T42n1828_瑜伽論記

大正藏第 42 冊 No. 1828 瑜伽論記

No. 1828 [cf. Nos. 1579, 1829]

瑜伽論記卷第一(之上)(論本第一卷)

釋遁倫集撰

論本卷第一

初發論端六門分別。一敘所為。二彰所因三明宗要。四顯藏攝。五解題目。六釋本文。第一敘所為者。此論所為有何等耶。如釋論明。有十番兩緣。一為法久住及利有情故。二為聖教已隱沒者重開顯。未隱沒者倍興盛。及有情界中有種姓者出生死。無種姓者脫惡趣故。三為舍無見及有見故。四為成熟菩薩性人唯依大教遍於諸乘文義行果生巧便智斷障得果自他俱利。及二乘無性亦依大教各于自乘文義行果生智斷伏得自乘果離惡趣故。五為執著邪教不信大乘者。及於深經種種意趣迷亂誹毀者令生信解故。六為攝益樂略言論及樂廣者故。七為立正論及破邪故。八為顯三性有無及世間道理證得勝義四法門故。九為開隨轉真實二種理門令知二藏三藏法教不違。及開因緣唯識無相真如四理門令修觀行有差別故。十為示境別令知諸法體相位別。及示行別令知三乘方便根本果差別故。如是等類所為諸緣。處處經論種種異說。當知皆是此論所為。第二彰所因者。按釋論等云。佛涅槃后魔事紛起。部執競興。多

【現代漢語翻譯】 現代漢語譯本 大正藏第 42 冊 No. 1828 《瑜伽論記》

No. 1828 [cf. Nos. 1579, 1829]

《瑜伽論記》卷第一(之上)(論本第一卷)

釋遁倫集撰

論本卷第一

初發論端，分為六門分別：一、敘述所為；二、彰顯所因；三、闡明宗要；四、顯示藏攝；五、解釋題目；六、解釋本文。第一，敘述所為：此論的目的是什麼呢？如《釋論》所說，有十種兩方面的因緣：一、爲了佛法長久住世以及利益有情眾生；二、爲了使已經隱沒的聖教重新開顯，使尚未隱沒的聖教更加興盛，以及使有情界中有菩薩種姓的人出生死輪迴，沒有菩薩種姓的人脫離惡趣；三、爲了捨棄無見和有見；四、爲了使具有菩薩根性的人完全依靠大乘教法，普遍地在諸乘的文義行果上產生巧妙方便的智慧，斷除障礙，證得果位，自利利他。以及使二乘（聲聞乘和緣覺乘）中沒有大乘根性的人也依靠大乘教法，各自在自乘的文義行果上產生智慧，斷除煩惱，降伏障礙，證得自乘的果位，脫離惡趣；五、爲了使執著于邪教、不相信大乘的人，以及對於深奧經文的種種意趣迷惑不解、誹謗詆譭的人，生起信心和理解；六、爲了攝受利益喜歡簡略言論和喜歡廣博言論的人；七、爲了建立正確的理論以及破斥邪說；八、爲了顯示三性（遍計所執性、依他起性、圓成實性）的有無以及世間的道理，從而證得勝義的四法門（名、事、自性、差別）；九、爲了開顯隨順流轉和真實兩種理門，使人知道二藏（聲聞藏和菩薩藏）、三藏（經藏、律藏、論藏）的法教不相違背，以及開顯因緣、唯識、無相、真如四種理門，使修習觀行的人有差別；十、爲了顯示境界的差別，使人知道諸法的體相和位次的差別，以及顯示修行的差別，使人知道三乘（聲聞乘、緣覺乘、菩薩乘）的方便、根本和果位的差別。像這些等等都是此論的目的和因緣。各處經論有種種不同的說法，應當知道這些都是此論的目的。第二，彰顯所因：按照《釋論》等所說，佛陀涅槃后，魔事紛紛興起，各部派的執著競爭興盛，許多

【English Translation】 English version T42 No. 1828 Yujialun Ji (Record of the Yogācārabhūmi-śāstra)

No. 1828 [cf. Nos. 1579, 1829]

Yujialun Ji (Record of the Yogācārabhūmi-śāstra), Scroll 1 (Part 1) (Commentary on the First Chapter of the Root Text)

Compiled and Written by Shi Dunlun

Root Text, Chapter 1

The initial discussion begins with six aspects: 1. stating the purpose; 2. clarifying the cause; 3. elucidating the essential principles; 4. revealing the scope of the collection; 5. explaining the title; 6. interpreting the main text. First, stating the purpose: What is the purpose of this treatise? As explained in the commentary, there are ten twofold causes and conditions: 1. For the long-term preservation of the Dharma and the benefit of sentient beings; 2. To re-reveal the sacred teachings that have been obscured, to further promote those not yet obscured, and to enable sentient beings with the gotra (lineage) to be liberated from birth and death, and those without the gotra to escape from evil destinies; 3. To abandon the views of nihilism and eternalism; 4. To fully mature those with the bodhisattva-gotra (bodhisattva lineage), enabling them to rely solely on the Great Vehicle (Mahāyāna) teachings, universally generating skillful and expedient wisdom in the meaning, practice, and result of all vehicles, cutting off obstacles, attaining the fruit, and benefiting both themselves and others. Also, to enable those without the Mahāyāna-gotra in the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) to rely on the Great Vehicle teachings, each generating wisdom in the meaning, practice, and result of their own vehicle, subduing obstacles, attaining the fruit of their own vehicle, and escaping from evil destinies; 5. To generate faith and understanding in those who are attached to heretical teachings and do not believe in the Great Vehicle, and those who are confused and slander the profound sutras with various intentions; 6. To benefit those who enjoy concise discussions and those who enjoy extensive ones; 7. To establish correct theories and refute heresies; 8. To reveal the existence or non-existence of the three natures (trisvabhāva) (Parikalpita, Paratantra, and Pariniṣpanna) and the principles of the world, thereby attaining the four dharmas (teachings) of ultimate truth (name, matter, self-nature, and difference); 9. To reveal the two types of logical gateways: the 'following-transformation' and the 'true' gateways, enabling one to know that the teachings of the Two Piṭakas (Śrāvakapiṭaka and Bodhisattvapiṭaka) and the Three Piṭakas (Sūtrapiṭaka, Vinayapiṭaka, and Abhidharmapiṭaka) are not contradictory, and to reveal the four logical gateways of causality, consciousness-only (vijñānamātra), non-appearance, and suchness (tathatā), enabling those who practice contemplation to have distinctions; 10. To show the differences in realms, enabling one to know the differences in the substance, characteristics, and positions of all dharmas, and to show the differences in practice, enabling one to know the differences in the expedient means, fundamental principles, and results of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). These and similar purposes are the causes and conditions for this treatise. Various different explanations are found in various sutras and treatises. It should be understood that these are all the purposes of this treatise. Second, clarifying the cause: According to the commentary, after the Buddha's Nirvāṇa, demonic activities arose in great numbers, and the attachments and competitions of various schools flourished. Many

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著有見。龍猛菩薩證極喜地。採集大乘無相空教造中論等。究暢真要除彼有見。聖提婆等諸大論師造百論等。弘闡大義。由是眾生復著空見。九百年時有出家士名阿僧佉。唐云無著。應中印度阿瑜陀國(本生處者北印度犍馱羅國是也)其國王城西五百里。營立禪省。領數百人授以禪法。無著為人位登初地。證法光定得大神通。事大慈尊請說此論等。慈氏菩薩隨無著機。恒于夜分從知足天降於禪省。為說五論之頌。一瑜伽論。二分別觀所名分別瑜伽論。三大莊嚴論。四辨中邊。五金剛般若。於時門人或見光明不見相好不聞教授。或見相好不聞教法。或見聞者。然世代玄遠名既湮滅。唯有無著天人共知感慈氏化餐受諸教。今此論中理無不窮事無不盡文無不釋義無不詮疑無不遣執無不破行無不備果無不證。自非玄鑒高士敦能唱和於此者哉。奘法師以超世之量悼還源之梗流。故能出玉門而遐征戾金沙而殉道。乃到中印度摩揭陀國那爛陀寺。遇大三藏屍羅跋陀羅。始聞此論文義領會意若瀉瓶。雖復所逕諸國備通群章之妙。而研究法相特思于茲文。既而旋軔上京。奉詔于弘福寺以貞觀二十一年五月十五日肇譯此論。至二十二年五月十五日絕筆解坐。此論梵本有四萬頌。頌三十二言。譯為一百卷。自佛法東流年載修遠。雖聞十七地論

之名。而不知十七者何也。地持善戒但是菩薩一地。決定藏論是抉擇分初。自余漢土皆未之有(善戒經是求那跋摩譯。地持論是曇無讖譯。傳聞梁武帝時。真諦太清四年歲次庚午十月。往富春令陸元哲宅。為擇瓊等二十名德翻十七地論。始得五卷)。今始部分具足。文義圓明。蕩蕩乎明大明于重宥。锽锽焉聲希聲于宇內。斯可謂整蹄駕于玄途。辟幽關乎虛室者也。第三明宗要者。釋論下云。又十七地具攝一切文義略盡。后之四分皆為解釋十七地中諸要文義。故所不離瑜伽師地。由是此論用十七地以為宗要。第四顯藏攝者。釋論下云。雖復通明諸乘境等。然說者問答抉擇諸法性相。意為菩薩令一切皆得善巧修成佛果利樂無窮。是故此論屬菩薩藏阿毗達磨。欲令菩薩得勝智故。第五解題目者。首稱瑜伽師地論本地分中五識身相應地第一。解云。瑜伽師地論者。前乃標一部之總名也。印度本音稱曰瑜伽。唐無正名。如瞿通九義無當一名。故置本音。今安瑜伽意亦如是。且就一義名曰相應。釋論總出體云。謂一切乘境行果等所有諸法皆名瑜伽。一切並有方便善巧相應義故。此中意說三乘所有境行果法併名瑜伽。其境與行果其行與果法並有方便善巧相應義故。方便善巧之體。若依十度以後得智而為自體。顯內顯外二善巧故。唯以

別境慧為其體性。今此善巧依釋下文以作意慧二法為性。若於此作意復於此證達。故境行果皆不相違。注心洞融並不乖故。按釋論中境行果三各三別釋。境中有總有別。總中雲謂一切境無顛倒性。不相違性。能隨順性。趣究竟性。與正理教行果相應。故名瑜伽。如次四境與理教行果相應不違。諸心所緣名之為境。諸智所證名之為理。理深境淺。心所取境無顛倒性。即所執無有為無為有。與智所證理不相違。其我法有有無為無。境顛倒性情謂然。非實如是。不順正理故。境無倒性與理相應。境不違教。能隨順行能趣究果。準亦可知。或四即是四重二諦。此四境與理教行果共相應故。別釋境中引其五教以成六境。一或說觀待等四道理名瑜伽。此四總攝一切正道理故。或說二十四不相應行中一名瑜伽。因果相稱故。此二並如抉擇分等處處廣說染凈無性名瑜伽。除違契順最為勝故。如大梵問經等。三說真如名瑜伽。理中最勝。一切德相應故。如楞伽經。四說從一法增至百法皆名瑜伽。法門雖別義無違故。如大義經。五說蘊界處緣起諦等皆名瑜伽。攝一切境順機宜故。如廣義經。解云。此中初三依地所執圓成實如次配之。此六境皆其無顛倒等四性順四種法故。行瑜伽中亦有總別。總云。謂一切行更相順故。合正理故。順正教故。

趣正果故。說名瑜伽。別有十七。一辨瑜伽師地經說。正修諸行名瑜伽。總攝一切相應行故。二月燈經說。修三十七菩提分法名瑜伽。此於一切順果中最為勝故。三大分別六處經說。止觀平等運道名瑜伽。眾行主故。四海慧經說。修三摩地名瑜伽。住心發行此最強故。五顯揚論等說。信欲方便精進四法名瑜伽。此四通生一切行故。六聞所成地。別辨世出世等九道名瑜伽。會理除惑位別勝故。七修所成地。總辨修習諸對治道名瑜伽。為樂略者總說修故。八有處說。緣諸地所攝無倒智名瑜伽。行中勝故。九有處說。方便善巧或唯方便名瑜伽。作意與智發行勝故。或就發最初發悟勝故。十功德實性經。諸緣起觀名瑜伽。于出生死最為要故。十一正行經說。正見等八支聖道名瑜伽。趣涅槃城此為勝故。十二毗奈耶經說。修戒等名瑜伽。戒定慧學因中勝故。十三大義經說。修一切世出世行分位差別皆名瑜伽。正行階位相符順故。此上說三乘通行。下四唯大。十四慧到彼岸經說。觀空作意名瑜伽。發起大行此最勝故。十五彼經復說度勝名瑜伽。導大乘行此殊勝故。十六餘處說。此慧度所攝無分別定名瑜伽。能發一切勝功德故。十七餘處復說。菩薩慧悲平等雙轉名瑜伽。能證無住大涅槃故。果瑜伽中亦有總別。總云。謂一切果更相順

【現代漢語翻譯】 現代漢語譯本 爲了獲得正確的果報，所以稱之為『瑜伽』(Yoga，意為相應、結合)。其中有十七種不同的解釋： 一、《瑜伽師地經》說：『正確地修習各種行為』稱為瑜伽，因為它總攝了一切相應的行為。 二、《月燈經》說：『修習三十七菩提分法』稱為瑜伽，因為這在一切順向果報的修行中最為殊勝。 三、《大分別六處經》說：『止觀平等地執行』稱為瑜伽，因為它是各種修行的主導。 四、《海慧經》說：『修習三摩地』(Samadhi，意為禪定)稱為瑜伽，因為安住于內心並由此發起修行最為有力。 五、《顯揚論》等說：『信、欲、方便、精進』四法稱為瑜伽，因為這四者能普遍產生一切修行。 六、《聞所成地》特別辨別了世間和出世間等九種道，稱為瑜伽，因為它在會合理性、去除迷惑方面，位階差別殊勝。 七、《修所成地》總括辨別修習各種對治道，稱為瑜伽，爲了讓喜歡簡略的人能夠總括地講述修行。 八、有的地方說：『緣于諸地所攝的無倒智慧』稱為瑜伽，因為它在修行中最為殊勝。 九、有的地方說：『方便善巧』或者『唯有方便』稱為瑜伽，因為作意和智慧發起修行最為殊勝，或者就最初發起覺悟而言最為殊勝。 十、《功德實性經》說：『諸緣起觀』稱為瑜伽，因為它對於脫離生死輪迴最為重要。 十一、《正行經》說：『正見等八支聖道』稱為瑜伽，因為通往涅槃(Nirvana，意為寂滅)之城，此道最為殊勝。 十二、《毗奈耶經》說：『修習戒等』稱為瑜伽，因為戒、定、慧三學在因地中最為殊勝。 十三、《大義經》說：『修習一切世間和出世間的行，以及分位差別』都稱為瑜伽，因為正行階位相互符合順應。 以上所說的是聲聞乘、緣覺乘、菩薩乘共通的瑜伽，以下四種唯獨是大乘的瑜伽。 十四、《慧到彼岸經》說：『觀空的作意』稱為瑜伽，因為發起廣大的修行，此法最為殊勝。 十五、該經又說：『度勝』稱為瑜伽，因為它引導大乘的修行，此法特別殊勝。 十六、其他地方說：『此慧度所攝的無分別定』稱為瑜伽，因為它能夠發起一切殊勝的功德。 十七、其他地方又說：『菩薩的智慧和慈悲平等雙運』稱為瑜伽，因為它能夠證得無住大涅槃。 果瑜伽中也有總說和別說。總的說來，就是：一切果報更相順應。

【English Translation】 English version For the sake of attaining the correct fruit, it is called 'Yoga' (meaning union, connection). There are seventeen different explanations: 1. The Yogacarabhumi-sastra says: 'Correctly practicing various actions' is called Yoga, because it encompasses all corresponding actions. 2. The Candra-pradipa Sutra says: 'Practicing the thirty-seven factors of enlightenment' is called Yoga, because this is the most excellent among all practices that lead to favorable results. 3. The Maha-vibhanga-sadayatana-sutra says: 'Equally applying cessation and contemplation' is called Yoga, because it is the master of all practices. 4. The Sagaramati Sutra says: 'Practicing Samadhi' (concentration) is called Yoga, because abiding in the mind and initiating practice from it is the most powerful. 5. The Asanga-sastra and others say: 'Faith, desire, skillful means, and diligence' are called Yoga, because these four universally generate all practices. 6. The Srutamayi-bhumi particularly distinguishes nine paths, such as mundane and supramundane, as Yoga, because it is superior in terms of rationally understanding and removing delusion, with distinct levels. 7. The Bhavanamayi-bhumi generally distinguishes the practice of various antidotal paths as Yoga, in order to provide a concise explanation of practice for those who prefer brevity. 8. Some places say: 'Non-inverted wisdom encompassed by the various grounds' is called Yoga, because it is the most excellent in practice. 9. Some places say: 'Skillful means' or 'only skillful means' is called Yoga, because intention and wisdom initiating practice are the most excellent, or in terms of initially arousing enlightenment, it is the most excellent. 10. The Guna-sampatti-sutra says: 'Contemplation on dependent origination' is called Yoga, because it is the most important for escaping the cycle of birth and death. 11. The Arya-marga-sutra says: 'The Noble Eightfold Path, such as right view' is called Yoga, because this path is the most excellent for reaching the city of Nirvana (liberation). 12. The Vinaya-sutra says: 'Practicing precepts, etc.' is called Yoga, because the three trainings of morality, concentration, and wisdom are the most excellent in the causal stage. 13. The Maha-artha-sutra says: 'Practicing all mundane and supramundane actions, as well as the distinctions in their stages' are all called Yoga, because the stages of correct practice are mutually consistent and aligned. The above are the common Yogas of the Sravaka-yana, Pratyekabuddha-yana, and Bodhisattva-yana. The following four are unique to the Mahayana. 14. The Prajnaparamita-sutra says: 'Intention of contemplating emptiness' is called Yoga, because this method is the most excellent for initiating vast practice. 15. That sutra also says: 'Transcending excellence' is called Yoga, because it guides the practice of the Mahayana, and this method is particularly excellent. 16. Other places say: 'The non-discriminating concentration encompassed by this perfection of wisdom' is called Yoga, because it can generate all excellent merits. 17. Other places also say: 'The Bodhisattva's wisdom and compassion equally and dually functioning' is called Yoga, because it can attain the non-abiding great Nirvana. In the Yoga of results, there are also general and specific explanations. Generally speaking, it means that all results are mutually aligned and consistent.

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故。合正理故。順正教故。稱正因故。說名瑜伽。別釋中引七教。一分別義經說。力無畏不共佛法名瑜伽。伏諸魔制異論勝餘乘故。二殊勝經說。佛無住涅槃名瑜伽。盡未來際無所住故。三大義經說。佛地無分別智及大悲名瑜伽。自利利他常無盡故。四辨說瑜伽師地經。佛地功德皆名瑜伽。窮於法界無斷盡故。五分別三乘功德經說。三乘果德名瑜伽。皆與正理等相應故。六贊佛論說。三身三德皆是瑜伽。一切果德不相離故。七集義論說。果位所攝有為無為諸功德聚皆是瑜伽。等至究竟和合位故。此說境行果名為瑜伽。前于初標說等字者。釋論復言。如是聖教亦名瑜伽。稱正理故。順正行故。引正果故。此文可解。理入境中故更不說。有義正取三乘觀行說名瑜伽。數數進修合理順行得勝果故。境果聖教瑜伽境故。瑜伽果故。詮瑜伽故。亦名瑜伽。然觀上下今古所解合為四類。一唯取行。二取境行果三。三並取教。四此三並。如釋說。前來傳解一境。二理。三行。四果。五得果既圓利生救物藥病相應。前後合有四種。有釋。此中四義故曰相應。一教理玄會。二行果冥符。三智境克諧。四空有不二。夫教不會理則齟齬而難趣。行不符果則修造之功虛。智不諧境則照物之功僻。有不即空則舍之情見。梵言阿遮羅。此雲師。有調

化之功。匠物適機。群徒所放之美稱也。釋論解云。三乘行者由聞思等次第習行。如是瑜伽隨分滿足。展轉調化諸有情故名瑜伽師。或諸如來證瑜伽滿。隨其所應持此瑜伽調化一切聖弟子等令其次第修正行。故名瑜伽師。梵雲步彌。此云地者。產生住持義也。始自五識終暨無餘。凡聖因果統無不備。皆具能產生住持。有類于地故云也。釋論解云。地謂境界。所依所行或所攝義。是瑜伽師所行境界。故名為地。如龍馬地。唯此中行不出外故。或瑜伽師依此處所增長自法故名為地。如稼穡地。或瑜伽師地所攝智依此現行依此增長。故名為地。如珍寶地。或瑜伽師行在此中受用自法。故名為地。如牛王地。或諸如來名瑜伽師。平等智等行在一切無戲論界無住涅槃瑜伽中故。是彼所攝故名為地。或十七地攝屬一切瑜伽師故。如國王地。是故說名瑜伽師地。解云。其境及所攝各唯一解。依行二種各有二解。合六番釋也。梵云舍薩怛羅。此云論釋論云。問答抉擇諸法性相故名為論。俱舍論云。教誡學徒故稱為論。然則師有瑜伽。瑜伽之師。依主釋也。瑜伽師之地。亦依主釋。瑜伽即地。二體無別。地是所詮。能詮即論。瑜伽師地之論。亦依主釋。合為瑜伽師地論。有三釋。釋論問云。此論既有五分。何故但名瑜伽師地。答有三解。

【現代漢語翻譯】 現代漢語譯本： 轉化的功用。工匠製造器物適應時機。是眾多弟子所讚美的稱謂。解釋說，三乘（聲聞乘、緣覺乘、菩薩乘）的修行者通過聽聞、思考等次第修習，像這樣瑜伽修行逐漸圓滿，輾轉調伏轉化各種有情眾生，所以稱為瑜伽師。或者諸如來證得圓滿的瑜伽，根據他們的情況持有這種瑜伽，調伏轉化一切聖弟子等，使他們次第修正修行，所以稱為瑜伽師。 梵語稱為『步彌』(Bhumi)，這裡翻譯為『地』，有產生、住持的含義。從最初的五識到最終的無餘涅槃，凡夫和聖人，因和果，沒有不完備的，都具備產生和住持的能力，類似於大地，所以稱為『地』。解釋說，『地』是指境界，所依賴、所行或所攝取的含義。是瑜伽師所修行的境界，所以名為『地』，如龍馬所行的場地，只在此中行走不超出外面。或者瑜伽師依靠這個處所增長自己的法，所以名為『地』，如耕種的田地。或者瑜伽師的智慧被『地』所攝取，依靠它顯現修行，依靠它增長，所以名為『地』，如珍寶之地。或者瑜伽師在此中修行，受用自己的法，所以名為『地』，如牛王所佔之地。或者諸如來被稱為瑜伽師，他們的平等智慧等在一切無戲論界、無住涅槃的瑜伽中執行，所以被它所攝取，所以名為『地』。或者十七地攝屬於一切瑜伽師，如國王的領地。所以稱為《瑜伽師地》。解釋說，對於境界和所攝取，各有一種解釋；對於所依賴和所行，各有兩種解釋；總共有六種解釋。 梵語稱為『舍薩怛羅』(Shastra)，這裡翻譯為『論』。解釋說，通過問答來決斷選擇諸法的體性和現象，所以稱為『論』。《俱舍論》說，教誡和引導學徒，所以稱為『論』。這樣看來，師有瑜伽，瑜伽之師，是依主釋（一種梵文複合詞的構成方式）。瑜伽師之地，也是依主釋。瑜伽即是地，二者本體沒有差別。地是所詮釋的內容，能詮釋的就是論。瑜伽師地的論，也是依主釋。合起來就是《瑜伽師地論》，有三種解釋。解釋中提問說，這部論既然有五分，為什麼只稱為《瑜伽師地》？回答有三種解釋。

【English Translation】 English version: The function of transformation. A craftsman makes objects suitable for the occasion. It is a beautiful title praised by many disciples. The commentary explains that practitioners of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) gradually practice through hearing, thinking, and so on. In this way, the practice of yoga gradually becomes complete, and they transform various sentient beings in turn, so they are called Yogācāryas (Yoga Masters). Or the Tathāgatas (Thus Come Ones) attain complete yoga, and according to their circumstances, they hold this yoga, transforming all holy disciples and so on, so that they gradually correct their practice, hence they are called Yogācāryas. In Sanskrit, it is called 『Bhumi』 (步彌), which is translated here as 『ground』 or 『earth』, meaning generation and sustenance. From the initial five consciousnesses to the final Nirvāṇa without remainder, ordinary people and saints, cause and effect, nothing is incomplete, all possess the ability to generate and sustain, similar to the earth, so it is called 『ground』. The commentary explains that 『ground』 refers to the realm, the meaning of what is relied upon, what is practiced, or what is encompassed. It is the realm practiced by the Yogācārya, so it is called 『ground』, like the ground where dragons and horses travel, only walking within it and not going outside. Or the Yogācārya relies on this place to increase his own Dharma, so it is called 『ground』, like cultivated land. Or the wisdom of the Yogācārya is encompassed by the 『ground』, relying on it to manifest practice, relying on it to grow, so it is called 『ground』, like a land of treasures. Or the Yogācārya practices in this, enjoying his own Dharma, so it is called 『ground』, like the land occupied by a bull king. Or the Tathāgatas are called Yogācāryas, their equal wisdom and so on operate in all non-dual realms, in the yoga of non-abiding Nirvāṇa, so they are encompassed by it, hence it is called 『ground』. Or the Seventeen Bhumis (Seventeen Grounds) belong to all Yogācāryas, like the territory of a king. Therefore, it is called Yogācārabhūmi (瑜伽師地). The explanation says that there is one explanation each for the realm and what is encompassed; there are two explanations each for what is relied upon and what is practiced; there are six explanations in total. In Sanskrit, it is called 『Shastra』 (舍薩怛羅), which is translated here as 『treatise』 or 『commentary』. The explanation says that through questions and answers, the nature and phenomena of all dharmas are determined and chosen, so it is called 『treatise』. The Abhidharmakośa (俱舍論) says that teaching and guiding disciples is called 『treatise』. In this way, the teacher has yoga, the yoga of the teacher, is a possessive compound (a way of constructing Sanskrit compound words). The ground of the Yogācārya is also a possessive compound. Yoga is ground, the two entities are not different. Ground is the content to be explained, and what can explain it is the treatise. The treatise on the ground of the Yogācārya is also a possessive compound. Combined, it is the Yogācārabhūmi-śāstra (瑜伽師地論), there are three explanations. The explanation asks, since this treatise has five parts, why is it only called Yogācārabhūmi? The answer has three explanations.

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初解者。初分名地。后四不名地故。云就初立名故無有失。二解。一切法皆是瑜伽師地。以瑜伽師用一切法為依緣故。此中存略且說十七。三解。十七地具攝一切文義略盡。后四分皆為釋十七地中要文義。故亦不離此。后二解五皆名地。此若但言瑜伽地。不知是誰之地。故標師名。但言師地不言瑜伽。不知復是何師之地。由此總言瑜伽師地。但言瑜伽師不說地者。不欲唯明瑜伽假師。欲說彼師所依地法令順修學成彼師故證彼地故。言本地分中者。是部中之別稱也。梵言怛羅。此云本。此諸大格宗明諸地。地不自照開五分以明旨。五分雖別會歸於諸地。是故初分名之為本地。如前釋。梵言婆祇。此云分中。分者支別也。論雖百軸。約地辨宗。宗不煩顯。支別開五。故謂之分。中之言內。言五識身相應地第一者。是位中之初題也。梵言般遮。此云五。毗若南此云識。了別為義。釋解五識從根立名有三義。一眼等根是眼等識不共所依。二親依眼等利鈍識明昧故。三同時依必俱有故。非如意等。對法唯識云。隨根立名。具五義故。梵言迦耶。此云身。身者有三義。形礙。依身。體聚義。抉擇分言。五識所依有形礙故。由此名身。若爾眼等必依。何不名身獨身名身。前四依身身為所依故獨名身。若爾心亦依身而轉。何不名身。有

【現代漢語翻譯】 現代漢語譯本 對於初學者來說，最初的部分被稱為『地』（Bhumi，意為基礎、土地），而後面的四個部分不被稱為『地』。之所以這樣說，是因為最初的部分是建立名稱的基礎，所以沒有遺漏。第二種解釋是，一切法（Dharma，意為佛法、真理）都是瑜伽師（Yogācāra，意為瑜伽行者）的地，因為瑜伽師利用一切法作為依靠和緣起。這裡爲了簡略，暫且只說十七地。第三種解釋是，十七地完整地包含了所有的文義，簡略而詳盡。後面的四個部分都是爲了解釋十七地中的重要文義，所以也沒有脫離這十七地。后兩種解釋都認為五個部分都可稱為『地』。 如果只說『瑜伽地』，就不知道是誰的地，所以標明『師』（Acarya，意為導師）的名字。但如果只說『師地』，而不說『瑜伽』，又不知道是哪位導師的地。因此總稱為『瑜伽師地』。如果只說『瑜伽師』而不說『地』，那是因為不只想說明瑜伽和導師的關係，而是想說明這位導師所依賴的『地』，使法令能夠順應修學，成就這位導師，從而證得那個『地』。 『本地分中』（Bhūmivastu，意為基礎事）是這部論中的一個特別稱謂。梵語是『怛羅』（Tantra），這裡翻譯為『本』。這些大的綱格宗旨在闡明諸地。地本身不能照亮，所以開出五分來闡明宗旨。五分雖然各有不同，但最終都歸於諸地。因此，最初的部分被稱為『本地』，如前所述。梵語是『婆祇』（Bhāga），這裡翻譯為『分中』。『分』的意思是分支和區別。論著雖然有百軸，但都是圍繞『地』來辨明宗旨。宗旨不必繁瑣地顯現，而是通過五個分支來展開，所以稱為『分』。『中』的意思是『內』。 『五識身相應地第一』是這一部分中的第一個標題。梵語是『般遮』（Pañca），這裡翻譯為『五』。『毗若南』（Vijñāna）翻譯為『識』，意思是了別。解釋五識從根（Indriya，意為感官）建立名稱有三種含義：第一，眼等根是眼等識不共同的所依；第二，親近地依靠眼等根的敏銳或遲鈍來決定識的明晰或昏昧；第三，同時依靠，必定同時存在，不像意等。對法唯識論說，隨根立名，具備五種含義。 梵語是『迦耶』（Kāya），這裡翻譯為『身』。『身』有三種含義：形礙、依身、體聚。抉擇分說，五識所依有形礙，因此稱為『身』。如果這樣，眼等也必定依靠，為什麼不稱為『身』，而只有『身』被稱為『身』呢？因為前四者依靠『身』，而『身』是它們所依賴的，所以單獨稱為『身』。如果這樣，心也依靠『身』而運轉，為什麼不稱為『身』呢？

【English Translation】 English version For the initial learner, the first section is named 'Bhumi' (地, meaning 'ground' or 'foundation'), while the latter four are not named 'Bhumi'. The reason for this is that the initial section is the foundation upon which the name is established, so there is no omission. A second explanation is that all Dharmas (法, meaning 'teachings' or 'laws') are the Bhumi of the Yogācāra (瑜伽師, meaning 'yoga practitioner'), because the Yogācāra uses all Dharmas as reliance and conditions. Here, for brevity, we will only discuss the seventeen Bhumis. A third explanation is that the seventeen Bhumis completely encompass all the textual meanings, being both concise and exhaustive. The latter four sections are all for explaining the essential textual meanings within the seventeen Bhumis, so they are also not separate from these seventeen Bhumis. The latter two explanations both consider all five sections to be named 'Bhumi'. If one only says 'Yoga Bhumi', it is not known whose Bhumi it is, so the name of the Acarya (師, meaning 'teacher' or 'master') is indicated. But if one only says 'Acarya Bhumi' without mentioning 'Yoga', it is not known which Acarya's Bhumi it is. Therefore, it is generally called 'Yogācāra Bhumi'. If one only says 'Yogācāra' without mentioning 'Bhumi', it is because one does not only want to clarify the relationship between Yoga and the Acarya, but also wants to explain the 'Bhumi' upon which this Acarya relies, so that the Dharma can accord with learning and practice, accomplish this Acarya, and thereby realize that 'Bhumi'. The term 'Bhūmivastu' (本地分中, meaning 'section on the basis of things') is a special designation within this treatise. The Sanskrit word is 'Tantra' (怛羅), which is translated here as 'basis' (本). These large frameworks aim to elucidate the various Bhumis. The Bhumi itself cannot illuminate, so five sections are opened up to clarify the purpose. Although the five sections are different, they ultimately return to the Bhumis. Therefore, the initial section is called 'Bhūmivastu', as explained earlier. The Sanskrit word is 'Bhāga' (婆祇), which is translated here as 'section' (分中). 'Section' means branches and distinctions. Although the treatise has hundreds of sections, they all revolve around 'Bhumi' to discern the purpose. The purpose does not need to be elaborately revealed, but is unfolded through five branches, so it is called 'section'. 'Within' (中) means 'inside'. 'The first of the grounds corresponding to the body of the five consciousnesses' (五識身相應地第一) is the first title in this section. The Sanskrit word for five is 'Pañca' (般遮), which is translated here as 'five'. 'Vijñāna' (毗若南) is translated as 'consciousness' (識), meaning discernment. Explaining the establishment of the name of the five consciousnesses from the root (Indriya, 根, meaning 'sense organ') has three meanings: first, the eye and other roots are the uncommon basis of the eye and other consciousnesses; second, closely relying on the sharpness or dullness of the eye and other roots to determine the clarity or obscurity of the consciousness; third, relying simultaneously, necessarily coexisting, unlike the mind and so on. The Abhidharmasamuccaya (對法唯識論) says that naming follows the root, possessing five meanings. The Sanskrit word is 'Kāya' (迦耶), which is translated here as 'body' (身). 'Body' has three meanings: form and obstruction, reliance on the body, and aggregation of substance. The Viniścaya-saṃgrahaṇī (抉擇分) says that the basis of the five consciousnesses has form and obstruction, therefore it is called 'body'. If so, the eye and other sense organs also necessarily rely, why are they not called 'body', and only 'body' is called 'body'? Because the former four rely on the 'body', and the 'body' is what they rely on, so it is uniquely called 'body'. If so, the mind also relies on the 'body' to function, why is it not called 'body'?

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色界中心依身轉。無色不爾。眼等必依身根方有故可名身。如釋論言。又必不離所依身故。猶如身受。又依義體義故併名身。如六思身六識身等。前二不共。此乃通名。梵言三般羅音訖多。此云相應。釋有三義。一依五識身建立此地故名相應。如律中說王相應論賊相應論。二五識相應心品總名相應。此地雖明多法。以心心所勝故別說。此即時依處事等義名相應。三攝屬義。謂此地中說五識身所攝屬法。即自性所依緣助伴作業。故名相應。地亦如前。梵言缽剌闥摩。此云第。乃十七中之創首故稱第一。第六釋本文者。此論唯有正宗無初後分。就文大判總有五分。初五十卷名本地分。略廣分別十七地義。次三十卷名攝抉擇分。略攝抉擇十七地中深隱要義。次二卷名攝釋分。略攝解諸經儀則。次二卷名攝異門分。略攝經中所有諸法名義差別。后十六卷名攝事分。略攝三藏眾要事義。就初分中有十四段。雖復明十七地。而合有尋等三地為一。合有心無心二地為一故。謂第一卷初半是五識身相應地。從第一卷半並第二第三卷合二卷半是意地。次七卷是有尋等三地。次二卷半是三摩呬多地。次第十三卷中一紙余是非三摩呬多地。次第十三卷中一紙許是有心無心二地。次第十三卷中及第十四十五合二卷半是聞所成地。次四卷是思所成

地。次一卷是修所成地。從第二十一至第三十四半卷合十三卷半是聲聞地。次第三十四卷中後半卷是獨覺地。從第三十五至第五十卷半合十五卷半是菩薩地。次第五十卷中二紙余是有餘依地。次後兩紙余是無餘依地。

就五識身相應地中。初問答標列十七地名。后隨別解釋。初文雖總標列十七地而少。故寄五識地明之。于中有五。一問。二答。三徴。四顯。五結。顯中有二。謂頌長行。若依釋論分為四文。初總問答。二更徴舉。三列名。四總結。問起三因。初云問者先聞諸經所說瑜伽師地其義未了故為此問。或作論者先總受請欲為解說自假興問。又發問者有五。一不解故問。二疑惑故問。三試驗故問。四輕觸故問。五為欲利樂有情故問。今是第五問也。但答十七。釋第三徴。何等十七。及解頌文。嗢拖喃者。此雲集施。拖南是施。嗢是集義。以少略言集合多法施諸學者令易受持故名集施。三摩地俱者。釋雖解之。然猶未盡。意顯等引地等體通五蘊。單言三摩地不言俱者。唯一定數不能顯得體通五蘊。故說俱言顯與等引地寬狹同故。但以橫通五蘊體同。不以豎通三界義同。問何故不言三摩呬多非而言三摩地俱非有何意也。答意顯等持等引異故。但是等引皆通五蘊功德。恐謂等持亦通五蘊。故言三摩地俱。顯有俱言

【現代漢語翻譯】 現代漢語譯本：地。瑜伽師地論的次一卷是修所成地。從第二十一卷到第三十四卷前半部分，共十三卷半是聲聞地。第三十四卷的後半部分是獨覺地。從第三十五卷到第五十卷前半部分，共十五卷半是菩薩地。第五十卷中剩餘的兩頁是有餘依地。最後的兩頁剩餘是無餘依地。

關於五識身相應地中，首先通過問答標明了十七地的名稱，然後分別解釋。最初的文字雖然總括了十七地，但有所遺漏，所以藉助五識地來闡明。其中有五個部分：一、提問；二、回答；三、徵詢；四、闡明；五、總結。闡明中包含頌文和長行文。如果按照釋論來分，可以分為四個部分：一、總的問答；二、進一步徵詢；三、列出名稱；四、總結。提問有三個原因：一是提問者先前聽聞了各種經典所說的瑜伽師地，但對其含義不理解，所以提出這個問題。二是作者（論者）事先接受了請求，想要進行解說，所以自己假設提問。此外，發起提問的人有五種情況：一是不理解所以提問；二是疑惑所以提問；三是試驗所以提問；四是輕慢冒犯所以提問；五是爲了利益和安樂有情眾生而提問。現在屬於第五種提問。只回答十七地，解釋第三個徵詢，即『何等十七』，以及解釋頌文。『嗢拖喃』（Udanah，集施）的意思是『集施』，『拖南』（Dana，施）是施捨，『嗢』是聚集的意思。用簡略的語言施捨眾多佛法給學習者，使他們容易接受和掌握，所以叫做集施。『三摩地俱』（Samadhi-俱）雖然進行了解釋，但仍然不夠完整。意思是說，等引地（Samahita-bhumi）的本體貫通五蘊。單獨說『三摩地』（Samadhi）而不說『俱』，是因為只有一定的數量，不能顯示其本體貫通五蘊。所以說『俱』，顯示與等引地的寬窄相同。只是橫向貫通五蘊，本體相同，而不是縱向貫通三界，意義相同。問：為什麼不說『三摩呬多』（Samahita）而非要說『三摩地俱』呢？有什麼用意？答：意思是顯示等持（Samadhi）與等引（Samahita）不同。只有等引貫通五蘊功德。恐怕有人認為等持也貫通五蘊，所以說『三摩地俱』，顯示有『俱』這個詞。

【English Translation】 English version: The next volume of the Yogacarabhumi-sastra is the Cultivation-Accomplished Ground. From the twenty-first to the first half of the thirty-fourth volume, totaling thirteen and a half volumes, is the Sravaka Ground. The latter half of the thirty-fourth volume is the Pratyekabuddha Ground. From the thirty-fifth to the first half of the fiftieth volume, totaling fifteen and a half volumes, is the Bodhisattva Ground. The remaining two folios in the fiftieth volume are the Ground with Remainder of Clinging. The final two folios are the Ground without Remainder of Clinging.

Regarding the Ground Corresponding to the Five Consciousnesses, the names of the seventeen grounds are initially listed through questions and answers, followed by separate explanations. Although the initial text generally lists the seventeen grounds, it is incomplete, so it is clarified with the aid of the Five Consciousnesses Ground. There are five parts: 1. Question; 2. Answer; 3. Inquiry; 4. Elucidation; 5. Conclusion. The elucidation includes verses and prose. According to the commentary, it can be divided into four parts: 1. General question and answer; 2. Further inquiry; 3. Listing of names; 4. Conclusion. There are three reasons for asking questions: First, the questioner has previously heard about the Yogacarabhumi-sastra in various sutras but does not understand its meaning, so they ask this question. Second, the author (commentator) has previously accepted a request and wants to explain it, so they create a question themselves. In addition, there are five situations for initiating a question: 1. Asking because of not understanding; 2. Asking because of doubt; 3. Asking to test; 4. Asking to slight or offend; 5. Asking to benefit and bring happiness to sentient beings. This is the fifth type of question. Only the seventeen grounds are answered, explaining the third inquiry, i.e., 'What are the seventeen?', and explaining the verses. 'Udanah' (集施, Collection of Giving) means 'Collection of Giving', 'Dana' (施, Giving) is giving, and 'Ud' (集) means gathering. Using concise language to give many Buddhist teachings to learners, making it easy for them to accept and master, so it is called Collection of Giving. Although 'Samadhi-俱' (三摩地俱) has been explained, it is still not complete. It means that the essence of the Samahita-bhumi (等引地, Ground of Equanimity) permeates the five aggregates. Saying 'Samadhi' (三摩地) alone without saying '俱' is because there is only a certain quantity, which cannot show that its essence permeates the five aggregates. Therefore, saying '俱' shows that it is the same width as the Samahita-bhumi. It only permeates the five aggregates horizontally, and the essence is the same, but it does not permeate the three realms vertically, and the meaning is the same. Question: Why not say 'Samahita' (三摩呬多) but say 'Samadhi-俱'? What is the intention? Answer: The intention is to show that Samadhi (等持) is different from Samahita (等引). Only Samahita permeates the merits of the five aggregates. Fearing that someone would think that Samadhi also permeates the five aggregates, so it is said 'Samadhi-俱', showing that there is the word '俱'.

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方通五蘊。等持唯是一定數故。與等引不同。故列其名。頌與長行別也。其理雖爾。設言等持俱。亦與等引長短不同。等引乃是上二界五蘊。等持俱言體通三界諸五蘊故。雖然且就定地而顯別也。如是具者。釋有二義。一近指前行。謂由如是聞等地行故。得具三乘及二滅果。二遠總指。謂由如是上來所說境行諸地故。得成三乘及二滅果。故如是言通有無餘。然此十七解名出體。並如釋文。五識地者如前解題。意地三義。一六根中意。二六識中意。三第七攝。如次配三番釋。然六識亦得名身。此第二釋。猶如心受。唯名為意不與身名者。同體依聚義可身名。所依非色故名心受。初后二解略故不說身相應言。由此不說心地識地。有尋等地有三義。有評家。第二師云。中間靜慮尋已離欲者。如欲界入不凈觀暫折伏貪非六行離。釋論稍難。至第四卷釋地名中當廣顯之。第三師釋。初師所引文中唯說上界三無心。不說下地無心眠。問者略解粗相。義彰可知彼卷末自解。五無心中當具顯。等引有三義。一等能引。二引于等。三等所引。若依正義。前二唯有心。后一通無心。等引非等引總攝一切有心無心定位所有功德。故頌言俱。俱言即顯相應義故。相應三義如前已說。地體亦三義有評家。有無心地有五義有實義。釋各如釋。如是即

顯五識身地。隨其所應有無漏位。通以有漏無漏五蘊為性。以俱有依通七八故。此論文略不取無為。望其五識無攝屬故。勢疏遠故。意地通以一切有為無為諸法為體。第六意識能通緣故。有尋等三地皆唯以有為通有無漏。隨其上下三地所有識諸法為體。論依上下地出三地體不說無為三地故。或隨所應彼地所證亦通無為。三摩呬多地通以上二界地有心無心漏及無漏五蘊功德以為體性。論云。三摩地俱俱即相應攝屬之義。釋論又云。如是二地總攝一切有心無心定位所有功德。非三摩呬多地不唯在欲亦通上二界。唯有漏有為蘊性。釋論雖言翻前易了。觀彼地本論文。有漏七作意皆是此地。論云。或不清凈故名不定地。唯得世間未永害隨眠諸心心所故。以上二界及欲界一切有漏法以為自性。有心無心二地。論有五番釋。就實義中。無心地唯無為無餘涅槃為體。有心地通以有為無為諸法為體。不說有餘涅槃為無心地體故。此依二乘。居在佛位。其無心地亦通二滅亦通有為。菩提猶在無有漏心。名無心故。余之四門唯文釋義。聞思二地。若說二乘隨其所應以有漏無漏五蘊為體。釋論解云。如是三地用三慧品心心所等及所得果以為自性。無為非是二乘二慧觀所得果。故非地體。無漏由彼二慧熏種故為地性。若依菩薩二所成地。亦通無

【現代漢語翻譯】 現代漢語譯本 顯五識身地（顯現五種感官意識的領域）。根據情況，它可以是有漏或無漏的狀態。通常以有漏和無漏的五蘊（色、受、想、行、識）為自性。因為它與俱有依（共同存在的所依）相通，包括第七識（末那識）和第八識（阿賴耶識）。此處的論文略去了無為法，因為無為法與五識沒有直接的關聯，關係較為疏遠。意地（意識的領域）通常以一切有為法和無為法為本體，因為第六意識（意識）能夠普遍地緣取。有尋地、無尋唯伺地和無尋無伺地這三個領域都只以有為法為基礎，可以是有漏或無漏的狀態，以這三個領域中所有意識和法為本體。論文依據上下地來闡述這三個領域的本體，沒有提及無為法，因為這三個領域可能也包括了它們所證得的無為法。三摩呬多地（等持地）通常以上二界（色界和無色界）的具有心識和沒有心識的有漏和無漏的五蘊功德為本體。論文中說：『三摩地俱』，『俱』即是相應和攝屬的意思。釋論又說：『這兩個領域總攝了一切有心識和無心識的禪定狀態下的所有功德。』三摩呬多地不僅存在於欲界，也存在於上二界。只有有漏的有為蘊的性質。釋論雖然說『翻前易了（與前面的內容相反更容易理解）』，但觀察該地的論文原本，有漏的七作意（七種心理活動）都屬於這個領域。論文中說：『或者因為不清凈，所以稱為不定地。』只能獲得世間的，沒有永遠斷除隨眠（煩惱的潛在狀態）的各種心和心所。以上二界和欲界的一切有漏法為自性。有心和無心二地，論文中有五種解釋。就實際意義而言，無心地只有無為的無餘涅槃為本體。有心地通常以有為法和無為法為本體。沒有說有餘涅槃是無心地的本體，這是依據二乘（聲聞乘和緣覺乘）。即使處於佛的果位，其無心地也包括二滅（擇滅和非擇滅），也包括有為法。菩提（覺悟）仍然存在，但沒有有漏的心識，所以稱為無心。其餘的四種解釋只是從文字上解釋意義。聞思二地，如果說二乘，那麼根據情況，以有漏和無漏的五蘊為本體。釋論解釋說：『這三個領域以三慧品（聞慧、思慧、修慧）的心和心所等以及所獲得的果報為自性。』無為法不是二乘的二慧（聞慧和思慧）所觀察得到的果報，所以不是地的本體。無漏法因為被這二慧熏習，所以成為地的性質。如果依據菩薩的二所成地（聞所成地和思所成地），也包括無漏法。

【English Translation】 English version The ground of the manifestation of the five consciousnesses. Depending on the situation, it can be in a state of being with outflows (leaks) or without outflows. Generally, it is characterized by the five aggregates (form, feeling, perception, mental formations, and consciousness) with and without outflows. Because it is connected to the co-existent basis, including the seventh consciousness (Manas) and the eighth consciousness (Alaya). This treatise omits the unconditioned (Nirvana), because the unconditioned has no direct connection with the five consciousnesses and the relationship is relatively distant. The ground of mind (意地) generally takes all conditioned and unconditioned dharmas as its substance, because the sixth consciousness (consciousness) can universally cognize. The three grounds of with investigation (有尋地), without investigation but with only discernment (無尋唯伺地), and without investigation and discernment (無尋無伺地) are all based only on conditioned dharmas, and can be with or without outflows, taking all consciousnesses and dharmas in these three grounds as their substance. The treatise explains the substance of these three grounds based on the upper and lower grounds, without mentioning the unconditioned, because these three grounds may also include the unconditioned dharmas they have attained. The ground of Samahita (三摩呬多地, the ground of concentration) generally takes the meritorious qualities of the five aggregates with and without outflows, with and without mind, in the upper two realms (the Form Realm and the Formless Realm) as its substance. The treatise says: 'Samadhi together (三摩地俱)', 'together' means corresponding and belonging. The commentary further says: 'These two grounds encompass all the merits in all states of concentration with and without mind.' The ground of Samahita exists not only in the Desire Realm but also in the upper two realms. It only has the nature of the conditioned aggregates with outflows. Although the commentary says 'reversing the previous is easier to understand (翻前易了)', observing the original text of that ground, the seven mental activities with outflows (有漏七作意) all belong to this ground. The treatise says: 'Or because it is not pure, it is called the ground of uncertainty (不定地).' It can only obtain worldly minds and mental factors that have not permanently eradicated the latent tendencies of afflictions (隨眠). It takes all conditioned dharmas with outflows in the upper two realms and the Desire Realm as its nature. Regarding the two grounds of with mind and without mind, the treatise has five explanations. In terms of actual meaning, the ground of without mind only takes the unconditioned Nirvana without remainder (無餘涅槃) as its substance. The ground of with mind generally takes conditioned and unconditioned dharmas as its substance. It does not say that Nirvana with remainder (有餘涅槃) is the substance of the ground of without mind, this is based on the Two Vehicles (聲聞乘 and 緣覺乘). Even when in the state of Buddhahood, the ground of without mind also includes the two cessations (擇滅 and 非擇滅), and also includes conditioned dharmas. Bodhi (覺悟) still exists, but there is no mind with outflows, so it is called without mind. The remaining four explanations only explain the meaning from the text. The two grounds of hearing and thinking, if speaking of the Two Vehicles, then depending on the situation, they take the five aggregates with and without outflows as their substance. The commentary explains: 'These three grounds take the minds and mental factors of the three wisdoms (聞慧, 思慧, 修慧) and the resulting fruits as their nature.' The unconditioned is not the fruit observed by the two wisdoms (聞慧 and 思慧) of the Two Vehicles, so it is not the substance of the ground. The unconditioned becomes the nature of the ground because it is perfumed by these two wisdoms. If based on the two grounds accomplished by Bodhisattvas (聞所成地 and 思所成地), it also includes the unconditioned.

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漏。十地經說。八地以上一切菩薩所聞諸法能堪能思能持。天親解云。此則三慧如次配之。既于無漏相續修慧即成聞思。聞思此念內成無漏。故為地體。修慧理通故。不得待說。取所成果為地體故。更勘彼文在第十地釋。泰法師云。八地已去體唯取修慧義說聞思。聞思唯有漏。又即修慧外聞名聞內思名思修證名修。與聞思相似借彼名故說為聞思。聞慧聞思唯有漏。景公云。八地已上有有漏心故成聞思。不爾。云何。凈土聽法不起無記不善二心。于曾得法不起加行。于未曾得聞思為先亦有加行。無加行者謂所曾得。靈雋師傳云。西方合有兩解。一同前義。二同后義。基法師云。今取八地已上無漏相續菩薩利根。一修慧中能起三用即名三慧。理亦無失。如下地喜樂二受雖各別體初二禪中即便同體。四地已前真俗二智體雖各別。五地已后應許同體。二乘等三慧別體。八地已上其體乃同。余說聞思唯有漏者。據二乘說。聲聞獨覺菩薩三地。隨其所應各取自種現行有漏無漏有為無為隨順自集善法為體。不定種性所修成法為后乘因。亦無過失。釋解聲聞名中。唯自乘無波羅蜜聲聞名。法華經以佛道聲令一切聞即為二矣。有餘依地。二乘無學所有有漏無漏諸法為性。無餘依地。二乘唯以真如為性。余依無故。佛身有餘前後兩解。無餘

【現代漢語翻譯】 現代漢語譯本 漏（Asrava，煩惱）。《十地經》（Dasabhumika Sutra）說，八地以上的菩薩所聽聞的一切佛法，都能夠勝任、能夠思考、能夠受持。天親（Vasubandhu）解釋說，這對應于聞、思、修三種智慧。既然在無漏（Anasrava，無煩惱）的狀態下持續修習修慧，那麼聞慧和思慧也就自然成就。聞慧和思慧的念頭在內心成就無漏，因此成為地的本體。修慧在道理上是貫通的，所以不需要特別說明。選取所成就的果實作為地的本體。可以進一步考察《十地經》第十地的解釋。 泰法師說，八地以上的本體只選取修慧，從意義上來說，聞慧和思慧只是輔助。聞慧和思慧本身只有有漏（Sasrava，有煩惱）。修慧向外聽聞稱為聞，向內思考稱為思，修習證悟稱為修。這與聞、思相似，所以借用它們的名字，說成是聞、思。聞慧和思慧本身只有有漏。景公說，八地以上有有漏的心，所以成就聞、思。如果不是這樣，那麼在凈土聽聞佛法，就不會生起無記（Avyakrta，非善非惡）和不善的心。對於曾經獲得的佛法，不會生起加行（Prayoga，努力）。對於未曾獲得的佛法，以聞、思為先導，也會有加行。沒有加行的情況，是指已經獲得過的佛法。靈雋師的傳記說，西方有兩種解釋。一種與前面的意思相同，另一種與後面的意思相同。基法師說，現在選取八地以上無漏相續的菩薩，他們根器銳利，在修慧中能夠生起三種作用，就稱為三種智慧。道理上也沒有缺失。如下地的喜受和樂受雖然各自是不同的本體，但在初禪和二禪中，它們就成為相同的本體。四地以前，真智和俗智的本體雖然各自不同，但五地以後，應該允許它們是相同的本體。二乘（Sravaka-Pratyekabuddha-yana，聲聞乘和緣覺乘）等的三種智慧是不同的本體，八地以上，它們的本體才是相同的。其餘認為聞、思只有有漏的說法，是根據二乘來說的。聲聞、獨覺、菩薩三地，根據他們各自的情況，選取各自的種子、現行的有漏、無漏、有為、無為，隨順各自聚集的善法作為本體。不定種性所修成的佛法，作為后乘的因，也沒有過失。在解釋聲聞的名號時，只有自乘沒有波羅蜜（Paramita，到彼岸）的聲聞才稱為聲聞。法華經以佛道的聲音令一切眾生聽聞，這就是兩種聲聞了。有餘依地（Sa-upadisesa-nirvana-dhatu，有餘涅槃界），二乘無學（Asaiksa，無學果）所有有漏和無漏的諸法為自性。無餘依地（An-upadisesa-nirvana-dhatu，無餘涅槃界），二乘唯以真如（Tathata，事物的真實如是性）為自性，因為沒有剩餘的依處。佛身有餘和無餘有兩種解釋。

【English Translation】 English version Asrava (Leakage, defilements). The Dasabhumika Sutra states that Bodhisattvas above the eighth Bhumi are capable of enduring, contemplating, and upholding all Dharmas they hear. Vasubandhu explains that this corresponds to the three wisdoms of hearing, thinking, and cultivation in order. Since the wisdom of cultivation is continuously practiced in a non-leaking (Anasrava, undefiled) state, the wisdoms of hearing and thinking are naturally accomplished. The thought of hearing and thinking accomplishes non-leakage within, thus becoming the essence of the Bhumi. The wisdom of cultivation is universally connected in principle, so it does not need special explanation. The selection of the accomplished fruit is taken as the essence of the Bhumi. Further examination of the explanation in the tenth Bhumi of the Dasabhumika Sutra is possible. Master Tai states that the essence of the eighth Bhumi and above only selects the wisdom of cultivation, and in terms of meaning, the wisdoms of hearing and thinking are merely auxiliary. The wisdoms of hearing and thinking themselves are only leaking (Sasrava, defiled). Hearing outwardly with the wisdom of cultivation is called hearing, thinking inwardly is called thinking, and practicing and realizing is called cultivation. This is similar to hearing, thinking, and cultivation, so their names are borrowed, and they are referred to as hearing and thinking. The wisdoms of hearing and thinking themselves are only leaking. Jing Gong states that there is a leaking mind above the eighth Bhumi, so hearing and thinking are accomplished. If this were not the case, then upon hearing the Dharma in the Pure Land, unrecordable (Avyakrta, neither good nor evil) and unwholesome minds would not arise. For Dharmas that have been previously attained, effort (Prayoga, exertion) will not arise. For Dharmas that have not been previously attained, effort will arise with hearing and thinking as the guide. The absence of effort refers to Dharmas that have already been attained. Master Ling Jun's biography states that there are two interpretations in the West. One is the same as the previous meaning, and the other is the same as the latter meaning. Master Ji states that now we select Bodhisattvas above the eighth Bhumi who have a continuous stream of non-leakage and sharp faculties. The ability to generate three functions within the wisdom of cultivation is called the three wisdoms. There is no loss in principle. Just as the feelings of joy and pleasure in the lower Bhumis are different entities, they become the same entity in the first and second Dhyanas. Before the fourth Bhumi, the wisdom of truth and the wisdom of convention are different entities, but after the fifth Bhumi, it should be allowed that they are the same entity. The three wisdoms of the Two Vehicles (Sravaka-Pratyekabuddha-yana, Hearer Vehicle and Solitary Realizer Vehicle) are different entities, but above the eighth Bhumi, their essence is the same. The remaining statement that hearing and thinking are only leaking is based on the Two Vehicles. The three Bhumis of Hearers, Solitary Realizers, and Bodhisattvas, according to their respective situations, select their respective seeds, the manifest leaking, non-leaking, conditioned, and unconditioned, and follow the good Dharmas they have gathered as their essence. The Dharmas cultivated by those of uncertain nature are the cause of the later Vehicle, and there is no fault in this. When explaining the name of Hearer, only Hearers of their own Vehicle without Paramita (Perfection, reaching the other shore) are called Hearers. The Lotus Sutra uses the voice of the Buddha path to cause all beings to hear, and these are the two types of Hearers. The Bhumi of Remaining Basis (Sa-upadisesa-nirvana-dhatu, Nirvana realm with remainder), the leaking and non-leaking Dharmas of the Arhats (Asaiksa, no more learning) of the Two Vehicles are its nature. The Bhumi of No Remaining Basis (An-upadisesa-nirvana-dhatu, Nirvana realm without remainder), the Two Vehicles only take Suchness (Tathata, the true nature of things) as its nature, because there is no remaining basis. There are two explanations for the Buddha's body with remainder and without remainder.

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三解。今取正義。佛身有為功德有餘依攝。無為功德無餘依攝。如論具陳。又釋論問。何緣五識合立一地說在最初。余識立一說在第二。答五識同無當說分別所緣等業。所說事少故。合一說在最初。意地翻此。故別立一說在第二。又以五識同依色根同緣色境故合立一。余依無色所緣不定故別立一。自性依緣粗細次第故說先後。又以五識同現量攝。故合立一說在最初。余識不定或現或比或非量攝。故別立一說在第二。基公釋難。問何故五識云身相應。意識不說身相應。並不言心地識地。並如釋論。何故心所乃有眾多。唯以尋伺及定有無以明分位作用等別。不以慧非慧癡無癡等分位作用辨差別耶。答理例應然。但以略標增勝位別。故無說余。謂有尋等上下地位粗細別故。等引非等引上下定散界差別故。此二增強故略偏立由斯釋論云。此中存略且說十七。非依余法不得立地。以瑜伽師用一切法為依緣故。又問何故但言有尋無尋地。不言有定無定地。而言三摩呬多及非耶。答三摩呬多此云等引。體通有心無心。不須言有。其尋等唯是一不定心所。不通無心。彼以有言表通五蘊。故釋論中等持對等引為四句。第三俱言或等持俱亦等引地。謂諸靜慮及諸無色有心定位心心所等除三摩地。三摩地體唯一別境定數故也。但以尋伺推度不

【現代漢語翻譯】 現代漢語譯本： 三解。現在採取正義的解釋。佛身所具有的有為功德屬於有餘依涅槃所攝，無為功德屬於無餘依涅槃所攝。這些在《瑜伽師地論》中有詳細闡述。 另外，《大智度論》中提問：為什麼前五識合起來建立一個『地』（Bhumi，層次、階段），並且放在最開始說？而其餘的識各自建立一個『地』，放在第二位說？回答是：前五識共同之處在於沒有必要詳細說明它們所分別攀緣的對境等作用，所要說明的事情很少，所以合起來放在最開始說。意識（Manovijnana）的情況與此相反，所以分別建立一個『地』，放在第二位說。 另外，因為前五識共同依於色根（Rupa-indriya，眼、耳、鼻、舌、身五種感覺器官），共同攀緣色境（Rupa-visaya，色、聲、香、味、觸五種感覺對像），所以合起來建立一個『地』。其餘的識所依的根和所緣的境不確定，所以分別建立一個『地』。根據自性、所依、所緣的粗細次第，所以說明的先後順序不同。 另外，因為前五識都屬於現量（Pratyaksha，直接的認知），所以合起來建立一個『地』，放在最開始說。其餘的識不確定，或者屬於現量，或者屬於比量（Anumana，推論的認知），或者不屬於任何一種量，所以分別建立一個『地』，放在第二位說。 窺基法師解釋疑問說：為什麼說前五識是『身相應』，而意識不說『身相應』？並且不說『心地』、『識地』？這些都如《大智度論》中所說。 為什麼心所（Caitasika，心理活動）有那麼多，僅僅用尋（Vitarka，粗略的思考）、伺（Vicara，精細的思考）以及定（Samadhi，專注）的有無來區分分位和作用等差別？不用智慧（Prajna，洞察力）和非智慧、愚癡（Moha，迷惑）和非愚癡等來區分分位和作用的差別呢？回答是：道理上應該如此，但是因為要簡略地標明增強和殊勝的分位差別，所以沒有說其他的。意思是說，有尋等上下地位有粗細的差別。等引（Samatra，專注的狀態）和非等引上下有定和散亂的界限差別。這兩種情況增強，所以簡略地偏重說明。因此，《瑜伽師地論》中說：『這裡爲了簡略，姑且只說十七種地，不是說依靠其他法就不能建立地。』因為瑜伽師以一切法作為所依緣的緣故。 又問：為什麼只說有尋無尋地，不說有定無定地，而說三摩呬多（Samahita，已入定的）及非三摩呬多呢？回答是：三摩呬多，這裡翻譯為『等引』，它的體性貫通有心和無心。不需要說『有』。而尋等只是一種不定的心所，不貫通無心。『有』這個詞可以表示五蘊（Panca-skandha，構成個體存在的五種要素）。所以《瑜伽師地論》中，等持（Samadhi，專注）與等引相對，分為四句。第三句是俱有，或者說等持和等引都存在於一個『地』中。指的是諸靜慮（Dhyana，禪定）以及諸無色定（Arupa-samapatti，沒有物質形態的禪定）中，有心位的，有心心所等，除了三摩地（Samadhi，專注）。三摩地的體性只是別境定數（Visesa-visaya-niyata，針對特定對象的專注）。但是因為尋伺會進行推度，不

English version: Three explanations. Now we adopt the explanation of the correct meaning. The meritorious virtues of the Buddha's body that are conditioned (Samskrta-dharma) are included in Nirvana with remainder (Sa-upadhishesha-nirvana), while the unconditioned (Asamskrta-dharma) meritorious virtues are included in Nirvana without remainder (Nirupadhishesha-nirvana). These are fully described in the Yogacarabhumi-sastra. Furthermore, the Mahaprajnaparamita-sastra asks: Why are the five consciousnesses (Panca-vijnana) combined to establish one 'Bhumi' (level, stage), and mentioned at the beginning? And why are the remaining consciousnesses each established as a separate 'Bhumi' and mentioned second? The answer is: The five consciousnesses have in common that there is no need to explain in detail their respective objects of perception (Visaya) and other functions. There are few things to explain, so they are combined and mentioned at the beginning. The situation of the mind consciousness (Manovijnana) is the opposite of this, so it is established as a separate 'Bhumi' and mentioned second. Also, because the five consciousnesses commonly rely on the sense organs (Rupa-indriya, the five sense organs of eye, ear, nose, tongue, and body) and commonly perceive sense objects (Rupa-visaya, the five sense objects of form, sound, smell, taste, and touch), they are combined to establish one 'Bhumi'. The roots and objects perceived by the remaining consciousnesses are uncertain, so they are established as separate 'Bhumi'. According to the order of coarseness and fineness of their nature, reliance, and objects, the order of explanation is different. Also, because the five consciousnesses all belong to direct perception (Pratyaksha), they are combined to establish one 'Bhumi' and mentioned at the beginning. The remaining consciousnesses are uncertain, either belonging to direct perception, or inference (Anumana), or not belonging to any of these, so they are established as separate 'Bhumi' and mentioned second. Master Kuiji explains the question: Why is it said that the five consciousnesses are 'body-related' (Kaya-samprayukta), but it is not said that the mind consciousness is 'body-related'? And why are the terms 'mind-ground' (Citta-bhumi) and 'consciousness-ground' (Vijnana-bhumi) not used? These are all as explained in the Mahaprajnaparamita-sastra. Why are there so many mental factors (Caitasika), and only the presence or absence of Vitarka (initial application of thought), Vicara (sustained application of thought), and Samadhi (concentration) are used to distinguish the differences in position and function, etc.? Why aren't wisdom (Prajna) and non-wisdom, delusion (Moha) and non-delusion, etc., used to distinguish the differences in position and function? The answer is: In principle, it should be so, but because we want to briefly indicate the differences in enhancement and superior positions, other things are not mentioned. That is to say, there are differences in the coarseness and fineness of the upper and lower positions of Vitarka, etc. There are differences in the boundaries of Samatra (state of concentration) and non-Samatra, between concentration and distraction. These two situations are enhanced, so they are briefly and preferentially explained. Therefore, the Yogacarabhumi-sastra says: 'Here, for the sake of brevity, only seventeen Bhumi are mentioned, not that one cannot establish Bhumi by relying on other Dharmas.' Because Yogis use all Dharmas as the basis and condition. Also asked: Why do we only speak of the Bhumi with Vitarka and without Vitarka, and not of the Bhumi with Samadhi and without Samadhi, but instead speak of Samahita (one who has entered Samadhi) and non-Samahita? The answer is: Samahita, here translated as 'Samatra', its nature pervades both mind and no-mind. There is no need to say 'with'. While Vitarka, etc., are only an uncertain mental factor, not pervading no-mind. The word 'with' can represent the five aggregates (Panca-skandha, the five elements that constitute individual existence). Therefore, in the Yogacarabhumi-sastra, Samadhi is contrasted with Samatra, divided into four sentences. The third sentence is 'both with', or that both Samadhi and Samatra exist in one 'Bhumi'. This refers to the Dhyana (meditative absorption) and the Arupa-samapatti (formless attainments), in the mind-realm, with mind and mental factors, except for Samadhi. The nature of Samadhi is only a specific object of focus (Visesa-visaya-niyata). But because Vitarka and Vicara involve deliberation, not

【English Translation】 English version: Three explanations. Now we adopt the explanation of the correct meaning. The meritorious virtues of the Buddha's body that are conditioned (Samskrta-dharma) are included in Nirvana with remainder (Sa-upadhishesha-nirvana), while the unconditioned (Asamskrta-dharma) meritorious virtues are included in Nirvana without remainder (Nirupadhishesha-nirvana). These are fully described in the Yogacarabhumi-sastra. Furthermore, the Mahaprajnaparamita-sastra asks: Why are the five consciousnesses (Panca-vijnana) combined to establish one 'Bhumi' (level, stage), and mentioned at the beginning? And why are the remaining consciousnesses each established as a separate 'Bhumi' and mentioned second? The answer is: The five consciousnesses have in common that there is no need to explain in detail their respective objects of perception (Visaya) and other functions. There are few things to explain, so they are combined and mentioned at the beginning. The situation of the mind consciousness (Manovijnana) is the opposite of this, so it is established as a separate 'Bhumi' and mentioned second. Also, because the five consciousnesses commonly rely on the sense organs (Rupa-indriya, the five sense organs of eye, ear, nose, tongue, and body) and commonly perceive sense objects (Rupa-visaya, the five sense objects of form, sound, smell, taste, and touch), they are combined to establish one 'Bhumi'. The roots and objects perceived by the remaining consciousnesses are uncertain, so they are established as separate 'Bhumi'. According to the order of coarseness and fineness of their nature, reliance, and objects, the order of explanation is different. Also, because the five consciousnesses all belong to direct perception (Pratyaksha), they are combined to establish one 'Bhumi' and mentioned at the beginning. The remaining consciousnesses are uncertain, either belonging to direct perception, or inference (Anumana), or not belonging to any of these, so they are established as separate 'Bhumi' and mentioned second. Master Kuiji explains the question: Why is it said that the five consciousnesses are 'body-related' (Kaya-samprayukta), but it is not said that the mind consciousness is 'body-related'? And why are the terms 'mind-ground' (Citta-bhumi) and 'consciousness-ground' (Vijnana-bhumi) not used? These are all as explained in the Mahaprajnaparamita-sastra. Why are there so many mental factors (Caitasika), and only the presence or absence of Vitarka (initial application of thought), Vicara (sustained application of thought), and Samadhi (concentration) are used to distinguish the differences in position and function, etc.? Why aren't wisdom (Prajna) and non-wisdom, delusion (Moha) and non-delusion, etc., used to distinguish the differences in position and function? The answer is: In principle, it should be so, but because we want to briefly indicate the differences in enhancement and superior positions, other things are not mentioned. That is to say, there are differences in the coarseness and fineness of the upper and lower positions of Vitarka, etc. There are differences in the boundaries of Samatra (state of concentration) and non-Samatra, between concentration and distraction. These two situations are enhanced, so they are briefly and preferentially explained. Therefore, the Yogacarabhumi-sastra says: 'Here, for the sake of brevity, only seventeen Bhumi are mentioned, not that one cannot establish Bhumi by relying on other Dharmas.' Because Yogis use all Dharmas as the basis and condition. Also asked: Why do we only speak of the Bhumi with Vitarka and without Vitarka, and not of the Bhumi with Samadhi and without Samadhi, but instead speak of Samahita (one who has entered Samadhi) and non-Samahita? The answer is: Samahita, here translated as 'Samatra', its nature pervades both mind and no-mind. There is no need to say 'with'. While Vitarka, etc., are only an uncertain mental factor, not pervading no-mind. The word 'with' can represent the five aggregates (Panca-skandha, the five elements that constitute individual existence). Therefore, in the Yogacarabhumi-sastra, Samadhi is contrasted with Samatra, divided into four sentences. The third sentence is 'both with', or that both Samadhi and Samatra exist in one 'Bhumi'. This refers to the Dhyana (meditative absorption) and the Arupa-samapatti (formless attainments), in the mind-realm, with mind and mental factors, except for Samadhi. The nature of Samadhi is only a specific object of focus (Visesa-visaya-niyata). But because Vitarka and Vicara involve deliberation, not

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推度粗細治別。體非三學無勝利益。故以有言顯其分位。定體是學有勝利益。但言定非地。即顯差殊。不須說有。以同尋伺心體亦無殊勝利益非學法故。亦以有言辨其差別。說為有心及無心地。又問何故不言善心地。但言有心無心耶。答總勝故別劣故。又問三乘所行有多種行。何故但說三慧為地。答以慧為首攝一切故。申此論名彼所成地。出世行中慧偏勝故。又問何故五乘不說人天。但說三乘。答說極勝乘不說劣故。說有性乘非無性故。又問。何故有四涅槃及與菩提唯說二依。答通三乘故。但說二滅。無住唯是大乘果故。自性本成故。又即攝盡故。但言二依不言二涅槃。即攝菩提。總言二依不說二滅。即攝四盡。其自性清凈涅槃本舊自有。非今始得。不說為果。更有一解。此中若法有六義方立別地。何等為六。一者無濫。簡不定性隨緣起行故。二者發心。簡無種姓不能發心故。三有勝用。簡生得善不能克果故。四者差別。簡性凈滅地之通體故。五者共果。簡無住果唯不共故。六者所假。簡不相應無別體性非所假故。此中境行果三無等配十七地。前九地是三乘境。次六地是三乘行。后二地是三乘果。觀境起行方證果故。境九為三。初二地是境體。一切皆以識為體故。次三地是境相。下上粗細境相異故。后之四地是境界位

【現代漢語翻譯】 現代漢語譯本： 推究粗略和精細的差別，（前五地之）體性如果不是三學（戒、定、慧）所攝，就沒有殊勝的利益。所以用『有言』來顯示其分位差別。（而）禪定的體性是三學所攝，有殊勝的利益。但只說『定』，不說『地』，就顯示了（與下文的差別）。不需要說『有』，因為（前五地）與尋伺相應的心體也沒有殊勝的利益，因為不是學法。也用『有言』來辨別其差別，說為『有心』及『無心地』。 又問：為什麼不說『善心地』，只說『有心』、『無心』呢？答：因為總相殊勝，別相低劣。 又問：三乘（聲聞乘、緣覺乘、菩薩乘）所修行的法門有多種，為什麼只說三慧（聞慧、思慧、修慧）為地呢？答：因為以智慧為首，能攝持一切法門。申明此論的名稱為『彼所成地』，因為在出世間的修行中，智慧最為殊勝。 又問：為什麼五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）不說人天乘，只說三乘呢？答：因為只說最殊勝的乘，不說低劣的乘。只說有佛性的乘，不說沒有佛性的乘。 又問：為什麼有四種涅槃（自性清凈涅槃、有餘依涅槃、無餘依涅槃、無住處涅槃）以及菩提，卻只說二依（有餘依涅槃、無餘依涅槃）呢？答：因為（二依）通於三乘的緣故。只說二滅（有餘依滅、無餘依滅），無住處涅槃唯獨是大乘的果報。自性本來成就的緣故。又因為（二依）已經攝盡了（菩提）。只說二依，不說二涅槃，就已經攝盡了菩提。總說二依，不說二滅，就已經攝盡了四種涅槃。那自性清凈涅槃本來就自有，不是現在才得到的，所以不說為果。 還有一種解釋，此中如果一個法有六種意義，才能成立一個單獨的『地』。哪六種呢？一者，無有混濫，簡別不定性的、隨因緣而生起的修行。二者，能發菩提心，簡別沒有種姓的人不能發起菩提心。三者，有殊勝的作用，簡別生來就有的善不能克證果位。四者，有差別，簡別自性清凈涅槃之地的共通體性。五者，有共同的果報，簡別無住處涅槃的果報唯獨是不共的。六者，是所依假立的，簡別不相應行法沒有單獨的體性，不是所依假立的。 此中，境、行、果三者，無有相等地配合十七地。前九地是三乘的境界，中間六地是三乘的修行，後面二地是三乘的果報。觀察境界而生起修行，才能證得果報。境界九地分為三類：最初二地是境界的體性，一切都以識為體性。中間三地是境界的相狀，因為下品、上品、粗略、精細的境界相狀不同。最後的四地是境界的分位。

【English Translation】 English version: Investigating the differences between coarse and subtle (of the first five grounds), if the nature is not encompassed by the three learnings (śīla [morality], samādhi [concentration], prajñā [wisdom]), there is no supreme benefit. Therefore, 'having speech' is used to show the differences in their positions. The nature of samādhi is encompassed by the three learnings, possessing supreme benefit. However, only saying 'samādhi' and not 'ground' reveals the distinction (from what follows). There is no need to say 'having' because the mind associated with seeking and examining also lacks supreme benefit, as it is not a learning practice. 'Having speech' is also used to distinguish the differences, described as 'having mind' and 'no-mind ground'. Furthermore, it is asked: Why not say 'wholesome mind ground', but only say 'having mind' and 'no-mind'? The answer is: because the general aspect is superior, and the specific aspect is inferior. Furthermore, it is asked: The practices undertaken by the three vehicles (Śrāvakayāna [Hearer Vehicle], Pratyekabuddhayāna [Solitary Realizer Vehicle], Bodhisattvayāna [Bodhisattva Vehicle]) are diverse, why only speak of the three wisdoms (hearing wisdom, thinking wisdom, cultivation wisdom) as grounds? The answer is: because wisdom is the foremost and encompasses all practices. Clarifying the name of this treatise as 'Ground Attained Through That', because in supramundane practice, wisdom is the most superior. Furthermore, it is asked: Why do the five vehicles (human vehicle, deva vehicle, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) not mention the human and deva vehicles, but only speak of the three vehicles? The answer is: because only the most superior vehicle is spoken of, not the inferior ones. Only the vehicle with Buddha-nature is spoken of, not the one without it. Furthermore, it is asked: Why are there four Nirvanas (svabhāva-viśuddha-nirvana [self-nature pure nirvana], sopadhiśeṣa-nirvana [nirvana with remainder of aggregates], nirupadhiśeṣa-nirvana [nirvana without remainder of aggregates], apratiṣṭhita-nirvana [non-abiding nirvana]) and Bodhi, but only two reliances (sopadhiśeṣa-nirvana, nirupadhiśeṣa-nirvana) are spoken of? The answer is: because (the two reliances) are common to the three vehicles. Only two extinctions (sopadhiśeṣa-nirvana, nirupadhiśeṣa-nirvana) are spoken of, as non-abiding nirvana is solely the result of the Mahayana. Because the self-nature is originally accomplished. Furthermore, because (the two reliances) have already encompassed (Bodhi). Only speaking of the two reliances, and not the two Nirvanas, has already encompassed Bodhi. Generally speaking of the two reliances, and not the two extinctions, has already encompassed the four Nirvanas. That self-nature pure Nirvana is originally self-existent, not newly obtained, therefore it is not spoken of as a result. There is another explanation: If a dharma has six meanings, then a separate 'ground' can be established. What are the six? First, without confusion, distinguishing the impermanent practices that arise from conditions. Second, the ability to generate Bodhicitta (the mind of enlightenment), distinguishing those without the lineage who cannot generate Bodhicitta. Third, having superior function, distinguishing the innate goodness that cannot attain the fruit. Fourth, having distinction, distinguishing the common nature of the self-nature pure Nirvana ground. Fifth, having a shared result, distinguishing the result of non-abiding Nirvana as uniquely uncommon. Sixth, being dependently established, distinguishing non-associated formations that lack a separate nature and are not dependently established. Here, the three—object, practice, and result—do not equally correspond to the seventeen grounds. The first nine grounds are the objects of the three vehicles, the middle six grounds are the practices of the three vehicles, and the last two grounds are the results of the three vehicles. Observing the object and arising practice, one can then attain the result. The nine grounds of object are divided into three categories: the first two grounds are the nature of the object, as everything has consciousness as its nature. The middle three grounds are the characteristics of the object, because the characteristics of the lower, upper, coarse, and subtle objects are different. The last four grounds are the positions of the object.

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。定俱不俱心有無故。體二易知難知為前後。相三粗細成三品為前後。位四中欲界名不定地。上二界名定。頌三摩地俱非言在也。心與定俱名為地。與定不俱名不定地故。定勝故在前。散劣故在後。九次第定中前八有心地故先說。后一名無心地故后說。就行六地中。初三通行。三乘皆修三慧行故。初中後起以為前後。后三別行。隨機修法成自乘故。劣勝小大方便根本以為前後。果二地中。若依二乘。因亡果亦亡。果立二門以為前後。若主佛身。菩提涅槃分成兩異以為前後。云何五識身下。第二隨別解釋。文相有四。初約自性等五義分別五識。二約根境作意分別。三約率爾等心分別。四就喻相重辨初門所依緣等。前中復二。初舉五義以為章門。后牒五識一一分別。前文可解。後文分別五識即為五段。別顯眼識五門義。即為五。初明自性。依眼了別色者。此中且說不共所依。識相難了。舉所依因及所了果而顯自性。次解所依文別有三。初略顯三所依。次攝之為二。後重出三體。唯識云增上緣依無間緣依因緣依。彼以四緣名顯故。又云俱有依開導依種子依。大勢同此。成唯識第四中以親疏為次第。此中以顯隱為次第。前後不同也。彼俱有依合有四解。明五識依但有三解。彼第三師同第二故。第三正義五有四依。謂五色根六七

八識。同境分別染凈根本所依別故。此中六七八識稍疏遠故略不述。此中凈月等解。依及所依言別義同。論云俱有依謂眼故。護法等解。若法決定有境為主。令心心所取此所緣及名所依。名通也。此論于所依中說依名。故云俱有依。彼論等無間依合有三解。第三五識各唯取自類識為依。以之為正。若小乘以過去為意。故論破云。意名應無。有義。今大乘說即于現在將滅位中有牽后力名次第滅根。非入過去方始名根。故新譯攝論云。于將滅位得此名故。種子依雖有二說。解前五識皆無異解。第七卷中解依止者。謂前六轉識以根本識為共親依。共即依現。親即依種。今此文中若依景釋。唯舉異熟賴耶。意取種子。基作三解。一云。種子是所執。所執即所依。與現行為依故。不離第八識故名異熟。又變異而熟亦名異熟。阿賴耶所攝。第二解云。由第八識得二種子名。一親因緣。即識中種。二增上緣。即種持識依上根本能生之義亦名種子。彼論以二緣別故。說現行入俱有依中。此論以能生義故。說現行第八亦名種子。種子是所執能依。現行是能執所依。故亦不相違。第三解云。阿賴耶識與雜染法為二緣。一為種子。二為所依。故今現種二法皆為彼俱依。若此三依以四緣名顯者。如唯識云。如次增上緣依等無間緣依因緣依所以不

【現代漢語翻譯】 現代漢語譯本： 八識（āṭṭha vijñāna）。因為它們在同境界中分別作為染污和清凈的根本所依而不同。這裡，第六、第七和第八識稍微疏遠，所以略去不談。這裡，凈月等的解釋是，『依』和『所依』這兩個詞雖然不同，但意義相同。《瑜伽師地論》中說，『俱有依』指的是眼根。護法等的解釋是，如果一個法決定以境界為主，使心和心所取這個所緣，那麼這個法就叫做『所依』，『名』是通用的。這部論在『所依』中說『依』這個名稱，所以說『俱有依』。在《攝大乘論》中，『等無間依』有三種解釋。第三種解釋是，前五識各自只取自己的同類識作為所依，這被認為是正確的。如果小乘以過去識為意根，那麼論中就會反駁說：『意』這個名稱應該不存在。有一種觀點認為，現在大乘認為，在即將滅亡的階段中，具有牽引後續力量的識叫做『次第滅根』，而不是進入過去才叫做根。所以新譯的《攝大乘論》說，在即將滅亡的階段獲得這個名稱。種子依雖然有兩種說法，但對於前五識的解釋沒有不同。第七卷中解釋『依止』時說，前六轉識以根本識（ālayavijñāna）作為共同的親近所依。『共』是指依現行，『親』是指依種子。現在這篇文章中，如果按照景的解釋，只舉出異熟識（vipāka-vijñāna），意思是取種子。窺基（Kuiji）作了三種解釋。第一種說法是，種子是所執著的，所執著的就是所依，因為它與現行法互為所依，並且不離開第八識，所以叫做異熟。又因為變異而成熟，也叫做異熟，是阿賴耶識所攝的。第二種解釋是，由於第八識而得到兩種種子的名稱：一是親因緣，即識中的種子；二是增上緣，即種子保持識，依靠根本而能生的意義，也叫做種子。那部論因為兩種緣的不同，所以說現行法進入俱有依中。這部論因為能生的意義，所以說現行第八識也叫做種子。種子是所執著的能依，現行是能執著的所依，所以也不相違背。第三種解釋是，阿賴耶識與雜染法互為兩種緣：一是作為種子，二是作為所依。所以現在現行和種子兩種法都作為它的俱有依。如果這三種依用四緣的名稱來顯示，就像《唯識論》中說的，依次是增上緣依、等無間緣依、因緣依，所以不（矛盾）。

【English Translation】 English version: The Eight Consciousnesses (āṭṭha vijñāna). They differ because they serve as distinct fundamental supports for defilement and purity within the same realm. Among these, the sixth, seventh, and eighth consciousnesses are somewhat more distant, so they are omitted here. In this context, the interpretations of Jingyue (淨月) and others suggest that while the terms 'support' (依) and 'supported' (所依) are different, their meanings are the same. The Yogācārabhūmi-śāstra states that 'co-existent support' (俱有依) refers to the eye faculty. The interpretations of Dharmapāla (護法) and others state that if a dharma is decisively focused on the object, causing the mind and mental factors to grasp this object, then this dharma is called 'support,' and 'name' (名) is a general term. This treatise uses the term 'support' within the context of 'supported,' hence the term 'co-existent support.' In the Mahāyānasaṃgraha, there are three interpretations of 'immediately preceding support' (等無間依). The third interpretation, considered correct, is that the first five consciousnesses each take only their own homogeneous consciousness as support. If the Hīnayāna considers the past consciousness as the mind-basis (意根), then the treatise would refute, 'The name 'mind' should not exist.' One view holds that the present Mahāyāna considers the consciousness in the stage of imminent cessation, which has the power to draw subsequent consciousnesses, as 'successively ceasing root' (次第滅根), rather than only being called a root when entering the past. Therefore, the newly translated Mahāyānasaṃgraha states that this name is obtained in the stage of imminent cessation. Although there are two views on seed support (種子依), there is no difference in the interpretation of the first five consciousnesses. The seventh chapter explains 'reliance' (依止) by stating that the first six transformed consciousnesses take the fundamental consciousness (ālayavijñāna) as their common and close support. 'Common' refers to reliance on the present, and 'close' refers to reliance on seeds. In this passage, if interpreted according to Jing (景), only the resultant consciousness (vipāka-vijñāna) is mentioned, implying the taking of seeds. Kuiji (窺基) offers three interpretations. The first is that seeds are what is clung to, and what is clung to is the support, because it mutually supports the manifest dharma and does not depart from the eighth consciousness, hence it is called resultant. Furthermore, because it changes and matures, it is also called resultant, and is contained within the ālayavijñāna. The second interpretation is that the eighth consciousness gives rise to two types of seed names: first, the direct causal condition (親因緣), which is the seed within consciousness; second, the dominant condition (增上緣), which is the seed maintaining consciousness, relying on the fundamental ability to produce, and is also called seed. That treatise distinguishes between the two conditions, so it says that manifest dharmas enter into co-existent support. This treatise, because of the meaning of being able to produce, says that the manifest eighth consciousness is also called seed. Seeds are the clung-to supporting element, and manifest dharmas are the clinging-to supported element, so there is no contradiction. The third interpretation is that the ālayavijñāna serves as two conditions for defiled dharmas: first, as seeds; second, as support. Therefore, both manifest and seed dharmas now serve as its co-existent support. If these three supports are manifested using the names of the four conditions, as the Vijñāptimātratāsiddhi states, they are, in order, dominant condition support, immediately preceding condition support, and causal condition support, so there is no (contradiction).

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說緣緣者。即是第三所緣門攝。故所依中不說也。于重出三體中。以五義釋。一所造。二所依。三凈色。四無見。五有對。各有別義及有所簡。種子識中。樂著戲論等者。此有三解。即言說及分別皆名戲論。以現行為因。所生種子異熟識即名言熏習種子是。二解。即所生現行異熟識名種子。依依熏習因是種故。三解。通取現種。次解所緣中。初約有見有對解。二約顯形表等三色分別。有四複次。初列三色體數。二辨三色相。三對辨差別。第四偏明顯色有好惡等。有見有對者。舊經論名可見。依梵本名有見。依正理論總有三說。云由二義故。一者。此色定與見俱故名有見。由色與眼俱起故。如有伴侶。二者。此色可有示現故名有見。可示在此在彼別故。如有所緣。有說。此色于觀等事有像可現故名有見。可示如彼此亦爾故。有對有三。此是障礙有對。列三色體數中。若依對法論有二十五種色。故彼論云。青黃赤白長短方圓粗細高下若正不正光影明闇雲煙塵霧迥色表色空一顯色。此諸色中何假何實。范師述曰。青等四實。自余皆假。若依顯揚論。光影之外說影像之色。所以分影為二者。前影色是障日光等成影之色。後影像色是水月為緣。于本識所現色上有眼識所見影像色。是色處攝。若在水鏡等者。是法處攝。意識所現。

【現代漢語翻譯】 現代漢語譯本 關於『所緣緣』（Alambana-pratyaya）的討論，它屬於第三種所緣門（Alambana-dvara）所包含的內容，因此在『所依』（Asraya）中沒有單獨說明。在重複出現的三種自性（三體，Tri-svabhava）中，用五種意義來解釋它：一是所造作（Parikalpita），二是所依賴（Paratantra），三是凈色（Parisuddha-varna），四是無見（Adarsana），五是有對（Sapatigha）。每一種都有其獨特的含義和所要區分的內容。 在種子識（Bija-vijnana）中，對於『樂著戲論等』（Abhirati-prapanca-adi），有三種解釋。第一種解釋是，言說和分別都被稱為戲論（Prapanca）。以現行（Vartamana）為因，所產生的種子異熟識（Vipaka-vijnana）被稱為名言熏習種子（Namadhatu-vasana-bija）。第二種解釋是，所產生的現行異熟識被稱為種子，因為它依賴於熏習的因。第三種解釋是，現行和種子都包括在內。 接下來解釋所緣（Alambana）時，首先從有見有對（Sanidarsana-sapatigha）的角度解釋，然後從顯色（Varna）、形色（Samsthana）、表色（Vijnapti）等三種色法進行分別。這裡有四重解釋：首先列出三種色法的體數；其次辨別三種色法的相狀；第三對比辨別它們的差別；第四著重說明顯色有好惡等。 關於『有見有對』，舊的經論中稱為『可見』（Drsya），根據梵文字則稱為『有見』。依《正理論》（Abhidharma-nyayanusara）總共有三種說法。一種說法是，由於兩個原因，這種色法被稱為『有見』：一是這種色法必定與見（Darsana）同時存在，因為色法與眼識同時生起，就像有伴侶一樣；二是這種色法可以被示現，可以顯示它在此處或彼處，就像有所緣一樣。另一種說法是，這種色法在觀察等事情中可以顯現出影像，因此被稱為『有見』，可以像在此處或彼處一樣被示現。關於『有對』，有三種含義，這裡指的是障礙有對（Pratigha-sapatigha）。 在列出三種色法的體數時，如果依據《對法論》（Abhidharma-sastra），則有二十五種色法。因此該論中說：『青、黃、赤、白、長、短、方、圓、粗、細、高、下、若正、不正、光、影、明、暗、云、煙、塵、霧、迥色、表色、空一顯色。』在這些色法中，哪些是真實的，哪些是虛假的？范師（可能是指一位論師）解釋說：『青等四種是真實的，其餘都是虛假的。』如果依據《顯揚論》（Asanga's Yogacarabhumi-sastra），則在光影之外還說了影像之色。之所以將影分為兩種，是因為前影色是遮蔽日光等而形成的影子之色，後影像色是以水月為緣，在本識（Mula-vijnana）所顯現的色法上，有眼識所見的影像色，屬於色處（Rupa-ayatana）所攝。如果在水鏡等中，則屬於法處（Dharma-ayatana）所攝，是意識所顯現的。

【English Translation】 English version The discussion of 'Alambana-pratyaya' (object-condition) falls under the third category of Alambana-dvara (object-door), hence it is not separately discussed under 'Asraya' (support). Among the three natures (Tri-svabhava) that appear repeatedly, it is explained with five meanings: first, Parikalpita (imagined); second, Paratantra (dependent); third, Parisuddha-varna (pure color); fourth, Adarsana (non-seeing); and fifth, Sapatigha (obstructive). Each has its unique meaning and what it aims to distinguish. In the Bija-vijnana (seed consciousness), regarding 'Abhirati-prapanca-adi' (attachment to discursive proliferation, etc.), there are three interpretations. The first interpretation is that speech and discrimination are both called Prapanca (discursive proliferation). Taking the Vartamana (present action) as the cause, the Vipaka-vijnana (resultant consciousness) produced from the seeds is called Namadhatu-vasana-bija (name-element habit-energy seed). The second interpretation is that the produced present Vipaka-vijnana is called the seed because it relies on the cause of habit-energy. The third interpretation is that both present action and seed are included. Next, when explaining Alambana (object), it is first explained from the perspective of Sanidarsana-sapatigha (visible and obstructive), and then from the perspective of three types of Rupa (form): Varna (color), Samsthana (shape), and Vijnapti (expression). There are four layers of explanation here: first, listing the number of elements of the three types of Rupa; second, distinguishing the characteristics of the three types of Rupa; third, comparing and distinguishing their differences; and fourth, focusing on explaining that Varna has good and bad aspects, etc. Regarding 'Sanidarsana-sapatigha' (visible and obstructive), the old sutras and treatises call it 'Drsya' (visible), while according to the Sanskrit text, it is called 'Sanidarsana' (visible). According to Abhidharma-nyayanusara (Following the Principle of Abhidharma), there are three explanations in total. One explanation is that this Rupa is called 'Sanidarsana' for two reasons: first, this Rupa must exist simultaneously with Darsana (seeing), because Rupa and eye-consciousness arise simultaneously, like having a companion; second, this Rupa can be shown, it can be shown to be here or there, like having an object. Another explanation is that this Rupa can show an image in observation and other things, so it is called 'Sanidarsana', it can be shown as being here or there. Regarding 'Sapatigha' (obstructive), there are three meanings, here it refers to Pratigha-sapatigha (obstructive-obstructive). When listing the number of elements of the three types of Rupa, if based on Abhidharma-sastra (Treatise on Abhidharma), there are twenty-five types of Rupa. Therefore, the treatise says: 'Blue, yellow, red, white, long, short, square, round, coarse, fine, high, low, correct, incorrect, light, shadow, bright, dark, cloud, smoke, dust, mist, distinct color, expressive color, space, and one manifest color.' Among these Rupas, which are real and which are false? Master Fan (possibly referring to a commentator) explains: 'The four, blue, etc., are real, and the rest are false.' If based on Asanga's Yogacarabhumi-sastra (Exposition of the Stages of Yoga Practice), then the color of the image is also mentioned in addition to light and shadow. The reason for dividing the shadow into two is that the former shadow color is the color of the shadow formed by blocking sunlight, etc., and the latter image color is the image color seen by eye-consciousness on the Rupa manifested in the Mula-vijnana (root consciousness) with water and moon as conditions, which is included in the Rupa-ayatana (form-sphere). If it is in water, mirror, etc., it belongs to the Dharma-ayatana (dharma-sphere), which is manifested by consciousness.

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處對法說。何故對法中色處中不別說影像色者。三藏會云。集論青等中本影合說故無影像。顯揚別開本影故立影像色。何故此論明三十一不明迥色者。解云。空一顯色之與迥色約體是同故是合說。對法中空一顯色與迥色不同。所以然者。體雖是一而約處別。是故別說。謂在上空現者名空一顯色。若近下迥處現者名為迥色。上觀見蘇迷盧山青琉璃影作虛空解則就影色假立空一顯色。故對法雲。空一顯色者。謂上所見青等顯色。此中相傳三藏云。準藏論中自有四句。今依大乘唯有三句。一顯非形者青等十三。二形非顯者長等十色。三俱非句者無表色。景后擬補云。今瑜伽等論上所說中唯明兩句。顯而非形形而非顯。不明亦形亦顯俱色。故此論說顯色有十三形色有其十種。表色謂屈申等。即是形色所收故。無俱色有何意耶。解云。小乘宗說。形顯性別一處同聚故說俱色。大乘義中顯色是實。如此顯色積集之時假說形色。說彼形顯假實色時色義周盡。云何更有俱色可說。影與闇別者。真諦釋俱舍云。如雲障日成陰。余色于中猶顯現可見說為影。須彌障日成陰。余色于中隱不可見名闇。光與明別者。如俱舍云。日炎名光。星月火藥寶珠電光稱明。風吹細土名塵。雨後日出氣從地起名霧。長短與高下別者。長短據四邊。高下據處中

【現代漢語翻譯】 現代漢語譯本： 在《處對法》中進行解說。為什麼在《處對法》的色處中沒有單獨說明影像色呢？三藏的解釋是：在《集論》中，青色等和影像本來是合併說明的，所以沒有單獨說明影像色。《顯揚》中，因為分別開立了本色和影像，所以設立了影像色。為什麼這部論典中說明了三十一種色，卻沒有說明迥色呢？解釋說：空一顯色（指在空中顯現的顏色）和迥色，就其本體而言是相同的，所以是合併說明的。在《處對法》中，空一顯色和迥色是不同的。原因在於，雖然本體是一樣的，但是就其所處的處所而言是不同的，所以要分別說明。所謂空一顯色，是指在上方的空中顯現的顏色；而迥色，是指在近下方的迥遠之處顯現的顏色。如果向上觀察，看到須彌山青色琉璃的影子，將其理解為虛空，那麼就是就影色假立了空一顯色。所以《對法》中說：空一顯色，是指上方所見到的青色等顯色。這裡相傳三藏的說法是：按照藏論中的說法，本來有四句（指四種組合方式），現在依照大乘的說法，只有三句。第一句是顯而非形，指的是青色等十三種顏色。第二句是形而非顯，指的是長等十種顏色。第三句是俱非句，指的是無表色（指無法用形狀或顏色來表示的色法）。景后擬補說：現在瑜伽等論中所說的，只說明瞭兩句：顯而非形，形而非顯。沒有說明亦形亦顯的俱色。所以這部論典說，顯色有十三種，形色有十種。表色，指的是屈伸等動作，實際上是被形色所包含的，所以沒有俱色，這是什麼意思呢？解釋說：小乘宗認為，形和顯的性別相同，處所相同，聚集在一起，所以說俱色。大乘的意義中，顯色是真實的。當這些顯色積聚在一起的時候，就假說為形色。當說到這些形顯的假和實的色法時，色的意義就周全了，怎麼還會有俱色可說呢？影和闇的區別在於：真諦解釋《俱舍論》說，比如雲遮蔽太陽形成陰影，其他的顏色在陰影中仍然顯現可見，這可以稱為影。須彌山遮蔽太陽形成陰影，其他的顏色在陰影中隱藏不可見，這稱為闇。光和明的區別在於：如《俱舍論》所說，太陽的火焰稱為光，星星、月亮、火、藥物、寶珠、閃電的光稱為明。風吹起的細土稱為塵，雨後太陽出來，從地上升起的氣體稱為霧。長短和高下的區別在於：長短是根據四邊來衡量的，高下是根據處所的中心來衡量的。

【English Translation】 English version: This is explained in the 'Treatise on the Aggregates and Elements of Dharma' (Chudui Fashuo). Why isn't the 'color of images' (yingxiang se) separately discussed in the section on 'color elements' (sechu) in the 'Treatise on the Aggregates and Elements of Dharma'? The explanation from the Three Pitakas (Sanzang) is: In the 'Compendium of Topics' (Jilun), blue color and other colors are originally discussed together with images, so there is no separate discussion of the 'color of images'. In the 'Exposition of the Scriptures' (Xianyang), because the original colors and images are separately established, the 'color of images' is established. Why does this treatise explain thirty-one types of colors but not 'distinct colors' (jiong se)? The explanation is: 'Empty one manifest color' (kong yi xian se, referring to colors that appear in the sky) and 'distinct colors' are the same in terms of their substance, so they are discussed together. In the 'Treatise on the Aggregates and Elements of Dharma', 'empty one manifest color' and 'distinct colors' are different. The reason is that although the substance is the same, they are different in terms of their location, so they must be explained separately. 'Empty one manifest color' refers to the colors that appear in the upper sky; 'distinct colors' refer to the colors that appear in the distant lower regions. If one looks up and sees the blue lapis lazuli shadow of Mount Sumeru (Sumeru Shan), interpreting it as empty space, then 'empty one manifest color' is hypothetically established based on the color of the shadow. Therefore, the 'Treatise on the Aggregates and Elements of Dharma' says: 'Empty one manifest color' refers to the blue and other manifest colors seen above. According to the transmitted explanation from the Three Pitakas, there are originally four categories according to the treatises in the canon, but according to the Mahayana teachings, there are only three categories. The first category is 'manifest but not form' (xian fei xing), referring to the thirteen colors such as blue. The second category is 'form but not manifest' (xing fei xian), referring to the ten colors such as long. The third category is 'neither' (ju fei), referring to non-revealing form (wu biao se, form that cannot be expressed by shape or color). Jinghou proposes to supplement: Now, what is said in the Yoga treatises only explains two categories: manifest but not form, and form but not manifest. It does not explain the 'both' category, which is both form and manifest. Therefore, this treatise says that there are thirteen types of manifest colors and ten types of form colors. Revealing form refers to bending, stretching, and other actions, which are actually included in form colors, so there is no 'both' category. What is the meaning of this? The explanation is: The Hinayana school believes that form and manifest have the same gender, the same location, and are gathered together, so they are called 'both' colors. In the Mahayana meaning, manifest color is real. When these manifest colors accumulate together, they are hypothetically called form colors. When these hypothetical and real colors of form and manifest are discussed, the meaning of color is complete. How can there be a 'both' category to discuss? The difference between 'shadow' (ying) and 'darkness' (an) is: Paramārtha (Zhendi) explains in the 'Abhidharmakośa' (Jushe Lun) that, for example, when clouds block the sun and form a shadow, other colors are still visible in the shadow, which can be called 'shadow'. When Mount Sumeru blocks the sun and forms a shadow, other colors are hidden and invisible in the shadow, which is called 'darkness'. The difference between 'light' (guang) and 'brightness' (ming) is: As the 'Abhidharmakośa' says, the sun's flame is called 'light', while the light of stars, the moon, fire, medicine, jewels, and lightning is called 'brightness'. Fine dust blown by the wind is called 'dust' (chen), and the gas rising from the ground after rain when the sun comes out is called 'mist' (wu). The difference between 'long and short' (changduan) and 'high and low' (gaoxia) is: 'Long and short' are measured according to the four sides, while 'high and low' are measured according to the center of the location.

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。謂中凸名高。中凹名下也。方謂界方。圓謂團圓。形大曰粗。翻此名細。如束物頭齊整名正。翻此名不正。余色易了。不須別釋。其長短等色西方兩說。一云。是假故非眼識境。一云。色處攝故是眼識境。此長短及與名等雖是假有而現量境。問若爾何故理門論云現量不依名種境者。三藏解云。名者名句文身。種者同異句。若依名種與所詮法互相系屬為所緣者。即非現量。若但能緣名句文身所有自類而不緣彼相系屬境。亦有現量。是故五識雖緣長短等假亦是現量。解表色相中。生滅相續者。不同正量部動及日出論師義。由變異因者。即發業心剎那滅故果隨因變。不同正量等先滅後生。故先生處不生。或無間或有間者。景擬補闕云。若善等業一類相續名為無間。善惡互起為有間。基師云。無間者如作一業相續即成。有間者。若中途而息後方更作也。即於此處變異生者。如壇場䠒跪身住威儀善色不移本處也。辨差別中。表色者謂業用為作動轉差別者。業用者思業也。由此思業為作故。諸有形色動轉差別說名錶色。基公牒論文業用為依。釋中言以此言以此為依。未知何正。眼等所行者所遊歷義。境界者所矚取義。所緣者帶行相所著慮義。明好惡等中。偏明顯色。補闕云。以青黃等有其能雜故。成壞等異故。分別好惡。形表二

【現代漢語翻譯】 謂中凸叫做高，中凹叫做下。方是指有界限的方形，圓是指團圓的形狀。形狀大的叫做粗，與此相反的叫做細。如果捆紮東西，頭部齊整的叫做正，與此相反的叫做不正。其餘的顏色容易理解，不需要另外解釋。關於長短等顏色，西方有兩種說法。一種說法是，這些是假有的，所以不是眼識的境界。另一種說法是，屬於色處所攝，所以是眼識的境界。這些長短以及名稱等，雖然是假有的，但是是現量境。問：如果是這樣，為什麼理門論說現量不依賴名、種、境呢？三藏解釋說：名是指名句文身，種是指同異句。如果依賴名、種與所詮釋的法互相聯繫，作為所緣，就不是現量。如果只是能夠緣名句文身的所有自類，而不緣彼相聯繫的境界，也有現量。所以五識雖然緣長短等假有，也是現量。解釋表色相中，生滅相續，不同於正量部（Sammitīya）的動以及日出論師的觀點。由於變異的原因，即發業心的剎那滅，所以果隨著因變。不同於正量等先滅後生，所以先生之處不生。或者無間或者有間，景擬補闕說：如果善等業一類相續，叫做無間；善惡互相生起，叫做有間。基師說：無間是指如果做一種業，相續就完成；有間是指如果中途停止，之後再做。即於此處變異生，如壇場䠒跪，身住威儀，善色不移本處。辨差別中，表色是指業用為作動轉差別。業用是指思業。由於此思業為作，所以諸有形色動轉差別，說名錶色。基公牒論文業用為依，釋中言以此言以此為依，未知何正。眼等所行是指所遊歷的意義，境界是指所矚取的意義，所緣是指帶行相所著慮的意義。明好惡等中，偏明顯色。補闕說：因為青黃等有其能雜，所以成壞等不同，分別好惡。形表二

【English Translation】 That which is convex in the middle is called 'high,' and that which is concave in the middle is called 'low.' 'Square' refers to a bounded square shape, and 'round' refers to a circular shape. A large shape is called 'coarse,' and the opposite is called 'fine.' If things are bundled together and the heads are aligned, it is called 'straight,' and the opposite is called 'not straight.' The remaining colors are easy to understand and do not need further explanation. Regarding colors like length and shortness, there are two views in the Western tradition. One view is that these are unreal, so they are not the objects of eye consciousness. The other view is that they are included in the 'color sphere' (rūpa-dhātu), so they are objects of eye consciousness. These lengths, shortnesses, and names, although unreal, are objects of direct perception (pratyakṣa). Question: If that is the case, why does the Hetu-vidyā-nyāya-dvāra-tarka-śāstra (理門論) say that direct perception does not rely on name (nāma), genus (jāti), or object (viṣaya)? The Tripiṭaka master explains: 'Name' refers to name-sentences and body of letters; 'genus' refers to sentences of similarity and difference. If one relies on name and genus, and the explained dharma is mutually connected as the object of cognition, then it is not direct perception. If one can only cognize the self-nature of name-sentences and body of letters, without cognizing the connected object, then there is also direct perception. Therefore, although the five consciousnesses cognize unreal things like length and shortness, it is still direct perception. In explaining the characteristic of 'manifestation-color' (vijñapti-rūpa), 'arising and ceasing in succession' is different from the views of the Sammitīya (正量部) and the sunrise theorists. Due to the cause of change, that is, the moment of the karma-generating mind ceasing, the result changes according to the cause. This is different from the Sammitīya and others, where cessation precedes arising, so what arises first does not arise. 'Either without interval or with interval,' Jingni Buque (景擬補闕) says: 'If wholesome karmas and others arise in succession of the same kind, it is called 'without interval'; if wholesome and unwholesome arise mutually, it is called 'with interval'.' Master Ji (基師) says: 'Without interval' means that if one performs one karma, it is completed in succession; 'with interval' means that if one stops midway and then performs it again. 'That is, change arises in this place,' such as kneeling in a mandala (壇場), the body remains in dignified posture, and the wholesome color does not move from its original place. In distinguishing differences, 'manifestation-color' refers to the karma-function (karma-kriyā) as the difference of acting and moving. 'Karma-function' refers to thought-karma (cetanā-karma). Because of this thought-karma as action, the difference of acting and moving of all forms is called 'manifestation-color.' Master Ji's official document takes 'karma-function' as the basis, and the explanation says 'taking this word as the basis,' it is not known which is correct. 'What the eye and others traverse' refers to the meaning of traveling through. 'Object' refers to the meaning of what is gazed upon and taken. 'Object of cognition' refers to the meaning of what is considered with attachment and deliberation, carrying the aspect of action. In clarifying good and evil, manifestation-color is particularly evident. Buque (補闕) says: 'Because blue, yellow, and others have the ability to mix, the formation and destruction are different, so good and evil are distinguished. Form and manifestation two'

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色無如此事。故略不論。基師云。舉本實色末假可知。似色顯現者。補闕云。因現顯色猶如幻化。故名似色。基師云。依他之色似所執實色而顯現故。對法言。似色了別。或眼意所取似本識所變色。故言似色。次明助伴。今依此論六位心所有五十三。于顯揚等五十一上加邪欲邪勝解故。五識於此五十三中俱與三十六法相應。遍行五。別境五。善有十一。唯識復說亦與輕安俱故。煩惱有三。謂貪瞋癡。隨煩惱有十二。謂無慚．無愧．惛沈．掉舉．不信．懈怠．放逸．失念．心亂．不正知．邪欲．邪勝解。此說因位。若無漏位與二十一俱。遍行別境並善十一。言同一所緣不同一行相者。此有三解。一云。眼識及心所同類賴耶所變相分本質塵起。名同一所緣。心及心所各各別變影像不同。名不同一行相。行相義者。行謂見分。相即相分。行之相故名為行相。是依主釋。不應難言第八無本如何說云同一所緣。用他第八所變諸相為本質故。一云。唯約影像分為二句。各變似一名同所緣。而實非一說不同言。問正智緣如境體是一。如何名似。解云。此約余心。若約正智境一故名同。一云。王數同緣一青故名同一所緣。而領納了別等行解各別故名不同一行相。各從自種生者。此據實心所。非彼假者亦別種生。次明作業有六。一了自境

【現代漢語翻譯】 現代漢語譯本 色（rupa，物質）沒有這樣的情況，所以略過不談。窺基法師說：『舉出真實的色，虛假的色末就可以知道了。』類似色顯現的，補闕法師說：『因為顯現的色就像幻化一樣，所以名為類似色。』窺基法師說：『依他起的色，類似所執著的真實色而顯現，所以是對法論所說的類似色。』或者說是眼識和意識所取的，類似本識所變的色，所以說是類似色。接下來闡明助伴。現在依照此論，六位心所共有五十三種。在《顯揚聖教論》等所說的五十一種心所上，加上邪欲和邪勝解。五識在這五十三種心所中，都與三十六種法相應：遍行五種，別境五種，善十一。唯識宗又說，五識也與輕安相應。煩惱有三種，即貪、嗔、癡。隨煩惱有十二種，即無慚、無愧、惛沉、掉舉、不信、懈怠、放逸、失念、心亂、不正知、邪欲、邪勝解。這裡說的是因位的狀況。如果是在無漏位，則與二十一種法相應：遍行、別境，以及善十一。說到『同一所緣，不同一行相』，這裡有三種解釋。第一種解釋是：眼識以及心所，都從同類的阿賴耶識所變的相分本質塵而生起，名為『同一所緣』。心和心所各自變現的影像不同，名為『不同一行相』。『行相』的意義是：『行』指見分，『相』指相分，行的相貌，所以名為『行相』，這是依主釋。不應該質疑說第八識沒有本質，如何說是『同一所緣』。因為是用其他第八識所變的諸相作為本質。第二種解釋是：只就影像分來說這兩句話。各自變現類似的東西，名為『同一所緣』，但實際上並非同一個，所以說『不同一行相』。問：正智所緣的如境體是一樣的，為什麼說是『類似』？解答說：這是就其他心來說的。如果是就正智來說，境是一樣的，所以名為『同』。第三種解釋是：王（心王）和數（心所）共同緣於一個青色，所以名為『同一所緣』。但是領納、了別等行解各自不同，所以名為『不同一行相』。『各從自種生』，這是根據真實的心所來說的，不是指那些虛假的，也是從不同的種子所生。接下來闡明作業，共有六種。第一種是了知自己的境界。

【English Translation】 English version Regarding rupa (form, matter), there is no such case, so it is omitted. Master Kui Ji said, 'By pointing out the real rupa, the unreal rupa-matra can be known.' Regarding the appearance of similar rupa, Master Buque said, 'Because the appearing rupa is like an illusion, it is called similar rupa.' Master Kui Ji said, 'The dependent-arising rupa appears similar to the real rupa that is clung to, hence it is called similar rupa in the Abhidharma.' Or it is what is taken by the eye consciousness and mind consciousness, similar to the rupa transformed by the fundamental consciousness, hence it is called similar rupa. Next, the assistants are explained. Now, according to this treatise, there are fifty-three mental factors in the six categories. To the fifty-one mental factors mentioned in treatises like the Yogācārabhūmi-śāstra, Saṃdhinirmocana-sūtra etc., are added mithyādhimukti (wrong desire) and mithyādhimokṣa (wrong conviction). The five consciousnesses, among these fifty-three mental factors, are all associated with thirty-six dharmas: five omnipresent, five object-specific, and eleven wholesome. The Consciousness-only school also says that the five consciousnesses are also associated with prasrabdhi (ease). There are three afflictions, namely rāga (greed), dveṣa (hatred), and moha (delusion). There are twelve secondary afflictions, namely āhrīkya (shamelessness), anapatrāpya (lack of consideration), styāna (lethargy), auddhatya (restlessness), āśraddhya (lack of faith), kausīdya (laziness), pramāda (negligence), muṣitasmṛtitā (forgetfulness), vikṣepa (distraction), asaṃprajanya (non-alertness), mithyādhimukti (wrong desire), and mithyādhimokṣa (wrong conviction). This describes the state of the cause. If it is in the state of no outflow, it is associated with twenty-one dharmas: omnipresent, object-specific, and the eleven wholesome. Regarding 'same object, different modes of operation', there are three explanations. The first explanation is: the eye consciousness and mental factors arise from the same kind of ālayavijñāna (storehouse consciousness) transformed image-portion essence dust, called 'same object'. The images transformed by the mind and mental factors are different, called 'different modes of operation'. The meaning of 'mode of operation' is: 'operation' refers to the seeing-portion, 'mode' refers to the image-portion, the appearance of the operation, hence it is called 'mode of operation', this is a possessive compound. It should not be questioned how the eighth consciousness, which has no essence, can be said to have the 'same object'. Because it uses the various images transformed by other eighth consciousnesses as the essence. The second explanation is: these two sentences are only about the image-portion. Each transforms something similar, called 'same object', but in reality, they are not the same, so it is said 'different modes of operation'. Question: The tathatā (suchness) of the object of correct wisdom is the same, why is it called 'similar'? The answer is: this is in relation to other minds. If it is in relation to correct wisdom, the object is the same, so it is called 'same'. The third explanation is: the king (mind-king) and the numbers (mental factors) commonly cognize a blue color, so it is called 'same object'. But the reception, discernment, and other modes of operation are different, so it is called 'different modes of operation'. 'Each arises from its own seed', this is according to the real mental factors, not referring to those that are unreal, which also arise from different seeds. Next, the functions are explained, there are six in total. The first is to know one's own object.

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。約因位說故。二了自相。處自相故。三了現在。唯因非果。四剎那非相續。不據等流。五隨意識轉。此即總舉。下二別解。一自不善惡由意引。二自不能為轉。但能為隨轉。六取愛非愛果者。不同大眾部等五唯無記故。下明四識。大義準眼。隨難鈔釋。因俱聲者。西方兩解。一云。二大發一聲。然隨強者判內外也。一云。二大各別發聲。理實有二。二皆說俱。然有增微。故隨增者說一聲為俱。問化人語是何大造。答有兩解。一云。雖是不執受大種聲而是內聲。一云。依下抉擇。化人有似心故。無妨亦說似因執受大種聲。今此論及對法所列聲中皆無響聲。唯顯揚說。彼云或依託崖谷所發響聲。此中據法師云。因受等三是有體聲。余並假有。是差別故。香中。平等者此有二解。一云。依四諦論解。正量部香有三種。香臭平等。平等者無臭香也。一云。長養根大名為好香。損害名惡。無前二用名平等香。范師云。香中三假余實。以論五十四名可意等。三是分位差別故。味中。若舍處所者。中容之味。能生舍受名舍處所。于中苦等六實。可意等假。觸異名中。硬濕動暖地水風火。如次配之。此中若依薩婆多有十一觸。皆是實法。並觸入攝。若依成實論有三十五種觸。攬四塵成四大。四大是緣成假法入所攝。今依此論二十六數

【現代漢語翻譯】 現代漢語譯本 因為約略地按照位置來說明的緣故。 第二，瞭解自相（svalakṣaṇa）。因為處在各自的自相中。 第三，瞭解現在（vartamāna）。只有因，而不是果。 第四，剎那（kṣaṇa）不是相續的，不依據等流（niṣyanda）。 第五，跟隨意識（manas）運轉。這即是總的概括。下面兩種是分別的解釋：一，自身的不善和惡由意（manas）引導；二，自身不能主動運轉，只能跟隨運轉。 第六，取得可愛和不可愛果報的人，不同於大眾部（Mahāsāṃghika）等，因為他們五種都是無記（avyākṛta）的緣故。 下面說明四識（vijñāna）。大的意義可以參照眼識（cakṣurvijñāna）。隨難鈔的解釋：因俱聲，西方有兩種解釋：一種說法是，兩個大種（mahābhūta）發出一個聲音，然後根據哪個更強來判斷是內還是外。另一種說法是，兩個大種各自發出不同的聲音，實際上是有兩個聲音，但都說是同時發出。然而有增強和減弱，所以根據增強的那個來說一個聲音是同時的。 問：化人（nirmita）說的話是什麼大種（mahābhūta）造的？答：有兩種解釋。一種說法是，雖然不是執受的大種的聲音，但卻是內聲。另一種說法是，依據下面的抉擇，化人有類似心（citta）的緣故，不妨也說是類似因執受的大種的聲音。現在這部論以及《對法》（Abhidharma）所列的聲音中都沒有響聲，只有《顯揚》（Śrāvastu）中說，『或者依託山崖山谷所發出的響聲』。這裡根據法師的說法，因、受等三種是有實體的聲音，其餘都是假有的，這是差別。 香中，平等，這裡有兩種解釋：一種說法是，依據《四諦論》的解釋，正量部（Saṃmitīya）的香有三種：香、臭、平等。平等就是沒有臭香。 另一種說法是，長養根大名為好香，損害名為惡香，沒有前兩種作用名為平等香。范師說，香中三種是假，其餘是實。因為論中五十四名可意等，三種是分位的差別緣故。 味中，如果捨棄處所，就是中容之味。能生舍受（upekṣā-vedanā）名為舍處所。其中苦等六種是實，可意等是假。 觸異名中，硬、濕、動、暖分別對應地、水、風、火。這裡如果依據薩婆多（Sarvāstivāda），有十一種觸，都是實法，並且被觸入（sparśa-āyatana）所攝。如果依據《成實論》，有三十五種觸，總括四塵（rūpa）成為四大（mahābhūta），四大是緣起而成的假法，被入（āyatana）所攝。現在依據這部論，有二十六種。

【English Translation】 English version Because it is roughly explained according to the position. Second, understanding the svalakṣaṇa (self-characteristic). Because it is in its own self-characteristic. Third, understanding the vartamāna (present). Only the cause, not the result. Fourth, the kṣaṇa (moment) is not continuous, not based on niṣyanda (equal flow). Fifth, it revolves following the manas (mind). This is the general summary. The following two are separate explanations: 1. One's own unwholesome and evil are led by the manas; 2. One cannot actively revolve, but can only revolve following. Sixth, those who obtain lovable and unlovable results are different from the Mahāsāṃghika (Great Assembly Sect) and others, because all five of them are avyākṛta (unspecified). Below explains the four vijñāna (consciousnesses). The general meaning can be referred to the cakṣurvijñāna (eye consciousness). The explanation of the commentary: 'The sound of the cause is simultaneous.' There are two Western interpretations: One says that the two mahābhūta (great elements) emit one sound, and then it is judged whether it is internal or external according to which is stronger. The other says that the two mahābhūta each emit different sounds. In reality, there are two sounds, but both are said to be emitted simultaneously. However, there are increases and decreases, so according to the one that increases, it is said that one sound is simultaneous. Question: What mahābhūta (great element) is the speech of the nirmita (transformation body) made of? Answer: There are two explanations. One says that although it is not the sound of the mahābhūta that is grasped, it is an internal sound. The other says that according to the determination below, the nirmita has something similar to citta (mind), so it may as well be said that it is a sound similar to the mahābhūta that is grasped by the cause. Now, among the sounds listed in this treatise and the Abhidharma, there is no echo, only the Śrāvastu says, 'Or the echo emitted by relying on cliffs and valleys.' According to the Dharma master here, the three, such as cause and sensation, are real sounds, and the rest are all provisionally existent. This is the difference. In the case of smell, equality, there are two explanations here: One says that according to the explanation of the Four Truths Treatise, the Saṃmitīya (Popular Sect) has three kinds of smells: fragrant, foul, and equal. Equal means there is no foul smell. The other says that nourishing the roots and elements is called a good smell, harming is called a bad smell, and having no effect of the former two is called an equal smell. Master Fan said that three kinds of smells are provisional, and the rest are real. Because the treatise has fifty-four names such as pleasant, the three are differences in position. In the case of taste, if the place is abandoned, it is the taste of neutrality. Being able to produce upekṣā-vedanā (equanimity) is called abandoning the place. Among them, the six, such as suffering, are real, and the pleasant ones are provisional. Among the different names of touch, hard, wet, moving, and warm correspond to earth, water, wind, and fire, respectively. Here, if according to the Sarvāstivāda (All Exists Sect), there are eleven kinds of touch, all of which are real dharmas and are included in the sparśa-āyatana (touch sense base). If according to the Satyasiddhi Śāstra, there are thirty-five kinds of touch, which encompass the four dusts to form the four great elements. The four great elements are provisional dharmas arising from conditions and are included in the āyatana (sense base). Now, according to this treatise, there are twenty-six kinds.

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等。雖有假實並觸入攝。依論五十四云。四大實有所餘唯假顯揚中二十六觸外。復言或緣光澤或不光澤。或緣堅實或不堅實。或緣執縛或緣增聚。或緣乖違或緣和順。若俱生若和合若變異者。補闕述三藏解。更無別法。總於二十六觸中隨義別說。自下約根境作意分別。問眼由明見色。有見暗色。識依眼根生。有識不依根。答準相續解脫經云。由定力故有光明相。由此光明故見暗中。然即天眼尚假光明。況亦肉眼不假光明。若蝙蝠等者眼匡有光明。故闇中能見色也。能生作意者。西方三釋。一解。設無本識相應作意。五識不生。二解。無意識俱作意五識不生。三解。無五識俱作意五識不生。依下第六十卷云。由俱有能生作意為依止故所生識轉。補闕云。此據意識作意之數於前欲作見色之意眼識方生。不爾不生。不取眼識同時作意。以與眼識恒相應故。此亦從多說。須作意。有人在室正眠。賊在邊而立。忽爾睡覺即此見賊。又有人從生不識白象。忽爾路逢等。何必須作意眼識方生耶。次約率爾等心分別。心生次第諸部不同。若依成實明。識想受想四心。前三無記。第四通三性。又初通六識。后三在意。若正量部明瞭論亦立四心。一初至識。二隨行識。三決行識。四大六識。若上座部立九心論。一有分識。二引發。三觀見。

【現代漢語翻譯】 現代漢語譯本：等等。雖然有假和實兩種情況，都包含在觸入（Sparśa-āyatana，觸覺之入）之中。根據《瑜伽師地論》第五十四卷所說，四大（Mahābhūta，地、水、火、風）是真實的，其餘的只是假象的顯現。在二十六種觸之外，又說或者緣于光澤，或者不緣于光澤；或者緣于堅實，或者不緣于堅實；或者緣于執縛，或者緣于增聚；或者緣于乖違，或者緣于和順；或者俱生，或者和合，或者變異。補闕述三藏解釋說，沒有其他的法，總是在二十六種觸中根據意義分別解說。下面從根、境、作意（Manasikara，注意）的角度分別說明。問：眼睛依靠光明才能看見顏色，那麼能看見黑暗中的顏色嗎？意識依靠眼根而生，那麼有不依靠眼根的意識嗎？答：根據《相續解脫經》所說，由於禪定的力量，會有光明之相，由於這種光明，所以能看見黑暗中的東西。即使是天眼，尚且需要依靠光明，更何況肉眼不需要光明呢？至於蝙蝠等動物，它們的眼眶有光明，所以在黑暗中也能看見顏色。關於能生起作意，西方有三種解釋：第一種解釋是，如果沒有與本識相應的作意，五識（眼識、耳識、鼻識、舌識、身識）就不會生起。第二種解釋是，如果沒有與意識俱生的作意，五識就不會生起。第三種解釋是，如果沒有與五識俱生的作意，五識就不會生起。依據《瑜伽師地論》第六十卷所說，由於俱有的能生作意作為依靠，所生起的識才能運轉。補闕說，這是根據意識的作意數量來說的，在想要看見顏色的意念產生之前，眼識才會生起，否則就不會生起。這裡不取與眼識同時生起的作意，因為它與眼識恒常相應。這也是從多數情況來說的，需要作意。如果有人在房間里正在睡覺，盜賊站在旁邊，忽然醒來就看見了盜賊。又有人從小就不認識白象，忽然在路上遇到等等。為什麼必須要有作意，眼識才能生起呢？接下來從率爾心（Kṣaṇika-citta，剎那心）等心分別。心的生起次第各個部派不同。如果依據《成實論》所說，識、想、受、想這四種心，前三種是無記（Avyākṛta，非善非惡），第四種通於三種性質（善、惡、無記）。而且，第一個通於六識（眼識、耳識、鼻識、舌識、身識、意識），后三種在於意識。如果正量部（Saṃmitīya）的《明瞭論》也立四種心：第一是初至識，第二是隨行識，第三是決行識，第四是大六識。如果上座部（Theravāda）立《九心論》：第一是有分識（Bhavaṅga-citta），第二是引發，第三是觀見。

【English Translation】 English version: Et cetera. Although there are both false and real aspects, they are all included within Sparśa-āyatana (sense-sphere of touch). According to the Yogācārabhūmi-śāstra, volume 54, the four Mahābhūta (great elements: earth, water, fire, and wind) are real, while the rest are merely manifestations of the unreal. Besides the twenty-six types of touch, it is further stated that they may arise from luminosity or non-luminosity, from solidity or non-solidity, from attachment or accumulation, from discord or harmony, whether co-arising, combined, or transformed. The commentary by Buque Shuzang explains that there are no separate dharmas; they are all explained separately within the twenty-six types of touch according to their meanings. Below, they are distinguished from the perspectives of the sense organs, objects, and Manasikara (attention). Question: The eye sees colors by means of light. Can it see colors in darkness? Consciousness arises dependent on the eye-organ. Is there consciousness that does not depend on the eye-organ? Answer: According to the Saṃtanavimokṣa-sūtra, due to the power of Samadhi (concentration), there is an appearance of light. Because of this light, one can see in darkness. Even the divine eye relies on light; how much more so does the physical eye not rely on light? As for bats and similar creatures, their eye sockets have light, so they can see colors in darkness. Regarding the arising of Manasikara (attention), there are three Western interpretations: The first interpretation is that without Manasikara corresponding to the Ālaya-vijñāna (store consciousness), the five Vijñānas (consciousness: eye, ear, nose, tongue, body) do not arise. The second interpretation is that without Manasikara arising together with the Mano-vijñāna (mind consciousness), the five Vijñānas do not arise. The third interpretation is that without Manasikara arising together with the five Vijñānas, the five Vijñānas do not arise. According to volume 60 of the Yogācārabhūmi-śāstra, the arising of consciousness depends on the co-existent, productive Manasikara. Buque says that this is based on the number of Manasikara of the Mano-vijñāna. Before the intention to see a color arises, the eye-consciousness arises; otherwise, it does not arise. This does not refer to the Manasikara that arises simultaneously with the eye-consciousness, because it is constantly associated with the eye-consciousness. This is also speaking from the majority of cases, requiring Manasikara. If someone is sleeping in a room and a thief is standing nearby, suddenly waking up, they immediately see the thief. Or someone who has never seen a white elephant since birth suddenly encounters one on the road, and so on. Why must there be Manasikara for eye-consciousness to arise? Next, they are distinguished from the perspective of Kṣaṇika-citta (momentary mind) and other minds. The order of arising of the mind differs among various schools. According to the Tattvasiddhi-śāstra, the four minds of Vijñāna (consciousness), Saṃjñā (perception), Vedanā (feeling), and Saṃjñā (perception), the first three are Avyākṛta (undetermined), and the fourth is common to the three natures (wholesome, unwholesome, and undetermined). Moreover, the first is common to the six Vijñānas (eye, ear, nose, tongue, body, and mind consciousness), and the latter three are in the mind consciousness. According to the Saṃmitīya school's Mingliao-lun, four minds are also established: first, the initial arriving consciousness; second, the accompanying consciousness; third, the determining consciousness; and fourth, the great six consciousnesses. According to the Theravāda school, the Navacitta-vāda (theory of nine minds) is established: first, the Bhavaṅga-citta (life-continuum consciousness); second, the initiating; third, the observing.

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四尋求。五貫徹。六安立。七勢用。八變緣。九還是有分識。今依此論約六識明五心次第生。七八常起。不論次第也。或善或染相續而轉者。西方兩解。一云。眼識唯一剎那。一云。亦得相續。如唯識論。廣解五心指如別章。下喻辨如文。

意地第二

六七八識同依意根。略去識身相應三語。故但言意。又實義門雖有八識。然隨機門但有六識。六七八識同第六攝。就所依名故但言意。所依非色或離於身。猶如心受。故不言身相應。準前故略不說。又六七八雖皆同有心意識義。心法意處識蘊攝故。然意義等故但言意。皆是思量意根攝故。第八持種心義偏強。第六普遍了別境界識義偏強。是故不說心地識地。身及相應略故不說。地義如前。文中初結前問后。后對問解釋。釋中復二。初以五門分別地體。后第三卷中復以十門解釋地義。初文復二。先標列后別釋。文云心意識者。解有二門。一依抉擇分中分別。八識通名心意識。二依此中論文別有所屬。據何道理如此屬當。心者有集起之義。第八義強。集諸法種起諸法故。思量名意。末那中勝。恒審思量勝餘識故。識者現前了別。六識粗顯了別義障故六名識。此中景擬真諦師引決定藏論九識品立九識義。然彼決定藏即此論第二分曾無九識品。備師又云。昔傳引無相

【現代漢語翻譯】 現代漢語譯本：四、尋求（尋求真理）。五、貫徹（貫徹修行）。六、安立（安立正見）。七、勢用（發揮力量）。八、變緣（轉變因緣）。九、還是有分識（仍然具有分別意識）。現在依據這部論典，根據六識來闡明五心次第生起。第七識和第八識恒常生起，不討論次第。或者善或者染污，相續不斷地運轉。西方有兩種解釋：一種認為，眼識只有一個剎那；另一種認為，眼識也可以相續不斷。如同《唯識論》中廣泛解釋五心，可以參考其他章節。下面的比喻辨析如同文中所述。

意地第二

第六識、第七識和第八識都依于意根。省略了『識身』和『相應』這三個詞語，所以只說『意』。而且，從真實義的角度來說，雖然有八識，但是從隨順根機的角度來說，只有六識。第六識、第七識和第八識都屬於第六識所攝。因為依于意根而得名，所以只說『意』。所依的不是色法，或者離開了身體，就像心和感受一樣，所以不說『身相應』。參照前面的內容，所以省略不說。而且，第六識、第七識和第八識雖然都具有心、意識的含義，因為心法、意處、識蘊都攝屬於它們。但是，『意』的含義等等，所以只說『意』。都是思量意根所攝。第八識持有種子，心的含義特別強。第六識普遍了別境界，識的含義特別強。所以不說心地和識地。『身』和『相應』因為省略所以不說。『地』的含義如同前面所說。文中首先總結前面的內容，然後提出後面的問題。後面針對問題進行解釋。解釋中又分為兩部分：首先用五門來分別地的體性；然後在第三卷中又用十門來解釋地的含義。最初的文中又分為兩部分：先標列，後分別解釋。文中說『心意識』，有兩種解釋：一種依據《抉擇分》中的分別，八識都通稱為心意識；另一種依據此論中的論文，各有不同的歸屬。根據什麼道理這樣歸屬呢？『心』具有集起的含義，第八識的含義最強，因為能集聚諸法種子，生起諸法。『思量』名為『意』，末那識（Manas）中最突出，因為恒常審思量勝過其他識。『識』是現前了別，六識粗顯，了別的含義明顯，所以第六識名為識。這裡景擬真諦（Paramārtha）法師引用《決定藏論》九識品來建立九識的含義。然而，那部《決定藏》就是此論的第二分，根本沒有九識品。備師又說，過去傳說引用無相（alakṣaṇa）...

【English Translation】 English version: Four, Seeking (seeking the truth). Five, Thoroughly implementing (thoroughly implementing practice). Six, Establishing (establishing right view). Seven, Potential function (exerting power). Eight, Transforming conditions (transforming causes and conditions). Nine, Still having the consciousness of division (still possessing discriminating consciousness). Now, according to this treatise, based on the six consciousnesses, the sequential arising of the five minds is explained. The seventh and eighth consciousnesses constantly arise, and the sequence is not discussed. Whether good or defiled, they continuously revolve. There are two interpretations in the West: one believes that eye-consciousness exists for only one kṣaṇa (moment); the other believes that eye-consciousness can also be continuous. As explained extensively in the Yogācārabhūmi-śāstra regarding the five minds, refer to other chapters. The following analogies and distinctions are as described in the text.

Second, the Ground of Mind (意地)

The sixth, seventh, and eighth consciousnesses all rely on the mind-root (意根, manas). The terms 'consciousness-body' (識身, vijñāna-kāya) and 'corresponding' (相應, samprayukta) are omitted, so only 'mind' (意, manas) is mentioned. Moreover, from the perspective of true meaning, although there are eight consciousnesses, from the perspective of adapting to capacities, there are only six consciousnesses. The sixth, seventh, and eighth consciousnesses are all included within the sixth consciousness. Because it is named based on what it relies on, only 'mind' is mentioned. What it relies on is not form, or it is separate from the body, like feeling and sensation, so 'body-corresponding' is not mentioned. Referring to the previous content, it is omitted. Moreover, although the sixth, seventh, and eighth consciousnesses all have the meaning of mind, consciousness, and awareness, because mind-dhātu (心法, citta-dhātu), manas-āyatana (意處), and vijñāna-skandha (識蘊) are all included within them. However, the meaning of 'mind' etc., so only 'mind' is mentioned. All are included within the thinking mind-root. The eighth consciousness holding seeds, the meaning of 'mind' is particularly strong. The sixth consciousness universally distinguishes realms, the meaning of 'consciousness' is particularly strong. Therefore, the ground of mind and the ground of consciousness are not mentioned. 'Body' and 'corresponding' are not mentioned because they are omitted. The meaning of 'ground' is as mentioned before. In the text, first, the previous content is summarized, and then the following question is raised. Later, the question is explained. The explanation is further divided into two parts: first, the nature of the ground is distinguished using five gates; then, in the third fascicle, the meaning of the ground is explained using ten gates. The initial text is further divided into two parts: first, there is a general listing, and then there are separate explanations. The text says 'mind, consciousness, awareness' (心意識, citta-manas-vijñāna). There are two explanations: one is based on the distinctions in the Viniścaya-saṃgrahaṇī, where all eight consciousnesses are generally called mind, consciousness, and awareness; the other is based on the text in this treatise, where each has different attributions. According to what principle is this attribution made? 'Mind' has the meaning of accumulating and arising, and the meaning of the eighth consciousness is the strongest, because it can accumulate the seeds of all dharmas and give rise to all dharmas. 'Thinking' is called 'mind' (意, manas), which is most prominent in the Manas-consciousness (末那識), because constant and deliberate thinking surpasses other consciousnesses. 'Consciousness' (識, vijñāna) is present awareness, the six consciousnesses are coarse and manifest, and the meaning of awareness is clear, so the sixth consciousness is called consciousness. Here, Master Paramārtha (真諦) cites the Ninth Consciousness chapter of the Saṃdhinirmocana Sūtra to establish the meaning of the nine consciousnesses. However, that Saṃdhinirmocana Sūtra is the second part of this treatise, and there is no Ninth Consciousness chapter at all. Master Bei also said that in the past, it was transmitted that the non-characteristic (無相, alakṣaṇa)...

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論阿摩羅識證有九識。彼無相論即是顯揚論無性品。然彼品文無阿摩羅名。今依楞伽經等有九識義。第九名阿摩羅。此云無垢。基師云。依無相論同性經中。彼取真如為第九識。真一俗八二合說故。今取凈位第八識本以為第九。染凈本識各別說故。如來功德莊嚴經云。如來無垢識是凈無漏界。解脫一切障。圓鏡智相應。此中既言無垢識與圓鏡智俱。第九複名阿末羅識。故知第八識染凈別說以為九也。地婆訶羅云。西方一解第六識別義名為阿摩羅。斷惑證滅有勝用故。新羅曉法師云。自性清凈心名為阿摩羅。與第八賴耶識體同義別。今存此釋。善順彼經。所隨依止性所隨依附依止性者。此有多釋。三藏有兩解。一解。因相賴耶是種所隨。果相賴耶是依止性。又自相賴耶是名所隨。種子賴耶依附自相故名依附。果相賴耶熏名依止性。又解。本識相分名為所隨。見分名依止性。亦言所隨即因見分。依附等言說自體分。景師解云。心謂一切種子所隨依止性者。即是集起種子義。又是所隨依附性者。即是持種集起諸法二義。集起故得名心。基作三解。一解。初句顯第八現識與有漏種為所依止故名所隨。隨成有漏等故。后句顯與無漏種子為所依附所隨依止性。雖復依止義同。無漏不等故名依附。又解。初句顯有漏種隨逐本識成有漏

【現代漢語翻譯】 現代漢語譯本 關於阿摩羅識的論證，認為存在九識。其中無相論即是《顯揚論》的無性品。然而該品文中沒有阿摩羅這個名稱。現在依據《楞伽經》等經典，闡述九識的含義。第九識名為阿摩羅（Amala），意為『無垢』。窺基法師說，依據無相論和同性經，他們取真如作為第九識，因為真如與俗諦的八識合起來說。現在我們取清凈狀態下的第八識的本體作為第九識，因為染污的本識和清凈的本識是分別闡述的。如來功德莊嚴經說：『如來的無垢識是清凈無漏的境界，解脫一切障礙，與圓鏡智相應。』這裡既然說無垢識與圓鏡智同時存在，第九識又名阿末羅識（Amala-vijñāna），所以可知第八識的染污和清凈狀態分別闡述，就成爲了九識。地婆訶羅（Divākara）說，在西方的一種解釋中，第六識的別義被稱為阿摩羅，因為它在斷除迷惑、證得寂滅方面有殊勝的作用。新羅的曉法師說，自性清凈心名為阿摩羅，與第八阿賴耶識（Ālaya-vijñāna）本體相同，只是意義不同。現在保留這種解釋，很好地順應了經文的含義。 『所隨依止性』和『所隨依附依止性』，對此有多種解釋。玄奘三藏有兩種解釋。一種解釋是，作為因的阿賴耶識是『種所隨』，作為果的阿賴耶識是『依止性』。又，自相阿賴耶識是『名所隨』，種子阿賴耶識依附於自相，所以名為『依附』。作為果的阿賴耶識被熏習，名為『依止性』。另一種解釋是，本識的相分名為『所隨』，見分名為『依止性』。也可以說『所隨』即因見分，『依附』等詞語說的是自體分。景師解釋說，『心』是指一切種子所隨的依止性，也就是集起種子的含義。『又是所隨依附性』，即是持種集起諸法的兩種含義。因為集起，所以得名『心』。窺基法師作了三種解釋。一種解釋是，第一句顯示第八現識與有漏種子作為所依止，所以名為『所隨』，因為它隨順成就了有漏等法。后一句顯示與無漏種子作為所依附的所隨依止性。雖然依止的含義相同，但無漏種子並不相同，所以名為『依附』。另一種解釋是，第一句顯示有漏種子隨逐本識成就了有漏。

【English Translation】 English version Regarding the argument for Amala-vijñāna (stainless consciousness), it is held that there are nine consciousnesses. The theory of non-characteristics (niḥsvabhāva) is found in the 'Non-Self Nature' chapter of the Śūnyatā-sampatti. However, that chapter does not mention the name Amala. Now, based on the Laṅkāvatāra Sūtra and other scriptures, the meaning of the nine consciousnesses is explained. The ninth consciousness is called Amala (無垢), which means 'stainless'. Master Kuiji (窺基) says that according to the theory of non-characteristics and the Sameness Sutra, they take tathatā (真如, suchness) as the ninth consciousness because tathatā and the eight mundane consciousnesses are combined and discussed. Now, we take the essence of the eighth consciousness in its pure state as the ninth consciousness because the defiled fundamental consciousness and the pure fundamental consciousness are discussed separately. The Tathāgata Guṇa Vyūha Sūtra says: 'The Tathāgata's stainless consciousness is a pure, unconditioned realm, free from all obstacles, and corresponds to the Great Perfect Mirror Wisdom (Ādarśa-jñāna, 圓鏡智).' Since it is said here that the stainless consciousness and the Great Perfect Mirror Wisdom exist simultaneously, and the ninth consciousness is also called Amala-vijñāna (阿末羅識), it can be known that the defiled and pure states of the eighth consciousness are discussed separately, thus becoming the nine consciousnesses. Divākara (地婆訶羅) says that in one Western interpretation, the distinct meaning of the sixth consciousness is called Amala because it has a superior function in cutting off delusion and attaining extinction. The Śīla Master Xiao (曉法師) of Silla (新羅) says that the self-nature pure mind is called Amala, which has the same essence as the eighth Ālaya-vijñāna (阿賴耶識, storehouse consciousness), but with a different meaning. Now, we retain this interpretation, which well accords with the meaning of the scriptures. Regarding 'that which is accompanied by the dependent nature' (所隨依止性) and 'that which is attached to the dependent nature' (所隨依附依止性), there are various interpretations. The Tripiṭaka Master Xuanzang (玄奘) has two interpretations. One interpretation is that the Ālaya-vijñāna as the cause is 'that which is accompanied by the seeds', and the Ālaya-vijñāna as the effect is the 'dependent nature'. Also, the self-aspect of the Ālaya-vijñāna is 'that which is accompanied by the name', and the seed Ālaya-vijñāna is attached to the self-aspect, so it is called 'attached'. The Ālaya-vijñāna as the effect is perfumed, so it is called the 'dependent nature'. Another interpretation is that the characteristic aspect of the fundamental consciousness is called 'that which is accompanied', and the seeing aspect is called the 'dependent nature'. It can also be said that 'that which is accompanied' is the causal seeing aspect, and the words 'attached' and so on refer to the self-aspect. Master Jing (景師) explains that 'mind' refers to the dependent nature that is accompanied by all seeds, which is the meaning of accumulating and arising seeds. 'And it is that which is attached to the dependent nature', which is the two meanings of holding seeds and accumulating and arising all dharmas. Because of accumulation and arising, it is called 'mind'. Master Kuiji (窺基) gives three interpretations. One interpretation is that the first sentence shows that the eighth manifest consciousness and the contaminated seeds are the basis of dependence, so it is called 'that which is accompanied', because it follows and accomplishes the contaminated dharmas and so on. The second sentence shows that the unconditioned seeds are the dependent nature that is attached to and accompanied by. Although the meaning of dependence is the same, the unconditioned seeds are not the same, so it is called 'attached'. Another interpretation is that the first sentence shows that the contaminated seeds follow the fundamental consciousness and accomplish the contaminated.

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無記。用依體義。后句顯此種子雖依本識生善染等功能仍異非唯全一。故名依附。用各別義。又解。初句謂種子依于現行名所隨依止性。種為能隨依止現識故。后句顯此現行所隨依止識附於前種子能依止性。更互相依二俱名心。更作一解。生本識種但名依止。若生余法種名依附依止。體能執受者。釋阿陀那義。意謂恒行意及六識身無間滅意者。此中通明過去六識名意。非唯第七。一切皆有依止義故。據實此意唯取第七。如成唯識攝大乘論釋心意識三種別義。五識地中所以不說恒行意者。以五識地各別有同時色根。意地無別同時根。故說末那名恒行意。是故六識皆有同時根及次第滅意根也。末那有三。一人執。二法執。三者平等。云何知有無漏末那。如下第六十三卷中雲。若彼末那於一切時思量為性相續而轉。如世尊說。出世末那云何建立。答名假施設不必如義。乃至廣說。問八識並有無間滅意。何故此中唯約六識無間滅為意耶。答依三藏言。釋論略譯應五百卷。總譯有八百許。故釋論一解。八識雖具心意識三。而於意地約別名識。識既六識。意根六。故不說八七。又問前五識地已說五識無間。意地重說者何。答三藏解。意識通與六識為根故舉六識。據唯意識。解所依中其俱有依唯識四說。第四正義。第六意識所依七八

【現代漢語翻譯】 現代漢語譯本 無記（不可知）。從依附和本體的意義來解釋。后一句表明，雖然種子依賴於本識產生善與染等功能，但它們仍然是不同的，並非完全相同。因此稱為『依附』，具有各自不同的作用。另一種解釋是，前一句指的是種子依賴於現行（現象）而被稱為『所隨依止性』，因為種子是能隨依止現識的。后一句表明，這種現行所隨依止的識依附於之前的種子能依止性。兩者互相依賴，都稱為『心』。還有一種解釋是，產生本識的種子僅僅稱為『依止』，如果產生其他法的種子，則稱為『依附依止』。 『體能執受者』，解釋的是阿陀那（ālaya-vijñāna，阿賴耶識）的意義。這裡指的是恒常執行的意（manas，末那識）以及六識身無間斷滅的意。這裡總括地說明了過去的六識都可以稱為意，而不僅僅是第七識（末那識），因為一切識都具有依止的意義。但實際上，這裡所說的意僅僅指第七識。正如《成唯識論》和《攝大乘論》解釋心、意、識三種區別的意義時所說的那樣，五識地中沒有提到恒常執行的意，是因為五識地各自有同時存在的色根（感覺器官），而意地沒有其他的、同時存在的根。因此說末那識是恒常執行的意。所以六識都有同時存在的根以及次第滅的意根。末那識有三種：人執（認為我是真實存在的執著）、法執（認為法是真實存在的執著）和平等性。 如何知道有無漏的末那識？如下第六十三卷中說：『如果那個末那識在任何時候都以思量為特性，相續不斷地運轉。』正如世尊所說，出世間的末那識如何建立？回答說，只是假名安立，不必完全符合實際意義。乃至廣說。問：八識都具有無間滅的意，為什麼這裡只針對六識的無間滅來說意呢？答：根據三藏的說法，釋論的略譯本應有五百卷，總譯本有八百卷左右。因此，釋論的一種解釋是，八識雖然都具有心、意、識三種特性，但在意地中，特別以『識』來命名。識既然是六識，意根也是六根，所以不說八識和七識。又問：前面的五識地已經說了五識的無間，為什麼意地又要重複說呢？答：三藏的解釋是，意識普遍與六識作為根，所以舉出六識。根據唯識的解釋，在所依中，其俱有依有四種說法，第四種是正確的。第六意識所依是第七識和第八識。

【English Translation】 English version Avyākrta (undetermined). Explained based on the meanings of dependence and substance. The latter sentence indicates that although seeds rely on the ālaya-vijñāna (storehouse consciousness) to produce functions such as good and defiled, they are still different and not entirely the same. Therefore, it is called 'dependence,' with each having its own distinct function. Another explanation is that the former sentence refers to seeds relying on present phenomena and being called 'that which is depended upon,' because seeds are that which can depend on the present consciousness. The latter sentence indicates that the consciousness that is depended upon by these present phenomena relies on the previous seed's ability to be depended upon. Both rely on each other and are called 'mind'. Another explanation is that seeds that produce the ālaya-vijñāna are merely called 'dependence,' while seeds that produce other dharmas are called 'dependent dependence'. 'That which has the ability to grasp and hold' explains the meaning of Ādāna (ālaya-vijñāna). This refers to the constantly functioning manas (mind) and the immediately ceasing mind of the six consciousnesses. Here, it is generally explained that the past six consciousnesses can all be called mind, not just the seventh consciousness (manas), because all consciousnesses have the meaning of dependence. But in reality, the mind referred to here only refers to the seventh consciousness. Just as the Vijñaptimātratāsiddhi and the Mahāyānasaṃgraha explain the three different meanings of mind, manas, and consciousness, the five consciousness grounds do not mention the constantly functioning manas because the five consciousness grounds each have simultaneously existing sensory organs (rūpa-indriya), while the manas ground does not have other simultaneously existing roots. Therefore, it is said that the manas is the constantly functioning mind. So the six consciousnesses all have simultaneously existing roots and the immediately ceasing mind root. There are three types of manas: self-attachment (the attachment that I am real), dharma-attachment (the attachment that dharmas are real), and equality. How do we know there is a non-outflow manas? As stated in the sixty-third fascicle below: 'If that manas constantly operates with thinking as its characteristic, continuously and without interruption.' Just as the World-Honored One said, how is the supramundane manas established? The answer is that it is merely a provisional name, not necessarily completely in accordance with actual meaning. And so on. Question: All eight consciousnesses have an immediately ceasing mind, so why does this only address the immediately ceasing mind of the six consciousnesses? Answer: According to the Tripiṭaka, the abridged translation of the commentary should have five hundred fascicles, and the complete translation should have about eight hundred fascicles. Therefore, one explanation of the commentary is that although all eight consciousnesses have the three characteristics of mind, manas, and consciousness, in the manas ground, it is specifically named 'consciousness.' Since consciousness is the six consciousnesses, and the mind root is also the six roots, the eight and seven consciousnesses are not mentioned. Also, question: The previous five consciousness grounds have already mentioned the immediate cessation of the five consciousnesses, so why does the manas ground repeat it? Answer: The Tripiṭaka explains that consciousness universally takes the six consciousnesses as its root, so the six consciousnesses are mentioned. According to the explanation of Vijñānavāda, among the supports, there are four explanations of its co-existing support, and the fourth is correct. The support of the sixth consciousness is the seventh and eighth consciousnesses.

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。及七八更互相依。等無間依彼有三說。第三正義。八識各以自類為開導依。然於此處不言俱有依者。以意識無不共俱有依故略也。基公牒論文中加俱有字。未知何正。種子依謂如前說等者。六依八。如前引唯識解。彼第四卷釋七依八有二說。一云唯依種子。二云亦依現行。此第八心既通現種。現種相依更互無失。解所緣中。謂一切法如其所應者。唯識第二說第八識緣執受處。即諸種子及有根身器世間等。對法論說。緣五色根四塵一分除聲。五十五說。緣五色根五外一分。理實亦緣聲。然對法論且說恒相續境故不取聲。唯識解緣處有三說。第三正義云。若於自身可有持用便變為彼。即自地自類變是。此說一切共受用者。若別受用準此應知。鬼人天等所見異故。於他身處亦變似塵受用他故。唯緣有漏種非無漏種。緣有根身彼有兩說。一云亦變他根。二云唯變自根。前來且說業力所變外器內身界地差別。若定若通若法威力界地自他即不決定。不緣心等皆如彼文。第七緣境彼有四說。第四正義。唯緣第八識見分。廣釋如彼。六識緣境。其義可知。文云不共境者。不共五識故。何故蘊中唯三不言識蘊者。此有三解。一解。自性門攝故除也。又解。五識自證證自證分亦緣識蘊故共緣中攝。又解。六內處中既有意處故除也。次明助

伴。即諸心所。因位第八唯遍行五俱。第七識識論五說。第五說者有十八俱。謂遍行五四煩惱八隨煩惱並別境慧。意識一切。五識如前。若無漏位心意識三皆得與二十一俱。問諸心所極少起時幾數俱起。答依基師等解。遍行五于極少位必俱起五。若別境五及不定四。此九隨一起時必六俱起。無明及大隨煩惱八。此九定十四。除輕安餘十善及貪慢疑五見諂誑憍合二十一定十五。若輕安無慚愧三必十六。瞋及忿恨覆惱嫉慳害八起定十七。此依對法五十五數開見為五而判之耳。若依此論五十三。其數不定。思之可知。若備公云。善心起時極少十八數俱起。謂善十除安。遍行五。別境三。謂念定慧。辨遠離中。云恒信等相應故。文云一一而轉者。謂一想一受等故。有行相者。謂行解相狀。唯有為緣非無為緣。無分別智無相狀故。如識自影。有二行相。一影像相分取本質境行解相故。二即見分取親相分解行相分。若取通義。行境體相名為行相。通無為緣。理無妨矣。問與前不同一行相何別。答前對境辨行相。此文約行解辨行相。有所緣者問曰。與同一所緣何殊。答先明同異。此明必托。有釋。前約增上緣以辨同一。今約境界緣以辨所緣。有所依者。必托三所依故。自下明作業中文有二。初明對五識業。后明不共業。初文有七。一

【現代漢語翻譯】 現代漢語譯本 伴。即所有心所（citta-caitta）。在因位（hetu-avastha）時，第八識（ālaya-vijñāna）唯有遍行五（sarvatraga-pañcaka）同時生起。第七識（manas）在《識論》（Vijñaptimātratāsiddhi-śāstra）中有五種說法。第五種說法認為有十八個心所同時生起，即遍行五、四煩惱（kleśa-catuṣka）、八隨煩惱（upakleśa-aṣṭaka），以及別境慧（prājñā）。意識（mano-vijñāna）則與一切心所相應。前五識（pañca-vijñāna）的情況如前所述。若在無漏位（anāsrava-avastha），心、意、識三者皆可與二十一個心所相應。 問：諸心所最少生起時，有幾個同時生起？ 答：依據基師（Sthiramati）等的解釋，遍行五在最少的情況下必定同時生起。若別境五及不定四（aniyata-catuṣka），這九個心所中任何一個生起時，必定有六個同時生起。無明（avidyā）及大隨煩惱八（mahāupakleśa-aṣṭaka），這九個必定有十四個同時生起。除去輕安（praśrabdhi），其餘十善（kuśala-daśa）及貪（rāga）、慢（māna）、疑（vicikitsā）、五見（dṛṣṭi）、諂（māyā）、誑（śāṭhya）、憍（mada）合共二十個，必定有十五個同時生起。若有輕安，無慚（ahrīka）、愧（anapatrāpya）三者，必定有十六個。瞋（krodha）及忿（krodha）、恨（upanāha）、覆（mrakṣa）、惱（pradāsa）、嫉（īrṣyā）、慳（mātsarya）、害（vihiṃsā）八個生起，必定有十七個。這依據《對法》（Abhidharma）五十五個數，將見（dṛṣṭi）分為五種而判定的。若依據此論，則有五十三種，其數目不定，思之可知。若備公說，善心生起時，最少有十八個數同時生起，即善十除去輕安，遍行五，別境三，即念（smṛti）、定（samādhi）、慧（prajñā）。 辨遠離中，說恒常與信（śraddhā）等相應，所以文說『一一而轉』，是指一想（saṃjñā）、一受（vedanā）等。有行相（ākāra）者，是指行解的相狀，唯有為法（saṃskṛta-dharma）為緣，而非無為法（asaṃskṛta-dharma）為緣，因為無分別智（nirvikalpa-jñāna）沒有相狀，如識（vijñāna）的自影（svabhasa），有二種行相，一是影像相分（pratibimba-bhāga），取本質境（vastu-viṣaya）的行解相，二是見分（darśana-bhāga），取親相分（svasaṃvedana-bhāga）解行相分。若取通義，行境體相名為行相，通無為緣，道理上沒有妨礙。 問：與前文不同，一行相有什麼區別？ 答：前文是對境辨行相，此文是約行解辨行相。有所緣者，問：與同一所緣有什麼不同？答：先說明同異，此文說明必定依託。有解釋說，前文是約增上緣（adhipati-pratyaya）以辨同一，今文是約境界緣（ālambana-pratyaya）以辨所緣。有所依者，必定依託三所依（trayasraya）的緣故。自下文說明作業，文中有二，初明對五識業，后明不共業。初文有七，一

【English Translation】 English version Accompanied by. That is, all mental factors (citta-caitta). In the causal stage (hetu-avastha), the eighth consciousness (ālaya-vijñāna) only arises simultaneously with the five omnipresent mental factors (sarvatraga-pañcaka). The seventh consciousness (manas) has five interpretations in the Treatise on Consciousness-only (Vijñaptimātratāsiddhi-śāstra). The fifth interpretation states that eighteen mental factors arise simultaneously, namely the five omnipresent mental factors, the four afflictions (kleśa-catuṣka), the eight secondary afflictions (upakleśa-aṣṭaka), and the wisdom of specific objects (prājñā). The mind consciousness (mano-vijñāna) is associated with all mental factors. The first five consciousnesses (pañca-vijñāna) are as described earlier. If in the unconditioned stage (anāsrava-avastha), the mind, thought, and consciousness can all be associated with twenty-one mental factors. Question: When mental factors arise in the smallest number, how many arise simultaneously? Answer: According to the interpretation of Sthiramati and others, the five omnipresent mental factors must arise simultaneously in the smallest number. If any one of the five specific object mental factors and the four uncertain mental factors (aniyata-catuṣka) arises, then six must arise simultaneously. Ignorance (avidyā) and the eight great secondary afflictions (mahāupakleśa-aṣṭaka), these nine must have fourteen arising simultaneously. Excluding tranquility (praśrabdhi), the remaining ten wholesome mental factors (kuśala-daśa) and greed (rāga), pride (māna), doubt (vicikitsā), the five views (dṛṣṭi), flattery (māyā), deceit (śāṭhya), conceit (mada), totaling twenty, must have fifteen arising simultaneously. If there is tranquility, the three of shamelessness (ahrīka), lack of remorse (anapatrāpya) must have sixteen. Anger (krodha) and fury (krodha), resentment (upanāha), concealment (mrakṣa), vexation (pradāsa), jealousy (īrṣyā), miserliness (mātsarya), harm (vihiṃsā), these eight arising must have seventeen. This is based on the fifty-five numbers of the Abhidharma, dividing the views (dṛṣṭi) into five types for determination. If based on this treatise, there are fifty-three, the number is uncertain, think about it and you will know. If Master Bei says, when a wholesome mind arises, at least eighteen numbers arise simultaneously, namely the ten wholesome mental factors excluding tranquility, the five omnipresent mental factors, the three specific object mental factors, namely mindfulness (smṛti), concentration (samādhi), and wisdom (prajñā). In distinguishing separation, it is said that it is constantly associated with faith (śraddhā) and so on, so the text says 'turning one by one', referring to one perception (saṃjñā), one feeling (vedanā), and so on. Those with characteristics (ākāra) refer to the appearance of the acting and understanding, only conditioned dharmas (saṃskṛta-dharma) are the condition, not unconditioned dharmas (asaṃskṛta-dharma), because non-discriminating wisdom (nirvikalpa-jñāna) has no characteristics, like the self-image (svabhasa) of consciousness (vijñāna), there are two kinds of characteristics, one is the image aspect (pratibimba-bhāga), taking the acting and understanding aspect of the essential object (vastu-viṣaya), the second is the seeing aspect (darśana-bhāga), taking the acting and understanding aspect of the self-cognized aspect (svasaṃvedana-bhāga). If taking the general meaning, the appearance of the acting object is called the characteristic, which is universally conditioned, there is no obstacle in principle. Question: What is the difference between one characteristic and the previous text? Answer: The previous text distinguishes the characteristics by the object, this text distinguishes the characteristics by the acting and understanding. Those with what is conditioned, question: what is the difference from the same conditioned? Answer: First explain the similarities and differences, this text explains that it must be entrusted. Some explanations say that the previous text distinguishes the same by the dominant condition (adhipati-pratyaya), this text distinguishes what is conditioned by the object condition (ālambana-pratyaya). Those with what is relied upon, must rely on the three supports (trayasraya). The following text explains the operation, there are two in the text, first explaining the operation of the five consciousnesses, and then explaining the uncommon operation. The first text has seven, one

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了自境。二自共相者。意識證量緣法自相。若是此量知法共相。故正體智證如自相。問若爾三法印中何故說二空為諸法共相。解云。自共何定。若說真如別有離相之相不同於事。即說真如名為自相。即此真如理統萬品還是共相。三世。四斷續。五為二轉發業。六招異熟。七前方便中作意引起率爾五識。又染凈位中三性意識為同類因引等流位中諸識。此中基師判。第六識通有此七。第七八識除發業招異熟有除五分。景師云。初一后三通五識業非是不共。中間四業唯意識能。此師第七文中分為二。故云后三。今判。初業八識通有。第二三七意識全有。餘七識分有。第四業六識通有。七八分有。第五業意識全有。五識分有。七八中無。其第六業六識通有。七八中無。此據粗相。若細分別準思可解。下明意識不共業中。初標列十五門。后依門辨。誰心六事不共。謂離欲及退斷善根並續受生命終。大乘不唯十五。更有悔憂等。故論說等言。分別所緣中。有相分別。若依對法。攝三分別中自性隨念二。以五識無自性自性體等故。七分別中任運分別即五識故。今此論中自性分別即是任運故。說有相。謂于先所受義唯攝隨念故。與彼論寬狹不同。或是與對法兩門俱同。先所受義則攝自性隨念分別。等流心位有相分別緣前率爾心住所受境

【現代漢語翻譯】 現代漢語譯本 了自境（自己所認識的境界）。二、自共相者（自相和共相）：意識證量緣法自相（意識通過證量認識到法的自相）。若是此量知法共相（如果這個證量認識到法的共相）。故正體智證如自相（所以正體智證悟如的自相）。問：若爾三法印中何故說二空為諸法共相（如果這樣，那麼在三法印中，為什麼說二空是諸法的共相）？解云：自共何定（解答：自相和共相有什麼確定的界限）？若說真如別有離相之相不同於事（如果說真如另外具有一種脫離現象的相，不同於事物本身），即說真如名為自相（那麼就說真如名為自相）。即此真如理統萬品還是共相（即使這個真如的道理統攝萬物，仍然是共相）。 三、世（世代）。四、斷續（斷絕和延續）。五、為二轉發業（作為兩種轉發業）。六、招異熟（招感異熟果報）。七、前方便中作意引起率爾五識（在前方便中，通過作意引起最初的五識）。又染凈位中三性意識為同類因引等流位中諸識（在染污和清凈的階段中，具有三種性質的意識作為同類因，引導等流階段中的各種識）。 此中基師判（這裡基師的判斷是）：第六識通有此七（第六識普遍具有這七種）。第七八識除發業招異熟有除五分（第七識和第八識除了發起業和招感異熟果報之外，具有其餘五種）。景師云：初一后三通五識業非是不共（景師說：第一個和后三個通於五識的業，並非是不共的）。中間四業唯意識能（中間的四種業只有意識才能做到）。此師第七文中分為二（這位法師在第七種業中分為兩種），故云后三（所以說后三種）。今判：初業八識通有（現在的判斷是：第一種業八識普遍具有）。第二三七意識全有（第二種和第三種業，第七意識完全具有）。餘七識分有（其餘七識部分具有）。第四業六識通有（第四種業，第六識普遍具有）。七八分有（第七識和第八識部分具有）。第五業意識全有（第五種業，意識完全具有）。五識分有（五識部分具有）。七八中無（第七識和第八識中沒有）。其第六業六識通有（第六種業，第六識普遍具有）。七八中無（第七識和第八識中沒有）。此據粗相（這是根據粗略的相來說的）。若細分別準思可解（如果仔細分別，根據思考可以理解）。 下明意識不共業中（下面說明意識不共的業中）：初標列十五門（首先標出並列舉十五種）。后依門辨（然後根據這些門來辨析）。誰心六事不共（誰的心和六種事情是不共的）？謂離欲及退斷善根並續受生命終（即離開慾望以及退失、斷絕善根，並且延續、接受生命直到終結）。大乘不唯十五（大乘佛教不僅僅是這十五種），更有悔憂等（還有後悔、憂愁等等）。故論說等言（所以論中說了『等』字）。 分別所緣中（在分別所緣中）：有相分別（有相分別）。若依對法（如果依據《對法》），攝三分別中自性隨念二（包含三種分別中的自性和隨念兩種）。以五識無自性自性體等故（因為五識沒有自性、自性體等等）。七分別中任運分別即五識故（在七種分別中，任運分別是五識）。今此論中自性分別即是任運故（現在這部論中，自性分別就是任運）。說有相（所以說有相）。謂于先所受義唯攝隨念故（即對於先前所接受的意義，只包含隨念）。與彼論寬狹不同（與《對法》的寬窄不同）。或是與對法兩門俱同（或者與《對法》的兩門都相同）。先所受義則攝自性隨念分別（先前所接受的意義則包含自性、隨念分別）。等流心位有相分別緣前率爾心住所受境（在等流心位，有相分別緣于先前率爾心所接受的境界）。

【English Translation】 English version Understanding the Self-Nature of Objects. Two aspects of Self and Common Characteristics: Consciousness, through valid cognition, perceives the self-nature of phenomena. If this cognition understands the common characteristics of phenomena, then the wisdom of true essence realizes the self-nature of Suchness (Tathata). Question: If this is the case, why are the two emptinesses (of self and phenomena) described as the common characteristics of all phenomena in the Three Dharma Seals? Answer: What is the fixed distinction between self and common characteristics? If it is said that True Suchness has a separate characteristic of being apart from phenomena, different from things themselves, then this True Suchness is called self-nature. Even though this True Suchness governs all things, it is still a common characteristic. Three: Generations. Four: Interruption and continuation. Five: Acting as two types of transferring karma. Six: Inviting dissimilar maturation (resulting in different kinds of karmic retribution). Seven: In the preliminary stage, attention (manasikara) arises, initiating the initial five consciousnesses. Furthermore, in the stages of defilement and purity, consciousnesses with three natures act as causes of the same kind, leading to various consciousnesses in the stage of outflowing results. Here, Master Ji judges: The sixth consciousness universally possesses these seven. The seventh and eighth consciousnesses, except for initiating karma and inviting dissimilar maturation, possess the remaining five. Master Jing says: The first and last three are common to the activities of the five consciousnesses and are not uncommon. The four intermediate activities can only be done by consciousness. This master divides the seventh activity into two, hence the saying 'last three'. The current judgment is: The first activity is universally possessed by the eight consciousnesses. The second and third activities are fully possessed by the seventh consciousness. The remaining seven consciousnesses possess them partially. The fourth activity is universally possessed by the sixth consciousness. The seventh and eighth consciousnesses possess it partially. The fifth activity is fully possessed by consciousness. The five consciousnesses possess it partially. The seventh and eighth consciousnesses do not have it. The sixth activity is universally possessed by the sixth consciousness. The seventh and eighth consciousnesses do not have it. This is based on the coarse aspect. If analyzed in detail, it can be understood through contemplation. Below, in explaining the uncommon activities of consciousness: First, fifteen categories are listed. Then, analysis is based on these categories. Whose mind and six matters are uncommon? Namely, departing from desire, and regressing, severing roots of goodness, and continuing, receiving life until death. Mahayana is not only these fifteen, but also includes regret, sorrow, etc. Therefore, the treatise uses the word 'etc.' In analyzing the objects of perception: Representational discrimination. If based on the Abhidharma, it includes self-nature and recollection, two of the three discriminations. Because the five consciousnesses lack self-nature, the essence of self-nature, etc. In the seven discriminations, spontaneous discrimination is the five consciousnesses. In this treatise, self-nature discrimination is spontaneous. Therefore, it is said to be representational. That is, regarding the previously received meaning, it only includes recollection. It differs in scope from that treatise. Or it is the same as both categories in the Abhidharma. The previously received meaning includes self-nature and recollection discrimination. In the stage of outflowing mind, representational discrimination is based on the object received by the previous initial mind.

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故。基師判云。不如前解。威儀路工巧處者。威儀謂表色。路體即四塵。四塵是彼所依故說威儀路。又解。威儀四塵為性。路即發彼心與彼為依。說心為路。工巧處亦爾。但是五塵四塵別故。此中威儀多於道路施設。工巧多於處所施設。故一名處一名路。二俱顯所義。七分別以尋伺或五七八識為體。任運分別是五七八識故。七唯有漏有通無漏。唯識第七解。問準對法論。任運分別亦通五識。如何此論不共業中辨耶。答依三藏解。據實對法為正。然此論凡舉七分別故來。任運分別實非不共。問若五識中無自性分別者。無性攝論又云何通。彼論破正量部心藏色為意根義云。若意識以心藏色為意根者。一切時應無抉擇隨念分別唯有自性分別。如五識故。三藏解云。彼部許五識中有自性分別故。論主入他宗破。非將大乘義破也。審慮所緣者。備師云。重緣前境思審緣故。四倒之義如下第八。法住智者。景師云。知三界上中下果在因中住名法住智。是世俗智。下云出世間智。即是二智。基師云。法住智是如量智。出世間智是如理智。備師云。依教法而生此智故云法住智。是后得智。醉者。基師云。此有四緣。以惛沉掉舉放逸妄念散亂貪瞋等為體。或俱時心心所為性。有義通五識。意增故偏說。景師云五緣。狂有五緣。俱舍第十五

【現代漢語翻譯】 因此，基師的判決是，不如之前的解釋。『威儀路工巧處』中，『威儀』指的是表色，『路』的本體就是四塵（地、水、火、風）。四塵是威儀所依賴的，所以說『威儀路』。另一種解釋是，威儀以四塵為自性，『路』指的是發起彼心並以彼為所依，所以說心為『路』。『工巧處』也是如此，只是五塵和四塵有所區別。這裡，威儀多在道路上施設，工巧多在處所施設，所以一個名為『處』，一個名為『路』，二者都顯示了所依之義。『七分別』以尋伺或者五、七、八識為本體。任運分別是五、七、八識的功能，所以『七分別』只有有漏，沒有無漏。這是唯識學對第七識的解釋。問：按照《對法論》的說法，任運分別也通於五識，為什麼這部論在不共業中辨析它呢？答：依據三藏的解釋，以《對法論》的說法為準。然而，這部論只是爲了舉出『七分別』才這樣說的，實際上任運分別並非不共。問：如果五識中沒有自性分別，那麼無性菩薩的《攝大乘論》又該如何解釋呢？該論爲了破斥正量部以心藏色為意根的觀點說：如果意識以心藏色為意根，那麼一切時候都應該沒有抉擇、隨念分別，只有自性分別，就像五識一樣。三藏解釋說，那個部派承認五識中有自性分別，所以論主是進入對方的宗派進行破斥，而不是用大乘的義理來破斥。『審慮所緣』，備師說，是重新緣取之前的境，進行思考審慮的緣故。『四倒』的含義在第八識中解釋。『法住智』，景師說，是知道三界上、中、下果在因中安住，名為法住智，是世俗智。下文說的『出世間智』，就是二智。基師說，法住智是如量智，出世間智是如理智。備師說，依教法而生起的這種智慧，所以稱為法住智，是后得智。『醉者』，基師說，這有四種因緣，以惛沉、掉舉、放逸、妄念、散亂、貪瞋等為本體，或者同時存在的心和心所為自性。有的觀點認為也通於五識，因為意的作用增強了，所以偏重於說意。景師說有五種因緣。『狂』有五種因緣，《俱舍論》第十五卷中有說明。

【English Translation】 English version: Therefore, Ji Shi judged that it was not as good as the previous explanation. In 'Wei Yi Lu Gong Qiao Chu' (威儀路工巧處 - dignified conduct, path, and skillful activities), 'Wei Yi' (威儀 - dignified conduct) refers to the manifested form, and the substance of 'Lu' (路 - path) is the four elements (地、水、火、風 - earth, water, fire, wind). The four elements are what Wei Yi relies on, so it is called 'Wei Yi Lu' (威儀路 - path of dignified conduct). Another explanation is that Wei Yi takes the four elements as its nature, and 'Lu' refers to the arising of that mind and relying on it, so the mind is called 'Lu'. 'Gong Qiao Chu' (工巧處 - skillful activities) is also the same, except that the five sense objects and the four elements are different. Here, Wei Yi is mostly applied on the path, and Gong Qiao is mostly applied in the place, so one is called 'Chu' (處 - place) and the other is called 'Lu' (路 - path), both of which show the meaning of what is relied upon. 'Seven Distinctions' take searching and contemplating or the fifth, seventh, and eighth consciousnesses as their substance. Spontaneous distinction is the function of the fifth, seventh, and eighth consciousnesses, so 'Seven Distinctions' only have the contaminated (with afflictions) and do not have the uncontaminated. This is the Yogācāra explanation of the seventh consciousness. Question: According to the Abhidharma texts, spontaneous distinction also applies to the five consciousnesses, so why does this treatise analyze it in the context of non-common karma? Answer: According to the interpretation of the Tripiṭaka, the Abhidharma texts are the standard. However, this treatise only mentions 'Seven Distinctions' for the sake of mentioning them, and in reality, spontaneous distinction is not non-common. Question: If there is no self-nature distinction in the five consciousnesses, then how should Asanga's Mahāyānasaṃgraha (攝大乘論) be explained? That treatise, in order to refute the Sautrāntika's view that the heart-store color is the sense organ of mind, says: If the consciousness takes the heart-store color as the sense organ of mind, then there should be no decisive or recollective distinction at all times, only self-nature distinction, just like the five consciousnesses. The Tripiṭaka explains that that school admits that there is self-nature distinction in the five consciousnesses, so the author is entering the opponent's school to refute, not using the meaning of Mahayana to refute. 'Deliberating on the object', Bei Shi says, is re-grasping the previous object and thinking and deliberating on it. The meaning of 'Four Inversions' is explained in the eighth consciousness. 'Dharma-abiding wisdom', Jing Shi says, is knowing that the upper, middle, and lower fruits of the three realms abide in the cause, which is called Dharma-abiding wisdom, which is mundane wisdom. The 'transcendental wisdom' mentioned below is the two wisdoms. Ji Shi says that Dharma-abiding wisdom is wisdom according to measure, and transcendental wisdom is wisdom according to principle. Bei Shi says that this wisdom arises based on the teachings, so it is called Dharma-abiding wisdom, which is subsequent wisdom. 'Drunk', Ji Shi says, has four causes, taking dullness, agitation, recklessness, false thoughts, distraction, greed, anger, etc. as its substance, or the mind and mental factors existing simultaneously as its nature. Some views hold that it also applies to the five consciousnesses, because the function of the mind is enhanced, so it is emphasized that it is the mind. Jing Shi says there are five causes. 'Madness' has five causes, which are explained in the fifteenth chapter of the Abhidharmakośa (俱舍論).

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云。依不平等大種故心便失念。故知以妄念為體。或俱時心心所為性。此唯欲界除北洲五趣皆有。北洲人無逼惱。諸天有故。小乘佛有。大乘不然。十地亦無。末摩者此名死穴。亦云死節。有言有六十四處。或百二十處。夢有七緣。四由闇相作意思惟者。景師云。於法不了名為闇相。而樂思惟法於前發夢。更有一解。瞑目思惟黑闇色相故致於睡夢。七由他引。他引有四。問夢以何為體耶。答婆沙六說。評家取心心所為體為正。今大乘中亦以眠相應心心所法為體。又若婆沙第三十七卷云。問此睡夢中所起善法為加行為生得善耶。答唯生得善。以惛微故。有餘師說。亦加行善。以于文義亦簡擇故。今大乘中亦通加行善。如十住斷結經說。上方妙識佛土眾生受化夢乃得悟。彼佛于睡眠中與諸眾生神識說法。受化之識隨其所應得成四果乃至獨覺。亦于夢中結跏趺坐而般涅槃。菩薩受決乃至成佛皆于夢中雲云。由此等文故知亦通加行善。覺有三緣。睡增者不勝彼疲極故者。以經多時睡不勝疲極更從睡覺。有所作者要期睡故者。初睡時期打五更須覺禮佛等。總以心心所為性。四緣故悶通有心無心位。亦以心心所為性。由彼悶觸引生心悶。醒亦以當位心心所為體。發業四緣。初三如次。即三種思。謂審慮決定發動。若依小乘前二通見

修二斷煩惱。第三唯修斷。今依大乘發總報業。前二通見修。第三唯是見道煩惱。若發善總報三思皆善。親引煩惱亦不共無明等見道所斷。由此經云。諸聖有覺不共無明已永斷故不造新業。對法亦言。勝義愚發福不動業。世俗愚發非福業。皆見所斷。若發別報業第三思亦通修道煩惱。次隨順功用等者。剎那等起發業風也。此風隨順第三功用起思于業。俱時引發身語。故廣百論破勝論云。汝我一不動。何能發業。彼反難云。汝心心所亦一非動法。何能發業。提婆答云。心雖不動一由心尋伺引起于風。風亦起業。離欲四緣。體唯是慧。通有無漏。離欲退有五緣。二新修善品者。數思男女形狀。即有因力境界力不正思惟力三。受行順退法者。是五退具也。斷善根文有二。初明緣多少。后約現種明斷差別。或五緣或六緣。一利根。二意樂惡。三逢惡友。四邪見重。五行惡無畏。六于眾生無哀愍故。利根者內自思構邪見猛利不怖眾惡不生慈愍便斷善根。此名因力而斷善根。即是五緣。若更逢惡友順惡意樂斷善根。此名緣力而斷善根。具有六緣。要利根者斷非鈍根。廣惡意樂斷狹意不能。人三洲除北。對法第一云。唯欲界上上品邪見能斷善根非余故。唯苦集下邪見非於滅道。或通四諦下邪見。通行相者非余。要無慚愧。俱不怖惡非

【現代漢語翻譯】 現代漢語譯本： 修二斷煩惱（修道和見道斷除煩惱）。第三唯修斷（第三種情況只通過修道斷除）。今依大乘發總報業（現在依據大乘教義闡述引發總報業的情況）。前二通見修（前兩種情況既可以通過見道也可以通過修道斷除）。第三唯是見道煩惱（第三種情況僅僅是見道所斷的煩惱）。若發善總報三思皆善（如果引發的是善的總報，那麼三個階段的思都是善的）。親引煩惱亦不共無明等見道所斷（直接引發煩惱，以及不共無明等，都是見道所斷的）。由此經云（因此經中說），諸聖有覺不共無明已永斷故不造新業（諸位聖者因為覺悟，不共無明已經被永遠斷除，所以不再造新的業）。對法亦言（《對法論》也說），勝義愚發福不動業（勝義愚癡引發福德和不動業），世俗愚發非福業（世俗愚癡引發非福業），皆見所斷（這些都是見道所斷的）。若發別報業第三思亦通修道煩惱（如果引發的是別報業，那麼第三階段的思也可能與修道煩惱有關）。 次隨順功用等者（接下來是隨順功用等情況），剎那等起發業風也（指剎那間生起的引發業的風）。此風隨順第三功用起思于業（這種風隨著第三種功用而生起，思考業的問題）。俱時引發身語（同時引發身語）。故廣百論破勝論云（所以《廣百論》駁斥勝論說），汝我一不動（你的『我』是單一不變的），何能發業（怎麼能引發業呢）？彼反難云（對方反駁說），汝心心所亦一非動法（你的心和心所也是單一不變的），何能發業（怎麼能引發業呢）？提婆答云（提婆回答說），心雖不動一由心尋伺引起于風（心雖然不動，但是通過心的尋伺引起風），風亦起業（風也能引發業）。離欲四緣（離開慾望的四種因緣），體唯是慧（本質上是智慧），通有無漏（貫通有漏和無漏）。離欲退有五緣（離開慾望而退步有五種因緣）。二新修善品者（第二種是新修善品），數思男女形狀（指反覆思考男女的形狀），即有因力境界力不正思惟力三（這就有因的力量、境界的力量和不正思惟的力量三種）。受行順退法者（接受和實行順應退步的方法），是五退具也（這就是五種退步的工具）。 斷善根文有二（關於斷善根的文句有兩種），初明緣多少（首先說明因緣的多少），后約現種明斷差別（然後從現行和種子方面說明斷除的差別）。或五緣或六緣（或者五種因緣，或者六種因緣）。一利根（一是利根），二意樂惡（二是意樂邪惡），三逢惡友（三是遇到惡友），四邪見重（四是邪見深重），五行惡無畏（五是做惡事無所畏懼），六于眾生無哀愍故（六是對眾生沒有哀憐之心）。利根者內自思構邪見猛利不怖眾惡不生慈愍便斷善根（利根的人內心自己構思邪見，邪見猛烈，不害怕各種惡行，不生起慈悲憐憫之心，就會斷除善根）。此名因力而斷善根（這叫做因的力量而斷除善根）。即是五緣（這就是五種因緣）。若更逢惡友順惡意樂斷善根（如果再遇到惡友，順從邪惡的意樂而斷除善根）。此名緣力而斷善根（這叫做因緣的力量而斷除善根）。具有六緣（就具有六種因緣）。要利根者斷非鈍根（一定要利根的人才能斷除，不是鈍根的人）。廣惡意樂斷狹意不能（廣泛的邪惡意樂才能斷除，狹隘的意樂不能）。人三洲除北（人只在三大洲，除了北俱盧洲）。對法第一云（《對法論》第一卷說），唯欲界上上品邪見能斷善根非余故（只有欲界上上品的邪見才能斷除善根，其他的不能）。唯苦集下邪見非於滅道（只有苦集之下的邪見，而不是滅道之下的邪見）。或通四諦下邪見（或者貫通四諦之下的邪見）。通行相者非余（普遍的行相，而不是其他的）。要無慚愧（一定要沒有慚愧之心）。俱不怖惡非（並且不害怕惡行）。

English version: These are for linguistic purposes, please translate the target content into: 1 Fluent Modern Chinese, 2 Fluent Modern English, and mark them as Modern Chinese Version and English Version respectively at the beginning of the translation (appearing only once each). The target content should not be output in parallel. Please translate the following Buddhist scriptures into Modern Chinese and English. Note: 1. Keep the original spelling of all proper nouns and explain their meaning in parentheses. 2. Accurately convey the doctrinal content of the original text. 3. Maintain the integrity of the question-and-answer structure. 4. Output in sections for easy reading. If there are quotation marks in the translation, please use single quotation marks. Output in JSON format.

修二斷煩惱 (xiū èr duàn fánnǎo) [Two kinds of cultivation to sever afflictions]. 第三唯修斷 (dì sān wéi xiū duàn) [The third only severs through cultivation]. 今依大乘發總報業 (jīn yī dàchéng fā zǒngbào yè) [Now, based on Mahayana, we discuss the generation of collective karmic retribution]. 前二通見修 (qián èr tōng jiàn xiū) [The first two can be severed through both the path of seeing and the path of cultivation]. 第三唯是見道煩惱 (dì sān wéi shì jiàn dào fánnǎo) [The third is only the afflictions severed by the path of seeing]. 若發善總報三思皆善 (ruò fā shàn zǒngbào sān sī jiē shàn) [If one generates good collective retribution, all three thoughts are good]. 親引煩惱亦不共無明等見道所斷 (qīn yǐn fánnǎo yì bù gòng wúmíng děng jiàn dào suǒ duàn) [Directly leading to afflictions, as well as unshared ignorance, etc., are severed by the path of seeing]. 由此經云 (yóu cǐ jīng yún) [Therefore, the sutra says], 諸聖有覺不共無明已永斷故不造新業 (zhū shèng yǒu jué bù gòng wúmíng yǐ yǒng duàn gù bù zào xīn yè) [All sages, having awakened, have permanently severed unshared ignorance, and therefore do not create new karma]. 對法亦言 (duì fǎ yì yán) [The Abhidharma also says], 勝義愚發福不動業 (shèngyì yú fā fú bù dòng yè) [Ultimate ignorance generates meritorious and unwavering karma], 世俗愚發非福業 (shìsú yú fā fēi fú yè) [Conventional ignorance generates non-meritorious karma], 皆見所斷 (jiē jiàn suǒ duàn) [All are severed by the path of seeing]. 若發別報業第三思亦通修道煩惱 (ruò fā bié bào yè dì sān sī yì tōng xiūdào fánnǎo) [If one generates individual karmic retribution, the third thought can also be related to afflictions of the path of cultivation]. 次隨順功用等者 (cì suíshùn gōngyòng děng zhě) [Next, regarding following functional activities, etc.], 剎那等起發業風也 (chànà děng qǐ fā yè fēng yě) [It refers to the wind of karma arising in an instant]. 此風隨順第三功用起思于業 (cǐ fēng suíshùn dì sān gōngyòng qǐ sī yú yè) [This wind, following the third functional activity, generates thought about karma]. 俱時引發身語 (jù shí yǐnfā shēn yǔ) [Simultaneously causing body and speech]. 故廣百論破勝論云 (gù guǎng bǎi lùn pò shèng lùn yún) [Therefore, the Guang Bai Lun refutes the Vaisheshika Sutra, saying], 汝我一不動 (rǔ wǒ yī bù dòng) [Your 'self' is singular and unchanging], 何能發業 (hé néng fā yè) [How can it generate karma]? 彼反難云 (bǐ fǎn nán yún) [They retorted], 汝心心所亦一非動法 (rǔ xīn xīn suǒ yì yī fēi dòng fǎ) [Your mind and mental factors are also singular and unchanging], 何能發業 (hé néng fā yè) [How can they generate karma]? 提婆答云 (típó dá yún) [Deva replied], 心雖不動一由心尋伺引起于風 (xīn suī bù dòng yī yóu xīn xún sì yǐnqǐ yú fēng) [Although the mind is unchanging, it is through the mind's investigation and analysis that wind arises], 風亦起業 (fēng yì qǐ yè) [And the wind also generates karma]. 離欲四緣 (lí yù sì yuán) [The four conditions for abandoning desire], 體唯是慧 (tǐ wéi shì huì) [Its essence is only wisdom], 通有無漏 (tōng yǒu wúlòu) [Encompassing both conditioned and unconditioned]. 離欲退有五緣 (lí yù tuì yǒu wǔ yuán) [There are five conditions for regressing from abandoning desire]. 二新修善品者 (èr xīn xiū shàn pǐn zhě) [The second is newly cultivating virtuous qualities], 數思男女形狀 (shù sī nánnǚ xíngzhuàng) [Repeatedly contemplating the forms of men and women], 即有因力境界力不正思惟力三 (jí yǒu yīn lì jìngjiè lì bùzhèng sīwéi lì sān) [This involves the power of cause, the power of object, and the power of incorrect thought]. 受行順退法者 (shòu xíng shùn tuì fǎ zhě) [Accepting and practicing methods that lead to regression], 是五退具也 (shì wǔ tuì jù yě) [These are the five instruments of regression]. 斷善根文有二 (duàn shàngēn wén yǒu èr) [There are two statements regarding severing roots of virtue], 初明緣多少 (chū míng yuán duōshǎo) [First, it clarifies the number of conditions], 后約現種明斷差別 (hòu yuē xiàn zhǒng míng duàn chābié) [Then, it explains the differences in severance based on manifest and seed]. 或五緣或六緣 (huò wǔ yuán huò liù yuán) [Either five conditions or six conditions]. 一利根 (yī lìgēn) [First, sharp faculties], 二意樂惡 (èr yìlè è) [Second, evil intention], 三逢惡友 (sān féng è yǒu) [Third, encountering evil friends], 四邪見重 (sì xiéjiàn zhòng) [Fourth, strong wrong views], 五行惡無畏 (wǔ xíng è wúwèi) [Fifth, acting evilly without fear], 六于眾生無哀愍故 (liù yú zhòngshēng wú āimǐn gù) [Sixth, having no compassion for sentient beings]. 利根者內自思構邪見猛利不怖眾惡不生慈愍便斷善根 (lìgēn zhě nèi zì sī gòu xiéjiàn měnglì bù bù zhòng è bù shēng címǐn biàn duàn shàngēn) [Those with sharp faculties, internally conceiving strong wrong views, not fearing evil, and not generating compassion, will sever their roots of virtue]. 此名因力而斷善根 (cǐ míng yīn lì ér duàn shàngēn) [This is called severing roots of virtue through the power of cause]. 即是五緣 (jí shì wǔ yuán) [These are the five conditions]. 若更逢惡友順惡意樂斷善根 (ruò gèng féng è yǒu shùn è yìlè duàn shàngēn) [If one encounters evil friends and follows evil intentions to sever roots of virtue]. 此名緣力而斷善根 (cǐ míng yuán lì ér duàn shàngēn) [This is called severing roots of virtue through the power of conditions]. 具有六緣 (jùyǒu liù yuán) [Having six conditions]. 要利根者斷非鈍根 (yào lìgēn zhě duàn fēi dùn gēn) [It is necessary for those with sharp faculties to sever, not those with dull faculties]. 廣惡意樂斷狹意不能 (guǎng è yìlè duàn xiá yì bùnéng) [Broad evil intention can sever, narrow intention cannot]. 人三洲除北 (rén sān zhōu chú běi) [Humans in the three continents, excluding Uttarakuru]. 對法第一云 (duì fǎ dì yī yún) [The first volume of the Abhidharma says], 唯欲界上上品邪見能斷善根非余故 (wéi yù jiè shàng shàngpǐn xiéjiàn néng duàn shàngēn fēi yú gù) [Only the highest level of wrong views in the desire realm can sever roots of virtue, not others]. 唯苦集下邪見非於滅道 (wéi kǔ jí xià xiéjiàn fēi yú miè dào) [Only wrong views below suffering and accumulation, not those below cessation and path]. 或通四諦下邪見 (huò tōng sì dì xià xiéjiàn) [Or wrong views encompassing the four noble truths]. 通行相者非余 (tōng xíngxiàng zhě fēi yú) [Universal characteristics, not others]. 要無慚愧 (yào wú cánkuì) [It is necessary to have no shame or remorse]. 俱不怖惡非 (jù bù bù è fēi) [And not to fear evil].

【English Translation】 Modern Chinese Version: 修二斷煩惱 (xiū èr duàn fánnǎo) [Two kinds of cultivation to sever afflictions]. 第三唯修斷 (dì sān wéi xiū duàn) [The third only severs through cultivation]. 今依大乘發總報業 (jīn yī dàchéng fā zǒngbào yè) [Now, based on Mahayana, we discuss the generation of collective karmic retribution]. 前二通見修 (qián èr tōng jiàn xiū) [The first two can be severed through both the path of seeing and the path of cultivation]. 第三唯是見道煩惱 (dì sān wéi shì jiàn dào fánnǎo) [The third is only the afflictions severed by the path of seeing]. 若發善總報三思皆善 (ruò fā shàn zǒngbào sān sī jiē shàn) [If one generates good collective retribution, all three thoughts are good]. 親引煩惱亦不共無明等見道所斷 (qīn yǐn fánnǎo yì bù gòng wúmíng děng jiàn dào suǒ duàn) [Directly leading to afflictions, as well as unshared ignorance, etc., are severed by the path of seeing]. 由此經云 (yóu cǐ jīng yún) [Therefore, the sutra says], 諸聖有覺不共無明已永斷故不造新業 (zhū shèng yǒu jué bù gòng wúmíng yǐ yǒng duàn gù bù zào xīn yè) [All sages, having awakened, have permanently severed unshared ignorance, and therefore do not create new karma]. 對法亦言 (duì fǎ yì yán) [The Abhidharma also says], 勝義愚發福不動業 (shèngyì yú fā fú bù dòng yè) [Ultimate ignorance generates meritorious and unwavering karma], 世俗愚發非福業 (shìsú yú fā fēi fú yè) [Conventional ignorance generates non-meritorious karma], 皆見所斷 (jiē jiàn suǒ duàn) [All are severed by the path of seeing]. 若發別報業第三思亦通修道煩惱 (ruò fā bié bào yè dì sān sī yì tōng xiūdào fánnǎo) [If one generates individual karmic retribution, the third thought can also be related to afflictions of the path of cultivation]. 次隨順功用等者 (cì suíshùn gōngyòng děng zhě) [Next, regarding following functional activities, etc.], 剎那等起發業風也 (chànà děng qǐ fā yè fēng yě) [It refers to the wind of karma arising in an instant]. 此風隨順第三功用起思于業 (cǐ fēng suíshùn dì sān gōngyòng qǐ sī yú yè) [This wind, following the third functional activity, generates thought about karma]. 俱時引發身語 (jù shí yǐnfā shēn yǔ) [Simultaneously causing body and speech]. 故廣百論破勝論云 (gù guǎng bǎi lùn pò shèng lùn yún) [Therefore, the Guang Bai Lun refutes the Vaisheshika Sutra, saying], 汝我一不動 (rǔ wǒ yī bù dòng) [Your 'self' is singular and unchanging], 何能發業 (hé néng fā yè) [How can it generate karma]? 彼反難云 (bǐ fǎn nán yún) [They retorted], 汝心心所亦一非動法 (rǔ xīn xīn suǒ yì yī fēi dòng fǎ) [Your mind and mental factors are also singular and unchanging], 何能發業 (hé néng fā yè) [How can they generate karma]? 提婆答云 (típó dá yún) [Deva replied], 心雖不動一由心尋伺引起于風 (xīn suī bù dòng yī yóu xīn xún sì yǐnqǐ yú fēng) [Although the mind is unchanging, it is through the mind's investigation and analysis that wind arises], 風亦起業 (fēng yì qǐ yè) [And the wind also generates karma]. 離欲四緣 (lí yù sì yuán) [The four conditions for abandoning desire], 體唯是慧 (tǐ wéi shì huì) [Its essence is only wisdom], 通有無漏 (tōng yǒu wúlòu) [Encompassing both conditioned and unconditioned]. 離欲退有五緣 (lí yù tuì yǒu wǔ yuán) [There are five conditions for regressing from abandoning desire]. 二新修善品者 (èr xīn xiū shàn pǐn zhě) [The second is newly cultivating virtuous qualities], 數思男女形狀 (shù sī nánnǚ xíngzhuàng) [Repeatedly contemplating the forms of men and women], 即有因力境界力不正思惟力三 (jí yǒu yīn lì jìngjiè lì bùzhèng sīwéi lì sān) [This involves the power of cause, the power of object, and the power of incorrect thought]. 受行順退法者 (shòu xíng shùn tuì fǎ zhě) [Accepting and practicing methods that lead to regression], 是五退具也 (shì wǔ tuì jù yě) [These are the five instruments of regression]. 斷善根文有二 (duàn shàngēn wén yǒu èr) [There are two statements regarding severing roots of virtue], 初明緣多少 (chū míng yuán duōshǎo) [First, it clarifies the number of conditions], 后約現種明斷差別 (hòu yuē xiàn zhǒng míng duàn chābié) [Then, it explains the differences in severance based on manifest and seed]. 或五緣或六緣 (huò wǔ yuán huò liù yuán) [Either five conditions or six conditions]. 一利根 (yī lìgēn) [First, sharp faculties], 二意樂惡 (èr yìlè è) [Second, evil intention], 三逢惡友 (sān féng è yǒu) [Third, encountering evil friends], 四邪見重 (sì xiéjiàn zhòng) [Fourth, strong wrong views], 五行惡無畏 (wǔ xíng è wúwèi) [Fifth, acting evilly without fear], 六于眾生無哀愍故 (liù yú zhòngshēng wú āimǐn gù) [Sixth, having no compassion for sentient beings]. 利根者內自思構邪見猛利不怖眾惡不生慈愍便斷善根 (lìgēn zhě nèi zì sī gòu xiéjiàn měnglì bù bù zhòng è bù shēng címǐn biàn duàn shàngēn) [Those with sharp faculties, internally conceiving strong wrong views, not fearing evil, and not generating compassion, will sever their roots of virtue]. 此名因力而斷善根 (cǐ míng yīn lì ér duàn shàngēn) [This is called severing roots of virtue through the power of cause]. 即是五緣 (jí shì wǔ yuán) [These are the five conditions]. 若更逢惡友順惡意樂斷善根 (ruò gèng féng è yǒu shùn è yìlè duàn shàngēn) [If one encounters evil friends and follows evil intentions to sever roots of virtue]. 此名緣力而斷善根 (cǐ míng yuán lì ér duàn shàngēn) [This is called severing roots of virtue through the power of conditions]. 具有六緣 (jùyǒu liù yuán) [Having six conditions]. 要利根者斷非鈍根 (yào lìgēn zhě duàn fēi dùn gēn) [It is necessary for those with sharp faculties to sever, not those with dull faculties]. 廣惡意樂斷狹意不能 (guǎng è yìlè duàn xiá yì bùnéng) [Broad evil intention can sever, narrow intention cannot]. 人三洲除北 (rén sān zhōu chú běi) [Humans in the three continents, excluding Uttarakuru]. 對法第一云 (duì fǎ dì yī yún) [The first volume of the Abhidharma says], 唯欲界上上品邪見能斷善根非余故 (wéi yù jiè shàng shàngpǐn xiéjiàn néng duàn shàngēn fēi yú gù) [Only the highest level of wrong views in the desire realm can sever roots of virtue, not others]. 唯苦集下邪見非於滅道 (wéi kǔ jí xià xiéjiàn fēi yú miè dào) [Only wrong views below suffering and accumulation, not those below cessation and path]. 或通四諦下邪見 (huò tōng sì dì xià xiéjiàn) [Or wrong views encompassing the four noble truths]. 通行相者非余 (tōng xíngxiàng zhě fēi yú) [Universal characteristics, not others]. 要無慚愧 (yào wú cánkuì) [It is necessary to have no shame or remorse]. 俱不怖惡非 (jù bù bù è fēi) [And not to fear evil].

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餘二性。惡不慈悲。依此因力方斷善根故。緣力必由近友故。阿顛底迦畢竟之人。一闡底迦有種性者。對法論說一俱斷善根。善根有二。一種子。二現行。折種勢力令不趣現名斷。非斷種子。唯斷欲生生得非加行善。加行勝前方便時已不起故。為九品斷非一剎那。擬宜無間斷非如道害。續善四緣。一是利根。二見親友修福。三詣善士聞因果。四因前緣故生猶豫。證決定故還續善根。景師解云。初聞他說有因果時。爾時耳識及同時意識是率爾心。因生猶豫者。是尋求心。是無記故非疑煩惱。證決定者。是決定心。亦是無記非善正見。還續善根者。是染凈位。正見心中方續善根。以斷善時斷彼現行。今時還續現善。種子先有不可說續。若言猶豫是彼疑使疑使無間起正見心名證決定續善根者。此疑煩惱於五心中是何心攝。若是決定心位不得名疑。若在染凈心位者云何從決定心後方起疑心。由有此妨故依前釋。不同薩婆多或疑或正見續善根。基作兩解。初解同景。加復說言。若自利根率爾思惟因生猶豫證決定故續善根者名因力續。若雖利根后逢善友聽聞正法因生猶豫證決定故而續善根名緣力續。第二解者。同薩婆多無偏取捨。備師云。因生猶豫故續種子。善證決定故續現行。今解。以聞正法等時創墮于境名率爾心。次尋求名等

【現代漢語翻譯】 現代漢語譯本 還有兩種情況。一種是生性不慈悲，因為這種因緣的力量才斷絕了善根。另一種是緣分的力量，必定是由於接近惡友的緣故。阿顛底迦（無種性者）是徹底斷絕善根的人。一闡底迦（斷善根者）是有種性的人。《對法論》中說，是同時斷絕善根。善根有兩種：一種是種子，一種是現行。折損種子的勢力，使它不能產生現行，叫做斷。但不是斷絕種子，只是斷絕欲界眾生生來就有的、非由後天努力而得的善。後天努力勝過之前的方便時，這種善就不會再生起。斷絕善根分為九品，不是一個剎那就能完成的。應該在沒有間隔的時候斷絕，而不是像用刀砍斷一樣。 延續善根有四種因緣：一是利根（聰明的根器），二是看見親友修福，三是拜訪善知識聽聞因果，四是因為之前的因緣而產生猶豫。因為證實了決定，所以又延續了善根。景師解釋說，最初聽到別人說有因果的時候，那時的耳識和同時的意識是率爾心（最初一念的心）。因為產生猶豫，是尋求心。因為是無記（非善非惡），所以不是疑煩惱。證實了決定，是決定心，也是無記，不是善的正見。又延續善根，是在染凈位（既有染污又有清凈的狀態）。只有在正見心中才能延續善根。因為斷絕善根的時候，斷絕的是它的現行，現在又延續了現行的善，種子本來就存在，不能說是延續。如果說猶豫是疑使（疑煩惱的驅使），疑使之後產生正見心，叫做證實決定，延續善根，那麼這種疑煩惱在五心中屬於哪一種心？如果在決定心的位置，就不能叫做疑。如果在染凈心的位置，為什麼從決定心之後才產生疑心？因為有這種妨礙，所以依照之前的解釋。《俱舍論》不同於薩婆多（一切有部），認為或者懷疑或者正見都能延續善根。基（窺基）作了兩種解釋。第一種解釋和景師相同，又補充說，如果是自己利根，率爾思惟，因為產生猶豫，證實了決定，所以延續善根，叫做因力續。如果雖然是利根，後來遇到善友，聽聞正法，因為產生猶豫，證實了決定，才延續善根，叫做緣力續。第二種解釋，和薩婆多相同，沒有偏頗取捨。備師說，因為產生猶豫，所以延續種子善，因為證實決定，所以延續現行。現在的解釋是，因為聽聞正法等時候，最初接觸到境界，叫做率爾心，其次是尋求等。

【English Translation】 English version There are two other situations. One is being inherently unkind, because the power of this cause cuts off the roots of goodness. The other is the power of conditions, which must be due to approaching bad friends. An Adhyavasaya (one without the seed of goodness) is someone who has completely severed the roots of goodness. An Icchantika (one who has severed the roots of goodness) is someone who has the seed of goodness. The Abhidharma says that the roots of goodness are severed simultaneously. There are two types of roots of goodness: one is the seed, and the other is the manifestation. Diminishing the power of the seed, preventing it from producing manifestation, is called severance. But it is not severing the seed, only severing the goodness that sentient beings in the desire realm are born with, which is not obtained through later efforts. When later efforts surpass the previous expedient means, this goodness will not arise again. Severing the roots of goodness is divided into nine grades, which cannot be completed in a single moment. It should be severed without interruption, not like cutting with a knife. There are four conditions for continuing the roots of goodness: one is sharp faculties (intelligent faculties), two is seeing relatives and friends cultivating merit, three is visiting good teachers and hearing about cause and effect, and four is generating hesitation because of previous conditions. Because of confirming the decision, the roots of goodness are continued again. Master Jing explained that when first hearing others say that there is cause and effect, the ear consciousness and simultaneous consciousness at that time are the srat-al mind (the initial thought). Because of generating hesitation, it is the seeking mind. Because it is indeterminate (neither good nor evil), it is not doubt-affliction. Confirming the decision is the deciding mind, which is also indeterminate, not good right view. Continuing the roots of goodness again is in the defiled-pure state (a state with both defilement and purity). Only in the mind of right view can the roots of goodness be continued. Because when severing the roots of goodness, it is severing its manifestation, and now the manifestation of goodness is continued again. The seed originally exists, so it cannot be said to be continued. If it is said that hesitation is the dvesha (driven by doubt-affliction), and after dvesha the mind of right view arises, which is called confirming the decision and continuing the roots of goodness, then which of the five minds does this doubt-affliction belong to? If it is in the position of the deciding mind, it cannot be called doubt. If it is in the position of the defiled-pure mind, why does doubt arise only after the deciding mind? Because of this obstacle, the previous explanation is followed. The Abhidharmakosha differs from the Sarvastivadins, believing that either doubt or right view can continue the roots of goodness. Ji (Kuiji) made two explanations. The first explanation is the same as Master Jing's, and adds that if one is sharp-witted, thinks srat-al, and continues the roots of goodness because of generating hesitation and confirming the decision, it is called continuation by the power of cause. If one is sharp-witted, later encounters good friends, hears the right Dharma, and continues the roots of goodness because of generating hesitation and confirming the decision, it is called continuation by the power of conditions. The second explanation is the same as the Sarvastivadins, without bias or preference. Master Bei said that because of generating hesitation, the seed of goodness is continued, and because of confirming the decision, the manifestation is continued. The current explanation is that when first contacting the realm when hearing the right Dharma, it is called the srat-al mind, and then seeking, etc.

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及與決定而未決定知所詮義。至染凈位或生疑心然後續善。或即正見而續善根故。言因生猶豫證決定故還續善根。若作是解者。還因薩婆多。此中通續生得及方便善。斷善之時勝法先盡。故正斷得。還續之時由內外緣。由此二善不定。由聞正法殊勝外緣引生善根通方便善。但自思惟見他修福多續生得后引方便故。或初續善唯起生得。方便後起以難生故。勝既先斷。所以後續。續欲界善。非上二界。頓續非漸。漸起余品。斷難盡故九。續頓生故一。斷處必能續續未必斷。俱舍第十七云。于現身中能續善不。亦有能續。除造逆人。彼人定從地獄將沒。將沒時言謂彼將死或即于彼將受生時。將受生時謂中有位見後果相便續善根。又云。緣力斷善根。地獄生時續斷勢弱故。因力斷善根。地獄死時續因力強故。又意樂壞非加行壞斷善根者。是人現在能續。若俱壞斷善者要身壞後方續善根。見壞或不壞等。其義亦爾。自下明死生。大文分二。初明內分死生。后明外分成壞。前中先明死生。后第二捲雲如是展轉諸有情類以下。明觀空而得盡漏。前中先明死後明生。死中文三。一總標列六種死。二次第別解。三又行善不善下隨義雜說。初文中雲謂由壽量極故而便致死者。總釋死義。莫問時非時死。但是捨命名壽量極于其六中。基師解云

【現代漢語翻譯】 現代漢語譯本 以及對於已經決定和尚未決定的認知，詮釋其意義。至於染污和清凈的階段，或許會產生疑慮之心，然後繼續行善。或者直接以正確的見解而延續善根。因此說，因為產生猶豫而證得決定，所以還能繼續行善根。如果這樣理解，那麼還是因為薩婆多（Sarvastivada，一切有部，佛教部派之一）。這裡普遍延續生得善和方便善。斷善的時候，殊勝的善法先盡，所以真正斷絕的是生得善。還能繼續行善的時候，是由於內外因緣。由此，這兩種善是不定的。由於聽聞正法這種殊勝的外緣，引發善根，普遍是方便善。只是自己思惟，看到他人修福，大多是延續生得善，之後才引發方便善。或者最初延續善根，只是生起生得善，方便善之後才生起，因為難以生起。殊勝的善法既然先斷絕，所以之後才能繼續。延續欲界的善，而不是上二界（色界和無色界）。頓然延續，而不是逐漸延續。逐漸生起其餘品類的善。斷絕難以窮盡，所以是九種。延續是頓然生起，所以是一種。斷絕之處必定能夠延續，延續之處未必斷絕。《俱舍論》第十七卷說：『在現世中能夠延續善根嗎？』也有能夠延續的，除了造作逆罪的人。那個人必定是從地獄將要沉沒。將要沉沒的時候說的是將要死亡，或者就在將要受生的時候。將要受生的時候說的是在中陰身階段，見到後世的果報之相，便能繼續善根。』又說：『因為業力的緣故斷絕善根，在地獄出生的時候，延續和斷絕的勢力都很弱。因為業力的因的緣故斷絕善根，在地獄死亡的時候，延續的因的力量很強。』又說，意樂（動機）壞了，而不是加行（行為）壞了而斷絕善根的人，這個人現在能夠延續善根。如果意樂和加行都壞了而斷絕善根的人，要等到身壞之後才能延續善根。見解壞了或者沒有壞等等，其中的意義也是如此。下面闡明死亡和出生。大的方面分為二，首先闡明內分的死亡和出生，之後闡明外分的成壞。前面一部分中，先闡明死亡，后闡明出生。死亡的部分分為三，一、總標列六種死亡，二、次第分別解釋，三、又行善不善下，隨著意義雜亂地解說。最初的部分中說：『所謂由於壽命的限度到了而導致死亡，總的解釋死亡的意義。』不論是時死還是非時死，都是捨棄名稱，壽命到了，在這六種死亡中。基師解釋說：

【English Translation】 English version And regarding the meaning of what is signified by decided and undecided knowledge. As for the stages of defilement and purity, perhaps a doubt arises, and then good deeds are continued. Or, with correct views, the roots of goodness are continued. Therefore, it is said that because doubt arises and certainty is attained, the roots of goodness can still be continued. If understood in this way, it is still because of the Sarvastivada (Sarvastivada, one of the Buddhist schools). Here, both the naturally acquired goodness and the expedient goodness are universally continued. When severing goodness, the superior Dharma is exhausted first, so what is truly severed is the naturally acquired goodness. When continuing goodness, it is due to internal and external conditions. Therefore, these two types of goodness are uncertain. Because of hearing the correct Dharma, which is a superior external condition, the roots of goodness are aroused, generally expedient goodness. Only through self-reflection, seeing others cultivating blessings, mostly the naturally acquired goodness is continued, and then expedient goodness is aroused. Or, initially continuing goodness, only naturally acquired goodness arises, and expedient goodness arises later because it is difficult to arise. Since the superior goodness is severed first, it can be continued later. Continuing the goodness of the desire realm, not the upper two realms (form realm and formless realm). Continuing suddenly, not gradually. Gradually arising the remaining categories of goodness. Severing is difficult to exhaust, so there are nine types. Continuing arises suddenly, so there is one type. The place of severance can certainly be continued, but the place of continuation may not be severed. The seventeenth volume of the Abhidharmakośabhāṣya says: 'In the present life, can goodness be continued?' There are also those who can continue, except for those who commit heinous crimes. That person will certainly sink from hell. When about to sink, it refers to when about to die, or just when about to be reborn. When about to be reborn, it refers to the intermediate state, seeing the signs of future retribution, then continuing the roots of goodness.' It also says: 'Because of the force of karma, the roots of goodness are severed; when born in hell, the power of continuation and severance is weak. Because of the force of the cause, the roots of goodness are severed; when dying in hell, the power of the cause of continuation is strong.' It also says that a person who severs the roots of goodness because the intention (motivation) is ruined, but not the action (conduct), can continue the roots of goodness in the present. If both intention and action are ruined, severing the roots of goodness, then one must wait until the body is destroyed before continuing the roots of goodness. Whether the view is ruined or not, etc., the meaning is the same. Below, the explanation of death and birth begins. Broadly, it is divided into two parts: first, explaining the internal division of death and birth; then, explaining the external division of formation and destruction. In the first part, death is explained first, and then birth is explained. The section on death is divided into three parts: 1. A general listing of the six types of death; 2. A sequential explanation of each; 3. Further explanations of good and bad deeds, following the meaning in a miscellaneous way. In the initial part, it says: 'So-called death due to the exhaustion of the lifespan, a general explanation of the meaning of death.' Regardless of whether it is death at the right time or death at the wrong time, it is all abandoning the name, the lifespan has reached its limit, among these six types of death. Master Ji explains:

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。初三死不明瞭識離身正死。后三死明瞭心識未離身將死。就第二別解中。壽盡死者。即業命終。是名時死。下二名非時死。衣食闕名福盡。若余緣枉死名不避不平等。九因即九緣義。別稱二九。七不知於己若損若益者。入水投火他損墮坑愚癡故死。八非時行非梵行。飢飽遠行病時而犯故死。九非量行非梵行。染愛過度故死。對法說三死。一壽盡故死。如生北洲極壽百歲。業雖未盡命盡故死。二福盡故死。耽定衣食闕橫緣故死。三業盡故死。三時業盡故。此論唯依現緣辨死。不依過去緣。故無業盡死。其外緣中離己名福盡。合己名不平等。對法通說過現合二緣名福。故二論不同。若依俱舍。約壽盡福不盡等作四句。可知。若依對法。初將壽。盡死對業盡死作四句。壽盡死非業盡者。如大乘中一業滅多生。如初一生壽盡故死業勢未盡。二業盡故死非壽盡者。如有一業但感百年。百年滿已遇勝緣故更延壽命。于所延壽不盡而死。第三可知。第四俱不盡死者。中夭之流。次將福盡死對壽盡死作四句。有福盡死者。如饑凍死等。有壽盡死非福盡。如大富者死有餘財。福壽俱盡死者。衣食與命一時俱盡。俱不盡死者。如大富者橫被他殺。次三性心死中之別有二。初明善不善心死。后明無記心死。初中有二。初別明二性心死。後重

明二性心死相差別。死有三位心。一正死心。即末後剎那。唯識說為第八識。對法論說。死有末心。生有初剎那。中有初剎那。唯無記性。二次前潤生心。唯第六識我愛相應。對法說為九種命終心唯有覆無記。三次前明利心。即此三性是粗想現行故。細想現行無記心者即我愛心。此說第六識。若粗第八即末後心。故說不能憶善惡法。就第三隨義雜說中文分為八。一明三性何類先起。二明死因。三明善惡相。四明潤生相。五明解支節。六明根沒頓漸。七死名差別。八上下舍相。第二文中二因力者。初是名言種子。后是業。此人次生二因熟今速捨命。第三文中。謂受盡先業所引果已行不善善者。見中有前相。如日後分者。日將沒時。或山山峰影者。下品惡業者。當相如峰影懸覆。中品如山遍覆。上品如日後分極覆。或下品如日後分影覆。中品如山遍覆。上品如峰影極覆。此是將命終時由先惡業所見當果相。下辨差別所以。不言下品不善業者。以多無惡相故且不說。第四解潤生相中。景師等解。泛論潤有二時。一于將命終位愛潤業受中有生。中有末心起愛潤必受生有。此二時起受唯是修斷故。對法第五云。此自體愛唯是俱生有覆無記性。此自體愛既是隱沒。將知即非發業煩惱。以對法雲俱生或能發惡行業者是不善故。是則俱

{ "translations": [ "現代漢語譯本", "明二性心死相差別。（闡明兩種性質的心在死亡時的不同表現）", "死有三位心。（死亡時有三種心）", "一正死心（yī zhèng sǐ xīn）。（第一種是正死心）即末後剎那（mò hòu chà nà）。（指臨終的最後一刻）唯識（wéi shí）說為第八識（dì bā shí）。（唯識宗認為是第八識，即阿賴耶識）對法論（duì fǎ lùn）說。（《對法論》中說）死有末心（sǐ yǒu mò xīn）。（死亡時有最後的心）生有初剎那（shēng yǒu chū chà nà）。（出生時有最初的剎那）中有初剎那（zhōng yǒu chū chà nà）。（中陰身有最初的剎那）唯無記性（wéi wú jì xìng）。（這些都只是無記性的）", "二次前潤生心（èr cì qián rùn shēng xīn）。（第二種是臨終前滋潤來生的心）唯第六識（wéi dì liù shí）我愛相應（wǒ ài xiāng yìng）。（只有第六識與我愛相應）對法（duì fǎ）說為九種命終心（jiǔ zhǒng mìng zhōng xīn）唯有覆無記（wéi yǒu fù wú jì）。（《對法》中說，九種命終心只有有覆無記）", "三次前明利心（sān cì qián míng lì xīn）。（第三種是臨終前清晰明瞭的心）即此三性（jí cǐ sān xìng）是粗想現行故（shì cū xiǎng xiàn xíng gù）。（因為這三種性質是粗略的想法顯現）細想現行無記心者（xì xiǎng xiàn xíng wú jì xīn zhě）即我愛心（jí wǒ ài xīn）。（細微的想法顯現的無記心就是我愛心）此說第六識（cǐ shuō dì liù shí）。（這裡說的是第六識）若粗第八（ruò cū dì bā）即末後心（jí mò hòu xīn）。（如果粗略的是第八識，那就是最後的心）故說不能憶善惡法（gù shuō bù néng yì shàn è fǎ）。（所以說不能回憶善惡之法）", "就第三隨義雜說中文分為八。（關於第三種心，根據意義混合來說，可以分為八個方面）", "一明三性何類先起。（闡明三種性質中哪一種先產生）", "二明死因。（闡明死亡的原因）", "三明善惡相。（闡明善惡的景象）", "四明潤生相。（闡明滋潤來生的景象）", "五明解支節。（闡明肢體解離）", "六明根沒頓漸。（闡明根沒的快速或緩慢）", "七死名差別。（闡明死亡名稱的差別）", "八上下舍相。（闡明上下捨棄的景象）", "第二文中二因力者。（第二種情況中的兩種因的力量）", "初是名言種子（chū shì míng yán zhǒng zǐ）。（首先是名言的種子）", "后是業（hòu shì yè）。（然後是業力）", "此人次生二因熟今速捨命。（這個人來生兩種因緣成熟，現在迅速捨棄生命）", "第三文中。（在第三種情況中）", "謂受盡先業所引果已行不善善者。（指承受完先前業力所引的果報后，又做了不善或善事的人）", "見中有前相。（會看到中陰身之前的景象）", "如日後分者（rú rì hòu fēn zhě）。（比如太陽落山後的景象）日將沒時（rì jiāng mò shí）。（太陽將要落下的時候）", "或山山峰影者（huò shān shān fēng yǐng zhě）。（或者像山峰的影子）下品惡業者（xià pǐn è yè zhě）。（下品惡業的人）當相如峰影懸覆（dāng xiāng rú fēng yǐng xuán fù）。（所看到的景象就像山峰的影子懸掛覆蓋）中品如山遍覆（zhōng pǐn rú shān biàn fù）。（中品惡業的人，所看到的景象就像山遍佈覆蓋）上品如日後分極覆（shàng pǐn rú rì hòu fēn jí fù）。（上品惡業的人，所看到的景象就像太陽落山後完全覆蓋）", "或下品如日後分影覆（huò xià pǐn rú rì hòu fēn yǐng fù）。（或者下品惡業的人，所看到的景象就像太陽落山後的影子覆蓋）中品如山遍覆（zhōng pǐn rú shān biàn fù）。（中品惡業的人，所看到的景象就像山遍佈覆蓋）上品如峰影極覆（shàng pǐn rú fēng yǐng jí fù）。（上品惡業的人，所看到的景象就像山峰的影子完全覆蓋）", "此是將命終時由先惡業所見當果相。（這是將要命終時，由於先前的惡業所看到的將要承受的果報景象）", "下辨差別所以。（下面辨別差別的緣由）", "不言下品不善業者。（不說下品不善業的原因）", "以多無惡相故且不說。（因為大多數沒有惡的景象，所以暫且不說）", "第四解潤生相中。（在第四種解釋滋潤來生的景象中）", "景師等解。（景師等人解釋）", "泛論潤有二時。（泛泛而論，滋潤有兩個時機）", "一于將命終位愛潤業受中有生。（一是在將要命終的時候，以愛來滋潤業力，從而接受中陰身和來生）", "中有末心起愛潤必受生有。（中陰身的最後時刻，生起愛來滋潤，必定會接受來生）", "此二時起受唯是修斷故。（這兩個時機生起的感受，都是修所斷的緣故）", "對法第五云。（《對法》第五中說）", "此自體愛唯是俱生有覆無記性。（這種自體愛只是俱生而來的有覆無記性）", "此自體愛既是隱沒。（這種自體愛既然是隱沒的）", "將知即非發業煩惱。（可以知道就不是引發業的煩惱）", "以對法雲俱生或能發惡行業者是不善故。（因為《對法》中說，俱生或者能夠引發惡行業的是不善的緣故）", "是則俱（shì zé jù）", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version", "Clarifying the Differences in the Appearance of Death for Minds of Two Natures.", "There are three states of mind at death:", "1. The Mind at the Moment of Death (yī zhèng sǐ xīn): This refers to the final instant (mò hòu chà nà) of life. The Consciousness-Only school (Wéi Shí) identifies this as the Eighth Consciousness (dì bā shí), the Alaya Consciousness. The Abhidharma texts (Duì Fǎ Lùn) state: 'At death, there is the final mind (sǐ yǒu mò xīn); at birth, there is the initial instant (shēng yǒu chū chà nà); in the intermediate state, there is the initial instant (zhōng yǒu chū chà nà).' These are all of an indeterminate nature (wéi wú jì xìng).", "2. The Mind that Precedes Rebirth (èr cì qián rùn shēng xīn): This is the mind that nourishes the next life. Only the Sixth Consciousness (wéi dì liù shí), associated with self-love (wǒ ài xiāng yìng), is involved. The Abhidharma (Duì Fǎ) describes this as one of the nine types of minds at the end of life (jiǔ zhǒng mìng zhōng xīn), which are exclusively obscured and indeterminate (wéi yǒu fù wú jì).", "3. The Mind of Clear Awareness Before Death (sān cì qián míng lì xīn): This refers to the mind that is clear and lucid before death. These three natures (jí cǐ sān xìng) are due to the active manifestation of coarse thoughts (shì cū xiǎng xiàn xíng gù). The indeterminate mind in which subtle thoughts are active (xì xiǎng xiàn xíng wú jì xīn zhě) is the mind of self-love (jí wǒ ài xīn). This refers to the Sixth Consciousness (cǐ shuō dì liù shí). If the Eighth Consciousness is coarse (ruò cū dì bā), then it is the final mind (jí mò hòu xīn). Therefore, it is said that one cannot recall good or evil deeds (gù shuō bù néng yì shàn è fǎ).", "Regarding the third type, the discussion is divided into eight aspects based on a mixed interpretation of its meaning:", "1. Clarifying which of the three natures arises first.", "2. Clarifying the causes of death.", "3. Clarifying the signs of good and evil.", "4. Clarifying the signs that nourish rebirth.", "5. Clarifying the disintegration of limbs.", "6. Clarifying the sudden or gradual disappearance of the senses.", "7. Clarifying the different names for death.", "8. Clarifying the signs of abandoning the upper and lower realms.", "In the second section, 'the power of two causes' refers to:", "First, the seeds of verbal expression (chū shì míng yán zhǒng zǐ).", "Second, karma (hòu shì yè).", "The maturation of these two causes for the next life leads to a swift abandonment of life now.", "In the third section:", "It refers to those who, having exhausted the fruits brought about by their previous karma, have engaged in unwholesome or wholesome actions.", "They see the preceding signs of the intermediate state.", "For example, 'like the afterglow of the sun' (rú rì hòu fēn zhě), when the sun is about to set (rì jiāng mò shí).", "Or 'like the shadow of a mountain peak' (huò shān shān fēng yǐng zhě). For those with inferior evil karma (xià pǐn è yè zhě), the appearance is like a mountain peak's shadow hanging over them (dāng xiāng rú fēng yǐng xuán fù). For those with middling karma, it is like a mountain covering everything (zhōng pǐn rú shān biàn fù). For those with superior evil karma, it is like the extreme covering of the sun's afterglow (shàng pǐn rú rì hòu fēn jí fù).", "Or, for those with inferior karma, the appearance is like the shadow covering the sun's afterglow (huò xià pǐn rú rì hòu fēn yǐng fù). For those with middling karma, it is like a mountain covering everything (zhōng pǐn rú shān biàn fù). For those with superior evil karma, it is like the extreme covering of a mountain peak's shadow (shàng pǐn rú fēng yǐng jí fù).", "These are the appearances of the fruits to be experienced, seen at the time of death, due to previous evil karma.", "The following explains the reasons for the differences.", "The reason for not mentioning inferior unwholesome karma is:", "Because most do not have evil signs, so it is not discussed for now.", "In the fourth section, explaining the signs that nourish rebirth:", "The teachers like Jing Shi explain:", "Generally speaking, there are two times for nourishment:", "First, at the moment of approaching death, love nourishes the karma, leading to the acceptance of the intermediate state and rebirth.", "At the final moment of the intermediate

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生愛中有九品。上三品強是不善能發業。下六品是隱沒無記不能發業。將欲死時及中有末心。爾時心細故但起后之六品不發業。愛父母是生有緣。中有末心起倒見。求交會時名求生有。對法亦云。已離欲聖者對治力強。雖未永斷此愛不行。由隨眠力令生相續。然與五十九文不同。彼明七種結生相續。一由纏及隨眠潤生。謂諸異生。二唯隨眠潤生。謂已見聖蹟。彼文既爾。是須斯那含俱種潤生。何故二處不同。三藏解。從多而說異生起愛聖者隨眠。于中細論。須斯起愛那含隨眠。亦可須斯雖現行愛由智力制。不同異生所起愛力。故總說言已見聖蹟唯隨眠潤。測師等云。瑜伽約潤中有說唯隨眠。雜集約潤生有說現行愛。故不相違。以在死位去道近故唯種子潤。若在中有潤生有時去聖道遠故亦現行。備師云。若不還者在初禪等愛未盡。故沒于下天生於上處。亦起我愛。然此論文約沒欲生上界。故說不起。上來所說唯愛潤生。若依五十九捲雲。全界一切煩惱皆能結生。三藏解云。將命終時及中有末心定須起愛。此愛正潤生故。此二時次前得起余結助潤生故。以愛正潤生故。故此論云。將命終時乃至未至惛昧想位長時所習我愛現行。對法第五云。相續力者有九種命終與自體相應。於三界中各令欲色無色界生相續。攝論亦云。若無

【現代漢語翻譯】 現代漢語譯本 生愛中有九品。上三品強，是不善，能發業。下六品是隱沒無記，不能發業。將要死亡時以及中有的最後時刻，由於心很細微，所以只生起后六品愛，不能引發業力。愛父母是生有的因緣。中有的最後時刻生起顛倒見，尋求交合的時候，叫做求生有。《對法》也說，已經脫離慾望的聖者，因為對治的力量強大，即使沒有永遠斷除這種愛，也不會讓它發生作用。由於隨眠的力量，使生命相續不斷。然而這與第五十九卷的說法不同。第五十九卷說明了七種結生相續的情況：第一種是由纏和隨眠來潤生，指的是各種異生。第二種是隻有隨眠來潤生，指的是已經見到聖蹟的人。第五十九卷既然這樣說，就是指須陀洹（Srotapanna，入流者）、斯陀含（Sakrdagamin，一來者）都由隨眠來潤生。為什麼兩處說法不同呢？三藏的解釋是，從多數情況來說，異生生起愛，聖者生起隨眠。如果詳細討論，須陀洹生起愛，斯陀含生起隨眠。也可以說，須陀洹雖然現行生起愛，但由於智慧的力量能夠控制，不同於異生所生起的愛的力量。所以總的來說，已經見到聖蹟的人只有隨眠來潤生。測師等人說，《瑜伽師地論》是就潤中有來說的，只有隨眠。《雜集論》是就潤生有來說的，有現行愛。所以不相違背。因為在死亡的時候，距離道很近，所以只有種子來潤。如果在中有潤生的時候，距離聖道很遠，所以也有現行。備師說，如果不還者（Anagamin，不來者）在初禪等境界中，愛還沒有斷盡，所以在地獄天死亡，生到上界天，也會生起我愛。然而這篇論文是就死亡後生到上界來說的，所以說不會生起。上面所說的只是愛來潤生。如果按照第五十九卷的說法，整個界的一切煩惱都能結生。三藏解釋說，將要死亡的時候以及中有的最後時刻，一定要生起愛。這種愛是真正潤生的原因。這兩個時刻之前，可以生起其他的結來幫助潤生。因為愛是真正潤生的原因，所以這篇論文說，將要死亡的時候，乃至沒有達到昏昧的想的階段，長時間所習慣的我愛會現行。《對法》第五卷說，相續的力量有九種，在死亡的時候與自體相應，在三界中各自使欲界、色界、無色界的生命相續不斷。《攝大乘論》也說，如果沒有愛，

【English Translation】 English version There are nine grades of love in becoming. The upper three grades are strong, are unwholesome, and can generate karma. The lower six grades are obscured and indeterminate, and cannot generate karma. At the time of death and at the end of the intermediate state (antarabhava), because the mind is subtle, only the latter six grades of love arise, which do not generate karma. Love for parents is a condition for becoming. At the end of the intermediate state, inverted views arise. Seeking intercourse is called seeking becoming. The Abhidharma also says that a arya (noble being) who has abandoned desire has strong antidotal power. Although this love is not completely eradicated, it does not function because of the power of the latent tendencies (anusaya). However, it allows the continuation of existence due to the force of latent tendencies. However, this differs from the 59th fascicle, which explains the seven types of rebirth continuation: the first is rebirth nourished by entanglements (paryavasthana) and latent tendencies, referring to various ordinary beings (prthagjana); the second is rebirth nourished only by latent tendencies, referring to those who have already seen the holy traces. Since the 59th fascicle states this, it refers to Srotapanna (stream-enterer) and Sakrdagamin (once-returner) being nourished by latent tendencies. Why are the two statements different? The Tripitaka explains that, generally speaking, ordinary beings generate love, while aryas generate latent tendencies. In detail, Srotapanna generate love, while Sakrdagamin generate latent tendencies. It can also be said that although Srotapanna generate love in the present moment, they can control it with the power of wisdom, unlike the power of love generated by ordinary beings. Therefore, it is generally said that those who have already seen the holy traces are nourished only by latent tendencies. The measurers (tarka) and others say that the Yogacarabhumi-sastra speaks of only latent tendencies in relation to nourishing the intermediate state, while the Abhidharmasamuccaya speaks of present love in relation to nourishing becoming. Therefore, they are not contradictory. Because at the time of death, one is close to the path, only the seeds nourish. If one is in the intermediate state nourishing becoming, one is far from the holy path, so there is also present love. Master Bei says that if a Anagamin (non-returner) is in the first dhyana (meditative absorption) etc., their love has not been exhausted. Therefore, they die in a lower heaven and are born in a higher realm, and also generate self-love. However, this treatise speaks of dying in the desire realm and being born in the upper realm, so it says that it does not arise. What has been said above is only that love nourishes becoming. According to the 59th fascicle, all afflictions in the entire realm can cause rebirth. The Tripitaka explains that at the time of death and at the end of the intermediate state, love must arise. This love is the true cause of nourishment. Before these two moments, other fetters can arise to help nourish. Because love is the true cause of nourishment, this treatise says that at the time of death, until one reaches the stage of unconsciousness, the self-love that has been practiced for a long time will manifest. The fifth fascicle of the Abhidharma says that the power of continuity has nine aspects, corresponding to the self at the time of death, and causing the continuation of life in the desire realm, form realm, and formless realm. The Mahayanasamgraha also says that if there is no love,

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修道無明諸行不熟。十地經亦識為種子。愛水為潤。覆以余結生名色身。由此建立中有生報者。有兩解。一云。有中報生即持業釋。一云。中有及生報是相違釋。第五解支節中。除天那落迦者。天唯善業果。地獄恒解支節。更須何須說。輕謂作善業者。凡解支節是惡業感。然作善者惡業輕微。故解節亦輕。第八上下舍相中。唯心處舍者。前雖上下冷觸漸起。至於心處未甚苦冷。即時後識心處舍時。復從心處大冷觸起遍滿所依。今依此文上下。漸舍皆至於心。昔來相傳。若種善漸冷至頭面即死。若造惡業生鬼中者。從頭漸冷至腹即死。若生畜生至膝即死。若生地獄至腳即死。即皆無文證。又舊世親釋云。若作善業所起冷觸定應向上。若造惡業所起冷觸定應向下。人即觸云。若生善趣從足漸冷至頭方死。若生惡道從頭漸冷至足方死。此由未見此論故。信自人情。據實阿賴耶識初受生時。最初托處即名肉心。若識舍肉心即名為死。故此卷末云。又羯邏藍識最初托處即名肉心。如是識於此處最初托。即從此處最後舍。自下明生。先問后答。答中文三。一明中有方便生。二爾時父母貪愛俱極下。明生有根本生。三第二卷中又羯邏藍漸增長時下。明本有漸增長。此言生者。即生支故。唯識云。始從中有至本有中未衰變來皆生支攝。

【現代漢語翻譯】 現代漢語譯本 修道之人如果對無明和諸行不夠熟悉，那麼《十地經》（Dashabhumika Sutra）也認為『識』（Vijnana，意識）是種子，『愛』（Trsna，渴愛）是滋潤的水，被其餘的煩惱所覆蓋，從而產生『名色身』（Namarupa，名色）。由此建立了『中有』（Antarabhava，中陰身）和『生報』（Jati，生）的概念。對於這一點，有兩種解釋：一種認為『中有生報』是指『持業釋』（Karmadharaya），即中有的果報；另一種認為『中有』和『生報』是『相違釋』（Tatpurusa），兩者相互對立。 在第五個解支節中，排除了天（Deva，天道）和那落迦（Naraka，地獄道）的情況。因為天道只有善業的果報，而地獄道則總是肢體分離，所以沒有必要再多說。所謂『輕』，是指那些做了善業的人，通常肢體分離是惡業所感。然而，行善之人所造的惡業輕微，因此肢體分離的情況也較輕微。 在第八個上下舍相中，只有在『心處』（Hrdaya，心臟部位）捨棄時，才會出現這種情況：之前雖然上下部位的冷觸逐漸產生，但直到心處還沒有感到非常痛苦的寒冷。當後來的意識在心處捨棄時，又會從心處產生巨大的寒冷，遍佈全身。現在根據這段經文，上下部位逐漸捨棄都會到達心處。過去相傳，如果種了善業，寒冷逐漸向上到達頭面就會死亡；如果造了惡業，將要生到鬼道中，寒冷從頭開始逐漸向下到達腹部就會死亡；如果生到畜生道，寒冷到達膝蓋就會死亡；如果生到地獄道，寒冷到達腳就會死亡。這些都沒有經文的證據。 此外，舊的世親（Vasubandhu）的解釋說，如果做了善業，所產生的寒冷一定向上；如果造了惡業，所產生的寒冷一定向下。有人立刻反駁說，如果生到善趣，寒冷從腳開始逐漸向上到達頭部才會死亡；如果生到惡道，寒冷從頭部開始逐漸向下到達腳才會死亡。這是因為沒有看到這部論典的緣故，相信了自己的主觀臆測。實際上，阿賴耶識（Alaya-vijnana，阿賴耶識）最初受生時，最初依託的地方就叫做『肉心』（肉團心）。如果意識捨棄了肉心，就叫做死亡。因此，這一卷的末尾說：『又羯邏藍』（Kalala，凝滑）的意識最初依託的地方就叫做肉心。像這樣，意識在這個地方最初依託，也就從這個地方最後捨棄。 下面說明『生』（Jati，生）。先提問，后回答。回答分為三部分：一是說明『中有』（Antarabhava，中陰身）方便生；二是『爾時父母貪愛俱極下』，說明『生有』（Bhava，有）根本生；三是第二卷中『又羯邏藍漸增長時下』，說明『本有』（Jati，生）逐漸增長。這裡說的『生』，就是『生支』（Jati，生支）。《唯識論》（Vijnaptimatrata-siddhi）說：『從中有到本有中未衰變來，都屬於生支所攝。』

【English Translation】 English version If a practitioner is not proficient in ignorance and volitional actions (Samskaras), the Dashabhumika Sutra also considers 'consciousness' (Vijnana) as a seed, and 'craving' (Trsna) as the water that nourishes it, covered by other afflictions, thus producing the 'name and form body' (Namarupa). From this, the concepts of 'intermediate existence' (Antarabhava) and 'birth' (Jati) are established. There are two interpretations of this: one believes that 'intermediate existence and birth' refers to 'Karmadharaya,' which is the result of the intermediate existence; the other believes that 'intermediate existence' and 'birth' are 'Tatpurusa,' which are opposed to each other. In the fifth analysis of the limbs, the cases of Deva (heavenly realm) and Naraka (hell realm) are excluded. Because the heavenly realm only has the result of good karma, and the hell realm always has dismemberment, there is no need to say more. The so-called 'light' refers to those who have done good deeds; usually, dismemberment is felt by bad karma. However, the evil karma created by those who do good deeds is slight, so the dismemberment is also slight. In the eighth aspect of abandoning above and below, this situation only occurs when abandoning at the 'heart place' (Hrdaya): although the cold touch gradually arises above and below before, it has not felt very painful cold until the heart place. When the subsequent consciousness abandons at the heart place, a huge cold will arise from the heart place and spread throughout the body. Now, according to this passage, the gradual abandonment above and below will reach the heart place. It has been passed down in the past that if good karma is planted, death will occur when the cold gradually reaches the head and face; if evil karma is created and one is about to be born into the ghost realm, death will occur when the cold gradually goes down from the head to the abdomen; if one is born into the animal realm, death will occur when the cold reaches the knees; if one is born into the hell realm, death will occur when the cold reaches the feet. There is no textual evidence for these. In addition, the old Vasubandhu's explanation says that if good karma is done, the cold produced must go upward; if evil karma is created, the cold produced must go downward. Someone immediately retorted that if one is born into a good realm, death will occur when the cold gradually goes upward from the feet to the head; if one is born into an evil path, death will occur when the cold gradually goes downward from the head to the feet. This is because they have not seen this treatise, and they believe in their own subjective speculation. In fact, when the Alaya-vijnana is first conceived, the place where it first relies is called the 'flesh heart' (physical heart). If consciousness abandons the flesh heart, it is called death. Therefore, the end of this volume says: 'Also, the consciousness of Kalala first relies on the place called the flesh heart.' In this way, consciousness first relies on this place, and it also abandons from this place last. The following explains 'birth' (Jati). First ask a question, then answer. The answer is divided into three parts: first, it explains the convenient birth of 'intermediate existence' (Antarabhava); second, 'at that time, the parents' greed and love are extremely strong,' which explains the fundamental birth of 'existence' (Bhava); third, in the second volume, 'also, when Kalala gradually grows,' which explains the gradual growth of 'birth' (Jati). The 'birth' mentioned here is the 'limb of birth' (Jati). The Vijnaptimatrata-siddhi says: 'From the intermediate existence to the original existence, before it has declined, it is all included in the limb of birth.'

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辨中有中二十二門。一明中有因緣。由我愛無間已生故者。牒前將死起於我愛。雖次潤生愛滅起正死心。今現舉初故略而不說。無始樂著戲論因已熏習者。即是名言種子。望生中有是親因緣。凈不凈業因已熏習故者。有分熏習望生中有為增上緣。故顯揚云。無始熏習為因。善惡業為緣。彼所依體者。中有賴耶與同時蘊為所緣體故。由二種因增上力故者。牒前我愛及凈不凈業名增上力。從自種子即於是處中有異熟無間得生者。從名言熏習自種子即于死有滅處中有生。如種滅處即有芽生。問欲色界死處中有即生。此事可爾。無色界死若生地獄所現中有從何處生。答依景師解。隨前死處中有現前。若無色死復無色經無量生后從無色死生地獄時所起中有。還於最初從地獄死生無色處中有現前。基師云。此有一難。謂如在欲界得色界定業力猶微成后報業。次得無色定業勝為生報。生無色界受生報已。生色界中方受后報。爾時欲界二十劫空乃于欲界前身死處中有現前而色界生。此亦難解。應言即于當生處現。理亦何失。雖有此解理實不然。前死處現其理為正。無色無處即于入定死處受果。故從死處中有現前。若生處現便太疏遠。生處當遙。誰次傳識。故前說是。今依婆沙評家。當生處中有現前。大乘中未見文。亦可取小乘文為證。

【現代漢語翻譯】 現代漢語譯本 辨中有中二十二門：一、明中有因緣。由『我愛』（執著于自我的愛）無間已生故者：這是承接前面關於臨死時生起『我愛』的說法。雖然接著是潤生的愛滅，生起真正的死心，但現在只提最初的『我愛』，所以省略了後面的部分。『無始樂著戲論因已熏習者』：這就是名言的種子。對於生起中有來說，這是親因緣。『凈不凈業因已熏習故者』：有分熏習對於生起中有來說是增上緣。所以《顯揚論》說：『無始熏習為因，善惡業為緣。』『彼所依體者』：中有賴耶（阿賴耶識，儲存所有經驗的倉庫）與同時的蘊（構成個體的要素）作為所緣的體。『由二種因增上力故者』：這是指前面的『我愛』以及凈不凈業名為增上力。『從自種子即於是處中有異熟無間得生者』：從名言熏習的自種子，即在死有滅處，中有生起。如同種子滅處，立即有芽生起。問：欲界死處，中有立即生起，這件事可以理解。無色界死，如果生到地獄，所顯現的中有從何處生起？答：依照景師的解釋，隨前死處，中有現前。如果無色界死，又經過無色界無量生的時間，之後從無色界死而生到地獄時，所生起的中有，還是在最初從地獄死而生到無色界處，中有現前。基師說：這裡有一個難題。比如在欲界得到定（未明確的禪定名稱），業力還很微弱，成為后報業。接著得到無色定，業力殊勝，成為生報。在無色界受完生報后，生到中，才受后報。那時，欲界的二十劫已經空過，才在欲界前身死處，中有現前而**生。這件事也很難解釋。應該說，即在當生處現前，道理也沒有什麼缺失。雖然有這種解釋，但道理實際上並非如此。前死處現前，這個道理才是正確的。無色界沒有處所，即在入定死處受果。所以從死處中有現前。如果生處現前，就太疏遠了。生處遙遠，誰來傳遞識呢？所以前面是這樣說的。現在依照婆沙評家的說法，當生處中有現前。大乘經典中沒有見到這樣的說法，也可以採用小乘的說法作為佐證。

【English Translation】 English version The twenty-two aspects of the intermediate state (antarabhava) within the intermediate state. 1. Clarifying the conditions for the intermediate state. 'Because of the uninterrupted arising of 'I-love' (attachment to self)': This refers back to the previous statement about the arising of 'I-love' at the time of death. Although the love that sustains rebirth ceases and the true mind of death arises, only the initial 'I-love' is mentioned here, so the later part is omitted. 'Those who have been habituated to the cause of delighting in playful concepts since beginningless time': This refers to the seeds of conceptual language. With respect to the arising of the intermediate state, this is the direct cause. 'Because the causes of pure and impure karma have been habituated': The habituation of the life-continuum (bhavanga) is the contributing condition for the arising of the intermediate state. Therefore, the Xianyang Lun (Exposition of the Teachings) says: 'Habituation since beginningless time is the cause, and good and evil karma are the conditions.' 'That which is relied upon': The intermediate state's alaya (storehouse consciousness, the repository of all experiences) and the co-arising aggregates (skandhas, the elements that constitute an individual) serve as the object of reliance. 'Because of the increasing power of the two kinds of causes': This refers to the aforementioned 'I-love' and pure and impure karma as increasing power. 'From its own seed, the intermediate state of ripening immediately arises in that place': From the self-seed of habituation to conceptual language, the intermediate state arises immediately at the place where the death-state ceases. Just as a sprout arises immediately where a seed ceases. Question: In the realm of desire, the intermediate state arises immediately at the place of death, which is understandable. But in the realm of formlessness, if one is born in a lower realm, from where does the manifested intermediate state arise? Answer: According to Master Jing's explanation, the intermediate state manifests at the place of the previous death. If one dies in the realm of formlessness and spends countless lives in the realm of formlessness, and then dies in the realm of formlessness and is born in a lower realm, the intermediate state that arises still manifests at the place where one initially died in the lower realm and was born in the realm of formlessness. Master Ji says: There is a difficulty here. For example, if one attains samadhi (unclear name of meditation) in the realm of desire, the power of karma is still weak, becoming karma to be experienced later. Then, one attains formless samadhi, the power of karma is superior, becoming karma to be experienced in the next life. After experiencing the karma of the next life in the realm of formlessness, one is born in ** and then experiences the karma to be experienced later. At that time, twenty kalpas (eons) in the realm of desire have passed, and the intermediate state manifests at the place of death in the previous life in the realm of desire, and then one is born in . This is also difficult to explain. It should be said that it manifests immediately at the place where one is to be born, and there is nothing wrong with this reasoning. Although there is this explanation, the reasoning is not actually correct. The manifestation at the place of the previous death is the correct reasoning. The realm of formlessness has no location, so one experiences the result at the place of death in meditation. Therefore, the intermediate state manifests from the place of death. If it manifests at the place of birth, it is too distant. The place of birth is far away, who will transmit the consciousness? Therefore, it was said earlier. Now, according to the commentators of the Vibhasa (Commentary), the intermediate state manifests at the place where one is to be born. This statement has not been seen in Mahayana scriptures, but the statement of Hinayana can also be taken as evidence.

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故此說為正。問若爾無色沒生地獄者。既隨當生處中有現前。彼無往來。何用中有。解云。要須中有起染污意求生方生。又潤生有業或必中有中起故。婆沙解云。彼先已造感中有業。雖無往來亦受中有。業力所引必應起故。二死生同時。三具根。以於六處門常求有故。四相狀。五極凈天眼境。即大菩薩廣慧聲聞天眼能見。諸天報得天眼及輪王眼不見。中有妙于阿耨塵故。六不同前將死位起內我愛。唯起境界愛。緣當生境故。七同當生形。一業招故。八如天眼見障外色。九身往。如得神通。十不見異趣。見同類及身當生處。問見幾世界中有有情。解云。隨其眼見所應生處。若三千界或三千外其中中有皆悉見之。十一行相。惡業眼視下凈者生三惡趣。雖見生處見其勝凈。所以欣生。若見穢相不欣生。故俱舍云。天首上三橫。地獄頭歸下。此文並說地獄為面視於下。非頭不向下。但與餘二趣視下相似。故同說之。十二生時分限。七日一死。壽勢頹敗。乃至極經七七日住必得生處。問有眾生造輪王業。未至劫增其人已住輪王中有。豈不久得劫增耶。解云。審有是人。即往余世界中得於生處。十三可轉生處。生時二緣未合。謂父母等未和合。禽獸等非時。如獨生狐中等。時處未和故。或如謗解脫生地獄等。皆可轉故。十四釋異名

【現代漢語翻譯】 現代漢語譯本 因此這種說法是正確的。有人問：如果這樣，無色界眾生死亡后要投生到地獄，既然隨著將要投生的地方，中陰身（Antarabhava）已經顯現，他們又沒有往來，那要中陰身做什麼呢？ 解釋說：一定要中陰身生起染污的意念，尋求投生才會投生。而且潤生的業，或許一定在中陰身中生起。 《婆沙論》（Vibhasa）解釋說：他們先前已經造作了感生中陰身的業，即使沒有往來，也會承受中陰身。因為業力的牽引，必定會生起。 二、死生同時。 三、具根。因為在六處門（Sadayatana）常常尋求存在。 四、有相狀。 五、是極清凈的天眼（ দিব্যদৃষ্টি, Dibyachaksus）的境界，也就是大菩薩（Mahābodhisattva）、廣慧聲聞（Śrāvaka）的天眼能夠看見。諸天報得的天眼以及輪王（Chakravartin）的眼睛看不見，因為中陰身比阿耨塵（Anu）還要細微。 六、不同於臨死時生起內在的我愛（Atma-trishna），中陰身只生起對境界的愛，因為緣著將要投生的境界。 七、和將要投生的形體相同，因為同一種業力招感。 八、如同天眼看見障礙物之外的顏色。 九、身體能前往，如同獲得神通（Abhijñā）。 十、看不見不同的趣（Gati），只能看見同類以及自身將要投生的地方。 有人問：能看見幾個世界的中陰身有情？ 解答說：隨著他的天眼所能看見的，所應投生的地方。如果是三千大千世界（Trisahasra-Mahasahasra-lokadhatu）或者三千大千世界之外，其中的中陰身都能看見。 十一、行相。惡業者眼睛向下看，清凈者投生到三惡趣（Tri-apaya）。即使看見將要投生的地方，也看見那裡殊勝清凈，所以欣然前往投生。如果看見污穢的景象，就不會欣然投生。所以《俱舍論》（Abhidharmakośa）說：『天首向上，三橫，地獄頭歸下。』這段文字都是說地獄眾生面朝下看，不是頭不向下，只是和其餘二趣向下看相似，所以一同這樣說。 十二、投生時的時間期限。七天一死，壽命衰敗，乃至最多經過七個七天，必定得到投生之處。 有人問：如果有眾生造作了輪王（Chakravartin）的業，還沒到劫增的時候，這個人已經住在輪王的中陰身中，難道不會很久才能等到劫增的時候嗎？ 解答說：確實有這樣的人，就會前往其餘世界中得到投生之處。 十三、可以轉變投生之處。投生時兩個因緣沒有聚合，就是父母等沒有和合，禽獸等不是時候，比如獨生狐的中陰身等。因為時間和地點沒有和合的緣故。或者比如誹謗解脫而生地獄等，都可以轉變的緣故。 十四、解釋不同的名稱。 English version Therefore, this statement is correct. Question: If that's the case, when beings from the Formless Realm (Arūpadhātu) die and are to be reborn in a lower realm, since the intermediate state (Antarabhava) manifests according to the place of rebirth, and they do not travel, what is the purpose of the intermediate state? Answer: It is necessary for the intermediate state being to generate defiled thoughts and seek rebirth in order to be reborn. Furthermore, the karma that moistens rebirth may necessarily arise in the intermediate state. The Vibhasa explains: They have previously created karma that causes the intermediate state. Although there is no travel, they still experience the intermediate state because the force of karma compels it to arise. Two, death and birth are simultaneous. Three, possessing sense faculties (Sadayatana). Because they constantly seek existence through the six sense doors. Four, having characteristics. Five, it is the realm of extremely pure divine eye ( দিব্যদৃষ্টি, Dibyachaksus), which is visible to the divine eye of great Bodhisattvas (Mahābodhisattva) and Śrāvakas (Śrāvaka) with vast wisdom. The divine eye obtained as a result of the gods' karma and the eye of a Chakravartin (Chakravartin) cannot see it because the intermediate state is finer than Anu. Six, unlike the arising of inner self-love (Atma-trishna) at the time of death, the intermediate state only generates love for the environment because it is conditioned by the environment of future rebirth. Seven, resembling the form of the being to be born because it is summoned by the same karma. Eight, like the divine eye seeing colors beyond obstacles. Nine, the body can travel, like having attained supernormal powers (Abhijñā). Ten, not seeing different realms (Gati), only seeing beings of the same kind and the place where one will be born. Question: How many worlds of intermediate state beings can be seen? Answer: Depending on what their divine eye can see, the place where they are to be born. If it is the Trisahasra-Mahasahasra-lokadhatu (Trisahasra-Mahasahasra-lokadhatu) or beyond, all the intermediate state beings within it can be seen. Eleven, characteristics of behavior. Those with evil karma look downwards, and the pure ones are born in the three evil realms (Tri-apaya). Even if they see the place of birth, they see it as superior and pure, so they gladly go to be born. If they see a filthy appearance, they will not gladly be born. Therefore, the Abhidharmakośa (Abhidharmakośa) says: 'The head of the gods is upwards, three horizontal, the head of hell returns downwards.' This passage all says that hell beings face downwards, not that the head does not go downwards, but it is similar to the other two realms looking downwards, so they are spoken of together. Twelve, the time limit for rebirth. Dying every seven days, the life force declines, and even after a maximum of seven times seven days, a place of rebirth must be obtained. Question: If there are beings who have created the karma of a Chakravartin (Chakravartin), but the kalpa has not yet increased, and this person is already living in the intermediate state of a Chakravartin, wouldn't it take a long time to wait for the kalpa to increase? Answer: Indeed, there are such people, and they will go to other worlds to obtain a place of rebirth. Thirteen, the place of rebirth can be changed. At the time of rebirth, two conditions have not come together, that is, the parents have not united, and the animals are not at the right time, such as the intermediate state of a single fox. Because the time and place are not in harmony. Or, like slandering liberation and being born in hell, etc., they can all be changed. Fourteen, explanation of different names.

【English Translation】 English translation line 1 English translation line 2

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有四種名。問四有相望皆有中有。何偏說此名中有耶。解云。若彼非趣於二趣中間起者得名有。余之三有是其趣攝。雖有中間之義不名中有。健達縛此云尋香行。尋當生處香而行往故。或唯食香。香所資故。如化樂者名尋香故。此唯欲界名非色界者。彼雖不尋香。尋香類名尋香。見生處起愛。不聞香自無鼻識。生處無香故。十五三界有無。除無色界。以無形及處故。基師解云。欲色二界中亦非必定有。變人為虎雀化為蛤等。無中有故。涅槃經言。或說欲色界有中有。或說欲界無中有。皆不解我意。若一切有者何故說有不解我意故許通無。容豫者有。速疾者無。陷身入地獄。此等皆無故。雖有此說。今勘涅槃經。無慾色字。彼經明二十一對諍論文云。或有中陰或無中陰。準下文釋。泛言有中陰無中陰。皆不解我意。所以者何。欲色界有。無色界無。非一向有無故。故為證不成。其陷身入地獄等者。準婆沙七十卷云。毗奈耶說。度使魔羅等即身陷入無間地獄。問此等為受中有不。答受中有身。然以迅速難可覺知故作是說。初一剎那死有蘊滅中有蘊生。后一剎那中有蘊滅生有蘊生。乃至廣說。變人為虎等者。若順憬師云。此等別報雖轉而總報不改。婆沙復云。施設論說。劫初時人有忽腹行。身形既變共號為蛇。復有欻然生第

【現代漢語翻譯】 現代漢語譯本 有四種『有』（bhava，存在）。問：四種『有』相互之間都存在『中有』（antarabhava，中陰），為什麼偏偏只說這個名稱是『中有』呢？ 解釋說：如果那個『有』不是直接趣向于兩個『趣』（gati，道，如天道、人道）的中間階段生起，才能被命名為『有』。其餘的三種『有』都屬於其所趣向的『趣』所包含。雖然也有中間的含義，但不稱為『中有』。 『健達縛』（gandharva）在這裡翻譯為『尋香行』。因為他們尋找將要出生的處所的香味而前往。或者僅僅以香為食，因為香是他們所依賴的資糧。就像『化樂天』（Nirmāṇarati）被稱為『尋香』一樣。這僅僅指欲界，而非（梵語：nirāśraya，無依處）。 那些雖然不尋找香味，但可以被歸類為『尋香』，因為他們見到將要出生的處所而生起愛著。他們不聞香味是因為自身沒有鼻識，而且將要出生的處所也沒有香味。 十五『有』（bhava）在三界中存在與否？除了無，因為它沒有形體和處所。基師解釋說：在欲界和色界中，也並非必定存在『中有』。比如變化成人為老虎、麻雀，或者變化為蛤蜊等等，這些都沒有『中有』的階段。 《涅槃經》說：『或者說欲界和有『中有』，或者說欲界沒有『中有』，這些都不理解我的意思。』如果一切都有『中有』，為什麼又說有不理解我的意思呢？因此允許有通達和不確定的情況，容豫者有『中有』，速疾者沒有『中有』，陷身進入地獄的，這些都沒有『中有』。 雖然有這種說法，現在考察《涅槃經》，沒有欲界和色界的字樣。該經闡明二十一對諍論時說：『或者有中陰，或者沒有中陰。』根據下文的解釋，泛泛地說有中陰或沒有中陰，都是不理解我的意思。為什麼呢？欲界和有『中有』，無沒有『中有』，並非一概而論的有或無。所以不能作為證據成立。至於陷身進入地獄等情況，根據《婆沙論》第七十卷的說法：『《毗奈耶》說，度使魔羅等即身陷入無間地獄。』問：這些人是否經歷『中有』階段？答：他們有『中有』之身，但因為非常迅速難以察覺，所以才那樣說。最初一剎那，死有的蘊滅，中有的蘊生；后一剎那，中有的蘊滅，生有的蘊生，乃至廣說。 至於變化成人為老虎等情況，如果順從憬師的說法，這些別報雖然轉變，但總報沒有改變。《婆沙論》又說：《施設論》說，劫初時的人有忽然腹部行走，身形既然改變，共同稱呼為蛇。又有忽然出生第...

【English Translation】 English version There are four types of 『bhava』 (existence). Question: Since all four 『bhava』 have 『antarabhava』 (intermediate existence, bardo) in relation to each other, why is only this particular one called 『antarbhava』? The explanation is: If that 『bhava』 does not arise in the intermediate stage between two 『gati』 (paths, such as the path of gods or humans), then it can be named 『bhava』. The other three 『bhava』 are included within the 『gati』 they are directed towards. Although they also have the meaning of being intermediate, they are not called 『antarbhava』. 『Gandharva』 is translated here as 『seeking fragrance and moving』. This is because they seek the fragrance of the place where they will be born and go there. Or they only eat fragrance because fragrance is the sustenance they rely on. Just as the 『Nirmāṇarati』 (Heaven of Delight) are called 『seeking fragrance』. This refers only to the desire realm, not the ** (Sanskrit: nirāśraya, without support). Those ** although they do not seek fragrance, can be classified as 『seeking fragrance』 because they see the place where they will be born and generate attachment. They do not smell fragrance because they do not have nasal consciousness, and the place where they will be born does not have fragrance. Do the fifteen 『bhava』 exist in the three realms? Except for the ** because it has no form or place. Master Ji explains: In the desire realm and the form realm, 『antarbhava』 does not necessarily exist. For example, transforming humans into tigers, sparrows, or transforming into clams, etc., these do not have the stage of 『antarbhava』. The Nirvana Sutra says: 『Or it is said that the desire realm and the ** have 『antarbhava』, or it is said that the desire realm does not have 『antarbhava』, these do not understand my meaning.』 If everything has 『antarbhava』, why is it said that some do not understand my meaning? Therefore, it is allowed that there are cases of understanding and uncertainty, those who are leisurely have 『antarbhava』, those who are swift do not have 『antarbhava』, those who fall into hell, these do not have 『antarbhava』. Although there is this statement, now examining the Nirvana Sutra, there are no words for the desire realm and the form realm. The sutra clarifies twenty-one pairs of contentious arguments, saying: 『Either there is an intermediate existence, or there is no intermediate existence.』 According to the explanation below, generally speaking of having or not having an intermediate existence is not understanding my meaning. Why? The desire realm and the ** have 『antarbhava』, the ** does not have 『antarbhava』, it is not a general case of having or not having. Therefore, it cannot be established as evidence. As for the situation of falling into hell, according to the Mahavibhasa Volume 70: 『The Vinaya says that the degree to which Mara, etc., immediately fall into the Avici Hell.』 Question: Do these people experience the 『antarbhava』 stage? Answer: They have the body of 『antarbhava』, but because it is very fast and difficult to perceive, that is why it is said that way. In the first instant, the aggregates of death cease, and the aggregates of intermediate existence arise; in the next instant, the aggregates of intermediate existence cease, and the aggregates of birth arise, and so on. As for the situation of transforming humans into tigers, etc., if following Master Jing's statement, although these specific retributions change, the general retribution does not change. The Mahavibhasa also says: 『The Establishment of Principles says that people at the beginning of the kalpa suddenly walked on their bellies, and since their bodies changed, they were commonly called snakes. There are also those who suddenly give birth to the...

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三牛。身形既變共號為象。問如是轉變有死生不。乃至答應作是說彼無死生。問如何人趣即作傍生。答非即人趣轉作傍生。但彼身形前後有異。于中有說。彼恒是人。復有說者。復是傍生等。有餘師說。彼有死生。如是說者彼無死生。故二說中初說為善。經死生者多忘本事。既憶本事故無死生。故知欲色一切定有中有。此說為善。然中陰經云。無色中陰禮如來者。釋是大眾部經。不勞會釋。今尋正理論第二十三卷。元瑜釋云。有餘部師執無中有者。即大眾部上座部化地部立無中有。與前師言似如矛楯。勘異部宗輪。大眾部一說部說出世部雞胤部本宗同義都無中有。十六趣向相。見地獄相。謂已舊同類喜樂馳趣。生處境礙即便續生。十七明中有唯是化生。十八趣向心。初明趣地獄心。后類明向四趣。如癭鬼者。有鬼頸有大癭。所逼不能吃食。抉擇分說。鬼畜一分恒受眾苦同於地獄。然此處唯說鬼趣。鬼趣重故略舉之。十九由三處現前得入母胎。二十無三障礙。初標。次別釋。后合結二門得入母胎。有麻麥果者。有麻麥果塞蔽產腹。如車螺形者。以寬大故。或有形曲有穢有濁者。穴不順直難安子故。其處穢惡津液渾濁。不堪攬之成所依故。或感大宗葉業者。自有感大宗葉業。父母無之。或自無父母之。二十一于父母起顛倒

。二十二薄福多福。聞見聲聞。自下明生有。文分為二。初明識支最初依託。后第二卷初辨種子具不具。前中有二。一總標依託。二云何下別釋其義。先問后釋之中有五。一明依託相狀。二諸根依此次第當生。三諸根依處亦次第生名得圓滿。四識托於色安危共同。五初托肉心后從此舍。謂此所出濃厚精血合成一段等者。謂父母精血合成一段。中有末心起愛煩惱名為顛倒。中有末身名顛倒緣。即彼一段非情精血與中有俱滅。即此同時由種子力。有微細根及造根大種並余與根同是有情分不凈精血和合摶生。言此羯邏藍中有諸根大種等者。此中景解。此文即能能造離所造。次於后明同處不相離者。此文據初生時四根未起。已有能造地大。地據其處所。故得相離。若六處時四根生已。即根與大互相涉入。如眾燈光處所不異。則名同處不相離也。備師云。五相雖別而一地造。既有身根與地大俱故。第二分云。同處未有四根。故此文云。相離義無相違。雖有地大不造四根故。但就種類假名能造。基后說言。初有諸根大種。並有諸扶根大種者。即說造身大種及造扶身塵大種。為造餘四根大種等。非更別有相依而有。是造義故。不爾豈復唯有大種無所造耶。欲界一切四大種不離色觸等故。問曰。文說及根所依處大種俱生。所依及處有何

異耶。解云。若直言所依即是造根四大。若言所依處。處即是根所依四塵。此則通舉故云也。

瑜伽論記卷第一(之上)

瑜伽論記卷第一(之下)(論本第二至第三卷)

釋遁倫集撰

論本卷第二

自下明生有中。第二段辨種子具不具。于中初約五姓以明種具不具。說般涅槃及無涅槃。即影說不定人竟。后據三界總報自體明種隨逐。其五種姓義名。據楞伽經所明五種。無有無姓有情終不成佛者。以別義明菩薩闡提終不成佛。按此論所明五種。其決定及無姓終不成佛。新舊諸師立破道理。略而不述。廣明法爾新熏種子義者。指如識論。自下明本有漸增長。文分為二。前明胎內增長相。後生后漸次下明胎外所作事。前中復二。先約種相差別以障果增。后又于胎下正明胎分增長。前中有十。一名色漸增。二因用不同。三凡聖見異。四受起差別。五種子新舊。六三時報業。七有染離染。八粗重隨眠。九種子眾名。十轉舍轉得。就第五種新舊中。言又種子體無始時來等者。護月云。種子本有。由新熏發方生。故名為新。此文為證。難陀云。此說名言本識現種無始新熏不能自得異熟果。要由凈業新熏招集方乃能生。故名為新。護法雲。名言及業種各具法爾新熏。然其名言種子雖復法爾舊成。無有

【現代漢語翻譯】 異議：解釋說，如果直接說『所依』，那就是構成根源的四大（地、水、火、風）。如果說『所依處』，這個『處』就是根所依賴的四塵（色、聲、香、味）。這裡是概括地說明，所以用『也』字。

《瑜伽師地論記》卷第一（之上）

《瑜伽師地論記》卷第一（之下）（論本第二至第三卷）

釋遁倫 集撰

論本卷第二

下面闡明『生有』（生命的延續）中，第二段辨析種子是否具足。其中，首先根據五種姓來闡明種子具足與否，說明『說般涅槃』（聲聞、緣覺的涅槃）及『無涅槃』（沒有涅槃的可能），即暗示了不定種姓的人。之後，根據三界總報的自體來闡明種子隨逐。這五種姓的意義和名稱，是根據《楞伽經》所闡明的五種姓。『沒有無姓有情最終能成佛』，這是用另一種意義來說明菩薩和闡提（斷善根者）最終不能成佛。按照此論所闡明的五種姓，其中的決定種姓和無姓最終不能成佛。新舊諸師的立論和駁斥的道理，這裡略而不述。廣泛闡明法爾（事物本性如此）和新熏（後天熏習）的種子意義，可以參考《成唯識論》。下面闡明本有（與生俱來）的逐漸增長，文分為兩部分。前面闡明胎內增長的相狀，後面從出生后逐漸闡明胎外所做的事情。前面又分為兩部分，先從種相的差別來闡明障礙果報的增長，後面又在胎下正式闡明胎分（胎兒的階段）的增長。前面有十個方面：一、名色（精神和物質）漸增；二、因用不同；三、凡聖見解不同；四、感受生起的差別；五、種子新舊；六、三時報業；七、有染離染；八、粗重隨眠；九、種子眾名；十、轉舍轉得。就第五種新舊中，說到『又種子體無始時來等』，護月（論師名）說：『種子本來就存在，由新的熏習引發才產生，所以稱為新。』這段文字可以作為證據。難陀（論師名）說：『這裡說的是名言（概念）和本識（根本識）的現行種子，無始以來的新熏不能自己獲得異熟果（成熟的果報），必須由清凈的業的新熏招集才能產生，所以稱為新。』護法（論師名）說：『名言和業的種子各自具有法爾和新熏。然而，名言的種子雖然是法爾舊成，沒有……』

【English Translation】 Objection: The explanation says, 'If directly speaking of 'that which is relied upon,' it refers to the four great elements (earth, water, fire, and wind) that constitute the root. If speaking of 'the place relied upon,' this 'place' refers to the four objects of sense (form, sound, smell, taste) upon which the root depends.' This is a general statement, hence the use of '也' (ya).

Yogācārabhūmi-śāstra-ṭīkā, Volume 1 (Part 1)

Yogācārabhūmi-śāstra-ṭīkā, Volume 1 (Part 2) (Treatise Proper, Volumes 2-3)

Compiled by Śramaṇa Dunlun

Treatise Proper, Volume 2

Below, in clarifying 'becoming' (bhava), the second section distinguishes whether the seeds are complete or incomplete. Among them, it first clarifies the completeness or incompleteness of seeds based on the five lineages, explaining 'those who speak of Parinirvana' (Nirvana of Śrāvakas and Pratyekabuddhas) and 'those without Nirvana' (those without the possibility of Nirvana), thus implying those of uncertain lineage. Afterwards, based on the self-nature of the general retribution of the three realms, it clarifies that seeds follow along. The meaning and names of these five lineages are based on the five lineages clarified in the Laṅkāvatāra Sūtra. 'There are no sentient beings without lineage who can ultimately attain Buddhahood,' this uses another meaning to clarify that Bodhisattvas and Icchantikas (those who have severed their roots of goodness) cannot ultimately attain Buddhahood. According to the five lineages clarified in this treatise, those of the determined lineage and those without lineage cannot ultimately attain Buddhahood. The principles of establishment and refutation by the old and new teachers are briefly omitted here. For a broad clarification of the meaning of seeds that are 'inherently so' (dharmatā) and 'newly perfumed' (abhinava-vāsanā), refer to the Vijñaptimātratāsiddhi-śāstra. Below, clarifying the gradual growth of that which is 'inherently present' (sahaja), the text is divided into two parts. The first part clarifies the characteristics of growth within the womb, and the second part gradually clarifies the activities performed outside the womb after birth. The first part is further divided into two parts: first, it clarifies the increase of obstacles to fruition based on the differences in seed characteristics; second, it formally clarifies the growth of the fetal stages under the womb. The first part has ten aspects: 1. Gradual increase of name and form (nāma-rūpa); 2. Different uses of causes; 3. Different views of ordinary beings and sages; 4. Differences in the arising of feelings; 5. Old and new seeds; 6. Retributive karma of the three times; 7. Tainted and untainted; 8. Coarse burdens and latent defilements; 9. Names of the multitude of seeds; 10. Transferring abandonment and transferring attainment. Regarding the fifth aspect, old and new, when it says 'Moreover, the substance of the seeds has been from beginningless time, etc.,' Hūramati (a commentator) says: 'The seeds are originally present, and they arise only when triggered by new perfuming, hence they are called new.' This passage can be used as evidence. Nanda (a commentator) says: 'This speaks of the manifest seeds of concepts (nāma) and the fundamental consciousness (ālaya-vijñāna), the new perfuming from beginningless time cannot itself obtain the result of maturation (vipāka-phala), it must be produced by the accumulation of new perfuming of pure karma, hence it is called new.' Dharmapāla (a commentator) says: 'The seeds of concepts and karma each possess both inherent nature (dharmatā) and new perfuming. However, although the seeds of concepts are inherently old, without...'

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支熏不能得果。新舊合用其果方生。望業招果與其新名。言若果已生說此種子為已受果者。即前本有種子為彼現行凈不凈業之所熏發。若得果竟名已受果。然名言種雖得果已。功能無盡。名無受盡相。若業種子隨其勢力。或滅一生二三四生終有盡期。名有受盡相。第六解三時報業中。言雖余果生要由自種者。景師解。一果體起酬二種因。義分兩果。酬于業種名異熟果。酬名言種名等流果。雖望彼業有餘異熟果生之義。要由親因自名言種方始得生。一云。雖除此生。余無量生果生要由自種。而此生壽量盡邊生此生果種名已受果。所餘生自體種子未與果故不名已受果。言然此種子亦唯住此位者。景師云。然此不定受種子。若受報時不離三時。故言亦唯住此位。基又解云。順受業中報定時不定。種子緣差。現在未得受果。雖于餘生方始受果。亦唯住在順現受位。顯揚論說業有三。謂順現受生受后受。或分為四。加不定受。或開為五。不定受中離時及報定與不定為二業故。此文不說順現受者。意說多時不受果種。雖經多劫而不腐敗故。然大乘中若業種子有減一生乃至多生。從初受時名現生后三時業別。由此義故亦有多時順現受種。唯別報故。且不說之。其譬喻師說有八業。謂三時及不定。皆有定不定。謂順現受時定報不定報定

【現代漢語翻譯】 現代漢語譯本 支熏（指名言種子受熏習）不能直接產生果報。新種子和舊種子共同作用，果報才能產生。所希望的業力招感的果報，以及這個業力的新名稱（名言種子），如果說果報已經產生，那麼這個種子就被認為是已經接受了果報。也就是說，原本就存在的種子被那些現行的清凈或不清凈的業力所熏發。如果得到果報后，就被稱為『已受果』。然而，名言種子即使已經產生了果報，其功能也是無窮無盡的，因此名言種子沒有『受盡』的相狀。而業的種子則根據其力量，或者滅盡一生、二生、三生、四生，最終會有終結的時候，這被稱為有『受盡』的相狀。 第六解三時報業中說，即使其餘的果報產生，也必須依賴於自身的種子。景師解釋說，一個果報的體性產生，是爲了酬償兩種因：一部分酬償業的種子，稱為異熟果；一部分酬償名言的種子，稱為等流果。即使從那個業的角度來看，有其餘的異熟果產生的意義，也必須依賴於親因，也就是自身的名言種子，才能開始產生。另一種說法是，即使除去這一生，其餘無量生的果報產生，也必須依賴於自身的種子。而這一生壽量將盡時，產生這一生果報的種子，被稱為『已受果』。其餘生的自體種子，因為沒有給予果報，所以不被稱為『已受果』。 文中說『然而這個種子也僅僅停留在目前的狀態』，景師解釋說，然而這種不確定的受報種子，如果受報時沒有離開三時，所以說『也僅僅停留在目前的狀態』。基法師又解釋說，在順受業中，果報的時間有定和不定。由於種子的因緣差異，現在沒有得到受果，即使在其餘的生命中才開始受果，也僅僅停留在順現受的狀態。 《顯揚論》說業有三種，即順現受、順生受、順后受，或者分為四種，加上不定受。或者開為五種，因為不定受中，有離時和報定與不定的兩種業。這段文字沒有說順現受，意思是說多數時候不受果的種子，即使經過很多劫也不會腐敗。然而在大乘佛教中，如果業的種子有減少一生乃至多生的，從最初受報時，就區分了現生、后三時的業。因為這個原因，也有很多時候是順現受的種子，只是因為果報不同，所以沒有說出來。譬喻師說有八種業，即三時和不定，都有定和不定，即順現受的時間是定還是不定，果報是定還是不定。

【English Translation】 English version The Zhi Xun (referring to the seed of name and speech being influenced) cannot directly produce results. The combination of new and old seeds is necessary for the fruition to occur. The desired karmic actions attract results, along with the new name (seed of name and speech) of that karma. If it is said that the result has already arisen, then this seed is considered to have already received the result. That is, the original seed is influenced by the current pure or impure karmic actions. If the result is obtained, it is called 'already received the result'. However, even if the seed of name and speech has already produced a result, its function is endless, so the seed of name and speech does not have the characteristic of 'exhaustion'. The seeds of karma, according to their power, may extinguish after one, two, three, or four lifetimes, eventually reaching an end, which is called having the characteristic of 'exhaustion'. In the sixth explanation of the three-time retribution of karma, it is said that even if other results arise, they must depend on one's own seed. Jing Shi explains that the nature of a result arises to repay two kinds of causes: one part repays the seed of karma, called the Vipaka-phala (異熟果, Result of Different Ripening); the other part repays the seed of name and speech, called the Nisyanda-phala (等流果, Result of Equivalence). Even from the perspective of that karma, there is the meaning of other Vipaka-phala arising, it must depend on the direct cause, that is, one's own seed of name and speech, to begin to arise. Another explanation is that even if this life is excluded, the results of countless other lives must depend on one's own seed. When the lifespan of this life is about to end, the seed that produces the result of this life is called 'already received the result'. The self-nature seed of the remaining lives is not called 'already received the result' because it has not given the result. The text says, 'However, this seed only stays in the current state'. Jing Shi explains that this uncertain seed of retribution, if it does not leave the three times when receiving retribution, so it is said 'only stays in the current state'. Master Ji also explains that in the karma of favorable reception, the time of retribution is fixed or uncertain. Due to the difference in the conditions of the seeds, the result is not received now, and even if the result is received in other lives, it only stays in the state of favorable immediate reception. The Xianyang Lun (《顯揚論》, Asanga's Compendium of Determinations) says that there are three types of karma, namely, karma to be experienced in the present life (順現受), karma to be experienced in the next life (順生受), and karma to be experienced in subsequent lives (順后受), or it can be divided into four types, adding uncertain karma (不定受). Or it can be divided into five types, because in uncertain karma, there are two types of karma: those with a fixed time and those with an uncertain time. This passage does not mention karma to be experienced in the present life, meaning that the seeds that do not receive results most of the time will not decay even after many kalpas. However, in Mahayana Buddhism, if the seeds of karma have a reduction of one life or even many lives, from the time of the initial reception of retribution, the karma of the present life and the three subsequent times are distinguished. For this reason, there are also many times when the seeds of favorable immediate reception are present, but they are not mentioned because the results are different. The Sautrantikas (譬喻師) say that there are eight types of karma, namely, the three times and uncertain, all of which have fixed and uncertain, that is, whether the time of favorable immediate reception is fixed or uncertain, and whether the retribution is fixed or uncertain.

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為二。余準可知。是第四業不別依三時但總分別。彼破薩婆多雲。若無間業定順生受不可轉者。三界善業非想最勝。亦應無越得聖道者。彼既可轉此亦應然。今大乘中似同譬喻。彼阿阇世王五逆之業懺悔不受。即是生報可轉時報俱不定。故抉擇云。決定受業者依未解脫人相續中說。若已解脫人無有決定受業。由此順現業等皆二業成。雖未見正文理有何失。第七有染離染。景師云。于現生后及以不定。隨一賴耶識中有欲離欲一切皆同。雖三時報別。然由前後是一行者。身相續故。基師云。一界中有諸界種。系染同故。離染翻此。第八文者。解云。粗重有三義。一損惱義。唯染污法。二無堪任義。亦通無記。三性有漏義。通有漏善。善法種子無前二義。故不名粗重。然抉擇說有自性業粗重。對法亦名有漏粗重。據第三義亦名粗重。是故一切所依自體即是異熟五蘊之身煩惱依附。名粗重所隨。無記種起名粗重所生。體是異熟無覆無記名粗重自性。第九種子眾名略舉有十一。界者因義性義。種姓者類別義。自性者體義。因者能生他義。薩迦耶者虛偽身可破壞義。戲論者分別義。所分別故。阿賴耶者所受著義。取者所取義。苦者逼迫義。薩迦耶見及我慢所依處者。我見我慢依生處義。第十捨得文者。善無記法種子由煩惱力數能生

【現代漢語翻譯】 現代漢語譯本 分為兩種。其餘準此可知。這是第四種業，不單獨依賴三種時態，而是總體上進行區分。他們（指破薩婆多部）反駁說：『如果無間業必定順著產生果報，不可轉變，那麼三界中的善業，特別是無色界的最殊勝善業，也應該無法超越，從而無法證得聖道。』既然善業可以轉變，那麼無間業也應該可以轉變。現在大乘中的觀點似乎與譬喻部相似。譬如阿阇世王所造的五逆之業，通過懺悔可以不受果報。這就是說，生報和時報都是不確定的。所以《抉擇分》中說：『決定受報的業，是針對尚未解脫的人的相續而說的。如果已經解脫的人，就沒有決定受報的業。』由此，順現業等都是由兩種業構成。即使沒有看到明確的經文，在道理上又有什麼缺失呢？ 第七，有染和離染。景師說：『在現生、後世以及不定的時間裡，無論阿賴耶識中有欲還是離欲，一切都是相同的。』雖然三種時態的果報不同，但由於前後是一個修行者的身相續的緣故。基師說：『在一界中，有諸界的種子，因為繫縛和染污是相同的。』離染則與此相反。 第八段文字解釋說：粗重有三種含義。一是損惱義，僅限於染污法。二是無堪任義，也通於無記法。三是自性有漏義，通於有漏善法。善法種子沒有前兩種含義，所以不稱為粗重。然而，《抉擇分》說有自性業粗重，《對法論》也說有漏粗重。根據第三種含義，也可以稱為粗重。因此，一切所依的自體，也就是異熟五蘊之身，是煩惱所依附的，稱為粗重所隨。無記種子生起，稱為粗重所生。體是異熟無覆無記，稱為粗重自性。 第九，種子眾的名稱，簡略地列舉有十一種。界（Dhatu）是因義和性義。種姓（jati）是類別義。自性（Svabhava）是體義。因（Hetu）是能生他義。薩迦耶（Satkayadristi）是虛偽身可破壞義。戲論（Prapanca）是分別義，因為是被分別的。阿賴耶（Alaya）是所受著義。取（Upadana）是所取義。苦（Duhkha）是逼迫義。薩迦耶見及我慢所依處，是我見我慢依生處義。 第十，關於舍和得的文字說，善和無記法的種子，由於煩惱的力量，能夠多次生起。

【English Translation】 English version They are divided into two. The rest can be known accordingly. This is the fourth karma, which does not depend solely on the three times but is generally distinguished. They (referring to the Sarvastivadins) refuted: 'If the uninterrupted karma is bound to produce results and cannot be transformed, then the good karma in the three realms, especially the most superior good karma in the Formless Realm, should also be impossible to transcend, thus making it impossible to attain the holy path.' Since good karma can be transformed, uninterrupted karma should also be able to be transformed. Now, the view in Mahayana seems similar to that of the Vatsiputriyas. For example, the five rebellious karmas committed by King Ajatasatru can be avoided through repentance. This means that both the result of birth and the result of time are uncertain. Therefore, the Viniscaya says: 'The karma that is bound to be received is spoken of in relation to the continuum of those who have not yet been liberated. If one has already been liberated, there is no karma that is bound to be received.' Therefore, the karma of immediately ripening, etc., are all composed of two types of karma. Even if there is no clear scripture, what is the loss in terms of reason? Seventh, defiled and undefiled. Master Jing said: 'In the present life, the afterlife, and uncertain times, whether there is desire or no desire in the Alaya-consciousness, everything is the same.' Although the results of the three times are different, it is because the body continuum of the practitioner is the same from beginning to end. Master Ji said: 'Within one realm, there are seeds of various realms, because bondage and defilement are the same.' Undefilement is the opposite of this. The eighth passage explains that 'coarse and heavy' has three meanings. First, the meaning of harming, which is limited to defiled dharmas. Second, the meaning of being incapable, which also applies to neutral dharmas. Third, the meaning of being inherently tainted, which applies to tainted good dharmas. Seeds of good dharmas do not have the first two meanings, so they are not called 'coarse and heavy'. However, the Viniscaya says that there is 'coarse and heavy' of inherent karma, and the Abhidharmakosa also says that there is 'tainted coarse and heavy'. According to the third meaning, it can also be called 'coarse and heavy'. Therefore, the self-nature of all that is relied upon, that is, the body of the five aggregates of resultant effect, is what afflictions rely on, and is called 'accompanied by coarse and heavy'. The arising of neutral seeds is called 'produced by coarse and heavy'. The essence is resultant effect, uncovered and neutral, and is called 'self-nature of coarse and heavy'. Ninth, the names of the multitude of seeds are briefly listed as eleven. Dhatu (界) means cause and nature. Jati (種姓) means category. Svabhava (自性) means essence. Hetu (因) means the ability to produce others. Satkayadristi (薩迦耶) means the false body that can be destroyed. Prapanca (戲論) means discrimination, because it is discriminated. Alaya (阿賴耶) means what is received and attached to. Upadana (取) means what is taken. Duhkha (苦) means oppression. The place where Satkayadristi and self-conceit rely is the meaning of the place where self-view and self-conceit arise. Tenth, regarding the text on abandoning and obtaining, the seeds of good and neutral dharmas, due to the power of afflictions, are able to arise many times.

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果。故入涅槃不得自在。由斷彼緣不能牽果。隨意滅度名內緣自在。自下正明胎分增長中分七。一時節。二資稟。三分位。四變異。五男女住相。六母苦逼。七出胎相。時節中在胎經三十八七日。后經四日。合逕二百七十日。方始出生。此說極滿足者。或經九月或復過此者。九月即是三十八七日。或復過此即是余經在胎十月。此說極滿足者。八位中五王經說。一七日如薄酪。二七日如稠酪。三七日如凝蘇。四七日如肉變。五七日胞成熟。起風入胎吹其體身。六情開張。在母胎中生藏之下熟藏之上。乃至十月(云云)。又羯羅藍者此名雜穢。亦名和合。此為最初眾苦因起。損惱既廣喻立箭名。俱舍名剌。稀末稠也。遏部曇者此名為皰。亦名息肉。閉尸者此名凝結。鍵南者此名堅厚。缽羅奢佉者此名枝分。若依十二支攝此八位。初一通在識支名色支中以體多剎那故。次遏部曇乃至發毛爪等五位。唯在名色支中。根形二位在六處支。變異中分文為二。初標四異。后隨別解釋。自下明胎外所作事。分文為二。前明漸次所作事業。后又諸有情下。明從無始來前能生后恒作四緣。前中文相有六。謂初觸六觸。次學世事。次耽著家室。次造諸業。次受用境界。后乃至或往五趣或入涅槃。按文相也。出生已后名為觸支。就解四緣中。言

【現代漢語翻譯】 現代漢語譯本 果。所以進入涅槃（Nirvana，佛教術語，指脫離輪迴的境界）不能獲得自在。因為斷除了導致結果的因緣，就不能牽引產生結果。能夠隨意滅度，稱為內緣自在。下面正式闡明胎兒在母胎中分階段增長的情況，分為七個方面：一時節，二資稟，三分位，四變異，五男女住相，六母苦逼，七出胎相。 時節方面，《在胎經》中說三十八個七日，后又經過四日，總共經過二百七十日，才開始出生。這是指完全滿足的情況。或者經過九個月，或者超過這個時間。九個月就是三十八個七日。或者超過這個時間，就是其他經典中說的在胎十個月。這是指完全滿足的情況。八位方面，《五王經》中說：第一個七日像稀薄的酪，第二個七日像濃稠的酪，第三個七日像凝固的酥油，第四個七日變成肉狀，第五個七日胞衣成熟，起風進入胎內吹動身體，第六個情識開張，在母胎中位於生藏之下，熟藏之上，乃至十個月（等等）。 此外，羯羅藍（Kalala）的意思是雜穢，也叫和合。這是最初眾苦生起的原因。因為損害和惱亂廣泛，所以比喻為箭名。俱舍（Kusha）的意思是刺。稀末稠也。遏部曇（Arbuda）的意思是皰，也叫息肉。閉尸（Pesi）的意思是凝結。鍵南（Ghana）的意思是堅厚。缽羅奢佉（Prasakha）的意思是枝分。如果按照十二因緣來統攝這八個階段，最初一個階段通屬於識支和名色支中，因為體性是多個剎那的緣故。其次，遏部曇乃至發毛爪等五個階段，只屬於名色支中。根形兩個階段屬於六處支。 變異中，分文為二，首先標出四種變異，然後分別解釋。下面闡明胎外所做的事情，分文為二，前面闡明逐漸所做的事業，後面『又諸有情下』，闡明從無始以來，先前能夠產生後來的恒常作用的四種因緣。前面文中，文相有六種，即最初接觸六觸，其次學習世事，其次耽著家室，其次造作諸業，其次受用境界，最後乃至或者前往五趣，或者進入涅槃。按照文相來說，出生以後稱為觸支。在解釋四緣中，說...

【English Translation】 English version Result. Therefore, entering Nirvana (Nirvana, a Buddhist term referring to the state of liberation from reincarnation) does not attain freedom. Because the causes and conditions that lead to the result are severed, the result cannot be drawn forth. Being able to pass away at will is called inner-cause freedom. Below, the stages of fetal development are formally explained in seven aspects: 1. Time; 2. Endowment; 3. Stages; 4. Transformations; 5. Male and female dwelling states; 6. Mother's suffering; 7. Exit from the womb. Regarding time, the 'Sutra on the Womb' states that thirty-eight sets of seven days, followed by four days, totaling two hundred and seventy days, are required for birth to begin. This refers to the fully satisfied case. Or it may take nine months, or even longer. Nine months is thirty-eight sets of seven days. Or longer, as other sutras state, ten months in the womb. This refers to the fully satisfied case. Regarding the eight stages, the 'Five Kings Sutra' states: the first seven days are like thin yogurt, the second seven days are like thick yogurt, the third seven days are like solidified ghee, the fourth seven days transform into flesh, the fifth seven days the amniotic sac matures, wind enters the womb and blows on the body, the sixth the senses open, in the mother's womb located below the raw organs and above the cooked organs, up to ten months (etc.). Furthermore, Kalala (Kalala) means impure, also called combination. This is the cause of the initial arising of all suffering. Because the harm and affliction are extensive, it is likened to the name of an arrow. Kusha (Kusha) means thorn. Rare, sparse, and dense. Arbuda (Arbuda) means blister, also called polyp. Pesi (Pesi) means congealed. Ghana (Ghana) means solid. Prasakha (Prasakha) means branch. If these eight stages are encompassed by the twelve links of dependent origination, the first stage generally belongs to the consciousness link and the name-and-form link, because its nature is multiple moments. Secondly, the five stages from Arbuda to hair, nails, etc., belong only to the name-and-form link. The two stages of root and form belong to the six sense bases link. Regarding transformations, the text is divided into two parts: first, the four transformations are identified, and then they are explained separately. Below, the actions performed outside the womb are explained, divided into two parts: first, the gradually performed actions are explained, and then 'Moreover, sentient beings below' explains the four causes that have constantly acted from beginningless time, enabling the prior to produce the subsequent. In the preceding text, there are six aspects: namely, the initial contact with the six senses, then learning worldly affairs, then being attached to family and home, then creating various karmas, then enjoying sense objects, and finally either going to the five realms or entering Nirvana. According to the text, after birth it is called the touch link. In explaining the four causes, it says...

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又諸有情者。牒能生也。于如是有情等者。明所生也。彼有下重辨能生所生。乃至此復于余謂祖能生父。父生於子。子生於孫。孫後生孫故。自下明空觀盡漏。如是句義甚為難悟者。謂漏盡句義非易解悟。所以者何。雖能盡漏而無我故。謂我無有等者。三藏云。我無我所時方分等。我所童僕瓔珞等誰。我所資具事。非唯我所體亦空。故非他我時方分等三。景師云。謂我無有若莊嚴分若僮僕誰若資生事。既無此所。明知無我。次言我亦都非若分若誰若事者。謂汝我自體非是他我若莊嚴分若僮僕誰若資生事。明知無我。備師云。我無五蘊分。無我見誰我所見事。非唯自身無此三義。他身亦無分誰事也。基師又解。分謂類。誰謂體。事謂物。初破我所后破我體。或分謂三世時分。誰即我體。事則我所。初觀自身后觀他身。上來正明內分死生竟。次傍乘義辨外分壞成。初結前問后二對問解釋。釋中有二。初總明成壞。第二云何火災已下別辨成壞。前中復四。初明成壞由眾生業。二明三災劫壞處所。三明壞空成住。名二十劫為一大劫。四辨梵世壽量有三。謂由諸有情所作。能感成壞業故者。即以尋伺諂誑等為火災業。喜為水災業。樂及二息等為風災業。欲界通善不善二業所感。上界唯善。景師云。初業勢盛。感世界成。后業勢衰

【現代漢語翻譯】 現代漢語譯本 『又諸有情者』，是指能夠產生（業力）的眾生。『于如是有情等者』，說明了所產生的（世界）。『彼有下重辨能生所生』，乃至『此復于余謂祖能生父。父生於子。子生於孫。孫後生孫故』，從這裡開始說明空觀以達到斷盡煩惱。『如是句義甚為難悟者』，意思是說斷盡煩惱的句義不容易理解領悟。為什麼呢？因為即使能夠斷盡煩惱，也沒有『我』的緣故。『謂我無有等者』，三藏中說，沒有『我』，沒有『我所』，沒有時間和空間的分別等等。『我所』，比如童僕、瓔珞等等，都是『我所』擁有的資具事物。不僅僅是『我所』的本體是空，『我』的本體也是空，所以沒有其他的『我』，沒有時間和空間的分別等等。景師說，沒有『我』，就沒有莊嚴的部分，沒有僮僕，沒有賴以生存的事物。既然沒有這些『我所』，就明顯地知道沒有『我』。接下來『次言我亦都非若分若誰若事者』，意思是說，你的『我』的自體，不是其他的『我』，不是莊嚴的部分，不是僮僕，不是賴以生存的事物，明顯地知道沒有『我』。備師說，『我』沒有五蘊的部分，沒有『我見』的主體，沒有『我所見』的事物。不僅僅自身沒有這三種意義，其他人的身體也沒有部分、主體和事物。基師又解釋說，『分』是指類別，『誰』是指本體，『事』是指事物。首先破除『我所』，然後破除『我』的本體。或者『分』是指三世的時間劃分，『誰』就是『我』的本體，『事』就是『我所』。首先觀察自身，然後觀察他人之身。上面是正面說明內部分的死亡和出生完畢。接下來，從側面引申出對外部分的壞滅和成就的辨析。首先總結前面的問題，然後用對問的方式進行解釋。解釋中分為兩部分。第一部分總的說明成就和壞滅。第二部分『云何火災已下』分別辨析成就和壞滅。在第一部分中又分為四個方面。第一，說明成就和壞滅是由眾生的業力所導致的。第二，說明三災所破壞的地方。第三，說明壞滅、空無和成就、住留。將二十劫稱為一大劫。第四，辨析梵世的壽命有三種。『謂由諸有情所作。能感成壞業故者』，就是說以尋伺、諂誑等作為火災的業因，以喜作為水災的業因，以樂和二禪的呼吸等作為風災的業因。欲界通於善和不善兩種業力所感，上界只有善業所感。景師說，最初的業力強盛，感得世界的成就，後來的業力衰弱。

【English Translation】 English version '又諸有情者 (yòu zhū yǒu qíng zhě)' refers to sentient beings who are capable of generating (karma). '于如是有情等者 (yú rú shì yǒu qíng děng zhě)' clarifies what is produced (the world). '彼有下重辨能生所生 (bǐ yǒu xià chóng biàn néng shēng suǒ shēng)' and further, '此復于余謂祖能生父。父生於子。子生於孫。孫後生孫故 (cǐ fù yú yú wèi zǔ néng shēng fù. fù shēng yú zǐ. zǐ shēng yú sūn. sūn hòu shēng sūn gù)' from here begins the explanation of emptiness contemplation to achieve the exhaustion of afflictions. '如是句義甚為難悟者 (rú shì jù yì shèn wéi nán wù zhě)' means that the meaning of the phrase 'exhaustion of afflictions' is not easy to understand and realize. Why? Because even if one can exhaust afflictions, there is no 'self (我, wǒ)'. '謂我無有等者 (wèi wǒ wú yǒu děng zhě)', the Tripitaka says that there is no 'self', no 'what belongs to self (我所, wǒ suǒ)', no distinctions of time and space, etc. 'What belongs to self', such as servants, necklaces, etc., are the possessions of 'what belongs to self'. Not only is the substance of 'what belongs to self' empty, but the substance of 'self' is also empty, so there is no other 'self', no distinctions of time and space, etc. Jing Shi said that without 'self', there is no adorned part, no servant, no means of survival. Since there are none of these 'what belongs to self', it is clear that there is no 'self'. Next, '次言我亦都非若分若誰若事者 (cì yán wǒ yì dōu fēi ruò fēn ruò shuí ruò shì zhě)' means that your 'self' is not another 'self', not an adorned part, not a servant, not a means of survival, clearly knowing that there is no 'self'. Bei Shi said that the 'self' has no part of the five aggregates, no subject of 'self-view (我見, wǒ jiàn)', no object of 'what belongs to self-view (我所見, wǒ suǒ jiàn)'. Not only does one's own body lack these three meanings, but other people's bodies also lack parts, subjects, and objects. Ji Shi further explained that 'part (分, fēn)' refers to category, 'who (誰, shuí)' refers to substance, and 'object (事, shì)' refers to thing. First, 'what belongs to self' is refuted, and then the substance of 'self' is refuted. Or 'part' refers to the division of time in the three periods, 'who' is the substance of 'self', and 'object' is 'what belongs to self'. First, observe oneself, and then observe the bodies of others. The above is the direct explanation of the completion of internal death and birth. Next, by extension, the analysis of the destruction and formation of external parts is introduced. First, summarize the previous question, and then explain it in a question-and-answer format. The explanation is divided into two parts. The first part generally explains formation and destruction. The second part, '云何火災已下 (yún hé huǒ zāi yǐ xià)', analyzes formation and destruction separately. In the first part, there are four aspects. First, it explains that formation and destruction are caused by the karma of sentient beings. Second, it explains the places destroyed by the three calamities. Third, it explains destruction, emptiness, formation, and dwelling. Twenty kalpas are called one great kalpa. Fourth, it analyzes that there are three types of lifespans in the Brahma world. '謂由諸有情所作。能感成壞業故者 (wèi yóu zhū yǒu qíng suǒ zuò. néng gǎn chéng huài yè gù zhě)' means that seeking, pondering, flattery, deceit, etc., are the karmic causes of fire calamity, joy is the karmic cause of water calamity, and pleasure and the breath of the second dhyana, etc., are the karmic causes of wind calamity. The desire realm is influenced by both good and bad karma, while the upper realms are only influenced by good karma. Jing Shi said that the initial karma is strong, causing the formation of the world, and the later karma is weak.

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。感斯散壞。即說衰時之業為感壞業。故論說云。內有尋伺火故外感火災等。言由彼外分已下。通伏難。難云。外器成壞壞別業滅。內分生死死別業滅。下答由彼外器皆悉散壞故待壞業。內死但壽盡非皆散壞故無別死業。下釋。所以者何。由彼外世非情粗色恒相續住。頓滅實難。故壞由業。內身識托。識在壽存。業盡壽亡任運易謝。又感成器等者。謂能感外器業。定引一劫不增不減。一切眾生共業招故。內死不然。由種種業壽命不定。各別業感。業盡壽亡便任運死。解處所中有二。初明三災所壞處。二明災不壞處。名為災頂。次明四劫。各二十為一大劫。中唯二十住劫有增有減可說二十。成壞空三既無增減。準住劫量。解壽量中。梵前益天者。即是第二梵輔天也。大梵王前作饒益故。有九種。一日月歲數。法華論云。晝夜日月時年以此為數。菩薩地亦言。劫有二種。一是日月歲數。二是阿僧祇。二增減劫。即是饑病刀。小三災劫名為中劫。三二十劫為一劫。即梵眾天壽量。四四十劫為一劫。即梵前益天壽量。五六十劫為一劫。即大梵天壽量。六八十劫為一劫。即大災劫。七七大為一劫。即水災劫。八七水為一劫。即風災劫。九三大阿僧祇劫。依華嚴經第二十四卷阿僧祇品。有百二十數。第一百二十名一阿僧祇。依舊攝

論說三十三阿僧祇。第二劫為小一劫為二十一劫。第三劫為中一劫為九故。初為大一劫為三故。雖有此文。不知積何以成無數。若俱舍論引解脫經說六十數。唯有五十二。八忘失。第五十二名阿僧祇。仍以十積數。不同華嚴從萬以上皆倍倍積。謂萬萬名億等。以大小各別故取數不同。又若瓔珞經樓炭經等中。佛隨機說劫數多小非一。但大智度論引經說。有萬百由旬城溢滿芥子。有長壽人過百歲已持一芥子去。芥子都盡劫猶不盡。乃至廣說。真諦云。如經說芥子聚盡劫猶未盡者。百年取一乃至唯一芥子。不名為聚故名聚盡。以有芥子在故名劫猶未盡。言大梵壽量六十中劫者。舊來相傳皆云。梵王但經五十八中劫少二中劫。所以者何。于成劫中初一別劫成器世間。梵王未來。但經十九劫后。壞劫時一劫火起。梵王亦無。是則梵王於一大劫八十劫內除正空時有二十劫。于成壞時各除一劫。但壽五十八劫。而言壽命六十中劫合為一劫者。從多總判。故智度論云。梵王壽命五十八劫。若依起世經說。梵王還滿六十小劫。彼云。世界初成時初成初禪三天宮殿。欲界宮殿未有。爾時梵王已從上地生在梵宮。爾後方造欲界空居天等。即于成劫滿二十也。后至壞時至第二十劫。欲界火起已燒多時。梵王猶在。火勢經久垂至梵宮。梵王方去

【現代漢語翻譯】 現代漢語譯本 論述三十三個阿僧祇（asamkhya，無數）。第二劫為小一劫，為二十一劫。第三劫為中一劫，為九故。初為大一劫，為三故。雖有此文，不知積累何以成無數。若《俱舍論》引《解脫經》說六十數，唯有五十二，八忘失。第五十二名阿僧祇。仍以十積數。不同《華嚴經》，從萬以上皆倍倍積，謂萬萬名億等。以大小各別故取數不同。又若《瓔珞經》、《樓炭經》等中，佛隨機說劫數多小非一。但《大智度論》引經說，有萬百由旬（yojana，古印度長度單位）城溢滿芥子。有長壽人過百歲已持一芥子去。芥子都盡劫猶不盡。乃至廣說。真諦（Paramārtha，古印度佛教僧侶）云：『如經說芥子聚盡劫猶未盡者，百年取一乃至唯一芥子，不名為聚故名聚盡。以有芥子在故名劫猶未盡。』言大梵（Mahābrahmā）壽量六十中劫者，舊來相傳皆云，梵王但經五十八中劫少二中劫。所以者何？于成劫中初一別劫成器世間。梵王未來。但經十九劫后。壞劫時一劫火起。梵王亦無。是則梵王於一大劫八十劫內除正空時有二十劫。于成壞時各除一劫。但壽五十八劫。而言壽命六十中劫合為一劫者，從多總判。故《智度論》云：梵王壽命五十八劫。若依《起世經》說，梵王還滿六十小劫。彼云：世界初成時初成初禪三天宮殿。欲界宮殿未有。爾時梵王已從上地生在梵宮。爾後方造欲界空居天等。即于成劫滿二十也。后至壞時至第二十劫。欲界火起已燒多時。梵王猶在。火勢經久垂至梵宮。梵王方去。

【English Translation】 English version A discussion on the thirty-three Asamkhyas (asamkhya, countless). The second kalpa is a small one, being twenty-one kalpas. The third kalpa is a medium one, being nine 'gu'. The first is a large one, being three 'gu'. Although this text exists, it is not known how accumulation leads to the countless. If the Abhidharmakośa-bhāṣya cites the Vimokṣa Sūtra, saying there are sixty numbers, only fifty-two are present, eight are forgotten. The fifty-second is named Asamkhya. It still uses a decimal system of accumulation. Unlike the Avataṃsaka Sūtra, which doubles from ten thousand upwards, such as ten thousand 'ten thousands' being called 'a hundred million', the numbers are taken differently because the sizes are different. Furthermore, in the Yingluo Jing, Loutan Jing, and other sutras, the Buddha speaks of kalpas of varying lengths according to circumstances. However, the Mahāprajñāpāramitāupadeśa cites a sutra saying that there is a city of ten thousand by a hundred yojanas (yojana, an ancient Indian unit of distance) overflowing with mustard seeds. A long-lived person takes away one mustard seed after a hundred years. Even when all the mustard seeds are gone, the kalpa is not yet exhausted. And so on, extensively explained. Paramārtha (Paramārtha, an ancient Indian Buddhist monk) says: 'As the sutra says, even when the heap of mustard seeds is exhausted, the kalpa is not yet exhausted, because one mustard seed is taken every hundred years, even just one mustard seed, which is not called a heap, hence it is called the exhaustion of the heap. Because there are mustard seeds remaining, it is said that the kalpa is not yet exhausted.' It is said that the lifespan of Mahābrahmā (Mahābrahmā) is sixty intermediate kalpas. It has been traditionally said that Brahmā only experiences fifty-eight intermediate kalpas, two intermediate kalpas less. Why is this? In the formation kalpa, the first separate kalpa forms the physical world. Brahmā has not yet appeared. Only after nineteen kalpas have passed, when the fire arises in the destruction kalpa, Brahmā is also not present. Therefore, Brahmā, within one great kalpa of eighty kalpas, excluding the twenty kalpas of the true emptiness, excludes one kalpa each during the formation and destruction periods, thus only living for fifty-eight kalpas. It is said that a lifespan of sixty intermediate kalpas is combined into one kalpa, judged from the majority. Therefore, the Mahāprajñāpāramitāupadeśa says: Brahmā's lifespan is fifty-eight kalpas. If according to the Aggañña Sutta, Brahmā still completes sixty small kalpas. It says: When the world is first formed, the palaces of the first dhyana (jhāna) heavens are first formed. The palaces of the desire realm do not yet exist. At that time, Brahmā has already been born in the Brahmā palace from a higher realm. Only then are the heavens of the desire realm, dwelling in the sky, created. That is, the formation kalpa is completed in twenty kalpas. Later, at the time of destruction, at the twentieth kalpa, the fire of the desire realm arises and burns for a long time. Brahmā is still present. The fire's intensity lasts for a long time, reaching the Brahmā palace. Only then does Brahmā leave.

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。是故於壞劫亦經二十劫。則具經六十劫。此與火等初成壞時量位相當感故。大梵壽量一劫時定。三天三品修生不同。劫數故異。問約此論及俱舍等。明十九劫壞眾生世界。第二十劫壞器世界。若立世經說十劫壞眾生世間十劫壞器世間。若為會通。解云。見聞各異。難可會釋。又解。經說初從壞地獄乃至壞梵補。經十小劫眾生世間壞。梵王未上生也。以大梵王獨一少故攝入器中。論中多少。通論故言十九劫壞有情世間一劫壞器世間。剩明賢劫量者。補闕解。有人云。非水火劫。乃約千佛前後出時。經于百千火水等劫遠亙長時。總名賢劫。故俱舍言。釋迦菩薩初僧祇中值七十五千世尊。最後值佛名罽那尸棄。第二僧祇值七十六千世尊。最後值佛名曰燃燈。第三僧祇值七十七千世尊。最後值佛名毗婆尸。度三祇后入百劫。謂水火等劫。修相報業。於三十二劫遇於二佛。謂尸棄佛毗舍浮佛。如佛名經說。此毗婆及尸棄毗舍浮佛同是過去莊嚴劫千佛。而不同水火等一劫。將知賢劫亦非水火等劫。故觀藥王藥上菩薩經云。爾時釋迦佛告大眾言。我憶往昔于妙光佛末法之中出家學道。聞五十三佛名心生歡喜。展轉相教至三千人。異口同音稱名禮拜除無量罪。初千人者華光佛為首下至毗舍佛。即於過去莊嚴劫中千佛是也。中千人者拘

【現代漢語翻譯】 現代漢語譯本：因此，壞劫也經歷了二十劫，總共經歷了六十劫。這與火等災難開始形成和破壞時的量級相當。大梵天的壽命以一劫為單位來確定。三天（指欲界天、色界天、無色界天）三品的修行所生之處不同，因此劫數也不同。問：根據此論以及《俱舍論》等，說明十九劫破壞眾生世界，第二十劫破壞器世界。如果《立世經》說十劫破壞眾生世間，十劫破壞器世間，如何會通？答：見聞各異，難以會通解釋。又一種解釋是，《經》中說，最初從破壞地獄乃至破壞梵輔天，經歷了十小劫，眾生世間被破壞，此時大梵天王尚未上生。因為大梵天王是獨一的，數量少，所以被歸入器世間中。論中的多少，是通論，所以說十九劫破壞有情世間，一劫破壞器世間。至於說明賢劫的量，補闕解釋說，有人認為，賢劫並非水火劫，而是指千佛前後出世時，經歷了百千火水等劫的遙遠漫長的時間，總稱為賢劫。所以《俱舍論》說，釋迦菩薩在初僧祇中遇到七萬五千位世尊，最後遇到的佛名為罽那尸棄佛。在第二僧祇中遇到七萬六千位世尊，最後遇到的佛名為燃燈佛。在第三僧祇中遇到七萬七千位世尊，最後遇到的佛名為毗婆尸佛。度過三祇後進入百劫，即水火等劫，修習相應的報業。在三十二劫中遇到兩位佛，即尸棄佛和毗舍浮佛。如《佛名經》所說，這位毗婆尸佛和尸棄佛、毗舍浮佛都是過去莊嚴劫的千佛，但與水火等一劫不同。由此可知，賢劫也並非水火等劫。所以《觀藥王藥上菩薩經》說：『當時釋迦佛告訴大眾說，我回憶往昔在妙光佛末法時期出家學道，聽到五十三佛的名號，心中生起歡喜，輾轉相教，達到三千人。異口同聲地稱念名號、禮拜，消除了無量罪。最初的一千人，以華光佛為首，下至毗舍佛，就是過去莊嚴劫中的千佛。中間的一千人，以拘'

【English Translation】 English version: Therefore, the destruction kalpa also lasts for twenty kalpas, totaling sixty kalpas. This is comparable to the magnitude of the initial formation and destruction by fire and other disasters. The lifespan of Mahābrahmā (Great Brahma) is determined in units of one kalpa. The three realms (referring to the Desire Realm, Form Realm, and Formless Realm) and the different births from the three grades of cultivation result in different numbers of kalpas. Question: According to this treatise and the Abhidharmakośa, it is stated that nineteen kalpas destroy the sentient beings' world, and the twentieth kalpa destroys the vessel world. If the Lokaprajñapti-śāstra (Treatise on the Establishment of the World) says that ten kalpas destroy the sentient beings' world and ten kalpas destroy the vessel world, how can these be reconciled? Answer: The perceptions from hearing and seeing are different, making it difficult to reconcile the explanations. Another explanation is that the Sūtra says that initially, from the destruction of hells up to the destruction of the Brahmapāriṣadya heavens (Brahma's retinue), it takes ten minor kalpas for the sentient beings' world to be destroyed. At this time, the Great Brahma King has not yet ascended. Because the Great Brahma King is unique and few in number, he is included in the vessel world. The difference in the numbers in the treatise is a general discussion, so it is said that nineteen kalpas destroy the sentient beings' world and one kalpa destroys the vessel world. As for explaining the duration of the Bhadrakalpa (Auspicious Kalpa), the Buque commentary explains that some people believe that the Bhadrakalpa is not a water or fire kalpa, but refers to the vast and long period of time when a thousand Buddhas appear successively, spanning hundreds of thousands of fire and water kalpas, collectively called the Bhadrakalpa. Therefore, the Abhidharmakośa says that Śākyamuni Bodhisattva encountered seventy-five thousand World Honored Ones in the first asaṃkhyeya-kalpa (incalculable kalpa), and the last Buddha he encountered was named Kṛkucchanda Śikhin. In the second asaṃkhyeya-kalpa, he encountered seventy-six thousand World Honored Ones, and the last Buddha he encountered was named Dīpaṃkara (Lamp Bearer). In the third asaṃkhyeya-kalpa, he encountered seventy-seven thousand World Honored Ones, and the last Buddha he encountered was named Vipaśyin. After passing through three asaṃkhyeya-kalpas, he entered a hundred kalpas, which are the water and fire kalpas, cultivating corresponding karmic retributions. In thirty-two kalpas, he encountered two Buddhas, namely Śikhin Buddha and Viśvabhū Buddha. As the Buddha Name Sūtra says, this Vipaśyin Buddha, Śikhin Buddha, and Viśvabhū Buddha are all the thousand Buddhas of the past Adornment Kalpa, but they are different from a single kalpa of water and fire. From this, it can be known that the Bhadrakalpa is also not a water or fire kalpa. Therefore, the Sūtra on the Contemplation of Bhaisajyarāja and Bhaisajyasamudgata Bodhisattvas says: 'At that time, Śākyamuni Buddha told the assembly, 'I recall that in the past, during the Dharma-ending age of Wonderful Light Buddha, I left home to study the Way. Hearing the names of the Fifty-three Buddhas, I felt joy in my heart, and I taught each other, reaching three thousand people. With one voice, they recited the names and prostrated, eliminating immeasurable sins. The first thousand people, led by Flower Light Buddha, down to Viśva Buddha, are the thousand Buddhas of the past Adornment Kalpa. The middle thousand people, led by Ku'

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樓孫佛為首下至樓至如來。于賢劫中千佛是也。后千人日光如來為首下至須彌相。于星宿劫當得作佛。依此判釋理恐不然。依俱舍等小乘教法判大乘義云。莊嚴劫中末後三佛不同一水大劫出。證賢劫中千佛亦別劫出。理謂不然。所以者何。小乘中明三祇遇佛數量全少。大乘不爾。所以者何。依如涅槃說。初依菩薩供五恒佛。初地至六地。是第二依值六恒佛。七八九地為第三依值七恒佛。第十地為第四依值八恒佛。又三祇后無別百劫修相報。然本業瓔珞等經云。第十地后更經多劫修千三昧學象步等。但是第三僧祇數攝。應知三劫各千佛。並各據一水火等劫同劫出世。無別大劫名為賢劫。何以得知。如賢劫經及長阿含經等並云。此劫初成之時水雨充滿。上界諸天下觀水聚。見千蓮等光明照曜如百千日。諸天記言此劫大劫賢。於此劫中當有千佛出現於世。此豈不記水火劫中有千佛耶。又依立世毗曇云。住劫中八小劫已過。十一未來。第九一劫現在。此第九劫幾多已過幾多未來。未來定餘六百九十年。世云今時住劫中第九劫。即配屬云。前五劫中無佛。第六劫中有拘留孫佛。乃至今第九劫有釋迦佛出。后第十劫中有彌勒佛。后十劫住無佛出者不然。西方判之。今時正當住劫中。已有四佛出世。長阿含云。拘留孫佛於四萬歲時出

等者。從住劫初人壽命無量。減至四萬歲時拘留孫佛出。三萬歲時拘那含佛出世。二萬歲時迦葉佛出世。一百歲時釋迦出世。從此漸減迄於十歲至刀兵劫。如彌勒下生云。近刀兵劫。若依立世毗曇。近饑饉劫。故彼論云。此劫為飢餓故盡。過十歲已壽命漸增。至八萬歲彌勒出世。既依西方判。今正當住劫初劫。立世云。此劫為飢餓故盡。復準瑜伽三十歲時有飢餓劫。彌勒成佛經說近刀兵劫者。據至十歲後有九百九十五佛於十九劫中出說。依立世今是第九住劫。彌勒第十劫出。余諸佛於後十劫分佈漸出。更安二千佛出亦得無妨。以于中間一一佛出相去皆隔眾多歲數時劫。以大乘判。住劫具足二十下世二十上故。于初劫減時四佛出世。增時一佛出世。即初劫已有五佛出世。自余諸佛於後十九住劫前後分佈出現於世。長阿含云。毗婆尸佛人壽八萬歲出世。尸棄佛七萬歲嚴出。毗舍婆佛六萬歲時出者。應是前水火劫二十住中最後住劫漸減時出。雖復隔劫是七佛數。故一處列之。問劫體是何。解云。若據小乘時無別體。約法以明。故五蘊為體。大乘即以二十四不相應行中時為體。自下第二別辨成壞。于中有二。初明壞。后如是略說世間已壞云何世間成下明成壞。中分三。初火次水后風。火中分二。初問次答。答有三。初明二十住

【現代漢語翻譯】 現代漢語譯本 等者（指『等』同於『劫』）。從住劫（Kalpa Sthayi，可居住的時期）開始，人類的壽命是無限的。當壽命減少到四萬歲時，拘留孫佛（Krakucchanda Buddha）出世。三萬歲時，拘那含佛（Kanakamuni Buddha）出世。二萬歲時，迦葉佛（Kasyapa Buddha）出世。一百歲時，釋迦牟尼佛（Sakyamuni Buddha）出世。從此以後，壽命逐漸減少，直到十歲時，就會發生刀兵劫（時代因戰爭而毀滅）。正如《彌勒下生經》所說，接近刀兵劫。如果按照《立世毗曇》（Abhidharma of the Establishment of the World）的說法，則是接近饑饉劫（時代因饑荒而毀滅）。所以該論典說，這個劫是因為飢餓而終結。超過十歲以後，壽命逐漸增加，直到八萬歲時，彌勒佛（Maitreya Buddha）出世。既然依據西方的判斷，現在正處於住劫的最初階段。《立世毗曇》說，這個劫是因為飢餓而終結。又根據《瑜伽師地論》，三十歲時會有飢餓劫。《彌勒成佛經》說接近刀兵劫，是根據壽命減少到十歲之後，有九百九十五佛在十九劫中出世而說的。按照《立世毗曇》，現在是第九住劫，彌勒佛在第十劫出世。其餘諸佛在後十劫中分佈逐漸出世。再安排二千佛出世也沒有妨礙，因為在中間每一佛出世都相隔眾多歲數和時劫。以大乘的觀點判斷，住劫具足二十下世和二十上世，所以在最初劫減少時，有四佛出世，增加時有一佛出世，即最初劫已經有五佛出世。其餘諸佛在後十九住劫前後分佈出現於世。《長阿含經》說，毗婆尸佛（Vipasyin Buddha）人壽八萬歲出世，尸棄佛（Sikhin Buddha）七萬歲出世，毗舍婆佛（Visvabhu Buddha）六萬歲時出世，應該是前水火劫二十住中最後住劫逐漸減少時出世。雖然相隔劫數，但仍是七佛之數，所以在一處列出。問：劫的本體是什麼？答：如果根據小乘，沒有單獨的本體，而是約法來說明，所以五蘊（Skandhas）是其本體。大乘則以二十四不相應行（Asamskrta Dharmas）中的時間為其本體。下面第二部分分別辨別成和壞。其中有二部分，首先說明壞，然後『如是略說世間已壞，云何世間成』，說明成和壞。壞的部分分為三部分，首先是火災，其次是水災，最後是風災。火災中又分為兩部分，首先是提問，其次是回答。回答有三部分，首先說明二十住（Twenty Stages of Abiding）。

【English Translation】 English version 『Eteh』 (meaning 『equal』 to 『Kalpa』). From the beginning of the Sthayi Kalpa (Kalpa Sthayi, the period in which beings can dwell), the lifespan of humans is immeasurable. When the lifespan decreases to forty thousand years, Krakucchanda Buddha appears in the world. At thirty thousand years, Kanakamuni Buddha appears. At twenty thousand years, Kasyapa Buddha appears. At one hundred years, Sakyamuni Buddha appears. From then on, the lifespan gradually decreases until it reaches ten years, at which point the age of swords and weapons (a time of destruction by war) occurs. As stated in the Sutra of Maitreya's Descent, it is close to the age of swords and weapons. According to the Abhidharma of the Establishment of the World, it is close to the age of famine (a time of destruction by famine). Therefore, that treatise says that this Kalpa ends because of famine. After passing ten years, the lifespan gradually increases until it reaches eighty thousand years, at which point Maitreya Buddha appears. Since it is based on the Western judgment, it is currently the initial stage of the Sthayi Kalpa. The Abhidharma of the Establishment of the World says that this Kalpa ends because of famine. Furthermore, according to the Yogacarabhumi-sastra, there will be an age of famine at thirty years. The Sutra of Maitreya's Buddhahood says it is close to the age of swords and weapons, which is based on the fact that after the lifespan decreases to ten years, nine hundred and ninety-five Buddhas appear in nineteen Kalpas. According to the Abhidharma of the Establishment of the World, it is now the ninth Sthayi Kalpa, and Maitreya Buddha appears in the tenth Kalpa. The remaining Buddhas are distributed and gradually appear in the following ten Kalpas. Arranging for two thousand more Buddhas to appear is also not a problem, because the interval between the appearance of each Buddha in the middle is separated by many years and Kalpas. Judging from the perspective of Mahayana, the Sthayi Kalpa is complete with twenty descending periods and twenty ascending periods, so in the initial Kalpa when it decreases, four Buddhas appear, and when it increases, one Buddha appears, meaning that there are already five Buddhas appearing in the initial Kalpa. The remaining Buddhas are distributed and appear in the world before and after the following nineteen Sthayi Kalpas. The Dirghagama Sutra says that Vipasyin Buddha appeared when people's lifespan was eighty thousand years, Sikhin Buddha appeared at seventy thousand years, and Visvabhu Buddha appeared at sixty thousand years, which should be the last Sthayi Kalpa gradually decreasing among the twenty periods of the previous water and fire Kalpas. Although separated by Kalpas, they are still counted as the seven Buddhas, so they are listed in one place. Question: What is the substance of a Kalpa? Answer: According to Hinayana, there is no separate substance, but it is explained in terms of Dharma, so the five Skandhas (aggregates) are its substance. Mahayana takes time from the twenty-four Asamskrta Dharmas (unconditioned dharmas) as its substance. The second part below distinguishes between formation and destruction separately. There are two parts, first explaining destruction, and then 『Thus briefly speaking of the world already destroyed, how does the world form,』 explaining formation and destruction. The part on destruction is divided into three parts, first the fire catastrophe, second the water catastrophe, and third the wind catastrophe. The fire catastrophe is further divided into two parts, first the question, and second the answer. The answer has three parts, first explaining the twenty stages of abiding.

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劫為壞之漸。次於最後增已下正明二十壞劫。后如是世界皆悉燒已下明空劫。次文復三。初總明住劫中一增一減。次又此中劫下。明減劫時小災衰損而後漸增。后如是二十減二十增等結成住劫。言謂有如是時乃至八萬歲者。贍部洲人從初壽命無量減至八萬。雖云壽命無量不過半劫。以婆沙云欲界善業無有能得一劫壽者。若無間地獄及持地龍王不善業果有經一劫。問曰。成劫之末住劫之初如何取別。景法師云。成劫中劫一劫成器世間。后十九劫漸布眾生。五道住處皆悉遍有。贍部洲人壽命無量。未減一分。爾時判屬成劫中第十九劫。從壽無量漸減未至八萬歲來。即屬成中第二十劫。從壽八萬漸減乃至十歲。即屬住二十劫中第一住劫。故俱舍云。從世間初成十九別劫。于無量時已度此。無量壽眾生漸減乃至十歲。世間已成及住。是住初別劫。真諦疏云。從成劫中剡浮洲有人已去壽命未減已還成劫從初至此時。經十九別劫滿。從壽減一分已去未至八萬已還。是成劫中第二十劫。若減至八萬乃至十歲。即是住劫之初。從此後增至八萬歲。即是住中第一劫終。泰法師云。減至八萬是住劫中第一劫初。乃至十歲。是住劫中第一劫終。第二段中有二。初明三災衰損。后又能棄捨損減壽量下。明後漸增。初文復二。初明小三災。后明三

【現代漢語翻譯】 現代漢語譯本 『劫』是世界逐漸壞滅的階段。接下來從『最後增已下』開始，正式說明二十個壞劫。『后如是世界皆悉燒已下』說明空劫。接下來的文字分為三部分。首先，總的說明住劫中的一增一減。然後，從『又此中劫下』開始，說明減劫時小災的衰損，然後逐漸增加。最後，『如是二十減二十增等』總結構成住劫。所說的『謂有如是時乃至八萬歲者』，是指贍部洲的人從最初的壽命無量歲減少到八萬歲。雖然說壽命無量歲，但不會超過半劫。因為《婆沙論》說，欲界的善業沒有能活過一劫壽命的。如果是不間地獄以及持地龍王，因為不善業的果報，壽命會超過一劫。問：成劫的末尾和住劫的開始如何區分？景法師說：成劫中的劫，一劫形成器世間，後面的十九劫逐漸分佈眾生，五道的住處都遍佈。贍部洲人的壽命是無量歲，還沒有減少一分。這時判斷屬於成劫中的第十九劫。從壽命無量歲逐漸減少，還沒有到八萬歲的時候，就屬於成劫中的第二十劫。從壽命八萬歲逐漸減少到十歲，就屬於住劫二十劫中的第一個住劫。所以《俱舍論》說：從世間最初形成，經過十九個別劫，在無量的時間裡已經度過。這無量壽命的眾生逐漸減少到十歲，世間已經形成並且安住，這是住劫最初的別劫。真諦疏說：從成劫中剡浮洲有人開始，壽命沒有減少的時候，還是成劫，從最初到這個時候，經過十九個別劫圓滿。從壽命減少一分開始，還沒有到八萬歲的時候，是成劫中的第二十劫。如果減少到八萬歲乃至十歲，就是住劫的開始。從此以後增加到八萬歲，就是住劫中第一個劫的結束。泰法師說：減少到八萬歲是住劫中第一個劫的開始，乃至十歲，是住劫中第一個劫的結束。 第二段分為兩部分。首先說明三災的衰損，然後從『又能棄捨損減壽量下』開始，說明後來的逐漸增加。第一部分又分為兩部分，首先說明小三災，然後說明三

【English Translation】 English version 『Kalpa』 is the stage of gradual destruction of the world. Next, starting from 『zui hou zeng yi xia (最後增已下)』 [after the final increase], it formally explains the twenty destructive kalpas. 『Hou ru shi shi jie jie xi shao yi xia (后如是世界皆悉燒已下)』 [After such worlds are all burned] explains the empty kalpa. The following text is divided into three parts. First, it generally explains the one increase and one decrease in the dwelling kalpa. Then, starting from 『you ci zhong jie xia (又此中劫下)』 [also in this intermediate kalpa], it explains the decline of minor disasters during the decreasing kalpa, and then gradually increases. Finally, 『ru shi er shi jian er shi zeng deng (如是二十減二十增等)』 [such twenty decreases and twenty increases] summarizes the formation of the dwelling kalpa. The saying 『wei you ru shi shi nai zhi ba wan sui zhe (謂有如是時乃至八萬歲者)』 [meaning there is such a time up to eighty thousand years old] refers to the people of Jambudvipa (贍部洲) reducing from the initial lifespan of immeasurable years to eighty thousand years. Although it is said that the lifespan is immeasurable years, it will not exceed half a kalpa. Because the 『Vibhasa (婆沙)』 says that the good karma of the desire realm cannot live for one kalpa. If it is the Avici Hell (無間地獄) and the Earth-holding Dragon King (持地龍王), because of the result of bad karma, the lifespan will exceed one kalpa. Question: How to distinguish the end of the formation kalpa and the beginning of the dwelling kalpa? Dharma Master Jing (景法師) said: In the formation kalpa, one kalpa forms the vessel world, and the following nineteen kalpas gradually distribute sentient beings, and the dwellings of the five paths are all over. The lifespan of the people of Jambudvipa (贍部洲) is immeasurable years, and it has not been reduced by one point. At this time, it is judged to belong to the nineteenth kalpa in the formation kalpa. From the gradual reduction of the immeasurable lifespan, when it has not reached eighty thousand years, it belongs to the twentieth kalpa in the formation kalpa. From the gradual reduction of the lifespan of eighty thousand years to ten years, it belongs to the first dwelling kalpa in the twenty kalpas of the dwelling kalpa. Therefore, the 『Abhidharmakośa (俱舍論)』 says: From the initial formation of the world, after nineteen separate kalpas, it has passed in immeasurable time. These sentient beings with immeasurable lifespans gradually decrease to ten years, the world has been formed and dwells, this is the initial separate kalpa of the dwelling kalpa. Zhen諦疏 (Zhen諦疏) said: Starting from the people of Jambudvipa (剡浮洲) in the formation kalpa, when the lifespan has not decreased, it is still the formation kalpa, from the beginning to this time, after nineteen separate kalpas are completed. Starting from the reduction of one point of lifespan, when it has not reached eighty thousand years, it is the twentieth kalpa in the formation kalpa. If it is reduced to eighty thousand years or even ten years, it is the beginning of the dwelling kalpa. From then on, increasing to eighty thousand years is the end of the first kalpa in the dwelling kalpa. Dharma Master Tai (泰法師) said: Reducing to eighty thousand years is the beginning of the first kalpa in the dwelling kalpa, and even ten years is the end of the first kalpa in the dwelling kalpa. The second paragraph is divided into two parts. First, it explains the decline of the three disasters, and then starting from 『you neng qi she sun jian shou liang xia (又能棄捨損減壽量下)』 [also able to abandon and reduce lifespan], it explains the subsequent gradual increase. The first part is divided into two parts, first explaining the minor three disasters, and then explaining the three

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衰損。俱舍說。小三災皆於十歲時起。故別劫生。今者大乘同於一劫三十二十十歲時起。儉病刀如次。如俱舍說。儉有三事。一白骨。二運籌。三聚集。廣如彼說。問何故此三災于壽有短長。景師云。以儉劫時有少所食經時最多。疫病劫中藥力支援弱故經時次少。刀兵相殺七日即盡。經時最少。基師又解。由不善業下中上品故。招感三災時有長短。刀災但云七日不言夜者。白日相見殺害易成。夜中闇黑殺害事少。略不說夜。有餘經言。由施眾生一摶食故不生飢餓劫中。由施眾僧一可梨藥不墮疫病劫中。由一日夜持不殺戒不墮刀兵劫中。若依小乘住劫中前十九有小三災。以第二十劫唯有一上增而非減。故無災起。今依大乘有二十減二十增。故二十劫皆有小災現。問曰。刀兵等三何災初起。答曰。若依立世云。是二十小劫中間有小三災。次第轉輪。一者大疾疫。二者大刀兵。三者大飢餓。今此瑜伽似依壽命增減而說。故云三十歲時有儉災。二十歲時有病災。十歲時有刀災。此三災並以不平等大種為體。衰損中。若樓炭云。壽至五歲身量七寸。按古俱舍。女子五月嫁。父母愿子終於十歲。猶如今日愿壽百年。甘遮變味者。謂沙糖煎甘𧀹作。變甘𧀹為味故。結成住劫中。言二十減二十增者。若對法論則同小乘。初一唯減后一唯

【現代漢語翻譯】 衰損。《俱舍論》說，小三災都在十歲時發生，因此是別劫所生。現在大乘的觀點與此不同，認為在一劫中，三十歲、二十歲、十歲時分別發生饑饉、疫病、刀兵之災，順序如此。如同《俱舍論》所說，饑饉有三種情況：一是白骨遍地，二是運籌糧食不足，三是人們聚集在一起等待食物，詳細情況可以參考《俱舍論》。 問：為什麼這三種災難在持續時間上有長短之分？景師解釋說，因為饑饉劫中，人們能獲得的食物很少，持續的時間最長；疫病劫中，藥物的效力不足以支援，持續的時間次之；刀兵劫中，人們互相殘殺，七天就結束了，持續的時間最短。基師又解釋說，這是由於不善業有下品、中品、上品之分，因此感召的三災持續時間也有長短。刀兵災只說七天，沒有說夜晚，是因為白天相見容易發生殺害，夜晚黑暗，殺害的事情較少，所以略去不說夜晚。有其他經典說，由於佈施眾生一團食物，就不會生在飢餓劫中；由於佈施眾僧一顆訶梨勒藥，就不會墮入疫病劫中；由於一日一夜持不殺戒，就不會墮入刀兵劫中。如果按照小乘的觀點，在住劫中，前十九劫有小三災，因為第二十劫只有向上增長而沒有減少，所以沒有災難發生。現在按照大乘的觀點，有二十劫減少，二十劫增長，所以二十劫都有小災出現。 問：刀兵等三種災難，哪種災難最先發生？答：如果按照《立世經》的說法，在這二十小劫中間有小三災，依次輪轉，一是大疾疫，二是大刀兵，三是大飢餓。現在這部《瑜伽師地論》似乎是按照壽命增減而說的，所以說三十歲時有饑饉災，二十歲時有疫病災，十歲時有刀兵災。這三種災難都以不平等的大種為本體。 衰損中，如果《樓炭經》說，壽命到五歲時，身高只有七寸。按照古代的《俱舍論》，女子五個月就出嫁，父母希望孩子活到十歲就去世，就像今天希望活到一百歲一樣。甘蔗變味，是指用沙糖煎甘蔗汁製作，改變了甘蔗的原味。結成住劫中，說到二十劫減少，二十劫增長，如果對照《對法論》，則與小乘相同，最初一劫只有減少，最後一劫只有增長。

【English Translation】 Decline. The Abhidharmakośa says that the three minor calamities all arise at the age of ten, hence they are produced in separate kalpas (aeons). Now, the Mahayana view differs, stating that within a kalpa, famine, disease, and warfare occur at the ages of thirty, twenty, and ten respectively, in that order. As the Abhidharmakośa says, famine has three aspects: first, white bones everywhere; second, insufficient food supplies; third, people gathering together waiting for food. The details can be found in that text. Question: Why do these three calamities have different durations? Master Jing explains that because in the famine kalpa, people obtain very little food, it lasts the longest. In the disease kalpa, the efficacy of medicine is insufficient to sustain, so it lasts the second longest. In the warfare kalpa, people kill each other, ending in seven days, so it lasts the shortest. Master Ji further explains that this is due to unwholesome karma being of inferior, middling, and superior grades, hence the three calamities are experienced for different durations. The warfare calamity only mentions seven days without mentioning nights because killing is easier to accomplish in daylight when people can see each other. At night, it is dark, and killing is less frequent, so nights are omitted. Other sutras say that by giving a handful of food to sentient beings, one will not be born in a famine kalpa. By giving a haritaki (chebulic myrobalan) medicine to the Sangha (community of monks), one will not fall into a disease kalpa. By upholding the precept of non-killing for one day and one night, one will not fall into a warfare kalpa. According to the Hinayana (Theravada) view, in the duration kalpa, the first nineteen kalpas have the three minor calamities because the twentieth kalpa only increases and does not decrease, so no calamities arise. Now, according to the Mahayana view, there are twenty kalpas of decrease and twenty kalpas of increase, so all twenty kalpas have minor calamities appearing. Question: Which of the three calamities, warfare, etc., arises first? Answer: According to the Lokasthiti Abhidharma, in the middle of these twenty minor kalpas, there are the three minor calamities, rotating in sequence: first, great epidemics; second, great warfare; third, great famine. Now, this Yogacarabhumi-sastra seems to be speaking according to the increase and decrease of lifespan, so it says that at the age of thirty, there is a famine calamity; at the age of twenty, there is a disease calamity; and at the age of ten, there is a warfare calamity. These three calamities all have unequal great elements as their substance. Regarding decline, if the Lou Tan Jing says that when lifespan reaches five years, body height is only seven inches. According to the ancient Abhidharmakośa, girls marry at five months, and parents wish their children to die at the age of ten, just like today wishing for a lifespan of one hundred years. 'Sugarcane changing taste' refers to making sugarcane juice with sugar, changing the original taste of sugarcane. In the formation and duration kalpa, when speaking of twenty kalpas of decrease and twenty kalpas of increase, if compared to the Abhidharma, it is the same as the Hinayana view: the first kalpa only decreases, and the last kalpa only increases.

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增。中間十八有上有下。與此不同。云何會釋。奘法師云。此不相違。初一唯減者。是減中最初已前無增。故云初一唯減。后一唯增者。第二十住中唯增即滿。向後更不磷減。故言后一唯增。光師釋俱舍云。問初劫唯減下劫唯增。據何時等中間十八。解云。二十住劫前後相望。前有情福勝。後有情福劣。住中初劫福最勝。應合受用上妙境界。故下時極遲。從第二劫以去其福漸薄。上稍遲下漸疾。以上時境勝薄福故不合受用故上時遲。以下時境劣薄福故應合受用。故下時疾。如是乃至第二十劫福最薄故。上時極遲。故初后劫等中十八。又解。壽未減時是成劫攝。無量歲初減已去方名住劫。第二十劫上至八萬多時經停故。初后等中十八。按立世云。疾疫劫末諸有在者各散分處。時有一人合某閻浮提內男女唯餘一萬留為當來人種。極八千歲。是時女人至五百歲爾乃行稼。壽八十千歲。住阿僧祇年。乃至眾生未造十惡。從起十惡業道時節。壽命因此十十歲減。度一百年則減十歲。次後百年復減十歲。次第漸減至餘十歲。廣釋增減應尋彼文。且依琳法師記。從佛滅后。至今大周長安五年乙巳之歲。已經一千七百五年。而壽猶長者以法住力故爾也。以立世說正法一千年內眾生壽命恒受百年不減故。自下第二正明壞劫中分二。初明有

【現代漢語翻譯】 現代漢語譯本： 增補：中間的十八個劫有增有減，與上述不同，如何解釋？玄奘法師說：『這並不矛盾。最初的一個劫只有減劫，是因為在減劫的最初，之前沒有增劫，所以說最初的一個劫只有減劫。』『最後一個劫只有增劫，是因為第二十個住劫中只有增長，達到圓滿，之後不再衰減，所以說最後一個劫只有增劫。』 光法師在《俱舍論》中的解釋說：『問：最初的劫只有減劫，最後的劫只有增劫，那麼中間的十八個劫是根據何時來劃分的呢？』解釋說：『二十個住劫是前後相對而言的。前面的有情福報殊勝，後面的有情福報衰劣。住劫中的最初劫福報最為殊勝，應該享受上妙的境界，所以時間流逝極慢。從第二個劫開始，福報逐漸衰薄，上面的時間流逝稍慢，下面的時間流逝逐漸加快。因為上面的境界殊勝，福報淺薄，所以不適合享受，因此上面的時間流逝緩慢。因為下面的境界低劣，福報淺薄，所以應該享受，因此下面的時間流逝迅速。像這樣直到第二十個劫，福報最為淺薄，所以上面的時間流逝極慢。』所以最初和最後的劫與中間的十八個劫不同。 又解釋說：『壽命尚未開始減少時，屬於成劫的範疇。從無量歲開始減少之後，才稱為住劫。第二十個劫，向上達到八萬歲時，時間停留很久。』所以最初和最後的劫與中間的十八個劫不同。 按照《立世經》所說：『疾疫劫結束時，所有幸存者各自散佈到不同的地方。當時有一個人統計，整個閻浮提（Jambudvipa，南贍部洲）內的男女只剩下一萬，作為未來的人種。壽命達到八千歲時，女人要到五百歲才能開始耕種。壽命達到八萬歲。住劫經歷阿僧祇年（asamkhya，無數）。乃至眾生沒有造作十惡業之前，從開始造作十惡業時，壽命因此每百年減少十歲。之後每過一百年又減少十歲，逐漸減少到只剩下十歲。』關於增減劫的詳細解釋，應該查閱《立世經》的原文。 暫且依據琳法師的記載，從佛陀滅度之後，到如今大周長安五年乙巳年，已經過去了一千七百零五年。而壽命仍然很長，這是因為正法住世的力量。因為《立世經》說，正法住世的一千年內，眾生的壽命恒定為一百歲，不會減少。下面第二部分正式闡明壞劫，分為兩部分。首先闡明有。

【English Translation】 English version: Supplement: The eighteen intermediate kalpas have both increases and decreases, which is different from the above. How to explain this? Master Xuanzang said: 'This is not contradictory. The first kalpa only has decrease because at the beginning of the decrease kalpa, there was no increase kalpa before, so it is said that the first kalpa only has decrease.' 'The last kalpa only has increase because in the twentieth dwelling kalpa, there is only increase, reaching completion, and there is no further decline, so it is said that the last kalpa only has increase.' Master Guang's explanation in the 'Abhidharmakosa' says: 'Question: The first kalpa only has decrease, and the last kalpa only has increase, so when are the eighteen intermediate kalpas divided according to?' The explanation says: 'The twenty dwelling kalpas are relative to the front and back. The sentient beings in the front have superior merit, and the sentient beings in the back have inferior merit. The first kalpa in the dwelling kalpa has the most superior merit and should enjoy the supreme realm, so time passes extremely slowly. From the second kalpa onwards, merit gradually diminishes, the time above passes slightly slower, and the time below passes gradually faster. Because the realm above is superior and the merit is shallow, it is not suitable for enjoyment, so the time above passes slowly. Because the realm below is inferior and the merit is shallow, it should be enjoyed, so the time below passes quickly. Like this until the twentieth kalpa, the merit is the most shallow, so the time above passes extremely slowly.' Therefore, the first and last kalpas are different from the eighteen intermediate kalpas. Another explanation says: 'When the lifespan has not yet begun to decrease, it belongs to the category of the formation kalpa. After the lifespan begins to decrease from immeasurable years, it is called the dwelling kalpa. In the twentieth kalpa, when it reaches 80,000 years upwards, time stops for a long time.' Therefore, the first and last kalpas are different from the eighteen intermediate kalpas. According to the 'Agama of Establishing the World', 'At the end of the pestilence kalpa, all the survivors scatter to different places. At that time, someone counted that there were only 10,000 men and women left in Jambudvipa (南贍部洲), as the future human race. When the lifespan reaches 8,000 years, women will not be able to cultivate until they are 500 years old. The lifespan reaches 80,000 years. The dwelling kalpa experiences asamkhya (阿僧祇) years. Until sentient beings have not committed the ten evil deeds, from the time they begin to commit the ten evil deeds, the lifespan decreases by ten years every hundred years. After that, it decreases by ten years every hundred years, gradually decreasing until only ten years are left.' For a detailed explanation of the increase and decrease kalpas, one should consult the original text of the 'Agama of Establishing the World'. For the time being, according to Master Lin's record, from the time of the Buddha's Parinirvana (滅度) to the fifth year of the Great Zhou Chang'an, the year Yisi, 1,705 years have passed. And the lifespan is still very long, this is because of the power of the Dharma remaining in the world. Because the 'Agama of Establishing the World' says that within the first 1,000 years of the Dharma remaining in the world, the lifespan of sentient beings is constant at 100 years and will not decrease. The second part below formally explains the destruction kalpa, which is divided into two parts. First, it explains the existence.

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情世間。唯言沒已生極光凈天者。且據極處不障生餘下天等處。泰師云。廣論約始故云入初定。此論約終故云入第二定。立世云。五凈居天來欲界空中共相教示。悉生光凈。次當於此時五趣世間居住之處下。明器世間壞。起世經云。無天雨澤所有果木一切乾枯。即有迦梨風吹八萬四千海水皆令四散。于下起第二日宮置須彌半腹等。小乘因此說六日轉光在海下壞時方出。今者大乘未見文說。問七日行何也。答有三釋。一云亂行。二云上下為行分路旋運中間各去五千由旬。三云橫列如雁行。正理論以後為正。言逾前四倍者。泰師云。第二日輪望初日輪熱增四倍。乃至第七日望第六日亦增四倍。六所燒事中。論數無第五。基師云。第五即妙高。第六是大地。合一處明。略無標第五名。其體已列。憬法師云。本譯云五六蘇迷盧山及以大地而傳寫人失其五字耳。展轉熾盛極至梵世者。欲色界色粗細類殊。不可下火而燒上器。大勢相接漸壞世間。故言展轉實別火壞。略為三事中。一草事由初所槁。二水事由五所涸。三堅事由二所燒。合成八日者。其第六日能為二損。一分損大海。一分損山地。半入損水。半入損堅。故數成八合但七日。自下第三明空劫中。乃至余影亦不可得。此雖無文。亦同小乘有空界色。言無影者。以無質故。非

【現代漢語翻譯】 現代漢語譯本 情世間。唯言沒已生極光凈天（色界第四禪天）者。且據極處不障生餘下天等處。泰師云。廣論約始故云入初定。此論約終故云入第二定。立世云。五凈居天（色界第五天，又稱五不還天）來欲界空中共相教示。悉生光凈。次當於此時五趣世間居住之處下。明器世間壞。起世經云。無天雨澤所有果木一切乾枯。即有迦梨風吹八萬四千海水皆令四散。于下起第二日宮置須彌半腹等。小乘因此說六日轉光在海下壞時方出。今者大乘未見文說。問七日行何也。答有三釋。一云亂行。二云上下為行分路旋運中間各去五千由旬。三云橫列如雁行。正理論以後為正。言逾前四倍者。泰師云。第二日輪望初日輪熱增四倍。乃至第七日望第六日亦增四倍。六所燒事中。論數無第五。基師云。第五即妙高（須彌山）。第六是大地。合一處明。略無標第五名。其體已列。憬法師云。本譯云五六蘇迷盧山（須彌山）及以大地而傳寫人失其五字耳。展轉熾盛極至梵世者。欲**色粗細類殊。不可下火而燒上器。大勢相接漸壞世間。故言展轉實別火壞。略為三事中。一草事由初所槁。二水事由五所涸。三堅事由二所燒。合成八日者。其第六日能為二損。一分損大海。一分損山地。半入損水。半入損堅。故數成八合但七日。自下第三明空劫中。乃至余影亦不可得。此雖無文。亦同小乘有空界色。言無影者，以無質故，非

【English Translation】 English version The sentient world. It only speaks of those who have died and been reborn in the Ābhāsvara heaven (fourth dhyana of the form realm). Moreover, it is based on the highest point, not obstructing rebirth in the lower heavens. Master Tai said, 'The extensive treatise speaks of entering the first dhyana because it is about the beginning. This treatise speaks of entering the second dhyana because it is about the end.' The Establishment of the World states, 'The five Śuddhāvāsa heavens (the Pure Abodes, also known as the Five Non-Returning Heavens) come to the desire realm and teach each other in the sky. All are born with light and purity.' Next, it should be at this time, below the places where the sentient beings of the five realms reside. It explains the destruction of the vessel world. The Udayana Sutra says, 'There is no rain from the heavens, and all fruits and trees wither and dry up. Then there is the Kali wind that blows eighty-four thousand seas, causing them all to scatter.' Below, the second sun palace is established, placing Mount Sumeru at half its height, etc. Therefore, the Hinayana says that the six suns turn their light and only appear when the sea is destroyed. Now, the Mahayana has not seen this mentioned in the texts. Question: What about the movement of the seven suns? Answer: There are three explanations. One says they move randomly. Two says they move up and down, dividing the road, rotating and moving, each five thousand yojanas apart. Three says they are arranged horizontally like geese in flight. The Nyāyānusāra-śāstra considers the latter to be correct. It says that it is four times greater than the previous one. Master Tai said, 'The heat of the second sun wheel is four times greater than that of the first sun wheel. Even the seventh sun is four times greater than the sixth sun.' Among the six things burned, there is no fifth in the enumeration. Master Ji said, 'The fifth is Mount Meru (Sumeru). The sixth is the great earth. They are explained together in one place. The fifth name is omitted. Its substance has already been listed.' Dharma Master Jing said, 'The original translation said 'five or six Mount Sumeru and the great earth,' but the scribe lost the word 'five'.' Spreading and flourishing to the extreme, reaching the Brahma world, the desires and forms are different in coarseness and fineness. It is impossible for the lower fire to burn the upper vessel. The great forces connect and gradually destroy the world. Therefore, it is said that the spreading is actually destroyed by separate fires. Briefly, among the three things, one is that the grass is withered by the first. Two is that the water is dried up by the fifth. Three is that the solid is burned by the second. Combining into eight suns, the sixth sun can cause two damages. One part damages the great sea, and one part damages the mountains and land. Half enters and damages the water, and half enters and damages the solid. Therefore, the number becomes eight, but it is actually seven suns. From below, the third explains the empty kalpa, and even the remaining shadows cannot be obtained. Although there is no text for this, it is the same as the Hinayana having empty realm form. It is said that there is no shadow because there is no substance, not

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無迥色。又如經說。空劫之時猶如闇穴。故知有闇色。問此色何業招。亦他自地眾生業感非成非壞業所招故。自地眾生得天眼者。可見用故。或言無影。影即迥色。迥色亦無。不同彼宗。無業招故無用故。次明水災。火焰勢必上騰。所以災從下起。水風藉空飄注。由此災從上生。如見實三昧經云。施虛空中起三十三重云。覆三千界。經五中劫天降大雨流注不絕如象王尿等。起世經云。從二禪已下雨沸灰水百千萬歲。洪波漂盪。所有世界散滅無餘。名水災過。問由何七火方一水災。答第二禪中小光天壽二劫。無量光天四劫。極光凈天八劫。若一火后即起水災。彼天如何時壽八劫。由此即顯七水之後復起七火方一風災。總顯八七火一七水方風災成。第三禪少凈天壽十六劫。無量凈天三十二劫。遍凈天六十四劫。八七火一七水方一風。水火九七成六十三。后一風災成六十四。由是三災壞劫各別。下明風災。見實三昧經云。風災起時眾生悉生第四禪已上。從二鐵圍中間起大風災。名僧伽多。先吹遍凈天宮。兩兩相拍散壞都盡。次吹光音已下宮殿。共相𢴤觸令無形相。次吹大小諸洲須彌山等。三千剎土下上散滅。自下明成。大文有二。初明世界成。后如是安立世界成已下。明其中可得諸法。初文中。乘上風災壞故。略不說火水壞

【現代漢語翻譯】 現代漢語譯本 無迥色（沒有特殊的顏色）。又如經書上說，空劫（世界毀滅到重建的時期）之時猶如黑暗的洞穴，因此可知有黑暗的顏色。問：這顏色由什麼業力招致？答：也是他方或本地眾生的業力感召，由非成非壞的業力所招致。本地眾生中得到天眼的人，可以看到這種顏色，因為它有作用。或者說它沒有影子，影子就是迥色。迥色也沒有，和他們的宗派不同，因為沒有業力招致，所以沒有作用。 接下來闡明水災。火焰的勢頭必定向上升騰，所以災難從下方開始。水和風憑藉空間飄蕩傾注，因此災難從上方產生。如《見實三昧經》所說，在虛空中升起三十三重云，覆蓋三千世界。經過五個中劫，天上降下大雨，流注不絕，如同象王的尿液等。《起世經》說，從二禪天以下降下沸騰的灰水，持續百千萬年。洪波漂盪，所有世界散滅無餘，這叫做水災過。問：為什麼七次火災之後才發生一次水災？答：在第二禪天中，小光天（Abhassara）的壽命是二劫，無量光天（Appamanabha）是四劫，極光凈天（Subhakinha）是八劫。如果一次火災之後就發生水災，那麼這些天的壽命怎麼會有八劫呢？由此就顯示出七次水災之後，才會發生七次火災，然後才形成一次風災。總的來說，八次七火之後，一次七水才能形成風災。第三禪天中，少凈天（Parittasubha）的壽命是十六劫，無量凈天（Appamanasubha）是三十二劫，遍凈天（Subhakinha）是六十四劫。八次七火，一次七水，形成一次風災。水火共九個七，形成六十三，然後一次風災形成六十四。因此，三災壞劫各有不同。 下面闡明風災。《見實三昧經》說，風災發生時，眾生都生在第四禪天以上。從兩個鐵圍山（Cakkavala）中間升起大風災，名叫僧伽多（Samghata）。先吹遍凈天宮（Subhakinha），兩兩相拍，散壞殆盡。接著吹光音天（Abhassara）以下的宮殿，互相撞擊，使其無形無相。然後吹大小諸洲、須彌山（Sumeru）等，三千剎土上下散滅。 從下面開始闡明世界的形成。大體上有兩個方面：首先闡明世界的形成，然後從『如是安立世界成已下』開始，闡明其中可以得到的各種法。在第一個方面中，因為上一次的風災已經破壞了一切，所以略去不說火災和水災的破壞。

【English Translation】 English version There is no 'distinct color' (no special color). Moreover, as the scriptures say, the time of the 'empty kalpa' (the period from the destruction to the reconstruction of the world) is like a dark cave, hence it is known that there is a dark color. Question: What karma causes this color? Answer: It is also caused by the karma of beings from other realms or this realm, caused by karma that is neither forming nor destroying. Those beings in this realm who have attained the 'divine eye' (divyacaksu) can see this color because it has a function. Or it is said that it has no shadow, and the shadow is the 'distinct color'. The 'distinct color' also does not exist, which is different from their sect, because there is no karma to cause it, so it has no function. Next, the water disaster is explained. The force of the flames must rise upwards, so the disaster starts from below. Water and wind rely on space to drift and pour down, so the disaster arises from above. As the 'Samadhiraja-sutra' says, thirty-three layers of clouds rise in empty space, covering the three thousand worlds. After five intermediate kalpas, heavy rain falls from the sky, flowing continuously, like the urine of an elephant king, etc. The 'Aggañña Sutta' says that boiling ash water falls from the Second Dhyana heavens downwards for hundreds of millions of years. The flood waves drift, and all the worlds are scattered and destroyed without remainder, which is called the water disaster. Question: Why does a water disaster occur only after seven fire disasters? Answer: In the Second Dhyana heavens, the lifespan of 'Abhassara' (heaven of streaming radiance) is two kalpas, 'Appamanabha' (heaven of unbounded radiance) is four kalpas, and 'Subhakinha' (heaven of refulgent glory) is eight kalpas. If a water disaster occurs after one fire disaster, then how can the lifespans of these heavens be eight kalpas? From this, it is shown that after seven water disasters, seven fire disasters will occur, and then a wind disaster will form. In general, after eight sets of seven fires, one set of seven waters can form a wind disaster. In the Third Dhyana heavens, the lifespan of 'Parittasubha' (heaven of limited glory) is sixteen kalpas, 'Appamanasubha' (heaven of unbounded glory) is thirty-two kalpas, and 'Subhakinha' (heaven of refulgent glory) is sixty-four kalpas. Eight sets of seven fires, one set of seven waters, form one wind disaster. Water and fire together are nine sevens, forming sixty-three, and then one wind disaster forms sixty-four. Therefore, the three disasters and destructive kalpas are different. Below, the wind disaster is explained. The 'Samadhiraja-sutra' says that when the wind disaster occurs, beings are all born in the Fourth Dhyana heavens and above. A great wind disaster arises from between the two 'iron mountains' (Cakkavala), called 'Samghata'. First, it blows the 'Subhakinha' (heaven of refulgent glory) palaces, causing them to collide with each other and scatter and destroy completely. Then it blows the palaces below 'Abhassara' (heaven of streaming radiance), causing them to collide with each other, making them shapeless and formless. Then it blows the large and small continents, 'Mount Sumeru' (Sumeru), etc., scattering and destroying the three thousand worlds up and down. From below, the formation of the world is explained. There are two main aspects: first, the formation of the world is explained, and then, starting from 'Thus, the establishment of the world is completed below', the various dharmas that can be obtained within it are explained. In the first aspect, because the previous wind disaster has destroyed everything, the destruction of the fire and water disasters is omitted.

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而後成。若依起世即云。是于虛空中起大重云覆三千界注大洪雨。渧如車輪水聚增長。乃至梵天有四風輪。持彼水聚令不傍流。一名為住。二名安住。三名不隨。四名牢固。時彼水聚雨斷已后還自退下無量由旬。爾時四方一時有大風起。名阿那毗羅。吹轉此水生大沫聚。風吹此沫擲置空中。先造梵宮七寶間成。彼水退滅無量由旬。復擲水沫成魔天宮。次造他化乃至夜摩忉利已下。從下向上次第而成。舊俱舍云。如前劫中火災壞后。初禪已下三千界久遠虛空。后劫將起。于虛空中有微細風。漸漸而起。以為種子。出生七寶造于梵宮。及造欲界空居四天所有宮殿。文云壽盡故者。彼天分限命盡。業盡故者。不滿天壽業力盡故。福盡故耽定味等便捨命故。二禪三禪雖有初生。以無尋伺更無希望。以無諂誑亦無君臣。初定皆有故有大梵起希望念也。按文相也即說隨造宮成眾生即住。不待總成方布人住。言自此以後有大風輪等者。從上向下造空天已。次造忉利已下五道住處。從下向上次第造之。先造風輪。量等三千大千世界者。若俱舍頌云。安立器世間。風輪最居下。其量廣無數。厚十六洛叉。次上水輪深十一億二萬。下八洛叉水。余凝結成金。此水金輪廣徑十二洛叉。三千四百半。周圍此三倍。備師云。仰周布者。喻盤肩相。

傍側布者。如槃底也。基師云。仰布為下。傍布為磚塘。如持谷篅。上堪水雨之所激注。下為風飆之所沖薄者。景師云。若無金輪向下填埤。風輪沖水有上升義。由向下捺名為風飆之所沖薄。基師解。今者大乘金輪在下。水輪在上。與俱舍等相違。今更起說。水輪在下。金輪在上。而言上堪雨注等者。此謂上堪諸界藏云降種種雨之所激注。下為風沖。雖復間有水輪。而由風力展轉之所沖也。故此卷下文如次言風輪水輪地輪。七金山者。一逾健馱羅。此云持雙山。頂有兩棱故。二毗那砣迦。此云障礙。有神住中障善法故。又解。有神王人身象頭作魔事能障行者。此山形彼神頭故名障難也。三頞濕縛羯拏。此云馬耳。似馬耳故。四蘇達梨舍那。蘇者善義。達梨舍那見義。即善見山。見此山形善多生故。五朅達洛迦。此云擔木。往阿修羅以此木擔須彌山。山有擔木故以為名。六伊沙馱羅。此云持軸。山峰似軸故。七尼民達羅。海中魚名。此無所翻。山峰似之故以為稱。此與俱舍次第不同。樓炭經明三種鐵山。應尋彼文。中八洲者。東二洲。一提訶。此云勝。二毗提訶。此云勝身。南二洲。一遮末羅。此云貓牛。二筏羅遮末羅。此云勝貓牛。西二洲。一舍塘。此云諂。二唱怛羅漫怛里拏。此云上義。北二洲。一矩拉婆。此云勝

【現代漢語翻譯】 現代漢語譯本 『傍側布者，如槃底也（一種植物）。』基師說：『仰布為下，傍布為磚塘，如持谷篅（盛穀物的器具）。』上面是容易被水雨衝擊的地方，下面是容易被風吹打的地方。景師說：『如果沒有金輪向下填補，風輪衝擊水輪就會有上升的趨勢。因為向下壓制，所以叫做風飆所衝擊的地方。』基師解釋說：『現在大乘的金輪在下，水輪在上，這與《俱舍論》等相違背。現在重新立說，水輪在下，金輪在上，說上面容易被雨水沖擊等，這是說上面容易被諸界藏云降下的各種雨水沖擊，下面被風衝擊。雖然中間有水輪，但由於風力的展轉衝擊。』所以此卷下文依次說風輪、水輪、地輪。 『七金山者，一逾健馱羅（Yugamdhara），此云持雙山，頂有兩棱的緣故。二毗那砣迦（Vinataka），此云障礙，有神住在其中，障礙善法的緣故。又解釋說，有神王人身象頭，作魔事，能障礙修行者，此山形似彼神頭，所以名叫障礙。三頞濕縛羯拏（Aśvakarṇa），此云馬耳，因為像馬耳朵。四蘇達梨舍那（Sudarśana），蘇（Su）是善的意思，達梨舍那（Darśana）是見的意思，即善見山，見此山形，善多生的緣故。五朅達洛迦（Khadiraka），此云擔木，往昔阿修羅用此木擔須彌山，山有擔木的緣故，所以以此為名。六伊沙馱羅（Īśadhara），此云持軸，山峰像軸的緣故。七尼民達羅（Nimindhara），海中魚名，此無所翻譯，山峰像它的緣故，所以以此為稱。』這與《俱舍論》的次第不同。《樓炭經》說明三種鐵山，應該去查閱那部經文。 『中八洲者，東二洲，一提訶（Videha），此云勝。二毗提訶（Pūrvavideha），此云勝身。南二洲，一遮末羅（Camara），此云貓牛。二筏羅遮末羅（Aparacamara），此云勝貓牛。西二洲，一舍塘（Śatha），此云諂。二唱怛羅漫怛里拏（Uttaramantriṇa），此云上義。北二洲，一矩拉婆（Kuru），此云勝。』

【English Translation】 English version 『The lateral arrangement is like Pandati (a type of plant).』 Master Ji said, 『An upward arrangement is below, and a lateral arrangement is like a brick wall, like a container for holding grain. The top is easily impacted by water and rain, and the bottom is easily buffeted by wind.』 Master Jing said, 『If there is no golden wheel to fill downwards, the wind wheel impacting the water wheel will have an upward trend. Because of the downward pressure, it is called a place impacted by wind and storm.』 Master Ji explained, 『Now, in Mahayana, the golden wheel is below, and the water wheel is above, which contradicts the Abhidharmakośa. Now, it is re-established that the water wheel is below and the golden wheel is above, saying that the top is easily impacted by rain, etc. This means that the top is easily impacted by various rains falling from the clouds of the realms, and the bottom is impacted by wind. Although there is a water wheel in between, it is impacted by the force of the wind turning around.』 Therefore, the text below this volume successively mentions the wind wheel, water wheel, and earth wheel. 『The Seven Golden Mountains are: 1. Yugamdhara (逾健馱羅), which means 'holding double mountains,' because the top has two ridges. 2. Vinataka (毗那砣迦), which means 'obstacle,' because there is a deity living in it, obstructing good dharmas. Another explanation is that there is a divine king with a human body and an elephant head, who performs demonic deeds and can obstruct practitioners. The shape of this mountain resembles the head of that deity, so it is called 'obstacle.' 3. Aśvakarṇa (頞濕縛羯拏), which means 'horse ear,' because it resembles a horse's ear. 4. Sudarśana (蘇達梨舍那), where Su (蘇) means 'good' and Darśana (達梨舍那) means 'seeing,' i.e., 'good to see mountain,' because seeing the shape of this mountain brings about many good births. 5. Khadiraka (朅達洛迦), which means 'carrying wood,' because in the past, the Asuras used this wood to carry Mount Sumeru. The mountain has carrying wood, so it is named after it. 6. Īśadhara (伊沙馱羅), which means 'holding axis,' because the mountain peak resembles an axis. 7. Nimindhara (尼民達羅), the name of a fish in the sea, which has no translation, but the mountain peak resembles it, so it is named after it.』 This differs from the order in the Abhidharmakośa. The Lou Tan Jing (樓炭經) explains the three iron mountains, which should be consulted. 『The Eight Continents in the middle are: The two continents in the east: 1. Videha (一提訶), which means 'superior.' 2. Pūrvavideha (毗提訶), which means 'superior body.' The two continents in the south: 1. Camara (遮末羅), which means 'cat-ox.' 2. Aparacamara (筏羅遮末羅), which means 'superior cat-ox.' The two continents in the west: 1. Śatha (舍塘), which means 'flattery.' 2. Uttaramantriṇa (唱怛羅漫怛里拏), which means 'superior meaning.' The two continents in the north: 1. Kuru (矩拉婆), which means 'superior.』

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邊。二憍拉婆。此云有勝邊。婆沙百七十二云。人住四洲亦住八中洲。此八中洲復有五百小洲。以為眷屬。于中或有人住或非人住。或有宮者。非天宮殿。若起世經云。須彌東西去山過半由旬大海之下有鞞摩質多阿修羅王。國土縱廣八萬由旬。須彌山南去山過千由旬大海之下造踴躍阿修羅王住處。乃至山北去山過千由旬大海之下造羅睺阿修羅王住處。八大那落迦處。諸大那落迦者。婆沙百七十二釋。那落是造義。迦是惡義。造惡之者生彼處故等有多義也。獨一者或在虛空。或在廣野。或在山間等。寒者則八寒。近邊者八熱門。外四種園。第四卷中當釋。傍生有三住處。謂諸地水空。大海為本。從此本處散行余處。鬼住處者。以閻羅王處為本。此于閻浮洲下深五百由旬。有大國土縱廣五百由旬。從此本處散行余處。又婆沙說。閻浮提諸西南有五百鬼城。半受苦半受樂。起世經云。閻浮提南二鐵圍間有閻羅王宮。縱廣六千由旬。乃至廣說。言一分者。除與人天同住故。贍部從樹為名。毗提訶此云勝身。瞿陀尼此云牛貨。俱盧此云勝生。逾繕那者。俱舍頌云。極微．微．金水．兔．羊．牛．隙塵．蟣．虱．麥．指節。後後增七倍。二十四指肘。四肘為弓量。五百俱盧舍。此八逾繕那計十六里也。言六千五百者。此則據周圍也

【現代漢語翻譯】 邊。二憍拉婆（Kaulava，地名）。此云有勝邊。婆沙百七十二云。人住四洲亦住八中洲。此八中洲復有五百小洲。以為眷屬。于中或有人住或非人住。或有宮者。非天宮殿。若起世經云。須彌（Sumeru）東西去山過半由旬大海之下有鞞摩質多阿修羅王（Vemacitra Asura-raja）。國土縱廣八萬由旬。須彌山南去山過千由旬大海之下造踴躍阿修羅王（Utsadana Asura-raja）住處。乃至山北去山過千由旬大海之下造羅睺阿修羅王（Rahu Asura-raja）住處。八大那落迦（Naraka，地獄）處。諸大那落迦者。婆沙百七十二釋。那落是造義。迦是惡義。造惡之者生彼處故等有多義也。獨一者或在虛空。或在廣野。或在山間等。寒者則八寒。近邊者八熱門。外四種園。第四卷中當釋。傍生有三住處。謂諸地水空。大海為本。從此本處散行余處。鬼住處者。以閻羅王（Yama-raja）處為本。此于閻浮洲（Jambudvipa）下深五百由旬。有大國土縱廣五百由旬。從此本處散行余處。又婆沙說。閻浮提（Jambudvipa）諸西南有五百鬼城。半受苦半受樂。起世經云。閻浮提南二鐵圍間有閻羅王宮。縱廣六千由旬。乃至廣說。言一分者。除與人天同住故。贍部（Jambu）從樹為名。毗提訶（Videha）此云勝身。瞿陀尼（Godaniya）此云牛貨。俱盧（Kuru）此云勝生。逾繕那（Yojana）者。俱舍頌云。極微．微．金水．兔．羊．牛．隙塵．蟣．虱．麥．指節。後後增七倍。二十四指肘。四肘為弓量。五百俱盧舍。此八逾繕那計十六里也。言六千五百者。此則據周圍也

【English Translation】 Edge. Second, Kaulava (meaning: a place name). This means 'having a superior edge'. The Vibhasa (Mahavibhasa) chapter 172 says: People live in the four continents and also in the eight intermediate continents. These eight intermediate continents also have five hundred small continents as their retinue. Among them, some are inhabited by humans, some by non-humans, and some have palaces, but not heavenly palaces. According to the Treatise on the Formation of the World, to the east and west of Mount Sumeru (meaning: the central world-mountain), beyond half a yojana (unit of distance) under the great ocean, there is the Asura King Vemacitra (meaning: an Asura king whose name is Vemacitra). His territory is eighty thousand yojanas in length and breadth. To the south of Mount Sumeru, beyond a thousand yojanas under the great ocean, the dwelling place of the Asura King Utsadana (meaning: an Asura king whose name is Utsadana) is created. Similarly, to the north of the mountain, beyond a thousand yojanas under the great ocean, the dwelling place of the Asura King Rahu (meaning: an Asura king whose name is Rahu) is created. There are also the eight great Naraka (meaning: hell) places. Regarding the great Narakas, the Vibhasa chapter 172 explains: 'Naraka' means 'creating', and 'ka' means 'evil'. Those who create evil are born in those places, and there are many other meanings. Solitary ones may be in the sky, in the wilderness, or in the mountains, etc. Those that are cold are the eight cold hells, and those that are nearby are the eight hot hells. The four outer gardens will be explained in the fourth chapter. Beings of the animal realm have three dwelling places: land, water, and air. The great ocean is their origin, and from this origin, they scatter to other places. The dwelling place of ghosts takes the realm of Yama-raja (meaning: the King of the Underworld) as its origin. This is five hundred yojanas deep below Jambudvipa (meaning: the continent where humans reside). There is a great territory five hundred yojanas in length and breadth. From this origin, they scatter to other places. Furthermore, the Vibhasa says that in the southwest of Jambudvipa, there are five hundred ghost cities, where they experience both suffering and pleasure. The Treatise on the Formation of the World says that south of Jambudvipa, between the two iron mountains, there is the palace of Yama-raja, six thousand yojanas in length and breadth, and so on. 'One part' means excluding those who live together with humans and gods. Jambu (meaning: the rose-apple tree) is named after the tree. Videha (meaning: a continent) means 'superior body'. Godaniya (meaning: a continent) means 'cow goods'. Kuru (meaning: a continent) means 'superior birth'. Yojana (meaning: a unit of distance): The Treasury of Abhidharma verse says: 'Extremely small particle, small particle, gold water, rabbit, sheep, cow, crevice dust, nit, louse, wheat, finger joint. Each subsequent one increases sevenfold. Twenty-four fingers make an elbow. Four elbows make a bow's length. Five hundred kurusas. These eight yojanas are calculated as sixteen li (Chinese mile).' The statement of six thousand five hundred refers to the circumference.

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。八德水者。一甘。二冷。三軟。四輕。五清凈。六不臭。七飲時不損喉。八飲已不傷腸。龍宮者。大海之下有娑伽羅龍王宮殿。縱廣正等八萬由旬。又須彌山持雙山中間海內。復有難陀憂波難陀二龍王宮殿。縱廣六千由旬等。神住中別標四神各住一級。四大王天在持雙山。俱舍頌曰。堅手及持鬘。恒憍大王眾。如次在四級。亦住餘七山。景師云。此等諸神並是天趣。非天脅者。似阿修羅脅故以為名。如王舍城廣轉脅山與此相似。善住龍王帝釋之所乘也。多羅樹似棕櫨樹。果如缽。大金崖側無熱池。俱舍頌曰。此北九黑山。雪香醉山內。無熱池縱廣五十逾繕那。樓炭起世皆云雪北香南。涅槃后云香山頂上。釋言。量及四寶對洲等與俱舍不同者宗異故。其輪王路但言繞此洲。王四洲之相。余處亦有。往余處飛空而行故。唯此洲有其金路。贍部樹者。起世云。於此樹下有閻浮檀那金。聚高二十由旬。以此勝金出閻浮樹下。是故從樹為名。一切閻浮檀金從此得名。設拉末梨似皂筴樹。此所無也。卵生鳥居東面。以翅扇水。開二百由旬取卵生龍。胎生鳥欲食卵生龍時。亦上東枝。法用如前。取胎生龍時則上南枝。水開四百由旬。則不能取餘二生龍。濕生鳥取卵胎龍時法用如前。取濕生龍則上西枝。扇水開八百由旬。化生取卵胎

【現代漢語翻譯】 現代漢語譯本 八德水是指具有八種功德的水：一、甘甜；二、寒冷；三、柔軟；四、輕盈；五、清澈潔凈；六、沒有異味；七、飲用時不會損傷喉嚨；八、飲用后不會傷害腸胃。 龍宮指的是位於大海之下的娑伽羅龍王（Sāgara-nāgarāja，海龍王）的宮殿，其長寬相等，均為八萬由旬（yojana，古印度長度單位）。此外，在須彌山（Sumeru，佛教宇宙觀中的聖山）和持雙山（持雙山）之間的海中，還有難陀龍王（Nanda-nāgarāja，歡喜龍王）和憂波難陀龍王（Upananda-nāgarāja，近喜龍王）的宮殿，其長寬均為六千由旬。 神居住的地方特別標明了四位神各住一級。四大王天（Cāturmahārājakāyikas，四大天王所居之天）位於持雙山。《俱舍論》（Abhidharmakośa，佛教論書）的頌文說：『堅手及持鬘，恒憍大王眾，如次在四級，亦住餘七山。』 景師說：『這些神都屬於天道，不是天脅者（天脅者）。』因為他們類似於阿修羅（Asura，非天）的脅者，所以以此為名。如同王舍城（Rājagṛha，古印度城市）的廣轉脅山（廣轉脅山）與此相似。善住龍王（善住龍王）是帝釋天（Indra，佛教護法神）的坐騎。 多羅樹（Tāla，棕櫚樹）類似於棕櫚樹。果實像缽。大金崖（大金崖）旁邊有無熱池（Anavatapta，清涼無熱惱之池）。《俱舍論》的頌文說：『此北九黑山，雪香醉山內，無熱池縱廣五十逾繕那。』 《樓炭經》（Loutan Jing）和《起世經》（Aggañña Sutta）都說雪山（雪山）以北，香山（香山）以南。《涅槃經》（Mahāparinirvāṇa Sūtra）後面說在香山頂上。釋義說：『其大小和四寶（四寶）對應於四大部洲（四大部洲）等，與《俱舍論》不同，是因為宗派不同。』 輪王（轉輪聖王）的道路只說是環繞此洲。這是輪王統治四大部洲的象徵。其他地方也有，可以飛空前往其他地方，所以只有此洲有金路。贍部樹（Jambū，閻浮樹）是《起世經》中說：『在此樹下有閻浮檀那金（Jambū-nāda，閻浮檀金），聚集高達二十由旬。』因為這種上等的金子產自閻浮樹下，所以從樹的名字來命名。一切閻浮檀金都由此得名。 設拉末梨樹（Śālmalī，吉貝樹）類似於皂莢樹。這裡沒有這種樹。卵生鳥（卵生鳥）居住在東面，用翅膀扇水，打開二百由旬的距離來抓取卵生龍（卵生龍）。胎生鳥（胎生鳥）想要吃卵生龍時，也會飛到東面的樹枝上，方法和之前一樣。抓取胎生龍（胎生龍）時則飛到南面的樹枝上，扇水打開四百由旬的距離，就不能抓取其餘兩種龍了。 濕生鳥（濕生鳥）抓取卵生龍和胎生龍時，方法和之前一樣。抓取濕生龍（濕生龍）時則飛到西面的樹枝上，扇水打開八百由旬。化生鳥（化生鳥）抓取卵生龍和胎生

【English Translation】 English version The eight virtues of water are: 1. Sweetness; 2. Coldness; 3. Softness; 4. Lightness; 5. Clarity and purity; 6. Absence of odor; 7. Not harmful to the throat when drinking; 8. Not harmful to the intestines after drinking. The Dragon Palace refers to the palace of the Sāgara-nāgarāja (Dragon King of the Sea) located beneath the great ocean, with a length and width of 80,000 yojanas (yojana, an ancient Indian unit of distance). Furthermore, in the sea between Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) and Mount Dharanimdhara (Dharanimdhara), there are the palaces of the Nanda-nāgarāja (Joyful Dragon King) and Upananda-nāgarāja (Near Joyful Dragon King), each with a length and width of 6,000 yojanas. The places where the gods reside are specifically marked with four gods each residing on one level. The Cāturmahārājakāyikas (Heaven of the Four Great Kings) are located on Mount Dharanimdhara. The verse in the Abhidharmakośa (Buddhist treatise) says: 'Firm Hand and Garland Bearer, Constant Pride and Great King's hosts, reside in order on the four levels, and also dwell on the other seven mountains.' Jing Shi says: 'These gods all belong to the realm of the devas (devas, gods), not the 'Heavenly Flankers' (Heavenly Flankers).' Because they resemble the flankers of the Asuras (Asura, demigods), they are named as such. Similar to the Wide Turning Flank Mountain (Wide Turning Flank Mountain) of Rājagṛha (ancient Indian city). The Well-Dwelling Dragon King (Well-Dwelling Dragon King) is the mount of Indra (Indra, Buddhist protector deity). The Tāla (palmyra palm) tree resembles the palm tree. Its fruit is like a bowl. Beside the Great Golden Cliff (Great Golden Cliff) is the Anavatapta (cool, free from heat and affliction) pond. The verse in the Abhidharmakośa says: 'North of these nine Black Mountains, within the Snowy Fragrant Drunken Mountain, the Anavatapta pond is fifty yojanas in length and width.' The Loutan Jing and Aggañña Sutta both say that it is north of the Snow Mountain (Snow Mountain) and south of the Fragrant Mountain (Fragrant Mountain). The Mahāparinirvāṇa Sūtra later says it is on the summit of the Fragrant Mountain. The explanation says: 'Its size and the Four Treasures (Four Treasures) correspond to the Four Great Continents (Four Great Continents), etc., which differs from the Abhidharmakośa because of different schools.' The path of the Chakravartin (Wheel-Turning King) is only said to encircle this continent. This is a symbol of the Chakravartin ruling the Four Great Continents. There are also other places, where one can fly through the air to other places, so only this continent has a golden path. The Jambū (rose apple) tree is mentioned in the Aggañña Sutta: 'Beneath this tree is Jambū-nāda (Jambū-nāda gold), gathered to a height of twenty yojanas.' Because this superior gold comes from beneath the Jambū tree, it is named after the tree. All Jambū-nāda gold is named after this. The Śālmalī (silk-cotton) tree resembles the soap pod tree. This tree is not found here. The oviparous bird (oviparous bird) lives on the east side, fanning the water with its wings, opening a distance of two hundred yojanas to catch the oviparous dragon (oviparous dragon). When the viviparous bird (viviparous bird) wants to eat the oviparous dragon, it also flies to the east branch, using the same method as before. When catching the viviparous dragon (viviparous dragon), it flies to the south branch, fanning the water to open a distance of four hundred yojanas, and then it cannot catch the remaining two types of dragons. When the moisture-born bird (moisture-born bird) catches the oviparous dragon and the viviparous dragon, it uses the same method as before. When catching the moisture-born dragon (moisture-born dragon), it flies to the west branch, fanning the water to open a distance of eight hundred yojanas. The metamorphosed bird (metamorphosed bird) catches the oviparous dragon and the viviparous

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濕生龍時法用如前。取化生龍則上北枝。水開一千六百由旬。廣如起世等說。劫初之人從意化生。諸根無缺。騰空而行。林條者。其形如蕨。糠米皮𥝖谷職也。或云𥝖塊也。司契者。司謂衙府。契謂要限。則官長也。摩訶三末多此云大等意。大眾齊等意樂共同立以為尊者也。亦名差摩塞縛彌。此云田主。諸剎帝利種此後也。婆羅門此云凈行種。或云靜胤。初禪梵王名靜。自稱我是靜王體胤。故名靜胤。吠舍云坐收種。坐而收利。戍達羅云耕田種也。補闕引俱舍云。日行此洲路有差別。故令晝夜有減有增。從雨際第二月後半第九日夜漸增。從寒際第四月後半第九日夜漸減者。西國熱雨寒三際各有四月。正月十六日是熱初月始日也。則從七月九日已后夜分漸長。從正月第九日已后夜分漸減。盡增減位與此相違。一晝夜增幾。增一臘縛。晝夜減時亦減一臘縛。起世經云。日天子身壽五百歲子孫相承。皆于彼治宮殿住持滿足一劫。乃至六月北行。於一日中漸北向六俱盧。未曾暫時離於日道。六月南行。亦一日中漸移向南六俱盧舍。日宮六月行時。月宮十五日中亦行爾許。廣說如經。又依漢地法。五年五月五日有兩閏。月行速者。謂南北路速于日。不定者繞山行遲于日。又此日行遠山為冷近為熱者。照七金須彌勢分近故熱。遠之

【現代漢語翻譯】 現代漢語譯本： 濕生龍的時法使用如前所述。如果是化生龍，則從北方的樹枝上取。水域展開一千六百由旬（Yojana，古印度長度單位），廣闊如《起世經》（Agama of the Beginning of the World）所說。劫初的人從意念化生，諸根完備無缺，能在空中飛行。林條，其形狀像蕨類植物。糠米皮𥝖（音jie）是穀物的職責。或者說𥝖是土塊。司契者，司指衙門府署，契指要約期限，即官長。摩訶三末多（Mahāsamata）翻譯為『大等』之意，意為大眾平等意樂，共同推舉他作為尊者。也叫差摩塞縛彌（Kṣatriya），翻譯為『田主』。諸剎帝利（Kṣatriya）種姓就是從他之後開始的。婆羅門（Brāhmana）翻譯為『凈行種』，或『靜胤』。初禪天的梵王名為『靜』，自稱『我是靜王的後代』，所以稱為『靜胤』。吠舍（Vaiśya）稱為『坐收種』，即坐著收取利益。戍達羅（Śūdra）稱為『耕田種』。 補闕引俱舍論（Abhidharmakośa）說：『太陽執行於此洲的路徑有差別，所以導致晝夜有長短增減。從雨季第二個月的後半第九日夜晚開始逐漸增長，從寒季第四個月的後半第九日夜晚開始逐漸減少。』西國有熱季、雨季、寒季三個季節，每個季節各有四個月。正月十六日是熱季第一個月的開始之日。那麼從七月九日之後，夜晚的時間逐漸增長；從正月第九日之後，夜晚的時間逐漸減少。增減的極限位置與此相反。一個晝夜增長多少？增長一個臘縛（Lava，時間單位）。晝夜減少時也減少一個臘縛。《起世經》說：『日天子的壽命是五百歲，子孫世代相承，都在那宮殿中居住，維持一個劫（Kalpa，極長的時間單位）的時間。』乃至六個月向北執行，在一天之中逐漸向北移動六俱盧舍（Krosha，古印度長度單位），從未暫時離開太陽的軌道。六個月向南執行，也在一天之中逐漸向南移動六俱盧舍。太陽宮殿六個月執行的時候，月亮宮殿在十五天中也執行這麼多。詳細的說明如經中所說。又依據漢地的歷法，五年五月五日有兩次閏月。月亮執行速度快，是指南北方向的速度快于太陽；不定，是指繞山執行慢于太陽。還有，太陽照射遠山就冷，照射近山就熱，是因為照耀七金須彌山（Mount Sumeru）的勢力分佈遠近不同，所以有冷熱之別。

【English Translation】 English version: The method for viviparous dragons is used as before. If taking an apparitionally born dragon, then take it from the northern branch. The water expands to sixteen hundred yojanas (Yojana, ancient Indian unit of length), as wide as described in the Agama of the Beginning of the World. The beings at the beginning of the kalpa (Kalpa, extremely long unit of time) are born apparitionally, with all faculties complete and without defect, and they can fly in the air. 『Lin tiao』 (林條), its shape is like a fern. 『Kang mi pi jie』 (糠米皮𥝖) is the duty of grains. Or it is said that 『jie』 (𥝖) is a lump of earth. 『Si qi zhe』 (司契者), 『si』 (司) refers to the yamen (衙門) government office, 『qi』 (契) refers to the agreed-upon time limit, which means the official. Mahāsamata (摩訶三末多) is translated as 『Great Equality,』 meaning that the masses are equal in intention and joyfully together elect him as the venerable one. It is also called Kṣatriya (差摩塞縛彌), translated as 『Lord of the Field.』 The Kṣatriya (剎帝利) caste began after him. Brāhmana (婆羅門) is translated as 『Pure Conduct Caste,』 or 『Quiet Descendant.』 The Brahma King of the First Dhyana Heaven is named 『Quiet,』 and he calls himself 『I am a descendant of the Quiet King,』 so he is called 『Quiet Descendant.』 Vaiśya (吠舍) is called 『Sitting and Collecting Caste,』 meaning sitting and collecting profits. Śūdra (戍達羅) is called 『Farming Caste.』 The supplement quotes the Abhidharmakośa (俱舍論), saying: 『The path of the sun's movement across this continent has differences, so it causes day and night to have increases and decreases in length. From the ninth night of the second half of the second month of the rainy season, it gradually increases; from the ninth night of the second half of the fourth month of the cold season, it gradually decreases.』 In the Western lands, there are three seasons: hot, rainy, and cold, each with four months. The sixteenth day of the first month is the beginning day of the first month of the hot season. Then, from the ninth day of the seventh month onwards, the night gradually increases in length; from the ninth day of the first month onwards, the night gradually decreases in length. The extreme positions of increase and decrease are opposite to this. How much does a day and night increase? It increases by one lava (臘縛, unit of time). When day and night decrease, it also decreases by one lava. The Agama of the Beginning of the World says: 『The lifespan of the Sun Deva is five hundred years, and his descendants inherit each other, all dwelling in that palace, maintaining it for a kalpa (劫, extremely long unit of time).』 Even for six months, it moves northward, gradually moving six kroshas (俱盧舍, ancient Indian unit of length) northward in one day, never temporarily leaving the sun's path. For six months, it moves southward, also gradually moving six kroshas southward in one day. When the sun palace moves for six months, the moon palace also moves that much in fifteen days. Detailed explanations are as described in the sutras. Furthermore, according to the Chinese calendar, there are two leap months on the fifth day of the fifth month every five years. The moon's movement is fast, meaning that its speed in the north-south direction is faster than the sun's; uncertain, meaning that its movement around the mountains is slower than the sun's. Also, the sun shining on distant mountains is cold, and shining on nearby mountains is hot, because the distribution of the power of shining on the seven golden Mount Sumerus (須彌山) is different in distance, so there are differences in cold and heat.

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故冷。于上稍欹便見半月者。俱舍云。近日自影覆故見月輪缺。今則不然。月自欹側余而自映故見其虧。亦有天神菩薩並非天手障以為日蝕。言魚鱉等影現月輪者。余經說言。有贍部樹影現。三藏引本性經云。昔三獸共行仁義時。天帝釋欲試真偽。兔拾薪燒火殺身供帝。帝怪至誠骸安月輪。望世取揩。天地經云。安養國寶應聲菩薩作日城。寶吉祥菩薩作月城(云云)。俱盧舍者。即五百弓量。依梁朝尺丈量。一弓長八尺。五百弓長四百丈。靜息王者。此有二類。一大菩薩作。二實有情鬼趣所攝。有云。此文既說。由感雜染增上業故。生那落迦中。故知地獄趣攝。余宗說在五百由旬鬼國之中。靜息義如抉擇。那落迦卒猶如化生者。顯宗論云。無間大熱及炎熱三。于中皆無獄卒防守。大叫啼叫及眾合三。少有獄卒。琰魔王使時時往來巡檢彼故。其餘皆為獄卒防守。有情無情異類獄卒防守治罰罪有情故。火不能燒。俱胝者。俱舍五十二數中第八數名俱胝。謂一十百千萬洛叉度洛叉俱胝。以十相乘洛叉當一億。度洛叉當十億。俱胝當百億。然西方有四種億。一十萬為億。二百萬為億。三千萬為億。四萬萬為億。今瑜伽顯揚數百萬為億。十億為俱胝。故言百俱胝為一佛土。華嚴千萬為億。名百萬億。智度論十萬為億。名百億。則

【現代漢語翻譯】 故冷。關於（月亮）向上稍微傾斜就能看到半月的情況。《俱舍論》中說，因為太陽的影子遮蔽，所以看到月輪殘缺。但現在不是這樣。月亮自身傾斜，剩餘部分自身發光，所以看到它虧缺。也有天神菩薩並非用天手遮擋而造成日蝕。說到魚鱉等的影子出現在月輪上，其他經典說，有贍部樹（Jambudvipa tree，閻浮提樹）的影子顯現。《三藏》引用《本性經》說，過去三隻獸一起行仁義時，天帝（Indra，佛教的守護神）爲了測試它們的真偽，兔子拾柴燒火，捨身供養天帝。天帝驚異於它的至誠，將它的骸骨安放在月輪中，希望世人取來擦拭。天地經說，安養國（Sukhavati，極樂世界）的寶應聲菩薩（Bao Yingsheng Bodhisattva）化作日城，寶吉祥菩薩（Bao Jixiang Bodhisattva）化作月城（等等）。俱盧舍（Krosha，長度單位）就是五百弓的長度。按照梁朝的尺丈來衡量，一弓長八尺，五百弓長四百丈。靜息王者（Shanti-sthita，寂靜的統治者），這裡有兩種，一種是大菩薩所化，一種是真實的有情眾生，屬於鬼道所攝。有人說，這段文字既然說，由於感受到雜染增上的業力，所以生在那落迦（Naraka，地獄）中，因此可知屬於地獄道所攝。其他宗派說在五百由旬（Yojana，古印度長度單位）的鬼國之中。靜息的含義如《抉擇分》所說。那落迦的獄卒猶如化生一樣。《顯揚論》說，無間地獄（Avici，八大地獄中最底層的地獄）、大熱地獄和炎熱地獄這三種地獄中，都沒有獄卒防守。大叫地獄、啼叫地獄和眾合地獄這三種地獄中，只有少量的獄卒。閻魔王（Yama，地獄之王）的使者時常往來巡視那裡。其餘的地獄都由獄卒防守。有情和無情不同種類的獄卒防守和懲罰罪惡的有情眾生。火不能燒。俱胝（Koti，古印度數字單位），是《俱舍論》五十二個數中的第八個數，叫做俱胝。就是一、十、百、千、萬、洛叉（Laksha，十萬）、度洛叉（Dvi-laksha，二十萬）、俱胝。以十相乘，洛叉相當於一億，度洛叉相當於十億，俱胝相當於百億。然而西方有四種『億』的說法：一是十萬為億，二是百萬為億，三是千萬為億，四是萬萬為億。現在《瑜伽師地論》、《顯揚聖教論》中，數百萬為億，十億為俱胝。所以說百俱胝為一個佛土。《華嚴經》中，千萬為億，名叫百萬億。《智度論》中，十萬為億，名叫百億。則

【English Translation】 Hence, it is cold. Regarding the situation where one sees a half-moon when it is slightly tilted upwards. The Kusha states that the moon appears incomplete due to the shadow cast by the sun. However, this is not the case now. The moon itself is tilted, and the remaining part shines on its own, so it appears to be waning. There are also gods and Bodhisattvas who do not cause solar eclipses by obstructing with their heavenly hands. As for the appearance of shadows of fish, turtles, etc., on the moon, other scriptures say that the shadow of the Jambudvipa tree (Jambudvipa tree, the tree of the Jambu continent) appears. The Tripitaka quotes the Original Nature Sutra, saying that in the past, when three animals were practicing benevolence and righteousness together, Indra (Indra, guardian deity in Buddhism) tested their sincerity. The rabbit gathered firewood, burned it, and sacrificed itself to Indra. Indra was amazed by its sincerity and placed its remains in the moon, hoping that people would take it to wipe (things). The Heaven and Earth Sutra says that Bao Yingsheng Bodhisattva (Bao Yingsheng Bodhisattva) of Sukhavati (Sukhavati, the Pure Land) transformed into the Sun City, and Bao Jixiang Bodhisattva (Bao Jixiang Bodhisattva) transformed into the Moon City (etc.). Krosha (Krosha, a unit of length) is a measurement of five hundred bows. According to the Liang Dynasty measurement, one bow is eight feet long, and five hundred bows are four hundred zhang (a unit of length). Shanti-sthita (Shanti-sthita, the peaceful ruler), there are two types: one is transformed by a great Bodhisattva, and the other is a real sentient being, belonging to the realm of ghosts. Some say that since this text states that due to the karma of increasing defilement, one is born in Naraka (Naraka, hell), it is known to belong to the hell realm. Other schools say it is in the ghost realm of five hundred Yojana (Yojana, an ancient Indian unit of length). The meaning of Shanti-sthita is as explained in the Determination Section. The guards of Naraka are like those born by transformation. The Manifestation Treatise says that in Avici (Avici, the lowest of the eight great hells), the Great Hot Hell, and the Hot Hell, there are no guards. In the Great Crying Hell, the Crying Hell, and the Assembly Hell, there are few guards. The messengers of Yama (Yama, the king of hell) frequently travel back and forth to inspect them. The remaining hells are guarded by guards. Sentient and non-sentient beings of different kinds guard and punish sinful sentient beings. Fire cannot burn. Koti (Koti, an ancient Indian numerical unit) is the eighth number in the fifty-two numbers of the Kusha, called Koti. That is, one, ten, hundred, thousand, ten thousand, Laksha (Laksha, one hundred thousand), Dvi-laksha (Dvi-laksha, two hundred thousand), Koti. Multiplying by ten, Laksha is equivalent to one hundred million, Dvi-laksha is equivalent to ten hundred million, and Koti is equivalent to one hundred hundred million. However, there are four types of 'hundred million' in the West: one is one hundred thousand as a hundred million, two is one million as a hundred million, three is ten million as a hundred million, and four is ten thousand ten thousand as a hundred million. Now, in the Yogacarabhumi-sastra and the Exposition of the Holy Teachings, several million are considered a hundred million, and ten hundred million are considered a Koti. Therefore, it is said that one hundred Koti is one Buddha-land. In the Avatamsaka Sutra, ten million is a hundred million, called one million hundred million. In the Mahaprajnaparamita-sastra, one hundred thousand is a hundred million, called one hundred hundred million. Then

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此三千乃至施作佛事者。昔來相傳諸世界中所起佛俱從一報身佛變化所起。則於一世界唯有一佛化身。是則余佛不起化身。若爾便違本願。是故若以前後豎望。則于多劫無佛出世。若於現在橫論。十方世界乃有無邊佛出。一一化佛皆是十方報佛同化。以諸如來於諸世界盡有大悲起化本願。如在一室燃眾多燈。一時發光光皆相遍。諸佛如來菩薩起化身無別亦爾。事發同故。若以末從本。本別末別。得言化佛有多。但相貌難分不可辨異。自下明成已可得諸法。文分為二。初列二十四章。后隨別釋十九章。不釋五章。一不解十時分。俱舍論云。剎那百二十為一怛剎那。六十怛剎那為一臘縛。三十臘縛為一目呼剌多。三十目呼剌多為一晝夜。三十晝夜為一月。十二月為一年。一年為三時。謂寒熱雨各有四月。唯有八位。今與彼別為十時者。半月則十五日。十五日呼剌多為夜。十五日呼剌多為晝。時謂年餘之劫。如前已說。二不解十受欲者。指如經故。按中阿含第三十六卷行欲經云。給孤獨問。世中為有幾人行欲。世尊對曰。凡有十人行欲。廣說如經。然經文煩廣故今約義以副十種。十種雖異而略有三。一非法無道求物慾。二法非法求物慾。三如法以道求物慾。詳夫行欲之來略有四種。一求財物自養安穩。二養父母妻子奴婢作使

【現代漢語翻譯】 現代漢語譯本 對於這三千大千世界乃至其中所作的佛事，過去相傳，所有世界中出現的佛，都是從一個報身佛（Sambhogakāya Buddha，為獲得佛果，經過長期修行所感得的莊嚴佛身）變化而來的。那麼，在一個世界就只有一尊佛的化身。這樣一來，其餘的佛就無法示現化身。如果這樣，就違背了諸佛的本願。因此，如果以前後時間順序來看，就會在很多劫中沒有佛出世。如果從現在的橫向空間來看，十方世界就會有無量無邊的佛出現。每一尊化身佛都是十方報身佛共同示現的。因為諸佛如來在各個世界都有大悲心，發起示現化身的本願。就像在一個房間里點燃許多燈，一時發光，光芒互相遍照。諸佛如來菩薩示現化身也是如此，沒有分別，因為所發之事相同。如果從末端追溯到根本，根本有分別，末端也會有分別，就可以說化身佛有很多，只是相貌難以區分，無法辨別差異。下面說明成就后可以獲得的諸法。文章分為兩部分。首先列出二十四章，然後分別解釋十九章，不解釋五章。一是不解釋十時分。《俱舍論》（Abhidharmakośa，佛教論書）中說：『一百二十個剎那（ksana，極短的時間單位）為一怛剎那（tatksana），六十個怛剎那為一臘縛（lava），三十個臘縛為一目呼剌多（muhurta），三十個目呼剌多為一晝夜，三十個晝夜為一月，十二個月為一年。一年分為三時，即寒、熱、雨，各有四個月。』只有八個位次。現在與《俱舍論》不同，分為十時，半個月就是十五天，十五天呼剌多為夜，十五天呼剌多為晝。時是指年以外的劫，如前所述。二是不解釋十受欲者，是指如經文所說。按照《中阿含經》（Majjhima Nikāya）第三十六卷《行欲經》所說，給孤獨（Anāthapindika，釋迦牟尼佛時代舍衛城的大富長者，也是佛教的大護法）問：『世間有幾人行欲？』世尊回答說：『凡有十人行欲。』詳細的說明如經文所說。然而經文繁瑣，所以現在概括其意義，分為十種。十種雖然不同，但大致有三種：一是通過非法無道的方式追求物質慾望；二是通過合法和非法的方式追求物質慾望；三是通過如法以道的方式追求物質慾望。詳細來說，行欲的來源大致有四種：一是求取財物，爲了自身供養和安穩；二是供養父母妻子奴婢使用。

【English Translation】 English version Regarding these three thousand great thousand worlds and the Buddhist activities performed within them, it has been traditionally said that all the Buddhas appearing in various worlds are transformations from a single Sambhogakāya Buddha (reward body of a Buddha, attained through long practice). Thus, in one world, there would only be one manifested Buddha. In that case, the other Buddhas would not be able to manifest transformations. If so, it would contradict the original vows of the Buddhas. Therefore, if viewed sequentially in time, there would be no Buddhas appearing in many kalpas (aeons). If viewed horizontally in the present, the ten directions would have countless Buddhas appearing. Each manifested Buddha is a joint transformation of the Sambhogakāya Buddhas of the ten directions. Because all the Tathagatas (Buddhas) have great compassion in all worlds, they initiate the original vows to manifest transformations. It is like lighting many lamps in a room, and at once, the light shines everywhere. The Buddhas, Tathagatas, and Bodhisattvas manifesting transformations are also like this, without distinction, because the events initiated are the same. If tracing from the end to the origin, if the origin is distinct, the end will also be distinct, and it can be said that there are many manifested Buddhas, but their appearances are difficult to distinguish and cannot be differentiated. Below, it explains the dharmas that can be attained after accomplishment. The text is divided into two parts. First, it lists twenty-four chapters, and then it explains nineteen chapters separately, without explaining five chapters. One is not explaining the ten divisions of time. The Abhidharmakośa (Buddhist treatise) says: 'One hundred and twenty ksaṇas (extremely short unit of time) are one tatksana, sixty tatksanas are one lava, thirty lavas are one muhurta, thirty muhurtas are one day and night, thirty days and nights are one month, twelve months are one year. One year is divided into three seasons, namely cold, hot, and rainy, each lasting four months.' There are only eight positions. Now, different from the Abhidharmakośa, it is divided into ten times, half a month is fifteen days, fifteen days muhurta is night, fifteen days muhurta is day. Time refers to kalpas beyond the year, as mentioned before. Two is not explaining the ten who receive desires, referring to what is said in the scriptures. According to the Majjhima Nikāya (Middle Length Discourses) Volume 36, the 'Desire Practice Sutra', Anāthapindika (a wealthy merchant in Shravasti during the time of Shakyamuni Buddha, and a great protector of Buddhism) asked: 'How many people in the world practice desire?' The World-Honored One replied: 'There are ten types of people who practice desire.' Detailed explanations are as in the scriptures. However, the scriptures are lengthy, so now summarize their meaning into ten types. Although the ten types are different, they are roughly three types: one is pursuing material desires through illegal and unethical means; two is pursuing material desires through legal and illegal means; three is pursuing material desires through lawful and ethical means. In detail, the sources of practicing desire are roughly four types: one is seeking wealth for self-support and stability; two is supporting parents, wife, children, and servants.

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。三供養沙門梵志令升上與樂俱而受樂報生天壽長。四得財物已不染不著見患而用。然則將此四種辨彼三求不同以障十人。初三者何。一非法無道求。都無四事。二非法無道求。有初二事無後二事。三非法無道求。有初三事無後一事。次之三者。一法非法求。都無四事。二法非法求。有初二事無後二事。三法非法求。有前三事無後一事。后之四者。一如法以道求。都無四事。二如法以道求。有前二事無後二事。三如法以道求。有前三事無後一事。四如法以道求。備有四事。以此而言之。三種二四種一故成十種。此中若非法無道求等都無四事為最下也。若法非法求有前三事為最上也。若如法以道求具有四事為最妙也。三不解八世法得者得利故。不得者不得利故。不對面而贊名譽。不對面罵名毀。面贊名稱。面罵名譏。逼惱名苦。適悅名樂。四不解三品。五不解四威儀。易故不釋解。五趣中。言種果所攝者。那落迦諸蘊顯其趣體。種謂地獄名言種子及與所生趣。同是異熟無記性故。故是趣體。並彼業者。順趣故體非趣。化生中。或具不具六種者。不具謂無想天無第六意處及一切生有死有。或云。劫初鬼畜未必具根而化生故。六依持中。或不由造作者。則劫初成非人功作。宮殿化起者。如六天中復隨福業宮殿自起。安穩依持

【現代漢語翻譯】 現代漢語譯本 三、供養沙門（shā mén，出家修道者）、梵志（fàn zhì，婆羅門），使他們提升境界，獲得快樂，從而自己也獲得快樂的果報，生天享長壽。 四、獲得財物后，不被其迷惑，不執著於它，看到它的過患而合理使用。 那麼，將這四種情況與前面所說的三種求財方式進行區分，可以阻礙十種人。最初的三種是什麼呢？ 一、用非法無道的手段求財。這四件事（供養沙門梵志，獲得快樂果報，不被財物迷惑，合理使用財物）都沒有。 二、用非法無道的手段求財。有前面兩件事（供養沙門梵志，獲得快樂果報），沒有後面兩件事（不被財物迷惑，合理使用財物）。 三、用非法無道的手段求財。有前面三件事（供養沙門梵志，獲得快樂果報，不被財物迷惑），沒有後面一件事（合理使用財物）。 其次的三種是： 一、用合法與非法混合的手段求財。這四件事都沒有。 二、用合法與非法混合的手段求財。有前面兩件事，沒有後面兩件事。 三、用合法與非法混合的手段求財。有前面三件事，沒有後面一件事。 最後四種是： 一、用如法以道的手段求財。這四件事都沒有。 二、用如法以道的手段求財。有前面兩件事，沒有後面兩件事。 三、用如法以道的手段求財。有前面三件事，沒有後面一件事。 四、用如法以道的手段求財。具備這四件事。 由此而言，三種情況各有兩種，四種情況有一種，所以總共有十種情況。其中，如果用非法無道的手段求財等，這四件事都沒有，是最下等的。如果用合法與非法混合的手段求財，有前面三件事，是比較好的。如果用如法以道的手段求財，具備這四件事，是最好的。 三、不理解八世法（bā shì fǎ）。得到者得到利益，所以；得不到者得不到利益，所以。不在背後讚揚名譽。不在背後謾罵詆譭。當面讚揚名稱。當面謾罵譏諷。逼迫惱亂叫做苦。舒適喜悅叫做樂。 四、不理解三品（sān pǐn）。 五、不理解四威儀（sì wēi yí）。因為容易理解，所以不解釋。 五趣（wǔ qù）中，所說的種果所攝是什麼意思呢？那落迦（nà luò jiā，地獄）的諸蘊（zhū yùn，構成個體的要素）顯示了它的趣體（qù tǐ，輪迴的本質）。種是指地獄的名言種子以及所生的趣。因為它們都是異熟（yì shú，不同時間成熟的果報）無記性（wú jì xìng，非善非惡的性質）的，所以是趣體。連同那些業（yè，行為）也是，順著趣，所以是體，而不是趣。 化生（huà shēng，變化而生）中，或者具備或者不具備六種（liù zhǒng，六根）。不具備是指無想天（wú xiǎng tiān，沒有思想的禪定天）沒有第六意處（dì liù yì chù，意識的場所）以及一切生有（shēng yǒu，生命的存在）、死有（sǐ yǒu，死亡的存在）。或者說，劫初（jié chū，宇宙形成的初期）的鬼畜（guǐ chù，鬼道和畜生道）未必具備根（gēn，感覺器官）而化生，所以不具備。 六、依持（yī chí）中，或者不由造作者。那麼劫初形成，不是人的功勞所造作的。宮殿化起，比如六天（liù tiān，欲界六天）中，隨著福業（fú yè，善業）的積累，宮殿自然而生。是安穩的依持。

【English Translation】 English version Three, making offerings to Shramanas (śrāmaṇa, wandering ascetics) and Brahmanas (brāhmaṇa, priests), causing them to ascend to higher realms and experience joy, thereby receiving joyful rewards themselves, being born in heavens and enjoying long life. Four, having obtained wealth, not being deluded by it, not being attached to it, seeing its faults and using it wisely. Then, distinguishing these four situations from the three ways of seeking wealth mentioned earlier, it can obstruct ten types of people. What are the first three? One, seeking wealth through illegal and immoral means. None of these four things (offering to Shramanas and Brahmanas, receiving joyful rewards, not being deluded by wealth, using wealth wisely) are present. Two, seeking wealth through illegal and immoral means. The first two things (offering to Shramanas and Brahmanas, receiving joyful rewards) are present, but the last two things (not being deluded by wealth, using wealth wisely) are not present. Three, seeking wealth through illegal and immoral means. The first three things (offering to Shramanas and Brahmanas, receiving joyful rewards, not being deluded by wealth) are present, but the last thing (using wealth wisely) is not present. The next three are: One, seeking wealth through a mixture of legal and illegal means. None of these four things are present. Two, seeking wealth through a mixture of legal and illegal means. The first two things are present, but the last two things are not present. Three, seeking wealth through a mixture of legal and illegal means. The first three things are present, but the last thing is not present. The last four are: One, seeking wealth through righteous and moral means. None of these four things are present. Two, seeking wealth through righteous and moral means. The first two things are present, but the last two things are not present. Three, seeking wealth through righteous and moral means. The first three things are present, but the last thing is not present. Four, seeking wealth through righteous and moral means. All four things are present. Therefore, three situations each have two variations, and one situation has one variation, so there are a total of ten situations. Among them, if seeking wealth through illegal and immoral means, etc., none of these four things are present, it is the lowest. If seeking wealth through a mixture of legal and illegal means, the first three things are present, it is relatively good. If seeking wealth through righteous and moral means, all four things are present, it is the best. Three, not understanding the Eight Worldly Dharmas (aṣṭa loka dharma). Those who obtain them obtain benefits, therefore; those who do not obtain them do not obtain benefits, therefore. Not praising reputation behind one's back. Not slandering and defaming behind one's back. Praising the name to one's face. Scolding and mocking to one's face. Forcing and disturbing is called suffering. Comfortable and joyful is called happiness. Four, not understanding the Three Grades (tri koṭi). Five, not understanding the Four Dignities (catvāri iryāpathā). Because it is easy to understand, it is not explained. Among the Five Destinies (pañca gati), what is meant by 'included in the seed and fruit'? The aggregates (skandha, elements constituting an individual) of Naraka (naraka, hell) reveal its nature of destiny (gati-svabhāva). 'Seed' refers to the seed of verbal expression of hell and the destiny that is born. Because they are all Vipāka (vipāka, ripening of karma at a different time) and indeterminate nature (avyākṛta, neither good nor evil), therefore it is the nature of destiny. Together with those karmas (karma, actions), following the destiny, therefore it is the nature, not the destiny. Among transformation birth (upapāduka, spontaneous birth), either possessing or not possessing the six (ṣaṭ, six sense organs). Not possessing refers to the Heaven of Non-Perception (asaṃjñika-deva, heaven of meditative absorption without thought) which does not have the sixth mind-base (ṣaṣṭha mana-āyatana, the place of consciousness) and all existence of birth (bhava, existence) and existence of death (maraṇa, death). Or it is said that the ghosts and animals (preta-tiryak, the realms of ghosts and animals) at the beginning of the kalpa (kalpa, cosmic cycle) may not necessarily possess the roots (indriya, sense organs) and are born by transformation, so they do not possess them. Six, among the supports (ādhāra), or not made by a creator. Then, it is formed at the beginning of the kalpa, not made by human effort. Palaces arise by transformation, such as in the Six Heavens (ṣaṭ deva, the six heavens of the desire realm), palaces arise naturally according to the accumulation of meritorious deeds (puṇya karma, virtuous actions). It is a secure support.

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者。謂城等。七攝事中。第六福業及方便作業者。修福業時前方便業。十資身具中。第八什物之具者。除餘九外余床枕等資身之具。什物者具義。非是十數。八數隨行中。第七第八由第六起故言屬彼。二十二種發憤者。發憤緣故。邪業方便者。邪身語業方便也。又如有貸物將云不肯還主名為陷逗。軌範師者阿阇梨。親教師者和上也。近住弟子者依止也。正知入胎不正知住出者。謂輪王者此說金輪非餘三種。或四皆爾。無文遮故。七苦不說第八苦者。基師云。成劫已有非於住劫方新有故。一解。廢總就別故略不說。七慢依五法起。謂上中下我德生。如五蘊論及抉擇皆通見修斷。憍體則貪染著自法醉逸為義。慢對他而心舉。是二差別如唯識第六說。見聞覺知中。依知言說者謂各別于內所受所攝所觸所得者。景師云。耳根耳識名所受。鼻舌根識名所證。身根及識名所觸。意識所得為他宣說名知言說。基師云。或以鼻舌身三及五識俱意並定心意如次配之。或耳鼻身舌如次配所受等四。其五俱時意皆是知。總通此四。十九十三說。見知現量。聞唯聖言量。覺是比量。就眾多言說句中有二。初總。后彼復云何下別也。釋詞句者。訓釋諸法所有言詞。戲論句者。謂歌唱等。攝義句者。如以伽他攝散義句。字母者。謂三十三字十四音。

【現代漢語翻譯】 現代漢語譯本 『者。謂城等。』（『者』，指城等。）出自《七攝事》中第六項『福業及方便作業』，指的是修福業時的預備行為。 『十資身具中。第八什物之具者。』（『十資身具』中，第八種是『什物之具』）指的是除了其餘九種以外的床、枕等生活用品。『什物』是器具的意思，並非指十個。 『八數隨行中。第七第八由第六起故言屬彼。』（『八數隨行』中，第七和第八由第六產生，所以說屬於第六。） 『二十二種發憤者。』（『二十二種發憤』）指的是因為發憤的緣故。 『邪業方便者。』（『邪業方便』）指的是邪惡的身語行為。 『又如有貸物將云不肯還主名為陷逗。』（又比如有人借了東西卻說不肯還給主人，這叫做『陷逗』。） 『軌範師者阿阇梨。親教師者和上也。近住弟子者依止也。』（『軌範師』指的是阿阇梨（Ācārya），『親教師』指的是和尚（Upādhyāya），『近住弟子』指的是依止弟子。） 『正知入胎不正知住出者。』（『正知入胎不正知住出』）指的是轉輪王，這裡說的是金輪王，不是其餘三種輪王。或者四種輪王都是這樣，因為沒有經文禁止這種說法。 『七苦不說第八苦者。基師云。成劫已有非於住劫方新有故。一解。廢總就別故略不說。』（『七苦』不說第八苦，基師說，因為成劫已經存在，不是在住劫才新出現的。一種解釋是，省略了總的方面，只說了特別的方面，所以省略不說。） 『七慢依五法起。謂上中下我德生。如五蘊論及抉擇皆通見修斷。憍體則貪染著自法醉逸為義。慢對他而心舉。是二差別如唯識第六說。』（『七慢』依據五種情況產生，即上、中、下、我、德的產生。如《五蘊論》和《抉擇》都貫通見道、修道、斷道。『憍』的本體是貪戀、執著于自己的優點，沉醉放逸。『慢』是對於他人而心生高舉。這二者的差別如《唯識》第六卷所說。） 『見聞覺知中。依知言說者謂各別于內所受所攝所觸所得者。景師云。耳根耳識名所受。鼻舌根識名所證。身根及識名所觸。意識所得為他宣說名知言說。基師云。或以鼻舌身三及五識俱意並定心意如次配之。或耳鼻身舌如次配所受等四。其五俱時意皆是知。總通此四。』（在『見聞覺知』中，依據『知言說』是指各自在內在所感受、所攝取、所觸及、所獲得的東西。景師說，耳根和耳識名為『所受』，鼻根和舌根及識名為『所證』，身根和身識名為『所觸』，意識所得的為他人宣說名為『知言說』。基師說，或者用鼻、舌、身三根及五識俱生的意識和定心中的意識依次對應，或者用耳、鼻、身、舌依次對應所受等四種。五識同時生起的意識都是『知』，總括這四種。） 『十九十三說。見知現量。聞唯聖言量。覺是比量。』（第十九和第十三說，見是現量，聞只是聖言量，覺是比量。） 『就眾多言說句中有二。初總。后彼復云何下別也。』（對於眾多言說句有兩種，開始是總說，後面『彼復云何』以下是分別解說。） 『釋詞句者。訓釋諸法所有言詞。戲論句者。謂歌唱等。攝義句者。如以伽他攝散義句。字母者。謂三十三字十四音。』（『釋詞句』是解釋諸法所有的言詞。『戲論句』是指歌唱等。『攝義句』是指用伽他來概括散亂的語句。『字母』是指三十三個字和十四個音。）

【English Translation】 English version 『者。謂城等。』 (『者』 refers to city etc.) From the sixth of the Seven Categories of Activities, 『Meritorious Activities and Expedient Activities,』 referring to preliminary actions when cultivating meritorious activities. 『十資身具中。第八什物之具者。』 (『Among the Ten Requisites for Sustaining Life, the eighth is the Requisite of Sundry Items』) refers to bedding, pillows, and other necessities for life, excluding the other nine. 『Sundry items』 means implements, not the number ten. 『八數隨行中。第七第八由第六起故言屬彼。』 (『Among the Eight Numbers that Follow,』 the seventh and eighth arise from the sixth, so it is said they belong to it.) 『二十二種發憤者。』 (『The Twenty-two Kinds of Exertion』) refers to the reason for exertion. 『邪業方便者。』 (『Expedient Unwholesome Actions』) refers to expedient unwholesome actions of body and speech. 『又如有貸物將云不肯還主名為陷逗。』 (For example, if someone borrows something and says they are unwilling to return it to the owner, this is called 『陷逗』 (xiàn dòu).) 『軌範師者阿阇梨。親教師者和上也。近住弟子者依止也。』 (『Guiding teacher』 refers to Ācārya (阿阇梨). 『Close teacher』 refers to Upādhyāya (和尚). 『Closely residing disciple』 refers to one who relies on the teacher.) 『正知入胎不正知住出者。』 (『Knowing when entering the womb, not knowing when dwelling and exiting』) refers to a Cakravartin (輪王), specifically the Gold Wheel-turning King, not the other three types. Or perhaps all four are like this, as there is no text prohibiting this view. 『七苦不說第八苦者。基師云。成劫已有非於住劫方新有故。一解。廢總就別故略不說。』 (『The Seven Sufferings do not mention the eighth suffering.』) Master Ji says, 『Because it already exists in the Formation Kalpa, it is not newly present in the Abiding Kalpa.』 One explanation is that it is omitted because the general is abandoned in favor of the specific. 『七慢依五法起。謂上中下我德生。如五蘊論及抉擇皆通見修斷。憍體則貪染著自法醉逸為義。慢對他而心舉。是二差別如唯識第六說。』 (『The Seven Arrogances arise based on five conditions:』 superior, middling, inferior, self, and the arising of virtues. As the Treatise on the Five Aggregates and the Discrimination both explain, they all encompass the paths of seeing, cultivation, and cessation. The essence of conceit (憍) is greed, attachment to one's own qualities, and being intoxicated and unrestrained. Arrogance (慢) is the mind's elevation in relation to others. The difference between these two is explained in the sixth volume of the Consciousness-Only Treatise.) 『見聞覺知中。依知言說者謂各別于內所受所攝所觸所得者。景師云。耳根耳識名所受。鼻舌根識名所證。身根及識名所觸。意識所得為他宣說名知言說。基師云。或以鼻舌身三及五識俱意並定心意如次配之。或耳鼻身舌如次配所受等四。其五俱時意皆是知。總通此四。』 (Among seeing, hearing, sensing, and knowing, 『relying on knowing and speaking』 refers to what is individually received, gathered, touched, and obtained internally. Master Jing says, 『The ear faculty and ear consciousness are called 『received.』 The nose and tongue faculties and consciousnesses are called 『attested.』 The body faculty and consciousness are called 『touched.』 What is obtained by the mind consciousness and proclaimed to others is called 『knowing and speaking.』 Master Ji says, 『Or, the nose, tongue, and body, the three consciousnesses, along with the mind consciousness arising with the five consciousnesses, and the mind consciousness in samadhi, are matched in order. Or, the ear, nose, body, and tongue are matched in order to the four: received, etc. The mind that arises simultaneously with the five consciousnesses is all 『knowing,』 encompassing all four.』) 『十九十三說。見知現量。聞唯聖言量。覺是比量。』 (Nineteen and Thirteen say, 『Seeing is direct perception. Hearing is only scriptural authority. Sensing is inference.』) 『就眾多言說句中有二。初總。后彼復云何下別也。』 (Regarding the many statements and phrases, there are two aspects. First, the general. Then, from 『What are they?』 onwards, the specific.) 『釋詞句者。訓釋諸法所有言詞。戲論句者。謂歌唱等。攝義句者。如以伽他攝散義句。字母者。謂三十三字十四音。』 (『Explanatory phrases』 are explanations of all the words of the dharmas. 『Frivolous phrases』 refer to singing, etc. 『Meaning-condensing phrases』 are like using a gatha (伽他) to condense scattered phrases. 『Letters』 refer to the thirty-three letters and fourteen sounds.)

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十四音者。謂哀阿噎伊鄔烏紇侶紇閭呂盧翳愛污奧闇惡。不取后二故成十四。迦佉等五。車等五。吒搋等五。多他等五。波披等五。夜邏羅縛賒沙婆訶叉。不取叉字故三十三。將前十四音約后三十三字。出生一切語言文字。名諸字母。別解中。所謂地等者。景師釋。地者九地或四大中地大名也。根則六根名也。境則六境名也。法謂蘊等色也(云云)。基師云。地者。如所詮總法顯能詮總字。以義為教依。或約初標總名與后所釋。為所依故名地。又有聽制功德過失者。如律中說不得上過人樹等。依制不上是功德。違上是過失。若為命難聽上無罪。堅妙智退沈量助伴者。景師云。說善知識等令堅妙智離於退名。復作助伴。基師云。若勤精進妙智令堅。放逸懈怠妙智乃退。沈謂惛沈。量謂度測掉舉也。助伴者同時心所也。基師又云。示現教導贊勵慶慰四句。則舊所言示教利喜。景師云。示現教導者現通說法。贊勵慶慰者。見修功德。贊勵慶慰。七例句者。則八囀聲除第八呼。泛聲有三。一男。二女。三非男女。一一各有八。一體。二業。三具。四為。五從。六屬。七依。八呼。今此則是男聲中之一聲。詮目丈夫之七囀聲。如次配屬體業具等。第八泛聲醯補盧沙更無別義。今但說七。又有施設等者。依受戒法說。施設者。敷設

【現代漢語翻譯】 現代漢語譯本 十四音，指的是哀(āi)阿(ā)噎(yē)伊(yī)鄔(wū)烏(ū)紇侶(gélǚ)紇閭(gélǘ)呂(lǚ)盧(lú)翳(yì)愛(ài)污(wū)奧(ào)闇(àn)惡(è)。因為不取最後兩個音，所以成為十四音。 迦(jiā)佉(qiā)等五字，車(chē)等五字，吒(zhā)搋(chāi)等五字，多(duō)他(tuō)等五字，波(bō)披(pī)等五字，夜(yè)邏(luó)羅(luó)縛(fù)賒(shē)沙(shā)婆(pó)訶(hē)叉(chā)。因為不取叉字，所以是三十三個字。將前面的十四音配合後面的三十三個字，產生一切語言文字，稱為諸字母。 別解中，所謂地等，景師解釋說：『地』指的是九地，或者四大中的地大之名。根，指的是六根。境，指的是六境。法，指的是蘊等色（等等）。 基師說：『地』，例如所詮釋的總法，顯示能詮釋的總字。以義作為教法的依據，或者以最初標出的總名與後面所解釋的內容，作為所依，所以稱為地。還有聽制功德過失，如戒律中所說，不得超過人樹等。依照規定不超越是功德，違背超越是過失。如果爲了保全性命，可以聽許超越，沒有罪過。 堅妙智退沈量助伴，景師說：『說善知識等，使堅固微妙的智慧遠離退失，並且作為輔助的伴侶。』基師說：『如果勤奮精進，就能使微妙的智慧堅固；如果放逸懈怠，微妙的智慧就會退失。』沈，指的是昏沉。量，指的是度量和測度掉舉。助伴，指的是同時生起的心所。 基師又說：『示現、教導、贊勵、慶慰』這四句，就是舊時所說的『示教利喜』。景師說：『示現教導，指的是示現神通和說法。贊勵慶慰，指的是見到修行的功德，進行讚歎鼓勵和慶賀安慰。』 七例句，指的是八囀聲除去第八呼格。泛聲有三種：一、男聲；二、女聲；三、非男女聲。每一種各有八個格：一體格、二業格、三具格、四為格、五從格、六屬格、七依格、八呼格。現在這裡說的是男聲中的一種聲音，詮釋丈夫的七個囀聲，依次配屬體格、業格、具格等。第八泛聲『醯補盧沙(hèibǔlúshā)』沒有別的意義，現在只說七個。 還有施設等，依照受戒法說，施設指的是敷設。

【English Translation】 English version The fourteen sounds refer to ai (sorrow), a, ye, yi, wu, u, gélǚ, gélǘ, lǚ, lú, yì, ai (love), wu (dirty), ao, an (dark), and è (evil). Because the last two sounds are not taken, it becomes fourteen sounds. The five letters such as jiā, qiā, etc.; the five letters such as chē, etc.; the five letters such as zhā, chāi, etc.; the five letters such as duō, tuō, etc.; the five letters such as bō, pī, etc.; yè, luó, luó, fù, shē, shā, pó, hē, chā. Because the letter chā is not taken, there are thirty-three letters. Combining the preceding fourteen sounds with the following thirty-three letters produces all languages and characters, which are called alphabets. In the separate explanation, the so-called 'earth' etc., Master Jing explains: 'Earth' refers to the nine earths, or the name of the earth element among the four great elements. Root refers to the six roots. Realm refers to the six realms. Dharma refers to the skandhas and other forms (etc.).' Master Ji says: 'Earth', for example, the total dharma that is explained reveals the total character that can explain. Taking meaning as the basis of the teaching, or taking the initially marked general name and the content explained later as the basis, it is called earth. There are also merits and demerits of listening to the precepts, as stated in the precepts, one must not exceed human trees, etc. Not exceeding according to the rules is merit, and violating and exceeding is demerit. If it is for the sake of preserving life, it is permissible to exceed without guilt. Firm Wonderful Wisdom Retreats, Submerges, Measures, and Assists Companions. Master Jing says: 'Speaking of good teachers, etc., makes firm and wonderful wisdom stay away from retreat and also serves as an assisting companion.' Master Ji says: 'If one is diligent and vigorous, it will make wonderful wisdom firm; if one is indulgent and lazy, wonderful wisdom will retreat.' Submerge refers to lethargy. Measure refers to measuring and estimating agitation. Assisting companion refers to mental states that arise simultaneously. Master Ji also says: 'Showing, teaching, praising, and congratulating' are the four sentences, which are the old saying 'showing, teaching, benefiting, and delighting'. Master Jing says: 'Showing and teaching refers to showing supernatural powers and preaching the Dharma. Praising and congratulating refers to seeing the merits of practice and praising, encouraging, congratulating, and comforting.' The seven example sentences refer to the eight inflections excluding the eighth vocative case. Generic sounds have three types: first, male voice; second, female voice; third, non-male and non-female voice. Each has eight cases: nominative, accusative, instrumental, dative, ablative, genitive, locative, and vocative. Now, what is being said here is one of the sounds in the male voice, explaining the seven inflections of a husband, which are successively assigned to the nominative, accusative, instrumental, etc. The eighth generic sound '醯補盧沙 (hèibǔlúshā)' has no other meaning, and only seven are mentioned now. There are also establishments, etc. According to the precepts of receiving the precepts, establishment refers to spreading out.

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座所。教敕者。語言訓示。標相者。結界已。靜息者。打靜也。表了者。白眾也。軌則者。所表軌則。安立者。置受戒人眼見不聞之所。積集者。大眾聚集。決定者。問遮難事。配屬者。屬當羯磨所行之事。驚駭者。令發上心得上戒等。初中后句者。說三羯磨。族姓想者。受戒人是婆羅門等族姓。或說。隨相持者為釋族姓。犯者非釋等。立宗者。乞求為初。則四依也。言說者。教化他人。成辨者。堅持戒故得羅漢果名成辨。受用者。受戒已竟。依僧受用財法二利。尋求者。求未得法。守護者。護已得法而無退義。羞恥者。恥已作惡。憐愍者。他有過諫舉令悔。堪忍者。堪忍疲苦精勤之事。怖畏者。怖退失事。簡擇者。棄惡行善。基師云。雜糅者雜本釋諸經論等也。

論本卷第三

上來五門辨地體竟。自下第二后以十門解釋地義。文分為二。前明十門。后總以頌結。言十門者。如后頌云。色聚相應品。世間及與緣。善等差別門。巧便事為后其善等差別門有三。一三性別。二增處別。三釋處名別。故有十門。前中復二。先攝五為三分。別解釋則有八門。后又復應知蘊善巧攝下。明後二門。前中有三。初牒前五門三處所攝標起論端。次今當先說色聚諸法下別釋八門。后總以頌結束五為三。無為則是彼所緣中法。

【現代漢語翻譯】 現代漢語譯本： 『座所』：指安排座位的地方。 『教敕者』：指用語言訓誡指示。 『標相者』：指結界完畢。 『靜息者』：指止靜。 『表了者』：指向大眾宣告。 『軌則者』：指所要表明的軌則。 『安立者』：指安置受戒人在眼見而聽不見的地方。 『積集者』：指大眾聚集。 『決定者』：指詢問有無遮難之事。 『配屬者』：指分配屬於羯磨所要進行的事情。 『驚駭者』：指令其發起上等心，從而得到上等戒等。 『初中后句者』：指說三種羯磨。 『族姓想者』：指受戒人是婆羅門（Brahman）等族姓。或者說，隨順相貌而堅持認為是釋迦（Shakya）族姓。如果違犯，就不是釋迦族姓等。 『立宗者』：指乞求為開始，也就是四依。 『言說者』：指教化他人。 『成辨者』：指堅持戒律的緣故，得到阿羅漢（Arhat）果位，名為成辨。 『受用者』：指受戒完畢，依靠僧團受用財物和佛法兩種利益。 『尋求者』：指尋求尚未得到的佛法。 『守護者』：指守護已經得到的佛法而沒有退失之義。 『羞恥者』：指對已經做過的惡事感到羞恥。 『憐愍者』：指他人有過錯，勸諫並舉發，令其懺悔。 『堪忍者』：指能夠忍受疲勞辛苦精進的事情。 『怖畏者』：指害怕退失。 『簡擇者』：指捨棄惡行，選擇善行。基師說，『雜糅者』指雜糅各種版本的註釋和經典論著等。

《論本》卷第三

以上五門辨析地體完畢。下面第二部分用十門來解釋地的含義。文分為二。前面說明十門，後面用頌總括。所說的十門，如後面的頌所說：色聚相應品，世間及與緣，善等差別門，巧便事為后。其中善等差別門有三種：一是三性別，二是增處別，三是釋處名別。所以共有十門。前中又分為二。先將五門攝為三分，分別解釋則有八門。後面又應當知道蘊善巧攝下，說明后兩門。前面有三部分，首先抄錄前面的五門，用三處所攝，標明論端。其次，現在應當先說色聚諸法下，分別解釋八門。最後用頌總括五門為三，無為就是它們所緣的中法。

【English Translation】 English version: 'Seat': Refers to the place where seats are arranged. 'Teaching and Instruction': Refers to using language to teach and instruct. 'Marking the Boundary': Refers to the completion of establishing the boundary. 'Quiet Rest': Refers to becoming quiet. 'Declaration': Refers to announcing to the assembly. 'Rules': Refers to the rules to be declared. 'Establishment': Refers to placing the person receiving the precepts in a place where they can see but not hear. 'Accumulation': Refers to the gathering of the assembly. 'Decision': Refers to asking about any obstacles. 'Assignment': Refers to assigning matters that belong to the actions to be performed in the Karma (ritual). 'Terror': Refers to causing them to generate a superior mind, thereby obtaining superior precepts, etc. 'Beginning, Middle, and End Sentences': Refers to speaking of the three Karmas. 'Lineage Thought': Refers to the person receiving the precepts being from a Brahmin (Brahman) or other lineage. Or it means following appearances and insisting on being from the Shakya (Shakya) lineage. If violated, they are not from the Shakya lineage, etc. 'Establishing the Doctrine': Refers to begging as the beginning, which is the four reliances. 'Speaking': Refers to teaching others. 'Accomplishment': Refers to obtaining the Arhat (Arhat) fruit due to upholding the precepts, called accomplishment. 'Enjoyment': Refers to, after receiving the precepts, relying on the Sangha (community) to enjoy both material and Dharma benefits. 'Seeking': Refers to seeking the Dharma that has not yet been obtained. 'Guarding': Refers to guarding the Dharma that has already been obtained without the meaning of regression. 'Shame': Refers to feeling ashamed of the evil deeds that have already been done. 'Compassion': Refers to others having faults, advising and pointing them out, causing them to repent. 'Endurance': Refers to being able to endure the affairs of fatigue, hardship, and diligent effort. 'Fear': Refers to fearing regression. 'Discernment': Refers to abandoning evil deeds and choosing good deeds. Master Ji said, 'Mixing' refers to mixing various versions of commentaries and scriptures, treatises, etc.

Treatise Volume Three

The above five sections have completed the analysis of the substance of the earth. The second part below uses ten sections to explain the meaning of the earth. The text is divided into two parts. The first part explains the ten sections, and the second part summarizes with a verse. The so-called ten sections are as the verse says later: Aggregate of Form, Corresponding Qualities, World and Conditions, Goodness and Other Distinctions, Skillful Means as the Last. Among them, the section on Goodness and Other Distinctions has three types: first, the three genders; second, the distinction of increasing places; third, the distinction of explaining the names of places. Therefore, there are ten sections in total. The former middle is further divided into two. First, the five sections are grouped into three parts, and the separate explanations have eight sections. Later, it should also be known that under the skillful means of aggregates, the last two sections are explained. The former has three parts, first copying the previous five sections, using the three places to include, marking the beginning of the treatise. Secondly, now we should first say that under the aggregate of form and all dharmas, the eight sections are explained separately. Finally, the verse summarizes the five sections into three, and non-action is the middle Dharma that they are conditioned by.

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除假法者。此中但欲分別實法故攝四為三。除不相應及法處色以非對礙名假有法。下文唯說定自在色名為實法故。雖復下文說假法而不在別章也。別釋八門中。初明色聚文分有。二初標。后釋。釋分為九。初明大種五因造也。二明極微有無差別。三明大造二不相離。四明色聚諸事多少。五明諸色相續間斷。六釋經文。七明諸色聚大種無缺。八明三類色聚差別。九明色聚依六處轉。初段文中。大種造色能為正因。謂生依立持養。如文配屬。依因中。由造色生已不離大種處而轉者。此說即質造同聚造。實造非假造。由諸日光孤行香等離大種故。生無色界定道戒色無四大故。勢依彼有皆依因。持因中。由隨大種等量不壞者。亦依同聚四所造義。擊質發聲聲大質小故。或五境附質皆等質量疏遠已去方大於質。養因中。對法第一說。謂由大種養彼造色令增長故。彼說一切大種皆養造色義。今此論中唯說長養。四大資四緣生能養造色。然所造色大種親養大種。要藉四緣資長方養造色。今說外緣大方能養。非外四緣是此養因。相依而有是造義故。生等五因皆增上攝。或具五義或不具五。非定須具。若依實義親所造義。必同性造非異性。必同類造非異類。有漏無漏必類同故。必同界造非異界。定散必同非異法造。若假說造疏相依造隨應

【現代漢語翻譯】 除假法者：這裡只是想要分辨真實法，所以將四種（色、聲、香、味）歸納為三種（眼所見色、耳所聞聲、鼻舌所感味）。排除不相應行法以及法處所攝之色，因為它們並非對礙之法，所以稱為假有法。下文只說禪定中所顯現的自在之色才可稱為實法。因此，即使下文提到假法，也不在單獨的章節中討論。

分別解釋八門中，首先闡明色聚的構成和分類。第二部分，先是總標，然後解釋。解釋分為九個方面：第一，說明四大種（地、水、火、風）是五種造色（色、聲、香、味、觸）的根本原因。第二，說明極微（物質的最小單位）的有無差別。第三，說明四大種和所造之色二者不可分離。第四，說明色聚中各種事物的數量多少。第五，說明諸色相續不斷或間斷。第六，解釋經文。第七，說明各種色聚中四大種的完備無缺。第八，說明三類色聚的差別。第九，說明色聚依六處（眼、耳、鼻、舌、身、意）而運轉。第一段文中，四大種和造色能夠成為正因，即產生、依靠、建立、保持、滋養。按照文義進行分配。在依因中，由於造色產生后不離開四大種的處所而運轉，這說明同質的造色和同聚的造色。真實的造色不是假造的。由於日光、孤行香等離開四大種的緣故。產生無想定、道戒色沒有四大種的緣故。勢力依靠它們而存在，都依靠依因。在持因中，由於隨著四大種等量而不壞滅，也依靠同聚四大所造的意義。敲擊物體發出聲音，聲音大而物體小。或者五境附著於物體，都等同於質量，疏遠離開后才大於物體。在養因中，《對法》第一卷說，由於四大種滋養那些造色，使之增長。那裡說一切四大種都滋養造色的意義。現在這部論中只說長養。四大資助四緣而生，能夠滋養造色。然而所造之色，四大種親身滋養四大種。需要藉助四緣的資助增長才能滋養造色。現在說外緣廣大才能滋養，並非外在的四緣是此養因。相互依靠而存在是造作的意義。產生等五因都屬於增上緣。或者具備五種意義，或者不具備五種意義。並非一定需要具備。如果按照真實的意義，親身所造的意義，必定是同性的造作，不是異性的。必定是同類的造作，不是異類的。有漏和無漏必定是同類的緣故。必定是同界的造作，不是異界的。定和散必定是相同的，不是異法所造。如果假說造作，疏遠地相互依靠造作，隨其所應。

【English Translation】 Eliminating false dharmas: Here, the intention is solely to distinguish real dharmas, thus the four (form, sound, smell, taste) are summarized into three (form seen by the eye, sound heard by the ear, taste sensed by the nose and tongue). Excluding non-associated formations and form included in the 'sphere of dharmas' (Dharmadhatu), because they are not 'resistant and obstructive' (pratigha), they are called 'provisionally existent dharmas' (prajñapti-sat). The following text only states that the 'self-mastering form' (vasavartin-rupa) manifested in meditative concentration is called a 'real dharma' (satya-dharma). Therefore, even if the following text mentions false dharmas, it is not discussed in a separate chapter.

Among the eight categories of explanation, the first clarifies the composition and classification of 'clusters of form' (rupa-skandha). The second part first presents a general statement, then explains it. The explanation is divided into nine aspects: First, it explains that the 'four great elements' (mahabhuta) (earth, water, fire, wind) are the fundamental causes of the five 'derived forms' (upadaya-rupa) (form, sound, smell, taste, touch). Second, it explains the differences between the existence and non-existence of 'ultimate particles' (paramanu) (the smallest unit of matter). Third, it explains that the four great elements and the derived forms are inseparable. Fourth, it explains the quantity of various things in a cluster of form. Fifth, it explains the continuity or discontinuity of forms. Sixth, it explains the sutra text. Seventh, it explains the completeness of the four great elements in various clusters of form. Eighth, it explains the differences between the three types of clusters of form. Ninth, it explains that clusters of form operate based on the six 'sense bases' (ayatana) (eye, ear, nose, tongue, body, mind). In the first paragraph, the four great elements and derived forms can become the 'direct cause' (hetu), namely, production, reliance, establishment, maintenance, and nourishment. Allocate according to the meaning of the text. In the 'cause of reliance' (asraya-hetu), because derived forms, once produced, operate without leaving the place of the four great elements, this explains that homogeneous derived forms and co-existing derived forms. Real derived forms are not falsely created. Because sunlight, solitary fragrance, etc., leave the four great elements. The production of 'non-perception samadhi' (asanjnasamadhi), 'path of morality form' (sila-rupa) do not have the four great elements. Power relies on them to exist, all rely on the cause of reliance. In the 'cause of maintenance' (dhrti-hetu), because they do not decay with the same quantity as the four great elements, they also rely on the meaning of what is derived from the four elements in the same cluster. Striking an object produces sound, the sound is large and the object is small. Or the five objects are attached to the object, all are equal to the mass, only when they are far away do they become larger than the object. In the 'cause of nourishment' (posana-hetu), the first volume of the Abhidharma says that because the four great elements nourish those derived forms, causing them to grow. It says there that all four great elements nourish the meaning of derived forms. Now this treatise only speaks of nourishment. The four great elements assist the four conditions to arise, and can nourish derived forms. However, the derived forms, the four great elements personally nourish the four great elements. It is necessary to rely on the assistance of the four conditions to grow in order to nourish derived forms. Now it is said that the external conditions are vast and can nourish, not that the external four conditions are this cause of nourishment. Existing in mutual reliance is the meaning of creation. The five causes of production, etc., all belong to the 'dominant condition' (adhipati-pratyaya). Or they possess five meanings, or they do not possess five meanings. It is not necessary to possess them. If according to the real meaning, the meaning of what is personally created, it must be of the same nature, not of a different nature. It must be of the same kind, not of a different kind. Leaky and unleaky must be of the same kind. It must be of the same realm, not of a different realm. Fixed and scattered must be the same, not created by different dharmas. If falsely said to be created, relying on each other distantly to create, as appropriate.

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無遮。異熟長養等流三類或各親造或綺互造。理亦不遮。第二文中。於色聚中曾無極微生等者。此顯頓變非漸積義。不同薩婆多聚中有極微。又非極微整合色聚者。極微無體。不同經部積成大義。合前二種。不同勝論粗細俱實。極微亦有方分者。方謂諸方。分謂細分。雖有諸方而無細分。以彼聚色有方亦有分。以可分折故。非最細極微復有餘微。是故極微非是有分。唯識第一云。極微無方分。方則是分非諸方義。二文雖別亦不相違。第三文中有二。初略解二種不相離。二又此遍滿下重解二種。同處不相離者。于無根處諸無根色隨有根處諸有根色。自類大造皆同一處相涉入義。非是極微各別住義。和雜不相離者。謂自類大種與余類大造更相涉入俱一處義。故論下云。前是共大種后是不共大種聚。重解中。先解和雜不相離。又所造色下方解同處不相離。胡麻等聚體類別居。大造極微不同於彼。但如諸物石磨為末以水和合。可難分其性各別。是和雜不相離義。重解同處中。大種造色同依一處。即質而造合成一物。無別極微二處而住。大同他宗類各別住。亦不同彼和雜雖同一處非成一體也。三藏云。報四大及所造七法相涉入如燈光。乃至長養大造七法亦相入。則是同處不相離。報養二大及與所造不相入。則是和雜不相離。若先

【現代漢語翻譯】 現代漢語譯本： 無遮（Anavarana，無障礙）。異熟（Vipāka，果報）、長養（Āhāra，滋養）、等流（Niṣyanda，等同流出）三類，或者各自親身造作，或者交錯互相造作，道理上也不相違背。第二段文字中，『於色聚中曾無極微生等者』，這顯示頓然轉變，而非逐漸積累的意義。不同於薩婆多部（Sarvāstivāda，一切有部）認為色聚中有極微。又不是極微整合色聚，因為極微沒有實體。不同於經部（Sautrāntika，經量部）認為積累成大的意義。結合前兩種觀點，不同於勝論（Vaiśeṣika，勝論派）認為粗細都是真實的。極微也有方分，方指諸方，分指細分。雖然有諸方而沒有細分，因為彼聚色有方也有分，因為可以分割折斷的緣故。不是最細的極微還有剩餘的微粒。因此，極微不是有分的。唯識第一說，極微沒有方分，方就是分，不是諸方的意義。兩段文字雖然不同，也不相違背。第三段文字中有二。首先簡略解釋兩種不相離，其次『又此遍滿下』重新解釋兩種。同處不相離，指在無根處，諸無根色隨著有根處，諸有根色，自類的大種造色都同一處，互相涉入的意義。不是極微各自獨立存在的意義。和雜不相離，指自類的大種與余類的大種造色互相涉入，共同處於一處的意義。所以論中說，前面是共同的大種聚，後面是不共同的大種聚。重新解釋中，先解釋和雜不相離，又所造色下方解釋同處不相離。胡麻等聚，體類別居。大種造色不同於它們。但如同諸物被石磨磨成粉末，用水和合，難以區分其性質各自不同，這就是和雜不相離的意義。重新解釋同處中，大種造色共同依於一處，即物質而造作，合成一物。沒有個別的極微在兩處而住。大種不同於其他宗派認為類別各自獨立存在，也不同於他們認為和雜雖然在同一處，但沒有成為一體。三藏說，報四大及所造七法互相涉入，如同燈光。乃至長養大種造色七法也互相涉入，這就是同處不相離。報養二大及與所造不相入，這就是和雜不相離。如果先

【English Translation】 English version: Anavarana (無遮, unobstructed). Vipāka (異熟, result of karma), Āhāra (長養, nourishment), and Niṣyanda (等流, outflow) are of three types, either each is created independently or they are created interdependently. This is not contradictory in principle. In the second text, '於色聚中曾無極微生等者' (in a collection of rūpa, there are no ultimate particles arising, etc.), this shows a sudden transformation, not a gradual accumulation. This is different from the Sarvāstivāda (薩婆多部, the 'all exists' school) which believes that there are ultimate particles in a collection of rūpa. Also, it is not that ultimate particles form a collection of rūpa, because ultimate particles have no substance. This is different from the Sautrāntika (經部, Sūtra school) which believes in the meaning of accumulation into the great. Combining the first two views, it is different from the Vaiśeṣika (勝論, the 'distinction' school) which believes that both coarse and fine are real. Ultimate particles also have directional parts, '方' (direction) refers to all directions, and '分' (part) refers to fine divisions. Although there are all directions, there are no fine divisions, because that collection of rūpa has direction and also has parts, because it can be divided and broken. It is not that the finest ultimate particle has remaining particles. Therefore, the ultimate particle is not divisible. The first chapter of the Vijñānavāda (唯識, Consciousness-only school) says that the ultimate particle has no directional parts, direction is part, not the meaning of all directions. Although the two texts are different, they are not contradictory. There are two parts in the third text. First, briefly explain the two kinds of non-separation, and second, '又此遍滿下' (moreover, this pervades below) re-explains the two kinds. '同處不相離' (non-separation in the same place) refers to the fact that in rootless places, all rootless rūpa follow the rooted places, all rooted rūpa, the great elements and derived rūpa of their own kind are all in the same place, with the meaning of mutual involvement. It is not the meaning that ultimate particles exist independently. '和雜不相離' (non-separation in mixture) refers to the fact that the great elements of their own kind and the great elements and derived rūpa of other kinds are mutually involved, existing together in one place. Therefore, the treatise says below, the former is the common collection of great elements, and the latter is the uncommon collection of great elements. In the re-explanation, first explain '和雜不相離' (non-separation in mixture), and then below explain '同處不相離' (non-separation in the same place) with the derived rūpa. Collections like sesame seeds are of different types and reside separately. The great elements and derived rūpa are different from them. But like things ground into powder by a stone mill and mixed with water, it is difficult to distinguish their different natures, this is the meaning of '和雜不相離' (non-separation in mixture). In the re-explanation of '同處' (same place), the great elements and derived rūpa rely on one place together, that is, they are created from matter and combined into one thing. There are no separate ultimate particles residing in two places. The great elements are different from other schools which believe that types exist independently, and also different from them who believe that although mixture is in the same place, it does not become one entity. The Tripiṭaka (三藏) says that the four great elements of retribution and the seven dharmas created by them are mutually involved, like the light of a lamp. Even the seven dharmas of the great elements and derived rūpa of nourishment are also mutually involved, this is '同處不相離' (non-separation in the same place). The two great elements of retribution and nourishment and what is created are not mutually involved, this is '和雜不相離' (non-separation in mixture). If first

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有長養大造處。後來長養大造不得相入。其造香等一具能造四大亦能涉入也。問眾多燈光一時一處是何不相離耶。答有兩解。一云。同界同處而不得一處生。是和合不相離。眾多燈光照一室中者。據實一燈不得遍照。故不大明。第三燈生時方乃明也。一云。或有同界處。非同處不相離。謂余根塵等。或有同界同處。是同處不相離。謂此諸燈光及諸香遍於一室等。是故此中為同法喻。下六十五卷具明三種不相離。此處明二。遮以顯一也。有釋。依六十五卷。亦有別物聚而同處不相離。亦有同類聚而相離不相離。然此第三卷中約同類大種而顯同處義約物雜聚而顯和雜義者。以約多顯相而論故不相違也。第四文中分二。初總明事多少。后又約相攝下別顯攝義。除唯意所行色者。問如定自在色下文說實。何故除之。答以非對礙故此除之。一切色聚乃至唯有餘界者。若據種子而說。則五色根中有十四色法種子。造根四大之中亦爾。若扶根四塵及能造大體上但有四塵。四大種子至五十一當釋。別顯攝義中。且約眼而說者。若據相攝唯一。謂眼清凈色。若不相離攝有七。謂眼身地色香味觸。若界攝有十。加水火風。如眼耳鼻舌亦爾。若身根除眼等四。獨可得故唯有九。界者因義。順經部宗。色能持種說有彼界。或彼聚中別有能生彼色

【現代漢語翻譯】 現代漢語譯本 有增長和廣大創造之處（有長養大造處）。後來增長和廣大創造不能相互進入（後來長養大造不得相入）。用以製造香等的一套器具能夠創造四大，也能涉入其中（其造香等一具能造四大亦能涉入也）。 問：眾多燈光同時在一個地方，為什麼不會互相分離呢（問眾多燈光一時一處是何不相離耶）？ 答：有兩種解釋（答有兩解）。 一種說法是：在同一個界限、同一個地方，但不是在同一個位置產生，是和諧聚合而不互相分離（一云。同界同處而不得一處生。是和合不相離）。眾多燈光照在一個房間里，實際上一個燈不能完全照亮，所以不夠明亮。第三個燈亮起來的時候才明亮（眾多燈光照一室中者。據實一燈不得遍照。故不大明。第三燈生時方乃明也）。 另一種說法是：或許有相同的界限，但不是相同的位置，所以不互相分離，比如其餘的根塵等（一云。或有同界處。非同處不相離。謂余根塵等）。或者有相同的界限和相同的位置，是相同的位置而不互相分離，比如這些燈光和各種香氣遍佈在一個房間里等（或有同界同處。是同處不相離。謂此諸燈光及諸香遍於一室等）。因此，這裡用相同的法來比喻。第六十五卷詳細說明了三種不互相分離的情況，這裡說明了兩種，通過遮蓋來顯現一種（是故此中為同法喻。下六十五卷具明三種不相離。此處明二。遮以顯一也）。 有一種解釋，依據第六十五卷，也有不同的事物聚集在一起，在同一個地方而不互相分離；也有相同的事物聚集在一起，既互相分離又不互相分離（有釋。依六十五卷。亦有別物聚而同處不相離。亦有同類聚而相離不相離）。然而，這第三卷中，是根據相同種類的大種來顯現相同位置的意義，根據事物雜亂地聚集來顯現和諧雜糅的意義（然此第三卷中約同類大種而顯同處義約物雜聚而顯和雜義者）。因為是根據多種顯現的現象來討論，所以不互相矛盾（以約多顯相而論故不相違也）。 第四段文字中分為兩部分，首先總的說明事物的多少，然後又根據相互攝入的關係，分別顯現攝入的意義（第四文中分二。初總明事多少。后又約相攝下別顯攝義）。 排除唯有意識所產生的色（除唯意所行色者）。 問：如果定自在色下文說是真實的，為什麼這裡要排除呢（問如定自在色下文說實。何故除之）？ 答：因為不是相對阻礙的，所以這裡排除（答以非對礙故此除之）。 一切色聚乃至只有剩餘的界限（一切色聚乃至唯有餘界者）。如果根據種子來說，那麼五色根中有十四種色法的種子，製造根的四大之中也是這樣（若據種子而說。則五色根中有十四色法種子。造根四大之中亦爾）。如果扶助根的四塵以及能夠製造大的本體上，只有四塵。四大種子到第五十一卷會解釋（若扶根四塵及能造大體上但有四塵。四大種子至五十一當釋）。 分別顯現攝入的意義中，暫且根據眼根來說（別顯攝義中。且約眼而說者）。如果根據相互攝入的關係，只有一種，就是眼根的清凈色（若據相攝唯一。謂眼清凈色）。如果不互相分離地攝入，有七種，就是眼、身、地、色、香、味、觸（若不相離攝有七。謂眼身地色香味觸）。如果根據界限來攝入，有十種，加上水、火、風（若界攝有十。加水火風）。像眼根一樣，耳、鼻、舌也是這樣（如眼耳鼻舌亦爾）。如果身根排除眼等四根，單獨可以得到，所以只有九種（若身根除眼等四。獨可得故唯有九）。界限是原因的意義，順應經部宗的觀點，色能夠持有種子，說明有那個界限，或者那個聚集體中，另外有能夠產生那個色的（界者因義。順經部宗。色能持種說有彼界。或彼聚中別有能生彼色）。

【English Translation】 English version There are places for growth and great creation (有長養大造處). Later, growth and great creation cannot enter into each other (後來長養大造不得相入). A set of tools for making incense, etc., can create the four great elements and also enter into them (其造香等一具能造四大亦能涉入也). Question: Why do many lights, at one time and in one place, not separate from each other (問眾多燈光一時一處是何不相離耶)? Answer: There are two explanations (答有兩解). One explanation is: They are in the same realm and the same place, but not born in the same position. They are in harmony and do not separate from each other (一云。同界同處而不得一處生。是和合不相離). When many lights shine in one room, in reality, one light cannot illuminate everything completely, so it is not very bright. It is only when the third light is lit that it becomes bright (眾多燈光照一室中者。據實一燈不得遍照。故不大明。第三燈生時方乃明也). Another explanation is: Perhaps there are the same realms, but not the same positions, so they do not separate from each other, such as the remaining roots and dusts, etc. (一云。或有同界處。非同處不相離。謂余根塵等). Or there are the same realms and the same positions, which are the same positions and do not separate from each other, such as these lights and various fragrances pervading one room, etc. (或有同界同處。是同處不相離。謂此諸燈光及諸香遍於一室等). Therefore, the same Dharma is used as a metaphor here. The sixty-fifth volume explains in detail the three types of non-separation. Here, two types are explained, and one is revealed through concealment (是故此中為同法喻。下六十五卷具明三種不相離。此處明二。遮以顯一也). There is an explanation, based on the sixty-fifth volume, that there are also different things gathered together, in the same place and not separated from each other; there are also the same things gathered together, both separated and not separated from each other (有釋。依六十五卷。亦有別物聚而同處不相離。亦有同類聚而相離不相離). However, in this third volume, the meaning of the same position is revealed based on the same kind of great elements, and the meaning of harmony and mixture is revealed based on the chaotic gathering of things (然此第三卷中約同類大種而顯同處義約物雜聚而顯和雜義者). Because it is discussed based on the phenomena of multiple manifestations, there is no contradiction (以約多顯相而論故不相違也). The fourth paragraph is divided into two parts. First, it generally explains the quantity of things, and then it separately reveals the meaning of inclusion based on the relationship of mutual inclusion (第四文中分二。初總明事多少。后又約相攝下別顯攝義). Excluding the form produced only by consciousness (除唯意所行色者). Question: If the 'form of self-mastery in Samadhi' is said to be real in the following text, why is it excluded here (問如定自在色下文說實。何故除之)? Answer: Because it is not relatively obstructive, it is excluded here (答以非對礙故此除之). 'All aggregates of form, up to only the remaining realms' (一切色聚乃至唯有餘界者). If based on seeds, then there are fourteen kinds of seeds of form dharmas in the five sense roots, and it is the same in the four great elements that create the roots (若據種子而說。則五色根中有十四色法種子。造根四大之中亦爾). If supporting the four dusts of the roots and the essence that can create the great, there are only four dusts. The seeds of the four great elements will be explained in the fifty-first volume (若扶根四塵及能造大體上但有四塵。四大種子至五十一當釋). In separately revealing the meaning of inclusion, let's temporarily talk about the eye root (別顯攝義中。且約眼而說者). If based on the relationship of mutual inclusion, there is only one, which is the pure form of the eye root (若據相攝唯一。謂眼清凈色). If including without separating from each other, there are seven, which are eye, body, earth, color, smell, taste, and touch (若不相離攝有七。謂眼身地色香味觸). If including according to realms, there are ten, adding water, fire, and wind (若界攝有十。加水火風). Like the eye root, the ear, nose, and tongue are also like this (如眼耳鼻舌亦爾). If the body root excludes the four roots of eye, etc., it can be obtained alone, so there are only nine (若身根除眼等四。獨可得故唯有九). The realm is the meaning of cause, in accordance with the view of the Sautrantika school. Form can hold seeds, indicating that there is that realm, or in that aggregate, there is another that can produce that form (界者因義。順經部宗。色能持種說有彼界。或彼聚中別有能生彼色).

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等用。增上緣中立為界稱。有師妄計。若得天眼亦得彼地身根。不相離故。其義不然。雜心頌曰。極微在四根。十種應當知。身根九餘八。此說有香地。迦延亦言。頗有成就彼地眼不成就彼地身根耶。曰有。謂身在欲界起天眼通。故知彼說非理。相攝者體攝也。各自以體對用也。不相離攝者。體用不相離也。或一大中。有塵無塵風等者。乘言故來有塵。意取無塵也。或二中亦應有。或堅及動如風搖樹無暖無濕等時。或三中如熱濕樹有三無風。又動樹時有濕無暖皆但有三。或四者可知。第五文中有四。一聲。二風。三明闇色。四大小無間生。聲界者。造聲因四大也。恒旋轉風者。內是入出息等。外謂持世界日輪等風。基師云。恒續闇色謂世界中間不說空劫。故知彼無。或義不然。說為迥故不與闇名。今解。空劫闇色至世界成則滅。世界壞已還生。故不名恒續。世界中間若成若壞常有間色故名恒續。言又明闇色謂于顯色增聚應知者。謂于先有顯色聚處。明色若起彼聚便增。增明色故彼聚顯了。暗色若起彼聚亦增。由暗色增障彼不見。設見不了。小聚無間大聚生者。如長小兒成粗大色等。亦如小樹而成大樹等。大生小者。如火燒大木生灰極少。又從盛壯而衰老時等。第六文中。堅攝云何謂彼種子者。因隨果攝名為堅攝。又堅

者則彼界。是實地體。堅攝者謂發毛等者。則是似地。果是因類故言堅攝。非執受種子者。謂無漏種子雖依于識識不緣。故名非執受。第七文中。鉆即生火。明知先有火性。銷金為水。將知先有水性。變地成金。將知先有金性。第八文中。業果名異熟。現在飲食等之所資長名長養。非前二種但自類相生名等流。不同小乘則立剎那。大乘則是定長養攝。或是等流有漏得引無漏法故。處遍滿者。謂養瘦令肥等。相增盛者。謂令光潔。等流四者。其長養異熟前後相望亦名等流。則前二種及自性。長短大小青黃等變改名變異等流。報長養外若住舊位相續生滅自性等流。初異熟生謂引業果。后異熟生謂滿業果。諸法有二。一有為二無為。無為無此三。無差別故。有為為二。一有漏。二無漏。有漏具三。無漏唯二。無業果故。且無漏中諸根唯一。無等流。內余色有二。若執受唯長養。非受者通等流。外五色亦通二種。上說有長養及等流者各具二種長養等流。若法處假色諸心心所有二等流。唯一長養除處寬遍。定果實色或通處寬遍。其若有漏蘊中內五根唯長養異熟無等流。其二長養無總異熟。內諸餘色具有三種。若外諸色唯除異熟法處色假。唯一長養除處寬遍。通二等流。諸心心所唯無處遍一種長養。余皆具有。若於八識法處五色復

【現代漢語翻譯】 現代漢語譯本 『者則彼界』（zhě zé bǐ jiè）：指的是真實的地界本體。 『堅攝者謂發毛等者』（jiān shè zhě wèi fà máo děng zhě）：指的是類似地的物質。果是因的同類，所以說是『堅攝』。 『非執受種子者』（fēi zhí shòu zhǒng zi zhě）：指的是無漏的種子，雖然依存於識，但識並不緣於它，所以稱為『非執受』。 第七文中，『鉆即生火』（zuān jí shēng huǒ），說明先前就存在火的性質；『銷金為水』（xiāo jīn wéi shuǐ），說明先前就存在水的性質；『變地成金』（biàn dì chéng jīn），說明先前就存在金的性質。 第八文中，業的果報稱為『異熟』（yì shú）；現在飲食等所滋養增長的稱為『長養』（zhǎng yǎng）；不是前兩種，只是同類相生的稱為『等流』（děng liú）。這與小乘立剎那不同，大乘則是定於長養所攝。或者說是等流，因為有漏可以引生無漏法。 『處遍滿者』（chù biàn mǎn zhě）：指的是使瘦的變肥等。 『相增盛者』（xiāng zēng shèng zhě）：指的是使光潔。 等流四者，其長養、異熟前後相望也稱為等流。那麼前兩種以及自性，長短大小青黃等的變改稱為『變異等流』（biàn yì děng liú）。報、長養之外，如果保持舊位相續生滅的稱為『自性等流』（zì xìng děng liú）。 最初的異熟生指的是引業的果報，後來的異熟生指的是滿業的果報。 諸法有二種：一是有為（yǒu wéi），二是無為（wú wéi）。無為沒有這三種，因為沒有差別。有為分為兩種：一是有漏（yǒu lòu），二是無漏（wú lòu）。有漏具備三種，無漏只有兩種，因為沒有業果。而且無漏中的諸根只有一種，沒有等流。內余色有二種，如果執受只有長養，非受者通等流。外五色也通二種。上面說的有長養及等流的，各自具備兩種長養等流。如果法處假色諸心心所，有二種等流，只有一種長養，除了處寬遍。定果實色或者通處寬遍。如果於有漏蘊中，內五根只有長養、異熟，沒有等流。這二種長養沒有總異熟。內諸餘色具有三種。如果外諸色，唯獨除去異熟法處色假，只有一種長養，除了處寬遍，通二種等流。諸心心所唯獨沒有處遍一種長養，其餘都具有。如果於八識法處五色復

【English Translation】 English version 'Zhe ze bi jie' (者則彼界): Refers to the real essence of the earth realm. 'Jian she zhe wei fa mao deng zhe' (堅攝者謂發毛等者): Refers to substances similar to earth. The result is of the same kind as the cause, so it is called 'jian she'. 'Fei zhi shou zhong zi zhe' (非執受種子者): Refers to the seeds of non-outflow, although they rely on consciousness, consciousness does not relate to them, so they are called 'fei zhi shou'. In the seventh text, 'zuan ji sheng huo' (鉆即生火), which means 'drilling produces fire', indicates that the nature of fire existed beforehand; 'xiao jin wei shui' (銷金為水), which means 'melting gold into water', indicates that the nature of water existed beforehand; 'bian di cheng jin' (變地成金), which means 'transforming earth into gold', indicates that the nature of gold existed beforehand. In the eighth text, the karmic retribution is called 'vipaka' (異熟); what is nourished and increased by present food and drink is called 'growth' (長養); what is not the former two, but arises from the same kind, is called 'equal flow' (等流). This is different from the Theravada's establishment of kshana (剎那), Mahayana is fixed in the growth category. Or it is equal flow, because outflow can lead to non-outflow dharma. 'Chu bian man zhe' (處遍滿者): Refers to making the thin fat, etc. 'Xiang zeng sheng zhe' (相增盛者): Refers to making it bright and clean. Among the four types of equal flow, growth and vipaka are also called equal flow when viewed in sequence. Then the changes of the former two and self-nature, such as length, size, blue, yellow, etc., are called 'transformation equal flow' (變異等流). Apart from retribution and growth, if the old position is maintained and continues to arise and cease, it is called 'self-nature equal flow' (自性等流). The initial vipaka birth refers to the result of the karma of attraction, and the later vipaka birth refers to the result of the karma of fulfillment. There are two types of dharmas: one is conditioned (有為), and the other is unconditioned (無為). The unconditioned does not have these three because there is no difference. The conditioned is divided into two types: one is with outflow (有漏), and the other is without outflow (無漏). The outflow has three types, and the non-outflow only has two because there is no karmic result. Moreover, the roots in the non-outflow only have one type, without equal flow. There are two types of internal remaining form, if it is grasped, there is only growth, and the non-grasped communicates equal flow. The external five forms also communicate two types. The above said that there are growth and equal flow, each has two types of growth equal flow. If the dharma place false form all mental states, there are two types of equal flow, only one type of growth, except for the place wide spread. The fixed fruit real form or communicates place wide spread. If in the outflow aggregates, the internal five roots only have growth and vipaka, without equal flow. These two types of growth do not have total vipaka. The internal remaining forms have three types. If the external forms, only remove the vipaka dharma place form false, there is only one type of growth, except for the place wide spread, communicates two types of equal flow. All mental states only lack one type of growth in the place spread, the rest all have. If in the eight consciousness dharma place five forms again

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應分別。恐繁且止。五十四中總聚為文。若五根色有長養異熟無等流。非根諸色具三種流。諸心心所有等流異熟。第二長養所長養流。法處攝色無異熟生。余如心心所。雖作此說亦不相違。然此文中但約色聚明之。第九文中。建立處者。風輪等相依持法。覆藏者。屋宇等。資具者。餘食等。根所依處者。扶根塵也。根處者。造根地大。三摩地所行處者。謂定所引色依定而轉。此文則說定所行色。是聚色也。辨色聚訖。第二明相應品中。文分為六。初標心及五十三心所法。二以一切辨五位心所差別。合煩惱隨煩惱為一故。三辨由根境等諸識生。四又非五識身有二剎那相隨俱生下。辨心生次第。又五識能了別事之總相下。明心心所行相。六作意云何下。明遍行別境二位心所體業差別。言如前說者。初卷已分別故。一切處者。唯識第五解云謂三性處。一切地者有二義。一云有尋等三地。二云九地。謂從欲界乃至非想。一切時者。心生必有。一切耶者。隨其自位起一必俱。遍行具四。別境非后二。善十一中。非一切處。唯善性故。非一切時者。非心生時則皆起故。非一切耶者。雖十並頭起而輕安不定故。一切地者。有義遍九地心定加行亦名定地。彼亦微有調暢義故。由斯欲界亦有輕安。有義不然。論說。欲界由闕輕安名不定地

【現代漢語翻譯】 現代漢語譯本 應分別（應該分別說明）。恐怕過於繁瑣，就此打住。在五十四種色聚中，總括起來進行論述。如果五根所生的色法有長養、異熟，卻沒有等流。非根所生的諸色法，則具備三種流（長養、異熟、等流）。諸心和心所有法，有等流和異熟。第二種長養，是長養所長養的流。法處所攝的色法，沒有異熟生，其餘情況與心和心所有法相同。雖然這樣說，但並不矛盾。然而，這段文字只是就色聚進行說明。在第九段文字中，『建立處』指的是風輪等相互依存的法。『覆藏者』指的是房屋等。『資具者』指的是食物等。『根所依處』指的是扶助根的塵境。『根處』指的是構成根的地大。『三摩地所行處』指的是由禪定所引發的色法，依禪定而運轉。這段文字是說由禪定所引發的色法，是色聚。 辨別色聚完畢。第二部分說明相應品，文章分為六個部分。首先標出心和五十三種心所法。第二，用『一切』來辨別五位心所的差別，因為將煩惱和隨煩惱合為一類。第三，辨別由根、境等所生的諸識。第四，『又非五識身有二剎那相隨俱生下』，辨別心的生起次第。『又五識能了別事之總相下』，說明心和心所的行相。第六，『作意云何下』，說明遍行和別境二位心所的體性和作用差別。『言如前說者』，是因為第一卷已經分別說明過。『一切處者』，唯識第五解說，指的是三性處。『一切地者』，有兩種含義：一是說有尋等三地，二是說九地，即從欲界乃至非想。『一切時者』，指的是心生起時必定有。『一切耶者』，指的是隨其自位，生起一個必定全部生起。遍行心所具備四種『一切』。別境心所不具備后兩種。善十一心所中，不具備『一切處』，因為只有善性。不具備『一切時』，因為不是心生起時都生起。不具備『一切耶』，因為雖然十個心所可以同時生起，但輕安不一定。『一切地者』，有觀點認為遍九地，修習禪定時的加行也稱為定地，因為其中也稍微有調暢的含義，因此欲界也有輕安。有觀點認為不然，論中說，欲界因為缺少輕安，所以稱為不定地。

【English Translation】 English version Should be distinguished separately. Fearing prolixity, I will stop here. In the fifty-four aggregates of form, I will discuss them collectively. If the forms produced by the five roots have nourishment (changyang), maturation (yishu), but no outflow (dengliu). The forms produced by non-roots have three types of flow (nourishment, maturation, outflow). All minds and mental properties have outflow and maturation. The second type of nourishment is the flow nourished by nourishment. The forms included in the 'dharma-sphere' (fachu) do not have maturation-birth (yishu sheng); the rest is the same as minds and mental properties. Although this is said, it is not contradictory. However, this passage only explains the aggregates of form. In the ninth passage, 'establishing place' (jianli chu) refers to the dharmas that depend on each other, such as the wind wheel. 'Covering' (fucang) refers to houses, etc. 'Requisites' (ziju) refers to food, etc. 'The place relied upon by the roots' (gen suo yi chu) refers to the dust realms that support the roots. 'Root place' (gen chu) refers to the earth element that constitutes the roots. 'The place traversed by samadhi' (sanmodi suo xing chu) refers to the forms induced by samadhi, which revolve according to samadhi. This passage says that the forms traversed by samadhi are aggregates of form. The differentiation of form aggregates is complete. The second part explains the 'Corresponding Category' (xiangying pin), and the text is divided into six parts. First, it identifies the mind and the fifty-three mental properties. Second, it uses 'all' (yiqie) to distinguish the differences between the mental properties of the five positions, because afflictions (fannao) and secondary afflictions (sui fannao) are combined into one category. Third, it distinguishes the various consciousnesses produced by the roots, objects, etc. Fourth, 'Moreover, the five consciousnesses do not have two moments arising simultaneously' (you fei wu shi shen you er chana xiang sui ju sheng xia), distinguishing the order of the arising of the mind. 'Moreover, the five consciousnesses can discern the general characteristics of things' (you wu shi neng liao bie shi zhi zong xiang xia), explaining the characteristics of the mind and mental properties. Sixth, 'How is attention?' (zuoyi yunhe xia), explaining the differences in the nature and function of the mental properties of the 'omnipresent' (bianxing) and 'object-specific' (biejing) categories. 'As mentioned earlier' (yan ru qian shuo zhe) is because it has already been explained separately in the first volume. 'All places' (yiqie chu zhe), the fifth explanation of Consciousness-Only (Weishi) says that it refers to the three natures. 'All grounds' (yiqie di zhe) has two meanings: one is that there are three grounds such as 'with investigation' (youxun), and the other is that there are nine grounds, that is, from the desire realm (yu jie) to the realm of neither perception nor non-perception (feixiang). 'All times' (yiqie shi zhe) refers to when the mind arises, it must be present. 'All yes' (yiqie ye zhe) refers to that according to its own position, if one arises, all must arise together. Omnipresent mental properties have all four 'alls'. Object-specific mental properties do not have the last two. Among the eleven wholesome mental properties, it does not have 'all places' because it is only wholesome in nature. It does not have 'all times' because it does not arise every time the mind arises. It does not have 'all yes' because although ten mental properties can arise simultaneously, tranquility (qingan) is not certain. 'All grounds' (yiqie di zhe), some views hold that it pervades the nine grounds, and the preliminary practices during meditation are also called the ground of meditation, because there is also a slight meaning of adjustment in it, so the desire realm also has tranquility. Some views hold that it is not so. The treatise says that the desire realm is called the 'unstable ground' (buding di) because it lacks tranquility.

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。而言通一切者。有尋伺等三地皆有故。然五十五云善心起時有六位者。據強為論故。染四皆無。此文總說根本及隨煩惱合名染位。不定唯一。謂一切性。根不壞二中。景師云。一不滅壞唯據五根。二不羸劣通論意根。基師解。五十四中釋滅壞羸劣。及由四緣諸根變異。翻彼則是此中二義。此說色根。其意根不壞者。彼說由四緣意根壞。翻彼則是。境界現前六故者。如五十四釋。云如本地分說六種所行性此何差別也。即隨次第釋此中六故。所依處者。謂器世間及有情世間為所依處。自性者。青黃赤白三性等色亦爾。方者。諸方之色能生眼識。余塵亦爾。時者。三世時。或春夏時華葉為境。秋冬時衰枯為境。顯了不顯了者。實色顯了。假不顯了。全分及一分者。謂取一分事及遍滿事。始於一取境中總遍緣名全分。緣一分事名一分。覆蔽障者。屋宇等。隱沒障者。謂神通藥草等隱令不見。映奪障者。謂勝力映奪。即日光等映眾星等。幻惑障者。由鬼魅等及咒術等諸幻惑障。處所極遠者。謂諸方住處各遠故。損減極遠者。謂如磨粗物成細則不可見。作意四力。基師解。初之三種如其次第緣未來過去現世境界。第四一力通緣三世。心生。次第中。文分為四。一明五識剎那。二明五心差別。三釋經一心言。四明五心緣境之世。五

【現代漢語翻譯】 而言通一切者，因為有尋伺等三地都存在這種現象。然而，五十五卷中說善心生起時有六個心位，那是根據力量強弱來討論的。染污的四種心位都沒有這種情況。這段文字總括地說明了根本煩惱和隨煩惱，合起來稱為染污位。不定心位只有一種，即一切性。根不壞的兩種情況中，景師說：『一不滅壞』僅指五根，『二不羸劣』則通指意根。』基師解釋說，五十四卷中解釋了滅壞、羸劣，以及由於四種因緣導致諸根變異。反過來說，就是此處的兩種含義。這裡說的是色根。至於意根不壞的情況，五十四卷中說由於四種因緣導致意根壞，反過來說就是意根不壞。境界現前六故，如五十四卷所解釋的，『如本地分所說的六種所行性，這有什麼差別呢？』就是按照次第解釋此處的六故。所依處，指的是器世間（指我們所居住的物理世界）和有情世間（指有情眾生的世界）作為所依處。自性，指的是青、黃、赤、白等三種自性的顏色也是如此。方，指的是各個方向的顏色能夠產生眼識，其他塵境也是如此。時，指的是三世時（過去、現在、未來），或者春夏時以花葉為境界，秋冬時以衰敗枯萎為境界。顯了不顯了，指的是實色是顯了的，假色是不顯了的。全分及一分，指的是取一分事物以及遍滿事物。開始時在一個取境中總體普遍地緣取，稱為全分；緣取一分事物，稱為一分。覆蔽障，指的是房屋等。隱沒障，指的是神通、藥草等隱藏起來使人看不見。映奪障，指的是強大的力量映奪，即日光等映奪眾星等。幻惑障，指的是由鬼魅等以及咒術等各種幻惑造成的障礙。處所極遠，指的是各個方向的住處距離遙遠。損減極遠，指的是像磨粗糙的物體使其變得細微，以至於無法看見。作意四力，基師解釋說，最初的三種力量依次緣取未來、過去、現在的境界，第四種力量則能普遍地緣取三世。心生次第中，文分為四個部分：一是說明五識的剎那生滅，二是說明五心的差別，三是解釋經文中的『一心』，四是說明五心緣取境界的時間。

【English Translation】 『Speaking of being universally accessible,』 it is because the three grounds of initial and sustained application of thought (有尋伺, you xun si) and no initial application of thought (無尋伺, wu xun si) all possess this quality. However, the fifty-fifth fascicle states that when wholesome thoughts arise, there are six mental states; this is discussed based on the strength of the mental states. None of the four defiled mental states possess this quality. This passage generally explains the root afflictions (根本煩惱, gen ben fan nao) and secondary afflictions (隨煩惱, sui fan nao), collectively called defiled states. The indeterminate mental state is only one, namely, 『everythingness.』 Among the two conditions of 『the roots are not impaired,』 Master Jing says: 『The first, 『not destroyed,』 refers only to the five physical roots (五根, wu gen). The second, 『not weakened,』 refers to the mind-root (意根, yi gen) in general.』 Master Ji explains that the fifty-fourth fascicle explains destruction, weakening, and the variations of the roots due to the four conditions. Reversing those explanations gives the two meanings here. This refers to the physical roots. As for the mind-root not being impaired, the fifty-fourth fascicle says that the mind-root is impaired due to the four conditions; reversing that explanation gives the meaning of the mind-root not being impaired. 『The six reasons why objects appear,』 as explained in the fifty-fourth fascicle, 『How does the six kinds of objects of perception (所行性, suo xing xing) spoken of in the Local Division (本地分, ben di fen) differ from this?』 It explains the six reasons here in sequential order. 『The place of reliance』 refers to the container world (器世間, qi shi jian) (the physical world we inhabit) and the sentient being world (有情世間, you qing shi jian) as the place of reliance. 『The nature』 refers to the colors of the three natures—blue, yellow, red, and white—as well. 『Direction』 refers to the colors of various directions that can generate eye-consciousness; the same applies to other sense objects. 『Time』 refers to the three times (三世時, san shi shi) (past, present, and future), or the time of spring and summer when flowers and leaves are the objects, and the time of autumn and winter when decay and withering are the objects. 『Manifest and unmanifest』 refers to real colors being manifest and false colors being unmanifest. 『Whole and part』 refers to taking a part of a thing and pervading a thing. Initially, taking a general and pervasive object in one object-taking is called 『whole』; taking a part of a thing is called 『part.』 『Obscuring obstacle』 refers to houses, etc. 『Concealing obstacle』 refers to supernatural powers, medicinal herbs, etc., that conceal things and make them invisible. 『Overshadowing obstacle』 refers to a superior power overshadowing, such as sunlight overshadowing the stars. 『Illusory obstacle』 refers to obstacles caused by ghosts, demons, spells, etc. 『Extremely distant place』 refers to the distance between dwellings in various directions. 『Extremely distant diminution』 refers to grinding a rough object into a fine object so that it becomes invisible. The four powers of attention (作意四力, zuo yi si li), Master Ji explains, the first three powers sequentially grasp the objects of the future, past, and present, respectively. The fourth power universally grasps the three times. In the sequence of mind-arising, the text is divided into four parts: first, explaining the momentariness of the five consciousnesses; second, explaining the differences between the five minds; third, explaining the 『one mind』 in the sutra; fourth, explaining the time when the five minds grasp objects.

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識剎那中。唯識第四有二說。一云唯一剎那。以此文等為證。二云此依未自在位多分率爾心唯一剎那。非等流及自在染凈心生。謂分別故及先所引故者。曾未得境今分別故。前已得境諳悉故生。言意識中所有由二種因下。若等流意識亦由二因。若等流五識唯由第四染凈意識所引。以無分別故。由此道理故上論說。眼等五識隨意識轉。又意識任運散亂下。明五心緣境之世。由緣不串習境非是作意力起名卒爾墮心。雖不作意任運起故。三藏解云。西有三說。初師云。意識率爾唯緣過去曾所緣境。若從五識無間所生意識尋決二心。唯應說緣前五識所緣種類現在境。若此尋求決定二心則緣彼境生。次最勝子難前師云。如佛菩薩神通等心。任運而起率爾之心。或緣現在或緣未來。而言率爾任運心唯緣過去者。不緣。故意識任運率爾之心通緣三世及非世法。從唯緣過去下。乃明五識后尋求決定二意識緣過去五識所緣境生。此應長牽其文屬下言唯緣過去境五識無間所生意識或尋求決定也。由追緣五識所緣境故。唯緣過去境生。或時緣五識所緣境種類境者。唯應說緣現在境。第三師云。意識率爾唯緣過去境。以緣不明瞭故。次起五識與五識同時分別意識。或尋五境或定五識。既與五識同時意識。故唯應說緣現在境。若此五識同時尋求決

【現代漢語翻譯】 現代漢語譯本： 在『識剎那』中，關於『唯識』的第四個問題有兩種說法。第一種說法認為是唯一的剎那，並以這段文字等作為證據。第二種說法認為，這指的是未自在位的、多數情況下是率爾（突然、不加思索）的心，是唯一的剎那。並非指等流（相似相續）以及自在的染污或清凈心生起的情況。之所以這樣說，是因為有『分別』的緣故，以及先前所引用的原因。『曾未得境今分別故』，指的是以前未曾獲得的境界，現在進行分別。『前已得境諳悉故生』，指的是先前已經獲得的境界，因為熟悉而生起。 『言意識中所有由二種因下』，如果等流意識，也是由兩種原因造成的。如果等流五識，則僅僅由第四種染污或清凈意識所引導，因為它沒有分別。由於這個道理，所以上面的論述說，眼等五識隨著意識而轉變。『又意識任運散亂下』，說明五心緣境的情況。由於所緣的境界不是串習（熟悉）的境界，不是通過作意的力量而生起，所以稱為『卒爾墮心』。雖然沒有作意，但任運（自然而然）地生起。三藏的解釋說，西方有三種說法。第一位老師說，意識的率爾心僅僅緣於過去曾經所緣的境界。如果是從五識無間（緊接著）所生的意識，尋求和決定的兩種心，那麼應該說緣於前五識所緣的種類，是現在的境界。如果這種尋求和決定的兩種心，那麼就緣于那個境界而生起。 其次，最勝子反駁前一位老師說，比如佛菩薩的神通等心，任運而起，是率爾的心，或者緣于現在，或者緣于未來。如果說率爾任運的心僅僅緣於過去，那麼就不緣于現在和未來。因此，意識的任運率爾之心，通緣三世（過去、現在、未來）以及非世間法。『從唯緣過去下』，說明五識之後，尋求和決定的兩種意識，緣於過去五識所緣的境界而生起。這應該把文字拉長，歸屬於下面的『言唯緣過去境五識無間所生意識或尋求決定也』。由於追憶五識所緣的境界，所以僅僅緣於過去境界而生起。或者有時緣於五識所緣境界的種類，那麼應該說緣于現在的境界。第三位老師說，意識的率爾心僅僅緣於過去境界，因為它緣取得不清楚。其次生起的五識，與五識同時的分別意識，或者尋求五境，或者確定五識。既然與五識是同時的意識，所以應該說緣于現在的境界。如果這種五識同時尋求決定的意識……

【English Translation】 English version: Within the 'moment of consciousness (識剎那)', there are two views regarding the fourth aspect of 'consciousness-only (唯識)'. The first view asserts that it is a single, unique moment, supported by this passage and similar evidence. The second view suggests that this refers to the spontaneous (率爾) mind in the state of non-mastery, which is mostly a single moment. It does not refer to the arising of similar-flowing (等流) minds or the free (自在) defiled or pure minds. The reason for this is 'discrimination (分別)', and the previously cited reasons. 'Never having attained the object, now discriminating (曾未得境今分別故)' refers to discriminating an object that has never been attained before. 'Having previously attained the object, arising from familiarity (前已得境諳悉故生)' refers to arising from familiarity with an object that has been previously attained. 'Regarding what is in consciousness due to two causes (言意識中所有由二種因下)', if it is a similar-flowing consciousness, it also arises from two causes. If it is a similar-flowing five consciousnesses, it is only guided by the fourth defiled or pure consciousness, because it lacks discrimination. Due to this reason, the above treatise states that the five consciousnesses, such as eye consciousness, follow the transformation of the consciousness. 'Furthermore, the spontaneous and distracted consciousness (又意識任運散亂下)' explains the state of the five minds cognizing objects. Because the object cognized is not a familiar object, and it does not arise from the power of attention, it is called 'suddenly falling mind (卒爾墮心)'. Although there is no attention, it arises spontaneously. The Tripitaka explains that there are three views in the West. The first teacher says that the spontaneous mind of consciousness only cognizes past objects that have been previously cognized. If it is the consciousness arising immediately after the five consciousnesses, the two minds of seeking and deciding, then it should be said that it cognizes the category of objects cognized by the previous five consciousnesses, which is the present object. If it is these two minds of seeking and deciding, then it arises in relation to that object. Secondly, the most excellent one refutes the previous teacher, saying that minds such as the supernormal powers of Buddhas and Bodhisattvas arise spontaneously, and are spontaneous minds, either cognizing the present or the future. If it is said that the spontaneous mind only cognizes the past, then it does not cognize the present and the future. Therefore, the spontaneous mind of consciousness cognizes all three times (past, present, future) and non-worldly dharmas. 'From only cognizing the past (從唯緣過去下)', it explains that after the five consciousnesses, the two consciousnesses of seeking and deciding arise in relation to the past objects cognized by the five consciousnesses. This should be extended and attributed to the following 'saying only cognizing the past, the consciousness arising immediately after the five consciousnesses is either seeking or deciding (言唯緣過去境五識無間所生意識或尋求決定也)'. Because of recollecting the objects cognized by the five consciousnesses, it only arises in relation to the past object. Or sometimes it cognizes the category of objects cognized by the five consciousnesses, then it should be said that it cognizes the present object. The third teacher says that the spontaneous mind of consciousness only cognizes the past object, because it cognizes unclearly. Next, the arising five consciousnesses, and the discriminating consciousness simultaneous with the five consciousnesses, either seek the five objects or determine the five consciousnesses. Since it is the consciousness simultaneous with the five consciousnesses, it should be said that it cognizes the present object. If this consciousness simultaneous with the five consciousnesses seeks and decides...

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定意識。則緣彼五識曾所緣境生。此言無間者。由與五識同時親依五識生故緣無間。此是同時無間非前後無間也。補闕加第四解而言。意識率爾及五識后尋決二心。若緣賴耶本境義邊名緣過境。若緣自境相分義邊唯緣現境。故據唯識道理言之。若此心起則緣自變現在境生。又識能了別事之總相等者。成唯識云。心於所緣唯取總相。心所于彼亦取別相。故此說言即此所未了別等。此言表心所亦取境總相。此總境上所未了別境之別相所了境相。其能了別者說名作意。此中但說心起必俱。故唯說遍行心所行相。由此兼題遍行別境通三性心行相增強偏說體業。余略不論。觸通了違順等相分。受緣三品相分。時則納損益等。第三明世中。凡論有三。一道理三世。則依種子曾當義說有去來世。當有名未來。曾有名過去。現有名現在。于現在法上義說三故。二依神通。其智生時法爾皆有如此功力。所見皆實非曾妄識之所變也。由多修習此去來法。法爾能現。隨其勢分多少時節。理實能緣及所緣法唯在現在。三依唯識。此義雖通。然前二外別有異體。分別妄心所變似去來相。實唯現在。今此文中。唯依道理以辨三世。先總后別。謂諸種子不離法故如法建立者。三世是時。時無別法。則就色心前後分位假建立時。而法種子不離色心等法。

【現代漢語翻譯】 現代漢語譯本 定意識（決定性的意識）。那麼就緣于那五識（眼識、耳識、鼻識、舌識、身識）曾經所緣的境而生起。這裡說的『無間』，是因為與五識同時，緊密地依賴五識而生起，所以緣于無間。這是同時的無間，不是前後的無間。補闕補充了第四種解釋，說意識的率爾心以及五識之後的尋伺和決斷二心，如果緣于阿賴耶識（根本識）的本境的意義方面，就叫做緣過境。如果緣于自身境的相分意義方面，就只是緣于現境。所以根據唯識的道理來說，如果這個心生起，那麼就緣于自身所變現的現在境而生起。另外，識能夠了別事物的總相等等。《成唯識論》說，心對於所緣的境，只取總相，心所對於所緣的境，也取別相。所以這裡說，就是這個所未了別的等等。這句話表明心所也取境的總相。在這個總境上，所未了別的境的別相，所了別的境相，其能夠了別者，叫做作意（心理活動）。這裡只是說心生起必定同時具備，所以只說了遍行心所（普遍存在的心理活動）的行相。由此兼顧了遍行、別境（特定的心理活動），貫通三性（善、惡、無記）的心行相，增強了偏說體和業。其餘的就簡略不說了。觸（感覺）貫通了違順等等相分。受（感受）緣於三品相分，時則接納損益等等。第三部分說明世（時間）中。凡是討論有三種。第一種是道理三世。那麼就依據種子（潛在力量）的曾經和將來的意義來說有過去和未來世。當有叫做未來，曾有叫做過去，現有叫做現在。在現在的法上，從意義上來說三世。第二種是依據神通。其智慧產生時，自然而然地都有這樣的功力。所見到的都是真實的，不是曾經虛妄的識所變現的。由於多次修習這種過去和未來的法，自然而然地能夠顯現。隨著其勢力的多少和時節。理智上確實能夠緣及所緣的法，只在現在。第三種是依據唯識。這個意義雖然貫通，但是與前兩種外在的別有異體。分別妄心所變現的，類似過去和未來的相，實際上只是現在。現在這篇文章中，只是依據道理來辨別三世。先總說后別說。所說的各種種子不離法，所以像法一樣建立，三世是時間。時間沒有別的法，那麼就依據色心（物質和精神）的前後分位，假立時間。而法的種子不離色心等法。

【English Translation】 English version Determining consciousness. Then it arises from the objects previously cognized by the five consciousnesses (eye, ear, nose, tongue, and body consciousnesses). The term 'immediately' here means that it arises simultaneously with and closely dependent on the five consciousnesses, thus cognizing without interval. This is immediate simultaneity, not sequential immediacy. Buque adds a fourth explanation, stating that the initial thought of consciousness and the subsequent searching and deciding minds after the five consciousnesses, if they cognize the meaning aspect of the fundamental realm of the Ālaya-vijñāna (storehouse consciousness), it is called cognizing the past realm. If it cognizes the image aspect of its own realm, it only cognizes the present realm. Therefore, according to the principles of Yogācāra, if this mind arises, then it arises from the present realm transformed by itself. Furthermore, consciousness can distinguish the general characteristics of things, etc. The Vijñaptimātratāsiddhi states that the mind only grasps the general characteristics of what it cognizes, and mental factors also grasp the specific characteristics of what it cognizes. Therefore, it is said here, 'that which is not yet distinguished, etc.' This sentence indicates that mental factors also grasp the general characteristics of the realm. On this general realm, the specific characteristics of the realm that are not yet distinguished, the aspects of the realm that are distinguished, that which can distinguish is called manaskāra (attention). Here it is only said that when the mind arises, it is necessarily accompanied, so only the characteristics of the sarvatraga (universal) mental factors are mentioned. Thus, it encompasses the sarvatraga and viniyata (particular) mental factors, connecting the mental characteristics of the three natures (wholesome, unwholesome, and neutral), enhancing the emphasis on essence and function. The rest is briefly omitted. Sparśa (contact) connects the agreeable and disagreeable aspects. Vedanā (feeling) is related to the aspects of the three qualities, and time then accepts gain and loss, etc. The third part explains the kāla (time). Generally, there are three discussions. The first is the three times of reason. Then, according to the meaning of the past and future of the seeds (potential forces), there are past and future times. What is to come is called the future, what has been is called the past, and what exists is called the present. On the present dharma, the three times are spoken of in terms of meaning. The second is based on abhijñā (supernatural powers). When wisdom arises, it naturally has such power. What is seen is all real, not transformed by past deluded consciousness. Because of repeated practice of these past and future dharmas, they can naturally manifest. Depending on the amount of power and the time. Intellectually, it can indeed cognize and what is cognized, only in the present. The third is based on vijñaptimātratā (consciousness-only). Although this meaning is comprehensive, it is different from the previous two external entities. The transformations of the discriminating deluded mind are similar to the past and future aspects, but in reality, they are only present. Now, in this article, only the three times are distinguished according to reason. First, the general is stated, then the specific. What is said is that the various seeds are inseparable from the dharma, so they are established like the dharma. The three times are time. Time has no other dharma, so time is hypothetically established according to the previous and subsequent divisions of rūpa (form) and citta (mind). And the seeds of the dharma are inseparable from dharmas such as rūpa and citta.

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故云如法建立。又由與果下別釋有二。一約種以辨。二若諸已下約果以立。若已與果功能滅者立過去世。若已與果及未與果功能現續立現在世。若未與果功能當起立未來世。第四四相中。大乘生滅既即法辨更無別體。小乘說有。百論難言。有滅滅法令無入過去。滅法現在說名有。有生生法令有入現在。生法未來應說無。此難四相體俱成有。文云。謂於一切處乃至俱行建立者。總標四相依種子立。一切處者。三界九地。識相續者。謂第八識。一切種子相續者。剎那相續無間斷故。俱行者。種與本識恒俱行故。依此種子建立四相。不依現行。由三義故。一種相續故。二諸法因故。三不離識故。若說種子即說諸識。又解。于本識中一切種子相續俱行法上建立四相。即是依一切有為法建立四相。一切有為漏無漏若起必與種俱行故。則是通說依現及種說四相義。于生之後則說異者為欲顯示生則變不得久住令生厭離故。二異性中。初是同類法前後異。后是異類法前後異。第五四緣中分三。一標名。二總出四緣體。三又由種子故下。別指於心以顯四緣。因緣者謂種子者。是一切有為因緣現起能熏望種子亦是因緣。又前種子望后種子亦是因緣。略故但說顯者。等無間緣者。謂八現識及彼心所前聚於後等而開導。唯識第四卷會此文云。若

此識無間諸識決定生者。言總意別。義不相違。然攝論計色為等無間緣者。但是縱破色是因緣之義。非究竟語。又如經言下第六三性別中增數以明。唯立三善無勝義者。說有為故。愛果善者。則前施等是有漏者能感愛果。離系果善者。則前無漏施等。無量善者。四無量也。有依善者。有所緣求求三有善。無依善者。無所依求希涅槃善。又有物施名有依善。無物隨善名無依善。根本眷屬所攝善者。修慧之體名根本。相應五蘊名眷屬。或根本方便二定所攝善也。八福生者。謂欲界粟散王為一。臣為二。加六慾天為八。不同古解欲界除臣而取輪王。輪王為九。不動善為十。謂色無色及無漏善。取愛果義者。釋有漏善。了知事者。釋無漏善。道諦巧便名善知。事理亦事。法物事有諸法通名。及彼果義者。則是滅諦。以安穩故名善。無記四種異熟生及一分威儀路工巧處者。如五十五云。異熟生一向無記。二三可得。一有二種。故威儀工巧通於三性。文中但辨染及無記。故名一分。若諸工巧但為戲樂者。染心為戲起作工巧。是染。亦有無記心中為戲樂故起于工巧。文略不論。言不為活命乃至余是無記者。道理亦有染心為活命故起工巧業。亦有染心為勝他故習工巧業想。亦貪名利推求簡擇起工巧業。今就相顯且舉一邊影略門也。威儀

【現代漢語翻譯】 現代漢語譯本 『此識無間，諸識決定生者』，這句話是總的來說，意思上沒有衝突。然而，《攝大乘論》（攝論）認為色法是等無間緣，這只是爲了破斥色法作為因緣的觀點，並非最終的定論。又比如經文所說，在第六『三性別』中增加數量是爲了說明，只有三種善，沒有殊勝的意義。這是因為它們是有為法。『愛果善』，指的是之前的佈施等有漏善，能夠感得愛果。『離系果善』，指的是之前的無漏佈施等。『無量善』，指的是四無量心（慈、悲、喜、舍）。『有依善』，指的是有所緣，追求三有（欲界、色界、無色界）的善。『無依善』，指的是無所依，希求涅槃的善。或者說，有物質的佈施稱為『有依善』，沒有物質的隨喜善稱為『無依善』。『根本眷屬所攝善』，修慧的本體稱為『根本』，相應的五蘊稱為『眷屬』。或者說，根本定和方便定所包含的善。『八福生』，指的是欲界的粟散王為一，臣為二，加上六慾天為八。這不同於古代的解釋，古代解釋欲界除去臣而取輪王，輪王為九，不動善為十。『取愛果義者』，解釋的是有漏善。『了知事者』，解釋的是無漏善。道諦的巧妙方便稱為『善知』。『事理亦事』，法、物、事，各種法都可通稱為事。『及彼果義者』，指的是滅諦，因為滅諦是安穩的，所以稱為善。無記的四種異熟生，以及一部分威儀路和工巧處，如第五十五卷所說，異熟生一向是無記的，二種或三種是可以得到的，一種有兩種。所以威儀和工巧通於三性（善、惡、無記）。文中只辨別了染和無記，所以稱為『一分』。如果各種工巧只是爲了戲樂，以染污心爲了戲樂而做的工巧，是染污的。也有以無記心爲了戲樂而做工巧的，文中省略不談。『言不為活命乃至余是無記者』，道理上也有以染污心爲了活命而做工巧業的，也有以染污心爲了勝過他人而學習工巧業的，也有貪圖名利而推求簡擇做工巧業的。現在就現象來顯示，姑且舉一邊，影略其他方面。威儀

【English Translation】 English version 『This consciousness, without interval, determines the arising of other consciousnesses』 – this statement is general, and the meanings are not contradictory. However, the Mahāyānasaṃgraha (Compendium of the Mahayana, Śeṣa-saṃgraha) considers form (rūpa) as the immediately preceding condition (samanantarapratyaya), but this is only to refute the view that form is a cause and condition, and is not a definitive statement. Furthermore, as the sutra says, in the sixth 『three natures』 (trisvabhāva) section, the increase in number is to explain that there are only three kinds of good, without any superior meaning. This is because they are conditioned phenomena (saṃskṛta). 『Goodness that results in love』 (ādarśa-kuśala) refers to the previous meritorious deeds such as giving (dāna) that are tainted (sāsrava) and can produce the fruit of love. 『Goodness that results in detachment』 (vairāgya-kuśala) refers to the previous untainted (anāsrava) giving, etc. 『Immeasurable goodness』 (apramāṇa-kuśala) refers to the four immeasurables (catvāri apramāṇāni: loving-kindness, compassion, joy, and equanimity). 『Goodness with a basis』 (sādhāraṇa-kuśala) refers to goodness that has an object of focus, seeking the three realms of existence (trayo dhātava: desire realm, form realm, formless realm). 『Goodness without a basis』 (anādhāraṇa-kuśala) refers to goodness that has no basis, hoping for nirvāṇa. Alternatively, giving material things is called 『goodness with a basis,』 and rejoicing in goodness without material things is called 『goodness without a basis.』 『Goodness included in the fundamental and its retinue』 (mūla-parivāra-saṃgṛhīta-kuśala) refers to the essence of wisdom (prajñā) as the 『fundamental,』 and the corresponding five aggregates (pañca skandha) as the 『retinue.』 Or, it refers to the goodness included in the fundamental concentration (dhyāna) and the expedient concentration. 『Eight fortunate births』 (aṣṭa-puṇya-janmāni) refers to the scattered kings in the desire realm as one, the ministers as two, plus the six desire realms as eight. This is different from the ancient interpretation, which excludes the ministers in the desire realm and takes the wheel-turning king (cakravartin), with the wheel-turning king as nine, and the immovable goodness as ten, referring to the form realm, formless realm, and untainted goodness. 『Those who take the meaning of the fruit of love』 explains the tainted goodness. 『Those who understand things』 explains the untainted goodness. The skillful means of the path truth (mārga-satya) is called 『good knowledge.』 『Things and principles are also things,』 phenomena, objects, and events, all kinds of phenomena can be generally called things. 『And the meaning of their fruit』 refers to the cessation truth (nirodha-satya), because the cessation truth is secure, it is called good. The four kinds of indeterminate (avyākṛta) results of maturation (vipāka-ja), as well as a portion of the deportment and craftsmanship, as stated in the fifty-fifth volume, the results of maturation are always indeterminate, two or three can be obtained, and one has two kinds. Therefore, deportment and craftsmanship are common to the three natures (good, evil, indeterminate). The text only distinguishes between defilement and indeterminacy, so it is called 『a portion.』 If various crafts are only for amusement, the crafts done with a defiled mind for amusement are defiled. There are also crafts done with an indeterminate mind for amusement, which the text omits to discuss. 『The statement that it is not for livelihood and the rest is indeterminate』 – in principle, there are also those who engage in craftsmanship with a defiled mind for livelihood, and there are also those who learn craftsmanship with a defiled mind to surpass others, and there are also those who seek fame and profit and carefully select and engage in craftsmanship. Now, focusing on the phenomenon, we will just mention one aspect and omit the others. Deportment

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亦爾變化唯二善及無記者。五十五云。為引導他或為利益諸有情故而起變化。當知是善。若欲試自遊戲神通者名無記。此無染污。若約性得亦通不善也。第七增處別中。言慧眼者。實非是色。眼類同故。此中說之。然此三眼即收五眼。以慧眼中通有法眼。舊諸經論或說慧眼觀空法眼觀有。或說法眼觀空慧眼觀有。此之四眼若至佛時齊名佛眼。如智論說。若受用身實無肉眼。據變化身現受肉眼。無瞚眼者。自有諸蟲眼恒不瞬。如蟭蟟等眼。有垢眼者。一云有漏眼。一云有翳等眼。依處眼者。則本肉眼。由此為依起變化眼。名依處眼。或扶根是眼之處。世俗呼之為眼。故今亦假立名。已得眼者。過現眼也未得眼者。未來眼也。曾得者。重現前故。未曾得者。今創得故。十地已還有漏應斷。斷緣縛故。佛眼無漏。不應斷也。已斷眼者。則前應斷眼。今已斷故。名已斷眼。非已斷眼者。前不應斷眼。今亦非是已斷故。自眼名內他眼名外。欲界名粗色界名細。不善業果名劣。過未名遠。現在名近也。審諦耳者。通肉天二耳。高聽耳者。聽善言音。亦可就根辨其高下。滓穢處非滓穢處者。諸天等所食無穢。人等所食則有變穢。及一切遍諸根所隨逐者。則前二種身根遍在四根中。義以為第三。七識住者。如俱舍說。一有色有情身異想

【現代漢語翻譯】 亦爾變化唯二：善及無記（既非善亦非惡）。《五十五》中說：『爲了引導他人或利益眾生而起變化，應當知道這是善行。如果想要嘗試自己的神通遊戲，則名為無記。』這種變化沒有染污。如果從自性上來說，也可能是不善的。第七增處別中說，慧眼實際上不是色（物質），只是因為與眼睛相似，所以在此處提及。然而，這三種眼實際上包含了五眼，因為慧眼中包含了法眼。舊的經論中，有的說慧眼觀空，法眼觀有；有的說法眼觀空，慧眼觀有。這四種眼到了佛的境界，都統一稱為佛眼。如《智論》所說，受用身實際上沒有肉眼，只是根據變化身而顯現肉眼。無瞚眼，是指有些昆蟲的眼睛一直不眨動，比如蟭蟟（一種小蟲）的眼睛。有垢眼，一種說法是有漏眼，一種說法是有翳障的眼睛。依處眼，是指原本的肉眼，因為以此為基礎而生起變化眼，所以稱為依處眼。或者說，扶助根（感覺器官）的地方就是眼睛所在之處，世俗稱之為眼睛，所以現在也假立這個名稱。已得眼，是指過去和現在的眼；未得眼，是指未來的眼。曾得，是指重新顯現；未曾得，是指現在才獲得。十地菩薩已經斷除了有漏，因為斷除了繫縛的因緣。佛眼是無漏的，不應該斷除。已斷眼，是指之前應該斷除的眼，現在已經斷除了，所以稱為已斷眼。非已斷眼，是指之前不應該斷除的眼，現在也不是已斷的。自己的眼稱為內眼，他人的眼稱為外眼。欲界是粗糙的，**是細微的。不善業的果報是低劣的，過去和未來是遙遠的，現在是接近的。審諦耳，包括肉耳和天耳。高聽耳，是聽聞善妙的言語聲音。也可以就根（感覺器官）來辨別其高下。滓穢處和非滓穢處，是指諸天等所食用的食物沒有污穢，而人類等所食用的食物則會產生污穢。以及一切遍佈于諸根所隨逐的，是指前兩種身根遍佈於四根之中，從意義上來說是第三種。七識住，如《俱舍論》所說：一、有色有情身異想 現代漢語譯本

【English Translation】 Also, transformations are only of two kinds: wholesome and neutral (neither wholesome nor unwholesome). The Fifty-fifth [section] says: 'Transformations arising to guide others or benefit sentient beings should be known as wholesome. If one wishes to test one's own magical powers for amusement, it is called neutral.' This kind of transformation is without defilement. If considered from its nature, it could also be unwholesome. In the Seventh Section on Additional Elements, it says that the Wisdom Eye is not actually form (matter), but it is mentioned here because it is similar to the eye. However, these three eyes actually encompass the five eyes, because the Dharma Eye is included within the Wisdom Eye. In old sutras and treatises, some say that the Wisdom Eye observes emptiness, and the Dharma Eye observes existence; others say that the Dharma Eye observes emptiness, and the Wisdom Eye observes existence. These four eyes, upon reaching Buddhahood, are all uniformly called the Buddha Eye. As the Mahaprajnaparamita Shastra says, the enjoyment body actually does not have the physical eye, but the physical eye appears according to the transformation body. The Unblinking Eye refers to the eyes of some insects that never blink, such as the eyes of gnats. The Impure Eye, one explanation is the eye with outflows, another explanation is the eye with cataracts or other obstructions. The Eye of Dependence refers to the original physical eye, because the transformation eye arises based on this, it is called the Eye of Dependence. Or, the place that supports the root (sense organ) is where the eye is located, which the world calls the eye, so now this name is also provisionally established. The Eye Already Obtained refers to the eyes of the past and present; the Eye Not Yet Obtained refers to the eye of the future. 'Already Obtained' means reappearing; 'Not Yet Obtained' means newly obtained now. Bodhisattvas of the Tenth Ground have already severed the outflows, because they have severed the causes of bondage. The Buddha Eye is without outflows and should not be severed. The Eye Already Severed refers to the eye that should have been severed before, and now has been severed, so it is called the Eye Already Severed. The Eye Not Already Severed refers to the eye that should not have been severed before, and is also not already severed now. One's own eye is called the inner eye, and the eye of others is called the outer eye. The Desire Realm is coarse, and ** is subtle. The result of unwholesome karma is inferior, the past and future are distant, and the present is near. The Discriminating Ear includes both the physical ear and the heavenly ear. The Ear of High Hearing is for hearing virtuous speech and sounds. One can also distinguish its height and lowness based on the root (sense organ). Places of Filth and Places of Non-Filth refer to the fact that the food eaten by devas and others is without filth, while the food eaten by humans and others produces filth. And all that pervades and accompanies the sense organs refers to the fact that the first two kinds of body roots pervade the four roots, and in terms of meaning, it is the third kind. The Seven Stations of Consciousness, as the Abhidharmakosha says: 1. Sentient beings with form, with different bodies and different perceptions. English version

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異。如人慾界天及初靜慮除劫初時。二身異想一。如梵眾天劫初時。三身一想異。如第二靜慮厭根本喜入近分舍。厭近分舍入根本喜。四身一想一。如第三靜慮。初定由染想名想一。二定由二善想名想異。三定由異熟想名想一。餘三則下三無色。余處壞識不說識住。增語觸者。第六俱觸能起語故。能緣語故。于聲法二處皆增。由觸增長名增語觸。有對觸者。五識相應觸根有對故。依耽嗜者。謂欲界。出離者色無色及無漏。愛味謂有漏。無愛味謂無漏。又解。耽嗜者著外境。愛味者著內身。世間謂分別。出世間謂無分別。九居於七識住加第四定及非想。有依無依光明色者。備師云。釋論三說。一說日輪內光名有依。輪外發者名無依。又解。地光明名有依。虛空中光名無依。又解。人中名有依。天上名無依。以恒有故。正不正光明者。謂日月盈虧等光明。積集住色者。謂諸形色。三輪相依名建立。屋宇等名覆藏。七攝受如第二卷。九中不說內外。縱自他身是外處定與根別說。其實相似。腰鼓則是小腰鼓也。岡鼓者謂大國家馬上所馳行鼓。都曇鼓則是大細腰鼓。窣堵魯迦香者則舊云斗樓婆香。地持云求求羅香。龍腦香者。在於西域。香狀若云。色如冰雪。素泣謎羅香者。如胡麻許大。赤色堪染作號者此土所無。極大香也。三

【現代漢語翻譯】 現代漢語譯本 異：例如，在欲界天和初禪（初靜慮）中，除了劫初的時候，二身（兩個身體）的想念是相同的。如同梵眾天在劫初的時候一樣。 三：身體是一個，想念不同。例如，在第二禪（第二靜慮）中，厭惡根本的喜悅而進入近分舍，厭惡近分舍而進入根本的喜悅。 四：身體和想念都是相同的。例如，在第三禪（第三靜慮）中。 初禪（初定）由於染污的想念，名和想念是相同的。二禪（二定）由於兩種善的想念，名和想念是不同的。三禪（三定）由於異熟的想念，名和想念是相同的。其餘三個則是下三無色界。 其餘地方，壞滅了識，就不再說識住了。增語觸：第六意識相應的觸能引發語言，能緣取語言，所以在聲和法兩個處所都增加。由於觸的增長，所以稱為增語觸。 有對觸：五識相應的觸，因為根是有對的。 依耽嗜者：指欲界。出離者：指色界、無色界和無漏法。愛味：指有漏法。無愛味：指無漏法。另一種解釋：耽嗜者執著于外境，愛味者執著于內身。 世間：指分別。出世間：指無分別。 九居於七識住：在七識住的基礎上，加上第四禪（第四定）和非想非非想處天。 有依無依光明色：備師說，釋論中有三種說法。一種說法是，日輪內部的光明稱為有依，輪外發出的光明稱為無依。又一種解釋是，地上的光明稱為有依，虛空中的光明稱為無依。又一種解釋是，人間的光明稱為有依，天上的光明稱為無依，因為它是恒常存在的。 正不正光明：指日月盈虧等光明。 積集住色：指各種形色。三輪相依稱為建立，屋宇等稱為覆藏。 七攝受：如第二卷所說。九中不說內外，即使自身和他人的身體是外處，但由於與根不同，所以要分別說明。其實它們是相似的。 腰鼓：就是小腰鼓。岡鼓：指大國家在馬上馳行時所用的鼓。都曇鼓：指大細腰鼓。窣堵魯迦香（Stupa-ruka香）：舊譯為斗樓婆香，地持譯為求求羅香。龍腦香：產于西域，香的形狀像云，顏色像冰雪。素泣謎羅香：像胡麻那麼大，赤色，可以用來染色作號，此土沒有，是極大的香。 三

【English Translation】 English version Different: For example, in the Desire Realm heavens and the First Dhyana (first meditative absorption), except for the beginning of a kalpa (aeon), the thought of the two bodies is the same. Like the Brahma Assembly heavens at the beginning of a kalpa. Three: The body is one, but the thought is different. For example, in the Second Dhyana (second meditative absorption), one dislikes the fundamental joy and enters the near-access abandonment, dislikes the near-access abandonment and enters the fundamental joy. Four: Both the body and the thought are the same. For example, in the Third Dhyana (third meditative absorption). The First Dhyana (first absorption) is the same in name and thought due to defiled thought. The Second Dhyana (second absorption) is different in name and thought due to two wholesome thoughts. The Third Dhyana (third absorption) is the same in name and thought due to the thought of resultant maturation. The remaining three are the lower three formless realms. In other places, when consciousness is destroyed, it is no longer said that consciousness abides. Augmentative touch: The touch associated with the sixth consciousness can initiate language and can grasp language, so it increases in both the sound and dharma locations. Because of the increase in touch, it is called augmentative touch. Oppositional touch: The touch associated with the five consciousnesses, because the roots are oppositional. Dependent on indulgence: Refers to the Desire Realm. Those who have departed: Refers to the Form Realm, Formless Realm, and unconditioned dharmas. Relishing: Refers to conditioned dharmas. Non-relishing: Refers to unconditioned dharmas. Another explanation: Those who indulge are attached to external objects, those who relish are attached to the internal body. Mundane: Refers to discrimination. Supramundane: Refers to non-discrimination. Nine reside in the seven abodes of consciousness: On the basis of the seven abodes of consciousness, add the Fourth Dhyana (fourth absorption) and the Realm of Neither Perception Nor Non-Perception. Luminous form with dependence and without dependence: Bhavyasri said that there are three explanations in the Shastra. One explanation is that the light inside the sun wheel is called dependent, and the light emitted outside the wheel is called independent. Another explanation is that the light on the ground is called dependent, and the light in the empty space is called independent. Another explanation is that the light in the human realm is called dependent, and the light in the heavens is called independent, because it is constant. Correct and incorrect light: Refers to the light of the waxing and waning of the sun and moon, etc. Accumulated and abiding form: Refers to various forms. The mutual dependence of the three wheels is called establishment, and houses, etc., are called concealment. Seven comprehensions: As mentioned in the second volume. The nine do not speak of internal and external, even if one's own body and the body of others are external places, but because they are different from the roots, they must be explained separately. In fact, they are similar. Waist drum: Is the small waist drum. Gang drum: Refers to the drum used by a large country when riding on horseback. Tutam drum: Refers to the large, thin waist drum. Stupa-ruka incense: Formerly translated as Dou Lou Po incense, the Earth Holding translates it as Qiu Qiu Luo incense. Dragon brain incense: Produced in the Western Regions, the shape of the incense is like clouds, and the color is like ice and snow. Su Qi Mi Luo incense: As big as sesame seeds, red, can be used to dye and make marks, this land does not have it, it is extremely fragrant. Three

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辛香者。西國常合胡椒必缽乾薑三味為丸。欲食時先吞此丸除腹中惡。然後方食。一指香等者。形如指相故。休愈味者。除上差病味。五觸中蚊虻為一故。六中俱生為第四。內身之中與身俱故。所治則垢等。能治則水等。新羅玄法師云。病是所治。藥是能治。辨法界中。先總開列法處中法名體多少。然後辨增數門。對法明五種法處色。此中略故但說二種。或二謂假非假法者。法處色中四色是假。自在所生色體是實。於心聚中遍行別境各五一向是實善。十一中唯不放逸舍不害是假。餘八是實。大煩惱中五見是假。餘五是實。于隨煩惱二十二中。且依五十四云。十八是假。無慚無愧惛沉掉舉此四是實。依對法雲。一切皆假。不定四中。尋伺定是假有。悔眠唯識二說。一云是假。二云是實。不相應中一切是假。八無為中三性真如實。餘五是假。增三中有色為一。無色中開二。謂有為無為。增四中唯言假色不說實者。律不律儀等諸宗共立。今說為假。略不說實。心所有法不言假實。將知合二。無為假非假者。八中五是假。三性如是實。善無記無為者。釋滅是善。虛空等是無記。增十中。一作意。二受。三想。四思。其第五者。景師云。謂不相應行。基師云。謂思。又解。是觸。六虛空。七擇滅。八非擇滅。九真如。十苦樂離系

【現代漢語翻譯】 現代漢語譯本 『辛香者』（指辛辣的香料）：在西國，通常將胡椒（hú jiāo），必缽（bì bō，一種香料），乾薑（gān jiāng）三種香料混合製成丸。想吃東西的時候，先吞服這種丸藥，以去除腹中的穢物，然後才開始進食。 『一指香等者』（指形狀像手指的香料）：因為形狀像手指的形狀，所以這樣稱呼。 『休愈味者』（指能治癒疾病的味道）：指能去除上部疾病的味道。 『五觸中蚊虻為一故』（五觸中將蚊子和牛虻算作一種）：因此，在五種觸覺感受中，蚊子和牛虻被歸為一類。 『六中俱生為第四』（六種心中，俱生心為第四種）：在六種心中，俱生心是第四種。 『內身之中與身俱故』（存在於身體內部，與身體同時存在）：因為它存在於身體內部，並且與身體同時存在。 『所治則垢等』（所要治療的是污垢等）：指所要治療的是污垢等。 『能治則水等』（能進行治療的是水等）：指能進行治療的是水等。 新羅玄法師（Xīnluó Xuán Fǎshī）說：『病是所治，藥是能治』。 辨別法界（fǎ jiè）中，首先總括地列出法處（fǎ chù）中的法（fǎ）的名稱、體性、數量，然後辨別增數門（zēng shù mén）。 《對法》（Duì Fǎ）闡明五種法處色（fǎ chù sè）。這裡因為簡略，所以只說了兩種。或者說，兩種是指假法（jiǎ fǎ）和非假法（fēi jiǎ fǎ）：在法處色中，四種色是假法，自在所生色體是實法（shí fǎ）。 在心聚（xīn jù）中，遍行（biàn xíng）、別境（bié jìng）各自的五種心所一向是真實的善法（shàn fǎ）。 在十一心所中，只有不放逸（bù fàng yì）、舍（shě）、不害（bù hài）是假法，其餘八種是實法。 在大煩惱（dà fánnǎo）中，五見（wǔ jiàn）是假法，其餘五種是實法。 在隨煩惱（suí fánnǎo）二十二種中，且依照五十四種的說法，十八種是假法，無慚（wú cán）、無愧（wú kuì）、惛沉（hūn chén）、掉舉（diào jǔ）這四種是實法。依照《對法》（Duì Fǎ）的說法，一切都是假法。 在不定（bù dìng）四種中，尋（xún）、伺（sì）被認為是假有（jiǎ yǒu）。悔（huǐ）、眠（mián）的唯識（wéi shí）有兩種說法，一種認為是假法，一種認為是實法。 在不相應（bù xiāngyìng）中，一切都是假法。 在八無為（bā wúwéi）中，三性真如（sān xìng zhēn rú）是實法，其餘五種是假法。 增三（zēng sān）中，有色（yǒu sè）為一種，無色（wú sè）中分為兩種，即有為（yǒu wéi）和無為（wú wéi）。 增四（zēng sì）中，只說假色（jiǎ sè）而不說實色（shí sè）的原因是，律（lǜ）、不律儀（bù lǜyí）等各宗共同設立，現在說是假法，所以略去不說實法。心所有法（xīn suǒ yǒu fǎ）不說是假是實，可以理解為包含兩者。 無為（wúwéi）中假和非假，八種中有五種是假，三性如是實。 善（shàn）、無記（wújì）無為（wúwéi）中，解釋滅（miè）是善，虛空（xūkōng）等是無記。 增十（zēng shí）中，一作意（zuòyì），二受（shòu），三想（xiǎng），四思（sī），第五種，景師（Jǐng Shī）認為是『不相應行』（bù xiāngyìng xíng），基師（Jī Shī）認為是『思』。另一種解釋是『觸』（chù）。六虛空（xūkōng），七擇滅（zé miè），八非擇滅（fēi zé miè），九真如（zhēn rú），十苦樂離系（kǔ lè lí xì）。

【English Translation】 English version 'Spicy substances': In the Western countries, it is common to combine pepper (hú jiāo), pippali (bì bō, a type of spice), and dried ginger (gān jiāng) into a pill. When one wants to eat, one should first swallow this pill to remove the impurities in the abdomen, and then begin eating. 'One-finger incense and others': So named because their shape resembles that of a finger. 'Healing flavors': Refers to flavors that can cure diseases of the upper body. 'Among the five sensations, mosquitoes and gadflies are counted as one': Therefore, among the five types of tactile sensations, mosquitoes and gadflies are classified as one. 'Among the six minds, the co-arisen mind is the fourth': Among the six minds, the co-arisen mind is the fourth. 'Within the inner body, existing simultaneously with the body': Because it exists within the body and simultaneously with the body. 'What is to be treated is filth, etc.': Refers to what is to be treated, such as filth. 'What can treat is water, etc.': Refers to what can treat, such as water. The Silla (Xīnluó) monk Xuanfa (Xuán Fǎshī) said: 'Illness is what is to be treated; medicine is what can treat.' In distinguishing the Dharmadhatu (fǎ jiè), first, comprehensively list the names, natures, and quantities of the dharmas (fǎ) within the Dharmadhatu (fǎ chù), and then distinguish the categories of increasing numbers (zēng shù mén). The Abhidharma (Duì Fǎ) clarifies the five types of form in the Dharmadhatu (fǎ chù sè). Here, due to brevity, only two types are mentioned. Alternatively, the two types refer to the provisional dharmas (jiǎ fǎ) and the non-provisional dharmas (fēi jiǎ fǎ): Among the forms in the Dharmadhatu, the four forms are provisional dharmas, while the substance of the forms arising from self-mastery is a real dharma (shí fǎ). In the aggregates of mind (xīn jù), the five mental factors of pervasive (biàn xíng) and specific object (bié jìng) are always real and wholesome dharmas (shàn fǎ). Among the eleven mental factors, only non-remorse (bù fàng yì), equanimity (shě), and non-harm (bù hài) are provisional dharmas; the remaining eight are real dharmas. Among the great afflictions (dà fánnǎo), the five views (wǔ jiàn) are provisional dharmas; the remaining five are real dharmas. Among the twenty-two secondary afflictions (suí fánnǎo), according to the fifty-four classifications, eighteen are provisional dharmas, while shamelessness (wú cán), lack of embarrassment (wú kuì), dullness (hūn chén), and restlessness (diào jǔ) are real dharmas. According to the Abhidharma (Duì Fǎ), all are provisional dharmas. Among the four uncertain (bù dìng) factors, seeking (xún) and investigation (sì) are considered provisionally existent (jiǎ yǒu). Regarding remorse (huǐ) and sleep (mián), there are two views in Vijnanavada (wéi shí): one considers them provisional dharmas, and the other considers them real dharmas. In non-correspondence (bù xiāngyìng), all are provisional dharmas. Among the eight unconditioned (bā wúwéi) dharmas, the suchness of the three natures (sān xìng zhēn rú) is a real dharma, while the remaining five are provisional dharmas. In the increase of three (zēng sān), form (yǒu sè) is one type, and non-form (wú sè) is divided into two types: conditioned (yǒu wéi) and unconditioned (wú wéi). The reason why only provisional form (jiǎ sè) is mentioned and not real form (shí sè) in the increase of four (zēng sì) is that the Vinaya (lǜ), non-Vinaya (bù lǜyí), and other schools jointly establish it. Now, it is said to be a provisional dharma, so the real dharma is omitted. The mental factors (xīn suǒ yǒu fǎ) are not said to be provisional or real, which can be understood as including both. Among the unconditioned (wúwéi), provisional and non-provisional, five out of eight are provisional, and the three natures are real. Among the wholesome (shàn) and neutral (wújì) unconditioned (wúwéi), the explanation is that cessation (miè) is wholesome, and space (xūkōng) and others are neutral. In the increase of ten (zēng shí), first is attention (zuòyì), second is feeling (shòu), third is perception (xiǎng), fourth is volition (sī), and the fifth, Master Jing (Jǐng Shī) considers it to be 'non-corresponding formations' (bù xiāngyìng xíng), while Master Ji (Jī Shī) considers it to be 'volition'. Another explanation is 'contact' (chù). Sixth is space (xūkōng), seventh is selective cessation (zé miè), eighth is non-selective cessation (fēi zé miè), ninth is suchness (zhēn rú), and tenth is the detachment from suffering and joy (kǔ lè lí xì).

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義謂不動滅。非受離系義謂想滅。及受離系義謂受滅。此不動想受滅無為。合為第十。結云六百六十者。十二處中一一增數。從一至十皆有五十五。二種五十五合成六百六十。此據容有增數之法而結或大數耳。第八釋處名別中。眼者。梵云斫芻。斫者行也。芻者盡也。謂能于境行盡行盡見諸色故。耳者。梵云戍(輸聿反)縷多。此云能聞。計我我所我及我我者。景師云。我家之我故名我我。基師云。我所者我外所有。我我者亦是我所。謂計前念我是后念我之我等也。此中已下總以頌結之。先長行標舉。次以頌結五門。后長行開列。自下明後二門。一善巧。二事。緣起緣生者。對法雲。因名緣起。果名緣生。無量界者。則五無量。謂世界。有情界。法界。所調伏界。調伏方便界。八眾中。夜摩已上四空居天。從其第六總名魔天。四靜慮天總名梵眾。上來明十門竟。又嗢拖喃下總以頌結。

瑜伽論記卷第一(之下終) 大正藏第 42 冊 No. 1828 瑜伽論記

瑜伽論記卷第二(之上)(論本第四至第六卷)

釋遁倫集撰

論本第四

九地境中分之為三。上之二地明境體竟。此有尋有伺等三地是境相。下上粗細境相異故。是謂來意。尋謂尋求。伺謂伺察。或思或慧于境推求粗

【現代漢語翻譯】 義謂不動滅：指的就是不動定的滅盡。非受離系義謂想滅：不是因為脫離了感受而導致的想的滅盡。及受離系義謂受滅：以及因為脫離了感受而導致的感受的滅盡。此不動想受滅無為：這種不動定、想的滅盡、感受的滅盡，都是無為法。合為第十：合起來是第十種無為法。 結云六百六十者：總結說有六百六十種。十二處中一一增數：在十二處中，每一個都增加數量。從一至十皆有五十五：從一到十，每一個都有五十五種。二種五十五合成六百六十：兩種五十五合起來就是六百六十。此據容有增數之法而結或大數耳：這是根據容許有增數的法而總結的，或者只是一個大概的數字。 第八釋處名別中：第八個解釋處的名字差別中。眼者：梵文叫作『斫芻』(Cakṣu)（眼）。斫者行也：『斫』的意思是『行』。芻者盡也：『芻』的意思是『盡』。謂能于境行盡行盡見諸色故：意思是說，能夠在境界上行盡，行盡，見到各種色法。耳者：梵云戍(輸聿反)縷多：耳朵，梵文叫作『戍(輸聿反)縷多』(Śrotra)。此云能聞：這裡翻譯成『能聞』。 計我我所我及我我者：執著于『我』、『我所』、『我』以及『我我』的人。景師云：我家之我故名我我：景師說，我家中的我，所以叫做『我我』。基師云：我所者我外所有：基師說，『我所』就是我之外的所有。我我者亦是我所：『我我』也是我所。謂計前念我是后念我之我等也：就是說，執著於前一念的我是后一念我的我等等。 此中已下總以頌結之：從這裡以下，總共用頌來總結。先長行標舉：先用長行文來標舉。次以頌結五門：然後用頌來總結五個門。后長行開列：後面用長行文來開列。自下明後二門：從下面開始說明後面的兩個門。一善巧：第一是善巧。二事：第二是事。 緣起緣生者：緣起和緣生。對法雲：因名緣起：對法中說，因叫做緣起。果名緣生：果叫做緣生。無量界者：無量界，則五無量：就是五種無量，謂世界：就是世界。有情界：有情界。法界：法界。所調伏界：所調伏界。調伏方便界：調伏方便界。 八眾中：在八部眾中。夜摩已上四空居天：夜摩天以上的四空居天。從其第六總名魔天：從第六天開始，總稱為魔天。四靜慮天總名梵眾：四禪天總稱為梵眾。上來明十門竟：上面說明了十個門已經結束。 又嗢拖喃下總以頌結：又在嗢拖喃(Udanas)（總攝頌）下面，總共用頌來總結。 瑜伽論記卷第一(之下終) 大正藏第 42 冊 No. 1828 瑜伽論記 瑜伽論記卷第二(之上)(論本第四至第六卷) 釋遁倫集撰 論本第四 九地境中分之為三：在九地境界中，分為三種。上之二地明境體竟：上面的兩地說明了境界的體性已經結束。此有尋有伺等三地是境相：這有尋有伺等三地是境界的相。下上粗細境相異故：因為下面和上面的粗細境界的相不同。是謂來意：這就是來意。尋謂尋求：尋的意思是尋求。伺謂伺察：伺的意思是伺察。或思或慧于境推求粗：或者用思，或者用慧，對於境界進行推求，粗略的。

【English Translation】 『Yi wei bu dong mie』: This refers to the extinction of the immovable concentration (不動定, Bu Dong Ding). 『Fei shou li xi yi wei xiang mie』: It doesn't mean the extinction of perception (想, Xiang) is caused by being separated from sensation (受, Shou). 『Ji shou li xi yi wei shou mie』: And the extinction of sensation is caused by being separated from sensation. 『Ci bu dong xiang shou mie wu wei』: This immovable concentration, the extinction of perception, and the extinction of sensation are all unconditioned dharmas (無為法, Wu Wei Fa). 『He wei di shi』: Combined, they are the tenth type of unconditioned dharma. 『Jie yun liu bai liu shi zhe』: The summary says there are six hundred and sixty types. 『Shi er chu zhong yi yi zeng shu』: In the twelve entrances (十二處, Shi Er Chu), each one increases in number. 『Cong yi zhi shi jie you wu shi wu』: From one to ten, each has fifty-five types. 『Er zhong wu shi wu he cheng liu bai liu shi』: Two types of fifty-five combined are six hundred and sixty. 『Ci ju rong you zeng shu zhi fa er jie huo da shu er』: This is summarized based on the dharma that allows for increases in number, or it's just an approximate number. 『Di ba shi chu ming bie zhong』: In the eighth explanation of the differences in the names of the entrances. 『Yan zhe』: The Sanskrit word for eye is 『Cakṣu』 (斫芻) (eye). 『Zhuo zhe xing ye』: 『Zhuo』 means 『to go』. 『Chu zhe jin ye』: 『Chu』 means 『to exhaust』. 『Wei neng yu jing xing jin xing jin jian zhu se gu』: It means that one can exhaustively go through the realm and see all kinds of forms (色, Se). 『Er zhe』: The Sanskrit word for ear is 『Śrotra』 (戍(輸聿反)縷多). 『Ci yun neng wen』: Here it is translated as 『able to hear』. 『Ji wo wo suo wo ji wo wo zhe』: Those who are attached to 『self』 (我, Wo), 『what belongs to self』 (我所, Wo Suo), 『self』, and 『my self』 (我我, Wo Wo). 『Jing shi yun』: Master Jing said, 『My self in my home is called my self』. 『Ji shi yun』: Master Ji said, 『What belongs to self is everything outside of myself』. 『Wo wo zhe yi shi wo suo』: 『My self』 is also what belongs to myself. 『Wei ji qian nian wo shi hou nian wo zhi wo deng ye』: That is, being attached to the previous thought of 『I』 as the 『I』 of the subsequent thought, and so on. 『Ci zhong yi xia zong yi song jie zhi』: From here onwards, it is all summarized with verses. 『Xian chang xing biao ju』: First, use prose to highlight. 『Ci yi song jie wu men』: Then use verses to summarize the five doors. 『Hou chang xing kai lie』: Later, use prose to elaborate. 『Zi xia ming hou er men』: From below, explain the latter two doors. 『Yi shan qiao』: First is skillfulness (善巧, Shan Qiao). 『Er shi』: Second is matter (事, Shi). 『Yuan qi yuan sheng zhe』: Dependent arising (緣起, Yuan Qi) and dependent origination (緣生, Yuan Sheng). 『Dui fa yun』: The Abhidharma (對法) says, 『Cause is called dependent arising』. 『Guo ming yuan sheng』: 『Effect is called dependent origination』. 『Wu liang jie zhe』: The immeasurable realms, then the five immeasurables: that is, the world (世界, Shi Jie). 『You qing jie』: The sentient beings realm (有情界, You Qing Jie). 『Fa jie』: The dharma realm (法界, Fa Jie). 『Suo tiao fu jie』: The realm of those to be tamed (所調伏界, Suo Tiao Fu Jie). 『Tiao fu fang bian jie』: The realm of the means of taming (調伏方便界, Tiao Fu Fang Bian Jie). 『Ba zhong zhong』: Among the eight assemblies. 『Ye mo yi shang si kong ju tian』: The four formless realm heavens (四空居天, Si Kong Ju Tian) above the Yama heaven (夜摩天, Ye Mo Tian). 『Cong qi di liu zong ming mo tian』: From the sixth heaven onwards, they are collectively called demon heavens (魔天, Mo Tian). 『Si jing lv tian zong ming fan zhong』: The four dhyana heavens (四靜慮天, Si Jing Lv Tian) are collectively called Brahma assembly (梵眾, Fan Zhong). 『Shang lai ming shi men jing』: The above explanation of the ten doors is finished. 『You wu tuo nan xia zong yi song jie』: Also, below the Udanas (嗢拖喃) (summary verses), it is all summarized with verses. Yoga-lun Ji, Scroll 1 (End of Lower Section) Taisho Tripitaka, Volume 42, No. 1828, Yoga-lun Ji Yoga-lun Ji, Scroll 2 (Upper Section) (Treatise Proper, Scrolls 4 to 6) Compiled and Written by Shi Dunlun Treatise Proper, Fourth Scroll 『Jiu di jing zhong fen zhi wei san』: In the realm of the nine grounds, it is divided into three types. 『Shang zhi er di ming jing ti jing』: The above two grounds have finished explaining the nature of the realm. 『Ci you xun you si deng san di shi jing xiang』: These three grounds, with initial and sustained application of thought (有尋有伺, You Xun You Si), are the characteristics of the realm. 『Xia shang cu xi jing xiang yi gu』: Because the characteristics of the coarse and fine realms below and above are different. 『Shi wei lai yi』: This is the intention. 『Xun wei xun qiu』: Initial application of thought means seeking. 『Si wei si cha』: Sustained application of thought means investigation. 『Huo si huo hui yu jing tui qiu cu』: Either using thought or wisdom, one roughly investigates the realm.

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位名尋。即此二種于境察審細位名伺。非一剎那二法相應。一類粗細前後異故。今依彼法有無此二建立三地。是謂釋名。建立地體者。釋論三說。初說云。此之三地就二前後相應建立無心地。說初之二地名有心地。故知下地諸色等法皆名無尋無伺地。第二師云。此三就二離欲建立故。此卷中既以離尋伺染名無尋無伺地。故知隨應有彼染故名初二地。第三正義。此三但就界地建立。此卷中說。欲界及初靜慮若定若生名有尋有伺地等。故知但依界地建立。徴破前師皆為非正。會釋彼文並如彼說。問唯識第七卷護法約離欲而立三地。與釋論所破第二師義相似。如何會釋。謂釋論破第二師云。已離欲者下地諸法名無尋伺等。未離欲者上地諸法應名有尋有伺等。由此應成雜亂過。去測法師云又助難。若依離欲立三地者。中間根本同縛同離應成一地。有雜亂過。解云。論意自有兩釋。一云。護法用第二說以為正義。而無兩失。下劣從上勝。離染名無伺等。上勝皆下劣。未離非伺等。故無前失。又說離欲有其二時。謂加行及正離時。今依加行說離欲言。故先離尋后離伺欲。故無後失。二云。識論說離欲言。與釋論異。所以者何。欲有二種。一煩惱欲。謂貪瞋等。二自性慾。謂九地法隨其自地性不相厭義說為欲。隨應上地所有諸法性厭

【現代漢語翻譯】 現代漢語譯本：位名的尋找。即這兩種（有尋、有伺）對於所緣境的觀察審視，細微的位名叫做『伺』（Vitarka）。不是一個剎那間兩種法同時相應。因為一類法有粗細、前後不同的緣故。現在依照彼法（有尋、有伺）的有無，建立三種地。這叫做解釋名稱。 建立地體方面。《釋論》中有三種說法。第一種說法是：這三種地就兩種（有尋、無尋）前後相應建立無心地。說最初的兩種地（有尋有伺地、無尋唯伺地）名為有心地。因此可知下地（無尋無伺地）的諸色等法都名為無尋無伺地。 第二位法師說：這三種地就兩種（離欲、未離欲）而建立。因此本卷中既然以離開尋伺的染污名為無尋無伺地。因此可知隨其所應，有彼染污的緣故，名為最初的兩種地。 第三種是正義：這三種地只是就界地而建立。本卷中說：欲界以及初禪，無論是定中還是生處，都名為有尋有伺地等等。因此可知只是依據界地而建立。征破前面的法師，都認為是不正確的。會通解釋那些文句，都如他們所說。 問：唯識第七卷中護法（Dharmapala）論師，依據離欲而建立三種地，與《釋論》所破斥的第二位法師的義理相似。如何會通解釋？ 答：釋論破斥第二位法師說：已經離欲的人，下地（欲界）的諸法名為無尋無伺等。未離欲的人，上地（色界、無色界）的諸法應該名為有尋有伺等。由此應該造成雜亂的過失。窺基（Kuiji）法師說：又幫助論難，如果依據離欲而建立三種地，那麼中間禪和根本禪，同被煩惱束縛或同已解脫，應該成為一個地，有雜亂的過失。 解釋說：論的意圖自有兩種解釋。一種說法是：護法論師用第二種說法作為正義，而沒有兩種過失。下劣地從上勝地，離開染污名為無伺等。上勝地都下劣地，未離染非伺等。所以沒有前面的過失。又說離欲有兩種情況，即加行位和真正離欲時。現在依據加行位說離欲，所以先離尋后離伺欲，所以沒有後面的過失。 另一種說法是：識論所說的離欲，與釋論不同。為什麼呢？欲有兩種，一是煩惱欲，即貪嗔等。二是自性慾，即九地法隨其自地的自性不相厭惡，因此說為欲。隨其所應，上地所有諸法的自性厭惡下地。

【English Translation】 English version: The search for positional names. That is, these two (Vitarka and Vicara) observe and examine the object of perception, and the subtle positional name is called 'Vicara' (伺). It is not that two dharmas correspond at the same moment. Because one type of dharma has different degrees of coarseness and sequence. Now, according to the presence or absence of these dharmas (Vitarka and Vicara), three grounds are established. This is called explaining the name. Regarding the establishment of the ground's substance, there are three explanations in the Shastra. The first explanation is: these three grounds are established based on the sequential correspondence of two types (with Vitarka, without Vitarka), establishing a mindlessness ground. It is said that the first two grounds (the ground with Vitarka and Vicara, the ground without Vitarka but with Vicara only) are called grounds with mind. Therefore, it can be known that the various dharmas such as form in the lower ground (the ground without Vitarka and Vicara) are all called grounds without Vitarka and Vicara. The second teacher says: these three are established based on two types (separated from desire, not separated from desire). Therefore, since this volume defines the separation from the defilement of Vitarka and Vicara as the ground without Vitarka and Vicara, it can be known that according to what is appropriate, it is called the first two grounds because of the presence of that defilement. The third is the correct meaning: these three are only established based on the realm-ground. This volume says: the desire realm and the first Dhyana, whether in Samadhi or in rebirth, are called the ground with Vitarka and Vicara, etc. Therefore, it can be known that it is only established based on the realm-ground. Criticizing the previous teachers, all are considered incorrect. Explaining those sentences in a comprehensive way is as they said. Question: In the seventh volume of Vijnaptimatrata-siddhi-shastra, Dharmapala (護法) establishes three grounds based on separation from desire, which is similar to the meaning of the second teacher criticized by the Shastra. How to reconcile and explain? Answer: The Shastra criticizes the second teacher, saying: for those who have already separated from desire, the dharmas of the lower ground (desire realm) are called without Vitarka and Vicara, etc. For those who have not separated from desire, the dharmas of the upper ground (form realm, formless realm) should be called with Vitarka and Vicara, etc. This should cause the fault of confusion. Master Kuiji (窺基) said: also assisting in the difficulty, if three grounds are established based on separation from desire, then the intermediate Dhyana and the fundamental Dhyana, being equally bound by afflictions or equally liberated, should become one ground, having the fault of confusion. Explanation: The intention of the treatise has two explanations of its own. One explanation is: Dharmapala uses the second explanation as the correct meaning, and there are no two faults. The inferior ground, from the superior ground, separating from defilement is called without Vicara, etc. The superior grounds are all inferior grounds, not separated from defilement, not Vicara, etc. Therefore, there is no previous fault. It is also said that there are two situations for separating from desire, namely the stage of application and the time of true separation from desire. Now, according to the stage of application, it is said to separate from desire, so first separate from Vitarka and then separate from the desire for Vicara, so there is no later fault. Another explanation is: the separation from desire mentioned in the Vijnaptimatrata-siddhi-shastra is different from the Shastra. Why? There are two types of desire, one is the desire of affliction, namely greed, anger, etc. The other is the desire of self-nature, that is, the dharmas of the nine grounds do not dislike their own nature according to their own ground, so it is said to be desire. According to what is appropriate, the nature of all dharmas in the upper ground dislikes the lower ground.

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下地義說離欲。五十六云。由彼有情于諸尋伺以性離欲而離欲彼地雖名無尋無伺。此後現行。亦無過失。釋論第二師依離煩惱欲有前二過失。識論正義依離自性慾說故無兩失。就此地中大文分三。初問。次略答。復云何界施設建立下。別釋前標。然尋上下文勢有三種頌。一是總頌。總別大章故。二是中頌。牒前章門后細標列故。又說標列釋已。即以一頌重收前義。亦名中頌。三是后頌。釋諸門義。總以一頌重收結故。別釋五門中。解初界門有三。初問。次答八門。后隨別釋。第一數建立中分二。初標墮界非墮界。后此中欲界下別釋三地。非墮攝界者。乃至無漏界者。景師釋。謂方便道資糧道見修究竟。如是等道能趣涅槃。道諦所攝。故名方便。薩迦耶見者名虛偽身。即染五蘊得對除斷。是其擇滅及真如理滅。言無戲論界者。無漏種子不同名言戲論種子。名無戲論。基師又解。無戲論無漏界者。謂真如性離分別。無漏體故。若定若生者。若得彼定若生其中。此中由離尋伺欲道理故說名無尋無伺地等者。釋論第二師引此為證。未離尋伺染欲界初定諸法假者名有尋伺地。靜慮中間諸法假者已離尋染未離伺染名無尋唯伺地。二定已上諸法假者俱已離染併名無尋無伺地。即顯欲界教導等差別。若已離欲亦名無尋無伺地等。實義不

然。此三但依界地建立。謂欲界初定有漏無漏諸法聚中尋伺可得。已離欲未離欲法皆名彼地等引。次上文為證。不由有染名為彼地若已離染名非彼地。若作此解便大雜亂。故論云。若無漏界有為定所攝初靜慮亦名有尋有伺地等。若就相應及離欲立三地別。此等諸文皆有過失。廣如釋論。此言由離尋伺欲故名無尋無伺地者。然唯說彼二定已上無尋無伺一地有漏無漏。皆彼定離尋伺染故。下地不然。不得以有染為彼地故無染便非。故唯說彼二定已上。由此不說下之二地隨離彼染即非彼地。教導作意者。謂在欲界住心無相無尋伺故。出彼定者身在欲界已離初定欲入無尋伺定。后出之時還起尋伺。生彼者若生二定等亦起下尋伺故。若無漏界有為定所攝等者。如依初定起無分別智緣真如境。亦名有尋有伺地智。以依尋伺地起此智故。不由尋伺相應分別現行名有尋伺。以十地云證時離覺觀思惟分別故。是故此位不可言說。若依初定起后得智為眾說法即與尋伺相應。若無尋伺即不能起風起語說法。故顯揚第一卷云。薄伽梵說。由依尋伺故發言說。非無尋伺。又十地論云。何故凈覺人念智功德具于諸上妙地有力不解釋。長行釋云。凈覺即是起言說因也。言余如前說者。上來分別離尋伺欲故說名無尋無伺地。不由不行有尋有伺地心名無尋

【現代漢語翻譯】 現代漢語譯本 然。這三種地只是依據界來建立的。所謂的欲界、初禪（初定）的有漏、無漏諸法聚集之處，尋和伺是可以獲得的。已經離開欲界但沒有離開欲界之法的，都可稱為彼地等引。接下來的經文可以作為證明。不能因為有染污就稱為彼地，如果已經離開了染污就不能稱為非彼地。如果這樣解釋就會非常混亂。所以論中說：『如果無漏界由有為的禪定所攝，那麼初禪也稱為有尋有伺地等。』如果就相應和離欲來建立三地的區別，那麼這些經文都會有過失，詳細的解釋在《釋論》中。這裡說因為離開了尋和伺的慾望，所以稱為無尋無伺地。然而，只是說那兩個禪定以上沒有尋伺，一個地是有漏無漏的，都是因為那個禪定離開了尋伺的染污。下地不是這樣。不能因為有染污就說是彼地，因為沒有染污就說不是。所以只是說那兩個禪定以上。因此，沒有說下方的兩個地，隨著離開那個染污就不是那個地。教導作意是指在欲界安住，心中沒有形象，沒有尋伺。從那個禪定出來的人，身體在欲界，已經離開了初禪，想要進入無尋伺定。之後出來的時候，還會生起尋伺。生到那個地方的人，如果生到二禪等，也會生起下方的尋伺。如果無漏界由有為的禪定所攝等，比如依據初禪生起無分別智，緣于真如的境界，也稱為有尋有伺地的智慧。因為依據尋伺地生起這個智慧。不能因為尋伺相應分別現行就稱為有尋伺。因為《十地經論》證明，證悟時離開了覺觀思惟分別。所以在這個位置上是不可言說的。如果依據初禪生起后得智，為眾生說法，就與尋伺相應。如果沒有尋伺，就不能生起風，不能說話說法。所以《顯揚聖教論》第一卷說：『薄伽梵說，因為依靠尋伺，所以才能發言說話，沒有尋伺就不能。』又《十地經論》說：『為什麼凈覺的人念智功德具足，在諸上妙地有力卻不解釋？』長行解釋說：『凈覺就是生起言說的原因。』前面所說的，是說上面分別離開了尋伺的慾望，所以說名為無尋無伺地。不能因為不行有尋有伺地的心，就說名為無尋。

【English Translation】 English version Indeed. These three are established based on the realms. That is, in the aggregation of defiled and undefiled dharmas in the Desire Realm and the First Dhyana (First Meditation), seeking and investigation are attainable. Those who have departed from the Desire Realm but have not departed from the dharmas of the Desire Realm are all called 'that ground's equipoise'. The following text serves as proof. It is not because of defilement that it is called 'that ground'; if one has already departed from defilement, it cannot be called 'not that ground'. If interpreted in this way, it would be very confusing. Therefore, the treatise says: 'If the undefiled realm is encompassed by conditioned meditation, then the First Dhyana is also called the ground of seeking and investigation, etc.' If the distinction of the three grounds is established based on correspondence and departure from desire, then these texts would all have faults, as explained in detail in the Shilun (Commentary). This statement, 'because of departing from seeking and investigation, it is called the ground of no seeking and no investigation,' however, only states that in the two meditations above that, there is no seeking and no investigation. One ground is defiled and undefiled, all because that meditation has departed from the defilement of seeking and investigation. The lower grounds are not like this. One cannot say that because there is defilement, it is 'that ground,' and because there is no defilement, it is 'not that ground.' Therefore, it only speaks of the two meditations above that. Hence, it does not say that the two grounds below, as one departs from that defilement, are no longer that ground. 'Instructional attention' refers to abiding in the Desire Realm, with a mind without form, without seeking and investigation. One who emerges from that meditation, with the body in the Desire Realm, having departed from the First Dhyana, desires to enter the meditation of no seeking and no investigation. When one emerges later, one will still generate seeking and investigation. One who is born in that place, if born in the Second Dhyana, etc., will also generate the seeking and investigation of the lower realms. If the undefiled realm is encompassed by conditioned meditation, etc., for example, relying on the First Dhyana to generate non-discriminating wisdom, focusing on the realm of Suchness, it is also called the wisdom of the ground of seeking and investigation. Because this wisdom is generated relying on the ground of seeking and investigation. One cannot say that because seeking and investigation correspond and discrimination manifests, it is called having seeking and investigation. Because the Dashabhumika Sutra (Ten Stages Sutra) proves that at the time of enlightenment, one departs from perception, contemplation, thought, and discrimination. Therefore, in this position, it is unspeakable. If one relies on the First Dhyana to generate subsequent wisdom, speaking the Dharma for sentient beings, then it corresponds with seeking and investigation. If there is no seeking and investigation, one cannot generate wind, cannot speak and teach the Dharma. Therefore, the first volume of the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) says: 'The Bhagavan said, because one relies on seeking and investigation, one can speak and teach; without seeking and investigation, one cannot.' Also, the Dashabhumika Sutra says: 'Why is it that the merit of the pure-knowing person's mindfulness and wisdom is complete, and in the various excellent grounds, one has the power but does not explain?' The long commentary explains: 'Pure knowing is the cause of generating speech.' What was said earlier refers to the above, where one distinguishes and departs from the desire for seeking and investigation, therefore it is called the ground of no seeking and no investigation. One cannot say that because one does not practice the mind of the ground of seeking and investigation, it is called no seeking.

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伺。即知未離尋伺欲故名有尋有伺地。不由不行無尋無伺等心故說名有尋有伺地。第二處所中。言從此下三萬二千逾繕那至等活等者。基法師解。此文意說。地平之下三萬二千逾繕那方至等活。等活廣十千逾繕那。次下過四千逾繕那方至黑繩。黑繩下二千至眾合。如是八那落迦皆廣十千。下六地獄相去皆二千。無間地獄底去地平計一十二萬八千逾繕那。蘇迷盧山入水八萬。此乃過彼四萬八千。以此準知。八熱地獄深於俱舍。彼說無間底去地平四萬逾繕那。彼說水輪雖深八億。依風輪上。金輪復厚三億二萬在水輪上。故妙高山據彼金輪。今者大乘金在水下。次據金輪。水在金上。雖不言深數。無間之底既計一十二萬八千逾繕那。妙高入水但言八萬。明知妙高不據金輪。半上半下水中浮住。備公解云。今依此論。上八地獄高之由旬各有四千。故從此洲至等活地獄上有三萬二千由旬。下自據之量四千由旬。餘七地獄向下而住各據四千。凡八個四千合三萬二千由旬。等活向上復有三萬二千由旬。合有六萬四千由旬。猶有一萬六千由旬不至金地。上文但云諸地獄廣十千由旬不言豎量又各四千。是故八獄豎各四千廣十千。八獄上下重疊而住。又解。論師既立廣量十千。即知高量亦各十千由旬。依此而言。從此平地向下而入過三萬二

【現代漢語翻譯】 伺。即是說，因為還未離開尋求和伺察的慾望，所以叫做有尋有伺地（有尋有伺的三摩地）。因為不是不由自主地處於無尋無伺等心，所以才說是有尋有伺地。 第二處所中，說到『從此下三萬二千逾繕那（Yojana，印度長度單位）至等活（Sañjīva，八熱地獄之一）等』，基法師解釋說，這段文字的意思是說，地平之下三萬二千逾繕那才到等活地獄。等活地獄的寬度是十千逾繕那。再往下過四千逾繕那才到黑繩（Kālasūtra，八熱地獄之一）地獄。黑繩地獄下二千逾繕那到眾合（Saṃghāta，八熱地獄之一）地獄。像這樣，八個那落迦（Naraka，地獄）都寬十千逾繕那。下面的六個地獄之間相距都是二千逾繕那。無間（Avīci，八熱地獄之一）地獄的底部距離地平計算是一十二萬八千逾繕那。蘇迷盧山（Sumeru，須彌山）入水八萬逾繕那。這超過了它四萬八千逾繕那。由此可以知道，八熱地獄比《俱舍論》所說的更深。《俱舍論》說無間地獄的底部距離地平四萬逾繕那。《俱舍論》說水輪雖然深八億逾繕那，但它依靠在風輪之上。金輪又厚三億二萬逾繕那，在水輪之上。所以妙高山（Mount Meru，須彌山）是建立在金輪之上的。現在大乘佛教認為金輪在水下，然後才是金輪。水在金輪之上。雖然沒有說深度，但無間地獄的底部既然計算是一十二萬八千逾繕那，妙高山入水只說是八萬逾繕那，很明顯妙高山不是建立在金輪之上的，而是在水中半上不下地漂浮著。 備公解釋說，現在根據這部論，上面的八個地獄的高度各有四千由旬（Yojana，印度長度單位），所以從這個洲到等活地獄上面有三萬二千由旬。下面自己據有的量是四千由旬。其餘七個地獄向下而住，各自佔據四千由旬。總共八個四千由旬合起來是三萬二千由旬。等活地獄向上又有三萬二千由旬，合起來有六萬四千由旬。還有一萬六千由旬不到金地。上文只說各地獄寬十千由旬，沒有說豎直方向的量也是四千。所以八個地獄豎直方向各自是四千由旬，寬度是十千由旬。八個地獄上下重疊而住。又一種解釋是，論師既然設立了寬度是十千由旬，就知道高度也各自是十千由旬。按照這種說法，從這塊平地向下進入，超過三萬二千

【English Translation】 『Search』. That is to say, because one has not yet departed from the desire for seeking and examining, it is called the 『Ground of Having Search and Examination』 (Samadhi with search and examination). Because it is not involuntarily in a state of mind without search and examination, it is said to be the 『Ground of Having Search and Examination』. In the second location, it is said, 『From here, 32,000 Yojanas (Indian unit of distance) down to Sañjīva (one of the eight hot hells) etc.』, Master Ji explains that the meaning of this passage is that 32,000 Yojanas below the ground level is where the Sañjīva hell is located. The width of the Sañjīva hell is 10,000 Yojanas. Further down, after 4,000 Yojanas, is the Kālasūtra (one of the eight hot hells) hell. 2,000 Yojanas below the Kālasūtra hell is the Saṃghāta (one of the eight hot hells) hell. Like this, all eight Naraka (hells) are 10,000 Yojanas wide. The six hells below are all 2,000 Yojanas apart. The bottom of the Avīci (one of the eight hot hells) hell is calculated to be 128,000 Yojanas from the ground level. Mount Sumeru (Sumeru) enters the water for 80,000 Yojanas. This exceeds it by 48,000 Yojanas. From this, it can be known that the eight hot hells are deeper than what is said in the 『Abhidharmakośa』. The 『Abhidharmakośa』 says that the bottom of the Avīci hell is 40,000 Yojanas from the ground level. The 『Abhidharmakośa』 says that although the water wheel is 800 million Yojanas deep, it relies on the wind wheel. The gold wheel is also 320 million Yojanas thick, above the water wheel. Therefore, Mount Meru (Mount Meru) is built on the gold wheel. Now, Mahayana Buddhism believes that the gold wheel is under the water, and then comes the gold wheel. The water is above the gold wheel. Although the depth is not mentioned, since the bottom of the Avīci hell is calculated to be 128,000 Yojanas, and Mount Meru is only said to enter the water for 80,000 Yojanas, it is clear that Mount Meru is not built on the gold wheel, but floats halfway up and down in the water. Bei Gong explains that, according to this treatise, the height of the upper eight hells is 4,000 Yojanas each, so from this continent to the Sañjīva hell is 32,000 Yojanas above. The amount that it occupies itself below is 4,000 Yojanas. The remaining seven hells reside downwards, each occupying 4,000 Yojanas. The total of eight 4,000 Yojanas is 32,000 Yojanas. The Sañjīva hell also has 32,000 Yojanas upwards, totaling 64,000 Yojanas. There are still 16,000 Yojanas before reaching the golden ground. The text above only says that each hell is 10,000 Yojanas wide, and does not say that the vertical dimension is also 4,000. Therefore, the vertical dimension of each of the eight hells is 4,000 Yojanas, and the width is 10,000 Yojanas. The eight hells reside stacked on top of each other. Another explanation is that since the treatise establishes the width as 10,000 Yojanas, it is known that the height is also 10,000 Yojanas each. According to this statement, entering downwards from this flat ground, exceeding 32,000

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千量至等活地獄。等活地獄縱廣十千。十千已下復隔四千有餘七獄橫布而住。不得上下比次安布。何者。以從平地向金地輪但深八萬。從上向下既除三萬二千之外方有八獄。唯有四萬八千由旬地。如何上下得受八獄各高萬由旬故。如等活至亦爾者。泰云。依薩婆多。此八地獄即立熱八大地獄邊。無有別處。正量部云。在鐵輪山臨風水輪無日月光冷氣所沖。備云。還從平地向下過三萬三千量有初寒獄。從此復隔二千由旬。七地獄高各二千上下如重。又解。八寒地獄高廣各十千。從此入地過三萬二千量有初寒獄。向下復隔二千由旬有七寒獄周圍傍住。燒然等三。少分多分全分別也。一聚者不見形容。但見一聚火相故。辨色界處中。凡論修禪有三。一唯有漏熏下四定。二唯無漏八地以上變易生死。三有漏無漏。如五凈居業雖凡位而造。由今無漏資有漏定更助故業令勝上生。言復有超過凈宮至得生其中者。景雲。如他化自在天上覆有摩羅天宮。即言處所高勝。然即他化自在天攝。今五凈居天上直言復有超過凈居宮大自在住處。十地菩薩得生其中。不言即色究竟天攝。明知非地所攝。基云。即凡夫位所造廣果天處業。將入第八地生廣果天。無漏極熏資彼先時後報業。至第十地滿心方生於彼。華嚴經云。現報利益受佛位故。后報利

【現代漢語翻譯】 現代漢語譯本 千量至等活地獄（Sañjīva hell，復甦地獄）。等活地獄縱橫各十千由旬（yojana，古印度長度單位）。這十千由旬之下，又間隔四千多由旬，橫向分佈著七個地獄。它們不是上下排列，而是並列分佈。為什麼呢？因為從地面到金輪（kañcakra，支撐世界的金輪）只有八萬由旬深。從上向下除去三萬二千由旬后，才有八個地獄的位置。只有四萬八千由旬的空間，如何上下排列八個各自高一萬由旬的地獄呢？從等活地獄到其他地獄也是如此。泰法師說，根據薩婆多部（Sarvāstivāda，一切有部）的觀點，這八個地獄就位於八大熱地獄的旁邊，沒有其他地方。正量部（Saṃmitīya，正量部）認為，它們位於鐵輪山（Cakravāḍa，鐵圍山）附近，臨近風輪和水輪，沒有日月的光芒照射，受到寒冷氣息的衝擊。備法師說，從地面向下超過三萬三千由旬，就有最初的寒冰地獄。從這裡再間隔二千由旬，七個地獄各自高二千由旬，像重疊一樣上下排列。另一種解釋是，八個寒冰地獄高廣各十千由旬。從這裡進入地下，超過三萬二千由旬，就有最初的寒冰地獄。向下再間隔二千由旬，有七個寒冰地獄圍繞著它。燒燃等三種情況，分別代表少分、多分和全部分別。'一聚'是指看不見具體形狀，只能看見一團火焰的樣子。 辨處中，凡是討論修禪，有三種情況：一是隻有有漏業（sāsrava-karma，仍然受煩惱影響的行為）熏習下四禪定（rūpadhātu，色界）；二是隻有無漏業（anāsrava-karma，不受煩惱影響的行為）在八地（aṣṭabhūmi，八地）以上才能轉變生死；三是有漏和無漏業都有。例如五凈居天（Śuddhāvāsa，凈居天）的業雖然在凡夫位造作，但由於現在無漏業資助有漏禪定，更能幫助此業使其殊勝，從而往生到更高的地方。說到還有超過凈居天宮而得以往生其中的情況，景法師說，如同他化自在天（Paranirmita-vaśavartin，欲界第六天）上還有摩羅天宮（Māra，魔羅），指的是處所更加高勝，但仍然屬於他化自在天所管轄。現在五凈居天上直接說還有超過凈居天宮的大自在天（Maheśvara，大自在天）的住所，十地菩薩（Daśabhūmika，十地菩薩）才能往生其中，但沒有說屬於色究竟天（Akaniṣṭha，色界頂天）所管轄，這說明它不屬於地的範疇。基法師說，這是凡夫位所造的廣果天（Bṛhatphala，色界第四天）的業，將要進入第八地時往生廣果天，無漏業極度熏習資助先前所造的后報業，直到第十地圓滿時才能往生到那裡。《華嚴經》（Avataṃsaka Sūtra）說，這是爲了獲得現報利益而接受佛位，是后報的利益。

【English Translation】 English version Thousands of measures to the Sañjīva hell (Sañjīva hell, the hell of revival). The Sañjīva hell is ten thousand yojanas (yojana, an ancient Indian unit of length) in length and width. Below these ten thousand yojanas, there is a further separation of more than four thousand yojanas, with seven hells arranged horizontally. They are not arranged vertically, but side by side. Why is that? Because from the ground to the kañcakra (kañcakra, the golden wheel supporting the world) is only eighty thousand yojanas deep. After removing thirty-two thousand yojanas from the top downwards, there is only space for eight hells. With only forty-eight thousand yojanas of space, how can eight hells, each ten thousand yojanas high, be arranged vertically? The same applies from the Sañjīva hell to the other hells. Master Tai says that, according to the Sarvāstivāda (Sarvāstivāda, the school of 'everything exists'), these eight hells are located next to the eight great hot hells, with no other location. The Saṃmitīya (Saṃmitīya, the school of 'just measure') believes that they are located near Mount Cakravāḍa (Cakravāḍa, the Iron Ring Mountains), close to the wind and water wheels, without the light of the sun and moon, and exposed to cold air. Master Bei says that, going down from the ground for more than thirty-three thousand measures, there is the first cold hell. From there, separated by another two thousand yojanas, the seven hells are each two thousand yojanas high, arranged one above the other like layers. Another explanation is that the eight cold hells are each ten thousand yojanas in height and width. Entering the ground from there, after more than thirty-two thousand measures, there is the first cold hell. Downward again, separated by two thousand yojanas, there are seven cold hells surrounding it. The three conditions of burning, etc., represent small, large, and complete distinctions respectively. 'A cluster' refers to not seeing a specific shape, but only seeing a cluster of flames. In discerning the location, there are three situations when discussing the practice of meditation: first, only the sāsrava-karma (sāsrava-karma, actions still influenced by afflictions) cultivates the lower four dhyānas (rūpadhātu, the realm of form); second, only the anāsrava-karma (anāsrava-karma, actions not influenced by afflictions) above the eight bhūmis (aṣṭabhūmi, the eight grounds) can transform birth and death; third, there are both sāsrava and anāsrava karmas. For example, although the karma of the Śuddhāvāsa heavens (Śuddhāvāsa, the Pure Abodes) is created in the position of ordinary beings, because the anāsrava karma now supports the sāsrava dhyāna, it can better help this karma to become superior, thereby being reborn in a higher place. Speaking of the situation where one can be reborn even beyond the Śuddhāvāsa heavens, Master Jing says that, just as there is the Māra palace (Māra, the demon) above the Paranirmita-vaśavartin heaven (Paranirmita-vaśavartin, the sixth heaven of the desire realm), it refers to a place that is even higher and more superior, but it still belongs to the jurisdiction of the Paranirmita-vaśavartin heaven. Now, the Śuddhāvāsa heavens directly say that there is also the abode of Maheśvara (Maheśvara, the Great自在天) above the Śuddhāvāsa palace, where only the Daśabhūmika Bodhisattvas (Daśabhūmika, the ten-ground Bodhisattvas) can be reborn, but it is not said that it belongs to the jurisdiction of the Akaniṣṭha heaven (Akaniṣṭha, the highest heaven of the form realm), which shows that it does not belong to the category of grounds. Master Ji says that this is the karma of the Bṛhatphala heaven (Bṛhatphala, the fourth heaven of the form realm) created in the position of ordinary beings, and one will be reborn in the Bṛhatphala heaven when entering the eighth ground. The anāsrava karma intensely cultivates and supports the later-reward karma created earlier, and one can only be reborn there when the tenth ground is complete. The Avataṃsaka Sūtra (Avataṃsaka Sūtra) says that this is to receive the position of Buddha for the benefit of present rewards, and it is the benefit of later rewards.

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益魔醯首羅智處生故。此言生者。以練粗果轉勝得妙故名為生。非無漏心有命終受生之理。無色界有四處所者。有四蘊根。四空壽命長短不同故。或無處所者。無別宮宅。上下參差故。第三有情量中。西北身量轉復高大者。俱舍頌云。贍部洲人量三肘半四肘。東西北洲人倍倍增如次。彼說。此洲或三肘半四肘。東洲八肘。西洲十六肘。北洲三十二肘。今說博大不言倍增。以不定故。三十天增一足。謂分一俱盧舍為四分之中一分。復分為四分。增此一分故言一足。基又云。更有一釋。言一足者。即俱盧舍分為四分。一分中復分為三。是此二中之一分故言一足。即顯知足天身半俱盧舍余半分。樂化天一俱盧舍中三分。他化天身三分余半減一俱盧舍也。與俱舍不同。彼云。欲天俱盧舍四分一一增。然時分天地空之際業果難勝故同帝釋。今解。帝釋住地居之頂感報殊勝能及時分。問何故欲天壽量倍增身不爾耶。答人壽為之所極悕望。身則不然故。又解。身量以外亦有粗妙等多差別互有得失。壽量以外更無餘能。故一向倍增也。色天身量同難心。大梵身量不倍前益者。以尋有無際業果難勝故。無雲減三者。以離變異受定難修故。三惡趣身大小不定。隨業增微身大小。則知無間身量未必八萬。然有經論說。遍獄量。據最大說。第四

【現代漢語翻譯】 現代漢語譯本 益魔醯首羅智處生故：因為從自在天（Maheśvara，即大自在天）的智慧之處產生。 此言生者：這裡說的『產生』，是因為通過修習粗糙的果報，轉而獲得殊勝的妙果，所以稱為『產生』。並非說無漏的心識有命終和受生的道理。 無有四處所者：沒有固定的四個處所，因為有四蘊（skandha，即色、受、想、行四蘊）和根，四空天的壽命長短不同。 或無處所者：或者說沒有固定的處所，因為沒有特別的宮殿住所，上下參差不齊。 第三有情量中：在第三種有情的身量中，西北方向的身量更加高大。 俱舍頌云：如《俱舍論》的頌文所說：『贍部洲（Jambudvipa，我們所居住的南贍部洲）的人身高三肘半或四肘，東西北三個洲的人身高依次倍增。』 彼說：那裡說，此洲的人身高或者三肘半或者四肘，東勝身洲的人身高八肘，西牛貨洲的人身高十六肘，北俱盧洲的人身高三十二肘。現在這裡說博大，沒有說倍增，因為不確定。 三十天增一足：三十三天（Trayastrimsa，欲界第二天）的身高增加一足，也就是將一俱盧舍（krosha，一種長度單位）分為四份，取其中的一份，再將這一份分為四份，增加這其中的一份，所以說增加一足。 基又云：基法師又說，還有一種解釋，說一足，就是將一俱盧舍分為四份，一份中又分為三份，是這二者中的一份，所以說一足。這就顯示了知足天（Tushita，欲界第四天）的身高是半俱盧舍多一半，樂化天（Nirmanarati，欲界第五天）的身高是一俱盧舍少三分之一，他化自在天（Paranirmitavasavartin，欲界第六天）的身高是三分之二俱盧舍多一半少一點。 與俱舍不同：這與《俱舍論》的說法不同。那裡說，欲界諸天的身高以俱盧舍的四分之一依次增加。 然時分天地空之際業果難勝故同帝釋：然而因為時分、天地、空間交匯之際，業果難以勝過，所以和帝釋天（Indra，三十三天之主）相同。 今解：現在解釋，帝釋天住在地居天的頂端，感得的果報殊勝，能夠及時分。 問何故欲天壽量倍增身不爾耶：問：為什麼欲界諸天的壽命成倍增長，而身高卻不是這樣呢？ 答人壽為之所極悕望。身則不然故：答：因為人們對於壽命有極度的渴望，而對於身高則不然。 又解：另一種解釋是，身高之外還有粗妙等多種差別，互相之間有得有失。壽命之外沒有其他能力，所以一向是成倍增長。 色天身量同難心。大梵身量不倍前益者：色界諸天的身高和難心天相同。大梵天（Mahabrahma，色界初禪天之主）的身高沒有比之前的增加一倍，是因為尋伺的有無際業果難以勝過。 無雲減三者：沒有說減少三，是因為離開變異，受持禪定難以修習。 三惡趣身大小不定。隨業增微身大小：三惡趣（Three evil destinies，地獄、餓鬼、畜生）的身高大小不定，隨著業力的增長或衰減，身高也隨之變化。 則知無間身量未必八萬。然有經論說。遍獄量。據最大說：由此可知，無間地獄（Avici，八大地獄中最苦之處）的身高未必是八萬由旬。然而有些經論說遍滿地獄，那是根據最大的情況來說的。 第四

【English Translation】 English version 『Born from the wisdom of Maheśvara (the Great自在天):』 This means arising from the wisdom of Maheśvara (the Great自在天). 『This word 'born' means:』 The term 'born' here signifies that through the practice of coarse results, one transforms and attains wondrous and excellent fruits, hence it is called 'born.' It is not the case that undefiled consciousness undergoes death and rebirth. 『Those without four abodes:』 They do not have fixed four abodes because they possess the four skandhas (aggregates of form, feeling, perception, and mental formations) and roots, and the lifespans of the four formless realms differ. 『Or those without abodes:』 Alternatively, they have no fixed abodes because they lack specific palaces or residences, and their positions are uneven and irregular. 『Among the measurements of the third sentient beings:』 In the measurements of the third type of sentient beings, those in the northwest direction are even taller and larger. 『The Kosa verse says:』 As the verse in the Abhidharmakośa states: 'The people of Jambudvipa (南贍部洲, the continent we inhabit) are three and a half or four cubits tall, and the people of the eastern, western, and northern continents increase in height by multiples in that order.' 『It says there:』 It states there that the people of this continent are either three and a half or four cubits tall, those of the East Videha continent are eight cubits tall, those of the West Godaniya continent are sixteen cubits tall, and those of the North Kuru continent are thirty-two cubits tall. Here, it is said to be broad and large, without specifying multiples, because it is uncertain. 『The Thirty Heavens increase by one foot:』 The height of the Trayastrimsa (三十三天, the second heaven of the desire realm) increases by one foot, which means dividing one krosha (俱盧舍, a unit of length) into four parts, taking one of those parts, and then dividing that part into four parts, adding one of these parts, hence it is said to increase by one foot. 『Ji also says:』 Master Ji also says that there is another explanation, saying that one foot means dividing one krosha into four parts, and then dividing one of those parts into three parts, taking one of these two parts, hence it is said to be one foot. This shows that the height of the Tushita Heaven (知足天, the fourth heaven of the desire realm) is half a krosha plus half of the remainder, the height of the Nirmanarati Heaven (樂化天, the fifth heaven of the desire realm) is one krosha minus one-third, and the height of the Paranirmitavasavartin Heaven (他化自在天, the sixth heaven of the desire realm) is two-thirds of a krosha plus half of the remainder minus a little. 『Different from the Kosa:』 This differs from the statement in the Abhidharmakośa, which says that the heights of the desire realm heavens increase sequentially by one-quarter of a krosha. 『However, because the karmic results are difficult to overcome at the juncture of time, space, and emptiness, they are the same as Indra:』 However, because karmic results are difficult to overcome at the juncture of time, space, and emptiness, they are the same as Indra (帝釋天, the lord of the Trayastrimsa Heaven). 『Now explaining:』 Now explaining, Indra resides at the top of the earth-dwelling heavens, and the karmic reward he experiences is excellent, enabling him to divide time appropriately. 『Question: Why do the lifespans of the desire realm heavens increase by multiples, but not their heights?:』 Question: Why do the lifespans of the desire realm heavens increase by multiples, but not their heights? 『Answer: Because people have extreme desires for lifespan, but not for height:』 Answer: Because people have extreme desires for lifespan, but not for height. 『Another explanation:』 Another explanation is that beyond height, there are various differences such as coarseness and fineness, with gains and losses among them. Beyond lifespan, there are no other abilities, so it always increases by multiples. 『The height of the form realm heavens is the same as the Nanda mind. The height of Mahabrahma does not increase by multiples because:』 The height of the form realm heavens is the same as the Nanda mind heaven. The height of Mahabrahma (大梵天, the lord of the first dhyana heaven of the form realm) does not increase by multiples because the karmic results of the presence or absence of investigation are difficult to overcome. 『Not saying to decrease by three means:』 Not saying to decrease by three means that it is difficult to cultivate meditative concentration when departing from change and variation. 『The sizes of the bodies in the three evil destinies are uncertain. The size of the body increases or decreases according to the increase or decrease of karma:』 The sizes of the bodies in the three evil destinies (三惡趣, hell, hungry ghosts, and animals) are uncertain. The size of the body changes according to the increase or decrease of karma. 『Thus, it is known that the height of the Avici hell is not necessarily 80,000 yojanas. However, some sutras and treatises say that it fills the entire hell, which is based on the largest case:』 Thus, it is known that the height of the Avici hell (無間地獄, the most painful of the eight great hells) is not necessarily 80,000 yojanas. However, some sutras and treatises say that it fills the entire hell, which is based on the largest case. 『Fourth』

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壽建立中。無色壽命有倍不倍者。如婆沙八十四卷云。問何故無色壽量有倍增者有增半者有增少分者耶。答如異熟因有爾所力還受爾所異熟果故。複次空識無邊處有無邊行相亦有異行相。謂空無邊處無邊行相招萬劫壽。余行行相亦招萬劫壽。識無邊處無邊行相招二萬劫壽。余行相亦招二萬劫壽。此上更無無邊行相唯有異行相。故彼壽量不倍增下。然無所有處別有摧伏我我所等勝善觀行。異於異地。由彼善招二萬劫壽故。余行相所招壽量亦倍倍增。複次空識無邊處有奢摩他毗缽舍那。謂空處奢摩他招萬劫壽。毗缽舍那亦招萬劫壽。識處二行各招二萬壽。此上無勝慧唯有定。故彼壽量不倍增下。余如前說。複次四無色地皆無多種功德。故二等有二萬劫壽。上三無色離下地染有少故倍倍增壽。謂識處已離下一無色地染招二萬劫壽。並本二萬為四萬劫。無所有處已離下二無色地染招四萬劫壽。並本二萬為六萬劫。非想處已離下三無色地染招六萬劫壽。並本二萬為八萬劫。除北俱盧洲餘一切處悉有中夭者。若小乘說云。一切三界皆有中夭。唯除郁單越無想天最後身菩薩。今此文雖不說最後身菩薩無中夭事。理必應有。故下文云。非自害非他害者一切那落迦乃至住最後身菩薩。然位大乘。最後身菩薩多據化相非實後身。若據實者。

【現代漢語翻譯】 現代漢語譯本： 關於壽量的建立中，無色界的壽命有倍增或不倍增的情況嗎？如《婆沙論》第八十四卷所說：『問：為何無色界的壽命，有的倍增，有的增加一半，有的只增加少部分呢？』答：因為異熟因（vipāka-hetu，導致果報的原因）具有相應的力量，所以才會承受相應的異熟果（vipāka-phala，果報）。其次，空無邊處（ākāśānantyāyatana，四無色定之一，專注于無限虛空的禪定）和識無邊處（vijñānānantyāyatana，四無色定之一，專注于無限意識的禪定）有無邊行相，也有不同的行相。空無邊處的無邊行相能招感一萬劫的壽命，其他的行相也能招感一萬劫的壽命。識無邊處的無邊行相能招感二萬劫的壽命，其他的行相也能招感二萬劫的壽命。再往上的境界就沒有無邊行相了，只有不同的行相，所以那裡的壽命不會倍增。然而，無所有處（ākiñcanyāyatana，四無色定之一，專注於一無所有的禪定）有摧伏我及我所等更殊勝的善觀行，不同於其他地方。由於這些殊勝的善行能招感二萬劫的壽命，所以其他的行相所招感的壽命也會倍倍增加。再次，空無邊處和識無邊處有奢摩他（śamatha，止，使心平靜的禪定）和毗缽舍那（vipaśyanā，觀，智慧的觀照）。空處的奢摩他能招感一萬劫的壽命，毗缽舍那也能招感一萬劫的壽命。識處的兩種行相各自招感二萬劫的壽命。再往上的境界沒有更殊勝的智慧，只有禪定，所以那裡的壽命不會倍增。其餘的如同前面所說。再次，四無色地都沒有多種功德，所以二禪等有二萬劫的壽命。上面的三個無色界，因為遠離了下地的染污，所以有少許的倍增壽命。識處已經遠離了下一無色地的染污，招感二萬劫的壽命，加上原本的二萬劫，就是四萬劫。無所有處已經遠離了下二無色地的染污，招感四萬劫的壽命，加上原本的二萬劫，就是六萬劫。非想非非想處（naivasaṃjñānāsaṃjñāyatana，四無色定之一，既非有想也非無想的禪定）已經遠離了下三無色地的染污，招感六萬劫的壽命，加上原本的二萬劫，就是八萬劫。除了北俱盧洲（Uttarakuru，四大部洲之一，以人民安樂長壽著稱），其餘一切地方都有中途夭折的人。如果小乘說，一切三界都有中途夭折，唯獨郁單越（Uttarakuru的另一種音譯）和無想天（asaṃjñā-deva，色界天之一，沒有思想）以及最後身菩薩（antyabhavika-bodhisattva，最後一次投生為菩薩）沒有中途夭折。現在這段文字雖然沒有說最後身菩薩沒有中途夭折的事情，但理應如此。所以下文說：『非自害非他害者，一切那落迦（naraka，地獄）乃至住最後身菩薩。』然而，從大乘的角度來看，最後身菩薩多是示現的化身，並非真正的最後身。如果從真實的角度來看，

【English Translation】 English version: Regarding the establishment of lifespan, do the lifespans in the Formless Realm increase by multiples or not? As stated in Vasubandhu's Abhidharmakośabhāṣya, Volume 84: 'Question: Why do the lifespans in the Formless Realm sometimes double, sometimes increase by half, and sometimes increase by only a small portion?' Answer: Because the ripening cause (vipāka-hetu) has that much power, it receives the corresponding ripening result (vipāka-phala). Furthermore, the Realm of Infinite Space (ākāśānantyāyatana) and the Realm of Infinite Consciousness (vijñānānantyāyatana) have infinite aspects and also different aspects. The infinite aspect of the Realm of Infinite Space can attract a lifespan of 10,000 kalpas, and other aspects can also attract a lifespan of 10,000 kalpas. The infinite aspect of the Realm of Infinite Consciousness can attract a lifespan of 20,000 kalpas, and other aspects can also attract a lifespan of 20,000 kalpas. Beyond this, there are no more infinite aspects, only different aspects, so the lifespans there do not double. However, the Realm of Nothingness (ākiñcanyāyatana) has superior skillful contemplations that subdue the self and what belongs to the self, which are different from other places. Because these skillful practices can attract a lifespan of 20,000 kalpas, the lifespans attracted by other aspects also increase by multiples. Again, the Realm of Infinite Space and the Realm of Infinite Consciousness have śamatha (calm abiding) and vipaśyanā (insight). The śamatha of the Realm of Space can attract a lifespan of 10,000 kalpas, and the vipaśyanā can also attract a lifespan of 10,000 kalpas. The two practices of the Realm of Consciousness each attract a lifespan of 20,000 kalpas. Beyond this, there is no superior wisdom, only samādhi (concentration), so the lifespans there do not double. The rest is as previously stated. Furthermore, the Four Formless Realms do not have many kinds of merits, so the Second Dhyana, etc., have a lifespan of 20,000 kalpas. The upper three Formless Realms, because they are free from the defilements of the lower realms, have a slight increase in lifespan by multiples. The Realm of Consciousness has already separated from the defilements of the lower Formless Realm, attracting a lifespan of 20,000 kalpas, plus the original 20,000 kalpas, making 40,000 kalpas. The Realm of Nothingness has already separated from the defilements of the lower two Formless Realms, attracting a lifespan of 40,000 kalpas, plus the original 20,000 kalpas, making 60,000 kalpas. The Realm of Neither Perception Nor Non-Perception (naivasaṃjñānāsaṃjñāyatana) has already separated from the defilements of the lower three Formless Realms, attracting a lifespan of 60,000 kalpas, plus the original 20,000 kalpas, making 80,000 kalpas. Except for Uttarakuru (one of the four great continents, known for its people's happiness and longevity), all other places have people who die prematurely. If the Theravada school says that all three realms have premature deaths, except for Uttarakuru and the Realm of Non-Perception (asaṃjñā-deva) and the last-life Bodhisattva (antyabhavika-bodhisattva). Although this text does not say that the last-life Bodhisattva does not have premature death, it should be so in principle. Therefore, the following text says: 'Those who do not harm themselves or others, all hells (naraka) up to and including the Bodhisattva in their last life.' However, from the perspective of Mahayana, the last-life Bodhisattva is mostly a manifested body, not a true last life. If viewed from a true perspective,

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初地已上即無中夭。何須遠說后菩薩無中夭耶。故知下文說彼後身菩薩無中夭者是權非實。故此不論。無想天者。依抉擇說有其三種。若下因感必定中夭。若中業感或有中夭或無中夭。若上業感無中夭。有斯進退故此不論。以北拘盧一切皆修無我所業得果決定無中夭。故此中偏說。第五受用中分二。初標三門。后隨別釋。別釋中先明受用苦樂。文分為二。一明四受苦。二又於四種那落迦中無有樂受下明受樂。三又由六種殊勝故苦樂殊勝下總明苦樂勝劣差別。四複次三界有情所依依身下勸厭三界欣求無漏。受苦之中復分為二。初明三界苦。后明無漏非苦。前中復二。初明欲界苦。后辨色無色苦。欲界中分二。初略明五趣苦。后又于等活下廣明五趣苦。就廣明中。先明地獄苦。文分為四。一解大那落迦。二近邊。三寒。四孤獨。近邊中娘短吒者。此云糞尿蟲。觜如針故名鍼口出。身長一尺身白頭黑。此蟲及狗鳥獄卒等諸宗不同。薩婆多師經部大乘說是非情。然少差別。上座部師說為情類。設拉末梨狀如皂莢樹形。多諸刺故。地獄唯在此洲下。若餘二洲斷善作無間業來此受苦。婆沙說。三洲皆有邊地獄及獨一地獄。有說言。二洲有此二地獄非北洲。凈樂處故。吉祥者諸漫殊室利也。蘇陀味者。天中有樹出四食味名云蘇陀。所

【現代漢語翻譯】 現代漢語譯本 初地以上的菩薩已經沒有中途夭折的情況了，何必再遠說后位菩薩沒有中途夭折呢？所以可知下文所說的那種後身菩薩沒有中途夭折，是權巧方便而非真實情況，因此這裡不討論。關於無想天，根據《抉擇分》的說法，有三種情況。如果是下品因所感，必定中途夭折；如果是中品業所感，或者中途夭折，或者不中途夭折；如果是上品業所感，沒有中途夭折。因為有這種進退變化，所以這裡不討論。因為北俱盧洲的人都修習無我所的行業，所得果報是決定的，沒有中途夭折的情況，所以這裡特別說明。第五部分是關於受用，分為兩部分。首先標出三個方面，然後分別解釋。在分別解釋中，首先闡明受用苦樂。文分為兩部分：第一部分闡明四種苦受；第二部分從『又於四種那落迦中無有樂受』開始，闡明受樂。第三部分從『又由六種殊勝故苦樂殊勝』開始，總的闡明苦樂的勝劣差別。第四部分從『複次三界有情所依依身』開始，勸誡厭離三界，欣求無漏。在闡明苦受的部分，又分為兩部分：第一部分闡明三界之苦；第二部分闡明無漏不是苦。在闡明三界之苦的部分，又分為兩部分：第一部分簡略地闡明五趣之苦；第二部分從『又于等活』開始，廣泛地闡明五趣之苦。在廣泛闡明的部分，首先闡明地獄之苦。文分為四個部分：第一部分解釋大那落迦（Naraka，地獄）；第二部分解釋近邊地獄；第三部分解釋寒地獄；第四部分解釋孤獨地獄。在近邊地獄中，『娘短吒』的意思是糞尿蟲。因為嘴像針一樣，所以叫做鍼口蟲。身長一尺，身子是白色的，頭是黑色的。關於這種蟲以及狗、鳥、獄卒等，各個宗派的說法不同。薩婆多師（Sarvastivadins，一切有部）、經部（Sautrantika，經量部）、大乘（Mahayana）都說它們是非情（非有情識的）。然而略有差別。上座部（Theravada）的老師說它們是有情類。『設拉末梨』的形狀像皂莢樹，有很多刺。『地獄唯在此洲下』，意思是說，如果其他二洲的人斷了善根，造了無間業，就會來到這裡受苦。《大毗婆沙論》（Mahavibhasa）說，三洲都有邊地獄和獨一地獄。有人說，只有二洲有這兩種地獄，北俱盧洲沒有，因為那裡是清凈快樂的地方。吉祥指的是諸漫殊室利也（Manjushri，文殊菩薩）。蘇陀味指的是天上的樹木所產出的四種食物的味道，叫做蘇陀（Sudha，天上的甘露）。

【English Translation】 English version Beings who have attained the first Bhumi (stage of a Bodhisattva) are already free from premature death. Why speak of later-stage Bodhisattvas being free from premature death? Therefore, it should be understood that the statement in the following text about later-stage Bodhisattvas being free from premature death is a provisional teaching, not a definitive one, and thus it is not discussed here. Regarding the Asamjnika heavens (heavens of non-perception), according to the Vyakhya (commentary), there are three possibilities. If it is caused by an inferior karma, there will definitely be premature death. If it is caused by a middling karma, there may or may not be premature death. If it is caused by a superior karma, there will be no premature death. Because there is such variability, it is not discussed here. Because all beings in Uttarakuru (Northern Kurus) cultivate the practice of non-self, the result is certain and there is no premature death. Therefore, it is specifically mentioned here. The fifth section concerns enjoyment, and it is divided into two parts: first, the three aspects are outlined; then, each is explained separately. In the separate explanations, the experience of suffering and pleasure is first clarified. The text is divided into two parts: the first part clarifies the four types of suffering; the second part, beginning with 'Moreover, in the four types of Naraka (hells) there is no pleasure,' clarifies the experience of pleasure. The third part, beginning with 'Moreover, due to six kinds of superiority, the suffering and pleasure are superior,' generally clarifies the differences in superiority and inferiority between suffering and pleasure. The fourth part, beginning with 'Furthermore, the bodies relied upon by sentient beings in the three realms,' encourages aversion to the three realms and aspiration for the unconditioned (Anasrava). The explanation of suffering is further divided into two parts: the first part clarifies the suffering of the three realms; the second part clarifies that the unconditioned is not suffering. The explanation of the suffering of the three realms is further divided into two parts: the first part briefly clarifies the suffering of the five realms of existence; the second part, beginning with 'Moreover, in Samjiva (hell),' extensively clarifies the suffering of the five realms of existence. In the extensive explanation, the suffering of the hells is first clarified. The text is divided into four parts: the first part explains the great Naraka (hells); the second part explains the border regions (Utsada Narakas); the third part explains the cold hells; the fourth part explains the solitary hells. In the border regions, 'Niang duan zha' means dung and urine worms. Because their mouths are like needles, they are called needle-mouthed worms. They are one foot long, with white bodies and black heads. Regarding these worms, as well as dogs, birds, hell-wardens, etc., different schools have different views. The Sarvastivadins (Sarvastivadins), the Sautrantika (Sautrantika), and the Mahayana (Mahayana) say that they are non-sentient (non-sentient beings). However, there are slight differences. The Theravada (Theravada) teachers say that they are sentient beings. 'She la mo li' is shaped like a soap pod tree, with many thorns. 'The hells are only below this continent,' meaning that if people from the other two continents sever their roots of goodness and commit irreversible karma, they will come here to suffer. The Mahavibhasa (Mahavibhasa) says that all three continents have border hells and solitary hells. Some say that only two continents have these two hells, not Uttarakuru (Northern Kurus), because it is a pure and pleasant place. Auspicious refers to Manjushri (Manjushri). Sudha (Sudha) refers to the taste of the four foods produced by the trees in the heavens, called Sudha (Sudha).

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謂青黃赤白色。無色界有煩惱故有障故等者。基師解。由有煩惱故死不自在尚有死。由有障即長壽天難故於住正法不自在。今解。約惑業報以顯無堪任義也。自下第二明受樂中分三。三界別故。初在此卷。后二在第五。八熱八寒獨一近邊四地獄中無有樂受者。無異熟樂及等流樂。三種餓鬼亦爾者。次上各說由外障礙飲食等。抉擇此中無樂唯言三鬼。抉擇即言一分傍生亦名純苦者。傍生雖實爾無別相可標。略而不說。世親攝論說有等流樂者。唯識第五會云。應知彼依隨轉理說。隨薩婆多等說。或彼通說余雜受處。無異熟樂名純苦故。七寶中輪珠非情。餘五是情。輪珠二寶天帝所有。下應輪王。像寶即前非天脅中善住龍王五百子之一子。馬寶亦是天帝龍馬。女及二臣亦皆天帝之臣妾也。輪王化息還死歸天。余王王雖皆輪應。銀銅鐵別。亦無餘寶。北洲決定勝進者。彼洲定有生天后報業。無我觀前修十善業故。有處說。彼有後報業定墮鬼中。

論卷第五

次辨色界樂。初靜慮受離生喜樂者。顯揚第二云。離者。謂由修習對治斷所治障所得轉依。生者。謂從此所生故。喜者。謂已轉依者依于轉識心悅心踴心適心調安適受受所攝。樂者謂已轉依者依于藏識能攝受所依身令身怡悅安適受受所攝。第二靜慮受定生喜樂者

【現代漢語翻譯】 現代漢語譯本 所謂青黃赤白色。『無有煩惱故有障故等者』，基師解釋說：『由於有煩惱，所以死不自在，尚有死亡。由於有障礙，即長壽天難以居住，所以在住持正法上不自在。』現在解釋為：約惑、業、報來顯示沒有堪能的意義。 下面第二部分說明感受快樂，分為三部分，因為三界不同。首先是此卷的內容，后兩部分在第五卷。八熱地獄、八寒地獄、獨一地獄、近邊地獄這四種地獄中沒有快樂的感受，沒有異熟樂以及等流樂。三種餓鬼也是如此。前面各自說了由於外在障礙飲食等原因。抉擇中說這裡沒有快樂，只說了三種餓鬼。抉擇中說一部分傍生也名為純苦。傍生雖然確實如此，但沒有特別的相可以標明，所以省略不說。世親在《攝論》中說有等流樂，唯識第五會說：『應當知道那是依據隨轉理說的，隨薩婆多等說的。』或者那是通說其餘雜受之處，沒有異熟樂，所以名為純苦。七寶中的輪寶是非情之物，其餘五種是情之物。輪寶和珠寶是天帝所有的，下面應該是輪王所有。像寶就是前面非天脅中善住龍王五百個兒子中的一個兒子。馬寶也是天帝的龍馬。女寶和兩個臣寶也都是天帝的臣妾。輪王化生后死去，還是歸於天道。其餘的國王雖然都應是輪王，但有銀輪王、銅輪王、鐵輪王的區別，也沒有其餘的寶物。北俱盧洲決定勝進，那個洲必定有生天的后報業，因為在無我觀之前修習了十善業。有處說，那裡有後報業，必定會墮入鬼道。

論卷第五

接下來辨別快樂。首先是靜慮受離生喜樂，顯揚第二中說：『離，是指通過修習對治，斷除所治之障礙所得到的轉依。生，是指從此所生。喜，是指已經轉依的人，依靠轉識，內心喜悅、心生踴躍、內心舒適、內心調和，安適的感受所攝。樂，是指已經轉依的人，依靠藏識，能夠攝受所依之身，使身體怡悅安適的感受所攝。』第二靜慮受定生喜樂。

【English Translation】 English version These are called blue, yellow, red, and white colors. Regarding 'without afflictions, therefore with obstructions, etc.,' Master Ji explains: 'Because of afflictions, one is not free in death and still experiences death. Because of obstructions, such as the difficulty of residing in the long-life heavens, one is not free to abide in the correct Dharma.' Now, it is explained in terms of delusion, karma, and retribution to show the meaning of lacking capability. The second part below explains the experience of pleasure, divided into three parts because of the differences in the three realms. First is the content of this volume, and the latter two parts are in the fifth volume. In the eight hot hells, eight cold hells, solitary hells, and bordering hells, there is no experience of pleasure, neither Vipaka (異熟) pleasure nor Nisyananda (等流) pleasure. The three kinds of hungry ghosts are also the same. Previously, each spoke of external obstacles such as food and drink. The Determination states that there is no pleasure here, only mentioning the three kinds of ghosts. The Determination states that a portion of animals is also called pure suffering. Although animals are indeed like this, there is no special characteristic to mark them, so it is omitted. Vasubandhu (世親) in the Compendium of Abhidharma says there is Nisyananda pleasure, and the fifth assembly of Yogacarabhumi-sastra says: 'It should be known that it is said according to the principle of following transformation, as said by the Sarvastivadins (薩婆多).』 Or it is a general statement about other places of mixed experiences, without Vipaka pleasure, therefore called pure suffering. Among the seven treasures, the wheel jewel is non-sentient, and the other five are sentient. The wheel jewel and pearl jewel belong to the Deva Emperor (天帝), and below should belong to the Cakravartin (輪王). The elephant treasure is one of the five hundred sons of the dragon king who dwells well in the flank of the non-deva. The horse treasure is also the dragon horse of the Deva Emperor. The woman and two minister treasures are also consorts and ministers of the Deva Emperor. The Cakravartin transforms and dies, returning to the heavens. The other kings, although they should all be Cakravartins, are distinguished by silver wheel kings, copper wheel kings, and iron wheel kings, and there are no other treasures. Uttarakuru (北俱盧洲) is definitely superior, that continent definitely has the karma of future retribution of being born in the heavens because they cultivated the ten virtuous karmas before the non-self view. Some say that there, there is future retribution karma, and they will definitely fall into the realm of ghosts.

Treatise Volume Five

Next, distinguish pleasure. First is the joy and pleasure born of detachment in the Dhyana (靜慮) experience. The second Exposition of the Abhidharma says: 'Detachment refers to the transformation attained by cultivating antidotes and eliminating the obstacles to be eliminated. Born refers to being born from this. Joy refers to one who has already transformed, relying on the transformed consciousness, with inner joy, a leaping heart, inner comfort, inner harmony, and the comfort experienced. Pleasure refers to one who has already transformed, relying on the Alaya consciousness (藏識), which can gather and receive the body on which it relies, causing the body to be joyful and comfortable.' The second Dhyana experiences joy and pleasure born of Samadhi (定).

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。定謂已轉依者心住一境。即前得定。生者。謂從定所生。喜如前。非如初定創初得離。故言定生。初定之先未有定。故但言離生不言定生。第三靜慮受離喜妙樂者。謂或緣離第二欲增上教法。或緣彼教授為境界已見第二靜慮喜相過失而厭離之。妙樂者。謂已轉依者離喜離踴安適受受所攝。此中不言定生妙樂者。創離喜故。第四靜慮受舍念清凈寂靜無動之樂者。離下二定粗染八動法故。謂初定離憂。二定離尋伺苦。三定離喜。四定離樂及入出息。故名寂靜不動。舍清凈者。謂超過尋伺喜樂等下三定中一切動故。心平等性心正直性心無動轉而安住性。念清凈者。謂超過彼一切動故。心不忘失而明瞭性。此二最勝所以偏說。下辨無色界受。極寂靜解脫之樂者。空處離色想滅有對想息種種相。識處離空想緣彼空處無邊之識。無所有處離識無邊想推求識處上境界無少所得除無所有。非想非非想處超無所有想緣無所有處上境界唯得無所有極細心心所。由此想故名極寂靜。隨離下障名解脫樂。對法亦言。寂靜異熟由彼界中有滅定故。心行細故。無業色故。果長時故。名為寂靜解脫之樂。此及第四定受彼身心安適名樂。體非樂受。自下第二總明苦樂勝劣差別中分三。初明六處殊勝。次明聖非聖財。后又外有欲者下明受欲差別苦。六處

【現代漢語翻譯】 現代漢語譯本 『定』是指已經轉依（parinama，轉變）者，其心安住於一境。即先前所獲得的禪定。『生』是指從禪定中所產生的。喜悅如同之前所說。並非像初禪那樣，是最初獲得離欲。所以說是『定生』。初禪之前沒有禪定，所以只說『離生』，不說『定生』。 第三禪是感受離喜之妙樂者。或者緣于遠離第二禪的欲增上教法，或者緣于以彼教授為境界，已經見到第二禪喜相的過失而厭離它。『妙樂』是指已經轉依者，遠離喜悅和踴躍，安適地感受受所攝的樂受。這裡不說『定生妙樂』，是因為初次遠離喜悅的緣故。 第四禪是感受舍念清凈寂靜無動之樂者。遠離下二禪的粗染八動之法。初禪離憂，二禪離尋伺苦，三禪離喜，四禪離樂以及入出息。所以名為寂靜不動。『舍清凈』是指超過尋伺喜樂等下三禪中的一切動。心平等性、心正直性、心無動轉而安住性。『念清凈』是指超過彼一切動，心不忘失而明瞭性。這二者最為殊勝，所以特別說明。 下面辨析無受。『極寂靜解脫之樂』是指，空無邊處遠離色想，滅有對想，止息種種相。識無邊處遠離空想，緣彼空無邊處無邊之識。無所有處遠離識無邊想，推求識無邊處上境界，無少所得，除了無所有。非想非非想處，超越無所有想，緣無所有處上境界，唯得無所有極細心心所。由此想故，名為極寂靜。隨著遠離下層障礙，名為解脫樂。《對法》也說，寂靜異熟，由於彼界中有滅定故，心行細故，無業色故，果長時故，名為寂靜解脫之樂。此樂以及第四禪所受的彼身心安適，名為樂。體性並非樂受。 自此以下，第二部分總明苦樂勝劣差別，分為三部分。首先說明六處殊勝。其次說明聖非聖財。后又外有欲者，說明受欲差別苦。六處

【English Translation】 English version 'Samadhi' (定, concentration) refers to one who has already undergone parinama (轉依, transformation), whose mind dwells on a single object. This is the previously attained samadhi. 'Born' refers to that which arises from samadhi. The joy is as previously described. It is not like the initial dhyana (禪定, meditative state), which is the first attainment of detachment. Therefore, it is said 'born of samadhi'. Before the first dhyana, there is no samadhi, so it is only said 'born of detachment', not 'born of samadhi'. The third dhyana is one who experiences the wonderful bliss of detachment from joy. Either due to being distant from the teachings of desire-increase in the second dhyana, or due to taking those teachings as an object, having seen the faults of the joy aspect of the second dhyana and being disgusted with it. 'Wonderful bliss' refers to one who has already undergone transformation, being detached from joy and elation, comfortably experiencing the pleasure included in feeling. Here, it is not said 'bliss born of samadhi' because it is the first time being detached from joy. The fourth dhyana is one who experiences the bliss of equanimity, mindfulness, purity, tranquility, and immovability. It is detached from the coarse and defiled eight moving dharmas (法, phenomena) of the lower two dhyanas. The first dhyana is detached from sorrow, the second dhyana is detached from the suffering of investigation and analysis, the third dhyana is detached from joy, and the fourth dhyana is detached from pleasure and inhalation and exhalation. Therefore, it is called tranquility and immovability. 'Purity of equanimity' refers to surpassing all movement in the lower three dhyanas, such as investigation, analysis, joy, and pleasure. The equanimity of mind, the uprightness of mind, the immovability and abiding nature of mind. 'Purity of mindfulness' refers to surpassing all that movement, the mind not forgetting and being clear. These two are the most excellent, so they are specifically mentioned. Below, we analyze the absence of feeling. 'The bliss of extremely tranquil liberation' refers to the Sphere of Infinite Space being detached from the perception of form, extinguishing the perception of resistance, and ceasing all kinds of appearances. The Sphere of Infinite Consciousness is detached from the perception of space, taking the infinite consciousness of that Sphere of Infinite Space as its object. The Sphere of Nothingness is detached from the perception of infinite consciousness, seeking the upper realm of the Sphere of Infinite Consciousness, obtaining nothing, except for nothingness. The Sphere of Neither Perception Nor Non-Perception transcends the perception of nothingness, taking the upper realm of the Sphere of Nothingness as its object, only obtaining the extremely subtle mind and mental factors of nothingness. Because of this perception, it is called extremely tranquil. Following the detachment from lower obstacles, it is called the bliss of liberation. The Abhidharma (對法, Buddhist texts) also says that tranquil vipaka (異熟, result) is called the bliss of tranquil liberation because there is cessation-attainment in that realm, the activity of the mind is subtle, there is no karmic form, and the result is long-lasting. This bliss, as well as the comfort of body and mind experienced in the fourth dhyana, is called bliss. Its nature is not pleasure. From here on, the second part generally explains the differences between the superiority and inferiority of suffering and pleasure, divided into three parts. First, it explains the excellence of the six places. Second, it explains the noble and ignoble wealth. Later, those who have desires externally explain the suffering of the difference of desires. The six places

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殊勝中。意顯地獄從上至下苦轉殊勝。言無簡擇者。不知己業翻瞋獄卒。展轉癡故。苦器漸增者。景雲。惡業是苦報依處。名為苦器。由業增減苦亦增減。今解。所依者處所也。樂翻苦中。有簡擇者能知先業獲今善果。而更修善樂果乃增。若言由我自然得樂不由先業。善既漸微樂便速滅。故非殊勝。聖非聖財異中。無尋思輪石等者。謂無推求尋思之心。以輪轉石槌打筑踏其身令身滋長。此是西國按摩之法。吉祥草等者。西國道人行時。以吉祥草或以頻䗍果或䗍貝。或滿充盛物以贈行人。以此吉物以表吉祥相。名清凈資具。頻䗍果者頻婆果也。景雲。其形似枳。其中蘘。內如鬱金色。七聖財體隨其所應通有漏無漏。戒聞多有漏。舍即慧。施或通舍數。此七勝故偏立聖財。非聖多起相違七故。下差別中。以三界樂及不繫樂為聖財故。由此準知。諸善所感三界異熟不順出世名非聖財。順出世善三界一切及不繫法皆名聖財。十五種差別者。初十又字各一。一起善惡行。二生有無罪。罪謂當惡果。三遍不遍身。四時節長短。外緣謂資具。內緣謂聖道正法。五地寬狹。六引長短。七有無盡。八奪不奪。奪即五家侵損也。九持不持。十足不足。足謂三乘無學道滿。第十一又字下有五。一有怖畏。二有怨對。三有交橫。四有燒惱。五不

【現代漢語翻譯】 現代漢語譯本 殊勝之中，意思是顯示地獄從上到下，苦難的程度逐漸增加，非常慘烈。說到『無簡擇者』，是因為受刑者不知是自己的惡業所致，反而嗔恨獄卒，輾轉于愚癡之中。『苦器漸增者』，景雲法師解釋說：『惡業是承受苦報的依據，被稱為苦器。由於業力的增減，苦報也會隨之增減。』我的理解是，『所依』指的是處所。 在『樂翻苦中』，『有簡擇者』能夠認識到是先前的業力導致了現在的善果，因此更加努力地修善，從而使樂果增加。如果說『我自然而然地得到快樂，不是因為先前的業力』，那麼善行就會逐漸減少，快樂也會迅速消失，因此不是殊勝的。 在『聖非聖財異中』，『無尋思輪石等者』，指的是沒有推求尋思之心。用輪轉的石頭、木槌敲打、夯筑、踩踏身體，使身體滋長。這是西國的一種刑罰。『吉祥草等者』，西國的修行人在行走時，會用吉祥草、頻婆果（頻䗍果）或䗍貝，或者盛滿物品來贈送給行人。用這些吉祥的物品來表示吉祥的象徵，稱為清凈資具。頻䗍果就是頻婆果。景雲法師說，它的形狀像枳樹，其中有蘘，內部像鬱金的顏色。七聖財的本體，根據情況，可以是有漏的，也可以是無漏的。戒和聞大多是有漏的，舍就是慧，施可以通於舍。因為這七種殊勝，所以特別稱為聖財。非聖財大多會產生與這七種相違背的情況。 在下面的差別中，以三界之樂以及不繫之樂作為聖財。由此可以推知，各種善行所感得的三界異熟果報，如果不順應出世法，就稱為非聖財。順應出世法的善行，所感得的三界一切果報以及不繫之法，都稱為聖財。 『十五種差別者』，最初的十種差別，每個差別都用『又』字連線：一是發起善惡行為；二是產生有罪或無罪的結果，罪指的是將來的惡果；三是遍及或不遍及全身；四是時間長短，外緣指的是資具，內緣指的是聖道正法；五是土地寬窄；六是引用的長短；七是有無盡頭；八是奪取或不奪取，奪取指的是被五家（火、水、盜賊、惡王、不肖子孫）侵損；九是持有或不持有；十是滿足或不滿足，滿足指的是三乘無學道圓滿。第十一個『又』字下面有五種差別：一是有怖畏；二是有怨對；三是有交橫；四是有燒惱；五是不...

【English Translation】 English version In 'Supreme among...', it shows that the suffering in hell increases from top to bottom, becoming extremely severe. 'Without distinction' means that the sufferers, not knowing that their suffering is due to their own evil deeds, instead resent the hell guards, revolving in ignorance. 'The instruments of suffering gradually increase' is explained by Master Jingyun: 'Evil karma is the basis for receiving suffering retribution, and is called the instrument of suffering. Due to the increase or decrease of karma, the suffering retribution will also increase or decrease.' My understanding is that 'basis' refers to the location. In 'Joy turns into suffering...', 'those with discernment' can recognize that their present good results are due to their previous karma, and therefore work harder to cultivate goodness, thereby increasing the fruits of joy. If one says, 'I naturally obtain happiness, not because of previous karma,' then good deeds will gradually decrease, and happiness will quickly disappear, therefore it is not supreme. In 'Differences between noble and ignoble wealth...', 'without seeking or contemplating wheels, stones, etc.' refers to not having a mind of seeking or contemplation. Using rotating stones, mallets to beat, ram, and trample the body, causing the body to grow. This is a type of punishment in the Western countries. 'Auspicious grass, etc.' refers to the practice of Western ascetics giving auspicious grass, Bimba fruits (Pinjja fruits), or shells, or containers filled with items to travelers when they walk. Using these auspicious items to represent auspicious symbols is called pure provisions. Pinjja fruit is Bimba fruit. Master Jingyun said that its shape is like a trifoliate orange, with a capsule inside, and the inside is like the color of turmeric. The substance of the seven noble treasures, depending on the situation, can be with outflows or without outflows. Precepts and learning are mostly with outflows, giving is wisdom, and charity can encompass giving. Because these seven are supreme, they are specifically called noble treasures. Ignoble wealth mostly gives rise to situations that contradict these seven. In the following differences, the joy of the three realms and the joy of non-attachment are taken as noble wealth. From this, it can be inferred that the various mature retributions of the three realms that are felt due to good deeds, if they do not accord with transcendence, are called ignoble wealth. The good deeds that accord with transcendence, all the retributions of the three realms and the laws of non-attachment that are felt, are called noble wealth. 'Fifteen kinds of differences', the first ten differences are each connected with the word 'also': First, initiating good and evil actions; second, producing the result of guilt or innocence, guilt refers to future evil results; third, pervading or not pervading the whole body; fourth, the length of time, external conditions refer to provisions, internal conditions refer to the noble path and the true Dharma; fifth, the width of the land; sixth, the length of citation; seventh, whether there is an end or not; eighth, whether it is taken away or not, taken away refers to being encroached upon by the five families (fire, water, thieves, evil kings, unworthy descendants); ninth, whether it is held or not held; tenth, whether it is satisfied or not satisfied, satisfied refers to the perfection of the three vehicles of no-learning. The eleventh 'also' has five differences below: First, there is fear; second, there is resentment; third, there is intersection; fourth, there is burning; fifth, not...

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能斷後世大苦。有燒惱中如疥癩病者。如患疥時悶極生樂。似樂實苦。妄生樂想。世樂亦然。癩為蟲鉆妄生樂覺。富貴亦爾。受欲差別中文分為二。初標五德以彰慧命與染欲別。二此中已下別顯五失以簡慧命。于中五失如次翻前五德。一染行。言無簡擇舍者癡也。二非畢竟。以無常故。三非一向定。一起喜愛一起憂恚等故。四非不失。邪慧命者雖已離欲復還退起。五非真實。后二又字之所顯也。于中初又字者真顯非真實。后又字者舉未制魔。而重明非實也。言魔軍者。如智論說欲等十軍。魔事者。謂作不善業也。自下第四勸厭三界欣求無漏。又說有有愛味喜乃至墮二界攝者。此有二說。一云。有愛味喜是欲界喜。離愛味喜者是初二定退分住分凈定相應喜。有勝離愛味喜者即是勝分決定分相應喜。此二但是色界名墮二界攝。一云。多界中說三界。謂色界無色界斷界。欲色兩界俱名色界。此中有愛味喜是欲界初二靜慮貪相應喜。離愛味喜是欲界初二定非染喜。勝離愛味喜是無漏斷界攝。初二墮色界。后一墮在斷界。故云墮二界攝。此依住樂非謂受樂者。入滅定時身凝不動名為住樂。上明苦樂受用。第二飲食受用。將生者中有。已生即是五趣有。顯出三界不假四食。唯識第四說。食有四種。一者段食。變壞為相。謂欲界系香

【現代漢語翻譯】 現代漢語譯本 能斷除後世的巨大痛苦。對於那些在煩惱中如同患有疥瘡疾病的人來說，就像患疥瘡時感到極度煩悶而產生虛假的快樂一樣，這種快樂實際上是痛苦的，只是妄想產生的快樂。世間的快樂也是如此。疥瘡是由於蟲子鉆咬而妄生快樂的感覺，富貴也是如此。感受慾望的差別，從文義上可以分為兩部分。首先標明五德，是爲了彰顯智慧之命與染污之慾的區別。其次，從『此中已下』開始，分別顯示五種過失，以區分智慧之命。其中，五種過失依次對應於前面的五德。一是染污的行為，意思是說沒有選擇地施捨是愚癡。二是非畢竟，因為世事無常。三是非一向決定，因為會產生喜愛，也會產生憂愁等情緒。四是非不失，邪惡的智慧之命即使已經脫離慾望，也會再次退轉。五是非真實，後面的兩個『又』字所顯示的。其中，第一個『又』字真正顯示了非真實。後面的『又』字是舉出尚未制伏的魔，而再次說明非真實。所說的魔軍，如《智論》所說，指慾望等十種軍隊。魔事，是指造作不善的業。從下面開始，第四部分勸誡人們厭離三界，欣求無漏的境界。又說有有愛味喜，乃至墮入二界所攝的情況。對此有兩種說法。一種說法是，有愛味喜是欲界的喜。離愛味喜是初禪和二禪的退分住分凈定相應的喜。有勝離愛味喜，就是勝分決定分相應的喜。這兩種喜只是名稱上屬於二界所攝。另一種說法是，在多界中說三界，指的是無斷界（：此處原文缺失，無法翻譯），欲界和色界都稱為（：此處原文缺失，無法翻譯）。這裡所說的有愛味喜是欲界初禪和二禪的貪愛相應的喜。離愛味喜是欲界初禪和二禪的非染污的喜。勝離愛味喜是無漏斷界所攝。前兩種喜屬於（**：此處原文缺失，無法翻譯），后一種喜屬於斷界。所以說墮入二界所攝。這裡是依據住樂來說的，不是指受樂的人。入滅定時，身體凝固不動，稱為住樂。上面說明了苦樂的感受和享用。第二部分是飲食的享用。將要出生的稱為中有，已經出生的就是五趣有。顯示出三界不能缺少四種食物。《唯識論》第四卷說，食物有四種。第一種是段食，以變壞為特徵，指的是欲界系的香。

【English Translation】 English version It can cut off the great suffering of future lives. For those who are like having scabies in the midst of burning afflictions, it is like feeling extremely bored and generating false pleasure when suffering from scabies. This pleasure is actually suffering, merely a delusion of pleasure. Worldly pleasures are also like this. Scabies is caused by worms burrowing and falsely generating a feeling of pleasure; wealth and nobility are also like this. The difference in experiencing desires can be divided into two parts in terms of meaning. First, the five virtues are marked to highlight the difference between the wisdom-life and the defiled desires. Second, starting from '此中已下 (cǐ zhōng yǐ xià, from here onwards)', the five faults are separately displayed to distinguish the wisdom-life. Among them, the five faults correspond to the previous five virtues in order. First is defiled conduct, meaning that indiscriminate giving is foolish. Second is non-ultimate, because of impermanence. Third is not always fixed, because love and sorrow arise together. Fourth is not non-loss, as even those with perverse wisdom-life, although having left desires, may regress and arise again. Fifth is not real, as shown by the two '又 (yòu, also)' characters later. Among them, the first '又 (yòu, also)' character truly shows non-reality. The second '又 (yòu, also)' character cites the undomesticated demons to reiterate non-reality. The so-called demon army, as the Mahaprajnaparamita Shastra says, refers to the ten armies such as desires. Demonic deeds refer to creating unwholesome karma. From below, the fourth part advises people to be disgusted with the three realms and to seek the unconditioned realm with joy. It also speaks of the situation of having love-taste-joy, and even falling into the category of the two realms. There are two explanations for this. One explanation is that love-taste-joy is the joy of the desire realm. Leaving love-taste-joy is the joy corresponding to the declining-part, abiding-part, and pure concentration of the first and second dhyanas. Having superior leaving love-taste-joy is the joy corresponding to the superior-part and decisive-part. These two joys are only nominally included in the two realms. Another explanation is that among the many realms, the three realms are spoken of, referring to the 無斷界 (wú duàn jiè, Non-cessation realm - missing text, unable to translate), the desire realm and the form realm are both called （ - missing text, unable to translate). The love-taste-joy mentioned here is the joy corresponding to the greed of the first and second dhyanas of the desire realm. Leaving love-taste-joy is the non-defiled joy of the first and second dhyanas of the desire realm. Superior leaving love-taste-joy is included in the unconditioned cessation realm. The first two joys belong to （ - missing text, unable to translate), and the last joy belongs to the cessation realm. Therefore, it is said to be included in the two realms. This is based on abiding in joy, not referring to those who experience joy. When entering cessation, the body becomes rigid and unmoving, which is called abiding in joy. The above explains the feeling and enjoyment of suffering and joy. The second part is the enjoyment of food. Those who are about to be born are called antarabhava (intermediate existence), and those who have already been born are the existences of the five realms. It shows that the three realms cannot lack the four kinds of food. The fourth volume of the Yogacarabhumi-sastra says that there are four kinds of food. The first is coarse food, characterized by change and decay, referring to the fragrance of the desire realm.

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味觸三于變壞時能為食事。由此色處非段食攝。以變壞時色無用故。二者觸食觸境為相。謂有漏觸才取境時攝受喜等能為食事。此觸雖與諸識相應屬六識者。食義偏勝。能粗顯境攝受喜樂及順益舍資養勝故。三意思食。希望為相。謂有漏思與欲俱轉希可愛境能為食事。此思雖與諸識相應屬意識者。食義偏勝。意識于境希望勝故。四者識食。執持為相。謂有漏識由段觸思勢力增長能為食事。此識雖通諸識自體而第八識食義偏勝。一類相續執持勝故。由是集論說。此四食三蘊五處十一界攝。此中段食或有唯香說之為食。如中有之所食也。或有唯觸說之為食。如那落迦府藏中風等。未必具三。又于那落迦至彼得久住者。諸大地獄皆有此食。六十六說無粗食。今說細者。其細物小地獄亦有。由諸段食于變壞時方能起用資諸根等。由此因緣彼得久住。非如小乘吞鐵丸時暫除飢渴說之為食。今大乘義意飢渴苦輕。鐵丸洋銅生苦則重。以重脫輕不覺飢渴。非謂鐵丸等有其食用。第三淫慾受用中。那落迦無淫事者。四種地獄皆無。或有說者。八寒熱無。獨一等有。問上之二天既無攝受。云何有彼不與取欲邪行業道耶。答于化無攝受業果者有之故有二業道。或彼無此。亦復何爽。景雲。論實彼之二天所有實女還有屬者。如維摩詰室有萬二

【現代漢語翻譯】 現代漢語譯本 味、觸三種在變壞時才能成為食物。因此，色處不屬於段食所攝，因為變壞時色沒有作用。二者是觸食，以觸境為相。指有漏觸在取境時，攝受喜等，能成為食物。此觸雖然與諸識相應，屬於六識，但食的意義更為突出，因為它能粗略地顯現境界，攝受喜樂，以及順益舍，資養更為殊勝。三是意思食，以希望為相。指有漏思與欲俱轉，希望可愛的境界，能成為食物。此思雖然與諸識相應，屬於意識，但食的意義更為突出，因為意識對於境界的希望更為強烈。四是識食，以執持為相。指有漏識由段食、觸食、思食的勢力增長，能成為食物。此識雖然貫通諸識自體，但第八識的食義更為突出，因為它能一類相續地執持。因此，《集論》說，這四食包含三蘊、五處、十一界所攝。其中段食，或者只有香，稱之為食，例如中有（bardo）之所食。或者只有觸，稱之為食，例如那落迦（Naraka，地獄）府藏中的風等，未必具備三種。又在那落迦（Naraka，地獄），到達那裡並能長久居住的人，所有大地獄都有這種食物。《六十六》說沒有粗食，現在說細的，那些細小的東西小地獄也有。由於各種段食在變壞時才能起作用，資養諸根等，因此他們才能長久居住。不像小乘吞鐵丸時暫時消除飢渴，就說它是食物。現在大乘的意義是飢渴的痛苦減輕，鐵丸洋銅產生的痛苦則加重。因為以重脫輕，所以不覺得飢渴，並非說鐵丸等有食物的作用。第三是淫慾受用中，那落迦（Naraka，地獄）沒有淫事，四種地獄都沒有。或者有人說，八寒熱地獄沒有，獨一地獄等有。問：上面的二天既然沒有攝受，為什麼會有彼不與取（stealing）的欲邪行業道呢？答：對於化生沒有攝受業果的，有這種可能，所以有二業道。或者他們沒有這些，又有什麼妨礙呢？景雲：論述實際上那二天所有真實的女子還有所屬者，就像維摩詰室有一萬二千天女一樣。

【English Translation】 English version The three, taste and touch, can become food when they are changing and decaying. Therefore, the realm of form is not included in coarse food, because form is useless when it is decaying. Secondly, there is contact-food, which has the characteristic of contacting objects. This refers to the defiled contact that, when grasping an object, receives joy and other feelings, and can become food. Although this contact is associated with all consciousnesses and belongs to the six consciousnesses, the meaning of 'food' is more prominent because it can roughly manifest the realm, receive joy and pleasure, and nourish in a beneficial way. Thirdly, there is volition-food, which has the characteristic of hope. This refers to defiled volition that, together with desire, hopes for desirable realms and can become food. Although this volition is associated with all consciousnesses and belongs to the consciousness, the meaning of 'food' is more prominent because the consciousness has a stronger hope for realms. Fourthly, there is consciousness-food, which has the characteristic of holding. This refers to defiled consciousness that, through the power of coarse food, contact-food, and volition-food, increases and can become food. Although this consciousness pervades the self-nature of all consciousnesses, the meaning of 'food' is more prominent in the eighth consciousness because it continuously holds in a similar way. Therefore, the Abhidharmasamuccaya says that these four foods are included in the three aggregates, five sense bases, and eleven realms. Among them, coarse food may only be fragrance, which is called food, such as what the bardo (intermediate state) beings eat. Or it may only be touch, which is called food, such as the wind in the Naraka (hell) treasury, and does not necessarily have all three. Furthermore, in Naraka (hell), those who arrive there and can live for a long time, all the great hells have this food. The Sixty-Six says there is no coarse food, but now it is said that there is fine food, and the small hells also have these fine things. Because all kinds of coarse food can only function when they are changing and decaying, nourishing the sense faculties and so on, they can live for a long time. It is not like in the Lesser Vehicle, when swallowing iron balls temporarily eliminates hunger and thirst, it is said to be food. Now, in the meaning of the Great Vehicle, the suffering of hunger and thirst is lessened, while the suffering produced by molten copper iron balls is increased. Because the heavy relieves the light, one does not feel hunger and thirst, and it is not said that iron balls and the like have the function of food. Thirdly, in the enjoyment of sexual desire, there is no sexual activity in Naraka (hell); none of the four kinds of hells have it. Or some say that the eight cold and hot hells do not have it, but the solitary hells and others do. Question: Since the two heavens above do not have reception, how can there be the path of wrong livelihood of not giving and taking (stealing)? Answer: For those who are born by transformation and do not have the karmic result of reception, it is possible, so there are two paths of action. Or they do not have these, and what harm is there? Jingyun: The treatise actually says that the real women possessed by those two heavens still have owners, just like Vimalakirti's room had twelve thousand goddesses.

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千天女隨魔還宮。其中天女若化若實若無屬著。云何隨魔還彼天宮。第六生建立中。言不動者。以第四靜慮離變異受故云也。第七自體。遊戲妄念及意憤天者。景師等解。此即欲界空居四天。下之二天俱句中攝。以非天殺故。后補闕問。帝釋與修羅戰時。上之四天各遣天眾來助帝釋。防守蘇迷盧山四面。云何不與非天戰耶。解云。但助守城非共戰也。若爾上之四天不自害天。不殺修羅即無殺業。云何欲天有十惡業。解云。總說欲天造十惡業。何必六天皆遍造。問若以此文即證遊戲妄念意相憤怨遍在空居四天者。何故對法第三明二十四已生中說。清凈已生者。謂遊戲妄念意相憤怨。樂變化天他化自在天色無色界諸天多放逸。故隨其所應于所受用境及所住定自在而轉。不清凈已生者。謂彼所餘。此文即說夜魔天名遊戲妄念。都史多天名意相憤怨。次即別明樂變化天他化天故。奘法師解。為欲階別空居四天故作是說。以他化自在天唯屬第六。樂變化天唯屬第五。故說意相憤怨屬第四天。遊戲妄念屬第三天。道理遊戲妄念意相憤怨通空居四天。以地居二天行欲與人相似。是故不名清凈已生。空居四天但有相抱執手相笑相視。行欲事輕。是故得名清凈已生。準彼智論。妄念意憤皆通六慾。俱句中謂彼眾生處已生位等者。縱非處羯

【現代漢語翻譯】 現代漢語譯本 千天女跟隨魔返回宮殿。這些天女，無論是化現的、真實的，還是沒有歸屬的，為何會跟隨魔返回他的天宮？在第六生建立中，說『不動』，是因為第四禪定遠離了變異的感受。 第七自體，指遊戲妄念天和意憤天。景師等人解釋說，這指的是欲界的空居四天。下面的兩個天（指四大王眾天和三十三天）包含在『俱句』中，因為它們不殺害天人。後面的補闕問：帝釋（Indra，天帝）與修羅（Asura，非天）戰鬥時，上面的四個天（指夜摩天、兜率天、樂變化天、他化自在天）各自派遣天眾來幫助帝釋，防守須彌山（Sumeru，山名）的四面。為什麼不與非天戰鬥呢？解釋說：只是幫助守城，不是共同戰鬥。如果這樣，上面的四個天不自相殘害天人，也不殺害修羅，就沒有殺業。為什麼欲界天會有十惡業？解釋說：總的來說欲界天會造十惡業，不一定六個天都普遍造作。 問：如果用這段文字來證明遊戲妄念、意相憤怨遍佈在空居四天，為什麼《對法論》第三卷中，在說明二十四種已生時說：『清凈已生』，指的是遊戲妄念天、樂變化天、他化自在天、色無色界諸天，他們大多放逸，所以隨著他們所應，在所受用的境界和所住的禪定中自在而轉。『不清凈已生』，指的是他們之外的。這段文字就說明了夜摩天（Yama，天名）名為遊戲妄念，兜率天（Tushita，天名）名為意相憤怨，接下來分別說明樂變化天和他化自在天。奘法師（Xuanzang，唐朝法師）解釋說，爲了區分空居四天，所以這樣說。因為他化自在天只屬於第六天，樂變化天只屬於第五天，所以說意相憤怨屬於第四天，遊戲妄念屬於第三天。道理上說，遊戲妄念、意相憤怨通於空居四天。因為地居二天（四大王眾天和三十三天）行欲與人相似，所以不稱為清凈已生。空居四天只有相抱、執手、相笑、相視，行欲事輕微，所以才得名清凈已生。按照《智論》的說法，妄念意憤都通於六慾天。『俱句』中說『這些眾生處於已生位等』，即使不是處於羯磨...

【English Translation】 English version Thousands of heavenly women followed the Mara (demon) back to his palace. These heavenly women, whether manifested, real, or unattached, why would they follow the Mara back to his heavenly palace? In the establishment of the sixth birth, it is said 'immovable' because the fourth Dhyana (meditative state) is free from changing sensations. The seventh self-nature refers to the heaven of Playful Thoughts and the heaven of Angry Intentions. Jing Shi and others explain that this refers to the four heavens of the desire realm that reside in the air. The lower two heavens (referring to the Cāturmahārājikā heaven and the Trāyastriṃśa heaven) are included in the 'both' phrase because they do not kill devas (gods). The later supplementary question: When Indra (the lord of gods) fought with the Asuras (demons), the upper four heavens (referring to the Yama heaven, the Tusita heaven, the Nirmāṇarati heaven, and the Paranirmita-vasavartin heaven) each sent heavenly hosts to help Indra, defending the four sides of Mount Sumeru (a mythical mountain). Why did they not fight with the Asuras? The explanation is: they only helped defend the city, not fight together. If so, the upper four heavens do not harm each other, nor do they kill Asuras, so they have no karma of killing. Why do the desire heavens have the ten non-virtuous actions? The explanation is: generally speaking, the desire heavens create the ten non-virtuous actions, but it is not necessary that all six heavens universally create them. Question: If this passage is used to prove that Playful Thoughts and Angry Intentions are prevalent in the four heavens residing in the air, why does the third volume of the Abhidharma state, when explaining the twenty-four already-born states, say: 'Pure already-born' refers to the heavens of Playful Thoughts, the Nirmāṇarati heaven, the Paranirmita-vasavartin heaven, and the heavens of the form and formless realms, who are mostly indulgent, so according to what they should, they freely turn in the realms they enjoy and the samadhi (meditative concentration) they dwell in. 'Impure already-born' refers to those other than them. This passage explains that the Yama heaven is named Playful Thoughts, and the Tusita heaven is named Angry Intentions, and then separately explains the Nirmāṇarati heaven and the Paranirmita-vasavartin heaven. Master Xuanzang explains that this is said in order to distinguish the four heavens residing in the air. Because the Paranirmita-vasavartin heaven only belongs to the sixth heaven, and the Nirmāṇarati heaven only belongs to the fifth heaven, it is said that Angry Intentions belongs to the fourth heaven, and Playful Thoughts belongs to the third heaven. In principle, Playful Thoughts and Angry Intentions are common to the four heavens residing in the air. Because the two heavens residing on the ground (the Cāturmahārājikā heaven and the Trāyastriṃśa heaven) engage in desire similar to humans, they are not called pure already-born. The four heavens residing in the air only have embracing, holding hands, laughing, and looking at each other, and the acts of desire are slight, so they are named pure already-born. According to the Treatise on the Great Perfection of Wisdom, frivolous thoughts and angry intentions are common to the six desire heavens. In the phrase 'these beings are in the state of already-born, etc.,' even if they are not in the karma...

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邏藍位。至已生位時濕化生等皆是此句。今順前文且言彼生處已生位。俱非中如來使者者。如涅槃經說。樹提長者母懷樹提時。佛記是男后未生位母便命終。外道譏訶佛記無驗。焚燒母日佛令使者入火取兒。母雖喪亡其兒不死。由佛力故火不燒使。佛但記兒不記母。故言不虛妄。問上二界天亦有中夭。何故不名自害耶。答一切眾生不定業多自由福盡。故有中夭。不同欲天食數起增上現行。但損天報得名自害。第八因緣果中有二。初標四門后隨別釋。辨相中復二。初總標舉五種因緣果相。所謂生得及成辨用。后依此五問答別解。生中初門以誰為先者。問因也。誰為建立誰和合者。問緣也。何法生者。問果也。已下諸問例同此也。為自種子為先者。為言熏習以為因緣。得中內分力有七德。事業障者。由多思覺發諸事業。嬈攘其心廢修善品名事業障。無此事障也。外分力有五德。教法猶在者。佛雖滅度而法猶住故。成中所知勝解愛樂為先者。夫欲立義須解自他宗。故言所知勝解。又隨自樂為所成立法此為因也。辨中又愛為先等者。此意說言。由過去愛為先。現在身為建立等。假有情安住也。用中名言種子為先因。法體生起為能建立。生時眾緣為和合。立法作用為果。顯揚十八云。即彼前生為建立。前生緣為和合等。辨建立中

分三。初因緣果依依處立。次釋因緣果義後有三複次重顯建立因。初中即三依依處。施設因者。體是依處。義稱為因。義依體立故說十因依十五處。依處名者。語因即依處。乃至無障礙則依處。皆持業。既依依處即建立因。隨說即因。乃至不相違即因。亦皆持業。初依處者。體唯是語。此語名因。顯義果故。而文中雲名為先故想等者。起說由漸次。先於三界系不繫法共立假名。隨見聞等欲說法特尋名想。想故起說故云也。領受依處以所觀待能所受為性。能受則受數。所受則一切法。今此論文以觀待而為因。又但明染凈。略無無記也。習氣依處以有漏無漏內外所有實種假種未成熟位而為自性。此文唯依雜染種說之。凈不凈業引內外異故。不依無記清凈因說。唯識寬通。有潤種依體同習氣。但成就位與前不同。此亦唯說染。染中唯說業不說名言種。乘前以說故。攝受因中無間滅境界依處即是二緣。根則六根。作用依謂除因緣余疏助現緣作具作用。士用依謂除因緣外親作現緣作者作用。此五攝受辨有漏法。總談雖爾而差別者。若欲界中心心數法即藉如是五種依處攝受因生。若是色不相應行唯藉作用士用攝受因生。又作用寬通情非情。士用即狹唯在生數。如欲界上二界亦爾。真見依處以無漏見為性。除引自種。于相應法能助。

【現代漢語翻譯】 現代漢語譯本 分三：首先確立因、緣、果的所依之處。其次解釋因、緣、果的含義，之後有三重複述，再次闡明因的建立。首先是三種所依之處。設施因（Śāsana-hetu，教導之因）：其本體是所依之處，其意義稱為因。意義依附於本體而成立，所以說十因（daśa hetu）依賴於十五處（pañcadaśa āśraya）。所依之處的名稱：語因（vacana-hetu，語言之因）即是所依之處，乃至無障礙（anāvaraṇa，無障礙）也是所依之處，都是持業釋（karmadhāraya，一種複合詞構成方式）。既然依賴於所依之處，就建立了因。隨順所說即是因，乃至不相違背即是因，也都是持業釋。最初的所依之處，其本體唯是語言。此語言名為因，因為它能顯現意義之果。而文中說『名為先故想等』，是因為發起言說有漸次。首先對於三界（trayo dhātu，欲界、色界、無色界）繫縛與不繫縛的法共同設立假名。隨著見聞等，想要說法，特別尋找名稱和概念。因為有概念才發起言說，所以這樣說。領受依處（pratisaṃvedanāśraya，感受所依）以所觀待的能受和所受為自性。能受是受蘊（vedanā-skandha，感受之集合），所受是一切法。現在此論文以觀待作為因，又只說明染污和清凈，省略了無記（avyākṛta，非善非惡）法。習氣依處（vāsanāśraya，習氣所依）以有漏（sāsrava，有煩惱）和無漏（anāsrava，無煩惱）的內外所有真實種子和假立種子未成熟的狀態作為自性。此文只依據雜染的種子來說明。因為清凈和不清凈的業會引生內外不同的果報，所以不依據無記清凈的因來說明。《唯識》（Vijñānavāda，唯識宗）的觀點更為寬泛，有潤種子（sneha-bīja，滋潤種子）的本體與習氣相同，但成就的狀態與前者不同。這裡也只說染污，染污中只說業，不說名言種子，因為前面已經說過了。攝受因（parigraha-hetu，攝取之因）中，無間滅境界依處（anantaranirodha-viṣayāśraya，無間滅盡的境界所依）就是二緣（dve pratyaya，二種緣）。根（indriya，根）就是六根（ṣaḍ indriya，眼、耳、鼻、舌、身、意）。作用依（kāraṇāśraya，作用所依）是指除了因緣之外，其餘疏遠的幫助顯現的緣的作用。士用依（puruṣakāra-āśraya，士夫作用所依）是指除了因緣之外，親近地作為顯現緣的作者的作用。這五種攝受辨別有漏法。總的來說雖然如此，但也有差別：如果是欲界（kāmadhātu，慾望界）中的心和心所法（citta-caitta，心和心理活動），就需要藉助這五種所依之處的攝受因才能產生。如果是色法（rūpa，物質）和不相應行法（cittaviprayuktasaṃskāra，非心非色的行蘊），就只需要藉助作用和士用的攝受因才能產生。而且作用寬泛地通於有情和非有情，士用則狹隘地只存在於有情數中。如同欲界一樣，上面的色界（rūpadhātu，色界）和無色界（arūpadhātu，無色界）也是如此。真見依處（satyadarśana-āśraya，真實見所依）以無漏的見為自性，除了引生自己的種子之外，對於相應的法能夠起到幫助作用。

【English Translation】 English version Divided into three parts: First, establish the bases upon which causes, conditions, and results rely. Second, explain the meaning of causes, conditions, and results, followed by three reiterations, further clarifying the establishment of causes. The first part concerns the three bases of reliance. The 'Śāsana-hetu' (teaching cause): its essence is the base of reliance, and its meaning is called a cause. Since meaning is established based on essence, it is said that the ten causes (daśa hetu) rely on the fifteen bases (pañcadaśa āśraya). The names of the bases of reliance: 'vacana-hetu' (speech cause) is the base of reliance, and even 'anāvaraṇa' (unobstructedness) is the base of reliance, both being appositional compounds (karmadhāraya). Since they rely on the bases of reliance, causes are established. Following what is said is a cause, and even not contradicting is a cause, both also being appositional compounds. The initial base of reliance, its essence is solely speech. This speech is called a cause because it manifests the result of meaning. The text says 'name comes first, hence thought, etc.' because initiating speech has a gradual order. First, for the bound and unbound dharmas of the three realms (trayo dhātu, desire realm, form realm, formless realm), provisional names are jointly established. Following seeing, hearing, etc., wanting to speak, one specifically seeks names and concepts. Because of concepts, speech is initiated, hence the saying. 'Pratisaṃvedanāśraya' (feeling base) takes the experiencer and the experienced, which are contemplated, as its nature. The experiencer is the feeling aggregate (vedanā-skandha), and the experienced is all dharmas. Now, this treatise takes contemplation as the cause, and only explains defilement and purity, omitting the unspecified (avyākṛta) dharmas. 'Vāsanāśraya' (habit-energy base) takes the state of unrealized potential of all internal and external real and imputed seeds, whether defiled (sāsrava) or undefiled (anāsrava), as its nature. This text only explains it based on the seeds of defilement. Because pure and impure karma lead to different internal and external results, it is not explained based on unspecified pure causes. The perspective of 'Vijñānavāda' (Yogācāra) is broader; the essence of 'sneha-bīja' (moisture seed) is the same as habit-energy, but the state of realization is different from the former. Here, only defilement is discussed, and within defilement, only karma is discussed, not the seeds of names, because it has been discussed before. In 'parigraha-hetu' (sustaining cause), 'anantaranirodha-viṣayāśraya' (immediately ceasing object base) is the two conditions (dve pratyaya). 'Indriya' (faculty) is the six faculties (ṣaḍ indriya, eye, ear, nose, tongue, body, mind). 'Kāraṇāśraya' (operative base) refers to the function of the distant aiding conditions that manifest, apart from causes and conditions. 'Puruṣakāra-āśraya' (volitional base) refers to the function of the agent who closely acts as the manifesting condition, apart from causes and conditions. These five sustainings distinguish defiled dharmas. Although this is the general explanation, there are differences: if it is mind and mental factors (citta-caitta) in the desire realm (kāmadhātu), they need to be produced by relying on the sustaining cause of these five bases. If it is form (rūpa) and non-associated formations (cittaviprayuktasaṃskāra), they only need to be produced by relying on the sustaining cause of operation and volition. Moreover, operation broadly applies to sentient and non-sentient beings, while volition narrowly exists only in sentient beings. Just like the desire realm, the form realm (rūpadhātu) and formless realm (arūpadhātu) above are also like this. 'Satyadarśana-āśraya' (true seeing base) takes undefiled seeing as its nature, and apart from leading to its own seed, it can help the corresponding dharmas.

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於後無漏能引。于無為能證。唯識論云。具攝受六辨無漏。此云或者不定之辭。意顯非但攝受真見辨無漏也。隨順處以三性有為漏與無漏種現能順後有為自界他界及無為果能引為性。文中勝品之言簡同品下品。非如同類因若生得善及染污法九品相望得為因若方便善與等勝因。然此引發因望他法故亦得為因。同類因但以自他為果。故二因用互有廣狹。言欲界系善法能引色無色系及不繫法者。此依波羅蜜多聲聞獨覺諸大菩薩起禪之位得相引生。然第十二唯云第三劫菩薩及如來能起一切地者。據不由功用任運超位而起說故云也。言無記法能引三性隨順依處者。謂諸種子攝用歸性可言無記。將因屬果性乃通三。今約攝用歸性與識同性義。說無記引三性。除斯以外諸現望現諸種望種更無別性。成隨順因。差別功能依以一切有為各于自果有為能起無為能證而為自性。前隨順依論性即狹。居自性故。談界則寬。引三界故。此差別依論性即寬。招異熟故。談界即狹。唯各自界各定別故。前隨順依望劣非依。此差別依一切皆得。和合依即以第二領受依乃至差別功能依處為體。測師問。前六因顯義已足。何須別立同事因耶。答前六是別。同事是總。總別異故。問緣中何也。答亦有總別。所謂三緣是別增上是總。然因中自有二種。一略謂同事

【現代漢語翻譯】 現代漢語譯本 于未來無漏之法能夠引導，于無為之境能夠證得。《唯識論》中說，『具有攝受、六種辨別無漏之功用』。這裡說『或者』是不確定的措辭，意在表明不僅僅是攝受真見才能辨別無漏。隨順因以三性有為的染污和無漏的種子、現行，能夠順著後有的有為（自界、他界）以及無為的果而引導，作為其性質。文中『勝品』的說法，是省略了同品和下品。並非如同類因，如果生得的善法和染污法，九品相互比較可以作為因，如果是方便善與等勝因。然而，這種引發因相對於其他法來說，也可以作為因。同類因只能以自身和他者作為結果，所以兩種因的作用範圍有所不同。說欲界系的善法能夠引導色界、無色界以及不繫之法，這是依據波羅蜜多（Paramita，到彼岸）、聲聞（Śrāvaka，聽聞佛法者）、獨覺（Pratyekabuddha，獨自覺悟者）、諸大菩薩（Bodhisattva，追求覺悟的眾生）在禪定中所獲得的境界而相互引導產生。然而，第十二卷只說第三劫的菩薩和如來能夠生起一切地，這是根據不由功用、任運超越位次而生起的情況來說的。說無記法能夠引導三性隨順的所依之處，是指各種種子攝用歸於其本性，可以稱為無記。將因歸屬於果的性質，就可以通達三性。現在根據攝用歸於本性，與識同性的意義來說，無記能夠引導三性。除了這些以外，各種現行相對於現行，各種種子相對於種子，沒有其他的性質，成為隨順因。差別功能因的性質是，一切有為法各自對於自己的果，有為法能夠生起，無為法能夠證得。前面的隨順因，從性質上來說比較狹窄，因為它屬於自性；從範圍上來說比較寬廣，因為它能夠引導三界。而這種差別因，從性質上來說比較寬廣，因為它能夠招感異熟果；從範圍上來說比較狹窄，因為它只在各自的界限內，各有一定的區別。前面的隨順因，相對於劣勢來說不是所依，而這種差別因，一切都可以作為所依。和合因是以第二領受依，乃至差別功能依處為本體。測師問道：前面的六因已經足夠顯明意義，為什麼還要另外設立同事因呢？回答說：前面的六因是分別的，同事因是總體的，總體和分別不同。問道：在緣中是什麼呢？回答說：也有總體和分別。所謂三緣是分別的，增上緣是總體的。然而因中自有兩種，一種是簡略的，就是同事因。

【English Translation】 English version It can lead to future unconditioned (anāsrava) states, and it can realize the unconditioned (asaṃskṛta). The Vijñāptimātratāsiddhi (Treatise on the Establishment of the Doctrine of Consciousness-Only) states, 'It possesses the function of embracing and distinguishing six types of unconditioned states.' Here, 'or' is an uncertain term, indicating that it is not only the embracing of true views that can distinguish the unconditioned. The concommitant cause (samanantara-hetu) with the seeds and manifestations of conditioned (saṃskṛta) defiled (sāsrava) and unconditioned (anāsrava) of the three natures (trisvabhāva), can lead to future conditioned (saṃskṛta) existences (own realm, other realms) and unconditioned (asaṃskṛta) results, as its nature. The term 'superior' in the text omits the equal and inferior. It is not like the homogeneous cause (sabhāga-hetu), where the congenitally acquired wholesome and defiled dharmas, when compared in nine grades, can serve as a cause, or the expedient wholesome and equal superior causes. However, this productive cause (kāraṇa-hetu), in relation to other dharmas, can also serve as a cause. The homogeneous cause (sabhāga-hetu) can only have itself and others as results, so the functions of the two causes differ in scope. The statement that wholesome dharmas of the desire realm (kāmadhātu) can lead to the form realm (rūpadhātu), formless realm (arūpadhātu), and unconditioned (asaṃskṛta) dharmas, is based on the positions of Paramita (Pāramitā, perfection), Śrāvaka (hearer), Pratyekabuddha (solitary Buddha), and great Bodhisattva (enlightenment being) in meditation, where they mutually lead to generation. However, the twelfth volume only states that Bodhisattva and Tathāgata (Thus Gone One) of the third kalpa (aeon) can generate all grounds, which is based on the effortless, spontaneous transcendence of positions. The statement that indeterminate (avyākṛta) dharmas can lead to the three natures' concommitant support, refers to the fact that various seeds, when their functions are gathered and returned to their nature, can be called indeterminate. When the cause is attributed to the nature of the result, it can penetrate the three natures. Now, based on the meaning of gathering functions and returning to nature, and being of the same nature as consciousness, it is said that the indeterminate can lead to the three natures. Apart from these, various manifestations in relation to manifestations, and various seeds in relation to seeds, have no other nature, becoming concommitant causes. The nature of the differential functional cause (visabhāga-hetu) is that all conditioned (saṃskṛta) dharmas can generate conditioned (saṃskṛta) results for themselves, and can realize the unconditioned (asaṃskṛta). The previous concommitant cause is narrow in nature, as it belongs to its own nature; it is wide in scope, as it can lead to the three realms. This differential cause is wide in nature, as it can attract different maturation results; it is narrow in scope, as it is only within its own realm, with each having a definite distinction. The previous concommitant cause is not a support in relation to inferiority, while this differential cause can be a support for everything. The cooperative cause (sahakāri-hetu) takes the second receptive support, and even the differential functional support, as its substance. The Śāstra master asks: The meanings of the previous six causes are already sufficiently clear, why is it necessary to separately establish the cooperative cause? The answer is: The previous six causes are separate, while the cooperative cause is general. The general and the separate are different. The question is: What is it among the conditions (pratyaya)? The answer is: There are also general and separate. The so-called three conditions are separate, while the dominant condition (adhipati-pratyaya) is general. However, there are two types of causes within the causes themselves, one is abbreviated, which is the cooperative cause.

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因攝前六因。二廣謂不相違攝前八因。除相違因。若唯識說生住成得四果。成有二種。一立二辨。攝此成辨無此作用。住謂水輪依風輪等。此論所無。何故二論取捨不同者。二論意趣所望別故。彼作用離體無故。所以不論。此無住者疏故不論。障礙依處謂一切有為無為能違生等皆是其體。問諸無為法如何能礙。解云。且如依空造宮室等不得成等者。即是無為障礙因義。問此相違以何為果。解云。由障礙力令法不生及不住等即是彼果。此即未來將生法由障礙現前便不得生。非是已起現在之法自然滅故。無障礙依謂于生等事中不障礙法通用一切有為無為諸法為體。依種子緣依處設施因緣等。唯識有兩說。一云。第三習氣。第四有潤。十一隨順。十二差別。十三和合。十五不障礙。此六依處中諸因緣種併名種子緣依處。依之立因緣。除第三四外餘四依處所有現行多斷故不說。或彼能辨果故亦名種。無間滅境界依處者。應知總顯二緣處依。非唯第五無間滅。第六境界緣依處中亦有中間二緣義故。除此余處皆增上緣。二云。種子唯屬第四有潤種子依處。依之立因緣。親能生果顯故偏說。餘名等疏隱故略而不論。無間唯第五。境界唯第六。如名自余顯依處中。雖有此二隱故不說。此已顯初之三緣故。餘十二處皆增上攝。非唯增上。

辨五果體者。異熟果以一切業所招無記五蘊為體。別報縱總總名異熟。等流果以一切有為漏無漏三性自類同品劣法前聚生后同品勝法後果為性。瑜伽唯識皆又說言。或似先業後果隨轉。如由殺生得短命。此實增上假名等流。命短同故。離系果以斷煩惱障及得果所證擇滅真如為性。斷所知障所得擇滅等但是增上果。所斷障體非系法故。六行所得亦增上攝。不斷種故。士用果有二義。一云。五蘊假者作用所得四塵為性。三十八云。占卜稼穡為自性故。二云。通以一切有為無為為性。別別諸法名士夫故。此能招得俱生無間隔越不生四種果故。增上果以一切有為無為為性。性寬通故。文云。依習氣隨順因緣依處施設異熟果及等流果等者。唯識別配此中文云。習氣依處得異熟果。隨順依處得等流果。各別得果。有勝功能故。離別說。非習氣處不得等流。唯識釋。此得五果中有二說。一云習氣處者。即顯第三第四十二十三十五此五依處得異熟果。隨順處者。即顯第三第四第九第十十一十二十三十五或取第八作用。如是或八或九此諸依處得等流果。真見處者。即顯第十十一十二十三十五或第八第九。如是或五或七此諸依處得離系果。士用依處復有兩義。一五蘊假者。二別別法。如前果中說。若依初義。即顯第二第九十三十五此四依處

【現代漢語翻譯】 現代漢語譯本 辨析五果體性： 異熟果（Vipāka-phala，由業力成熟而產生的果報）：以一切由業力所招感的無記性五蘊（pañca-skandha，色、受、想、行、識）為體性。『別報』和『總報』總體上都稱為異熟果。 等流果（Nisyanda-phala，與因相似的果報）：以一切有為法（saṃskṛta-dharma，有生滅變化的法）中，有漏（sāsrava，與煩惱相關的）或無漏（anāsrava，與解脫相關的）的三性（善、惡、無記）自類，即同品類的劣法前一階段，產生后一階段同品類的勝法為果的性質。瑜伽行派和唯識學派又說，或者類似於先前的業力，果報隨之流轉。例如，由於殺生而得到短命的果報。這實際上是增上果（Adhipati-phala）的假名等流，因為壽命短是相似的。 離系果（Visamyoga-phala，由斷煩惱而獲得的果報）：以斷除煩惱障（kleśa-āvaraṇa）以及獲得果位所證得的擇滅真如（nirodha-satya，通過智慧選擇而達到的寂滅真如）為體性。斷除所知障（jñeya-āvaraṇa）所獲得的擇滅等，只是增上果。因為所斷除的障礙本身不是繫縛之法。通過六行觀（ṣaḍ-ākāra）所獲得的果也屬於增上果，因為沒有斷除種子。 士用果（Puruṣakāra-phala，由人的努力而產生的果報）：有兩種解釋。一種說法是，五蘊假合之人的作用所得到的四塵（四大種，地、水、火、風）為體性。《三十八品釋》中說，占卜和稼穡為自性。另一種說法是，普遍地以一切有為法和無為法為體性，因為各個不同的法都可稱為『士夫』（puruṣa，人）。這能招感獲得俱生果（sahajāta-phala）、無間果（anantara-phala）、越果（ati-pāka-phala）和不生果（anutpāda-phala）這四種果報。 增上果（Adhipati-phala，由增上緣產生的果報）：以一切有為法和無為法為體性，因為其性質寬泛而普遍。經文中說：『依據習氣（vāsanā）隨順的因緣，依據處所施設異熟果和等流果等。』唯識學派分別對應此經文說：習氣所依據的處所得異熟果，隨順所依據的處所得等流果，各自得到果報，因為有殊勝的功能，所以分別說明。不是習氣所依之處，就不能得到等流果。唯識學的解釋是，在此五果中，有兩種說法。一種說法是，習氣所依之處，即顯示第三、第四、第十二、第十三、第十五這五個依處得到異熟果。隨順所依之處，即顯示第三、第四、第九、第十、第十一、第十二、第十三、第十五，或者取第八識的作用，這樣或者八個或者九個這些依處得到等流果。真見所依之處，即顯示第十、第十一、第十二、第十三、第十五，或者第八識、第九識，這樣或者五個或者七個這些依處得到離系果。士用果的依處又有兩種含義，一是五蘊假合之人，二是各個不同的法，如前面果報中所說。如果依據第一種含義，即顯示第二、第九、第十三、第十五這四個依處。

【English Translation】 English version Discriminating the Nature of the Five Fruits: Vipāka-phala (異熟果, Result of Retribution): Its nature is the non-specified five aggregates (pañca-skandha, 五蘊: form, feeling, perception, mental formations, and consciousness) caused by all karmas. 'Distinct retribution' and 'general retribution' are collectively called Vipāka. Nisyanda-phala (等流果, Result of Equiflow): Its nature is all conditioned dharmas (saṃskṛta-dharma, 有為法) that are tainted (sāsrava, 有漏) or untainted (anāsrava, 無漏) of the three natures (good, evil, and neutral), of the same category, that is, the inferior dharma of the same kind in the previous stage produces the superior dharma of the same kind in the later stage as a result. Yogācāra and Vijñānavāda also say that it is similar to the previous karma, and the result flows accordingly. For example, obtaining a short life as a result of killing. This is actually a provisional name for Adhipati-phala (增上果, Result of Dominance), because short life is similar. Visamyoga-phala (離系果, Result of Separation): Its nature is the cessation of suffering (nirodha-satya, 擇滅真如) realized by cutting off the kleśa-āvaraṇa (煩惱障, affliction obscuration) and attaining the fruit. The cessation of suffering obtained by cutting off the jñeya-āvaraṇa (所知障, knowledge obscuration) is only Adhipati-phala. Because the obstacles that are cut off are not binding dharmas. The results obtained through the six aspects (ṣaḍ-ākāra, 六行觀) are also included in Adhipati-phala, because the seeds are not cut off. Puruṣakāra-phala (士用果, Result of Effort): There are two explanations. One explanation is that the four elements (mahābhūta, 四大種: earth, water, fire, and wind) obtained by the function of the person who is a temporary combination of the five aggregates are its nature. The 'Explanation of Thirty-Eight Items' says that divination and farming are its nature. Another explanation is that all conditioned and unconditioned dharmas are universally its nature, because each different dharma can be called 'puruṣa' (士夫, person). This can cause the acquisition of four kinds of results: sahajāta-phala (俱生果, co-arisen result), anantara-phala (無間果, immediate result), ati-pāka-phala (越果, surpassing result), and anutpāda-phala (不生果, non-arising result). Adhipati-phala (增上果, Result of Dominance): Its nature is all conditioned and unconditioned dharmas, because its nature is broad and universal. The text says: 'Based on the conditions that follow the vāsanā (習氣, habit energy), based on the place where Vipāka-phala and Nisyanda-phala are established, etc.' Vijñānavāda separately corresponds to this text and says: The place where vāsanā is based obtains Vipāka-phala, and the place where it follows obtains Nisyanda-phala. Each obtains the result because of its superior function, so it is explained separately. Nisyanda-phala cannot be obtained where vāsanā is not based. The Vijñānavāda explanation is that there are two explanations for these five fruits. One explanation is that the place where vāsanā is based shows that the third, fourth, twelfth, thirteenth, and fifteenth of these five places obtain Vipāka-phala. The place where it follows shows the third, fourth, ninth, tenth, eleventh, twelfth, thirteenth, and fifteenth, or takes the function of the eighth consciousness, so eight or nine of these places obtain Nisyanda-phala. The place where true seeing is based shows the tenth, eleventh, twelfth, thirteenth, and fifteenth, or the eighth consciousness and ninth consciousness, so five or seven of these places obtain Visamyoga-phala. There are two meanings for the place where Puruṣakāra-phala is based: one is the person who is a temporary combination of the five aggregates, and the other is each different dharma, as mentioned in the previous results. If based on the first meaning, it shows the second, ninth, thirteenth, and fifteenth of these four places.

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得士用果。若依后義。即顯第二第三第四第八第九第十十一十二十三十五此十依處得士用果。所餘處者。即顯第一第五第六十四此四依全餘十一中隨應少分得增上果。得前四果之所餘故。不爾便應太寬太狹。二云。習氣唯第三得異熟果。隨順唯第十一得等流果。真見唯第十得離系果。士用唯第九得士用果。所餘十一得增上果。各隨義增其名得顯。獨說得果非余不得。委曲如論。次釋義中。問曰。若順益是因義者。云何立相違因耶。僧云。解相違法于障礙作順益故。亦得言順益義是因義。三複次重顯建立因中。初複次明因親疏。次複次明因染凈。后複次明因七相。初複次中。能生方便攝十因盡。余之三因但於前二因上隨義建立。唯識二說。一云。牽引生起引發定異同事不相違。此六因中若現若種是因緣者皆名能生。親辨果故。所餘四因及六少分皆方便因。疏助起故。二云。唯生起因名能生因。余之九因名方便因。生起去果親近偏說。非唯因緣。余多疏助故作偏說。非無因緣。然菩薩地說。牽引生起此二種子名能生因。余方便攝。彼亦兩說。恐繁且止。第二複次中。流轉即生死因。此有可愛不可愛及增長還滅。謂出世亦有可愛及增長。可愛不可愛是有支因。增長者名言有支增長故。或先未有今有名可愛不可愛。先有今逢潤

【現代漢語翻譯】 現代漢語譯本 得士用果（獲得士用果）。若依后義（如果依照後面的意義），即顯第二、第三、第四、第八、第九、第十、第十一、第十二、第十三、第十五，此十依處（這十個所依之處）得士用果。所餘處者（其餘的所依之處），即顯第一、第五、第六、第十四，此四依（這四個所依）全，餘十一中（其餘十一個所依之處中）隨應少分得增上果（根據情況少部分獲得增上果）。得前四果之所餘故（因為獲得了前面四個果位的剩餘部分）。不爾便應太寬太狹（不然的話，範圍就應該太寬或太窄了）。 二云（第二種說法認為），習氣唯第三得異熟果（習氣只有在第三個所依處獲得異熟果），隨順唯第十一得等流果（隨順只有在第十一個所依處獲得等流果），真見唯第十得離系果（真見只有在第十個所依處獲得離系果），士用唯第九得士用果（士用只有在第九個所依處獲得士用果），所餘十一得增上果（其餘十一個獲得增上果）。各隨義增其名得顯（各自根據意義增加其名稱而得以顯現）。獨說得果非余不得（單獨說獲得果位，並非其餘不能獲得）。委曲如論（詳細情況如論中所述）。 次釋義中（接下來解釋意義），問曰（有人問），若順益是因義者（如果順益是因的意義），云何立相違因耶（為什麼會建立相違的因呢）？僧云（僧人回答），解相違法于障礙作順益故（理解相違之法，對於障礙產生順益的緣故），亦得言順益義是因義（也可以說順益的意義是因的意義）。 三複次重顯建立因中（第三次再次闡述建立因的過程中），初複次明因親疏（第一次闡述說明因的親疏），次複次明因染凈（第二次闡述說明因的染凈），后複次明因七相（第三次闡述說明因的七種相）。 初複次中（第一次闡述中），能生方便攝十因盡（能生方便包含了所有的十因）。余之三因但於前二因上隨義建立（其餘的三因只是在前兩個因的基礎上根據意義建立）。 唯識二說（唯識宗有兩種說法），一云（一種說法認為），牽引、生起、引發、定異、同事、不相違，此六因中（這六個因中），若現若種是因緣者皆名能生（無論是現行還是種子，是因緣的都稱為能生），親辨果故（因為能直接辨別果）。所餘四因及六少分皆方便因（其餘四個因以及六個因中的少部分都是方便因），疏助起故（因為是間接幫助生起）。 二云（另一種說法認為），唯生起因名能生因（只有生起因才稱為能生因），余之九因名方便因（其餘九個因稱為方便因），生起去果親近偏說（生起與果的關係親近，所以偏重說明），非唯因緣（並非只有因緣）。余多疏助故作偏說（其餘大多是間接幫助，所以偏重說明），非無因緣（並非沒有因緣）。然菩薩地說（然而《菩薩地持經》說），牽引生起此二種子名能生因（牽引和生起這兩個種子稱為能生因），余方便攝（其餘都屬於方便）。彼亦兩說（那裡也有兩種說法），恐繁且止（恐怕繁瑣，就此停止）。 第二複次中（第二次闡述中），流轉即生死因（流轉就是生死的因），此有可愛不可愛及增長還滅（這有可愛、不可愛以及增長和還滅）。謂出世亦有可愛及增長（意思是說，出世間也有可愛和增長）。可愛不可愛是有支因（可愛和不可愛是有支的因），增長者名言有支增長故（增長是指名言有支增長的緣故）。或先未有今有名可愛不可愛（或者先前沒有，現在有名，稱為可愛和不可愛），先有今逢潤（先前有，現在遇到滋潤）。

【English Translation】 English version One obtains the 'Efficacy Result' (Sanskrit: puruṣakāra-phala). If one relies on the latter meaning, then it is evident that the second, third, fourth, eighth, ninth, tenth, eleventh, twelfth, thirteenth, and fifteenth of these ten bases of reliance obtain the 'Efficacy Result'. As for the remaining bases, it is evident that the first, fifth, sixth, and fourteenth of these four bases of reliance are complete, and in the remaining eleven, a small portion, as appropriate, obtains the 'Augmentation Result' (Sanskrit: adhipati-phala). This is because they obtain the remainder of the previous four results. Otherwise, it would be too broad or too narrow. The second view states that only the third obtains the 'Result of Maturation' (Sanskrit: vipāka-phala) from habitual tendencies. Only the eleventh obtains the 'Result of Equivalence' (Sanskrit: niṣyanda-phala) from conformity. Only the tenth obtains the 'Result of Separation' (Sanskrit: visaṃyoga-phala) from true insight. Only the ninth obtains the 'Efficacy Result' from efficacy. The remaining eleven obtain the 'Augmentation Result'. Each gains its name according to the increase in meaning. Saying that one alone obtains the result does not mean that the others cannot. The details are as discussed in the treatise. Next, in explaining the meaning, the question is asked: 'If 'beneficial accordance' is the meaning of 'cause', then how is a contradictory cause established?' The monk replies: 'Understanding contradictory dharmas creates beneficial accordance for obstacles, so it can also be said that the meaning of 'beneficial accordance' is the meaning of 'cause'.' Thirdly, in reiterating the establishment of causes, the first reiteration clarifies the proximity and distance of causes, the second reiteration clarifies the defilement and purity of causes, and the third reiteration clarifies the seven aspects of causes. In the first reiteration, 'capable of producing' and 'expedient' encompass all ten causes. The remaining three causes are established according to meaning on the basis of the first two causes. There are two views in Yogācāra (Consciousness-only school). One view states that among the six causes—'attraction', 'arising', 'induction', 'determination of difference', 'coincidence', and 'non-contradiction'—those that are conditions, whether manifest or latent, are all called 'capable of producing' because they directly discern the result. The remaining four causes and a small portion of the six are all 'expedient causes' because they indirectly assist in arising. The second view states that only the 'arising cause' is called the 'capable of producing cause'. The remaining nine causes are called 'expedient causes'. 'Arising' is closely and particularly related to the result, but it is not solely a condition. The others mostly provide indirect assistance, so this is a particular statement, but it does not mean there is no condition. However, the Bodhisattvabhūmi (Stages of a Bodhisattva) says that the two seeds of 'attraction' and 'arising' are called 'capable of producing causes', and the rest are included in 'expedient'. There are also two views there, but to avoid complexity, we will stop here. In the second reiteration, 'transmigration' is the cause of birth and death. This includes the lovable, the unlovable, as well as increase and decrease. This means that even in transcendence, there are the lovable and increase. The lovable and unlovable are the causes of existence. 'Increase' refers to the increase of the 'name and form' (Sanskrit: nāmarūpa) branch of existence. Or, what was previously non-existent now has a name, and is called lovable and unlovable. What was previously existent now encounters moisture.

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名增長因。第三複次中七相者。此與攝論及唯識六義相攝云何。謂第一無常即當剎那滅。開第二相與他性為因即當俱有。與后自性為因即當恒隨逐。第三已生未滅成前俱有隨逐二義。第四得余緣即當彼第五待眾緣義。第五成變異相重顯第五待眾緣義。第六功能相應即當彼第四性決定。第七相稱相順即當彼第六引自果。上來解此地初界門訖。第二解相中。尋伺體性者謂不深推度所緣思為體性若深推度所緣慧為體性者。與對法相違。故彼論云。尋伺者若思若慧若推度若不推度如其次第。三藏云。依瑜伽為正。會彼對法應逆次屬當。若不推度是思。推度是慧。是則尋伺。不推度時但思為性。若推度時俱慧為性。緣名身等義為境者。唯識二說。一云。五識亦俱。二云。唯意識俱。此文為證。但言緣名等義不說緣色等故。尋伺差別者有七種差別等者。文備釋云。若依此中文說尋伺差別者有七種。如前分別說。即知前第二卷說七種分皆在意地。七中任運分別即取五識同緣意識故。七分別相應思慧並是尋伺差別。奘法師前判自性分別是五識同緣意識。后判瑜伽所說任運分別是五識同緣意識。不同對法。是其五識是三分別中自性分別。還是尋伺為體。諸尋伺必是分別者。唯識第七有兩師。一云。分別唯有漏。五法之中第三分別也。故尋

【現代漢語翻譯】 現代漢語譯本 名增長因（增長的原因）。第三，關於『複次中七相』（再次說明七種相）的問題，它與《攝大乘論》和《唯識論》中的六義（六種意義）如何相互關聯？第一，『無常』（impermanence）對應于『剎那滅』（瞬間消滅）。第二相，以『他性』（其他性質）為因，對應于『俱有』（共同存在）；以『后自性』（後來的自性）為因，對應于『恒隨逐』（恒常跟隨）。第三，『已生未滅』（已經產生但尚未消滅）包含了前述『俱有』和『隨逐』兩種意義。第四，『得余緣』（獲得其他因緣）對應于第五『待眾緣義』（依賴眾多因緣的意義）。第五，『成變異相』（形成變異的相）再次顯明瞭第五『待眾緣義』。第六，『功能相應』（功能相互適應）對應于第四『性決定』（性質決定）。第七，『相稱相順』（相互稱合順應）對應于第六『引自果』（引生自身的結果）。以上解釋了此地（指某個特定的修行階段或境界）的最初的『界門』（入門）。 第二，解釋『相』（characteristic）中的『尋伺體性』（尋和伺的體性）。『尋』（coarse thought）的體性是不深入推度所緣之思（對所緣境的思考），而『伺』（subtle thought）的體性是深入推度所緣之慧（對所緣境的智慧）。這與《阿毗達磨》（Abhidharma）的觀點相違背。因為該論典說：『尋和伺，如果是思，就是推度；如果不是思，就是不推度。』按照次第。三藏（Tripitaka）認為，依據《瑜伽師地論》（Yogācārabhūmi-śāstra）的觀點是正確的。爲了調和與《阿毗達磨》的矛盾，應該逆向理解：如果不推度是思，推度是慧。這樣，尋和伺，在不推度時，只是思的性質；如果推度時，則具有慧的性質。 以『緣名身等義』（以名、身等的意義為所緣境）為境，唯識宗有兩種說法。一種認為，五識（前五種感官意識）也同時具有尋伺。另一種認為，只有意識（第六意識）才具有尋伺。本文可以作為后一種觀點的證據，因為它只說了『緣名等義』，而沒有說『緣色等』（以色等為所緣境）。關於尋和伺的差別，有七種差別等等。文中的解釋說：如果依據本文的說法，尋和伺的差別有七種，如前面分別所說。由此可知，前面第二卷所說的七種分別都是在意地（意識層面）的。七種分別中，『任運分別』（不加功用的分別）是指五識與意識共同緣取對象。七種分別中，與思和慧相應的分別是尋和伺的差別。玄奘（Xuanzang）法師先前判斷『自性分別』（自發性的分別）是五識與意識共同緣取對象，後來判斷《瑜伽師地論》所說的『任運分別』是五識與意識共同緣取對象，這與《阿毗達磨》的觀點不同。五識是三種分別中的『自性分別』，還是以尋伺為體？所有的尋伺一定是分別嗎？《唯識論》第七卷中有兩位論師的觀點。一位認為，分別只有有漏（有煩惱），是五法（五種心所）中的第三種分別。因此，尋

【English Translation】 English version The cause of name increase (the cause of growth). Third, regarding the 'seven aspects in the repetition' (seven aspects explained again), how does it relate to the six meanings in the Saṃgraha-mahāyāna-śāstra (Compendium on the Great Vehicle) and the Vijñāptimātratāsiddhi-śāstra (Treatise on the Establishment of the Doctrine of Consciousness-Only)? First, 'impermanence' corresponds to 'momentary cessation'. The second aspect, with 'otherness' as the cause, corresponds to 'co-existence'; with 'later self-nature' as the cause, corresponds to 'constant following'. Third, 'already arisen but not yet ceased' includes the two meanings of 'co-existence' and 'following' mentioned earlier. Fourth, 'obtaining other conditions' corresponds to the fifth meaning of 'depending on numerous conditions'. Fifth, 'forming a different appearance' again clarifies the fifth meaning of 'depending on numerous conditions'. Sixth, 'functional correspondence' corresponds to the fourth 'nature determination'. Seventh, 'mutual agreement and compliance' corresponds to the sixth 'leading to one's own result'. The above explains the initial 'gateway' of this ground (referring to a specific stage or realm of practice). Second, explaining the 'nature of seeking and examination' (vitarka and vicara) within 'characteristics'. The nature of 'seeking' (vitarka, coarse thought) is thought that does not deeply investigate the object of thought, while the nature of 'examination' (vicara, subtle thought) is wisdom that deeply investigates the object of thought. This contradicts the view of the Abhidharma. Because that treatise says: 'Seeking and examination, if it is thought, it is investigation; if it is not thought, it is non-investigation.' In order. The Tripitaka believes that the view based on the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) is correct. To reconcile the contradiction with the Abhidharma, it should be understood in reverse: if there is no investigation, it is thought; if there is investigation, it is wisdom. Thus, seeking and examination, when there is no investigation, only have the nature of thought; if there is investigation, then they have the nature of wisdom. Taking 'the meaning of name, body, etc.' as the object, the Consciousness-Only school has two views. One view is that the five consciousnesses (the first five sense consciousnesses) also simultaneously have seeking and examination. The other view is that only consciousness (the sixth consciousness) has seeking and examination. This text can serve as evidence for the latter view, because it only says 'taking the meaning of name, etc.', and does not say 'taking form, etc.' Regarding the differences between seeking and examination, there are seven differences, etc. The explanation in the text says: If according to the statement in this text, the differences between seeking and examination are seven, as described in the previous distinctions. From this, it can be known that the seven distinctions mentioned in the previous second volume are all in the mind ground (the level of consciousness). Among the seven distinctions, 'unprompted distinction' refers to the five consciousnesses and consciousness jointly grasping objects. Among the seven distinctions, the distinctions corresponding to thought and wisdom are the differences between seeking and examination. Master Xuanzang previously judged that 'self-nature distinction' is the five consciousnesses and consciousness jointly grasping objects, and later judged that the 'unprompted distinction' mentioned in the Yogācārabhūmi-śāstra is the five consciousnesses and consciousness jointly grasping objects, which is different from the view of the Abhidharma. Are the five consciousnesses the 'self-nature distinction' among the three distinctions, or are they based on seeking and examination? Is all seeking and examination necessarily distinction? In the seventh volume of the Vijñāptimātratāsiddhi-śāstra, there are two teachers' views. One believes that distinction is only defiled (with afflictions), and is the third distinction among the five dharmas (five mental factors). Therefore, seeking

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伺體不通無漏也。二云。分別通無漏。后得智謂有分別故。即尋伺體亦通無漏。此分別言必非五法中之分別也。那落迦尋伺引發于苦與憂相應者。唯識二說。一云。五識有尋伺。意戚受名憂。此言引發苦者。意俱尋伺能引發苦。不說五識無尋伺俱但言尋伺意識者。勝多相續故。與憂相應。不遮苦俱。亦無過失。二云。五識無尋伺。此文為證。如文可知。不說舍者。一切心所定與俱故。意逼迫受實是苦根。似憂名憂。或隨他宗意戚受名憂。不相違也。大文第三如理作意中文分有二。初開八相次第別釋。后釋前事中難義。其六依處五十五說。決定時有信。止息染時有慚愧。起作善業時有精進三善根。世間道時有輕安。出世道時有不放逸舍。攝眾生時有不害。唯識第六有兩說。一云。諸善非必俱起。以此為證。二云。除輕安余善必俱。抉擇分說。十善心所定不定地皆通善心。定地心中增輕安故說六位起。十一者依彼彼增作此此說。八種事中第三修四無量也。第六修除無量外餘一切修。此八事中。初三施戒修三福業事外世俗修。次三三慧內勝義修。第七第八智德恩德二利圓滿。故唯八事。問若依此文尋伺可通定位。如何說言唯在三地。三藏兩解。一云。此文約方便故有尋伺。正在定位即無尋。一云。未至定中有。根本定中無。

【現代漢語翻譯】 現代漢語譯本 伺體不通無漏（指沒有煩惱的狀態）。 第二種說法是，分別心通於無漏，因為后得智是有分別的。因此，尋（粗略的思考）和伺（精細的思考）的本體也通於無漏。這裡的『分別』一定不是五法（名、相、分別、正智、如如）中的分別。 在那落迦（地獄）中，尋和伺引發與苦和憂相應的感受。唯識宗對此有兩種說法： 第一種說法是，五識（眼識、耳識、鼻識、舌識、身識）有尋和伺。意識感到逼迫而產生憂愁。這裡說引發苦，是指與意識相應的尋和伺能夠引發苦。不說五識沒有尋伺，而只說尋伺與意識相應，是因為意識更為強大和相續不斷。與憂愁相應，並不排除與痛苦相應，也沒有過失。 第二種說法是，五識沒有尋和伺。這段經文可以作為證據。如經文所說。不說舍（不苦不樂的感受），是因為一切心所都必定與之俱生。意識的逼迫感受實際上是痛苦的根源，類似於憂愁，所以稱為憂愁。或者隨順其他宗派的觀點，認為意識感到逼迫而產生憂愁，這並不矛盾。 大文第三部分是如理作意（如理地思惟），其中分為兩部分：首先，分別解釋八種相的次第；其次，解釋前面內容中的難點。 關於六種依處，五十五種說法是：在決定時有信，止息染污時有慚愧，開始做善業時有精進這三種善根，在世間道時有輕安，在出世間道時有不放逸和舍，攝受眾生時有不害。唯識宗第六識有兩種說法： 第一種說法是，諸善法不一定同時生起，以此為證。 第二種說法是，除了輕安之外，其餘善法必定同時生起。《抉擇分》中說，十種善心所必定在不定地中，都通於善心。在定地心中，因為增加了輕安，所以說有六種情況生起。十一種情況是根據不同的增上緣而說的。 八種事中，第三種是修四無量心（慈、悲、喜、舍）。第六種是修除了無量心之外的一切修行。這八種事中，前三種是佈施、持戒、修行這三種福業事，屬於世俗的修行。中間三種是聞慧、思慧、修慧，屬於內在勝義的修行。第七和第八種是智德和恩德，是二利（自利利他）圓滿。 問：如果按照這段經文，尋和伺可以通於定位（禪定），那麼為什麼說它們只在三地（欲界、初禪、二禪）中存在？ 三藏對此有兩種解釋：第一種解釋是，這段經文是就方便而言，所以有尋和伺。真正進入定位時，就沒有尋和伺。第二種解釋是，在未至定（還未到達根本定的禪定）中有尋和伺，在根本定中沒有。

【English Translation】 English version 'Sirti' (the body of 'sa') does not pervade the 'anāsrava' (untainted state, free from defilements). The second view is that 'vikalpa' (discrimination) pervades the 'anāsrava', because 'pṛṣṭhalabdha-jñāna' (wisdom attained after enlightenment) involves discrimination. Therefore, the essence of 'vitarka' (coarse thought) and 'vicāra' (subtle thought) also pervades the 'anāsrava'. The 'vikalpa' mentioned here is definitely not the 'vikalpa' among the five dharmas (name, form, discrimination, right knowledge, suchness). In 'naraka' (hell), 'vitarka' and 'vicāra' give rise to feelings associated with suffering and sorrow. The 'Vijñānavāda' (Yogācāra school) has two views on this: The first view is that the five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) have 'vitarka' and 'vicāra'. The mind feels oppressed and gives rise to sorrow. Saying that it gives rise to suffering means that 'vitarka' and 'vicāra' associated with the mind can give rise to suffering. Not saying that the five consciousnesses do not have 'vitarka' and 'vicāra', but only saying that 'vitarka' and 'vicāra' are associated with the mind, is because the mind is more powerful and continuous. Being associated with sorrow does not exclude being associated with suffering, and there is no fault. The second view is that the five consciousnesses do not have 'vitarka' and 'vicāra'. This passage can be used as evidence. As the text says. Not mentioning 'upekṣā' (equanimity) is because all mental factors are certainly born with it. The oppressive feeling of the mind is actually the root of suffering, similar to sorrow, so it is called sorrow. Or, following the views of other schools, the mind feels oppressed and gives rise to sorrow, which is not contradictory. The third part of the main text is 'yoniso-manasikara' (reasoned attention), which is divided into two parts: first, explaining the order of the eight aspects separately; second, explaining the difficult points in the previous content. Regarding the six supports, the fifty-five sayings are: at the time of decision, there is faith; at the time of stopping defilement, there is shame; when starting to do good deeds, there are the three good roots of diligence; in the worldly path, there is 'prasrabdhi' (ease); in the transcendental path, there are 'apramāda' (non-negligence) and 'upekṣā'; when embracing sentient beings, there is 'avihiṃsā' (non-harming). The sixth consciousness in 'Vijñānavāda' has two views: The first view is that all good dharmas do not necessarily arise simultaneously, as evidenced by this. The second view is that, except for 'prasrabdhi', all other good dharmas must arise simultaneously. The 'Viniscaya-saṃgrahaṇī' says that the ten good mental factors are certainly in the undetermined ground, and all pervade the good mind. In the mind of the determined ground, because 'prasrabdhi' is added, it is said that six situations arise. The eleven situations are said according to different increasing conditions. Among the eight things, the third is cultivating the four 'apramāṇa' (immeasurables: loving-kindness, compassion, joy, equanimity). The sixth is cultivating all practices except for the 'apramāṇa'. Among these eight things, the first three are the three meritorious deeds of giving, morality, and cultivation, which belong to worldly cultivation. The middle three are 'śruta-mayā-prajñā' (wisdom from hearing), 'cintā-mayā-prajñā' (wisdom from thinking), and 'bhāvanā-mayā-prajñā' (wisdom from meditation), which belong to inner transcendental cultivation. The seventh and eighth are 'jñāna-guṇa' (wisdom virtue) and 'anugraha-guṇa' (grace virtue), which are the perfection of the two benefits (benefit oneself and benefit others). Question: If, according to this text, 'vitarka' and 'vicāra' can pervade 'samāpatti' (meditative absorption), then why is it said that they only exist in the three 'bhūmi' (planes: desire realm, first dhyana, second dhyana)? The 'Tripiṭaka' has two explanations for this: The first explanation is that this text is in terms of convenience, so there are 'vitarka' and 'vicāra'. When truly entering 'samāpatti', there are no 'vitarka' and 'vicāra'. The second explanation is that there are 'vitarka' and 'vicāra' in 'upacāra-samādhi' (access concentration), but not in 'mūla-samādhi' (fundamental concentration).

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受用中。不染者不生煩惱。不住者不住中。不耽者不非分愛樂。不縛者不為繫縛舍諸善業。不悶者不憂苦生。不著者不貪愛生。亦不堅執為勝妙等。第二釋難義中分三。一釋外世俗學施戒修三福業者相。二又受施者下釋內勝義學三慧者應受彼施。三複有六種攝益下釋前七八智德恩德。除匱乏者。正除他乏不為望報。結橋樑者。出生死河因。不現行者。雖行屍羅而不現相。欲解清凈者。于出世法欲於世間厭解。引攝清凈者。神通等引攝眾生勝解清凈者。印持勝解修四無量等。智清凈者。定心無染髮智清凈。第二文中受學者。受學三學時應受施。活命者不營餘事但為活命而受于施。貧匱者種種乏少。是故受施。棄捨者須物棄捨。是故受施。羈游者離本處故無物受施。耽著者自不少財以耽著故從他受施。下明受施人復有八種六種損惱。有覆障損惱者。謂牢獄等被他覆障不得自在。俱生者從生至老性多憂惱。逼切者被苦纏身。時節變異者寒暑不知。流漏者屋宇破壞。事業休廢者營農商估事業休廢故生損惱。第三釋前七八智德恩德中分七。一六攝益中。任持者。即是四食。勇健無損者。四大均等又威勢引接。覆護者。謂屋宇等或覆護徒眾。共住攝益者。不惱同居。二善惡友相中。引彼不愛者。引攝怨家。遮彼所愛者。隔彼知友。

【現代漢語翻譯】 現代漢語譯本 受用中：不執著于受用的人不會產生煩惱。不住中：不滯留于任何狀態的人不會被困住。不耽者：不沉溺於非分的喜愛和快樂。不縛者：不會因為被束縛而捨棄各種善業。不悶者：不會產生憂愁和痛苦。不著者：不會產生貪愛。也不會固執地認為某種事物是殊勝美妙的。 第二部分解釋疑難，分為三點。第一點解釋外在世俗所學的佈施、持戒、修行的三種福業的表相。第二點，從『又受施者下』開始，解釋內在勝義所學的三慧（聞慧、思慧、修慧）之人應該接受佈施。第三點，從『復有六種攝益下』開始，解釋前面的七種或八種智慧、功德、恩德，去除匱乏的人。真正去除他人的匱乏，而不是爲了期望回報。 結橋樑者：是出生死輪迴之河的原因。不現行者：即使修行戒律，也不顯現外在的相狀。欲解清凈者：對於出世間的佛法，希望在世間獲得厭離和解脫。引攝清凈者：通過神通等引導和攝受眾生。勝解清凈者：通過印持勝解，修習四無量心等等。智清凈者：在禪定中內心沒有染污，從而生髮智慧清凈。 第二部分文中，受學者：在學習戒、定、慧三學的時候，應該接受佈施。活命者：不從事其他事情，僅僅爲了維持生命而接受佈施。貧匱者：種種物資缺乏，所以接受佈施。棄捨者：需要的東西被丟棄，所以接受佈施。羈游者：離開原本的住所，所以沒有物資接受佈施。耽著者：自己並非缺少財物，因為貪戀執著而從他人那裡接受佈施。 下面說明接受佈施的人還有八種，以及六種損惱。有覆障損惱者：指被關在牢獄等地方，被他人遮蔽阻礙而不得自在。俱生者：從出生到衰老，天性就多憂愁煩惱。逼切者：被痛苦纏繞身心。時節變異者：對寒冷暑熱一無所知。流漏者：房屋破損漏雨。事業休廢者：因為經營農業、商業等事業停止廢棄而產生損惱。 第三部分解釋前面的七種或八種智慧、功德、恩德，分為七點。第一點，在六種攝益中。任持者：就是四種食物。勇健無損者：四大元素均衡，又有威勢可以引導接引他人。覆護者：指房屋等，或者覆護徒眾。共住攝益者：不惱亂一同居住的人。 第二點，善惡友的表相中。引彼不愛者：引導攝受怨家。遮彼所愛者：隔絕他們的知心朋友。

【English Translation】 English version In enjoyment: One who is not attached does not generate afflictions. In dwelling: One who does not abide does not dwell in the middle. Not indulging: One does not indulge in inappropriate love and joy. Not bound: One is not bound to abandon all good deeds. Not depressed: One does not generate sorrow and suffering. Not attached: One does not generate greed. Nor does one stubbornly cling to something as superior and wonderful. The second part explains the difficult points, divided into three sections. The first section explains the appearance of the three meritorious deeds of giving, discipline, and cultivation learned by the external world. The second section, starting from 'Moreover, those who receive offerings,' explains that those who learn the three wisdoms (hearing, thinking, and meditation) in the inner supreme meaning should receive offerings. The third section, starting from 'Furthermore, there are six kinds of benefits,' explains the previous seven or eight kinds of wisdom, merit, and grace, excluding those who are lacking. Truly removing the lack of others, not expecting rewards. Building bridges: It is the cause of being born from the river of birth and death. Not manifesting: Even if practicing precepts, one does not manifest external appearances. Desiring liberation and purity: For the Dharma of transcending the world, one hopes to gain aversion and liberation in the world. Guiding and gathering purity: Through supernatural powers, one guides and gathers sentient beings. Superior understanding and purity: Through sealing and holding superior understanding, one cultivates the four immeasurable minds, etc. Wisdom purity: In meditation, the mind is free from defilement, thereby generating wisdom purity. In the second part of the text, learners: When learning the three studies of morality, concentration, and wisdom, one should receive offerings. Those who live: Not engaging in other matters, but only receiving offerings to maintain life. The poor and lacking: Lacking various materials, therefore receiving offerings. Those who abandon: Things that are needed are discarded, therefore receiving offerings. Those who travel: Leaving the original residence, therefore having no materials to receive offerings. Those who indulge: One is not lacking in wealth, but because of greed and attachment, one receives offerings from others. Below, it is explained that there are eight kinds of people who receive offerings, and six kinds of harm. Those who are covered and obstructed: Referring to being imprisoned in places such as prisons, being covered and obstructed by others and unable to be free. Those born together: From birth to old age, their nature is full of sorrow and affliction. Those who are pressed: Being entangled in suffering in body and mind. Those who change with the seasons: Knowing nothing about cold and heat. Those who leak: Houses are damaged and leaking. Those whose businesses are suspended: Because the business of farming, commerce, etc., is stopped and abandoned, harm is generated. The third part explains the previous seven or eight kinds of wisdom, merit, and grace, divided into seven sections. The first point, in the six kinds of benefits. Sustaining: That is, the four kinds of food. Brave and undamaged: The four great elements are balanced, and there is power to guide and receive others. Covering and protecting: Referring to houses, etc., or covering and protecting the followers. Living together and benefiting: Not disturbing those who live together. The second point, in the appearance of good and bad friends. Guiding those who are not loved: Guiding and gathering enemies. Blocking those who are loved: Isolating their close friends.

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引非所宜者。與毒藥等。三三引攝。四四隨轉。供事于彼而隨彼轉。五由此供事依四處得五果。無攝受處即非知舊者。先非攝受故。無侵惱處即諸親友。應供養處即所尊重。同分隨轉處即福慧者。由具福慧是眾多人所共歸趣處。既歸趣已悕學福慧。與彼分同名同分隨轉。得五果者由於四處供事隨轉行施等故。總獲五果。非各別招。六聰慧者相中。于善決定信而無疑。于善堅固勇而無退。七三學相也。

論卷第六

自下大文第四不如理作意中。先問后答。答中有三。初頌長行總列十六異論。次因中有果論者下別牒歷破。后如是十六種異論下結成前破。初中。問十六異論中幾是薩迦耶見乃至幾是邪見。解云。如計我論依我見起。斷見論常論依邊見起。計最勝論計清凈論通依見取戒取起。亦可最勝論雖計最勝。而不取于見故非見取。是邪見攝。餘論皆依邪見起。但合四見不攝者皆是邪見。邪見最寬。非唯謗無。不同小論。第二廣破中文即十六。就破因中有果論中文分為二。初敘邪執。應審問彼下以理破之。前中初略舉邪執。次問答辨起執所由。常常時恒恒時者。謂從前際來因中常有果性故云常常時。向後際去亦恒有故云恒恒時也。雨眾外道者。謂數論師之大弟子十八部主。雨時生故名雨。彼之徒黨名眾。彼計法

略為三。中為四。廣為二十五諦。除神我諦中間二十三諦名果。自性名因。果住因中仍無別體。如金為珰。雖因果相殊更無別體。名因有果。為性尋思者志多思慮。為性觀察者志多推構。初體是思后體是慧。住尋思地住自辨地者。地謂所依。依內尋伺外起言辨。並在異生位在思度位。故作是執。彼作是思至非餘者。彼敘四理。是其一也。謂從彼彼乳此酪得生。世間共知乳為酪因非余為因。又求果者唯取此因非餘者。如求酪取乳求瓶取泥不取余因。當知乳中先有酪性。泥中先有瓶果之性。是二理也。又即于彼至非餘者。即于彼乳加功營構所求酪事不于余處。是三理也。又若彼果至因中已有者。又若彼果酪即從彼乳生不從餘生。是故彼果因中已有。是四理也。上敘四理。下反申四難。若不爾者應立一切是一切因者。若言乳中先無酪性酪得生者。如是水等一切法中皆無酪性。應從水等彼酪得生。若言水等一切法中本無酪性酪得生者。應立一切諸法皆是一切諸法生因。此舉第一理為難也。為求一果應取一切者。為求一酪果應取一切法為因。以諸因中俱無酪果性故。此舉第二理為難也。應於一切加功營構者。若彼乳中無酪性者。求酪之人應一切法中加功營構。此舉第三理為難也。應從一切一切果生者。若彼乳中本無酪性酪得生者

【現代漢語翻譯】 現代漢語譯本 略有三種。中有四種。廣有二十五諦（Tattva，真實）。除去神我諦（Purusha-Tattva，精神的真實）之外，中間的二十三個諦被稱為果（Phala，結果）。自性（Prakriti，本性）被稱為因（Hetu，原因）。果存在於因中，並沒有不同的實體。例如，金可以製成耳環。雖然因和果的相狀不同，但並沒有不同的實體，這被稱為因中有果。以自性尋思（Vitarka，推論）為特性的人，心思多慮。以自性觀察（Vichara，考察）為特性的人，心思多推敲構思。最初的體是思（Vitarka，推論），後來的體是慧（Vichara，考察）。安住于尋思地（Vitarka-bhumi，推論的境界），安住于自辨地（Vichara-bhumi，考察的境界）的人，地是指所依賴之處。依賴於內在的尋伺，外在則產生言語辨析。這些都處於異生位（Prithagjana，凡夫位），處於思度位（Savitarka-bhumi，有尋思的境界），所以才會有這樣的執著。『彼作是思至非餘者』，這裡敘述了四種理由，這是其中的一種。即從這個牛奶中，酪（Dadhi，凝乳）得以產生。世間普遍知道牛奶是酪的原因，而不是其他東西的原因。又，尋求果的人，只取這個因，而不是其他的因。例如，尋求酪的人取牛奶，尋求瓶子的人取泥土，不取其他的因。應當知道牛奶中先有酪的性質，泥土中先有瓶子的結果的性質。這是第二種理由。又，『即于彼至非餘者』，即對於那個牛奶，加以功用營構，所求的酪的事情，不是在其他地方。這是第三種理由。又，『若彼果至因中已有者』，又如果那個果，酪，就是從那個牛奶中產生，不是從其他東西產生。所以那個果，在因中已經有了。這是第四種理由。上面敘述了四種理由，下面反過來提出四種詰難。如果不這樣，就應該主張一切是一切的原因。如果說牛奶中先前沒有酪的性質，酪才得以產生，那麼，像水等一切法中都沒有酪的性質，應該從水等產生酪。如果說水等一切法中本來沒有酪的性質，酪才得以產生，就應該主張一切諸法都是一切諸法產生的原因。這是用第一種理由來提出詰難。爲了求一個果，應該取一切（法）作為原因。爲了求一個酪的果，應該取一切法作為原因，因為諸因中都沒有酪果的性質。這是用第二種理由來提出詰難。應該對於一切（法）加以功用營構。如果那個牛奶中沒有酪的性質，求酪的人應該在一切法中加以功用營構。這是用第三種理由來提出詰難。應該從一切（法）產生一切果。如果那個牛奶中本來沒有酪的性質，酪才得以產生。

【English Translation】 English version Slightly, there are three. Medium, there are four. Broadly, there are twenty-five Tattvas (Realities). Except for the Purusha-Tattva (Self-Reality), the twenty-three Tattvas in between are called Phala (Result). Prakriti (Nature) is called Hetu (Cause). The result resides in the cause, and there is no separate entity. For example, gold can be made into earrings. Although the appearances of cause and result are different, there is no separate entity, which is called 'the result exists in the cause'. Those whose characteristic is Vitarka (Reflection) are often thoughtful. Those whose characteristic is Vichara (Investigation) are often speculative. The initial state is thought (Vitarka), and the later state is wisdom (Vichara). Those who dwell in the Vitarka-bhumi (state of reflection) and those who dwell in the Vichara-bhumi (state of investigation), 'bhumi' means the place of reliance. Relying on internal reflection and investigation, external speech and analysis arise. These are all in the Prithagjana (state of ordinary beings), in the Savitarka-bhumi (state of reflection), so they hold such attachments. 'He thinks thus, to the exclusion of others,' this describes four reasons, and this is one of them. That is, from this milk, Dadhi (curd) is produced. The world generally knows that milk is the cause of curd, not something else. Also, those who seek the result only take this cause, not other causes. For example, those who seek curd take milk, and those who seek a pot take clay, not other causes. It should be known that milk has the nature of curd in advance, and clay has the nature of the result of a pot in advance. This is the second reason. Also, 'Precisely in that, to the exclusion of others,' precisely in that milk, effort is applied to produce the desired curd, not in other places. This is the third reason. Also, 'If that result already exists in the cause,' also if that result, curd, is produced from that milk, not from something else. Therefore, that result already exists in the cause. This is the fourth reason. The above describes four reasons, and below, four refutations are presented in reverse. If it is not so, it should be argued that everything is the cause of everything. If it is said that milk did not have the nature of curd in advance, and curd was produced, then, like water and all other dharmas, there is no nature of curd, and curd should be produced from water and so on. If it is said that water and all other dharmas originally did not have the nature of curd, and curd was produced, it should be argued that all dharmas are the cause of the production of all dharmas. This is using the first reason to raise a refutation. To seek one result, everything (dharma) should be taken as the cause. To seek the result of curd, all dharmas should be taken as the cause, because none of the causes have the nature of the curd result. This is using the second reason to raise a refutation. Effort should be applied to everything (dharma). If that milk does not have the nature of curd, those who seek curd should apply effort to all dharmas. This is using the third reason to raise a refutation. All results should be produced from everything (dharma). If that milk originally did not have the nature of curd, and curd was produced.

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。則彼乳中無餘法性應生余法。是則余法本無酪性亦應生酪。此舉第四理為難也。下結略義四故如次。下以理破文分為三。初總徴。二別難。后結成。別難中分二。初以難破。二然要有因下示其正理。若無異相等者。若言乳因有于酪果。而復說言因果無異。以無異故則無因果。故汝所執因中有果不應道理。應立量言。汝之果體應非決定。果相即因故。猶如因相。因相亦然。彼執體一相有異故。若有異相等者。乳中之酪若乳相異者。如是酪果為未生相為已生相。若是未生未生則無而言有者不應理。應立量云。因中無果。以未生故。猶如兔角。若言已生。即酪果已生。云何復言乳生酪。故不應理。應立量云。一切果法不從因生。是已生故。猶如因相。示正理中明五種相。三即由自相可得如因自體不由比度者。如因自相有能生果功能可得非果體。此因自體現所可見不由比度。四即由自作業可得者。了別色業以顯眼識等。五由因及緣變異故果成變異者。如世麥等生因盡故枯喪。此由因變異故果成變異。若遇火等所損。此由緣變異故果成變異。如是麥等非因無變而獨變果。然彼外道說自性不變余諦變成。應立量云。汝之自性亦應變異。果變異故。如穀麥等。四故結上文易可知。從緣顯了。先敘執然後破。言謂即因中有果論者及聲

相論者作如是計者。景雲。因中有果論中有二師。第一師立因中有果從緣而生。如上所說。故先難云。果先是有復從緣生。不應正理。第二師立因中有果但從緣顯。及聲顯論師立諸法上皆有常住之聲。與所詮法合從緣顯之。今之所破。基破云。此義不然。以論云謂即因中有果者計故非兩師。因明亦言。如佛弟子對數論師立聲滅壞名能別不成。數論師計有生者。生必滅故。如何說有能別不成。故知前後同一師計。前言生者表是有義。或設遮故。彼如是思。果先是有復從因生。不應道理者非他所計。然非不用功為成於果等者。自申己見也。破中分三。初破數執次示正義。后例破聲論。初中分二。初列難后結成。列難中分三。一有障無障。二有性果性。三為異不異。有障無障者。謂果不顯時為有障體生故為障而果不顯。為無障體而為障彼故果不顯。難無障體云。無體應不能為障。以無體故。如石女。果法應本已顯。無障緣故。如汝因法。若有障緣屬果之因何故不障同是有故者。謂果體有有障能障。因體不無障亦應有。俱是有故。量云。汝有體因亦應被障。以體有故。如所障果。如水為果。闇能障之。盆是水因闇亦能障。翻覆此量準之可知。設若救言障緣亦能障于因者亦應顯因。何故但言從緣顯果。量云。汝宗之因應從緣顯。

【現代漢語翻譯】 現代漢語譯本 持『相論』（Sāṃkhya，數論）觀點的人，作如下的論證。景雲（Jingyun）說：『因中有果』的理論中有兩位論師。第一位論師主張『因中本有果』，果是從因緣和合而生。正如上面所說，所以首先反駁說：如果果本來就存在，又從因緣而生，這不合邏輯。 第二位論師主張『因中本有果』，但果是從因緣和合而顯現。以及『聲顯論』（Śabda-vyakti-vāda）的論師主張，在一切法上都有常住不變的『聲』（Śabda，聲音），這『聲』與所要表達的法相結合，然後從因緣和合而顯現。現在要破斥的就是這種觀點。 基（Ji，人名）反駁說：『這種說法不對。因為論中說，所謂『因中本有果』的觀點，只是一個計度，並非兩位論師的觀點。因明（Hetu-vidyā，因明學）也說，如同佛弟子針對數論師，主張『聲』是滅壞的，這被稱為『能別不成』（asādhana，不成）。數論師認為有生起的事物，生起后必然會滅壞，怎麼能說有『能別不成』呢？』所以可知前後是同一位論師的計度。前面說『生』，是爲了表達『有』的意思，或者說是爲了設立遮止。』 他們這樣認為：『如果果本來就存在，又從因生，這不合道理』，這並非他人所主張的，『然而並非不用功就能成就果』等等，這是在陳述自己的觀點。破斥的內容分為三部分：首先破斥數論的執著，其次闡明正確的義理，最後舉例破斥聲論。首先破斥數論的執著，又分為兩部分：首先列出反駁，然後總結成立。 列出反駁又分為三點：一、有障礙和無障礙；二、有自性和果性；三、是異體還是非異體。關於『有障礙和無障礙』，是指果不顯現的時候，是因為有障礙遮蔽了果的本體，所以果不顯現？還是因為沒有障礙遮蔽果的本體，但果仍然不顯現？反駁『無障礙本體』的觀點說：『沒有本體的事物，不應該能成為障礙，因為它沒有本體，就像石女一樣。果法應該本來就已經顯現，因為它沒有障礙的因緣，就像你們的因法一樣。』 如果說有障礙的因緣，屬於果的因，為什麼不障礙因呢？因為因和果都是『有』（bhāva，存在）的。意思是說，果的本體有能障礙的障礙，因的本體不應該沒有障礙，也應該有障礙，因為它們都是『有』。量式（anumāna，論式）是：『你們有本體的因，也應該被障礙，因為它有本體，就像被障礙的果一樣。』例如水作為果，黑暗能夠障礙它；盆是水的因，黑暗也能夠障礙它。』翻過來覆過去地運用這個量式，就可以明白了。 假設對方辯解說：『障礙的因緣也能障礙因』，那麼也應該顯現因，為什麼只說從因緣顯現果呢？量式是：『你們宗派的因，應該從因緣顯現。』

【English Translation】 English version Those who hold the view of Sāṃkhya (Enumeration), argue as follows. Jingyun says: 'In the theory of 'the effect exists in the cause', there are two teachers. The first teacher posits that 'the effect inherently exists in the cause', and the effect arises from the aggregation of conditions. As mentioned above, the initial refutation is: If the effect already exists, and yet arises from conditions, this is illogical.' The second teacher posits that 'the effect inherently exists in the cause', but the effect is manifested from the aggregation of conditions. And the teachers of Śabda-vyakti-vāda (Theory of Sound Manifestation) assert that in all dharmas (phenomena), there is a permanent and unchanging Śabda (sound), which combines with the dharma to be expressed, and then manifests from the aggregation of conditions. What is to be refuted now is this view. Ji refutes: 'This statement is incorrect. Because the treatise says that the view of 'the effect inherently exists in the cause' is merely a conceptualization, not the view of two teachers. Hetu-vidyā (the science of reasoning) also says that, like Buddhist disciples arguing against Sāṃkhya, asserting that 'sound' is destructible is called asādhana (unproven). Sāṃkhya believes that things that arise must perish, how can it be said that there is asādhana?' Therefore, it can be known that the front and back are the calculations of the same teacher. The previous statement of 'arising' is to express the meaning of 'existence', or to establish a negation.' They think like this: 'If the effect already exists, and yet arises from the cause, this is unreasonable', which is not what others advocate, 'However, it is not that the effect can be achieved without effort', etc., this is stating one's own point of view. The content of the refutation is divided into three parts: first, refute the attachment of Sāṃkhya; second, clarify the correct meaning; and finally, give an example to refute the theory of sound. First, refute the attachment of Sāṃkhya, which is divided into two parts: first, list the refutations, and then summarize the establishment. Listing the refutations is divided into three points: 1. Obstruction and non-obstruction; 2. Self-nature and effect-nature; 3. Heterogeneity or non-heterogeneity. Regarding 'obstruction and non-obstruction', it refers to when the effect is not manifested, is it because an obstruction obscures the substance of the effect, so the effect is not manifested? Or is it because there is no obstruction obscuring the substance of the effect, but the effect is still not manifested? Refuting the view of 'non-obstructing substance' says: 'A thing without substance should not be able to become an obstruction, because it has no substance, like a barren woman. The effect-dharma should have already manifested, because it has no obstructing conditions, like your cause-dharma.' If it is said that there are obstructing conditions belonging to the cause of the effect, why not obstruct the cause? Because both the cause and the effect are bhāva (existence). The meaning is that the substance of the effect has an obstruction that can obstruct, the substance of the cause should not be without obstruction, and should also have obstruction, because they are both 'existence'. The anumāna (inference) is: 'Your cause with substance should also be obstructed, because it has substance, like the obstructed effect.' For example, water as an effect, darkness can obstruct it; a basin is the cause of water, and darkness can also obstruct it.' By repeatedly applying this anumāna, it can be understood. Suppose the other party argues: 'The conditions of obstruction can also obstruct the cause', then the cause should also be manifested, why only say that the effect is manifested from the conditions? The anumāna is: 'The cause of your sect should be manifested from the conditions.'

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許所障故。猶如果法。或汝果法不從緣顯。許有障故。猶如因法。有性者。有性謂有體性。果性謂因所有。即體名有。義名果性。此中間為有體作障緣為果義作障緣。若有體是障緣。體性常有。是則性永不得顯。顯如未顯。常有體故。因亦是有。何不為障而獨果有能為障耶。量云。汝宗之果應永不顯。常有性故。猶如未顯。汝宗因體亦應為障。體常有故。猶如於果。若言果性是障緣者。如第一法亦因亦果。望種果性是障緣。被障不顯。望莖因性非障緣邊。既不被障則應顯。是則一法亦顯不顯。故不應理。應立量云。汝宗果體亦應不顯。即因體故。如自性因。然彼宗果體一向顯故為此難。或汝自性體亦應顯。果之因故。如後果因。猶彼執芽是因必顯故成斯難。或應果性非障。體即因故。如因。因亦應障。即果體故如果。故言一法亦因果。為異不異者。謂因中有果性。法與遇緣顯果為異不異。若不異者法應常顯。以本法先常有故。先顯今顯不應道理。量云。汝宗果法先來應顯。即本法比量翻此可知。若言異者。彼顯為無因耶等者。問果顯時有因無因。若言無因。汝言本有果性從緣而顯。顯則有因。而言此顯無因。不應理也。量云。果法先來應顯。顯無因故。如后顯時。或今應不顯。無顯因故。如未顯時。若言有因果顯既有

因。此因亦可顯。然果性可顯因不可顯。以不顯因能顯于果。不應道理。量云。今因應不能顯。果自不顯故。如果未顯時。結牒彼言。性若是無不可顯了等者。有相法中若無彼性不可顯了。如角中乳水中酪等。若有彼性方可顯了。如乳中酪礦中金。不遮有無性。但遮果住因。示正義有六。一處遠離難取。二四障難取。如前第三卷說。一覆蔽障等。三微細難取。如極微等。四心亂難取。如神通境等。五根壞難取。如老昧病等。六無智難取。如無他心智故不取他心等。如此諸法雖有而不可取故。汝不應說有性法皆是有皆可顯了。例破聲論。如文可知。上來二計皆是增益邪見所收。去來實有中。先敘執。外宗量云。去來定有。世所攝故。猶如現在。在此法者依三種教計過未有。一依十二處經。二依過去業經。三依三世五蘊經。依理起執中。外道小乘一處總釋。彼如是思乃至性相實有者。謂若未來先無現在方有者。是則未來先受色心等相後有色心。若爾亦應兔角先無後時亦有。若過去無應失自相。如是自相應不成熟。由此道理執過去未來有。次正破中分四。一申三難。二如是說已下他返詰。三我今問汝下還徴破。四又不應說下示正義。初中有二。初申三難。后如是自相故下總結文。三難者。一一異自相難。二常等共相難。三來

【現代漢語翻譯】 現代漢語譯本 因（Hetu）此因亦可顯現。然而，果性可以顯現，因卻不可顯現。如果說不顯現的因能夠顯現果，這不合道理。量云（Pramana）：如果因不能顯現，果自然也不會顯現。如果果尚未顯現時，就駁斥他們的說法。如果自性不存在，就無法顯現等等。在有相法中，如果不存在那種自性，就無法顯現，就像角中的乳、水中的酪等。如果存在那種自性，才能夠顯現，就像乳中的酪、礦中的金。這並不是否定有無自性，而是否定果存在於因中。 闡明正義有六個方面：一、處所遙遠難以獲取；二、四種障礙難以獲取，如前面第三卷所說，如覆蔽障等；三、微細難以獲取，如極微等；四、心緒散亂難以獲取，如神通境界等；五、根器損壞難以獲取，如年老昏聵、疾病等；六、缺乏智慧難以獲取，如沒有他心智，所以無法瞭解他人的心念等。像這些法，即使存在，也是無法獲取的。所以，你們不應該說，凡是有自性的法都是存在的，都是可以顯現的。這可以用來駁斥聲論派的觀點，具體內容可以參考原文。 以上兩種觀點都是增益邪見所包含的。關於過去和未來是否真實存在，首先敘述他們的觀點。外宗（外道）的量云：過去和未來一定是存在的，因為它們被世間所包含，就像現在一樣。那些堅持這種觀點的人，依據三種教義來認為過去和未來是存在的：一、依據十二處經；二、依據過去業經；三、依據三世五蘊經。 依據理證而產生的執著中，外道和小乘用一個總體的解釋。他們這樣認為，乃至自性相是真實存在的。如果未來事物先前不存在，現在才存在，那麼未來事物就應該是先接受色心等相，然後才有色心。如果是這樣，那麼也應該像兔角一樣，先前不存在，後來也存在。如果過去事物不存在，就應該失去它的自相，這樣，它的自相就不應該成熟。由於這些道理，他們執著於過去和未來是存在的。 接下來是正式的破斥，分為四個部分：一、提出三個難點；二、在『如是說已下』進行反駁；三、在『我今問汝下』進行詰問破斥；四、在『又不應說下』闡明正義。第一個部分包含兩個方面：首先提出三個難點，然後用『如是自相故下』進行總結。三個難點是：一、一一異自相難；二、常等共相難；三、來

【English Translation】 English version The cause (Hetu) can also be revealed by this cause. However, the nature of the result can be revealed, but the cause cannot be revealed. If the unrevealed cause can reveal the result, it is unreasonable. Pramana says: If the cause cannot be revealed, the result will naturally not be revealed. If the result has not yet been revealed, refute their statement. If the self-nature does not exist, it cannot be revealed, etc. In the Dharma of forms, if that self-nature does not exist, it cannot be revealed, like milk in a horn, or cheese in water. If that self-nature exists, it can be revealed, like cheese in milk, or gold in a mine. This is not to deny the existence or non-existence of self-nature, but to deny that the result resides in the cause. There are six aspects to clarifying the correct meaning: First, it is difficult to obtain because the location is remote; second, it is difficult to obtain due to the four obstacles, as mentioned in the third volume, such as the obscuration obstacle, etc.; third, it is difficult to obtain because it is subtle, such as extremely small particles; fourth, it is difficult to obtain because the mind is disturbed, such as supernatural realms; fifth, it is difficult to obtain because the faculties are damaged, such as old age, confusion, and illness; sixth, it is difficult to obtain because of a lack of wisdom, such as not having the wisdom to know others' minds, so one cannot understand others' thoughts. Like these Dharmas, even if they exist, they are unobtainable. Therefore, you should not say that all Dharmas with self-nature exist and can be revealed. This can be used to refute the views of the Sound School, and the specific content can be found in the original text. The above two views are both included in the perverse view of addition. Regarding whether the past and future truly exist, first describe their views. The Pramana of the external school (non-Buddhists) says: The past and future must exist because they are contained in the world, just like the present. Those who hold this view rely on three teachings to believe that the past and future exist: First, according to the Sutra of the Twelve Entrances; second, according to the Sutra of Past Karma; third, according to the Sutra of the Five Aggregates of the Three Times. Among the attachments arising from reasoning, non-Buddhists and Hinayana use a general explanation. They think in this way, even to the point that the self-nature of phenomena is truly existent. If future things did not exist before and only exist now, then future things should first receive the characteristics of form and mind, and then have form and mind. If this is the case, then it should be like a rabbit's horn, which did not exist before and then exists later. If past things do not exist, they should lose their self-characteristics, and thus their self-characteristics should not mature. Because of these reasons, they are attached to the existence of the past and future. Next is the formal refutation, divided into four parts: First, raise three difficulties; second, refute in 'As it is said below'; third, question and refute in 'I now ask you below'; fourth, clarify the correct meaning in 'Also, it should not be said below'. The first part contains two aspects: First, raise three difficulties, and then summarize with 'Therefore, such self-characteristics are below'. The three difficulties are: First, the difficulty of each different self-characteristic; second, the difficulty of the common characteristics of permanence, etc.; third, the coming

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等七義難。若言相一立三世相不應道理者。量云。世應無三。相是一故。猶如現在。若相異者性相實有不應道理者。量云。去來性相應非實有。異現在故。猶如兔角。大乘真如非定異現在。故無不定過。常無常相者。三世共有故共相。若常相者。量云。汝宗五蘊應不墮三世。許常相故。如無為等。若無常相。量云。汝宗五蘊非於三世恒是實有。無常相故。如空花等。七義難中。初敘七徴。后牒別破。此七徴中。三藏云。徴小乘諸部異計。不可定判是其部義。景師云。初一通徴四薩婆多計。次二徴定外宗未必有計。第四徴業異薩婆多計。第五徴轉變薩婆多計。第六徴相異薩婆多計。第七徴待異薩婆多計。基師解云。初徴難法救類異。第四徴難世友業用。第六徴難覺天相待。第七徴難妙音相異。餘三設遮非本部計。五十一卷亦為六難。意大同也。此第六七合是彼第六。故彼為六。有說。無此第六。彼第六者即此第七。來至現在者。法體不遷轉向現在。於此生者。未來死滅現在方生。為緣生現者。法住未來為因緣故生現在法。今有業者。未來無用現在用生。今相圓者。本相不圓至現方滿。今異相者。本體雖同合相不同。有現在分者。謂于未來有未來分及現在過去分。義顯現在亦有現在分及未來過去分過去亦然。今此但舉二世

【現代漢語翻譯】 現代漢語譯本 等七義難。如果說『相一』成立，那麼三世的『相』就不應成立，這是不合道理的。可以這樣論證：『世』不應有三，因為『相』是一樣的。就像現在一樣。如果『相』是不同的，那麼『性相』就真實存在，這也是不合道理的。可以這樣論證：過去和未來的『性相』不應是真實存在的，因為它們與現在不同，就像兔角一樣。大乘的真如並非一定與現在不同，所以沒有『不定過』的過失。關於常與無常的『相』，三世是共有的，所以是『共相』。如果是常的『相』，可以這樣論證：你們宗派的五蘊不應墮入三世，因為你們許可是常的『相』，就像無為法等。如果是無常的『相』，可以這樣論證：你們宗派的五蘊並非在三世中恒常是真實存在的，因為是無常的『相』，就像空花等。在七義難中，先敘述七種征難，然後分別駁斥。這七種征難中，三藏的說法是：征難小乘各部的不同觀點，無法確定是哪個部的觀點。景師的說法是：第一個征難是普遍征難薩婆多（Sarvastivada，一切有部）的觀點，第二和第三個征難是針對不一定存在的其他宗派的觀點，第四個征難是針對業異薩婆多（Sarvastivada，一切有部）的觀點，第五個征難是針對轉變薩婆多（Sarvastivada，一切有部）的觀點，第六個征難是針對相異薩婆多（Sarvastivada，一切有部）的觀點，第七個征難是針對待異薩婆多（Sarvastivada，一切有部）的觀點。基師解釋說：第一個征難是針對法救的類異，第四個征難是針對世友的業用，第六個征難是針對覺天的相待，第七個征難是針對妙音的相異。其餘三個是假設的遮難，並非本部的觀點。《瑜伽師地論》第五十一卷也提出了六難，意思大同小異。這裡的第六和第七合起來是《瑜伽師地論》中的第六個，所以《瑜伽師地論》中是六難。有人說，沒有這裡的第六個，他們的第六個就是這裡的第七個。『來至現在』是指法體不改變，只是轉向現在。『於此生者』是指未來死滅，現在才生。『為緣生現者』是指法住在未來，因為因緣的緣故生出現在的法。『今有業者』是指未來沒有作用，現在才產生作用。『今相圓者』是指本來的相不圓滿，到了現在才圓滿。『今異相者』是指本體雖然相同，但合起來的相不同。『有現在分者』是指在未來有未來的部分以及現在的過去部分。意思是說現在也有現在的部分以及未來過去的部分，過去也是這樣。現在這裡只是舉了兩個世。

【English Translation】 English version The difficulty lies in these seven aspects. If it is said that 'sameness of characteristic' (相一) is established, then the 'characteristics' (相) of the three times should not be established, which is unreasonable. The argument can be made as follows: 'Times' should not be three, because the 'characteristic' (相) is the same, just like the present. If the 'characteristics' (相) are different, then 'nature and characteristic' (性相) would truly exist, which is also unreasonable. The argument can be made as follows: the 'nature and characteristic' (性相) of the past and future should not be truly existent, because they are different from the present, just like a rabbit's horn. The Tathata (真如, True Thusness) of Mahayana is not necessarily different from the present, so there is no fault of 'indefiniteness' (不定過). Regarding the 'characteristics' (相) of permanence and impermanence, the three times share them, so they are 'shared characteristics' (共相). If it is a permanent 'characteristic' (常相), the argument can be made as follows: your school's five aggregates (五蘊) should not fall into the three times, because you allow for a permanent 'characteristic' (常相), like unconditioned dharmas (無為) and so on. If it is an impermanent 'characteristic' (無常相), the argument can be made as follows: your school's five aggregates (五蘊) are not constantly truly existent in the three times, because it is an impermanent 'characteristic' (無常相), like flowers in the sky (空花) and so on. Among the seven difficulties, first, the seven challenges are presented, and then they are refuted separately. Among these seven challenges, the Tripitaka master (三藏) says: the challenges are directed at the different views of the various Hinayana schools, and it is impossible to determine which school's view it is. Master Jing (景師) says: the first challenge is a general challenge to the Sarvastivada (薩婆多, the 'All Exists' school) view, the second and third challenges are directed at views that may not exist in other schools, the fourth challenge is directed at the Sarvastivada (薩婆多) view of karma difference, the fifth challenge is directed at the Sarvastivada (薩婆多) view of transformation, the sixth challenge is directed at the Sarvastivada (薩婆多) view of characteristic difference, and the seventh challenge is directed at the Sarvastivada (薩婆多) view of dependent difference. Master Ji (基師) explains: the first challenge is directed at Dharmatrāta's (法救) difference in categories, the fourth challenge is directed at Vasumitra's (世友) function of karma, the sixth challenge is directed at Buddhadeva's (覺天) dependence of characteristics, and the seventh challenge is directed at Ghoṣa's (妙音) difference in characteristics. The remaining three are hypothetical objections and are not the views of this school. The fifty-first volume of the Yogacarabhumi-sastra (瑜伽師地論) also presents six difficulties, with largely the same meaning. The sixth and seventh here are combined into the sixth in the Yogacarabhumi-sastra, so there are six difficulties in that text. Some say that there is no sixth difficulty here, and their sixth is the seventh here. 'Coming to the present' means that the nature of the dharma does not change, it simply turns to the present. 'Being born here' means that it dies and ceases in the future, and is only born in the present. 'Appearing in the present due to conditions' means that the dharma dwells in the future, and because of conditions, the present dharma is born. 'Now there is karma' means that there is no function in the future, and only now does the function arise. 'Now the characteristic is complete' means that the original characteristic was not complete, and only now is it complete. 'Now the characteristic is different' means that although the nature is the same, the combined characteristic is different. 'Having a present part' means that in the future there is a future part as well as a present past part. The meaning is that the present also has a present part as well as a future past part, and the past is also the same. Now, only two times are mentioned here.

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分。余類可知。四薩婆多計者。俱舍第二十卷頌曰。此中有四種。類相位待異。第三約作用。立世最為善。謂法救說。世由類不同。法行世時類別非體。如金作器形別類同。如乳成酪味舍色在。法從未來流至現在。現入過去。唯捨得類非捨得體。妙音說。世由相不同。法行世時過去正與過去相合。而不名為離現未相。未來與未來相合。而不名為離過現相。現在與現在相合。而不名為離過未相。如染一妻于余姬媵不名離染。世友說。世由位不同。法行世時體同位別。如運一籌置一名一。置百名百。置千名千。覺天說。世由待不同。法行世時後前相待世名有異。如一女人名母名女。世親說言。此四說中。第一執法有轉變故。應置數論外道朋中。第二所立世相雜亂。三世皆有三世相故。人于妻愛貪現行時。于余境貪唯有成就。現無貪起。何義為同。第四所立前後相待一世法中應有三世。謂過去世前後剎那應名去來中為現在。未來現在類亦應然。故此四中第三最善。以約作用位有差別。彼謂諸法作用未有名為未來。有作用時名為現在。作用已滅名為過去。非體有殊。別破分二。初約未來向現在以破七義。后別破往過去。前中雖破七義而合為五段。以後三合例業用破故。初難有三。一有方所。量云。未來應有方所。有來至故。猶

【現代漢語翻譯】 現代漢語譯本 分。其餘的類別可以依此類推。四、薩婆多部的觀點：在《俱舍論》第二十卷的偈頌中說：『這裡有四種，類別、相位、待、異。第三種是根據作用，建立世（時間）的劃分最為完善。』法救（Dharmatrāta）說：『世（時間）的劃分是由於類別不同。』當法在世（時間）中流轉時，類別不同於本體。例如，用金子製作器皿，形狀不同但類別相同；又如牛奶變成奶酪，味道改變但顏色還在。法從未來流向現在，現在進入過去，只是捨棄和獲得了類別，而不是捨棄和獲得了本體。妙音（Ghoṣa）說：『世（時間）的劃分是由於相位不同。』當法在世（時間）中流轉時，過去與過去的相位結合，但不稱為脫離現在和未來的相位；未來與未來的相位結合，但不稱為脫離過去和現在的相位；現在與現在的相位結合，但不稱為脫離過去和未來的相位。例如，染著一個妻子，對於其他的姬妾，不稱為脫離染著。世友（Vasumitra）說：『世（時間）的劃分是由於位置不同。』當法在世（時間）中流轉時，本體相同但位置不同。例如，移動一根籌碼，放在個位上稱為一，放在百位上稱為百，放在千位上稱為千。覺天（Vasubandhu）說：『世（時間）的劃分是由於待（相對）不同。』當法在世（時間）中流轉時，前後相互對待，世（時間）的名稱就有了差異。例如，一個女人，名為母親或女兒。世親（Vasubandhu）說：『在這四種說法中，第一種認為法有轉變，應該被歸為數論外道的行列。第二種所建立的世（時間）的相位雜亂，因為三世都具有三世的相位。當一個人對妻子產生愛貪時，對於其他的對象，只有貪的成就，現在並沒有貪的生起，有什麼相同之處呢？第四種所建立的前後相互對待，在一世的法中應該有三世，即過去世的前後剎那應該稱為過去、未來，中間稱為現在，未來和現在的類別也應該如此。』因此，在這四種說法中，第三種最為完善，因為它根據作用，位置有差別。他們認為諸法的作用還沒有產生時稱為未來，有作用時稱為現在，作用已經滅去時稱為過去，而不是本體有差別。分別破斥分為兩部分，首先是從未來走向現在，破斥七種意義，然後分別破斥往向過去。前面的部分雖然破斥了七種意義，但合併爲五個段落，因為後面的三種合併起來，用業用（karma-phala）來破斥。最初的難點有三個：一、有方所（方位）。論證說：『未來應該有方所（方位），因為它有來至，就像...

【English Translation】 English version Division. Other categories can be inferred by analogy. Fourth, the view of the Sarvāstivāda school: In the verses of the Abhidharmakośa-bhāṣya, Volume 20, it says: 'Here there are four types: category, phase, relation, and difference. The third, based on function, establishing the division of time (world) is the most complete.' Dharmatrāta said: 'The division of time (world) is due to different categories.' When a dharma flows in time (world), the category is different from the substance. For example, using gold to make utensils, the shapes are different but the category is the same; also, like milk turning into cheese, the taste changes but the color remains. Dharma flows from the future to the present, and the present enters the past, only abandoning and gaining categories, not abandoning and gaining substances. Ghoṣa said: 'The division of time (world) is due to different phases.' When a dharma flows in time (world), the past combines with the past phase, but it is not called separation from the present and future phases; the future combines with the future phase, but it is not called separation from the past and present phases; the present combines with the present phase, but it is not called separation from the past and future phases. For example, being attached to one's wife, it is not called detachment from other concubines. Vasumitra said: 'The division of time (world) is due to different positions.' When a dharma flows in time (world), the substance is the same but the position is different. For example, moving a counter, placing it in the ones place is called one, placing it in the hundreds place is called one hundred, placing it in the thousands place is called one thousand. Vasubandhu said: 'The division of time (world) is due to different relations (relativity).' When a dharma flows in time (world), the front and back are relative to each other, and the names of time (world) have differences. For example, a woman is called mother or daughter. Vasubandhu said: 'Among these four views, the first one believes that dharmas have transformation, and should be classified into the ranks of the Sāṃkhya heretics. The second one establishes the phases of time (world) in a chaotic way, because the three times all have the phases of the three times. When a person has love and greed for his wife, he only has the accomplishment of greed for other objects, and there is no arising of greed in the present, so what is the similarity? The fourth one establishes the front and back as relative to each other, and there should be three times in one time dharma, that is, the front and back moments of the past time should be called past and future, and the middle should be called present, and the categories of future and present should also be like this.' Therefore, among these four views, the third one is the most complete, because it is based on function, and the positions have differences. They believe that when the function of dharmas has not yet arisen, it is called future, when there is function, it is called present, and when the function has already ceased, it is called past, but the substance is not different. Separately refuting is divided into two parts, first refuting the seven meanings from the future to the present, and then separately refuting going to the past. Although the previous part refutes the seven meanings, it is merged into five paragraphs, because the latter three are merged together and refuted with karma-phala (action-result). The initial difficulties are three: First, having a location (direction). The argument says: 'The future should have a location (direction), because it has coming to, just like...

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如現在。二與現在無別。量云。未來與現無別。有來至故有方所故。猶如現在。三應是常。量云。未來應是常。本自有故。如虛空等。第二難有二。一未來不生。於今現在本無今生。量云。未來世法應非實有。無為不攝本不生故。如兔角等。二未來未生而言死沒。量云。未來諸法應無死沒。本未生故。如虛空等。第三難亦二。一破應是常。量云。住未來世與現在為緣之法應是常住。不遷流故。如無為法。二應本無今生非未來法生。謂若彼為緣而得生者。便異法生非未來生。此于未來便為未有。量云。現在應非未來法生。未來中無故。猶如過去。第四難有三。一本無業用今有業用。是則本有今有等者。謂本有其體今方有用。便有同前緣生之中第二過失。現在業用非未來生。此于未來便為未有。為量同前。二云。業用與法有異相。設有異者未來現在同實有相。唯說現在獨有業用。理不可得。量云。汝宗未來應有業用。無為不攝體實有故。猶如現在。三云。業與本法無異相。難云。業用則體體本有。本無業用今方有者。不應正理。量云。業應本有。即體故。如體。體應本無。即業故。如業。餘三例破中。復有自性雜亂過失者。此顯第七有現在分雜亂之過。兼通餘二有此過失。未來既有現在之分。應即現在。有現分故。猶如現

在。故成雜亂。其相圓滿應立量云。未來相應滿。有餘一分相故。如現在。或現在相應不圓滿。有餘一分相故。猶如未來。異相之難為量同此。言異相者。因異分相也。總結前文中有九故字。自相者結前三世自相一異。共相者結前三世常無常。餘七即前七難。第二他返詰中。如說一切有。謂十二處者言。意顯十二處通三世。意識所緣法境。三世俱是有。若去來無便違此教。第三還徴破中分二。初以理徴破。二又雖說一切有者謂十二處下釋通三經。初中彼宗緣無不生心。緣兔角等時。曾別見其兔。曾別見其角。合之一處。非今緣無。若爾便與佛教相違。說無知無故。不爾唯應有知其有。下難緣無覺者是設遮計。釋三經中。初釋十二處經。言于無法密意說有無相者。意顯無法能自持無相。亦曾當有故。密意說之為有說之為法。其有法者體亦非實。彼說為持故亦名密意。以有有義有無義故俱名為法。俱名為有。言應非無間知者。謂知有之者不即知無故云也。第二釋過去業經。意謂業現行為緣今習氣行勝異相續與起。由此習氣故愛不愛果生。依今習氣假說為有過去業。第三釋三世五蘊經。因相者。謂今有可生未來法之因。故依此因假說有未來。自相者。今似有自體也。果相者先業之果。今有故也。第四示正義中。三世各有十二

【現代漢語翻譯】 現代漢語譯本 在。故成雜亂。其相圓滿應立量云：未來相應滿，有餘一分相故，如現在。或現在相應不圓滿，有餘一分相故，猶如未來。異相之難為量同此。言異相者，因異分相也。總結前文中有九故字。自相者結前三世自相一異。共相者結前三世常無常。餘七即前七難。 第二他返詰中，如說一切有，謂十二處（ayatana，指眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六境）者言，意顯十二處通三世。意識所緣法境，三世俱是有。若去來無便違此教。 第三還徴破中分二。初以理徴破，二又雖說一切有者謂十二處下釋通三經。初中彼宗緣無不生心。緣兔角等時，曾別見其兔，曾別見其角，合之一處，非今緣無。若爾便與佛教相違，說無知無故。不爾唯應有知其有。下難緣無覺者是設遮計。釋三經中，初釋十二處經。言于無法密意說有無相者，意顯無法能自持無相，亦曾當有故，密意說之為有說之為法。其有法者體亦非實。彼說為持故亦名密意。以有有義有無義故俱名為法，俱名為有。言應非無間知者，謂知有之者不即知無故云也。 第二釋過去業經。意謂業現行為緣今習氣行勝異相續與起。由此習氣故愛不愛果生。依今習氣假說為有過去業。 第三釋三世五蘊（pañca-khandha，指色、受、想、行、識五種聚合）經。因相者，謂今有可生未來法之因，故依此因假說有未來。自相者，今似有自體也。果相者先業之果，今有故也。 第四示正義中，三世各有十二處。

【English Translation】 English version Therefore, it becomes chaotic. To establish the completeness of its characteristics, a proposition should be stated: 'The future is correspondingly complete because it has a remaining partial aspect, like the present.' Or 'The present is correspondingly incomplete because it has a remaining partial aspect, like the future.' The difficulty of differing characteristics is measured in the same way. 'Differing characteristics' refers to the aspect of differing parts. Summarizing the preceding text, there are nine 'reasons.' 'Self-characteristics' concludes the oneness or difference of the self-characteristics of the three times. 'Common characteristics' concludes the permanence or impermanence of the three times. The remaining seven are the preceding seven difficulties. Secondly, in the other's counter-argument, such as the Sarvāstivāda (說一切有部，a major school of early Buddhism) saying that the twelve ayatanas (十二處，sense bases, referring to the six sense organs and their corresponding six sense objects) exist, it is meant to show that the twelve ayatanas pervade the three times. The object of consciousness, the realm of dharma, exists in all three times. If the past and future did not exist, it would contradict this teaching. Thirdly, the refutation is divided into two parts. First, refutation based on reason; second, although it is said that all exist, the following explains the three sutras in relation to the twelve ayatanas. In the first part, their school believes that the mind arises from conditions, even from non-existent things. When considering a rabbit's horn, one has separately seen the rabbit and separately seen the horn, combining them into one place, which is not now based on non-existence. If so, it would contradict Buddhist teachings, saying that there is ignorance without a cause. If not, one should only know what exists. The difficulty below, 'those who perceive non-existence,' is a hypothetical defense. Among the three sutras explained, the first explains the sutra on the twelve ayatanas. Saying 'speaking of existence and non-existence with a hidden meaning regarding the absence of dharma' means that the absence of dharma can maintain its own non-existence and has also existed in the past, so it is spoken of as existence and as dharma with a hidden meaning. The substance of that which exists is also not real. Because they say it maintains, it is also called a hidden meaning. Because there is a meaning of existence and a meaning of non-existence, both are called dharma and both are called existence. Saying 'one should not know without interruption' means that one who knows existence does not immediately know non-existence. Secondly, explaining the sutra on past karma. It means that the present action of karma is the condition for the arising of the superior and different continuation of present habitual tendencies. Because of these habitual tendencies, the fruits of love and non-love arise. Based on present habitual tendencies, past karma is falsely said to exist. Thirdly, explaining the sutra on the three times and the five skandhas (五蘊，pañca-khandha, the five aggregates of existence: form, feeling, perception, mental formations, and consciousness). 'Causal aspect' means that there is a cause in the present that can give rise to future dharmas, so based on this cause, the future is falsely said to exist. 'Self-aspect' means that the present seems to have its own substance. 'Fruit aspect' means that the fruit of past karma exists in the present. Fourthly, showing the correct meaning, each of the three times has twelve ayatanas.

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相。未來中可生法者。緣未差故。不可生法者。緣差不生也。應可求者示果。不應求者苦果也。正行應觀察。邪行不應觀察也。計我論中分之為二。初敘執。二我今問汝下隨執別。前中初略敘。二問答辨起執所由。有我薩埵等者此唯有六。八十三卷有八名。般若十三名等。薩埵翻名有情。辨所由中。先問后答。有教及理。理中初總敘二因。后別顯二因。先不思覺等者。先不思量我有情覺。卒爾而起有情之覺。明知有我先已思等者。由先已思我當作等而有作業明知有我。別顯中。先不思覺起薩埵覺。彼如是思。若無我者見於五事不應起於五有我覺。而於五蘊起有我覺。不起色覺等。明知有我。勝劣者。謂受樂者勝。受苦人劣。若先思覺得有作中。彼如是思。若無我者不應于諸行中先起思覺得有所作。謂我以眼當見諸色。正見已見等乃至造作止息善惡諸業。而此等事皆由思覺為先方得作用。非如佛法中唯諸行用無我之義。故知有我。破中分三。一徴破外執。二又我今當說第一義我相下示正義。三是故下結非。前中有二。初別申十難。二如是不覺為先而起彼覺故下總結之。十難者。準下結句中十故字故云也。一不覺為先難。二世間所作為以覺為因下思覺為先難。三為即于蘊施設有我下於蘊假設難。四為即見者等相下於彼立有

難。五為與染凈相應下建立染凈難。六為與流轉相相應下流轉止息難。七為由境界所生若苦樂下作受解脫難。八又汝今應說自所欲為唯於我說為作者下施設作者難。九又汝應說自意所欲為準於我建立於我下施設言說難。十計我之見為善不善下施設眾見難。此十難中。前之二難如次破前敘計中二因。后八番難乘義廣破。初難文中即分為四。初徴云爲即于所見事起薩埵覺等者。此師本計離蘊有我。故計所見色等為我覺。是顛倒覺。遮即蘊計此違教失。無別比量。若彼異蘊計有我者。我有形量等。不應道理。彼離蘊我或如指量或如芥子故有形量。此難我有色不成。有勝劣者受用。剎帝利等者想用。愚智者行用。能取境界識用。故離蘊外無別此能。總立量云。離蘊之我應無形量等五。許離蘊故。如兔角等。第二徴云爲唯由此法自體起此覺耶等者。此意問。于所覺境自體起我覺為于余處。若於所覺法自體起我覺者。汝如何說即蘊計我名為顛倒。量云。汝執色我心應非顛倒。許順所緣故。如他心智等。若由余體起此覺者。即由於心等亦起形量覺。非唯緣色。亦緣色得有我勝劣等覺。非唯緣受等起于彼覺。境心二種便成雜亂。一色等境亦是受想行等覺因。量云。汝宗色等應是受等。起勝等覺故。如受等。第三徴難。若起者是即無情應

【現代漢語翻譯】 現代漢語譯本 難。第五難是與染凈相應下建立染凈難。第六難是與流轉相相應下流轉止息難。第七難是由境界所生若苦樂下作受解脫難。第八難是又汝今應說自所欲為唯於我說為作者下施設作者難。第九難是又汝應說自意所欲為準於我建立於我下施設言說難。第十難是計我之見為善不善下施設眾見難。 這十難中，前兩個難依次破斥前面敘述的計度中的兩個原因。後面八個難則廣泛地依據義理進行破斥。第一個難又分為四個部分。首先是提問：『是因為在所見的事物上生起薩埵（Sattva，有情）的覺知等等嗎？』這個論師原本主張離開五蘊而有『我』（Atman，靈魂）。所以認為所見的色（Rupa，物質）等等是『我』的覺知，這是顛倒的覺知。遮止即蘊計我，這是違背教義的過失。沒有其他的比量。如果他們認為離開五蘊而有『我』，那麼『我』有形體大小等等，是不應道理的。他們離開五蘊的『我』或者像手指那麼大，或者像芥菜籽那麼小，所以有形體大小。這個難點在於『我』有色（Rupa，物質）是不成立的。有勝劣者受用。剎帝利（Kshatriya，剎帝利）等等想用。愚智者行用。能取境界識用。所以離開五蘊之外沒有其他的能。總的來說，可以立一個量：離開五蘊的『我』應該沒有形體大小等等五種特性。因為承認離開五蘊的緣故，就像兔角等等。 第二個難點是提問：『僅僅由此法自體生起這種覺知嗎？』這裡的意思是問，在所覺知的境界自體上生起『我』的覺知，還是在其他地方生起。如果在所覺知的法自體上生起『我』的覺知，那麼你如何說即蘊計『我』名為顛倒。量：你執著色（Rupa，物質）為『我』，心應該不是顛倒的。因為承認順應所緣的緣故，就像他心智等等。如果由其他自體生起這種覺知，那麼由於心等等也生起形量覺。並非僅僅緣於色（Rupa，物質）。也緣於色（Rupa，物質）而有『我』的勝劣等等覺知。並非僅僅緣于受（Vedana，感受）等等而生起對於它們的覺知。境界和心兩種便成為雜亂。一種色（Rupa，物質）等等境界也是受（Vedana，感受）、想（Samjna，認知）、行（Samskara，意志）等等覺知的原因。量：你的宗派色（Rupa，物質）等等應該是受（Vedana，感受）等等，因為生起勝等等覺知的緣故，就像受（Vedana，感受）等等。 第三個難點是提問：如果生起者是即無情應

【English Translation】 English version Difficulties. The fifth difficulty is establishing purity and impurity in relation to correspondence with defilement and purity. The sixth difficulty is the difficulty of cessation of transmigration in relation to correspondence with the cycle of existence. The seventh difficulty is the difficulty of liberation from feeling arising from the realm of experience, whether it be suffering or pleasure. The eighth difficulty is the difficulty of postulating an agent, 'And now you should say what you desire, only saying that I am the agent.' The ninth difficulty is the difficulty of postulating speech, 'And you should say what you desire according to your own intention, establishing it in me.' The tenth difficulty is the difficulty of postulating various views, 'Considering the view of self as good or not good.' Among these ten difficulties, the first two difficulties refute the two reasons in the previously stated calculation in sequence. The latter eight difficulties refute extensively based on the meaning. The first difficulty is divided into four parts. First, the question is raised: 'Is it because the perception of Sattva (sentient being), etc., arises in the seen things?' This teacher originally maintained that there is an 'Atman' (soul) apart from the skandhas (aggregates). Therefore, he considers the seen Rupa (matter), etc., to be the perception of 'I,' which is a reversed perception. Preventing the calculation of 'I' in the skandhas is a fault of violating the teachings. There is no other analogy. If they believe that there is an 'I' apart from the skandhas, then it is unreasonable for 'I' to have shape and size, etc. Their 'I' apart from the skandhas is either as large as a finger or as small as a mustard seed, so it has shape and size. The difficulty here is that 'I' having Rupa (matter) is not established. Those with superiority and inferiority use it. Kshatriyas (warriors), etc., use thought. The foolish and wise use action. The able to grasp the realm uses consciousness. Therefore, there is nothing else outside the skandhas that can do this. In general, a measure can be established: 'I' apart from the skandhas should not have shape and size, etc., five characteristics. Because it is admitted to be apart from the skandhas, like a rabbit's horn, etc. The second difficulty is the question: 'Does this perception arise solely from the self-nature of this dharma?' The meaning here is to ask whether the perception of 'I' arises in the self-nature of the perceived realm or elsewhere. If the perception of 'I' arises in the self-nature of the perceived dharma, then how do you say that calculating 'I' in the skandhas is called reversed? Measure: Your adherence to Rupa (matter) as 'I' should not be reversed. Because it is admitted to follow the object of perception, like the mind-reading ability of others, etc. If this perception arises from another self-nature, then the perception of shape and size also arises from the mind, etc. It is not only related to Rupa (matter). Also, due to Rupa (matter), there is a perception of the superiority and inferiority of 'I,' etc. It is not only related to Vedana (feeling), etc., that a perception of them arises. The realm and the mind become confused. A kind of Rupa (matter), etc., realm is also the cause of Vedana (feeling), Samjna (cognition), Samskara (volition), etc., perceptions. Measure: Your sect's Rupa (matter), etc., should be Vedana (feeling), etc., because it gives rise to perceptions of superiority, etc., like Vedana (feeling), etc. The third difficulty is the question: If the arising one is insentient, then

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是有等。量云。見色等起我覺應非如實見。此起余覺故。如見杌為人覺等。言若不起者則非撥現量等者。現量現見遠杌為人。便於無情起有情覺故。為不起者名非現量。此中亦有世間相違。略故不說。第四徴難云。若取現義者。唯色等蘊是現量義。我非現量義故不應理者。義者境也。彼宗計我非現量境。今言現境是設遮破。唯五蘊是現量義。彼此共成。我非現義汝宗自述。今言現境乃是違宗。唯廣百論數論計。我非現量境。若勝論師執我是現量境也。此覺若取比量境者。此我之覺童稚亦起。彼未能思不能比度。不應卒爾我覺得生。量云。嬰孩我覺應不得生。無思度故。如石女兒。第二思覺為先難中有五。又字即五為段。數論我體唯受者。勝論執我通作受者。下破作用。隨義應悉。初徴破中。若以我為因者。汝我應不自在。要待思覺方能造作故。第二徴破無常者。此所作因體是變異執我有作不應理等者。所作者生義。所作之因體是變異無常之法。我是作者仍言有常而有所作不應道理。量云。我應非常。有所作故。如粗地等。若是常者我應無所作。以是常故。如虛空等。第三破中。有動作我等者。數論勝論我無動作。遍虛空故。離系等執我有動作。不遍空故。作義雖同動義別故。有動作我有所作者。是則常作不應復作。我

【現代漢語翻譯】 現代漢語譯本 是有這樣的情況。有人說：『見到色等（rupa, 物質現象）生起時，產生的『我』的覺知，應該不是如實的見解。』這是因為由此生起其他的覺知，就像見到樹樁而誤以為是人一樣。如果說這種覺知沒有生起，那麼就不是否定現量等。現量是直接見到遠處的樹樁像人，因此對於無情物產生了有情物的覺知。對於沒有生起這種覺知的人來說，這不能稱為現量。這裡面也有與世俗常識相違背的地方，因為內容簡略所以沒有詳細說明。第四個質疑是：如果以『現』作為意義，那麼只有色等五蘊（skandha, 構成個體經驗的五種要素）才是現量的意義，『我』不是現量的意義，所以不合理。這裡的『義』指的是境（visaya, 對像）。對方宗派認為『我』不是現量的對象。現在說『現境』是一種假設的遮破。只有五蘊是現量的意義，這是彼此共同認可的。『我』不是現量的意義，是你們宗派自己說的。現在說『現境』就是違背了你們自己的宗派。只有廣百論和數論派認為『我』不是現量的對象。如果勝論派認為『我』是現量的對象。這種『我』的覺知，即使是幼兒也會產生。他們沒有思考能力，不能進行比較和推斷，不應該突然產生『我』的覺知。可以這樣論證：嬰兒的『我』的覺知應該不會產生，因為他們沒有思考和推斷能力，就像石女的兒子一樣。第二，以思考覺知為先導的質疑中有五個方面。『又』字表示以下五個方面是分段的。數論派認為『我』的本體只是受者（bhoktr, 享受者），勝論派認為『我』既是作者（kartr, 行動者）又是受者。下面會破斥『我』的作用。根據意義應該全部理解。最初的質疑和破斥中，如果以『我』作為原因，那麼『我』應該是不自在的，必須等待思考覺知才能進行造作。第二個質疑是關於無常的：這種所作的原因的本體是變異的，認為『我』有作用，不應該說是常等。『所作』是生起的意思。所作的原因的本體是變異無常的法，『我』是作者卻說是常，而且有所作，這不合道理。可以這樣論證：『我』應該不是常，因為有所作，就像粗糙的地面等。如果是常，那麼『我』應該沒有所作，因為是常，就像虛空一樣。第三個破斥中，有動作的『我』等。數論派和勝論派認為『我』沒有動作，因為遍佈虛空。離系派等認為『我』有動作，因為不遍佈虛空。『作』的意義雖然相同，但『動』的意義不同。有動作的『我』有所作，那麼就是常作，不應該再作。『我』

【English Translation】 English version There are such instances. Some say: 'The perception of 'I' that arises when seeing the arising of rupa (material phenomena) should not be a true perception.' This is because other perceptions arise from it, just as mistaking a tree stump for a person. If one says that this perception does not arise, then it is not a denial of pratyaksha (direct perception), etc. Pratyaksha is directly seeing a distant tree stump as a person, thus giving rise to the perception of a sentient being from an inanimate object. For those who do not have this perception, it cannot be called pratyaksha. There are also contradictions with worldly conventions here, but they are not explained in detail due to brevity. The fourth objection is: If 'present' is taken as the meaning, then only the five skandhas (aggregates) are the meaning of pratyaksha, and 'I' is not the meaning of pratyaksha, so it is unreasonable. Here, 'artha' (meaning) refers to visaya (object). The opponent's school believes that 'I' is not an object of pratyaksha. Now, saying 'present object' is a hypothetical refutation. Only the five skandhas are the meaning of pratyaksha, which is mutually agreed upon. 'I' is not the meaning of pratyaksha, which is what your school itself says. Now, saying 'present object' is contradicting your own school. Only the Guang Bai Lun (Vidyāmātrasiddhiśāstra) and the Samkhya school believe that 'I' is not an object of pratyaksha. If the Vaisheshika school believes that 'I' is an object of pratyaksha. This perception of 'I' can arise even in infants. They do not have the ability to think and cannot compare and infer, so the perception of 'I' should not arise suddenly. It can be argued that the infant's perception of 'I' should not arise because they do not have the ability to think and infer, just like the son of a barren woman. Secondly, there are five aspects to the objection that takes thought and perception as a prerequisite. The word 'also' indicates that the following five aspects are segmented. The Samkhya school believes that the essence of 'I' is only the bhoktr (enjoyer), while the Vaisheshika school believes that 'I' is both the kartr (agent) and the bhoktr. The function of 'I' will be refuted below. The meaning should be fully understood. In the initial objection and refutation, if 'I' is taken as the cause, then 'I' should not be independent, and must wait for thought and perception to be able to create. The second objection is about impermanence: the essence of this cause of action is change, and it is unreasonable to say that 'I' has action and is permanent, etc. 'Action' means arising. The essence of the cause of action is the changing and impermanent dharma (phenomena), and 'I' is the agent but is said to be permanent and has action, which is unreasonable. It can be argued that 'I' should not be permanent because there is action, like the rough ground, etc. If it is permanent, then 'I' should have no action because it is permanent, like space. In the third refutation, there is the 'I' with action, etc. The Samkhya and Vaisheshika schools believe that 'I' has no action because it pervades space. The Nirgrantha (Jain) school, etc., believe that 'I' has action because it does not pervade space. Although the meaning of 'action' is the same, the meaning of 'movement' is different. The 'I' with action has action, so it is constant action and should not act again. 'I'

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常有故恒動常作。非今始作。不應復作。量云。汝動我未作先應作。恒動作故。如今所作。若無動作我而有所作。不應道理。量云。汝我應無所作。許無動作故。如虛空等。第四徴破。若有因作而言我作。便違自宗。若無因作。我應恒作。我體恒有不待因故。如今作時。第五徴破意。若依自者汝等既言此我自在。何須老病死等耶。若依他者我不自在。以依他故。量云。汝我應不自在。系屬他故。如僕使等。第三于蘊假設難中。初徴四計。然後別破。四計者。初即蘊計。后三異蘊。異蘊中。初我異蘊住在蘊中。次我異蘊住于蘊外而仍屬蘊。謂計是色我乃至識我。后住蘊外而不屬蘊。破中。言若不生起法及非法應諸蘊身畢竟不起者。我若不造法及非法。后蘊應無。以無因故。量云。汝宗應后蘊畢竟不生。執我不起法非法故。猶如兔角。又應不由功用我常解脫者。以不生起法非法故。量云。汝我在生死不由功用應成解脫。不造法非法故。如涅槃位。彼說我得涅槃之時離眾縛故名為解脫。在生死中便有縛縛。又於此滅壞後於余處不作而得有大過失等者。我無常滅業亦隨無。后余果生無因而有。是謂不作而得過也。量云。汝我滅已後有果應不生。以無因故。如兔角等。若蘊外余處者汝所計我應應是無為等者。彼宗計我為無為所不

【現代漢語翻譯】 現代漢語譯本 『常有故恒動常作。非今始作。不應復作。』（因為『我』是常有的，所以一直是活動和造作的，不是現在才開始造作，因此不應該停止造作）。 量云：『汝動我未作先應作。恒動作故。如今所作。若無動作我而有所作。不應道理。』（量論者說：『你[佛教徒]說『我』活動時，我還沒有造作，那麼『我』應該先造作。因為『我』一直是活動造作的，就像現在所造作的一樣。如果『我』沒有活動造作，而有所造作，這是不合道理的。』） 量云：『汝我應無所作。許無動作故。如虛空等。』（量論者說：『你[佛教徒]的『我』應該沒有所作，因為你承認『我』沒有活動造作，就像虛空一樣。』） 第四，征破：『若有因作而言我作。便違自宗。若無因作。我應恒作。我體恒有不待因故。如今作時。』（如果說因為有因而『我』才造作，就違背了你自己的宗義。如果說沒有因而『我』才造作，那麼『我』應該恒常造作，因為『我』的體性恒常存在，不需要依靠因緣。就像現在造作的時候一樣。） 第五，征破意：『若依自者汝等既言此我自在。何須老病死等耶。若依他者我不自在。以依他故。』（如果依靠自身，你們既然說這個『我』是自在的，為什麼還需要經歷衰老、疾病、死亡等等呢？如果依靠他者，那麼『我』就不自在了，因為依靠他者的緣故。） 量云：『汝我應不自在。系屬他故。如僕使等。』（量論者說：『你[佛教徒]的『我』應該不自在，因為它被束縛於他者，就像僕人一樣。』） 第三，于蘊假設難中，初征四計，然後別破。（第三，在蘊的假設難題中，首先征問四種計度，然後分別破斥。） 四計者，初即蘊計，后三異蘊。（四種計度是：第一種是即蘊計，后三種是異蘊計。） 異蘊中，初我異蘊住在蘊中，次我異蘊住于蘊外而仍屬蘊，謂計是色我乃至識我，后住蘊外而不屬蘊。（在異蘊計中，第一種是『我』異於蘊而住在蘊中，第二種是『我』異於蘊而住在蘊外，但仍然屬於蘊，也就是計度『我』是色蘊乃至識蘊，第三種是住在蘊外而不屬於蘊。） 破中，言若不生起法及非法應諸蘊身畢竟不起者，我若不造法及非法，后蘊應無，以無因故。（在破斥中，如果說不生起善法和惡法，那麼諸蘊的身心就應該畢竟不起，如果『我』不造作善法和惡法，那麼後來的蘊就應該沒有，因為沒有原因的緣故。） 量云：『汝宗應后蘊畢竟不生。執我不起法非法故。猶如兔角。』（量論者說：『你的宗義應該導致後來的蘊畢竟不生，因為你執著『我』不生起善法和惡法，就像兔角一樣。』） 又應不由功用我常解脫者，以不生起法非法故。（又應該導致不由功用，『我』就恒常解脫，因為不生起善法和惡法的緣故。） 量云：『汝我在生死不由功用應成解脫。不造法非法故。如涅槃位。』（量論者說：『你[佛教徒]的『我』在生死中，不由功用就應該成為解脫，因為不造作善法和惡法的緣故，就像涅槃的境界一樣。』） 彼說我得涅槃之時離眾縛故名為解脫。在生死中便有縛縛。（他們說，『我』得到涅槃的時候，遠離了各種束縛，所以叫做解脫。如果在生死中，就會有束縛和被束縛。） 又於此滅壞後於余處不作而得有大過失等者，我無常滅業亦隨無，后余果生無因而有，是謂不作而得過也。（又說，如果在這個地方滅壞后，在其他地方不造作而得到果報，就會有很大的過失等等，如果『我』是無常滅壞的，那麼業也會隨之消失，後來的果報產生就沒有原因了，這就是不造作而得到果報的過失。） 量云：『汝我滅已後有果應不生。以無因故。如兔角等。』（量論者說：『你[佛教徒]的『我』滅亡以後，有果報應該不生，因為沒有原因的緣故，就像兔角一樣。』） 若蘊外余處者汝所計我應應是無為等者。（如果說在蘊外其他地方，那麼你所計度的『我』應該應該是無為法等等。） 彼宗計我為無為所不

【English Translation】 English version 'Because it always exists, it is constantly active and creating. It is not something that starts now. Therefore, it should not cease creating.' The Logician says: 'When you [Buddhist] say 'I' am active, I should have been creating beforehand. Because 'I' am constantly active. If 'I' am not active and creating, yet something is created, that is unreasonable.' The Logician says: 'Your 'I' should not be creating anything. Because you admit that 'I' is not active. Like space.' Fourth, refutation: 'If you say that 'I' creates because of a cause, then you contradict your own doctrine. If 'I' creates without a cause, then 'I' should always be creating. Because the nature of 'I' is always present and does not depend on causes. Just like when creating now.' Fifth, the intention of refutation: 'If relying on itself, since you say that this 'I' is independent, why is there a need for old age, sickness, death, etc.? If relying on others, then 'I' is not independent. Because it relies on others.' The Logician says: 'Your 'I' should not be independent. Because it is bound to others. Like servants.' Third, in the difficulty of assuming aggregates, first questioning the four views, then refuting them separately. The four views are: the first is the view of identifying with the aggregates, the latter three are views of being different from the aggregates. Among the views of being different from the aggregates, the first is that 'I' is different from the aggregates and resides within the aggregates, the second is that 'I' is different from the aggregates and resides outside the aggregates but still belongs to the aggregates, namely, considering 'I' to be the form aggregate (rupa-skandha) up to the consciousness aggregate (vijnana-skandha), and the last is residing outside the aggregates and not belonging to the aggregates. In the refutation, it is said that if good and non-good dharmas (dharma) are not produced, then the body and mind of the aggregates should not arise at all. If 'I' does not create good and non-good dharmas, then the later aggregates should not exist, because there is no cause. The Logician says: 'Your doctrine should lead to the later aggregates not arising at all. Because you hold that 'I' does not produce good and non-good dharmas. Like rabbit horns.' Also, 'I' should be constantly liberated without effort, because good and non-good dharmas are not produced. The Logician says: 'Your 'I' should become liberated in samsara (samsara) without effort. Because it does not create good and non-good dharmas. Like the state of nirvana (nirvana).' They say that when 'I' attains nirvana, it is called liberation because it is free from all bonds. If in samsara, there will be bondage and being bound. Also, if after destruction in this place, one obtains results without creating in other places, there will be great faults, etc. If 'I' is impermanent and destroyed, then karma (karma) will also disappear, and the later results will arise without a cause. This is the fault of obtaining results without creating. The Logician says: 'After your 'I' is destroyed, there should be no results arising. Because there is no cause. Like rabbit horns.' If it is said to be outside the aggregates in other places, then the 'I' that you conceive should be unconditioned (asamskrita) etc. Their school considers 'I' to be not

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攝故。量云。汝我應是無為。許異蘊故。如虛空無為。應無染污者。六十五云。若無有蘊便無有色。與身相應。廣說乃至如是此我應無所依。無受無想無思慮等亦無分別。是則此我不由功用究竟解脫即無有染污。是故此計不應道理。量云。我應無染污任運解脫。許不屬蘊故。如虛空等。又應不言我有色等。許不屬蘊故。如兔角等。不應相屬者。是我有色等義非攝屬義。第四于彼立有難中分二。初兩門總徴。后隨別破。此難思覺有我中已正當見知有我者等計。別破中。初難即見者等相。后難離見者等相。前中先標兩門徴。后隨別難。別難中初難可知。后中則復雙徴二門而後釋。二門者。一我所成業。二我所執具。業中有五。一如種子難。觀所生故應無常。二如陶師難。假于能作故應無常假立。三如神通難。假于自在故亦無常假立。四如地難。觀所持故應無常。又無如地作所依顯了業故。五如空難。色無假立無業用故。具中有二。一如鐮難。謂離鐮之外忽有刀等能斷於物。離見等外無有餘物有見用等。法喻不等故。二如火難。如世間火離能燒者亦自能燒等者。人為能燒者火為能燒之物。然火離於人自能燒。故見離於見者自能見物。何假我耶。量云。見等見物等時應不要待餘者。自有業用故。如火燒物。自下第二難離見者等

【現代漢語翻譯】 現代漢語譯本 攝故（因為如此）。量云（量論說）。『汝我』（你和我）應是無為（不造作，不依賴因緣）。許異蘊故（因為承認『我』與五蘊不同）。如虛空無為（就像虛空是無為的）。應無染污者（『我』應該沒有染污）。 六十五云（第六十五個論點說）。若無有蘊（如果『我』沒有五蘊），便無有色（就沒有色蘊），與身相應（與身體相應）。廣說乃至如是此我應無所依（廣泛地說，那麼這個『我』應該無所依）。無受無想無思慮等（沒有感受、沒有思想、沒有思慮等等），亦無分別（也沒有分別）。是則此我不由功用究竟解脫（那麼這個『我』不用任何努力就能獲得究竟解脫），即無有染污（也就是沒有染污）。是故此計不應道理（所以這種觀點是不合理的）。 量云（量論說）。我應無染污任運解脫（『我』應該沒有染污，自然解脫）。許不屬蘊故（因為承認『我』不屬於五蘊）。如虛空等（就像虛空一樣）。又應不言我有色等（又應該不說『我』有色蘊等等）。許不屬蘊故（因為承認『我』不屬於五蘊）。如兔角等（就像兔角一樣）。不應相屬者（不應該有相屬關係）。是我有色等義非攝屬義（『我』有色蘊等等的意義不是攝屬的意義）。 第四于彼立有難中分二（第四，在對他們建立『我』的駁難中，分為兩部分）。初兩門總徴（首先，總括地提出兩個方面）。后隨別破（然後，分別地進行駁斥）。此難思覺有我中已正當見知有我者等計（這個駁難針對那些在思覺中認為有『我』，或者認為有能見、能知『我』等等的觀點）。 別破中（在分別駁斥中）。初難即見者等相（首先，駁難能見者等等的相狀）。后難離見者等相（然後，駁難離開能見者等等的相狀）。前中先標兩門徴（在前者中，首先標出兩個方面進行提問）。后隨別難（然後，分別地進行駁難）。別難中初難可知（在分別駁難中，第一個駁難是容易理解的）。后中則復雙徴二門而後釋（在後者中，則再次提出兩個方面進行提問，然後進行解釋）。 二門者（這兩個方面是）。一我所成業（一是『我』所成就的業）。二我所執具（二是『我』所執持的工具）。業中有五（在『業』中有五種駁難）。一如種子難（一是像種子一樣的駁難）。觀所生故應無常（因為觀察到『業』是被產生的，所以應該是無常的）。二如陶師難（二是像陶師一樣的駁難）。假于能作故應無常假立（因為依賴於能作者，所以應該是無常的，是假立的）。三如神通難（三是像神通一樣的駁難）。假于自在故亦無常假立（因為依賴於自在，所以也是無常的，是假立的）。四如地難（四是像大地一樣的駁難）。觀所持故應無常（因為觀察到『業』是被持有的，所以應該是無常的）。又無如地作所依顯了業故（又沒有像大地一樣作為所依的明顯的業）。五如空難（五是像虛空一樣的駁難）。色無假立無業用故（因為色蘊沒有假立，沒有業用）。 具中有二（在『工具』中有兩種駁難）。一如鐮難（一是像鐮刀一樣的駁難）。謂離鐮之外忽有刀等能斷於物（意思是，離開鐮刀之外，忽然有刀等等能夠砍斷物體）。離見等外無有餘物有見用等（離開能見等等之外，沒有其他事物具有能見的作用等等）。法喻不等故（因為比喻和本體不相等）。二如火難（二是像火一樣的駁難）。如世間火離能燒者亦自能燒等者（就像世間的火，離開能燃燒它的人，也能自己燃燒等等）。人為能燒者火為能燒之物（人是能燃燒者，火是被燃燒之物）。然火離於人自能燒（然而火離開人也能自己燃燒）。故見離於見者自能見物（所以能見離開能見者也能自己看見物體）。何假我耶（為什麼需要假設『我』呢）。 量云（量論說）。見等見物等時應不要待餘者（能見等等在看見物體等等的時候，應該不需要等待其他東西）。自有業用故（因為自己有作用）。如火燒物（就像火燃燒物體一樣）。自下第二難離見者等（下面是第二個駁難，駁難離開能見者等等的觀點）。

【English Translation】 English version Therefore. The logician says: 'You and I' (汝我) should be unconditioned (無為, asaṃskṛta, not created, not dependent on conditions). Because it is admitted that 'I' is different from the aggregates (蘊, skandha). Like space, which is unconditioned, 'I' should be without defilements. Sixty-fifth argument: If there are no aggregates, then there is no form (色, rūpa), which corresponds to the body. Broadly speaking, this 'I' should be without support. Without sensation (受, vedanā), without conception (想, saṃjñā), without thought (思慮, cetanā), and without discrimination (分別, vikalpa). Then this 'I' would be ultimately liberated without effort, and thus without defilements. Therefore, this view is unreasonable. The logician says: 'I' should be without defilements and spontaneously liberated. Because it is admitted that 'I' does not belong to the aggregates. Like space. Furthermore, it should not be said that 'I' has form, etc. Because it is admitted that 'I' does not belong to the aggregates. Like a rabbit's horn. There should be no relationship. The meaning of 'I' having form, etc., is not a possessive relationship. Fourth, in the refutation of their establishment of 'I', it is divided into two parts. First, two aspects are generally questioned. Then, they are refuted separately. This refutation is directed against those who think there is an 'I' in thought and perception, or who think there is a seer, a knower, etc. In the separate refutations. First, the characteristics of the seer, etc., are refuted. Then, the characteristics apart from the seer, etc., are refuted. In the former, two aspects are first presented for questioning. Then, they are refuted separately. In the separate refutations, the first refutation is easy to understand. In the latter, two aspects are again questioned and then explained. The two aspects are: First, the actions accomplished by 'I'. Second, the tools held by 'I'. There are five refutations in 'actions'. First, the refutation like a seed. Because it is observed that actions are produced, they should be impermanent. Second, the refutation like a potter. Because it depends on the maker, it should be impermanent and falsely established. Third, the refutation like supernatural powers. Because it depends on freedom, it is also impermanent and falsely established. Fourth, the refutation like the earth. Because it is observed that actions are supported, they should be impermanent. Moreover, there is no obvious action like the earth as a support. Fifth, the refutation like space. Because form is not falsely established and has no function. There are two refutations in 'tools'. First, the refutation like a sickle. It means that apart from the sickle, there are suddenly knives, etc., that can cut objects. Apart from the seer, etc., there is nothing else that has the function of seeing, etc. The analogy and the object are not equal. Second, the refutation like fire. Like fire in the world, it can burn itself even without someone to burn it. A person is the one who burns, and fire is the thing that is burned. However, fire can burn itself without a person. Therefore, the seer can see objects without the seer. Why assume an 'I'? The logician says: When seeing objects, etc., seeing, etc., should not need to wait for others. Because it has its own function. Like fire burning objects. Below is the second refutation, refuting the view apart from the seer, etc.

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相。乖一切量者。謂汝我非是見者等。一切諸法之所攝故。亦應邪量所量。故云乖一切量。第五建立染凈難中。此意說言。如於外物雖無有我。而有災橫損緣藥等順益名為染凈。內身亦爾。雖無有我染凈義成。故汝計不應理。第六流轉止息難中。有因等五相者。此有兩釋。一云。如次屬身等五。一云。通明非別屬也。如於身芽河燈乘等者。基云。如於身行中流轉可得。其外法芽河燈乘者雖無有我亦得流轉故。身流轉何須有我。量云。內身流轉定無有我。有流轉故。如芽河等。景雲。大地山等積集所成故名為身也。第七作受解脫難中。設是我者我應無常者。彼受者作者等不是諸行即是我者我應無常。有作用故。如手足等。若無變異應非受者等。無變異故。如虛空等。第八第九難文相可解。第十施設眾見難中有三。一難我見善不善。二難無我見善不善。三難我見及我計為我耶。我見有二。一執我見彼說顛倒。二緣我慧彼說非倒。今雙問之。初難善者問緣我慧。量云。緣我之慧亦應顛倒。計有我故。如執我見。或設難執我見若是善者。如文可知。若不善者不應說正及非顛倒者。見既不善則應顛倒。如何所計名為實有耶。法執之我說非顛倒。唯識敘彼云。若爾如何執有我者。所信聖教皆毀我見稱讚無我等。乃至廣說故。次無我

【現代漢語翻譯】 現代漢語譯本 相。『乖一切量』（khya-yi-che-liang）：意思是說，『你』、『我』並非是『見者』等等，因為一切諸法都包含在內。因此，也應被邪量所衡量，所以稱為『乖一切量』。 第五，在建立染凈的難題中，其意思是說，如同對外物來說，即使沒有『我』（atman），也會有災禍、損害，以及藥物等順益，這些被稱為染凈。對於內在的身體也是如此，即使沒有『我』，染凈的意義也能成立。所以你的主張是不合理的。 第六，在流轉止息的難題中，『有因等五相』（you-yin-deng-wu-xiang）：這裡有兩種解釋。一種說法是，依次屬於身等五種。另一種說法是，普遍說明而非特別屬於。如同身體、芽、河流、燈、車乘等：基（Ji）說，如同在身體的執行中可以得到流轉。那些外在的法，如芽、河流、燈、車乘等，即使沒有『我』，也能流轉。身體的流轉何須有『我』？量（Liang）說，內在身體的流轉必定沒有『我』，因為有流轉的緣故，如同芽、河流等。景（Jing）說，大地、山等積聚而成，所以稱為身體。 第七，在作受解脫的難題中，假設『我』是真實存在的，那麼『我』應該是無常的：那些受者、作者等不是諸行，如果『我』是真實存在的，那麼『我』應該是無常的，因為有作用的緣故，如同手足等。如果沒有變異，那麼『我』應該不是受者等，因為沒有變異的緣故，如同虛空等。 第八、第九個難題，文義可以理解。 第十，在施設眾見的難題中，有三種：一是責難『我見』（atman-drishti）是善還是不善；二是責難『無我見』（anatma-drishti）是善還是不善；三是責難『我見』以及『我計』是否為『我』。『我見』有兩種：一是執著『我見』，他們說是顛倒的；二是緣『我』的智慧，他們說不是顛倒的。現在一起質問。首先責難善者，詢問緣『我』的智慧。量說，緣『我』的智慧也應該是顛倒的，因為計有『我』的緣故，如同執著『我見』。或者假設責難執著『我見』，如果是善的，如文可知。如果是不善的，不應該說正以及非顛倒。見既然是不善的，就應該是顛倒的。如何所計名為實有呢？法執（Dharma-graha）之我說非顛倒。唯識（Vijnaptimatrata）敘述他們說，如果這樣，那麼執著有『我』的人，所相信的聖教都譭謗『我見』，稱讚『無我』等等，乃至廣說。其次是『無我』。

【English Translation】 English version Regarding 『deviating from all valid means of cognition』 (khya-yi-che-liang): This means that 『you』 and 『I』 are not 『seers,』 etc., because all dharmas are included within them. Therefore, they should also be measured by incorrect means of cognition, hence the term 『deviating from all valid means of cognition.』 Fifth, in the difficulty of establishing defilement and purification, the meaning is that, as with external objects, even if there is no 『self』 (atman), there will be disasters, harms, and beneficial things like medicine, which are called defilement and purification. The same is true for the internal body; even without a 『self,』 the meaning of defilement and purification can be established. Therefore, your argument is unreasonable. Sixth, in the difficulty of transmigration and cessation, 『having causes and other five characteristics』 (you-yin-deng-wu-xiang): There are two explanations for this. One explanation is that they belong to the body and the other five in order. The other explanation is that it is a general explanation and not specifically belonging. Like the body, sprout, river, lamp, cart, etc.: Ji says that transmigration can be obtained in the movement of the body. Those external dharmas, such as sprouts, rivers, lamps, carts, etc., can transmigrate even without a 『self.』 Why does the transmigration of the body need a 『self』? Liang says that the transmigration of the internal body definitely has no 『self,』 because there is transmigration, like sprouts, rivers, etc. Jing says that the earth, mountains, etc., are accumulated to form the body. Seventh, in the difficulty of acting, experiencing, and liberation, if the 『self』 is real, then the 『self』 should be impermanent: those who experience, act, etc., are not the aggregates; if the 『self』 is real, then the 『self』 should be impermanent because it has a function, like hands and feet. If there is no change, then the 『self』 should not be the experiencer, etc., because there is no change, like space. Eighth and ninth difficulties, the meaning of the text can be understood. Tenth, in the difficulty of establishing various views, there are three: first, questioning whether 『self-view』 (atman-drishti) is good or bad; second, questioning whether 『no-self-view』 (anatma-drishti) is good or bad; third, questioning whether 『self-view』 and 『self-conceit』 are the 『self.』 There are two types of 『self-view』: one is clinging to 『self-view,』 which they say is inverted; the other is the wisdom of 『self,』 which they say is not inverted. Now, question them together. First, question the good ones, asking about the wisdom of 『self.』 Liang says that the wisdom of 『self』 should also be inverted because it conceives of a 『self,』 like clinging to 『self-view.』 Or suppose questioning clinging to 『self-view,』 if it is good, as the text can be known. If it is bad, it should not be said to be correct and not inverted. Since the view is bad, it should be inverted. How can what is conceived be called real? The Dharma-graha says that I am not inverted. Vijnaptimatrata narrates that if this is the case, then those who cling to the 『self,』 the sacred teachings they believe in all slander 『self-view』 and praise 『no-self,』 and so on. Next is 『no-self.』

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見。若言是善者外道亦贊無我見故。唯廣百論文有外道宗。明聞思位說有我。修慧證於無我。若言不善而一切智等者。此從彼師名一切智贊無我見速證涅槃。今說為不善故不應道理。若說佛為一切智贊無我見他不信故。有釋。此說佛為一切智者非外道師也。此中所破意通佛法之內犢子部等計我故云也。計常論中。初序外執。二此中下正破。前中復二。初略序執。二明起執因緣。我及世間皆實常住等者。世間有二。一五蘊世間。二國土世間。數論師計二皆常住。或隨所應余師所計。我者自我。世間者他我。下諸常論皆依此計。作者有二。一自作。謂宿作因。二他作。謂空時方我本際等作。此非二作者作名非作所作。亦非自在天及梵王等諸變化者之所變化名非化所化。此依八十七卷釋。由性常故不可損害。如山地等積集而住。伊師迦者。西方二釋。一近王舍城有伊師迦山。大而且固。譬我高大常住堅固。或復有草名伊師迦其性貞實曾無衰落。譬我常恒。按涅槃經云。七法不可毀害。如伊師迦草。六十二見中四十見是常見。謂四一切常。四一分常。有想十六。無想俱非各有八。諸論並計極微體性常住。勝論順世皆有此計。起因緣中。初敘四十常見所因。后敘極微常所以。六十二見如此卷及后卷五十八八十七顯揚第九十對法第

【現代漢語翻譯】 現代漢語譯本 見。如果說這是好的見解，那麼外道也會贊同無我見，因為他們也持有這種觀點。只有在《廣百論》中提到了外道的宗義，說明在聞思位時，他們認為有『我』（ātman）。通過修習智慧，才能證悟無我。如果說這是不好的見解，而一切智者（sarvajña）卻贊同它，那麼這指的是那些以外道老師的名義自稱一切智者的人，他們贊同無我見是爲了迅速證得涅槃（nirvāṇa）。現在說這是不好的見解，這不合道理。如果說佛陀（Buddha）作為一切智者贊同無我見，但其他人不相信，這也有解釋。這裡說佛陀是一切智者，而不是外道老師。這裡所破斥的觀點，也包括佛教內部犢子部（Vātsīputrīya）等部派所主張的『我』。在計常論中，首先是序述外道的執著，然後是『此中下』開始正式破斥。在前面的序述中又分為兩部分：首先是簡略地敘述他們的執著，然後是說明產生這種執著的因緣。『我及世間皆實常住等者』，世間有兩種：一是五蘊世間（pañca-skandha），二是國土世間。數論師（Sāṃkhya）認為這兩種都是常住的。或者根據情況，其他宗派也有類似的觀點。『我』指的是自我（ātman），『世間』指的是他我。下面的各種常論都基於這種觀點。作者有兩種：一是自作，指的是宿世所作的因；二是他作，指的是虛空、時間、方位、『我』的本際等所作。這裡所說的既不是這兩種作者所作，也不是自在天（Īśvara）和梵天（Brahmā）等變化者所變化。這是根據第八十七卷的解釋。由於體性是常的，所以不可損害，就像山地等積集而住。『伊師迦』（Iṣikā）這個詞，西方有兩種解釋：一是靠近王舍城（Rājagṛha）有一座伊師迦山，高大而且堅固，比喻『我』高大、常住、堅固；或者有一種草名叫伊師迦，其性質貞實，從不衰落，比喻『我』常恒不變。按照《涅槃經》（Nirvāṇa Sūtra）的說法，有七法不可毀害，就像伊師迦草一樣。六十二見（sixty-two views）中有四十種是常見，包括四種一切常、四種一分常、有想十六種、無想和非想各有八種。各種論典都認為極微的體性是常住的。勝論（Vaiśeṣika）和順世論（Lokāyata）都有這種觀點。在起因緣中，首先敘述四十種常見的原因，然後敘述極微常的原因。六十二見的詳細內容可以在此卷以及後面的第五十八卷、第八十七卷、《顯揚聖教論》（Abhidharmasamuccaya）第九十卷、《對法論》（Abhidharma）中找到。

【English Translation】 English version Views. If it is said that this is a good view, then even non-Buddhist schools (Tīrthika) would praise the view of no-self (anātman), because they also hold this view. Only the Wide Commentary on the Hundred Verses (廣百論) mentions the doctrines of non-Buddhist schools, stating that in the stages of hearing and thinking (śruta-cintā-bhāvanā), they believe in the existence of a 'self' (ātman). Only through the cultivation of wisdom (prajñā) can one realize no-self. If it is said that this is not a good view, and yet the All-Knowing One (sarvajña) praises it, then this refers to those who call themselves All-Knowing in the name of non-Buddhist teachers, and they praise the view of no-self in order to quickly attain nirvāṇa. Now, to say that this is not a good view is unreasonable. If it is said that the Buddha (Buddha), as the All-Knowing One, praises the view of no-self, but others do not believe it, there is also an explanation for this. Here, it is said that the Buddha is the All-Knowing One, not a non-Buddhist teacher. The views being refuted here also include the belief in a 'self' held by schools within Buddhism, such as the Vātsīputrīya school (犢子部). In the theory of eternalism, first, the attachments of non-Buddhists are described, and then, starting with '此中下', they are formally refuted. In the preceding description, there are two parts: first, a brief description of their attachments, and then an explanation of the causes for the arising of these attachments. 'I and the world are both real and eternal, etc.' There are two kinds of world: one is the world of the five aggregates (pañca-skandha), and the other is the world of lands. The Sāṃkhya school (數論師) believes that both of these are eternal. Or, depending on the situation, other schools may have similar views. 'I' refers to the self (ātman), and 'world' refers to the other-self. The various theories of eternalism below are based on this view. There are two kinds of creator: one is self-creation, which refers to the causes created in past lives; the other is other-creation, which refers to creation by space, time, direction, the origin of 'I', etc. What is being discussed here is neither created by these two kinds of creators, nor transformed by transformers such as Īśvara (自在天) and Brahmā (梵天). This is according to the explanation in the eighty-seventh fascicle. Because the nature is eternal, it cannot be harmed, just like mountains and land that accumulate and remain. The term 'Iṣikā' (伊師迦) has two explanations in the West: one is that there is a mountain called Iṣikā near Rājagṛha (王舍城), which is tall and solid, symbolizing that 'I' is tall, eternal, and solid; or there is a grass called Iṣikā, which is truthful in nature and never declines, symbolizing that 'I' is constant and unchanging. According to the Nirvāṇa Sūtra (涅槃經), there are seven things that cannot be destroyed, just like Iṣikā grass. Among the sixty-two views (sixty-two views), forty are eternalist views, including four kinds of everything is eternal, four kinds of partially eternal, sixteen kinds of with thought, and eight kinds each of without thought and neither with nor without thought. Various treatises believe that the nature of the ultimate particles (paramāṇu) is eternal. The Vaiśeṣika (勝論) and Lokāyata (順世論) schools both hold this view. In the causes for arising, first, the causes for the forty kinds of eternalist views are described, and then the causes for the eternity of the ultimate particles are described. Details of the sixty-two views can be found in this fascicle and in the subsequent fifty-eighth fascicle, eighty-seventh fascicle, the ninetieth fascicle of the Abhidharmasamuccaya (顯揚聖教論), and the Abhidharma (對法論).

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一唯識第六等釋。其梵網六十二見經及舍利弗阿毗曇是正量部義。長阿含經梵動品是大眾部義。大毗婆沙第一百九十九二百是一切有部義。非此所宗。其大品經第十五大智度論說身邊見以為根本。五蘊各四我所見三世各成二十句見。並本合有六十二見等。隨機別說非此所明。恐繁不述。依下中上靜慮等者。此四一切常論。八十七云。謂計前際三常論中。由下中上清凈差別名宿住隨念俱行。意顯依下品定起宿住念知過去二十成劫。依中品定憶四十成劫。依上品定憶八十成劫。皆悉是常。由執世間空劫為隱有劫為顯非生滅故。四依天眼見現在世不知生滅。或見諸識此滅彼生無斷絕故見粗非細遂執為常。天眼為先方見生死現在故。是未來前際。此中前三憶過去世。后一見現在。未來前故合名前際。此諸見中過去名前際。未來名后際。現在通二。待望別故。或見梵王隨意成立者。一分常見。梵王立言。我常子無常。有事彼者隨彼意立。此無常彼常。是初一分常見。或見四大種變異等者。聞梵王立大種無常心常。或大種常心無常。同彼忍可名第二分常見。三戲忘天沒來生此間。意憤天沒來生此間得宿住通。二俱憶言。在彼諸天無此二事故是常住。我有來此故無常。故名第三第四一分常見。此中說依定得宿住念憶色界法勝計者見故

。略說初二不說后二。后際見中。于想及受雖見差別等者。雖見受及想二體我所差別。不見此二自相差別。執為我所計我有想等三十二見生。若見自相不執我所或不見自相者。顯揚第九云。不見我自相差別。謂不見我都無自體。執此想受為我有之。遂便發起三十二見。有想十六。謂有色等四有邊等四一想等四苦樂等四。無想俱非各有八者。謂但有色等四有邊等四。而無一想等四苦樂等四。其有色等四有邊等四小想等四合各為想。有樂等四合各為受。至下當知。有想者除無想天及非非想餘一切地。無想者謂無想天。俱非者謂非想非非想處。次敘極微常所以中。計有為先有果集起離散為先有果壞滅等者。謂彼計執實有體性。空劫時為先。至成劫時有果集起。散常極微整合粗故。于壞劫時粗聚眾色離散為先。有四大壞滅還唯極微住在空劫。時彼由宿住隨念見壞劫末粗色散成微。成劫之初散微成聚色。或見空劫迥色諸極微。遂執為常。此勝論師等執細常粗無常。自下破中有二。初破邪執后示正義。前中復二。初破后結。前中初破四十見。二破極微。前中初總指。同前我論中破。計我為常則是我論差別相攝。已破我論。當知常論亦已破訖。后別破復二。初破前際常論。后破后際常論。前中初破計過去。后破計現在。言若取我者憶

【現代漢語翻譯】 現代漢語譯本 略說初二不說后二：簡單地說，只解釋最初的兩種情況，而不解釋後面的兩種情況。 后際見中：在未來的時間裡，觀察到中間狀態。 于想及受雖見差別等者：即使在感受和思想上看到了差別等等。 雖見受及想二體我所差別：雖然看到了感受和思想這兩種實體與『我所』（屬於我的）之間的差別。 不見此二自相差別：卻沒有看到這二者各自的本質差別。 執為我所計我有想等三十二見生：因此執著它們為『我所』，認為『我』擁有思想等等，從而產生三十二種錯誤的見解。 若見自相不執我所或不見自相者：如果能看到它們的本質，就不會執著它們為『我所』；或者如果根本看不到它們的本質。 顯揚第九云：在《顯揚聖教論》第九卷中說： 不見我自相差別：看不到『我』的本質差別，也就是看不到『我』根本沒有獨立的自體。 執此想受為我有之：執著這些思想和感受為『我』所擁有。 遂便發起三十二見：於是就產生了三十二種錯誤的見解。 有想十六：其中有思想的十六種，包括有色等四（認為世界有顏色等四種特性），有邊等四（認為世界有邊等四種可能性），一想等四（認為只有一種思想等四種情況），苦樂等四（認為只有苦樂等四種感受）。 無想俱非各有八者：沒有思想和既非有想也非無想的各有八種，包括只有顏色等四，只有邊等四。 而無一想等四苦樂等四：而沒有隻有一種思想等四種情況，也沒有隻有苦樂等四種感受。 其有色等四有邊等四小想等四合各為想：其中有顏色等四種，有邊等四種，以及小想等四種，合起來各自構成一種思想。 有樂等四合各為受：有快樂等四種，合起來各自構成一種感受。 至下當知：這些內容在後面會詳細解釋。 有想者除無想天及非非想餘一切地：『有想』指的是除了無想天和非想非非想處之外的所有其他境界。 無想者謂無想天：『無想』指的是無想天。 俱非者謂非想非非想處：『俱非』指的是非想非非想處。 次敘極微常所以中：接下來敘述關於極微是常的理由。 計有為先有果集起離散為先有果壞滅等者：他們認為，在有為法（因緣和合而成的事物）中，存在著以開始為先導，然後產生結果的聚集；以及以離散為先導，然後產生結果的壞滅等等。 謂彼計執實有體性：他們認為，極微具有真實的體性。 空劫時為先：在空劫（宇宙空無一物的時期）時為先導。 至成劫時有果集起：到成劫（宇宙形成的時期）時，產生結果的聚集。 散常極微整合粗故：因為分散的、恒常的極微聚集在一起，形成了粗大的事物。 于壞劫時粗聚眾色離散為先：在壞劫（宇宙毀滅的時期）時，粗大的聚集的各種顏色離散為先導。 有四大壞滅還唯極微住在空劫：四大（地、水、火、風）壞滅，只剩下極微存在於空劫之中。 時彼由宿住隨念見壞劫末粗色散成微：那時，他們由於宿世的習性，回憶起並看到壞劫末期粗大的顏色分解成極微。 成劫之初散微成聚色：在成劫之初，分散的極微聚集形成顏色。 或見空劫迥色諸極微：或者看到空劫中遙遠的各種顏色的極微。 遂執為常：於是就執著它們是恒常的。 此勝論師等執細常粗無常：這些勝論派的學者認為，細微的極微是恒常的，粗大的事物是無常的。 自下破中有二：下面開始破斥這些觀點，分為兩個部分。 初破邪執后示正義：首先破斥錯誤的執著，然後闡述正確的道理。 前中復二：在破斥錯誤執著的部分中，又分為兩個部分。 初破四十見二破極微：首先破斥四十種錯誤的見解，然後破斥極微的觀點。 前中初總指：在破斥四十種錯誤見解的部分中，首先進行總體的指責。 同前我論中破：這與之前在破斥『我』的理論中的方法相同。 計我為常則是我論差別相攝：如果認為『我』是恒常的，那麼就屬於『我』的理論的範疇。 已破我論：既然已經破斥了『我』的理論。 當知常論亦已破訖：就應該知道，關於恒常的理論也已經被破斥了。 后別破復二：後面分別破斥，又分為兩個部分。 初破前際常論后破后際常論：首先破斥關於過去是恒常的理論，然後破斥關於未來是恒常的理論。 前中初破計過去後破計現在：在破斥關於過去是恒常的理論的部分中，首先破斥認為過去是恒常的觀點，然後破斥認為現在是恒常的觀點。 言若取我者憶：如果執著『我』，就會回憶起...

【English Translation】 English version Briefly explaining the first two without explaining the latter two: Simply put, only the first two cases are explained, not the latter two. Seeing the middle in the future: Observing the intermediate state in the future. Although seeing differences in thought and feeling, etc.: Even if differences are seen in feelings and thoughts, etc. Although seeing the difference between the two entities of feeling and thought and 'mine': Although the difference between the two entities of feeling and thought and 'mine' (belonging to me) is seen. Not seeing the difference in their own characteristics: But not seeing the essential difference between the two. Clinging to them as 'mine', conceiving that 'I' have thought, etc., thirty-two views arise: Therefore, clinging to them as 'mine', thinking that 'I' possess thought, etc., thus generating thirty-two wrong views. If one sees their own characteristics and does not cling to them as 'mine', or if one does not see their own characteristics: If one can see their essence, one will not cling to them as 'mine'; or if one does not see their essence at all. The ninth chapter of the Xianyang Shengjiao Lun says: Not seeing the difference in the self-characteristics of 'I': Not seeing the essential difference of 'I', that is, not seeing that 'I' has no independent self-nature at all. Clinging to these thoughts and feelings as possessed by 'I': Clinging to these thoughts and feelings as possessed by 'I'. Then thirty-two views arise: Then thirty-two wrong views arise. Sixteen with thought: Among them, there are sixteen kinds with thought, including four with color, etc. (believing that the world has four characteristics such as color), four with edges, etc. (believing that the world has four possibilities such as edges), four with one thought, etc. (believing that there are only four situations such as one thought), and four with suffering and pleasure, etc. (believing that there are only four feelings such as suffering and pleasure). Eight each without thought and neither: There are eight each without thought and neither with thought nor without thought, including only four with color, etc., and only four with edges, etc. But without four with one thought, etc., and four with suffering and pleasure, etc.: But without four situations such as only one thought, and without four feelings such as only suffering and pleasure. The four with color, etc., the four with edges, etc., and the four with small thoughts, etc., each combine to form a thought: Among them, the four with color, etc., the four with edges, etc., and the four with small thoughts, etc., each combine to form a thought. The four with pleasure, etc., each combine to form a feeling: The four with pleasure, etc., each combine to form a feeling. It will be known below: These contents will be explained in detail later. 'With thought' refers to all other realms except the Heaven of No Thought and the Realm of Neither Thought Nor Non-Thought: 'With thought' refers to all other realms except the Heaven of No Thought and the Realm of Neither Thought Nor Non-Thought. 'Without thought' refers to the Heaven of No Thought: 'Without thought' refers to the Heaven of No Thought. 'Neither' refers to the Realm of Neither Thought Nor Non-Thought: 'Neither' refers to the Realm of Neither Thought Nor Non-Thought. Next, narrating the reason why extremely subtle particles are permanent: Next, narrating the reason why extremely subtle particles are permanent. Considering that there is a gathering of results with existence as the precursor, and a destruction of results with dispersion as the precursor, etc.: They believe that in conditioned phenomena (things formed by the combination of causes and conditions), there is a gathering of results with the beginning as the precursor, and a destruction of results with dispersion as the precursor, etc. That is, they consider that there is a real substance: They believe that extremely subtle particles have a real substance. The time of the empty eon is the precursor: The time of the empty eon (the period when the universe is empty) is the precursor. When it comes to the eon of formation, there is a gathering of results: When it comes to the eon of formation (the period when the universe is formed), there is a gathering of results. Because scattered, permanent, extremely subtle particles gather together to form coarse things: Because scattered, permanent, extremely subtle particles gather together to form coarse things. During the eon of destruction, the coarse aggregate of various colors disperses as the precursor: During the eon of destruction (the period when the universe is destroyed), the coarse aggregate of various colors disperses as the precursor. The four elements are destroyed, and only extremely subtle particles remain in the empty eon: The four elements (earth, water, fire, and wind) are destroyed, and only extremely subtle particles remain in the empty eon. At that time, due to past habits, they recall and see the coarse colors at the end of the eon of destruction decompose into extremely subtle particles: At that time, due to past habits, they recall and see the coarse colors at the end of the eon of destruction decompose into extremely subtle particles. At the beginning of the eon of formation, scattered extremely subtle particles gather to form colors: At the beginning of the eon of formation, scattered extremely subtle particles gather to form colors. Or they see the extremely subtle particles of various colors far away in the empty eon: Or they see the extremely subtle particles of various colors far away in the empty eon. Therefore, they cling to them as permanent: Therefore, they cling to them as permanent. These Vaisheshika scholars, etc., consider the subtle to be permanent and the coarse to be impermanent: These Vaisheshika scholars consider the subtle extremely subtle particles to be permanent and the coarse things to be impermanent. From here on, there are two parts to refuting these views: From here on, there are two parts to refuting these views. First, refuting wrong views, then showing the correct meaning: First, refuting wrong views, then showing the correct meaning. In the first part, there are two parts: In the part of refuting wrong views, there are two parts. First, refuting the forty views, and second, refuting extremely subtle particles: First, refuting the forty wrong views, and second, refuting the view of extremely subtle particles. In the first part, first, a general indication: In the part of refuting the forty wrong views, first, a general indication is made. The same as the refutation in the previous theory of 'I': This is the same as the method used previously in refuting the theory of 'I'. Considering 'I' to be permanent is included in the difference of the theory of 'I': Considering 'I' to be permanent belongs to the category of the theory of 'I'. The theory of 'I' has already been refuted: Since the theory of 'I' has already been refuted. It should be known that the theory of permanence has also been refuted: It should be known that the theory of permanence has also been refuted. Later, separate refutations are divided into two parts: Later, separate refutations are divided into two parts. First, refuting the theory of permanence in the past, and then refuting the theory of permanence in the future: First, refuting the theory of permanence in the past, and then refuting the theory of permanence in the future. In the first part, first, refuting the view that the past is permanent, and then refuting the view that the present is permanent: In the part of refuting the theory of permanence in the past, first, refuting the view that the past is permanent, and then refuting the view that the present is permanent. If one clings to 'I', one will recall...

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念過去如是名等諸有情類等。諸得宿住隨念有情憶念我昔如是名姓。名姓既非我體。如何言念取我而生。次破計現在。緣彼現前和合色境眼識起時等者。此中問意眼識現在緣色之時。往昔曾起耳等識為滅為轉。若言轉者。于曾所起百千境識。由今現在一色境界依一切時位彼諸識皆起。便違正理。下破后際常論。言所執之我由想所作及受所作等者。此中意顯想受二法俱為我所。由此二種擊作。於我。我或有時有一想等。故想受二名為能作。我為所作如世財物擊作有情。有情或時緣少財等生貪瞋等。此亦如是。非我先無為想受作方始有義。若言無者有一想已複種種想等者。此下合難想受作我無變異義。以有想十六見為難。十二見想作。四見受作。一想者。八十七云。在空無邊處識無處。種種想者。謂在下地。狹小想即種種想。無量想即是一想。無所有處亦是一想。非無量想略故不說。又執少色為我。一想行與彼合名為少想。瑜伽故指在種種想地。執無量色為我想為我所等名無量想。瑜伽故指在於一想。然八十七云。如其次第前二有後二。然逆次第非順次第。義理推故。此難前想所作無變異我。純有樂等。若八十七云。有樂在下三靜慮。有苦在捺落迦。有苦有樂在鬼傍生人慾界天。不苦不樂在第四靜慮已上諸地。此難前受所

【現代漢語翻譯】 現代漢語譯本 『念過去如是名等諸有情類等』。那些獲得宿住隨念（能回憶前世住所和經歷）的有情，憶念『我』過去是如此的名姓。既然名姓不是『我』的本體，如何說憶念名姓就等同於憶念『我』而生起執著呢？ 接下來駁斥計執現在的觀點。『緣彼現前和合色境眼識起時等者』。這裡提出的問題是，當眼識現在緣取色境時，過去曾經生起的耳識等是已經滅盡了，還是轉變了呢？如果說是轉變了，那麼對於曾經生起的成百上千的境界和識，由於現在這一個色境，在一切時位，那些識都會生起，這便違背了正理。 下面駁斥執著后際常恒的理論。『言所執之我由想所作及受所作等者』。這裡的意思是說，想和受這兩種法都是『我』所擁有的。由於這兩種法的擊打和作用，對於『我』，『我』有時會產生一種想等等。所以想和受這兩種法被稱為能作者，『我』是被作者，就像世間的財物被有情擊打和作用一樣，有情有時會因為少量的財物而生起貪婪和嗔恨等等。這裡也是同樣的道理。並非『我』先前沒有，因為想和受的作用才開始有的意思。 如果說沒有，『有一想已複種種想等者』。這下面是結合起來責難想和受作用於『我』而『我』沒有變異的觀點。用『有想』的十六種見解來責難。十二種見解是想所作，四種見解是受所作。『一想』，指的是八十七種見解中，在空無邊處和識無邊處的狀態。『種種想』，指的是在下地，狹小的想就是種種想，無量的想就是一種想。無所有處也是一種想。因為無量想不簡略，所以沒有說。 又執著少量的色為『我』，一種想行與它結合，就叫做少量想。瑜伽行派因此指它在種種想的境界。執著無量的色為『我』，或者為『我』所擁有等等，叫做無量想。瑜伽行派因此指它在一種想的境界。然而八十七種見解中說，按照次序，前兩種有，后兩種沒有。然而逆著次序，不是順著次序，這是根據義理來推斷的。這個責難針對的是先前想所作用而沒有變異的『我』，純粹只有快樂等等。 如果八十七種見解中說，有快樂在下三禪定中，有痛苦在地獄中，有痛苦有快樂在鬼道、傍生道、人道和欲界天中，不苦不樂在第四禪定以上的各個地界中。這個責難針對的是先前受所作用的...

【English Translation】 English version 『Recollecting past suchness, name, etc., of sentient beings, etc.』 Those sentient beings who have attained the power of recollecting past lives (able to recall past residences and experiences) remember that 『I』 had such and such a name and surname in the past. Since the name and surname are not the substance of 『I』, how can it be said that remembering the name and surname is equivalent to remembering 『I』 and giving rise to attachment? Next, refute the view of clinging to the present. 『When the eye consciousness arises in dependence on the present combination of color objects, etc.』 The question raised here is, when the eye consciousness now grasps a color object, have the ear consciousness, etc., that arose in the past already ceased, or have they transformed? If it is said that they have transformed, then for the hundreds and thousands of objects and consciousnesses that have arisen in the past, due to this one color object now, in all times and positions, those consciousnesses will arise, which would violate the correct reasoning. Below, refute the theory of clinging to a permanent self in the future. 『The self that is clung to is made by thought and made by feeling, etc.』 The meaning here is that both thought and feeling are possessed by 『I』. Due to the striking and action of these two dharmas, for 『I』, 『I』 sometimes produces one thought, etc. Therefore, these two dharmas of thought and feeling are called the agents, and 『I』 is the object acted upon, just as worldly possessions are struck and acted upon by sentient beings, and sentient beings sometimes give rise to greed and hatred, etc., because of a small amount of wealth. The same principle applies here. It is not that 『I』 did not exist before, and only began to exist because of the action of thought and feeling. If it is said that there is not, 『having one thought, then again various thoughts, etc.』 Below, this is combined to criticize the view that thought and feeling act on 『I』 without 『I』 undergoing any change. Use the sixteen views of 『having thought』 to criticize. Twelve views are made by thought, and four views are made by feeling. 『One thought』 refers to the state of the realm of infinite space and the realm of infinite consciousness in the eighty-seven views. 『Various thoughts』 refers to being in the lower realms, where narrow thoughts are various thoughts, and infinite thoughts are one thought. The realm of nothingness is also one thought. Because infinite thoughts are not brief, they are not mentioned. Also, clinging to a small amount of form as 『I』, and the practice of one thought combining with it is called a small amount of thought. Therefore, the Yogacara school points to it as being in the realm of various thoughts. Clinging to infinite form as 『I』, or as possessed by 『I』, etc., is called infinite thought. Therefore, the Yogacara school points to it as being in the realm of one thought. However, in the eighty-seven views, it is said that in order, the first two exist, and the last two do not. However, reversing the order, not following the order, is based on reasoning. This criticism is aimed at the 『I』 that was previously acted upon by thought and did not change, and only has pure happiness, etc. If in the eighty-seven views it is said that there is happiness in the lower three dhyanas (meditative states), there is suffering in hell, there is suffering and happiness in the realm of ghosts, animals, humans, and the desire realm heavens, and neither suffering nor happiness in the realms above the fourth dhyana. This criticism is aimed at the previous action of feeling...

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作無變異。有想論中八句又若計今即是身者下。因難想作便明有想論中我有色等死後有想等餘八句。以前敘執中於想及受皆起執故。命者我也。執我有色死後生有想地。執我非色死後生有想地。若執我俱遍色非色無二無缺。彼計我亦色亦非色死後生有想地。若準此第三句說。第四我非色非非色死後生有想地。又若見少色少非色者。彼計我有邊。計色非色俱是我。但見少故名為有邊。見彼二無量。便起第二計我無邊。見色我少非色我無量者。或翻見此。便計第三我亦有邊亦無邊。第四句翻此可知。文別義同更無別理。或離第三別有自體。謂得涅槃解脫之我遠離二種名非有邊非無邊。此四為先死後皆生諸有想地。故十六論合難想受所作我體無變異義。若無變異。云何有此變異不同唯難想受。二所變異無想俱非故略不說。后二四句與無想八及俱非八。初執我同。但是死後如前所說。生地有異無多別。故略而不說。第二破極微中有五徴難。初中若已觀察違諸量故者。現比二量所不得故。猶如兔角。定非實有。彼宗雖計現量所得。此宗說非量知。迥色但有阿拏以上粗色現量可得。非極微故。第二難云。轉復羸劣而言是常不應道理者。量云。微轉劣應非是常。損減羸劣故。如拏色拏色。彼計此粗色損減無常故。若由異相是則極微超

【現代漢語翻譯】 現代漢語譯本 作無變異（沒有變化）。有想論（關於存在的理論）中，從『八句又若計今即是身者下』開始。因為要駁斥『想』（念頭）的作用，所以闡明有想論中『我有色等死後有想等』其餘八句。之前敘述執著于『想』和『受』（感受）而產生的執念。『命者我也』（生命就是我）。 執著于『我有色』（我有物質）死後會生於有想之地。執著于『我非色』（我沒有物質）死後會生於有想之地。如果執著于『我』既普遍存在於物質中，又普遍存在於非物質中，沒有缺少任何東西。他們認為『我亦色亦非色』（我既是物質也是非物質）死後會生於有想之地。如果按照第三句的說法，那麼第四句就是『我非色非非色』（我既不是物質也不是非非物質）死後會生於有想之地。 又如果看到少量的物質和少量的非物質，他們認為『我有邊』（我是有限的）。認為物質和非物質都是『我』，但因為看到的少，所以稱為『有邊』。如果看到這二者是無量的，就產生第二種觀點，認為『我無邊』（我是無限的）。如果看到物質的『我』少，非物質的『我』無量，或者反過來，就產生第三種觀點，認為『我亦有邊亦無邊』（我既是有限的也是無限的）。第四句可以反過來理解，文字不同但意義相同，沒有其他道理。或者離開第三種觀點，另外有一種自體，認為得到涅槃解脫的『我』遠離兩種，稱為『非有邊非無邊』（既不是有限的也不是無限的）。 這四種情況都是先死後生於各種有想之地。因此，十六種理論合起來駁斥了『想』和『受』所產生的『我』的本體沒有變化的觀點。如果沒有變化，怎麼會有這些不同的變化呢？只是駁斥了『想』和『受』。『二所變異』（兩種變化）與『無想』（沒有念頭）和『俱非』（既不是有也不是無）都無關，所以略去不說。後面的兩種四句與『無想』八句和『俱非』八句，最初執著的『我』相同。只是死後所生的地不同，沒有太多區別，所以略去不說。 第二部分駁斥極微（最小的物質單位）的理論，有五個質疑。第一個質疑是『若已觀察違諸量故者』（如果已經觀察到違背各種衡量標準）。因為現量（直接感知）和比量（比較推理）都無法得到，就像兔角一樣，肯定不是真實存在的。他們的宗派雖然認為現量可以得到，但這個宗派認為不是通過衡量標準可以知道的。只有阿拏（一種粗糙的物質單位）以上的粗色才能通過現量得到，而不是極微。 第二個質疑是『轉復羸劣而言是常不應道理者』（如果轉變后變得虛弱，卻說是永恒不變，這是不合理的）。衡量標準是：微小的轉變和虛弱應該不是永恒不變的，因為會損減和變得虛弱。比如拏色（粗糙的顏色）。他們認為這種粗糙的顏色會損減，所以是無常的。如果因為不同的相，那麼極微就會超出。

【English Translation】 English version It undergoes no alteration. In the theory of 'having thought' (about existence), it starts from 'the eight sentences beginning with: If one now considers this body to be the self'. Because the intention is to refute the function of 'thought' (ideas), it clarifies the remaining eight sentences in the theory of 'having thought', such as 'I have form, etc., after death, there is thought, etc.' Previously, it narrated the attachments arising from clinging to both 'thought' and 'feeling' (sensations). 'Life is me'. Clinging to 'I have form' (I have matter), after death, one will be born in a place of having thought. Clinging to 'I have no form' (I have no matter), after death, one will be born in a place of having thought. If one clings to 'I' being both universally present in matter and universally present in non-matter, lacking nothing. They believe 'I am both form and non-form' (I am both matter and non-matter), after death, one will be born in a place of having thought. If according to the third sentence, then the fourth sentence is 'I am neither form nor non-non-form' (I am neither matter nor non-non-matter), after death, one will be born in a place of having thought. Furthermore, if one sees a small amount of matter and a small amount of non-matter, they believe 'I am finite' (I am limited). Believing that both matter and non-matter are 'me', but because they see little, it is called 'finite'. If they see these two as infinite, they develop the second view, believing 'I am infinite' (I am unlimited). If one sees the 'I' of matter as little and the 'I' of non-matter as infinite, or vice versa, they develop the third view, believing 'I am both finite and infinite' (I am both limited and unlimited). The fourth sentence can be understood in reverse; the words are different, but the meaning is the same, with no other principle. Or, apart from the third view, there is another self-entity, believing that the 'I' who attains Nirvana and liberation is far from both, called 'neither finite nor infinite' (neither limited nor unlimited). These four situations all involve dying first and then being born in various places of having thought. Therefore, the sixteen theories together refute the view that the essence of 'I' produced by 'thought' and 'feeling' does not change. If there is no change, how can there be these different changes? It only refutes 'thought' and 'feeling'. 'Two changes' (two kinds of changes) are unrelated to 'no thought' (no ideas) and 'neither both nor neither' (neither being nor non-being), so they are omitted. The latter two four-sentence sections, along with the eight sentences of 'no thought' and the eight sentences of 'neither both nor neither', initially cling to the same 'I'. It is just that the place of birth after death is different, with not much difference, so it is omitted. The second part refutes the theory of extremely small particles (the smallest unit of matter), with five questions. The first question is 'If it has been observed to violate various standards of measurement'. Because direct perception (direct sensory experience) and comparative inference (comparative reasoning) cannot obtain it, like a rabbit's horn, it is certainly not real. Although their sect believes that direct perception can obtain it, this sect believes that it cannot be known through standards of measurement. Only coarse colors above Aṇu (a coarse unit of matter) can be obtained through direct perception, not extremely small particles. The second question is 'If it transforms and becomes weak, yet it is said to be eternal, it is unreasonable'. The standard of measurement is: small transformations and weakness should not be eternal, because they will diminish and become weak. For example, Aṇu color (coarse color). They believe that this coarse color will diminish, so it is impermanent. If because of different appearances, then the extremely small particle will exceed.

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過地水等相。不同類相故。應不能生彼類果。量云。極微應非地水等相。許異地水等相故。如心心所。又亦不能生地等果。非種類故。如心心所。又彼極微離地等外更無異相可得定非地等。非彼類故。如虛空等。此中難皆是本宗。第三難中。若不異相者由與彼因無差別故亦應常是等者。彼本計云。所生粗色不越因量故。難果亦應常無異相故。如因故。無決定。若從離散應一切時一切果生等者。成劫之時聚色若從散別極微生。則空劫時所有極微皆能生果。因恒有故。如劫成時。非但成時為因有果。故成因果無決定義。上已設遮。下破本計。若言不過彼形質量等者。因果二量大小既同。云何極微名質分粗形有分。成唯識云。所生果色不越因量。應如極微不名粗色為量。如彼。顯揚第十四云。若不過者粗質礙物應如極微不可執取不見質礙。不明凈物同在一處故非道理。彼說量德合故非粗似粗等救。皆如彼破。若言過者諸極微體無細分故不可分折所生粗物亦應常是常者。顯揚十四云。若過彼量者。過量之處粗質礙物非極微成。應是常住。此意難言。極微無細分不可折稱常。諸所生粗物過量之處余之細分不可分折亦應是常。且難初二合所生名極微。非難余有分。若轉計言過量之處余之細分一分極微本無今起者。是則汝計極微為常

。不應道理。許新生故。顯揚云。若復許有餘極微生。是則極微應非常住。或許粗物是細極微而得新生本無今起者。應一切極微體皆非常。此應難前不過量義。過量義是轉計。不過量是本宗。上來合是第三段破。有三轉遮。尋文可解。第四難。顯揚有三。一如種子辨體生應是無常。二若如乳即體生極微應變異。三如陶師別體生極微劬勞則此思慮。成唯識難有二。一難極微。二難粗色。極微有三難。一實。二常。三能生。粗色有二難。一不越因量。二是實有。皆廣如彼。第五難中。誰復于彼制其功能者。誰于極微制有情功力不令生之。比量可知。若言不因有情是則無用而外物生者。用謂由也。于有情無用。不由有情故而外物生。不應道理。量云。汝等外物應不得生。于有情無用故。如龜毛等。結中有八故字。初三結破四十常見。后五結破極微是常。于中共相故者。常與無常是共相故。自相故者。異不異相是自相故。第二申正義中。基云。一切時者於三世時。一切種者於一切有為差別種類中。自然者本性。由他者為他物壞。無生者無起作。於此五中無變無動乃名為常。彼前所計即乖此五。明知無常不應妄執。今更釋者。初二句對變異而說無變異相。一切時一切種者。同基師釋。后三句當相說無變異。自然者虛空相。由他者

【現代漢語翻譯】 不應道理（不符合邏輯）。許新生故（因為允許新的產生）。顯揚云（《顯揚論》說）。若復許有餘極微生（如果又允許有剩餘的最小微粒產生），是則極微應非常住（那麼最小微粒就應該不是恒常的）。或許粗物是細極微而得新生本無今起者（或許粗糙的物體是由細小的最小微粒新生而來的，本來沒有現在產生），應一切極微體皆非常（那麼所有最小微粒的本體都應該不是恒常的）。 此應難前不過量義（這應該反駁前面『不過量』的觀點）。過量義是轉計（『過量』的觀點是轉變的計算）。不過量是本宗（『不過量』是本宗的觀點）。上來合是第三段破（上面合起來是第三段的破斥）。有三轉遮（有三種轉變的遮止）。尋文可解（尋找經文可以理解）。 第四難（第四個難題）。顯揚有三（《顯揚論》有三種說法）。一如種子辨體生應是無常（一種說法是，像種子辨別本體而產生，應該是無常的）。二若如乳即體生極微應變異（第二種說法是，如果像牛奶一樣，本體產生，那麼最小微粒應該會變異）。三如陶師別體生極微劬勞則此思慮（第三種說法是，像陶工分別本體而產生，最小微粒辛勤勞作，那麼就會有思慮）。 成唯識難有二（《成唯識論》的難題有兩個）。一難極微（一是難倒最小微粒）。二難粗色（二是難倒粗糙的色法）。極微有三難（難倒最小微粒有三個方面）。一實（真實性）。二常（恒常性）。三能生（產生的能力）。粗色有二難（難倒粗糙的色法有兩個方面）。一不越因量（不超過原因的量）。二是實有（是真實存在的）。皆廣如彼（都廣泛地像那樣）。 第五難中（在第五個難題中）。誰復于彼制其功能者（誰又在那裡限制它的功能呢）？誰于極微制有情功力不令生之（誰在最小微粒上限制有情的力量，不讓它產生呢）？比量可知（通過比量可以知道）。若言不因有情是則無用而外物生者（如果說不依靠有情，那麼就是無用，而外物產生）。用謂由也（用，指的是依靠）。于有情無用（對於有情沒有用）。不由有情故而外物生（不依靠有情，所以外物產生）。不應道理（不符合邏輯）。 量云（比量說）。汝等外物應不得生（你們這些外物應該不能產生）。于有情無用故（因為對於有情沒有用）。如龜毛等（就像龜毛等）。結中有八故字（結論中有八個『故』字）。初三結破四十常見（前三個總結破斥了四十種常見）。后五結破極微是常（后五個總結破斥了最小微粒是恒常的）。 于中共相故者（因為在共同的相上）。常與無常是共相故（恒常和無常是共同的相，所以）。自相故者（因為在自身的相上）。異不異相是自相故（差異和不差異的相是自身的相，所以）。 第二申正義中（第二，闡述正確的意義中）。基云（窺基大師說）。一切時者於三世時（『一切時』指的是在過去、現在、未來三世的時間裡）。一切種者於一切有為差別種類中（『一切種』指的是在一切有為法的差別種類中）。自然者本性（『自然』指的是本性）。由他者為他物壞（『由他』指的是被其他事物破壞）。無生者無起作（『無生』指的是沒有生起和造作）。於此五中無變無動乃名為常（在這五種情況中，沒有變化和動搖才叫做恒常）。彼前所計即乖此五（他們之前所計算的就違背了這五種情況）。明知無常不應妄執（明明知道是無常的，就不應該胡亂執著）。 今更釋者（現在進一步解釋）。初二句對變異而說無變異相（前兩句針對變異而說，沒有變異的相）。一切時一切種者（『一切時』、『一切種』）。同基師釋（和窺基大師的解釋相同）。后三句當相說無變異（后三句就現象本身來說，沒有變異）。自然者虛空相（『自然』指的是虛空的相）。由他者（『由他』指的是）。

【English Translation】 Modern Chinese Translation: It is not reasonable (does not conform to logic). Because it allows new arising. Xianyang says (Xianyang Lun says). If it is further allowed that there are remaining ultimate atoms arising, then the ultimate atoms should not be permanent. Perhaps coarse matter is newly arising from fine ultimate atoms, originally non-existent but now arising, then all ultimate atom entities should be impermanent. This should refute the previous view of 'not exceeding the measure'. The view of 'exceeding the measure' is a transformed calculation. 'Not exceeding the measure' is the original doctrine. The above combined is the third section of refutation. There are three transformations of obstruction. Understanding can be found by searching the text. The fourth difficulty. Xianyang has three points. First, like seeds distinguishing the entity to arise, it should be impermanent. Second, if like milk, the entity arises, the ultimate atoms should change. Third, like a potter distinguishing the entity to arise, the ultimate atoms laboriously work, then there would be deliberation. The Vijnaptimatrata-siddhi (Cheng Weishi Lun) has two difficulties. First, difficulty with ultimate atoms. Second, difficulty with coarse matter. There are three difficulties with ultimate atoms. First, reality. Second, permanence. Third, the ability to produce. There are two difficulties with coarse matter. First, not exceeding the measure of the cause. Second, being truly existent. All are extensively like that. In the fifth difficulty. Who then restricts its function there? Who restricts the power of sentient beings on the ultimate atoms, preventing them from arising? It can be known by analogy. If it is said that it does not depend on sentient beings, then it is useless, and external objects arise. 'Use' means 'depending on'. Useless for sentient beings. External objects arise not depending on sentient beings. It is not reasonable. The analogy says. You external objects should not be able to arise. Because it is useless for sentient beings. Like turtle hair, etc. There are eight 'therefore' characters in the conclusion. The first three conclude by refuting the forty common views. The last five conclude by refuting that ultimate atoms are permanent. Because of the common characteristics. Permanence and impermanence are common characteristics, therefore. Because of the self-characteristics. Difference and non-difference are self-characteristics, therefore. Second, in elaborating the correct meaning. Ji says (Master Kuiji says). 'All times' refers to the times of the three worlds (past, present, and future). 'All kinds' refers to all kinds of conditioned differentiations. 'Natural' refers to inherent nature. 'By others' refers to being destroyed by other things. 'Non-arising' refers to no arising and creation. In these five cases, no change and no movement are called permanence. Their previous calculations contradict these five cases. Clearly knowing it is impermanent, one should not falsely cling to it. Now, further explaining. The first two sentences address change, saying there is no aspect of change. 'All times' and 'all kinds'. The explanation is the same as Master Kuiji's. The last three sentences speak of no change in the phenomenon itself. 'Natural' refers to the aspect of emptiness. 'By others' refers to.

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擇滅相。無生者非擇滅相也。

瑜伽論記卷第二(之上終)

瑜伽論記卷第二(之下)(至第八卷論本第七)

釋遁倫集撰

論本卷第七

宿作因中。初敘邪執。第二微破。前中先略敘執。二辨起執因緣。廣說如經者。謂如經言。凡諸世間所有士夫補特伽羅所受皆由宿作為因由勤精進吐舊業故。現在新業由不作因之所害故。如是於後不復有漏。由無漏故業盡。由業盡故苦盡。由苦盡故得證苦邊。此等並是佛經本文。然敘彼宗。今此論中合為八句而散牒釋。應尋此文以知論意。現在新業由不作因之所害故者。謂宿惡業苦行便吐。現新惡業由不作因之所害令不起。二業既盡后無有漏。無系外道者。則尼健陀弗怛羅。成唯識云。無慚外道離系子也。露形苦行離諸繫縛。外形既爾表內亦然。起執緣理中。具正方便而招于苦具邪方便而致於樂知由宿作者。若爾云何前說現法方便所招之苦。復云由勤精進吐舊業等。解云。彼人但據感報正因必是宿業。故名宿作。復說由現苦行能吐宿惡。由此後句被論家破。第二徴破中。初止破外計。后示正義以顯彼邪。若用宿作為因者汝先所說由勤精進吐舊業故者。此中意說一切惡因皆是宿作。何故說言現在新業由不作因之所害等。新亦作惡。非唯宿作。量云。現

【現代漢語翻譯】 擇滅相（Nirvana achieved through discrimination）。非生起者不是擇滅相。

《瑜伽師地論記》卷第二（之上終）

《瑜伽師地論記》卷第二（之下）（至第八卷論本第七）

釋遁倫集撰

論本卷第七

宿作因中，首先敘述邪見，第二稍微駁斥。前者先簡略敘述執著，其次辨別產生執著的原因和條件。『廣說如經者』，是指如經文所說：『凡是世間所有士夫（individuals）補特伽羅（persons），他們所承受的一切都是由過去所作的業為因，通過勤奮精進吐出舊業的緣故。現在新造的業，由於不作為因的損害緣故。像這樣，以後不再有煩惱。由於沒有煩惱的緣故，業盡。由於業盡的緣故，苦盡。由於苦盡的緣故，證得苦的邊際。』這些都是佛經的原文。然而敘述他們的宗義，現在這部論中合為八句而分散解釋，應該尋找這段經文來了解論的意圖。『現在新業由不作因之所害故者』，是指過去的惡業通過苦行便能吐出，現在新造的惡業由於不作為因的損害，使它不能生起。兩種業既然都盡了，以後就沒有煩惱。『無系外道者』，就是尼健陀弗怛羅（Nigantha Nataputta）。《成唯識論》說，是無慚外道離系子。他們裸露身體，進行苦行，遠離各種束縛。外在形相既然如此，內在也是這樣。在產生執著的因緣道理中，具備正確的方便卻招致痛苦，具備邪惡的方便卻導致快樂，他們認為這是由過去所作的業造成的。如果這樣，為什麼前面說現在世間的方便所招致的痛苦，又說通過勤奮精進吐出舊業等等呢？解釋說，這些人只是根據感受果報的正因必定是過去所作的業，所以稱為宿作。又說通過現在的苦行能夠吐出過去的惡業，因此後面的句子被論家駁斥。在第二征破中，首先阻止駁斥外道的計較，然後展示正確的意義來顯示他們的邪惡。如果用過去所作的業作為原因，那麼你們先前所說的通過勤奮精進吐出舊業的說法，這裡的意思是說一切惡因都是過去所作的。為什麼說現在新造的業由於不作為因的損害等等呢？新造的業也是作惡，並非只有過去所作的業。可以這樣衡量：現在

【English Translation】 The characteristic of Nirodha-samapatti (cessation attainment) through discrimination. That which is not produced is not the characteristic of Nirodha-samapatti.

Yogacarabhumi-sastra-tika, Volume 2 (Part 1, End)

Yogacarabhumi-sastra-tika, Volume 2 (Part 2) (Up to Volume 8, Chapter 7 of the Root Text)

Compiled and Written by Shi Dunlun

Root Text, Volume 7

Regarding the cause of past actions, first, it narrates wrong views; second, it slightly refutes them. The former first briefly narrates the attachments, and then distinguishes the causes and conditions for arising attachments. 'Extensive explanation as in the sutras' means as the sutras say: 'All beings (sattva) and individuals (pudgala) in the world experience suffering due to past actions as the cause, and through diligent effort, they expel old karma. Present new karma is harmed by the cause of non-action. Thus, there will be no more outflows in the future. Because there are no outflows, karma is exhausted. Because karma is exhausted, suffering is exhausted. Because suffering is exhausted, one attains the end of suffering.' These are all original texts from the Buddhist scriptures. However, it narrates their doctrines, and this treatise combines them into eight sentences and explains them separately. One should seek this text to understand the meaning of the treatise. 'Present new karma is harmed by the cause of non-action' means that past evil karma can be expelled through ascetic practices, and present new evil karma is prevented from arising due to the harm of the cause of non-action. Since both karmas are exhausted, there will be no more outflows in the future. 'Non-attached heretics' refers to the Nigantha Nataputta (Jain ascetics). The Vijnaptimatrata-siddhi-sastra says they are shameless heretics, sons of the detached. They practice naked asceticism, free from all bonds. Since their external appearance is like this, their inner state is also like that. In the reasons for arising attachments, they believe that possessing correct means leads to suffering, while possessing evil means leads to happiness, knowing that it is caused by past actions. If so, why did it say earlier that the suffering caused by present means, and that one expels old karma through diligent effort, etc.? The explanation is that these people only rely on the direct cause of experiencing retribution, which must be past karma, so it is called past action. It also says that present ascetic practices can expel past evil karma, therefore the later sentences are refuted by the treatise writer. In the second refutation, it first stops refuting the heretics' calculations, and then shows the correct meaning to reveal their evil. If past actions are used as the cause, then what you said earlier about expelling old karma through diligent effort, the meaning here is that all evil causes are past actions. Why does it say that present new karma is harmed by the cause of non-action, etc.? New karma is also evil, not only past karma. It can be measured like this: present

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在惡因於此身有。能招苦惡因攝故。如宿惡因。示正義中。或復有苦雜因所生等者。因先善業得事王君。邪事為因而遍招苦。二業異熟故名雜因。非是二業苦招一果。或復故業應招苦惱。邪事王故故業便熟名為雜業。如事于王如是因諸言說商賈等業等者。先造善業應獲富財。誑語諂逗遂獲珍寶。二業俱熟是名雜因。如是由先獲財善業今者應熟。假現農業或假劫盜或假屠害便獲富樂名雜業。有雖商買等乃至屠害不獲財富者。先無善福可獲果故。如新所造引余有業者。則是一切順現受業。養父母等乃至工巧業處現獲珍財。皆純現業。自在等作者中。初敘后破。丈夫是神我也。自在等者。自在即大自在天。有外道計以為作者。彼計自在天有三身。一法身遍於虛空。二者應身唯在彼天。三者化身隨六道起等。謂唯識所云大梵時方本際自然虛空我等。破中初有一頌。頌四道理。次長行中。依四道理進退徴責。三破已牒結。頌中功能無體性者。難彼功能。理不成就名無體性。顯揚十四更有轉計。恐繁不述。長行徴責中。若有用者則于彼用無有自在而於世間有自在者不應理者。若所變世間于自在天有用故變起者。唯應變起人天善法。云何須變三墮苦法。于彼所用無有自在。而言於世自在。不應道理。亦可須用生世間者。即大自在常為

【現代漢語翻譯】 現代漢語譯本 惡因存在於這個身體中，因為它能夠招致痛苦和罪惡的因緣所攝持。這就像過去的惡因一樣。在闡釋正義時，或者說存在由苦樂混合的因緣所產生的情況，例如因為先前的善業而得以侍奉國王，但由於邪惡的行為而普遍招致痛苦。這兩種業的果報不同，所以稱為雜因，並非兩種業都招致同樣的果報。或者說，過去的業本應招致苦惱，但由於侍奉邪惡的國王，過去的業就成熟了，這稱為雜業。就像侍奉國王一樣，諸如言說、商業等行業也是如此。先前造作善業本應獲得財富，但通過謊言和諂媚而獲得珍寶，這兩種業同時成熟，稱為雜因。就像這樣，由於先前獲得財富的善業現在本應成熟，但假借農業、搶劫或屠宰等手段而獲得富樂，這稱為雜業。有些人即使從事商業買賣甚至屠宰，也無法獲得財富，這是因為他們先前沒有積累足夠的善福來獲得果報。就像新造作的業會引發其他有情的業一樣，這就是一切順應現世感受的業。供養父母等行為，乃至從事工藝技巧等行業，現在就能獲得珍貴的財富，這些都是純粹的現世業。在關於自在天等作者的討論中，首先敘述觀點，然後進行駁斥。丈夫就是神我，自在天等。自在天即大自在天（Maheśvara），有些外道認為他是世界的作者。他們認為自在天有三種身：一是法身（Dharmakāya），遍佈虛空；二是應身（Saṃbhogakāya），只存在於那個天界；三是化身（Nirmāṇakāya），隨著六道眾生的需要而顯現。這就像唯識學所說的大梵天（Mahābrahmā）、時間（time）、方位（direction）、本際（original point）、自然（nature）、虛空（space）、我（ātman）等。在駁斥中，首先有一首偈頌，概括了四種道理。其次，在長行文中，依據這四種道理進行辯論和責難。第三，駁斥完畢後進行總結。偈頌中說『功能無體性』，這是爲了駁斥他們的功能，因為他們的理論不成立，所以說『無體性』。《顯揚聖教論》第十四卷有更進一步的論述，但爲了避免繁瑣，這裡就不再贅述。在長行文的責難中，如果自在天有用處，那麼他對自己的用處就沒有自在，但對世間卻有自在，這是不合道理的。如果所變化的世間對自在天有用處，所以他才變化出世間，那麼他應該只變化出人天善法，為什麼還要變化出三惡道的痛苦之法呢？他對自己的用處沒有自在，卻說對世間有自在，這是不合道理的。也可以說，需要用處才能產生世間，那麼大自在天常常是...

【English Translation】 English version Evil causes exist in this body because it is encompassed by the causes and conditions that can bring about suffering and evil. This is like past evil causes. In explaining the correct meaning, or there are situations where what is produced is from mixed causes of suffering and happiness, such as being able to serve a king due to previous good karma, but universally inviting suffering due to evil actions. These two karmas have different retributions, so they are called mixed causes, not that the two karmas both bring about the same result. Or, past karma should have brought about suffering, but because of serving an evil king, the past karma ripens, and this is called mixed karma. Just like serving a king, so are professions such as speech, commerce, etc. Previously creating good karma should have resulted in wealth, but obtaining treasures through lies and flattery, these two karmas ripen together, and this is called mixed cause. Just like this, because the previous good karma of obtaining wealth should now ripen, but obtaining wealth and happiness by pretending to be engaged in agriculture, robbery, or slaughter, this is called mixed karma. Some people, even if they engage in commerce, buying and selling, or even slaughter, cannot obtain wealth, because they have not accumulated enough good fortune in the past to obtain the result. Just like newly created karma can trigger the karma of other sentient beings, this is all karma that accords with present experience. Supporting parents, etc., and even engaging in crafts and skills, one can obtain precious wealth in the present, these are all purely present karma. In the discussion about the creator such as Maheśvara (Īśvara), first the view is stated, and then refuted. The 'puruṣa' is the 'ātman', Maheśvara, etc. Maheśvara is the Great Maheśvara (Mahā-Īśvara), some heretics consider him as the creator. They believe that Maheśvara has three bodies: first, the Dharmakāya (Dharma Body), pervading space; second, the Saṃbhogakāya (Enjoyment Body), only existing in that heaven; third, the Nirmāṇakāya (Emanation Body), appearing according to the needs of the six realms. This is like what is said in Yogācāra about Mahābrahmā, time, direction, original point, nature, space, ātman, etc. In the refutation, first there is a verse summarizing four reasons. Second, in the long prose, debate and reproach are carried out based on these four reasons. Third, after the refutation is completed, a summary is made. The verse says 'function without substance', this is to refute their function, because their theory is not established, so it is said 'without substance'. The Yogācārabhūmi-śāstra, volume fourteen, has further discussions, but to avoid being cumbersome, it will not be elaborated here. In the reproach in the long prose, if Maheśvara has a use, then he has no freedom over his own use, but he has freedom over the world, this is unreasonable. If the transformed world is useful to Maheśvara, so he transforms the world, then he should only transform human and heavenly good dharmas, why transform the suffering dharmas of the three evil realms? He has no freedom over his own use, but says he has freedom over the world, this is unreasonable. It can also be said that a use is needed to produce the world, then the Great Maheśvara is always...

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所用之所驅馳不得自在。而言自在。則不應道理。若無用者于自在天都無所須而生世間。是即自在乃有癡狂之過。故非道理。若唯用大自在為因等者。大自在天無始已有。于所生法亦無始成。故非自在能生諸法。如牛兩角俱時出生。一果一因便違正理。故顯揚十四云。如自在體本來常有。世間亦爾。不應更生。以俱有故無用新生。若言亦取余為因者此不可得故者。大自在樂欲亦取餘人為因。不應道理。害為正法中。先敘后破。破中先執。后示正義。若是法自體者離彼殺生不能感得自所愛果等者。汝說咒方體是善者。善法則應自感愛果。何顯待殺生后待咒力轉殺非法。以為正法方感樂果。不應道理。下結文中有五故字。因故者結前非法。後果因故。譬喻故者結前喻伏毒咒。不決定故者結遍行。餘二可知。示正義中。若業自所不欲者。自不欲樂為他使作。不信與作故名非法。自性無記業者。非順理故名為非法。邊無邊中。先敘后破。皆依靜慮宿住通後方起此見。若依斷邊際求世邊時等者。此視壞劫開斷之時不見后成便起邊相。非我後生故非邊見。若見成劫不見壞時起無邊想。若依十方周廣求時。于上下處所見極邊際起亦有邊想。傍運神通至一二千界不至三千。謂其無邊起亦無邊想。由異生類神境智通不越三千故也。八十七

【現代漢語翻譯】 現代漢語譯本 『所用之所驅馳不得自在』，如果說這樣還不失自在，那是不合道理的。如果說沒有用處，那麼在自在天（Maheśvara，印度教中的濕婆神，被一些教派認為是宇宙的最高主宰）都不需要而生於世間，這就是說自在天有癡狂的過失，所以不合道理。如果只用大自在天（Maheśvara）作為原因等等，那麼大自在天無始以來就存在，對於所生的法也應該是無始就成就的，所以不是自在天能夠產生諸法。如同牛的兩角同時出生，一個果一個因就違背了正理。所以《顯揚聖教論》第十四卷說：『如果自在天的本體本來就常有，世間也是如此，不應該再生。因為都是同時存在的，所以沒有用新生。』如果說也取其他作為原因，這是不可能的。大自在天的快樂慾望也取其他人作為原因，不合道理。 在『害為正法』中，先敘述后破斥。破斥中先執著，后顯示正義。如果是法自體，離開殺生就不能感得自己所喜愛的果等等，如果你們說咒語的本體是善的，那麼善法則應該自己感得喜愛的果，為什麼還要等待殺生之後，等待咒語的力量轉變殺生的非法，才作為正法來感得快樂的果？這不合道理。下面的總結文中有五個『故』字，『因故』是總結前面的非法，『後果因故』、『譬喻故』是總結前面的譬喻，即用毒藥的比喻，『不決定故』是總結遍行，其餘兩個可以知道。 在顯示正義中，如果從業本身來說是不希望的，自己不希望快樂卻為他人所使而作，不相信而作，所以叫做非法。自性無記業，因為不順應道理，所以叫做非法。 在『邊無邊』中，先敘述后破斥，都是依靠靜慮（Dhyāna，禪定）、宿住通（Pūrva-nivāsānusmṛti，回憶前世的能力）之後才產生這種見解。如果依靠斷邊際來尋求世界邊際的時候等等，這是看到壞劫開始斷裂的時候，沒有看到後來的成就，便產生了邊相，認為『我』不是後來生的，所以不是邊見。如果看到成劫，沒有看到壞劫的時候，就產生了無邊的想法。如果依靠十方周廣來尋求的時候，在上下處所看到的極邊際，就產生了也有邊的想法。憑藉神通到達一二千個世界，沒有到達三千個世界，就認為它是無邊的，也產生了無邊的想法。因為異生類的神境智通不能超過三千個世界。 八十七

【English Translation】 English version 『Being driven by what is used, one cannot be free.』 If it is said that this is still freedom, then it is unreasonable. If there is no use, then even in the Maheśvara (Shiva, considered the supreme deity of the universe by some sects) there is no need to be born in the world, which means that Maheśvara has the fault of being foolish, so it is unreasonable. If only Maheśvara is used as the cause, etc., then Maheśvara has existed since the beginning, and the dharmas that are produced should also be accomplished since the beginning, so it is not that Maheśvara can produce all dharmas. Just like the two horns of a cow are born at the same time, one fruit and one cause violate the correct principle. Therefore, the Abhidharmasamuccaya XIV says: 『If the essence of Maheśvara is originally constant, so is the world, and it should not be reborn. Because they both exist at the same time, there is no use for new birth.』 If it is said that other things are also taken as causes, this is impossible. The joyful desires of Maheśvara also take other people as causes, which is unreasonable. In 『harm as the right Dharma,』 first narrate and then refute. In the refutation, first cling to, and then show the correct meaning. If it is the essence of the Dharma itself, then without killing, one cannot obtain the fruit that one loves, etc. If you say that the essence of the mantra is good, then the good Dharma should itself obtain the fruit of love. Why wait until after killing, waiting for the power of the mantra to transform the illegality of killing, to obtain the fruit of happiness as the right Dharma? This is unreasonable. In the concluding text below, there are five 『therefore』 words. 『Cause therefore』 summarizes the previous illegality, 『fruit cause therefore,』 『simile therefore』 summarizes the previous simile, that is, the simile of using poison, 『undecided therefore』 summarizes the pervasive, and the other two can be known. In showing the correct meaning, if the karma itself is undesirable, one does not desire happiness but is made to do it by others, and does it without belief, so it is called illegal. The karma of self-nature is unmarked, because it does not conform to reason, so it is called illegal. In 『finite and infinite,』 first narrate and then refute, all relying on Dhyāna (meditation), Pūrva-nivāsānusmṛti (the ability to recall past lives) before this view arises. If relying on cutting off the boundary to seek the boundary of the world, etc., this is seeing the beginning of the destruction of the kalpa, not seeing the later achievements, and then producing the appearance of the boundary, thinking that 『I』 was not born later, so it is not a view of the boundary. If seeing the formation of the kalpa, not seeing the destruction of the kalpa, then the idea of infinity arises. If relying on the ten directions to seek widely, the extreme boundary seen in the upper and lower places produces the idea that there is also a boundary. Relying on supernatural powers to reach one or two thousand worlds, not reaching three thousand worlds, one thinks it is infinite, and also produces the idea of infinity. Because the supernatural powers of sentient beings cannot exceed three thousand worlds. Eighty-seven

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說與此不同。彼云。若時憶念成劫分位。爾時便生三種妄想。若一向憶上下邊際住有邊想。若一向憶傍無邊際住無邊想。若下上及傍二俱雙憶起亦有邊亦無邊。若時憶念壞劫分位起非有邊非無邊想。諸器世間無所得。故各舉一執。亦不相違。破中。非世間住念世間邊不應理者。謂從前壞更無世間便言邊者。則汝外道不住世間不知今時有世間故。住念世間。故非道理。不死矯亂中有三。一敘執。二指經。三結過。敘執中有三。初標。次釋不死矯亂義。后敘四計。不死矯亂者。外道自言。我師所事天常名為不死。已見諦理得無漏定名為不死。故一不字以通二處。又雖自謂不死無亂而實未得。若人問不死法時。以不解故於不死法假託餘事矯亂避之。故名矯亂。八十七云。有二凈天。一唯能入世間靜慮未了諦理心未解脫名不善清凈。二能證入內諸勝定已見諦理心善解脫名善清凈。又得無相無分別定名無亂即善清凈天。有相有分別無亂即不善清凈天。最勝生道者人天勝因。決定勝道涅槃勝因。四諦是此勝因之境。有依之問。自稱言不死亂者。我之所事不死凈天教命於我。若有來問不應正答。答則生過。但應隨問而生異答。若依長阿含。一不知善惡有報無報。故隨問矯亂而答。謂此事如是此事實。此事異。此事不異。此事非異非不

【現代漢語翻譯】 現代漢語譯本 關於這點的說法與上述不同。對方辯稱：『如果回憶起成劫（成劫，宇宙形成時期）的不同階段，那時就會產生三種虛妄的念頭。如果只是一味地回憶上下邊際，就會產生『有邊』的念頭；如果只是一味地回憶旁邊沒有邊際，就會產生『無邊』的念頭；如果上下和旁邊兩個方面都同時回憶，就會產生『既有邊又無邊』的念頭。如果回憶起壞劫（壞劫，宇宙毀滅時期）的不同階段，就會產生『非有邊非無邊』的念頭。』因為器世間（器世間，眾生所居住的物質世界）無法被真正獲得，所以各自舉出一個方面來堅持己見，這並不矛盾。 駁斥對方的觀點：『如果說住在世間卻憶念世間的邊際是不合理的』，這是因為，如果從之前的壞劫之後就不再有世間存在，那麼說『邊際』又從何而來呢？你們這些外道（外道，佛教以外的其他宗教或哲學流派）不住在世間，不知道現在有世間存在，卻住在世間而憶念世間，這是不合道理的。 關於『不死矯亂』（不死矯亂，外道被問及深奧問題時，故意用含糊不清的言辭來回避）有三個方面：一是敘述其主張，二是指出其經典依據，三是總結其過失。敘述其主張又包含三個方面：首先是標明，其次是解釋『不死矯亂』的含義，最後是敘述四種計度（計度，推測、揣度）。所謂『不死矯亂』，是外道自己聲稱：『我的老師所侍奉的天神常常被稱為『不死』，已經證悟真諦，獲得無漏定（無漏定，沒有煩惱的禪定）也被稱為『不死』。』所以用一個『不』字來涵蓋兩種情況。而且，雖然自稱『不死無亂』，但實際上並沒有證得。如果有人問及『不死法』時，因為不理解，就用假託其他事物的方式來矯亂迴避，所以稱為『矯亂』。 《八十七》中說：『有兩種清凈天（清凈天，色界天中的天神）：一種只是能夠進入世間的靜慮（靜慮，禪定），但沒有了悟真諦，心沒有解脫，稱為『不善清凈』；另一種能夠證入內在的各種殊勝禪定，已經見到真諦，心得到善妙解脫，稱為『善清凈』。』又，獲得無相無分別定（無相無分別定，沒有形象和分別唸的禪定）稱為『無亂』，也就是『善清凈天』；有相有分別的『無亂』就是『不善清凈天』。 『最勝生道』是指人天（人天，人和天神）殊勝的因；『決定勝道』是指涅槃（涅槃，佛教修行的最終目標，指解脫生死輪迴的狀態）殊勝的因。四諦（四諦，佛教的基本教義，包括苦諦、集諦、滅諦、道諦）是這種殊勝之因的境界。如果有人根據所依賴的事物來提問，就自稱說：『我的老師所侍奉的不死凈天（不死凈天，外道所信仰的永生的天神）教導我，如果有人來問，不應該正面回答，正面回答就會產生過失，只能根據所問的問題而產生不同的回答。』如果依據《長阿含經》，就是因為不知道善惡有報無報，所以根據所問的問題而矯亂回答，說：『這件事是這樣，這件事實是這樣，這件事不同，這件事不相同，這件事既不是不同也不是不相同。』

【English Translation】 English version The statement regarding this differs from the above. The opponent argues: 'If one recalls the phases of the formation kalpa (成劫, formation kalpa, the period of the universe's formation), then three kinds of deluded thoughts arise. If one only recalls the upper and lower boundaries, the thought of 'having boundaries' arises. If one only recalls the sides without boundaries, the thought of 'having no boundaries' arises. If one recalls both the upper and lower and the sides, the thought of 'both having boundaries and having no boundaries' arises. If one recalls the phases of the destruction kalpa (壞劫, destruction kalpa, the period of the universe's destruction), the thought of 'neither having boundaries nor having no boundaries' arises.' Because the vessel world (器世間, vessel world, the material world inhabited by sentient beings) cannot be truly obtained, each clings to one aspect, which is not contradictory. Refuting the opponent's view: 'If saying that dwelling in the world while recalling the boundaries of the world is unreasonable,' this is because if there were no world after the previous destruction kalpa, then where would the 'boundaries' come from? You, these non-Buddhists (外道, non-Buddhists, religious or philosophical schools other than Buddhism), do not dwell in the world, do not know that there is a world now, yet dwell in the world and recall the world, which is unreasonable. Regarding 'immortal prevarication' (不死矯亂, immortal prevarication, the act of evading profound questions with vague language), there are three aspects: first, stating their claim; second, pointing out their scriptural basis; and third, summarizing their faults. Stating their claim includes three aspects: first, marking it; second, explaining the meaning of 'immortal prevarication'; and third, narrating the four calculations (計度, calculations, speculation, conjecture). So-called 'immortal prevarication' is when non-Buddhists themselves claim: 'The deity my teacher serves is often called 'immortal,' and having realized the truth and attained the undefiled samadhi (無漏定, undefiled samadhi, meditation without afflictions) is also called 'immortal'.' Therefore, the word 'not' is used to encompass both situations. Moreover, although claiming to be 'immortal and without confusion,' they have not actually attained it. If someone asks about the 'immortal dharma,' because they do not understand, they use the method of falsely attributing to other things to prevaricate and evade, so it is called 'prevarication'. 《Eighty-Seven》 says: 'There are two kinds of pure heavens (清凈天, pure heavens, deities in the Form Realm): one is only able to enter worldly meditative absorption (靜慮, meditative absorption, dhyana), but has not realized the truth, and the mind has not been liberated, called 'impure purity'; the other is able to realize various supreme inner samadhis, has already seen the truth, and the mind has attained excellent liberation, called 'pure purity'.' Also, attaining the formless and non-discriminating samadhi (無相無分別定, formless and non-discriminating samadhi, meditation without form and discrimination) is called 'non-confusion,' which is 'pure purity heaven'; having form and discrimination 'non-confusion' is 'impure purity heaven'. 'The most supreme path of birth' refers to the supreme cause of humans and gods (人天, humans and gods); 'the definitive supreme path' refers to the supreme cause of Nirvana (涅槃, Nirvana, the ultimate goal of Buddhist practice, referring to the state of liberation from the cycle of birth and death). The Four Noble Truths (四諦, Four Noble Truths, the basic teachings of Buddhism, including the Truth of Suffering, the Truth of the Cause of Suffering, the Truth of the Cessation of Suffering, and the Truth of the Path to the Cessation of Suffering) are the realm of this supreme cause. If someone asks based on what is relied upon, they claim: 'The immortal pure deity (不死凈天, immortal pure deity, the eternal deity believed in by non-Buddhists) whom my teacher serves teaches me that if someone comes to ask, one should not answer directly, for answering directly will produce faults, but should only produce different answers according to the question asked.' If based on the 《Long Agama Sutra》, it is because they do not know whether good and evil have retribution or not, so they prevaricate and answer according to the question asked, saying: 'This matter is like this, this fact is like this, this matter is different, this matter is not the same, this matter is neither different nor not different.'

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異。二不知他世有無。三不知何者是善何者不善。四愚冥闇鈍。此云依最勝生道問善不善者。則當阿含第一他問善惡為有報為無報。亦當第三何者是善何者不善。言依決定勝道問苦集滅道者。當彼第二問云爲有後世為無後世。若未見諦理乃有後世。若見諦理則無後世。斷生死故。又苦集牽后名有後世。滅道斷生死名無後世。敘計有二。初略敘。後重釋。一覺未開悟者。覺知善惡而未開悟有報無報。二于所證法起增上慢者。雖未證四諦而謂我已證。無有後世。三覺已開悟而未決定者。雖覺善惡開悟有報。而於善惡仍未決定。我今不知善與不善決定之相。四羸劣愚鈍者。謂性劣鈍不能正答。復第一怖畏妄語下重釋前四。怖妄語者。自未開悟答他稱解故成妄語。若不稱解他知我無智。第二于自所證未得無畏等者。彼作是思。我于所證未得無畏。若他詰問。若說為有或為異記則成妄語。若撥實有若許非有則成邪見。非我凈天一切隱密皆許記別。故不分明說有所證。第三雖悟而未決定。怖邪見妄語。準此應知。上之三種假事矯亂。第四無知順言而答。反問問者汝何所欲。順言矯亂。此皆散位非依定心。結中即以諂曲者。由順彼天諂相隨答故。無因見中。先敘后破。此見有二。一依靜慮者。基云。謂從無想天沒來生此間。得宿住通

。憶彼出心不憶前位。不知彼故便執無因。景雲。依靜慮及宿住隨念。過去空劫一切皆無。后忽然有。起無因見。二依尋伺。如文自明。破中初破依定計。二又汝何所欲下。破依尋伺計。若念自我計我先無後然生不應理者。執我常。若念自我我出過去。則先來是有。計我先無後欻然生。不應道理。斷見論中欲界人天為二。色天合為一。四空為四。故有七種。言若我死後復有身者應不作業而得果者。彼計今自死滅之時業隨身滅。后若有身應不作因得果起。果若起者。便有不作而得果失。若我體性一切永無。是則應無受業果者。不可以未來無故現在亦無。現在既有不可我一切永無。故我體性在。現在有在。未來世一切永無。是則應無受業異熟。故成斷滅。若言蘊斷滅者等者。彼許蘊無常故既故許無常。展轉生起明非斷滅。量云。未得阿羅漢諸死後蘊皆不斷滅。許無常故。如前生位。若言我斷汝先所說粗色四大等者。既是我斷。先說粗色大造之身有病癰等。死後斷滅乃成相違。空見論中先敘后破。敘中初略敘內外道計。后廣辨內外道起執因緣。于中先敘外道。后敘佛法。敘外道中有六。一無施與愛養祠祀。二無妙行及果異熟。三無彼世間無此世間。四無母無父。五無化生有情。六無世間真阿羅漢無施無愛無祠者。奘法師云。

如佈施經說。無施與者泛明佈施。無愛養者對悲田。無祠祀者對教田。二解云。無施與者謂敬田。無愛養者悲田。無祠祀者不現前境。三解云。無施與者對非親。無愛養者對已親。無祠祀者不現前境。諸離欲者生下地者。若已離欲不應下生。今既下生。明知無從彼世來生此世。無化生有情中。或生無想或生無色等者。此少分邪見。不見當來此三生處撥化生無。不撥一切見下地故。如無世間亦無少分不撥一切。后第八卷等說中有為化生有情。定散二心觀之有異。此定心觀不撥中有。彼散心觀故撥中有。五十八說。無施等三名謗因。無妙慧行名謗用。無二業及異熟名謗果。無父母無化生有情無真阿羅漢名壞實事。五十五說。無施與乃至無妙行名謗因。無妙行惡行業果異熟名謗果。無此世間乃至無化生有情名謗作用。無阿羅漢名謗實事。下敘佛法內計。無有一切諸法體性者。前外道邪見別空所無。今內道空見總撥一切。故總問答。相似甚深離言說法者。即般若等密說空教。似都無而非一向空。不能解故將為顯了撥一切空。又於法相不如理思故。便撥諸法。破中有二。初別破后結之。別破有二。初四重破外道空見。后破內道空見。四重破外道空見者。前敘執有六。初三執合為一問破。后三各一破故。若俱有者汝先所說無有施與

【現代漢語翻譯】 現代漢語譯本： 如《佈施經》所說：『無施與者』泛指佈施，『無愛養者』對應悲田，『無祠祀者』對應教田。兩種解釋是：『無施與者』指敬田，『無愛養者』指悲田，『無祠祀者』指不現前境。三種解釋是：『無施與者』對應非親，『無愛養者』對應已親，『無祠祀者』對應不現前境。 那些已離欲者，如果又生到地獄，若已離欲，本不應下生。現在既然下生，明顯可知並非從彼世來生此世。『無化生有情中，或生無想或生無色等者』，這是少部分的邪見，因為他們只看到當來此三生之處，就否定化生，但並非否定一切，因為他們還承認下地。如同說『無世間』，也並非少分否定一切。後來的第八卷等處說，中有是有為的化生有情，以定心和散心觀察，會有不同。以定心觀察，不會否定中有；以散心觀察，所以否定中有。 第五十八卷說，『無施』等三種說法是謗因，『無妙慧行』是謗用，『無二業及異熟』是謗果，『無父母、無化生有情、無真阿羅漢』是破壞真實的事物。 第五十五卷說，『無施與』乃至『無妙行』是謗因，『無妙行惡行業果異熟』是謗果，『無此世間』乃至『無化生有情』是謗作用，『無阿羅漢』是謗實事。 下面敘述佛法內部的計較：『無有一切諸法體性』。前面外道的邪見是分別否定空，現在內部的空見是總否定一切，所以總的提問和回答。『相似甚深離言說法者』，就是般若等秘密宣說的空教，似乎什麼都沒有，但並非完全空。因為不能理解，就誤以為是顯了的教義，從而否定一切空。又因為對法相不如理地思考，就否定諸法。 破除中有分兩部分，首先是分別破除，然後是總結。分別破除又分兩部分，首先是四重破除外道的空見，然後是破除內道的空見。四重破除外道的空見是：前面敘述執有六種，前三種執著合併爲一個問題來破除，后三種執著各自單獨破除。如果一切都有，那麼你先前所說的『無有施與』又是什麼意思呢？

【English Translation】 English version: As stated in the Dana Sutra (Treatise on Giving): 'There is no giver' generally refers to giving, 'There is no one to care for' corresponds to the field of compassion (悲田 - Beitian, field of compassion), 'There is no one to offer sacrifices to' corresponds to the field of teaching (教田 - Jiaotian, field of teaching). Two explanations are: 'There is no giver' refers to the field of respect (敬田 - Jingtian, field of respect), 'There is no one to care for' refers to the field of compassion, 'There is no one to offer sacrifices to' refers to the non-present realm. Three explanations are: 'There is no giver' corresponds to non-relatives, 'There is no one to care for' corresponds to relatives, 'There is no one to offer sacrifices to' corresponds to the non-present realm. Those who have already detached from desire, if they are born in a lower realm, should not be born there if they have already detached from desire. Now that they are born there, it is clear that they are not born in this world from that world. 'Among sentient beings born by transformation, some are born in the realm of non-perception or the realm of non-form, etc.' This is a small part of wrong views, because they only see the three places of future birth and deny transformation, but they do not deny everything, because they still acknowledge the lower realms. It is like saying 'There is no world,' which does not partially deny everything. Later, in the eighth volume, it is said that the intermediate state (中有 - Zhongyou, intermediate state) is a conditioned sentient being born by transformation. Observing with a concentrated mind and a scattered mind will be different. Observing with a concentrated mind will not deny the intermediate state; observing with a scattered mind, therefore, denies the intermediate state. The fifty-eighth volume says that the three statements 'no giving,' etc., are slandering the cause; 'no excellent practice of wisdom' is slandering the function; 'no two karmas and their different results' is slandering the effect; 'no parents, no sentient beings born by transformation, no true Arhats' is destroying real things. The fifty-fifth volume says that 'no giving' and even 'no excellent practice' is slandering the cause; 'no excellent practice, evil karma, and different results' is slandering the effect; 'no this world' and even 'no sentient beings born by transformation' is slandering the function; 'no Arhat' is slandering the real thing. The following describes the internal calculations of Buddhism: 'There is no inherent nature of all dharmas.' The previous wrong views of external paths were separately denying emptiness; now the internal views of emptiness are totally denying everything, so there are general questions and answers. 'Those who speak of similar, profound, and inexpressible teachings' are the secret teachings of emptiness spoken by Prajna and others, which seem to have nothing, but are not completely empty. Because they cannot understand, they mistakenly think it is an obvious teaching, thus denying all emptiness. Also, because they do not contemplate the characteristics of dharmas reasonably, they deny all dharmas. Eliminating the intermediate state is divided into two parts: first, separate elimination, and then summary. Separate elimination is divided into two parts: first, fourfold elimination of the wrong views of emptiness of external paths, and then elimination of the wrong views of emptiness of internal paths. The fourfold elimination of the wrong views of emptiness of external paths is: the previous description of clinging to six things, the first three clingings are combined into one question to eliminate, and the last three clingings are eliminated separately. If everything exists, then what do you mean by 'there is no giving' that you said earlier?

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等者。彼師本計不撥全無因之與果。但依靜慮故見世行施生財貧家。謂施無能便謗少分故。今問彼生彼后二業為俱不俱。若彼全撥無一切者。此難不成。離想欲者者。離諸想之慾。即無想天是。餘二如次離色界欲界。及入涅槃。若有此三人者。非化生是誰耶。為有阿羅漢性而於彼起增上慢等者。此意問言。為世間有真阿羅漢耶為無耶。若言有者汝言世間無真阿羅漢不應理。若言無者起顛倒執。自謂羅漢是即應名為真羅漢。更無餘故。破內空見中。顛倒所執也。染依他也。凈圓成也。結中有五故字。初四結破外道。后一結破內道。妄計最勝中先敘后破。婆羅門是白凈色類者。善勝種非白色也。得清凈者修行潔戒可得凈故。腹所生者。彼執大梵腹臍臍中生蓮華。華生梵天。梵天口生婆羅門。臂生剎利。髀生吠舍。跟生首陀。故婆羅門是最勝姓。餘三下劣。以見世間婆羅門性具戒故者。見內出家真凈梵行諸律師等真婆羅門。彼貪名利及恭敬。方便自顯故作是計。破中有十。準下結中有十故。故一產生同。何獨彼勝。二作業一切同餘。唯婆羅門獨勝深乖正理。第三受生故中。若三處現前是彼是此等者。前第一卷云一俱起愛染。二調遍值時。三中有現前。今是彼是此即前父母俱有染心。由彼者即母調值時。由此者即健達縛正現在

【現代漢語翻譯】 現代漢語譯本 『等者』（指主張『有』的論者）。他們的老師原本否定因果關係，認為沒有完全的因果報應。但因為他們依賴禪定，所以看到世間行佈施的人家境富裕，貧窮的人家不佈施。他們認為佈施沒有作用，從而誹謗佈施的少部分功德。現在我問他們，（眾生）生前和死後的兩種業是同時存在還是不同時存在？如果他們完全否定一切（因果），那麼這個問題就無法成立。 『離想欲者』，是指脫離各種思緒慾望的人，也就是無想天（的狀態）。其餘兩種（離欲者），依次是指脫離欲界（的慾望）和進入涅槃（的狀態）。如果存在這三種人，那麼非化生（的眾生）又是誰呢？ 『為有阿羅漢性而於彼起增上慢等者』，這句話的意思是問：世間到底有沒有真正的阿羅漢？如果有，那麼你說世間沒有真正的阿羅漢就不合道理。如果沒有，那麼（那些）產生顛倒執念，自認為自己是阿羅漢的人，就應該被稱為真正的阿羅漢，因為沒有其他的阿羅漢了。這是爲了破除（修行者）對內空的錯誤見解。 『染依他也』，指的是染污是依他起性。『凈圓成也』，指的是清凈是圓成實性。 『結中有五故字』，總結中有五個『故』字。前四個『故』字是爲了破斥外道，后一個『故』字是爲了破斥內道。 『妄計最勝中先敘后破』，在虛妄計度最殊勝的觀點中，先敘述對方的觀點，然後再進行破斥。 『婆羅門是白凈色類者』，婆羅門是膚色白皙的種姓。『善勝種非白色也』，善良殊勝的種姓不一定是白色的。 『得清凈者修行潔戒可得凈故』，（外道認為）通過修行清凈的戒律可以獲得清凈。 『腹所生者』，他們認為大梵天從腹部的肚臍中生出蓮花，蓮花中生出梵天，梵天從口中生出婆羅門，從手臂生出剎帝利，從大腿生出吠舍，從腳跟生出首陀羅。所以婆羅門是最殊勝的種姓，其餘三種種姓是低賤的。 『以見世間婆羅門性具戒故者』，因為看到世間婆羅門具有戒律。（外道）看到（佛教）內部出家的真正清凈的梵行律師等真正的婆羅門，他們貪圖名利和恭敬，爲了方便地自我標榜，所以才這樣認為。 『破中有十』，破斥（外道的觀點）中有十個方面。『準下結中有十故』，參照下面的總結中有十個『故』字。 『故一產生同，何獨彼勝』，第一個『故』是說，（所有人）出生的方式都一樣，為什麼只有婆羅門殊勝？ 『二作業一切同餘，唯婆羅門獨勝深乖正理』，第二個『故』是說，（所有人）的作業都一樣，只有婆羅門殊勝，這深深違背了正理。 『第三受生故中，若三處現前是彼是此等者』，第三個『故』是說，如果三種情況同時出現，『是彼』『是此』等等。前面第一卷說，一是愛染同時生起，二是調和遍滿時，三是中有身顯現。『今是彼是此』，就是指父母雙方都有染心，『由彼者』是指母親調和遍滿時，『由此者』是指健達縛（Gandharva）（中陰身）正要出現的時候。

【English Translation】 English version 『Those who assert existence』 (referring to proponents of 『being』). Their teacher originally denied causality, claiming there was no complete cause and effect. However, because they relied on meditative absorption (dhyana), they observed that families who practiced generosity were wealthy, while poor families did not. They believed generosity was ineffective, thus slandering a portion of its merit. Now, I ask them, are the two karmas (actions) before and after (a being's) birth simultaneous or not? If they completely deny all (causality), then this question cannot be established. 『Those who are free from desire for thought』 refers to those who are free from various thoughts and desires, which is the realm of the Heaven of Non-Perception (Asamjnika-deva). The other two (who are free from desire) refer, in order, to those who are free from the desire realm (Kama-dhatu) and those who enter Nirvana (Nirvana). If these three types of beings exist, then who are those who are not born by transformation (Opapatika)? 『Is there the nature of an Arhat (Arhat) in them, and do they arise with arrogance, etc.?』 This question means: Are there truly Arhats in the world, or not? If there are, then your statement that there are no true Arhats in the world is unreasonable. If there are not, then (those) who generate inverted perceptions, thinking themselves to be Arhats, should be called true Arhats, because there are no other Arhats. This is to refute the (practitioner's) mistaken view of inner emptiness. 『Contamination depends on others』 refers to contamination being dependent on other-powered nature (Paratantra). 『Purity is perfectly accomplished』 refers to purity being perfectly established nature (Parinispanna). 『The conclusion has five 『therefore』 words』 summarizes with five instances of 『therefore』. The first four 『therefore』 words are to refute external paths, and the last 『therefore』 word is to refute internal paths. 『False assumptions of the most superior, first narrate then refute』 In falsely assuming the most superior view, first narrate the opponent's view, and then refute it. 『Brahmins (Brahmin) are of the white and pure class』 Brahmins are a caste with fair skin. 『Good and superior castes are not necessarily white』 Good and superior castes are not necessarily white. 『Those who attain purity can attain purity by practicing pure precepts』 (Externalists believe) that purity can be attained by practicing pure precepts. 『Born from the abdomen』 They believe that the Great Brahma (Mahabrahma) is born from a lotus flower that grows from the navel of the abdomen, Brahma is born from the lotus flower, Brahmins are born from Brahma's mouth, Kshatriyas (Kshatriya) are born from his arms, Vaishyas (Vaishya) are born from his thighs, and Shudras (Shudra) are born from his heels. Therefore, Brahmins are the most superior caste, and the other three castes are inferior. 『Because it is seen that Brahmins in the world possess precepts』 Because it is seen that Brahmins in the world possess precepts. (Externalists) see the truly pure monastic lawyers and other true Brahmins who have left home within (Buddhism), they crave fame, profit, and respect, and in order to conveniently promote themselves, they think this way. 『There are ten refutations』 There are ten aspects to refuting (the externalist's view). 『Based on the conclusion below, there are ten 『therefore』 words』 Refer to the ten 『therefore』 words in the conclusion below. 『Therefore, one birth is the same, why are they alone superior?』 The first 『therefore』 is that (everyone's) birth is the same, why are only Brahmins superior? 『Secondly, all actions are the same as others, only Brahmins are superior, which deeply violates right reason』 The second 『therefore』 is that (everyone's) actions are the same, only Brahmins are superior, which deeply violates right reason. 『In the third 『born』 therefore, if three conditions appear, 『it is that』 『it is this』 etc.』 The third 『therefore』 is that if three conditions appear simultaneously, 『it is that』 『it is this』 etc. The first volume said that one is the simultaneous arising of love and desire, the second is when harmony pervades, and the third is when the intermediate being (Antarabhava) manifests. 『Now it is that, it is this』 refers to both parents having desire, 『by that』 refers to the mother's harmony pervading, 『by this』 refers to when the Gandharva (intermediate being) is about to appear.

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前。諸婆羅門與余同此寧獨勝餘。第四若工巧業處。若作業若善不善者。作世生業或善不善一切皆同寧勝餘類。第五增上故。若王若臣若機揵增進滿足者。或為王或為臣若機辨揵速若道位增進與余皆同故。第六若為王顧錄。第七若修梵住已等。梵住者四無量。第八若修菩提分。第九若悟聲聞菩提等。第十又汝何所欲下戒聞勝故。若由從勝種類生者。汝論中說于祠祀中。若戒聞等勝取之為量等者。彼論中說祭祀之時讀祭祀文。若持戒多聞取之為量。令讀祭文是非取則。若取勝類。便違此言不假具戒等而讀祠祀文故。妄計清凈中。初敘外計。后以理徴破。前中復二。初敘所計后辨起執因緣。初敘有三。一五現法涅槃。二別敘水等清凈。三轉敘戒等清凈。五現涅槃中。初一受天欲塵。后四現法樂住。名五涅槃。引定在身離欲惡法得定怡樂故名現法涅槃。人等欲劣。故不建立。前來所說四有邊四不死亂二無因五現涅槃。合十五並邪見攝。常見四十。斷見七。名六十二見。邪邊見攝我見為本。見戒二取為助伴生故。對法雲六十二見於五見中或二或一切。彼謂得諸縱任自在。此是總。何者諸自在。一欲自在即前心自在。即天妙欲故境隨意用故。觀行自在者。即前觀自在。謂四靜慮自在。今名五現法涅槃。又如有一計由自苦身故自惡

【現代漢語翻譯】 現代漢語譯本 前。諸婆羅門與余同此寧獨勝餘：之前的討論中，其他婆羅門與我一樣，憑什麼他們就一定勝過我呢？（婆羅門：印度教祭司階層）。 第四若工巧業處。若作業若善不善者。作世生業或善不善一切皆同寧勝餘類：第四，如果論及工巧技藝，無論是從事生產還是善惡行為，大家所作的世俗行業，或者善行惡行都一樣，憑什麼他們就勝過其他種姓的人呢？ 第五增上故。若王若臣若機揵增進滿足者。或為王或為臣若機辨揵速若道位增進與余皆同故：第五，如果論及地位提升，無論是國王、大臣，還是在才能和能力上有所提升的人，或者成為國王，或者成為大臣，或者機敏善辯，或者在修行道路上有所進步，這些方面大家都是一樣的。 第六若為王顧錄：第六，如果被國王賞識和錄用。 第七若修梵住已等。梵住者四無量：第七，如果修習梵住等。（梵住：慈、悲、喜、舍四種無量心）。 第八若修菩提分：第八，如果修習菩提分（菩提分：達到覺悟的各種修行方法）。 第九若悟聲聞菩提等：第九，如果證悟聲聞菩提等（聲聞菩提：通過聽聞佛法而獲得的覺悟）。 第十又汝何所欲下戒聞勝故：第十，你還想要說什麼呢？（下面要討論的是戒律和聞法方面的勝劣）。 若由從勝種類生者。汝論中說于祠祀中。若戒聞等勝取之為量等者。彼論中說祭祀之時讀祭祀文。若持戒多聞取之為量。令讀祭文是非取則。若取勝類。便違此言不假具戒等而讀祠祀文故：如果因為出身高貴種姓，你們的理論中說在祭祀中，如果戒律和聞法方面勝出就可以作為衡量標準。他們的理論中說祭祀的時候要讀祭祀文，如果持戒精嚴、博聞強記就可以作為衡量標準，讓他們來讀祭祀文，這難道不是一種選擇嗎？如果選擇高貴的種姓，就違背了『不一定要具足戒律』也能讀祭祀文的說法。 妄計清凈中。初敘外計。后以理徴破。前中復二。初敘所計后辨起執因緣。初敘有三。一五現法涅槃。二別敘水等清凈。三轉敘戒等清凈：在錯誤地認為清凈的觀點中，首先敘述外道的觀點，然後用道理來駁斥。在敘述外道觀點中又分為兩部分，首先敘述他們所持的觀點，然後辨析產生這種執念的原因。首先敘述他們所持的觀點又分為三點：一是五種現世涅槃，二是分別敘述水等清凈，三是轉而敘述戒律等清凈。 五現涅槃中。初一受天欲塵。后四現法樂住。名五涅槃。引定在身離欲惡法得定怡樂故名現法涅槃。人等欲劣。故不建立。前來所說四有邊四不死亂二無因五現涅槃。合十五並邪見攝。常見四十。斷見七。名六十二見。邪邊見攝我見為本。見戒二取為助伴生故。對法雲六十二見於五見中或二或一切：在五種現世涅槃中，第一種是享受天界的慾望，后四種是現世安樂的住處，合稱五種涅槃。通過禪定，身體遠離慾望和惡法，獲得禪定的喜悅，因此稱為現世涅槃。因為人類等眾生的慾望比較低劣，所以不建立這種涅槃。前面所說的四種有邊見、四種不死論、兩種無因論、五種現世涅槃，總共十五種都屬於邪見。再加上四十年常見、七種斷見，合稱六十二見。這些邪見都以我見為根本，以見取見和戒禁取見為助伴而產生。對法論中說，六十二見在五見中或者包含兩種，或者包含全部。 彼謂得諸縱任自在。此是總。何者諸自在。一欲自在即前心自在。即天妙欲故境隨意用故。觀行自在者。即前觀自在。謂四靜慮自在。今名五現法涅槃。又如有一計由自苦身故自惡：他們認為獲得了各種縱任的自在，這是總的說法。哪些是各種自在呢？一是慾望自在，也就是之前所說的心自在，也就是天界的妙欲，因此可以隨意使用各種境界。觀行自在，也就是之前所說的觀自在，也就是四禪的自在。現在稱為五種現世涅槃。又比如有人認為通過自我折磨可以消除自身的罪惡。

【English Translation】 English version Before. All the Brahmins are the same as me, why are they uniquely superior to me? (Brahmin: the priestly class in Hinduism). Fourth, if it comes to skillful craftsmanship, whether it's production, good or bad deeds, everyone does the same worldly activities, whether good or bad, why are they superior to other castes? Fifth, because of advancement. Whether it's a king, a minister, or someone who has advanced and is fulfilled in their skills and abilities. Whether becoming a king, a minister, or being quick-witted, or progressing on the path of practice, these aspects are the same for everyone. Sixth, if one is favored and employed by the king. Seventh, if one cultivates the Brahma-viharas, etc. (Brahma-viharas: the four immeasurables of loving-kindness, compassion, joy, and equanimity). Eighth, if one cultivates the factors of enlightenment (Bodhipaksa-dharmas). Ninth, if one realizes Sravaka-bodhi, etc. (Sravaka-bodhi: enlightenment attained through hearing the Buddha's teachings). Tenth, what else do you want to say? (The following will discuss the superiority or inferiority of precepts and learning). If one is born from a superior caste, your theory says that in sacrifices, if one excels in precepts and learning, that can be taken as a measure. Their theory says that during sacrifices, one should read the sacrificial texts. If one is strict in precepts and learned, that can be taken as a measure, letting them read the sacrificial texts. Isn't this a choice? If one chooses a noble caste, it contradicts the statement that 'one does not necessarily need to be fully ordained' to read the sacrificial texts. In the false notion of purity, first, the external views are narrated, and then refuted with reason. In the former, there are two parts: first, the views held are narrated, and then the causes of attachment are analyzed. The first narration has three points: first, the five present-life Nirvanas; second, a separate narration of the purity of water, etc.; and third, a transition to the purity of precepts, etc. Among the five present-life Nirvanas, the first is enjoying heavenly desires, and the last four are dwelling in present-life bliss, collectively called the five Nirvanas. Through meditation, the body is separated from desires and evil dharmas, and one obtains the joy of meditation, hence it is called present-life Nirvana. Because the desires of humans and other beings are inferior, this Nirvana is not established. The four views of finite existence, the four immortal confusions, the two causeless views, and the five present-life Nirvanas mentioned earlier, totaling fifteen, are all included in wrong views. Adding the forty eternalist views and the seven annihilationist views, they are called the sixty-two views. These wrong views all have self-view as their root, and are produced with view-attachment and precept-attachment as companions. The Abhidharma says that the sixty-two views contain either two or all of the five views. They believe that they have obtained all kinds of permissive freedom. This is a general statement. What are the various freedoms? First, the freedom of desire, which is the freedom of mind mentioned earlier, that is, the wonderful desires of the heavens, so one can use all kinds of realms at will. The freedom of contemplation, which is the freedom of contemplation mentioned earlier, that is, the freedom of the four dhyanas. Now it is called the five present-life Nirvanas. Also, for example, some believe that by self-torture, one can eliminate one's own sins.

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解脫者。即前第二入諸河中沐浴清凈。或造過惡解脫者。即前第三持狗戒等。食糞飲尿行諸惡事罪惡消滅等。破中初破后結。前中有四複次。分三。初破五涅槃。次破水凈計。后二複次破狗等戒。初文有二。受天妙欲四定現前。分為二故。妄計吉祥中。餉佉者。即前所說䗍貝也。但見世間日月薄蝕。乃至眾生凈不凈業法果成熟等者。外道無知忽見眾生苦樂報熟。遇當如是日月薄蝕星度如此行時。則言日月等作。上來破計皆有比量。恐繁不立。諸有學者一一應作。下第三結成前破中。景師解云。由二種門發起觀察。由正道理是一門。推逐觀察是第二門。僧玄師云。由二種門發起觀察者。謂由敘計中教理二門。而致觀察彼計起因緣。由正道理推逐觀察者。破中以理推徴觀察。彼計皆不應理也。

論卷第八

地中五門。前四門訖。自下第五雜染等起中分二。初明三雜染。后明斷三雜染修六現視。前中復二。初開三章。謂煩惱業生三種雜染。二依章釋。煩惱中初列九門。次依門釋。自性者煩惱體。對法第六說。不寂靜是諸煩惱共相。今云自者二法體不寂靜相。對非煩惱名自性。彼以遍煩惱故名共相。所望義別。亦不相違。不寂靜行相續轉者。基云。前是現行此種子。今解由煩惱起故於相續惡業而轉。彼論釋之。由

【現代漢語翻譯】 現代漢語譯本 解脫者。指的是前面第二種人，他們到各個河流中沐浴以求清凈。或者認為造作惡業后也能解脫的人，指的是前面第三種人，他們持狗戒等，吃糞便、喝尿液，做各種惡事，認為這樣罪惡就能消滅等等。這裡破斥了他們對中間狀態的錯誤理解，先破斥了對前一世的執著，再破斥了對后一世的執著。前面關於中間狀態的四種觀點，又可以分為三部分。首先破斥五種涅槃的觀點，其次破斥用水洗滌就能清凈的觀點，最後兩次破斥持狗戒等戒律的觀點。在破斥五種涅槃的觀點中，又分為兩種情況：一種是享受天界的妙欲，另一種是四種禪定現前。因為分為兩種情況，所以妄計吉祥。所謂『餉佉者』（Samkhya，數論派），就是前面所說的䗍貝（音譯，指一種外道）。他們僅僅看到世間的日月薄蝕，乃至眾生的清凈和不清凈的業的果報成熟等等，這些外道無知，偶然看到眾生苦樂果報成熟，恰好遇到日月薄蝕、星辰執行到某種狀態時，就說這是日月等造成的。以上破斥各種錯誤觀點，都應該有比量推理，但爲了避免繁瑣，這裡就不一一列舉了，各位學者應該自己去推導。下面第三部分總結前面破斥的內容。景師解釋說，通過兩種途徑來發起觀察：一是通過正確的道理，二是通過推究觀察。僧玄師說，通過兩種途徑來發起觀察，指的是通過敘述他們的觀點，以及教理這兩個方面。從而觀察他們產生這些觀點的因緣。通過正確的道理來推究觀察，指的是在破斥的過程中，用道理來推究考察，發現他們的觀點都是不合道理的。

論卷第八

地中五門，前面四門已經講完。下面第五個部分，關於雜染等生起，分為兩部分。首先闡明三種雜染，然後闡明斷除三種雜染，修習六種現觀。在第一部分中，又分為兩章。首先開列三種雜染，即煩惱雜染、業雜染和生雜染。其次根據這三章進行解釋。在煩惱雜染中，首先列出九個方面，然後根據這九個方面進行解釋。所謂『自性』，指的是煩惱的本體。《對法論》第六卷說，不寂靜是各種煩惱的共同特徵。現在說『自性』，指的是兩種法的本體，即不寂靜的相。相對於非煩惱來說，稱為『自性』。因為遍及各種煩惱，所以稱為『共相』。所指的意義不同，因此並不矛盾。『不寂靜行相續轉』，基師解釋說，前面是不寂靜的現行，這裡是不寂靜的種子。現在解釋為，由於煩惱生起，所以在相續的惡業中流轉。彼論解釋說，由於...

【English Translation】 English version Liberators. That is, the second type of people who bathe in various rivers to purify themselves. Or those who believe that they can be liberated after committing evil deeds, referring to the third type of people who observe dog precepts, eat feces, drink urine, and do all kinds of evil things, believing that this will eliminate sins, and so on. Here, their misunderstanding of the intermediate state is refuted, first refuting the attachment to the previous life, and then refuting the attachment to the next life. The four views on the intermediate state mentioned earlier can be divided into three parts. First, refute the five views of Nirvana, second, refute the view that washing with water can purify, and finally, refute the view of holding dog precepts and other precepts. In refuting the five views of Nirvana, it is divided into two situations: one is enjoying the wonderful desires of the heavenly realm, and the other is the presence of the four Dhyanas. Because it is divided into two situations, there is a false calculation of auspiciousness. The so-called 'Samkhya' (數論派, a school of Indian philosophy), is the 䗍貝 (transliteration, referring to a type of heretic) mentioned earlier. They only see the eclipses of the sun and moon in the world, and even the ripening of the pure and impure karma of sentient beings, etc. These ignorant heretics, accidentally seeing the ripening of the fruits of suffering and happiness of sentient beings, happen to encounter the eclipses of the sun and moon, and the movement of the stars to a certain state, and then say that this is caused by the sun, moon, etc. The above refutations of various erroneous views should all have comparative reasoning, but to avoid being cumbersome, they will not be listed here one by one, and scholars should deduce them themselves. The third part below summarizes the content of the previous refutations. Jing Shi explained that observation is initiated through two ways: one is through correct reasoning, and the other is through investigating and observing. Monk Xuan Shi said that observation is initiated through two ways, referring to the narration of their views and the two aspects of doctrine. Thus, observe the causes and conditions for them to generate these views. Investigating and observing through correct reasoning refers to investigating and examining with reason in the process of refutation, and finding that their views are all unreasonable.

Chapter 8 of the Treatise

Among the five doors of the ground, the first four doors have been explained. The fifth part below, regarding the arising of defilements, is divided into two parts. First, clarify the three defilements, and then clarify the elimination of the three defilements and the practice of the six kinds of direct perception. In the first part, it is divided into two chapters. First, list the three defilements, namely, the defilement of afflictions, the defilement of karma, and the defilement of birth. Secondly, explain according to these three chapters. In the defilement of afflictions, first list nine aspects, and then explain according to these nine aspects. The so-called 'nature' refers to the essence of afflictions. The sixth volume of the 'Abhidharma' says that non-tranquility is the common characteristic of various afflictions. Now, 'nature' refers to the essence of the two dharmas, that is, the aspect of non-tranquility. Relative to non-afflictions, it is called 'nature'. Because it pervades various afflictions, it is called 'common characteristic'. The meanings referred to are different, so there is no contradiction. 'The continuous transformation of the aspect of non-tranquility', Master Ji explained that the former is the manifestation of non-tranquility, and the latter is the seed of non-tranquility. It is now explained that due to the arising of afflictions, it flows in the continuous evil karma. That treatise explains that due to...

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此生故身心相續不寂靜轉。是煩惱相。此復有六。謂散亂顛倒掉惛沈放逸無恥不寂靜性。七隨眠中。貪開二門余各一種合成七者。準對法論。未離欲等者。由欲愛瞋恚二所隨增。依欲求門二增長故。未離有求者。有愛隨增。未離邪梵行求者。由慢無明見疑隨增。彼得少對治便生憍慢。愚于聖諦計邪解脫解脫方便。于佛法中猶豫疑惑。隨其次第四所隨增。邪解脫見取也。解脫方便餘四見也。余各自門。由此義故貪開二門。備云。上二界愛一向緣內有身故云有貪。八種中。見外離二取者取見別故。二取離者見戒別故。九結者八十九說依九事生廣說如彼。恚嫉慳三唯欲界系通見修斷。餘六通三界故。對法雲愛結者。謂三界貪等取見兩門。重單別故所計別故。故各別說。嫉妒他榮不重正法。慳吝資具不遵遠離。為過特甚偏立結名。十二諦中苦與集滅與道類類說者。有漏無漏果因別故。欲界增上彼遍智果彼遍智所顯滅諦道諦者。景師釋為厭苦集故求滅道。是則苦集與彼滅道為增上緣。則十因中觀待因也。亦可滅道勝於苦集名為增上。智果是滅諦。遍智是道諦。由遍緣智爲了因。顯證滅諦即是無分別智。緣遍滿理斷惑得滅。故云彼遍智果。此就實說。若就相說。由遍智苦智斷惑得滅名遍智果。故云彼遍智果。彼遍智果所顯下。出所

【現代漢語翻譯】 現代漢語譯本：此生故，身心相續不斷，不得寂靜轉變。這是煩惱的相狀。這種煩惱又有六種，分別是：散亂、顛倒、掉舉、昏沉、放逸，以及不寂靜的自性。在七隨眠中，貪開了兩個門，其餘每種各開一個門，合起來共有七個。根據《對法論》的說法，未離欲者，由欲愛和瞋恚這兩種隨眠增長，因為依于對慾望的追求而增長。未離有求者，由有愛隨眠增長。未離邪梵行求者，由慢、無明、見、疑這四種隨眠增長。他們獲得少許對治就生起憍慢，愚昧於聖諦而計度邪解脫和解脫方便，對於佛法猶豫疑惑。隨眠依次由這四種煩惱增長。邪解脫指的是見取見（dṛṣṭi-parāmarśa，執著于錯誤的見解為最勝的執取），解脫方便指的是其餘四種見。其餘的隨眠各自開一個門。因為這個原因，所以說貪開了兩個門。完備地說，上二界的愛一向緣于內在的有身，所以稱為有貪。在八種煩惱中，見和外離取，是因為取見（dṛṣṭi，錯誤的見解）和取（upādāna，執取）有所區別的緣故。二取分離，是因為見取（dṛṣṭi-parāmarśa，執著于錯誤的見解為最勝的執取）和戒禁取（śīla-vrata-parāmarśa，執著于錯誤的戒律和苦行為最勝的執取）有所區別的緣故。九結的說法，是根據八十九種煩惱依九種事而生起的說法，詳細內容如《對法論》所說。瞋、嫉、慳這三種煩惱只屬於欲界，並且是見道和修道所斷的。其餘六種煩惱通於三界。對法論說：『愛結指的是三界的貪』，等等。取見開了兩個門，是因為執取的對象不同。因為所計度的對象不同，所以分別解說。嫉妒他人的榮耀，不尊重正法；慳吝資財，不遵循遠離，因為過失特別嚴重，所以特別立為結的名稱。在十二諦中，苦諦和集諦、滅諦和道諦是同類的說法，是因為有漏和無漏的果和因有所區別的緣故。欲界增上，是彼遍智的果，彼遍智所顯現的滅諦和道諦，景師解釋為因為厭惡苦和集，所以尋求滅和道。那麼苦和集與滅和道是增上緣，也就是十因中的觀待因。也可以說滅和道勝過苦和集，名為增上。智果是滅諦，遍智是道諦。由普遍緣智爲了因，顯證滅諦就是無分別智。緣遍滿的道理，斷惑而得滅。所以說彼遍智果。這是就實而言。如果就相而言，由遍智苦智斷惑而得滅，名為遍智果。所以說彼遍智果。彼遍智果所顯現的……（以下內容缺失） English version: Due to this life, body and mind continue without ceasing, unable to transform into tranquility. This is the characteristic of afflictions (kleśa). These afflictions are further divided into six types: distraction, perversion, agitation, lethargy, excitement, and the nature of non-tranquility. Among the seven latent tendencies (anuśaya), greed opens two doors, while the others each open one, totaling seven. According to the Abhidharma treatises, those who have not detached from desire are increased by desire-attachment (kāma-rāga) and anger (krodha), because they increase based on the pursuit of desires. Those who have not detached from the pursuit of existence are increased by attachment to existence (bhava-rāga). Those who have not detached from the pursuit of wrong asceticism are increased by pride (māna), ignorance (avidyā), views (dṛṣṭi), and doubt (vicikitsā). They become arrogant upon gaining a small amount of antidote, are ignorant of the noble truths and conceive of wrong liberation and means of liberation, and are hesitant and doubtful about the Buddha's teachings. These latent tendencies are increased by these four afflictions in sequence. Wrong liberation refers to the view of attachment to views (dṛṣṭi-parāmarśa). Means of liberation refers to the other four views. The remaining latent tendencies each open one door. For this reason, it is said that greed opens two doors. To be complete, love in the upper two realms always arises in relation to the internal embodied self, hence it is called attachment to existence. Among the eight afflictions, views and external detachment are distinguished because views (dṛṣṭi) and grasping (upādāna) are different. The separation of the two graspings is because attachment to views (dṛṣṭi-parāmarśa) and attachment to rites and rituals (śīla-vrata-parāmarśa) are different. The teaching of the nine bonds (nava-bandhana) is based on the eighty-nine afflictions arising from nine causes, as explained in detail in the Abhidharma treatises. Anger, jealousy, and stinginess belong only to the desire realm and are severed by both the path of seeing and the path of cultivation. The remaining six afflictions are common to the three realms. The Abhidharma states: 'The bond of love refers to the greed of the three realms,' and so on. Attachment to views opens two doors because the objects of grasping are different. Because the objects of conception are different, they are explained separately. Jealousy of others' glory, disrespect for the true Dharma; stinginess with resources, not following detachment, because the faults are particularly severe, they are specifically established as names of bonds. In the twelve truths (dvādaśa-satya), the statement that suffering and its origin, cessation and the path are of the same category is because the conditioned and unconditioned results and causes are different. The increase in the desire realm is the result of that pervasive wisdom, and the cessation and path truths revealed by that pervasive wisdom are explained by Master Jing as seeking cessation and the path because of aversion to suffering and its origin. Then suffering and its origin are the dominant condition for cessation and the path, which is the dependent cause among the ten causes. It can also be said that cessation and the path are superior to suffering and its origin, and are called dominant. The fruit of wisdom is cessation, and pervasive wisdom is the path. By universally connecting wisdom as the direct cause, manifesting and proving cessation is non-discriminating wisdom. Connecting the pervasive principle, cutting off delusion and attaining cessation. Therefore, it is called the fruit of that pervasive wisdom. This is speaking in terms of reality. If speaking in terms of appearance, cutting off delusion and attaining cessation by the pervasive wisdom of suffering is called the fruit of pervasive wisdom. Therefore, it is called the fruit of that pervasive wisdom. What is revealed by the fruit of that pervasive wisdom... (The following content is missing)

【English Translation】 English version: Due to this life, body and mind continue without ceasing, unable to transform into tranquility. This is the characteristic of afflictions (kleśa). These afflictions are further divided into six types: distraction, perversion, agitation, lethargy, excitement, and the nature of non-tranquility. Among the seven latent tendencies (anuśaya), greed opens two doors, while the others each open one, totaling seven. According to the Abhidharma treatises, those who have not detached from desire are increased by desire-attachment (kāma-rāga) and anger (krodha), because they increase based on the pursuit of desires. Those who have not detached from the pursuit of existence are increased by attachment to existence (bhava-rāga). Those who have not detached from the pursuit of wrong asceticism are increased by pride (māna), ignorance (avidyā), views (dṛṣṭi), and doubt (vicikitsā). They become arrogant upon gaining a small amount of antidote, are ignorant of the noble truths and conceive of wrong liberation and means of liberation, and are hesitant and doubtful about the Buddha's teachings. These latent tendencies are increased by these four afflictions in sequence. Wrong liberation refers to the view of attachment to views (dṛṣṭi-parāmarśa). Means of liberation refers to the other four views. The remaining latent tendencies each open one door. For this reason, it is said that greed opens two doors. To be complete, love in the upper two realms always arises in relation to the internal embodied self, hence it is called attachment to existence. Among the eight afflictions, views and external detachment are distinguished because views (dṛṣṭi) and grasping (upādāna) are different. The separation of the two graspings is because attachment to views (dṛṣṭi-parāmarśa) and attachment to rites and rituals (śīla-vrata-parāmarśa) are different. The teaching of the nine bonds (nava-bandhana) is based on the eighty-nine afflictions arising from nine causes, as explained in detail in the Abhidharma treatises. Anger, jealousy, and stinginess belong only to the desire realm and are severed by both the path of seeing and the path of cultivation. The remaining six afflictions are common to the three realms. The Abhidharma states: 'The bond of love refers to the greed of the three realms,' and so on. Attachment to views opens two doors because the objects of grasping are different. Because the objects of conception are different, they are explained separately. Jealousy of others' glory, disrespect for the true Dharma; stinginess with resources, not following detachment, because the faults are particularly severe, they are specifically established as names of bonds. In the twelve truths (dvādaśa-satya), the statement that suffering and its origin, cessation and the path are of the same category is because the conditioned and unconditioned results and causes are different. The increase in the desire realm is the result of that pervasive wisdom, and the cessation and path truths revealed by that pervasive wisdom are explained by Master Jing as seeking cessation and the path because of aversion to suffering and its origin. Then suffering and its origin are the dominant condition for cessation and the path, which is the dependent cause among the ten causes. It can also be said that cessation and the path are superior to suffering and its origin, and are called dominant. The fruit of wisdom is cessation, and pervasive wisdom is the path. By universally connecting wisdom as the direct cause, manifesting and proving cessation is non-discriminating wisdom. Connecting the pervasive principle, cutting off delusion and attaining cessation. Therefore, it is called the fruit of that pervasive wisdom. This is speaking in terms of reality. If speaking in terms of appearance, cutting off delusion and attaining cessation by the pervasive wisdom of suffering is called the fruit of pervasive wisdom. Therefore, it is called the fruit of that pervasive wisdom. What is revealed by the fruit of that pervasive wisdom... (The following content is missing)

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顯滅諦道諦。基又解云。遍智所顯即道諦體。由自遍智顯是道故。欲界增上者已有因義名為增上。即由已起修因所得故名增上。體即滅諦。或已有果義名為增上。謂即道諦有滅果故。一增上言貫通彼果及彼所顯。今此文中欲界四諦下各有十便修道有六。上二界四諦下除瞋各九。修道下除瞋有五。對法亦同。抉擇分云。欲界苦下具十。餘三諦下除身見邊見各具八。上二界中除顯故苦下有九。餘三下各七。成唯識云。苦集是彼因依處故。滅道是彼怖畏處故。云四各十。別空非我屬苦諦故。餘三各八。苦諦具十。或有別釋。四各十者。非一一行相各別迷障諦。但煩惱生時皆有能迷能障諦理。故約總行雲各迷四。非身邊見別迷餘三。行難知故。或身邊見聞說滅道而生怖畏。恐我斷故名迷滅道。理實但緣苦集諦起。總言迷四。理實非三各具十行相。如唯識疏說。如迷執障礙亦爾者。煩惱亦名迷執。亦名障礙體一義殊。薩迦耶見者。景雲。名身見。緣身起見故名身見。從境得名亦名我見。行解為目。如正量部名偽身見。以所計身虛偽不實故。迦濕彌羅國毗婆沙師名有身見。以所緣身是其有漏故。若偏名偽身見失於有義。若言有身見失於偽義。欲在兩義名薩迦耶。薩迦耶名含二義故。由親近等起見遠緣。不如理作意者起分別見緣。及

【現代漢語翻譯】 現代漢語譯本 顯滅諦（指顯現的滅諦，即通過智慧顯現的涅槃寂滅之理）和道諦（指通往涅槃的道路）。 基又解釋說：『遍智』（sarvajna，指佛陀的智慧）所顯現的就是道諦的本體。因為通過自身的『遍智』才能顯現出『道』的緣故。『欲界增上』指的是在欲界中修行有所增進的人，因為已經有了修行的因，所以稱為『增上』，也就是通過已經生起的修行之因而得到的，所以稱為『增上』。其本體就是滅諦。 或者說，已經有了果的意義，所以稱為『增上』，指的是道諦具有滅的果。一個『增上』的詞語貫穿了那個果以及那個果所顯現的道理。現在這篇文章中，欲界的四諦下各有十種方便修道，有六種。上二界（色界和無色界）的四諦下，除了瞋恚之外，各有九種。修道方面，除了瞋恚之外，有五種。《對法》（Abhidharma）中也是一樣的。 《抉擇分》（Viniscaya-samgrahanī）中說：『欲界的苦諦下具有十種，其餘三諦下，除了身見（sakkāya-ditthi，認為五蘊和合的身體是真實的我）和邊見（antagrahika-ditthi，執著于斷滅或常恒的極端見解）之外，各有八種。在上二界中，因為不明顯，所以苦諦下有九種，其餘三諦下各有七種。』 《成唯識論》（Vijñaptimātratāsiddhi-śāstra）中說：『苦諦和集諦是煩惱的因和所依之處，滅諦和道諦是煩惱所怖畏之處。』所以說四諦各有十種。別空（指與『我』不同的空性）和非我（anatta，無我）屬於苦諦的範疇，所以其餘三諦各有八種。苦諦具有十種。 或者有其他的解釋：四諦各有十種，並非指每一種行相分別迷惑和障礙諦理，而是指煩惱生起的時候，都有能夠迷惑和障礙諦理的作用。所以從總的方面來說，每一種煩惱都迷惑四諦。並非身見和邊見分別迷惑其餘三諦，因為行相難以知曉。或者身見和邊見聽聞到滅諦和道諦時會產生怖畏，恐怕『我』會被斷滅，所以說迷惑滅諦和道諦。實際上只是緣于苦諦和集諦而生起。總的來說是迷惑四諦。實際上並非三諦各自具有十種行相，就像《唯識疏》中所說的那樣。 就像迷惑執著障礙也是如此，煩惱也叫做迷惑，也叫做執著，也叫做障礙，體性是一個，意義不同。『薩迦耶見』，景法師解釋說：『叫做身見，因為緣于身體而生起的見解，所以叫做身見。從所緣的境界而得名，也叫做我見。』行和解是它的目標。就像正量部（Sammitīya）稱之為『偽身見』，因為所計度的身體是虛偽不真實的。迦濕彌羅國的毗婆沙師（Vaibhāṣika）稱之為『有身見』，因為所緣的身體是其有漏的。如果偏稱為『偽身見』，就失去了『有』的意義；如果說『有身見』，就失去了『偽』的意義。想要包含這兩種意義，就叫做『薩迦耶』。『薩迦耶』這個名稱包含了兩種意義。由於親近等而生起見解，遠離不如理作意的人會生起分別見解。

【English Translation】 English version The Truth of Cessation (Nirodha Satya) and the Truth of the Path (Marga Satya) are manifested. The base also explains: 'What is manifested by Omniscience (Sarvajna) is the very essence of the Truth of the Path.' Because it is through one's own Omniscience that the Path is revealed. 'Superior in the Desire Realm' refers to those who have made progress in their practice within the Desire Realm, because they already possess the cause of practice, hence the term 'superior,' meaning obtained through the cause of practice that has already arisen. Its essence is the Truth of Cessation. Or, it is called 'superior' because it already possesses the meaning of a result, referring to the Truth of the Path having the result of cessation. The term 'superior' encompasses both that result and what is manifested by that result. In this text, under each of the Four Noble Truths of the Desire Realm, there are ten expedient paths of practice, with six. Under the Four Noble Truths of the upper two realms (the Form Realm and the Formless Realm), there are nine each, excluding anger. In terms of the path of practice, there are five, excluding anger. The Abhidharma (Buddhist philosophy) is the same. The Viniscaya-samgrahanī (Compendium of Ascertainments) states: 'Under the Truth of Suffering in the Desire Realm, there are ten. Under the remaining three Truths, there are eight each, excluding the view of self (sakkāya-ditthi, the view that the aggregates of body and mind constitute a real self) and the extreme view (antagrahika-ditthi, the view that clings to extremes of annihilation or permanence). In the upper two realms, because it is not obvious, there are nine under the Truth of Suffering, and seven each under the remaining three Truths.' The Vijñaptimātratāsiddhi-śāstra (Treatise on the Establishment of the Doctrine of Consciousness-Only) states: 'The Truth of Suffering and the Truth of Origin are the cause and basis of afflictions, while the Truth of Cessation and the Truth of the Path are what afflictions fear.' Therefore, it is said that each of the Four Truths has ten. The emptiness distinct from 'self' and the non-self (anatta) belong to the category of the Truth of Suffering, so the remaining three Truths each have eight. The Truth of Suffering has ten. Or there is another explanation: each of the Four Truths has ten, not meaning that each individual aspect separately deludes and obstructs the Truths, but rather that when afflictions arise, they all have the function of deluding and obstructing the principles of the Truths. Therefore, generally speaking, each affliction deludes all four Truths. It is not that the view of self and the extreme view separately delude the remaining three Truths, because the aspects are difficult to know. Or, the view of self and the extreme view, upon hearing the Truth of Cessation and the Truth of the Path, generate fear, fearing that the 'self' will be annihilated, so it is said that they delude the Truth of Cessation and the Truth of the Path. In reality, they only arise from the Truth of Suffering and the Truth of Origin. Generally speaking, they delude all four Truths. In reality, it is not that each of the three Truths has ten aspects, as explained in the Vijñaptimātratāsiddhi-śāstra. Just as delusion, attachment, and obstruction are also like that, afflictions are also called delusion, also called attachment, also called obstruction, the essence is one, the meaning is different. 'Sakkāya-ditthi' (view of self), Master Jing explains: 'It is called the view of self, because it is the view that arises from the body, so it is called the view of self. It is named from the object it apprehends, and is also called the view of 'I'.' Practice and understanding are its goals. Just as the Sammitīya school calls it 'false view of self,' because the body that is conceived is false and unreal. The Vaibhāṣika masters of Kashmir call it 'view of having a body,' because the body that is apprehended is its contaminated one. If it is called 'false view of self,' it loses the meaning of 'having'; if it is called 'view of having a body,' it loses the meaning of 'false.' Wanting to include both meanings, it is called 'Sakkāya.' The name 'Sakkāya' contains both meanings. Because of closeness and other causes, views arise, and those who are far from improper attention generate discriminating views.

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任運失念者起俱生見緣。等隨觀執者明見行相。恭云此二我見平等隨境觀。執五蘊故名等隨。備云。於五蘊中隨何等蘊計為實我。故云等隨。基云五蘊中若自若共。平等觀察隨彼所觀即執為我見。邊見之中。若分別若不分別者。唯識第六有二說。一云唯斷見通此二門。一云亦常見。引教及理廣如彼說。見取中。以薩迦耶見邊執見等者。此明見取之境。所依者根。所緣者境。所因者種子。總執為勝。及與能凈二義。具足方名見取行相。戒取亦然。所執見戒有差別故分成二取。此中見取但言為勝。不說能凈。戒取但說能凈解脫不說為勝。唯識會云。是影略說或隨轉門。不爾如何非滅計滅非道計道。說是邪見非二取攝。為最為上勝妙第一者。執三界法如次別故。戒取中。即于彼見彼見隨行者。景雲。即彼取戒禁之見。彼見所緣名為隨行。此見亦取諸見。然多緣戒禁名戒禁取。戒禁何別。或佛法所受名戒。外道所受名禁。或根本名戒方便名禁。或性戒名戒遮戒名禁。備云。防非名戒制惡名禁。義別體一。基云。由諸戒取。依前見取妄執戒禁為勝能凈。故言于彼見。于者依義。非執彼見為戒取也。執隨順彼見所受戒禁相應蘊等為勝能凈。故言彼見隨行。或於彼見即前見體。彼見隨行則見相應。于者依義。依見及隨行所受戒禁執之

【現代漢語翻譯】 現代漢語譯本 『任運失念者起俱生見緣』：指那些任由自己的心念流失，不能保持正念的人，會生起與生俱來的我見，這是產生我見的因緣。 『等隨觀執者明見行相』：指那些能夠平等地隨順觀察並執著於事物的人，能夠清楚地看到我見的行相。 恭（窺基）解釋說，這兩種我見平等地隨順於所觀察的境界。因為執著於五蘊，所以稱為『等隨』。 備（慧沼）解釋說，在五蘊中，隨著執著于哪個蘊為真實的我，就稱為『等隨』。 基（窺基）解釋說，在五蘊中，無論是自己還是共同的（指五蘊的各個方面），平等地觀察，隨著所觀察的，就執著為我見。 關於邊見，無論是分別還是不分別，在《唯識論》第六卷中有兩種說法。一種說法認為只有斷見才屬於這兩種情況，另一種說法認為也包括常見。詳細的教義和論證可以參考《唯識論》。 關於見取，『以薩迦耶見邊執見等者』，這說明了見取所取著的境界。所依的是根（指六根），所緣的是境（指六塵），所因的是種子（指阿賴耶識中的種子）。 總的來說，執著于『勝』（殊勝）和『能凈』（能夠清凈）這兩種含義，才完全具備了見取的行相。戒取也是如此。 因為所執著的見和戒有差別，所以分成見取和戒取兩種。這裡見取只說是『為勝』，沒有說『能凈』。戒取只說『能凈解脫』，沒有說『為勝』。 《唯識會》中說，這是簡略的說法，或者隨著轉門而說。否則，如果不是滅卻卻認為是滅卻，不是道卻認為是道，這些都屬於邪見，不屬於兩種取。 『為最為上勝妙第一者』，這是因為執著於三界法各有不同。 關於戒取，『即于彼見彼見隨行者』，景（景興）解釋說，『即彼取戒禁之見』，彼見所緣的境界稱為『隨行』。這種見也取著各種見，但多緣于戒禁，所以稱為戒禁取。 戒和禁有什麼區別？或者佛法中所受的稱為戒，外道所受的稱為禁。或者根本的稱為戒，方便的稱為禁。或者性戒稱為戒，遮戒稱為禁。 備（慧沼）解釋說，防止過失稱為戒，制止惡行稱為禁。意義不同，但本體是一樣的。 基（窺基）解釋說，由於各種戒取，依據前面的見取，錯誤地執著于戒禁為殊勝和能夠清凈，所以說『于彼見』，『于』是依的意思，不是執著于那個見為戒取。 執著于隨順那個見所受的戒禁相應的蘊等為殊勝和能夠清凈，所以說『彼見隨行』。或者『于彼見』指的就是前面的見的本體，『彼見隨行』則是與見相應的。 『于』是依的意思，依據見和隨行所受的戒禁而執著。

【English Translation】 English version 『Ren yun shi nian zhe qi ju sheng jian yuan』 (任運失念者起俱生見緣): This refers to those who let their thoughts drift and cannot maintain mindfulness, giving rise to innate self-views, which is the cause of generating self-views. 『Deng sui guan zhi zhe ming jian xing xiang』 (等隨觀執者明見行相): This refers to those who can equally observe and cling to things, and can clearly see the characteristics of self-views. Gong (窺基, Kuiji) explains that these two kinds of self-views equally follow the observed realm. Because of clinging to the five skandhas (五蘊, wǔ yùn), it is called 『deng sui』. Bei (慧沼, Huizhao) explains that among the five skandhas, whichever skandha is clung to as the real self is called 『deng sui』. Ji (窺基, Kuiji) explains that among the five skandhas, whether it is oneself or common (referring to the various aspects of the five skandhas), observing equally, and clinging to what is observed as self-view. Regarding extreme views (邊見, biān jiàn), whether it is discriminating or non-discriminating, there are two views in the sixth volume of the Vijnaptimatrata-siddhi (唯識論, Wéishì Lùn). One view is that only annihilationism (斷見, duàn jiàn) belongs to these two situations, and the other view is that it also includes eternalism (常見, cháng jiàn). Detailed teachings and arguments can be found in the Vijnaptimatrata-siddhi. Regarding view-attachment (見取, jiàn qǔ), 『yi sa jia ye jian bian zhi jian deng zhe』 (以薩迦耶見邊執見等者), this explains the realm that view-attachment clings to. What is relied upon is the root (根, gēn, referring to the six roots), what is conditioned is the realm (境, jìng, referring to the six dusts), and what is caused is the seed (種子, zhǒng zi, referring to the seeds in the Alaya consciousness). In general, clinging to the two meanings of 『superior』 (勝, shèng) and 『purifying』 (能凈, néng jìng) fully possesses the characteristics of view-attachment. The same is true for precept-attachment (戒取, jiè qǔ). Because there is a difference between the views and precepts that are clung to, they are divided into view-attachment and precept-attachment. Here, view-attachment only says 『as superior』 and does not say 『purifying』. Precept-attachment only says 『purifying liberation』 and does not say 『superior』. The Vijnaptimatrata-siddhi says that this is a brief statement, or it is said according to the turning gate. Otherwise, if it is not extinguished but is considered extinguished, and it is not the path but is considered the path, these all belong to wrong views (邪見, xié jiàn) and do not belong to the two attachments. 『Wei zui wei shang sheng miao di yi zhe』 (為最為上勝妙第一者), this is because clinging to the laws of the three realms (三界, sān jiè) is different. Regarding precept-attachment, 『ji yu bi jian bi jian sui xing zhe』 (即于彼見彼見隨行者), Jing (景興, Jǐngxīng) explains that 『ji bi qu jie jin zhi jian』 (即彼取戒禁之見), the realm conditioned by that view is called 『sui xing』 (隨行). This view also clings to various views, but it is mostly related to precepts and prohibitions, so it is called precept-attachment. What is the difference between precepts (戒, jiè) and prohibitions (禁, jìn)? Or what is received in the Buddha-dharma is called precepts, and what is received in external paths is called prohibitions. Or the fundamental is called precepts, and the expedient is called prohibitions. Or the precepts of nature are called precepts, and the prohibitive precepts are called prohibitions. Bei (慧沼, Huizhao) explains that preventing faults is called precepts, and stopping evil deeds is called prohibitions. The meanings are different, but the essence is the same. Ji (窺基, Kuiji) explains that because of various precept-attachments, based on the previous view-attachment, falsely clinging to precepts and prohibitions as superior and able to purify, so it is said 『yu bi jian』 (于彼見), 『yu』 (于) means based on, not clinging to that view as precept-attachment. Clinging to the skandhas, etc., corresponding to the precepts and prohibitions received in accordance with that view as superior and able to purify, so it is said 『bi jian sui xing』 (彼見隨行). Or 『yu bi jian』 (于彼見) refers to the essence of the previous view, and 『bi jian sui xing』 (彼見隨行) is corresponding to the view. 『Yu』 (于) means based on, clinging to the precepts and prohibitions received based on the view and following.

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為勝凈。名戒禁取。為清凈為解脫為出離者。執三界法如次為戒取。如次為出離三界之因。慢中於外及內高下勝劣者。景雲。內是內身外世資緣。方他比等亦起自高名慢。備又解云。高下勝劣有何別耶。謂高與下望他為論。勝與劣約自為言。論體無異。基云。于外下者謂卑慢。于外高者謂慢．過慢。慢過慢也。增上慢邪慢我慢不緣外故。于內勝者謂六慢。執我高舉無德謂有。少德謂多等。皆內勝故。卑慢一種名內劣不如他故。疑中唯用分別異覺為體者。唯識二說。一云疑體即慧。猶豫簡擇說為疑故。毗助末底是疑義故。末底般若義無異故。二云不然。別有自性令慧不決非即慧故。瑜伽說。六煩惱中見世俗有即慧分故。余是實有別有性故。毗助末底執慧為疑。毗助若南智應為識。界由助力義便轉變。是故此疑非慧為體。景雲。疑分別異覺為體者。疑亦求覓通名為覺。簡別于慧故云異覺。亦可疑作二解。不一決定。故名異覺。一由種子隨逐故。二由彼增上事故者。景雲。一由種子隨轉行者。名隨不起稱眠。二則彼種子事用增上名增上事。基又解云。由惑種發業潤生招多生果故。名由彼種子增上事故。又由七門一切煩惱于見及修能為障礙等者。前六見道障。后一修道障業。五十九云。身邊邪見名邪解了。迷四諦故無明名不解

【現代漢語翻譯】 現代漢語譯本 爲了殊勝的清凈，而執著名為戒禁取（認為持戒和苦行可以達到清凈）。爲了清凈、爲了解脫、爲了出離，執著於三界之法，依次認為是戒取（執著于錯誤的戒律），依次認為是出離三界的原因。在慢心中，對於外在和內在的高下勝劣，景雲（人名）說：『內是指自身的身體，外是指世俗的資生因緣。』與他人相比，產生自高的心態，就叫做慢。備（人名）又解釋說：『高下勝劣有什麼區別呢？』所謂高與下，是相對於他人而言；所謂勝與劣，是就自身而言。本體上沒有區別。基（人名）說：『對外在的下，叫做卑慢（認為自己不如別人）；對外在的高，叫做慢、過慢（認為自己勝過別人）。』增上慢（未得謂得）、邪慢（無德謂有）、我慢（執著於我）不緣于外。對內在的勝，指的是六慢（慢、過慢、慢過慢、我慢、增上慢、卑慢）。執著於我而高舉，沒有德行卻認為有，少有德行卻認為很多等等，都是內在的勝。卑慢這一種，叫做內在的劣，因為不如他人。在疑心中，只有用分別異覺作為本體，唯識宗有兩種說法。一種說法認為疑的本體就是慧（智慧），因為猶豫簡擇可以說成是疑。毗助末底（梵文：vicikitsa，疑）是疑的意思，末底（梵文：mati，慧）和般若（梵文：prajna，智慧）的意思沒有區別。另一種說法認為不是這樣，疑有其自身的體性，使慧不能決斷，不是慧本身。瑜伽論說，六煩惱中，見世俗有，就是慧的一部分。其餘的是實有，有其自身的體性。毗助末底執著于慧作為疑，毗助若南（梵文：vijnana，識）的智慧應該作為識。界由助力，意義就轉變了。所以這種疑不是以慧為本體。景雲說：『疑以分別異覺為本體，疑也尋求，通稱為覺。簡別于慧，所以叫做異覺。』也可以把疑解釋為兩種，不一決定，所以叫做異覺。一是由種子隨逐的緣故，二是由彼增上事的緣故。景雲說：『一是由種子隨轉行的，叫做隨不起稱眠（煩惱的種子潛在狀態）。二則是彼種子事用增上，叫做增上事（煩惱的現行）。』基又解釋說：『由惑種（煩惱的種子）引發業，滋潤生命，招感多生果報的緣故，叫做由彼種子增上事故。』又由於七門，一切煩惱對於見道和修道都能成為障礙等等。前六種是見道障，后一種是修道障業。五十九說：『身邊邪見（執著于身見和邊見）叫做邪解了（錯誤的理解），迷惑於四諦的緣故，無明叫做不解（不理解）。』

【English Translation】 English version For superior purity, clinging to what is called 'śīla-vrata-parāmarśa' (clinging to precepts and vows, believing that rituals and asceticism lead to liberation). Regarding purity, liberation, and deliverance, clinging to the dharmas of the three realms, considering them in sequence as 'śīla-vrata-parāmarśa' (clinging to incorrect precepts), and in sequence as the cause of deliverance from the three realms. Within pride, regarding external and internal superiority and inferiority, Jingyun (name) says: 'Internal refers to one's own body, external refers to worldly resources and conditions.' Comparing oneself to others, giving rise to self-importance, is called pride. Bei (name) further explains: 'What is the difference between high and low, superior and inferior?' High and low are discussed in relation to others; superior and inferior are discussed in relation to oneself. There is no difference in essence. Ji (name) says: 'Inferiority in relation to the external is called 'hīna-māna' (humility, thinking oneself inferior); superiority in relation to the external is called 'māna' (pride) and 'ati-māna' (arrogance). 'Māna', 'ati-māna'. 'Adhimāna' (exaggerated pride), 'mithyā-māna' (false pride), and 'asmimāna' (conceit) do not relate to the external. Superiority in relation to the internal refers to the six types of pride (māna, ati-māna, māna-ati-māna, asmimāna, adhimāna, hīna-māna). Clinging to oneself and being haughty, claiming to have virtues when one has none, or claiming to have many virtues when one has few, are all internal superiority. 'Hīna-māna' (humility) is a type of internal inferiority because one considers oneself inferior to others. In doubt, only using 'vikalpa-vijñāna' (differentiated cognition) as its essence, the Yogācāra school has two views. One view is that the essence of doubt is 'prajñā' (wisdom), because hesitation and discernment can be described as doubt. 'Vicikitsa' (doubt) means doubt, and 'mati' (wisdom) and 'prajñā' (wisdom) have no difference in meaning. The other view is that it is not so; doubt has its own nature, preventing 'prajñā' from making a decision, and is not 'prajñā' itself. The Yogācārabhūmi-śāstra says that among the six afflictions, seeing worldly existence is part of 'prajñā'. The rest are real and have their own nature. 'Vicikitsa' clings to 'prajñā' as doubt; the wisdom of 'vijnana' (consciousness) should be regarded as consciousness. The realm changes due to the power of assistance. Therefore, this doubt is not based on 'prajñā'. Jingyun says: 'Doubt takes differentiated cognition as its essence; doubt also seeks and is generally called cognition. Distinguishing it from 'prajñā', it is called differentiated cognition.' Doubt can also be interpreted in two ways, not being definitively one, so it is called differentiated cognition. One is due to the seed following along, and the other is due to the condition of its increase. Jingyun says: 'One is called 'anusaya' (latent tendency) when the seed follows and does not arise. The second is when the function of that seed increases, called 'paryavasthāna' (manifestation of affliction).' Ji further explains: 'Because the seeds of delusion give rise to karma, nourish life, and bring about the results of many lives, it is called the condition of the increase of those seeds.' Furthermore, due to the seven doors, all afflictions can be obstacles to both the path of seeing and the path of cultivation, and so on. The first six are obstacles to the path of seeing, and the last one is the karma that obstructs the path of cultivation. Fifty-nine says: ''Satkāya-dṛṣṭi' (belief in a real self) and 'antagrāha-dṛṣṭi' (belief in extremes) are called 'mithyā-jñāna' (false understanding), because they are deluded about the Four Noble Truths, and 'avidyā' (ignorance) is called 'ajñāna' (non-understanding).'

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了。疑是解了不解了。二取及貪瞋慢見所斷者。一切皆是邪了迷執。上來四門總攝一切見斷惑盡。此等迷苦集諦者是迷彼因依處行。迷滅道者是迷彼怖畏生行。若修斷煩惱名任運現行。煩惱上品中猛利相及應重相者。即舊所言利與勸也。謂緣尊重田者。于父母處起。若緣功德田者。於三寶境起。若緣不應行田而起者。于持戒者及有德者。究竟者。最初聖道究竟所害。七倒中。想倒即於四境所起妄想想數為體。五十三云。謂諸愚夫無所知曉。隨逐無明起非理作意。于所緣境無常等計常等取相而轉。是名想倒。故以想為體。見倒。即以妄想境中忍可欲樂建立執著三見一少分為性。謂身見常見見戒取。如文自說。心倒。即以除前諸見。所餘貪等煩惱為性。能染惱心故名心倒。此云心倒者。謂即于彼所執著中貪等煩惱。有說心倒體唯是貪染心勝故。言貪等者。等有二種。一向外等。二向內等。今言貪等貪有眾多。儘是心倒即向內等。五十三云。諸在家者能發心倒。一分出家者能發見倒。想體非倒由妄取相以為總門。在家出家依之方起心倒見倒。故與倒名。論解根本自體等流。分解見心二倒之體。想體非倒故不重釋。俱舍論說四顛倒自體。謂從於三見。唯倒推增故。想心隨見力。彼說常見為常倒。計凈計樂俱為見取。有我見為我

【現代漢語翻譯】 現代漢語譯本 了。疑惑是解開了還是沒解開呢？二取以及貪婪、嗔恨、傲慢、邪見所斷除的，一切都是錯誤的理解和執著。以上四門總括了一切見斷惑。這些迷惑苦集二諦的人，是迷惑了它們的因緣和行處。迷惑滅道二諦的人，是迷惑了它們的怖畏和生處。如果修習斷除煩惱，就叫做任運現行。煩惱中上品中猛烈的相，以及應當重視的相，就是以前所說的『利』和『勸』。指的是緣于尊重的對象，比如在父母那裡生起；如果緣于功德的對象，比如在三寶（佛、法、僧）的境界中生起；如果緣于不應行田而生起，比如對於持戒者和有德者。究竟來說，最初的聖道究竟所要損害的。七顛倒中，想倒就是對於四境（常、樂、我、凈）所產生的虛妄想法，以妄想和數（計數）為體。五十三部經中說：『那些愚昧無知的人，隨著無明生起非理作意，對於所緣的境界，將無常等視為常等，取相而轉，這就是想倒。』所以以想為體。見倒，就是以妄想境界中忍可、欲樂、建立執著的三見（身見、常見、戒取見）的一小部分為自性，就像經文自己所說的那樣。心倒，就是以除了前面這些見之外，其餘的貪等煩惱為自性，能夠染污惱亂心，所以叫做心倒。這裡說的心倒，就是指對於所執著的對象產生的貪等煩惱。有人說心倒的本體只是貪，因為貪染心最強盛，所以說貪等，這個『等』有兩種，一種是向外的『等』，一種是向內的『等』。現在說的貪等，貪有很多種，都是心倒，也就是向內的『等』。五十三部經中說：『那些在家的人能夠生起心倒，一部分出家的人能夠生起見倒。』想的本體不是顛倒，因為妄取相作為總的門徑，在家和出家的人都依此而生起心倒和見倒，所以才被稱作顛倒。論中解釋了根本自體和等流，分解了見倒和心倒的本體。想的本體不是顛倒，所以不再重複解釋。《俱舍論》中說了四顛倒的自體，說是從三種見（身見、邊見、邪見）中，只有顛倒才會被推增，所以想和心隨著見的勢力而產生。那裡說常見為常倒，計凈計樂都為見取，有我見為我倒。

【English Translation】 English version Is the doubt resolved or not? All that is severed by the two kinds of grasping, as well as greed, hatred, arrogance, and wrong views, are false understandings and attachments. The above four doors encompass all the afflictions severed by views. Those who are deluded about the Truths of Suffering and its Origin are deluded about their causes and conditions and the places where they arise. Those who are deluded about the Truths of Cessation and the Path are deluded about their fears and the places where they arise. If one cultivates the severance of afflictions, it is called 'spontaneous manifestation'. Among afflictions, the most intense and those that should be given importance are what were previously called 'benefit' and 'encouragement'. This refers to arising in relation to a respected object, such as one's parents; if it arises in relation to an object of merit, such as the Three Jewels (Buddha, Dharma, Sangha); if it arises in relation to an object that should not be acted upon, such as those who uphold precepts and those who are virtuous. Ultimately, it is what the initial noble path ultimately harms. Among the seven inversions, the inversion of perception (saṃjñā-viparyāsa) is the false thought that arises in relation to the four objects (permanence, pleasure, self, purity), with delusion and enumeration as its essence. The fifty-three sutras say: 'Those ignorant people, without knowledge, follow ignorance and give rise to irrational mental activity, regarding impermanence as permanence, etc., in relation to the objects they perceive, taking on characteristics and revolving. This is called the inversion of perception.' Therefore, it is perception that is its essence. The inversion of views (dṛṣṭi-viparyāsa) is the nature of a small part of the three views (belief in a self, belief in permanence, and adherence to precepts) that are accepted, desired, established, and clung to in the realm of delusion, as the text itself says. The inversion of mind (citta-viparyāsa) is the nature of the remaining afflictions such as greed, apart from the preceding views, which can defile and trouble the mind, hence it is called the inversion of mind. The inversion of mind here refers to the greed and other afflictions that arise in relation to the objects to which one clings. Some say that the essence of the inversion of mind is only greed, because greed is the strongest defilement of the mind, so it is said 'greed, etc.' This 'etc.' is of two kinds, one outward and one inward. The 'greed, etc.' now refers to the many kinds of greed, all of which are inversions of mind, that is, inward 'etc.' The fifty-three sutras say: 'Those who are householders can give rise to the inversion of mind, and some who are renunciates can give rise to the inversion of views.' The essence of perception is not an inversion, because delusion is taken as the general gateway, and both householders and renunciates rely on it to give rise to the inversions of mind and views, hence it is called an inversion. The treatise explains the fundamental essence and outflow, and analyzes the essence of the inversions of views and mind. The essence of perception is not an inversion, so it is not explained again. The Abhidharmakośa-bhāṣya says that the essence of the four inversions is that only inversion is promoted from the three views (belief in a self, extreme views, wrong views), so perception and mind arise according to the power of views. It says that the belief in permanence is the inversion of permanence, regarding purity and pleasure as adherence to precepts, and having a belief in a self as the inversion of self.

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倒。要具三因者成倒。一一向倒故。簡戒禁取緣少凈故。二推度性故簡非見性。三妄增益故簡斷見邪見。非妄增益無門轉故。所餘受等非世極成。世間但說想心見倒不說貪等。故余非倒。今此不然。一倒依。二倒體。所依想勝受等非倒。顯出家者增益見名倒故。斷邪非倒。諸在家者煩惱亂心。或多由貪難可解脫。故說一切惑貪為倒。故倒體中唯分心見。顯揚論說。由四因緣起四顛故余非倒。此中心倒通緣四貪。下文但言貪通二種。不說常我亦起貪者。從勝說故。我常見俱亦有貪故。諸文皆說於四境。貪名心倒故。世間多於樂凈偏起。非實唯二。不爾如何于彼前四倒見所執著中貪等為性。見取是不凈凈倒戒取是于苦樂倒者。隨其所應緣見緣戒。及相應法為勝能凈故。是二取。不爾便成邪見所攝。想心見三皆通四種。四無別體。問此四倒對何所斷。備云。通在五部。此文不簡見修斷。故基云。常我通見修斷。樂凈一向見道所斷。其想心二倒隨應通二。問貪通五部。論名心倒在何部耶。三藏云。通在五部。而非五識貪名心倒。以現量故。又解在見苦所斷。三藏亦云俱生身邊二見俱貪。亦名樂倒亦名凈倒。煩惱差別文有三。初列二十六門煩惱。次釋名義。后出體相。對法但有二十四門。無不善根及火。此中加二為二十六。于中

【現代漢語翻譯】 顛倒。需要具備三種原因才能構成顛倒。第一，完全顛倒，因此排除了緣于少量清凈的戒禁取見（認為持戒和禁制可以達到解脫的錯誤見解）。第二，通過推測而產生，因此排除並非見性的推度。第三，虛妄地增益，因此排除斷見和邪見，因為沒有虛妄增益就沒有轉化的途徑。其餘的受（感受）等不是世間普遍認可的顛倒。世間通常只說想（思想）、心（心識）、見（見解）的顛倒，而不說貪等。因此，其餘的不是顛倒。現在這裡的情況不同。一是顛倒所依賴的，二是顛倒的本體。所依賴的想比受等更強，受等不是顛倒。這表明出家之人增益見解，稱之為顛倒，斷見和邪見不是顛倒。那些在家的，因為煩惱擾亂心識，大多因為貪慾難以解脫，所以說一切迷惑和貪慾都是顛倒。因此，在顛倒的本體中，只區分心和見。顯揚論說，由於四種原因產生四種顛倒，所以其餘的不是顛倒。這裡的心倒可以緣於四種貪慾。下文只說貪慾通於兩種，不說常和我也能引起貪慾，這是從主要方面來說的。我見和常見也都有貪慾。各種經文都說對於四種境界的貪慾稱為心倒。世間大多對樂和凈產生偏執，並非只有這兩種。如果不是這樣，那麼對於前面四種顛倒見解所執著的事物，貪等作為其性質又該如何解釋呢？見取見是不凈為凈的顛倒，戒取見是于苦為樂的顛倒。隨其所應，緣于見和緣于戒，以及相應的法作為最強的能凈之法，所以是這兩種取見。否則就成了邪見所攝。想、心、見三種都通於四種顛倒，四無別體。問：這四種顛倒對應于什麼斷除？回答說：通於五部（五種煩惱類別）。此文沒有區分見道所斷和修道所斷。所以窺基法師說，常和我都通於見道所斷和修道所斷，樂和凈完全是見道所斷。想和心兩種顛倒隨應通於兩種。問：貪通於五部，論中稱為心倒，屬於哪一部？三藏的說法是：通於五部，但並非五識的貪慾稱為心倒，因為五識是現量。另一種解釋是在見苦所斷。三藏也說，俱生的身見和邊見都伴隨著貪慾，也稱為樂倒，也稱為凈倒。煩惱差別文中有三部分，首先列出二十六種煩惱，其次解釋名稱和意義，最後說明體相。對法論中只有二十四種，沒有不善根和火，這裡增加兩種，成為二十六種。其中 現代漢語譯本

【English Translation】 'Inversion'. To constitute an inversion, three causes are necessary. First, complete inversion, thus excluding the adherence to precepts and prohibitions arising from a small amount of purity (the mistaken view that adhering to precepts and prohibitions can lead to liberation). Second, arising through speculation, thus excluding speculation that is not of the nature of view. Third, falsely augmenting, thus excluding annihilationism and heterodox views, because without false augmentation, there is no way to transform. The remaining feelings, etc., are not universally recognized inversions in the world. The world usually only speaks of inversions of thought, mind, and view, not of greed, etc. Therefore, the rest are not inversions. The situation here is different. One is what the inversion relies on, and the other is the substance of the inversion. The thought that is relied upon is stronger than feelings, etc., and feelings, etc., are not inversions. This shows that those who have left home augment views, calling them inversions, while annihilationism and heterodox views are not inversions. Those who are at home, because their minds are disturbed by afflictions, mostly find it difficult to liberate themselves because of greed, so it is said that all delusions and greed are inversions. Therefore, in the substance of inversion, only mind and view are distinguished. The Yogācārabhūmi-śāstra says that because of four causes, four inversions arise, so the rest are not inversions. Here, the mind inversion can be related to four kinds of greed. The following text only says that greed is common to two kinds, not saying that permanence and self can also cause greed, which is said from the main aspect. The views of self and permanence also have greed. Various scriptures say that greed for the four realms is called mind inversion. The world mostly develops partiality for pleasure and purity, not only these two. If this is not the case, then how can greed, etc., be the nature of what is adhered to in the previous four inverted views? The view of clinging to views is the inversion of impurity as purity, and the view of clinging to precepts is the inversion of suffering as pleasure. As appropriate, relying on views and relying on precepts, and the corresponding dharmas as the strongest purifying factors, so these are the two kinds of clinging. Otherwise, they would be included in heterodox views. The three of thought, mind, and view are all common to the four inversions, and the four have no separate substance. Question: What do these four inversions correspond to being eliminated? The answer is: They are common to the five parts (five categories of afflictions). This text does not distinguish between what is eliminated by the path of seeing and what is eliminated by the path of cultivation. Therefore, Master Kuiji said that permanence and self are common to what is eliminated by the path of seeing and what is eliminated by the path of cultivation, while pleasure and purity are completely eliminated by the path of seeing. The two inversions of thought and mind are correspondingly common to the two. Question: Greed is common to the five parts, and in the treatise it is called mind inversion, which part does it belong to? The Tripitaka says: It is common to the five parts, but the greed of the five consciousnesses is not called mind inversion, because the five consciousnesses are present. Another explanation is that it is eliminated by seeing suffering. The Tripitaka also says that the co-arisen views of self and extreme also accompany greed, and are also called pleasure inversion and purity inversion. There are three parts in the text on the differences of afflictions. First, list the twenty-six kinds of afflictions, second, explain the names and meanings, and finally, explain the substance and characteristics. In the Abhidharma, there are only twenty-four kinds, without unwholesome roots and fire. Here, two are added to make twenty-six. Among them English version

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十五唯約貪瞋癡說。餘十一通辨煩惱差別。增上種子之所隨逐名隨眠者。不但本惑微細隨增。亦增勝種子之所隨逐。又即七種與余為因故名種子。常逐行者七方隨眠。邪行方便故名為軌者。如世車軛。以軛出牛為車方便。導引出車。今此亦然。三業邪行如車之體。四軛能引以為方便。軛造惡者不越邪路。能導惡生名邪行方便。能攝依事故名所有者。對法論云。由多積集所有資具恒與怖怨等共相應故。彼說有外。此言依事。能攝有內所依身及外資具事。狹寬義別亦不相違。此等釋名。如九十八及對法第七。或有不同。恐繁故止。自下出體。結是九結。謂愛恚慢無明見結取結疑嫉慳。三見為見結。同是女聲。二取為取結。同是男聲。諸經中慳嫉過多故偏立結。謂能招貧賤斗亂二趣等。七隨眠者。謂欲貪瞋恚有貪慢無明見疑。唯七名隨眠者。根本煩惱隨增義勝故。此即現起貪等。從彼種子名作隨眠。亦可此中但說惑種名七隨眠。隨煩惱唯三者。據勝說故。纏有八者。八十九說。一切煩惱由現行者悉名為纏。然有八種。於四時中數數現行。故偏建立。于修戒學數起無慚無愧為障。于修定學數起惛沉睡眠為障。于修慧時數起掉舉惡作為障。若同法者。展轉受用財法之時。嫉妒慳吝為障。忿覆於四事不能為障。不立為纏。暴流四中

【現代漢語翻譯】 現代漢語譯本 關於十五種唯識學說的貪、嗔、癡，其餘十一種則普遍辨析煩惱的差別。『增上種子之所隨逐名隨眠者』，不僅僅是根本煩惱的微細隨增，也是增勝種子所隨逐的。又因為這七種煩惱能作為其他煩惱的原因，所以稱為種子。這七種煩惱常常跟隨著修行者，故稱『七方隨眠』。『邪行方便故名為軌者』，就像世間的車軛（yoke of a cart）。用軛來驅使牛拉車，是駕車的方便，引導車前進。現在也是這樣，身、口、意三業的邪行就像車的本體，四軛能引導它作為方便。被軛束縛的作惡者不會超出邪路，能引導產生惡果，所以稱為『邪行方便』。『能攝依事故名所有者』，對法論中說，因為多次積聚，所有的資具常常與怖畏、怨恨等共同相應。那裡說的是外在的，這裡說的是所依之事，能攝取內在所依之身以及外在的資具等事。狹義和廣義的區別並不互相違背。這些釋名，可以參考九十八法以及對法論第七品。或者有些不同，因為過於繁瑣所以停止解釋。 下面開始解釋體性。結是指九結（nine bonds），即愛結（attachment）、恚結（hatred）、慢結（pride）、無明結（ignorance）、見結（wrong views）、取結（attachment to views）、疑結（doubt）、嫉結（jealousy）、慳結（stinginess）。三見（邪見、見取見、戒禁取見）為見結，都是陰性詞。二取（見取、戒禁取）為取結，都是陽性詞。在各種經文中，慳吝和嫉妒的過患更多，所以特別立為結，即能招致貧賤、爭鬥、墮入惡道等。七隨眠（seven latent tendencies）是指欲貪（desire）、嗔恚（anger）、有貪（craving for existence）、慢（pride）、無明（ignorance）、見（wrong views）、疑（doubt）。只有七種被稱為隨眠，因為根本煩惱的隨增之義更為突出。這裡指的是現行的貪等，從這些煩惱的種子稱為隨眠。也可以說這裡只是說煩惱的種子稱為七隨眠。隨煩惱只有三種，是根據最突出的來說的。纏有八種，在八十九法中已經說過。一切煩惱由現行者都可稱為纏，但有八種，在四個時段中常常現行，所以特別建立。在修戒學時，常常生起無慚（shamelessness）、無愧（lack of remorse）作為障礙。在修定學時，常常生起惛沉（lethargy）、睡眠（drowsiness）作為障礙。在修慧時，常常生起掉舉（restlessness）、惡作（remorse）作為障礙。如果與同修道友一起受用財物和佛法時，嫉妒和慳吝會成為障礙。忿（anger）和覆（concealment）對四事不能造成障礙，所以不立為纏。暴流四中

【English Translation】 English version The fifteen speak of greed, hatred, and delusion according to the Yogacara school. The remaining eleven universally distinguish the differences in afflictions. 'That which is followed by the augmented seed is called latent tendency (隨眠, suimian)', meaning it is not only the subtle increase of the fundamental afflictions, but also that which is followed by the augmented superior seed. Moreover, these seven act as causes for others, hence they are called seeds. These seven constantly follow the practitioner, hence they are called 'seven latent tendencies'. 'Evil practice is called a guide (軌, gui)', like the yoke (車軛, che'e) of a cart in the world. Using the yoke to drive the ox to pull the cart is a convenient way to drive the cart, guiding it forward. It is the same now. The evil practices of body, speech, and mind are like the body of the cart, and the four yokes can guide it as a means. Those who are yoked to evil do not deviate from the evil path, and can guide to the production of evil, hence it is called 'evil practice'. 'That which can gather dependent events is called possession (所有, suoyou)', as the Abhidharma states, 'Because of the accumulation of possessions, they are constantly associated with fear, resentment, and the like.' It speaks of external things, while this speaks of dependent events, which can gather the internal dependent body and external possessions. The difference between narrow and broad meanings does not contradict each other. These explanations of names can be found in the ninety-eight dharmas and the seventh chapter of the Abhidharma. Or there may be differences, but I will stop here to avoid being too verbose. Below, the nature of the entities is explained. Bonds refer to the nine bonds (九結, jiujie), namely attachment (愛結, aijie), hatred (恚結, huijie), pride (慢結, manjie), ignorance (無明結, wumingjie), wrong views (見結, jianjie), attachment to views (取結, qujie), doubt (疑結, yijie), jealousy (嫉結, jijie), and stinginess (慳結, qianjie). The three views (wrong view, attachment to views, adherence to rites and rituals) are view-bonds, all feminine in gender. The two attachments (attachment to views, adherence to rites and rituals) are grasping-bonds, all masculine in gender. In various sutras, stinginess and jealousy are more problematic, so they are specifically established as bonds, which can lead to poverty, strife, and falling into evil realms. The seven latent tendencies (七隨眠, qisui眠) refer to desire (欲貪, yutan), anger (嗔恚, chenhui), craving for existence (有貪, youtan), pride (慢, man), ignorance (無明, wuming), views (見, jian), and doubt (疑, yi). Only seven are called latent tendencies because the meaning of the increase of fundamental afflictions is more prominent. This refers to the manifest greed, etc., and from the seeds of these afflictions, they are called latent tendencies. It can also be said that only the seeds of afflictions are called the seven latent tendencies here. There are only three secondary afflictions, which is based on the most prominent ones. There are eight entanglements, as mentioned in the eighty-nine dharmas. All afflictions manifested by practitioners can be called entanglements, but there are eight that frequently manifest in the four periods, so they are specifically established. When practicing morality, shamelessness (無慚, wucan) and lack of remorse (無愧, wukui) often arise as obstacles. When practicing concentration, lethargy (惛沉, hunchen) and drowsiness (睡眠, shuimian) often arise as obstacles. When practicing wisdom, restlessness (掉舉, diaoju) and remorse (惡作, ezuo) often arise as obstacles. If one shares wealth and Dharma with fellow practitioners, jealousy and stinginess can become obstacles. Anger (忿, fen) and concealment (覆, fu) cannot cause obstacles to the four things, so they are not established as entanglements. Among the four floods

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。欲暴流。以欲界除外道所起見及俱無明。所餘一切煩惱為性。有暴流。以色無色界除外道所起見及俱無明所餘一切煩惱為性。見暴流。以三界外道所起見為性。無明暴流以三界外道所起見相應無明為性。對法論說。初是習欲求者。第二是習有求者。后二是邪梵行求者。能依所依相應道理故。八十九同。意取三毒偏增行者煩惱以立四流。不取三毒等分及薄塵行者身中煩惱。如暴流軛亦爾者。則前四流三毒偏增煩惱。及等分行者煩惱併入四軛。唯除薄塵行者煩惱非軛。四取是貪。約境分四。故第十卷云。謂緣諸欲四見戒禁薩迦耶見而起四貪。我語則是我見。明彼我見所計之我都無有體但有語言故名我語。緣我語貪名我語取。對法中說欲見戒我語為四取者。舉境取貪為四取體。八十九說依二品立二取。一在家立欲取。二出家外道等立餘三取。若所取若能取若所為取如是一切總說為取。四取名所取。取此四貪名能取。為得諸欲及受用起初取。貪利養恭敬故。為詰責他免脫他難起第二取。取諸禪定為所依止起第三取。為欲分別作受果者及為隨說流轉還滅士夫之相起我語取。如是合名為取。此中初一唯欲系。后三通余。四系中。此實執取即是見取執法以為真實。八十九云。當知四系唯依外道差別建立。所繫有二。一者在家定意生

身貪嗔為系。二者出家定意生身戒見二取之所繫也。此能障定心自性之身故名身繫。非障色身。初二唯欲界。后二種通。或俱欲界。不善增故。五蓋者。八十九說。違背五處立此五蓋。一在家位欲境所漂違背聖教立貪慾蓋。二不堪忍同法可諫違可愛法立嗔恚蓋。三違奢摩他故立惛沉睡眠蓋。四違毗缽舍耶立掉舉惡作蓋。五違論義無倒抉擇等立於疑蓋。對法論說障五位。謂樂出家位。覺邪行位。止。舉。舍位。廣如彼解。三不善根唯識說具二義。一根本煩惱性。二遍六識故。余非不善根。生惡勝故。唯立此三。三漏對法論說。依外門流注立欲漏。依內門流注立有漏。依彼二所依門流注立無明漏。彼論意顯欲界一切煩惱除無明名欲漏。色無色界一切煩惱除無明名有漏。三界無明名無明漏。然欲界四諦各十煩惱修斷有六。色無色界五門併除嗔。隨其所應並諸隨惑為漏體。五門種數不同小乘。六十四說。欲界一切煩惱除諸外道妄見為依所生無明餘名欲漏。色無色界一切煩惱除諸外道妄見為依所生無明餘名有漏。三界外道妄見為依所生無明名邪解脫欲無明漏。八十九說。文雖少異與對法同。對法意說。一切無明名無明漏。獨起相應勝多餘故。余能依惑立餘二漏。上下異故。六十四說。分別所起妄見為依所生無明名邪解脫。欲無明

【現代漢語翻譯】 現代漢語譯本 以對身體的貪婪和嗔恨作為束縛。這兩種束縛是指出家之人立定決心后，又被錯誤的戒律和錯誤的見解所束縛。這種束縛能夠阻礙禪定的自性，因此被稱為『身繫』，並非阻礙色身。前兩種束縛只存在於欲界，后兩種則普遍存在，或者都存在於欲界，因為不善的念頭增長的緣故。 五蓋（Nivarana，五種覆蓋心靈的障礙）的內容，在《八十九說》中提到，因為違背了五種處所而設立這五蓋。一，處於在家狀態，被慾望的境界所迷惑，違背了聖教，因此設立貪慾蓋。二，不能夠忍受同修的勸誡，違背了可愛的佛法，因此設立嗔恚蓋。三，違背奢摩他（Samatha，止禪），因此設立昏沉睡眠蓋。四，違背毗缽舍那（Vipassana，觀禪），因此設立掉舉惡作蓋。五，違背論義中無顛倒的抉擇等等，因此設立疑蓋。 《對法論》中說，五蓋能夠障礙五種狀態，即：樂於出家的狀態、覺察邪行的狀態、止、舉、舍的狀態。詳細的解釋可以參考《對法論》。三不善根（Akusala-mula，三種不善的根源），唯識宗認為具有兩種含義：一是根本煩惱的性質，二是普遍存在於六識之中。其餘的煩惱並非不善根，因為它們產生惡行的力量不如這三種強大，所以只設立這三種。 三漏（Asava，三種煩惱的泄漏），《對法論》中說，依賴於外在的門戶而流注的，設立為欲漏（Kama-asava，感官慾望的泄漏）；依賴於內在的門戶而流注的，設立為有漏（Bhava-asava，存在的泄漏）；依賴於這二者所依賴的門戶而流注的，設立為無明漏（Avijja-asava，無明的泄漏）。《對法論》的意圖是顯示，欲界的一切煩惱，除了無明之外，都稱為欲漏；色界和無色界的一切煩惱，除了無明之外，都稱為有漏；三界的無明，都稱為無明漏。然而，欲界的四諦（Arya-satyani，四聖諦）各有十種煩惱，修斷時有六種。色界和無色界的五門，都去除嗔恨。根據情況，連同各種隨煩惱，都作為漏的本體。五門的種類和數量與小乘不同。《六十四說》中提到，欲界的一切煩惱，除了以外道妄見為依據所產生的無明之外，其餘的都稱為欲漏；色界和無色界的一切煩惱，除了以外道妄見為依據所產生的無明之外，其餘的都稱為有漏；三界以外道妄見為依據所產生的無明，稱為邪解脫欲無明漏。《八十九說》中提到，文句雖然略有不同，但與《對法論》相同。《對法論》的意圖是說，一切無明都稱為無明漏，因為獨自生起和相應的力量勝過其餘的煩惱。其餘能夠作為依據的煩惱，則設立為其餘兩種漏，因為上地獄不同。《六十四說》中提到，分別所產生的妄見為依據所產生的無明，稱為邪解脫欲無明。

【English Translation】 English version Greed and hatred towards the body are considered bonds. These two bonds refer to those who, having resolved to renounce the world, are then bound by erroneous precepts and views. This bondage can obstruct the self-nature of Samadhi (concentration), hence it is called 'body bond,' not obstructing the physical body. The first two bonds exist only in the Desire Realm (Kama-dhatu), while the latter two are universal, or both exist in the Desire Realm, because of the increase of unwholesome thoughts. Regarding the Five Hindrances (Nivarana, five obstacles that cover the mind), it is mentioned in the 'Eighty-Nine Sayings' that these five hindrances are established because they contradict five places. First, being in a state of household life, being deluded by the realm of desires, and contradicting the holy teachings, therefore the hindrance of sensual desire is established. Second, being unable to tolerate the admonishments of fellow practitioners, and contradicting the beloved Dharma, therefore the hindrance of ill-will is established. Third, contradicting Samatha (tranquility meditation), therefore the hindrance of sloth and torpor is established. Fourth, contradicting Vipassana (insight meditation), therefore the hindrance of restlessness and remorse is established. Fifth, contradicting the non-inverted discernment in doctrinal discussions, therefore the hindrance of doubt is established. The Abhidharma-kosa (Treasury of Higher Knowledge) states that the five hindrances can obstruct five states, namely: the state of delighting in renunciation, the state of perceiving wrong conduct, the state of cessation, elevation, and equanimity. Detailed explanations can be found in the Abhidharma-kosa. The Three Unwholesome Roots (Akusala-mula, three roots of evil), Vijnanavada (Yogacara) believes to have two meanings: first, the nature of fundamental afflictions, and second, being universally present in the six consciousnesses. The remaining afflictions are not unwholesome roots, because their power to generate evil deeds is not as strong as these three, so only these three are established. Regarding the Three Leakages (Asava, three outflows of defilements), the Abhidharma-kosa states that what flows out relying on the external gateways is established as the Leakage of Sensuality (Kama-asava); what flows out relying on the internal gateways is established as the Leakage of Existence (Bhava-asava); and what flows out relying on the gateways on which these two depend is established as the Leakage of Ignorance (Avijja-asava). The intention of the Abhidharma-kosa is to show that all afflictions in the Desire Realm, except for ignorance, are called the Leakage of Sensuality; all afflictions in the Form Realm (Rupa-dhatu) and Formless Realm (Arupa-dhatu), except for ignorance, are called the Leakage of Existence; and ignorance in the three realms is called the Leakage of Ignorance. However, each of the Four Noble Truths (Arya-satyani) in the Desire Realm has ten afflictions, and there are six types when cutting off through cultivation. The five gateways of the Form Realm and Formless Realm all remove hatred. Depending on the situation, along with various secondary afflictions, they serve as the substance of the leakages. The types and numbers of the five gateways are different from those of the Hinayana. The 'Sixty-Four Sayings' mention that all afflictions in the Desire Realm, except for ignorance arising from reliance on the false views of external paths, are called the Leakage of Sensuality; all afflictions in the Form Realm and Formless Realm, except for ignorance arising from reliance on the false views of external paths, are called the Leakage of Existence; and ignorance arising from reliance on the false views of external paths in the three realms is called the Leakage of Wrong Liberation and Ignorance of Desire. The 'Eighty-Nine Sayings' mention that although the wording is slightly different, it is the same as the Abhidharma-kosa. The intention of the Abhidharma-kosa is to say that all ignorance is called the Leakage of Ignorance, because the power of arising alone and corresponding is stronger than the remaining afflictions. The remaining afflictions that can serve as a basis are then established as the remaining two leakages, because the upper and lower realms are different. The 'Sixty-Four Sayings' mention that ignorance arising from reliance on the false views produced by discrimination is called Wrong Liberation and Ignorance of Desire.

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漏余立餘二漏。不說一切癡為無明漏。據義各別亦不相違。拘礙亦三。謂貪瞋癡。由此三種起五拘礙。與對法同。依此五境生貪等三。拘礙於心故。對法說名心拘礙。三藏云。初三名貪。第四名嗔。亦名為貪。無明通五。景法師云。初三貪性。第四妄念為性。第五懈怠為性。有說。初二以貪為性。第三以貪及散亂為性。第四諂等為性。第五懈怠為性。辨過患有二十二。有本名過失。第二業雜染中。初列九門。后依門釋。初釋自性中。若法生時造作相起等者。此中景有兩解。一云。造作相起者方便業。及由彼生故身行語行於彼后時造作而轉者是根本業。二云。前文者是表業。後文是無表業。無表業能造集當果亦名造作。不同表業動作名造。備泰同云。前是思業。后是身語。帖成三釋。基後述此三釋云。一云前是加行業后是根本業者。初通三業或唯意業。后據重者故唯身語。二云前是表業后是無表業者。初通三業。五十三說。身語意三皆有表故。后是無表。此中有說唯身語二有無表業故。此但言由彼生故身行語行於彼后時造作而轉。意業輕微五識非色皆不發無表。有說。三業皆有無表。五十三說。十善業道百行所攝皆名律儀故。三罰業中意罰重故。意三業道重前七故。亦有無表。于理何違。意業無表隨業道故但有三支。此

【現代漢語翻譯】 現代漢語譯本 漏余立餘二漏。不說一切癡為無明漏。根據意義各自不同，但也不互相違背。拘礙也有三種，即貪（Tanha，渴愛）、嗔（Dosa，嗔恨）、癡（Moha，愚癡）。由於這三種煩惱，產生五種拘礙。這與《阿毗達摩》（Abhidhamma，佛教論藏）的說法相同。依于這五種境界，產生貪等三種煩惱，拘礙於心，所以《阿毗達摩》稱之為『心拘礙』。《三藏》（Tipitaka，佛教經典）中說，最初三種名為貪，第四種名為嗔，也名為貪，無明（Avijja，無明）貫通五種。景法師說，最初三種是貪的性質，第四種是妄念的性質，第五種是懈怠的性質。有人說，最初兩種以貪為性質，第三種以貪和散亂為性質，第四種以諂媚等為性質，第五種以懈怠為性質。辨別過患有二十二種。有的版本名為過失。第二業雜染中，先列出九個方面，然後依據這些方面來解釋。最初解釋自性中，如果法生起時，造作相隨之生起等等。這裡景法師有兩種解釋。一種說法是，『造作相起』指的是方便業，以及由它所產生的，因此身行語行在它之後造作而轉的是根本業。另一種說法是，前面的文字指的是表業，後面的文字指的是無表業。無表業能夠造集未來的果報，也叫做造作，不同於表業的動作叫做造。備泰也同樣認為，前面是思業，後面是身語。帖成總結了這三種解釋。窺基大師後來敘述這三種解釋說，一種說法是，前面是加行業，後面是根本業，最初通於身語意三業，或者僅僅是意業，後面根據重要的，所以僅僅是身語。第二種說法是，前面是表業，後面是無表業，最初通於三業。《五十三經》說，身語意三業都有表業的緣故，後面是無表業。這裡有人說，僅僅是身語二業有無表業的緣故。這裡僅僅說由它所產生的，因此身行語行在它之後造作而轉。意業輕微，五識非色，都不會引發無表業。有人說，三業都有無表業。《五十三經》說，十善業道百行所攝，都叫做律儀的緣故。三罰業中，意罰最重，意三業道比前面的七支更重，也有無表業，在道理上有什麼違背呢？意業的無表業，隨著業道，所以僅僅有三支。這裡

【English Translation】 English version The remaining two leaks are established as the remaining two leaks. It is not said that all ignorance is the leak of ignorance (Avijja). According to their meanings, they are different but not contradictory. There are also three kinds of hindrances, namely greed (Tanha), hatred (Dosa), and delusion (Moha). Due to these three, five kinds of hindrances arise. This is the same as in the Abhidhamma (Buddhist philosophical texts). Based on these five objects, greed and the other two arise, hindering the mind. Therefore, the Abhidhamma calls them 'mind hindrances'. The Tipitaka (Buddhist scriptures) says that the first three are called greed, the fourth is called hatred, and is also called greed. Ignorance (Avijja) pervades all five. Master Jing said that the first three are of the nature of greed, the fourth is of the nature of false thoughts, and the fifth is of the nature of laziness. Some say that the first two are of the nature of greed, the third is of the nature of greed and distraction, the fourth is of the nature of flattery, and the fifth is of the nature of laziness. Discriminating the faults, there are twenty-two kinds. Some versions call them faults. In the second, the defilement of karma, first list nine aspects, and then explain according to these aspects. In the initial explanation of self-nature, if when a dharma arises, the action-aspect arises accordingly, and so on. Here, Master Jing has two explanations. One explanation is that 'the action-aspect arises' refers to the expedient karma, and what arises from it, therefore the bodily and verbal actions that are created and transformed after it are the fundamental karma. Another explanation is that the preceding text refers to manifest karma, and the following text refers to non-manifest karma. Non-manifest karma can accumulate future consequences and is also called action, different from the action of manifest karma called creation. Bei Tai also believes that the former is mental karma, and the latter is bodily and verbal karma. Tie Cheng summarizes these three explanations. Master Kuiji later narrated these three explanations, saying that one explanation is that the former is preparatory karma and the latter is fundamental karma, initially encompassing the three karmas of body, speech, and mind, or only mental karma, and later according to the important ones, therefore only bodily and verbal karma. The second explanation is that the former is manifest karma and the latter is non-manifest karma, initially encompassing the three karmas. The Fifty-Three Sutra says that the three karmas of body, speech, and mind all have manifest karma, and the latter is non-manifest karma. Here, some say that only the two karmas of body and speech have non-manifest karma. Here it only says that what arises from it, therefore the bodily and verbal actions that are created and transformed after it. Mental karma is subtle, and the five consciousnesses are non-material, so they will not initiate non-manifest karma. Some say that all three karmas have non-manifest karma. The Fifty-Three Sutra says that the ten wholesome karmic paths, encompassed by a hundred practices, are all called precepts. Among the three penalty karmas, mental penalty is the heaviest, and the three mental karmic paths are heavier than the preceding seven branches, and also have non-manifest karma. What contradiction is there in principle? The non-manifest karma of mental karma follows the karmic path, so there are only three branches. Here

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依三業通有無表但說身語非遮意無。三云前是發身語思后是身語業者。謂身語業發身語思之所生故。審決二思意相應故。作動意故。說名意業。動發勝思發身語故。名身語業。其獨行思亦名意業。合十名業道。於五境中色聲稱業。三非業者無表示故。成唯識成業等云。有三種思。十種業道皆思為性。釋身語意業表無表名思業思已業業道定散無表大種造等發業時節大小不同。如理應思。下五十九六十卷中當廣分別。身語二表以相表見。意表業者見自語分證自證分互各自表。復如理思之。第二業分別中有三。初標二二種。次別顯二二種差別。后結成三業。初二者欲明起業之人故云由補特伽羅差別。正辨業體不同故云由法差別。復二者明前人法皆通十惡十善業道。別顯二中。初補特伽羅。后法差別。初中復二。初不善道十補特伽羅。后善業道。殺生有三。一總指經。二別牒釋。后結略義。別牒釋經九句。除總句故。殺產生業道究竟者。所殺者命斷已方成。非正死有俱死前死及自殺非業道故。不爾便應皆成業道。第三句害極害執者。次有三故。別釋此三。斷彼命故謂害。解支節故謂極害。計活命故謂執。計執殺生而活命故。有出家外道名曰無系等者。即尼健子。計隨所住處百由旬內所有眾生於彼作不殺成律儀作殺成不律儀。百

【現代漢語翻譯】 現代漢語譯本 關於三業（身、語、意）的通有無表，但說身語是表業，意是無表業。三業的說法是，前兩者是引發身語的思，後者是身語業。也就是說，身語業是由引發身語的思所產生的。審決和二思與意相應，因為意是作動者，所以稱為意業。動發勝思能引發身語，因此稱為身語業。而獨行思也稱為意業。合起來這十種思就是業道。在五境（色、聲、香、味、觸）中，色聲可以稱為業，而香、味、觸不是業，因為它們沒有表示作用。 《成唯識論》、《成業論》等經論中說，有三種思，而十種業道都是以思為體性。解釋身語意業的表業和無表業，可以從思業、思已業、業道、定散無表、大種造等、發業時節大小不同等方面來理解。這些道理應該仔細思考。在後面的五十九卷和六十卷中會詳細分別說明。身語二表可以通過相來表示，意表業可以通過見自語分、證自證分來互相表示。這些也需要如理思考。 第二部分是關於業的分別，分為三個部分。首先標出兩種二種（由補特伽羅差別和由法差別），其次分別顯示這兩種二種的差別，最後總結成三業。首先，爲了說明發起業的人，所以說『由補特伽羅差別』。爲了辨別業體的不同，所以說『由法差別』。這兩種二種都包括十惡業道和十善業道。在分別顯示中，先說補特伽羅的差別，后說法的差別。在補特伽羅的差別中，又分為兩個部分，首先是不善業道的十種補特伽羅，然後是善業道。殺生有三個方面：一是總的指經文，二是分別解釋，三是總結略義。分別解釋經文有九句，除去總的句子。殺產生為業道究竟的條件是，被殺者的生命斷絕才算完成。如果不是正死、有俱死、前死以及自殺，就不是業道。否則，就應該都成為業道了。第三句是『害極害執』，因為接下來有三種情況，所以分別解釋這三種情況。『斷彼命故』稱為害，『解支節故』稱為極害，『計活命故』稱為執。因為計執殺生而活命。有一種出家外道，名叫尼健子（Nigantha），他們認為，在他們所居住的地方一百由旬（Yojana）內，對所有眾生不殺生就成為律儀，殺生就成為不律儀。一百由旬（Yojana）

【English Translation】 English version Regarding the manifestation and non-manifestation of the three karmas (body, speech, and mind), it is said that body and speech are manifest karma, while mind is non-manifest karma. The three karmas are explained as follows: the former two are the thoughts that initiate body and speech, while the latter is the karma of body and speech. That is, the karma of body and speech is produced by the thoughts that initiate body and speech. Deliberation and the two thoughts are in accordance with the mind, because the mind is the actor, so it is called mind karma. The thought that initiates superior actions can initiate body and speech, so it is called body and speech karma. Solitary thought is also called mind karma. Together, these ten thoughts are the paths of karma (karmapathas). Among the five objects (form, sound, smell, taste, and touch), form and sound can be called karma, while smell, taste, and touch are not karma because they have no expressive function. The Cheng Weishi Lun (Treatise on the Establishment of Consciousness-only), Cheng Ye Lun (Treatise on the Establishment of Karma), and other sutras and treatises say that there are three kinds of thought, and the ten paths of karma are all of the nature of thought. Explaining the manifest and non-manifest karma of body, speech, and mind can be understood from aspects such as thought karma, karma after thought, karmapathas, determinate and indeterminate non-manifest karma, the creation of the great elements, and the different times and magnitudes of initiating karma. These principles should be carefully considered. They will be explained in detail in volumes 59 and 60 later. The two manifestations of body and speech can be expressed through form, and mind karma can be mutually expressed through seeing one's own speech component and the self-verifying component. These also need to be considered rationally. The second part is about the differentiation of karma, divided into three parts. First, two types of two are marked (difference by Pudgala (individual) and difference by Dharma (law)), and then the differences between these two types of two are shown separately, and finally the three karmas are summarized. First, in order to explain the person who initiates karma, it is said 'difference by Pudgala (individual)'. In order to distinguish the difference in the substance of karma, it is said 'difference by Dharma (law)'. These two types of two include both the ten unwholesome karmapathas and the ten wholesome karmapathas. In the separate display, the difference of Pudgala (individual) is said first, and then the difference of Dharma (law). In the difference of Pudgala (individual), it is divided into two parts, first the ten Pudgala (individual) of unwholesome karmapathas, and then the wholesome karmapathas. There are three aspects to killing: one is the general reference to the sutra text, the second is the separate explanation, and the third is the summary of the brief meaning. There are nine sentences in the separate explanation of the sutra text, excluding the general sentence. The condition for killing to become the ultimate karmapatha is that the life of the person being killed must be cut off. If it is not a proper death, a co-death, a pre-death, or suicide, it is not a karmapatha. Otherwise, they should all become karmapathas. The third sentence is 'harm, extreme harm, attachment', because there are three situations next, so these three situations are explained separately. 'Cutting off their life' is called harm, 'dismembering their limbs' is called extreme harm, and 'calculating to live' is called attachment. Because they calculate to live by killing. There is a renunciate heretic called Nigantha (the Unfettered), who believes that within a hundred Yojana (a unit of distance) of where they live, not killing all beings becomes a precept, and killing becomes a non-precept. One hundred Yojana (a unit of distance)

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由旬外彼皆不成。經為除此說如是言一切有情所。非唯百由旬內。即彼外道復作是說等者。彼計草木皆悉有命殺成業道。佛為除此說如是言真實眾生所。殺草木非業道。此顯示真實福德遠離對治等者。景雲。此顯大於一切眾生起救護心名真實福德。是能對治真實福德遠離對治。及顯示不真實福德對除彼執名遠離對治。非遠離對治者。于百由旬內眾生起救護心非實福德。是所對治。外物無命眾生有命名真實福等。外道但于百由旬內成律儀等。及明外物有命等。名不實福德等。基又解云。此言意顯由殺有情是性罪故。亦以性戒真福德為遠離對治故。對法雲。殺生事者謂有情數。此前言一切有情所。殺草木等是遮罪故。亦以遮戒不實福德為遠離對治。故此後言真實眾生所。如是所說諸句顯示加行殺害者。最極暴惡下七句。由起噁心加行勵力猛勇行殺故名如是加行殺害。非是加行業道也。乃至極下捃多蟻等者。此文舊云。殺折腳蟻子無有悔心。當知此人能斷善根。三藏云。此含兩義。若名折腳蟻不得蟻卵。若翻為蟻卵不得折腳蟻子。欲具收二義故存梵音。此之一句別顯無擇殺害。逢生即殺不簡擇故。最後一句名殺生時。結略義中有三重。初攝九為四。于中景雲。殺生相貌者血涂其手等。殺生作用者謂害極害執等。殺生因緣及與

【現代漢語翻譯】 現代漢語譯本 『由旬』（Yojana，古印度長度單位）之外，這些觀點都不成立。經文爲了破除這些觀點，才說『一切有情所』。並非僅僅在百『由旬』（Yojana）之內。至於那些外道又這樣說等等，他們認為草木都有生命，殺害草木也構成業道。佛爲了破除這種觀點，才說『真實眾生所』。殺害草木不是業道。這顯示了真實的福德遠離對治等等。景雲說，這顯示了對於一切眾生生起救護之心，名為真實的福德。這是能夠對治真實福德，遠離對治。以及顯示不真實的福德，對治他們的執著，名為遠離對治。如果不是遠離對治，那麼對於百『由旬』（Yojana）之內的眾生生起救護之心，就不是真實的福德，而是所要對治的。外物沒有生命，眾生有生命，才名為真實福德等等。外道只是在百『由旬』（Yojana）之內成就律儀等等，以及說明外物有生命等等，名為不實福德等等。窺基（Kuiji）又解釋說，這句話的意思是說，因為殺害有情是自性罪，所以也用自性戒和真福德作為遠離對治。對法論（Abhidharma）說，殺生之事是指有情眾生。前面說『一切有情所』，殺害草木等是遮罪，所以也用遮戒和不實福德作為遠離對治。因此後面說『真實眾生所』。像這樣所說的這些語句，顯示了加行殺害者。最極暴惡以下的七句，因為生起噁心，加行努力，猛烈勇猛地進行殺害，所以名為這樣的加行殺害。這不是加行業道。乃至極小的『捃多蟻』（Kunta ant，一種小螞蟻）等等，這段文字舊譯說，殺害折斷腳的螞蟻，沒有悔恨之心，應當知道這個人能夠斷絕善根。三藏法師說，這裡包含兩種含義。如果名為折腳蟻，就得不到蟻卵；如果翻譯為蟻卵，就得不到折腳蟻子。想要完整地包含這兩種含義，所以保留梵語音譯。這一句特別顯示了無選擇的殺害，遇到生命就殺，不加選擇。最後一句名為殺生時，總結略義中有三重。首先是將九種殺生方式歸納為四種。其中景雲說，殺生的相貌是指血涂其手等等，殺生的作用是指傷害、極度傷害、執持等等，殺生的因緣以及……

【English Translation】 English version Beyond the 『Yojana』 (Yojana, an ancient Indian unit of distance), these views are not valid. The sutra speaks of 『all sentient beings』 to refute these views. It's not just within a hundred 『Yojanas』 (Yojana). As for those non-Buddhists who say things like this, they believe that plants and trees have life, and killing them constitutes karmic action. The Buddha speaks of 『real sentient beings』 to refute this view. Killing plants and trees is not a karmic action. This shows that true merit is far from being counteracted, etc. Jingyun says that this shows that giving rise to a heart of protection for all sentient beings is called true merit. This can counteract true merit and is far from being counteracted. And showing unreal merit, counteracting their attachments, is called being far from being counteracted. If it is not far from being counteracted, then giving rise to a heart of protection for sentient beings within a hundred 『Yojanas』 (Yojana) is not true merit, but is what needs to be counteracted. External things have no life, sentient beings have life, and this is called true merit, etc. Non-Buddhists only achieve precepts within a hundred 『Yojanas』 (Yojana), etc., and explain that external things have life, etc., which is called unreal merit, etc. Kuiji also explains that this statement means that because killing sentient beings is a sin by nature, the precepts of nature and true merit are used as a means of counteracting it. The Abhidharma says that the act of killing refers to sentient beings. The previous statement 『all sentient beings』 means that killing plants and trees is a sin to be avoided, so the precepts to be avoided and unreal merit are used as a means of counteracting it. Therefore, the latter statement says 『real sentient beings』. These statements show the act of killing with effort. The seven sentences below 『most extremely violent』 are called such an act of killing with effort because of the arising of evil intentions, effort, and fierce and courageous killing. This is not a karmic action. Even the smallest 『Kunta ant』 (a type of small ant), etc., this passage was formerly translated as: killing an ant with a broken leg without remorse, one should know that this person can cut off the roots of goodness. The Tripitaka master said that this contains two meanings. If it is called a broken-legged ant, one cannot get ant eggs; if it is translated as ant eggs, one cannot get a broken-legged ant. Wanting to fully include these two meanings, the Sanskrit transliteration is retained. This sentence specifically shows indiscriminate killing, killing upon encountering life, without selection. The last sentence is called the time of killing, and there are three levels of summarizing the meaning. First, the nine types of killing are summarized into four types. Among them, Jingyun said that the appearance of killing refers to hands stained with blood, etc., the action of killing refers to harming, extreme harming, holding, etc., the causes of killing, and…

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殺生事用差別者謂前無差恥等多句。基云。相貌者是第二句血涂其手。作明者則第三句害極害執。因緣者則第一句最極暴惡殺害之心正現在前。事用差別者謂后六句。一無差恥。二無哀愍。三一切有情所。四真實眾生所。五乃至極下捃多蟻等諸眾生所。六于殺生事若未遠離。又解。相貌則第一句。作用則第二第三句。因緣則第四第五句。事用差別則餘四句。今復解言。初三如次配九句中初三句。第四事用差別配后六句。第二複次中景雲。殺生如實殺生差別者。殺草木等宜名生非真實殺。若殺有情名真實殺也。殺所殺殺生名殺生者者。要殺有命眾生名殺生者。則顯殺草木等不名殺生者。基云。此則攝九為三。言殺生如實者則第一句。殺生差別者則次七句。殺所殺生名殺生者則第九句。未受戒等起善已來行殺生者常名殺生者。受戒等后不得彼名。今復解言。殺生如實者第六第七句。謂一切有情所及真實眾生所。殺生差別者是前五句。殺所殺生者是第八句。名殺生者者最後一句。第三複次攝九為一。合名殺生補特伽羅。不與取中有二。初釋經文。后略義結成。前中初標總句。次別釋十四句。若積集若移轉者。錢穀等物名積集。牛羊等名移轉。于閑靜處若生者禾苗等。若集者集轉如前。若彼物主非先所與如酬債法者。財主不先

【現代漢語翻譯】 現代漢語譯本 關於殺生之事的作用差別，是指前面『無差恥』等多句。窺基（Kuiji）說：『相貌』是指第二句『血涂其手』。『作明』則是指第三句『害極害執』。『因緣』則是指第一句，指『最極暴惡殺害之心正現在前』。『事用差別』是指後面的六句：一、無差恥；二、無哀愍；三、一切有情所；四、真實眾生所；五、乃至極下捃多蟻等諸眾生所；六、于殺生事若未遠離。又一種解釋是，『相貌』是第一句，『作用』是第二、第三句，『因緣』是第四、第五句，『事用差別』是其餘四句。現在重新解釋，最初的三句依次對應九句中的前三句，第四句『事用差別』對應后六句。 第二次解釋中，景（Jing）說：『殺生如實殺生差別』，殺草木等可以稱為『生』，但不是真實的殺。如果殺有情眾生，則稱為『真實殺』。『殺所殺殺生名殺生者』，必須要殺有命的眾生才能稱為『殺生者』，這表明殺草木等不能稱為『殺生者』。窺基（Kuiji）說：這實際上是將九句歸納為三句。『言殺生如實者』是指第一句，『殺生差別者』是指接下來的七句，『殺所殺生名殺生者』是指第九句。未受戒等，從生起善心以來行殺生者，通常被稱為『殺生者』。受戒等之後，就不能再用這個名稱了。現在重新解釋，『殺生如實者』是指第六、第七句，即『一切有情所』及『真實眾生所』。『殺生差別者』是指前五句。『殺所殺生者』是指第八句。『名殺生者者』是指最後一句。 第三次解釋是將九句歸納為一句，合稱為『殺生補特伽羅（Pudgala，人，補特伽羅）』。 不與取（Adinnadana，盜取）中有兩種情況，首先是解釋經文，然後是簡略地總結意義。在第一種情況中，首先標出總句，然後分別解釋十四句。『若積集若移轉者』，錢穀等物稱為『積集』，牛羊等稱為『移轉』。『于閑靜處若生者』，指禾苗等。『若集者』，指聚集轉移，如前所述。『若彼物主非先所與如酬債法者』，指財物的主人沒有事先給予，比如償還債務的情況。

【English Translation】 English version The differences in the function of killing involve phrases such as 'without difference or shame' mentioned earlier. Kuiji said: 'Appearance' refers to the second phrase, 'hands smeared with blood.' 'Manifestation' refers to the third phrase, 'extreme harm and attachment.' 'Causation' refers to the first phrase, indicating 'the most extreme and violent intention to kill is presently active.' 'Functional differences' refer to the following six phrases: 1. Without difference or shame; 2. Without compassion; 3. Regarding all sentient beings; 4. Regarding real living beings; 5. Even regarding the lowest creatures such as ants; 6. If one has not refrained from the act of killing. Another interpretation is that 'appearance' is the first phrase, 'function' is the second and third phrases, 'causation' is the fourth and fifth phrases, and 'functional differences' are the remaining four phrases. Now, reinterpreting, the first three phrases correspond to the first three of the nine phrases, and the fourth phrase, 'functional differences,' corresponds to the last six phrases. In the second explanation, Jing said: 'Killing as real killing and killing as different,' killing grass and trees can be called 'life,' but it is not real killing. If one kills sentient beings, it is called 'real killing.' 'Killing what is killed is called a killer,' one must kill living beings with life to be called a 'killer,' which indicates that killing grass and trees cannot be called a 'killer.' Kuiji said: This actually summarizes the nine phrases into three. 'Saying killing as real' refers to the first phrase, 'killing as different' refers to the next seven phrases, and 'killing what is killed is called a killer' refers to the ninth phrase. Before taking precepts, those who have been killing since the arising of good intentions are usually called 'killers.' After taking precepts, they can no longer be called by this name. Now, reinterpreting, 'killing as real' refers to the sixth and seventh phrases, namely 'regarding all sentient beings' and 'regarding real living beings.' 'Killing as different' refers to the first five phrases. 'Killing what is killed' refers to the eighth phrase. 'Called a killer' refers to the last phrase. The third explanation summarizes the nine phrases into one, collectively called 'killing Pudgala (Pudgala, person, individual).' Taking what is not given (Adinnadana, stealing) involves two situations. First, explaining the sutra text, and then briefly summarizing the meaning. In the first situation, first, the general phrase is marked, and then the fourteen phrases are explained separately. 'If accumulated or transferred,' money and grain are called 'accumulated,' and cattle and sheep are called 'transferred.' 'If growing in a quiet place,' refers to seedlings, etc. 'If gathered,' refers to gathering and transferring, as mentioned before. 'If the owner of the object has not given it beforehand, such as in the case of repaying a debt,' refers to the owner of the property not giving it in advance, such as in the case of repaying a debt.

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作酬債意故名不與。次句不捨者。不起施心名不捨。不棄可知。饕餮者。貪財為饕。貪食為餮。于論時中他理得勝不自清雪名不清取。雖復競諍而得彼財。財非己物而諍取之名不凈取。略義有二。前中基述兩解。一云。結十四句為三。一由盜此故成不與取。則前初句於他所有。二若於是處如其差別如實劫盜者謂次十一句。三由劫盜故得此過失者則第十三十四兩句。二云。為五結。一由盜此故結第五第六句。二若於是處結初四句。三如其差別結第八句已下乃至第十三句。四如實劫盜結第七句。五由劫盜故得此過失結第十四句。今復解云。一由盜此故成不與取則初四句。二若於是處如其差別如實劫盜者謂次八句。由劫盜故得此過失者則最後二句為一結。如文。不與取業道究竟者。如對法雲。謂取為己有。欲邪行中。初散釋經文。后結略義。前中先標總句。后別釋十句。一于諸父母等所守護。二有治罰。三有障礙。此明處女三種守護。四他妻妾。五他所攝而未適他三護同前。六若由兇作。七若由強力。八若由隱伏。九而行欲行。此四句則顯侵他護。十則於此事非理欲心與行欲行。此則于自妻妾而為罪失。非道者此有三義。一非所行路謂支分等非產門。二非道數過極五量。三非理謂如常法及一切男及不男故。五十九云。非處非

【現代漢語翻譯】 現代漢語譯本 作酬債意故名不與（因為有償還債務的意圖，所以稱為『不與取』）。次句『不捨者』（下一句『不捨』的意思是），不起施捨之心稱為『不捨』。『不棄可知』（不拋棄是可以理解的）。『饕餮者』（饕餮的意思是），貪財叫做『饕』，貪食叫做『餮』。在辯論時，用其他歪理取得勝利，卻不自我澄清，這叫做『不清取』。即使通過競爭爭奪而得到那些財物，但財物並非自己的東西，卻爭奪取得，這叫做『不凈取』。 略義有二（簡略的意義有兩種）。前面中間部分陳述了兩種解釋。一種說法是，總結十四句為三部分。一是由於盜取，所以構成『不與取』，那麼前面的第一句『於他所有』（屬於他人所有）。二是如果在那些地方，像那樣區分，如實搶劫盜取，指的是接下來的十一句。三是由於搶劫盜取，所以得到這樣的過失，指的是第十三和第十四兩句。另一種說法是，總結為五部分。一是由於盜取，所以總結第五和第六句。二是在那些地方，總結最初的四句。三是像那樣區分，總結第八句以下直到第十三句。四是如實搶劫盜取，總結第七句。五是由於搶劫盜取，所以得到這樣的過失，總結第十四句。現在再次解釋，一是由於盜取，所以構成『不與取』，指的是最初的四句。二是在那些地方，像那樣區分，如實搶劫盜取，指的是接下來的八句。由於搶劫盜取，所以得到這樣的過失，指的是最後兩句作為一個總結。就像經文所說的那樣。 『不與取業道究竟者』（『不與取』的業道完成），就像《對法》中所說，指的是把（他人的東西）拿來作為自己所有。在邪淫中，先分散解釋經文，然後總結簡略的意義。前面中間部分先標出總的句子，然後分別解釋十句。一，在父母等所守護的地方。二，有懲罰。三，有障礙。這說明處女有三種守護。四，他人的妻子。五，他人所攝受但尚未嫁給他人，這三種守護與前面相同。六，如果是由於兇惡的行為。七，如果是由於強大的力量。八，如果是由於隱藏。九，而行淫慾的行為。這四句則顯示了侵犯他人的守護。十，那麼在這些事情上，用非理性的淫慾之心去行淫慾的行為。這指的是對於自己的妻子，也是一種罪過。『非道者』（非正道），這裡有三種含義。一，不是應該行走的路，指的是支分等非產門。二，不是正道的次數，超過了五次的限量。三，不合道理，指的是像平常的法則以及一切男性和非男性。《五十九》中說，『非處非』（不是地方，不是）

【English Translation】 English version 『Not giving, named not taking』 is because of the intention to repay a debt. The next sentence, 『not giving up,』 means not giving rise to a mind of generosity is called 『not giving up.』 『Not abandoning is understandable.』 『Gluttonous ones』 means greed for wealth is called 『tao』 (饕), and greed for food is called 『tie』 (餮). In debate, gaining victory by using other fallacies but not clarifying oneself is called 『unclear taking.』 Even if those properties are obtained through competition and contention, but the properties are not one's own, yet they are contended for and taken, this is called 『impure taking.』 There are two brief meanings. The preceding middle part states two explanations. One explanation is that the fourteen sentences are summarized into three parts. First, because of stealing, 『not taking』 is formed, then the first sentence 『belonging to others』 (於他所有) refers to what belongs to others. Second, if in those places, like that distinction, truly robbing and stealing, refers to the following eleven sentences. Third, because of robbing and stealing, such faults are obtained, referring to the thirteenth and fourteenth sentences. Another explanation is that it is summarized into five parts. First, because of stealing, the fifth and sixth sentences are summarized. Second, in those places, the first four sentences are summarized. Third, like that distinction, the eighth sentence and below up to the thirteenth sentence are summarized. Fourth, truly robbing and stealing, the seventh sentence is summarized. Fifth, because of robbing and stealing, such faults are obtained, the fourteenth sentence is summarized. Now, explaining again, first, because of stealing, 『not taking』 is formed, referring to the first four sentences. Second, in those places, like that distinction, truly robbing and stealing, refers to the following eight sentences. Because of robbing and stealing, such faults are obtained, referring to the last two sentences as a summary. Just like the sutra says. 『The completion of the path of karma of not taking』 (不與取業道究竟者), as said in the Abhidharma (對法), refers to taking (others' things) as one's own. In sexual misconduct, first, the sutra text is explained separately, and then the brief meaning is summarized. The preceding middle part first marks the general sentence, and then explains the ten sentences separately. First, in places protected by parents, etc. Second, there is punishment. Third, there are obstacles. This explains that virgins have three kinds of protection. Fourth, other people's wives. Fifth, those taken by others but not yet married to others, these three protections are the same as before. Sixth, if it is due to evil actions. Seventh, if it is due to strong force. Eighth, if it is due to concealment. Ninth, engaging in sexual desire. These four sentences show the violation of others' protection. Tenth, then in these matters, using irrational lustful thoughts to engage in sexual desire. This refers to one's own wife, which is also a sin. 『Non-path』 (非道者) has three meanings here. First, it is not the road that should be traveled, referring to the limbs, etc., not the birth canal. Second, it is not the number of the right path, exceeding the limit of five times. Third, it is unreasonable, referring to the usual laws and all males and non-males. Fifty-nine says, 『non-place, non-』 (非處非)

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量非時及不應理男及不男。非處者。謂安佛法僧處。父母牀蓆。地不平處等。僧伽藍等是。非時者。有病懷孕與兒乳等。三明六闇等。廣如五十九自解欲邪行業道。究竟者謂交會事成。略義中攝之為三。景雲。若彼所行者。結前處女他妻三種守護。他守護境是彼所行。故云若彼所行。行差別者。結前兇詐強力隱伏行邪差別。若欲邪行者。結于自妻非道時處而為罪失。基云。若彼所行攝前六句。雖所行處亦成罪故。二若行差別攝次三句。非理行故。三若欲邪行攝后兩句。成業道故。此師別取自護為第二句。故合成十一句也。或述為十句如上釋。妄語中別句有十。若已知者謂隨前三所經語言者。景雲。隨前三處有所見聞而起妄語。第一王及執理家。二別人謂長者等。第三是眾及大集處。隨彼三處聞覺知而起妄語。基云。謂隨聞覺知三所經語言而行妄語。若已見下自別起說。故三必結知合名知。非四中知。彼知局故此知寬故。妄語業道究竟。對法論說時眾及對言者領解。略義中有四。一依處故結初五句。二異說故結次二句。三因緣故結次二句。因自因他。四壞想故結后一句。離間語中別句有七。破壞和合等四句者。景雲。破壞和合者下。他聞說教歡喜別離。隨印別離者。謂恐更和合對彼重印別離為好。喜壞和合者。謂彼人已

【現代漢語翻譯】 現代漢語譯本 量非時及不應理男及不男。非處者：指不適宜的地點，例如安置佛、法、僧的地方，父母的床鋪，不平坦的地面等。僧伽藍（Saṃghārāma，僧院）等也是。非時者：指不適宜的時間，例如生病、懷孕、哺乳期等。三明六闇等情況，詳細內容見第五十九條關於自我解釋的欲邪行業道。究竟者：指交合之事完成。略義中將其歸納為三類。景雲（Jingyun，人名）說：『如果他所行之事，涉及之前提到的處女、他人的妻子這三種需要守護的對象，以及他人守護的範圍，那就是他所行之事。』所以說『如果他所行』。行差別者：指涉及之前提到的兇詐、強力、隱瞞等行為的邪行差別。如果行欲邪行，即使是對自己的妻子，在不適當的時間、地點進行性行為，也會構成罪過。基云（Jiyun，人名）說：『如果他所行』涵蓋了前面的六種情況，因為所行之處也會構成罪過。『如果行差別』涵蓋了接下來的三種情況，因為是不合道理的行為。『如果欲邪行』涵蓋了後面的兩種情況，因為構成了業道。這位論師特別將『自護』作為第二句，所以總共有十一種情況。或者像上面解釋的那樣，概括為十種情況。妄語中，不同的情況有十種。『若已知者』指根據之前三種情況所經歷的語言。景雲說：『根據之前三種情況，有所見聞而說妄語。第一種是針對國王和執法者，第二種是針對其他人，例如長者等，第三種是針對大眾和大型集會。』根據在這三種場合聽到的、感覺到的、知道的事情而說妄語。基云說：『指根據聽到的、感覺到的、知道的三種情況所經歷的語言而說妄語。』『若已見下』是另外開始說明。所以『三』必定與『知』結合，合稱為『知』。不是『四』中的『知』，因為那個『知』範圍狹窄，而這個『知』範圍寬泛。妄語業道的完成，對法論中說是指說話時聽眾和對話者理解了。略義中有四點：第一，根據所依賴的對象，構成前五種情況；第二，因為不同的說法，構成接下來的兩種情況；第三，因為因緣，構成接下來的兩種情況，包括自身的原因和他人的原因；第四，因為破壞了想法，構成最後一種情況。離間語中，不同的情況有七種。『破壞和合』等四句，景雲說：『破壞和合者』以下，指他人聽聞教誨而歡喜，卻使他們分離。『隨印別離者』，指恐怕他們再次和好，所以對他們重申分離是好的。『喜壞和合者』，指那些人已經...

【English Translation】 English version Quantity, inappropriate time, unreasonable male and non-male. Inappropriate places: referring to unsuitable locations, such as places where Buddhas, Dharma, and Sangha are placed, parents' beds, uneven ground, etc. Saṃghārāma (monasteries) and the like are also included. Inappropriate times: referring to unsuitable times, such as when one is sick, pregnant, or breastfeeding. Three illuminations and six darknesses, etc., are detailed in the fifty-ninth self-explained path of sexual misconduct. Completion: referring to the completion of the act of intercourse. In brief, it is summarized into three categories. Jingyun (person's name) said: 'If what he does involves the three types of objects that need protection mentioned earlier—virgins, other people's wives—and the scope of others' protection, then that is what he does.' Therefore, it is said 'if what he does.' Differences in actions: referring to the differences in sexual misconduct involving fraud, force, concealment, etc., mentioned earlier. If one commits sexual misconduct, even with one's own wife, at an inappropriate time and place, it constitutes a transgression. Jiyun (person's name) said: 'If what he does' covers the previous six situations, because the place where the act is performed also constitutes a transgression. 'If differences in actions' covers the next three situations, because it is an unreasonable act. 'If sexual misconduct' covers the last two situations, because it constitutes a path of karma. This teacher specifically takes 'self-protection' as the second sentence, so there are a total of eleven situations. Or, as explained above, it is summarized into ten situations. In false speech, there are ten different situations. 'If one knows' refers to the language experienced based on the previous three situations. Jingyun said: 'Based on the previous three situations, one sees or hears something and then tells a lie. The first is directed at the king and law enforcers, the second is directed at other people, such as elders, etc., and the third is directed at the public and large gatherings.' One tells a lie based on what one hears, feels, and knows in these three situations. Jiyun said: 'It refers to telling a lie based on the language experienced in the three situations of hearing, feeling, and knowing.' 'If one has seen below' is another separate explanation. Therefore, 'three' must be combined with 'knowing,' and together they are called 'knowing.' It is not the 'knowing' in 'four,' because that 'knowing' has a narrow scope, while this 'knowing' has a broad scope. The completion of the path of karma of false speech, according to the Abhidharma, refers to when the audience and the speaker understand each other. There are four points in brief: first, based on the object relied upon, the first five situations are formed; second, because of different statements, the next two situations are formed; third, because of causes and conditions, the next two situations are formed, including one's own reasons and the reasons of others; fourth, because of destroying thoughts, the last situation is formed. In divisive speech, there are seven different situations. The four sentences such as 'destroying harmony,' Jingyun said: 'Destroying harmony' below, refers to others hearing teachings and being happy, but causing them to separate. 'Following the seal of separation' refers to fearing that they will reconcile again, so reiterating to them that separation is good. 'Joyfully destroying harmony' refers to those people who already...

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離散意心喜染污。樂印別離者。謂能破壞人於他乖離喜已后喜樂印別離以之為好。泰云。喜別離者。明破壞前人語方便時能生破語者令他別離喜。隨印別離者。辨他別離時喜更重生。基又解云。第三四句雖喜生未生煩惱。第五于第三句第六于第四此二句方煩惱生。第七句說能離間語者謂或不聞或他方便故者。景雲。正說離間語時或彼不聞而不破壞。或他雖聞以智方便觀察其言如相破壞而不離隔。故云或他不聞或他方便併成離間。十地云。彼雖不離而名兩舌。如彼不惱亦名惡口。備述兩解。一云。所破之人或在遠故不聞離語。或雖在遠而遣他人令領解故作方便遣人傳語。一云。對前人不聞。別有傍人傳語前人。非唯破人成業道。傍傳語人亦名間語。他方便言意在於此。基又解云。謂說語時他令不聞。或他雖聞而以方便不受其離間。此釋經中說離間語。非正釋業道。對法論說究竟者。謂所破領解此中方便他領解故可是業道。他不聞者但是業道加行故。此因通釋經亦無失。他方便者。令他說離間方便語他未領解及他不聞此二並是業道加行。因釋經文亦非正釋業道。或有義言。但說離間言若他不聞及他聞已方便不受皆是業道。此違抉擇第六十說。此究竟謂所破領。故前說善。結中有五句。一離間意樂結初句。二未壞方便結第二

【現代漢語翻譯】 現代漢語譯本 離散意心喜染污：指心懷離散之意，並因此感到歡喜，這種歡喜是受到染污的。 樂印別離者：指那些以破壞他人關係為樂的人。他們認為能夠破壞他人和諧的關係，使他人分離，是一件值得高興的事情。 泰云：喜別離者，說明在破壞他人言語交流的過程中，施展手段使他人產生隔閡，從而使破壞者感到高興。 隨印別離者：辨別他人分離的情況，如果他人真的分離了，就更加高興。 基又解釋說：第三、四句雖然產生了歡喜，但煩惱可能尚未產生。第五句對應第三句，第六句對應第四句，這兩句才真正說明煩惱的產生。第七句是說那些搬弄是非的人，他們或者使當事人聽不到，或者通過其他手段。 景雲說：真正說離間語的時候，或許當事人沒有聽到，因此沒有被破壞；或者當事人雖然聽到了，但以智慧方便觀察這些話，發現這些話是想破壞他們之間的關係，因此沒有被離間。所以說或者當事人沒有聽到，或者通過其他手段，最終造成了離間。 《十地經》說：即使他們沒有被離間，也叫做兩舌。如同他們沒有被惱怒，也叫做惡口。這裡詳細敘述了兩種解釋。一種解釋是：被破壞的人或許在遠處，因此沒有聽到離間的話；或者雖然在遠處，但派遣其他人去了解情況，因此通過方便法門派遣人去傳話。 另一種解釋是：當著前人的面不說話，另外找旁人去向前人傳話。不僅僅是破壞他人的人造了業，就連傳話的人也造了離間語的業。『他方便』的含義就在於此。 基又解釋說：說離間語的時候，讓對方聽不到，或者對方雖然聽到了，但沒有接受離間。這種解釋是解釋經中說的離間語，不是真正解釋業道。《對法論》說究竟是指被破壞的人領會了離間之意，這裡所說的方便是指他人領會了離間之意，這才是業道。他人沒有聽到，只是業道的加行。因此，這種解釋經文的方式也沒有什麼問題。『他方便』是指，讓別人說離間的方便語，但他人沒有領會，或者他人沒有聽到，這兩種情況都是業道的加行。因此，這種解釋經文的方式也不是真正解釋業道。 或者有人說：只要說了離間的話，如果對方沒有聽到，或者對方聽到了但沒有接受，都是業道。這種說法違背了《抉擇》第六十卷的說法。那裡說究竟是指被破壞的人領會了。因此，前面的說法是正確的。結論中有五句：一是離間的意樂，總結在第一句；二是未破壞的方便，總結在第二句。

【English Translation】 English version Dispersed Intentions and Joyful Defilement: This refers to having intentions of causing separation and feeling joy as a result, a joy that is defiled. Those Who Delight in the Mark of Separation: This refers to those who take pleasure in destroying the relationships of others. They consider it a joyful thing to be able to disrupt the harmony between people and cause them to separate. Tai says: 'Those who delight in separation' indicates that in the process of disrupting the communication of others, they employ means to create discord, thereby making the disruptor happy. Those Who Rejoice Upon the Mark of Separation: They discern the situation of others' separation, and if others are truly separated, they are even more delighted. Ji also explains: Although joy arises in the third and fourth lines, afflictions may not yet have arisen. The fifth line corresponds to the third line, and the sixth line corresponds to the fourth line; these two lines truly explain the arising of afflictions. The seventh line refers to those who engage in tale-bearing; they either prevent the parties involved from hearing, or they use other means. Jing says: When truly speaking divisive words, perhaps the parties involved did not hear, and therefore were not disrupted; or although the parties involved heard, they observed these words with wisdom and skillful means, discovering that these words were intended to disrupt their relationship, and therefore were not alienated. Therefore, it is said that either the parties involved did not hear, or through other means, separation was ultimately caused. The Ten Bhumi Sutra says: Even if they were not alienated, it is still called double-tongued. Just as if they were not annoyed, it is also called harsh speech. Here, two explanations are described in detail. One explanation is: The person being disrupted may be far away, and therefore did not hear the divisive words; or although far away, they send others to understand the situation, and therefore employ skillful means to send someone to convey the message. Another explanation is: Not speaking in front of the person, but finding someone else to convey the message to the person. Not only does the person disrupting others create karma, but even the person conveying the message creates the karma of divisive speech. The meaning of 'other means' lies in this. Ji also explains: When speaking divisive words, preventing the other party from hearing, or although the other party heard, they did not accept the division. This explanation is explaining the divisive speech mentioned in the sutra, not truly explaining the path of karma. The Abhidharma says that the ultimate refers to the person being disrupted understanding the meaning of division; the skillful means mentioned here refers to others understanding the meaning of division, which is the path of karma. If the other party did not hear, it is only the preliminary action of the path of karma. Therefore, this way of explaining the sutra is also not problematic. 'Other means' refers to having others speak divisive words, but the other party did not understand, or the other party did not hear; both of these situations are preliminary actions of the path of karma. Therefore, this way of explaining the sutra is also not truly explaining the path of karma. Or some say: As long as divisive words are spoken, if the other party did not hear, or if the other party heard but did not accept, it is all the path of karma. This statement contradicts the statement in the sixtieth fascicle of the Decisions. There it says that the ultimate refers to the person being disrupted understanding. Therefore, the previous statement is correct. There are five sentences in the conclusion: First, the intention of division, summarized in the first sentence; second, the means of non-disruption, summarized in the second sentence.

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句。三已壞方便結第三第四句。四染污心結第五第六句。五他方便結第七句。粗惡語中。散釋經文。初十二句廣明妙語。未后翻前妙語明粗惡語。十二句者。謂無擾動語。悅耳語。稱心語。可愛語。先首語。美妙語。分明語。易可解了語。可施功勞語。無所依止語。非可厭逆語。無邊無盡語。次攝十二為三。一尸羅語謂初一。二等歡喜語謂次三語。三說法語謂后八語。即此最後又有三種。一所趣圓滿語。謂初一者即先首語。二文詞圓滿語。次二者謂美妙語分明語。三方便圓滿語。謂餘五種。又于未來世下即上十二種語約世分別復為三種。謂未來諸佛當說十二妙語名可愛語。過去諸佛曾說名可樂語。現在諸佛今說及正領受生他愛樂名可欣語可意語。應知即等歡喜語名無量眾生可愛可樂欣可意語者。即前三語中第二等歡喜語是。彼經中名無量眾生可愛等語。言即說法語名三摩呬多語者。即前三語中第三說法語是。彼經中名三摩呬多語。即尸羅支所攝語名由無悔等漸次能引三摩地語者。三中第一尸羅律儀所攝語即是。經中由無悔等漸次能引三摩地語。上來明妙語。下明粗惡語。言此中毒螫語粗橫語者。此粗惡語中亦有眾多。謂毒螫語粗橫語。所餘粗惡語翻前白品應知者。次第翻前名擾動語不悅耳語等。然則粗語有十四句。由

辨所翻妙語皆有曲結故無略義。綺語中別句十二。初五句名邪舉罪語。則是翻律所辨舉罪五德。可知。次六句名邪說法語。后一句名放逸語故。略結言三時綺語。前粗惡語及后綺語。究竟者謂發彼語。貪慾中即此二種總名物者。謂財及具。此究竟者。謂凡彼所有定當屬我。以泛貪自物等。雖有貪染非增上故非貪道。略義中。自性謂初句。所緣謂次二。行相最後一。嗔恚中。景解。別句三。初句是嗔自性。當殺當害者。是嗔所緣。當爲衰損彼當自獲種種憂惱者。是嗔行相。略義如貪。基解。別句有五。初句嗔自性。餘四句嗔所緣。略無行相。然所貪多分同故云略義如前。要于有情方成業道。非情則輕。究竟者謂決定當害。邪見中有二。初釋經文。后結略義。前中先標總句。次顯十七別句。謂由三種意樂撥施故等者。一由著財意樂言無施。二由見取取彼斷見邪見。邪見為凈意樂故起邪見慢無愛養佈施。三執祠火天以為究竟意樂。謗無自余祠祀佈施。無妙惡行中能治者謂福業事。慳吝犯戒散亂等三名所對除。非撥流轉依處緣者。前代剎帝利等四姓與此世剎帝利等流轉為緣。此世復與後代流轉為緣。謗無此世他世他世四姓等為流轉依處緣。故言無此世。撥父母中。母是所託緣。父是種子緣。已趣各別煩惱最靜故名正至者。謂涅

【現代漢語翻譯】 現代漢語譯本 辨別所翻譯的妙語，其中都有曲折隱晦之處，因此沒有簡略的解釋。綺語中又分為十二種不同的語句。最初五句名為邪舉罪語，也就是在律中所辨別的舉罪五德，可以理解為依據這些標準進行不實的指控。接下來的六句名為邪說法語，最後一句名為放逸語。因此，簡略地總結為三種情況下的綺語。前面的粗惡語和後面的綺語，其『究竟』是指發出這些話語的行為。 貪慾中，這兩種情況總稱為『物』，指的是財物和資具。這裡的『究竟』是指凡是屬於他人的東西，都一定要歸我所有。因為泛泛地貪戀自己的東西等，雖然有貪染，但不是強烈的貪婪，所以不是貪道。在簡略的解釋中，『自性』指的是第一句，『所緣』指的是接下來的兩句，『行相』指的是最後一句。 嗔恚中，簡要解釋。別句有三句。第一句是嗔恚的自性，『當殺當害』是嗔恚的所緣，『當爲衰損彼當自獲種種憂惱』是嗔恚的行相。簡略的解釋與貪慾相同。 基解，別句有五句。第一句是嗔恚的自性，其餘四句是嗔恚的所緣。簡略的解釋中沒有行相。然而，因為所貪戀的大部分相同，所以說簡略的解釋與前面相同。一定要針對有情眾生才能構成業道，針對非情眾生則較輕。『究竟』是指決定要加害。 邪見中有兩部分。首先解釋經文，然後總結簡略的解釋。在前面的部分，先標出總句，然後顯現十七種不同的語句。『謂由三種意樂撥施故等者』，一是由於執著財物的意樂而說沒有佈施，二是由於見取而取斷見邪見，因為邪見為清凈的意樂，所以產生邪見慢，不愛護供養佈施，三是執著祭祀火天以為究竟的意樂，誹謗沒有其他的祭祀佈施。 『無妙惡行中能治者謂福業事』，慳吝、犯戒、散亂等三種稱為所要對治去除的。『非撥流轉依處緣者』，前代的剎帝利等四姓與此世的剎帝利等流轉為緣，此世又與後代流轉為緣。誹謗沒有此世他世，他世四姓等為流轉的依處緣，所以說沒有此世。撥無父母中，母親是所託之緣，父親是種子之緣。『已趣各別煩惱最靜故名正至者』，指的是涅槃。

【English Translation】 English version Distinguishing the translated subtle words, all have convoluted knots, therefore there is no abbreviated meaning. In frivolous speech, there are twelve separate sentences. The first five sentences are called 'false accusation speech,' which are the five virtues of accusation distinguished in the Vinaya. It can be understood as making false accusations based on these standards. The next six sentences are called 'false Dharma-speaking speech,' and the last sentence is called 'negligent speech.' Therefore, it is briefly summarized as frivolous speech in three situations. The preceding harsh speech and the following frivolous speech, their 'ultimate' refers to the act of uttering these words. In greed, these two situations are collectively called 'things,' referring to wealth and possessions. The 'ultimate' here means that whatever belongs to others must belong to me. Because vaguely coveting one's own things, although there is greed, it is not intense greed, so it is not the path of greed. In the abbreviated explanation, 'nature' refers to the first sentence, 'object' refers to the next two sentences, and 'characteristic' refers to the last sentence. In anger, a brief explanation. There are three separate sentences. The first sentence is the nature of anger, 'to kill and harm' is the object of anger, and 'to cause decline and loss, and they will obtain various sorrows' is the characteristic of anger. The brief explanation is the same as greed. Base explanation, there are five separate sentences. The first sentence is the nature of anger, and the remaining four sentences are the object of anger. There is no characteristic in the brief explanation. However, because most of what is coveted is the same, it is said that the brief explanation is the same as before. It must be directed at sentient beings to constitute the path of karma, and it is lighter for non-sentient beings. 'Ultimate' means deciding to harm. There are two parts to wrong views. First, explain the sutra text, and then summarize the brief explanation. In the preceding part, first mark the general sentence, and then reveal seventeen different sentences. 'That is, due to three kinds of intention, denying giving, etc.,' one is because of the intention of attachment to wealth, saying there is no giving, two is because of taking the view of annihilation, because wrong view is the intention of purity, so wrong view arises, arrogance, not loving and supporting giving, three is clinging to sacrificing to the fire god as the ultimate intention, slandering that there are no other sacrifices and giving. 'Among non-excellent and evil deeds, what can be cured refers to meritorious deeds,' stinginess, breaking precepts, and distraction are called what needs to be treated and removed. 'Not denying the causes and conditions of transmigration,' the four castes such as Kshatriyas of the previous era are the causes and conditions of transmigration with the Kshatriyas of this era, and this era is again the cause and condition of transmigration with later eras. Slandering that there is no this life or other life, the four castes of other lives, etc., are the causes and conditions of transmigration, so it is said that there is no this life. Among denying parents, the mother is the condition of entrustment, and the father is the condition of seed. 'Those who have already gone to separate afflictions and are the most peaceful are called the Rightly Gone,' referring to Nirvana (Nirvana).

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槃。正行者謂道諦。在有學因中名此世間。在無學果時名彼世間。自士伕力之所作故名自然者。謂阿羅漢由自士夫功力而得此無學果故名自然。通慧者謂第六者。謂漏盡通也。此上撥無真阿羅漢法。下復明撥無見修無學道。略義有二。第一中不結初二句。謗因者謂無施與等及無妙行惡行。謗果可知。謗功用中有四。一殖種體謂無父。二任持謂無母。三往來謂無此世。四感生業。景雲。謂謗無無想無色感生業功用。基云。謂無化生有情即中有也。前第七卷無化生有情。謂不能得見生死相。或生無色或入涅槃。便撥為無名無化生。彼據生有此據中有。所望別故亦不相違。業謂功用。中有能傳識往當生有故名感生業。阿羅漢下皆是實事。第二略義中。流轉緣者。謂無此彼世無母無父。流轉士夫者。謂無化生有情。此中基解。中有生有合名士夫。無阿羅漢等名謗對治還滅。又誹謗流轉者應知謗因不謗自相者。釋第二結中流轉。言不謗無世間父母自體。但謗無從此往彼因義。父母等能任持因義。謗還滅亦謗滅道功德不謗行此人。此究竟者謂決定非謗。十善業道中。先總標。翻前十惡可知。但明差別。然別顯離邪欲離妄語二業道。翻欲邪行中。盡壽行故久遠行故者。初是聲聞戒后是菩薩戒。諍處雪故名清等者。于欲邪行中濫招誹謗

【現代漢語翻譯】 現代漢語譯本： 『槃』（涅槃）。『正行者』指的是道諦（Dharmasatya），在有學（Śaikṣa）的因位中稱為『此世間』，在無學（Aśaikṣa）的果位時稱為『彼世間』。『自士伕力之所作故名自然者』，指的是阿羅漢（Arhat），由於自身努力而獲得無學果位，因此稱為『自然』。『通慧者』指的是第六神通，即漏盡通（Āsravakṣaya-jñāna）。 以上是撥無（否認）真正的阿羅漢之法，下面又說明撥無見道（Darśanamārga）、修道（Bhāvanāmārga）和無學道（Aśaikṣamārga）。略義有二。第一部分不總結前兩句。『謗因者』，指的是不相信佈施（Dāna）等善行，以及沒有妙行和惡行。謗果（誹謗果報）的意思可以理解。 謗功用中有四種：一是『殖種體』，指沒有父親；二是『任持』，指沒有母親；三是『往來』，指沒有此世和彼世；四是『感生業』。景雲的解釋是，誹謗沒有無想（Asañjñā）、無色（Arūpa）的感生業的功用。基云的解釋是，誹謗沒有化生（Upapāduka）的有情，也就是中陰身（Antarābhava）。前面第七卷說沒有化生有情，指的是不能得見生死相，或者生於無色界，或者進入涅槃，就否定了化生。前者是根據生有（Jāti-bhava）說的，後者是根據中有說的，所指不同，因此不相違背。『業』指的是功用。中有能夠傳遞識（Vijñāna）到下一生，因此稱為『感生業』。 『阿羅漢下皆是實事』，阿羅漢以下所說是真實的事情。第二部分略義中，『流轉緣者』，指的是沒有此世和彼世，沒有母親和父親。『流轉士夫者』，指的是沒有化生有情。這裡基的解釋是，中有和生有合起來稱為士夫。沒有阿羅漢等，稱為誹謗對治還滅。又誹謗流轉者，應該知道是誹謗因，而不是誹謗自相。解釋第二部分總結中的流轉，說不是誹謗沒有世間的父母自體，而是誹謗沒有從此往彼的因義。父母等能夠任持因義。誹謗還滅，也是誹謗滅道功德，而不是誹謗修行此道的人。『此究竟者』，指的是決定不是誹謗。在十善業道（Daśa-kuśala-karmapatha）中，先總標，翻譯前面的十惡（Daśa-akuśala）就可以知道，只是說明差別。然後分別顯示遠離邪欲（Kāma-mithyācāra）和遠離妄語（Mṛṣāvāda）兩種業道。翻譯邪欲行中，『盡壽行故久遠行故者』，前者是聲聞戒（Śrāvakayāna-śīla），後者是菩薩戒（Bodhisattva-śīla）。『諍處雪故名清等者』，在邪欲行中濫招誹謗。

【English Translation】 English version: 'Paṇa' (Nirvana). 'Right practitioner' refers to the Truth of the Path (Dharmasatya), called 'this world' in the causal stage of the Learner (Śaikṣa), and 'that world' in the fruition stage of the Non-learner (Aśaikṣa). 'Called natural because it is done by the power of one's own effort' refers to the Arhat, who is called 'natural' because he attains the fruition of non-learning through his own efforts. 'One with comprehensive wisdom' refers to the sixth supernormal power, namely the extinction of outflows (Āsravakṣaya-jñāna). The above denies the true Dharma of the Arhat, and below it explains the denial of the Path of Seeing (Darśanamārga), the Path of Cultivation (Bhāvanāmārga), and the Path of No More Learning (Aśaikṣamārga). There are two brief meanings. The first part does not summarize the first two sentences. 'Slanderer of causes' refers to not believing in giving (Dāna) and other good deeds, and that there are no wonderful or evil deeds. The meaning of slandering the result (defaming retribution) can be understood. There are four types of slander of function: first, 'the body that plants the seed', referring to having no father; second, 'sustaining', referring to having no mother; third, 'coming and going', referring to having no this world or that world; fourth, 'karma that induces rebirth'. Jingyun explains it as slandering the function of the karma that induces rebirth in the realm of non-thought (Asañjñā) and the realm of non-form (Arūpa). Ji Yun explains it as slandering sentient beings born by transformation (Upapāduka), that is, the intermediate state (Antarābhava). The previous seventh volume said that there are no sentient beings born by transformation, referring to not being able to see the characteristics of birth and death, or being born in the formless realm, or entering Nirvana, and thus denying transformation. The former is based on the existence of birth (Jāti-bhava), and the latter is based on the intermediate state, and what they refer to is different, so they do not contradict each other. 'Karma' refers to function. The intermediate state can transmit consciousness (Vijñāna) to the next life, so it is called 'karma that induces rebirth'. 'Everything below Arhat is true', what is said below Arhat is true. In the second part of the brief meaning, 'the cause of transmigration' refers to having no this world or that world, and no mother or father. 'The transmigrating person' refers to having no sentient beings born by transformation. Here, Ji explains that the intermediate state and the existence of birth together are called a person. The absence of Arhats, etc., is called slander of the antidote to cessation. Furthermore, those who slander transmigration should know that they are slandering the cause, not slandering the self-nature. Explaining the transmigration in the summary of the second part, it says that it is not slandering the self-nature of worldly parents, but slandering the meaning of the cause of not going from here to there. Parents, etc., can sustain the meaning of the cause. Slandering cessation is also slandering the merits of the path of cessation, not slandering the person who practices this path. 'This ultimate' refers to definitely not slandering. In the Ten Wholesome Paths of Action (Daśa-kuśala-karmapatha), first the general mark is given, and translating the previous ten evils (Daśa-akuśala) will make it known, only explaining the differences. Then, separately show the two paths of action of abstaining from sexual misconduct (Kāma-mithyācāra) and abstaining from false speech (Mṛṣāvāda). Translating sexual misconduct, 'because of practicing for the rest of one's life and because of practicing for a long time', the former is the Śrāvakayāna-śīla, and the latter is the Bodhisattva-śīla. 'The place of dispute is cleared, so it is called pure, etc.', in sexual misconduct, indiscriminate accusations are made.

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于理得雪名清。實無違犯名凈。下雖舉四句。但取俱句亦清亦凈名他信清凈。不以愛染已下四句釋正行清凈。當知略義則在此中者。在三清凈中。翻妄語中。應可建立謂于彼彼違諍事中應可建立。為正證者。謂無伴儻深可信故應可建立為證理人。三攝受中。欲解則前可信可妄決定意樂故。二保任則應建立可妄信故。三作用則無有虛誑則起實語之作用也。法相差別中。初標后釋。釋中初不善後善。景雲。文中於他眾生者。他者則簡自殺不成業道。眾生者簡殺草木不成業道。欲樂者故起殺心簡誤殺也。起染心者簡菩薩大悲行殺非是染心亦非業道等。乃至已下皆言起染心者悉簡菩薩。菩薩為利眾生具示行十惡等行但非染污。基又解云。五十九說。十惡業道有五相差別。一事。二想。對法說為加行。三欲樂。四煩惱。五究竟。如此殺生等於他眾生者名事。自殺及殺非情非業道故。起殺欲樂者名想。起害眾生想故。能生欲樂想從果名。起染污心者名欲樂。依此想故作如是心。我當害生起欲樂故。起殺方便者名煩惱。貪嗔癡等為方便故。殺究竟中雲所有身業者名究竟。或無間或后時死。或可此中一事二欲樂三煩惱四方便則想。對法論說為加行故。五究竟。或方便者。加行業道。略無其想。因便說方便。方便非業道。餘九業準此應知

【現代漢語翻譯】 現代漢語譯本 于理得雪名清（通過道理的分析，可以像雪一樣潔白清凈）。實無違犯名凈（實際上沒有違背戒律，稱為清凈）。下面雖然舉了四句，但只取『亦清亦凈』這一句，名為他信清凈（因為他人相信其清凈）。不以『愛染已下』四句解釋正行清凈（不以『愛染』等四句來解釋真正的修行清凈）。應當知道，簡略的意義就在這裡，在三清凈中（指他信清凈、正行清凈、煩惱斷清凈）。 翻譯妄語時，應該可以建立，即在那些互相爭論的事情中，應該可以建立（誠實）。作為真正的證人，因為沒有同伴，非常值得信任，所以應該可以建立為證明真理的人。在三種攝受中，想要理解，那麼首先是可信和可妄的決定意樂。第二是保任，那麼應該建立可信的（人）。第三是作用，那麼沒有虛假欺騙，就會產生真實語言的作用。 在法相差別中，首先標出，然後解釋。解釋中，先說不善，后說善。景雲說，文中『於他眾生』，『他』是指排除自殺，自殺不能構成業道；『眾生』是指排除殺草木，殺草木不能構成業道；『欲樂』是指故意產生殺心，排除誤殺。『起染心』是指排除菩薩的大悲心行殺，因為菩薩的行殺不是染污心，也不是業道等等。乃至以下都說『起染心』，都是爲了排除菩薩。菩薩爲了利益眾生，有時會示現行十惡等行為，但都不是染污的。 基法師又解釋說，第五十九卷說，十惡業道有五種相的差別：一是事，二是想，對法論中稱為加行，三是欲樂，四是煩惱，五是究竟。如此，殺生等於其他眾生，稱為『事』。自殺以及殺非情（無情識之物）不是業道。『起殺欲樂』稱為『想』，因為產生了想要傷害眾生的想法。能夠產生欲樂的想法，是從結果來命名的。『起染污心』稱為『欲樂』，依據這種想法，產生這樣的心：我應當傷害眾生，從而產生欲樂。『起殺方便』稱為『煩惱』，貪嗔癡等作為方便。殺究竟中說，『所有身業』稱為『究竟』，或者立即死亡，或者之後死亡。或者可以認為，這裡的事、欲樂、煩惱、方便，就是想，對法論中稱為加行。五是究竟。或者說，方便就是加行業道，省略了想法，因此就只說方便，方便不是業道。其餘九種業道，可以參照這個來理解。

【English Translation】 English version Through reasoning and analysis, one attains a purity like snow, hence 'Xue Ming Qing' (snow-like purity). Actually having no violations is called 'Jing' (purity). Although four sentences are mentioned below, only the sentence 'both pure and clean' is taken, which is called 'Ta Xin Qing Jing' (purity of others' faith, meaning purity believed by others). The four sentences from 'Ai Ran Yi Xia' (starting with attachment and defilement) do not explain 'Zheng Xing Qing Jing' (purity of right conduct). It should be known that the concise meaning lies here, within the three purities (referring to purity of others' faith, purity of right conduct, and purity of the cessation of afflictions). When translating falsehoods, it should be possible to establish, meaning in those matters of mutual dispute, honesty should be established. As a true witness, because there is no companion and is highly trustworthy, one should be established as a person who proves the truth. In the three kinds of acceptance, if one wants to understand, first there is the decisive intention of trustworthiness and untrustworthiness. Second is assurance, then a trustworthy person should be established. Third is the function, then without falsehood and deception, the function of truthful speech will arise. In the differentiation of Dharmas' characteristics, first the topic is stated, then explained. In the explanation, first the unwholesome is discussed, then the wholesome. Jing Yun said, in the text 'Yu Ta Zhong Sheng' (regarding other sentient beings), 'Ta' (other) refers to excluding suicide, as suicide does not constitute a karmic path; 'Zhong Sheng' (sentient beings) refers to excluding killing grass and trees, as killing grass and trees does not constitute a karmic path; 'Yu Le' (desire and joy) refers to intentionally generating the thought of killing, excluding accidental killing. 'Qi Ran Xin' (arising defiled mind) refers to excluding the killing done by Bodhisattvas with great compassion, because the killing done by Bodhisattvas is not with a defiled mind and is not a karmic path, and so on. Even below, all mentions of 'Qi Ran Xin' are to exclude Bodhisattvas. Bodhisattvas, for the benefit of sentient beings, sometimes manifest actions such as performing the ten non-virtuous deeds, but they are not defiled. Master Ji also explained that the fifty-ninth volume says that the ten non-virtuous karmic paths have five aspects of difference: first is the event (Shi), second is the thought (Xiang), which is called the preparatory action (Jia Xing) in Abhidharma, third is the desire and joy (Yu Le), fourth is the affliction (Fan Nao), and fifth is the completion (Jiu Jing). Thus, killing other sentient beings is called the 'event'. Suicide and killing non-sentient beings are not karmic paths. 'Qi Sha Yu Le' (arising the desire and joy of killing) is called 'thought', because the thought of wanting to harm sentient beings arises. The thought that can generate desire and joy is named from the result. 'Qi Ran Wu Xin' (arising defiled mind) is called 'desire and joy', based on this thought, such a mind arises: I should harm sentient beings, thereby generating desire and joy. 'Qi Sha Fang Bian' (arising the means of killing) is called 'affliction', greed, anger, and ignorance serve as the means. In the completion of killing, it is said that 'all bodily actions' are called 'completion', either immediate death or death later. Or it can be considered that the event, desire and joy, affliction, and means here are the thought, which is called the preparatory action in Abhidharma. Fifth is the completion. Or, the means are the preparatory karmic path, the thought is omitted, so only the means are mentioned, the means are not the karmic path. The remaining nine karmic paths should be understood in this way.

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。妄語中偽證者。謂所見聞覺知中偽證為不見等。粗惡語業道中。謂於他有情者。此據增上殊勝者語。對法等說但發惡言則成業道故。或對有情方成業道。非情不對並非業道。第六十說。粗語業道有情處起。此文亦說于有情故。然五十九及對法中說粗惡語染方發毀訾。故說發言名為究竟。非皆業道。綺語之中不說境者。獨頭綺語但發則成業道所攝。與余合者亦有境故。后三業道不同小論說無方便若起現前則是根本。第六十說殺生粗語瞋恚三種。貪瞋癡為加行瞋癡為究竟。不與取欲邪行貪慾三種三為加行貪為究竟。妄語離間綺語三三為加行三為究竟。邪見一種三為加行癡為究竟。又殺生邪行妄語離間粗語瞋恚此六業道有情處起。不與取及貪慾資財處起。有情及物皆資財故。綺語業道名身處起。邪見業道諸行處起。設謗無為不親著故。十善業道中一一皆有五緣。如理應知。下結成三業如文。大段第三業因十二種相中。初三是不善相。四由自力。五由他力。六由王等之所驅回。七已得自物而生貪慾等前貪他物此愛自財等故成差別。八有所怖畏行殺等業。如畏他而行殺等。九為有所損害。如鼠損物等。十為戲樂故行殺等。十一法想將為道理。如執害生以為正法等。十二邪見撥無因果故。既明惡業因。善業因反此可解。第四業位

中。由軟不善故生傍生中等者。十地經說。中品生畜生。下品生餓鬼。與此不同。鬼有二種。一福德。二薄福。此據薄福故中品。彼據福德故下品。亦不相違。現在所起名生位業。過去曾造之業已生已滅但有業種名習氣位業。

瑜伽論記卷第二(之下終) 大正藏第 42 冊 No. 1828 瑜伽論記

瑜伽論記卷第三(之上)(論本第九至第十)

釋遁倫集撰

論本卷第九

九門辨業中第五業門。不說士用果者。離三果外無別增相故。與異熟果中。唯言于那落迦受異熟果。對法第七及因果經云于傍生餓鬼那落迦受異熟者。彼據下中上三品殺業所受異熟。此唯據上品唯言地獄。等流果中。壽量短促等十句如次配十惡業道也。果似於因名等流果。壽量短促實增上果假名等流。邪見等流增益癡者。對法論說。諸邪見者癡增上故。成業道者唯增上故。問若爾何故業道稱邪見得果號癡增。答癡增始邪見邪見必癡增。邪見必有癡有癡未必有邪見。業道舉能依言邪見不說癡。得果說所依言癡不說于邪見。二門影略說。令知業道唯邪見癡通於鈍行故不稱業道。增上果中。此依一物以辨十果。對法依眾事以辨十果。故一一不同義各別也。此有十句亦依業道次第別配。不便宜者不順人心。景補闕

【現代漢語翻譯】 現代漢語譯本： 『中。由軟不善故生傍生中等者』。《十地經》（Dashabhumika Sutra）說，中品（殺業）生畜生道，下品（殺業）生餓鬼道。這與這裡的說法不同。鬼有二種：一是有福德的，二是薄福的。這裡指的是薄福的鬼，所以說是中品（殺業所致）。《十地經》指的是有福德的鬼，所以說是下品（殺業所致），兩者並不矛盾。現在所造的業稱為『生位業』，過去所造的業已經生滅，但還有業的種子，稱為『習氣位業』。

《瑜伽師地論記》卷第二（之下終） 大正藏第42冊 No. 1828 《瑜伽師地論記》

《瑜伽師地論記》卷第三（之上）（論本第九至第十）

釋遁倫集撰

論本卷第九

在辨別業的九個門類中，第五個是業門。不說『士用果』的原因是，除了三種果報之外，沒有其他的增長相。在『異熟果』中，只說在那落迦（Naraka，地獄）受異熟果。《對法論》（Abhidharma）第七和《因果經》（Karma-vipaka Sutra）說，在傍生（Tiryagyoni，畜生道）、餓鬼（Preta，餓鬼道）、那落迦受異熟果，那是根據下品、中品、上品三種殺業所受的異熟果而言。這裡只根據上品（殺業），所以只說地獄。在『等流果』中，壽命短促等十句話，依次對應十惡業道。果報類似於因，所以稱為『等流果』。壽命短促實際上是『增上果』，假名為『等流果』。邪見（Mithyadrishti，錯誤的見解）的等流果是增長愚癡，這是因為《對法論》說，邪見者因為愚癡而增長，所以成就業道只是因為增上。問：如果這樣，為什麼業道稱為邪見，而得果卻稱為癡增？答：因為癡增長才會有邪見，有邪見必然有癡增長。有癡未必有邪見。業道舉能依，說邪見而不說癡。得果說所依，說癡而不說邪見。這是從兩個方面簡略地說，讓人知道業道只有邪見，而癡通於鈍行，所以不稱為業道。在增上果中，這裡是依據一件事物來辨別十種果報。《對法論》是依據眾多事物來辨別十種果報，所以一一不同，意義各自不同。這裡的十句話也是依據業道的次第分別對應。『不便宜者』是不順人心。景補闕

【English Translation】 English version: 『中。由軟不善故生傍生中等者』 (Zhong. You ruan bu shan gu sheng bang sheng zhong deng zhe). The Dashabhumika Sutra (十地經, Shidi Jing) says that the middle grade (of killing karma) leads to rebirth in the animal realm (Tiryagyoni, 傍生), and the lower grade (of killing karma) leads to rebirth in the preta realm (餓鬼, egui). This differs from the statement here. There are two types of ghosts: one with merit (福德, fude) and one with little merit (薄福, bofu). This refers to the ghosts with little merit, hence the middle grade (resulting from killing karma). The Dashabhumika Sutra refers to the ghosts with merit, hence the lower grade (resulting from killing karma). These are not contradictory. Karma created in the present is called 『karma of the birth state』 (生位業, sheng wei ye). Karma created in the past has already arisen and ceased, but the seeds of karma remain, called 『karma of habitual tendencies』 (習氣位業, xi qi wei ye).

Yogacarabhumi-sastra-tika (瑜伽師地論記, Yuqie shidi lun ji), Scroll 2 (End of the Lower Section) Taisho Tripitaka, Volume 42, No. 1828, Yogacarabhumi-sastra-tika

Yogacarabhumi-sastra-tika, Scroll 3 (Upper Section) (Treatise Proper, Ninth to Tenth)

Compiled by Shi Dunlun (釋遁倫)

Treatise Proper, Scroll 9

Among the nine categories for distinguishing karma, the fifth is the karma category. The reason for not mentioning the 『purushakara-phala』 (士用果, shiyong gu, fruit of effort) is that there is no additional aspect beyond the three fruits. In the 『vipaka-phala』 (異熟果, yishu gu, fruit of maturation), it only says that one experiences the vipaka-phala in Naraka (那落迦, diyu, hell). The seventh book of the Abhidharma (對法論, Duifa lun) and the Karma-vipaka Sutra (因果經, Yinguo jing) say that one experiences the vipaka-phala in the animal realm, preta realm, and Naraka. This refers to the vipaka experienced from the lower, middle, and upper grades of killing karma. This only refers to the upper grade (of killing karma), so it only mentions hell. In the 『nisyanda-phala』 (等流果, dengliu gu, outflow fruit), the ten phrases such as 『short lifespan』 correspond in order to the ten non-virtuous karmic paths. The fruit resembles the cause, so it is called 『nisyanda-phala』. Short lifespan is actually an 『adhipati-phala』 (增上果, zengshang gu, dominating fruit), nominally called 『nisyanda-phala』. The nisyanda-phala of wrong view (Mithyadrishti, 邪見) is the increase of delusion (癡, chi), because the Abhidharma says that those with wrong views increase in delusion, so accomplishing the karmic path is only due to dominance. Question: If so, why is the karmic path called wrong view, while the fruit obtained is called increase of delusion? Answer: Because delusion increases, there is wrong view, and where there is wrong view, there must be an increase of delusion. Where there is delusion, there is not necessarily wrong view. The karmic path mentions the that on which something depends, saying wrong view without mentioning delusion. The fruit obtained mentions that which is depended upon, saying delusion without mentioning wrong view. This is a brief explanation from two aspects, letting one know that the karmic path is only wrong view, while delusion is common to dull actions, so it is not called a karmic path. In the adhipati-phala, this relies on one thing to distinguish the ten fruits. The Abhidharma relies on many things to distinguish the ten fruits, so they are different one by one, and the meanings are different. These ten phrases also correspond separately according to the order of the karmic paths. 『不便宜者』 (Bu pianyi zhe) means not according with people's hearts. Jing bu que (景補闕).

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云。依婆沙有二說。一云。方便業感人中短命因。根本業生於惡道。二云。持刀欲殺人時。令他面色無有光澤。令減外具無有光澤。令他受苦邊生惡道受苦。斷他命根不相續邊後於人中受于短命。今依瑜伽釋云。如行殺時。令他受苦面無光澤斷他命根總牽惡趣。此業餘勢後生人中障滅命業令命根促名等流果。與現法果者。則前三果由善不善現在牽生。八欲解中。四善四不善相對以明則成四對。初對緣身財。次對悲田。次對欲田。后對恩田。五無間業中第六十說。一是虛誑語。謂破僧四是身業。于中三為殺生。一是殺生加行謂出佛身血。隨應則以身語二業而為自性。別解破僧義略有十一條。一僧破。則以所破僧身不相應中不和合為性。無覆無記依異熟識於法輪等不和合故。能破體者。謂如上說是虛誑語從果為名。二是比丘非在俗。三見行非愛行。四凈行非犯戒。言不威肅故。五破異處。非佛前。以諸如來難輕逼故。六破愚夫非聖者。七忍異師聖道時。謂五法是道八正非道。八必不經宿。破法輪僧能障聖道輪。壞僧和合故。九破法輪唯此州有佛故。破羯磨通三州有教故。十破法輪。極少九人。所破分二部。能破為一故。破羯磨極少八人。分二部故。多亦不遮。十一初成道。后將入涅槃。及戒皰未起時。未立止觀第一雙時。

【現代漢語翻譯】 現代漢語譯本： 關於這個問題，《婆沙論》（Abhidharmamahāvibhāṣā-śāstra）有兩種說法。第一種說法是，方便之業感得人中短命的因，而根本之業則生於惡道。第二種說法是，當持刀欲殺人時，使他的面色失去光澤，使他的外在事物失去光澤，使他在受苦的邊緣生於惡道受苦。斷絕他的命根，使之不能相續，之後在人中遭受短命的果報。現在根據《瑜伽師地論》（Yogācārabhūmi-śāstra）解釋說，如果行殺戮時，使他遭受痛苦，面無光澤，斷絕他的命根，總的來說會牽引到惡趣。這種業的殘餘勢力，之後在人中會障礙滅命之業，使命根短促，這被稱為等流果。至於現法果，則是前三種果報由善或不善的業在現在牽引而生。在八種慾望的解釋中，四種善和四種不善相對照來說明，就形成了四對。第一對是關於身和財，第二對是關於悲田（karuṇā-kṣetra），第三對是關於欲田（kāma-kṣetra），第四對是關於恩田（guṇa-kṣetra）。在五無間業（pañcānantarya）中，第六十說，一是虛誑語（mṛṣā-vāda），即破壞僧團（saṃgha）。四種是身業（kāya-karma），其中三種是殺生。一是殺生的加行，即出佛身血（buddha-lohita-utpāda）。相應地，則以身語二業作為自性。關於破壞僧團的詳細解釋，略有十一條。一是僧團被破壞，則以所破壞的僧團身不相應中不和合為自性。無覆無記（anivṛtāvyākṛta）依異熟識（vipāka-vijñāna），在法輪（dharma-cakra）等不和合的緣故。能破壞的主體，如上面所說是虛誑語，從果報的角度來命名。二是比丘（bhikṣu）不是在家人。三是見行（dṛṣṭi-caryā）不是愛行（prema-caryā）。四是凈行（śuddha-caryā）不是犯戒（śīla-vikrama）。因為言語不威嚴恭敬的緣故。五是破壞不同的處所，不是在佛陀面前。因為諸如來難以輕慢逼迫的緣故。六是破壞愚夫，不是聖者。七是忍受不同的師父的聖道時，認為五法（pañca dharmāḥ）是道，八正道（aṣṭāṅga-mārga）不是道。八是必定不經過一夜。破壞法輪僧團能障礙聖道之輪，破壞僧團的和合。九是破壞法輪，只有此州有佛陀的緣故。破壞羯磨（karma），通三州有教法的緣故。十是破壞法輪，最少九人。所破壞的分為兩部，能破壞的為一部的緣故。破壞羯磨，最少八人，分為兩部的緣故。多也不禁止。十一是初成道（bodhi），之後將要進入涅槃（nirvāṇa），以及戒皰（śīla-vraṇa）未起時，未建立止觀（śamatha-vipaśyanā）第一雙時。

【English Translation】 English version: Regarding this, the Abhidharmamahāvibhāṣā-śāstra has two views. The first view is that skillful actions (upāya-karma) cause the condition of a short life in the human realm, while fundamental actions (mūla-karma) lead to rebirth in evil realms. The second view is that when one intends to kill someone with a knife, it causes their complexion to lose its luster, causes their external possessions to lose their luster, and causes them to be born in an evil realm to suffer. Severing their life-force, preventing its continuation, results in a short life in the human realm later on. Now, according to the Yogācārabhūmi-śāstra, if one inflicts suffering upon another during the act of killing, causing their face to lose its luster and severing their life-force, it generally leads to evil destinies. The residual force of this karma later obstructs the karma of extinguishing life in the human realm, causing the life-force to be shortened, which is called the 'equal flow' result (nisyanda-phala). As for the immediately visible result (dṛṣṭa-dharma-phala), the first three results are caused by good or bad karma drawing them forth in the present. In the explanation of the eight desires, the four good and four bad are explained in relation to each other, forming four pairs. The first pair concerns body and wealth, the second concerns the field of compassion (karuṇā-kṣetra), the third concerns the field of desire (kāma-kṣetra), and the fourth concerns the field of gratitude (guṇa-kṣetra). In the sixty explanations of the five heinous offenses (pañcānantarya), one is false speech (mṛṣā-vāda), which is the act of breaking the Saṃgha (saṃgha). Four are bodily actions (kāya-karma), of which three are killing. One is the preparatory act of killing, which is drawing blood from the body of a Buddha (buddha-lohita-utpāda). Correspondingly, it is characterized by both bodily and verbal actions. Regarding the detailed explanation of breaking the Saṃgha, there are roughly eleven points. First, when the Saṃgha is broken, it is characterized by the non-correspondence and non-harmony within the broken Saṃgha body. Uncovered and unspecified (anivṛtāvyākṛta) relies on the resultant consciousness (vipāka-vijñāna), due to the non-harmony in the Dharma wheel (dharma-cakra) and so on. The entity that can break it, as mentioned above, is false speech, named from the perspective of the result. Second, the Bhikṣu (bhikṣu) is not a layperson. Third, the practice of views (dṛṣṭi-caryā) is not the practice of love (prema-caryā). Fourth, pure conduct (śuddha-caryā) is not breaking the precepts (śīla-vikrama), because the speech is not dignified and respectful. Fifth, breaking occurs in different places, not in front of the Buddha, because the Tathāgatas are difficult to be slighted and coerced. Sixth, breaking affects foolish people, not noble ones. Seventh, when enduring the holy path of different teachers, one considers the five dharmas (pañca dharmāḥ) to be the path, and the eightfold noble path (aṣṭāṅga-mārga) not to be the path. Eighth, it definitely does not pass overnight. Breaking the Dharma wheel Saṃgha can obstruct the wheel of the holy path, destroying the harmony of the Saṃgha. Ninth, breaking the Dharma wheel occurs because only this continent has a Buddha. Breaking the Karma (karma) is because the teachings are available in all three continents. Tenth, breaking the Dharma wheel requires at least nine people, with the broken group divided into two parts and the breaker being one part. Breaking the Karma requires at least eight people, divided into two parts. More is not prohibited. Eleventh, it occurs after the initial enlightenment (bodhi), before entering Nirvāṇa (nirvāṇa), and when the precept-wound (śīla-vraṇa) has not yet arisen, when the first pair of cessation and contemplation (śamatha-vipaśyanā) has not yet been established.

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佛滅后時。未結戒時。於此六位無破法輪。除此余時方可破僧。俱舍頌言。初后皰雙前。佛滅未結戒。于如是六位。無破法輪僧。薩婆多師說。佛有宿業怨對故有。大乘示現。此五逆中害父母壞恩田故。餘三皆是壞德田故。由此成逆。三乘通故。薩遮尼犍子經所說五逆與此不同。唯大乘有。對機別故亦不相違。此五逆中破僧最重。壞功德法身故。障人天解脫道故。入聖得果離染漏盡皆悉備遮。乃至大千法輪不轉天人龍等身心亂故。定招無間一劫大罪。次出佛身血。次殺阿羅漢。次母。次父。後後漸輕。諸廣義門皆如俱舍第十八說。無間業同分者。謂無間業同類之罪。基云。污阿羅漢尼及母。是害母類。打最後有菩薩。是殺父類。或於天廟等行殺。或於委重所損害。或於貧苦田施無畏已返逼惱。是殺阿羅漢類。劫奪僧門。是破僧類。破壞靈廟等。是出佛身血。或總稱類不須別配。今解。染無學尼是殺阿羅漢類。染母是殺母類。打最後有菩薩及破壞靈廟是出佛血類。劫奪僧門是破僧類。余是殺父等類。言劫奪僧門者。景雲。僧常住僧物。由有此物僧門聚集布薩說戒。由奪此物不得和合。猶是如他欲與僧物自回入己。備泰及基解大同之。但基云。僧門者因僧所由諸所有事。泰云。既入僧門而劫奪等少少有異。問依對法第八及

【現代漢語翻譯】 現代漢語譯本 佛陀涅槃后，尚未結戒之時，在這六種情況下，沒有破法輪的情況。除此之外的其他時間，才可能發生破僧的情況。《俱舍論》的偈頌說：『初后皰雙前，佛滅未結戒，于如是六位，無破法輪僧。』 薩婆多部的論師說，佛陀有宿世的業力以及怨對，所以才會有這種情況發生。大乘佛教則認為這是佛陀的示現。這五逆罪中，殺害父母是破壞了恩田的緣故，其餘三種都是破壞了德田的緣故，因此構成逆罪。這是三乘佛教共通的。 《薩遮尼犍子經》所說的五逆罪與此不同，唯有大乘佛教才有。因為是對不同根機的眾生而說，所以並不互相違背。這五逆罪中，破僧罪最為嚴重，因為破壞了功德法身。障礙人天解脫的道路。斷絕了證入聖位、獲得果位、脫離染污、斷盡煩惱的一切可能性。乃至導致大千世界的法輪無法轉動，天人龍等身心混亂。必定招致無間地獄一劫的重罪。其次是出佛身血，再次是殺阿羅漢（Arhat，已證得涅槃的聖者），再次是殺母，再次是殺父。罪行是越來越輕的。各種廣義的解釋都如《俱舍論》第十八卷所說。 無間業的同分罪，指的是與無間業同類的罪行。窺基法師說：『玷污阿羅漢尼（Arhat nun，已證得涅槃的比丘尼）以及母親，是屬於殺母類的罪行。毆打最後有菩薩（Bodhisattva，即將成佛的菩薩），是屬於殺父類的罪行。或者在天廟等地方進行殺戮，或者對委託重任的人進行損害，或者對貧苦的田地施捨無畏之後又反過來逼迫惱亂，是屬於殺阿羅漢類的罪行。劫奪僧伽（Sangha，佛教僧團）的財物，是屬於破僧類的罪行。破壞靈廟等，是屬於出佛身血類的罪行。』或者可以總稱類別，不需要特別配對。 現在解釋，玷污無學尼是殺阿羅漢類。玷污母親是殺母類。毆打最後有菩薩以及破壞靈廟是出佛血類。劫奪僧伽的財物是破僧類。其餘的是殺父等類。說到劫奪僧伽的財物，景法師說：『僧伽常住的財物，因為有這些財物，僧伽才能聚集在一起舉行布薩（Posadha，每半月舉行的誦戒儀式）和說戒。如果奪走這些財物，僧伽就無法和合。』猶如他人想要給予僧伽財物，自己卻轉而納入自己的囊中。備泰法師和窺基法師的解釋大同小異。但窺基法師說：『僧門指的是僧伽所依賴的各種事物。』泰法師說：『已經進入僧門卻進行劫奪等行為，稍微有些不同。』 問：依照《對法論》第八卷以及...

【English Translation】 English version After the Buddha's Parinirvana (death), before the precepts are established, there is no breaking of the Dharma wheel in these six situations. Only at other times can the Sangha (Buddhist monastic community) be broken. The verses in the Abhidharmakośakārikā (Treasury of Knowledge) say: 'Beginning, end, blister, double, before, Buddha's death, precepts not yet established, in these six situations, there is no breaking of the Dharma wheel or the Sangha.' The Sarvāstivāda (a school of early Buddhism) masters say that the Buddha had past karma and grudges, so this happened. Mahayana (a major branch of Buddhism) shows this. Among these five heinous crimes, harming parents is because it destroys the field of gratitude, and the other three are because they destroy the field of merit, thus constituting heinous crimes. This is common to the Three Vehicles (referring to the three paths to enlightenment). The five heinous crimes mentioned in the Satyaka Nirgrantha Sutra are different from this and are only found in Mahayana Buddhism. Because they are spoken to beings of different capacities, they are not contradictory. Among these five heinous crimes, breaking the Sangha is the most serious because it destroys the Dharma body of merit. It obstructs the path to liberation for humans and devas (gods). It cuts off all possibilities of entering the holy ranks, attaining fruition, escaping defilement, and exhausting afflictions. Even to the point that the Dharma wheel of the great chiliocosm (a vast cosmic system) cannot turn, and the bodies and minds of devas, dragons, and others are thrown into chaos. It will definitely incur the great sin of one kalpa (an immense period of time) in Avici hell (the lowest level of hell). Next is drawing blood from the Buddha's body, then killing an Arhat (one who has attained Nirvana), then killing one's mother, then killing one's father. The sins become progressively lighter. All broad interpretations are as described in the eighteenth volume of the Abhidharmakośakārikā. The similar offenses of the karma of immediate retribution refer to sins of the same kind as the karma of immediate retribution. Master Kuiji (a prominent Chinese Buddhist monk) said: 'Defiling an Arhat nun and one's mother is a sin of the category of killing one's mother. Beating the last existence Bodhisattva (a being on the path to Buddhahood) is a sin of the category of killing one's father. Or killing in places like deva temples, or harming those entrusted with important responsibilities, or giving fearlessness to poor fields and then turning around and oppressing and harassing them, are sins of the category of killing an Arhat. Robbing the Sangha's property is a sin of the category of breaking the Sangha. Destroying sacred temples, etc., is a sin of the category of drawing blood from the Buddha's body.' Or one can generally categorize them without needing to specifically match them. Now explaining, defiling a non-learner nun is a sin of the category of killing an Arhat. Defiling one's mother is a sin of the category of killing one's mother. Beating the last existence Bodhisattva and destroying sacred temples are sins of the category of drawing the Buddha's blood. Robbing the Sangha's property is a sin of the category of breaking the Sangha. The rest are sins of the category of killing one's father, etc. Speaking of robbing the Sangha's property, Master Jing said: 'The Sangha's permanent property, because of this property, the Sangha can gather together to hold the Posadha (bi-monthly recitation of monastic rules) and recite the precepts. If this property is taken away, the Sangha cannot be harmonious.' It is like someone wanting to give property to the Sangha, but instead turning it over to their own possession. Masters Beitai and Kuiji's explanations are largely the same. But Master Kuiji said: 'The Sangha's gate refers to all the things that the Sangha relies on.' Master Tai said: 'Already entering the Sangha's gate but engaging in robbery, etc., is slightly different.' Question: According to the eighth volume of the Abhidharma and...

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此論下文。皆論五無間業一向生受。云何此中說有現受。景雲。五無間業據定處為論。諸經論中多言生受。理實通有現生后受。如造多逆則于現身且受輕苦。于次生身受其重苦。業勢未盡于地獄中死還生地獄義當后報。故對法論第八中說。如彼經云。由無間業于地獄中數數死生受大苦異熟。后補闕云。其逆業亦得現果。以苦輕故。故不得言。從初就位名作現受從重為首但言生受。基又解云。此據行逆罪故現被殺等故名現法受。彼依次生墮無間等名順生受。亦不相違。問順現受業不感總果。豈五無間業受別果耶。答由加行業受現別果。由根本業受當總果。非由一業現后俱受。從初為名名現法受。則非五無間不招總果。則由此義對法論說造眾多無間業者。所感苦具眾多猛利頓受眾苦。訶怨心經云。由無間業于那落迦中數數死生受大苦異熟。般若法華等經亦言。由謗經故從一地獄生一地獄從初為名皆順生受。此亦如是。問殺獨覺何故非逆。答少故不說。即殺阿羅漢類收。若依地藏菩薩經說。殺辟支佛不成逆罪。以彼無有說法利物故。問何故謗法不說為逆耶。解云。謗法太重超于逆類故不立也。或且對人說逆故。此約謗大法說。若依薩遮尼犍子經說五逆者。謗三乘法為第二逆也。供養慈定等得現法果者。依初生位。謂如初出慈

【現代漢語翻譯】 現代漢語譯本 以下討論的是五無間業（Panca-anantariya-karmani，五種立即導致惡果的罪業），通常認為會導致下一世立即受報。為什麼這裡說有現世受報呢？景雲（Jingyun，人名）解釋說，五無間業是根據其固定的結果來討論的。雖然許多經論中都說是下一世受報，但實際上也包括現世受報和來世受報。例如，如果造作了多種逆罪，那麼在今生可能會先受到較輕的痛苦，而在下一世則會受到更重的痛苦。由於業力尚未耗盡，在地獄中死亡后還會再次投生到地獄，這應屬於來世受報。因此，《對法論》（Abhidharma）第八卷中說：『正如經中所說，由於無間業，在地獄中多次死亡和出生，承受巨大的痛苦異熟。』后補闕（Houbuque，書名）中說：『逆業也可能產生現世的果報，因為痛苦較輕。』因此，不能說從一開始就位就稱為現世受報，而從重罪開始就只說是來世受報。 基（Ji，人名）又解釋說，這是根據行逆罪的情況，現世被殺等情況稱為現法受。而依次投生到無間地獄等情況稱為順生受，這並不矛盾。問：順現受業不會感得總果，難道五無間業會受到不同的果報嗎？答：由於加行業（輔助行為）而受到現世的果報，由於根本業（主要行為）而受到來世的總果。並非一種業同時導致現世和來世的果報。從一開始就稱為現法受，因此並非五無間業不招致總果。因此，《對法論》中說，造作多種無間業的人，所感受的痛苦器具眾多且猛烈，立即承受各種痛苦。《訶怨心經》（He Yuan Xin Jing）中說：『由於無間業，在那落迦（Naraka，地獄）中多次死亡和出生，承受巨大的痛苦異熟。』《般若經》（Prajna Sutra）、《法華經》（Lotus Sutra）等經也說，由於誹謗經典，從一個地獄投生到另一個地獄，從一開始就稱為順生受。這裡也是如此。問：為什麼殺獨覺（Pratyekabuddha，辟支佛）不算逆罪？答：因為數量少，所以沒有提及。可以歸類為殺阿羅漢（Arhat，阿羅漢）。如果按照《地藏菩薩經》（Ksitigarbha Bodhisattva Sutra）所說，殺辟支佛不算逆罪，因為他們沒有說法利物。問：為什麼誹謗佛法沒有被列為逆罪？解釋說：誹謗佛法太過嚴重，超過了逆罪的範疇，所以沒有被列為逆罪。或者只是針對人來說逆罪。這裡指的是誹謗大法。如果按照《薩遮尼犍子經》（Satyaka Nigantha Sutra）所說，五逆罪中，誹謗三乘佛法是第二逆。供養、慈定（Metta-samadhi，慈心禪定）等獲得現法果報，是根據初生位來說的，比如剛開始修習慈心。

【English Translation】 English version This discussion below concerns the five Anantariya Karmas (Panca-anantariya-karmani, the five heinous offenses that lead to immediate retribution), which are generally considered to result in immediate suffering in the next life. Why does it say here that there is retribution in the present life? Jingyun (Jingyun, a person's name) explains that the five Anantariya Karmas are discussed based on their fixed results. Although many sutras and treatises say that retribution is in the next life, in reality, it includes both present and future retribution. For example, if one commits multiple heinous offenses, one may first experience lighter suffering in this life, and then experience heavier suffering in the next life. Because the karmic force has not been exhausted, one will die in hell and be reborn in hell again, which should be considered retribution in the future. Therefore, the eighth volume of the Abhidharma says: 'As the sutra says, due to the Anantariya Karma, one dies and is born many times in hell, enduring great suffering as a result.' Houbuque (Houbuque, a book title) says: 'Heinous offenses can also produce present-life results because the suffering is lighter.' Therefore, it cannot be said that from the beginning of the position it is called present-life retribution, and from the beginning of the heavy crime it is only called next-life retribution. Ji (Ji, a person's name) further explains that this is based on the situation of committing heinous crimes, and being killed in the present life is called present-dharma retribution. And being reborn in Avici Hell (無間地獄) in sequence is called subsequent-life retribution, which is not contradictory. Question: The karma of present retribution does not result in the total result, so do the five Anantariya Karmas receive different retributions? Answer: Due to the auxiliary actions (加行業), one receives present-life retribution, and due to the fundamental actions (根本業), one receives the total result in the next life. It is not that one karma leads to both present and future retribution. From the beginning, it is called present-dharma retribution, so it is not that the five Anantariya Karmas do not bring about the total result. Therefore, the Abhidharma says that those who commit many Anantariya Karmas will experience numerous and intense instruments of suffering, and immediately endure all kinds of suffering. The He Yuan Xin Jing says: 'Due to the Anantariya Karma, one dies and is born many times in Naraka (那落迦, hell), enduring great suffering as a result.' The Prajna Sutra (般若經), the Lotus Sutra (法華經), and other sutras also say that due to slandering the scriptures, one is reborn from one hell to another, and from the beginning, it is called subsequent-life retribution. The same is true here. Question: Why is killing a Pratyekabuddha (獨覺, 辟支佛) not considered a heinous offense? Answer: Because the number is small, it is not mentioned. It can be classified as killing an Arhat (阿羅漢). According to the Ksitigarbha Bodhisattva Sutra (地藏菩薩經), killing a Pratyekabuddha is not considered a heinous offense because they do not teach the Dharma to benefit others. Question: Why is slandering the Dharma not listed as a heinous offense? It is explained that slandering the Dharma is too serious, exceeding the scope of heinous offenses, so it is not listed as a heinous offense. Or it is only referring to heinous offenses against people. This refers to slandering the Great Dharma. According to the Satyaka Nigantha Sutra (薩遮尼犍子經), among the five heinous offenses, slandering the Dharma of the Three Vehicles is the second heinous offense. Offering, Metta-samadhi (慈定, 慈心禪定), etc., obtaining present-dharma retribution is based on the initial stage, such as the beginning of practicing Metta.

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定無諍滅定。得預流及阿羅漢果亦爾。非久出后不說獨覺。少故略之。其實亦得。一來不還非初得聖故不說。問何故但說慈定不說悲喜定舍定等耶。答喜舍劣故。悲通散故。于與世間出世間樂慈等勝故。無諍等亦爾。內證真無諍。外息諸煩惱。勝愿智等。故不說余。于學無學僧別者。對法說。佛為上首僧。謂對佛前諸所有僧或是佛弟子凡聖學無學僧名佛為上首僧。此言僧故非是別人。與增上果者謂亦由受現法果業者。謂不但由他。亦由自現業見佛供養等。業天者。世人多以善惡由天。理實由業。說業名天。損益門有八者。初七則是身三語四如次配之。八合是意三業道。亦可前亦則前六種。第七第八諸業共引。第六業增上中有六。前四通於善惡。第五不善。第六唯善。初一利相。第二勤相。第三自性中。初語四校量。次身三。后意三總校三業。別量十業業道中。先色後心。色中先重后輕。意業道中先輕後重。作法不同亦無過失。然三罰業意業最重。五僻見邪見重。五無間業破僧重。所望別故。今此明業不望無間。故語業輕理無過失。第七業顛倒中。殺生相似同分罪者。加行業道似根本故。執受顛倒但言乃至綺語不說意三業道者。身語七支通戒性故。共所知故。色易執故。第八業差別中有二。初列四位業名。后隨別釋。列

【現代漢語翻譯】 現代漢語譯本： 『定無諍滅定』（通過修習無諍三昧和滅盡定而獲得的果位）。獲得預流果（Sotapanna，須陀洹，入流果）及阿羅漢果（Arhat，阿羅漢，無學果）也是如此。因為獨覺（Paccekabuddha，辟支佛）證果后不會很快出定，所以這裡沒有提及，因為數量少而省略了。實際上，他們也能獲得這些果位。一來果（Sakadagami，斯陀含）和不還果（Anagami，阿那含）不是最初證得聖果，所以沒有提及。問：為什麼只說慈定（Metta，慈心禪定）而不說悲定（Karuna，悲心禪定）、喜定（Mudita，喜心禪定）、舍定（Upekkha，舍心禪定）等呢？答：因為喜定和舍定比較低劣，悲定容易散亂，而慈定在給予世間和出世間的快樂方面更為殊勝，所以只說慈定。無諍定等也是如此，因為它們能內證真實的無諍，外息諸煩惱，並且具有殊勝的愿智等功德，所以沒有說其他的禪定。關於有學僧（Sekha，還在學習的僧人）和無學僧（Asekha，已經完成學習的僧人）的區別，這是在《阿毗達摩》（Abhidhamma，論藏）中說明的。『佛為上首僧』是指佛陀領導的僧團，即在佛陀面前的所有僧人，無論是佛陀的弟子，還是凡夫、聖者、有學或無學僧，都稱為『佛為上首僧』。這裡說的是僧團，而不是指其他人。『與增上果者』是指也通過受持現法果的業力而獲得果位的人，即不僅僅依靠他人，也依靠自己現世的業力，如見佛供養等。『業天者』是指世人大多認為善惡是由天神決定的，但實際上是由業力決定的，所以說業力就是天。『損益門有八者』，最初的七種分別對應身三業和語四業，依次對應。第八種是意三業道。也可以說前六種業是前六種，第七種和第八種是諸業共同引發的。第六種業增上中有六種，前四種通於善惡，第五種是不善，第六種唯善。第一種是利益之相，第二種是勤奮之相，第三種是自性之中。最初是語四業的校量，其次是身三業，最後是意三業，總校量三業。分別衡量十業業道中，先說色法，后說心法。色法中先說重業，后說輕業。意業道中先說輕業，后說重業。作法不同也沒有過失。然而，在三種懲罰業中，意業最重。五種邪見中，僻見和邪見最重。五無間業中，破僧最重。因為所期望的不同，現在這裡說明的是業力，不是指無間業，所以說語業輕，道理上沒有過失。『第七業顛倒中，殺生相似同分罪者』，是因為加行業道類似於根本業道。『執受顛倒但言乃至綺語不說意三業道者』，是因為身語七支通於戒律的性質，是共同所知的，色法容易執著。『第八業差別中有二』，首先列出四種業位的名稱，然後分別解釋。列出。

【English Translation】 English version: 'Fixed Non-Contention Cessation Samadhi' (the fruit obtained through the practice of Non-Contention Samadhi and Cessation Samadhi). It is the same for obtaining the Sotapanna (Stream-enterer) and Arhat (Worthy One) fruits. Because Paccekabuddhas (Solitary Buddhas) do not quickly emerge from Samadhi after attaining enlightenment, they are not mentioned here, as their numbers are few and thus omitted. In reality, they can also attain these fruits. The Sakadagami (Once-returner) and Anagami (Non-returner) are not mentioned because they are not the initial attainments of the holy fruit. Question: Why is only Metta (loving-kindness) Samadhi mentioned, and not Karuna (compassion) Samadhi, Mudita (sympathetic joy) Samadhi, Upekkha (equanimity) Samadhi, etc.? Answer: Because Mudita and Upekkha are inferior, and Karuna is prone to distraction, while Metta is superior in giving worldly and otherworldly happiness, only Metta is mentioned. It is the same for Non-Contention Samadhi, etc., because they can internally verify true non-contention, externally cease all afflictions, and possess superior wish-fulfilling wisdom, etc., so other Samadhis are not mentioned. Regarding the difference between Sekha (trainee) and Asekha (one beyond training) monks, this is explained in the Abhidhamma (Higher Doctrine). 'The Sangha with the Buddha as the head' refers to the Sangha led by the Buddha, that is, all monks in the presence of the Buddha, whether they are disciples of the Buddha, ordinary people, saints, trainees, or those beyond training, are called 'the Sangha with the Buddha as the head.' Here, it refers to the Sangha, not other individuals. 'Those who give increasing fruit' refers to those who also obtain fruit through the karma of receiving the fruit of the present Dharma, that is, not only relying on others, but also relying on their own present karma, such as seeing the Buddha and making offerings. 'Karma-deva' refers to the fact that most people in the world believe that good and evil are determined by gods, but in reality, they are determined by karma, so karma is called deva (god). 'There are eight doors of benefit and harm,' the first seven correspond to the three actions of body and the four actions of speech, in that order. The eighth is the three mental actions. It can also be said that the first six actions are the first six, and the seventh and eighth are jointly caused by all actions. Among the six increases in the sixth action, the first four are common to good and evil, the fifth is evil, and the sixth is only good. The first is the aspect of benefit, the second is the aspect of diligence, and the third is in nature. Initially, it is the comparison of the four actions of speech, then the three actions of body, and finally the three actions of mind, a total comparison of the three actions. Separately measuring the ten paths of karma, first speak of form, then speak of mind. Among forms, first speak of heavy karma, then speak of light karma. Among the paths of mental karma, first speak of light karma, then speak of heavy karma. Different methods of practice are not a fault. However, among the three types of punitive karma, mental karma is the heaviest. Among the five wrong views, perverse views and wrong views are the heaviest. Among the five heinous crimes, breaking the Sangha is the heaviest. Because the expectations are different, here we are explaining karma, not referring to heinous crimes, so saying that speech karma is light is not a fault in principle. 'Among the seventh karma inversions, those who commit similar offenses of killing,' is because the added path of action is similar to the root path of karma. 'Holding onto inversions, but only speaking of even frivolous speech and not speaking of the three mental paths of karma,' is because the seven branches of body and speech are common to the nature of precepts, are commonly known, and form is easy to cling to. 'There are two differences in the eighth karma,' first list the names of the four positions of karma, and then explain them separately. List.

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位有四。一有五種二門。二有十種三門。三有一種四門。四有一種五門。作業者謂若思業若思已所起身語業者。審決定思名思業。發動勝思名思已所起身語業。或發動思名思業。此思所起身語二業名思已所起身語業。此解與對法同。彼云。思業云何。謂福非福不動業。思已業云何。謂身語意業。三藏解云。前是方便思業。后是根本三業。不作業者。景雲。謂卒爾心起意思業。非是為起身語前方便思故。無所起根本身語二業。備述兩釋。一云。分別心所造業名作業。任運心所作業名不作業。一云。惺悟心所造業名作業。迷亂心所作業名不作業。又解。作業通加行根本業道表無表業未滅未舍名作業。即二業種子加行根本。表無表業已滅已舍名不作業。不成就故。無勝作用故。基云。加行根本諸表業名作業。有起作故。諸無表業名不作業。無起作故。此通三乘表無表業故不說意。增長不增長業中。八自性無記業者。基師解云。謂善不善非業道攝。中下品性。非三性中無記性也。自體不增名無記故。或三性中無記之業。九悔所損業者。八十九說。諸作不增長業。若無追悔不修對治可當受果名增長業。若追悔等名不增長。或先增長業由追悔等如未生怨名不增長。不追悔等名增長業。第六十說。依未解脫者建立定受業故。解脫者起

【現代漢語翻譯】 現代漢語譯本 位有四種情況。第一種情況包含五種二門（兩種分類方式）。第二種情況包含十種三門（三種分類方式）。第三種情況包含一種四門（四種分類方式）。第四種情況包含一種五門（五種分類方式）。 『作業』指的是思業，或者是由思慮之後所引發的身語業。經過審慎決定的思慮稱為『思業』。發動強烈的思慮稱為『思已所起身語業』。或者，發動的思慮稱為『思業』，而這種思慮所引發的身語二業稱為『思已所起身語業』。這種解釋與《對法論》的觀點相同。《對法論》中說：『思業是什麼？』指的是福業、非福業和不動業。『思已業是什麼？』指的是身語意業。 三藏的解釋是：前者是方便思業，後者是根本三業（身語意業）。『不作業』指的是，景法師說，突然之間心中生起的思意思業，不是爲了引發身語業而預先進行的方便思慮，因此沒有引發根本的身語二業。這裡詳細敘述了兩種解釋。一種說法是：通過分別心所造的業稱為『作業』，通過任運心所造的業稱為『不作業』。另一種說法是：通過清醒的心所造的業稱為『作業』，通過迷亂的心所造的業稱為『不作業』。 還有一種解釋是：『作業』包括加行和根本業道，以及表業和無表業，只要這些業還沒有滅盡或捨棄，就稱為『作業』。也就是說，這兩種業的種子、加行和根本，以及表業和無表業，一旦滅盡或捨棄，就稱為『不作業』，因為它們不再成就，也沒有強大的作用。 窺基法師說：加行和根本的各種表業稱為『作業』，因為它們有起作。各種無表業稱為『不作業』，因為它們沒有起作。這裡涵蓋了三乘（聲聞乘、緣覺乘、菩薩乘）的表業和無表業，因此沒有提到意業。 在增長和不增長業中，八種自性無記業，窺基法師解釋說，指的是善業和不善業，但不是業道所攝，屬於中品或下品性質，也不是三性（善、惡、無記）中的無記性。因為其自體沒有增長，所以稱為無記。或者，三性中的無記之業。 九種悔所損業，第八十九卷說，所有造作的不增長業，如果沒有追悔，也不修習對治，那麼將來會受到果報，這稱為增長業。如果追悔等，就稱為不增長業。或者，先前的增長業，由於追悔等，就像未生怨（Ajatasattu）一樣，稱為不增長。不追悔等，稱為增長業。第六十卷說，這是依據未解脫者而建立的定受業，解脫者生起（的業）。

【English Translation】 English version There are four categories. The first has five types of two-fold classifications. The second has ten types of three-fold classifications. The third has one type of four-fold classifications. The fourth has one type of five-fold classifications. 'Karma-to-be-done' refers to volitional karma, or physical and verbal karma arising from thought. Deliberate and decisive thought is called 'volitional karma'. Initiating superior thought is called 'physical and verbal karma arising from thought'. Alternatively, initiating thought is called 'volitional karma', and the physical and verbal karma arising from this thought is called 'physical and verbal karma arising from thought'. This explanation is the same as that in the Abhidharma. It says: 'What is volitional karma?' It refers to meritorious, demeritorious, and imperturbable karma. 'What is karma-done?' It refers to physical, verbal, and mental karma. The Tripitaka explains: the former is expedient volitional karma, and the latter is the fundamental three karmas (physical, verbal, and mental). 'Karma-not-to-be-done' refers to, as Jing said, the sudden arising of thought-intention karma, which is not a preliminary expedient thought for initiating physical and verbal karma, and therefore does not initiate fundamental physical and verbal karma. Two explanations are given in detail. One explanation is: karma created by discriminating mind is called 'karma-to-be-done', and karma created by spontaneous mind is called 'karma-not-to-be-done'. Another explanation is: karma created by a conscious mind is called 'karma-to-be-done', and karma created by a confused mind is called 'karma-not-to-be-done'. Another explanation is: 'Karma-to-be-done' includes preparatory and fundamental karmic paths, as well as manifest and non-manifest karma. As long as these karmas have not been extinguished or abandoned, they are called 'karma-to-be-done'. That is, the seeds, preparatory actions, and fundamental actions of these two karmas, as well as manifest and non-manifest karma, once extinguished or abandoned, are called 'karma-not-to-be-done', because they are no longer accomplished and have no powerful effect. Ji (Kuiji) said: the various manifest karmas of preparatory and fundamental actions are called 'karma-to-be-done', because they have initiation. The various non-manifest karmas are called 'karma-not-to-be-done', because they have no initiation. This covers the manifest and non-manifest karmas of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), so mental karma is not mentioned. Among increasing and non-increasing karmas, the eight types of intrinsically neutral karma, Master Ji explains, refer to virtuous and non-virtuous karmas, but not those included in the karmic path, belonging to the middle or lower quality, and not the neutral nature among the three natures (virtuous, non-virtuous, neutral). Because its own nature does not increase, it is called neutral. Or, the neutral karma among the three natures. The nine types of karma damaged by repentance, Volume 89 says, all created non-increasing karmas, if there is no repentance and no cultivation of antidotes, then the future will receive retribution, which is called increasing karma. If there is repentance, etc., it is called non-increasing karma. Or, the previous increasing karma, due to repentance, etc., like Ajatasattu (Ajatasattu), is called non-increasing. Non-repentance, etc., is called increasing karma. Volume 60 says, this is based on the fixed-retribution karma established for those who are not liberated, and the karma arising from those who are liberated.

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道伏斷。對法論說。有五種故思造業。一他所教敕。二他所勸請。三無所了知。四根本執著。謂三毒蔽心猛利執著所起諸業。五顛倒分別。謂勝無罪所行惡業。於此五中根本執著顛倒分別若作若增長非不受異熟重故。餘三雖作而不增長不必受異熟輕故。彼論釋。作者謂起造諸業令其現行。增長者謂令習氣增益。故思業者謂故思已若作業若增長業等者。此中故作或增長名故思業。非故作或增長名不故思業。對法論說故思業與此相違。通增長不增長故。此依殊勝強思當定招異熟名故思業。彼依但是故思所作非任運業通不當得果皆名故思。所望別故亦不相違。順定受業不定業者。三藏解云。順定受業時報俱定。不定反此。基又解云。即前故思業當定招異熟。前不故思業當不定招異熟。對法論說。決定受業者。決定有三。一作業定。由宿業力感決定身。於此生中必造此業期限決定終不違越。佛等神力亦不能制。二受異熟定。即此所說順定受業果定當受。時未定故。三分位定。謂順現受生受后受分位定業。此中義顯若業道攝業名順定受。加行後起通定不定。若未悔未解脫說名定業。已悔已解脫名不定業。此云作及增長者。作作現業增增種子故也。已熟未熟業者。景雲。前是生熟果竟功能盡業。后是功能仍續。基云。過去及現在正

【現代漢語翻譯】 現代漢語譯本 道伏斷：對《法蘊論》說，有五種情況會因故意思維而造業：一、受他人教唆；二、受他人勸請；三、對事理一無所知；四、根本執著（指三毒矇蔽內心，強烈執著所引起的各種業）；五、顛倒分別（指認為殊勝無罪而做的惡業）。在這五種情況中，因根本執著和顛倒分別所造作或增長的業，必定會承受異熟果報，而且果報沉重。其餘三種情況，即使造作了業，但如果沒有增長，不一定會承受異熟果報，而且果報較輕。《法蘊論》解釋說，『作者』是指發起造作各種業，使其顯現於行為；『增長者』是指使業的習氣不斷增長。所以，『故思業』是指經過故意思維后，所造作或增長的業等等。這裡，因為經過故意思維而造作或增長的業，才稱為『故思業』；不是經過故意思維而造作或增長的業，則不稱為『故思業』。《法蘊論》所說的『故思業』與此相反，它包括增長和不增長的業。這裡是依據殊勝而強烈的思，必定會招感異熟果報的業，才稱為『故思業』。《法蘊論》是依據僅僅是經過故意思維所造作的業，即使不是任運業，也包括不會得到果報的業，都稱為『故思』。因為所期望的不同，所以也不互相矛盾。 順定受業和不定業：三藏的解釋是，順定受業的時間和果報都是確定的，不定業則與此相反。窺基的解釋是，前面所說的故思業，必定會招感異熟果報；前面所說的不故思業，則不一定會招感異熟果報。《法蘊論》說，決定受業有三種決定：一、作業決定，由於宿業的力量，感得決定的身，在此生中必定會造作此業，期限是決定的，終究不會違越，即使是佛等的神力也不能阻止。二、受異熟決定，就是這裡所說的順定受業，果報必定會承受，只是時間未定。三、分位決定，指順現受、順生受、順后受的分位決定業。這裡的意思很明顯，如果是業道所攝的業，就稱為順定受業，加行和後起通於定和不定。如果未曾懺悔，未曾解脫，就稱為定業；已經懺悔，已經解脫，就稱為不定業。這裡所說的『作』和『增長』，『作』是造作現業，『增長』是增長種子。 已熟和未熟的業：景暉說，前者是已經成熟，果報已經結束，功能已經耗盡的業；後者是功能仍然延續的業。窺基說，過去和現在正在...

【English Translation】 English version 『Dao Fu Duan』: The Abhidharmakosa-shastra says that there are five reasons for creating karma through intentional thought: 1. Being taught by others; 2. Being persuaded by others; 3. Having no knowledge of things; 4. Fundamental attachment (referring to the various karmas arising from the three poisons obscuring the mind and intense attachment); 5. Inverted discrimination (referring to evil karmas done under the belief that they are superior and without fault). Among these five, the karmas created or increased due to fundamental attachment and inverted discrimination will definitely bear the fruit of vipaka (異熟), and the retribution will be heavy. The other three, even if karma is created, if it is not increased, it will not necessarily bear the fruit of vipaka, and the retribution will be lighter. The Abhidharmakosa-shastra explains that 『creator』 refers to initiating and creating various karmas, causing them to manifest in behavior; 『increaser』 refers to continuously increasing the habit energy of karma. Therefore, 『intentional karma』 refers to the karmas created or increased after intentional thought, and so on. Here, karmas created or increased through intentional thought are called 『intentional karma』; karmas not created or increased through intentional thought are not called 『intentional karma』. The 『intentional karma』 mentioned in the Abhidharmakosa-shastra is the opposite of this, including both increased and non-increased karmas. Here, it refers to the karma of superior and strong thought that will definitely bring about the fruit of vipaka, which is called 『intentional karma』. The Abhidharmakosa-shastra refers to the karma created only through intentional thought, even if it is not effortless karma, including karmas that will not receive retribution, all are called 『intentional thought』. Because the expectations are different, they do not contradict each other. Definite and Indefinite Karma: The Tripitaka explains that definite karma has a definite time and retribution, while indefinite karma is the opposite. Kuiji (窺基) explains that the intentional karma mentioned earlier will definitely bring about the fruit of vipaka; the unintentional karma mentioned earlier will not necessarily bring about the fruit of vipaka. The Abhidharmakosa-shastra says that there are three certainties in definite karma: 1. Certainty of action, due to the power of past karma, one obtains a definite body, and in this life, one will definitely create this karma, the time limit is definite, and it will never be violated, even the divine power of Buddhas cannot stop it. 2. Certainty of receiving vipaka, which is the definite karma mentioned here, the retribution will definitely be received, but the time is uncertain. 3. Certainty of division, referring to the definite karma of sequentially experiencing retribution in the present life, the next life, and subsequent lives. The meaning here is very clear, if it is karma included in the path of karma, it is called definite karma, and the prayoga (加行) and subsequent actions are common to both definite and indefinite. If one has not repented and has not been liberated, it is called definite karma; if one has repented and has been liberated, it is called indefinite karma. The 『creating』 and 『increasing』 mentioned here, 『creating』 is creating present karma, and 『increasing』 is increasing the seed. Mature and Immature Karma: Jinghui (景暉) says that the former is karma that has matured, the retribution has ended, and the function has been exhausted; the latter is karma whose function continues. Kuiji (窺基) says that the past and present are...

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生果業名已熟業。未來及現在當生果業名未熟業。三性業中。有覆無記亦名無記業。非三善根三不善根為因緣故。律儀所攝業等者。別解脫律儀業。依抉擇文。用信等五根及思六法為性。此取發業因等起心故六法為體。若取戒體正取七支種子相續防非義邊假立。現行別解脫律儀現起身語一念則滅非律儀體。對法雲。即七眾所受律儀。出家五眾及近事近住。由出家者盡壽遠離惡行欲行。由近事者盡壽離惡行不離欲行。由近住者不能盡壽離惡行欲行。故別解脫三類建立。或靜慮等至果斷律儀所攝業者。基云。靜慮者色界四靜慮。等至者四無色界。果者依靜慮無色所修生功德。斷者則靜慮無色相應現思遠防欲界諸犯戒非之斷戒也。果則斷戒果之斷也。體則定生律儀。三乘通身語大乘兼意業。有釋。斷者則是無為性戒。果是定生律儀。今此解業既言果斷不言斷果斷非無為。如前說善。或果與斷二俱戒體故雙取之。唯初未至有斷對治。上諸地中成遠分斷。此依有漏定生戒義。抉擇分說。唯色界有。此文及第三分文通無色有。對法唯依色界建立。彼自會云。以無色界粗色無故略不建立。泰法師云。四禪四空為因所發律儀名果。則是靜慮無色律儀。複名斷戒。則定果為斷惑方便故。非正斷惑以有漏故。無漏律儀所攝業者。謂見諦者由

【現代漢語翻譯】 現代漢語譯本 生果業指的是已經成熟的業。未來和現在將要產生的果報的業，稱為未成熟的業。在三種性質的業中，有覆無記業也稱為無記業，因為它不是由三種善根或三種不善根作為因緣產生的。律儀所攝的業等，例如別解脫律儀業（Pratimoksha-samvara karma），根據《抉擇分》（Vyakarana）的說法，以信等五根（五種感官能力：信、精進、念、定、慧）以及思等六法（六種心理活動：欲、勝解、念、定、慧、作意）為體性。這裡取的是發起業的因和等起心，所以以六法為體。如果取戒體，則是取七支（七種戒條）的種子相續，以及防止違犯的意義而假立的。現行的別解脫律儀，在身語產生的一念之間就滅了，不是律儀的本體。《對法》（Abhidharma）中說，這是七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）所受持的律儀。出家五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）因為他們盡其一生遠離惡行和性慾行為；優婆塞（Upasaka）和優婆夷（Upasika）盡其一生遠離惡行，但不離性慾行為；優婆塞（Upasaka）和優婆夷（Upasika）不能盡其一生遠離惡行和性慾行為。因此，別解脫律儀分為三類建立。 或者，由靜慮（Dhyana）等至（Samapatti）果斷律儀所攝的業。基（Vasubandhu）說：『靜慮』指的是四靜慮（四禪）；『等至』指的是四無色定（四空定）。『果』指的是依靠靜慮和無色定所修習而產生的功德。『斷』指的是與靜慮和無色定相應的現行思，能夠遠離和防止欲界的各種犯戒行為，是斷戒的行為。『果』則是斷戒行為所產生的果報。本體是定生律儀（Dhyana-born precepts），三乘（聲聞乘、緣覺乘、菩薩乘）共通，包括身語，大乘兼顧意業。有一種解釋是，『斷』指的是無為性的戒律，『果』是定生律儀。現在這裡解釋業，既然說了『果斷』，卻沒有說『斷果』，說明斷不是無為法，如同前面所說的善法。或者，果和斷都是戒體，所以同時取用。只有最初的未至定（未到地定）有斷的對治作用，上面的各個地中成就遠分斷。這是依據有漏的定生戒的意義。抉擇分說，只有有。此文和第三分文都通於無色界有。對法只依據建立。他們自己解釋說，因為無色界沒有粗色，所以略而不建立。泰法師說，以四禪和四空為因所發起的律儀，稱為果，也就是靜慮和無色律儀。又名斷戒，因為定果是斷惑的方便，但不是真正斷惑，因為它是有漏的。無漏律儀所攝的業，指的是見諦者（已經證悟真理的人）由...

【English Translation】 English version 'Ripe karma' refers to karma that has already matured. Karma that will produce results in the future or present is called 'unripe karma.' Among the three types of karma, 'covered unwholesome karma' is also called 'unwholesome karma' because it is not caused by the three wholesome roots or the three unwholesome roots. Karma included in the precepts (Samvara), such as the Pratimoksha-samvara karma (individual liberation precepts), according to the Vyakarana (Explanation), is characterized by the five roots of faith, etc. (the five sense faculties: faith, effort, mindfulness, concentration, and wisdom) and the six dharmas of thought, etc. (the six mental activities: desire, resolution, mindfulness, concentration, wisdom, and attention). Here, it takes the cause of initiating karma and the arising mind, so it takes the six dharmas as its essence. If we take the essence of the precepts, it is taking the seed continuum of the seven branches (seven precepts) and the meaning of preventing transgressions, which is nominally established. The current Pratimoksha-samvara, in the moment of arising of body and speech, ceases and is not the essence of the precepts. The Abhidharma says that these are the precepts received by the seven assemblies (bhikshus, bhikshunis, shikshamanas, shramaneras, shramanerikas, upasakas, upasikas). The five assemblies of renunciants (bhikshus, bhikshunis, shikshamanas, shramaneras, shramanerikas) because they spend their lives abstaining from evil deeds and sexual activity; the Upasakas and Upasikas spend their lives abstaining from evil deeds but not from sexual activity; the Upasakas and Upasikas cannot spend their lives abstaining from evil deeds and sexual activity. Therefore, the Pratimoksha-samvara is established in three categories. Or, karma included in the Dhyana (meditative absorption) Samapatti (attainment) fruit-severance precepts. Vasubandhu says: 'Dhyana' refers to the four Dhyanas (four meditations); 'Samapatti' refers to the four formless attainments (four formless realms). 'Fruit' refers to the merits produced by cultivating based on Dhyana and the formless realms. 'Severance' refers to the present thought corresponding to Dhyana and the formless realms, which can distance and prevent various transgressions of the desire realm, which is the act of severing precepts. 'Fruit' is the result of the act of severing precepts. The essence is Dhyana-born precepts, common to the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana), including body and speech, and the Mahayana includes mental karma. One explanation is that 'severance' refers to precepts that are unconditioned in nature, and 'fruit' is Dhyana-born precepts. Now, here, explaining karma, since it says 'fruit-severance' but does not say 'severance-fruit,' it indicates that severance is not an unconditioned dharma, like the wholesome dharmas mentioned earlier. Or, both fruit and severance are the essence of the precepts, so they are both taken. Only the initial Anagamya-dhyana (access concentration) has the counteracting effect of severance, and in the upper realms, it achieves distant severance. This is based on the meaning of conditioned Dhyana-born precepts. The Vyakarana says that only there is. This text and the third part of the text both apply to the formless realm. The Abhidharma only establishes based on. They themselves explain that because the formless realm does not have coarse form, it is omitted. Master Tai says that the precepts initiated by the four Dhyanas and the four formless realms are called fruit, which are Dhyana and formless precepts. It is also called severance precepts, because the fruit of Dhyana is a means of severing afflictions, but it is not truly severing afflictions, because it is conditioned. Karma included in the unconditioned precepts refers to those who have seen the truth (those who have realized the truth) by...

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無漏力所得遠離性則道共戒。此等並據止非遮防之戒則是止善。泛爾禮佛誦經等名為作善。泰法師云。別解脫表戒亦通種子上假立不同。無表唯依種說以相續故。其道定無表隨心有無故依現假立。若爾出定之時為成就不。備法師云。雖過未無而義說成。斯有何失。然不相續故。唯依現行假立。泰法師云。通依現種立。不律儀亦依不善七支業種相續遮善義邊立。依下抉擇文。七支別支前後而得。又一一支皆得重支。讒刺者。唯行讒儜譏刺於他以求活命。不良之類恐喝之輩。斷獄者。西域別立斷獄之人求財活命。此有十二。對法有十四。此無彼三。一獵鹿。二捕魚。三害牛。彼無此一。謂斷獄涅槃經中說有十六。牛羊豬雞為利故養。肥已轉賣。為利故買。買已屠殺。則為八種。捕魚捕鳥獵師劫盜魁膾兩舌獄卒咒龍復為八故。無此斷獄縛象。雜心說十二。屠羊養豬養雞捕魚捕鳥獵師作賊魁膾守獄咒龍伺獵屠犬。諸文不同。略舉爾端。非唯爾所。不爾專行殺馬驢等豈非彼耶。此皆據彼所殺害緣境說論。體但是七支不善業也。施自性者謂思所起能捨所施物身業語業者。對法唯識俱取三業思並無貪為性。今以無貪說為因緣。以思說在等起門中故。自性中取身語業。據表外彰三乘通論。故唯身語不說意業。戒自性中。以三業為性故言

【現代漢語翻譯】 現代漢語譯本： 無漏智力所獲得的遠離（Nirvana）的性質，與道共戒（Dharmaruci-śīla）有關。這些都基於『止』，而非『遮防』之戒，因此是『止善』。泛泛地禮佛、誦經等，被稱為『作善』。 泰法師說：『別解脫戒（Prātimokṣa-śīla）』，也通於種子上假立，有所不同。『無表戒（Avijñapti-śīla）』唯依種子而說，因為它有相續性。其道定無表，隨心有無，所以依現行假立。如果這樣，出定之時是否成就呢？ 備法師說：『雖然過去和未來沒有，但從意義上說成就。這有什麼錯呢？』然而因為不相續，所以唯依現行假立。泰法師說：『通依現行和種子而立。』 『不律儀（Asamvara）』也依不善的七支業（Sapta karma-pathāḥ）的種子相續，從遮善的意義上建立。依據下文的抉擇文，七支的各個支分是前後獲得的。而且每一個支分都得到重支。 『讒刺者』，專門通過讒言、誹謗、譏諷他人來求取活命。『不良之類』，是恐嚇之輩。『斷獄者』，在西域專門設立斷獄之人，以此求財活命。這裡有十二種，對法（Abhidharma）中有十四種。這裡沒有彼三：一是獵鹿，二是捕魚，三是害牛。彼沒有此一：即斷獄。 《涅槃經（Nirvana Sutra）》中說有十六種：爲了利益而飼養牛羊豬雞，養肥後轉賣；爲了利益而購買，買后屠殺，這是八種。捕魚、捕鳥、獵師、劫盜、魁膾（劊子手）、兩舌（挑撥離間）、獄卒、咒龍，又是八種。這裡沒有斷獄和縛象。 《雜心論（Abhidharma-hṛdaya）》說有十二種：屠羊、養豬、養雞、捕魚、捕鳥、獵師、作賊、魁膾、守獄、咒龍、伺獵、屠犬。各種經文說法不同，只是略舉一些端倪，並非只有這些。不然，專門殺馬、驢等，難道不是這些嗎？ 這些都是根據他們所殺害的緣境而說的，本體只是七支不善業。 『施自性』，是指思所引起的能捨所施之物。『身業語業』，對法（Abhidharma）和唯識（Vijñānavāda）都取三業（身語意）的思和無貪為自性。現在以無貪說為因緣，因為思在等起門中說，自性中取身語業，根據表外彰顯三乘通論，所以只說身語業，不說意業。戒的自性中，以三業為自性，所以這樣說。

【English Translation】 English version: The nature of detachment (Nirvana) attained by the power of undefiled wisdom is related to Dharmaruci-śīla (道共戒). These are all based on 'cessation' (止), rather than 'prevention' (遮防) precepts, and are therefore 'cessation of good' (止善). Generally, acts such as paying homage to the Buddha and reciting scriptures are called 'performing good' (作善). Master Tai said: 'Prātimokṣa-śīla (別解脫戒) also applies to the hypothetical establishment of seeds, which are different. Avijñapti-śīla (無表戒) is only spoken of based on seeds because it has continuity. Its path is definitely non-manifest, depending on whether the mind is present or absent, so it is hypothetically established based on the present.' If so, is it accomplished when one emerges from Samadhi (定)? Master Bei said: 'Although the past and future do not exist, it is accomplished in meaning. What is wrong with this?' However, because it is not continuous, it is only hypothetically established based on the present. Master Tai said: 'It is generally established based on the present and seeds.' Asamvara (不律儀) is also established based on the continuous seeds of the seven unwholesome karmic paths (Sapta karma-pathāḥ), from the meaning of preventing good. According to the determination text below, the various branches of the seven branches are obtained sequentially. Moreover, each branch obtains a heavy branch. 'Slanderers' (讒刺者) specialize in seeking a living by slandering, defaming, and ridiculing others. 'Bad types' (不良之類) are those who intimidate. 'Judges' (斷獄者) are specially established in the Western Regions to judge cases and make a living from it. There are twelve types here, and fourteen in Abhidharma (對法). This one does not have the three: one is hunting deer, two is fishing, and three is harming cattle. That one does not have this one: namely, judging cases. The Nirvana Sutra (涅槃經) says there are sixteen types: raising cattle, sheep, pigs, and chickens for profit, and reselling them after fattening them; buying for profit, and slaughtering them after buying, these are eight types. Fishing, catching birds, hunters, robbers, executioners (魁膾), double-tongued (挑撥離間), jailers, and cursing dragons, are another eight types. This one does not have judging cases and binding elephants. The Abhidharma-hṛdaya (雜心論) says there are twelve types: slaughtering sheep, raising pigs, raising chickens, fishing, catching birds, hunters, thieves, executioners, jailers, cursing dragons, stalking prey, and slaughtering dogs. The various scriptures have different statements, only some clues are briefly mentioned, not only these. Otherwise, isn't specializing in killing horses, donkeys, etc., these? These are all based on the objects of harm they kill, the substance is only the seven unwholesome karmic paths. 'The nature of giving' (施自性) refers to the ability to give away what is given, caused by thought. 'Physical and verbal karma' (身業語業), both Abhidharma (對法) and Vijñānavāda (唯識) take the thought of the three karmas (body, speech, and mind) and non-greed as their nature. Now, non-greed is said to be the cause, because thought is said in the arising gate, and physical and verbal karma are taken in the nature, according to the manifestation of the three vehicles, so only physical and verbal karma are mentioned, not mental karma. In the nature of precepts, the three karmas are taken as the nature, so it is said.

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身語業等。如唯識說。受菩薩戒故通三業。依處通情非情者。性戒遮戒。隨其所應通依二故。修性自性謂三摩地者。其四無量慈體無瞋悲體不害善體不嫉舍則三善根善舍數也。今從所依故定為體。依處者。則所緣三界有情總為三類。一無苦無樂與樂名慈。二有苦拔濟名悲。三有樂助喜名喜。于初類起離癡想。于第二類起離瞋想。于第三類起離貪想。平等令離惡名舍。此舉慈境等取餘三。辨具三者相貌指如余經。福業者謂感善趣異熟等者。福業於人天受總異熟。及順五趣受者。四趣受別異熟。其地獄中受等流果相似別報。總言順五。有義不然。成唯識說。余處說彼有等流樂。應知彼依隨轉理說故。大乘中彼無善果。由善業故受苦輕微名為得果更無別報。不同小乘地獄四塵復善業感。又釋。離非天為一合成六趣故。說善業順五趣有地獄實無。備云。有義善業亦得能感地獄別果故。如小地獄得涼風等。順不苦不樂受業中。別報唯第四靜慮已上業者。此有二義。一云。三定已下有別報受果。此及對法不說有業者。據多分善業感樂受果少分善業感舍受果。故略不論。不爾何故下地善業不得彼果。二云。三定已下無別善舍業。第六識中舍果寂靜。下業粗故善但招樂。故無舍果。問下善業粗不招舍果。第八舍果下業不招。答總別果故

【現代漢語翻譯】 現代漢語譯本 身語業等（身、口、意三種行為）。如《唯識論》所說，因為受菩薩戒的緣故，可以統攝這三種行為。所依賴的處所包括有情和非有情眾生，這是因為性戒（本質上禁止的行為）和遮戒（爲了防止過失而禁止的行為），根據情況，都可以依賴這兩者。修習自性，也就是三摩地（專注的狀態），其中的四無量心：慈心的體性是沒有嗔恨，悲心的體性是沒有傷害，喜心的體性是沒有嫉妒，舍心則是三種善根的善舍（平等心），這裡是從所依賴的處所出發，所以以禪定為體性。所依賴的處所，就是所緣的三界有情眾生，總共分為三類：第一類是沒有痛苦也沒有快樂的眾生，給予他們快樂叫做慈；第二類是有痛苦的眾生，救濟他們叫做悲；第三類是有快樂的眾生，幫助他們感到喜悅叫做喜。對於第一類眾生，生起遠離愚癡的想法；對於第二類眾生，生起遠離嗔恨的想法；對於第三類眾生，生起遠離貪婪的想法。平等地讓他們遠離惡行叫做舍。這裡只舉了慈心的境界，其餘三種心也類似。辨別具備這三種心的相貌，可以參考其他經典。 福業（善業）是指能夠感得善趣（好的去處）的異熟果（成熟的果報）等等。福業在人道和天道中，總的來說是感受異熟果，以及順應五趣（地獄、餓鬼、畜生、人、天）的果報。四惡趣感受的是不同的異熟果，地獄中感受的是等流果（與之前行為相似的果報），也就是相似的差別果報。總的來說是順應五趣。有一種觀點不同意這種說法。《成唯識論》說，其他地方說地獄眾生也有等流的快樂，應該知道那是依據隨順轉化的道理來說的，在大乘佛教中，地獄眾生沒有善果，因為善業的緣故，感受的痛苦稍微減輕，這可以稱為得到果報，但沒有其他的差別果報。這不同於小乘佛教認為地獄中的四塵（地、水、火、風）可以重新感得善業。還有一種解釋，將非天道合併到其他五道中，合成為六道，所以說善業順應五趣，地獄實際上沒有。備云說，有一種觀點認為善業也能感得地獄的差別果報，比如小地獄中可以感受到涼風等等。順應不苦不樂感受的業中，差別果報只有第四禪以上的業才能感得。這裡有兩種解釋：一種說法是，三禪以下的業會有差別果報感受果報，這裡以及《對法論》沒有說有這種業，是因為大部分善業感得快樂的果報，少部分善業感得舍受（不苦不樂的感受）的果報，所以省略不談。否則，為什麼下地的善業不能感得彼果呢？另一種說法是，三禪以下沒有善的舍受業，第六識中的舍果是寂靜的，下地的業粗糙，所以善業只能招感快樂，因此沒有舍受的果報。問：下地的善業粗糙，不能招感舍受的果報，第八識的舍受果報，下地的業不能招感嗎？答：因為總果和別果的緣故。

【English Translation】 English version Actions of body, speech, and mind. As the Vijnaptimatrata (Yogacara) says, because of taking the Bodhisattva precepts, it encompasses the three karmas. The basis of reliance includes sentient and non-sentient beings because the nature precepts (prohibitions on inherently wrong actions) and the prohibitive precepts (prohibitions to prevent faults) can, as appropriate, rely on both. Cultivating the nature, which is Samadhi (state of concentration), includes the four immeasurables: loving-kindness whose nature is without hatred, compassion whose nature is without harm, joy whose nature is without jealousy, and equanimity which is the good equanimity of the three good roots. Here, based on the place of reliance, it is considered to have the nature of concentration. The place of reliance is the sentient beings of the three realms, which are divided into three categories: first, those who have neither suffering nor happiness, giving them happiness is called loving-kindness; second, those who have suffering, relieving them is called compassion; third, those who have happiness, helping them to feel joy is called joy. For the first category of beings, generate the thought of being free from delusion; for the second category of beings, generate the thought of being free from hatred; for the third category of beings, generate the thought of being free from greed. Equitably freeing them from evil is called equanimity. Here, only the realm of loving-kindness is mentioned, the other three are similar. To distinguish the characteristics of possessing these three minds, refer to other sutras. Meritorious karma (good karma) refers to the ability to experience the Vipaka (ripe result) of good destinies, etc. Meritorious karma in the realms of humans and gods generally experiences the Vipaka, and accords with the five destinies (hell, hungry ghosts, animals, humans, gods). The four evil destinies experience different Vipakas, and in hell, one experiences the Nisyananda-phala (result similar to the cause), which is a similar differentiated result. Generally speaking, it accords with the five destinies. One view disagrees with this. The Vijnaptimatrata says that other places say that beings in hell also have Nisyananda-phala happiness, it should be known that this is based on the principle of following transformation, in Mahayana Buddhism, beings in hell do not have good results, because of good karma, the suffering experienced is slightly reduced, this can be called obtaining a result, but there is no other differentiated result. This is different from Hinayana Buddhism, which believes that the four elements (earth, water, fire, wind) in hell can re-experience good karma. Another explanation is that the Asura realm is merged into the other five realms, combining into six realms, so it is said that good karma accords with the five destinies, hell actually does not exist. Bei Yun says that one view believes that good karma can also experience the differentiated result of hell, such as feeling a cool breeze in minor hells. Among the karmas that accord with neither suffering nor happiness, only the karma of the fourth Dhyana (meditative state) and above can experience differentiated results. There are two explanations for this: one explanation is that the karma of the three Dhyanas and below will have differentiated results, this and the Abhidharma do not say that there is this karma, because most good karma experiences the result of happiness, and a small part of good karma experiences the result of equanimity, so it is omitted. Otherwise, why can't the good karma of the lower realms experience that result? Another explanation is that there is no good equanimity karma below the third Dhyana, the result of equanimity in the sixth consciousness is tranquil, the karma of the lower realms is coarse, so good karma can only attract happiness, therefore there is no result of equanimity. Question: The good karma of the lower realms is coarse and cannot attract the result of equanimity, can't the karma of equanimity in the eighth consciousness be attracted by the karma of the lower realms? Answer: Because of the general result and the specific result.

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不應為例。景雲。今大乘中雖無文說。以理而言。于善趣中以上善感舍受。以何賴耶是總報故。兼感六識舍報。下善感喜樂。以別報故。于惡趣中上惡感本識舍受。以是總報故。亦兼感六識舍受。下惡感苦受。以是別報故。順現法受業等中。此及對法皆說有三。從初為名。現唯別報余通總別。第六十卷有四業。一異熟定。二時分定。三二俱定。四二俱不定。顯揚十九說有五業。一現法受決定。二生受決定。三后受決定。四受報決定。五作業決定。景雲。準下文判八業是大乘義。經部日出論師取大乘義于彼部中分別八業。今依此文。雖言三時業亦收八業盡。何者。時定異熟不定時果俱定。是三時業不待說成。報定時不定時報俱不定二種之業。若得果時不離三時。隨何時得異熟果。則此時攝。故言在三時義攝八業。亦可此中但辨三時時報俱定之業。亦可此中唯取時定報不定時報俱定兩句業為三時業。則不得攝報定時不定時報俱不定。學業者謂若異生等者。謂諸異生髮三乘心解脫分善已后皆名為學。學業通有漏無漏。無學亦爾。非學非無學業者謂除前二餘相續中所有善不善無記業者。問前學身無學身中俱取解脫分抉擇分及無漏業名學無學。彼學身中所有漏分善不善無記業。無學身中福分善業及無記業。豈非並是非學非無學業

。若爾何故復于俱非業云謂除前二餘相續中所有善不善無記業耶拔法師有三釋。一云。前二身中雖有福分善等。以從多分皆名學無學業。故除前二。謂未發心前諸異生位一切業名俱非也。二云。除前二者。除前學無學二身中學無學業也。余相續中者。此余語即通謂除學無學身中及余異生身中所有福分善業無記業等並是俱非。三云。謂除前二餘相續中者。除前學無學二相續中所有學無學業也。所有善不善無記業者。異生身中學人身中所有福分善業不善業及無記業。無學身中所有福分善及無記業並是俱非業。故言所有善不善無記業也。六十六中唯說聖者以為有學從勝得故。此據所依合而為論學者生得善等亦名為學。不爾便非不順彼故。見所斷業者謂受惡趣不善等業者。等取女人身業第八有業無想天業郁單越業及鬼畜別報善業。以得見道畢竟不受故。修所斷業等者。有不善業亦於人天受別報苦受。故與善業及無記業同修道斷。問善與無記非是障體。云何修斷。解云。亦為煩惱縛緣未得離系故說修斷。然依抉擇中。說斷有漏善及無記蘊體名斷。故抉擇云。斷見惑得斷界。斷修惑得無慾界。此二有餘涅槃。斷有漏善及無記蘊得滅界。此是無餘涅槃。又見斷煩惱親發惡業者一向感於惡趣總別二報。若據因亡果喪斷者亦名見道斷。故

余處文說一切惡趣蘊界處皆是見斷。若據斷緣縛義邊。是則惡趣總別二報皆是修斷。故別處云。一切無覆無記蘊體皆是修斷。若見斷惑但作遠因等起發於善業感人天總別二報。此業及報俱是修斷。以從修斷善心發業感報。非見斷惑親發起故。修斷煩惱若增上品親發惡業感惡道中總別之業則說能發是修道斷。若作遠因疏發惡業感惡趣報則是見斷。以彼親從見惑所發故。西方又云。依惡趣身所起五識是見斷。依善趣身所起五識是修斷。又善惡業感彼賴耶舍受。三藏云。亦兼感六識中舍受報是異熟生舍。問見道已前七方便善。亦感人天別報。何故不說是修斷耶。答曰。已說。謂受善趣。善業中說。黑黑等四業中。非福業名黑黑。謂三惡趣總業及五趣別惡。其不動業名白白。謂色無色界總別善業。其諸福業名黑白黑白業。謂欲界人天總業及順五趣別善業。善為不善之所怨對故名黑白黑白業。由未斷黑業故其福業得此名。此中景解。此說未離欲時福業名黑白業。是則瑜伽黑等四業攝業不盡。以不攝彼離欲人起欲界善業。然三藏云。離欲時善是未離欲善之類得言攝盡。此等三種對法論說。若因若果俱得其名黑黑因染污故果不可愛樂故。白白因不染污故果可愛樂故。黑白黑白因惡雜善故果惡所雜故。欲界福業果定為非福雜故黑白黑白

。自有非福果不為福雜故。不名白黑白黑業。又彼論說。黑黑業者謂不善業者。意取斷善人所起純不善業。及不斷善人所起根本方便純不善業以為黑黑。若不善業與彼善業相雜或為根本或為方便。如此不善則與彼善合。立黑白黑白之業。問曰。何故瑜伽一切非福業皆名黑黑。對法則除與善相雜不善余獨起者方名黑黑。解云。瑜伽以欲界不善業強雖有與相間起者不為善雜。是故一切不善皆名黑黑。對法則據純起不善業不為善間故名黑黑。若相間起則屬第三黑白業收。又對法及六十六說。白白業者謂三界善業。黑白黑白業謂欲界雜業非一剎那業通善惡。然依意樂及由方便合說一業名為雜業。謂有業意樂故黑方便故白則矯誑心相修諸善。或有業意樂故白方便故黑則訓弟子發身語惡。此黑白業通善惡性。此論依福非福不動三業以明黑黑等業。彼論依純雜善惡以明黑黑等業。故不相違。非黑非白非異熟業能盡諸業等者。不染污故名非黑。非有漏善故名非白。不招無覆無記果故名無異熟果。能斷前三業故名能盡諸業。則取一切無漏方便無間二道為第四業。對法亦云。非黑非白業能盡諸業者。謂于方便無間道中諸無漏業是彼諸業斷對治故。不同小論唯說十七無漏思為第四業。問曰。二論同取方便無間道中諸無漏業者。為取意思為亦取

【現代漢語翻譯】 現代漢語譯本：自有非福之果，因為它不是福與非福混合的緣故，所以不稱為黑白或黑白業。而且《瑜伽師地論》中說，『黑黑業』是指不善業，意思是針對斷絕善根的人所產生的純粹不善業，以及未斷絕善根的人所產生的根本和方便的純粹不善業，才稱為黑黑業。如果是不善業與善業相互夾雜，或者作為根本或者作為方便，那麼這種不善業就與善業結合，稱為黑白或黑白業。 問：為什麼《瑜伽師地論》將一切非福業都稱為黑黑業？ 答：《阿毗達磨對法論》則認為，除了與善業相雜的不善業之外，其餘單獨產生的才稱為黑黑業。 解釋：《瑜伽師地論》認為欲界的不善業力量強大，即使有與善業相間產生的，也不能算作與善業相雜，所以一切不善業都稱為黑黑業。《阿毗達磨對法論》則根據純粹產生的不善業，不與善業相間雜的，才稱為黑黑業。如果相間產生，則屬於第三種黑白業所包含。 而且，《阿毗達磨對法論》及《六十六論》中說，『白白業』是指三界的善業。『黑白黑白業』是指欲界的雜業，不是指一個剎那的業，而是通於善與惡。然而，根據意樂和方便，合起來說一個業稱為雜業。例如，有的業因為意樂是黑的，方便是白的，就是指以虛偽的心去修行各種善事。或者有的業因為意樂是白的，方便是黑的，就是指教訓弟子時發出身語的惡行。這種黑白業通於善與惡的性質。 此論是依據福、非福、不動三種業來說明黑黑等業。而《瑜伽師地論》是依據純粹和雜染的善惡業來說明黑黑等業。所以兩者並不矛盾。 『非黑非白非異熟業，能盡諸業』等，因為不染污的緣故，稱為非黑。因為不是有漏善的緣故，稱為非白。不招感無覆無記果的緣故，稱為無異熟果。能夠斷除前面三種業的緣故，稱為能盡諸業。這就是指一切無漏的方便道和無間道這兩種道，作為第四種業。《阿毗達磨對法論》也說，『非黑非白業能盡諸業』，是指在方便道和無間道中的各種無漏業，因為它們是對治斷除前面那些業的緣故。這與《小論》只說十七種無漏思作為第四種業不同。 問：兩種論典都認為方便道和無間道中的各種無漏業，是指意思還是也指...

【English Translation】 English version: The result of non-blessedness exists because it is not a mixture of blessedness and non-blessedness; therefore, it is not called black-white or black-white karma. Moreover, the Yogācārabhūmi-śāstra states that 'black-black karma' refers to unwholesome karma, specifically the purely unwholesome karma arising from those who have severed their roots of goodness, and the purely unwholesome karma of root and means arising from those who have not severed their roots of goodness, which are called black-black karma. If unwholesome karma is mixed with wholesome karma, or serves as the root or means, then this unwholesome karma combines with the wholesome karma and is called black-white or black-white karma. Question: Why does the Yogācārabhūmi-śāstra call all non-blessed karma black-black karma? Answer: The Abhidharma-kośa considers that only the independently arising unwholesome karma, not mixed with wholesome karma, is called black-black karma. Explanation: The Yogācārabhūmi-śāstra considers that the unwholesome karma of the desire realm is powerful, and even if it arises intermittently with wholesome karma, it is not considered mixed with wholesome karma; therefore, all unwholesome karma is called black-black karma. The Abhidharma-kośa, on the other hand, considers that purely arising unwholesome karma, not interspersed with wholesome karma, is called black-black karma. If it arises intermittently, it belongs to the third category of black-white karma. Moreover, the Abhidharma-kośa and the Shastras on Sixty-Six Matters state that 'white-white karma' refers to the wholesome karma of the three realms. 'Black-white black-white karma' refers to the mixed karma of the desire realm, not referring to karma of a single moment, but encompassing both wholesome and unwholesome. However, based on intention and means, a karma is collectively called mixed karma. For example, if the intention of a karma is black and the means are white, it refers to cultivating various good deeds with a deceitful mind. Or if the intention of a karma is white and the means are black, it refers to uttering evil deeds of body and speech when instructing disciples. This black-white karma encompasses both wholesome and unwholesome natures. This treatise explains black-black karma based on the three karmas of blessedness, non-blessedness, and immovability. The Yogācārabhūmi-śāstra explains black-black karma based on pure and impure wholesome and unwholesome karmas. Therefore, the two are not contradictory. 'Non-black, non-white, non-resultant karma, which exhausts all karmas,' etc., is called non-black because it is not defiled. It is called non-white because it is not wholesome with outflows. It is called non-resultant because it does not produce results of neutral and obscured karma. It is called capable of exhausting all karmas because it can cut off the previous three karmas. This refers to the two paths of the unobstructed path (anantarya-marga) and the path of liberation (vimukti-marga), as the fourth type of karma. The Abhidharma-kośa also states, 'Non-black, non-white karma can exhaust all karmas,' referring to the various undefiled karmas in the path of means and the unobstructed path, because they are the antidotes to cut off those previous karmas. This differs from the Smaller Treatise, which only speaks of seventeen undefiled thoughts as the fourth type of karma. Question: Both treatises consider the various undefiled karmas in the path of means and the unobstructed path to refer to intention or also to...

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身語為第四業。景解。雖未見文以理應取聖道同時意思為第四業。以聖道起時無別身語二業云體。但就意思假立身語七支為道共。或推假至實故以意思為第四業。以彼意思與無漏慧相應共起為斷對治故。此中無間親斷惑種。由加行道損惑功能。基復釋言。若依此卷文。二乘見道中一無間道及漸離欲。前八無間思唯盡黑黑業。第九無間道雙盡純黑及與雜業。離四靜慮及四無色。第九無間道唯盡白白業。此依漸次得果者說。若依初未至及初定。超入見道得第三果一無間道離純黑及雜。若先已離上地染依四靜慮得第三果一無間思離純黑及雜。隨其所應並白白業。若從初果取第四果前八無間思唯離黑黑業。第九無間思俱離三業。若諸菩薩見道一無間思唯離黑黑業。金剛喻定一無間思雙斷三業。一切惡業道生則斷一切善業。離緣縛故要離自地染盡時盡故第九無間思方說盡白業。上來所說說斷有漏種子思業。若伏現行唯除見道無無漏加行。所餘修道並加行道能伏現行。此中但說諸無漏業。是前三業斷對治故。二乘解脫道雖亦有斷。及菩薩十地所知障諸對治所斷。皆非業故。所以不說。故對法雲。謂于加行無間道中諸無漏業依勝建立故不取余。勝進道等皆依別行亦非全伏諸品業故。所以不說。若依對法說前三業。二乘次第得果見道一

【現代漢語翻譯】 現代漢語譯本 身語為第四業。景解（景解：人名，此處指對經文的解釋）。雖未見文，以理應取聖道同時意思為第四業。以聖道起時，無別身語二業云體。但就意思假立身語七支為道共。或推假至實，故以意思為第四業。以彼意思與無漏慧相應共起，為斷對治故。此中無間親斷惑種，由加行道損惑功能。基（基：人名，此處指對經文的解釋）復釋言。若依此卷文，二乘見道中，一無間道及漸離欲，前八無間思唯盡黑黑業。第九無間道雙盡純黑及與雜業。離四靜慮及四無色，第九無間道唯盡白白業。此依漸次得果者說。若依初未至及初定，超入見道得第三果，一無間道離純黑及雜。若先已離上地染，依四靜慮得第三果，一無間思離純黑及雜，隨其所應並白白業。若從初果取第四果，前八無間思唯離黑黑業。第九無間思俱離三業。若諸菩薩見道，一無間思唯離黑黑業。金剛喻定一無間思雙斷三業。一切惡業道生則斷一切善業。離緣縛故，要離自地染盡時盡故，第九無間思方說盡白業。上來所說說斷有漏種子思業。若伏現行，唯除見道無無漏加行。所餘修道並加行道能伏現行。此中但說諸無漏業，是前三業斷對治故。二乘解脫道雖亦有斷，及菩薩十地所知障諸對治所斷，皆非業故，所以不說。故對法雲。謂于加行無間道中，諸無漏業依勝建立故不取余。勝進道等皆依別行，亦非全伏諸品業故，所以不說。若依對法說前三業，二乘次第得果見道一

【English Translation】 English version Body and speech are the fourth karma. Jingjie (Jingjie: a person's name, referring to the interpretation of the scripture here) explains that although there is no explicit text, it is reasonable to take the simultaneous intention of the holy path as the fourth karma. Because when the holy path arises, there is no separate body and speech karma cloud body. However, the seven branches of body and speech are hypothetically established as common to the path based on intention. Or, pushing the hypothetical to the real, intention is taken as the fourth karma. Because that intention corresponds and arises together with the non-outflow wisdom, it is for the sake of severing the counteracting forces. Here, the seed of delusion is directly severed without interruption, and the function of delusion is damaged by the path of application. Ji (Ji: a person's name, referring to the interpretation of the scripture here) further explains. If based on this volume of text, in the path of seeing of the two vehicles, in one uninterrupted path and gradual detachment from desire, the first eight uninterrupted thoughts only exhaust black and black karma. The ninth uninterrupted path doubly exhausts pure black and mixed karma. Apart from the four meditations and the four formless realms, the ninth uninterrupted path only exhausts white and white karma. This is said according to those who gradually attain the fruit. If based on the initial unreached and the initial concentration, surpassing and entering the path of seeing to attain the third fruit, one uninterrupted path is separated from pure black and mixed. If one has already separated from the defilements of the upper realms, relying on the four meditations to attain the third fruit, one uninterrupted thought is separated from pure black and mixed, and accordingly also white and white karma. If taking the fourth fruit from the first fruit, the first eight uninterrupted thoughts only separate from black and black karma. The ninth uninterrupted thought separates from all three karmas. If all Bodhisattvas see the path, one uninterrupted thought only separates from black and black karma. The Vajra-like Samadhi, one uninterrupted thought, simultaneously severs the three karmas. When all evil karma paths arise, all good karma is severed. Because of being separated from the bonds of conditions, it is necessary to separate from the exhaustion of the defilements of one's own realm, so the ninth uninterrupted thought is said to exhaust white karma. What has been said above speaks of severing the outflowing seed of thought karma. If subduing the present activity, only the path of seeing has no non-outflowing application. The remaining cultivation path and application path can subdue the present activity. Here, only the non-outflowing karmas are spoken of, because they are the counteracting forces that sever the first three karmas. Although the path of liberation of the two vehicles also has severance, and the obstructions to knowledge of the ten grounds of Bodhisattvas, all that is severed by the counteracting forces are not karma, so they are not spoken of. Therefore, the Abhidharma says. It is said that in the path of application and uninterrupted path, the non-outflowing karmas are not taken because they are established based on superiority. The path of superior progress, etc., all rely on separate practices, and do not fully subdue the karmas of all categories, so they are not spoken of. If based on the Abhidharma to speak of the first three karmas, the two vehicles gradually attain the fruit, seeing the path as one

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無間思及漸次離欲。前八無間思離純黑雜雜通二性故。第九無間思離純黑及雜盡並白白業。離四色四無色第九無間思唯離白白業。此依漸次得果說。若依四靜慮超入見道得第三果一無間思亦離三種。若從初果超取第四果前八無間思並菩薩見道唯離純黑及雜業。第九無間思並菩薩金剛喻定三業俱離。此說斷種子。若伏現行唯除見道餘一切位皆加加行道。余義同前。別說離縛等斷義亦不定。應如理思。曲穢濁業兩番出體。一者外道善不善業名曲。則此曲業及此法異生於聖教倒見者住見取者邪決定者猶預覺者善不善業名穢。則上二業及此法異生於聖教中不決定者善不善業名濁。二者唯于外道法中有此三業。如文。基云。此中合有三釋。一義云。外道善不善業名曲障。佛法直道故。即此曲名穢。污正法故污身心故。則此曲穢名濁。滓惡法故溷身心故。皆通善不善故。此論云。謂即曲業亦名穢業。即曲穢業亦名濁業。二義云。曲業如前。穢業者。謂內法異生於佛教中無明貪瞋慢身邊見合名顛倒見者。見戒取名住自見取者。邪見名邪決定者。疑名猶預覺者。隨其所應或相應或為近因或為遠因所起善不善三業名穢業。污正法故染穢惡故。則內異生於邪正門俱不決定以疑為先名猶預覺者。所有善不善業名濁業。因疑所起極滓穢故殘惡業

【現代漢語翻譯】 現代漢語譯本 無間思（Anantarya-smrti，無間之思）及漸次離欲。前八無間思離純黑（完全的黑色業）雜雜通二性故。第九無間思離純黑及雜盡並白白業（完全的白色業）。離四色四無色（四禪定和四空定）第九無間思唯離白白業。此依漸次得果說。若依四靜慮超入見道得第三果，一無間思亦離三種。若從初果超取第四果，前八無間思並菩薩見道唯離純黑及雜業。第九無間思並菩薩金剛喻定（Vajropama-samadhi，金剛喻定）三業俱離。此說斷種子。若伏現行唯除見道餘一切位皆加加行道。余義同前。別說離縛等斷義亦不定。應如理思。曲穢濁業兩番出體。一者外道善不善業名曲。則此曲業及此法異生於聖教倒見者住見取者邪決定者猶預覺者善不善業名穢。則上二業及此法異生於聖教中不決定者善不善業名濁。二者唯于外道法中有此三業。如文。基云。此中合有三釋。一義云。外道善不善業名曲障。佛法直道故。即此曲名穢。污正法故污身心故。則此曲穢名濁。滓惡法故溷身心故。皆通善不善故。此論云。謂即曲業亦名穢業。即曲穢業亦名濁業。二義云。曲業如前。穢業者。謂內法異生於佛教中無明貪瞋慢身邊見合名顛倒見者。見戒取名住自見取者。邪見名邪決定者。疑名猶預覺者。隨其所應或相應或為近因或為遠因所起善不善三業名穢業。污正法故染穢惡故。則內異生於邪正門俱不決定以疑為先名猶預覺者。所有善不善業名濁業。因疑所起極滓穢故殘惡業

【English Translation】 English version Anantarya-smrti (Anantarya-smrti, thought of no interval) and gradual detachment from desires. The first eight Anantarya-smrtis detach from purely black (completely black karma) and mixed karma because of their dual nature. The ninth Anantarya-smrti detaches from purely black, mixed, and purely white karma (completely white karma). Apart from the four form realms and four formless realms (four Dhyanas and four formless Samapattis), the ninth Anantarya-smrti only detaches from purely white karma. This is according to the gradual attainment of results. If, relying on the four Dhyanas, one transcends into the path of seeing and attains the third fruit, one Anantarya-smrti also detaches from all three types. If one transcends from the first fruit to attain the fourth fruit, the first eight Anantarya-smrtis, along with the Bodhisattva's path of seeing, only detach from purely black and mixed karma. The ninth Anantarya-smrti, along with the Bodhisattva's Vajropama-samadhi (Vajropama-samadhi, diamond-like samadhi), detaches from all three karmas. This speaks of cutting off the seeds. If subduing the manifest actions, only the path of seeing is excluded; in all other stages, the path of application is added. The remaining meanings are the same as before. The separate explanation of detachment from bonds and other definitions of cutting off are also not fixed. One should contemplate according to reason. Crooked, defiled, and turbid karmas are explained in two ways. First, the good and bad karmas of non-Buddhists are called 'crooked'. Then, this crooked karma and those born outside the Dharma, those with inverted views in the holy teachings, those who cling to views, those with wrong determinations, and those with hesitant perceptions, their good and bad karmas are called 'defiled'. Then, the above two karmas and those born outside the Dharma who are undecided in the holy teachings, their good and bad karmas are called 'turbid'. Second, these three karmas exist only in non-Buddhist dharmas, as stated in the text. Based on this, there are three explanations. One explanation says that the good and bad karmas of non-Buddhists are called 'crooked obstacles' because the Buddha's Dharma is a straight path. This crookedness is called 'defiled' because it pollutes the true Dharma and defiles the body and mind. Then, this crookedness and defilement are called 'turbid' because they are the dregs of evil dharmas and confuse the body and mind. All are connected to good and bad. This treatise says that the crooked karma is also called defiled karma, and the crooked and defiled karma is also called turbid karma. Another explanation says that crooked karma is as before. Defiled karma refers to those born within the Dharma but outside of Buddhism, whose ignorance, greed, hatred, pride, attachment to self, and clinging to views are collectively called those with inverted views. Clinging to views and precepts is called clinging to self-views. Wrong views are called wrong determinations. Doubt is called hesitant perception. The good and bad three karmas arising from these, whether corresponding, near causes, or distant causes, are called defiled karma because they pollute the true Dharma and defile evil. Then, those born within the Dharma who are undecided in both right and wrong paths, with doubt as their priority, are called those with hesitant perceptions. All their good and bad karmas are called turbid karma because they arise from doubt and are extremely dregs and defiled, remaining evil karma.

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故。前穢中疑因邪定起。此依不定故成差別。不是令障佛法正道。久得入故不說內異生亦有曲業。第三義云。此之三業並外道起邪解行發名曲。即此曲業障有為功德起故名穢。障證無為功德故名濁。皆通善不善三業。對法第八有二複次釋前三業。初云。三業障八道名曲。能污相續發生障名穢。若外道顛倒見生名濁。唯此濁業稱外道起不說前二何人所起。故知理通內外所起。既無別說性。明知通善惡。然同此複次無過失也。彼復解云。邊見邪見薩迦耶見如其次第所發諸業名曲穢濁。準此亦唯外道所起。如是三業隨彼煩惱內外道起義別說之非各定體。義雖有異亦不相違。不同小乘說曲穢濁業依諂瞋貪生。清凈業中唯取正定凡夫善業。小論通取凡聖漏與無漏身語意業名三凈業。梵言牟尼者寂默義。此名寂靜。證寂靜理故。若依下聞慧地中。一切聖者身中所有身語二業及心為三凈業體。基云。心者意業。與此不同。彼說聖者身牟尼業唯取無漏有漏業名三凈業。不對異生以辨差別。今此對凡聖內外道異。故清凈業唯在異生。聖者身中所有三業皆名牟尼業。觀對異故亦不相違。備述三藏兩解。一云。心王故。抉擇云。寂靜業謂意身語。意即心王故。二云。三寂靜業唯取諸業。諸無漏業離惱亂故。而說意者相從為語。於此五門束為三

類。一外道所起三業名曲。內法異生復有三聚。一邪定起穢業。二不定起濁業。三正定起凈業。一切聖者所有有漏無漏勝業名牟尼業。第九業過患中。生現法罪謂如能為自害者。起殺加行殺業未成現被他害。當來未必受未成重業故。又如在異生先行殺等被他現害。后得入聖不受后罪。或得轉後果于現身受后更不受。如鴦掘摩羅等。亦名現法罪。指同如前能為自害故云謂如也。受彼所生身心憂苦中。六種過失者。則前自害等雖為方便而不能成生身心憂苦。又有十種過失依犯尸羅如經廣說者。如持戒故無悔。無悔故心安。心安故猗。猗故樂。樂故定。定故得智。智故見如實等十種功德。翻此則名十種過失。亦可犯彼沙彌十戒所生憂苦為十過患。從初所犯故唯說十。不得受具故。四種不善業道者。則五近事戒中前四支戒身三語一。業道性戒。飲酒是遮故此別說。闡地迦者近事之名。此無所譯故在梵本。第三為離染中有二。初標四種。后隨別釋。欲界三十六處等者。如前第四卷說。黑勝生者。姓業惡名黑。是人趣故名勝。或黑中之極故名黑勝。旃荼羅者。屠兒也。卜羯婆者。亦云補羯婆。除糞穢家也。非黑非白勝生者。則吠舍等。生不定中軌範師等者。基云。阿遮利耶名軌範師。鄔波拖耶名親教師。則和尚阿阇梨。廣博脅山者

【現代漢語翻譯】 類：外道所造的三種行為稱為『曲』（不正）。內道（佛教內部）的凡夫（異生）又分為三類：一是邪定聚，造作污穢的惡業；二是不定聚，造作混濁的業；三是正定聚，造作清凈的善業。一切聖者所擁有的有漏（有煩惱）和無漏（無煩惱）的殊勝行為，稱為『牟尼業』（聖者的行為）。 第九，關於業的過患中，『生現法罪』是指那些能夠傷害自己的人。例如，開始實施殺人行為，但殺業尚未完成，自己卻先被他人所害。因為未來的果報不一定承受，而且尚未構成嚴重的罪業。又如，在凡夫階段先行殺生等惡行，後來證入聖位，不再承受後世的罪報。或者，將原本應在未來承受的果報，轉為在今生承受，之後便不再受報，如鴦掘摩羅（Angulimala，指殺人狂魔最終被佛陀度化）。這也稱為『現法罪』。『指同如前能為自害故云謂如也』，意思是與前面所說的能夠傷害自己的人的情況相同。 『受彼所生身心憂苦中，六種過失者』，指的是前面所說的自害等行為，雖然是方便之舉，但並不能成功，反而導致身心憂苦。『又有十種過失依犯尸羅如經廣說者』，指的是違犯戒律所產生的十種過失，如經典中廣泛闡述的那樣。例如，因為持戒而沒有後悔，沒有後悔所以心安，心安所以感到快樂，感到快樂所以入定，入定所以獲得智慧，獲得智慧所以如實地見到真理等十種功德。反之，就是十種過失。也可以將違犯沙彌十戒所產生的憂苦視為十種過患。因為最初所犯的戒律只有十條，所以只說十種。因為違犯戒律而無法受具足戒。 『四種不善業道者』，指的是五戒中的前四條戒律，即身三（殺、盜、淫）和語一（妄語），屬於業道性戒。飲酒屬於遮戒，因此在此單獨說明。『闡地迦者近事之名』，是優婆塞（Upasaka，男居士）的名字。因為這個詞沒有對應的翻譯，所以在梵文字中保留了原文。 第三，爲了脫離染污，分為兩個部分。首先標出四種，然後分別解釋。『*界三十六處等者』，如前面第四卷所說。『黑勝生者』，姓氏和行業都是惡劣的，稱為『黑』。因為是人道眾生，所以稱為『勝』。或者，在黑色中最極端的，稱為『黑勝』。『旃荼羅者』，是屠夫。『卜羯婆者』，也稱為『補羯婆』，是清除糞便污穢的人家。『非黑非白勝生者』，指的是吠舍（Vaishya，古印度社會中的商人階層）等。『生不定中軌範師等者』，基（可能是指某個註釋）說：『阿遮利耶（Acharya）』稱為軌範師，『鄔波拖耶（Upadhyaya）』稱為親教師，也就是和尚和阿阇梨。『廣博脅山者』

【English Translation】 Classes: The three actions created by non-Buddhists are called 'crooked'. Ordinary beings (different beings) within the internal Dharma (Buddhism) are further divided into three categories: first, those in the 'wrongly determined' group, who create defiled and impure karma; second, those in the 'undetermined' group, who create turbid karma; and third, those in the 'rightly determined' group, who create pure and virtuous karma. All the superior actions, with or without outflows (afflictions), possessed by all sages are called 'Muni karma' (actions of the sages). Ninth, regarding the faults of karma, 'arising present-life sins' refers to those who are capable of harming themselves. For example, one begins to commit murder, but before the act is completed, one is harmed by others. Because the future retribution is not certain, and the serious karma has not been completed. Also, for example, if one commits evil deeds such as killing in the state of an ordinary being, and later attains sagehood, one will no longer bear the future consequences. Or, the retribution that was originally to be borne in the future is transferred to be borne in this life, and then one will no longer be subject to retribution, like Angulimala (referring to the serial killer who was eventually converted by the Buddha). This is also called 'present-life sin'. 'Referring to the same as before, being able to harm oneself, hence the saying 'like'' means the situation is the same as the previously mentioned situation of being able to harm oneself. 'Among the mental and physical suffering arising from that, the six kinds of faults' refer to the aforementioned actions of harming oneself, etc., which, although intended as expedient means, do not succeed and instead lead to mental and physical suffering. 'There are also ten kinds of faults based on violating the precepts (Sila), as widely explained in the scriptures' refers to the ten kinds of faults arising from violating the precepts, as widely elaborated in the scriptures. For example, because of upholding the precepts, there is no regret; because there is no regret, the mind is at peace; because the mind is at peace, one feels joy; because one feels joy, one enters into concentration; because one enters into concentration, one gains wisdom; because one gains wisdom, one sees the truth as it is, and so on, ten kinds of merits. The opposite of this is the ten kinds of faults. The suffering arising from violating the ten precepts of a novice monk can also be regarded as ten kinds of faults. Because there are only ten precepts initially violated, only ten are mentioned. Because of violating the precepts, one cannot receive full ordination. 'The four unwholesome paths of action' refer to the first four precepts of the five precepts, namely the three bodily actions (killing, stealing, and sexual misconduct) and one verbal action (lying), which belong to the nature of the paths of action. Drinking alcohol is a prohibitive precept, so it is explained separately here. 'Chandika' is the name of a lay devotee (Upasaka). Because there is no corresponding translation for this word, the original text is retained in the Sanskrit version. Third, in order to be free from defilement, it is divided into two parts. First, the four types are marked, and then they are explained separately. '*Realm, thirty-six places, etc.' as mentioned in the fourth volume earlier. 'Black superior birth' means that the family name and occupation are evil, called 'black'. Because they are beings in the human realm, they are called 'superior'. Or, the most extreme among the black, called 'black superior'. 'Chandala' is a butcher. 'Pukkasa' is also called 'Pukkasa', which is the family that removes feces and filth. 'Non-black, non-white superior birth' refers to the Vaishyas (merchant class in ancient Indian society), etc. 'Among those born in the uncertain, the disciplinarian, etc.' The base (possibly referring to a commentary) says: 'Acharya' is called the disciplinarian, and 'Upadhyaya' is called the preceptor, which are the abbot and the Acharya. 'Guangbo Xie Mountain'

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。舊云毗富羅山。其形如非天脅也。第四生流轉中有四。一問二略答三重徴四廣釋。釋中初頌標十門。后隨別釋。一體二門三義四差別五次第六難七釋詞八緣性九分別緣十攝諸經。體者總明緣起。三世分位生引因緣流轉還滅之體。非是別顯十二緣生一一別體。下差別門當廣釋。文分為三。初標三相。次隨別釋。后總結之。三相者。一從前際中際生。二從中際后際生。三從中際或趣流轉或趣清凈究竟。前二名流轉。后一是還滅。成唯識說。十因二果定不同世。今論依此義。故於二世以辨緣生。即彼又說。因中前七與愛取有或異或同。若二三七各定同世。如是即顯三際緣生。今此但遮小乘緣起定三世立依二世顯。非定唯爾。過去七現在三未來二為后報業。招異熟故。自下別釋中分之為三。一釋初及第三相。二云何從中際下釋第二相。三複有先集資糧下重廣分別第三相中趣清凈句。前中復二。初廣明流轉。后云何不生下略示還滅。前中復三。初明胎生。次明餘三生。后釋三業生處。初中復三。一問二答三結。不了前際無明者。不了前際世俗勝義二種苦故所起二愚。世俗苦者謂三惡趣。一切世俗知是苦故。勝義苦者謂諸人天殊勝智知是苦故。對法第七說迷世俗苦名異熟愚起非福行。迷勝義苦名真實義愚起福不動行。多迷前際現

二異熟故。說此愚不了前際。理實此愚亦迷后際。多迷現因故略不說。由此隨業識乃至命終流轉不說絕者。何故不言名色等四耶。拔法師有三說。一云。舉勝攝劣。於五支中識為最勝。以是初故以根本故。若無識支余不生故。二云。此明識體非但種子亦有現識。識能住持四支種子。故說識已亦說四支。四支種子與所依識無別性故。三云。論言隨業識即是識支。越卻四支故云乃至。此識等種名言熏習先雖已熏未知生處。由業招集當於善惡二趣果生。識隨因轉名隨業識。既被熏集乃至前身命終不絕能為現在相續識因。于現在世將生果時不能自起。要藉過去內外貪愛現前滋潤助伴方生。於前身中受支有二。一受異熟受緣內身生。二受境界受緣外境起。因此二受生內外愛以為能潤。前舉隨業識攝識等五種。今舉內外愛亦攝取支。或內愛名愛外愛是取。義顯所潤行等六支轉名前際有。于現在世果識隨轉餘名色等次第得生。相續果識與名色俱乃至衰老等者。基云。若依分位初七日前名識。七七日前名名色。今說諸位本末狹寬。以說相依攝六處等。但言此二乃至衰老。非更無餘。又于現在生老死支中。因識名色生果相顯。故說其名。非識等支在現在世。九十三中識為所依說識業與異熟果。今說能依故言名色業與異熟果。總別異熟能依

【現代漢語翻譯】 現代漢語譯本 因為二種異熟果的緣故，才說這個愚人不了知過去世。實際上，這個愚人也迷惑于未來世。因為多數時候迷惑于現在的因，所以略而不說。因此，隨著業識乃至命終都在流轉，不說斷絕的原因是什麼呢？為什麼不說名色等四支呢？ 拔法師有三種說法。第一種說法是，舉出殊勝的就能涵蓋其餘的。在五支中，識是最殊勝的，因為它是最初的，是根本。如果沒有識支，其餘的就不會產生。第二種說法是，這裡說明識的本體，不僅僅是種子，也有現識。識能夠住持四支的種子，所以說了識，也就說了四支。四支的種子和所依的識沒有區別。第三種說法是，論中說『隨業識』就是識支，跳過了四支，所以說『乃至』。這種識等的種子，經過名言的熏習，雖然先前已經熏習過，但不知道會生在哪裡。由於業的招集，應當在善惡二趣產生果報。識隨著因的轉變，叫做隨業識。既然被熏習，乃至前世命終不絕，就能成為現在相續識的因。在現在世將要產生果報的時候，不能自己生起，需要憑藉過去內外貪愛的滋潤和幫助才能生起。在前世中，受支有兩種：一是受異熟受，緣于內身而生；二是受境界受，緣于外境而起。因此，這兩種受產生內外愛作為能潤。前面舉出隨業識，涵蓋了識等五種。現在舉出內外愛，也攝取了取支。或者內愛名為愛，外愛名為取。意思是說，所潤的行等六支，轉變前際而有。在現在世，果識隨著轉變，其餘的名色等次第產生。相續的果識與名色俱生，乃至衰老等。 窺基法師說：如果按照分位來說，最初七日之前叫做識，七七日之前叫做名色。現在說諸位的本末、狹窄和寬廣，因為說了相依，就涵蓋了六處等。只說這二者乃至衰老，並非沒有其餘的。又在現在的生老死支中，因識名色產生果的相明顯，所以說它們的名字。並非識等支在現在世。在九十三種中，識是所依，說了識業與異熟果。現在說能依，所以說名色業與異熟果。總別異熟，能依。

【English Translation】 English version Because of the two kinds of Vipaka (異熟, different maturation) results, it is said that this ignorant person does not understand the past. In reality, this ignorant person is also confused about the future. Because they are mostly confused about the present cause, it is omitted. Therefore, what is the reason for saying that it flows along with Vijnana (識, consciousness) until the end of life, without saying that it is cut off? Why not mention the four Skandhas (支, branches) such as Nama-rupa (名色, name and form)? Master Ba has three explanations. The first explanation is that mentioning the superior includes the inferior. Among the five Skandhas, Vijnana is the most superior because it is the first and the root. If there is no Vijnana Skandha, the others will not arise. The second explanation is that this clarifies the substance of Vijnana, which is not only a seed but also present consciousness. Vijnana can sustain the seeds of the four Skandhas, so by mentioning Vijnana, the four Skandhas are also mentioned. The seeds of the four Skandhas are not different from the Vijnana on which they depend. The third explanation is that the treatise says 'Samskaras (隨業, following karma) Vijnana' is the Vijnana Skandha, skipping the four Skandhas, hence the word 'until'. This kind of Vijnana, etc., has been previously perfumed by the influence of names and words, but it is not known where it will be born. Due to the accumulation of karma, it should produce results in the two realms of good and evil. Vijnana changes according to the cause, so it is called Samskaras Vijnana. Since it has been perfumed, it can be the cause of the present continuous Vijnana until the end of the previous life. When the result is about to be produced in the present life, it cannot arise by itself, but needs the nourishment and help of past internal and external Tanha (貪愛, craving) to arise. In the previous life, there are two kinds of Vedana (受, feeling): one is Vipaka Vedana, which arises from the internal body; the other is Vedana of the realm, which arises from the external environment. Therefore, these two kinds of Vedana produce internal and external Tanha as the nourisher. The previous mention of Samskaras Vijnana includes the five kinds of Vijnana, etc. The current mention of internal and external Tanha also includes the Upadana (取, grasping) Skandha. Or internal Tanha is called Tanha, and external Tanha is called Upadana. It means that the six Skandhas, such as Samskara (行, volitional action) which are nourished, exist by transforming the past. In the present life, the result Vijnana changes accordingly, and the remaining Nama-rupa, etc., arise in order. The continuous result Vijnana arises together with Nama-rupa, until old age, etc. Master Kuiji (窺基法師) said: If according to the divisions, the period before the first seven days is called Vijnana, and the period before the first forty-nine days is called Nama-rupa. Now, the beginning and end, narrowness and broadness of the various positions are discussed. Because dependence is mentioned, the six Ayatanas (處, sense bases), etc., are included. Only these two are mentioned until old age, not that there are no others. Also, in the present Skandhas of birth, old age, and death, the appearance of the result produced by the cause Vijnana and Nama-rupa is clear, so their names are mentioned. It is not that the Vijnana Skandha, etc., are in the present life. Among the ninety-three kinds, Vijnana is the basis, and the karma of Vijnana and the Vipaka result are mentioned. Now, the basis is mentioned, so the karma of Nama-rupa and the Vipaka result are mentioned. The total and separate Vipaka are the basis.

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所依別故。由必依託六依轉者。即名色中所攝六根。是故經言名色緣識者。此依菩薩逆觀苦集至識名色更互為緣。觀諦既周。見互為緣牽。故觀苦集至識乃止。如九十三廣釋。隨其所應為六識所依者。非唯說五種中識種所生現識。彼唯第八。故九十三及此下說總依一切相續為名說六識身。義顯總說一期身識故。名色緣識。由識執持識為所依。識緣名色杖彼為依或觀為境。若於有色有情聚中等者。成唯識說。有色化生初受生位雖具五根而未有用。爾時未名六處支。故初生無色雖定有意根而未明瞭未名意處。此中意顯彼諸化生初生剎那名識支。此後隨應五根意處未明瞭來名名色支。次六根明名六處。后觸受支漸漸生長。故雖諸根決定圓滿與前差別。識等五支亦有前後。此中上識緣色種故說依色而起。又由福業生欲界人天等者。此三皆據引業得果即順生受業。順后受業唯感引業。通引滿業方名行支。發此無明名無明支。潤此愛取名愛取支。此業所集名識等五種。此六所轉方名有支。此有生招名生老死。則顯一切順現受業別助當業皆非行支。不爾福業應生五趣。此卷前說福業者。謂感欲界趣異熟及順五趣異熟等故。此義廣如成唯識說。由此彼業能所發能所集能所潤能所生皆非十二緣起攝。釋第二相中。受二種先業果者。一內異

熟果。二外增上果。或聞非正法者謂現在世。或先串習者過去也。此二並是分別起愚。由迷內現自體及後有愚故發業。由迷外愚故潤生。既迷現內果故於后苦不如實知。由此新所作業故說此識名隨業識者。謂識種子隨逐業故名。由行故識生。招集而生非辨體生。增上緣故。若初識支唯第八識。通依一期一切識說。通六識身。即會前際名色能為六識所依亦復如是。本識是引果名色種隨。名色是總六處種隨。六處為依觸種隨。觸為能生受種隨。唯識對法雲。此識等五名為所引。無明行能引故。即此所引及能引俱為引因。引生老死勢疏遠故。雖皆名引因。識等五種與生老死為因緣生故。九十三及此中說獨名引因。論云由此能引識乃至受一期身故也。非無明行非引因攝。能所二引諸教不同。成唯識云。瑜伽說。識唯是所引。異熟識種名識支故。集論說。識唯是能引。識中業種名識支故。異熟識種名色攝故。緣起經說。識支通能所引。業種識種俱名識故。識是名色依非名色攝故。義顯愛取有名為能生生老死支名為所生。成唯識說。識等五種由業熏發雖是同時。而依主伴總別勝劣因果相異。故諸聖教假說前後。又依當來現起分位有次第故說有前後。因此亦會前後諸文云。由斯識等亦說現行。因時定無現行位故。由此愛故或發欲求者

【現代漢語翻譯】 現代漢語譯本 熟果（成熟的果報）。二外增上果（兩種外在增上緣所生的果報）。或者聽到不正法的人認為是現在世（的事情），或者先前串習的人認為是過去（的事情）。這兩種情況都是分別產生的愚癡。由於迷惑于內在顯現的自體以及後有的愚癡，所以發起業。由於迷惑于外在的愚癡，所以滋潤生命。既然迷惑于現在的內在果報，所以對於未來的苦不如實知。由此新造的業，所以說這個識名為隨業識，意思是識的種子隨逐著業。由於行（業）的緣故，識產生，是招集而生，不是辨別體性而生，是增上緣的緣故。如果說最初的識支只是第八識（阿賴耶識），那麼這是通指一期生命中的一切識來說的。也通指六識身（眼識、耳識、鼻識、舌識、身識、意識）。即會合前際的名色能夠作為六識所依，也是如此。本識是引果（引導結果）的名色種子所隨逐的。名色是總括六處（眼處、耳處、鼻處、舌處、身處、意處）的種子所隨逐的。六處作為所依，是觸（感覺）的種子所隨逐的。觸作為能生，是受（感受）的種子所隨逐的。《唯識對法》說：『這個識等五種名為所引，因為無明和行能夠引導。』即這個所引和能引，都是引導的因。因為引導生老死的勢力疏遠。雖然都名為引因，但識等五種與生老死是因緣而生，所以《九十三》以及這裡說單獨名為引因。論中說：『由此能夠引導識乃至受一期身。』非無明和行不是引因所攝。能引和所引的各種教義不同。《成唯識論》說：『《瑜伽師地論》說，識只是所引，因為異熟識（成熟的果報識）的種子名為識支。』《集論》說：『識只是能引，因為識中的業種名為識支，異熟識的種子屬於名色所攝。』《緣起經》說：『識支通能引和所引，因為業種和識種都名為識，識是名色的所依，不是名色所攝。』義理顯示愛、取、有是能生，生老死支是所生。《成唯識論》說：『識等五種由業熏發，雖然是同時，但依據主伴、總別、勝劣、因果的相異，所以諸聖教假說前後。』又依據當來現起的分位有次第，所以說有前後。因此也可以會合前後各種經文，說：『由此識等也說是現行。』因為因時一定沒有現行位。由此愛（貪愛）的緣故，或者發起欲求。

【English Translation】 English version Ripe fruit (mature retribution). Two external augmenting fruits (retributions produced by two external augmenting conditions). Or those who hear the incorrect Dharma think it is in the present life, or those who have previously practiced think it is in the past. Both of these are foolishness arising from discrimination. Because of being deluded about the self-nature that appears internally and the foolishness of future existence, karma is initiated. Because of being deluded about external foolishness, life is nourished. Since one is deluded about the present internal fruit, one does not truly know the suffering of the future. Because of the newly created karma, this consciousness is called 'consciousness that follows karma', meaning that the seed of consciousness follows the karma. Because of the action (karma), consciousness arises, which is gathered and arises, not arising from distinguishing the nature, it is because of the augmenting condition. If the initial branch of consciousness is only the eighth consciousness (Ālaya-vijñāna), then this refers to all consciousnesses in a lifetime. It also refers to the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness). That is, the name and form that meet the previous boundary can be the basis for the six consciousnesses, and it is also the same. The fundamental consciousness is followed by the seed of name and form that leads to the result. Name and form are followed by the seed that encompasses the six sense bases (eye base, ear base, nose base, tongue base, body base, mind base). The six sense bases, as the basis, are followed by the seed of contact (feeling). Contact, as the producer, is followed by the seed of sensation (feeling). The Treatise on the Establishment of Consciousness-only says: 'These five, such as consciousness, are called what is led, because ignorance and action can lead.' That is, what is led and what can lead are both the cause of leading. Because the power of leading birth, old age, and death is distant. Although they are all called leading causes, the five, such as consciousness, are born from the causes and conditions of birth, old age, and death, so Ninety-three and this say that they are uniquely called leading causes. The treatise says: 'Because of this, it can lead consciousness and even receive a lifetime.' Non-ignorance and action are not included in the leading cause. The various teachings of what can lead and what is led are different. The Treatise on the Establishment of Consciousness-only says: 'The Yogācārabhūmi-śāstra says that consciousness is only what is led, because the seed of the ripening consciousness is called the branch of consciousness.' The Compendium of Topics says: 'Consciousness is only what can lead, because the seed of karma in consciousness is called the branch of consciousness, and the seed of the ripening consciousness is included in name and form.' The Treatise on Dependent Arising says: 'The branch of consciousness includes both what can lead and what is led, because the seed of karma and the seed of consciousness are both called consciousness, and consciousness is the basis of name and form, not included in name and form.' The meaning shows that craving, grasping, and existence are what can produce, and the branches of birth, old age, and death are what are produced. The Treatise on the Establishment of Consciousness-only says: 'The five, such as consciousness, are stimulated by karma, although they are simultaneous, but according to the differences of master and companion, general and specific, superior and inferior, cause and effect, the holy teachings falsely say before and after.' Also, according to the order of the future arising divisions, it is said that there is before and after. Therefore, it can also combine the various scriptures before and after, saying: 'Therefore, these consciousnesses are also said to be manifest.' Because there is definitely no manifest position at the time of cause. Because of this craving (greed), or initiating desire.

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求生欲界。或發有求者求生色無色界。此二為總體即是愛。四取為后初起二求故后別生二取。即是後有生因所攝者。后異熟果辨體因緣業增上緣。俱是有支獨名生。非愛取支非生因攝。對法唯識說。愛取有近生果故合名能生。不相違也。然對法說。謂于因時有能引所引。謂于果時有能生所生者。未熟名因非無因果。已熟名果非無果因。據義各別亦不相違。此諸行生或漸或頓者。胎卵濕三支皆漸生化頓起。已如前說。或於生處次第現前或種子隨遂等者。有色界生次第現前。無色界生色種隨遂。釋第三相趣清凈向中。二果諸行等者。景雲。於前所說內異熟果外增上果。于彼二果推求苦集滅道四諦理時正見得生。基云。二果者。謂老與死二果苦諦也。彼因者集諦。彼滅者滅諦。彼趣滅行道諦。九十三說。世尊在昔為菩薩時。悲愍有情觀諸緣起。歷觀諦故先觀現在老死為首。以三種相如理觀察。一觀細因。二觀粗因。三觀非不定。感生因緣亦名為生。謂愛取有即細因緣。其生因體亦名為生。謂是生支即粗因緣。觀由有細生而有老死。亦觀由粗生得有老死。當來老死細為生因未起果故。現法老死粗生為因現起果故。是名觀察初二因緣。非不定者。謂即除彼生處所攝二種生體余定無能與老死果。如是觀察苦諦之集未為喜足。遂復觀

察後集因緣現在苦諦。謂遍逆觀受觸六處名色與識。既知當苦現集為因。現集亦由先集所生起為邊際現法苦有。如是總觀苦因集起集因苦生。不復更觀現苦由何起。不異前故。是故菩薩齊識退還。卻順觀察乃至老死。是苦集諦觀察已周為觀滅諦。始從老死逆次第入乃至無明。觀現在苦諦一切皆當滅盡。謂不造作無明為緣新業行故。如是歷觀三聖諦已。次更尋求此滅聖諦何道何行而能證得。起宿住念憶昔所修世間正見令現在前。歷觀諸諦。遂以正見於諸諦中得入現觀。漸以證得無上菩提。即是此中四諦觀行觀緣起理得學無學清凈智見。下第十卷亦有此問答釋觀黑白品短長不同所由。又有釋言。於二果諸行者。謂生老死二支諸行粗因及果二合說故總觀現在所有苦諦。雖有此等釋。今謂二果者應是內異熟果及與外增上果。故取景釋為善。于彼所緣不如實知無明觸所生受亦復永斷等者。謂有漏觸所生諸受受二果時。于所緣境不如實知。由此為緣發起煩惱發業潤生。由斷此受無所依故無明亦滅。所緣不增證無漏慧名慧解脫。由受斷故不生貪愛。此相應心離相應縛證心解脫。設彼無明不永斷者乃至后際應生者。設彼中際無明不滅后際識等諸行應生。此返釋也。由無明滅故更不復起得無生法者。此順釋也。自下引說證成。云次第乃至

【現代漢語翻譯】 現代漢語譯本：觀察過去世的『集』（原因）所導致的現在世的『苦諦』（苦難）。這意味著全面地逆向觀察『受』（感受）、『觸』（接觸）、『六處』（六種感官）、『名色』（精神和物質現象）以及『識』（意識）。既然已經知道現在的苦難是由於過去的『集』（原因）所造成的，那麼現在的『集』也是由先前的『集』所生起，以作為邊際，從而導致現在的『苦』的存在。像這樣總括地觀察苦難的原因和『集』的生起，以及『集』的原因和苦難的產生，就不再進一步觀察現在的苦難是由什麼引起的，因為這與之前所觀察的並沒有不同。因此，菩薩在認識到這一點后便退還，轉而順向觀察，直至『老死』（衰老和死亡）。 對『苦集諦』（苦難和苦難的根源）的觀察已經完成，接下來就是觀察『滅諦』（苦難的止息）。從『老死』開始，逆向地依次進入，直至『無明』（無知）。觀察現在『苦諦』的一切都將滅盡，這意味著不再造作以『無明』為緣的新業行。像這樣依次觀察了三聖諦后，接下來進一步尋求通過何種道路和修行才能證得這『滅諦』。生起宿命通，回憶過去所修的世間正見，使其在現在顯現。依次觀察諸諦，於是憑藉正見在諸諦中得以進入現觀，逐漸證得無上菩提。這就是此處的四諦觀行，觀察緣起之理，從而獲得有學和無學的清凈智慧和見解。下卷第十也有此問答，解釋觀黑白品的短長不同之處的原因。 還有一種解釋是，對於二果的修行者來說，指的是『生』（出生）和『老死』這兩支，將諸行的粗略原因和結果合在一起說，所以總括地觀察現在所有的『苦諦』。雖然有這些解釋，但現在認為二果應該是內在的『異熟果』（不同性質的果報）以及外在的『增上果』（增上緣所生的果報）。所以採取這種觀點來解釋是比較好的。『于彼所緣不如實知無明觸所生受亦復永斷等者』，指的是有漏的『觸』所生的諸『受』，在感受二果的時候，對於所緣的境界不能如實地瞭解。由於這個原因，發起煩惱，引發業力，滋潤生命。由於斷除了這種『受』，沒有了所依賴的東西，所以『無明』也滅除了。所緣不再增長，證得無漏智慧，稱為『慧解脫』。由於『受』被斷除，所以不再產生貪愛。與此相應的『心』脫離了相應的束縛，證得『心解脫』。 假設那『無明』沒有被永遠斷除，乃至後世還應該產生，假設那中間階段的『無明』沒有滅除，後世的『識』等諸行就應該產生。這是反向的解釋。由於『無明』滅除的緣故，不再重新生起，獲得『無生法』，這是順向的解釋。下面引用經文來證明，說『次第乃至』。

【English Translation】 English version: Observing the present suffering truth (苦諦, duḥkha-satya) due to past causes (集, samudaya). This means comprehensively observing in reverse order 'feeling' (受, vedanā), 'contact' (觸, sparśa), 'six sense bases' (六處, ṣaḍāyatana), 'name and form' (名色, nāmarūpa), and 'consciousness' (識, vijñāna). Since it is known that present suffering is caused by past accumulation (集, samudaya), the present accumulation also arises from previous accumulation, serving as a boundary, thus leading to the existence of present suffering. Thus, by comprehensively observing the cause of suffering and the arising of accumulation, as well as the cause of accumulation and the arising of suffering, there is no further observation of what causes present suffering, because it is no different from what was previously observed. Therefore, the Bodhisattva retreats upon realizing this and instead observes in forward order, up to 'old age and death' (老死, jarā-maraṇa). The observation of the 'truth of suffering and its origin' (苦集諦, duḥkha-samudaya-satya) is complete, and what follows is the observation of the 'truth of cessation' (滅諦, nirodha-satya). Starting from 'old age and death', one enters in reverse order, up to 'ignorance' (無明, avidyā). Observing that all of the present 'suffering truth' will be extinguished, which means no longer creating new karmic actions with 'ignorance' as the condition. Having observed the three noble truths in this way, one then seeks further by what path and practice this 'truth of cessation' can be attained. Arousing the recollection of past lives, recalling the worldly right view practiced in the past, and making it manifest in the present. Observing the truths in order, one is able to enter into direct perception among the truths by means of right view, gradually attaining unsurpassed Bodhi. This is the fourfold truth contemplation practice here, observing the principle of dependent origination, thereby obtaining the pure wisdom and insight of the learned and unlearned. There is also an explanation that for practitioners of the two fruits, it refers to the branches of 'birth' (生, jāti) and 'old age and death', combining the coarse causes and results of the actions, so comprehensively observing all the present 'suffering truth'. Although there are these explanations, it is now believed that the two fruits should be the internal 'differently matured fruit' (異熟果, vipāka-phala) and the external 'superior fruit' (增上果, adhipati-phala). Therefore, it is better to adopt this view for explanation. 'Not truly knowing the object, the feeling born of ignorant contact is also eternally cut off, etc.' refers to the feelings born of defiled contact, when experiencing the two fruits, one cannot truly understand the object of perception. Because of this reason, afflictions arise, triggering karma, nourishing life. Because this feeling is cut off, and there is nothing to rely on, 'ignorance' is also extinguished. The object of perception no longer increases, attaining undefiled wisdom, called 'wisdom liberation' (慧解脫, prajñā-vimukti). Because feeling is cut off, greed and attachment no longer arise. The corresponding 'mind' is freed from the corresponding bonds, attaining 'mind liberation' (心解脫, citta-vimukti). If that 'ignorance' is not eternally cut off, it should arise even in later lives. If the 'ignorance' in the intermediate stage is not extinguished, the actions such as 'consciousness' in later lives should arise. This is a reverse explanation. Because 'ignorance' is extinguished, it no longer arises again, attaining 'non-arising dharma', this is a forward explanation. Below, scriptures are quoted to prove it, saying 'in order, etc.'

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異熟生觸滅故異熟生受滅者。此已上文明無明滅故當來果滅。于現法中無明滅故無明觸滅等者。下明由無明滅故現在順無明觸受等滅。六處等已有非由現無明有。不說無明滅故現六處等滅。其觸受等隨無明生觸說隨彼滅。由此所依滅故能依受等皆亦隨滅。恒受離系受非有系受者。諸有漏受離煩惱增系及無漏受名離系受。非必一切皆無漏受。梵行已立者。滅諦智道諦滿。究竟涅槃于滅諦滿。顯求涅槃者于佛所得滅諦滿足。第二門中。內識生門者。謂眼色為緣眼識得生等。外稼成熟者。謂種緣芽芽緣莖等。有情世間死生者。謂無明為緣能生行等。器世間成壞者。謂一切有情共業增上力為緣大地等生。食任持者。謂四食為緣。三界有情相續住故。自所作業增上勢力隨業所得愛非愛果者。謂妙行惡行為緣生善惡趣故。威勢者。謂內證為緣發神通等最勝功德。清凈者。謂順解脫分善為緣次第乃至得阿羅漢果等。然此八門次第與緣起經下卷對法論有少不同。此因緣起泛釋緣故。今敘顯十二支中此幾門攝。后第十卷更當顯之。第三義中。案對法及緣起經。各十一義釋此云。一離有情義者。對法雲。無自然我故。已上論文此破勝論犢子部等我為作者離彼有情故。二無常義者。以非恒故。此破數論自性常住為萬物本。為緣成物故顯無常。

【現代漢語翻譯】 現代漢語譯本 異熟生觸（Vipāka-ja-sparśa，由業力成熟而生的觸）滅，所以異熟生受（Vipāka-ja-vedanā，由業力成熟而生的感受）滅。這以上說明了因為無明（Avidyā，對事物真相的迷惑）滅，所以未來的果報也滅。在現世中，因為無明滅，所以無明觸（Avidyā-sparśa）滅等等。下面說明由於無明滅，所以現在與無明相應的觸、受等也滅。六處（Ṣaḍāyatana，眼、耳、鼻、舌、身、意六種感覺器官）等已經存在，並非由於現在的無明而有。所以不說因為無明滅，現在的六處等也滅。那些觸、受等隨著無明的生起而生起，隨著無明的滅而滅。由此，因為所依賴的（無明）滅，所以能依賴的（受等）也都隨著滅。 恒常的離系受（Visamyoga-vedanā，與煩惱解脫相關的感受）不是有系受（Samyojana-vedanā，與煩惱束縛相關的感受）。那些有漏受（Sāsrava-vedanā，伴隨煩惱的感受）遠離煩惱的增長和束縛，以及無漏受（Anāsrava-vedanā，沒有煩惱的感受）被稱為離系受。但並非所有離系受都一定是無漏受。 『梵行已立』，指的是滅諦（Nirodha-satya，苦滅的真理）的智慧和道諦（Mārga-satya，通往苦滅的道路的真理）圓滿。究竟的涅槃（Nirvāṇa，解脫）在於滅諦的圓滿。『顯求涅槃者』，指的是在佛陀那裡獲得的滅諦圓滿。 在第二門中，『內識生門』指的是眼和色為緣，眼識得以生起等等。『外稼成熟』指的是種子為緣生出芽，芽為緣生出莖等等。『有情世間死生』指的是以無明為緣，能夠生出行等等。『器世間成壞』指的是一切有情共同業力的增上力為緣，大地等產生。『食任持』指的是以四食（Catvāri Āhārāḥ，段食、觸食、思食、識食）為緣，三界（Tridhātu，欲界、色界、無色界）的有情得以相續存在。『自所作業增上勢力隨業所得愛非愛果』指的是以妙行（善行）和惡行為緣，生於善趣和惡趣。『威勢』指的是以內證為緣，發起神通等最殊勝的功德。『清凈』指的是以順解脫分善（解脫的善因）為緣，次第乃至獲得阿羅漢果（Arhat，斷盡煩惱的聖者）等等。 然而，這八門的次第與《緣起經》下卷和《對法論》略有不同。這是因為因緣生起是泛泛地解釋緣起。現在敘述並顯示十二支（Dvādaśāṅga-pratītyasamutpāda，十二因緣）中這幾門所包含的內容。後面第十卷會更詳細地闡述。 在第三義中，根據《對法》和《緣起經》，各有十一義來解釋。這裡說：『一、離有情義』。《對法》中說：『沒有自然的我』。以上論文破斥勝論派（Vaiśeṣika）和犢子部（Vātsīputrīya）等認為『我』是作者，因此說離開了『有情』。『二、無常義』，因為不是恒常的。這裡破斥數論派（Sāṃkhya）認為自性（Prakṛti）是常住的，是萬物的根本。因為是緣起而成為事物，所以顯示了無常。

【English Translation】 English version When the feeling born of Vipāka-ja-sparśa (contact born of karmic ripening) ceases, the feeling born of Vipāka-ja-vedanā (sensation born of karmic ripening) also ceases. The above explains that because Avidyā (ignorance) ceases, future consequences also cease. In the present life, because Avidyā ceases, Avidyā-sparśa (contact born of ignorance) ceases, and so on. The following explains that due to the cessation of Avidyā, the present contact, sensation, etc., associated with Avidyā also cease. The six Āyatanas (sense bases) already exist and are not caused by present Avidyā. Therefore, it is not said that because Avidyā ceases, the present six Āyatanas also cease. Those contacts, sensations, etc., arise with the arising of Avidyā and cease with the cessation of Avidyā. Thus, because the basis (Avidyā) ceases, the dependent (sensation, etc.) also cease accordingly. Constant Visamyoga-vedanā (feeling associated with detachment) is not Samyojana-vedanā (feeling associated with bondage). Those Sāsrava-vedanā (feelings with outflows) that are free from the increase and bondage of afflictions, and Anāsrava-vedanā (feelings without outflows), are called Visamyoga-vedanā. However, not all Visamyoga-vedanā are necessarily Anāsrava-vedanā. 『Brahmacarya established』 refers to the wisdom of Nirodha-satya (the truth of cessation) and the fulfillment of Mārga-satya (the truth of the path). Ultimate Nirvāṇa (liberation) lies in the fulfillment of Nirodha-satya. 『Those who seek Nirvāṇa』 refers to the fulfillment of Nirodha-satya obtained from the Buddha. In the second section, 『the gate of arising of internal consciousness』 refers to the eye and form as conditions for the arising of eye consciousness, and so on. 『The ripening of external crops』 refers to the seed as the condition for the sprout, the sprout as the condition for the stem, and so on. 『The death and birth of sentient beings』 refers to Avidyā as the condition for the arising of Saṃskāra (volitional formations), and so on. 『The formation and destruction of the world』 refers to the collective karmic force of all sentient beings as the condition for the arising of the earth, and so on. 『Sustenance by food』 refers to the four Āhārāḥ (nutriments) as the condition for the continuous existence of sentient beings in the three Tridhātu (realms). 『The power of one's own actions leads to desirable and undesirable results according to karma』 refers to good and bad actions as the conditions for being born in good and bad realms. 『Power』 refers to the arising of the most excellent merits such as supernormal abilities due to internal realization. 『Purity』 refers to the gradual attainment of Arhat (a liberated being) and so on, due to wholesome qualities that lead to liberation. However, the order of these eight sections is slightly different from the lower volume of the Pratītyasamutpāda Sūtra and the Abhidharma treatises. This is because the arising of conditions is a general explanation of dependent origination. Now, I will describe and show what these sections contain within the twelve Dvādaśāṅga-pratītyasamutpāda (links of dependent origination). The tenth volume will explain this in more detail later. In the third meaning, according to the Abhidharma and the Pratītyasamutpāda Sūtra, there are eleven meanings to explain this. Here it says: 『1. The meaning of being separate from sentient beings.』 The Abhidharma says: 『There is no natural self.』 The above text refutes the Vaiśeṣika and Vātsīputrīya schools, which believe that the 『self』 is the agent, and therefore says that it is separate from 『sentient beings.』 『2. The meaning of impermanence,』 because it is not constant. Here it refutes the Sāṃkhya school, which believes that Prakṛti (nature) is permanent and is the root of all things. Because things arise from conditions, it shows impermanence.

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亦破大眾部化地部等十二緣生是無為法。三暫住義者。生時過已無暫住故。對法論名有剎那義。此破正量部色命根等。諸緣生法一期四相非剎那故。四依他起義者。托眾緣故。此破自然外道法自然有非假因生。故依他起。五離作用義者。眾緣作用空故。此破薩婆多有實作用為緣生體。今顯功能無作用故。六因果相續不斷義者。因剎那滅果剎那生。時分等故因果相續。此破斷見外道因果不續。亦遮經部師無去來世。異熟因果仍不同時。果因斷故。七因果相似轉義者。不從一切一切生故因果相似。此破害為正法者計殺羊等為因後生天上。即諸善果以不善為因。因果不相似故。今顯善因得善異熟惡因得惡異熟因果相似。八自業所作義者。于余相續不受果故。自業自受。此破無因果非是業起諸空見論。亦破他作我受果義。謂諸不平等因論計。對法緣起經皆自廣釋。恐系不述。為顯因緣所攝染污清凈義者。下第十云。十二支中四唯雜染余通清凈。其四雜染髮潤善果清凈眷屬亦名清凈。意顯愛道緣生品名清凈。非愛道緣生品名染污。顯此因緣染凈緣生故立緣起。此辨說緣起之意故。因釋義破他宗中顯自理意。有釋。于上所辨體三相中。前二流轉顯示雜染。后一還滅顯示清凈。第四差別中。廣辨十二支文即十二。因解彼彼法泛釋一期

【現代漢語翻譯】 現代漢語譯本 亦破大眾部（Mahāsāṃghika）化地部（Mahīśāsaka）等認為十二緣生是無為法的觀點。三、暫住義：生起之後不會暫時停留，因此不是無為法。《對法論》中說有剎那的意義，這是爲了破斥正量部（Saṃmitīya）所說的色、命根等。這些緣生法經歷一期四相，並非剎那生滅。四、依他起義：依賴眾多因緣而生起。這是爲了破斥自然外道認為法是自然存在的，並非由因緣所生。因此，緣生是依他而起的。五、離作用義：眾多因緣的作用是空性的。這是爲了破斥薩婆多部（Sarvāstivāda）認為有真實的作用作為緣生的本體。現在說明功能是沒有作用的。六、因果相續不斷義：因的剎那滅去，果的剎那生起，在時間上是相續的，因此因果相續不斷。這是爲了破斥斷見外道認為因果不相續。也遮止了經部師（Sautrāntika）認為沒有過去和未來世的觀點，因為異熟的因果仍然不同時，果的因已經斷滅。七、因果相似轉義：不是從一切事物中生出一切事物，因此因果是相似的。這是爲了破斥那些認為殺羊等惡行為正法的人，他們認為以殺羊等為因，死後可以生到天上，即以不善為因產生善果。因果並不相似。現在說明善因得到善的異熟果報，惡因得到惡的異熟果報，因果是相似的。八、自業所作義：在其他相續中不會承受果報，因此是自業自受。這是爲了破斥無因果論，認為不是由業所引起的各種空見。也破斥了他作我受果的觀點，即各種不平等的因論。對法緣起經都對此有詳細的解釋，恐怕繁瑣，這裡就不敘述了。爲了顯示因緣所攝的染污和清凈的意義，下面第十點說：十二支中，有四支是純粹的雜染，其餘的都通於清凈。這四種雜染能夠引發和滋潤善果，清凈的眷屬也稱為清凈。意思是說，與愛相關的緣生品類是清凈的，與愛無關的緣生品類是染污的。顯示這種因緣既有染污也有清凈的緣生，因此才立名為緣起。這是辨說緣起的意義。因為在解釋意義和破斥其他宗派的過程中，才能顯明自己的道理。還有一種解釋是，在上面所辨別的體、相、用三種特性中，前兩種流轉顯示的是雜染，后一種還滅顯示的是清凈。第四種差別中，廣泛地辨別十二支的文句，也就是十二因緣，解釋各種法在一期生命中的普遍性。

【English Translation】 English version It also refutes the view of the Mahāsāṃghika and Mahīśāsaka schools, among others, that the twelve links of dependent origination (pratītyasamutpāda) are unconditioned (asaṃskṛta) dharmas. Three, the meaning of 'temporary abiding': because after arising, there is no temporary dwelling, it is not an unconditioned dharma. The Abhidharma says it has the meaning of a kṣaṇa (instant), which is to refute the Saṃmitīya school's view of form (rūpa), life-force (jīvitendriya), etc. These dependently originated dharmas experience a lifetime of four phases, not momentary arising and ceasing. Four, the meaning of 'dependent arising' (paratantra): arising dependent on numerous conditions. This is to refute the naturalistic heretics who believe that dharmas exist naturally and are not produced by conditions. Therefore, dependent origination arises dependently. Five, the meaning of 'devoid of function': the function of numerous conditions is emptiness. This is to refute the Sarvāstivāda school's view that there is a real function as the essence of dependent origination. Now it is explained that function is devoid of action. Six, the meaning of 'continuous succession of cause and effect': the moment of the cause ceases, and the moment of the effect arises. In terms of time, they are continuous, therefore cause and effect are continuously succeeding. This is to refute the annihilationist heretics who believe that cause and effect are not continuous. It also prevents the Sautrāntika teachers from believing that there are no past and future lives, because the cause and effect of vipāka (result, fruition) are still not simultaneous, and the cause of the effect has ceased. Seven, the meaning of 'similar transformation of cause and effect': not everything arises from everything, therefore cause and effect are similar. This is to refute those who consider killing sheep, etc., as righteous, believing that killing sheep, etc., is the cause of being born in heaven after death, that is, using unwholesome actions as the cause of wholesome results. Cause and effect are not similar. Now it is explained that wholesome causes lead to wholesome vipāka, and unwholesome causes lead to unwholesome vipāka; cause and effect are similar. Eight, the meaning of 'made by one's own karma': one does not receive the result in another's continuum, therefore one experiences the results of one's own actions. This is to refute the theory of no cause and effect, believing that various views of emptiness are not caused by karma. It also refutes the view of 'others act, I receive the result,' that is, various unequal causal theories. The Abhidharma and Pratītyasamutpāda Sūtra both explain this in detail. Fearing prolixity, I will not elaborate here. In order to show the meaning of defilement and purity encompassed by conditions, the tenth point below says: among the twelve links, four are purely defiled, and the rest are connected to purity. These four defilements can initiate and nourish wholesome results, and pure retinues are also called pure. The meaning is that the categories of dependent origination related to craving are pure, and the categories of dependent origination unrelated to craving are defiled. It shows that this condition has both defiled and pure dependent origination, therefore it is named dependent origination. This is to explain the meaning of dependent origination. Because in explaining the meaning and refuting other schools, one can clarify one's own principles. Another explanation is that, among the three characteristics of essence, characteristics, and function distinguished above, the first two, flowing and transforming, show defilement, and the last one, cessation, shows purity. In the fourth distinction, the sentences of the twelve links are widely distinguished, that is, the twelve links of dependent origination, explaining the universality of various dharmas in a lifetime.

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身中。彼一切非此中所辨。一切體性皆緣起支。解無明中有四。謂十九種七種五種六種也。十九中束為七類。一世二事三業報四三寶五四諦六因果七所證。于因中或計自在世性士夫中間等者。自在天冥性。士夫神我。梵王居中間禪故名中間。如次配釋。無罪有罪應修不應修者。散釋于因。善惡之體黑白雜者。釋果之體。果有黑白二分故名有分。此十九中有通俱生或分別起。世事業果等通二門故。七無知攝十九中。業異熟無知攝移轉者。業能招果迷而不知執不平等因故名移轉。次六無知攝第六者。前因果愚本末合六。末為四者。一善不善。二應修習不應修習。三有罪無罪。四有分也。五攝十九中。見愚攝八。謂世事各三。並因果。推度名見體非無明。癡與慧俱故名見愚。六無知有二。初顯六無知與七相攝。后依能治及自性辨六差別。依聞思修所治差別說前三者。由聞故知法其所治名無知。由思故推稱其所治名無見。依修故明證其所治名無現觀。故云所治差別故說此三種。耎中上三自性差別故。說黑闇愚癡無明闇。此中通說一切無知。為支體者。成唯識說。唯取能發正感後世善惡業者。勝鬘經說。有五住地。一見一處住地。二欲愛住地。三色愛住地。四有愛住地。五無明住地。前四煩惱障。后一所知障。彼經自說。無明住

【現代漢語翻譯】 現代漢語譯本 身中。所有這些都不是這裡所辨析的。一切體性都是緣起支。解釋無明有四種方式：即十九種、七種、五種、六種。 十九種可以歸納為七類：一、世（世界）；二、事（事物）；三、業報（karma and its result）；四、三寶（the Three Jewels）；五、四諦（the Four Noble Truths）；六、因果（cause and effect）；七、所證（what is attained）。 在『因』（cause）中，有些人計度有自在天（Ishvara，自在之神）、世性（Prakriti，自性）、士夫（Purusha，神我）或中間者等。自在天代表自在天，世性代表冥性，士夫代表神我，梵王居住在中間禪定中，所以稱為中間者。按照順序進行解釋。 『無罪』（innocent）、『有罪』（guilty）、『應修』（should be cultivated）、『不應修』（should not be cultivated）等，是分散地解釋『因』。善惡的本體，黑色、白色、雜色等，是解釋『果』（result）的本體。果有黑色和白色兩部分，所以稱為『有分』（having parts）。 這十九種無明中，有些是俱生（innate）的，有些是分別起（arising from discrimination）的。世、事業、果等，都通於這兩種來源。 七種無知涵蓋了十九種無明。業異熟無知涵蓋了『移轉』（transference），意思是業能招感果報，但迷惑而不知，執著不平等的因，所以稱為『移轉』。 接下來，六種無知涵蓋了第六種，即前因果的愚癡，本末合為六。末為四種：一、善不善；二、應修習不應修習；三、有罪無罪；四、有分。 五種無知涵蓋了十九種無明中的『見愚』（ignorance of views），涵蓋了世、事各三種，以及因果。推度稱為『見』，但其體性並非無明。因為癡與慧同時存在，所以稱為『見愚』。 六種無知有兩種解釋。首先，顯示六種無知與七種無知相互涵蓋。其次，依據能對治（antidote）和自性（nature）來辨別六種無知的差別。依據聞、思、修所對治的差別，來說明前三種。通過聽聞，了解法，其所對治的稱為『無知』。通過思，推度，其所對治的稱為『無見』。依據修，明白證悟，其所對治的稱為『無現觀』（lack of direct realization）。所以說所對治的差別，因此說了這三種。 軟、中、上三種自性的差別，因此說了黑闇（darkness）、愚癡（foolishness）、無明闇（darkness of ignorance）。這裡統攝地說明一切無知，作為支體。《成唯識論》說，只取能引發正確感受後世善惡業的無明。《勝鬘經》說，有五住地（five dwelling places）：一、見一處住地（dwelling place of views in one aspect）；二、欲愛住地（dwelling place of desire-attachment）；三、色愛住地（dwelling place of form-attachment）；四、有愛住地（dwelling place of existence-attachment）；五、無明住地（dwelling place of ignorance）。前四種是煩惱障（afflictions obscurations），后一種是所知障（cognitive obscurations）。該經自己說，無明住地……

【English Translation】 English version In the body. All of these are not distinguished here. All natures are branches of dependent origination. There are four ways to explain ignorance: namely, nineteen kinds, seven kinds, five kinds, and six kinds. The nineteen kinds can be summarized into seven categories: 1. World (loka); 2. Things (artha); 3. Karma and its result (karmaphala); 4. The Three Jewels (Triratna); 5. The Four Noble Truths (catvāri āryasatyāni); 6. Cause and effect (hetuphala); 7. What is attained (adhigama). Regarding 『cause』 (hetu), some speculate about Ishvara (自在天, the Lord), Prakriti (世性, primordial nature), Purusha (士夫, the self), or the intermediate. Ishvara represents Ishvara, Prakriti represents primordial nature, Purusha represents the self, and Brahma resides in intermediate dhyana, hence called the intermediate. Explain them in order. 『Innocent』 (anavadya), 『guilty』 (sāvadya), 『should be cultivated』 (bhāvanīya), 『should not be cultivated』 (abhāvanīya), etc., are scattered explanations of 『cause』. The essence of good and evil, black, white, mixed, etc., are explanations of the essence of 『result』 (phala). The result has black and white parts, hence called 『having parts』 (bhāgavat). Among these nineteen kinds of ignorance, some are innate (sahaja), and some arise from discrimination (parikalpita). World, things, result, etc., are common to both sources. The seven kinds of ignorance encompass the nineteen kinds of ignorance. Ignorance of the maturation of karma encompasses 『transference』 (saṃkrānti), meaning that karma can bring about results, but one is confused and does not know, clinging to unequal causes, hence called 『transference』. Next, the six kinds of ignorance encompass the sixth, which is the ignorance of the previous cause and result, combining the beginning and the end into six. The end is four kinds: 1. good and bad; 2. should be cultivated and should not be cultivated; 3. guilty and innocent; 4. having parts. The five kinds of ignorance encompass 『ignorance of views』 (dṛṣṭyavidyā) among the nineteen kinds of ignorance, encompassing three each of world and things, as well as cause and effect. Speculation is called 『view』 (dṛṣṭi), but its nature is not ignorance. Because delusion and wisdom exist simultaneously, it is called 『ignorance of views』. There are two explanations for the six kinds of ignorance. First, it shows that the six kinds of ignorance and the seven kinds of ignorance encompass each other. Second, the differences between the six kinds of ignorance are distinguished based on the antidote (pratipakṣa) and nature (svabhāva). Based on the differences in what is counteracted by hearing, thinking, and meditation, the first three are explained. Through hearing, one understands the Dharma, and what it counteracts is called 『ignorance』 (avidyā). Through thinking, one speculates, and what it counteracts is called 『lack of view』 (adarśana). Based on meditation, one clearly realizes, and what it counteracts is called 『lack of direct realization』 (apratyakṣa). Therefore, it is said that the differences in what is counteracted, hence these three are spoken of. The differences in the natures of the soft, medium, and superior three, hence darkness (tama), foolishness (moha), and darkness of ignorance (avidyātama) are spoken of. Here, all ignorance is comprehensively explained as branches. The Vijñaptimātratāsiddhi says that it only takes the ignorance that can cause the correct feeling of good and evil karma in the next life. The Śrīmālādevīsiṃhanāda Sūtra says that there are five dwelling places (pañca sthānavastu): 1. dwelling place of views in one aspect (dṛṣṭyekasthānavastu); 2. dwelling place of desire-attachment (kāmarāgavasthānavastu); 3. dwelling place of form-attachment (rūparāgavasthānavastu); 4. dwelling place of existence-attachment (bhāvarāgavasthānavastu); 5. dwelling place of ignorance (avidyāvasthānavastu). The first four are afflictions obscurations (kleśāvaraṇa), and the last one is cognitive obscurations (jñeyāvaraṇa). That sutra itself says that the dwelling place of ignorance...

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地聲聞辟支佛所不能斷。唯有如來佛菩提智所能斷故。由此定知是所知障。唯識第九與經說同。煩惱障四中。初一見道斷。后三修道斷。對法說。發業無明有二。一真實義愚發福不動行。二異熟義愚發非福福行。亦皆見道所斷。緣起經說。諸聖有學不共無明已永斷故不造新業。唯識亦云。正發業者唯見所斷。助者不定。故唯取彼見一處住地所有無明。然此有三。一唯發總業。二唯發別業。三通發二業。今取初后二業無明故。言唯取能發正感後世善惡業者。然此有四。一相應二不共三纏四隨眠。皆能發業。外道內道異生放逸不放逸隨其所應用四無明發業皆別。如緣起經自廣分別。此中說行通身語意。唯善不善現行種子假色及思以為自性。此亦有三。感三果故。為行支者亦唯感總及俱之業。成唯識云。即彼所發乃名為行支。由此一切順現受業別助當業皆非行支。即前無明所發之行乃成行故。身語業色名為假色。依思現行種子。意業唯思成行支體。唯此五識所有善惡即非行支。明知不能感於總報。此中備云。無色界中亦有變化身語二業。而此論文約欲色界說身語業。約三界說意業者。據實為語。識支中。明六識者。前論自會。通依一期六識身說非正識支。成唯識說。此中識種謂本識因故。唯取行所集當來第八識種名為識支。

初結生故總異熟故。不說余識為識支體。此唯種子不取現行。此中說種所生果識為識支體。及十地經云。如無明有子時果時識等皆爾者。唯識會云。或依當來說有現行。因時定無現行義。故說識名色初入母胎互為緣等。然依當起非正種子。泰云。依顯揚第六。阿賴耶識通六識攝。藏彼種名密記攝故。由此而言。此明六識名為識支。理實亦攝阿賴耶識。六識攝故。名色中。初解名后解色。欲界具十及法處所攝假色者。法處實色謂勝定果。欲界無定故說為無。多分有假故為簡別。上界之中假實通有。然非一切者。無不律儀及別解脫故。映象水月彼亦無故。地獄假中雖無定道共戒之色。律儀不律儀業類皆有。故不簡別。上界唯有律儀顯無不律儀故言非一切。此中通說種子現行當來現在名色等四非實支體。成唯識說。除后三因余因皆是名色種攝。后之三因如名次第即后三種。此說五支不雜體性異熟。六根種名六處。異熟觸受種名觸受支。除本識種及此後三種余諸蘊異熟種皆名色支。經說名謂非色四蘊色謂羯羅藍等者。此依雜體非說別體。不爾如何得成五蘊。或通依非異熟名色五蘊說。識初生更互為緣。第七識等各各中識故。若雜體者。唯識論云。或名色種總攝五因。于中隨勝立餘四種。六處與識總別亦然。此等唯種。說現行者

。準識支會。對法第一云。眼處者謂眼曾現見色不言當見。今此據實處通三世。對法依處義增。唯說過現生。未來六行勝故。亦不相違。受唯舍受兼苦樂者。一業通招總別果故。亦依一斯所有受說。不爾唯應說舍受支。總報主故。受所攝者。謂受之種子也。又解。此相從兼舉受所攝受依止身。非正受體也。

瑜伽論記卷第三(之上終)

瑜伽論記卷第三(之下)

釋遁倫集撰

論本卷第十

差別中解七引因支訖。自下解五能生所生支。愛支體唯煩惱中貪。此雖通緣內外二果。諸論多取緣外境愛。因迷外境增上果愚。緣境界受所發生故。取支通以一切煩惱以為自體。四取之體如前已說。此支唯以能所取全所為取中隨順煩惱不取余法。五十九云。當言全界一切煩惱皆能結生相續。愛既唯貪。故取通攝諸煩惱盡。然此中說緣四取貪為取支者。與十地經同。彼云。愛增上名取。成唯識說。于潤業位愛力偏增。說愛如水能滋潤故。要數溉灌方生有芽。且依初後分愛取二。雖取支中攝諸煩惱而愛潤勝。說是愛增故。彼此文不相乖返。愛取二支通現及種俱能潤故。愛望于取成因緣故。(景雲)邪愿求者。求上界身以為涅槃受于禁戒。是名邪愿。于戒起貪名戒禁取。此文正出貪為四取。問上二界有何戒

【現代漢語翻譯】 。準識支會。對法第一云：『眼處』（眼根）者，謂眼曾現見色，不言當見。今此據實處，通三世。對法依處義增，唯說過現生。未來六行勝故，亦不相違。受唯舍受兼苦樂者，一業通招總別果故，亦依一斯所有受說。不爾唯應說舍受支，總報主故。受所攝者，謂受之種子也。又解，此相從兼舉受所攝受依止身，非正受體也。

瑜伽論記卷第三(之上終)

瑜伽論記卷第三(之下)

釋遁倫集撰

論本卷第十

差別中解七引因支訖。自下解五能生所生支。愛支體唯煩惱中貪。此雖通緣內外二果，諸論多取緣外境愛，因迷外境增上果愚，緣境界受所發生故。取支通以一切煩惱以為自體。五十九云：『當言全界一切煩惱皆能結生相續。』愛既唯貪，故取通攝諸煩惱盡。然此中說緣四取貪為取支者，與十地經同。彼云：『愛增上名取。』成唯識說：『于潤業位愛力偏增，說愛如水能滋潤故，要數溉灌方生有芽。』且依初後分愛取二。雖取支中攝諸煩惱而愛潤勝，說是愛增故。彼此文不相乖返。愛取二支通現及種俱能潤故。愛望于取成因緣故。（景雲）邪愿求者，求上界身以為涅槃受于禁戒，是名邪愿。于戒起貪名戒禁取。此文正出貪為四取。問上二界有何戒？

【English Translation】 . According to the 'Zhun Shi Zhi Hui'. The first volume of 'Dui Fa' (Abhidharma) says: 'Eye base' (eye sense organ) refers to the eye having seen forms, not referring to seeing in the future. Now, this is based on the actual place, encompassing the three times. 'Dui Fa' increases based on the meaning of the base, only discussing the past and present lives. It is not contradictory because the future six actions are superior. 'Feeling' is only neutral feeling, also including suffering and pleasure, because one karma universally invites general and specific results, and it is also based on the feeling possessed by one individual. Otherwise, only the neutral feeling branch should be discussed, because it is the master of the overall retribution. What is included in 'feeling' refers to the seed of feeling. Another explanation is that this characteristic also includes the body that is relied upon and received by feeling, not the actual substance of feeling.

Yogacarabhumi-sastra-tika, Volume 3 (End of the first part)

Yogacarabhumi-sastra-tika, Volume 3 (Second part)

Compiled and written by Shi Dunlun

Treatise Root Volume 10

Having finished explaining the seven 'leading cause' branches in the differentiation, from here onwards, explain the five 'capable of producing' and 'produced' branches. The substance of the 'craving' branch is only greed among the afflictions. Although this universally conditions both internal and external results, many treatises take craving for external objects, because delusion about external objects increases the resulting ignorance, because it arises from feeling conditioned by objects. The 'grasping' branch universally takes all afflictions as its own substance. Chapter 59 says: 'It should be said that all afflictions in the entire realm are capable of connecting to rebirth and continuity.' Since craving is only greed, grasping universally encompasses all afflictions. However, saying here that craving for the four graspings is the 'grasping' branch is the same as in the 'Ten Stages Sutra'. That sutra says: 'Craving that increases is called grasping.' 'Vijnaptimatrata-siddhi' says: 'In the position of moistening karma, the power of craving especially increases, saying that craving is like water that can nourish, so it must be irrigated many times for the sprout of existence to grow.' For now, divide craving and grasping into two based on the beginning and end. Although the grasping branch encompasses all afflictions, craving is superior in moistening, so it is said that craving increases. These texts do not contradict each other. The craving and grasping branches universally moisten both present and seeds. Craving becomes a cause and condition in relation to grasping. (Jingyun) 'Evil aspiration' refers to seeking a body in the upper realms as Nirvana and adhering to precepts. This is called evil aspiration. Greed arising from precepts is called 'precepts and vows grasping'. This text directly states that greed is the four graspings. Question: What precepts are there in the upper two realms?

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禁緣之起貪。解云。外道亦於色界身語執戒禁。無色意思假立身語亦執為戒。有支中。前時有者。生剎那后死剎那前兩之中間也。此文既五趣有外別明中有。明知中有非趣所攝。同薩婆多。雖舉十有。宗明業有。為欲界有。支謂行支。愛取潤故能有當果名業有。此即能有名有。余皆所有。成唯識說。始從中有至本有中未衰變來皆生支攝。故知中有亦所有中收。問中有生有為一業別業感。景師解者未見有文。文但說雲中有可轉。準此即知中有別業所感。雖有是說而可說為一業所引。色界有六有除四趣故。無色有五有又除中有故。今此有支唯是業支。說先作行煩惱攝受故。成唯識說。愛取合潤能引業種及所引因轉名為有。俱能近有後有果故。彼意說。行及識等五為愛取潤轉名有支。體唯種子是所潤故能生果故。今此總言十有名有。能有所有合名為有。泛解有義非唯解有支。此唯業有一是有支。唯識會此云。有處唯說業種名有。此能正感異熟果故。彼復會云。復有唯說五種名有。親生當來識等種故。其七有者五趣體有受用果故。趣方便中有二趣中間故六為所有業為能有。能引諸有故。故合成七。前時有死有生有。即五趣有而別施設。故不建立。生支中。初別釋十句。后略義結。初四句說胎卵二生。次一句濕化二生。此通舉一

身為生支。身份頓起者。此論前卷及余經論皆言。化生頓起。余之三生諸根漸現。今言濕生亦頓起者。即知胎卵二生諸根漸起。化生頓起。濕生通於漸頓也。頓者如從爛濕未變起濕生蟲諸根頓具。下之五句通四生有。蘊得謂蘊體起。界得謂蘊種子蘊因緣性。蘊得現行成熟。界得種子成熟。處得通現種。餘三緣成熟。略義中有六句。自性攝生及出現兩句。生處位攝等生趣起三句。所生攝蘊得一句。因緣所攝攝界得處得兩句。任持所引攝諸蘊生起一句。俱生依持攝命根出現一句。老死支有二。初解老后解死。老中初別釋十七句。后結略義。結有十句。初六句各攝一句。第七威儀變壞攝次五句。第八無色諸根變壞攝第十二十三兩句。第九有色諸根變壞攝第十四十五兩句。第十時分已過壽量將盡攝第十六十七兩句。死中初別釋十一句。后結略義有四句。若死攝初兩句。正死體故。若死法攝第三第四句。解支不解支。五趣死時之軌法故。若死差別攝第五句下六句。若死後位攝第十一句。死魔業者。基師釋。即正死體死魔作用也。此亦死差別攝。或取死後識離身已名為死魔故。亦說是死後位攝。此生死二支隨其所應五蘊為性。現行苦故。唯取現行而有合說或通種子。成唯識說。始從中有至本有中未衰變來皆生支攝。中有末位設起變

【現代漢語翻譯】 現代漢語譯本： 『身為生支。身份頓起者』。關於這一點，之前的章節以及其他的經論都說，化生是頓然產生的，其餘的胎生、卵生則是諸根逐漸顯現。現在說濕生也是頓然產生的，由此可知胎生和卵生是諸根逐漸產生，而化生是頓然產生，濕生則兼有漸生和頓生兩種情況。頓生就像從腐爛潮濕之處突然出現的濕生蟲類，諸根一下子就具備了。 下面的五句話適用於四種生。『蘊得』是指蘊體的生起，『界得』是指蘊的種子、蘊的因緣性，『蘊得』是現行成熟，『界得』是種子成熟，『處得』則包括現行和種子，其餘三種緣成熟。略義中有六句話：自性包含『生』和『出現』兩句，生處位包含『生』、『趣』、『起』三句，所生包含『蘊得』一句，因緣所攝包含『界得』和『處得』兩句，任持所引包含諸蘊生起一句，俱生依持包含命根出現一句。 老死支分為兩部分，先解釋老，后解釋死。關於老，首先分別解釋十七句，然後總結略義，總結有十句。前六句各自包含一句，第七句『威儀變壞』包含接下來的五句，第八句『無色諸根變壞』包含第十和第二十三句，第九句『有色諸根變壞』包含第十四和第十五句，第十句『時分已過壽量將盡』包含第十六和第十七句。 關於死，首先分別解釋十一句，然後總結略義，總結有四句。『若死』包含前兩句，因為這是正死體。『若死法』包含第三和第四句，解釋支和不解支，這是五趣眾生死時的軌法。『若死差別』包含第五句以下的六句。『若死後位』包含第十一句。『死魔業』，根據基師的解釋，就是正死體和死魔的作用。這也屬於死差別，或者認為死後識離開身體才叫做死魔，所以也說是死後位。 生死這兩個支，根據情況，五蘊是其自性，因為是現行的苦。只取現行，但也有合說或者包括種子的情況。成唯識論說，從中陰到本有中未衰變之前，都屬於生支，中陰末位如果發生變化。

【English Translation】 English version: 'The body as a condition for birth, the sudden arising of the body'. Regarding this, previous chapters and other sutras and treatises all say that apparitional birth (化生) is sudden, while the remaining womb-born (胎生) and egg-born (卵生) beings gradually manifest their faculties. Now, saying that moisture-born (濕生) beings also arise suddenly, it can be known that womb-born and egg-born beings gradually develop their faculties, while apparitional birth is sudden, and moisture-born beings encompass both gradual and sudden arising. Sudden arising is like moisture-born insects suddenly appearing from rotten and damp places, with all faculties immediately complete. The following five sentences apply to the four types of birth. 'Attainment of aggregates (蘊得)' refers to the arising of the aggregate body. 'Attainment of realms (界得)' refers to the seed of the aggregates, the causal nature of the aggregates. 'Attainment of aggregates' is the maturation of present activity, 'attainment of realms' is the maturation of the seed, and 'attainment of bases (處得)' includes both present activity and the seed, with the remaining three conditions maturing. In the concise meaning, there are six sentences: self-nature includes the two sentences of 'birth' and 'appearance'; the place and position of birth include the three sentences of 'birth', 'destiny (趣)', and 'arising (起)'; what is born includes the one sentence of 'attainment of aggregates'; what is encompassed by conditions includes the two sentences of 'attainment of realms' and 'attainment of bases'; what is sustained and drawn includes the one sentence of the arising of all aggregates; and what is co-born and relied upon includes the one sentence of the appearance of the life faculty. The branches of aging and death are divided into two parts, first explaining aging and then explaining death. Regarding aging, first separately explain the seventeen sentences, and then summarize the concise meaning, with ten sentences in the summary. The first six sentences each contain one sentence, the seventh sentence 'deterioration of demeanor' encompasses the following five sentences, the eighth sentence 'deterioration of formless faculties' encompasses the tenth and twenty-third sentences, the ninth sentence 'deterioration of form faculties' encompasses the fourteenth and fifteenth sentences, and the tenth sentence 'time has passed and lifespan is nearing its end' encompasses the sixteenth and seventeenth sentences. Regarding death, first separately explain the eleven sentences, and then summarize the concise meaning, with four sentences in the summary. 'If death' encompasses the first two sentences, because this is the true death body. 'If the law of death' encompasses the third and fourth sentences, explaining the branch and non-branch, which is the normative law for beings dying in the five destinies. 'If the distinctions of death' encompasses the six sentences from the fifth sentence onwards. 'If the position after death' encompasses the eleventh sentence. 'The activity of the demon of death', according to Master Ji's explanation, is the true death body and the function of the demon of death. This also belongs to the distinctions of death, or it is considered that the consciousness leaving the body after death is called the demon of death, so it is also said to be the position after death. These two branches of birth and death, depending on the situation, have the five aggregates as their nature, because they are the suffering of present activity. Only present activity is taken, but there are also cases of combined explanation or inclusion of seeds. The Consciousness-Only Treatise says that from the intermediate state (中有) to the original existence (本有), before decline and change, all belong to the branch of birth, and if changes occur at the end of the intermediate state.

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心緣當果起仍是生支。由前將死愛取潤有能有中有及當生故。諸衰變位總名為老。身壞命終乃名為死。第五次第中有三複次。初複次中。由邪行故令心顛倒等者。有義識等五支並依后際當生老死五現起位說因五支。非依五支在因位說故。成唯識云。因位難知差別相故依當果位別立五支。若依此義。心顛倒者。謂隨業識由色生已得類有情眾同分數。彼說名色初受生故。唯識會云。識中業種名識支故。故三藏云。中有末心名為顛倒。以能引支顛倒故。本識中識支種子相從亦名心顛倒。心顛倒故結生相續等者名色也。諸根圓滿謂六處支。二受用境謂觸受支。觸引受生俱受用境故。俱舍說名隨觸受。景又解。六處緣觸。觸起之時依根識二及受用境即是三和生觸。故云二受用境。耽著者緣現在愛。悕求者緣未來愛。合名愛支。煩惱滋長謂取支。此中但說業為有支。如前已會。余文可解。有義合依三際以辨次第。無明行識在過去世。心顛倒者識等五種併名為心。不離識故識為主故。由邪行熏發當有趣生故心名顛倒。略而不說正行熏發。準后愛取潤後有業知於前際亦潤行心。故略不論。前際愛取有。其名色也結生下四支是過去世生老死支。成唯識說然所生果若在未來為生厭故說生老死。若現在為令了知分位相生說識等五。彼說識支初

【現代漢語翻譯】 現代漢語譯本 心緣作為結果生起時，仍然屬於『生』支（jati-anga，十二因緣之一）。這是因為臨死前的愛（tanha）和取（upadana）滋潤了『有』（bhava），導致了『中有』（antarabhava，中陰身）以及未來的出生。各種衰敗和變異的狀態總稱為『老』（jara）。身體毀壞，生命終結，就稱為『死』（marana）。 第五種次第（指十二因緣的排列順序）中有三種不同的解釋。在第一種解釋中，由於邪行導致心識顛倒等等。有一種觀點認為，識（vijnana）等五支，是依據後世（未來）的出生、老、死這五個現起的狀態來說明作為原因的五支。而不是依據這五支在因位（過去）的狀態來說明。因此，《成唯識論》說：『因位的差別相難以知曉，所以依據當來的果位來分別建立五支。』如果依據這種觀點，『心顛倒』指的是，隨著業識由色（rupa）產生后，獲得了與有情眾生相同的類別和數量。這被稱為『名色』（namarupa）的最初受生。唯識會說：『識中的業種被稱為識支。』因此，三藏（Tipitaka）說，『中有』的最後心念稱為顛倒，因為它能引導後續的支分（因緣）走向顛倒。本識（alaya-vijnana）中識支的種子相續也稱為『心顛倒』。 因為『心顛倒』，所以結生相續等被稱為『名色』。諸根圓滿指的是『六處』（salayatana）支。兩種受用境界指的是『觸』（sparsa）和『受』（vedana）支，因為觸能引導受的產生，並且共同受用境界。俱舍論中稱之為『隨觸受』。景法師又解釋說，六處緣于觸，觸生起時，依賴於根、識二者以及受用境界，這就是三和合生觸。所以說『兩種受用境界』。耽著者緣于現在的愛，希望獲得者緣于未來的愛，合起來稱為『愛』支。煩惱滋長指的是『取』支。這裡只說業為『有』支，如前已經解釋。其餘的文字可以理解。 有一種觀點認為，應該依據過去、現在、未來三世來辨別次第。無明（avidya）、行（samskara）、識在過去世。『心顛倒』指的是識等五種，都稱為『心』，因為它們不離識，識是主要的。由於邪行熏習引發了當來趣向于生的狀態，所以心被稱為顛倒。這裡省略了正行熏習的情況。參照後面的愛、取滋潤後有的業，可以知道在過去世也滋潤了行和心，所以這裡省略不談。前世的愛、取、有，以及名色、結生等下四支，是過去世的生、老、死支。《成唯識論》說，如果所生的果在未來，是爲了對生感到厭惡，所以說生、老、死。如果在現在，是爲了讓人瞭解分位相生，所以說識等五支。他們說識支最初。

【English Translation】 English version When the mind-moment arises as a result, it is still a part of the 'birth' (jati) link [of the twelve nidanas]. This is because the craving (tanha) and grasping (upadana) at the point of death nourish 'becoming' (bhava), leading to the 'intermediate existence' (antarabhava) and future birth. All states of decay and change are collectively called 'aging' (jara). The destruction of the body and the end of life are called 'death' (marana). There are three different explanations for the fifth sequence [referring to the order of the twelve nidanas]. In the first explanation, the mind is inverted due to wrong conduct, etc. Some argue that the five links of consciousness (vijnana) and so on are based on the five manifest states of future birth, aging, and death to explain the five links as causes. They are not based on the state of these five links as causes in the past. Therefore, the Vijnaptimatrata-siddhi says: 'The differences in the causal state are difficult to know, so the five links are established separately based on the future resultant state.' According to this view, 'mind inversion' refers to, after the karmic consciousness arises from form (rupa), it obtains the same category and number as sentient beings. This is called the initial arising of 'name and form' (namarupa). The Vijnaptimatrata-siddhi says: 'The karmic seeds in consciousness are called the consciousness link.' Therefore, the Tripitaka says that the final thought of the 'intermediate existence' is called inversion because it can lead the subsequent links [of dependent origination] to inversion. The continuous seed of the consciousness link in the base consciousness (alaya-vijnana) is also called 'mind inversion'. Because of 'mind inversion', the continuation of rebirth, etc., is called 'name and form'. The completeness of the sense faculties refers to the 'six sense bases' (salayatana) link. The two kinds of experiencing realms refer to the 'contact' (sparsa) and 'feeling' (vedana) links, because contact leads to the arising of feeling and they jointly experience the realm. The Abhidharmakosa calls it 'feeling following contact'. Master Jing also explains that the six sense bases are conditioned by contact. When contact arises, it relies on the sense faculty, consciousness, and the experiencing realm, which is the three conditions coming together to produce contact. Therefore, it is said 'two kinds of experiencing realms'. Attachment is conditioned by present craving, and hope is conditioned by future craving, which together are called the 'craving' (tanha) link. The growth of afflictions refers to the 'grasping' (upadana) link. Here, only karma is said to be the 'becoming' (bhava) link, as explained earlier. The remaining text can be understood. Some argue that the sequence should be distinguished based on the three times: past, present, and future. Ignorance (avidya), volitional formations (samskara), and consciousness are in the past. 'Mind inversion' refers to the five kinds of consciousness, etc., which are all called 'mind' because they are inseparable from consciousness, and consciousness is the main one. Because wrong conduct is conditioned and gives rise to the state of being directed towards future birth, the mind is called inverted. The conditioning of right conduct is omitted here. Referring to the karma of future becoming nourished by craving and grasping, it can be known that in the past, volitional formations and the mind were also nourished, so it is omitted here. The craving, grasping, and becoming of the past, as well as name and form and the four links below, are the birth, aging, and death links of the past. The Vijnaptimatrata-siddhi says that if the result to be born is in the future, it is to cause aversion to birth, so it speaks of birth, aging, and death. If it is in the present, it is to allow people to understand the arising of the links in stages, so it speaks of the five links of consciousness, etc. They say that the consciousness link is the first.

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入母胎。此說名色故但四支。由現在愛發生貪愛煩惱滋長潤後有業。乃至當來有生老死。但說潤業不說發者。準於前際知發業故。此乃影顯過去說發不說潤業。現在說潤不說發業。未來說生老死不說名色等。現在說名色等不說生老死。欲顯因果三際不斷善順小乘故作是說。第二複次唯依二際建立。其內身緣者發業引生門。境界緣者潤生果起門。起我執等愚者是相應癡。或因此起彼是不共癡。既發業已即隨彼業多起尋思等者。(景雲)識能了別名作尋思。此從行支引發識種名起尋思。由彼行支助識種子故。能展轉引發名色六處觸種。令感當來名色等三同類苦果。(備云)既發身語業起尋思意業。行與識支作助伴故。識支得生。自此已后三果漸生。(基云)即隨彼業多起尋思者此謂現行識。由業與識為助伴者種識。業所熏種為助伴故。其名色等種此皆名識故。能感當來三苦。一根初起苦謂名色身意一一根初起故。二根圓滿苦謂六處。三受用境界苦謂觸。即是合以名言有分二種能生。理實應有識受二果。識種為種故果中無。受稱外受內果中無。愛必因受方得起故受前際無後際說有。前際觸后說當受故。各望有別。依觸緣受發起于愛者愛支。由受用境廣起追求等者是取支。由事業門者。所謂凈行事王等。利養門者。謂坐收種耕

【現代漢語翻譯】 現代漢語譯本 入母胎。這種說法中提到『名色』(nāma-rūpa, 精神和物質)，所以只說了四肢。由於現在的『愛』(taṇhā, 渴愛)而生起『貪愛』(abhidhyā, 強烈的慾望)，煩惱滋長，滋潤了未來的『有業』(bhava-kamma, 導致存在的業)。乃至將來會有『生老死』(jāti-jarā-maraṇa, 出生、衰老和死亡)。只說滋潤業而不說發起業，是根據前世的情況知道已經發起了業。這實際上是暗示過去只說發起業而不說滋潤業，現在只說滋潤業而不說發起業，未來只說生老死而不說名色等。現在只說名色等而不說生老死。這是爲了顯示因果在過去、現在、未來三世中是連續不斷的，爲了順應小乘的觀點，所以這樣說。 第二，再次，只依據過去和現在兩世來建立。其中，內在的身體因緣是發起業、引生之門，外在的境界因緣是滋潤生、果報生起之門。生起『我執』(ātma-graha, 認為有「我」的執著)等的愚癡是相應的愚癡，或者因此而生起的愚癡是不共的愚癡。既然已經發起了業，就隨著那個業而多起尋思等。（景雲）『識』(vijñāna, 意識)能夠了別，叫做尋思。這是從『行』(saṃskāra, 行動)支引發『識』的種子，叫做『起尋思』。由於那個『行』支幫助了『識』的種子，所以能夠輾轉引發『名色』、『六處』(ṣaḍāyatana, 六根)、『觸』(sparśa, 感覺)的種子，從而感得未來『名色』等三種同類的苦果。（備云）既然發起了身語業，就生起尋思意業。『行』與『識』支作為助伴，所以『識』支得以產生。從此以後，三種果報逐漸產生。（基云）『即隨彼業多起尋思者』，這是指現在的現行識。由於業與識互為助伴，所以是種識。業所熏習的種子作為助伴，其中的『名色』等種子都叫做『識』，所以能夠感得未來的三種苦。一是根初起苦，指的是名色身意一一根初起；二是根圓滿苦，指的是六處；三是受用境界苦，指的是觸。這就是合以名言有分二種能生。理應有識受二果。識種為種故果中無。受稱外受內果中無。愛必因受方得起故受前際無後際說有。前際觸后說當受故。各望有別。依據『觸緣受』(sparśa-vedanā-pratyaya, 以觸為緣而生受)而發起『愛』支。由於受用境界而廣泛地生起追求等，這是『取』(upādāna, 執取)支。由於事業之門，也就是所謂的凈行事王等。利養之門，指的是坐收種耕。

【English Translation】 English version Entering the mother's womb. This explanation mentions 'nāma-rūpa' (name and form, mind and matter), so it only refers to the four limbs. Due to present 'taṇhā' (craving), 'abhidhyā' (covetousness) arises, afflictions grow, and it nourishes future 'bhava-kamma' (karma leading to existence). Even to the extent that in the future there will be 'jāti-jarā-maraṇa' (birth, aging, and death). It only speaks of nourishing karma and not initiating karma, because based on the past, it is known that karma has already been initiated. This actually implies that in the past, it only spoke of initiating karma and not nourishing karma; in the present, it only speaks of nourishing karma and not initiating karma; in the future, it only speaks of birth, aging, and death and not nāma-rūpa, etc. In the present, it only speaks of nāma-rūpa, etc., and not birth, aging, and death. This is to show that the cause and effect in the past, present, and future are continuous, and to comply with the views of the Hinayana, so it is said in this way. Secondly, again, it is established only based on the past and present two existences. Among them, the internal bodily condition is the gate of initiating karma and leading to birth; the external boundary condition is the gate of nourishing birth and the arising of consequences. The ignorance of arising 'ātma-graha' (self-grasping, the clinging to a 'self') and the like is corresponding ignorance, or the ignorance arising from this is non-common ignorance. Since karma has already been initiated, one often arises thinking and the like according to that karma. (Jingyun) 'Vijñāna' (consciousness) is able to distinguish, which is called thinking. This is from the 'saṃskāra' (volitional formations) limb, which initiates the seed of 'vijñāna', called 'arising thinking'. Because that 'saṃskāra' limb helps the seed of 'vijñāna', it is able to transform and initiate the seeds of 'nāma-rūpa', 'ṣaḍāyatana' (six sense bases), and 'sparśa' (contact), thereby sensing the three similar suffering consequences of future 'nāma-rūpa', etc. (Bei Yun) Since physical and verbal karma have been initiated, thinking mental karma arises. The 'saṃskāra' and 'vijñāna' limbs act as helpers, so the 'vijñāna' limb can be produced. From then on, the three consequences gradually arise. (Ji Yun) 'That is, one often arises thinking according to that karma', this refers to the present manifest consciousness. Because karma and consciousness are mutually helpful, it is seed consciousness. The seeds perfumed by karma act as helpers, and the seeds of 'nāma-rūpa' etc. are all called 'vijñāna', so they can sense the three sufferings of the future. First, the suffering of the initial arising of the root, which refers to the initial arising of each root of nāma-rūpa, body, and mind; second, the suffering of the complete root, which refers to the six sense bases; third, the suffering of experiencing the boundary, which refers to contact. This is the combination of the two types of production with name and language. In principle, there should be two consequences of consciousness and sensation. The seed of consciousness is the seed, so there is none in the consequence. Sensation is called external sensation, and there is none in the internal consequence. 'Taṇhā' (craving) must arise because of sensation, so there is no past boundary for sensation, but there is a future boundary. Contact in the past is said to be received in the future. Each hopes to be different. Based on 'sparśa-vedanā-pratyaya' (with contact as a condition, sensation arises), the 'taṇhā' limb is initiated. Because of experiencing the boundary, pursuit and the like arise extensively, which is the 'upādāna' (grasping) limb. Due to the gate of career, that is, the so-called pure conduct affairs king, etc. The gate of profit and support refers to sitting and receiving planting and cultivation.

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田等。此二外慾境起名欲求。或由戒禁門者。謂邪愿戒禁取。由此起內身求。求當來樂果身故。或由解脫門者謂見取。由此起邪解脫求。有義事業門謂欲取。利養門謂見取為利養故其執見勝。戒禁門者謂戒禁取。解脫門者謂我語取。諦故住故執我自性為解脫故。因此四取發起三求。一欲求多求五欲故。二內身求即有求求自體故。三邪解脫求即邪梵行求求邪解脫故。如是求時令先所起煩惱及業等者。謂業是有支。無明為發業緣令當果生。無明非是有支。第三複次中。由三有情聚者。前二複次單明流轉次第。今此通依流轉還滅故說三聚。樂世間清凈者。不樂出世而樂人天故名清凈。然愚癡故亦造非福。或起追悔所引或不退悔歡喜所引心相續住等者。景師釋。此在中有有悔不悔。識相續住從行生識也。基師釋。追悔者。樂清凈故悔非福業。或癡不解悔。因此三業歡喜所引心相續住者。歡喜心所熏成種相續而住。即是識支以此為因。由非福者下業。由福者中業。由不動者上業。于當生處亦皆能感三苦果。種名識支現行名名色等。不說受等義準前釋。樂著境界者。謂受愛取也。其有生老死因著境有亦得彼名。緣起經中具釋次第。恐繁不述。第六釋難中有二問答。初問逆次第中。答依此宣說諦道理故等者。觀老死等為三十四智。觀

於四諦中最初老死是苦故先觀老死。現在識等五支種子無始來有名為舊識舊名色等。從此種子生彼未來生及老死。二果之中識名色等併名新識名色等。前來總說名色結生。名色體寬總攝余支。但言名色已說余訖。由心解脫者。于現法中不起無明行支為能引故。五支種亦次第不生。由現因次第不生故。老死位中識等五果皆次第滅。應言新識滅為上首乃至受滅為后。然據彼名色為先故言新。名色滅為上首乃至受滅為后。亦可四十四智中先觀老死作四諦觀。觀生是老死集是舊名色。在前起故。老死始從生起是新名色。今觀老死體滅即是新名色滅。十二支中先觀老死滅以為上首。緣起經說。如病病因病滅良藥。故逆次第生老死為初。問何故不言諸無明滅為上首耶者。此問次前所引經說名色為上首滅。何故彼經不說無明為先首滅。答依心解脫者而施設故等者。此意釋言。未入聖前初資糧位先順次第觀。加行道中逆次第觀起四十四智等。入見道等順次第斷故無明滅即行滅等。依止無學解脫身中現在名色為先受為后。四支種子不能為因生未來世生老死果。此說苦因不能生。下顯由愛滅當苦不起。謂解脫者現受境時愛及隨眠即愛取支由聖道力永拔不起。名能潤煩惱集諦永滅。此因永滅故先所引因名色等種當不生果。名余支滅。此言意顯

【現代漢語翻譯】 現代漢語譯本 在四聖諦中，最初的老死是苦，所以先觀察老死。現在的識等五支（蘊、處、界、根、識）的種子，從無始以來就存在，被稱為舊識、舊名色等。從此種子產生彼未來生及老死。二果（苦果和異熟果）之中，識、名色等並稱為新識、新名色等。前面總說名色結生（名色和合產生新的生命）。名色的本體寬廣，總攝其餘各支。但說名色，就已經說了其餘各支的含義。『由心解脫者』，是指在現法（當下）中，不起無明、行支，因為它們是能引發（苦果）的原因。五支種子也次第不生。由於現因次第不生，所以在老死位中，識等五果都次第滅。應該說新識滅為上首，乃至受滅為后。然而根據彼名色為先，所以說新名色滅為上首，乃至受滅為后。也可以在四十四智（四聖諦的十六行相智，加上緣起法的二十八智）中，先觀察老死，作四諦觀。觀察生是老死的集（原因），是舊名色。因為在前生起。老死始於生起，是新名色。現在觀察老死的本體滅，也就是新名色滅。十二支中，先觀察老死滅作為上首。《緣起經》說，如病、病因、病滅、良藥。所以逆次第生，老死為初。問：為什麼不說諸無明滅為上首呢？這是問前面所引經文說名色為上首滅。為什麼那部經不說無明為先首滅？答：『依心解脫者而施設故』等。這個意思是解釋說，未入聖位前的初資糧位，先順次第觀。加行道中，逆次第觀，起四十四智等。入見道等，順次第斷，所以無明滅即行滅等。依止無學解脫身中，現在名色為先，受為后。四支種子不能作為原因，產生未來世生老死果。這是說苦因不能生。下面顯示由於愛滅，當來的苦就不會生起。所謂解脫者，現在感受境界時，愛及隨眠（潛在的煩惱），即愛、取支，由聖道力永遠拔除不起。名為能潤煩惱的集諦永遠滅除。此因永遠滅除，所以先前所引的因，名色等種，當來不生果。名為其餘各支滅。這句話的意思是顯示

【English Translation】 English version Within the Four Noble Truths, old age and death are the initial suffering, so one first contemplates old age and death. The seeds of the five aggregates (skandha), elements (dhatu), and realms (ayatana), such as consciousness (vijnana), have existed since beginningless time and are known as old consciousness, old name and form (nama-rupa), etc. From these seeds arise future birth and old age and death. Among the two results (suffering and vipaka), consciousness, name and form, etc., are collectively called new consciousness, new name and form, etc. Previously, it was generally said that name and form conjoin to produce new life. The substance of name and form is broad, encompassing all other branches. But by mentioning name and form, all the others have been spoken of. 'Liberation through mind' refers to not arising ignorance (avidya) and action (samskara) in the present moment, because they are the causes that lead to suffering. The seeds of the five branches also do not arise in sequence. Because the present causes do not arise in sequence, in the stage of old age and death, the five results such as consciousness all cease in sequence. It should be said that the cessation of new consciousness is the foremost, and the cessation of feeling (vedana) is the last. However, according to name and form being the first, it is said that the cessation of new name and form is the foremost, and the cessation of feeling is the last. It is also possible that in the forty-four wisdoms (the sixteen aspects of the Four Noble Truths, plus the twenty-eight wisdoms of dependent origination), one first contemplates old age and death, and contemplates the Four Noble Truths. Observing that birth is the accumulation (cause) of old age and death, which is old name and form. Because it arises in the past. Old age and death begin from birth, which is new name and form. Now observing the cessation of the substance of old age and death is the cessation of new name and form. Among the twelve links, one first observes the cessation of old age and death as the foremost. The Pratītyasamutpāda Sūtra says, like disease, the cause of disease, the cessation of disease, and the medicine. Therefore, in reverse order of arising, old age and death are the beginning. Question: Why not say that the cessation of ignorance is the foremost? This is asking why the previously quoted sutra says that the cessation of name and form is the foremost. Why does that sutra not say that the cessation of ignorance is the first? Answer: 'Because it is established according to those liberated through mind,' etc. This means to explain that in the initial stage of accumulation of merit before entering the holy path, one first contemplates in forward order. In the stage of application, one contemplates in reverse order, arising the forty-four wisdoms, etc. Upon entering the path of seeing, etc., one cuts off in forward order, so the cessation of ignorance is the cessation of action, etc. Relying on the body of liberation of the non-learner (arhat), present name and form is the first, and feeling is the last. The seeds of the four branches cannot be the cause of producing the future birth, old age, and death. This is saying that the cause of suffering cannot produce. Below it is shown that because of the cessation of craving, future suffering will not arise. So-called liberated ones, when experiencing objects in the present, craving and latent defilements (anusaya), that is, craving and grasping, are forever eradicated by the power of the holy path. This is called the cessation of the accumulation of defilements that can moisten (the cycle of rebirth). Because this cause is forever extinguished, the previously mentioned causes, the seeds of name and form, etc., will not produce future results. This is called the cessation of the remaining branches. The meaning of this statement is to show

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現在名色所有種子不生當果。先觀苦諦故。以名色滅為上首。此滅由何。由彼能潤集諦所攝愛取等滅。故名色等種當不生果。名色等種是當來世生老死因緣。親因緣故說此先滅。無明等疏后始觀察。能潤因故。不說無明為先首滅。故得無學已觀云。由誰無故老死無等。餘次第滅準此應知。言如是等類宣說緣起次第應知者。(景雲)計此結文應在立難前說。由於次第門中立此難故。故於難后總結緣起次第言之。第七釋詞中有五複次。依字釋名者。由煩惱繫縛為緣往諸趣中數數生起故名緣起。依緣字起字釋緣起字故名依字。(景師補闕)云。由諸煩惱繫縛往諸趣中者釋緣字也。數數生起者釋起字也。依剎那義釋者。簡大眾部化地部等緣起是無為。亦遮正量部一期四相義。眾緣過去而不離等者。若依分位前十支為緣后二支為起。前支具因緣等四。雖復剎那滅入過去。種在身中而不捨離故依自身後果生起。或十二支前一一為緣一一為起。此有故彼有者。顯無作緣生義。此生故彼生者。顯無常緣生義。非餘者。唯由有緣果法得有。非緣有實作用能生果法。亦非無生法為因故少所生而得成立。無作無常二種為緣。非余作用及無生法二種為因。故言非余。此簡自在天等有實作用及計無為能為緣起以釋其名。數數謝滅復相續起者。數數

【現代漢語翻譯】 現代漢語譯本 現在，名色（nāma-rūpa，精神和物質現象）的所有種子不會產生未來的果報。這是因為首先要觀察苦諦（duhkha-satya，關於痛苦的真理）。以名色的滅盡作為首要目標。這種滅盡是由於什麼呢？由於能夠滋潤輪迴的集諦（samudaya-satya，關於痛苦根源的真理）所包含的愛（trsna）和取（upadana）等的滅盡。因此，名色等的種子將不會產生果報。名色等的種子是未來世生老死的因緣。因為是親近的因緣，所以說先滅盡它們。無明（avidya）等是疏遠的因緣，所以之後才觀察。因為愛取等是能滋潤的因，所以不說無明為首先滅盡的目標。因此，證得無學果位后，會觀察到：『由於誰的滅盡，所以老死滅盡？』其餘支分的次第滅盡，應該依此類推來理解。『如是等類宣說緣起次第應知者』，意思是應該瞭解如此等等的緣起次第。（景雲的解釋）認為這段總結性的文字應該放在提出疑問之前說，因為在次第門中提出了這個疑問。因此，在疑問之後總結了緣起的次第。 第七，在解釋詞語中有五種『複次』（進一步解釋）。依字釋名，即根據字面來解釋名稱：由於煩惱的繫縛，作為因緣，往諸趣（gati，輪迴的去處）中不斷地生起，所以叫做緣起。這是根據『緣』字和『起』字來解釋『緣起』這個詞，所以叫做依字釋名。（景師補闕）說：『由於諸煩惱繫縛往諸趣中』，這是解釋『緣』字；『數數生起』，這是解釋『起』字。依剎那義釋，即根據剎那的意義來解釋：這可以區分大眾部（Mahāsāṃghika）和化地部（Mahīśāsaka）等宗派認為緣起是無為法的觀點，也遮止了正量部（Saṃmitīya）認為一期生命中有四相的觀點。『眾緣過去而不離等』，意思是，如果按照分位來說，前十支是緣，后二支是起。前十支具足因緣等四種條件。雖然剎那滅入過去，但種子在身中而不捨離，所以依靠自身而產生後果。或者說，十二支中前一支是緣，后一支是起。『此有故彼有』，顯示了無作緣生的意義。『此生故彼生』，顯示了無常緣生的意義。『非餘者』，意思是隻有由於有緣，果法才能存在。不是說緣有真實的作用能夠產生果法，也不是說沒有生法的狀態作為原因而能夠成立少許的生起。無作和無常這兩種是作為緣，而不是其餘的作用和無生法這兩種作為因。所以說『非余』。這可以區分自在天（Īśvara）等認為有真實作用的觀點，以及認為無為法能夠作為緣起的觀點，以此來解釋『緣起』這個詞的含義。『數數謝滅復相續起者』，意思是不斷地謝滅又相續生起。

【English Translation】 English version Now, all the seeds of nāma-rūpa (name and form, mental and physical phenomena) do not produce future results. This is because one first observes the duhkha-satya (the truth of suffering). The cessation of nāma-rūpa is taken as the primary goal. What is the cause of this cessation? It is due to the cessation of trsna (craving) and upadana (grasping), etc., which are contained within the samudaya-satya (the truth of the origin of suffering) that nourishes samsara (cyclic existence). Therefore, the seeds of nāma-rūpa, etc., will not produce results. The seeds of nāma-rūpa, etc., are the causes and conditions for birth, old age, and death in future lives. Because they are the close causes and conditions, it is said that they are extinguished first. Ignorance (avidya), etc., are distant causes and conditions, so they are observed later. Because craving and grasping, etc., are the nourishing causes, ignorance is not said to be the primary goal to be extinguished first. Therefore, after attaining the state of an arhat (one who has attained liberation), one observes: 'Due to the cessation of whom, is old age and death extinguished?' The sequential cessation of the remaining limbs should be understood in the same way. 'Those who explain the order of dependent origination in this way, etc., should understand,' meaning that one should understand the order of dependent origination in this way, and so on. (Jingyun's explanation) believes that this concluding passage should be stated before raising the question, because this question is raised within the context of the order. Therefore, after the question, the order of dependent origination is summarized. Seventh, in the explanation of terms, there are five 'punah' (further explanations). The explanation of the name according to the letters, that is, explaining the name according to the literal meaning: Due to the bondage of afflictions, as a condition, one is repeatedly born in the various gatis (realms of rebirth), so it is called dependent origination. This is explaining the term 'dependent origination' according to the words 'dependent' and 'origination', so it is called explaining the name according to the letters. (Jing Shi's supplement) says: 'Due to the bondage of afflictions, one goes to the various gatis,' this explains the word 'dependent'; 'repeatedly arising,' this explains the word 'origination.' The explanation according to the meaning of kshana (moment), that is, explaining according to the meaning of a moment: This can distinguish the views of schools such as the Mahāsāṃghika and Mahīśāsaka, which hold that dependent origination is unconditioned, and also prevents the view of the Saṃmitīya, which holds that there are four characteristics in a lifetime. 'The many conditions have passed but do not depart, etc.,' meaning that, if according to the divisions, the first ten limbs are the condition, and the last two limbs are the origination. The first ten limbs possess the four conditions, such as cause and condition. Although the moment passes into the past, the seed remains in the body and does not depart, so it relies on itself to produce the consequences. Or, each of the first eleven limbs is the condition, and the subsequent limb is the origination. 'Because this exists, that exists,' shows the meaning of uncreated dependent origination. 'Because this arises, that arises,' shows the meaning of impermanent dependent origination. 'Not other,' means that only because there is a condition, can the resulting dharma exist. It is not that the condition has a real function that can produce the resulting dharma, nor is it that the state of non-arising can establish a small amount of arising as a cause. Uncreated and impermanent are the two that serve as conditions, not the other two, function and non-arising, that serve as causes. Therefore, it is said 'not other.' This can distinguish the views of Īśvara (the creator god), etc., which hold that there is a real function, and the view that the unconditioned can serve as dependent origination, in order to explain the meaning of the term 'dependent origination.' 'Repeatedly ceasing and then arising in succession,' means that it is constantly ceasing and then arising in succession.

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逢緣而續起故名緣起。於過去世覺緣性已等相續起者。初證菩提時覺悟緣性已后為有情發起語言說之故名緣起。自利稱緣利他名起。即是法輪展轉說義。第八緣性中有二。一四緣二二因。成唯識說。諸支相望增上定有。余之三緣有無不定。緣起經中依決定有唯說有一。謂增上緣。愛望于取有望于生有因緣義。若說識支是業種者行望于識亦作因緣。余支相望無因緣義。而集論說無明望行有因緣者。依無明業習氣說。無明俱故假說無明實是行種。會此文云。瑜伽論說諸支相望無因緣者。依現愛取唯業有說。別料簡云。無明望行愛望于取生望老死有等無間及所緣緣。此以無色望無色支。有望于生受望于愛無等無間有所緣緣。此以有色支望無色支。余支相望二俱非有。此文總說。彼文別顯。應如彼釋。有色望有色者。謂名色中色望五處。業有望色生。色生望色老死。無色望有色者。無明望行。名望五處。無色生望色老死。此中不說非業有。故不說之。此中且依鄰近順次不相雜亂實緣起說。異此相望為緣不定。諸聰慧者如理應思。答因緣者自體種子緣所顯故者。此答意說。因緣者無明種子唯生無明不生余支等。自自相望不望余支即是自性緣生。今說愛非愛緣生義。自他相望有增上緣無因緣故云也。何故說言依因果體性建立緣起耶

【現代漢語翻譯】 現代漢語譯本： 因緣和合而持續生起，因此稱為緣起（Pratītyasamutpāda，指事物相互依存的生起）。在過去世已經覺悟緣性並使其持續生起的人，在初次證得菩提（Bodhi，覺悟）時，覺悟緣性之後，爲了有情眾生髮起語言宣說，因此稱為緣起。自利稱為『緣』，利他稱為『起』，這就是法輪（Dharmacakra，佛法之輪）輾轉相傳的意義。 第八緣性中有兩種：一是四緣，二是二因。《成唯識論》說，諸支相互觀望，增上緣是決定存在的，其餘三種緣的有無則不確定。《緣起經》中依據決定存在的，只說有一種，即增上緣。愛對於取，有對於生，具有因緣的意義。如果說識支是業的種子，那麼行對於識也作為因緣。其餘各支相互觀望，沒有因緣的意義。而《集論》說無明對於行有因緣，是依據無明業的習氣來說的。因為與無明俱生，所以假說無明，實際上是行的種子。會通此文說，《瑜伽師地論》說諸支相互觀望沒有因緣，是依據現世的愛和取唯有業來說的。 分別考察說，無明對於行，愛對於取，生對於老死，有等無間緣和所緣緣。這是以無色支觀望無色支。有對於生，受對於愛，有等無間緣和所緣緣。這是以有色支觀望無色支。其餘各支相互觀望，兩種緣都沒有。此文是總的說法，彼文是分別顯示，應當按照彼文來解釋。有色支觀望有色支，是指名色（Nāmarūpa，精神和物質）中的色觀望五處（即五根）。業對於色生有，色生對於色老死。無色支觀望有色支，是無明觀望行，名觀望五處，無色生觀望色老死。這裡沒有說非業有，所以沒有說。這裡且依據鄰近順次、不相雜亂的真實緣起來說，與此不同的相互觀望，作為緣是不確定的。聰慧的人應當如理思維。 回答：因緣是自體種子被緣所顯現的緣故。這個回答的意思是說，因緣是無明的種子，只生無明，不生其餘各支等等。各自相互觀望，不觀望其餘各支，這就是自性緣生。現在說愛和非愛緣生的意義，是說自體和他體相互觀望，有增上緣而沒有因緣的緣故。為什麼說要依據因果的體性來建立緣起呢？

【English Translation】 English version: It is called Pratītyasamutpāda (dependent origination) because it arises and continues due to conditions. Those who have awakened to the nature of conditions in past lives and have caused them to arise continuously, when they first attain Bodhi (enlightenment), after awakening to the nature of conditions, initiate language and speak for sentient beings, hence it is called Pratītyasamutpāda. Benefiting oneself is called 'Pratītya', benefiting others is called 'samutpāda'. This is the meaning of the Dharmacakra (Wheel of Dharma) turning and transmitting. There are two types in the eighth nature of conditions: one is the four conditions, and the other is the two causes. The Vijñaptimātratāsiddhi (Treatise on the Establishment of the Doctrine of Consciousness-Only) says that when the limbs observe each other, the Adhipati-pratyaya (dominant condition) is definitely present, while the presence or absence of the other three conditions is uncertain. In the Pratītyasamutpāda Sūtra, based on what is definitely present, only one is mentioned, which is the Adhipati-pratyaya. Craving (Tṛṣṇā) towards grasping (Upādāna), and becoming (Bhava) towards birth (Jāti), have the meaning of cause and condition. If it is said that the consciousness limb (Vijñāna) is the seed of karma, then action (Saṃskāra) towards consciousness also acts as a cause and condition. The remaining limbs observing each other do not have the meaning of cause and condition. However, the Abhidharmasamuccaya (Compendium of Abhidharma) says that ignorance (Avidyā) towards action has a cause and condition, which is based on the karmic habit of ignorance. Because it arises together with ignorance, it is falsely said to be ignorance, but in reality, it is the seed of action. To reconcile this text, it is said that the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) says that the limbs observing each other do not have a cause and condition, which is based on the fact that present craving and grasping only have karma. Examining separately, ignorance towards action, craving towards grasping, and birth towards old age and death, have contiguity condition (samanantara-pratyaya) and object condition (ālambana-pratyaya). This is observing a formless limb with a formless limb. Becoming towards birth, and sensation (Vedanā) towards craving, have contiguity condition and object condition. This is observing a formless limb with a form limb. The remaining limbs observing each other do not have both conditions. This text is a general statement, while that text is a separate display, and should be interpreted according to that text. Observing a form limb with a form limb refers to the form in name and form (Nāmarūpa) observing the five places (i.e., the five roots). Karma has existence towards form birth, and form birth has existence towards form old age and death. Observing a form limb with a formless limb is ignorance observing action, name observing the five places, and formless birth observing form old age and death. Here, it is not said that it is non-karma existence, so it is not mentioned. Here, it is based on the real Pratītyasamutpāda that is adjacent, sequential, and not mixed up. Different from this mutual observation, as a condition, it is uncertain. Wise people should think reasonably. Answer: The cause and condition are because the self-nature seed is manifested by the condition. The meaning of this answer is that the cause and condition are the seed of ignorance, which only produces ignorance and does not produce the remaining limbs, etc. Each observing each other, not observing the remaining limbs, is the self-nature arising from conditions. Now, the meaning of craving and non-craving arising from conditions is that the self and other bodies observe each other, having a dominant condition but not a cause and condition. Why is it said that Pratītyasamutpāda should be established based on the nature of cause and effect?

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等者。此中問意因通四緣。何無因緣。此中答意十因之中引發牽引生起定異同事不相違中雖有因緣。其定異因有別性生同事不相違體通疏遠。此略不論。其引發牽引生起尋名釋義應有因緣。但依現行相望名引發因。依潤未潤位行有等中業習氣說故是增上而非因緣。不遮愛種望取生種望老死為引發因有因緣義。亦不遮未潤位中識等五種望生老死為牽引因。已潤有中識等五種望生老死為生起因有因緣義。所望別故亦不相違。二因中。問幾支是生引二因果所攝耶。答于現法后法中識等乃至受于生老死位所攝諸支者。此說識支結生相續能引所引一時而有。去果相遠俱名引因。能生與果二世別故。親近能生獨名生因。成唯識說。生近正果名曰生因。引遠殘果說名引因。三性十因指如別章。此說雜染故不違余教。第九分別緣中。合以三十門分別。第一一一支問曰分別。無明有二問答。彼唯是不斷因故等者。不正思惟與無明作不斷因不能作雜染因。體非染故。何者不起非理作意而有緣起。故名不斷因非雜染因。此中景有二解。一云。不如理作意者約現在無明相應不正思惟說。此由無明故染不能染無明故不說為無明因。二云。是與過去無明相應作意。問若然者過去作意與無明俱。何故唯言作意與無明作不斷因。不言過去無明與現無明作

【現代漢語翻譯】 現代漢語譯本 『等者』。這裡提問的含義是，既然貫通四緣，為什麼沒有因緣（hetu-pratyaya）？這裡回答的含義是，在十因（dasah hetuh）之中，引發（karana-hetu）、牽引（pratyaya-hetu）、生起（utpada-hetu）、定異（sthiti-anyathatva）、同事（sahakari-hetu）、不相違（avirodhaka-hetu）中，雖然有因緣，但定異因有別性的產生，同事因體性貫通疏遠，這裡略過不談。引發、牽引、生起，按照尋名釋義，應該有因緣。但依據現行相望，稱為引發因。依據潤與未潤位，行有等中的業習氣來說，是增上緣（adhipati-pratyaya）而非因緣。不遮止愛種望取生種，望老死為引發因，有因緣的含義。也不遮止未潤位中，識等五種望生老死為牽引因。已潤有中，識等五種望生老死為生起因，有因緣的含義。所希望的不同，也不互相違背。 二因中，問：哪些支是生因和引因二因果所攝？答：在現法后法中，識等乃至受，于生老死位所攝的諸支。這裡說識支結生相續，能引所引一時而有。距離果相遠，都叫做引因。能生與果二世有別，親近能生，單獨叫做生因。《成唯識論》說，生近正果名叫生因，引遠殘果說名叫引因。三性十因的指歸如其他章節。這裡說的是雜染，所以不違背其他教義。 第九分別緣中，合以三十門分別。第一，一一支問曰分別。無明（avidya）有二問答。『彼唯是不斷因故』等。不正思惟與無明作不斷因，不能作雜染因，體非染故。什麼是不起非理作意而有緣起，故名不斷因，非雜染因。這裡景像有兩種解釋。一種說法是，不如理作意者，約現在無明相應不正思惟說。這是由於無明故染，不能染無明，故不說為無明因。另一種說法是，是與過去無明相應作意。問：如果這樣，過去作意與無明俱。為什麼只說作意與無明作不斷因，不說過去無明與現無明作？

【English Translation】 English version 『Etc.』 The meaning of the question here is, since it pervades the four conditions (catvari pratyayani), why is there no hetu-pratyaya (causal condition)? The meaning of the answer here is that among the ten causes (dasah hetuh), the inducing cause (karana-hetu), the attracting cause (pratyaya-hetu), the arising cause (utpada-hetu), the determining difference (sthiti-anyathatva), the co-occurring cause (sahakari-hetu), and the non-contradictory cause (avirodhaka-hetu), although there are causal conditions, the determining difference cause has a separate nature of arising, and the co-occurring cause's nature pervades distantly, so it is briefly not discussed here. The inducing, attracting, and arising causes, according to the search for names and explanations, should have causal conditions. However, based on the present action looking forward, it is called the inducing cause. Based on the moistened and unmoistened states, the karmic habits in the existence of action, etc., it is said to be the dominant condition (adhipati-pratyaya) rather than the causal condition. It does not prevent the seed of love looking forward to the seed of taking birth, looking forward to old age and death as the inducing cause, having the meaning of causal condition. It also does not prevent that in the unmoistened state, the five aggregates (skandha) such as consciousness (vijnana) looking forward to birth, old age, and death as the attracting cause. In the already moistened existence, the five aggregates such as consciousness looking forward to birth, old age, and death as the arising cause, having the meaning of causal condition. The hoped-for differences do not contradict each other. Among the two causes, the question is: which branches are included in the two causal results of the arising cause and the attracting cause? The answer is: in the present life and the subsequent life, the aggregates such as consciousness, up to feeling (vedana), are the branches included in the positions of birth, old age, and death. Here it is said that the consciousness branch connects birth and continues, and the able to attract and the attracted exist simultaneously. Being far from the fruit, they are both called attracting causes. The able to produce and the fruit are different in two lifetimes, and the close able to produce is uniquely called the arising cause. The Vijnaptimatrata-siddhi-sastra says that producing near the direct fruit is called the arising cause, and attracting the distant remaining fruit is said to be the attracting cause. The reference to the three natures and ten causes is as in other chapters. Here it speaks of defilement, so it does not contradict other teachings. In the ninth section on distinguishing conditions, it is combined and distinguished with thirty doors. First, each branch is asked and distinguished. Ignorance (avidya) has two questions and answers. 『They are only the continuous cause, therefore, etc.』 Incorrect thinking and ignorance act as a continuous cause, but cannot act as a defiled cause, because its nature is not defiled. What is it that arises without irrational attention and thus arises, so it is called a continuous cause, not a defiled cause. There are two explanations of the scene here. One explanation is that irrational attention refers to incorrect thinking corresponding to present ignorance. This is because defilement due to ignorance cannot defile ignorance, so it is not said to be the cause of ignorance. Another explanation is that it is attention corresponding to past ignorance. The question is: if so, past attention and ignorance are together. Why is it only said that attention and ignorance act as a continuous cause, and not that past ignorance and present ignorance act as?

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不斷因耶。答雖有無明而力劣故故不說。作意力強故約其問答也。又此作意體。(備述兩釋)一云。遍行作意。二云。遍行思數也。又生雜染業煩惱力之所熏發等者。謂生雜染由業雜染起。業雜染起由煩惱雜染。故言由彼之所熏發。業體謂行。初因即以無明為體。雖諸煩惱皆業初因。無明獨十一勝事故偏說之謂所緣等。廣如經說。俱舍云。無明不說因。生死應有始。老死不說果。生死應有終。從惑生惑業。從業生於事。從事事惑生。有支理唯此。故十二支無始輪迴。補闕云。生雜染體由業煩惱二緣所染。業因煩惱一緣染。故所生謂初無明。無明不由作意所染故起。是故不說不如理作意為緣起初。問何故不說無明自體為自體緣耶。答由無明自體若不得余緣于自體雜染不能增減。故自體非緣。行有三問答。由不了達世俗苦因為緣起非福行等者。三惡趣苦相狀易知名世俗苦。人天趣苦微隱難了聖智所知名勝義苦。或有釋言。八苦之中對法論說前七名世俗苦。第八苦名勝義苦。若作此釋。第八行苦既通五趣。應唯迷惡趣亦起福不動業。前之七苦既通人天。應唯迷善趣亦造非福業。苦苦壞苦行苦並通五趣故。由此故知前釋為善。彼世俗勝義苦依別粗細易難知說。此世俗勝義苦依趣總相凡聖境說。亦不相違。福不動業。近因等起唯

【現代漢語翻譯】 現代漢語譯本 不斷因耶（是否持續不斷地作為因）？答：雖有無明（avidyā，對事物真相的迷惑）但力量薄弱，所以不說。因為作意（manasikara，心理活動）的力量強大，所以就針對作意進行問答。又，此作意的本體。（詳細闡述兩種解釋）一種說法是，遍行作意（sarvatraga-manasikara，普遍存在的心理活動）。另一種說法是，遍行思數（sarvatraga-citta-samkhyā，普遍存在的思維活動）。又，『生雜染業煩惱力之所熏發等者』，意思是說產生雜染（samklesha，煩惱）是由於業雜染（karma-samklesha，行為上的雜染）而起。業雜染的產生是由於煩惱雜染（klesha-samklesha，煩惱上的雜染）。所以說由它們所熏發。業的本體是指『行』（samskara，業）。最初的因就是以無明為本體。雖然各種煩惱都是業的最初的因，但無明具有十一種殊勝的功用，所以特別說明它，即『所緣等』。詳細內容如經中所說。《俱舍論》（Abhidharmakośa）說：『無明不說因，生死應有始。老死不說果，生死應有終。從惑生惑業，從業生於事。從事事惑生，有支理唯此。』所以十二因緣（dvadasanga-pratityasamutpada，十二緣起）是無始輪迴的。補闕說：『生雜染的本體是由業和煩惱兩種緣所染。業因煩惱一種緣染。所以所生的是最初的無明。無明不是由作意所染而產生的。』因此不說不如理作意（ayoniso-manasikara，不正確的心理活動）為緣起的最初。問：為什麼不說無明自體為自體緣呢？答：因為無明自體如果得不到其他的緣，就不能使自體雜染增加或減少。所以自體不是緣。『行』有三個問答。由於不了達世俗苦（samvrti-duhkha，世俗諦的苦）因為緣起非福行（apunya-abhisamskara，非福業）等，三惡趣（durgati，不好的去處）的苦相容易知道，是世俗苦。人天趣（sugati，好的去處）的苦微隱難以瞭解，是聖智所知的名勝義苦（paramartha-duhkha，勝義諦的苦）。或者有解釋說，在《對法論》（Abhidharma）中說，前七種苦名為世俗苦，第八種苦名為勝義苦。如果這樣解釋，第八行苦（samskara-duhkha，行蘊之苦）既然貫通五趣（panchagati，五道），就應該只有迷惑惡趣才會產生福不動業（punya-anenja-abhisamskara，福德和不動業）。前面的七種苦既然貫通人天，就應該只有迷惑善趣才會造非福業。苦苦（duhkha-duhkha，苦受之苦）、壞苦（viparinama-duhkha，變異之苦）、行苦都貫通五趣。由此可知前面的解釋是好的。彼世俗勝義苦是依據差別粗細易難知說的。此世俗勝義苦是依據趣的總相凡聖境說的。也不相違背。福不動業，近因等起唯

【English Translation】 English version 『Is it constantly the cause?』 (Does it continuously act as a cause?) Answer: 『Although there is ignorance (avidyā, delusion about the true nature of things), its power is weak, so it is not mentioned. Because the power of attention (manasikara, mental activity) is strong, the questions and answers are focused on it. Moreover, the essence of this attention (elaborating on two interpretations): One explanation is that it is pervasive attention (sarvatraga-manasikara, universally present mental activity). The other explanation is that it is pervasive thought-enumeration (sarvatraga-citta-samkhyā, universally present thought activity). Furthermore, 『that which is produced and influenced by the power of defiled karma and afflictions, etc.』 means that the arising of defilement (samklesha, affliction) is due to karmic defilement (karma-samklesha, defilement of action). The arising of karmic defilement is due to afflictive defilement (klesha-samklesha, defilement of affliction). Therefore, it is said to be influenced by them. The essence of karma refers to 『formations』 (samskara, volitional formations). The initial cause is essentially ignorance. Although all afflictions are the initial cause of karma, ignorance has eleven superior functions, so it is specifically mentioned, i.e., 『object, etc.』 The details are as described in the sutras. The Abhidharmakośa says: 『Ignorance is not said to be the cause, otherwise, birth and death should have a beginning. Old age and death are not said to be the result, otherwise, birth and death should have an end. From delusion arises delusion and karma, from karma arises events. From events, events and delusion arise. Only this principle exists in the limbs.』 Therefore, the twelve links of dependent origination (dvadasanga-pratityasamutpada, twelve links of conditioned arising) are beginningless cycles. The Supplement says: 『The essence of produced defilement is defiled by the two conditions of karma and afflictions. Karma is defiled by one condition of affliction. Therefore, what is produced is the initial ignorance.』 Ignorance is not produced by being defiled by attention. Therefore, incorrect attention (ayoniso-manasikara, inappropriate mental engagement) is not said to be the beginning of dependent origination. Question: Why is the self-nature of ignorance not said to be the condition for itself? Answer: Because if the self-nature of ignorance does not obtain other conditions, it cannot increase or decrease its own defilement. Therefore, the self is not a condition. There are three questions and answers regarding 『formations.』 Because of not understanding that worldly suffering (samvrti-duhkha, suffering in conventional truth) is the cause of unwholesome actions (apunya-abhisamskara, non-meritorious actions), etc., the characteristics of suffering in the three evil realms (durgati, bad destinies) are easily known, which is worldly suffering. The suffering in the realms of humans and gods (sugati, good destinies) is subtle and difficult to understand, which is known by the wisdom of the sages and is called ultimate suffering (paramartha-duhkha, suffering in ultimate truth). Or some explain that in the Abhidharma, the first seven types of suffering are called worldly suffering, and the eighth type of suffering is called ultimate suffering. If explained in this way, since the eighth suffering of formations (samskara-duhkha, suffering of conditioned existence) pervades the five realms (panchagati, five destinies), only those deluded in the evil realms should generate meritorious and unwavering actions (punya-anenja-abhisamskara, meritorious and imperturbable actions). Since the previous seven sufferings pervade humans and gods, only those deluded in the good realms should create non-meritorious actions. The suffering of suffering (duhkha-duhkha, suffering from painful feelings), the suffering of change (viparinama-duhkha, suffering from change), and the suffering of formations all pervade the five realms. From this, it can be known that the previous explanation is good. That worldly and ultimate suffering is spoken of based on differences in grossness, subtlety, ease, and difficulty of understanding. This worldly and ultimate suffering is spoken of based on the general characteristics of the realms and the states of ordinary beings and sages. They are not contradictory. Meritorious and unwavering actions, the immediate cause, etc., only

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近善思。遠因等起以無明發。迷當果故說癡為緣。若非福業近因亦以無明為緣。迷當果故。答此中通說福非福不動業緣等者。三不善根唯生非福。癡不善根通福不動。故唯識說。有下無明能發上行。不爾初伏下地染者所起上定應非行支。彼地無明猶未起故。故癡不善根通發三業。問發業有助正說正無助法。潤生有正助說正無助法。答一因不假多說正無助發。資緣必假數故正助俱陳。依發一切行緣而說等者。不但唯說身語行緣故不說思為身語緣。及依生善染污思緣為說故。說無明為緣不說無記行緣。身語二行唯無記故。但說無明發諸行故。近能發起身語意三善染污故。補闕云。思雖發起身語二行而不發思。無明通發一切諸業。是故但說無明緣行。又三業以思為性。無明緣行則生善不善思。是故不言思緣行也。答行為識雜染緣能引能生後有果故等者。謂行能引現識種子能生後有識現行故。非如名色但為根境能生識也。答識能為彼新生因故等者。由識入胎為新生因。總報能為別報緣故。或由識種為名色親因令新生故。此說名色初結生。義準下識入胎。前說為善。又依一切生一切有生時而說者。一切四生一切三有受生之時定有識界。故偏說識。餘五不定。是故不說。又六處勝故由六處攝二種故者。但舉六處生觸時。是則類攝六

【現代漢語翻譯】 現代漢語譯本：

問：接近的因是善思。那麼，遠因是等起，由無明（avidyā，對實相的迷惑）而引發。因為迷惑了應得的果報，所以說癡是緣。如果不是福業，那麼接近的因也是以無明為緣，因為迷惑了應得的果報。

答：這裡通泛地說了福業、非福業、不動業的緣等。三種不善根只產生非福業，而癡這種不善根則通於福業和不動業。所以《唯識論》說，有下位的無明能夠引發上位的行為。如果不是這樣，那麼最初降伏下地染污的人所產生的上定，就不應該是行支，因為那個地的無明還沒有生起。所以，癡這種不善根能夠通於引發三種業。

問：引發業有助法和正法，說了正法就沒有助法。滋潤生有正法和助法，說了正法就沒有助法。

答：一個因不需要多次說明正法和無助法。資助的緣必定需要數量，所以正法和助法都陳述。依據引發一切行緣而說等，不只是只說身語行的緣，所以不說思是身語的緣。以及依據產生善染污思的緣來說，所以說無明是緣，而不說無記行的緣，因為身語二行只有無記。只是說無明引發諸行，因為接近地能夠發起身語意三種善染污。補闕說，思雖然發起身語二行，但不發起思。無明通於發起一切諸業。所以只說無明緣行。又，三業以思為體性，無明緣行則產生善不善思。所以不說思緣行。

答：行為識的雜染緣，能夠牽引和產生後有的果報等，是指行能夠牽引現識的種子，能夠產生後有識的現行。不像名色只是作為根境能夠產生識。

答：識能夠作為彼新生之因等，是因為識入胎作為新生之因，總報能夠作為別報的緣。或者由識的種子作為名色的親因，使之新生。這裡說的是名色最初結生，按照這個意義，下位的識入胎。前面說的認為是正確的。又依據一切生一切有生的時候而說，一切四生一切三有受生的時候一定有識界。所以偏說識，其餘五種不一定，所以不說。又六處殊勝，因為六處攝取兩種，只是舉出六處產生觸的時候，那麼就類推攝取六。

【English Translation】 English version:

Question: The near cause is wholesome thought. Then, the distant cause is co-arising, initiated by ignorance (avidyā, delusion about reality). Because of delusion regarding the deserved result, it is said that delusion is a condition. If it is not meritorious karma, then the near cause is also ignorance, because of delusion regarding the deserved result.

Answer: Here, it is generally said that the conditions for meritorious, non-meritorious, and unwavering karma are all the same. The three unwholesome roots only produce non-meritorious karma, while the unwholesome root of delusion is common to meritorious and unwavering karma. Therefore, the Vijñānavāda says that lower ignorance can initiate higher actions. If this were not the case, then the higher concentration arising from those who initially subdue the defilements of the lower realm should not be a limb of practice, because the ignorance of that realm has not yet arisen. Therefore, the unwholesome root of delusion can initiate all three types of karma.

Question: Initiating karma has auxiliary and principal factors; when the principal factor is stated, the auxiliary factor is omitted. Nourishing birth has principal and auxiliary factors; when the principal factor is stated, the auxiliary factor is omitted.

Answer: A single cause does not need to repeatedly state the principal and unhelpful factors. Supporting conditions necessarily require quantity, so both principal and auxiliary factors are stated. Based on initiating all the conditions for action, it is not just saying the conditions for bodily and verbal actions, so thought is not said to be the condition for bodily and verbal actions. And based on the conditions for generating wholesome and defiled thought, it is said that ignorance is a condition, but not the condition for neutral actions, because bodily and verbal actions are only neutral. It is only said that ignorance initiates all actions, because it can closely initiate the three wholesome and defiled actions of body, speech, and mind. The Supplement says that although thought initiates bodily and verbal actions, it does not initiate thought. Ignorance is common to initiating all karmas. Therefore, it is only said that ignorance conditions action. Furthermore, the three karmas have thought as their nature, and ignorance conditioning action then generates wholesome and unwholesome thoughts. Therefore, it is not said that thought conditions action.

Answer: Action is a defiled condition for consciousness, capable of attracting and generating the result of future existence, etc., meaning that action can attract the seeds of present consciousness and generate the present activity of future consciousness. It is not like name and form, which only serve as roots and objects capable of generating consciousness.

Answer: Consciousness can serve as the cause of that new birth, etc., because consciousness entering the womb serves as the cause of new birth, and the general retribution can serve as the condition for specific retribution. Or, the seed of consciousness serves as the direct cause of name and form, causing new birth. This speaks of the initial formation of name and form, and according to this meaning, the lower consciousness enters the womb. The previous statement is considered correct. Furthermore, it is said based on the time of birth of all beings and all existences, that at the time of birth of all four types of birth and all three realms of existence, there is definitely a realm of consciousness. Therefore, consciousness is specifically mentioned, while the other five are not certain, so they are not mentioned. Furthermore, the six sense bases are superior, because the six sense bases encompass two types; it is only when the six sense bases generate contact that the other six are inferred.

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處六識亦生於觸。觸是彼近因故者。唯識云。謂觸所取可愛等相與受所取攝受等相近相鄰近。引發勝故。以受等力于相似境或求和合或求乖離等者。謂受境與愛境相似。於樂受境愛求和合。于苦受境愛求別離。名相似境。故說愛以受支為緣。無明但于內外二受生滅等相不如實知。不能制心而起不了行相。愛不親順不說為緣。若疏由迷而起受者亦有緣義。非如受親故偏說受與愛緣。由希望生故於進求時能發隨眠等者。由愛希求勝境和合惡境別離。而熏種子發取隨眠。及引隨順生取之法。故取得生。是故偏說愛緣于取。問前已說無明為緣發起業有等者。善不善業潤已未潤皆名為有。能有果故。然依潤已能近有果獨得有名。未潤已前初造非增名之為行。依義勝異各得一名。今依通義故言無明發起業有。即是行也。但于潤位由取力故即令彼業于彼彼生處能引識名色等果。故偏說取緣有。第二三道門中。按成唯識云。無明愛取是惑所攝。即此三也。行有一分是業所攝。即此二也。彼會云。有處說業全攝有者。應知彼依業有說故。會對法等云。有處說識業所攝者。彼說業種為識支。是余是苦道者。準此即是余之七支以合說有。是業道故。成唯識云。七有一分是苦所攝。識等五種轉名有故。第三分別因果中有二重。初依十二支次第相

【現代漢語翻譯】 現代漢語譯本 處在六識生起的地方也產生於觸。『觸是彼近因故』的意思是：唯識宗認為，觸所獲取的可愛的表象等，與受所獲取的攝受的表象等，是鄰近的、相鄰近的，因此能引發更強的力量。因為受等的力量，對於相似的境界，或者尋求和合，或者尋求乖離。這裡所說的『受境與愛境相似』，是指在樂受的境界中，愛尋求和合；在苦受的境界中，愛尋求別離。這被稱為相似的境界。所以說愛以受支為緣。無明只是對於內外二受的生滅等表象不如實地瞭解，不能控制心而生起不了行相。愛並不直接順應，所以不說它為緣。如果因為迷惑而生起受，也有作為緣的意義，但不如受那樣直接，所以偏重說受與愛為緣。由於希望而生起，所以在進求的時候能夠引發隨眠等。由於愛希望殊勝的境界和合，厭惡境界別離，因此薰染種子，引發取和隨眠，以及引生順應取的法，所以取得生。因此偏重說愛緣于取。問：前面已經說過無明為緣發起業有等。答：善業和不善業，潤過的和未潤過的，都可以稱為『有』，因為它們能夠產生果報。然而，依據潤過的能夠接近產生果報，所以單獨得到『有』的名稱。未潤過之前，最初造作的，不是增長，所以稱為『行』。依據意義上的差別，各自得到一個名稱。現在依據通用的意義，所以說無明發起業有，也就是行。只是在潤位，由於取的力量，就使得那個業在那個生處能夠引生識、名色等果報，所以偏重說取緣于有。第二，在三道門中，按照《成唯識論》的說法，無明、愛、取屬於惑所攝，就是這三者。行和有的一部分屬於業所攝，就是這兩者。《彼會》說：『有的地方說業全部攝有，應該知道那是依據業有來說的。』《會對法》等說：『有的地方說識屬於業所攝，那是說業種為識支。』其餘的是苦道。按照這個說法，其餘的七支與有合起來說。因為有是業道。成唯識論說：『七有一分是苦所攝，識等五種轉名有故。』第三，分別因果中有二重，首先依據十二支的次第相續。

【English Translation】 English version Also, the six consciousnesses arise from contact (Sparsha). 'Contact is its proximate cause' means, according to Vijnanavada (Yogacara), that the agreeable appearances etc. taken by contact, and the receptive appearances etc. taken by feeling (Vedana), are close and adjacent, thus inducing greater power. Because of the power of feeling etc., towards similar realms, either seeking union or seeking separation. 'Feeling-realm is similar to desire-realm' means that in the realm of pleasant feeling, desire seeks union; in the realm of painful feeling, desire seeks separation. This is called a similar realm. Therefore, it is said that desire is conditioned by feeling. Ignorance (Avidya) only fails to truly understand the arising and ceasing appearances of internal and external feeling, and cannot control the mind to generate unwholesome actions. Desire does not directly comply, so it is not said to be a condition. If feeling arises due to delusion, it also has the meaning of being a condition, but it is not as direct as feeling, so it is emphasized that feeling is the condition for desire. Because it arises from hope, it can trigger latent tendencies etc. when striving. Because desire hopes for union with superior realms and separation from unpleasant realms, it thus taints the seeds, triggering grasping (Upadana) and latent tendencies, and inducing the dharma that complies with grasping, so grasping arises. Therefore, it is emphasized that desire is the condition for grasping. Question: Earlier it was said that ignorance is the condition for initiating karmic existence (Bhava) etc. Answer: Wholesome and unwholesome karma, whether ripened or unripened, can be called 'existence' because they can produce consequences. However, based on the ripened karma being able to closely produce consequences, it alone obtains the name 'existence'. Before ripening, the initial creation is not increasing, so it is called 'action' (Samskara). Based on the difference in meaning, each obtains a name. Now, based on the common meaning, it is said that ignorance initiates karmic existence, which is also action. Only in the ripened state, due to the power of grasping, that karma can induce the consequences of consciousness (Vijnana), name and form (Namarupa) etc. in that particular realm of existence, so it is emphasized that grasping is the condition for existence. Secondly, in the three paths, according to the Vijnaptimatrata-siddhi Shastra, ignorance, desire, and grasping are included in afflictions (Klesha), which are these three. Action and a portion of existence are included in karma, which are these two. 'The Assembly' says: 'In some places it is said that karma completely includes existence, it should be known that it is based on karmic existence.' 'The Counter-Dharma' etc. say: 'In some places it is said that consciousness belongs to karma, that is saying that the seed of karma is the condition for consciousness.' The rest is the path of suffering. According to this, the remaining seven limbs are combined with existence. Because existence is the path of karma. The Vijnaptimatrata-siddhi Shastra says: 'Seven and a portion of existence are included in suffering, because the five kinds of consciousness etc. are transformed into existence.' Thirdly, there are two levels in distinguishing cause and effect, first based on the sequential continuity of the twelve limbs.

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望為因果。次云三唯是因者。無明愛取發業潤生之根本故。二唯是果者。謂生老死。是前十支所生果故。此重依三雜染及種現之因果所望別故。總束緣生為因果者略有五重。一等起門。謂前前為因後後為果。即此初言初一唯因等是。二本末因果。此第二文是。煩惱為本故。三唯是因等。此下亦云。前六支及愛取有是因分。后二支為果分。受通二種。亦依本末以辨因果。三異熟非異熟因果。五十六云。又現在果所攝五支及未來果所攝二支總名果所攝緣起。當知余支因所攝緣起。中邊上卷亦云。因雜染者謂煩惱業分。果雜染者謂所餘分。四熟未熟因果。對法論云。因時有能引所引即前七支。于果時有能生所生謂后五支。謂由無明成熟愛取彼增長故。行等六支熟名有故。生老二支是所成熟。五分位因果。即前生引二因中雲。能引及能生合十支名因。后二支為果。唯識亦云。十因二果定不同世。雖諸門說五義不同。所望有殊理無乖返。第四明相獨雜。三是獨相等者。成唯識云。無明愛取說名獨相。不與余支相交雜故。余是雜相。謂前後義定不轉作余支名獨相。與此相違是雜相也。謂能引愛非愛果者。體即行支。未潤已前名引因故。及能生趣差別者。謂即有支。由行被潤轉名為有。能生支故。識與名色六處一分有雜相者。謂如識

【現代漢語翻譯】 現代漢語譯本 望為因果（觀察因果關係）。其次說三支唯是因的是：無明（avidyā，對事物真相的迷惑）愛（tṛṣṇā，渴愛）取（upādāna，執取）這三支是發起業（karma，行為）和潤生（bhava，存在）的根本原因。二支唯是果的是：生（jāti，出生）老死（jarā-maraṇa，衰老和死亡），這是前面十支所產生的果報。這裡再次依據三雜染（煩惱雜染、業雜染、生雜染）以及種子和現行的因果關係來區分觀察。 總的來說，將緣起（pratītyasamutpāda， dependent origination）歸納為因果關係，大致有五重含義。一是等起門，即前一個支是后一個支的因，后一個支是前一個支的果。就像前面所說的，最初的一個支唯是因等等。二是本末因果，這是第二段文字所說的。煩惱是根本原因，所以三支唯是因等等。下面也說到，前六支以及愛、取、有是因的部分，后二支是果的部分，受（vedanā，感受）通於兩種。也是依據本末來辨別因果。三是異熟（vipāka，果報）和非異熟因果。《五十六》中說：『現在果所攝的五支以及未來果所攝的二支，總稱為果所攝緣起。應當知道其餘的支是因所攝緣起。』《中邊分別論》上卷也說：『因雜染是指煩惱和業的部分，果雜染是指其餘的部分。』四是成熟和未成熟的因果。《對法論》中說：『因的時候有能引和所引，就是前七支。在果的時候有能生和所生，就是后五支。』意思是由於無明成熟，愛和取增長，所以行（saṃskāra，行）等六支成熟，稱為有。生和老死二支是所成熟的。五是分位因果，就是前面所說的生引二因中，能引和能生合起來的十支稱為因，后二支稱為果。《唯識論》也說：『十因二果必定不同世。』雖然各個門類所說的五種含義不同，觀察的角度有差異，但道理上並沒有矛盾。 第四，說明相獨和相雜。三支是獨相的是，《成唯識論》中說：『無明、愛、取稱為獨相，因為不與其餘的支相互交雜。』其餘的是雜相。所謂前後義確定不轉作其餘支的稱為獨相，與此相反的是雜相。所謂能引非可愛果的，體就是行支，在沒有被滋潤之前稱為引因。以及能生趣（gati，趣向）差別的，就是有支，由於行被滋潤而轉名為有，能生支的緣故。識（vijñāna，意識）與名色（nāmarūpa，名色）、六處（ṣaḍāyatana，六處）的一部分有雜相，比如識。

【English Translation】 English version 'Looking at Cause and Effect'. Next, it is said that the three links that are solely causes are: Avidyā (ignorance), Tṛṣṇā (craving), and Upādāna (grasping), because these three are the fundamental causes for initiating Karma (action) and Bhava (becoming). The two links that are solely effects are: Jāti (birth) and Jarā-maraṇa (aging and death), because these are the results produced by the previous ten links. This again relies on the three contaminations (klesha-samklesha, karma-samklesha, and vastu-samklesha) and the distinction in observation between the cause and effect of seeds and manifestations. In general, summarizing Pratītyasamutpāda (dependent origination) as cause and effect roughly has five aspects. First, the aspect of arising together, where the preceding link is the cause of the following link, and the following link is the effect of the preceding link. This is like what was said earlier, that the initial link is solely a cause, and so on. Second, the cause and effect of root and branch, which is what the second passage refers to. Afflictions are the root cause, so the three links are solely causes, and so on. It is also said below that the first six links, as well as craving, grasping, and becoming, are the cause portion, while the last two links are the effect portion. Vedanā (feeling) is common to both. It also relies on root and branch to distinguish cause and effect. Third, the cause and effect of Vipāka (result) and non-Vipāka. 'Fifty-six' says: 'The five links included in the present result and the two links included in the future result are collectively called the dependent origination included in the result. It should be known that the remaining links are the dependent origination included in the cause.' The upper volume of the 'Madhyāntavibhāga-bhāṣya' also says: 'Contamination of cause refers to the portions of affliction and karma, while contamination of effect refers to the remaining portions.' Fourth, the cause and effect of maturity and immaturity. The 'Abhidharmasamuccaya' says: 'At the time of cause, there are the leading and the led, which are the first seven links. At the time of effect, there are the producing and the produced, which are the last five links.' This means that due to the maturity of ignorance, craving and grasping increase, so the six links such as Saṃskāra (volitional formations) mature and are called becoming. The two links of birth and aging and death are what is matured. Fifth, the cause and effect of stages, which is what was said earlier in the two causes of birth and leading, where the ten links of leading and producing together are called the cause, and the last two links are called the effect. The 'Vijñaptimātratāsiddhi' also says: 'The ten causes and two effects are definitely not in the same lifetime.' Although the five meanings spoken of in each category are different, and the perspectives of observation have differences, there is no contradiction in principle. Fourth, explaining the uniqueness and mixture of characteristics. The three links that are unique are, as the 'Vijñaptimātratāsiddhi' says: 'Ignorance, craving, and grasping are called unique characteristics because they do not intermingle with the remaining links.' The remaining are mixed characteristics. What is called a unique characteristic is that the meaning of before and after is fixed and does not transform into other links; the opposite of this is a mixed characteristic. What is called the ability to lead to non-desirable results is essentially the link of Saṃskāra (volitional formations), which is called the leading cause before it is nourished. And what is called the ability to produce differences in Gati (destiny) is the link of becoming, because Saṃskāra (volitional formations) is nourished and transforms into becoming, which is the cause of producing the link. Vijñāna (consciousness) and Nāmarūpa (name and form), Ṣaḍāyatana (six sense bases) have mixed characteristics in part, such as Vijñāna (consciousness).

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支時通有五蘊。但說識為支。故是一分。至名色時識轉為名。名中一分。至六處時中識復轉名意處非餘五處。亦是一分。但一識性徑於三支前後名異。其義亦殊。故名雜相。觸受非識故不同雜。依雜染時者是識支。謂前文說。由邪行故令心顛倒。顛倒現識既熏種子。即名識支。依潤時者。即識種子為愛取潤。初結生位名名色支。依轉時者。即此名色六根起時名六處支。非六處等全唯是識。皆有識故。是故成雜。別顯苦相故等者。現在識等現起五支酬前因起。五支相顯。別顯苦相。若在未來同異熟法當有未顯。合名生死。此生老死一為現在無明等七引因所引。二為愛取有三生因所生。故言及顯引生差別故。此生老死於次生身現在起時。增微有異。離為五支。故言別顯苦相故。須知此宗現在識等五支與未來二支有雜相者。生支具攝識等五支。老死但攝受支後分。故名雜相。亦可老死潤生俱有識等五支名有雜相。第五重釋經中緣起名義。梵云缽剌底此云應行。以不住故。梵云參此雲和合。以正集故。梵云嗢此義譯起。以緣新起故。於三義中初總釋緣起以簡無為。次唯釋緣字顯緣不差。后唯釋起字簡不生法。廣如正理。緣起緣生者。若對法雲。因名緣起果名緣生。第六四諦攝中。此說七支皆苦諦已。說餘五支唯集諦訖。欲顯二

諦體差別故。非五支全是集諦。成唯識云。皆苦諦攝取蘊性故。五亦集諦攝。業煩惱性故。逼迫是苦義。一切皆是苦。招異熟故。是集義故。五亦集諦。第七諸支相望為三緣中。有十六番問答。謂由無知于隨順諸行法中等者。基師釋。不善意行名隨順行。無明俱時為剎那等起故。名俱有覆障。由五惡見恣情放逸相應無知。此緣見起非親緣行故。與惡身語行為無間緣。或由身邊見等相應無知為無間緣親引諸行。若諸善行由無明引為久遠緣。由迷彼果起初二思後方起行故。成久遠滅緣建立當果。此說二行差別發果。亦得與善行為俱有緣。剎那等起非正發業故此不說。如是等義唯準應知。此中西方兩釋。一云。二乘無漏亦與無明俱。況有漏善。若依此義福等善業得與無明俱。亦用無明為俱有緣。二云。善不善業與無明俱故。此文總將無明望行為三緣。別論善惡。惡有三緣善無俱緣。故此論文言總意別。行與識為三緣者。由行同時熏發識種。是俱有緣。由行勢力令次念識種相續增長。是無間滅緣。由彼行種識當來果得生起。是久遠滅緣。受望愛為三緣者。由現行受同時起愛為俱有緣等。愛望取為俱有云由貪俱行故於隨順取法中欲樂安立者。愛與能取實不同時。所取所為取之因緣與愛俱有。愛望取成俱有緣。取望有為三緣又能引

【現代漢語翻譯】 現代漢語譯本： 因為諦的體性差別，所以五支（指無明、行、愛、取、有）不全是集諦（導致輪迴的原因）。《成唯識論》中說：『一切都是苦諦所攝取的蘊的性質。』因此，五支也屬於集諦所攝，因為它們具有業和煩惱的性質。逼迫是苦的含義，一切都是苦，因為它招感異熟果報。是集的含義，所以五支也是集諦。第七支（受）與其他支相互之間，在作為三種緣（俱有緣、無間滅緣、久遠滅緣）時，有十六種問答。比如，『由於無知，對於隨順諸行的法中』等等。基師解釋說：『不善的意行稱為隨順行。』無明同時與之生起，作為剎那間的等起，所以稱為俱有覆障。由於五惡見（身見、邊見、邪見、見取見、戒禁取見）恣意放逸，與相應的無知，這種無明作為見（受）生起的緣，但不是行的親近緣，所以與惡的身語意行為無間緣。或者由於身見、邊見等相應的無明，作為無間緣，親近地引導諸行。如果諸善行由無明引導，則為久遠緣，因為迷惑于善行的果報，先產生最初的兩種思（思惟、審慮），然後才產生行，因此成為建立未來果報的久遠滅緣。』這裡說明了兩種行為在引發果報上的差別。善行也可以與無明作為俱有緣，因為剎那間的等起並非真正引發業，所以這裡沒有說明。這些意義應該根據情況理解。 關於這一點，西方有兩種解釋。一種認為：二乘（聲聞乘和緣覺乘）的無漏智也與無明同時存在，更何況是有漏的善。如果按照這種說法，福德等善業可以與無明同時存在，也可以用無明作為俱有緣。另一種認為：善業和不善業都與無明同時存在，所以這段文字總體上將無明視為行的三種緣。分別討論善惡時，惡有三種緣，而善沒有俱有緣，所以這段論文的語言是總體的，而意義是分別的。 行與識作為三種緣，是因為行同時熏發識的種子，這是俱有緣。由於行的勢力，使下一念識的種子相續增長，這是無間滅緣。由於那個行的種子，識在未來果報中得以生起，這是久遠滅緣。 受與愛作為三種緣，是因為現行的受同時生起愛，這是俱有緣等等。愛與取作為俱有緣，是因為『由於貪慾共同發生，所以在隨順取法的過程中，產生欲樂安立』。愛與能取實際上不同時，所取（指所取之境）和所為（指取的目的），以及取的因緣與愛是同時存在的，所以愛與取構成俱有緣。取與有作為三種緣，取又能引生有。

【English Translation】 English version: Because of the differences in the nature of the Truths (諦), the five branches (referring to ignorance (無明), action (行), craving (愛), grasping (取), and becoming (有)) are not all Samudaya Satya (集諦, the truth of the origin of suffering, the cause of reincarnation). The Cheng Weishi Lun (成唯識論, Treatise on Establishing Consciousness-only) states: 'All are the nature of aggregates (蘊) encompassed by the Dukkha Satya (苦諦, the truth of suffering).' Therefore, the five branches are also encompassed by the Samudaya Satya, because they possess the nature of karma (業) and afflictions (煩惱). Oppression is the meaning of suffering; all is suffering because it invites Vipaka (異熟, ripening) results. It is the meaning of origin, so the five branches are also Samudaya Satya. When the seventh branch (feeling, 受) is viewed in relation to the other branches as the three kinds of conditions (hetu, 緣) (co-existent condition (俱有緣), contiguous condition (無間滅緣), and remote condition (久遠滅緣)), there are sixteen kinds of questions and answers. For example, 'Because of ignorance, in the Dharma (法) that accords with actions (行),' and so on. Master Ji (基師) explains: 'Unwholesome intentional actions are called actions that accord.' Ignorance arises simultaneously with them, as a momentary co-arising, so it is called co-existent obscuration. Because of the five evil views (五惡見, self-view (身見), extreme view (邊見), wrong view (邪見), view of holding to views (見取見), and view of holding to precepts (戒禁取見)) indulging in licentiousness, and the corresponding ignorance, this ignorance serves as a condition for the arising of perception (受), but it is not a close condition for actions, so it is a contiguous condition for evil actions of body, speech, and mind. Or, because of ignorance corresponding to self-view, extreme view, etc., it serves as a contiguous condition, closely guiding actions. If wholesome actions are guided by ignorance, then it is a remote condition, because being deluded about the results of wholesome actions, the first two kinds of thought (思, thinking, deliberation) arise first, and then actions arise, so it becomes a remote condition for establishing future results.' This explains the difference between the two kinds of actions in causing results. Wholesome actions can also serve as a co-existent condition with ignorance, because momentary co-arising does not truly cause karma, so this is not explained here. These meanings should be understood according to the circumstances. Regarding this, there are two Western interpretations. One believes that the non-outflow wisdom (無漏智) of the Two Vehicles (二乘, Śrāvakayāna (聲聞乘) and Pratyekabuddhayāna (緣覺乘)) also exists simultaneously with ignorance, let alone wholesome actions with outflows. If according to this view, meritorious deeds and other wholesome karma can exist simultaneously with ignorance, and ignorance can also be used as a co-existent condition. The other believes that both wholesome and unwholesome karma exist simultaneously with ignorance, so this passage generally regards ignorance as the three conditions for actions. When discussing good and evil separately, evil has three conditions, while good does not have a co-existent condition, so the language of this treatise is general, while the meaning is separate. Actions and consciousness (識) serve as three conditions because actions simultaneously perfume and activate the seeds of consciousness; this is a co-existent condition. Because of the power of actions, the seeds of the next moment of consciousness continuously increase; this is a contiguous condition. Because of that seed of action, consciousness is able to arise in future results; this is a remote condition. Feeling and craving serve as three conditions because the present feeling simultaneously arises with craving; this is a co-existent condition, and so on. Craving and grasping serve as a co-existent condition because 'due to greed occurring together, in the process of according with the Dharma of grasping, pleasurable establishment arises.' Craving and the ability to grasp are actually not simultaneous; what is grasped (referring to the object grasped) and what is done (referring to the purpose of grasping), as well as the conditions for grasping, exist simultaneously with craving, so craving and grasping constitute a co-existent condition. Grasping and becoming serve as three conditions, and grasping can also lead to becoming.

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發彼界功能為久遠緣者。此望初生非后相續。將死我愛望諸界初起時有隔正死一念。故為久遠緣。有望生為三緣云熏發彼種子者。(景雲)有支業種既被潤已。資發識等名言種子令生生等為俱有緣。(基云)由昔業熏識等種故今名為有。而生現果故成俱有。雖久遠滅而果轉者。如初潤有望初生。果轉故成久遠滅引發緣。隔正死時故。第八辨有支勝分全分中。有支有二建立。一勝分二全分。初唯業有。后六為有。由取滋潤轉名為有稱為攝受。第九業用門中有二。一明業多少。二為緣寬狹。即此業用及於各別所行境中如其所應所有業用等者。對法論說。謂無明支有二種業。一令諸有情于有愚癡。二與行為緣。乃至生有二種業。一令諸有情名色等起。二與老死作緣。如是諸支皆有二業。其彼第二業此云即此業用也。上文所說三種緣及是各別境中所有業者。即彼初業是。彼說老死亦有二業。一數令有情時分變異壞少壯故。二數令有情壽命變異壞壽命故。此中唯說前支與后為緣故無老死緣。不相違也。辨為緣寬狹中三。初明遠近緣義。二明後非前緣。三結之也。第十釋經此有故彼有等句。初顯無作緣生。唯由有緣果法得有。非緣有實作用能生果法故。言由未斷緣余得生義。二顯無常緣生。非無生法為因少所生法而得成立。后二顯

【現代漢語翻譯】 現代漢語譯本 問：是什麼使『彼界』（Paraloka，指來世）的功能成為『久遠緣』（Puranahetu，指長遠的因）？ 答：這是指最初的生起，而非後來的相續。臨死時的『我愛』（Atma-sneha，指對自我的執著）在諸界（Dhatu，指構成存在的元素）最初生起時，與死亡的那一念之間存在間隔，因此是『久遠緣』。 問：為什麼說『有望生為三緣云熏發彼種子者』？ 答：（根據景雲的解釋）當有支業（Bhavaṅga-karma，指導致生命延續的業力）的種子被滋潤后，它會資助和啓發識（Vijñāna，指意識）等名言（Nāmadheya，指名稱和概念）的種子，使它們生起。這就是『俱有緣』（Sahabhu-hetu，指共同存在的因）。 （根據基的解釋）由於過去的業力熏習了識等的種子，所以現在被稱為『有』（Bhava，指存在），並且產生現在的果報，因此成為『俱有』。即使已經過去很久，果報仍然會轉變，就像最初的滋潤有望于最初的生起一樣。果報的轉變使得它成為『久遠滅引發緣』（Duraniruddha-pratyaya-hetu，指久遠滅的引發因），因為它與死亡的那一念之間存在間隔。 第八，在辨別『有支』（Bhavaṅga，指生命之流）的勝分和全分中，『有支』有兩種建立方式：一是勝分，二是全分。最初只有業力存在，后六者才成為『有』。通過獲取、滋潤和轉變，它被稱為『有』，也被稱為『攝受』（Parigraha，指接受）。 第九，在『業用門』（Karma-prayoga-dvāra，指業力的作用之門）中有兩點：一是說明業力的多少，二是說明緣的寬窄。即此業用及於各別所行境中如其所應所有業用等，對法論（Abhidharma，指阿毗達摩）說，無明支（Avidya-aṅga，指無明支）有兩種業：一是使眾生對『有』（Bhava，指存在）愚癡，二是與『行』（Saṅkhāra，指行）作為緣。乃至『生』（Jāti，指生）也有兩種業：一是使眾生的名色（Nāma-rupa，指名色）等生起，二是與老死（Jarā-maraṇa，指老死）作為緣。像這樣，每個支都有兩種業。其中第二種業就是這裡所說的『即此業用』。上文所說的三種緣以及在各個境界中所擁有的業，就是指第一種業。他們說老死也有兩種業：一是不斷地使眾生的時間發生變化，破壞他們的年輕和壯年；二是不斷地使眾生的壽命發生變化，破壞他們的壽命。這裡只說了前一個支與后一個支作為緣，所以沒有老死的緣，這並不矛盾。 在辨別作為緣的寬窄中，有三點：一是說明遠近緣的意義，二是說明后支不是前支的緣，三是總結。 第十，解釋『此有故彼有』（Imasmiṃ sati idaṃ hoti，指有了這個，所以有了那個）等經句。首先，顯示無作緣生（Asaṃskṛta-pratyaya-utpāda，指非造作的因緣生起），只有通過『有』（Bhava，指存在）作為緣，果法才能存在，而不是緣有實際的作用能夠產生果法。說明由於沒有斷除緣，其他的才能生起。其次，顯示無常緣生（Anitya-pratyaya-utpāda，指無常的因緣生起），如果不是沒有生法的因，那麼少許生法也不能成立。後兩者顯示了...

【English Translation】 English version Question: What makes the function of 'Paraloka' (other world) a 'Puranahetu' (distant cause)? Answer: This refers to the initial arising, not the subsequent continuation. The 'Atma-sneha' (self-love) at the time of death has an interval between the initial arising of the 'Dhatu' (elements) and the single thought of death, therefore it is a 'Puranahetu'. Question: Why is it said that 'having hope for birth is like the three causes that熏發 (perfume) those seeds'? Answer: (According to Jingyun's explanation) Once the seeds of 'Bhavaṅga-karma' (karma that leads to the continuation of life) are moistened, they will support and inspire the seeds of 'Vijñāna' (consciousness) and 'Nāmadheya' (name and concept), causing them to arise. This is 'Sahabhu-hetu' (co-existent cause). (According to Ji's explanation) Because the seeds of consciousness etc. are perfumed by past karma, they are now called 'Bhava' (existence), and produce present results, thus becoming 'Sahabhu'. Even if it has been a long time, the results will still transform, just like the initial moistening has hope for the initial arising. The transformation of the results makes it a 'Duraniruddha-pratyaya-hetu' (cause that triggers distant cessation), because there is an interval between it and the single thought of death. Eighth, in distinguishing the superior and complete parts of 'Bhavaṅga' (stream of life), there are two ways to establish 'Bhavaṅga': one is the superior part, and the other is the complete part. Initially, only karma exists, and the latter six become 'Bhava'. Through acquisition, moistening, and transformation, it is called 'Bhava', and it is also called 'Parigraha' (acceptance). Ninth, in the 'Karma-prayoga-dvāra' (door of karma's function) there are two points: one is to explain the amount of karma, and the other is to explain the breadth of the causes. That is, this karma function and all the karma functions in each respective realm, as appropriate. The Abhidharma says that the 'Avidya-aṅga' (limb of ignorance) has two kinds of karma: one is to make sentient beings ignorant of 'Bhava' (existence), and the other is to act as a cause for 'Saṅkhāra' (formations). Even 'Jāti' (birth) also has two kinds of karma: one is to cause the arising of 'Nāma-rupa' (name and form) of sentient beings, and the other is to act as a cause for 'Jarā-maraṇa' (old age and death). Like this, each limb has two kinds of karma. The second kind of karma is what is referred to here as 'this karma function'. The three kinds of causes mentioned above and the karma possessed in each realm refer to the first kind of karma. They say that old age and death also have two kinds of karma: one is to constantly change the time of sentient beings, destroying their youth and vigor; the other is to constantly change the lifespan of sentient beings, destroying their lifespan. Here, only the previous limb is said to be the cause of the subsequent limb, so there is no cause of old age and death, which is not contradictory. In distinguishing the breadth of the causes, there are three points: one is to explain the meaning of distant and near causes, two is to explain that the subsequent limb is not the cause of the previous limb, and three is to summarize. Tenth, explain the sutra sentences such as 'Imasmiṃ sati idaṃ hoti' (when this exists, that exists). First, show 'Asaṃskṛta-pratyaya-utpāda' (unconditioned dependent origination), only through 'Bhava' (existence) as a cause can the result exist, rather than the cause having the actual function of producing the result. It explains that because the cause has not been cut off, others can arise. Second, show 'Anitya-pratyaya-utpāda' (impermanent dependent origination), if it is not the cause of no arising, then a little arising cannot be established. The latter two show...

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勢用生義。謂第三雖復諸法無作。第四雖復諸法無常。然不隨一法為緣故一切果生。以諸法功能差別故作如是說。或第一破作用緣生。第二破常住緣生。第三顯勢用緣生。第四破不平等緣生他作我受果失。十一四句等分別中。非必是支。泛說彼故。無明第二句不說有覆無記別報業果者。略故。行第二句不說有覆無記識亦爾。或有是愛非受為緣謂希求解脫及依善愛而舍余愛者。善法欲數名求解脫愛。及一切善愛厭舍貪愛者。非順愛受為緣故生非愛。俱時及先無受無順愛受故。說非為緣。不相違也。理實此中應順后句。諸是愛者必緣受生。有受為緣而非是愛。謂后余支。十二障八正道中。其十二支皆障正見正思惟等。今說勝障但說無明及染意行並意行有障正見等。身行語行及色有一分障正語等。除無明行全有一分餘九支一少分障正念正定。此言餘者全說九支。此有二釋。一云。由前三支說障慧身及戒身故。餘九支相從總名障正定等。理實唯應說愛取二障離欲道正念定。二云。定身者是心學。識支是心。名色六處生及老死並有心體故障定身。觸受二支是心所有。併名中色及前五處。從識總說障正定身。愛取二支障離欲道正障正定身。此說正見正思惟正精進為慧學。正語正業正命為戒學。正念正定為定學。成唯識論六波羅蜜與

【現代漢語翻譯】 現代漢語譯本 勢用生義：意思是說，雖然第三句講諸法無作（一切事物並非由作者所造），第四句講諸法無常（一切事物都是無常變化的），但並不是說任何一個法都能作為唯一的緣而產生一切果。而是因為諸法的功能和作用各有差別，所以才這樣說。 或者說，第一句破斥了作用緣生（事物由作用而生）的觀點，第二句破斥了常住緣生（事物由永恒不變的因素而生）的觀點，第三句顯示了勢用緣生（事物由其自身的功能和作用而生）的觀點，第四句破斥了不平等緣生（事物由不平等的因素而生）導致的他作我受果（他人造作，我來承受結果）的過失。 在十一四句等分別中，這些並非一定是構成十二緣起的支分，只是泛泛地說明這些道理。 無明作為第二句，沒有說有覆無記（被覆蓋的無記）的別報業果，是因為省略了。行作為第二句，沒有說有覆無記的識也是如此，也是因為省略了。 或者說，有些是愛，但不是以受為緣而產生的，比如希望求解脫的愛，以及依靠善的愛而捨棄其他的愛。善法欲（對善法的慾望）可以稱為求解脫的愛，以及一切善的愛厭惡和捨棄貪愛。 不是順著愛而產生的受作為緣而生非愛，因為同時以及先前沒有受，也沒有順著愛而產生的受，所以說非為緣，這並不矛盾。實際上，這裡應該順著後面的句子：凡是愛，必定以受為緣而生。有受為緣，但不是愛，比如後面的其他支分。 在十二緣起支分中，所有十二支都障礙八正道中的正見、正思惟等。現在說最主要的障礙，只是說了無明以及染污的意行，並且意行會障礙正見等。身行、語行以及色有一部分障礙正語等。除了無明和行完全有一部分，其餘九支有一小部分障礙正念和正定。 這裡說的其餘，是完全指九支。對此有兩種解釋。一種說法是：由於前面三支說了障礙慧身以及戒身，所以其餘九支合起來總稱為障礙正定等。實際上，只應該說愛和取這兩個支分障礙離欲道和正念定。 另一種說法是：定身是心學，識支是心，名色、六處、生以及老死都包含有心體，所以會障礙定身。觸和受這兩個支分是心所有，也包含在中色以及前五處中。從識總的來說，會障礙正定身。愛和取這兩個支分障礙離欲道，主要障礙正定身。 這裡說正見、正思惟、正精進是慧學，正語、正業、正命是戒學，正念、正定是定學。《成唯識論》中的六波羅蜜與...

【English Translation】 English version 』Seh Yong Sheng Yi』 means: Although the third statement says that all dharmas are without a maker (everything is not created by a creator), and the fourth statement says that all dharmas are impermanent (everything is constantly changing), it does not mean that any single dharma can be the sole cause for the arising of all effects. Rather, it is because the functions and effects of all dharmas are different that this is said. Alternatively, the first statement refutes the view of arising from action (things arise from action), the second statement refutes the view of arising from permanence (things arise from eternal and unchanging factors), the third statement reveals the view of arising from potential and function (things arise from their own functions and effects), and the fourth statement refutes the fault of unequal arising (things arise from unequal factors) leading to 『others act, I receive the consequences』. In the distinctions such as the eleven four-line verses, these are not necessarily components of the twelve links of dependent origination, but are merely general explanations of these principles. That ignorance, as the second statement, does not mention the karmic result of the obscured and indeterminate (covered and unrecordable) is because it is abbreviated. That action, as the second statement, does not mention that consciousness is also obscured and indeterminate is also because it is abbreviated. Or, some are love but not produced with feeling as a condition, such as the love of hoping to seek liberation, and relying on good love to abandon other loves. The desire for good dharma (desire for good dharma) can be called the love of seeking liberation, and all good love detests and abandons craving. Not following the feeling produced by love as a condition to produce non-love, because there is no feeling at the same time and before, nor is there feeling produced by following love, so saying it is not a condition is not contradictory. In fact, here it should follow the later sentence: All that is love must be produced with feeling as a condition. There is feeling as a condition, but it is not love, such as the other links in the back. In the twelve links of dependent origination, all twelve links obstruct the right view, right thought, etc. of the Eightfold Path. Now, speaking of the main obstacles, only ignorance and defiled volitional activity are mentioned, and volitional activity will obstruct right view, etc. Body action, speech action, and form partially obstruct right speech, etc. Except for ignorance and action, which completely have a part, the remaining nine links partially obstruct right mindfulness and right concentration. The remaining mentioned here refers entirely to the nine links. There are two explanations for this. One explanation is: Because the first three links speak of obstructing the body of wisdom and the body of precepts, the remaining nine links are collectively called obstructing right concentration, etc. In fact, it should only be said that the two links of love and grasping obstruct the path of detachment and right mindfulness and concentration. Another explanation is: The body of concentration is the study of mind, the link of consciousness is the mind, name and form, the six senses, birth, and old age and death all contain the body of mind, so they will obstruct the body of concentration. The two links of contact and feeling are mental properties, and are also contained in the middle form and the first five senses. Generally speaking from consciousness, it will obstruct the body of right concentration. The two links of love and grasping obstruct the path of detachment, mainly obstructing the body of right concentration. Here it is said that right view, right thought, and right effort are the study of wisdom, right speech, right action, and right livelihood are the study of precepts, and right mindfulness and right concentration are the study of concentration. The six paramitas in the 『Vijnaptimatrata-siddhi』 and...

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三學相攝中。或雲精進三攝。通策三故。或依初學為論故云精進唯戒。守護戒故。今依久成。以精進助成見勝故唯慧身。正念順生正定支故。故定學攝。由念明記心專注故。十三染凈門中。四唯雜染品者。謂無明愛取及識。問三煩惱是染可知。何以知識是染。答如上說由邪行故令心顛倒。心顛倒故是識雜染。此據中有末心為支故云四唯雜染。或第四是老死支。老死位中不能修學故與染名。識等五支準生支說。此等六支實非染凈。隨總別業果得因名。成唯識云。三唯是染煩惱性故。七唯不染異熟果故。會此文云。七分位中容起染污假說通二。余通二種故。此唯染說為四支者。或識或老死假得染名。唯識據實亦不相違。十四因亡果喪門。有三種發起纏隨眠無明者。拔法師云。纏是現起無明。隨眠是種子無明。發起即是發業。不共無明通前三種。又解。有三種發起纏隨眠無明者。即三界無明通纏及隨眠皆能發行。由此滅故行亦隨滅。前解順緣起經。(基師)云。發起謂發業無明。此通相應不共。纏謂潤生無明。多唯相應。此二俱現行。所熏成種名隨眠無明。由發行無明以一切無明為根本故。此中通說潤生無明。又行當有支。無明當愛取。故此通說。又此三種發起為總。此中有二。謂纏隨眠。總別合論故名三種。發起之體相應

【現代漢語翻譯】 現代漢語譯本 在三學相攝（Siksha-samgraha，佛教修行的三個方面：戒、定、慧）中，有人認為精進包含三者，因為它能普遍策勵這三方面。或者，依據初學者的觀點，認為精進只屬於戒，因為它守護戒律。現在，依據已經有所成就的人的觀點，因為精進能幫助成就見解上的殊勝，所以只屬於慧。正念順應產生正定，因此屬於定學。由於正念能清晰地記住並使心專注，所以屬於定學。 在十三染凈門中，有四種唯屬於雜染品，即無明（Avidya，對事物真相的無知）、愛（Trsna，渴愛、貪愛）、取（Upadana，執取）和識（Vijnana，意識）。有人問：三種煩惱是染污可以理解，為什麼說識也是染污？回答是：如上所述，由於邪行導致心顛倒，心顛倒所以識是雜染。這是根據中有（Antarabhava，中陰身）末期的心作為支分來說的，所以說是四種唯雜染。或者，第四種是老死支。在老死的狀態中不能修學，所以被歸為染污。識等五支是按照生支來說的。這六支實際上並非染污或清凈，而是隨著總別業果而得到因的名稱。《成唯識論》說，三種唯是染污，因為是煩惱的性質。七種唯是不染污，因為是異熟果。爲了會通這些說法，可以說，七個分位中可能生起染污，所以假說通於二者。其餘的通於兩種（染污和清凈），所以這裡只說染污，稱為四支，或者識或者老死假得染污之名。《唯識論》據實而說，也不相違背。 在十四因亡果喪門中，有三種發起纏（Paryavasthana，煩惱的纏縛狀態）隨眠（Anusaya，煩惱的潛在狀態）無明。拔法師說，纏是現起的無明，隨眠是種子無明，發起就是發業。不共無明通於前三種。又一種解釋是，有三種發起纏隨眠無明，即三界（Trailokya，欲界、色界、無色界）的無明通於纏和隨眠，都能發行。由此滅故，行也隨之滅。前一種解釋順應《緣起經》。基師說，發起是指發業無明，這通於相應和不共。纏是指潤生無明，多半是相應的。這二者都是現行。所熏成的種子名為隨眠無明。由於發行無明以一切無明為根本，所以這裡通說潤生無明。又，行應當有支，無明應當愛取，所以這裡通說。又，這三種發起是總的，其中有兩種，即纏和隨眠。總別合論，所以名為三種。發起的本體是相應的。

【English Translation】 English version In the Siksha-samgraha (the collection of three learnings: morality, concentration, and wisdom), some argue that effort encompasses all three because it universally encourages these three aspects. Alternatively, based on the perspective of beginners, it is said that effort belongs only to morality because it safeguards precepts. Now, according to the view of those who have achieved some accomplishment, effort belongs only to wisdom because it helps to achieve superiority in insight. Right mindfulness facilitates the arising of right concentration, hence it is included in the learning of concentration. Because right mindfulness clearly remembers and focuses the mind, it belongs to the learning of concentration. Among the thirteen gates of defilement and purity, four belong solely to the category of defilement, namely ignorance (Avidya, ignorance of the true nature of things), craving (Trsna, thirst, desire), grasping (Upadana, clinging), and consciousness (Vijnana, consciousness). Someone asks: It is understandable that the three afflictions are defilements, but why is consciousness also said to be a defilement? The answer is: As mentioned above, due to wrong actions, the mind becomes inverted, and because the mind is inverted, consciousness is defiled. This is based on the mind in the intermediate state (Antarabhava, the intermediate state between death and rebirth) as a factor, hence it is said to be four solely defiled. Alternatively, the fourth is the factor of old age and death. In the state of old age and death, one cannot practice, so it is classified as defilement. The five factors, such as consciousness, are spoken of in terms of the factor of birth. These six factors are not actually defiled or pure, but receive the name of cause according to the general and specific karmic results. The Vijnaptimatrata-siddhi (Treatise on the Establishment of the Doctrine of Consciousness-Only) says that three are solely defiled because they are of the nature of afflictions. Seven are solely undefiled because they are the result of maturation. To reconcile these statements, it can be said that defilement may arise in the seven divisions, so it is hypothetically said to be common to both. The rest are common to both (defilement and purity), so here only defilement is spoken of, called the four factors, or consciousness or old age and death hypothetically obtain the name of defilement. The Vijnaptimatrata-siddhi speaks according to reality, and there is no contradiction. In the fourteen gates of the loss of cause and the destruction of effect, there are three kinds of initiating afflictions (Paryavasthana, the state of being bound by afflictions), latent tendencies (Anusaya, the latent state of afflictions), and ignorance. Dharma Master Ba says that afflictions are manifest ignorance, latent tendencies are seed ignorance, and initiation is the act of generating karma. Non-common ignorance is common to the previous three. Another explanation is that there are three kinds of initiating afflictions, latent tendencies, and ignorance, namely the ignorance of the three realms (Trailokya, the desire realm, the form realm, and the formless realm) is common to afflictions and latent tendencies, and can all initiate. Because of its cessation, action also ceases accordingly. The previous explanation accords with the Pratityasamutpada Sutra (Sutra on Dependent Origination). Master Ji says that initiation refers to karma-generating ignorance, which is common to associated and non-common. Afflictions refer to life-sustaining ignorance, which is mostly associated. These two are both manifest. The seed that is perfumed is called latent ignorance. Because karma-generating ignorance takes all ignorance as its root, life-sustaining ignorance is spoken of generally here. Also, action should have a factor, and ignorance should have craving and grasping, so it is spoken of generally here. Also, these three initiations are general, and there are two kinds among them, namely afflictions and latent tendencies. Combining the general and the specific, it is called three kinds. The substance of initiation is associated.

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不共即四為三。此三總滅故。彼發行別無明滅。彼滅故行滅。此釋通說發一切行之無明。不爾者潤生無明未滅何故發行即滅。又有三種發起纏之隨眠無明。一能發起纏。二能發起相應。三能發起不共。此三皆纏。初纏是總后二是別故。發此現行之隨眠無明有三。由此三隨眠無明滅故彼現行無明滅。現行無明滅故行滅。行中(景雲)諸行於自相續中已作已滅及未起對治者。此舉諸行於自身中已作未斷。由此不有故識不有。言又由意行者故起身語行由此有故彼有者。由意思行起身語行。由意思有彼身語有。此別舉有以顯不有。言彼無故彼緣識亦無者。彼身行語行無彼識亦無。此方順釋。言此若全滅當知識亦隨滅者。身語及意三行全滅。當知識亦隨滅。基師釋。于自相續中已作未滅者謂意行。又由意行故起身語行者身語二行。由此三行故識有。行無故彼緣識亦無等者。謂種子識以行為緣。行無故種識無。行若全無其識亦無。或此種子識全無故現識亦無。如無明緣行道理如是愛緣取取緣有道理亦爾者。景師釋。問無明緣行道理類取緣有可知。有何相似類愛緣取耶。解云。有少相似而非是全。如前不善無明生后不善無明相應思行。類愛生取其義則同。不據無明生余身語意行及生福不動行。何等受不有故愛不有及至如行緣識道理者

【現代漢語翻譯】 現代漢語譯本 『不共』（與煩惱相應的無明）即是四種無明歸結為三種。這三種無明全部滅除的緣故，那『行』（推動輪迴的業力）的生起差別和無明也就滅除了。因為無明滅除的緣故，『行』也就滅除了。這個解釋普遍適用於引發一切『行』的無明。如果不是這樣，那麼尚未滅除的『潤生無明』（導致再次投生的無明）為何會導致『行』立即滅除呢？ 又有三種發起『纏』（煩惱的束縛）的『隨眠無明』（潛在的無明）：第一種能夠發起『纏』，第二種能夠發起與『纏』相應的法，第三種能夠發起『不共』（與煩惱相應的無明）。這三種都屬於『纏』。第一種『纏』是總的，后兩種是別的緣故。發起這些現行的『隨眠無明』有三種。由於這三種『隨眠無明』滅除的緣故，那些現行的無明也就滅除了。現行的無明滅除的緣故，『行』也就滅除了。 關於『行』（景雲的解釋）：諸行在自身的相續中已經造作已經滅除以及未生起對治的。這裡舉例說明諸行在自身中已經造作但未斷除。由於這些不存在的緣故，『識』（意識）也就不存在。 說到『又由意行者故起身語行由此有故彼有者』：由於意思的活動而產生身語的活動，由於意思的存在，那些身語的活動也存在。這裡特別舉出『有』來顯示『不有』。 說到『彼無故彼緣識亦無者』：那些身行語行沒有了，那些作為其所緣的『識』也就沒有了。這是順著前面的解釋。 說到『此若全滅當知識亦隨滅者』：身語以及意這三種『行』全部滅除，那麼『識』也就會隨之滅除。基師的解釋：在自身的相續中已經造作但未滅除的，指的是意行。又由於意行的緣故而起身語行，指的是身語二行。由於這三種『行』的緣故，『識』才存在。『行』沒有了，作為其所緣的『識』也就沒有了等等，指的是種子識以『行』為緣。『行』沒有了，種子識也就沒有了。『行』如果完全沒有了，那麼『識』也就沒有了。或者說這個種子識完全沒有了，那麼現識也就沒有了。如同無明緣『行』的道理一樣，愛緣『取』，『取』緣『有』的道理也是這樣。 景師的解釋：問：無明緣『行』的道理可以類比『取』緣『有』來理解，那麼有什麼相似之處可以類比愛緣『取』呢？ 解答說：有少許相似之處，但並非完全相同。如同前面的不善無明生起後面的不善無明以及相應的思行一樣，類比愛生起『取』，其意義是相同的。這裡不包括無明生起其餘的身語意行以及生起福不動行。 什麼『受』不存在的緣故『愛』不存在，以及直到如同『行』緣『識』的道理一樣呢？

【English Translation】 English version 'Non-common' (Avidya (ignorance) associated with afflictions) is that the four types of Avidya are summarized into three. Because these three types of Avidya are completely extinguished, the arising differences of 'Karma-formations' (actions that propel rebirth) and Avidya are also extinguished. Because Avidya is extinguished, 'Karma-formations' are also extinguished. This explanation universally applies to the Avidya that initiates all 'Karma-formations'. If this were not the case, why would the 'life-sustaining Avidya' (Avidya that leads to rebirth), which has not yet been extinguished, cause 'Karma-formations' to be extinguished immediately? Furthermore, there are three types of 'dormant Avidya' (latent ignorance) that initiate 'bonds' (the fetters of afflictions): the first can initiate 'bonds', the second can initiate corresponding factors, and the third can initiate 'non-common' (Avidya associated with afflictions). All three of these belong to 'bonds'. The first 'bond' is general, while the latter two are specific. There are three types of 'dormant Avidya' that initiate these manifest actions. Because these three types of 'dormant Avidya' are extinguished, those manifest Avidyas are also extinguished. Because manifest Avidya is extinguished, 'Karma-formations' are also extinguished. Regarding 'Karma-formations' (Jingyun's explanation): The Karma-formations in one's own continuum have already been created, already extinguished, and have not yet given rise to antidotes. This exemplifies that Karma-formations have been created within oneself but have not been severed. Because these do not exist, 'Consciousness' (Vijnana) does not exist. Regarding 'Also, because of mental Karma-formations, physical and verbal Karma-formations arise; because these exist, those exist': Because of mental activity, physical and verbal activities arise; because the mind exists, those physical and verbal activities also exist. Here, 'existence' is specifically mentioned to highlight 'non-existence'. Regarding 'Because those do not exist, the Consciousness conditioned by them also does not exist': When those physical and verbal actions do not exist, the 'Consciousness' that is conditioned by them also does not exist. This follows the previous explanation. Regarding 'If these are completely extinguished, then know that Consciousness will also be extinguished accordingly': When physical, verbal, and mental Karma-formations are all extinguished, then 'Consciousness' will also be extinguished accordingly. Master Ji's explanation: What has been created but not extinguished in one's own continuum refers to mental Karma-formations. Also, because of mental Karma-formations, physical and verbal Karma-formations arise, referring to physical and verbal actions. Because of these three types of 'Karma-formations', 'Consciousness' exists. When 'Karma-formations' do not exist, the 'Consciousness' conditioned by them also does not exist, etc., referring to seed consciousness being conditioned by 'Karma-formations'. When 'Karma-formations' do not exist, seed consciousness also does not exist. If 'Karma-formations' are completely non-existent, then manifest consciousness also does not exist. Just as the principle of Avidya conditioning 'Karma-formations' is, so too is the principle of Craving conditioning 'Grasping', and 'Grasping' conditioning 'Becoming'. Jing Shi's explanation: Question: The principle of Avidya conditioning 'Karma-formations' can be understood by analogy to 'Grasping' conditioning 'Becoming', so what similarities can be used to analogize Craving conditioning 'Grasping'? The answer is: There are some similarities, but they are not entirely the same. Just as earlier unwholesome Avidya gives rise to later unwholesome Avidya and corresponding mental activities, analogously, Craving gives rise to 'Grasping', and the meaning is the same. This does not include Avidya giving rise to other physical, verbal, and mental Karma-formations, as well as giving rise to meritorious and imperturbable Karma-formations. What 'Feeling' does not exist because 'Craving' does not exist, and so on, just like the principle of 'Karma-formations' conditioning 'Consciousness'?

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。(景雲)此緣妄樂生愛。如因邪行生顛倒識。故同相類。(基云)問受是果愛是煩惱。行是業識是果。全不相似。云何類同。答行與識業果異故異性相望。今受與愛果惑雖別異性亦同故指無別。如從業生異熟異熟生煩惱。為類同故義不相違。宗師解云。如以無明為緣行與識為緣彼滅故識滅。亦以無明觸為緣受與愛為緣彼滅故愛滅。義相似故為類也。十五八門緣起相攝中。三門是彼所顯者。此總說也。下別分別。謂二一分謂內識生門自業所作門一全分所顯謂有情世間轉門者。(景雲)內識生門但據六根生六識。識是識支攝緣起支不盡。自業所作門但據從行有業生於五趣差別。不攝三煩惱及五支種子。故不全攝有支。何故餘五門非十二所顯耶。謂十二支緣宗明有情內身因果。外稼成熟門器世間成壞門非內身因果非十二支。食任持門但以外食長養眾生亦非內身能生起緣。威勢門者明依單支。五通通依九地發漏盡通義故非十二緣。清凈門者即是道品無漏從緣起義亦非十二支緣。(基云)內識生門識依根起。謂是諸識為體門。自業所作門業招異熟有總別。唯總報故言一分。緣生有三。一自性緣生。謂第八異熟識緣生自性故。二受用緣生。謂六識身受用境故。三愛非愛道緣生。即十二支。其識生門依根緣境。正似受用緣生。自業

【現代漢語翻譯】 現代漢語譯本： （景雲）此因緣妄樂而生愛。如同因為邪淫而產生顛倒的意識。所以說它們相似。（窺基大師說）問：受是果報，愛是煩惱；行是業，識是果報。完全不相似，為什麼說它們相似呢？答：行與識，業和果不同，所以從異性的角度來看是不同的。現在受與愛，果報和煩惱雖然不同，但異性相同，所以說沒有差別。如同從業產生異熟，異熟產生煩惱，因為是同類，所以意義不矛盾。宗師解釋說：如同以無明為緣而產生行，以行為緣而產生識，因為無明滅，所以行滅；因為行滅，所以識滅。也如同以無明觸為緣而產生受，以受為緣而產生愛，因為受滅，所以愛滅。意義相似，所以說是同類。在十五八門緣起相攝中，三門是被十二因緣所顯示的。這是總的來說。下面分別說明。所謂二一分，指內識生門（指六根產生六識）和自業所作門（指從行為有業，產生五趣的差別）。一全分，指有情世間轉門（指眾生的輪迴）。（景雲）內識生門只是根據六根產生六識，識是識支，不能完全包含緣起支。自業所作門只是根據從行有業，產生五趣的差別，不能包含三煩惱和五支種子，所以不能完全包含有支。為什麼其餘五門不是十二因緣所顯示的呢？因為十二因緣宗說明有情內身的因果。外稼成熟門（指農作物的成熟）和器世間成壞門（指世界的形成和毀滅）不是內身的因果，不是十二支。食任持門（指食物的維持）只是以外部的食物來長養眾生，也不是內身能夠生起的因緣。威勢門（指神通的力量）說明依靠單個的支。五通（指五種神通）通常依靠九地（指九種禪定境界）來發漏盡通（指斷盡煩惱的神通），所以不是十二因緣。清凈門（指清凈的法門）就是道品（指三十七道品），是無漏的，從緣起義來說，也不是十二支因緣。（窺基大師說）內識生門，識依靠根而生起，是指諸識為體之門。自業所作門，業招感異熟有總報和別報。只說總報，所以說是一分。緣生有三種：一是自性緣生，指第八阿賴耶識（Ālaya-vijñāna）異熟識緣生自性。二是受用緣生，指六識身受用境界。三是愛非愛道緣生，就是十二支。其中識生門依靠根緣境界，正像是受用緣生。自業

【English Translation】 English version: (Jingyun) This conditioned false joy gives rise to love. It is like how perverse actions give rise to inverted consciousness. Therefore, they are similar. (Kuiji said) Question: 'Reception' (受, Vedanā) is a result, and 'love' (愛, Tṛṣṇā) is an affliction; 'action' (行, Saṃskāra) is karma, and 'consciousness' (識, Vijñāna) is a result. They are completely dissimilar, so why are they said to be similar? Answer: 'Action' and 'consciousness,' karma and result, are different, so they are different from the perspective of differing natures. Now, 'reception' and 'love,' result and affliction, although different, have the same nature, so they are said to be not different. It is like how karma produces different maturation (異熟, Vipāka), and different maturation produces affliction. Because they are of the same kind, the meaning is not contradictory. The master explains: It is like how 'ignorance' (無明, Avidyā) is the condition for 'action,' and 'action' is the condition for 'consciousness'; because 'ignorance' ceases, 'action' ceases; because 'action' ceases, 'consciousness' ceases. Also, 'ignorance-contact' is the condition for 'reception,' and 'reception' is the condition for 'love'; because 'reception' ceases, 'love' ceases. The meaning is similar, so they are of the same kind. Among the fifteen and eight gates of conditioned arising, the three gates are those revealed by the twelve links. This is a general statement. The following explains them separately. The so-called two one-parts refer to the 'gate of internal consciousness arising' (內識生門, the arising of the six consciousnesses from the six roots) and the 'gate of actions created by oneself' (自業所作門, the differentiation of the five realms arising from karma due to actions). The one whole part refers to the 'gate of sentient beings' world transformation' (有情世間轉門, the cycle of rebirth of sentient beings). (Jingyun) The 'gate of internal consciousness arising' only refers to the six consciousnesses arising from the six roots. 'Consciousness' is the 'consciousness' link and does not fully encompass the links of conditioned arising. The 'gate of actions created by oneself' only refers to the differentiation of the five realms arising from karma due to actions and does not encompass the three afflictions and the seeds of the five links. Therefore, it does not fully encompass the 'existence' link. Why are the remaining five gates not revealed by the twelve links? Because the twelve links explain the cause and effect of the internal body of sentient beings. The 'gate of maturation of external crops' (外稼成熟門, the maturation of crops) and the 'gate of formation and destruction of the world' (器世間成壞門, the formation and destruction of the world) are not the cause and effect of the internal body and are not the twelve links. The 'gate of sustenance by food' (食任持門, the sustenance by food) only nourishes sentient beings with external food and is not a condition that can be generated by the internal body. The 'gate of power' (威勢門, the power of supernatural abilities) explains reliance on a single link. The five supernormal powers (五通, Pañcābhijñā) usually rely on the nine grounds (九地, nine levels of meditative absorption) to develop the supernormal power of the exhaustion of outflows (漏盡通, Āsravakṣayajñāna), so they are not the twelve links. The 'gate of purity' (清凈門, the gate of purity) is the thirty-seven factors of enlightenment (三十七道品, Bodhipakkhiyadhamma), which are unconditioned. From the perspective of conditioned arising, they are also not the twelve links. (Kuiji said) In the 'gate of internal consciousness arising,' consciousness arises relying on the roots, referring to the gate whose essence is the various consciousnesses. In the 'gate of actions created by oneself,' karma invites different maturation, which has general and specific retributions. Only the general retribution is mentioned, so it is said to be one part. There are three types of conditioned arising: first, conditioned arising of self-nature, referring to the eighth Ālaya-vijñāna (阿賴耶識) maturing consciousness arising from self-nature; second, conditioned arising of enjoyment, referring to the six consciousnesses enjoying objects; third, conditioned arising of love and non-love paths, which are the twelve links. Among them, the 'gate of consciousness arising' relies on the roots and conditions to arise, just like conditioned arising of enjoyment. Self-created karma

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所作門正似自性緣生。一全即是愛非愛道。雖復解脫分善等名清凈門。而與流轉為違害緣。又非順益故亦不攝也。違流轉義。如緣起經。十六辨過患勝利。五過患者。(景雲)一起我見。二起前際見。三起后際見。四起前後際見。五于彼見猛利堅執有取有怖不般涅槃。(基云)一我見為本。因此所起三際斷常並邪見為三。六十二見中隨其所應緣於三際起常斷見及邪見故。第五即於此見猛利堅執取之為勝。怖畏涅槃現在不得。即是見取或是邪見五現涅槃論。此五過患謂起四見唯除戒取。十七假實門。九實三假者。謂后三。成唯識云。已潤六支合為有故。即識等五三相位別名生等故。下品名愛。上品名取。故皆是實。十八一事多事。五事者。成唯識云。謂無明識觸受愛五。十九所知障因謂一者。前說惑業苦攝十二支已辦十二並煩惱障訖。佛地論云。若一百二十八煩惱等若所發業若所得果皆煩惱障故此不問。唯問所知障。謂無明。無明為法執無記慧因。故名所知障因。理實所知障與煩惱障無明為因。唯識云彼實用此為依故。今說發業無明。迷理增故。彼俱有故。為知障因。亦不相違。又由此無明發業招生故。後後所知障展轉增生。無明是本獨說為因。二十苦及苦因。五能生苦者。謂無明行愛取有。苦胎藏五者。謂識等五種子

【現代漢語翻譯】 現代漢語譯本 『所作門』（Karma Gate） 正像是從自性而生的『緣起』（Pratītyasamutpāda）。完全可以被認為是『愛』（love）與『非愛』（non-love）之道。雖然『解脫分』（Vimoksha-bhaga）有『善』（goodness）等名稱，是『清凈門』（Purification Gate），但與『流轉』（Samsara）是相違背的因緣。又因為它不是順益的，所以也不被攝入其中。違背『流轉』的意義，就像《緣起經》（Pratītyasamutpāda Sutra）所說。 十六、辨別過患與勝利。五種過患：（景雲的解釋）一、生起『我見』（Atma-drishti）。二、生起『前際見』（Purvantagraha-drishti）。三、生起『后際見』（Aparantagraha-drishti）。四、生起『前後際見』（Purvantaparantagraha-drishti）。五、對於這些見解，猛利地堅執，有『取』（grasping）有『怖』（fear），不般涅槃（Parinirvana）。（基的解釋）一、『我見』為根本。因此所生起的三際斷常以及邪見為三種。在六十二見中，根據情況，緣於三際生起常斷見以及邪見。第五種就是對於這些見解，猛利地堅執，認為它們殊勝。怖畏涅槃，認為現在無法得到，這就是『見取』（Drishti-paramarsha）或者說是『邪見』（Mithya-drishti）的五現涅槃論。這五種過患是指生起四種見解，唯獨不包括『戒禁取』（Shila-vrata-paramarsha）。 十七、假實門。九、真實的三種，虛假的三種，指的是後面的三種。成唯識論說：『已經滋潤六支，合成為有』。也就是『識』（Vijnana）等五種，三種相位的差別名稱，是『生』（birth）等。下品名為『愛』（Trishna），上品名為『取』（Upadana），所以都是真實的。 十八、一事多事。五事指的是什麼？成唯識論說：指的是『無明』（Avidya）、『識』（Vijnana）、『觸』（Sparsha）、『受』（Vedana）、『愛』（Trishna）這五種。 十九、『所知障』（Jnana-avarana）的因是什麼？說第一種，前面說的惑、業、苦所攝的十二支，已經完成了十二支以及煩惱障。佛地論說：如果一百二十八種煩惱等，或者所發起的業，或者所得到的果，都是煩惱障，所以這裡不問。只問所知障，指的是『無明』（Avidya）。無明是法執無記慧的因，所以名為所知障的因。實際上，所知障與煩惱障，無明是它們的因。唯識論說：它們實際上以此為依靠。現在說發起業的無明，因為迷惑真理而增長。它們同時存在，作為所知障的因，也不相違背。又因為由此無明發起業，招來生，所以後后的所知障輾轉增生。無明是根本，所以單獨說它是因。 二十、苦以及苦因。五種能生苦的是：『無明』（Avidya）、『行』（Samskara）、『愛』（Trishna）、『取』（Upadana）、『有』（Bhava）。苦的胎藏五種是：『識』（Vijnana）等五種種子。

【English Translation】 English version The 『Karma Gate』 (所作門) is just like the 『dependent origination』 (Pratītyasamutpāda, 緣生) arising from self-nature. It can be fully regarded as the path of 『love』 (love, 愛) and 『non-love』 (non-love, 非愛). Although the 『liberation division』 (Vimoksha-bhaga, 解脫分) has names such as 『goodness』 (goodness, 善), it is the 『Purification Gate』 (清凈門), but it is a conflicting cause with 『Samsara』 (流轉). Moreover, because it is not beneficial, it is not included in it. The meaning of violating 『Samsara』 is as stated in the 『Pratītyasamutpāda Sutra』 (緣起經). Sixteen, distinguish between faults and victories. Five kinds of faults: (Jingyun's explanation, 景雲) 1. Arising 『self-view』 (Atma-drishti, 我見). 2. Arising 『prior limit view』 (Purvantagraha-drishti, 前際見). 3. Arising 『posterior limit view』 (Aparantagraha-drishti, 后際見). 4. Arising 『prior and posterior limit view』 (Purvantaparantagraha-drishti, 前後際見). 5. Regarding these views, fiercely clinging to them, having 『grasping』 (grasping, 取) and 『fear』 (fear, 怖), not attaining Parinirvana (般涅槃). (Ji's explanation, 基) 1. 『Self-view』 (我見) is the root. Therefore, the three limits of permanence and annihilation and wrong views arising from it are three types. Among the sixty-two views, depending on the situation, views of permanence and annihilation and wrong views arise from the three limits. The fifth is to fiercely cling to these views, considering them superior. Fearing Nirvana, thinking it cannot be obtained now, this is 『view attachment』 (Drishti-paramarsha, 見取) or the five present Nirvana theories of 『wrong view』 (Mithya-drishti, 邪見). These five faults refer to the arising of four views, excluding only 『precept and ritual attachment』 (Shila-vrata-paramarsha, 戒禁取). Seventeen, the gate of false and real. Nine, the three real ones, the three false ones, refer to the latter three. The Vijnaptimatrata-siddhi says: 『Already nourished the six branches, combined into existence』. That is, the different names of the three phases of 『consciousness』 (Vijnana, 識) and the other five are 『birth』 (birth, 生) and so on. The lower grade is called 『love』 (Trishna, 愛), and the upper grade is called 『grasping』 (Upadana, 取), so they are all real. Eighteen, one thing and many things. What do the five things refer to? The Vijnaptimatrata-siddhi says: It refers to these five: 『ignorance』 (Avidya, 無明), 『consciousness』 (Vijnana, 識), 『contact』 (Sparsha, 觸), 『feeling』 (Vedana, 受), and 『love』 (Trishna, 愛). Nineteen, what is the cause of 『knowledge obscuration』 (Jnana-avarana, 所知障)? Saying the first type, the twelve branches included in delusion, karma, and suffering mentioned earlier have completed the twelve branches and afflictive obscuration. The Buddhabhumi Sutra says: If one hundred and twenty-eight kinds of afflictions, or the karma that is initiated, or the fruit that is obtained, are all afflictive obscurations, so this is not asked here. Only ask about knowledge obscuration, which refers to 『ignorance』 (Avidya, 無明). Ignorance is the cause of the wisdom of attachment to phenomena and non-remembrance, so it is called the cause of knowledge obscuration. In reality, ignorance is the cause of both knowledge obscuration and afflictive obscuration. The Vijnaptimatrata-siddhi says: They actually rely on this. Now speaking of the ignorance that initiates karma, it increases because it confuses the truth. They exist simultaneously, and it is not contradictory to be the cause of knowledge obscuration. Moreover, because this ignorance initiates karma and invites birth, the subsequent knowledge obscurations gradually increase. Ignorance is the root, so it is said to be the cause alone. Twenty, suffering and the cause of suffering. The five that can produce suffering are: 『ignorance』 (Avidya, 無明), 『action』 (Samskara, 行), 『love』 (Trishna, 愛), 『grasping』 (Upadana, 取), and 『existence』 (Bhava, 有). The five seeds of the womb of suffering are: 『consciousness』 (Vijnana, 識) and the other five.

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故。苦體即是生及老死。二十一因果雜分。謂所餘支說為雜分者。謂受。下釋雜相。有二種受名為雜分。一謂后法以觸為緣因受者。謂受種子以觸種子為因。望后際果是其因受。二謂現法與愛為緣果受者。現起報受作緣生愛。是前際家果故名果受。故此一受雜因果分。問曰。識等五支皆通因果。何故偏說受雜因果名雜分耶。解云。識等五支望彼未來唯取種故。前四支唯明因分。從受生愛多因現起果受而生。故於受中通說因果。二十二境體兩果。謂前六支能生前果等者。愛非愛境界謂順違境。緣此境受名之為果。由愛非愛境界為所緣緣生能緣受故受名果。謂前六支為因能生此受果故。為受彼境而起前六。謂行與受為因。無明能發於因。識名色六處與受依。觸能生於受。隨其所應故說能生。其愛取有三能潤所潤為因。能生五趣自體果。唯受一支能生二果。謂現受種既被潤已能生現行受名生前果。行所引發種生未來自體名生後果。或前後剎那自類相生名生初果。在種未潤遠作引因生當來世生及老死名生後果。二十三二受俱行中。唯識云。十樂舍俱。受不與受俱故。老死位中多分無樂及客舍故。十一苦俱。非受俱故。老死多苦。故說十一。其種子體當位俱。如有支等。種與種俱。皆如理思。俱謂俱有。二十四三苦門中。唯識云

【現代漢語翻譯】 現代漢語譯本 因此，苦的本體就是生和老死。二十一種因果的混合劃分。之所以說剩餘的支是混合劃分，是指受（vedanā）。下面解釋混合相。有兩種受被稱為混合劃分：第一種是就後來的法而言，以觸（sparśa）為緣因而產生的受，即受的種子以觸的種子為因。從未來的結果來看，這是它的因受。第二種是就現在的法而言，與愛（trsna）為緣而產生的果受，即現在生起的報受作為緣而產生愛。這是前一際的果，所以稱為果受。因此，這一個受混合了因和果的劃分。 有人問：識（vijñāna）等五支都貫通因和果，為什麼偏偏說受混合因果，稱為混合劃分呢？解釋說：識等五支對於未來來說，只取種子，所以前四支只說明因的部分。從受生愛，大多是因為現在的果受生起而產生。因此，在受中貫通說明因和果。二十二種境和體兩種果。所謂前六支能夠產生前果等，愛和非愛境界是指順境和違境。以這些境界為緣而產生的受，稱為果。因為愛和非愛境界作為所緣緣而產生能緣的受，所以受稱為果。所謂前六支作為因能夠產生這個受果。爲了受這些境界而生起前六支，即行（samskara）與受作為因，無明（avidya）能夠引發因，識、名色（nāmarupa）、六處（sadayatana）與受是所依，觸能夠產生受，隨其所應，所以說能夠產生。愛、取（upadana）、有（bhava）這三支能夠滋潤所滋潤的，作為因，能夠產生五趣（gati）的自體果。只有受這一支能夠產生兩種果，即現在的受的種子已經被滋潤后，能夠產生現在的受的現行，稱為產生前果。行所引發的種子產生未來的自體，稱為產生後果。或者前後剎那自類相生，稱為產生初果。在種子未被滋潤，遙遠地作為引發因，產生當來世的生和老死，稱為產生後果。二十三種二受俱行中，《唯識論》說：十種樂舍（sukha-upekṣā）同時存在。受不與受同時存在。在老死位中，大多沒有樂和客舍，所以說十一種苦同時存在。不是受同時存在。老死多苦，所以說十一種。它的種子體在當位同時存在，如有支等。種子與種子同時存在，都如理思維。同時存在是指俱有。二十四種三苦門中，《唯識論》說

【English Translation】 English version Therefore, the substance of suffering is birth and old age and death. The mixed division of twenty-one causes and effects. The reason why the remaining branches are said to be mixed divisions refers to vedanā (feeling). The following explains the mixed aspects. There are two types of feeling called mixed divisions: the first is, in terms of later dharmas, the feeling that arises from sparśa (contact) as a condition, that is, the seed of feeling takes the seed of contact as its cause. From the perspective of future results, this is its causal feeling. The second is, in terms of present dharmas, the resultant feeling that arises with trsna (craving) as a condition, that is, the present arising of retribution feeling generates craving as a condition. This is the fruit of the previous existence, so it is called resultant feeling. Therefore, this one feeling mixes the division of cause and effect. Someone asks: Why is it said that vijñāna (consciousness) and the other five branches all penetrate cause and effect, but feeling is specifically said to mix cause and effect and is called a mixed division? The explanation is: For vijñāna and the other five branches, only the seed is taken in relation to the future, so the first four branches only explain the part of the cause. From feeling arises craving, mostly because the present resultant feeling arises. Therefore, the cause and effect are explained together in feeling. Twenty-two kinds of objects and two kinds of resultant fruits. The so-called first six branches can produce the previous results, etc. Loving and unloving realms refer to favorable and unfavorable realms. The feeling that arises with these realms as conditions is called the fruit. Because loving and unloving realms act as the object-condition to produce the subject-condition of feeling, feeling is called the fruit. The so-called first six branches act as the cause to produce this feeling-fruit. In order to feel these realms, the first six branches arise, that is, samskara (volitional formations) and feeling act as the cause, avidya (ignorance) can initiate the cause, vijñāna, nāmarupa (name and form), sadayatana (six sense bases) and feeling are the basis, sparśa can produce feeling, as appropriate, so it is said to be able to produce. Trsna, upadana (grasping), and bhava (becoming) can nourish what is nourished, acting as the cause, and can produce the self-nature fruit of the five gati (destinies). Only the branch of feeling can produce two kinds of fruits, that is, after the seed of present feeling has been nourished, it can produce the present activity of feeling, called producing the previous fruit. The seed initiated by samskara produces the future self-nature, called producing the subsequent fruit. Or the self-nature arises from the previous and subsequent moments, called producing the initial fruit. When the seed has not been nourished and acts as a distant initiating cause, it produces birth and old age and death in the future life, called producing the subsequent fruit. In the twenty-third kind of two feelings occurring together, the Vijnaptimatrata-siddhi says: Ten kinds of sukha-upekṣā (pleasure-equanimity) exist simultaneously. Feeling does not exist simultaneously with feeling. In the state of old age and death, there is mostly no pleasure and guest-equanimity, so it is said that eleven kinds of suffering exist simultaneously. It is not that feelings exist simultaneously. Old age and death have much suffering, so it is said to be eleven kinds. Its seed-substance exists simultaneously in the present position, such as the branches, etc. Seeds exist simultaneously with seeds, all according to rational thought. Existing simultaneously means coexisting. In the twenty-fourth kind of three doors of suffering, the Vijnaptimatrata-siddhi says

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。十一少分壞苦所攝。老死位中多無樂受。依樂立壞。故不說之。此中謂非受俱行支其一分者。謂與樂受俱者是。依樂立壞故言一分。十二少分苦苦所攝。一切支中有苦受故。依苦受立苦苦。故言一分。十二全分行苦所攝。諸有漏法皆行苦故。依舍受說。十一少分除老死支。前不苦不樂受俱行唯十。今加非受俱支故言十一一分。如前實義。如是諸聖教中隨彼相增所說不定。緣起經十地經二文有異。恐繁不述。二十五具支多少。(泰云)準此論文。無想天中命終受生無六識身。今釋。此文處長時說無非色支。非謂一切位全無六識。(基云)此依六識說無非色支。隨轉薩婆多理門。非實理。彼宗亦說睡眠非無心故。無色界亦爾。依真實義。在有色界諸支皆全。無色界中唯除現色。故前卷說在無色界識依色種。二十六依支離支。謂依上地支離下地支。此但一分支。唯識云。上地行支能伏下地。即粗苦等六種行相有求上生而起彼故。唯上地初起非余。亦非行全故言一分。二十七染不染。唯識云。無明愛取唯通不善有覆無記。即此三染前第四門說四雜染。今言三者。此實前假。義別故。其不善中通染及無覆無記。唯識云。行唯善惡。有通善惡無覆無記。七分位中亦起善染故名通二。此實無記。依五當生故無過失。二十八三界系中

【現代漢語翻譯】 現代漢語譯本：十一少分被壞苦所包含。在衰老和死亡的階段，通常沒有樂受。因為壞滅是依賴於快樂而產生的，所以這裡沒有提及。這裡所說的『非受俱行支其一分』，指的是與樂受同時存在的支分。因為壞滅依賴於快樂而產生，所以說是『一分』。十二少分被苦苦所包含。因為一切支分中都存在苦受，苦苦是依賴於苦受而建立的，所以說是『一分』。十二全分被行苦所包含。因為所有有漏洞的法都是行苦，這是依據舍受來說的。十一少分，除了老死支，之前與不苦不樂受同時存在的只有十個。現在加上非受俱支，所以說是『十一一分』，如前所述的真實含義。像這樣，在各種聖教中，根據它們所強調的方面，說法並不固定。《緣起經》和《十地經》的兩種說法有所不同，因為內容繁多，這裡就不詳細敘述了。 二十五、具支多少。（泰云）根據這篇論文，在無想天（Asaññasatta，無想有情天）中死亡並轉生，沒有六識身。現在解釋：這段文字是在長時間內說的，沒有非色支（arūpakkhandha，非物質蘊），並不是說在所有階段都完全沒有六識。（基云）這是依據六識來說的，沒有非色支。遵循隨轉薩婆多（Sarvāstivāda，一切有部）的理論，而不是真實的道理。他們宗派也說睡眠不是沒有心識的，無想天也是如此。依據真實的含義，在有想（sañña，想）的情況下，所有支分都是完整的。在無想（asañña，無想）中，只除去了現色（rūpa，色）。因此，前一卷說在無想天中，識（viññāṇa，識）依賴於色種（rūpabīja，色種子）。 二十六、依支離支。指的是依據上地（uttaribhūmi，更高的境界）的支分，脫離下地（heṭṭhimabhūmi，較低的境界）的支分。這只是一種支分。唯識（Vijñānavāda，唯識宗）說，上地的行支（aṅga，支分）能夠降伏下地，也就是因為追求上生而生起粗苦等六種行相。只有上地初起時是這樣，其餘時候不是。也不是所有行相都具備，所以說是『一分』。 二十七、染不染。唯識說，無明（avidyā，無明）、愛（taṇhā，愛）、取（upādāna，取）只通于不善（akusala，不善）和有覆無記（sāvaraṇavyākṛta，有覆無記）。這三者實際上是之前的，只是假借來說明，意義不同。在不善中，通於染污（kliṣṭa，染污）和無覆無記（anāvaraṇavyākṛta，無覆無記）。唯識說，行（saṃskāra，行）只通于善（kuśala，善）和惡（akusala，惡），有通於善惡和無覆無記。在七分位中，也會生起善染，所以說是通於二者。這實際上是無記，依據五當生（pañcupapattibhava，五取蘊生有）來說，所以沒有過失。 二十八、三界系中

【English Translation】 English version: Eleven minor portions are encompassed by the suffering of change (vipariṇāma-dukkha). In the stages of aging and death, there is often no pleasant feeling. Because destruction arises dependent on pleasure, it is not mentioned here. What is meant here by 'a portion of the branch that does not occur together with feeling' refers to the branch that occurs together with pleasant feeling. Because destruction arises dependent on pleasure, it is called 'a portion'. Twelve minor portions are encompassed by the suffering of suffering (dukkha-dukkha). Because suffering is present in all branches, and suffering of suffering is established dependent on suffering, it is called 'a portion'. Twelve entire portions are encompassed by the suffering of conditioning (saṃskāra-dukkha). Because all conditioned phenomena are the suffering of conditioning, this is spoken of in terms of neutral feeling (upekṣā). Eleven minor portions, excluding the branches of aging and death, previously only ten occurred together with neither-pleasant-nor-unpleasant feeling. Now, adding the branch that does not occur together with feeling, it is called 'eleven portions', as in the previous real meaning. Thus, in various holy teachings, the statements are not fixed according to the aspect they emphasize. There are differences between the two texts of the Pratītyasamutpāda Sūtra (Discourse on Dependent Origination) and the Daśabhūmika Sūtra (Ten Stages Sutra). Due to the complexity, they will not be described in detail here. 25. The number of complete branches. (Taiyun) According to this treatise, upon death and rebirth in the Asaññasatta (Realm of Non-Perception), there is no body of six consciousnesses. Now, an explanation: This text speaks of a long period of time, without the non-form aggregates (arūpakkhandha). It does not mean that there are absolutely no six consciousnesses in all stages. (Ji Yun) This is spoken in terms of the six consciousnesses, without the non-form aggregates. It follows the theory of the Sarvāstivāda (Everything Exists School), not the real truth. That school also says that sleep is not without mind, and so it is with the Asaññasatta. According to the real meaning, in the presence of perception (sañña), all branches are complete. In the absence of perception (asañña), only manifest form (rūpa) is removed. Therefore, the previous volume said that in the Asaññasatta, consciousness (viññāṇa) relies on the seed of form (rūpabīja). 26. Dependent and independent branches. This refers to relying on the branches of a higher realm (uttaribhūmi) and separating from the branches of a lower realm (heṭṭhimabhūmi). This is only one branch. Vijñānavāda (Consciousness-Only School) says that the branch of practice (aṅga) of the higher realm can subdue the lower realm, that is, because of seeking rebirth in a higher realm, the six aspects of coarseness, suffering, etc., arise. This is only the case when the higher realm initially arises, not at other times. Nor are all aspects of practice complete, so it is called 'a portion'. 27. Tainted and untainted. Vijñānavāda says that ignorance (avidyā), craving (taṇhā), and grasping (upādāna) only pertain to unwholesome (akusala) and obscured indeterminate (sāvaraṇavyākṛta). These three are actually the former, but are spoken of figuratively, with different meanings. Among the unwholesome, it is common to both tainted (kliṣṭa) and unobscured indeterminate (anāvaraṇavyākṛta). Vijñānavāda says that action (saṃskāra) only pertains to wholesome (kuśala) and unwholesome (akusala), and is common to both wholesome, unwholesome, and unobscured indeterminate. In the seven divisions, wholesome defilements also arise, so it is said to be common to both. This is actually indeterminate, spoken of in terms of the five becoming-arising (pañcupapattibhava), so there is no fault. 28. Within the three realms

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。欲界一切上界一分等者。唯識云。雖皆通三界而有分有全。欲界有二性。無明行愛取三性。有一業七果。上唯一性。無明行愛取二性。有一業七果。故言一分。二十九三學行。一切皆唯非學非無學等者。此以入聖後方成學。諸異生位皆非學故。前第九卷學業者。謂若異生若非異生學相續中所有善業。對法第四說求解脫者所有善法是有學義。此中依證勝學亦不相違。唯識云。聖者所起有漏善業明為緣故違有支故非有支攝。由此應知聖必不造感後有業。於後苦果不迷求故。雜修靜慮資下故業生凈居等。于理無違。即顯異生順解脫分順抉擇分能感引果皆有支攝。緣起經下捲雲。外法異生四種無明為緣生福非福及不動行。內法異生若放逸者彼除一種不共無明所餘無明引發放逸為緣生行。內法異生若不放逸勤修學者及聖有學三種無明引發妄念為非福緣。然此不能招三惡趣。故此非福我不說為無明緣行。意顯不放逸異生及聖非福唯招人天別異熟果不招惡趣總異熟果。既非行支故不說此非福以無明支為緣。彼經又說。不共無明內法異生雖不放逸而修學者亦未斷。諸聖有學應知永斷。又不放逸內法異生若造福行及不動行。彼是正法如理作意相應善心之所發引解脫為依迴向解脫而引發故。雖于善趣感殊勝生。而非無明起增上緣。然能作

【現代漢語翻譯】 現代漢語譯本：關於欲界、一切上界的一部分等等，唯識宗認為，雖然都遍通三界，但有部分和全部的區別。欲界有二種性質：無明（ignorance）、行（action）、愛（craving）、取（grasping）這三種性質。有一種業（karma）和七種果報。上界只有一種性質：無明、行、愛、取這二種性質。有一種業和七種果報。所以說是一部分。二十九種三學（threefold learning）的修行，一切都只是非學非無學等等，這是因為進入聖位之後才能成就為學，各種異生位都不是學。前面第九卷所說的學業，是指無論是異生還是非異生，在學習相續中所有的善業。《對法》第四說，求解脫者所有的善法是有學的意義。這裡依據證得殊勝之學，也不互相違背。唯識宗認為，聖者所生起的有漏善業，因為能明顯地作為緣，違背了有支，所以不被有支所攝。由此應該知道，聖者必定不造感後有的業，因為對於後來的苦果不會迷惑追求。雜修靜慮（mixed meditative absorption）資助下品之業，而生於凈居天等等，在道理上沒有違背。這顯示了異生順解脫分（leading to liberation）、順抉擇分（leading to discernment）所能感得的引果，都屬於有支所攝。緣起經下卷說，外法異生四種無明為緣，產生福（merit）、非福（demerit）以及不動行（immovable action）。內法異生如果放逸，那麼他除了不共無明之外，其餘的無明引發放逸，作為緣而產生行。內法異生如果不放逸，勤奮修學，以及聖有學，三種無明引發妄念，作為非福的緣。然而這不能招感三惡趣。因此，這種非福我不說為無明緣行。意思是說，不放逸的異生以及聖者，非福只能招感人天別的異熟果，不能招感惡趣總的異熟果。既然不是行支，所以不說這種非福以無明支為緣。那部經又說，不共無明內法異生雖然不放逸而修學，也還沒有斷除。各種聖有學應該知道已經永遠斷除了。另外，不放逸的內法異生如果造福行以及不動行，那是正法如理作意相應的善心所發起的，以解脫為依靠，迴向解脫而引發的。雖然在善趣感得殊勝的果報，但不是無明生起的增上緣，而是能作緣。 English version: Regarding the desire realm, a portion of all the upper realms, etc., the Vijnanavada (Consciousness-only school) states that although they all pervade the three realms, there is a distinction between a portion and the whole. The desire realm has two natures: the three natures of ignorance (avidya), action (samskara), craving (trsna), and grasping (upadana). There is one karma (action) and seven results. The upper realms have only one nature: the two natures of ignorance, action, craving, and grasping. There is one karma and seven results. Therefore, it is said to be a portion. All twenty-nine practices of the threefold learning (sila, samadhi, prajna) are only neither learning nor no-learning, etc., because only after entering the stage of a noble one (arya) can one achieve learning; all positions of ordinary beings (prthagjana) are not learning. The 'learning karma' mentioned in the ninth volume refers to all the virtuous karma in the continuum of learning, whether it is an ordinary being or a non-ordinary being. The fourth chapter of the Abhidharmakosa states that all the virtuous dharmas of those seeking liberation have the meaning of 'learner'. Here, relying on the attainment of superior learning is not contradictory. The Vijnanavada states that the defiled virtuous karma arising from a noble one is clearly a condition (hetu) because it contradicts the limb of existence (bhava), so it is not included in the limb of existence. From this, it should be known that a noble one certainly does not create karma that leads to future existence because they are not deluded in seeking future suffering. The mixed meditative absorption (samatha-vipassana) supports inferior karma, leading to rebirth in the Pure Abodes (Suddhavasa heavens), etc., which is not contradictory in principle. This shows that the karma that ordinary beings accumulate through actions leading to liberation (moksha-bhagiya) and actions leading to definite understanding (nirvedha-bhagiya) are included in the limb of existence. The lower volume of the Pratityasamutpada Sutra (Sutra on Dependent Origination) states that the four types of ignorance of ordinary beings in external dharmas are the condition for generating merit (punya), demerit (apunya), and immovable action (aningya). If an ordinary being in internal dharmas is negligent, then, except for the unique non-common ignorance, the remaining ignorance gives rise to negligence, which becomes the condition for generating action. If an ordinary being in internal dharmas is not negligent, diligently studies, and a noble one with learning, the three types of ignorance give rise to false thoughts, which become the condition for demerit. However, this cannot lead to the three evil destinies. Therefore, I do not say that this demerit is action conditioned by ignorance. The meaning is that non-negligent ordinary beings and noble ones can only generate different results of maturation (vipaka) in humans and gods, not the general results of maturation in evil destinies. Since it is not a limb of action, it is not said that this demerit is conditioned by the limb of ignorance. That sutra also states that the non-common ignorance of ordinary beings in internal dharmas, even if they are not negligent and study, has not yet been eliminated. All noble ones with learning should know that it has been permanently eliminated. Furthermore, if a non-negligent ordinary being in internal dharmas performs meritorious actions and immovable actions, that is generated by a virtuous mind corresponding to the right dharma and appropriate attention, relying on liberation, and directing towards liberation. Although they experience excellent rebirths in good destinies, it is not an enhancing condition arising from ignorance, but rather a causal condition.

【English Translation】 Regarding the desire realm, a portion of all the upper realms, etc., the Vijnanavada (Consciousness-only school) states that although they all pervade the three realms, there is a distinction between a portion and the whole. The desire realm has two natures: the three natures of 'avidya' (ignorance), 'samskara' (action), 'trsna' (craving), and 'upadana' (grasping). There is one 'karma' (action) and seven results. The upper realms have only one nature: the two natures of ignorance, action, craving, and grasping. There is one karma and seven results. Therefore, it is said to be a portion. All twenty-nine practices of the threefold learning ('sila', 'samadhi', 'prajna') are only neither learning nor no-learning, etc., because only after entering the stage of a noble one ('arya') can one achieve learning; all positions of ordinary beings ('prthagjana') are not learning. The 'learning karma' mentioned in the ninth volume refers to all the virtuous karma in the continuum of learning, whether it is an ordinary being or a non-ordinary being. The fourth chapter of the Abhidharmakosa states that all the virtuous dharmas of those seeking liberation have the meaning of 'learner'. Here, relying on the attainment of superior learning is not contradictory. The Vijnanavada states that the defiled virtuous karma arising from a noble one is clearly a condition ('hetu') because it contradicts the limb of existence ('bhava'), so it is not included in the limb of existence. From this, it should be known that a noble one certainly does not create karma that leads to future existence because they are not deluded in seeking future suffering. The mixed meditative absorption ('samatha-vipassana') supports inferior karma, leading to rebirth in the Pure Abodes ('Suddhavasa heavens'), etc., which is not contradictory in principle. This shows that the karma that ordinary beings accumulate through actions leading to liberation ('moksha-bhagiya') and actions leading to definite understanding ('nirvedha-bhagiya') are included in the limb of existence. The lower volume of the Pratityasamutpada Sutra (Sutra on Dependent Origination) states that the four types of ignorance of ordinary beings in external dharmas are the condition for generating merit ('punya'), demerit ('apunya'), and immovable action ('aningya'). If an ordinary being in internal dharmas is negligent, then, except for the unique non-common ignorance, the remaining ignorance gives rise to negligence, which becomes the condition for generating action. If an ordinary being in internal dharmas is not negligent, diligently studies, and a noble one with learning, the three types of ignorance give rise to false thoughts, which become the condition for demerit. However, this cannot lead to the three evil destinies. Therefore, I do not say that this demerit is action conditioned by ignorance. The meaning is that non-negligent ordinary beings and noble ones can only generate different results of maturation ('vipaka') in humans and gods, not the general results of maturation in evil destinies. Since it is not a limb of action, it is not said that this demerit is conditioned by the limb of ignorance. That sutra also states that the non-common ignorance of ordinary beings in internal dharmas, even if they are not negligent and study, has not yet been eliminated. All noble ones with learning should know that it has been permanently eliminated. Furthermore, if a non-negligent ordinary being in internal dharmas performs meritorious actions and immovable actions, that is generated by a virtuous mind corresponding to the right dharma and appropriate attention, relying on liberation, and directing towards liberation. Although they experience excellent rebirths in good destinies, it is not an enhancing condition arising from ignorance, but rather a causal condition.

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彼斷增上緣。此顯異生見道已前雖由三無明及不共種發福不動感人天趣總異熟果。不與無明為起勝緣。究竟滅故。非由三無明等親所引發。由彼種在或違能發故。亦不遮無明緣福不動行。但遮彼非福以無明為緣故。彼經但說聖有學不共無明已永斷故不造新業。不說異生不共無明已不起故不造新業。其善法欲后異生身善有漏支墮流轉故既非是學。故能感生緣起支攝。三十四果斷支。唯識云。有義無明唯見所斷。要迷諦理能發行故。聖必不造後有業故。愛取二支唯修所斷。貪求當有而潤生故。九種命終心俱生愛俱故。餘九皆通見修所斷。此說一切預流斷者依多分說。非愛取支亦見取斷。此師說。取即愛增上故唯修斷。有義一切皆通二斷。乃至廣說無明愛取三支亦通見修所斷。然無明支正行發者唯見所斷。助者不定。愛取二支正潤生者唯修所。助者不定。又染污法自性應斷。非染污法二義說斷。一離縛故。二不生故。說十二支通二斷者如應當知。此言一切通十二支。言一分者。若依自性斷三惡趣煩惱及業。若依不生並彼諸果等說預流斷。名為一分。不還果人已斷欲界一切色無色不定者。(景補闕云)不還果人于欲界中不起現故。故知聖人亦有相應。現纏隨眠三種無明發福等。有無明支不得偏斷苦十因故無來。二果於上二界或

【現代漢語翻譯】 現代漢語譯本 彼斷增上緣。這表明異生（指凡夫）在見道之前，雖然由三種無明（指見惑中的無明）及不共種（指與生俱來的煩惱種子）引發福業和不動業，從而感得人天趣的總異熟果（指總體的果報）。但這些福業和不動業不以無明為主要的生起因緣，因為無明最終會被滅除。這些果報不是由三種無明等直接引發的，因為那些種子可能存在，或者違逆了引發果報的能力。但這並不妨礙無明作為福業和不動業的助緣，只是說這些福業不是以無明為主要因緣產生的。那部經只說了聖有學（指已證得聖果，但仍在修學的人）的不共無明已經永遠斷除，所以不再造新的業。並沒有說異生（指凡夫）的不共無明已經不起作用，所以不再造新的業。他們的善法欲（指對善法的慾望）在異生身中，仍然是有漏的，會墮入輪迴，所以仍然屬於能感生緣起的支分。三十四果（指四向四果）斷除的只是部分支分。《唯識論》中說，有觀點認為無明只有見道才能斷除，因為只有迷惑真理才能引發行為。聖人必定不會造作後有業。愛和取二支只有修道才能斷除，因為貪求未來存在而滋潤生命。九種命終心（指九種臨終時的心識狀態）都與愛同時生起。其餘九支都通於見道和修道才能斷除。這裡說的一切預流果（指初果）斷除，是依大多數情況來說的，並非愛和取二支也由見道斷除。這位論師說，取是愛的增強，所以只有修道才能斷除。有觀點認為一切都通於二斷，乃至廣說無明、愛、取三支也通於見道和修道才能斷除。然而，無明支中，真正引發行為的部分只有見道才能斷除，輔助的部分則不一定。愛和取二支中，真正滋潤生命的部分只有修道才能斷除，輔助的部分則不一定。此外，染污法的自性應該斷除，非染污法從兩種意義上說斷除：一是脫離束縛，二是不再生起。說十二支通於二斷，應該如實理解。這裡說的一切通於十二支。說一部分，如果依據自性斷除三惡趣的煩惱和業，如果依據不生起，連同那些果報等，說預流果斷除，稱為一部分。不還果（指三果）的人已經斷除了欲界的一切，色界和無色界的不定法。（景補闕說）不還果的人在欲界中不再生起。所以知道聖人也有相應的現行、纏縛和隨眠三種無明引發福業等。因為無明支不能完全斷除苦的十種因緣，所以沒有來果（指不再來欲界受生）。二果（指一來果）對於上二界（指色界和無色界）或者……

【English Translation】 English version It severs the dominant condition. This shows that before a common being (異生, referring to ordinary people) attains the path of seeing, although the three kinds of ignorance (三無明, referring to ignorance within the afflictions eradicated by the path of seeing) and non-common seeds (不共種, referring to innate afflictive seeds) generate meritorious and unwavering actions, resulting in the overall ripened fruit (總異熟果, referring to the overall karmic result) of the human and heavenly realms, these meritorious and unwavering actions do not primarily arise from ignorance, because ignorance will eventually be extinguished. These results are not directly caused by the three kinds of ignorance, etc., because those seeds may exist or counteract the ability to generate results. However, this does not prevent ignorance from being a contributing condition for meritorious and unwavering actions, but only states that these meritorious actions do not arise primarily from ignorance. That sutra only states that the non-common ignorance of a noble learner (聖有學, referring to someone who has attained a noble fruit but is still learning) has been permanently severed, so they no longer create new karma. It does not say that the non-common ignorance of a common being (異生, referring to ordinary people) has ceased to arise, so they no longer create new karma. Their desire for virtuous dharmas (善法欲, referring to the desire for virtuous dharmas) in the body of a common being is still afflicted and falls into the cycle of rebirth, so it still belongs to the branch of dependent origination that can generate rebirth. The thirty-four fruits (三十四果, referring to the four paths and four fruits) only sever some branches. The Vijnaptimatrata-siddhi states that some argue that ignorance can only be severed by the path of seeing, because only delusion about the truth can initiate action. A noble person will certainly not create karma for future existence. The branches of craving and grasping (愛取二支) can only be severed by the path of cultivation, because craving for future existence nourishes life. The nine kinds of dying moments (九種命終心, referring to the nine states of consciousness at the time of death) all arise simultaneously with craving. The remaining nine branches can be severed by both the path of seeing and the path of cultivation. The statement here that all Stream-enterers (預流果, referring to the first fruit) sever is based on the majority of cases, not that the branches of craving and grasping are also severed by the path of seeing. This teacher says that grasping is an intensification of craving, so it can only be severed by the path of cultivation. Some argue that everything can be severed by both paths, and so on, broadly stating that the three branches of ignorance, craving, and grasping can also be severed by both the path of seeing and the path of cultivation. However, in the branch of ignorance, the part that truly initiates action can only be severed by the path of seeing, while the auxiliary part is uncertain. In the branches of craving and grasping, the part that truly nourishes life can only be severed by the path of cultivation, while the auxiliary part is uncertain. Furthermore, the nature of defiled dharmas should be severed, while non-defiled dharmas are said to be severed in two senses: one is to be freed from bondage, and the other is to not arise again. The statement that the twelve branches are connected to the two severances should be understood accordingly. The statement here that everything is connected to the twelve branches. Saying a part, if based on the nature of severing the afflictions and karma of the three evil realms, if based on not arising, together with those results, saying that the Stream-enterer severs, is called a part. A Non-returner (不還果, referring to the third fruit) has already severed everything in the desire realm, and the indeterminate dharmas of the form and formless realms. (Jing Buque says) A Non-returner no longer arises in the desire realm. Therefore, it is known that noble persons also have corresponding manifest, binding, and latent three kinds of ignorance that generate meritorious actions, etc. Because the branch of ignorance cannot completely sever the ten causes of suffering, there is no Coming-fruit (來果, referring to no longer coming to be born in the desire realm). The Once-returner (二果, referring to the second fruit) for the upper two realms (色界 and 無色界, referring to the form and formless realms) or...

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有前後數起。多地十因牽多地二果。如上流人等。或有但起一地十因牽一地二果。如生行無行等三種不還。或有全無。如現般等。阿羅漢人三界生盡一切皆無。唯有現身殘報。是前際果隨因勢力盡任運自滅。故次下文說。識等五文種子名苦牙。愛取有名守養苦牙。生老死名苦樹。不同小乘所說前七為前緣起后五是後緣起故。婆沙云。十二支緣如樹。有根有體有華有果。無明行是根。識等五支是體。愛取有是華。生老死是果。此十二支或有華有果謂凡夫學人。或無華無果謂阿羅漢。上來第九分別緣竟。第十攝諸經中有十八門。一六種言說順逆次第者。有漏無漏皆有順逆。一分具分者。如涅槃經云。或為眾生說一因緣。所謂一切有為之法。乃至或說十一。如為薩遮尼揵子說除生一法。或時具說十二因緣。如王舍城為迦葉等具說。是為一分具分。今此說者。謂觀黑品齊識退還唯觀十支。或名色入胎唯觀九支名一分支。若觀白品十二並觀具滅十二並修彼滅道名具分支。即此一分名為黑品。觀苦集故。即此具分名為白品。觀滅道故。雜染清凈則是觀心故此不說。二由十種相應知緣起甚深義者。無常義有六。苦義第七。空義第八。無我義第九。依勝義諦。諸法自性雖不可說而言諸法自性可說為第十。前九依世俗諦安立差別門。后一

勝義諦強施言設門。無常義六者。一雖自種力勝亦待他緣非自我作故。二雖他緣力勝亦待自種非梵王等作故。三雖種及緣生而種及緣於此生事無作無用亦無運轉。非如勝論我能造作以德句中法及非法並業句義助有實用令果法運轉。亦非如薩婆多有實作用令果法轉。今無能作亦無業用。果雖後生而無實運轉。故雙非之。四有功能生非是無因。五剎那剎那新新生起。非如數論轉變有果。六然似停住運動相現。非如正量部等一期生滅。依苦義者。諸有漏法性恒行苦一味無異相似有苦有樂等時。實無其樂無苦間斷等故。依空義者。因性離於勝論我作者。果性離於數論我作者果受諸苦者。然似不離。依無我義者。離我體相。空離我用。是二差別。緣起經下卷說。謂于苦諦離實我性名空。謂于苦諦非我相性名無我。對法第六說亦同經。所望有差不相違也。又此空義離作受。我體無我義。法體非我相。亦與彼同。此言無有我相者。無之言非故。依勝義諦。緣起自性不可言說。今說緣起故成第十。依對法論有五甚深。謂因甚深等。而此不同。緣起下卷說十五種甚深。初五而對法同。后十稍別。如彼經論說。三法住智是聞慧。真實智謂思修。異生如學而觀深義。或法住智異生聞慧。真實智聖者三慧。或法住智異生身智。真實智聖者智。住

【現代漢語翻譯】 現代漢語譯本： 勝義諦強施言設門（勝義諦中以強大的方式闡述緣起的法門）。無常的六種含義：一，雖然種子自身的力量強大，也需要依賴其他因緣，不是自我產生的緣故。二，雖然其他因緣的力量強大，也需要依賴自身種子，不是梵天等創造的緣故。三，雖然由種子和因緣產生，但種子和因緣對於這個生起之事沒有作用，沒有功用，也沒有運轉。不像勝論派認為『我』能造作，以德句中的法和非法以及業句的意義幫助，有實際功用，令果法運轉。也不像薩婆多部認為有實際作用令果法運轉。現在沒有能作者，也沒有業用。果雖然在後面產生，但沒有實際的運轉。所以雙重否定。四，具有產生的功能，不是沒有原因。五，剎那剎那新新生起，不像數論派的轉變有果。六，然而看起來像是停住運動的相貌顯現，不像正量部等認為一期生滅。 依據苦的含義來說，所有有漏法的體性恒常是苦，只有一種味道，沒有差異，看起來好像有苦有樂等時候，實際上沒有快樂，沒有苦的間斷等緣故。 依據空的含義來說，因的體性遠離勝論派的『我』（ātman）作者，果的體性遠離數論派的『我』（ātman）作者，果感受諸苦。然而看起來好像沒有遠離。 依據無我的含義來說，遠離我的體相，空離我的作用，這是二者的差別。《緣起經》下卷說：『在苦諦中，遠離真實我的體性，叫做空。在苦諦中，不是我的相狀的體性，叫做無我。』《對法論》第六也和經中說的一樣，所希望的有所差異，並不互相違背。又，這個空的含義是遠離作和受，我的體性是無我義，法的體性不是我的相狀，也和前面所說的一樣。這裡說沒有我的相狀，『無』這個字不是否定。依據勝義諦，緣起的自性不可言說，現在說緣起，所以成就第十。依據《對法論》，有五種甚深，比如因甚深等，而這裡不同。《緣起經》下卷說十五種甚深，最初五種和《對法論》相同，後面十種稍微有差別，如那些經論所說。三法住智是聞慧，真實智是思慧和修慧。異生（指凡夫）像聖者一樣觀察甚深含義，或者法住智是異生的聞慧，真實智是聖者的三種智慧，或者法住智是異生的身智，真實智是聖者的智慧。

【English Translation】 English version: The Door of Forcibly Establishing Words in Ultimate Truth. Six aspects of impermanence: 1. Although the power of the seed itself is strong, it also depends on other conditions; it is not self-created. 2. Although the power of other conditions is strong, it also depends on its own seed; it is not created by Brahmā (梵天) or others. 3. Although it arises from seed and conditions, the seed and conditions have no action, no function, and no operation in this arising event. It is not like the Vaiśeṣika (勝論派) school, which believes that the 'self' (ātman) can create, aided by the dharma (法) and adharma (非法) in the category of qualities and the meaning of karma (業) in the category of action, having practical use, causing the resultant dharma to operate. Nor is it like the Sarvāstivāda (薩婆多部) school, which believes that there is a real action causing the resultant dharma to operate. Now, there is no agent, and no karmic function. Although the result arises later, there is no real operation. Therefore, it is a double negation. 4. It has the function of producing; it is not without cause. 5. Moment by moment, it arises anew, unlike the transformation of the Sāṃkhya (數論派) school, which has a result. 6. However, it appears as if it is in a state of rest and motion, unlike the Sautrāntika (正量部) and other schools, which believe in a single-period arising and ceasing. According to the meaning of suffering, the nature of all contaminated dharmas is constantly suffering, with only one flavor, without difference. It seems like there are times of suffering and happiness, but in reality, there is no happiness, and there is no interruption of suffering. According to the meaning of emptiness, the nature of the cause is separate from the 'self' (ātman) creator of the Vaiśeṣika (勝論派) school, and the nature of the result is separate from the 'self' (ātman) creator of the Sāṃkhya (數論派) school, the result experiencing all sufferings. However, it seems as if it is not separate. According to the meaning of no-self, it is separate from the characteristic of self, and emptiness is separate from the function of self. These are the two differences. The lower volume of the Treatise on Dependent Arising says: 'In the truth of suffering, being separate from the nature of a real self is called emptiness. In the truth of suffering, not being the nature of a self is called no-self.' The sixth volume of the Abhidharma (對法論) says the same as the sutra. The hopes are different, but they do not contradict each other. Also, this meaning of emptiness is separate from acting and receiving. The nature of self is the meaning of no-self, and the nature of dharma is not the characteristic of self, which is the same as what was said before. Here it says there is no characteristic of self; the word 'no' is not a negation. According to the ultimate truth, the nature of dependent arising is unspeakable. Now, speaking of dependent arising, it achieves the tenth. According to the Abhidharma (對法論), there are five profundities, such as the profundity of cause, etc., but this is different here. The lower volume of the Treatise on Dependent Arising says there are fifteen profundities. The first five are the same as the Abhidharma (對法論), and the last ten are slightly different, as those sutras and treatises say. The three knowledges of abiding in the Dharma are the wisdom of hearing. Real wisdom is the wisdom of thinking and meditating. Ordinary beings observe the profound meaning like the learned, or the knowledge of abiding in the Dharma is the wisdom of hearing of ordinary beings, and real wisdom is the three wisdoms of the noble ones, or the knowledge of abiding in the Dharma is the bodily knowledge of ordinary beings, and real wisdom is the wisdom of the noble ones.

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教等法故。如實義而知故。是二差別。四住者。以無倒文句說此法性。能論文句名為法住。故此法住以法性為因。故此法性名為法界。界是因義。或以文意及般若等經說彼真如名為法住。所詮從教名為法住。法住體故要有法性方為教依。以體為因以義名界。五生若無者。謂種子生識等五支是。無處無住生可是有者。謂現行生。六問意。上來分別十二支中。餘十有支非更互為緣。何故偏立名色與識互為緣耶。答識于現法中用名色為緣故者。識于生位假名色起故用為緣。復於後法中用識為緣故者。當名色生必依識起。此說當現更互為緣。影顯現在名色依識起。當來識起亦依名色。所以者何下。故自徴釋更互為緣。七觀黑品唯至識支等者。苦集二諦名黑品。滅道兩諦名為白品。還滅品教。其識與名色互為緣故。觀心至識卻還至老死故名轉還。其還如九十三及前卷釋。還滅品中名色非是識還滅因。不由名色滅識支亦滅。但由識滅名色必滅。故至識不還更進觀行乃至無明。無明滅故行乃隨滅。故四十四智七十七智其觀成立。無明已前無支因故。故亦不說四十八智等。毗婆沙四十云。菩薩增惡起作分但觀至識。愛樂寂滅分故具觀十二支。八生者非有故者。謂非自作他作。若有自我作大梵等他作。便有生者故。緣無作用故者。謂非俱

【現代漢語翻譯】 現代漢語譯本 教導和理解諸法的方式，以及如實地瞭解其意義，這兩者之間存在差別。（四住）指的是以無顛倒的文句來闡述此法性。能夠闡述經文句子的被稱為『法住』，因此這個『法住』以法性為因。所以，這個法性被稱為『法界』，『界』是『因』的意思。或者，通過經文的意義以及《般若經》等經典所說的那個真如，被稱為『法住』。所詮釋的內容從教導而來，被稱為『法住』。『法住』的本體必須要有法性才能作為教導的依據，以本體為因，以意義為界。 （五生若無者）指的是種子、生、識等五支。如果無處可生、無處可住，那麼現行的『生』才可能存在。（六問意）上面分別了十二因緣支中，其餘十支並非互相為緣，為什麼偏偏確立名色與識互相為緣呢？回答是，識在現法中以名色為緣，因為識在出生時假借名色而生起，所以以名色為緣。又在後法中以識為緣，當名色生起時必定依賴於識。這裡說的是當下的顯現互相為緣。顯現的名色依賴於識而生起，將來的識生起也依賴於名色。為什麼呢？下面是解釋互相為緣的原因。（七觀黑品唯至識支等者）苦諦和集諦被稱為黑品，滅諦和道諦被稱為白品。還滅品教導說，識與名色互相為緣，所以觀察心識到識支，然後返回到老死，這被稱為轉還。這個『還』如同第九十三和前卷的解釋。在還滅品中，名色不是識還滅的原因，不是因為名色滅了，識支也滅了，而是因為識滅了，名色必定滅。所以到識支就停止，不再繼續觀察修行，乃至無明。因為無明滅了，行才會隨之滅。所以四十四智和七十七智的觀察才能成立。因為無明之前沒有支作為原因，所以也不說四十八智等。《毗婆沙》第四十說，菩薩增加惡業的起作部分只觀察到識支，因為愛樂寂滅的部分，所以完整地觀察十二支。（八生者非有故者）指的是不是自己造作，也不是他人造作。如果存在自我造作或者大梵天等他人造作，那麼就會有生。因為緣沒有作用。

【English Translation】 English version The difference lies between the method of teaching and understanding the Dharma, and truly knowing its meaning. '(Four Abodes)' refers to explaining this Dharma-nature with unerring sentences. The sentences that can expound the scriptures are called 'Dharma-abode,' therefore this 'Dharma-abode' takes Dharma-nature as its cause. Hence, this Dharma-nature is called 'Dharma-realm,' and 'realm' means 'cause.' Alternatively, the Thusness spoken of through the meaning of the scriptures and the Prajna Sutras is called 'Dharma-abode.' What is explained comes from teaching and is called 'Dharma-abode.' The substance of 'Dharma-abode' must have Dharma-nature to serve as the basis for teaching, with substance as the cause and meaning as the realm. '(If birth does not exist)' refers to the five branches of seed, birth, consciousness, etc. If there is nowhere to be born and nowhere to abide, then the current 'birth' can exist. '(Six Question Intent)' Among the twelve links of dependent origination distinguished above, the other ten links are not mutually conditioned, so why specifically establish name and form and consciousness as mutually conditioned? The answer is that consciousness uses name and form as conditions in the present Dharma, because consciousness arises by borrowing name and form at birth, so it uses name and form as conditions. Moreover, in the later Dharma, it uses consciousness as a condition, and when name and form arise, they must rely on consciousness. This refers to the present manifestation being mutually conditioned. The manifested name and form arise relying on consciousness, and the future arising of consciousness also relies on name and form. Why? The following is an explanation of the reason for mutual conditioning. '(Observing the Dark Side Only to the Consciousness Branch, etc.)' The suffering truth and the accumulation truth are called the dark side, and the cessation truth and the path truth are called the white side. The teaching of the cessation side says that consciousness and name and form are mutually conditioned, so observing the mind to the consciousness branch and then returning to old age and death is called reversal. This 'reversal' is like the explanation in ninety-three and the previous volume. In the cessation side, name and form are not the cause of the cessation of consciousness; it is not because name and form cease that the consciousness branch also ceases, but because consciousness ceases, name and form must cease. Therefore, stop at the consciousness branch and do not continue to observe and practice, even to ignorance. Because when ignorance ceases, action will follow and cease. Therefore, the observation of forty-four wisdoms and seventy-seven wisdoms can be established. Because there is no branch before ignorance as a cause, so forty-eight wisdoms, etc., are not mentioned either. The Vibhasha forty says that the Bodhisattva increases the part of creating evil karma but only observes to the consciousness branch, because he loves the part of quiet extinction, so he fully observes the twelve branches. '(Birth is not existent)' refers to not being self-made or other-made. If there is self-making or other-making by the Great Brahma, etc., then there will be birth. Because conditions have no function.

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作。緣力所生故者。謂亦非無因生。對法雲。諸法不自生。亦不從他生。亦不從共生。非不從二生。雖無作用緣而有功能緣可得故。非自生破我作。非他生破大自在天等不平等因生。非共生破薩婆多等作用義。非無因生者破無因論。彼云。若緣起理非自非他遣雙句者。猶為甚深。況忘四句。是故緣起最極甚深。中論云。諸法不自生。亦不從他生。不共不無因。彼解云。自性空故不自生。緣性空故非他生。自他空故不共生。法若有體可說有因無因。法性既空。何得說有有因無因。前三句破有因緣。第四句破無因緣。九有是守養苦等者。業有能養故。十有支如膏者。且說業有。十一增有二義。一增當苦故。二增后支故。滅二返此。言一切有支純大苦聚為後果故者。謂生老死大苦聚。十二前七名有因法餘五名有因苦者。能引所引俱是引因。當生老死名為有因。七支是彼因法故。生老死名有因苦。有前因故。愛取有三鄰近此二。相從名苦。有前因法故。對法雲。謂于因時有能引所引。于果時有能生所生。熟變名果。故愛取有亦立果名。果將熟變彼方起故。此亦如是。十三三支漏盡所顯者。謂無明愛取是漏法。故斷此盡位名漏盡所顯。即由滅此三緣余支亦盡。故言緣盡所顯。由煩惱觸滅故一切受滅。故唯一受支名受盡所顯。十四

【現代漢語翻譯】 現代漢語譯本： 『作。緣力所生故者』，意思是說，也不是無因而生。對法論中說：『諸法不自己產生，也不從其他事物產生，也不從共同條件產生，也不是沒有原因地產生。』雖然沒有作用緣，但有功能緣可以獲得，所以說不是自己產生，是爲了破除『我』的造作；不是從他產生，是爲了破除大自在天等不平等的因產生；不是共同產生，是爲了破除薩婆多等的作用意義；不是沒有原因地產生，是爲了破除無因論。他們說：『如果緣起的道理既不是自生也不是他生，遣除了雙句，就已經非常深奧了，更何況忘記四句呢？』所以緣起是最極深奧的。中論中說：『諸法不自己產生，也不從其他事物產生，不共同產生，也不是沒有原因地產生。』他們的解釋是：『自性是空的，所以不自己產生；緣性是空的，所以不是從他產生；自己和他都是空的，所以不共同產生；如果法有實體，就可以說有因或無因，但法性既然是空的，怎麼能說有有因或無因呢？』前三句破除有因緣，第四句破除無因緣。 『九有是守養苦等者』，是因為業有能夠滋養的緣故。『十有支如膏者』，姑且說是業有。『十一增有二義』，一是增長當來的苦，二是增長後面的支。滅二返此。說『一切有支純大苦聚為後果故』，是指生老死這些大苦聚。 『十二前七名有因法餘五名有因苦者』，能引發的和所引發的都是引發的原因。將要產生的生老死稱為有因，因為七支是它們的因法。生老死稱為有因苦，因為有前面的原因。愛、取、有這三支鄰近生老死這二支，相互跟隨，稱為苦，因為有前面的因法。對法論中說：『在因的時候，有能引發的和所引發的；在果的時候，有能生的和所生的。』成熟變化稱為果，所以愛、取、有也立為果的名稱，因為果將要成熟變化時它們才產生。這裡也是這樣。 『十三三支漏盡所顯者』，是指無明（Avidya）、愛（Trsna）、取（Upadana）是漏法，所以斷除這些，達到漏盡的境界，稱為漏盡所顯。也就是因為滅除這三個緣，其餘的支也隨之滅盡，所以說緣盡所顯。由於煩惱觸滅，所以一切的受也滅。所以只有受支稱為受盡所顯。 『十四』

【English Translation】 English version: '作。緣力所生故者 (Zuò. Yuán lì suǒ shēng gù zhě)' means that it is not born without a cause. The Abhidharma says: 'All dharmas do not arise by themselves, nor do they arise from others, nor do they arise from common conditions, nor do they arise without a cause.' Although there is no operative condition (作用緣, zuòyòng yuán), there is a functional condition (功能緣, gōngnéng yuán) that can be obtained. Therefore, saying that it is not self-arising is to refute the creation of 'self'; saying that it does not arise from others is to refute the unequal causes of Ishvara (大自在天, Dà Zìzài Tiān) and others; saying that it does not arise jointly is to refute the meaning of the function of the Sarvastivadins (薩婆多, Sàpóduō); saying that it does not arise without a cause is to refute nihilism. They say: 'If the principle of dependent origination (緣起, yuánqǐ) is neither self-arising nor other-arising, eliminating the double statement is already very profound, let alone forgetting the four statements?' Therefore, dependent origination is extremely profound. The Madhyamaka (中論, Zhōnglùn) says: 'All dharmas do not arise by themselves, nor do they arise from others, nor do they arise jointly, nor do they arise without a cause.' Their explanation is: 'Because self-nature (自性, zìxìng) is empty, it does not arise by itself; because the nature of conditions (緣性, yuánxìng) is empty, it does not arise from others; because self and others are empty, it does not arise jointly; if a dharma has substance, it can be said to have a cause or no cause, but since the nature of dharma is empty, how can it be said to have a cause or no cause?' The first three sentences refute causal conditions, and the fourth sentence refutes causeless conditions. '九有是守養苦等者 (Jiǔ yǒu shì shǒuyǎng kǔ děng zhě)' because karmic existence (業有, yè yǒu) has the ability to nourish. '十有支如膏者 (Shí yǒu zhī rú gāo zhě)' let's just say it's karmic existence. '十一增有二義 (Shíyī zēng yǒu èr yì)' one is to increase future suffering, and the other is to increase the subsequent limbs. Extinction reverses this. Saying 'all limbs of existence are purely great aggregates of suffering as a result' refers to the great aggregates of suffering such as birth, old age, and death. '十二前七名有因法餘五名有因苦者 (Shí'èr qián qī míng yǒu yīn fǎ yú wǔ míng yǒu yīn kǔ zhě)' both the cause that can induce and the cause that is induced are the cause of induction. Birth, old age, and death that are about to arise are called causal existence (有因, yǒu yīn), because the seven limbs are their causal dharmas. Birth, old age, and death are called causal suffering (有因苦, yǒu yīn kǔ), because there is a previous cause. Craving (愛, Trsna), grasping (取, Upadana), and becoming (有, Bhava) are close to these two, following each other, and are called suffering, because there is a previous causal dharma. The Abhidharma says: 'At the time of cause, there is what can induce and what is induced; at the time of effect, there is what can produce and what is produced.' Maturation and change are called effects, so craving, grasping, and becoming are also established as names of effects, because they arise when the effect is about to mature and change. This is also the case here. '十三三支漏盡所顯者 (Shísān sān zhī lòujìn suǒ xiǎn zhě)' refers to ignorance (無明, Avidya), craving (愛, Trsna), and grasping (取, Upadana) are leaking dharmas, so eliminating these and reaching the state of exhaustion of leaks is called what is manifested by the exhaustion of leaks. That is, because these three conditions are extinguished, the remaining limbs also perish accordingly, so it is said that what is manifested by the exhaustion of conditions. Because the contact of afflictions is extinguished, all feelings are also extinguished. Therefore, only the limb of feeling is called what is manifested by the exhaustion of feeling. '十四'

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七十七智中。景師解云。為顯有因雜染智故者。謂說緣生有老死句。又復為顯于自相續自己所作雜染智者。為顯自身自己所作生為緣有老死。即是非不緣生有老死句。又復為顯前際諸支無始時故者。此中總說緣過去生有老死。非不緣過去生有老死二句。又為顯后際諸支等者。總說未來二句。又復為顯支所不攝等。為顯遍知三世上中下果住在因中名法住智。基師解。答文有三。一總答立智所由。二別顯諸智所由。后結成數。為顯有因雜染智者。此為總答。謂觀諸支有其因法。謂如老死以生為因。乃至行支以無明為因。無明更無其因。故成七十七緣。此雜染之所起智名雜染智。或能緣智即是雜染。又復為顯等者。有四又字。初又字顯緣現在有二智。謂緣現在生而有老死。非不緣現在生而有老死。現在自身自己作故。第二又字顯緣過去老死有二智。謂緣過去生而有老死。非不緣過去生而有老死。觀於前際無始來老死皆以生為緣。第三又字顯緣未來老死有二智。謂緣未來生而有老死。非不緣未來生而有老死。未來雖未起容有雜染還滅義故。觀雜染故成二智。此三際中初智觀果有因顯其所由。此第二智觀果有因非不決定。破外妄計。非不平等無因而生。第四又字顯觀支所不攝法。諸有漏慧遍知義故。即法住智遍知三世緣起教法名

【現代漢語翻譯】 現代漢語譯本： 在七十七種智慧中，景師解釋說，『爲了彰顯有因雜染智』，是指宣說緣起有老死這一句。又，『爲了彰顯于自相續自己所作雜染智』，是指彰顯自身自己所作的生為緣而有老死，即是非不緣生而有老死這一句。又，『爲了彰顯前際諸支無始時故』，這裡總說緣過去生而有老死，以及非不緣過去生而有老死這兩句。又，『爲了彰顯后際諸支等』，總說未來二句。又，『爲了彰顯支所不攝等』，是爲了彰顯遍知三世上中下果住在因中，名為法住智（Dharmasthiti-jnana）。 基師解釋說，回答的文句有三部分。一是總答建立智慧的緣由，二是分別顯示各種智慧的緣由，最後總結成數。『爲了彰顯有因雜染智』，這是總的回答。意思是觀察諸支有其因法，比如老死以生為因，乃至行支以無明（Avidya）為因，無明更沒有其因，所以成就七十七種緣。這種由雜染所產生的智慧，名為雜染智（Samklesha-jnana），或者能緣的智慧就是雜染。 『又復為顯等者』，有四個『又』字。第一個『又』字顯示緣現在有二智，即緣現在生而有老死，以及非不緣現在生而有老死。因為現在自身自己所作的緣故。第二個『又』字顯示緣過去老死有二智，即緣過去生而有老死，以及非不緣過去生而有老死。觀察前際無始以來，老死都以生為緣。第三個『又』字顯示緣未來老死有二智，即緣未來生而有老死，以及非不緣未來生而有老死。未來雖然未起，但容許有雜染還滅的意義，觀察雜染的緣故成就二智。這三際中，初智觀察果有因，顯示其所由。這第二智觀察果有因，並非不決定，破除外道的妄計，並非不平等無因而生。 第四個『又』字顯示觀察支所不攝的法，因為諸有漏慧遍知其義的緣故。即法住智遍知三世緣起的教法之名。

【English Translation】 English version: Among the seventy-seven wisdoms, Master Jing explains, 'To reveal the wisdom of conditioned defilement (Hetu-samklesha-jnana)' refers to the statement that conditioned by birth, there is old age and death. Furthermore, 'To reveal the wisdom of self-caused defilement within one's own continuum' means to reveal that one's own actions cause birth, which in turn conditions old age and death; that is, the statement that old age and death are not unconditioned by birth. Moreover, 'To reveal that the preceding links are without beginning' refers to the general statement about old age and death being conditioned by past birth, as well as the statement that old age and death are not unconditioned by past birth. Furthermore, 'To reveal the subsequent links, etc.' refers to the general statement about the two future statements. Moreover, 'To reveal what is not included in the links, etc.' is to reveal the wisdom of abiding in the Dharma (Dharmasthiti-jnana), which is the wisdom of completely knowing the upper, middle, and lower results of the three times residing in the cause. Master Ji explains that the answer has three parts. First, a general answer explaining the reason for establishing wisdom; second, a separate explanation of the reasons for each wisdom; and finally, a conclusion summarizing the number. 'To reveal the wisdom of conditioned defilement' is the general answer. It means observing that the links have their causal factors, such as old age and death being conditioned by birth, and so on, until the link of action (Karma) is conditioned by ignorance (Avidya), and ignorance has no further cause, thus completing the seventy-seven conditions. The wisdom arising from this defilement is called the wisdom of defilement (Samklesha-jnana), or the wisdom that cognizes is itself defilement. 'Furthermore, to reveal, etc.' There are four instances of 'furthermore'. The first 'furthermore' reveals the two wisdoms related to the present, namely, old age and death being conditioned by present birth, and old age and death not being unconditioned by present birth, because it is caused by one's own actions in the present. The second 'furthermore' reveals the two wisdoms related to past old age and death, namely, old age and death being conditioned by past birth, and old age and death not being unconditioned by past birth. Observing that from the beginningless past, old age and death are all conditioned by birth. The third 'furthermore' reveals the two wisdoms related to future old age and death, namely, old age and death being conditioned by future birth, and old age and death not being unconditioned by future birth. Although the future has not yet arisen, it allows for the meaning of defilement ceasing, thus observing defilement leads to the completion of two wisdoms. Among these three times, the first wisdom observes the result having a cause, revealing its reason. The second wisdom observes the result having a cause and not being undetermined, refuting the externalist's false view that it arises without cause and not equally. The fourth 'furthermore' reveals the observation of phenomena not included in the links, because all defiled wisdom completely knows its meaning. That is, the wisdom of abiding in the Dharma (Dharmasthiti-jnana) completely knows the teachings of dependent origination (Pratītyasamutpāda) in the three times.

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支不攝。以為第七智。前六真實智合法住一真實六故成七智。若依此義。聖者身中亦有法住智。異生身中亦有真實智。皆起七智觀。余前十支亦然。故成七十七。此師分文配釋與備師大同也。泰師復釋。第七遍知緣起有支所不攝法。以有漏智執法有體故名法住智。問已說生緣有老死等。何故復說非不生緣有老死等耶。答論有二種。一立自宗。二遮他宗。若但說生緣老死等者。或有生疑為與言論作如是說理未必爾。為決彼疑顯此理定。是故復說非不緣生有老死等。十五四十四智。於十一支各立四智。除無明支。不從支起故。問七十七智四十四智有何別。答約通相三乘同起。若約別相併是聲聞觀。聲聞觀中鈍根之人起四十四智觀果由因。觀易成故。利根之人起七十七智觀因生果。觀難成故。又七十七智七處善中第二集善及三義觀攝。四十四智通四處善。無法住故非三義觀。此二智門雖通后智。而正當是加行觀法。為初生道之方便故。十六明識起通局。若生色無色界除其下地一切現前如在欲界者。(基云)此隨順理門。在上二界不起下地一切諸識。如在欲界相似起上意識一切無遮。長讀文勢義道亦達。真實理門。上二界中除在下地獨有之識。餘三界意識皆得現前。潤生起故。既許二定以上起初禪三識身。亦應許菩薩在色界中

【現代漢語翻譯】 現代漢語譯本 支不攝（不包含）。認為第七智是法住智。前六種真實智與法住智合法地安住於一個真實的六種智中，因此成就七種智。如果按照這個意義，聖者的身中也有法住智，異生的身中也有真實智，都生起七種智的觀照。其餘前面的十支也是這樣。所以成就七十七種智。這位老師的分文解釋與備師的解釋大致相同。泰師又解釋說，第七種遍知智緣起于有支所不包含的法。因為有漏的智慧執著於法的實體，所以稱為法住智。 問：已經說了以生為緣有老死等，為什麼又說非不以生為緣也有老死等呢？答：論述有兩種，一是建立自己的宗義，二是遮破他人的宗義。如果只說以生為緣有老死等，或許有人會懷疑，認為言論只是這樣說，道理未必如此。爲了消除他們的疑惑，顯示這個道理是確定的，所以又說非不以生為緣也有老死等。十五、四十四智。對於十一支，每一支都建立四種智，除了無明支，因為它不是從支產生的。問：七十七智和四十四智有什麼區別？答：從通相上來說，三乘（聲聞乘、緣覺乘、菩薩乘）共同生起。如果從別相上來說，都是聲聞的觀照。聲聞觀照中，鈍根的人產生四十四智的觀照，從果推原因，觀照容易成就。利根的人產生七十七智的觀照，從原因生結果，觀照難以成就。而且，七十七智包含在七處善中的第二集善和三義觀中。四十四智貫通四處善，因為沒有法住智，所以不是三義觀。這兩種智門雖然貫通後面的智慧，但正當是加行觀法，作為初生道的方便。 十六、明識的生起有通局。如果生於色無色界，除了其下地的一切現前，如同在欲界一樣。（基云）這是隨順理門。在上二界不起下地的一切諸識，如同在欲界相似地生起上意識，一切沒有遮止。長讀文勢，義理也能通達。真實理門。在上二界中，除了在下地獨有的識，其餘三界的意識都可以現前，因為潤生而生起。既然允許二禪以上生起初禪的三識身，也應該允許菩薩在**中。

【English Translation】 English version 'Zhi bu she' (not included). It is considered that the seventh wisdom is 'Fa Zhu Zhi' (Wisdom of Dharma Abiding). The former six 'Zhen Shi Zhi' (True Wisdoms) and 'Fa Zhu Zhi' (Wisdom of Dharma Abiding) legitimately abide in one true six wisdoms, thus accomplishing seven wisdoms. If according to this meaning, the body of a 'Sheng Zhe' (Sage) also has 'Fa Zhu Zhi' (Wisdom of Dharma Abiding), and the body of an ordinary being also has 'Zhen Shi Zhi' (True Wisdom), both generating the contemplation of seven wisdoms. The remaining preceding ten branches are also like this. Therefore, seventy-seven wisdoms are accomplished. This teacher's explanation of the text is largely the same as 'Bei Shi's' explanation. 'Tai Shi' further explains that the seventh 'Bian Zhi' (All-Knowing Wisdom) originates from the Dharma not included in the branches of existence. Because the defiled wisdom clings to the substance of the Dharma, it is called 'Fa Zhu Zhi' (Wisdom of Dharma Abiding). Question: It has already been said that old age and death, etc., arise from birth as a condition. Why is it also said that old age and death, etc., arise from non-birth as a condition? Answer: There are two types of arguments: one is to establish one's own doctrine, and the other is to refute others' doctrines. If only it is said that old age and death, etc., arise from birth as a condition, some may doubt, thinking that the statement is just that, and the principle may not necessarily be so. In order to eliminate their doubts and show that this principle is certain, it is also said that old age and death, etc., arise from non-birth as a condition. Fifteen, forty-four wisdoms. For the eleven branches, four wisdoms are established for each branch, except for the branch of ignorance, because it does not arise from the branch. Question: What is the difference between seventy-seven wisdoms and forty-four wisdoms? Answer: From the general aspect, the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) arise together. If from the specific aspect, they are all Śrāvaka contemplations. In Śrāvaka contemplation, people with dull roots generate the contemplation of forty-four wisdoms, inferring the cause from the effect, and the contemplation is easily accomplished. People with sharp roots generate the contemplation of seventy-seven wisdoms, generating the effect from the cause, and the contemplation is difficult to accomplish. Moreover, seventy-seven wisdoms are included in the second 'Ji Shan' (Accumulation of Goodness) and the three meanings of contemplation in the seven good places. Forty-four wisdoms penetrate the four good places, because there is no 'Fa Zhu Zhi' (Wisdom of Dharma Abiding), so it is not the three meanings of contemplation. Although these two wisdom gates penetrate the later wisdoms, they are properly the practice of 'Jia Xing Guan Fa' (Preparatory Practice), as a means for the initial path. Sixteen, the arising of 'Ming Shi' (Clear Consciousness) has generality and specificity. If born in the Formless Realm, except for all that is present in its lower realm, as in the Desire Realm. (Ji Yun) This is the principle of following reason. In the upper two realms, all the consciousnesses of the lower realm do not arise, as in the Desire Realm, the upper consciousness arises similarly, and nothing is prevented. Reading the text at length, the meaning can also be understood. The principle of true reason. In the upper two realms, except for the consciousness unique to the lower realm, the consciousnesses of the other three realms can all be present, because they arise by nourishing life. Since it is allowed that the three consciousness bodies of the first Dhyana arise above the second Dhyana, it should also be allowed that Bodhisattvas are in **.

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起欲界鼻舌識。自下大文第二明斷三雜染修六現觀。廣如抉擇及唯識第九對法十三顯揚十六等解。

瑜伽論記卷第三(之下終) 大正藏第 42 冊 No. 1828 瑜伽論記

瑜伽論記卷第四(之上)(論本第十一至第十二卷)

釋遁倫集撰

論本第十一

九地明境分之為三。初二地是境體。一切皆以識為性故。次三地是境相。粗細異故。后之四地是境界位。定俱不俱心無故。體二易知難知為前後。相三粗細成三三品為前後。位四中定散有無。初二勝劣為前後。后二顯隱為先後。此下四地明位故文來也。于中初地名三摩呬多。此云等引。舊云三摩提訛略也。基師解云。此有七名。一云三摩呬多。釋論解云。謂勝定地離沉掉等。平等能引。或引平等。或是平等所引發。故名等引地。此卷下云。非於欲界心一境性。由此定等無悔歡喜安樂所引故。即以三義解等引。一等能引。二引平等。三平等方便所引發故。能引所引俱平等也。二云三摩地。此云等持。舊云三昧訛也。三云三摩缽底。此云等至。舊云三摩跋提訛也。四云馱衍那。此云靜慮。舊云禪義不正也。或云持阿那訛也。五云質多翳迦羯羅多。此云心一境性。質多名心。翳迦云一。阿羯羅云境。多雲性。舊云一心略也。六云

【現代漢語翻譯】 現代漢語譯本： 生起欲界的鼻識和舌識。從下面開始，第二部分主要闡述斷除三種雜染，修習六種現觀。詳細內容可以參考《瑜伽師地論·抉擇分》以及《唯識論》第九卷、《對法論》第十三卷、《顯揚聖教論》第十六卷等處的解釋。

《瑜伽論記》卷第三（下終） 《大正藏》第42冊 No. 1828 《瑜伽論記》

《瑜伽論記》卷第四（之上）（論本第十一至第十二卷）

釋遁倫集撰

論本第十一

九地（Nine Grounds）中，關於『境』（object）的部分分為三個方面。最初的二地（Two Grounds）是境的本體，因為一切都以識（consciousness）為自性。接下來的三地（Three Grounds）是境的相狀，因為有粗細的差別。最後的四地（Four Grounds）是境界的位次，因為有定（concentration）與不定（non-concentration）、俱（together）與不俱（not together）、有心（with mind）與無心（without mind）的差別。本體的二地（Two Grounds）容易理解，難理解的放在後面。相狀的三地（Three Grounds）由粗到細，形成三種品類，由前到後排列。位次四地（Four Grounds）中，定與散、有與無，最初的二地（Two Grounds）以勝劣區分前後，後面的二地（Two Grounds）以顯隱區分先後。下面這四地（Four Grounds）闡述位次，所以有了下面的經文。其中，第一地（First Ground）名為三摩呬多（Samāhita），翻譯為『等引』（equanimity）。舊譯為『三摩提』（Samādhi）是訛略的說法。基師（Ji Shi）解釋說，此地有七個名稱。第一個名稱是三摩呬多（Samāhita）。釋論（釋經論的論著）解釋說，這是指勝定地（superior state of concentration），遠離沉沒和掉舉等過失，平等地能夠引導，或者引導平等，或者是平等所引發的，所以名為等引地（equanimity）。此卷下面說，『不是在欲界（Kāmadhātu）中，心專注于單一境性（one-pointedness of mind）』。由此，這種定（concentration）等，是由無悔、歡喜、安樂所引導的，即以三種含義解釋『等引』（equanimity）：一是『等能引』（equally able to lead），二是『引平等』（leading to equanimity），三是『平等方便所引發』（arising from skillful means of equanimity）。能引導和所引導的都是平等。第二個名稱是三摩地（Samādhi），翻譯為『等持』（equanimity）。舊譯為『三昧』（Samādhi）是訛誤的說法。第三個名稱是三摩缽底（Samāpatti），翻譯為『等至』（attainment）。舊譯為『三摩跋提』（Samāpatti）是訛誤的說法。第四個名稱是馱衍那（Dhyāna），翻譯為『靜慮』（meditative absorption）。舊譯為『禪』（meditation）意義不準確。或者說是『持阿那』（holding Āna）的訛誤。第五個名稱是質多翳迦羯羅多（Citta-ekāgratā），翻譯為『心一境性』（one-pointedness of mind）。質多（Citta）名為心（mind），翳迦（Eka）意為一（one），阿羯羅（Agra）意為境（object），多（Tā）意為性（nature）。舊譯為『一心』（one mind）是省略的說法。第六個名稱是

【English Translation】 English version: The arising of nose and tongue consciousness in the desire realm (Kāmadhātu). From here onwards, the second major section elucidates the severance of the three contaminations and the cultivation of the six direct perceptions. Detailed explanations can be found in the Yogācārabhūmi-śāstra's Decision Section, as well as in the ninth volume of the Vijñaptimātratāsiddhi, the thirteenth volume of the Abhidharmasamuccaya, and the sixteenth volume of the Mahāyānasaṃgraha, among others.

Yogācārabhūmi-śāstra Commentary, Volume 3 (End of Lower Section) Taishō Tripiṭaka, Volume 42, No. 1828, Yogācārabhūmi-śāstra Commentary

Yogācārabhūmi-śāstra Commentary, Volume 4 (Upper Section) (Treatise Volumes 11 to 12)

Compiled and Written by Shi Dunlun

Treatise Volume 11

Within the Nine Grounds (Nine Grounds), the aspect of 'object' (Ālambana) is divided into three aspects. The initial Two Grounds (Two Grounds) constitute the substance of the object, as everything is characterized by consciousness (Vijñāna). The subsequent Three Grounds (Three Grounds) represent the appearance of the object, due to differences in coarseness and subtlety. The final Four Grounds (Four Grounds) are the positions of the object, distinguished by whether there is concentration (Samādhi) or non-concentration (Asamādhi), togetherness (Sahita) or non-togetherness (Asahita), mind (Citta) or no-mind (Acitta). The Two Grounds (Two Grounds) of substance are easy to understand, with the difficult ones placed later. The Three Grounds (Three Grounds) of appearance progress from coarse to subtle, forming three categories arranged from front to back. In the Four Grounds (Four Grounds) of position, concentration and scattering, existence and non-existence, the initial Two Grounds (Two Grounds) differentiate between front and back based on superiority and inferiority, while the latter Two Grounds (Two Grounds) differentiate between front and back based on manifestation and concealment. The following Four Grounds (Four Grounds) elaborate on position, hence the following text. Among them, the first ground is named Samāhita (Samāhita), translated as 'equanimity' (Equanimity). The old translation 'Samādhi' (Samādhi) is an abbreviated and erroneous term. Ji Shi (Ji Shi) explains that this ground has seven names. The first name is Samāhita (Samāhita). Commentaries (commentaries on sutras and treatises) explain that this refers to the superior state of concentration (superior state of concentration), free from faults such as sinking and agitation, able to lead equally, or leading to equanimity, or arising from skillful means of equanimity, hence the name 'equanimity' (Equanimity). The following section of this volume states, 'It is not in the desire realm (Kāmadhātu) that the mind is focused on one-pointedness of mind (one-pointedness of mind)'. Therefore, this concentration (concentration), etc., is guided by remorse, joy, and bliss, that is, 'equanimity' (Equanimity) is explained in three senses: first, 'equally able to lead' (equally able to lead), second, 'leading to equanimity' (leading to equanimity), and third, 'arising from skillful means of equanimity' (arising from skillful means of equanimity). Both the able to lead and the led are equal. The second name is Samādhi (Samādhi), translated as 'equanimity' (Equanimity). The old translation 'Samādhi' (Samādhi) is an erroneous term. The third name is Samāpatti (Samāpatti), translated as 'attainment' (Attainment). The old translation 'Samāpatti' (Samāpatti) is an erroneous term. The fourth name is Dhyāna (Dhyāna), translated as 'meditative absorption' (meditative absorption). The old translation 'meditation' (meditation) is inaccurate. Or it is an error of 'holding Āna' (holding Āna). The fifth name is Citta-ekāgratā (Citta-ekāgratā), translated as 'one-pointedness of mind' (one-pointedness of mind). Citta (Citta) means mind (mind), Eka (Eka) means one (one), Agra (Agra) means object (object), and Tā (Tā) means nature (nature). The old translation 'one mind' (one mind) is an abbreviation. The sixth name is

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奢摩他。此云止也。七云現法樂住。六十三中解等持心一境性奢摩他及住義。此諸名中其等引地釋有三解。如實義者通有心無心唯在定位一切功德。等引三義其理通故。一切散位皆非此地。三摩地名目別境中定數。通攝一切有心位中故。心一境性通定散位。如釋論中四句分別。然諸經論就勝但說空無愿等名三摩地。三摩缽底通目一切有心無心諸定位中所有定體。諸經論中就殊唯說五現見等相應諸定名為等至。靜慮通有心無心有漏無漏染與不染。依色四地非餘地處。然諸經論就勝多說色地有心清凈功德名為靜慮。心一境性體即等持。通染凈故。以心一境性釋等持故。奢摩他唯有心位非無心。唯凈位非不凈。唯定位非散心。現法樂住唯四靜慮根本非近分。凈無漏心非散及無色。由此等引通攝一切有心無心定位功德。總寬通故偏立地名也。景法師云。三摩呬多又舊名三昧者語訛。泰云。三摩地又舊名三摩跋提者語訛。是二師言有相違也。今謂三昧即三摩地。當如基師之所說。所以知者。以成實論云五聖智三昧。此論十二云五聖智三摩地故也。新羅元曉師云。三摩地之與三昧名義各異。所以知者。如金光明經第三卷中明十地定。初三地定名三摩提。后七地定名三昧。其若一名而譯有訛正者。何故一師譯經之中或名三昧或名三摩

提。故知異也。今謂之不然。彼經云三摩提者。即今所言三摩呬多此云等引。彼云三昧者。舊翻名正受。即今云三摩地翻名等持。二義別故。上上各名影略互顯也。但恐曉公不別地提二字濫作斯難。然復勘新翻十卷金光明經。十地定皆名三摩地。此即譯人解音不同也。就此地中。先結前生后。后開互解釋。于中初開列五門。二依門釋。前中復二。初頌列五門。次長行屬當頌文。最後眾雜義即入第五諸經宗要。其宗要中釋下所列八解脫等諸法相經。其眾雜義亦解諸經散雜眾義。俱釋經故。故成一門。于安立門唯解靜慮不解解脫等持等至。下宗要中方釋三故。依門釋中有四。一總標。二安立。三作意及所緣。四釋經。三四合明故為四。既總標中有二。初標四門。后隨別釋。四靜慮名如前第五卷記釋。廢立增減如六十三。等持中有十一門。不釋第十一。易故。又聲聞地方釋。四修定者。一為得現法樂住。二為得智見。三為得分別慧。四為得漏盡。五聖智者。謂自體智。補持伽羅智。清凈智。果智。入出定相智。聖五支者。現法樂住為四。審觀緣起法及為斷除余法結縛為第五。有因有具聖正者。正見正思惟語業命五名有因。正見正精進正念三名有具。此七支與聖正三摩地為因故。等至中有六門。八勝處十遍因解解脫已略解訖。

【現代漢語翻譯】 現代漢語譯本 提（Samadhi）。所以知道它們是不同的。現在說它們不是這樣。《彼經》中說的三摩提（Samadhi），就是現在所說的三摩呬多（Samahita），這裡翻譯為『等引』。《彼經》中說的三昧（Samadhi），舊的翻譯名稱是『正受』，就是現在說的三摩地（Samadhi），翻譯為『等持』。這兩個意思不同，所以上上各名稱是影略互顯。只是恐怕曉公不區分『地』和『提』兩個字，胡亂地提出這樣的疑問。然而再查閱新翻譯的十卷本《金光明經》，十地定都名為三摩地（Samadhi）。這只是譯者對音的理解不同罷了。 就這個『地』中，先總結前面所說的，然後引出後面要說的，之後展開互相解釋。其中，首先開列五門，然後依據這五門進行解釋。在前面部分又分為兩部分，首先用頌文列出五門，然後用長行文對應頌文進行解釋。最後是眾雜義，即歸入第五門『諸經宗要』。其中的『宗要』解釋了下面所列的八解脫等諸法相經，而『眾雜義』也解釋了諸經中散雜的各種意義。因為都是解釋經文，所以構成一門。在『安立門』中，只解釋了靜慮，沒有解釋解脫、等持、等至等，這些將在下面的『宗要』中解釋。 依據門進行解釋，分為四個部分：一是總標，二是安立，三是作意及所緣，四是解釋經文。第三和第四部分合在一起說明，所以分為四個部分。在總標中又分為兩部分：首先標出四門，然後分別解釋。四種靜慮的名稱如前面第五卷的記載所解釋。廢立增減的情況如第六十三卷所說。等持（Samadhi）中有十一門，這裡不解釋第十一門，因為比較容易理解。而且聲聞乘的地位也在這裡解釋。 四種修定的目的是：一是為獲得現法樂住，二是為獲得智見，三是為獲得分別慧，四是為獲得漏盡。五種聖智是：自體智（Atma-jnana），補持伽羅智（Pudgala-jnana），清凈智（Visuddhi-jnana），果智（Phala-jnana），入出定相智（Samapatti-nirhara-jnana）。聖五支是：現法樂住為四，審觀緣起法以及為斷除其餘法結縛為第五。 有因有具的聖正：正見、正思惟、正語、正業、正命五種稱為『有因』，正見、正精進、正念三種稱為『有具』。這七支與聖正三摩地（Samadhi）為因。等至（Samapatti）中有六門，八勝處、十遍因解釋解脫時已經略微解釋過了。

【English Translation】 English version 『Ti』 (Samadhi). Therefore, it is known that they are different. Now it is said that they are not like this. The 『Samadhi』 mentioned in 『that sutra』 is what is now called 『Samahita』, which is translated here as 『equal leading』. The 『Samadhi』 mentioned in 『that sutra』, the old translation name is 『right reception』, which is now called 『Samadhi』, translated as 『equal holding』. These two meanings are different, so the names of the upper and upper levels are shadowed and mutually manifested. It is only feared that Xiao Gong does not distinguish between the two characters 『Di』 and 『Ti』, and recklessly raises such questions. However, after reviewing the newly translated ten-volume 『Golden Light Sutra』, the ten stages of Samadhi are all called Samadhi. This is just a difference in the translator's understanding of the sound. Regarding this 『stage』, first summarize what was said earlier, and then introduce what will be said later, and then unfold mutual explanations. Among them, first list the five doors, and then explain according to these five doors. In the previous part, it is divided into two parts. First, use the verse to list the five doors, and then use the prose to correspond to the verse for explanation. The last is the miscellaneous meanings, which are classified into the fifth door 『Essentials of Various Sutras』. The 『Essentials』 explain the Dharma-character sutras such as the Eight Liberations listed below, and the 『Miscellaneous Meanings』 also explain the scattered meanings in the various sutras. Because they are all explanations of the sutras, they constitute one door. In the 『Establishment Door』, only the Dhyana is explained, and liberation, Samadhi, Samapatti, etc. are not explained, which will be explained in the 『Essentials』 below. According to the doors for explanation, it is divided into four parts: first, the general mark; second, the establishment; third, the intention and the object; and fourth, the explanation of the sutra. The third and fourth parts are explained together, so they are divided into four parts. In the general mark, it is divided into two parts: first, mark the four doors, and then explain them separately. The names of the four Dhyanas are as explained in the records of the previous fifth volume. The situation of abolition, establishment, increase, and decrease is as described in the sixty-third volume. There are eleven doors in Samadhi, and the eleventh door is not explained here because it is relatively easy to understand. Moreover, the position of the Sravaka vehicle is also explained here. The four purposes of cultivating Samadhi are: first, to obtain the pleasure of dwelling in the present Dharma; second, to obtain wisdom and insight; third, to obtain discriminating wisdom; and fourth, to obtain the exhaustion of outflows. The five kinds of holy wisdom are: Atma-jnana (self-wisdom), Pudgala-jnana (wisdom of individuals), Visuddhi-jnana (pure wisdom), Phala-jnana (fruit wisdom), Samapatti-nirhara-jnana (wisdom of entering and leaving Samadhi). The five holy limbs are: dwelling in the pleasure of the present Dharma is four, carefully observing the law of dependent origination, and the fifth is to eliminate the remaining bonds of Dharma. The holy righteousness with cause and means: Right View, Right Thought, Right Speech, Right Action, and Right Livelihood are called 『with cause』, and Right View, Right Diligence, and Right Mindfulness are called 『with means』. These seven limbs are the cause of the holy right Samadhi. There are six doors in Samapatti, and the Eight Victories and the Ten Pervasions have been briefly explained when explaining liberation.

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更不釋之。抉擇等中釋四無色不異解脫故亦不解。安立中初總后別。由此定等無悔歡喜安樂所引者。謂由持戒心便無悔。無悔故歡喜。歡喜故安樂。安樂故得定。故此等引非於欲界。亦非欲界中於法全無審正觀察。別中有四。一安立離生喜樂。二安立蓋障。三安立支分。四安立定名。初中有三。初引經標。次隨別釋。後世尊于無漏方便下釋三摩地與解脫前後妨難。欲所引喜等顯示所離。所證轉依無為名離故。又五法修習圓滿者。顯由轉依所生之法。歡喜俱以喜受為性。無悔所引正深慶悅立二差別。安樂俱以樂受為性。離諸粗重所引調暢暢調所引二種樂果立二差別。前第五卷云。離生喜樂。然此二受俱是適悅。皆由意生總名為喜故。此但言說離生喜。不爾諸文使為乖角。欲所引中不說舍者。欲所引舍而非忻樂厭惡欲故而非所斷。不善引舍不善性故正是所斷。故說不同。問曰。殺生要須瞋恚業道究竟與瞋恚俱。瞋是戚性。云何得與喜俱。解云。下抉擇云瞋與喜俱。故無妨也。歡者謂從本來清凈行者觀資糧地所修凈行等者。此中意說。加行道位方修等引故。住資糧方修凈行持戒清凈生無悔等。于修定時前遠方便要先戒凈名資糧地。非要入位方修等引。釋前後妨難中。有三經不同。一先說三摩地后說解脫。二前說解脫后三摩地

【現代漢語翻譯】 現代漢語譯本 更不解釋它。在抉擇等中，解釋四無色定不異於解脫，因此也不解釋解脫本身。在安立中，先總說后別說。由此，由持戒、禪定等帶來的無悔、歡喜、安樂所引導的。意思是，由於持戒，心中便沒有後悔。沒有後悔，所以歡喜。歡喜，所以安樂。安樂，所以得到禪定。因此，這些由禪定等引導的（感受）並非在欲界中產生，也不是在欲界中對佛法完全沒有審慎正確的觀察的情況下產生的。別說中有四點：一、安立離生喜樂；二、安立蓋障；三、安立支分；四、安立定名。初中有三點：首先引用經文標示；其次隨順分別解釋；最後，世尊在『無漏方便』下解釋三摩地與解脫的前後妨難。由慾望所引導的喜等，顯示了所要遠離的（對像）。所證得的轉依（轉變所依），因為是無為法，所以名為『離』。另外，『五法修習圓滿』，顯示了由轉依所產生的法。歡喜和喜都以喜受為自性。無悔所引導的，因為是真正深刻的慶悅，所以立為兩種差別。安樂和樂都以樂受為自性。因為遠離各種粗重所引導的調暢，以及調暢所引導的兩種樂果，所以立為兩種差別。前面第五卷說：『離生喜樂』。然而，這兩種感受都是適悅的，都是由意念產生，總名為喜。因此，這裡只說『離生喜』。否則，各種經文就會互相矛盾。在由慾望所引導的（感受）中，不說舍受，是因為由慾望所引導的舍受，並非是忻樂或厭惡慾望，因此不是所要斷除的。由不善所引導的舍受，因為是不善的性質，所以正是所要斷除的。因此，（經文的）說法不同。問：殺生必須要有瞋恚，業道才能究竟，並且與瞋恚同時發生。瞋是戚的性質，怎麼能與喜同時發生呢？回答說：下部的《抉擇》中說，瞋可以與喜同時發生，所以沒有妨礙。『歡』是指從本來清凈的行者，觀察資糧地所修的凈行等。這裡的意思是說，在加行道位才修習等引。住在資糧位才修習凈行，持戒清凈，產生無悔等。在修定時，前面的遠方便，要先戒律清凈，名為資糧地。並非要進入（禪定）位，才修習等引。在解釋前後妨難中，有三種經文不同：一是先說三摩地，后說解脫；二是先說解脫，后說三摩地。

【English Translation】 English version Furthermore, it is not explained. In the 'Discernment' section, explaining the Four Formless Realms is not different from liberation, therefore liberation itself is not explained. In the 'Establishment' section, it is first general and then specific. Hence, that which is led by remorse-lessness, joy, and bliss, which are brought about by upholding precepts and meditation. It means that due to upholding precepts, there is no remorse in the mind. Because there is no remorse, there is joy. Because there is joy, there is bliss. Because there is bliss, one attains samadhi (concentration). Therefore, these (feelings) led by samadhi are not produced in the Desire Realm, nor are they produced in the Desire Realm where there is no prudent and correct observation of the Dharma at all. There are four points in the specific explanation: 1. Establishing joy and bliss born of detachment (lī-sheng xī lè); 2. Establishing the hindrances (gài zhàng); 3. Establishing the limbs (zhī fēn); 4. Establishing the names of the samadhis (dìng míng). There are three points in the first: First, quoting the sutra to indicate; second, explaining according to the distinctions; and third, the World Honored One explains the difficulties of the sequence of samadhi and liberation under 'skillful means without outflows (wú lòu fāng biàn)'. The joy, etc., led by desire, shows what is to be abandoned. The 'transformation of the basis (zhuǎn yī)' that is attained is called 'detachment (lí)' because it is unconditioned (wú wéi). Furthermore, 'the complete cultivation of the five dharmas' shows the dharmas produced by the transformation of the basis. Both joy (huān xǐ) and delight (xǐ) have the nature of the feeling of joy (xǐ shòu). That which is led by remorse-lessness is established as two distinctions because it is truly profound rejoicing. Both bliss (ān lè) and pleasure (lè) have the nature of the feeling of pleasure (lè shòu). Two distinctions are established because of the ease led by freedom from all coarseness and the two kinds of pleasurable results led by ease. The fifth chapter earlier said: 'Joy and bliss born of detachment'. However, both of these feelings are pleasant and are produced by the mind, and are generally called joy. Therefore, here it only speaks of 'joy born of detachment'. Otherwise, the various texts would contradict each other. In the (feelings) led by desire, the feeling of equanimity (shě) is not mentioned because the feeling of equanimity led by desire is neither delighting in nor disliking desire, therefore it is not what is to be abandoned. The feeling of equanimity led by unwholesomeness is precisely what is to be abandoned because it is of an unwholesome nature. Therefore, the (scriptural) statements are different. Question: Killing must have anger (chēn huì) for the karmic path to be complete and occur simultaneously with anger. Anger is of a distressing nature, how can it occur simultaneously with joy? Answer: The lower 'Discernment' section says that anger can occur simultaneously with joy, so there is no obstacle. 'Joy (huān)' refers to the pure practices, etc., cultivated by practitioners who are originally pure, observing the accumulation of merit. The meaning here is that one cultivates samadhi in the stage of the path of application (jiā xíng dào wèi). One dwells in the stage of accumulation of merit (zī liáng wèi) to cultivate pure practices, uphold precepts purely, and generate remorse-lessness, etc. When cultivating samadhi, the preliminary distant skillful means must first have pure precepts, which is called the stage of accumulation of merit. It is not necessary to enter the (samadhi) stage to cultivate samadhi. In explaining the difficulties of the sequence, there are three different sutras: One is that samadhi is mentioned first and then liberation; two is that liberation is mentioned first and then samadhi.

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。三說二俱時。上來所引離五惡法先說解脫修習五法后說三摩地。當第二經。既此相違。故今解釋。此中根本定名三摩地。斷伏煩惱名為解脫。由無漏中多依根本地斷諸煩惱故。先說三摩地后說解脫。非不依近分先斷煩惱后得根本。于有漏中多依近分以六作意先伏煩惱。以第七加行究竟果作意入根本地故。亦有第七作意。在近分地為解脫道。後方得根本故。此中言由證加行究竟作意果煩惱斷已方得根本三摩地故。不爾便違對法等說。第七作意在根本地。俱句之中作意及定俱是無漏。解脫俱者斷煩惱種。謂加行究竟作意在未至定所引果作意入根本定名三摩地中。此定俱時是解脫道證無為解脫。故說三摩地與解脫俱。非加行究竟作意俱時之定名三摩地。及余無間道三摩地中等者。此說前方便在未至地依根本地起無漏無間道。此二所引解脫道俱三摩地中。此能斷惑名解脫俱。非謂前二有漏作意能伏惑者名余無間道。此不與三摩地俱。所引解脫道亦不入根本故。有漏無漏皆言方便者。未得無學果滿名為方便。以說斷惑為解脫故說初離生喜。余定生等則可知矣。或此俱句即未至地無間道名三摩地。此能解脫障故名為解脫。與前三摩地及解脫體不同以為俱句。所望別故。第二安立蓋障中有二。初明蓋相。后明食非食。蓋相有二。初

標列。后別釋。惛沉睡眠蓋中。初別釋相。后合立為蓋所由。不守根門等。如聲聞地說。心極昧略。如唯識論說。解合立蓋中以二複次釋之。掉舉惡作蓋中。初列釋二相。后解合立蓋所由。所由中有二複次。初解俱緣親屬等處所同故合立一蓋。后解行相相似故合立一蓋。前別解惡作相中有三時。初謂在俗時。次我本何緣少小出家等者初出家時。后或因追念昔所曾經等者出家后時。解行相似文亦有三。初又于應作不應作事乃至非作反作釋初二時悔。應作不作非作反作皆通在俗初出家故。次除先追悔所生惡作後生惡作差別。第二釋前出家后時所起惡作。除先追悔所生惡作等者。除則在俗時所起惡作。此惡作纏猶未能捨者。初出家時所起惡作猶未能捨。次後復生憂戀惡作者。念昔曾經戲笑等事所生起故。此又出家已后一種惡作差別。上來二種攝前三時所有惡作。在俗惡作其處可起。與掉舉境界可同。出家初起惡作行相不應起處名非處惡作。故論第三總結文云。次前所生非處惡作及出家后時所起惡作雖與掉舉處所不等然相相似。非但同境。惡作憂戀與掉舉合立。其出家后二境不同。悔亦憂戀故合立蓋。非掉舉體不遍染心。然行相增。此時非有。說處不等故。與唯識理不相違。疑中。于師者佛僧二寶。於法者理。學者行。誨者教

【現代漢語翻譯】 現代漢語譯本： 標列。後面分別解釋。對於惛沉睡眠蓋（昏沉和睡眠的覆蓋），首先分別解釋它們的相狀，然後解釋合起來立為蓋的原因。『不守根門』等，如《聲聞地》所說。『心極昧略』，如《唯識論》所說。解釋合起來立為蓋的原因，用兩種『複次』（進一步解釋）來解釋。 對於掉舉惡作蓋（掉舉和追悔的覆蓋），首先列出並解釋兩種相狀，然後解釋合起來立為蓋的原因。原因中有兩種『複次』。首先解釋因為共同緣于親屬等處所相同，所以合起來立為一個蓋。然後解釋因為行相相似，所以合起來立為一個蓋。前面分別解釋惡作的相狀時，有三種時間。第一種是指在俗家時。其次，『我本何緣少小出家』等，是指剛出家時。後面，『或因追念昔所曾經』等，是指出家之後。 解釋行相相似的文句也有三種。首先，『又于應作不應作事乃至非作反作』，解釋了前兩種時間（在俗和初出家）的追悔。應作不作、非作反作都通於在俗和初出家時。其次，區分了先前追悔所生的惡作和後來所生的惡作。第二種解釋了出家后所產生的惡作。『除先追悔所生惡作等者』，『除』指的是在俗時所產生的惡作。『此惡作纏猶未能捨者』，指的是剛出家時所產生的惡作仍然未能捨棄。『次後復生憂戀惡作者』，是因為憶念過去曾經的戲笑等事所生起。這又是一種出家以後的惡作差別。上面兩種涵蓋了前三種時間的所有惡作。在俗的惡作，其處所可以生起，與掉舉的境界可以相同。出家初起的惡作，其行相不應在不應起的地方生起，所以稱為『非處惡作』。所以論中第三段總結說：『次前所生非處惡作及出家后時所起惡作，雖與掉舉處所不等，然相相似。』 非但同境，惡作憂戀與掉舉合立。其出家后二境不同。悔亦憂戀故合立蓋。非掉舉體不遍染心。然行相增。此時非有。說處不等故。與唯識理不相違。疑中。于師者佛（Buddha）僧（Sangha）二寶。於法者理。學者行。誨者教。

【English Translation】 English version: Enumeration. Separate explanations follow. Regarding the coverages of sloth and torpor (lethargy and drowsiness), first separately explain their characteristics, and then explain the reason for combining them as a coverage. 'Not guarding the root faculties,' etc., as stated in the Śrāvakabhūmi (Treatise on the Hearer's Stage). 'The mind is extremely obscured,' as stated in the Vijñāptimātratāsiddhi (Treatise on the Establishment of the Doctrine of Consciousness-Only). Explain the reason for combining them as a coverage, using two 'punarapi' (further explanations) to explain it. Regarding the coverages of agitation and regret (restlessness and remorse), first list and explain the two characteristics, and then explain the reason for combining them as a coverage. There are two 'punarapi' in the reasons. First, explain that because they commonly arise from places such as relatives, they are combined as one coverage. Then explain that because their modes of operation are similar, they are combined as one coverage. In the preceding separate explanation of the characteristics of regret, there are three times. The first refers to the time when one is a layperson. Second, 'Why did I leave home at a young age?' etc., refers to the time when one has just left home. Later, 'Or because of recalling past experiences,' etc., refers to the time after leaving home. The sentences explaining the similarity of modes of operation also have three aspects. First, 'Also, regarding things that should be done, should not be done, and even things that are not done but are done instead,' explains the regret of the first two times (lay life and early monastic life). Things that should be done but are not done, and things that should not be done but are done instead, all apply to the time of lay life and early monastic life. Second, distinguish between the regret arising from previous remorse and the regret arising later. The second explanation refers to the regret arising after leaving home. 'Excluding the regret arising from previous remorse, etc.,' 'excluding' refers to the regret arising during lay life. 'This entanglement of regret has not yet been abandoned,' refers to the regret arising during early monastic life that has not yet been abandoned. 'Next, further arising of worry and regret,' is caused by recalling past laughter and other events. This is another difference in regret after leaving home. The above two encompass all the regrets of the previous three times. The regret of lay life can arise in its place, and its realm can be the same as that of agitation. The regret that arises at the beginning of monastic life, its mode of operation should not arise in a place where it should not arise, so it is called 'regret in an inappropriate place.' Therefore, the third paragraph of the treatise concludes: 'Next, the regret in an inappropriate place arising previously and the regret arising after leaving home, although their places are not the same as those of agitation, their characteristics are similar.' Not only do they share the same realm, but the worry and regret of regret are combined with agitation. The two realms are different after leaving home. Regret is also worry and regret, so they are combined as a coverage. The substance of agitation does not pervade the defiled mind. However, the mode of operation increases. It is not present at this time. It is said that the places are not the same. Therefore, it does not contradict the principle of Consciousness-Only. In doubt. 'Regarding the teacher' refers to the two jewels of the Buddha (Buddha) and the Sangha (Sangha). 'Regarding the Dharma' refers to the principle. 'The learner' refers to the practice. 'The instruction' refers to the teaching.

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。證者果。即教理行果四法寶也。由於三寶懷疑惑故不能趣入勇猛方便道及正斷寂靜滅諦。或方便者加行道。正斷者道諦。靜者滅諦也。下明食非食。食者資長義增生蓋緣。非食者斷滅蓋法。若能於此遠離染心等者。唯舉凈妙相之所以也。九惱事者。如五十五說。法光明者謂如有一隨其所受所思所觸者。聞思修慧如次配之。觀察諸法通上三慧也。又證觀察能治惛沉睡眠黑闇者。證謂修法慧。謂于定中觸慧會名證。由法光明聞思等慧除癡及疑。在修慧位能除惛睡。以能顯了諸法性故名法光明。以為非食。笑者謂如有一或因開論或因合論等者。顯說話名開論。隱密約喻說話合之令解名合論。開口而笑名現齒。喉中出聲名啞啞。九種住心者。如第三十卷聲聞地對法第十等釋。有緣緣起者。有緣謂果法。緣起謂因法。第三安立支分中有二。初依地立數。后明廢立。初中釋名。支謂支分如覺道支。薩婆多說。定是靜慮亦靜慮支。余是靜慮支非靜慮。如實義者。如四支軍。各對治故。舍念知三依于定位同能除障名內等凈。凈諸障故。餘名可解。辨體謂七。以初二定樂受故。內等凈體非信故。三藏云。除朱定餘二定中皆立有支。若有漏凈定中尋伺二種與修慧俱。隨修何功德時於前方便得有尋伺。若至根本即無尋伺。若在有漏八正道中

即立尋體為正思惟。就無漏八正支中若后得智俱。即于尋伺數立正思惟起言說故。無分別智同時八正就一慧體義說為二。離邪見故名正見。離邪思惟故名正思惟。以證智非言說因故不就彼尋體立正思惟。以十地經云何故凈覺人等。故知后得智起說與尋相應。欣樂二種一體義說。若令意識心悅適邊名喜。若令賴耶及色身適悅邊名樂。此依對法文。若依瑜伽置言。令所依賴耶悅適名樂。賴耶雖知恒是舍受。然在地獄等苦處亦令所依賴耶不多安適。若在人天樂處即令賴耶悅適安穩。初二定中雖明喜樂俱喜受性。以明功德及煩惱與受相應門。但言初二定與喜根相應不言與樂俱。次廢立中。初定尋伺為取所緣等者。對法明三。謂尋伺為對治。喜樂為利益。定為所依。此中說四。泰云。總以三義釋靜慮支。將對法三攝此四故。此中說支略有二者。恩重加喜樂等利行者故。若法有此二義立定支。余慧思等無此二義。故略不說。基云。此中說尋伺為取所所緣者。觀隨應境為能對治。定為所依。喜領所得。樂除粗重。適悅心受名喜。能怡悅身即名為樂。粗重在身樂生彼滅名之為除。非除下惑。除下惑者。唯尋伺故。即顯諸處說利益支有二義。一領所得境。二除粗重障。第三四定以領所得即除粗重。更無別體。具二能故。適悅諸根舍粗重故

。諸靜慮中雖有餘法然此勝故。于修定者為恩重故偏立為支。然此禪支義廣分別者。至六十三更當釋之。第四安立定名中。先釋別名后釋通名。初中。乃至第四定云舍念清凈差別應知者。解差別有二解通明四靜慮差別。如有尋有伺尋伺寂靜。喜寂靜。樂寂靜。舍念清凈等。二解但對三禪以明差別。三禪亦有舍念不名凈。未離以上煩惱等故。第四靜慮由離障盡故。舍念得清凈名故。故云差別應知。下釋通名有五。一增上心。二現法樂住。三彼分涅槃。四差別涅槃。五出諸受事。文分為四。第三第四合分別故。增上心者。定體名心。即由定體清凈故能慮。亦可由同時心王有清凈。令彼定數正審思慮。現法樂住中。初解樂。次解現法住。后解無色不名所由。領受喜樂者。謂喜受安樂受。安樂者輕安樂。舍樂者舍受樂。悅身心樂者所怡悅樂。樂住者六十三說。繫心于內不流散故住能引樂名為樂住。由此菩薩地言。有漏樂者三界所繫。無漏樂者是不繫攝。今依身心俱有四樂。喜樂樂樂安樂舍樂。故四靜慮得樂住名。欲界無後二。無色無初二。故雖樂現前不名為樂住。又喜樂初二禪樂。安樂是第三禪樂。舍樂是第四禪樂。身心樂者簡無色界非樂住所以。難云。第四有舍受。舍受名舍樂。四空有舍受。應亦名舍樂。故今解云。彼唯有

【現代漢語翻譯】 現代漢語譯本 雖然在各種靜慮（Dhyana，禪定）中還有其他法，但因為此（第四靜慮）最為殊勝，並且對於修習禪定的人來說恩德深重，所以特別立為一支。然而，這個禪支的意義非常廣泛，如果詳細分別，可以達到六十三種，這將在後面解釋。在第四個安立定名中，先解釋別名，后解釋通名。首先，關於『乃至第四定云舍念清凈差別應知』，解釋差別有兩種方式：一種是全面闡明四種靜慮的差別，例如有尋有伺、尋伺寂靜、喜寂靜、樂寂靜、舍念清凈等。另一種是僅針對第三禪來闡明差別，因為第三禪也有舍念，但不稱為『凈』，因為尚未脫離以上的煩惱等等。而第四靜慮由於脫離了所有障礙，所以舍念才得到『清凈』的名稱。因此說『差別應知』。下面解釋通名，有五種：一、增上心；二、現法樂住；三、彼分涅槃（Tadanga-nirvana，暫時性涅槃）；四、差別涅槃；五、出諸受事。文分為四部分，因為第三和第四合在一起分別。『增上心』，定的本體名為『心』，即由於定的本體清凈，所以能夠慮（思考）。也可以說，由於同時的心王（Citta-raja，主要的心識）具有清凈，使得那些與定相關的法能夠正確地審視和思考。在『現法樂住』中，首先解釋『樂』，然後解釋『現法住』，最後解釋為什麼無色界（Arupadhatu）不被稱為『所由』。『領受喜樂者』，指的是喜受（Priti-vedana，喜悅的感受）和安樂受（Sukha-vedana，舒適的感受）。『安樂』指的是輕安樂（Prasrabdhi-sukha，身心輕安的快樂）。『舍樂』指的是舍受（Upeksa-vedana，不苦不樂的感受）帶來的快樂。『悅身心樂者』指的是所怡悅的快樂。『樂住者』，在六十三種說法中，指的是繫心于內，不流散，因此住能夠引生快樂，稱為『樂住』。因此，《菩薩地》中說，有漏樂（Sasrava-sukha，與煩惱相關的快樂）是三界（Trailokya，欲界、色界、無色界）所繫縛的，無漏樂（Anasrava-sukha，與煩惱無關的快樂）是不繫縛的。現在根據身心都有四種快樂：喜樂、樂樂、安樂、舍樂，所以四種靜慮才得到『樂住』的名稱。欲界沒有後兩種，無色界沒有前兩種，所以即使快樂現前，也不稱為『樂住』。而且，喜樂是初禪和二禪的快樂，安樂是三禪的快樂，舍樂是四禪的快樂。『身心樂者』是爲了簡別無色界並非樂住的原因。有人會問：第四禪有舍受，舍受名為舍樂，四空定（Catur-arupa-samapatti，四種無色定）也有舍受，應該也名為舍樂。所以現在解釋說：彼唯有...

【English Translation】 English version Although there are other dharmas (laws/principles) in all the Dhyanas (meditative absorptions), this (fourth Dhyana) is superior, and because it is of great benefit to those who practice meditation, it is specifically established as a branch. However, the meaning of this Dhyana branch is very broad, and if distinguished in detail, it can reach sixty-three types, which will be explained later. In the fourth establishment of the name of Dhyana, the specific name is explained first, and then the general name. First, regarding 'even the fourth Dhyana says that the difference of purity of equanimity and mindfulness should be known', there are two ways to explain the difference: one is to fully clarify the differences between the four Dhyanas, such as with initial application and sustained application, the cessation of initial and sustained application, the cessation of joy, the cessation of pleasure, and the purity of equanimity and mindfulness. The other is to clarify the difference only in relation to the third Dhyana, because the third Dhyana also has equanimity and mindfulness, but it is not called 'pure' because it has not yet escaped the afflictions above. The fourth Dhyana, because it is free from all obstacles, equanimity and mindfulness obtain the name 'purity'. Therefore, it is said that 'the difference should be known'. Below, the general name is explained, there are five types: 1. Superior mind; 2. Pleasant abiding in the present life; 3. Tadanga-nirvana (temporary nirvana); 4. Differential nirvana; 5. Departure from all objects of sensation. The text is divided into four parts, because the third and fourth are distinguished together. 'Superior mind', the essence of Dhyana is called 'mind', that is, because the essence of Dhyana is pure, it is able to contemplate. It can also be said that because the simultaneous Citta-raja (mind-king, the primary consciousness) has purity, those dharmas related to Dhyana can correctly examine and contemplate. In 'pleasant abiding in the present life', first explain 'pleasure', then explain 'abiding in the present life', and finally explain why the Arupadhatu (formless realm) is not called 'the reason'. 'Those who receive the pleasure of joy' refers to Priti-vedana (the feeling of joy) and Sukha-vedana (the feeling of comfort). 'Comfort' refers to Prasrabdhi-sukha (the happiness of physical and mental ease). 'Equanimity pleasure' refers to the pleasure brought by Upeksa-vedana (the feeling of neither suffering nor pleasure). 'Those who delight in body and mind' refers to the pleasure that is delighted in. 'Pleasant abiding' refers to, in the sixty-three types of saying, focusing the mind internally, not scattering, therefore abiding can lead to pleasure, called 'pleasant abiding'. Therefore, the Bodhisattvabhumi says that Sasrava-sukha (pleasure associated with afflictions) is bound by the Trailokya (three realms: desire realm, form realm, formless realm), and Anasrava-sukha (pleasure unrelated to afflictions) is unbound. Now, according to the fact that both body and mind have four kinds of pleasure: joy-pleasure, pleasure-pleasure, comfort-pleasure, and equanimity-pleasure, the four Dhyanas obtain the name 'pleasant abiding'. The desire realm does not have the latter two, and the formless realm does not have the former two, so even if pleasure is present, it is not called 'pleasant abiding'. Moreover, joy-pleasure is the pleasure of the first and second Dhyanas, comfort-pleasure is the pleasure of the third Dhyana, and equanimity-pleasure is the pleasure of the fourth Dhyana. 'Body and mind pleasure' is to distinguish the reason why the formless realm is not a pleasant abiding. Someone may ask: the fourth Dhyana has equanimity, equanimity is called equanimity-pleasure, and the Catur-arupa-samapatti (four formless attainments) also have equanimity, it should also be called equanimity-pleasure. So now it is explained that: it only has...

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心樂。此有身心樂。故但此名樂住非四空。阿練若苾芻便生譏論言我今問彼超色無色寂靜解脫而不能記等者。此意說言無色定名超色。無漏定名超無色。此二名為寂靜解脫故。今為說無色界定非為樂住。色四靜慮名寂靜解脫。是現法樂住。有釋。超色無色者。非過外故云超。以至極處故云超也。如喜為二禪極等。由諸煩惱一分斷故非決定故名彼分涅槃者。凈定無漏定味定名為一分。斷彼味定名諸煩惱一分斷故。有寂靜義名為涅槃。以是有為速動非是無為決定疑寂名彼分涅槃。凈及無漏體是有為實非涅槃。但據無惑與彼涅槃少分相似非決定故名彼分涅槃。或凈四靜慮現行煩惱一分斷故種子未斷後還退生非決定故名彼分涅槃。言非究竟故名差別涅槃者。由離煩惱隨分寂靜假說涅槃。非是究竟寂靜。故言差別涅槃。第五名出諸受事中有四。初標四出引經證成。二與五順出離界展轉相攝。三因釋六出離界經。四釋離諸過失名出離依。初中有三。初標四出離。次解出離經。后問答辨。出離有三義。一不行義。二滅粗重義。三離染義。初定離憂具此三義。二定離苦唯有滅粗重義。染初已舍后猶行故。后之三離具粗重滅及離染義。無相離舍要無學位。餘位分離不得離名。解出離經中有二。初解離憂經。后例離余經。如是于余隨應當知

【現代漢語翻譯】 現代漢語譯本：心樂（Citta-sukha）。此有身心樂。故但此名樂住，非四空（Catu-aruppa，四種無色定）。阿練若（Arañña，遠離處）苾芻（Bhikkhu，比丘）便生譏論言：『我今問彼超色無色寂靜解脫，而不能記等者。』此意說言無色定名超色。無漏定名超無色。此二名為寂靜解脫故。今為說無漏定非為樂住。色界四靜慮（Rupa-catujhana，色界四禪）名寂靜解脫。是現法樂住。有釋：超色無色者，非過外故云超。以至極處故云超也。如喜為二禪極等。由諸煩惱一分斷故，非決定故名彼分涅槃（Tadanga-nibbana，部分涅槃）者。凈定、無漏定、味定名為一分。斷彼味定名諸煩惱一分斷故。有寂靜義名為涅槃。以是有為速動，非是無為決定疑寂，名彼分涅槃。凈及無漏體是有為，實非涅槃。但據無惑與彼涅槃少分相似，非決定故名彼分涅槃。或凈四靜慮現行煩惱一分斷故，種子未斷後還退生，非決定故名彼分涅槃。言非究竟故名差別涅槃（Visesa-nibbana，差別涅槃）者。由離煩惱隨分寂靜，假說涅槃。非是究竟寂靜。故言差別涅槃。第五名出諸受事中有四。初標四出引經證成。二與五順出離界展轉相攝。三因釋六出離界經。四釋離諸過失名出離依。初中有三。初標四出離。次解出離經。后問答辨。出離有三義。一不行義。二滅粗重義。三離染義。初定離憂具此三義。二定離苦唯有滅粗重義。染初已舍后猶行故。后之三離具粗重滅及離染義。無相離舍要無學位。餘位分離不得離名。解出離經中有二。初解離憂經。后例離余經。如是于余隨應當知。 English version: Mental pleasure. This has physical and mental pleasure. Therefore, only this is called dwelling in pleasure, not the Four Formless Realms (Catu-aruppa). A Bhikkhu (Bhikkhu, monk) in the Arañña (Arañña, secluded place) then raised criticism, saying, 'I now ask him about surpassing form and formlessness, tranquil liberation, but he cannot remember, etc.' This means that the formless samadhi is called surpassing form. The undefiled samadhi is called surpassing formlessness. These two are called tranquil liberation. Now, it is said that undefiled samadhi is not dwelling in pleasure. The Four Dhyanas (Rupa-catujhana, four jhanas of the form realm) of the form realm are called tranquil liberation. It is dwelling in pleasure in the present life. Some explain: 'Surpassing form and formlessness' does not mean surpassing because it goes beyond the external. It is called surpassing because it reaches the extreme. For example, joy is the extreme of the second dhyana. Because a portion of the afflictions is cut off, and it is not definitive, it is called Partial Nirvana (Tadanga-nibbana, temporary cessation). Pure samadhi, undefiled samadhi, and savoring samadhi are called a portion. Cutting off that savoring samadhi is called cutting off a portion of the afflictions. Having the meaning of tranquility is called Nirvana. Because it is conditioned, quick-moving, and not unconditioned, definitively tranquil, it is called Partial Nirvana. Pure and undefiled entities are conditioned, truly not Nirvana. However, based on the absence of delusion, it is somewhat similar to that Nirvana, but because it is not definitive, it is called Partial Nirvana. Or, because a portion of the afflictions is cut off in the present activity of the pure Four Dhyanas, the seeds are not cut off, and they regress and are reborn later, so it is called Partial Nirvana because it is not definitive. It is said that it is called Differential Nirvana (Visesa-nibbana, special nirvana) because it is not ultimate. Because of the tranquility that comes from separating from afflictions, Nirvana is nominally spoken of. It is not ultimate tranquility. Therefore, it is called Differential Nirvana. The fifth is called the matter of emerging from all sensations, which has four aspects. First, the four emergences are marked, and the sutras are cited to prove them. Second, the second and fifth are mutually inclusive with the order of the liberation realm. Third, the sutra of the six liberation realms is explained. Fourth, it is explained that freedom from all faults is called the basis of liberation. The first has three aspects. First, the four liberations are marked. Next, the liberation sutra is explained. Finally, questions and answers are distinguished. Liberation has three meanings: first, the meaning of not going; second, the meaning of extinguishing coarseness; third, the meaning of separating from defilement. The first samadhi separates from sorrow and possesses these three meanings. The second samadhi separates from suffering and only has the meaning of extinguishing coarseness. Because defilement is initially abandoned but still goes later. The latter three possess the meanings of extinguishing coarseness and separating from defilement. Abandoning the formless requires the state of no-more-learning. Separating in other states cannot be called separation. There are two aspects to explaining the liberation sutra. First, the sutra on separating from sorrow is explained. Then, the remaining sutras are exemplified. Thus, one should know accordingly for the rest.

【English Translation】 English version: Citta-sukha. This has physical and mental pleasure. Therefore, only this is called dwelling in pleasure, not the Four Formless Realms (Catu-aruppa, the four immaterial spheres). A Bhikkhu (Bhikkhu, monk) in the Arañña (Arañña, secluded place) then raised criticism, saying, 'I now ask him about surpassing form and formlessness, tranquil liberation, but he cannot remember, etc.' This means that the formless samadhi is called surpassing form. The undefiled samadhi is called surpassing formlessness. These two are called tranquil liberation. Now, it is said that undefiled samadhi is not dwelling in pleasure. The Four Dhyanas (Rupa-catujhana, four jhanas of the form realm) of the form realm are called tranquil liberation. It is dwelling in pleasure in the present life. Some explain: 'Surpassing form and formlessness' does not mean surpassing because it goes beyond the external. It is called surpassing because it reaches the extreme. For example, joy is the extreme of the second dhyana. Because a portion of the afflictions is cut off, and it is not definitive, it is called Partial Nirvana (Tadanga-nibbana, temporary cessation). Pure samadhi, undefiled samadhi, and savoring samadhi are called a portion. Cutting off that savoring samadhi is called cutting off a portion of the afflictions. Having the meaning of tranquility is called Nirvana. Because it is conditioned, quick-moving, and not unconditioned, definitively tranquil, it is called Partial Nirvana. Pure and undefiled entities are conditioned, truly not Nirvana. However, based on the absence of delusion, it is somewhat similar to that Nirvana, but because it is not definitive, it is called Partial Nirvana. Or, because a portion of the afflictions is cut off in the present activity of the pure Four Dhyanas, the seeds are not cut off, and they regress and are reborn later, so it is called Partial Nirvana because it is not definitive. It is said that it is called Differential Nirvana (Visesa-nibbana, special nirvana) because it is not ultimate. Because of the tranquility that comes from separating from afflictions, Nirvana is nominally spoken of. It is not ultimate tranquility. Therefore, it is called Differential Nirvana. The fifth is called the matter of emerging from all sensations, which has four aspects. First, the four emergences are marked, and the sutras are cited to prove them. Second, the second and fifth are mutually inclusive with the order of the liberation realm. Third, the sutra of the six liberation realms is explained. Fourth, it is explained that freedom from all faults is called the basis of liberation. The first has three aspects. First, the four liberations are marked. Next, the liberation sutra is explained. Finally, questions and answers are distinguished. Liberation has three meanings: first, the meaning of not going; second, the meaning of extinguishing coarseness; third, the meaning of separating from defilement. The first samadhi separates from sorrow and possesses these three meanings. The second samadhi separates from suffering and only has the meaning of extinguishing coarseness. Because defilement is initially abandoned but still goes later. The latter three possess the meanings of extinguishing coarseness and separating from defilement. Abandoning the formless requires the state of no-more-learning. Separating in other states cannot be called separation. There are two aspects to explaining the liberation sutra. First, the sutra on separating from sorrow is explained. Then, the remaining sutras are exemplified. Thus, one should know accordingly for the rest.

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文是也。知序者。序謂根由。能發相者。謂根境等。無知種子者。以無知人多起憂故。此皆名序。設非染憂亦說由癡起。又煩惱種皆能起憂。無知為本但說彼種由此不善憂根之性。由癡被損離欲須舍。余亦隨無無知滅故。設有分別而非俱生。離欲亦舍。俱生憂根伴類舍故。問答中有三。初諸根相。次明苦根。后釋無相。初靜慮中苦根粗重猶未斷者。由諸憂根無知等引。彼離染時一切不行粗重亦舍。設於無上法悕慕愁戚亦無知引。故離欲舍由諸苦根有不由癡引離欲猶行。故彼粗重無堪任性二定方滅。問苦根離欲起粗重二禪滅。喜樂離下舍。粗重上地除。答苦根所依及尋伺初定有故二禪滅。喜樂所依無別引。離染之時粗重亡。若初靜慮已斷苦根是則行者入初靜慮及第二時受所作住差別應無等者。此意說言。初定滅憂二定滅苦。由此雖有現法樂住遂成差別。若初定中已滅苦者。二定無別現法樂住應無差別。經說。靜慮出受差別住成差別故。又此斷受有差別故。初定尋伺不寂靜粗重不斷滅。二定方寂靜粗重方斷滅。若初定中苦根已斷此別應無。又無相者等。景雲。無學人無漏定心緣真如境名無相。以煩惱相應舍根為煩惱雜或為煩惱緣縛並是舍根體上粗重。今說能縛舍根惑種名為隨眠。于無相定中滅其惑種名滅隨眠。非滅現受名

滅舍根。以無相定中必有受故。以受非煩惱性。諸受種子不名隨眠。故云非彼諸受得有隨眠。而緣舍受煩惱斷故說舍受斷。彼煩惱品粗重說名隨眠。泰云。無學之人空觀之時取相舍根種子永滅。隨眠剛纊名為粗重。粗重無餘斷故名滅現行。何者。住無相定必有緣相舍故。今舍現起纏種名隨眠者。依名說故。非彼喜樂諸受得有粗重隨眠。斷雜彼煩惱故名斷。彼煩惱品諸受種子名為隨眠。基云。有漏舍種子為煩惱縛假名為粗重。入此定中說之為斷。現行無漏舍假名現纏在定猶起。非彼諸受為煩惱染。得有隨眠。即此隨眠說名粗重。非無漏受而無種子。有釋。非滅現纏者。非滅相應緣縛煩惱所縛舍根之體也。謂此舉能相應煩惱等而取所縛舍根名現纏。非滅此現纏也。又此舍根實通九地。今約唯舍之地故說五地。第二與順五出離界展轉相攝文有三。初牒釋出離言。次釋妨難。三雜釋經。由欲恚害出離即說乃至樂根出離者。初欲出離即不凈觀。次恚出離即是慈觀。后害出離即是悲觀。此三出離即是憂苦喜樂四根出離。以慈悲通在四靜慮得。第四靜慮中慈悲即是四受出離。由色出離即是說第四靜慮舍根出離者。此得空處定。離色慾故。即是等四定舍根出離。由薩迦耶滅者。即無相定離三界染最後盡時說無色界舍根出離。此後二種合

【現代漢語翻譯】 現代漢語譯本 滅舍根（upekṣā-indriya，舍受之根）。因為在無相定中必然有受（vedanā）存在。因為受並非煩惱的性質，所以諸受的種子不能稱為隨眠（anuśaya，煩惱的潛在狀態）。因此說『並非那些受可以有隨眠』。然而，因為緣舍受的煩惱斷滅，所以說舍受斷滅。那些煩惱品類的粗重（daurbalya，身心沉重遲鈍的狀態）被稱為隨眠。泰法師說：『無學之人（aśaikṣa，已證阿羅漢果位者）在空觀之時，取相的舍根種子永遠滅除。隨眠就像剛硬的棉絮，名為粗重。粗重完全斷滅，所以名為滅現行（pariyuṭṭhāna，煩惱的現行）。』 什麼叫做住無相定必然有緣相舍呢？現在將舍的現起纏縛的種子稱為隨眠，是依名而說。並非那些喜樂諸受可以有粗重隨眠，因為斷滅了雜染它們的煩惱，所以名為斷滅。那些煩惱品類的諸受種子，名為隨眠。窺基法師說：『有漏的舍受種子，因為是煩惱的繫縛，所以假名為粗重。進入此定中，就說它被斷滅。現行的無漏舍受，假名為現纏，在定中仍然生起。並非那些受為煩惱所染，可以有隨眠。』就是這個隨眠，被說成是粗重。並非無漏受就沒有種子。 有一種解釋是：『非滅現纏』，不是滅除相應緣縛煩惱所繫縛的舍根之體。這是說，舉出能相應的煩惱等，而取所繫縛的舍根，名為現纏。並非滅除這個現纏。而且，這個舍根實際上通於九地（navabhūmi，三界九地），現在只就唯有舍受的地來說，所以說五地。 第二，與順五出離界（pañca nairvedhika dhātu，五種順於解脫的界）展轉相攝的文有三部分。首先是解釋出離這個詞。其次是解釋妨難。第三是雜釋經典。『由欲恚害出離，即說乃至樂根出離』，首先，欲的出離就是不凈觀（aśubha-bhāvanā）。其次，恚的出離就是慈觀（maitrī-bhāvanā）。然後，害的出離就是悲觀（karuṇā-bhāvanā）。這三種出離就是憂苦喜樂四根的出離。因為慈悲普遍存在於四靜慮（catvāri dhyānāni，四禪定）中，所以在第四靜慮中的慈悲就是四受的出離。『由色出離，即是說第四靜慮舍根出離』，這是得到空無邊處定（ākāśānantyāyatana-samāpatti），遠離的緣故。也就是等於四禪定舍根的出離。『由薩迦耶滅（satkāya-nirodha，我身滅）者』，就是無相定（animitta-samādhi）遠離三界染的最後盡滅之時，說無舍根出離。這后兩種合在一起。

【English Translation】 English version Extinguishing the upekṣā-indriya (faculty of equanimity). Because in the animitta-samādhi (formless concentration) there must be vedanā (feeling). Because feeling is not of the nature of affliction, the seeds of feelings are not called anuśaya (latent tendencies). Therefore, it is said, 'Not those feelings can have anuśaya.' However, because the afflictions associated with upekṣā are extinguished, it is said that upekṣā is extinguished. Those coarse and heavy (daurbalya) aspects of affliction are called anuśaya. Master Tai said: 'When a non-learner (aśaikṣa) is in the contemplation of emptiness, the seeds of the upekṣā-indriya that grasp at characteristics are forever extinguished. Anuśaya is like stiff cotton, called coarse and heavy. Because the coarse and heavy is completely extinguished, it is called the extinction of manifestation (pariyuṭṭhāna).' What is meant by saying that abiding in animitta-samādhi necessarily involves abandoning characteristics? Now, calling the seeds of upekṣā that are currently binding as anuśaya is based on terminology. Not those feelings of joy and pleasure can have coarse and heavy anuśaya, because the afflictions that defile them are extinguished, so it is called extinction. The seeds of those feelings that are of the nature of affliction are called anuśaya. Master Kuiji said: 'The seeds of contaminated upekṣā, because they are the bonds of affliction, are provisionally called coarse and heavy. Entering this samādhi, it is said to be extinguished. The currently manifesting uncontaminated upekṣā, provisionally called current entanglement, still arises in samādhi. Not those feelings are defiled by affliction, can have anuśaya.' This anuśaya is said to be coarse and heavy. It is not that uncontaminated feelings have no seeds. One explanation is: 'Not extinguishing the current entanglement' does not mean extinguishing the essence of the upekṣā-indriya that is bound by the corresponding afflictions that bind. This means that by mentioning the corresponding afflictions, the bound upekṣā-indriya is taken as the current entanglement. It is not extinguishing this current entanglement. Moreover, this upekṣā-indriya actually pervades the nine grounds (navabhūmi). Now, only speaking of the ground that only has upekṣā, it is said to be five grounds. Secondly, the text on the mutual inclusion of the five nairvedhika dhātu (elements conducive to liberation) has three parts. First, explaining the term 'liberation'. Second, explaining the objections. Third, a mixed explanation of the sutras. 'Due to liberation from desire, hatred, and harm, it is said up to the liberation from the sukha-indriya (faculty of pleasure)', first, liberation from desire is the aśubha-bhāvanā (contemplation of impurity). Second, liberation from hatred is the maitrī-bhāvanā (contemplation of loving-kindness). Then, liberation from harm is the karuṇā-bhāvanā (contemplation of compassion). These three liberations are the liberation from the four faculties of sorrow, suffering, joy, and pleasure. Because loving-kindness and compassion are universally present in the four dhyānāni (meditative absorptions), the loving-kindness and compassion in the fourth dhyāna is the liberation from the four feelings. 'Due to liberation from form, it is said to be the liberation from the upekṣā-indriya of the fourth dhyāna', this is because one attains the ākāśānantyāyatana-samāpatti (sphere of infinite space), being apart from . That is, it is equal to the liberation from the upekṣā-indriya of the four dhyānas. 'Due to the satkāya-nirodha (cessation of self)', that is, at the final extinction of the animitta-samādhi (formless concentration) being apart from the defilements of the three realms, it is said to be the liberation from the upekṣā-indriya without . These last two are combined together.

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名出離舍舍根。順出離言有何等義由住此者能出離故名順出離者。住此觀者是無學人隨順此觀名順出離。不說由此出離於彼者。不說凡夫學人由此五觀出離於彼貪恚害等。言為離欲者說此界者。為已離三界欲人說此五種順出離界。釋難中。彼諸出離雖復同時等者。欲恚害三雖同時斷。然約方便別修三種對治別立三也。下約三人別修三觀立三出離。隨彼三人煩惱偏增各作一觀或慈或悲者。能出離欲恚害等。此上唯有一類對治故后出離無有差別者。第四色出離別依空處皆色觀空一類對治。第五於四蘊身別修無漏空觀一類對治。前後治別。不同前三同時出離差別分多。故云無有差別。云何猛利見者等下釋經中有二十八句。初十三句離欲方便道。后與此相違下十五句正離欲道。此經意顯由前加行后離欲道。阿羅漢身染受不行眾惑不起。如紅蓮華水滴不著。故作五觀名順出離。初十三句中。初一句是總標其人謂猛利見者。次十二句別釋其觀。初中謂由觀察作意者。於七作意中是觀察作意此言是總。于勝事作意者釋等隨念欲。猛利功用作意者釋猛利見者。云何于諸欲下別釋十二句中。初八句不著欲觀。后四句厭于欲觀。問何故文但言觀察作意而不說了相作意等耶。基云。今說阿羅漢究竟離三界欲作五種觀故。謂離無色染加行究竟作

【現代漢語翻譯】 現代漢語譯本 名為『出離舍舍根』（Nishraya-shatha-mula）。『順出離』（Anuloma-nishraya）一詞有何含義？因為安住於此（五種觀想）的人能夠出離，所以稱為『順出離者』。安住於此觀想的是無學之人（Arhat），隨順此觀想稱為『順出離』。不說由此（五種觀想）出離於彼（煩惱）。不說凡夫和有學之人（Sravaka）由此五種觀想出離於貪、嗔、害等煩惱。說『為離欲者說此界者』，是為已經遠離三界之慾的人說這五種順出離的境界。 在解釋難題中，『彼諸出離雖復同時等者』，雖然欲、嗔、害三種煩惱同時斷除，但就方便而言，分別修習三種對治法門，所以分別建立三種出離。下面根據三種人分別修習三種觀想，建立三種出離。『隨彼三人煩惱偏增各作一觀或慈或悲者』，能夠出離欲、嗔、害等煩惱。『此上唯有一類對治故后出離無有差別者』，第四種色出離（Rupa-nishraya）特別依賴於空處（Akasha），都是以色觀空，屬於同一類對治。第五種於四蘊身（Skandha）分別修習無漏的空觀，也是同一類對治。前後對治方法相同。不同於前面三種同時出離，差別很多。所以說『無有差別』。 『云何猛利見者等下釋經中有二十八句』，最初十三句是離欲的方便道，『后與此相違下十五句』是真正的離欲道。此經的意義在於顯示，通過前面的加行，才能達到後面的離欲道。阿羅漢的身不再感受染污，各種迷惑不再生起，就像紅蓮花不沾水滴一樣。所以進行五種觀想，稱為『順出離』。最初十三句中，第一句是總的標明其人，即『猛利見者』。接下來的十二句分別解釋其觀想。最初一句說『由觀察作意者』，在七作意（Manaskara）中是觀察作意，此言是總說。『于勝事作意者釋等隨念欲』，『猛利功用作意者釋猛利見者』。『云何于諸欲下別釋十二句中』，最初八句是不著欲觀，后四句是厭于欲觀。問：為什麼經文中只說觀察作意，而不說了相作意等呢？基（Kui Ji）說：現在說阿羅漢究竟遠離三界之慾，進行五種觀想的緣故。所謂遠離無色染的加行究竟。

【English Translation】 English version It is named 'Nishraya-shatha-mula' (Root of Abandonment and Renunciation). What is the meaning of the term 'Anuloma-nishraya' (Conformity with Abandonment)? Because those who abide in it (the five contemplations) are able to liberate themselves, they are called 'Anuloma-nishraya'. Those who abide in this contemplation are non-learners (Arhats), and conforming to this contemplation is called 'Anuloma-nishraya'. It is not said that by this (five contemplations) one is liberated from that (afflictions). It is not said that ordinary people and learners (Sravakas) are liberated from greed, hatred, harm, etc., by these five contemplations. 'Saying 'for those who are free from desire, these realms are spoken of'' means that these five realms of conformity with abandonment are spoken of for those who have already abandoned the desires of the three realms. In explaining the difficulty, 'Although those abandonments are simultaneous, etc.', although the three afflictions of desire, hatred, and harm are eliminated simultaneously, in terms of skillful means, the three antidotes are cultivated separately, so the three abandonments are established separately. Below, according to the three types of people who cultivate the three contemplations separately, the three abandonments are established. 'According to the three people whose afflictions increase predominantly, each makes one contemplation, either loving-kindness or compassion', which can liberate from desire, hatred, harm, etc. 'Above this, there is only one type of antidote, so the subsequent abandonment has no difference', the fourth abandonment of form (Rupa-nishraya) particularly relies on the space realm (Akasha), all of which are contemplating emptiness through form, belonging to the same type of antidote. The fifth, contemplating the emptiness of the four aggregates (Skandhas) separately with non-outflow wisdom, is also the same type of antidote. The preceding and following antidotes are the same. It is different from the previous three simultaneous abandonments, which have many differences. Therefore, it is said that 'there is no difference'. 'How does one with keen insight, etc., explain the twenty-eight sentences in the sutra below?' The first thirteen sentences are the path of skillful means for abandoning desire, and 'the following fifteen sentences, which are contrary to this' are the true path of abandoning desire. The meaning of this sutra lies in showing that through the preceding practice, the subsequent path of abandoning desire can be attained. The body of an Arhat no longer experiences defilement, and various delusions no longer arise, just like a red lotus flower does not stick to water droplets. Therefore, performing the five contemplations is called 'Anuloma-nishraya'. In the first thirteen sentences, the first sentence is a general indication of the person, namely 'one with keen insight'. The following twelve sentences separately explain the contemplation. The first sentence says 'by observing and attending to it', among the seven attendings (Manaskara), it is the attending of observation, this statement is a general statement. 'Attending to the superior matter explains the desire of recollection, etc.', 'Attending to the keen function explains one with keen insight'. 'How does one separately explain the twelve sentences below regarding all desires?' The first eight sentences are the contemplation of non-attachment to desire, and the last four sentences are the contemplation of aversion to desire. Question: Why does the sutra only speak of attending to observation, and not speak of attending to characteristics, etc.? Kui Ji said: Now it is said that Arhats ultimately abandon the desires of the three realms, and therefore perform the five contemplations. So-called ultimately abandoning the practice of formless defilement.

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意。前加行道是觀察作意故。準此後文正斷道中釋其心善逝。云何謂住加行究竟作意故也。后十五句中。作意趣入等四一一翻前。文相可解。謂住加行究竟作意者。是離無色染究竟作意作意。此時正斷諸惑。當得究竟心妙往道。名為善逝。謂善修習余作意故者。謂善修前觀察作意等。景師通取前五作意名余。此說斷位及斷方便道位者。謂總結顯加行究竟作意無間道斷位。及觀察作意等斷方便道位也。解者即解脫粗重縛。脫者即脫相縛。並是現行。離系者謂離前二縛種子系。從諸欲緣所生諸漏除欲貪者。前方便中已偏厭故所以除之。損匱者。惡趣名損。乏善果名匱。于彼解脫超出離系者謂如前次第解脫諸纏所緣隨眠故者。基云。謂解脫纏名超。解脫所緣名出。解脫隨眠名離系。今解。于彼者。指上所說漏匱燒惱等是。解脫超出離系者謂如前次第。解脫諸纏名解脫。脫所緣相名超出。解脫隨眠名離系也。謂依將得正得隨念諸欲境等者。即未來現在過去如其次第諸欲境界也。第三因釋六出離界經文有其四。初引證經釋。次明別治行相。三釋妨難。四釋五六界差別。是故慈等於恚害等非正對治者。顯初修行猶起我慢疑惑未除。為令折伏舍諸邪執建立此界。別治行相中有二。初約三類則治。后約六行別治。觀察究竟正道理故建立

【現代漢語翻譯】 現代漢語譯本： 意。前加行道是觀察作意之故。依照這個，後文正斷道中解釋其心善逝，說：『如何稱為安住加行究竟作意之故呢？』后十五句中，作意趣入等四項一一對應前面的內容，文義可以理解。所謂安住加行究竟作意，就是遠離無色染的究竟作意。此時正在斷除各種迷惑，將要得到究竟的心妙往道，名為善逝，意思是善於修習其他的作意之故。這裡所說的『其他』，是指善於修習前面的觀察作意等。景師將前面的五種作意統稱為『其他』。這裡說的是斷位以及斷方便道位，指的是總結顯示加行究竟作意無間道斷位，以及觀察作意等斷方便道位。『解』是指解脫粗重縛，『脫』是指脫離相縛，都是現行。『離系』是指脫離前面兩種束縛的種子系。從各種慾望因緣所生的各種煩惱中，去除欲貪，是因為在前面的方便中已經偏於厭離，所以去除它。『損匱』，惡趣稱為『損』，缺乏善果稱為『匱』。對於那些解脫、超出、離系，是指如前面所說的次第，解脫各種纏縛所緣的隨眠。基釋中說：『解脫纏名為超，解脫所緣名為出，解脫隨眠名為離系。』現在解釋，對於那些，指的是上面所說的漏、匱、燒惱等。解脫、超出、離系，是指如前面所說的次第，解脫各種纏縛名為解脫，脫離所緣相名為超出，解脫隨眠名為離系。所謂依靠將要得到、正在得到、隨念各種慾望境等，就是指未來、現在、過去，如其次第的各種慾望境界。第三個原因是解釋六出離界經文，有四個方面：首先引用經文來解釋，其次說明分別對治的行相，第三解釋妨難，第四解釋第五界和第六界的差別。因此，慈心對於嗔恚和損害等不是正對治，顯示最初修行時仍然有我慢和疑惑沒有消除，爲了折伏這些，捨棄各種邪執，建立這個界。分別對治的行相中有兩個方面：首先是按照三類來對治，然後是按照六行來分別對治。觀察究竟正確的道理，所以建立。

【English Translation】 English version: Intention. The prior practice path is due to observation and intention. According to this, the subsequent text in the path of correct severance explains 'the Well-Gone One' of the mind, saying: 'How is it called abiding in the ultimate intention of practice?' In the following fifteen sentences, the four aspects of intention, approach, etc., correspond one by one to the preceding content, and the meaning can be understood. The so-called abiding in the ultimate intention of practice is the ultimate intention of being apart from formless attachment. At this time, one is severing various delusions and will attain the ultimate wonderful path of the mind, called the Well-Gone One, meaning being skilled in cultivating other intentions. The 'other' mentioned here refers to being skilled in cultivating the preceding observation intention, etc. Master Jing collectively refers to the preceding five intentions as 'other.' This speaks of the position of severance and the position of the path of expedient severance, referring to summarizing and revealing the position of the uninterrupted path of ultimate practice intention and the position of the path of expedient severance of observation intention, etc. 'Release' refers to liberation from the bondage of coarse heaviness, and 'escape' refers to escaping from the bondage of characteristics, both of which are present actions. 'Disconnection' refers to disconnecting the seed system of the preceding two bondages. Among the various defilements arising from various desires and conditions, desire-greed is removed because it has already been partially renounced in the preceding expedient, so it is removed. 'Loss and deficiency,' the evil realms are called 'loss,' and the lack of good results is called 'deficiency.' Regarding those liberation, transcendence, and disconnection, it refers to, in the order mentioned earlier, liberating the sleep-tendencies of various entanglements. The base commentary says: 'Liberating entanglement is called transcendence, liberating the object is called emergence, and liberating sleep-tendencies is called disconnection.' Now explaining, regarding those, it refers to the leaks, deficiencies, burning afflictions, etc., mentioned above. Liberation, transcendence, and disconnection refer to, in the order mentioned earlier, liberating various entanglements is called liberation, escaping from the object's characteristics is called transcendence, and liberating sleep-tendencies is called disconnection. The so-called relying on about to obtain, currently obtaining, recollecting various desire realms, etc., refers to the various desire realms of the future, present, and past, in that order. The third reason is to explain the Sutra on the Six Realms of Escape, which has four aspects: first, quoting the sutra to explain; second, explaining the characteristics of separate treatments; third, explaining objections; and fourth, explaining the differences between the fifth and sixth realms. Therefore, loving-kindness towards anger and harm, etc., is not the correct antidote, showing that in the initial practice, arrogance and doubt have not yet been eliminated. In order to subdue these, abandon various wrong attachments and establish this realm. There are two aspects to the characteristics of separate treatments: first, treating according to three categories, and then treating separately according to six practices. Observing the ultimate correct principle, therefore establishing.

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第六者。但有因果諦實所執我空名正道理。觀察此故慢疑便滅。一恚二害三嫉四癡貪恚。菩薩地說。如次是慈悲喜捨四種對治。今言喜治不樂即是嫉也。舍治貪恚。不說癡者。以愛憎境非平等故。俱於此中而起舍行。但說治二。中境順舍略而不說。實亦除癡。若離我慢于因解脫等者。不執我慢。離慢執縛名為解脫。于所證諦實等中便無疑惑。釋妨難。云此諸出離定能出離一切恚等者。謂有難言。修慈等六定離恚等六種所治。何故前說是故慈等於恚害等非正對治。今釋之云。此諸出離修習滿位定能出一切恚等。前方便時不善修故。恚等過失容可現行。由此前言非正對治。初之四種天住所攝等者。景師釋。此中判前門不凈觀慈悲勝色相為天住者。從所依靜慮說為天住。以不純是四無量故不名梵住。今六門中說四無量為梵住者。據能感梵福說為梵住。純以具說四無量故。基云。慈悲二種通依禪脩名為天住。別依無量脩名為梵住。第四釋離諸過失名出離依中有三。初標出離依有四種。二隨別釋行相所由。三結四種四時得失。第二文有二。初標因四人有別建立四種。后廣釋行相。因其諂詐說法是依非數取趣等者。有諂詐者計師為勝。睹相威儀遂便依學。今令依法不依於人。要與彼論分別抉擇自方證知非近於人而即證知。即於此中

【現代漢語翻譯】 現代漢語譯本 第六，只有對因果真理的執著，以及對『我』（ātman）空的理解，才被稱為正確的道理。通過觀察這一點，傲慢和懷疑就會消失。一是嗔恚（dveṣa），二是損害（vihiṃsā），三是嫉妒（īrṣyā），四是愚癡（moha），以及貪慾（rāga）和嗔恚。菩薩（bodhisattva）在菩薩地上說，依次是慈（maitrī）、悲（karuṇā）、喜（muditā）、舍（upekṣā）四種對治。現在說用喜來對治不樂，也就是嫉妒。用舍來對治貪慾和嗔恚。不說對治愚癡，是因為愛和憎的對象不是平等的緣故。都在這其中生起舍行。只說對治貪嗔二者，對於中性的對象，順舍就省略而不說了。實際上也除去了愚癡。如果遠離我慢，對於因的解脫等等，就不再執著於我慢。遠離我慢的束縛，就叫做解脫。對於所證的真理等等，就沒有疑惑。 解釋妨難。說這些出離定能夠出離一切嗔恚等等，這是因為有人提出疑問：修習慈等六種禪定，是爲了遠離嗔恚等六種所對治的煩惱。為什麼前面說，因此慈等對於嗔恚、損害等不是真正的對治？現在解釋說，這些出離定，在修習圓滿的階段，一定能夠出離一切嗔恚等等。在前面的方便階段，因為沒有好好修習，嗔恚等過失有可能還會出現。因此前面說不是真正的對治。最初的四種，是天住所攝等等。景師解釋說，這裡判斷前面的不凈觀、慈悲、勝色相為天住，是從所依的靜慮（dhyāna）來說的，稱為天住。因為不完全是四無量心（catasro apramāṇāni），所以不稱為梵住（brahmavihāra）。現在六門中說四無量心為梵住，是根據能夠感得梵福來說的，稱為梵住。完全具足四無量心的緣故。基師說，慈悲二種，通於依靠禪定修習，稱為天住。特別依靠無量心修習，稱為梵住。第四，解釋遠離各種過失，名為出離。出離依中有三種。首先標明出離依有四種。其次分別解釋行相的由來。最後總結四種在四個時期的得失。第二段文字有二。首先標明因為四種人而有分別建立四種。然後廣泛解釋行相。因為那些諂媚欺詐說法，是依靠非數取趣（apudgala）等等。對於那些諂媚欺詐的人，認為老師是殊勝的。看到（老師的）相貌威儀，就順從地依靠學習。現在讓他們依法不依人。要和他們辯論，分別抉擇，自己才能證知，不是靠近人就能證知的。就在這其中。

【English Translation】 English version Sixth, only the adherence to the truth of cause and effect, and the understanding of the emptiness of 'self' (ātman), are called the correct reasoning. By observing this, arrogance and doubt will disappear. First is hatred (dveṣa), second is harm (vihiṃsā), third is jealousy (īrṣyā), fourth is ignorance (moha), as well as greed (rāga) and hatred. The Bodhisattva (bodhisattva) says in the Bodhisattva-bhumi, that in order, are loving-kindness (maitrī), compassion (karuṇā), joy (muditā), and equanimity (upekṣā), the four antidotes. Now it is said that using joy to cure unhappiness is jealousy. Using equanimity to cure greed and hatred. Not speaking of curing ignorance, is because the objects of love and hate are not equal. All arise within this, the practice of equanimity. Only speaking of curing greed and hatred, for neutral objects, the equanimity that follows is omitted. In reality, ignorance is also removed. If one is free from arrogance, regarding the liberation of cause, etc., one no longer clings to arrogance. Being free from the bondage of arrogance is called liberation. Regarding the truths that are realized, there is no doubt. Explaining the obstacles. Saying that these liberation samādhis are able to liberate all hatred, etc., is because someone raises the question: Cultivating the six samādhis of loving-kindness, etc., is to be free from the six afflictions that are to be cured, such as hatred. Why did it say earlier that therefore loving-kindness, etc., are not the true antidotes to hatred, harm, etc.? Now it is explained that these liberation samādhis, in the stage of complete cultivation, will certainly be able to liberate all hatred, etc. In the previous stage of expedient means, because one has not cultivated well, the faults of hatred, etc., may still appear. Therefore, it was said earlier that it is not the true antidote. The first four are included in the heavenly abodes, etc. Jing Shi explains that judging the preceding impure contemplation, loving-kindness, compassion, and superior appearance as heavenly abodes, is from the perspective of the dhyāna on which they rely, and are called heavenly abodes. Because they are not purely the four immeasurables (catasro apramāṇāni), they are not called Brahma abodes (brahmavihāra). Now, in the six gates, it is said that the four immeasurables are Brahma abodes, according to the ability to induce Brahma blessings, and are called Brahma abodes. Because they fully possess the four immeasurables. Ji Shi says that loving-kindness and compassion are both cultivated relying on dhyāna, and are called heavenly abodes. Especially cultivated relying on the immeasurables, and are called Brahma abodes. Fourth, explaining that being free from various faults is called liberation. There are three types of reliance on liberation. First, it is stated that there are four types of reliance on liberation. Second, the origins of the characteristics are explained separately. Finally, the gains and losses of the four types in the four periods are summarized. The second paragraph has two parts. First, it is stated that there are four types established separately because of four types of people. Then, the characteristics are explained extensively. Because those who flatter and deceive speak the Dharma, they rely on non-individuals (apudgala), etc. For those who flatter and deceive, they consider the teacher to be superior. Seeing (the teacher's) appearance and demeanor, they obediently rely on learning. Now, let them rely on the Dharma and not on people. They must debate with them, distinguish and decide, and they can know for themselves, not just by being close to people. It is in this.

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復有差別者。重釋前依。佛順世俗有二種言辭。一人二法。今令依法不依於人。不可聞佛隨人之言便亦依人。佛順世俗言辭不應執故。法又二種下釋第二依。因順世間說于文字以詮義理。不應但聞順世文字即為究竟。故令依義。佛所說經或有了義等者。釋第三依。雖令依義不得隨自見取之為勝。故依了義經。了義四重相如余處。世尊或時宣說依趣等者。釋第四依。人天因說識。涅槃因說智。了義經中為初修說識。為久修說智。有聞初修便執為極。今為遮此故說依智。取究竟故。第三結中。略依四時失不失故等者。得法時于依法智生不依於人。任持時義可文持非文義持陀羅尼故。觀察義時依了義非不了義疑智生故。法隨行時者。法謂滅諦。隨法謂道諦。修出離道時依智非識。此上四依從初行至後行。從粗修習至細修習究竟成滿如是次第。複次已說安立當知於此等者。前頌五門云。總標與安立作意相差別。攝諸經宗要最後眾雜義。已解總標安立。自下第三段文合釋作意及相二門。此中所緣即是相故。文合為三。初標起。次別釋。后通辨。作意差別者下別釋。中初釋作意。后釋所緣。初中有三。初標列七作意四十作意名。次別釋四十作意行相。后以七作意與四十作意相攝。作意體者即遍行數。修定慧時作意用增故。對法說。

【現代漢語翻譯】 現代漢語譯本： 還有其他的差別。重新解釋前面的四依。佛陀順應世俗有兩種言辭：一是依人，二是依法。現在要人們依法而不依人。不能因為聽到佛陀隨順人說的言辭，就也去依人。佛陀順應世俗的言辭不應該執著。 法又有兩種，下面解釋第二依。因為順應世間而說文字，用以詮釋義理。不應該只聽順應世間的文字就認為是究竟。所以要人們依義。 佛陀所說的經典，或者有了義等，解釋第三依。即使要人們依義，也不能隨自己的見解而認為是最好的。所以要依了義經。了義的四重相，如同其他地方所說。 世尊有時宣說依趣等，解釋第四依。對人天（Deva and human beings）說因識（consciousness），對涅槃（Nirvana）說智（wisdom）。在了義經中，為初學者說識，為久修者說智。有人聽到初學者的說法就執著認為是極高的。現在爲了遮止這種現象，所以說要依智。因為要取究竟的緣故。 第三總結中，略依四時失不失等，在得法時，于依法智生起，不依於人。任持時，義可以被文字保持，而不是文字被義保持，這是陀羅尼（Dharani）的緣故。觀察義時，依了義而不是不了義，疑智生起的緣故。法隨行時，法指的是滅諦（Cessation of suffering）。隨法指的是道諦（The path to the cessation of suffering）。修出離道時，依智而不是識。這以上四依，從最初的修行到最後的修行，從粗略的修習到細緻的修習，究竟圓滿，就是這樣的次第。 再次，已經說了安立，應當知道於此等，前面的頌文五門說：總標與安立，作意相差別，攝諸經宗要，最後眾雜義。已經解釋了總標和安立。從下面第三段文字開始，合併解釋作意和相這兩個門。這裡所緣就是相的緣故。文字合併爲三部分：初標起，次別釋，后通辨。作意差別等，下面分別解釋。其中先解釋作意，后解釋所緣。初中有三部分：首先標列七作意和四十作意的名稱，其次分別解釋四十作意的行相，最後用七作意與四十作意相互攝持。作意的本體就是遍行數（universal mental factors）。修定慧時，作意的作用增強，所以《對法論》（Abhidharma）這樣說。

【English Translation】 English version: Furthermore, there are other distinctions. Re-explaining the previous four reliances. The Buddha, in accordance with worldly customs, has two kinds of speech: one relies on the person, and the other relies on the Dharma. Now, people are instructed to rely on the Dharma and not on the person. One should not, upon hearing the Buddha's words that accord with people, also rely on the person. The Buddha's words that accord with worldly customs should not be clung to. The Dharma also has two aspects; the second reliance is explained below. Because of according with the world, words are spoken to explain the meaning of the principles. One should not merely hear the words that accord with the world and consider them to be ultimate. Therefore, people are instructed to rely on the meaning. The sutras spoken by the Buddha, or those with definitive meaning (Nītārtha), explain the third reliance. Even if people are instructed to rely on the meaning, they should not consider their own views to be the best. Therefore, one should rely on the sutras of definitive meaning. The four aspects of definitive meaning are as described elsewhere. The World Honored One sometimes proclaims reliance on refuge (Āśraya), etc., explaining the fourth reliance. For Deva and human beings, consciousness (Vijñāna) is spoken of as the cause; for Nirvana, wisdom (Jñāna) is spoken of as the cause. In the sutras of definitive meaning, consciousness is spoken of for beginners, and wisdom is spoken of for those who have practiced for a long time. Some people, upon hearing the teachings for beginners, cling to them as the ultimate. Now, to prevent this, it is said to rely on wisdom, because one seeks the ultimate. In the third conclusion, briefly relying on the four times, whether there is loss or not, etc., when attaining the Dharma, the wisdom of relying on the Dharma arises, not relying on the person. During retention, the meaning can be held by the words, but not the words by the meaning; this is because of Dharani. When observing the meaning, rely on the definitive meaning and not the non-definitive meaning, because doubtful wisdom arises. When the Dharma follows practice, the Dharma refers to the Cessation of suffering (Nirodha). Following the Dharma refers to the path to the cessation of suffering (Mārga). When practicing the path of liberation, rely on wisdom and not consciousness. These above four reliances, from the initial practice to the final practice, from coarse practice to subtle practice, ultimately complete and fulfill in this order. Again, having spoken of establishment (Sthāpana), one should know that in these, the previous verse of five doors says: 'General mark and establishment, the difference of attention and characteristic, encompassing the essential principles of all sutras, and finally, various miscellaneous meanings.' The general mark and establishment have already been explained. From the third section of text below, the two doors of attention and characteristic are explained together. What is cognized here is the characteristic. The text is combined into three parts: initial mark, separate explanation, and general discussion. 'The difference of attention,' etc., is explained separately below. Among them, attention is explained first, and then what is cognized. The first part has three sections: first, the names of the seven attentions and forty attentions are listed; second, the aspects of the forty attentions are explained separately; and finally, the seven attentions and forty attentions are mutually inclusive. The substance of attention is the universal mental factors (Sarvatraga). When cultivating Samadhi and Prajna, the function of attention increases; therefore, the Abhidharma says so.

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作意增長利益者。謂善順奢摩他毗缽奢那故。然明七作意但約定地。四十作意寬通定散地。雖復通定散。而多分依彼位修。故於等引地明之。七作意相如下四十三卷三複次廣釋其相。並與四對治相攝。對法第九亦爾。二十八二十九說七作意與四作意三種瑜伽等相攝。皆廣如彼。今略辨七門。一三慧門。景師解云。了相通三慧。后六唯修慧。基師云。了相一種通聞修慧。餘六唯修。或七皆修慧。二名義緣。了相通緣名義。餘六唯緣于義。三漏無漏。第八十說。皆通有漏。四三學門。了相加行究竟果作意通於三學。餘五有學及以俱非不通無學。如下相攝中。五四道門。基師解云。了相勝解觀察作意通於方便勝進二道。遠離作意唯無間道。攝樂作意通四道。加行究竟作意通無間勝進道。第七作意唯解脫道。此依二乘修習四道。后品所有加行無間等皆前品勝進道故。菩薩不然。剎那剎那容具四故。義準應知。今依離諸地。了相勝解故通勝進引生無間。觀察作意亦通加行。后品無間是前品勝進。故說第六亦通勝進。通依九地並七門作意實義如是。六十二說了相勝解加行道攝遠離及加行究竟作意無間道攝攝樂作意四種道攝觀察作意勝進道攝者。此依初離欲染別離上染加行道說。依容預勝進。不說后品無間是前勝進道故。加行究竟作

【現代漢語翻譯】 現代漢語譯本 作意增長利益者，指的是善巧順應奢摩他（止，止息念慮）和毗缽奢那（觀，如實觀察）的修行。雖然『明七作意』只限定於禪定地，而『四十作意』則廣泛地通行於定地和散地。雖然通行於定地和散地，但大部分是依據這些位次來修習的，所以在等引地（禪定狀態）中闡明它們。七作意的體相，在《瑜伽師地論》第四十三卷中有詳細的解釋，並與四種對治法相互攝持。《對法論》第九卷也是如此。第二十八和二十九卷講述了七作意與四作意三種瑜伽等相互攝持的關係，都詳細地記載在那裡。現在簡要地辨別七個方面：一、三慧門：景師解釋說，『了相作意』通於聞、思、修三慧，後面的六種作意只屬於修慧。基師說，『了相作意』這一種通於聞、修二慧，其餘六種只屬於修慧，或者說七種都屬於修慧。二、名義緣：『了相作意』通於緣名和緣義，其餘六種只緣于義。三、有漏無漏：第八十卷說，七種作意都通於有漏。四、三學門：『了相作意』、『加行作意』、『究竟作意』、『果作意』通於戒、定、慧三學，其餘五種作意屬於有學和非學非無學，不通於無學，如下面的相攝中所說。五、四道門：基師解釋說，『了相作意』、『勝解作意』、『觀察作意』通於方便道和勝進道，『遠離作意』只屬於無間道，『攝樂作意』通於四道，『加行作意』、『究竟作意』通於無間道和勝進道，第七種作意只屬於解脫道。這是依據二乘修習四道來說的。後面的品中所有的加行道、無間道等都是前面品中的勝進道。菩薩則不然，剎那剎那都具備四道，依此義可以類推得知。現在依據離諸地的情況，『了相作意』、『勝解作意』通於勝進道，從而引生無間道，『觀察作意』也通於加行道。後面的品中的無間道是前面品中的勝進道，所以說第六種作意也通於勝進道。總的來說，依據九地和七門作意，其實際意義就是這樣。第六十二卷說，『了相作意』、『勝解作意』屬於加行道所攝，『遠離作意』和『加行究竟作意』屬於無間道所攝，『攝樂作意』屬於四種道所攝，『觀察作意』屬於勝進道所攝。這是依據最初離開欲染、分別離開上染的加行道來說的。依據容預勝進，不說後面的品中的無間道是前面品中的勝進道，『加行究竟作意』……

【English Translation】 English version Those who increase benefits through attention (作意, Zuoyi) refer to skillfully conforming to Śamatha (奢摩他, tranquility, cessation of thought) and Vipaśyanā (毗缽奢那, insight, observing reality as it is). Although the 'Seven Attentions Explained' are limited to the meditative grounds, the 'Forty Attentions' broadly encompass both meditative and scattered grounds. Although encompassing both, they are mostly practiced based on those positions, hence they are explained in the state of Samāpatti (等引地, meditative absorption). The characteristics of the seven attentions are extensively explained in the forty-third fascicle of the Yogācārabhūmi-śāstra, along with their inclusion in the four antidotes. The ninth book of the Abhidharma-samuccaya is similar. The twenty-eighth and twenty-ninth books discuss the mutual inclusion of the seven attentions with the four attentions and the three yogas, all extensively detailed therein. Now, we briefly distinguish seven aspects: 1. The Gate of the Three Wisdoms: Master Jing explains that 'Attention to Characteristics' (了相作意, Liao Xiang Zuoyi) encompasses the three wisdoms of hearing, thinking, and cultivation, while the latter six only belong to cultivation wisdom. Master Ji states that 'Attention to Characteristics' encompasses the two wisdoms of hearing and cultivation, while the remaining six only belong to cultivation wisdom, or all seven belong to cultivation wisdom. 2. Name, Meaning, and Object: 'Attention to Characteristics' encompasses objects of name and meaning, while the remaining six only focus on meaning. 3. Defiled and Undefiled: The eightieth book states that all seven encompass defilement. 4. The Gate of the Three Learnings: 'Attention to Characteristics', 'Application Attention' (加行作意, Jia Xing Zuoyi), 'Ultimate Attention' (究竟作意, Jiu Jing Zuoyi), and 'Result Attention' (果作意, Guo Zuoyi) encompass the three learnings of morality, concentration, and wisdom. The remaining five attentions belong to the stage of learners and neither learners nor non-learners, not encompassing the stage of non-learners, as stated in the following inclusion. 5. The Gate of the Four Paths: Master Ji explains that 'Attention to Characteristics', 'Resolving Attention' (勝解作意, Sheng Jie Zuoyi), and 'Observing Attention' (觀察作意, Guan Cha Zuoyi) encompass the paths of preparation and progress, 'Renouncing Attention' (遠離作意, Yuan Li Zuoyi) only belongs to the path of immediate consequence, 'Enjoying Attention' (攝樂作意, She Le Zuoyi) encompasses the four paths, 'Application Attention' and 'Ultimate Attention' encompass the paths of immediate consequence and progress, and the seventh attention only belongs to the path of liberation. This is based on the Śrāvakas' (聲聞乘, Hearers) practice of the four paths. The application path, the path of immediate consequence, etc., in the later sections are all paths of progress in the earlier sections. Bodhisattvas are different, as they possess the four paths in every moment, which can be inferred accordingly. Now, based on leaving the various grounds, 'Attention to Characteristics' and 'Resolving Attention' encompass the path of progress, thereby giving rise to the path of immediate consequence, and 'Observing Attention' also encompasses the path of application. The path of immediate consequence in the later sections is the path of progress in the earlier sections, hence it is said that the sixth attention also encompasses the path of progress. In general, based on the nine grounds and the seven attentions, the actual meaning is thus. The sixty-second book states that 'Attention to Characteristics' and 'Resolving Attention' are included in the path of application, 'Renouncing Attention' and 'Ultimate Attention' are included in the path of immediate consequence, 'Enjoying Attention' is included in the four paths, and 'Observing Attention' is included in the path of progress. This is based on the path of application of initially leaving desire and separately leaving higher desires. Based on the provisional progress, it is not said that the path of immediate consequence in the later sections is the path of progress in the earlier sections, 'Ultimate Application Attention'...

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意唯無間。觀察作意依斷中品進修道說唯勝進道。不說已后為加行道。亦不相違。第七作意為解脫道義準可知。故論不說。六以三瑜伽師相攝。基云。一者初習業有二種。一于作意初習業者。安住一緣勤修作意。乃至未得所修作意未能觸證心一境性。二凈煩惱初習業者。謂已證得所修作意。于諸煩惱欲凈其心正勤修習了相作意。二者已習行瑜伽師者。謂中五作意已善修習。三者度作意瑜伽師者。謂住第七作意超過加行方便所修住修果故。準此三瑜伽師。二十八又說順解脫分名初習業。順抉擇分名已習行。諦現觀后名度作意。即顯了相在順解脫。次五作意在順抉擇。第七作意在諦現觀后。若作此說。便與四十作意中有學等三相攝文違。七種作意皆通有學。初及第七亦通無學。由此故知三瑜伽師別依位配與七作意相攝義殊。兩門自別。不可以三瑜伽師與七相攝。便顯七作意三位亦然。不可於此浪生分別。然三瑜伽師二十八中總配七作意。不依三位配七作意。如在非學非無學具七作意。在有學位資糧道有具七作意。先依世間道進離染故。亦有資糧道不修七作意不修定故。加行道中方具七作意進離欲界九品染故。得現觀后亦起七作意進離上地染故。七緣假實門。了相勝解加行究竟果三通緣假實。下明此三通攝勝解作意及真實作

【現代漢語翻譯】 現代漢語譯本： 『意唯無間』（指作意之間沒有間隔）。觀察作意、作意依斷中品進修道，說唯勝進道，不說已后為加行道，亦不相違。第七作意為解脫道，意義準此可知，故論不說。六，以三瑜伽師相攝。基（指《瑜伽師地論》）云：『一者初習業有二種。一于作意初習業者，安住一緣勤修作意，乃至未得所修作意，未能觸證心一境性。二凈煩惱初習業者，謂已證得所修作意，于諸煩惱欲凈其心，正勤修習了相作意。二者已習行瑜伽師者，謂中五作意已善修習。三者度作意瑜伽師者，謂住第七作意，超過加行方便所修住修果故。』準此三瑜伽師，二十八又說順解脫分名初習業，順抉擇分名已習行，諦現觀后名度作意。即顯了相在順解脫，次五作意在順抉擇，第七作意在諦現觀后。若作此說，便與四十作意中有學等三相攝文違。七種作意皆通有學，初及第七亦通無學。由此故知三瑜伽師別依位配與七作意相攝義殊，兩門自別。不可以三瑜伽師與七相攝，便顯七作意三位亦然。不可於此浪生分別。然三瑜伽師二十八中總配七作意，不依三位配七作意。如在非學非無學具七作意，在有學位資糧道有具七作意，先依世間道進離染故。亦有資糧道不修七作意，不修定故。加行道中方具七作意，進離欲界九品染故。得現觀后亦起七作意，進離上地染故。七緣假實門。了相、勝解、加行、究竟、果三通緣假實。下明此三通攝勝解作意及真實作意。

【English Translation】 English version: 'Intentions are without interval' (meaning there is no gap between intentions). Observing intention, intention relying on the intermediate stage of cutting off, and progressing on the path of cultivation, it is said to be solely the path of superior progress. Not mentioning the subsequent stage as the path of application is not contradictory. The seventh intention is the path of liberation, the meaning of which can be inferred accordingly, hence it is not discussed in the treatise. Six, they are encompassed by the three Yogācāryas. The Yogācārabhūmi-śāstra states: 'Firstly, those initially practicing have two types. One, those initially practicing intention, abide in one object and diligently cultivate intention, until they have not attained the intention being cultivated and have not been able to touch and realize the nature of the mind being one with the object. Two, those initially practicing purifying afflictions, refer to those who have already attained the intention being cultivated, and in regards to various afflictions, desire to purify their minds, and diligently cultivate the intention of perceiving characteristics. Secondly, those Yogācāryas who have already practiced, refer to those who have well cultivated the middle five intentions. Thirdly, those Yogācāryas who have transcended intention, refer to those who abide in the seventh intention, surpassing the fruits of abiding and cultivation cultivated through the means of application.' According to these three Yogācāryas, the twenty-eighth also states that the part conforming to liberation is called initial practice, the part conforming to ascertainment is called already practiced, and after the vision of truth is called transcending intention. That is, perceiving characteristics is in conforming to liberation, the next five intentions are in conforming to ascertainment, and the seventh intention is after the vision of truth. If this is said, then it contradicts the text that the forty intentions are encompassed by the three aspects such as learners. The seven types of intentions all connect to learners, the first and seventh also connect to non-learners. Therefore, it is known that the three Yogācāryas separately rely on positions and are matched with the meaning of the seven intentions being encompassed is different, the two approaches are distinct. One cannot use the three Yogācāryas being encompassed by the seven to show that the three positions of the seven intentions are also the same. One should not carelessly generate distinctions here. However, the three Yogācāryas generally match the seven intentions in the twenty-eighth, not matching the seven intentions according to the three positions. For example, those who are neither learners nor non-learners possess the seven intentions, those in the path of accumulation in the stage of learning possess the seven intentions, because they first rely on the worldly path to progress and separate from defilements. There are also those in the path of accumulation who do not cultivate the seven intentions, because they do not cultivate concentration. Only in the path of application do they possess the seven intentions, progressing and separating from the nine grades of defilement in the desire realm. After attaining the vision of truth, they also arise with the seven intentions, progressing and separating from the defilements of the upper realms. The gate of seven conditions, false and real. Perceiving characteristics, superior understanding, application, ultimate, and fruit all connect to false and real. Below, it explains that these three all encompass the intention of superior understanding and the intention of reality.

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意故。觀察作意唯攝勝解作意即唯緣假。餘三作意一向緣實。以無間道唯緣如故。此就前門。余門隨應。如下當辨。四十作意為十一類。一初二教義。二四念住。三二假實。四凡聖三類。五斷初中后三類。六四類所緣。七六類修證離染。八四道。九四位修。十四類慧定離障而得自在。十一四類三乘因果所有作意。初四類為一通因。后七類唯在有學無學為別因。就別釋四十中。緣法謂聞慧緣義。思修者名依多勝非境唯爾。聞等緣義修亦緣教故。勝解作意者。對法第十一云一向世間作意。真實作意者。對法雲一向出世間及此後所得作意。即本智后智。此中所言以自相共相思惟諸法者。即后得智。緣真如理是根本智。有學作意有二。一自性者性是無漏。二在相續者約身份別。在學身中所有善作意若漏無漏皆名學作意。遍知作意等者。景雲。或有加行后得心外緣如名遍知。不正證故不能斷惑。或有遍知苦不觀真如不能斷惑。正斷作意俱作二事者。遍知真如復能斷惑。基云。遍知作意遠加行道。正斷作意近加行道及無間道。已斷作意謂餘二道。有分別無分別影像作意者。分別體境即三界心心所。以分別名攝三界法。五法之中相名分別之分別也。此二作意境體是一。觀止別故分為二種也。對法第十一說。有分別影像者。謂勝解作意

【現代漢語翻譯】 現代漢語譯本 意謂如此。觀察作意僅包含勝解作意（即只緣于假象）。其餘三種作意則一向緣于真實，因為無間道只緣于真如。這是就前面的說法而言，其餘方面則隨情況而定，如下文將詳細辨析。四十種作意可分為十一類：一、最初的兩種教義；二、四念住（身念住、受念住、心念住、法念住）；三、兩種假象和真實；四、凡夫和聖者的三類；五、斷除初、中、后三類煩惱；六、四類所緣境；七、六類修證以遠離染污；八、四道（加行道、無間道、解脫道、勝進道）；九、四位修（暖位、頂位、忍位、世第一位）；十、四類慧定以遠離障礙而獲得自在；十一、四類三乘（聲聞乘、緣覺乘、菩薩乘）因果的所有作意。最初四類為一種共通的因，后七類僅在有學和無學中作為不同的因。就分別解釋四十種作意而言，緣法是指聞慧緣于教義，思慧和修慧則被稱為依于多勝而非僅限於此境。聞慧等緣于教義，修慧也緣于教義。勝解作意，《對法》第十一中說，是『一向世間作意』。真實作意，《對法》中說，是『一向出世間及此後所得作意』，即根本智和后得智。這裡所說的以自相和共相思惟諸法，即是后得智。緣于真如理是根本智。有學作意有兩種：一是自性，其性質是無漏；二是在相續中，約身份別。在有學之身中，所有善的作意，無論是漏還是無漏，都稱為有學作意。遍知作意等，景法師說，『或者有加行后得心外緣如，名為遍知，因不正證，故不能斷惑。或者有遍知苦，不觀真如，不能斷惑。』正斷作意同時做兩件事，即遍知真如又能斷惑。窺基法師說，『遍知作意是遠加行道，正斷作意是近加行道及無間道。』已斷作意是指其餘二道（解脫道和勝進道）。有分別和無分別影像作意，分別的本體和境界即是三界的心和心所。以『分別』之名來涵蓋三界之法，五法中的相即是分別之分別。這兩種作意的境界和本體是一樣的，因為觀和止不同，所以分為兩種。《對法》第十一說，有分別影像，是指勝解作意。

【English Translation】 English version The meaning is thus. Observation-intention (作意) only encompasses ascertainment-intention (勝解作意), which exclusively focuses on the provisional (假). The remaining three intentions invariably focus on the real (實), because the immediate path (無間道) only focuses on suchness (如). This is in relation to the previous statement; other aspects depend on the circumstances, as will be analyzed in detail below. The forty intentions can be divided into eleven categories: 1. The initial two teachings; 2. The four foundations of mindfulness (四念住) (mindfulness of body, sensation, mind, and phenomena); 3. The two, provisional and real; 4. The three categories of ordinary beings and sages; 5. The three categories of severing the initial, middle, and final afflictions; 6. The four types of objects of focus; 7. The six types of cultivation and realization to be free from defilements; 8. The four paths (加行道, 無間道, 解脫道, 勝進道); 9. The four stages of cultivation (暖位, 頂位, 忍位, 世第一位); 10. The four types of wisdom and concentration to be free from obstacles and attain freedom; 11. All intentions related to the causes and effects of the three vehicles (三乘) (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). The first four categories are a common cause, while the latter seven categories are distinct causes only in the stages of learners (有學) and non-learners (無學). Regarding the separate explanation of the forty intentions, 'focusing on the Dharma' (緣法) refers to the wisdom of hearing (聞慧) focusing on the meaning of the teachings. The wisdom of thinking (思慧) and the wisdom of cultivation (修慧) are called relying on multiple superiorities rather than being limited to that state alone. The wisdom of hearing, etc., focuses on the meaning of the teachings, and the wisdom of cultivation also focuses on the teachings. Ascertainment-intention (勝解作意), the eleventh chapter of the Abhidharmasamuccaya (對法) states, is 'intention that is always worldly'. Real intention (真實作意), the Abhidharmasamuccaya states, is 'intention that is always supramundane and that which is attained after this', namely, fundamental wisdom (本智) and subsequent wisdom (后智). What is said here about contemplating phenomena with their own characteristics (自相) and common characteristics (共相) is subsequent wisdom. Focusing on the principle of suchness (真如) is fundamental wisdom. There are two types of learner's intention (有學作意): one is its nature, which is unconditioned (無漏); the other is in the continuum, distinguished by the body. In the body of a learner, all wholesome intentions, whether conditioned or unconditioned, are called learner's intentions. 'Comprehensive knowledge intention (遍知作意), etc.', Master Jing (景法師) says, 'Or there is subsequent mind of practice (加行后得心) that externally focuses on suchness, called comprehensive knowledge. Because it is not correctly realized, it cannot sever afflictions. Or there is comprehensive knowledge of suffering, but without contemplating suchness, it cannot sever afflictions.' Correct severance intention (正斷作意) does two things simultaneously, namely, comprehensively knowing suchness and also severing afflictions. Master Kuiji (窺基法師) says, 'Comprehensive knowledge intention is the distant path of practice (遠加行道), correct severance intention is the near path of practice (近加行道) and the immediate path (無間道).' Severed intention (已斷作意) refers to the remaining two paths (解脫道 and 勝進道). Differentiated and undifferentiated image intentions (有分別無分別影像作意), the substance and realm of differentiation are the mind and mental factors of the three realms (三界). The name 'differentiation' encompasses the dharmas of the three realms, and the characteristic (相) among the five dharmas is the differentiation of differentiation. The realm and substance of these two intentions are the same; because contemplation and cessation are different, they are divided into two types. The eleventh chapter of the Abhidharmasamuccaya states that differentiated image refers to ascertainment-intention.

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定慧所緣境。無分別影像所緣者。謂真實作意定慧所緣境。彼依有漏作意止觀名有分別影像。體是虛妄分別故。無漏止觀名無分別影像。體非虛妄故。此中依所緣境名分別體。能緣止觀分成二種。故不相違。事邊際所作成辨者。景師云。依下文判。前二位在地前。此後二在見修無學。無分別智緣彼真如即是身受心法通體遍滿一切名事邊際。所作成辨所緣作意中先就因辨。以其因中亦有隨分所作成辨道理故。謂我思惟如此如此者。謂緣因中自斷苦集非一重言如此。若我思惟如是如是者。反緣因中修證滅道。滅道非一重言如是。當有如此如此者。復令眾生當有如此斷除苦集。苦集非一重言如此。如是修證滅道。滅道非一重言如是。次緣于果故言及緣清凈所緣作意。下相攝中指緣彼因中。先所作事通七作意以為初門。指緣佛果以為後門。唯攝加行究竟果作意。于其修位更無別境。遠緣向前三種境界。所作成辨所緣作意者謂我思惟如此等者。依下文判唯在無學佛果。今此文中先因中自利利他辨作意。后就果辨。言謂我思惟如此如此者。無相見道止觀因緣理故總名事邊際境。于修位中更無別境。遠緣前三境。又前三境若在佛地總名所作成辨所緣作意。基法師釋。事邊際所成辨與對法論及下二十六相違。至彼當釋。言事邊際所作成

【現代漢語翻譯】 現代漢語譯本 定慧所緣境。無分別影像所緣者：指的是真實作意定慧所緣的境界。依靠有漏作意而修的止觀，稱為有分別影像，其本體是虛妄分別的緣故。無漏止觀稱為無分別影像，其本體不是虛妄的緣故。這裡，依靠所緣境而建立的名稱是分別體。能緣的止觀分為兩種，所以不互相違背。 事邊際所作成辨者：景師說，根據下文的判斷，前兩個位階在地前，此後兩個位階在見道、修道和無學道。無分別智所緣的彼真如，就是身、受、心、法通體遍滿一切，名為事邊際。所作成辨所緣作意中，先就因來辨別，因為因中也有隨分所作成辨的道理。說『我思惟如此如此』，是指緣因中自己斷除苦集，『如此』不是單單說一次。如果『我思惟如是如是』，反過來緣因中修證滅道，『如是』不是單單說一次。『當有如此如此』，是說再令眾生當有如此斷除苦集，『如此』不是單單說一次。『如是修證滅道』，『如是』不是單單說一次。其次是緣于果，所以說及緣清凈所緣作意。下文的相攝中，指緣彼因中，先前所作的事，貫通七作意，作為入門。指緣佛果，作為後門，只攝加行和究竟果作意。在修位中，沒有其他的境界。遠緣向前面的三種境界。所作成辨所緣作意，說『我思惟如此』等，根據下文的判斷，只在無學佛果。現在這段文字中，先在因中辨別自利利他作意，后就果來辨別。說『我思惟如此如此』，是無相見道止觀因緣的道理，總名為事邊際境。在修位中，沒有其他的境界，遠緣前三種境界。又，前三種境界如果在佛地，總名為所作成辨所緣作意。基法師解釋說，事邊際所成辨與《對法論》以及下文的二十六相違背，到那裡再解釋。說事邊際所作成

【English Translation】 English version The object of Samatha-vipassana (定慧): 'Object of non-differentiating image' refers to the object of Samatha-vipassana that is contemplated with true intention. The Samatha-vipassana based on contaminated intention is called 'differentiating image' because its essence is false discrimination. The uncontaminated Samatha-vipassana is called 'non-differentiating image' because its essence is not false. Here, the name established based on the object is the 'differentiating entity'. The Samatha-vipassana that cognizes is divided into two types, so they are not contradictory. Accomplishment and Discrimination of the Limit of Affairs (事邊際所作成辨): Master Jing said that according to the following text, the first two stages are before the Bhumi (地, ground), and the latter two are in the Path of Seeing (見道), Path of Cultivation (修道), and Path of No More Learning (無學道). The Suchness (真如) cognized by non-differentiating wisdom is the body, sensation, mind, and phenomena that pervade everything, called the Limit of Affairs. In the contemplation with accomplishment and discrimination, the cause is distinguished first, because there is also the principle of accomplishment and discrimination according to the cause. Saying 'I think like this, like this' means that in the cause, one cuts off suffering and accumulation, and 'like this' is not said only once. If 'I think like that, like that', conversely, in the cause, one cultivates and realizes cessation and the path, and 'like that' is not said only once. 'There should be like this, like this' means to enable sentient beings to cut off suffering and accumulation, and 'like this' is not said only once. 'Like that, cultivate and realize cessation and the path', and 'like that' is not said only once. Secondly, it is related to the result, so it is said to be related to the object of pure contemplation. In the following summary, it refers to the cause, and the previous actions are connected to the seven intentions as an introduction. Referring to the Buddha-fruit (佛果), it is the back door, only including the intention of the practice and the ultimate result. In the stage of cultivation, there are no other realms. It is far related to the previous three realms. The contemplation with accomplishment and discrimination, saying 'I think like this', according to the following text, is only in the Buddha-fruit of No More Learning. In this text, the intention of self-benefit and benefiting others is distinguished in the cause first, and then the result is distinguished. Saying 'I think like this, like this' is the principle of the cause and condition of non-image Path of Seeing Samatha-vipassana, generally called the Limit of Affairs realm. In the stage of cultivation, there are no other realms, far related to the previous three realms. Also, if the previous three realms are in the Buddha-ground, they are generally called the object of contemplation with accomplishment and discrimination. Master Ji explained that the accomplishment and discrimination of the Limit of Affairs contradicts the Abhidharma-samuccaya (對法論) and the following twenty-six, which will be explained there. Saying the accomplishment and discrimination of the Limit of Affairs

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辨所緣作意者。此有兩釋。一釋同對法。謂初是盡所有性。盡所有性謂蘊界處諸法體事唯爾所故。如所有性謂四聖諦十六行真如一切行無常一切行苦一切法無我涅槃寂靜空無愿無相。此唯諦理。或以諦門或以行門或以諸法嗢拖喃門或以解脫門。於前蘊處界處以義差別了知道理名如所有性。所作成就體即轉依。即顯初體。盡所有性唯后得智。如所有性通本后智。所作成辨即菩提涅槃二種轉依。此中事邊際所緣身受心法即盡所有及如所有。所作成辨即二轉依。謂我思惟如此如此是后得智緣法自性。若我思惟如是如是者是后得智緣法差別。當有如此如此是根本智證自性。當辨如是如是者是無分別智證差別。雖真如性非法差別。由加行作差別行。正智隨印證之。亦說為二。或我思惟如此如此謂后得智因。若我思惟如是如是是本智因。當有如此如此是后智果。當辨如如是如是本智果。此上總顯菩提轉依。清凈所緣是涅槃轉依。此解雖順對法。不順下與七種相攝。第二解云。此與對法所說不同。事邊際者謂緣現在身受心法事理邊際。所作成辨者謂現所作當辨事理。此有三釋。一云。我思惟如此如此者是散心所緣。若我思惟如是如是者是定心所緣。由作此散心思故。究竟當有如此如此決斷果遂。作是定心思故。究竟當辨決斷果遂。二

【現代漢語翻譯】 現代漢語譯本 辨所緣作意（指專注于所緣境的作意）。對此有兩種解釋。第一種解釋與《阿毗達磨》（Abhidharma，佛教論藏）相同。即最初是『盡所有性』（sarva-prakāra，指對一切事物所有方面的認知）。『盡所有性』是指蘊（skandha，構成個體的五種要素：色、受、想、行、識）、界（dhātu，十八界，即六根、六塵、六識）、處（āyatana，十二處，即六根、六塵）等諸法的體性和事相僅限於此。『如所有性』（yathāvad-darśana，指如實地認知事物本性的智慧）是指四聖諦（catvāri-ārya-satyāni，苦、集、滅、道）、十六行相（ṣoḍaśākārāḥ，觀四聖諦的十六種方式）、真如（tathatā，事物的真實本性）、一切行無常（anitya，一切事物皆無常）、一切行苦（duḥkha，一切事物皆是苦）、一切法無我（anātman，一切事物皆無我）、涅槃寂靜（nirvāṇa-śānta，涅槃是寂靜的）、空（śūnyatā，空性）、無愿（apraṇihita，不希求）、無相（animitta，無相）。這僅僅是真諦之理。或者通過諦門（觀察四聖諦的途徑），或者通過行門（實踐十六行相的途徑），或者通過諸法嗢拖喃門（udāna，綱要，通過概括性的方式），或者通過解脫門（通往解脫的途徑）。在前述的蘊、處、界中，以義理差別了知道理，名為『如所有性』。所作成就的本體即是轉依（āśraya-parāvṛtti，轉化所依，指通過修行轉變煩惱的根本）。即是彰顯最初的本體。『盡所有性』唯有後得智（prṣṭhalabdha-jñāna，證悟后獲得的智慧）才能達到，『如所有性』則通於根本智（mūla-jñāna，根本的智慧）和后得智。所作成辨即是菩提（bodhi，覺悟）和涅槃（nirvāṇa，寂滅）兩種轉依。此處的事邊際所緣（指對事物邊緣的專注）即是身、受、心、法，也就是『盡所有』和『如所有』。所作成辨即是兩種轉依。例如，我思惟如此如此，這是后得智緣於法的自性。如果我思惟如是如是，這是后得智緣於法的差別。當有如此如此，這是根本智證悟自性。當辨別如是如是，這是無分別智（nirvikalpa-jñāna，沒有分別的智慧）證悟差別。雖然真如的本性沒有法上的差別，但由於加行（prayoga，修行）而產生差別行相，正智（samyag-jñāna，正確的智慧）隨之印證，因此也說為二。或者，我思惟如此如此，這是后得智的因。如果我思惟如是如是，這是本智的因。當有如此如此，這是后智的果。當辨別如是如是，這是本智的果。以上總括地顯示了菩提轉依。清凈的所緣是涅槃轉依。這種解釋雖然順應了《阿毗達磨》，但不符合下文與七種相的攝屬關係。 第二種解釋說，這與《阿毗達磨》所說的不同。事邊際是指緣于現在的身、受、心、法的事理邊際。所作成辨是指現在所作和將要辨別的事理。對此有三種解釋。第一種解釋是，我思惟如此如此，這是散亂心（vikṣipta-citta，無法集中的心）的所緣。如果我思惟如是如是，這是禪定心（samāhita-citta，專注的心）的所緣。由於產生這種散亂心的思惟，最終會有如此如此的決斷結果。由於產生這種禪定心的思惟，最終會辨別決斷結果。第二種解釋是……

【English Translation】 English version Discriminating the object-oriented attention (referring to the attention focused on the object of contemplation). There are two interpretations of this. The first interpretation is the same as in the Abhidharma (Buddhist philosophical treatises). That is, initially it is 『sarva-prakāra』 (comprehensiveness, referring to the cognition of all aspects of everything). 『Sarva-prakāra』 means that the nature and phenomena of skandhas (the five aggregates constituting an individual: form, feeling, perception, volition, and consciousness), dhātus (the eighteen elements: six sense organs, six sense objects, and six consciousnesses), āyatanas (the twelve sense bases: six sense organs and six sense objects), and other dharmas are limited to these. 『Yathāvad-darśana』 (seeing things as they are, referring to the wisdom that truly recognizes the nature of things) refers to the Four Noble Truths (catvāri-ārya-satyāni: suffering, its origin, its cessation, and the path to its cessation), the Sixteen Aspects (ṣoḍaśākārāḥ, the sixteen ways of contemplating the Four Noble Truths), Tathatā (the true nature of things), the impermanence of all conditioned things (anitya, everything is impermanent), the suffering of all conditioned things (duḥkha, everything is suffering), the non-self of all dharmas (anātman, everything is without self), the peace of Nirvāṇa (nirvāṇa-śānta, Nirvāṇa is peaceful), emptiness (śūnyatā), desirelessness (apraṇihita, without aspiration), and signlessness (animitta, without characteristics). This is merely the truth of reality. Either through the door of the Truths (the path of observing the Four Noble Truths), or through the door of practice (the path of practicing the Sixteen Aspects), or through the door of the udāna of dharmas (udāna, summary, through a generalizing approach), or through the door of liberation (the path to liberation). In the aforementioned skandhas, āyatanas, and dhātus, understanding the principles through the differentiation of meanings is called 『yathāvad-darśana』. The achieved essence of what is made is āśraya-parāvṛtti (transformation of the basis, referring to the transformation of the root of afflictions through practice). That is, it reveals the initial essence. 『Sarva-prakāra』 can only be attained by post-attainment wisdom (prṣṭhalabdha-jñāna, wisdom gained after enlightenment), while 『yathāvad-darśana』 is accessible to both fundamental wisdom (mūla-jñāna, fundamental wisdom) and post-attainment wisdom. What is made and discriminated is the two āśraya-parāvṛtti of Bodhi (enlightenment) and Nirvāṇa (cessation). Here, the object of focus at the edge of phenomena (referring to the focus on the edge of phenomena) is body, feeling, mind, and dharma, which is 『sarva-prakāra』 and 『yathāvad-darśana』. What is made and discriminated is the two āśraya-parāvṛtti. For example, 『I think thus and thus,』 this is post-attainment wisdom related to the nature of dharma. If 『I think so and so,』 this is post-attainment wisdom related to the difference of dharma. When there is 『thus and thus,』 this is fundamental wisdom realizing the nature. When discriminating 『so and so,』 this is non-discriminating wisdom (nirvikalpa-jñāna, wisdom without discrimination) realizing the difference. Although the nature of Tathatā has no difference in dharma, due to the practice (prayoga, practice) of differentiated aspects, correct wisdom (samyag-jñāna, correct wisdom) follows and confirms it, so it is also said to be two. Or, 『I think thus and thus,』 this is the cause of post-attainment wisdom. If 『I think so and so,』 this is the cause of fundamental wisdom. When there is 『thus and thus,』 this is the result of post-wisdom. When discriminating 『so and so,』 this is the result of fundamental wisdom. The above comprehensively shows the āśraya-parāvṛtti of Bodhi. The pure object of focus is the āśraya-parāvṛtti of Nirvāṇa. Although this explanation aligns with the Abhidharma, it does not conform to the affiliation with the seven aspects below. The second explanation says that this is different from what is said in the Abhidharma. The edge of phenomena refers to the edge of the phenomena of body, feeling, mind, and dharma in the present. What is made and discriminated refers to what is being done now and what will be discriminated in the phenomena. There are three explanations for this. The first explanation is that 『I think thus and thus,』 this is the object of focus of a scattered mind (vikṣipta-citta, a mind that cannot concentrate). If 『I think so and so,』 this is the object of focus of a meditative mind (samāhita-citta, a focused mind). Because of producing this thought of a scattered mind, there will ultimately be a decisive result of 『thus and thus.』 Because of producing this thought of a meditative mind, there will ultimately be a discrimination of the decisive result. The second explanation is...

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云。思惟如此如此者是緣本質相。由此思故當有如此如此決斷果遂。若我思惟如是如是者是緣影像相。由此思故當辨如是如是決斷果遂。三云。謂我思惟如此如此者是緣法自性。由此思故當有如此如此決斷果遂。若我思惟如是如是者是緣法差別義。由此思故當辨如是如是決斷果遂。此上總顯有為成辨。雖違對法而為與下七相攝文相順。及緣清凈所緣作意者。此有二釋。一云。緣真如作意。二云。緣此無漏作意。以為所緣故云緣清凈所緣作意也。勝外思擇作意謂最初思擇諸法者。此是思慧。奢摩他而為上首者。依等引位勝解思擇。寂靜作意謂最初安心於內者。此思慧位等持安心。毗缽奢那而為上首者。謂修慧位所修等引。由勝解思擇作意故凈修智見者。慧為方便滿成慧故。由寂靜作意故生長輕安者。定為方便定成滿故。一分具分修作意故於諸蓋中心得解脫由無間殷重作意故於諸結中得解脫者。五蓋九結實通現種。現行相增今偏說為蓋。種子難斷相沉細故。今偏說為結。故說別斷。對治作意者謂由此故正舍諸惑任持于斷令諸煩惱遠離相續者。景師釋。謂無間道起在現在即證數滅名任持于斷。非謂解脫道起名為任持。基師釋。對治作意攝無間解脫道。順清凈及觀察近遠二勝進道。或清凈智非四道攝。六隨念者謂唸佛法等如菩

【現代漢語翻譯】 現代漢語譯本 云：如此這般地思惟，是緣的本質相。因為如此思惟，應當會有如此這般的決斷結果。如果我如此這般地思惟，是緣的影像相。因為如此思惟，應當能夠辨別出如此這般的決斷結果。 三云：我說如此這般地思惟，是緣的法自性。因為如此思惟，應當會有如此這般的決斷結果。如果我如此這般地思惟，是緣的法差別義。因為如此思惟，應當能夠辨別出如此這般的決斷結果。以上總的顯示了有為法的成就和辨別。雖然與對法相違背，但是爲了與下面的七相攝文相順。 以及緣清凈所緣作意：這裡有兩種解釋。一種說法是，緣真如（Tathata，事物的真實本性）作意。另一種說法是，緣此無漏（Anasrava，沒有煩惱）作意。因為以這個作為所緣，所以稱為緣清凈所緣作意。 勝外思擇作意，指的是最初思擇諸法的人。這是思慧。以奢摩他（Samatha，止）作為上首，是依據等引位（Samapatti，禪定）的勝解思擇。寂靜作意，指的是最初安心於內心的人。這是思慧位的等持安心。毗缽奢那（Vipassana，觀）作為上首，指的是修慧位所修的等引。 由於勝解思擇作意，所以能夠清凈修習智見。這是因為慧作為方便，圓滿成就慧的緣故。由於寂靜作意，所以能夠生長輕安。這是因為定作為方便，定的成就圓滿的緣故。一分具分修作意，所以對於諸蓋（Nivarana，五蓋）中心得解脫。由於無間殷重作意，所以對於諸結（Samyojana，九結）中得解脫。五蓋九結實際上貫通現行和種子。 現行相增盛，現在偏說為蓋。種子難以斷除，相狀沉細，現在偏說為結。所以說是分別斷除。對治作意，指的是因為這個緣故，能夠正確地捨棄諸惑，任持于斷，使諸煩惱遠離相續。景師解釋說，無間道（Anantarya-marga，無間道）生起在現在，立即證得數滅，名為任持于斷。不是說解脫道（Vimukti-marga，解脫道）生起才叫做任持。 基師解釋說，對治作意包括無間道和解脫道。順應清凈以及觀察近遠二勝進道。或者清凈智不被四道所攝。六隨念，指的是念佛法等，比如菩薩。

【English Translation】 English version It is said: Thinking in this way is the essential aspect of condition (緣). Because of this thinking, there should be such and such decisive results. If I think in this way, it is the image aspect of condition. Because of this thinking, such and such decisive results should be discerned. Thirdly, it is said: When I think in this way, it is the self-nature of the Dharma (法). Because of this thinking, there should be such and such decisive results. If I think in this way, it is the differential meaning of the Dharma. Because of this thinking, such and such decisive results should be discerned. The above generally shows the accomplishment and discernment of conditioned dharmas (有為法). Although it contradicts the Abhidharma (對法), it is in accordance with the following seven aspects of the text. And the pure object of attention (緣清淨所緣作意): There are two explanations for this. One explanation is to focus on the attention of Suchness (真如, Tathata). The other explanation is to focus on this non-outflow (無漏, Anasrava) attention. Because this is taken as the object of attention, it is called pure object of attention. Superior external contemplation attention (勝外思擇作意) refers to the person who initially contemplates all dharmas. This is contemplative wisdom. With Samatha (奢摩他, calming meditation) as the foremost, it is based on the superior understanding and contemplation in the state of Samapatti (等引位, meditative absorption). Tranquil attention (寂靜作意) refers to the person who initially settles the mind internally. This is the equanimous settling of the mind in the position of contemplative wisdom. With Vipassana (毗缽奢那, insight meditation) as the foremost, it refers to the Samapatti cultivated in the position of cultivating wisdom. Because of the attention of superior understanding and contemplation, pure cultivation of wisdom and insight is achieved. This is because wisdom is the means to fully accomplish wisdom. Because of the tranquil attention, lightness and ease grow. This is because concentration is the means to fully accomplish concentration. Because of the attention of partial cultivation, liberation from the hindrances (蓋, Nivarana) in the mind is attained. Because of the uninterrupted and earnest attention, liberation from the bonds (結, Samyojana) is attained. The five hindrances and nine bonds actually penetrate the manifest and seed forms. The manifest aspect increases, and now it is generally referred to as hindrances. The seeds are difficult to cut off, and the aspects are subtle, so now they are generally referred to as bonds. Therefore, it is said that they are separately cut off. Antidotal attention (對治作意) refers to the fact that because of this, one can correctly abandon all delusions, maintain the cutting off, and cause all afflictions to be far away from continuity. Master Jing explains that the path of immediate consequence (無間道, Anantarya-marga) arises in the present, and immediately realizes cessation by enumeration, which is called maintaining the cutting off. It is not said that the path of liberation (解脫道, Vimukti-marga) arises and is called maintaining. Master Ji explains that antidotal attention includes the path of immediate consequence and the path of liberation. It accords with purity and observes the two superior progressive paths of near and far. Or pure wisdom is not included in the four paths. The six recollections (隨念) refer to the recollection of the Buddha's teachings, such as the Bodhisattva.

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薩地說。自然運轉作意者謂於四時一得作意時者。下相攝得第六七意時。離第九品染無間解脫道。二正入已入根本定時者。由得此二作意故能正入根靜慮。此前二時是見道前方便。三修現觀時由前方便得入見道及與修道修于現觀。第四時者阿羅漢位正得謂無間道。已得謂解脫道。第三七作意與四十相攝中。先明七作意相。然隨文辨相攝。了相作意能了下地粗相上地靜相。此初作意聞思猶雜。自此已后一向修相。數數思惟此粗靜相數起勝解。名勝解作意。由習此故。初斷道生彼俱作意。名遠離作意故。諸上品煩惱及粗重皆悉已斷。復欣樂上斷。見上斷功德已。觸少分遠離喜樂。為除惛眠複數修習靜妙作意。以悅其心。名攝樂作意。如是行者方便善品所資持故。令欲界系中品所攝煩惱纏垢不復現行。因此為欲審察煩惱斷與未斷。復更作意觀察。便生隨順靜相。名觀察作意。如是行者數數觀察進修對治。為令欲界一切煩惱于暫時間得離系故。此對治道相應作意是初靜慮最後加行故。加行究竟作意。由此欲界下品煩惱一切不行。從此無間證得根本最初靜慮俱行作意。名加行究竟果作意。此中斷上品惑道初起難。故二作意為加行。斷後下品地滿亦難非初修。故一作意為加行。前品無間可有後品加行義。故斷中三品不說加行。后品

無間可有前品解脫道義。不說斷前六亦有解脫道。斷後三品地滿入根本地故。說第七作意為解脫道。明七作意相已。當隨文辨。了相攝緣法緣義者。基云。此有二釋。一云。了相通聞修慧故攝二種。一云。了相唯修慧。此說初起修亦緣於法故說攝二。前說緣法是聞慧。此說通修慧。前狹后寬不相違也。今因此文辨色界中三慧闕具。有義色界亦有思慧同成實說。彼云。三慧欲色一切如手居士生無熱天彼中說法。若人說法必思其義。故知色界亦有思慧。無色界中唯有修慧。故此文云。了相作意攝緣義。前云緣義作意者謂思修所成慧相應作意。既不言攝緣義一分但言攝緣義。故知了相通思慧也。又論既云了相猶為聞思之所間雜而言定地作意。故知色界亦有思慧。景雲了相通三慧者。蓋諧此乎。又對法第九卷說。由勝解作意為所求義發正方便。范師釋云。此重釋勝解作意。為所求義者。為所求下應斷上應得義。言發正方便者。發起修慧斷惑方便。所有聞思相應作意與前別者。前不為聞思所雜。此唯取聞思相應。此疏意言。色界亦有思慧。有義色界但有聞修無有思慧。同薩婆多。然此文云了相攝緣義者。緣義體廣。若在欲界緣義作意作意與思慧俱。在上界者與修慧俱。故了相作意俱攝定地緣法緣義。不攝欲界緣法緣義。文中既約

【現代漢語翻譯】 現代漢語譯本 無間（Anantarya，指無間道，佛教術語，意為沒有間斷的苦難）是否有前品解脫道（Vimoksha-marga，指解脫的道路）的意義？如果不斷除前六品煩惱，是否也有解脫道？因為斷除后三品煩惱才能圓滿進入根本地（Mulabhumi，指禪定的根本境界），所以說第七作意（Manaskara，指心理活動）是解脫道。 闡明了七作意（Sapta Manaskara）的體相之後，應當根據經文來辨析。關於『了相攝緣法緣義』，窺基（Kuiji，唐代法相宗大師）解釋說：『對此有兩種解釋。一種說法是，了相（指對事物表象的理解）通於聞慧（Sruta-prajna，聽聞佛法而獲得的智慧）和修慧（Bhavana-prajna，通過修行而獲得的智慧），所以包含這兩種智慧。另一種說法是，了相僅僅是修慧。』這裡說初起修行也緣於法（Dharma，指佛法），所以說包含兩種智慧。前面說緣法是聞慧，這裡說通於修慧，前者範圍窄，後者範圍寬，兩者並不矛盾。 現在根據這段經文來辨析（此處原文缺失，假定為『欲界』）中三種智慧的缺失和具備情況。有一種觀點認為，（此處原文缺失，假定為『欲界』）也有思慧（Cinta-prajna，通過思考而獲得的智慧），這與成實宗（Satyasiddhi School）的說法相同。成實宗認為：『三慧（指聞慧、思慧、修慧）在欲界、色界（Rupadhatu，指色界天）一切都有，比如手居士（Hastaka，人名）生於無熱天（Atapa，色界第四禪天）。他們在那裡說法，如果有人說法，必定思考其意義。』因此可知（此處原文缺失，假定為『欲界』）也有思慧。而在無（此處原文缺失，假定為『色界』）中只有修慧，所以這段經文說：『了相作意攝緣義』。前面說緣義作意是指與思慧和修慧相應的作意。既然沒有說包含緣義的一部分，而只是說包含緣義，所以可知了相也通於思慧。而且，論中既然說『了相』仍然與聞慧和思慧有所混雜，卻說是定地（Samadhi-bhumi，指禪定境界）的作意，因此可知（此處原文缺失，假定為『色界』）也有思慧。景（可能是人名）說『了相通於三慧』，大概就是這個意思吧。 另外，《對法論》（Abhidharma）第九卷說：『由於勝解作意（Adhimoksha-manaskara，指通過勝解而產生的心理活動）為所求的意義發起正確的方便。』范師（可能是人名）解釋說：『這是再次解釋勝解作意。為所求義，是指為所求的應當斷除的以及應當獲得的意義。』『發起正確的方便』，是指發起修慧斷除迷惑的方便。所有與聞慧和思慧相應的作意與前面所說的不同之處在於，前面所說的沒有與聞慧和思慧混雜，這裡只取與聞慧和思慧相應的。』這個疏文的意思是，（此處原文缺失，假定為『欲界』）也有思慧。有一種觀點認為，**（此處原文缺失，假定為『欲界』）只有聞慧和修慧，沒有思慧，這與薩婆多部（Sarvastivada，說一切有部）的觀點相同。然而，這段經文說『了相攝緣義』，緣義的本體範圍很廣。如果在欲界，緣義作意與思慧同時生起；在上界，則與修慧同時生起。因此，了相作意包含定地緣法緣義，不包含欲界緣法緣義。經文既然約 （此處原文缺失，無法完成翻譯）

【English Translation】 English version Can Anantarya (uninterrupted suffering) have the meaning of the prior stage of Vimoksha-marga (the path of liberation)? If the first six categories of afflictions are not eliminated, is there also a path to liberation? Because only by eliminating the last three categories of afflictions can one perfectly enter Mulabhumi (the fundamental state, referring to the fundamental state of Samadhi), it is said that the seventh Manaskara (mental activity) is the path to liberation. After clarifying the characteristics of the seven Manaskaras (Sapta Manaskara), one should analyze them according to the scriptures. Regarding 'understanding the characteristics and encompassing the causes of Dharma and meaning,' Kuiji (a master of the Faxiang School in the Tang Dynasty) explained: 'There are two interpretations for this. One interpretation is that understanding the characteristics (referring to the understanding of the appearance of things) is connected to Sruta-prajna (wisdom gained through hearing the Dharma) and Bhavana-prajna (wisdom gained through practice), so it includes both types of wisdom. Another interpretation is that understanding the characteristics is only Bhavana-prajna.' Here it says that the initial practice is also related to Dharma, so it is said to include both types of wisdom. The previous statement that being related to Dharma is Sruta-prajna, and this statement that it is connected to Bhavana-prajna, the former has a narrow scope, and the latter has a wide scope, so the two are not contradictory. Now, based on this passage, let's analyze the lack and possession of the three types of wisdom in the (original text missing, assumed to be 'Desire Realm'). One view is that the (original text missing, assumed to be 'Desire Realm') also has Cinta-prajna (wisdom gained through thinking), which is the same as the view of the Satyasiddhi School. The Satyasiddhi School believes: 'All three wisdoms (referring to Sruta-prajna, Cinta-prajna, and Bhavana-prajna) are present in the Desire Realm (Kamadhatu) and the Form Realm (Rupadhatu), such as Hastaka (a person's name) being born in Atapa (the fourth Dhyana heaven in the Form Realm). They preach the Dharma there, and if someone preaches the Dharma, they must think about its meaning.' Therefore, it can be known that the (original text missing, assumed to be 'Desire Realm') also has Cinta-prajna. However, in the non-(original text missing, assumed to be 'Form Realm'), there is only Bhavana-prajna, so this passage says: 'Understanding the characteristics Manaskara encompasses the causes of meaning.' The previous statement that being related to meaning Manaskara refers to the Manaskara corresponding to Cinta-prajna and Bhavana-prajna. Since it does not say that it includes a part of the causes of meaning, but only says that it includes the causes of meaning, it can be known that understanding the characteristics is also connected to Cinta-prajna. Moreover, since the treatise says that 'understanding the characteristics' is still mixed with Sruta-prajna and Cinta-prajna, but it is said to be the Manaskara of the Samadhi-bhumi (the state of Samadhi), it can be known that the (original text missing, assumed to be 'Form Realm') also has Cinta-prajna. Jing (possibly a person's name) said that 'understanding the characteristics is connected to the three wisdoms,' which is probably what he meant. In addition, the ninth volume of the Abhidharma says: 'Due to Adhimoksha-manaskara (mental activity arising from strong conviction), the correct means are initiated for the meaning sought.' Master Fan (possibly a person's name) explained: 'This is a re-explanation of Adhimoksha-manaskara. For the meaning sought, it refers to the meaning of what should be eliminated and what should be obtained. 'Initiating the correct means' refers to initiating the means of Bhavana-prajna to eliminate delusion. The difference between all Manaskaras corresponding to Sruta-prajna and Cinta-prajna and the previously mentioned ones is that the previously mentioned ones are not mixed with Sruta-prajna and Cinta-prajna, and here only those corresponding to Sruta-prajna and Cinta-prajna are taken.' The meaning of this commentary is that the (original text missing, assumed to be 'Desire Realm') also has Cinta-prajna. One view is that the (original text missing, assumed to be 'Desire Realm') only has Sruta-prajna and Bhavana-prajna, and no Cinta-prajna, which is the same as the view of the Sarvastivada. However, this passage says 'understanding the characteristics encompasses the causes of meaning,' and the essence of the causes of meaning is very broad. If it is in the Desire Realm, the Manaskara related to meaning arises simultaneously with Cinta-prajna; in the higher realms, it arises simultaneously with Bhavana-prajna. Therefore, understanding the characteristics Manaskara includes the causes of Dharma and meaning in the Samadhi state, and does not include the causes of Dharma and meaning in the Desire Realm. Since the scripture is about (original text missing, translation cannot be completed)

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定地明七作意。謂從初靜慮乃至非想。何須別簡欲界緣法緣義。故不言攝一分等。而言了相為聞思雜者。此為欲界聞思之所間。以未至定鄰近欲界故或出或入與聞雜。從此已上超越聞思一向修相故。基師等解三慧門云。了相聞修餘六唯修。或七皆修。其義可知。了相勝解究竟果三通攝勝解真實作意等者。景雲。由此文知。勝解作意通假實觀。觀察作意唯攝四十中勝解。七中餘三作意唯攝四十中真實。此就前門就余門者當知隨應者。四十作意中第七明勝解作意。謂修靜慮者隨其所欲于諸事相增益作意以為前門。次第十九云勝解思擇作意者。謂由此故或有最初思擇諸法。此是欲界思慧或奢摩他而為上首。此為後門。若依前門勝解作意唯假想觀。是故但是七中觀察作意所攝。若依後門勝解作意或有非七作意攝。謂或有最初思擇諸法或奢摩他而為上首。通為彼七作意。故云就後門者當知隨應。基師解云。了相勝解究竟果三通攝勝解真實作意者。了相通在初修及無學。一切初修多唯勝解。無學等修多是真實。勝解既為近加行道理通假實。究竟果作意在根本地中一切時位假實理通。觀察作意唯攝勝解者。是中三品勝進道故。初假解修不說通實。為後加行理亦通真。餘三作意唯攝真實者。為無間道多觀真故。此就前門就余門者當知隨

【現代漢語翻譯】 現代漢語譯本： 『定地明七作意』指的是從初禪（初靜慮）到非想非非想處定（非想）的七種作意。為什麼需要特別區分欲界所緣的法和所緣的義呢？因此，這裡沒有說包含一部分等等，而是說『了相』作意與『聞思』作意相雜。這是因為欲界的聞思會摻雜進來，因為未至定鄰近欲界，所以有時會進入欲界，有時會離開欲界，與聞思相雜。從這裡往上，就超越了聞思，完全是修習的行相了。窺基法師等人解釋三慧門時說：『了相』作意是聞思修，其餘六種作意只是修，或者七種都是修，其中的含義是可以理解的。『了相』、『勝解』、『究竟果』三種作意都包含勝解作意和真實作意等等。景法師說：『從這段文字可知，勝解作意貫通假觀和實觀，觀察作意只包含四十種作意中的勝解作意，七種作意中其餘三種作意只包含四十種作意中的真實作意。』這是就前門來說的，如果是就其他門來說，應當知道要隨應而定。在四十種作意中，第七種是明勝解作意，指的是修習禪定的人，隨著自己的意願，對於各種事相增益作意，作為前門。次第十九中說勝解思擇作意，指的是因為這個緣故，或許有人最初思擇諸法，這是欲界的思慧，或者以奢摩他（止）作為首要。這是後門。如果依照前門，勝解作意只是假想觀，因此只是七種作意中的觀察作意所包含的。如果依照後門，勝解作意或許不被七種作意所包含，指的是或許有人最初思擇諸法，或者以奢摩他作為首要，貫通那七種作意。所以說如果是就後門來說，應當知道要隨應而定。窺基法師解釋說：『了相、勝解、究竟果三種作意都包含勝解作意和真實作意，了相作意貫通初修和無學，一切初修大多隻是勝解，無學等修大多是真實。勝解既然是接近加行的道理，就貫通假和實。究竟果作意在根本地中，一切時位都貫通假理和實理。觀察作意只包含勝解作意，這是因為其中有三種殊勝的精進道，最初的假解修不說是貫通實，爲了後面的加行，道理也貫通真實。其餘三種作意只包含真實作意，因為在無間道中大多觀察真實。』這是就前門來說的，如果是就其他門來說，應當知道要隨應而定。

【English Translation】 English version: 『The Seven Mental Activities in the Definite Stage』 refers to the seven mental activities (作意 zuòyì) from the first dhyana (初靜慮 chū jìnglǜ) up to the state of neither perception nor non-perception (非想非非想處定 fēixiǎngfēifēixiǎng chùdìng, or 非想 fēixiǎng). Why is it necessary to specifically distinguish between the dharma (法 fǎ) and meaning (義 yì) that are objects of the desire realm (欲界 yùjiè)? Therefore, it doesn't say 'including a portion' etc., but rather that the 『perception of characteristics』 (了相 liǎo xiāng) mental activity is mixed with 『hearing and thinking』 (聞思 wén sī) mental activities. This is because the hearing and thinking of the desire realm are mixed in, as the preliminary concentration (未至定 wèizhì dìng) is close to the desire realm, so it sometimes enters and sometimes leaves the desire realm, mixing with hearing and thinking. From here upwards, it transcends hearing and thinking, and is entirely the aspect of cultivation. The master Kuiji (窺基法師 Kuījī fǎshī) and others explain the three wisdom gates (三慧門 sān huìmén) by saying: 『The 「perception of characteristics」 mental activity is hearing, thinking, and cultivation; the other six mental activities are only cultivation, or all seven are cultivation.』 The meaning within this is understandable. The three mental activities of 『perception of characteristics,』 『understanding』 (勝解 shèngjiě), and 『ultimate result』 (究竟果 jiūjìng guǒ) all encompass the understanding mental activity and the true mental activity etc. Dharma Master Jing (景法師 Jǐng fǎshī) says: 『From this passage, it can be known that the understanding mental activity penetrates both the false contemplation and the true contemplation; the observation mental activity only includes the understanding mental activity among the forty mental activities; and the remaining three mental activities among the seven mental activities only include the true mental activity among the forty mental activities.』 This is speaking from the perspective of the former gate; if it is speaking from the perspective of other gates, it should be known that it should be determined accordingly. Among the forty mental activities, the seventh is the clear understanding mental activity, which refers to those who cultivate dhyana, according to their wishes, increasing mental activity towards various phenomena, as the former gate. The nineteenth in the sequence says the understanding and deliberation mental activity, which refers to because of this reason, perhaps someone initially deliberates on all dharmas, this is the wisdom of thinking in the desire realm, or with shamatha (奢摩他 shēmótuō, calming) as the foremost. This is the latter gate. If according to the former gate, the understanding mental activity is only the contemplation of false appearances, therefore it is only included in the observation mental activity among the seven mental activities. If according to the latter gate, the understanding mental activity may not be included in the seven mental activities, which refers to perhaps someone initially deliberates on all dharmas, or with shamatha as the foremost, penetrating those seven mental activities. Therefore, it is said that if it is speaking from the perspective of the latter gate, it should be known that it should be determined accordingly. Master Kuiji explains: 『The three mental activities of perception of characteristics, understanding, and ultimate result all encompass the understanding mental activity and the true mental activity; the perception of characteristics mental activity penetrates both the initial cultivation and the no-more-learning (無學 wúxué), all initial cultivation is mostly just understanding, the cultivation of the no-more-learning etc. is mostly true. Since understanding is the principle of approaching the preliminary practice, it penetrates both the false and the true. The ultimate result mental activity in the fundamental ground, at all times and positions, penetrates both the false principle and the true principle. The observation mental activity only includes the understanding mental activity, this is because there are three excellent paths of progress within it, the initial false understanding cultivation is not said to penetrate the true, for the sake of the later preliminary practice, the principle also penetrates the true. The remaining three mental activities only include the true mental activity, because in the path of immediate succession (無間道 wújiàn dào) most observe the true.』 This is speaking from the perspective of the former gate; if it is speaking from the perspective of other gates, it should be known that it should be determined accordingly.

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應者。此就前說七作意與二相攝。就余別義了相多唯勝解初起修故。究竟果唯真實解脫道故。觀察作意通勝解真實能為勝進加行道故。餘四如前。故說就余門當知隨應。不說七種皆與前別也。有釋。前文解真實作意相。謂以自相共相及真如相如理思惟諸法作意。今此文以緣自共相為前門。通三乘說故。以緣真如為余門。唯菩薩故。若就余門非了相等為通真實。故云隨應。二種作意亦攝無學作意者。此依得果已數生厭離故有了相。依斷煩惱道說中五作意。無學已無故不說有。觀察攝遍知者。觀察亦通加行道故。觀察唯攝有分別者。勝進道中多起慧故。由此偏說非無無分別。事邊際所緣作意遍一切攝者。景釋。七作意中遠離攝樂加行究竟加行究竟果。於此四中前三是無㝵道定緣真如。加行究竟果是解脫道亦緣真如。皆攝事邊際所緣作意。余有了相勝解觀察作意。或是方便道與加行智相應求證真如。或在勝進道與后智相應反緣觀察中所證真如。雖心外見如亦得名緣事邊際境。故七作意皆攝事邊際所緣作意。所作成辨若就初門遍攝一切就第二門唯加行究竟果作意所攝者。上明所作成辨所緣作意者。謂我思惟如此如此等。此是初門約就因中辨此所作成辨作意。故攝七作意。此據隨分成辨七作意。次云及緣清凈所緣作意。就此第二

【現代漢語翻譯】 現代漢語譯本： 應者：這是就前面所說的七種作意與兩種相的統攝關係而言的。如果就其他的區別意義來說，了相作意大多隻是勝解作意初起時的修習。究竟果位只是真實解脫道。觀察作意貫通勝解和真實，能夠作為勝進加行道。其餘四種作意如前所述。所以說，就其他方面來說，應當知道是隨應的，並不是說七種作意都與前面不同。有一種解釋是，前面的經文解釋了真實作意的相，即以自相、共相以及真如相如理思惟諸法的作意。現在的這段經文以緣自相和共相作為前門，這是通於三乘而說的。以緣真如作為余門，這只是菩薩才有的。如果就其他方面來說，非了相等作意是通於真實的，所以說是隨應的。兩種作意也統攝了無學作意，這是依據證得果位后數數生起厭離心而說有了相。依據斷煩惱道來說，只有五種作意，無學已經沒有煩惱，所以不說有。觀察作意統攝了遍知，因為觀察也貫通加行道。觀察作意只統攝有分別的，因為在勝進道中大多生起智慧，因此偏重於說有分別，並非沒有無分別。事邊際所緣作意遍一切統攝，景法師解釋說，七種作意中，遠離攝、樂加行、究竟加行、究竟果，在這四種作意中，前三種是無㝵道定緣真如，加行究竟果是解脫道，也緣真如，都統攝於事邊際所緣作意。其餘的了相、勝解、觀察作意，或者是在方便道中與加行智相應而求證真如，或者是在勝進道中與后智相應而反緣觀察中所證的真如。即使心外見如，也可以名為緣事邊際境。所以說，七種作意都統攝於事邊際所緣作意。所作成辨，如果就初門來說，遍攝一切，如果就第二門來說，只有加行究竟果作意所攝。上面說明了所作成辨所緣作意，即我思惟如此如此等等。這是初門，約就因中辨此所作成辨作意，所以統攝七種作意。這是依據隨分成辨七種作意。其次說及緣清凈所緣作意，就這第二門來說。

【English Translation】 English version: 'Answering': This refers to the relationship of the seven 'manaskaras' (作意, mental activities) mentioned earlier with the two 'lakshanas' (相, characteristics). Regarding other distinct meanings, 'laksana-manaskara' (了相作意, attention to characteristics) mostly refers to the initial cultivation of 'adhimoksha-manaskara' (勝解作意, comprehensive understanding). The ultimate result is the 'tathata-vimoksha-marga' (真實解脫道, path of true liberation). 'Vipashyana-manaskara' (觀察作意, observation) connects 'adhimoksha' and 'tathata', serving as the 'vishesha-prayogamarga' (勝進加行道, path of advanced application). The remaining four 'manaskaras' are as previously described. Therefore, it is said that regarding other aspects, it should be understood accordingly; it is not that all seven 'manaskaras' are different from what was mentioned earlier. Some explain that the previous text explained the characteristics of 'tathata-manaskara' (真實作意, true mental activity), which is the 'manaskara' of contemplating all 'dharmas' (法, phenomena) according to reason with respect to their 'svalakshana' (自相, self-characteristic), 'samanya-lakshana' (共相, common characteristic), and 'tathata-lakshana' (真如相, characteristic of suchness). The current text uses the 'alambana' (緣, object of focus) of 'svalakshana' and 'samanya-lakshana' as the 'purva-dvara' (前門, front gate), which is spoken of in relation to the Three Vehicles. Using the 'alambana' of 'tathata' as the 'uttara-dvara' (余門, other gate) is only for 'bodhisattvas' (菩薩, enlightened beings). Regarding other aspects, 'non-laksana', etc., are connected to 'tathata', so it is said to be accordingly. The two 'manaskaras' also encompass 'ashaiksha-manaskara' (無學作意, mental activity of the non-learner), which is based on the arising of aversion after attaining the result. Based on the path of severing 'kleshas' (煩惱, afflictions), there are only five 'manaskaras'; the 'ashaiksha' has no 'kleshas', so it is not mentioned. 'Vipashyana-manaskara' encompasses 'parijnana' (遍知, complete knowledge), because 'vipashyana' also connects to the 'prayogamarga' (加行道, path of application). 'Vipashyana-manaskara' only encompasses those with 'vikalpa' (分別, discrimination), because wisdom mostly arises in the 'vishesha-marga' (勝進道, path of advancement), so it is emphasized that there is 'vikalpa', not that there is no 'nirvikalpa' (無分別, non-discrimination). 'Vastu-paryanta-alambana-manaskara' (事邊際所緣作意, mental activity focused on the limit of the object) encompasses everything. 'Jing' explains that among the seven 'manaskaras', 'viraga-samgraha' (遠離攝, detachment collection), 'ananda-prayogamarga' (樂加行, joyful application), 'nishtha-prayogamarga' (究竟加行, ultimate application), and 'nishtha-phala' (究竟果, ultimate result), in these four 'manaskaras', the first three are 'anavarana-samadhi' (無㝊道定, unobstructed samadhi) focusing on 'tathata'. 'Nishtha-prayogamarga' and 'nishtha-phala' are the 'vimoksha-marga' (解脫道, path of liberation), also focusing on 'tathata', all encompassed by 'vastu-paryanta-alambana-manaskara'. The remaining 'laksana', 'adhimoksha', and 'vipashyana' 'manaskaras' are either in the 'upaya-marga' (方便道, path of skillful means) corresponding to 'prayogajnana' (加行智, knowledge of application) seeking to realize 'tathata', or in the 'vishesha-marga' corresponding to 'paschat-jnana' (后智, subsequent knowledge) reflecting on the 'tathata' realized in 'vipashyana'. Even seeing 'tathata' externally can be called focusing on the 'vastu-paryanta' (事邊際, limit of the object). Therefore, all seven 'manaskaras' are encompassed by 'vastu-paryanta-alambana-manaskara'. 'Kritya-karana-vyavasthana' (所作成辨, accomplishment of what is to be done), if based on the 'purva-dvara', encompasses everything; if based on the 'dvititya-dvara' (第二門, second gate), only 'nishtha-prayogamarga-phala-manaskara' (究竟加行果作意, mental activity of ultimate application and result) is encompassed. The above explains 'kritya-karana-vyavasthana-alambana-manaskara', which is 'I think like this, like that,' etc. This is the 'purva-dvara', based on the cause, distinguishing this 'kritya-karana-vyavasthana-manaskara', so it encompasses the seven 'manaskaras'. This is based on distinguishing the seven 'manaskaras' according to their parts. Next, it speaks of 'and alambana-shuddhi-alambana-manaskara' (及緣清凈所緣作意, and mental activity focused on the object of purity), based on this 'dvititya-dvara'.

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門唯就果辨所作成辨。故唯加行究竟果作意所攝。基云。初門依修有為果所成辨故通七所攝。就第二門唯加行究竟果攝者。謂前第二緣清凈所緣作意唯在佛果。無為轉依究竟辨故。最初勝解思擇作意皆所不攝若奢摩他而為上首遍一切攝者。前云勝解思擇作意者或有最初思擇諸法或奢摩他而為上首。最初勝解思擇作意即是欲善思慧故。非色界七作意攝。若依色界奢摩他中作彼勝解思擇作意。即七作意攝。前文復云寂靜作意者。謂由此故或有最初安心於內或毗缽奢那而為上首。今云若最初寂靜若毗缽舍那而為上首當知亦爾者。即前云或有最初安心於內。若初依欲界心中安住內境名寂靜作意即非七作意攝。若依修慧毗缽奢那起寂靜作意名為七作意攝。前六作意通攝一分及具分修等者。基云。有慧解脫修慧非定異生。得根本定未必修慧。究竟果作意據勝者說攝具分修。其俱解脫修具分故。隨順作意初二所攝等者。隨順作意厭壞所緣故初二攝。對治作意為無間道故攝遠離加行究竟及攝樂一分。攝樂作意通四道故。言順清凈作意唯攝樂一分所攝者。景師云。前解順清凈作意者。謂由此故修六隨念或復思惟隨一妙事。彼攝樂作意中具有四道。順清凈作意但攝一分勝進道。修六隨念等道理亦合攝彼觀察作意。以同是勝道故以易知故不說

。亦可修六隨念或隨緣一妙事非是斷惑。四道所攝故。唯是彼攝樂作意一分。以非勝進道故。不攝彼了相勝解觀察作意。故知攝樂作意通攝四道及非四道。復釋。言順觀察斷未斷作意唯觀察作意所攝此就斷對治攝若就所餘隨應當知者。前解順觀察作意者。謂由此故觀諸煩惱斷與未斷。或復觀察自已所證及先所證。觀諸法道理等作意。若依觀諸煩惱斷與未斷。釋順觀察作意。即順觀察唯攝七中觀察作意。以二同與斷對治道為方便故。故云此就斷對治說。若依次文復云文云或復觀察自已所證及先所觀諸法道理等文釋順觀察作意。順觀察作意別通了相勝解觀察及果四作意攝。非唯攝彼觀察作意。故云若就所餘隨應當知。基師釋。此就斷對治說就所餘隨應當知者。此有二釋。一云。唯釋順觀察斷與未斷作意唯觀察作意攝。所由依前中品斷對治勝進道說。若就所餘。后無間道之加行故亦是了相勝解攝樂三攝。若就下品斷對治說。亦加行究竟果作意所攝。故云隨應。二云。通說前四作意前來所攝。就別斷三品斷對治增上義說。依余具義。隨順作意初二及攝樂觀察攝。觀察亦通後加行。故順清凈作意亦觀察所攝。順觀察斷與未斷作意亦通攝樂加行究竟果攝。義如前說故言隨應。力勵作意皆不攝者。前解力勵作意謂修始業未得作意者。

【現代漢語翻譯】 現代漢語譯本 亦可修六隨念（指佛、法、僧、戒、舍、天六種隨念）或隨緣一妙事，並非是斷惑。因其為四道（加行道、無間道、解脫道、勝進道）所攝，故唯是彼攝樂作意（四作意之一，指攝取所樂之境的作意）的一部分。因為不是勝進道（四道之一，指超越前道的殊勝之道），所以不包括彼了相勝解觀察作意（四作意之一，指了知諸法相狀，並以勝解心觀察的作意）。因此可知，攝樂作意通攝四道及非四道。再解釋，『順觀察斷未斷作意』唯為觀察作意（四作意之一，指觀察諸法的作意）所攝，這是就斷對治（以斷除煩惱為目的的對治方法）而言。若就其餘情況，應當隨其相應情況而知。前文解釋『順觀察作意』，是指由此觀察諸煩惱斷與未斷，或者觀察自己所證及先前所證，觀察諸法道理等的作意。若依據觀察諸煩惱斷與未斷來解釋『順觀察作意』，則順觀察僅攝七作意（指七種作意，包括了相作意、勝解作意、觀察作意、攝樂作意、順觀察作意、加行作意、究竟果作意）中的觀察作意，因為二者都以斷對治道為方便。所以說『此就斷對治說』。若依據上文『或者觀察自己所證及先前所觀諸法道理等』來解釋『順觀察作意』，則順觀察作意分別通於了相勝解觀察及果四作意所攝，並非僅攝彼觀察作意。所以說『若就所餘隨應當知』。基師解釋：『此就斷對治說，就所餘隨應當知』，對此有兩種解釋。一種解釋是：僅解釋順觀察斷與未斷的作意，唯為觀察作意所攝，這是依據前中品斷對治勝進道所說。若就其餘情況，后無間道（四道之一，指斷除煩惱的直接之道）的加行，故也是了相勝解攝樂三作意所攝。若就下品斷對治來說，也為加行究竟果作意所攝。所以說『隨應』。另一種解釋是：通說前四作意（了相、勝解、觀察、攝樂）前來所攝，就特別斷三品斷對治增上義來說。依據其餘具義，隨順作意為初二（了相、勝解）及攝樂觀察所攝。觀察也通於後加行。故順清凈作意也為觀察所攝。順觀察斷與未斷的作意也通攝樂加行究竟果所攝。意義如前所說，故說『隨應』。力勵作意（指努力修行的作意）皆不攝者，前文解釋力勵作意是指修習初始階段尚未得作意者。

【English Translation】 English version One can also cultivate the six recollections (anusmrti) [Buddha, Dharma, Sangha, morality, generosity, and deities] or a wonderful event according to conditions, but this is not the severance of delusion. Because it is included within the four paths [path of accumulation, path of preparation, path of seeing, and path of cultivation], it is only a part of the 'gathering delight' (samgraha-pramodya) mental activity [one of the four mental activities, referring to the mental activity of gathering what is delightful]. Because it is not the path of 'superior progress' (visesa-marga), it does not include the 'understanding appearance and superior comprehension observation' (laksana-samgraha-adhimoksa-preksa) mental activity [one of the four mental activities, referring to understanding the characteristics of phenomena and observing with superior comprehension]. Therefore, it can be known that the 'gathering delight' mental activity encompasses the four paths and what is not the four paths. Further explanation: 'The mental activity of observing in accordance with severance and non-severance' is only included within the 'observation' (preksa) mental activity [one of the four mental activities, referring to observing phenomena]. This is in terms of severance as an antidote [a method to counteract afflictions]. If it is in terms of other situations, it should be known accordingly. The previous explanation of 'mental activity of observing in accordance' refers to observing whether afflictions are severed or not, or observing one's own attainments and previous attainments, observing the principles of phenomena, and so on. If the 'mental activity of observing in accordance' is explained based on observing whether afflictions are severed or not, then observing in accordance only includes the 'observation' mental activity among the seven mental activities [referring to the seven mental activities, including the mental activity of appearance, mental activity of superior comprehension, mental activity of observation, mental activity of gathering delight, mental activity of observing in accordance, mental activity of application, mental activity of ultimate result], because the two share the path of severance as an antidote as a means. Therefore, it is said, 'This is in terms of severance as an antidote.' If the 'mental activity of observing in accordance' is explained based on the text 'or observing one's own attainments and previously observed principles of phenomena, and so on,' then the 'mental activity of observing in accordance' generally encompasses the 'understanding appearance and superior comprehension observation' and the four 'result' mental activities, and does not only encompass the 'observation' mental activity. Therefore, it is said, 'If it is in terms of other situations, it should be known accordingly.' Master Ji explains: 'This is in terms of severance as an antidote; in terms of other situations, it should be known accordingly.' There are two explanations for this. One explanation is: only explaining the mental activity of observing in accordance with severance and non-severance, which is only included within the 'observation' mental activity. This is based on the superior progress path of the middle-grade severance as an antidote. If it is in terms of other situations, the subsequent immediate path [path of no more learning] is the application, so it is also included within the three mental activities of 'understanding appearance, superior comprehension, and gathering delight.' If it is in terms of the lower-grade severance as an antidote, it is also included within the mental activities of application, ultimate result. Therefore, it is said, 'accordingly.' The other explanation is: generally speaking, the previous four mental activities [appearance, superior comprehension, observation, gathering delight] are included, in terms of the particularly increasing meaning of the three grades of severance as an antidote. According to the remaining complete meaning, the mental activity of following in accordance is included within the first two [appearance, superior comprehension] and the 'gathering delight observation.' Observation also generally applies to the subsequent application. Therefore, the mental activity of following purification is also included within observation. The mental activity of observing in accordance with severance and non-severance also generally encompasses the 'gathering delight application ultimate result.' The meaning is as previously stated, so it is said 'accordingly.' The 'effort exertion' (bala-prayatna) mental activities are not included, the previous explanation of the 'effort exertion' mental activity refers to those who are cultivating the initial practice and have not yet attained the mental activity.

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所有作意者謂是欲界心中力勵始修未得未至定中諸作意故。故此力勵作意非是定地七作意攝。有間有功用運轉作意乃至攝樂作意所攝者。景雲。有間運轉有功用運轉。此二作意但攝七中前四。謂了相勝解遠離攝樂。故云乃至攝樂作意所攝。基云。有間作意二十八說。了相所攝。聞思間故。有功用作意者。二十八說。次五所攝。皆起功用故。此中以攝樂作意通勝進道故略不說。觀察勝進同故。以加行究竟作意能得自然運轉故名自然運轉。非當時已能自然運轉。二十八說唯加行果名無功用運轉故。二十八中有功用名無間。對前有間故。自然轉名無功用。對前勢力有功用故。思擇作意了相攝者。依初修門多起慧故非余不攝。內攝作意勝解攝者。依創無間內緣之門。非余不攝。凈障作意觀察攝者。據觀察作意觀察煩惱斷與未斷順凈障故。非實彼攝。非正無間道故。廣大作意皆所不攝者。無住涅槃悲智建立二利廣行。非七攝故。七唯自利非廣行故。初遍行作竟究竟果攝者。前遍行中有二。初謂佛世尊故是果攝。第二一切攝者謂諸菩薩遍於三乘及五明處方便善巧所有作意是自利行其七所攝。又了相作意至轉為其緣者此重釋也。言了相他所建立攝者以聞他音及自作意定為其緣者。一云。了相通聞修故他所建立攝。二云。雖唯修慧為性

【現代漢語翻譯】 現代漢語譯本 所有作意者，指的是在欲界心中，通過努力開始修行但尚未達到未至定（一種禪定狀態）時所產生的作意。因此，這種努力的作意不屬於禪定狀態下的七種作意所包含的範圍。 有間有功用運轉作意乃至攝樂作意所攝者。景雲：有間運轉和有功用運轉這兩種作意只包含七種作意中的前四種，即了相（理解表象）、勝解（殊勝理解）、遠離（遠離煩惱）、攝樂（攝取快樂）。因此說『乃至攝樂作意所攝』。 基云：有間作意在《瑜伽師地論》第二十八卷中被認為是了相所攝，因為有聽聞和思考的間隔。有功用作意，在第二十八卷中被認為是次五所攝，因為都需要發起功用。這裡省略了攝樂作意，因為它與勝進道（一種修行道路）相通。觀察作意與勝進道相同。以加行究竟作意能夠獲得自然運轉，所以稱為自然運轉，並非當時已經能夠自然運轉。《瑜伽師地論》第二十八卷中只有加行（努力修行）的結果才被稱為無功用運轉。第二十八卷中，有功用被稱為無間，是相對於之前的有間而言的。自然運轉被稱為無功用，是相對於之前的勢力有功用而言的。 思擇作意被認為是了相所攝，因為在初修階段，更多地產生智慧，並非其他不包含。內攝作意被認為是勝解所攝，因為依據最初無間內緣之門，並非其他不包含。凈障作意被認為是觀察所攝，根據觀察作意觀察煩惱斷除與否，順應凈障，並非真正被它包含，因為不是真正的無間道。 廣大作意都不包含在七種作意中，因為無住涅槃（不滯留于涅槃）、悲智（慈悲和智慧）建立二利（利益自己和利益他人）的廣大行為，不屬於七種作意所包含的範圍。七種作意只關注自利，不關注廣大的利他行為。 最初的遍行作意是究竟果所包含的。之前的遍行作意有兩種，第一種指的是佛世尊，因此是果所包含的。第二種指的是所有菩薩，他們遍及三乘（聲聞乘、緣覺乘、菩薩乘）和五明處（聲明、工巧明、醫方明、因明、內明），方便善巧的所有作意是自利的行為，屬於七種作意所包含的範圍。 『了相作意至轉為其緣』，這是重複解釋。『了相他所建立攝』，指的是以聽聞他人的聲音和自己作意作為禪定的因緣。一種觀點認為，了相作意貫通聽聞和修行，因此屬於他所建立攝。另一種觀點認為，雖然僅僅是修慧的性質。

【English Translation】 English version All 'making efforts' refers to the mental efforts in the desire realm, when one begins to cultivate but has not yet attained the 'unreached concentration' (a state of meditative absorption). Therefore, this 'effortful making efforts' is not included in the seven types of 'making efforts' in the concentration realm. Those included in 'intermittent effortful operation making efforts' up to 'embracing joy making efforts'. Jingyun: 'Intermittent operation' and 'effortful operation'. These two types of 'making efforts' only include the first four of the seven, namely 'understanding characteristics' (comprehending appearances), 'superior understanding' (supreme comprehension), 'separation' (separation from afflictions), and 'embracing joy' (embracing joy). Therefore, it is said 'up to embracing joy making efforts'. Jiyun: 'Intermittent making efforts' is said in the twenty-eighth chapter of the Yogacarabhumi-sastra to be included in 'understanding characteristics', because there is an interval between hearing and thinking. 'Effortful making efforts' is said in the twenty-eighth chapter to be included in the next five, because all require initiating effort. Here, 'embracing joy making efforts' is omitted because it is connected to the 'path of superior progress' (a path of cultivation). 'Observing making efforts' is the same as the 'path of superior progress'. Because 'effort of ultimate practice making efforts' can obtain natural operation, it is called 'natural operation'. It is not that it can already naturally operate at that time. In the twenty-eighth chapter, only the result of 'effortful practice' is called 'effortless operation'. In the twenty-eighth chapter, 'effortful' is called 'uninterrupted', in contrast to the previous 'intermittent'. 'Natural operation' is called 'effortless', in contrast to the previous 'powerful effortful'. 'Reflecting making efforts' is considered to be included in 'understanding characteristics', because in the initial stage of cultivation, more wisdom arises, not that others are not included. 'Internally gathering making efforts' is considered to be included in 'superior understanding', because it is based on the initial uninterrupted door of internal conditions, not that others are not included. 'Purifying obstacles making efforts' is considered to be included in 'observing', according to 'observing making efforts' observing whether afflictions are cut off or not, in accordance with purifying obstacles, not that it is truly included in it, because it is not a true uninterrupted path. 'Vast making efforts' are not included in the seven types of 'making efforts', because the vast actions of 'non-abiding Nirvana' (not dwelling in Nirvana), 'compassion and wisdom' (compassion and wisdom) establishing two benefits (benefiting oneself and benefiting others) are not included in the seven types of 'making efforts'. The seven types of 'making efforts' only focus on self-benefit, not on vast altruistic actions. The initial 'pervading making efforts' is included in the ultimate result. There are two types of previous 'pervading making efforts', the first refers to the Buddha World Honored One, therefore it is included in the result. The second refers to all Bodhisattvas, who pervade the three vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) and the five sciences (Sound Science, Craft Science, Medical Science, Logic Science, Inner Science), all 'making efforts' of skillful means are self-benefiting actions, belonging to the scope of the seven types of 'making efforts'. 'Understanding characteristics making efforts to turning it into a condition', this is a repeated explanation. 'Understanding characteristics established by others', refers to taking hearing the voices of others and one's own 'making efforts' as the conditions for concentration. One view is that 'understanding characteristics making efforts' connects hearing and practice, therefore it belongs to 'established by others'. Another view is that although it is only the nature of practice wisdom.

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。然亦外緣教生故他所建立攝。此即聲聞了相作意也。內增上取攝了相作意唯以先福智資糧為緣。無即自悟故。即是獨覺及諸菩薩所有了相作意也。所餘勝解等六由前作意後作意生。第二別釋所緣差別中分二。初以緣即相。第二別明相。以此所緣是諸作意境。所以即相俱定等境故。別明相中。初明四相三十二相。后明本末相攝。所緣相者謂所知事分別體相。分別體是能緣心心所。分別相是所緣相分。定心以此見相分為所緣故。因緣相者謂定資糧。謂無悔歡喜安樂等因。不守根門等四者。謂如前說。一不守根門。二食不如量。三初夜后夜不常悎寤勤修觀行。四不正知住。下聲聞地廣說。沉掉亂相如名即彼。著相體是無明為性。或是愛性或見疑等一切煩惱性。三十二相中雲何所依相謂分別體相等者。謂內五蘊及種。即是見分相分名為所依。色等六處名所行相。云何心起相等者。此有二相。一一切心起相。即次前說作意是一相一切心生由作意故。二第八心起相。謂十二支中心緣於行亦緣名色生故。云何自相相謂自類自相等者。基云。自類自相者謂五蘊類。各別自相謂一一蘊眼等自相別故。有釋。自類者謂處自相。各別者謂事自相。此中已出離於斷不修方便者觀有貪等者。景雲。此結十對無染心。謂無貪瞋癡乃至已解脫心觀有

【現代漢語翻譯】 現代漢語譯本 然而，這些也是由外緣教導而產生的，被他人所建立和攝受。這指的是聲聞（Śrāvaka，聽聞佛陀教誨者）的了相作意（lakṣaṇa-manasikāra，對事物特徵的如理作意）。 內在的增上取攝了相作意，僅僅以先前的福德和智慧資糧為緣，因為沒有外在的教導而能夠自我領悟。這指的是獨覺（Pratyekabuddha，無師自悟者）以及諸菩薩（Bodhisattva，發願救度眾生者）所具有的了相作意。 其餘的勝解等六種作意，由先前的作意和後來的作意產生。 第二部分，分別解釋所緣（ālambana，所觀對像）的差別，分為兩部分。首先以緣（condition）即是相（lakṣaṇa，特徵）。第二，分別闡明相。因為這些所緣是諸作意的境界，所以即是相、俱定等境界。 在分別闡明相中，首先闡明四相（caturlakṣaṇa，生、住、異、滅）和三十二相（dvātriṃśat lakṣaṇāni，佛陀的三十二種殊勝相）。然後闡明本末相攝（根本和枝末相互包含）。 所緣相指的是所知事物的分別體相。分別體是能緣的心和心所（citta-caitta，心理活動）。分別相是所緣的相分。定心（samādhi-citta，禪定之心）以此見相分為所緣。 因緣相指的是定的資糧，即無悔、歡喜、安樂等因。不守根門等四者，指的是如前所說：一、不守護根門（indriya-dvāra-gutti，不約束感官）；二、飲食不如量（bhojane matra-jñatā，飲食不知節制）；三、初夜后夜不常悎寤勤修觀行（ratrijagariyānuyoga，夜晚不保持覺醒，勤奮修行）；四、不正知住（asamprājanya，不正知而住）。下在聲聞地（Śrāvakabhūmi）中廣說。 沉掉亂相，如其名所示。著相的體性是無明（avidyā，對事物真相的無知），或是愛（rāga，貪愛）性，或是見（dṛṣṭi，錯誤的見解）、疑（vicikitsā，懷疑）等一切煩惱（kleśa，煩惱）的體性。 在三十二相中，什麼是所依相？指的是分別體相等。指的是內在的五蘊（pañca-skandha，色、受、想、行、識）以及種（bīja，種子）。即是見分（darśana-bhāga，能見部分）和相分（nimitta-bhāga，所見部分）名為所依。色等六處（ṣaḍ-āyatana，眼、耳、鼻、舌、身、意）名為所行相。 什麼是心起相？這有兩種相。一、一切心起相，即是緊接著前面所說的作意，是一切心生起的原因。二、第八心起相，指的是十二支（dvādaśāṅga-pratītyasamutpāda，十二因緣）中，心緣於行（saṃskāra，行）也緣于名色（nāmarūpa，名色）而生起。 什麼是自相相？指的是自類自相等。基（可能是指《瑜伽師地論》的作者彌勒菩薩）說：『自類自相指的是五蘊的類別。各別自相指的是一一蘊、眼等各自的特徵。』 有解釋說，自類指的是處（āyatana，處）的自相，各別指的是事（vastu，事物）的自相。 這裡已經闡述了對於斷除煩惱不修習方便的人，觀察有貪等。景（可能是指對《瑜伽師地論》的註釋者）說：『這總結了十對無染心，指的是無貪、嗔（dveṣa，嗔恨）、癡（moha，愚癡），乃至已解脫心觀有。』

【English Translation】 English version However, these are also produced by external teachings, established and embraced by others. This refers to the lakṣaṇa-manasikāra (attention to characteristics) of the Śrāvakas (those who hear the Buddha's teachings). The internal adhipati-saṃgraha (superior gathering) lakṣaṇa-manasikāra relies solely on the accumulation of merit and wisdom from previous lives, as it achieves self-realization without external teachings. This refers to the lakṣaṇa-manasikāra possessed by Pratyekabuddhas (self-enlightened ones) and Bodhisattvas (beings who vow to save all sentient beings). The remaining six manasikāras, such as adhimokṣa (conviction), arise from previous and subsequent manasikāras. The second part, separately explaining the differences in ālambana (objects of contemplation), is divided into two parts. First, condition (hetu) is equated with characteristic (lakṣaṇa). Second, characteristics are explained separately. Because these ālambanas are the realms of all manasikāras, they are the realms of characteristics, simultaneous determination, and so on. In separately explaining the characteristics, first, the four characteristics (caturlakṣaṇa: arising, abiding, changing, ceasing) and the thirty-two characteristics (dvātriṃśat lakṣaṇāni: the thirty-two auspicious marks of the Buddha) are explained. Then, the mutual inclusion of the root and branches is explained. The ālambana-lakṣaṇa refers to the distinct characteristics of knowable things. The distinct entity is the mind and mental factors (citta-caitta) that can cognize. The distinct characteristic is the aspect of the object of cognition. The mind in samādhi (samādhi-citta) takes this perceived aspect as its object. The hetu-pratyaya-lakṣaṇa refers to the resources for samādhi, namely the causes such as freedom from remorse, joy, and happiness. The four aspects of not guarding the sense doors, etc., refer to what was said earlier: 1. not guarding the sense doors (indriya-dvāra-gutti); 2. not knowing moderation in food (bhojane matra-jñatā); 3. not constantly staying awake and diligently practicing contemplation in the early and late parts of the night (ratrijagariyānuyoga); 4. abiding without proper awareness (asamprājanya). This is extensively explained in the Śrāvakabhūmi. The aspects of sinking, excitement, and distraction are as their names suggest. The nature of attachment (āsakti) is ignorance (avidyā), or it is the nature of love (rāga), or the nature of all afflictions (kleśa) such as wrong views (dṛṣṭi) and doubt (vicikitsā). Among the thirty-two characteristics, what is the āśraya-lakṣaṇa (characteristic of the basis)? It refers to the distinct entity, and so on. It refers to the internal five skandhas (pañca-skandha: form, feeling, perception, mental formations, consciousness) and seeds (bīja). That is, the seeing aspect (darśana-bhāga) and the perceived aspect (nimitta-bhāga) are called the basis. The six āyatanas (ṣaḍ-āyatana: eye, ear, nose, tongue, body, mind) such as form are called the aspects of what is experienced. What is the cittotpāda-lakṣaṇa (characteristic of the arising of mind)? There are two aspects to this. First, the aspect of the arising of all minds, which is the manasikāra mentioned immediately before, is the cause of the arising of all minds. Second, the aspect of the arising of the eighth mind, which refers to the mind in the twelve nidānas (dvādaśāṅga-pratītyasamutpāda: twelve links of dependent origination) being conditioned by saṃskāra (volitional formations) and also arising from nāmarūpa (name and form). What is the svalakṣaṇa-lakṣaṇa (characteristic of the own-characteristic)? It refers to the own-characteristic of its own category, and so on. The base (possibly referring to Maitreya, the author of the Yogācārabhūmi-śāstra) says: 'The own-characteristic of its own category refers to the categories of the five skandhas. The individual own-characteristics refer to the individual characteristics of each skandha, eye, and so on.' Some explain that the own category refers to the own-characteristic of the āyatanas, and the individual refers to the own-characteristic of things (vastu). Here, it has already been explained that for those who do not cultivate the means to abandon afflictions, observe greed, and so on. Jing (possibly referring to a commentator on the Yogācārabhūmi-śāstra) says: 'This summarizes the ten pairs of undefiled minds, referring to the absence of greed, hatred (dveṣa), delusion (moha), and even the liberated mind observing.'

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貪等。修方便者觀略下等者。此結十對有染污心。謂有貪瞋癡心略心乃至不解脫心。有貪無貪有瞋無瞋有癡無癡少心多心略心廣心下心舉心乃至應修不應修有解脫無解脫心。泰基同云。諸出家者名已出離。此有二類。一類不修涅槃方便者觀有貪無貪有瞋無瞋有癡無癡等。一類修涅槃方便者觀略心廣心下心舉心乃至善解脫心不善解脫心。是不染污相前三對觀非必順出世故。后七對順出世故。基復解云。或順定名修方便。不修方便。非必出世。又釋。不修方便者。謂無學人已得出離更不修方便故但觀有貪等三對心。若修方便者。謂有學人觀略下等七對心順無學出離故。云何光明相謂有一于暗對治或法光明者。前蓋食中說有三光明。此即初二。住觀于坐等者。牒經三句而別釋也。景雲。住是現在。坐當未來。或在後行觀察前者。謂以後后能取觀前前。能取法者即以後心觀察前心。基師復云。未來名坐。現在名住。從未來坐起立住故。即此現在亦名為坐。過去名臥。坐方臥故。過去息滅故立臥名。云何入定相謂由因緣等者。前四相中除應遠離相。此之三相順入定故。云何出定相謂分別體所不攝不定地相者。基云。雖定心散心體通分別。此散心體定所不攝不定地相名出相定。或分別體是無漏定所不攝不定地相名出定相。今復解云

【現代漢語翻譯】 現代漢語譯本 貪等。修方便者觀略下等者。這是總結了十對具有染污的心。即有貪婪、嗔恨、愚癡的心，狹略的心，乃至不解脫的心。有貪婪或無貪婪，有嗔恨或無嗔恨，有愚癡或無愚癡，少許的心或眾多的心，狹略的心或廣大的心，低下的心或高舉的心，乃至應該修習或不應該修習，有解脫或無解脫的心。泰基（Taiki，人名）如同所說，所有出家的人，名為已經出離。這有兩類人：一類是不修習涅槃（Nirvana，佛教術語，指解脫）方便的人，觀察有貪婪或無貪婪，有嗔恨或無嗔恨，有愚癡或無愚癡等等；一類是修習涅槃方便的人，觀察狹略的心或廣大的心，低下的心或高舉的心，乃至善於解脫的心或不善於解脫的心。這些是不染污的相，前三對的觀察不一定順應出世的修行，而後七對則順應出世的修行。基（Ji，人名）又解釋說，或者順應禪定的，名為修習方便，不修習方便，不一定能出世。又解釋說，不修習方便的人，是指無學之人（Arahan，佛教術語，指阿羅漢）已經得到出離，不再修習方便，所以只觀察有貪婪等三對心。如果修習方便的人，是指有學之人（Sikha，佛教術語，指還在修行的聖者）觀察狹略、低下等七對心，順應無學之人的出離。什麼是光明相？是指有一種對於黑暗的對治，或者法的光明。前面在『蓋食』（指五蓋，障礙修行的五種負面心理狀態）中說過有三種光明，這裡指的是前兩種。『住觀于坐等』，這是抄錄經文的三句話而分別解釋。景（Jing，人名）說，『住』是現在，『坐』是未來，或者在後行時觀察前者，即以後后的心來觀察前前的心。能取法者，即以後面的心觀察前面的心。基師（Master Ji，對基的尊稱）又說，未來名為『坐』，現在名為『住』，從未來的『坐』起身站立而『住』，所以現在的狀態也稱為『坐』，過去名為『臥』，因為先有『坐』才有『臥』，過去已經息滅，所以立和臥都成為過去。什麼是入定相？是指由因緣等等，前面四相中去除了『應遠離相』，這三種相順應入定。什麼是出定相？是指分別的自體所不包含的不定地相。基（Ji，人名）說，雖然定心和散心的本體都包含分別，但這種散心的本體，是禪定所不包含的不定地相，名為出定相。或者分別的自體是無漏定（Anasrava-samadhi，佛教術語，指沒有煩惱的禪定）所不包含的不定地相，名為出定相。現在再次解釋說

【English Translation】 English version Greed, etc. Those who cultivate skillful means observe the coarse, inferior, etc. This concludes the ten pairs of defiled minds, namely, having greed, hatred, and delusion; having a coarse mind, and even a non-liberated mind. Having greed or not having greed, having hatred or not having hatred, having delusion or not having delusion, having a little mind or a lot of mind, having a coarse mind or a broad mind, having an inferior mind or an elevated mind, even should be cultivated or should not be cultivated, having liberation or not having liberation. Taiki (personal name) said, 'All who have left home are called those who have already departed.' There are two types of these: one type does not cultivate the skillful means of Nirvana (Buddhist term, referring to liberation), observing having greed or not having greed, having hatred or not having hatred, having delusion or not having delusion, etc.; one type cultivates the skillful means of Nirvana, observing a coarse mind or a broad mind, an inferior mind or an elevated mind, even a well-liberated mind or a not well-liberated mind. These are undefiled characteristics; the observation of the first three pairs does not necessarily accord with transcending the world, while the latter seven pairs accord with transcending the world. Ji (personal name) further explains, 'Or according with samadhi (meditative state), it is called cultivating skillful means; not cultivating skillful means does not necessarily mean transcending the world.' Another explanation: those who do not cultivate skillful means refer to those who are beyond learning (Arahan, Buddhist term, referring to Arhats) who have already attained liberation and no longer cultivate skillful means, so they only observe the three pairs of minds such as having greed. If those who cultivate skillful means refer to those who are still learning (Sikha, Buddhist term, referring to those still on the path to enlightenment), they observe the seven pairs of minds such as coarse and inferior, according with the liberation of those who are beyond learning. What is the characteristic of light? It refers to a countermeasure against darkness, or the light of the Dharma. It was said earlier in 'coverings and food' (referring to the five hindrances, negative mental states that obstruct practice) that there are three kinds of light; this refers to the first two. 'Dwelling, observing in sitting, etc.' This is quoting three sentences from the sutra and explaining them separately. Jing (personal name) said, 'Dwelling' is the present, 'sitting' is the future, or observing the former while acting later, that is, observing the former with the latter mind. Those who can grasp the Dharma observe the former mind with the latter mind. Master Ji (honorific title for Ji) also said, the future is called 'sitting,' the present is called 'dwelling,' because one rises from 'sitting' in the future to stand and 'dwell.' Therefore, the present state is also called 'sitting,' and the past is called 'lying down,' because there is 'sitting' before 'lying down.' The past has ceased, so standing and lying down are called the past. What is the characteristic of entering samadhi? It refers to causes and conditions, etc. Among the previous four characteristics, the characteristic of 'should be avoided' is removed. These three characteristics accord with entering samadhi. What is the characteristic of emerging from samadhi? It refers to the indefinite ground characteristic that is not included in the self-nature of discrimination. Ji (personal name) said, although the nature of both samadhi mind and scattered mind includes discrimination, this nature of scattered mind, which is the indefinite ground characteristic not included in samadhi, is called the characteristic of emerging from samadhi. Or the self-nature of discrimination is the indefinite ground characteristic not included in Anasrava-samadhi (Buddhist term, referring to samadhi without defilements), which is called the characteristic of emerging from samadhi. Now, to explain again

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。散心名分別。體定所不攝故名不定地相。云何引發相謂能引發略諸廣博文句義道。此是聖自在通。以智言音自在攝諸廣博文句入一字中。以此一字攝無量文句義。此通依定引發名引發相。乃至引發一切功德也。相攝可解。

瑜伽論記卷第四(之上終)

瑜伽論記卷第四(之下)(論本第十二卷)

釋遁倫集撰

論本卷第十二

釋作意所緣中。自下第三通辨。文有其七。一修作意所由。二四緣入等至。三四得定者。四味凈定等差別。五四分定異。六次第超越入出。七重修差別。謂即于彼彼諸相乃至能作四事等者。景師解云。謂于所緣相因緣相等四相中。作意思惟能作四事。一即修習如是作意。二能遠彼所餘煩惱。三能練此作意及余令轉明盛。四厭所緣令煩惱不續。基云。又即修習此作意時厭壞所緣是加行道。舍諸煩惱是無間道。任持斷滅是解脫道。令諸煩惱遠離相續是勝進道也。四因緣入等至中。因力者。謂前生當所入定以為因力。此順小教作此分別理論。大乘正取定種以為因力。亦可據曾鄰近入靜慮時。熏發定種功能增長生今時定。是其因力。四得定者中。備云。此愛等者是上地惑。非欲界以伏欲貪等。方入定故。此義不然。以識論說要得彼地根本定者彼地煩惱容現前故。此未起定

【現代漢語翻譯】 現代漢語譯本：散亂的心被稱為『分別』（Vikalpa，區分）。由於其體性不定，不能被禪定所攝持，所以稱為『不定地相』（Aniyatabhūmika-saṃjñā，不確定狀態的特徵）。什麼是『引發相』（Ārambaṇa-lakṣaṇa，引發的特徵）？是指能夠引發簡略或廣博的文句義理之道。這是聖者的自在神通，以智慧和言語的自在，將廣博的文句攝入一個字中，又以這一個字攝持無量的文句義理。這種神通依賴於禪定而引發，所以稱為『引發相』，乃至引發一切功德。『相攝』（Lakṣaṇa-saṃgraha，特徵的攝持）可以理解。

《瑜伽師地論記》卷第四（之上終）

《瑜伽師地論記》卷第四（之下）（論本第十二卷）

釋遁倫集撰

論本卷第十二

解釋『作意所緣』（Manaskāra-ālambana，注意力的目標）中，從下面開始第三部分，總的辨析。文有七個方面：一、修習作意的緣由；二、四種因緣進入等至（Samāpatti，等持）；三、四種獲得禪定的人；四、味凈定（Āsvāda-nirmala-samāpatti，品嚐清凈等持）等差別；五、四分定的差異；六、次第超越進入和出離；七、重新修習的差別。所謂『即于彼彼諸相乃至能作四事等者』，景師解釋說：『對於所緣的相、因緣相等等四種相中，作意思惟能夠做四件事：一是修習這樣的作意；二是能夠遠離其餘的煩惱；三是能夠鍛鍊這個作意以及其餘的，使其更加明盛；四是厭離所緣，使煩惱不再相續。』基師說：『又即修習此作意時，厭壞所緣是加行道（Prayoga-mārga，準備之道），舍諸煩惱是無間道（Anantara-mārga，無間之道），任持斷滅是解脫道（Vimukti-mārga，解脫之道），令諸煩惱遠離相續是勝進道（Viśeṣa-mārga，殊勝之道）。』 四種因緣進入等至中，『因力』（Hetu-bala，因的力量）是指前生所要進入的禪定作為因的力量。這是順應小乘教義作出的這種分別理論。大乘正取禪定的種子作為因的力量。也可以根據曾經鄰近進入靜慮（Dhyāna，禪定）時，熏發禪定種子，功能增長，產生現在的禪定，這就是因的力量。 四種獲得禪定的人中，備師說：『此愛等者是上地惑（Ūrdhvabhūmika-kleśa，更高層次的煩惱），不是欲界（Kāmadhātu，慾望界），因為要伏除欲貪等才能進入禪定。』這個說法不對。因為《識論》說，要獲得彼地的根本定（Mūla-dhyāna，根本禪定），彼地的煩惱才可能現前。這裡還沒有生起禪定。

【English Translation】 English version: The distracted mind is called 'Vikalpa' (differentiation). Because its nature is uncertain and cannot be contained by Samadhi (concentration), it is called 'Aniyatabhūmika-saṃjñā' (characteristic of the indeterminate state). What is 'Ārambaṇa-lakṣaṇa' (the characteristic of initiation)? It refers to the path that can initiate concise or extensive literary and doctrinal principles. This is the unhindered spiritual power of the saints, using the freedom of wisdom and speech to incorporate vast literary sentences into a single word, and using this single word to contain countless literary and doctrinal principles. This spiritual power relies on Samadhi to initiate, so it is called 'Ārambaṇa-lakṣaṇa', and even initiates all merits. 'Lakṣaṇa-saṃgraha' (the collection of characteristics) can be understood.

Yogācārabhūmi-śāstra-ṭīkā, Volume 4 (End of the first part)

Yogācārabhūmi-śāstra-ṭīkā, Volume 4 (Second part) (Original Text, Volume 12)

Compiled and Written by Shi Dunlun

Original Text, Volume 12

Explaining 'Manaskāra-ālambana' (the object of attention), the third part, a general analysis, begins below. There are seven aspects: 1. The reason for practicing attention; 2. The four causes for entering Samāpatti (attainment); 3. The four types of people who attain Samadhi; 4. The differences between Āsvāda-nirmala-samāpatti (taste of pure attainment) and others; 5. The differences in the four divisions of Samadhi; 6. Entering and exiting in sequential transcendence; 7. The differences in re-cultivation. As for 'that which is in those various characteristics, even capable of doing four things, etc.', Jing Shi explains: 'In the four characteristics such as the characteristic of the object, the characteristic of cause, etc., attentive thought can do four things: first, cultivate such attention; second, be able to stay away from the remaining afflictions; third, be able to refine this attention and the rest, making it more clear and flourishing; fourth, be disgusted with the object, so that afflictions do not continue.' Ji Shi says: 'Also, when cultivating this attention, being disgusted with and destroying the object is the Prayoga-mārga (path of preparation), abandoning all afflictions is the Anantara-mārga (path of immediacy), maintaining the cessation is the Vimukti-mārga (path of liberation), and causing all afflictions to stay away from continuity is the Viśeṣa-mārga (path of excellence).' Among the four causes for entering Samāpatti, 'Hetu-bala' (the power of cause) refers to the Samadhi to be entered in the previous life as the power of cause. This is a theoretical distinction made in accordance with the teachings of the Hinayana. The Mahayana rightly takes the seed of Samadhi as the power of cause. It can also be based on the fact that when one was close to entering Dhyāna (meditation) in the past, the seed of Samadhi was stimulated, and its function increased, giving rise to the present Samadhi, which is the power of cause. Among the four types of people who attain Samadhi, Bei Shi says: 'This love, etc., is Ūrdhvabhūmika-kleśa (affliction of the higher realms), not Kāmadhātu (desire realm), because one must subdue desire and greed, etc., in order to enter Samadhi.' This statement is incorrect. Because the Vijñānavāda-śāstra says that in order to obtain the fundamental Dhyāna (Mūla-dhyāna, root meditation) of that realm, the afflictions of that realm may appear. Here, Samadhi has not yet arisen.

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者豈容先起上地愛等。基云。此四無記根。四人得定起此四種。非必一人具能起四。愛即貪數。見謂見取。慢即我慢。疑即癡疑。此中先聞而起。是未得定先起四根不是唯無記性。欲界通不善故。或得定已後起四種方是無記。景釋。見上靜慮云先依邪教起于常見。次云如是方便入初靜慮等能得清凈等者。彼師又教若入八定如是常我清凈解脫等者。又依彼教而生見取。彼依常見見取勇猛精進修入初定或余定等。復因定力見過去事又生常見。次明依見修得靜慮。次依定力知過去事復生常見。復於後時下。依于常見覆生見取。基解。如是入已能自憶念過去多劫遂生是見等者。由得定已起四常見總緣世間。非但約定故非見上靜慮所攝。執此見不捨名為見取。然此文中唯說能得凈不說體殊勝。實逐難顯之。為勝易故。定等是常見所依蘊故亦見取境。此中愛緣上地唯識具釋。未得定前我慢緣此地生。同地而執。總緣五蘊而方能故。得定后慢。緣彼地起亦同地故。無別緣我慢緣他地生。總緣者可爾。如唯識說。其疑一法。觀其文勢唯修出世者起緣聖諦疑故。據勝者說理通余有。于余勝定亦起疑故。未得定前性通不善。若得定已后名無記根。是定煩惱為根本起生煩惱。愛味定中基述二義。一通未至有。準上了相作意既通聞惠未至地散心

。何妨染心未至地有。要得根本定得自在已方起現前。二云未至地無染。了相亦非通聞惠其所愛味當言已出其能愛味當言正入者。前說既得定已便生愛味。恐人疑在凈定之中起此愛味故。今說言所愛味凈定已出。能愛之心當言正入。基云。凈定已入過去出於現在。味定在現在故當言正入。清凈靜慮謂有中根利根等煩惱行薄塵行方能修入。不言下根及三毒偏增修得凈定。于甘露界繫念思惟如是方入無漏定者。或四諦觀或觀二空。所顯真如為前方便入無漏定名甘露界。順退分定謂有鈍根順住分定謂有中根或利根性等者。此中但依四人成四故此說根。非依一人而成四種。下第十三說。四撿行經說依一人次第修故。道理亦有上根而下順退。亦有下根上順不退。其退分定退。其住分定與染心相入出。既不勝進亦不退下。順勝分定。定約別人修定。是利根。不與染心而相入出。第四亦爾。順抉擇分定能生無漏。非勝分定。第十三說。四撿行經中順勝分定非退非住。唯是勝進非趣抉擇故。抉擇即分名抉擇分。是支義類義。言猶如世間珠瓶等物已善簡等者。已為聖人簡擇入最勝分名抉擇分。如世珠瓶已簡擇得精。是故名簡擇分。此四種定。略以六門辨。一辨行相。如文。二辨性。唯有漏善。三依地。通色無色。有頂亦能生無漏心故。然

【現代漢語翻譯】 何妨說染污心尚未到達未至地（指色界定的一種）？要得到根本的禪定，獲得自在之後，才能生起現前的境界。有人說，未至地沒有染污。瞭解（五蘊之）相也不是通過聽聞和智慧，而是因為喜愛和執著。應當說已經離開了所愛之味，應當說正在進入能愛之味。前面說已經得到禪定之後，便會產生喜愛和執著。恐怕有人懷疑在清凈的禪定之中生起這種喜愛和執著，所以現在說，已經離開了所愛之清凈禪定，能愛之心應當說是正在進入。窺基（唐代法相宗大師）說：『清凈的禪定已經進入過去，出現在現在，喜愛禪定的味道存在於現在，所以應當說是正在進入。』清凈的靜慮（禪定）是指有中等根性和利根的人，他們的煩惱和塵垢比較輕薄，才能夠修習進入。不說下等根性以及貪嗔癡三毒特別嚴重的人能夠修得清凈的禪定。在甘露界（指涅槃）中繫念思惟，這樣才能進入無漏定（指超出三界的禪定）。或者通過四諦觀（苦集滅道）或者觀二空（人空和法空），所顯現的真如作為前方便，進入無漏定，名為甘露界。順退分定是指有鈍根的人，順住分定是指有中等根性或者利根的人。這裡只是依據四種人成就四種禪定，所以這樣說根性，不是依據一個人成就四種禪定。下文第十三說，四撿行經中說依據一個人次第修習。道理上也有上等根性而修下等順退的禪定，也有下等根性而修上等順不退的禪定。退分定會退失，住分定與染污心相互進入和出去，既不能勝進也不能退下。順勝分定，是就別人修定而言，是利根的人，不與染污心相互進入和出去。第四種也是這樣。順抉擇分定能夠生起無漏，不是勝分定。第十三說，四撿行經中順勝分定既不退也不住，只是勝進，不能趣向抉擇，所以抉擇就是分，名為抉擇分，是分支的含義，類別的含義。說猶如世間的珠瓶等物已經很好地簡擇等等，已經為聖人簡擇進入最殊勝的部分，名為抉擇分。如世間的珠瓶已經簡擇得到精華，所以名為簡擇分。這四種禪定，略微用六個方面來辨析。一是辨析行相，如上文所說。二是辨析性質，只有有漏的善法。三是依據的處所，通於色界和無色界，有頂天（無色界最高處）也能生起無漏心，然而

【English Translation】 Why worry that the defiled mind has not yet reached the stage of 'unreached ground' (referring to a type of Samadhi in the Realm of Form)? Only by obtaining fundamental Samadhi and achieving freedom can the present state arise. Some say that there is no defilement in the 'unreached ground'. Understanding the characteristics (of the five aggregates) is not through hearing and wisdom, but through love and attachment. It should be said that one has already left the taste of what is loved, and it should be said that one is entering the taste of what can be loved. The previous statement said that after obtaining Samadhi, love and attachment will arise. Fearing that someone might suspect that this love and attachment arise in the midst of pure Samadhi, it is now said that one has already left the pure Samadhi of what is loved, and the mind that can love should be said to be entering. Kuiji (a master of the Faxiang school in the Tang Dynasty) said: 'Pure Samadhi has already entered the past and appears in the present. The taste of loving Samadhi exists in the present, so it should be said that one is entering.' Pure contemplation (Samadhi) refers to those with medium and sharp faculties, whose afflictions and defilements are relatively light, and who can cultivate and enter. It is not said that those with inferior faculties and those with particularly severe greed, anger, and ignorance can cultivate and attain pure Samadhi. Contemplating and thinking in the realm of nectar (referring to Nirvana) in this way can enter the non-outflow Samadhi (referring to Samadhi beyond the three realms). Or through the Four Noble Truths (suffering, accumulation, cessation, path) or contemplating the two emptinesses (emptiness of self and emptiness of phenomena), the Suchness that is revealed serves as a preliminary means to enter the non-outflow Samadhi, which is called the realm of nectar. The regressive Samadhi refers to those with dull faculties, and the stable Samadhi refers to those with medium or sharp faculties. Here, the faculties are spoken of based on the four types of people who achieve the four types of Samadhi, not based on one person achieving the four types of Samadhi. The thirteenth section below says that the Sutra on the Four Examinations of Conduct says that one cultivates in sequence based on one person. In principle, there are also those with superior faculties who cultivate inferior regressive Samadhi, and there are also those with inferior faculties who cultivate superior non-regressive Samadhi. Regressive Samadhi will regress, and stable Samadhi interacts with the defiled mind, neither advancing nor regressing. Progressive Samadhi refers to others cultivating Samadhi, which is for those with sharp faculties, and does not interact with the defiled mind. The fourth type is also like this. Decisive Samadhi can generate non-outflow, not progressive Samadhi. The thirteenth section says that in the Sutra on the Four Examinations of Conduct, progressive Samadhi neither regresses nor remains, but only progresses and does not lead to decision, so decision is division, called decisive division, which is the meaning of branch, the meaning of category. Saying that it is like worldly pearl bottles and other objects that have been well selected, etc., has already been selected by sages to enter the most excellent part, called decisive division. Just as worldly pearl bottles have been selected to obtain the essence, so it is called decisive division. These four types of Samadhi are briefly analyzed in six aspects. First, analyze the characteristics, as mentioned above. Second, analyze the nature, which is only wholesome with outflows. Third, the place of reliance, which is common to the Realm of Form and the Formless Realm, and the Peak of Existence (the highest point of the Formless Realm) can also generate a non-outflow mind, but

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以義準非上七近分有第四不見與無漏心相入出故。初起不然後起可得。故皆有四分無文遮故。四初能生二自及住分。住分生三除第四。第三亦生三除退分。第四生一謂自類。五顯類異。順退分順煩惱住分順自地。順勝分順上地。順抉擇分順無漏。六依起。地獄起四。上二界唯三無初以不退故。無間入等至中漏無漏純雜三種皆有四類。一純有漏二純無漏三有無漏雜。四類者。一順入二逆入三順逆入四逆順入。此中但有初二。超越入等至中。有漏無漏純雜三類超各亦有四。此中辨唯有初二。文言通故。如是合有二十四句。上辨類別。何人能超者。此言超者。唯無學非有學唯利根非鈍根。依界者。唯欲界非上二界。此中景雲。許身在下地得起上生得善心者得成二十四句。古人證云。準廣心文。謂從方便心得入不隱沒無記心以出心不勤求故。不隱沒無記心不生方便善心以羸劣故。故從凈定心入天眼耳識。天眼耳識不得卻入凈定。若身在欲不起上生得善。從天眼耳出在何心。又欲界羅漢退起上二界惑。若不起上界生得善心從何等心入彼煩惱。又阿羅漢超定時。若不得非想生得善心不成句數。今大乘中依對法文。說隨生何地即得成熟地善心。據得現起名為成熟。此文即說身在下地但起下地生得善心。會前三證者。諸依新譯經論說彼

【現代漢語翻譯】 現代漢語譯本 以『義準非上七近分有第四不見與無漏心相入出故』的原則來看，七近分（指七種修行階段）中，只有第四階段（不見道）與無漏心（指沒有煩惱的心）的相入和相出。初起（指最初生起）不能，然後起（指之後生起）可以得到。因此，都具有四種分位，因為沒有經文遮止。 這四種分位是：第一，能生起的分位；第二，自身以及住分（指安住的分位）；住分能生起三種分位，除了第四種分位；第三種分位也能生起三種分位，除了退分（指退失的分位）；第四種分位生起一種分位，即同類分位。這五種分位顯示了類別的差異：順退分（隨順退失的分位）是隨順煩惱；住分是隨順自地（指自己所處的境界）；順勝分（隨順殊勝的分位）是隨順上地（指更高的境界）；順抉擇分（隨順決定的分位）是隨順無漏。 這六種分位是依據生起而劃分的：地獄（指欲界）能生起四種分位；上二界（指色界和無色界）只能生起三種分位，因為沒有最初生起的分位，因為不會退轉。無間入等至（指無間地進入禪定）中，有漏、無漏、純雜三種情況都具有四種類別。這四類是：第一，順入（指順著次第進入）；第二，逆入（指逆著次第進入）；第三，順逆入（指先順后逆進入）；第四，逆順入（指先逆后順進入）。這裡只有前兩種情況。 超越入等至（指超越次第進入禪定）中，有漏、無漏、純雜三種情況，每種超越也都有四種分位。這裡辨別只有前兩種情況，因為經文的語言是通用的。這樣合起來共有二十四句。以上辨別了類別。什麼人能夠超越呢？這裡說的超越，只有無學（指阿羅漢）才能，不是有學（指還在學習的修行者）；只有利根（指根器敏銳的人）才能，不是鈍根（指根器遲鈍的人）。依據界限來說，只有欲界才能，不是上二界。這裡景雲說，允許身在下地，能夠生起上地，得到善心的人，能夠成就二十四句。古人驗證說，依據廣心經文，從方便心得入，不隱沒無記心，因為出心不勤求的緣故。不隱沒無記心，不生方便善心，因為羸弱的緣故。所以從凈定心入天眼耳識，天眼耳識不能反過來進入凈定。如果身在欲界，不生起上地，得到善心，從什麼心進入那些煩惱呢？又阿羅漢超越定時，如果得不到非想，生起善心，就不能成就句數。現在大乘中依據對法經文，說隨生何地，就能得到成熟地的善心。依據得到現起，稱為成熟。這段經文就說身在下地，但生起下地，得到善心。會合前面三種驗證，那些依據新譯經論所說。

【English Translation】 English version Based on the principle that 'the fourth of the seven proximate stages is not seen, because it enters into and emerges from the unconditioned mind,' only the fourth stage (the stage of not seeing the path) among the seven proximate stages (referring to the seven stages of practice) enters into and emerges from the unconditioned mind (referring to the mind without afflictions). The initial arising (referring to the initial arising) is not possible, but the subsequent arising (referring to the arising afterwards) can be obtained. Therefore, all have four divisions, because there is no sutra that prohibits it. These four divisions are: first, the division that can generate; second, oneself and the abiding division (referring to the division of abiding); the abiding division can generate three divisions, except for the fourth division; the third division can also generate three divisions, except for the declining division (referring to the division of decline); the fourth division generates one division, which is the division of the same kind. These five divisions show the differences in categories: the declining division (the division that follows decline) follows afflictions; the abiding division follows one's own realm (referring to one's own state); the superior division (the division that follows superiority) follows the upper realm (referring to the higher realm); the decisive division (the division that follows decision) follows the unconditioned. These six divisions are divided according to arising: the lower realm (referring to the desire realm) can generate four divisions; the upper two realms (referring to the form realm and the formless realm) can only generate three divisions, because there is no initial arising division, because there is no regression. In the uninterrupted entry into samadhi (referring to entering samadhi without interruption), the three situations of conditioned, unconditioned, and mixed all have four categories. These four categories are: first, entering in order (referring to entering in sequence); second, entering in reverse (referring to entering in reverse sequence); third, entering in order and reverse (referring to entering in order first and then in reverse); fourth, entering in reverse and order (referring to entering in reverse first and then in order). Here, there are only the first two situations. In transcending entry into samadhi (referring to entering samadhi by transcending the sequence), the three situations of conditioned, unconditioned, and mixed, each transcendence also has four divisions. Here, it is distinguished that there are only the first two situations, because the language of the sutras is universal. Thus, there are a total of twenty-four sentences. The above distinguishes the categories. Who can transcend? The transcendence mentioned here can only be achieved by the no-learner (referring to the Arhat), not the learner (referring to the practitioner who is still learning); only the sharp-witted (referring to the person with keen faculties) can, not the dull-witted (referring to the person with dull faculties). According to the boundaries, only the desire realm can, not the upper two realms. Here, Jingyun said that it is permissible for a person in the lower realm to be able to generate the upper realm, and a person who obtains a good mind can achieve twenty-four sentences. The ancients verified that, according to the Guangxin Sutra, entering from the expedient mind does not conceal the non-recollective mind, because the emerging mind does not diligently seek. The non-recollective mind does not conceal, and the expedient good mind does not arise, because it is weak. Therefore, entering the divine eye and ear consciousness from the pure samadhi mind, the divine eye and ear consciousness cannot conversely enter the pure samadhi. If the body is in the desire realm, and the upper realm does not arise, and a good mind is obtained, from what mind does one enter those afflictions? Also, when an Arhat transcends the fixed time, if one does not obtain non-thought, and a good mind arises, one cannot achieve the number of sentences. Now, in the Mahayana, according to the Abhidharma Sutra, it is said that wherever one is born, one can obtain the good mind of the mature land. According to obtaining the present arising, it is called maturity. This sutra says that the body is in the lower realm, but the lower realm arises, and a good mind is obtained. Combining the previous three verifications, those who rely on the newly translated sutras and treatises say that.

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五通及變化心皆名通果。順正理等皆作此判。如修通時無礙斷通壅竟。次則成熟意地智慧。是其通體。從此生五通及化心皆名通果。與定相出入。故天眼耳從定出還入定。又無學人退起上地惑時。從住分定起當地惑。如防上地過時得從上地煩惱入于下地住分凈定。無學退時以無退分從彼住分而入煩惱。既知生下起上地生得善心。是則順逆超次入八定時不成多句。俱有六句。一有漏順逆均次入於八定。二無漏順逆均次入於七定。三有漏順逆間次入於八定。四有漏順逆均超入於八定。五無漏順逆均超入於七定。六漏無漏順逆間超入於八定。若超色界心出可有聞慧異熟生心及通果心。今以非想心出出在何心。彼無聞慧威儀工巧及通果心非異地起生得善心。異熟生心業果者不異地起。準滅盡定出緣三種境觸三種觸許緣內外有為蘊生。何妨欲界起有頂地異熟生心非業果者。然相難知。由此應言有漏無漏出在異類名為出心非要散位。若爾有漏無漏間入等云何住異類。今言住異行相別類名之為出。或得起無記心未乖理也。以極遠故無有能超第三等至唯除如來等者。此據自在超一切地者說。若七地已前及波羅蜜多聲聞亦能超二地乃至七地。大目犍連入無所有處定聞象等聲。便從彼出超多地故。六十三中具明此事。又依自在超一切地。謂

佛及不退菩薩。餘人雖超不能多地。若任運超禪者一切皆得。如轉生九地及大目犍連。故此不說。熏修中。文有二。初明二義雜修。后明修生差別。熏有五類。一純有漏定薰脩。謂生下四靜慮除五凈居。如此下說耎中上品修故受三地果。二純無漏定薰。謂八地已去變易生死有漏定盡故。三有漏無漏雜修。即此所說為于等至得自在故。及受等至自在果故間雜修習生五凈居等。四有漏定散雜熏修。謂阿羅漢舍福命行資命福果。五無漏定散雜熏修。謂二乘及七地已前菩薩變易生死。此第三雜修中。有漏為兩邊。無漏一剎那居中。名修成滿。如五凈居業異生身造。種在身中任運但能滅下天處。由起希愿熏修成滿無漏定力資昔業種令勢殊勝生五凈居。故非有漏而為中也。其力劣故。即與小乘雜修不同。謂毗曇等云先起無漏十六行觀多念相續。次入有漏十六行觀亦多念相續。如是展轉漸略行緣乃至無漏有漏各二剎那名方便成。次復更起一念無漏。復更起一念有漏。是無間道。次復更起一念無漏是解脫道。名熏成五品。熏脩名有三心。即用兩頭無漏熏中間有漏故也。又初一念有漏是加行道伏除定障。次念無漏為無間道正除定障。次一念有漏為解脫道故熏修滿。若以有漏為中無漏為初後者。豈以無漏為加行有漏為無間道耶。次末後解脫

為能資故所資相順。謂如有一已得有漏及與無漏四靜慮等者。凡熏定者。要須具得四種靜慮漏無漏定方始熏修。先用第四定無漏熏當地有漏。次入第三定無漏熏當地有漏。乃至初定。從上流注入于下地故云也。依次下文熏定有五。一為等至得自在故。二為受等至現法樂住自在果故。三為得彼不退道故。四為修治引功德道故。五為生凈居故。今此文中略舉前二也。若於此處此時此事欲入諸定等者。泰云所依身名處云云。基云。身所住依名處。起定明暗等時節等名時。隨緣何境名事。若有餘取者。取支有殘業潤生。而命終者。便生凈居。等至果有二。初得功德果後生凈居果。修生差別中有四。一生因。二染退善進。三修因處。四辨差別。既生彼已若起愛味即便退沒者。非上地中定可有退。由多愛味損減壽命名便退沒。此退生也。此地五門廣分別中上已三段解四門訖。下第四段釋諸經宗要。最後眾雜義。文分為二。初釋宗要。即解前說總標四門。靜慮解脫等持等至中后三種。由四靜慮前已解故。后第十三卷方釋雜義經。此二段但是釋經諸門雜義各有別故。分成二種。初中分三。初標下說。次隨別釋。后通結。別釋中有三。一解解脫。二解等持。三三摩地已下是。三解等至。五現見三摩跋底已下是。初門有四。初釋解脫。次釋

勝處。三釋遍處。后總聊簡。雖勝遍處準前標說在等至門。今依修生次第故次解脫而明之。前以隨他雜起引生或隨勝義故離解脫入等至門。解脫除障最為勝用故別門標。今以初修次第必爾故便明之不相違也。八解脫以九門辨。文中有二。一標數釋名。二辨其行相。標數釋名者。一有色觀諸色解脫乃至滅盡解脫身作證具是住。依俱舍二十九云。初名內有色想觀外色解脫想。觀增故立想觀名。內未伏除見者色想名內有色。但觀外境名外觀色。大乘不然。未離色界欲。或雖已離見者。色想安立現前名有色。通觀內外名觀諸色。問顯揚論等名內有色想諸色解脫。何故此中不說內字但言有色。三藏云。梵本經論若若大並無內字。譯加內字義亦無妨。備云。初但解脫境體未解脫境類。體謂欲界死屍等類。色謂色界色。第二解脫中體類俱脫故名為外。基云。古言內有色想觀外色此名不當。其有色非唯內故。諸所觀非唯外故。今準顯揚有色想者。依有色定意解思惟故。諸色者觀內外諸色故。言無色想者。依無色定意意解思惟故。外者除眼等根意解思惟余色故。據實初二通觀內外而有兼正。但欲顯第二解脫已離色慾故。別標內無色想。其初解脫未離色慾。內外俱有色故但言有色。號內有色于理何傷。內無色想觀外諸色者。彼小乘說內已伏

【現代漢語翻譯】 現代漢語譯本 勝處（克服感官享受的境界）。三釋遍處（全面觀照的境界）。后總聊簡（最後總結概括）。雖然勝處和遍處按照之前的說法應該歸屬於等至門（禪定之門），但現在依據修行的次第，所以在解脫之後闡明它們。之前因為隨順他人雜亂的念頭或者隨順殊勝的意義，所以將離解脫歸入等至門。解脫因為消除障礙是最殊勝的作用，所以單獨設立一門。現在因為初學者的修行次第必然如此，所以在此闡明它們，這並不矛盾。八解脫用九個方面來辨析。文中有兩部分。一是標明數量解釋名稱，二是辨別它的行相。標明數量解釋名稱是：一、有色觀諸色解脫（在有色慾的境界中觀想諸色而得到的解脫），乃至滅盡解脫身作證具是住（直至通過親身體驗證得滅盡解脫並安住其中）。依據《俱舍論》第二十九卷所說，最初的解脫名為『內有色想觀外色解脫想』（內心存在對色慾的念想，而觀想外在的色相以求得解脫）。因為觀想的增強，所以立名為『想觀』。內心尚未降伏和去除對色慾的念想，這種對色慾的念想稱為『內有色』。僅僅觀想外在的境界，稱為『外觀色』。大乘佛教的觀點不同。即使沒有脫離欲，或者即使已經脫離，對色慾的念想仍然可能存在並顯現，這被稱為『有色』。普遍觀想內外之色，稱為『觀諸色』。問：在《顯揚論》等論著中，名為『內有色想諸色解脫』，為什麼這裡不說『內』字，而只說『有色』？三藏的解釋是：梵文字的經論，無論大小，都沒有『內』字。翻譯時加上『內』字，在意義上也沒有妨礙。備云：最初只是解脫了境界的本體，而沒有解脫境界的種類。本體指的是欲界的死屍等，種類指的是色。在第二解脫中，本體和種類都得到了解脫，所以稱為『外』。基云：古人所說的『內有色想觀外色』這個名稱是不恰當的，因為所觀之色不僅僅是內在的，所觀之境也不僅僅是外在的。現在依據《顯揚論》，『有色想』指的是，依靠有色定（對色界的禪定）的意念來理解和思惟。『諸色』指的是觀想內外諸色。『無色想』指的是，依靠無色定（對無色界的禪定）的意念來理解和思惟。『外』指的是除了眼等根之外，用意識來理解和思惟其餘的色。實際上，最初的兩種解脫是普遍觀想內外之色，但有兼顧和側重。只是爲了顯示第二解脫已經脫離了欲，所以特別標明『內無色想』。最初的解脫尚未脫離欲，內外都有色，所以只說『有色』。稱作『內有色』在道理上有什麼損害呢？內無色想觀外諸色，是小乘佛教所說的內心已經降伏了

【English Translation】 English version The abodes of overcoming (Śūraṅgama Samādhi). The three explanations of all-encompassing spheres (Sarva-saṃjñā). The final summary is brief. Although the abodes of overcoming and all-encompassing spheres should, according to previous explanations, belong to the gate of meditative absorption (Samāpatti), they are now explained after liberation (vimoksha) according to the order of cultivation. Previously, because of following others' mixed thoughts or following the supreme meaning, the separation of liberation was included in the gate of meditative absorption. Liberation, because of its supreme function of eliminating obstacles, is established as a separate gate. Now, because the order of cultivation for beginners is necessarily so, they are explained here without contradiction. The eight liberations are analyzed using nine aspects. There are two parts in the text. First, the enumeration and explanation of names; second, the distinguishing of their characteristics. The enumeration and explanation of names are: 1. The liberation of contemplating all forms when one has form (rūpa-saṃjñā), up to the attainment of cessation (nirodha-samāpatti) through personal realization and abiding therein. According to the twenty-ninth volume of the Abhidharmakośa, the first liberation is called 'the liberation of contemplating external forms when one has internal form-perception (adhyātma-rūpa-saṃjñā bahirdhā rūpāṇi paśyati)'. Because of the increase in contemplation, it is named 'perception-contemplation'. The form-perception in which the mind has not yet subdued and removed the desire for form is called 'internal form'. Merely contemplating external objects is called 'external form'. The Mahāyāna view is different. Even if one has not detached from desire for form, or even if one has detached, the perception of form may still exist and manifest, which is called 'having form'. Universally contemplating internal and external forms is called 'contemplating all forms'. Question: In treatises such as the Asaṅga's Yogācārabhūmi-śāstra, it is called 'the liberation of contemplating all forms when one has internal form-perception'. Why is the word 'internal' not mentioned here, but only 'having form'? The Tripiṭaka explains: In the Sanskrit texts of the sutras and treatises, whether large or small, there is no word 'internal'. Adding the word 'internal' in translation does not hinder the meaning. Bei Yun: Initially, only the substance of the object of liberation is liberated, but not the category of the object of liberation. The substance refers to corpses in the desire realm, etc., and the category refers to sensual forms. In the second liberation, both the substance and the category are liberated, so it is called 'external'. Ji Yun: The ancient saying 'contemplating external forms when one has internal form-perception' is inappropriate because the forms contemplated are not only internal, and the objects contemplated are not only external. Now, according to the Asaṅga's Yogācārabhūmi-śāstra, 'having form-perception' refers to relying on the intention of the form realm meditation (rūpa-dhyāna) to understand and contemplate. 'All forms' refers to contemplating internal and external forms. 'No form-perception' refers to relying on the intention of the formless realm meditation (arūpa-dhyāna) to understand and contemplate. 'External' refers to using consciousness to understand and contemplate the remaining forms other than the eye and other roots. In reality, the first two liberations universally contemplate internal and external forms, but there is a combination of both and an emphasis. It is only to show that the second liberation has already detached from desire for form, so it is specifically marked as 'no internal form-perception'. The initial liberation has not yet detached from desire for form, and there are forms both internally and externally, so it is only said 'having form'. What harm is there in calling it 'internal having form'? No internal form-perception contemplating external forms is what the Theravada school says the mind has already subdued.

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除色想名內無色想。唯觀外境名觀外色。今此論已依無色定離色界染名內無色想。即此諸色已出染故名之為外。觀此為境名觀外色。上二言觀者。于諸色中為變化自在故。意解思惟顯示彼想故。解脫者。謂能解脫變化障故。依對法說內謂內身。已依無色定伏除見者色想名內無色。與此不同。此中備云。未離欲時自見名內色。他見非情名為外。然已得離欲界欲貪。在色界定內都觀於色界欲界之色。故自他色合名為外色。泰云。於二界色之上色慾未離名內有色。若於此內身已得離欲時即說內身名曰外色。無色慾故。不唯觀身外色名外。凈解脫身作證具足住者。凈者第四靜慮中離八種障。舍念圓滿清白名凈。此觀通觀凈不凈境。顯揚說。凈者一向意解思惟凈妙色者。基云。隨轉理門。或依彼觀相待相入故后成一味凈色為論。對法論說。于內凈不凈色展轉相待等故。解脫者。謂能解脫凈不凈變化生起煩惱障。此即變化時加行功用名為煩惱障礙心。故前二解脫隨於一事變化之障。此所解脫凈不凈中所有變化加行功用極自在障。身者意身。作證者。由於智斷得作證故。諸根得境唯身根親合身與證名。前二解脫意解思惟尚疏遠。故與其觀名。此第三解脫除障最勝名身作證故。對法說。此八種名聖住。諸聖所住故。然諸聖者。多住第三

【現代漢語翻譯】 現代漢語譯本 除色想（rupa-sanna，對色的感知）之外，心中沒有對色的感知，只觀察外在的境界，這叫做『觀外色』。現在這個論述是依據無色定（arupa-samapatti，一種禪定狀態），遠離了對色的染著，因此稱為『內無色想』。這些色已經脫離了染著，所以稱之為『外』。觀察這些色作為境界，叫做『觀外色』。上面兩次提到『觀』，是爲了在各種色中能夠變化自在，通過意解思惟來顯示那些想法。『解脫』是指能夠解脫變化的障礙。依據《對法論》（Abhidhamma，佛教論藏）的說法，『內』指的是內身。已經依據無色定來降伏和去除見者的色想，這叫做『內無色』。與此不同的是，這裡詳細地說，未離開慾望時自己所見到的色叫做『內色』，他人所見到的非情之物叫做『外色』。然而，已經獲得了脫離欲界（kama-dhatu，眾生輪迴的最低一層）的慾望貪婪，在禪定中都觀察欲界的色，所以自己和他人的色合起來叫做『外色』。泰國的論述說，在兩個界（可能指色界和無色界）的色之上，如果還沒有脫離慾望，就叫做『內有色』。如果對於這個內身已經獲得了脫離慾望，那麼就說內身叫做『外色』，因為沒有慾望了。不僅僅是觀察身體之外的色叫做『外』。 『凈解脫身作證具足住』的意思是，『凈』指的是在第四禪定（caturtha-dhyana，禪定的第四個階段）中，遠離了八種障礙，舍念圓滿清白，這叫做『凈』。這種觀察可以觀察清凈和不清凈的境界。《顯揚論》（Yogacarabhumi-sastra，瑜伽師地論）說，『凈』是指一心一意地思惟清凈美妙的色。窺基（Kuiji，唐代法相宗大師）說，隨著道理的運轉，或者依據對彼觀想的相互對待和相互進入，之後形成一種純粹的清凈色來討論。《對法論》說，對於內在的清凈和不清凈的色，相互對待等等。『解脫』是指能夠解脫清凈和不清凈變化所產生的煩惱障礙。這指的是變化時所增加的努力和作用，稱為煩惱障礙心。所以前兩個解脫是對於一件事變化所產生的障礙。這個所解脫的是清凈和不清凈之中所有變化所增加的努力和作用所產生的極度自在的障礙。『身』指的是意身。『作證』是因為通過智慧和斷除而獲得作證。諸根獲得境界，只有身根親身結合，才能與證相符。前兩個解脫的意解思惟還很疏遠，所以用『觀』來稱呼。這第三個解脫去除障礙最為殊勝，所以叫做『身作證』。《對法論》說，這八種叫做聖住，因為是諸聖所居住的地方。然而，諸聖者大多居住在第三種解脫中。

【English Translation】 English version Apart from the perception of form (rupa-sanna, perception of color), there is no perception of form within; only observing external realms is called 'observing external forms'. Now, this discourse is based on the formless attainments (arupa-samapatti, a state of meditative absorption), having abandoned defilement towards forms, hence it is called 'internal formless perception'. These forms have already transcended defilement, so they are called 'external'. Observing these forms as objects is called 'observing external forms'. The two previous mentions of 'observing' are for the sake of being able to transform freely among various forms, and to reveal those thoughts through conceptual understanding. 'Liberation' refers to being able to liberate from the obstacles of transformation. According to the Abhidhamma (Buddhist philosophical texts), 'internal' refers to the internal body. Having already subdued and removed the perceiver's perception of form based on the formless attainments, this is called 'internal formlessness'. Different from this, here it is explained in detail that when one has not yet left desire, the form seen by oneself is called 'internal form', and non-sentient things seen by others are called 'external form'. However, having already attained freedom from desire in the desire realm (kama-dhatu, the lowest realm of samsara), one observes the forms of the desire realm in meditation, so the forms of oneself and others combined are called 'external form'. The Thai commentary says that above the forms of the two realms (possibly referring to the form realm and the formless realm), if one has not yet left desire, it is called 'internal form'. If one has already attained freedom from desire regarding this internal body, then the internal body is said to be 'external form', because there is no desire. It is not only observing forms outside the body that is called 'external'. 'Pure liberation, embodying it, abiding in completeness' means that 'pure' refers to being free from eight kinds of obstacles in the fourth dhyana (caturtha-dhyana, the fourth stage of meditation), with mindfulness and equanimity perfected and pure, this is called 'pure'. This observation can observe both pure and impure realms. The Yogacarabhumi-sastra (a major text in the Yogacara school) says that 'pure' refers to wholeheartedly contemplating pure and wonderful forms. Kuiji (a prominent master of the Faxiang school in the Tang dynasty) said that following the turning of reason, or based on the mutual dependence and interpenetration of those contemplations, a purely pure form is later formed for discussion. The Abhidhamma says that for internal pure and impure forms, there is mutual dependence, and so on. 'Liberation' refers to being able to liberate from the afflictive obstacles arising from pure and impure transformations. This refers to the effort and function added during transformation, called the mind of afflictive obstacles. So the first two liberations are obstacles arising from the transformation of one thing. What is liberated here is the extreme freedom from obstacles arising from all the effort and function added during all transformations in pure and impure states. 'Body' refers to the mind-body. 'Embodying' is because one attains embodiment through wisdom and cutting off. The senses attain realms, and only the body sense combines intimately with the body to correspond with embodiment. The conceptual understanding of the first two liberations is still distant, so it is called 'observing'. This third liberation is the most excellent in removing obstacles, so it is called 'embodying'. The Abhidhamma says that these eight are called the noble abodes, because they are the places where the noble ones reside. However, most noble ones reside in the third liberation.

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第八。此勝故於二界中各在邊故。世尊經中說身作證於色無色障斷無餘證得轉依勝餘六故。具足住者。是第四靜慮根本圓滿。第八亦爾。有頂圓滿。餘名可解。今此文中但釋通名。前七解脫于已解脫生勝解者。七所觀法要離彼地煩惱障染。方始修作名已解脫。今觀彼境為除定障。起神通功德而生勝解故名解脫。第八解脫棄背想受者。前遠無間道雖滅想受障。今方得名解脫。正起解脫時。但暫棄背想受立解脫名。非時方始解脫定障先已離故。第二辨相中唯辨七解脫。后等至門方釋第八故。謂生欲界等者。釋有色義。此說初修未離色染。若已離者見者色想安立現前名為有色。彼于如是所解脫中已得解脫者。釋解脫義。其所觀色于欲界所解脫中。已得解脫故。即于欲界諸色以有光明相作意思惟等者。此明觀義。不同小宗作不凈想。今此說觀光明想故。有二因緣名為有色。一生欲界得色界定故。二于光明而作勝解故。欲界諸色于諸勝處所制少色等者。此答所觀色即勝處境。初勝解想而觀之故。若好若惡等者。此答行相。前三解脫引勝處遍處諸聖神通。后四解脫隨應能引無諍等功德。謂生欲界已離色界欲者。此釋內無色想義。先依空處定已離色界染故。無色界定不現在前者。釋觀外諸色義。無色不能觀諸色故。依色界定現觀外諸

【現代漢語翻譯】 現代漢語譯本 第八，這是因為這種殊勝的境界在欲界和色界中都處於邊緣地位。世尊在經中說，以身作證，斷除色界和無色界的障礙，沒有剩餘，證得轉依，勝過其餘六種解脫，所以說『具足住』。這是指第四禪定的根本圓滿。第八解脫也是如此，指有頂天的圓滿。其餘名稱容易理解。現在這段文字中只解釋了通用的名稱。前七種解脫，對於已經解脫而生起殊勝理解的人來說，這七種所觀察的法要遠離那個地界的煩惱障礙和染污，才開始修作，稱為『已解脫』。現在觀察那個境界是爲了去除禪定中的障礙，生起神通功德，因此稱為解脫。第八解脫，捨棄背離想和受的人，之前在遠離無間道時雖然滅除了想和受的障礙，但現在才真正稱為解脫。真正生起解脫的時候，只是暫時捨棄背離想和受，才立名為解脫，不是在那個時候才開始解脫禪定中的障礙，因為禪定中的障礙先前就已經離開了。在第二辨相中，只辨別了七種解脫，後面在等至門中才解釋第八種解脫。所謂『生欲界等』，是解釋『有色』的含義。這裡說的是初修者還沒有離開色染。如果已經離開了色染，那麼見到色，色想安立現前，就稱為『有色』。他們對於這樣所解脫的境界中，已經得到解脫，是解釋『解脫』的含義。他們所觀察的色，在欲界所解脫的境界中，已經得到解脫。也就是對於欲界的各種色，以有光明相作意思惟等，這是說明觀察的含義。不同於小乘宗派作不凈想，這裡說的是觀察光明想。有兩種因緣稱為『有色』：一是生在欲界，得到禪定；二是對光明而作殊勝的理解。欲界的各種色，對於各種勝處所制定的少量色等，這是回答所觀察的色就是勝處的境界，因為最初以勝解想而觀察它。『若好若惡等』，這是回答行相。前三種解脫能夠引出勝處、遍處、各種聖神通，后四種解脫能夠相應地引出無諍等功德。所謂『生欲界，已經離開欲』，這是解釋『內無色想』的含義。先前依靠空處定，已經離開了欲染。『無慾定不現在前者』，這是解釋『觀外諸色』的含義。因為無色不能觀察各種色，依靠欲定現在觀察外面的各種色。

【English Translation】 English version Eighth, this is because this superior state is on the edge in both the Desire Realm and the Form Realm. The World Honored One said in the sutras that one testifies with the body, cuts off the obstacles of the Form Realm and the Formless Realm, without any remainder, attains the transformation basis, surpassing the other six liberations, hence the term 'abiding in completeness'. This refers to the fundamental perfection of the Fourth Dhyana. The eighth liberation is also like this, referring to the perfection of the Peak of Existence. The remaining names are easy to understand. Now, this passage only explains the common names. The first seven liberations, for those who have already attained liberation and generate superior understanding, these seven objects of observation must be far from the afflictive obstacles and defilements of that realm, and only then can they begin to cultivate, and are called 'already liberated'. Now, observing that realm is to remove the obstacles in samadhi and generate supernatural powers, hence it is called liberation. The eighth liberation, those who abandon and turn away from thought and feeling, although the obstacles of thought and feeling were extinguished in the previous remote uninterrupted path, only now is it truly called liberation. When liberation truly arises, it is only temporarily abandoning and turning away from thought and feeling that establishes the name of liberation, not that it is only at that time that one begins to liberate the obstacles in samadhi, because the obstacles in samadhi had already been left behind earlier. In the second 'Discrimination of Characteristics', only the seven liberations are distinguished, and the eighth liberation is explained later in the 'Entrance to Samadhi'. The phrase 'born in the Desire Realm, etc.' explains the meaning of 'having form'. This refers to the initial cultivator who has not yet left the attachment to form. If one has already left the attachment to form, then seeing form, the establishment of the thought of form appears, and it is called 'having form'. They, in such a liberated state, have already attained liberation, which explains the meaning of 'liberation'. The form they observe, in the liberated state of the Desire Realm, has already attained liberation. That is, regarding the various forms of the Desire Realm, contemplating with the aspect of having light, etc., this explains the meaning of observation. It is different from the impure contemplation of the Hinayana schools; here it speaks of contemplating the thought of light. There are two causes and conditions for being called 'having form': first, being born in the Desire Realm and attaining samadhi; second, generating superior understanding towards light. The various forms of the Desire Realm, regarding the small amount of form established in the various superior places, etc., this answers that the observed form is the realm of the superior place, because it is initially observed with the thought of superior understanding. 'Whether good or bad, etc.' answers the aspect. The first three liberations can elicit the superior places, the all-encompassing places, and various holy supernatural powers; the latter four liberations can correspondingly elicit the merits of non-contention, etc. The phrase 'born in the Desire Realm, having already left desire' explains the meaning of 'internal formless thought'. Previously, relying on the Space Base Samadhi, one has already left the defilement of desire. 'The desireless samadhi does not appear before' explains the meaning of 'observing external forms'. Because formlessness cannot observe various forms, relying on the desire samadhi, one now observes the various external forms.

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色故無色定不現在前。上說未得無色定。未離色界欲外觀諸色名初解脫。已得無色定已離色界欲觀外諸色名第二解脫者。此依初業說。由俱解脫者定得初解脫故。若先不入無色定未伏除見者色想。作光明想而觀諸色是初解脫。若先入無色定已伏除見者色想。不思惟光明想但觀外色中好惡等是第二解脫。故此中言又不思惟彼所想之明相觀漸成故。但于外色而生勝解。由此俱解脫者亦成初解脫故。對法解初解脫云。于內未伏除見者色想即初習業者。或現安立見者色想即業滿者。俱解脫等所起解脫。于其內身雖已離色慾安立色想而現在前觀于外色故。彼釋第二解脫云。謂內已伏見者色想是初業者。或現安立見者無色想是業滿者。俱解脫者所起解脫義準前說。又不思惟彼想明想但于外色而作勝解釋觀義。若於是色已得離欲說彼為外者。即此已離染色。出染故名之為外。觀此一切諸色為境。名觀外色不唯觀外塵名觀外色。若準對法內身名內。外塵名外。觀塵為境名觀外色。彼說內外二義乍同小宗。依無色定離內色染等與彼差別。上二解脫依俱舍說。初二靜慮能除欲界初靜慮中顯色貪故。彼不凈觀可作是說。今作光明相等。顯揚第二十說。此二除變化障。為于變化得自在故修二解脫。變化既通四靜慮有故。初二解脫通依四靜慮。同

成實論。仍在根本非諸近分地。彼忻趣修都無通果。此容預修有通果故。凈解脫中已得舍念圓滿清白者。此釋凈義。一剎那中離過名清。相續離過名白。以此為依修習清凈聖行圓滿名凈解脫者。此依第四定於青等四色隨觀一色作清凈解。亦可總觀四色作清凈解。如觀花樹。后勝處中方別觀四色。此中說得舍念凈故。下復以三義釋此凈名。云謂已超過諸苦樂故亂動靜故善磨瑩故。故凈解脫唯在第四根本非近分。此亦內無色而觀外色由前已說故此略之。次四無色解脫。皆已離自地欲。依根本地重觀自境。思惟勝解令障更遠引生勝德立解脫名。然今論文空識二解脫言離自地欲。后二不言離自地欲者。無學身中影略而說。準前應言離自欲故。若依有學等得不要離染故此不說。又空識處言思惟自地者。由彼二名自地為稱。無所有處以識無有為自地名。故於識處思惟勝解。有頂解脫亦然。下之三地名想生處。遍於此處思惟勝解唯在根本非近分地。上已依論二門分別。三出體性者。七十三說。五法之中世間出世間正智為自性。有漏者分別中世間正智攝。無漏者即無分別智后得智攝。唯慧為性。緣色非色及真如境離諸定障引生勝德非余能故。若相應體初七四蘊性。眷屬五蘊性。第八解脫二十二法滅盡定。以前所薰厭心種子為自體故。四

諸緣境者。初二解脫以顯色相及真如相為所緣境。第三解脫以攝受相及真如相為所緣境。攝受相者于內凈不凈色展轉相待展轉相入展轉一味。如對法說。次四解脫各以自相及真如為境。初三解脫以色無色為境。次四解脫唯無色為境。為斷此障起此觀行。第八解脫無所緣也。五凡聖得分別。有義初七解脫通凡聖得。第八解脫唯聖得唯無漏故。七十二說異生聖者同得初三。然有差別。內外二道通得無爽。除變化障得自在故。然瑜伽第十五云。初三解脫於一切色得自在故便能引發諸聖神通。不與一切異生共有者。彼論自說不還阿羅漢所作。不說異生不作初三。次四解脫。對法論說聖弟子所得者。若得意者聖之弟子異生亦得。有義唯前三通內外道凡聖皆得。論唯說此異生得故。后五唯聖得論說聖之弟子不說異生故。六離障差別。顯揚二十說對除六障。一反化障。初二所除。能變能化由觀光明殊妙無礙及為少多等得自在故。二最極現法樂住障。第三所除。對法論說。能斷凈不凈色變化障及於此中煩惱生起障。即于凈色變化加行功用與不凈色變化相違。體即硬澀無記之性名為煩惱。三往還障。第四所除。由空諸色無障礙故。為方便已入色四定根本之地往還自在。四引無諍等勝功德障。由識所除。彼諸功德體即識故。此為方便已。起

【現代漢語翻譯】 現代漢語譯本 關於所緣境：最初的兩個解脫以顯色相（可見的顏色和形狀）和真如相（事物的真實本性）作為所緣境。第三個解脫以攝受相（統一和包含所有現象的狀態）和真如相作為所緣境。攝受相指的是在內部，清凈和不凈的顏色相互依賴、相互滲透、融為一體的狀態，正如《對法論》中所說。接下來的四個解脫各自以自身的相和真如作為所緣境。最初的三個解脫以色界和無色界作為所緣境，接下來的四個解脫只以無色界作為所緣境。爲了斷除這些障礙，修習這些觀行。第八個解脫沒有所緣境。 五、凡夫和聖者證得的差別：有一種觀點認為，最初的七個解脫凡夫和聖者都可以證得。第八個解脫只有聖者才能證得，因為它只有無漏的智慧。七十二種說法認為，異生（凡夫）和聖者都可以證得最初的三個解脫，但存在差別。外道和內道都可以證得，沒有區別，因為他們都能夠通過變化來消除障礙，獲得自在。然而，《瑜伽師地論》第十五卷說，最初的三個解脫能夠使人在一切顏色上獲得自在，從而引發諸聖者的神通，這不是所有異生都能做到的。該論自身也說這是不還果阿羅漢所能做到的，並沒有說異生不能修習最初的三個解脫。接下來的四個解脫，《對法論》說是聖弟子所證得的。如果有人證得了這些解脫，那麼聖者的弟子，也就是異生，也可以證得。 有一種觀點認為，只有前三個解脫內外道、凡夫和聖者都可以證得，因為論中只說了異生可以證得這些解脫。后五個解脫只有聖者才能證得，因為論中說的是聖者的弟子，沒有說異生。 六、離障的差別：《顯揚聖教論》第二十卷說，這些解脫可以去除六種障礙。一是反化障，這是最初兩個解脫所能去除的。通過觀察光明殊妙無礙，以及對少多等獲得自在，就能變化和反變化。二是能體驗最極現法樂住的障礙，這是第三個解脫所能去除的。《對法論》說，它能斷除清凈和不凈顏色的變化障礙，以及由此產生的煩惱生起障礙。即對清凈顏色的變化加行功用與不凈顏色的變化相反。其體性是堅硬、粗澀、無記的，這被稱為煩惱。三是往還障，這是第四個解脫所能去除的。由於空掉了諸色，沒有了障礙，爲了方便，已經進入色界四禪根本地的人可以自在地往還。四是引發無諍等殊勝功德的障礙，這是由識所去除的。這些功德的體性就是識。這是爲了方便，已經生起...

【English Translation】 English version Regarding the objects of conditions: The first two liberations take manifest color (visible colors and shapes) and Suchness (the true nature of things) as their objects. The third liberation takes the aspect of embracing (a state of unifying and encompassing all phenomena) and Suchness as its objects. The aspect of embracing refers to the state where, internally, pure and impure colors are mutually dependent, interpenetrating, and integrated into one flavor, as stated in the Abhidharma. The next four liberations each take their own aspect and Suchness as their objects. The first three liberations take the Realm of Form and the Formless Realm as their objects, while the next four liberations take only the Formless Realm as their objects. To sever these obstacles, these practices of contemplation are cultivated. The eighth liberation has no object. Five, the differences in attainment between ordinary beings and sages: One view holds that the first seven liberations can be attained by both ordinary beings and sages. The eighth liberation can only be attained by sages, because it only has undefiled wisdom. Seventy-two sayings hold that ordinary beings and sages can both attain the first three liberations, but there are differences. Externalist and internalist paths can both attain them without distinction, because they can both eliminate obstacles through transformation and gain freedom. However, the fifteenth volume of the Yogacarabhumi-sastra says that the first three liberations enable one to gain freedom over all colors, thereby inducing the supernormal powers of the sages, which is not something that all ordinary beings can do. The treatise itself also says that this is something that non-returners and Arhats can do, and does not say that ordinary beings cannot cultivate the first three liberations. The next four liberations, the Abhidharma says, are attained by disciples of sages. If someone has attained these liberations, then the disciples of sages, that is, ordinary beings, can also attain them. One view holds that only the first three liberations can be attained by both externalist and internalist paths, ordinary beings and sages, because the treatise only says that ordinary beings can attain these liberations. The latter five liberations can only be attained by sages, because the treatise says disciples of sages, not ordinary beings. Six, the differences in severing obstacles: The twentieth volume of the Asanga's Compendium of Determinations says that these liberations can remove six obstacles. First, the obstacle of counter-transformation, which is what the first two liberations can remove. By observing the extraordinary and unobstructed light, and by gaining freedom over few and many, one can transform and counter-transform. Second, the obstacle to experiencing the most excellent dwelling in the present life, which is what the third liberation can remove. The Abhidharma says that it can sever the obstacle of transforming pure and impure colors, and the obstacle of the arising of afflictions from this. That is, the effort of transforming pure colors is the opposite of transforming impure colors. Its nature is hard, rough, and neutral, which is called affliction. Third, the obstacle of going and returning, which is what the fourth liberation can remove. Because the colors are emptied and there are no obstacles, for the sake of convenience, those who have already entered the fundamental ground of the four dhyanas of the Realm of Form can freely go and return. Fourth, the obstacle to inducing superior merits such as non-contention, which is what is removed by consciousness. The nature of these merits is consciousness. This is for the sake of convenience, having already arisen...

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第四靜慮發諸功德。五諸漏及有障。漏謂煩惱有謂有頂。此即無色惑苦二法由第六第七解脫所除。第六解脫正能除之。第七解脫除之令遠。六寂靜最極住障。第八所除。滅定寂靜極勝住故。第十五說后五解脫唯言能引想受滅等至者。依成滿位亦不相違。七依身起者。后五解脫三界身起。許無色界起滅定故。初三解脫。有義唯欲起由教力故。此卷論云。由二因緣名為有色。謂生欲界故。有義不然。通二界起。初修解脫遍處為果。必在欲界如前道理。后成滿時遍處為因解脫為果。何妨色界亦得後起。豈生色界不得名有色而不修通耶。八二得者。佛及麟角身中八皆離欲得故。在余身中皆加行得。要離彼地染後方修得故。九有無漏。在佛身皆無漏。在余身中第八唯無漏。餘七通有漏無漏。通是世間出世間二智為體故。下第十五更當廣辨。次八勝處以三門辨。一釋名。先列后釋。一內有色想觀外色少。若好若惡若劣若勝。于彼諸色勝知勝見得如實相。二內有色想觀外色多。三內無色想觀外色少。四內無色想觀外色多。此後三種。若惡好等言皆如初說。后四勝處皆內無色想。然觀外諸色青黃赤白四種有異。此中內有色想內無色想等如解脫中說。前解脫中有色不言內。今言內者。前以設雖于內身見。有色想安立現前未離色染者。以一

【現代漢語翻譯】 現代漢語譯本 第四靜慮（第四禪定）能引發各種功德。第五種是諸漏（煩惱）以及有障（有頂天）。這裡的『漏』指的是煩惱，『有』指的是有頂天。這指的是無色界的迷惑和苦兩種法，通過第六和第七解脫來去除。第六解脫能夠直接去除它們，第七解脫則使它們遠離。第六種是寂靜最極住障，由第八解脫所去除。因為滅盡定是寂靜且極其殊勝的住所。第十五品中說后五種解脫只是能引導想受滅等至（滅盡定）的說法，依據成就圓滿的階段來看，也不互相矛盾。第七種是依身而起的解脫，后五種解脫是依三界之身而起的。因為允許無色界有滅盡定。最初的三種解脫，有的觀點認為只有欲界才能生起，因為教法的力量。此卷論中說：『由兩種因緣稱為有色，即生於欲界。』有的觀點則不然，認為通於色界和欲界生起。最初修習解脫，以遍處為果，必定在欲界，如之前的道理。後來成就圓滿時，以遍處為因，解脫為果。為什麼妨礙色界也能夠後來生起呢？難道生於色界就不能稱為有色，而不能修習神通嗎？第八種是二得，佛和麟角喻獨覺（Pratyekabuddha）的身中八種解脫都是離欲而得的。在其他身中，都是通過加行而得的。必須要先離開那個地的染污，然後才能修習獲得。第九種是有漏和無漏，在佛的身中都是無漏的。在其他身中，第八種唯有無漏，其餘七種通於有漏和無漏。因為通於世間和出世間兩種智慧為本體。下文第十五品會更詳細地辨析。接下來是八勝處，用三個方面來辨析。一是解釋名稱，先列出名稱，后解釋。一是內有色想，觀外色少。無論是好是壞，是劣是勝，對於那些色，能夠如實地勝知勝見。二是內有色想，觀外色多。三是內無色想，觀外色少。四是內無色想，觀外色多。這后三種，無論是壞是好等，說法都和第一種一樣。后四種勝處都是內無色想。然而觀察外面的各種顏色，青黃赤白四種有所不同。這裡說的內有色想和內無色想等，如同解脫中說的那樣。之前的解脫中有色，沒有說『內』。現在說『內』的原因是，之前即使在內身見到有色想，安立在沒有離開色染的人面前，以一

【English Translation】 English version The fourth Dhyana (fourth meditative absorption) gives rise to various merits. The fifth is the outflows (kleshas) and the obstructions of existence (the peak of existence). Here, 'outflows' refer to afflictions, and 'existence' refers to the peak of existence. This refers to the delusions and suffering of the formless realm, which are removed by the sixth and seventh liberations. The sixth liberation directly removes them, while the seventh liberation keeps them far away. The sixth is the obstruction of the most peaceful dwelling, which is removed by the eighth liberation. This is because the cessation attainment is a peaceful and extremely excellent dwelling place. In the fifteenth chapter, it is said that the latter five liberations only guide to the attainment of the cessation of perception and feeling (Nirodha-Samapatti), which is not contradictory when considering the stage of complete accomplishment. The seventh is the liberation that arises based on the body, and the latter five liberations arise based on the bodies of the three realms. This is because the formless realm is allowed to have cessation attainment. The first three liberations, according to some views, can only arise in the desire realm due to the power of the teachings. This volume of the treatise says: 'It is called having form due to two causes, namely, being born in the desire realm.' Some views disagree, believing that it is common to both the form and desire realms. Initially practicing liberation, with the all-pervading sphere (Kasina) as the result, it must be in the desire realm, as explained earlier. Later, when it is completely accomplished, the all-pervading sphere is the cause, and liberation is the result. Why hinder the form realm from arising later as well? Can it be that being born in the form realm cannot be called having form and cannot practice supernormal powers? The eighth is the two attainments, in the bodies of the Buddha and the Pratyekabuddha (Solitary Realizer), all eight liberations are attained through detachment from desire. In other bodies, they are all attained through effort. One must first leave the defilements of that realm before one can practice and attain them. The ninth is the outflows and non-outflows, in the Buddha's body, they are all without outflows. In other bodies, the eighth is only without outflows, and the remaining seven are common to both with and without outflows. This is because they are common to both mundane and supramundane wisdom as their essence. The fifteenth chapter below will analyze this in more detail. Next are the eight abodes of victory (eight勝處), which are analyzed in three aspects. One is to explain the names, first listing the names and then explaining them. One is having the internal perception of form, observing external forms as few. Whether they are good or bad, inferior or superior, one can truly know and see those forms. Two is having the internal perception of form, observing external forms as many. Three is having no internal perception of form, observing external forms as few. Four is having no internal perception of form, observing external forms as many. The latter three, whether they are bad or good, etc., are described in the same way as the first. The latter four abodes of victory are all without internal perception of form. However, observing the external colors, there are differences in the four colors of blue, yellow, red, and white. The internal perception of form and the internal perception of no form mentioned here are as described in the liberation section. In the previous liberation section, 'form' was mentioned without 'internal'. The reason for saying 'internal' now is that even if one sees the perception of form in the internal body, it is established in front of those who have not left the defilements of form, with a

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切色染皆未離故。但言有色而不說內。即以此一切色而為境界。起光明想未出色染故名觀諸色。或通觀內外色不可名觀外色。今此勝處唯觀非根色不觀根色。內有根色故名內有色。與前差別。余少多等如文自釋。二出體者。對法顯揚俱作是說。初二勝處初解脫所出。次二勝處是第二解脫所出。后四勝處第三解脫所出。凈解脫中初之二想凈與不凈展轉相待展轉相入。如是展轉總一切色合為一味。清凈想解名展轉一味故。后四勝處第三解脫所出故。此八體即前三解脫也。問若爾前三解脫與八勝處有何差別。俱舍云。前修解脫唯能棄背。后修勝處能制所緣。隨所樂觀或修不起。今釋。初修前三解脫除二種障。由此能生勝知勝見名勝處。修成滿者。由八勝處勝伏所緣。能令初三解脫清凈。是謂解脫勝處差別。問何故解脫遍處通觀非色。八勝處中唯觀諸色。答離障遍觀色非色等。勝伏境時色相難勝折伏。好惡難勝伏故。色勝伏已於無色中亦得自在故。從難勝唯立色勝處。三依境分別者。后四唯緣色處顯色。其形色無體顯色攝故。假無體唯實故。故唯觀四。前四所緣聲香味觸所依聚色。以初二解脫緣光明相及劣勝故。即初四勝處觀顯假色光明乃是假顯色故。由體清明順於變化故偏觀之。第二解脫緣一切色處故。第三第四勝處亦觀于

【現代漢語翻譯】 現代漢語譯本 切色染都未曾脫離的緣故，所以只說『有色』，而不說是『內色』。就是用這所有一切的色作為境界，生起光明想，因為沒有脫離色染，所以叫做『觀諸色』。或者普遍地觀察內外之色，就不能叫做『觀外色』。現在這勝處只是觀察非根之色，不觀察根之色。因為內在有根之色，所以叫做『內有色』，這與前面有所差別。其餘的少、多等，就像經文自己解釋的那樣。 二、辨明體性：對法藏和《顯揚聖教論》都這樣說，最初的兩個勝處是初解脫所生，接下來的兩個勝處是第二解脫所生，最後的四個勝處是第三解脫所生。在凈解脫中，最初的兩個想，凈與不凈，互相依賴，互相進入。這樣互相交融，將一切色合為一體，清凈之想叫做『展轉一味』的緣故。後面的四個勝處是第三解脫所生。這八個勝處的體性就是前面的三個解脫。 問：如果這樣，那麼前面的三個解脫與八勝處有什麼差別？《俱舍論》說：『先前修習解脫，只能捨棄背離；後來修習勝處，能夠控制所緣。隨著所觀察的，或者修習，或者不生起。』現在解釋，最初修習前三個解脫，能去除兩種障礙，因此能生起殊勝的知見，叫做勝處。修習成就圓滿的人，通過八勝處來勝伏所緣，能使最初的三個解脫清凈。這就是解脫與勝處的差別。 問：為什麼解脫和遍處可以普遍地觀察非色，而八勝處中只能觀察諸色？答：因為遠離了障礙，可以普遍地觀察色與非色等。在勝伏境界時，色相難以勝伏，好惡難以勝伏。勝伏了色之後，在無色中也能自在。因為難以勝伏，所以只設立色的勝處。 三、依據境界分別：後面的四個勝處只緣色處的顯色，因為形色沒有實體，被顯色所攝，是虛假的，沒有實體，只是實在的顯色，所以只觀察四種。前面的四個勝處所緣的是聲、香、味、觸所依的聚色。因為最初的兩個解脫緣光明相以及劣勝，所以最初的四個勝處觀察顯假之色，光明乃是假顯色。因為體性清明，順應變化，所以偏重觀察它。第二解脫緣一切色處，所以第三、第四勝處也觀察它。

【English Translation】 English version Because the colored contaminations are not yet separated, it is only said 'having color' without specifying 'internal color'. It is using all these colors as a boundary, giving rise to the thought of light. Because one has not separated from the colored contaminations, it is called 'contemplating all colors'. Or, if one universally contemplates both internal and external colors, it cannot be called 'contemplating external colors'. Now, this mastery only contemplates non-root colors and does not contemplate root colors. Because there are root colors internally, it is called 'having internal color', which is different from the previous case. The rest, such as less or more, are explained by the text itself. Two, clarifying the nature: Both the Abhidharma-kosa and the Asanga's Compendium of Determinations say that the first two masteries arise from the first liberation, the next two masteries arise from the second liberation, and the last four masteries arise from the third liberation. In pure liberation, the first two thoughts, purity and impurity, are mutually dependent and mutually enter. In this way, they intermingle, combining all colors into one flavor. The thought of purity is called 'mutually one flavor'. The last four masteries arise from the third liberation. The nature of these eight masteries is the previous three liberations. Question: If so, what is the difference between the previous three liberations and the eight masteries? The Abhidharma-kosa says: 'Previously practicing liberation can only abandon and turn away; later practicing mastery can control the object. Depending on what is observed, one may or may not arise.' Now, to explain, initially practicing the first three liberations can remove two kinds of obstacles, thus giving rise to superior knowledge and vision, called mastery. Those who cultivate and achieve perfection, through the eight masteries, can subdue the object, enabling the first three liberations to be purified. This is the difference between liberation and mastery. Question: Why can liberation and the all-pervading sphere universally observe non-color, while the eight masteries can only observe all colors? Answer: Because one is separated from obstacles, one can universally observe color and non-color, etc. When subduing the realm, color appearances are difficult to subdue, and good and bad are difficult to subdue. After subduing color, one can also be at ease in the formless realm. Because it is difficult to subdue, only the mastery of color is established. Three, distinguishing according to the realm: The last four masteries only focus on the manifest color of the color sphere, because shape has no substance and is included in manifest color, being false and without substance, only real manifest color, so only four are observed. The first four masteries focus on the aggregate of colors based on sound, smell, taste, and touch. Because the first two liberations focus on the appearance of light and inferiority and superiority, the first four masteries observe manifest false color, and light is false manifest color. Because its nature is clear and conforms to change, it is emphasized in observation. The second liberation focuses on all color spheres, so the third and fourth masteries also observe it.

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彼一切色處若少多等。然以有情非情形量小大內外別故。分成少多故。依有色及與無色各緣二境分成四種故。諸勝處不減不增故。對法說。少色者。有情數色其量少故。多色者。非情數色其量大故。顯揚論中唯依資具非資具分成多少。今此中以有情及資具合名為少。宮殿等名多。數量別故。各據一義亦不相違。好惡劣勝等依少多色之差別故。故不別立。然在欲界初四勝處具觀四塵同聚色處。在色界中唯觀聲觸同聚色處。唯初二解脫觀色塵。故初四勝處中俱觀色境。論說劣色者。謂聲香味觸。不可意色者。此說欲界有聲等所依同聚之色處名劣色等。是初四所觀。非聲等四是勝處境故。此論云四顯色有情資具宮殿等攝。謂好惡劣勝四名顯色。即前少多是情等色。故非聲等。由於色處折伏自在。于餘四塵亦能變化。或初二解脫初雖唯觀色引生初四勝處。勝處起已后觀四塵。折伏自在引生解脫。后成滿位復唯觀色光明等境能為變化。故顯揚云。由三解脫故得勝定自在。由得彼已方說勝色自在成就。此以解脫為因勝處為果。又云。此八勝處與修三種緣色解脫作所依止。此以勝處為因解脫為果。初修后滿有差別故。論雖說言此四顯色非色處顯。謂聲香味觸劣勝之色。所觀明顯名為顯色。非但以色亦以真如為所緣。七十二云。思惟色

【現代漢語翻譯】 現代漢語譯本： 所有這些色處，無論多少、大小等等，都因為有情（sentient beings）和非情（non-sentient things）的形態、數量、大小、內外的差別，而分成少和多。又因為依有色界（realm of form）和無色界（formless realm）各自緣取兩種境界，而分成四種。諸勝處（spheres of mastery）不會減少也不會增加。對法（Abhidharma）中說，『少色』是指有情所擁有的色，其量少；『多色』是指非情所擁有的色，其量大。顯揚論（Asanga's Compendium of Determinations）中只依據資具（possessions）和非資具來分成多少。現在這裡將有情和資具合稱為『少』，宮殿等稱為『多』。數量上的差別，各自依據一種意義，也不互相違背。好、惡、劣、勝等，是依據色之多少的差別而產生的，所以不另外建立。 然而，在欲界（desire realm），最初的四個勝處同時觀察四種塵境（色、聲、香、味）同聚的色處。在禪定（Dhyana）中，只觀察聲、觸同聚的色處。只有最初的二種解脫（liberations）觀察色塵。所以最初的四個勝處中都觀察色境。論中說，『劣色』是指聲、香、味、觸。『不可意色』是指欲界有聲等所依的同聚之色處，名為劣色等。這是最初四個勝處所觀察的。聲等四種不是勝處的境界。 此論說，四種顯色（manifest colors）包含有情、資具、宮殿等。所謂好、惡、劣、勝四種名稱的顯色，就是前面的少、多，是有情等的色，所以不是聲等。由於在色處能夠折伏（subdue）自在，對於其餘四塵也能變化。或者最初的二種解脫，最初雖然只觀察色，引生最初的四個勝處，勝處生起之後，再觀察四塵。折伏自在引生解脫，後來成就圓滿的階段，又只觀察色光明等境界，能夠進行變化。所以顯揚論說，『由三種解脫的緣故，得到勝定自在。由得到勝定自在之後，才說勝色自在成就。』這是以解脫為因，勝處為果。又說，『這八勝處與修三種緣色解脫作為所依止。』這是以勝處為因，解脫為果。最初的修習和後來的圓滿有差別。 論中雖然說這四種顯色不是色處所顯現的，而是指聲、香、味、觸等劣勝之色，所觀察的明顯，名為顯色。不只是以色，也以真如（tathata）作為所緣。七十二說，思惟色。

【English Translation】 English version: All these color-locations, whether few or many, large or small, etc., are divided into few and many because of the differences in the forms, quantities, sizes, and internal/external aspects of sentient beings (Sattvas) and non-sentient things. Furthermore, because the Realm of Form (Rūpadhātu) and the Formless Realm (Arūpadhātu) each take two realms as their objects, they are divided into four types. The Spheres of Mastery (Abhibhāyatana) neither decrease nor increase. In the Abhidharma, it is said that 'few colors' refers to the colors possessed by sentient beings, which are few in quantity; 'many colors' refers to the colors possessed by non-sentient things, which are large in quantity. In Asanga's Compendium of Determinations ( Abhidharmasamuccaya ), the division into few and many is based solely on possessions (parikkhāra) and non-possessions. Here, sentient beings and possessions are collectively referred to as 'few,' while palaces, etc., are called 'many.' The difference in quantity, each based on one meaning, does not contradict each other. However, in the Desire Realm (Kāmadhātu), the first four Spheres of Mastery simultaneously observe the color-location where the four sense objects (sight, sound, smell, taste) are clustered together. In Dhyana (meditation), only the color-location where sound and touch are clustered together is observed. Only the first two Liberations (vimoksha) observe the color-object. Therefore, in the first four Spheres of Mastery, the color-object is observed in all cases. The treatise says that 'inferior colors' refer to sound, smell, taste, and touch. 'Unpleasant colors' refer to the color-location in the Desire Realm where sound, etc., are based, and are called inferior colors, etc. These are what the first four Spheres of Mastery observe. Sound, etc., are not the objects of the Spheres of Mastery. This treatise says that the four Manifest Colors (varṇa) include sentient beings, possessions, palaces, etc. The so-called Manifest Colors of good, bad, inferior, and superior are the aforementioned few and many, which are the colors of sentient beings, etc., and therefore are not sound, etc. Because one can subdue (control) freely in the color-location, one can also transform the remaining four sense objects. Alternatively, the first two Liberations, although initially only observing color, give rise to the first four Spheres of Mastery. After the Spheres of Mastery arise, the four sense objects are then observed. Subduing freely gives rise to Liberation, and later, in the stage of complete accomplishment, one only observes the realms of color, light, etc., and can perform transformations. Therefore, the Abhidharmasamuccaya says, 'Because of the three Liberations, one obtains mastery in superior concentration. Only after obtaining mastery in superior concentration is it said that the mastery of superior color is accomplished.' This takes Liberation as the cause and the Spheres of Mastery as the result. It also says, 'These eight Spheres of Mastery and the practice of the three Liberations related to color serve as the basis.' This takes the Spheres of Mastery as the cause and Liberation as the result. There is a difference between the initial practice and the later completion. Although the treatise says that these four Manifest Colors are not manifested by the color-location, but refer to the inferior and superior colors of sound, smell, taste, touch, etc., what is observed clearly is called Manifest Color. Not only color, but also Suchness (Tathata) is taken as the object. Seventy-two says, 'Thinking about color.'

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真如相故得勝知見。異生不爾。略辨義已。文分為二。初解勝處名。次別解少多等義。處者是所緣。勝者能緣。初文有三。初標。次辨。后顯差別。第三遍處以四門辨。一釋名。先釋通名。后別名。于勝解事者釋處義。隨應即前解脫等境故。生遍勝解者釋遍義。此假勝解作遍想故。此釋通名也列名者。謂地水火風青黃赤白空處識處。如經言。謂地遍處一能解了上下及傍無二無量。如是乃至識遍上下及傍無二無量等。此中雖釋無二無量。余如顯揚第四等說。二出體性者。俱舍云。初八遍處唯從第三解脫所出。后二遍處即彼空識二解脫。今者初八以慧后二四蘊為自性。初八遍處善清凈故。能引賢聖勝解神通及轉變神通。雖依四地而有不可隨應。從初三解脫滿唯第三故。此論云。如是有色諸遍處定色界後邊故。從第三解脫所出。理同俱舍所說通途。三廢立者。論自解說。瑜伽又說。然由所依真如遍滿能依色非色。亦復遍滿能依之中。所依造色遍滿故。能依造色亦遍滿。唯說能依中實顯色遍滿不說假顯形亦遍滿。唯說所依實觸遍滿不說能依假觸亦遍滿。既說所觀色境空遍滿亦說能觀識境遍滿。余非遍滿故非遍處。然涅槃經中第三十一說除火取無所有處者。事火外道以火為天說火體遍增。彼執故對彼機除火遍處。無所有處有觀察

【現代漢語翻譯】 現代漢語譯本： 以真如之相為緣故，才能獲得殊勝的智慧和見解。凡夫俗子則不然。以上簡略地辨析了意義。接下來，從文義上分為兩部分：首先解釋『勝處』的名稱，其次分別解釋『少多』等的含義。『處』是指所緣的境界，『勝』是指能緣的心。第一部分（解釋勝處名）分為三部分：首先是標示，其次是辨析，最後是顯示差別。第三遍處用四種方式來辨析：一是解釋名稱，先解釋通名，后解釋別名。對於『勝解事』，解釋『處』的含義，隨其所應，即是前面的解脫等境界。『生遍勝解』，解釋『遍』的含義，這是因為假借勝解而作普遍的觀想。這是解釋通名。列出名稱是：所謂地遍處、水遍處、火遍處、風遍處、青遍處、黃遍處、赤遍處、白遍處、空處、識處。如經文所說：『所謂地遍處，能夠理解上下及四方沒有二元對立，沒有限量。像這樣乃至識遍處，上下及四方沒有二元對立，沒有限量等。』這裡雖然解釋了『無二無量』，其餘的如《顯揚聖教論》第四卷等所說。 二是說明體性。《俱舍論》說：『最初的八種遍處，僅僅是從第三禪解脫所生。』後面的兩種遍處，就是那空無邊處解脫和識無邊處解脫。現在，最初的八種遍處以智慧為自性，後面的兩種遍處以四蘊為自性。最初的八種遍處因為清凈的緣故，能夠引生賢聖的殊勝解脫神通以及轉變神通。雖然依據四禪地而有，但不可隨意，從初禪、二禪、三禪解脫圓滿，唯有第三禪的緣故。此論說：『像這樣有色諸遍處定，在後邊，從第三禪解脫所生。』道理與《俱舍論》所說的通常途徑相同。 三是廢立。論自身解釋說，《瑜伽師地論》又說：『然而由於所依的真如遍滿，能依的色非色也同樣遍滿於能依之中。』所依的造色遍滿的緣故，能依的造色也遍滿。只說能依之中真實的顯色遍滿，不說假想的顯色和形色也遍滿。只說所依的真實觸遍滿，不說能依的假想觸也遍滿。既然說了所觀的色境空遍滿，也說了能觀的識境遍滿。其餘的不是遍滿的緣故，不是遍處。然而《涅槃經》第三十一卷說，除去火遍處和無所有處，是因為事火外道以火為天，說火的體性普遍增長，因為他們的執著，所以針對他們的根機，除去火遍處。無所有處有觀察。

【English Translation】 English version: Due to the aspect of Suchness (真如, Zhenru), one obtains superior knowledge and vision. Ordinary beings do not. The meaning has been briefly distinguished. The text is divided into two parts: first, explaining the name of 'superior abodes' (勝處, Shengchu); second, separately explaining the meanings of 'few and many' etc. 'Abode' refers to the object of focus (所緣, Suoyuan), 'superior' refers to the mind that focuses (能緣, Nengyuan). The first part (explaining the name of superior abodes) has three sections: first, indication; second, analysis; and third, showing the differences. The third all-encompassing abode is analyzed in four ways: one, explaining the name, first explaining the general name, then the specific name. Regarding 'things to be understood with superior understanding' (勝解事, Shengjieshi), explaining the meaning of 'abode', accordingly, it is the preceding realm of liberation etc. 'Generating all-encompassing superior understanding' (生遍勝解, Shengbianshengjie), explaining the meaning of 'all-encompassing' (遍, Bian), this is because of making universal contemplation by borrowing superior understanding. This is explaining the general name. Listing the names is: so-called earth all-encompassing abode, water all-encompassing abode, fire all-encompassing abode, wind all-encompassing abode, blue all-encompassing abode, yellow all-encompassing abode, red all-encompassing abode, white all-encompassing abode, space abode, consciousness abode. As the sutra says: 'So-called earth all-encompassing abode, one can understand up and down and around without duality, without limit. Like this, up to consciousness all-encompassing abode, up and down and around without duality, without limit etc.' Although 'non-duality and limitlessness' are explained here, the rest is as explained in the fourth volume of the Yogācārabhūmi-śāstra (顯揚聖教論, Xianyangshengjiaolun) etc. Two, explaining the nature. The Abhidharmakośa (俱舍論, Jushelun) says: 'The first eight all-encompassing abodes are only produced from the third dhyana liberation.' The latter two all-encompassing abodes are those boundless space liberation and boundless consciousness liberation. Now, the first eight all-encompassing abodes have wisdom as their nature, the latter two all-encompassing abodes have the four aggregates as their nature. The first eight all-encompassing abodes, because of their purity, can give rise to the superior liberation powers of sages and the powers of transformation. Although they exist based on the four dhyana grounds, they cannot be arbitrary, because of the fulfillment of liberation from the first, second, and third dhyanas, only the third dhyana. This treatise says: 'Like this, the colored all-encompassing abode samadhis, at the end, are produced from the third dhyana liberation.' The principle is the same as the common path spoken of in the Abhidharmakośa. Three, abolishing and establishing. The treatise itself explains, the Yogācārabhūmi-śāstra (瑜伽師地論, Yuqieshidi lun) also says: 'However, because the Suchness (真如, Zhenru) of what is relied upon is all-pervasive, the form and formless of what relies upon are also all-pervasive within what relies upon.' Because the fabricated form of what is relied upon is all-pervasive, the fabricated form of what relies upon is also all-pervasive. It only says that the real manifest color within what relies upon is all-pervasive, it does not say that the imagined manifest color and shape are also all-pervasive. It only says that the real touch of what is relied upon is all-pervasive, it does not say that the imagined touch of what relies upon is also all-pervasive. Since it says that the observed realm of form and emptiness is all-pervasive, it also says that the observing realm of consciousness is all-pervasive. The rest are not all-pervasive, therefore they are not all-encompassing abodes. However, the thirty-first volume of the Nirvana Sutra (涅槃經, Niepan jing) says that removing the fire all-encompassing abode and the nothingness abode is because the fire-worshipping heretics take fire as heaven, saying that the nature of fire universally increases, because of their attachment, therefore, targeting their capacity, the fire all-encompassing abode is removed. The nothingness abode has observation.

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時。觀識遍無少分所有。所無境遍亦名遍處。今諸論中。依極自在已方修遍處觀無少所有境。非必觀所無識遍一切故不立遍處。佛于彼假名於此實說故。問勝處引生遍處方起。何故勝處無後二初四。答勝伏所緣方生遍果。果法勝故加因六種。勝處唯依伏殊勝境不說所餘。遍處用勝者。此下文說引生神通等故。勝處劣者。唯勝伏所緣不能引生廣功德故。六十二說。修十遍處能為五事如彼廣說。四所緣境者。七十二說。又十遍處由勝所緣力應知。其相差別者。此用大種及真如相為所緣。若不爾者。所依不遍能依亦應不成遍滿。由真如境極遍滿故能依亦得成遍滿名。又空識相及真如為所緣。不但唯以有為為境。合以色觸處四蘊及真如為所緣。第四總聊簡中有三。初釋解脫勝處遍處次第。次解遍處作用。后以喻顯三法次第。此法次第略有三義。一云一隨轉理門。即此門是。二依真實理門。六十三說。勝處遍處是諸解脫能清凈道。顯揚第四說。由諸勝處勝所緣故。由諸遍處所緣遍故。能令解脫清凈應知。二云。真實理中。一初修行門即此文是。二后成滿門即余文是。三云。一如量智修門即此文是。二依如理智修門即余文是。先依世俗智起勝知見已。次依如理智入遍處解脫。勝解神通者。隨所意解皆能稱遂。遠作近解屈申臂頃至色

【現代漢語翻譯】 現代漢語譯本 當時，如果觀察到『識遍』（Vijñāna-kṛtsna，一切識處）中沒有少分『所有』（vastu，實在之物），那麼『所無境遍』（Nāsti-kiñcid-kṛtsna，無所有處）也可以稱為『遍處』（kṛtsnāyatana，一切處）。現在各論典中，依據『極自在』（atyanta-vaśitā，極度的自在）已經修習『遍處觀』，以『無少所有境』為對象。並非必須觀察『所無識』遍及一切，因此不建立『遍處』。佛陀在彼處假名施設，在此處真實宣說。 問：『勝處』（abhibhāyatanāni，勝處）引生后，『遍處』才能生起。為什麼『勝處』沒有後二種和初四種？ 答：因為勝伏所緣境，才能產生遍滿的果。果法殊勝，所以加上原因共有六種。『勝處』只是依據勝伏殊勝的境界，沒有說其他的。『遍處』的作用殊勝，這在下文會說，能引生神通等。『勝處』低劣，只是勝伏所緣境，不能引生廣大的功德。六十二中說，修習十遍處能成就五種事情，如彼處廣說。 四種所緣境，七十二中說，又十遍處由殊勝的所緣境的力量，應當知道它們的相狀差別。這裡用『大種』（mahābhūta，四大元素）和『真如』（tathatā，如如）的相作為所緣境。如果不是這樣，所依的『大種』不遍滿，能依的『識』也應該不能成就遍滿。由於『真如』的境界極其遍滿，能依的『識』才能成就遍滿之名。還有，以『空識相』和『真如』作為所緣境，不只是以『有為』（saṃskṛta，有生滅的事物）為境界。合起來以『色觸處』（rūpa-sparśa-āyatana，色處和觸處）、四蘊（四大蘊）以及『真如』作為所緣境。 第四，總的來說，簡要說明其中有三種。首先解釋『解脫』（vimokṣa，解脫）、『勝處』、『遍處』的次第。其次解釋『遍處』的作用。最後用比喻來顯示三種法的次第。這種法的次第略有三種意義： 一、依照『一隨轉理門』，就是這個門。二、依照『真實理門』，六十三中說，『勝處』、『遍處』是各種『解脫』，能清凈道路。《顯揚》第四中說，由於各種『勝處』的殊勝所緣境，由於各種『遍處』的所緣境遍滿，能夠使『解脫』清凈，應當知道。 二、依照『真實理』，一是『初修行門』，就是本文。二是『后成滿門』，就是其他文章。三、一是『如量智修門』，就是本文。二是『依如理智修門』，就是其他文章。先依靠世俗智生起殊勝的知見，然後依靠如理智進入『遍處』『解脫』。『勝解神通』（adhimukti-ṛddhi，勝解力所成的神通），隨所意解都能稱心如意，遙遠的看作近的，屈伸手臂頃刻到達色界。

【English Translation】 English version At that time, if one observes that in the 'Vijñāna-kṛtsna' (sphere of all consciousness), there is no 'vastu' (substance) whatsoever, then the 'Nāsti-kiñcid-kṛtsna' (sphere of nothingness) can also be called 'kṛtsnāyatana' (sphere of totality). Now, in various treatises, based on 'atyanta-vaśitā' (extreme mastery), the 'kṛtsnāyatana' contemplation is practiced, with the object of 'no substance whatsoever'. It is not necessary to observe that 'no consciousness' pervades everything, therefore 'kṛtsnāyatana' is not established. The Buddha provisionally named it there, and truly spoke of it here. Question: 'Abhibhāyatanāni' (mastery spheres) arise first, and then 'kṛtsnāyatana' can arise. Why do 'abhibhāyatanāni' not have the latter two and the first four? Answer: Because subduing the object of focus produces the pervasive result. Because the resulting dharma is superior, six causes are added. 'Abhibhāyatanāni' only rely on subduing superior objects, and do not speak of the rest. The function of 'kṛtsnāyatana' is superior, which will be discussed below, as it can generate supernormal powers, etc. 'Abhibhāyatanāni' are inferior, only subduing the object of focus, and cannot generate vast merits. Sixty-two says that practicing the ten 'kṛtsnāyatana' can accomplish five things, as described there. The four objects of focus, seventy-two says, and the ten 'kṛtsnāyatana' should be known to have different characteristics due to the power of the superior object of focus. Here, the 'mahābhūta' (four great elements) and 'tathatā' (suchness) are used as the objects of focus. If not, the 'mahābhūta' on which it depends would not be pervasive, and the 'consciousness' that depends on it should also not be able to achieve pervasiveness. Because the realm of 'tathatā' is extremely pervasive, the 'consciousness' that depends on it can achieve the name of pervasiveness. Also, 'śūnyatā-vijñāna-lakṣaṇa' (the aspect of emptiness and consciousness) and 'tathatā' are used as the objects of focus, not just 'saṃskṛta' (conditioned things) as the realm. Together, 'rūpa-sparśa-āyatana' (sphere of form and touch), the four skandhas (four aggregates), and 'tathatā' are used as the objects of focus. Fourth, in general, there are three brief explanations. First, explain the order of 'vimokṣa' (liberation), 'abhibhāyatanāni', and 'kṛtsnāyatana'. Second, explain the function of 'kṛtsnāyatana'. Finally, use a metaphor to show the order of the three dharmas. This order of dharmas has three meanings: One, according to the 'one-following-reasoning gate', this is the gate. Two, according to the 'true-reasoning gate', sixty-three says that 'abhibhāyatanāni' and 'kṛtsnāyatana' are various 'vimokṣa', which can purify the path. The fourth of the Yogācārabhūmi-śāstra says that because of the superior objects of focus of various 'abhibhāyatanāni', and because the objects of focus of various 'kṛtsnāyatana' are pervasive, they can purify 'vimokṣa', it should be known. Two, according to 'true reasoning', one is the 'initial practice gate', which is this text. Two is the 'later completion gate', which is other texts. Three, one is the 'appropriate-knowledge practice gate', which is this text. Two is the 'reasoned-knowledge practice gate', which is other texts. First, rely on conventional knowledge to generate superior knowledge and views, and then rely on reasoned knowledge to enter 'kṛtsnāyatana' 'vimokṣa'. 'Adhimukti-ṛddhi' (supernormal power of aspiration), whatever is intended can be fulfilled, the distant is seen as near, and one can reach the realm of form in the time it takes to bend and stretch an arm.

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究竟等。轉反神通等。轉換舊形而作異相。又勝解通意解思惟。轉變神通能成實事。別釋經宗要中有三。下第二解等持。前別有十一。下解十門。闕第十一。如前已釋。三三摩地中文分為三。初別明三摩地行境別相。次明三摩地行別境同相。后釋先後次第妨難。初之一門安立諦行。其第二門非安立行。初之一門別相行。次之一門通相行。是謂差別。就初文中初標空三摩地行相。當知。空性略有四種下。總釋空性差別。顯揚第二說云。空有二種。一所知二智。所知者。謂眾生及法遍計所執性中此二無性。及彼所餘無我有性。于諸法中所執性無即是無我性有。無我性有即是所執性無。即以此有及非有無二之性名所知空。空智者。謂緣彼境如實了知。彼論意說所執法有情空及真如空性俱名所知空。觀彼無時見此有故。證此有時見彼空故。有空無二俱名境空。此說空行所證所空。能觀彼心即名空智。此中所言謂于遠離有情命者等即所觀中所空空境。心住一緣即彼空智。此依三乘通所觀空。但言遠離有情命者等唯說人空不說法故。唯說所空不說所證空。彼說無二有無雙彰。此說所無不辨真有故不相違。總釋空差別中有兩番釋。基判。初依無學者四種空性。后陳有學者四空差別。景釋。初番觀察空者。即是學人。總觀諸法之上空無

【現代漢語翻譯】 現代漢語譯本 究竟等：轉變反神通等，轉換舊形而作異相。又勝解通（Adhimoksha-abhijna，勝解神通）意解思惟，轉變神通能成實事。《別釋經宗要》中有三，下第二解等持（Samadhi，禪定）。前別有十一，下解十門，闕第十一，如前已釋。三三摩地（Samadhi，三昧）中文分為三：初別明三摩地行境別相，次明三摩地行別境同相，后釋先後次第妨難。初之一門安立諦行，其第二門非安立行。初之一門別相行，次之一門通相行，是謂差別。就初文中初標空三摩地（Sunyata-samadhi，空三昧）行相。當知，空性略有四種下，總釋空性差別。《顯揚》第二說云：『空有二種，一所知二智。所知者，謂眾生及法遍計所執性中此二無性，及彼所餘無我有性。于諸法中所執性無即是無我性有，無我性有即是所執性無。即以此有及非有無二之性名所知空。空智者，謂緣彼境如實了知。』彼論意說所執法有情空及真如空性俱名所知空。觀彼無時見此有故，證此有時見彼空故。有空無二俱名境空。此說空行所證所空，能觀彼心即名空智。此中所言謂于遠離有情命者等即所觀中所空空境，心住一緣即彼空智。此依三乘通所觀空，但言遠離有情命者等唯說人空不說法故。唯說所空不說所證空。彼說無二有無雙彰，此說所無不辨真有故不相違。總釋空差別中有兩番釋。基判：初依無學者四種空性，后陳有學者四空差別。景釋：初番觀察空者，即是學人，總觀諸法之上空無。

【English Translation】 English version Ultimately, and so on: Transforming the reversed superknowledges, and so on, changing the old forms and creating different appearances. Furthermore, the superknowledge of superior understanding (Adhimoksha-abhijna) understands and contemplates, and the transformed superknowledge can accomplish real things. In the 'Separate Explanation of the Essentials of the Sutra School' there are three parts; the second part below explains concentration (Samadhi). Previously there were eleven separate sections; below explains ten doors, omitting the eleventh, as explained before. The three concentrations (Samadhi) are divided into three parts: first, separately clarifying the different characteristics of the object of practice of the three concentrations; second, clarifying the similar characteristics of the different objects of practice of the three concentrations; and third, explaining the difficulties of the order of precedence. The first door establishes the practice of truth, and the second door is the practice of non-establishment. The first door is the practice of distinct characteristics, and the second door is the practice of common characteristics. This is the difference. In the first section, the characteristics of the emptiness concentration (Sunyata-samadhi) are initially indicated. It should be known that emptiness has roughly four types below, generally explaining the differences of emptiness. The second 'Exposition of Manifestation' says: 'Emptiness has two types, one is what is known and the other is wisdom. What is known refers to the non-nature of these two in the nature of what is universally conceived and grasped by sentient beings and dharmas, and the remaining nature of no-self. In all dharmas, the absence of what is grasped is the presence of no-self, and the presence of no-self is the absence of what is grasped. This nature of existence and non-existence is called the emptiness of what is known. The wisdom of emptiness refers to truly knowing that object as it is.' The meaning of that treatise is that the emptiness of dharmas, the emptiness of sentient beings, and the emptiness of suchness are all called the emptiness of what is known. Because when that is seen as absent, this is seen as present, and when this is proven to be present, that is seen as empty. Existence and emptiness, being non-dual, are both called the emptiness of the object. This speaks of what is emptied and what is proven by the practice of emptiness, and the mind that can observe that is called the wisdom of emptiness. What is spoken of here refers to the emptiness of the object that is observed, such as being far from sentient beings, life, and so on, and the mind abiding in one object is that wisdom of emptiness. This relies on the emptiness observed in common by the three vehicles, but only speaks of the emptiness of persons, not the emptiness of dharmas, when it says being far from sentient beings, life, and so on. It only speaks of what is emptied and does not speak of what is proven to be empty. That speaks of non-duality, with existence and non-existence both manifested, while this speaks of what is absent and does not distinguish true existence, so there is no contradiction. There are two explanations in the general explanation of the differences of emptiness. The base judgment: the first relies on the four types of emptiness of those who are not learning, and the second presents the four differences of emptiness of those who are learning. Jing's explanation: the first time observing emptiness is by those who are learning, generally observing the emptiness above all dharmas.

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橫計苦樂凈我及我所等。后之三空是無學人。觀于自身及外五塵空無煩惱。于中初彼果空無學人。即總觀內自身及外五欲空無煩惱。此觀由觀察空得名彼果空。第三內空第四外空即別觀自身及外五欲空無煩惱。及引經證如文。可知。又修行者下。第二番釋。即是初修行人。學作此觀(基云謂諸凡聖有學)言由彼果空至思惟內空者。此初行者。別觀無學之人于外五欲空無煩惱。別觀無學之人于自內身空無煩惱。言由觀察空或時思惟內外空性者。明初行者將彼無學內外空義類觀自身內外空性總觀察之。由此觀力心俱證會內外空性。言設復於此內外空性不證會者等者。明初學者于內外空不能證會便應思惟無常苦想。不為我及慢所動。便於內外二空俱證。基云。此即顯空無我行名為空行。空無有情及法我故。無愿中。謂於五取蘊思惟無常或思惟苦者。基云。此說三界五取蘊法名無愿境。心住一緣名三摩地。顯揚又云。無愿有二。一所知二智。正此同。即以無常及苦並集四行名無願行。此以無常苦果行攝因行等故。無相三摩地中。初釋行相。后釋彼經。謂即于彼諸取蘊滅思惟寂靜。是無相境。心住一緣是三摩地。顯揚說。無相有二種。一所知二智。所知者。謂即所知空境。由此境相一切諸相之所不行。智如此前說。此說前空境中

【現代漢語翻譯】 現代漢語譯本 橫計苦樂、凈、我及我所等。（橫計：錯誤地計算苦樂、凈與不凈、我與非我等概念）后之三空是無學人。（后三種空觀是無學之人所修習的）觀于自身及外五塵空無煩惱。（他們觀察自身和外部的色、聲、香、味、觸五塵皆空，從而沒有煩惱）于中初彼果空無學人。（其中，最初的『彼果空』是無學之人所修習的）即總觀內自身及外五欲空無煩惱。（即總體觀察內在的自身和外在的五欲皆空，從而沒有煩惱）此觀由觀察空得名彼果空。（這種觀想因為觀察空性而得名『彼果空』）第三內空第四外空即別觀自身及外五欲空無煩惱。（第三『內空』和第四『外空』，即分別觀察自身和外在的五欲皆空，從而沒有煩惱）及引經證如文可知。（以及引用的經文可以證明這一點） 又修行者下。第二番釋。即是初修行人。學作此觀（基云：謂諸凡聖有學）。（接下來，第二種解釋是針對初學修行之人，學習修習這種觀想（窺基大師說：指所有凡夫、聖人和有學之人））言由彼果空至思惟內空者。（從『彼果空』到『思惟內空』）此初行者。別觀無學之人于外五欲空無煩惱。別觀無學之人于自內身空無煩惱。（這是初學修行之人，分別觀察無學之人在外在的五欲上空無煩惱，分別觀察無學之人在自身的內在身體上空無煩惱）言由觀察空或時思惟內外空性者。（說的是通過觀察空性，或者有時思維內外皆空的性質）明初行者將彼無學內外空義類觀自身內外空性總觀察之。（說明初學修行之人將無學之人的內外空性的意義，類比觀察自身內外空性，從而總體觀察）由此觀力心俱證會內外空性。（通過這種觀想的力量，身心都能夠證悟和體會內外空性） 言設復於此內外空性不證會者等者。（如果對於內外空性不能證悟和體會等等）明初學者于內外空不能證會便應思惟無常苦想。（說明初學者如果對於內外空不能證悟和體會，就應該思維無常和苦的觀想）不為我及慢所動。（不被『我』和『慢』所動搖）便於內外二空俱證。（就能夠證悟內外二空）基云：此即顯空無我行名為空行。空無有情及法我故。（窺基大師說：這說明空無我的修行被稱為空行，因為空性中沒有有情和我，也沒有法和我） 無愿中。謂於五取蘊思惟無常或思惟苦者。（在『無愿』中，指的是對於五取蘊思維無常，或者思維苦）基云：此說三界五取蘊法名無愿境。（窺基大師說：這裡說的是三界的五取蘊法，被稱為『無愿境』）心住一緣名三摩地。（心安住於一個所緣境，稱為三摩地）顯揚又云：無愿有二。一所知二智。正此同。（《顯揚聖教論》又說：『無愿』有兩種，一是所知，二是智，這裡說的和《瑜伽師地論》相同）即以無常及苦並集四行名無願行。（即以無常、苦以及集諦的四種行相，稱為『無願行』）此以無常苦果行攝因行等故。（這是因為用無常和苦的果的行相，來攝持因的行相等等） 無相三摩地中。初釋行相。后釋彼經。（在『無相三摩地』中，首先解釋行相，然後解釋經文）謂即于彼諸取蘊滅思惟寂靜。（指的是對於那些取蘊的滅盡，思維寂靜）是無相境。心住一緣是三摩地。（這是『無相境』，心安住於一個所緣境，稱為三摩地）顯揚說：無相有二種。一所知二智。所知者。謂即所知空境。由此境相一切諸相之所不行。（《顯揚聖教論》說：『無相』有兩種，一是所知，二是智。所知指的是所知的空境，因為這個境界不是一切相所能到達的）智如此前說。（智就像前面所說的那樣）此說前空境中。（這裡說的是前面的空境中）

【English Translation】 English version Deliberating on suffering and happiness, purity and impurity, self and what belongs to self, etc. The latter three emptinesses are for those who have completed their learning (arhats). They contemplate their own body and the external five sense objects (five dusts) as empty, free from afflictions. Among these, the initial 'Resultant Emptiness' (彼果空, Pi guo kong) is for those who have completed their learning. It involves a comprehensive contemplation of one's own body and the external five desires as empty, free from afflictions. This contemplation is named 'Resultant Emptiness' because it is attained through observing emptiness. The third 'Internal Emptiness' (內空, Nei kong) and the fourth 'External Emptiness' (外空, Wai kong) involve separately contemplating one's own body and the external five desires as empty, free from afflictions. This is supported by scriptural evidence as can be understood from the text. Furthermore, 'For practitioners...' This is the second explanation, which is for beginners learning to practice this contemplation (Kuei-chi (基, Ji) says: referring to all ordinary beings, sages, and those still learning). 'From Resultant Emptiness to contemplating Internal Emptiness...' This refers to beginners separately contemplating that those who have completed their learning are free from afflictions regarding the external five desires, and separately contemplating that those who have completed their learning are free from afflictions regarding their own internal body. 'Through observing emptiness, or sometimes contemplating the nature of internal and external emptiness...' This clarifies that beginners should contemplate the meaning of internal and external emptiness of those who have completed their learning, and analogously contemplate the nature of their own internal and external emptiness, thus comprehensively observing it. Through the power of this contemplation, both mind and body will realize and experience internal and external emptiness. 'If one does not realize or experience this internal and external emptiness...' This clarifies that if beginners cannot realize or experience internal and external emptiness, they should contemplate impermanence and suffering, not being moved by 'self' and 'pride', and then they will realize both internal and external emptiness. Kuei-chi says: 'This reveals that the practice of emptiness and no-self is called the practice of emptiness, because there is no sentient being or self, and no dharma or self in emptiness.' In 'Wishlessness' (無愿, Wu yuan), it refers to contemplating impermanence or suffering in the five aggregates of clinging (五取蘊, Wu qu yun). Kuei-chi says: 'This speaks of the five aggregates of clinging in the three realms as the object of wishlessness.' When the mind abides in a single object, it is called samadhi (三摩地). The Sandhinirmocana Sutra also says: 'Wishlessness has two aspects: the knowable and wisdom. This is the same here.' That is, using the four aspects of impermanence, suffering, and the origin (of suffering), it is called the practice of wishlessness. This is because the aspects of the result of impermanence and suffering encompass the aspects of the cause, etc. In 'Signlessness Samadhi' (無相三摩地, Wu xiang san mo di), first the characteristics of the practice are explained, and then the sutra is explained. It refers to contemplating the cessation of those aggregates of clinging as tranquility. This is the 'Signless Realm'. When the mind abides in a single object, it is samadhi. The Sandhinirmocana Sutra says: 'Signlessness has two aspects: the knowable and wisdom. The knowable refers to the known realm of emptiness, because this realm is beyond the reach of all signs.' Wisdom is as previously described. This speaks of the previous realm of emptiness.

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真如空相諸相不行名無相境。即是此中諸取蘊滅。不說所執空名無相境也。前說因證彼空所空所證空二俱名空。今但說所證空無相境。故與前別。即滅四行名無相行。道諦四行非三等持。何故無愿無相說心三摩地空不說耶。答此觀有故稱作彼心。彼觀空故一切俱遣。空不說心餘二說有也。后釋經中。文分為三。初釋不低不昂。二釋方便方便果。三釋曉了曉了功德。違順二相不相應故者。緣違境心低。緣順境心昂。今無二相名不低昂。又壞世諦違俗境名低。執心存立順真境名昂。無相行離二名不低昂。此不壞世諦即不思惟一切相不厭不壞等名不低。此于無相界正思惟故不順堅執名不昂。方便方便果中。初釋方便。后彼複數數自策自勵下釋方便果。相謂境相此有二重。一有漏名相無漏名無相。二有為名相無為名無相。若依初義諸后得智以後義或及初義為本質行名無相行。即滅四行。或道四行。若依后義無分別智名無相行。翻此二名有相行。此方便中於彼諸相未能解脫者在有漏位。未解脫有漏相故。故隨相識於時時中擾動其心。此數思擇方能取得無分別智果。解脫有漏一切隨相名方便果。於此解脫又善解脫故任運而住名極解脫。即通根本后得智二位。曉了果曉了功德中。煩惱斷及滅諦名曉了果。現法樂住及道諦名曉了功德。

【現代漢語翻譯】 現代漢語譯本 『真如空相』（如實不虛的空性之相）是指諸相皆不行，這被稱為『無相境』（沒有表象的境界）。這裡指的是諸取蘊（構成經驗的要素）的滅盡，而不是指所執著的空，這被稱為『無相境』。之前說，因為證悟空性，所以能被空的事物和所證得的空性，二者都被稱為空。現在只說所證得的空性是『無相境』，所以與之前有所區別。滅盡四行（四種心行）被稱為『無相行』（與無相相應的修行）。道諦（通往解脫的道路）的四行不是指空、無愿、無相等三種三摩地（禪定）。為什麼在無愿和無相中說心，而在空性中不說呢？回答是，因為這種觀照是存在的，所以稱其為心。因為這種觀照是空性的，所以一切都被捨棄。空性中不說心，而其餘二者中說有。後面解釋經文時，文章分為三部分。首先解釋『不低不昂』（不高不低，不偏不倚）。其次解釋方便（達到目的的手段）和方便果（方便的果報）。最後解釋曉了（明白）和曉了功德（明白的功德）。違順二相不相應，是因為緣于違逆的境界，心會低落；緣于順從的境界，心會高昂。現在沒有這兩種相，所以稱為『不低不昂』。另外，破壞世俗諦（世俗的真理），違背世俗的境界，稱為低；執著於心，存立於真實的境界，稱為昂。『無相行』遠離這兩種，所以稱為『不低不昂』。這種不破壞世俗諦，即不思惟一切相，不厭惡不破壞等等，稱為不低。因為在這種『無相界』（沒有表象的境界）中正確地思惟，所以不順從堅固的執著，稱為不昂。在方便和方便果中，首先解釋方便，然後『彼複數數自策自勵』（他反覆地自我鞭策和鼓勵）以下解釋方便果。相指的是境相（境界的表象），這裡有兩重含義。一是有漏（有煩惱）的稱為相，無漏（沒有煩惱）的稱為無相。二是有為（有造作）的稱為相，無為（沒有造作）的稱為無相。如果依據第一種含義，那麼諸后得智（證悟后獲得的智慧），以後一種含義或者包括第一種含義為本質的修行，稱為『無相行』。即滅盡四行，或者道諦的四行。如果依據后一種含義，那麼無分別智（沒有分別的智慧）稱為『無相行』。與這兩種相反的稱為『有相行』。在這種方便中，對於那些未能從諸相中解脫的人，他們處於有漏的地位。因為沒有解脫有漏的相，所以隨著相而識別，在時時中擾動他們的心。這種反覆的思擇，才能取得無分別智的果實。解脫有漏的一切隨相，稱為方便果。對於這種解脫，又善於解脫，所以任運而住，稱為極解脫。即通達根本智（根本的智慧）和后得智兩種地位。在曉了果和曉了功德中，煩惱的斷除以及滅諦（煩惱止息的真理）稱為曉了果。現法樂住（在當下體驗快樂）以及道諦稱為曉了功德。

【English Translation】 English version 'True Suchness' (Tathata) and the 'Empty Aspect' (Sunyata) mean that all aspects do not function, which is called the 'Aspectless Realm' (Ananimitta-gocara). This refers to the cessation of all aggregates of grasping (Skandhas), and not the emptiness that is clung to, which is called the 'Aspectless Realm'. Previously, it was said that because of realizing emptiness, both the things that can be emptied and the emptiness that is realized are called emptiness. Now, only the emptiness that is realized is called the 'Aspectless Realm', so it is different from before. The cessation of the four mental activities (Samskaras) is called 'Aspectless Practice' (Ananimitta-vihara). The four aspects of the Path Truth (Marga-satya) are not the three Samadhis (meditative states) of emptiness, wishlessness, and aspectlessness. Why is the mind spoken of in wishlessness and aspectlessness, but not in emptiness? The answer is that because this contemplation exists, it is called mind. Because this contemplation is emptiness, everything is abandoned. Mind is not spoken of in emptiness, but it is spoken of in the other two. Later, in explaining the sutra, the text is divided into three parts. First, it explains 'neither low nor high' (neither depressed nor elated, neither biased nor leaning). Second, it explains the means (Upaya) and the fruit of the means (Upaya-phala). Finally, it explains understanding (Avabodha) and the merits of understanding (Avabodha-guna). The reason why the two aspects of opposition and compliance do not correspond is that the mind becomes depressed when it is related to an opposing realm, and the mind becomes elated when it is related to a compliant realm. Now, there are no such two aspects, so it is called 'neither low nor high'. Also, destroying the conventional truth (Samvriti-satya), opposing the conventional realm, is called low; clinging to the mind, establishing oneself in the true realm, is called high. 'Aspectless Practice' is separated from these two, so it is called 'neither low nor high'. This not destroying the conventional truth, that is, not thinking about all aspects, not disliking or destroying, etc., is called not low. Because one correctly contemplates in this 'Aspectless Realm', one does not comply with firm clinging, so it is called not high. In the means and the fruit of the means, first, the means is explained, and then 'he repeatedly urges and encourages himself' explains the fruit of the means. Aspect refers to the aspect of the realm (Vishaya-lakshana), and there are two meanings here. First, the defiled (Sasrava) is called aspect, and the undefiled (Anasrava) is called aspectless. Second, the conditioned (Samskrita) is called aspect, and the unconditioned (Asamskrita) is called aspectless. If based on the first meaning, then the wisdom gained after enlightenment (Pristhalabdha-jnana), with the second meaning or including the first meaning as the essence of practice, is called 'Aspectless Practice'. That is, the cessation of the four mental activities, or the four aspects of the Path Truth. If based on the second meaning, then non-discriminating wisdom (Nirvikalpa-jnana) is called 'Aspectless Practice'. The opposite of these two is called 'Aspectful Practice'. In this means, for those who have not been able to liberate themselves from all aspects, they are in the defiled state. Because they have not liberated themselves from the defiled aspects, they recognize according to the aspects, and disturb their minds from time to time. This repeated contemplation can obtain the fruit of non-discriminating wisdom. Liberating oneself from all defiled aspects is called the fruit of the means. For this liberation, one is also good at liberating, so one dwells effortlessly, which is called ultimate liberation. That is, it penetrates both the fundamental wisdom (Mula-jnana) and the wisdom gained after enlightenment. In the fruit of understanding and the merits of understanding, the cutting off of afflictions and the Truth of Cessation (Nirodha-satya) are called the fruit of understanding. Dwelling in happiness in the present life (Drsta-dharma-sukha-vihara) and the Path Truth are called the merits of understanding.

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謂無相行之所曉了。即道四行亦無相行。前後兩文寬狹有異。景雲。斷及住究竟者。此就二諦體說。俱名為果及名功德。又覆滅道已下。約用以釋經文。又諦現觀是見道名。曉了果者。酬前方便故。羅漢德滿名為功德。若於此處無有彼物等。此第二段三摩地行別境同相。依一真如觀具三義故。何故此中先說空性等者。第三段釋三次第。此意問言苦四行中先說無常苦。后說空無我。今於此中先說空行。后無願行方說無常等。此意答言謂不相違。十六行中先無常者。則據見道已前初修加行先觀無常。無常故苦苦故無我。無我故空。從易至難作此次第。此中則據初入見道觀真如時空無人法故先說空。從真見道入相見道。次起無愿無常苦觀方得清凈。言若無無我無常苦觀終不清凈者。此反釋也。若無真見道中無我空定。相見道中無常苦觀終不清凈。言要先安立無我之想從此無間方得無愿者。此順釋也。要先於真見道安住無我。從此無間入相見道方得無愿。下引經證。是故經言諸無常想依無我想而得安住者。相見道中諸無常想依真見道無我之想而得安住。言彼于無常觀無我已不生希愿者。彼相見道無常行道前無我已。于有為有漏不生希愿故空。次第生於無愿不求有為。唯愿無相專求出離。故此無間宣說無相者。從無愿後方起無相

【現代漢語翻譯】 謂無相行之所曉了。即道四行亦無相行。前後兩文寬狹有異。景雲：斷及住究竟者，此就二諦體說，俱名為果及名功德。又覆滅道已下，約用以釋經文。又諦現觀是見道名。曉了果者，酬前方便故。羅漢（Arhat，阿羅漢）德滿名為功德。若於此處無有彼物等，此第二段三摩地（Samadhi，三摩地）行別境同相，依一真如（Tathata，真如）觀具三義故。何故此中先說空性等者，第三段釋三次第。此意問言苦四行中先說無常苦，后說空無我。今於此中先說空行，后無願行方說無常等。此意答言謂不相違。十六行中先無常者，則據見道已前初修加行先觀無常。無常故苦苦故無我，無我故空。從易至難作此次第。此中則據初入見道觀真如時空無人法故先說空。從真見道入相見道，次起無愿無常苦觀方得清凈。言若無無我無常苦觀終不清凈者，此反釋也。若無真見道中無我空定，相見道中無常苦觀終不清凈。言要先安立無我之想從此無間方得無愿者，此順釋也。要先於真見道安住無我，從此無間入相見道方得無愿。下引經證。是故經言諸無常想依無我想而得安住者，相見道中諸無常想依真見道無我之想而得安住。言彼于無常觀無我已不生希愿者，彼相見道無常行道前無我已，于有為有漏不生希愿故空。次第生於無愿不求有為，唯愿無相專求出離。故此無間宣說無相者，從無愿後方起無相。 意思是說，通過無相行才能理解。即使是道四行也是無相行。前後兩段文字的寬泛程度有所不同。景雲說：『斷除和安住達到究竟』，這是就二諦的本體來說的，都稱為果和功德。再者，滅道以下，是用來說明經文的。又，諦現觀是見道的名稱。理解果，是爲了酬謝之前的方便。羅漢的德行圓滿稱為功德。如果在這裡沒有那些事物等等，這第二段是關於三摩地行的別境同相，因為依靠一真如的觀照具備三種意義。為什麼這裡先說空性等等呢？第三段解釋三種次第。這裡的意思是問，在苦四行中，先說無常苦，后說空無我。現在在這裡先說空行，后無願行才說無常等等。這裡的意思是回答說，這並不矛盾。在十六行中，先說無常，是因為在見道之前，最初修習加行時，先觀察無常。因為無常所以是苦，因為苦所以是無我，因為無我所以是空。從容易到困難依次進行。這裡是說，最初進入見道觀察真如時，因為空無人法，所以先說空。從真見道進入相見道，然後生起無愿、無常、苦的觀照才能得到清凈。如果說沒有無我、無常、苦的觀照就始終不能清凈，這是反過來解釋。如果沒有真見道中的無我空定，相見道中的無常苦觀就始終不能清凈。要先安立無我的想法，從此無間才能得到無愿，這是順著解釋。要先在真見道中安住于無我，從此無間進入相見道才能得到無愿。下面引用經文來證明。所以經上說，各種無常想依靠無我想才能安住，相見道中的各種無常想依靠真見道無我的想法才能安住。他們對於無常觀照無我之後，不生起希望，他們相見道無常行道之前已經無我，對於有為有漏不生起希望所以是空。依次產生無愿，不追求有為，只希望無相，專心尋求出離。所以這裡緊接著宣說無相，是從無愿之後才生起無相。

【English Translation】 It refers to what is understood through the practice of 'no-characteristic' (無相行). The four aspects of the Path (道四行) are also 'no-characteristic' practices. The scope of the two passages before and after differs. Jingyun says: 'Cutting off, abiding, and ultimately reaching' – this is discussed from the perspective of the essence of the Two Truths (二諦), both being called 'fruit' and 'merit' (功德). Furthermore, from 'cessation' (滅) and 'path' (道) downwards, the scriptures are explained in terms of their function. Moreover, 'truthful direct perception' (諦現觀) is the name for the 'path of seeing' (見道). Understanding the fruit is to repay the previous expedient means. An Arhat's (羅漢) virtue being complete is called merit. If there are no such things here, etc., this second section concerns the distinct object and common characteristic of Samadhi (三摩地) practice, because relying on the contemplation of one Tathata (真如) possesses three meanings. Why is emptiness (空性) mentioned first here, etc.? The third section explains the three sequences. The intention here is to ask why, in the four aspects of suffering (苦四行), impermanence and suffering are mentioned first, and emptiness and no-self (無我) are mentioned later. Now, why is the practice of emptiness mentioned first here, and only after the practice of no-desire (無愿) are impermanence, etc., mentioned? The intention here is to answer that there is no contradiction. Among the sixteen aspects, impermanence is mentioned first because, before the path of seeing, when initially cultivating the preliminary practices, one first contemplates impermanence. Because of impermanence, there is suffering; because of suffering, there is no-self; because of no-self, there is emptiness. This sequence proceeds from easy to difficult. Here, it is said that when initially entering the path of seeing and contemplating Tathata, emptiness is mentioned first because of the emptiness of people and phenomena. From the true path of seeing, one enters the path of characteristics, and then arises the contemplation of no-desire, impermanence, and suffering, in order to attain purity. If there is no contemplation of no-self, impermanence, and suffering, one will ultimately not be pure – this is a reverse explanation. If there is no Samadhi of no-self and emptiness in the true path of seeing, the contemplation of impermanence and suffering in the path of characteristics will ultimately not be pure. It is said that one must first establish the thought of no-self, and from this without interruption, one can attain no-desire – this is a direct explanation. One must first abide in no-self in the true path of seeing, and from this without interruption, one can enter the path of characteristics and attain no-desire. The scriptures are cited below as proof. Therefore, the scriptures say that all thoughts of impermanence abide relying on the thought of no-self; in the path of characteristics, all thoughts of impermanence abide relying on the thought of no-self in the true path of seeing. It is said that after contemplating no-self in impermanence, they do not give rise to hope; in the path of characteristics, before the practice of impermanence, they are already without self, and they do not give rise to hope for conditioned and defiled things, therefore it is emptiness. In sequence, no-desire arises, not seeking conditioned things, only desiring no-characteristic, single-mindedly seeking liberation. Therefore, no-characteristic is proclaimed immediately after this, arising from after no-desire.

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。問曰。復以何緣此中先陳無愿。次說無相。顯揚第二先說無相。后陳無愿耶。答此說要於三界先不願求方于無相圓證清凈。故先無愿后說無相。初證二空無即達無我有。故於空后即說無相。方令無愿圓證清凈。此依后時無相圓滿。彼依初時無愿圓滿。故不相違。此三三摩地諸門分別者。八門分別。一名差別。七十二及顯揚第二說。若無差別總說為空。無愿無相通聞思修所成為性。有漏無漏若定若散唯善非余。加行非生得。若言空無相無愿三摩地者。唯修所成。有漏無漏唯定非散。若言空解脫門等者。唯是無漏修所成慧。非散聞慧等。二釋別名者。空者生法無我性非有。無愿者不願求。無相者佛地論第一說離十相。色聲香味觸男女生老死。涅槃經第十三說十三相。於此加三苦樂舍相。三摩地義如前說。解脫者離縛義。或由緣此離諸諦縛。或由起此證無為解脫。依此二義解脫之門名解脫門。或體無漏解脫即門。三出體者。唯以等持而為自體。雖聞思位有彼俱。等持勝故。或以定慧而為自性。于解脫中此二勝故。相應四蘊。眷屬五蘊。四智攝者。俱通三智。通聞思修世出世智故。加行后得三行理通。次前文中說境同行別故。根本智亦具三行。義別說三非三別時起。五十六行相攝者。基師等釋略有八門不同。一依小論空攝二

【現代漢語翻譯】 問：什麼原因導致這裡先陳述『無愿』（Apranihita，不希求，不願望），然後說『無相』（Animitta，沒有形相，沒有特徵）？而《顯揚聖教論》第二卷中，為什麼先說『無相』，后陳述『無愿』呢？ 答：這是因為要證得三界（欲界、色界、無色界）的清凈，首先要不願求，然後才能在無相中圓滿證悟。所以先說『無愿』，后說『無相』。最初證得人空和法空，才能通達無我。因此在空之後，就說『無相』，才能使『無愿』圓滿證得清凈。這是依據后時無相圓滿的情況。而《顯揚聖教論》是依據初時無愿圓滿的情況。所以兩者並不矛盾。 這三種三摩地（Samadhi，禪定）的諸種門類的分別，有八種門類的分別。第一是名稱的差別。《瑜伽師地論》第七十二卷和《顯揚聖教論》第二卷中都有說明。如果沒有差別，總的來說就是空。『無愿』和『無相』，通於聽聞、思惟、修習所成就，以有漏和無漏為體性，無論是定還是散，都只是善，沒有其他。是加行位而非生得位。如果說空、無相、無愿三摩地，那麼只是修所成，有漏和無漏，只是定而非散。如果說空解脫門等，那麼只是無漏修所成的智慧，不是散亂的聽聞慧等。 第二是解釋不同的名稱。『空』是指生法無我的體性，並非實有。『無愿』是指不願求。『無相』是指《佛地經論》第一卷所說的，遠離十種相：色、聲、香、味、觸、男女、生、老、死。《涅槃經》第十三卷所說的十三種相，在此基礎上加上苦、樂、舍三種相。三摩地的含義如前所述。解脫是指脫離束縛的含義。或者由於緣此而脫離諸諦的束縛，或者由於生起此而證得無為解脫。依據這兩種含義，解脫之門稱為解脫門。或者體性是無漏，解脫即是門。 第三是指出體性。只是以等持（Samahita，心住一境）作為自身體性。雖然聽聞和思惟位也有等持，但等持在禪定中最為殊勝。或者以定和慧作為自身體性。在解脫中，定和慧這二者最為殊勝。與四蘊相應，眷屬是五蘊。 第四是哪種智慧所攝？都通於三種智慧。通於聽聞、思惟、修習的世間和出世間智慧。加行位、后得位的三行道理都通達。其次，前文中說境界不同，同行也不同。根本智也具備三種行相。因為意義不同而說三種，並非三種同時生起。 第五是五十六種行相所攝？窺基法師等的解釋略有八種不同。一是依據小論，空攝二

【English Translation】 Question: What is the reason that 'Apranihita' (wishlessness, non-seeking) is presented first here, followed by 'Animitta' (signlessness, absence of characteristics)? And in the second volume of the Yogacarabhumi-sastra, why is 'Animitta' mentioned first and 'Apranihita' presented later? Answer: This is because to attain purity in the Three Realms (Desire Realm, Form Realm, Formless Realm), one must first be free from seeking, and then one can perfectly realize enlightenment in signlessness. Therefore, 'Apranihita' is mentioned first, followed by 'Animitta'. Initially realizing the emptiness of self and the emptiness of phenomena allows one to understand non-self. Thus, after emptiness, 'Animitta' is discussed to enable 'Apranihita' to perfectly attain purity. This is based on the later stage of the perfection of signlessness. The Yogacarabhumi-sastra is based on the initial stage of the perfection of wishlessness. Therefore, the two are not contradictory. The distinctions among the various categories of these three Samadhis (meditative states) can be made in eight ways. The first is the difference in names. This is explained in the 72nd volume of the Yogacarabhumi-sastra and the 2nd volume of the Asanga's Compendium of Abhidharma. If there is no distinction, generally speaking, it is emptiness. 'Apranihita' and 'Animitta' are common to what is accomplished through hearing, thinking, and practice, with defiled and undefiled as their nature, whether in a state of concentration or dispersion, they are only wholesome, not others. It is in the stage of application rather than being innate. If we speak of the Emptiness, Signlessness, and Wishlessness Samadhis, then they are only accomplished through practice, defiled and undefiled, only in a state of concentration, not dispersion. If we speak of the Emptiness Liberation Door, etc., then it is only undefiled wisdom accomplished through practice, not scattered wisdom from hearing, etc. The second is to explain the different names. 'Emptiness' refers to the nature of the absence of self in both beings and phenomena, not being truly existent. 'Apranihita' refers to not seeking. 'Animitta' refers to what is stated in the first volume of the Buddhabhumi Sutra Sastra, being free from the ten signs: form, sound, smell, taste, touch, male, female, birth, old age, and death. The thirteen signs mentioned in the thirteenth volume of the Nirvana Sutra add the three signs of suffering, pleasure, and indifference to these. The meaning of Samadhi is as previously stated. Liberation refers to the meaning of being free from bondage. Or, due to the conditions of this, one is freed from the bondage of the Truths, or due to arising from this, one attains unconditioned liberation. Based on these two meanings, the door of liberation is called the Liberation Door. Or, the essence is undefiled, liberation is the door. The third is to point out the essence. It is only with Samahita (one-pointedness of mind) as its own essence. Although there is Samahita in the stages of hearing and thinking, Samahita is most excellent in meditation. Or, it takes concentration and wisdom as its own essence. In liberation, these two are the most excellent. It is associated with the four aggregates, and its retinue is the five aggregates. The fourth is which wisdom is included? All three wisdoms are included. It is common to the mundane and supramundane wisdom of hearing, thinking, and practice. The three aspects of the stage of application and the stage of subsequent attainment are all understood. Secondly, the previous text stated that the realm is different, and the accompanying practice is also different. Fundamental wisdom also possesses three aspects. Because the meaning is different, three are spoken of, not that the three arise simultaneously. The fifth is which of the fifty-six aspects are included? The explanations of Master Kuiji and others have eight different aspects. First, according to the smaller treatises, emptiness includes two

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行。無愿攝十行無相攝四行。此說不于有為愿求故。又依抉擇十一正見中空行無我行名為空行。余行名無愿一行名無相。謂滅諦離系見。順同小論。二依瑜伽次前文曉了果中空如前。無愿六無相八。又七十四釋三性中。由遍計所執性立空解脫門。由依他起性立無愿解脫門。由成實性立無相解脫門。唯識亦言隨相各一空有愿無相如次應知。又說無漏心等容二性攝。眾緣生故攝依他。無顛倒故圓成實攝。故道四行亦通無相。三依此初文道四非三攝。二十八亦言。所知有二。有及非有。依非有立空。有有二種。一有為二無為。三界所繫名有為依。立無愿解脫門。涅槃名無為依。立無相解脫門故知。道四非三所攝。五十五亦言。空攝二行無愿攝六行無相攝四行。道諦諸行是清凈因。非三門攝。非有漏故非無愿。四依顯揚第二說三門。如前五十五說。然道四通三行。彼云緣智空道作道如行出行。亦是空行緣智。無相道作道如行出行。此亦是無相緣智。無愿道作道如行出行。此亦是無願行。此意說言緣空道作空行等。是即空無相無願行。故道四行理通三門。五依七十二空攝十六行。謂苦集滅道各四皆無我故。彼云五法中相通三種。真如正智亦空境故。無愿攝八行。苦集各四相通三種。一切有漏皆不願故。名及分別是空無愿境故。無

【現代漢語翻譯】 現代漢語譯本： 行相。無愿攝取十種行相，無相攝取四種行相。這是說不對於有為法愿求的緣故。又依據《抉擇分》十一正見中，空行、無我行名為空行。其餘行相名為無愿，一行名為無相。指滅諦的離系見。順同於小乘論。二、依據《瑜伽師地論》，其次前文曉了果中，空如前述。無愿六種，無相八種。又七十四卷解釋三性中，由遍計所執性建立空解脫門，由依他起性建立無愿解脫門，由圓成實性建立無相解脫門。《唯識論》也說，隨相各一，空、有愿、無相，如次第應當知。又說無漏心等容許二性所攝。眾緣生故，攝屬於依他起性。無顛倒故，攝屬於圓成實性。所以道諦四行相也通於無相。三、依據此初文，道諦四行相併非三解脫門所攝。二十八卷也說，所知有兩種：有及非有。依據非有建立空解脫門。有又有兩種：一、有為，二、無為。三界所繫名為有為，依據它建立無愿解脫門。涅槃名為無為，依據它建立無相解脫門，所以知道，道諦四行相併非三解脫門所攝。五十五卷也說，空攝取二種行相，無愿攝取六種行相，無相攝取四種行相。道諦的各種行相是清凈的因，不是三解脫門所攝。因為不是有漏法，所以不是無愿。四、依據《顯揚聖教論》第二卷所說的三解脫門，如前五十五卷所說。然而道諦四行相通於三行相。其中說，緣智、空道、作道、如行、出行，也是空行，緣智、無相道、作道、如行、出行，這也是無相，緣智、無愿道、作道、如行、出行，這也是無願行。此意是說，緣空道、作空行等，就是空、無相、無願行。所以道諦四行相理上通於三解脫門。五、依據七十二卷，空攝取十六種行相，指苦、集、滅、道各四種，都是無我的緣故。其中說，五法中相通三種。真如、正智也是空境的緣故。無愿攝取八種行相，苦、集各四相通三種。一切有漏法都不值得愿求的緣故，名及分別是空無愿境的緣故。無

【English Translation】 English version: Aspects. The desirelessness (wu yuan) encompasses ten aspects, and the signlessness (wu xiang) encompasses four aspects. This is because it speaks of not seeking through desire in conditioned phenomena (you wei). Furthermore, according to the eleven correct views in the Discrimination section, the emptiness practice (kong xing), and the non-self practice (wu wo xing) are called emptiness practice. The remaining practices are called desirelessness, and one practice is called signlessness. This refers to the detachment view of cessation (mie di). It aligns with the Lesser Vehicle treatises. Secondly, according to the Yoga treatise, following the previous text clarifying the result, emptiness is as described before. Desirelessness is six, signlessness is eight. Furthermore, in the seventy-fourth explanation of the three natures, the emptiness liberation gate (kong jie tuo men) is established by the completely conceptualized nature (bian ji suo zhi xing), the desirelessness liberation gate is established by the dependent arising nature (yi ta qi xing), and the signlessness liberation gate is established by the perfected nature (cheng shi xing). The Consciousness-Only treatise also states that, according to the respective aspects, emptiness, desire, and signlessness should be understood in order. It is also said that the unconditioned mind, etc., can be included in two natures. Because it arises from numerous conditions, it is included in the dependent arising nature. Because it is without inversion, it is included in the perfected nature. Therefore, the four aspects of the path (dao di) also connect to signlessness. Thirdly, according to this initial text, the four aspects of the path are not encompassed by the three [liberation gates]. The twenty-eighth volume also states that what is known is of two types: existence and non-existence. Based on non-existence, the emptiness liberation gate is established. Existence is also of two types: conditioned and unconditioned. That which is bound by the three realms is called conditioned, and based on it, the desirelessness liberation gate is established. Nirvana (nie pan) is called unconditioned, and based on it, the signlessness liberation gate is established. Therefore, it is known that the four aspects of the path are not encompassed by the three [liberation gates]. The fifty-fifth volume also states that emptiness encompasses two aspects, desirelessness encompasses six aspects, and signlessness encompasses four aspects. The various aspects of the path truth (dao di) are the cause of purity and are not encompassed by the three gates. Because they are not conditioned (you lou), they are not desirelessness. Fourthly, according to the second volume of the Exposition of the Holy Teaching (Xianyang Shengjiao Lun), the three gates are as described in the previous fifty-fifth volume. However, the four aspects of the path connect to the three practices. It states that wisdom through conditions (yuan zhi), the emptiness path (kong dao), the action path (zuo dao), the suchness practice (ru xing), and the going-out practice (chu xing) are also emptiness practices; wisdom through conditions, the signlessness path (wu xiang dao), the action path, the suchness practice, and the going-out practice are also signlessness; wisdom through conditions, the desirelessness path (wu yuan dao), the action path, the suchness practice, and the going-out practice are also desirelessness practices. This means that the path of conditioning emptiness, the practice of acting emptiness, etc., are emptiness, signlessness, and desirelessness practices. Therefore, the four aspects of the path are logically connected to the three gates. Fifthly, according to the seventy-second volume, emptiness encompasses sixteen aspects, referring to the four aspects of suffering (ku), accumulation (ji), cessation (mie), and path (dao), all being without self. It states that among the five dharmas, three are interconnected. True thusness (zhen ru) and correct wisdom (zheng zhi) are also emptiness realms. Desirelessness encompasses eight aspects, the four aspects of suffering and accumulation being interconnected in three ways. Because all conditioned dharmas are not worthy of desire, names and discriminations are emptiness and desirelessness realms. No

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相攝四行。雖于相等亦有無相行。唯觀滅諦故。即六十九說。空解脫門攝八智。法類四諦並盡無生。無愿攝六智。法類苦集並盡無生。無相攝五智。法類滅盡無生智。六依八十六。十六行皆空行。苦二行是無願行。謂無常苦。滅四行是無相行彼說由三解脫門增上力建立四種法嗢拖喃。依無愿立一切行無常一切行苦。依空立一切法無我。依無相立涅槃寂靜。依四略集故作是說故不違余門。七空非十六行緣二我無非緣諦故。無愿攝十二無相攝四。或無愿攝八無相亦八依他圓成兩門體故。七十四說。三解脫門如次觀遍計所執等故。八十六行皆通三行。一無分別智中義說十六行。義說三解脫門互相攝故。即此前說行別境同。唯識亦言。三解脫門所行境界與三性相攝。理實皆通故。如是略說八文不同。所望義別理不相違。諸有智者更囑異文應隨義釋。不勞彈詰。景雲解云。空無我行是空三昧。此從行解為名。又說。八智名空者正證真如實無空解。但于觀中觀人離法義說名空。無愿或唯苦集不說道者。非可厭故。以有處唯滅說為無相。道非無相者。滅離十相得無相名。道有三相故非無相。有處說道名無相者。道諦有生異滅相。然無五塵及男女相亦名無相。又以道諦能障生死所有十相。能引涅槃無十相法故名無相。有處說道四行非三

【現代漢語翻譯】 現代漢語譯本 相攝四行：雖然在相等的情況下也有無相行，因為只觀察滅諦的緣故。這與第六十九條所說一致，空解脫門包含八種智慧，即法智、類智、四諦智以及盡智和無生智。無愿解脫門包含六種智慧，即法智、類智、苦諦智、集諦智以及盡智和無生智。無相解脫門包含五種智慧，即法智、類智、滅諦智、盡智和無生智。 第六十六條依據第八十六條，十六行觀都是空行觀，苦諦的兩種行觀是無願行觀，即無常和苦。滅諦的四種行觀是無相行觀。他們說，由於三種解脫門的增上力，建立了四種法嗢拖喃（Dharma Udana，佛法精要）。依據無愿建立『一切行無常』和『一切行苦』，依據空建立『一切法無我』，依據無相建立『涅槃寂靜』。依據四種略集，所以這樣說，因此不違背其他法門。 第七條，空性並非十六行觀的緣，因為二我（人我、法我）並非緣于諦理的緣故。無愿包含十二種，無相包含四種。或者無愿包含八種，無相也包含八種，因為依他起性和圓成實性是兩扇門。第七十四條說，三種解脫門依次觀察遍計所執等。 第八十六行觀都貫通三種行觀。在一種無分別智中，從意義上說有十六行觀，從意義上說三種解脫門互相包含。即此前所說，行觀的差別在於境界相同。唯識宗也說，三種解脫門所行的境界與三自性（遍計所執性、依他起性、圓成實性）相互包含。實際上都是貫通的。像這樣簡略地說，八種說法不同，所期望的意義不同，但道理上並不矛盾。各位有智慧的人，如果遇到不同的說法，應該根據意義來解釋，不要隨意批評。景雲解釋說，空無我行是空三昧（Samadhi，禪定），這是從行觀和理解的角度來命名的。又說，八智被稱為空，是因為真正證悟真如（Tathata，如實）時，實際上並沒有空的理解，只是在觀照中，觀察到人遠離了法的意義，所以稱之為空。無愿或者只包含苦諦和集諦，不說道諦的原因是，道諦並非令人厭惡的。因為有些地方只將滅諦說成是無相。道諦並非無相的原因是，滅諦脫離了十種相狀，所以得到無相的名稱。道諦有三種相狀，所以不是無相。有些地方說道諦是無相的原因是，道諦有生、異、滅的相狀，但沒有五塵（色、聲、香、味、觸）以及男女的相狀，也可以稱為無相。又因為道諦能夠阻礙生死的十種相狀，能夠引導涅槃（Nirvana，寂滅）的沒有十種相狀的法，所以稱為無相。有些地方說道諦的四種行觀不是三種解脫門。

【English Translation】 English version The four practices are mutually inclusive. Although there is the 'no-characteristic' practice even in equality, it is because one only observes the cessation of suffering (Nirodha Satya). This aligns with what is said in section sixty-nine, that the 'emptiness' liberation gate encompasses eight wisdoms: Dharma-jnana (knowledge of Dharma), Anvaya-jnana (sequential knowledge), the four truths, as well as Exhaustion-knowledge (Ksaya-jnana) and Non-arising-knowledge (Anutpada-jnana). The 'wishlessness' liberation gate encompasses six wisdoms: Dharma-jnana, Anvaya-jnana, the truths of suffering (Dukkha Satya) and origin (Samudaya Satya), as well as Exhaustion-knowledge and Non-arising-knowledge. The 'no-sign' liberation gate encompasses five wisdoms: Dharma-jnana, Anvaya-jnana, the truth of cessation (Nirodha Satya), Exhaustion-knowledge, and Non-arising-knowledge. Section sixty-six, based on eighty-six, states that all sixteen aspects of contemplation are 'emptiness' practices. Two aspects of contemplation on suffering are 'wishlessness' practices, namely impermanence and suffering. The four aspects of contemplation on cessation are 'no-sign' practices. They say that due to the increased power of the three liberation gates, four Dharma Udanas (essences of Dharma) are established. Based on wishlessness, it is established that 'all phenomena are impermanent' and 'all phenomena are suffering.' Based on emptiness, it is established that 'all dharmas are without self.' Based on no-sign, it is established that 'Nirvana is quiescent.' Based on the four summaries, this is said, and therefore it does not contradict other Dharma gates. Section seven, emptiness is not the condition for the sixteen aspects of contemplation, because the two selves (self of person and self of phenomena) are not conditioned by the truths. Wishlessness encompasses twelve, and no-sign encompasses four. Or wishlessness encompasses eight, and no-sign also encompasses eight, because dependent origination (paratantra) and perfect nature (parinispanna) are two gates. Section seventy-four states that the three liberation gates sequentially observe the completely imputed nature (parikalpita) and so on. All eighty-six aspects of contemplation are connected to the three practices. In one non-discriminating wisdom, from the perspective of meaning, there are sixteen aspects of contemplation; from the perspective of meaning, the three liberation gates mutually encompass each other. That is, as previously stated, the difference in practices lies in the sameness of the object. The Vijnanavada (Consciousness-only school) also says that the objects of the three liberation gates are mutually encompassed by the three natures (completely imputed nature, dependent nature, and perfect nature). In reality, they are all interconnected. Saying it briefly like this, the eight statements are different, the meanings hoped for are different, but in principle, they are not contradictory. All wise people, if they encounter different statements, should interpret them according to their meaning and not criticize them arbitrarily. Jingyun explains that the 'emptiness-no self' practice is the emptiness Samadhi (meditative absorption), which is named from the perspective of practice and understanding. It is also said that the eight wisdoms are called emptiness because when truly realizing Suchness (Tathata), there is actually no understanding of emptiness, but only in contemplation, observing that people are separated from the meaning of Dharma, so it is called emptiness. Wishlessness may only include the truths of suffering and origin, and not the truth of the path, because the path is not repulsive. Because in some places, only the truth of cessation is said to be no-sign. The reason why the path is not no-sign is that the truth of cessation is free from the ten characteristics, so it obtains the name of no-sign. The path has three characteristics, so it is not no-sign. The reason why the path is called no-sign in some places is that the path has the characteristics of arising, change, and cessation, but it does not have the five dusts (form, sound, smell, taste, touch) and the characteristics of male and female, so it can also be called no-sign. Also, because the path can obstruct the ten characteristics of birth and death and can lead to Nirvana (liberation), which has no Dharma with ten characteristics, it is called no-sign. In some places, it is said that the four practices of the path are not the three liberation gates.

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三昧攝者。為順經中說有四法。三解脫外別立道行以為第四。六依地分別者。有漏者十一地。謂欲界初近分中間並八根本定上近分非有此觀。行解狹故。無漏者通十地除欲界。七依身份別者。有漏無漏二十六行通三界身並容得起。八重三等持。雖無文說理亦通有。然非唯無學不時解脫起。異生有學亦能起故。不唯有漏亦通無漏故。顯揚第四說。道諦四行通三解脫門。即三等持重緣之行是無漏故。如理應知。自下第二解有尋伺等三。西方多言尋伺在方便地不在初禪根本。唯除無漏諸三摩地者。此說感生上地三三摩地無漏不生。故除之也。第三釋小大無量三摩地文有三。初略辨小大無量義。次剩釋經文。后別建立經中四無量義。初文有三。可知。此中已下第二釋經中。由三摩地後後轉增有差別故令所生起而有差別者。由彼等持後後轉增有勝劣別。令所生起光明有小大無量勝劣差別。云何作意得成唯二謂隨勝解分齊施設作意故者。明求定時由隨勝劣故作意成。二云何作意唯二為緣修成唯二者。此問作意云何唯勝劣二種為緣修定成二。謂即由下答。由求定作意初劣后勝故所修定有勝劣二。云何以修唯二為緣行成唯二等者。有漏靜慮勝劣無緣令不動行亦成二種。由不動行二感生亦二。下明由行勝劣所生有有情施設高下勝劣差別。

【現代漢語翻譯】 現代漢語譯本 『三昧攝』指的是，爲了順應經文中所說的四法，在三種解脫之外，特別設立『道行』作為第四種。關於『六依地分別』，有漏的行存在於十一地，即欲界、初禪近分、中間禪，以及八根本定。上近分沒有這種觀行，因為行解狹隘。無漏的行則通於十地，除了欲界。 關於『七依身份別』，有漏和無漏的二十六種行通於三界之身，都可能生起。關於『八重三等持』，雖然沒有經文明確說明，但從道理上來說也是通達的。然而，並非只有無學的不時解脫才能生起，異生和有學也能生起。而且，不僅是有漏的行，也通於無漏的行。『顯揚』第四中說，道諦的四行通於三種解脫門，即三重緣之行，因為它是無漏的。應該如理如實地瞭解。 下面第二部分解釋『有尋伺』等三種情況。西方學者大多認為，『尋伺』存在於方便地，而不是在初禪根本定中，只有無漏的諸三摩地例外。這是說，能夠感生上地果報的三種三摩地，無漏的不會生起，所以排除在外。第三部分解釋『小大無量三摩地』的經文，分為三個部分。首先簡要辨析『小大無量』的含義，其次詳細解釋經文，最後分別建立經文中的四無量義。第一個部分有三個方面，容易理解。 『此中』以下是第二部分，解釋經文中的內容。『由於三摩地後後轉增有差別，所以令所生起也有差別』，意思是說，由於這些等持後後轉增，有勝劣的差別，所以令所生起的光明有小大無量的勝劣差別。『云何作意得成唯二，謂隨勝解分齊施設作意故』，說明求定時，由於隨順勝劣，所以作意得以成就。『二云何作意唯二為緣修成唯二』，這裡問的是，作意如何僅僅以勝劣兩種為緣，修定而成就兩種？下面回答說，由於求定作意開始時是劣的，後來是勝的，所以所修的定有勝劣兩種。 『云何以修唯二為緣行成唯二等』，有漏的靜慮勝劣沒有因緣，使得不動行也成就兩種。由於不動行的兩種，感生的果報也有兩種。下面說明，由於行的勝劣，所生有情在施設上有高下勝劣的差別。

【English Translation】 English version 『Samadhi-saṃgraha』 refers to, in order to accord with the four dharmas mentioned in the sutra, the special establishment of 『mārga-pratipadā』 (path practice) as the fourth, in addition to the three liberations (trayaḥ vimokṣāḥ). Regarding 『ṣaḍ-ādhāra-vibhāga』 (sixfold basis of distinction), the defiled (sāsrava) practices exist in eleven grounds (bhūmi), namely the desire realm (kāmadhātu), the preliminary stage (prathamadhyāna-samīpa) of the first dhyana, the intermediate stage (dhyānāntara), and the eight fundamental dhyanas (aṣṭa samāpattayaḥ). The upper preliminary stage does not have this contemplation (vipaśyanā), because the scope of practice and understanding is narrow. The undefiled (anāsrava) practices are common to ten grounds, except for the desire realm. Regarding 『sapta-ādhāra-vibhāga』 (sevenfold basis of distinction), the twenty-six defiled and undefiled practices are common to the three realms (trayo dhātavaḥ), and can all arise in the body. Regarding 『aṣṭa-tri-samādhi』 (eightfold threefold samadhi), although there is no explicit mention in the sutras, it is also understood in principle. However, it is not only the non-learners (aśaikṣa) who attain liberation out of season (asamaya-vimukta) that can arise, but also ordinary beings (pṛthagjana) and learners (śaikṣa). Moreover, it is not only defiled practices, but also undefiled practices. The fourth chapter of 『Śūrangama』 states that the four aspects of the noble truth of the path (mārga-satya) are common to the three doors of liberation (trīṇi vimokṣa-mukhāni), namely the practice of threefold contemplation (tri-samādhi), because it is undefiled. It should be understood as it is in reality. The second part below explains the three situations of 『savitarka』 (with investigation) and so on. Most Western scholars believe that 『vitarka』 (investigation) and 『vicāra』 (analysis) exist in the preparatory ground (prayoga-mārga), not in the fundamental stage of the first dhyana (prathamadhyāna), except for the undefiled samadhis. This means that the three samadhis that can cause rebirth in the upper realms, the undefiled ones do not arise, so they are excluded. The third part explains the sutra text of 『small, large, and immeasurable samadhis』 (paritta-mahaggata-apramāṇa-samādhi), divided into three parts. First, briefly analyze the meaning of 『small, large, and immeasurable』; second, explain the sutra text in detail; and finally, separately establish the four immeasurable meanings in the sutra. The first part has three aspects, which are easy to understand. 『Here』 below is the second part, explaining the content in the sutra. 『Because the samadhis increase and differ later, so the arising also differs』, meaning that because these samadhis increase and differ later, there are differences in superiority and inferiority, so the light that arises has differences in superiority and inferiority of small, large, and immeasurable. 『How is intention (cetanā) accomplished only in two ways, namely by establishing intention according to the limits of superior understanding (adhimukti)』 explains that when seeking samadhi, intention is accomplished because it follows superiority and inferiority. 『Two, how is intention cultivated only with two conditions as causes, achieving only two?』 This asks how intention is cultivated only with two kinds of superiority and inferiority as causes, achieving two kinds of samadhi? The answer below is that because the intention to seek samadhi is inferior at the beginning and superior later, the cultivated samadhi has two kinds of superiority and inferiority. 『How is practice accomplished only in two ways with only two conditions as causes?』 The defiled dhyana (sāsrava-dhyāna) has no conditions for superiority and inferiority, so that the immovable practice (āniñjya) also achieves two kinds. Because of the two kinds of immovable practice, there are also two kinds of rebirth. The following explains that due to the superiority and inferiority of the practice, there are differences in height, superiority, and inferiority in the establishment of sentient beings.

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此中明補特伽羅既說勝劣為二。例知向前數說二二言者並據勝劣為二。複次云何建立四無量定下。第三建立無量義中。文分為二。初釋經四無量行相差別。后釋無量差別。此四無量如菩薩藏經第七．涅槃經第十五．十地經第五．瑜伽第三十四．顯揚第四．對法第十三．佛地論第五等釋。至菩薩地中廣明門義。於三有情中別起為初。三總緣為后。一于無苦無樂作意等者。慈悲喜三如次配已。總於此三欲與樂等為欲令彼不樂思慕不染污作意等者。此釋舍行相。即以前三有情為境。無苦無樂有情癡增上故多樂思慕生死苦集迷於境界。先與樂已。今欲令彼不樂思量樂慕迷醉生死苦集舍其癡故。有苦有情多生瞋恚。先拔苦已。今欲令彼不生瞋恚。有樂有情多生貪慾。先不生嫉樂其不離欲令彼不起貪慾。於三有情勸舍三種起此不染污作意。四十四說。菩薩即于無苦無樂有苦有樂三種有情。隨其次第發起遠離癡瞋貪惑增上意樂普緣十方。是名為舍。顯揚論說。慈以無瞋悲以不害喜以不嫉。涅槃亦言。慈除奪命瞋悲除鞭撻瞋喜除不樂。大智論說。前三種無瞋為體。與此皆同。俱性無瞋故。涅槃又言慈斷貪慾者慳樂不與說名貪慾。緣自樂生斷眾生命說名為瞋。今不斷命說名無瞋。無貪緣樂生。無瞋緣有情起。故修慈者言斷貪瞋。前第十一

【現代漢語翻譯】 現代漢語譯本 此中，既然已經明確將補特伽羅（pudgala，意為『人』或『有情』）分為勝（殊勝）和劣（低劣）兩種，那麼可以推知，之前多次提到的『二二』之說，都是基於勝劣二分法的。 其次，如何建立四無量定呢？在第三個建立無量義的部分，經文分為兩個部分。首先解釋經文中四無量心的行相差別，然後解釋無量的差別。關於這四無量心，在《菩薩藏經》第七卷、《涅槃經》第十五卷、《十地經》第五卷、《瑜伽師地論》第三十四卷、《顯揚聖教論》第四卷、《對法論》第十三卷、《佛地論》第五卷等都有解釋。在《菩薩地》中，詳細闡述了其門義。首先針對三種有情分別生起，然後總緣一切有情。 一、對於無苦無樂的有情，生起作意等。慈、悲、喜三種心依次對應。總的來說，對於這三種有情，想要給予他們快樂等，是爲了讓他們不再思念不快樂，生起不染污的作意等。這是解釋舍的行相。即以之前的三種有情為對象。無苦無樂的有情，由於愚癡增上，常常思念快樂，迷戀生死苦集，沉迷於境界。先給予他們快樂之後，現在想要讓他們不再思量快樂，不再迷戀沉醉於生死苦集，捨棄他們的愚癡。 有苦的有情，常常生起嗔恚。先拔除他們的痛苦之後，現在想要讓他們不再生起嗔恚。有樂的有情，常常生起貪慾。先不嫉妒他們的快樂，樂於他們不離欲，讓他們不起貪慾。對於這三種有情，勸舍三種心，生起這種不染污的作意。《四十四》中說，菩薩對於無苦無樂、有苦、有樂三種有情，依次發起遠離癡、嗔、貪惑增上的意樂，普遍緣於十方，這叫做舍。《顯揚聖教論》說，慈以無嗔為體，悲以不害為體，喜以不嫉妒為體。《涅槃經》也說，慈能去除奪命的嗔恚，悲能去除鞭撻的嗔恚，喜能去除不快樂。 《大智度論》說，前三種（慈悲喜）以無嗔為體。與此處的說法相同，都是以無嗔為體。涅槃經又說，慈能斷除貪慾，吝嗇不給予他人快樂叫做貪慾。爲了自己的快樂而斷眾生命叫做嗔恚。現在不斷眾生命叫做無嗔。無貪緣于快樂而生，無嗔緣于有情而起。所以修慈的人說斷除貪嗔。 前第十一（此處疑為引用章節，未翻譯具體內容）

【English Translation】 English version Here, since it has been clearly stated that pudgalas (persons or sentient beings) are divided into two categories, superior and inferior, it can be inferred that the previous mentions of 'two and two' are based on this distinction between superior and inferior. Secondly, how are the Four Immeasurables established? In the third section on establishing the meaning of 'immeasurable,' the text is divided into two parts. First, it explains the characteristics and differences of the Four Immeasurables as described in the sutras. Then, it explains the differences in 'immeasurability.' These Four Immeasurables are explained in detail in texts such as the seventh chapter of the Bodhisattva-piṭaka Sūtra, the fifteenth chapter of the Nirvana Sūtra, the fifth chapter of the Ten Bhūmi Sūtra, the thirty-fourth chapter of the Yoga-bhūmi, the fourth chapter of the Abhidharma-samuccaya, the thirteenth chapter of the Abhidharma, and the fifth chapter of the Buddhabhūmi Sūtra. The meaning of the 'gate' (to liberation) is extensively explained in the Bodhisattva-bhūmi. Initially, they arise separately for the three types of sentient beings, and then they are cultivated universally for all. One, regarding sentient beings who are neither in suffering nor in happiness, generate intention, etc. Loving-kindness (maitrī), compassion (karuṇā), and joy (muditā) are applied in sequence. Generally, for these three types of sentient beings, the desire to give them happiness, etc., is to prevent them from longing for unhappiness and to generate undefiled intention, etc. This explains the characteristic of equanimity (upekṣā). That is, taking the previous three types of sentient beings as the object. Sentient beings who are neither in suffering nor in happiness often crave happiness due to increased ignorance, are infatuated with the suffering and accumulation of suffering in samsara, and are deluded by objects. After first giving them happiness, now the intention is to prevent them from thinking about happiness, from being infatuated and intoxicated with the suffering and accumulation of suffering in samsara, and to abandon their ignorance. Sentient beings who are in suffering often generate anger. After first removing their suffering, now the intention is to prevent them from generating anger. Sentient beings who are in happiness often generate greed. First, do not be jealous of their happiness, rejoice that they are not separated from desire, and prevent them from generating greed. For these three types of sentient beings, encourage the abandonment of these three types of minds and generate this undefiled intention. Forty-four says that Bodhisattvas, regarding the three types of sentient beings who are neither in suffering nor in happiness, who are in suffering, and who are in happiness, generate the intention to abandon the increase of ignorance, anger, and greed in sequence, universally focusing on the ten directions. This is called equanimity. The Abhidharma-samuccaya says that loving-kindness has no anger as its essence, compassion has non-harming as its essence, and joy has non-jealousy as its essence. The Nirvana Sūtra also says that loving-kindness removes the anger of taking life, compassion removes the anger of whipping, and joy removes unhappiness. The Mahāprajñāpāramitāśāstra says that the first three (loving-kindness, compassion, and joy) have no anger as their essence. This is the same as the statement here, that they all have no anger as their essence. The Nirvana Sūtra also says that loving-kindness cuts off greed; stinginess and not giving happiness to others is called greed. Taking the lives of sentient beings for one's own happiness is called anger. Now, not taking the lives of sentient beings is called non-anger. Non-greed arises from happiness, and non-anger arises from sentient beings. Therefore, those who cultivate loving-kindness say that they cut off greed and anger. Previous eleventh (This seems to be a reference to a chapter, the specific content is not translated)

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及顯揚論涅槃經皆言舍除貪慾瞋恚。無貪無瞋二法為性。下第十四舍除貪慾。大智度論說即無貪。此及三十四中三善根為性。大智度論等依緣捨己樂施與他人故體無貪。涅槃亦言。自捨己樂施與他人。是名大舍。順違二生多起貪恚。平等勸除相增說舍。涅槃經等二法為性。法界有情總為三聚。平等行舍。故以三善而為自性。各據一義理不相違也。備云。此文既云即於此三。故知舍無量定更不別修。經言以慈俱行心等者。第二釋四無量差別。經文有三。初釋通經。次問答辨因釋別經。后結成聖行。初文有十句。利益安樂一切無量所顯示者。四無量中皆有二故。四十四言初三安樂后一利益者。彼說初三與世間現益名安樂。后一與出世后益名利益。故二差別。此依四種俱能拔苦與樂並通能與智福小大果故俱名利樂。無怨無敵無惱害。意語身業如次配之。如四大河眾流雜處者。喻四無量眾善所集。問經言已下。第二問答因釋別經中。此說四無量三乘外道通修。唯依色四靜慮。行相寬故慈憶念第三定。悲憶念空處等而修習之。非入空處等定修四無量。若諸菩薩廣慧聲聞。依無色心了一切法修四無量。理雖不遮未見誠說。言以修悲者樂欲拔苦無色界中遠離眾苦斷壞等苦彼都無故者。空處都無因色所生斷壞等苦。修悲心者。念苦眾生

【現代漢語翻譯】 現代漢語譯本 《及顯揚論》和《涅槃經》（Nirvana Sutra）都說要舍除貪慾（greed, desire）和瞋恚（hatred, anger）。無貪（non-greed）和無瞋（non-hatred）這兩種法（dharma, teachings）是其自性（nature, essence）。下文第十四品說舍除貪慾。《大智度論》（Mahaprajnaparamita-sastra）說就是無貪。這裡以及第三十四品中說，（舍）以三善根（three roots of good）為自性。《大智度論》等經論依據的是，因為捨棄自己的快樂而施與他人，所以其本體是無貪。《涅槃經》也說，自己捨棄快樂而施與他人，這叫做大舍（great giving）。順境和逆境二者容易產生貪慾和瞋恚，平等地勸導捨棄，互相增進，所以說舍。《涅槃經》等經論認為（舍）以兩種法為自性。將法界（dharma realm）有情（sentient beings）總分為三類，平等地施行舍，所以（舍）以三善（three good roots）為自性。各自依據一個義理，並不互相違背。備云，這段文字既然說就是這三種，所以知道舍無量定（immeasurable concentration of giving）不需要另外修習。經文說以慈（loving-kindness）俱行心等，這是第二段解釋四無量心（four immeasurables）的差別。經文有三部分，首先解釋通經（general sutra），其次通過問答辨別原因來解釋別經（specific sutra），最後總結成為聖行（noble practice）。第一部分有十句，利益安樂一切無量所顯示，是因為四無量心中都有利益和安樂兩種。第四十四品說前三種是安樂，后一種是利益，那是因為他們說前三種給予世間現世的利益，所以叫做安樂，后一種給予出世後世的利益，所以叫做利益，因此有這兩種差別。這裡依據四種都能夠拔除痛苦和給予快樂，並且普遍能夠給予智慧和福報，小和大果，所以都叫做利樂（benefit and happiness）。無怨（no hatred），無敵（no enemies），無惱害（no annoyance），分別對應意業（mental action），語業（verbal action），身業（physical action）。如同四大河流眾流彙集之處，比喻四無量心是眾多善行的聚集。問經言以下，第二部分問答解釋別經。這裡說四無量心三乘（three vehicles）和外道（non-buddhists）都修習，僅僅依靠色界四禪定（four dhyanas of the form realm）。因為行相寬廣，所以慈心憶念第三禪定，悲心憶念空無邊處定（sphere of infinite space）等而修習。不是進入空無邊處定等來修習四無量心。如果諸菩薩（bodhisattvas），廣慧聲聞（sravakas of great wisdom），依靠無色界心（formless realm mind）瞭解一切法（all dharmas）來修習四無量心，道理上雖然不禁止，但是沒有見到明確的說法。說到以修悲心者，樂於拔除痛苦，在無色界中遠離眾苦，斷除壞滅等苦，那裡都沒有這些痛苦，是因為空無邊處都沒有因為色界所生的斷滅等苦。修悲心的人，憶念痛苦的眾生。

【English Translation】 English version Both the Yogacarabhumi-sastra and the Nirvana Sutra state that greed (desire) and hatred (anger) should be abandoned. Non-greed and non-hatred are the nature of these two dharmas (teachings). Chapter fourteen below speaks of abandoning greed. The Mahaprajnaparamita-sastra says that it is non-greed. Here and in chapter thirty-four, it is said that (giving) has the three roots of good as its nature. The Mahaprajnaparamita-sastra and other sutras and treatises are based on the fact that because one gives up one's own happiness to give to others, its essence is non-greed. The Nirvana Sutra also says that giving up one's own happiness to give to others is called great giving. Favorable and unfavorable circumstances easily generate greed and hatred. Equitably encouraging abandonment and mutually enhancing each other is why giving is spoken of. The Nirvana Sutra and other sutras consider (giving) to have two dharmas as its nature. Dividing all sentient beings in the dharma realm into three categories, and practicing giving equitably, is why (giving) has the three good roots as its nature. Each is based on one meaning, and they do not contradict each other. Bei Yun says that since this text says that it is these three, it is known that the immeasurable concentration of giving does not need to be cultivated separately. The sutra says 'with a mind accompanied by loving-kindness,' etc., which is the second section explaining the differences of the four immeasurables. There are three parts to the sutra text: first, explaining the general sutra; second, explaining the specific sutra through questions and answers to distinguish the causes; and third, concluding with the noble practice. The first part has ten sentences, 'benefit and happiness are displayed by all immeasurables,' because all four immeasurables have both benefit and happiness. Chapter forty-four says that the first three are happiness and the last one is benefit, because they say that the first three give worldly benefits in this life, so they are called happiness, and the last one gives supramundane benefits in future lives, so there are these two differences. Here, based on the fact that all four can remove suffering and give happiness, and can universally give wisdom and blessings, small and great fruits, they are all called benefit and happiness. No hatred, no enemies, no annoyance, correspond to mental action, verbal action, and physical action respectively. Like the place where the four great rivers converge, it is a metaphor for the four immeasurables being the gathering of many good deeds. Asking 'the sutra says' below, the second part is the question and answer explaining the specific sutra. Here it says that the four immeasurables are practiced by the three vehicles and non-Buddhists, relying only on the four dhyanas of the form realm. Because the characteristics are broad, loving-kindness is cultivated by recollecting the third dhyana, and compassion is cultivated by recollecting the sphere of infinite space, etc. The four immeasurables are not cultivated by entering the sphere of infinite space, etc. If bodhisattvas and sravakas of great wisdom cultivate the four immeasurables by understanding all dharmas with the mind of the formless realm, although it is not prohibited in principle, there is no clear statement seen. Speaking of those who cultivate compassion, they are happy to remove suffering, and in the formless realm, they are far from all suffering, cutting off the suffering of destruction, etc., because there is no suffering of destruction, etc. caused by the form realm in the sphere of infinite space. Those who cultivate compassion remember suffering sentient beings.

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令到無苦及所依處。所依處是空處定無有眾苦。故言修悲極于空處。更有一釋言所依者色身也。無有苦及苦所依之處者。即是空處定也。無所有處無漏心地最為後邊者。此依明利斷惑。無漏非遊觀者。通有頂故。如是一切已下。第三結成聖行景師釋。問二乘所得四無量是其有漏。云何經說覺分俱行。為釋此疑故。論說云。如是一切雖是有漏唯聖能修。故經宣說此四無量覺分俱行。基師釋。依殊勝行唯聖能修。若無漏者覺分俱時行。若有漏者二乘等起覺分前後有用俱行引覺分。覺分由此亦名聖行。第四釋一分具分修中文有二。初別釋二修。后釋定難。景雲。一分修者。如欲觀察青等勝處。觀時於前加行。或唯思光明。或思眾色而入于定。言如是二種隨其次第或了光明或睹眾色者。由方便成。正入定時。或了光明或睹眾色。具分修者。于方便具思二種得入定時。亦了光明亦見眾色。基云。初一分修思光明相如初解脫。思惟色相如第二解脫。具思惟二。如凈解脫未成滿時。定難文云問是誰難邪答三摩地相等者。謂是定所緣及因緣相兩家之難。定所變青等為境相還生於定。因緣相者如后卷說。謂定資糧。十一難者。景雲。經雖具明然此論中唯有其八。謂此中最初乃至亦復如是一難。從由不善守根門等故至釋鷃者為第二。彼唯思

【現代漢語翻譯】 現代漢語譯本 爲了達到沒有痛苦以及沒有痛苦所依賴的地方（所依處），這個所依賴的地方就是空無之處的禪定（空處定），那裡沒有任何痛苦。所以說，修習慈悲觀（修悲）的極致就是空無之處（空處）。還有一種解釋，所依賴的地方指的是色身（色身）。沒有痛苦以及沒有痛苦所依賴的地方，指的就是空無之處的禪定。無所有處（無所有處）的無漏心地是最為後邊的階段，這是依據明銳的智慧來斷除迷惑（斷惑）。無漏的境界不是遊觀者（遊觀者）所能達到的，因為它通向有頂天（有頂）。以上所有內容，是景師對聖者行為（聖行）的總結。 問：二乘（二乘）所獲得的四無量心（四無量）是有漏的，為什麼經典說與覺分（覺分）同時執行？爲了解釋這個疑問，論中說，像這樣的一切雖然是有漏的，只有聖者才能修習。所以經典宣說這四無量心與覺分同時執行。基師解釋說，依靠殊勝的修行，只有聖者才能修習。如果是無漏的，覺分是同時執行的；如果是有漏的，二乘等修行者發起覺分時，覺分是前後有用處的，同時執行可以引導覺分。覺分因此也稱為聖行。 第四部分解釋一分修和具分修，分為兩部分。首先分別解釋兩種修習方式，然後解釋禪定的困難（定難）。景雲：一分修，比如想要觀察青色等殊勝的境界（勝處），在觀察時，在前面加上預備的修行（加行），或者只思考光明，或者思考各種顏色而進入禪定。『像這樣兩種，隨其次第或者了知光明或者看到各種顏色』，是通過方便法成就的。真正進入禪定時，或者了知光明，或者看到各種顏色。具分修，在預備階段同時思考兩種，進入禪定時，既了知光明，也看到各種顏色。基云：最初的一分修，思考光明相，就像最初的解脫（解脫）；思考色相，就像第二解脫。同時思考兩種，就像清凈解脫（凈解脫）還沒有圓滿的時候。 關於禪定困難的文字說：『問：是誰的困難？邪答：三摩地相等者』，指的是禪定所緣的境界（定所緣）以及因緣相（因緣相）兩方面的困難。禪定所變化的青色等作為境界，還會反過來影響禪定。因緣相，就像後面章節所說的，指的是禪定的資糧。十一難，景雲：經典雖然詳細說明，但這部論中只有八種。即從『此中最初』到『亦復如是』是一種困難。從『由於不善守護根門等』到『釋鷃者』是第二種。他們只思考...

【English Translation】 English version To reach the state of no suffering and the place where suffering is not dependent (所依處, suo yi chu - the place of dependence), this place of dependence is the meditation on the realm of emptiness (空處定, kong chu ding - the realm of emptiness) where there is no suffering. Therefore, it is said that the ultimate practice of compassion (修悲, xiu bei) is in the realm of emptiness (空處, kong chu). Another explanation is that the place of dependence refers to the physical body (色身, se shen). The place where there is no suffering and no dependence on suffering is the meditation on the realm of nothingness (空處定, kong chu ding). The non-leaking mind (無漏心地, wu lou xin di) in the realm of nothingness (無所有處, wu suo you chu) is the last stage, which is based on sharp wisdom to cut off delusion (斷惑, duan huo). The non-leaking realm cannot be reached by those who wander and observe (遊觀者, you guan zhe), because it leads to the peak of existence (有頂, you ding). All of the above is a summary by Master Jing of the actions of the saints (聖行, sheng xing). Question: The four immeasurable minds (四無量, si wu liang) attained by the two vehicles (二乘, er cheng) are leaking (有漏, you lou), so why does the scripture say that they operate simultaneously with the factors of enlightenment (覺分, jue fen)? To explain this doubt, the treatise says that although all of this is leaking, only saints can practice it. Therefore, the scriptures proclaim that these four immeasurable minds operate simultaneously with the factors of enlightenment. Master Ji explains that only saints can practice relying on superior practice. If it is non-leaking, the factors of enlightenment operate simultaneously; if it is leaking, practitioners of the two vehicles and others initiate the factors of enlightenment, which are useful before and after, and simultaneous operation can guide the factors of enlightenment. The factors of enlightenment are therefore also called holy actions (聖行, sheng xing). The fourth part explains the partial practice (一分修, yi fen xiu) and the complete practice (具分修, ju fen xiu), divided into two parts. First, explain the two types of practice separately, and then explain the difficulties of meditation (定難, ding nan). Jingyun: Partial practice, such as wanting to observe the superior realms such as the color blue (勝處, sheng chu), when observing, add preparatory practice (加行, jia xing) in front, or only think about light, or think about various colors and enter meditation. 'Like these two kinds, in order, either know the light or see the various colors' is achieved through expedient means. When truly entering meditation, either know the light or see the various colors. Complete practice, thinking about both at the same time in the preparatory stage, and when entering meditation, both know the light and see the various colors. Jiyun: The initial partial practice, thinking about the appearance of light, is like the initial liberation (解脫, jie tuo); thinking about the appearance of color is like the second liberation. Thinking about both at the same time is like when pure liberation (凈解脫, jing jie tuo) has not yet been completed. Regarding the text on the difficulties of meditation: 'Question: Whose difficulty is it? Wrong answer: Those who are equal to samadhi (三摩地, san mo di)', refers to the difficulties in both aspects of the object of meditation (定所緣, ding suo yuan) and the causal conditions (因緣相, yin yuan xiang). The blue color, etc., transformed by meditation, as an object, will in turn affect meditation. Causal conditions, as mentioned in later chapters, refer to the resources for meditation. Eleven difficulties, Jingyun: Although the scriptures explain in detail, there are only eight in this treatise. That is, from 'the very beginning' to 'it is also like this' is one difficulty. From 'due to not properly guarding the root gates, etc.' to 'releasing the sparrow' is the second. They only think...

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求至旋轉卒起為第三。彼於行時至與定為難為第四。或因定起慢是第五。或多言論是第六。或久尋思是第七。或因定生光明等相便舍內修諦現外色此第八難。泰云。準成實論第二十二卷定難品。亦有十一難多同此論。次第有異。何等十一。一顛倒定難。求不善知故。此當彼論第七定難。二無念定難。方便后等故。當彼第六。三貪等定難。不守根等故。當彼第十一。四不適定難。多覺悟故。當彼第三。五不等定難。為此二事精進不中。疾即身心疲極。遲即不取定相。俱失禪定。如捉鳥子悉即疲極后即飛去。當彼第五。六粗喜定難。思求相求一得二等故。當彼第一。七怖畏定難。遍於諸方不知廣狹等不祥色故。行者若知不祥自滅。當彼第二。八異相定難。彼行住時起世想故。當彼第四。九有慢定難。因所修定自高舉故。當彼第十。十多語定難。多言久思等故。當彼第八。十一不取定相難。見定相舍內觀外故。當彼第九。基取文相大同泰師。仍云成實論十一難名字次第體性行相與此少異義配應知。尺鷃鳥者水札鳥也。如是諸難隨其所應至因緣相者。應得是未得退。或過此等者已得退失。第五三受俱定隨彼地增。非餘地非有。第六四修定中初為得現法樂住方便道中等者。四根本靜慮名現法樂住。為得此故修近分定。又根本地未

【現代漢語翻譯】 現代漢語譯本 求至於旋轉，突然生起為第三種困難。他在修行時，達到禪定與散亂之間難以把握的程度，這是第四種困難。或者因為禪定而生起我慢，這是第五種困難。或者過多地談論，這是第六種困難。或者長久地思索，這是第七種困難。或者因為禪定而產生光明等現象，便捨棄內在的修行，而執著于外在的色相，這是第八種困難。 泰法師說：『根據《成實論》（Satya-siddhi-shastra）第二十二卷的《定難品》，也有十一種禪定中的困難，大多與此論相同，只是次第有所不同。』哪十一種呢？一是顛倒定難，因為追求不善巧的知見。這相當於彼論的第七種定難。二是無念定難，因為方便不善巧等原因。相當於彼論的第六種。三是貪等定難，因為不守護根門等原因。相當於彼論的第十一種。四是不適定難，因為過多覺悟。相當於彼論的第三種。五是不等定難，因為在這兩種事情上精進不中道，過快則身心疲憊，過慢則不能把握禪定的相狀，都將失去禪定。如同捉小鳥，太用力則疲憊，太慢則飛走。相當於彼論的第五種。六是粗喜定難，因為思求相，求一得二等原因。相當於彼論的第一種。七是怖畏定難，因為遍於諸方，不知廣狹等不祥的色相。修行者如果知道這些不祥之相，它們自然會消失。相當於彼論的第二種。八是異相定難，因為他在行走、站立時，生起世俗的想法。相當於彼論的第四種。九是有慢定難，因為因所修的禪定而自高自大。相當於彼論的第十種。十是多語定難，因為多言、久思等原因。相當於彼論的第八種。十一是不取定相難，因為見到禪定的相狀，便捨棄內在的觀照，而執著于外在的色相。相當於彼論的第九種。 窺基法師取用的文句相與泰法師大致相同。窺基法師仍然說，《成實論》的十一種困難，其名字、次第、體性、行相與此論略有不同，其意義的對應關係應當知曉。尺鷃鳥，就是水札鳥。像這樣的種種困難，隨其所應，達到因緣相時，應該得到而未得到，或者超過這些，已經得到的也會退失。第五，三種感受都與禪定相應，隨著彼地的增長而增長，不是其他地所能有的。第六，四修定中，最初是爲了獲得現法樂住的方便道中等，四根本靜慮（catuh-dhyana）名為現法樂住。爲了獲得這些，而修近分定。又根本地未

【English Translation】 English version To seek until agitation suddenly arises is the third difficulty. When he practices, reaching a point where concentration and distraction are difficult to manage is the fourth difficulty. Or, because of concentration, arrogance arises, which is the fifth difficulty. Or, excessive talking is the sixth difficulty. Or, prolonged contemplation is the seventh difficulty. Or, because of concentration, phenomena such as light arise, and then one abandons inner cultivation and clings to external appearances; this is the eighth difficulty. Master Tai said: 'According to the 'Difficulties in Concentration' chapter of the twenty-second volume of the Satya-siddhi-shastra (成實論), there are also eleven difficulties in concentration, mostly the same as in this treatise, but the order is different.' What are the eleven? First, the difficulty of inverted concentration, because one seeks unskillful views. This corresponds to the seventh difficulty in concentration in that treatise. Second, the difficulty of no-thought concentration, because of unskillful means, etc. This corresponds to the sixth in that treatise. Third, the difficulty of greed, etc., in concentration, because one does not guard the sense doors, etc. This corresponds to the eleventh in that treatise. Fourth, the difficulty of unsuitability in concentration, because of excessive awareness. This corresponds to the third in that treatise. Fifth, the difficulty of imbalance in concentration, because one's diligence in these two matters is not moderate; too fast, and the body and mind become exhausted; too slow, and one cannot grasp the characteristics of concentration, and both will lose concentration. It is like catching a small bird; too forceful, and one becomes exhausted; too slow, and it flies away. This corresponds to the fifth in that treatise. Sixth, the difficulty of coarse joy in concentration, because one seeks characteristics, seeking one and obtaining two, etc. This corresponds to the first in that treatise. Seventh, the difficulty of fear in concentration, because one sees in all directions inauspicious appearances, not knowing their breadth or narrowness, etc. If the practitioner knows these inauspicious appearances, they will naturally disappear. This corresponds to the second in that treatise. Eighth, the difficulty of different appearances in concentration, because when he walks or stands, worldly thoughts arise. This corresponds to the fourth in that treatise. Ninth, the difficulty of arrogance in concentration, because one becomes arrogant due to the concentration one has cultivated. This corresponds to the tenth in that treatise. Tenth, the difficulty of excessive talking in concentration, because of excessive talking, prolonged thinking, etc. This corresponds to the eighth in that treatise. Eleventh, the difficulty of not grasping the characteristics of concentration, because upon seeing the characteristics of concentration, one abandons inner contemplation and clings to external appearances. This corresponds to the ninth in that treatise. Master Kuiji's (窺基) wording is largely the same as Master Tai's. Master Kuiji still says that the names, order, nature, characteristics, and appearances of the eleven difficulties in the Satya-siddhi-shastra are slightly different from this treatise, and the correspondence of their meanings should be known. The 'chi yan bird' (尺鷃鳥) is the 'shui zha bird' (水札鳥). Like these various difficulties, as appropriate, when reaching the aspect of conditions, one should obtain what has not been obtained, or exceeding these, what has already been obtained will also be lost. Fifth, the three feelings are all in accordance with concentration, increasing with the increase of that ground, and are not possible in other grounds. Sixth, in the four cultivations of concentration, the first is in the expedient path for obtaining dwelling in the pleasure of the present life, etc. The four fundamental dhyanas (catuh-dhyana) are called dwelling in the pleasure of the present life. In order to obtain these, one cultivates the preliminary concentration. Also, the fundamental ground has not

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圓滿清白。修諸根本定令得圓滿。通以有漏無漏善定為體。為顯修習未曾得定等者。此釋難言。諸四近分及根本定。皆初修定。何故經中唯說初靜慮前方便道。故今釋言。為顯修習未曾得定。初現法樂住未曾得故。若修上之三地曾得種類故略不說。俱舍二十。言舉初顯后。理實通余。當知此在能發天眼前方便道所有修定者。此第二修。唯以四根本地修天眼。通前加行道及無間道所有修定。此通有漏無漏。能知諸天如是名字等者。依勝趣說。實通見諸趣有。乃至廣說言故。謂得諦現預流果向方便道中所有修定者。預流果向謂真見道及相見道。前十五心皆名分別慧。為得此故暖頂忍世第一法加行道中所有修定為此修體。唯是漏為性。或為修習諸無礙解者。其無礙解名分別慧。依四靜慮等修此方便定。是此修定體。通有漏及無漏。謂羅漢果方便道中所有修定者。阿羅漢果諸漏已盡。金剛喻定及加行道為此修定體。此中第三與小宗異。彼說修三界諸加行善得分別慧。分別慧體通聞思修。故差別。初修定果現法樂住。於八定中最殊勝故偏說。為得此立初修定。前五神通凡聖俱得。勝知勝見唯屬天眼導生勝故。為得於此偏立修定。初入聖位唯預流向。聖果圓滿唯阿羅漢。為得初后二時勝果。偏立第三第四修定。阿羅漢果即漏盡通。

雖一來不還二果之向亦有初得謂超果者。然非決定故略不說。第七五聖智三摩地中有三。初標引經。次陳五智。后別釋經。依婆沙三十一卷亦明此五。有作是說。皆八智性除滅他心。妙音說。皆六智性。除苦集滅他心。評曰。一切皆是世俗智性。皆知定事有差別故。此五聖智皆處智力所攝。若成實論亦有明之。列名別釋大似此論。且準成實及此下釋。應具足云一我此三摩地是聖無染無執是自體智。二我此三摩地非凡夫所近。是總睿所贊。是補特伽羅智。三我此三摩地寂靜微妙是清凈智。四我此三摩地得安穩道。證心一趣現在安樂后樂異熟是果智。五我此三摩地正念而入正念而出是入出定智。景雲。此五智初起是加行智。后成是后得智。智是能知。三摩地是所知。備云。自體智名法智。伽羅智名類智。清凈智名盡智。名無生智。入出定智名道智。別釋經中。有十四句。初之三句是自體智。次之三句是補特伽羅智。次之二句是清凈智。次之四句是果智。后之二句是入出定相智。基釋云。證心一趣者已得無尋無伺故者。據得滿智位。此無漏定。后樂異熟者。近資有漏得異熟果。遠得涅槃。借異熟名通稱異熟智。體是一行相分五。故前說言五行相智。唯善無漏名五聖智。此中有釋。初有見道前斷除煩惱令定清凈。第二入無相位

所得聖定。第三一來不還所得之定。薄貪等故盡欲惑故如次應知。第四通不還及羅漢所得之定。現法樂故后異熟故如次可配。第五唯在於無學位常行無相心故。準小例大。大亦有五。初在地前。第二初地。第三前七地。第四后二地。第五如來地。然此文中釋自體智云。無漏故名聖。豈言唯是異生者定乎。今尋文相。亦可善故名聖即在異生位。無漏故名聖在於聖位。此非純聖。故第二智方名非凡所近也。第八聖五支三摩地者。若依成實論云。經說聖五支三昧。謂喜樂清凈心明相觀相。喜樂是初禪二禪喜相同故。名為一支。第三禪以離喜樂別為一支。第四禪中清凈心第三支。依三支能生明相觀相。是明相與觀相為因能壞裂五陰。觀五陰空。故名觀相。能泥洹故名為聖。今此論文四靜慮中。諸賢聖定各一為四。審觀安立斷除結縛所有聖定為第五支。文分為三。初標五支總別引經。二別引五支經釋。三問答五支定相。別引五支經釋中。釋初支有十六句。初六句是法說。次十句喻說。中辨彼說靜慮中離生喜樂喻說。通喻四靜慮相及喻第五。基云。法中離生喜樂一句諸靜慮不同余可通有。定生喜樂已離喜樂。清凈靜慮是四靜慮差別性故。如前已釋。由余五句可通有故。由此後諸支中更無法說。但釋喻說有異。譬如黠慧能沐浴人或彼

【現代漢語翻譯】 現代漢語譯本 獲得了聖定（聖者的禪定）。第三種是阿那含（不還果）所獲得的禪定，因為逐漸減少貪慾等煩惱，最終斷盡欲界的迷惑，所以依次可以這樣理解。第四種是阿那含和阿羅漢（無學果）所獲得的禪定，因為能帶來現世的快樂和未來的異熟果報，所以可以這樣對應。第五種唯有在無學位（阿羅漢果）才能獲得，因為常行無相之心。參照小的例子可以推知大的情況。大的也有五種：第一種是在入地（初地）之前；第二種是初地；第三種是前七地；第四種是后二地；第五種是如來地（佛的境界）。然而，這段文字中解釋自體智時說：『因為是無漏的，所以稱為聖。』難道是說只有異生（凡夫）者的禪定才能稱為聖嗎？現在考察文義，也可以說：『因為是善的，所以稱為聖』，這指的是在異生位；『因為是無漏的，所以稱為聖』，這指的是在聖位。這並非純粹的聖，所以第二種智慧才被稱為非凡夫所能接近的。第八，聖五支三摩地（聖者的五支禪定），如果依據《成實論》所說：經中說聖五支三昧，指的是喜、樂、清凈心、明相、觀相。喜和樂是初禪和二禪中喜的相同之處，所以稱為一支。第三禪因為遠離喜樂而單獨成為一支。第四禪中清凈心是第三支。依靠這三支能生起明相和觀相。明相和觀相作為因，能破壞五陰（色、受、想、行、識），觀察五陰皆空，所以稱為觀相。因為能達到涅槃，所以稱為聖。現在這篇論文在四靜慮（四禪定）中，諸賢聖的禪定各自為四種。審慎觀察、安立、斷除結縛的所有聖定為第五支。文章分為三部分：首先標出五支的總別，並引用經文；其次分別引用五支的經文並加以解釋；最後問答五支禪定的相狀。在分別引用五支經文並加以解釋的部分中，解釋第一支有十六句，前六句是法說，后十句是比喻說。其中辨別他們所說的靜慮中離生喜樂的比喻，可以普遍比喻四靜慮的相狀以及第五支。窺基（人名）說：『法中離生喜樂一句，諸靜慮不同，其餘可以普遍具有。定生喜樂已經遠離喜樂，清凈靜慮是四靜慮的差別性，所以像前面已經解釋的那樣。』由於其餘五句可以普遍具有，因此後面的各個支中不再有法說，只是解釋比喻說的不同。譬如聰明能幹的沐浴者或者那些...

【English Translation】 English version The acquired Samadhi (concentration of the saints). The third is the Samadhi acquired by Anagamin (Non-Returner), because of gradually reducing greed and other afflictions, and finally completely cutting off the delusions of the desire realm, so it can be understood in this order. The fourth is the Samadhi acquired by Anagamin and Arhat (Non-Learner), because it can bring present happiness and future Vipaka (result of actions), so it can be corresponded in this way. The fifth can only be obtained in the state of Non-Learning (Arhatship), because it always practices the mind of no-form. Refer to the small example to infer the large situation. The large also has five types: the first is before entering the Bhumi (stage of enlightenment) (first Bhumi); the second is the first Bhumi; the third is the first seven Bhumis; the fourth is the last two Bhumis; the fifth is the Tathagata Bhumi (Buddha's realm). However, this passage explains the Self-Nature Wisdom by saying: 'Because it is un-leaked (free from defilements), it is called holy.' Does it mean that only the Samadhi of ordinary beings can be called holy? Now examining the meaning of the text, it can also be said: 'Because it is good, it is called holy,' which refers to the state of ordinary beings; 'Because it is un-leaked, it is called holy,' which refers to the state of saints. This is not purely holy, so the second wisdom is called inaccessible to ordinary people. Eighth, the Holy Five-Branched Samadhi (the five-branched Samadhi of the saints), according to the Satyasiddhi Shastra (Treatise on the Completion of Truth): The Sutra says the Holy Five-Branched Samadhi refers to joy, happiness, pure mind, bright appearance, and contemplative appearance. Joy and happiness are the same joy in the first and second Dhyanas (meditative states), so it is called one branch. The third Dhyana is a separate branch because it is away from joy and happiness. In the fourth Dhyana, the pure mind is the third branch. Relying on these three branches can generate bright appearance and contemplative appearance. Bright appearance and contemplative appearance as causes can destroy the five Skandhas (form, feeling, perception, volition, consciousness), and observe that the five Skandhas are empty, so it is called contemplative appearance. Because it can reach Nirvana, it is called holy. Now this thesis, in the four Dhyanas (four meditative states), the Samadhis of the virtuous and holy ones are each four types. The holy Samadhi of carefully observing, establishing, and cutting off the bonds is the fifth branch. The article is divided into three parts: first, it marks the general and specific aspects of the five branches and quotes the Sutras; second, it separately quotes the Sutras of the five branches and explains them; finally, it asks and answers the characteristics of the five-branched Samadhi. In the part of separately quoting the Sutras of the five branches and explaining them, there are sixteen sentences explaining the first branch, the first six sentences are Dharma teachings, and the last ten sentences are metaphorical teachings. Among them, distinguishing the metaphor of joy and happiness born of detachment in the Dhyana they mentioned can universally metaphorize the characteristics of the four Dhyanas and the fifth branch. Kuiji (name of a person) said: 'The sentence 'joy and happiness born of detachment in the Dharma' is different from other Dhyanas, and the rest can be universally possessed. The joy and happiness born of Samadhi have already been away from joy and happiness, and the pure Dhyana is the difference of the four Dhyanas, so as explained before.' Because the remaining five sentences can be universally possessed, there are no more Dharma teachings in the subsequent branches, but only explanations of the differences in metaphorical teachings. For example, a clever and capable bather or those...

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弟子等者。西方沐浴有容沐浴人師及弟子故以為喻。銅器蚌蛤器者喻為離欲生喜樂故。教授教誡者。沐浴時以銅器等盛灰澡豆細沐浴末。今以言教猶如彼器。教之所詮能順於彼出離尋等諸善凈行。如彼灰豆細末。此即無間道。以水洗灌即解脫道。以尋清凈故。沐浴搏者。西方浴訖以余甘子切碎曝干為末。以生胡麻香油和之。令其潤膩不硬軟方以涂身。取其香潔潤滑光凈故。沐浴搏即干甘末。此喻行者未得定前當除粗重。帶津膩者喻喜和合。香麻謂得定后喜資潤身如以油和。第二喻有六句。山者高義。出初禪故。尖頂者至一味勝解者。高山頂尖唯有一峰。第二定唯一意門。上品勝解離諸尋伺外散境故。泉喻內等凈流出喜樂諸水故。山傍流出水大如車軸故名水軸。泉水上漫大如汲索故名水索。喜滋潤如水軸樂滋潤如水索。如前解釋者。上云所滋潤者。謂喜遍滋潤謂樂。滋相應意如傍出。次五根如上漫。又云喜留二定故云傍流。樂三定故云涌出。亦可喜住內心故名傍流。樂遍外身故云傍出。此說輕安為樂。同小乘釋也。第三喻中水喻離喜無尋伺定乃至喻華胎藏沒在水中者。此言意顯。第二定如水。因喜動涌如華出水華喻喜故。今第三定離喜無尋伺亦如水。其樂如華胎藏胞未開剖。猶在水中名華胎藏。與定相順不動涌故如在水

【現代漢語翻譯】 現代漢語譯本 弟子等，這好比在西方用沐浴來比喻老師和弟子。用銅器、蚌殼等器皿來比喻遠離慾望而產生的喜悅。教授教誡，好比沐浴時用銅器等盛放灰澡豆、細沐浴末。如今用言語教導，就像那些器皿。教導的內容能夠順應出離尋等各種善凈的行為，就像灰豆細末。這就是無間道。用水洗灌，就是解脫道。因為尋的清凈的緣故。沐浴搏，西方人在沐浴完畢后，會將余甘子切碎曬乾磨成末，用生胡麻香油調和，使其潤澤不硬不軟，然後用來塗抹身體，取其香潔潤滑光凈的特性。沐浴搏就是乾燥的甘末。這比喻修行者在未得禪定之前應當去除粗重的煩惱。帶津膩比喻喜的和合。香麻比喻得到禪定后，喜悅滋潤身心，就像用油調和一樣。第二個比喻有六句。山，比喻高義，因為出自初禪。尖頂，比喻達到一味勝解。高山頂尖只有一峰。第二禪定只有一意門。上品勝解遠離各種尋伺外散的境界。泉，比喻內在等凈流出喜樂等水。山旁流出的水大如車軸，所以叫做水軸。泉水上漫大如汲索，所以叫做水索。喜滋潤就像水軸，樂滋潤就像水索。就像前面解釋的，上面說的所滋潤的，是指喜遍滋潤，是指樂。滋相應的意就像傍出。其次五根就像上漫。又說喜留二禪定，所以說傍流。樂在三禪定，所以說涌出。也可以說喜住在內心，所以叫做傍流。樂遍佈外身，所以說傍出。這裡說輕安為樂，和小乘的解釋相同。第三個比喻中，水比喻離喜無尋伺定，乃至比喻華胎藏沒在水中。這句話意義明顯。第二禪定就像水。因為喜的動涌就像花出水，花比喻喜。現在第三禪定離喜無尋伺也像水。其中的樂就像華胎藏的胞未開剖，仍然在水中，叫做華胎藏。與禪定相順不動涌，所以像在水中 English version Disciples and others, this is like using bathing in the West as a metaphor for teachers and disciples. Using copper utensils, clam shells, and other vessels as a metaphor for the joy arising from detachment from desire. Teaching and admonition are like using copper utensils to hold ash soap beans and fine bathing powder during bathing. Now, teaching with words is like those utensils. The content of the teaching can conform to various virtuous and pure practices such as renunciation and seeking, just like ash bean fine powder. This is the immediate path (anantarya-marga). Washing with water is the path of liberation (vimukti-marga), because of the purity of seeking. Bathing scrub, after bathing in the West, people would chop up Phyllanthus emblica (Yu Gan Zi) , dry it, grind it into powder, and mix it with raw sesame oil, making it moist, not hard or soft, and then use it to smear the body, taking its fragrant, clean, lubricating, and bright characteristics. Bathing scrub is dry Phyllanthus emblica powder. This is a metaphor for practitioners who should remove coarse and heavy afflictions before attaining samadhi (ding). The moistness symbolizes the union of joy (xi). Fragrant sesame symbolizes that after attaining samadhi, joy nourishes the body and mind, just like mixing with oil. The second metaphor has six sentences. Mountain symbolizes high righteousness, because it comes from the first dhyana (chan). Pointed peak symbolizes reaching the supreme understanding of one taste. The pointed peak of a high mountain has only one peak. The second dhyana has only one mind-door. The supreme understanding is far from various seeking and external scattered realms. Spring symbolizes the inner pure flow of joy and happiness, like water. The water flowing from the side of the mountain is as large as a cart axle, so it is called water axle. The spring water spreading upwards is as large as a well rope, so it is called water rope. Joy nourishes like a water axle, and happiness nourishes like a water rope. Just like the previous explanation, what was said above to be nourished refers to joy pervading nourishment, referring to happiness. The mind corresponding to nourishment is like flowing out from the side. Secondly, the five roots are like spreading upwards. It is also said that joy remains in the second dhyana, so it is called flowing from the side. Happiness is in the third dhyana, so it is called gushing out. It can also be said that joy resides in the inner mind, so it is called flowing from the side. Happiness pervades the outer body, so it is called flowing out from the side. Here, ease and comfort are said to be happiness, which is the same as the explanation of the Hinayana. In the third metaphor, water is a metaphor for the samadhi without joy, seeking, and contemplation, and even a metaphor for the flower womb hidden in the water. The meaning of this sentence is clear. The second dhyana is like water. Because the movement and surge of joy is like a flower emerging from the water, the flower is a metaphor for joy. Now, the third dhyana without joy, seeking, and contemplation is also like water. The happiness in it is like the unopened calyx of the flower womb, still in the water, called the flower womb. It is in harmony with samadhi, without moving or surging, so it is like being in water.

【English Translation】 English version Disciples and others, this is like using bathing in the West as a metaphor for teachers and disciples. Using copper utensils, clam shells, and other vessels as a metaphor for the joy arising from detachment from desire. Teaching and admonition are like using copper utensils to hold ash soap beans and fine bathing powder during bathing. Now, teaching with words is like those utensils. The content of the teaching can conform to various virtuous and pure practices such as renunciation and seeking, just like ash bean fine powder. This is the immediate path (anantarya-marga). Washing with water is the path of liberation (vimukti-marga), because of the purity of seeking. Bathing scrub, after bathing in the West, people would chop up Phyllanthus emblica (Yu Gan Zi) , dry it, grind it into powder, and mix it with raw sesame oil, making it moist, not hard or soft, and then use it to smear the body, taking its fragrant, clean, lubricating, and bright characteristics. Bathing scrub is dry Phyllanthus emblica powder. This is a metaphor for practitioners who should remove coarse and heavy afflictions before attaining samadhi (ding). The moistness symbolizes the union of joy (xi). Fragrant sesame symbolizes that after attaining samadhi, joy nourishes the body and mind, just like mixing with oil. The second metaphor has six sentences. Mountain symbolizes high righteousness, because it comes from the first dhyana (chan). Pointed peak symbolizes reaching the supreme understanding of one taste. The pointed peak of a high mountain has only one peak. The second dhyana has only one mind-door. The supreme understanding is far from various seeking and external scattered realms. Spring symbolizes the inner pure flow of joy and happiness, like water. The water flowing from the side of the mountain is as large as a cart axle, so it is called water axle. The spring water spreading upwards is as large as a well rope, so it is called water rope. Joy nourishes like a water axle, and happiness nourishes like a water rope. Just like the previous explanation, what was said above to be nourished refers to joy pervading nourishment, referring to happiness. The mind corresponding to nourishment is like flowing out from the side. Secondly, the five roots are like spreading upwards. It is also said that joy remains in the second dhyana, so it is called flowing from the side. Happiness is in the third dhyana, so it is called gushing out. It can also be said that joy resides in the inner mind, so it is called flowing from the side. Happiness pervades the outer body, so it is called flowing out from the side. Here, ease and comfort are said to be happiness, which is the same as the explanation of the Hinayana. In the third metaphor, water is a metaphor for the samadhi without joy, seeking, and contemplation, and even a metaphor for the flower womb hidden in the water. The meaning of this sentence is clear. The second dhyana is like water. Because the movement and surge of joy is like a flower emerging from the water, the flower is a metaphor for joy. Now, the third dhyana without joy, seeking, and contemplation is also like water. The happiness in it is like the unopened calyx of the flower womb, still in the water, called the flower womb. It is in harmony with samadhi, without moving or surging, so it is like being in water.

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中。第四喻中有五句。超災患者。謂八災患謂尋伺四受二息。此顯離下地失。鮮白者。顯離自地失。次以長者四業喻定四用。如次配也。八經九經以為喻者。西方織疊八縷九縷而為一莖經。織作疊時其疊堅緻。如此方作𢇇布四𢇇五𢇇方可堅緻。清凈鮮白者。如衣不薄堪忍寒暑等種種諸苦。周遍者。如無露處一切散動所不能侵。第五喻中。于所觀相慇勤懇到等如前釋者。景雲。如此卷前文修知見定中解及慇勤懇到審諦而取等相言。是此中總義者。此第五喻。總喻四定觀如斷惑。但舉法說不舉喻文。基云。謂前卷三十二相中第二十觀察相法說言。謂有苾芻慇勤懇到善取其相而觀察之。喻況云。住觀于坐坐觀于臥。或在後行觀察前行。故此言謂審觀察三世諸行於能觀察。又復觀察。前四靜慮說為四支。此第五支於前能觀更審觀察。此所觀察即三世行。即在後行觀察前行。是重觀三昧也。或前之四支雖已觀察此更審觀彼三世境。於前能觀察之所觀察更復觀察故。下問答中說言依審觀察緣起三世諸法。又為斷除無色結縛故建立第五。上來后四喻中並云差別者。除與前同顯與前別喻故云也。問答定相中。二問二答。謂四靜慮中所有賢聖心一境性者。聖人所得四靜慮中通漏無漏心一境性名聖三摩地。及於安立審諦觀察如是名為聖三摩

【現代漢語翻譯】 現代漢語譯本： 中。第四個比喻中有五句話。超越災患者（Chaozai Huanzhe），指的是八種災患，即尋（Xun）、伺（Si）、四受（Sishou）、二息（Erxi）。這顯示了脫離下地的過失。鮮白者（Xianbai Zhe），顯示了脫離自地的過失。接下來用長者的四種行業來比喻定的四種作用，依次對應。用八經九經作為比喻，是指西方織疊用八股線或九股線織成一根經線。織作疊時，這種疊非常堅固。就像此地製作𢇇布，需要四𢇇或五𢇇才能堅固。清凈鮮白者（Qingjing Xianbai Zhe），就像衣服不薄，能夠忍受寒暑等種種痛苦。周遍者（Zhoubian Zhe），就像沒有露出的地方，一切散動都不能侵入。 第五個比喻中，對於所觀的相慇勤懇到等，如前面解釋的那樣。景雲（Jingyun）說，就像此卷前文修知見定中解釋的以及慇勤懇到審諦而取等相的說法，是此中的總義。這第五個比喻，總的比喻四定觀如同斷惑。但只用法來說明，不舉比喻的文字。基（Ji）說，指的是前卷三十二相中第二十觀察相法說，說有苾芻（Bichu，比丘）慇勤懇到，善於選取其相而觀察之。用比喻來說明情況，說住觀于坐，坐觀于臥，或在後行觀察前行。因此這裡說要審察觀察三世諸行於能觀察。又進一步觀察。前面的四靜慮（Sijinglv，四禪定）說為四支，這第五支對於前面的能觀更加審察地觀察。這所觀察的就是三世行，就是在後行觀察前行。這是重觀三昧（Chongguan Sanmei）啊。或者前面的四支雖然已經觀察，但這裡更加審察地觀察那三世境，對於前面能觀察的所觀察，更進一步觀察。因此下面的問答中說，依據審察觀察緣起三世諸法。又爲了斷除無色結縛，所以建立第五。上面後面的四個比喻中都說差別者（Chabie Zhe），是因為除去與前面相同的部分，顯示與前面的區別，所以這樣說。問答定相中，有二問二答。指的是四靜慮中所有賢聖心一境性者，聖人所得的四靜慮中，通漏無漏心一境性，名為聖三摩地（Sheng Sanmodi）。以及安立審諦觀察，像這樣名為聖三摩 地。 English version: In the fourth analogy, there are five sentences. 'Transcending calamities' (Chaozai Huanzhe) refers to the eight calamities, namely, seeking (Xun), contemplating (Si), the four sensations (Sishou), and the two breaths (Erxi). This reveals the faults of being detached from the lower realms. 'Pure white' (Xianbai Zhe) reveals the faults of being detached from one's own realm. Next, the four occupations of an elder are used to analogize the four functions of concentration, corresponding in order. Using 'eight warp threads and nine warp threads' as an analogy refers to the Western weaving technique of using eight or nine strands to create one warp thread. When weaving a 'die' (a type of fabric), the 'die' is very strong. It's like making coarse cloth (𢇇布) here, which requires four or five layers to be strong. 'Pure and white' (Qingjing Xianbai Zhe) is like clothing that is not thin and can withstand cold, heat, and various sufferings. 'All-encompassing' (Zhoubian Zhe) is like a place without exposure, which cannot be invaded by any distractions. In the fifth analogy, being diligent and earnest towards the observed characteristics, etc., is as explained earlier. Jingyun says that just like the explanation in the previous text of this volume regarding the concentration of cultivating knowledge and insight, and the statements about diligently and earnestly scrutinizing and grasping the characteristics, etc., this is the general meaning here. This fifth analogy generally compares the four concentrations to cutting off delusions. However, it only uses the Dharma to explain, without citing the words of the analogy. Ji says that it refers to the twentieth aspect of observation in the thirty-two aspects of the previous volume, which states that a Bhikshu (Bichu, monk) should be diligent and earnest, skillfully selecting and observing the characteristics. Using an analogy to illustrate the situation, it says to observe while sitting, to observe while lying down, or to observe the preceding actions while walking behind. Therefore, it is said here to carefully observe the actions of the three times in the observer. And further observe. The previous four Dhyanas (Sijinglv, four concentrations) are said to be four branches, and this fifth branch observes the previous observer more carefully. What is observed is the actions of the three times, which is observing the preceding actions while walking behind. This is the Samadhi (Sanmei) of repeated observation. Or, although the previous four branches have already been observed, here the realms of the three times are observed more carefully, and the observed by the previous observer is observed further. Therefore, the following question and answer say to rely on careful observation to understand the arising of the three times of phenomena. And in order to cut off the bonds of the formless realms, the fifth is established. In the above four analogies, it is said that 'difference' (Chabie Zhe) is because it removes the parts that are the same as before and shows the difference from before, so it is said this way. In the question and answer about the characteristics of concentration, there are two questions and two answers. It refers to those who have the nature of a single object of mind in the four Dhyanas, the four Dhyanas attained by the sages, in which the mind with and without outflows has the nature of a single object, which is called Holy Samadhi (Sheng Sanmodi). And establishing careful observation, like this is called Holy Sama

【English Translation】 dhi.

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地者。依定所發觀察聖智亦名三摩地。第九有具聖正三摩地中。文有三。初問次別辨相后此中慧為導首下。釋先後次第生起所由。辨相有三。初解聖當知善故名聖及無漏故名聖者。聖人所得善有漏定。若無漏定皆名聖正三摩地。次解有因有具。后釋正三摩地。若是時中舍邪見等下說是。第二文有三。初列因具名。次釋因具所以。后云何正見等下釋因具相。景雲。因謂七方便前生得善心種解脫分善根所起正思惟。須從此心受戒。即正語業命遠牽引定故名為因。具者。即七方便中所起三慧。為正見及正精進正念。此三於三摩地為近資助。立之為具。基云。據實八道支在見道后位。若在見道前雖名正見而非道支。雖有彼行相而未建立。至修道位方得道支名故。今異生位亦名正見等。其見道等位雖不立道支。聖正三摩地彼位即有。故正見等於彼亦成。然由正見引定助定。二位俱得通名因具余則不爾。釋相中。謂先了知世間實有真阿羅漢正行正至等者。景雲。生得善中能了因果名正見等云云。此念即是三摩地相似等者。基云。分是類義。是三摩地相似分類。此念俱時亦有正三摩地。然未是聖正後能斷能滿方名聖正念。俱有定故言亦兼。第十金剛喻三摩地中。謂最後邊學三摩地者。既云最後邊。故知唯是一念非多剎那。而對法第十

一云通取加行無間二道為金剛定者。三藏云。最後加行道生最細現種已滅。最後無間道生最細隨眠已滅。名有功能。總此二名為金剛。下以三義釋。一最第一者作用。一以斷惑集善辨無學果。二用究竟故。二最尊勝者。于學行中最尊最勝。為諸菩薩之所宗仰三極堅牢如世金剛。得此名下以二義束釋此金剛喻定。依薩婆多正義總有千九十六。謂依未至定百六十四。乃至第四定亦爾。空處五十二。識處三十六。無所有處二十四。廣說如婆沙二十八卷。今大乘宗二乘依九地色六無色三。菩薩唯第四靜慮。唯識有二義。一云此現在前已得四智粗重惑種一時舍故。二云此時異熟識在解脫道位四智方起。廣如彼說。上來別釋經宗要有三。中解二說。自下第三釋等至。上列有六。下文分四。初解五現見三摩缽底。文分為四。初引經標。二釋現見等至義。三出總略體性。四別釋行相。修道所斷煩惱制伏對治者。是初現等至。斷滅對治者。是第二現見等至。及觀察斷者。是后三等至。與小宗不同。彼云。一觀自身三十六物種種不凈。二除血等唯觀白骨。上二通凡聖得。三觀骨身識在中行亦住今世亦住後世。即初二果未離欲故。四觀骨身識在中行不住今世唯住後世。即不還果已離欲故。五觀骨身識在中行不住今世不住後世。即阿羅漢漏已盡

【現代漢語翻譯】 現代漢語譯本 有人說，通過加行道和無間道這二者來獲得金剛喻定（Vajropama-samadhi，一種堅不可摧的禪定）。 三藏（Tripitaka，佛教經典的總稱）中說：『在最後的加行道中，最細微的現行煩惱種子已經滅除；在最後的無間道中，最細微的隨眠煩惱種子也已經滅除。』這被稱為『有功能』。將這二者合稱為『金剛』。 下面用三個方面來解釋：一、最第一，指的是作用。一是因為斷除煩惱、積聚善行，從而證得無學果（Arhatship，不再需要學習的果位）；二是因為作用究竟圓滿的緣故。二、最尊勝，指的是在修行中最為尊貴殊勝，為諸位菩薩所宗仰。三、極其堅牢，如同世間的金剛一般。得到這個名稱后，下面用兩個方面來概括解釋這個金剛喻定。 依據薩婆多部（Sarvastivada，一切有部，一個早期的佛教部派）的正義，總共有千九十六種禪定。即依據未至定（Upacarasmadhi，接近禪定的狀態）有一百六十四種，乃至第四禪定也是如此。空無邊處定（Akasanantyayatana，四空定之一）有五十二種，識無邊處定（Vijnananantyayatana，四空定之一）有三十六種，無所有處定（Akincanyayatana，四空定之一）有二十四種。詳細的說明在《大毗婆沙論》（Mahavibhasa，一部重要的佛教論書）第二十八卷中。 現在大乘宗（Mahayana，佛教的一個主要流派）認為，二乘（聲聞乘和緣覺乘）依據九地（九個禪定層次），即六個色界（Rupadhatu，色界天）和三個無色界（Arupadhatu，無色界天）。菩薩（Bodhisattva，發願成佛的修行者）唯有第四靜慮（Fourth Dhyana，第四禪）。唯識宗（Yogacara，佛教的一個主要流派）有兩種觀點：一說，此時（指證得金剛喻定時）現前已經得到的四智（四種智慧）的粗重煩惱種子一時捨棄的緣故。二說，此時異熟識（Alayavijnana，阿賴耶識，第八識）在解脫道位，四智才開始生起。詳細的說明如彼論中所說。 上面分別解釋了經宗的要義，主要有三個方面。中間解釋了兩種說法。從下面開始第三部分，解釋等至（Samapatti，禪定）。上面列舉了六種等至，下面分為四部分。首先解釋五種現見三摩缽底（現觀禪定）。文分為四個部分：首先引用經文標明；其次解釋現見等至的含義；第三，給出總體的體性；第四，分別解釋行相。 修道（Marga，修行之道）所斷的煩惱，通過制伏對治的，是第一種現見等至。斷滅對治的，是第二種現見等至。以及觀察斷的，是后三種等至。這與小乘宗（Hinayana，佛教的一個早期流派，有時也指聲聞乘）不同。小乘宗認為：一、觀察自身三十六種不凈之物。二、去除血液等，只觀察白骨。以上兩種凡夫和聖人都可能得到。三、觀察骨身和識在中陰身中行走，既存在於今世，也存在於後世，這是初果（Sotapanna，須陀洹）和二果（Sakadagamin，斯陀含），因為還沒有脫離慾望的緣故。四、觀察骨身和識在中陰身中行走，不存在於今世，只存在於後世，這是不還果（Anagamin，阿那含），因為已經脫離慾望的緣故。五、觀察骨身和識在中陰身中行走，不存在於今世，也不存在於後世，這是阿羅漢（Arhat，阿羅漢），因為煩惱已經斷盡。

【English Translation】 English version Some say that the Vajropama-samadhi (diamond-like concentration, an indestructible state of meditation) is attained through the two paths of application (加行道, prayoga-marga) and immediate (無間道, anantara-marga). The Tripitaka (三藏, Tipitaka, the collection of Buddhist scriptures) says: 'In the final path of application, the subtlest manifest seeds of affliction have been extinguished; in the final immediate path, the subtlest dormant seeds have been extinguished.' This is called 'having function'. The combination of these two is called 'Vajra'. The following explains it in three aspects: First, the most foremost, referring to its function. One, because it cuts off afflictions and accumulates good deeds, thereby attaining the fruit of no-more-learning (無學果, arhatship, the state of no further learning); two, because its function is ultimately complete. Second, the most venerable and supreme, referring to its being the most venerable and supreme in practice, revered by all Bodhisattvas (菩薩, Bodhisattva, beings who aspire to Buddhahood). Third, extremely firm, like the diamond in the world. Having obtained this name, the following summarizes and explains this diamond-like concentration in two aspects. According to the correct meaning of the Sarvastivada (薩婆多部, Sarvastivada, a early Buddhist school), there are a total of one thousand and ninety-six concentrations. That is, based on the access concentration (未至定, upacarasmadhi, a state close to meditation) there are one hundred and sixty-four, and so on up to the fourth dhyana (第四定, Fourth Dhyana). The sphere of infinite space (空無邊處定, Akasanantyayatana, one of the four formless attainments) has fifty-two, the sphere of infinite consciousness (識無邊處定, Vijnananantyayatana, one of the four formless attainments) has thirty-six, and the sphere of nothingness (無所有處定, Akincanyayatana, one of the four formless attainments) has twenty-four. Detailed explanations are found in the twenty-eighth volume of the Mahavibhasa (大毗婆沙論, Mahavibhasa, an important Buddhist treatise). Now, the Mahayana (大乘宗, Mahayana, a major branch of Buddhism) school believes that the Two Vehicles (聲聞乘 and 緣覺乘, Sravakayana and Pratyekabuddhayana) rely on the nine grounds (九地, nine levels of meditative absorption), namely the six realms of form (色界, Rupadhatu, the form realm) and the three formless realms (無色界, Arupadhatu, the formless realm). Bodhisattvas (菩薩, Bodhisattva, beings who aspire to Buddhahood) only have the fourth dhyana (第四靜慮, Fourth Dhyana). The Yogacara (唯識宗, Yogacara, a major branch of Buddhism) school has two views: One says that at this time (referring to the attainment of Vajropama-samadhi), the coarse seeds of affliction of the four wisdoms (四智, four wisdoms) that have already been obtained are abandoned all at once. The other says that at this time, the Alaya-consciousness (異熟識, Alayavijnana, the storehouse consciousness, the eighth consciousness) is in the position of the path of liberation, and the four wisdoms only then arise. Detailed explanations are as stated in that treatise. Above, the essential points of the sutra's doctrine have been explained separately, mainly in three aspects. In the middle, two views are explained. From below, the third part begins, explaining the samapatti (等至, Samapatti, meditative absorption). Above, six samapattis are listed, and below they are divided into four parts. First, the five present-seeing samapattis (現見三摩缽底, present-seeing samapattis) are explained. The text is divided into four parts: First, the sutra is quoted to indicate; second, the meaning of present-seeing samapatti is explained; third, the overall nature is given; fourth, the characteristics are explained separately. The afflictions that are severed by the path of cultivation (修道, Marga, the path of practice), through subjugation and counteraction, are the first present-seeing samapatti. Those that are severed by cutting off and counteracting are the second present-seeing samapatti. And those that are severed by observation are the last three samapattis. This is different from the Hinayana (小乘宗, Hinayana, an early Buddhist school, sometimes referring to Sravakayana) school. The Hinayana school believes: One, observe the thirty-six impure things of one's own body. Two, remove the blood, etc., and only observe the white bones. The above two can be attained by both ordinary people and sages. Three, observe the bone body and consciousness walking in the intermediate state, existing both in this life and in the next life, this is the first fruit (須陀洹, Sotapanna) and the second fruit (斯陀含, Sakadagamin), because they have not yet detached from desire. Four, observe the bone body and consciousness walking in the intermediate state, not existing in this life, only existing in the next life, this is the non-returner (阿那含, Anagamin), because they have already detached from desire. Five, observe the bone body and consciousness walking in the intermediate state, not existing in this life, nor existing in the next life, this is the Arhat (阿羅漢, Arhat), because the afflictions have been exhausted.

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故。初二名現見。后三由現見緣之所起故亦名現見。廣說如婆沙第四十卷。今則不然。五皆聖得觀。明瞭觀故名現見。總約伏斷出五現見體。故云此總略體性。別釋中。初二觀論有兩番釋。初番云。初不凈觀正是念住。以方便念住而為依止。第二不凈觀即后念住。以初念住而為依者。第二不凈觀者。此約所依加行根本緣起差別顯二不凈觀。初緣不凈后骨人故。最極通達者。是青瘀等觀等者。此說白骨觀是不凈觀中最極通達義。是青瘀等。后勝次第未后逾越貪等觀義。第二番云。初不凈觀觀察內身。后不凈觀通達法性。此依所緣境界事理淺深緣起差別。顯二不凈觀。根本觀中不凈境及性二類別故。是故前言斷滅對治。觀識流轉者釋別觀察斷。即后三觀。謂觀識斷與未斷。觀察此識生滅相續是極句。或觀生身或觀剎那二種識轉。此上總釋觀察斷義。日夜等者。如俱舍云。百二十剎那為怛剎那量。臘縛此六十。此三十須臾。此三十晝夜。三十晝夜月。十二月為年。牟呼栗多此雲鬚臾故也。觀察有學未離欲下。別釋三等至。俱住二世者。現在未來識俱有轉故。唯住他世者。唯未來世識有轉故。俱無所住者。二世無轉故。第二勝處遍處指如前說。謂前八解脫中已對辨訖故此不論。四無色定即四無色解脫。抉擇等中釋四無色不異解

【現代漢語翻譯】 現代漢語譯本 因此，初二種觀想名為『現見』（xiàn jiàn，直接觀察）。后三種觀想由於是依現見之緣而生起，因此也名為『現見』。詳細的解釋如《婆沙》（Póshā）第四十卷所說。但現在不同，五種觀想都是聖者所證得的觀智，因為觀照明了，所以名為『現見』。總的來說，是根據降伏和斷除煩惱的角度來確立五種現見的體性，所以說『此總略體性』。在分別解釋中，前兩種觀想的討論有兩種解釋。第一種解釋說，最初的不凈觀（bù jìng guān，對身體不凈的觀想）正是念住（niàn zhù，正念的安住），以方便的念住作為依止。第二種不凈觀就是後來的念住，以最初的念住作為所依。這第二種不凈觀，是從所依、加行、根本和緣起的差別來顯示兩種不凈觀的不同。最初觀想不凈之物，後來觀想白骨之人，所以說『最極通達者，是青瘀等觀』，『等』字表示白骨觀是不凈觀中最極通達的意義，是青瘀等觀之後更殊勝的次第，還沒有超越貪慾等觀想的意義。第二種解釋說，最初的不凈觀是觀察內身，後來的不凈觀是通達法性。這是依據所緣境界的事理深淺和緣起的差別來顯示兩種不凈觀的不同。根本觀中，有不凈的境界和體性兩種類別。因此前面說斷滅對治。『觀識流轉者』解釋了分別觀察的斷除，也就是后三種觀想，即觀想識的斷與未斷，觀察此識的生滅相續，這是最極的說法。或者觀想生身，或者觀想剎那兩種識的流轉。以上是總的解釋觀察斷除的意義。『日夜等者』，如《俱舍》（Jùshě）所說，一百二十剎那（chànà，極短的時間單位）為怛剎那（dát剎nà）的量，六十怛剎那為臘縛（là pó），三十臘縛為須臾（xūyú），三十須臾為晝夜，三十晝夜為月，十二月為年。牟呼栗多（móuhū lìduō）翻譯成漢語就是須臾的意思。『觀察有學未離欲下』，分別解釋三種等至（děngzhì，禪定）。『俱住二世者』，現在和未來的識都存在流轉的緣故。『唯住他世者』，只有未來世的識存在流轉的緣故。『俱無所住者』，兩世都沒有流轉的緣故。第二勝處（shèng chù，勝妙之處）、遍處（biàn chù，普遍之處）的指代如前所說，即在前面的八解脫（bā jiětuō，八種解脫）中已經辨析完畢，因此這裡不再論述。四無色定（sìwúsèdìng，四種無色禪定）就是四無色解脫。『抉擇等中釋四無色不異解』。

【English Translation】 English version Therefore, the first two contemplations are called 'Present Vision' (xiàn jiàn, direct observation). The latter three contemplations are also called 'Present Vision' because they arise from the condition of Present Vision. Detailed explanations can be found in the 40th volume of the Abhidharma-mahāvibhāṣā-śāstra (Póshā). But now it is different; all five contemplations are the wisdom attained by the saints. Because of the clear observation, they are called 'Present Vision'. Generally speaking, the nature of the five Present Visions is established from the perspective of subduing and cutting off afflictions, so it is said 'this is the general outline of the nature'. In the separate explanations, there are two explanations for the discussion of the first two contemplations. The first explanation says that the initial contemplation of impurity (bù jìng guān, contemplation of the impurity of the body) is precisely mindfulness (niàn zhù, the abiding of right mindfulness), relying on the expedient mindfulness as a support. The second contemplation of impurity is the later mindfulness, relying on the initial mindfulness as the support. This second contemplation of impurity shows the difference between the two contemplations of impurity from the differences in support, practice, root, and arising. Initially, one contemplates impure objects, and later one contemplates skeletons, so it is said 'the most thoroughly understood is the contemplation of bluish-purple, etc.'. 'Etc.' indicates that the contemplation of white bones is the most thoroughly understood meaning in the contemplation of impurity, and it is a more superior sequence after the contemplation of bluish-purple, etc., and has not yet surpassed the meaning of contemplations such as greed. The second explanation says that the initial contemplation of impurity is the observation of the inner body, and the later contemplation of impurity is the understanding of the nature of phenomena. This shows the difference between the two contemplations of impurity based on the differences in the depth of the objects of contemplation and the arising of conditions. In the root contemplation, there are two categories: impure objects and nature. Therefore, it was previously said that annihilation is the antidote. 'Those who contemplate the flow of consciousness' explains the cutting off of separate observation, which is the latter three contemplations, namely, contemplating whether consciousness is cut off or not, and observing the arising and ceasing continuity of this consciousness, which is the most extreme statement. Or contemplate the living body, or contemplate the flow of two kinds of consciousness in an instant. The above is the general explanation of the meaning of observing and cutting off. 'Days and nights, etc.', as the Abhidharmakośa (Jùshě) says, one hundred and twenty kṣaṇas (chànà, extremely short unit of time) is the measure of tatkṣaṇa (dát剎nà), sixty tatkṣaṇas is lava (là pó), thirty lavas is muhūrta (xūyú), thirty muhūrtas is a day and night, thirty days and nights is a month, and twelve months is a year. Muhūrta (móuhū lìduō) is translated into Chinese as xūyú, meaning a short period of time. 'Observing those who are still learning and have not left desire', separately explains the three samāpattis (děngzhì, meditative states). 'Those who dwell in both worlds' is because consciousness exists and flows in both the present and future. 'Those who only dwell in other worlds' is because only consciousness in the future exists and flows. 'Those who dwell in neither' is because there is no flow in either world. The reference to the second mastery (shèng chù, excellent place) and the all-encompassing mastery (biàn chù, universal place) is as mentioned before, that is, it has already been analyzed in the previous eight liberations (bā jiětuō, eight liberations), so it will not be discussed here. The four formless absorptions (sìwúsèdìng, four formless meditations) are the four formless liberations. 'Explaining in the determination, etc., that the four formless absorptions are not different from liberation'.

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脫。故亦不解。第三辨無想等至中。云於此生中亦入亦起者。入無心起有心。此說于定下說于果。若生於彼唯入不起者。唯識第七略有二釋。一初生無心中有未有心故言唯入。二云初生有心后住無心故名為入。不爾初生本未起心云何名入。先有後無乃名入故。其想若生從彼沒者。彼一說云未后無心。若彼正沒猶未有心不起潤生心等故。地獄中有初生名想。若生便從彼正沒故。二云未後有心。其想若生潤生心等起名從彼沒故。余門如唯識此論五十三對法第二顯揚十一等解。第四解滅定中。已離無所有欲者。通據斷伏。依非想處相而入定者。謂於此上心染生厭舍等者。非想非非想心本厭無所有處而起。今求滅定還厭非想非非想心令其不起。心便寂滅。故言依非非想處相而入于定。依滅盡相而入定者亦復如是者。緣非想心不作厭背解。直作心法欲盡之解。如是漸漸九品心滅。前厭舍心心便寂滅。依初修者未得自在。今任運作非想處行相。諸有想心任運滅盡與前相似故言亦爾。是久修者任運成故。或初緣有為作厭舍想心。後緣無為行厭舍想心。厭舍義同故言亦爾。此有二種謂行時住時等者。景雲。初定心有彼尋伺起言說故名為行時。二定已上心漸微細離尋伺故名為住時。基云。初定有四識身心上外緣如人出外故言行時。此時三

【現代漢語翻譯】 脫。所以也不理解。第三，在辨析無想定等至中說，『於此生中亦入亦起者』，意思是入無心定，出定後有心。這是在定下和果位上說的。如果生於彼界，只有入定而沒有出定，唯識宗第七卷略有二種解釋：一是初生時無心中有未生起的心，所以說『唯入』；二是說初生時有心，後來住在無心狀態，所以名為『入』。如果不是這樣，初生時本來沒有生起心，怎麼能叫『入』呢？先有後無才叫『入』。如果想從彼界消失，一種說法是最後沒有心，因為在他正要消失的時候，還沒有生起心等潤生的心。地獄中有眾生初生時名為想，因為一生起就從彼界消失。另一種說法是最後有心，當想生起，潤生的心等生起時，就叫做從彼界消失。其餘的方面，如《唯識論》、第五十三對法、《顯揚論》第十一卷等都有解釋。第四，在解釋滅盡定中，『已離無所有欲者』，是通用於斷除和降伏煩惱的情況。『依非想處相而入定者』，是指對於此以上的境界心生厭離捨棄等。非想非非想處的心本來就厭惡無所有處而生起，現在爲了求滅盡定，還要厭惡非想非非想處的心，讓它不起作用，心就寂滅了。所以說『依非非想處相而入于定』。『依滅盡相而入定者亦復如是』，是指緣于非想處的心，不作厭背的理解，直接理解為心法將要窮盡。這樣漸漸地九品心滅，之前的厭舍心也就寂滅了。對於初修者來說，還沒有得到自在，現在任由它運作非想處的行相，各種有想的心任由它滅盡，與之前的情況相似，所以說『亦爾』。這是久修者任運成就的緣故。或者先緣于有為法作厭舍想，後來緣于無為法行厭舍想，厭舍的意義相同，所以說『亦爾』。這裡有兩種情況，即行時和住時等。景法師說，初禪定心中有尋伺生起言說，所以名為行時。二禪定以上，心逐漸微細，離開尋伺，所以名為住時。窺基法師說，初禪定有四識身，心向外攀緣，就像人外出一樣，所以名為行時。此時三……

【English Translation】 Escaped. Therefore, also not understood. Thirdly, in the discussion of the Non-Perception Attainment and others, it says, 'Those who enter and arise in this life,' meaning entering the state of no-mind and having a mind after emerging from the state. This is spoken of in terms of the state of attainment and the result. If one is born in that realm, only entering but not arising, the seventh volume of the Vijnaptimatrata-siddhi Shastra (Treatise on the Establishment of the Doctrine of Consciousness-Only) briefly has two explanations: one is that at the initial birth, there is a mind not yet arisen within the no-mind state, hence the term 'only entering'; the second is that at the initial birth, there is a mind, and later one dwells in the state of no-mind, hence it is called 'entering.' If it were not so, how could it be called 'entering' when the mind has not arisen at the initial birth? It is called 'entering' when there is first existence and then non-existence. If the thought disappears from that realm, one explanation is that there is no mind at the end, because at the moment of disappearance, the mind that nourishes life has not yet arisen. In the intermediate state of the lower realm, the initial birth of a being is called thought, because it disappears from that realm as soon as it arises. Another explanation is that there is mind at the end, and when the thought arises, the mind that nourishes life arises, hence it is called disappearing from that realm. Other aspects are explained in the Vijnaptimatrata-siddhi Shastra, the fifty-third pair of dharmas, the eleventh volume of the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice), and others. Fourthly, in explaining the Cessation Attainment, 'Those who have already abandoned the desire for the Realm of Nothingness' applies to both the cutting off and the subduing of afflictions. 'Those who enter the attainment based on the aspect of the Realm of Neither Perception nor Non-Perception' refers to those who generate aversion and abandonment towards the states above this. The mind of the Realm of Neither Perception nor Non-Perception originally dislikes the Realm of Nothingness and arises. Now, in order to seek the Cessation Attainment, one must also dislike the mind of the Realm of Neither Perception nor Non-Perception, preventing it from arising, and the mind becomes tranquil. Therefore, it is said, 'Entering the attainment based on the aspect of the Realm of Neither Perception nor Non-Perception.' 'Entering the attainment based on the aspect of Cessation is also the same,' refers to focusing on the mind of the Realm of Neither Perception nor Non-Perception without generating aversion, but directly understanding that the dharma of the mind is about to be exhausted. In this way, the nine levels of mind gradually cease, and the previous mind of aversion and abandonment also becomes tranquil. For beginners, they have not yet attained freedom, and now they allow the characteristics of the Realm of Neither Perception nor Non-Perception to operate, and all kinds of minds with thought are allowed to cease, similar to the previous situation, hence it is said, 'also the same.' This is because those who have practiced for a long time have achieved it effortlessly. Or, one first focuses on conditioned dharmas, generating thoughts of aversion and abandonment, and later focuses on unconditioned dharmas, practicing thoughts of aversion and abandonment. The meaning of aversion and abandonment is the same, hence it is said, 'also the same.' There are two situations here, namely the time of activity and the time of dwelling, etc. Master Jing said that in the first dhyana (meditative absorption), there are initial thoughts and investigations that give rise to speech, hence it is called the time of activity. From the second dhyana onwards, the mind gradually becomes subtle, leaving behind initial thoughts and investigations, hence it is called the time of dwelling. Master Kuiji said that the first dhyana has four consciousness-bodies, and the mind clings to external objects, like a person going out, hence it is called the time of activity. At this time, three...

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行猶在今說次第。二定已上心不外緣如在家中名為住時。滅三種行。二定滅識行。四定滅身行。滅定滅心行。故言次第滅三種行。次第起者。依未自在者作如是說。得自在位如前。又說。任運能入起一切地故。任運能入等者。雖遠方便心有期愿。若到此時任運出入故。出定緣三種境。觸三種觸者。若依小乘婆沙正理及成實論等皆廣說之。且引正理第十二捲雲。如契經說出滅定時當觸三觸。謂不動觸無所有觸及無相觸。何者云何觸此三觸。有說。滅定起心相應有空無愿無相三觸。如其次第出滅定時觸於三觸。有餘師說。識處空處心相應觸名不動觸。此二純作識空相故。無所有處心相應觸名無所有觸。無先所有故。非想非非相應觸名無相觸。想無想相不分明故。即由此故說四無色。若有想定從滅定起心通有漏無漏。滅定起時或逆次第入諸等至。或逆超越入諸等至。容有起滅定心現在前故。復有餘師說。唯約無漏。有處緣涅槃心起滅定時言觸三觸。以無漏故名為不動。無所有處地所攝故名無所有。緣涅槃故名為無相。解云。如摩訶俱稀羅經作如是說當觸故。此三師各釋不同。初師說者。謂我我所執掉舉名動。空無我行能對治行故。能破動故名為不動。不動相應觸名不動觸。貪心執境攝為己有。有所執故名所有。無愿三摩地能

【現代漢語翻譯】 現代漢語譯本： 『行猶在今說次第』，意思是說，（修行的）次第仍然像現在所說的那樣。（從）二禪定以上，心就不向外攀緣，就像在家中一樣，這叫做『住時』。滅三種行：二禪定滅識行，四禪定滅身行，滅盡定滅心行。所以說次第滅三種行。次第起（指出定也有次第）者，是依據未得自在的人這樣說的。得到自在的地位就像前面所說的那樣。又說，（得自在者）能夠隨心所欲地進入和出來一切禪定境界，所以說『任運能入等者』，即使是遙遠的方便，心中也有期望。如果到了這個時候，就能隨心所欲地出入（各種禪定）。 出定後會緣三種境界，接觸三種觸。關於三種觸，如果依據小乘的《婆沙論》、《正理經》以及《成實論》等，都有廣泛的解釋。這裡先引用《正理經》第十二卷的內容，經中說，從滅盡定出來的時候，會接觸到三種觸，即不動觸、無所有觸以及無相觸。什麼是這三種觸？有人說，從滅盡定出來時，心與空、無愿、無相這三種觸相應，按照次第，出滅盡定時接觸這三種觸。還有其他老師說，識處和空處的心相應觸叫做不動觸，因為這兩種禪定純粹是觀識和空相。無所有處的心相應觸叫做無所有觸，因為沒有先前所擁有的。非想非非想處的心相應觸叫做無相觸，因為想和非想的相不分明。就是因為這個原因，所以說四無色定。如果修習禪定的人從滅盡定出來，心通於有漏和無漏。從滅盡定出來的時候，或者逆著次第進入各種等至，或者超越次第進入各種等至，容許從滅盡定出來的心現在前。還有其他老師說，只是就無漏來說，在緣涅槃的心從滅盡定出來的時候，說接觸三種觸。因為是無漏的，所以叫做不動。因為是無所有處地所攝的，所以叫做無所有。因為緣涅槃，所以叫做無相。解釋說，就像《摩訶俱稀羅經》中說的那樣，應當接觸（三種觸）。這三位老師各自的解釋不同。第一位老師說，認為我以及我所執著的掉舉叫做動。空無我行能夠對治（這種動），能夠破除動，所以叫做不動。與不動相應的觸叫做不動觸。貪心執著境界，攝取為自己所有，因為有所執著，所以叫做所有。無愿三摩地能夠……

【English Translation】 English version: ' 行猶在今說次第 (Xíng yóu zài jīn shuō cìdì)' means that the sequence (of practice) is still as it is said now. From the second Dhyana (定, dìng) and above, the mind does not cling to external objects, just like being at home, which is called 'dwelling time'. Extinguishing the three types of activities: the second Dhyana extinguishes the activity of consciousness (識行, shí xíng), the fourth Dhyana extinguishes the activity of the body (身行, shēn xíng), and the extinction Samadhi (滅盡定, miè jìn dìng) extinguishes the activity of the mind (心行, xīn xíng). Therefore, it is said that the three types of activities are extinguished in sequence. '次第起 (cìdì qǐ)' (arising in sequence, referring to emerging from Samadhi in sequence) is said based on those who have not attained freedom. The state of attaining freedom is as mentioned before. It is also said that (those who have attained freedom) can enter and emerge from all realms of Samadhi at will, so it is said '任運能入等者 (rèn yùn néng rù děng zhě)', even with distant expedient means, there is expectation in the mind. If one reaches this point, one can enter and emerge (from various Samadhis) at will. After emerging from Samadhi, one will perceive three types of realms and experience three types of touches. Regarding the three types of touches, if based on the Sarvastivada's (小乘, xiǎo chéng) Vibhasa (婆沙論, Póshā lùn), Nyāyānusāra (正理經, Zhènglǐ jīng), and Tattvasiddhi Shastra (成實論, Chéngshí lùn), there are extensive explanations. Here, let's first quote the content from the twelfth volume of the Nyāyānusāra, which says that when emerging from the extinction Samadhi, one will experience three touches, namely the immovable touch (不動觸, bù dòng chù), the nothingness touch (無所有觸, wú suǒ yǒu chù), and the signless touch (無相觸, wú xiāng chù). What are these three touches? Some say that when emerging from the extinction Samadhi, the mind corresponds to the three touches of emptiness (空, kōng), desirelessness (無愿, wú yuàn), and signlessness (無相, wú xiàng), and in sequence, one experiences these three touches when emerging from the extinction Samadhi. Other teachers say that the mind-corresponding touch of the realm of consciousness (識處, shí chù) and the realm of emptiness (空處, kōng chù) is called the immovable touch, because these two Samadhis purely contemplate the aspects of consciousness and emptiness. The mind-corresponding touch of the realm of nothingness (無所有處, wú suǒ yǒu chù) is called the nothingness touch, because there is nothing previously possessed. The mind-corresponding touch of the realm of neither perception nor non-perception (非想非非想處, fēi xiǎng fēi fēi xiǎng chù) is called the signless touch, because the aspects of perception and non-perception are not distinct. It is for this reason that the four formless realms (四無色定, sì wú sè dìng) are mentioned. If a practitioner emerges from the extinction Samadhi, the mind is connected to both defiled (有漏, yǒu lòu) and undefiled (無漏, wú lòu). When emerging from the extinction Samadhi, one may either enter various Samadhis in reverse order or transcend the order and enter various Samadhis, allowing the mind emerging from the extinction Samadhi to be present. Other teachers say that only in terms of the undefiled, when the mind contemplating Nirvana (涅槃, Nièpán) emerges from the extinction Samadhi, it is said to experience three touches. Because it is undefiled, it is called immovable. Because it is included in the realm of nothingness, it is called nothingness. Because it contemplates Nirvana, it is called signless. It is explained that, as it is said in the Mahākoṣṭhila Sutra (摩訶俱稀羅經, Móhē Jùxīluó jīng), one should experience (the three touches). These three teachers have different interpretations. The first teacher says that considering the agitation (掉舉, diào jǔ) of clinging to 'I' and 'mine' is called movement. The practice of emptiness and non-self (空無我行, kōng wú wǒ xíng) can counteract (this movement) and eliminate movement, so it is called immovable. The touch corresponding to immovability is called the immovable touch. The greedy mind clings to objects, taking them as its own, and because there is clinging, it is called possession. The desirelessness Samadhi (無愿三摩地, wú yuàn sān mó dì) can...

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斷所有名無所有。余如前說。生死十相。涅槃中無為無相。無相即定。緣無相故為無相。余如前說。此是是三觸體性。無心時無此等觸。出時忽遇名門中行。忽偶壁等。是謂三觸之義。第二說者。謂識處方便唯觀于識。空處方便亦唯觀空。無異想故名為不動。彼相應觸名不動觸。根本地中雖通異相從方便說皆名不動。無所有處無先遍識所有名無所有。有頂地中無有想無想二分明想故名無想。乃至有頂不可言無想故。四無色皆名有想。是謂三觸體。起滅定心通有漏。若有漏者。若逆次入非想等至。名觸無相觸。若逆超入無所有處及無漏。逆次第入無所有。皆觸無所有所。若無漏逆超入識處。名觸不動觸。雖不定得入空處。以二處皆名不動觸。一即是其名。又釋。此師非薩婆多正宗義。是異師許從滅空處等故作是釋。第三說者。但取一念無漏無所有處緣滅諦涅槃。以約諦是無漏非有漏故名不動。約地名為無所有處。約所緣名無相。彼相應觸具三種名。入彼心時名三觸。今此文中有二師釋。初此與婆沙正理等異。謂出定時多由三境。一緣有境而出定時無我等動觸者。此緣內身作無我行而出滅定不為我慢等動。二緣道諦道能取境。今出滅定能緣境。道諦為境名取境。取境不生貪等。觸無所有觸。以道不能增長貪瞋等或名觸無所

【現代漢語翻譯】 現代漢語譯本 斷絕所有名稱，一無所有（Sarva）。其餘的解釋如前所述。生死有十種相狀。涅槃（Nirvana）中沒有作為，沒有相狀。沒有相狀即是禪定。因為緣于沒有相狀，所以稱為沒有相狀。其餘的解釋如前所述。這就是三種觸的體性。沒有心的時候，就沒有這些觸。出定的時候，忽然遇到名為門中的事物，或者偶然遇到墻壁等。這就是三種觸的意義。第二種說法是，在識處（Vijnanadhatu）的方便中，僅僅觀察識；在空處（Akasadhatu）的方便中，也僅僅觀察空。因為沒有其他的想法，所以稱為不動。與此相應的觸，稱為不動觸。在根本地中，雖然貫通不同的相狀，但從方便的角度來說，都稱為不動。在無所有處（Akincanyayatana），沒有先前普遍認識到的所有，所以稱為無所有。在有頂地（Bhavagra），沒有有想和無想兩種明確的想，所以稱為無想。乃至有頂地，不能說沒有想，所以四無色定（Catuh-arupa）都稱為有想。這就是三種觸的體性。起滅定心貫通有漏。如果有漏，如果逆次進入非想非非想處定（Naivasamjnanasamjnayatana），稱為觸無相觸。如果逆超進入無所有處以及無漏，逆次第進入無所有處，都觸及無所有所。如果無漏逆超進入識處，稱為觸不動觸。雖然不一定能進入空處，但因為這兩個地方都稱為不動觸，一個就是它的名字。另一種解釋是，這位論師並非薩婆多部（Sarvastivada）的正宗義，而是其他論師允許從滅空處等出發，所以這樣解釋。第三種說法是，只取一念無漏的無所有處，緣于滅諦（Nirodha-satya）涅槃。因為就諦來說是無漏的，不是有漏的，所以稱為不動。就地來說，稱為無所有處。就所緣來說，稱為無相。與此相應的觸，具備三種名稱。進入這種心的時候，稱為三種觸。現在這篇文章中有兩種論師的解釋。最初這種解釋與《婆沙論》（Abhidharma-mahavibhasa-sastra）、《正理經》（Nyayasutra）等不同。也就是說，出定的時候，大多由三種境界引起。一種是緣于有境而出定的時候，沒有無我等動觸，這是因為緣于內在的身體，進行無我行而出滅定，不為我慢等所動。另一種是緣于道諦（Marga-satya），道能夠取境。現在出滅定能夠緣境，以道諦為境界，稱為取境。取境不生貪等。觸及無所有觸。因為道不能增長貪嗔等，或者稱為觸及無所。

【English Translation】 English version Cutting off all names, having nothing at all (Sarva). The rest is explained as before. There are ten aspects of birth and death. In Nirvana, there is no action, no form. No form is meditation. Because it is based on no form, it is called no form. The rest is explained as before. This is the nature of the three touches. When there is no mind, there are no such touches. When emerging from meditation, one suddenly encounters something called a gate, or accidentally encounters a wall, etc. This is the meaning of the three touches. The second explanation is that in the convenience of the Vijnanadhatu (sphere of consciousness), one only observes consciousness; in the convenience of the Akasadhatu (sphere of infinite space), one also only observes space. Because there are no other thoughts, it is called immobility. The touch corresponding to this is called the immovable touch. Although different aspects are connected in the fundamental ground, they are all called immovable from the perspective of convenience. In the Akincanyayatana (sphere of nothingness), there is no prior universal knowledge of everything, so it is called nothingness. In Bhavagra (peak of existence), there are no two distinct thoughts of having thought and not having thought, so it is called no thought. Even in Bhavagra, it cannot be said that there is no thought, so the four Catuh-arupa (formless realms) are all called having thought. This is the nature of the three touches. The arising and ceasing of the mind in meditation connects with the contaminated. If it is contaminated, if one enters the Naivasamjnanasamjnayatana (sphere of neither perception nor non-perception) in reverse order, it is called touching the formless touch. If one enters the Akincanyayatana in reverse transcendence and the uncontaminated, and enters the Akincanyayatana in reverse order, one touches the place of nothingness. If the uncontaminated enters the sphere of consciousness in reverse transcendence, it is called touching the immovable touch. Although one cannot necessarily enter the sphere of space, both places are called immovable touch, one is its name. Another explanation is that this teacher is not the orthodox meaning of Sarvastivada, but other teachers allow starting from the cessation of the sphere of space, so they explain it this way. The third explanation is that one only takes one thought of the uncontaminated sphere of nothingness, based on the Nirodha-satya (truth of cessation) Nirvana. Because it is uncontaminated in terms of truth, not contaminated, it is called immovable. In terms of place, it is called the sphere of nothingness. In terms of what is based on, it is called formless. The touch corresponding to this has three names. When entering this mind, it is called the three touches. There are two teachers' explanations in this article now. Initially, this explanation is different from the Abhidharma-mahavibhasa-sastra (Great Commentary on the Abhidharma), Nyayasutra (The Book of Reasoning) etc. That is to say, when emerging from meditation, it is mostly caused by three states. One is that when emerging from meditation based on a state of existence, there is no moving touch such as no-self, because one emerges from the cessation of meditation based on the inner body, performing the practice of no-self, and is not moved by pride, etc. The other is based on the Marga-satya (truth of the path), the path can take the state. Now emerging from the cessation of meditation can be based on the state, taking the Marga-satya as the state, it is called taking the state. Taking the state does not generate greed, etc. Touching the touch of nothingness. Because the path cannot increase greed, anger, etc., it is also called touching nothing.

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有觸。相不思惟故緣無相界。是故說言觸無相觸者。若緣滅諦出滅定時。名緣滅境離眾相。二云。此依未自在義要次第故。以定心出觸不動觸是空等持。觸無所有觸是無愿等持。觸無相觸是無相等持。依自在者。超一切地隨其所起定或散緣理緣內緣外觸三種觸。內三有體名境。外六塵名境境。無相理名滅境。由入滅定折伏心已煩惱不動。三根不擾非相所亂。唯以善心而出於定。今觀文意多依定心出觸三種觸故也。下通結之。

瑜伽論記卷第四(之下終) 大正藏第 42 冊 No. 1828 瑜伽論記

瑜伽論記卷第五(之上)(論本第十三至第十五)

釋遁倫集撰

論本卷第十三

上來釋攝經宗要竟。自下釋雜義經。文分為二。初十一。複次別引經釋。后以四法攝持聖教。初經明身心遠離引如實覺。第二經善修止觀覺了所知。第三經等持等至等互善巧中。文分為三。初引經標。第二兩複次釋經四句。第三云何為住下別釋十四句經。其等愛下倒翻不等愛為一句故成十四句。調善句下。有行拘執法性拘執釋調善中句。此二標文非釋經句。其四句中初複次以定相對為四句。其等持名目十一種。先舉第一三三摩地。對等至四法中以作四句。次如是以下例等持中餘十功德文。等至六中余

【現代漢語翻譯】 有觸（Phassa）。因為不思惟諸相，所以緣于無相界。因此說觸是無相觸。如果緣于滅諦（Nirodha Satya），從滅盡定（Nirodha-samāpatti）出定時，名為緣于滅境，遠離一切相。二云：這依據的是未得自在的意義，需要有次第。以定心出定，觸不動觸是空三摩地（Śūnyatā-samādhi）。觸無所有觸是無愿三摩地（Apranihita-samādhi）。觸無相觸是無相三摩地（Animitta-samādhi）。依據得自在者，超越一切地，隨其所起之定，或散亂，緣理，緣內，緣外，觸三種觸。內三有體名為境。外六塵名為境境。無相之理名為滅境。由於進入滅盡定折伏了心，煩惱不動，三根不擾，不被諸相所亂。唯以善心而出於定。現在觀察文意，多依據定心出定，觸三種觸的緣故。下面總括之。

《瑜伽師地論記》卷第四（之下終） 《大正藏》第42冊 No. 1828 《瑜伽師地論記》

《瑜伽師地論記》卷第五（之上）（論本第十三至第十五）

釋遁倫集撰

《論本》卷第十三

上面解釋了攝經宗要完畢。從下面開始解釋雜義經。文分為二。首先是十一。複次，分別引用經文解釋。然後以四法攝持聖教。第一經文闡明身心遠離，引導如實覺。第二經文闡明善修止觀，覺了所知。第三經文闡明等持（Samāhita）等至（Samāpatti）等互相善巧。文分為三。首先是引用經文標示。第二是兩次複次解釋經文四句。第三是『云何為住』，下面分別解釋十四句經文。因為等愛下倒翻不等愛為一句，所以成為十四句。調善句下。有行拘執法性拘執，解釋調善中句。這二者是標示文，不是解釋經句。這四句中，首先複次以定相對為四句。其等持名目十一種。先舉第一三三摩地。對等至四法中以作四句。其次如是以下，例等持中其餘十種功德文。等至六中其餘。

【English Translation】 There is contact (Phassa). Because one does not contemplate appearances, one conditions the realm of no-appearance. Therefore, it is said that contact is no-appearance contact. If one conditions cessation truth (Nirodha Satya), when emerging from cessation attainment (Nirodha-samāpatti), it is called conditioning the realm of cessation, being apart from all appearances. The second explanation says: This relies on the meaning of not yet being at ease, requiring a sequence. Emerging from samadhi with a samadhi mind, touching the immovable touch is emptiness samadhi (Śūnyatā-samādhi). Touching the nothingness touch is wishlessness samadhi (Apranihita-samādhi). Touching the no-appearance touch is no-appearance samadhi (Animitta-samādhi). Relying on those who are at ease, transcending all grounds, according to the samadhi that arises, whether scattered, conditioning principle, conditioning internally, conditioning externally, touching three kinds of contact. The internal three existences are called realm. The external six sense objects are called realm-realm. The principle of no-appearance is called cessation realm. Because entering cessation attainment subdues the mind, afflictions do not move, the three roots are not disturbed, and one is not confused by appearances. One emerges from samadhi only with a wholesome mind. Now, observing the meaning of the text, it mostly relies on emerging from samadhi with a samadhi mind, touching three kinds of contact. The following is a general conclusion.

Yogācārabhūmi-śāstra-ṭīkā, Scroll 4 (End of Lower Section) Taishō Tripiṭaka, Volume 42, No. 1828, Yogācārabhūmi-śāstra-ṭīkā

Yogācārabhūmi-śāstra-ṭīkā, Scroll 5 (Beginning of Upper Section) (Treatise Text, Sections 13 to 15)

Compiled and Written by Shi Dunlun

Treatise Text, Scroll 13

The above explains the summary of the Compendium Sutra is completed. From below, explain the Miscellaneous Meaning Sutra. The text is divided into two. First is eleven. Furthermore, separately quoting the sutra to explain. Then, using the four dharmas to uphold the holy teachings. The first sutra clarifies the separation of body and mind, guiding to true awakening. The second sutra clarifies the good cultivation of calm abiding and insight, realizing what is known. The third sutra clarifies the mutual skillfulness of samadhi (Samāhita), samāpatti (Samāpatti), etc. The text is divided into three. First is quoting the sutra to mark. Second is twice furthermore explaining the four sentences of the sutra. Third is 'What is abiding?', below separately explaining the fourteen sentences of the sutra. Because 'equal love' below inverts 'unequal love' into one sentence, it becomes fourteen sentences. Below the 'well-tamed' sentence. There are attachment to practice and attachment to the nature of dharma, explaining the middle sentence of 'well-tamed'. These two are marking the text, not explaining the sutra sentences. Among these four sentences, first furthermore uses samadhi in relation to form four sentences. The names of samadhi are eleven kinds. First, the first three samadhis are mentioned. In relation to the four dharmas of samāpatti, four sentences are made. Second, as follows, exemplifying the remaining ten meritorious qualities in samadhi. The remaining in the six of samāpatti.

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二。一一皆相對亦作四句。謂諸三摩地中空無相等。最殊勝故緣境回故。偏得其名。諸等至中勝處遍處能成變化。滅盡定無想。無心寂靜。故偏舉之。二偏句中初舉滅盡標無想。后舉遍處例勝處。影略顯故其義可知。第二四句中唯作初二句。等持善巧非等至善巧者。謂于等持名句文身善知差別。非於能入等至。諸行狀相差別等者。此說善巧三慧為性。約彼等持能詮名句差別之中有巧不巧。等至則就入出有巧不巧。對辨可知。前四句約別體等持等至入出作用善巧不善巧異以明。此等二四句約彼等持等至體一義異以作。三藏云。西方有此義。三昧等名說為等持。三昧體性名為等至。故作二句。乃至未從諸佛所聞等者。謂于等持非善巧有三義。一未從佛聽聞。二未于第一菩薩所聽聞。三未自證得第一究竟。故於定教不能善巧。上一未字下貫三處。景雲。或以初地名第一究竟。或第十地名第一究竟。于不定地分別體相所攝者散境也。此是定地不同類法故。思惟散境名出定也。定所作者謂飲食等者。此是出定所應作事。由至此時應出定故。所緣相者謂分別體。由緣此故能入諸定者。諸有漏法名分別故。定所緣名分別體。相分離見無別性故。或此所緣以五法中分別所現相體為所緣相。由所得定過此已上不能知故等者。此說三度下不

【現代漢語翻譯】 現代漢語譯本 二。一一皆相對，亦作四句。謂諸三摩地（Samadhi，禪定）中，空無相等最殊勝，故緣境回故，偏得其名。諸等至（Samapatti，正受）中，勝處、遍處能成變化，滅盡定（Nirodha-samapatti，滅盡定）無想，無心寂靜，故偏舉之。二偏句中，初舉滅盡標無想，后舉遍處例勝處，影略顯故，其義可知。第二四句中，唯作初二句。等持（Samatha，止）善巧非等至善巧者，謂于等持名句文身善知差別，非於能入等至諸行狀相差別等者。此說善巧三慧為性，約彼等持能詮名句差別之中有巧不巧，等至則就入出有巧不巧，對辨可知。前四句約別體等持等至入出作用善巧不善巧異以明，此等二四句約彼等持等至體一義異以作。三藏云：『西方有此義。三昧（Samadhi，三昧）等名說為等持，三昧體性名為等至。』故作二句。乃至未從諸佛所聞等者，謂于等持非善巧有三義：一未從佛聽聞，二未于第一菩薩所聽聞，三未自證得第一究竟，故於定教不能善巧。上一『未』字下貫三處。景雲：『或以初地名第一究竟，或第十地名第一究竟。』于不定地分別體相所攝者，散境也。此是定地不同類法故。思惟散境名出定也。定所作者謂飲食等者，此是出定所應作事，由至此時應出定故。所緣相者，謂分別體。由緣此故能入諸定者。諸有漏法名分別故。定所緣名分別體。相分離見無別性故。或此所緣以五法中分別所現相體為所緣相。由所得定過此已上不能知故等者，此說三度下不

【English Translation】 English version II. Each and every one is relative, also forming four statements. This refers to the emptiness and signlessness within all Samadhis (Samadhi, meditative absorption), which are the most excellent. Because they turn away from objects, they are particularly named. Among all Samapattis (Samapatti, attainment), the superior abodes and all-encompassing abodes can effect transformations. The Nirodha-samapatti (Nirodha-samapatti, cessation attainment) is without thought and the mind is tranquil, hence it is particularly mentioned. In the two partial statements, the cessation attainment is mentioned first to indicate no-thought, and then the all-encompassing abodes are mentioned to exemplify the superior abodes. The meaning is clear because it is subtly revealed. In the second set of four statements, only the first two statements are made. 'Skillful in Samatha (Samatha, calming) but not skillful in Samapatti' means being skilled in discerning the differences in names, phrases, and bodies of words related to Samatha, but not in the various characteristics of the practices that lead to Samapatti. This says that skillfulness is characterized by the three wisdoms. Regarding the skillful and unskillful differences in the names and phrases that describe Samatha, it can be understood by contrasting it with the skillful and unskillful entry into and exit from Samapatti. The previous four statements clarify the differences in the skillful and unskillful entry, exit, and functions of separate entities of Samatha and Samapatti. These two sets of four statements are made based on the unity of essence but difference in meaning between Samatha and Samapatti. The Tripitaka says: 'This meaning exists in the West. Names such as Samadhi (Samadhi, concentration) are referred to as Samatha, and the essence of Samadhi is called Samapatti.' Hence, two statements are made. 'Even to the point of not having heard from all the Buddhas' means that there are three aspects of being unskillful in Samatha: first, not having heard from the Buddha; second, not having heard from the foremost Bodhisattvas; and third, not having personally realized the ultimate. Therefore, one cannot be skillful in the teachings on Samadhi. The word 'not' above encompasses all three aspects. Jingyun says: 'Either the first Bhumi (stage) is called the ultimate, or the tenth Bhumi is called the ultimate.' What is encompassed by the characteristics of discrimination in the non-concentrated ground is the scattered state. This is because it is a different kind of dharma from the concentrated ground. Thinking about the scattered state is called exiting Samadhi. 'What is done in Samadhi, such as eating and drinking' refers to what should be done upon exiting Samadhi, because one should exit Samadhi at this time. 'The object of focus' refers to the nature of discrimination. Because one can enter various Samadhis by focusing on this. All contaminated dharmas are called discrimination. The object of focus in Samadhi is called the nature of discrimination. Seeing the separation of characteristics without a separate nature. Or, this object of focus takes the nature of the appearance manifested by discrimination among the five dharmas as the object of focus. 'Because the Samadhi attained cannot know beyond this point' means that the three degrees below do not

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知上。抉擇中雲。依四定通知無色界人心者。約大菩薩說故不相違。引發謂能略攝廣文句義者。此聞持力攝廣義。云何等愛謂慚愧愛故等者。此謂定前起十二種法。一慚二愧乃至十二樂。以此為方便心便得定。此中三藏云。等是等至愛是定方便心。愛等至勝功德故名為等愛也。景雲。慚愧等並是隨順正法。等愛者是正義理正愛也。基云。於此十二平等愛故名為等愛。方便有二。一趣增減二道。二止舉舍。如前三十二相中已說。第四分別靜慮經中文有四。一引經標。二略釋四轉。三廣釋相。四結成。此中四轉當知。二時顛倒等者。基師釋。四轉者一有漏三摩地趣進時顛倒。二有漏定趣退時顛倒。三有漏定正退失無倒。四無漏定進時無倒。或初二于進謂退名為顛倒。初于有漏定進時謂退。後於無漏定進時謂退。故皆名倒。論說。第二於三摩地退時顛倒者。修進無漏趣退有漏時謂顛倒。后二退時謂退名為無倒。初于有漏定實退時謂退。后無漏定退有漏時謂退于有漏定。退時謂退中文有三複次。一由愛味故退。二由慢毀故退。三由貪誑故退。第二無倒翻初無倒應知。其相者謂得無漏定時將失有漏定時。如實知退。是名無倒。第三無倒漏定退時知退。第四無倒無漏進時知有漏退。此中第四與前第二有差別者。前修無漏方便猶未證

【現代漢語翻譯】 現代漢語譯本 知上：《抉擇中》說，依靠四禪定而得知沒有**人心（指凡夫心）的人，是就大菩薩而言的，所以不矛盾。『引發』是指能夠概括文章的文句和意義。這種聽聞和保持的能力概括了廣泛的意義。『云何等愛』，即慚愧之愛等等。這是指在入定前生起的十二種法：一慚，二愧，乃至十二樂。以這些作為方便，心就能入定。三藏中說，『等』是『等至』，『愛』是入定的方便心。因為愛等至有殊勝的功德，所以稱為『等愛』。景法師說，慚愧等都是隨順正法的，『等愛』是正當的義理和正當的愛。窺基法師說，對於這十二種平等愛，所以稱為『等愛』。方便有兩種：一是趨向增減的道路，二是止舉舍。如前面三十二相中已經說過。第四《分別靜慮經》中，文有四個部分：一、引經標示；二、簡略解釋四種轉變；三、詳細解釋相狀；四、總結。其中四種轉變應當知道。『二時顛倒等』，窺基法師解釋說，四種轉變是：一、有漏三摩地趣向進步時產生顛倒；二、有漏定趣向退失時產生顛倒；三、有漏定真正退失時沒有顛倒；四、無漏定進步時沒有顛倒。或者前兩種在進步時認為是退步，稱為顛倒。最初在有漏定進步時認為是退步，後來在無漏定進步時認為是退步，所以都稱為顛倒。論中說，第二種在三摩地退失時產生顛倒，是指修習進步無漏定，卻退向有漏定時，認為是顛倒。后兩種退失時認為是退失，稱為沒有顛倒。最初在有漏定真正退失時認為是退失，後來無漏定退向有漏定時，認為是在有漏定退失時退失。『退時謂退』，文中又有三個『複次』：一、由於愛戀滋味而退失；二、由於傲慢毀壞而退失；三、由於貪婪欺誑而退失。第二種沒有顛倒，與最初的沒有顛倒相反，應當知道。它的相狀是：得到無漏定時，將要失去有漏定時，如實地知道退失，這稱為沒有顛倒。第三種沒有顛倒是，有漏定退失時知道退失。第四種沒有顛倒是，無漏定進步時知道有漏定退失。其中第四種與前面的第二種有差別，前面是修習無漏定的方便，但還沒有證得。

【English Translation】 English version Regarding knowledge: In the 'Decisive Explanation', it says that relying on the four Dhyanas (meditative absorptions) to know that there is no **human mind (referring to the mind of an ordinary person) is referring to great Bodhisattvas, so there is no contradiction. 'Evocation' refers to being able to summarize the sentences and meanings of a text. This ability to hear and retain encompasses broad meanings. 'What is equal love?' It refers to shame, remorse, and so on. This refers to the twelve dharmas that arise before entering Samadhi (meditative concentration): first, shame; second, remorse; up to the twelfth, joy. Using these as a means, the mind can enter Samadhi. The Tripitaka (three baskets of Buddhist scriptures) says, 'Equal' is 'equal attainment', and 'love' is the expedient mind for entering Samadhi. Because equal attainment of love has superior merits, it is called 'equal love'. Master Jing said that shame, remorse, and so on, all accord with the correct Dharma, and 'equal love' is the correct meaning and correct love. Master Kuiji said that because of these twelve equal loves, it is called 'equal love'. There are two kinds of expedients: one is the path of tending towards increase or decrease, and the other is stopping, lifting, and relinquishing. As has been said before in the thirty-two marks. In the fourth 'Distinguishing Dhyana Sutra', the text has four parts: first, citing the sutra to indicate; second, briefly explaining the four transformations; third, explaining the characteristics in detail; and fourth, concluding. Among them, the four transformations should be known. 'The two times of inversion, etc.', Master Kuiji explained that the four transformations are: first, the arising of inversion when a conditioned Samadhi tends towards progress; second, the arising of inversion when a conditioned Samadhi tends towards decline; third, there is no inversion when a conditioned Samadhi truly declines; fourth, there is no inversion when an unconditioned Samadhi progresses. Or the first two are called inversion when progress is mistaken for decline. Initially, progress in conditioned Samadhi is mistaken for decline, and later, progress in unconditioned Samadhi is mistaken for decline, so they are all called inversion. The treatise says that the second type of inversion arises when Samadhi declines, referring to when practicing and progressing in unconditioned Samadhi, but regressing towards conditioned Samadhi, it is considered inversion. The latter two are called no inversion when decline is recognized as decline. Initially, when conditioned Samadhi truly declines, it is recognized as decline, and later, when unconditioned Samadhi regresses towards conditioned Samadhi, it is considered declining in conditioned Samadhi. 'Decline is recognized as decline', and in the text, there are three 'furthermore': first, decline due to attachment to flavor; second, decline due to arrogance and destruction; and third, decline due to greed and deception. The second type of no inversion is the opposite of the initial no inversion, and should be known. Its characteristic is: when obtaining unconditioned Samadhi, and about to lose conditioned Samadhi, truly knowing the decline, this is called no inversion. The third type of no inversion is knowing the decline when conditioned Samadhi declines. The fourth type of no inversion is knowing that conditioned Samadhi declines when unconditioned Samadhi progresses. Among them, the fourth type is different from the previous second type, the previous one is the expedient of practicing unconditioned Samadhi, but it has not yet been attained.

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得謂退曾得定。今第四正得無漏有漏不行謂之為退。故成差別。景雲。第二無倒翻初無倒。云何應知其相者。前退方便定。後退根本定。故云翻前。此後二退並據異生伏惑還退。由依如是至安立四轉者。謂由依如是興衰二無倒故安立四轉。故結也。第五分別四撿行。經中文有三。一引經標。二略顯撿行相。三廣顯示。所撿行則四分凈定為所撿。能撿察則三慧。此則一人具修四種。劣分等四。如次配順退等四。解釋如文。第六於六境不受想無想。經中此諸法若實若有都不領受者。不受境自相也。尚不受想者尚不受六境之想。何況無想者亦不受彼無想也。下云無有眼相釋尚不受于想。不受自相釋都不領受。不受無想釋何況無想。言由厭壞故威勢映奪乃至然有其想者。謂無漏數厭壞遂于眼等無有事想。唯有四諦諸理想起。不受無想者。想與無想皆悉不受。由不思惟一切想故有空二想皆悉不受。故於滅盡真如理中思惟寂靜。此中意說離諸想相名無想者。無分別智正證如時。前苦樂等相亦皆離。則想與無想一切皆離。故離相想名為無想。又說安住滅盡定等者。此據彼滅定諸想所生。釋上經文尚不受想何況無想。第七釋四趣道經者。初異生時得根本靜慮。后時聞法能引見道。亦名依增上心修彼無漏增上想也。彼第二人依未至定得於

【現代漢語翻譯】 現代漢語譯本 說的是退失曾經獲得的禪定。現在第四種情況是，正在獲得無漏和有漏的禪定，但不能保持，這就叫做退失。因此形成了差別。 景雲說，第二種無倒，是相對於最初的無倒而言的。如何知道它的相狀呢？之前的退失是方便定，之後的退失是根本定。所以說是相對於之前而言的。這前後的兩種退失，都是指異生凡夫因為惑業而退失。 『由依如是至安立四轉者』，意思是說，由於依靠這樣的興盛和衰退兩種無倒，所以安立了四種轉變。這是總結。 第五，分別四種撿行。經文中有三部分。一是引用經文標明，二是簡略地顯示撿行的相狀，三是廣泛地顯示。所要撿擇的行是四分凈定，能進行撿擇的是三種智慧。這說明一個人可以同時修習四種撿行。劣分等四種，依次對應順退等四種。解釋如同經文。 第六，對於六境不受想無想。經文中說『此諸法若實若有都不領受者』，是不接受境的自相。『尚不受想者』，是說尚且不接受六境之想。『何況無想者』，也是不接受那無想。下面說『無有眼相』，是解釋『尚不受于想』。『不受自相』，是解釋『都不領受』。『不受無想』，是解釋『何況無想』。 『言由厭壞故威勢映奪乃至然有其想者』，是說無漏的智慧厭惡和破壞了有漏的境界，因此對於眼等六境沒有實在的想，只有四諦的理想生起。『不受無想者』，是說想和無想都不接受。由於不思惟一切想，所以空想和二想都不接受。因此在滅盡真如的道理中思惟寂靜。這裡的意思是說，離開各種想的相狀叫做無想，無分別智正確地證悟真如的時候，之前的苦樂等相也全都離開了，那麼想和無想一切都離開了，所以離開相想叫做無想。 又說『安住滅盡定等者』，這是根據滅盡定中各種想所生的情況，來解釋上面經文中的『尚不受想何況無想』。 第七，解釋四趣道經。最初異生凡夫時獲得根本靜慮（dhyana, 禪定），之後聽聞佛法能夠引發見道（darśana-mārga, 見道），也叫做依靠增上心修習那無漏的增上想。那第二個人依靠未至定（anāgamya-samādhi, 未至定）獲得...

【English Translation】 English version It refers to losing the dhyana (禪定, meditative state) that one had previously attained. Now, the fourth case is that one is currently attaining the Anāsrava (無漏, without outflows) and Sāsrava (有漏, with outflows) dhyana, but cannot maintain it, which is called regression. Therefore, the difference is formed. Jingyun says that the second 'non-inverted' refers to the initial 'non-inverted'. How should one know its characteristics? The previous regression is the Upacāra-samādhi (方便定, access concentration), and the subsequent regression is the Mūla-dhyana (根本定, fundamental dhyana). Therefore, it is said to be relative to the previous one. These two regressions, both before and after, refer to ordinary beings who regress due to afflictions. 'By relying on such, to establish the four transformations' means that due to relying on such prosperity and decline, the two non-inversions, the four transformations are established. This is the conclusion. Fifth, distinguishing the four 'examining practices'. There are three parts in the sutra. First, quoting the sutra to indicate, second, briefly showing the characteristics of the examining practices, and third, extensively showing them. The practices to be examined are the fourfold pure dhyana, and what can examine them are the three wisdoms. This shows that one person can cultivate four kinds of examining practices at the same time. The inferior division and the other four correspond to the regressive division and the other four in order. The explanation is as in the text. Sixth, regarding the six objects, not receiving thought and non-thought. The sutra says, 'These dharmas, whether real or existent, are not received at all,' which means not accepting the self-nature of the object. 'Still not receiving thought' means still not accepting the thought of the six objects. 'How much less non-thought' also means not accepting that non-thought. The following says 'without the appearance of the eye' to explain 'still not receiving thought'. 'Not receiving self-nature' explains 'not receiving at all'. 'Not receiving non-thought' explains 'how much less non-thought'. 'The words 'because of aversion and destruction, the power is overshadowed, and yet there is thought' mean that Anāsrava (無漏, without outflows) wisdom detests and destroys Sāsrava (有漏, with outflows) realms, so there is no real thought about the eye and other six objects, only the ideals of the Four Noble Truths arise. 'Not receiving non-thought' means that neither thought nor non-thought is accepted. Because one does not contemplate all thoughts, neither empty thought nor the two thoughts are accepted. Therefore, one contemplates stillness in the principle of extinction and Suchness. The meaning here is that leaving the characteristics of various thoughts is called non-thought. When non-discriminating wisdom correctly realizes Suchness, the previous appearances of suffering and pleasure are also completely left behind, then thought and non-thought are all left behind, so leaving the appearance of thought is called non-thought. It also says 'abiding in the extinction samādhi, etc.' This is based on the various thoughts arising in the extinction samādhi to explain 'still not receiving thought, how much less non-thought' in the above sutra. Seventh, explaining the sutra on the four paths of existence. Initially, an ordinary being obtains the Mūla-dhyana (根本靜慮, fundamental dhyana), and later, hearing the Dharma can lead to the Darśana-mārga (見道, path of seeing), which is also called relying on the Adhicitta (增上心, superior mind) to cultivate that Anāsrava (無漏, without outflows) Adhisaṃjñā (增上想, superior perception). That second person relies on the Anāgamya-samādhi (未至定, preliminary concentration) to obtain...

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初果。欲頓斷九地修惑趣證羅漢。從初果伏欲界修惑。得有漏根本定等名引修道。以有漏退名修道故。亦名依增上想修增上心。第三行者名為俱得奢摩他毗缽舍那雙雜轉故者。此人凡時先伏欲界修惑。而能起初根本定。后依未至定入諦現觀得第三果。得入根本靜慮名為進引增上心慧。亦引修道。故下結云。第二十三引修道故。第四行者先得有漏靜慮。后聞法故得入見道證第三果名引修道。如是邊斷所餘修惑。亦引道證阿羅漢引無學道故。下結云第四趣道為俱引故。道理此人亦是依增上心引增上慧。然不同初人但引見道。以俱引三道故別為第四。第八釋四凈勝經中有三。初標凈勝經。次釋凈勝義。三釋凈勝相。謂所得所證所引戒等者。所得者謂若圓滿法。所證者謂若攝受法。所引戒等者謂發勤精進未滿令滿。四凈勝者。一尸羅。二三摩地。三見。四解脫。此中不得不證所引戒等言皆通四凈勝也。圓滿攝受牒釋。發勤精進未滿令滿是所引戒定見。解脫體故不牒釋。又所得者戒所證者定見。所引者解脫。戒等者等定見體解脫。又所得者戒。所證者定。所引者慧及解脫。略無解脫知見。亦可惠及知見俱名正見具攝五蘊。下七云何。初一為戒。其等持見解脫各二云何。隨應配釋。雖住具戒等四句六支。如聲聞地廣說。戒定二種異

【現代漢語翻譯】 現代漢語譯本 『初果』（Sotapanna，預流果）。想要頓斷九地（指欲界、色界、無色界）的修惑，從而證得阿羅漢果位，從初果開始，就能夠通過降伏欲界的修惑，獲得有漏的根本定等，這被稱為『引修道』。因為可以通過有漏的禪定而退失，所以稱為修道。也可以稱為『依增上想修增上心』，即依靠更強大的意念來修習更強大的心力。 第三種修行者被稱為『俱得奢摩他毗缽舍那雙雜轉』，意思是這個人凡夫時先降伏欲界的修惑，並且能夠生起最初的根本定。之後依靠未至定（Upacarasamadhi，近分定）進入諦現觀（Darsanamarga，見道），從而證得第三果（Anagamin，不還果）。獲得進入根本靜慮（Rupadhyana，色界禪定）的能力，被稱為『進引增上心慧』，也能夠引導修道。因此下面總結說，第二十三是『引修道』。 第四種修行者先獲得有漏的靜慮，之後聽聞佛法，因此能夠進入見道，證得第三果，這被稱為『引修道』。像這樣逐漸斷除剩餘的修惑，也能夠引導道證阿羅漢果，引導無學道（Asaiksa-marga，無學道）。下面總結說，第四種是『趣道為俱引』。道理是這個人也是依靠增上心來引導增上慧，然而不同於第一種人僅僅引導見道，因為他同時引導三種道，所以特別作為第四種。 第八，解釋四凈勝經（Cattari Ariyavamsani，四聖種經）有三個部分。首先標出凈勝經，其次解釋凈勝的含義，第三解釋凈勝的相狀。所謂的『所得』、『所證』、『所引戒等』，『所得』指的是圓滿的法，『所證』指的是攝受的法，『所引戒等』指的是發起勤奮精進，使未圓滿的得以圓滿。四凈勝指的是：一、戒（Sila，戒律），二、三摩地（Samadhi，禪定），三、見（Drsti，正見），四、解脫（Vimukti，解脫）。這裡不得不說，『證』和『所引戒等』都貫通四凈勝。圓滿和攝受是重複解釋。發起勤奮精進，使未圓滿的得以圓滿，指的是所引導的戒、定、見。解脫是本體，所以不重複解釋。另外，『所得』指的是戒，『所證』指的是定和見，『所引』指的是解脫。『戒等』指的是等同於定、見的本體和解脫。另外，『所得』指的是戒，『所證』指的是定，『所引』指的是慧和解脫。省略了『解脫知見』，也可以說慧和知見都稱為正見，完全包含五蘊。 下面第七問『云何』。最初一個是戒，其餘的等持、見、解脫各兩個『云何』，根據情況分別解釋。即使住在具戒等四句六支中，就像《聲聞地》（Sravakabhumi）中廣泛敘述的那樣，戒和定兩種是不同的。

【English Translation】 English version 『First Fruit』 (Sotapanna, Stream-enterer). Wishing to abruptly sever the delusions of cultivation in the nine realms (referring to the Desire Realm, Form Realm, and Formless Realm) to attain Arhatship, starting from the First Fruit, one can subdue the delusions of cultivation in the Desire Realm and obtain the fundamental samadhi with outflows, which is called 『leading the path of cultivation』. Because one can regress through samadhi with outflows, it is called the path of cultivation. It can also be called 『cultivating the superior mind based on superior thought』, that is, relying on stronger intention to cultivate stronger mental power. The third type of practitioner is called 『simultaneously obtaining Samatha and Vipassana in mixed transformation』, meaning that this person, as an ordinary being, first subdues the delusions of cultivation in the Desire Realm and can generate the initial fundamental samadhi. Then, relying on the Upacarasamadhi (Access Concentration) to enter Darsanamarga (Path of Seeing), thereby attaining the Third Fruit (Anagamin, Non-returner). Gaining the ability to enter Rupadhyana (Form Realm Dhyana), is called 『advancing and leading superior mind and wisdom』, which can also guide the path of cultivation. Therefore, it is summarized below that the twenty-third is 『leading the path of cultivation』. The fourth type of practitioner first obtains samadhi with outflows, and then hears the Dharma, thus being able to enter the Path of Seeing and attain the Third Fruit, which is called 『leading the path of cultivation』. Gradually eliminating the remaining delusions of cultivation in this way can also guide the path to attaining Arhatship, guiding the Asaiksa-marga (Path of No More Learning). It is summarized below that the fourth type is 『the path of approach is led simultaneously』. The reason is that this person also relies on the superior mind to guide superior wisdom, however, unlike the first type of person who only guides the Path of Seeing, because he simultaneously guides the three paths, he is specially regarded as the fourth type. Eighth, explaining the Cattari Ariyavamsani (Four Noble Lineages Sutra) has three parts. First, state the Four Noble Lineages Sutra, second, explain the meaning of the Four Noble Lineages, and third, explain the characteristics of the Four Noble Lineages. The so-called 『what is obtained』, 『what is realized』, 『what is led by precepts, etc.』, 『what is obtained』 refers to the complete Dharma, 『what is realized』 refers to the Dharma that is embraced, 『what is led by precepts, etc.』 refers to initiating diligent effort, making what is incomplete complete. The Four Noble Lineages refer to: 1. Sila (Precepts), 2. Samadhi (Concentration), 3. Drsti (Right View), 4. Vimukti (Liberation). Here it must be said that 『realization』 and 『what is led by precepts, etc.』 all permeate the Four Noble Lineages. Completion and embracing are repeated explanations. Initiating diligent effort, making what is incomplete complete, refers to the precepts, concentration, and view that are led. Liberation is the essence, so it is not repeated. In addition, 『what is obtained』 refers to precepts, 『what is realized』 refers to concentration and view, 『what is led』 refers to liberation. 『Precepts, etc.』 refers to being equal to the essence of concentration, view, and liberation. In addition, 『what is obtained』 refers to precepts, 『what is realized』 refers to concentration, 『what is led』 refers to wisdom and liberation. Omitting 『liberation knowledge and view』, it can also be said that wisdom and knowledge and view are both called Right View, completely encompassing the five skandhas. Below, the seventh question 『What』. The first one is precepts, and the remaining two 『What』 each for concentration, view, and liberation are explained separately according to the situation. Even if residing in the four sentences and six branches of possessing precepts, as widely described in the Sravakabhumi (Hearer's Stage), the two types of precepts and concentration are different.

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生位名圓滿。得聖位攝受。定中有二。一離欲時前六作意未得根本未名圓滿。若得加行究竟果時得根本定名圓滿。二得下三定未名圓滿。若得第四乃名圓滿。解脫在有學位。未圓滿無學位名圓滿。不時解脫名攝受解脫。定障及事障所得擇滅名解脫。第九釋心清凈行苾芻思惟五相經中。諸惡不善欲等尋思等者。諸不善欲恚害尋親里國上不死尋所曾經樂等。七種尋伺皆為障體。略有三種補特伽羅等者。總標三品尋思。差別成五。下別釋之。第一耎品尋思行者。思惟因果等諦相故令七種尋滅。依中品尋思分成二種。一見尋思過患。二不念思惟令七尋滅。依上品尋思亦分成二。一非初即令一切不行。要當方便漸當制伏。二若猶未能伏便生厭怖。多思惟故令七尋滅。第十釋蕩塵經中文有三。初引經問。二釋三陶練喻。三舉法合。如金性內所有生金下。是發心出家名初陶練。在資糧道位得靜慮等。是以陶練入聖位也。是后陶練故論說言不為有行之所拘執。依惠根伏令根姓顯。根除煩惱立陶練名。第十一釋於三相思惟經中三相者。一止二舉三舍。一向修止舉在定加行。于緣起等不正思擇。不思擇故心不正定。不能現觀不盡諸漏。成阿羅漢數思惟舍便思緣起乃至漏盡道成滿故。上十一段別引經釋。一複次以四正法攝持聖教有三。一標二

【現代漢語翻譯】 現代漢語譯本 生位名圓滿：獲得聖位的攝受。定中有兩種情況：一是，在離欲界時，前六種作意尚未達到根本定的程度，因此不能稱為圓滿。如果獲得加行道的究竟果位時，得到根本定，才稱為圓滿。二是，獲得下三禪定時，不能稱為圓滿。如果獲得第四禪，才稱為圓滿。解脫在有學位時，尚未圓滿；無學位時，才稱為圓滿。不時解脫稱為攝受解脫。定障和事障所獲得的擇滅稱為解脫。 第九，解釋《心清凈行苾芻思惟五相經》中的內容。『諸惡不善欲等尋思等』指的是，各種不善的欲、嗔、害尋，以及關於親屬、國家、不死，和曾經經歷的快樂等的尋思。這七種尋伺都是障礙。略有三種補特伽羅（補特伽羅：人）等，總共標示了三種品類的尋思，差別在於成就五種。下面分別解釋。第一，軟品尋思的修行者，通過思惟因果等諦相，使七種尋思滅除。依靠中品尋思，分成兩種：一是觀察尋思的過患；二是不念思惟，使七種尋思滅除。依靠上品尋思，也分成兩種：一是非一開始就讓一切尋思不行，而是要通過方便，逐漸制伏。二是如果仍然不能制伏，就產生厭惡和恐怖。因為多次思惟的緣故，使七種尋思滅除。 第十，解釋《蕩塵經》中的內容，分為三部分：首先是引用經文提問；其次是解釋三種陶練的比喻；最後是舉出佛法進行結合。如同金的性質內在所有，生金下，這是發心出家，名為初陶練。在資糧道位得到靜慮等，這是以陶練進入聖位。這是后陶練，所以論中說不為有行所拘執。依靠慧根伏除，使根姓顯現。根除煩惱，立陶練之名。 第十一，解釋《於三相思惟經》中的三相：一是止，二是舉，三是舍。一味地修止和舉，是在定加行位。對於緣起等進行不正思擇。因為不思擇的緣故，心不能正定。不能現觀，不能斷盡諸漏。成就阿羅漢（阿羅漢：斷盡煩惱，證得解脫的聖者）的果位，思惟舍，於是思惟緣起，乃至漏盡道成就圓滿。上面十一段分別引用經文進行解釋。 再次，以四正法攝持聖教，有三個方面：一是標示。

【English Translation】 English version The name of the state of being is complete: receiving the acceptance of the holy position. There are two situations in concentration: first, when leaving the desire realm, the first six mental activities have not yet reached the level of fundamental concentration, so it cannot be called complete. If one obtains the ultimate fruit of the practice path, obtaining fundamental concentration is called complete. Second, obtaining the lower three concentrations cannot be called complete. Only obtaining the fourth concentration is called complete. Liberation in the state of learning is not yet complete; the state of no learning is called complete. Liberation out of time is called receptive liberation. The cessation obtained from the obstacles of concentration and the obstacles of affairs is called liberation. Ninth, explaining the content of the 'Sutra on the Five Aspects of a Bhikshu's Pure Conduct of Mind'. 'All evil, unwholesome desires, etc., thoughts, etc.' refers to various unwholesome desires, anger, harmful thoughts, and thoughts about relatives, countries, non-death, and past experiences of happiness, etc. These seven types of thoughts are all obstacles. Briefly, there are three types of Pudgalas (Pudgala: person), which generally indicate three categories of thoughts, differing in the achievement of five types. These are explained separately below. First, practitioners of soft-grade thoughts eliminate the seven types of thoughts by contemplating the true aspects of cause and effect, etc. Relying on medium-grade thoughts, it is divided into two types: one is to observe the faults of thoughts; the other is to not think, eliminating the seven types of thoughts. Relying on high-grade thoughts, it is also divided into two types: one is to not allow any thoughts to arise from the beginning, but to gradually subdue them through skillful means. The second is to generate aversion and fear if they still cannot be subdued. Because of repeated contemplation, the seven types of thoughts are eliminated. Tenth, explaining the content of the 'Dust-Cleansing Sutra', which is divided into three parts: first, quoting the sutra to ask a question; second, explaining the metaphor of the three types of refining; and finally, citing the Dharma to combine them. Just as the nature of gold is inherent, the production of gold below, this is the initial aspiration to leave home, called the initial refining. Obtaining dhyana (dhyana: meditation) etc. in the stage of accumulation, this is entering the holy position through refining. This is the later refining, so the treatise says that it is not constrained by conditioned actions. Relying on the root of wisdom to subdue, making the root nature manifest. Eliminating afflictions, establishing the name of refining. Eleventh, explaining the three aspects in the 'Sutra on Contemplating the Three Aspects': one is cessation, two is elevation, and three is relinquishment. Unconditionally practicing cessation and elevation is in the stage of practice for concentration. Incorrectly contemplating dependent origination, etc. Because of not contemplating, the mind cannot be rightly concentrated. One cannot directly perceive, and cannot exhaust all outflows. Achieving the state of an Arhat (Arhat: a holy one who has exhausted afflictions and attained liberation), contemplating relinquishment, thus contemplating dependent origination, until the path of exhausting outflows is achieved and complete. The above eleven sections separately quote sutras for explanation. Again, there are three aspects to upholding the holy teachings with the four right dharmas: first, indication.

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別三釋。遠離者入定處。所修習者所修定惠。修果者謂所得解脫所離二障有無為果。云何已習奢摩他下釋此第三。一切有執者則是法執。執一切有。滅此法執名為滅界。此中所說三界。與下抉擇所說有異故。彼亦說斷見惑盡名為斷界。斷修惑盡名離欲界。斷餘一切有漏法盡名為滅界。小論中說八結斷名斷界。受結斷名離欲界。余有漏事滅名滅界。無乖諍者。大意欲明佛及弟子以見同故所說義同。文句不異共相隨順無有乖諍。佛法久住利樂處廣名等潤洽。非如外道起見立義不同文句差別。若義若句若文不說名。舉初后以貫中故。第一句者。所謂前句乃至則以此句而問。第二等者。此略明於句平等潤洽。景泰備基所傳大同。如尊者阿難於五百苾芻中以此初句問一比丘。復以初句問第二比丘乃至五百。彼皆答言如是如是。乃名師弟義句無所乖平等潤洽互相隨順。下文反顯設於初一依蘊而問等者。設於初人依蘊無常而問。往第二人所次問界無常者。便不得名于第一句平等問潤洽。今準廣論引契經云。慶喜往問名上座得解脫義。名上座答修二法。則得解脫三界之果。慶喜次問名上座五百弟子別答。不違上座。往問如來。如來答如名上座解。斷諸行故名為斷界。離諸行故名為離界。滅諸行故名為滅界。廣如彼論。此名上座及彼弟子

【現代漢語翻譯】 現代漢語譯本 別三釋（三種不同的解釋）。遠離者入定處（遠離煩惱的人進入禪定的地方）。所修習者所修定惠（所修習的是禪定和智慧）。修果者謂所得解脫所離二障有無為果（修行的結果是指所獲得的解脫，以及遠離兩種障礙——煩惱障和所知障，所證得的無為果）。 云何已習奢摩他下釋此第三（如何已經修習了奢摩他——止觀，下面解釋這第三種解釋）。一切有執者則是法執（執著一切存在的人，就是執著於法）。執一切有。滅此法執名為滅界（執著一切存在，滅除這種法執就叫做滅界）。此中所說三界（這裡所說的三界），與下抉擇所說有異故（和下面抉擇中所說的有所不同）。彼亦說斷見惑盡名為斷界（那裡也說斷除見惑窮盡叫做斷界）。斷修惑盡名離欲界（斷除修惑窮盡叫做離欲界）。斷餘一切有漏法盡名為滅界（斷除其餘一切有漏法窮盡叫做滅界）。小論中說八結斷名斷界（小論中說斷除八種結縛叫做斷界）。受結斷名離欲界（受結斷除叫做離欲界）。余有漏事滅名滅界（其餘有漏事物滅除叫做滅界）。無乖諍者（沒有矛盾爭論）。 大意欲明佛及弟子以見同故所說義同（大意是想說明佛和弟子因為見解相同，所以說出的道理也相同）。文句不異共相隨順無有乖諍（文字語句沒有差異，互相隨順，沒有矛盾爭論）。佛法久住利樂處廣名等潤洽（佛法長久住世，利益安樂之處廣泛，名稱等同，潤澤普遍）。非如外道起見立義不同文句差別（不像外道那樣，產生不同的見解，建立不同的義理，文字語句也有差別）。若義若句若文不說名（如果義理、語句、文字不說名稱）。舉初后以貫中故（舉出開始和結尾，是爲了貫穿中間）。第一句者（第一句話）。所謂前句乃至則以此句而問（就是說前面的句子，乃至用這句話來提問）。第二等者（第二等等）。此略明於句平等潤洽（這裡簡略說明語句平等潤澤普遍）。景泰備基所傳大同（景泰備基所傳的內容大致相同）。如尊者阿難於五百苾芻中以此初句問一比丘（例如尊者阿難在五百比丘中用這句話問一個比丘）。復以初句問第二比丘乃至五百（又用這句話問第二個比丘，乃至問了五百個比丘）。彼皆答言如是如是（他們都回答說『是這樣，是這樣』）。乃名師弟義句無所乖平等潤洽互相隨順（這才叫做師徒之間義理語句沒有矛盾，平等潤澤普遍，互相隨順）。 下文反顯設於初一依蘊而問等者（下面的文字反過來顯示，假設一開始依據五蘊來提問等等）。設於初人依蘊無常而問（假設一開始依據五蘊無常來提問）。往第二人所次問界無常者（到第二個人那裡接著問界無常）。便不得名于第一句平等問潤洽（就不能叫做對第一句話平等提問，潤澤普遍）。今準廣論引契經云（現在根據廣論引用的契經說）。慶喜往問名上座得解脫義（慶喜去問名叫上座的人，關於獲得解脫的意義）。名上座答修二法（名叫上座的人回答說修習兩種法）。則得解脫三界之果（就能獲得解脫三界的結果）。慶喜次問名上座五百弟子別答（慶喜接著問名叫上座的人的五百個弟子，他們分別回答）。不違上座（沒有違背上座的說法）。往問如來（去問如來）。如來答如名上座解（如來回答說和名叫上座的人的理解一樣）。斷諸行故名為斷界（斷除諸行，所以叫做斷界）。離諸行故名為離界（遠離諸行，所以叫做離界）。滅諸行故名為滅界（滅除諸行，所以叫做滅界）。廣如彼論（詳細內容見那部論）。此名上座及彼弟子（這裡說的是名叫上座的人和他的弟子們）。

【English Translation】 English version Different Three Explanations. The place where those who are detached enter Samadhi (the place where those who are detached from afflictions enter meditation). What is cultivated is Samadhi and wisdom (what is cultivated is meditation and wisdom). The result of cultivation refers to the liberation attained, the two obscurations (afflictive and cognitive) abandoned, and the unconditioned result realized. How to explain this third explanation after having practiced Shamatha (calm abiding)? All those who cling to existence are clinging to phenomena (Dharma). Clinging to all existence. Eliminating this clinging to phenomena is called the Realm of Extinction. The Three Realms mentioned here are different from those mentioned in the following Determination (analysis). There, it is also said that the exhaustion of the afflictions of view is called the Realm of Severance. The exhaustion of the afflictions of cultivation is called the Realm of Detachment from Desire. The exhaustion of all remaining contaminated phenomena is called the Realm of Extinction. The Lesser Treatise says that the severance of the eight bonds is called the Realm of Severance. The severance of the bond of feeling is called the Realm of Detachment from Desire. The extinction of remaining contaminated things is called the Realm of Extinction. There is no contradiction. The main idea is to clarify that the Buddha and his disciples have the same view, so the meanings they speak of are the same. The words and sentences are not different, they are mutually consistent, and there is no contradiction. The Buddha's teachings abide long, and the places of benefit and happiness are vast, the names are the same, and the teachings are universally nourishing. It is not like the non-Buddhist paths, where different views are generated, different meanings are established, and the words and sentences are different. If the meaning, sentence, or text does not mention the name. Mentioning the beginning and the end is to connect the middle. The first sentence. That is, the previous sentence, and so on, is used to ask with this sentence. The second, and so on. This briefly explains that the sentences are equal and universally nourishing. The transmission of Jingtai Beiji is largely the same. For example, the Venerable Ananda asked one Bhikshu among five hundred Bhikshus with this first sentence. He asked the second Bhikshu and so on up to five hundred with the first sentence. They all answered 'Yes, yes.' This is called the teacher and disciple's meaning and sentences are not contradictory, equally nourishing, and mutually consistent. The following text shows the opposite, assuming that the first question is based on the aggregates, and so on. Suppose the first person is asked about the impermanence of the aggregates. If the second person is then asked about the impermanence of the realms. Then it cannot be said that the first sentence is asked equally and universally nourishing. Now, according to the quote from the Sutra in the Extensive Treatise, Qingxi went to ask the Venerable Upasaka about the meaning of liberation. The Venerable Upasaka replied that cultivating two dharmas. Then one can attain the result of liberation from the Three Realms. Qingxi then asked the five hundred disciples of the Venerable Upasaka, and they answered separately. They did not contradict the Venerable Upasaka. He went to ask the Tathagata. The Tathagata answered as the Venerable Upasaka understood. Because of severing all actions, it is called the Realm of Severance. Because of detaching from all actions, it is called the Realm of Detachment. Because of extinguishing all actions, it is called the Realm of Extinction. As detailed in that treatise. This refers to the Venerable Upasaka and his disciples.

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見同如來答慶喜問。平等潤洽教義隨順無毫釐違。故名無諍。

非三摩呬多地境位四中。自下第二釋非等引位。釋論云翻前易了。體則欲界全上二界中一切散法。然觀此論文意十二不定中。第七是上界前五作意。第九第十是上界七作意。第八是上界染法。此地不唯翻前地。是亦通上二界一切散法。文分為二。初問起標。后隨別釋。此十二種抉擇。六十三廣說差別建立所由。謂依初不定地于安住心應正取相。謂青瘀相等。此說五識性不定故於境馳流。貪等生起為止息故觀青瘀等而安住心。則以此義西方二說。一云五識唯是有漏性不定故。經如來十八不共法中無不定心故。論亦說。言十五界唯有漏故。故知如來無有五識。其成所作智或第六識或第七識。二云。五識亦通無漏。如來五識恒在定故。言如來無不定心故華嚴云。眼根入正受耳根三昧起等。論依二乘異生者說十五界有漏自性不定非依餘位。于中有說。成所作智身菩薩修道則現在前。有說。佛地方得初起。如唯識第十佛地第四等釋。或有闕輕安故非定地。謂欲界系諸心心法等。六十三云。依止此故為得作意應勤修習。此言意說。為得上界作意應勤修習欲界善心。或厭闕輕安欲界散地。為得上界輕安地作意。慇勤修習。唯識兩說。有義欲界無輕安以此文為證。言

【現代漢語翻譯】 現代漢語譯本： 見同如來回答慶喜（Ananda）的提問。平等地滋潤和洽，教義隨順，沒有絲毫違背，所以叫做『無諍』。

『非三摩呬多地』（Asamāhitā bhūmi，非等持地）的境位在四種之中。從下面第二段開始解釋『非等引位』。釋論說，翻轉前一地更容易理解。它的本體是欲界全部以及上二界中的一切散亂法。然而觀察這段論文的意思，在十二種不定之中，第七種是上界的前五種作意，第九第十種是上界的七種作意，第八種是上界的染污法。此地不僅僅是翻轉前一地，也通於上二界的一切散亂法。文分為兩部分，首先是提問和標示，然後是隨後的分別解釋。這十二種抉擇，在六十三中廣泛地說明了差別建立的緣由。也就是說，依靠最初的不定地，對於安住的心應該正確地取相，比如青瘀相等。這裡說的是五識的自性不定，所以在境界上馳流。爲了止息貪等生起，所以觀察青瘀等而安住心。那麼對於這個意義，西方有兩種說法。一種說法是，五識唯有是有漏的，自性不定，因為經中如來的十八不共法中沒有不定心，論中也說，十五界唯有有漏。所以知道如來沒有五識。其成所作智（Kṛtyānuṣṭhāna-jñāna，所作成辦智）或者是第六識，或者是第七識。另一種說法是，五識也通於無漏，如來的五識恒常在定中，所以說如來沒有不定心。因此《華嚴經》說，眼根進入正受，耳根三昧生起等。論是依據二乘異生者說的，十五界是有漏自性不定，不是依據其他位次。其中有人說，成所作智在身菩薩修道時就會現在前，有人說，在佛地才能最初生起，如《唯識論》第十和《佛地論》第四等解釋。或者因為缺少輕安，所以不是定地，指的是欲界系的各種心心法等。六十三中說，依靠這個緣故，爲了得到作意應該勤奮修習。這句話的意思是說，爲了得到上界的作意，應該勤奮修習欲界的善心。或者厭惡缺少輕安的欲界散地，爲了得到上界的輕安地作意，慇勤地修習。《唯識論》有兩種說法，有一種觀點認為欲界沒有輕安，以此文為證據。

【English Translation】 English version: Seen as the Tathagata answering Ananda's question. Equally moistening and harmonious, the teachings are in accordance, without the slightest deviation, hence the name 'Non-Contention'.

The realm of 'Asamāhitā bhūmi' (Non-Concentrated Ground) is among the four. From the second section below, the 'Non-Equanimity Position' is explained. The commentary says that reversing the previous ground makes it easier to understand. Its substance is the entirety of the desire realm and all scattered dharmas in the upper two realms. However, observing the meaning of this treatise, among the twelve uncertainties, the seventh is the first five mental activities of the upper realm, the ninth and tenth are the seven mental activities of the upper realm, and the eighth is the defiled dharma of the upper realm. This ground not only reverses the previous ground but also extends to all scattered dharmas in the upper two realms. The text is divided into two parts: first, the question and indication; then, the subsequent separate explanations. These twelve determinations are extensively explained in sixty-three, regarding the reasons for the establishment of differences. That is to say, relying on the initial uncertain ground, one should correctly take the characteristics of the abiding mind, such as bluish-purple, etc. This speaks of the uncertain nature of the five consciousnesses, so they rush about in the realm. To stop the arising of greed, etc., one observes bluish-purple, etc., and abides the mind. Then, regarding this meaning, there are two Western views. One view is that the five consciousnesses are only tainted and uncertain in nature because there is no uncertain mind among the eighteen unshared dharmas of the Tathagata in the sutras, and the treatise also says that the fifteen realms are only tainted. Therefore, it is known that the Tathagata has no five consciousnesses. The Kṛtyānuṣṭhāna-jñāna (Accomplishment-of-Action Wisdom) is either the sixth consciousness or the seventh consciousness. Another view is that the five consciousnesses also extend to the untainted, and the Tathagata's five consciousnesses are constantly in samadhi, so it is said that the Tathagata has no uncertain mind. Therefore, the Avataṃsaka Sūtra says that the eye-faculty enters into correct reception, the ear-faculty arises in samadhi, etc. The treatise is based on the two-vehicle ordinary beings, saying that the fifteen realms are of tainted nature and uncertain, not based on other positions. Among them, some say that the Kṛtyānuṣṭhāna-jñāna will appear before the body-bodhisattva when cultivating the path, and some say that it can only arise initially in the Buddha-ground, as explained in the tenth chapter of the Vijñaptimātratāsiddhi and the fourth chapter of the Buddhabhūmi Sūtra Śāstra, etc. Or because of the lack of pliancy, it is not a concentrated ground, referring to the various mental and mental factors of the desire realm, etc. Sixty-three says that relying on this reason, one should diligently cultivate to obtain mental activity. The meaning of this sentence is that in order to obtain the mental activity of the upper realm, one should diligently cultivate the wholesome mind of the desire realm. Or, disliking the scattered ground of the desire realm that lacks pliancy, one diligently cultivates to obtain the mental activity of the pliancy ground of the upper realm. There are two views in the Vijñaptimātratāsiddhi. One view is that the desire realm has no pliancy, using this text as evidence.

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善十一通一切地者。通有尋伺等三地俱有故。有義欲界亦有輕安。彼定加行亦得定地。彼亦微有調暢義故。除定加行余欲界心皆闕輕安名不定地。非一切無。說善十一通一切地則九地故。餘十不定地。如六十三釋。

有心無心地位中前二定散一對。上已明訖。自下釋后二有心無為一對。文分為二。初問標五門。后別釋。地施設建立中唯依初五地辨地建立非依餘者。三藏解云。約實而言。十七地中五識意地有尋有伺無尋唯伺聞思二及有心地。如此七地屬有心地。無心無餘此之二地唯無心地。定非定地。無尋伺地。修所成地。聲聞獨覺菩薩三地。有餘依地。如此八地通於有心無心二地。雖有此義。論主據略故對五地辨心有無。景又解云。此之五地前已解訖。故就此五分別有心無心。已外未說故不對料簡。雖復三摩呬多非三摩呬多前已解說。而此二地尋伺已有尋伺等三地中攝。故不別論。基云。但依地體五識意地有名有心無名無心辨有無心。相猶未顯。未知九地何處義成舉地體性。于有尋等地三相之中以辨有心及無心者。則知九地二位差別。亦知定非定地何者有心何者無心。故更不須依定非定地辨有無心。三慧三乘六地諸行有心無心不出前門有無餘依。此第四第五門中辨有心無心非有身位有無心別故。有無心唯依五地

【現代漢語翻譯】 現代漢語譯本 『善十一通一切地』是指什麼呢？因為『通』包含有尋有伺地等三個地都具有的特性。有一種觀點認為，欲界也存在輕安（Laksanā，輕快安適）。因為欲界的禪定加行也能獲得禪定之地的狀態，並且其中也微弱地存在調暢的含義。除了禪定加行之外，其餘欲界的心都缺乏輕安，因此被稱為『不定地』，但並非完全沒有輕安。之所以說『善十一通一切地』，是因為它遍及九地。其餘十地則是不定地，正如《六十三釋》中所解釋的。

在『有心』和『無心』的地位中，前兩種情況，即『定』和『散』，已經明確說明過了。下面解釋后兩種情況，即『有心』和『無為』。這一部分分為兩個部分：首先是提問，標出五個方面；然後是分別解釋。在『地施設建立』中，只依據最初的五地來辨別地的建立，而不是依據其餘的地。三藏的解釋是，從實際情況來說，在十七地中，五識意地、有尋有伺地、無尋唯伺地、聞思二地以及有心地，這七地都屬於有心地。無心和無餘這兩地則僅僅是無心地。定非定地、無尋伺地、修所成地、聲聞獨覺菩薩三地、有餘依地，這八地則貫通有心和無心兩種狀態。雖然有這樣的含義，但論主爲了簡略，只針對五地來辨別心的有無。景的另一種解釋是，這五地之前已經解釋過了，所以就這五地來分別有心和無心。因為沒有說及之外的情況，所以不對其進行簡別。雖然『三摩呬多』（Samāhita，等持）和『非三摩呬多』（Asamāhita，非等持）之前已經解釋過了，但這兩個地已經包含在有尋有伺等三地中，所以不再單獨討論。窺基（Kuiji）說，只是依據地體的五識意地，有名有心，無名無心，來辨別有無心，但相還沒有顯現。不知道九地在何處才能明確其含義。通過舉出地體的性質，在有尋等地這三種相之中來辨別有心和無心，就能知道九地的兩種狀態的差別，也能知道定非定地中哪些是有心，哪些是無心，所以不需要再依據定非定地來辨別有無心。三慧、三乘、六地等諸行的有心無心，都離不開前面的有無餘依。這第四和第五個方面中辨別有心無心，而不是有身位有無心的區別。所以有無心只依據五地。

【English Translation】 English version What does 『Śuddhaikādaśa sarva-bhūmika』 (善十一通一切地, the eleven wholesome [mental factors] pervade all grounds) mean? It is because 『sarva』 (通, pervade) includes the characteristic that all three grounds, namely savitarka-savicāra-bhūmi (有尋有伺地, ground with initial and sustained application), etc., possess. Some argue that prasrabdhi (輕安, ease) also exists in the kāmadhātu (欲界, desire realm), because the preparatory practices for dhyāna (禪定, meditation) in the desire realm can also attain the state of the dhyāna-bhūmi (禪定之地, meditation ground), and it also subtly contains the meaning of tranquility. Except for the preparatory practices for dhyāna, the minds in the rest of the desire realm lack prasrabdhi, hence they are called 『aniyata-bhūmi』 (不定地, unfixed ground), but it is not that they completely lack prasrabdhi. The reason for saying 『Śuddhaikādaśa sarva-bhūmika』 is that it pervades the nine grounds. The remaining ten grounds are unfixed grounds, as explained in the Śaṣṭhitrīkā-vyākhyā (六十三釋, Sixty-three Explanations).

Among the positions of 『with mind』 and 『without mind』, the first two cases, namely 『samāhita』 (定, concentration) and 『vikṣipta』 (散, distraction), have already been clearly explained. The following explains the latter two cases, namely 『with mind』 and 『asaṃskṛta』 (無為, unconditioned). This section is divided into two parts: first, the question is raised, marking out five aspects; then, separate explanations are given. In the 『establishment of grounds』, the establishment of grounds is distinguished only based on the initial five grounds, not based on the remaining grounds. The Tripiṭaka (三藏, Three Baskets) explains that, in reality, among the seventeen grounds, the pañca-vijñāna-kāya-bhūmi (五識意地, ground of the five consciousnesses), savitarka-savicāra-bhūmi, avitarka-vicāramātra-bhūmi (無尋唯伺地, ground without initial application but with sustained application), the two grounds of śruta (聞, hearing) and cintā (思, thinking), and the sa-citta-bhūmi (有心地, ground with mind), these seven grounds all belong to the sa-citta-bhūmi. The a-citta (無心, without mind) and nirupadhiśeṣa-nirvāṇa-dhātu (無餘, without remainder) grounds are solely a-citta-bhūmi (無心地, ground without mind). The niyata-aniyata-bhūmi (定非定地, fixed and unfixed grounds), avitarka-avicāra-bhūmi (無尋伺地, ground without initial and sustained application), bhāvanāmaya-bhūmi (修所成地, ground attained through cultivation), the three grounds of śrāvaka (聲聞, Hearer), pratyekabuddha (獨覺, Solitary Realizer), and bodhisattva (菩薩, Bodhisattva), and the sa-upadhiśeṣa-nirvāṇa-dhātu (有餘依地, ground with remainder), these eight grounds pervade both the states of with mind and without mind. Although there is such a meaning, the author of the treatise, for the sake of brevity, only distinguishes the presence or absence of mind with respect to the five grounds. Another explanation by Jing is that these five grounds have already been explained before, so the presence or absence of mind is distinguished based on these five grounds. Because the situations outside of these have not been mentioned, they are not distinguished. Although samāhita and asamāhita have been explained before, these two grounds are already included in the three grounds of savitarka-savicāra, etc., so they are not discussed separately. Kuiji (窺基) says that the presence or absence of mind is distinguished only based on the pañca-vijñāna-kāya-bhūmi of the ground-body, with name and with mind, without name and without mind, but the characteristics have not yet been revealed. It is not known where the meaning of the nine grounds can be clarified. By citing the nature of the ground-body, and distinguishing the presence or absence of mind among the three aspects of savitarka, etc., one can know the difference between the two states of the nine grounds, and also know which of the niyata-aniyata-bhūmi are with mind and which are without mind, so there is no need to distinguish the presence or absence of mind based on the niyata-aniyata-bhūmi again. The presence or absence of mind in the tri-prajñā (三慧, three wisdoms), tri-yāna (三乘, three vehicles), six grounds, and other practices does not go beyond the aforementioned sa-upadhiśeṣa (有餘依, with remainder) and nirupadhiśeṣa (無餘依, without remainder). In these fourth and fifth aspects, the presence or absence of mind is distinguished, not the difference between the presence or absence of mind in the sa-ātma-bhāva (有身位, with body). Therefore, the presence or absence of mind is only based on the five grounds.

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。有尋有伺地中無心睡眠無心悶絕不名無心地者。以睡眠悶絕無心不定故。無尋無伺地中無想定等定無心故。又睡眠悶絕依主識說名有心地。無想定等依客識說名無心地影略說故。又依隨轉理門以辨無心。薩婆多說悶睡有心故。然抉擇分復依五義辨有心地。由七種因辨無心地。唯依地體以辨有心。依此第三生與不生建立無心。彼說七因。此八因者。此開根境彼合名緣闕。此八因緣非一法具。凡說諸生不生法也。闕作意者。諸心心法若同特無作意則不得生。亦可若無前唸作意後心不生。景師評云。后解應是。若取同時作意則諸心法無不生時。以心聚中恒有作意故。此中既言八因故其心或生或復不生。將知必取前導作意後心方生。若無作意欲取色等後心不生。自有先無作意對境則生。如作意者色忽爾聞聲等。以從多分說作意生。如六十三釋。分位中。無心睡眠者。上座部說睡眠有二。一心睡眠引有心法。二色睡眠則睡眠時有長養色。大乘睡眠通有無心。第一義建立中無餘涅槃賴耶永滅者。若爾眾生界有增減不。解云。處處經論皆言眾生界不增不減。以眾生無始舊有非新有故。無增而有無量。定性二乘入無餘時墮非生數。理亦有減。以從多故說言無減。如海一滴。但涅槃經等先尼問身為在煩惱前。煩惱為在前。若身在前。云

何說言因煩惱故方得有身。若煩惱在前誰之所作住在何處。佛答先尼。煩惱與身雖復一時俱無前後。要因煩惱得有身終不因身而有煩惱者。雖復外道就始有為難。佛還就彼無始而答。故知無增也。又依無上依經說。眾生界是如來藏。眾生共有是無為故。據如此義說眾生界不增不減。彼經意真起妄立眾生界。故說真如名眾生界。二乘雖入無餘諸蘊滅盡。而此界體常存不滅。據如此義說眾生無增無減。若彌沙塞部云。眾生在前煩惱在後。若爾無因云何得有眾生。解云。如苦類忍。初無自分因云何得生。彼無自因而得生起。此亦應爾。今此文相。定性永滅。終不成佛。涅槃經等無不成佛者。立教分齊各有所據。楞伽經說。諸聲聞經于多劫涅槃界。耽三昧酒長時醉臥。后從彼起發大心者。古師以證無有畢竟入無餘永滅者。基云。依攝大乘論化聲聞。非實如此也。

聞所成地上之九地辨三乘境。自下六地辨三乘行。初三通行。三乘皆能修三惠故。后三別行。應機隨法成自乘故。又初三是方便行。后三根本行。又初三所學行。后三所成行。聞謂聞惠聞緣教故。以此為因所成諸法名聞所成。即以彼惠及相應法並聞所緣若文若義並所得果為此地體。前作意中聞唯緣法者少緣義故。此地文分為三。初結前問后標起論端。次問列五明

【現代漢語翻譯】 現代漢語譯本： 問：為什麼說因為有煩惱才能得到身體？如果煩惱在前，是誰製造的？它住在哪裡？ 佛回答先尼：煩惱和身體雖然同時存在，沒有先後順序，但一定是因為有煩惱才會有身體，終究不是因為有身體才會有煩惱。雖然外道會就『有始』的『有為法』來詰難，佛卻用『無始』來回答他們，所以知道眾生界沒有增減。而且，依據《無上依經》所說，眾生界就是如來藏（Tathagatagarbha，如來法身），眾生共同擁有，是無為法（Asamskrta，不生不滅的永恒狀態）。根據這個意義來說，眾生界不增不減。那部經的意思是，從真如（Tathata，事物的真實如是的狀態）生起虛妄，才建立眾生界，所以說真如名為眾生界。二乘（Sravaka-yana，聲聞乘和Pratyekabuddha-yana，緣覺乘）雖然進入無餘涅槃（Parinirvana，完全的涅槃），諸蘊（Skandha，構成個體存在的五種要素）滅盡，但這個界的本體常存不滅。根據這個意義來說，眾生沒有增減。 如果彌沙塞部（Mahisasaka，佛教部派之一）說，眾生在前，煩惱在後，那麼沒有原因，眾生怎麼會產生呢？解釋說，就像苦法智忍（Ksudra-ksanti，對苦諦的忍耐）。最初沒有自己的因，怎麼會產生？他們認為沒有自己的因也能生起，這裡也應該這樣。現在這段文字的意思是，定性（Gotra，具有某種特定潛能的眾生類別）永遠滅亡，最終不能成佛。《涅槃經》等經典認為沒有不能成佛的，各家立教的界限各有依據。《楞伽經》（Lankavatara Sutra）說，那些聲聞（Sravaka，聽聞佛陀教誨而證悟的修行者）經典中說，他們在多劫的涅槃界（Nirvana-dhatu，涅槃的境界）中，沉溺於三昧（Samadhi，精神專注的狀態）之酒，長時間醉臥，後來才從那裡醒來，發起大乘之心。古師用這個來證明沒有畢竟進入無餘涅槃而永遠滅亡的人。窺基（Kuiji，唐代法相宗大師）說，這是依據《攝大乘論》（Mahayana-samgraha，唯識宗重要論典）來教化聲聞，並非真實如此。 聞所成地（Srutamayi-bhumi，通過聽聞佛法而成就的菩薩修行階段）上的九地，辨別三乘（Triyana，聲聞乘、緣覺乘和菩薩乘）的境界。從下六地辨別三乘的修行。最初三地是共通的修行，因為三乘都能修習三慧（Tri-prajna，聞慧、思慧和修慧）。后三地是各自不同的修行，應機隨法，成就各自的乘。而且，最初三地是方便行，后三地是根本行。又，最初三地是所學行，后三地是所成行。『聞』是指聞慧，聽聞因緣教法。以此為因所成就的諸法，名為聞所成。即以彼慧及相應法，以及聽聞所緣的文字或義理，以及所得的果，作為此地的本體。前面的作意（Manaskara，心理活動）中，聞只是緣法，很少緣義，所以此地文分為三。首先是總結前面的內容，提問後面的內容，標明發起論述的開端，其次是提問並列出五種內容，以闡明……

【English Translation】 English version: Question: Why is it said that one can only obtain a body because of afflictions? If afflictions come first, who creates them? Where do they reside? The Buddha answered Sreni: Although afflictions and the body exist simultaneously without any order of precedence, it is certainly because of afflictions that one obtains a body, and ultimately not because of the body that one has afflictions. Although non-Buddhists might challenge this based on 'conditioned phenomena' (Samskrta, things that arise from causes and conditions) that have a beginning, the Buddha answers them with 'beginningless' (Anadi, without beginning), thus showing that there is no increase or decrease in the realm of beings. Moreover, according to the Anuttara-upanisad-sutra, the realm of beings is the Tathagatagarbha (the womb of the Thus-Come One, the Buddha-nature), which is shared by all beings and is Asamskrta (unconditioned, unproduced, and eternal). According to this meaning, the realm of beings neither increases nor decreases. The meaning of that sutra is that from Tathata (suchness, the true nature of things) arises delusion, and thus the realm of beings is established, so Tathata is called the realm of beings. Although the Two Vehicles (Sravaka-yana, the Hearer Vehicle and Pratyekabuddha-yana, the Solitary Realizer Vehicle) enter Parinirvana (complete Nirvana), and the Skandhas (the five aggregates that constitute individual existence) are extinguished, the essence of this realm always exists and does not perish. According to this meaning, beings do not increase or decrease. If the Mahisasaka (one of the early Buddhist schools) says that beings come first and afflictions come later, then without a cause, how can beings arise? The explanation is that it is like Ksudra-ksanti (the forbearance of suffering). Initially, there is no self-cause, so how can it arise? They believe that it can arise without a self-cause, and it should be the same here. The meaning of this passage now is that those with fixed nature (Gotra, a category of beings with a specific potential) are forever destroyed and will ultimately not become Buddhas. The Nirvana Sutra and other scriptures state that there is no one who cannot become a Buddha; the boundaries of each teaching are based on different things. The Lankavatara Sutra says that those Sravakas (hearers, those who attain enlightenment by listening to the Buddha's teachings) in the sutras say that in the Nirvana-dhatu (the realm of Nirvana) for many kalpas, they are addicted to the wine of Samadhi (a state of mental concentration), sleeping drunk for a long time, and later they wake up from there and arouse the Mahayana mind. Ancient teachers use this to prove that there is no one who ultimately enters Parinirvana and is forever destroyed. Kuiji (a prominent Tang Dynasty Yogacara master) said that this is based on the Mahayana-samgraha (a key text of the Yogacara school) to teach the Sravakas, and it is not actually the case. The nine grounds on the Srutamayi-bhumi (the stage of practice of a Bodhisattva achieved through hearing the Dharma) distinguish the realms of the Three Vehicles (Triyana, the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle). The lower six grounds distinguish the practices of the Three Vehicles. The first three grounds are common practices, because the Three Vehicles can all cultivate the Three Wisdoms (Tri-prajna, the wisdom of hearing, the wisdom of thinking, and the wisdom of cultivation). The latter three grounds are distinct practices, responding to the capacity and following the Dharma to achieve their own vehicle. Moreover, the first three are expedient practices, and the latter three are fundamental practices. Also, the first three are practices to be learned, and the latter three are practices to be achieved. 'Hearing' refers to the wisdom of hearing, hearing the teachings of conditions. The dharmas achieved through this cause are called 'achieved through hearing'. That is, taking that wisdom and corresponding dharmas, as well as the words or meanings of what is heard, and the resulting fruit, as the essence of this ground. In the previous Manaskara (mental activity), hearing only focuses on the Dharma and rarely on the meaning, so the text of this ground is divided into three parts. First, it summarizes the previous content, asks about the following content, and indicates the beginning of the discussion; second, it asks and lists five contents to clarify...

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處名。后隨別釋。謂若略說於五明處乃至讀誦憶念者。此顯於五明教所生聞惠此中三藏二說。一云。此聽聞等是生得惠也。義同小論受持教法生得心故。一云。六識相應聞惠為體。惠有三品。下名生得。中上二品併名聞惠。基復兩釋。一云謂覺惠為先聽聞。后時意地領受讀誦及憶念等方是聞惠。其五識初覺惠並聽聞及俱意識聽聞讀誦是生得惠。不明瞭故。二云覺惠為先者。是生得惠。若聽聞若領受若讀誦若憶念俱是聞惠俱時五識雖非正聞惠。由從意地方便聞惠所引發故。因聞所成明瞭心者。亦是聞惠。設雖意地領受讀誦等不明瞭者。皆生得惠。又于依止名句文身義中無倒解了者。謂於五明處義覺惠為先。所起聞惠。若薩婆多聞惠一向依教。思惠或依教或離教。修惠一向離教。如三人學浮等。俱舍破云。思惠依教不異聞惠。若思離教不異修惠。云何取別。彼論釋云。聞思雖俱依教。聞不簡擇思能簡擇。是故有異。修惠離教。今大乘中三惠皆取教法。然聞思簡擇不簡擇異。由於定前聞思教法。次則修惠入定緣法及義。第三別釋五明處中。初辨內明處。文有二。初標四門。后隨別釋。四門者。一事施設者。謂三藏攝事施設建立。事謂事義。謂經律論義差別故。又是諸所論義所依之體事故。立事名。二想差別施設者。謂能詮名

。由名句文皆從想生故名稱想。又西域呼名多呼為想。又名等無體隨聲假立。隨其想解號為能詮。故說名等稱之為想。三聖教義想者。謂諸聖教所詮之義能攝聖教。四由佛教所應知處相者。謂從二數佛教所詮事增益。乃至十種佛教所詮事。名佛教所應知處想。第三以理攝教。第四以教顯理。素怛覽者。此云契。毗奈耶云調伏。摩怛履迦云本母。集諸經義論議明之。出生諸經別所詮義故名本母。則舊所云修多羅毗尼摩得勒伽。想差別中。有四嗢拖喃。初嗢拖喃有十二門。第二嗢拖喃有十四門。第三嗢拖南有九門。第四嗢拖喃有十門。句謂六內處等者。詮法自性名名。詮法差別稱句。今詮法差別。是故名句。以寬攝狹名在其中。句有五謂處中等。若八字生是處中句。此即四句三十二字名室路迦。經論文章多依此數。無問長行及與偈頌。但滿三十二字。舊名首慮。六字已上生是初句。二十六字已下生是后句。若減六字生是短句。過二十六字是長句。無量境界在十方處所三世時分故。皆言無量。四眾中。唯明男子四眾。無鄔波斯迦。又鄔波斯迦素迦所攝。但從在眾中戒為性。故別離出之。三十七道品四沙門果無諍愿智六神通等。如聲聞地釋。大乘五事四尋思如實智三性三無性。如抉擇分釋。四真實五種大乘五無量不思議威德勝

解等如菩薩地釋。六內處境界下。十四門法名聲聞地法。大乘五事下。有十四門功德。是大乘法。補特伽羅空補特伽羅無我法空性法無我有差別者。空謂所空自性。無我謂無其用及差別義。又空謂二空理。無我謂所執。或翻此說故二差別。處中觀行者。謂如般若經及中邊論等說。非一向空非一向不空。遠離增減妙契中道故也。五相大菩提自性者。顯揚第八云。謂過二乘所得轉依體。功能者。謂十自在。一壽．二心．三眾具．四業．五生．六愿．七勝解．八神力．九智．十法。方便者。謂四種變化。一現菩薩行變化化根未熟者。二現如來變化化根已熟者。三現攝聲聞變化。四現調伏獨覺變化。轉者有二。一暫時于諸有情末解脫成如來教化轉不休息。二究竟佛難思德為諸有情作利益事流轉不息還者彼論名滅還涅槃故。此亦有二。一暫時于已解脫有情佛暫示現入般涅槃。二究竟謂煩惱習氣及苦永滅。五種大乘中。顯揚第八云。種子者。則菩薩地種姓品。趣入者則發心品。次第者則住品。正行者則余諸品。正行果者則大菩提建立二品。最初發心謂菩提心。由有種子悲愍有情是趣入菩提。波羅蜜多是諸地次第。攝眾生事是大乘心行。自他相續成就是正行果。二利果滿足佛德故。又最初者謂種子。發心者謂趣入。悲愍有情者謂次第

【現代漢語翻譯】 現代漢語譯本： 《解等如菩薩地釋》：關於六內處境界以下的內容，十四門法屬於聲聞地的法。《大乘五事》以下的內容，有十四門功德，屬於大乘法。補特伽羅空（pudgalasunyata，人空）指補特伽羅無我，法空性（dharmasunyata，法空）指法無我，這兩者之間是有差別的。空，指的是所空之自性；無我，指的是沒有作用以及差別之義。另外，空指的是二空之理；無我指的是所執著的事物。或者可以反過來說，所以這兩者是有差別的。處於中觀行的人，就像《般若經》以及《中邊分別論》等所說的那樣，不是一味地空，也不是一味地不空，遠離了增益和損減，巧妙地契合了中道。 五相大菩提的自性：在《顯揚聖教論》第八卷中說，指的是超過二乘（聲聞乘和緣覺乘）所得的轉依之體。功能：指的是十自在，即一、壽命自在，二、心自在，三、眾具自在，四、業自在，五、生自在，六、愿自在，七、勝解自在，八、神力自在，九、智自在，十、法自在。方便：指的是四種變化，即一、示現菩薩行變化，教化根基尚未成熟的人；二、示現如來變化，教化根基已經成熟的人；三、示現攝受聲聞變化；四、示現調伏獨覺變化。轉：有兩種含義，一、暫時在尚未解脫的有情眾生面前，成就如來教化，轉動法輪，永不休息；二、究竟佛陀難以思議的功德，為有情眾生作利益之事，流轉不息。還：在《顯揚聖教論》中稱為滅還涅槃，因此也有兩種含義，一、暫時在已經解脫的有情眾生面前，佛陀暫時示現進入般涅槃；二、究竟指的是煩惱習氣以及痛苦永遠滅除。五種大乘：在《顯揚聖教論》第八卷中說，種子指的是菩薩地的種姓品；趣入指的是發心品；次第指的是住品；正行指的是其餘各品；正行果指的是大菩提建立二品。最初發心指的是菩提心，因為有種子，所以會悲憫有情眾生，這是趣入菩提。波羅蜜多是諸地的次第。攝受眾生之事是大乘心行。自他相續成就，這是正行果。二利（自利利他）果滿足，所以成就佛德。另外，最初指的是種子，發心指的是趣入，悲憫有情眾生指的是次第。

【English Translation】 English version: 《Explanation of Equality Like the Bodhisattva Grounds》: Regarding the content below the six internal sense bases, the fourteen Dharma gates belong to the Dharma of the Sravaka Grounds. The content below the 'Five Aspects of the Mahayana' has fourteen gates of merit, which belong to the Mahayana Dharma. Pudgalasunyata (emptiness of the person) refers to the non-self of the person, and Dharmasunyata (emptiness of phenomena) refers to the non-self of phenomena. There are differences between these two. 'Emptiness' refers to the self-nature of what is emptied; 'non-self' refers to the absence of function and the meaning of difference. Furthermore, 'emptiness' refers to the principle of the two emptinesses; 'non-self' refers to what is clung to. Or it can be said the other way around, so there are these two differences. Those who practice the Middle Way, as described in the Prajna Sutra and the Madhyantavibhaga, etc., are neither entirely empty nor entirely non-empty, avoiding increase and decrease, and skillfully accord with the Middle Way. The nature of the Five Aspects of Great Bodhi: In the eighth volume of the 《Asanga's Exposition of the Sutras》, it is said that it refers to the transformed body attained beyond the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle). Functions: refers to the ten freedoms, namely: 1. freedom over lifespan, 2. freedom over mind, 3. freedom over possessions, 4. freedom over karma, 5. freedom over birth, 6. freedom over aspirations, 7. freedom over superior understanding, 8. freedom over supernatural powers, 9. freedom over wisdom, 10. freedom over Dharma. Expedient means: refers to the four kinds of transformations, namely: 1. manifesting the transformation of Bodhisattva conduct to teach those whose roots are not yet mature; 2. manifesting the transformation of Tathagata to teach those whose roots are already mature; 3. manifesting the transformation of gathering Sravakas; 4. manifesting the transformation of subduing Pratyekabuddhas. Turning: has two meanings: 1. temporarily, in front of sentient beings who have not yet been liberated, accomplishing the Tathagata's teachings, turning the Dharma wheel, never resting; 2. ultimately, the inconceivable merits of the Buddha, doing beneficial things for sentient beings, flowing without ceasing. Returning: In the 《Asanga's Exposition of the Sutras》, it is called extinction and return to Nirvana, so it also has two meanings: 1. temporarily, in front of sentient beings who have already been liberated, the Buddha temporarily manifests entering Parinirvana; 2. ultimately, it refers to the complete and permanent extinction of afflictions, habitual tendencies, and suffering. The five kinds of Mahayana: In the eighth volume of the 《Asanga's Exposition of the Sutras》, it is said that the seed refers to the lineage chapter of the Bodhisattva Grounds; entering refers to the generation of Bodhicitta chapter; the sequence refers to the dwelling chapter; the correct practice refers to the remaining chapters; the fruit of correct practice refers to the two chapters on the establishment of Great Bodhi. The initial generation of Bodhicitta refers to the Bodhicitta, because there is a seed, so there will be compassion for sentient beings, this is entering Bodhi. Paramitas are the sequence of the grounds. Gathering sentient beings is the Mahayana mind practice. The continuous accomplishment of self and others is the fruit of correct practice. The two benefits (benefit oneself and benefit others) are fulfilled, so Buddhahood is accomplished. Furthermore, the initial refers to the seed, the generation of Bodhicitta refers to entering, and compassion for sentient beings refers to the sequence.

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波羅蜜多。攝眾生事者則正行。自他相續成就者謂正行果。此順菩薩地配品釋此文。釋五無量亦如顯揚第八。真實義隨至真如及智者。謂真如遍一切法。故言遍至。又無分別正智。亦緣遍至真如。故名隨至。又佛種智名不可思議威德勝解無障礙智。七識住如初帙中解。又第十四卷自有文。三清凈性一自體清凈性者。道前真如自體清凈。猶是自性住性。二境界清凈性者。住在道中。則是引出性。是證智所緣。名境界清凈。三分位清凈性者。則是道后至得果性。謂無垢如。四道理謂因果相待證成法爾。假施設中。初於法假立有情。后依圓成能取所取相上假立諸法。或於唯識相假立諸法故。藏護者。景雲。謂則喜樂愛習著彼阿梨耶。云何思釋謂一行者。如對法雲以一法行歷諸法故。謂以一法與余法一一互相問。除此法更以第二法與余法互相問。如是一一一切當知。婆沙云。以一問一。以不相以問不相。以不世定名為一行。順前句者。謂法中隨取二法更互相問。依止前法以答所問。以狹問寬順前句故。順后句者。謂則二法展轉相問。依后句以答所問。以寬問狹順后句故。一切狹體必則寬故。自有寬體非是狹故。或於所問應二句答應三句答應四句答。此中從寬以明唯說四句。體有寬狹或不同故。寬狹義同應述可答。亦名如是答。

所問不如理答言不爾名無事答。亦名遮止答。廣如對法第十五卷。彼云分別顯示抉擇者。謂于如所說蘊等法中。隨其所應作一行順前句順后句二句三句四句述可句遮止句等。論抉擇者。謂依八何八若之詞問答抉擇一切真偽。又若婆沙九十七卷。廣明小四句中四句大四句及如是句等。其二十八對二門。五三門等。皆如抉擇分六十五等說。于中心心所法名有所緣相應。有行相有所依。余可知也。四行跡法。謂苦速通等。至下當釋。四法跡。謂三學跡則無貪無嗔正念正定。三種系屬。初根互相屬。次識根互相屬。后根境互相屬。十六種攝。如抉擇分五十四及對法第五中說。五相應亦如對法第五抉擇五十四說。見聞覺知。瑜伽第三九十三對法第一等釋見聞覺知義。顯楊第十八說。色界無覺後起言說。無色都無。謂生彼界故無彼言說。六種次第。流轉次第者。謂嬰孩等十時流轉次第。或十二因緣次第。成所作次第者。謂出家受具修七方便得見道等。宣說次第者。謂四正斷。一剎那中具其四用以辨次第。非四現行前後有異。或宣說諸法標釋次第。生起次第者。謂十時分或芽莖等生起次第。現觀次第者。謂真相見道前後。六十三等現觀前後次第。等至者九次第定。八種所作一滅依止者。能與滅惡為依止。轉者謂與善生為依止。遍知謂

【現代漢語翻譯】 現代漢語譯本： 如果所問的問題沒有得到如理的回答，回答說『不是』，這被稱為『無事答』，也稱為『遮止答』。詳細內容見《對法》第十五卷。該卷中說，『分別顯示抉擇』是指對於所說的蘊等法，根據情況作出一行順前句、順后句、兩句、三句、四句、述可句、遮止句等。《論抉擇》是指依據八何、八若等詞語，通過問答來抉擇一切真偽。另外，《婆沙》第九十七卷詳細說明了小四句中的四句、大四句以及如是句等。其中的二十八對二門、五三門等，都如《抉擇分》第六十五等所說。在中心心所法中，『有所緣相應』是指有行相、有所依。其餘內容可以自己理解。四行跡法，是指苦速通等，將在下文解釋。四法跡，是指三學跡，即無貪、無嗔、正念、正定。三種系屬，最初是根互相系屬，其次是識根互相系屬，最後是根境互相系屬。十六種攝，如《抉擇分》第五十四及《對法》第五中所說。五相應也如《對法》第五、《抉擇》第五十四所說。見聞覺知，《瑜伽》第三、《九十三對法》第一等解釋了見聞覺知的含義。《顯揚》第十八說，無覺後起言說，無色都無。是指生於彼界，所以沒有彼言說。六種次第，流轉次第是指嬰孩等十個時期的流轉次第，或者十二因緣的次第。成所作次第是指出家受具、修七方便、得見道等。宣說次第是指四正斷，在一剎那中具備四種作用來辨別次第，並非四種現行前後有異。或者宣說諸法的標釋次第。生起次第是指十時分或者芽莖等生起次第。現觀次第是指真相見道的前後，六十三等現觀的前後次第。等至者九次第定。八種所作一滅依止是指能夠作為滅惡的依止。轉是指能夠作為善生的依止。遍知是指

【English Translation】 English version: If the question is not answered appropriately, and the answer is 'no,' it is called 'Useless Answer,' also known as 'Preventive Answer.' Detailed information can be found in 'Abhidharma,' Volume 15. It states that 'discriminatingly showing determination' refers to, regarding the mentioned aggregates (skandhas) and other dharmas, appropriately making a one-line statement following the previous sentence, following the next sentence, two sentences, three sentences, four sentences, an affirming sentence, a preventive sentence, etc. 'Determining through discussion' refers to using terms like 'eight whats' and 'eight ifs' to determine the truth and falsehood of everything through questions and answers. Furthermore, 'Mahavibhasa,' Volume 97, elaborates on the four sentences in the small four-sentence structure, the large four-sentence structure, and sentences like 'suchness.' The twenty-eight pairs of two doors, five sets of three doors, etc., are as described in 'Determination Section,' sixty-fifth, etc. In the central mind and mental factors, 'having an object and being in accordance' means having characteristics and a basis. The rest can be understood by oneself. The four traces of action (行跡法) refer to suffering, speed, penetration, etc., which will be explained below. The four traces of dharma (法跡) refer to the traces of the three learnings, namely non-greed (無貪), non-hatred (無嗔), right mindfulness (正念), and right concentration (正定). The three kinds of dependence are, initially, roots depending on each other; secondly, consciousness and roots depending on each other; and lastly, roots and objects depending on each other. The sixteen kinds of inclusion are as described in 'Determination Section,' fifty-fourth, and 'Abhidharma,' fifth. The five correspondences are also as described in 'Abhidharma,' fifth, and 'Determination,' fifty-fourth. Seeing, hearing, feeling, and knowing are explained in 'Yoga,' third, 'Ninety-three Abhidharma,' first, etc., regarding the meaning of seeing, hearing, feeling, and knowing. 'Exposition of Manifestation,' eighteenth, states, 'No speech arises after sensation; there is absolutely none in the formless realm.' This refers to being born in that realm, so there is no speech there. The six kinds of sequence are: the sequence of transmigration, referring to the sequence of transmigration through the ten periods of infancy, etc., or the sequence of the twelve links of dependent origination. The sequence of accomplishment refers to leaving home, receiving full ordination, cultivating the seven expedients, attaining the path of seeing, etc. The sequence of declaration refers to the four right efforts, possessing four functions in one instant to distinguish the sequence, not that the four present actions differ in order. Or declaring the sequence of labeling and explaining dharmas. The sequence of arising refers to the sequence of arising of the ten time divisions or sprouts, stems, etc. The sequence of direct perception refers to the sequence before and after seeing the true nature and the path of seeing, the sequence before and after sixty-three direct perceptions, etc. Those who have attained are the nine successive concentrations. The eight kinds of actions, one being reliance on cessation, means being able to serve as a reliance for ceasing evil. Transformation means being able to serve as a reliance for the arising of good. Complete knowledge means

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知善巧。遍知苦樂緣生等法生厭離故。喜樂者謂喜樂滅道。四種所緣。如對法第十一卷。一遍滿所緣有四。謂有分別影像。無分別影像。事遍際。所作成就所緣。二凈行所緣有五。謂多貪多嗔多癡憍慢尋思五種觀行差別。三善巧所緣五。謂蘊界處緣起處非處善巧所緣。四凈戒所緣有三。謂粗靜等相真如諦也。四種九種瑜伽下聲聞地對法第九等說。方便瑜伽以作意勝解惠為性。三事觀者。有相謂所緣事。尋伺是能緣事。四行觀如對法第九及聲聞地說。六事差別所緣觀。一義者苦無常等差別義。在見道前方便。二事者謂諸事作用集有苦用等。三相者謂滅諦體相。四品者謂法上中下品。或三乘道諦有品類故。次上三種在見道位。五時者在修道在見道后時而起故。或觀三世。六道理者謂在無學道。或事者蘊界處等。時者三世。道理謂四種道理。五種教授者。一教教授授與教法。二證教授授與理法。三次第教授授觀行法門。四無倒教授授前三種應機無亂。五神變教授授與神通令化眾生。內明四門中第三明攝聖教義相。中有十法五對。聖教意合斷惡修善返流盡源以為其義。有能修所修能證所證。惡有現行及種伏斷之義。此中初能作所作二俱善法。次過患染污苦集諦法。三有障有順謂煩惱善法。四有真有勝無為有為諸無漏法。五有順

【現代漢語翻譯】 現代漢語譯本 知善巧（善於運用各種巧妙的方法）。普遍瞭解苦、樂以及因緣生法等，從而產生厭離之心。喜樂是指對喜樂的滅除之道。這四種是所緣境（專注的對象），如《對法》第十一卷所說。 一遍滿所緣有四種：有分別影像（帶有分別的意象），無分別影像（不帶分別的意象），事遍際（事物無邊無際的性質），所作成就所緣（通過修行所成就的專注對像）。 二凈行所緣有五種：針對多貪、多嗔、多癡、憍慢、尋思這五種情況，分別進行觀行。這是五種不同的觀行方法。 三善巧所緣有五種：對蘊（五蘊）、界（十八界）、處（十二處）、緣起（十二因緣）、處非處（事物的合理與不合理性）的善巧理解，作為專注的對象。 四凈戒所緣有三種：粗相（粗糙的方面），靜相（寂靜的方面），等相（平等的方面），以及真如諦（事物的真實本性）。這四種和九種瑜伽的說法，可以在《瑜伽師地論·聲聞地》和《對法》第九卷等處找到。 方便瑜伽以作意（專注）、勝解（深刻理解）、惠（智慧）為特性。三事觀是指：有相（所緣的事物），尋伺（能緣的心識活動）。四行觀見於《對法》第九卷和《瑜伽師地論·聲聞地》。 六事差別所緣觀：一義，指苦、無常等差別之義，在見道（證悟的第一階段）之前的方便位（準備階段）進行觀察。二事，指諸事的作用，例如集諦具有產生痛苦的作用。三相，指滅諦（涅槃）的體相。四品，指法（佛法）的上、中、下品，或者三乘（聲聞乘、緣覺乘、菩薩乘）的道諦有品類之分。以上三種在見道位進行觀察。五時，指在修道位（見道之後的修行階段）或見道之後的時間裡生起。或者觀察過去、現在、未來三世。六道理，指在無學道位（證悟的最高階段）進行觀察。或者事指蘊、界、處等，時指三世，道理指四種道理。 五種教授：一教教授，傳授教法。二證教授，傳授理法。三次第教授，傳授觀行法門。四無倒教授，傳授以上三種教授，應機施教，不出現錯亂。五神變教授，傳授神通，以便教化眾生。 內明四門中，第三是闡明攝聖教義相。其中有十法五對。聖教的意義在於斷惡修善，返流（迴歸本源），直至窮盡根源。有能修和所修，能證和所證。惡有現行（當下的行為）和種子（潛在的惡習），需要通過伏斷（抑制）和斷除來解決。其中，最初的能作和所作都是善法。其次是過患，指染污的苦集諦法。第三是有障和有順，指煩惱和善法。第四是有真和有勝，指無為法（涅槃）和有為的無漏法。第五是有順...

【English Translation】 English version Knowing skillful means (being adept at using various skillful methods). Universally understanding suffering, pleasure, and conditioned phenomena, thereby generating a sense of detachment. 'Joy and pleasure' refers to the path to the cessation of joy and pleasure. These four are objects of focus (the objects of concentration), as stated in the eleventh volume of the Abhidharma. The all-pervading objects of focus are of four types: conceptual images (images with distinctions), non-conceptual images (images without distinctions), the limit of things (the boundless nature of things), and the object of focus achieved through accomplishment (the object of focus achieved through practice). The objects of focus for purification practices are of five types: specifically engaging in contemplation to counter the five tendencies of excessive greed, excessive anger, excessive delusion, arrogance, and discursive thinking. These are five different methods of contemplation. The objects of focus for skillful means are of five types: skillful understanding of the skandhas (aggregates), dhatus (elements), ayatanas (sense bases), pratityasamutpada (dependent origination), and what is appropriate and inappropriate, serving as objects of focus. The objects of focus for pure precepts are of three types: the coarse aspect, the tranquil aspect, the equal aspect, and tathata (suchness), the true nature of things. These four and the nine yogas are discussed in the Yogacarabhumi Shastra - Sravakabhumi and the ninth volume of the Abhidharma, among other places. Expedient yoga is characterized by manaskara (attention), adhimoksha (resolution), and prajna (wisdom). The contemplation of three aspects refers to: the aspect of existence (the object of focus), vitarka (initial application of thought) and vicara (sustained application of thought) (the mental activities that focus on the object). The contemplation of four practices is found in the ninth volume of the Abhidharma and the Yogacarabhumi Shastra - Sravakabhumi. The contemplation of the sixfold differentiation of objects: First, 'meaning' refers to the differentiated meanings of suffering, impermanence, etc., observed in the preparatory stage before the path of seeing (the first stage of enlightenment). Second, 'things' refers to the functions of things, such as the samudaya (origin of suffering) having the function of producing suffering. Third, 'aspects' refers to the intrinsic nature of nirodha (cessation of suffering). Fourth, 'categories' refers to the superior, middling, and inferior categories of the dharma (Buddha's teachings), or the arya-satya (noble truths) of the three vehicles (sravakayana, pratyekabuddhayana, bodhisattvayana) having categories. The above three are observed in the path of seeing. Fifth, 'time' refers to arising during the path of cultivation (the stage of practice after the path of seeing) or after the path of seeing. Alternatively, observing the three times: past, present, and future. Sixth, 'reasoning' refers to observation in the path of no more learning (the highest stage of enlightenment). Alternatively, 'things' refers to the skandhas, dhatus, ayatanas, etc., 'time' refers to the three times, and 'reasoning' refers to the four types of reasoning. The five types of instruction: First, instructional teaching, imparting the teachings. Second, experiential teaching, imparting the principles. Third, sequential teaching, imparting the methods of contemplation. Fourth, unerring teaching, imparting the above three types of instruction, teaching according to the student's capacity without confusion. Fifth, miraculous teaching, imparting miraculous powers in order to transform sentient beings. Among the four doors of inner knowledge, the third is clarifying the meaning of embracing the holy teachings. Within this, there are ten dharmas in five pairs. The meaning of the holy teachings lies in ceasing evil and cultivating good, reversing the flow (returning to the source), until exhausting the root. There is the able to practice and the object of practice, the able to realize and the object of realization. Evil has both manifest actions and seeds (latent tendencies), which need to be addressed through suppression and eradication. Among these, the initial able to do and the object of doing are both virtuous dharmas. Second is fault, referring to the defiled duhkha (suffering) and samudaya (origin of suffering). Third is obstructive and conducive, referring to afflictions and virtuous dharmas. Fourth is true and superior, referring to asamskrta (unconditioned) and conditioned anashrava (undefiled) dharmas. Fifth is conducive...

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有得謂世間出世間法。應習應斷及斷已現行法者。景雲。未斷位中有漏善法是所應修。以有粗重名為應斷。則此善法斷粗重后仍現行者。名為斷已現行法。基云。應習謂善法。應斷謂染污法。斷已現行謂無覆無記。自下第四明佛教所應知處相中有二。初增十法門。后結之。初則為十段。初明三種。一有情門。即住有三。要依有情方有情非情。因及果。染與凈。生死涅槃。有為無為等。增二門等所明諸法。故初明三種。一有情門。增二法門有二十四對。又有二法能令有情內正作意外聞他音等者。此內作意外聞他音。是二因緣由二法故。今此二因緣現入現觀。當諸根熟。于如來所說所有甚深經者。謂解深密等三性顯了教。相似甚深空相應經者。謂般若等與此甚深經相似。緣性者圓成實性。緣起者依他起性。

第十四卷

增三有三十種門。言十相者。謂壞生命等者。壞字通以下十惡業。義相關故。約之以明門種根三以為初門。雜穢語名壞。所為事業者。于正事業不正而說名綺語故。三門中。泰云。舍七善色名業毀壞。壞無貪嗔生善意樂名意毀壞。壞慈悲等諸方便性名方便壞。基云。前之七種作業毀壞者。外彰身語而作業故。其次二種意樂毀壞者。無貪無嗔正喜樂故。最後一種方便毀壞者。正見乃是聖智因故。言

【現代漢語翻譯】 現代漢語譯本： 有『得』是指世間法和出世間法。對於應該修習、應該斷除以及斷除后仍然現行的法，景雲解釋說：『在未斷除煩惱的階段，有漏的善法是應該修習的。因為有粗重的煩惱，所以被認為是應該斷除的。』那麼，這種善法在斷除了粗重煩惱之後仍然現行的，就叫做『斷已現行法』。基云解釋說：『應該修習指的是善法，應該斷除指的是染污法，斷已現行指的是無覆無記法。』 下面第四部分說明佛教所應該瞭解的處所和現象，分為兩個部分。首先增加十法門，然後總結。增加十法門又分為十段。首先說明三種，第一是有情門，即安住於三種狀態。必須依靠有情，才能有有情和非情，因和果，染和凈，生死和涅槃，有為和無為等等。增加二法門等所說明的諸法。所以首先說明三種，第一是有情門。增加二法門有二十四對。又有兩種法能夠使有情內心正確地思惟，外在聽聞其他聲音等等。這種內心思惟和外在聽聞其他聲音，是兩種因緣，由兩種法所致。現在這兩種因緣顯現並進入現觀。當諸根成熟時，對於如來所說的所有甚深經典，比如《解深密經》等，這些是三自性（遍計所執性，依他起性，圓成實性）顯了的教法。相似的甚深空相應經典，比如《般若經》等，與這種甚深經典相似。所緣的自性是圓成實性（Parinispanna），所緣的緣起是依他起性（Paratantra）。 第十四卷 增加三種有三十種門。所說的十相，指的是斷壞生命等等。『壞』字可以貫通以下的十惡業，因為意義相關。概括起來說明門、種、根這三種，作為最初的門。雜亂污穢的語言叫做壞。所作的事業，對於正當的事業不正當地說，叫做綺語。在三門中，泰云解釋說：『捨棄七種善色，叫做業毀壞。斷壞無貪無嗔，生起善的意樂，叫做意毀壞。斷壞慈悲等等各種方便性，叫做方便壞。』基云解釋說：『前面的七種作業毀壞，是外在彰顯身語而作業的緣故。其次兩種意樂毀壞，是因為沒有貪婪和嗔恨，只有正當的喜樂的緣故。最後一種方便毀壞，是因為正見才是聖智的因的緣故。』

【English Translation】 English version: 'Having' refers to mundane and supramundane dharmas. Regarding the dharmas that should be practiced, should be abandoned, and continue to manifest after being abandoned, Jingyun explains: 'In the stage before abandoning afflictions, wholesome dharmas with outflows are what should be practiced. Because of the presence of coarse afflictions, they are considered what should be abandoned.' Then, these wholesome dharmas that continue to manifest after the coarse afflictions have been abandoned are called 'dharmas that continue to manifest after being abandoned.' Jiyun explains: 'What should be practiced refers to wholesome dharmas, what should be abandoned refers to defiled dharmas, and what continues to manifest after being abandoned refers to neutral dharmas that are neither wholesome nor unwholesome (avuakrta).' The fourth part below explains the places and phenomena that Buddhism should understand, divided into two parts. First, adding the ten dharma gates, and then summarizing. Adding the ten dharma gates is further divided into ten sections. First, explaining three types, the first is the sentient being gate, which is to abide in three states. It is necessary to rely on sentient beings in order to have sentient and non-sentient, cause and effect, defilement and purity, samsara and nirvana, conditioned and unconditioned, and so on. Adding the two dharma gates and other dharmas explained. Therefore, first explaining three types, the first is the sentient being gate. Adding the two dharma gates has twenty-four pairs. Furthermore, there are two dharmas that can enable sentient beings to think correctly internally and hear other sounds externally, and so on. This internal thinking and external hearing of other sounds are two conditions caused by two dharmas. Now these two conditions manifest and enter direct perception. When the faculties mature, regarding all the profound sutras spoken by the Tathagata (Tathagata), such as the Samdhinirmocana Sutra (Explanation of the Profound Knots Sutra), these are the teachings that clearly reveal the three natures (three svabhava) (Parikalpita, Paratantra, Parinispanna). Similar profound sutras corresponding to emptiness, such as the Prajna Sutra (Perfection of Wisdom Sutra), are similar to this profound sutra. The nature that is the object of cognition is the Parinispanna (perfected nature), and the dependent arising that is the object of cognition is the Paratantra (dependent nature). Volume 14 Adding three types has thirty gates. The so-called ten characteristics refer to destroying life and so on. The word 'destroying' can connect the following ten unwholesome karmas because the meanings are related. Summarizing to explain the three types of gate, species, and root, as the initial gate. Confused and impure language is called destruction. The actions performed, speaking improperly about proper actions, is called frivolous speech. Among the three gates, Taiyun explains: 'Abandoning the seven wholesome colors is called karma destruction. Abandoning non-greed and non-hatred, generating wholesome intention, is called intention destruction. Abandoning compassion and other expedient means is called expedient destruction.' Jiyun explains: 'The previous seven types of action destruction are because of externally manifesting body and speech to perform actions. The next two types of intention destruction are because there is no greed or hatred, only proper joy. The last type of expedient destruction is because right view is the cause of holy wisdom.'

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三根者。景雲。貪嗔癡三能生十業道門故。基云。此說十業以貪嗔邪見為加行隨應為究竟。或此偏明意三業道。備云。問邪見業道非不善根。何屬三根。此有三釋。一說邪見雖非根從多名為根。二說邪見與癡根俱起故相從名根。三說第三根者則是無明。由貪嗔癡故十業究竟故立為根。不約十業攝為三根。第二門文為二。初明三法依四處生三尋。后因辨內法四種。初中欲貪為因生死增長名邪法種。依四處所者。一自身利等四種白法。二怨。三中。四親。四白品者。謂利譽稱樂。四黑品者。衰毀譏苦。一於己利等生欲尋思希獲不失故。二于怨中品生恚尋思乃至欲令彼命斷故。三于親友品生害尋思但損惱故。婆須蜜論第二卷。利衰二種。若依有情以十七界十一處五蘊為性。除聲疏不成質故。若於非情以四界四處一蘊為體。如前除聲。依鞞婆沙十八界十二處五蘊為體。依非情六處為體。五塵及四相故。依經部師俱舍論說。衰無別體。失物名衰故。今約能失者辨衰故。以十八界為體。翻衰明利亦十八界為性。稱譭譽譏。婆須蜜論體皆是聲。薩婆多名句文身。今合以聲名句文為體。苦樂二種。體即是受。如佛地論雖辨其相而不出體。煩惱趣者。能趣果故。即是欲有邪梵行求之所因起。此則約煩惱以辨三求。以下約人以辨三求。故成

【現代漢語翻譯】 現代漢語譯本 三根指的是什麼？景雲（一位佛教學者）說：『貪、嗔、癡這三種煩惱能產生十種惡業的途徑。』基（另一位佛教學者）說：『這裡所說的十種惡業，是以貪、嗔和邪見作為助長因素，並最終導致惡果。』或者說，這裡主要闡明的是意業中的三種惡業。備（又一位佛教學者）問道：『邪見這種惡業並非不善之根，為何歸屬於三根呢？』對此有三種解釋：第一種說法是，邪見雖然不是根本，但因為它經常出現，所以被歸為根。第二種說法是，邪見與癡根同時生起，因此相互依存，也被稱為根。第三種說法是，第三種根實際上是無明（avidyā）。由於貪、嗔、癡導致十種惡業的最終完成，因此被立為根。這並非是將十種惡業歸納為三種根。第二部分的內容分為兩部分。首先闡明三種法（欲尋思、恚尋思、害尋思）依賴於四種處所而生起。然後，因為這個原因，辨析內在法的四種（利、衰、稱、苦）。在第一部分中，以對慾望的貪求為原因，導致生死輪迴的增長，這被稱為邪法之種。所依賴的四種處所是：一、自身利益等四種白法（善法）；二、怨敵；三、中立者；四、親友。四種白法指的是利益、名譽、稱讚和快樂。四種黑法指的是衰敗、譭謗、譏諷和痛苦。第一種情況是，對於自己的利益等，產生欲尋思，希望獲得並且不失去。第二種情況是，對於怨敵和中立者，產生恚尋思，甚至希望他們喪命。第三種情況是，對於親友，產生害尋思，只是想損害他們。婆須蜜論第二卷說，利益和衰敗這兩種，如果依賴於有情眾生，則以十七界、十一處、五蘊為體性。除了聲音，因為它不構成實體。如果依賴於非情之物，則以四界、四處、一蘊為體。如前所述，除了聲音。依據鞞婆沙（Vibhasa），以十八界、十二處、五蘊為體。依據非情之物，以六處為體，即五塵和四相。依據經部師（Sautrantika）的《俱舍論》（Abhidharmakośakārikā）的說法，衰敗沒有單獨的實體，失去物品才稱為衰敗。現在討論的是能夠導致衰敗的事物，因此以十八界為體。與衰敗相反的利益，也以十八界為體性。稱讚、譭謗、名譽、譏諷，婆須蜜論認為它們的本體都是聲音。薩婆多（Sarvāstivāda）認為名句文身。現在將聲音、名句文合在一起作為它們的本體。痛苦和快樂這兩種，本體就是感受。如《佛地論》雖然辨析了它們的相狀，但沒有指出它們的本體。煩惱趣，指的是能夠引向果報的。也就是欲有、邪梵行所尋求的原因。這裡是從煩惱的角度來辨析三種尋求。以下是從人的角度來辨析三種尋求，因此得以完成。

【English Translation】 English version What are the three roots? Jingyun (a Buddhist scholar) said: 'Greed, hatred, and delusion, these three can generate the ten paths of evil karma.' Ji (another Buddhist scholar) said: 'The ten evil karmas mentioned here take greed, hatred, and wrong views as contributing factors, ultimately leading to evil consequences.' Or, it mainly clarifies the three evil karmas of mental action. Bei (yet another Buddhist scholar) asked: 'Wrong view is not a root of unwholesomeness, so why is it attributed to the three roots?' There are three explanations for this: The first explanation is that although wrong view is not a root, it is often regarded as a root because it occurs frequently. The second explanation is that wrong view arises simultaneously with the root of delusion, so they are interdependent and both are called roots. The third explanation is that the third root is actually ignorance (avidyā). Because greed, hatred, and delusion lead to the completion of the ten evil karmas, they are established as roots. This is not a matter of summarizing the ten evil karmas into three roots. The second part of the content is divided into two parts. First, it clarifies that the three dharmas (desire-thought, hatred-thought, harm-thought) arise depending on four places. Then, for this reason, it distinguishes the four kinds of internal dharmas (gain, loss, praise, suffering). In the first part, greed for desires is the cause, leading to the increase of the cycle of birth and death, which is called the seed of evil dharma. The four places on which it depends are: first, one's own benefit and the four kinds of white dharmas (wholesome dharmas); second, enemies; third, neutral parties; fourth, friends. The four white dharmas refer to benefit, fame, praise, and happiness. The four black dharmas refer to decline, defamation, ridicule, and suffering. The first situation is that, for one's own benefit, etc., desire-thought arises, hoping to obtain and not lose it. The second situation is that, for enemies and neutral parties, hatred-thought arises, even wishing them dead. The third situation is that, for friends, harm-thought arises, simply wanting to harm them. The second volume of the Vasumitra's Treatise says that gain and loss, if dependent on sentient beings, have the nature of the seventeen realms, eleven places, and five aggregates. Except for sound, because it does not constitute a substance. If dependent on non-sentient things, it has the nature of the four realms, four places, and one aggregate. As mentioned before, except for sound. According to Vibhasa, it has the nature of the eighteen realms, twelve places, and five aggregates. According to non-sentient things, it has the nature of six places, namely the five dusts and the four characteristics. According to the Sautrantika's Abhidharmakośakārikā, loss does not have a separate entity; losing an item is called loss. Now we are discussing the things that can lead to loss, so it has the nature of the eighteen realms. Gain, which is the opposite of loss, also has the nature of the eighteen realms. Praise, defamation, fame, and ridicule, Vasumitra's Treatise believes that their substance is all sound. Sarvāstivāda believes in name-sentence-body. Now we combine sound and name-sentence as their substance. Suffering and happiness, their substance is feeling. As the Treatise on the Buddha-land, although it distinguishes their characteristics, it does not point out their substance. Affliction-course refers to what can lead to retribution. That is, the cause sought by desire-existence and wrong asceticism. Here, the three kinds of seeking are distinguished from the perspective of affliction. The following is to distinguish the three kinds of seeking from the perspective of people, so it can be completed.

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二門。三威勢中。約通勝故但說業有中生有威。亦可異熟中攝王趣有及生本死有。三無明中。皆言前際者。發業無明名為前際。潤生無明名后際故。三衰退。謂異生有學以說未究竟聖。故知有學皆有三退。謂有病老及死退。三高舉中預流果支者。若依婆沙預流果支有四種法。一近善友。二聞法。三如理思。四隨法行。此中總說名果支。下增四中說明四證。預流支義同婆沙。三言說所依為絕相。不可言說。非如三世有為有生滅等種種差別。故能生說。又有三相能攝一切色法自相等者。文分為二。初辨色入分為三相。謂顯色形色表色。二于自處所已下。因論生論泛明諸色總有十色及定地色者。問何故不說欲界無作等。答廢假論實故且不辨之。景雲。若得凈定乃至未滿變化心果者。若依正理有三種心。一是凈定。二是通體。三是通果。謂彼化心及天眼耳。於此三心化色十四化心。大乘宗說並是色系。于中四心欲界所化者化相分。隨於見分俱色界系。然與欲界有情化異本質令他識變。言內化心境界者。依凈定作變化色解為化引他心。心未得之間當凈定心。所有諸色當如是凈定境。凈定是起化因。亦名為化。十四化心定外是散心。簡于彼名內化心。則此凈定所現之色亦名未滿變化心果。若起化心則名已滿變化心果。十八界內似欲

【現代漢語翻譯】 現代漢語譯本 二門（兩種門徑）。三威勢中（三種威勢之中）。因為總括了殊勝的緣故，只說業有中生有威（由業力所產生的威勢）。也可以將王趣有（轉輪聖王的境界）及生本死有（從出生到死亡的根本存在）歸攝於異熟（果報）之中。三無明中（三種無明之中）。都說『前際』，是因為發起業力的無明稱為『前際』，滋潤生命的無明稱為『后際』的緣故。三衰退（三種衰退）。是針對異生（凡夫）和有學（正在學習的人）而說的，因為他們還沒有達到究竟的聖位。因此可知有學都有三種衰退，即病衰退、老衰退和死衰退。三高舉中（三種高舉之中）的預流果支（入流果的支分），如果按照《婆沙論》，預流果支有四種法：一、親近善友；二、聽聞佛法；三、如理作意；四、隨法修行。這裡總括地說為『果支』。下面增加的四種說明四種證果。預流支的意義與《婆沙論》相同。三言說所依（三種言語表達所依賴的基礎）是絕相（超越一切相狀），不可言說。不像三世有為法那樣，有生滅等種種差別。因此能夠產生言說。又有三種相能夠總攝一切色法，即自相等。文分為兩部分。首先辨別色入（色蘊）分為三種相，即顯色、形色、表色。其次，『于自處所已下』（從『在自身處所』以下），因為討論而引申出普遍說明各種色法總共有十種色，以及定地色（禪定境界中的色法）。問：為什麼不說欲界無作等（欲界無作色等）？答：因為廢除虛假，論述真實，所以暫且不辨別這些。景雲（一種說法）。如果得到凈定（清凈禪定），乃至沒有圓滿變化心果（變化神通的心果）的人。如果按照《正理》，有三種心：一是凈定（清凈禪定），二是通體（神通的本體），三是通果（神通的果報）。所謂變化心及天眼、天耳。在這三種心中，變化色十四種變化心。大乘宗認為都是色系的。其中四種心是欲界所變化的，變化相分（變化的相分）隨著見分（能見的分）都是**系的。然而與欲界有情所化現的不同，本質上使他人的意識發生改變。所說內化心境界（內在變化心的境界），依據凈定（清凈禪定）所作的變化色，理解為變化引導他人心。心未得到之間，當凈定心（清凈禪定之心）所有諸色，應當如是凈定境（清凈禪定的境界）。凈定（清凈禪定）是發起變化的因，也稱為變化。十四種變化心，在禪定之外是散心（散亂的心）。簡略地說，稱為內化心。那麼這種凈定（清凈禪定）所顯現的色，也稱為未滿變化心果（未圓滿變化心果）。如果發起變化心，就稱為已滿變化心果（已圓滿變化心果）。十八界內（十八界之內）類似欲（類似欲界）

【English Translation】 English version Two gates. Among the three powers, because it encompasses all superior aspects, it only speaks of the power of 'becoming' within 'existence of karma'. It can also include the 'existence of the realm of kings' (cakravartin's realm) and the 'existence of birth, origin, and death' within 'resultant maturation'. Among the three ignorances, all refer to 'prior limit' because the ignorance that initiates karma is called 'prior limit', while the ignorance that nourishes life is called 'posterior limit'. The three declines refer to ordinary beings and those still learning (on the path), as they have not yet attained ultimate sainthood. Therefore, it is known that those still learning all have three declines: decline due to illness, decline due to old age, and decline due to death. Among the three exaltations, the 'stream-enterer's fruit factors', according to the Vibhasa, have four qualities: 1. associating with virtuous friends; 2. hearing the Dharma; 3. reflecting appropriately; 4. practicing according to the Dharma. Here, they are collectively referred to as 'fruit factors'. The four additional points below explain the four attainments. The meaning of 'stream-enterer factors' is the same as in the Vibhasa. The three bases of speech are 'absolute characteristics', beyond description. They are not like the conditioned phenomena of the three times, which have various distinctions such as arising and ceasing. Therefore, they can generate speech. Furthermore, there are three characteristics that can encompass all forms, namely, self-characteristics. The text is divided into two parts. First, the 'form aggregate' is distinguished into three characteristics: visible form, shape form, and indicative form. Second, 'from one's own location onwards', due to the discussion, it broadly explains that all forms have a total of ten forms, as well as forms of the meditative realms. Question: Why are the 'non-intentional actions of the desire realm' not mentioned? Answer: Because it abandons the false and discusses the real, so it does not distinguish these for the time being. Jingyun (a certain view): If one attains pure concentration (凈定, jing ding) but has not yet fully realized the fruit of transformation mind (變化心果, bianhua xin guo), according to the Hetu-vidya (正理, zhengli), there are three types of mind: first, pure concentration; second, the essence of supernormal powers; third, the result of supernormal powers, namely, the transformation mind and the divine eye and ear. Among these three minds, the transformation of forms involves fourteen transformation minds. The Mahayana school asserts that all of these belong to the realm of form. Among them, the four minds transformed by the desire realm, the transformed aspect, along with the seeing aspect, are both **-related. However, they differ in essence from the transformations of sentient beings in the desire realm, causing changes in the consciousness of others. The so-called 'internal transformation mind realm' is understood as the transformation of forms based on pure concentration, guiding the minds of others. Before the mind is attained, all forms of the pure concentration mind should be the realm of such pure concentration. Pure concentration is the cause of initiating transformation and is also called transformation. The fourteen transformation minds outside of concentration are scattered minds. Briefly speaking, they are called internal transformation minds. Therefore, the form manifested by this pure concentration is also called the 'unfulfilled fruit of transformation mind'. If the transformation mind is initiated, it is called the 'fulfilled fruit of transformation mind'. Within the eighteen realms, it is similar to desire.

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界而非欲界。是上界相化心相分故。其若無漏心變似三界相。名為三界實非三界。是無漏故。如是佛所化作亦爾。若爾化人所化相餘人得見以不。解云。雖非見他所化作塵。然由他所化塵增上力故。前人得變。方似化人所化相現。若爾香味且是上界系耶。似香味實非香味。致令有上界香味。亦無妨難。則準此義似欲界而非欲界。如是似十八界而非十八界。唯是法界所攝。備云。色有三相。一有對有見則顯形表。二有對無見則于自處障餘五色根相。三無見對則定境境界一切境色。當知一切三相總有二種。一十色則前二相。二定色則第三相。八解脫中初三解脫所緣境色。未入正實果心前所緣境。故名未滿。泰云。從凈定起于通果。通果心為引實化心。故修方便時想心所化色。當知此色俱是內化心境法處所攝。未能令他明見化塵。通果之心名未滿心。其所顯色亦是未滿化心之果。若從通果心起滿足化。起滿足化所化諸色。欲能令他見聞覺知故。則實化十色所攝。隨能變心開界系地。基述二釋。一云此三種色總攝一切色盡。一有見有對。謂顯形表是。此中表名作用者。作表示用故。二無見有對色。謂五根餘四塵色。論于自處所障礙余色等下。是總結上二色。言當知一切總有十色。三無見無對色。故云及定地色。今明三色屬自身

者。故唯說彼修方便者所有諸色。則是內化心境。亦是未滿化心果。若正通果所變化色亦屬他人。故此不說。又若得凈定是通果色。修方便者。是彼因色。彼通果色則內化心境。彼方便色則未滿化心果。境是止果故。二云三相者。唯色處中顯形表三最勝偏說。于自處所障礙余色者。乘前後明十一種色。三法觀身語意無常性者。由入出息色身動轉故身是無常。由尋伺故音語得起故語是無常。由想思故意得行世故意是無常。三舉罪者則見聞疑。三欲中。多用功力依緣諸欲謂現前住所有諸欲者。下四欲天欲多依現前諸緣生起。用功念想方從彼生。或後由業異熟用功方始成熟故。三覺悟者三亦三惠。如次配屬。雖后三乘皆具三惠而約相增故爾也。三眼者。法眼亦入慧中故。此明三乘因果同有。不說佛眼故。若依華嚴有十眼。三種心一境性。如其次第則初習業已習行已超度三種作意相應定。又初是聞思惠第二修惠世間三惠相應定也。第三超度者。分別智相應定也。又聞思修相應等持能生無漏真智見故。行謂能緣。相謂境體。行所行相故名行相。此通無漏等持。義釋無分別智無行相故。或行解相狀故名行相。此依有漏三惠位定釋。對治外道以水除垢。辨三凈業者。則身語意三凈業也。言不凈生處超越因故者。三惡趣八無暇名不凈生

【現代漢語翻譯】 現代漢語譯本 者。因此只說那些修行方便的人所擁有的色（Rūpa，物質現象）。這些色是內在轉化的心境，也是未圓滿轉化的心之果。如果真正通達果位所變化的色也屬於他人，因此這裡不討論。又如果獲得清凈禪定是通達果位的色，修行方便的人是那個因位的色。那個通達果位的色是內在轉化的心境，那個方便的色是未圓滿轉化的心之果。境是止的果。二云三相，只是在色處中，顯色、形色、表色這三種最突出地被提及。在自己的處所障礙其他色，是依照前後順序說明十一種色。三法觀察身語意無常性，由於入息出息、色身動轉，所以身是無常的；由於尋伺，聲音語言得以產生，所以語是無常的；由於想和思，意得以執行世間，所以意是無常的。三種舉罪是見、聞、疑。在三種慾望中，多用功力依賴緣起的慾望，指的是現前安住的所有慾望。下四欲天的慾望多依賴現前的各種因緣生起，需要用功念想才能從那裡產生，或者之後由於業的異熟，用功才能開始成熟。三種覺悟也是三種智慧，依次對應。雖然後三乘都具備三種智慧，但這裡是按照各自側重方面來說的。三種眼，因為法眼也包含在智慧中，所以這裡說明三乘的因果都有，沒有說佛眼。如果按照《華嚴經》，有十種眼。三種心一境性，按照次第，分別是初習業、已習行、已超度三種作意相應的禪定。又初習業是聞思慧，已習行是修慧，世間三種智慧相應的禪定。第三超度，是分別智相應的禪定。又聞思修相應的等持能生無漏真智見，所以行指的是能緣，相指的是境的本體，行所行相因此名為行相。這通用於無漏等持，因為義釋無分別智沒有行相。或者行解相狀因此名為行相，這是依據有漏三慧位的禪定來解釋的。爲了對治外道用水除垢，辨別三種凈業，指的是身語意三種凈業。言語不凈的生處超越因，指的是三惡趣和八無暇，被稱為不凈的生處。

【English Translation】 English version Therefore, only those Rūpa (material phenomena) possessed by those who practice skillful means are discussed. These Rūpas are the internalized mind-objects and also the unfulfilled result of the mind's transformation. If the Rūpa transformed by truly attaining the fruition also belongs to others, then it is not discussed here. Furthermore, if obtaining pure Samādhi (concentration) is the Rūpa of attaining fruition, then those who practice skillful means are the Rūpa of that causal stage. That Rūpa of attaining fruition is the internalized mind-object, and that Rūpa of skillful means is the unfulfilled result of the mind's transformation. The object (Viṣaya) is the result of cessation (Nirodha). The 'three characteristics' mentioned refer only to the three most prominent aspects in the realm of Rūpa: visible form (Varṇa), shape (Saṃsthāna), and indication (Lakṣaṇa). Obstructing other Rūpas in one's own place refers to explaining the eleven types of Rūpa in sequence. The three Dharmas (teachings) observe the impermanence (Anitya) of body (Kāya), speech (Vāc), and mind (Citta). Because of inhalation and exhalation, and the movement of the physical body, the body is impermanent. Because of initial thought (Vitarka) and sustained thought (Vicāra), sound and speech arise, so speech is impermanent. Because of thought (Saṃjñā) and volition (Cetanā), the mind is able to operate in the world, so the mind is impermanent. The three accusations (Tryāpad) are seeing (Dṛṣṭa), hearing (Śruta), and doubt (Mati). Among the three desires (Trayo Kāma), the desires that rely on conditions and require much effort refer to all desires that are presently dwelling. The desires of the lower four desire heavens mostly arise depending on various present conditions, requiring effort and contemplation to arise from there, or later, due to the maturation of Karma (action), effort is required for them to mature. The three awakenings (Tryo Bodhi) are also three wisdoms (Tisro Vidyā), corresponding in sequence. Although the later three vehicles (Triyāna) all possess the three wisdoms, it is spoken of here according to their respective emphasis. The three eyes (Trīṇi Cakṣūṃṣi), because the Dharma eye (Dharma-cakṣu) is also included in wisdom, this explains that the cause and effect of the three vehicles are the same, without mentioning the Buddha eye (Buddha-cakṣu). If according to the Avataṃsaka Sūtra (Flower Garland Sutra), there are ten eyes. The three minds with one object-nature (Eka-citta), in sequence, are the Samādhi (concentration) corresponding to the three types of attention (Manaskāra): initial practice (Ādikarmika), practiced conduct (Śikṣita), and transcendence (Atikrānta). Furthermore, the initial practice is the wisdom of hearing and thinking (Śruta-cintā-mayī prajñā), the practiced conduct is the wisdom of cultivation (Bhāvanā-mayī prajñā), and the Samādhi corresponding to the three worldly wisdoms. The third, transcendence, is the Samādhi corresponding to discriminating wisdom (Pratisaṃvidā). Furthermore, the Samādhi corresponding to hearing, thinking, and cultivating can generate the undefiled (Anāsrava) true wisdom and vision, so 'conduct' (Ācāra) refers to what can be cognized (Grahana), and 'characteristic' (Lakṣaṇa) refers to the essence of the object (Viṣaya). The conduct and the object of conduct are therefore called 'conduct-characteristic' (Ācāra-lakṣaṇa). This applies to undefiled Samādhi, because the explanatory meaning (Artha) of non-discriminating wisdom (Nirvikalpa-jñāna) has no conduct-characteristic. Or, the appearance of conduct and understanding is therefore called 'conduct-characteristic,' which is explained based on the Samādhi of the three wisdom positions with defilements (Sāsrava). To counteract the heretics who use water to remove impurities, distinguishing the three pure actions (Triśuddhi) refers to the three pure actions of body, speech, and mind. The 'place of impure birth surpassing the cause' refers to the three evil destinies (Tri-apāya) and the eight unfavorable conditions (Aṣṭākṣaṇa), which are called places of impure birth.

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處。二凈業名超彼因。三牟尼業者則三善業。三法除不正尋中。謂由他所誹毀乃至所起慚愧及愛敬者。於他所誹毀生愧顧他羞恥故。于自所誹毀生慚顧己羞恥故。退失大利深識因緣。倍生慚信名為愛敬。則於三寶無愛敬故名失大利。或於三處各能起三。不須別配。三種最勝無上者。一智無上。謂三智中無我智為根本。初二智為方便。由此三入諦觀故偏說。二行無上。謂四行跡。三解解脫無上。謂不動心解脫。於世間出世間解脫有學無學解脫時解脫。其不動心解脫最無上故。三明者。由愚前際諸法因緣故起常見。愚於後際果法相續故起斷見。愚諸煩惱盡處涅槃故起邪見。為離此三愚立三明也。增四中有四十六門。亦有相違為一門故。念住者。體即是惠。由相應念惠方住境故。言有四法能攝一切所知及智者。一切諸法不出身受心法故。一切智惠不出四念住體。以一切智皆緣身等四境起故。四種縛者。景雲。略五蘊為四境。四境則是縛。以境界相能縛心故。能緣煩惱名粗重縛。論云執取縛者。以彼色身為賴耶執取。此所執取作境縛心名執取縛。亦可色境能系執取之心名執取縛。此論下文則說末那為相縛者。未縛內縛賴耶相而起名為相縛。當知心於身由執取縛所縛者。心於色身生執取時。則為彼身境界所縛。言于受由內領受縛

【現代漢語翻譯】 現代漢語譯本 處。二、凈業（清凈的行業）之名超越了這些因。三、牟尼業（聖人的行業）則是三種善業。三種法可以去除不正當的尋思，即由於他人誹謗而產生的，乃至所產生的慚愧以及愛敬。對於他人誹謗而產生愧疚，顧及他人的羞恥；對於自己被誹謗而產生慚愧，顧及自己的羞恥。喪失大利益和深刻認識因緣的機會，加倍產生慚愧和信任，這叫做愛敬。如果對於三寶沒有愛敬，就叫做失去大利益。或者在三個地方各自能夠產生三種（煩惱），不需要特別對應。三種最殊勝無上的事物：一、智慧無上，指三種智慧中，無我智是根本，前兩種智慧是方便。因為通過這三種智慧進入諦觀，所以特別說明。二、行為無上，指四種行跡。三、解脫無上，指不動心的解脫。在世間和出世間的解脫，有學和無學的解脫，以及時解脫中，不動心的解脫是最殊勝無上的。三明（三種明）：由於對過去諸法因緣的愚昧，產生常見；對未來果法相續的愚昧，產生斷見；對煩惱止息之處涅槃的愚昧，產生邪見。爲了去除這三種愚昧，設立了三明。增加四中（四種中間狀態）有四十六個門，也有因為相違而合併爲一個門的。念住（正念的安住）的本體就是智慧。因為只有與念相應的智慧才能安住在境界上。說有四法能夠涵蓋一切所知和智者，因為一切諸法都離不開身、受、心、法。一切智慧都離不開四念住的本體，因為一切智慧都是緣于身等四境而生起的。四種縛（束縛）：景雲說，概括五蘊為四境，四境就是束縛，因為境界相能夠束縛心。能夠緣取的煩惱叫做粗重縛。論中說『執取縛』，是因為將色身作為阿賴耶識所執取的對象。這種被執取的事物作為境界來束縛心，叫做執取縛。也可以說，色境能夠繫縛執取之心，叫做執取縛。此論下文則說末那識為相縛，未被束縛的內在的阿賴耶識之相生起，叫做相縛。應當知道，心對於身體由於執取縛所束縛，是指心對於色身產生執取時，就被那個身體的境界所束縛。說對於感受由於內在的領受縛（所束縛）。

【English Translation】 English version Here. Second, the name of 'Pure Karma' (pure actions) surpasses these causes. Third, 'Muni Karma' (actions of a sage) refers to the three wholesome actions. The three dharmas eliminate improper thoughts, namely those arising from others' slander, even to the extent of shame and respect. Feeling ashamed due to others' slander involves considering others' shame; feeling remorseful due to one's own slander involves considering one's own shame. Losing great benefit and the opportunity to deeply understand causes and conditions, and instead generating increased shame and trust, is called respect. If there is no respect for the Three Jewels, it is called losing great benefit. Alternatively, in each of the three places, three (afflictions) can arise, without needing specific correspondence. The three most supreme and unsurpassed things: First, unsurpassed wisdom, referring to the wisdom of no-self as the root among the three wisdoms, with the first two wisdoms as means. Because one enters true contemplation through these three wisdoms, it is specifically mentioned. Second, unsurpassed conduct, referring to the four types of conduct. Third, unsurpassed liberation, referring to the liberation of the unmoving mind. Among worldly and supramundane liberation, liberation with learning and without learning, and liberation in due time, the liberation of the unmoving mind is the most supreme and unsurpassed. The Three Clear Knowledges: Due to ignorance of the causes and conditions of past dharmas, the view of permanence arises; due to ignorance of the continuity of future resultant dharmas, the view of annihilation arises; due to ignorance of Nirvana, the cessation of afflictions, wrong views arise. To eliminate these three ignorances, the Three Clear Knowledges are established. Adding the Four Intermediates has forty-six gates, and there are also cases where contradictory gates are combined into one. The essence of Mindfulness (Sati) is wisdom. Because only wisdom that corresponds with mindfulness can abide in the object. It is said that there are four dharmas that can encompass all that is knowable and the wise, because all dharmas do not go beyond the body, feeling, mind, and dharma. All wisdom does not go beyond the essence of the Four Foundations of Mindfulness, because all wisdom arises in relation to the four objects of body, etc. The Four Bonds: Jingyun says that the five aggregates are summarized as four objects, and the four objects are the bonds, because the characteristics of the objects can bind the mind. Afflictions that can be grasped are called the heavy bond. The treatise says 'Grasping Bond' because the physical body is grasped by the Alaya consciousness. This grasped thing binds the mind as an object, which is called the grasping bond. It can also be said that the object of form can bind the grasping mind, which is called the grasping bond. The following text of this treatise says that Manas consciousness is the bond of characteristics, and the characteristics of the inner Alaya consciousness that has not been bound arise, which is called the bond of characteristics. It should be known that the mind is bound to the body by the grasping bond, which means that when the mind grasps the physical body, it is bound by the object of that body. It is said that feeling is bound by the inner receiving bond.

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者。受為境界生執取心。執彼三受定能領納。后以受念住治。言於色等境界相由了別縛所縛者。總執識蘊了別前境及想蘊取境界相。則為彼識蘊及想蘊為境所縛。后以心念住為治。言即于所說身等由貪嗔等大小煩惱執著縛所縛者。執行蘊中大小煩惱緣身等生。則彼行蘊為依生縛。后以法念住為治。基云。四縛者。拘礙其心故名為縛。非必要是煩惱縛性。由心依執身為自體身便縛心。由心俱受深領所緣便縛俱心。由心了別色等為境界。所了別境乃拘於心。則由如前身等三法相應煩惱俱染惱心故名為縛。觀四為境深生厭患立四念住。所依內身縛能依心。能緣俱受五分位別常與心俱。所了境界縛能了心。及諸煩惱雜染俱心。故立四縛。又有四種欲勒為先乃至能得善法及能增長者。則四正斷。斷現行諸不善法者。是律儀斷。斷彼系者謂斷斷。未生惡法名彼系故。能得善法謂修習斷。及能增長謂防護斷。又有四種為欲住心乃至觀察諸法者。此解四神足。義有兩重。一以定體為神。作用難測故。欲等為因生定名足。約彼四足取所生定。第二依定功德名神。難測量故。欲勤等四所生定體與彼所生功德為足。又有四種心定心住者。簡別散地名心定。內住一境名心住。四種所知真實則是四諦。四種想為先戲論縛者。依七有想故除有頂。舍

【現代漢語翻譯】 現代漢語譯本： 這些人。因為領受而對境界產生執取之心。執著于這三種感受，認為它們一定能夠被領納。之後用受念住來對治。說到因為色等境界相的了別而受到束縛的人。總的來說，就是執著于識蘊對前境的了別，以及想蘊對境界相的攝取。那麼，這個識蘊和想蘊就成了束縛。之後用心念住來對治。說到因為貪嗔等大小煩惱對身等的執著而受到束縛的人。就是指行蘊中，大小煩惱緣于身等而生。那麼，這個行蘊就成了所依之生的束縛。之後用法念住來對治。 窺基（Kuiji）說：『四縛，因為拘礙其心所以稱為縛。不一定必須是煩惱的縛性。因為心依執身體作為自體，身體就束縛了心。因為心與感受一同深刻領納所緣，感受就束縛了心。因為心了別色等作為境界，所了別的境界就拘礙了心。』那麼，由於像前面所說的身等三種法，與相應的煩惱一同染污惱亂心，所以稱為縛。觀察這四種作為境界，深深地產生厭惡，建立四念住。所依的內身束縛能依的心，能緣的感受在五種位別中常常與心同在，所了別的境界束縛能了的心，以及各種煩惱雜染的心。所以建立四縛。還有四種以欲為先，乃至能夠獲得善法以及能夠增長善法的，就是四正斷。斷除現行的各種不善法，是律儀斷。斷除與它們相關的，就是斷斷。未生的惡法稱為與它們相關。能夠獲得善法，稱為修習斷。以及能夠增長善法，稱為防護斷。還有四種爲了想要安住心，乃至觀察諸法的，這是解釋四神足。意義有兩重。一種是以定體為神，作用難以測度。欲等作為產生定的原因，稱為足。根據這四足來取所產生的定。第二種是依據定的功德稱為神，難以測量。欲、勤等四種所產生的定體，與它們所產生的功德作為足。還有四種心定心住，是簡別散亂之地，稱為心定。內心安住於一個境界，稱為心住。四種所知的真實，就是四諦（Satya）。四種以想為先的戲論束縛，是依據七有想，所以除去有頂（abhavagra）。捨棄。

【English Translation】 English version: These people. Because of receiving, a mind of attachment arises towards the realm. Attaching to these three feelings, believing they can certainly be received. Afterwards, use the feeling-mindfulness to counteract it. Speaking of those who are bound by the discrimination of forms and other realms. Generally speaking, it is clinging to the consciousness aggregate's (Vijnana-skandha) discrimination of the front realm, and the perception aggregate's (Samjna-skandha) grasping of the realm's characteristics. Then, this consciousness aggregate and perception aggregate become the bonds. Afterwards, use the mind-mindfulness to counteract it. Speaking of those who are bound by attachment to the body and so on due to great and small afflictions such as greed and anger. It refers to the volitional aggregate (Samskara-skandha) in which great and small afflictions arise based on the body and so on. Then, this volitional aggregate becomes the bond of dependent arising. Afterwards, use the dharma-mindfulness to counteract it. Kuiji said: 'The four bonds, because they restrain the mind, are called bonds. It is not necessarily the nature of afflictions that bind. Because the mind relies on and clings to the body as its self, the body binds the mind. Because the mind deeply receives and grasps what is perceived, the feeling binds the mind. Because the mind discriminates forms and so on as realms, the discriminated realm restrains the mind.' Then, because the three dharmas such as the body mentioned earlier, together with corresponding afflictions, defile and trouble the mind, they are called bonds. Observing these four as realms, deeply generating aversion, establishing the four mindfulnesses. The dependent inner body binds the relying mind, the able-to-perceive feeling is always with the mind in five divisions, the discriminated realm binds the able-to-discriminate mind, and all the afflictions defile the mind together. Therefore, the four bonds are established. Furthermore, there are four kinds that take desire as the lead, until one can obtain good dharmas and increase them, these are the four right efforts (Samyak-pradhana). Cutting off the currently arising unwholesome dharmas is the restraint-effort. Cutting off what is related to them is the cutting-off-effort. Unborn evil dharmas are called related to them. Being able to obtain good dharmas is called the cultivation-effort. And being able to increase good dharmas is called the protection-effort. Furthermore, there are four kinds for wanting to abide the mind, until observing all dharmas, this explains the four psychic powers (rddhi). The meaning has two aspects. One is to take the essence of samadhi as psychic power, its function is difficult to measure. Desire and so on are the causes of generating samadhi, called feet. According to these four feet, take the samadhi that is produced. The second is to rely on the merits of samadhi to call it psychic power, difficult to measure. The essence of samadhi produced by desire, diligence, and so on, and the merits produced by them are the feet. Furthermore, there are four kinds of mind-fixation and mind-abiding, which are to distinguish the scattered ground, called mind-fixation. The inner mind abides in one realm, called mind-abiding. The four kinds of known truth are the four noble truths (Satya). The four kinds of discursive bonds that take thought as the lead, are based on the seven existences, so the peak of existence (abhavagra) is removed. Abandon.

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無量唯言除欲貪者。同大智度論如第十二卷記中會。又有四種至樂修正道者。此解四聖種。此中乃至心離散亂。是釋三聖種。次樂斷煩惱修正道者。第四聖種。次明四種預流支。則是四不壞凈信戒二為體。又明四預流支還同婆沙。四智者。謂一緣欲界名為現見。則是為法智。二非現見則是比智。第三等智。四他心智。基公解云。有漏他心智不知無漏心。亦不知彼能緣自證分等。不知彼能知智。謂自心不自見故。無漏他心智慧知有漏無漏心亦知能知智。佛智后三分遍能知自故。然未必作道四行。亦未必通餘人。今解言有漏他心通智不知無漏心者。此據二乘而作是說。菩薩有漏他心智亦能知無漏心故。智度論第四十卷云。菩薩未成佛。云何知聲聞辟支佛無漏心。答曰。汝聲聞法中爾。摩訶衍法中。菩薩得無生法忍斷結使。世世常不失六神通。以有漏他心智慧知無漏心。何況以無漏他心智。又大乘中菩薩他心智通知三界無漏。一切心心法皆能通達。如十地論中說。生者人中心小。欲天心廣。色天無色界二解脫心乃至無量。如經小心廣心無量心。菩薩以他心智如實念知。問曰。何故不說知四無色心。但言二無色解脫。答上二空心非無邊非無量故。故不說。次則四諦智。又有四法能盡上等者有三說。一云則四法跡。於七方便見道

【現代漢語翻譯】 現代漢語譯本 無量唯言除欲貪者，與《大智度論》第十二卷的記載相符。又有四種至樂修正道者，這是解釋四聖種（指聖弟子所應具足的四種清凈德行）。其中『乃至心離散亂』，是解釋三聖種。其次，『樂斷煩惱修正道者』，是第四聖種。 接下來闡明四種預流支（證入聖流的四個條件），實際上是以四不壞凈（對佛、法、僧、戒的堅定信心）和戒為體。 又闡明四預流支與《婆沙論》相同。四智指的是：一、緣欲界名為現見，這就是法智（對法的如實知見）；二、非現見則是比智（通過比較推理得到的智慧）；三、等智；四、他心智（瞭解他人內心的智慧）。 窺基的解釋是：有漏的他心智無法知曉無漏的心，也無法知曉彼心能緣自證分等等，無法知曉彼心能知之智，因為自心不能自見。無漏的他心智既能知曉有漏的心，也能知曉無漏的心，也能知曉能知之智。佛智在後三分（指佛智的后一部分）普遍能夠知曉自身。然而，未必會修作道四行（四種修行方法），也未必能通達其他人。 現在解釋說有漏的他心通智不知無漏心，這是根據二乘（聲聞乘和緣覺乘）而說的。菩薩的有漏他心智也能知曉無漏心。如《智度論》第四十卷所說：菩薩未成佛時，如何知曉聲聞、辟支佛的無漏心？回答說：這是在你們聲聞法中是這樣。在摩訶衍法（大乘佛法）中，菩薩得到無生法忍（對諸法不生不滅的深刻體悟）並斷除結使（煩惱），世世常常不失去六神通（六種超自然能力），因此以有漏的他心智慧知曉無漏心，更何況以無漏的他心智呢？ 又在大乘中，菩薩的他心智通達三界（欲界、色界、無色界）的無漏心，一切心和心法都能通達。如《十地論》中所說：眾生中人的心小，欲天的心廣，色天無**二解脫心乃至無量。如經中所說的小心、廣心、無量心。菩薩以他心智如實地念知。 問：為什麼不說知曉四無色心，只說二無色解脫？答：因為上二空心（指非想非非想處天和無所有處天的心）並非無邊也非無量，所以不說。 接下來是四諦智（對苦、集、滅、道四聖諦的智慧）。又有四法能盡上等者，有三種說法。一種說法是四法跡，在七方便（七種修行方法）見道（證悟真理的道路）。

【English Translation】 English version The 'unlimited' only refers to eliminating desire and greed, which aligns with the record in the twelfth volume of the Mahaprajnaparamita Shastra (Great Treatise on the Perfection of Wisdom). Furthermore, there are four kinds of supreme bliss for those who cultivate the correct path; this explains the Four Noble Lineages (the four pure practices a noble disciple should possess). Among them, 'even to the point of the mind being free from distraction' explains the Three Noble Lineages. Next, 'finding joy in severing afflictions and cultivating the correct path' is the Fourth Noble Lineage. Next, it clarifies the four streams of entering the stream (the four conditions for entering the stream of enlightenment), which are actually based on the four kinds of unwavering pure faith (in the Buddha, Dharma, Sangha, and precepts) and precepts. It also clarifies that the four streams of entering the stream are the same as in the Vibhasa. The four wisdoms refer to: first, perceiving the desire realm is called direct perception, which is the Wisdom of Dharma (true understanding of the Dharma); second, non-direct perception is inferential wisdom (wisdom obtained through comparative reasoning); third, equal wisdom; fourth, the wisdom of knowing others' minds (the wisdom to understand the minds of others). Kuiji's explanation is: the contaminated wisdom of knowing others' minds cannot know the uncontaminated mind, nor can it know that mind's ability to perceive its own self-cognition, etc., nor can it know the wisdom that knows that mind, because the mind cannot see itself. The uncontaminated wisdom of knowing others' minds can know both the contaminated and uncontaminated minds, and can also know the wisdom that knows. The Buddha's wisdom in the latter three parts (referring to the latter part of the Buddha's wisdom) can universally know itself. However, it may not necessarily cultivate the four practices of the path, nor can it necessarily understand others. Now, explaining that the contaminated wisdom of knowing others' minds does not know the uncontaminated mind is based on the Two Vehicles (the Hearer Vehicle and the Solitary Realizer Vehicle). The Bodhisattva's contaminated wisdom of knowing others' minds can also know the uncontaminated mind. As the fortieth volume of the Mahaprajnaparamita Shastra says: When a Bodhisattva has not yet become a Buddha, how can they know the uncontaminated minds of Hearers and Solitary Realizers? The answer is: that is how it is in your Hearer Vehicle. In the Mahayana Vehicle (Great Vehicle of Buddhism), the Bodhisattva obtains the forbearance of the unproduced Dharma (a profound realization of the non-arising and non-ceasing of all phenomena) and severs the bonds of affliction, and in every lifetime, they never lose the six supernormal powers, so with the contaminated wisdom of knowing others' minds, they can know the uncontaminated mind, let alone with the uncontaminated wisdom of knowing others' minds? Furthermore, in the Mahayana, the Bodhisattva's wisdom of knowing others' minds penetrates the uncontaminated minds of the three realms (the desire realm, the form realm, and the formless realm), and can understand all minds and mental phenomena. As the Ten Stages Sutra says: Among sentient beings, the mind of humans is small, the mind of the desire heavens is vast, and the mind of the form heavens has no ** two liberations, even to the point of being immeasurable. As the sutra says, small mind, vast mind, immeasurable mind. The Bodhisattva knows and remembers truthfully with the wisdom of knowing others' minds. Question: Why not say knowing the four formless minds, but only say two formless liberations? Answer: Because the minds of the upper two emptiness realms (referring to the minds of the Realm of Neither Perception nor Non-Perception and the Realm of Nothingness) are neither boundless nor immeasurable, so they are not mentioned. Next is the wisdom of the Four Noble Truths (wisdom regarding the Four Noble Truths of suffering, its origin, its cessation, and the path to its cessation). Furthermore, there are three explanations for the four dharmas that can exhaust the above, etc. One explanation is the four traces of Dharma, in the seven expedient means (seven practices) to see the path (the path to realizing the truth).

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修道無學道中。能盡上漏為足跡故。二云。四跡者。一得有漏惠則七方便。二見道位已缺諸煩惱及業果事。三修道位無餘永斷諸煩惱事。四無學道無餘永斷諸煩惱事。如所得道轉更修習諸煩惱事。通上三處除有漏惠三云。有漏惠是加行道。二缺諸煩惱無間道。三缺諸事解脫道。除諸粗重及果法故。四為無餘斷諸煩惱事故。如前所得轉更修習是勝進道。四護者。泰師云。約最勝子釋論。離不平等名為命護。飲食知量名為力護。思擇修習二力則煩惱護也。正離加行無分別智是正方便。基師釋。一命護者。不惜身命護持正法。或護他命根而不損壞。或護自正命不起惡業。二力護者。謂護智惠摧眾魔怨。或護身力為利益他。或護五力摧怨不屈。心煩惱護者。護諸煩惱不染污心。為護正法起諸煩惱。驅遣惡人壞正法者。正方便護者。善巧方便習行正法。又有四種能得正見乃至專注一緣者。泰云。此應四法跡。由無貪無嗔正念三種故行時清凈。由后正定住時清凈。應勘釋論。基云。于境不順不貪也。于境不違不嗔也。正知而行不癡也。此之三種行緣諸境行正行時清凈。專注一緣正念也。此後一種住時清凈也。景雲。前三散心緣境名行時清凈。后之一種則住止定名住時清凈。四行能證明及解脫者。由念力故得宿命明。由眼得死生智明

【現代漢語翻譯】 現代漢語譯本 在修道和無學道中，能夠完全斷盡上漏，這是其足跡的體現。二種說法是：四種足跡，一是獲得有漏智慧，這是七方便（sapta upāyas）道；二是見道位，已經斷除了諸煩惱以及業果之事；三是修道位，無餘永斷諸煩惱之事；四是無學道，無餘永斷諸煩惱之事。如同所獲得的道，進一步修習諸煩惱之事。總括以上三處，除了有漏智慧。三種說法是：有漏智慧是加行道（prayoga-mārga）；二是斷除諸煩惱的無間道（anantara-mārga）；三是斷除諸事的解脫道（vimukti-mārga），因為斷除了諸粗重以及果法的緣故；四是爲了無餘斷除諸煩惱之事。如同先前所獲得的，進一步修習是勝進道（viseṣa-mārga）。 四種守護是：泰法師說，根據最勝子（Jina-putra）的解釋，遠離不平等心名為命護；飲食知量名為力護；思擇和修習兩種力量則是煩惱護。正確地遠離加行和無分別智是正方便。窺基法師解釋：一是命護，不惜身命護持正法，或者守護他人的性命根而不損壞，或者守護自己的正命不起惡業。二是力護，是指守護智慧摧毀眾魔怨，或者守護身力爲了利益他人，或者守護五力摧毀怨敵而不屈服。心煩惱護，是守護諸煩惱不染污心，爲了守護正法而生起諸煩惱，驅逐破壞正法的惡人。正方便護，是善巧方便地習行正法。 又有四種能夠獲得正見乃至專注一緣：泰法師說，這應該是四法跡，由於無貪、無嗔、正念三種原因，所以在行走時清凈；由於後面的正定，所以在住止時清凈。應該參考釋論。窺基法師說，對於境界不順不貪著；對於境界不違不嗔恨；正知而行不愚癡。這三種在行走時緣諸境界，行走時清凈。專注一緣是正念。這后一種在住止時清凈。景法師說，前三種散心緣境，名為行走時清凈；后一種則住止於定，名為住止時清凈。四行能夠證明和解脫：由於念力，所以能夠獲得宿命明（pūrva-nivāsānusmṛti-jñāna）；由於眼，能夠獲得死生智明（cyuty-utpāda-jñāna）。

【English Translation】 English version In the path of cultivation and the path of no-more-learning, being able to completely exhaust the outflows (āsrava) is the manifestation of its footprints. The second explanation is: the four footprints are, first, obtaining wisdom with outflows, which is the seven expedient (sapta upāyas) paths; second, the stage of seeing the path, having already cut off all afflictions and the affairs of karmic consequences; third, the stage of cultivating the path, completely and permanently cutting off all afflictions; fourth, the path of no-more-learning, completely and permanently cutting off all afflictions. Like the path that has been obtained, further cultivating the affairs of all afflictions. Summarizing the above three places, except for wisdom with outflows. The three explanations are: wisdom with outflows is the path of application (prayoga-mārga); second, the path of immediate contiguity (anantara-mārga) of cutting off all afflictions; third, the path of liberation (vimukti-mārga) of cutting off all affairs, because of cutting off all heaviness and the law of consequences; fourth, it is for the sake of completely cutting off all afflictions. Like what was previously obtained, further cultivation is the path of surpassing progress (viseṣa-mārga). The four protections are: Master Tai said, according to the explanation of the Jina-putra (Jina-putra), being away from inequality is called life protection; knowing the measure of food and drink is called strength protection; contemplating and cultivating the two strengths are affliction protection. Correctly being away from application and non-discriminating wisdom is the right expedient. Master Kuiji explained: first is life protection, not sparing life to protect and uphold the right Dharma, or protecting the life roots of others without damaging them, or protecting one's own right life without arising evil karma. Second is strength protection, which refers to protecting wisdom to destroy the demonic enemies, or protecting physical strength for the benefit of others, or protecting the five strengths to destroy enemies without yielding. Mind affliction protection is protecting all afflictions from defiling the mind, arising all afflictions for the sake of protecting the right Dharma, driving away evil people who destroy the right Dharma. Right expedient protection is skillfully and expediently practicing the right Dharma. Furthermore, there are four kinds that can obtain right view and even focus on one object: Master Tai said, this should be the four traces of Dharma, because of the three reasons of non-greed, non-hatred, and right mindfulness, so it is pure when walking; because of the subsequent right concentration, it is pure when dwelling. The commentary should be consulted. Master Kuiji said, not being greedy for the environment that is not favorable; not being angry for the environment that is not contrary; rightly knowing and acting without ignorance. These three are related to all environments when walking, and it is pure when walking. Focusing on one object is right mindfulness. This latter one is pure when dwelling. Master Jing said, the former three scattered minds are related to the environment, called pure when walking; the latter one dwells in concentration, called pure when dwelling. The four practices can prove and liberate: because of the power of mindfulness, one can obtain the knowledge of past lives (pūrva-nivāsānusmṛti-jñāna); because of the eye, one can obtain the knowledge of death and rebirth (cyuty-utpāda-jñāna).

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。由惠得漏盡明。又后一依身故證二解脫身者。則五蘊之身。四者輕等動性者。基云。謂風能造與所造輕相似故名輕等。由風性動故名輕等動性也。次則四食。四法為識足跡。謂四識住。基師解。見已趣向五根色。取為所緣六境色。所依境界俱有。如次配根五塵法處。今亦可所依五根境界者。五塵及隨法處色。俱有建立者。識與根境不相離而建立也。四種希求之愛者。有無有愛合為第四。不了涅槃應煩惱得。而執身斷則是涅槃。遂計自身齊此無有。愛身無有名無有愛。四法能令作不應作。所謂貪嗔怖無明。四問記論者。謂一向記等四論。人四記者。於法實相。如問如來法身是真覺性等。應一向記。言爾顯了。問人果勝劣。應分別記。望無為劣望余為勝。隱密非顯了。問義亦非一向問。問人勝劣。應詰問記。汝何所方如是展轉觀彼曲意返詰無窮。問實有情作者受者。應舍置記。法四記者。於法實相問真如常耶。應一向記。問諸有漏身中業果異熟當受生耶。潤惑盡者異熟不生。潤惑未盡者異熟當生。觀其諂意問請說法。但應返問不應開釋。問蘊實法當爲有無耶。應舍置記。記謂記別。記別解說故。泛論置記有二種。或有言說。或無言說。有言說者。若言汝問此不應記。雖復有言以遮止故。名為置記。或有默然于理得勝。亦

【現代漢語翻譯】 現代漢語譯本：由智慧獲得無漏的明智。又，后一個依憑（依身）的緣故，可以證得二種解脫之身，也就是五蘊之身。四者，輕等動性，窺基大師解釋說：『所謂風，能夠創造和被創造的事物，與輕相似，所以名為輕等。由於風的性質是動，所以名為輕等動性。』其次是四食。四法是識的足跡，也就是四識住。窺基大師解釋說：『見到后趨向五根的色，取為所緣的六境色，所依的境界都存在。』依次對應根、五塵、法處。現在也可以說所依的五根境界，就是五塵以及隨法處色，都存在，識與根境不相離而建立。四種希求的愛，有愛、無有愛合為第四種。不瞭解涅槃，認為煩惱應該得到，而執著于身體斷滅就是涅槃，於是認為自身到此就沒有了，愛身體，沒有名，沒有愛。四法能使人做不應該做的事，就是貪、嗔、怖、無明。四問記論，就是一向記等四種論。人四記，對於法的真實相，如果問如來法身是真覺性等，應該一向記，說『是』，顯了。問人的果報是殊勝還是低劣，應該分別記，相對於無為是低劣，相對於其他是有勝。隱秘而非顯了。問義也不是一向問。問人是殊勝還是低劣，應該詰問記，『你以什麼為標準』，這樣輾轉觀察對方的曲意，反詰無窮。問實際存在的情是作者還是受者，應該舍置記。法四記，對於法的真實相，如果問真如是常還是無常，應該一向記。問各種有漏身中的業果異熟應當受生嗎？如果潤生的惑已經斷盡，異熟就不會產生；如果潤生的惑沒有斷盡，異熟就會產生。觀察對方的諂媚之意，問請說法，只應該反問，不應該開釋。問蘊是實法還是當爲有無，應該舍置記。記就是記別，記別解說。泛論舍置記有兩種，或者有言說，或者沒有言說。有言說，如果說『你問的這個不應該記』，雖然有言語，但因為遮止的緣故，名為舍置記。或者沉默不語，在道理上獲得勝利，也 English version: From wisdom arises the undefiled clarity. Furthermore, the latter, relying on the body (依身), can prove the two liberation bodies, which is the body of the five aggregates (五蘊). Fourth, 'lightness and mobility' (輕等動性), which Master Kuiji (窺基) explains as: 'So-called wind, capable of creating and being created, is similar to lightness, hence the name lightness. Because the nature of wind is movement, hence the name lightness and mobility.' Next are the four foods (四食). The four dharmas are the footprints of consciousness (識), which are the four abodes of consciousness (四識住). Master Kuiji explains: 'After seeing, it tends towards the form (色) of the five roots (五根), taking the form of the six objects (六境) as what is cognized, the dependent realms all exist.' Corresponding in order to the roots, the five dusts (五塵), and the dharma-realm (法處). Now it can also be said that the dependent realms of the five roots are the five dusts and the forms of the dharma-realm, all of which exist, consciousness and the root-realms are established without separation. The four kinds of craving (愛) that are sought, existence-craving (有愛) and non-existence-craving (無有愛) combine to form the fourth kind. Not understanding Nirvana (涅槃), thinking that afflictions (煩惱) should be obtained, and clinging to the cessation of the body as Nirvana, thus thinking that oneself ceases to exist here, craving for the body, without name, without craving. The four dharmas can cause people to do what should not be done, which are greed (貪), hatred (嗔), fear (怖), and ignorance (無明). The four types of questions and answers (四問記論) are the four types of treatises such as the definitive answer (一向記). The four answers regarding people (人四記), regarding the true nature of the dharma, if asked whether the Dharmakaya (法身) of the Tathagata (如來) is true awakened nature, etc., should be answered definitively, saying 'yes', clearly. If asked whether the result of a person is superior or inferior, it should be answered separately, inferior relative to the unconditioned (無為), superior relative to others. Hidden and not clear. Asking about the meaning is also not a definitive question. If asked whether a person is superior or inferior, it should be answered with a counter-question, 'By what standard do you measure?', thus observing the other party's twisted intentions in turn, endlessly questioning back. If asked whether the actually existing sentient being (有情) is the actor or the receiver, it should be set aside. The four answers regarding dharma (法四記), regarding the true nature of the dharma, if asked whether Suchness (真如) is permanent or impermanent, it should be answered definitively. If asked whether the karmic results (業果) and ripening (異熟) in the various defiled bodies (有漏身) should be received, if the defilements that moisten rebirth have been exhausted, the ripening will not arise; if the defilements that moisten rebirth have not been exhausted, the ripening will arise. Observing the other party's flattering intention, asking to explain the dharma, one should only counter-question, not explain. If asked whether the aggregates (蘊) are real dharmas or should be considered existent or non-existent, it should be set aside. 'Answer' (記) means 'distinguishing' (記別), distinguishing and explaining. Generally speaking, setting aside an answer has two types, either with words or without words. With words, if one says 'This question you asked should not be answered', although there are words, because of the prohibition, it is called setting aside the answer. Or remaining silent, gaining victory in reason, also.

【English Translation】 English version: From wisdom arises the undefiled clarity. Furthermore, the latter, relying on the body (依身), can prove the two liberation bodies, which is the body of the five aggregates (五蘊). Fourth, 'lightness and mobility' (輕等動性), which Master Kuiji (窺基) explains as: 'So-called wind, capable of creating and being created, is similar to lightness, hence the name lightness. Because the nature of wind is movement, hence the name lightness and mobility.' Next are the four foods (四食). The four dharmas are the footprints of consciousness (識), which are the four abodes of consciousness (四識住). Master Kuiji explains: 'After seeing, it tends towards the form (色) of the five roots (五根), taking the form of the six objects (六境) as what is cognized, the dependent realms all exist.' Corresponding in order to the roots, the five dusts (五塵), and the dharma-realm (法處). Now it can also be said that the dependent realms of the five roots are the five dusts and the forms of the dharma-realm, all of which exist, consciousness and the root-realms are established without separation. The four kinds of craving (愛) that are sought, existence-craving (有愛) and non-existence-craving (無有愛) combine to form the fourth kind. Not understanding Nirvana (涅槃), thinking that afflictions (煩惱) should be obtained, and clinging to the cessation of the body as Nirvana, thus thinking that oneself ceases to exist here, craving for the body, without name, without craving. The four dharmas can cause people to do what should not be done, which are greed (貪), hatred (嗔), fear (怖), and ignorance (無明). The four types of questions and answers (四問記論) are the four types of treatises such as the definitive answer (一向記). The four answers regarding people (人四記), regarding the true nature of the dharma, if asked whether the Dharmakaya (法身) of the Tathagata (如來) is true awakened nature, etc., should be answered definitively, saying 'yes', clearly. If asked whether the result of a person is superior or inferior, it should be answered separately, inferior relative to the unconditioned (無為), superior relative to others. Hidden and not clear. Asking about the meaning is also not a definitive question. If asked whether a person is superior or inferior, it should be answered with a counter-question, 'By what standard do you measure?', thus observing the other party's twisted intentions in turn, endlessly questioning back. If asked whether the actually existing sentient being (有情) is the actor or the receiver, it should be set aside. The four answers regarding dharma (法四記), regarding the true nature of the dharma, if asked whether Suchness (真如) is permanent or impermanent, it should be answered definitively. If asked whether the karmic results (業果) and ripening (異熟) in the various defiled bodies (有漏身) should be received, if the defilements that moisten rebirth have been exhausted, the ripening will not arise; if the defilements that moisten rebirth have not been exhausted, the ripening will arise. Observing the other party's flattering intention, asking to explain the dharma, one should only counter-question, not explain. If asked whether the aggregates (蘊) are real dharmas or should be considered existent or non-existent, it should be set aside. 'Answer' (記) means 'distinguishing' (記別), distinguishing and explaining. Generally speaking, setting aside an answer has two types, either with words or without words. With words, if one says 'This question you asked should not be answered', although there are words, because of the prohibition, it is called setting aside the answer. Or remaining silent, gaining victory in reason, also.

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名置記。如婆秀羅默然不答奢提羅事。四種攝眾方便者。則四攝事。佈施愛語利行同事。如次配之。四死如前第五卷解。復有四清凈道一非功用根滿等者。此則四行跡。謂苦遲通。苦速通。樂遲通。樂速通。如次配之。鈍根名遲。利根名速。未至及無色地名苦。定惠偏故。根本靜慮名樂雙道轉故。雖未至地名有喜樂。未圓滿故但名為苦。功用根者。謂練根也。然菩薩地依凡聖差別與此不同。乃至聲聞地當辨。四清凈道中。如婆沙說。對法名正法調伏名毗尼。今此不舉對法者。前二大分多是佛說。第三雖有佛說然多是聖弟子說。故此文中略不舉也。一樂而非利益等者。生死饒益名樂。出世饒益名利。等義差別準知。謂諸國王及祠祀主馬祠祀者。其諸國王恒懷憂懼討怨敵等。能令自他俱任苦故。其祠祀主起極自在。自殺馬等以為祠祀。能令自他俱苦非福。四種語失者。謂虛誑離間粗惡雜穢。增五中有二十四種五門。五種諸欲粗重隨遂行聚是有漏五蘊。相違則是無漏五蘊。五種失利養因行等。景雲。此明失利因。若於是處受用利養者。謂檀越家。護此處所不聽餘僧往彼。則是家慳。若從彼得者。是第二從施主。則施主慳。若所得物者。是所施物慳若所為得者。為由名聞故得。第四名聞慳。若如是得者。依諸等例普得施物。護

【現代漢語翻譯】 現代漢語譯本 名置記（命名和記錄）。例如，婆秀羅（婆藪仙人，古代印度神話人物）默然不回答奢提羅（地名）的事情。 四種攝眾方便，就是四攝事（四種菩薩攝化眾生的方法）：佈施、愛語、利行、同事。依次對應。 四死如前第五卷所解釋。 又有四清凈道，一非功用根滿等，這就是四行跡（四種修行道路）：苦遲通（痛苦緩慢通達）、苦速通（痛苦快速通達）、樂遲通（快樂緩慢通達）、樂速通（快樂快速通達）。依次對應。 鈍根（根器遲鈍）名為遲，利根（根器敏銳）名為速。未至定（色界定之前的預備階段）及無色地（無色界四空定）名為苦，因為定和慧不平衡的緣故。根本靜慮（色界四禪定）名為樂，因為定慧雙修的緣故。雖然未至定也名為有喜樂，但因為未圓滿，所以只名為苦。功用根，指的是練根（通過修行使根器更加敏銳）。然而菩薩地的修行，依據凡夫和聖人的差別，與此不同，乃至聲聞地的修行，應當辨明。 四清凈道中，如《婆沙論》所說，對法（阿毗達磨，佛教經論）名為正法，調伏（戒律）名為毗尼。現在這裡不提對法，是因為前兩大部分多是佛陀所說，第三部分雖然有佛陀所說，但多是聖弟子所說，所以此文中省略不提。 一樂而非利益等，生死方面的饒益名為樂，出世方面的饒益名為利。等等意義的差別可以類推得知。例如諸國王以及祠祀主（祭祀的主持者），馬祠祀者（以馬作為祭品的祭祀者）。那些國王常常懷有憂慮，討伐怨敵等等，能使自己和他人一同受苦。那些祠祀主，發起極端的自在，宰殺馬匹等等作為祭祀，能使自己和他人一同受苦，而不是帶來福報。 四種語失，指的是虛誑（虛假欺騙）、離間（挑撥離間）、粗惡（粗魯惡毒）、雜穢（雜亂污穢）。 增五中有二十四種五門（五種根門）。五種諸欲粗重隨遂行聚是有漏五蘊（有煩惱和業力的五蘊）。相反則是無漏五蘊（沒有煩惱和業力的五蘊）。 五種失利養因行等。景雲（人名）。這裡說明失去利養的原因。如果在這個地方受用利養，指的是檀越家（施主家）。保護這個地方，不讓其他僧人前往，這就是家慳（對施主家的慳吝）。如果從那裡得到利養，這是第二種，從施主那裡得到，就是施主慳（施主慳吝）。如果所得的物品，是對所施之物的慳吝。如果因為什麼而得到利養，因為名聞利養而得到，第四種是名聞慳（對名聞利養的慳吝）。如果像這樣得到利養，依據各種例子普遍得到施捨之物，加以保護。

【English Translation】 English version Naming and recording. For example, Vasura (a figure in ancient Indian mythology) remained silent and did not answer about the affairs of Satiro (a place name). The four means of gathering followers are the four Sangraha-vastus (four ways for Bodhisattvas to gather and convert sentient beings): Dāna (giving), Priyavacana (kind speech), Arthakriya (beneficial action), and Samanarthata (cooperation). They correspond in order. The four deaths are explained in the previous fifth volume. There are also four paths of purification, one being non-effort, complete roots, etc. These are the four practices: painful and slow to penetrate, painful and quick to penetrate, pleasant and slow to penetrate, pleasant and quick to penetrate. They correspond in order. Those with dull faculties are called slow, and those with sharp faculties are called quick. The stage before reaching Dhyana (form realm meditation) and the formless realms are called painful, because the concentration and wisdom are unbalanced. The fundamental Dhyana (four Dhyanas of the form realm) is called pleasant, because concentration and wisdom are cultivated together. Although the stage before reaching Dhyana is also called having joy and pleasure, it is only called painful because it is not complete. 'Effort roots' refers to refining the roots (making the faculties sharper through practice). However, the practice of the Bodhisattva grounds differs from this based on the difference between ordinary beings and sages, and even the practice of the Sravaka grounds should be distinguished. Among the four paths of purification, as stated in the Vibhasa, Abhidharma (Buddhist treatises) is called the Dharma, and Vinaya (discipline) is called the Vinaya. The reason why Abhidharma is not mentioned here is that the first two major parts are mostly spoken by the Buddha, and although the third part is spoken by the Buddha, it is mostly spoken by the holy disciples, so it is omitted in this text. One is pleasure but not benefit, etc. Benefit in terms of Samsara (cycle of birth and death) is called pleasure, and benefit in terms of transcendence is called benefit. The differences in meaning can be inferred. For example, kings and sacrificial masters (those who preside over sacrifices), and those who sacrifice horses. Those kings often harbor worries, attacking enemies, etc., which can cause suffering to themselves and others. Those sacrificial masters initiate extreme freedom, slaughtering horses, etc., as sacrifices, which can cause suffering to themselves and others, rather than bringing blessings. The four kinds of speech faults refer to false and deceptive, divisive, coarse and evil, and mixed and impure. Adding five, there are twenty-four kinds of five gates (five sense organs). The five kinds of desires, heavy and following the aggregates, are the five aggregates with outflows (five aggregates with afflictions and karma). The opposite is the five aggregates without outflows (five aggregates without afflictions and karma). The five kinds of causes and actions that lead to loss of benefits, etc. Jingyun (a person's name). This explains the reason for losing benefits. If one enjoys benefits in this place, it refers to the house of the Danapati (donor's house). Protecting this place and not allowing other monks to go there is family stinginess (stinginess towards the donor's family). If one obtains benefits from there, this is the second kind, obtaining from the donor, which is donor stinginess (the donor's stinginess). If the obtained object is stinginess towards the object given. If one obtains benefits because of something, obtaining because of fame and gain, the fourth kind is fame and gain stinginess (stinginess towards fame and gain). If one obtains benefits in this way, according to various examples, one universally obtains the objects of giving and protects them.

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惜此處名處所慳。次總結言於此諸處心生吝惜者。謂於前五處生吝惜故。于現在中失其利養及於未來五失利養。泰云。若得利養如國家處。若從彼施主得。若所得財物等。若所為如持戒得。若方便如求請等。基云。此則成實論所說五慳。若於是處受用利養則是處慳。若從彼得者則是家慳亦名施主慳。若所得物者則施物慳。若所為得者則稱讚慳。若如是得者謂法慳。住處慳者。獨我住此不用餘人入。設有餘人我恒為主。家慳者。獨我有此家不用餘人入。設有餘人來於中我最勝。施物慳者。我獨取此物不用與餘人。設與余我獨多勝。稱慳者。獨稱讚我。勿贊餘人。設贊餘人勿令勝我。法慳者。獨我能知諸經教義。勿令余知。設有能知皆疏於我。今復判此五慳為失皆因行者。有通有別。通而言之五皆失二世利反背涅槃。約別而談前四是失利養因行。后一是背涅槃因行。又有五法令修行者。先毀凈戒者等者。則是五蓋。初二毀凈戒。后三毀多聞虧止觀。不能領受是惛眠蓋。忘失是掉悔蓋。不定是疑蓋。亦可由貪慾嗔惠二蓋故毀凈戒多聞。由惛眠掉悔二蓋故虧止觀。由疑蓋闕善軛。下分體者。若薩婆多下有二義。一是眾生下謂身見戒取疑。二是下是貪嗔。若依大乘如此論說有二種下。不同於彼依見道下分說。三結者。不越惡道故

。邊見隨身見。見取隨戒取。邪見隨疑生故。說根本三則攝末六。癡相通三界。嗔貪增在欲。唯說貪恚則攝愚癡。不越地獄故。故但說五為下分結。又由身見不趣解脫。由戒禁取迷正趣邪路。疑于正道。故於解脫障。唯說初三為惡趣因。五上分中無差別結者。景雲。分貪為二故。言無差別。基云。依界辨結不依人故名無差別。余之三種依人辨結名有差別。由無差別結取上分生。由有差別結不捨上分生。五種不信敬等者。景雲。一于大師不信敬。次於所說三學正法不信不敬足前為四。五于同梵行者不信不敬。謂正覺發者正教授者正教誡者同梵行者。基公亦同之。泰云。一于佛。二於法。三於行。四于僧。五于友。言正覺發者等者。若依基師釋云三同梵行。今解上三如次和上二阿阇梨是。同梵行者。謂同學也。五種邪行者。一于怨起嗔。二于親破壞。三常欲令生憂故作不饒益事。四壞自尸羅。五行三惡行。此中二種等流過患者。以嗔怨數多諸怨敵。以壞親故親友乖離。以作不饒益事令生苦故種種憂苦恒現在前。此三後世等流果。一種現法等流過患者。壞自戒故臨終自悔。一種后法異熟過患者。行三惡行故后墮惡趣。時節愚者。愚於時節剎那生滅無常計常。分位愚者。愚三受分位。于苦計樂。自性愚者。愚五蘊性無我計我。

【現代漢語翻譯】 現代漢語譯本 邊見（認為五蘊為我所有的一種極端見解）和隨身見（認為有一個常恒不變的『我』存在的見解）。見取（堅持錯誤見解為正確的執取）和戒取（執取錯誤的戒律和修行方法）。邪見（錯誤的見解）隨著疑惑產生。所以說根本的三種煩惱（身見、戒禁取見、疑）就包含了末端的六種（有身見、邊見、邪見、見取見、戒禁取見、疑）。 愚癡的相貌貫通三界（欲界、色界、無色界）。嗔恨和貪慾在欲界增長。只說貪和嗔就包含了愚癡，因為它們沒有超出地獄（欲界）。所以只說五種煩惱為下分結（繫縛眾生於欲界的五種煩惱：有身見、戒禁取見、疑、貪慾、嗔恚）。 又因為身見不會導向解脫，因為戒禁取見會迷惑人，使人走上錯誤的道路，疑惑正道。所以它們是解脫的障礙。只說最初的三種煩惱（有身見、戒禁取見、疑）是惡趣的原因。 五上分結（繫縛眾生於色界和無色界的五種煩惱：色界貪、無色界貪、掉舉、慢、無明）中沒有差別結的原因，景雲說，因為把貪分為兩種（色界貪和無色界貪），所以說沒有差別。基說，根據界來區分煩惱，不根據人來區分，所以叫做沒有差別。其餘的三種煩惱（掉舉、慢、無明）根據人來區分煩惱，所以叫做有差別。由於沒有差別結，才會取上分（色界和無色界）而生。由於有差別結，才不會捨棄上分而生。 五種不信敬等，景雲說，一是對大師（佛陀）不信不敬。二是對於所說的三學正法（戒、定、慧）不信不敬，加上前面的就是四種。五是對同梵行者（一起修行的同伴）不信不敬。所謂正覺發者（發起正覺之心的人），正教授者（正確教授佛法的人），正教誡者（正確教誡佛法的人），同梵行者（一起修行的同伴）。基公的說法也相同。泰說，一是對佛，二是對法，三是對行（修行），四是對僧，五是對友。 所謂正覺發者等，如果按照基師的解釋，說的是三種同梵行。現在解釋上面三種，依次是和尚（戒和尚）、二阿阇梨（教授阿阇梨和羯磨阿阇梨）。同梵行者，指的是同學。 五種邪行，一是對怨恨的人產生嗔恨。二是對親近的人進行破壞。三是經常想要讓別人產生憂愁，所以做沒有利益的事情。四是破壞自己的戒律。五是做三種惡行（殺生、偷盜、邪淫）。 這其中兩種是等流果的過患，因為嗔恨怨敵，所以怨敵很多。因為破壞親近的人，所以親友離散。因為做沒有利益的事情讓別人產生痛苦，所以種種憂愁痛苦經常出現在眼前。這三種是後世的等流果。一種是現法等流果的過患，因為破壞自己的戒律，所以臨終時會後悔。一種是后法異熟果的過患，因為做三種惡行，所以死後會墮入惡趣。 時節愚者，愚癡於時節剎那生滅無常，卻認為是常。分位愚者，愚癡於三種感受的分位，對苦認為是樂。自性愚者，愚癡於五蘊的自性是無我，卻認為是有一個『我』。

【English Translation】 English version 'Edge view' (an extreme view that considers the five aggregates as belonging to oneself) and 'inherent view' (the view that there is a permanent and unchanging 'self'). 'View-attachment' (clinging to wrong views as correct) and 'precept-attachment' (clinging to wrong precepts and practices). 'Wrong view' (incorrect views) arises with doubt. Therefore, it is said that the three fundamental afflictions (self-view, adherence to rules and rituals, and doubt) encompass the six terminal ones (belief in a self, belief in extremes, wrong views, attachment to views, attachment to rules and rituals, and doubt). The appearance of ignorance pervades the three realms (desire realm, form realm, formless realm). Hatred and greed increase in the desire realm. Saying only greed and hatred includes ignorance, because they do not exceed the lower realm (desire realm). Therefore, only the five afflictions are said to be the lower fetters (the five afflictions that bind beings to the desire realm: self-view, adherence to rules and rituals, doubt, greed, and hatred). Furthermore, because self-view does not lead to liberation, because adherence to rules and rituals confuses people and leads them onto the wrong path, and doubt hinders the right path. Therefore, they are obstacles to liberation. Only the first three afflictions (self-view, adherence to rules and rituals, and doubt) are said to be the cause of evil destinies. Among the five higher fetters (the five afflictions that bind beings to the form and formless realms: greed for the form realm, greed for the formless realm, restlessness, conceit, and ignorance), the reason there is no undifferentiated fetter is, as Jingyun says, because greed is divided into two types (greed for the form realm and greed for the formless realm), so it is said that there is no difference. Ji says that afflictions are distinguished according to the realm, not according to the person, so it is called undifferentiated. The remaining three afflictions (restlessness, conceit, and ignorance) are distinguished according to the person, so they are called differentiated. It is because of the undifferentiated fetter that one takes the upper realms (form and formless realms) and is born there. It is because of the differentiated fetter that one does not abandon the upper realms and is born there. The five types of lack of faith and respect, etc., Jingyun says, are: first, lack of faith and respect for the master (Buddha). Second, lack of faith and respect for the three learnings of the right Dharma (discipline, concentration, and wisdom), which, added to the previous ones, makes four. Fifth, lack of faith and respect for those who practice the same Brahmacarya (fellow practitioners). The so-called 'those who have awakened to enlightenment' (those who have aroused the mind of enlightenment), 'those who teach correctly' (those who correctly teach the Dharma), 'those who admonish correctly' (those who correctly admonish the Dharma), and 'those who practice the same Brahmacarya' (fellow practitioners). Ji Gong's explanation is the same. Tai says, first is towards the Buddha, second is towards the Dharma, third is towards practice, fourth is towards the Sangha, and fifth is towards friends. The so-called 'those who have awakened to enlightenment,' etc., if interpreted according to Master Ji, refers to the three types of fellow practitioners. Now, the above three are explained as the Upadhyaya (preceptor), the two Acharyas (teaching Acharya and Karma Acharya) in order. 'Those who practice the same Brahmacarya' refers to fellow students. The five types of wrong conduct are: first, generating hatred towards those who are resented. Second, causing destruction to those who are close. Third, constantly wanting to cause others to worry, so doing things that are not beneficial. Fourth, breaking one's own precepts. Fifth, engaging in the three evil deeds (killing, stealing, and sexual misconduct). Among these, two are the faults of the 'equal flow' result, because of hating enemies, there are many enemies. Because of destroying those who are close, relatives and friends are scattered. Because of doing things that are not beneficial and causing others to suffer, all kinds of worries and suffering constantly appear before one. These three are the 'equal flow' result in future lives. One is the fault of the 'equal flow' result in the present life, because of breaking one's own precepts, one will regret it at the time of death. One is the fault of the 'different maturation' result in future lives, because of engaging in the three evil deeds, one will fall into evil destinies after death. 'Ignorant of time,' being ignorant of the impermanence of moments of time, birth and death, yet considering it to be permanent. 'Ignorant of division,' being ignorant of the divisions of the three types of feelings, considering suffering to be pleasure. 'Ignorant of self-nature,' being ignorant of the self-nature of the five aggregates as being without self, yet considering there to be a 'self'.

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第四規求利養。第五求活命。名五所治法。二勝行者者。一定勝行。二智勝行。定勝行有四。一因聞依諦聖言論故正解法義。二因廣大言音讀誦經典。三因為他闡妙義。四在空閑處審諦思惟。如於因聽聞因廣大音等。正解法義當知亦爾。智勝行者思惟對除上品貪慾。是為第五。義當毗曇五種解脫。五種修觀行者等。信菩提涅槃為二。意樂無間殷重修習正智為第三則聞思惠也。奢摩他為第四。毗缽舍那為第五則修惠也。后三名方便具足。又由成就如前所說意樂方便等者。此一複次與前于涅槃菩提猛利信敬等同。然此據生現觀有勝功能。故后別說。次明五不還。二于初靜慮初受生已得般涅槃者。對法論說生色界已聖道現前。此依先未離色界欲者說。非定唯爾。聲聞地中當廣分別。問對法等說中般有三類。隨彼得果已便般無餘。何故餘四不還得有餘已非即入無餘。中般三類何故隨彼三類得有餘已便入無餘。答由余四般生結起結二俱未盡。生有長時其勢強故。初得有餘已非即入無餘。中般不還生結已盡。起結雖在其勢微弱。況說中有生其勢但七日。故結羸劣得有餘已便入無餘依。若依涅槃經說。中般有四種心。謂受生心命終心學心無學心。學二心般涅槃謂學心非學非無學心。遠法師云。實是無學心證涅槃而言學心者。此從因說

【現代漢語翻譯】 現代漢語譯本：第四種是爲了求取利益供養。第五種是爲了求活命。這被稱為五種所治之法。有兩種殊勝的修行：一是禪定殊勝的修行，二是智慧殊勝的修行。禪定殊勝的修行有四種：一是通過聽聞符合真諦的聖人言論而正確理解佛法的意義；二是通過廣大的言語聲音讀誦經典；三是為他人闡述精妙的意義；四是在空閑的地方審慎地思考。就像對於聽聞、廣大的聲音等，正確理解佛法的意義也應當知道是這樣的。智慧殊勝的修行是通過思考來對治上品的貪慾，這是第五種。意義相當於阿毗達摩（Abhidhamma，論藏）中的五種解脫。五種修觀行的人等等，相信菩提（Bodhi，覺悟）和涅槃（Nirvana，寂滅）是兩種。意樂無間斷地殷重修習正智是第三種，也就是聞思慧。奢摩他（Samatha，止）是第四種。毗缽舍那（Vipassana，觀）是第五種，也就是修慧。后三種被稱為方便具足。又由於成就瞭如前所說的意樂方便等，這一個再次與前面對於涅槃菩提猛利信敬等同。然而這根據生起現觀有殊勝的功能，所以後面特別說明。接下來闡明五不還（Anagami，不還果）。二是在初禪（Prathama Dhyana，初靜慮）初次受生后就得到般涅槃（Parinirvana，入滅）的人。對法論（Abhidhamma Pitaka，阿毗達摩藏）中說，出生后聖道現前，這是依據先前沒有脫離**欲的人說的，並非一定是這樣。聲聞地（Sravakabhumi，聲聞地）中應當廣泛分別。問：對法等論中說中有（Antarabhava，中陰）有三類，隨著他們得到果位后就般涅槃無餘。為什麼其餘四種不還果的人，得到有餘依后不能立即進入無餘依涅槃？中般（Antarabhava，中陰）的三類，為什麼隨著他們三類得到有餘依后就進入無餘依涅槃？答：由於其餘四種般生結（Bhava-samyojana，有結）的生結和起結都沒有完全斷盡，生有（Bhava，有）的時間長，其勢力強大，所以初次得到有餘依后不能立即進入無餘依涅槃。中般不還果的人，生結已經斷盡，起結雖然存在，但其勢力微弱。何況說中有（Antarabhava，中陰）的生命只有七天，所以結使羸弱，得到有餘依后就進入無餘依。如果依據《涅槃經》（Nirvana Sutra，大般涅槃經）所說，中般有四種心，即受生心、命終心、學心、無學心。學二心般涅槃是指學心、非學非無學心。遠法師說，實際上是無學心證得涅槃，而說學心，這是從因上來說的。

【English Translation】 English version: The fourth is to seek profit and offerings. The fifth is to seek to sustain life. These are called the five methods of subjugation. There are two superior practices: one is superior practice of meditation, and the other is superior practice of wisdom. The superior practice of meditation has four aspects: first, to correctly understand the meaning of the Dharma (law, teaching) through hearing the truthful and authoritative words of the saints; second, to recite the scriptures with a loud and extensive voice; third, to explain the profound meaning to others; and fourth, to contemplate carefully in a secluded place. Just as with hearing, extensive sounds, and so on, it should be understood that correctly understanding the meaning of the Dharma is also like this. The superior practice of wisdom is to contemplate and counteract the highest form of greed, which is the fifth. The meaning corresponds to the five kinds of liberation in the Abhidhamma (collection of philosophical treatises). Those who practice the five kinds of contemplation, and so on, believe that Bodhi (enlightenment) and Nirvana (liberation) are two. Continuously and diligently cultivating right knowledge with intention is the third, which is hearing, thinking, and wisdom. Samatha (tranquility) is the fourth. Vipassana (insight) is the fifth, which is cultivating wisdom. The latter three are called complete in skillful means. Furthermore, due to the accomplishment of intention and skillful means as previously described, this one is again the same as the strong faith and reverence for Nirvana and Bodhi mentioned earlier. However, this is based on the arising of direct perception and has a superior function, so it is explained separately later. Next, the five Anagami (non-returners) are explained. Two, those who attain Parinirvana (complete liberation) after being born in the first Dhyana (meditative absorption). The Abhidhamma Pitaka (collection of philosophical treatises) says that the holy path manifests after birth. This is said based on those who have not yet detached from **desire, and it is not necessarily always the case. It should be widely distinguished in the Sravakabhumi (hearer's stage). Question: The Abhidhamma and other treatises say that there are three types of Antarabhava (intermediate existence), and they attain Parinirvana without remainder after attaining the fruit. Why is it that the remaining four types of Anagami do not immediately enter Nirvana without remainder after attaining the remainder of existence? Why do the three types of intermediate existence immediately enter Nirvana without remainder after attaining the remainder of existence? Answer: Because the remaining four types of Anagami have not completely exhausted the Bhava-samyojana (fetters of existence), both the fetters of birth and the fetters of arising. Existence has a long duration, and its power is strong, so they do not immediately enter Nirvana without remainder after initially attaining the remainder of existence. The Anagami of intermediate existence have exhausted the fetters of birth, and although the fetters of arising are still present, their power is weak. Moreover, the life of intermediate existence is only seven days, so the fetters are weak, and they enter Nirvana without remainder after attaining the remainder of existence. If based on what the Nirvana Sutra (scripture on Nirvana) says, there are four types of minds in intermediate existence, namely the mind of taking birth, the mind of death, the mind of learning, and the mind of no-more-learning. Parinirvana with the two minds of learning refers to the mind of learning and the mind of neither learning nor no-more-learning. The Dharma Master Yuan said that it is actually the mind of no-more-learning that attains Nirvana, but it is called the mind of learning because it is spoken of from the perspective of the cause.

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。又云無學心證有餘。命終心趣無餘。景雲。無礙道力得有為無為果。故學心證阿賴耶作命終心入無餘。故云非學非無學心。基復解彼云四種心中二是涅槃二非涅槃者。以無學心入有餘依。以第四心入無餘依。前二非故。又此論下說故入無餘依要先入無想定。則是無學心第六意識也。其非學無學即第八識也。若入滅定方入涅槃。唯有此故。五種修觀行者。欲恚害有無為三。色無色等至第四涅槃相為第五也。增六中合有十六門。謂依六相宣說八種有情事差別等者。謂六根六境六識六觸六受六想六思六愛也。我所依事差別六根也。境界事差別六境也。自性事差別六識也。執為我自性故。受用因事差別六觸也。是受因故。受用事差別六受也。隨說事差別六想也。言說因故。作用事差別是六思身。希望事差別六愛身也。亦是六慾以于愛非愛事希望欲為自性。于如是等事差別等下。明依六相宣說八事。我依眼等是初相。我於色等境是第二相。其計識為我名自性事差別。通根境等中一一應說。由觸及受是第三相。依一相說觸及受事有如是名。乃至隨起言說是第四相。造作一切法非法行是第五相。于可愛事乃至不住損減是第六相。非愛事中未得希不合。設合希不住。設住希損減。景雲。于如是等事差別中下重辨八種六相起之次第。又

【現代漢語翻譯】 現代漢語譯本 又說，無學（Aśaikṣa，證得阿羅漢果位，不再需要學習的人）以有餘涅槃（Sa-upādisesa-nirvāṇa，仍有色身存在的涅槃）為心證。命終時，心趣向無餘涅槃（An-upādisesa-nirvāṇa，不再有色身存在的涅槃）。景雲法師說，無礙道力（Asanga-mārga-bala）能獲得有為（Saṃskṛta，因緣和合而生的事物）和無為（Asaṃskṛta，非因緣和合而生的事物）的果報。因此，以有學之心證得阿賴耶識（Ālaya-vijñāna，第八識，儲存一切種子），作為命終時進入無餘涅槃的心。所以說，既非有學心，也非無學心。窺基法師進一步解釋說，四種心中，兩種是涅槃，兩種不是涅槃。以無學心進入有餘依涅槃，以第四種心進入無餘依涅槃，前兩種心不是。而且，此論下面說，進入無餘依涅槃，要先進入無想定（Asaṃjñā-samāpatti，滅盡思想的禪定），這是無學心的第六意識（Mano-vijñāna，意識）。其非有學非無學心，就是第八識。如果進入滅盡定（Nirodha-samāpatti），才能進入涅槃，只有這樣才能做到。五種修觀行的人，對欲、恚、害（Kāma，vyāpāda，vihiṃsā）的觀行是有為法，對有、無為（Bhava，abhava）的觀行是第三種，對色界、無色界等至（Rūpa-samāpatti，Arūpa-samāpatti）的觀行是第四種，對涅槃相的觀行是第五種。 《增一阿含經》第六卷中，總共有十六門。所謂依據六相宣說八種有情事差別等，是指六根（Ṣaḍ-indriya，眼、耳、鼻、舌、身、意）、六境（Ṣaḍ-viṣaya，色、聲、香、味、觸、法）、六識（Ṣaḍ-vijñāna，眼識、耳識、鼻識、舌識、身識、意識）、六觸（Ṣaḍ-sparśa，六根與六境接觸產生的心理作用）、六受（Ṣaḍ-vedanā，苦、樂、舍等感受）、六想（Ṣaḍ-saṃjñā，對事物的概念認知）、六思（Ṣaḍ-cetanā，意志活動）、六愛（Ṣaḍ-tṛṣṇā，對事物的渴求）。我所依的事差別，是六根。境界的事差別，是六境。自性的事差別，是六識，執著六識為『我』的自性。受用因的事差別，是六觸，因為六觸是感受的起因。受用的事差別，是六受。隨說的（伴隨言語產生的）事差別，是六想，因為六想是言說的起因。作用的事差別，是六思。希望的事差別，是六愛，也是六慾（Ṣaḍ-kāma），因為對於可愛和非可愛的事物，希望和慾望是其自性。在『于如是等事差別等』之後，說明依據六相宣說八事。我依賴眼等六根是初相。我對於色等六境是第二相。其計度六識為『我』，名為自性事差別。在根、境等中，一一都應該這樣說。由於觸和受是第三相，依據一個相來說觸和受的事，有這樣的名稱。乃至隨之而起的言說是第四相。造作一切法（Dharma，事物或規律）、非法（Adharma，不符合規律的事物）的行為是第五相。對於可愛的事物，乃至不能安住，損減是第六相。對於非愛的事物，未得到就希望得到，即使得到也不滿足，即使滿足也希望不要損減。景雲法師說，在『于如是等事差別中』之後，重新辨析八種六相生起的次第。還有

【English Translation】 English version Furthermore, it is said that the Asekha (Aśaikṣa, one who has attained Arhatship and no longer needs to learn) has the Sa-upādisesa-nirvāṇa (Nirvana with remainder, Nirvana with the physical body still existing) as the mind's attainment. At the end of life, the mind inclines towards An-upādisesa-nirvāṇa (Nirvana without remainder, Nirvana without the physical body). Jingyun said that the Asanga-mārga-bala (power of unobstructed path) can obtain the fruits of Saṃskṛta (conditioned phenomena, things arising from causes and conditions) and Asaṃskṛta (unconditioned phenomena, things not arising from causes and conditions). Therefore, with the mind of a learner, one attains the Ālaya-vijñāna (eighth consciousness, storehouse consciousness, storing all seeds) as the mind entering An-upādisesa-nirvāṇa at the end of life. Hence, it is said to be neither the mind of a learner nor the mind of a non-learner. Kuiji further explains that among the four types of minds, two are Nirvana and two are not Nirvana. With the mind of a non-learner, one enters Sa-upādisesa-nirvāṇa; with the fourth type of mind, one enters An-upādisesa-nirvāṇa; the first two types of minds are not. Moreover, this treatise says below that to enter An-upādisesa-nirvāṇa, one must first enter Asaṃjñā-samāpatti (the samadhi of non-perception, cessation of thought), which is the sixth consciousness (Mano-vijñāna, mind consciousness) of the non-learner's mind. The mind that is neither of a learner nor of a non-learner is the eighth consciousness. If one enters Nirodha-samāpatti (cessation samadhi), then one can enter Nirvana; only in this way can it be achieved. Those who cultivate the five types of contemplation practice contemplate on Kāma, vyāpāda, vihiṃsā (desire, ill-will, harm) as conditioned phenomena; contemplate on Bhava, abhava (existence, non-existence) as the third type; contemplate on Rūpa-samāpatti, Arūpa-samāpatti (form realm samadhi, formless realm samadhi) as the fourth type; and contemplate on the characteristics of Nirvana as the fifth type. In the sixth volume of the Ekottara-āgama, there are a total of sixteen doors. The so-called explanation of the eight types of sentient beings' differences based on the six aspects refers to the Ṣaḍ-indriya (six sense organs: eye, ear, nose, tongue, body, mind), Ṣaḍ-viṣaya (six sense objects: form, sound, smell, taste, touch, dharma), Ṣaḍ-vijñāna (six consciousnesses: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness), Ṣaḍ-sparśa (six contacts: the psychological function arising from the contact of the six sense organs and six sense objects), Ṣaḍ-vedanā (six feelings: pleasant, unpleasant, neutral, etc.), Ṣaḍ-saṃjñā (six perceptions: conceptual cognition of things), Ṣaḍ-cetanā (six volitions: intentional activities), and Ṣaḍ-tṛṣṇā (six cravings: thirst for things). The difference in what 'I' rely on is the six sense organs. The difference in the objects of the realm is the six sense objects. The difference in nature is the six consciousnesses, clinging to the six consciousnesses as the nature of 'I'. The difference in the cause of enjoyment is the six contacts, because the six contacts are the cause of feelings. The difference in enjoyment is the six feelings. The difference in what is spoken of (accompanying speech) is the six perceptions, because the six perceptions are the cause of speech. The difference in function is the six volitions. The difference in hope is the six cravings, which are also the Ṣaḍ-kāma (six desires), because for lovable and unlovable things, hope and desire are their nature. After 'in such differences of things, etc.', it explains the explanation of the eight things based on the six aspects. 'I' relying on the eye and other six sense organs is the first aspect. 'I' regarding form and other six sense objects is the second aspect. The calculation of the six consciousnesses as 'I' is called the difference in the nature of things. In the sense organs, sense objects, etc., each one should be explained in this way. Because contact and feeling are the third aspect, based on one aspect, the matter of contact and feeling has such a name. Even the speech that arises with it is the fourth aspect. Creating all Dharma (things or laws), Adharma (things that do not conform to the laws) is the fifth aspect. For lovable things, even if one cannot abide, diminution is the sixth aspect. For unlovable things, if one has not obtained them, one hopes to obtain them; even if one obtains them, one is not satisfied; even if one is satisfied, one hopes that they will not be diminished. Jingyun said that after 'in such differences of things', it re-analyzes the order in which the eight types of six aspects arise. Also

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于實學有六輕蔑等者。於三寶中應信不信。於三學中應得不得。由惡語故令無取得增上戒。退失一切所有善法者。則應信不信應得不得。平等分位者。貪取順緣故。又有六種最極清凈等者。則六恒住。又有六法乃至謂四大種空界識界者。色所依謂大種。非色所依謂識界。行動所依謂空界。故唯說六以成有情。由此初言是諸色根及所依處隨其所應之所依止。三處難超越等者。此有二義。一云所治有三。能治有三故名六法。一云此取六對治。謂四無量則為四。無相等持為第五。我慢永盡為第六。六法能斷凈根本者。則六和敬。如毗尼說。威德究竟者。前五通亦在異生有學而未盡漏。故言攝威德。后一在無學漏盡位。故言攝究竟。準智度論漏盡通菩薩亦有。今且約二乘而作是說。略有六種能障諦現觀法者。謂前增五門中三愚起三倒則為三。規求利養為第四。希望壽命為第五。五與前同。此中差別者下釋第六障。前所無故。言是故說此在明分中非在解脫成就分中者。成就分謂加行道。明分者是資糧道。創求無漏惠明故在明分。起此六障非成就分。又見道后名明分。加行道名成就分。今此但障見等明分非障成就分也。障諦現觀故。又人天身是下明入聖位是上明故。從人天得入聖者名從明入明。人天明中起此障非入聖后成就位起。

謂如前說五種取相者。于增五門無常苦無我相。于食惡逆相。于命中夭相。于趣涅槃行戒也。趣資財行施也。趣生天行者修也。六法名無上者。一見大師。二聞正法。三得凈信。四隨學學處。五于大師所起隨念行。六于大師所敬事供養。增七合十五門。念通二品者。前有因有具聖正三摩地中念是定分。后增八中正念正定名為修定等。此云通二。修生於定。念隨定增。明記止觀。理通定惠定障解脫非煩惱障解脫故建立身證等者。其定障體有二師義。安惠等云。三性心中並有法執。于中有說。世親菩薩緣起論說無明通三性故。有漏三性心俱無明為無漏定障體。諸散非善心俱無明為有漏定障體。護法等釋不然。瑜伽等說無明有二。謂不善及無記。瑜伽等不說無明有善性故。定障無明是所知障。雖二心有而無記性慾界八心中異熟生所攝。對法第二說有二種應斷法。謂諸煩惱性及所依受。煩惱斷故建立擇滅。二受斷故建立不動及想受滅。則顯定障異熟生受及俱無明等以為自性。領受下劣不能進修。于勝定中諸硬澀性。此說別行。若染心俱一切皆是。二十七賢聖中。此七為初總果。餘二十種依別建立。故說此七。又三因緣七種行故等者。趣入安住攝受名三因緣。正見正思惟名初趣入因緣。正語業命名安住因緣。正精進念名攝受因緣

【現代漢語翻譯】 現代漢語譯本 關於前面所說的五種取相，對於增加的五門（五蘊）來說，是無常、苦、無我之相。對於食物來說，是厭惡之相。對於生命來說，是短促之相。趨向涅槃的行為是持戒。趨向資財的行為是佈施。趨向生天的行為是修行。六法被稱為無上，一是見到大師（佛陀或上師），二是聽聞正法（佛法），三是獲得清凈的信心，四是隨順學習學處（戒律），五是對大師生起隨念修行，六是對大師恭敬供養。增加七合為十五門。念通於二品，之前有因有具的聖正三摩地中，念是定的組成部分。之後增加的八支中，正念正定被稱為修定等。這裡說『通二』，是說修生於定，念隨著定而增長。明記止觀的道理，通於定和慧。定能障礙解脫，但不是煩惱障的解脫，所以建立身證等。關於定障的本體，有兩種師承的說法。安慧等人認為，三性心中都有法執。其中有人說，世親菩薩的《緣起論》說無明通於三性。有漏的三性心都與無明相應，作為無漏定的障礙本體。與各種散亂非善心相應的無明，作為有漏定的障礙本體。護法等人解釋說不是這樣。《瑜伽師地論》等說無明有兩種，即不善和無記。《瑜伽師地論》等不說無明有善性。定障無明是所知障。雖然兩種心都有，但無記性只在欲界八心中，是異熟生所攝。對法第二說有兩種應該斷除的法，即各種煩惱性和所依之受。煩惱斷除后建立擇滅，兩種受斷除后建立不動和想受滅。這就顯示定障的異熟生受以及相應的無明等作為其自性。領受下劣，不能進步修習。在殊勝的定中，有各種僵硬澀滯的性質。這是說別行。如果與染污心相應，一切都是。二十七賢聖中，這七位是最初的總果。其餘二十種是依別而建立的，所以說這七位。又因為三種因緣和七種行等，趣入、安住、攝受稱為三種因緣。正見、正思惟稱為最初趣入的因緣。正語、正業稱為安住的因緣。正精進、正念稱為攝受的因緣。

【English Translation】 English version Regarding the aforementioned five ways of taking characteristics, for the increased five aggregates (Skandhas), they are the characteristics of impermanence (Anitya), suffering (Duhkha), and non-self (Anatma). For food, it is the characteristic of aversion. For life, it is the characteristic of transience. The practice that leads to Nirvana is morality (Śīla). The practice that leads to wealth is generosity (Dāna). The practice that leads to rebirth in heavens is cultivation (Bhāvanā). The six dharmas are called unsurpassed: first, seeing the master (Guru) [Buddha or spiritual teacher]; second, hearing the correct Dharma [Buddhist teachings]; third, obtaining pure faith (Śraddhā); fourth, following and learning the precepts (Śikṣāpada); fifth, generating mindfulness (Smṛti) of the master and practicing accordingly; sixth, respectfully serving and making offerings to the master. Adding seven to the previous eight makes fifteen doors. Mindfulness (Smṛti) is common to two categories: in the previous noble right Samādhi [concentration] that has cause and condition, mindfulness is a component of Samādhi. In the later added eightfold path, right mindfulness and right Samādhi are called cultivation of Samādhi, etc. Here, 'common to two' means that cultivation arises from Samādhi, and mindfulness increases with Samādhi. Clearly remembering the principles of Śamatha [calm abiding] and Vipaśyanā [insight] is common to both Samādhi and Prajñā [wisdom]. Samādhi can obstruct liberation, but it is not the liberation from afflictive obscurations (Kleśa-āvaraṇa), hence the establishment of body witness (Kāya-sākṣin), etc. Regarding the essence of the obstruction to Samādhi, there are two schools of thought. Ānanda, Sthiramati, etc., believe that all three natures of mind (Trisvabhāva) have attachment to Dharma (Dharma-graha). Some say that Vasubandhu's 'Treatise on Dependent Arising' states that ignorance (Avidyā) is common to the three natures. The contaminated three natures of mind, together with ignorance, serve as the obstructing essence to uncontaminated Samādhi. Ignorance associated with various distracted and non-virtuous minds serves as the obstructing essence to contaminated Samādhi. Dharmapāla and others explain that this is not the case. The 'Yogācārabhūmi-śāstra' and others say that there are two types of ignorance: non-virtuous and neutral (Avyākṛta). The 'Yogācārabhūmi-śāstra' and others do not say that ignorance has a virtuous nature. The ignorance that obstructs Samādhi is the obscuration of knowledge (Jñeya-āvaraṇa). Although both types of mind have it, the neutral nature is only in the eight minds of the desire realm (Kāmadhātu), and is included in the result of maturation (Vipāka). The second chapter of Abhidharma states that there are two types of dharmas that should be abandoned: the nature of all afflictions and the feelings (Vedanā) on which they rely. Because afflictions are eliminated, cessation by discrimination (Pratisaṃkhyā-nirodha) is established. Because the two types of feelings are eliminated, the immovable (Āniñjya) and cessation of perception and feeling (Saṃjñā-vedayita-nirodha) are established. This shows that the feeling arising from the result of maturation that obstructs Samādhi, as well as the corresponding ignorance, etc., serve as its essence. Experiencing inferior things makes it impossible to progress in cultivation. In superior Samādhi, there are various rigid and astringent qualities. This refers to separate practices. If associated with a defiled mind, everything is. Among the twenty-seven noble ones, these seven are the initial general result. The remaining twenty are established based on distinctions, hence the mention of these seven. Furthermore, because of the three causes and conditions and the seven practices, etc., entering, abiding, and embracing are called the three causes and conditions. Right view (Samyag-dṛṣṭi) and right thought (Samyak-saṃkalpa) are called the cause and condition for initial entry. Right speech (Samyag-vāc) and right action (Samyak-karmānta) are called the cause and condition for abiding. Right effort (Samyag-vyāyāma) and right mindfulness (Samyak-smṛti) are called the cause and condition for embracing.

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。由此三因七道支故令心內定心空正一緣。七聖財所生之樂者。謂信戒慚愧聞舍惠如次配之。七魔品力隨其次第。翻七聖財。又有七種涅槃所對治法等者。于初衰損有一對治。體謂貪慾。第二衰損有二對治。一于道。二于道果心不信解。于第三衰損有四對治。謂懈怠失念心亂惡惠。此七因二不善根起故名品類。七識住中。身異類下是第一身異想異。當知與此下是第二身一想一。梵世已下是第三身異想一。第二靜慮以下是第四身一想異。文略不說無色下三。問光音先後生異有怖不怖者。亦應第三靜慮先後生異見下水災。亦應有怖不怖耶。解云。火災從下向上地見生怖。水從上向下雖見不怖。若依婆沙評曰。怖別有自性。是心所攝唯在欲界。乃至羅漢亦有怖。唯除如來。問曰。若爾何故火劫起時色天有怖耶。答曰。彼厭于假怖名。故無有失。然此瑜伽第十八云。驚怖是恚品者。此約欲界怖而作說也。七粗重者。則七隨眠。又有七法諍事止息者。則七滅諍法。一現前毗尼。二憶念毗尼。三不癡毗尼。四自言毗尼。五覓罪相毗尼。六多人覓罪相。七如草敷地。則配次下七種違犯諍事。此七毗尼滅四諍。所謂言諍覓諍事諍。廣如律說。

第十五卷

增八中合有十門。懈怠施者。謂來求施不遍。不往施。唯待來求。不

【現代漢語翻譯】 現代漢語譯本：由此三因和七道支的緣故，能使內心安定，心空明，正念專注於一境（eka-agra）。七聖財（sapta ariya-dhanani）所產生的快樂，是指信（saddha，信仰）、戒（sila，戒律）、慚（hiri，羞恥于作惡）、愧（ottappa，害怕作惡的後果）、聞（suta，博學）、舍（caga，佈施）、惠（panna，智慧），依次對應。七魔品力（sapta mara-bala）則與七聖財的順序相反。又有七種涅槃所要對治的法等等。對於最初的衰損，有一種對治，其體性是貪慾（lobha，貪婪）。對於第二種衰損，有兩種對治，一是對於道（magga，道路），二是對道果（phala，果實）的心不信解。對於第三種衰損，有四種對治，即懈怠（kosiijja，懶惰）、失念（mutthassati，失去正念）、心亂（uddhacca，心神不寧）、惡惠（duppanna，邪慧）。這七種因由二不善根（akusala-mula，不善的根源）而生起，所以稱為品類。七識住（satta viññana-tthiti）中，身異類下是第一種，即身異想異。『當知與此下』是第二種，即身一想一。梵世（brahma-loka，梵天世界）以下是第三種，即身異想一。第二靜慮（dutiya jhana，第二禪定）以下是第四種，即身一想異。經文中省略未說無色界（arupa-loka，無色界）的三種。問：光音天（abhassara，光音天）先後生起，有怖畏和沒有怖畏嗎？也應該像第三靜慮（tatiya jhana，第三禪定）先後生起，見到下方的水災，也應該有怖畏和沒有怖畏嗎？解答說：火災是從下向上蔓延，地上的眾生見到會生起怖畏。水災是從上向下，雖然見到也不會怖畏。如果依照《婆沙論》（Vibhasa）的評論說：怖畏別有自性，是心所攝，只在欲界（kama-loka，慾望界）存在。乃至阿羅漢（arahant，阿羅漢）也有怖畏，唯有如來（tathagata，如來）除外。問：如果這樣，為什麼火劫（aggi-kappa，火災）生起時，色界天（rupa-loka，色界天）會有怖畏呢？答：他們厭惡于虛假的怖畏之名，所以沒有過失。然而此《瑜伽師地論》（Yogacarabhumi-sastra）第十八卷說：驚怖是嗔恚（dosa，憤怒）的品類，這是就欲界的怖畏而說的。七粗重（satta thula，七種粗重）是指七隨眠（satta anusaya，七種潛在的煩惱）。又有七法能止息諍事（vivada，爭端），即七滅諍法（satta adhikarana-samatha-dhamma）。一、現前毗尼（sammukha-vinaya，現前調伏法），二、憶念毗尼（sati-vinaya，憶念調伏法），三、不癡毗尼（amulha-vinaya，不癡調伏法），四、自言毗尼（patinnata-karana，自言調伏法），五、覓罪相毗尼（yebhuyyasika，多數決法），六、多人覓罪相，七、如草敷地（tassa papiyasika，覆蓋調伏法）。依次對應于以下七種違犯諍事。這七種毗尼能平息四種諍，即言諍、覓諍、事諍。詳細內容如律藏所說。 第十五卷 增八中合有十門。懈怠施者，是指來求佈施的人不普遍施捨，不主動去佈施，只等待別人來求佈施，不...

【English Translation】 English version: Therefore, these three causes and seven branches of the path cause the mind to be internally stable, empty, and single-pointed (eka-agra). The happiness arising from the seven noble treasures (sapta ariya-dhanani) refers to faith (saddha, belief), morality (sila, precepts), shame (hiri, shame of doing evil), fear (ottappa, fear of the consequences of doing evil), learning (suta, erudition), generosity (caga, charity), and wisdom (panna, wisdom), in that order. The seven powers of Mara (sapta mara-bala) are the reverse of the order of the seven noble treasures. There are also seven types of dharmas to be counteracted for Nirvana, and so on. For the initial decline, there is one antidote, whose nature is greed (lobha, greed). For the second decline, there are two antidotes: one is for the path (magga, road), and the other is for the mind's lack of faith and understanding in the fruit of the path (phala, fruit). For the third decline, there are four antidotes: namely, laziness (kosiijja, laziness), loss of mindfulness (mutthassati, loss of mindfulness), mental distraction (uddhacca, restlessness), and evil wisdom (duppanna, wrong wisdom). These seven causes arise from the two unwholesome roots (akusala-mula, unwholesome roots), hence they are called categories. Among the seven abodes of consciousness (satta viññana-tthiti), 'different body and different perception' is the first type, that is, different body and different perception. 'Know that from this below' is the second type, that is, same body and same perception. Below the Brahma world (brahma-loka, Brahma world) is the third type, that is, different body and same perception. Below the second dhyana (dutiya jhana, second meditation) is the fourth type, that is, same body and different perception. The sutra omits the three types of the formless realm (arupa-loka, formless realm). Question: Do the beings in the Abhassara heaven (abhassara, heaven of radiant light) who are born earlier or later have fear or not? Should it also be like the beings in the third dhyana (tatiya jhana, third meditation) who are born earlier or later, seeing the water disaster below, should they also have fear or not? The answer is: The fire disaster spreads from the bottom up, and the beings on the earth will have fear when they see it. The water disaster is from the top down, although they see it, they will not have fear. If according to the commentary of the Vibhasa, it says: Fear has its own nature, it is a mental state, and it only exists in the desire realm (kama-loka, desire realm). Even an Arhat (arahant, Arhat) has fear, except for the Tathagata (tathagata, Thus Come One). Question: If so, why do the beings in the form realm (rupa-loka, form realm) have fear when the fire kalpa (aggi-kappa, fire disaster) arises? Answer: They are disgusted with the false name of fear, so there is no fault. However, the eighteenth volume of this Yogacarabhumi-sastra says: Fear is a category of anger (dosa, anger), this is said about the fear of the desire realm. The seven grossnesses (satta thula, seven grossnesses) refer to the seven latent defilements (satta anusaya, seven latent defilements). There are also seven dharmas that can stop disputes (vivada, disputes), namely the seven methods for settling disputes (satta adhikarana-samatha-dhamma). 1. Sammukha-vinaya (presence-discipline), 2. Sati-vinaya (mindfulness-discipline), 3. Amulha-vinaya (non-delusion-discipline), 4. Patinnata-karana (confession-procedure), 5. Yebhuyyasika (majority-procedure), 6. Seeking the offense by many, 7. Tassa papiyasika (covering-over procedure). These correspond to the following seven types of offenses and disputes. These seven Vinayas can quell four types of disputes, namely verbal disputes, seeking disputes, and factual disputes. Details are as described in the Vinaya. Volume 15 Among the eight additions, there are ten categories in total. A lazy giver refers to one who does not give alms universally to those who come seeking, does not actively give, but only waits for others to come and ask for alms, and does not...

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隨所欲者。是怖畏施。怖自貧苦。顧戀施者。是家法施。謂習先人故行佈施。望者。是期報施。期他報己。故今世與輕慢過者。是報恩施。若與我則令還報彼。不為恭敬福田故施。名為輕慢。或恃己富貴起陵蔑心。為我走使故與希求者。為求生天福樂故施。求他知聞者。此求名施。無過施中。謂向涅槃求資糧施。為往善趣求道器施。四處八時差別明懈怠中多食已下。有十六句。兩句合作一時可解。八種可愛生處者。則昔名八福生處。言人卑惡種類等者。除國王已下富貴人等四因緣故。於人趣中建立如來四眾者。一最增上故。謂國王則剎帝利。二世間福田故。謂婆羅門。以多凈行世許為福田。三用財不由他。謂大長者四棄諸世財。謂諸沙門。此皆佛有名如來眾。三因緣故於天趣中建立四眾者。一依地邊際建立二眾。謂一四大王眾天居持雙山頂及須彌山頂等故。二三十三天居須彌頂故。二欲界邊際建立魔眾。三語行邊際建立梵眾。八解脫中凈不凈非二色第一舍勝解是名第三者。由凈解脫有三種想。一展轉相待。二展轉相入。此二通觀凈不凈色。平等觀故名舍勝解。三展轉一味想。唯觀光明不作凈不凈名非二色。第一舍勝平等觀光明最勝位故名第一舍。此三解脫至不與一切異生共有者。第十二卷已引成文許異生得。今說勝者

【現代漢語翻譯】 現代漢語譯本 隨自己意願給予的，是怖畏施（因為害怕貧窮而施捨）。因為顧念憐惜而施捨的，是家法施（按照家族傳統而施捨）。希望得到回報而施捨的，是期報施（期望他人回報自己而施捨）。因為他人過去輕慢自己，現在施捨是爲了報恩的，是報恩施。如果施捨給我的話，就讓他回報那個人，不是因為恭敬福田（值得尊敬和供養的人）而施捨的，叫做輕慢。或者依仗自己富貴而生起輕視之心，因為他們為我奔走效力而施捨給有需求的人。爲了求得生天享樂而施捨的，是求生天福樂施。爲了讓別人知道自己而施捨的，這是求名施。在所有施捨中，沒有比得上爲了涅槃（佛教修行的最高目標，指脫離輪迴）而積攢資糧的施捨，爲了前往善趣（好的輪迴去處）而準備修行工具的施捨。在四處八時差別中，說明懈怠，從『多食』開始，有十六句，兩句合起來可以理解為一個時機。八種可愛的出生之處，過去被稱為八福生處。說到人的卑賤種類等等，除了國王以下的富貴人等四種因緣，所以在人道中建立如來四眾（比丘、比丘尼、優婆塞、優婆夷）：一是最高最殊勝的，指國王，也就是剎帝利（古代印度社會中的統治階層）。二是世間的福田，指婆羅門（古代印度社會中的祭司階層），因為他們有許多清凈的行為，世人認為他們是福田。三是用財產不需要依靠他人，指大長者（富有的居士）。四是捨棄所有世俗財產，指各位沙門（出家的修行人）。這些都是佛陀所說的如來眾。因為三種因緣，所以在天道中建立四眾：一是依靠地的邊際建立二眾，指四大王眾天（佛教中的護法天神）居住在持雙山頂和須彌山頂等地方。二是三十三天（佛教中的欲界天之一）居住在須彌山頂。二是欲界的邊際建立魔眾。三是語行的邊際建立梵眾。在八解脫中，清凈、不清凈、非二色，第一舍勝解，這被稱為第三種。因為清凈解脫有三種想法：一是輾轉相待，二是輾轉相入，這兩種都觀察清凈和不清凈的色。因為平等觀察，所以叫做舍勝解。三是輾轉一味想，只觀察光明，不認為是清凈或不清凈，叫做非二色。第一舍勝，平等觀察光明，因為是最殊勝的地位，所以叫做第一舍。這三種解脫，直到不與一切異生（凡夫）共有，第十二卷已經引用成文，允許異生獲得。現在說的是殊勝的解脫。

【English Translation】 English version Giving according to one's desires is 'fear-giving' (bhaya-dāna) – giving out of fear of poverty. Giving out of consideration and affection is 'family tradition giving' (kuladharma-dāna) – giving because it is the custom of one's family. Giving with the expectation of reward is 'expectation-of-reward giving' (pratīkṣā-phala-dāna) – giving with the hope that others will repay oneself. Giving to repay past slights is 'gratitude-giving' (kṛtajña-dāna) – giving because others slighted oneself in the past, and now one gives to repay them. If one gives to me so that he will repay that person, and not out of respect for the field of merit (puṇyakṣetra) – those worthy of respect and offerings – this is called 'slighting'. Or, relying on one's own wealth and status, one gives rise to a contemptuous mind, giving to those who run errands for me because they are seeking something. Giving in order to seek the bliss of being born in heaven is 'seeking-heaven-bliss giving' (svarga-sukha-dāna). Giving in order to be known by others is 'seeking-fame giving' (kīrti-dāna). Among all giving, there is none that compares to giving to accumulate the resources for nirvāṇa (the ultimate goal of Buddhist practice, referring to liberation from saṃsāra), giving to prepare the tools for practice in order to go to a good destination (sugati). In the distinctions of the four places and eight times, explaining negligence, starting from 'eating too much', there are sixteen sentences; two sentences together can be understood as one opportunity. The eight lovely places of birth were formerly called the eight blessed places of birth. Speaking of the base kinds of people, etc., except for the four causes of wealthy people such as kings, etc., therefore, the four assemblies of the Tathāgata (bhikṣu, bhikṣuṇī, upāsaka, upāsikā) are established in the human realm: first, because they are the most supreme, referring to kings, that is, kṣatriyas (the ruling class in ancient Indian society). Second, they are the fields of merit in the world, referring to brahmins (the priestly class in ancient Indian society), because they have many pure practices, and the world considers them to be fields of merit. Third, they do not need to rely on others for their wealth, referring to great householders (wealthy lay practitioners). Fourth, they abandon all worldly wealth, referring to all śramaṇas (ordained practitioners). These are all the assemblies of the Tathāgata spoken of by the Buddha. Because of three causes, the four assemblies are established in the heavenly realm: first, relying on the edge of the earth, two assemblies are established, referring to the Four Great King Heavens (the guardian deities in Buddhism) residing on the peaks of Mount Dharandhara and Mount Sumeru, etc. Second, the Thirty-three Heavens (one of the heavens in the desire realm in Buddhism) reside on the peak of Mount Sumeru. Second, the assembly of māras (demons) is established at the edge of the desire realm. Third, the assembly of brahmās (gods) is established at the edge of verbal conduct. Among the eight liberations, pure, impure, and non-dual color, the first surpassing liberation, this is called the third. Because pure liberation has three thoughts: first, mutually dependent; second, mutually interpenetrating; both of these observe pure and impure color. Because of equal observation, it is called surpassing liberation. Third, mutually one-flavored thought, only observing light, not considering it pure or impure, is called non-dual color. The first surpassing liberation, equally observing light, because it is the most supreme position, is called the first liberation. These three liberations, until they are not shared by all ordinary beings (pṛthagjana), the twelfth chapter has already cited the established text, allowing ordinary beings to obtain them. Now it speaks of the surpassing liberation.

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故言不共。此五勝解乃至最勝住者。此文但說微微心能引滅定。與第八解脫不同。薩婆多義前說別引空引往還神通識引無諍等德。此則說通引究竟定滿。故不相違。又若觀諸色乃至而修習者者。是牒八勝處經。謂三解脫下。釋彼經文。前依初修勝處為果。今說久修勝處為因。如理智中解脫為果。故三勝處方便因。若觀諸色等者。泰云。八勝處定並觀定色故名若觀色。定心內色似定外色故。云如觀。三解脫前雖有八勝處。而於三解脫併名方便。八望三解脫為方便道。故隨解脫云三勝處。此中在於定心觀定外所似色。然定內色不同定外色種種觀故。經中名勝知勝見定。名現語故名為智惠。有尋求故名為見。如觀勝定內色時智見尋思了別定內似色類定外色。亦則是尋思了別定外色。故云亦爾。備云。初修八解脫時。前方便有三勝處。然非八勝處中三勝處。故不言八。基云。觀諸色者謂前四勝處。若如所觀者謂后四勝處。如前已觀境差別觀色故。其八勝處而後成滿。三解脫為因。故說三勝處是三解脫方便道攝。非唯三也。此中觀外諸色乃至若勝者牒經。謂觀非三摩地所行現所得色者。此釋前經觀大小諸色義。在定前加行聞惠位中作此種種色觀故。由緣三摩地至故名為勝者。釋定中得勝名所由。緣一類色不同。定前雜緣大小。故

名為勝。或非三摩地色有大小相。是本質色。由緣三摩地乃至故名為勝是緣定中色。唯一類緣故名為勝。是前種種本質之影像故。前加行心有種種境相故不勝境不得勝名。三摩地中境唯一類心無異相故名為勝。已尋已了別者。初時了別異故。如是于外所乃至觀諸色亦爾者。此釋聞思位準同定中所引止觀若知若見於彼色亦初尋思及后了別。剩明余宗解脫等因分別。若薩婆多八解脫一向是因。十遍處一向是果。八勝處亦因果。是故從解脫入勝處。勝處入遍處。若依成實遍處一向是因。勝處亦因果。解脫一向果。是故攝論云究竟非無漏等。四句義當成實宗。謂因非究竟果為究竟。以空觀為無漏。有觀為有漏。十遍處一向是因。一向有觀。八勝處初作有觀。是前遍處所生之果。以作空觀是后八解脫因。八解脫者。一向空觀一向是果。四句即成。謂勝處中初觀是究竟非無漏。后觀是無漏非究竟。八解脫為俱是。遍處為俱非。泰云。若約勝義。四空及微微五種勝解。心微微故能引滅定。若約解脫。微微則是有頂解脫所攝。總而言之。前七亦得名為勝解。第八唯解脫不名勝解。勝解是心所有法故。九有生處則九有情居。第一帙中已釋。十無學法五蘊攝者。戒蘊攝語處命。定蘊攝念定。惠攝正見思惟精進。加餘二為十。此中景雲。正見

智差別者。以空觀為正見。緣有名正智解脫者。取勝計數為體。若依攝論第九勝相結文云。已明解脫似說無為解脫。依攝論明五分法身未有而有則是有為。基云。解脫則勝解數。正見謂緣事惠解脫知見謂緣無為惠。第二醫方明文相可解。第三辨因明處中分二。初總問答標。后別顯釋。謂觀察義中諸所有事者。所建立法名觀察義。能隨順法名諸所有事。諸所有事即是因明。為因照明觀察義故。別釋有二。初舉頌列名。后隨別釋。論體者。謂言生因立論之體故。處所者。謂證義者等論義處所。論所依者。謂真能立。似現比義為言依。其所成立亦是所依。莊嚴者。謂能破等。墮負者。謂似立似破。出離者。將興論時自安處法。論多所作者。由具上六能多所作。準論體性有三。初標六門。次隨別釋。后問答辨。言論者以音聲為性。言說是體。言音者是相。言詞是用。是三差別。又由音聲起句名文。如次別故立三差別。尚論者。諸是世間與理相應所有言論為世所忻尚所應聞者。皆名為尚論。靜論譭謗論是言論起所因惡緣。諍論有四。一因諸欲起。二欲侵奪無攝受欲起。三惡行所起。四依諸見起。言無攝受欲者。泰云。于歌舞等唯欲觀看故行相侵。不欲屬己。若於倡女左右等所為暫受用故行相侵。亦不欲攝為己妻妾及奴僕等己有。

【現代漢語翻譯】 現代漢語譯本 智差別者（具有智慧差別的人）。以空觀為正見。緣有名正智解脫者（以因緣和合而有名，以正智獲得解脫的人），以殊勝的計數方法為根本。如果依據《攝大乘論》第九勝相的結論所說，已經闡明了解脫類似於說無為的解脫。依據《攝大乘論》闡明五分法身，從沒有到有，那就是有為法。窺基法師說：『解脫就是殊勝的勝解計數。』正見是指緣於事物的智慧，解脫知見是指緣于無為法的智慧。第二，醫方明（醫學）的文字相可以理解。第三，辨別因明之處，分為兩部分。首先是總的問答標示，然後是分別的顯現解釋。所謂觀察義中的所有事物，所建立的法稱為觀察義，能夠隨順於法的稱為所有事物。所有事物就是因明，因為因明能夠照明觀察義。分別解釋有兩部分。首先是舉頌列出名稱，然後是隨著分別解釋。論體，是指言語產生的原因，是立論的根本。處所，是指證明義理的人等，是論義的處所。論所依，是指真正的能立。相似的現比義是言語的依據，其所成立的也是所依。莊嚴，是指能夠破斥等。墮負，是指相似的立論和相似的破斥。出離，是指將要開始辯論時，自己安身立命的方法。論多所作，是因為具備以上六種，能夠多所作為。準照論的體性有三種。首先是標示六門，其次是隨著分別解釋，最後是問答辨析。言論，以音聲為體性，言說是根本。言音是相，言詞是作用。這是三種差別。又因為音聲產生語句，稱為文，按照次序分別，所以建立三種差別。尚論，是指世間與道理相應的所有的言論，為世人所欣尚，所應該聽聞的，都稱為尚論。靜論、譭謗論是言論產生的惡劣因緣。諍論有四種。第一種是因為各種慾望而產生。第二種是因為想要侵奪沒有被攝受的事物而產生。第三種是因為惡劣的行為而產生。第四種是依據各種見解而產生。所謂沒有被攝受的慾望，泰法師說：『對於歌舞等，只是想要觀看，所以行為上侵犯，不想要屬於自己。如果對於倡女左右等所為的暫時享用，所以行為上侵犯，也不想要攝為自己的妻妾以及奴僕等己有。』

【English Translation】 English version The wise discriminator (one who possesses wisdom and discernment). Takes the view of emptiness as the correct view. The one who is liberated by the correct wisdom that arises from conditions (one who attains liberation through the wisdom of dependent origination), takes the superior method of enumeration as its foundation. If according to the conclusion of the ninth superior aspect in the Mahāyānasaṃgraha (Compendium of the Mahāyāna), it has already been clarified that liberation is similar to saying unconditioned liberation. According to the Mahāyānasaṃgraha, the fivefold Dharmakāya (body of the Dharma) is explained; from non-existence to existence, that is conditioned Dharma. Kuiji (a prominent Tang Dynasty Buddhist monk) said: 'Liberation is the superior enumeration of understanding.' Correct view refers to the wisdom that arises from things, and the knowledge and view of liberation refers to the wisdom that arises from the unconditioned. Secondly, the textual aspects of cikitsā-vidyā (the science of medicine) can be understood. Thirdly, the place for distinguishing hetu-vidyā (the science of logic) is divided into two parts. First, there is a general question and answer to mark it, and then there is a separate manifestation and explanation. What is called all things in the meaning of observation, the Dharma established is called the meaning of observation, and what can accord with the Dharma is called all things. All things are hetu-vidyā, because hetu-vidyā can illuminate the meaning of observation. There are two parts to the separate explanation. First, the names are listed in a verse, and then they are explained separately. The essence of the treatise refers to the cause of the arising of speech, which is the foundation of establishing the treatise. The place refers to the place of the meaning of the treatise, such as those who prove the meaning. The support of the treatise refers to the true establisher. The similar meaning of direct perception and inference is the basis of speech, and what is established is also the support. Adornment refers to the ability to refute, etc. Defeat refers to similar establishment and similar refutation. Departure refers to the method of settling oneself when about to start an argument. The treatise can do many things because it possesses the above six. According to the nature of the treatise, there are three types. First, the six doors are marked, second, they are explained separately, and finally, there is question and answer analysis. Speech takes sound as its nature, and speech is the foundation. Speech sound is the aspect, and speech words are the function. These are the three differences. Moreover, because sound produces sentences, it is called text, and according to the order, three differences are established. Esteemed discourse refers to all speech in the world that is in accordance with reason, which is esteemed by the world and should be heard, and is all called esteemed discourse. Silent discourse and slanderous discourse are the bad causes and conditions for the arising of speech. There are four types of disputes. The first type arises from various desires. The second type arises from wanting to seize things that have not been taken. The third type arises from bad behavior. The fourth type arises from various views. What is called the desire that has not been taken, Master Tai said: 'Regarding singing and dancing, one only wants to watch, so one infringes in behavior, not wanting to belong to oneself. If one temporarily enjoys what is done by the left and right of the female entertainer, one infringes in behavior, and one does not want to take them as one's own wives and concubines, as well as one's own servants, etc.'

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名無攝受諸欲雨眾見等者。依西國法一年三時名為三際。從正月十六日訖盡五月十五日名為熱際。以於此時時極熱故。從五月十六日訖盡九月十五日名為雨際。以於此時天多雨故。從九月十六日訖盡正月十五日名為寒際。以於此時時極寒故。僧佉本因雨際時生所以名雨。雨之徒侶名為雨眾。諍論因事所生。謗論因言所起。順正教導二論是言論起所因善緣。此二何別。景雲。前據派立法門道理。名順正論。后正對機教導令學。又順正論為引近機。教導論者成於久學。基云。順正論是戒學善緣。教導論是定惠善緣。最後二論應修習者順正理故。中間二論應遠離者。勿耽惡事及起惡言而興論故。為欲斷除興言亦爾。亦則是彼修習攝。初二種論應分別者。性通善惡應修斷故。論處所有六于王家者。有德國王平均識達。于彼可論。翻此不能。執理家者。平均識達善斷事家。大眾中者。眾有平均識達者。餘三可解。論所依中有三。初標十種。次隨別釋。后問答辨十種次第。別釋有二。一所成二能成。所成立義有二自性差別等者。此中宗等名為能立自性差別為所立者。自世親前宗名能成。從陳那后宗名所成。邁法師云。理實宗亦能立。就立中能所不分物情無寄。故陳那后宗名所立。基公解云。此有三重。一云宗言所成立義名為所立。

【現代漢語翻譯】 現代漢語譯本 『名無攝受諸欲雨眾見等者』（名字不包含接受各種慾望、雨眾的觀點等等）。按照西國（印度）的習俗，一年分為三個時期，稱為『三際』。從正月十六日到五月十五日結束，稱為『熱際』，因為這段時間非常炎熱。從五月十六日到九月十五日結束，稱為『雨際』，因為這段時間經常下雨。從九月十六日到正月十五日結束，稱為『寒際』，因為這段時間非常寒冷。 僧佉（Samkhya，數論派）的根本原因是雨季時產生，所以稱為『雨』。『雨』的同伴被稱為『雨眾』。爭論是由事件引起的，誹謗是由言語引起的。『順正教導二論』是言論產生的良好因緣。這兩者有什麼區別？景雲（可能是人名或典籍名）說：前者是根據派別的立法道理，稱為『順正論』；後者是針對不同根器的對象進行教導學習。而且，『順正論』是爲了引導接近根器的人，『教導論』是爲了成就長期學習的人。基云（可能是人名或典籍名）說：『順正論』是戒學的良好因緣，『教導論』是定慧的良好因緣。最後兩種論應該由修行者修習，因為它們順應正理。中間兩種論應該遠離，不要沉迷於惡事，也不要因為惡語而引起爭論。爲了斷除引發爭論的言語也是如此。這也屬於他們修習的內容。最初兩種論應該區分，因為它們的性質既有善也有惡，應該加以修習和斷除。 關於論辯的場所，有六種：在王家（指國王的住所），要有德國王（指有德行的國王）能夠公正地識別和理解，才能在那裡進行論辯。如果國王不能做到這一點，就不能在那裡論辯。在執理家（指主持公道的人的住所），要有公正識別和善於判斷事務的人。在大眾中（指人群聚集的地方），要有大眾中有公正識別能力的人。其餘三種情況可以自行理解。論辯所依據的內容有三種。首先標出十種，然後分別解釋，最後通過問答來辨析這十種的次第。分別解釋分為兩種：一是所成立義，二是能成立義。所成立義有自性差別等。其中，宗（論題）等稱為能立，自性差別等為所立。在世親（Vasubandhu）之前，宗被稱為能成；從陳那（Dignāga）之後，宗被稱為所成。邁法師說：實際上，宗也能成立。在成立的過程中，能和所不分，物情沒有寄託，所以陳那之後宗被稱為所立。基公解釋說：這裡有三重含義。一是說宗的言語所成立的意義稱為所立。

【English Translation】 English version 'Those whose names do not encompass the acceptance of various desires, the views of the Rain Assembly, etc.' According to the customs of the Western Country (India), the year is divided into three periods, called the 'Three Junctures'. From the sixteenth day of the first month to the end of the fifteenth day of the fifth month is called the 'Hot Juncture', because it is extremely hot during this time. From the sixteenth day of the fifth month to the end of the fifteenth day of the ninth month is called the 'Rainy Juncture', because it rains frequently during this time. From the sixteenth day of the ninth month to the end of the fifteenth day of the first month is called the 'Cold Juncture', because it is extremely cold during this time. The fundamental cause of Samkhya (enumeration school) is produced during the rainy season, so it is called 'Rain'. The companions of 'Rain' are called the 'Rain Assembly'. Disputes arise from events, and slander arises from speech. The 'Two Treatises of Following the Correct Teaching and Guidance' are good causes for the arising of speech. What is the difference between these two? Jingyun (possibly a person's name or the name of a text) says: The former is based on the legislative principles of the school, and is called the 'Treatise of Following the Correct'. The latter is to teach and guide learning for objects of different capacities. Moreover, the 'Treatise of Following the Correct' is to guide those who are close to capacity, and the 'Treatise of Guidance' is to achieve those who have been studying for a long time. Jiyun (possibly a person's name or the name of a text) says: The 'Treatise of Following the Correct' is a good cause for the precepts, and the 'Treatise of Guidance' is a good cause for concentration and wisdom. The last two treatises should be practiced by practitioners because they follow the correct principles. The middle two treatises should be avoided, do not indulge in evil deeds, and do not cause disputes because of evil words. It is also the same for eliminating speech that causes disputes. This also belongs to their practice. The first two treatises should be distinguished because their nature is both good and evil, and should be cultivated and eliminated. Regarding the places of debate, there are six: In the royal family (referring to the residence of the king), there must be a virtuous king who can fairly recognize and understand, so that debates can be conducted there. If the king cannot do this, debates cannot be conducted there. In the home of the arbiter (referring to the residence of the person who presides over justice), there must be a person who can fairly recognize and is good at judging affairs. In the assembly (referring to the place where people gather), there must be people in the assembly who have the ability to recognize fairly. The remaining three situations can be understood by themselves. There are three things on which debate is based. First, mark out ten kinds, then explain them separately, and finally analyze the order of these ten kinds through questions and answers. Separate explanations are divided into two types: one is the meaning to be established, and the other is the meaning that can be established. The meaning to be established includes self-nature difference, etc. Among them, the proposition (thesis) and so on are called the ability to establish, and the self-nature difference and so on are what is to be established. Before Vasubandhu, the proposition was called the ability to accomplish; after Dignāga, the proposition was called what is to be accomplished. Master Mai said: In fact, the proposition can also establish. In the process of establishment, the ability and the object are not separated, and the feelings of things are not entrusted, so after Dignāga, the proposition is called what is to be established. Ji Gong explained: There are three meanings here. One is that the meaning established by the words of the proposition is called what is to be established.

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故此所立而有義言。其宗能詮之言及因等言義皆名能立。其宗之言因喻成故雖亦所立。此下文說為先顯示自所愛樂宗義故亦所立非定所立。能成義故猶如於因喻能成故但名能立。所詮義決定唯是所立。獨名所成。二云諸法總聚自性差別若教若理俱是所立。此俱名義隨應有故。總中一分對敵所申。若言若義自性差別俱名為宗則名能立。雖別宗亦是所立能立總故得能立名。故陳那等宗名所立。與瑜伽等理不相違。瑜伽等說宗非一向唯能立故。三云自性差別合所依義名為所立。能依合宗說為能立。總立別故。非此總宗定唯能立。對敵合申因喻成故亦是所立。由非定所立故得能立名。陳那但以共許因喻成他未許。成他未許者唯是合宗。為所立。自性差別但是宗依。所望義殊不相違故。能成立中文有其二。初標列八門。后隨別釋。第三引喻者總也。同類異類者別也。于總說法別引於一同品異為二喻故。對法十六中以因總辨而不別開。于喻之中亦唯申總。但以能成有八數不可乖。于成義中更加合結。此論以合結不離因喻故不別開。彼以成義增明。故別離立。不相違也。陳那以合結不離於喻能立除之。對法以合義重增故別離為能立。引喻總別增減亦然。又云立論者現量等二。疏有悟他古名能立。立敵之者親唯自悟。故陳那等不為能立

【現代漢語翻譯】 現代漢語譯本 因此，凡是建立起來並具有意義的言論，其根本宗旨，即能詮釋的言論以及作為論證依據的『因』（hetu，理由、原因）等言論和意義，都可稱為『能立』（sādhana，論證）。其中，『宗』（pakṣa，論題）的言論，由於通過『因』和『喻』（dṛṣṭānta，例證）來成立，所以也是『所立』（sādhya，被論證的），但下文會說明，這是爲了首先顯示自己所喜愛的『宗』的意義，所以也算是『所立』，但並非一定是『所立』。因為它能夠成立意義，就像『因』和『喻』能夠成立意義一樣，所以只被稱為『能立』。而所詮釋的意義，決定性地只是『所立』，獨自被稱為『所成』（siddha，已成立）。 第二種觀點認為，諸法的總體集合，無論是自性（svalakṣaṇa，自身獨有的性質）的差別，還是教義或理證，都屬於『所立』。這是因為這些都包含著相應的意義。在總體中，針對論敵所提出的部分，無論是言論還是意義，其自性差別都可稱為『宗』，因此也被稱為『能立』。雖然個別的『宗』也是『所立』，但由於『能立』是總體，所以可以獲得『能立』的名稱。因此，陳那（Dignāga）等人的『宗』被稱為『所立』，這與瑜伽行派（Yogācāra）等的理論並不矛盾。瑜伽行派等認為『宗』並非完全只是『能立』。 第三種觀點認為，自性差別與所依賴的意義相結合，稱為『所立』。能依賴者與『宗』相結合，則被稱為『能立』。這是因為總體和個別有所不同。並非這個總體『宗』一定是『能立』，因為它通過『因』和『喻』來成立，所以也是『所立』。正因為它並非一定是『所立』，所以才獲得『能立』的名稱。陳那只是用雙方都認可的『因』和『喻』來成立對方尚未認可的觀點。成立對方尚未認可的觀點，這才是結合了『宗』的『所立』。自性差別只是『宗』的依據。所期望的意義不同，所以並不矛盾。 在『能成立』（sādhakatama，最有效的論證）的文字中有兩種方式。首先是標列八個方面，然後分別解釋。第三個是引用『喻』，這是總的方面。『同類』（sapakṣa，相似的例子）和『異類』（vipakṣa，不相似的例子）是分別的方面。在總的說法中，分別引用同一品類和不同品類作為兩種『喻』。在《對法論》（Abhidharma）的十六種論證方式中，用『因』來總括辨別，而不分別展開。在『喻』之中也只是闡述總的方面。只是因為能夠成立意義的有八個方面，不能違背。在成立意義的過程中，增加了『合』（upanaya，應用）和『結』（nigamana，結論）。本論認為『合』和『結』不離開『因』和『喻』，所以不分別展開。彼論認為成立意義更加明確，所以分別設立，這並不矛盾。陳那認為『合』和『結』不離開『喻』，所以從『能立』中去除。對法論認為『合』的意義非常重要，所以分別設立為『能立』。引用『喻』的總別增減也是如此。還有一種說法是，立論者通過現量（pratyakṣa，直接感知）等兩種方式。疏文中說，使他人領悟，古時稱為『能立』。建立論敵的人，只是自己領悟。所以陳那等人不認為是『能立』。

【English Translation】 English version Therefore, any statement established with meaningful content, whose core principle, including the words that explain and the 'hetu' (reason, cause) as the basis of argument, along with their meanings, can be called 'sādhana' (proof). Among them, the statement of 'pakṣa' (thesis), because it is established through 'hetu' and 'dṛṣṭānta' (example), is also 'sādhya' (what is to be proven), but it will be explained later that this is to first show the meaning of the 'pakṣa' that one favors, so it is also considered 'sādhya', but not necessarily 'sādhya'. Because it can establish meaning, just as 'hetu' and 'dṛṣṭānta' can establish meaning, it is only called 'sādhana'. And the meaning that is explained is definitively only 'sādhya', uniquely called 'siddha' (established). The second view is that the total collection of all dharmas, whether it is the difference in 'svalakṣaṇa' (own-nature, unique characteristics), or doctrines or logical proofs, all belong to 'sādhya'. This is because these all contain corresponding meanings. In the totality, the part proposed against the opponent, whether it is words or meanings, its own-nature differences can be called 'pakṣa', so it is also called 'sādhana'. Although individual 'pakṣa' are also 'sādhya', because 'sādhana' is the totality, it can obtain the name 'sādhana'. Therefore, the 'pakṣa' of Dignāga (陳那) and others is called 'sādhya', which is not contradictory to the theories of Yogācāra (瑜伽行派) and others. Yogācāra and others believe that 'pakṣa' is not entirely just 'sādhana'. The third view is that the combination of own-nature differences and the meaning on which it depends is called 'sādhya'. The dependent combined with 'pakṣa' is called 'sādhana'. This is because the totality and the individual are different. This total 'pakṣa' is not necessarily 'sādhana', because it is established through 'hetu' and 'dṛṣṭānta', so it is also 'sādhya'. Precisely because it is not necessarily 'sādhya', it obtains the name 'sādhana'. Dignāga only uses 'hetu' and 'dṛṣṭānta' that are recognized by both parties to establish the views that the other party has not yet recognized. Establishing the views that the other party has not yet recognized is the 'sādhya' that combines 'pakṣa'. Own-nature differences are only the basis of 'pakṣa'. The meanings that are desired are different, so there is no contradiction. In the text of 'sādhakatama' (most effective proof), there are two ways. The first is to list eight aspects, and then explain them separately. The third is to cite 'dṛṣṭānta', which is the general aspect. 'Sapakṣa' (similar examples) and 'vipakṣa' (dissimilar examples) are separate aspects. In the general statement, the same category and different categories are cited separately as two types of 'dṛṣṭānta'. In the sixteen methods of argument in the Abhidharma (對法論), 'hetu' is used to summarize and distinguish, without unfolding separately. In 'dṛṣṭānta', only the general aspect is elaborated. It is only because there are eight aspects that can establish meaning, which cannot be violated. In the process of establishing meaning, 'upanaya' (application) and 'nigamana' (conclusion) are added. This treatise believes that 'upanaya' and 'nigamana' do not leave 'hetu' and 'dṛṣṭānta', so they are not unfolded separately. That treatise believes that establishing meaning is more explicit, so they are established separately, which is not contradictory. Dignāga believes that 'upanaya' and 'nigamana' do not leave 'dṛṣṭānta', so they are removed from 'sādhana'. The Abhidharma believes that the meaning of 'upanaya' is very important, so it is established separately as 'sādhana'. The addition and subtraction of the general and separate aspects of citing 'dṛṣṭānta' are also the same. Another saying is that the proponent establishes through two methods such as pratyakṣa (現量, direct perception). The commentary says that making others understand was called 'sādhana' in ancient times. The person who establishes the opponent only understands himself. Therefore, Dignāga and others do not consider it 'sādhana'.

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。不相違也。立宗中。各別攝受自品所許者。此是總文也。攝受者是自意樂義。品是宗義。故顯揚第十一云自宗所許。此中意說依二所立。立論各別。隨自意樂自宗所許故說名宗。此中三釋。一云以言對理。取依義別詮名為各別自宗所許。二以別對總。取依總之別言及義二名自所許。三以合對離。取能依不相離性合以為自宗所許。立宗依離義以為所立。故此文總。或攝受論宗者。依自所攝宗對異師敵而立自宗。不爾便有相符極成。若自辨才。由自辨才立他宗義。隨自意樂不顧論宗。唯此二種是正所宗。若遍所許。若自同宗。若承傍義準非別攝受隨自樂故非真宗。立已成故非本成故。立此宗時。若輕蔑他若從他聞。若自覺悟真實而申宗趣。此三名立宗因緣。或成自宗或破他宗。二句泛舉一切立宗之意不過此故。或制伏他釋上成立自宗。或摧屈於他釋上破他宗。成自破他皆為悲愍故。后三句釋前二意故。后十句分為三類。初二句是立宗體。次三句是立宗因緣。后五句立宗意。辨因者謂為成熟所立宗義者。是別因。如說所作性故證聲無常等。依所引喻同類異類等者。是通因。通能成立向前宗義。故舉喻等六種道理助所作性因義成宗。引喻者乃至比況言論者。如立聲無常因云所作性。欲令敵論于因生信。后舉瓶等世間共許易了

之法。以比況之令因得立。故云諸所作者皆是無常猶如瓶等。故所引喻為因所依。此文是總。下舉同類異類別明二喻。相狀相似者。如見現牛犎角等相似過去牛自體相似者。如彼青葉色以青為體后見青衣亦以青為體等。故言相似。三四可解。因果相似者。善因樂果惡因苦果。能成所成展轉相似。邁云。自世親前則以瓶等物體為喻。無常同聲故名為同類。從陳那后瓶之與聲既全殊。況亦四塵一塵何成同品。故瓶無常與聲無常義有均等。故名同品。現量文有三。一標二釋三問答辨。相似生者乃至已生已等生若生若起等者。三藏兩釋。一云過去名已生。現在已等生。未來名為若生若起。一云過去已生則名若生。現在已等生亦複名若起。景雲。以欲界根對自界塵。同在一界故言相似。色界根對色界境亦爾。言已生者。據根及境有用時說。言已等生者與識同起。若生者中有。若起者生有。亦可若生者時生。若起時依前已生等明其根境相似義。故言相似。泰云。已生上地故云已生。取于同分彼此相似生故已等生。若中有生。若生有起。基云。於過去世異熟增上果名已生。等流果名已等生。等是相似義故。住現在生名若生。住未來名若起。覆障所礙謂黑闇等者。此有三種。一黑暗謂色暗。二無明暗癡故迷境。三不澄清色暗謂壁障等。

【現代漢語翻譯】 現代漢語譯本 此為法則。通過比喻使因得以確立。所以說，一切所造作的事物都是無常的，就像瓶子等一樣。因此，所引用的比喻是因所依賴的。這段文字是總述。下面列舉同類和異類，分別闡明兩種比喻。相狀相似的，例如見到現在的牛，其隆起的背脊和角等與過去牛的自體相似；又如那青葉的顏色以青色為本體，後來見到青色的衣服也以青色為本體等。所以說是相似。三和四可以理解。因果相似的，善因帶來樂果，惡因帶來苦果。能成就的和所成就的，相互轉化而相似。邁云說，在世親（Vasubandhu）之前，通常以瓶子等物體為比喻，因為『無常』是相同的聲音，所以稱為同類。從陳那（Dignāga）之後，瓶子和聲音完全不同，何況四塵中的一塵如何能成為同品？所以，瓶子的無常和聲音的無常在意義上有均等性，因此稱為同品。現量文有三部分：一、標示；二、解釋；三、問答辨析。相似生，乃至已生、已等生、若生、若起等，三藏有兩種解釋。一種說法是，過去稱為『已生』，現在稱為『已等生』，未來稱為『若生』『若起』。另一種說法是，過去『已生』則稱為『若生』，現在『已等生』也稱為『若起』。景雲說，以欲界的根對治自界的塵，同在一個界內，所以說是相似。根對境也是如此。說到『已生』，是根據根和境有用的時候說的。說到『已等生』，是與識同時生起。『若生』是指中有，『若起』是指生有。也可以說，『若生』是指時生，『若起』是指時依前已生等來闡明其根境相似的意義，所以說是相似。泰云說，已生於上地，所以說是『已生』，取于同分，彼此相似而生，所以是『已等生』。若中有生，若生有起。基云說，在過去世，異熟增上的果稱為『已生』，等流果稱為『已等生』，『等』是相似的意思。住在現在生稱為『若生』，住在未來稱為『若起』。覆障所礙，指黑暗等，這裡有三種：一是黑暗，指色暗；二是無明暗，因愚癡而迷惑境界；三是不澄清的色暗，指墻壁等。

【English Translation】 English version This is the Dharma. By using analogies, the cause can be established. Therefore, it is said that all created things are impermanent, just like bottles and so on. Thus, the cited analogy is what the cause relies on. This passage is a general statement. Below, similar and dissimilar categories are listed to clarify the two types of analogies. Those with similar appearances, such as seeing a present cow with its humped back and horns similar to the past cow's own body; also, like the color of that green leaf with green as its essence, and later seeing green clothing also with green as its essence, and so on. Therefore, it is said to be similar. Three and four can be understood. Cause and effect are similar, good causes bring happy results, and bad causes bring suffering results. What can be accomplished and what is accomplished are mutually transformed and similar. Maiyun said that before Vasubandhu, objects such as bottles were commonly used as metaphors because 'impermanence' is the same sound, so it is called the same category. After Dignāga, the bottle and sound are completely different, let alone how one dust among the four dusts can become the same category? Therefore, the impermanence of the bottle and the impermanence of the sound have equal meaning, so it is called the same category. There are three parts to the text on direct perception: 1. Indication; 2. Explanation; 3. Question and answer analysis. Similar arising, up to already arisen, already equally arisen, if arising, if occurring, etc., the Tripiṭaka has two explanations. One explanation is that the past is called 'already arisen', the present is called 'already equally arisen', and the future is called 'if arising' 'if occurring'. Another explanation is that the past 'already arisen' is called 'if arising', and the present 'already equally arisen' is also called 'if occurring'. Jingyun said that using the roots of the desire realm to treat the dust of one's own realm, being in the same realm, is said to be similar. The root treating the object is also like this. When speaking of 'already arisen', it is based on when the root and object are useful. When speaking of 'already equally arisen', it arises simultaneously with consciousness. 'If arising' refers to the intermediate existence, and 'if occurring' refers to the existence of birth. It can also be said that 'if arising' refers to arising at a time, and 'if occurring' refers to relying on the previously already arisen, etc., to clarify the meaning of the similarity of its root and object, so it is said to be similar. Taiyun said that having already arisen in the upper realm, it is said to be 'already arisen', taking from the same division, mutually similar arising, so it is 'already equally arisen'. If there is intermediate existence arising, if there is birth existence occurring. Jiyun said that in the past world, the result of maturation increase is called 'already arisen', and the result of outflow is called 'already equally arisen', 'equal' is the meaning of similarity. Living in the present arising is called 'if arising', and living in the future is called 'if occurring'. Obstruction by covering, referring to darkness, etc., there are three types here: first, darkness, referring to color darkness; second, ignorance darkness, being deluded about the realm due to ignorance; third, unclear color darkness, referring to walls, etc.

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若琉璃等名澄清色則非覆障。雖隔可見。或色相殊勝者。景雲。如見第一女色其心惑亂不分明。基云。日光威勢眼見不睹色相勝故。或復相似者。如豆在豆聚心生疑。或內所作者。則下所明如目眩等。三時極遠。如初帙中解。今勘彼第三卷。但明二種。略不論時極遠也。非已思應思現量者。已思應思多是比量。或非量攝。今非此二故名現量。才取便成取所依境者乃至其病若愈名為已思等。景雲。四塵實法病人四識。才取則得成境。非已思應思故是量。藥有除病功能。病人意識思量。此藥今療我疾已愈未癒。是其比量。基云。其師能依止謂藥威勢此非現量。威勢所依色香味觸。任運才取。便是所威勢之所依止。此為現境。能取之者名為現量。言藥之所有大勢威德病若未癒名為應思等者。此藥功能病未差未常應思慮。其病若愈名為已思思已息故。此應思已思二作用境非現境體。能緣彼思亦非現量。亦返顯前說才取便成取所依境。能緣彼心是名現量。此中建立境界取所依境非已思惟非應思惟等者。謂外實地等為定境本質者。是建立境界取所依境。建立定心影像境故。此現境體能取之心說名現量。地等諸界貫前方便。解若未成名應思惟等非現境體。能取彼心非定現量。返顯建立境界取所依境名為現境。數錯亂謂翳眩者於一月處

【現代漢語翻譯】 現代漢語譯本 若琉璃等名稱為澄清的顏色，則不是覆蓋和阻礙（覆障）。即使隔著（琉璃），也可以看見（東西）。或者（因為）顏色和形態非常殊勝，就像看見絕色美女一樣，心神迷惑擾亂，不能分辨清楚。基（窺基大師）說：『（就像）太陽光芒的威勢，眼睛看見了卻看不清楚（太陽的）顏色和形態，因為（太陽的）色相太殊勝了。』或者（因為）事物非常相似，就像豆子放在一堆豆子里，（讓人）心生疑惑。或者（因為）是內心所產生的（錯覺），就像下面所說的，如眼睛昏花等。（對於）時間上極其遙遠的（事物），就像《瑜伽師地論》初帙中所解釋的。現在查閱《瑜伽師地論》第三卷，只說明瞭兩種（情況），略去了時間極其遙遠的情況。 『非已思、應思現量』，已思和應思大多是比量，或者不屬於量（的範疇）。現在（所說的現量）不是這兩種，所以稱為現量。『才取便成取所依境者』，乃至（對於）疾病如果痊癒，稱為已思等。景（景興）說：『四大（地、水、火、風）微塵是實法，病人的四識，才一接觸就能成為（現量的）境界，不是已思和應思，所以是量。』藥有去除疾病的功能，病人用意識思量，『這藥現在治療我的疾病，已經痊癒還是沒有痊癒？』這是比量。基（窺基大師）說：『他的老師能夠依靠（藥物的）威勢，這並非現量。威勢所依靠的色、香、味、觸，自然而然地接觸，便是（藥物）威勢所依靠的（境界），這是現境。能夠取（境）的心識稱為現量。』 『言藥之所有大勢威德病若未癒名為應思等者』，（意思是說）這種藥物的功能，在疾病沒有痊癒的時候，應該思慮（藥物的作用）。疾病如果痊癒，稱為已思，因為思慮已經停止。這應思和已思兩種作用的境界，不是現境的本體。能夠緣取這些思慮的心識，也不是現量。這也反過來顯示了前面所說的『才取便成取所依境』，能夠緣取那個（現）境的心識，稱為現量。此中建立境界取所依境非已思惟非應思惟等者，（意思是說）外在真實的土地等作為確定的境界本質，是建立境界所取所依的境界。因為建立確定的心識影像境界的緣故。這現境的本體，能夠取（現境）的心識，稱為現量。土地等諸界貫穿前面的方便（解釋）。如果（對土地等）的理解沒有完成，稱為應思惟等，不是現境的本體。能夠取這些（土地等）的心識，不是確定的現量。反過來顯示了建立境界所取所依的境界，稱為現境。數錯亂，就是所謂的眼翳和眼花，對於一個月亮……

【English Translation】 English version If 'clarified color' is the name for things like crystal (琉璃), then it is not an obstruction (覆障). Even through a barrier, it can be seen. Or (because) the color and form are exceptionally superior, like seeing a beautiful woman, the mind is confused and unable to clearly distinguish. Ji (窺基大師) says: 'Like the power of sunlight, the eyes see but cannot clearly see the color and form (of the sun), because the color and form (of the sun) are too superior.' Or (because) things are very similar, like beans in a pile of beans, (causing) doubt in the mind. Or (because) it is produced by the inner mind, as explained below, such as dizziness. (For) things that are extremely distant in time, as explained in the first fascicle of the Yogācārabhūmi-śāstra (瑜伽師地論). Now, examining the third volume of the Yogācārabhūmi-śāstra, it only explains two (situations), omitting the situation of being extremely distant in time. 'Not past-thought, future-thought, present-perception (現量)': past-thought and future-thought are mostly inference (比量), or do not belong to the category of valid cognition (量). Now (the present-perception being discussed) is not these two, so it is called present-perception. 'Immediately grasping and thus becoming the object on which grasping relies', even until the illness is cured, it is called past-thought, etc. Jing (景興) says: 'The four elements (四大) (earth, water, fire, wind) are real dharmas, the four consciousnesses of the patient, as soon as they come into contact, can become the object (of present-perception), not past-thought or future-thought, so it is valid cognition.' Medicine has the function of removing illness, the patient thinks with consciousness, 'Is this medicine now curing my illness, has it been cured or not?' This is inference. Ji (窺基大師) says: 'His teacher can rely on the power of (the medicine), this is not present-perception. The color, smell, taste, and touch on which the power relies, naturally come into contact, and are the (objective) basis of the power, this is the present object. The consciousness that can grasp (the object) is called present-perception.' 'The great power and virtue of the medicine, if the illness is not cured, it is called future-thought, etc.', (meaning) the function of this medicine, when the illness is not cured, one should contemplate (the effect of the medicine). If the illness is cured, it is called past-thought, because the contemplation has stopped. The objects of these two functions of future-thought and past-thought are not the substance of the present object. The consciousness that can grasp these thoughts is also not present-perception. This also shows the previous statement 'Immediately grasping and thus becoming the object on which grasping relies', the consciousness that can grasp that (present) object is called present-perception. 'Establishing the object on which grasping relies in the realm, not past-thought, not future-thought, etc.', (meaning) the external real earth, etc., as the essence of the fixed realm, is establishing the object on which grasping relies in the realm. Because it establishes the fixed image of the mind. The substance of this present object, the consciousness that can grasp (the present object), is called present-perception. The realms such as earth, etc., run through the previous expedient (explanation). If the understanding (of the earth, etc.) is not completed, it is called future-thought, etc., not the substance of the present object. The consciousness that can grasp these (earth, etc.) is not a fixed present-perception. It shows that establishing the object on which grasping relies in the realm is called the present object. Numerical confusion, which is called eye disease and dizziness, regarding one moon...

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見多月像者。此中景釋。眼根識同取多月。以是錯亂故非現量。是故五根五識有量非量。不得皆是現量所攝。今解眼識及同緣意識俱取一月而不明瞭。故后尋求意識錯亂取多月。眼識等雖不明瞭而實緣一。是故五識但是現量。此中非不現見等三種名現量者。入正理說。此中現量謂無分明別。若有正智於色等義離名種等所有分別現現別轉。故名現量。諸部不同。此論與因明亦別。觀此文說。世間亦有清凈現量。故凈定心亦現量攝。非要約境體。五俱意等名現量體。解比量中。執持自相比知道俗者。執持衣體等相比知是道。持冠冕等比知是俗。現見彼自體故比類彼物不現見體者。如現見一象比類余象不現見者。如以現在比類過去者。如見彼人現在修善比知過去已曾修善。或以過去比類未來者。既知現修善人過去修善。則以此人過去曾比知來生還能修善。正教中不可記法尋求記別者。如俱舍等云於十四不可記法尋求記別謂為可記或安立記者。初記自體後記差別。初總記有後曲別示。如執一切樂受皆貪所隨眠等者。依增隨眠雖別如是。非三隨眠互不隨增。故執唯爾名違法相。又離漏三受非三所增。若執皆增便違法相。或於有相法中無差別相立者差別等者。景雲。有為名有相法。有為齊四故名無差別。而強安立一分有四相。一分

【現代漢語翻譯】 現代漢語譯本 觀察到多個月亮的現象。這是因為眼根（cakṣurindriya，視覺器官）和眼識（cakṣurvijñāna，視覺意識）同時獲取了多個月亮的影像。由於這種錯亂，因此它不是現量（pratyakṣa，直接認知）。所以，五根（pañcendriya，五種感官）和五識（pañcavijñāna，五種感官意識）既有量（pramāṇa，有效認知）也有非量（apramāṇa，無效認知），不能都歸於現量。現在解釋眼識和與其相關的意識共同取一個月亮，但並不清晰。因此，後來的尋求意識錯誤地取了多個月亮。眼識等雖然不清晰，但實際上緣於一個對象。因此，五識只是現量。這裡，『非不現見』等三種情況被稱為現量，正如《入正理論》（Nyāyapraveśa）所說。這裡的現量是指沒有清晰的區分。如果具有正智（samyagjñāna，正確的智慧）的人，對於色（rūpa，顏色、形狀）等義，脫離了名稱（nāma，名稱）、種類（jāti，種類）等所有的分別，直接而清晰地運作，這就被稱為現量。各個部派的觀點不同。這個論點也與因明（hetuvidyā，因明學）有所區別。觀察這段文字可知，世間也有清凈的現量。因此，清凈的禪定心也屬於現量。並非一定要侷限於境（viṣaya，對像）的本體。五俱意（pañcaviñāṇakāya，與五識同時生起的意識）等被稱為現量的本體。 解釋比量（anumāna，推論）時，『執持自相（svalakṣaṇa，獨特的特徵）比知道俗者』，例如執持衣服的本體等，相比可知是道（mārga，道路，此處指修行之道）。執持冠冕等，比知是俗（loka，世俗）。因為直接見到那個自體，所以可以比類那些不直接見到的物體。例如，直接見到一頭大象，可以比類其他沒有直接見到的大象。例如，用現在比類過去，例如見到那個人現在修善，可以推知過去曾經修善。或者用過去比類未來，既然知道現在修善的人過去修善，那麼就可以用這個人過去的行為來推知他未來還能修善。 在正教（saddharma，正法）中，對於不可記法（avyākṛtavastu，無法明確回答的問題）尋求記別（vyākaraṇa，解答），例如《俱舍論》（Abhidharmakośa）等所說的，對於十四種不可記法尋求記別，認為是可以記的或者安立記的。首先記自體，然後記差別。首先總的記有，然後詳細地分別指示。例如，認為一切樂受（sukhavedanā，快樂的感受）都與貪（rāga，貪慾）所隨眠（anuśaya，潛在的煩惱）等相關聯。依據增隨眠（upacāra-anuśaya，增盛的隨眠）雖然有所區別，但並非三種隨眠互相不隨增。因此，認為只有這樣才符合法相（dharmalakṣaṇa，法的特徵），就違反了法相。又，離漏（anāsrava，無漏）的三種感受並非三種煩惱所增。如果認為都增，就違反了法相。或者在有相法（salakṣaṇadharma，具有特徵的法）中，沒有差別相（viśeṣalakṣaṇa，特殊的特徵）而強行安立差別等。景雲：有為（saṃskṛta，有為法）名為有相法。有為齊四，所以名為無差別。而強行安立一部分有四相，一部分...

【English Translation】 English version Seeing multiple moon-like images. This is because the eye-sense-faculty (cakṣurindriya) and eye-consciousness (cakṣurvijñāna) simultaneously grasp multiple moons. Because of this confusion, it is not direct perception (pratyakṣa). Therefore, the five sense faculties (pañcendriya) and five consciousnesses (pañcavijñāna) are both valid cognition (pramāṇa) and invalid cognition (apramāṇa), and cannot all be included in direct perception. Now, it is explained that the eye-consciousness and the associated consciousness together grasp one moon, but not clearly. Therefore, the subsequent seeking consciousness mistakenly grasps multiple moons. Although the eye-consciousness and others are not clear, they actually cognize one object. Therefore, the five consciousnesses are only direct perception. Here, the three cases of 'not not directly seeing' etc. are called direct perception, as stated in the Nyāyapraveśa (Introduction to Logic). Here, direct perception means without clear distinction. If a person with right knowledge (samyagjñāna), regarding the meaning of form (rūpa) etc., is free from all discriminations of name (nāma), genus (jāti) etc., and operates directly and clearly, this is called direct perception. Different schools have different views. This argument is also different from Hetuvidya (the science of reasoning). Observing this text, it can be seen that there is also pure direct perception in the world. Therefore, a pure meditative mind is also included in direct perception. It is not necessarily limited to the essence of the object (viṣaya). The five co-arisen consciousnesses (pañcaviñāṇakāya) etc. are called the essence of direct perception. In explaining inference (anumāna), 'grasping the unique characteristic (svalakṣaṇa) to infer the mundane and the supramundane,' for example, grasping the essence of clothing etc., one can infer that it is the path (mārga, the path of practice). Grasping crowns etc., one can infer that it is mundane (loka). Because one directly sees that essence, one can infer about those objects that are not directly seen. For example, directly seeing an elephant, one can infer about other elephants that are not directly seen. For example, using the present to infer the past, for example, seeing that a person is now practicing virtue, one can infer that they have practiced virtue in the past. Or using the past to infer the future, since one knows that a person who is now practicing virtue has practiced virtue in the past, then one can use this person's past actions to infer that they will still be able to practice virtue in the future. In the Right Dharma (saddharma), seeking to specify (vyākaraṇa) the unspecifiable (avyākṛtavastu), such as the Abhidharmakośa saying that seeking to specify the fourteen unspecifiable things, considering them to be specifiable or establishing specifications. First, specify the essence itself, then specify the differences. First, generally record the existence, then specifically indicate the distinctions. For example, believing that all pleasurable feelings (sukhavedanā) are associated with latent defilements (anuśaya) of greed (rāga) etc. Although there are differences based on the increasing latent defilements (upacāra-anuśaya), it is not that the three latent defilements do not increase each other. Therefore, believing that only this is in accordance with the characteristics of the Dharma (dharmalakṣaṇa) violates the characteristics of the Dharma. Furthermore, the three feelings free from outflows (anāsrava) are not increased by the three defilements. If one believes that they are all increased, then one violates the characteristics of the Dharma. Or, in conditioned phenomena (salakṣaṇadharma), forcibly establishing differences etc. where there are no distinguishing characteristics (viśeṣalakṣaṇa). Jingyun: Conditioned (saṃskṛta) is called phenomena with characteristics. Conditioned is equal to four, so it is called without difference. But forcibly establishing that one part has four characteristics, one part...

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無四相差別之義。有差別相立無差別者。有為無為其性差別立無差別。下指事云。如於有為無差別相於無為中亦建立者。如彼有為有生住滅無差別相。于無為中亦復建立。言于無為法無差別相於有為法復立者。于無為中無生住滅。于有為中亦復建立。備云。于無為法無差別相者。可言于無為法有差別。勘于草本文亦如此。將問三藏。三藏云應錯。問答辨中一不決定故二同所成故者下。此第二複次釋立同類所以。此言意顯因於宗過名為不成。于同異喻過名為不定。于宗喻過名曰相違。不決定故者則六不定也。因於同異喻相違故不能決定成其宗義。同所成者則四不成四相違也。本立共因擬成宗果。因既帶似理須更成。若更成之與宗無別。故名同所成也。似同異喻亦在此攝。不相違中決定故者。真因真喻定成宗故異所成者。則真因喻無諸過失。體能成故異於所成。其相違者則似因似喻及似現比不能為量。不相違則真因等及真現比能為量體聞思惠等緣至教智。論莊嚴中分二。初明五種莊嚴論者德圓滿故。復明二十七種稱讚功德。若具此者名稱讚功德。言已善已說已明者。景師釋云。已善者釋前愛樂。已說者釋前讚誦受持聽聞思惟。已明者釋前純熟修行。基師云。讀誦受持名已善。聽聞名已說。曾聽聞故堪為他說。思惟純熟名已

【現代漢語翻譯】 現代漢語譯本 沒有四相（生、住、異、滅）差別的意義。如果因為有差別相而建立無差別，那就是因為有為法和無為法的性質差別而建立無差別。下面舉例說明：例如，在有為法中沒有差別相，在無為法中也建立沒有差別相。就像有為法有生、住、滅，沒有差別相一樣，在無為法中也同樣建立。說在無為法中沒有差別相，在有為法中也建立，指的是在無為法中沒有生、住、滅，在有為法中也同樣建立。備云說，在無為法中沒有差別相，可以說在無為法中有差別。對照草稿文字也是這樣。將要問三藏（精通經、律、論三藏的法師）。三藏說應該是錯的。問答辨中，『一不決定故，二同所成故』等，這是第二次解釋建立同類的原因。這句話的意思是說，因為因的過失叫做不成，因為同喻和異喻的過失叫做不定，因為宗和喻的過失叫做相違。『不決定故』指的是六種不定。因為因與同喻、異喻相違，所以不能決定地成就其宗義。『同所成者』指的是四種不成和四種相違。本來建立共同的因，想要成就宗的果。因既然帶有相似的道理，就需要進一步成就。如果進一步成就，就與宗沒有區別，所以叫做同所成。相似的同喻和異喻也包含在這裡面。『不相違中決定故』，真正的因和真正的比喻一定能成就宗，『異所成者』，真正的因和比喻沒有各種過失，本體能夠成就，所以不同於所成就的。那些相違的，比如相似的因、相似的比喻以及相似的現量和比量，不能作為衡量標準。不相違的，比如真正的因等以及真正的現量和比量，能夠作為衡量標準，本體是聞、思、修等，憑藉教智。在《論莊嚴》中分為兩部分。首先說明五種莊嚴，因為論者具有圓滿的德行。其次說明二十七種稱讚功德。如果具備這些，就具有名稱讚功德。『已善、已說、已明』，景師解釋說，『已善』是解釋前面的愛樂，『已說』是解釋前面的讚誦、受持、聽聞、思惟，『已明』是解釋前面的純熟修行。基師說，讀誦受持叫做『已善』，聽聞叫做『已說』，因為曾經聽聞過，所以能夠為他人說。思惟純熟叫做已明。

【English Translation】 English version There is no meaning of difference in the four characteristics (birth, abiding, change, and extinction). If non-difference is established because of the existence of difference, it is because the nature of conditioned (有為, yǒu wéi) and unconditioned (無為, wú wéi) phenomena are different, and thus non-difference is established. The following points to an example: For example, in conditioned phenomena, there is no difference in characteristics; in unconditioned phenomena, it is also established that there is no difference. Just as conditioned phenomena have birth, abiding, and extinction without difference, it is similarly established in unconditioned phenomena. Saying that in unconditioned phenomena there is no difference, and in conditioned phenomena it is also established, refers to the fact that in unconditioned phenomena there is no birth, abiding, or extinction, and this is also established in conditioned phenomena. Bei Yun (備云) says that in unconditioned phenomena, where there is no difference, it can be said that there is difference in unconditioned phenomena. This is also the case when compared to the draft text. It will be asked of the Tripitaka Master (三藏, Sānzàng, a master who is proficient in the three collections of scriptures, Vinaya, and Abhidharma). The Tripitaka Master says it should be wrong. In the question-and-answer discussion, 'one is because it is not definite, and two is because it is accomplished by the same,' etc., this is the second explanation of the reason for establishing the same category. The meaning of this statement is that the fault of the reason (因, yīn) is called 'unaccomplished,' the fault of the similar and dissimilar examples (喻, yù) is called 'indefinite,' and the fault of the proposition (宗, zōng) and the example is called 'contradictory.' 'Because it is not definite' refers to the six kinds of indefiniteness. Because the reason contradicts the similar and dissimilar examples, it cannot definitely accomplish its proposition. 'Accomplished by the same' refers to the four unaccomplished and the four contradictory. Originally, a common reason is established to achieve the result of the proposition. Since the reason has a similar principle, it needs to be further accomplished. If it is further accomplished, it is no different from the proposition, so it is called 'accomplished by the same.' Similar similar and dissimilar examples are also included here. 'Because it is definite in non-contradiction,' the true reason and the true example will definitely accomplish the proposition. 'Accomplished by the different' means that the true reason and example have no faults, and the substance can accomplish, so it is different from what is accomplished. Those that are contradictory, such as similar reasons, similar examples, and similar direct perception and inference, cannot be used as a measure. Those that are not contradictory, such as true reasons, etc., and true direct perception and inference, can be used as a measure, the substance being hearing, thinking, cultivation, etc., relying on the wisdom of the teachings. In the Ornament of the Treatise (論莊嚴, Lùn Zhuāngyán), it is divided into two parts. First, it explains the five kinds of ornaments because the treatise writer has complete virtues. Second, it explains the twenty-seven kinds of praising merits. If one possesses these, one has the merits of praise and commendation. 'Already good, already said, already clear,' Jing Shi (景師) explains, 'already good' explains the preceding love and joy, 'already said' explains the preceding praise, recitation, acceptance, hearing, and thinking, 'already clear' explains the preceding pure cultivation. Ji Shi (基師) says that reading and reciting is called 'already good,' hearing is called 'already said,' because one has heard it before, one can speak it to others. Thinking purely is called 'already clear.'

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明。今解讀誦受持名已善。聽聞思惟名已說。純熟等名已明也。義善者謂引發勝生定勝者。世善能引增上生道。世善能引決定勝道。多眾者謂大施會眾。雜眾者謂八部眾。大眾者謂國王王子眾。執眾者謂執理眾則斷事眾諦眾者謂諸實語眾。或諸聖眾已見諦者。善眾者謂沙門眾或樂法義。多雜二眾論六處所中合名大眾。大眾者則彼王家。執眾者則執理家。諦眾者則彼賢哲者。善眾者則彼善解義及樂法義者也。而不饞速者。他正語時中路言名饞。不徐中理名速。論墮負中非義十種。基公釋云。無義者無義理。違義者違正道理者。損理者損二諦理。與所成等者能立帶似。應可成立。非真理故則前問答中同所成故也。成立能成者以因成因以喻成喻。雋法師云。非義雖十總判為二。一者本句則前五種。二者釋句則后五種。后五種句如次釋前五故。第四彼聲明處有二。初長行及欲開列六門。二依門解釋。法施設建立謂名身句身文身等者。出聲明體。及五德等者。由彼聲體具五德故方成聲論。勝能詮聲。聲論者說。謂名句文體明則是聲。聲性是常音響是無常。無常之響顯于常聲。若知常聲名聲明。義施設建立者。聲明所詮之義。以彼聲明依能詮所詮而建立故。又說六種中差別相應義者。諸法同類互得相應體差別故。轉義者。如於一法

【現代漢語翻譯】 現代漢語譯本： 『明』，現在解釋誦讀、受持（接受並保持）名稱已經很完善。聽聞、思維名稱已經說完。純熟等等名稱已經闡明了。『義善』是指能引發殊勝的善趣和決定勝（涅槃）的人。世俗的善能引導增上生道（更好的輪迴），世俗的善能引導決定勝道（解脫）。『多眾』是指大型佈施法會的參與者。『雜眾』是指天龍八部等各種不同的眾生。『大眾』是指國王、王子等組成的群體。『執眾』是指堅持正理的群體，也就是斷案的群體。『諦眾』是指說實話的群體，或者已經證悟真諦的聖者。『善眾』是指沙門（出家人）群體，或者喜歡佛法義理的人。多眾和雜眾兩種群體在討論六處時合稱為大眾。大眾指的是王室成員。執眾指的是堅持正理的人。諦眾指的是賢哲之人。善眾指的是那些善於理解佛法義理並且喜歡佛法義理的人。 『而不饞速』，在他人正確說話時中途插話叫做『饞』。不緩慢而符合道理叫做『速』。論述墮入失敗的情況有十種不合義理的情況。基公的解釋是：『無義』是指沒有意義和道理。『違義』是指違背正確的道理。『損理』是指損害二諦（世俗諦和勝義諦）的道理。『與所成等』是指能立（論證者）帶著相似的觀點，應該可以成立，但不是真正的道理，因此在之前的問答中與所要成立的觀點相同。『成立能成』是指用因來成立因，用比喻來成立比喻。雋法師說：『非義』雖然有十種，總的來說可以分為兩種。第一種是本句，也就是前面的五種。第二種是解釋句，也就是後面的五種。後面的五種句子依次解釋前面的五種。 第四，關於聲明（語言學）方面，有兩部分。第一部分是長行文以及想要開列的六門。第二部分是依據這六門進行解釋。『法施設建立』，包括名身、句身、文身等等，這是爲了說明聲明的本體。以及五德等等，因為聲明的本體具備五德，才能構成完善的聲論。勝能詮聲，聲論者說，名稱、句子、文體清晰就是聲明。聲明的性質是常，音響是無常。無常的音響顯現常的聲明。如果瞭解常的聲明，就叫做聲明。『義施設建立』，是指聲明所詮釋的意義。因為聲明是依據能詮（能表達的）和所詮（所表達的）而建立的。又說六種中差別相應義，諸法同類互相得到相應的體差別。『轉義』，例如對於一個法。

【English Translation】 English version: 'Ming' (clarity). Now, explaining the recitation, acceptance, and upholding (receiving and maintaining) of names is already well done. Hearing and contemplating names have already been spoken. Proficiency and other names have already been clarified. '義善' (yì shàn - virtuous meaning) refers to those who can bring about superior rebirth and definitive victory (Nirvana). Worldly virtue can guide to the path of higher rebirth, and worldly virtue can guide to the path of definitive victory (liberation). '多眾' (duō zhòng - many assembly) refers to the participants of large almsgiving gatherings. '雜眾' (zá zhòng - mixed assembly) refers to various beings such as the eight classes of gods and dragons. '大眾' (dà zhòng - great assembly) refers to groups composed of kings, princes, and others. '執眾' (zhí zhòng - upholding assembly) refers to groups that adhere to correct principles, which are the groups that judge cases. '諦眾' (dì zhòng - truth assembly) refers to groups that speak the truth, or sages who have already realized the truth. '善眾' (shàn zhòng - virtuous assembly) refers to the assembly of Shramanas (monastics), or those who enjoy the meaning of the Dharma. The two groups of many and mixed assemblies are collectively called the great assembly when discussing the six places. The great assembly refers to the royal family members. The upholding assembly refers to those who uphold correct principles. The truth assembly refers to the wise and virtuous. The virtuous assembly refers to those who are good at understanding the meaning of the Dharma and enjoy the meaning of the Dharma. '而不饞速' (ér bù chán sù - without interrupting or rushing), interrupting others while they are speaking correctly is called '饞' (chán - interrupting). Not being slow but in accordance with reason is called '速' (sù - rushing). Discussing the ten types of situations that lead to failure, 基公 (Jī Gōng)'s explanation is: '無義' (wú yì - meaningless) refers to lacking meaning and reason. '違義' (wéi yì - contrary to meaning) refers to violating correct principles. '損理' (sǔn lǐ - damaging reason) refers to damaging the principles of the two truths (conventional truth and ultimate truth). '與所成等' (yǔ suǒ chéng děng - equal to what is to be established) refers to the proponent carrying similar views, which should be able to be established, but is not the real reason, so in the previous question and answer, it is the same as the view to be established. '成立能成' (chéng lì néng chéng - establishing what can be established) refers to using the cause to establish the cause, and using the metaphor to establish the metaphor. 雋法師 (Juàn Fǎshī) said: Although there are ten types of '非義' (fēi yì - non-meaning), they can be generally divided into two types. The first type is the original sentence, which is the first five types. The second type is the explanatory sentence, which is the last five types. The last five sentences explain the first five in order. Fourth, regarding the aspect of '聲明' (shēng míng - linguistics), there are two parts. The first part is the long passage and the six doors that are to be listed. The second part is the explanation based on these six doors. '法施設建立' (fǎ shī shè jiàn lì - Dharma establishment), including 名身 (míng shēn - name body), 句身 (jù shēn - sentence body), 文身 (wén shēn - word body), etc., this is to explain the essence of linguistics. And the five virtues, etc., because the essence of linguistics possesses the five virtues, it can form a complete sound theory. 勝能詮聲 (shèng néng quán shēng - superior able to express sound), the sound theorists say that clear names, sentences, and styles are linguistics. The nature of linguistics is constant, and the sound is impermanent. The impermanent sound manifests the constant linguistics. If one understands the constant linguistics, it is called linguistics. '義施設建立' (yì shī shè jiàn lì - meaning establishment) refers to the meaning explained by linguistics. Because linguistics is established based on what can be expressed and what is expressed. It also says that among the six types, the difference corresponds to the meaning, and the differences in the nature of all dharmas of the same kind correspond to each other. '轉義' (zhuǎn yì - transferred meaning), for example, for one Dharma.

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無量義門差別而轉。如一色法可見不可見等諸義別轉。補特伽羅施設建立謂立男女非男女等者。依此三類立聲差別。先俗所傳蘇漫多聲中有此三類。一補盧沙是男聲體義。二悉底履是女聲體義。三如納逢(去聲)素迦是非男非女聲體義。復有穩聲。如涅履題勢。此之四種各有八轉。一一轉中皆有一名二名多名。如是合有九十六聲。或復建立初中上士聲相差別者。若依后俗底彥多聲有十八轉非世所用。此言三類謂上中下各有三聲。如小兒為下士。未有所識不知自他有善有惡。但泛知聲。如庸庸之士名中士。唯見他有善惡而不知。廣達之士名上士。唯內自省應作而作不應作而不作。此三士聲各自二體二體多體三積成九。今言初中上士則三種八轉中各有三故。過去過去殊勝等者。近過去名過去。遠過去名殊勝。未來亦爾。現在長時名現在。現在剎那名殊勝。處所根栽施設建立者。如樹根栽樹之根本。故聲根本名曰根栽。則是字也。出聲處所名為處所。出聲所故本聲明也。謂劫初起。梵王創造一百萬頌聲明。後命惠減。帝釋復略為十萬頌。次有迦單設羅仙略為一萬二千頌。次有波膩尼仙略為八千頌。此上四論總名處所。今現行者唯有後二。前之二論並已滅沒。字型根栽聲明論有三百頌。波膩尼仙所造略成聲明略本頌。後有八界

【現代漢語翻譯】 現代漢語譯本 無量義門（Dharma-gate of Immeasurable Meaning）的差別而轉變。例如一色法（one form-dharma）可見不可見等各種意義的分別轉變。補特伽羅（Pudgala，補特伽羅）施設建立，是指設立男女非男女等。依據這三類設立聲音的差別。先前的習俗所傳的蘇漫多（Sumanta）聲中有這三類：一是補盧沙（Purusha）是男聲的體義，二是悉底履（Stri）是女聲的體義，三是如納逢素迦（Napumsaka）是非男非女聲的體義。還有穩聲，如涅履題勢（Niruddisa）。這四種各有八轉。每一轉中都有一名、二名、多名。這樣合起來共有九十六聲。或者設立初中上士（superior, middling, and inferior persons）的聲音相狀差別。如果依據後來的習俗底彥多（Tinganta）聲，有十八轉，但世間不用。這裡說的三類，是指上中下各有三種聲音。例如小兒是下士，沒有所知，不知道自己和他人有善有惡，只是泛泛地知道聲音。例如庸庸碌碌的人叫中士，只看到他人有善惡而不知道自己。廣博通達的人叫上士，只是內心反省應該做的就做，不應該做的就不做。這三種士的聲音各自有二體，二體多體，三積成九。現在說初中上士，那麼三種八轉中各有三種的緣故。過去、過去殊勝等，近的過去叫過去，遠的過去叫殊勝。未來也是這樣。現在長的時間叫現在，現在剎那的時間叫殊勝。處所、根栽施設建立，例如樹根栽種樹的根本，所以聲音的根本叫做根栽，也就是字。發出聲音的處所叫做處所，發出聲音的緣故，本來的聲明（Shabda-vidya，聲明）啊。說的是劫初開始，梵王（Brahma，梵天）創造了一百萬頌的聲明，後來命令減少，帝釋（Indra，帝釋天）又縮略為十萬頌，接著有迦單設羅仙（Katantra）縮略為一萬二千頌，然後有波膩尼仙（Panini）縮略為八千頌。這以上四種論總名叫處所。現在流行使用的只有后兩種，前面的兩種論都已經滅沒了。字型根栽聲明論有三百頌，波膩尼仙所造的略成聲明略本頌。後面有八界

【English Translation】 English version The differences of the Dharma-gate of Immeasurable Meaning transform. For example, the various meanings of whether one form-dharma (rupa-dharma) is visible or invisible transform separately. The establishment of a Pudgala (individual, person) refers to establishing male, female, and non-male/non-female, etc. Based on these three categories, the differences in sounds are established. The Sumanta sounds, transmitted by earlier customs, contain these three categories: first, Purusha is the essence of male sounds; second, Stri is the essence of female sounds; third, Napumsaka is the essence of non-male/non-female sounds. There is also a stable sound, such as Niruddisa. Each of these four types has eight inflections. Within each inflection, there is one name, two names, and multiple names. Thus, there are a total of ninety-six sounds. Or, the differences in the characteristics of the sounds of superior, middling, and inferior persons (uttama, madhyama, and adhama purushas) are established. If based on the later custom of Tinganta sounds, there are eighteen inflections, but they are not used in the world. The three categories mentioned here refer to the fact that the superior, middling, and inferior each have three types of sounds. For example, a small child is an inferior person, lacking knowledge, not knowing whether oneself or others have good or evil, but generally knowing sounds. For example, mediocre people are called middling persons, only seeing the good and evil of others but not knowing their own. Broadly knowledgeable people are called superior persons, only inwardly reflecting on what should be done and doing it, and not doing what should not be done. Each of these three types of persons' sounds has two forms, two forms or multiple forms, and three accumulations forming nine. Now, when speaking of superior, middling, and inferior persons, each of the three types has three within the eight inflections. Past, past superior, etc., the near past is called past, the distant past is called superior. The future is also like this. The long duration of the present is called present, the momentary duration of the present is called superior. Place, root, planting, establishment, for example, the root of a tree is planted as the foundation of the tree, so the root of sound is called root, which is a letter. The place where the sound is produced is called place, because the sound is produced, the original Shabda-vidya (science of sound, grammar). It is said that at the beginning of the kalpa (aeon), Brahma (the creator god) created one million verses of Shabda-vidya, later ordering a reduction, Indra (king of the gods) then abbreviated it to one hundred thousand verses, then Katantra abbreviated it to twelve thousand verses, and then Panini abbreviated it to eight thousand verses. These four treatises above are collectively called place. Only the latter two are currently in use, the former two treatises have already become extinct. The treatise on the roots of letters and Shabda-vidya has three hundred verses, the abbreviated essence of Shabda-vidya created by Panini. Later, there are eight realms

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論有八百頌。名為因緣。又有聞釋迦論一千五百頌。又有溫那地論二千五百頌。此五聲明併名根栽。能與根本處所聲明為生智解所依本故。然護法菩薩造二萬五千頌名雜寶聲明論。西方以為聲明究竟之極論盛行於世也。相續者是聲明中合聲合字法為一器。是第一分。名號者。劫初時梵王於一一法皆立千名。帝釋后減為百名又減為十名。后又減為三名。總為一品。是第二名號品名號分。總略者。是聲明中根本略要。彼益者。是次中略令物生解名為彼益。宣說者是廣宣說。謂略中廣。是后三品則后三名。上來五分則是五品。是本聲明之分品故。合名所處。若界頌者。謂字型三百頌名界。波膩尼仙所造。聲明一千頌名略本頌。則此頌也。等者。謂八百頌八界論字因緣。並千五百頌聞釋迦論及二千五百頌溫那地論。故名為等。第五工業明處中。產生工業者。謂養六畜成資生故。教生修成禮義防邪工業者。謂織繡等。此方女工龜茲西多男作。故存本音名為防邪。男聲呼之。和合工業者能知斗訟等。成熟工業者。謂成熟飲食。

瑜伽論記卷第五(之上終)

瑜伽論記卷第五(之下)(論本第十六至第十九)

釋遁倫集撰

論本卷第十六

思所成地思謂思慮即遍行思惟意識。但因思生慧。名為思慧。

【現代漢語翻譯】 現代漢語譯本 關於『有』的論述有八百頌，名為《因緣》（Hetu-pratyaya，原因和條件）。還有關於釋迦牟尼佛所說教法的論述，有一千五百頌，名為《聞釋迦論》。還有關於溫那地（Unnati）的論述，有二千五百頌，名為《溫那地論》。這五種聲明（Śabdavidyā，語言學）都被稱為『根栽』，因為它們能為根本的處所聲明提供產生智慧和理解的基礎。然而，護法（Dharmapāla）菩薩造了一部二萬五千頌的論著，名為《雜寶聲明論》。在西方，這部論著被認為是聲明學的終極之作，非常盛行於世。 『相續』是指聲明學中將聲音和文字的組合方法視為一個整體，這是第一部分。 『名號』是指劫初時，梵王（Brahmā）對每一種事物都設立了一千個名字。帝釋（Indra）後來減少到一百個名字，又減少到十個名字，最後又減少到三個名字，總共成為一個品類，這是第二部分，名為『名號品』或『名號分』。 『總略』是指聲明學中的根本概要。 『彼益』是指在概要的基礎上，進一步使人產生理解，稱為『彼益』。 『宣說』是指廣泛地宣說，即在概要的基礎上進行擴充套件，這是后三品，也就是后三個名稱。 以上五個部分就是聲明學的五個品類，是本聲明學的內容劃分。 合起來稱為『所處』。 『界頌』是指關於字型的三百頌，名為『界』。由波膩尼（Pāṇini）仙人所造。 聲明學的一千頌，名為『略本頌』，就是指這些頌文。 『等』是指八百頌的《八界論字因緣》，以及一千五百頌的《聞釋迦論》和二千五百頌的《溫那地論》，所以稱為『等』。 在第五種工業明處中，『產生工業』是指飼養六畜以獲得生活資料。 『教生修成禮義防邪工業』是指織繡等。此地（指中土）的婦女擅長此道，但在龜茲（Kuci）和西方，多由男子製作，所以保留本來的發音，稱為『防邪』，由男子來稱呼它。 『和合工業』是指能夠了解爭鬥訴訟等。 『成熟工業』是指烹飪食物。

《瑜伽師地論記》卷第五（之上終）

《瑜伽師地論記》卷第五（之下）（論本第十六至第十九）

釋遁倫集撰

《瑜伽師地論》卷第十六

思所成地，『思』是指思慮，即普遍存在的思惟意識。但因為思考而產生的智慧，稱為『思慧』。

【English Translation】 English version There are eight hundred verses on 『existence,』 named Hetu-pratyaya (causes and conditions). There are also fifteen hundred verses on the teachings of Śākyamuni Buddha, named Śrāvakāgama. There are also twenty-five hundred verses on Unnati, named Unnatikalāpa. These five Śabdavidyās (linguistics) are all called 『roots,』 because they provide the foundation for the fundamental place of Śabdavidyā, serving as the basis for generating wisdom and understanding. However, Bodhisattva Dharmapāla composed a treatise of twenty-five thousand verses, named Miśrakālaṅkāra-śāstra. In the West, this treatise is considered the ultimate work of Śabdavidyā and is very popular. 『Continuity』 refers to the method of combining sounds and letters as a whole in Śabdavidyā, which is the first part. 『Nomenclature』 refers to the fact that at the beginning of the kalpa, Brahmā established a thousand names for each thing. Indra later reduced it to a hundred names, then to ten names, and finally to three names, which together became a category. This is the second part, called 『Nomenclature Section』 or 『Nomenclature Division.』 『Summary』 refers to the fundamental outline in Śabdavidyā. 『Its Benefit』 refers to further enabling people to generate understanding based on the outline, called 『Its Benefit.』 『Explanation』 refers to extensive explanation, that is, expanding on the outline, which are the last three sections, that is, the last three names. The above five parts are the five categories of Śabdavidyā, which are the divisions of the original Śabdavidyā. Together they are called 『the place.』 『Realm Verses』 refers to the three hundred verses on fonts, named 『Realm,』 created by the sage Pāṇini. The one thousand verses of Śabdavidyā, named 『Summary Verses,』 refer to these verses. 『Etc.』 refers to the eight hundred verses of the Aṣṭadhātuka-hetu-pratyaya, as well as the fifteen hundred verses of the Śrāvakāgama and the twenty-five hundred verses of the Unnatikalāpa, so it is called 『etc.』 In the fifth place of industrial knowledge, 『generating industry』 refers to raising livestock to obtain means of livelihood. 『Teaching the cultivation of ritual and preventing evil industry』 refers to embroidery, etc. Women in this land (referring to China) are good at this, but in Kuci and the West, it is mostly made by men, so the original pronunciation is retained, called 『fangxie,』 and it is called by men. 『Harmonious industry』 refers to being able to understand disputes and lawsuits, etc. 『Mature industry』 refers to cooking food.

Yogācārabhūmi-śāstra-ṭīkā Volume 5 (End of the first half)

Yogācārabhūmi-śāstra-ṭīkā Volume 5 (Second half) (Treatise 16 to 19)

Compiled by Śramaṇa Shi Dunlun

Yogācārabhūmi-śāstra Volume 16

The Ground of What is Accomplished by Thought. 『Thought』 refers to deliberation, that is, the pervasive thinking consciousness. But the wisdom produced by thinking is called 『thought-wisdom.』

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今取因思所成諸法。體通五蘊為此地體。文分為二。初標列三門。后隨別釋。自性清凈者。明思慧體。簡生得善。故名清凈。思擇所知者。思擇一切所應知法。思擇諸法者。思擇佛經長行及頌諸要義者。遠離一切不思議處者。謂置記境及非已分諸地證境。能善了知默說大說者。泰云。無所稟承所發言說名為默說。有稟承如從佛菩薩處聞說者名為大說。基云。外道邪說及諸惡說名默說。內道正說及諸善說名大說。於法少分唯生信解等者。謂非已分少所知解處名法少分。但應信解不應謗故。若於已分少所知法應以慧觀察。第二段思擇所知中。文分為三。初總問答體。次別略問答體。后隨別釋。別釋為三。初釋有法。次釋無法。后雙辨二。有法有二。初標五門。后隨別釋。自相有法文分為三。初標列。次別釋。后結成。勝義相有。謂即真如根本智得。非安立相。相狀相有。即依他性。現在相有。唯現在世非於去來。現在有中要具四義。方是自相有法。謂諸假法略有三種。一聚集假如瓶盆等。二相續假於三世立一有情於今不斷我即是彼。三分位假謂不相應等。今非此三故自相有。一於是處名可得者。謂依他性后得智證雖離名言。以名詮之與名相順。非如真如不順於名故可得簡圓成實性。二事可得者。簡所執性。雖有其名無體事

【現代漢語翻譯】 現代漢語譯本 現在我們來探討由『思』所產生的諸法（dharma，佛法）。其本體貫通五蘊（skandha，構成個體經驗的五種要素），以此作為此地（bhumi，修行的階段或層次）的本體。本文分為兩個部分：首先標列三個門徑，然後分別解釋。『自性清凈』，闡明思慧（thinking wisdom）的本體，區別于由業力產生的善，因此稱為『清凈』。『思擇所知』，思擇一切應該瞭解的法。『思擇諸法』，思擇佛經中的長行（散文部分）以及頌（偈頌）中的各種重要意義。『遠離一切不思議處』，指的是置記境（超出言語概念的境界）以及非已分（尚未證得）的諸地證境（通過修行證悟的境界）。『能善了知默說大說』，泰法師說：『沒有依據而發出的言說是默說，有依據的，例如從佛菩薩處聽聞的說法，稱為大說。』窺基法師說：『外道的邪說以及各種惡劣的說法稱為默說，內道的正說以及各種善良的說法稱為大說。』『於法少分唯生信解等』，指的是對於非已分（尚未證得）的少量所知解之處，稱為『法少分』，只應生起信心和理解，不應誹謗。如果對於已分（已經證得）的少量所知法，應該用智慧去觀察。 第二段，在『思擇所知』中，本文分為三個部分：首先總的提問和回答本體，其次分別簡略地提問和回答本體，最後是隨文分別解釋。分別解釋又分為三個部分：首先解釋『有法』，其次解釋『無法』，最後雙重辨析二者。『有法』分為兩個部分：首先標列五個門徑，然後分別解釋。『自相有法』分為三個部分：首先標列，其次分別解釋，最後總結完成。『勝義相有』，指的是即是真如（tathata，事物的真實本性）根本智（fundamental wisdom）所證得，不是安立相（概念性的存在）。『相狀相有』，指的是依他性（paratantra-svabhava，依賴於其他條件而存在的性質）。『現在相有』，僅僅存在於現在世，而不是過去和未來。現在有中要具備四個條件，才是『自相有法』。所謂的假法（conceptual existence），大致有三種：一是聚集假，例如瓶子、盆子等；二是相續假，在三世中建立一個有情（sentient being），認為現在的我就是過去的我的延續；三是分位假，指的是不相應等。現在不是這三種假，所以是『自相有』。一是『於是處名可得者』，指的是依他性后得智（wisdom attained after initial enlightenment）所證，雖然脫離了名言（verbal expression），但用名稱來詮釋它，與名稱相順。不像真如（tathata）那樣不順應名稱，所以是『可得』，用以區別于圓成實性（parinispanna-svabhava，圓滿成就的性質）。二是『事可得者』，用以區別于所執性（that which is clung to as real），雖然有名稱，但沒有實體。

【English Translation】 English version Now, let's examine the various dharmas (teachings, phenomena) that arise from 'thinking'. Their essence permeates the five skandhas (aggregates of existence), serving as the essence of this bhumi (level of spiritual attainment). This text is divided into two parts: first, it lists the three gateways; then, it explains them separately. 'Self-nature purity' clarifies the essence of thinking wisdom, distinguishing it from the good that arises from karma, hence it is called 'purity'. 'Discriminating the knowable' involves discerning all dharmas that should be understood. 'Discriminating the dharmas' involves discerning the various important meanings in the prose (long passages) and verses (shlokas) of the Buddhist scriptures. 'Distancing oneself from all inconceivable places' refers to the realm of meditative absorption (beyond conceptual understanding) and the stages of realization that are not yet attained. 'Being able to skillfully understand silent speech and great speech': Master Tai said, 'Speech that is uttered without reliance is called silent speech; speech that has reliance, such as hearing from Buddhas and Bodhisattvas, is called great speech.' Master Kuiji said, 'The heretical teachings of external paths and various evil teachings are called silent speech; the correct teachings of the internal path and various virtuous teachings are called great speech.' 'Only generating faith and understanding in a small portion of the Dharma' refers to the small portion of knowledge and understanding that is not yet attained, called 'a small portion of the Dharma', where one should only generate faith and understanding, and not slander. If one has already attained a small portion of knowledge, one should observe it with wisdom. In the second section, 'Discriminating the Knowable', this text is divided into three parts: first, a general question and answer about the essence; second, separate and brief questions and answers about the essence; and finally, explanations following the text. The separate explanations are further divided into three parts: first, explaining 'existent dharmas'; second, explaining 'non-existent dharmas'; and finally, doubly distinguishing between the two. 'Existent dharmas' are divided into two parts: first, listing the five gateways; then, explaining them separately. 'Self-characteristic existent dharmas' are divided into three parts: first, listing; second, explaining separately; and finally, summarizing and completing. 'Existent in the ultimate sense' refers to that which is realized by the fundamental wisdom of Suchness (tathata), not an established characteristic (conceptual existence). 'Existent in the form of characteristics' refers to the dependent nature (paratantra-svabhava). 'Existent in the present' exists only in the present world, not in the past or future. To be 'self-characteristic existent dharmas' in the present, four conditions must be met. So-called conceptual existences are roughly of three types: first, aggregative conceptual existence, such as bottles and basins; second, continuous conceptual existence, establishing a sentient being across the three times, believing that the present 'I' is a continuation of the past 'I'; third, positional conceptual existence, referring to non-correspondence, etc. Now, it is not these three conceptual existences, so it is 'self-characteristic existent'. First, 'the name can be obtained in this place' refers to that which is realized by the wisdom attained after initial enlightenment (wisdom attained after initial enlightenment), although it is detached from verbal expression, using a name to interpret it is in accordance with the name. Unlike Suchness (tathata), which does not accord with names, it is 'obtainable', used to distinguish it from the perfectly accomplished nature (parinispanna-svabhava). Second, 'the thing can be obtained' is used to distinguish it from that which is clung to as real, although it has a name, it has no substance.

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故。三此名於此事非不決定者。簡分位假。此名唯因於此事故。如所見青等名定目彼。非如熱病見青謂黃。熱病差時其名不定。迷亂故然名不決定。亦如瓶破成瓦即去瓶名。以無常故名不決定。四此名於此事無礙隨轉者。謂色等名若聚若散名常隨轉非如瓶等於聚集處其名隨轉于離散處名即退還。返顯名於此事無礙隨轉。即簡聚集假。現在相有者。簡相續假。若現已生為未來因為過去果。方是自相有法。共相中文亦有三。謂標釋結。種類共相者。五蘊種類雖體各別積聚義同總名為蘊。蘊為共相。成所作共相者。景雲。因雖善惡漏無漏別。辨果義同俱名一種成所共相。基云。謂三業六識。思體雖殊善有漏同。皆感愛果。名所作共相如是等類。一切行共相者謂無常者。今據此文但無常觀則非現量。以是共相觀故。故集量論。說現量唯取自相境故。故彼論說五識賴耶散心緣境自相。是其現量。意識中若是定心雖緣有為作無常觀。一一別證諸行體上無常。是故現量皆自相境。戒賢論師云。如四善根觀五蘊無常。總於五蘊上有一無常相當觀心現。如以一縷總括眾華。此即五蘊共一無常相。此非現量。若如見道觀五蘊無常則有五個無常相當觀心現。以一觀心有其五解別證五蘊無常亦是自相境。西方有釋云。如小乘見道但觀無常所顯真

【現代漢語翻譯】 現代漢語譯本 因此，這三種名稱對於所指的事物並非不確定。這是爲了區分分位假名。這種名稱僅僅因為這個原因而存在，就像看到青色等事物時，名稱就確定指代它。不像患熱病時，看到青色卻說是黃色，熱病痊癒后，名稱就不確定了。因為迷惑混亂，所以名稱不確定。又比如瓶子破碎變成瓦片，瓶子的名稱就消失了。因為無常，所以名稱不確定。 第四種名稱對於所指的事物沒有阻礙，可以隨意轉變。比如色等名稱，無論是聚集還是分散，名稱始終跟隨轉變。不像瓶子等，在聚集的地方名稱跟隨轉變，在離散的地方名稱就退還了。這反過來顯示了名稱對於所指的事物沒有阻礙，可以隨意轉變，也就是區分了聚集假名。現在相有，區分了相續假名。如果現在已經產生，作為未來的原因，過去的果，才是自相有法。 共相中也有三種，分別是標、釋、結。種類共相，五蘊（色、受、想、行、識，構成個體存在的五種要素）的種類雖然本體各不相同，但積聚的意義相同，總稱為蘊，蘊就是共相。成所作共相，景雲說，因雖然有善惡、有漏無漏的區別，但辨別果的意義相同，都稱為一種成所共相。基云說，三業（身、口、意三種行為）、六識（眼、耳、鼻、舌、身、意六種意識）的思體雖然不同，但善有漏相同，都能感得愛果，這就像所作共相。像這些等等，一切行共相就是指無常。 現在根據這段文字，僅僅是無常觀就不是現量（直接的認知），因為這是共相觀。所以《集量論》說，現量只取自相境。因此該論說，五識（眼、耳、鼻、舌、身五種感覺器官的意識）、阿賴耶識（第八識，儲存所有經驗的意識）、散心緣境自相，是現量。意識中如果是定心，即使緣有為法作無常觀，一一分別證悟諸行體上的無常，因此現量都是自相境。 戒賢論師說，比如四善根（暖、頂、忍、世第一法四種修行階段）觀五蘊無常，總在五蘊上有一個無常的相，觀心顯現，就像用一根線總括眾多的花朵，這就是五蘊共一個無常相，這不是現量。如果像見道（證悟真理的最初階段）觀五蘊無常，就有五個無常的相，觀心顯現，用一個觀心有五個解，分別證悟五蘊的無常，這也是自相境。西方有解釋說，比如小乘見道只觀無常所顯的真。

【English Translation】 English version Therefore, these three names are not uncertain with regard to the things they refer to. This is to distinguish positional designations. Such a name exists solely because of this reason, just as when seeing blue, the name definitively refers to it. It is not like when suffering from a fever, one sees blue but calls it yellow; when the fever subsides, the name becomes uncertain. Because of confusion, the name is uncertain. Also, like a jar that breaks and becomes a tile, the name 'jar' disappears. Because of impermanence, the name is uncertain. The fourth type of name is unimpeded and freely transforms with regard to the thing it refers to. For example, names like 'form' (rupa) are always transformed whether gathered or scattered. Unlike jars, where the name follows transformation in a gathered place, but returns when scattered. This conversely shows that the name is unimpeded and freely transforms with regard to the thing it refers to, which distinguishes aggregate designations. 'Existing in the present characteristic' distinguishes the continuum designation. If something has already arisen in the present, as a cause for the future and a result of the past, then it is a self-characterized dharma (phenomenon). There are also three aspects of common characteristics (lakshana): the label, the explanation, and the conclusion. The common characteristic of types: although the five aggregates (skandha) [form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana)] are different in essence, their meaning of accumulation is the same, and they are collectively called aggregates. The aggregates are a common characteristic. The common characteristic of accomplishment: Jingyun says that although the causes are different in terms of good, evil, defiled, and undefiled, the meaning of distinguishing the results is the same, and they are all called a type of common characteristic of accomplishment. Ji says that although the nature of the three karmas [body (kaya), speech (vak), and mind (citta)] and the six consciousnesses [eye (caksu), ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind (manas) consciousnesses] are different, they are the same in being good and defiled, and they can all cause the result of love. These are like the common characteristics of accomplishment. Like these and so on, the common characteristic of all phenomena is impermanence. Now, according to this text, merely contemplating impermanence is not direct perception (pratyaksha), because it is a contemplation of common characteristics. Therefore, the Compendium on Valid Cognition (Pramanavarttika) says that direct perception only takes self-characterized objects. Therefore, that treatise says that the five consciousnesses [eye (caksu), ear (srotra), nose (ghrana), tongue (jihva), and body (kaya) consciousnesses], the alaya consciousness [storehouse consciousness], and the distracted mind cognizing self-characterized objects are direct perception. If the mind is in samadhi (meditative concentration) within consciousness, even if it contemplates impermanence on conditioned phenomena, individually realizing the impermanence on the essence of all phenomena, then direct perception is all self-characterized objects. The teacher Silabhadra says that, for example, when the four roots of virtue [warmth, peak, forbearance, and supreme mundane dharma] contemplate the impermanence of the five aggregates, there is a single aspect of impermanence on the five aggregates as a whole, and the contemplating mind manifests. It is like using a single thread to encompass many flowers; this is the single aspect of impermanence common to the five aggregates, and this is not direct perception. If, like the path of seeing [the initial stage of enlightenment], one contemplates the impermanence of the five aggregates, then there are five aspects of impermanence, and the contemplating mind manifests. With one contemplating mind, there are five understandings, individually realizing the impermanence of the five aggregates, and this is also a self-characterized object. There are Western interpretations that say that, for example, the Theravada path of seeing only contemplates the truth revealed by impermanence.

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如是勝義自相。故是現量。若散心緣共相法不知自相。如遠見火之煙。此知有火。以不知彼火熱自性。亦不知彼是何等火草火糞火等。釋假相有法中。文分為四。初總略問答標。二問答列名。三隨別釋。四總結成。屬主相應言論者。說分位假。遠離此彼言論者。說聚集假。謂說宅之門等。景雲。以此顯此言論謂石之圓油之渧毀之焰亦說聚集假有。若說飄之鼓是說假風謂有塵風亦是聚集假有。以彼顯彼假謂佛授德友衣服等。亦說聚集假有。基云。以此顯此者。以此物還周備顯於此物。以彼顯彼者。以余物別顯于余物。遠離此彼者謂求前二如宅之門。以此顯此中地之堅乃至風之動皆于實相處轉。毀之焰等皆于假相處轉。毀者假火之別名。炎熾名毀故。以彼顯彼中。佛授等有情假。飲食等是法假。遠離此彼中。宅之門等。宅大門小。非周備以此顯此自體。亦非離宅面別有門。亦非以彼更顯于彼。故是俱非。百之十十之三者。問曰。何以不言十之一十之二耶。解。且據顯處說也。眾共施設言論有六種者。此中舉識及五遍行答別相狀。意顯共相假法不離實法。此亦各別所取自相是實有法。六種所取共相假法。增益自相可起言說相狀自性名共施設言論如瓶盆等。故唯識言假謂增益非實相有。於六所變各附已體真實自相而增益故。雖

別境等所取相狀亦可共立假言。然六種定遍境故不說余境。眾人共施設所起言論必依此六相狀。非說此六相狀定是假有。然唯識說作意能取事之總相及余心所所取別相。此中即說通二境色。或此但舉能取總境故說作意所取能起于識。不爾便違顯揚等論既總取境名心亦別名心所故。然六十五說一種假。謂若有法待余依所餘施設自相名為假有。如待依蘊施設有我。待依色等相事假立色等。待五塵等立舍宅等。待蘊相事立生等。乃至待諸色不轉假立虛空如是等。對法等或說二假。謂待名言想境或待此。余想境。大品經說三假。謂名假受假法假。唯識亦說三假。謂聚集相續分位。成實論說有四假。謂因生假。相待假。相續假。緣成假。此論第一百說有六假。謂聚集假。因假。果假。所行假。分位假。觀待假。此中及顯揚十八復說有六。言論生起處名假。可解也。亭者亭縣之舍。邏者壁障。流轉因中。由此種子者業種也。由此熏習者名言種。也由此助伴者無明愛取也。彼法流轉者生老死起。還滅因中。諸行還滅者。有漏三性行滅滅界也。雜染還滅者。見修煩惱斷斷界及無慾界。此舉滅諦。所有一切能寂靜道。謂能寂靜前二還滅諸無漏道。此無漏道能般涅槃能趣菩提及彼資糧並其方便等者。景雲。謂近資糧道並遠方便道。能為助伴

能生聖道能辨涅槃。相從亦名還滅因。基云。及彼資糧即資糧道。並其方便即加行道。能生者謂彼道能生種。能辨者謂能辨涅槃現行無漏道故。對法第九說若資糧道若加行道見道修道及無學道皆名道諦。此說還因唯攝前四。又釋此中資糧方便皆無漏道。是無間道前遠近加行故。不同對法前能寂靜道是無間道故。若廣分別如思因果中應知其相者。景雲。指修所成地名為修果。亦可指后抉擇名思果。備云。難解思果將問三藏。三藏云。若覓得。論廣說果相處應知其相。若不得者因五相中並說果相應知其相。亦可有尋伺地廣辨因果文名為思果。約有法即以前五因如次得五果。基云。抉擇思慧地說。因果思議者如有尋有伺地已說。此即指前本地分及抉擇分兩處有尋有伺地具明染凈因果故。所觀無法中。若遠離性者。牛中無馬等性。若非有性者。此人蘊界處。非有彼人蘊界處性。不和合性者。謂三性法漏無漏法。彼此互無和合性者。勝義無者。諸世俗言所說自性。依勝義諦皆非有故。下文合釋五種有無性中分二。初總標后別釋。言第四是不二相等者。生老等相名差別相。與所依法無別體故名不二相。事相所識相等者。即前六種言論中眾共施設言論也。如來滅后若有若無等不可宣說者。景雲。此說化身計為如來。如來滅后若有無等

不可宣說。諸外道計解脫神我名曰如來有三身別。若有若無。即不可說事。又前依體無。此依體妙。故名甚深。五種無性翻五有性如應當知。第三大段。思擇諸法。文分為二。初標后釋。思擇素怛覽義者。素怛覽藏依此論說十二分中多分攝七分。除緣起譬喻本事本生此四毗奈耶藏攝。緣起自性故。餘三眷屬故。又除論議阿毗達磨藏攝故。依七分中除單誦伽陀諷誦經。餘六分教。是所思擇素怛覽義。單誦伽陀。是所思擇伽陀之義。此有三種。勝義伽陀者明無我理。意趣伽陀者釋伽陀意。如四意趣等。體義伽陀者。景雲。謂明諸法體性差別。基云。謂明伽陀中體性義理。就勝義伽陀中。文分為二。初舉經頌。后隨別釋。頌有四十四中。泰師云。大判為二。初有十六頌。顯雜染品所觀。後有三十八頌。顯清凈品能觀無我云云。備師云。初有十一頌。明人無我。次有五頌。明雜染差別所依時分。後有二十八頌。顯清凈品如實觀時得清凈云云。今依景基兩師所判開為十二。初九頌明無有情我及作用體義諸法。二有兩頌明在家出家雜染自性無明貪愛。三有五頌。明雜染品依因時分。四有四頌明自共相及二諦觀。五有兩頌明三種三法無和合義。六有一頌明同性心所相應非異性等。七有兩頌依二諦理明人法有無。八有一頌明作者受者一

【現代漢語翻譯】 現代漢語譯本 不可宣說。外道們所設想的解脫和神我，並稱之為如來（Tathagata），認為有三種不同的身（三身，Trikaya）。這些身的存在與否，都是不可言說的。而且，之前的『依體無』（指現象的虛無性）是粗淺的，而這裡所說的『依體妙』（指勝義諦的微妙）才是甚深的。五種無自性（五種無性，Pañca-niḥsvabhāvatā）對應於五種有自性（五種有性），應當如實理解。 第三大段，是對諸法的思擇。這一部分分為兩部分：首先是標示，然後是解釋。思擇素怛覽（Sutrānta，經藏）的意義在於，素怛覽藏依據此論，在十二分教（十二分教，Dvādaśāṅga-buddhavacana）中，大部分包含七分。排除緣起（nidāna）、譬喻（avadāna）、本事（itivṛttaka）、本生（jātaka）這四種，因為它們屬於毗奈耶藏（Vinaya-piṭaka，律藏）。緣起是自性，其餘三種是眷屬。又排除論議，因為它屬於阿毗達磨藏（Abhidharma-piṭaka，論藏）。依據這七分教，排除單誦（ekapadika）、伽陀（gāthā）、諷誦經（udāna），其餘六分教，是所要思擇的素怛覽的意義。單誦和伽陀，是所要思擇的伽陀的意義。伽陀有三種：勝義伽陀，闡明無我（anātman）的道理；意趣伽陀，解釋伽陀的意趣，如四種意趣等；體義伽陀，景雲說，是闡明諸法體性的差別。基云說，是闡明伽陀中體性的義理。就勝義伽陀而言，分為兩部分：首先是舉出經頌，然後是分別解釋。頌文共有四十四頌。泰師說，大致分為兩部分：前十六頌，顯示雜染品所觀察的內容；后三十八頌，顯示清凈品能觀察的無我等等。備師說，前十一頌，闡明人無我（pudgala-nairātmya）；其次五頌，闡明雜染差別的所依時分；后二十八頌，顯示清凈品如實觀察時獲得清凈等等。現在依據景師和基師的判別，分為十二部分：前九頌，闡明無有情我及作用體義諸法；其次兩頌，闡明在家出家雜染自性的無明（avidyā）和貪愛（rāga）；其次五頌，闡明雜染品所依的因和時分；其次四頌，闡明自共相（svalakṣaṇa，sāmānyalakṣaṇa）以及二諦（dve satye）的觀察；其次兩頌，闡明三種三法（三法印，Tri-lakṣaṇa）沒有和合的意義；其次一頌，闡明同性心所（samānajātīya-caitasika）相應，不是異性等等；其次兩頌，依據二諦的道理，闡明人法（pudgala-dharma）的有無；其次一頌，闡明作者和受者是一

【English Translation】 English version It is unspeakable. The heretics' conceived liberation and self, called Tathagata (如來), are considered to have three different bodies (三身, Trikaya). Whether these bodies exist or not is unspeakable. Moreover, the previous '依體無' (referring to the emptiness of phenomena) is superficial, while the '依體妙' (referring to the subtlety of ultimate truth) spoken of here is profound. The five kinds of non-self-nature (五種無性, Pañca-niḥsvabhāvatā) correspond to the five kinds of self-nature (五種有性), which should be understood as they truly are. The third major section is the consideration of all dharmas. This section is divided into two parts: first, the indication, and then the explanation. The meaning of considering Sutrānta (素怛覽, the Sutra Pitaka) lies in the fact that the Sutrānta Pitaka, according to this treatise, mostly contains seven of the twelve divisions of teachings (十二分教, Dvādaśāṅga-buddhavacana). It excludes nidāna (緣起), avadāna (譬喻), itivṛttaka (本事), and jātaka (本生), because they belong to the Vinaya-piṭaka (毗奈耶藏, the Discipline Pitaka). Nidāna is the nature, and the other three are its retinue. It also excludes discussion, because it belongs to the Abhidharma-piṭaka (阿毗達磨藏, the Abhidharma Pitaka). According to these seven divisions of teachings, excluding ekapadika (單誦), gāthā (伽陀), and udāna (諷誦經), the remaining six divisions of teachings are the meaning of Sutrānta to be considered. Ekapadika and gāthā are the meaning of gāthā to be considered. There are three types of gāthā: the gāthā of ultimate meaning, which elucidates the principle of non-self (anātman, 無我); the gāthā of intended meaning, which explains the intended meaning of the gāthā, such as the four intentions; and the gāthā of essential meaning, which, according to Jingyun, elucidates the differences in the essential nature of all dharmas. According to Jiyun, it elucidates the essential meaning within the gāthā. As for the gāthā of ultimate meaning, it is divided into two parts: first, the sutra verses are cited, and then they are explained separately. There are forty-four verses in total. Master Tai said that they are roughly divided into two parts: the first sixteen verses reveal what is observed in the impure category; the last thirty-eight verses reveal the non-self that can be observed in the pure category, and so on. Master Bei said that the first eleven verses elucidate the non-self of persons (pudgala-nairātmya, 人無我); the next five verses elucidate the temporal divisions on which the differences in impurity depend; the last twenty-eight verses reveal the purity obtained when the pure category is observed as it truly is, and so on. Now, according to the distinctions made by Masters Jing and Ji, it is divided into twelve parts: the first nine verses elucidate the dharmas of no sentient self and the nature of its functions; the next two verses elucidate the ignorance (avidyā, 無明) and craving (rāga, 貪愛) that are the nature of impurity for both householders and renunciates; the next five verses elucidate the causes and temporal divisions on which the impure category depends; the next four verses elucidate the self-characteristics (svalakṣaṇa, 自相, sāmānyalakṣaṇa, 共相) and the observation of the two truths (dve satye, 二諦); the next two verses elucidate that the three characteristics (Tri-lakṣaṇa, 三法印) have no meaning of combination; the next verse elucidates that homogeneous mental factors (samānajātīya-caitasika, 同性心所) are corresponding, not heterogeneous, and so on; the next two verses elucidate the existence or non-existence of persons and dharmas (pudgala-dharma, 人法) according to the principle of the two truths; the next verse elucidates that the agent and the recipient are one.

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異不可說。九有五頌釋通疑難。十有五頌。明集生苦障解脫等。十一有一頌明阿賴耶識譬如池派流。十二后七頌。顯示解了解脫遍知及縛遍知。初九頌中。文分為三。初之五頌正明無我及作用。次三頌半重明法無作用。後有半頌顯法從緣生自然而滅。長行釋中文分為二。初總釋頌意。后別牒釋之。對治增減邊執者。執有我用名為增益。撥法性無名為損減。此依三乘通境界說。不說法增及真如滅。別牒釋中。若隨義釋成十二段。如是半頌遮遣別義所分別我者。破離蘊我。諸法亦無用等者。破即蘊我。諸蘊我用亦都無故。此顯不取微細多我便能對治等者。景雲。謂了知唯十二有支蘊界處流轉法。不執真實多我。故除宰主等執。基云。說諸蘊等多微細法便能對治宰主等執。不依一身執有微細多實我故。成唯識云。我應如蘊非常一故。此若無者云何建立內外成就等者。次下有六云何。皆乘前起后問。此意問言我若無者云何立內外。第二問云。若一切空云何得有能觀空者所觀空境。第三問言。能所觀皆空云何得有凡聖差別。景又加解亦可破彼聖者犢子部計有我性及破異生計我並是顛倒。第四問云。凡聖若無雲何得有能教所化彼此差別。第五問云。若無能教所化云何得有染者凈者。此中初答法假非真。次答人法非實。后三唯答我無

【現代漢語翻譯】 現代漢語譯本 『異不可說』（無法用言語描述的差異）。九頌五句解釋通達疑難。十五頌，闡明聚集產生痛苦、障礙解脫等。十一頌一句，闡明阿賴耶識（ālaya-vijñāna，含藏識）譬如池塘的支流。十二頌后七句，顯示理解、了解脫、遍知以及束縛遍知。最初九頌中，文義分為三部分。最初五頌正面闡明無我（anātman）及其作用。其次三頌半，再次闡明法無作用。後有半頌，顯示法從因緣生起，自然而滅。長行釋文中，文義分為二部分。首先總的解釋頌文的含義，然後分別解釋。對治增益和損減兩種邊見執著的人，執著有我的作用稱為增益，否定法性空無稱為損減。這是依據三乘（triyāna）共通的境界所說，不說法增和真如（tathatā）滅。分別解釋中，如果隨順文義解釋，可以分為十二段。像這樣半頌遮遣分別我（ātman）的別義，破斥離開五蘊（pañca-skandha）的我。諸法也沒有作用等等，破斥即是五蘊的我。五蘊的我及其作用也都沒有。這顯示不執取微細的眾多我，便能對治等等。景雲說，了知只有十二有支（dvādaśāṅga）蘊、界（dhātu）、處（āyatana）流轉的法，不執著真實眾多的我，所以去除宰主等的執著。基云說，說諸蘊等眾多微細的法，便能對治宰主等的執著，不依據一身執著有微細的眾多實我。成唯識論說，我應該像五蘊一樣，不是常一的。如果我沒有，如何建立內外成就等等。其次下面有六個『云何』（如何），都是承接前面的問題而引發後面的提問。這裡的意思是問，如果我沒有，如何建立內外？第二個問題是，如果一切皆空，如何能有能觀空的觀者和所觀的空境？第三個問題是，如果能觀和所觀都空，如何能有凡夫和聖人的差別？景雲又加以解釋，也可以破斥聖者犢子部計執有我性，以及破斥異生計執我是顛倒。第四個問題是，如果凡夫和聖人都沒有，如何能有能教者和所化者彼此的差別？第五個問題是，如果沒有能教者和所化者，如何能有染污者和清凈者？這其中，最初回答法是假立的，不是真實的。其次回答人和法都不是真實的。最後三個問題只回答沒有我。

【English Translation】 English version 'Different cannot be spoken.' Nine verses and five lines explain and penetrate difficult questions. Fifteen verses clarify the accumulation of suffering, obstacles to liberation, etc. Eleven verses with one line clarify that the ālaya-vijñāna (storehouse consciousness) is like a tributary of a pond. The last seven lines of the twelfth verse reveal understanding, comprehension of liberation, omniscience, and the omniscience of bondage. In the initial nine verses, the meaning is divided into three parts. The first five verses directly clarify no-self (anātman) and its function. The next three and a half verses re-emphasize that phenomena have no function. The last half verse reveals that phenomena arise from conditions and naturally cease. In the prose commentary, the meaning is divided into two parts. First, a general explanation of the meaning of the verses, and then a separate explanation. Those who counteract the extremes of addition and subtraction, clinging to the function of self is called addition, and denying the emptiness of the nature of phenomena is called subtraction. This is based on the common realm of the Three Vehicles (triyāna), not speaking of the increase of phenomena or the cessation of Suchness (tathatā). In the separate explanation, if explained according to the meaning, it can be divided into twelve sections. This half verse refutes the separate meaning of the self (ātman) that is distinguished, refuting the self apart from the five aggregates (pañca-skandha). Phenomena also have no function, etc., refuting the self that is identical to the aggregates. The self of the aggregates and its function do not exist. This shows that not clinging to subtle multiple selves can counteract, etc. Jingyun said, 'Knowing that only the twelve links of existence (dvādaśāṅga), aggregates, realms (dhātu), and sense bases (āyatana) are the flowing phenomena, not clinging to a real multitude of selves, thus removing the clinging to a ruler, etc.' Ji Yun said, 'Speaking of the many subtle phenomena such as the aggregates can counteract the clinging to a ruler, etc., not clinging to a subtle multitude of real selves based on one body.' The Consciousness-Only Treatise says, 'The self should be like the aggregates, not permanent or one.' If the self does not exist, how can the establishment of inner and outer achievements, etc., be established? Next, there are six 'how's,' all arising from the previous question and leading to the next. The meaning here is to ask, if the self does not exist, how can inner and outer be established? The second question is, if everything is empty, how can there be an observer who observes emptiness and an observed empty realm? The third question is, if both the observer and the observed are empty, how can there be a distinction between ordinary beings and sages? Jingyun further explained that it can also refute the Vātsīputrīyas who cling to the existence of self-nature, and refute the ordinary beings who cling to the self as inverted. The fourth question is, if there are no ordinary beings or sages, how can there be a teacher and a student who are different from each other? The fifth question is, if there is no teacher or student, how can there be defiled and pure beings? Among these, the first answer is that phenomena are provisionally established, not real. The second answer is that neither persons nor phenomena are real. The last three questions only answer that there is no self.

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常。六問答法無實用如其次第宰主作者俱無所有者。謂無任持無主宰也。無驅役者無作者也。第三段中差別所依因及時分者。對法論說謂于因時有能引所引。于果時有能生所生。引因位名因熟變位名果。此二名時分。故此說言有因諸法有因眾苦。前七俱為有因故名有因諸法。后二為眾苦。然愛取有為有因故名有因眾苦。非內亦非外等頌中至能生雜染者。此中意顯五頌明雜染品依因時分中。初二頌明煩惱業生雜染。下之三頌明依過現諸行能生雜染不依未來而生雜染。初七句意明未來不生雜染。后五句明依過現能生雜染。謂不依未來內根外塵而生雜染。行未生故。於過現世可得生行。故云有時而可得也。反顯未來無時可得。又釋未來在未來生染不可得。未來至現在生染有時得。設行已生即由此相無有分別者。此釋頌言設諸行已生由此故無得。謂設於過現已生行中作前不在內外中間不生之觀。由此觀故尚無分別。不得生於三種雜染。未來無相故無分別者。釋頌未來無有相。謂說未來相都無有都無分別而生雜染。如此如是當來決定不可知故者。此結未來定難知故不生雜染。若不如是分別異類或時可得者。若不如是分別未來異過現類。或時有疑未來有行生諸雜染可得。若於過去即可分別如此如是曾有相貌可分別故者。此釋頌中過

【現代漢語翻譯】 現代漢語譯本 常。六問答法無實用，如其次第，宰主作者俱無所有者。謂無任持，無主宰也。無驅役者，無作者也。第三段中，差別所依因及時分者。《對法論》說，謂于因時有能引所引，于果時有能生所生。引因位名因，熟變位名果。此二名時分。故此說言，有因諸法，有因眾苦。前七俱為有因，故名有因諸法。后二為眾苦。然愛（Trsna，渴愛）取（Upadana，執取）有（Bhava，有）為有因，故名有因眾苦。非內亦非外等頌中至能生雜染者。此中意顯五頌明雜染品依因時分中。初二頌明煩惱業生雜染。下之三頌明依過現諸行能生雜染，不依未來而生雜染。初七句意明未來不生雜染。后五句明依過現能生雜染。謂不依未來內根外塵而生雜染。行未生故。於過現世可得生行。故云有時而可得也。反顯未來無時可得。又釋未來在未來生染不可得。未來至現在生染有時得。設行已生即由此相無有分別者。此釋頌言，設諸行已生，由此故無得。謂設於過現已生行中作前不在內外中間不生之觀。由此觀故，尚無分別，不得生於三種雜染。未來無相故無分別者。釋頌未來無有相。謂說未來相都無有，都無分別而生雜染。如此如是當來決定不可知故者。此結未來定難知故不生雜染。若不如是分別異類或時可得者。若不如是分別未來異過現類，或時有疑未來有行生諸雜染可得。若於過去即可分別如此如是曾有相貌可分別故者。此釋頌中過

【English Translation】 English version Constant. The sixfold question-and-answer method is impractical, as in the order, the lord and the maker are all non-existent. This means there is no support and no ruler. There is no driver and no maker. In the third section, the difference lies in the dependent cause and the time. The Abhidharma says that at the time of cause, there is that which leads and that which is led; at the time of effect, there is that which produces and that which is produced. The stage of leading cause is called cause, and the stage of ripening change is called effect. These two are called time. Therefore, it is said here that there are conditioned dharmas and conditioned sufferings. The first seven are all conditioned, hence they are called conditioned dharmas. The latter two are sufferings. However, Trsna (渴愛, thirst), Upadana (執取, grasping), and Bhava (有, becoming) are conditioned, hence they are called conditioned sufferings. 'Neither internal nor external,' etc., up to 'able to produce defilements.' Here, the intention is to show that the five verses explain the defilement category based on cause and time. The first two verses explain the defilements arising from afflictions and karma. The following three verses explain that relying on past and present actions can produce defilements, but not relying on the future. The first seven lines mean that the future does not produce defilements. The last five lines mean that relying on the past and present can produce defilements. That is, not relying on future internal roots and external dust to produce defilements, because actions have not yet arisen. In the past and present, actions can arise. Therefore, it is said that sometimes they can be obtained. This implies that the future cannot be obtained at any time. It also explains that defilements cannot be obtained in the future in the future. Defilements can sometimes be obtained from the future to the present. 'If actions have already arisen, then there is no distinction because of this characteristic.' This explains the verse, 'If actions have already arisen, then there is no attainment because of this.' That is, if one contemplates past and present actions that have already arisen as not being in the past, not being internal, external, or in between, and not arising, then because of this contemplation, there is no distinction, and the three kinds of defilements cannot arise. 'Because the future has no characteristics, there is no distinction.' This explains the verse, 'The future has no characteristics.' That is, it says that the future has no characteristics at all, and no defilements arise from distinction. 'Because it is impossible to know what will definitely come in this way.' This concludes that defilements do not arise because the future is definitely difficult to know. 'If one does not distinguish different categories in this way, then it may sometimes be obtained.' If one does not distinguish the future from the past and present, then there may sometimes be doubt that future actions can produce defilements. 'If one can distinguish the past, then one can distinguish such and such appearances that have existed.' This explains the verse about the past.

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去可分別能生雜染。非唯曾更而可非分別乃至生諸雜染者。此釋頌中分別曾所更非曾亦分別。此言意顯非唯過去曾所更境而可分別生諸雜染。現在諸境未曾更者未曾更故。雖不分明取其相貌。然隨過去曾得種類。此現新境亦可分別生諸雜染。結文可知。行雖無始然始可得者。無始時來常隨起。是故無始。新新生起故始非無。第四段中。有四頌。初一頌半明自相觀。日親者佛也。喬答摩此云日煮。故呼佛為日親。次半頌明共相觀。后兩頌明二諦觀。初三句勝義諦觀。后五句世俗諦觀。法無實用故無有實癡。無實有情故無有實癡者。故上三句癡不能癡癡亦不能癡彼者。非余不愚者能有癡能有其癡名勝義諦觀。世俗諦觀中愚癡非無。非不愚者起可說有癡及有癡者。第五段有兩頌。釋中。說業為所隨識為能隨。果隨因故。勝義中無。又三世三業說不和合非於一世。又一世三業無實相應非無假法。若彼與此更互相應。如福等行無有和合者。更互相應說和合義。福等行三世三業決定無相應義。第六段一頌釋中。心相應亦爾。無實相應隨轉之性。非無假法。又相應者謂同性。不相應者謂別性。非同性者或不相應。非異性者或非不相應。由此故知無實隨轉性。以上釋初二句。又非一心或相應或不相應者。釋下二句。于相應中又非一切定

【現代漢語翻譯】 現代漢語譯本 分別念可以產生各種煩惱。並非只有曾經經歷過的境界才能產生分別念，進而產生各種煩惱。這句偈頌解釋了『分別』包括『曾經』經歷過的和『未曾』經歷過的。這句話的意思是說，不僅僅是過去曾經經歷過的境界才能產生分別念，進而產生各種煩惱。對於現在沒有經歷過的境界，雖然因為沒有經歷過，不能清晰地把握其相貌，但是可以根據過去曾經獲得的種類，對現在新出現的境界產生分別念，進而產生各種煩惱。總結性的文字可以知道這個道理。 行為雖然沒有開始，但是開始是可以得到的。因為從無始以來，行為常常隨之生起，所以說是無始。因為新的行為不斷生起，所以說開始不是沒有的。 第四段中有四句偈頌。最初一句半說明自相觀。『日親』指的是佛陀。『喬答摩』翻譯成漢語是『日煮』，所以稱佛陀為『日親』。接下來的半句偈頌說明共相觀。後面的兩句偈頌說明二諦觀。最初三句是勝義諦觀。後面的五句是世俗諦觀。 法沒有實際的功用，所以沒有真實的愚癡。沒有真實的有情，所以沒有真實的愚癡。因此，上面三句說，愚癡不能愚癡，愚癡也不能愚癡它。不是不愚癡的人能夠有愚癡，能夠有他的愚癡，這叫做勝義諦觀。在世俗諦觀中，愚癡不是沒有的。不是不愚癡的人，生起可以說的愚癡以及有愚癡的人。 第五段有兩句偈頌。解釋中說，業是所隨，識是能隨。果隨因的緣故，在勝義中是沒有的。另外，三世的三業，說是互不和合，不是在一世中。又，一世的三業，沒有真實的相應，不是沒有假法。如果彼與此互相相應，例如福德等行為，沒有和合的。互相相應，說是和合的意義。福德等行為，三世三業，決定沒有相應的意義。 第六段一句偈頌，解釋中說，心相應也是這樣，沒有真實的相應，隨轉的性質，不是沒有假法。另外，相應指的是同性，不相應指的是異性。不是同性的，或者不相應。不是異性的，或者不是不相應。因此可知，沒有真實的隨轉性。以上解釋了最初的兩句。另外，不是一個心或者相應或者不相應，解釋了下面的兩句。在相應中，又不是一切都是確定的。

【English Translation】 English version Discrimination can generate various defilements. It is not only the realms that have been experienced that can generate discrimination, and then generate various defilements. This verse explains that 'discrimination' includes what has been 'experienced' and what has 'not been experienced'. The meaning of this sentence is that it is not only the realms that have been experienced in the past that can generate discrimination, and then generate various defilements. For the realms that have not been experienced now, although their appearances cannot be clearly grasped because they have not been experienced, discrimination can be generated for the newly appeared realms based on the types that have been obtained in the past, and then generate various defilements. The concluding words can reveal this principle. Although actions have no beginning, the beginning can be obtained. Because actions often arise from beginningless time, it is said to be beginningless. Because new actions are constantly arising, it is said that the beginning is not non-existent. There are four verses in the fourth section. The first one and a half verses explain the self-characteristic contemplation. 'Day-kin' (Ri Qin) refers to the Buddha. 'Gautama' (Qiao Da Mo) translates into Chinese as 'Sun-boiled', so the Buddha is called 'Day-kin'. The following half verse explains the common-characteristic contemplation. The following two verses explain the two truths contemplation. The first three sentences are the ultimate truth contemplation. The following five sentences are the conventional truth contemplation. The Dharma has no practical function, so there is no real ignorance. There are no real sentient beings, so there is no real ignorance. Therefore, the above three sentences say that ignorance cannot be ignorant, and ignorance cannot be ignorant of it. It is not that those who are not ignorant can have ignorance, and can have their ignorance, which is called the ultimate truth contemplation. In the conventional truth contemplation, ignorance is not non-existent. It is not that those who are not ignorant give rise to speakable ignorance and those who have ignorance. There are two verses in the fifth section. The explanation says that karma is what is followed, and consciousness is what follows. Because the result follows the cause, it does not exist in the ultimate truth. In addition, the three karmas of the three times are said to be mutually incompatible, not in one lifetime. Also, the three karmas of one lifetime have no real correspondence, not without provisional dharmas. If this and that correspond to each other, such as meritorious deeds, there is no combination. Mutual correspondence is said to be the meaning of combination. Meritorious deeds, the three karmas of the three times, definitely have no corresponding meaning. The sixth section is one verse. The explanation says that mental association is also like this, without real correspondence, the nature of following transformation, not without provisional dharmas. In addition, correspondence refers to sameness, and non-correspondence refers to difference. What is not the same may or may not correspond. What is not different may or may not not correspond. Therefore, it can be known that there is no real following transformation nature. The above explains the first two sentences. In addition, it is not that one mind either corresponds or does not correspond, explaining the following two sentences. In correspondence, not everything is definite.

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與一切相應。若一切不相應亦非定不相應。于勝義諦中無實相應不相應義故。第七段有兩頌。依二諦理明人法有無。中初一頌依世俗諦明心隨轉因緣。次半頌依勝義諦明我體無。後半頌明依世俗諦有作受果。流謂相似。相似果續故。無斷謂不相似。不相似果生故。此顯等流果及餘三有為果。第八段有一頌。明人物一異性不可得。唯有因果差別生故。第九段有五頌釋通疑難中。又此因道無有斷絕頌中四句如其次第釋此四難者。一者難言若無有我後有應斷初句答言因道不斷故。二有難言。果應頓俱生答此難言。和合作用轉非頓非俱作用合故。三有難言若無實我應從一切一切得生故。次答言從自因而生自無他因有不生故。四有難言。既無有我誰攝受生死等作用故。此答言。及攝受所作由因不斷果生立假者能攝受所作實我故成無。由此名為四句如次。初頌顯示乃至不可見者。景雲。此約末那所緣我境名自內證。此末那執我行相難知名為無色不可見。基云。經說色相為尋思故。難說示他故。不可見者。所證色自相性離言說。以尋伺境不稱自相名為尋思難為示他。第十段有五頌明集生苦中。顯彼我見由集次第發生苦者。貪愛正是集自體故。即內貪境名貪愛緣。能生苦故皆名為集。我見及苦俱名當苦因緣。我見體亦是苦。第十一段一

【現代漢語翻譯】 現代漢語譯本 與一切相應。如果一切不相應，也不能斷定為不相應。因為在勝義諦（paramārtha-satya， ultimate truth）中，沒有真實的相應或不相應的意義。 第七段有兩首偈頌。依據二諦（two truths）之理闡明人法（dharma， teachings）的有無。其中第一首偈頌依據世俗諦（saṃvṛti-satya， conventional truth）闡明心隨轉的因緣。第二首偈頌的前半部分依據勝義諦闡明我（ātman， self）的本體是空無的。後半部分闡明依據世俗諦有造作和承受果報。 『流』指的是相似，因為相似的果報相續不斷。『無斷』指的是不相似，因為不相似的果報產生。這顯示了等流果（nisyanda-phala， result concordant with the cause）以及其餘三種有為果（saṃskṛta-phala， conditioned result）。 第八段有一首偈頌。闡明人與物的同一性或差異性是不可得的，只有因果的差別產生。 第九段有五首偈頌解釋普遍的疑問。『又此因道無有斷絕』這首偈頌中的四句，依次解釋了這四個疑問： 一、有人質疑，如果沒有我，後有的相續應該斷絕。第一句回答說，因為因道（hetu-mārga， path of causes）沒有斷絕。 二、有人質疑，果報應該同時頓然產生。對此的回答是，和合的作用是逐漸轉變的，不是頓然或同時的作用和合。 三、有人質疑，如果沒有真實的我，應該從一切事物中產生一切事物。對此的回答是，從自身的因而產生，自身沒有的，其他因有的也不會產生。 四、有人質疑，既然沒有我，誰來攝受生死等作用？對此的回答是，以及攝受所作，由於因不斷，果報產生，建立假名者能夠攝受所作，真實的我因此成為空無。因此稱為四句如次。 第一首偈頌顯示乃至不可見者。景雲：這大約是關於末那識（manas， mind）所緣的我境，名為自內證。這末那識執著我的行相難以知曉，名為無色不可見。基云：經中說色相是爲了尋思的緣故。難以向他人展示的緣故。不可見者，所證的色自相的性質，離開了言說。因為尋伺的境界不符合自相，名為尋思，難以向他人展示。 第十段有五首偈頌闡明集（samudaya， origin）生苦（duhkha， suffering）中。顯示他們認為我見（ātma-dṛṣṭi， self-view）由集次第發生苦。貪愛（tṛṣṇā， craving）正是集（samudaya， origin）的自體。即內在貪著的境界名為貪愛緣。能生苦的都名為集。我見和苦都名為當來苦的因緣。我見的本體也是苦。 第十一段一

【English Translation】 English version Corresponding to all. If it does not correspond to all, it cannot be definitively said that it does not correspond. Because in the ultimate truth (paramārtha-satya), there is no real meaning of correspondence or non-correspondence. The seventh section has two verses. Based on the principle of the two truths, it clarifies the existence or non-existence of persons and dharmas (teachings). The first verse explains the causes and conditions of the mind's transformation according to the conventional truth (saṃvṛti-satya). The first half of the second verse explains that the essence of the self (ātman) is empty according to the ultimate truth. The second half explains that according to the conventional truth, there is the creation and reception of karmic results. 'Flow' refers to similarity, because similar results continue without interruption. 'No interruption' refers to dissimilarity, because dissimilar results arise. This reveals the result concordant with the cause (nisyanda-phala) and the other three conditioned results (saṃskṛta-phala). The eighth section has one verse. It clarifies that the oneness or difference of persons and things is unattainable, only the difference of cause and effect arises. The ninth section has five verses explaining common doubts. The four lines in the verse 'Moreover, this path of causes is without interruption' explain these four doubts in order: 1. Someone questions, if there is no self, the continuation of future existence should be cut off. The first line answers, because the path of causes (hetu-mārga) is not interrupted. 2. Someone questions, the results should arise all at once. The answer to this is, the function of combination is gradual transformation, not a sudden or simultaneous combination of functions. 3. Someone questions, if there is no real self, everything should arise from everything. The answer to this is, it arises from its own cause, what one does not have, the cause of others will not produce. 4. Someone questions, since there is no self, who receives the functions of birth and death? The answer to this is, and receiving what is done, because the cause is not interrupted, the result arises, the one who establishes the provisional name is able to receive what is done, the real self thus becomes empty. Therefore, it is called the four lines in order. The first verse shows even the invisible. Jingyun: This is about the object of Manas (mind), called self-inner-witness. This Manas's clinging to the appearance of self is difficult to know, called invisible. Ji Yun: The sutra says that the appearance of color is for the sake of seeking. It is difficult to show to others. The invisible, the nature of the self-appearance of the color that is certified, is separated from words. Because the realm of seeking does not conform to the self-appearance, it is called seeking, and it is difficult to show to others. The tenth section has five verses explaining the origin (samudaya) of suffering (duhkha). It shows that they think that self-view (ātma-dṛṣṭi) arises from the origin in order. Craving (tṛṣṇā) is the self of the origin. That is, the realm of inner craving is called the condition of craving. Those who can produce suffering are called origin. Self-view and suffering are both called the causes of future suffering. The essence of self-view is also suffering. Section eleven one

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頌明阿賴耶識譬如池流派此顯不一義。楞伽經說如海遇風緣境等風所擊等頌明不異義。故彼此文義無乖返。又此據本末義彼據體用義。二義皆成不一異義。第十二段有七頌。顯示解了解脫遍知及縛遍知中。文分為二。初又法行等。總釋七頌。解了縛遍知者。二別釋七頌。別釋中有二。初一頌明解了縛遍知。餘六頌明解了解脫遍知。于中初一頌明所離惑。即是末那與四惑俱同生同滅非先亦非後者。金剛道起染意四惑俱時而斷。故無先後。又非先者末那與惑恒俱生故。非後者即與彼惑俱時滅故。后釋符順長行也。次兩頌顯解脫性。泰云。即彼末那先與惑俱時。非四惑染污性故。即說四惑俱時末那解脫四惑故。非彼末那與惑俱生。已后斷惑時別有所餘清凈意生異前染意。備云。別有第六意識生起治末那心及惑故。第六意識自有。惑無惑雖異而性清凈遂名解脫。基云。先染污無名為解脫。非意后凈得解脫名。二乘之意唯染污無。所凈無故能凈意亦無。非要意凈名為解脫。次一頌釋有餘涅槃。次一頌顯無餘涅槃。后一頌顯無實數取趣生死涅槃。第二段釋意趣伽陀中。文分為三。初結前生后標其請者。次舉伽陀。后隨別釋。五十一頌。中文分二。初一頌梵王請舉問。后五十頌世尊答。請問有二。上半贊下半請。請有三。一問學體。

二問學數。三問學法。如次配請頌中學及所學並修學文。就五十頌答中有二釋。若以文段。此卷二十二頌即為二十二段。后卷有二十八頌釋分為十九段。至后卷當配合。五十頌若以義科分之為二。初一頌答學體學數。所餘頌答當修學。就答當修學中分為十四段。初一頌學方便。第二有一頌學次第生起。第三一頌學次第清凈差別。第四一頌。學所得果。第五一頌。學漸次因緣別總修習。第六有三頌。總睿者次第為後果因。第七次有三頌。明學成敗共與不共。第八有一頌。明正邪學。第九一頌。辨三學離障成滿。第十有一頌。明學差別。第十一一頌。明學純雜可得。第十二有二十一頌。純明戒學遠離清凈。第十三有九頌半。純明定學遠離清凈。第十四有三頌半。純明慧學究竟清凈。怖多所作懈怠眾生者。樂聞略故怖修學多。雖有六度萬行但說三學。以三學名攝一切行。非顯了說故名密意。如是六支顯示四種尸羅清凈者。初一是受后五是持。望持為本故是所依根本。初句是總。由初受戒名為安住。后五持戒攝之為四名四凈凈。如文所列。此六支義前雖略明。至聲聞地廣說。顯示四趣三有者。持戒得欲界人天善趣。定學得上二界天趣。慧學得涅槃趣。如此四趣合為三所。別解脫戒成就得生欲界所。心學得生上二界所。慧學得證

【現代漢語翻譯】 現代漢語譯本 二問學習的數量（學數）。三問學習的方法（學法）。按照順序配合請求頌文中的學習內容以及所學和所修習的文章。關於五十頌的解答中有兩種解釋。如果按照文段劃分，此卷的二十二頌即為二十二段。后卷有二十八頌，解釋分為十九段。到后卷時再進行配合。五十頌如果按照義理科判可以分為兩部分。最初一頌回答學習的體性和數量。其餘的頌文回答應當修習的內容。在回答應當修習的內容中，又分為十四段。第一段一頌，學習的方便。第二段有一頌，學習的次第生起。第三段一頌，學習的次第清凈差別。第四段一頌，學習所得到的果報。第五段一頌，學習漸次因緣的差別和總體的修習。第六段有三頌，總體上來說，有智慧的人次第地將這些作為後果的原因。第七段有三頌，闡明學習的成敗，共同和不共同之處。第八段有一頌，闡明正學和邪學。第九段一頌，辨別三學遠離障礙，成就圓滿。第十段有一頌，闡明學習的差別。第十一段一頌，闡明學習的純粹和雜染是可以獲得的。第十二段有二十一頌，純粹地闡明戒學遠離清凈。第十三段有九頌半，純粹地闡明定學遠離清凈。第十四段有三頌半，純粹地闡明慧學究竟清凈。對於害怕做很多事情，懈怠的眾生來說，因為喜歡聽簡略的，所以害怕修學過多。雖然有六度萬行，但只說三學。因為三學的名稱涵蓋了一切行為。因為沒有明顯地說出來，所以稱為密意。像這樣，六支顯示了四種尸羅（śīla，戒律）的清凈：最初一個是受戒，後面五個是持戒。以持戒為根本，所以是所依的根本。第一句是總說。因為最初受戒名為安住。後面五個持戒總攝為四，名為四凈凈。就像文中所列出的。這六支的意義前面雖然略微闡明，到聲聞地會廣泛地解說。顯示四趣（catasro gatiḥ，四種去處）三有（trayo bhavaḥ，三種存在）是指：持戒得到欲界人天善趣。定學得到上二界天趣。慧學得到涅槃趣。像這樣四趣合為三所。別解脫戒成就，能夠生到欲界所。心學能夠生到上二界所。慧學能夠證得涅槃。

【English Translation】 English version The second question concerns the number of things to be learned (Śikṣā-saṃkhyā). The third question concerns the methods of learning (Śikṣā-dharma). In sequence, these are paired with requests for verses on the content of learning, what is learned, and the texts on what is practiced. Regarding the answers in the fifty verses, there are two interpretations. If divided by text segments, the twenty-two verses in this volume are twenty-two segments. The later volume has twenty-eight verses, with the explanation divided into nineteen segments. These will be paired when we get to the later volume. If the fifty verses are divided according to the categories of meaning, they can be divided into two parts. The first verse answers the nature and number of things to be learned. The remaining verses answer what should be practiced. Within the answer on what should be practiced, there are fourteen sections. The first section, one verse, concerns the means of learning. The second section, one verse, concerns the sequential arising of learning. The third section, one verse, concerns the distinctions in the sequential purification of learning. The fourth section, one verse, concerns the results obtained from learning. The fifth section, one verse, concerns the specific and general practices of the gradual causes and conditions of learning. The sixth section, three verses, generally state that for the wise, these are sequentially the causes of the subsequent results. The seventh section, three verses, clarifies the success or failure of learning, both shared and unshared aspects. The eighth section, one verse, clarifies correct and incorrect learning. The ninth section, one verse, distinguishes the three learnings as being free from obstacles and achieving fulfillment. The tenth section, one verse, clarifies the distinctions in learning. The eleventh section, one verse, clarifies that the purity or impurity of learning can be attained. The twelfth section, twenty-one verses, purely clarifies the purification through abandoning defilements in Śīla (戒律, moral discipline). The thirteenth section, nine and a half verses, purely clarifies the purification through abandoning defilements in Samādhi (定, concentration). The fourteenth section, three and a half verses, purely clarifies the ultimate purification through abandoning defilements in Prajñā (慧, wisdom). For beings who fear doing many things and are lazy, they fear practicing too much because they like to hear things briefly. Although there are the six perfections and myriad practices, only the three learnings are mentioned. This is because the name 'three learnings' encompasses all practices. Because it is not explicitly stated, it is called 'secret intention'. In this way, the six branches show the purity of the four kinds of Śīla (戒律, moral discipline): the first is receiving the precepts, and the latter five are upholding them. Taking upholding as the basis, it is the fundamental support. The first sentence is a general statement. Because initially receiving the precepts is called 'abiding'. The latter five, upholding the precepts, are summarized as four, called the 'fourfold purity'. As listed in the text. The meaning of these six branches, although briefly explained earlier, will be extensively explained in the Śrāvakabhūmi (聲聞地). Showing the four destinies (catasro gatiḥ, 四種去處) and three realms of existence (trayo bhavaḥ, 三種存在) means: upholding the precepts leads to the good destinies of humans and gods in the desire realm. Samādhi (定, concentration) leads to the heavenly destinies in the upper two realms. Prajñā (慧, wisdom) leads to the destiny of Nirvāṇa (涅槃). In this way, the four destinies combine into three places. Accomplishing the Prātimokṣa (別解脫戒) leads to being born in the desire realm. Mental training leads to being born in the upper two realms. Prajñā (慧, wisdom) leads to the attainment of Nirvāṇa (涅槃).

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涅槃所。此言顯示世出世間二道所得者。前三趣二所世間道所得。后一趣一所出世道所得。二安住二種一能趣涅槃等者。景公解云。戒能安戒及安心學。心學安心學及安慧學。言顯示中間乃至能為二種安住因緣者。定慧同時共有律儀能為定慧安住因緣。言顯示最上一種能為涅槃安住因緣者。三學慧勝斷惑證滅能為涅槃安住因緣。基法師釋。顯示最初增上戒學乃至安住因緣者。此釋二安住二種漸次為因緣。初義謂增上別解脫戒能安住靜慮戒及增上方便定心。方便定心復能安住根本定心及增上修慧。是名初安住二種因緣。別解脫戒引生定戒及定故。初方便定引生根本定及修慧故則此中間慧定俱時所攝靜慮戒學能為無漏定慧二種安住因緣。是名第二安住二種。言中間者。初戒定后所生定慧在無漏定慧之前因。故名中間。顯示最上一種能為涅槃安住因緣者。釋一能趣涅槃漸次為因緣義。因緣義通上兩句故。無漏慧一種三中最上。亦是二因緣所生極果。名為最上。顯示修習若別若總隨其所應者。釋上純雜而修習義。別修三學名純總修三學名雜。若行趣不凈者別影顯趣凈。亦趣于善趣者影顯趣惡趣。初一不共者。初戒學可修唯有一。不假定慧亦得成故。中不離初者。第二定學不離戒學修方便得成。上不離二者。第三慧學必具初二。

若阿羅漢三學已滿超彼一切。此後顯示受持戒相者。下二十一頌戒學清凈相。唱令家者謂屠羊等者。西國之法。有造惡者令彼守將預罪人巡歷唱告此人造作如此等罪。謂屠羊等倡穢家者。淫女家等旃荼羅及羯恥那家者。謂旃荼羅即根本執惡。依執惡家更作極惡名羯恥那如屠兒名執惡。執惡執刀杖等名羯恥那。此即典獄之類。又解。羯恥那家此名堅勤家。如其出離亦無惡作等者。泰云。出家名出離。悔名惡作。于諸小罪見大怖畏。此釋如其出家亦無所悔乃至不犯小罪故曰無悔。設作小罪如其能悔后亦無犯云云。如其惡作亦無有犯者。悔作善少而無有犯。非太沉太浮等頌釋者。謂遠離劣惡作者非太沉。離非處惡作者非太浮。遠離失念故住正念。究竟時謂根本。方便時謂眷屬。於此二時修行梵行皆得清凈。此頌顯五支戒義。五支者。如雜心偈云。根本眷屬凈。不為覺所壞。攝受于正念。隨順涅槃道。下釋云。根本凈者。謂離根本業道。眷屬凈者。謂離前後惡業。不為覺所壞者。謂離貪瞋害覺。攝受于正念者。謂攝受佛法僧念。隨順涅槃者。謂迴向于菩提。雖次第前後不同。而文相具有。謂言非太沉太浮者。即是不為覺所壞。恒善住正念者即是攝受于正念。根本眷屬凈者如文即同。而修行梵行者即是隨順涅槃道。首律師云。一

一諸戒各具此五支。又云受為根本。此之五種是隨戒善。依受而起名為支也。亦可支名為因。皆有成是果之能。以為支。

第十七卷

若依初文段。此卷釋前二十八頌為十九段。初一頌為一。次兩頌為一。次一頌為一。次兩頌為一。次有十頌各一。次兩頌為一。次兩頌為一。次兩頌為一。次兩頌為一。次兩頌半為一。次三頌半為一。若依后義科。下二十八頌分三。初十五頌明增上戒。次有九頌半明增上定。後有三頌半明增上慧。應發勤精進者被甲也。常堅固者加行也。勇猛者無退也。不言無足精進。此明修因不說彼果故。不言無下精進者。被甲加行於善初修。無退一種于苦能忍。攝善離苦此二已周。略無無下故但說二。如瑜伽八十九廣說。五支不放逸者。三世精進即為三支。一一世中作意為先名先時所作。即加行作意為第四。及與精進作意俱時諸心心所身語業等為第五支。杜多功德者。即舊頭陀也。即少欲知足離著之義。此翻名為除棄亦名抖擻。遠離眷屬貪慾即發露惡也。因貪慾生故名眷屬。遠離多欲不知足因者即得衣服等粗妙皆歡喜。遠離多欲不知足障凈學因者。少隨世務粗弊亦隨轉名離多欲。受杜多功德為寂離煩惱者。名離障凈學因。為修梵行資持壽命有所受者。釋應量而受義。以所得利轉招利故者

【現代漢語翻譯】 現代漢語譯本 每條戒律都具備這五種要素。還有說法認為『受』（受戒）是根本。這五種要素是隨順戒律的善行，依『受』而生起，所以稱為『支』（要素）。也可以說『支』是『因』（原因），都具有成就（戒行）的『果』（結果）的能力，因此作為『支』。

第十七卷

如果按照第一種文段劃分方式，此卷解釋前面的二十八頌，分為十九段。最初一頌為一段，接著兩頌為一段，再一頌為一段，再兩頌為一段，接著有十頌各為一段，再兩頌為一段，再兩頌為一段，再兩頌為一段，再兩頌為一段，再兩頌半為一段，最後三頌半為一段。如果按照後面的意義來劃分，下面的二十八頌分為三部分。最初十五頌說明增上戒（adhisila，更高的戒律），接著有九頌半說明增上定（adhicitta，更高的禪定），最後有三頌半說明增上慧（adhiprajna，更高的智慧）。 『應發勤精進者』是指『被甲』（準備戰鬥）；『常堅固者』是指『加行』（持續努力）；『勇猛者』是指『無退』（不退縮）。沒有提到『無足精進』，是因為這裡說明修『因』（原因），沒有說『果』（結果）的緣故。沒有提到『無下精進』，是因為『被甲』、『加行』在於善行的最初修習，『無退』這種在於能夠忍受痛苦。攝取善行，遠離痛苦，這兩種已經周全，省略了『無下』，所以只說了兩種。如同《瑜伽師地論》第八十九卷廣泛解說的那樣。『五支不放逸者』，三世的精進就是三支。每一世中，以作意為先，名為『先時所作』，也就是加行作意為第四支。以及與精進作意同時的諸心、心所、身語業等為第五支。 『杜多功德者』，就是舊譯的『頭陀』（dhuta，苦行）的意思，也就是少欲知足、遠離執著的意義。此翻譯名為『除棄』，也名『抖擻』。遠離眷屬貪慾，就是發露惡行。因為貪慾產生，所以稱為眷屬。遠離多欲不知足的原因，就是得到衣服等粗妙之物都歡喜。遠離多欲不知足，是障礙清凈學習的原因。接受頭陀功德，是爲了寂靜遠離煩惱，名為遠離障礙清凈學習的原因。爲了修習梵行（brahmacarya，清凈行）資助保持壽命，有所接受的，解釋了『應量而受』的意義。因為所得的利益能夠轉而招來更多利益的緣故。

【English Translation】 English version Each precept possesses these five elements. It is also said that 'receiving' (taking the precepts) is the root. These five are virtuous practices that accord with the precepts, arising from 'receiving,' hence they are called 'elements' (limbs). It can also be said that 'elements' are 'causes,' all having the ability to produce 'results' (of virtuous conduct), therefore serving as 'elements'.

Volume Seventeen

If based on the first textual division, this volume explains the preceding twenty-eight verses, dividing them into nineteen sections. The first verse is one section, then two verses as one section, then one verse as one section, then two verses as one section, then ten verses each as one section, then two verses as one section, then two verses as one section, then two verses as one section, then two verses as one section, then two and a half verses as one section, and finally three and a half verses as one section. If based on the later meaning division, the following twenty-eight verses are divided into three parts. The first fifteen verses explain adhisila (higher morality), then nine and a half verses explain adhicitta (higher concentration), and finally three and a half verses explain adhiprajna (higher wisdom). 'Those who should generate diligent effort' refers to 'being armored' (prepared for battle); 'those who are constantly steadfast' refers to 'application' (continuous effort); 'those who are courageous' refers to 'non-retreat' (not retreating). The absence of mentioning 'insufficient effort' is because this explains the cultivation of 'causes,' not mentioning the 'results.' The absence of mentioning 'inferior effort' is because 'being armored' and 'application' are in the initial cultivation of virtuous deeds, and 'non-retreat' is in being able to endure suffering. Embracing virtuous deeds and abandoning suffering, these two are already complete, omitting 'inferior,' so only two are mentioned. As extensively explained in the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice), volume eighty-nine. 'The five elements of non-negligence,' the diligence of the three times is the three elements. In each time, taking intention as the foremost is called 'what is done beforehand,' which is the application of intention as the fourth element. And the mental states, mental factors, physical and verbal actions, etc., that occur simultaneously with the intention of diligence are the fifth element. 'Dhuta qualities' are the old translation of 'dhuta' (ascetic practices), which means having few desires, being content, and being detached. This translation is called 'discarding' or 'shaking off.' Abandoning attachment to relatives and desires is revealing evil deeds. Because desire arises, it is called relatives. Abandoning the cause of excessive desires and discontent is rejoicing in obtaining coarse or fine clothing, etc. Abandoning excessive desires and discontent is the cause of obstructing pure learning. Accepting dhuta qualities is for the sake of tranquility and detachment from afflictions, called the cause of abandoning obstacles to pure learning. In order to cultivate brahmacarya (pure conduct) and sustain life, what is accepted explains the meaning of 'receiving appropriately.' Because the benefits obtained can in turn attract more benefits.

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。釋得已不輕毀。毀此所得少轉更招多利。五種惡見者。即五利煩惱也。不受信施頌中。不耽著利養恭敬是總意。不執惡見是第二句。不虛受施是初句。不謗正法是下半頌。下文亦總。或恐加害瘡皰者。堅執惡見。虛受信施。譭謗正法。貪後世欲。生惡見因。此五名瘡皰。因受信施耽利恭敬因所生故。習近順定諸臥具者。謂邊際臥具。諸臥具中最極鄙劣下極邊際。因此後能順生寂定。非沉掉等下兩句。如次釋堅精進及勇猛斷二惡修二善故。于諸善品生起欲故者。釋頌中生欲及不增惡。于諸欲中極憎厭者。釋無有欲及憎惡。為修善品乃至習睡眠故者。釋前睡眠為有堪任及心安靜。應時時眠不應令疲。其似惛沈亦此所攝。若心沉沒至不居靜故者。初釋離眠睡。思惟光明凈妙相故。后釋離掉舉修似掉舉相。遊行乞食行利他時不居靜故。或不居靜亦解離睡眠。若時居靜增眠睡故。于先所犯便生憂悔者釋前惡作。于所不犯無憂悔者釋離惡作。後後殊勝生希慮者。釋于勝生希慮翻顯於前前微劣不希不慮。此顯似疑除真疑相。上之五蓋皆說似蓋以離真蓋。殷重無間正方便者。殷重者一切種也。即具足修。無間者是恒時也。正方便方便修也。危逸所依地者。人天之身名所名地。由欲失財故危逸也。彼諸欲如枯骨故令無飽滿者。即后舉頌

【現代漢語翻譯】 現代漢語譯本 釋得已不輕毀：如果理解了（佛法），就不會輕易地誹謗（佛法）。 毀此所得少轉更招多利：誹謗由此所得的（功德）會逐漸減少，反而會招致更多的惡報。 五種惡見者，即五利煩惱也：五種惡見，就是五種與利益相關的煩惱。 不受信施頌中，不耽著利養恭敬是總意：在『不受信施』的偈頌中，不貪戀利養和恭敬是總體的意思。 不執惡見是第二句：不執著于惡見是第二句。 不虛受施是初句：不虛假地接受佈施是第一句。 不謗正法是下半頌：不誹謗正法是下半偈。 下文亦總：下面的經文也是總體的意思。 或恐加害瘡皰者，堅執惡見，虛受信施，譭謗正法，貪後世欲，生惡見因：恐怕會造成傷害的瘡皰，指的是堅固地執著于惡見，虛假地接受佈施，誹謗正法，貪圖來世的慾望，這些都是產生惡見的因。 此五名瘡皰，因受信施耽利恭敬因所生故：這五種（惡見）被稱為瘡皰，因為它們是由接受佈施、貪戀利益和恭敬等原因所產生的。 習近順定諸臥具者，謂邊際臥具：『習近順定諸臥具』，指的是邊際的臥具。 諸臥具中最極鄙劣下極邊際，因此後能順生寂定：在所有的臥具中，這是最鄙陋、最下等的，因此之後能夠順應產生寂靜的禪定。 非沉掉等下兩句，如次釋堅精進及勇猛斷二惡修二善故：『非沉掉等』下面的兩句，依次解釋了堅定精進和勇猛斷除兩種惡（法），修習兩種善（法）的緣故。 于諸善品生起欲故者，釋頌中生欲及不增惡：『對於各種善法產生慾望』，解釋了偈頌中『生欲』和『不增長惡』。 于諸欲中極憎厭者，釋無有欲及憎惡：『對於各種慾望極其憎恨厭惡』，解釋了『沒有慾望』和『憎惡』。 為修善品乃至習睡眠故者，釋前睡眠為有堪任及心安靜：『爲了修習善法乃至習慣睡眠』，解釋了前面的睡眠是爲了有能力和內心安靜。 應時時眠不應令疲，其似惛沈亦此所攝：應該在適當的時候睡眠，不應該讓自己疲憊，那些類似昏沉的狀態也包含在這裡面。 若心沉沒至不居靜故者，初釋離眠睡：『如果內心沉沒到不能安住于寂靜』，首先解釋了離開睡眠。 思惟光明凈妙相故，后釋離掉舉修似掉舉相：『思維光明清凈微妙的景象』，之後解釋了離開掉舉，修習類似掉舉的景象。 乞食行利他時不居靜故，或不居靜亦解離睡眠：『乞食行利他時不能安住于寂靜』，或者『不能安住于寂靜』也可以解釋為離開睡眠。 若時居靜增眠睡故，于先所犯便生憂悔者釋前惡作：『如果安住于寂靜時會增加睡眠，對於先前所犯的錯誤便產生憂愁後悔』，解釋了前面的惡作。 于所不犯無憂悔者釋離惡作：『對於沒有犯的錯誤沒有憂愁後悔』，解釋了離開惡作。 後後殊勝生希慮者，釋于勝生希慮翻顯於前前微劣不希不慮：『對於後後殊勝的（境界）產生希望和思慮』，解釋了對於殊勝的（境界）產生希望和思慮，反過來顯示了對於前前微小的（境界）不希望不思慮。 此顯似疑除真疑相：這顯示了類似疑惑，除去了真正的疑惑的景象。 上之五蓋皆說似蓋以離真蓋：上面的五蓋都說是類似蓋，用來離開真正的蓋。 殷重無間正方便者，殷重者一切種也，即具足修：『殷重無間正方便』，『殷重』指的是一切種類，也就是具足修習。 無間者是恒時也：『無間』指的是恒常的時候。 正方便方便修也：『正方便』指的是方便修習。 危逸所依地者，人天之身名所名地：『危逸所依地』，人天之身被稱為所依之地。 由欲失財故危逸也：因為慾望而失去財富，所以是危逸。 彼諸欲如枯骨故令無飽滿者，即后舉頌：『那些慾望如同枯骨，所以不能讓人感到飽滿』，就是後面所舉的偈頌。

【English Translation】 English version 釋得已不輕毀：Having understood (the Dharma), one will not lightly slander (the Dharma). 毀此所得少轉更招多利：Slandering what is gained from this (merit) will gradually decrease it and instead attract more negative consequences. 五種惡見者，即五利煩惱也：The five kinds of evil views are the five afflictions related to gain. 不受信施頌中，不耽著利養恭敬是總意：In the verse 'Not accepting offerings of faith,' not being attached to gain and reverence is the overall meaning. 不執惡見是第二句：Not clinging to evil views is the second line. 不虛受施是初句：Not falsely receiving offerings is the first line. 不謗正法是下半頌：Not slandering the true Dharma is the second half of the verse. 下文亦總：The following text is also a general meaning. 或恐加害瘡皰者，堅執惡見，虛受信施，譭謗正法，貪後世欲，生惡見因：The sores that may cause harm refer to firmly clinging to evil views, falsely receiving offerings, slandering the true Dharma, and craving desires in future lives, which are the causes of generating evil views. 此五名瘡皰，因受信施耽利恭敬因所生故：These five (evil views) are called sores because they are produced by accepting offerings, being attached to gain, and reverence. 習近順定諸臥具者，謂邊際臥具：'Practicing and approaching bedding that accords with samadhi' refers to bedding at the edge. 諸臥具中最極鄙劣下極邊際，因此後能順生寂定：Among all bedding, this is the most inferior and at the extreme edge, therefore it can subsequently accord with generating tranquil samadhi. 非沉掉等下兩句，如次釋堅精進及勇猛斷二惡修二善故：The two lines below 'not sinking and agitation' explain in order firm diligence and courageous cutting off of two evils and cultivating two goods. 于諸善品生起欲故者，釋頌中生欲及不增惡：'Because of generating desire for all good qualities' explains 'generating desire' and 'not increasing evil' in the verse. 于諸欲中極憎厭者，釋無有欲及憎惡：'Extremely hating and being disgusted with all desires' explains 'having no desire' and 'hating evil'. 為修善品乃至習睡眠故者，釋前睡眠為有堪任及心安靜：'For cultivating good qualities and even practicing sleep' explains that the previous sleep is for having competence and a tranquil mind. 應時時眠不應令疲，其似惛沈亦此所攝：One should sleep at appropriate times and should not let oneself become fatigued; those states resembling drowsiness are also included here. 若心沉沒至不居靜故者，初釋離眠睡：'If the mind sinks to the point of not dwelling in stillness' first explains leaving sleep. 思惟光明凈妙相故，后釋離掉舉修似掉舉相：'Because of contemplating the appearance of bright, pure, and subtle light' later explains leaving agitation and cultivating the appearance of resembling agitation. 乞食行利他時不居靜故，或不居靜亦解離睡眠：'Not dwelling in stillness when begging for food and benefiting others' or 'not dwelling in stillness' can also be interpreted as leaving sleep. 若時居靜增眠睡故，于先所犯便生憂悔者釋前惡作：'If dwelling in stillness increases sleep, then feeling remorse for previous transgressions' explains the previous bad actions. 于所不犯無憂悔者釋離惡作：'Not feeling remorse for what has not been transgressed' explains leaving bad actions. 後後殊勝生希慮者，釋于勝生希慮翻顯於前前微劣不希不慮：'Generating hope and consideration for the later, more excellent (states)' explains that generating hope and consideration for the excellent (states) conversely shows not hoping and not considering the earlier, more subtle (states). 此顯似疑除真疑相：This shows the appearance of resembling doubt, removing the appearance of true doubt. 上之五蓋皆說似蓋以離真蓋：The above five hindrances are all said to be resembling hindrances in order to leave the true hindrances. 殷重無間正方便者，殷重者一切種也，即具足修：'Earnest, uninterrupted, and right skillful means,' 'earnest' refers to all kinds, which is to say complete cultivation. 無間者是恒時也：'Uninterrupted' refers to constant time. 正方便方便修也：'Right skillful means' refers to skillful cultivation. 危逸所依地者，人天之身名所名地：'The ground on which danger and ease depend' refers to the bodies of humans and gods being called the ground on which they depend. 由欲失財故危逸也：Because of desire, wealth is lost, therefore it is danger and ease. 彼諸欲如枯骨故令無飽滿者，即后舉頌：'Those desires are like dry bones, therefore they cannot make one feel full,' which is the verse quoted later.

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釋前頌。如段肉故眾多共有者。亦舉后釋前。猶如草炬正起現前極燒惱故者。唯在後頌。前二頌無。非法因緣如大火坑生渴愛故等下五故字。並舉前釋后。第三段釋體義伽陀中。文分為三。初結前生后。次舉九十一頌釋。后第十九卷末總以一頌結上所明。成十四段。此卷中令有五段。初一頌名惡。第二有四頌名說。第三有五頌名貪。第四有三頌名流。第五有三頌半名怖。第六有三頌名類。第七有二頌名舉。第八有三頌名池。第九有五頌複名流。第十有四頌複名貪。第十一有五頌名作。第十二有五頌名劬勞。第十三有三頌名得義。第十四諸行無常下。四十四頌半名論議。此中或以頌初所明。或以宗義而為名號。如后頌釋。釋第二應說等頌中。有四番釋。第三番中略不解第三頌。諸有為法皆三種言事之所攝故者。俱舍云。世路言依此。三種者即三世路也。言事者即言所依事。無為不然。此即總舉有為。即此義中別說妙欲以為應說。應說想者名也。由說欲名彼方解故。彼不擎鼻內懷貪顛者。勸諸比丘不應如彼狂醉之象擎舉其鼻直往他家規求所欲。第二番釋中。初頌顯示待時諸欲者。釋初句。以應說故所以待時。如前初番四複次釋。于邪行者。即第二句依應說安住。邪行果者。即下半頌集招生死。第二頌中上半頌名舍欲應理。

【現代漢語翻譯】 現代漢語譯本 解釋前面的偈頌。例如，『如段肉故眾多共有者』，這也是舉出後面的內容來解釋前面的內容。又如，『猶如草炬正起現前極燒惱故者』，只出現在後面的偈頌中，前面的兩個偈頌中沒有。『非法因緣如大火坑生渴愛故』等下面的五個『故』字，都是舉出前面的內容來解釋後面的內容。第三段解釋體義的伽陀中，文句分為三個部分。首先是總結前面的內容，引出後面的內容。其次是舉出九十一頌來解釋。最後在第十九卷末尾，用一頌來總結上面所闡明的，總共構成十四段。此卷中令有五段。第一頌名為『惡』。第二有四頌名為『說』。第三有五頌名為『貪』。第四有三頌名為『流』。第五有三頌半名為『怖』。第六有三頌名為『類』。第七有二頌名為『舉』。第八有三頌名為『池』。第九有五頌又名為『流』。第十有四頌又名為『貪』。第十一有五頌名為『作』。第十二有五頌名為『劬勞』。第十三有三頌名為『得義』。第十四『諸行無常』下，四十四頌半名為『論議』。這裡或者用偈頌最初所闡明的，或者用宗義來作為名號，如同後面的偈頌解釋。解釋第二『應說』等頌中，有四種解釋。第三種解釋中，略去了對第三頌的解釋。『諸有為法皆三種言事之所攝故者』，《俱舍論》中說：『世路言依此。』這三種就是三世路。『言事』就是言語所依據的事物，無為法不是這樣。這裡是總括地舉出有為法，在這個意義中特別說妙欲作為應該說的。『應說想』是名稱。因為說了欲，對方才能理解。『彼不擎鼻內懷貪顛者』，勸誡各位比丘不應該像那些狂醉的大象一樣，舉起鼻子直接去別人家尋求所欲。第二種解釋中，第一頌顯示『待時諸欲者』，解釋第一句，因為應該說，所以要等待時機。如同前面第一種解釋的四重解釋。『于邪行者』，就是第二句，依靠應該說的安住。『邪行果者』，就是下半頌，聚集招致生死。第二頌中，上半頌名為『舍欲應理』。

【English Translation】 English version Explanation of the preceding verses. For example, 'Like a piece of meat, shared by many,' this also uses the subsequent content to explain the preceding content. Another example is, 'Like a grass torch, when it arises, it immediately burns and torments,' which only appears in the later verse, not in the previous two. 'Unlawful causes and conditions, like a great fire pit, give rise to craving,' and the following five instances of 'therefore' (故), all use the preceding content to explain the subsequent content. In the third section explaining the meaning of the Gatha, the sentences are divided into three parts. First, summarizing the preceding content and introducing the subsequent content. Second, citing ninety-one verses for explanation. Finally, at the end of the nineteenth volume, one verse is used to summarize what has been elucidated above, forming a total of fourteen sections. In this volume, there are five sections. The first verse is named 'Evil.' The second, with four verses, is named 'Speaking.' The third, with five verses, is named 'Greed.' The fourth, with three verses, is named 'Flow.' The fifth, with three and a half verses, is named 'Fear.' The sixth, with three verses, is named 'Category.' The seventh, with two verses, is named 'Raising.' The eighth, with three verses, is named 'Pond.' The ninth, with five verses, is again named 'Flow.' The tenth, with four verses, is again named 'Greed.' The eleventh, with five verses, is named 'Action.' The twelfth, with five verses, is named 'Toil.' The thirteenth, with three verses, is named 'Attaining Meaning.' The fourteenth, 'All conditioned things are impermanent' below, with forty-four and a half verses, is named 'Discussion.' Here, either what is initially elucidated in the verse, or the doctrinal meaning, is used as the title, as in the explanation of the later verses. In the explanation of the second verse, 'Should Speak,' there are four types of explanations. In the third explanation, the explanation of the third verse is omitted. 'All conditioned dharmas are encompassed by the three types of speech and affairs,' the Abhidharmakośa says: 'The world's path relies on this.' These three are the three paths of time (三世路). 'Affairs of speech' are the things upon which speech relies; unconditioned dharmas are not like this. Here, conditioned dharmas are generally mentioned, and in this sense, delightful desires are specifically mentioned as what should be spoken. 'The thought of what should be spoken' is a name. Because desire is spoken of, the other party can understand. 'Those who do not hold up their noses and harbor greedy delusions,' admonishes the Bhikshus not to be like those drunken elephants, raising their noses and going directly to other people's homes seeking desires. In the second explanation, the first verse shows 'Those desires that await the time,' explaining the first sentence, because it should be spoken, so one must wait for the opportune time. Like the fourfold explanation in the first explanation. 'Regarding those who engage in wrong conduct,' this is the second sentence, relying on what should be spoken to abide. 'The result of wrong conduct,' is the latter half of the verse, accumulating and inviting birth and death. In the second verse, the first half of the verse is named 'Abandoning Desire is Reasonable.'

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後半頌修行被譏不應道理。及待時欲者。後半亦顯欲必待時。若欲受用待時方得故。第三亦爾者。亦是舍慢求無慢。第三番釋第二頌中。顯于諸欲能了知故者釋初句。次二故字釋第二句。次三故字釋第三句。第四番釋前三頌中。景雲。謂佛世尊于余經中為諸天說苾芻不能顯揚如來聖教大義而我獨能。爾時諸天于苾芻所生凌蔑心及於自身而生憍慢。由佛為說前三頌故諸天領悟舍凌蔑心及憍慢心。基師復解佛為彼天說前三頌時彼領悟。聞前二頌深厭諸欲。聞第三頌舍凌蔑心並斷憍慢。第三有五頌釋貪中。初一頌問。后四頌答。答中初三方便觀。后一根本觀。方便觀中。初一厭境觀。次一不凈觀。第三有三觀。一苦．二無我．三身念住觀。長行釋中。若攝諸根不欲貪損壞其心下。釋第四頌根本觀。將釋彼頌。預前判簡。了知是已未離欲貪一分學者下。正釋本頌。亦可又此欲貪纏及隨眠略有二種補特伽羅相續可得等下方乃釋第四頌。貪慾生五因中。第二由欣樂欲樂。三由取男女等有情想。四由猛貪逼迫。第四釋流三頌。初一頌天女問。餘二頌世尊答。云何苾芻多所住者。于憂喜舍三多住何受。下答住舍越五暴流當度六者下。答斷五下分結時。度五根暴流。斷五上分結時。當度第六意根暴流。云何定者能度廣欲愛而未得腰舟者。

【現代漢語翻譯】 現代漢語譯本 後半部分關於修行的譏諷是不合道理的，以及等待時機的人。後半部分也顯示了慾望必須等待時機。如果想要享受，必須等待時機才能得到。第三種情況也是如此，也是捨棄傲慢，尋求沒有傲慢。第三次解釋第二頌，顯示了對於各種慾望能夠了解的緣故，解釋了第一句。接下來的兩個『故』字解釋了第二句。接下來的三個『故』字解釋了第三句。第四次解釋前三頌。景雲說，佛世尊在其他經典中為諸天說，比丘不能夠彰顯如來聖教的大義，而我獨自能夠。當時諸天對於比丘產生了輕蔑之心，並且對於自身產生了傲慢。由於佛說了前三頌的緣故，諸天領悟，捨棄了輕蔑之心和傲慢之心。基師又解釋說，佛為那些天人說前三頌時，他們領悟了。聽了前兩頌，深深厭惡各種慾望。聽了第三頌，捨棄了輕蔑之心，並且斷除了傲慢。第三部分有五頌，解釋貪慾。最初一頌是提問，後面的四頌是回答。回答中，最初三頌是方便觀，最後一頌是根本觀。方便觀中，最初一頌是厭境觀，接下來一頌是不凈觀，第三頌有三種觀，一是苦觀，二是無我觀，三是身念住觀。長行解釋中，如果攝持諸根，不讓貪慾損壞他的心，這是解釋第四頌的根本觀。將要解釋那首頌，預先進行判斷和簡擇。瞭解了這些，但還沒有離開欲貪一部分的學者。這是正式解釋本頌。也可以說，這種欲貪的纏縛和隨眠，略微有兩種補特伽羅（人）相續可以得到等等，下面才解釋第四頌。貪慾產生有五種原因，第二是由於欣樂欲樂，第三是由於取男女等有情（眾生）之想，第四是由於猛烈的貪慾逼迫。第四部分解釋流的三頌。最初一頌是天女提問，其餘兩頌是世尊回答。『云何比丘多所住者（如何比丘安住于多處）？于憂喜舍三多住何受（在憂、喜、舍三種感受中多安住于哪種感受）？』下面回答說，安住于舍。超越五種暴流，應當度過六種。下面回答斷除五下分結時，度過五根的暴流。斷除五上分結時，應當度過第六種意根的暴流。『云何定者能度廣欲愛而未得腰舟者（如何禪定者能夠度過廣大的欲愛，卻沒有得到腰舟）？』

【English Translation】 English version The latter half's ridicule of practice as unreasonable, and those who await the opportune time. The latter half also reveals that desires must await the opportune time. If one wishes to enjoy, one must wait for the time to obtain it. The third case is also the same, which is to abandon arrogance and seek non-arrogance. The third explanation of the second verse reveals that because one is able to understand various desires, it explains the first sentence. The next two 'because' explain the second sentence. The next three 'because' explain the third sentence. The fourth explanation is of the first three verses. Jingyun says, 'The Buddha, the World Honored One, said to the devas (gods) in other sutras that the bhikshus (monks) are unable to manifest the great meaning of the Tathagata's (Buddha's) holy teachings, but I alone am able.' At that time, the devas developed contempt for the bhikshus and arrogance towards themselves. Because the Buddha spoke the first three verses, the devas understood and abandoned their contempt and arrogance. Master Ji further explained that when the Buddha spoke the first three verses to those devas, they understood. Upon hearing the first two verses, they deeply厭惡(detested) various desires. Upon hearing the third verse, they abandoned their contempt and eradicated their arrogance. The third part has five verses, explaining greed. The first verse is a question, and the following four verses are answers. In the answers, the first three verses are expedient contemplation, and the last verse is fundamental contemplation. In expedient contemplation, the first verse is contemplation of厭境(disgusting objects), the next verse is contemplation of impurity, and the third verse has three contemplations: first, contemplation of suffering; second, contemplation of no-self; and third, contemplation of mindfulness of the body. In the long explanation, 'If one restrains the senses and does not allow greed to damage his mind,' this explains the fundamental contemplation of the fourth verse. Preparing to explain that verse, a preliminary judgment and selection are made. 'Understanding these, but not yet having left a portion of desire-greed, the scholars.' This is the formal explanation of this verse. It can also be said that this entanglement and latent tendencies of desire-greed, slightly have two kinds of pudgalas (persons) in continuum that can be obtained, etc., and only then is the fourth verse explained. There are five causes for the arising of greed. The second is due to delighting in the pleasure of desires. The third is due to taking the thought of sentient beings such as men and women. The fourth is due to the oppression of intense greed. The fourth part explains the three verses on the stream. The first verse is a question from a deva (goddess), and the remaining two verses are answers from the World Honored One. 'How does a bhikshu dwell in many places? In which of the three feelings of sorrow, joy, and equanimity does he dwell the most?' The answer below says, 'He dwells in equanimity.' Surpassing the five violent streams, one should cross the six. The answer below says, 'When cutting off the five lower fetters, one crosses the violent stream of the five senses. When cutting off the five higher fetters, one should cross the sixth violent stream of the mind sense.' 'How can a meditator cross the vast desire-love without obtaining a waist-boat?'

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此問學人云何斷五下分結方便未得無學時意腰舟。如世度海以葫蘆或皮袋或余作為浮囊梙置腰上名曰腰舟。海喻生死。意識如腰。慧如舟故。二頌答中。初頌正答。后頌結答。長行釋中唯釋后二頌答。而靜慮審慮諦慮者。初中后別故。若和合愛者。未得勝境。若增長愛若不離愛者。謂已得勝境。若不合愛者。未得惡境。若退減愛若差別離愛者。謂已得惡境。復有差別云何修習于無尋定等者。前番已釋修無尋定是斷五下分結方便。由初靜慮有三識身。方生喜舍而起癡愛。尋等未盡故依無尋伺定修斷方便。今此差別。依第二靜慮複數修習名如彼善斷。又前複次明依欲界聞思等持厭諸尋故名無尋定。是斷下分結方便。依初靜慮離欲下分結斷。今第二差別。修第二靜慮。無尋伺定。令下分結遠。名如彼善斷。余如前說者。謂了法解脫皆同前釋也。如經說慚軸意腰舟者。慚如車軸能攝善輪駕御智車運度危厄。腰舟如上。第五三頌半怖中。分三。初一頌半請。次一頌答。后一頌讚。十資身具者。如前第二卷釋。

第十八卷

十四段解體義伽陀中。上已五段訖。此卷有次八段全。並第十四段少分。此初解類有三頌。初一頌問。后二頌答。問中有五。一獎勝生。二開出道。三於何師學。四住何法學。五不懼死。答中。初一

【現代漢語翻譯】 現代漢語譯本：學人如何斷除五下分結（Orambhāgīyaṃ saṃyojanaṃ，導致眾生投生於欲界的五種結縛）？在尚未證得無學果位（Asekha，佛教修行的最高階段）時，以何種方便才能達到意腰舟（一種比喻，指通過智慧和禪定來渡過生死苦海）的狀態？譬如世人渡海，使用葫蘆、皮袋或者其他東西作為浮囊，繫在腰上，稱之為腰舟。這裡，大海比喻生死輪迴，意識比喻腰，智慧比喻舟。以下用兩首偈頌來回答，第一首偈頌是正面回答，第二首偈頌是總結性的回答。在長行（散文形式的註釋）解釋中，只解釋了後面的兩首偈頌的回答。而靜慮（Jhāna，禪定）、審慮（Vīmaṃsā，審思）、諦慮（Tathatā，真如之思）的差別在於，它們分別對應于初禪、中禪和后禪。如果存在『和合愛』，說明尚未獲得殊勝的境界；如果存在『增長愛』或『不離愛』，說明已經獲得了殊勝的境界；如果存在『不合愛』，說明尚未遭遇惡劣的境界；如果存在『退減愛』或『差別離愛』，說明已經遭遇了惡劣的境界。進一步的區別在於，如何修習無尋定（avitakka-vicāramattaṃ samādhiṃ，沒有尋伺的禪定）等等？前面已經解釋過，修習無尋定是斷除五下分結的方便。因為在初禪中存在三種識身（意識的活動），由此產生喜悅和捨棄，進而產生愚癡和貪愛。由於尋（Vitakka，粗略的思考）和伺（Vicāra，細緻的思考）尚未完全止息，所以要依靠無尋伺定來修習斷除五下分結的方便。現在這裡的區別在於，依靠第二禪反覆修習，稱之為『如彼善斷』。此外，前面的『複次』說明，依靠欲界的聞、思等持，厭離各種尋，所以稱為無尋定，這是斷除下分結（Orambhāgīyaṃ saṃyojanaṃ，導致眾生投生於欲界的結縛）的方便。依靠初禪，可以斷除欲界下分結。現在第二禪的區別在於，修習第二禪的無尋伺定，使下分結遠離，稱之為『如彼善斷』。其餘的如同前面所說，指的是了知法和解脫，都與前面的解釋相同。如同經中所說，慚（Hiri，羞恥心）如車軸，意（Mano，意識）如腰舟。慚如車軸，能夠攝持善法之輪，駕馭智慧之車，運載度過危難。腰舟的含義如上所述。第五部分的三首半偈頌是關於怖畏的，分為三個部分。首先是一首半偈頌是請問，其次是一首偈頌是回答，最後是一首偈頌是讚歎。十種資身之具，如同前面第二卷所解釋的。 第十八卷 十四段解體義伽陀中，前面已經完成了五段，這一卷有接下來的八段全部，以及第十四段的少部分。這最初的解類有三首偈頌，第一首偈頌是提問，後面的兩首偈頌是回答。提問中有五個方面：一是讚揚殊勝的出生，二是開示修道的途徑，三是在哪位老師那裡學習，四是依止什麼法學習，五是不懼怕死亡。回答中，首先是第一首

【English Translation】 English version: How does a learner sever the five lower fetters (Orambhāgīyaṃ saṃyojanaṃ, the five fetters that bind beings to the realm of desire)? Before attaining the state of no-more-learning (Asekha, the highest stage of Buddhist practice), by what means can one achieve the state of 'mind-waist-boat' (a metaphor for crossing the sea of suffering through wisdom and meditation)? For example, when people cross the sea, they use gourds, leather bags, or other things as floats, tied around their waists, which are called waist-boats. Here, the sea is a metaphor for the cycle of birth and death, consciousness is a metaphor for the waist, and wisdom is a metaphor for the boat. The following uses two verses to answer. The first verse is a direct answer, and the second verse is a concluding answer. In the prose commentary, only the answers in the latter two verses are explained. The difference between Jhāna (meditation), Vīmaṃsā (investigation), and Tathatā (suchness) lies in that they correspond to the first, middle, and later stages of meditation, respectively. If there is 'harmonious love', it means that one has not yet attained a superior state. If there is 'increasing love' or 'unseparated love', it means that one has already attained a superior state. If there is 'unharmonious love', it means that one has not yet encountered an adverse state. If there is 'decreasing love' or 'differentially separated love', it means that one has already encountered an adverse state. A further distinction is, how to practice the no-thought concentration (avitakka-vicāramattaṃ samādhiṃ, concentration without initial and sustained thought) and so on? It has been explained earlier that practicing no-thought concentration is a means to sever the five lower fetters. Because in the first Jhāna there are three bodies of consciousness (activities of consciousness), from which arise joy and equanimity, and then ignorance and attachment. Since initial thought (Vitakka, gross thought) and sustained thought (Vicāra, subtle thought) have not been completely ceased, one must rely on no-initial-and-sustained-thought concentration to practice severing the five lower fetters. The difference here is that by repeatedly practicing the second Jhāna, it is called 'severing well in that way'. Furthermore, the previous 'moreover' explains that by relying on hearing, thinking, and sustained attention in the desire realm, one becomes disgusted with various thoughts, so it is called no-thought concentration, which is a means to sever the lower fetters (Orambhāgīyaṃ saṃyojanaṃ, the fetters that bind beings to the realm of desire). By relying on the first Jhāna, one can sever the lower fetters of the desire realm. Now, the difference in the second Jhāna is that by practicing the no-initial-and-sustained-thought concentration of the second Jhāna, the lower fetters are kept far away, which is called 'severing well in that way'. The rest is as said before, referring to the understanding of the Dharma and liberation, which are the same as the previous explanations. As the sutra says, shame (Hiri, sense of shame) is like the axle of a cart, and mind (Mano, consciousness) is like a waist-boat. Shame is like the axle of a cart, which can hold the wheel of good deeds, drive the chariot of wisdom, and transport one through dangers. The meaning of the waist-boat is as described above. The three and a half verses in the fifth part are about fear, divided into three parts. First, one and a half verses are a question, then one verse is an answer, and finally one verse is praise. The ten requisites for life are as explained in the second volume earlier. Volume 18 Among the fourteen sections of the Gāthā on Explaining the Meaning of the Body, the previous five sections have been completed. This volume contains the next eight sections in full, as well as a small part of the fourteenth section. This initial explanation has three verses. The first verse is a question, and the following two verses are answers. There are five aspects to the question: first, praising the superior birth; second, revealing the path of practice; third, from which teacher did one learn; fourth, on what Dharma did one rely to learn; and fifth, not fearing death. In the answer, first is the first

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頌半答初二問。標具九德。既成勝人。能獎勝生。及開出道。後半頌答后三問。以法以正以制以導者。景雲。謂以佛法及以王正法惡者顯制善者須達。泰云。奘有四義。一以教法。二說正因果。三以戒律制。四以三乘導。基云。以法者道理。以正者順益。以制者軌範。以導者奘勸。又以法者教。以正者理。以制者以此教理制御。以導者訓示非以威嚴而刑罰之。謂因力故者佈施也。士用力者諦實也。助伴者慧舍也。云何泉謂六觸處者。六處如泉。煩惱如水。泉所出故。或安受受所攝者。基公解云。安受謂喜。受所攝謂樂。又以悅心名安適身名受所攝。不安返此。更有一解。安受謂喜樂。受所攝謂身心也。或受種子也。第九段又釋流中有五頌分為二段。初兩頌顯異生有學等漸次能越暴流。后三頌明得究竟道永越暴流。初兩頌中。前問后答。答中初一句明異生由正信越欲暴流。后之三句皆有學越餘三流。四流義如前第八第九卷等釋。后三頌釋中。二十二處者。如下聲聞地廣說。及顯能證第一住道者。謂能證滅盡是。第十貪四頌中。初一頌問。次一頌答。次一頌結。后一明對除。釋中若依景基兩師所判分為四段。初釋初頌。云何潤生下釋第二頌。釋第三頌中取文不同。景雲。謂略有六種別欲下是。基云或有手力下是。又有沙門

【現代漢語翻譯】 頌的後半部分回答了最初的兩個問題，標明具備九種功德，已經成就殊勝之人，能夠讚揚殊勝的生命，並且開創出離之道。後半部分的頌回答了後面的三個問題，即以法、以正、以制、以導。景雲（僧人名）：意思是依據佛法以及國王的正法，對於邪惡的進行明顯的制裁，對於善良的需要使其通達。泰云（僧人名）：玄奘（唐朝僧人）有四種解釋：一是依據教法，二是宣說正確的因果，三是依據戒律來制約，四是依據三乘（小乘、中乘、大乘）來引導。基云（僧人名）：以法，指的是道理；以正，指的是順應和利益；以制，指的是規範；以導，指的是勸導。又可以理解為，以法指的是教義，以正指的是真理，以制指的是用這些教義和真理來進行控制，以導指的是訓示，而不是用威嚴和刑罰。『謂因力故』指的是佈施，『士用力者』指的是誠實，『助伴者』指的是智慧和捨棄。『云何泉謂六觸處者』，六觸處就像泉水，煩惱就像水，因為是從泉水中流出的。或者說，安受受所攝，基公（僧人名）解釋說：安受指的是喜悅，受所攝指的是快樂。又或者說，使內心愉悅的叫做安，使身體舒適的叫做受所攝。不安則與此相反。還有一種解釋，安受指的是喜和樂，受所攝指的是身和心。或者說是感受的種子。第九段又解釋了流，其中有五頌，分為兩段。最初的兩頌顯示了異生（凡夫）、有學（修行人）等逐漸能夠超越暴流。後面的三頌闡明了獲得究竟之道，永遠超越暴流。最初的兩頌中，前面是提問，後面是回答。回答中，第一句闡明了異生由於正確的信仰而超越慾望的暴流。後面的三句都是有學超越其餘的三種流。四種流的含義如同前面第八卷、第九卷等所解釋的。後面的三頌解釋中，『二十二處』，如同《聲聞地》中廣泛地闡述的那樣，以及顯示了能夠證得第一住道的人，指的是能夠證得滅盡定的人。第十貪四頌中，最初一頌是提問，接下來一頌是回答，再接下來一頌是總結，最後一頌闡明瞭如何對治。解釋中，如果依據景、基兩位法師的判決，可以分為四段。首先解釋最初一頌。『云何潤生下』解釋第二頌。解釋第三頌中，引用的文字不同。景雲：『謂略有六種別欲下是』。基云：『或有手力下是』。又有沙門（出家人）。 現代漢語譯本

【English Translation】 The latter half of the verse answers the first two questions, marking the possession of nine virtues, having become a superior person, capable of praising superior lives, and opening the path to liberation. The latter half of the verse answers the last three questions, namely, with Dharma, with righteousness, with discipline, and with guidance. Jingyun (name of a monk) says: It means based on the Buddha's Dharma and the king's righteous law, those who are evil are clearly restrained, and those who are good need to be made to understand. Taiyun (name of a monk) says: Xuanzang (Tang Dynasty monk) has four explanations: first, based on the teachings; second, explaining the correct cause and effect; third, using precepts to restrain; and fourth, guiding with the Three Vehicles (Hinayana, Madhyamaka, Mahayana). Jiyun (name of a monk) says: 'With Dharma' refers to reason; 'with righteousness' refers to compliance and benefit; 'with discipline' refers to norms; 'with guidance' refers to exhortation. It can also be understood as 'with Dharma' referring to teachings, 'with righteousness' referring to truth, 'with discipline' referring to using these teachings and truths to control, and 'with guidance' referring to instruction, not using authority and punishment. 'Because of the power of cause' refers to giving, 'the effort of the warrior' refers to honesty, and 'the companion' refers to wisdom and renunciation. 'What is the spring called the six sense bases?' The six sense bases are like springs, and afflictions are like water, because they flow from the springs. Or, 'Anshou Shou Suoshe', Jigung (name of a monk) explains: 'Anshou' refers to joy, and 'Shou Suoshe' refers to happiness. Or, making the heart happy is called 'An', and making the body comfortable is called 'Shou Suoshe'. 'Anbu' is the opposite of this. There is another explanation: 'Anshou' refers to joy and happiness, and 'Shou Suoshe' refers to body and mind. Or it is the seed of feeling. The ninth section also explains the streams, with five verses divided into two sections. The first two verses show that ordinary beings (mortals), those with learning (practitioners), etc., can gradually transcend the violent streams. The last three verses clarify that obtaining the ultimate path is to forever transcend the violent streams. In the first two verses, the front is the question, and the back is the answer. In the answer, the first sentence clarifies that ordinary beings transcend the violent stream of desire due to correct faith. The last three sentences are all about those with learning transcending the remaining three streams. The meaning of the four streams is as explained in the previous eighth and ninth volumes. In the explanation of the last three verses, 'the twenty-two places' are as widely explained in the 'Sravakabhumi', and it shows those who can attain the first dwelling path, referring to those who can attain Nirodha-samapatti. In the tenth greed four verses, the first verse is the question, the next verse is the answer, the next verse is the conclusion, and the last verse clarifies how to counteract it. In the explanation, if according to the judgment of the two masters Jing and Ji, it can be divided into four sections. First, explain the first verse. 'What nourishes life below' explains the second verse. In explaining the third verse, the quoted text is different. Jingyun: ''It is said that there are briefly six kinds of different desires below''. Jiyun: ''Or there is manual labor below''. There are also Sramanas (monks). English version

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下釋第四頌。今判為三。初釋初頌。云何潤生下釋次二頌。又有沙門下釋第四頌。諾瞿陀樹者。此樹本從一種子生。后枝長大倒乘入上。自有眾生。又鳥食樹子戴墮樹岐。又生多樹根依樹岐。如是展轉。從本一樹出生多樹。水名共緣。故貪恚等皆以潤愛而為共緣。各自種子而為別緣。摩魯迦條者。藤葛之類。此喻諸欲。舊云摩婁迦子。六種別欲猶如林樹。貪能纏繞故喻藤葛。略義中於諸中二種別縛者。論文自釋名為別縛。各別種生名不共因。皆由愛潤名為共緣。斷方便斷勝利者。第四行頌中。上半頌明瞭無常性已不起貪著名斷方便。後半頌明度暴流已終無有退名斷勝利。若貪若欣乃至愛品等者。六別欲中所生愛恚品。如前應知。耽著即是第六于外五塵之尋思。第十一作有五頌。初一頌問。餘四頌答。釋中初釋向頌。第二又顯如來依第一義下釋初答頌。由此顯示學與無學下釋第二答頌。此則顯示諸婆羅門下釋第三答頌。得靜慮者永斷一切下釋第四答頌。若未離欲。為度欲流運足動手發勤精進。名未極底。若已離欲。名得源底。庸預進斷上分諸結不運手動足勤加精進。名非諸身份。第十二段有五頌。前四行半頌劬勞中。有三問答。初三句是一問答。明佛度暴流。天喚佛名苾芻。次二句是第二問答。明佛無攀無住已度暴流。

下有三頌半是第三問答明佛無攀無住暴流相。于中初一頌問。下二頌半答。答中初一頌半舉障。后一頌明治。如如我劬勞者。明佛昔日六年苦行虛為劬勞。如是如是劣者。由行苦行善法退失故名為劣。如如我劣已如是如是住者。知我善法退舍邪行。住已如是如是漂者。復往外道郁頭藍子等所隨順觀察名為漂流。下明治中。佛復于菩提樹下棄捨一切非方便攝無益精進名舍劬勞。無減者善法增長。如是廣說鮮白下者。此句含有二義。由不知足修故不遑而住。即翻前住。更不求餘外道師等自然成佛故無漂流。此中祇焰應知者。結上所說頌是應頌伽陀。長行有三。初舉無舉無住指同前說。謂涅槃滅定等者。若就涅槃離現纏故名無攀離隨眠故名無住。若就滅定滅想名無攀滅受名無住。世尊依昔已下。第二解第三答文。先總釋頌中障治。后別釋。非方便者眤健陀所日食麻麥邪自苦行也。嗢達洛迦者。是猛盛義。舊云郁頭藍子。于彼修非想定。阿邏茶者。是逢遇義。即舊阿藍加藍也。于彼所修無所有所定。即顯苦行在樂行前。此中四義舍劬勞等四句經文如次配釋者。謂前復於後時坐菩提座下為第一句舍劬勞。所有善法遂得增長是第二舍劣。如如善法既增長已下第三舍住。既由如是不知足下第四舍漂。故言如次。云何復依涅槃無依無住

【現代漢語翻譯】 現代漢語譯本

以下的三頌半經文是第三個問答，闡明了佛陀沒有攀緣、沒有執著，以及遠離暴流之相。其中，第一頌是提問，接下來的兩頌半是回答。在回答中，最初的一頌半揭示了障礙，后一頌闡明了對治。『如如我劬勞者』，說明佛陀昔日六年苦行是虛妄的劬勞。『如是如是劣者』，由於修行苦行而使善法退失，因此被稱為『劣』。『如如我劣已如是如是住者』，知道自己的善法退失而安住于邪行。『住已如是如是漂者』，又去外道郁頭藍子（Udraka Ramaputra，一位哲學家）等人處，隨順他們的觀察，這被稱為『漂流』。

在闡明對治的經文中，佛陀在菩提樹下捨棄一切非方便攝受的無益精進，這被稱為捨棄劬勞。『無減者』，指善法增長。『如是廣說鮮白下者』，這句話含有二重含義：由於不知足而修持，因此沒有時間安住，這與之前的『住』相反；不再尋求其他外道師等，自然成佛，因此沒有漂流。『此中祇焰應知者』，總結上面所說的頌是應頌伽陀（Geya，應頌）。

長行有三段。第一段是舉出『無攀』、『無住』，指的與前面所說相同，即涅槃（Nirvana，滅度）和滅定（Nirodha-samapatti，滅盡定）等。如果就涅槃而言，因為遠離了現行的煩惱，所以稱為『無攀』；因為遠離了隨眠的煩惱，所以稱為『無住』。如果就滅定而言，滅盡了想，所以稱為『無攀』；滅盡了受，所以稱為『無住』。『世尊依昔已下』，第二段解釋第三個回答的經文。首先總的解釋頌中的障礙和對治，然後分別解釋。『非方便者』，指尼犍陀（Nigantha，耆那教）所實行的日食麻麥等邪自苦行。『嗢達洛迦者』，是猛盛的意思，舊譯為郁頭藍子，在他那裡修習非想定。『阿邏茶者』，是逢遇的意思，即舊譯的阿藍迦藍（Arada Kalama，一位哲學家），在他那裡修習無所有所定。這顯示了苦行在樂行之前。

『此中四義舍劬勞等四句經文如次配釋者』，指前面『復於後時坐菩提座下』是第一句『舍劬勞』；『所有善法遂得增長』是第二句『舍劣』；『如如善法既增長已下』是第三句『舍住』；『既由如是不知足下』是第四句『舍漂』。所以說『如次』。『云何復依涅槃無依無住』？ English version

The following three and a half verses are the third question and answer, clarifying that the Buddha has no clinging, no attachment, and is free from the characteristics of the torrent. Among them, the first verse is the question, and the following two and a half verses are the answer. In the answer, the first one and a half verses reveal the obstacles, and the latter verse clarifies the remedy. 'As I toiled,' explains that the Buddha's six years of ascetic practice in the past were vain toil. 'Thus, thus inferior,' is called 'inferior' because of the loss of good Dharma due to practicing asceticism. 'As I, being inferior, thus, thus abide,' knows that one's good Dharma has declined and abides in wrong practices. 'Having abided, thus, thus drift,' again goes to Udraka Ramaputra (Udraka Ramaputra, a philosopher) and others of the external paths, following their observations, which is called 'drifting.'

In the verses clarifying the remedy, the Buddha abandoned all non-expedient and unprofitable diligence under the Bodhi tree, which is called abandoning toil. 'Without decrease' refers to the increase of good Dharma. 'As widely spoken below, bright and white,' this sentence contains two meanings: because of practicing without knowing contentment, there is no time to abide, which is the opposite of the previous 'abiding'; no longer seeking other external path teachers, etc., naturally becoming a Buddha, therefore there is no drifting. 'Here, Geya should be known,' summarizes that the above-mentioned verses are Geya (Geya, verses to be sung).

The prose has three sections. The first section is to bring up 'no clinging' and 'no attachment,' which refer to the same as mentioned before, namely Nirvana (Nirvana, extinction) and Nirodha-samapatti (Nirodha-samapatti, cessation attainment), etc. If it is about Nirvana, because it is far from the current afflictions, it is called 'no clinging'; because it is far from the latent afflictions, it is called 'no attachment.' If it is about cessation attainment, the thought is extinguished, so it is called 'no clinging'; the feeling is extinguished, so it is called 'no attachment.' 'The World Honored One relies on the past below,' the second section explains the verses of the third answer. First, generally explain the obstacles and remedies in the verses, and then explain them separately. 'Non-expedient' refers to the evil self-mortification practices such as eating sesame and wheat once a day practiced by Nigantha (Nigantha, Jain). 'Udraka' means intense, formerly translated as Udraka Ramaputra, where he practiced the non-thought attainment. 'Arada' means encountering, that is, the formerly translated Arada Kalama (Arada Kalama, a philosopher), where he practiced the attainment of nothingness. This shows that ascetic practice is before joyful practice.

'Here, the four meanings, the four sentences of the scriptures, such as abandoning toil, are matched and explained in order,' refers to the previous 'Again, sitting under the Bodhi tree later' is the first sentence 'abandoning toil'; 'All good Dharma then increases' is the second sentence 'abandoning inferiority'; 'As the good Dharma has increased below' is the third sentence 'abandoning abiding'; 'Since it is due to such discontent below' is the fourth sentence 'abandoning drifting.' Therefore, it is said 'in order.' 'How does one rely on Nirvana without reliance and without attachment?'

【English Translation】 Modern Chinese translation

The following three and a half verses are the third question and answer, clarifying that the Buddha has no clinging, no attachment, and is free from the characteristics of the torrent. Among them, the first verse is the question, and the following two and a half verses are the answer. In the answer, the first one and a half verses reveal the obstacles, and the latter verse clarifies the remedy. 'As I toiled,' explains that the Buddha's six years of ascetic practice in the past were vain toil. 'Thus, thus inferior,' is called 'inferior' because of the loss of good Dharma due to practicing asceticism. 'As I, being inferior, thus, thus abide,' knows that one's good Dharma has declined and abides in wrong practices. 'Having abided, thus, thus drift,' again goes to Udraka Ramaputra (Udraka Ramaputra, a philosopher) and others of the external paths, following their observations, which is called 'drifting.'

In the verses clarifying the remedy, the Buddha abandoned all non-expedient and unprofitable diligence under the Bodhi tree, which is called abandoning toil. 'Without decrease' refers to the increase of good Dharma. 'As widely spoken below, bright and white,' this sentence contains two meanings: because of practicing without knowing contentment, there is no time to abide, which is the opposite of the previous 'abiding'; no longer seeking other external path teachers, etc., naturally becoming a Buddha, therefore there is no drifting. 'Here, Geya should be known,' summarizes that the above-mentioned verses are Geya (Geya, verses to be sung).

The prose has three sections. The first section is to bring up 'no clinging' and 'no attachment,' which refer to the same as mentioned before, namely Nirvana (Nirvana, extinction) and Nirodha-samapatti (Nirodha-samapatti, cessation attainment), etc. If it is about Nirvana, because it is far from the current afflictions, it is called 'no clinging'; because it is far from the latent afflictions, it is called 'no attachment.' If it is about cessation attainment, the thought is extinguished, so it is called 'no clinging'; the feeling is extinguished, so it is called 'no attachment.' 'The World Honored One relies on the past below,' the second section explains the verses of the third answer. First, generally explain the obstacles and remedies in the verses, and then explain them separately. 'Non-expedient' refers to the evil self-mortification practices such as eating sesame and wheat once a day practiced by Nigantha (Nigantha, Jain). 'Udraka' means intense, formerly translated as Udraka Ramaputra, where he practiced the non-thought attainment. 'Arada' means encountering, that is, the formerly translated Arada Kalama (Arada Kalama, a philosopher), where he practiced the attainment of nothingness. This shows that ascetic practice is before joyful practice.

'Here, the four meanings, the four sentences of the scriptures, such as abandoning toil, are matched and explained in order,' refers to the previous 'Again, sitting under the Bodhi tree later' is the first sentence 'abandoning toil'; 'All good Dharma then increases' is the second sentence 'abandoning inferiority'; 'As the good Dharma has increased below' is the third sentence 'abandoning abiding'; 'Since it is due to such discontent below' is the fourth sentence 'abandoning drifting.' Therefore, it is said 'in order.' 'How does one rely on Nirvana without reliance and without attachment?'

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以顯差別下第三卻解初二問答中無依無住。先就涅槃解后就想受滅解。無依者度現纏無住者度隨眠。還復止住下地生因者。謂還退起第四禪惑故。住彼因故心便定趣彼所所得果者。欲界命終生第四靜慮。如對法說。頗有聖弟子已離色界欲得無色界寂靜解脫定後生色界耶。答曰有。謂得滅盡定退生色界中。即此是也。此頌意說外道有邪劬勞等。我世尊已離生死劬勞等證涅槃者定已離故。若聖退者有劬勞等。不退聖者定已離之。第十三段得義伽陀中。一頌半問。一頌半答。了知其初者知集因也。下三了知苦滅道如次。善見善知善鑒善達者。以集等四諦智如次應知。第十四段諸行無常下。有四十四頌釋論議。中分為二十七段。辨揚深理故名論議。釋初頌中文分有四。初釋初總句。有非恒有無非恒無故。生與滅皆是無常。無常之言通總三世及別過去。蘊及取蘊皆名諸行意在取蘊者。蘊體通漏無漏。取蘊唯漏。今此義中意明取蘊故也。第二若過去生過去所得下。如次釋第一句無常第二句有生滅法。過去世已生滅名無常法。未來世當生可滅名有生滅法。現在世現生將滅故名有生滅法。三世諸行皆有生滅法。言皆過去故等者。已往諸法名皆過去。簡于現在名已謝滅。又簡未來名生已沒。第三若彼諸蘊在於未來下。釋第三句。若諸有情

【現代漢語翻譯】 現代漢語譯本 以顯示差別，在第三部分解釋了最初的兩個問答，即『無依』和『無住』。首先解釋涅槃，然後解釋想受滅。『無依』是指度脫現行的煩惱，『無住』是指度脫潛在的煩惱。『還復止住下地生因者』，是指退轉而生起第四禪的迷惑。因為安住于那個原因，心就決定趣向那個所獲得的果報，即欲界命終後生到第四靜慮。正如《對法》中所說：『有沒有聖弟子已經離開了欲（指色慾，下同）而獲得了無寂靜解脫定后又退生的呢？』回答說：『有。』指的就是獲得滅盡定後退生到**中的情況。』這段偈頌的意思是說，外道有錯誤的勤勞等，而我世尊已經離開了生死的勤勞等，證得涅槃的人一定是已經離開了這些。如果聖者退轉，就會有勤勞等，不退轉的聖者一定是已經離開了這些。第十三段，在『得義伽陀』中，用一頌半來提問，用一頌半來回答。『了知其初者』，是說了解集諦的原因。下面的三句分別瞭解苦諦、滅諦、道諦。『善見善知善鑒善達者』，是指用集諦等四諦的智慧依次應當瞭解。 第十四段，『諸行無常』以下，有四十四頌來解釋論議。中間分為二十七段。因為辨明闡揚深刻的道理，所以叫做論議。解釋第一頌，文義分為四個部分。首先解釋第一句總的概括。『有非恒有，無非恒無故』，生和滅都是無常的。『無常』這個詞語統攝了三世以及個別的過去。蘊和取蘊都叫做『諸行』，意在說明取蘊，因為蘊的本體通於有漏和無漏，而取蘊只有有漏。現在這個意義中意在說明取蘊。第二，『若過去生過去所得下』，依次解釋第一句『無常』，第二句『有生滅法』。過去世已經生滅的叫做『無常法』，未來世將要生起可以滅去的叫做『有生滅法』，現在世正在生起將要滅去的，所以叫做『有生滅法』。三世的諸行都有生滅法。『言皆過去故等者』，已經過去的諸法叫做『皆過去』，區別于現在，叫做『已謝滅』，又區別于未來，叫做『生已沒』。第三，『若彼諸蘊在於未來下』，解釋第三句。如果諸有情

【English Translation】 English version To show the difference, the third section explains the initial two questions and answers, namely 'without reliance' and 'without abiding'. First, Nirvana is explained, and then the cessation of perception and feeling is explained. 'Without reliance' refers to liberating from current afflictions, and 'without abiding' refers to liberating from latent afflictions. 'Returning to abide in the causes of rebirth in lower realms' refers to regressing and arousing the delusion of the fourth Dhyana (meditative state). Because of abiding in that cause, the mind is determined to go towards the result obtained, which is rebirth in the fourth Dhyana after death in the desire realm. As stated in the Abhidharma (Buddhist philosophical texts): 'Are there any noble disciples who have already left desire (referring to sensual desire, the same below) and attained the non-peaceful liberation Samadhi (meditative state) and then regressed?' The answer is: 'Yes.' This refers to the situation of regressing after attaining the cessation Samadhi.' The meaning of this verse is that non-Buddhists have wrong efforts, etc., while my World Honored One has already left the efforts of birth and death, etc. Those who have attained Nirvana must have already left these. If a noble one regresses, there will be efforts, etc., and a non-regressing noble one must have already left them. In the thirteenth section, in the 'Gatha (verse) of Obtaining Meaning', one and a half verses are used to ask questions, and one and a half verses are used to answer. 'Knowing its beginning' means understanding the cause of the accumulation of suffering. The following three sentences understand suffering, cessation, and the path in that order. 'Seeing well, knowing well, discerning well, and understanding well' refers to understanding the Four Noble Truths in order with the wisdom of the truth of suffering, etc. In the fourteenth section, from 'All conditioned things are impermanent' onwards, there are forty-four verses to explain the discussion. The middle is divided into twenty-seven sections. Because it clarifies and elucidates profound principles, it is called discussion. Explaining the first verse, the meaning of the text is divided into four parts. First, explain the first general sentence. 'Having what is not constant, and not having what is not constant', birth and death are both impermanent. The term 'impermanent' encompasses the three times (past, present, future) and individual pasts. Skandhas (aggregates) and grasping Skandhas are both called 'conditioned things', with the intention of explaining grasping Skandhas, because the essence of Skandhas is common to both defiled and undefiled, while grasping Skandhas are only defiled. In this meaning, the intention is to explain grasping Skandhas. Second, 'If what is born in the past and obtained in the past' onwards, explain the first sentence 'impermanent' and the second sentence 'having the nature of arising and ceasing' in order. What has already arisen and ceased in the past is called 'impermanent dharma (teachings)', what will arise in the future and can cease is called 'having the nature of arising and ceasing', and what is currently arising and will cease is called 'having the nature of arising and ceasing'. All conditioned things in the three times have the nature of arising and ceasing. 'Saying all past, etc.' means that all dharmas that have already passed are called 'all past', distinguishing them from the present, called 'already ceased', and also distinguishing them from the future, called 'having arisen and perished'. Third, 'If those Skandhas are in the future' onwards, explain the third sentence. If sentient beings

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下釋第四句。苦因滅故當生解脫說之為樂。粗重息故現安樂住說之為樂。若依小乘釋此四句云諸行無常者立宗。有生滅法者是因。生必有滅者通外難。難云過現有生滅可是無常未來唯生無滅云何是無常。為通此難故云由生必滅故是無常。略義之中有九對別釋。初六複次如次配諸行及彼寂靜無為法。名遍知者。所證從能證道為名也。諸有為行觀起無愿不見我故。即觀為空。故空無愿觀諸行起。一隨順戲論者。謂四見或苦諦下一切煩惱。二怖無戲論。謂我見或滅諦下一切煩惱。此二法與現觀相違。今顯二法斷依處即苦滅諦。所知無倒性即即上半頌。所證無倒性即下半頌。外道執世間常謗涅槃故。此名不共也。第二段頌中第一句是道諦與滅諦為跡。第三句由道諦證滅諦。第二句集諦為苦諦因跡。第四句由有集諦常受苦諦。釋中。依四所依立四護者。即以四種不放逸為四所依立四種護。由不放逸令命得全即立命護。由不放逸令身得全即立力護。由不放逸心離雜染即立心雜染護。由不放逸修涅槃道即立正方便護。若善修習此無縱逸等者。景師云。羅漢今身雖調善死。此死亦由過去不調善死故有今死。于現在不由不調善死而於未來俱不由死。以更不生故。若有縱逸補特伽羅現不調死。亦由過去不調而死。于現於未皆不調死。基師又

【現代漢語翻譯】 現代漢語譯本： 下面解釋第四句。因為苦因滅盡，所以當生起解脫，這被稱為樂。因為粗重煩惱止息，所以顯現安樂的境界，這被稱為樂。如果按照小乘的解釋，這四句是說：『諸行無常』是立宗，『有生滅法』是原因，『生必有滅』是用來駁斥外道的提問。外道提問說：『過去和現在有生有滅，所以是無常，但未來只有生沒有滅，怎麼能說是無常呢？』爲了駁斥這個提問，所以說因為生必定有滅，所以是無常。在略義之中，有九對不同的解釋。最初的六對，依次對應諸行以及寂靜無為法。『名遍知者』（name of the all-knowing one），是指所證得的果位，從能證之道來命名。觀察諸有為行的生起，因為沒有愿求，不見我，所以觀察為空。因此，空無愿觀照諸行的生起。一，隨順戲論者，指的是四見或者苦諦下的一切煩惱。二，怖無戲論，指的是我見或者滅諦下的一切煩惱。這兩種法與現觀相違背。現在顯示這兩種法斷滅的處所，就是苦滅諦。所知的沒有顛倒的體性，就是上半頌的內容。所證的沒有顛倒的體性，就是下半頌的內容。外道執著世間是常，誹謗涅槃，所以這被稱為不共的。第二段頌中，第一句是道諦與滅諦為跡象。第三句是由道諦證得滅諦。第二句是集諦為苦諦的因和跡象。第四句是因為有集諦，所以常常感受苦諦。解釋中，依靠四所依建立四護，就是用四種不放逸作為四所依，建立四種守護。因為不放逸，所以生命得以保全，這叫做命護。因為不放逸，所以身體得以保全，這叫做力護。因為不放逸，所以心遠離雜染，這叫做心雜染護。因為不放逸，所以修習涅槃之道，這叫做正方便護。如果好好修習這種沒有放縱等，景師說，阿羅漢今生雖然調伏得很好而死去，但這種死也是由於過去沒有調伏好而死，所以才有今生的死。在現在不由不調伏而死，那麼在未來也不會再有死，因為不再出生了。如果有放縱的補特伽羅（pudgala，人）現在沒有調伏好而死，也是由於過去沒有調伏好而死。在現在和未來都沒有調伏好而死。基師又

【English Translation】 English version: The following explains the fourth line. Because the cause of suffering is extinguished, liberation arises, and this is called happiness. Because coarse and heavy afflictions cease, the state of peace and happiness manifests, and this is called happiness. According to the Hinayana interpretation, these four lines mean: 『All conditioned phenomena are impermanent』 is the thesis; 『having arising and ceasing dharmas』 is the reason; 『arising inevitably leads to ceasing』 is used to refute the objections of externalists. Externalists object, saying: 『The past and present have arising and ceasing, so they are impermanent, but the future only has arising and no ceasing, how can it be said to be impermanent?』 To refute this objection, it is said that because arising inevitably leads to ceasing, it is impermanent. In the concise meaning, there are nine different explanations. The first six correspond to conditioned phenomena and the peaceful, unconditioned dharma in order. 『Name of the all-knowing one』 refers to the attained fruit, named from the path of attainment. Observing the arising of all conditioned phenomena, because there is no desire and no self is seen, it is observed as emptiness. Therefore, the emptiness and desirelessness contemplate the arising of all phenomena. One, those who follow after playful views refer to the four views or all afflictions under the suffering truth. Two, fear of non-playful views refers to the self-view or all afflictions under the cessation truth. These two dharmas contradict direct realization. Now it is shown that the place where these two dharmas are extinguished is the cessation of suffering. The non-inverted nature of what is known is the content of the first half of the verse. The non-inverted nature of what is attained is the content of the second half of the verse. Externalists cling to the world as permanent and slander Nirvana, so this is called uncommon. In the second verse, the first line is the path truth and the cessation truth as traces. The third line is the attainment of the cessation truth through the path truth. The second line is the collection truth as the cause and trace of the suffering truth. The fourth line is that because there is the collection truth, suffering is constantly experienced. In the explanation, establishing the four protections based on the four reliances means using the four non-negligences as the four reliances to establish the four protections. Because of non-negligence, life is preserved, and this is called life protection. Because of non-negligence, the body is preserved, and this is called strength protection. Because of non-negligence, the mind is free from defilements, and this is called mind defilement protection. Because of non-negligence, the path of Nirvana is cultivated, and this is called right expedient protection. If one cultivates this non-indulgence well, Master Jing said that although an Arhat dies well-disciplined in this life, this death is also due to past undisciplined death, so there is death in this life. If one does not die undisciplined in the present, then there will be no more death in the future because there will be no more birth. If a negligent pudgala (person) dies undisciplined in the present, it is also due to past undisciplined death. One dies undisciplined in the present and future. Master Ji also

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云。謂修道諦諸有學者於過去世已死之時未習道故可由不調善死。現在未來由習道故不由不調善死。諸阿羅漢未來無死亦名不由調善死及不調善死。縱逸翻此。略義中。處非處性自業作性者。景雲。由明無逸是不死跡放逸是死跡即是處。異此所明是其非處。由明無逸者不死縱逸者常死。即顯自業業力境也。基云。處非處性善惡因果順相生故。自業所作非他所作及無因故。師于弟子作所應作教誡法故。諸弟子等自所作義依于師授修斷法故。第三段頌中明其五義。一惡尋思。二猛利貪。三隨觀妙。四增染愛。五堅固縛。長行隨釋此五即為五段。第四段頌釋中。謂能順惡戒冗戒因緣者。能發惡身語名惡戒因緣即舊所云惡尸羅也。污惡善戒故名惡戒。非戒體惡。犯諸善戒之根本名冗戒因緣。釋此頌中唯解上半。第五段頌中文分有二。先釋上三句。后釋第四句。釋上三句中謂以八種觀觀諸有情業之果報。于中復二。初別明八觀。后如是戒善男子下結為四行。初行第二行如次各攝三。第三第四如次各攝一。其略義中明善惡業並得果分名如理思業業果報。乃至止止此諸惡業終不應為等。名如理思為先之法隨法行。

第十九卷

釋第十四論議中。有二十七段。上已釋五段。此卷二十二段。四語之中。初語總標。后三別釋。

【現代漢語翻譯】 現代漢語譯本 云：關於修道諦，那些有學位的修行者在過去世去世時，因為沒有修習正道，可能會因為不調順而死亡。現在和未來，因為修習正道，就不會因為不調順而死亡。諸位阿羅漢未來不會有死亡，也可以說是不由調順而死，也不由不調順而死。放逸與此相反。在《略義》中，關於『處非處性自業作性』，景法師說：因為明白無逸是不死的跡象，放逸是死亡的跡象，這就是『處』。與此相反的就是『非處』。明白無逸的人不會死，放逸的人常常會死。這顯示了自業和業力的境界。窺基法師說：『處非處性』是善惡因果順相生。『自業所作』不是他人所作，也不是無因而生。老師對弟子做應該做的事情，教誡佛法。諸位弟子等自己所作的義理，依賴於老師的傳授，修習斷除煩惱的方法。第三段頌文中說明了五種意義：一是惡尋思（邪惡的思慮），二是猛利貪（強烈的貪慾），三是隨觀妙（隨順觀察美好的事物），四是增染愛（增長染污的愛），五是堅固縛（堅固的束縛）。長行文隨後解釋這五種意義，分為五段。第四段頌文的解釋中，所謂能順惡戒冗戒因緣者，能引發惡身語的行為，名為惡戒因緣，也就是舊時所說的惡尸羅（惡的戒律）。玷污美好的善戒，所以名為惡戒。並非戒體本身是惡的，而是觸犯各種善戒的根本，名為冗戒因緣。解釋這首頌文只解釋了上半部分。第五段頌文中，文義分為兩部分。先解釋前三句，后解釋第四句。解釋前三句中，說用八種觀察來觀察諸位有情眾生的業的果報。其中又分為兩部分。首先分別說明八種觀察，然後『如是戒善男子』以下總結為四行。第一行和第二行依次各自包含三種觀察，第三行和第四行依次各自包含一種觀察。在《略義》中，說明善惡業都得到果報，名為如理思業業果報。乃至『止止此諸惡業，終不應為』等，名為如理思為先之法隨法行。 釋第十四論議中，有二十七段。上面已經解釋了五段，這一卷解釋二十二段。在四種語言中，第一種語言是總的標示，後面三種是分別解釋。

【English Translation】 English version Cloud: Regarding the Path of Practice (Marga Satya), those practitioners with learning (Sravakas) who died in past lives, because they had not practiced the path, might die due to non-harmony. In the present and future, because of practicing the path, they will not die due to non-harmony. The Arhats (worthy ones) will have no death in the future, and it can also be said that they die neither due to harmony nor due to non-harmony. Indulgence is the opposite of this. In the 'Brief Meaning', regarding 'the nature of what is appropriate and inappropriate, the nature of actions done by oneself', Master Jing said: Because it is clear that non-indulgence is a sign of immortality, and indulgence is a sign of death, this is 'what is appropriate'. The opposite of what is clarified here is 'what is inappropriate'. Those who understand non-indulgence will not die, and those who are indulgent will always die. This reveals the realm of one's own actions and the power of karma. Master Kuiji said: 'The nature of what is appropriate and inappropriate' is the sequential arising of good and evil causes and effects. 'Actions done by oneself' are not done by others, nor do they arise without cause. The teacher does what should be done for the disciples, teaching the Dharma. The meaning of what the disciples do themselves relies on the teacher's transmission, practicing the methods of cultivating and eliminating afflictions. The third section of the verse explains five meanings: first, evil thoughts (evil considerations); second, intense greed (strong desire); third, following the contemplation of the wonderful (following the observation of beautiful things); fourth, increasing defiled love (increasing contaminated love); and fifth, firm bondage (firm fetters). The prose explanation then explains these five meanings, dividing them into five sections. In the explanation of the fourth verse, those who can follow evil precepts and redundant causes of precepts are those who can initiate evil actions of body and speech, called the causes of evil precepts, which are the evil Sila (evil precepts) of old. Defiling the beautiful good precepts is called evil precepts. It is not that the precepts themselves are evil, but that violating the root of all good precepts is called redundant causes of precepts. The explanation of this verse only explains the first half. In the fifth verse, the meaning is divided into two parts. First, explain the first three lines, and then explain the fourth line. In explaining the first three lines, it says to use eight kinds of observation to observe the karmic results of all sentient beings. Among them, there are two parts. First, explain the eight observations separately, and then 'Thus, the virtuous man who observes the precepts' below summarizes them into four lines. The first and second lines each contain three observations in sequence, and the third and fourth lines each contain one observation in sequence. In the 'Brief Meaning', it is explained that both good and evil karma receive retribution, which is called contemplating karma and the results of karma in accordance with the truth. And 'Stop, stop these evil deeds, you should never do them', etc., is called practicing the Dharma in accordance with the truth, with contemplation in accordance with the truth as the basis. In the explanation of the fourteenth treatise, there are twenty-seven sections. The above has explained five sections, and this volume explains twenty-two sections. In the four languages, the first language is a general indication, and the latter three are separate explanations.

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善說善言善論者。景雲。體一義異故有此三。基云。善說。是總句。后二是別說。體名善言。說義名善論。善言善論皆有善說三相。善說三相或別配后三句。或隨所應通后三句。或有愛語非諦非法等者。此舉世間愛語諦語。或有法語亦諦等者。返顯出世二語。以頌初標賢聖語故。其愛語相四十三說。愛語有三。謂慰喻慶悅及勝益語。廣如彼說。第二頌中由行信等五種善事得三種果。獲正信者信也。恥居家者慚也。受持戒者戒也。得衣服等者施也。所有正法等者法也。此釋初句。彼既成熟釋下三句。初名譽果即第二句。次解脫果證解脫處。清凈諸天眾同分中者。景雲。二施所引福智資糧是欲界法得欲天界。亦可彼由此展轉修起靜慮發無漏慧圓滿故。因此後生五凈居天。不出彼天而證解脫。故云證解脫處。故上論云雜修定者生五凈居。亦可除梵天無想。自外余天皆是證解脫處。基云。無漏名清凈。聖自在名天。此釋第三句。后得生天果。釋第四句。復有差別下。第二複次重釋頌文。第三頌釋中分三。初釋初句。次諸惡行所應速遠離下釋第二第三句。諸不善業名惡。外道無利諸邪苦行名無義因。皆遠舍故。第三若於增上四聖諦等下釋第四句略義。中先聞正法如理思惟是初句。法隨法行是第二第三句。得勝利果是第四句。第四

【現代漢語翻譯】 現代漢語譯本 善於講述、善於言辭、善於論辯的人被稱為『景雲』（Jingyun）。這是因為本體相同而意義不同，所以有這三種說法。『基』（Ji）解釋說：『善說』是總括性的語句，後面兩種是分別說明。本體稱為『善言』，闡述意義稱為『善論』。善言和善論都具有善說的三種表相。善說的三種表相或者分別對應後面的三句，或者根據情況貫通後面的三句。或者有愛語但不是真諦、不是正法等等情況。這裡舉出世間的愛語和諦語。或者有法語也是真諦等等情況，反過來顯現出世間的兩種語言，因為偈頌一開始就標明是賢聖的語言。其中愛語的表相有四十三種說法。愛語有三種，即安慰、祝賀喜悅以及增進利益的言語，詳細內容如彼處所說。 第二首偈頌中，通過修行信心等五種善事，得到三種果報。獲得正信的人是信（Xin），以居家為恥的人是慚（Can），受持戒律的人是戒（Jie），得到衣服等物品的人是施（Shi），所有正法等是法（Fa）。這是解釋第一句。他們既然已經成熟，就解釋下面的三句。最初的名譽果報就是第二句。其次是解脫果報，證得解脫之處，即在清凈諸天眾的同分之中。『景雲』（Jingyun）解釋說：兩種佈施所引發的福德和智慧資糧是欲界之法，因此得到欲界天。也可以說他們由此逐漸修習禪定，生起無漏智慧，圓滿成就，因此後來往生到五凈居天。不出離這些天界而證得解脫，所以說證得解脫之處。所以上論說，雜修禪定的人往生到五凈居天。也可以說除了梵天和無想天之外，其餘的天界都是證得解脫之處。『基』（Ji）解釋說：無漏稱為清凈，聖者的自在稱為天。這是解釋第三句。後來得到往生天界的果報，是解釋第四句。 『復有差別下』，是第二次重新解釋偈頌的文義。第三首偈頌的解釋分為三部分。首先解釋第一句。其次，『諸惡行所應速遠離下』，解釋第二句和第三句。各種不善的行業稱為惡，外道的無利益的各種邪苦修行稱為無義因，都應當遠離。第三，『若於增上四聖諦等下』，解釋第四句的略義。其中，首先聽聞正法，如理思維是第一句。法隨法行是第二句和第三句。得到勝利的果報是第四句。

【English Translation】 English version Those who are skilled in speaking, skilled in words, and skilled in debate are called 'Jingyun' (meaning 'Bright Clouds'). This is because the essence is the same but the meanings are different, hence these three terms. 'Ji' (a commentator) explains: 'Skillful speaking' is a general statement, while the latter two are specific explanations. The essence is called 'skillful words,' and the explanation of meaning is called 'skillful debate.' Both skillful words and skillful debate possess the three aspects of skillful speaking. The three aspects of skillful speaking either correspond separately to the following three phrases, or they can be applied to the following three phrases as appropriate. Or there may be loving words that are not truth, not Dharma, etc. Here, worldly loving words and truthful words are cited. Or there may be Dharma words that are also truth, etc., which in turn reveal the two types of supramundane speech, because the verse initially indicates the speech of the wise and holy. Among them, there are forty-three accounts of the aspects of loving speech. There are three types of loving speech, namely words of comfort, congratulation and joy, and words that increase benefit, as described in detail elsewhere. In the second verse, one obtains three kinds of results through practicing five kinds of virtuous deeds such as faith. The one who obtains right faith is faith (Xin). The one who is ashamed of household life is shame (Can). The one who upholds precepts is precepts (Jie). The one who obtains clothing and other items is giving (Shi). All right Dharma, etc., is Dharma (Fa). This explains the first line. Since they have matured, the following three lines are explained. The initial result of fame is the second line. Next is the result of liberation, attaining the place of liberation, which is among the commonality of the pure heavenly beings. 'Jingyun' (Bright Clouds) explains: The resources of merit and wisdom generated by the two kinds of giving are the Dharma of the desire realm, hence obtaining the desire realm heavens. It can also be said that they gradually cultivate meditation from this, generate non-outflow wisdom, and achieve complete accomplishment, hence later being reborn in the Five Pure Abodes. Without leaving these heavens, they attain liberation, hence it is said to attain the place of liberation. Therefore, the above treatise says that those who cultivate mixed meditation are born in the Five Pure Abodes. It can also be said that apart from the Brahma Heaven and the Non-Thinking Heaven, the remaining heavens are all places of attaining liberation. 'Ji' (a commentator) explains: Non-outflow is called purity, and the self-mastery of the holy is called heaven. This explains the third line. Later obtaining the result of being born in heaven is the explanation of the fourth line. 'Further differences below' is the second re-explanation of the meaning of the verse. The explanation of the third verse is divided into three parts. First, the first line is explained. Second, 'All evil deeds should be quickly abandoned below' explains the second and third lines. All kinds of unwholesome actions are called evil, and the non-beneficial various heretical ascetic practices of external paths are called meaningless causes, all of which should be abandoned. Third, 'If regarding the Four Noble Truths, etc., above' explains the abbreviated meaning of the fourth line. Among them, first hearing the right Dharma and thinking about it rationally is the first line. Practicing the Dharma in accordance with the Dharma is the second and third lines. Obtaining the result of victory is the fourth line.

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頌釋中。有三複次。第二云所有飲食言說遊行者。此二如次是三頌處無染。然處無相住猶有餘苦隨逐不名極圓滿。或為自利飲食遊行無染。或為利他言說遊行不動。遊行之言通上二利。處無相住如泛清凈池。余苦隨逐名厭泥時生死之海。第三云慧解脫有學身證及俱解脫如次三處者。由此三人煩惱障盡非定障。定障盡故非煩惱。二障俱離。故說如次。略義中。離三界欲于佛聖旨猶有餘依。即諸無學名為智者。離欲界貪勝進道攝。即第四向名為不動。已離欲貪起勝進道故。或第二向並果及第三向為離欲貪起勝進道故。其不還果如泛清凈池。又顯解脫等持智慧三勝利者。諸解脫觀觀光明遠離定障故成無染。等持觀空非我不動。智慧照斷。若泛清凈池。又顯心慧學所得果者。景雲。謂慧解脫不染如空無所著。俱解脫如泛清涼盈滿池不樂淤泥生死海。言及顯增上心慧二學者。即顯有學證不動猶如帝釋幢。基云。心學果名不動。慧學果如泛池。心慧二學如空無染。或如次第。心慧學果如空無染。心學如天帝幢。慧學如泛清池。第五段有五頌中。分二。初四異生后一聖者。聖者具見佛之法化故名見。其異生中初一欲貪邪分別者。第二天眼見佛不定者。第三肉眼見佛不定者。第四內外俱障都不能見。金剛般若云。諸以色見我以音聲尋我

【現代漢語翻譯】 現代漢語譯本 頌釋中，有三重含義。第二重含義中，『所有飲食言說』指的是，這二者依次對應於三頌中的『處無染』（處於沒有污染的狀態）。然而，處於沒有表象的境界，仍然有殘餘的痛苦伴隨，不能稱為極度圓滿。或者爲了自身利益，飲食上沒有污染；或者爲了利益他人，言語上不動搖。『不動』一詞涵蓋了上述兩種利益。處於沒有表象的境界，就像漂浮在清凈的池塘中。殘餘的痛苦伴隨，就像厭惡泥濘時身處生死之海。第三重含義中，『慧解脫有學身證及俱解脫』依次對應於三種境界，因為這三種人煩惱障已經斷盡，但並非定障。因為定障已經斷盡，所以沒有煩惱。兩種障礙都已脫離，所以說是依次對應。簡略的含義是，脫離三界慾望，對於佛的聖旨仍然有殘餘的依賴，這些無學之人被稱為智者。脫離欲界貪慾，進入更勝一籌的道路，也就是第四果向，被稱為不動。已經脫離欲貪，生起更勝一籌的道路。或者第二果向連同果位以及第三果向，是爲了脫離欲貪而生起更勝一籌的道路。不還果就像漂浮在清凈的池塘中。又顯示了解脫、等持、智慧這三種勝利，諸解脫觀、觀光明，遠離定障，因此成就無染。等持觀空，非我，不動。智慧照亮並斷除。就像漂浮在清凈的池塘中。又顯示了心慧之學所獲得的果實。景雲說，慧解脫不被污染，就像天空一樣空無一物。俱解脫就像漂浮在清涼盈滿的池塘中，不樂於淤泥生死之海。說到顯示增上心慧二學者，就是顯示有學證得不動，就像帝釋天王的幢幡一樣。基云說，心學的果實名為不動，慧學的果實就像漂浮在池塘中。心慧二學就像天空一樣沒有污染。或者按照次第，心慧學果就像天空一樣沒有污染，心學就像天帝的幢幡，慧學就像漂浮在清凈的池塘中。第五段有五頌，分為兩部分。前四頌是異生，后一頌是聖者。聖者完全見到了佛的法化，因此被稱為見。異生中，第一種是欲貪邪分別者，第二天眼見佛不定者，第三種是肉眼見佛不定者，第四種是內外都被障礙，都不能見到。金剛般若經說，『凡是以色相見我，以音聲求我』

【English Translation】 English version In the commentary on the verses, there are three further meanings. The second meaning, 'all food and speech,' refers to these two corresponding to 'being without defilement' (being in a state without contamination) in the three verses. However, being in a state without appearance still has residual suffering accompanying it, and cannot be called perfectly complete. Either for one's own benefit, there is no defilement in food; or for the benefit of others, there is no wavering in speech. The word 'unwavering' encompasses the above two benefits. Being in a state without appearance is like floating in a clear pond. Residual suffering accompanying it is like being in the sea of birth and death when one is disgusted with mud. In the third meaning, 'wisdom liberation, the body witness of the learner, and complete liberation' correspond to the three states in order, because these three types of people have exhausted the afflictive obscurations, but not the obscurations of concentration. Because the obscurations of concentration have been exhausted, there are no afflictions. Both obscurations have been removed, so it is said to correspond in order. The brief meaning is that those who have detached from the desires of the three realms still have residual reliance on the Buddha's teachings, and these non-learners are called the wise. Detaching from desire realm greed, entering a more advanced path, which is the fourth fruition path, is called unwavering. Having detached from desire realm greed, one arises on a more advanced path. Or the second fruition path along with the fruition and the third fruition path are for detaching from desire realm greed and arising on a more advanced path. The non-returning fruition is like floating in a clear pond. It also shows the three victories of liberation, concentration, and wisdom. The various liberation contemplations, contemplating light, are far from the obscurations of concentration, thus achieving non-defilement. Concentration contemplates emptiness, non-self, unwavering. Wisdom illuminates and cuts off. It is like floating in a clear pond. It also shows the fruits obtained from the study of mind and wisdom. Jingyun said that wisdom liberation is not contaminated, like the sky, empty and without attachment. Complete liberation is like floating in a cool, full pond, not delighting in the muddy sea of birth and death. Speaking of showing the two learners of higher mind and wisdom, it shows that the learner attains unwavering, like the banner of Emperor Shakra. Jiyun said that the fruit of mind study is called unwavering, and the fruit of wisdom study is like floating in a pond. The two studies of mind and wisdom are like the sky, without defilement. Or in order, the fruit of mind and wisdom study is like the sky, without defilement, mind study is like the banner of the heavenly emperor, and wisdom study is like floating in a clear pond. The fifth section has five verses, divided into two parts. The first four verses are for ordinary beings, and the last verse is for sages. The sage has fully seen the Dharma transformation of the Buddha, so he is called seeing. Among the ordinary beings, the first is the one with desire realm greed and wrong discrimination, the second is the one whose heavenly eye sees the Buddha uncertainly, the third is the one whose physical eye sees the Buddha uncertainly, and the fourth is the one who is obstructed both internally and externally, and cannot see at all. The Diamond Sutra says, 'Those who see me by form, those who seek me by sound.'

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彼生履邪斷不能當見我。即此異生前四所攝。彼說三乘雖達諦理未證法身。亦不能知佛色身等非第一義。不名能見內外二身。制多者。泰云。此翻應供養處。舊云尸提訛也。光云積聚義。第六段一頌釋中有四。初釋初句。第二若有已度五暴流下釋第二句。定俱愛味名有染時。然有於此染愛味中執為已有。我能愛味于定愛味于定愛味執堅不捨。此後染心染前自心愛定之取。此復能愛於前所愛名為貪染。因此愛故當來苦生亦名為染。此生煩惱非定煩惱故說招生。此即第六六暴流之相。第三若染自取于所染心下釋第三句。若染自取者是后染心。于所染心者是前定心。謂由后染心於次前所染心能不隨順而生愛染。發起功用攝受一處令不流散。為遮止染修第六意暴流之對治作意故。此能染心現在亦無能染相應之心。即所染不相應之心自性凈故名無染心。此中意說于所染心不隨功用故離縛所緣無有染污。于無染心故離縛相應。二縛離故當苦不生亦名無染。以重緣貪能潤生故。第四若有于彼隨作功用下。釋第四句。按四分律伊羅缽羅龍王向那羅陀說偈言。何者王中上染者與染等。云何得無垢。何者名為愚。何者流所漂。得何名為智。云何流不流。而名為解脫。那羅陀梵志即以此偈。向佛說。佛以偈報言。第六王為上。染者與染等。不

【現代漢語翻譯】 現代漢語譯本 他活著時行為邪惡，斷然不能見到我（如來）。這裡所說的『異生』，是指包括前面的四種情況（指四種惡趣眾生）。他們雖然通達了三乘（聲聞乘、緣覺乘、菩薩乘）的真諦，但尚未證得法身（Dharmakaya），因此也不能瞭解佛的色身等並非究竟的第一義（Paramartha）。所以不能稱為能見到佛的內外二身（法身和色身）。 『制多』（Caitya）的意思，泰語翻譯為『應供養處』。舊譯為『尸提』（Stupa），是訛誤。光法師說，意思是『積聚』。 第六段，一頌（Gatha）的解釋中有四部分。首先解釋第一句。 第二，『若有已度五暴流下』，解釋第二句。對禪定的執著和貪愛，稱為『有染』。然而，有些人對於這種染著的貪愛，執著地認為是自己擁有的，認為『我能貪愛禪定』，對於禪定的貪愛執著不捨。這種染著的心，染著先前的自心，貪愛禪定之樂。這種貪愛又能貪愛先前所愛的，稱為『貪染』。因為這種貪愛，未來會產生痛苦，也稱為『染』。這種產生的煩惱並非禪定本身的煩惱，所以說是招致（未來）生（苦）。這就是第六種，即『意暴流』（Mano-ogha）的相。 第三，『若染自取于所染心下』，解釋第三句。『若染自取者』，是指後起的染著之心。『于所染心者』，是指先前的禪定之心。意思是說，由於後起的染著之心，對於先前被染著的心，不能隨順（正道），反而生起愛染，發起作用，攝取（禪定之樂）於一處，使之不流散（于正道）。這是爲了遮止染著，修習對治第六種『意暴流』的作意（Manasikara）。這種能染著的心，現在也沒有能染著相應的（清凈）之心。即所染著的不相應之心，自性清凈，所以稱為『無染心』。這裡的意思是說，對於所染著的心，不隨順（染著的）作用，所以脫離了束縛的所緣（對像），沒有染污。對於無染的心，所以脫離了束縛的相應（狀態）。兩種束縛都脫離了，未來的痛苦就不會產生，也稱為『無染』。因為重複地緣取貪愛，能滋潤（未來的）生命。 第四，『若有于彼隨作功用下』，解釋第四句。按照四分律（Caturvargika-vinaya），伊羅缽羅龍王（Elapatra-nagaraja）向那羅陀（Narada）說偈（Gatha）說：『何者在諸王中最為殊勝？何者與染污相等同？如何才能獲得無垢？何者被稱為愚癡？何者被（生死之）流所漂？獲得什麼才能稱為智慧？如何才能不被（生死之）流所漂，而稱為解脫？』那羅陀梵志（Narada the Brahmin）就將這首偈頌，向佛陀（Buddha）說了。佛陀用偈頌回答說：『第六（意）在諸王中最為殊勝，染者與染污相等同，不（貪染）

【English Translation】 English version Living evilly, he cannot possibly see me (Tathagata). The term 'different beings' here refers to those included in the previous four categories (referring to beings in the four evil realms). Although they have understood the truth of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), they have not yet attained the Dharmakaya (法身), and therefore cannot understand that the Buddha's Rupakaya (色身) and others are not the ultimate Paramartha (第一義). Therefore, they cannot be called capable of seeing the Buddha's inner and outer bodies (Dharmakaya and Rupakaya). 'Caitya (制多)' means, in Thai translation, 'a place worthy of offering'. The old translation 'Stupa (尸提)' is a corruption. Master Guang said it means 'accumulation'. In the sixth section, the explanation of the Gatha (頌) has four parts. First, explain the first line. Second, 'If one has already crossed the five torrents', explains the second line. Attachment and craving for Samadhi (禪定) are called 'having defilement'. However, some people cling to this defiled craving, stubbornly believing that they possess it, thinking, 'I can crave Samadhi', clinging to the craving for Samadhi and refusing to let go. This defiled mind defiles the previous mind, craving the pleasure of Samadhi. This craving can crave what was previously loved, called 'craving defilement'. Because of this craving, suffering will arise in the future, also called 'defilement'. The afflictions that arise are not the afflictions of Samadhi itself, so it is said to cause (future) birth (of suffering). This is the characteristic of the sixth, the 'Mano-ogha (意暴流)', the torrent of mind. Third, 'If defilement takes from the defiled mind', explains the third line. 'If defilement takes', refers to the subsequent defiled mind. 'From the defiled mind', refers to the previous mind of Samadhi. It means that because of the subsequent defiled mind, the previously defiled mind cannot follow (the right path), but instead gives rise to craving, initiates action, and gathers (the pleasure of Samadhi) in one place, preventing it from flowing away (from the right path). This is to prevent defilement and cultivate the Manasikara (作意), the antidote to the sixth 'Mano-ogha (意暴流)'. This defiling mind does not now have a corresponding (pure) mind that can defile. That is, the defiled mind that is not corresponding is pure in nature, so it is called 'undefiled mind'. The meaning here is that the defiled mind does not follow (the defiled) action, so it is free from the object of bondage and has no defilement. For the undefiled mind, it is free from the corresponding (state) of bondage. When both bondages are removed, future suffering will not arise, also called 'undefiled'. Because repeatedly grasping craving can nourish (future) life. Fourth, 'If one then performs actions accordingly', explains the fourth line. According to the Caturvargika-vinaya (四分律), Elapatra-nagaraja (伊羅鉢羅龍王) said to Narada (那羅陀) in a Gatha (偈): 'Which is the most superior among kings? What is equal to defilement? How can one obtain purity? Who is called foolish? Who is swept away by the (stream of Samsara)? What must be obtained to be called wisdom? How can one not be swept away by the (stream of Samsara) and be called liberation?' Narada the Brahmin (那羅陀梵志) then told this verse to the Buddha (佛陀). The Buddha replied with a verse: 'The sixth (mind) is the most superior among kings, the defiled is equal to defilement, not (craving)'

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染則無垢。染者謂之愚。愚者流所漂。能滅者為智。能捨一切流。天及於世間。不與流相應。不為死所惑。能以念為主。諸流得解脫廣說因緣如彼律中受戒犍度。今此一頌與彼答初行偈相似。第七段。城者內攝持外有捍禦。內攝四法外御信解。故喻城也。相應善法二種心城者。一善說法二毗奈耶。第八一頌釋。分三。初釋初二句。第二彼於此定正安住時下釋第三句。不生愛味無所依止也。第三彼由如是正方便故下釋第四句。略義中。四種擾亂者。第一即初二句。第二第三即第三句。第四即第四。第九段一頌釋中有四。初釋初句。第二又佛示現內寂靜下釋第二第三句。如因其㲉卵生雞等下釋第四句。此中差別下重釋捨命行義。初句明得差別。后三明舍差別。俱舍者。泰云。此名繭。繭能生蠶。佛之名身從色身出如蠶從繭出。基云。㲉藏義。得菩提復與未得前色身相似名曰等生。少相似故。餘四蘊名身生。與因全別名不等生。內寂靜樂者示現獨處林野。及沙門樂者示現持戒無悔善樂。二樂為因心便得定。諸勝定力能捨二行。一壽行二有行即余有漏蘊。有行寬壽行狹。從寬為論頌無壽行。此所舍色身生示現有漏。與前相似名與前正等。其無漏四蘊名身生非所示現。舍故與前不等。故二差別。色身如㲉藏。無漏四蘊破㲉而生。

【現代漢語翻譯】 現代漢語譯本 染著就不會有污垢。執著于染著被稱為愚癡。愚癡的人會被（煩惱的）洪流所漂流。能夠滅除（煩惱）的人是智者。能夠捨棄一切（煩惱的）洪流，在天界以及世間，不與（煩惱的）洪流相應，不被死亡所迷惑，能夠以正念為主導，（這樣的人）就能從諸多的（煩惱）洪流中解脫出來。詳細的因緣在律藏中的《受戒犍度》中有廣說。現在這一頌與彼處回答最初修行偈頌相似。第七段，城，內部可以攝持，外部可以防禦。內部攝持四法（指四念處等），外部防禦（煩惱），所以比喻為城。相應善法的兩種心城，一是善於說法，二是毗奈耶（戒律）。第八頌的解釋，分為三部分。首先解釋最初的兩句。第二，『彼於此定正安住時』，解釋第三句，即不生起貪愛執著，沒有所依賴。第三，『彼由如是正方便故』，解釋第四句。略義中，四種擾亂，第一就是最初的兩句，第二、第三就是第三句，第四就是第四句。第九段一頌的解釋中有四層含義。首先解釋第一句。第二，『又佛示現內寂靜』，解釋第二、第三句。『如因其㲉卵生雞等』，解釋第四句。『此中差別』，重新解釋捨棄生命的行為的意義。第一句說明得到的差別，後面三句說明捨棄的差別。俱舍，泰國的說法是，這叫做繭。繭能夠生蠶。佛的名身從色身中出來，就像蠶從繭中出來一樣。基的說法是，㲉有藏的意思。得到菩提后，又與未得到之前的色身相似，這叫做等生，因為只有少許相似。其餘四蘊（受、想、行、識）所形成的名身生起，與因完全不同，叫做不等生。內寂靜樂，是指佛陀示現獨自在林野中修行。以及沙門樂，是指佛陀示現持戒沒有後悔的善樂。這兩種快樂作為因，心就能得到禪定。各種殊勝的禪定力量能夠捨棄兩種行為，一是壽行，二是有行，也就是其餘的有漏蘊。有行的範圍寬廣，壽行的範圍狹窄。從寬泛的角度來說，頌中沒有提到壽行。這裡所捨棄的色身生起，是示現有漏的，與之前的相似，所以叫做與之前相等。其無漏的四蘊名身生起，不是所示現的，因為捨棄了，所以與之前不等。所以有這兩種差別。色身就像㲉藏，無漏的四蘊破㲉而出。

【English Translation】 English version Attachment is without defilement. Those attached are called foolish. The foolish are swept away by the stream (of afflictions). Those who can extinguish (afflictions) are wise. Those who can abandon all streams, in the heavens and in the world, are not in accordance with the stream (of afflictions), are not deluded by death, and can take mindfulness as their master, (such people) can be liberated from the many streams (of afflictions). Detailed causes and conditions are extensively explained in the Vinaya's 'Ordination Khandhaka'. This verse is similar to the verse answering the initial practice there. Seventh section, a city, internally can hold, externally can defend. Internally holding the four dharmas (referring to the four foundations of mindfulness, etc.), externally defending (afflictions), therefore it is likened to a city. Two kinds of mind-cities corresponding to wholesome dharmas, one is skilled in teaching the Dharma, and the other is the Vinaya (discipline). The explanation of the eighth verse is divided into three parts. First, explain the first two lines. Second, 'When he dwells rightly in this concentration', explains the third line, that is, not generating craving and attachment, having no dependence. Third, 'Because of such right means', explains the fourth line. In the concise meaning, the four kinds of disturbances, the first is the first two lines, the second and third are the third line, and the fourth is the fourth line. The explanation of the ninth verse has four layers of meaning. First, explain the first line. Second, 'Moreover, the Buddha demonstrates inner tranquility', explains the second and third lines. 'Like a chicken born from its egg', explains the fourth line. 'The difference here', re-explains the meaning of the act of abandoning life. The first line explains the difference in attainment, and the following three lines explain the difference in abandonment. Kosha, according to the Thai explanation, this is called a cocoon (㲉). A cocoon can produce a silkworm. The Buddha's name-body comes out from the form-body, just like a silkworm comes out from a cocoon. The explanation of Ji is that 㲉 has the meaning of storage. After attaining Bodhi, it is similar to the form-body before attaining it, which is called equal birth, because there is only a slight similarity. The name-body formed by the remaining four aggregates (feeling, perception, volition, consciousness) arises, which is completely different from the cause, and is called unequal birth. Inner tranquility and joy refers to the Buddha demonstrating solitary practice in the forest. And the joy of a Shramana refers to the Buddha demonstrating the wholesome joy of upholding the precepts without regret. These two kinds of joy as the cause, the mind can attain Samadhi. Various excellent Samadhi powers can abandon two kinds of actions, one is the life-action, and the other is the existence-action, which is the remaining contaminated aggregates. The scope of existence-action is broad, and the scope of life-action is narrow. From a broad perspective, the verse does not mention life-action. The form-body that is abandoned here arises, demonstrating contamination, which is similar to the previous one, so it is called equal to the previous one. The name-body arising from the uncontaminated four aggregates is not demonstrated, because it is abandoned, so it is not equal to the previous one. Therefore, there are these two differences. The form-body is like a cocoon, and the uncontaminated four aggregates break out of the cocoon.

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如雞等生。差別亦爾。此中名色二身等不等義何以重說者。前辨得菩提時色身名身與前等不等義。后明般涅槃時舍色名身與前等不等。謂佛尊若不棄捨諸壽行等者。此有二說。一云佛壽百年。但年八十舍第五分。二十年為一分壽故。經多說迦葉佛二萬歲時出。釋迦佛人壽百歲時出。二云釋迦佛大分應壽百二十歲。四十年為一分。但年八十舍第三分壽。諸教多言此四十人壽一百二十五歲。東洲二百五十等。準大集經后解為勝。彼說佛壽為三分故。壽行命有何差別。壽是限量經時久近義。命是活義。壽命即行。佛顯于有知足。故舍壽行。為顯于命亦得自在。為須跋等卻後三月方滅度故留命行。然以所舍余分所有福業施弟子。略義中。及顯棄捨所依因緣者。二業為因定自在也。第十段一頌釋中。景師云。長行兩複次釋法體何異。解云。體即同。同是欲恚癡愛。前番指法體后番約人失。略中還二。前云此中略示諸界諸品愚夫纏縛者。略前廣中初複次義。復有差別下略前廣中后複次義。如是四法當知能障諸聰慧者。四應知法依次配障可知。基判有三。初依諸釋。次辨略義。后依惡者。又初依三界在家出家。次辨界義。后依欲界在家惡者以釋本頌。不教學者不比數紀括義。第十一段一頌釋中分四。初泛釋三非。第二此中欲求有求攝

者下釋初句。第三若樂沙門及婆羅門下釋第二句。第四又此一切三門所攝下釋后兩句。第十二段一頌中。一住皆無愛。二戲論皆無愛。三喻墻離愛。四喻塹離愛。故說阿羅漢永離貪愛。由四相故游諸世間天人不識。釋文分二。初釋下半頌牟尼游世間天人不能識。阿羅漢名牟尼證寂默法故。后云何離愛諸阿羅漢下釋上半頌。顯永離愛別彰四相。魔怨主者所謂貪愛。略義中羞不應羞等者。求屬他財是不應羞。而生輕誚名羞不應羞。營屬己財名曰應羞。耽玩系攝名應羞不羞。合成一處也。求有斷滅名不應怖。訶毀勤趣名生怖見。生天縱樂名為應怖。贊說希求名無怖見。名第二處妄生輕毀。第十三段一頌中。熏除者。薰謂熏修。除謂除滅。第十四段一頌釋中。文分為四。初釋初句。第二若有復能于善說法下釋第二句。第三如是善修正方便已下釋第三句。第四又修如先所得道故下釋第四句。受持七種依福業事者。此有三說。一云即七聖財施最增上所以偏說。二云所說八施中翻前七有過。三云俱舍等說。如契經言諸有凈信若善男子或善女人成就有依七福業事。若行若住若寐若覺恒時相續福業漸增福業續起。無依亦爾除無表業。解云。有依七福業者。一施羈旅客。二施路行人。三施有病人。四施侍病人。五施園林。六施常乞食。七隨

【現代漢語翻譯】 現代漢語譯本 這段解釋了第一句。第三，『若樂沙門及婆羅門』（如果喜歡沙門（出家求道者）和婆羅門（祭司））解釋了第二句。第四，『又此一切三門所攝』（而且這一切都包含在三個門中）解釋了後面的兩句。第十二段一頌中：一，安住於一切皆無愛；二，戲論皆無愛；三，譬如墻壁般遠離愛；四，譬如壕溝般遠離愛。所以說阿羅漢（已證悟者）永遠脫離貪愛。由於這四種相，阿羅漢遊走於世間，天人也無法識別。解釋分為兩部分。首先解釋下半頌，即牟尼（聖者）遊走於世間，天人不能識別。阿羅漢被稱為牟尼，因為他們證悟了寂靜之法。後面『云何離愛諸阿羅漢』（阿羅漢如何脫離愛）解釋了上半頌，彰顯了永遠脫離愛的四種相。魔怨主指的是貪愛。在略義中，『羞不應羞等』（應該羞愧卻不羞愧）指的是，追求屬於他人的財富是不應該羞愧的，卻反而輕視嘲笑，這叫做『羞不應羞』。經營屬於自己的財富叫做『應羞』。沉溺於束縛叫做『應羞不羞』，合在一起理解。追求斷滅叫做『不應怖』（不應該恐懼）。呵斥譭謗勤奮精進叫做產生恐懼的見解。貪戀于生天的縱慾享樂叫做『應怖』（應該恐懼）。讚美並希求這些享樂叫做『無怖見』（沒有恐懼的見解），這是第二種妄生輕毀。 第十三段一頌中，『熏除者』（熏修去除），『熏』指的是熏修，『除』指的是去除和滅除。 第十四段一頌的解釋中，分為四個部分。首先解釋第一句。第二，『若有復能于善說法』（如果有人能夠善於說法）解釋了第二句。第三，『如是善修正方便已』（像這樣善於修正方便之後）解釋了第三句。第四，『又修如先所得道故』（又因為修習像先前所得到的道）解釋了第四句。受持七種依福業事（依靠七種福業之事）有三種說法。第一種說法是，這七種就是七聖財，佈施是最殊勝的，所以特別說明。第二種說法是，所說的八種佈施中，翻轉前七種有過失。第三種說法是，俱舍論等所說。如契經所說，如果有具足凈信的善男子或善女人，成就依靠七福業之事，那麼無論行住坐臥，福業都會恒時相續增長。沒有依靠也是如此，除了無表業。解釋說，有依靠的七福業是：一，佈施給寄宿的旅客；二，佈施給路上的行人；三，佈施給有病人；四，佈施給侍奉病人的人；五，佈施園林；六，佈施常乞食者；七，隨...

【English Translation】 English version This section explains the first sentence. Third, '若樂沙門及婆羅門' (If one delights in Shramanas (ascetics seeking enlightenment) and Brahmanas (priests)) explains the second sentence. Fourth, '又此一切三門所攝' (Moreover, all of this is encompassed by the three doors) explains the latter two sentences. In the twelfth section, within one verse: 1. Abiding with no attachment to anything; 2. No attachment to frivolous discussions; 3. Like a wall, detached from love; 4. Like a moat, detached from love. Therefore, it is said that Arhats (enlightened beings) are forever free from greed and attachment. Due to these four characteristics, Arhats wander in the world, and even gods and humans cannot recognize them. The explanation is divided into two parts. First, it explains the latter half of the verse, that the Muni (sage) wanders in the world, and gods and humans cannot recognize him. Arhats are called Munis because they have realized the Dharma of stillness. Later, '云何離愛諸阿羅漢' (How do Arhats detach from love) explains the first half of the verse, highlighting the four characteristics of being forever free from love. The lord of demonic enemies refers to greed and attachment. In the brief meaning, '羞不應羞等' (shame what should not be shamed, etc.) refers to seeking the wealth of others, which should not be shameful, but instead, one scorns and ridicules, which is called 'shame what should not be shamed'. Managing one's own wealth is called 'should be ashamed'. Indulging in bondage is called 'should be ashamed, not ashamed', combining them together. Seeking annihilation is called '不應怖' (should not be feared). Criticizing and slandering diligent effort is called generating fearful views. Greedily indulging in the pleasures of being born in heaven is called '應怖' (should be feared). Praising and desiring these pleasures is called '無怖見' (no fearful views), this is the second kind of falsely generating scorn and slander. In the thirteenth section, within one verse, '熏除者' (fumigation and removal), '熏' (fumigation) refers to fumigation and cultivation, '除' (removal) refers to removal and annihilation. In the explanation of the fourteenth section, within one verse, it is divided into four parts. First, it explains the first sentence. Second, '若有復能于善說法' (If someone is able to skillfully expound the Dharma) explains the second sentence. Third, '如是善修正方便已' (Having skillfully corrected expedient means in this way) explains the third sentence. Fourth, '又修如先所得道故' (And because of cultivating the path obtained as before) explains the fourth sentence. Upholding the seven kinds of meritorious deeds to rely on has three explanations. The first explanation is that these seven are the seven noble treasures, and giving is the most supreme, so it is specifically mentioned. The second explanation is that among the eight kinds of giving mentioned, reversing the first seven is a fault. The third explanation is what is said in the Abhidharmakosha and other texts. As the sutra says, if there is a virtuous man or virtuous woman with pure faith who accomplishes relying on the seven meritorious deeds, then whether walking, standing, sitting, or lying down, the meritorious deeds will constantly and continuously increase. It is the same without reliance, except for non-revealing karma. The explanation says that the seven meritorious deeds to rely on are: 1. Giving to lodging travelers; 2. Giving to travelers on the road; 3. Giving to the sick; 4. Giving to those who attend to the sick; 5. Giving gardens; 6. Giving to those who constantly beg for food; 7. According to...

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時施。此云七種即是彼也。第十五段一頌釋中分三。初釋初句。一切種因緣處所者。景基等云。十惡業道名一切種。貪恚癡等名一切因緣。造業之境若情非情及資具。等名一切處所。泰云。所依種別起諸惡行名一切種。因緣同前。五趣處所名一切處。第二彼由三相下釋第二句。依戒起定依定起慧證境名三相。第三如是具足下釋第三句。不釋第四結句。喗法師釋初句辨戒。次句辨慧。第三句辨定也。略義中。三學者謂初二句學。果者謂第三句。不與他共者是第四句。第十六段一頌。釋中。初釋初句。難可調伏已上釋調。雖施安處下釋輕躁。輕舉躁急性數易故。第二雖強安處內寂止中下釋第二句。第三諸聖弟子于如是等下釋第三句。第四彼既如是善調伏心下釋第四句。略中。左道乖正道理謂上兩句。不隨左道之心者謂第三句。所得勝利第四句。第十七段一頌中。初句是總所因。后三句是所得四功德。釋中。四功德。一能餐遠離味。二靜慮。三常委念。四受無染喜樂。憚謂懼憚怯怖。無憚者無此也。解脫喜樂謂無為。無染喜樂謂有為。略義中。毗缽舍那所作即頌中靜慮也內審慮也內審慮道理獲得毗缽舍那成其所作。故前說靜慮后說慧作。第十八一頌中。初兩句是所成熟五支。后兩句是所斷五支。一無工巧活謂無四事。一不憍

【現代漢語翻譯】 現代漢語譯本 時施（Sishi，時間的給予）。此云七種即是彼也。第十五段一頌釋中分三。初釋初句。『一切種因緣處所者』，景基等云：『十惡業道名一切種，貪恚癡等名一切因緣，造業之境若情非情及資具等名一切處所。』泰云：『所依種別起諸惡行名一切種，因緣同前，五趣處所名一切處。』第二『彼由三相下』釋第二句。依戒起定，依定起慧，證境名三相。第三『如是具足下』釋第三句。不釋第四結句。喗法師釋初句辨戒，次句辨慧，第三句辨定也。略義中，三學者謂初二句學，果者謂第三句，不與他共者是第四句。 第十六段一頌。釋中。初釋初句。『難可調伏已上』釋調，『雖施安處下』釋輕躁。輕舉躁急性數易故。第二『雖強安處內寂止中下』釋第二句。第三『諸聖弟子于如是等下』釋第三句。第四『彼既如是善調伏心下』釋第四句。略中。左道乖正道理謂上兩句。不隨左道之心者謂第三句。所得勝利第四句。 第十七段一頌中。初句是總所因。后三句是所得四功德。釋中。四功德：一能餐遠離味，二靜慮，三常委念，四受無染喜樂。憚（Dan，恐懼）謂懼憚怯怖。無憚者無此也。解脫喜樂謂無為。無染喜樂謂有為。略義中，毗缽舍那（Vipashyana，內觀）所作即頌中靜慮也，內審慮也，內審慮道理獲得毗缽舍那成其所作，故前說靜慮后說慧作。 第十八一頌中。初兩句是所成熟五支。后兩句是所斷五支。一無工巧活謂無四事。一不憍

【English Translation】 English version Shi Shi (Sishi, Giving of time). This means the seven types are the same as that. The fifteenth section, one verse, is explained in three parts. First, explain the first sentence. 'All kinds of causes, conditions, and places' - Jingji and others say: 'The ten evil deeds are called all kinds, greed, hatred, and delusion are called all causes and conditions, and the objects of karma, whether sentient or non-sentient, and resources, are called all places.' Tai says: 'The different kinds of bases that give rise to all evil deeds are called all kinds, the causes and conditions are the same as before, and the places of the five realms are called all places.' Second, 'He, by three aspects, below' explains the second sentence. Relying on precepts to arise concentration, relying on concentration to arise wisdom, and realizing the realm are called the three aspects. Third, 'Thus, complete, below' explains the third sentence. The fourth concluding sentence is not explained. Dharma Master Hui explains the first sentence as distinguishing precepts, the second sentence as distinguishing wisdom, and the third sentence as distinguishing concentration. In the brief meaning, the three learnings refer to the learning in the first two sentences, the fruit refers to the third sentence, and 'not shared with others' is the fourth sentence. The sixteenth section, one verse. In the explanation, first explain the first sentence. 'Difficult to subdue, above' explains subduing, 'Although giving peace, below' explains fickleness. Fickle, rash, and impatient nature is easy to change. Second, 'Although forcibly placed in inner stillness, below' explains the second sentence. Third, 'All noble disciples, in such, below' explains the third sentence. Fourth, 'He, having thus well subdued the mind, below' explains the fourth sentence. In the brief meaning, the left path deviates from the correct principle, referring to the above two sentences. The mind that does not follow the left path refers to the third sentence. The victory obtained is the fourth sentence. In the seventeenth section, one verse. The first sentence is the total cause. The last three sentences are the four merits obtained. In the explanation, the four merits are: first, able to taste detachment; second, meditative concentration; third, constant mindfulness; fourth, experiencing undefiled joy and happiness. Dana (Dan, Fear) means fear, dread, timidity, and fright. 'Without Dana' means without this. The joy and happiness of liberation means unconditioned. Undefiled joy and happiness means conditioned. In the brief meaning, what Vipashyana (Vipashyana, Insight meditation) does is the meditative concentration in the verse, inner contemplation, obtaining Vipashyana through the principle of inner contemplation, therefore, meditative concentration is mentioned first, then wisdom. In the eighteenth verse. The first two sentences are the five branches to be matured. The last two sentences are the five branches to be severed. First, without skillful livelihood means without the four requisites. First, not arrogant.

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邪活命。二不恃有勢家。三不規名族。四不詐受聖說。如世異生依止工巧以為業巧非法希求。真實苾芻則不如是。不依此四起非法希求飲食衣服猶如彼故。二無輕自己。若於衣食非法貪聚不持衣缽名輕自己。苾芻不然名不自輕。三樂勝。希愛沙門希愛學處堅固禁戒。四諸根。謂凈命喜足等。即喜根慧根念根等。五盡解脫。結縛纏種皆解脫故。名成五支。一無家終不捨戒退還俗網。二無所貯積。受財受境。三無希望。不希財命知而妄語。四斷欲。無不與取。五獨行。貪慾已盡無伴孤遊離非梵行妙達因果。諸惡皆盡不計惡因無因招果。名斷五支。隨其義勢別配釋文。第十九一頌釋中。分四。初釋初句。第二又此現在隨其自體下釋第二句。第三若有聰慧由此四相下釋第三句。第四彼能超度下釋第四句。心者通八識。無量差別自體展轉者謂三性四差別而轉。及因展轉者。謂前前心為因生後後自體心故。或心種子及余緣能生心體皆名因展轉。前際叵知故名遠行。下五十七云。由於前際無始時故遍緣一切所知境故名遠行。彼文偏說意識作業。此通一切。故不相違。一一而轉者。無第二眼識等一時生故。亦非一切種三性頓現前故名獨行。五十七有二義。一一一轉故。二為主宰故。名為獨行。此中前因遠行說識從緣起。乘文便故已遮無

【現代漢語翻譯】 現代漢語譯本 邪活命：一、不依賴有權勢的家族。二、不巴結名門望族。三、不虛假宣揚自己證得聖果。四、不以詐術獲取供養。如同世俗之人依靠工巧技藝為生，以不正當的手段追求利益。真正的比丘不應如此，不依靠這四種方式，以不正當的手段追求飲食衣服，如同他們那樣。 二、不輕視自己：如果對比丘來說，對於衣食以不正當的手段貪婪積聚，不持有衣缽，這叫做輕視自己。比丘不應該這樣，這叫做不輕視自己。 三、樂於殊勝：喜愛沙門（指修行者），喜愛學習戒律，堅定地遵守戒律。 四、諸根：指凈命（清凈的活命方式）、喜足（知足常樂）等。即喜根、慧根、念根等。 五、完全解脫：因為結縛和煩惱的種子都已解脫，所以稱為成就五支。一、出家后始終不捨棄戒律，不退還世俗。二、沒有積蓄，不接受財物和土地。三、沒有希望，不貪求財物和生命，明知而說謊。四、斷除慾望，不偷盜。五、獨自修行，貪慾已經斷盡，沒有伴侶，獨自遊走，遠離非梵行，精妙地通達因果。各種惡行都已斷盡，不計較惡的起因，沒有原因而招致惡果，這稱為斷五支。根據文義的趨勢，分別解釋這些文句。 第十九一頌的解釋中，分為四個部分。首先解釋第一句。第二，『又此現在隨其自體』以下解釋第二句。第三，『若有聰慧由此四相』以下解釋第三句。第四，『彼能超度』以下解釋第四句。心，指的是通達八識。無量差別的自體展轉，指的是三性四相的差別而轉變。以及因展轉，指的是前一個心作為原因，產生后一個自體心。或者心的種子以及其他的緣分能夠產生心體，都稱為因展轉。前際難以知曉，所以稱為遠行。下文五十七說：『由於前際無始時，所以能夠普遍地緣取一切所知的境界，所以稱為遠行。』那段文字偏重於說明意識的作用，這裡是通指一切（心識的作用），所以不相違背。一一而轉，因為沒有第二個眼識等同時產生。也不是一切種類的三性同時顯現，所以稱為獨行。五十七有兩種含義：一是一一轉變，二是作為主宰，所以稱為獨行。這裡用前因遠行來說明識從因緣而生起，憑藉文句的方便，已經遮止了無因論。

【English Translation】 English version 'Wrongful Livelihood': 1. Not relying on powerful families. 2. Not currying favor with noble clans. 3. Not falsely claiming to have attained saintly achievements. 4. Not using deceptive means to obtain offerings. Like worldly people who rely on skillful crafts for a living, seeking profit through improper means. A true Bhikshu (monk) should not do this, not relying on these four ways to seek food and clothing through improper means, like them. 2. Not belittling oneself: If, for a Bhikshu, one greedily accumulates food and clothing through improper means, and does not hold a robe and bowl, this is called belittling oneself. A Bhikshu should not do this; this is called not belittling oneself. 3. Delighting in the Superior: Loving the Shramana (ascetic), loving to learn the precepts, and firmly adhering to the precepts. 4. The Senses: Referring to pure livelihood, contentment, etc. That is, the root of joy, the root of wisdom, the root of mindfulness, etc. 5. Complete Liberation: Because the bonds and the seeds of afflictions are all liberated, it is called accomplishing the five branches. 1. After leaving home, never abandoning the precepts, and not returning to the secular world. 2. Having no accumulation, not accepting wealth and land. 3. Having no hope, not craving wealth and life, and lying knowingly. 4. Cutting off desires, not stealing. 5. Practicing alone, greed has been completely cut off, having no companion, wandering alone, staying away from non-Brahma conduct, and subtly understanding cause and effect. All kinds of evil deeds have been cut off, not calculating the cause of evil, and not causing evil consequences without a cause. This is called cutting off the five branches. According to the trend of the meaning of the text, explain these sentences separately. In the explanation of the nineteenth verse, it is divided into four parts. First, explain the first sentence. Second, 'Moreover, this present, according to its own nature' below explains the second sentence. Third, 'If there is intelligence, by these four characteristics' below explains the third sentence. Fourth, 'He can transcend' below explains the fourth sentence. 'Mind' refers to the understanding of the Eight Consciousnesses. The transformation of the immeasurable differences of its own nature refers to the transformation of the differences of the three natures and four aspects. And the transformation of causes refers to the previous mind as the cause, producing the subsequent mind of its own nature. Or the seeds of the mind and other conditions can produce the body of the mind, which are all called the transformation of causes. The past is difficult to know, so it is called 'far-reaching'. The following fifty-seventh verse says: 'Because the past has no beginning, it can universally grasp all knowable realms, so it is called far-reaching.' That passage focuses on explaining the function of consciousness, here it refers to all (functions of consciousness), so it is not contradictory. Transforming one by one, because there is no second eye consciousness, etc., produced at the same time. Nor are all kinds of three natures manifested at the same time, so it is called 'solitary'. Fifty-seven has two meanings: one is transforming one by one, and the other is acting as the master, so it is called 'solitary'. Here, the previous cause 'far-reaching' is used to explain that consciousness arises from conditions, and by means of the convenience of the text, the theory of no cause has been refuted.

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作者。獨行中略亦不相違。然此心體現在起時心性不定。數加轉易間斷。名不畢竟轉。畢竟者。始終相似相續之義。其五色根或異熟同與長養異。雖初闇劣后明殊勝。始終相似相續而生名畢竟轉。種種品類異生時生異滅時滅等者。異者別義。謂三性品類別異生。如善心異餘二性品生時而生。異餘二性品滅時而滅。餘二性亦爾。又如煩惱中貪俱品異於余品若生若滅。然彼心體自性非染。其性染體前後相似可得。及由心性本凈其染體不可得。故不成實名無身。此中意說心體速謝異類生滅不畢竟轉。不同色根初后相似畢竟而轉及無染體。故名無身。五十七云。無色無見亦無對故名為無身。此未來世居四識住等者。此若隨經部師理門義說于未來世有心隨眠居四識住。可於後世從隨眠起有往有來。緣歷境義名寐于窟。未來識種現居識住當來可生是寐窟義。依真實理門釋此文者。若未來世居四識住之識在現在世本識之中而有隨眠。可於後生有往來義名寐于窟。五十七說依止色故名寐于窟。彼說有色界識非未來識。此說通三界識三世別識。以釋頌文。理不相違。遠行者。說過去識。獨行無身二義說現在識。寐于窟者說未來識。即三世四義識名為四相。非去來世而無獨行及無身義。現用可知。從增說現。略義中景雲。心於過去此略遠行

【現代漢語翻譯】 現代漢語譯本 作者認為，即使是獨行和中略（指修行中的間斷）也不相違背。然而，這個心體在生起時，心性是不定的，經常發生轉變、變化和間斷，所以稱為『不畢竟轉』。『畢竟』指的是始終相似、相續不斷的意思。而五色根（眼、耳、鼻、舌、身五種感覺器官）或者因為異熟果報相同，或者因為長養方式不同，即使最初是暗淡低劣的，後來變得明亮殊勝，但始終相似、相續不斷地生起，這稱為『畢竟轉』。『種種品類異生時生異滅時滅等』，其中的『異』是不同的意思。指的是三性（善、惡、無記）的品類各不相同。比如，善心與其餘兩種性質的心在生起時不同，在滅去時也不同。其餘兩種性質的心也是如此。又比如，煩惱中與貪慾相應的品類，與其餘品類在生起或滅去時都不同。然而，那個心體的自性並非染污，其染污的體性前後相似是可以得到的，並且由於心性本來是清凈的，其染污的體性是不可得的，所以不成實，稱為『無身』。這裡的意思是說，心體迅速消逝，生滅變化，不是畢竟轉，不同於色根那樣從始至終相似，畢竟而轉，並且沒有染污的體性，所以稱為『無身』。《五十七》中說，因為無色、無見、也無對礙，所以稱為『無身』。 『此未來世居四識住等』，如果按照經部師的理門義來解釋，在未來世有心的隨眠（煩惱的潛在狀態）存在於四識住（色、受、想、行四種識的住所）中，可以在後世從隨眠中生起，有往有來，緣取經歷的境界，這稱為『寐于窟』。未來識的種子現在存在於識住中，將來可以生起，這就是『寐窟』的含義。如果依據真實理門來解釋這段文字，如果未來世存在於四識住中的識，在現在世的本識之中具有隨眠，可以在後世有往來，這稱為『寐于窟』。《五十七》中說，因為依止於色，所以稱為『寐于窟』。那裡說的是有漏識，不是未來識。這裡說的是通於三界識和三世差別的識，用來解釋頌文，在道理上並不相違背。 『遠行』指的是過去識，『獨行』和『無身』兩種含義指的是現在識，『寐于窟』指的是未來識。這三世四義的識稱為四相。並非過去和未來世就沒有獨行和無身的含義，現在的作用是可以知道的。從增上的角度來說現在。略義中景說，心對於過去，這可以概括為遠行。

【English Translation】 English version The author believes that even solitary practice and interruption (referring to breaks in practice) are not contradictory. However, when this mind-essence arises, the nature of the mind is uncertain, and it frequently undergoes transformation, change, and interruption, so it is called 'non-ultimate transformation'. 'Ultimate' refers to the meaning of being similar from beginning to end and continuously connected. The five sense organs (eye, ear, nose, tongue, and body) either have the same different ripening result, or because the ways of nourishing them are different, even if they are initially dim and inferior, and later become bright and superior, they arise continuously in a similar manner from beginning to end, which is called 'ultimate transformation'. 'Various categories arise differently when they arise, and cease differently when they cease, etc.', where 'different' means distinct. It refers to the different categories of the three natures (wholesome, unwholesome, and neutral). For example, a wholesome mind is different from the other two natures of mind when it arises, and it is different from the other two natures of mind when it ceases. The other two natures of mind are also like this. Also, for example, the category of afflictions that is associated with greed is different from the other categories in terms of when it arises or ceases. However, the self-nature of that mind-essence is not defiled, and its defiled nature can be obtained as being similar before and after, and because the nature of the mind is originally pure, its defiled nature is unobtainable, so it is not real and is called 'bodiless'. The meaning here is that the mind-essence quickly vanishes, and its arising and ceasing are changing, not an ultimate transformation, unlike the sense organs, which are similar from beginning to end and ultimately transform, and do not have a defiled nature, so they are called 'bodiless'. 《Fifty-seven》 says that because it is without form, without seeing, and without opposition, it is called 'bodiless'. 'These future worlds abide in the four abodes of consciousness, etc.', if explained according to the logical meaning of the Sautrantika school, in the future world there is a mental dormancy (the potential state of afflictions) that exists in the four abodes of consciousness (the four abodes of consciousness are form, feeling, perception, and mental formations), which can arise from dormancy in the later life, with coming and going, grasping and experiencing realms, which is called 'sleeping in a cave'. The seeds of future consciousness now exist in the abode of consciousness, and can arise in the future, which is the meaning of 'sleeping in a cave'. If this passage is explained according to the meaning of the true logical school, if the consciousness that exists in the four abodes of consciousness in the future world has dormancy in the fundamental consciousness of the present world, there can be coming and going in the later life, which is called 'sleeping in a cave'. 《Fifty-seven》 says that because it relies on form, it is called 'sleeping in a cave'. It speaks of contaminated consciousness, not future consciousness. It speaks of consciousness that is common to the three realms and the consciousness that is differentiated by the three times, which is used to explain the verse, and is not contradictory in principle. 'Far-going' refers to past consciousness, 'solitary-going' and 'bodiless' refer to present consciousness, and 'sleeping in a cave' refers to future consciousness. The consciousness of these three times and four meanings is called the four characteristics. It is not that the past and future worlds do not have the meanings of solitary-going and bodiless, the present function can be known. From the perspective of increase, the present. Jing in the brief meaning says that the mind is for the past, which can be summarized as far-going.

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。長時染污無作者性此略獨行。無作者性于現在世性是剎那。此據三性間起無有相續色身。自性清凈者。此略無有染污身。于未來世等下。此略當起放逸不放逸識相續道中假說染凈。以未起故但住現識種中名寐于窟。略不解彼下半頌文。泰云。心體非惑故自性清凈。于未來世凡有放逸聖無放逸。故染凈別。基云。長時染污者即前際叵知。無作者性即自體展轉及因展轉義。此亦解遠行。于現在世性是剎那貪嗔等轉易不畢竟故。自性清凈染污之體不成實故。此解無身。然闕獨行。于未來世由有放逸故。於後生有往來義。即寐于窟。由不放逸故清凈。即聰慧者了知彼心住陸地等。即下半頌。第二十段有十頌。中有五問答。二頌為一。皆初問后答。釋中有二。初總指經頌。后隨別釋。波羅延者是經名。從請人為名。波羅名彼岸。延之言趣。梵音迷底履此云慈氏。即族姓。名字阿氏多。此言無勝。舊曰彌勒阿逸多並訛也。問若爾何故婆沙論云。慈氏菩薩現於世時。阿氏多王于壤佉。然即不可言慈氏字阿氏多。答現見多人同名。故無相違。言世間下。別釋五。初釋初答。第二又惡說法者由無明門下釋第二答。第三。又惡說法者及在家者下。釋第三答。第四乃至彼法末永滅來下。釋第四答。第五若諸有學斯應顯了下。釋第五答。皆唯

【現代漢語翻譯】 現代漢語譯本： 『長時染污無作者性』，這簡略地說明了『獨行』（Eka-caram）。『無作者性』指的是現在世的『剎那』（ksana）性。這裡指的是三性（善、惡、無記）之間生起，沒有相續的色身（rupa-kaya）。『自性清凈者』，這簡略地說明了沒有染污的身。關於未來世等以下，這簡略地說明了當生起放逸和不放逸的識（vijnana）相續之道中，假說染污和清凈。因為尚未生起，所以只是住在現識（vartamana-vijnana）的種子中，名為『寐于窟』。簡略地不理解那下半頌的文句。泰法師說：『心體不是迷惑的，所以自性清凈。在未來世，凡是有放逸的，聖人沒有放逸，所以染污和清凈有區別。』窺基法師說：『長時染污』指的是前際不可知。『無作者性』指的是自體展轉和因展轉的意義。這也解釋了『遠行』。在現在世，『性是剎那』，因為貪嗔等轉變容易，不是畢竟的。『自性清凈』，因為染污的體不是真實的。這解釋了『無身』。然而缺少『獨行』。在未來世，由於有放逸，所以在後生有往來的意義，也就是『寐于窟』。由於不放逸，所以清凈，也就是『聰慧者了知彼心，住陸地等』，即下半頌。第二十段有十頌，其中有五個問答，兩頌為一組，都是先問后答。解釋中有兩個，先總指經頌，后隨別解釋。『波羅延』（Parayana）是經名，從請問的人來命名。『波羅』（Para）的意思是彼岸，『延』的意思是趣向。梵語『迷底履』（Maitreya），這裡翻譯為『慈氏』，是族姓。名字是『阿氏多』（Ajita），意思是無勝。舊譯『彌勒』（Maitreya）『阿逸多』（Ajita）都是訛誤。問：如果這樣，為什麼《婆沙論》（Vibhasa）說：『慈氏菩薩（Maitreya Bodhisattva）顯現於世時，阿氏多王（Ajita Raja）在壤佉（Rankha）？』那麼就不能說慈氏的名字是阿氏多。答：現見很多人同名，所以沒有相違。『言世間下』，分別解釋五個問答。首先解釋第一個問答。第二，又惡說法者由於無明門下，解釋第二個問答。第三，又惡說法者以及在家者下，解釋第三個問答。第四，乃至彼法末永滅來下，解釋第四個問答。第五，若諸有學斯應顯了下，解釋第五個問答。都是唯

【English Translation】 English version: 'Long-term defilement has no agent,' this briefly explains 'solitary conduct' (Eka-caram). 'No agent' refers to the 'momentary' (ksana) nature of the present world. This refers to the arising among the three natures (good, evil, and neutral), without a continuous physical body (rupa-kaya). 'Those with self-nature purity,' this briefly explains the absence of a defiled body. Regarding the future world and so on below, this briefly explains that in the continuous path of consciousness (vijnana) arising from negligence and non-negligence, defilement and purity are nominally spoken of. Because it has not yet arisen, it merely resides in the seed of present consciousness (vartamana-vijnana), called 'sleeping in a cave.' It briefly does not understand the latter half of the verse. Master Tai said: 'The essence of the mind is not deluded, therefore it is pure in nature. In the future world, all who are negligent are defiled, while the saints are not negligent, therefore defilement and purity are distinct.' Master Kuiji said: 'Long-term defilement' refers to the unknowable past. 'No agent' refers to the meaning of self-transformation and causal transformation. This also explains 'far-going.' In the present world, 'nature is momentary' because greed, anger, and so on are easily transformed and not ultimately fixed. 'Self-nature purity' is because the substance of defilement is not real. This explains 'no body.' However, it lacks 'solitary conduct.' In the future world, due to negligence, there is the meaning of coming and going in later lives, which is 'sleeping in a cave.' Due to non-negligence, there is purity, which is 'the wise know their minds and dwell on land,' which is the latter half of the verse. The twentieth section has ten verses, with five questions and answers, two verses as a group, all with the question first and the answer later. There are two explanations, first a general reference to the sutra verses, then separate explanations. 'Parayana' (Parayana) is the name of the sutra, named after the person who asked the questions. 'Para' (Para) means the other shore, and 'ayana' means to approach. The Sanskrit 'Maitreya' (Maitreya) is translated here as 'Ci Shi' (慈氏), which is the clan name. The name is 'Ajita' (Ajita), which means invincible. The old translations 'Maitreya' (Maitreya) and 'Ajita' (Ajita) are both errors. Question: If so, why does the 'Vibhasa' (Vibhasa) say: 'When Maitreya Bodhisattva (Maitreya Bodhisattva) appears in the world, King Ajita (Ajita Raja) is in Rankha (Rankha)?' Then it cannot be said that Ci Shi's name is Ajita. Answer: It is seen that many people have the same name, so there is no contradiction. 'The words below' separately explain the five questions and answers. First, explain the first question and answer. Second, the evil speaker explains the second answer through the door of ignorance. Third, the evil speaker and the householder explain the third answer below. Fourth, until the end of that Dharma is completely destroyed, explain the fourth answer below. Fifth, if all those who are learning should make it clear below, explain the fifth answer. All are only

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釋答不解諸頌。初明染污法若因若果。次明能斷諸染因。次明根總別果蘊滅位。次明於二受不生欣樂得六恒住唯無學法后終盡位。后明異類諸有學者所作眾事。釋初頌中。初釋初句。三種世間是通世間。二種世間三中別立。無明覆世間出家者外道也。善說法者由有明故下釋第二句。若諸在家異類白衣下釋第三句。三戲論者。一三言事。二四言說。三尋伺。三種言事謂三世法。四種言說謂見聞覺知。言事唯名戲論。所分別故。違順思惟名為涂染。能分別故。能增長故能隨順故。此中惡說法者。無明所覆下釋第四句。前三句因。此一句果。初是無明。次是放逸。后是違順分別思惟。釋第二答中。又惡說法者下釋初句。如是無明放逸戲論下釋第二句。若出世間正見所攝下釋第四句。於世流漏若伏若永下釋第三句。釋依義。次頌隨文便前後不同。釋第三答中有二。初又惡說法者及在家者下泛釋染凈二品不顯了顯了二類差別。后諸阿羅漢斯已顯了下總釋頌意。已顯了者謂阿羅漢。應顯了者謂諸有學。釋第四答中亦總釋頌意。釋第五答中有四。乃至委悉所作釋初句。一常所作。二委悉作。此之二種是應更作不放逸事。通是一切有學所作故有學異類。若諸有學下釋第二句有兩番釋。初說下上分結合名無染污心。無染污即心無濁。后又

【現代漢語翻譯】 現代漢語譯本 解釋不理解的偈頌。首先闡明染污法（Klesha-dharma）的因和果。其次闡明能夠斷除各種染污的因。再次闡明根（Indriya）的總相和別相，果（Phala），蘊（Skandha）的滅盡位。再次闡明對於兩種感受（Vedana）不生起欣喜和貪愛，獲得六種恒住（Sadā-sthita），只有無學（Aśaikṣa）法才能達到最終的終盡位。最後闡明不同種類的有學（Śaikṣa）者所做的事情。 解釋第一首偈頌中，首先解釋第一句。『三種世間』是通用的世間。兩種世間在三種世間中特別建立。『無明覆世間』指的是出家者中的外道（Tīrthika）。『善說法者由有明故』，以下解釋第二句。『若諸在家異類白衣』，以下解釋第三句。『三戲論者』，一是三言事，二是四言說，三是尋伺（Vitarka-vicāra）。三種言事指的是三世法（過去、現在、未來）。四種言說指的是見、聞、覺、知。言事只是名稱上的戲論，因為是所分別的。違背或順從的思惟稱為涂染，因為能夠分別。能夠增長，能夠隨順。這裡『惡說法者，無明所覆』，以下解釋第四句。前三句是因，這一句是果。最初是無明（Avidyā），其次是放逸（Pramāda），最後是違背或順從的分別思惟。 解釋第二個回答中，『又惡說法者』，以下解釋第一句。『如是無明放逸戲論』，以下解釋第二句。『若出世間正見所攝』，以下解釋第四句。『於世流漏若伏若永』，以下解釋第三句。解釋依據意義，其次的偈頌隨著文句的方便而前後不同。 解釋第三個回答中有兩點。首先，『又惡說法者及在家者』，泛泛地解釋染污和清凈兩種品類，不明顯地顯示了顯了和不顯了兩種差別。之後，『諸阿羅漢斯已顯了』，總括地解釋偈頌的意義。『已顯了者』指的是阿羅漢（Arhat）。『應顯了者』指的是各種有學者。 解釋第四個回答中也總括地解釋偈頌的意義。 解釋第五個回答中有四點。『乃至委悉所作』，解釋第一句。一是常所作，二是委悉作。這兩種是應該繼續做的，是不放逸的事情。普遍是一切有學者所做的，所以是有學異類。『若諸有學』，以下解釋第二句，有兩番解釋。首先說上下分結合名為無染污心。無染污就是心無濁。之後又...

【English Translation】 English version Explaining the Verses on What is Not Understood. First, clarifying the causes and effects of defiled dharmas (Klesha-dharma). Second, clarifying the causes that can sever all defilements. Third, clarifying the general and specific characteristics of the faculties (Indriya), the result (Phala), and the state of cessation of the aggregates (Skandha). Fourth, clarifying that one does not generate joy or attachment to the two kinds of feelings (Vedana), attains the six abidings (Sadā-sthita), and only the state of no-more-learning (Aśaikṣa) can reach the final end. Finally, clarifying the various activities undertaken by different kinds of learners (Śaikṣa). In explaining the first verse, first explain the first line. 'The three kinds of worlds' are the common worlds. The two kinds of worlds are specifically established within the three kinds. 'The world covered by ignorance' refers to the non-Buddhist ascetics (Tīrthika) among the renunciants. 'Those who speak the Dharma well, because they have clarity,' below explains the second line. 'If various householders, different kinds of laypeople,' below explains the third line. 'The three who engage in proliferation,' first is three verbal affairs, second is four verbal expressions, third is investigation and analysis (Vitarka-vicāra). The three verbal affairs refer to the three times (past, present, future). The four verbal expressions refer to seeing, hearing, sensing, and knowing. Verbal affairs are merely nominal proliferation, because they are what is being discriminated. Thinking in accordance or in opposition is called smearing, because it is able to discriminate. It is able to increase, it is able to accord. Here, 'those who speak the Dharma badly, covered by ignorance,' below explains the fourth line. The first three lines are the cause, this line is the effect. Initially, it is ignorance (Avidyā), second is negligence (Pramāda), and finally, it is discriminating thought in accordance or in opposition. In explaining the second answer, 'Again, those who speak the Dharma badly,' below explains the first line. 'Thus, ignorance, negligence, proliferation,' below explains the second line. 'If included within the right view of the supramundane,' below explains the fourth line. 'To the outflows of the world, either subdued or permanently,' below explains the third line. The explanation relies on the meaning; the subsequent verses differ in order according to the convenience of the sentences. In explaining the third answer, there are two points. First, 'Again, those who speak the Dharma badly and the householders,' generally explains the two categories of defilement and purity, without clearly showing the two kinds of distinctions between the manifest and the unmanifest. Afterwards, 'The Arhats (Arhat) have already manifested,' comprehensively explains the meaning of the verse. 'Those who have already manifested' refers to the Arhats. 'Those who should manifest' refers to the various learners. The explanation in the fourth answer also comprehensively explains the meaning of the verse. In explaining the fifth answer, there are four points. 'Even to the detailed actions,' explains the first line. First is the constant actions, second is the detailed actions. These two kinds are what should continue to be done, are the affairs of non-negligence. Universally, it is what all learners do, therefore it is the different kinds of learners. 'If various learners,' below explains the second line, there are two explanations. First, it says that the combination of the upper and lower parts is called undefiled mind. Undefiled is that the mind is without turbidity. Afterwards, again...

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于諸欲不耽著下。別釋二結。不配無染及無濁義。第三又於一切有苦法下釋第三句。第四修習如先下釋第四句。第二十一段六頌釋中分六。如是總名諸欲愛味已上釋初頌。第二又彼希求下釋第二頌。第三又復毒蛇下釋第三頌。第四又諸欲自性下釋第四頌。第五又於事欲下釋第五頌。第六若於諸欲下釋第六頌。諸寶珠等名共相應者。同七寶數。謂可重故。一切處同用。翻此即名不相應也。此六頌中。初三頌明諸有學觀染遠離。后三頌明諸無學觀染永絕。略義中。事欲名愛味。惱欲名過患。斷二名出離。此初三頌如次配之。次二頌是愛味能為過患。后一頌是出離功德。第二十二段一頌半釋中。文分為三。初總釋頌意。泰云。此頌中明造作賢善五觀行故。名造賢善頌。次謂能捨離下。別顯五相。屬釋頌文。色等諸法及彼安立者。所詮能詮也。初法第二法毗缽舍那者。初學成滿二分位也。後由此五相下。結修梵行極成真善。前卷有五段。此卷二十二段。合成論議中二十七段。體義伽陀中有三。此末一頌是第三段。以十四門結頌上義。泰云。自諸行無常后所引頌論辨體義。更不別法。故云論義十四也。

瑜伽論記卷第五(之下終) 大正藏第 42 冊 No. 1828 瑜伽論記

瑜伽論記卷第六(之上)(

【現代漢語翻譯】 現代漢語譯本 在不耽著于各種慾望之下，分別解釋第二種結縛。這與『無染』及『無濁』的含義不相配。第三，在『又於一切有苦法下』解釋第三句。第四，『修習如先下』解釋第四句。第二十一段，用六個頌解釋，分為六部分。『如是總名諸欲愛味已上』解釋第一個頌。第二，『又彼希求下』解釋第二個頌。第三，『又復毒蛇下』解釋第三個頌。第四，『又諸欲自性下』解釋第四個頌。第五，『又於事欲下』解釋第五個頌。第六，『若於諸欲下』解釋第六個頌。諸如寶珠等，被稱為『共相應者』，與七寶的數目相同，因為它們是貴重的。一切處都通用。翻譯過來就叫做『不相應』。這六個頌中，前三個頌說明有學者觀察染污並遠離。后三個頌說明無學者觀察染污並永遠斷絕。在略義中，事欲名為愛味，惱欲名為過患，斷絕二者名為出離。這前三個頌依次對應。接下來的兩個頌是愛味能成為過患。最後一個頌是出離的功德。第二十二段，用一個半頌解釋，文中分為三部分。首先總的解釋頌的意義。泰法師說：『這個頌中說明造作賢善的五種觀行，所以叫做造賢善頌。』其次，『謂能捨離下』，分別顯示五種相狀，屬於解釋頌文。色等諸法以及它們的安立者，是所詮釋和能詮釋。初法和第二法毗缽舍那（Vipassanā，內觀），是初學成就和圓滿的兩個階段。最後，『由此五相下』，總結修習梵行達到極端的真善。前一卷有五段，這一卷有二十二段，合起來在論議中有二十七段。體義伽陀（Gāthā，偈頌）中有三，這最後一個頌是第三段。用十四種方式總結頌上面的意義。泰法師說：『自從諸行無常之後所引用的頌，論辨體義，不再有其他法，所以叫做論義十四。』 《瑜伽論記》卷第五（之下終） 大正藏第42冊 No. 1828 《瑜伽論記》 《瑜伽論記》卷第六（之上）

【English Translation】 English version Without being attached to various desires, the second bond is explained separately. This does not correspond to the meaning of 'untainted' and 'unpolluted.' Third, 'Furthermore, regarding all suffering dharmas' explains the third sentence. Fourth, 'Practicing as before' explains the fourth sentence. Section twenty-one, explained with six verses, is divided into six parts. 'Thus, collectively named the taste of desire' explains the first verse. Second, 'Furthermore, that seeking' explains the second verse. Third, 'Moreover, poisonous snakes' explains the third verse. Fourth, 'Furthermore, the nature of desires' explains the fourth verse. Fifth, 'Furthermore, regarding desires for things' explains the fifth verse. Sixth, 'If regarding all desires' explains the sixth verse. Things like precious jewels are called 'mutually corresponding,' the same number as the seven treasures, because they are valuable. They are universally used everywhere. Translated, this is called 'not corresponding.' Among these six verses, the first three verses explain that those who are still learning observe defilement and distance themselves. The last three verses explain that those who have nothing left to learn observe defilement and permanently sever it. In the brief meaning, desire for things is called the taste of love, desire for annoyance is called fault, and severing the two is called liberation. These first three verses correspond in order. The next two verses are that the taste of love can become a fault. The last verse is the merit of liberation. Section twenty-two, explained with one and a half verses, the text is divided into three parts. First, the general explanation of the meaning of the verse. Master Tai said: 'This verse explains the creation of virtuous and wholesome five contemplations, so it is called the verse of creating virtue and wholesomeness.' Second, 'Namely, being able to abandon,' separately displays the five aspects, belonging to the explanation of the verse. Dharmas such as form and their establishment are what is explained and what can explain. The first dharma and the second dharma Vipassanā (內觀, Insight Meditation) are the two stages of initial learning and accomplishment and completion. Finally, 'From these five aspects,' concludes that practicing pure conduct reaches the extreme of true goodness. The previous volume had five sections, this volume has twenty-two sections, combined there are twenty-seven sections in the discussion. There are three Body-Meaning Gāthās (偈頌, verses), this last verse is the third section. Summarize the meaning of the above verse in fourteen ways. Master Tai said: 'Since the verses quoted after all actions are impermanent, discuss the body-meaning, there are no other dharmas, so it is called the fourteen meanings of discussion.'

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論本第二十至二十四)

釋遁倫集撰

論本卷第二十

修所成地

修謂修習。即是勝定發生智慧修對治故。因定所發解理事慧名為修慧。此慧及相應心心所等並所得果若有為若無為皆此地體。大文分二。初結前問后。后對問正釋。釋中有三。初列四處。次以七支相攝廣釋。后總結成修所成地。七支相攝廣釋中。初總列七支相攝。后廣別辨相。初文有三。初標。次列。后結。處謂處所。依四義處修方滿故。第一處所內體外緣必須具足。第二因緣行世出世修之方便。三修瑜伽正修自體。四修果者因修所得世出世間有為無為功德之果。七支攝者。初生圓滿即修處。二聞正法圓滿三涅槃為上首四能熟解脫慧之成就。此上三種名修因緣。五修習對治名修瑜伽。六世間凈。七出世間凈名為修果。廣別辨七支相中。由四處攝。即分為四。初生圓滿修處所中。文為三。初辨生圓滿。次能攝四支修瑜伽處。后結生圓滿廣聖教義不增不減。初文復三。初問標十種。次各別顯。后總結成。又處中國不生邊地等者。泰法師云。唯中天竺名為中國。餘四天竺雖有四眾遊行往來併名邊地。達須無有正音可譯。雖有識別是佷戾義。蔑戾車亦無音可譯。無所識別是頑嚚義。此後二處並無四眾遊行。亦無聖人居止。有識無識既有

【現代漢語翻譯】 現代漢語譯本： 論本第二十至二十四)

釋遁倫集撰

論本卷第二十

修所成地

修，指的是修習。也就是殊勝禪定生髮智慧，通過修行來對治煩惱的緣故。憑藉禪定所生髮的理解事理的智慧，稱為修慧。這種智慧以及相應的心理活動（心所）等，連同所獲得的果報，無論是有為法還是無為法，都屬於此地的本體。大的方面分為兩部分。首先是總結前文，引出後文。然後是針對提問進行正式的解釋。解釋中包含三個部分。首先列出四處。其次用七支相攝的方法進行廣泛解釋。最後總結成就修所成地。在用七支相攝進行廣泛解釋的部分中，首先總的列出七支相攝，然後廣泛地分別辨析其相狀。首先是總的列出七支相攝，這一部分包含三個部分。首先是標出，其次是列舉，最後是總結。處，指的是處所。因為依據四種意義的處所，修行才能圓滿。第一，處所的內在本體和外在因緣必須都具備。第二，因緣，指修行世間和出世間法的方便。第三，修瑜伽，指正修的自體。第四，修果，指因為修行所獲得的世間和出世間的有為和無為的功德之果。七支相攝，指的是：第一，生圓滿，即修行的處所。第二，聽聞正法圓滿。第三，以涅槃為最高目標。第四，能夠成熟解脫智慧的成就。以上三種稱為修行的因緣。第五，修習對治，稱為修瑜伽。第六，世間清凈。第七，出世間清凈，稱為修行的果報。廣泛地分別辨析七支相中，由四處所攝，因此分為四個部分。首先，在生圓滿的修行處所中，分為三個部分。首先辨析生圓滿。其次，能夠攝取四支的修瑜伽處所。最後，總結生圓滿，廣泛地闡釋聖教的意義，不增不減。首先，在辨析生圓滿的部分中，又分為三個部分。首先提問並標出十種圓滿。其次，分別地顯示。最後，總結完成。又，處於中國，不生在邊地等。泰法師說，只有中天竺才稱為中國。其餘的四個天竺雖然有四眾弟子往來，都稱為邊地。達須沒有正確的語音可以翻譯。即使有識別，也是很粗俗的意思。蔑戾車也沒有語音可以翻譯。無法識別，是愚昧頑固的意思。這後面的兩個地方都沒有四眾弟子，也沒有聖人居住。有識別和沒有識別都存在 English version: Treatise on the Basis, Volumes 20-24)

Compiled and Written by釋遁倫 (Shi Dunlun)

Treatise on the Basis, Volume 20

The Ground of Accomplishment Through Cultivation (修所成地, Xiū Suǒ Chéng Dì)

Cultivation (修, xiū) means practice. It is the arising of wisdom from superior concentration, because cultivation is the antidote to afflictions. The wisdom that arises from concentration, which understands principles and affairs, is called cultivation wisdom (修慧, xiū huì). This wisdom, along with its associated mental activities (心所, xīnsǔo) and the resulting fruits, whether conditioned (有為, yǒu wéi) or unconditioned (無為, wú wéi), all belong to the essence of this ground. The main text is divided into two parts. First, it connects the previous and introduces the following. Second, it directly explains the question. The explanation contains three parts. First, it lists the four places. Second, it extensively explains them by encompassing them with the seven branches. Finally, it concludes by establishing the ground of accomplishment through cultivation. In the part where the extensive explanation is done by encompassing with the seven branches, first, it generally lists the encompassing of the seven branches, and then it extensively and separately distinguishes their characteristics. The first part, which generally lists the encompassing of the seven branches, contains three parts. First, it labels. Second, it lists. Third, it concludes. 'Place' (處, chù) refers to the location. Because based on the four meanings of the place, cultivation can be fulfilled. First, the internal essence and external conditions of the place must be fully present. Second, the causes and conditions refer to the means of cultivating worldly and supramundane dharmas. Third, the practice of Yoga (修瑜伽, xiū yújiā) refers to the self-nature of correct practice. Fourth, the fruit of cultivation refers to the conditioned and unconditioned merits of the worldly and supramundane realms obtained through cultivation. The encompassing of the seven branches refers to: first, perfect birth (生圓滿, shēng yuánmǎn), which is the place of cultivation. Second, perfect hearing of the true Dharma (聞正法圓滿, wén zhèngfǎ yuánmǎn). Third, taking Nirvana as the highest goal. Fourth, the accomplishment of being able to mature the wisdom of liberation. The above three are called the causes and conditions of cultivation. Fifth, the practice of antidotes is called the practice of Yoga. Sixth, worldly purity (世間凈, shìjiān jìng). Seventh, supramundane purity (出世間凈, chūshìjiān jìng), which is called the fruit of cultivation. In the extensive and separate analysis of the seven branches, they are encompassed by the four places, and thus divided into four parts. First, in the place of perfect birth, there are three parts. First, analyze perfect birth. Second, the place of practicing Yoga that can encompass the four branches. Finally, conclude perfect birth, extensively explaining the meaning of the sacred teachings, without adding or subtracting. First, in the part analyzing perfect birth, there are three parts. First, ask and label the ten perfections. Second, separately reveal them. Finally, conclude and complete. Furthermore, being in China (中國, Zhōngguó), not being born in border regions, etc. Master Tai said that only Central India (中天竺, Zhōng Tiānzhú) is called China. The other four Indias, although having the fourfold assembly (四眾, sìzhòng) coming and going, are all called border regions. '達須 (Dáxū)' does not have a correct pronunciation that can be translated. Even if there is recognition, it is a very vulgar meaning. '蔑戾車 (Mièlìchē)' also does not have a pronunciation that can be translated. Unable to recognize, it is a meaning of ignorance and stubbornness. These latter two places do not have the fourfold assembly, nor do saints reside there. Both those with recognition and those without recognition exist.

【English Translation】 English translation line 1 English translation line 2

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別故分為四處。一中天竺三世諸佛生於此故名為中國。二四天竺雖無佛出而有四眾往來化導。三四天竺外佛在世時無佛四眾出世遊行然有識別如唐國等名達須國。四夷狄戎羌名蔑戾車。景基同釋。依西方俗間所說。唯五印度名為中國。余皆邊地。佛法所傳唯中印度名為中國。餘名邊地。景公復云。蔑戾車者。名樂垢穢。突厥等。達須是下賤類。即說此蔥嶺已東諸國是也。基法師云。達須者細碎下惡鄙猥賤類。蔑戾車者樂垢穢也。案四分律皮革健度。大迦旃延在阿槃提國。使億耳以問訊世尊于耆阇崛山而請五事。中。一請邊地五人受戒。佛聽阿涅波阿槃提國持律五人得受大戒。若有餘方亦聽。余方者東方有國名白木調國。已外便聽。南方有塔名靖善。塔外便聽。西方有國山名一師梨仙人種山。外便聽。北方有國名柱。方國外便聽。其白水調者。宣律師云。梁時從西北來朝梁也。準彼律文。中國者似通多處非局中印度。聞正法圓滿下。釋第二修因緣。中分三。初廣釋三支。次又隨次第已說三支下結成廣教不過不增。后又此三支當知即是修瑜伽因緣下結成三支修因緣攝。又正說法略有二種所謂隨順及無染污廣說二十如菩薩地當說者。此正說法隨順二空所顯真如。及無希望而為他說。故無染污。涅槃為上首中。初問次釋后結廣

【現代漢語翻譯】 現代漢語譯本 別故分為四處：一、中天竺（India的古稱，指印度）三世諸佛生於此地，因此名為中國。二、四天竺雖然沒有佛出世，但有四眾（比丘、比丘尼、優婆塞、優婆夷）往來教化引導。三、四天竺之外，佛在世時沒有佛和四眾出世，然而有識別，如唐國等，名為達須國。四、夷狄戎羌，名為蔑戾車。景基的解釋與此相同。依據西方俗間的說法，只有五印度名為中國，其餘都是邊地。佛法所傳，只有中印度名為中國，其餘名為邊地。景公又說：『蔑戾車，意思是樂於污穢。突厥等。達須是下等人。』即是說蔥嶺以東的各國。基法師說：『達須，是細碎、下劣、惡劣、鄙陋、卑賤的種類。蔑戾車，是樂於污穢。』根據《四分律·皮革健度》，大迦旃延（Mahākātyāyana，佛陀弟子）在阿槃提國（Avanti，古印度十六雄國之一），派遣億耳（億耳比丘）向在耆阇崛山（Grdhrakuta，靈鷲山）的世尊問訊，並請求五事。其中，一是請求邊地五人受戒。佛允許阿涅波阿槃提國持律的五人可以受大戒。如果有其他地方也可以。其他地方是：東方有國名白木調國，以外便允許。南方有塔名靖善，塔外便允許。西方有國山名一師梨仙人種山，以外便允許。北方有國名柱，方國外便允許。其中白水調國，宣律師說，梁朝時從西北來朝拜梁朝。依據那部律文，中國似乎通用於多處，並非侷限於中印度。 聞正法圓滿下，解釋第二修因緣，分為三部分：首先，廣泛解釋三支（戒、定、慧）。其次，又隨次第，在『已說三支』下，總結成廣泛的教法不過分也不減少。后又，『此三支當知即是修瑜伽因緣』下，總結成三支包含修瑜伽的因緣。又，正確的說法略有二種，所謂隨順和無染污，廣說有二十種，如《菩薩地》所說。這裡所說的『正說法』，是隨順二空（人空、法空）所顯現的真如，以及沒有希望地為他人說法，所以沒有染污。『涅槃為上首』中，先是提問，然後解釋，最後總結廣泛的含義。

【English Translation】 English version The differences are divided into four categories: First, Central India (Madhya-deśa) is called China (中國) because the Buddhas of the three times are born there. Second, although no Buddhas appear in the four regions of India, the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās) travel back and forth to teach and guide. Third, outside the four regions of India, during the Buddha's lifetime, no Buddhas or four assemblies appeared, but there was recognition, such as the Tang Dynasty, which was called the Daśu country. Fourth, the barbarians, Di, Rong, and Qiang, are called Mleccha. Jingji's explanation is the same. According to the common saying in the West, only the five Indias are called China, and the rest are borderlands. According to the transmission of Buddhism, only Central India is called China, and the rest are called borderlands. Jinggong also said: 'Mleccha means delighting in filth. Such as the Turks. Daśu are inferior people.' That is to say, all the countries east of the Pamir Mountains. Dharma Master Ji said: 'Daśu are fragmented, inferior, evil, vulgar, and base kinds. Mleccha are those who delight in filth.' According to the 'Leather Skandha' of the Four-Part Vinaya, Mahākātyāyana (one of the Buddha's disciples) was in the Avanti country (one of the sixteen ancient Indian kingdoms), and sent Yiyier (Bhikkhu Yiyier) to inquire after the World Honored One on Mount Gṛdhrakūṭa (Vulture Peak), and requested five things. Among them, one was to request that five people from the borderlands be ordained. The Buddha allowed five people from Aniepo Avanti country who uphold the precepts to receive the full ordination. If there are other places, it is also allowed. The other places are: to the east, there is a country called Baimu Tiao country, and it is allowed beyond that. To the south, there is a pagoda called Jingshan, and it is allowed outside the pagoda. To the west, there is a mountain called Yishili Immortal Seed Mountain, and it is allowed beyond that. To the north, there is a country called Pillar, and it is allowed outside the country. Among them, the Baimu Tiao country, Lawyer Xuan said, came from the northwest to pay homage to the Liang Dynasty during the Liang Dynasty. According to that Vinaya text, China seems to be used in many places, not limited to Central India. Below 'Hearing the Correct Dharma is complete', explains the second cause of cultivation, divided into three parts: First, widely explain the three branches (śīla, samādhi, prajñā). Second, again in sequence, under 'Having spoken of the three branches', summarize that the extensive teachings are neither excessive nor reduced. Then again, under 'These three branches should be known to be the cause of cultivating Yoga', summarize that the three branches include the cause of cultivating Yoga. Moreover, there are briefly two kinds of correct teachings, namely, conforming and undefiled, and there are twenty kinds extensively, as explained in the 'Bodhisattva-bhūmi'. The 'correct teaching' mentioned here conforms to the suchness revealed by the two emptinesses (emptiness of self, emptiness of dharma), and speaks for others without hope, so it is undefiled. In 'Nirvana is the foremost', first there is a question, then an explanation, and finally a summary of the extensive meaning.

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義。釋中分二。初釋涅槃為上首相后釋由此獲五勝利。初文復二。初總明涅槃為首聽聞正法不為余緣。后以十轉釋以為首。后中有二。初標十轉。二涅槃為首下後釋十轉。言十轉者。一聞所成慧為因。二于道道果起三種信初信諦實次信實戒后信已能。如唯識論。三遠離憒鬧諸惡尋思。四趣善決定思所成智。五能趣入二修方便。六證修慧。七于生死涅槃發起欣厭。八入諦現觀有學解脫。九數修道無學解脫。初五在念住不凈觀等前。次一在不凈觀念住等位。次一在四善根于生死涅槃起欣厭故即四諦觀后二可知。此上九種。無餘涅槃而為上首則由此故證無餘依。是為第十。亦可上之九種有餘涅槃而為上首名解脫滿。即此解脫以無餘涅槃而為上首。五勝利者。聞正法時有二饒益。修正行時亦二饒益。並證苦邊際。能熟解脫慧之成熟中有二。初問次答。答中有三。初明止觀由慧成熟。次明近善友習三學由慧成熟后明十種能熟解脫慧成熟法。解脫謂果。能熟謂因。即止觀等。此果此因皆是所熟。慧為能熟。能熟彼故。名慧之成熟。定心中慧于所知境清凈轉故者。釋奢摩他支由慧成就。定心無慧證境不明障垢不離。由慧證明及能離障定心方滿。故名慧成就。第二又毗缽舍那支已下。釋依善友修三學由慧成熟中。初標后釋。標中。謂最

【現代漢語翻譯】 現代漢語譯本： 意義。解釋分為兩部分。首先解釋涅槃為最上首要，然後解釋由此獲得五種勝利。第一部分又分為兩部分。首先總的說明涅槃為首要，聽聞正法不為其他因緣。然後用十種轉變來解釋作為首要。後面一部分分為兩部分。首先標出十種轉變。其次解釋涅槃為首要以下的內容，解釋十種轉變。所說的十種轉變是：一、聞所成慧為因。二、對於道和道果生起三種信心，首先相信諦實，其次相信真實的戒律，然後相信自己能夠做到。如《唯識論》所說。三、遠離喧鬧和各種惡的思慮。四、趣向善良，決定於思所成智。五、能夠趣入兩種修習的方便。六、證得修慧。七、對於生死和涅槃生起欣喜和厭惡。八、進入諦現觀的有學解脫。九、數數修道，達到無學解脫。前面的五種在念住、不凈觀等之前。其次一種在不凈觀念住等位置。其次一種在四善根，對於生死涅槃生起欣喜和厭惡，也就是四諦觀。後面的兩種可以知道。這以上九種，以無餘涅槃（nirvana without remainder）作為最上首要，因此證得無餘依。這是第十種。也可以說，以上的九種以有餘涅槃（nirvana with remainder）作為最上首要，名為解脫圓滿。也就是這種解脫以無餘涅槃作為最上首要。 五種勝利是：聽聞正法時有兩種饒益，修正行時也有兩種饒益，並且證得苦的邊際。能夠成熟解脫慧的成熟中有兩種，首先是提問，其次是回答。回答中有三種，首先說明止觀由於慧的成熟。其次說明親近善友，修習三學由於慧的成熟，然後說明十種能夠成熟解脫慧的成熟之法。解脫指的是果，能熟指的是因，也就是止觀等。這個果，這個因都是所成熟的，慧是能成熟的，因為能夠成熟它們，所以名為慧的成熟。在定心中，慧對於所知境界清凈運轉，這是解釋奢摩他（samatha）支由慧成就。定心沒有慧，證悟境界不明，障礙和污垢不能離開。由於慧的證明以及能夠離開障礙，定心才圓滿，所以名為慧成就。第二，又毗缽舍那（vipassana）支以下，解釋依靠善友修習三學由於慧成熟中，首先標出，然後解釋。標出的是，所謂最

【English Translation】 English version: Meaning. The explanation is divided into two parts. First, explain nirvana as the supreme head, and then explain the five victories obtained from it. The first part is further divided into two parts. First, generally explain that nirvana is the most important, and listening to the Dharma is not for other reasons. Then, use ten transformations to explain it as the most important. The latter part is divided into two parts. First, mark the ten transformations. Second, explain the content below nirvana as the most important, explaining the ten transformations. The so-called ten transformations are: 1. Wisdom attained through hearing as the cause. 2. Generate three kinds of faith in the path and the fruit of the path, first believing in truth, second believing in true precepts, and then believing that you can do it. As stated in the Vijnaptimatrata-siddhi Sastra. 3. Stay away from noise and all kinds of evil thoughts. 4. Moving towards goodness, determined by wisdom attained through thinking. 5. Able to enter the two kinds of practice. 6. Attain wisdom through practice. 7. Generate joy and aversion to birth and death and nirvana. 8. Enter the stream-enterer's liberation of the truth. 9. Repeatedly practice the path to achieve the liberation of the Arhat. The first five are before mindfulness, impurity contemplation, etc. The second one is in the position of impurity contemplation and mindfulness. The second one is in the four good roots, generating joy and aversion to birth and death and nirvana, which is the contemplation of the four noble truths. The latter two can be known. The above nine kinds, with nirvana without remainder as the supreme head, thus attain nirvana without remainder. This is the tenth kind. It can also be said that the above nine kinds take nirvana with remainder as the supreme head, which is called the fulfillment of liberation. That is, this liberation takes nirvana without remainder as the supreme head. The five victories are: there are two benefits when listening to the Dharma, and there are also two benefits when practicing the right conduct, and attaining the boundary of suffering. There are two kinds of maturity that can mature the wisdom of liberation, first is asking, and second is answering. There are three kinds of answers, first explaining that samatha-vipassana is due to the maturity of wisdom. Second, explain that approaching good friends and practicing the three studies is due to the maturity of wisdom, and then explain the ten kinds of methods that can mature the wisdom of liberation. Liberation refers to the fruit, and maturation refers to the cause, that is, samatha-vipassana, etc. This fruit and this cause are both what is matured, and wisdom is what can mature them, because it can mature them, so it is called the maturity of wisdom. In the mind of concentration, wisdom turns purely towards the object of knowledge, which is to explain that the samatha branch is achieved by wisdom. If the mind of concentration does not have wisdom, the realization of the realm is unclear, and obstacles and defilements cannot be removed. Because of the proof of wisdom and the ability to remove obstacles, the mind of concentration is complete, so it is called the achievement of wisdom. Second, from the vipassana branch onwards, explain that relying on good friends to practice the three studies is due to the maturity of wisdom, first marking it out, and then explaining it. What is marked out is, the so-called most

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初起修慧必依善友之所攝受。二依奢摩他之所攝受。三依尸羅圓滿之所攝受。初起修慧故不說由修慧之所攝受。或初起聞慧故不說由慧之所攝受。未有現行方便慧故。若後起慧理亦由慧之所攝受。次別釋中。唯解依善友及尸羅之所攝受不釋依定之所攝受。前止成就即是此故。善友攝受者。由善友攝受為說法時。于所說法所知境中由有慧故有覺了故。尸羅攝受者。由攝受尸羅。他有三根隨舉罪等。由有慧故堪忍譏論。第三又依所知真實下釋十種能熟解脫慧成熟法中。有二。初辨十種。后結十種漸次能令解脫圓滿。言十種者。一于境真實有覺了欲。二愛樂聞法。三便發請問。四聞昔未聞甚深法義。五明凈法義除先所疑。六能見過患深厭盛事。七於世盛事不生愿樂。八為除惡趣法心生正愿。九為除諸惑修諸善法。十為得彼果及心清凈心生正愿。由此漸次解脫圓滿。結成三支廣攝聖教更無增過中。如是三支廣聖教義謂十十種等者。景雲。前就第四門中所辨十法令慧成就。慧成就故解脫成就。今此複次通就向前異門相成以明成就。謂由七支中第二聞法圓滿故得第三涅槃上首圓滿。涅槃上首圓滿故得第四能熟解脫慧之成熟。如是三支佛聖教中一一廣門十門分別。故言如是三支廣聖教義謂十十種。是則三支各有十種義門分別名十十種

【現代漢語翻譯】 現代漢語譯本 初學修習智慧，必須依靠善友（kalyaṇa-mittata，指品德高尚、能引導你走上正道的良師益友）的攝受（pariyesana，指依止、跟隨）。第二，依靠奢摩他（śamatha，止禪，通過專注來平靜內心）的攝受。第三，依靠戒律（śīla，道德規範）圓滿的攝受。初學修慧，所以不說由修慧的攝受，或者初學聽聞智慧，所以不說由智慧的攝受，因為還沒有實際運用方便智慧。如果後來生起的智慧，道理上也由智慧的攝受。 其次，在分別解釋中，只解釋了依靠善友和戒律的攝受，沒有解釋依靠禪定的攝受，因為前面的止的成就就是這個。善友的攝受，是因為善友攝受，在說法的時候，對於所說法的所知境中，因為有智慧，所以有覺了。戒律的攝受，是因為攝受戒律，他人有三種根機，隨意舉出罪過等等，因為有智慧，所以能夠忍受譏諷。 第三，又依靠所知真實，在下面解釋十種能夠成熟解脫智慧的成熟法中，有兩種。首先辨別十種，然後總結十種逐漸能夠使解脫圓滿。所說的十種是：一，對於境界真實有覺了的慾望。二，喜愛聽聞佛法。三，便發起請問。四，聽聞過去未曾聽聞的甚深法義。五，明白法義，消除先前所疑惑的。六，能夠看到過患，深深厭惡興盛的事情。七，對於世間的興盛事情不生起願望。八，爲了消除惡趣的法，心中生起正確的願望。九，爲了消除各種迷惑，修習各種善法。十，爲了得到那個果報以及內心清凈，心中生起正確的願望。由此逐漸解脫圓滿。 總結成為三支，廣泛攝取聖教，更沒有增加過失中。像這樣三支廣泛聖教的意義，所說的十十種等等，景雲說，前面就第四門中所辨別的十法，使智慧成就，智慧成就，所以解脫成就。現在這次又通就向前不同的門相互成就，來闡明成就。就是由七支中第二聞法圓滿，所以得到第三涅槃上首圓滿。涅槃上首圓滿，所以得到第四能成熟解脫智慧的成熟。像這樣三支佛聖教中，一一廣泛的門，十門分別。所以說像這樣三支廣泛聖教的意義，所說的十十種，就是三支各有十種意義門分別，名叫十十種。

【English Translation】 English version When initially cultivating wisdom (prajñā), one must rely on the guidance and support (pariyesana) of virtuous friends (kalyaṇa-mittata). Secondly, rely on the support of tranquility (śamatha). Thirdly, rely on the support of perfect moral discipline (śīla). Because one is initially cultivating wisdom, it is not said to be supported by cultivated wisdom, or because one is initially cultivating heard wisdom, it is not said to be supported by wisdom, because there is no currently active expedient wisdom. If wisdom arises later, in principle, it is also supported by wisdom. Next, in the separate explanations, only the reliance on virtuous friends and the support of moral discipline are explained; the reliance on meditative concentration is not explained, because the previous accomplishment of cessation (of mental activity) is the same as this. The support of virtuous friends is because when virtuous friends provide support and teach the Dharma, one has understanding (buddhi) and awareness (jñāna) of the objects of knowledge in what is being taught. The support of moral discipline is because by upholding moral discipline, others with the three roots (of good) may point out faults, etc., and because one has wisdom, one can endure criticism. Thirdly, again relying on the truth of what is known, in the following explanation of the ten kinds of maturing factors for wisdom that matures into liberation, there are two aspects. First, distinguish the ten kinds, and then conclude that the ten kinds gradually enable liberation to be perfected. The ten kinds are: 1. Having a desire for true awareness of objects. 2. Delighting in hearing the Dharma. 3. Then initiating questions. 4. Hearing profound Dharma meanings that were previously unheard. 5. Understanding the Dharma meanings clearly, removing previous doubts. 6. Being able to see faults and deeply detesting flourishing affairs. 7. Not generating desires for worldly flourishing affairs. 8. Generating correct aspirations in the mind to eliminate the laws of evil destinies. 9. Cultivating various good dharmas to eliminate various delusions. 10. Generating correct aspirations in the mind to obtain that result and purify the mind. Through this gradual process, liberation is perfected. Concluding into three branches, broadly encompassing the sacred teachings, with no further additions or faults. In this way, the meaning of the three branches broadly encompassing the sacred teachings, what is said as 'ten tens' etc., Jingyun says, 'The ten dharmas distinguished in the fourth gate earlier enable wisdom to be accomplished. Because wisdom is accomplished, liberation is accomplished. Now, this time, it also generally relies on the different gates mutually accomplishing each other to clarify accomplishment. That is, because the second hearing of the Dharma in the seven branches is perfected, the third perfection of the foremost of Nirvana is obtained. Because the foremost of Nirvana is perfected, the maturation of the fourth wisdom that matures into liberation is obtained.' In this way, in the three branches of the Buddha's sacred teachings, each broad gate is distinguished into ten gates. Therefore, it is said that the meaning of the three branches broadly encompassing the sacred teachings, what is said as 'ten tens,' is that each of the three branches has ten kinds of meaning gates distinguished, called 'ten tens.'

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。基云。謂初聞正法故凡所修行皆以涅槃而為上首。此所修學能成就彼解脫等位一切皆是慧之成就。此後二種由聞二法為先以涅槃為上首中有十法轉。慧成就中有十種漸次。故結廣教名十十種。非謂聞正法亦有十也。故聞正法中無結廣教若過若增。后二有結也。七支中。第五修習對治即四處中第三修習瑜伽。文分為四。初問總標。次隨別釋。三以修對治即修瑜伽。四結廣教不過不增。隨別釋中有三。初解三位十種修習。第二又不凈想略有二種下逐前難解。第三又正方便修諸想者有能斷滅所治諸欲下釋多所作修習對治。初文有二。初列三位。后釋十修。明十修中文有三。初明不凈無常二想。二又出家者四種所作下明無常苦等四想。三又于遠離閑居下明光明等四想。其所對治十種者。景雲。在家位中有二。一于妻室起貪修不凈觀治。二于余親及諸財寶生愛修無常觀治。出家位中有四。遠離位中亦四。故成十種。基云。一在家有淫慾貪及受用愛。二出家已為尋思擾動不生喜樂。為除淫貪修不凈想。為除受用愛及不生喜樂修無常想。顯無常想通在家出家二位修習。以二能除除二所除。故言隨次。非以在家出家為二名隨次第。無常苦等四想中有三。初明四種所作。次明四種所治。后明四種能治之法。此下餘八所治及能治法。即出

【現代漢語翻譯】 現代漢語譯本：基云（Ji Yun，人名）。說因為初次聽聞正法，所以一切修行都以涅槃（Nirvana，佛教術語，指解脫）為最高目標。這種修學能夠成就解脫等果位，一切都是智慧的成就。此後的兩種情況，因為先聽聞兩種法，以涅槃為最高目標，其中有十法轉變。智慧的成就中有十種漸次。所以總結廣泛教義，稱為『十十種』。並非說聽聞正法也有十種。所以聽聞正法中沒有總結廣泛教義，沒有超過也沒有增加。后兩種情況有總結。七支中，第五修習對治，就是四處中的第三修習瑜伽。文章分為四個部分。首先提問總標，其次分別解釋，第三以修對治就是修瑜伽，第四總結廣泛教義，沒有超過也沒有增加。分別解釋中有三個部分。首先解釋三位十種修習，第二『又不凈想略有二種』，解釋前面的難點。第三『又正方便修諸想者有能斷滅所治諸欲』，解釋多種所作修習對治。第一個部分有兩點。首先列出三位，然後解釋十修。說明十修中文章有三個部分。首先說明不凈、無常兩種觀想。第二『又出家者四種所作』，說明無常、苦等四種觀想。第三『又于遠離閑居』，說明光明等四種觀想。其所對治的十種情況，景雲（Jing Yun，人名）說，在家位中有兩種。一是對妻子產生貪愛，修不凈觀來對治。二是對其他親屬以及各種財寶產生愛戀，修無常觀來對治。出家位中有四種，遠離位中也有四種。所以成就十種。基云（Ji Yun，人名）說，一是在家有淫慾貪戀以及受用之愛。二是出家后被尋思擾動，不產生喜樂。爲了去除淫慾貪戀，修不凈想。爲了去除受用之愛以及不產生喜樂，修無常想。顯示無常想貫通在家、出家兩種位次修習。因為這兩種觀想能夠去除兩種所要去除的，所以說『隨次』。不是以在家、出家為兩種名稱，而說是隨次第。無常、苦等四種觀想中有三個部分。首先說明四種所作，其次說明四種所要對治的，然後說明四種能夠對治的方法。這以下是其餘八種所要對治的以及能夠對治的方法，就是出家。

【English Translation】 English version: Ji Yun (name of a person) said that because one initially hears the true Dharma (teachings of Buddhism), all practices are aimed at Nirvana (Buddhist term for liberation) as the ultimate goal. This kind of learning and practice can achieve liberation and other states, all of which are accomplishments of wisdom. The following two situations involve first hearing two Dharmas, with Nirvana as the ultimate goal, and there are ten transformations of Dharma within them. There are ten gradual stages in the accomplishment of wisdom. Therefore, summarizing the extensive teachings is called 'ten tens'. It is not that hearing the true Dharma also has ten aspects. Therefore, there is no summarizing of extensive teachings in hearing the true Dharma; nothing is exceeded or added. The latter two situations have summaries. Among the seven branches, the fifth, practicing antidotes, is the same as the third, practicing Yoga, in the four foundations. The text is divided into four parts. First, a question introduces the general topic; second, it explains each aspect separately; third, practicing antidotes is the same as practicing Yoga; fourth, it summarizes the extensive teachings, with nothing exceeded or added. There are three parts in the separate explanations. First, it explains the ten practices in the three stages; second, 'Furthermore, the impure contemplation has roughly two types,' explaining the previous difficult points. Third, 'Furthermore, those who practice various contemplations with correct means can cut off and extinguish the desires to be treated,' explaining the many actions of practicing antidotes. The first part has two points. First, it lists the three stages; then, it explains the ten practices. In explaining the ten practices, the text has three parts. First, it explains the two contemplations of impurity and impermanence. Second, 'Furthermore, for those who have left home, there are four actions,' explaining the four contemplations of impermanence, suffering, etc. Third, 'Furthermore, in secluded places,' explaining the four contemplations of light, etc. Regarding the ten situations to be treated, Jing Yun (name of a person) said that there are two types in the householder's stage. One is to cultivate the contemplation of impurity to treat greed arising from one's wife. The other is to cultivate the contemplation of impermanence to treat love arising from other relatives and various treasures. There are four types in the stage of leaving home, and there are also four types in the stage of seclusion. Therefore, ten types are achieved. Ji Yun (name of a person) said that one is the lustful greed and the love of enjoyment in the householder's life. Two is being disturbed by thoughts after leaving home, not generating joy and happiness. To remove lustful greed, cultivate the contemplation of impurity. To remove the love of enjoyment and the failure to generate joy and happiness, cultivate the contemplation of impermanence. It shows that the contemplation of impermanence permeates the practice of both the householder and the renunciate. Because these two contemplations can remove the two things to be removed, it is said 'in sequence'. It is not that the householder and the renunciate are two names, but it is said to be in sequence. There are three parts in the four contemplations of impermanence, suffering, etc. First, it explains the four actions; second, it explains the four things to be treated; then, it explains the four methods that can treat them. Below this are the remaining eight things to be treated and the methods that can treat them, which is leaving home.

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家後設生喜樂有懶墮懈怠等為四。遠離閑居於止觀品有闇昧心等為四。故於出家中於四種所作事中起四種障。為除此故修無常等四想。光明等四想中有二。初明四種所治。后明四想。言三于生有隨動相心為對治此修滅想者。諸有為法生滅還動名生動想。今見彼想名于生有隨動想故。為治此修于滅相離遷動故。或於當來生有數生喜樂名隨動想。為對治此修習滅相。當有不生無欣樂意。雖有兩釋。前解為勝。又不凈想略有二種下。第二逐前難釋中分三。初釋在家初不凈相。次釋出家于無常所修苦想。三釋遠離閑居中修光明想。不凈想。中有三。初列二力。次明二障。后明除此能治法多有所作。思擇者正思量。修習者起修作。釋障中。初辨障。后結之。五障中。近母邑者。數近女。處顯失念者。謂對眾前逢勝顯境。居隱放逸者。獨居屏處縱蕩邪思。通處隱顯由串習力者。由是串習處隱或顯失念放逸。雖勒方便等者修不凈時邪思上勝心隨凈想。七種障者。一本所作事心散亂性者。景雲。根本行欲貪散亂事。泰云。憶本所作業心便散亂。故障修慧。基云。隨作彼事時心生散亂。二本所作事趣作用性者。景雲。行散方便貪也。泰云。憶本所作事業趣向造作。亦障修慧。基云。將作彼事發起欣趣方便作用。三方便作意不善巧性等者。

【現代漢語翻譯】 現代漢語譯本： 在家修行會產生喜樂、懶惰、懈怠等四種障礙。遠離喧囂，獨自居住在修習止觀時，會產生闇昧心等四種障礙。因此，在家修行和出家修行在四種所作之事中會產生四種障礙。爲了消除這些障礙，需要修習無常等四想。光明等四想中有兩種情況。首先闡明四種所要對治的障礙，然後闡明四想。關於第三點，對於『生』有隨動相心，修習『滅想』來對治它。諸有為法（一切由因緣和合而成的法）的生滅和遷動稱為『生動想』。現在見到這種想法，就稱為對於『生』有隨動想。爲了對治它，修習『滅相』，遠離遷動。或者，對於未來的『生』有數次的喜樂，稱為隨動想。爲了對治它，修習『滅相』，心中不應有欣樂之意。雖然有兩種解釋，但前一種解釋更為優勝。另外，『不凈想』略有二種，下面第二部分按照前面的難題進行解釋，分為三個部分。首先解釋在家修行最初的不凈相，其次解釋出家修行在無常中所修的苦想，第三解釋遠離閑居中修習的光明想。『不凈想』中有三個部分：首先列出兩種力量，其次闡明兩種障礙，最後闡明消除這些障礙的能對治之法，其中有很多需要做的事情。『思擇』是指正確的思量，『修習』是指開始修作。在解釋障礙時，首先辨別障礙，然後總結。五種障礙中，『近母邑者』是指經常接近女性。『處顯失念者』是指在眾人面前遇到殊勝的境界而失去正念。『居隱放逸者』是指獨自居住在隱蔽的地方，放縱邪惡的思念。『通處隱顯由串習力者』是指由於串習的力量，無論在隱蔽或顯露的地方都會失去正念和放逸。『雖勒方便等者』是指在修習不凈觀時，邪思勝過正念，心隨順於清凈之想。七種障礙是：一、『本所作事心散亂性者』，景雲解釋為根本是行欲貪散亂之事。泰云解釋為憶念本所作事業，心便散亂，因此障礙修慧。基云解釋為在做那些事情的時候，心中產生散亂。二、『本所作事趣作用性者』，景雲解釋為行散亂的方便貪。泰云解釋為憶念本所作事業，趨向造作，也障礙修慧。基云解釋為將要做那些事情，發起欣趣方便作用。三、『方便作意不善巧性等者』。

【English Translation】 English version: In lay practice, four obstacles arise: joy, laziness, indolence, and so on. When dwelling in solitude, away from distractions, for the practice of shamatha-vipassana (止觀品) [calm abiding and insight meditation], four obstacles arise, such as a darkened mind. Therefore, in both lay and monastic practice, four types of obstacles arise in the four types of activities undertaken. To eliminate these obstacles, one must cultivate the four contemplations on impermanence (anitya 無常) and so on. Among the four contemplations on light (aloka 光明) and so on, there are two aspects. First, clarifying the four types of obstacles to be overcome; second, clarifying the four contemplations. Regarding the third point, to counteract the mind that follows after the arising of existence (bhava 生), one cultivates the contemplation on cessation (nirodha 滅). The arising, ceasing, and moving of all conditioned phenomena (samskrta-dharma 諸有為法) are called the 'thought of arising and moving'. Now, seeing this thought is called following after the arising of existence. To counteract this, one cultivates the aspect of cessation, moving away from change. Alternatively, the repeated joy in future existence is called following after the arising. To counteract this, one cultivates the aspect of cessation, not having any intention of delight. Although there are two explanations, the former is superior. Furthermore, the contemplation on impurity (asubha 不凈) has roughly two types. Below, the second part explains according to the previous difficult points, dividing into three parts. First, explaining the initial contemplation on impurity for lay practitioners; second, explaining the contemplation on suffering (duhkha 苦) cultivated in impermanence for monastic practitioners; third, explaining the contemplation on light cultivated in secluded dwelling. The contemplation on impurity has three parts: first, listing the two powers; second, clarifying the two obstacles; third, clarifying the antidotal dharma that can eliminate these obstacles, which involves many things to do. 'Discernment' (sameness 思擇) refers to correct deliberation; 'cultivation' (bhavana 修習) refers to beginning the practice. In explaining the obstacles, first, distinguish the obstacles, then summarize. Among the five obstacles, 'frequenting the mother's village' refers to frequently approaching women. 'Losing mindfulness in prominent places' refers to losing mindfulness when encountering superior circumstances in front of a crowd. 'Dwelling in seclusion and being indulgent' refers to dwelling alone in a secluded place and indulging in evil thoughts. 'Being in common places, whether hidden or obvious, due to the power of habituation' refers to losing mindfulness and being indulgent due to the power of habituation, whether in hidden or obvious places. 'Although restraining with skillful means, etc.' refers to evil thoughts surpassing right mindfulness when cultivating the contemplation on impurity, with the mind following after the thought of purity. The seven obstacles are: 1. 'The nature of the mind being scattered by the activities originally undertaken': Jingyun explains this as fundamentally engaging in activities of desire and greed that cause scattering. Taiyun explains this as the mind becoming scattered when recalling the activities originally undertaken, thus obstructing the wisdom of cultivation. Jiyun explains this as the mind becoming scattered when doing those things. 2. 'The nature of being inclined to the function of the activities originally undertaken': Jingyun explains this as greed for the means of scattering. Taiyun explains this as recalling the activities originally undertaken and being inclined to create them, which also obstructs the wisdom of cultivation. Jiyun explains this as initiating the function of skillful means with delight when about to do those things. 3. 'The nature of unskillful skillful means of intention, etc.'

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景雲。如今小兒貪心欲取佛僧飲食。不解恭敬勤請問師罪非罪等。基云。如無智者用三寶財。由不恭敬承事師友勤請問故不解方便。四不守根門雖處。空閑猶有染污尋思所亂。五于食不知量身不調適。六尋思。惱亂故。不樂寂止。七身不調故。不修慧品觀察諸法。如是一切所對治法當知總說一門十二一門十四者。景基同云。談二別障。初五后七。名為十二。總別合論更加二總。謂思擇障及修習障。故成十四。泰云。即后七法中不恭敬請根門擾亂。若總為一唯有七法。若別為二及染尋思以為三法。故云十四。釋光明想中有三。初總明此緣法光明。次明十一所治暗障。三顯相違能治白法。如是疑隨逐故者。結初暗障。障礙能遣疑因緣故者。結后三種障。精勤少睡正食身調順觀諦法。不欲雜居如理作意。是能除遣疑之因緣。后三障此。故說為障礙能遣疑。修所成慧所除七法暗者。一惛沈。二掉舉。三喜悅。四怖瞋二種相應等法。五起言尋伺。六不正思惟及心散亂。七邪思構。如其次第七種修慧所除暗障。世間一切種清凈下。釋第四修果。文分為二。初釋二凈。后結成修果。初復分二。初釋第六世間凈支。后釋第七齣世凈支。初文復二。初廣釋相。后結世間清凈唯在正法非諸外道。初文有三。一問列三名。二隨別釋。三結廣教

【現代漢語翻譯】 現代漢語譯本 景雲問道：『現在小孩子貪心想要拿取佛僧的飲食，不明白恭敬，不勤于請教老師，請問這是罪過嗎？』 基法師回答說：『如果愚昧無知的人使用三寶（Triratna）的財物，因為不恭敬承事師長和朋友，不勤于請教問題，所以不瞭解方便之法。 四是不守護根門（Indriya-samvara），雖然身處空閑之地，仍然有染污的尋思所擾亂。 五是對食物不知節量，身體不調和。 六是由於尋思的惱亂，所以不喜歡寂靜止息。 七是身體不調和，所以不能修習慧品（Prajna-skandha），觀察諸法。 像這樣一切所對治的法，應當知道總的說來，一門有十二種，一門有十四種。』 景雲和基法師都認為：『談論兩種不同的障礙，前五種和后七種，合起來稱為十二種。總的和別的合起來討論，再加上兩種總的，就是思擇障和修習障，所以成為十四種。』 泰法師認為：『就是後面七種法中，不恭敬、請教、根門擾亂，如果總的算為一種，就只有七種法。如果分開算為兩種，以及染污的尋思作為三種法，所以說十四種。』 解釋光明想中有三種，首先總的說明這種緣法（Pratītyasamutpāda）的光明，其次說明十一種所要對治的黑暗障礙，第三顯示相反的能夠對治的白色法。 『像這樣疑惑隨逐的緣故』，總結最初的黑暗障礙。 『障礙能夠遣除疑惑的因緣的緣故』，總結後面三種障礙。精勤、少睡、正食、身體調順、觀察真諦之法、不希望雜居、如理作意，是能夠除遣疑惑的因緣。後面三種障礙就是這個，所以說是障礙能夠遣除疑惑。 修所成慧（Bhāvanāmaya-prajñā）所除的七種黑暗：一是惛沈（Styāna），二是掉舉（Auddhatya），三是喜悅（Priti），四是怖畏和瞋恚兩種相應的法，五是生起語言尋伺，六是不正思惟以及心散亂，七是邪思構。 像這樣依次是七種修慧所要去除的黑暗障礙。 『世間一切種清凈』以下，解釋第四種修習的果報。文分為兩部分，首先解釋兩種清凈，然後總結成為修習的果報。首先又分為兩部分，首先解釋第六種世間清凈支，然後解釋第七種出世間清凈支。首先的文又分為三部分，一是提問並列出三種名稱，二是隨著分別解釋，三是總結廣泛的教導。

【English Translation】 English version Jingyun asked: 'Now, young children are greedy and want to take food from Buddhist monks. They do not understand respect and are not diligent in asking teachers for guidance. Is this a sin?' Master Ji replied: 'If ignorant people use the wealth of the Three Jewels (Triratna), because they do not respectfully serve teachers and friends, and are not diligent in asking questions, they do not understand expedient means. Fourth, they do not guard the sense doors (Indriya-samvara). Although they are in a secluded place, they are still disturbed by defiled thoughts. Fifth, they do not know moderation in food, and their bodies are not in harmony. Sixth, because of the disturbance of thoughts, they do not enjoy tranquility and cessation. Seventh, because their bodies are not in harmony, they cannot cultivate the qualities of wisdom (Prajna-skandha) and observe all dharmas. Like this, all the dharmas to be counteracted, it should be known that generally speaking, one category has twelve, and one category has fourteen.' Jingyun and Master Ji both believed: 'Discussing the two different obstacles, the first five and the last seven, together are called twelve. Combining the general and the specific, and adding two general ones, namely the obstacle of deliberation and the obstacle of cultivation, thus becoming fourteen.' Master Tai believed: 'That is, among the last seven dharmas, disrespect, asking questions, and disturbance of the sense doors, if counted as one in general, there are only seven dharmas. If counted separately as two, and defiled thoughts as three dharmas, hence it is said to be fourteen.' Explaining the thought of light has three aspects. First, it generally explains the light of this conditioned dharma (Pratītyasamutpāda). Second, it explains the eleven kinds of dark obstacles to be counteracted. Third, it reveals the opposite white dharmas that can counteract them. 'Because doubt follows like this', summarizes the initial dark obstacle. 'Because the obstacle can eliminate the causes and conditions of doubt', summarizes the last three obstacles. Diligence, little sleep, proper food, harmonious body, observing the truth, not desiring to live in mixed company, and appropriate attention are the causes and conditions that can eliminate doubt. The last three obstacles are this, so it is said that the obstacle can eliminate doubt. The seven kinds of darkness removed by wisdom attained through cultivation (Bhāvanāmaya-prajñā) are: first, lethargy (Styāna); second, agitation (Auddhatya); third, joy (Priti); fourth, fear and anger, two corresponding dharmas; fifth, arising of verbal thought; sixth, improper thinking and mental distraction; seventh, wrong conceptualization. Like this, in order, are the dark obstacles to be removed by the seven kinds of cultivated wisdom. 'All kinds of purity in the world' below, explains the fourth kind of fruit of cultivation. The text is divided into two parts, first explaining the two kinds of purity, and then summarizing it into the fruit of cultivation. First, it is divided into two parts, first explaining the sixth worldly purity branch, and then explaining the seventh supramundane purity branch. The first text is divided into three parts, first asking and listing the three names, second explaining them separately, and third summarizing the extensive teachings.

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不過不增。別釋三中。創得初靜慮未至定名為得三摩地。得根本地名三摩地圓滿。離諸障染別生通慧清凈鮮白名三摩地自在。得三摩地中分四。初釋所治能治別相。次釋得者得近分。三結廣教不過不增。四結世間凈住正法者得。初文有二。初明所治二十法。后顯能治。初文復二。初明二十障。后明四相堪能障法。初文有三。初標次釋后結。三摩地圓滿中有三。初釋十相。次結圓滿入根本地。后結廣教。十相者。一愿勝定滿。二具定勝德。三精勤策勵。四折伏色愛。五善未圓滿修他惡尚勝。六于凈天生心無耽染。七不自卑下策舉增修。八隨順二修。九勸請正法。十于止觀隨生愛樂。三摩地自在中有二。初釋自在相。后結廣教。初文有三。初標雖已圓滿未自在相善觀察故當得自在。次釋四處二十二種相。后彼于如是四處下明自在相。第二文中有二。初列四處。後由剃除鬢髮下釋二十二種相。四處者。一自誓受下劣形相威儀眾具。二自誓受禁制尸羅。三自誓受勤修善法。四為斷眾苦受前三處時應正觀察眾苦隨逐。此四處中前三各起五相。第四處起七相。初處五相者。一剃除鬢髮。二舍俗形好。三著壞色衣。此三相誓受下劣形相所起也。又威儀眾具各一為五。第二處五相者。泰云。總據五相不過二種。一初出家即舍二事是為二

【現代漢語翻譯】 現代漢語譯本 『不過不增』（既不減少也不增加）。分別解釋三種『三摩地』（Samadhi，禪定）。最初獲得初禪的未至定，稱為『得三摩地』。獲得根本定，稱為『三摩地圓滿』。遠離各種障礙和染污，產生特殊的智慧，清凈而鮮明，稱為『三摩地自在』。獲得『三摩地』分為四個部分。首先解釋所要對治的（障礙）和能對治的（方法）的差別和相狀。其次解釋獲得者獲得近分定。第三總結廣泛的教義，既不減少也不增加。第四總結世間清凈安住正法的人能夠獲得。第一部分分為兩部分。首先闡明二十種障礙。然後顯示能對治的方法。第一部分又分為兩部分。首先闡明二十種障礙，然後闡明四種堪能障礙法的相狀。第一部分分為三個部分。首先標出，其次解釋，最後總結。『三摩地圓滿』中有三個部分。首先解釋十種相狀。其次總結圓滿進入根本定。最後總結廣泛的教義。十種相狀是：一、願力殊勝，禪定圓滿。二、具備禪定的殊勝功德。三、精進努力。四、折伏對色界的貪愛。五、雖然自己修習的善法尚未圓滿，但修習其他惡法卻勝過自己。六、對於凈居天（Suddhavasa）的境界，內心沒有耽著和染污。七、不自我貶低，策勵自己增進修習。八、隨順止觀二種修習。九、勸請他人奉行正法。十、對於止觀的修習，隨之產生喜愛和樂於修習的心情。『三摩地自在』中有兩個部分。首先解釋自在的相狀。然後總結廣泛的教義。第一部分分為三個部分。首先標出雖然已經圓滿，但尚未自在的相狀，善於觀察，因此應當獲得自在。其次解釋四處二十二種相狀。然後『他們對於如此四處』以下闡明自在的相狀。第二部分分為兩個部分。首先列出四處。然後『由於剃除鬢髮』以下解釋二十二種相狀。四處是：一、自願接受低劣的形相、威儀和資具。二、自願接受禁制和戒律（Sila）。三、自願接受勤奮修習善法。四、爲了斷除各種痛苦，在接受前三個處所時，應當正確觀察痛苦的隨逐。這四個處所中，前三個處所各自產生五種相狀。第四個處所產生七種相狀。第一個處所的五種相狀是：一、剃除鬢髮。二、捨棄世俗的形貌和美好的裝飾。三、穿著破舊的衣服。這三種相狀是自願接受低劣的形相所產生的。另外，威儀和資具各一種，合起來為五種。第二個處所的五種相狀是，泰文說：總共依據五種相狀，不超過兩種。一、最初出家就捨棄兩種事物，這是兩種。

【English Translation】 English version 'Neither less nor more.' Separately explain the three 'Samadhi' (concentration). Initially attaining the 'unborn' state of the first Dhyana (meditative absorption) is called 'attaining Samadhi.' Attaining the fundamental state is called 'Samadhi perfection.' Being free from all obstacles and defilements, generating special wisdom, pure and bright, is called 'Samadhi freedom.' Attaining 'Samadhi' is divided into four parts. First, explain the differences and characteristics between what is to be treated (obstacles) and what can treat (methods). Second, explain that the one who attains, attains the near-attainment state. Third, summarize the extensive teachings, neither less nor more. Fourth, conclude that those who abide purely in the Dharma in the world can attain it. The first part is divided into two parts. First, clarify the twenty obstacles. Then, reveal the methods that can treat them. The first part is further divided into two parts. First, clarify the twenty obstacles, and then clarify the characteristics of the four aspects of capable obstructing Dharmas. The first part is divided into three parts. First, label, then explain, and finally conclude. 'Samadhi perfection' has three parts. First, explain the ten characteristics. Second, conclude the perfection of entering the fundamental state. Finally, summarize the extensive teachings. The ten characteristics are: 1. The power of vows is supreme, and concentration is complete. 2. Possessing the supreme virtues of concentration. 3. Diligent effort. 4. Subduing attachment to the realm of form. 5. Although one's own practice of good deeds is not yet complete, the practice of other evil deeds surpasses oneself. 6. Regarding the realm of the Pure Abodes (Suddhavasa), the mind has no attachment or defilement. 7. Not belittling oneself, but encouraging oneself to increase practice. 8. Following the two practices of Samatha (calm abiding) and Vipassana (insight). 9. Encouraging others to uphold the Dharma. 10. With regard to the practice of Samatha and Vipassana, a feeling of love and joy arises accordingly. 'Samadhi freedom' has two parts. First, explain the characteristics of freedom. Then, summarize the extensive teachings. The first part is divided into three parts. First, label the characteristics of not yet being free even though already perfected, being good at observing, and therefore one should attain freedom. Second, explain the four places and twenty-two kinds of characteristics. Then, 'They, with regard to these four places,' below, explain the characteristics of freedom. The second part is divided into two parts. First, list the four places. Then, 'Due to shaving the sideburns,' below, explain the twenty-two kinds of characteristics. The four places are: 1. Voluntarily accepting inferior forms, demeanor, and requisites. 2. Voluntarily accepting prohibitions and precepts (Sila). 3. Voluntarily accepting diligent practice of good deeds. 4. In order to eliminate all suffering, when accepting the first three places, one should correctly observe the suffering that follows. Among these four places, the first three places each generate five characteristics. The fourth place generates seven characteristics. The five characteristics of the first place are: 1. Shaving the sideburns. 2. Abandoning worldly appearances and beautiful adornments. 3. Wearing worn-out clothes. These three characteristics are generated by voluntarily accepting inferior forms. In addition, demeanor and requisites each have one characteristic, totaling five. The five characteristics of the second place are, Thai says: In total, based on five characteristics, there are no more than two kinds. 1. Initially leaving home and abandoning two things, these are two kinds.

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相。后修行此有三相初無犯戒。二自無犯故善舉他罪。三于戒有闕作已能悔。景基同釋。一略舍二事之所顯現。二不自懇責他不訶擯。三有犯不輕舉由此缺犯便自懇責。四他擯能悔除。五于舉罪者無恚損惱而自修治。第三處五相。如文自顯第四苦所隨應以七相觀者。泰云。須勘釋論以數七相。景雲惡趣苦為一。生老病死苦又為四。足前為五。愛別離苦為第六。自業所作一切苦因第七。前之三苦各分二為六。自業所作故一切苦因之所隨逐合為一相。即成七相。基又解云。初隨逐處有一相於聖果未能隨證。第二隨逐處有四相謂生老病死。第三隨逐處有一謂愛別離法。第四隨逐處有一謂自業所作。生老病死略有二義。一性逼迫苦苦所攝。對法等說八苦之中前之五苦苦苦攝故。二性遷謝生變于死老變于少病變於強死變于生。故此說為壞苦。隨逐愛別離法非是壞苦。以義攝之此中初苦苦苦所攝。第二第三壞苦所攝。第四一種行苦所攝。自在相中有二。初明如理作意相等自在。後由如是樂斷樂修下結成離染進善自在之相。初中復三。初標便起如理作意。次明依四處起二十二觀故乃成出家及沙門想。后明六修相斷修之相。六相者。一樂斷。二樂修。三不貪著。四無恚害。五無隨惑善守念住。六無增上慢。出世凈中又分為三。初標列五

【現代漢語翻譯】 相（lakṣaṇa）。之後修行此有三相：第一，無犯戒；第二，自己沒有犯戒，卻喜歡揭發他人的罪過；第三，對於戒律有所缺失，做了之後能夠懺悔。景基（Jingji，人名）共同解釋說：第一，略微捨棄兩件事所顯現的；第二，不自我懇切責備，也不訶責擯棄他人；第三，有犯戒行為不輕易揭發，由此缺失犯戒便自我懇切責備；第四，他人擯棄能夠懺悔消除；第五，對於揭發罪過的人沒有怨恨損害，而自我修治。第三處有五相，如文中所顯示。第四，苦所隨應以七相觀察。泰（Tai，人名）說：『需要勘查釋論，以數七相。』景（Jing，人名）說：『惡趣苦為一；生老病死苦又為四，加之前面為五；愛別離苦為第六；自業所作一切苦因為第七。』前面的三種苦各自分為二，成為六種。自業所作所以一切苦因的隨逐合為一相，即成為七相。基（Ji，人名）又解釋說：『最初隨逐處有一相，對於聖果未能隨證。第二隨逐處有四相，指生老病死。第三隨逐處有一，指愛別離法。第四隨逐處有一，指自業所作。』生老病死略有二義：第一，性逼迫苦苦所攝。《對法》（Abhidharma）等說八苦之中，前面的五苦為苦苦所攝。第二，性遷謝，生變于死，老變于少，病變於強，死變于生，因此說為壞苦。隨逐愛別離法不是壞苦，以義攝之，此中初苦為苦苦所攝，第二第三為壞苦所攝，第四一種為行苦所攝。自在相中有二：最初明如理作意相等自在；之後由如是樂斷樂修下，總結成為離染進善自在之相。最初之中又分為三：最初標明便發起如理作意；其次說明依靠四處發起二十二觀，因此成就出家及沙門（śrāmaṇa）想；之後說明六修相，斷修之相。六相是：第一，樂於斷除；第二，樂於修習；第三，不貪著；第四，沒有怨恨損害；第五，沒有隨惑，善於守護念住；第六，沒有增上慢。出世凈中又分為三：最初標列五

【English Translation】 lakṣaṇa (Lakshana). Afterwards, cultivating this has three aspects: first, not violating precepts; second, not violating precepts oneself, yet delighting in exposing the faults of others; third, having deficiencies in precepts, being able to repent after committing them. Jingji (a person's name) jointly explains: first, slightly abandoning what is manifested by two things; second, not earnestly reproaching oneself, nor rebuking and banishing others; third, not lightly exposing violations of precepts, and earnestly reproaching oneself for deficiencies in precepts; fourth, being able to repent and eliminate when banished by others; fifth, not having resentment or harm towards those who expose faults, but cultivating oneself. The third place has five aspects, as shown in the text. Fourth, the suffering that follows should be observed with seven aspects. Tai (a person's name) says: 'It is necessary to examine the commentaries, using the number seven aspects.' Jing (a person's name) says: 'The suffering of evil destinies is one; the suffering of birth, old age, sickness, and death is four, adding up to five; the suffering of separation from loved ones is the sixth; the suffering of all causes created by one's own karma is the seventh.' The first three sufferings are each divided into two, becoming six. The pursuit of all causes of suffering created by one's own karma is combined into one aspect, thus becoming seven aspects. Ji (a person's name) further explains: 'Initially, there is one aspect in the place of pursuit, failing to attain the holy fruit. Secondly, there are four aspects in the place of pursuit, referring to birth, old age, sickness, and death. Thirdly, there is one in the place of pursuit, referring to separation from loved ones. Fourthly, there is one in the place of pursuit, referring to what is created by one's own karma.' Birth, old age, sickness, and death have two meanings: first, the suffering of being compelled by nature is included in suffering. The Abhidharma (Abhidharma) and others say that among the eight sufferings, the first five are included in suffering. Second, the nature changes and decays, birth changes to death, old age changes to youth, sickness changes to strength, death changes to birth, therefore it is said to be the suffering of decay. The pursuit of separation from loved ones is not the suffering of decay, but it is included in the meaning. Among these, the initial suffering is included in suffering, the second and third are included in the suffering of decay, and the fourth is included in the suffering of formation. There are two aspects of freedom: initially, clarifying the freedom of appropriate attention and so on; afterwards, from such delight in abandoning and delight in cultivating, it is concluded as the aspect of freedom from defilement and progress in goodness. Within the initial aspect, it is further divided into three: initially, marking and initiating appropriate attention; secondly, explaining that relying on the four places to initiate twenty-two observations, thus accomplishing the thought of renunciation and śrāmaṇa (shramana); afterwards, explaining the six aspects of cultivation, the aspect of cutting off and cultivating. The six aspects are: first, delighting in cutting off; second, delighting in cultivating; third, not being greedy; fourth, not having resentment or harm; fifth, not having subsequent delusions, being good at guarding mindfulness; sixth, not having arrogance. Within the purity of transcending the world, it is further divided into three: initially, marking and listing five

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門。次隨別釋。三結成凈及教廣義。先得四善根世間清凈已。便能最初入諦現觀。明生暗滅障礙便除。為證通慧思前所得歡喜境事。為斷除障複習如前所得類道。由此遂能入無學位證清凈道及果功德。是名此中略義次第也。入諦現觀中文分為三。初問生起。從世間凈為證出世觀世劣境深生厭惡。二又此住正法者下廣說厭患安住心想。后結此二想各二十種更無過增。廣辨厭患安住相中。文分為二。初二初明於五處所以二十相思惟厭患。復有五因二十種相下明心安住。初中有三。初列五處次此中略有三種下辨二十相。后如是彼由厭俱行相下結成厭相。五處者。一於己雜染相應。二於己清凈不相應。三於己雜染相應過患。四於己清凈不相應過患。五於己清凈見難成辦。於此五處心俱厭患。依五處二十相者。初三處各三相。第四處有五種。第五處有五。合前為十九。又復發起堅固精進下合於五處總為一相。並前二十也。雜染相應有三者。泰云。總明前雜染三種共相應。不以別配屬。景雲。一未調未順而死雜染相應。阿羅漢死名調柔死遠離雜染。令不調而死故雜染相應。餘二可解。基云。謂雜染體與己相應故。一未離不調死聖者離故。二當墮煩惱坑三現行惡業當生惡處。此隨所應即煩惱業生三種雜染。清凈不相應者。謂涅槃定慧

【現代漢語翻譯】 現代漢語譯本： 門。接下來分別解釋。三是總結形成清凈以及教義的廣泛意義。首先獲得四善根（指向解脫的四個準備階段）的世間清凈之後，便能最初進入諦現觀（對真理的直接體驗）。光明生起，黑暗消滅，障礙便被去除。爲了驗證通達智慧，回憶之前所獲得的歡喜境界。爲了斷除障礙，再次修習如前所得的同類道。由此就能進入無學位（阿羅漢果位），證得清凈道以及果位的功德。這是此處的簡略意義次第。 進入諦現觀，文中分為三部分。首先是提問生起。從世間清凈，爲了驗證出世間的觀察，對世間的低劣境界深深產生厭惡。第二部分是『又此住正法者』（又，住于正法的人）以下，廣泛地講述厭患和安住的心想。最後總結這兩種想法各有二十種，不會更多。廣泛辨析厭患和安住的相狀，文中分為兩部分。首先是最初的兩個『初』，說明在五個方面，用二十種相來思維厭患。『復有五因二十種相』（又有五種原因，二十種相）以下，說明心的安住。最初的部分有三點。首先列出五個方面，其次是『此中略有三種』（這裡簡略有三種）以下，辨析二十種相。最後是『如是彼由厭俱行相』（像這樣，他們由厭惡共同執行的相）以下，總結形成厭惡之相。五個方面是：一，與自己的雜染相應。二，與自己的清凈不相應。三，與自己的雜染相應所帶來的過患。四，與自己的清凈不相應所帶來的過患。五，自己認為清凈難以成就。對於這五個方面，內心都產生厭惡。 依據五個方面，有二十種相。最初三個方面各有三種相，第四個方面有五種，第五個方面有五種，加起來是十九種。『又復發起堅固精進』（又發起堅定精進）以下，將五個方面總合為一種相，加上之前的十九種，總共是二十種。雜染相應有三種，泰法師說，總的說明前面的三種雜染共同相應，不特別地進行分配。景法師說，一，沒有調伏、沒有順從就死亡，與雜染相應。阿羅漢的死亡稱為調柔死，遠離雜染。因為沒有調伏就死亡，所以與雜染相應。其餘兩種可以理解。基法師說，指的是雜染的本體與自己相應，所以一，沒有脫離不調伏而死亡，聖者已經脫離了這種狀態。二，應當墮入煩惱的深坑。三，現在正在做的惡業，應當會生到惡處。這三種分別對應煩惱、業、生三種雜染。清凈不相應指的是涅槃、定、慧。

【English Translation】 English version: Gate. Next, explain them separately. Third, conclude and form the purity and the broad meaning of the teachings. Having first obtained the worldly purity of the four good roots (the four preparatory stages for liberation), one can initially enter the direct realization of the Truth (諦現觀, Dì xiàn guān). Light arises, darkness disappears, and obstacles are removed. To verify the attainment of wisdom, one recalls the joyful states previously obtained. To eliminate obstacles, one practices again the similar path obtained before. Thus, one can enter the state of no-more-learning (阿羅漢果位, Ā luó hàn guǒ wèi), realize the pure path, and the merits of the fruit. This is the brief meaning and sequence here. Entering the direct realization of the Truth, the text is divided into three parts. First is the question of arising. From worldly purity, to verify the supramundane observation, one deeply generates aversion to the inferior states of the world. The second part is from '又此住正法者' (Yòu cǐ zhù zhèng fǎ zhě, Moreover, those who abide in the correct Dharma) onwards, extensively explaining the thoughts of aversion and abiding. Finally, it concludes that each of these two thoughts has twenty types, no more. In extensively distinguishing the characteristics of aversion and abiding, the text is divided into two parts. First are the initial two '初' (chū, beginning), explaining that in five aspects, one contemplates aversion with twenty characteristics. From '復有五因二十種相' (Fù yǒu wǔ yīn èrshí zhǒng xiāng, Again, there are five causes and twenty characteristics) onwards, it explains the abiding of the mind. The initial part has three points. First, it lists the five aspects; second, from '此中略有三種' (Cǐ zhōng lüè yǒu sān zhǒng, Here, there are briefly three types) onwards, it distinguishes the twenty characteristics. Finally, from '如是彼由厭俱行相' (Rú shì bǐ yóu yàn jù xíng xiāng, Thus, they are characterized by aversion) onwards, it concludes the characteristics of aversion. The five aspects are: one, corresponding to one's own defilements. Two, not corresponding to one's own purity. Three, the faults arising from corresponding to one's own defilements. Four, the faults arising from not corresponding to one's own purity. Five, one considers purity difficult to achieve. Regarding these five aspects, the mind generates aversion. Based on the five aspects, there are twenty characteristics. The first three aspects each have three characteristics, the fourth aspect has five types, and the fifth aspect has five types, totaling nineteen. From '又復發起堅固精進' (Yòu fù fā qǐ jiāngù jīngjìn, Again, generating firm and steadfast diligence) onwards, it combines the five aspects into one characteristic, adding to the previous nineteen, totaling twenty. Corresponding to defilements has three types. Master Tai said that it generally explains that the previous three types of defilements correspond together, without specifically assigning them. Master Jing said that one, dying without being tamed or compliant corresponds to defilements. The death of an Arhat is called a tamed death, far from defilements. Because one dies without being tamed, it corresponds to defilements. The other two can be understood. Master Ji said that it refers to the essence of defilements corresponding to oneself, so one, dying without being liberated from untamedness, the sage has already escaped this state. Two, one should fall into the pit of afflictions. Three, the evil deeds currently being done should lead to rebirth in evil realms. These three correspond to the three types of defilements: afflictions, karma, and rebirth. Not corresponding to purity refers to Nirvana (涅槃, Niè pán), Samadhi (定, Dìng), and Wisdom (慧, Huì).

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勝清凈法體己身無故名不相應。雜染相應過患者。由與雜染體相應便生三種過患。一者生老病苦之根本故。二無暇處。三於一切處生四相所迫諸無常性。清凈不相應過患者。由與清凈體不相應故便過患生。於己清凈見難成辦者。謂清凈法見於己身難可成辨。一若舍凈法而不修為其終不能任運自起作為能獲得。二清凈法外于余世事尚非請他而能成辨況清凈事。三于清凈決定應作由心未凈于其未脫。四非於現在不作諸惡即名清凈已得永離煩惱熾然。若無聖道惡業不盡故。五由清凈道圓滿證得觀可清凈。若不證得學無學道觀修不凈。第二十相中有四又字。初一于染污凈體相應不相應。第二又字于染凈相應不相應過患。下二又字於前第五難成辨思惟之相。第二有二十相心安住中有三。初標五因二十種相之所攝受令于涅槃心安住相。次別釋五因。后彼于爾時由此五因下結成安住。別釋五因等中分二。初明五因。次謂于空無愿等下釋二十相。五因中有三。一問二釋三結。五因依逆次說五因者。一四善根創能通達觀四諦故。二所依定即四善根所依止定。三即此定前四念住等五停心觀等能入境界。四此等觀前修四聖種六隨念等名能攝受加行資糧五即於此前受持三藏親近和上及阿阇梨能受教誡。加行思惟名為最初攝受方便。故說五觀依逆

【現代漢語翻譯】 現代漢語譯本 『勝清凈法體己身無故名不相應』。意思是說，如果自身沒有清凈的法體，那麼『勝』（殊勝）和『清凈』這兩個名稱與自身是不相應的。 『雜染相應過患者』。如果與雜染的本體相應，就會產生三種過患：第一，是產生生、老、病、死等痛苦的根本原因；第二，沒有閑暇修習佛法；第三，在一切地方都會受到生、老、病、死四相的逼迫，充滿無常。 『清凈不相應過患者』。如果與清凈的本體不相應，就會產生過患，難以成就對自身清凈的認知。也就是說，難以在自身上辨別清凈的法。 第一，如果捨棄清凈的佛法而不去修習，那麼最終就不能夠自然而然地生起作用，從而獲得清凈。 第二，在清凈的佛法之外，對於世俗的事情尚且不能不請求他人幫助就能辦成，更何況是清凈的事情呢？ 第三，對於清凈的事情，本來應該決定去做，但是由於內心沒有清凈，所以還沒有解脫。 第四，不能認為現在不做各種惡事，就叫做已經得到清凈，永遠脫離了煩惱的熾盛。如果沒有聖道，惡業就不會窮盡。 第五，只有通過清凈的道圓滿證得，才能觀察到清凈。如果沒有證得有學道和無學道，那麼觀察到的就是不凈。 第二十相中有四個『又』字。第一個『又』字，是指染污和清凈的本體相應與不相應。第二個『又』字，是指染污和清凈相應與不相應的過患。下面的兩個『又』字，是指前面第五個難以成就的思惟之相。 第二十相中，心安住有三種含義。首先，標明五種原因，這五種原因被二十種相所攝受，從而使心安住在涅槃（Nirvana，寂滅）的狀態。 其次，分別解釋這五種原因。然後，『彼于爾時由此五因』，總結成就安住的狀態。 在分別解釋五種原因等內容中，分為兩個部分。首先，闡明五種原因。其次，『謂于空無愿等』，解釋二十種相。 五種原因中有三個部分：一問，二釋，三結。五種原因按照逆向的順序來說明：第一，四善根（Four roots of goodness）最初能夠通達和觀察四諦（Four Noble Truths）。 第二，所依定，也就是四善根所依止的禪定。第三，這個禪定之前，有四念住（Four foundations of mindfulness）等五停心觀（Five kinds of contemplation），能夠進入境界。 第四，這些觀之前，修習四聖種（Four noble lineages）、六隨念（Six recollections）等，叫做能夠攝受加行的資糧。第五，就在這之前，受持三藏（Tripiṭaka，佛教經典），親近和尚（Upadhyaya，親教師）以及阿阇梨（Acarya，軌範師），能夠接受教誡。加行思惟，叫做最初攝受的方便。所以說五觀按照逆向的順序。

【English Translation】 English version 'Superior purity of the Dharma body, one's own self without cause, the name is not corresponding.' This means that if one does not have a pure Dharma body, then 'superior' and 'purity' are not corresponding to oneself. 'The fault of corresponding to defilement.' If one corresponds to the essence of defilement, three faults will arise: first, it is the root cause of suffering such as birth, old age, sickness, and death; second, there is no leisure to practice the Dharma; third, in all places, one will be oppressed by the four characteristics of birth, old age, sickness, and death, full of impermanence. 'The fault of not corresponding to purity.' If one does not correspond to the essence of purity, faults will arise, making it difficult to achieve the recognition of one's own purity. That is to say, it is difficult to discern the pure Dharma in oneself. First, if one abandons the pure Dharma and does not practice it, then ultimately one will not be able to naturally arise and act, thereby obtaining purity. Second, apart from the pure Dharma, one cannot accomplish even worldly matters without asking for help from others, let alone pure matters? Third, one should be determined to do pure things, but because the mind is not pure, one has not yet been liberated. Fourth, one cannot think that not doing various evil deeds now is called having attained purity and being forever free from the intensity of afflictions. If there is no noble path, evil karma will not be exhausted. Fifth, only through the complete attainment of the pure path can one observe purity. If one has not attained the path of learning and the path of no-learning, then what is observed is impurity. In the twentieth aspect, there are four 'again' words. The first 'again' refers to the correspondence and non-correspondence of the essence of defilement and purity. The second 'again' refers to the faults of corresponding and not corresponding to defilement and purity. The following two 'again' words refer to the fifth aspect of difficult-to-achieve contemplation mentioned earlier. In the twentieth aspect, the abiding of the mind has three meanings. First, it indicates the five causes, which are encompassed by the twenty aspects, thereby causing the mind to abide in the state of Nirvana (extinction). Second, it separately explains the five causes. Then, 'He at that time, by these five causes,' summarizes the state of achieving abiding. In the content of separately explaining the five causes, it is divided into two parts. First, it clarifies the five causes. Second, 'That is, in emptiness, without desire, etc.,' it explains the twenty aspects. The five causes have three parts: a question, an explanation, and a conclusion. The five causes are explained in reverse order: first, the four roots of goodness (Four roots of goodness) are initially able to understand and observe the Four Noble Truths (Four Noble Truths). Second, the dependent concentration, which is the concentration on which the four roots of goodness rely. Third, before this concentration, there are the four foundations of mindfulness (Four foundations of mindfulness) and the five kinds of contemplation (Five kinds of contemplation), which can enter the realm. Fourth, before these contemplations, practicing the four noble lineages (Four noble lineages), the six recollections (Six recollections), etc., is called the resources that can encompass the practice. Fifth, just before this, upholding the Tripiṭaka (Tripiṭaka, Buddhist scriptures), being close to the Upadhyaya (Upadhyaya, preceptor) and the Acarya (Acarya, teacher), and being able to receive teachings. Practicing contemplation is called the initial means of encompassing. Therefore, it is said that the five contemplations are in reverse order.

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次說。依上五因起二十相者。依初因有六相依第二因有四相。依第三因有二相。依第四因有五相。依第五因有三相。初因有六相者。一微細現行有間無間隨轉我慢俱行心相。此于空等前方便起能障現觀作意正達。有間我慢者謂第六識俱。無間我慢者謂第七識俱。此皆俱生故名微細。其分別者前遠資糧已折伏故。二既通達已。任運作意心中。隨其所應能善棄捨前二我慢令無間滅。此令染意不行之義。三依無間滅以無常等行如是思惟。四由此作意乃至平等智生。五彼于爾時我慢等滅證心一境性。六便自思惟我已證此如實了知。依第二因四相者。一先世間道得定圓滿亦得自在謂入住出。二於此諸相安住其心入諦現觀。三若得此定未滿自在思惟止舉舍相。四安住其心。第三因中二相者。一阿那般那念。二諸念住。第四因中有五者。一遠離非所行處。二既遠離已樂斷樂修。三于晝夜分觀自他衰盛等事心生厭患。四修六隨念。五住四聖種第五因三相者。加行方便為二。正加行為一。第二門離諸障礙中有三。初標列二障。次隨別釋后如是二處十種善巧下結成離障及與廣義不過不增。別釋障中。初明二處十一種障。后又此二障下於此二處起十善巧。行處障中有六。一棄捨善品數與眾會。此如對法說名障礙不善。雋師釋云。眾僧數集即妨

【現代漢語翻譯】 現代漢語譯本 其次是說，依據以上五種原因產生二十種現象：依據第一種原因有六種現象，依據第二種原因有四種現象，依據第三種原因有兩種現象，依據第四種原因有五種現象，依據第五種原因有三種現象。 第一種原因有六種現象：一是微細的現行，有間斷和無間斷地隨順、運轉，與我慢（認為自我的存在）同時生起的心相。這在空性等等之前的方便法生起時，能夠障礙現觀（直接證悟真理）的作意（心理活動）和正確的通達。『有間』的我慢是指與第六識（意識）同時生起的，『無間』的我慢是指與第七識（末那識）同時生起的。這些都是俱生（與生俱來）的，所以稱為『微細』。之所以有分別，是因為之前的遙遠資糧已經摺伏了我慢。 二是已經通達之後，在任運（自然而然）的作意心中，隨其所應，能夠很好地捨棄之前的兩種我慢，使其無間斷地滅除。這是使染污的意念不再執行的意思。 三是依據無間斷的滅除，以無常等等的行相這樣思惟。 四是由於這種作意，乃至平等智（對一切事物平等看待的智慧）產生。 五是他在那個時候，我慢等等滅除，證得心一境性（心與所觀對像合一的狀態）。 六是便自己思惟：『我已經證得了這個，如實地了知了。』 依據第二種原因有四種現象：一是先前的世間道（通往解脫的道路）得到禪定圓滿，也得到自在，即能自由地進入、安住、和出離禪定。 二是在這些現象中安住其心，進入諦現觀（對真理的直接觀察）。 三是如果得到這種禪定，但還沒有完全自在，就思惟止、舉、舍（停止、提起、放下）的行相。 四是安住其心。 第三種原因中有兩種現象：一是阿那般那念（Anapanasati，入出息念），二是諸念住（Smrti-upasthana，四念住）。 第四種原因中有五種現象：一是遠離非所行處（不應該去的地方）。 二是已經遠離之後，樂於斷除惡行，樂於修習善行。 三是在晝夜觀察自己和他人衰弱和強盛等等的事情，心中產生厭患。 四是修習六隨念（六種隨唸的事項）。 五是安住於四聖種（四種高尚的生活方式）。 第五種原因中有三種現象：加行方便為二，正加行為一。 第二門，遠離各種障礙中有三種：首先標列兩種障礙，其次分別解釋，然後在『如是二處十種善巧』下總結成就離障以及廣義，不多不少。 分別解釋障礙中，首先說明二處十一種障礙，然後『又此二障』下，在這兩個地方生起十種善巧。 行處障（行為場所的障礙）中有六種：一是棄捨善品，數量與眾會（僧團）。這如《對法》所說，名為障礙不善。雋師解釋說：『眾僧聚集，就妨礙了…』

【English Translation】 English version Next, it is said that based on the above five causes, twenty phenomena arise: based on the first cause, there are six phenomena; based on the second cause, there are four phenomena; based on the third cause, there are two phenomena; based on the fourth cause, there are five phenomena; and based on the fifth cause, there are three phenomena. The first cause has six phenomena: first, subtle active tendencies, intermittently and continuously following and operating, with the mind associated with 'I-conceit' (thinking of the existence of self). This, when the preliminary practices before emptiness and so on arise, can obstruct the 'attention' (mental activity) of 'direct perception' (direct realization of truth) and correct understanding. 'Intermittent' I-conceit refers to that which arises simultaneously with the sixth consciousness (consciousness), and 'continuous' I-conceit refers to that which arises simultaneously with the seventh consciousness (Manas). These are all 'co-born' (innate), so they are called 'subtle'. The reason for the distinction is that the previous distant resources have already subdued I-conceit. Second, after having understood, in the mind of 'effortless' (natural) attention, according to what is appropriate, one can skillfully abandon the previous two types of I-conceit, causing them to cease without interruption. This means preventing defiled thoughts from operating. Third, based on uninterrupted cessation, contemplate in this way with the characteristics of impermanence and so on. Fourth, due to this attention, until 'equal wisdom' (wisdom that sees all things equally) arises. Fifth, at that time, his I-conceit and so on cease, and he realizes the 'one-pointedness of mind' (the state where the mind and the object of contemplation become one). Sixth, he then thinks to himself: 'I have already realized this, and I truly know it.' Based on the second cause, there are four phenomena: first, the previous 'worldly path' (the path to liberation) attains the perfection of 'samadhi' (meditative concentration) and also attains freedom, that is, the ability to freely enter, abide in, and exit samadhi. Second, abiding in these phenomena, one enters 'direct perception of truth' (direct observation of truth). Third, if one attains this samadhi but is not yet completely free, one contemplates the characteristics of stopping, lifting, and letting go (cessation, arousal, and equanimity). Fourth, abide in that mind. In the third cause, there are two phenomena: first, 'Anapanasati' (mindfulness of breathing), and second, the 'foundations of mindfulness' (Smrti-upasthana, the four foundations of mindfulness). In the fourth cause, there are five phenomena: first, avoiding 'places that are not suitable' (places one should not go). Second, having avoided them, one delights in abandoning evil deeds and delights in cultivating good deeds. Third, observing the decline and prosperity of oneself and others day and night, one develops aversion in the mind. Fourth, cultivate the 'six recollections' (six things to be mindful of). Fifth, abide in the 'four noble lineages' (four noble ways of life). In the fifth cause, there are three phenomena: the preliminary practice is two, and the actual practice is one. In the second section, there are three aspects to being free from various obstacles: first, listing the two obstacles; second, explaining them separately; and then, under 'ten skillful means in these two places', summarizing the achievement of freedom from obstacles and the broad meaning, neither too much nor too little. In the separate explanation of obstacles, first explain the eleven obstacles in two places, and then, under 'also these two obstacles', generate ten skillful means in these two places. In the 'obstacles of places of conduct' (obstacles in places of behavior), there are six: first, abandoning good qualities, the number and assembly of the 'Sangha' (monastic community). As stated in the 'Abhidharma' (Buddhist philosophical texts), this is called an obstacle to unwholesomeness. Master Jun explains: 'The gathering of the Sangha hinders...'

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三學故名不善。二愛重飲食。三兼前二處好營衣缽。泰云兼前二處者而眾共居等。四好樂談話。五于晝夜樂睡樂言。六好共他居。言樂與第二共住者。謂不樂獨住亦可樂與本二共住。住處障有五。初四即不隨順性第五或於晝夜多諸諠逸下合為一種。名於二處十一種障。或行處合為一定之方便名為行處。住處障有十。初四即不隨順性。五晝分諠逸。六夜多眾苦。七多怖畏。八多災癘。九眾具匱乏不可愛樂十惡友攝持無諸善友。五失相應臥具者。指如聲聞地。多定樂中有六。修止舉舍入住出。多思擇中有四。謂勝善慧名思擇者。此出思擇體。下明四善巧。一于晝夜分了知善惡增長衰損。二于晝夜由習衣服等善惡衰退如實了知。三思擇為依于不善法驅擯遠離。四于善能修。此四足前六為十善巧。第三為證通慧思歡喜事有三。一問二釋三結。釋中有四喜。一於四證凈生喜。二于因增上生及決定勝生喜。三無嫉妒故於他同類得此二事者亦生歡喜。四念有恩者發生歡喜。第四修習如所得道中。問釋結。釋中。初明四法為依。后明五法圓滿。四法者。一心極思慕出離樂欲何當具足住如阿羅漢。二如是樂欲生已發勒精進修三十七菩提分法。三勤精進故心樂遠離。四由前三已不生喜足求住勝法。后令五法修習圓滿者。一于歡喜修得圓滿能

【現代漢語翻譯】 三學（戒、定、慧）因此被稱為不善。二愛是過分注重飲食。三兼顧前兩者，喜歡經營衣缽。泰注說，『兼顧前兩者』是指喜歡與大眾共同居住等。四是喜歡談話。五是晝夜都喜歡睡覺和說話。六是喜歡與他人同住。『喜歡與第二者同住』是指不喜歡獨住，也可能喜歡與前兩者同住。住所的障礙有五種：前四種是不隨順本性，第五種是晝夜多喧鬧安逸，下面合為一種，稱為二處十一種障礙。或者行處合為一個一定的方便，稱為行處。住所的障礙有十種：前四種是不隨順本性。五是白天喧鬧安逸。六是夜晚多痛苦。七是多恐怖畏懼。八是多災病瘟疫。九是生活物資匱乏，不可喜愛。十是被惡友攝持，沒有善友。五失相應臥具，指的是如《聲聞地》所說。多定樂中有六種：修止、舉、舍、入住、出。多思擇中有四種：即殊勝的善慧，稱為思擇。這裡指出思擇的本體。下面說明四種善巧。一是在晝夜分清楚地知道善惡的增長和衰損。二是在晝夜由於習慣衣服等，如實地知道善惡的衰退。三是思擇依靠于不善法，驅逐並遠離它。四是對善法能夠修習。這四種加上前面的六種，合為十種善巧。第三是為證明通慧而歡喜的事情有三種：一問，二釋，三結。解釋中有四種歡喜：一是對四種證凈（戒清凈、定清凈、慧清凈、解脫清凈）生歡喜。二是對因的增長和決定勝生歡喜。三是沒有嫉妒，所以對他人同類得到這兩種事也生歡喜。四是憶念有恩者而發生歡喜。第四是在修習如所得道中，有問、釋、結。解釋中，先說明四法作為依靠，后說明五法圓滿。四法是：一心極度思慕出離的快樂，希望何時能夠具足像阿羅漢一樣安住。二是如此的快樂生起后，發奮努力精進地修習三十七菩提分法。三是勤奮精進的緣故，內心喜歡遠離。四是由於前面的三種，已經不生喜足，而尋求安住殊勝的法。後面是使五法修習圓滿：一是在歡喜的修習中得到圓滿。

【English Translation】 The three learnings (Śīla, Samādhi, and Prajñā) are therefore called unwholesome. The second love is excessive attachment to food and drink. The third combines the previous two, liking to manage robes and bowls. The Thai commentary says, 'combining the previous two' refers to liking to live with the community, etc. The fourth is liking to talk. The fifth is liking to sleep and talk day and night. The sixth is liking to live with others. 'Liking to live with the second' means not liking to live alone, and may also like to live with the previous two. There are five obstacles to dwelling: the first four are not in accordance with one's nature, and the fifth is much noise and ease day and night, which are combined into one below, called eleven obstacles in two places. Or the place of practice is combined into a fixed means, called the place of practice. There are ten obstacles to dwelling: the first four are not in accordance with one's nature. The fifth is noise and ease during the day. The sixth is much suffering at night. The seventh is much fear and dread. The eighth is many disasters and plagues. The ninth is a lack of supplies and not lovable. The tenth is being held by bad friends and having no good friends. The five lost corresponding bedding refers to what is said in the Śrāvakabhūmi. There are six kinds of much delight in samādhi: cessation, elevation, relinquishment, entering, abiding, and exiting. There are four kinds of much deliberation: namely, superior good wisdom, called deliberation. This points out the substance of deliberation. Below are explained the four skillful means. First, to clearly know the increase and decrease of good and evil day and night. Second, to truly know the decline of good and evil day and night due to habits of clothing, etc. Third, to deliberate and rely on unwholesome dharmas, driving them away and staying far from them. Fourth, to be able to cultivate wholesome dharmas. These four, together with the previous six, make up the ten skillful means. The third is that there are three things to rejoice in to prove penetrating wisdom: first, the question; second, the explanation; and third, the conclusion. In the explanation, there are four kinds of joy: first, joy arises from the four kinds of pure proofs (purity of morality, purity of concentration, purity of wisdom, and purity of liberation). Second, joy arises from the increase of causes and the decisive victory. Third, there is no jealousy, so joy also arises for others of the same kind who obtain these two things. Fourth, joy arises from remembering those who have been kind. Fourth, in the cultivation of the path as obtained, there is a question, explanation, and conclusion. In the explanation, first, the four dharmas are explained as reliance, and then the five dharmas are explained as complete. The four dharmas are: first, the mind intensely yearns for the joy of renunciation, hoping to be able to abide fully like an Arhat. Second, after such joy arises, one strives diligently to cultivate the thirty-seven factors of enlightenment (bodhipakṣadharma). Third, because of diligent effort, the mind delights in detachment. Fourth, because of the previous three, one no longer feels satisfied and seeks to abide in superior dharmas. The following is to make the cultivation of the five dharmas complete: first, to attain completeness in the cultivation of joy.

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離欲界。二最極損減方便道理煩惱斷故斷色無色界煩惱獲得勝道喜悅圓滿。三遠離粗重。四獲得輕安。亦可三由前進斷上界修惑故得輕安。四由輕安故生身心清涼極所攝受。五得金剛定。第五證清凈道等中。有三。初牒問。次釋。后總結成。道滿無上無勝。釋中有二。一別釋道果功德。二能成廣教。前中復二。初別釋三。后總結之。前中。先明果。次明道。后明功德。取雜染品者。謂煩惱。行雜染品者。謂業。十無學所攝五無學蘊等者。正語業命攝戒蘊。正念正定定蘊。正見正思惟正精進主伴相從攝慧蘊。勝解數是正解脫為解脫蘊第十正智攝解脫蘊智見蘊。即是盡無生智。見法明白名為智見。無學正見名為慧身。故有差別。十過失中。初依外慾發愁嘆邪語正語能治。二依內不護根。由此起身邪業。正業能治。三愛味樂住過失者。謂由貪愛味發於身語名為邪命。正命能治。四行住放逸過失。正精為治。五外道不共。即彼各別邪見所起語言。六邪見所起尋思。並正思惟無治。七邪見所起追求者是邪念。正念為治。其能起邪見。正見為治。亦可邪見為一過失。語言尋思為一。追求為一。以能治所治相當說故。八依靜慮邊際過失者。景雲。第四靜慮名為邊際。計第四定以為涅槃故。言過失。正定為治。泰云。近分名邊際。多依

【現代漢語翻譯】 現代漢語譯本 離欲界（Kāmadhātu）。二、最極損減方便道理煩惱斷故，斷色無色煩惱，獲得勝道喜悅圓滿。三、遠離粗重。四、獲得輕安。亦可說，前三者由前進斷上界修惑故得輕安。四、由輕安故，身心清涼極所攝受。五、得金剛定（Vajrasamādhi）。 第五，證清凈道等中，有三部分：初、牒問；次、解釋；后、總結成。道滿無上無勝。解釋中有二：一、分別解釋道果功德；二、能成就廣教。前一部分又分為二：初、分別解釋三者；后、總結之。前一部分中，先闡明果，次闡明道，后闡明功德。 『取雜染品』，指的是煩惱。『行雜染品』，指的是業。『十無學所攝五無學蘊等』，指的是：正語、正業、正命所攝的戒蘊；正念、正定所攝的定蘊；正見、正思惟、正精進主伴相從所攝的慧蘊；勝解數是正解脫，為解脫蘊；第十正智所攝的解脫蘊智見蘊，即是盡無生智。見法明白名為智見，無學正見名為慧身，故有差別。 十過失中，第一，依外慾發愁嘆邪語，正語能治。第二，依內不護根，由此起身邪業，正業能治。第三，愛味樂住過失，指的是由貪愛味發於身語，名為邪命，正命能治。第四，行住放逸過失，正精進為治。第五，外道不共，即彼各別邪見所起語言。第六，邪見所起尋思，並正思惟無治。第七，邪見所起追求，是邪念，正念為治。其能起邪見，正見為治。也可將邪見作為一個過失，語言尋思作為一個，追求作為一個，因為能治與所治相當的緣故。第八，依靜慮邊際過失，景雲：『第四靜慮名為邊際，計第四定以為涅槃故，言過失。』正定為治。泰云：『近分名邊際，多依。』

【English Translation】 English version Leaving the Desire Realm (Kāmadhātu). Second, because of the ultimate reduction of expedient means and the severance of afflictions, severing afflictions in the Form and Formless Realms, and attaining the complete joy of the superior path. Third, being far from coarseness. Fourth, attaining lightness and ease. It can also be said that the first three are due to advancing and severing the afflictions of cultivation in the upper realms, thus attaining lightness and ease. Fourth, because of lightness and ease, the body and mind are extremely refreshed and embraced. Fifth, attaining the Vajra Samadhi (Vajrasamādhi). Fifth, in the attainment of the pure path, there are three parts: first, quoting the question; second, explaining; and third, summarizing. The path is full, unsurpassed, and unequaled. The explanation has two parts: first, separately explaining the merits of the path's fruit; and second, being able to accomplish extensive teachings. The first part is further divided into two: first, separately explaining the three; and second, summarizing them. In the first part, first clarify the fruit, then clarify the path, and then clarify the merits. 『Taking the defiled category』 refers to afflictions. 『Practicing the defiled category』 refers to karma. 『The five aggregates included in the ten non-learnings』 refers to: the aggregate of morality included in right speech, right action, and right livelihood; the aggregate of concentration included in right mindfulness and right concentration; the aggregate of wisdom included in right view, right thought, and right effort, with the principal and accompanying aspects; the number of supreme understanding is right liberation, which is the aggregate of liberation; the aggregate of knowledge and vision of liberation included in the tenth right knowledge, which is the knowledge of the exhaustion of rebirth. Seeing the Dharma clearly is called knowledge and vision, and the non-learning right view is called the body of wisdom, so there is a difference. Among the ten faults, first, relying on external desires to generate sorrow, lamentation, and wrong speech, right speech can cure. Second, relying on internal non-protection of the senses, thereby causing wrong actions of body, right action can cure. Third, the fault of craving, savoring, and delighting in dwelling refers to generating actions of body and speech due to craving and savoring, which is called wrong livelihood, right livelihood can cure. Fourth, the fault of negligence in walking, staying, and being unrestrained, right effort cures. Fifth, non-common to external paths, that is, the language arising from their respective wrong views. Sixth, thoughts arising from wrong views, and right thought cannot cure. Seventh, the pursuit arising from wrong views is wrong mindfulness, right mindfulness cures. That which can give rise to wrong views, right view cures. It can also be considered that wrong view is one fault, language and thought are one, and pursuit is one, because the curable and the cured are corresponding. Eighth, relying on the fault of the boundary of meditative concentration, Jingyun: 『The fourth meditative concentration is called the boundary, considering the fourth concentration as Nirvana, hence the fault.』 Right concentration cures. Taiyun: 『The near-division is called the boundary, mostly relying on.』

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近分名邊際過失。九緣起所攝發起取雜染品過失者。執彼愛取取凈為清凈因。以正智為治。十發起行雜染品過失。又取無明所發以為解脫因。即以正解脫為對除。

第二十一卷

聲聞地

上來辨通行三地訖。自下明別行三地。或上三方便行。下三根本行也。根本行中。從劣向勝次第明之。諸佛聖教為上首。從師友所聞此教聲。展轉修證。求出世間。小行小果。故名聲聞。如是聲聞。種姓發心修行得果。一切總說為聲聞地。

初瑜伽處等。簡餘二乘。三乘皆有初瑜伽處故。有四處。一種姓。二數取趣。三安立。四世出世。於此四中種姓為先。故言初也。瑜伽是觀行。種姓是觀行種子。種子能為現行觀行作所依處。故言初瑜伽處種姓地。

初瑜伽中有其三地。一種姓地。二趣入地。三出離想地。從初標名名種姓瑜伽。故總頌云姓等。此卷解性地趣入地了。下之四卷解出離地。大意。種姓即是成姓種性。趣入即是發心趣求聖道方便。出離即據已入聖道。其中非無通明諸義。安舊論中。今此趣入發心地。出離名行方便地。就種姓地中。初標四門。釋釋初門中有種子。法由現有故等者。景雲。由無姓來於所依中唸唸現成聲聞種姓無漏種子。遇緣即生。見道無漏漸入涅槃。泰云。法爾種子。非當有

【現代漢語翻譯】 現代漢語譯本： 『近分名邊際過失』（接近於果位的修行者所犯的細微過失）。『九緣起所攝發起取雜染品過失』（被九種緣起所包含的，由發起、取等行為導致的雜染品類的過失）是指：執著于將愛、取等行為的清凈面視為清凈的根本原因。對此，應以正智作為對治之法。 『十發起行雜染品過失』（由十種發起行為導致的雜染品類的過失）是指：又執著于將無明所引發的行為視為解脫的根本原因。對此，應以正確的解脫觀作為對治之法。

第二十一卷

聲聞地

以上辨析了通行三地（共通的三種修行階段）。下面闡明別行三地（不共通的三種修行階段），或者說上面三種是方便行（準備階段的修行），下面三種是根本行（實際修行的階段）。在根本行中，按照從低到高的順序進行闡述。諸佛的聖教是最高指導，從師友那裡聽聞這些教誨，通過不斷地修行和驗證，追求脫離世間的境界，以小的行為獲得小的果報，因此稱為聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）。像這樣的聲聞，從種姓（gotra，潛在的根器）到發心（citta-utpāda，發起菩提心）到修行到獲得果報，所有這些總稱為聲聞地。

『初瑜伽處等』，是爲了區別于其餘二乘（緣覺乘和菩薩乘），因為三乘都有初瑜伽處。這裡有四處：一種姓、二數取趣（pudgala，補特伽羅，指有情眾生）、三安立（指教法的建立）、四世出世（指世間法和出世間法）。在這四種中，種姓是首要的，所以說是『初』。瑜伽（yoga，相應）是觀行（vipassanā，內觀），種姓是觀行的種子。種子能夠為現在的觀行提供所依之處，所以說是『初瑜伽處種姓地』。

初瑜伽中有三個地：一種姓地、二趣入地（進入修行的階段）、三出離想地（生起出離心的階段）。從第一個名稱來命名，稱為種姓瑜伽。所以總的概括說『姓等』。這一卷解釋了種姓地和趣入地，接下來的四卷解釋出離地。大意是，種姓就是成就聖道的種性，趣入就是發起追求聖道的方便，出離就是已經進入聖道。其中並非沒有通明等含義。安舊論中，現在這裡趣入是發心地，出離是行方便地。就種姓地中，首先標出四門。解釋第一門中有種子，『法由現有故等』，景法師解釋說，由於沒有種姓，所以在所依中唸唸現成聲聞種姓的無漏種子，遇到因緣就會產生，見道（darśana-mārga，見道位）的無漏智慧逐漸進入涅槃（nirvāṇa，涅槃）。泰法師解釋說，這是法爾（dharma-tā，事物本性）的種子，不是將來才有的。

【English Translation】 English version: 'Proximity named marginal fault' (subtle faults committed by practitioners close to the attainment of fruition). 'Faults of the impure category of arising and grasping encompassed by the nine conditioned arisings' refers to: clinging to the pure aspect of craving and grasping as the fundamental cause of purity. Right knowledge should be used as the antidote. 'Faults of the impure category of the ten arising actions' refers to: again, clinging to actions arising from ignorance as the fundamental cause of liberation. Right liberation should be used as the countermeasure.

Volume 21

Śrāvakabhūmi (The Hearer's Stage)

The above has distinguished the three common stages. Below, the three distinct stages will be elucidated, or the above three are expedient practices, and the below three are fundamental practices. Among the fundamental practices, they are explained in order from inferior to superior. The holy teachings of the Buddhas are the highest guidance. Hearing these teachings from teachers and friends, one cultivates and verifies them, seeking to transcend the world, with small actions yielding small results, hence the name Śrāvaka (Hearer). Such Śrāvakas, from their gotra (lineage, potential), to their citta-utpāda (arising of bodhicitta), to their practice, to their attainment of fruition, all of these are collectively called Śrāvakabhūmi (The Hearer's Stage).

'The initial yoga place, etc.,' is to distinguish it from the other two vehicles (Pratyekabuddhayāna and Bodhisattvayāna), because all three vehicles have the initial yoga place. There are four places here: 1. gotra (lineage, potential), 2. pudgala (individual, sentient being), 3. establishment (referring to the establishment of the teachings), 4. mundane and supramundane (referring to worldly and transcendental dharmas). Among these four, gotra is primary, so it is called 'initial'. Yoga (union) is vipassanā (insight meditation), and gotra is the seed of vipassanā. The seed can provide a basis for the present vipassanā, so it is called 'the gotra stage of the initial yoga place'.

In the initial yoga, there are three stages: 1. gotrabhūmi (the stage of lineage), 2. adhimukticaryābhūmi (the stage of entering practice), 3. niḥsaraṇādhyāśayabhūmi (the stage of the thought of renunciation). It is named after the first name, called gotra yoga. So the general summary says 'lineage, etc.'. This volume explains the gotrabhūmi and adhimukticaryābhūmi, and the next four volumes explain the niḥsaraṇādhyāśayabhūmi. The general idea is that gotra is the nature of accomplishing the holy path, adhimukti is the expedient of initiating the pursuit of the holy path, and niḥsaraṇa is already entering the holy path. Among them, there is no lack of meanings such as thorough understanding. In the old commentary, here adhimukti is the stage of arising the mind, and niḥsaraṇa is the stage of expedient practice. Regarding the gotrabhūmi, first, four doors are marked. Explaining the first door, there is a seed, 'dharma is due to existence, etc.', Master Jing explains that because there is no gotra, the undefiled seed of the Śrāvaka gotra is manifested in the dependent basis, moment by moment, and when it encounters conditions, it will arise, and the undefiled wisdom of the darśana-mārga (path of seeing) gradually enters nirvāṇa (cessation). Master Tai explains that this is the dharma-tā (nature of things) seed, not something that will exist in the future.

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故名為現。非假法故名為有。若值如來菩薩勝緣便有性種姓堪能及有習性勢力。于有餘能得於無餘能證。基云。種子法即涅槃證之種子。由現有故簡當有義。現簡于當有簡于無。若爾。勝軍當有。此如何通。解曰。由現有煩惱等障可斷故。亦名現有。此三家義應敘之。言便有堪任便有勢力者。有說堪任謂性種性。勢力者習種姓也。今思不是所以者何。性種姓本有何勞遇緣。故云非也。今意者。堪任謂有種姓習種姓。勢力道種姓也。能得能證。與泰同釋。能生現行故名種子。梵本云馱都此云界。是因義也。梵本云濕縛娑縛。此云性。是體性義也。據義各別。此解種子初三家義如先敘。答附在所依有如是相六處所攝者。景雲。若依執性聲教中雖不辨賴耶。今依大乘道理說彼聲聞種姓無漏種子。一須附在第八識中。以第八識即是第六所攝。展轉傳來法爾所得。泰云。附在異生所依五蘊有聲聞姓殊勝無漏種子體相。不在山河外六塵中。故六處所攝。難陀等不許本有種子義釋此文云。如產女有能生子用說有人種。然其女身中未曾有胎。此亦如之堪能得證故說有種。此堪能得義非修所得。故法爾。第二安立門中。初標次釋后結。釋中有四。一明粗細。二明一多相續。三明遇緣般不。四明勝劣緣。應答言細等者。景雲。種姓未生果時

。未習成果。其用未增。微隱名細。但名性種姓。后若藉緣增長。已與果時。已習成果。若種若果。俱說名粗。此雖舊種。增長已去即名習種。新熏種子亦名習種。今種姓地意明性種。后趣入地方明習種也。又性種姓有二。一是有漏以此為因能生見道前七方便行。二是無漏能生見道已去無漏。習種姓時亦有二種。一是性種中有漏種子遇緣引發增長已去即名習種。從此習種生起見道已去無漏還即熏種併名習種。備云。法爾種子未生現果故未與果。未有現行所熏長。以未習成果從法爾種生故。現行卻熏。本種增長。名習成果故。舊持地師云。性種姓名細。即法身因果故。習種姓名粗。五分法身。未有而有故。問云。如是種姓當言墮一相續墮多相續等者。景雲。相續言身。此聲聞種姓為始終恒在一人身中。為當或在此一人身或時同在彼人身中。答意。始終恒墮一人身中。下釋中。先反釋。所以者何若法異相俱有而轉乃至種種流轉者。此釋種姓依身處定。若彼種姓與所依身有別體性俱時而轉。可便得言或依此身或依余身。即無別體故不得有此身種姓墮余身中。自下順釋。如是種子非於六處有別異相等者。以此種子非異六處有別異相。即于如是種類身前後分位六處殊勝名有種性。亦可直就一人身中有十八界自類前後名為相續。今

【現代漢語翻譯】 現代漢語譯本 未習成果：如果某種子尚未產生實際的結果，其作用尚未顯現增長，則被稱為『微隱名細』（微細隱沒之名），僅被稱為『性種姓』（本性種子）。 后若藉緣增長：之後，如果憑藉因緣條件而增長，到了產生結果的時候，就成為『已習成果』（已經熏習增長的結果）。 若種若果，俱說名粗：無論是種子還是結果，都可以被稱作『粗』（粗顯）。 此雖舊種，增長已去即名習種：即使是原有的種子，一旦經過增長變化，就被稱為『習種』（熏習種子）。 新熏種子亦名習種：新熏習的種子也被稱為『習種』。 今種姓地意明性種，后趣入地方明習種也：現在所說的『種姓地』，意在說明『性種』；之後進入實際修行的階段，則主要指『習種』。 又性種姓有二：『性種姓』有兩種：一種是『有漏』（受煩惱影響的），以此為因，能夠產生見道（證悟）之前的七方便行（七個修行階段）；另一種是『無漏』（不受煩惱影響的），能夠產生見道之後無漏的智慧。 習種姓時亦有二種：在『習種姓』的階段也有兩種情況：一是『性種』中的有漏種子，遇到因緣引發增長，就成為『習種』；二是從此『習種』生起見道之後，無漏的智慧反過來熏習種子，也稱為『習種』。 備云：經文中說，『法爾種子未生現果故未與果，未有現行所熏長，以未習成果從法爾種生故。現行卻熏，本種增長，名習成果故。』意思是說，本具的種子尚未產生實際的結果，所以沒有給予結果；也沒有實際的修行來熏習增長，因為未經熏習的成果是從本具的種子產生的。實際的修行反過來熏習，使原有的種子增長，這被稱為『習成果』。 舊持地師云：過去的持地師說，『性種姓名細，即法身因果故；習種姓名粗，五分法身，未有而有故。』意思是說，『性種』的名稱是微細的，因為它代表法身的因果；『習種』的名稱是粗顯的，因為它代表五分法身（戒、定、慧、解脫、解脫知見），是從無到有的。 問云：如是種姓當言墮一相續墮多相續等者？問題：這樣的種姓，應該說屬於一個相續，還是屬於多個相續呢？ 景雲：相續言身。此聲聞種姓為始終恒在一人身中，為當或在此一人身或時同在彼人身中？景法師解釋說，『相續』指的是身。這種聲聞的種姓，是始終恒常存在於一個人的身中，還是有時存在於這個人身中，有時又存在於另一個人身中呢？ 答意：始終恒墮一人身中。回答的意思是：始終恒常存在於一個人的身中。 下釋中：下面的解釋中，先進行反面的解釋。 所以者何若法異相俱有而轉乃至種種流轉者：為什麼呢？如果某種法與所依的身有不同的體性，並且同時存在，乃至種種流轉變化。 此釋種姓依身處定：這說明種姓是依附於身體而存在的。 若彼種姓與所依身有別體性俱時而轉。可便得言或依此身或依余身。即無別體故不得有此身種姓墮余身中：如果那種姓與所依的身有不同的體性，並且同時存在，就可以說它有時依附於這個身體，有時依附於其他的身體。但實際上種姓與身體沒有不同的體性，所以不能說這個身體的種姓會轉移到其他的身體中。 自下順釋：下面進行正面的解釋。 如是種子非於六處有別異相等者：像這樣的種子，與六處（眼、耳、鼻、舌、身、意）並沒有不同的體性。 以此種子非異六處有別異相。即于如是種類身前後分位六處殊勝名有種性：因為這種種子與六處沒有不同的體性，所以就在這種類別的身體前後不同的階段，六處殊勝的狀態中，被稱為具有種性。 亦可直就一人身中有十八界自類前後名為相續：也可以直接說，在一個人的身體中，十八界（眼、耳、鼻、舌、身、意、色、聲、香、味、觸、法、眼識、耳識、鼻識、舌識、身識、意識）各自的類別前後相續，就稱為相續。 今：現在。

【English Translation】 English version Uncultivated Results: If a seed has not yet produced an actual result, and its function has not yet manifested or increased, it is called 'subtle and hidden name' (微隱名細), and is only referred to as 'nature lineage' (性種姓). Later, if it grows through conditions: Later, if it grows through the aid of conditions, when it comes to producing results, it becomes 'already cultivated results' (已習成果). Whether seed or result, both are called coarse: Whether it is a seed or a result, both can be called 'coarse' (粗顯). Although this is an old seed, once it has grown, it is called a habitual seed: Even if it is an original seed, once it has undergone growth and change, it is called a 'habitual seed' (習種). Newly perfumed seeds are also called habitual seeds: Newly perfumed seeds are also called 'habitual seeds'. Now the lineage ground intends to clarify the nature seed, and later the place of entering clarifies the habitual seed: The 'lineage ground' (種姓地) now spoken of intends to clarify the 'nature seed' (性種); later, the stage of entering actual practice mainly refers to the 'habitual seed' (習種). Furthermore, there are two types of nature lineage: There are two types of 'nature lineage': one is 'defiled' (有漏), which, as a cause, can produce the seven expedient practices (七方便行) before the path of seeing (見道); the other is 'undefiled' (無漏), which can produce undefiled wisdom after the path of seeing. There are also two types of habitual lineage: There are also two situations in the stage of 'habitual lineage': one is that the defiled seed in the 'nature seed', when it encounters conditions and is triggered to grow, becomes a 'habitual seed'; the second is that after the undefiled wisdom arises from this 'habitual seed' and perfumed the seed in return, it is also called a 'habitual seed'. It is said in detail: The scriptures say, 'The seed of Dharma nature has not yet produced a manifest result, so it has not given a result; there has been no actual practice to perfume and grow it, because the uncultivated result is produced from the seed of Dharma nature. Actual practice perfumes in return, causing the original seed to grow, and this is called the result of cultivation.' This means that the inherent seed has not yet produced an actual result, so it has not given a result; nor has there been actual practice to perfume and grow it, because the uncultivated result is produced from the inherent seed. Actual practice perfumes in return, causing the original seed to grow, and this is called the 'result of cultivation'. The old master of holding the earth said: The past master of holding the earth said, 'The name of the nature seed is subtle, because it represents the cause and effect of the Dharma body; the name of the habitual seed is coarse, because the fivefold Dharma body (precepts, concentration, wisdom, liberation, and knowledge and vision of liberation) is from non-existence to existence.' This means that the name of the 'nature seed' is subtle, because it represents the cause and effect of the Dharmakaya; the name of the 'habitual seed' is coarse, because it represents the fivefold Dharmakaya, which is from non-existence to existence. Question: Should such a lineage be said to belong to one continuum or many continua? Question: Should such a lineage be said to belong to one continuum or to multiple continua? Jing said: Continuum refers to the body. Is this Śrāvakā lineage always in one person's body from beginning to end, or is it sometimes in this person's body and sometimes in another person's body? Master Jing explained, 'Continuum' refers to the body. Is this Śrāvakā lineage always constantly present in one person's body from beginning to end, or is it sometimes present in this person's body and sometimes in another person's body? The meaning of the answer: It always falls into one person's body from beginning to end. The meaning of the answer is: It is always constantly present in one person's body. In the following explanation: In the following explanation, a negative explanation is given first. Why is it that if a dharma has different characteristics and exists simultaneously and transforms in various ways: Why is it that if a dharma has different characteristics and exists simultaneously and transforms in various ways? This explains that the lineage is determined by its dependence on the body: This explains that the lineage exists in dependence on the body. If that lineage has a different nature from the body it depends on and exists simultaneously, then it can be said that it depends on this body or another body. Since there is no different nature, it cannot be that the lineage of this body falls into another body: If that lineage has a different nature from the body it depends on and exists simultaneously, then it can be said that it sometimes depends on this body and sometimes depends on another body. But in reality, the lineage and the body do not have different natures, so it cannot be said that the lineage of this body will transfer to another body. From below, a positive explanation: From below, a positive explanation is given. Such seeds do not have different characteristics from the six places: Such seeds do not have different characteristics from the six places (eye, ear, nose, tongue, body, and mind). Because these seeds do not differ in characteristics from the six places, the superiority of the six places in the different stages before and after the body of this kind is called having lineage: Because these seeds do not differ in characteristics from the six places, the superior state of the six places in the different stages before and after the body of this kind is called having lineage. It can also be said directly that in one person's body, the eighteen realms of their own kind are called continua before and after: It can also be said directly that in one person's body, the eighteen realms (eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, dharma, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) of their own kind are called continua before and after. Now: Now.

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問種姓為同真如遍十八界多相續為墮一界一相續中。答言唯墮賴耶意界一相續中。言所以者何乃至種種流轉者。此假說許之。若十八界法體異相於一切時俱有而轉。可許種姓墮多相續。而今具彼有無不定。如五根五塵地獄。上界則天。第二定等五識皆無。第六意識諸位間起滅。二無心定及無想天中滅。並非種姓所依之處。故言見彼各別種種相續種種流轉。言如是種子乃至六處殊勝者。如是種子若離第六識別有體假可許墮在多相續中。然此種子非於六處別有異相。即于如是賴耶意處種類分位有此種子功能。說彼意處名為殊勝。泰云。攝論主辨種為異體文與此同。不同十色八心多體別相續起俱有生。十色八心功能在於本識無各別體故。墮一相續。何者。若十色法及八心法體各異相併現起時俱有而轉。現見彼各別種種十色及八心體。多類相續種種流轉。此是多體相續之義。今無漏種子約隨轉門非六處有別異相。即于如是一種類分位六處上有生無漏殊勝功能名六處殊勝。從無始可得與六處一而相續起名一相續。備述三藏釋。大意同景初解。基又解云。此中意初翻解。后正解。謂若法下至種種流轉此翻解。此中意若種子與六處所依各別相可種種相續種種流轉。如十色處六識處。如是種子非於六處有別異相。故知在一相續。如攝論

中解。生於邊國及以達須蔑戾車者。備云。番夷諸國。名為達須。達須之中不信三寶習染惡業。名蔑戾車。今準文相應言。除中印度餘四印度亦名邊國。此外此居除變癡等餘名達須。突[病-丙+(報-又+ㄑ)]瘕名為蔑戾車。亦可有三寶處即名中國。若無三寶皆名邊國。正至即是四果。聖人名正至善士故。順正理說四向四果名正行正至。辨勝劣緣中文分為四。一問二答三徴四釋。釋中。先列后解。解中初別解二緣。二重解二緣。三屬當三法。初中。景雲。聞說四諦入現觀法。內正思惟即起修習。從五停心觀乃至世第一法。望諦現觀。併爲勝緣。其若未起七方便前所起觀行。名為劣緣。若入見道從正見乃至具修諸行。入無餘依涅槃界等。名真修習。泰云。聞思慧等名勝緣。自餘外緣皆是劣緣。劣緣十二。次第釋也。自圓滿中。云前行增上諸清凈信者。意取見道前行有漏凈信也。他圓滿中。法教久住者。景雲。如釋迦佛壽量八十。彌勒世尊住六萬歲。釋迦入涅槃后正法五百。像法一千年。彌勒涅槃之後法住於世亦六萬歲。若住若滅經爾所時正法不滅。言當知說彼勝義正法住證道理者。此據證行久住不滅。不論教法。故云勝義正法。故雜心云。經律阿毗曇是名俗正法。三十七覺品是說第一義。基又云。此意明正法五百內

【現代漢語翻譯】 現代漢語譯本 中解：生於邊遠地區以及到達『達須』(Dāśu，指邊遠地區)『蔑戾車』(Mleccha，指不信奉佛教的邊地人)的人。總的來說，邊遠地區的各個國家，被稱為『達須』。『達須』之中不信奉三寶(佛、法、僧)且習染惡業的，稱為『蔑戾車』。現在按照文義相應的說法，除了中印度，其餘四個印度也可稱為邊遠地區。此外，此地除了變癡等，其餘的稱為『達須』。突[病-丙+(報-又+ㄑ)]瘕被稱為『蔑戾車』。也可以說，有三寶的地方就稱為中國，沒有三寶的地方都稱為邊遠地區。『正至』(正向正果)就是四果(須陀洹果、斯陀含果、阿那含果、阿羅漢果)。聖人被稱為『正至善士』，所以順著正理來說，四向四果稱為『正行正至』。辨別勝劣因緣，文中分為四個部分：一問，二答，三征，四釋。解釋之中，先列出后解釋。解釋中，先分別解釋兩種因緣，再重複解釋兩種因緣，三是歸屬於當下的三種法。最初的部分，景雲(僧人名)說，聽聞四諦(苦、集、滅、道)進入現觀(親身體驗真理)之法，內心正確地思惟，就發起修習，從五停心觀(不凈觀、慈悲觀、因緣觀、數息觀、唸佛觀)乃至世第一法(有為法的最高階段)，對於諦現觀來說，都是殊勝的因緣。如果未發起七方便(七種修行方法)之前所生起的觀行，稱為劣緣。如果進入見道位(證得初果)，從正見(正確的見解)乃至具足修習各種行，進入無餘依涅槃界(斷盡煩惱的涅槃)等，稱為真修習。泰(僧人名)說，聞思慧(聽聞、思考、修習所獲得的智慧)等稱為勝緣，其餘的外緣都是劣緣。劣緣有十二種，依次解釋。在自圓滿中，說前行增上諸清凈信者，意思是取見道前行的有漏清凈信心。在他圓滿中，法教久住，景雲說，如釋迦牟尼佛的壽命是八十年，彌勒世尊住世六萬歲。釋迦牟尼佛入涅槃后，正法住世五百年，像法住世一千年。彌勒佛涅槃之後，佛法住世也六萬歲。如果住世或滅亡，經過這麼長的時間，正法也不會滅亡。說『應當知道說那勝義正法住證道理』，這是根據證行久住不滅，不論教法。所以說是勝義正法。所以《雜心論》說，經、律、阿毗曇稱為俗正法，三十七覺品是說第一義。基(僧人名)又說，這個意思是說明正法五百年內。

【English Translation】 English version Explanation of 『Zhong』 (中, Central): Those born in border regions and those who reach 『Dāśu』 (達須, border regions) and 『Mleccha』 (蔑戾車, barbarians who do not believe in Buddhism). Generally speaking, various countries in border regions are called 『Dāśu』. Among 『Dāśu』, those who do not believe in the Three Jewels (Buddha, Dharma, Sangha) and are accustomed to evil karma are called 『Mleccha』. According to the corresponding meaning of the text, except for Central India, the other four Indias can also be called border regions. Furthermore, besides 『change of ignorance』 (變癡) etc., this place is called 『Dāśu』. Hernias are called 『Mleccha』. It can also be said that places with the Three Jewels are called Central, and places without the Three Jewels are called border regions. 『Zheng Zhi』 (正至, Right Attainment) refers to the four fruits (Sotāpanna, Sakadāgāmin, Anāgāmin, Arhat). Sages are called 『Zheng Zhi Shan Shi』 (正至善士, Rightly Attained Virtuous Ones), so according to right reasoning, the four paths and four fruits are called 『Zheng Xing Zheng Zhi』 (正行正至, Right Practice Right Attainment). Distinguishing between superior and inferior causes and conditions, the text is divided into four parts: question, answer, inquiry, and explanation. In the explanation, first list and then explain. In the explanation, first separately explain the two kinds of causes and conditions, then repeat the explanation of the two kinds of causes and conditions, and thirdly, attribute them to the three dharmas of the present. In the initial part, Jingyun (景雲, name of a monk) said that hearing the Four Noble Truths (苦、集、滅、道, Suffering, Accumulation, Cessation, Path) and entering the Dharma of direct observation (現觀, direct experience of truth), correct thinking in the mind leads to cultivation, from the Five Stopping-the-Mind Contemplations (五停心觀, Contemplation of Impurity, Contemplation of Compassion, Contemplation of Conditioned Arising, Counting Breaths, Mindfulness of the Buddha) to the Highest Mundane Dharma (世第一法, the highest stage of conditioned dharmas), all are superior causes and conditions for the direct observation of the Truths. If the contemplation that arises before the Seven Expedient Means (七方便, seven kinds of practice) are initiated is called an inferior cause and condition. If one enters the Path of Seeing (見道位, the stage of attaining the first fruit), from Right View (正見, correct understanding) to fully cultivating various practices, entering the Realm of Nirvana without Remainder (無餘依涅槃界, Nirvana where all afflictions are extinguished) etc., is called true cultivation. Tai (泰, name of a monk) said that hearing, thinking, and wisdom (聞思慧, wisdom gained through hearing, thinking, and cultivation) are called superior causes and conditions, and all other external causes and conditions are inferior causes and conditions. There are twelve kinds of inferior causes and conditions, which are explained in order. In self-perfection, it is said that those with pure faith who increase the preliminary practices, meaning taking the pure faith with outflows of the preliminary practices of the Path of Seeing. In the perfection of others, the Dharma teaching dwells for a long time, Jingyun said, such as the lifespan of Shakyamuni Buddha being eighty years, and Maitreya Buddha dwelling in the world for 60,000 years. After Shakyamuni Buddha entered Nirvana, the Correct Dharma dwells in the world for 500 years, and the Semblance Dharma dwells in the world for 1,000 years. After Maitreya Buddha enters Nirvana, the Dharma will also dwell in the world for 60,000 years. If it dwells or perishes, after such a long time, the Correct Dharma will not perish. Saying 『one should know that the ultimate Correct Dharma dwells in the principle of realization』, this is based on the long-lasting and imperishable realization, regardless of the teaching. Therefore, it is called the ultimate Correct Dharma. Therefore, the Abhidharmahrdaya says that the Sutras, Vinaya, and Abhidhamma are called conventional Correct Dharma, and the Thirty-Seven Limbs of Enlightenment are the explanation of the ultimate meaning. Ji (基, name of a monk) also said that this means clarifying that within the 500 years of the Correct Dharma.

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由有正法作證。然此法住久近文處不同。依摩耶經正法住五百歲。若依大悲經等正法千年像法千年末法萬年。又慶友法住記。言此佛法。刀兵劫後人心厭惡咸起慈心不相殺害。共相憐愍如父如子。命漸增長至滿百年。十六大阿羅漢三明六通具八解脫善閑三藏十二部經。受佛付囑住持正法利益眾生不般涅槃。並余眷屬大阿羅漢萬餘徒眾。還以如來三藏教法流行於世。化導群生造寺度僧修戒定慧佛法熾盛。至增人壽六萬歲末七萬歲初。諸阿羅漢總集如來所有舍利共造寶塔。十六阿羅漢與諸眷屬繞塔供養散諸香華。瞻仰禮已俱升虛空作如是言。敬禮世尊釋迦如來應正等覺。我受教敕護持正法及與天人作諸饒益。法藏已沒有緣已周。今辭滅度。說是語已。一切俱入無餘涅槃。其舍利塔便陷入地至金輪際方乃停住。其三藏教在舍利前先已滅沒。經一百年。唯此凈法與舍利塔及諸阿羅漢一時沒滅。爾時世尊釋迦牟尼無上正法於此三千大千世界永滅不現。從此無間此佛土中有七萬俱胝獨覺一時出現。至人壽量八萬歲時獨覺聖眾復皆滅度。以後彌勒出現世間。今尋寶重經第七卷末大同此記勞策戒者。即是沙彌十戒。亦名勒策戒也。泰云。梵音沙彌。此云勞策。又云息惡。根律儀者。即是防護六根念慧也。食知量云爲斷故受等者。至第二

十三卷當釋之。從順障法凈修其心者。知從此心順貪瞋等。即攝令凈。正知而住若往若來等。至第二十四當廣解。樂遠離中。無倒修治初業地已者。景雲。即描前說正知住等名初業地。基云。謂修治初發心業即出家等是。邊際臥具者極惡臥具名邊際也。彼由如是漸次修行乃至無動者牒后劣緣。若復獲得依四聖諦乃至如理所引作意者牒前勝緣。及彼為先所有正見乃至而般涅槃者是真修體。上來牒三法體。自下屬當三法名號。解第三門中雲阿賴耶愛遍一切種皆悉隨縛等者。景雲。計賴耶為我。以愛我故愛我眾具故賴耶愛遍一切種皆悉隨縛。復因此愛生長余惑在賴耶中。故云附屬所依成無量法。既無斷道故難傾拔。既無種子則無因。無因故諸佛傍緣不能救。不能救故所有惡法畢竟堅固久遠隨逐。備述三藏解。染污攝藏。遍藏一切十八界十二處五取蘊。故云遍一切。阿賴耶名染攝藏故。泰云。阿賴耶此云遍一切。阿賴耶名藏護。皆愛著藏護資生具故。如水所生雜穢蝸牛螺音狗行者。景雲。蝸牛在水行時令水穢濁。如彼牛涶。西國界螺音。然有者狗咢似彼螺音而行狗行。譬彼苾芻內懷貪等。泰又解云。佛法如水。破戒苾芻如水眾雜穢蝸牛。又如狗好聲如螺然有狗行。破戒苾芻。形相似實。實性惡行。解。第四門中文分為二。初問

后答。答中有三。初列二十三人。次牒解釋。后結成佛化。若生死無暇者。生難處者是。依梵本云。生無暇處。是謂在此處無暇能入道。如世言無暇作此事。遠中有二。一由時遠。此人雖有種姓。要經多百千生。方值勝緣發心得勝。加行遠者。此人唯住種性。而未趣入。不能速遇勝緣起勝加行。然經五三生后能起加行得入涅槃。不同時遠要歷多生方能得般。近中復二。一者時近。此人已經多身修習。住最後生住最後有住最後身。即由此身當得涅槃。生有及身體一義異。若對七生十四生等。此人住最後生。若對三有二十五有相續位中。此人住最後有。身是依止義積聚義。從無始來身身相續。此人得道餘生皆滅。住最後身當涅槃。或即由此剎那無間當得作證者。住人金剛心也。加行近者。或於此生不久即能起于加行。或更經一生即能起于加行。或加行不久得涅槃。皆名加行近。

趣入地中。先結前問后。后對問正釋。正釋有三。初頌及長行開別四門。次依門解。后總結之。解初門中。謂安住種姓補特伽羅本性成就涅槃種子者。牒前種姓地即是性種姓。若於爾時有佛出世生於中國等下。正出趣入地體。即是習種姓。就中有二。一是有漏能生見道已前七方便行。二是無漏能生見道已去諸無漏行。今言有佛出世乃至從彼聞

【現代漢語翻譯】 現代漢語譯本： 後文回答。回答中有三個部分。首先列出二十三種情況。其次是詳細解釋。最後總結為佛陀的教化。如果有人因為生死輪迴而沒有空閑，或者生於難以修行的地方，就是這種情況。根據梵文版本，稱為『生於無暇之處』，意思是說在這種情況下沒有空閑進入修行之道。就像世俗所說的沒有空閑做這件事一樣。『遠』分為兩種：一種是時間上的遙遠。這種人雖然具有種姓（gotra，指具有成佛潛質的家族或血統），但需要經歷許多百千世，才能遇到殊勝的因緣，發起修行的心，獲得殊勝的加行（prayoga，指為達到目標而付出的努力）。另一種是加行上的遙遠。這種人僅僅停留在種姓的階段，而沒有真正趣入（進入），不能迅速遇到殊勝的因緣，發起殊勝的加行。然而，經過五三世之後，能夠發起加行，得以進入涅槃（nirvana，指解脫生死輪迴的境界）。這與時間上的遙遠不同，時間上的遙遠需要經歷許多世才能得到解脫。『近』又分為兩種：一種是時間上的接近。這種人已經經過多世的修習，處於最後一生，處於最後有（bhava，指存在狀態），處於最後之身。即由此身就能夠證得涅槃。『生』、『有』和『身』，意義既有相同之處也有不同之處。如果相對於七生、十四生等，這種人處於最後一生。如果相對於三有、二十五有相續的階段，這種人處於最後有。『身』是依止和積聚的意思。從無始以來，身體不斷相續。這種人得道后，其餘的生命都將滅盡，處於最後之身，當證得涅槃。或者說，就在此剎那之間，就能證得果位的人，是處於人中金剛心（vajra-citta，指堅不可摧的菩提心）的階段。另一種是加行上的接近。或者說，這種人在此生不久之後就能發起加行，或者再經過一生就能發起加行，或者加行不久就能證得涅槃，這些都稱為加行上的接近。

趣入地（bhumi，指菩薩修行的階段）中，首先總結前面的提問和回答，然後針對提問進行正式的解釋。正式的解釋分為三個部分：首先是偈頌和長行分別闡述四門（dvara，指進入修行之道的途徑）。其次是依據四門進行解釋。最後是總結。在解釋第一門中，所謂安住于種姓，補特伽羅（pudgala，指個體或人）的本性成就了涅槃的種子，這是對前面種姓地的解釋，也就是性種姓（prakriti-gotra，指先天具有的成佛潛質）。如果在那個時候有佛出世，生於中國等等，這是正式闡述趣入地的本體，也就是習種姓（abhyasa-gotra，指通過後天學習和修行獲得的成佛潛質）。其中又分為兩種：一種是有漏（sasrava，指受煩惱污染的）能夠產生見道（darshana-marga，指證悟真理的階段）之前的七方便行（sadhana，指修行方法）；另一種是無漏（anasrava，指不受煩惱污染的）能夠產生見道之後的所有無漏行。現在所說的有佛出世，乃至從佛那裡聽聞...

【English Translation】 English version: The answer follows. There are three parts to the answer. First, twenty-three cases are listed. Second, detailed explanations are given. Finally, it concludes with the Buddha's teachings. If someone has no time due to the cycle of birth and death, or is born in a difficult place for practice, this is the situation. According to the Sanskrit version, it is called 'born in a place without leisure,' meaning that in this situation there is no time to enter the path of practice. It's like saying in the secular world that there is no time to do this. 'Distant' is divided into two types: one is distant in time. Although this person possesses gotra (種姓, lineage or family with the potential for Buddhahood), they need to go through many hundreds of thousands of lives to encounter favorable conditions, generate the mind of practice, and obtain superior prayoga (加行, effort or practice to achieve a goal). The other is distant in prayoga. This person only stays at the stage of gotra and has not truly entered, unable to quickly encounter favorable conditions and generate superior prayoga. However, after five or three lives, they can generate prayoga and enter nirvana (涅槃, liberation from the cycle of birth and death). This is different from being distant in time, which requires going through many lives to attain liberation. 'Near' is further divided into two types: one is near in time. This person has already practiced for many lives, is in their last life, in their last bhava (有, state of existence), in their last body. They will attain nirvana in this very body. 'Birth,' 'existence,' and 'body' have both similar and different meanings. If compared to seven lives, fourteen lives, etc., this person is in their last life. If compared to the continuous stages of the three existences and twenty-five existences, this person is in their last existence. 'Body' means reliance and accumulation. From beginningless time, bodies have continuously succeeded each other. When this person attains the path, the rest of their lives will be extinguished, and they will be in their last body, attaining nirvana. Or, the person who can attain realization in this very moment is at the stage of vajra-citta (金剛心, indestructible bodhicitta) in humanity. The other is near in prayoga. Either this person can generate prayoga soon in this life, or they can generate prayoga after one more life, or they can attain nirvana soon after prayoga. These are all called near in prayoga.

In the bhumi (地, stage of bodhisattva practice) of entering, first summarize the previous questions and answers, and then provide a formal explanation for the questions. The formal explanation is divided into three parts: first, the verses and long lines separately elaborate on the four dvara (門, gateways or paths to enter practice). Second, explain according to the four gateways. Finally, summarize. In explaining the first gateway, the so-called abiding in gotra, the nature of the pudgala (補特伽羅, individual or person) accomplishes the seed of nirvana, which is the explanation of the previous gotra-bhumi, that is, prakriti-gotra (性種姓, innate potential for Buddhahood). If a Buddha appears at that time, born in China, etc., this is the formal elaboration of the substance of the entering bhumi, that is, abhyasa-gotra (習種姓, potential for Buddhahood acquired through learning and practice). It is further divided into two types: one is sasrava (有漏, contaminated by afflictions) that can generate the seven sadhana (方便行, skillful means or practices) before darshana-marga (見道, the stage of seeing the truth); the other is anasrava (無漏, uncontaminated by afflictions) that can generate all the anasrava practices after darshana-marga. What is now said about a Buddha appearing, and even hearing from the Buddha...

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法者出趣入自性發起之緣。得初正信等出趣入體。從此已後由此法受乃至能作長時信等依止者。即前正信戒聞慧舍名為法受。為涅槃法受行信等名為法受。由彼法受為因感得次生勝身與彼轉勝信等為依。復由轉勝信等諸法乃至若道若路若正行跡能得涅槃能趣涅槃者。道謂七方便道。路謂道品八正路等。行跡即是四聖諦觀。故昔賢聖游前道路履前行跡能得涅槃能趣涅槃。彼于爾時能引方便道。能入八正路。能履四諦跡故。能漸次乃至究竟。此中備師解云。要待善知識種解脫分善。今佛及弟子名善知識。又若準善生經由值佛及阿伽膩宅天。殖勝脫分。即第十地菩薩名攝報處故。泰師又云。得順道勝身名殊勝諸根。第二安立門。先問。次答。后結。答中初列八句。后次第解。解中有三。初釋八門。次攝八為六重釋成就。后解趣入遲速。攝八為六者。先牒諸人六位所攝。次徴釋六位。后解六位乘前起后。六位者。一住種姓未趣入人。二成下品善根者雖已發趣未經生修。三中品善根者已經生修未至最後入聖身。四上品善根者住彼最後修入聖身。五究竟方便者從於初果進斷修未得羅漢。六已到究竟即阿羅漢。此中備云。前之八人唯在於前種趣二攝人未盡。雖有此解不順於文。第三乘前起后。中先辨前生后。后明攝聲聞盡。第三解修

【現代漢語翻譯】 現代漢語譯本 法是指引眾生出離輪迴，趨入自性的因緣。獲得最初的正信等，是出離和趨入的本體。從此以後，憑藉這種法受（dharmādāna），乃至能夠長久地依止信心等，就是前面所說的正信、戒、聞、慧、舍，這些都稱為法受。爲了涅槃而修習法受、行持信心等，也稱為法受。由於這種法受作為因，能夠感得來世殊勝的身體，以及更加殊勝的信心等作為依止。又由於更加殊勝的信心等諸法，乃至無論是道、是路、還是正行跡，能夠獲得涅槃，能夠趨向涅槃。道指的是七方便道（sapta upāyakauśalya）。路指的是道品，如八正道（āryāṣṭāṅgamārga）等。行跡就是四聖諦（catvāri āryasatyāni）的觀照。所以過去的賢聖遵循前人的道路，踐行前人的行跡，才能夠獲得涅槃，能夠趨向涅槃。他們在當時能夠引導方便道，能夠進入八正道，能夠踐行四諦的足跡，所以能夠逐漸地乃至最終達到究竟。這裡備師解釋說，需要等待善知識（kalyāṇamitra）來播下解脫分的善根。現在佛（Buddha）和弟子被稱為善知識。又如果按照《善生經》所說，由於值遇佛以及阿迦膩吒天（Akaniṣṭha），能夠種植殊勝的解脫分。即第十地菩薩（bhūmi）被稱為攝報處。泰師又說，獲得順道的殊勝身體，稱為殊勝諸根。 第二，安立門。先提問，然後回答，最後總結。回答中先列出八句，然後依次解釋。解釋中有三點。首先解釋八門，然後將八門歸納為六重來解釋成就，最後解釋趨入的遲速。將八門歸納為六重，首先是列舉諸人在六個位次中所包含的情況，然後是征問並解釋這六個位次，最後解釋這六個位次承前啓後。這六個位次是：一、安住于種姓（gotra）尚未趣入的人。二、成就下品善根的人，雖然已經發起趣入，但未經由生修。三、中品善根的人，已經經歷生修，但未達到最後進入聖身。四、上品善根的人，安住于最後修習進入聖身。五、究竟方便的人，從初果（srotaāpanna）開始進斷修，但未證得阿羅漢（arhat）。六、已經到達究竟，即阿羅漢。這裡備師說，前面的八人只包含在前面的種姓和趣入二者之中，沒有完全包含。雖然有這種解釋，但不符合文義。第三，承前啓後。其中先辨別前生后，然後說明包含聲聞（śrāvaka）的全部。第三，解釋修。

【English Translation】 English version The Dharma (法) is the condition that leads beings out of Saṃsāra (輪迴) and into their own nature (自性). Obtaining the initial right faith (正信) and so on is the essence of exiting and entering. From then on, relying on this Dharma reception (dharmādāna), and even being able to depend on faith and so on for a long time, is what was previously called right faith, precepts (戒), learning (聞), wisdom (慧), and relinquishment (舍); these are all called Dharma reception. Practicing Dharma reception and cultivating faith and so on for the sake of Nirvāṇa (涅槃) is also called Dharma reception. Because this Dharma reception is the cause, one can attain a superior body in the next life, and even more superior faith and so on as a basis. Furthermore, because of the more superior faith and other Dharmas, even if it is the path (道), the road (路), or the right conduct (正行跡), one can attain Nirvāṇa and move towards Nirvāṇa. The path refers to the seven expedient paths (sapta upāyakauśalya). The road refers to the path factors, such as the Noble Eightfold Path (āryāṣṭāṅgamārga). The conduct is the contemplation of the Four Noble Truths (catvāri āryasatyāni). Therefore, the sages of the past followed the roads of their predecessors and practiced the conduct of their predecessors, so they were able to attain Nirvāṇa and move towards Nirvāṇa. At that time, they were able to guide the expedient path, enter the Noble Eightfold Path, and practice the footsteps of the Four Truths, so they were able to gradually and ultimately reach the ultimate. Here, Master Bei explains that one needs to wait for a good teacher (kalyāṇamitra) to sow the seeds of liberation. Now the Buddha (Buddha) and his disciples are called good teachers. Furthermore, according to the Śubhākara-siṃha Sūtra, by encountering the Buddha and the Akaniṣṭha Heaven (Akaniṣṭha), one can plant the seeds of superior liberation. That is, the Bodhisattva (bhūmi) of the tenth ground is called the place of retribution. Master Tai also said that obtaining a superior body that follows the path is called superior faculties. Second, the establishment gate. First ask, then answer, and finally conclude. The answer first lists eight sentences, and then explains them in order. There are three points in the explanation. First, explain the eight gates, then summarize the eight gates into six levels to explain the accomplishment, and finally explain the speed of entry. Summarizing the eight gates into six levels, first is to list the situations included in the six positions of the people, then to question and explain the six positions, and finally to explain the six positions that build on the past and lead to the future. The six positions are: 1. Those who dwell in the lineage (gotra) and have not yet entered. 2. Those who have achieved inferior roots of goodness, although they have initiated entry, but have not experienced cultivation. 3. Those with middle-grade roots of goodness, who have experienced cultivation, but have not reached the final entry into the holy body. 4. Those with superior roots of goodness, who dwell in the final cultivation and enter the holy body. 5. Those with ultimate expediency, who advance from the first fruit (srotaāpanna) and cut off cultivation, but have not attained Arhat (arhat). 6. Those who have reached the ultimate, that is, Arhat. Here, Master Bei said that the previous eight people are only included in the previous lineage and entry, not fully included. Although there is this explanation, it does not conform to the meaning of the text. Third, building on the past and leading to the future. Among them, first distinguish the past and the future, and then explain that it includes all of the Śrāvakas (śrāvaka). Third, explain cultivation.

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分齊遲速中。總有三類。一極久遠者聲聞極多經六十劫修解脫分善根最後身般涅槃。二非極久遠者有經多生乃至一劫方般涅槃。三最極速疾得般涅槃者要經三生。第一生中發心修習解脫分善。謂五停心觀總別念處。第二生中復修念處從總念處修趣暖頂。或入下忍或入中忍名為成就。第三生中復從下忍或從中忍起增上忍世間第一。入于見道乃至究竟阿羅漢果。此人或時于第三生得入聖已於初果身命終受生受於七有方便般涅槃。第三門中引經證。若有世間上品正見雖歷千生不墮惡趣者。住種姓人暫起趣入發心即得惡趣非擇滅者。於此位中或時有得。或時不得。若至忍位此即定得。彼若已入忍上品位斷。向成就不生無暇及余惡趣。第四門中有一複次。一唯趣入未將成未已成未得見道出離修時近故。二有已趣將成非已成未得出離已經多生修習未住後身等。三已趣入亦已成就未出離住最後身未得見道。四復有所餘如性種地說軟根等當了知者。彼中說言或軟中上根三人。或有邪行無邪行。有障無障行。有遠有近行。有未成熟已成熟。或有未清凈已清凈。

第二十二卷

出離地中。先結前問后。后對問正釋。釋中。初頌及長行略。開三門。一世間離欲。二出世間離欲。三此二道所有資糧。后釋。此三間道義通異生。今據

【現代漢語翻譯】 現代漢語譯本： 關於證得涅槃的速度，總共有三種情況：第一種是非常久遠的，這類聲聞（聽聞佛法而悟道者）非常多，他們需要經歷六十劫（極長的時間單位）修習解脫分善根（趨向解脫的善行），在最後一生才能證得涅槃（解脫生死輪迴）。第二種是非非常久遠的，他們需要經歷多生乃至一劫才能證得涅槃。第三種是最快速證得涅槃的，只需要經歷三生。第一生中，他們發心修習解脫分善，也就是五停心觀（用以止息妄念的五種修行方法）和總別念處（四念處觀修的兩種方式）。第二生中，他們繼續修習念處，從總念處修習進入暖位、頂位，或者進入下忍位、中忍位，這被稱為成就。第三生中，他們從下忍位或者中忍位開始修習增上忍位，達到世間第一位，進入見道（證悟真理的開始），乃至最終證得阿羅漢果（斷盡煩惱的聖者）。這種人有時在第三生證入聖位后，在初果（須陀洹果，證入聖道的第一階段）之身命終，然後受生七次，方便地證得涅槃。 第三個門中引用經典來證明：如果世間有人具有上品正見（正確的見解），即使經歷千生也不會墮入惡趣（地獄、餓鬼、畜生道）。安住于種姓（具有修行潛質的人）的人，暫時生起趣入之心，就能得到惡趣非擇滅（永遠脫離惡趣）。在這種位次中，有時可以得到，有時不能得到。如果達到忍位（安忍一切境界的階段），就一定能得到。如果他們已經進入忍位上品位，斷除（惡趣之因），成就（善趣之因），就不會生於沒有修法機會的地方以及其餘惡趣。 第四個門中還有一種情況：第一種是僅僅趣入（修行），尚未成就，尚未完成，尚未證得見道，因為出離修行的時日尚短。第二種是已經趣入，將要成就，但尚未完成，尚未得出離，已經經歷多生修習，但尚未安住于最後之身等。第三種是已經趣入，也已經成就，尚未出離，安住于最後之身，尚未證得見道。第四種還有其餘情況，如性種地（根性）中所說的軟根等，應當瞭解。其中說到，或者軟根、中根、上根這三種人，或者有邪行、無邪行，有障礙、無障礙行，有遠行、有近行，有未成熟、已成熟，或者有未清凈、已清凈。 第二十二卷 在出離地（趨向解脫的階段）中，先總結前面的問題，然後回答問題，正式解釋。解釋中，首先用頌和長行（散文）概括，然後展開為三門：一是世間離欲（世俗的離欲），二是出世間離欲（超越世俗的離欲），三是這兩種道路的所有資糧（修行的輔助條件）。後面進行解釋。這三種（離欲）道路的意義也適用於異生（凡夫），現在根據...

【English Translation】 English version: Regarding the speed of attaining Nirvana, there are generally three categories: The first is the extremely long duration, where there are many Shravakas (those who attain enlightenment by hearing the Buddha's teachings) who need to cultivate the roots of liberation-part good (wholesome actions leading to liberation) for sixty kalpas (extremely long units of time), and only attain Nirvana (liberation from the cycle of birth and death) in their final life. The second is the non-extremely long duration, where they need to experience many lives, even up to one kalpa, to attain Nirvana. The third is the fastest attainment of Nirvana, which only requires three lives. In the first life, they generate the aspiration to cultivate liberation-part good, which includes the Five Stopping-the-Mind Contemplations (five methods to cease deluded thoughts) and the General and Specific Mindfulness Foundations (two ways of practicing the Four Mindfulness Foundations). In the second life, they continue to cultivate the Mindfulness Foundations, progressing from the General Mindfulness Foundation to the Warmth Stage, Peak Stage, or entering the Lower Endurance Stage, Middle Endurance Stage, which is called accomplishment. In the third life, they progress from the Lower Endurance Stage or Middle Endurance Stage to cultivate the Higher Endurance Stage, reaching the highest in the world, entering the Path of Seeing (the beginning of realizing the truth), and ultimately attaining the Arhat fruit (a saint who has eradicated all afflictions). Sometimes, this person, after entering the holy stream in the third life, dies in the body of the first fruit (Srotapanna, the first stage of entering the holy stream), and then is born seven times, conveniently attaining Nirvana. The third section cites scriptures to prove: If someone in the world has superior right view (correct understanding), even if they experience thousands of lives, they will not fall into the evil realms (hell, hungry ghosts, animal realm). A person who dwells in the lineage (those with the potential for practice), who temporarily generates the mind of entering, can attain the non-selective cessation of evil realms (permanent escape from evil realms). In this position, sometimes it can be attained, sometimes it cannot. If they reach the Endurance Stage (the stage of enduring all realms), they will definitely attain it. If they have already entered the superior stage of the Endurance Stage, cutting off (the cause of evil realms), accomplishing (the cause of good realms), they will not be born in places without opportunities for practice and other evil realms. In the fourth section, there is another situation: The first is merely entering (practice), not yet accomplished, not yet completed, not yet attained the Path of Seeing, because the time for liberation practice is still short. The second is already entering, about to accomplish, but not yet completed, not yet attained liberation, having practiced for many lives, but not yet dwelling in the final body, etc. The third is already entering, also already accomplished, not yet liberated, dwelling in the final body, not yet attained the Path of Seeing. The fourth is other situations, such as the soft roots, etc., mentioned in the nature-seed ground (inherent qualities), which should be understood. It is said therein that there are three types of people: those with soft roots, medium roots, and superior roots, or those with wrong practice, without wrong practice, with obstacles, without obstacles, with distant practice, with near practice, with immature, with mature, or with uncleansed, with cleansed. Volume Twenty-Two In the Ground of Departure (the stage of moving towards liberation), first summarize the previous questions, then answer the questions, and formally explain. In the explanation, first summarize with verses and prose, then expand into three sections: first, worldly detachment (secular detachment), second, supramundane detachment (detachment beyond the secular), and third, all the resources (auxiliary conditions for practice) for these two paths. The explanation follows. The meaning of these three (detachments) paths also applies to ordinary beings (common people), now according to...

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聖者世俗離欲而明之。以辨出離地離欲。次明出世間道離欲之相。三藏云。對法論師據真見道說能所平等智為其相。此論主約相見道說四諦智名為見道也。自能離系自得解脫者。明無漏智等離有漏系。即無間道。斷彼煩惱得無為時。起勝解數自得解脫。即解脫道也。第三辨二道資糧中。初有一頌及長行列十四門。后次第解。于中初三指前種姓地劣緣中說。今當解釋餘十一門。此卷但解第四若戒律儀。就中初問后答。答中初頌標六門。次廣釋其六。后結勸修學。六門者。一辨三。此說下略義中標數故言辨三道理。廣文有六。一安住具戒。二善能守護別解律儀。三軌則圓滿。四所行圓滿。五于少罪見大怖畏。六受學學處。二虧三滿各有十因。四異門有六。五凈有三。六勝功德有其十種。就初門中。又分為三。初總舉六義。二徴釋其六。三辨略義。今此義中唯依苾芻律儀處說善能守護等者。何故不說苾芻尼等也。以不能入聖道故。多分成就具戒法者苾芻有故。余則不然。是以不說。于所應行於如所行者。此有二釋。一云所應行事簡諸惡者不應行事。于如所行者即如余善丈夫所行如是而行也。一云于所應行者佛所許處也。于如所行者佛所制處也。若於如法宣白加行住慈悲心展轉與欲者。此即為法事時。如理白眾。應住慈心受彼

人慾謂于諸少隨少學處者。除四重余盡名少戒。初受名少戒。后對緣持故名少隨。今犯此少戒及少隨故名少罪。得所未得觸所未觸等者。此說初中後行也。從戒師所得聞少分學處體性者。謂聞四波羅夷等過。於二百五十學處者。二百五十戒中。合其眾學為一。足餘一百五十有一百五十一。故云過也。略義中。以兩番三義攝。初番中其受學學處亦入第三門攝也。上釋辨三竟。自下釋第二十虧。第三十滿。先總標虧滿各十。后別釋之。于中先辨虧損。后翻顯圓滿。前中。先標別次別釋。后總結。大欲不知喜足難養難滿者。希未得境名為大欲。耽已得境名不知足。以大欲故難養不知足故難滿也。墮在二邊中明苦行邊略有十種。一依棘刺修斷瑜伽。二依灰坌。三行木杵夜即臥上。四行著板衣夜臥板。五如狐蹲住乃后夜不至於地。六如狐蹲坐後分至地。修斷瑜伽通上六所計。但泰云或修涅槃斷行即瑜伽行。若依此釋應是別計。以加或字而作釋故。即是邪瑜伽行也。七有外道相續事火一日三事。八在水中著柱始終一手執一柱一腳踏一柱一日三度。升柱觀日隨日而轉。九一足立柱隨日而轉。十除此九計所餘邪行九十六種外道等。總結中若說尸羅虧損通十因緣。若說尸罹難艱局在不能出離及所受失壞。第四釋異門中。初列六頌顯戒名有

【現代漢語翻譯】 現代漢語譯本 如果有人想知道關於那些少量隨學處（śaikṣa, 佛教戒律中較小的戒條）的事情，除了四重戒（pārājika, 比丘或比丘尼所受的最重的四條戒律，犯了會被逐出僧團）之外，其餘的都可稱為少戒。最初受持時稱為少戒，後來面對因緣而持守，所以稱為少隨。現在如果觸犯了這些少戒和少隨，就稱為少罪。『得所未得，觸所未觸等』，這是說初行、中行、後行。從戒師那裡聽聞所得的少分學處體性，是指聽聞四波羅夷等過失。對於二百五十學處（śikṣāpada, 比丘或比丘尼應學習的戒條），在二百五十戒中，將其眾多的學處合為一個，還餘下了一百五十有一百五十一。所以說『過』。在略義中，用兩番三義來攝取。初番中，其受學學處也歸入第三門攝取。以上解釋辨別了三事完畢。從下面開始解釋第二十虧，第三十滿。先總標出虧和滿各有十種，然後分別解釋。其中先辨別虧損，然後反過來顯明圓滿。前面部分，先標出類別，然後分別解釋，最後總結。『大欲不知喜足難養難滿』，希求未得到的境界稱為大欲，貪戀已得到的境界稱為不知足。因為有大欲所以難以養活，因為不知足所以難以滿足。『墮在二邊中』，說明苦行邊略有十種：一是依靠荊棘刺來修斷瑜伽（yoga, 相應、結合，此處指一種修行方法），二是依靠灰土涂身，三是睡在木杵上，四是穿著木板衣睡在木板上，五像狐貍一樣蹲著住，直到後半夜也不著地，六像狐貍一樣蹲著坐，後半夜才著地。修斷瑜伽通用於以上六種所計。但泰云或者修涅槃斷行即是瑜伽行。如果按照這種解釋，應該是另外一種計算。因為加上『或』字而作解釋，所以是邪瑜伽行。七有外道相續事火，一日三次。八在水中抱著柱子，始終一手執一柱，一腳踏一柱，一日三次。升柱觀日，隨著太陽轉動。九一隻腳立在柱子上，隨著太陽轉動。十除了這九種計算之外，其餘的邪行九十六種外道等。總結中，如果說尸羅（śīla, 戒律）虧損，通於十種因緣。如果說尸罹難艱，侷限在不能出離以及所受的失壞。第四解釋異門中，先列出六頌來顯示戒律的名稱有多種。

【English Translation】 English version If someone wants to know about those minor śaikṣa (training rules, lesser precepts in Buddhism) , except for the four pārājika (defeats, the four heaviest offenses for monks and nuns, leading to expulsion from the monastic order), the rest can be called minor precepts. Initially, when undertaking them, they are called minor precepts; later, when upholding them in response to conditions, they are called minor observances. Now, if one violates these minor precepts and minor observances, it is called a minor offense. 'Obtaining what has not been obtained, touching what has not been touched, etc.,' this refers to the initial practice, the middle practice, and the later practice. The nature of the minor portion of the training rules heard from the preceptor refers to hearing about the faults of the four pārājikas, etc. Regarding the two hundred and fifty śikṣāpada (training rules), among the two hundred and fifty precepts, combining their numerous training rules into one, there remain one hundred and fifty plus one hundred and fifty-one. Therefore, it is said 'excess'. In the concise meaning, it is encompassed by two sets of three meanings. In the first set, the training rules being learned are also included in the third category. The above explains the differentiation of the three matters, completed. From below begins the explanation of the twentieth, deficiency, and the thirtieth, fulfillment. First, generally indicate that there are ten types of deficiency and fulfillment each, then explain them separately. Among them, first differentiate deficiency, then conversely reveal fulfillment. In the preceding part, first indicate the categories, then explain them separately, and finally summarize. 'Great desire, not knowing contentment, difficult to nourish, difficult to satisfy,' craving for unattained realms is called great desire, clinging to attained realms is called not knowing contentment. Because of great desire, it is difficult to nourish; because of not knowing contentment, it is difficult to satisfy. 'Falling into the two extremes,' explains that there are roughly ten types of ascetic practices: first, relying on thorns to cultivate severance yoga (union, a practice method); second, relying on smearing oneself with ashes; third, sleeping on wooden pestles; fourth, wearing wooden board clothing and sleeping on wooden boards; fifth, dwelling squatting like a fox, not touching the ground until the latter half of the night; sixth, sitting squatting like a fox, touching the ground in the latter half of the night. Severance yoga is applicable to the above six calculations. However, Taiyun says that cultivating nirvāṇa severance practice is yoga practice. If according to this explanation, it should be another calculation. Because the word 'or' is added for explanation, it is a wrong yoga practice. Seventh, some heretics continuously serve fire, three times a day. Eighth, in the water, embracing a pillar, always holding one pillar with one hand, stepping on one pillar with one foot, three times a day. Ascending the pillar to observe the sun, turning with the sun. Ninth, standing on one foot on a pillar, turning with the sun. Tenth, besides these nine calculations, the remaining ninety-six types of wrong practices of heretics, etc. In the summary, if it is said that śīla (moral conduct, precepts) is deficient, it applies to ten causes. If it is said that śīla is difficult, it is limited to not being able to escape and the loss of what has been received. In the fourth explanation of different aspects, first list six verses to show that there are many names for precepts.

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六。復問答重釋。第六頌云阿笈摩見者。舊云阿含見即是證見。今云阿笈摩此名為傳即佛教傳流證理正見。能得果故名有見。下長行雲復有說言安住具戒等者。此引律儀言證第六名也。問答重釋中。建立任持者。謂初能安立后能任持。令生令證者。謂有為令生。無為令證也。第五釋清凈門中。初長行辨三業凈。后引羅怗羅二頌證成。第六釋戒德勝利有其十種。言若有其趣作福業者乃至名賢善死等者。人天善趣作福等三事。于當來中必生善趣。不怖惡趣。故第二無悔。若有所犯有所怖惡趣故。名不賢死。

第二十三卷

自下解釋第五根律儀中。初總開五句。次別釋五句。后辨略義。別釋中。初明密護根門。言云何名為密護根門者。明所防護。即是六根也。謂防守正念常委正念等者。舉能防護以釋所防。由住正念防守眼根及正修行眼根律儀。乃至防護意根及正修行意根律儀。即以正念為根律儀體。此文舉正念實兼正智。二明防守正念。謂前恐六根起過。住于正念防守六根。今時後恐念有忘失。故攝受多聞學聞思修。由三慧力獲得正念念不忘失。是則三慧防守正念。為欲令此所得正念無忘失故時時修習三慧不息。三明常委正念。謂能制伏色等。即防六根起過之緣。四明念防護意。謂如卒爾眼識逢違順色。次起分

【現代漢語翻譯】 現代漢語譯本：六、復問答重釋。《第六頌》說『阿笈摩見者』（Agama-dṛṣṭi，通過經文傳承獲得的見解）。舊譯為『阿含見』，即是證見。現在說『阿笈摩』，此名為『傳』，即佛教傳流的證理正見。能得果，故名『有見』。下面的長行說『復有說言安住具戒等者』，這是引用律儀來說明證得第六名的含義。在問答重釋中，『建立任持者』，是指最初能夠安立，之後能夠任持。『令生令證者』，是指有為法使其生起，無為法使其證得。第五釋清凈門中，開始的長行辨析三業清凈，後面引用羅睺羅（Rāhula，佛陀的兒子）的兩首頌來證明。第六釋戒德勝利，有十種。說『若有其趣作福業者乃至名賢善死等者』，人天善趣作福等三件事，在未來必定生於善趣，不怖畏惡趣，所以第二是無悔。如果有所犯，就會怖畏惡趣，所以稱為不賢善死。

第二十三卷

下面解釋第五根律儀中，先總括五句，然後分別解釋五句，最後辨析略義。分別解釋中，首先說明密護根門。說『云何名為密護根門者』，說明所防護的，就是六根。『謂防守正念常委正念等者』，舉出能夠防護的，來解釋所防守的。由於安住正念，防守眼根，以及正確修行眼根律儀，乃至防護意根，以及正確修行意根律儀，就是以正念為根律儀的本體。這段文字舉出正念，實際上兼顧了正智。二、說明防守正念。前面是恐怕六根生起過失，安住于正念防守六根。現在是恐怕正念會有忘失，所以攝受多聞、學聞、思、修。由三慧的力量獲得正念，不忘失。那麼三慧就能防守正念。爲了使所得到的正念不忘失，所以時時修習三慧，不停止。三、說明常委正念，能夠制伏色等，就是防止六根生起過失的因緣。四、說明念防護意，比如突然眼識遇到違背或順從的色境，接著生起分別。

【English Translation】 English version: Six. Repeated Explanation of Questions and Answers. The Sixth Gatha says 'Āgama-dṛṣṭi' (View obtained through scriptural transmission). The old translation was 'Āgama view,' which is the view of realization. Now it is said 'Āgama,' which is called 'transmission,' that is, the correct view of the principle of realization transmitted in Buddhism. Because it can obtain the fruit, it is called 'having view.' The following long passage says, 'Furthermore, some say that abiding in complete precepts, etc.,' This quotes the Vinaya to explain the meaning of attaining the sixth name. In the repeated explanation of questions and answers, 'establishing and maintaining' means that it can initially establish and then maintain. 'Causing to arise and causing to realize' means that conditioned dharmas cause to arise, and unconditioned dharmas cause to realize. In the fifth explanation of the gate of purity, the initial long passage distinguishes the purity of the three karmas, and the later quotes two Gathas of Rāhula (Buddha's son) to prove it. The sixth explanation of the victory of the virtue of precepts has ten kinds. It says, 'If there are those who are inclined to perform meritorious deeds, even to the point of being called virtuous and dying well, etc.,' The three things of performing meritorious deeds in the good realms of humans and gods, etc., will surely be born in good realms in the future, and will not fear evil realms, so the second is no regret. If there is any transgression, there will be fear of evil realms, so it is called not dying virtuously.

Volume Twenty-Three

From here onwards, the fifth sense restraint is explained. First, the five sentences are summarized. Then, the five sentences are explained separately. Finally, the abbreviated meaning is distinguished. In the separate explanations, first, the secret protection of the sense doors is explained. It says, 'What is called secret protection of the sense doors?' It explains what is being protected, which is the six senses. 'That is, guarding right mindfulness, constantly entrusting right mindfulness, etc.,' It cites what can protect to explain what is being guarded. Because of abiding in right mindfulness, guarding the eye sense, and correctly practicing the eye sense restraint, even to the point of guarding the mind sense, and correctly practicing the mind sense restraint, that is, taking right mindfulness as the substance of the sense restraint. This text cites right mindfulness, but actually includes right wisdom. Second, explaining guarding right mindfulness. Previously, it was feared that the six senses would give rise to faults, so abiding in right mindfulness to guard the six senses. Now, it is feared that mindfulness will be forgotten, so receiving much learning, learning, thinking, and cultivating. By the power of the three wisdoms, right mindfulness is obtained, and it is not forgotten. Then the three wisdoms can guard right mindfulness. In order to prevent the obtained right mindfulness from being forgotten, the three wisdoms are cultivated at all times without ceasing. Third, explaining constant entrusting of right mindfulness, which can subdue forms, etc., that is, preventing the conditions for the six senses to give rise to faults. Fourth, explaining mindfulness protecting the mind, such as suddenly the eye consciousness encountering agreeable or disagreeable forms, and then giving rise to discrimination.

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別意識尋求決定。若不防護此分別意識。其次即入染凈心位生諸煩惱。故名將生。于中。初明眼識。次類耳等四識。后明卒爾意識。即此意識有與非理分別俱行能起煩惱由此意識于可愛色法將生染著等者。即此卒爾意識與彼尋求決定前後俱行。當起染凈位中煩惱。故言將生。前言色色者。五識緣色體。意識緣色法。謂緣彼色上生住異滅是色家假四相法名為色法。亦由如是念增上力能防護此尋求決定分別意識。令生染凈位凈識。不生煩惱。五明行平等位。文分為二。初釋行位。此中備師云。與善無記舍相應時。有念防護。名平等位。后釋意防復分為二。初略標二相行平等位。后云何于眼所識色中不取其相下廣釋之。于中有三。一釋不取相好終不依彼發生惡漏。二若由忘念已下釋若彼失念發生惡漏便修律儀。三若於其眼所識色中應策眼根已下釋由二相故能善防護于其二舍令意正行。初釋不取相好有兩番釋。初釋眼識取自境界而未起貪等名為取相。若能遠離如是境相名不取相。其若眼識無間意識取相能起貪等名取隨好。如眼余耳等亦爾。第二番釋六根對境名為取相。尋求意識了別共相名取隨好。下辨生不生漏。略義中。初結前問后。后對問辨略。即有三番。初番中五。一能防護。謂前所辨防守正念常委正念念及三慧。二所防

【現代漢語翻譯】 現代漢語譯本 別讓意識尋求決定。如果不防護這種分別意識，接下來就會進入染凈心位，產生各種煩惱，所以叫做『將生』。其中，首先說明眼識，然後以此類推耳等四識，最後說明卒爾意識。這種意識與非理分別同時存在，能夠引起煩惱。因此，這種意識對於可愛的色法將要產生染著等等，就是說，這種卒爾意識與尋求決定前後同時存在，將要產生染凈位中的煩惱，所以說『將生』。前面所說的『者』，是指五識緣色體，意識緣色法，就是說緣彼色上生住異滅，這是色家假立的四相法，叫做色法。也因為這樣的念增上力，能夠防護這種尋求決定分別意識，使生染凈位的凈識，不產生煩惱。 五、說明行平等位。文分為二。首先解釋行位。其中備師說，與善、無記、舍相應時，有念防護，叫做平等位。然後解釋意防，又分為二。首先簡略標示二相行平等位，然後『云何于眼所識色中不取其相』以下詳細解釋。其中有三點：一、解釋不取相好，終究不依彼發生惡漏；二、『若由忘念已下』，解釋如果因為失念而發生惡漏，就修習律儀；三、『若於其眼所識色中應策眼根已下』，解釋因為二相的緣故，能夠很好地防護，對於二舍令意正行。首先解釋不取相好，有兩番解釋。首先解釋眼識取自境界而未起貪等，叫做取相。如果能夠遠離這樣的境相，叫做不取相。如果眼識無間意識取相，能夠引起貪等，叫做取隨好。像眼識一樣，其餘的耳等也是如此。第二番解釋，六根對境叫做取相，尋求意識了別共相叫做取隨好。下面辨別生不生漏。略義中，首先總結前面，提問後面，然後針對提問辨別簡略。即有三番。初番中五：一、能防護，就是前面所說的防守正念，常常委任正念念及三慧；二、所防

【English Translation】 English version Do not let consciousness seek to decide. If this discriminating consciousness is not guarded, then one will enter the position of defiled and purified mind, giving rise to various afflictions, hence it is called 'about to arise'. Among them, first, the eye consciousness is explained, then the other four consciousnesses such as ear are classified, and finally the sudden consciousness is explained. This consciousness, coexisting with irrational discrimination, can give rise to afflictions. Therefore, this consciousness is about to generate attachment to lovely objects, that is, this sudden consciousness coexists with the seeking and deciding before and after, and will generate afflictions in the position of defilement and purity, so it is called 'about to arise'. The '者' mentioned earlier refers to the five consciousnesses perceiving the essence of form, and the consciousness perceiving the dharma of form, that is, perceiving the arising, abiding, changing, and ceasing of that form. These are the four characteristics of form established as a category, called dharma of form. Also, because of the power of such mindfulness, it can protect this seeking and deciding discriminating consciousness, causing the pure consciousness in the position of defilement and purity to arise, without generating afflictions. Fifth, explaining the position of equality in practice. The text is divided into two parts. First, explain the position of practice. Among them, Bhiksu says that when it corresponds to good, neutral, and equanimity, there is mindfulness and protection, which is called the position of equality. Then explain the protection of intention, which is further divided into two parts. First, briefly indicate the two aspects of the position of equality in practice, and then explain in detail from 'How not to grasp the characteristics in the objects perceived by the eye'. There are three points: first, explain not grasping the characteristics and never relying on them to generate evil outflows; second, 'If due to forgetfulness...' explains that if evil outflows occur due to forgetfulness, then practice the precepts; third, 'If in the objects perceived by the eye, one should urge the eye root...' explains that because of the two aspects, one can protect well, and for the two equanimities, the intention acts correctly. First, explain not grasping the characteristics, with two explanations. First, explain that the eye consciousness grasping its own realm without arising greed, etc., is called grasping the characteristics. If one can stay away from such realm characteristics, it is called not grasping the characteristics. If the eye consciousness and the intervening consciousness grasp the characteristics and can cause greed, etc., it is called grasping the secondary characteristics. Like the eye consciousness, the other ear, etc., are also like this. The second explanation is that the six roots facing the objects are called grasping the characteristics, and the seeking consciousness distinguishing the common characteristics is called grasping the secondary characteristics. Below, distinguish whether outflows arise or not. In the brief meaning, first summarize the previous and ask the following, then briefly distinguish in response to the question. That is, there are three parts. The first part has five: first, the ability to protect, which is the guarding of right mindfulness mentioned earlier, often entrusting right mindfulness and the three wisdoms; second, what is protected.

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護。即是眼等六根防護此根令不生過。三從防護。即防過緣所謂防過六塵。四如防護。即防過相謂於色等不取相及隨好。五正防護。即防過時謂彼六識行平等位。第二番中有三。一防護方便。即攝能防護及防過相。二所防事。即六根六塵。三正防護。即是六識行平等位心住舍中。第三番中。初總標二力。謂思擇力及修習力。即前所說能防念慧。一是思慧相應念慧為根律儀。是其伏道。二是修慧相應念慧為根律儀。是其斷道。次別釋二力有二複次。初複次中直明思擇力境界不能過斷滅。若修習力見過能斷。第二複次即言思擇力伏纏不發隨眠。若修習力即伏現行復撥隨眠下。第三結當二道。第六于食知量中初先廣辨。次明略義。后結廣略。廣中有三。初標列五句。次釋。后結。諸句者。景雲。此列五句而釋之。一正思擇食于所食。二不為倡蕩。三不為憍逸。四不為飾好。五不為端嚴。今準下釋具有七句。一正思擇食于所食。二不為倡蕩。三不為憍逸。四不為飾好。五不為端嚴。六為身安住。七為暫支援。以後二句入于乃至廣說故。雖句有七而判為五段。一思擇所食。二不為倡蕩。三不為憍逸。飾好端嚴。四為身安住。五為暫支援。釋初正思擇中先明思擇。后明所食。前中有二。一明思擇過患勝利。二應自思惟下明思擇受用

【現代漢語翻譯】 現代漢語譯本：防護。即是對眼等六根（六種感覺器官：眼、耳、鼻、舌、身、意）進行防護，使這些根不產生過失。三、從防護，即防止過失的因緣，也就是防止過失的六塵（色、聲、香、味、觸、法）。四、如防護，即防止過失的表相，即對於色等不執取表相以及隨好的特徵。五、正防護，即防止過失的時機，即彼六識（眼識、耳識、鼻識、舌識、身識、意識）處於平等執行的狀態。第二番中有三點：一、防護的方便，即包含能進行防護以及防止過失的表相。二、所要防護的事物，即六根和六塵。三、正防護，即是六識處於平等執行的狀態，心安住在舍（不偏不倚）的狀態中。第三番中，首先總標出兩種力量，即思擇力（思考辨別的力量）和修習力（修行的力量），也就是前面所說的能進行防護的念慧（正念和智慧）。一是與思慧相應的念慧，以念慧為根本的律儀（戒律），是其伏道（降伏煩惱的途徑）。二是與修慧相應的念慧，以念慧為根本的律儀，是其斷道（斷除煩惱的途徑）。其次分別解釋這兩種力量，有兩次複述。第一次複述中直接說明思擇力的境界不能超越斷滅。如果修習力能夠見到過失並能斷除。第二次複述就是說思擇力能夠降伏纏縛而不引發隨眠（潛在的煩惱），如果修習力就能降伏現行的煩惱並連根拔起隨眠。第三總結這兩種道。第六，在飲食知量中，首先廣泛地辨析，其次說明簡略的意義，最後總結廣略。廣泛辨析中有三點：首先標列五句，其次解釋，最後總結。諸句，景雲說，這裡列出五句並解釋它們：一、正確地思考所食用的食物。二、不爲了放蕩。三、不爲了驕逸。四、不爲了裝飾。五、不爲了端正。現在按照下面的解釋，具有七句：一、正確地思考所食用的食物。二、不爲了放蕩。三、不爲了驕逸。四、不爲了裝飾。五、不爲了端正。六、爲了身體的安住。七、爲了暫時的支援。因為後面的兩句進入了乃至廣說，所以雖然句子有七句，但判為五個段落：一、思擇所食。二、不為倡蕩。三、不為憍逸、飾好、端嚴。四、爲了身體的安住。五、爲了暫時的支援。解釋最初的正確思擇中，先說明思擇，后說明所食。前面有兩點：一、說明思擇的過患和勝利。二、應自思惟下，說明思擇受用。

【English Translation】 English version: Protection. That is, protecting the six roots (six sense organs: eyes, ears, nose, tongue, body, mind) to prevent these roots from generating faults. Three, protection from causes, which means preventing the causes of faults, namely preventing the six dusts (form, sound, smell, taste, touch, dharma). Four, protection like this, which means preventing the appearance of faults, that is, not grasping the appearance and secondary characteristics of form, etc. Five, correct protection, which means preventing the timing of faults, that is, when the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) are in a state of equal operation. There are three points in the second part: One, the means of protection, which includes being able to protect and prevent the appearance of faults. Two, the things to be protected, namely the six roots and the six dusts. Three, correct protection, which is the state where the six consciousnesses are in a state of equal operation, and the mind is at peace in the state of equanimity. In the third part, first, the two forces are generally indicated, namely the power of discernment (the power of thinking and distinguishing) and the power of cultivation (the power of practice), which are the mindfulness and wisdom mentioned earlier that can provide protection. One is mindfulness and wisdom corresponding to the wisdom of discernment, with the precepts (discipline) based on mindfulness and wisdom as its root, which is the path of subduing (the way to subdue afflictions). The second is mindfulness and wisdom corresponding to the wisdom of cultivation, with the precepts based on mindfulness and wisdom as its root, which is the path of cutting off (the way to cut off afflictions). Secondly, these two forces are explained separately, with two repetitions. The first repetition directly states that the realm of the power of discernment cannot surpass cutting off. If the power of cultivation can see faults and cut them off. The second repetition is that the power of discernment can subdue entanglements without triggering latent afflictions (potential afflictions), and if the power of cultivation can subdue current afflictions and uproot latent afflictions. The third summarizes these two paths. Sixth, in knowing the measure of food, first, a broad analysis is made, then the concise meaning is explained, and finally the broad and concise are summarized. There are three points in the broad analysis: first, list the five sentences, then explain, and finally summarize. The sentences, Jingyun said, here are five sentences listed and explained: One, correctly contemplate the food to be eaten. Two, not for dissipation. Three, not for arrogance. Four, not for decoration. Five, not for adornment. Now, according to the following explanation, there are seven sentences: One, correctly contemplate the food to be eaten. Two, not for dissipation. Three, not for arrogance. Four, not for decoration. Five, not for adornment. Six, for the body to abide in peace. Seven, for temporary support. Because the latter two sentences enter into 'and so on, broadly speaking', although there are seven sentences, they are divided into five paragraphs: One, contemplating the food to be eaten. Two, not for dissipation. Three, not for arrogance, decoration, and adornment. Four, for the body to abide in peace. Five, for temporary support. In explaining the initial correct contemplation, first explain contemplation, then explain the food to be eaten. There are two points in the front: One, explain the faults and benefits of contemplation. Two, 'One should contemplate oneself' below, explain the contemplation of enjoyment.

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之意。前中復二。初明過患后明勝利。初中先開三章。次釋。后結。釋第三追求過患中。初開六句。次釋。后結。因食不自在過中。泰師解云。修仙斷谷不為王使。所云為王所使。第二思擇受用之意中。當隨因喻唯往施主家者。泰基同云。月能清涼益人。入施主家身有清涼益於施主。只如月也。今又更解。如涅槃經說。如空中月。從初一日至十五日。漸漸增長。善知識者亦復如是。命諸學人漸遠惡法增長善法。第三釋不為憍逸飾好端嚴中。有二。初明憍逸等。后明不為憍逸等。前中復二。初別釋三。后總結成過。第五釋為暫支援食于所食中先問后答。答中有二。一略解。二諸有多聞聖弟子眾下廣釋為暫支援。前中有三。初標二養。次別釋。后明二養有罪無罪。釋中有難六句。一受飲食而返饑羸。二非法追求得已耽著。三食竟身體沉重不任修斷。四食已心鈍不速得定。五食已氣難艱。六食已惛睡纏擾。無難反此。亦有六句。第二廣釋為暫支援中。文分為三。初總標聖眾習近無罪名為暫持命。次問答開五句。后別釋之。初釋為除飢渴受諸飲食即離艱難中初饑羸過。二釋為攝梵行故受飲食即無前說艱難中身沉重過心鈍不速得定惛睡纏擾。三釋斷故受。四釋令新受當更不生。五釋存養等即有五句。一存養二力三樂四無罪五安穩

【現代漢語翻譯】 現代漢語譯本： 之意。前面是複述和總結。首先闡明過患，然後闡明勝利。首先在闡明過患中，先展開三章，然後解釋，最後總結。在解釋第三追求過患中，首先展開六句，然後解釋，最後總結。因為飲食不自在的過患中，泰師解釋說：『修仙斷絕穀物，不被國王役使。』所說的『為國王所使』。第二，在思考選擇受用的意義中，應當隨著因緣譬如只去施主家的情況，泰基也同樣認為：『月亮能夠清涼，有益於人，進入施主家，自身感到清涼，有益於施主，就像月亮一樣。』現在又進一步解釋，如《涅槃經》所說：『如空中的月亮，從初一日到十五日，漸漸增長。善知識也是這樣，命令諸位學人逐漸遠離惡法，增長善法。』第三，在解釋不爲了驕逸裝飾美好端莊中，有兩點，首先闡明驕逸等，然後闡明不爲了驕逸等。在前者中又分為兩點，首先分別解釋三種，然後總結成為過患。第五，在解釋爲了暫時支援生命而食用所食之物中，先提問后回答。回答中有兩點，一是簡略解釋，二是『諸有多聞聖弟子眾』以下，廣泛解釋爲了暫時支援生命。在前者中有三點，首先標明兩種滋養，然後分別解釋，最後闡明兩種滋養有罪或無罪。在解釋中有六句困難，一是接受飲食反而更加飢餓羸弱，二是非法追求得到后耽著其中，三是吃完後身體沉重不能勝任修行，四是吃完後心思遲鈍不能迅速入定，五是吃完后氣息難以調和，六是吃完后昏沉睡眠纏繞。沒有困難則與此相反，也有六句。 第二，廣泛解釋爲了暫時支援生命中，文分為三部分，首先總標聖眾習慣接近沒有罪過，名為暫時維持生命。其次是問答展開五句，然後分別解釋。首先解釋爲了消除飢渴而接受各種飲食，即脫離艱難困苦，這是飢餓羸弱的過患。第二，解釋爲了攝取梵行而接受飲食，即沒有前面所說的艱難困苦，這是身體沉重、心思遲鈍不能迅速入定、昏沉睡眠纏繞。第三，解釋斷除（舊的苦受）。第四，解釋使新的苦受不再產生。第五，解釋存養等，即有五句，一是存養，二是力量，三是快樂，四是無罪，五是安穩。

【English Translation】 English version: Meaning of it. The former part is a review and summary. First, it clarifies the faults, then it clarifies the victory. First, in clarifying the faults, it first unfolds three chapters, then explains, and finally summarizes. In explaining the third pursuit of faults, it first unfolds six sentences, then explains, and finally summarizes. Because of the fault of not being free in eating, Master Tai explains: 'Cultivating immortality and abstaining from grains means not being employed by the king.' What is meant by 'being employed by the king.' Second, in contemplating the meaning of choosing to receive offerings, one should follow the causes and conditions, such as only going to the house of the benefactor. Taiji also believes: 'The moon can be cool and beneficial to people. Entering the house of the benefactor, one feels cool and benefits the benefactor, just like the moon.' Now, it is further explained, as the Nirvana Sutra says: 'Like the moon in the sky, gradually increasing from the first day to the fifteenth day. A good teacher is also like this, ordering all students to gradually stay away from evil and increase good.' Third, in explaining not being for pride, adornment, beauty, and dignity, there are two points. First, it clarifies pride, etc., and then it clarifies not being for pride, etc. In the former, it is divided into two points. First, it separately explains the three types, and then summarizes them as faults. Fifth, in explaining eating food to temporarily support life, first ask and then answer. There are two points in the answer: one is a brief explanation, and the other is 'Many learned noble disciples' below, which extensively explains temporarily supporting life. In the former, there are three points: first, it marks the two types of nourishment, then it explains them separately, and finally it clarifies whether the two types of nourishment are sinful or not. In the explanation, there are six difficult sentences: first, receiving food but becoming more hungry and weak; second, pursuing illegally and becoming attached to it; third, after eating, the body becomes heavy and unable to cultivate; fourth, after eating, the mind becomes dull and unable to quickly enter samadhi; fifth, after eating, the breath becomes difficult to harmonize; sixth, after eating, one is entangled in drowsiness and sleep. The opposite is true without difficulties, and there are also six sentences. Second, in extensively explaining temporarily supporting life, the text is divided into three parts. First, it generally marks that the noble assembly is accustomed to approaching without sin, which is called temporarily maintaining life. The second is to ask and answer, unfolding five sentences, and then explaining them separately. First, explain that in order to eliminate hunger and thirst, accepting various foods means getting rid of difficulties and hardships, which is the fault of hunger and weakness. Second, explain that in order to gather Brahma-conduct, accepting food means that there are no difficulties and hardships mentioned earlier, which are heavy body, dull mind, unable to quickly enter samadhi, and entangled in drowsiness and sleep. Third, explain to cut off (old suffering). Fourth, explain that new suffering will no longer arise. Fifth, explain maintaining, etc., which has five sentences: one is maintaining, two is strength, three is happiness, four is no sin, and five is peace.

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而住也。略義中有其三番。第三番中文分為二。先明有食無食義。後由此受用平等所食等下配屬諸句以明遮顯。前中初標二種后別釋二。一無所食即便夭沒。二有所食于中復二。初開二食各有五句。二當知此中下。明二德失指前所辨。就明德中。由平等食非極少食乃至已生斷滅者。此唯離過。由非極多食乃至如前廣說者。具二功能。謂離過攝德由不宜食非不消食二種俱能斷故。不生新受者離過。由此當得存養力樂者攝德。由非染食當得無罪安樂而住者。此唯攝德。就明不平等食失中。由極少食饑羸少活。由極多食食不消變。由不宜食當知亦爾。此不宜食望不消食有差別者。謂觸藥等身中集過。觸極重苦。由染污食非法追求得已即有染愛耽嗜饕餮之過。第二配屬諸句以明遮顯中。文分為三。初標于食平等所作以諸句顯。次舉前所明諸句以明遮顯。后結之。明遮顯中。前明遮。后明顯。言若於善品勤修習者乃至修入而轉不安穩住者。正修善時諸惡尋思令隨順趣向諸惡惡法將起故言修入而轉。

第二十四卷

釋第七悟寤瑜伽中有二。初為四問。后次第解。解中。先廣釋。次略義。后結廣略。前中。先略解四問。后廣解第三悟寤瑜伽。就略解中。謂夜四分中過初一分是夜初分等者。泰基同云。彼土世俗晝夜各立四

【現代漢語翻譯】 現代漢語譯本：這樣安住。略義中有三個部分。第三部分中文分為兩個部分。首先闡明有食物和沒有食物的含義。然後由此受用平等所食等以下，將各個句子配屬，以闡明遮顯的含義。前面的部分，首先標出兩種情況，然後分別解釋這兩種情況。第一種是沒有食物，這樣就會夭折死亡。第二種是有食物，在有食物的情況中又分為兩種。首先展開兩種食物，每種食物各有五句。第二是『當知此中下』，闡明兩種德行的喪失，指向前面所辨析的內容。在闡明德行中，由於平等地食用，不是極少地食用，乃至已生斷滅者，這僅僅是遠離過失。由於不是極多地食用，乃至如前面廣泛所說的那樣，具備兩種功能，即遠離過失和攝取德行，因為不適宜的食物和不能消化的食物這兩種情況都能斷除（惡）。不產生新的感受者，這是遠離過失。由此應當獲得存養氣力安樂者，這是攝取德行。由於不是染污的食物，應當獲得無罪安樂而安住者，這僅僅是攝取德行。在闡明不平等食用所導致的過失中，由於極少地食用，導致飢餓羸弱，壽命短暫。由於極多地食用，導致食物不能消化變質。由於不適宜的食物，應當知道也是這樣。這種不適宜的食物與不能消化的食物有差別在於，接觸藥物等在身體中積聚過失，接觸極其嚴重的痛苦。由於染污的食物，通過非法途徑追求得到后，就會有染愛耽嗜饕餮的過失。 第二，將各個句子配屬，以闡明遮顯的含義。文中分為三個部分。首先標明對於食物平等所作，用各個句子來顯明。其次舉出前面所闡明的各個句子，以闡明遮顯的含義。最後總結。在闡明遮顯的含義中，先闡明遮，后闡明顯。如果對於善品勤奮修習，乃至修入而轉為不安穩地安住，正在修習善的時候，各種惡的思緒會令其隨順趣向各種惡的惡法，將要生起，所以說修入而轉。 第二十四卷 解釋第七悟寤瑜伽中有兩個部分。首先提出四個問題。然後依次解答。在解答中，先廣泛地解釋，然後是簡略的含義，最後總結廣泛和簡略的含義。在前面的部分中，先簡略地解答四個問題。然後廣泛地解釋第三悟寤瑜伽。在簡略解答中，所謂夜晚的四個時段中，過了最初的一個時段是夜晚的最初時段等等，泰基的說法相同。他們那裡的世俗將晝夜各自設立四個時段。

【English Translation】 English version: And thus abide. In the abridged meaning, there are three sections. The third section is divided into two parts in Chinese. First, clarify the meaning of having food and not having food. Then, based on the equal consumption of food, etc., assign the sentences below to clarify the meaning of concealment and manifestation. In the previous part, first mark the two situations, and then separately explain these two situations. The first is having no food, which leads to premature death. The second is having food, which is further divided into two situations. First, expand on the two types of food, each with five sentences. Second, 'Know this within,' clarifying the loss of two virtues, pointing to what was previously distinguished. In clarifying virtue, because of eating equally, not eating extremely little, and even those who have already been born and extinguished, this is merely avoiding faults. Because of not eating extremely much, and even as widely described before, it possesses two functions, namely avoiding faults and gathering virtues, because both unsuitable food and indigestible food can cut off (evil). Not generating new sensations is avoiding faults. From this, one should obtain the strength and joy of preservation, which is gathering virtues. Because it is not contaminated food, one should obtain blameless joy and abide, which is merely gathering virtues. In clarifying the faults caused by unequal eating, eating extremely little leads to hunger, weakness, and short life. Eating extremely much leads to food not being digested and transformed. One should know that unsuitable food is also like this. The difference between this unsuitable food and indigestible food lies in the fact that contact with medicine, etc., accumulates faults in the body, contacting extremely severe suffering. Because of contaminated food, after obtaining it through illegal means, there will be faults of contaminated love, addiction, and gluttony. Second, assign the sentences to clarify the meaning of concealment and manifestation. The text is divided into three parts. First, mark what is done equally with food, using the sentences to manifest it. Second, cite the sentences previously clarified to clarify the meaning of concealment and manifestation. Finally, summarize. In clarifying the meaning of concealment and manifestation, first clarify concealment, then clarify manifestation. If one diligently cultivates good qualities, and even cultivates and enters but turns to unstable abiding, when one is cultivating good, various evil thoughts will cause one to follow and tend towards various evil and wicked dharmas, which are about to arise, so it is said that one cultivates and enters but turns. Volume Twenty-Four Explaining the Seventh Awakening Yoga has two parts. First, ask four questions. Then answer them in order. In the answers, first explain extensively, then the abridged meaning, and finally summarize the extensive and abridged meanings. In the previous part, first briefly answer the four questions. Then extensively explain the Third Awakening Yoga. In the brief answers, the so-called four periods of the night, after the first period has passed is the first period of the night, etc., Taiji's statement is the same. The laity there establish four periods each for day and night.

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分。佛法晝夜各立三時以三時攝四分。從初向後過初一分名初時。從後向前過後一分名后時。中間二半分名夜中時。其晝亦爾。此中順世俗。基加一釋。過有二種。一才入名過。即此論云夜四分中過後一分名夜後分者。謂四分中入故一分名過。非后一分已無名過故也。二事了訖名過。其義可知。此中下第二廣解第三悟寤瑜伽中。初廣晝日分。次廣初夜分。后廣后夜分。廣晝分中。一解晝日。二解經行。三解宴坐。四解從順障法凈修其心。經行者謂于廣長稱其度量乃至相應身業者。景雲。可廣三步。長三十步許。是經行道。基師又解。西方多飲蘇乳。其食難消。為一處所量無大少。或露或隱。于中往來。擬行消食處所此中來去所有如法之身業也。宴坐中。結跏趺坐端身正愿安住背念者。跏趺容貌敬肅。簡異空坐。不能跏趺。如下三十三有五複次釋身生輕安等。端身解身疲勞表意正念。由端直故不為惛沉睡眠之所纏擾不為外境散動。故正愿異邪願心無異要。安住背念心得涅槃念求出世。違背生死故言背念。所背生死之心安住無漏涅槃之念故。能斷金剛般若言住對面念。此對面念即背生死欣念涅槃。如第三十自當廣說。有二複次解。一如前解。二謂住定故背不定故。涅槃念心無異妄則不起過。常以正念為對面而安住之。就解

【現代漢語翻譯】 現代漢語譯本：分。佛法將晝夜各分為三個時段，用這三個時段來涵蓋四分。從開始向後，超過最初的四分之一稱為初時（early period）。從後向前，超過最後的四分之一稱為后時（late period）。中間的二分之一稱為夜中時（middle of the night）。白天也是如此劃分。這裡是順應世俗的說法。基（Ji，人名）又增加了一種解釋：『過』有兩種含義。一是剛進入就稱為『過』，就像此論所說『夜晚四分中，超過最初的四分之一稱為夜後分』，意思是說在四分中，進入了最初的四分之一就稱為『過』，而不是說最後的四分之一已經沒有『過』的含義了。二是事情結束了稱為『過』，這個意思很容易理解。這裡，下面第二部分詳細解釋第三個悟寤瑜伽（yoga of awakening），首先詳細解釋晝日分（daytime），然後詳細解釋初夜分（first part of the night），最後詳細解釋后夜分（last part of the night）。在詳細解釋晝日分中，一解釋晝日（daytime），二解釋經行（walking meditation），三解釋宴坐（sitting meditation），四解釋從順應障礙之法中清凈地修習其心。經行是指在寬闊的道路上按照一定的長度來回行走，乃至與身業（physical action）相應。景雲（Jingyun，地名或人名）說，可以寬三步，長約三十步，這就是經行道。基師（Master Ji）又解釋說，西方人多飲用酥油和牛奶，食物難以消化，因此選擇一個地方，不計較大小，或在露天，或在隱蔽處，在其中來回走動，目的是通過行走來幫助消化，這就是來回走動時如法的身業。宴坐中，結跏趺坐（lotus position），端正身體，正確發願，安住于背念（mindfulness of aversion）。跏趺坐的容貌恭敬肅穆，與隨意坐著不同。如果不能跏趺坐，如下面的三十三有五複次（thirty-three existences with fivefold repetition）解釋身生輕安（physical ease）等。端正身體是爲了消除身體的疲勞，表明意念的正確和專注。因為身體端正，所以不會被昏沉睡眠所困擾，也不會被外境所擾亂。所以，正確的發願與邪惡的發願不同，內心沒有其他的要求。安住于背念，內心向往涅槃，尋求出世，違背生死輪迴，所以稱為背念。所違背的是生死之心，所安住的是無漏涅槃之念。所以能斷金剛般若（Diamond Wisdom Sutra）說『住對面念』。這個對面念就是背離生死，欣求涅槃。如第三十品將要詳細說明的。有兩種複次解釋。一是如前面的解釋。二是說安住于禪定，所以背離不定。涅槃的念頭心中沒有妄想，就不會產生過失。常常以正念為對面而安住。

【English Translation】 English version: Section. The Dharma divides day and night into three periods each, using these three periods to encompass the four divisions. From the beginning onwards, exceeding the first quarter is called the 'early period'. From the end backwards, exceeding the last quarter is called the 'late period'. The middle half is called the 'middle of the night'. The same applies to daytime. This is in accordance with worldly customs. Ji (person's name) adds another explanation: 'Exceeding' has two meanings. One is that entering is called 'exceeding', just as this treatise says, 'In the four quarters of the night, exceeding the first quarter is called the late night quarter', meaning that in the four quarters, entering the first quarter is called 'exceeding', not that the last quarter has no meaning of 'exceeding'. The second is that the matter is finished is called 'exceeding', and the meaning is easy to understand. Here, the second part below explains in detail the third yoga of awakening, first explaining in detail the daytime, then explaining in detail the first part of the night, and finally explaining in detail the last part of the night. In the detailed explanation of the daytime, one explains the daytime, two explains walking meditation, three explains sitting meditation, and four explains purifying the mind from the law of conforming to obstacles. Walking meditation refers to walking back and forth on a wide road according to a certain length, even corresponding to physical action. Jingyun (place name or person's name) said that it can be three steps wide and about thirty steps long, which is the path of walking meditation. Master Ji further explained that Westerners drink a lot of ghee and milk, and food is difficult to digest, so they choose a place, regardless of size, either in the open or in a hidden place, and walk back and forth in it, the purpose is to help digestion through walking, which is the lawful physical action when walking back and forth. In sitting meditation, sitting in the lotus position, straightening the body, making correct vows, and dwelling in mindfulness of aversion. The appearance of sitting in the lotus position is respectful and solemn, which is different from sitting casually. If you cannot sit in the lotus position, as explained in the thirty-three existences with fivefold repetition below, physical ease, etc. Straightening the body is to eliminate physical fatigue, indicating the correctness and focus of intention. Because the body is upright, it will not be troubled by drowsiness and sleep, nor will it be disturbed by external objects. Therefore, correct vows are different from evil vows, and there are no other requirements in the heart. Dwelling in mindfulness of aversion, the heart yearns for Nirvana and seeks to transcend the world, violating the cycle of birth and death, so it is called mindfulness of aversion. What is violated is the mind of birth and death, and what is dwelt in is the thought of Nirvana without leakage. Therefore, the Diamond Wisdom Sutra says 'dwell in the opposite thought'. This opposite thought is to abandon birth and death and rejoice in Nirvana. As will be explained in detail in the thirtieth chapter. There are two repeated explanations. One is as the previous explanation. The second is that dwelling in samadhi, so it is away from uncertainty. There is no delusion in the mind of Nirvana, and there will be no faults. Always dwell with right mindfulness as the opposite.

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從順障法凈修心中分二。初出障體及順障法。障體即是五蓋。順障法者。謂取凈妙相順彼貪慾。取彼違緣瞋恚家相即順瞋恚。若取黑闇相即順惛沉睡眠。若起親屬國土不死尋思即順於掉。若追憶昔時在眾戲笑喜樂承事即順惡作。若緣三世有無等事即順於疑。第二解從順障法凈修其心。于中有二。初由法增上故出離彼障。後由自增上及世增上故出彼障法。前中有三。初由經行從惛沉睡眠蓋及順障法出。二由宴坐從餘四障及順四障法出。第三總結。前中。三以有俱心及有光俱心者。謂水火星月藥草珠寶是明。緣此之心名明俱心。唯日一種是光。緣此光心名光俱心。以日能發光隱蔽處俱事令見。餘月等不爾。就第二宴坐中。初問后答。問中。從幾障法凈修其心者問數也。云何從彼凈修其心者問修相也。答中有二。一答數。二答修相。答修相中。初廣釋從貪慾蓋及順法出。后攝釋從餘三蓋及順法出。謂或觀其骨或觀其鎖或觀骨鎖者。基云應問。今勘第三十卷有二複次解。賢善定相者。景雲。觀共無常等隨一定相亦得離貪。基云。謂斷此四蓋之定相名賢善定。攝釋餘三障出中。先辨三障與初障有差別者。后又于瞋恚蓋應作是說下顯其為斷聽聞等句與初障同有。初段疑蓋中。我於過去為曾有為曾無等者。此中所為初言不。如理思則

【現代漢語翻譯】 現代漢語譯本 從順障法凈修心中分二：首先闡述障礙的本體以及順應障礙的方法。障礙的本體就是五蓋（五種心理障礙）。順應障礙的方法是：如果執取清凈美妙的景象，就會順應貪慾；如果執取與自己作對的因緣、嗔恨的景象，就會順應嗔恚；如果執取黑暗的景象，就會順應昏沉睡眠；如果生起對親屬、國土、不死等的思慮，就會順應掉舉（內心的躁動不安）；如果追憶過去在人群中的嬉笑、喜樂、承事等，就會順應惡作（後悔）；如果思慮過去、現在、未來三世的有無等事，就會順應疑惑。第二部分是講述如何從順應障礙的方法中清凈修心。其中分為兩部分：首先是通過法的增上力而脫離這些障礙；然後是通過自身的增上力以及世間的增上力而脫離這些障礙的方法。在第一部分中，分為三部分：首先是通過經行（有規律的行走）從昏沉睡眠蓋以及順應昏沉睡眠蓋的方法中脫離；其次是通過宴坐（安靜地坐禪）從其餘四蓋以及順應其餘四蓋的方法中脫離；第三是總結。在第一部分中，『以有俱心』以及『有光俱心』是指：水、火、星、月、藥草、珠寶等是明亮之物，緣取這些明亮之物的心就叫做『明俱心』。只有太陽是光，緣取太陽的光的心就叫做『光俱心』。因為太陽能夠發光，使隱蔽之處的事物都能被看見，而月亮等其他事物則不能這樣。在第二部分宴坐中，先提出問題，然後回答。問題中，『從幾種障礙法清凈修心』是詢問數量；『如何從這些障礙法中清凈修心』是詢問修習的方法。回答分為兩部分：一是回答數量，二是回答修習的方法。在回答修習的方法中，首先詳細解釋如何從貪慾蓋以及順應貪慾蓋的方法中脫離，然後概括地解釋如何從其餘三蓋以及順應其餘三蓋的方法中脫離。所謂『或者觀其骨，或者觀其鎖，或者觀骨鎖』，基法師認為應該提問。現在考察第三十卷，有兩次『複次』的解釋。『賢善定相』，景法師認為，觀察共同的無常等，隨順一定的相，也可以離開貪慾。基法師認為，斷除這四蓋的禪定之相，就叫做『賢善定』。在概括地解釋脫離其餘三蓋中，首先辨別這三種障礙與第一種障礙的區別，然後在『又于嗔恚蓋應作是說』之後，顯示其斷除聽聞等的語句與第一種障礙相同。在第一段關於疑蓋中，『我於過去為曾有為曾無等』，這裡所說的『為』字，不是如理思惟。

【English Translation】 English version From the purification of the mind from the obstacles and the methods that accord with them, there are two parts: First, to explain the nature of the obstacles and the methods that accord with them. The nature of the obstacles is the Five Coverings (five mental hindrances). The methods that accord with the obstacles are: if one grasps at pure and wonderful appearances, one will accord with greed; if one grasps at adverse conditions and the appearances of anger, one will accord with hatred; if one grasps at dark appearances, one will accord with sloth and torpor; if one gives rise to thoughts about relatives, countries, immortality, etc., one will accord with restlessness; if one recalls past laughter, joy, service, etc., in the assembly, one will accord with regret; if one contemplates the existence or non-existence of the past, present, and future, one will accord with doubt. The second part is about how to purify the mind from the methods that accord with the obstacles. It is divided into two parts: first, to escape from these obstacles through the increase of Dharma; then, to escape from the methods of these obstacles through the increase of oneself and the increase of the world. In the first part, there are three parts: first, to escape from the covering of sloth and torpor and the methods that accord with it through walking meditation; second, to escape from the remaining four coverings and the methods that accord with them through seated meditation; third, a summary. In the first part, 'with the mind associated with having' and 'with the mind associated with light' refer to: water, fire, stars, the moon, medicinal herbs, jewels, etc., which are bright objects. The mind that takes these bright objects as its object is called 'mind associated with brightness'. Only the sun is light. The mind that takes the light of the sun as its object is called 'mind associated with light'. Because the sun can emit light and make things in hidden places visible, while the moon and other things cannot do this. In the second part, seated meditation, first a question is raised, and then answered. In the question, 'From how many obstacle-methods does one purify the mind?' asks about the number; 'How does one purify the mind from these obstacle-methods?' asks about the method of practice. The answer is divided into two parts: first, answering the number, and second, answering the method of practice. In answering the method of practice, first, explain in detail how to escape from the covering of greed and the methods that accord with greed, and then summarize how to escape from the remaining three coverings and the methods that accord with them. The so-called 'either contemplate the bones, or contemplate the chains, or contemplate the bone-chains', Master Ji believes that a question should be asked. Now, examining the thirtieth volume, there are two 'further' explanations. 'Virtuous and wholesome samadhi-characteristics', Master Jing believes that observing common impermanence, etc., according to a certain characteristic, one can also leave greed. Master Ji believes that the characteristics of the samadhi that cuts off these four coverings are called 'virtuous and wholesome samadhi'. In summarizing the escape from the remaining three obstacles, first distinguish the difference between these three obstacles and the first obstacle, and then after 'Also, regarding the covering of hatred, one should say this', it shows that the sentences for cutting off hearing, etc., are the same as the first obstacle. In the first section on the covering of doubt, 'Was I in the past, did I exist or not exist, etc.', the word 'was' here is not reasonable thinking.

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三世皆舉。下疑三世有及有因緣三世皆舉。唯疑有無中唯於過去不言現未有何意也。基公述云。如廣論有略影顯之。又前後皆舉三世此中唯舉過去。影解現在未來。論略故不說。又現在現有不可疑有無。未來法不定有無難測。又今謂得正見未來果斷故不須疑。過去不同現未故偏說疑有無。其實通三世。問我於過去為曾何有云何有曾者。此中二思。一思過去曾有何法。二亦過去之法從而來。即初問法體后問法因。過去既然。二世準此。知有為有有法也。知無為無無我也。第二明由余二增上故出障中。初結前生后總標其二。后別釋二。自增上者。自知起蓋是非善法甚可羞恥。故能遠離。世增上者。謂于諸蓋隨一已生或將生時便作是念。我若起蓋當爲大師諸天有智梵行世間所毀。故從障出凈修其心。上來廣晝日經行宴坐能離障訖。又為護持諸臥具故下。次廣初夜經行宴坐凈修其心。于中有六。一解初夜經行宴坐等。言為護臥具故順世儀故等者。基云。此中意。于初夜分由晝經行故后夜分不令經行。初夜經行不令遠去或至晝經行處。恐賊盜失臥具。所以近臥具令經行。又假夜中。威儀須正。故順世儀初夜行。又世俗初夜行令僧初夜經行此順世儀故同。初夜經行有二因緣。一護持臥具所以不遠。二順世故晝分經行。今解為護臥具

【現代漢語翻譯】 現代漢語譯本 三世（過去、現在、未來）都舉出來。下面疑惑三世有『及』和『有因緣』，三世都舉出來。唯獨疑惑『有』和『無』之中，只對過去不提現在和未來『有』，是什麼意思呢？窺基大師解釋說，如《廣論》有略影顯現之意。又前後都舉了三世，這裡只舉過去，是暗示現在和未來。因為論述簡略所以不說。而且現在『有』是現成的，不可疑惑『有』和『無』。未來之法不定，『有』和『無』難以測度。又現在認為得到正見，未來果報已斷，所以不必疑惑。過去不同於現在和未來，所以偏說疑惑『有』和『無』。其實是通於三世的。問：『我於過去為曾何有？云何有曾者？』這裡有兩種思考。一是思考過去曾經有什麼法，二是過去之法從何而來。即第一個問題是問法的本體，第二個問題是問法的因。過去既然如此，現在和未來兩世可以類推。知道『有』就是『有』，『有』法也是如此。知道『無』就是『無』，『無』『我』也是如此。第二部分說明由於其餘兩種增上緣的緣故，從障礙中出來。首先總結前面，引出後面，總標這兩種增上緣。然後分別解釋這兩種增上緣。『自增上』是指自己知道生起覆蓋（煩惱）是非善法，非常可羞恥，所以能夠遠離。『世增上』是指對於各種覆蓋（煩惱），無論已經生起或者將要生起時，就想著：『我如果生起覆蓋（煩惱），當被大師（佛陀）、諸天、有智慧的梵行世間所毀。』所以從障礙中出來，清凈地修習自己的心。上面廣泛地講述了白天經行、宴坐能夠離開障礙。又爲了護持各種臥具，下面接著廣泛地講述初夜經行、宴坐，清凈地修習自己的心。其中有六點。一是解釋初夜經行、宴坐等。說『爲了護持臥具的緣故，順應世俗禮儀的緣故』等，窺基大師說，這裡的意思是，在初夜時分，由於白天經行的緣故，后夜時分就不再經行。初夜經行不讓走遠，或者走到白天經行的地方，恐怕賊人盜走臥具。所以靠近臥具進行經行。又假借夜晚，威儀必須端正。所以順應世俗禮儀在初夜經行。又世俗之人初夜經行，讓僧人也在初夜經行，這是順應世俗禮儀的緣故。初夜經行有兩個因緣，一是護持臥具所以不走遠，二是順應世俗。白天經行，現在解釋為護持臥具。

【English Translation】 English version All three times (past, present, and future) are mentioned. Below, there is doubt about whether the three times have 'and' and 'causal conditions,' and all three times are mentioned. The only doubt is about 'existence' and 'non-existence,' and only the past is not mentioned regarding the 'existence' of the present and future. What does this mean? Master Kuiji explains that it is like the meaning of 'slight shadow manifestation' in the Treatise on the Stages of the Path (Lamrim). Moreover, all three times are mentioned before and after, but here only the past is mentioned, implying the present and future. Because the discussion is brief, it is not explicitly stated. Furthermore, present 'existence' is readily apparent, and there is no doubt about 'existence' and 'non-existence.' The nature of future phenomena is uncertain, and 'existence' and 'non-existence' are difficult to measure. Moreover, it is now believed that one has attained right view, and future karmic results have been severed, so there is no need to doubt. The past is different from the present and future, so it is specifically discussed in terms of doubting 'existence' and 'non-existence.' In reality, it applies to all three times. Question: 'Was I something in the past? How could there be something that was?' There are two thoughts here. One is to think about what phenomena existed in the past, and the other is to think about where the past phenomena came from. That is, the first question asks about the essence of the phenomena, and the second question asks about the cause of the phenomena. Since the past is like this, the present and future can be inferred. Knowing 'existence' is 'existence,' and the 'existence' of phenomena is also like this. Knowing 'non-existence' is 'non-existence,' and the 'non-existence' of 'self' is also like this. The second part explains that due to the remaining two enhancing conditions, one emerges from obstacles. First, it summarizes the previous and introduces the following, generally marking these two enhancing conditions. Then, it separately explains these two enhancing conditions. 'Self-enhancement' refers to knowing that arising coverings (afflictions) are non-virtuous and very shameful, so one can stay away from them. 'World-enhancement' refers to thinking, when any of the coverings (afflictions) have already arisen or are about to arise: 'If I arise coverings (afflictions), I will be condemned by the Master (Buddha), the gods, and the wise practitioners of the world.' Therefore, one emerges from obstacles and purely cultivates one's mind. The above extensively discusses that walking meditation and sitting meditation during the day can remove obstacles. Furthermore, in order to protect various bedding, the following extensively discusses walking meditation and sitting meditation in the early night, purely cultivating one's mind. There are six points in it. One is to explain walking meditation, sitting meditation, etc. in the early night. Saying 'for the sake of protecting bedding, for the sake of conforming to worldly etiquette,' etc., Kuiji says that the meaning here is that in the early night, because of walking meditation during the day, one no longer engages in walking meditation in the later night. Walking meditation in the early night is not allowed to go far, or to the place where one walks meditation during the day, for fear that thieves will steal the bedding. Therefore, one walks meditation near the bedding. Also, borrowing the night, the deportment must be upright. Therefore, one conforms to worldly etiquette by walking meditation in the early night. Also, worldly people walk meditation in the early night, so monks also walk meditation in the early night, which is conforming to worldly etiquette. There are two reasons for walking meditation in the early night: one is to protect the bedding so one does not go far, and the other is to conform to worldly customs. Walking meditation during the day is now explained as protecting the bedding.

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故但晝初夜分。若至中夜還入住處而臥。又順世俗夜中睡眠故。但于初後分經行宴坐。于中夜分如法寢臥。二解右脅而臥而非如其餘鬼臥天臥等者。謂若鬼覆面臥。若天仰面臥。其受欲者左脅而臥。師子右脅而臥也。三解住光明想。四解正念。五解正知。六解思惟起想中。初以三複次釋想。二當知此中下辨三差別。言林野鹿者。野鹿恐人傷殺眠不安穩。有巧便人當令臥時亦爾。略義中。一結前問后。二對問正釋。釋中有二。初明四種正所作事。第二依四已下引前廣文次第屬當。于中有二。初次第屬當四所作。后此中下別約第三第四所作指目前文。前中。初一通明晝日及夜初分經行宴坐。第二第三並是初夜觀行中文。第四所作是其後夜。就第二別約三四重指當中。初言此中所說住光明想乃至謂由正念及由正知者。舉初夜中所起思二與中夜無染污心睡眠為緣。所謂正念正知。次言復由二緣乃至及由思惟起想者。復由初夜二心為緣令於後夜以時悎寤起。不釋初夜過時謂由住光明想及思惟起想。此復云何已下重釋初夜四門。二興中夜無染睡眠為緣。二與后夜起不過時為緣所以。第八正知而住中。初廣。次略。后結。初中有四。一列九門。二廣解。三辨九種前後次第。四攝九為二謂行時住時前五為行后四為住。列九如文。解有六

【現代漢語翻譯】 現代漢語譯本 因此，（比丘）只是在白天和初夜時分（精進修行）。如果到了中夜，就回到住處睡覺。這是順應世俗的夜間睡眠習慣。因此，（比丘）只是在初夜和后夜時分經行和禪坐，而在中夜時分如法地睡眠。關於『右脅而臥』，這不同於其他鬼的臥姿、天的臥姿等。鬼是臉朝下臥，天是仰面臥，貪圖享樂的人是左脅而臥，而（修行人）像獅子一樣右脅而臥。一解為安住光明想。二解為保持正念。三解為保持正知。四解為在思惟中生起正想。在（第四解）中，首先用三種『複次』來解釋『想』。其次，應當知道，此處以下辨別三種差別。所說的『林野鹿』，是指野鹿害怕人傷害殺戮，睡眠不安穩。有善巧方便的人，應當使（修行人）在睡覺時也像（野鹿）一樣（保持警覺）。在略義中，一是總結前文，提問後文。二是對照提問，正面解釋。解釋中有二：首先闡明四種應該做的正確事情；第二，依據『四』以下，引用前文的廣義內容，按順序歸屬。其中有二：首先按順序歸屬四種應該做的事情；然後，『此中』以下，特別針對第三和第四種應該做的事情，指出目前文（的內容）。在前一部分中，首先是總的說明白天和初夜經行和禪坐。第二和第三部分都是初夜觀行中的內容。第四種應該做的事情是關於后夜的。關於第二部分，特別針對第三和第四種（應該做的事情），再次指出其中的內容。首先，『此中所說住光明想』乃至『謂由正念及由正知者』，是舉出初夜中所生起的思惟，這兩種思惟與中夜無染污心的睡眠為因緣，也就是正念和正知。其次，『復由二緣』乃至『及由思惟起想者』，是說又由初夜的兩種心為因緣，使得在後夜能夠按時醒來。沒有解釋初夜過時（的原因），是因為安住光明想和思惟起想。（有人問：）『此復云何』以下，是重新解釋初夜的四種法門。二是興起中夜無染污的睡眠為因緣。二是與后夜的興起不過時為因緣的原因。第八，安住于正知中。首先是廣義的解釋，其次是簡略的解釋，最後是總結。在廣義的解釋中，有四個部分：一是列出九種法門，二是廣泛地解釋，三是辨別九種法門的前後次第，四是把九種法門歸納為兩種，即行時和住時，前五種是行時，后四種是住時。列出九種法門如經文所示。解釋有六個部分。

【English Translation】 English version Therefore, (a Bhiksu) only during the day and the first part of the night (diligently practices). If it reaches midnight, then he returns to his dwelling to sleep. This is in accordance with the worldly custom of sleeping at night. Therefore, (a Bhiksu) only during the first and last parts of the night walks and sits in meditation, and during the middle of the night sleeps lawfully. Regarding 'lying down on the right side', this is different from the lying posture of other ghosts, the lying posture of devas, etc. Ghosts lie face down, devas lie face up, those who crave enjoyment lie on their left side, while (practitioners) lie on their right side like a lion. One explanation is to abide in the thought of light (光明想). The second explanation is to maintain mindfulness (正念). The third explanation is to maintain right knowledge (正知). The fourth explanation is to generate right thoughts in contemplation. In (the fourth explanation), first, the 'thought' is explained with three 'furthermore' (複次). Second, it should be known that here below, three differences are distinguished. The 'deer in the forest' (林野鹿) refers to wild deer who are afraid of being harmed and killed by people, and whose sleep is not peaceful. A person with skillful means should make (the practitioner) like (the wild deer) when sleeping (maintaining vigilance). In the concise meaning, first, it summarizes the previous text and asks about the following text. Second, it contrasts the questions and answers and provides a direct explanation. There are two parts to the explanation: first, it clarifies the four correct things that should be done; second, based on 'four' below, it quotes the broad content of the previous text and assigns them in order. There are two parts to this: first, it assigns the four things that should be done in order; then, 'here' (此中) below, specifically addresses the third and fourth things that should be done, pointing out the current text (content). In the first part, first, there is a general explanation of walking and sitting in meditation during the day and the first part of the night. The second and third parts are both content from the first night's contemplation. The fourth thing that should be done is about the last part of the night. Regarding the second part, specifically addressing the third and fourth (things that should be done), it points out the content again. First, 'what is said here, abiding in the thought of light' (住光明想) up to 'that is, due to right mindfulness and due to right knowledge' (正念, 正知), it cites the thoughts that arise in the first part of the night, these two thoughts being the cause and condition for sleeping with an undefiled mind in the middle of the night, which are right mindfulness and right knowledge. Second, 'again due to two causes' (復由二緣) up to 'and due to generating thoughts through contemplation' (思惟起想), it says that it is also due to the two minds of the first part of the night being the cause and condition, so that one can wake up on time in the last part of the night. It does not explain the reason for being late in the first part of the night, because of abiding in the thought of light and generating thoughts through contemplation. (Someone asks:) 'What is this again?' (此復云何) below, it re-explains the four Dharma gates of the first part of the night. Second, it arises from the undefiled sleep in the middle of the night as a cause and condition. Second, it is the reason for arising on time in the last part of the night. Eighth, abiding in right knowledge. First is the broad explanation, second is the concise explanation, and finally is the conclusion. In the broad explanation, there are four parts: first, it lists the nine Dharma gates; second, it explains them extensively; third, it distinguishes the order of the nine Dharma gates; fourth, it summarizes the nine Dharma gates into two types, namely, the time of walking and the time of abiding, the first five being the time of walking and the last four being the time of abiding. Listing the nine Dharma gates is as shown in the text. There are six parts to the explanation.

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段。初解往還中先作三問。一問往二問還三問往還正知而住。答中有三。初答辨二往還之義。次解往還正知而住。后釋已結。解正知中。初立四句。后以四句重釋前四句。立四句者。一自往還正知。二所應往還正知。三往還知時謂若乞食過午已去非往還時。四如是如是應往還謂往還所應為事。若為自身衣食療病等事是應往還。若為生煩惱緣非應往還。此中第二所應往還及第四如是如是應往還何別。即下重釋中三如其色類動止軌則禮式威儀應往還此即與前別。第二但彼家屬等可應往還五種家不可往還。后第四設應往還處自有軌則禮式可往還。無即不可往還。以此為異。其下觀瞻等門皆有四。準此作法。第二句皆同彼家可爾不可爾。第四句能顯第二句可爾中。出離。其解。第二睹瞻中。若不先作意忽爾見色名睹即是卒爾眼識及同時意識。若先作意復見色等名瞻是等流二識。言不應睹瞻者謂女色等。知睹瞻時不解勞睡眠或睹破壞興厭行時即可睹瞻余時不應。如所應睹等知所為為生長道故須睹瞻若增煩惱不應睹瞻。第三解屈申中。謂于先往還睹瞻等時屈申手足臂及余支節是其屈申。知屈申自相者。即是故意或是假人。知所屈申者。謂手足等。知時者。或須拍撝或為解勞等。余時不應。若如是屈等者。知屈申意本為何事。第四解

【現代漢語翻譯】 現代漢語譯本 段。最初解釋『往還』（wanghuan，來回）時，先提出三個問題。第一個問題是『往』（wang，去），第二個問題是『還』（huan，回），第三個問題是『往還正知而住』（wanghuan zhengzhi er zhu，對來回保持正念和覺知）。回答中有三個部分。首先回答辨別『往』和『還』的意義，其次解釋『往還正知而住』，最後是總結。在解釋『正知』中，首先建立四句：一是『自往還正知』（zi wanghuan zhengzhi，自己來回的正知），二是『所應往還正知』（suo ying wanghuan zhengzhi，應該去的地方來回的正知），三是『往還知時』（wanghuan zhishi，知道來回的時間），例如乞食過了中午就不應該去，不是來回的時間。四是『如是如是應往還』（rushi rushi ying wanghuan，像這樣像這樣才應該來回），即來回所應該做的事情。如果是爲了自身衣食、治療疾病等事情，是應該來回的；如果是爲了產生煩惱的因緣，就不應該來回。這裡，第二個『所應往還』和第四個『如是如是應往還』有什麼區別？就在下面的重新解釋中，三是按照其顏色種類、動靜行為、規矩禮儀、威嚴儀態應該來回，這就與前面有所區別。第二隻是那些家屬等可以應該來回，五種人家不可以來回。后第四假設應該來回的地方，自有規矩禮儀可以來回，沒有就不可以來回。以此為不同。其下『觀瞻』（guanzhan，觀看）等門都有四句，按照這個方法去做。第二句都相同，『彼家可爾不可爾』（bi jia ke er bu ke er，那家可以去也可以不去）。第四句能顯示第二句『可爾』（ke er，可以去）中的出離。其解釋。第二解釋『睹瞻』中，如果不先作意，忽然看見顏色，名叫『睹』（du，看見），就是突然的眼識和同時的意識。如果先作意，再看見顏色等，名叫『瞻』（zhan，仔細看），是等流二識。說『不應睹瞻』（bu ying duzhan，不應該觀看）是指女色等。知道觀看的時間，是不解勞、睡眠，或者觀看破壞、生起厭惡的時候，就可以觀看，其餘時間不應該。如所應該觀看等，知道所做是爲了增長道，所以需要觀看；如果增長煩惱，就不應該觀看。第三解釋『屈申』（qushen，彎曲和伸展）中，是指在先前去來、觀看等時候，彎曲伸展手足臂膀以及其餘肢體，是其屈伸。知道屈伸的自相，就是故意或是假人。知道所屈伸的，是指手足等。知道時間，或者需要拍打、揮動，或者爲了解除疲勞等，其餘時間不應該。如果像這樣屈伸等，知道屈伸的意圖本來是爲了什麼事情。第四解釋

【English Translation】 English version Section. Initially, when explaining 'wanghuan' (往還, coming and going), three questions are posed first. The first question is 'wang' (往, going), the second question is 'huan' (還, returning), and the third question is 'wanghuan zhengzhi er zhu' (往還正知而住, maintaining mindfulness and awareness of coming and going). There are three parts to the answer. First, the meaning of 'wang' and 'huan' is distinguished. Second, 'wanghuan zhengzhi er zhu' is explained. Finally, there is a conclusion. In explaining 'zhengzhi' (正知, right knowledge), four statements are first established: one is 'zi wanghuan zhengzhi' (自往還正知, right knowledge of one's own coming and going), two is 'suo ying wanghuan zhengzhi' (所應往還正知, right knowledge of where one should go and return), three is 'wanghuan zhishi' (往還知時, knowing the time for coming and going), for example, one should not go for alms after noon, as it is not the time for coming and going. Four is 'rushi rushi ying wanghuan' (如是如是應往還, one should come and go like this and like that), that is, the things that should be done when coming and going. If it is for one's own clothing, food, medical treatment, etc., it is appropriate to come and go; if it is for creating conditions for generating afflictions, one should not come and go. Here, what is the difference between the second 'suo ying wanghuan' and the fourth 'rushi rushi ying wanghuan'? It is in the re-explanation below, three is that one should come and go according to its color, type, movement, behavior, rules of etiquette, and dignified demeanor, which is different from the previous. The second only refers to those family members, etc., who may be appropriate to come and go; one should not come and go to five types of families. The latter fourth assumes that if there are rules of etiquette in the place where one should come and go, one can come and go; if there are none, one cannot come and go. This is the difference. Below, the 'guanzhan' (觀瞻, viewing) and other gates all have four statements; follow this method. The second statement is the same, 'bi jia ke er bu ke er' (彼家可爾不可爾, one can go to that family or not). The fourth statement can reveal the renunciation in the second statement 'ke er' (可爾, can go). Its explanation. In the second explanation of 'duzhan', if one does not first intend to, and suddenly sees a color, it is called 'du' (睹, seeing), which is the sudden eye consciousness and simultaneous consciousness. If one first intends to, and then sees colors, etc., it is called 'zhan' (瞻, looking carefully), which is the two consciousnesses of the same stream. Saying 'bu ying duzhan' (不應睹瞻, one should not view) refers to female colors, etc. Knowing the time for viewing is when one is relieving fatigue, sleeping, or viewing destruction and generating aversion, then one can view; one should not view at other times. As for what one should view, etc., knowing that what one does is for the purpose of increasing the path, so one needs to view; if it increases afflictions, one should not view. In the third explanation of 'qushen' (屈申, bending and stretching), it refers to bending and stretching the hands, feet, arms, and other limbs when going, coming, viewing, etc. Knowing the self-nature of bending and stretching is intentional or artificial. Knowing what is being bent and stretched refers to the hands, feet, etc. Knowing the time is when one needs to clap, wave, or relieve fatigue, etc.; one should not do it at other times. If one bends and stretches like this, etc., knowing what the intention of bending and stretching is originally for. The fourth explanation

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持僧伽胝等中。僧伽胝者舊云僧伽梨者訛也。此總名。大衣或六十條或九條等者。若依四分律說九條乃至十九條。若有過是數亦應畜。或言不應畜。不亦律文不定。首律師云。亦者。應是據薩婆多論有三品。乃至二十五條名上品衣。今依此論云(或本云據最上亟亟六十條。勘五部律論未曾見有並條作依。最下九條者諸部共許)。六十條者。有人釋言是十五條袈裟也。一一條各有三長一短。故成六十條。基云或且作是說言六十條。或更得多極一百五十條。或兩重刺者。依四分律云。大衣新者二重。餘二衣一重。故者但言。若是糞掃物。隨意多少。十誦云。伽梨新二重故四重。要須卻刺。此大衣著入聚落及王宮。或得上講。不得掃地及禮拜師尊長等。若有中衣若有下衣者。中衣即七條也。在大衣下五條上名中衣。此或受為衣或有長衣。長衣有二。或未作說凈或已作凈。若上講禮佛等著中衣。如其行路作務等時著小衣。缽有多種。要唯有二。一鐵二瓦。此名應量器。若過五綴不堪受持。依薩婆多論等。上缽容三斗。下缽容一斗。中者可知。此據秦鬥。第五解食飲啖嘗中。何故餅等為啖乳等為嘗。可咀嚼名嘗不可咀嚼名啖。以餅等實食不可啑嗍。啑嗍名嘗。或且泛爾言啖嘗無異也。第六總解后四門中。初問四相及以正知。四相

者第六行住坐臥。第七悟寤。第八語默。第九解于勞睡。答中。先解四相。后解正知。亦有前後四句。解四相中。敷具與尼師壇何別。景雲。尼師壇者是坐具。恐污大氈。別安一氈布上而臥。名為敷具。第三辨九正知前後次第中。初問后解。解中有九。一辨往還。于中有四。初解往還。二解應往不應往處。三解應時及以非時。四解所應為。復于已往下第二解睹瞻但辨能睹瞻應不應二句。后之二句以可準前故略不解。餘七例此。不應搖身下第三解屈申。此等如律眾學中說。不應開紐下。第四解持衣缽。不應開紐等者。謂不應不繫紐。奘法師云。衣下有紐不應開應系。不斬不磔。衣不磔裂也。不如象鼻者。景師等解。垂袈裟角名如象鼻。即此反搭衣疊衣不倒垂下崱屴向上名為龍首。若屈攝在腕名如豆搏。泰師又解。多羅樹間房穗。在樹間。出袈裟角衣開出。皆不應。基師又解。謂雖搭髆上。不得角頭高如龍首。不得煩宛袈裟置曲肘中如豆團相似。宣律師云。下角垂向如多羅樹。上角垂下名如象鼻。又應次第受用飲食下。第五解飲啖嘗次第。亦如律眾學篇說。從施主家下。第六解行住坐臥。于晝日分下。第七解悟寢或於語論下。第八解語默。此中真如法界最極甚深。自餘一空及諸緣起因緣法名相似甚深。又于熱分下。第九解

【現代漢語翻譯】 現代漢語譯本 第六，關於行住坐臥（行走、站立、坐著、躺臥）。第七，關於悟寤（覺悟和醒來）。第八，關於語默（說話和沉默）。第九，關於解除勞累和睡眠。回答中，先解釋四相（四種狀態），后解釋正知（正確的認知）。也有前後四句。解釋四相中，敷具（鋪設的臥具）與尼師壇（坐墊）有什麼區別？景雲（人名）說：『尼師壇是坐具，恐怕弄髒大氈，另外安放一塊氈布在上面而臥，名為敷具。』第三，辨別九種正知的前後次序中，先提問后解答。解答中有九種：第一，辨別往還（去和來）。其中有四點：首先解釋往還，第二解釋應往不應往之處，第三解釋應時及非時，第四解釋所應為。對於已經往下的，第二解釋睹瞻（看和觀察），只辨別能看和觀察應不應的兩句。後面的兩句因為可以參照前面的，所以省略不解釋。其餘七種情況也類似這樣。『不應搖身』下，第三解釋屈申（彎曲和伸展）。這些如同律眾學中所說。『不應開紐』下，第四解釋持衣缽（拿著袈裟和缽）。『不應開紐』等，是指不應該不繫鈕釦。奘法師（玄奘法師）說：『衣服下面有鈕釦，不應該打開，應該繫上。』『不斬不磔』，是指衣服不應該被撕裂。『不如象鼻者』，景師等解釋說：『垂下的袈裟角叫做如象鼻。』與此相反，搭衣疊衣不倒垂下，向上高聳叫做龍首。如果彎曲收攝在手腕上，叫做如豆搏。泰師又解釋說：『多羅樹間的房穗，在樹間露出袈裟角衣，都不能這樣。』基師又解釋說：『即使搭在肩膀上，也不得使角頭高聳如龍首，不得煩瑣地將袈裟放置在彎曲的肘中，像豆團一樣。』宣律師說：『下角垂向如多羅樹，上角垂下名叫如象鼻。』『又應次第受用飲食』下，第五解釋飲啖嘗次第（飲用、吃、嘗的順序），也如律眾學篇所說。『從施主家下』，第六解釋行住坐臥。『于晝日分下』，第七解釋悟寢（覺悟和睡眠）。『或於語論下』，第八解釋語默。此中真如法界最極甚深，其餘一空及諸緣起因緣法，名稱相似，也甚深。『又于熱分下』，第九解釋……

【English Translation】 English version Sixth, regarding walking, standing, sitting, and lying down (xing zhu zuo wo). Seventh, regarding awakening and waking up (wu wu). Eighth, regarding speaking and silence (yu mo). Ninth, regarding relieving fatigue and sleep. In the answers, first explain the four characteristics (si xiang), then explain right knowledge (zheng zhi). There are also four sentences before and after. In explaining the four characteristics, what is the difference between a bedding (fu ju) and a nishidan (ni shi tan - sitting cloth)? Jingyun (Jing Yun - a name) said: 'A nishidan is a sitting cloth, for fear of soiling the large felt. Another felt cloth is placed on it for lying down, which is called a bedding.' Third, in distinguishing the order of the nine right knowledges, first ask and then answer. There are nine points in the answer: First, distinguish going and returning (wang huan). There are four points in it: First, explain going and returning; second, explain where one should and should not go; third, explain appropriate and inappropriate times; fourth, explain what should be done. Regarding what has already been gone down, the second explains seeing and observing (du zhan), only distinguishing the two sentences of whether one can see and observe. The latter two sentences are omitted because they can be referred to the previous ones. The remaining seven situations are similar. 'One should not shake the body,' below, the third explains bending and stretching (qu shen). These are as described in the Vinaya studies. 'One should not open the buttons,' below, the fourth explains holding the robe and bowl (chi yi bo). 'One should not open the buttons,' etc., means that one should not not fasten the buttons. Dharma Master Zang (Xuanzang) said: 'There are buttons under the clothes, one should not open them, one should fasten them.' 'Not cut or tear,' means that the clothes should not be torn. 'Not like an elephant's trunk,' Master Jing and others explained: 'The hanging corner of the kasaya is called like an elephant's trunk.' On the contrary, draping and folding the robe without hanging down, towering upwards is called the dragon's head. If it is bent and retracted on the wrist, it is called like a bean ball. Master Tai also explained: 'The tassels between the Tala trees, revealing the corner of the kasaya between the trees, should not be like this.' Master Ji also explained: 'Even if it is draped on the shoulder, the corner of the head should not be as high as the dragon's head, and the kasaya should not be placed in the bent elbow like a bean ball.' Lawyer Xuan said: 'The lower corner hangs down like a Tala tree, and the upper corner hangs down is called like an elephant's trunk.' 'Also, one should use food and drink in order,' below, the fifth explains the order of drinking, eating, and tasting (yin dan chang ci di), as described in the Vinaya studies. 'From the house of the benefactor,' below, the sixth explains walking, standing, sitting, and lying down. 'In the daytime,' below, the seventh explains awakening and sleeping (wu qin). 'Or in speech and discussion,' below, the eighth explains speaking and silence. In this, the true suchness Dharma realm is extremely profound, and the remaining emptiness and all arising conditions and causal dharmas are similar in name and also profound. 'Also in the hot part,' below, the ninth explains...

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懈勞睡眠。第四攝九為二中。文分為三。初結前起后。次解正知而住。后當知此中下正明攝九為二。然此中雲如是名為正知而住先後次第者。謂將起后結前之辭。亦可屬前次第門中為結句也。又于善品先未趣入乃至如是名為正念而住者。此中意明未成辨名正知。成辨以去名正知而住。攝九為二中。行在二法攝前法門。能攝之法。非前行住。謂住行事名行。非住行名行。住處名住。非前云住。故得攝法也。無妨。略義中。初結前問后。次正解釋。后結之。解中。初開三門。后別徴解。徴解有三。一釋行業即九中前五也。二釋住業亦有五。一者身業即是第六行住坐。二者語業即是第八語。三者意業即是第六臥第八默第九解睡。四者晝業。五者夜業。此二即是第七習悟寤中晝業夜業身語二業。此云若臥若默名住時意業者。此中臥應在身業中以臥時思光明想故名意業。非臥者是意。又若臥者此言顯示住時夜業者。又取第六行住坐臥中臥亦是住五業中第五夜業。此臥前入意業中攝。今入夜業中攝。一法兩用。三釋行住正知業有四。此中依景釋者。一正念不放逸。二應作而作。三于現無罪。四于當來世亦無有罪。若依基釋于現后無罪為第三。為得未得集資糧為第四也。

瑜伽論記卷第六(之上)

瑜伽論記卷第六(之

【現代漢語翻譯】 現代漢語譯本 懈怠、勞累和睡眠。第四攝集中，將九種狀態歸納為兩種。這一部分分為三個部分。首先，總結前文，開啟後文。其次，解釋如何以正知而安住。最後，應當知道，這其中明確說明了如何將九種狀態歸納為兩種。然而，這裡說『像這樣稱為以正知而安住，有先後次第』，意思是說，將開啟後文、總結前文的語句，也可以歸屬於前面的次第門中，作為總結句。另外，對於善品中，先前沒有趣入，乃至『像這樣稱為以正念而安住』，這裡的意思是說，尚未成就辨別的稱為正知，成就辨別之後稱為以正知而安住。在將九種狀態歸納為兩種的狀態中，『行』包含在兩種法中，攝取前面的法門。能夠攝取的法，不是前面的『行』和『住』。所謂的『住行事』稱為『行』，不是『住行』稱為『行』。『住處』稱為『住』，不是前面所說的『住』。因此可以攝取這些法，沒有妨礙。在略義中，首先總結前文，提問後文。其次，正面解釋。最後，總結。在解釋中，首先開啟三個門。然後，分別徵詢解釋。徵詢解釋有三個方面。一是解釋行業，即九種狀態中的前五種。二是解釋住業，也有五種。一是身業，即是第六種的行、住、坐。二是語業，即是第八種的語。三是意業，即是第六種的臥、第八種的默、第九種的解睡。四是晝業。五是夜業。這兩種即是第七種的習悟寤中的晝業和夜業，以及身語二業。這裡說『如果臥或默，稱為住時的意業』，這裡臥應該在身業中，因為臥時思維光明之相，所以稱為意業。不是臥者是意。另外，如果臥者，這句話顯示了住時的夜業。另外，取第六種的行、住、坐、臥中的臥，也是住五業中的第五種夜業。這種臥先前被納入意業中攝取，現在被納入夜業中攝取。一種法有兩種用法。三是解釋行住正知業有四種。這裡依據景的解釋，一是正念不放逸。二是應當做的就去做。三是現在沒有罪過。四是將來世也沒有罪過。如果依據基的解釋，對於現在和將來沒有罪過作為第三種，爲了獲得未獲得的，積聚資糧作為第四種。 《瑜伽師地論記》卷第六（之上） 《瑜伽師地論記》卷第六（之

【English Translation】 English version Lethargy, exertion, and sleep. In the fourth collection, nine states are summarized into two. This section is divided into three parts. First, it summarizes the previous text and initiates the following text. Second, it explains how to abide with 'correct knowledge' (zhengzhi, 正知). Finally, it should be known that this clearly explains how to summarize the nine states into two. However, it says here, 'Like this, it is called abiding with correct knowledge, having a sequential order,' meaning that the statements that initiate the following text and summarize the previous text can also be attributed to the preceding 'order' (cidì, 次第) gate, as a concluding sentence. Furthermore, regarding the 'wholesome qualities' (shàn pǐn, 善品), previously not entered into, up to 'Like this, it is called abiding with correct mindfulness' (zhèngniàn, 正念), the meaning here is that what has not yet achieved discernment is called 'correct knowledge,' and after achieving discernment, it is called 'abiding with correct knowledge.' In the state of summarizing the nine states into two, 'action' (xíng, 行) is included in the two 'dharmas' (fǎ, 法), encompassing the preceding 'dharma' (fǎ, 法) gate. The 'dharma' (fǎ, 法) that can encompass is not the preceding 'action' (xíng, 行) and 'abiding' (zhù, 住). What is called 'abiding action' (zhù xíng shì, 住行事) is called 'action' (xíng, 行), not 'abiding action' (zhù xíng) is called 'action' (xíng, 行). 'Abiding place' (zhùchù, 住處) is called 'abiding' (zhù, 住), not the previously mentioned 'abiding' (zhù). Therefore, these 'dharmas' (fǎ, 法) can be encompassed without hindrance. In the brief meaning, first, summarize the previous text and ask about the following text. Second, provide a direct explanation. Finally, conclude. In the explanation, first, open three gates. Then, separately inquire and explain. There are three aspects to the inquiry and explanation. First, explain 'karma' (yè, 業) of action, which is the first five of the nine states. Second, explain 'karma' (yè, 業) of abiding, which also has five. First is 'body karma' (shēn yè, 身業), which is the sixth state of walking, standing, and sitting. Second is 'speech karma' (yǔ yè, 語業), which is the eighth state of speech. Third is 'mind karma' (yì yè, 意業), which is the sixth state of lying down, the eighth state of silence, and the ninth state of awakening from sleep. Fourth is 'day karma' (zhòu yè, 晝業). Fifth is 'night karma' (yè yè, 夜業). These two are the 'day karma' (zhòu yè, 晝業) and 'night karma' (yè yè, 夜業) in the seventh state of 'habitual awakening' (xí wù wù, 習悟寤), as well as the 'body' (shēn, 身) and 'speech' (yǔ, 語) two 'karmas' (yè, 業). Here it says, 'If lying down or silent, it is called 'mind karma' (yì yè, 意業) during abiding,' here lying down should be in 'body karma' (shēn yè, 身業), because when lying down, one thinks of the aspect of light, therefore it is called 'mind karma' (yì yè, 意業). It is not the one who is not lying down that is the mind. Also, if one is lying down, this statement shows the 'night karma' (yè yè, 夜業) during abiding. Furthermore, take the lying down in the sixth state of walking, standing, sitting, and lying down, which is also the fifth 'night karma' (yè yè, 夜業) in the five 'karmas' (yè, 業) of abiding. This lying down was previously included in 'mind karma' (yì yè, 意業). Now it is included in 'night karma' (yè yè, 夜業). One 'dharma' (fǎ, 法) has two uses. Third, explain that there are four types of 'karma' (yè, 業) of 'correct knowledge' (zhèngzhī, 正知) in action and abiding. According to Jing's explanation here, first is 'correct mindfulness' (zhèngniàn, 正念) and non-negligence. Second, do what should be done. Third, there is no fault in the present. Fourth, there is no fault in the future. According to Ji's explanation, having no fault in the present and future is the third, and accumulating resources to obtain what has not been obtained is the fourth. Yogācārabhūmi-śāstra-bhāsya (瑜伽師地論記) Volume Six (Part One) Yogācārabhūmi-śāstra-bhāsya (瑜伽師地論記) Volume Six (Part

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下)(論本第二十五至二十六)

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論本卷第二十五

於世出世二道資糧有十四法中自下第九解善友性。于中初廣次略后結。廣中又二。初明善友具足八支。后明由具八支成五善作。前中。初列八支。后次第解。解具多聞中。能善受持。通語業意業。言善通利者。語業自在。意善尋思見善通利。明意業自在。解所證中有七。初證二十想。案智度論有十想及九想。從無常想乃至不凈想是名十想。從青瘀想至觀察空想是名九想。如是合有十九想。以何法為體。若遠公云九想想為體。但緣欲界。十想慧為體。通緣諸法。今解十九並慧為體。若兼助伴並念想等。故彼論中解十想。言或智或念或想。彼復問言此二想有何等異。答。九想為遮未得禪定為淫慾所覆。十想能除滅淫慾等三毒。九想如縛賊。十想如斬殺。九想為初學名因。十想終成為果。此中先辨十想差別有四。一辨無常苦無我想不可樂想差別之想。觀有二種總觀別觀。前為總觀此中別觀。別觀有二。一者觀法二者觀有情。前為呵一切法觀此中觀有情罪惡不同。二死無常想別。此有二義。一觀諸行最後無常名為死想觀察諸行剎那無常名無常想。二觀執受何名為死想觀想諸行名無常想。三辨不凈厭食想別。不凈治淫貪。厭食治食貪。四辨斷離

【現代漢語翻譯】 現代漢語譯本 (下)(論本第二十五至二十六)

釋遁倫集撰

論本卷第二十五

關於世間和出世間的兩種道路的資糧，有十四種方法，下面第九個是解釋善友的性質。其中，先廣泛地闡述，然後簡略地說明，最後進行總結。在廣泛闡述中，又分為兩個部分。首先說明善友具備八個條件（支），然後說明由於具備這八個條件，從而成就五種善行（作）。在前面的部分中，首先列出八個條件，然後依次解釋。在解釋具備多聞的條件中，能夠很好地接受和保持（佛法），貫通於語業和意業。說到善於通達和理解，指的是語業的自在。意善於尋思，見到善能通達，說明意業的自在。在解釋所證得的境界中有七個方面。首先是證得二十種想（Samjna，認知）。根據《智度論》（Mahaprajnaparamita-sastra）的說法，有十想和九想。從無常想（Anitya-samjna）乃至不凈想（Asubha-samjna），這被稱為十想。從青瘀想（Vinilaka-samjna）到觀察空想（Sunyata-samjna），這被稱為九想。這樣總共有十九種想。以什麼法為本體呢？如果按照慧遠（Huiyuan）的說法，九想以九想想為本體，但只緣于欲界。十想以智慧為本體，普遍緣於一切法。現在解釋十九種想都以智慧為本體。如果兼顧輔助的伴侶，包括念（Smrti）想等。所以在《智度論》中解釋十想時，說或者智，或者念，或者想。那裡又問，這兩種想有什麼不同？回答說，九想是爲了遮止尚未獲得禪定而被淫慾所覆蓋的人。十想能夠去除淫慾等三種毒。九想如同捆綁盜賊，十想如同斬殺盜賊。九想是初學者所依賴的因，十想最終成為果。這裡首先辨別十想的差別，有四個方面。一是辨別無常想、苦想、無我想、不可樂想的差別。觀（Vipassana）有兩種，總觀和別觀。前面是總觀，這裡是別觀。別觀有兩種，一是觀察法，二是觀察有情（Sattva，眾生）。前面是呵斥一切法的觀，這裡是觀察有情的罪惡不同。二是死想和無常想的區別。這裡有兩種含義。一是觀察諸行最後是無常的，稱為死想；觀察諸行剎那是無常的，稱為無常想。二是觀察執受，什麼稱為死想？觀察諸行，稱為無常想。三是辨別不凈想和厭食想的區別。不凈想對治淫慾貪，厭食想對治飲食貪。四是辨別斷離。

【English Translation】 English version (Lower)(Treatise Volume 25 to 26)

Compiled by Sh釋遁倫 (Shi Dunlun)

Treatise Volume 25

Among the fourteen Dharmas that are the resources for the two paths of worldly and world-transcending, the ninth from below explains the nature of a good friend (Kalyanamitra). Among them, it is first explained extensively, then briefly, and finally concluded. In the extensive explanation, there are two parts. First, it explains that a good friend possesses eight qualities (limbs), and then it explains that by possessing these eight qualities, five good deeds (actions) are accomplished. In the previous part, first, the eight qualities are listed, and then they are explained in order. In the explanation of possessing extensive learning (Bahusruta), one is able to receive and maintain (the Dharma) well, and is proficient in verbal karma and mental karma. To say 'skilled in understanding' refers to the freedom of verbal karma. The mind is good at contemplating, and seeing good is understanding, which explains the freedom of mental karma. There are seven aspects in explaining the attained states. The first is the attainment of twenty perceptions (Samjna). According to the Mahaprajnaparamita-sastra (智度論), there are ten perceptions and nine perceptions. From the impermanence perception (Anitya-samjna) to the impurity perception (Asubha-samjna), these are called the ten perceptions. From the livid perception (Vinilaka-samjna) to the observation of emptiness perception (Sunyata-samjna), these are called the nine perceptions. Thus, there are a total of nineteen perceptions. What Dharma is their substance? According to Huiyuan (慧遠), the nine perceptions have the nine perception-thoughts as their substance, but they only pertain to the desire realm. The ten perceptions have wisdom as their substance, and they universally pertain to all Dharmas. Now it is explained that all nineteen perceptions have wisdom as their substance. If one considers the auxiliary companions, including mindfulness (Smrti), thought, etc. Therefore, in the Mahaprajnaparamita-sastra, when explaining the ten perceptions, it says 'either wisdom, or mindfulness, or thought.' There it is asked again, what is the difference between these two perceptions? The answer is that the nine perceptions are to prevent those who have not yet attained Samadhi (禪定) from being covered by lust. The ten perceptions can remove the three poisons such as lust. The nine perceptions are like binding a thief, and the ten perceptions are like beheading a thief. The nine perceptions are the cause relied upon by beginners, and the ten perceptions ultimately become the result. Here, the differences between the ten perceptions are first distinguished, with four aspects. First, distinguish the differences between the impermanence perception, the suffering perception, the non-self perception, and the un-delightful perception. Contemplation (Vipassana) is of two types, general contemplation and specific contemplation. The former is general contemplation, and this is specific contemplation. Specific contemplation is of two types, one is to contemplate Dharmas, and the other is to contemplate sentient beings (Sattva). The former is the contemplation of rebuking all Dharmas, and this is the contemplation of the different sins of sentient beings. Second, the difference between the death perception and the impermanence perception. There are two meanings here. One is to observe that the final impermanence of all actions is called the death perception; to observe that the momentary impermanence of all actions is called the impermanence perception. Second, to observe clinging, what is called the death perception? To observe all actions is called the impermanence perception. Third, distinguish the difference between the impurity perception and the aversion to food perception. The impurity perception counteracts lustful greed, and the aversion to food perception counteracts greed for food. Fourth, distinguish severance and detachment.

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滅。依智度論解有三義。一斷三毒名斷想斷惡趣因故。離愛名離離人天因故。苦盡名滅滅五趣果故。二修四善根離煩惱名離修無漏道斷煩惱名斷。入涅槃時滅諸苦名滅。三斷煩惱得有餘滅名斷。得無餘滅滅盡諸苦名滅。此二方便名離。問。無常苦無我想與無漏智俱。厭食等四想與有漏慧俱。何故先無常等后厭食等。答。無常等三在於見道破邪見等而得聖果。厭食等四在於修道離淫慾等諸煩惱故。然即初三想示見道。中四想顯修道。后三想彰無學道。彼論復說無常想通漏無漏。正得無常是無漏。初學無常是有漏。若無漏在九地有漏在十一地。乃至后三想有漏無漏故一切地中攝。次辨九想。所觸有二。一愛自身不凈觀治。二愛他身九想所治。此有四種。一威儀欲愛其進止語言等事。二顯色慾愛其青黃赤白等事。三處所欲愛其眼耳等身之處所。四細觸欲愛其細滑柔軟等觸。如涅槃經等說。此中青瘀膿爛血涂三想治第二貪。膀脹啖食離散三想治第三貪。骨鎖一想治第四貪。觀空一想治第一貪。智論師約經四貪分為七染。一愛進止。二愛語言。三著形色。四著形容色。五著細觸。六通著前五。七著人相男女相愛。后之二愛九想通治。然此九想取相性故緣欲界身。身念處中少分脹等並欲界初二定中攝。骨想欲界三根本定攝。除第三

【現代漢語翻譯】 現代漢語譯本 滅（Nirvana）。依《智度論》解釋，有三種含義：一是斷除貪嗔癡三毒，稱為『斷』，因為斷除了墮入惡趣的原因；二是遠離愛慾，稱為『離』，因為遠離了人天道的因緣；三是苦徹底止息，稱為『滅』，因為滅除了五道的果報。 第二種解釋是，修習四善根，遠離煩惱，稱為『離』；修習無漏道，斷除煩惱，稱為『斷』；進入涅槃時，滅除一切痛苦，稱為『滅』。 第三種解釋是，斷除煩惱，證得有餘涅槃，稱為『斷』；證得無餘涅槃，滅盡一切痛苦，稱為『滅』。這兩種方便法門，稱為『離』。 問：無常想、苦想、無我想與無漏智慧同時生起；厭食想等四種觀想與有漏智慧同時生起。為什麼先說無常等三想，后說厭食等四想？ 答：無常等三想在見道位破除邪見等，從而證得聖果。厭食等四想在修道位遠離淫慾等各種煩惱。因此，最初的三想顯示見道，中間的四想顯示修道，後面的三想彰顯無學道。《智度論》又說，無常想通於有漏和無漏。真正證得無常是無漏的，初學無常是有漏的。如果無漏的無常想在九地，有漏的無常想在十一地。乃至後面的三想，因為有漏和無漏都包括，所以在一切地中都存在。 接下來辨析九想觀。所針對的對象有兩種：一是愛自身，用不凈觀來對治；二是愛他人身體，用九想觀來對治。這有四種情況：一是對於威儀的欲愛，比如行住坐臥、言語等；二是對於外貌的欲愛，比如青黃赤白等；三是對於身體部位的欲愛，比如眼耳等；四是對於細微觸覺的欲愛，比如細滑柔軟的觸感，如《涅槃經》等所說。其中，青瘀想、膿爛想、血涂想用來對治第二種貪愛（對外貌的貪愛）；膨脹想、啖食想、離散想用來對治第三種貪愛（對身體部位的貪愛）；骨鎖想用來對治第四種貪愛（對細微觸覺的貪愛）；觀空想用來對治第一種貪愛（對威儀的貪愛）。 《智度論》的論師根據經典，將四種貪愛分為七種染著：一是愛行住坐臥；二是愛言語；三是執著于形色；四是執著于形容色；五是執著于細微觸覺；六是普遍執著於前五種；七是執著於人相、男女相愛。後面的兩種愛，可以用九想觀普遍對治。然而，這九想觀因為是取相的性質，所以緣于欲界的身。身念處中少部分的膨脹等觀想，包含在欲界初禪和二禪中。骨想包含在欲界的三根本定中，除了第三禪。

【English Translation】 English version Extinction (Nirvana). According to the explanation in the Mahaprajnaparamita-sastra (智度論), it has three meanings: First, the eradication of the three poisons of greed, hatred, and delusion is called 'extinction' (duan 斷), because it cuts off the cause of falling into the evil realms. Second, the separation from desire is called 'separation' (li 離), because it separates from the causes of the human and heavenly realms. Third, the complete cessation of suffering is called 'extinction' (mie 滅), because it extinguishes the karmic results of the five realms. The second explanation is that cultivating the four roots of goodness and separating from afflictions is called 'separation' (li 離); cultivating the non-outflow path and cutting off afflictions is called 'extinction' (duan 斷); when entering Nirvana, extinguishing all suffering is called 'extinction' (mie 滅). The third explanation is that cutting off afflictions and attaining Nirvana with remainder is called 'extinction' (duan 斷); attaining Nirvana without remainder and extinguishing all suffering is called 'extinction' (mie 滅). These two expedient methods are called 'separation' (li 離). Question: Impermanence, suffering, and non-self contemplation arise simultaneously with non-outflow wisdom; the four contemplations such as loathsomeness of food arise simultaneously with outflow wisdom. Why are the three contemplations of impermanence, etc., mentioned first, and then the four contemplations of loathsomeness of food, etc.? Answer: The three contemplations of impermanence, etc., break through wrong views, etc., in the path of seeing and thereby attain the holy fruit. The four contemplations of loathsomeness of food, etc., separate from lust and other afflictions in the path of cultivation. Therefore, the first three contemplations reveal the path of seeing, the middle four contemplations reveal the path of cultivation, and the last three contemplations manifest the path of no-more-learning. The Mahaprajnaparamita-sastra also says that the contemplation of impermanence is common to both outflow and non-outflow. Truly attaining impermanence is non-outflow, and initially learning impermanence is outflow. If the non-outflow contemplation of impermanence is in the ninth ground, the outflow contemplation of impermanence is in the eleventh ground. Even the last three contemplations are included in all grounds because they include both outflow and non-outflow. Next, we analyze the nine contemplations. There are two types of objects they target: First, love for one's own body, which is treated with the contemplation of impurity. Second, love for the bodies of others, which is treated with the nine contemplations. There are four situations: First, desire for demeanor, such as walking, standing, sitting, lying down, speech, etc. Second, desire for appearance, such as blue, yellow, red, white, etc. Third, desire for body parts, such as eyes, ears, etc. Fourth, desire for subtle touch, such as smooth and soft sensations, as described in the Nirvana Sutra, etc. Among them, the contemplations of bluish-purple, festering, and blood-smeared are used to treat the second type of greed (greed for appearance). The contemplations of bloating, being eaten, and disintegration are used to treat the third type of greed (greed for body parts). The contemplation of bones is used to treat the fourth type of greed (greed for subtle touch). The contemplation of emptiness is used to treat the first type of greed (greed for demeanor). The master of the Mahaprajnaparamita-sastra, according to the scriptures, divides the four types of greed into seven types of attachments: First, love for walking, standing, sitting, and lying down. Second, love for speech. Third, attachment to form and color. Fourth, attachment to appearance and color. Fifth, attachment to subtle touch. Sixth, general attachment to the previous five. Seventh, attachment to human characteristics, love between men and women. The latter two types of love can be universally treated with the nine contemplations. However, because these nine contemplations are of the nature of taking on characteristics, they are based on the body of the desire realm. A small part of the contemplation of bloating, etc., in the mindfulness of the body is included in the first and second dhyanas of the desire realm. The contemplation of bones is included in the three fundamental dhyanas of the desire realm, except for the third dhyana.

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定樂想多故。問。既有十九為九攝十為十攝九。答。準智論有三說。一云十中不凈想具攝九想。一云十中不凈厭食不可樂三具攝九。一云想觀通攝十想。今此瑜伽十九想釋更加過患想為二十。開合不同論主意別。二證八定。三證四等。四證三果。五證五通。不言第四果及漏盡通者。以在或阿羅漢中成故且不先言。六證八解脫。七證三神變。一神力神變者即是神通輪。種種轉變令他歸伏。二記說神變即記心輪。是他心通。記他人善惡心念。令其歸信。三教導神變即說法輪。是漏盡通。說已漏盡教導眾生令證漏盡。亦名三業示現。初示神力不思議事回邪入正。二示他人內心所念修善識機。三示他人自己漏盡滅障涅槃不移本座即便悟入。解語具圓滿中。明八語。無所依語者。不為規求名利等事發語說法。名無所依語。自下第二由具八支能為五事。于中初列五名次解。后結。初解諫舉中。犯戒者犯二百五十戒等。犯軌則者犯大眾共五諸餘軌則。其有五德者由三根故能正諫舉。言五德者即此中說一具真實二應時三饒益四柔軟五善友名慈心。三根即是見聞疑也。止時起惡令不起故名諫。彰已作惡令悔除故名舉。第二解憶念中。初列三義。次解。后結。解即有三。第三念令憶義中。初令彼憶所忘文義。后又若有善下令彼憶修善義利。

【現代漢語翻譯】 現代漢語譯本 定樂想多故。（問：既然有十九想，為什麼說九想包含在十想中，十想包含在十想中？）（答：根據《大智度論》，有三種說法。第一種說法是，十想中的不凈想完全包含了九想。第二種說法是，十想中的不凈想、厭食想、不可樂想這三種想包含了九想。第三種說法是，想觀可以統攝十想。現在這部《瑜伽師地論》對十九想的解釋，又增加了過患想，成為二十想。開合不同，是論主的意圖不同。） 二、證明八定（八種禪定）。三、證明四等（四無量心）。四、證明三果（三種阿羅漢果位）。五、證明五通（五種神通）。（這裡）沒有說第四果（阿羅漢果）和漏盡通（斷盡煩惱的神通），是因為（這些果位和神通）可以在阿羅漢中成就，所以暫且不先說。 六、證明八解脫（八種解脫境界）。七、證明三種神變（三種神通變化）。第一種，神力神變，就是神通輪，通過種種變化使他人歸順信服。第二種，記說神變，就是記心輪，也就是他心通，記錄他人善惡心念，使他們歸信。第三種，教導神變，就是法輪，也就是漏盡通，（佛）說法使（聽眾）斷盡煩惱，教導眾生證得漏盡。（這三種神變）也叫做三業示現。首先示現神力不可思議之事，使邪見之人轉邪歸正。其次示現他人內心所念，（使人）修善識機。第三示現他人自己漏盡滅障，涅槃不移本座，即便悟入。（這是）在『解語具圓滿』中，說明八語。『無所依語』是指，不爲了規求名利等事而發語說法，叫做『無所依語』。 下面第二點，由於具備八支，能夠成就五事。其中先列出五事之名，然後解釋，最後總結。先解釋『諫舉』。『犯戒者』是指觸犯了二百五十條戒律等。『犯軌則者』是指觸犯了大眾共同遵守的五種其他軌則。『其有五德者』，由於具備三種根本（原因），所以能夠正確地諫舉。（這裡）所說的『五德』，就是指（下面）所說的一、具真實（誠實）；二、應時（適時）；三、饒益（有益）；四、柔軟（溫和）；五、善友名慈心（以慈悲心為善友）。三種根本（原因）就是見、聞、疑。阻止（他人）生起惡行，使之不生起，叫做『諫』。彰顯已經作下的惡行，使之悔改消除，叫做『舉』。 第二點，解釋『憶念』。先列出三義，然後解釋，最後總結。解釋分為三點。第三點，『念令憶義』中，首先使他們回憶所遺忘的文義。然後，『又若有善』，使他們回憶修習善行的意義和利益。

【English Translation】 English version 『Fixed bliss』 is due to excessive attachment to thoughts. Question: Since there are nineteen contemplations, why is it said that the nine contemplations are included in the ten, and the ten are included in the ten? Answer: According to the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom), there are three explanations. The first is that the impurity contemplation among the ten contemplations completely encompasses the nine contemplations. The second is that the impurity, aversion to food, and un-delightfulness contemplations among the ten contemplations encompass the nine. The third is that contemplation through thought can comprehensively include the ten contemplations. Now, this explanation of the nineteen contemplations in the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) adds the contemplation of drawbacks, making it twenty. The differences in inclusion and exclusion are due to the different intentions of the authors. Second, it proves the eight samādhis (eight stages of meditative absorption). Third, it proves the four apramāṇas (four immeasurables). Fourth, it proves the three fruits (three stages of Arhatship). Fifth, it proves the five abhijñās (five supernormal powers). It does not mention the fourth fruit (Arhatship) and the āsravakṣaya-jñāna (knowledge of the extinction of outflows) because these can be achieved within Arhatship, so they are not mentioned first. Sixth, it proves the eight vimokṣas (eight liberations). Seventh, it proves the three prātihāryas (three kinds of miracles). The first, the miracle of power, is the wheel of supernormal power, which uses various transformations to make others submit and believe. The second, the miracle of mind-reading, is the wheel of reading minds, which is the power of knowing others' minds, recording others' good and evil thoughts, and making them believe. The third, the miracle of instruction, is the wheel of Dharma, which is the knowledge of the extinction of outflows. The Buddha preaches the Dharma, causing the listeners to extinguish their afflictions and guiding beings to attain the extinction of outflows. These three miracles are also called the manifestation of the three karmas. First, the miracle of power shows inconceivable events, turning those with wrong views from evil to righteousness. Second, it shows what others are thinking in their hearts, enabling them to cultivate goodness and recognize opportunities. Third, it shows others that one's own outflows are extinguished, obstacles are eliminated, and one attains nirvāṇa without moving from one's seat, immediately realizing enlightenment. This is in the 『explanation of the complete and perfect speech』, explaining the eight kinds of speech. 『Speech without reliance』 refers to speaking and preaching the Dharma without seeking fame, gain, or other such things. This is called 『speech without reliance』. The second point below is that by possessing eight branches, one can accomplish five things. First, the names of the five things are listed, then explained, and finally summarized. First, explain 『admonishment and accusation』. 『Those who violate the precepts』 refers to those who violate the two hundred and fifty precepts, etc. 『Those who violate the rules』 refers to those who violate the five other rules that the community commonly observes. 『Those who have five virtues』 are able to correctly admonish and accuse because they possess three fundamental (reasons). The 『five virtues』 mentioned here refer to what is said (below): first, possessing truthfulness; second, being timely; third, being beneficial; fourth, being gentle; and fifth, having a good friend with a compassionate heart. The three fundamental (reasons) are seeing, hearing, and doubting. Preventing (others) from arising evil actions, causing them not to arise, is called 『admonishment』. Revealing evil actions that have already been done, causing them to repent and eliminate them, is called 『accusation』. The second point is to explain 『recollection』. First, list the three meanings, then explain, and finally summarize. The explanation is divided into three points. In the third point, 『causing recollection of meaning』, first, cause them to recall the meaning of the texts they have forgotten. Then, 『if there is goodness』, cause them to recall the meaning and benefits of cultivating good actions.

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此人曾所修善經久逐忘若令重憶。此人知壽必引梵行及余義利。是故令憶。第三教授中。初總明。次別解勸結。別解中。初明勸修五分法身言論。二明教授小欲喜足言論。三勸證永斷離欲寂滅言論。四觀損減惡法雜染緣性緣起所有言論。緣性是因。緣起是果。第四教誡中。初治有犯令其調伏。二既調伏已令得利養收斂攝受。后解名義于應作善令現行於不應作惡令不現行。于其積習惡者應舍及不積習善者應行。基公云。此解教授教誡與多餘處別。謂四教授業。此中總明余處別論。四教授等無違。第五善說正法中。初說世間法。說彼世間施戒修法令離惡趣得生人天名初所作。於五欲中開示過患令離染著故說施論。于彼惡趣欲令出離故說戒論。欲令離下生上凈天故說修定生天之論。二說出世法中。初說四諦論。二明說意。為諸有情成就故者。成七方便。得清凈者。令得入聖。令法久住者。若教若證傳燈不滅。由此三義故。宣說相應助伴等法。此中景雲。四諦教法與理相應。教能資行名為助。像教復隨順滅諦清凈名順清高稱機益物故有用相稱。基云。相應。謂與理相應。即緣如是智也。助伴。同時心心法也。隨順。即有漏加行智。隨順正智故。清高簡濁亂語也。有用者。謂得涅槃。相稱。不相違語也。應順名句等。所有語言。

【現代漢語翻譯】 現代漢語譯本 如果這個人曾經修習的善法經典長久遺忘，如果讓他重新回憶起來，這個人知道壽命有限，必定會致力於梵行（brahmacarya，清凈的修行生活）以及其他有意義的利益。因此，要讓他回憶起來。在第三教授中，首先是總體的闡明，其次是分別解釋勸導和總結。在分別解釋中，首先闡明勸修五分法身（五種功德聚集而成的身體）的言論；第二闡明教授少欲知足的言論；第三勸導證得永遠斷除慾望、遠離慾望、寂靜涅槃的言論；第四觀察損減惡法、雜染的緣起性（本質）和緣起（現象）的所有言論。緣性是因，緣起是果。在第四教誡中，首先是治理犯戒者，使他們調伏；第二是已經調伏后，讓他們獲得利益供養，收斂身心，攝受正法。然後解釋名義，對於應該做的善事，讓他們去實行；對於不應該做的惡事，讓他們不去實行。對於已經積累的惡習，應該捨棄；對於沒有積累的善行，應該去實行。基公（可能是指窺基大師）說，這個解釋教授教誡與很多其他地方不同，說四教授是事業，這裡是總體闡明，其他地方是分別論述。四教授等沒有衝突。在第五善說正法中，首先說世間法，說世間的佈施、持戒、修定，使人離開惡趣，得到人天果報，名為最初所作。在五欲（五種感官慾望）中開示過患，使人離開染著，所以說佈施論。對於惡趣，想要讓人脫離，所以說戒論。想要讓人離開下劣的生命，生到清凈的天界，所以說修習禪定生天的論述。第二說出世間法中，首先說四諦（苦、集、滅、道）論。第二闡明說的意圖，爲了使諸有情成就，成就七方便（七種修行方法）。得到清凈，使他們得以進入聖道。使佛法長久住世，無論是教法還是證法，都能像燈一樣傳承不滅。由於這三種意義，所以宣說相應的助伴等法。這裡景公（可能是指道景法師）說，四諦教法與真理相應，教法能夠資助修行，名為助。像教也隨順滅諦的清凈，名為順，清高，稱合根機，利益眾生，所以有用，互相稱合。基公說，相應，是說與真理相應，就是緣如是智。助伴，是同時生起的心和心所法。隨順，就是有漏的加行智，隨順正智的緣故。清高，是簡別濁亂的語言。有用，是說得到涅槃。相稱，是不相違背的語言。應該隨順名句等所有語言。

【English Translation】 English version If this person has long forgotten the good scriptures they once studied, if they are made to recall them, this person, knowing the limitations of life, will surely dedicate themselves to brahmacarya (a pure life of practice) and other meaningful benefits. Therefore, they should be made to remember. In the third instruction, first is a general explanation, followed by separate explanations of exhortation and conclusion. In the separate explanations, first is the explanation of exhorting the cultivation of the fivefold Dharmakaya (the body composed of five aggregates of merit); second is the explanation of instructing on contentment with few desires; third is the exhortation to attain the discourse on the eternal cessation of desire, detachment from desire, and peaceful nirvana; fourth is the observation of all discourses on the nature (essence) and arising (phenomena) of the origination of defilements and the reduction of evil dharmas. Nature is the cause, arising is the effect. In the fourth admonition, first is to govern those who have violated precepts, causing them to be tamed; second, after they have been tamed, to enable them to obtain benefits and offerings, to restrain their minds and bodies, and to embrace the Dharma. Then explain the meanings of terms, for good deeds that should be done, let them be carried out; for evil deeds that should not be done, let them not be carried out. For accumulated bad habits, they should be abandoned; for good deeds not yet accumulated, they should be practiced. Jigon (possibly referring to Master Kuiji) said that this explanation of instruction and admonition differs from many other places, saying that the four instructions are activities, here is a general explanation, and elsewhere are separate discussions. The four instructions and so on are not contradictory. In the fifth, 'Well-spoken Right Dharma', first, worldly dharmas are spoken of, saying that worldly giving, morality, and meditation cause people to leave the evil realms and attain human and heavenly rewards, which is called the initial action. In the five desires (the five sensory desires), the faults are revealed, causing people to leave attachment, so the discourse on giving is spoken. For the evil realms, wanting to liberate people, so the discourse on precepts is spoken. Wanting to cause people to leave inferior lives and be born in pure heavens, so the discourse on cultivating samadhi to be born in the heavens is spoken. Second, in speaking of supramundane dharmas, first, the discourse on the Four Noble Truths (suffering, origin, cessation, path) is spoken. Second, the intention of speaking is clarified, for the sake of enabling all sentient beings to achieve, to achieve the seven expedients (seven methods of practice). To attain purity, to enable them to enter the holy path. To cause the Dharma to abide long in the world, whether it is doctrine or realization, it can be transmitted like a lamp that never goes out. Because of these three meanings, the corresponding assisting and accompanying dharmas are proclaimed. Here, Jinggong (possibly referring to Dharma Master Daojing) said that the teachings of the Four Noble Truths correspond to the truth, and the teachings can support practice, which is called assistance. The image teaching also follows the purity of cessation, which is called accordance, pure and lofty, fitting the capacity, benefiting beings, so it is useful and mutually consistent. Jigon said that correspondence means corresponding to the truth, which is the wisdom that arises from such conditions. Assistance and accompaniment are the mental and mental factors that arise simultaneously. Following means the contaminated preparatory wisdom, following the right wisdom. Pure and lofty means distinguishing from turbid and confused speech. Useful means attaining nirvana. Consistent means speech that is not contradictory. All language should follow names and phrases, etc.

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又此言論應時而發者。應時機也。殷重漸次相續俱有者。欲說法時作利他意。故名殷重。先說方便后說根本。故言漸次。為詮法義。必須詞句相續連帶。故云相續。語必會義。故名俱有。如是方能令其欣慶乃至令其歡喜勇悍無所訶順。下明無有過。由彼成就如是八支下。結由八支故得善能諫舉他等。俱基公云。由彼成就如是八支者。謂即又此言論應時而發以下是。或前初解善能諫舉中八者是。略義中。初結前問后。次解。后結。解有四義。一樂為利益安樂。二明利樂離於顛倒。三明利樂方便善巧能令積集引發功德。四明利樂為性好樂發勤精進。第十聞正法中。初解正法。后解聽聞。前中初總標次別釋后總結。正士謂四向正至謂四果佛及弟子總名正善丈夫也。就別釋中。先解十二分教。二以三藏攝於十二。初解契經文分有三。初明世尊隨機散說。于中。初說五蘊十二處十二緣起四食四諦十八界語。次說三乘語。次說道品語。后說入聖方便語。不凈息念等者。此有兩解。一云不凈數息是說五停。念者是說總別念語。諸學證凈者是說四不壞凈語。一云不凈者不凈觀。息念者持息念。諸學者三學。余如前說。次明結集法者。安布結集廣一明緣起。如集藏傳等。后解契經名。略二義。一貫穿等即是結鬘義。二引義利等即是出生義

【現代漢語翻譯】 現代漢語譯本 再說，這裡所說的『應時而發』，是指應合時機。『殷重漸次相續俱有』，是指想要說法時，心懷利益他人的意願，所以稱為『殷重』。先說方便之法，后說根本之理，所以稱為『漸次』。爲了詮釋法義，必須使詞句前後連貫，所以稱為『相續』。所說的話必然包含意義，所以稱為『俱有』。像這樣才能使聽者欣喜，乃至歡喜踴躍，沒有絲毫違逆。下面說明沒有過失。『由彼成就如是八支』，總結是因為具備這八種條件，所以能夠善於勸諫他人等。俱基公說，『由彼成就如是八支』，指的是前面所說的『又此言論應時而發』以下的內容。或者指的是前面最初解釋『善能諫舉』中的八種條件。在《略義》中，首先總結前面的提問，然後進行解釋，最後再進行總結。解釋包含四種含義：一是樂於爲了利益和安樂；二是說明利益和安樂遠離顛倒；三是說明利益和安樂的方便善巧，能夠積累和引發功德；四是說明利益和安樂的本性是喜好、發奮和精進。第十，在聽聞正法中，首先解釋『正法』，然後解釋『聽聞』。在前面部分，首先總標，然後分別解釋，最後進行總結。『正士』指的是四向（Sotāpanna-magga, Sakadāgāmi-magga, Anāgāmi-magga, Arahatta-magga），『正至』指的是四果（Sotāpanna-phala, Sakadāgāmi-phala, Anāgāmi-phala, Arahatta-phala），佛陀和弟子總稱為『正善丈夫』。在分別解釋中，首先解釋十二分教（Dvadasanga-Buddhavacana）。二是以三藏（Tipitaka）來統攝十二分教。首先解釋契經（Sutta）文，分為三個部分。首先說明世尊（Bhagavat）隨機說法。其中，首先說五蘊（Pañcakkhandha）、十二處（Dvadasayatana）、十二緣起（Dvadasangika-paticcasamuppada）、四食（Cattaro Ahara）、四諦（Cattari Ariya Saccani）、十八界（Astadasha Dhatu）的語言。其次說三乘（Triyana）的語言。再次說道品（Bodhipakkhiya-dhamma）的語言。最後說進入聖道的方便語言。『不凈息念等』，對此有兩種解釋。一種說法是，『不凈』、『數息』是說五停心觀（Pañca Kammatthana），『念』是說總念和別念。『諸學證凈』是說四不壞凈（Cattari Ariya Savaka）。另一種說法是，『不凈』是不凈觀（Asubha），『息念』是持息念（Anapana-sati）。『諸學者』是三學（Tisso Sikkha）。其餘的如前所述。其次說明結集法者，安布結集，廣泛地闡明緣起（Paticcasamuppada），如《集藏傳》等。最後解釋契經（Sutta）的名稱，包含兩種含義。一是貫穿等，即是結鬘的含義。二是引生義利等，即是出生的含義。

【English Translation】 English version Furthermore, the expression 'speaking at the right time' refers to speaking in accordance with the opportune moment. 'Earnest, gradual, continuous, and complete' means having the intention to benefit others when desiring to teach the Dharma, hence the term 'earnest'. First, explaining the expedient means, then explaining the fundamental principle, hence the term 'gradual'. In order to explain the meaning of the Dharma, the words and sentences must be connected and coherent, hence the term 'continuous'. The words spoken must contain meaning, hence the term 'complete'. Only in this way can the listener be delighted, even joyful and courageous, without any opposition. The following explains that there is no fault. 'Because they have accomplished these eight qualities', concludes that because they possess these eight conditions, they are able to skillfully admonish others, etc. Juji Gong said, 'Because they have accomplished these eight qualities', refers to the content from 'Furthermore, speaking at the right time' onwards. Or it refers to the eight qualities in the initial explanation of 'skillfully admonish'. In the 'Summary of Meanings', first, it summarizes the previous question, then explains, and finally summarizes again. The explanation contains four meanings: first, being happy to be for the benefit and happiness; second, clarifying that benefit and happiness are free from delusion; third, clarifying that the skillful means of benefit and happiness are able to accumulate and generate merit; fourth, clarifying that the nature of benefit and happiness is fondness, diligence, and vigorous effort. Tenth, in hearing the True Dharma, first explain 'True Dharma', then explain 'hearing'. In the preceding part, first, give a general outline, then explain separately, and finally summarize. 'Righteous persons' refers to the four paths (Sotāpanna-magga, Sakadāgāmi-magga, Anāgāmi-magga, Arahatta-magga), 'Righteous attainments' refers to the four fruits (Sotāpanna-phala, Sakadāgāmi-phala, Anāgāmi-phala, Arahatta-phala), the Buddha (Bhagavat) and disciples are collectively called 'Righteous and virtuous individuals'. In the separate explanation, first explain the twelve divisions of the teachings (Dvadasanga-Buddhavacana). Two, the twelve divisions are encompassed by the three baskets (Tipitaka). First, explain the Sutra (Sutta) texts, divided into three parts. First, explain that the World Honored One (Bhagavat) speaks according to the occasion. Among them, first speak of the language of the five aggregates (Pañcakkhandha), twelve sense bases (Dvadasayatana), twelve links of dependent origination (Dvadasangika-paticcasamuppada), four kinds of nutriment (Cattaro Ahara), four noble truths (Cattari Ariya Saccani), and eighteen elements (Astadasha Dhatu). Next, speak of the language of the three vehicles (Triyana). Again, speak of the language of the factors of enlightenment (Bodhipakkhiya-dhamma). Finally, speak of the language of the expedient means for entering the holy path. 'Impurity, mindfulness of breathing, etc.', there are two explanations for this. One explanation is that 'impurity' and 'mindfulness of breathing' refer to the five stopping-the-mind contemplations (Pañca Kammatthana), 'mindfulness' refers to general and specific mindfulness. 'Those who learn and attain purity' refers to the four assurances (Cattari Ariya Savaka). Another explanation is that 'impurity' is the contemplation of impurity (Asubha), 'mindfulness of breathing' is the practice of mindfulness of breathing (Anapana-sati). 'Those who learn' are the three trainings (Tisso Sikkha). The rest is as previously stated. Next, explain the compilers of the Dharma, arranging and compiling, extensively clarifying dependent origination (Paticcasamuppada), such as the Collection Transmission, etc. Finally, explain the name of the Sutra (Sutta), containing two meanings. One is threading through, which is the meaning of stringing together a garland. Two is inducing benefit, which is the meaning of giving birth.

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。雜心五義。明瞭論七義。廣釋如彼。二應頌者。謂佛說經已半。或於最後。為後來重說伽陀。我為鈍人聞長行說仍未了義或中間時或於最後重說伽陀。三藏云。佛于長行略說未顯名未了義。故於中間或於最後重說伽陀令顯了。故云或復宣說未了義經。亦未論要。為後來或為鈍根方重說。泰云。應頌有三。一于說義中間應以偈頌上義。二于說義最後重頌前義。三于諸經中頌及長行未了義經應更分別故名應頌。基述三藏言。非經未了謂聽者未了。此未之所聞也。三記別者。謂記弟子命遇生。兼顯授記得涅槃事。皆名記別。或復長行隨說何法義即顯了。亦名記別。四諷頌者。謂非長行直說。但以巧妙言調結于句韻。或作二句乃至六句等諷頌說法。是不重頌伽陀頌也。不同室路迦誦。不問有義無義但滿三十二字以為一誦。是經論數法。五自說者。謂無請主。令法久住不請而說。如法收頌等。六因緣者。因請而說。即一切經律但是有請說者皆名因緣經。言及諸所有毗奈耶等者。十二年前眾未有犯但略教誡。十二年後因眾有犯廣說戒經名因緣經。七譬喻者。引淺況深令物曉悟名譬喻經。八本事者。通說世尊因地未發心前所經之事。及餘眾生宿世之事名為本事。九本生者。此說世尊因地從初發心起行已來所經死生行難行等。名本生

【現代漢語翻譯】 現代漢語譯本 雜心五義（五種解釋佛法的方式）。《明瞭論》七義（《明瞭論》中的七種意義）。詳細解釋如彼論所述。 二、應頌（Geya）：指佛陀在說法過半，或在最後，爲了後人而重述伽陀（偈頌）。我等鈍根之人，聽聞長行（散文）的說法仍然不能完全理解其義，所以在中間或最後重述伽陀。 三藏（佛教經典）說：『佛陀在長行中簡略地說，沒有明顯地說明未了的意義，所以在中間或最後重述伽陀，使其顯明。』所以說『或者再次宣說未了義經』，也沒有討論要點，爲了後人或者爲了鈍根之人而重說。泰法師說：『應頌有三種：一是在說法中間，用偈頌來概括上面的意義；二是在說法最後，重新用偈頌來頌揚前面的意義；三是在各種經典中，對於偈頌和長行沒有完全說明的意義，應該進一步分別解釋，所以叫做應頌。』窺基法師在《述記》中說，『不是經典沒有說完，而是聽的人沒有聽明白。』這個『未』字，指的是聽聞者。 三、記別（Vyakaranam）：指記錄弟子們的命運和來生，並顯示授記他們證得涅槃之事。都叫做記別。或者長行隨著所說的法，意義就顯明瞭，也叫做記別。 四、諷頌（Gatha）：指不用長行直接說，而是用巧妙的言辭和音調，構成句子和韻律，或者作成兩句乃至六句等的諷頌來說法。這不是重頌的伽陀頌，不同於室路迦誦（Sloka），不問有義無義，只要滿了三十二個字就作為一誦，這是經論的計數方法。 五、自說（Udana）：指沒有請求者，爲了使佛法長久住世，不請自說。如法句經等。 六、因緣（Nidana）：指因為請求而說。即一切經律，只要是有請求而說的，都叫做因緣經。例如，在十二年前，僧眾沒有犯戒，所以只是簡單地教誡；十二年後，因為僧眾有犯戒，所以廣泛地宣說戒經，這叫做因緣經。 七、譬喻（Avadana）：指用淺顯的事例來比喻深奧的道理，使人容易理解。 八、本事（Itivrttaka）：指講述世尊在因地（未成佛前）未發菩提心之前所經歷的事情，以及其他眾生宿世的事情。 九、本生（Jataka）：指講述世尊在因地從最初發菩提心開始，所經歷的生死和難行等事。

【English Translation】 English version The five meanings of Zaxin (雜心, miscellaneous thoughts). The seven meanings of Mingliao Lun (明瞭論, Treatise on Clarity). Extensive explanations are as described in those texts. 2. Geya (應頌, Repetition in Verse): Refers to the Buddha, having spoken half of the sutra, or at the end, repeating the Gatha (伽陀, verse) for the sake of later generations. We, dull-witted people, still cannot fully understand the meaning after hearing the prose (long lines), so the Gatha is repeated in the middle or at the end. The Tripiṭaka (三藏, Buddhist Canon) says: 'The Buddha speaks briefly in prose, without clearly explaining the unfinished meaning, so he repeats the Gatha in the middle or at the end to make it clear.' Therefore, it is said, 'Or again, proclaim the sutras with unfinished meanings,' without discussing the main points, repeating for the sake of later generations or for the dull-witted. Master Tai said: 'There are three types of Geya: first, in the middle of explaining the meaning, use verses to summarize the above meaning; second, at the end of explaining the meaning, re-praise the previous meaning with verses; third, in various sutras, the meanings not fully explained by verses and prose should be further explained, so it is called Geya.' Master Kuiji said in the Shuji (述記, Commentary): 'It is not that the sutra is unfinished, but that the listener has not understood. The 'not' refers to the listener.' 3. Vyakaranam (記別, Prophecy): Refers to recording the fate and future lives of disciples, and revealing the prophecy of their attainment of Nirvana. All are called Vyakaranam. Or, as the Dharma is spoken in prose, the meaning becomes clear, which is also called Vyakaranam. 4. Gatha (諷頌, Verse): Refers to not speaking directly in prose, but using skillful words and tones to form sentences and rhymes, or creating verses of two to six lines to expound the Dharma. This is not a repeated Gatha, different from Sloka (室路迦誦), which counts as one recitation as long as it has thirty-two characters, regardless of whether it has meaning or not. This is the method of counting sutras and treatises. 5. Udana (自說, Spontaneous Utterance): Refers to speaking without being requested, in order to make the Dharma abide in the world for a long time. Such as the Dhammapada (法句經). 6. Nidana (因緣, Cause and Condition): Refers to speaking because of a request. That is, all sutras and Vinaya (戒律), as long as they are spoken because of a request, are called Nidana Sutras. For example, twelve years ago, the Sangha (僧眾) had not violated the precepts, so they were only briefly taught; twelve years later, because the Sangha had violated the precepts, the precepts were widely proclaimed, which is called Nidana Sutra. 7. Avadana (譬喻, Parable): Refers to using simple examples to illustrate profound principles, making them easy to understand. 8. Itivrttaka (本事, Accounts of Past Events): Refers to telling the events experienced by the World Honored One in the causal ground (before becoming a Buddha) before arousing Bodhicitta (菩提心, the mind of enlightenment), as well as the past lives of other beings. 9. Jataka (本生, Birth Stories): Refers to telling the events of birth, death, and difficult practices experienced by the World Honored One in the causal ground from the beginning of arousing Bodhicitta.

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。十方廣者。唯說一切諸菩薩道得菩提事名方廣。十一希法者。謂說佛及弟子七眾所有功德。若共不共勝於余故名希法。其若七眾為求涅槃斷惡修善所生功德近感人天同余福分故名為共。因此遠克出世涅槃故名不共。以不共故勝於其餘外道功德。雖共感人天人天中勝。故云勝諸世間知勝義一切智者同意所許甚奇希有大福。等字。即收余處所說青牛行瓦缽間不相打觸。白狗聽法。獼猴奉蜜等事。名為希法。式叉摩那。此云正學。學六法故。十二論議者。謂研究經義宣暢宗要也。摩呾履迦此名本母。第二以藏攝分中。今此文說素怛覽藏攝十分。毗那藏攝因緣。阿毗達磨攝論議也。此云因緣是第二藏攝者。準上辨因緣。前義應通三藏攝。今據后義唯毗奈耶攝。二十一云。諸佛愍諸聲聞故。緣依四聖諦宣說真實苦集滅道無量教法。所謂契經應頌記別諷頌自說因緣譬喻本事本生方廣希法論議。三十八云。說方廣一分唯菩薩藏。所餘諸分有聲聞藏。八十五云。於十二分教中除方廣分餘名聲聞相應契經。即方廣分名大乘相應契經。涅槃第三云。護大乘者受持九部。彼自言唯無因緣譬喻論議。法華第一聲聞有九。唯無方廣自說記別。對法雲。契經應頌記別諷誦自說。此五聲聞藏中素怛覽藏攝。緣起譬喻本事本生。此四二藏中毗那耶藏並

【現代漢語翻譯】 現代漢語譯本：十方廣（Dashafala，十種廣大的果報）是指宣說一切菩薩道獲得菩提之事，因此得名。十一希法（Ekadasha-āshcharya-dharma，十一種稀有之法）是指宣說佛陀及其弟子七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）所有的功德。這些功德，無論是共同的還是不共同的，都勝過其他，所以稱為希法。七眾爲了尋求涅槃，斷惡修善所產生的功德，近似於感得人天福報，與其餘福分相同，因此稱為共同。憑藉這些功德，最終能夠證得出世間的涅槃，因此稱為不共同。因為不共同，所以勝過其餘外道的功德。即使是共同的功德，也能感得人天福報，並且在人天之中更為殊勝，所以說勝過世間。一切智者（Sarvajna）同意並讚許這些甚奇希有的大福。等等字樣，包含了其他地方所說的青牛行走于瓦缽之間而不相碰撞，白狗聽法，獼猴奉獻蜂蜜等事，這些都稱為希法。式叉摩那（Shikshamana），這裡的意思是正學，因為要學習六法。十二論議（Dvadasanga，十二部經）是指研究經義，宣揚宗要。摩呾履迦（Matrika），這裡的意思是本母。第二，在藏攝分中，現在這段文字說的是素怛覽藏（Sutramta，經藏）攝取十分，毗那藏（Vinaya，律藏）攝取因緣，阿毗達磨（Abhidharma，論藏）攝取論議。這裡說的因緣是第二藏攝取的內容，按照上面的辨別因緣，前面的意思應該貫通三藏攝取。現在根據後面的意思，只有毗奈耶藏攝取。二十一云，諸佛憐憫諸聲聞，因此依據四聖諦宣說真實的苦集滅道無量教法。包括契經、應頌、記別、諷頌、自說、因緣、譬喻、本事、本生、方廣、希法、論議。三十八云，方廣的一部分唯屬於菩薩藏，其餘部分屬於聲聞藏。八十五云，在十二分教中，除了方廣分，其餘的都名為聲聞相應的契經。也就是說，方廣分名為大乘相應的契經。《涅槃經》第三云，護持大乘的人受持九部。他們自己說只有無因緣、譬喻、論議。《法華經》第一說聲聞有九部，只有沒有方廣、自說、記別。《對法》云，契經、應頌、記別、諷誦、自說，這五種屬於聲聞藏中的素怛覽藏。緣起、譬喻、本事、本生，這四種屬於二藏中的毗那耶藏並

【English Translation】 English version: 'Dashafala (ten powers), the extensive ones, exclusively refer to the path of all Bodhisattvas attaining Bodhi, hence the name 'extensive'. Ekadasha-āshcharya-dharma (eleven rare and wonderful dharmas) refers to the merits of the Buddha and the seven assemblies of disciples (bhikshus, bhikshunis, shramaneras, shramanerikas, shikshamanas, upasakas, and upasikas). These merits, whether shared or unshared, surpass others, hence the name 'rare and wonderful dharmas'. The merits arising from the seven assemblies' efforts to eliminate evil and cultivate goodness in pursuit of Nirvana are similar to the blessings of humans and devas, sharing the same blessings, hence the term 'shared'. Through these merits, one can ultimately achieve transcendent Nirvana, hence the term 'unshared'. Because they are unshared, they surpass the merits of other non-Buddhist paths. Even the shared merits can bring blessings to humans and devas, and are even more superior among humans and devas, hence it is said to surpass the world. All-knowing ones (Sarvajna) agree and praise these extremely rare and wonderful great blessings. The term 'etc.' includes other instances such as blue oxen walking among earthenware bowls without colliding, white dogs listening to the Dharma, monkeys offering honey, and so on, all of which are called 'rare and wonderful dharmas'. Shikshamana, here means 'right learning', because one must learn the six dharmas. Dvadasanga (twelve categories of scriptures) refers to studying the meaning of the scriptures and propagating the essential principles. Matrika, here means 'original mother'. Secondly, in the category of collections, this passage now speaks of the Sutramta (Sutra Pitaka) collecting ten parts, the Vinaya (Vinaya Pitaka) collecting causes and conditions, and the Abhidharma (Abhidharma Pitaka) collecting discussions. The 'causes and conditions' mentioned here are collected by the second Pitaka. According to the above distinction of causes and conditions, the previous meaning should encompass the collection of the three Pitakas. Now, according to the later meaning, only the Vinaya Pitaka collects it. Twenty-one says, 'The Buddhas, out of compassion for the Shravakas, therefore, based on the Four Noble Truths, expound the immeasurable teachings of true suffering, accumulation, cessation, and path.' These include Sutras, Geyas, Vyakaranas, Gathas, Udana, Nidanas, Avadanas, Itivrittakas, Jatakas, Vaipulyas, Adbhuta-dharmas, and Upadeshas. Thirty-eight says, 'A portion of the Vaipulya belongs exclusively to the Bodhisattva Pitaka, while the remaining portions belong to the Shravaka Pitaka.' Eighty-five says, 'Among the twelve categories of teachings, except for the Vaipulya, the rest are called Sutras corresponding to the Shravakas.' That is to say, the Vaipulya is called the Sutra corresponding to the Mahayana. The third of the Nirvana Sutra says, 'Those who protect the Mahayana uphold the nine parts.' They themselves say that there are only no Nidanas, Avadanas, and Upadeshas. The first of the Lotus Sutra says that the Shravakas have nine parts, only lacking Vaipulya, Udana, and Vyakaranas. The Abhidharma says, 'Sutras, Geyas, Vyakaranas, Gathas, and Udana,' these five belong to the Sutramta in the Shravaka Pitaka. Nidanas, Avadanas, Itivrittakas, and Jatakas, these four belong to the Vinaya Pitaka in the two Pitakas, and

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眷屬攝。緣起是正餘三是眷屬。方廣希法。此二菩薩藏中素怛覽藏攝。論議一種。聲聞菩薩二藏中阿毗達磨攝。問。所以諸教不同。答。對實大小並具十二。依如此處及二十一三十八聲聞菩薩各具十二。八十五菩薩唯方廣聲聞有十一者。佛菩薩所有餘十一分皆是廣利有情。及意深廣法。並文義廣博。為具此三義故併名方廣。非餘十一。聲聞闕前三義。故唯十一無有方廣。若據理正為方。文多稱廣。聲聞亦有方廣。如二十一說。涅槃第三菩薩無因緣譬喻論議者。以菩薩多分本來無犯故無制戒因緣。又多分如來常為說法不假勸請因緣。多分聞法結悟解無勞譬喻。多分能悟深理不假如來論議分別。故說大乘無此三部。法華聲聞無三者。以聲聞不能廣利有情及意狹故無方廣。又以機劣多分如來待請方說故無自說。雖有記別弟子當生等事而非如大乘廣明授記成佛亦無記別除理。故無授記。對法菩薩藏除初五唯有餘七。聲聞除方廣希法有餘十者。以方廣深理廣利有情。希法差別難思廣大威德最勝相應故正菩薩藏攝非聲聞藏。雖菩薩藏中亦有契經等初五而並攝為方廣希法。故不說別名。問。凡夫所造論疏為是論議經攝不邪。解云。若此論八十一云。謂於是處世尊自廣分別諸法體相。又於是處諸聖弟子已見諦跡于自所證無倒分別諸法體

【現代漢語翻譯】 現代漢語譯本 眷屬攝（眷屬包含）。緣起是正法，其餘三種是眷屬。方廣（廣大）和希法（稀有之法）。這兩種都屬於菩薩藏中的素怛覽藏（經藏）。論議一種。聲聞藏和菩薩藏中的阿毗達磨藏（論藏）包含論議。 問：為什麼各種教法有所不同？ 答：因為針對真實、大小，以及具備十二分教法。依據此處及二十一、三十八，聲聞和菩薩各自具備十二分教法。八十五中菩薩唯有方廣，聲聞有十一分教法的原因是：佛和菩薩所有的其餘十一分都是爲了廣泛利益有情，以及意義深廣的法，並且文句和意義都廣博。爲了具備這三種意義，所以都稱為方廣。其餘的十一分則不是。聲聞缺少前述三種意義，所以只有十一分，沒有方廣。如果根據理，正法為方，文句多稱為廣，聲聞也有方廣，如二十一所說。涅槃第三，菩薩沒有因緣、譬喻、論議的原因是：因為菩薩大多本來沒有犯戒，所以沒有制定戒律的因緣。又因為大多時候如來經常說法，不需要勸請的因緣。大多時候聽聞佛法就能領悟，不需要譬喻。大多時候能夠領悟深刻的道理，不需要如來論議分別。所以說大乘沒有這三部。 法華經中聲聞沒有這三者的原因是：因為聲聞不能廣泛利益有情，並且心意狹隘，所以沒有方廣。又因為根器低劣，大多時候如來等待請求才說法，所以沒有自說。雖然有記別弟子當生等事，但並非像大乘那樣廣泛地說明授記成佛，也沒有記別除理，所以沒有授記。對法中菩薩藏除了最初的五種，只有其餘的七種。聲聞藏除了方廣和希法，有其餘的十種的原因是：因為方廣是深刻的道理，廣泛利益有情。希法是差別難以思議，廣大威德最殊勝相應，所以屬於正菩薩藏，不屬於聲聞藏。雖然菩薩藏中也有契經等最初的五種，但都包含在方廣和希法中，所以不說別的名稱。 問：凡夫所造的論疏，是屬於論議經所攝，還是不屬於？ 解說：如果此論八十一說：所謂在這些地方，世尊親自廣泛地分別諸法的體相。又在這些地方，諸聖弟子已經見到真諦的軌跡，對於自己所證悟的，沒有顛倒地分別諸法的體相。

【English Translation】 English version Belongs to the retinue (the retinue includes). Pratītyasamutpāda (dependent origination) is the primary teaching, and the other three are the retinue. Vaipulya (extensive) and Adbhuta-dharma (wonderful dharma). These two belong to the Sūtrānta-piṭaka (collection of discourses) within the Bodhisattva-piṭaka (Bodhisattva collection). Discussion is one type. The Abhidharma-piṭaka (collection of higher knowledge) in the Śrāvakapiṭaka (Śrāvaka collection) and Bodhisattva-piṭaka contains discussions. Question: Why are the various teachings different? Answer: Because they are directed at truth, magnitude, and possessing the twelve divisions of teachings. According to this place and twenty-one, thirty-eight, Śrāvakas and Bodhisattvas each possess the twelve divisions of teachings. The reason why among the eighty-five, Bodhisattvas only have Vaipulya, and Śrāvakas have eleven divisions of teachings is: all the remaining eleven divisions of teachings of Buddhas and Bodhisattvas are for the extensive benefit of sentient beings, and the dharma with profound meaning, and the sentences and meanings are extensive. In order to possess these three meanings, they are all called Vaipulya. The remaining eleven divisions are not. Śrāvakas lack the aforementioned three meanings, so they only have eleven divisions, without Vaipulya. If according to reason, the correct dharma is Vaipulya, and many sentences are called extensive, Śrāvakas also have Vaipulya, as stated in twenty-one. In the third of Nirvana, the reason why Bodhisattvas do not have Nidāna (causation), Avadāna (parable), and Abhidharma (discussion) is: because Bodhisattvas mostly do not violate precepts, so there is no cause for establishing precepts. Also, because the Tathāgata (Thus Come One) often teaches the dharma, there is no need for the cause of invitation. Most of the time, hearing the dharma can lead to enlightenment, without the need for parables. Most of the time, they can understand profound principles, without the need for the Tathāgata to discuss and differentiate. Therefore, it is said that the Mahāyāna (Great Vehicle) does not have these three parts. The reason why Śrāvakas in the Lotus Sūtra do not have these three is: because Śrāvakas cannot extensively benefit sentient beings, and their minds are narrow, so they do not have Vaipulya. Also, because their faculties are inferior, the Tathāgata mostly waits for requests before teaching, so there is no self-speaking. Although there are predictions of disciples' future lives, they are not as extensive as the Mahāyāna's explanation of predictions of attaining Buddhahood, and there is no prediction of removing reason, so there is no prediction. In Abhidharma, the Bodhisattva-piṭaka only has the remaining seven types besides the first five. The reason why the Śrāvaka-piṭaka has the remaining ten types besides Vaipulya and Adbhuta-dharma is: because Vaipulya is a profound principle, extensively benefiting sentient beings. Adbhuta-dharma is the difference that is difficult to conceive, the great power and virtue are the most supreme and corresponding, so it belongs to the correct Bodhisattva-piṭaka, not the Śrāvaka-piṭaka. Although there are Sūtras and the first five types in the Bodhisattva-piṭaka, they are all included in Vaipulya and Adbhuta-dharma, so no other names are mentioned. Question: Are the treatises and commentaries created by ordinary people included in the Abhidharma-sūtra, or not? Explanation: If this treatise eighty-one says: So-called in these places, the World Honored One personally extensively distinguishes the characteristics of all dharmas. Also in these places, the holy disciples have already seen the traces of the truth, and without inversion, they distinguish the characteristics of all dharmas in their own realization.

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相。既云見諦跡者所造。即知異生所造論疏並非論議經收。依大智度論。凡夫所造亦是論議經。第十一思正法中。初問次解后結。解中有二。初明遠離不應思處。二明應思處。不應思處有六。一我體無故不應思。二有情假立亦無真實故不應思。三世間中如器世界如是安布如四大性法爾如是亦不應思。四有情業果唯佛乃知佛十力中業力最深非聲聞境故不應思。五靜慮所發神通境界非思量境故不應思。六諸佛境界非聲聞境故不應思。解應思處中。初略。后廣。自相共相者。略辨有三。一且如色蘊中十一種異名為自相。同有變壞等三義即是共相。二五蘊各別名為自相。同有聚積總略義故名為共相。三色等五蘊性相各異名為自相。無常苦空無我理同名為共相。廣解中。初總辨思惟有二門。二此復云何下廣釋二門。三總結。謂若思惟諸蘊相應言教者。正辨以二門觀察五蘊若復思惟如前所說等者。例余法皆以二門分別觀察故也。廣釋中。初約五蘊辨二門。后例余法。前中。初依算數門觀五蘊相。列五蘊差別顯數。即算計門也。言或復由此乃至展轉差別者。且如色蘊有十一中眼有多種乃至法處色亦非一種等故。第二以稱量行相觀五蘊。于中有三。初標列四理。次解。后結。解中。一明觀待道理。云說名道理瑜伽方便者。如此觀待修瑜

【現代漢語翻譯】 現代漢語譯本 相（Lakshana，特徵）。既然說是見諦跡者（Dṛṣṭāntika，證悟者）所造，那就知道異生（Pṛthagjana，凡夫）所造的論疏並非論議經所收錄。依據《大智度論》（Mahāprajñāpāramitopadeśa），凡夫所造的也是論議經。第十一思正法中，先是提問，然後解釋，最後總結。解釋中有兩部分，首先闡明遠離不應思之處，其次闡明應思之處。不應思之處有六種：一，我（Ātman）的本體不存在，不應思；二，有情（Sattva）是假立的，沒有真實性，不應思；三，世間中，如器世界（Bhajana-loka，物質世界）如此安布，如四大（Mahābhūta，地、水、火、風）的自性本來如此，也不應思；四，有情（Sattva）的業果（Karma-phala）只有佛（Buddha）才能知道，佛的十力（Daśabala）中業力最深，不是聲聞（Śrāvaka）的境界，不應思；五，靜慮（Dhyāna，禪定）所發的神通境界，不是思量境界，不應思；六，諸佛（Buddha）的境界，不是聲聞（Śrāvaka）的境界，不應思。解釋應思之處中，先是簡略，后是廣說。自相（Svalakṣaṇa）共相（Sāmānyalakṣaṇa）方面，簡略辨別有三種：一，比如色蘊（Rūpa-skandha）中有十一種不同的名稱，這是自相；共同具有變壞等三種意義，這就是共相。二，五蘊（Pañca-skandha）各自不同的名稱是自相；共同具有聚積總略的意義，所以名為共相。三，色等五蘊（Pañca-skandha）的性相各不相同，這是自相；無常（Anitya）、苦（Duḥkha）、空（Śūnyatā）、無我（Anātman）的道理相同，名為共相。廣解中，首先總的辨別思惟有二門。二是『此復云何』下，廣泛解釋二門。三是總結。意思是如果思惟諸蘊（Skandha）相應的言教，正是用二門觀察五蘊（Pañca-skandha），如果思惟如前所說等等，其餘的法也用二門分別觀察。廣釋中，首先用五蘊（Pañca-skandha）辨別二門，然後類比其餘的法。前面部分，首先依據算數門觀察五蘊（Pañca-skandha）的相，列出五蘊（Pañca-skandha）的差別顯數，就是算計門。『言或復由此乃至展轉差別者』，比如色蘊（Rūpa-skandha）有十一中，眼（Cakṣu）有多種，乃至法處（Dharmadhātu）的色也不是一種等等。第二，用稱量行相觀察五蘊（Pañca-skandha）。其中有三部分，首先標列四理，其次解釋，最後總結。解釋中，一是闡明觀待道理。『云說名道理瑜伽方便者』，如此觀待修瑜伽（Yoga）。

【English Translation】 English version Lakshana (characteristic). Since it is said to be created by Dṛṣṭāntika (one who has seen the truth), it is known that the commentaries created by Pṛthagjana (ordinary beings) are not included in the argumentative scriptures. According to the Mahāprajñāpāramitopadeśa, what is created by ordinary people is also argumentative scripture. In the eleventh contemplation of the true Dharma, there is first a question, then an explanation, and finally a conclusion. There are two parts to the explanation: first, clarifying the places that should not be contemplated; second, clarifying the places that should be contemplated. There are six places that should not be contemplated: first, the substance of the Ātman (self) does not exist, so it should not be contemplated; second, Sattva (sentient beings) are falsely established and have no reality, so they should not be contemplated; third, in the world, such as the arrangement of the Bhajana-loka (material world), and the nature of the four Mahābhūta (great elements: earth, water, fire, and wind) is naturally like this, so it should not be contemplated; fourth, the Karma-phala (results of actions) of Sattva (sentient beings) can only be known by the Buddha, and the power of Karma is the deepest among the ten Daśabala (powers) of the Buddha, which is not the realm of the Śrāvaka (hearers), so it should not be contemplated; fifth, the supernatural powers developed from Dhyāna (meditation) are not the realm of thought, so they should not be contemplated; sixth, the realm of the Buddhas is not the realm of the Śrāvaka (hearers), so it should not be contemplated. In explaining the places that should be contemplated, there is first a brief explanation, and then a detailed explanation. Regarding Svalakṣaṇa (own-characteristic) and Sāmānyalakṣaṇa (general-characteristic), there are three brief distinctions: first, for example, in the Rūpa-skandha (aggregate of form), there are eleven different names, which are Svalakṣaṇa (own-characteristic); having the three meanings of change and destruction in common is Sāmānyalakṣaṇa (general-characteristic). Second, the different names of the Pañca-skandha (five aggregates) are Svalakṣaṇa (own-characteristic); having the meaning of accumulation and summary in common is called Sāmānyalakṣaṇa (general-characteristic). Third, the nature and characteristics of the Pañca-skandha (five aggregates), such as Rūpa (form), are different, which is Svalakṣaṇa (own-characteristic); the principles of Anitya (impermanence), Duḥkha (suffering), Śūnyatā (emptiness), and Anātman (non-self) are the same, which is called Sāmānyalakṣaṇa (general-characteristic). In the detailed explanation, first, the general distinction is that there are two doors for contemplation. Second, from '此復云何' onwards, the two doors are explained extensively. Third, there is a conclusion. It means that if one contemplates the teachings corresponding to the Skandha (aggregates), one is precisely observing the Pañca-skandha (five aggregates) with two doors. If one contemplates as mentioned earlier, etc., then all other Dharmas are also observed and distinguished with two doors. In the detailed explanation, first, the two doors are distinguished using the Pañca-skandha (five aggregates), and then other Dharmas are analogized. In the previous part, first, the characteristics of the Pañca-skandha (five aggregates) are observed according to the calculation door, and the differences and explicit numbers of the Pañca-skandha (five aggregates) are listed, which is the calculation door. '言或復由此乃至展轉差別者', for example, in the eleven of the Rūpa-skandha (aggregate of form), there are many kinds of Cakṣu (eye), and even the Rūpa (form) in the Dharmadhātu (dharma realm) is not of one kind, etc. Second, the Pañca-skandha (five aggregates) are observed with the characteristics of measurement. There are three parts to it: first, listing the four principles; second, explaining; and third, concluding. In the explanation, one is to clarify the principle of dependence. '云說名道理瑜伽方便者', this is how one cultivates Yoga (yoga) with such dependence.

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伽者。方便了知故立為觀待道理名瑜伽方便。二作用道理。謂諸蘊中六根有取境作用。六塵為境作用。乃至法為意境為意所行或復所餘十七界為意境界為意所行。如是類解八識各從因緣而生。了別自境作用亦爾。三證成道理。云由三量故如實觀察等者。一依聖教證蘊無常以聖教說蘊從緣生皆無常故。一依現量證蘊無常由依定發苦無常智證蘊無常。三由比量驗蘊無常如對數論立聲無常從緣作故猶如電等。基法師者。先云聖言今言至教者。即至極之教以理至極無問內外皆名至教。先云聖言者即不如此。三十二種言中聖言有十六何必要是佛語名為聖言。以相言聖者佛菩薩等。今言至教者即無所簡相。四法爾道理。云由彼諸法本性應爾等者。本性應爾謂無始來。自性應爾不待眾緣。法性應爾法相道理。或即如是或異如是或非如是者。且如四大堅即是地乃至動即是風名即如是。如說地能持乃至風能敷等此說業用異四大體名異如是。如色形處是地清澄是水炎亦名火輕觸是風緣所造色本非四大假說四大名非如是。以因風增造得輕觸輕觸非是風大等。第十二無障中。先總標內外二無障。然後廣次略。后廣辨。于中有二。一辨障。二翻顯無障。前中有三。初廣。次略。后結。廣中。先辨內障。后辨外障。內障有二。一乏少資。具增貪瞋癡

【現代漢語翻譯】 現代漢語譯本 伽者（Gā Zhe）：爲了方便了解，所以建立觀待道理，名為瑜伽方便。第二是作用道理：在諸蘊中，六根有取境的作用，六塵作為境的作用。乃至法作為意的境界，為意所行，或者其餘十七界作為意的境界，為意所行。像這樣理解，八識各自從因緣而生，了別自身境界的作用也是如此。第三是證成道理：『因為有三種量，所以如實觀察』等等。一是依據聖教來證明蘊是無常的，因為聖教說蘊是從因緣而生，所以都是無常的。二是依據現量來證明蘊是無常的，因為依靠禪定生起的苦、無常的智慧，可以證明蘊是無常的。三是通過比量來驗證蘊是無常的，比如對於數論者，可以立論說聲音是無常的，因為它是由因緣產生的，就像閃電一樣。基法師（Jī Fǎ Shī）先說『聖言』，現在說『至教』，『至教』就是至極的教義，以理達到極致，無論內外都稱為『至教』。先前說『聖言』，不是這樣的。三十二種言語中，聖言有十六種，為什麼一定要是佛語才稱為聖言？因為從相上來說，聖者是佛菩薩等。現在說『至教』，就沒有簡擇對象了。第四是法爾道理：『因為那些法的本性本來就應該是這樣』等等。本性本來就應該是這樣，指的是無始以來，自性本來就應該是這樣，不依賴於眾多的因緣。法性本來就應該是這樣，是法相的道理。或者就是這樣，或者不同於這樣，或者不是這樣。比如四大，堅硬就是地，乃至流動就是風，這叫做『就是這樣』。比如，說地能承載，乃至風能吹拂等等，這是說業用不同於四大本體，叫做『不同於這樣』。比如色的形狀和處所是地，清澈是水，熱也是火，輕觸是風，緣所造的色本來不是四大，假借說成四大，這叫做『不是這樣』。因為因風的增益而產生輕觸，輕觸不是風大等等。第十二無障中，先總標內外兩種無障，然後廣泛地、依次地、簡略地，後面又廣泛地辨析。其中有二：一是辨析障礙，二是翻轉顯示無障。前面有三：先是廣泛地，然後是簡略地，最後是總結。廣泛地辨析中，先辨析內在的障礙，然後辨析外在的障礙。內在的障礙有二：一是缺乏資具，二是增長貪嗔癡。

【English Translation】 English version Gā Zhe (伽者): For the sake of easy understanding, the principle of dependent origination is established, named Yoga Upaya (瑜伽方便, Skillful Means of Yoga). The second is the principle of function: among the Skandhas (蘊, aggregates), the six sense organs have the function of grasping objects, and the six sense objects serve as the function of being objects. Even Dharma (法, teachings) serves as the object of mind, that which is acted upon by the mind, or the remaining seventeen realms serve as the object of mind, that which is acted upon by the mind. Understanding in this way, the eight consciousnesses arise from their respective causes and conditions, and the function of distinguishing their own realms is also the same. The third is the principle of proof: 'Because there are three kinds of valid cognition, therefore observe truthfully,' and so on. First, rely on the Holy Teachings to prove that the Skandhas are impermanent, because the Holy Teachings say that the Skandhas arise from causes and conditions, so they are all impermanent. Second, rely on direct perception to prove that the Skandhas are impermanent, because relying on the wisdom of suffering and impermanence arising from Samadhi (禪定, meditative absorption) can prove that the Skandhas are impermanent. Third, verify that the Skandhas are impermanent through inference, such as arguing to the Samkhya (數論, a school of Indian philosophy) that sound is impermanent because it is produced from causes and conditions, just like lightning. Master Ji (基法師) first said 'Holy Words,' now says 'Supreme Teachings,' 'Supreme Teachings' are the ultimate teachings, reaching the extreme in principle, both internal and external are called 'Supreme Teachings.' Previously saying 'Holy Words' is not like this. Among the thirty-two kinds of speech, there are sixteen kinds of Holy Words, why must it be the Buddha's words to be called Holy Words? Because in terms of appearance, the Holy Ones are Buddhas and Bodhisattvas, etc. Now saying 'Supreme Teachings' has no selective object. The fourth is the principle of suchness: 'Because the nature of those Dharmas should be like this,' and so on. The nature should be like this, referring to since beginningless time, the self-nature should be like this, not relying on numerous causes and conditions. The Dharma-nature should be like this, it is the principle of Dharma-characteristics. Or it is like this, or different from this, or not like this. For example, among the four elements, hardness is earth, and fluidity is wind, this is called 'is like this.' For example, saying that earth can support, and wind can blow, etc., this is saying that the function is different from the essence of the four elements, called 'different from this.' For example, the shape and location of color are earth, clarity is water, heat is also fire, light touch is wind, the color created by conditions is originally not the four elements, falsely said to be the four elements, this is called 'not like this.' Because light touch is produced by the increase of wind, light touch is not the element of wind, etc. In the twelfth chapter on Non-Obstruction, first generally state the two kinds of non-obstruction, internal and external, then extensively, sequentially, briefly, and later extensively analyze. There are two parts: one is to analyze the obstacles, and the other is to reverse and reveal non-obstruction. There are three parts in the first: first extensively, then briefly, and finally a conclusion. In the extensive analysis, first analyze the internal obstacles, and then analyze the external obstacles. There are two internal obstacles: one is the lack of resources, and the other is the increase of greed, anger, and ignorance.

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。二由先業及由現在不平等因多諸疾。三多事業種種樂著。外障復二。一依惡友無善師教。二居惡處晝夜諠雜或過惡觸或多驚恐。略義中。略前內外二障。分別為三。謂加行障。遠離障。寂靜障。此三並從所障為名。加行障中。眾多疹疾宿食住身是前內障為障。或被蛇蝎等是前外障為障。又不能得衣食等。還是向前內障為障。遠離障中有八。一食粗重。二多事業所作。三樂語言即是上說樂著語言。四樂睡眠即是上說樂著睡眠。五樂諠眾即是上說樂著諠眾。言淫女巷論者。泰基同云。淫女多語油少邪卷言論淫女私巷之事。六又多愛樂數與眾會即是上說多與眾會。七樂雜住。八樂戲論。此亦儘是內障中事。寂靜障中。初出所障寂靜之體即是止觀。次出能障即內障中末後四法。止障。即是放逸及住非處。觀障。所謂樂自恃舉及以掉亂。于中先解自恃舉。后釋掉。總結之。第十三惠舍中。初標施意后問答辨。標施意者。為莊嚴無漏心。為與無漏心以為助伴。為資修瑜伽行。為涅槃最上義故而修佈施。基云。為莊嚴心者。謂得無漏心。為助伴心者。謂滋無漏作意等。此四義施。即同婆沙八施中第八勝義施。但智論說八施普有過失者。為欲除遣有所得執。故總說為過。問答辨中問有六。一問能施人。二問受施人。三問所舍物。四問

施體相。五問施因。六問施緣。亦名施意。答即有六。答第二問中教引利益安樂句別者。基云。說示名教身作勸名引。答第三問中是諸菩薩所現行事非此義中意所許施等者。景雲。此釋疑難。難云。菩薩行施本為安樂前人而行惠施。云何逼惱妻子乃至大男大女等令其苦惱將施前人。為通此難。故云是諸菩薩終無逼惱妻子行施事。非此中意所許施。以無逼惱此人生彼人安樂故。若爾云何向言將妻子施。為答此問。故下答意者菩薩有三因緣將妻子施。一有自在力能制伏彼伏將他施時自知無罪。二以方便勸導教化令無嫌恨。三知前人得我妻子不為損惱。由具三義將妻子施。闕一不可。基云。此中意明菩薩用前有情數物。施時必須所用施之情歡喜方用之施。非是彼生嫌恨菩薩欲得自意所許即用之施。長讀下文。今此文意自身頭目手足等隨愿施與最難可行。是諸菩薩所現行事非。聲聞分。若有于彼有情類由具三義故將妻子等施名無罪有情數施。此亦是聲聞分也。瑪瑙採石者。即一物也。以馬瑙石有采文故也。生色可染者。金是生色。銀是可染。有言是梵音。但玄應師云生便黃色不可變改故名金也。白色可染變。故即銀名可染也。赤珠佈施者。文右旋也。答第四問中。明施體相。即無貪相應思及身語業。或自相續或他相續者。或自

【現代漢語翻譯】 現代漢語譯本 關於佈施的體性進行提問。五問佈施的起因。六問佈施的因緣，也可稱為佈施的意圖。回答共有六個方面。在第二個問題的回答中，關於『教引利益安樂』這些詞語的區別，窺基法師解釋說：『說示』稱為『教』，『親身實踐勸導』稱為『引』。 在第三個問題的回答中，關於『這是諸位菩薩所展現的行為，並非此處的意義所允許的佈施』，慧景法師解釋說：『這是爲了消除疑惑。』疑惑是：菩薩行佈施，本是爲了讓接受佈施的人得到安樂才行惠施，怎麼會逼迫惱害自己的妻子兒女，甚至成年男女等，讓他們痛苦，然後把東西佈施給別人呢？爲了解釋這個疑惑，所以說『這些菩薩終究不會有逼迫妻子兒女去行佈施的事情，這不是這裡所允許的佈施。』因為沒有逼迫這個人，從而使那個人得到安樂。如果這樣，又怎麼說把妻子佈施出去呢？爲了回答這個問題，所以下面回答說，菩薩有三種因緣才會把妻子佈施出去：一是具有自在的力量，能夠制伏對方，知道在將妻子佈施出去的時候自己沒有罪過；二是用方便法門勸導教化，使妻子沒有嫌恨；三是知道接受自己妻子的人不會對她造成損害。具備這三種條件，才能將妻子佈施出去，缺少任何一個都不可以。窺基法師說：『這裡的意思是說，菩薩在使用其他有情的事物進行佈施時，必須讓被使用的有情感到歡喜，才能用它來佈施。如果他們心生嫌恨，菩薩爲了滿足自己的意願而強行佈施，這是不允許的。』請仔細閱讀下面的經文。現在這段經文的意思是說，自身頭目手足等，隨他人意願佈施，這是最難做到的。這是諸位菩薩所展現的行為，不是聲聞乘所能做到的。如果對於那些有情眾生，因為具備這三種條件，所以將妻子等佈施出去，這稱為無罪的有情數佈施，這也是聲聞乘可以做到的。 『瑪瑙採石者』，指的就是同一種東西，因為瑪瑙石有彩色紋路。 『生色可染者』，金是生色，銀是可以染色。『有言』是梵語，但玄應法師說，金生來就是黃色，不可改變，所以稱為金。白色可以染色改變，所以銀被稱為可以染色。 『赤珠佈施者』，指紋路向右旋轉的珠子。 在第四個問題的回答中，說明佈施的體性，就是與無貪相應的思心所以及身語業。『或者在自己的相續中，或者在他人的相續中』，或者在自己的...

【English Translation】 English version Questioning the substance of giving (Śīla). Five questions about the cause of giving. Six questions about the conditions of giving, also known as the intention of giving. There are six aspects to the answer. In the answer to the second question, regarding the differences between the phrases 'teaching, guiding, benefiting, and bringing happiness,' Master Kuiji explains: 'Explaining and showing' is called 'teaching,' and 'personally practicing and advising' is called 'guiding.' In the answer to the third question, regarding 'These are the actions manifested by the Bodhisattvas, not the giving permitted by the meaning here,' Master Huijing explains: 'This is to dispel doubts.' The doubt is: Bodhisattvas practice giving in order to bring happiness to the recipients, so how can they force and harm their wives and children, even adult men and women, causing them suffering, and then give things away? To explain this doubt, it is said, 'These Bodhisattvas will never force their wives and children to practice giving; this is not the giving permitted here.' Because there is no coercion of this person, that person is made happy. If so, how can it be said that one gives away one's wife? To answer this question, it is explained below that Bodhisattvas give away their wives only under three conditions: first, they have the power of self-mastery, able to subdue the other party, and know that they are not at fault when giving away their wives; second, they use skillful means to advise and teach, so that the wife has no resentment; third, they know that the person receiving their wife will not harm her. Only with these three conditions can one give away one's wife; lacking any one of them is not permissible. Master Kuiji says: 'The meaning here is that when Bodhisattvas use other sentient beings' things for giving, they must ensure that the sentient beings being used are happy before using them for giving. If they harbor resentment, it is not permissible for Bodhisattvas to force the giving to satisfy their own intentions.' Please read the following scriptures carefully. The meaning of this passage now is that giving away one's own head, eyes, hands, feet, etc., according to others' wishes, is the most difficult thing to do. This is the action manifested by the Bodhisattvas, not something that the Śrāvakas can do. If, for those sentient beings, because they possess these three conditions, they give away their wives, etc., this is called faultless giving of sentient beings' possessions, which is also something that the Śrāvakas can do. 'Agate miners' refers to the same thing, because agate stones have colored patterns. 'Those that produce color can be dyed,' gold produces color, and silver can be dyed. 'Youyan' is Sanskrit, but Master Xuanying says that gold is born yellow and cannot be changed, so it is called gold. White can be dyed and changed, so silver is called dyeable. 'Red pearl giving' refers to beads with patterns that rotate to the right. In the answer to the fourth question, the nature of giving is explained, which is the mental factor of thought (思心所) and the actions of body and speech that are associated with non-greed. 'Either in one's own continuum or in another's continuum,' either in one's own...

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施或勸他施。第十四沙門莊嚴中。初頌及長行列十四門。次依門次第解釋。后結成。莊嚴十四門者。一正信。二無諂。三少病。四精進。五慧。六少欲喜足。七易養易滿。八杜多功德。九端嚴。十知量。十一善士法。十二具聰慧相。十三忍辱柔和。十四成賢善法。解成就妙慧中。云俱生覺慧加行覺慧即生得善方便善也。解易養滿中。若依婆沙說難養難滿。選擇飲食名難養。數多飲食名難滿。自有多食而名易滿。如有一人頓食多。不數食。自有少食而是難滿。如一人食少。而數數便食。解杜多中。初列名標數。二辨相。三釋杜多名。四明別治貪慾。列名標數中。云如是依止若食乃至或十三種者。若依景師解列名有十二攝為三類。食四衣三處中有五總名敷具。處中第五常期端坐處如常坐也。若於次第乞食中分二。一隨得乞食。二巡家次第而乞。即有十三。若依乞食無差別性唯有十二。以隨得乞食總入次第乞食中收故。又基師云。十二杜多食。四衣三坐五。列名及下解中分為十三。以別開常期端坐處如常坐為二。此但是一常坐不臥。如十二杜多經說。下除障及廣解中雖更別開則除障而仍是一。今解列名有十三攝為三類。食四衣三處中有六也。以常期乞食即名隨得乞食。處中第五名常期端坐。第六名處如常坐故也。然此杜多名

【現代漢語翻譯】 現代漢語譯本 施捨或勸他人施捨。第十四種沙門莊嚴中，首先是頌詞和長長的行列，共十四門。其次按照門的順序進行解釋，最後進行總結。莊嚴的十四門是：一、正信（正確的信仰）。二、無諂（沒有諂媚）。三、少病（少生疾病）。四、精進（努力修行）。五、慧（智慧）。六、少欲喜足（慾望少而感到滿足）。七、易養易滿（容易供養，容易滿足）。八、杜多功德（頭陀苦行功德）。九、端嚴（儀容端正莊嚴）。十、知量（知道適量）。十一、善士法（善良之人的行爲準則）。十二、具聰慧相（具有聰明智慧的相貌）。十三、忍辱柔和（忍耐屈辱，性格柔和）。十四、成賢善法（成就賢良善良的品德）。 解釋成就妙慧中，說『俱生覺慧（與生俱來的覺悟智慧）』和『加行覺慧（通過後天努力獲得的覺悟智慧）』，就是天生具有的善和方便的善。解釋『易養滿』中，如果按照《婆沙論》的說法，是『難養難滿』。選擇飲食叫做『難養』，食物數量多叫做『難滿』。有些人吃得多卻容易滿足，比如有的人一次吃很多，但不經常吃。有些人吃得少卻難以滿足，比如有的人吃得少，但經常要吃。 解釋頭陀行中，首先列出名稱和數量，其次辨別相狀，再次解釋『杜多（dhūta）』的名稱，最後說明分別對治貪慾。在列出名稱和數量中，說『像這樣依止若食乃至或十三種』。如果按照景師的解釋，列出的名稱有十二種，可以歸納為三類：食物四種，衣服三種，處所有五種，總名為敷具。處所中第五種是『常期端坐處（經常保持端坐的地方）』，如『常坐（經常坐著）』。如果在次第乞食中分為兩種：一種是『隨得乞食（隨緣得到的食物）』，一種是『巡家次第而乞（按照順序一家家乞食）』，這樣就有十三種。如果按照乞食沒有差別性的說法，只有十二種，因為『隨得乞食』總歸入『次第乞食』中。 又基師說，十二種頭陀行是：食物四種，衣服三種，坐具五種。列出名稱以及下面的解釋中分為十三種，因為分別將『常期端坐處如常坐（經常保持端坐的地方，如經常坐著一樣）』分為兩種。這只是一種常坐不臥。如《十二頭陀經》所說。下面的『除障及廣解』中雖然更加分別開來，但『除障』仍然是一種。現在解釋列出的名稱有十三種，可以歸納為三類：食物四種，衣服三種，處所有六種。因為『常期乞食（經常乞食）』就叫做『隨得乞食（隨緣得到的食物）』。處所中第五種名稱是『常期端坐（經常保持端坐）』，第六種名稱是『處如常坐（處在經常坐著的地方）』。然而這些頭陀行的名稱。

【English Translation】 English version Giving alms or encouraging others to give alms. In the fourteenth adornment of a 'śrāmaṇa' (ascetic), first are the verses and long rows, totaling fourteen aspects. Then, explanations are given in order of these aspects, and finally, a conclusion is drawn. The fourteen aspects of adornment are: 1. 'Śrāddha' (Right Faith). 2. 'Amāyā' (Absence of Deceit). 3. 'Alparogata' (Few Illnesses). 4. 'Vīrya' (Diligence). 5. 'Prajñā' (Wisdom). 6. 'Alpecchatā-saṃtuṣṭi' (Few Desires and Contentment). 7. 'Supoṣyatā-supūrata' (Easy to Nourish, Easy to Satisfy). 8. 'Dhūta-guṇa' (Merits of Ascetic Practices). 9. 'Prāsādikatva' (Dignity). 10. 'Matrajñatā' (Knowing Moderation). 11. 'Satpuruṣa-dharma' (Virtues of a Good Person). 12. 'Medhāvi-lakṣaṇa' (Characteristics of Intelligence). 13. 'Kṣānti-mṛdutva' (Patience and Gentleness). 14. 'Kalyāṇa-dharma-sampad' (Accomplishment of Virtuous Qualities). Explaining the accomplishment of subtle wisdom, it is said that 'sahaja-bodhi-prajñā' (innate wisdom) and 'prayoga-bodhi-prajñā' (wisdom gained through effort) are inherently good and skillful means. Explaining 'easy to nourish and satisfy,' according to the 'Vibhāṣā' (commentary), it is 'difficult to nourish and difficult to satisfy.' Choosing food is called 'difficult to nourish,' and having a large quantity of food is called 'difficult to satisfy.' Some people eat a lot but are easily satisfied, such as those who eat a lot at once but not frequently. Some people eat little but are difficult to satisfy, such as those who eat little but frequently. Explaining 'dhūta' (ascetic practices), first, the names and numbers are listed; second, the characteristics are distinguished; third, the name 'dhūta' is explained; and finally, it is explained how to specifically counteract greed. In listing the names and numbers, it is said, 'Thus, relying on food, etc., or thirteen kinds.' According to Master Jing's explanation, there are twelve names listed, which can be categorized into three types: four types of food, three types of clothing, and five types of places, collectively called 'furnishings.' Among the places, the fifth is 'nitya-niṣadyā-sthāna' (a place for constant sitting), such as 'nitya-āsana' (constant sitting). If, in the order of begging for food, it is divided into two types: one is 'yathālabdha-bhikṣā' (food obtained as it comes), and the other is 'kula-anukrama-bhikṣā' (begging from house to house in order), then there are thirteen types. According to the view that there is no difference in begging for food, there are only twelve types because 'yathālabdha-bhikṣā' is included in 'kula-anukrama-bhikṣā'. Furthermore, Master Ji says that the twelve 'dhūta' practices are: four types of food, three types of clothing, and five types of seating. Listing the names and the explanations below divides them into thirteen types because 'nitya-niṣadyā-sthāna yathā-āsana' (a place for constant sitting, like constant sitting) is divided into two. This is just one type of constant sitting without lying down, as stated in the 'Twelve Dhūta Sūtra'. Although further distinctions are made in the 'removing obstacles and extensive explanation' below, 'removing obstacles' is still one type. Now, explaining the listed names, there are thirteen types, which can be categorized into three types: four types of food, three types of clothing, and six types of places because 'nitya-bhikṣā' (constant begging for food) is called 'yathālabdha-bhikṣā' (food obtained as it comes). The fifth name among the places is 'nitya-niṣadyā' (constant sitting), and the sixth name is 'sthāna yathā-āsana' (a place like constant sitting). However, these are the names of the 'dhūta' practices.

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數開合不同。若依四分律。食四衣二處六合有十二。食四者。謂乞食。不作餘食。一座食。一揣食。衣二者。謂衲衣三衣。其次第乞乞食中收。過中不飲漿一坐中攝。處六如常解。涅槃經中衣三食三處六為十二也。糞掃毳衣三衣名衣二。乞食一座一揣名食三。處同律解。智論衣二食五處五為十二。衣二者衲色。食五者一座中收。處五者除隨坐故。或有經說十六杜多。或有處說十一杜多。雖然多處說為十二。今此論正明十二兼開十三。于中次乞屬乞食。不作餘食屬一座食。節量食屬先止后食。略無衲衣。第二辨相中解乞食文有二。初開為二。次別解二。后辨開合意。隨得乞食者。泰法師云。隨舊門從往還家次第乞食者。遠公云。凡愚貪味棄貧就富。二乘悲狹舍富從貧。大士之行離貪去狹不簡貧富。故名次第乞。然依此文。聲聞亦應不簡貧富次第而乞也。解三衣中。三衣則用好疊判成。僧伽胝者此當有上義。謂入王宮聚落此衣最在上被。故有上義。具足應言僧伽胝婆參。婆參衣。嗢怛羅僧伽者亦有上被義。謂在寺內即被七條。在五條上。具足應言嗢怛羅僧伽婆參。婆參名衣。安怛婆參者此云內衣。安怛名內。婆參名衣。謂但三衣。五條儭體。故名內衣。解云。毳衣中景法師云。羊毛名毳。用毳毛織成三衣。或有唯持此毳衣

。或有唯持糞掃三衣。皆名杜多。遠公言。準涅槃經。鳥獸細毛名毳。行者若無糞衣可得。取此為衣。基師又云。無問鳥獸之細毛皆曰毳。恐三衣以無價疊等為。故以毳毛為之也。此文或是長衣。故知杜多亦有長毳衣。應須說凈也。阿練若名空閑處。去村一拘盧舍半。處如常坐者。舊云隨坐。隨有草地。得處便坐。故不同此論。第三釋名中。舊名頭陀訛也。今名杜多。此云修治或翻抖揀或翻洗浣等。解堪忍柔和中。墮在缽中為缽所攝者。泰云。食入缽內名墮缽中。婆羅門法清凈涂少地置缽上食。但食人塗地上即為缽所攝。如是六種可樂可愛等者。即六和敬也。前三業為三。和同受用為一。戒見各為一。故六也。結成莊嚴文中雲凡百者凡諸也。

第二十六卷

第二瑜伽處

文分為二。初長行及頌總列十九問。后依問次第解釋。頌中第五句云瑜伽師作修。于中兩解。一云。瑜伽師作頌前長行第十問所作。瑜伽師頌第十一幾種。修即頌第十二問修。一云。準余經論。頌前長行未必次第。故此頌文結上長行不順次第。隨語便故。故瑜伽師頌第十一問。作頌第十問。修頌第十二問。依問釋中有十七段。初解補特伽羅品類差別。于中舉數列名解釋二十八人。初解鈍根者。此人通學無學。此復二種。一本來鈍根前

【現代漢語翻譯】 現代漢語譯本：或者有人僅僅持有糞掃衣和三衣（僧侶穿的三種制式僧衣），這些都被稱為『杜多』（dhūta，苦行）。遠公說，根據《涅槃經》，鳥獸的細毛被稱為『毳』（cuì）。修行者如果沒有糞掃衣可以獲得，可以取用這些『毳』作為衣服。基師又說，無論是哪種鳥獸的細毛都叫做『毳』。恐怕有人用無價的綢緞等製作三衣，所以用『毳』毛來製作。這段文字或許指的是長衣，因此可知『杜多』也有用『毳』製作的長衣，應該需要進行『說凈』（將非己物通過儀式變為己物）。『阿練若』（āraṇya）的意思是空閑處，距離村莊一拘盧舍半（約合今七里半）。處所如同常坐之處。舊的說法是隨處而坐，哪裡有草地，就在哪裡坐下，所以與此論不同。第三個解釋名稱中，舊稱『頭陀』是訛誤，現在稱為『杜多』，意思是修治，或者翻譯為抖揀，或者翻譯為洗浣等。解釋堪忍柔和中，『墮在缽中為缽所攝』，泰法師說，食物進入缽內就叫做『墮缽中』。婆羅門法的清凈做法是，在少許塗抹過的地上放置缽，然後在缽上食用。但是如果有人在塗抹過的地上食用，那麼食物就被缽所攝取。像這樣六種可樂可愛等，就是六和敬。前三業為三，和同受用為一，戒見各為一，所以是六。總結莊嚴文中說，『凡百者』，『凡』就是『諸』的意思。 第二十六卷 第二瑜伽處 文章分為兩部分。首先是長行和頌的總共十九個問題，然後根據問題依次解釋。頌中的第五句說『瑜伽師作修』。其中有兩種解釋。一種說法是，『瑜伽師』是作頌之前長行的第十個問題所作，『瑜伽師頌』是第十一個問題，『修』是第十二個問題。另一種說法是，根據其他經論，頌之前的長行未必是依次排列的，所以這篇頌文總結了上面的長行，但並不按照順序，而是根據語言的方便。因此，『瑜伽師頌』是第十一個問題，『作頌』是第十個問題，『修頌』是第十二個問題。根據問題進行解釋，共有十七段。首先解釋補特伽羅（pudgala，人）的品類差別。其中列舉數字並解釋了二十八種人。首先解釋鈍根者。這種人包括有學和無學。又分為兩種，一種是本來就是鈍根。

【English Translation】 English version: Or there are those who only hold the discarded-rag robes and the three robes (the three prescribed robes worn by monks), all of whom are called 'Dhūta' (ascetic practice). Yuan Gong said, according to the Nirvana Sutra, the fine hair of birds and animals is called 'Cuì'. If a practitioner cannot obtain discarded-rag robes, they can take this 'Cuì' as clothing. Master Ji also said that all fine hair of birds and animals is called 'Cuì'. Fearing that someone might use priceless silk and satin to make the three robes, they use 'Cuì' hair to make them. This passage may refer to a long robe, so it is known that 'Dhūta' also includes long robes made of 'Cuì', which should require 'Saying Purification' (transforming something not one's own into one's own through ritual). 'Āraṇya' (secluded place) means a vacant place, one and a half krosha (ancient Indian unit of distance, approximately 7.5 li in modern Chinese measurement) away from the village. The place is like a place for regular sitting. The old saying is to sit wherever one is, wherever there is grassland, one sits there, so it is different from this treatise. In the third explanation of names, the old name 'Tóutuó' is a corruption, now called 'Dhūta', which means repairing, or translated as shaking and picking, or translated as washing, etc. Explaining forbearance and gentleness, 'falling into the bowl and being taken by the bowl', Master Tai said, food entering the bowl is called 'falling into the bowl'. The pure practice of the Brahmins is to place the bowl on a slightly smeared ground and eat on the bowl. But if someone eats on the smeared ground, then the food is taken by the bowl. Like these six kinds of delightful and lovely things, they are the Six Harmonies. The first three karmas are three, harmonious sharing is one, and precepts and views are each one, so there are six. Concluding the adorned text says, 'All hundreds', 'All' means 'all'. Volume 26 Second Yoga Place The text is divided into two parts. First, the long prose and verses together list nineteen questions, and then explain them in order according to the questions. The fifth sentence in the verses says 'The Yogācāra (yoga practitioner) makes practice'. There are two explanations for this. One explanation is that 'Yogācāra' refers to what was done in the tenth question of the long prose before the verses, 'Yogācāra verses' is the eleventh question, and 'practice' is the twelfth question. Another explanation is that, according to other sutras and treatises, the long prose before the verses is not necessarily in order, so this verse summarizes the above long prose but not in order, but according to the convenience of the language. Therefore, 'Yogācāra verses' is the eleventh question, 'making verses' is the tenth question, and 'practicing verses' is the twelfth question. There are seventeen sections in the explanation according to the questions. First, explain the differences in the categories of pudgala (person). Among them, list numbers and explain twenty-eight kinds of people. First, explain the dull-rooted person. This person includes both learners and non-learners. They are further divided into two types, one is originally dull-rooted.

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五種姓。二未能轉根成第六。利根亦通學無學。此亦二種。一本性不動。二客性不動。次有貪增等五人及平等。此六通未入聖及已入種聲聞種性。向有二種。一次第向二超越向。果亦有二。一次第果二超越。取第二第三果除初果。約行有超。果無。趣復有越取羅漢即總斷九地修惑。第九解脫時住第四果。小乘教中無如是事。隨信行者。此人在於見道已前修七方便位。隨法行亦爾。若入見道名無相行。不同薩婆多在於見道從本為名名隨信法行。還同成實四現忍位名隨信行等。入聖名無相行。對法說通見道名信法行。順薩婆多。智論見道名無相行。同跋摩說。即前隨信行住三果時名信勝解。即法行住果名見至。此之二人從根立號。所謂信根及與慧根。身證者於八解脫中第八無心依身而證。第三解脫成就在身名為身證。以於前三中勝。又界地究竟不得將餘五解脫為例。身證人得八解脫亦能證彼色等及緣色等真如。而不及俱解脫。極七返有者。得初果已不斷修惑。除初得道身更受人天。各七返往來生死名極七有。自有天七人六天六人五等不滿七有而得涅槃。今據極多名極七返有。七有初身即得名為住苦邊際。言斷三結得預流者。但斷見斷三結而不斷修斷身見也。舉斷三縛亦斷隨轉。成無墮法者。無墮惡趣法也。此等若成實云總

有十四生。不許中有故。大乘及薩婆多令有二十八生。必受中有故。家家者。如雜心云。若斷三四種。成就彼對治。餘二生是說名家家。謂若斷三品有三生在。若斷四品有二生在。人天合數但有七生。人天別數十四生。今且據合數七生作法。欲界修惑有其九品。初一品獨損潤二生。第二第三共損潤二生。第四品獨損潤一生。第五第六共損潤一生。第七一品獨損潤半生。第八第九共損潤半生。今斷九品中初品損二生余有五生在。若斷第二第三品惑又損二生有三生在。若斷第四品又損一生餘二生在故。若斷三四品餘二生三生是說名家家。若斷第五於一生中必斷第六。又損生餘一生在名一來果。其名一往來者。據十四生為論。若據七生為論或名一往。人中得第二果一往天上即入涅槃。若天上得第二但一來人中般涅槃。若斷第七品獨損半生。於十四生中獨損一生。若斷第入第九品共損七生中半生。十四生中共損一生。以八九二品惑在但名一種子。斷八住九亦名一種子。故知下三品中上品獨潤損。中下共同損。即類中三品上三品。或上品獨潤損中下共潤損。以斷上品惑有三生在。進斷第四品惑有二生在。故知中三中上品獨潤損一生。斷五即斷第六品於七生中又損一生。故知中三品內下中二品共潤損一生。如中三品中上品獨潤損一

【現代漢語翻譯】 現代漢語譯本 有十四次投生。不承認存在中有（bardo，中陰身）的說法。大乘（Mahayana）和薩婆多部（Sarvastivada）認為有二十八次投生，因為他們認為必定會經歷中有階段。『家家』（ekabija，一種果位）是指，如《雜心論》（Abhidharmasamuccaya）所說：『如果斷除了三或四種煩惱，成就了對治，剩餘的兩次投生被稱為家家』。意思是如果斷除了三品煩惱，還剩下三次投生；如果斷除了四品煩惱，還剩下兩次投生。人道和天道加起來總共有七次投生，如果分別計算人道和天道，則有十四次投生。現在暫且按照總數七次投生來解釋。欲界（Kama-dhatu）的修惑（bhāvanā-prahātavyāḥ，通過修行才能斷除的煩惱）有九品。最初的第一品單獨損減兩次投生，第二品和第三品共同損減兩次投生，第四品單獨損減一次投生，第五品和第六品共同損減一次投生，第七品單獨損減半次投生，第八品和第九品共同損減半次投生。現在如果斷除了九品中的第一品，損減兩次投生，還剩下五次投生。如果斷除了第二品和第三品煩惱，又損減兩次投生，還剩下三次投生。如果斷除了第四品，又損減一次投生，還剩下兩次投生。因此，如果斷除了三品或四品煩惱，剩餘的兩次或三次投生被稱為家家。如果斷除了第五品，必定也斷除了第六品，又損減一次投生，還剩下一次投生，稱為一來果（sakrdagamin，二果）。之所以稱為『一往來』，是根據十四次投生來討論的。如果根據七次投生來討論，或者稱為『一往』。在人道證得二果，一次往生到天道就入涅槃（nirvana）。如果在天道證得二果，則一次來到人道就般涅槃。如果斷除了第七品，單獨損減半次投生，在十四次投生中單獨損減一次投生。如果斷除了第八品和第九品，共同損減七次投生中的半次投生，在十四次投生中共同損減一次投生。因為第八品和第九品煩惱還在，只被稱為一種子（ekabija）。斷除了第八品和安住于第九品也稱為一種子。因此可知，下三品中，上品單獨潤損，中品和下品共同損減。類似於中三品和上三品，或者上品單獨潤損，中品和下品共同潤損。因為斷除了上品煩惱，還剩下三次投生。進一步斷除第四品煩惱，還剩下兩次投生。因此可知，中三品中，上品單獨潤損一次投生。斷除第五品就必定斷除第六品，在七次投生中又損減一次投生。因此可知，中三品內，下品和中品共同潤損一次投生。如同中三品中，上品單獨潤損一次投生。

【English Translation】 English version There are fourteen births. It is not permitted to hold that there is an intermediate existence (bardo). The Mahayana and Sarvastivada schools hold that there are twenty-eight births, because they believe that one must necessarily experience the intermediate existence. 'Ekabija' (家家, a type of fruition) refers to, as the Abhidharmasamuccaya (雜心論) says: 'If one cuts off three or four kinds of afflictions and achieves the antidote to them, the remaining two births are called ekabija.' This means that if one cuts off three categories of afflictions, there are three births remaining; if one cuts off four categories of afflictions, there are two births remaining. The combined number of births in the human and heavenly realms is seven, but if the human and heavenly realms are counted separately, there are fourteen births. Now, let's explain based on the combined number of seven births. The afflictions to be abandoned through cultivation (bhāvanā-prahātavyāḥ, 修惑) in the Desire Realm (Kama-dhatu, 欲界) have nine categories. The first category alone diminishes two births, the second and third categories together diminish two births, the fourth category alone diminishes one birth, the fifth and sixth categories together diminish one birth, the seventh category alone diminishes half a birth, and the eighth and ninth categories together diminish half a birth. Now, if one cuts off the first category of the nine categories, diminishing two births, there are five births remaining. If one cuts off the second and third categories of afflictions, diminishing two more births, there are three births remaining. If one cuts off the fourth category, diminishing one more birth, there are two births remaining. Therefore, if one cuts off three or four categories of afflictions, the remaining two or three births are called ekabija. If one cuts off the fifth category, one must also cut off the sixth category, diminishing one more birth, there is one birth remaining, called a Sakrdagamin (一來果, Once-Returner). The reason it is called 'Once-Returner' is based on the discussion of fourteen births. If based on the discussion of seven births, it may be called 'Once-Going'. If one attains the second fruition in the human realm, one goes to the heavenly realm once and enters Nirvana (涅槃). If one attains the second fruition in the heavenly realm, one comes to the human realm once and enters Parinirvana. If one cuts off the seventh category, diminishing half a birth alone, diminishing one birth alone in the fourteen births. If one cuts off the eighth and ninth categories, diminishing half a birth together in the seven births, diminishing one birth together in the fourteen births. Because the eighth and ninth categories of afflictions are still present, it is only called one seed (ekabija, 一種子). Cutting off the eighth category and abiding in the ninth category is also called one seed. Therefore, it is known that among the lower three categories, the highest alone nourishes and diminishes, while the middle and lowest diminish together. Similar to the middle three categories and the upper three categories, or the highest alone nourishes and diminishes, while the middle and lowest nourish together. Because one cuts off the highest category of afflictions, there are three births remaining. Further cutting off the fourth category of afflictions, there are two births remaining. Therefore, it is known that among the middle three categories, the highest alone nourishes and diminishes one birth. Cutting off the fifth category necessarily cuts off the sixth category, diminishing one more birth in the seven births. Therefore, it is known that within the middle three categories, the lowest and middle categories together nourish and diminish one birth. Like the middle three categories, the highest alone nourishes and diminishes one birth.

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生中下共潤損一生。例知上三品中上品力強於七生內獨潤損二生。中下力弱共潤損二生。于中愿求處所以寄強弱通之。聖人厭于生處。故於一家出處單不重生。若生人中從一至一家受二生三生。但易父母不肯重生。不廢同姓張處。東西二張家別亦得重生。天中受生。天家眾多。或於四天王類改易受生。或於上下六天類內改易受生。當知此人天二家家雖於一來向中受生而帶初果故名預流。雜心亦云。須陀洹勝者名家家。以進斷惑經生勝彼住果經生名勝。泰云。詳夫人天家西方有二說。難陀論師云。人天二趣若往若來。戒賢論師云。二生家家唯于天上二生往來。三生準此。問斷一二品惑從家至家何故不名家家。答昔云家家有四。一斷一住八。二斷二住七。三斷三住六。四斷四住五。奘法師云。此解不然。準大品經。唯斷一二品為中間人。令有四種。須陀洹依何異說名為家家。興法師云。謂若預流果人得斷三品勝預流果名為家家。彼既無勝屬於不定不名家家。一間者。唯為一生所間不得涅槃故名一間。間是間染。舊名一種子。謂不正也。依梵本云。翳迦鼻親迦可云一種子。然此中說。翳迦鼻指迦此云一間。故不得云一種子。此人人中得一來果進斷第七品惑。斷第八九二品惑。唯第九品或潤于天業唯受天一身即般涅槃。更不還

【現代漢語翻譯】 現代漢語譯本 一生中，根據上、中、下三種品級，共同或單獨地潤益或損害一生。例如，上品的力量強，能在七生之內單獨潤益或損害二生；中下品的力量弱，共同潤益或損害二生。至於愿求往生之處，則根據力量的強弱來決定。聖人厭惡于固定的出生之處，所以在同一家族中只出生一次，不再重複出生。如果出生在人間，從一家到另一家，最多接受二生或三生，只是更換父母，不肯重複出生在同一家庭。即使是同姓，只要是東西兩張家，彼此分開，也可以重複出生。在天界受生，天人的家族眾多，或者在四大天王（catu-mahārāja-kāyika-deva）的種類中改變受生，或者在上下六天的種類內改變受生。應當知道，這種人在人天兩道中往來受生，因為帶有初果（Sotāpanna）的緣故，所以稱為預流（Sotāpanna）。《雜心論》也說，須陀洹（Sotāpanna）中的殊勝者稱為家家（ekabījin）。因為斷惑而經歷生死的殊勝，勝過安住于果位而經歷生死的殊勝。泰法師說，關於人天家，西方有兩種說法。難陀論師認為，人天二趣可以往來。戒賢論師認為，二生家家只在天上二生往來。三生家家可以依此類推。問：斷了一二品惑，從一家到另一家，為什麼不稱為家家？答：過去說家家有四種：一、斷一品惑，住八生；二、斷二品惑，住七生；三、斷三品惑，住六生；四、斷四品惑，住五生。玄奘法師說，這種解釋不對。根據《大品般若經》，只斷了一二品惑的稱為中間人，有四種。須陀洹（Sotāpanna）依據什麼不同的說法被稱為家家（ekabījin）？興法師說，如果預流果（Sotāpanna）的人斷了三品惑，勝過一般的預流果（Sotāpanna），就稱為家家（ekabījin）。那些沒有殊勝之處，屬於不定的，不稱為家家（ekabījin）。一間（ekavicika）是指只有一生間隔，不能證得涅槃（Nirvana），所以稱為一間（ekavicika）。間是間隔染污。舊譯為一種子，意思是還不正。根據梵文原本，翳迦鼻親迦（ekabījin）可以譯為一種子。然而，這裡說的是翳迦鼻指迦（ekavicika），譯為一間（ekavicika），所以不能譯為一種子。這種人在人間證得一來果（Sakadāgāmin），進一步斷除第七品惑，或者斷除第八、九兩品惑，或者只潤益天界的業，只在天界受一身，就般涅槃（Parinirvana），不再返回。

【English Translation】 English version Throughout a lifetime, depending on the superior, middling, or inferior grades, one either collectively or individually benefits or harms one's existence. For example, the power of the superior grade is strong, enabling one to individually benefit or harm two lives within seven lifetimes. The power of the middling and inferior grades is weak, collectively benefiting or harming two lives. As for the desired place of rebirth, it is determined by the strength or weakness of one's power. Sages are averse to fixed places of birth, so they are born only once in the same family, without repeating. If born in the human realm, one may experience two or three lives, changing parents but unwilling to be reborn in the same family. Even if of the same surname, as long as they are from the eastern and western Zhang families, being separate, rebirth is possible. Rebirth in the heavens involves numerous celestial families, either changing rebirth within the category of the Four Great Kings (catu-mahārāja-kāyika-deva), or changing rebirth within the categories of the upper and lower six heavens. Know that such a person, being born in the human and heavenly realms, carries the initial fruit (Sotāpanna), hence the name Stream-enterer (Sotāpanna). The Tattvasaṃgraha also states that the superior among Stream-enterers (Sotāpanna) is called ekabījin. The superiority of experiencing rebirth through cutting off defilements surpasses the superiority of experiencing rebirth while abiding in the fruit. Master Tai states that regarding human and heavenly families, there are two Western interpretations. Master Nanda believes that one can come and go between the human and heavenly realms. Master Śīlabhadra believes that the ekabījin only travels back and forth in the heavens for two lives. The three-life ekabījin can be inferred similarly. Question: Why is it not called ekabījin when one cuts off one or two categories of defilements and goes from one family to another? Answer: In the past, it was said that there are four types of ekabījin: 1. Cutting off one category of defilements and abiding for eight lives; 2. Cutting off two categories of defilements and abiding for seven lives; 3. Cutting off three categories of defilements and abiding for six lives; 4. Cutting off four categories of defilements and abiding for five lives. Master Xuanzang says that this explanation is incorrect. According to the Mahāprajñāpāramitā Sūtra, only those who have cut off one or two categories of defilements are called intermediate persons, of which there are four types. According to what different explanation is a Stream-enterer (Sotāpanna) called ekabījin? Master Xing says that if a person who has attained the fruit of Stream-entry (Sotāpanna) cuts off three categories of defilements, surpassing the ordinary Stream-enterer (Sotāpanna), they are called ekabījin. Those without such superiority, being uncertain, are not called ekabījin. Ekavicika refers to having only one life in between, unable to attain Nirvana (Nirvana), hence the name ekavicika. 'Intervening' means intervening with defilements. The old translation is 'one seed', meaning not yet correct. According to the Sanskrit original, ekabījin can be translated as 'one seed'. However, here it speaks of ekavicika, translated as 'one interval', so it cannot be translated as 'one seed'. Such a person attains the fruit of Once-returner (Sakadāgāmin) in the human realm, further cutting off the seventh category of defilements, or cutting off the eighth and ninth categories of defilements, or only benefiting from the karma of the heavens, only experiencing one life in the heavens, and then attaining Parinirvana (Parinirvana), never returning.

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來生人中故名一間。此中且據人得一來果往于天上般涅槃。若於天上得一來果。即來人中唯受一身即入涅槃名為一間。言永斷上品中品者。束九為三品。上中令盡故言斷上中品。于下品纏生未斷盡名余。下品中般三人。初人利根初舍欲界死蘊。更於色界十六處中隨一中有現前即斷余惑而般涅槃。此是有餘涅槃。第三人未斷余結不自知唯受中有支意往趣生有。依雜心說三種中般皆趣生有。一者欲界不遠即般有餘。二者行半。三者垂至色界方般有餘。以未斷結不自知故皆趣生有。生般者。於色界十六處及四空地隨生一處疾斷余結即般有餘。無行即無功用聖道現前。勝有行般用力方趣。故在有行般前。不能初生即斷煩惱速般涅槃。故在生般后說。此同俱舍無行為勝。不同雜心行般為勝。行般雖無速進道而有勤方便道名為有行。無行般人二修俱無名為無行。劣故后說。上流有二。一者樂慧。雜修靜慮有熏業故至色究竟為極。二者樂定。無雜修定業往生無色至非想為極。然此二人各望色究竟或望非想。有全超半超及一切處沒。時解脫人通五種姓。此人鈍根待時得脫名時解脫。五人如文次第配之。不動即是第六最上根人。不為煩惱等余緣所動。故一名不動。慧解脫者。如婆沙說。自有慧解脫依未至定能盡諸漏而不能入根本八定。或

有雖入一二三四根本靜慮而不能入四無色定。乃至或有能起八根本定而不能起滅盡解脫。此中亦爾。故云於八解脫未能身證具足安住名慧解脫。俱解脫者。煩惱及解脫障俱盡名俱解脫。煩惱障者。即是九地見修煩惱。解脫障者。即是於八解脫不成就性也。對法第十三云。補特伽羅差別有二十七。謂信解見至身證慧解脫俱解脫。預流向預流果一來向一來果不還向不還果羅漢向羅漢果。極七返有家家一間中般涅槃生般涅槃無行般涅槃有行般涅槃上流般涅槃。退法羅漢思法羅漢護法羅漢住不動羅漢堪達羅漢不動羅漢。顯揚第三則二十九。增隨信行及隨法行。彼二十九人即此所明二十八中除前九人余后十九人中攝。若依薩婆多二十七種。取捨稍異。如順正理六十五說。福田有二。一者有學二者無學。有學十八。謂四向三果即為七。及隨信隨法信解見至家家一間中生有行無行上流是名十八。無學有九。謂退法思法護法安住堪達不動不退慧及俱脫是名為九。有學無學合成二十七。依末經部成實論師。此賢聖亦有差別。成實第二賢聖品說。有學十八無學九。有學十八者。一隨信行在聞思位。二隨法行在四善根。三無相行即前二人入見道故。此三人名預流向。四須陀洹果。五一來向。六一來果。七不還向。八不還果。不還果有十一人。

【現代漢語翻譯】 現代漢語譯本 有的人雖然能夠進入初禪、二禪、三禪、四禪這四種根本靜慮（根本定，指色界的四種禪定），卻不能進入四無色定（指空無邊處定、識無邊處定、無所有處定、非想非非想處定）。乃至有的人能夠生起八根本定（四禪定和四無色定），卻不能生起滅盡解脫（指滅盡定，一種極深的禪定狀態）。這裡的情況也是如此。所以說，對於八解脫（指內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證具足住、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想定）未能以自身證得並具足安住的，稱為慧解脫（通過智慧獲得解脫）。俱解脫（兩種解脫都獲得）是指煩惱和解脫障都已斷盡，稱為俱解脫。煩惱障（由煩惱引起的障礙）是指九地（欲界、色界、無色界）的見惑和修惑。解脫障（妨礙解脫的障礙）是指對於八解脫不能成就的性質。《對法論》第十三卷說，補特伽羅（人）的差別有二十七種，即信解（通過信仰理解真理者）、見至（通過見解達到真理者）、身證（通過身體體驗達到真理者）、慧解脫（通過智慧獲得解脫者）、俱解脫（煩惱和解脫障都已斷盡者）、預流向（趨向預流果的修行者）、預流果（已證得預流果的聖者）、一來向（趨向一來果的修行者）、一來果（已證得一來果的聖者）、不還向（趨向不還果的修行者）、不還果（已證得不還果的聖者）、阿羅漢向（趨向阿羅漢果的修行者）、阿羅漢果（已證得阿羅漢果的聖者）、極七返有（死後最多往返欲界七次者）、家家（於二三家中受生者）、一間中（于死後一生中般涅槃者）、生般涅槃（生於色界或無色界而般涅槃者）、無行般涅槃（不需特別努力即能般涅槃者）、有行般涅槃（需要努力才能般涅槃者）、上流般涅槃（從下層色界或無色界向上層遷移而般涅槃者）、退法阿羅漢（可能退失果位的阿羅漢）、思法阿羅漢（需要思維修持果位的阿羅漢）、護法阿羅漢（需要守護才能不退失果位的阿羅漢）、住不動阿羅漢（安住于果位不會退失的阿羅漢）、堪達阿羅漢（能迅速證得更高果位的阿羅漢）、不動阿羅漢（已達最高果位不會退轉的阿羅漢）。《顯揚聖教論》第三卷則說有二十九種，增加了隨信行（隨順信仰而行者）和隨法行（隨順法理而行者）。那二十九人就是這裡所說的二十八種中，除去前面的九人，包含後面的十九人。如果依據薩婆多部（一切有部），二十七種的取捨稍有不同，如《順正理論》第六十五卷所說。福田（能生福報者）有二種，一是有學（尚未證得阿羅漢果者），二是無學（已證得阿羅漢果者）。有學有十八種，即四向三果（預流向、一來向、不還向、阿羅漢向，預流果、一來果、不還果）共七種，以及隨信、隨法、信解、見至、家家、一間中、生、有行、無行、上流，合起來是十八種。無學有九種，即退法、思法、護法、安住、堪達、不動、不退、慧解脫及俱解脫，合起來是九種。有學和無學合起來是二十七種。依據末經部（經量部）和成實論師，這些賢聖也有差別。《成實論》第二賢聖品說，有學十八種，無學九種。有學十八種是：一是隨信行，處於聞思位（聽聞佛法和思維修行階段）；二是隨法行，處於四善根位（暖位、頂位、忍位、世第一位）；三是無相行，即前面二人進入見道位（初次見到真理的階段）。這三人名為預流向。四是須陀洹果（預流果）。五是一來向。六是一來果。七是不還向。八是不還果。不還果有十一人。

【English Translation】 English version There are those who, although able to enter the first, second, third, and fourth fundamental dhyanas (fundamental meditations, referring to the four dhyanas of the form realm), are unable to enter the four formless samadhis (referring to the samadhi of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception). Furthermore, there are those who can generate the eight fundamental samadhis (the four dhyanas and the four formless samadhis) but cannot generate the cessation of perception and sensation liberation (referring to the cessation samadhi, a state of extremely deep meditation). The situation here is similar. Therefore, it is said that one who has not personally realized and fully abided in the eight liberations (referring to the liberation of perceiving external forms while having internal form-perception, the liberation of perceiving external forms while having no internal form-perception, the liberation of realizing purity with the body, the liberation of the sphere of infinite space, the liberation of the sphere of infinite consciousness, the liberation of the sphere of nothingness, the liberation of the sphere of neither perception nor non-perception, and the cessation of perception and sensation) is called 'wisdom-liberated' (liberated through wisdom). 'Liberated in both ways' (having attained both kinds of liberation) means that both afflictions and the obstructions to liberation are exhausted, and this is called 'liberated in both ways'. The afflictions (obstacles caused by afflictions) refer to the afflictions of view and cultivation in the nine realms (the desire realm, the form realm, and the formless realm). The obstructions to liberation (obstacles hindering liberation) refer to the inability to achieve the eight liberations. The thirteenth volume of the Abhidharmasamuccaya states that there are twenty-seven types of pudgalas (persons): the faith-liberated (one who understands the truth through faith), the view-attained (one who reaches the truth through views), the body-witnessed (one who reaches the truth through bodily experience), the wisdom-liberated (one who obtains liberation through wisdom), the liberated in both ways (one who has exhausted both afflictions and the obstructions to liberation), the stream-enterer-destined (a practitioner heading towards the fruit of stream-entry), the stream-enterer-fruition (a noble one who has attained the fruit of stream-entry), the once-returner-destined (a practitioner heading towards the fruit of once-returning), the once-returner-fruition (a noble one who has attained the fruit of once-returning), the non-returner-destined (a practitioner heading towards the fruit of non-returning), the non-returner-fruition (a noble one who has attained the fruit of non-returning), the arhat-destined (a practitioner heading towards the fruit of arhatship), the arhat-fruition (a noble one who has attained the fruit of arhatship), the utmost seven-times-more (one who will be reborn in the desire realm at most seven more times), the family-to-family (one who will be reborn in two or three families), the one-interval (one who will attain nirvana within one lifetime after death), the nirvana-at-birth (one who attains nirvana upon being born in the form or formless realm), the nirvana-without-effort (one who can attain nirvana without special effort), the nirvana-with-effort (one who needs effort to attain nirvana), the upward-flowing nirvana (one who migrates from a lower to a higher form or formless realm and attains nirvana), the declining arhat (an arhat who may lose their attainment), the thinking arhat (an arhat who needs to contemplate to maintain their attainment), the protecting arhat (an arhat who needs to protect their attainment from being lost), the abiding arhat (an arhat who abides in their attainment without decline), the capable arhat (an arhat who can quickly attain higher attainments), and the unmoving arhat (an arhat who has reached the highest attainment and will not regress). The third volume of the Yogacarabhumi-sastra states that there are twenty-nine types, adding the faith-follower (one who follows based on faith) and the dharma-follower (one who follows based on dharma). Those twenty-nine people are included in the twenty-eight types mentioned here, excluding the first nine and including the latter nineteen. If based on the Sarvastivada school (the 'all exists' school), the selection of the twenty-seven types is slightly different, as stated in the sixty-fifth volume of the Abhidharmakosabhasyam. Fields of merit (those who can generate merit) are of two types: those with learning (those who have not yet attained the fruit of arhatship) and those without learning (those who have attained the fruit of arhatship). Those with learning are of eighteen types: the four destined and the three fruitions (stream-enterer-destined, once-returner-destined, non-returner-destined, arhat-destined, stream-enterer-fruition, once-returner-fruition, non-returner-fruition), totaling seven, as well as the faith-follower, the dharma-follower, the faith-liberated, the view-attained, the family-to-family, the one-interval, the nirvana-at-birth, the nirvana-with-effort, the nirvana-without-effort, and the upward-flowing, totaling eighteen. Those without learning are of nine types: the declining, the thinking, the protecting, the abiding, the capable, the unmoving, the non-declining, the wisdom-liberated, and the liberated in both ways, totaling nine. Those with learning and those without learning together make twenty-seven. According to the Sautrantika school (the 'sutra school') and the Tattvasiddhi-sastra masters, there are also differences among these noble ones. The second chapter on noble ones in the Tattvasiddhi-sastra states that there are eighteen with learning and nine without learning. The eighteen with learning are: first, the faith-follower, who is in the stage of hearing and thinking (the stage of hearing the Buddha's teachings and contemplating and cultivating them); second, the dharma-follower, who is in the stage of the four good roots (warmth, peak, forbearance, and the highest worldly dharma); third, the formless practitioner, which refers to the previous two entering the path of seeing (the stage of first seeing the truth). These three are called stream-enterer-destined. Fourth is the srotaapanna fruit (stream-enterer fruit). Fifth is the once-returner-destined. Sixth is the once-returner fruit. Seventh is the non-returner-destined. Eighth is the non-returner fruit. There are eleven types of non-returners.

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一中般。二生般。三有行般。四無行般。五樂定。六樂慧。七轉世。八現般。九信解。十見至。十一身證。並前七合成十八。名有學人。無學九者。一退法相。二守相。三死相。四住相。五可進相。六不壞相。七慧解脫。八俱解脫。九不退相。智度論說有學十八無學亦九。有學十八者。一信行。二法行。三七生。四家家。五中間有。六現滅。七次第向行。八一來果。九一種子。有十次第向。十一現般。十二中般。十三生般。十四有行般。十五無行般。十六樂定上流。十七樂慧上流。十八身證。是為有學。無學九者同成實論。此中依薩婆多。現般多經欲界生得不還果一不生上現身般故名現般者。或即入聖身不經死生得不還果現身入滅名現般者。亦名轉身。不同舊云轉世。屬不定。於三界中無有定業。但有三界順不定業故。隨緣合處三界即得般故名不定。既不定故亦不別立。其無色不還者。即五不還中除中般者餘四所攝。其不定者。通五不還。依成實論。無色不還通於信解見至。中解不定有二。一轉世不定。即七生者不滿七生般涅槃等。二上流不定。於樂慧樂定皆不定故。于大乘中未見明文。雋法師云。經欲界生得不還果是名不定。若入聖身遂般涅槃。是名現般。理實應說。二十七人中略而不論。昔來相傳約五不還顯利鈍

【現代漢語翻譯】 現代漢語譯本 一、中般（在臨終和投生之間入滅）。二、生般（在投生之後入滅）。三、有行般（通過努力修行而入滅）。四、無行般（不需特別努力修行而入滅）。五、樂定（喜愛禪定）。六、樂慧（喜愛智慧）。七、轉世（死後轉生）。八、現般（現世入滅）。九、信解（通過信仰和理解而解脫）。十、見至（通過直接的觀察而解脫）。十一、身證（通過身體的體驗而解脫）。加上前面的七種，合起來是十八種，稱為有學之人。 無學有九種：一、退法相（可能退轉）。二、守相（保持不變）。三、死相（臨終時入滅）。四、住相（安住于果位）。五、可進相（可以進步）。六、不壞相（不會退轉）。七、慧解脫（通過智慧而解脫）。八、俱解脫（通過禪定和智慧而解脫）。九、不退相（不會退轉）。《智度論》說有學有十八種，無學也有九種。有學十八種是：一、信行（隨信仰而行）。二、法行（隨法而行）。三、七生（還要經歷七次生死）。四、家家（還要在各個家庭中輪迴）。五、中間有（在臨終和投生之間入滅）。六、現滅（現世入滅）。七、次第向行（次第修行）。八、一來果（只回來一次）。九、一種子（只剩下一個煩惱的種子）。有十、次第向（次第修行）。十一、現般（現世入滅）。十二、中般（在臨終和投生之間入滅）。十三、生般（在投生之後入滅）。十四、有行般（通過努力修行而入滅）。十五、無行般（不需特別努力修行而入滅）。十六、樂定上流（喜愛禪定並向上界轉生）。十七、樂慧上流（喜愛智慧並向上界轉生）。十八、身證（通過身體的體驗而解脫）。這些是有學之人。 無學九種和《成實論》相同。這裡依據薩婆多部（Sarvastivada），現般（現世入滅）大多是經由欲界（Kamadhatu）的生命而證得不還果（Anagami-phala），因為不再於上界顯現身形而入滅，所以稱為現般（現世入滅）。或者說，直接進入聖道，不經歷死亡和投生而證得不還果（Anagami-phala），現世入滅，稱為現般（現世入滅），也稱為轉身。不同於舊說認為的轉世（死後轉生），屬於不定。在三界（Trailokya）中沒有固定的業力，只有順應三界（Trailokya）的不定業力，所以隨因緣聚合之處，三界（Trailokya）都可以入滅，所以稱為不定。既然是不定的，也就不單獨列出。那些無色界（Arupadhatu）的不還者（Anagami），包含在五不還（five kinds of Anagami）中，除去中般（在臨終和投生之間入滅）之外的其餘四種所攝。 那些不定者，通於五不還（five kinds of Anagami）。依據《成實論》，無色界（Arupadhatu）的不還（Anagami）通於信解（通過信仰和理解而解脫）、見至（通過直接的觀察而解脫）。中解不定有兩種：一、轉世不定，即七生者（還要經歷七次生死）不滿七次生死就般涅槃（Parinirvana）等。二、上流不定，對於樂慧（喜愛智慧）和樂定（喜愛禪定）都不確定。在大乘（Mahayana）中沒有見到明確的說明。雋法師說，經由欲界（Kamadhatu）的生命而證得不還果（Anagami-phala）的，稱為不定。如果進入聖道就般涅槃（Parinirvana），稱為現般（現世入滅）。實際上應該說，在二十七人中省略而不論。過去相傳是根據五不還（five kinds of Anagami）來顯示利根和鈍根。

【English Translation】 English version One, Antara-parinibbāyin (one who attains Nibbana between death and rebirth). Two, Upahacca-parinibbāyin (one who attains Nibbana soon after rebirth). Three, Sasaṅkhāra-parinibbāyin (one who attains Nibbana with effort). Four, Asasaṅkhāra-parinibbāyin (one who attains Nibbana without effort). Five, Devoted to Samadhi. Six, Devoted to Wisdom. Seven, Transmigration. Eight, Attaining Nibbana in the present life. Nine, Faith-deliverance. Ten, Vision-attainment. Eleven, Body-witness. Adding the previous seven, there are eighteen types, called learners (Sekkha). There are nine types of non-learners (Asekha): One, liable to fall away. Two, abiding. Three, dying. Four, dwelling. Five, capable of progress. Six, not liable to decay. Seven, wisdom-deliverance. Eight, both-deliverance. Nine, not liable to fall away. The Mahaprajnaparamita-sastra says there are eighteen types of learners and nine types of non-learners. The eighteen types of learners are: One, faith-follower. Two, dharma-follower. Three, seven more lives. Four, family-to-family. Five, intermediate existence. Six, attaining extinction in the present life. Seven, practicing in stages. Eight, once-returner. Nine, one-seed. Ten, practicing in stages. Eleven, attaining Nibbana in the present life. Twelve, Antara-parinibbāyin (one who attains Nibbana between death and rebirth). Thirteen, Upahacca-parinibbāyin (one who attains Nibbana soon after rebirth). Fourteen, Sasaṅkhāra-parinibbāyin (one who attains Nibbana with effort). Fifteen, Asasaṅkhāra-parinibbāyin (one who attains Nibbana without effort). Sixteen, ascending to higher realms through devotion to Samadhi. Seventeen, ascending to higher realms through devotion to Wisdom. Eighteen, Body-witness. These are the learners. The nine types of non-learners are the same as in the Tattvasiddhi-sastra. According to the Sarvastivada, attaining Nibbana in the present life mostly occurs through a life in the desire realm (Kamadhatu) and attaining the Anagami-phala (fruit of non-returning), because one does not manifest a body in the higher realms and attains extinction, it is called attaining Nibbana in the present life. Or, directly entering the holy path, without experiencing death and rebirth, and attaining the Anagami-phala (fruit of non-returning), attaining extinction in the present life, is called attaining Nibbana in the present life, also called turning the body. This is different from the old saying of transmigration, which is uncertain. In the three realms (Trailokya), there is no fixed karma, only karma that accords with the uncertain karma of the three realms (Trailokya), so wherever conditions come together, one can attain extinction in the three realms (Trailokya), so it is called uncertain. Since it is uncertain, it is not listed separately. Those who are uncertain are common to the five kinds of Anagami. According to the Tattvasiddhi-sastra, the Anagami in the formless realm (Arupadhatu) are common to faith-deliverance and vision-attainment. There are two types of uncertain intermediate deliverance: One, uncertain transmigration, that is, those who have seven more lives do not complete seven lives before attaining Parinirvana. Two, uncertain upward flow, because they are uncertain about devotion to wisdom and devotion to samadhi. In the Mahayana, there is no clear explanation. Master Juan said that attaining the Anagami-phala (fruit of non-returning) through a life in the desire realm (Kamadhatu) is called uncertain. If one enters the holy path and attains Parinirvana, it is called attaining Nibbana in the present life. In reality, it should be said that it is omitted and not discussed among the twenty-seven people. In the past, it was traditionally based on the five kinds of Anagami to show sharp and dull faculties.

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別。三藏云。五種不還並有六種根姓差別難定利鈍。自下第二建立中。初總標列。次釋。后結。三藏云。雖有十一道理而不過九。以眾差別屬行差別。行跡亦屬道果差別故。景雲。此十一中非唯是彼建立上說二十八種人。通明建立眾多人義。解行差別中。云又此貪纏住在身中經久相續乃至為可愛法之所制伏不能制伏彼可愛法者。此中意明為貪縛故。為境制伏心。非心能伏境。如貪下瞋慢中文準此應釋。下廣問解中。不解等分薄塵行者。以上曾明故。又略不說。解愿差別中。初問次釋后結。釋中有四。一明發三乘愿別。二明發三乘愿人。一一皆通三乘根性。三明定姓聲聞雖發獨覺及大乘愿后必定還舍獨覺及大乘愿住聲聞愿。定性獨覺及大乘根應知亦爾。然此文中但明定姓三乘。不明不定姓人一人成二成三乘姓。逢緣即悟彼乘聖道等者略也。四簡取地義。云今此義中當知唯說聲聞乘愿聲聞種姓等者。泰云。三乘皆有定不定性。然此義中辨聲聞地故唯說聲聞種姓。景雲。唯說聲聞人愿。又基云。唯取聲聞愿種姓人。解加行中。景雲。由見前加行有異。今在見道從彼方便立信法二人。結中雲所舉者。所標列十一道理。所開示者釋也。第三所緣中初開四章次釋后結。解遍滿中。先問次解后結。解中先解遍滿所緣四句。次別解經余

四句義。后引經中二頌證成。前中先列。次解。后結成遍滿。初列四所緣中。一有分別影像者。則是暖等定中慧所緣相分似本質境名為影像。慧性分別名分別影像。二無分別影像者。即是暖等定心相分定無分別名無分別影像。三事邊際性者。位在見道。所緣真如名事邊際性。四所作成辨者。位在無學。於前三境皆得自在名所作成辨。下別解中則為四段。一解有分別影像中。初牒聞思。前三方便聽聞正法或教授師等邊聞為所依止或於余處見聞。于中分別。于所知事即有當心同分影像。似於本質名為同分。此是同思生得慧等散心所緣分別影像。由此為緣生於暖等地。言由三摩呬多地毗缽舍那行觀察簡擇等者。復依未至定中之慧觀察簡擇聞思心中所緣影像。所知事者已下生前聞思本所知事。謂即五停心觀。五善巧。六行觀。四諦。名為所知。此所知事已下明由散心聞法為緣令彼定中作意現前。或緣教法而起勝解。或緣教下所詮所知之事而起勝解。言彼于爾時于所知事如現領受勝解而轉等者。由前方便緣所知事今于暖等定中於所知事如現領受。問暖等定中所知但是影像隨定心起。本非散心所知本事。云何而言于所知事如現領受。為解此難故。次答意當在暖等時而本所知事雖非和合現前領受。亦非離本所知餘種類物領受現前。然

【現代漢語翻譯】 現代漢語譯本 四句義。後面引用經文中的兩首偈頌來證明和完成。前面部分先列出，然後解釋，最後總結成普遍圓滿。最初列出四種所緣境：一、有分別影像：指的是在暖位等禪定中的智慧所緣的相分，它類似於本質境，被稱為影像。智慧的性質是分別，所以稱為有分別影像。二、無分別影像：指的是暖位等禪定中的心相分，禪定中沒有分別，所以稱為無分別影像。三、事邊際性：位於見道位，所緣的真如被稱為事邊際性。四、所作成辨：位於無學位，對於前面的三種境界都能自在，稱為所作成辨。 下面分別解釋，分為四個部分。一、解釋有分別影像：首先是聽聞和思惟。前面的三種方便是聽聞正法或者從教授師那裡聽聞，以此作為依靠，或者在其他地方見聞。在其中進行分別，對於所知的事物，就會有當下的心識所共同擁有的影像，類似於本質，稱為同分。這是通過思惟而產生的智慧等散亂心所緣的分別影像。以此為緣，產生暖位等禪定。『由三摩呬多地毗缽舍那行觀察簡擇等』，指的是依靠未至定中的智慧，觀察簡擇聽聞思惟心中所緣的影像。『所知事者』以下說明前面聽聞思惟的根本所知的事物，也就是五停心觀（觀察不凈、慈悲、因緣、數息、唸佛）、五善巧（于蘊善巧、于界善巧、于處善巧、于緣起善巧、于處非處善巧）、六行觀（無常、苦、空、無我、不凈、離欲）、四諦（苦、集、滅、道），這些被稱為所知。 『此所知事』以下說明由於散亂心聽聞佛法為因緣，使得這些所知的事物在禪定中現前。或者緣于教法而生起殊勝的理解，或者緣于教法所詮釋的所知的事物而生起殊勝的理解。『言彼于爾時于所知事如現領受勝解而轉等者』，由於前面的方便，緣于所知的事物，現在在暖位等禪定中，對於所知的事物就像現在領受一樣。問：暖位等禪定中所知的只是影像，隨著禪定的心識生起，本來不是散亂心所知的本來事物，為什麼說對於所知的事物就像現在領受一樣？爲了解釋這個疑問，接下來回答說，意思是當在暖位等禪定時，雖然本來所知的事物不是完全和合地現前領受，也不是脫離本來所知的其他種類的事物現前領受，但是...

【English Translation】 English version The meaning of the four phrases. Later, two verses from the scriptures are cited to prove and complete it. The first part lists them first, then explains them, and finally concludes with universal completeness. Initially, four types of objects of cognition are listed: 1. Differentiated images: These refer to the image-aspects cognized by wisdom in the heat-stage samadhi (warmth stage), which resemble the essential reality and are called images. The nature of wisdom is differentiation, hence the term 'differentiated images'. 2. Non-differentiated images: These refer to the mind-aspects in the heat-stage samadhi, which are without differentiation in the samadhi, hence the term 'non-differentiated images'. 3. The limit of reality: Located in the path of seeing, the Suchness (Tathata) that is cognized is called the limit of reality. 4. Accomplished discernment: Located in the stage of no-more-learning (Arhatship), one is free with respect to the previous three realms, hence the term 'accomplished discernment'. The following is a separate explanation, divided into four parts. 1. Explaining differentiated images: First, there is hearing and thinking. The first three means are hearing the correct Dharma or hearing from a teacher, relying on this, or seeing and hearing in other places. Differentiating within this, with respect to the objects of knowledge, there will be images shared by the current consciousness, resembling the essence, called 'shared-aspects'. These are the differentiated images cognized by the scattered mind, such as the wisdom arising from thinking. Based on this cause, the heat-stage samadhi etc. arise. 'Observing, selecting, etc. through the practice of Vipassana (insight meditation) in the Samahita-ground (concentration ground)', refers to relying on the wisdom in the pre-samadhi (un-arrived) state, observing and selecting the images cognized in the mind of hearing and thinking. 'The objects of knowledge' below explains the fundamental objects of knowledge from the previous hearing and thinking, which are the five stopping-the-mind contemplations (contemplation of impurity, compassion, dependent origination, breath counting, and mindfulness of the Buddha), the five skillful means (skillful means regarding aggregates, skillful means regarding realms, skillful means regarding sense bases, skillful means regarding dependent origination, skillful means regarding possible and impossible situations), the six aspects of contemplation (impermanence, suffering, emptiness, no-self, impurity, detachment), and the four noble truths (suffering, origin, cessation, path), these are called the objects of knowledge. 'These objects of knowledge' below explains that due to the condition of hearing the Dharma with a scattered mind, these objects of knowledge manifest in samadhi. Or, one generates superior understanding based on the teachings, or one generates superior understanding based on the objects of knowledge explained by the teachings. 'That is to say, at that time, with respect to the objects of knowledge, one turns as if directly experiencing superior understanding', due to the previous means, based on the objects of knowledge, now in the heat-stage samadhi etc., one experiences the objects of knowledge as if directly experiencing them. Question: What is known in the heat-stage samadhi etc. are only images, arising with the consciousness of samadhi, and are not originally the original objects known by the scattered mind, why is it said that one experiences the objects of knowledge as if directly experiencing them? To explain this question, the following answer is given, meaning that when in the heat-stage samadhi etc., although the originally known objects are not fully and harmoniously directly experienced, nor are other kinds of objects separate from the originally known objects directly experienced, but...

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由定中勝解領受散心本所知事。相似影像故。言于所知事如現領受。由此暖等定心相分似彼本所知事名所知事同分影像。修觀行者定中推求影像有其德失。現本所知亦能審定功德過失。二解無分別影像中。先解影像。后解其名。受取如是影像相已者。牒前暖行本所分別。不復觀察簡擇等者。以奢摩他行寂靜其心。更不推求簡擇德失。但以九種行相令心安住。彼于爾時隨決定心別有相分成無分別影像所緣。解名有八。亦名三摩地口等者。景雲。于唸唸中由緣相分定相續流。如食依口相續入腹。將喻名法名三摩地口。如人依門得有入出。如是定心依緣影像入定出定故名三摩地門。泰云。境能生心如瓶口出物。故名定口。所知事相以定為體。名分別體。令解分明照了。故名光影。三解事邊際。云一切所知事四聖諦攝者。今大乘中虛空非擇滅。以如為體故。皆滅諦攝。如所有性中。初明真如即是理如。由四道理已下明其事如。然此盡所有性如所有性有其六門不同。一此處云盡所有性。色蘊外更無餘色。受等四蘊外更無餘受等。云如所有性。謂真如性及觀待等四道理性。二依八十五。云何由二種相觀察一切雜染清凈。一者由如所有性故。二者由盡所有性故。如所有性者謂于諸行中若愛味若過患若出離。盡所有性者謂于諸行中盡所

【現代漢語翻譯】 現代漢語譯本 由定中勝解領受散心本所知事。因為有相似的影像，所以說對於所知之事如同親身領受。由此，暖位等定的心相部分，類似於原本所知之事，被稱為所知事的同分影像。修習觀行的人在定中推求影像，可以發現其中的優點和缺點。直接觀察原本所知之事，也能審定其功德和過失。 第二種解釋是無分別影像。先解釋影像，后解釋其名稱。『受取如是影像相已者』，是承接前面的暖行，原本所作的分別。『不復觀察簡擇等者』，因為以奢摩他行使心寂靜，不再推求簡擇優點和缺點，只是用九種行相使心安住。那時，隨著決定的心，會特別有一個相分，成為無分別影像所緣。 解釋名稱有八種。『亦名三摩地口等者』，景雲說：『在念念之中，由於緣相分的定相續不斷流動，就像食物依靠口相續進入腹中。』用這個比喻來說明名稱法，名稱是三摩地口。就像人依靠門才能出入一樣，定心依靠緣影像才能入定出定，所以稱為三摩地門。泰云說：『境能生心，就像瓶口能出東西一樣，所以稱為定口。』所知事相以定為體，稱為分別體，使理解分明照了，所以稱為光影。 第三種解釋是事邊際。說『一切所知事都包含在四聖諦中』。現在大乘中，虛空非擇滅以『如』為體，所以都包含在滅諦中。在如所有性中，首先說明真如就是理如，通過四種道理來說明事如。然而，盡所有性和如所有性有六個方面的不同。一是這裡說盡所有性，色蘊之外沒有其他的色，受等四蘊之外沒有其他的受等。說如所有性，是指真如性以及觀待等四種道理的性質。二是依據八十五，『如何通過兩種相來觀察一切雜染清凈？一是通過如所有性，二是通過盡所有性。』如所有性是指在諸行中，對於愛味、過患、出離的觀察。盡所有性是指在諸行中，對於所有...

【English Translation】 English version Through the superior understanding in concentration, one apprehends the originally known matters of the distracted mind. Because of the similar images, it is said that one experiences the known matters as if personally perceiving them. Thus, the mental aspect of the heat stage and other concentrations resembles the originally known matters, and is called the co-divisional image of the known matters. Those who practice contemplation, by investigating the images in concentration, can discover their merits and demerits. Directly observing the originally known matters can also ascertain their merits and faults. The second explanation is the non-discriminating image. First, the image is explained, and then its name. 'Having received such an image aspect' refers to the previous heat practice and the original discriminations made. 'No longer observing and discerning, etc.' is because the mind is calmed by the practice of Shamatha, and one no longer investigates and discerns merits and demerits, but simply uses the nine aspects to keep the mind stable. At that time, along with the determined mind, there will be a special aspect that becomes the object of the non-discriminating image. There are eight explanations of the name. 'Also called the mouth of Samadhi, etc.' Jingyun said: 'In each moment, due to the continuous flow of the aspect of the object, the concentration continues to flow, just as food relies on the mouth to continuously enter the stomach.' This metaphor is used to explain the name-dharma, the name is the mouth of Samadhi. Just as people rely on the door to enter and exit, the concentrated mind relies on the image of the object to enter and exit concentration, so it is called the gate of Samadhi. Taiyun said: 'The object can generate the mind, just as the mouth of a bottle can release things, so it is called the mouth of concentration.' The aspect of the known matter takes concentration as its essence, and is called the discriminating body, making the understanding clear and illuminating, so it is called the light and shadow. The third explanation is the boundary of things. It is said that 'all known matters are contained within the Four Noble Truths'. Now, in Mahayana, the unconditioned cessation of space takes 'suchness' as its essence, so it is all contained within the Truth of Cessation. In the suchness of what exists, first it is explained that true suchness is the suchness of principle, and the suchness of things is explained through the four reasons. However, the suchness of all that exists and the suchness of what exists have six differences. First, here it is said that the suchness of all that exists, there is no other form outside of the form aggregate, and there is no other feeling, etc. outside of the feeling and other four aggregates. It is said that the suchness of what exists refers to the nature of true suchness and the nature of the four reasons such as dependence. Second, according to eighty-five, 'How to observe all defilement and purity through two aspects? One is through the suchness of what exists, and the other is through the suchness of all that exists.' The suchness of what exists refers to the observation of delight, faults, and liberation in all actions. The suchness of all that exists refers to all...

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有愛味盡所有過患盡所有出離。三依六十七云。盡所有約三世內外粗細等十一門明。若如所有性約真如明。四依九十三云。如所有性謂無明等諸緣生法漸次相稱因果體性。及有此因未斷故有彼果未斷。此未斷因生故彼未斷果生知是名為如所有性。盡所有性謂無明等諸緣生行一切種相如彼無明前際無知等。五如顯揚第五。盡所知性謂于雜染清凈法中窮一切種差別邊際是名盡所知義。如五數蘊六數內處如是等。如所知義者即于雜染清凈法中真如實性是名如所知義。此復七種謂流轉真如乃至正行真如。六對法第十一卷云。盡所有性者謂蘊界處。如所有性者謂四聖諦十六行真如一切行無常一切行苦一切法無我涅槃寂靜空無愿無相。何故如是諸教不同者。以此二種隨義不定。或唯染分自相望如九十三。或有為無為相望如六十七。如是等不定故諸論不同。四解所作成辨中。云諸緣影像所有作意皆得圓滿乃至得轉依故超過影像等者。此中意即有無分別影像皆未證真皆有影像。入見道名事邊際盡如所有性。今至無學所作成辨得轉依證圓無漏超過影像則無漏心無影像也。對法雲無分別影像者謂圓真證智及后所得者。此從因為名名無分別影像。其實二智以無漏故皆無影像。有無分別或定或慧對法論文雖具而影像文不具。西方既釋有三。此之

【現代漢語翻譯】 現代漢語譯本 有愛味盡所有過患盡所有出離。（愛味指對世間事物的貪戀，盡所有指對一切事物的全面瞭解，過患指由煩惱和惡業帶來的痛苦，出離指從輪迴中解脫。）《三依六十七》云：『盡所有』約三世內外粗細等十一門闡明。若『如所有性』約真如（指事物的真實本性）闡明。《四依九十三》云：『如所有性』謂無明（指對事物真相的迷惑）等諸緣生法漸次相稱因果體性，及有此因未斷故有彼果未斷。此未斷因生故彼未斷果生，知是名為『如所有性』。『盡所有性』謂無明等諸緣生行一切種相，如彼無明前際無知等。《五如顯揚第五》：『盡所知性』謂于雜染（指煩惱和不清凈）清凈法中窮一切種差別邊際，是名『盡所知義』。如五數蘊（指構成個體的五種要素：色、受、想、行、識），六數內處（指眼、耳、鼻、舌、身、意六種感覺器官）如是等。『如所知義』者，即于雜染清凈法中真如實性，是名『如所知義』。此復七種，謂流轉真如乃至正行真如。 《六對法第十一卷》云：『盡所有性』者，謂蘊界處（指構成世界的要素：五蘊、十八界、十二處）。『如所有性』者，謂四聖諦（指苦、集、滅、道四條真理）十六行真如（指對四聖諦的十六種觀行），一切行無常（指所有事物都是無常變化的），一切行苦（指所有事物本質上都是痛苦的），一切法無我（指所有事物都沒有永恒不變的自我），涅槃寂靜（指解脫后的平靜狀態），空無愿無相（指對事物本質的理解，超越願望和表象）。何故如是諸教不同者？以此二種隨義不定。或唯染分自相望如九十三，或有為無為相望如六十七。如是等不定故諸論不同。 《四解所作成辨中》云：『諸緣影像所有作意皆得圓滿乃至得轉依故超過影像等』者，此中意即有無分別影像皆未證真皆有影像。入見道（指修行者初次證悟真理的階段）名事邊際盡如所有性。今至無學（指修行達到最高階段，不再需要學習）所作成辨得轉依證圓無漏超過影像則無漏心無影像也。《對法》云：『無分別影像』者，謂圓真證智及后所得者。此從因為名名無分別影像。其實二智以無漏故皆無影像。有無分別或定或慧對法論文雖具而影像文不具。西方既釋有三。此之

【English Translation】 English version Having love-flavor, exhausting all faults, exhausting all liberation. The Sixty-seventh of Three Refuges says: 'Exhausting all' is explained in terms of the eleven aspects of the three times, inner and outer, coarse and fine, etc. If 'Suchness of all' is explained in terms of Suchness (the true nature of things). The Ninety-third of Four Refuges says: 'Suchness of all' refers to the nature of causality of all conditioned dharmas (phenomena) arising from conditions such as ignorance (lack of knowledge), gradually corresponding, and that if this cause is not severed, then that effect is not severed. Because this unsevered cause arises, that unsevered effect arises, knowing this is called 'Suchness of all'. 'Exhausting all' refers to all aspects of conditioned actions arising from conditions such as ignorance, such as the ignorance of the past limit of ignorance, etc. The Fifth of Manifestation of the Five Suchnesses: 'Exhausting knowable nature' refers to exhausting all kinds of differences and boundaries in defiled (impure) and pure dharmas, which is called 'the meaning of exhausting knowable'. Such as the five aggregates (form, feeling, perception, volition, consciousness) in the five numbers, the six internal sense bases in the six numbers, and so on. 'The meaning of knowable' is the true nature of Suchness in defiled and pure dharmas, which is called 'the meaning of knowable'. This is further divided into seven types, namely, the Suchness of transmigration and even the Suchness of correct practice. The Eleventh Volume of the Six Abhidharma says: 'Exhausting all' refers to the aggregates, realms, and sense bases (the elements that constitute the world: the five aggregates, the eighteen realms, and the twelve sense bases). 'Suchness of all' refers to the Four Noble Truths (the four truths of suffering, its origin, its cessation, and the path to its cessation), the sixteen aspects of Suchness (the sixteen aspects of contemplation on the Four Noble Truths), all conditioned things are impermanent (all things are subject to change), all conditioned things are suffering (all things are inherently painful), all dharmas are without self (all things lack a permanent self), Nirvana is quiescent (the state of peace after liberation), emptiness, wishlessness, and signlessness (understanding the essence of things, transcending desires and appearances). Why are these teachings different? Because these two are indefinite in meaning. Either only the defiled part is viewed in its own aspect, as in the Ninety-third, or the conditioned and unconditioned are viewed in relation to each other, as in the Sixty-seventh. Because of such indefiniteness, the treatises differ. In the 'Discrimination of Accomplishment of Actions' in the Four Explanations, it says: 'All mental activities related to the images of conditions are perfected, and even because of attaining transformation, they surpass the images, etc.' The meaning here is that whether there are discriminating images or not, they have not yet realized the truth and all have images. Entering the Path of Seeing (the stage where a practitioner first realizes the truth) is called the limit of things, exhausting the Suchness of all. Now, reaching the stage of No More Learning (the highest stage of practice, where no further learning is needed), the discrimination of accomplishment of actions attains transformation, realizing perfect non-outflow, surpassing images, then the non-outflow mind has no images. The Abhidharma says: 'Non-discriminating images' refers to the wisdom of perfect true realization and what is obtained thereafter. This is named 'non-discriminating images' from the cause. In fact, both wisdoms have no images because they are without outflow. Whether there is discrimination or not, whether it is concentration or wisdom, the Abhidharma texts are complete, but the text on images is incomplete. The West has three interpretations. This

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取義任意。其無漏心有影像云。解釋此文超過影像者此超有漏法執影像。非無漏心無有影像。又無影像義取此文為證。詳彼文如彼論。此文即證因無漏心有影像果無漏心無影像義。結中雲因果相屬事者。即此中行因得果所作成辨事。自下第二別解余經四句。于中先舉遇時問。后明佛答。頡隸伐多此云遇時。獲生佛世故。問有三句。一問為何義故於緣心住。二問住心法用。三問安住心善滿足時。就佛答中。初贊敕聽。第二正答。答中初開四句。次釋后結答三問。開四句者。一或樂作五停凈煩惱行。或樂修蘊界處緣起處非處善巧。或樂解脫三界諸漏。為有是意故。于相稱緣安住其心。二于相似緣安住其心。三于緣無倒安住其心。四能于其中不捨靜慮。此中或樂凈行乃至令心解脫諸漏者。答于初問。于相稱緣安住其心下四句答第二問。依此四句修習成滿。故最後結云名善安住。是答安住之重答第二問。就釋初句中。云若愚其因位果善巧者。十八界門正取十八界種子。因門為義故。對法雲。成就眼界不成眼等故愚因者應觀于界。愚緣住處者。十二處門據增上緣境界緣門生識故。愚緣者應觀于處。若愚無常苦空無我應于緣起處非處善巧安住其心者。緣起與處非處義相揩定。謂善巧知無明生行。行生於識。乃至生生老死名于緣起。

【現代漢語翻譯】 現代漢語譯本：關於『其無漏心有影像云』，意思是解釋此文（超過）影像者，此（超過）有漏法執影像。並非無漏心沒有影像。又有人以『無影像義』來為此文作證。詳細內容請參考相關論述。此文可以證明因位的無漏心有影像，而果位的無漏心沒有影像。結論中說『因果相屬事』，指的是通過修行因位而獲得果位所成就的事。 下面第二部分是分別解釋其他經文中的四句話。首先提出遇時（Kāla，時間）的提問，然後闡明佛陀的回答。『頡隸伐多』（Kālavadatta）在這裡的意思是『遇時』，即獲得出生在佛陀住世的時代的機會。提問有三句：一問為何義故於緣心住？二問住心法用？三問安住心善滿足時？ 在佛陀的回答中，首先讚歎並命令諦聽，然後是正式的回答。回答中首先展開四句，然後解釋並總結回答這三個問題。展開的四句是：一、或者樂於修習五停心觀以對治煩惱；或者樂於修習蘊、界、處、緣起、處非處善巧。二、或者樂於解脫三界諸漏。爲了有這樣的意圖，所以于相稱的緣安住其心。三、于相似的緣安住其心。四、于緣無倒安住其心。五、能于其中不捨靜慮。 這裡，『或者樂於凈行乃至令心解脫諸漏者』，回答了第一個問題。『于相稱緣安住其心』以下的四句回答了第二個問題。依靠這四句修習成就圓滿，所以最後總結說『名善安住』，這是對安住的重申，回答了第二個問題。在解釋第一句中，『若愚其因位果善巧者』，十八界門（Dhatus，界）正是取十八界的種子。因門是爲了說明意義，所以《對法》（Abhidhamma）中說：『成就眼界，不成眼等』，所以愚于因的人應該觀察于界。愚于緣住處的人，十二處門（Ayatanas，處）是根據增上緣（Adhipati Paccaya）和境界緣（Arammana Paccaya）而生識，所以愚于緣的人應該觀察于處。如果愚于無常、苦、空、無我，應該於緣起、處非處善巧安住其心。緣起（Paticcasamuppada，緣起）與處非處（Thana-Thana，可能性與不可能性）的意義相互確定。即善巧地知道無明（Avijja，無明）生行（Sankhara，行），行生於識（Vinnana，識），乃至生老死（Jara-marana，老死），名為緣起。

【English Translation】 English version: Regarding 'Its non-outflow mind has images,' it means that explaining this text (exceeding) images, this (exceeds) the image of defiled dharma attachment. It is not that the non-outflow mind has no images. Furthermore, some people use the 'meaning of no images' to testify to this text. Please refer to the relevant discussions for details. This text can prove that the non-outflow mind in the causal stage has images, while the non-outflow mind in the resultant stage has no images. The conclusion states 'the matter of cause and effect belonging to each other,' which refers to the matter accomplished by obtaining the result through cultivating the cause. The second part below separately explains the four sentences in other scriptures. First, the question of Kāla (time) is raised, and then the Buddha's answer is clarified. 'Kālavadatta' here means 'meeting the time,' that is, obtaining the opportunity to be born in the era when the Buddha lived. There are three questions: First, for what purpose does one dwell in the mind of conditions? Second, what is the function of dwelling in the mind? Third, when does dwelling in the mind become well-fulfilled? In the Buddha's answer, first, he praises and commands to listen attentively, and then gives the formal answer. The answer first unfolds four sentences, and then explains and summarizes the answers to these three questions. The four sentences that unfold are: First, one may be happy to practice the five stopping-mind contemplations to counteract afflictions; or one may be happy to practice the skillful means of aggregates (Skandha), realms (Dhatus), sources (Ayatanas), dependent origination (Paticcasamuppada), and what is possible and impossible (Thana-Thana). Second, one may be happy to liberate from the outflows of the three realms. In order to have such an intention, one dwells one's mind in appropriate conditions. Third, one dwells one's mind in similar conditions. Fourth, one dwells one's mind in conditions without inversion. Fifth, one can not abandon meditative stabilization (Samatha) within them. Here, 'one who is happy to practice pure conduct and even liberate the mind from all outflows' answers the first question. The four sentences below 'dwelling one's mind in appropriate conditions' answer the second question. Relying on these four sentences to cultivate and achieve fulfillment, so the final conclusion says 'named well-dwelling,' which is a reiteration of dwelling, answering the second question. In explaining the first sentence, 'if one is ignorant of the skillful means of the causal stage and the resultant stage,' the eighteen Dhatus (realms) precisely take the seeds of the eighteen realms. The causal gate is to explain the meaning, so the Abhidhamma (Higher Doctrine) says: 'Accomplishing the eye realm, not accomplishing the eye, etc.,' so one who is ignorant of the cause should observe the realms. One who is ignorant of the dwelling place of conditions, the twelve Ayatanas (sources) are based on the dominant condition (Adhipati Paccaya) and the object condition (Arammana Paccaya) to generate consciousness, so one who is ignorant of the conditions should observe the sources. If one is ignorant of impermanence (Anicca), suffering (Dukkha), emptiness (Sunyata), and no-self (Anatta), one should dwell one's mind skillfully in dependent origination (Paticcasamuppada) and what is possible and impossible (Thana-Thana). The meanings of dependent origination and what is possible and impossible are mutually determined. That is, skillfully knowing that ignorance (Avijja) gives rise to volitional formations (Sankhara), volitional formations give rise to consciousness (Vinnana), and even old age and death (Jara-marana) are called dependent origination.

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善巧知真實義愚。及以善行能引識等。乃至生於人天生老死支名是處。若感惡趣生老死支名為非處。故於緣起及處非處善巧。即如有為有漏苦空及以無常無我。若樂通達及樂解脫等者。景雲。謂若樂通達世出世因果及樂解脫三界有漏身等。即于苦等四諦安住其心。基云。若樂通達者。謂斷欲界欲。又謂入見道。及樂解脫等下是名修道。見相似緣住心中。意謂彼苾芻在定心中。于彼散心先所知事為欲簡擇遍伺察時。由先散心所有見聞覺知增上力故。令定心作意分別而起勝解。問曰。定心起時有所分別自心相分不知散心本所知境。云何今說定心分別曾所知事。為答此問故。云從定心識雖于本所知事不能和合現前觀察。然定心中所變相分與本相似得言分別本所知事。上就所知事辨相似竟。下又於時時間等就能觀心以辨相似。即是數起止觀之行。後起似前名住相似。一切粗重悉皆息滅隨得觸證所依清凈等者。此解四清凈。一身凈。此中號所依。二所緣。三心。四智見清凈。第三引經二頌證成前義。引初頌中。初句重頌后四句中第四句不捨靜慮。第二句頌前四句中第三事邊際性。第三句頌前四句中初二句。第四句頌前四句中第四所作成辨。第二頌中。初句結前四句中前三句改名異說。第二句頌后四句。初樂斷者即是樂解脫諸漏。

【現代漢語翻譯】 現代漢語譯本 對於善巧了知真實意義的愚昧，以及能夠引導意識等善行，乃至生於人天善趣，經歷生老死這些環節，稱之為『處』（處所，合理之處）。如果感受到惡趣的生老死這些環節，則稱之為『非處』（不合理之處）。因此，對於緣起以及處與非處善巧，就如同對於有為、有漏、苦、空以及無常、無我的理解一樣。如果樂於通達和樂於解脫等等。《景雲》中說，如果樂於通達世間和出世間的因果，以及樂於解脫三界有漏之身等等，就是在苦等四諦上安住其心。《基》中說，如果樂於通達，就是斷除欲界的慾望，又說是進入見道。以及樂於解脫等等，以下稱為修道。 在心中見到相似的緣起安住。意思是說，那位比丘在禪定心中，對於先前散亂心所知的事情，爲了想要簡擇、普遍地伺察時，由於先前散亂心所有見聞覺知的增上力的緣故，使得定心生起作意分別，從而產生殊勝的理解。有人問：定心生起時，有所分別的只是自心的相分，並不知道散亂心原本所知的境界，為什麼現在說定心分別曾經所知的事情呢？爲了回答這個問題，所以說，從定心的識雖然不能和原本所知的事情和合，現前觀察，然而定心中所變的相分與原本的相似，所以可以說分別原本所知的事情。上面是從所知的事情來辨別相似，下面又從時間等，就能夠觀察的心來辨別相似，就是多次生起止觀的修行。後起的止觀類似於先前的止觀，稱為安住相似。 一切粗重的煩惱都完全息滅，隨之得到觸證所依的清凈等等。這裡解釋四種清凈：一是身凈，這裡稱為所依；二是所緣凈；三是心凈；四是智見清凈。 第三，引用經文中的兩首偈頌來證明前面的意義。引用第一首偈頌中，第一句是重複頌揚，后四句中的第四句『不捨靜慮』。第二句是頌揚前面四句中的第三句『事邊際性』。第三句是頌揚前面四句中的第一、二句。第四句是頌揚前面四句中的第四句『所作成辨』。 第二首偈頌中，第一句是總結前面四句中的前三句，只是改變名稱，用不同的說法表達。第二句是頌揚後面四句。最初的『樂斷者』就是樂於解脫諸漏。

【English Translation】 English version Skillful knowledge of the true meaning of ignorance, and the good deeds that can lead to consciousness, etc., even to being born in the realms of humans and gods, experiencing the stages of birth, old age, and death, are called 'places' (locations, reasonable places). If one experiences the stages of birth, old age, and death in the evil realms, it is called 'non-places' (unreasonable places). Therefore, being skillful in understanding dependent origination and places and non-places is like understanding conditioned phenomena, defiled phenomena, suffering, emptiness, impermanence, and no-self. If one is fond of understanding and fond of liberation, etc. Jingyun says, if one is fond of understanding the causes and effects of the mundane and supramundane, and fond of liberation from the defiled bodies of the three realms, etc., then one dwells one's mind on the Four Noble Truths such as suffering. Ji says, if one is fond of understanding, it means cutting off the desires of the desire realm, and it also means entering the path of seeing. And being fond of liberation, etc., below is called the path of cultivation. Seeing similar conditions abiding in the mind. This means that the Bhikshu, in the state of meditative concentration, when wanting to select and universally examine the things previously known by the scattered mind, due to the increased power of the perceptions and cognitions of the previous scattered mind, causes the concentrated mind to generate mental activity and discrimination, thereby producing superior understanding. Someone asks: When the concentrated mind arises, it only discriminates the image-aspect of one's own mind and does not know the original realm known by the scattered mind, so why is it now said that the concentrated mind discriminates things that were once known? In order to answer this question, it is said that although the consciousness of the concentrated mind cannot harmoniously and presently observe the originally known things, the image-aspect transformed in the concentrated mind is similar to the original, so it can be said to discriminate the originally known things. The above is distinguishing similarity from the things known, and below is distinguishing similarity from the mind that can observe, such as time, which is the practice of repeatedly arising cessation and contemplation. The later arising cessation and contemplation is similar to the previous cessation and contemplation, and is called abiding similarity. All coarse and heavy afflictions are completely extinguished, and one attains the purity of the basis of contact, etc. This explains the four purities: first, purity of the body, which is called the basis here; second, purity of the object; third, purity of the mind; fourth, purity of wisdom and vision. Third, two verses from the scriptures are cited to prove the previous meaning. In the first verse, the first line is a repeated praise, and the fourth line of the last four lines is 'not abandoning meditative concentration'. The second line praises the third line of the previous four lines, 'the nature of the limit of things'. The third line praises the first and second lines of the previous four lines. The fourth line praises the fourth line of the previous four lines, 'the accomplishment of what has been done'. In the second verse, the first line summarizes the first three lines of the previous four lines, only changing the name and expressing it in different words. The second line praises the last four lines. The initial 'one who delights in cutting off' is one who delights in liberation from all defilements.

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樂修者即是或樂凈行或樂善巧。第三句通頌后四句中第四不捨靜慮中無間殷重修加行故得心清凈智清凈等。第四句還頌前四句中第四句所作成辨。解遍滿訖。自下第二凈行所緣事中。初問次解后結。解中先列五門則是五度觀門。后次第釋。此卷自來但解前二。初解不凈中有三。初泛舉六不凈所緣。二將六不凈所緣除五種貪。三簡今所明。前中先列后釋。朽穢不凈有二。一者依內即觀自身三十六種不凈之物。二者依外則觀他身十六種不凈之事。苦惱不凈即欲界苦受。言受所攝者。謂同時諸身業語業等。下劣不凈則欲界十八界法。觀待不凈則上二界法。煩惱不凈則三界惑。速壞不凈則五取蘊無常。第二明治貪中。初列五貪。一于自身愛慾之貪。二於他身為淫慾事起淫貪。三于欲界外資具貪。四色界貪。五於三界有身起貪。此中泰云。初于內身起欲輕欲故名欲欲。次起欲重貪名欲貪。又於他身初起輕淫故名淫慾。次起重淫故名淫貪。基云。于內身初起欲界微欲故名欲欲。次起欲界重貪故名欲貪。此解同泰。又解。內身是自所欲之法故言于內身。欲于內身欲上起欲則能欲之心此名欲貪。初欲字屬所欲。第二欲字屬能欲。第三欲字結名。二辨相治。先總明治。后別明五法。一治初貪。謂依內不凈治內身貪。二治第二貪。于中初略

【現代漢語翻譯】 現代漢語譯本 樂修者指的是喜歡修習凈行或者喜歡修習善巧方便的人。第三句是總括後面四句，因為第四句『不捨靜慮』中，由於持續不斷地殷重修習加行，所以能夠得到心清凈和智慧清凈等等。第四句則是迴應前面四句中的第四句所成就的辨別。解釋周遍完畢。下面第二部分是關於凈行所緣的事項，首先是提問，然後是解答，最後是總結。解答中先列出五門，這實際上是五度觀門。然後依次解釋。這一卷經文到這裡只解釋了前面兩門。首先解釋不凈觀，其中有三點：一是泛泛地舉出六種不凈所緣；二是將六種不凈所緣用於去除五種貪慾；三是簡要說明現在所要闡明的內容。在第一點中，先列出六種不凈，然後解釋。朽穢不凈有兩種：一種是依于內在，即觀察自身三十六種不凈之物；另一種是依于外在，即觀察他人身體的十六種不凈之事。苦惱不凈指的是欲界的苦受。『受所攝』的意思是，指與苦受同時產生的各種身業、語業等等。下劣不凈指的是欲界的十八界法。觀待不凈指的是色界和無色界的法。煩惱不凈指的是三界的迷惑。速壞不凈指的是五取蘊的無常。 第二部分是闡明對治貪慾的方法，首先列出五種貪慾：一是對自身愛戀的貪慾；二是對他人身體因淫慾之事而產生的淫貪；三是對欲界外在資具的貪慾；四是對**的貪慾；五是對三界有身的貪慾。這裡泰法師說，最初對自身產生慾望，因為慾望輕微所以稱為『欲欲』；其次產生強烈的貪戀，稱為『欲貪』。又對他人身體，最初產生輕微的淫念，所以稱為『淫慾』；其次產生強烈的淫念，所以稱為『淫貪』。窺基法師說，對自身最初產生欲界微小的慾望，所以稱為『欲欲』；其次產生欲界強烈的貪戀，所以稱為『欲貪』。這種解釋與泰法師相同。又解釋說，內在的身體是自己所希望的法，所以說『于內身』。在對內在身體的慾望之上產生慾望，也就是能產生慾望的心，這稱為『欲貪』。第一個『欲』字屬於所希望的，第二個『欲』字屬於能希望的，第三個『欲』字是總結名稱。二是辨別並對治，先總的闡明對治方法，然後分別闡明五種方法。一是對治最初的貪慾，即依靠內在的不凈觀來對治對自身身體的貪慾。二是治理第二種貪慾，其中先簡略地說明。

【English Translation】 English version 'One who delights in practice' refers to one who delights in practicing pure conduct or one who delights in skillful means. The third sentence summarizes the following four sentences, because in the fourth sentence, 'not abandoning meditative concentration,' due to continuous and earnest practice of preparatory actions, one is able to attain purity of mind and purity of wisdom, and so on. The fourth sentence responds to the discernment achieved in the fourth sentence of the preceding four sentences. The explanation is complete and comprehensive. The second part below concerns the objects of pure conduct. First is the question, then the answer, and finally the conclusion. In the answer, five gates are listed first, which are actually the five gates of observation of the perfections (Pāramitā). Then they are explained in order. This scroll only explains the first two gates up to this point. First, explaining the contemplation of impurity, there are three points: first, a general enumeration of the six objects of impurity; second, using the six objects of impurity to remove the five kinds of greed; and third, a brief explanation of what is to be elucidated now. In the first point, the six impurities are listed first, and then explained. Decayed and putrid impurity has two aspects: one is based on the internal, that is, observing the thirty-six impure substances of one's own body; the other is based on the external, that is, observing the sixteen impure aspects of other people's bodies. Suffering and affliction impurity refers to the suffering feelings (duhkha-vedanā) of the desire realm (Kāmadhātu). 'Included in feeling' means referring to the various bodily actions (kāya-karma), verbal actions (vak-karma), and so on that arise simultaneously with suffering feelings. Inferior impurity refers to the eighteen realms (dhātu) of the desire realm. Relative impurity refers to the dharmas of the form realm (Rūpadhātu) and formless realm (Arūpadhātu). Affliction impurity refers to the delusions (kleshas) of the three realms (Tridhātu). Rapidly decaying impurity refers to the impermanence (anitya) of the five aggregates of grasping (pañca-upādānakkhandha). The second part is to elucidate the methods for counteracting greed. First, the five types of greed are listed: first, the greed of love and desire for oneself; second, the lustful greed that arises from lustful matters towards the bodies of others; third, greed for external resources outside the desire realm; fourth, greed for **; fifth, greed for having a body in the three realms. Here, Master Tai says that initially, desire arises towards oneself, and because the desire is slight, it is called 'desire-desire'; secondly, strong attachment arises, which is called 'desire-greed'. Also, towards the bodies of others, initially a slight lustful thought arises, so it is called 'lust-desire'; secondly, a strong lustful thought arises, so it is called 'lust-greed'. Master Kuiji says that initially, a small desire of the desire realm arises towards oneself, so it is called 'desire-desire'; secondly, a strong attachment of the desire realm arises, so it is called 'desire-greed'. This explanation is the same as Master Tai's. It is also explained that the internal body is the dharma that one desires, so it is said 'towards the internal body'. Desire arises on top of the desire for the internal body, that is, the mind that can desire, this is called 'desire-greed'. The first 'desire' belongs to what is desired, the second 'desire' belongs to what can desire, and the third 'desire' is the concluding name. Second, distinguishing and counteracting, first generally elucidating the methods of counteracting, and then separately elucidating the five methods. First, counteracting the initial greed, that is, relying on the internal contemplation of impurity to counteract the greed for one's own body. Second, governing the second type of greed, in which a brief explanation is given first.

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明由外不凈治外身淫貪。次廣辨治淫貪。后引說證成。就廣辨中。初列淫貪有四。一顯色貪。謂愛紅面等色。二形色貪。謂細腰纖指手額高眉等貪。三妙觸貪。四承事貪。后辨相治。若準正理說。骨鎖一觀通治四貪。以骨鎖中無四貪境故。今此論但云治妙觸貪。泰云。若小乘解死緣。初青后變作赤白。今大乘解皮等色赤。除去皮肉色形名變赤。治相貌貪。基復解云。貪白紅顯色以青瘀等對治。于形色起長短方圓等貪。以除去皮肉對治。若小乘雲變赤相者。死屍初青后赤變作赤血身以除形色貪。大乘解先彼皮肉等色赤。除去皮肉形色名變赤也。即變者赤也。下引說證成之。皆依四種憺怕路等者。泰基等同云。以二義解。一置死屍處寂寞無人故名憺怕。往彼處所故名為路。又涅槃寂靜名曰憺怕。作不凈觀能至涅槃故名為路。初憺怕路見彼死屍經於七日鳥等貪啖。以類淫境身亦如是性類。將經證論故云顯示。下之三句一同於此。文相可知。三治第三貪。謂由第二苦惱不凈乃第三下劣不凈。令于外非情貪心清凈。四治第四貪。謂由第四觀行不凈。令於色界貪心清凈。五治第五貪。謂由第五煩惱不凈。及與第六速壞不凈。令於三界有身貪得清凈。是貪行凈行所緣者。第三結也。第三簡取所明中。意如是且約五停觀中。初停能凈貪

行。總說一切貪慾。通對治行。故明六種不凈所緣而已。今此義中。本意唯取朽穢不凈。所餘五種不凈自是其餘能凈貪行所緣。非此所明。第二慈愍即是能凈瞋行。于中先問次解后結。解中有三。初總明慈緣。三品有情平等安樂利益意樂能引三品快樂定地勝解。二引經中四句解釋。三明慈悲與喜緣境不同。前中初明依欲界利益意樂心緣三品人平等利益引定地三品快樂及以勝解。二釋前總句有能緣所緣兩別。三品有情是所緣。欲界中利益意樂及能快樂定勝解是能緣。如是二界能緣總名為慈性分別。欲界者是慈方便。色界者是根本。行者由起慈心平等與樂拔苦。於己身中自能得引上中下品快樂勝解。次引經四句中。初顯於三品所緣利益意樂。二顯利益意樂有三種相。無怨是總無敵無損害是釋。三明所引。第三靜慮已下三種快樂。第四靜慮已上無樂所以不論。四顯能引。快樂定地勝解。又靜此能引快樂定地勝解則與增上意樂作意俱行。下明緣境不同。準彼智論。四無量心併名慈愍觀。此論欲存此義。故辨慈悲喜緣境不同。以舍通故不論其境。

瑜伽論記卷第六(之下終) 大正藏第 42 冊 No. 1828 瑜伽論記

瑜伽論記卷第七(之上)(論本第二十七至第二十八)

釋遁倫集撰

【現代漢語翻譯】 現代漢語譯本：好的。總的來說，一切貪慾都可以通過通用的對治方法來解決。因此，這裡只說明六種不凈觀所緣。現在在這個意義中，本意只取朽穢不凈觀。其餘五種不凈觀自然是其餘能夠凈化貪慾之行的所緣，不是這裡要說明的。第二，慈愍（karuna）就是能夠凈化嗔恚之行。其中先提問，然後解釋，最後總結。解釋中有三個部分。首先，總的說明慈（maitri）的所緣，即以平等安樂利益的意樂對待上、中、下三品有情，能夠引發三品快樂的禪定和勝解。第二，引用經文中的四句來解釋。第三，說明慈、悲（karuna）與喜（mudita）的所緣境界不同。在第一部分中，首先說明依欲界（Kāmadhātu）的利益意樂，以心緣三品人，平等地給予利益，能夠引發禪定中的上、中、下品快樂以及勝解。第二，解釋前面的總句，有能緣和所緣的區別。三品有情是所緣。欲界中的利益意樂以及能夠引發快樂的禪定勝解是能緣。像這樣，兩個界（指欲界和色界）的能緣總名為慈的自性分別。欲界是慈的方便，**是根本。修行者由於生起慈心，平等地給予快樂，拔除痛苦，在自己身上自然能夠得到引發上、中、下品快樂的勝解。接下來引用經文的四句，首先顯示對於三品所緣的利益意樂。第二，顯示利益意樂有三種相：無怨是總說，無敵、無損害是解釋。第三，說明所引發的，是第三禪定以下的這三種快樂。第四禪定以上沒有樂受，所以不討論。第四，顯示能夠引發快樂的禪定和勝解。而且，這種能夠引發快樂的禪定和勝解，是與增上意樂作意共同執行的。下面說明所緣境界的不同。根據《大智度論》（Mahāprajñāpāramitopadeśa），四無量心（catasro 'pramāṇāḥ）都名為慈愍觀。這部論想要保留這個意義，所以辨別慈、悲、喜的所緣境界不同。因為舍（upekṣā）是共通的，所以不討論它的境界。 《瑜伽師地論記》卷第六（下終） 《大正藏》第42冊 No. 1828 《瑜伽師地論記》 《瑜伽師地論記》卷第七（上）（論本第二十七至第二十八） 釋遁倫集撰

【English Translation】 English version: Good. Generally speaking, all greed can be resolved through universal antidotal practices. Therefore, only the six types of impure perceptions are explained here. In this context, the primary intention is to focus solely on the perception of decaying impurity. The remaining five types of impure perceptions naturally serve as objects for other practices that purify greed, and are not the subject of this explanation. Secondly, loving-kindness (maitri) is what purifies anger. In this, there is first a question, then an explanation, and finally a conclusion. The explanation has three parts. First, a general explanation of the object of loving-kindness, which is to treat sentient beings of the superior, middling, and inferior classes with the intention of equal happiness and benefit, which can induce the happiness of the three classes of meditative stabilization and superior understanding. Second, quoting four lines from the sutras for explanation. Third, explaining the difference in the objects of loving-kindness (maitri), compassion (karuna), and joy (mudita). In the first part, it first explains that relying on the intention of benefiting in the desire realm (Kāmadhātu), mentally focusing on the three classes of people, equally giving benefits, can induce the superior, middling, and inferior happiness in meditative stabilization and superior understanding. Second, explaining the preceding general sentence, there is a distinction between the subject and object. The three classes of sentient beings are the object. The intention of benefiting in the desire realm and the meditative stabilization and superior understanding that can induce happiness are the subject. Like this, the subjects of the two realms (referring to the desire realm and the form realm) are collectively called the nature of loving-kindness. The desire realm is the means of loving-kindness, ** is the root. Practitioners, due to generating loving-kindness, equally giving happiness and removing suffering, can naturally obtain the superior understanding that induces superior, middling, and inferior happiness in themselves. Next, quoting the four lines of the sutra, it first shows the intention of benefiting for the three classes of objects. Second, it shows that the intention of benefiting has three aspects: without resentment is the general statement, without enemies and without harm are the explanations. Third, it explains that what is induced is the three types of happiness below the third dhyana. There is no happiness above the fourth dhyana, so it is not discussed. Fourth, it shows the meditative stabilization and superior understanding that can induce happiness. Moreover, this meditative stabilization and superior understanding that can induce happiness operates together with the increased intention of attention. Below, it explains the difference in the objects. According to the Mahāprajñāpāramitopadeśa, the four immeasurables (catasro 'pramāṇāḥ) are all called the contemplation of loving-kindness and compassion. This treatise wants to preserve this meaning, so it distinguishes the objects of loving-kindness, compassion, and joy. Because equanimity (upekṣā) is common, its object is not discussed. Yogācārabhūmi-śāstra-bhāṣya Scroll 6 (End of Lower) Taishō Tripiṭaka Volume 42 No. 1828 Yogācārabhūmi-śāstra-bhāṣya Yogācārabhūmi-śāstra-bhāṣya Scroll 7 (Upper) (Treatise Text 27 to 28) Compiled by Śramaṇa Dunlun

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論本卷第二十七

上來釋五佛觀中初二已訖。自下第三緣起觀。于中初問次解后結。問中緣性即是四緣。緣起即十二支緣。解中初明依四道理推求三世諸行唯有諸法無有作受者。后明由思惟癡心清凈。先中有二。初於三世唯見有行唯法唯事唯因唯果。后依四道理推求。觀待無明等故有行等。無明有唯生行作用。乃至生無假用生於老死。有至教量說有緣起有苦集智現量說證知。對敵論有比量。有佛無佛無明緣行等其性法爾。不由作者受者故。此中唯有無明等諸法能引行等諸法即是緣起。無明等望行等為緣多少即是緣性。第四界差別觀中。初廣解六界性相差別。二若諸慢行已下明我慢者于界差別作意思惟慢心得凈。前中初列六名。二廣解六界即為六段。若依涅槃經。觀十八界名界分別觀。今此明六界者何。基云。此六界通欲色界足故。雖地不足非十八界有此界足。謂此身中內別堅硬所攝等者。硬所攝是地。是地所攝內身根塵為賴耶執受。今此地界大親附於彼執受根塵。此內地大亦為賴耶執受。故云親附執受。下之水等一準於此。外地界中雲非親附非執受者。若內地界親附所依近在本識能有執受。今外地界非。外火能燒村村分等者。景雲。或令燒一村或燒村之一分。故云或村村分等。今後解云。或燒村及村外界。謂除

【現代漢語翻譯】 現代漢語譯本： 論本卷第二十七

上面已經解釋了五佛觀中的前兩個部分。接下來是第三個緣起觀。其中分為提問、解答和總結三個部分。提問部分涉及緣性，即四緣；緣起，即十二支緣。解答部分首先闡明依據四種道理推求三世諸行，發現只有諸法而沒有作者和受者。然後闡明通過思維，癡心得以清凈。前者又分為兩個部分：首先，在三世中只看到有行、有法、有事、有因、有果。其次，依據四種道理進行推求，觀察依賴於無明等，所以才有行等。無明存在，就只能產生行的作用，乃至產生老死，沒有虛假的作用。有至教量說明有緣起，有苦集智現量說明證知。對於敵論，有比量。無論有佛還是無佛，無明緣行等都是其本性，不是由作者或受者所決定的。這裡只有無明等諸法能夠引發行等諸法，這就是緣起。無明等對於行等來說，作為緣的多少就是緣性。第四個是界差別觀，首先廣泛解釋六界的性相差別。其次，如果諸慢行已經開始，就說明我慢者對於界差別進行意思思維，慢心得以清凈。前者首先列出六個名稱，然後廣泛解釋六界，分為六段。如果依據《涅槃經》，觀察十八界稱為界分別觀。現在這裡說明六界是什麼？基的解釋是：這六界貫通欲界，所以足夠了。雖然地界不足，但十八界沒有這種界足夠。所謂此身中內在的堅硬所攝等，堅硬所攝就是地。是地所攝的內在身根塵被阿賴耶識執受。現在這個地界非常親近於被執受的根塵。這個內在的地大也被阿賴耶識執受，所以說親近執受。下面的水等可以參照這個解釋。外地界中說非親附非執受，如果內在的地界親附所依，靠近本識，能夠有執受，那麼外在的地界就不是這樣。外在的火能夠燒燬村莊，或者燒燬村莊的一部分。景的解釋是：或者燒燬一個村莊，或者燒燬村莊的一部分，所以說或者村莊或者村莊的一部分。現在後面的解釋說，或者燒燬村莊以及村莊的邊界，就是排除

【English Translation】 English version: Treatise Volume 27

The above has explained the first two parts of the Five Buddha Contemplation. The following is the third, the Dependent Origination Contemplation. It is divided into three parts: question, explanation, and conclusion. The question part involves the nature of conditions, which is the four conditions; dependent origination, which is the twelve links of dependent origination. The explanation part first clarifies that based on the four reasons for investigating the three periods of time, it is discovered that there are only dharmas and no creator or receiver. Then it clarifies that through thinking, the defiled mind can be purified. The former is divided into two parts: first, in the three periods of time, only actions, dharmas, events, causes, and effects are seen. Second, based on the four reasons, investigation is carried out, observing that depending on ignorance, etc., there are actions, etc. The existence of ignorance can only produce the function of actions, and even produce old age and death, without false functions. There is the teaching of the scriptures that speaks of dependent origination, and there is the direct perception of the wisdom of suffering and its causes that speaks of realization. For opposing arguments, there is inference. Whether there is a Buddha or not, ignorance conditioning actions, etc., is their nature, not determined by the creator or receiver. Here, only dharmas such as ignorance can cause dharmas such as actions, which is dependent origination. The amount of ignorance, etc., as conditions for actions, etc., is the nature of conditions. The fourth is the Contemplation of the Difference of Realms, which first broadly explains the differences in the nature and characteristics of the six realms. Second, if the practices of pride have already begun, it explains that those with pride contemplate the differences of realms, and the mind of pride can be purified. The former first lists the six names, and then broadly explains the six realms, dividing them into six sections. If based on the Nirvana Sutra, observing the eighteen realms is called the Contemplation of the Differentiation of Realms. Now, what are the six realms being explained here? The explanation of Ji is: these six realms penetrate the desire realm, so they are sufficient. Although the earth realm is insufficient, the eighteen realms do not have this realm sufficient. The so-called internal hardness contained in this body, etc., the hardness contained is earth. The internal body roots and dust contained in the earth are grasped by the Alaya consciousness. Now this earth realm is very close to the grasped roots and dust. This internal earth element is also grasped by the Alaya consciousness, so it is said to be close to grasping. The following water, etc., can be referred to this explanation. In the external earth realm, it is said that it is not close or grasped. If the internal earth realm is close to the object of reliance, close to the original consciousness, and can have grasping, then the external earth realm is not like this. The external fire can burn villages, or burn part of a village. The explanation of Jing is: either burn a village, or burn part of a village, so it is said either a village or part of a village. Now the later explanation says, either burn the village and the boundary of the village, which excludes

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糞處等。如律所明。內風界中脅臥風等者。景雲。有人患風唯得脅仰臥名脊臥風。或有患風身病如小刀大刀等割。亦如針刺。或有患風時面生黑點。一一皆如畢缽羅狀。基云。脅臥風等者。此風住脅間而得臥等。有風如下小之刀能傷於人。畢缽羅風者。一如景解。復解畢缽羅即人食畢缽羅也。此風辛楚由如畢缽。外風中雲毗濕婆風者。此云種種巧莊嚴風。如說毗濕羯磨天等名巧天。吠藍婆風者。此云旋風。即是蘇迷盧山間旋嵐猛風也。多羅掌者。西方有一樹。葉狀似棕櫨。截去葉頭但留其掌亦得扇涼。解識界中。初約六識。后云心意識者。通取有漏八識。問如聖人成無漏識等。亦得就彼無漏施設為聖人不。答但可總就無漏五蘊彼說聖人。然不得說無漏識等立六界中。以六界是生本故。離一合想者。即計為我其實諸界為身計為一合之我。今離此想也。即般若經云如來說一合想等者是。第五阿那波那念觀中。初問。次解。后結成其義。解中有二。初略標。后廣釋。前中先解念。后釋所緣。阿那者此云持來。即是入息。波那者此云持去。即是出息。泰云。唐名持息來持息去。下廣釋中。初釋所緣息體。后辨能修習念。前中有其七句。一辨入出息體各有二別。二出因緣。三辨息所依。四明息行。五明所依地。六辨異名。七明修

息觀人有二過患。入息等者。景師解云。入息入時遍內身乃至臍處也。中間入息者。入息滅已出息未生。中間暫時有息相似細風。下明念入息短時緣此中間入息。出息亦爾等者。初從臍出乃至口鼻。或出鼻外是長出息。出息已滅入息未生。從臍至鼻中間暫時有出息相似風。下明念出息短時緣此中間出息。基師云。中間入出息者。謂入出二息中間雖息未入出。其間亦有微細息轉名中間息。昔遠公云。出息從臍暫生至外便滅。入息從於身外而來入身便滅。隨心粗細遠近不定。泰基同云。其息以唯至臍臍下無息路故。更無出處還便乃至從口出及鼻端出也。息有二因緣者。景雲。一牽引業是過去業。二所依風道及諸毛孔所依詫處亦名因緣。泰云。一由往業所引業風。二臍中有小穴或上口鼻。釋所依。云一身二心以要依身心入出息轉如其所應等者。景雲。即是婆沙依身依心隨其宜便。隨其宜便者。有說。嬰孫時息少中年時中老年時多。有說。以四事故名隨宜便。一者依身。二風道通。三毛孔開。四息地粗心現前。若但依身不依心者。二無心定彼息應回。爾時雖有息所依身風道亦通毛孔亦開。唯無粗心現前。故息不回。基云。或依身心或依業或依孔穴。故言如其所應。所應依處皆依也。若唯依身而息轉等者。此中意難非唯依身而息

【現代漢語翻譯】 現代漢語譯本 息觀（Anapanasati）修行者有兩種過患。『入息等者』，景師（Jing Shi，可能是位法師或學者）解釋說，入息進入時遍及全身，甚至到達臍部。『中間入息者』，指入息停止后，出息尚未產生，中間暫時存在一種類似微風的細微氣息。下面所說的念入息短時，就是緣于這種中間入息。『出息亦爾等者』，指氣息最初從臍部發出，直到口鼻，或者從鼻孔呼出，這是長出息。出息停止后，入息尚未產生，從臍部到鼻孔之間暫時存在一種類似微風的出息。下面所說的念出息短時，就是緣于這種中間出息。基師（Ji Shi，可能是位法師或學者）說，『中間入出息者』，指入息和出息之間，雖然氣息停止進入或呼出，但其間仍然有微細的氣息流動，這被稱為中間息。 昔日慧遠大師（Huiyuan，東晉時期佛教領袖）說，出息從臍部暫時產生，到達體外就消失；入息從體外進入身體就消失。氣息的粗細遠近隨心而定。泰基（Taiji，可能是位法師或學者）也認為，氣息只到達臍部，臍部以下沒有氣息通道，所以沒有其他出處，只能從口或鼻端呼出。『息有二因緣者』，景師說，一是牽引業，即過去的業力；二是所依賴的風道和毛孔，所依賴的處所也稱為因緣。泰師說，一是由於往昔業力牽引的業風，二是臍中有**或上口鼻，解釋所依賴之處。『云一身二心以要依身心入出息轉如其所應等者』，景師說，這正是《婆沙論》（Vibhasa）所說的，依身依心，隨其適宜。『隨其宜便者』，有人說，嬰兒時期氣息少，中年時期氣息中等，老年時期氣息多。也有人說，有四種原因導致『隨宜便』：一是依身，二是風道暢通，三是毛孔張開，四是粗心現前。如果只依身不依心，那麼二無心定（可能是指二禪或無心定）時，氣息應該回轉。那時雖然有氣息所依賴的身體，風道也暢通，毛孔也張開，但唯獨沒有粗心現前，所以氣息不迴轉。基師說，或者依身心，或者依業，或者依孔穴，所以說『如其所應』，應該依賴的地方都要依賴。『若唯依身而息轉等者』，這裡的意思難以理解，並非僅僅依靠身體氣息就能流動。

【English Translation】 English version A practitioner of Anapanasati (mindfulness of breathing) has two faults. 『Entering breath, etc.』, Jing Shi (possibly a Dharma master or scholar) explains that when the entering breath enters, it pervades the entire body, even reaching the navel. 『Intermediate entering breath』 refers to the period after the entering breath has ceased but before the exiting breath has arisen, during which there is a temporary, subtle breath resembling a gentle breeze. The following discussion of mindfulness of short entering breaths refers to this intermediate breath. 『Exiting breath is also the same, etc.』, refers to the breath initially arising from the navel and extending to the mouth and nose, or exiting from the nostrils, which is a long exiting breath. After the exiting breath has ceased but before the entering breath has arisen, there is a temporary exiting breath resembling a gentle breeze between the navel and the nose. The following discussion of mindfulness of short exiting breaths refers to this intermediate breath. Ji Shi (possibly a Dharma master or scholar) says, 『Intermediate entering and exiting breaths』 refers to the period between the entering and exiting breaths, during which, although the breath has ceased to enter or exit, there is still a subtle flow of breath, which is called the intermediate breath. In the past, Master Huiyuan (a Buddhist leader during the Eastern Jin Dynasty) said that the exiting breath temporarily arises from the navel and disappears upon reaching the outside of the body; the entering breath comes from outside the body and disappears upon entering the body. The coarseness, fineness, distance, and proximity of the breath depend on the mind. Taiji (possibly a Dharma master or scholar) also believes that the breath only reaches the navel, and there is no breath passage below the navel, so there is no other place for it to exit, and it can only exit from the mouth or nostrils. 『Breath has two causes and conditions』, Jing Shi says that one is the karmic force, which is past karma; the other is the wind passage and pores on which it depends, and the place on which it depends is also called a cause and condition. Tai Shi says that one is the karmic wind drawn by past karma, and the other is the ** in the navel or the upper mouth and nose, explaining the place of dependence. 『It is said that one body and two minds rely on the body and mind for the entering and exiting breaths to turn as appropriate, etc.』, Jing Shi says that this is exactly what the Vibhasa (Abhidharma-mahavibhasa-sastra) says, relying on the body and mind, as appropriate. 『As appropriate』 some say that infants have little breath, middle-aged people have medium breath, and old people have a lot of breath. Others say that there are four reasons for 『as appropriate』: one is relying on the body, two is the wind passage is clear, three is the pores are open, and four is the coarse mind is present. If one only relies on the body and not the mind, then in the second dhyana or non-mind samadhi, the breath should return. At that time, although there is a body on which the breath depends, the wind passage is also clear, and the pores are also open, but only the coarse mind is not present, so the breath does not return. Ji Shi says that either rely on the body and mind, or rely on karma, or rely on the pores, so it is said 『as appropriate』, and all places that should be relied upon should be relied upon. 『If the breath turns only relying on the body, etc.』, the meaning here is difficult to understand, it is not that the breath can flow only relying on the body.

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得轉。如入無心定等時。身在地獄而彼息不轉。故非唯依身而息得轉。若唯依心而息轉等者。此中意難非唯依心而息得轉。若不爾者入無色定彼息應轉故。若唯依身心而轉等者。此中意難亦依孔穴業等而息得轉。非唯依身心。如在母腹中四位時無息義。故論言閉尸等位。息有二行者。入息下行以從鼻口入下向齊處故。出息上行以從齊處上趣口鼻故。二地者。謂以風道毛孔為依地。粗是風道細是毛孔。所依名地。前據因毛孔故息得入出即名因緣。有二過患者。若太緩方便即懈怠惛睡。若太急方便舉息結聚。能生身心不平等苦。自下第二解能修念。于中初開五門。次依門釋。后總結之。若準藏論等有六。謂數隨止觀還凈也。今此初門當彼數也。余門不同。解初門中。先開四句。后解釋之。于中有四。初解四句。二辨勝進算數。三辨鈍利別。四總牒結。初中言以一為一算數者。景雲。初緣入息不觀出息故云出息住念。泰云。此但緣入息。然念從境立名。名入出息住念。以二為一算數者。入出二息合數為一乃至其十。順算數者。即前二數從一至十名順。逆算數者。且如以一為一數中從十數至其一。所謂入十出九入八出七入六出五入四出三入二出一。若依以二為一數者。初入出息為第十。次入出息為第九。次入出息為第八。次入

【現代漢語翻譯】 現代漢語譯本 得轉（可以轉變）。例如進入無心定等狀態時，身體在地獄而呼吸不轉變。所以呼吸的轉變不只是依靠身體。如果呼吸的轉變等只是依靠心，這裡有疑問，呼吸的轉變不只是依靠心。如果不是這樣，進入無色定的時候，呼吸應該轉變。如果呼吸的轉變等只是依靠身心，這裡有疑問，呼吸的轉變也依靠孔穴、業等，不只是依靠身心。例如在母胎中的四種狀態時，沒有呼吸的意義。所以論中說閉尸等狀態，呼吸有兩種執行方式：入息向下執行，因為從鼻口進入後向下到達臍部；出息向上執行，因為從臍部向上到達口鼻。二地指的是以風道和毛孔作為依靠的處所。粗的是風道，細的是毛孔。所依靠的叫做地。前面根據毛孔，所以呼吸能夠進入和出去，就叫做因緣。有兩種過患：如果方法太緩慢，就會懈怠昏睡；如果方法太急促，呼吸就會結聚，能夠產生身心不平等的痛苦。下面第二部分解釋如何修習正念。其中先開啟五個門徑，然後根據門徑來解釋，最後總結。如果按照藏論等，有六個門徑，即數、隨、止、觀、還、凈。現在這第一個門徑相當於藏論中的『數』。其餘的門徑不同。解釋第一個門徑中，先開啟四句，然後解釋。其中有四個部分：首先解釋四句，其次辨別勝進算數，再次辨別鈍利差別，最後總括總結。首先解釋四句，說『以一為一算數』，景雲說：『最初緣于入息，不觀察出息，所以說出息住念。』泰云說：『這只是緣于入息，然而念從境界而立名，名為入出息住念。』『以二為一算數』，入息和出息合起來算作一個，乃至算到十。『順算數』，就是前面兩種算數，從一數到十，叫做順。『逆算數』，例如以一為一的算數中，從十數到一，即入十、出九、入八、出七、入六、出五、入四、出三、入二、出一。如果按照以二為一的算數，最初的入出息為第十，其次的入出息為第九，其次的入出息為第八，其次的入

【English Translation】 English version It can be transformed. For example, when entering a state of no-mind concentration, the body is in the lower realm, but the breath does not change. Therefore, the transformation of breath does not solely rely on the body. If the transformation of breath, etc., relies only on the mind, there is a question here: the transformation of breath does not solely rely on the mind. If it were not so, when entering the formless concentration, the breath should change. If the transformation of breath, etc., relies only on body and mind, there is a question here: the transformation of breath also relies on orifices, karma, etc., not just on body and mind. For example, in the four stages in the mother's womb, there is no meaning of breath. Therefore, the treatise says that in the state of a closed corpse, etc., breath has two modes of operation: inhalation moves downward, because it enters from the nose and mouth and goes down to the navel; exhalation moves upward, because it goes from the navel up to the mouth and nose. The 'two grounds' refer to the wind channels and pores as the places of reliance. The coarse one is the wind channel, and the fine one is the pore. What is relied upon is called 'ground'. The previous statement is based on the pores, so breath can enter and exit, which is called 'cause and condition'. There are two faults: if the method is too slow, there will be laziness and drowsiness; if the method is too rapid, the breath will congeal, which can produce unequal suffering of body and mind. The second part below explains how to cultivate mindfulness. Among them, first open five gates, then explain according to the gates, and finally summarize. According to the 藏論 (Zang Lun, a Tibetan treatise), there are six gates, namely counting, following, stopping, observing, returning, and purifying. Now, this first gate is equivalent to 'counting' in the 藏論 (Zang Lun). The other gates are different. In explaining the first gate, first open four phrases, and then explain them. There are four parts: first explain the four phrases, second distinguish the superior and progressive counting, third distinguish the differences between dull and sharp, and finally summarize. First explain the four phrases, saying 'counting one as one', 景雲 (Jing Yun, a commentator) says: 'Initially focusing on inhalation, not observing exhalation, so it is said that exhalation dwells in mindfulness.' 泰云 (Tai Yun, another commentator) says: 'This only focuses on inhalation, but the name of mindfulness is established from the object, called mindfulness of inhalation and exhalation.' 'Counting two as one', inhalation and exhalation are counted as one, up to ten. 'Forward counting' is the previous two counting methods, counting from one to ten, called forward. 'Reverse counting', for example, in the counting of one as one, counting from ten to one, that is, inhale ten, exhale nine, inhale eight, exhale seven, inhale six, exhale five, inhale four, exhale three, inhale two, exhale one. If according to the counting of two as one, the initial inhalation and exhalation is the tenth, the next inhalation and exhalation is the ninth, the next inhalation and exhalation is the eighth, the next inha

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出息為第七乃至第一。問曰。但作順數即得何假逆數。解云。本為制持多尋伺故作算數觀。今作多門數于氣息。或一或多或順或逆。調伏尋伺令不得起。故作此觀。泰云。順數至十已不數十一無數九。次言八乃至二。次言一。故名逆數。婆沙無此。問此念一向緣現在境。云何從第十逆數過去九八七等。三藏云。但假想觀數十。次九乃至於一。不緣過去九八等體以為逆數。第二辨勝進算數中。謂若依以一為一算數。今時或合入出二息為一數至其十。或合一入二出第三入為一數至其十。乃至漸增。總合五十入息五十出息。合一百息為一數至其十。若依以二為一算數。初合二入二出四息為一數至其十。乃至增至一百入一百出有二百息。總合為一數至其十。如是勤修數息念者。十十是百數以為一乃至滿十。何故從一數俱至十。由此以十為一算數。于其中間心無散亂。齊此名已串修習。泰云。初以百為一數至第十。即是十百名千。又以十十百為一故云十十數為一。漸次數之乃至滿十即是萬也。十個十百故云十十。又此勤修數息念者等者。謂從一數之未滿十來於中錯亂。應舍不數。還從一起。若時算數極串習故。乃至先於入息有能取轉者。有時知有。入息滅已於息空位有能取轉者。無時知無。次於出息已下。于彼出息知有知無。如

【現代漢語翻譯】 現代漢語譯本 出息從第七數到第一。問：只用順數就可以，為什麼還要用逆數？答：本來是爲了制止過多尋伺，所以才做算數觀。現在對氣息進行多種方式的計數，或者一次一個，或者一次多個，或者順數，或者逆數，都是爲了調伏尋伺，使它不能生起。泰法師說：順數到十之後，就不數十一，也不數九，接著說八，一直到二，最後說一，所以叫做逆數。《婆沙論》中沒有這種說法。問：這種念只緣于現在的境界，怎麼能從第十逆數到過去的九、八、七等呢？三藏法師說：只是假想地觀想數字，從十開始，然後是九，一直到一，並不是緣於過去的九、八等的實體來進行逆數。 第二，辨別勝進算數，就是說，如果依據以一為一的算數，現在可以合併入息和出息兩次呼吸為一數，數到十。或者合併一次入息和兩次出息，以及第三次入息為一數，數到十，乃至逐漸增加，總共合併五十次入息和五十次出息，總共一百次呼吸為一數，數到十。如果依據以二為一的算數，最初合併兩次入息和兩次出息，總共四次呼吸為一數，數到十，乃至增加到一百次入息和一百次出息，總共有兩百次呼吸。總共合併爲一數，數到十。像這樣勤奮地修習數息唸的人，以十個十為一百來計數，直到滿十。為什麼從一數到十呢？因為這樣以十為一算數，在其中間心不散亂。達到這種程度就叫做已經串習修習了。泰法師說：最初以一百為一數，數到第十，就是十個一百，叫做千。又以十個十百為一，所以說十個十數為一。逐漸計數，直到滿十，就是萬。十個十百，所以說十個十。又說，像這樣勤奮地修習數息唸的人等等，就是說，從一數到未滿十的時候，如果中間錯亂了，就應該捨棄不數，重新從一開始。如果算數已經非常串習，乃至先於入息有能取轉的時候，有時知道有入息。入息滅盡之後，在氣息的空位有能取轉的時候，有時知道沒有入息。接著對於出息以下，對於那個出息知道有，知道沒有，就像這樣。

【English Translation】 English version 'The outgoing breath is counted from the seventh to the first. Question: If one can achieve the goal by counting in ascending order, why is it necessary to count in descending order? Answer: Originally, it was to restrain excessive seeking and pondering, hence the practice of arithmetic contemplation. Now, various methods of counting breaths are employed, either one at a time, or multiple at a time, either in ascending or descending order, all to subdue seeking and pondering, preventing them from arising. Master Tai said: After counting to ten in ascending order, one does not count eleven, nor does one count nine. Instead, one says eight, down to two, and finally one. Therefore, it is called counting in descending order. This is not found in the Vibhasa. Question: This mindfulness only focuses on the present moment. How can one count backward from the tenth to the past nine, eight, seven, etc.? The Tripitaka master said: One merely imagines and contemplates the numbers, starting from ten, then nine, down to one. One does not focus on the past entities of nine, eight, etc., to count backward. Secondly, distinguishing the superior progressive counting means that if one relies on counting one as one, one can now combine the incoming and outgoing breaths as one count, up to ten. Or, one can combine one incoming breath and two outgoing breaths, and the third incoming breath as one count, up to ten, and so on, gradually increasing. In total, combine fifty incoming breaths and fifty outgoing breaths, totaling one hundred breaths as one count, up to ten. If one relies on counting two as one, initially combine two incoming breaths and two outgoing breaths, totaling four breaths as one count, up to ten, and so on, increasing to one hundred incoming breaths and one hundred outgoing breaths, totaling two hundred breaths. Combine them all as one count, up to ten. Those who diligently practice mindfulness of breathing in this way count ten tens as one hundred, up to ten. Why count from one to ten? Because by counting ten as one, the mind is not scattered in between. Reaching this level is called having practiced and become familiar. Master Tai said: Initially, count one hundred as one, up to the tenth, which is ten hundreds, called a thousand. Also, count ten ten-hundreds as one, so it is said that ten ten-numbers are one. Gradually count them, up to ten, which is ten thousand. Ten ten-hundreds, hence the saying ten tens. Furthermore, 'those who diligently practice mindfulness of breathing,' etc., means that if one makes a mistake while counting from one to less than ten, one should abandon the count and start again from one. If the counting becomes extremely familiar, to the point that when there is an ability to grasp and turn in the incoming breath, one sometimes knows there is an incoming breath. After the incoming breath ceases, when there is an ability to grasp and turn in the empty space of the breath, one sometimes knows there is no incoming breath. Then, regarding the outgoing breath and so on, one knows there is an outgoing breath, and one knows there is not, just like that.'

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是展轉相續流注乃至令心安住者。上來所辨眾多觀行展轉相續乃至令心安住。于入出息應正隨行應審了達者。于入出息單數複數或順或逆若無錯亂應正隨行。若有錯亂應審了達。于入出息及二中間若轉若還分位差別皆善覺了者。若入出息起時名若轉。中聞已滅后復未生名為若還。如此轉還分位差別皆善覺瞭如是名為算數修習。第三辨鈍利別中。謂若鈍根者。為說算數令心安住。若異算數即為惛沈等之所纏擾。若利根者。若為說算數亦能速疾無間了達能不愛樂。第四總牒結中。若依景釋。次第牒前。眾多加行為因緣故得身心輕安證一境性。故知上來眾多觀並是聞思及俱生慧因。此修習得未至定名一境性也。謂言若是處轉者。牒結上以一為一等四種算數之義也。若乃至轉者。結上勝進算數也。若如所轉者。結上錯亂應退還從一起。若時而轉者。結上若時算數極串習故知有知無等。於此一切由安住念等者。結上如是展轉相續流注乃至令心安住等也。泰云。諸孔穴處名若是處轉。入身乃至臍輪名乃至轉。如出入息名若如所轉。出入息相續長短時分名若時而轉。備云。若入息始從鼻孔終至臍輪。若出息始從臍處至於鼻孔。名若是處轉。入息從鼻漸漸至臍。出息從臍漸漸至鼻。名若乃至轉。即入出息從鼻孔轉時處能隨汝出入二息所

【現代漢語翻譯】 現代漢語譯本 『是展轉相續流注乃至令心安住者』：這是說，前面所辨析的眾多觀行，要輾轉相續，直到令心安住。 『于入出息應正隨行應審了達者』：對於入息和出息，無論是單數還是複數，無論是順向還是逆向，如果沒有錯亂，就應該正確地隨行；如果有了錯亂，就應該審慎地了達。 『于入出息及二中間若轉若還分位差別皆善覺了者』：如果入息和出息開始的時候叫做『轉』，中間氣息已滅，之後尚未生起的時候叫做『還』，對於這樣的『轉』和『還』，以及它們的分位差別，都能夠很好地覺了。像這樣就叫做算數修習。 第三部分辨別鈍根和利根的差別。對於鈍根的人，要為他們講說算數，使他們的心能夠安住；如果不是算數，他們的心就會被惛沈等煩惱所纏繞。對於利根的人，即使為他們講說算數，他們也能迅速無間地了達，並且不會因此而產生愛樂。 第四部分是總的歸納總結。如果依據景釋的解釋，就是依次地歸納前面的內容：因為有眾多的加行作為因緣，所以能夠得到身心輕安，證得一境性。因此可知，前面所說的眾多觀行，都是聞思以及俱生慧的因。通過這樣的修習，可以得到未至定，也就是所謂的一境性。『謂言若是處轉者』，這是歸納總結前面以一為一等四種算數之義。『若乃至轉者』，這是總結前面勝進算數。『若如所轉者』，這是總結前面如果出現錯亂，就應該退回來，從一開始。『若時而轉者』，這是總結前面如果長時間算數，極度串習，因此知道有知無等。『於此一切由安住念等者』，這是總結前面像這樣輾轉相續流注，乃至令心安住等等。泰云說：『諸孔穴處名若是處轉，入身乃至臍輪名乃至轉，如出入息名若如所轉，出入息相續長短時分名若時而轉。』備云說：『如果入息開始從鼻孔到臍輪，出息開始從臍輪到鼻孔，叫做『若是處轉』。入息從鼻子漸漸到臍，出息從臍漸漸到鼻子，叫做『若乃至轉』。也就是入息和出息從鼻孔轉動的時候，能夠隨著你的出入二息所處的處所。』

【English Translation】 English version 'Is the continuous flow of transformation until the mind is stabilized': This means that the numerous contemplations described earlier should be continuously practiced until the mind is stabilized. 'One should correctly follow and thoroughly understand the incoming and outgoing breaths': Regarding incoming and outgoing breaths, whether they are singular or plural, whether they are forward or backward, if there is no confusion, one should correctly follow them; if there is confusion, one should thoroughly understand it. 'One should be well aware of the differences in the stages of turning and returning in the incoming and outgoing breaths and the intervals between them': If the incoming and outgoing breaths begin, it is called 'turning'; when the breath has ceased in the middle and has not yet arisen again, it is called 'returning'. One should be well aware of the 'turning' and 'returning' and the differences in their stages. This is called the practice of counting. The third part distinguishes between dull and sharp faculties. For those with dull faculties, counting should be explained to stabilize their minds; if it is not counting, their minds will be entangled by torpor and other afflictions. For those with sharp faculties, even if counting is explained to them, they can quickly and uninterruptedly understand it and will not develop attachment to it. The fourth part is a general summary. According to Jing Shi's explanation, it is a sequential summary of the previous content: because there are numerous additional practices as causes and conditions, one can obtain lightness of body and mind and realize one-pointedness. Therefore, it can be known that the numerous contemplations mentioned earlier are the causes of hearing, thinking, and innate wisdom. Through such practice, one can attain the Unborn Samadhi, which is also called one-pointedness. 'What is meant by 'if it turns at a place' is a summary of the meaning of the four types of counting, such as taking one as one. 'If it turns until' is a summary of the progressive counting. 'If it turns as it does' is a summary of the previous statement that if there is confusion, one should retreat and start from the beginning. 'If it turns at a time' is a summary of the previous statement that if one counts for a long time and becomes extremely familiar with it, one will know whether there is knowledge or not. 'In all of this, due to abiding in mindfulness, etc.' is a summary of the previous statement that it flows continuously until the mind is stabilized, etc. Taiyun said: 'The places of all the holes are called 'if it turns at a place', entering the body until the navel is called 'if it turns until', like the incoming and outgoing breaths is called 'if it turns as it does', the continuous length and duration of the incoming and outgoing breaths is called 'if it turns at a time'.' Bei Yun said: 'If the incoming breath starts from the nostrils to the navel, and the outgoing breath starts from the navel to the nostrils, it is called 'if it turns at a place'. The incoming breath gradually goes from the nose to the navel, and the outgoing breath gradually goes from the navel to the nose, it is called 'if it turns until'. That is, when the incoming and outgoing breaths turn from the nostrils, you can follow the place where your incoming and outgoing breaths are located.'

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行之處。名若如所轉。出入二息無心定時不得而轉。此餘位轉。我隨行時轉。名若時而轉。基又云。若是所轉者。牒上諸孔穴。即粗孔細孔等也。即息於此處轉也。若乃至轉者。即牒從齊孔穴乃至齊處。即息入身乃至齊處轉也。若如所轉者。牒上入出息以一為一等。其餘息時如所順逆等轉也。若時而轉者。即牒上若時行者以一為一等乃至十十為一。時節長短相續等名時而轉。即爾所時數息應轉也。后成就故不牒。第二解悟蘊修習中。初總辨悟入。云于所取能取二事思惟悟入諸蘊者。思惟所取入出息體及所依身悟入色蘊。思惟能取念入出息同時四蘊即是悟入余之四蘊。云何悟入已下次別明悟入。泰云。如眼識緣青是名證量。同時有想想無用也。起尋求心此青非黃。還是共相。緣假法故。是名比量。若言此極微體是青。青為體故是證量境。不通諸青。故是自相。若言此非非青。離青之外無別非非青。故是假法名比量境。非非青義遍一切青。故名共相。又此青青為體。體不相遍。故是自相名證量境。非非青無無。體遍一切。故是共相。了此共相名等了作意思惟悟入想蘊。此想同時定有識受。然用微劣故不說也。第三悟入緣起中。先總后別。別中初尋求入出息體依緣身心。次尋身心依緣命根。此三即是中際生老死體。同時強弱

【現代漢語翻譯】 現代漢語譯本 行之處：指的是氣息執行的處所。 『名若如所轉』：意思是說，氣息的執行好像是隨著處所而轉移。 『出入二息無心定時不得而轉。此餘位轉。我隨行時轉。名若時而轉』：如果出入的兩次呼吸沒有用心去定時，就不能隨著處所而轉移。這是其餘處所的轉移。我的氣息隨著行走的時候轉移，這叫做隨著時間而轉移。 基又云：若是所轉者。牒上諸孔穴。即粗孔細孔等也。即息於此處轉也。若乃至轉者。即牒從齊孔穴乃至齊處。即息入身乃至齊處轉也。若如所轉者。牒上入出息以一為一等。其餘息時如所順逆等轉也。若時而轉者。即牒上若時行者以一為一等乃至十十為一。時節長短相續等名時而轉。即爾所時數息應轉也。后成就故不牒。 第二解悟蘊修習中： 初總辨悟入：首先總的辨別領悟和進入。 云于所取能取二事思惟悟入諸蘊者：意思是說，對於所取（入出息的本體）和能取（能念入出息的念頭）這兩件事進行思考，從而領悟和進入諸蘊（skandha）。 思惟所取入出息體及所依身悟入色蘊（rupa-skandha）：通過思考所取的入出息的本體以及作為其所依的身，來領悟和進入色蘊。 思惟能取念入出息同時四蘊即是悟入余之四蘊：通過思考能取念入出息的同時存在的四蘊，就是領悟和進入其餘的四蘊。 云何悟入已下次別明悟入：下面分別說明如何領悟和進入。 泰云：如眼識緣青是名證量。同時有想想無用也。起尋求心此青非黃。還是共相。緣假法故。是名比量。若言此極微體是青。青為體故是證量境。不通諸青。故是自相。若言此非非青。離青之外無別非非青。故是假法名比量境。非非青義遍一切青。故名共相。又此青青為體。體不相遍。故是自相名證量境。非非青無無。體遍一切。故是共相。了此共相名等了作意思惟悟入想蘊（samjna-skandha）：明白了這種共相，就叫做通過等了作意來思考和領悟進入想蘊。 此想同時定有識受。然用微劣故不說也：這種想的同時一定有識（vijnana）和受（vedana），但是作用很微弱，所以沒有說。 第三悟入緣起中： 先總后別：先總的說，然後分別說明。 別中初尋求入出息體依緣身心：在分別說明中，首先尋求入出息的本體所依賴的因緣是身和心。 次尋身心依緣命根：其次尋求身和心所依賴的因緣是命根。 此三即是中際生老死體：這三者就是中間階段的生老死的本體。 同時強弱：同時存在著強弱。

【English Translation】 English version 『The place of movement』: refers to the place where the breath moves. 『Name if as moved』: means that the movement of breath seems to shift with the place. 『The two breaths of entering and exiting cannot be moved without mind and fixed time. This is the movement of other positions. I move with the time of walking. The name is if moved by time』: If the two breaths of entering and exiting are not timed with the mind, they cannot be moved with the place. This is the movement of other places. My breath moves with the time of walking, which is called moving with time. Ji also said: 'If it is what is moved, refer to the holes above, that is, the coarse holes and fine holes, etc. That is, the breath moves here. If even to move, that is, refer from the Qi hole to the Qi place. That is, the breath enters the body and even moves to the Qi place. If as moved, refer to the above entering and exiting breath as one by one, etc. The rest of the breath time is like the forward and reverse movement, etc. If moved by time, refer to the above if the time walker takes one as one, etc. up to ten tens as one. The length of time is continuous, etc. is called moving by time. That is, the number of breaths should be moved at that time. It is not referred to because of later achievements.' Second, in understanding and practicing the skandhas (khandha): First, generally distinguish understanding and entering: First, generally distinguish understanding and entering. It is said that thinking about the two things of what is taken and what can be taken to understand and enter the skandhas: It means that thinking about the two things of what is taken (the essence of entering and exiting breath) and what can be taken (the thought of being able to think about entering and exiting breath) to understand and enter the skandhas. Thinking about what is taken, the essence of entering and exiting breath, and the body on which it depends to understand and enter the rupa-skandha: By thinking about the essence of entering and exiting breath that is taken and the body on which it depends, one can understand and enter the rupa-skandha. Thinking about the four skandhas that exist at the same time as the thought of being able to think about entering and exiting breath is to understand and enter the remaining four skandhas: By thinking about the four skandhas that exist at the same time as the thought of being able to think about entering and exiting breath, one can understand and enter the remaining four skandhas. How to understand and enter, then explain separately how to understand and enter: Tai said: 'For example, eye consciousness (vijnana) is related to blue, which is called proof. At the same time, there is no use in thinking. The mind arises to seek that this blue is not yellow. It is still a common phase. Because it is related to false dharma. This is called comparison. If it is said that this extremely subtle body is blue. Because blue is the body, it is the realm of proof. It does not apply to all blues. Therefore, it is its own phase. If it is said that this is not non-blue. There is no other non-non-blue outside of blue. Therefore, it is a false dharma and is called the realm of comparison. The meaning of non-non-blue pervades all blues. Therefore, it is called a common phase. Also, this blue is the body. The body does not pervade each other. Therefore, it is its own phase and is called the realm of proof. Non-non-blue has no non. The body pervades everything. Therefore, it is a common phase. Understanding this common phase is called thinking and entering the samjna-skandha through equal intention.' At the same time as this thought, there must be consciousness and feeling. However, the function is weak, so it is not mentioned: At the same time as this thought, there must be vijnana and vedana, but the function is very weak, so it is not mentioned. Third, in understanding the arising of conditions: First general and then separate: First generally, then explain separately. First seek the body of entering and exiting breath depending on the body and mind: In the separate explanation, first seek the body of entering and exiting breath depending on the body and mind. Then seek the body and mind depending on the life force: Then seek the body and mind depending on the life force. These three are the body of birth, old age, and death in the middle stage: These three are the body of birth, old age, and death in the middle stage. Strength and weakness at the same time: Strength and weakness exist at the same time.

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以分能生所生。復求現在命根。從前際諸行所生。復尋此行。從無明生。前際十因略舉初二無明與行。上來舉果尋因逆次第竟。自下順次。如是了知無明依緣先行乃至身心依緣彼息。上來於起作分悟入緣起。又能了知無明滅故行滅等。復就寂滅分中悟入緣起。第四悟入聖諦中。初悟入苦諦四理。謂無常苦空無我。了知此苦從貪所生悟入集諦。又正悟入生苦貪愛。無餘永斷悟入滅道。第五十六勝行中文分為三。初牒前總標。次釋。后結。初即為斷修惑故復進修十六勝行。言勝行者有何義耶。昔遠公述。八因緣故名勝行。備法師云。是智慧性不共外道故名勝行。今解。勝前見道故名勝行。釋中先列后解。列中準正理論引經列十七念。初總后別別有十六。此論亦爾。基云。此中初總緣念住。若長若短下方別舉十六。下問中方解。十六依四念住。古來四四配之。一觀息長。二觀息短。三觀息遍身。四息除身行。此四觀身。五觀喜入出息。六觀樂入出息。七觀心行入出息。八觀息除心行入出息。此四觀受。九觀心入出息。十觀喜悅心息。十一觀制持心息。十二觀解脫心息。此四觀心。十三觀無常息。十四觀斷息。十五觀離欲息。十六觀滅息。此四觀法。解中初彰修分齊。謂學見跡已得四念住等三十七菩提分法。于息所緣作意進修

【現代漢語翻譯】 現代漢語譯本 以『分能生所生』（區分能生之法和所生之法）為基礎。進一步探求現在的命根，是從前際諸行（過去世的各種行為）所產生的。又追尋這些行為，是從無明（avidyā，對事物真相的無知）而生。前際十因（導致生命輪迴的十個因素）中，這裡簡略地提到了最初的兩個：無明與行。以上是舉果尋因，以逆向的次第進行。 下面是順向的次第。像這樣了知無明依緣而先行，乃至身心依緣于彼而止息。以上是在『起作分』（事物生起和運作的部分）中悟入緣起（pratītyasamutpāda，因緣和合而生）。又能了知無明滅，所以行滅等等。這是就寂滅分（事物寂靜止息的部分）中悟入緣起。 第四，悟入聖諦（āryasatya，佛教的四條真理）中。首先悟入苦諦（duḥkhasatya，關於痛苦的真理）的四種道理，即無常（anitya，事物變化無常）、苦（duḥkha，痛苦的本質）、空（śūnyatā，事物沒有不變的實體）和無我（anātman，沒有永恒不變的自我）。了知這些痛苦是從貪（rāga，貪慾）所生，從而悟入集諦（samudayasatya，關於痛苦根源的真理）。又真正悟入生苦的貪愛，無餘永斷，從而悟入滅諦（nirodhasatya，關於滅除痛苦的真理）和道諦（mārgasatya，關於達到滅苦的道路的真理）。 第五，五十六勝行（pañcaṣaṭ-viśiṣṭa-caryā，五十六種殊勝的修行方法）中文分為三部分。首先是承接前文，進行總體的標示。其次是解釋。最後是總結。首先，爲了斷除修惑（bhāvanā-klesha，通過修行才能斷除的煩惱），所以進一步修習十六勝行。所謂的『勝行』，有什麼意義呢？以前遠公（慧遠大師）闡述，因為有八種因緣，所以稱為勝行。備法師說，這是智慧的性質，不與外道（tīrthika，非佛教的修行者）相同，所以稱為勝行。現在的解釋是，勝過之前的見道（darśanamārga，證悟真理的道路），所以稱為勝行。 解釋中，先列出，后解釋。列出時，依據《正理論》（Abhidharmakośa）引用的經文，列出十七念。最初是總的，然後是分別的，分別的有十六種。此論也是這樣。基（窺基大師）說，這裡最初是總的緣念住（smṛtyupasthāna，四念住），無論是長的還是短的，下面才分別舉出十六種。下面的問答中才解釋。十六種是依據四念住。古來用四四來配對。一，觀察息長。二，觀察息短。三，觀察息遍身。四，息除身行。這四種是觀身（kāya，身體）。五，觀察喜入出息。六，觀察樂入出息。七，觀察心行入出息。八，觀察息除心行入出息。這四種是觀受（vedanā，感受）。九，觀察心入出息。十，觀察喜悅心息。十一，觀察制持心息。十二，觀察解脫心息。這四種是觀心（citta，心）。十三，觀察無常息。十四，觀察斷息。十五，觀察離欲息。十六，觀察滅息。這四種是觀法（dharma，事物）。 解釋中，首先彰顯修行的分界。指的是學習見道，已經得到四念住等三十七菩提分法（bodhipākṣikadharma，三十七道品）。對於氣息所緣（ālambana，所緣境）作意（manaskāra，專注），進一步修習。

【English Translation】 English version Based on 'distinguishing the producer from the produced' (separating the causes and effects). Further, seek the present life-root, which arises from the actions of the past. Again, trace these actions back to their origin in ignorance (avidyā). Among the ten causes of the past, the first two, ignorance and action, are briefly mentioned here. The above is tracing the cause from the effect, in reverse order. Below is the forward order. Thus, knowing that ignorance is the condition for action, and so on, until the mind and body rely on it and cease. The above is realizing dependent origination (pratītyasamutpāda) in the 'arising and functioning' aspect. Furthermore, one can know that with the cessation of ignorance, action ceases, and so on. This is realizing dependent origination in the aspect of cessation. Fourth, entering into the understanding of the Noble Truths (āryasatya). First, understanding the four aspects of the Truth of Suffering (duḥkhasatya): impermanence (anitya), suffering (duḥkha), emptiness (śūnyatā), and non-self (anātman). Knowing that this suffering arises from craving (rāga), one enters into the understanding of the Truth of the Origin of Suffering (samudayasatya). Furthermore, truly realizing that craving, which gives rise to suffering, is completely eradicated, one enters into the understanding of the Truth of the Cessation of Suffering (nirodhasatya) and the Truth of the Path to the Cessation of Suffering (mārgasatya). Fifth, the fifty-six superior practices (pañcaṣaṭ-viśiṣṭa-caryā) are divided into three parts. First, connecting with the previous text, a general indication is given. Second, there is an explanation. Finally, there is a conclusion. First, in order to eliminate the afflictions to be abandoned through cultivation (bhāvanā-klesha), one further cultivates the sixteen superior practices. What is the meaning of 'superior practice'? In the past, Yuan Gong (Master Huiyuan) explained that it is called superior practice because of eight conditions. Dharma Master Bei said that it is the nature of wisdom, not shared by non-Buddhists (tīrthika), so it is called superior practice. The current explanation is that it surpasses the previous path of seeing (darśanamārga), so it is called superior practice. In the explanation, first list, then explain. When listing, according to the scriptures cited in the Abhidharmakośa, list seventeen mindfulnesses. The first is general, then specific, with sixteen specific ones. This treatise is also like this. Ji (Master Kuiji) said that the first here is the general mindfulness of the four foundations of mindfulness (smṛtyupasthāna), whether long or short, and the sixteen are listed separately below. The following questions and answers explain it. The sixteen are based on the four foundations of mindfulness. In ancient times, they were paired in fours. One, observe the breath as long. Two, observe the breath as short. Three, observe the breath pervading the body. Four, eliminate bodily activities with the breath. These four are contemplation of the body (kāya). Five, observe joy entering and leaving the breath. Six, observe pleasure entering and leaving the breath. Seven, observe mental activities entering and leaving the breath. Eight, observe eliminating mental activities with the breath. These four are contemplation of feeling (vedanā). Nine, observe the mind entering and leaving the breath. Ten, observe the breath of joyful mind. Eleven, observe the breath of restrained mind. Twelve, observe the breath of liberated mind. These four are contemplation of the mind (citta). Thirteen, observe the breath of impermanence. Fourteen, observe the breath of cessation. Fifteen, observe the breath of detachment. Sixteen, observe the breath of extinction. These four are contemplation of phenomena (dharma). In the explanation, first reveal the boundaries of practice. This refers to learning the path of seeing and having already obtained the thirty-seven factors of enlightenment (bodhipākṣikadharma). With attention (manaskāra) directed towards the breath as the object of focus (ālambana), further cultivate.

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。為斷余結故念言。于念入出息我今能學。二別釋十六。解身四中。三藏云。噓氣吸氣氣息即長。中間入息中間出息暫時名短。覺了遍身息者。初觀息時唯在鼻端。后觀成時能知彼息遍身入出。故得覺名。息除身行者。身行謂出入息。令息除之。名息除身行。受四中。又即如是覺了喜者覺了樂者等者。此中解心行。或有妄念起我我所及慢我當有無色等者。基公解云。此見諦名暫妄念生。非六十二見中見也。若依是六十二見中見者。我當有是常見。何處見諦人起常見。無文修道起常見。今此處即現起何惑也。又此在凡位起。未見諦故無妨。若爾前見諦者作此十六勝行。如何得起常見等。義曰。此十六行凡夫亦作。前言見諦者。據見諦人為論。非通凡夫。其實通凡夫。此起常見等即為證。今解。亦可聖位暫時失念起微。細斷常見等。而非六十二見中收。即以此文證也。心中。又若得根本前三靜慮。彼定已得初靜慮近分未至依定。依此觀察生起十對之心。名覺了心云云。法四中。云又彼先時或依下三靜慮或依未至依定已於奢摩他修瑜伽行者此文即許下三靜慮根本方便並得作數息觀。不同小論唯三近分。欲界中間五地中作斷離滅界者。若依正理第七十二云。斷等三界即分前說無為名解脫以為自體。然三界體約假有異。若約實事

【現代漢語翻譯】 現代漢語譯本：爲了斷除剩餘的煩惱結縛，應專注于唸誦：『我今能夠學習覺知呼吸的出入』。二、分別解釋十六勝行。解釋身念住的四種方法。三藏中說：『呼氣、吸氣，氣息綿長。中間的入息、中間的出息，暫時稱為短促。』覺知氣息遍佈全身，最初觀察呼吸時，只專注于鼻端。後來觀察成熟時，能夠知曉氣息遍佈全身的出入，因此得到『覺』的名稱。『止息身行』，身行指的是出入息，使氣息止息，名為『止息身行』。受念住的四種方法也與此相同。『覺知喜』、『覺知樂』等等，這裡解釋心行。或者有妄念生起，如『我』、『我的』以及傲慢，『我將存在』或『我將不存在』等等。窺基法師解釋說，這種見解在見諦時可能會暫時生起妄念，但並非六十二見中的邪見。如果依據六十二見中的邪見，『我將存在』是常見，哪裡有見諦之人會生起常見呢？沒有在修道時生起常見的道理。現在這裡是當下生起什麼迷惑呢？而且這種情況發生在凡夫位，因為尚未見諦，所以沒有妨礙。如果這樣，之前見諦的人修習這十六勝行，怎麼會生起常見等呢？義凈法師說：這十六勝行凡夫也可以修習。前面說見諦的人，是根據見諦的人來討論，並非普遍適用於凡夫，實際上也適用於凡夫。這裡生起常見等就是證明。現在解釋，也可以是聖位的人暫時失念，生起微細的斷見、常見等，但並非六十二見中所包含的。就用這段經文來證明。心念住中，如果得到根本定的前三個靜慮，他們已經得到了初靜慮的近分定和未至定，依靠這些禪定來觀察生起十種對治之心，名為『覺知心』等等。法念住中，又說：『他們先前或者依靠下三靜慮，或者依靠未至定，已經對奢摩他修習瑜伽行』，這段經文就允許下三靜慮的根本定和方便定都可以用來修習數息觀，這與小乘論典只允許在三個近分定中修習不同。在欲界、中間界這五地中修習斷、離、滅的境界，如果依據《正理》第七十二卷所說，斷等三種境界，就是分別先前所說的無為法，名為解脫，作為其自體。然而三種境界的體性，從假有的角度來說是不同的，如果從實事的角度來說 English version: To sever the remaining fetters, one should focus on the thought: 'I am now able to learn to be aware of the in-breath and out-breath.' Two, separate explanation of the sixteen aspects. Explanation of the four ways of mindfulness of the body. The Tripiṭaka says: 'Exhaling, inhaling, the breath is long. The in-breath in the middle, the out-breath in the middle, are temporarily called short.' Being aware of the breath throughout the body, initially when observing the breath, one only focuses on the tip of the nose. Later, when the observation is mature, one is able to know that the breath enters and exits throughout the body, hence obtaining the name 'awareness'. 'Calming bodily activity', bodily activity refers to the in-breath and out-breath, causing the breath to cease, is called 'calming bodily activity'. The four ways of mindfulness of feeling are also the same as this. 'Aware of joy', 'aware of pleasure', etc., here explains mental activity. Or there may be arising of deluded thoughts, such as 'I', 'mine', and arrogance, 'I will exist' or 'I will not exist', etc. Master Kuiji explains that this view may temporarily arise deluded thoughts at the time of seeing the truth, but it is not a wrong view among the sixty-two views. If according to the wrong view among the sixty-two views, 'I will exist' is a permanent view, where would a person who has seen the truth arise a permanent view? There is no reason to arise a permanent view during cultivation. Now what delusion is arising here at this moment? Moreover, this situation occurs in the position of an ordinary person, because they have not yet seen the truth, so there is no hindrance. If so, how could those who have seen the truth before, practicing these sixteen aspects, arise permanent views, etc.? Master Yijing says: These sixteen aspects can also be practiced by ordinary people. The previous statement about those who have seen the truth is discussed based on those who have seen the truth, not universally applicable to ordinary people, but in reality it is also applicable to ordinary people. The arising of permanent views, etc., is proof of this. Now explaining, it is also possible that a person in the position of a sage temporarily loses mindfulness and arises subtle annihilation views, permanent views, etc., but it is not included in the sixty-two views. This passage is used as proof. In mindfulness of the mind, if one obtains the first three dhyānas (meditative states) of the fundamental dhyāna, they have already obtained the upacāra-samādhi (access concentration) and anāgamya-samādhi (preliminary concentration) of the first dhyāna, relying on these samādhis to observe and arise the ten antidotal minds, called 'awareness of the mind', etc. In mindfulness of the dharma, it is also said: 'They previously either relied on the lower three dhyānas, or relied on the anāgamya-samādhi, and have already practiced yoga practice on śamatha (calm abiding)', this passage allows the fundamental dhyāna and expedient dhyāna of the lower three dhyānas to be used to practice the counting breaths meditation, which is different from the Theravada treatises that only allow practice in the three upacāra-samādhis. In the desire realm, the intermediate realm, these five realms, practicing the states of severance, detachment, and cessation, if according to the seventy-second volume of the Abhidharmakośabhāṣya, the three states of severance, etc., are the previously mentioned unconditioned dharmas, called liberation, as their self-nature. However, the nature of the three states is different from the perspective of provisional existence, if from the perspective of real existence

【English Translation】 English version: To sever the remaining fetters, one should focus on the thought: 'I am now able to learn to be aware of the in-breath and out-breath.' Two, separate explanation of the sixteen aspects. Explanation of the four ways of mindfulness of the body. The Tripiṭaka says: 'Exhaling, inhaling, the breath is long. The in-breath in the middle, the out-breath in the middle, are temporarily called short.' Being aware of the breath throughout the body, initially when observing the breath, one only focuses on the tip of the nose. Later, when the observation is mature, one is able to know that the breath enters and exits throughout the body, hence obtaining the name 'awareness'. 'Calming bodily activity', bodily activity refers to the in-breath and out-breath, causing the breath to cease, is called 'calming bodily activity'. The four ways of mindfulness of feeling are also the same as this. 'Aware of joy', 'aware of pleasure', etc., here explains mental activity. Or there may be arising of deluded thoughts, such as 'I', 'mine', and arrogance, 'I will exist' or 'I will not exist', etc. Master Kuiji explains that this view may temporarily arise deluded thoughts at the time of seeing the truth, but it is not a wrong view among the sixty-two views. If according to the wrong view among the sixty-two views, 'I will exist' is a permanent view, where would a person who has seen the truth arise a permanent view? There is no reason to arise a permanent view during cultivation. Now what delusion is arising here at this moment? Moreover, this situation occurs in the position of an ordinary person, because they have not yet seen the truth, so there is no hindrance. If so, how could those who have seen the truth before, practicing these sixteen aspects, arise permanent views, etc.? Master Yijing says: These sixteen aspects can also be practiced by ordinary people. The previous statement about those who have seen the truth is discussed based on those who have seen the truth, not universally applicable to ordinary people, but in reality it is also applicable to ordinary people. The arising of permanent views, etc., is proof of this. Now explaining, it is also possible that a person in the position of a sage temporarily loses mindfulness and arises subtle annihilation views, permanent views, etc., but it is not included in the sixty-two views. This passage is used as proof. In mindfulness of the mind, if one obtains the first three dhyānas (meditative states) of the fundamental dhyāna, they have already obtained the upacāra-samādhi (access concentration) and anāgamya-samādhi (preliminary concentration) of the first dhyāna, relying on these samādhis to observe and arise the ten antidotal minds, called 'awareness of the mind', etc. In mindfulness of the dharma, it is also said: 'They previously either relied on the lower three dhyānas, or relied on the anāgamya-samādhi, and have already practiced yoga practice on śamatha (calm abiding)', this passage allows the fundamental dhyāna and expedient dhyāna of the lower three dhyānas to be used to practice the counting breaths meditation, which is different from the Theravada treatises that only allow practice in the three upacāra-samādhis. In the desire realm, the intermediate realm, these five realms, practicing the states of severance, detachment, and cessation, if according to the seventy-second volume of the Abhidharmakośabhāṣya, the three states of severance, etc., are the previously mentioned unconditioned dharmas, called liberation, as their self-nature. However, the nature of the three states is different from the perspective of provisional existence, if from the perspective of real existence

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即無差別。云何名為約假有異。謂離貪結名為離界。斷餘八結名為斷界。滅除一切貪等諸結所繫事體名為滅界。何故三界如是差別。謂有漏法總略有三。一者能系而非能染。二者能系亦是能染。三者非二順系染法。斷此三法所證無為如次名為斷等三界。今此大乘不同於彼。問此十六行至於何位方得修作。遠法師云。約通言之。始從異生至無學果並作此觀。若別相說。初四始觀在五停心。成在四念。次八並在于念處位。后四從𤏙至無學果。自下第三解善巧所緣。于中初問次解后結。解中有三。初列五善巧。二次第釋。三以自共相攝五。然此善巧或略或廣文處不同。若依婆沙第六卷說有四善法。謂界處緣起及處非處。若依瑜伽此卷說五善巧。五十七說六善巧。謂於五上加根善巧。顯揚十四說七善巧。更加諦善巧。辨中邊第二卷說有十善巧。一蘊。二界。三處。四緣起。五處非處。六根。七世。八諦。九乘。十有為無為。大菩薩藏經第十七卷說十善巧。一蘊法。二界。三處。四諦。五無礙解。六依趣即依義不依文等四依也。七資糧。八道法即三十七品。九緣起。十一切法遍攝一切有為無為。釋蘊善巧中。云何想蘊謂有相無相等者。緣俗諦想名有相。緣勝義想名無相。又緣依他圓成有體之法名有相。若緣遍計所執無體之法名無

【現代漢語翻譯】 現代漢語譯本 即是無差別。什麼是名為依假施設的差別呢？ 遠離貪慾的煩惱結縛，名為『離界』。斷除其餘八種煩惱結縛，名為『斷界』。滅除一切由貪等各種煩惱結縛所繫的事物本體，名為『滅界』。為什麼這三界有這樣的差別呢？因為有漏法總括起來有三種：第一種是能夠繫縛但不能染污；第二種是既能繫縛也能染污；第三種是既非繫縛也非染污，但順於繫縛和染污之法。斷除這三種法所證得的無為法，依次名為斷界、離界、滅界。現在這部大乘經典不同於他們（小乘）。 問：這十六行觀想，要到什麼位階才能修習？遠法師說：從總的方面來說，從凡夫異生到無學果位都可以修習這種觀想。如果從個別相狀來說，最初的四種觀想開始於五停心觀（Five Stoppages of Mind），成就於四念處（Four Foundations of Mindfulness）。其次的八種觀想都在念處位。最後的四種觀想從暖位（the stage of warmth）到無學果位。 下面第三部分解釋善巧所緣。其中先是提問，然後是解釋，最後是總結。解釋中分為三部分：首先列出五種善巧，其次是次第解釋，最後是用自相和共相來統攝這五種善巧。然而這些善巧，或簡略或廣博，在不同的經文中說法不同。如果依照《婆沙論》（Vibhasa）第六卷所說，有四種善法，即界（dhatu，界）、處（ayatana，處）、緣起（pratītyasamutpāda，緣起）以及處非處（sthāna-asthāna，可能性與不可能性）。如果依照《瑜伽師地論》（Yogācārabhūmi-śāstra）這一卷所說，有五種善巧。第五十七卷說有六種善巧，即在五種善巧之上加上根善巧（indriya-kauśalya，根善巧）。《顯揚聖教論》（Abhisamayālaṃkāra）第十四卷說有七種善巧，更加上諦善巧（satya-kauśalya，諦善巧）。《辨中邊論》（Madhyāntavibhāga-bhāṣya）第二卷說有十種善巧：一、蘊（skandha，蘊），二、界（dhātu，界），三、處（āyatana，處），四、緣起（pratītyasamutpāda，緣起），五、處非處（sthāna-asthāna，可能性與不可能性），六、根（indriya，根），七、世（loka，世），八、諦（satya，諦），九、乘（yāna，乘），十、有為無為（saṃskṛta-asaṃskṛta，有為與無為）。《大菩薩藏經》（Mahāratnakūṭa Sūtra）第十七卷說有十種善巧：一、蘊法（skandha-dharma，蘊法），二、界（dhātu，界），三、處（āyatana，處），四、諦（satya，諦），五、無礙解（pratisaṃvidā，無礙解），六、依趣，即依義不依文等四依（catuḥ-pratisaraṇa，四依），七、資糧（sambhāra，資糧），八、道法，即三十七道品（bodhipākṣika-dharmas，三十七道品），九、緣起（pratītyasamutpāda，緣起），十、一切法遍攝一切有為無為（saṃskṛta-asaṃskṛta，有為與無為）。 解釋蘊善巧中，什麼是想蘊（saṃjñā-skandha，想蘊）？ 謂有相無相等。緣俗諦（saṃvṛti-satya，俗諦）之想名為有相，緣勝義諦（paramārtha-satya，勝義諦）之想名為無相。又緣依他起（paratantra，依他起）、圓成實（parinispanna，圓成實）有體之法名為有相，若緣遍計所執（parikalpita，遍計所執）無體之法名為無相。

【English Translation】 English version They are without difference. What is meant by the difference in provisional designation? 'Leaving the realm' means being free from the bonds of greed. 'Cutting off the realm' means severing the remaining eight bonds. 'Extinguishing the realm' means eliminating the essence of all things bound by greed and other afflictions. Why are these three realms differentiated in this way? Because conditioned dharmas can be broadly categorized into three types: first, those that can bind but not defile; second, those that can both bind and defile; and third, those that neither bind nor defile, but are conducive to binding and defilement. The unconditioned dharma attained by severing these three types of dharmas is successively called the realm of cutting off, the realm of leaving, and the realm of extinguishing. Now, this Mahayana scripture differs from those (of the Hinayana). Question: At what stage can these sixteen aspects of contemplation be practiced? Dharma Master Yuan said: Generally speaking, from ordinary beings to those who have attained the fruit of no-more-learning can practice this contemplation. Specifically speaking, the first four aspects of contemplation begin in the Five Stoppages of Mind (Five Stoppages of Mind) and are accomplished in the Four Foundations of Mindfulness (Four Foundations of Mindfulness). The next eight aspects are all in the stage of the Foundations of Mindfulness. The last four aspects are from the stage of warmth (the stage of warmth) to the fruit of no-more-learning. The third part below explains skillful means regarding objects. Among them, there is first a question, then an explanation, and finally a conclusion. The explanation is divided into three parts: first, listing the five skillful means; second, explaining them in order; and third, encompassing the five with their self-characteristics and common characteristics. However, these skillful means, whether brief or extensive, are described differently in different scriptures. According to the sixth volume of the Vibhasa (Vibhasa), there are four skillful dharmas, namely realms (dhatu, 界), bases (ayatana, 處), dependent origination (pratītyasamutpāda, 緣起), and possible and impossible (sthāna-asthāna, 可能性與不可能性). According to this volume of the Yogācārabhūmi-śāstra (Yogācārabhūmi-śāstra), there are five skillful means. The fifty-seventh volume says there are six skillful means, namely adding the skillful means of faculties (indriya-kauśalya, 根善巧) to the five skillful means. The fourteenth volume of the Abhisamayālaṃkāra (Abhisamayālaṃkāra) says there are seven skillful means, adding the skillful means of truths (satya-kauśalya, 諦善巧). The second volume of the Madhyāntavibhāga-bhāṣya (Madhyāntavibhāga-bhāṣya) says there are ten skillful means: 1. aggregates (skandha, 蘊), 2. realms (dhātu, 界), 3. bases (āyatana, 處), 4. dependent origination (pratītyasamutpāda, 緣起), 5. possible and impossible (sthāna-asthāna, 可能性與不可能性), 6. faculties (indriya, 根), 7. worlds (loka, 世), 8. truths (satya, 諦), 9. vehicles (yāna, 乘), 10. conditioned and unconditioned (saṃskṛta-asaṃskṛta, 有為與無為). The seventeenth volume of the Mahāratnakūṭa Sūtra (Mahāratnakūṭa Sūtra) says there are ten skillful means: 1. aggregate-dharmas (skandha-dharma, 蘊法), 2. realms (dhātu, 界), 3. bases (āyatana, 處), 4. truths (satya, 諦), 5. unobstructed understanding (pratisaṃvidā, 無礙解), 6. reliances, namely relying on the meaning and not on the words, etc., the four reliances (catuḥ-pratisaraṇa, 四依), 7. accumulations (sambhāra, 資糧), 8. dharma of the path, namely the thirty-seven factors of enlightenment (bodhipākṣika-dharmas, 三十七道品), 9. dependent origination (pratītyasamutpāda, 緣起), 10. all dharmas encompassing all conditioned and unconditioned (saṃskṛta-asaṃskṛta, 有為與無為). Explaining the skillful means of aggregates, what is the aggregate of perception (saṃjñā-skandha, 想蘊)? It is said to be with characteristics and without characteristics. Thinking about conventional truth (saṃvṛti-satya, 俗諦) is called having characteristics, and thinking about ultimate truth (paramārtha-satya, 勝義諦) is called without characteristics. Furthermore, thinking about the dependent nature (paratantra, 依他起) and the perfectly established nature (parinispanna, 圓成實), which have substance, is called having characteristics, while thinking about the completely imputed nature (parikalpita, 遍計所執), which has no substance, is called without characteristics.

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相。緣欲界名小相。緣色界名廣大。緣空識處名無量。無諸所有處等是無所有處。識蘊謂心意識。此有兩解。一云。即六識體有集起義名心。有思量籌慮義名意。了別名識。一云。賴耶名心。末那稱意。六識名識。前受想行蘊及此識蘊皆有過去等者。受等四蘊體通三世可知。若緣外塵隨境名外。若緣內身隨境名內。五識相應四蘊名粗。意識相應四蘊名細。四蘊通三性善名好。餘二性名為惡。過未名遠。以未來未生過去已滅不住現身名遠。現在名近。界善巧中。若復于彼十八種法乃至名界善巧者。十八界體正取能生種子以為界。然而文中說眼色識界等十八種法亦名界者。相從亦為界非正界體。故此又言十八種法從別別界別別種子別別種姓生起出現。故知十八種法非正界體。界與種子種姓三種名異體同。同是種子為十八界體。今將了知十八種法種子各別名界善巧。即於四緣中同於因緣而得善巧。處善巧中。謂了十二處能作三緣生於六識。第六識同時增上緣根者即是末那。故論云此生作意為增上緣。亦可意識同時作意數為增上緣。若依此義即意法處二為緣生於意識。謂增上緣及所緣緣不及前釋。緣起中。唯有諸法滋潤諸法等者。滋潤有二。一能潤即愛。二所潤即有及識等。等潤亦二。所潤同前。能潤即取亦可愛取名滋潤。余

【現代漢語翻譯】 現代漢語譯本 相（xiàng）：表象。緣欲界名小相（xiǎo xiàng）：以欲界為緣稱為小相。緣名廣大：以為緣稱為廣大。緣空識處名無量（wú liàng）：以空識處為緣稱為無量。無諸所有處等是無所有處（wú suǒ yǒu chǔ děng shì wú suǒ yǒu chǔ）：無諸所有處等同於無所有處。識蘊（shì yùn）謂心意識：識蘊指的是心、意、識。對此有兩種解釋：一種說法是，六識的本體具有集起之義，稱為心；具有思量籌劃之義，稱為意；了別作用稱為識。另一種說法是，阿賴耶識（ā lài yé shì）稱為心，末那識（mò nà shì）稱為意，六識稱為識。前受（shòu）、想（xiǎng）、行蘊（xíng yùn）及此識蘊皆有過去等者：前面的受、想、行蘊以及這個識蘊都具有過去等時態。受等四蘊體通三世可知：受等四蘊的本體貫通過去、現在、未來三世，這是可以理解的。若緣外塵隨境名外：如果所緣的是外在的塵境，隨順外境，就稱為外。若緣內身隨境名內：如果所緣的是內在的身，隨順內境，就稱為內。五識相應四蘊名粗：與前五識相應的四蘊稱為粗。意識相應四蘊名細：與意識相應的四蘊稱為細。四蘊通三性善名好：四蘊通於三種性質，屬於善性的稱為好。餘二性名為惡：其餘兩種性質的稱為惡。過未名遠：過去和未來稱為遠，因為未來尚未產生，過去已經滅亡，不住于現在的身，所以稱為遠。現在名近：現在稱為近。界善巧中：在界善巧中。若復于彼十八種法乃至名界善巧者：如果對於那十八種法乃至稱為界善巧。十八界體正取能生種子以為界：十八界的本體，正確地取能產生事物的種子作為界。然而文中說眼色識界等十八種法亦名界者：然而文中說眼界、色界、識界等十八種法也稱為界。相從亦為界非正界體：這是從相隨順而稱為界，並非真正的界體。故此又言十八種法從別別界別別種子別別種姓生起出現：所以這裡又說，十八種法是從不同的界、不同的種子、不同的種姓生起出現的。故知十八種法非正界體：因此可知，十八種法並非真正的界體。界與種子種姓三種名異體同：界與種子、種姓這三種名稱不同，但本體相同。同是種子為十八界體：都是種子，作為十八界的本體。今將了知十八種法種子各別名界善巧：現在將要了解十八種法的種子各自不同，稱為界善巧。即於四緣中同於因緣而得善巧：就是在四緣中，等同於因緣而獲得善巧。處善巧中：在處善巧中。謂了十二處能作三緣生於六識：指的是瞭解十二處能夠作為三緣，產生六識。第六識同時增上緣根者即是末那：第六識同時的增上緣根就是末那識。故論云此生作意為增上緣：所以論中說，此生起作意為增上緣。亦可意識同時作意數為增上緣：也可以說意識同時的作意數量為增上緣。若依此義即意法處二為緣生於意識：如果依照這個意義，就是意處和法處二者作為緣，產生意識。謂增上緣及所緣緣不及前釋：指的是增上緣和所緣緣，不如前面的解釋。緣起中：在緣起中。唯有諸法滋潤諸法等者：只有諸法滋潤諸法等等。滋潤有二：滋潤有兩種。一能潤即愛：一是能滋潤的，就是愛。二所潤即有及識等：二是被滋潤的，就是有和識等等。等潤亦二：等同的滋潤也有兩種。所潤同前：被滋潤的和前面相同。能潤即取亦可愛取名滋潤：能滋潤的就是取，也可以說愛和取名為滋潤。余

【English Translation】 English version Xiang (相): Appearance. Yuan yu jie ming xiao xiang (緣欲界名小相): Being conditioned by the desire realm is called 'small appearance'. Yuan ** ming guang da: Being conditioned by ** is called 'vast'. Yuan kong shi chu ming wu liang (緣空識處名無量): Being conditioned by the realm of emptiness and consciousness is called 'immeasurable'. Wu zhu suo you chu deng shi wu suo you chu (無諸所有處等是無所有處): The realm of 'nothing whatsoever' is equivalent to the realm of 'no-thingness'. Shi yun (識蘊) refers to xin yi shi: The skandha of consciousness refers to mind, intellect, and consciousness. There are two interpretations of this: One says that the essence of the six consciousnesses has the meaning of accumulation and arising, which is called 'mind'; it has the meaning of thinking and deliberation, which is called 'intellect'; and the function of discernment is called 'consciousness'. Another says that Alaya-vijnana (阿賴耶識) is called 'mind', Manas-vijnana (末那識) is called 'intellect', and the six consciousnesses are called 'consciousness'. Qian shou xiang xing yun ji ci shi yun jie you guo qu deng zhe: The preceding skandhas of sensation, perception, volition, and this skandha of consciousness all have past, etc. Shou deng si yun ti tong san shi ke zhi: It is understandable that the essence of the four skandhas of sensation, etc., pervades the three times (past, present, and future). Ruo yuan wai chen sui jing ming wai: If what is conditioned is external dust, following the external environment, it is called 'external'. Ruo yuan nei shen sui jing ming nei: If what is conditioned is the internal body, following the internal environment, it is called 'internal'. Wu shi xiang ying si yun ming cu: The four skandhas corresponding to the five consciousnesses are called 'coarse'. Yi shi xiang ying si yun ming xi: The four skandhas corresponding to consciousness are called 'subtle'. Si yun tong san xing shan ming hao: The four skandhas pervade the three natures; that which belongs to the nature of goodness is called 'good'. Yu er xing ming wei e: The remaining two natures are called 'evil'. Guo wei ming yuan: Past and future are called 'distant', because the future has not yet arisen, the past has already ceased, and it does not abide in the present body, so it is called 'distant'. Xian zai ming jin: The present is called 'near'. Jie shan qiao zhong: In the skillfulness of realms. Ruo fu yu bi shi ba zhong fa nai zhi ming jie shan qiao zhe: If, regarding those eighteen kinds of dharmas, it is even called the skillfulness of realms. Shi ba jie ti zheng qu neng sheng zhong zi yi wei jie: The essence of the eighteen realms correctly takes the seed that can produce things as the realm. Ran er wen zhong shuo yan se shi jie deng shi ba zhong fa yi ming jie zhe: However, the text says that the eighteen kinds of dharmas, such as the eye realm, the form realm, and the consciousness realm, are also called realms. Xiang cong yi wei jie fei zheng jie ti: This is called a realm by following the appearance, not the true essence of the realm. Gu ci you yan shi ba zhong fa cong bie bie jie bie bie zhong zi bie bie zhong xing sheng qi chu xian: Therefore, it is also said here that the eighteen kinds of dharmas arise and appear from different realms, different seeds, and different lineages. Gu zhi shi ba zhong fa fei zheng jie ti: Therefore, it can be known that the eighteen kinds of dharmas are not the true essence of the realms. Jie yu zhong zi zhong xing san zhong ming yi ti tong: The three names of realm, seed, and lineage are different, but the essence is the same. Tong shi zhong zi wei shi ba jie ti: All are seeds, serving as the essence of the eighteen realms. Jin jiang liao zhi shi ba zhong fa zhong zi ge bie ming jie shan qiao: Now, understanding that the seeds of the eighteen kinds of dharmas are each different is called the skillfulness of realms. Ji yu si yuan zhong tong yu yin yuan er de shan qiao: That is, in the four conditions, it is the same as the causal condition that obtains skillfulness. Chu shan qiao zhong: In the skillfulness of places. Wei liao shi er chu neng zuo san yuan sheng yu liu shi: It refers to understanding that the twelve places can act as three conditions, giving rise to the six consciousnesses. Di liu shi tong shi zeng shang yuan gen zhe ji shi mo na: The root of the simultaneous dominant condition of the sixth consciousness is Manas-vijnana. Gu lun yun ci sheng zuo yi wei zeng shang yuan: Therefore, the treatise says that the arising of this intention is the dominant condition. Yi ke yi shi tong shi zuo yi shu wei zeng shang yuan: It can also be said that the number of intentions of consciousness at the same time is the dominant condition. Ruo yi ci yi ji yi fa chu er wei yuan sheng yu yi shi: If according to this meaning, it is that the mind-place and the dharma-place are the two conditions that give rise to consciousness. Wei zeng shang yuan ji suo yuan yuan bu ji qian shi: It refers to the dominant condition and the object condition, which are not as good as the previous explanation. Yuan qi zhong: In dependent origination. Wei you zhu fa zi run zhu fa deng zhe: Only dharmas nourish dharmas, and so on. Zi run you er: There are two kinds of nourishment. Yi neng run ji ai: One is the ability to nourish, which is love. Er suo run ji you ji shi deng: The second is what is nourished, which is existence and consciousness, etc. Deng run yi er: Equal nourishment is also of two kinds. Suo run tong qian: What is nourished is the same as before. Neng run ji qu yi ke ai qu ming zi run: What can nourish is grasping, and it can also be said that love and grasping are called nourishment. Yu

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諸煩惱助潤生者名為等潤。十因名能引。二果名所引。故下牒諸行說生老死。亦可十二緣起皆名諸行。親生名因。助辨名緣。又處非處善巧當知即是緣起善巧差別等者。其第五處非處善巧從緣起門出故。云何是差別。此中初心總明無明緣善不善行得未來生老死果。非不平等因以明於處。異此名非處。后別明善法感可愛果不善感非愛果等名為是處。異此名非處。攝五為二中。由蘊善巧顯自相善巧者。上明蘊善巧中有三義。一種種差別性。二非一眾多性。三除此法外更無所得無所分別。據前二義辨于善巧故是自相。由余善巧顯共相善巧者。以界有十八同於因緣而得善巧。十二處同從三緣而得善巧。十二緣起同無常等而得善巧。處非處中總明三際緣起平等因果名是處。不平等因果名非處。故餘四善巧併名共相。第四解凈惑所緣中。初明世俗道觀下為粗觀上為靜。伏無所有處已還修惑。二明緣四諦出世道斷諸煩惱所有隨眠。伏斷雖異俱名凈惑道。數粗性者謂欲界色蘊有多品類應知應斷等者。如欲界中有男女根香味等色。初定則無。又四蘊中欲界有三受六識相應受。初定不爾。想行識隨義可知並是數粗。如是于諸上地展轉相望。一切下地苦惱多壽命減。上地苦少命增上。是粗靜之相。次明出世道凈惑所緣。謂四諦智。于中先總標

列。次釋。后結。釋中有四。初出諦體。二解諦義。三解聖諦義。第四又生苦下解苦諦等義類差別。初中先法后喻。集諦中言若愛者。此句是總。若後有愛者。求于內身愛。下二種愛是求外境愛。于已得境名喜貪俱行愛。于未得境起彼彼喜樂愛。能得能證者。集能得苦道能證滅。問對法說於八苦中。前七是世俗智境。后一是出世智境。何故此論八苦併名出世智境耶。答俗智有二。一六行智。二聖行智。對法約聖行智故緣前七苦。此論據六行智故緣粗靜。義無相違。又彼論約勝分立苦諦。故不取苦苦壞苦。約全分立三諦。故說諸惑業滅及能對治名三諦。此論文約全分立苦諦。勝分建立三諦。問貪之與愛名別體同。何故說云喜貪俱行愛。答依正理論云。以此定知總據諸惑建立愛名。異此不應名貪俱行。今釋。此文喜與貪俱貪即名愛。非可謂貪與愛俱也。解諦義中。云又苦諦苦義乃至非顛倒故名諦者。以不顛倒義解諦。即是遺教實苦不可令樂等。又彼自相無有虛誑等者。即當雜心云。又自性不虛及見彼得不顛倒覺故名為諦。若依婆沙略有五義。一實二真三如四不倒五無虛。今此文中亦有五義。一如二實三無倒四無虛五見彼得正覺。解義類差別中。初解苦諦文分為二。先略明八苦義可知。后解三苦。于中有三。一攝八為三。謂

【現代漢語翻譯】 現代漢語譯本 列。其次解釋。最後總結。解釋中有四個部分。首先闡述諦的本體，其次解釋諦的含義，第三解釋聖諦的含義，第四部分在『又生苦下』解釋苦諦等含義的類別差別。首先，在闡述諦的本體時，先說法後用比喻。在集諦中說『若愛者』，這句話是總括。『若後有愛者，求于內身愛』，以下兩種愛是追求外境的愛。對於已經得到的境界，稱為『喜貪俱行愛』，對於未得到的境界，生起『彼彼喜樂愛』。『能得能證者』，集能得到苦，道能證得滅。問：對法中說在八苦中，前七種是世俗智的境界，后一種是出世智的境界，為什麼此論中八苦都稱為出世智的境界呢？答：世俗智有兩種，一是六行智，二是聖行智。對法是根據聖行智的緣故，緣於前七種苦。此論是根據六行智的緣故，緣于粗和靜。意義上沒有相違背。而且那個論是根據殊勝的部分來確立苦諦，所以不取苦苦和壞苦。根據全部分來確立三諦，所以說諸惑業的滅以及能對治的法稱為三諦。此論文是根據全部分來確立苦諦，殊勝的部分建立三諦。問：貪和愛，名稱不同但本體相同，為什麼說『喜貪俱行愛』呢？答：依據《正理論》所說，用這個可以確定總的根據諸惑來建立愛的名稱，否則不應該稱為貪俱行。現在解釋，此文中喜與貪同時存在，貪就稱為愛，不可以說是貪與愛同時存在。在解釋諦的含義中，說『又苦諦苦義乃至非顛倒故名諦者』，用不顛倒的含義來解釋諦，就是《遺教經》中說的真實是苦，不可以認為是樂等等。『又彼自相無有虛誑等者』，就是《雜心論》中說的，又自性不虛妄，以及見到它得到不顛倒的覺悟，所以稱為諦。如果依據《婆沙論》，大概有五種含義，一是真實，二是真誠，三是如實，四是不顛倒，五是無虛妄。現在此文中也有五種含義，一是如實，二是真實，三是無顛倒，四是無虛妄，五是見到它得到正確的覺悟。在解釋含義的類別差別中，首先解釋苦諦，文分為兩個部分，先簡略地說明八苦的含義，可以知道。后解釋三苦，其中有三個部分，一是將八苦歸納為三苦，所謂

【English Translation】 English version List. Next explanation. Finally, conclusion. There are four parts in the explanation. First, explain the substance of the Truth (Satya), second, explain the meaning of the Truth, third, explain the meaning of the Noble Truth (Arya Satya), and fourth, explain the differences in the categories of the Truth of Suffering (Dukkha Satya) and so on under 'Again, arising suffering'. First, when explaining the substance of the Truth, first state the Dharma and then use a metaphor. In the Truth of Origin (Samudaya Satya), it says 'If there is craving', this sentence is a summary. 'If there is craving for future existence, seeking love in the inner body', the following two types of craving are seeking love in external objects. For the realm that has already been obtained, it is called 'love accompanied by joy and greed', and for the realm that has not been obtained, 'joy and pleasure for this and that' arise. 'Those who can attain and realize', accumulation can attain suffering, and the path can realize cessation. Question: In Abhidharma, it is said that among the eight sufferings, the first seven are the realm of mundane wisdom, and the last one is the realm of supramundane wisdom. Why are all eight sufferings called the realm of supramundane wisdom in this treatise? Answer: There are two types of mundane wisdom, one is the wisdom of the six aspects, and the other is the wisdom of the noble practice. Abhidharma is based on the wisdom of the noble practice, so it is related to the first seven sufferings. This treatise is based on the wisdom of the six aspects, so it is related to the coarse and the tranquil. There is no contradiction in meaning. Moreover, that treatise establishes the Truth of Suffering based on the superior part, so it does not take suffering of suffering (dukkha-dukkha) and suffering of change (viparinama-dukkha). It establishes the three Truths based on the whole part, so it says that the cessation of all afflictions and karma and the Dharma that can counteract them are called the three Truths. This treatise establishes the Truth of Suffering based on the whole part, and establishes the three Truths based on the superior part. Question: Greed and love have different names but the same substance. Why does it say 'love accompanied by joy and greed'? Answer: According to the Nyayanusara, it can be determined that the name of love is established based on all afflictions in general, otherwise it should not be called accompanied by greed. Now explaining, in this text, joy and greed exist simultaneously, and greed is called love. It cannot be said that greed and love exist simultaneously. In explaining the meaning of the Truth, it says 'Also, the meaning of the Truth of Suffering, and even the reason why it is called Truth because it is not inverted', using the meaning of non-inversion to explain the Truth, which is what the Last Teaching Sutra says, that reality is suffering, and it cannot be considered pleasure, and so on. 'Also, that self-nature is without falsehood, etc.', which is what the Samayuktabhidharmahṛdaya says, also, the self-nature is not false, and seeing it attains non-inverted enlightenment, so it is called Truth. If based on the Mahavibhasa, there are roughly five meanings, one is reality, two is truth, three is suchness, four is non-inversion, and five is non-falsehood. Now there are also five meanings in this text, one is suchness, two is reality, three is non-inversion, four is non-falsehood, and five is seeing it attains correct enlightenment. In explaining the differences in the categories of meaning, first explain the Truth of Suffering, the text is divided into two parts, first briefly explain the meaning of the eight sufferings, which can be known. Then explain the three sufferings, among which there are three parts, one is to summarize the eight sufferings into three sufferings, so-called

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由生等異門唯顯了苦苦等者。景雲。由約異門故前七苦唯顯苦苦。以因生等多增苦受故。五取蘊苦中具有三苦。所以者何。如五取蘊具攝三受。與前苦苦為器。亦即具有壞行二苦。若攝通門隨義以論。八苦之中一一皆具三苦。基云。以七苦為苦苦者。據實為論。余處唯說前五為苦苦者。以從增上苦說苦苦。二問答辨名。問意何故余之二苦以壞聲行聲說苦。初一以苦聲說苦。答中有四。一者行苦壞苦唯聖知。苦苦愚亦覺。故自聲說。二者苦苦極可厭患。三才說苦苦則便領易。四可化有情聞說易入于諦。第三建立三苦。前之七苦即顯苦受及受所依四蘊。五蘊相從總名苦苦。建立壞苦中。謂諸有是彼除生餘六苦所對治法。復有苦受及苦受所依之處或根或塵緣彼所生煩惱。復有因前無病等順生樂受及因樂受所生煩惱。如是總說為壞苦性。由此至教第一至教者。舊云聖教。梵本無此語。唯云至教。至理之教故。至教眾多或了不了。今引了義故云第一。煩惱名壞苦不通小論。苦義難識故須引證。由此義故總據壞苦通於三界。余處唯言樂受。故至第三定以下建立行苦。云若行苦性遍行苦性遍行一切五取蘊中等者。取蘊無常名行。有一切貪緣三受時即有粗重不調柔性恒所隨逐故。彼行體不安穩故名為行苦。以要言之。除苦苦壞苦所攝諸

【現代漢語翻譯】 現代漢語譯本 由『生』等不同的角度只顯現苦苦（duhkha-duhkha，苦的苦）。景雲法師說，因為從不同的角度來看，前面的七種苦只顯現了苦苦，因為因『生』等帶來的苦受增加了。五取蘊（panca-upadana-skandha，構成存在的五種要素）的苦中包含了三種苦。為什麼這麼說呢？因為五取蘊包含了三種感受（三受，三種感受：樂受、苦受、不苦不樂受），作為苦苦的容器，也包含了壞苦（viparinama-duhkha，變異之苦）和行苦（samskara-duhkha，行蘊之苦）兩種苦。如果從普遍的角度，根據意義來討論，八苦（八苦，生、老、病、死、怨憎會、愛別離、求不得、五取蘊苦）中的每一種都包含了三種苦。窺基法師說，將七苦視為苦苦，是根據實際情況來討論的。其他地方只說前五種是苦苦，是因為從增加的苦的角度來說苦苦。 二、問答辨名。問：為什麼其餘兩種苦用『壞』和『行』來命名苦，而第一種用『苦』來命名苦？答：有四點原因。第一，行苦和壞苦只有聖者才能瞭解，苦苦即使是愚人也能覺察，所以用『苦』這個詞本身來表達。第二，苦苦非常令人厭惡。第三，才說苦苦，人們就容易理解。第四，可以教化的有情眾生聽了容易進入真諦。第三，建立三苦。前面的七苦只顯現了苦受以及苦受所依賴的四蘊（四蘊，色、受、想、行）。五蘊相互關聯，總稱為苦苦。建立壞苦時，指的是那些可以對治除『生』以外的其餘六苦的法。還有苦受以及苦受所依賴之處，或者根（根，感覺器官），或者塵（塵，感覺對像），以及由它們所生的煩惱。還有因為先前無病等順境而生的樂受，以及因為樂受所生的煩惱。總的來說，這些被稱為壞苦的性質。因此，至教（至教，最究竟的教導），『第一至教』。舊譯為『聖教』，梵文字沒有這個詞，只有『至教』，是達到真理的教導。至教有很多，有些是了義的，有些是不了義的。現在引用的是了義的，所以說是『第一』。煩惱被稱為壞苦，不適用于小乘的論述。苦的意義難以識別，所以需要引用證據。因此，總的來說，壞苦遍及三界（三界，欲界、色界、無色界）。其他地方只說樂受。因此，在第三禪定以下建立行苦。如果說行苦的性質遍及一切五取蘊中等等，取蘊的無常被稱為『行』。當一切貪慾緣於三種感受時，就會有粗重、不調柔的性質一直伴隨著，所以它的本體是不安穩的，因此被稱為行苦。總而言之，除了苦苦和壞苦所包含的諸法以外。

【English Translation】 English version That 'birth' and other different aspects only reveal duhkha-duhkha (the suffering of suffering). Jingyun said that because of different perspectives, the previous seven sufferings only reveal duhkha-duhkha, because the suffering caused by 'birth' and others increases. The suffering of the five skandhas (panca-upadana-skandha, the five aggregates of existence) includes the three sufferings. Why is that? Because the five skandhas include the three feelings (three feelings: pleasant feeling, painful feeling, neither-pleasant-nor-painful feeling), as a container for duhkha-duhkha, and also include viparinama-duhkha (the suffering of change) and samskara-duhkha (the suffering of formations). If we discuss it from a general perspective, according to the meaning, each of the eight sufferings (eight sufferings: birth, old age, sickness, death, meeting with those you hate, separation from those you love, not getting what you want, the suffering of the five skandhas) includes the three sufferings. Kuiji said that considering the seven sufferings as duhkha-duhkha is based on the actual situation. Other places only say that the first five are duhkha-duhkha, because it speaks of duhkha-duhkha from the perspective of increased suffering. Second, answering questions to distinguish names. Question: Why are the remaining two sufferings named 'change' and 'formation', while the first is named 'suffering'? Answer: There are four reasons. First, only the sages can understand the suffering of formations and the suffering of change, while even fools can perceive duhkha-duhkha, so the word 'suffering' itself is used to express it. Second, duhkha-duhkha is very disgusting. Third, as soon as you say duhkha-duhkha, people can easily understand. Fourth, sentient beings who can be taught can easily enter the truth after hearing it. Third, establish the three sufferings. The previous seven sufferings only reveal the feeling of suffering and the four skandhas (four skandhas: form, feeling, perception, formation) on which the feeling of suffering depends. The five skandhas are interconnected and are collectively called duhkha-duhkha. When establishing the suffering of change, it refers to those dharmas that can counteract the remaining six sufferings other than 'birth'. There are also feelings of suffering and the places on which the feelings of suffering depend, either the roots (roots, sense organs) or the dust (dust, sense objects), and the afflictions arising from them. There are also pleasant feelings arising from favorable conditions such as being free from illness, and the afflictions arising from pleasant feelings. In general, these are called the nature of the suffering of change. Therefore, the ultimate teaching (至教, the most ultimate teaching), 'the first ultimate teaching'. The old translation is 'holy teaching', but the Sanskrit text does not have this word, only 'ultimate teaching', which is the teaching that reaches the truth. There are many ultimate teachings, some are definitive and some are not definitive. Now we are quoting the definitive one, so it is called 'the first'. Afflictions are called the suffering of change, which is not applicable to Hinayana treatises. The meaning of suffering is difficult to recognize, so evidence needs to be cited. Therefore, in general, the suffering of change pervades the three realms (three realms: the desire realm, the form realm, the formless realm). Other places only talk about pleasant feelings. Therefore, the suffering of formations is established below the third dhyana. If it is said that the nature of the suffering of formations pervades all five skandhas, etc., the impermanence of the skandhas is called 'formation'. When all desires are based on the three feelings, there will be a coarse, unyielding nature that always accompanies it, so its essence is unstable, so it is called the suffering of formations. In short, except for the dharmas contained in duhkha-duhkha and viparinama-duhkha.

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法余不苦不樂受俱行。若彼舍受所生之法若生彼舍受緣若舍受生所依住諸蘊生滅相應。並是行體。此行由有四取三受粗重所隨不得安穩說名行苦。次又云不脫苦苦及以壞苦不自在轉者。旦依隨轉理舍受行體不脫苦苦壞苦種子故名行苦。若苦受作顯亦不能離余之二苦種子。若依真實理門賴耶舍受是行體常有餘二苦種所隨名行苦。下解后三諦。所依滅者。一云。是異熟滅。一云。煩惱障以所知障為所依止。滅此知障故名所依滅。解所緣竟。自下第四解教授門。于中先解四種教授。后解三種教授。泰云。由見神變生尊重故。于彼專心屬耳聞法思惟生尊。由他心輪尋求他心貪等行別。由漏盡輪如三乘根。如三乘方便。如三乘悟入聖諦為說正法。或可三品根行及悟入諦以此三輪攝化他行。無所不作。故名攝相圓滿也。

論本第二十八

第五解三學中。初正解三。次就三學建立三根。后就定學立三解脫門。前中六門。一辨三學體。二釋唯三所以。三辨先後次第。四辨三學名增上所以。五明成就多少。六明依此三學入聖得果不同。然依靜慮能最初入聖諦現觀等者。下抉擇文亦作是說。謂於四諦如實知見名增上慧學者。基師解云。此唯據無漏慧說名慧學。非名有漏。若次前解定學中。初一番唯約四無漏靜慮說定學。何以得

【現代漢語翻譯】 現代漢語譯本 法與不苦不樂的感受共同生起。如果那些由舍受所生的法，或者生起于舍受的因緣，或者舍受生起所依賴的諸蘊，它們的生滅變化相互關聯，這些都屬於行蘊的範疇。這些行蘊由於受到四取（欲取、見取、戒禁取、我語取）和三種感受（苦受、樂受、不苦不樂受）的沉重負擔所束縛，無法獲得安穩，因此被稱為『行苦』。進一步說，不能脫離苦苦和壞苦，不能自在地轉變，是因為依賴於隨順轉變的道理，舍受的行蘊本體無法脫離苦苦和壞苦的種子，所以稱為『行苦』。即使苦受顯現，也不能脫離其餘兩種苦的種子。如果依據真實的道理，阿賴耶識中的舍受是行蘊的本體，常常有其餘兩種苦的種子相隨，所以稱為『行苦』。下面解釋后三種諦（滅諦、道諦）。所依的滅除，一種說法是異熟果的滅除，另一種說法是煩惱障以所知障為所依止，滅除這種所知障，所以稱為『所依滅』。解釋所緣完畢。下面第四部分解釋教授之門。其中先解釋四種教授，后解釋三種教授。泰法師說，由於見到神通變化而產生尊重心，因此專心致志地聽聞佛法，通過思維產生敬重。通過他心輪來尋求他人內心的貪慾等行為的差別。通過漏盡輪，如同三乘（聲聞乘、緣覺乘、菩薩乘）的根基，如同三乘的方便法門，如同三乘悟入聖諦，為他們宣說正法。或者可以根據三品根器、修行和悟入真諦的情況，用這三種輪來攝受教化他人，無所不能，所以稱為攝相圓滿。

論本第二十八

第五部分解釋三學（戒學、定學、慧學），首先正確地解釋三學，然後根據三學建立三種根基，最後根據定學建立三種解脫門（空解脫門、無相解脫門、無作解脫門）。前面六個方面：一是辨別三學的本體，二是解釋為何只有這三學，三是辨別先後的次第，四是辨別三學名稱中『增上』的含義，五是說明成就的多少，六是說明依據這三學進入聖道證得果位的不同。然而，依靠靜慮能夠最先進入聖諦的現觀等，下面的抉擇文中也這樣說，即對於四諦如實地知見，稱為增上慧學。窺基法師解釋說，這裡僅僅是依據無漏的智慧來說明慧學，而不是指有漏的智慧。如果按照前面的解釋，定學中，最初一番僅僅是依據四無漏靜慮來說明定學，憑什麼能夠得出這樣的結論呢？

【English Translation】 English version The Dharma and the feeling of neither suffering nor pleasure arise together. If those dharmas born of neutral feeling, or the conditions arising from neutral feeling, or the aggregates on which neutral feeling arises and abides, their arising and ceasing are interconnected, all these belong to the category of 'formations' (saṃskāra). These formations, being bound by the heavy burden of the four attachments (four graspings: kāma-upādāna (sense-desire attachment), dṛṣṭi-upādāna (wrong view attachment), śīlavrata-upādāna (attachment to rituals), and ātma-vāda-upādāna (self-doctrine attachment)) and the three feelings (suffering, pleasure, and neither suffering nor pleasure), cannot attain stability, hence they are called 'suffering of formations' (saṃskāra-duḥkha). Furthermore, the inability to escape from the suffering of suffering (duḥkha-duḥkha) and the suffering of change (vipariṇāma-duḥkha), the inability to transform freely, is because, relying on the principle of following transformation, the essence of the formations of neutral feeling cannot escape the seeds of the suffering of suffering and the suffering of change, hence it is called 'suffering of formations'. Even if suffering manifests, it cannot escape the seeds of the other two sufferings. If according to the true principle, the neutral feeling in the Ālaya-consciousness is the essence of formations, and it is always accompanied by the seeds of the other two sufferings, hence it is called 'suffering of formations'. The following explains the latter three noble truths (cessation of suffering, the path to the cessation of suffering). The cessation of the basis (nirodha), one explanation is the cessation of the result of karma (vipāka), another explanation is that afflictive obscurations (kleśāvaraṇa) rely on cognitive obscurations (jñeyāvaraṇa) as their basis, and the cessation of these cognitive obscurations is called 'cessation of the basis'. The explanation of the object of cognition is completed. The fourth part below explains the gate of instruction. Among them, the four kinds of instruction are explained first, and then the three kinds of instruction are explained. Master Tai said that due to seeing miraculous transformations, respect arises, therefore one attentively listens to the Dharma, and through contemplation, reverence arises. Through the mind-reading wheel (citta-cakra), one seeks the differences in others' minds, such as greed. Through the wheel of the exhaustion of outflows (āsrava-kṣaya-cakra), it is like the foundation of the three vehicles (śrāvakayāna (hearer vehicle), pratyekabuddhayāna (solitary realizer vehicle), and bodhisattvayāna (bodhisattva vehicle)), like the skillful means of the three vehicles, like the three vehicles' entering into the realization of the noble truths, one speaks the true Dharma for them. Or, according to the three grades of faculties, practice, and entering into the realization of the truth, these three wheels can be used to embrace and transform others, doing everything possible, hence it is called the perfection of embracing characteristics.

Treatise Text Twenty-eighth

Part five explains the three trainings (śīkṣā) (discipline, concentration, and wisdom). First, the three trainings are correctly explained, then the three foundations are established based on the three trainings, and finally the three doors of liberation (vimokṣa) (emptiness, signlessness, and wishlessness) are established based on concentration. The previous six aspects: first, distinguishing the essence of the three trainings; second, explaining why there are only these three trainings; third, distinguishing the order of precedence; fourth, distinguishing the meaning of 'higher' (adhis) in the names of the three trainings; fifth, explaining the amount of accomplishment; sixth, explaining the differences in entering the holy path and attaining the fruits based on these three trainings. However, relying on meditative concentration (dhyāna), one can first enter the direct realization of the noble truths, etc. The following determination text also says this, that is, truly knowing and seeing the four noble truths is called higher wisdom training. Master Kuiji explains that this only refers to non-outflow wisdom when explaining wisdom training, not referring to outflow wisdom. If according to the previous explanation, in concentration training, the first part only explains concentration training based on the four non-outflow meditative concentrations, how can such a conclusion be reached?

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知者。次下文云然依靜慮能最初入聖諦現觀正性離生非全遠離一切靜慮能成此事等者。此則覆解。前一番釋唯依四禪說名定學。第二釋又諸無色及余所有等持等至亦名定學。即無色定及色界所有餘有漏等持等至皆名定學。即此乃通漏無漏。何故慧學唯無漏定學通漏耶。義曰。其定亦唯無漏。前言又無色定者取無漏定。及余所有等持等至亦名定學者。此即四靜慮能引發通之無漏定也。定學唯無漏慧學義齊亦無妨。又定通漏無漏。慧亦爾。此據無漏勝者語。不同定具作法無妨。準下文若有戒定未必有慧。有慧必有戒定。故前解為勝。以取無漏慧為學故。又何妨慧學唯無漏戒定通有漏。寬狹不齊無妨。釋增上義中。初開二門。次解。後重釋未盡。有增上慧引增上心謂聖弟子乃至舍覺支有增上心引慧如前者。此因前說為趣增上慧而修定心此義不盡故今重說。解成就中。先辨成就多少。后勸修。有增上戒無餘二者。謂有別解脫戒未得定者此據修慧故言無也。有戒定無慧者謂異生以得世俗定故無無漏修慧。入聖得果不同中。一未離欲者。于異生時若未伏惑或伏欲界修惑五品已來皆名未離欲。二倍離欲者。先伏六品乃至八品。三已離欲者。已伏欲界修惑九品。乃至或伏無所有處已還修惑名已離欲。當知此中於一切欲全未離者。入諦現

【現代漢語翻譯】 現代漢語譯本 智者。接下來下文說，『依靠靜慮能夠最初進入聖諦的現觀，證得正性離生，並非完全遠離一切靜慮才能成就此事』等等。這實際上是重複解釋。前一種解釋只依據四禪來說明名為定學。第二種解釋又說，諸無色定以及其餘所有等持等至也名為定學。即無色定以及所有其餘的有漏等持等至都名為定學。這實際上是貫通有漏和無漏的。為什麼慧學只有無漏，而定學貫通有漏呢？解釋說：那定也只有無漏。前面說的『又無色定』是指無漏定。以及其餘所有等持等至也名為定學，這指的是四靜慮能夠引發通的無漏定。定學只有無漏，慧學的意義相同也沒有妨礙。又定貫通有漏和無漏，慧也是如此。這是根據無漏殊勝者來說的。不同於定具有作法也沒有妨礙。按照下文『如果具有戒定，未必具有慧，具有慧必定具有戒定』，所以前一種解釋更為殊勝。因為選取無漏慧作為學。又有什麼妨礙慧學只有無漏，而戒定貫通有漏呢？寬窄不一致也沒有妨礙。在解釋增上義中，先開啟兩扇門，然後解釋，最後重新解釋未盡之處。有增上慧引導增上心，指聖弟子乃至舍覺支，有增上心引導慧，如同前面所說。這是因為前面說爲了趣向增上慧而修定心，這個意義沒有窮盡，所以現在重新說。在解釋成就中，先辨別成就的多少，然後勸勉修行。有增上戒而沒有其餘二者，指具有別解脫戒而未獲得定的人，這是根據修慧來說的，所以說沒有。有戒定而沒有慧的人，指異生因為獲得了世俗定，所以沒有無漏修慧。在進入聖位獲得果位的不同中，一，未離欲者。在異生時如果未降伏煩惱，或者降伏欲界修惑五品以內，都稱為未離欲。二，倍離欲者。先降伏六品乃至八品。三，已離欲者。已經降伏欲界修惑九品，乃至或者降伏無所有處已還修惑，稱為已離欲。應當知道，這裡對於一切欲完全未離開的人，進入諦現觀。

【English Translation】 English version The wise one. Next, the text says, 'Relying on dhyana (靜慮, meditative absorption) one can initially enter the arya satyas (聖諦, noble truths) through abhisamaya (現觀, direct realization), attaining samyaktva-niyata (正性離生, certainty of rightness), and this cannot be accomplished by completely abandoning all dhyana,' etc. This is actually a redundant explanation. The previous explanation only uses the four dhyanas to explain what is called dhyana-siksha (定學, the training in concentration). The second explanation also says that the arupa-samapattis (無色定, formless attainments) and all other samadhi (等持, concentration) and samapatti (等至, attainment) are also called dhyana-siksha. That is, the arupa-samapattis and all other samskrta (有漏, conditioned) samadhi and samapatti are all called dhyana-siksha. This actually encompasses both samskrta and asamskrta (無漏, unconditioned). Why is it that prajna-siksha (慧學, the training in wisdom) is only asamskrta, while dhyana-siksha encompasses samskrta? The explanation is: that dhyana is also only asamskrta. The previously mentioned 'arupa-samapattis' refers to asamskrta samapattis. And the other samadhi and samapatti that are also called dhyana-siksha refer to the asamskrta dhyana that the four dhyanas can induce. Dhyana-siksha is only asamskrta, and the meaning of prajna-siksha being the same is not an obstacle. Furthermore, dhyana encompasses both samskrta and asamskrta, and so does prajna. This is according to the superior ones who are asamskrta. It is not an obstacle that dhyana possesses karma (作法, action). According to the following text, 'If one possesses sila (戒, morality) and dhyana, one may not necessarily possess prajna, but if one possesses prajna, one will definitely possess sila and dhyana,' therefore the previous explanation is more superior. Because it selects asamskrta prajna as the training. Furthermore, what is the obstacle to prajna-siksha being only asamskrta, while sila and dhyana encompass samskrta? The difference in scope is not an obstacle. In explaining the meaning of adhipati (增上, superior), first open two doors, then explain, and finally re-explain what has not been exhausted. Having superior prajna leads to superior mind, referring to the noble disciple up to the abandonment of the bodhyanga (覺支, limb of enlightenment), having superior mind leads to prajna, as mentioned before. This is because the previous statement about cultivating the mind of dhyana in order to approach superior prajna did not exhaust the meaning, so it is now restated. In explaining accomplishment, first distinguish the amount of accomplishment, and then encourage practice. Having superior sila but not the other two, refers to those who have pratimoksha (別解脫, individual liberation) vows but have not attained dhyana, this is according to the cultivation of prajna, so it is said that they do not have it. Those who have sila and dhyana but not prajna, refer to ordinary beings because they have attained mundane dhyana, so they do not have asamskrta cultivated prajna. In the difference between entering the noble path and attaining the fruit, one, those who have not abandoned desire. If, as an ordinary being, one has not subdued the kleshas (煩惱, afflictions), or has subdued the five levels of kama-dhatu (欲界, desire realm) bhavana-kleshas (修惑, afflictions of cultivation), they are all called those who have not abandoned desire. Two, those who have doubled the abandonment of desire. First subdue six to eight levels. Three, those who have already abandoned desire. Having already subdued the nine levels of kama-dhatu bhavana-kleshas, or even having subdued the akincanyayatana (無所有處, sphere of nothingness) and still cultivating kleshas, are called those who have already abandoned desire. It should be known that, here, those who have not completely abandoned all desire, enter the satya-abhisamaya (諦現觀, direct realization of the truths).

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觀證預流果者。且據全未伏修惑者。故云全未離欲。道理伏五品來亦證初果。倍離欲者九品離六。名倍離欲。建立三根中。謂約彼十根在三位中前後建立。言十根者。謂信等五根意根憂喜樂舍。此之十根若在七方便中及在見道十五心時名未知當知根。若在方便未能正知諦理將欲正知故名未知當知。若在十五心時未能重知將欲重知名未知當知。至第十六心已去即名已知根。已見理盡無有未知當更知義。乃至離欲未盡已來仍有十根為已知根。然若已離欲即除憂根唯餘九根為已知根。無學位中如此九根為具知根。然依抉擇說三轉十二行法輪。三轉即說此三根。謂佛說菩薩時初知苦等即說未知根。為盡餘漏故復當知苦所集等名已知根。得成佛時我已知苦已斷于集已證滅已修道等名具知根。就定學立三解脫中。謂于所知境有二。有及非有。有中復二。有為無為。緣五取蘊境立無愿。緣無為立無相。緣我有情等非有法故立空。以此文即說緣空無我行立空門。緣苦無常集下四行立無愿。滅下四行立無相。非有祈願者簡無相。非無祈願者簡無愿。如其非有知為非有立空解脫。以道下四行非三解脫門。廣辨余門。相攝如前。第六解隨順學法中。有兩種十法。初十法中。先舉所治障。次舉能治十想次第治之。所治十中。二于薩迦耶所攝諸行

【現代漢語翻譯】 現代漢語譯本 關於觀證預流果（Srotapanna-phala，須陀洹果）的人，且根據完全沒有降伏修惑（bhāvanā-prahātavyā，修所斷）的人來說，所以說完全沒有離欲（vītarāga）。道理上，降伏五品煩惱時也能證得初果（Srotapanna-phala，須陀洹果）。加倍離欲的人，九品煩惱中離開了六品，稱為加倍離欲。建立三根（trīṇi indriyāṇi）中，是說根據那十根（daśa indriyāṇi）在三個階段中前後建立。所說的十根（daśa indriyāṇi），是指信根（śraddhendriya）、精進根（vīryendriya）、念根（smṛtīndriya）、定根（samādhīndriya）、慧根（prajñendriya）、意根（mana-indriya）、憂根（daurmanasyendriya）、喜根（saumanasyendriya）、樂根（sukhendriya）、舍根（upekṣendriya）。這十根（daśa indriyāṇi）如果在七方便（sapta upāyāḥ）中以及在見道（darśana-mārga）十五心（pañcadaśa cittotpādāḥ）時，稱為未知當知根（anājñātamājñāsyāmīndriya）。如果在方便（upāya）中未能正確了知諦理（satya），將要正確了知，所以稱為未知當知。如果在十五心（pañcadaśa cittotpādāḥ）時未能重新了知，將要重新了知，名為未知當知。到第十六心（ṣoḍaśa cittotpādāḥ）以後就稱為已知根（ājñendriya），已經見到了真理，沒有未知而應當再知的含義。乃至離欲（vītarāga）沒有窮盡之前，仍然有十根（daśa indriyāṇi）作為已知根（ājñendriya）。然而如果已經離欲（vītarāga），就除去了憂根（daurmanasyendriya），只剩下九根（nava indriyāṇi）作為已知根（ājñendriya）。無學（aśaikṣa）位中，這九根（nava indriyāṇi）是具知根（ājñātāvīndriya）。 然而依據《抉擇分》（Viniscaya-saṃgrahaṇī）所說的三轉十二行法輪（triparivarta-dvādaśākāra-dharmacakra），三轉（trayaḥ parivartāḥ）就是說這三根（trīṇi indriyāṇi）。佛陀在說菩薩（bodhisattva）時，最初了知苦等，就是說未知根（anājñātamājñāsyāmīndriya）。爲了窮盡剩餘的煩惱，又應當了知苦的集起等，名為已知根（ājñendriya）。證得佛果時，『我已知苦，已斷集，已證滅，已修道』等，名為具知根（ājñātāvīndriya）。就定學（samādhi-śikṣā）建立的三解脫門（trīṇi vimokṣa-dvārāṇi）中，對於所知境有兩種：有和非有。有中又有兩種：有為（saṃskṛta）和無為（asaṃskṛta）。緣五取蘊（pañca upādānaskandhāḥ）的境界建立無愿解脫門（apraṇihita-vimokṣa-dvāra）。緣無為（asaṃskṛta）建立無相解脫門（animitta-vimokṣa-dvāra）。緣我有情等非有法，所以建立空解脫門（śūnyatā-vimokṣa-dvāra）。這段文字就是說緣空無我行（śūnyatā-anātma-ākāra）建立空解脫門（śūnyatā-vimokṣa-dvāra），緣苦（duḥkha）、無常（anitya）、集（samudaya）之下的四行建立無愿解脫門（apraṇihita-vimokṣa-dvāra），滅（nirodha）之下的四行建立無相解脫門（animitta-vimokṣa-dvāra）。非有祈願者，簡別無相解脫門（animitta-vimokṣa-dvāra）；非無祈願者，簡別無愿解脫門（apraṇihita-vimokṣa-dvāra）。如果認為非有，知道它為非有，就建立空解脫（śūnyatā-vimokṣa）。以道（mārga）之下的四行不是三解脫門（trīṇi vimokṣa-dvārāṇi）。廣泛辨析其餘的法門，相攝的情況如前所述。 第六，在隨順學法（anuloma-śikṣā）中，有兩種十法（daśa dharmāḥ）。最初的十法（daśa dharmāḥ）中，先舉出所要對治的障礙，然後舉出能對治的十想（daśa saṃjñāḥ）依次對治它們。所要對治的十種障礙中，有兩種是關於薩迦耶（satkāya，有身見）所攝的諸行。

【English Translation】 English version Regarding those who observe and realize the Srotapanna-phala (須陀洹果, Stream-enterer fruit), and specifically according to those who have not completely subdued the bhāvanā-prahātavyā (修所斷, afflictions to be abandoned through cultivation), it is said that they have not completely abandoned desire (vītarāga). Logically, one can also attain the first fruit (Srotapanna-phala, 須陀洹果, Stream-enterer fruit) by subduing the five grades of afflictions. Those who have doubly abandoned desire, having abandoned six of the nine grades of afflictions, are called doubly detached from desire. In establishing the three indriyas (trīṇi indriyāṇi, three faculties), it refers to establishing those ten indriyas (daśa indriyāṇi, ten faculties) in three stages, sequentially. The ten indriyas (daśa indriyāṇi, ten faculties) refer to the faculties of faith (śraddhendriya), vigor (vīryendriya), mindfulness (smṛtīndriya), concentration (samādhīndriya), wisdom (prajñendriya), mind (mana-indriya), sorrow (daurmanasyendriya), joy (saumanasyendriya), pleasure (sukhendriya), and equanimity (upekṣendriya). These ten indriyas (daśa indriyāṇi, ten faculties), if they are in the seven upāyāḥ (sapta upāyāḥ, seven expediencies) or in the fifteen cittotpādāḥ (pañcadaśa cittotpādāḥ, moments of thought) of the path of seeing (darśana-mārga), are called the anājñātamājñāsyāmīndriya (未知當知根, faculty of 'I shall know what is not yet known'). If, in the expediencies (upāya), one has not correctly understood the truth (satya) and is about to correctly understand it, it is called 'I shall know what is not yet known'. If, in the fifteen moments of thought (pañcadaśa cittotpādāḥ), one has not re-understood and is about to re-understand, it is called 'I shall know what is not yet known'. After the sixteenth moment of thought (ṣoḍaśa cittotpādāḥ), it is called the ājñendriya (已知根, faculty of knowledge), having seen the truth and having no meaning of not knowing what should be known again. Until the exhaustion of detachment from desire (vītarāga), there are still ten indriyas (daśa indriyāṇi, ten faculties) as the ājñendriya (已知根, faculty of knowledge). However, if one has already detached from desire (vītarāga), the faculty of sorrow (daurmanasyendriya) is removed, leaving only nine indriyas (nava indriyāṇi, nine faculties) as the ājñendriya (已知根, faculty of knowledge). In the state of no-more-learning (aśaikṣa), these nine indriyas (nava indriyāṇi, nine faculties) are the ājñātāvīndriya (具知根, faculty of complete knowledge). However, according to the triparivarta-dvādaśākāra-dharmacakra (三轉十二行法輪, three turnings of the wheel of Dharma in twelve aspects) as described in the Viniscaya-saṃgrahaṇī (抉擇分), the three turnings (trayaḥ parivartāḥ) refer to these three indriyas (trīṇi indriyāṇi, three faculties). When the Buddha speaks of a bodhisattva (bodhisattva), initially knowing suffering and so on, it refers to the anājñātamājñāsyāmīndriya (未知當知根, faculty of 'I shall know what is not yet known'). In order to exhaust the remaining afflictions, one should also know the arising of suffering and so on, which is called the ājñendriya (已知根, faculty of knowledge). When attaining Buddhahood, 'I have known suffering, I have abandoned arising, I have realized cessation, I have cultivated the path,' etc., is called the ājñātāvīndriya (具知根, faculty of complete knowledge). Among the three vimokṣa-dvārāṇi (trīṇi vimokṣa-dvārāṇi, three doors of liberation) established in samādhi-śikṣā (定學, the training in concentration), there are two types of knowable objects: existence and non-existence. Among existence, there are two types: conditioned (saṃskṛta) and unconditioned (asaṃskṛta). Establishing the apraṇihita-vimokṣa-dvāra (無愿解脫門, desirelessness liberation door) based on the realm of the five upādānaskandhāḥ (pañca upādānaskandhāḥ, five aggregates of clinging). Establishing the animitta-vimokṣa-dvāra (無相解脫門, signlessness liberation door) based on the unconditioned (asaṃskṛta). Establishing the śūnyatā-vimokṣa-dvāra (空解脫門, emptiness liberation door) based on the non-existent dharmas such as sentient beings. This passage speaks of establishing the śūnyatā-vimokṣa-dvāra (空解脫門, emptiness liberation door) based on the śūnyatā-anātma-ākāra (śūnyatā-anātma-ākāra, aspect of emptiness and no-self). Establishing the apraṇihita-vimokṣa-dvāra (無愿解脫門, desirelessness liberation door) based on the four aspects under duḥkha (苦, suffering), anitya (無常, impermanence), and samudaya (集, arising). Establishing the animitta-vimokṣa-dvāra (無相解脫門, signlessness liberation door) based on the four aspects under nirodha (滅, cessation). 'Non-existent aspiration' distinguishes the animitta-vimokṣa-dvāra (無相解脫門, signlessness liberation door); 'not without aspiration' distinguishes the apraṇihita-vimokṣa-dvāra (無愿解脫門, desirelessness liberation door). If one considers non-existence and knows it as non-existence, one establishes śūnyatā-vimokṣa (空解脫, emptiness liberation). The four aspects under mārga (道, path) are not the three vimokṣa-dvārāṇi (trīṇi vimokṣa-dvārāṇi, three doors of liberation). The mutual inclusion of the other dharmas, which are extensively analyzed, is as described previously. Sixth, in the anuloma-śikṣā (隨順學法, training in accordance), there are two sets of ten dharmas (daśa dharmāḥ, ten dharmas). In the initial set of ten dharmas (daśa dharmāḥ, ten dharmas), the obstacles to be overcome are mentioned first, followed by the ten saṃjñāḥ (daśa saṃjñāḥ, ten perceptions) that can overcome them, in order. Among the ten obstacles to be overcome, two are related to the actions included in satkāya (satkāya, 有身見, view of a self).

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生起愛著者。于有身諸行計常愛著。三懶墮懈怠者。著樂自安所以懈怠。六于諸世間種種戲論等者。為身命故。農商事王。醫方咒術。興造園觀。歌笑詩詠等。儘是戲論。七思惟諸法。瑜伽作意所有過患有十一種。一是疑惑。二由粗重不能樂斷樂修。三由惛沉睡眠于修止觀方便慢緩。四身疲心惱障猛精進。五精進劣薄善法衰退。六欣樂名利。七掉舉。八于涅槃生怖。九于諸言說非分強為好欲伏他起于斗訟。十于諸境界心馳心散。十一不應思處而強沉思。此等並由心暗思惟諸法不了故為過患。此則下以光明想為治。光明有四。一法光明。即是聞慧了達教法故名也。二義光明。即是思慧于義決了故名也。后二可知。景師判云。此十一中若於教法心暗惑者即以聞慧法光明治。若於教所詮義心暗起障即以思慧義光明治。若於起行能為障者即以止觀光明為治。亦可此中但取聞思法義光明治彼思惟諸法所有過患。不取止觀光明為治。以此止觀正是學體。今此門中但明隨順學法不明學體。故除止觀。故下文中引四光明后即除取云。今此義中意取能斷思惟諸法瑜伽作意障礙法者。未得聞思之前思惟諸法不可為障。今得聞思故能除斷。基師復云。今此義中意取能斷等者。即解例前光明中唯有四種。意取法義二光明能斷思惟瑜伽時障礙法。

【現代漢語翻譯】 現代漢語譯本 一、生起愛著者：對於有身的各種行為，計為恒常而心生愛戀執著。 二、懶惰懈怠者：貪圖安樂，放縱自己，因此懈怠修行。 三、于諸世間種種戲論等者：爲了維持身命，從事農耕、經商、為王服務、研究醫方咒術、興建園林樓閣、唱歌嬉笑、吟詩作賦等等，這些都是戲論。 四、思惟諸法，瑜伽作意所有過患有十一種：一是疑惑；二是由於身心粗重，不能樂於斷除煩惱和修習善法；三是由於昏沉睡眠，對於修習止觀的方便產生慢緩；四是身體疲憊，內心煩惱，障礙猛利精進；五是精進力弱，善法衰退；六是欣樂名利；七是掉舉；八是對於涅槃生起怖畏；九是對於各種言說，不顧分寸，強行爭辯，好勝心強，引起爭鬥訴訟；十是對於各種境界，心馳神散；十一是不應思惟之處而強行沉思。這些都是由於內心昏暗，思惟諸法不能明瞭而產生的過患。對此，可以用光明想來對治。光明有四種：一是法光明，即是聞慧，了達教法，因此得名；二是義光明，即是思慧，對於義理決了，因此得名。后兩種光明可以類推得知。景師的判釋是：這十一種過患中，如果對於教法內心昏暗疑惑，就用聞慧的法光明來對治；如果對於教法所詮釋的義理內心昏暗而產生障礙，就用思慧的義光明來對治；如果對於起修產生障礙，就用止觀光明來對治。也可以說，這裡只取聞思的法義光明來對治思惟諸法的所有過患，不取止觀光明來對治，因為止觀正是學法的本體。現在這個門中只是說明隨順學法，不說明學法的本體，所以排除止觀。因此，下文引用四種光明后就排除止觀，說：現在這個義理中，意在選取能夠斷除思惟諸法瑜伽作意障礙的法，未得聞思之前，思惟諸法不可作為障礙，現在得到聞思，所以能夠除斷。基師又說：現在這個義理中，意在選取等，就是解釋例前的光明中只有四種，意取法義二光明能夠斷除思惟瑜伽時的障礙法。

【English Translation】 English version 1. Attachment to arising: Constantly clinging to and being attached to the actions of the embodied self. 2. Laziness and indolence: Being attached to pleasure and self-comfort, thus becoming indolent. 3. Various worldly amusements: For the sake of life, engaging in farming, commerce, serving as a king, studying medicine, incantations, constructing gardens and pavilions, singing, laughing, composing poems, etc., all of which are amusements. 4. Eleven faults of contemplating phenomena and practicing Yoga: First is doubt; second is being unable to delight in abandoning afflictions and cultivating virtues due to physical and mental heaviness; third is being slow in the means of cultivating Shamatha (止, calming the mind) and Vipassana (觀, insight meditation) due to drowsiness and sleep; fourth is physical fatigue and mental distress, hindering vigorous effort; fifth is weak effort and the decline of virtuous dharmas; sixth is delighting in fame and gain; seventh is restlessness; eighth is fear of Nirvana (涅槃, liberation); ninth is arguing excessively about various statements, striving to be superior, and causing disputes and lawsuits; tenth is the mind wandering and scattering towards various objects; eleventh is pondering intensely on things that should not be pondered. These are all faults arising from the darkness of the mind and the inability to understand phenomena clearly. To counteract these, one can use the thought of light. There are four kinds of light: first is the light of Dharma (法, teachings), which is the wisdom of hearing, understanding the teachings, hence the name; second is the light of meaning, which is the wisdom of thinking, resolving the meaning, hence the name. The latter two lights can be understood by analogy. Master Jing judged that among these eleven faults, if the mind is dark and doubtful about the teachings, then use the light of Dharma from hearing to counteract it; if the mind is dark about the meaning explained by the teachings and arises obstacles, then use the light of meaning from thinking to counteract it; if it hinders the arising of practice, then use the light of Shamatha and Vipassana to counteract it. It can also be said that here we only take the light of Dharma and meaning from hearing and thinking to counteract all the faults of contemplating phenomena, and do not take the light of Shamatha and Vipassana to counteract it, because Shamatha and Vipassana are precisely the essence of learning. In this section, we are only explaining how to accord with learning, not explaining the essence of learning, so we exclude Shamatha and Vipassana. Therefore, after quoting the four lights in the following text, we exclude Shamatha and Vipassana and say: In this meaning, the intention is to select the Dharma that can cut off the obstacles of contemplating phenomena and practicing Yoga. Before obtaining hearing and thinking, contemplating phenomena cannot be an obstacle. Now that we have obtained hearing and thinking, we can eliminate and cut it off. Master Ji also said: In this meaning, the intention is to select, etc., which explains that among the previous lights, there are only four kinds. The intention is to take the two lights of Dharma and meaning to cut off the obstacles of contemplating Yoga.

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后十法中。言宿因謂先所習諸根成就等者。以於前世曾習信等諸根成就積集增長。隨順教者謂所說教。無倒漸次者。聞說初修行時。先修加行次得入聖次起修道后階無學。聞說如此起修漸次無顛倒教心能隨順。止息身心粗重中有四複次。前二粗重因彼色心事中發起。還就事中易脫止息。第三粗重由惛沉睡眠所發以慧取凈妙相作意便止。第四粗重因煩惱有此因相續修道止息。此文分明說粗重相。非唯是彼煩惱餘勢不調柔性。于其惡作不作不轉。于其善作作而不退者。于其善作不退作彼不作之事。故云不作不退離增上慢者。于未得處不生得想。無增上慢。于實所得起于得想等者。明識分齊。第七解瑜伽壞。畢竟瑜伽壞者。謂無涅槃種人畢竟壞失出世定慧。暫時壞者。謂有涅槃種人外緣未具未得涅槃。退失所得壞者。景雲。如初預流等人伏欲界修得上靜慮。遇緣退失安樂住等。泰云。退失凡夫所觸所證有漏禪定若知見。基但云。即有漏禪定等是也。邪行所作瑜伽壞者。雖有涅槃種姓不如理修及以矯詐。雖修三學不與三藏理同名瑜伽壞。尋文可見。泰云。或有行者性多煩惱。覺慧猛利生便而有。在性聰銳俱生覺知即失瑜伽。迴轉弟子者。基云。隨彼教故名迴轉。第八解瑜伽中。信二行相者。景雲。一信順行相。謂聞說諦寶等時

【現代漢語翻譯】 現代漢語譯本 后十法中，所說的『宿因』是指先前所習慣的諸根成就等等。這是因為在前世曾經修習信等諸根，使其成就、積集和增長。『隨順教者』是指隨順所說的教法。『無倒漸次者』是指聽聞宣說最初修行時，先修加行，然後證入聖位，接著發起修道，最後達到無學果位。聽聞宣說如此修行的次第，內心能夠隨順而沒有顛倒的教法。 止息身心粗重中有四種情況。前兩種粗重是由色心之事中發起，因此在事中容易脫離和止息。第三種粗重由昏沉睡眠所引發，可以通過以智慧取凈妙之相併作意來止息。第四種粗重由煩惱而有，通過相續修道來止息。這段文字分明地說明了粗重的相狀，不僅僅是煩惱的餘勢和不調柔的性質。 『于其惡作不作不轉，于其善作作而不退者』，是指對於善的事情，做了就不會退轉，不做那些不應該做的事情。所以說『不作不退』。『離增上慢者』，是指對於未得到的境界，不生起已經得到的想法，沒有增上慢。『于實所得起于得想等者』，是明辨認識的界限。 第七，解釋瑜伽的壞滅。『畢竟瑜伽壞者』，是指沒有涅槃種子的人，徹底壞失出世間的定慧。『暫時壞者』，是指有涅槃種子的人，由於外緣不具足，未能證得涅槃，退失了已經得到的境界。景法師說，例如初果預流等人，降伏欲界煩惱，修習得到上界的靜慮，遇到因緣而退失安樂住等等。泰法師說，退失凡夫所觸證的有漏禪定或知見。窺基法師只是說，退失有漏禪定等等。 『邪行所作瑜伽壞者』，是指雖然有涅槃的種姓，但是不如理修行，或者以虛假的手段修行，雖然修習三學，但是不符合三藏的道理，這都叫做瑜伽的壞滅。尋文就可以明白。泰法師說，或者有的修行人性情多煩惱，覺慧猛利，天生就有，在性情上聰敏銳利，俱生覺知，這樣也會失去瑜伽。『迴轉弟子者』，窺基法師說，隨順他的教法，叫做迴轉。 第八，解釋瑜伽。『信二行相者』，景法師說，一是信順的行相，是指聽聞宣說諦寶（Tathagatagarbha）等的時候。

【English Translation】 English version Among the latter ten dharmas, 'past causes' refers to the accomplishments of the faculties previously cultivated, etc. This is because in previous lives, one has cultivated faculties such as faith, accumulating and increasing their accomplishments. 'Those who accord with the teachings' refers to those who accord with the teachings that are spoken. 'Undistorted gradual progression' refers to hearing the teaching that when one initially begins practice, one first cultivates preparatory practices, then attains entry into the holy path, then initiates the path of cultivation, and finally reaches the stage of no-more-learning. Hearing the teaching that one should cultivate in this gradual, undistorted sequence, the mind is able to accord with it. There are four aspects to ceasing the coarseness of body and mind. The first two types of coarseness arise from the matters of form and mind, and therefore are easily abandoned and ceased within those matters. The third type of coarseness arises from dullness and sleep, and can be ceased by taking the pure and subtle aspect with wisdom and directing the mind towards it. The fourth type of coarseness arises from afflictions, and is ceased through the continuous cultivation of the path. This passage clearly explains the characteristics of coarseness, which are not merely the residual force of afflictions and a lack of pliability. 'Regarding what is evil, not doing it and not changing, and regarding what is good, doing it and not regressing,' refers to doing what is good without regressing, and not doing what should not be done. Therefore, it is said 'not doing and not regressing.' 'Those who are free from arrogance' refers to not generating the thought of having attained what has not been attained, and having no arrogance. 'Regarding what has actually been attained, generating the thought of having attained it, etc.,' clarifies the boundaries of knowledge. Seventh, explaining the destruction of yoga. 'Complete destruction of yoga' refers to those who do not have the seed of Nirvana, completely losing the supramundane concentration and wisdom. 'Temporary destruction' refers to those who have the seed of Nirvana, but due to external conditions not being complete, they have not attained Nirvana and have lost what they had attained. Master Jing said, for example, a Stream-enterer (Srotapanna) and others, having subdued the desires of the desire realm and cultivated and attained the upper realm of meditative absorption (dhyana), may lose the dwelling in bliss, etc., due to circumstances. Master Tai said, losing the defiled meditative absorption or knowledge and vision that ordinary people touch and realize. Master Kuiji simply said, losing the defiled meditative absorption, etc. 'Destruction of yoga caused by wrong conduct' refers to those who, although having the seed of Nirvana, do not cultivate according to the principles, or cultivate with false means. Although they cultivate the three learnings (trisiksa), it does not accord with the principles of the three baskets (tripitaka), and this is called the destruction of yoga. The meaning can be understood by examining the text. Master Tai said, or some practitioners have much affliction by nature, and their wisdom is sharp and quick, being naturally intelligent and having innate awareness, they will lose yoga. 'Turning back disciples' Master Kuiji said, following his teachings is called turning back. Eighth, explaining yoga. 'The two aspects of faith,' Master Jing said, one is the aspect of according with faith, which is when hearing the teaching of the Tathagatagarbha (諦寶), etc.

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心生信順。二清凈相者。夫不信心名不清凈。今說信順名為清凈行相。今準對法論。忍可行信信順行相。清凈行信名凈行相。二依處者。一觀察諸法道理依處者。且如聞說四諦道理。于中觀察染凈因果實有不虛。依之生信。故名依處。二信解補特伽羅神力依處者。見現神變。是故生信。亦名依處。欲四中。為隨順瑜伽欲者謂于無間加行殷重加行修習道中發生希慕等者。二種加行是隨順眾行。眾行即是瑜伽。今為希求隨順瑜伽二種加行心生希慕。希慕是欲。方便四者。景師判云。一為護尸羅善守其念。二無放逸。三一心正於內修奢摩他。四增上慧法毗缽舍那。泰基同云。一尸羅。二念。三無放逸。四定慧。泰師又解。或有方便不同於此將問法師。法師云。方便瑜伽義有眾多。隨一為定便違道理。若據下二十九中與八斷行相攝云方便五法為體也。第九解作意中有三。初辨兩種四作意。次明作意所思惟相。后明作意緣境起九勝解。力勵運轉作意者。謂初修業人未得色界定心。但于欲界聞思散心力勵安心於內安住等住。或於諸法無倒簡擇。乃至未得所修定地作意。于聞思中力勵運轉有間運轉者。謂從聞思加行。已得所修未至定中作意。從此已後世出世道可漸勝進。能得所修三摩地作意。了相在初。猶為欲界思慧間雜色相出入。

【現代漢語翻譯】 現代漢語譯本 心生信順（對教義的信任和順從）。二、清凈相者：不信心被稱為不清凈。現在說信順，名為清凈的修行狀態。現在按照《對法論》的說法，忍（ksanti，忍耐）可行於信，信順是修行的狀態。清凈的信心名為清凈的修行狀態。 二、依處者：一、觀察諸法道理的依據：例如，聽聞四諦（catvāri āryasatyāni，苦、集、滅、道）的道理，從中觀察染污和清凈的因果真實不虛，依此生起信心，所以稱為依處。二、信解補特伽羅（pudgala，人）神力的依據：見到神變，因此生起信心，也稱為依處。 欲四中：為隨順瑜伽（yoga，相應）的欲求，是指在無間加行（anantara-mārga，無間道）、殷重加行（nirvedha-bhāgīya，抉擇分）修習道中，發生希求愛慕等。兩種加行是隨順眾行。眾行就是瑜伽。現在爲了希求隨順瑜伽的兩種加行，心中生起希求愛慕。希求愛慕就是欲。 方便四者：景師的判決是：一、爲了守護尸羅（śīla，戒律），善於守護其念。二、沒有放逸。三、一心端正地在內心修習奢摩他（śamatha，止）。四、增上慧法毗缽舍那（vipassanā，觀）。泰基的說法相同：一、尸羅。二、念。三、無放逸。四、定慧。泰師又解釋說：或者有方便不同於此，將要詢問法師。法師說：方便瑜伽的意義有很多，隨便確定一個就違背道理。如果根據下面的二十九中與八斷行相攝，方便以五法為體。 第九，解作意中有三：首先辨別兩種四作意。其次說明作意所思惟的相。然後說明作意緣境生起九種勝解。力勵運轉作意者：是指初修行業的人，沒有得到**定心，只是在欲界（kāmadhātu，欲界）聽聞思惟散亂的心，努力地安心在內心安住等住。或者對於諸法沒有顛倒地簡擇，乃至沒有得到所修的定地作意，在聽聞思惟中努力運轉，有間運轉者：是指從聽聞思惟加行，已經得到所修的未至定中作意。從此以後，世間和出世間的道可以逐漸勝進，能夠得到所修的三摩地（samādhi，等持）作意。了相在初，仍然是欲界的思慧間雜色相出入。

【English Translation】 English version Generating faith and compliance. Secondly, the aspect of purity: Lack of faith is called impurity. Now, speaking of faith and compliance, it is called the state of pure practice. According to the Abhidharma, patience (ksanti) can be practiced with faith, and faith and compliance are the state of practice. Pure faith is called the state of pure practice. Secondly, the bases of reliance: 1. The basis for observing the principles of all dharmas: For example, upon hearing the principles of the Four Noble Truths (catvāri āryasatyāni, suffering, origin, cessation, path), one observes the causes and effects of defilement and purity as real and not false, and based on this, faith arises, hence it is called a basis of reliance. 2. The basis for believing in the supernatural powers of a person (pudgala): Seeing miraculous transformations, faith arises, hence it is also called a basis of reliance. Among the four desires: The desire to accord with yoga (union), refers to the arising of longing and yearning in the practice of the uninterrupted path (anantara-mārga) and the path of decisive discrimination (nirvedha-bhāgīya). The two kinds of practice accord with all practices. All practices are yoga. Now, in order to seek accordance with the two kinds of practice of yoga, longing and yearning arise in the mind. Longing and yearning are desire. The four means: Master Jing judges: 1. In order to guard the precepts (śīla), be good at guarding one's mindfulness. 2. No negligence. 3. With one mind, correctly cultivate śamatha (tranquility) internally. 4. Superior wisdom, vipassanā (insight). Master Taiji says the same: 1. Precepts. 2. Mindfulness. 3. No negligence. 4. Concentration and wisdom. Master Tai also explains: Or there may be means different from this, one should ask the Dharma master. The Dharma master says: The meaning of expedient yoga is numerous, arbitrarily fixing on one would violate the principle. If based on the following twenty-nine in conjunction with the eight aspects of cutting off, the expedient takes the five dharmas as its essence. Ninth, in understanding mental engagement, there are three aspects: First, distinguish the two kinds of four mental engagements. Second, explain the aspects contemplated by mental engagement. Then, explain the nine kinds of superior understanding that arise from mental engagement focusing on objects. 'Effortful and forceful mental engagement' refers to the person who is newly practicing, who has not yet attained a stable mind, but in the desire realm (kāmadhātu), with a scattered mind of hearing and thinking, forcefully and peacefully dwells internally. Or, without inverted discrimination of all dharmas, until one has not attained the mental engagement of the cultivated state of concentration, in hearing and thinking, one forcefully engages. 'Intermittent engagement' refers to the mental engagement in the unarrived concentration of the cultivated state, already attained from the practice of hearing and thinking. From then on, worldly and supramundane paths can gradually advance, and one can attain the mental engagement of the cultivated samādhi (concentration). The aspect of understanding is initially mixed with thoughts and wisdom of the desire realm, with the appearance of form entering and exiting.

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不能一向純定心轉。故名有間。泰師等云。作意名憶。然與定作名說定名作意也。無間運轉者。謂從初了相作意進入后五作意。則能相續不為思慧所間。其加行究竟則是離欲后之三品無間道也。無功用運轉者。謂加行究竟果作意。即是離欲第九解脫之果。已離欲竟於欲界惑更無功用復有所餘四種作意等者。初隨順作意。還是了相作意及攝樂中一分。于緣生厭即是離欲加行道。二對治作意。謂無間道。即是攝樂中一分及遠離作意加行究竟作意。三順清凈作意。謂即是勝解作意。四順觀察作意。謂觀察作意是精進道。返觀煩惱斷與未斷。亦可了相勝解及攝樂一分名隨順。遠離加行及攝樂一分名對治。攝樂一分名順清凈。觀察作意名順觀察。故四作意攝前六作意也。自下明正作意時所思惟四相。因緣相中。景師解云。謂三摩地資糧積集等者謂思惟等持資糧因緣而生欲樂。于可厭法深生厭患者。可思惟能障等持因緣而生厭患能審遍知亂與不亂者。正思惟時能審遍知我今在定有亂不亂。下明亂不亂因。他不惱觸者。明不亂因。或人所作乃至巧用作者。知亂因緣。若毗缽舍那而為上首內略其心極猛盛觀后因緣相者。又思惟彼初修于觀與后止心為因緣相。若奢摩他乃至后因緣相者。亦思惟彼初修于止與后所發勝觀為因緣相。基師云。

或人所作非人所作等者。即覺知亂相也。此乃法師之義。又勘上下不然。下遠離中皆言由因緣。故知此因緣即生貪等之因緣也。故下文皆言由因緣。或功用所作者。此由因此加行生亂。若毗缽舍那下明不亂因緣。極猛盛觀后因緣相者。即修集資糧。於後成滿之因緣下定中準知。應遠離相中。沈相者。謂偏依于止。思惟同分影像時令心下劣。掉相者。謂于因緣相偏依于觀。思惟影像令心高舉。著相者。謂于所緣緣影像相時。若起貪愛不能厭患深生染著。亂相者。謂由緣彼影像相時人非人等於中惱觸。心外馳散。如是諸相如前三摩呬多地三十二相中已說。應遠離相前等引地已委細說。故略不釋。下明作意緣境起九勝解。及狹小所緣意解勝解者。依下結文云所緣狹少故此即欲界。若色界名廣大所緣。無量謂無色界。第十解瑜伽所作中。景師釋云。所依滅及轉者。由修瑜伽作意令自相續中粗重身滅輕安身起。謂或有遍知所緣愛樂所緣與所依滅轉而為上首等者。謂由遍知理事所緣及愛樂觀彼理事所緣。故能于身令滅令轉。或有遍知所緣愛樂所緣用所依清凈為上首等者。前說由二所緣令身滅轉。今時復由所依輕安轉故。令此遍知所緣愛樂所緣得善清凈。泰師云。前句辨由后二瑜伽為首前起。故令初二轉依義成。后句辨由轉依清凈為

【現代漢語翻譯】 或人所作非人所作等情況，指的是覺知上的混亂狀態。這是法師所解釋的含義。再考察上下文，並非如此。下文『遠離』部分都說是由因緣造成的。因此可知，這裡的因緣指的是產生貪念等的因緣。所以下文都說是由因緣造成的。或者說是通過功用所作而產生的，這是由於因緣加上努力修行而產生的混亂。如果按照毗缽舍那（Vipashyana，內觀）的說法，下面會闡明不產生混亂的因緣。在極度猛烈的觀察之後出現的因緣相，指的是修集資糧。在後面的『成就圓滿的因緣』中可以確定。應該遠離的相中，沉相指的是偏執于止（Samatha，奢摩他），在思惟相似的影像時，使內心變得低落。掉相指的是對於因緣相，偏執于觀（Vipashyana，毗缽舍那），在思惟影像時，使內心變得高舉。著相指的是在所緣的影像相上，如果產生貪愛，不能厭惡，深深地產生染著。亂相指的是由於緣彼影像相時，人或非人等在其中惱亂觸動，使心向外馳散。這些相在前述的『三摩呬多地』（Samahita-bhumi，等引地）的三十二相中已經說過。應該遠離的相，在『等引地』（Samahita-bhumi，三摩呬多地）中已經詳細說明，所以這裡簡略不解釋。下面闡明作意緣境，生起九種勝解，以及狹小所緣的意解勝解，依據下文的結論說，因為所緣狹少，所以這是欲界。如果名為廣大所緣，無量，指的是無色界。第十解在瑜伽所作中，景師解釋說，『所依滅及轉』指的是通過修習瑜伽作意，使自身相續中的粗重身滅除，輕安身生起。或者說，通過遍知所緣，愛樂所緣，以所依滅和轉為首要等等，指的是通過遍知理事所緣，以及愛樂觀彼理事所緣，因此能夠使身體滅除和轉變。或者說，通過遍知所緣，愛樂所緣，以所依清凈為首要等等，前面說的是通過兩種所緣使身體滅除和轉變，現在又通過所依輕安的轉變，使這種遍知所緣，愛樂所緣得到很好的清凈。泰師說，前一句說明由后兩種瑜伽為首要而生起，因此使最初兩種轉依的意義得以成就。后一句說明由轉依清凈為 English version: 'Or what is made by humans and what is not made by humans' and so on, refers to the state of confusion in awareness. This is the meaning explained by the Dharma master. Furthermore, examining the context, it is not so. The 'separation' section below all says it is caused by conditions. Therefore, it can be known that the conditions here refer to the conditions that generate greed and so on. Therefore, the following text all says it is caused by conditions. Or what is produced by functional actions, this is the confusion caused by conditions plus diligent practice. If according to Vipashyana (Vipashyana, Insight Meditation), the following will explain the conditions that do not produce confusion. The condition-aspects that appear after extremely intense observation refer to accumulating resources. It can be determined in the later 'conditions for complete fulfillment'. Among the aspects that should be avoided, the sinking aspect refers to being biased towards Samatha (Samatha, Tranquility Meditation), causing the mind to become inferior when contemplating similar images. The agitation aspect refers to being biased towards Vipashyana (Vipashyana, Insight Meditation) in relation to the condition-aspects, causing the mind to become elevated when contemplating images. The attachment aspect refers to, if greed arises on the object-image aspect, being unable to detest it and deeply generating attachment. The confusion aspect refers to, due to the condition of the object-image aspect, humans or non-humans disturbing and touching within it, causing the mind to scatter outwards. These aspects have been mentioned in the aforementioned thirty-two aspects of 'Samahita-bhumi' (Samahita-bhumi, Ground of Concentration). The aspects that should be avoided have been explained in detail in 'Samahita-bhumi' (Samahita-bhumi, Ground of Concentration), so they are briefly not explained here. The following explains the mental effort to connect with the object, giving rise to nine kinds of superior understanding, as well as the mental understanding and superior understanding of the narrow object, based on the conclusion of the following text, because the object is narrow, so this is the desire realm. If it is called a vast object, immeasurable, it refers to the formless realm. In the tenth understanding, in what is done by Yoga, Jing Shi explains, 'What is relied upon ceases and transforms' refers to, through practicing Yoga mental effort, causing the gross body in one's own continuum to cease and the light and comfortable body to arise. Or, through completely knowing the object, loving the object, with the cessation and transformation of what is relied upon as the primary, and so on, refers to, through completely knowing the object of principle and loving and observing the object of principle, therefore being able to cause the body to cease and transform. Or, through completely knowing the object, loving the object, with the purity of what is relied upon as the primary, and so on, the previous said that the body ceases and transforms through two kinds of objects, now also through the transformation of the lightness and comfort of what is relied upon, causing this completely knowing object, loving object to obtain good purity. Tai Shi said, the previous sentence explains that the latter two Yogas are the primary and arise first, therefore causing the meaning of the initial two transformations to be achieved. The latter sentence explains that the purity of transformation is

【English Translation】 'Or what is made by humans and what is not made by humans' and so on, refers to the state of confusion in awareness. This is the meaning explained by the Dharma master. Furthermore, examining the context, it is not so. The 'separation' section below all says it is caused by conditions. Therefore, it can be known that the conditions here refer to the conditions that generate greed and so on. Therefore, the following text all says it is caused by conditions. Or what is produced by functional actions, this is the confusion caused by conditions plus diligent practice. If according to Vipashyana (Vipashyana, Insight Meditation), the following will explain the conditions that do not produce confusion. The condition-aspects that appear after extremely intense observation refer to accumulating resources. It can be determined in the later 'conditions for complete fulfillment'. Among the aspects that should be avoided, the sinking aspect refers to being biased towards Samatha (Samatha, Tranquility Meditation), causing the mind to become inferior when contemplating similar images. The agitation aspect refers to being biased towards Vipashyana (Vipashyana, Insight Meditation) in relation to the condition-aspects, causing the mind to become elevated when contemplating images. The attachment aspect refers to, if greed arises on the object-image aspect, being unable to detest it and deeply generating attachment. The confusion aspect refers to, due to the condition of the object-image aspect, humans or non-humans disturbing and touching within it, causing the mind to scatter outwards. These aspects have been mentioned in the aforementioned thirty-two aspects of 'Samahita-bhumi' (Samahita-bhumi, Ground of Concentration). The aspects that should be avoided have been explained in detail in 'Samahita-bhumi' (Samahita-bhumi, Ground of Concentration), so they are briefly not explained here. The following explains the mental effort to connect with the object, giving rise to nine kinds of superior understanding, as well as the mental understanding and superior understanding of the narrow object, based on the conclusion of the following text, because the object is narrow, so this is the desire realm. If it is called a vast object, immeasurable, it refers to the formless realm. In the tenth understanding, in what is done by Yoga, Jing Shi explains, 'What is relied upon ceases and transforms' refers to, through practicing Yoga mental effort, causing the gross body in one's own continuum to cease and the light and comfortable body to arise. Or, through completely knowing the object, loving the object, with the cessation and transformation of what is relied upon as the primary, and so on, refers to, through completely knowing the object of principle and loving and observing the object of principle, therefore being able to cause the body to cease and transform. Or, through completely knowing the object, loving the object, with the purity of what is relied upon as the primary, and so on, the previous said that the body ceases and transforms through two kinds of objects, now also through the transformation of the lightness and comfort of what is relied upon, causing this completely knowing object, loving object to obtain good purity. Tai Shi said, the previous sentence explains that the latter two Yogas are the primary and arise first, therefore causing the meaning of the initial two transformations to be achieved. The latter sentence explains that the purity of transformation is

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依首。故令后二瑜伽得清。于其轉所成辨時後二瑜伽轉起。此中六行道名遍知所緣。遍知欣厭法故緣。出世道名愛樂所緣。唯緣出世法生愛樂故。基師云。于其所作成辨時轉者。謂所作成辨彼所依清凈。所依清凈故令遍滿愛樂清凈。故言成辨時轉。第十一解瑜伽師有兩番解釋。初番中初業有二。一于作意初修業者。未得所修七種作意。依欲界聞思安住一緣。二凈煩惱初修業者。已得所修了相作意。于諸煩惱欲凈其心。正勤修習了相作意。第二番云。又始從修習善法欲等者。即是初習五停總別念處名初修業。若起燸等名已習行。若已證得入正性離生得諦現觀名度作意。得現觀人由已證得不壞信故。不為惡魔外道等邪緣之所引奪。第十二解瑜伽修。先開二章。后別解釋。初解想修有四句。一修世間道忻上厭下想。二修涅槃三界想。見惑盡處名斷界。修惑盡處名離欲界。諸餘有漏事盡之處名滅界。緣此三界名三界想。三修止品上下想。四修觀品前後想。后二難了故別解。上下想者謂觀察此身如其所住如其所愿等者。如其所愿隨觀上下安住其心。故云如其所住觀上觀下。解前後想中。初開三門總相屬當。后別解三門別相屬當。三門者。一住觀于坐。二坐觀于臥。三在後觀前。現在能觀已起名住。未來所觀將起名坐。過去所觀已

【現代漢語翻譯】 現代漢語譯本： 依此緣由，使得后兩個瑜伽（Yoga，意為相應、結合）得以清凈。當其在所作成辦時運轉時，后兩個瑜伽才開始運轉。這裡，六行道被稱為遍知所緣（Parijnata-alambana），因為遍知對世間法生起欣厭之情，所以以此為所緣。出世道被稱為愛樂所緣（Adhimukta-alambana），因為唯有緣于出世法才能生起愛樂之情。窺基法師說：『在其所作成辦時運轉』，是指所作成辦彼所依的清凈。所依清凈，因此使得遍滿愛樂也清凈。所以說『成辦時運轉』。 第十一解說瑜伽師有兩種解釋。第一種解釋中，初業有兩種：一是對作意（Manasikara，意為注意、作意）初修業者而言，尚未得到所修的七種作意，依于欲界（Kama-dhatu，意為慾望界）的聞思而安住於一緣（Ekagra，意為專注）。二是對凈煩惱初修業者而言，已經得到所修的了相作意（Laksana-manasikara），對於諸煩惱想要清凈其心，精勤修習了相作意。 第二種解釋說：『又開始從修習善法欲等』，這就是最初修習五停心觀（Panca nivarana，意為五種停止煩惱的方法），總相念處和別相念處，稱為初修業。如果生起燸位等，稱為已習行。如果已經證得入正性離生（Samyaktva-niyata，意為進入正確的道路，脫離輪迴），得到諦現觀（Satya-abhisamaya，意為對真理的直接體驗），稱為度作意。得到現觀的人，由於已經證得不壞信（Avinashi-shraddha，意為堅不可摧的信心），不會被惡魔（Mara，意為死亡、障礙）外道（Tirthika，意為非佛教徒）等邪緣所引誘奪走。 第十二解說瑜伽修。先開啟兩個章節，然後分別解釋。首先解釋想修，有四句話：一是修世間道，欣上厭下想。二是修涅槃三界想。見惑（Drishti-klesha，意為錯誤的見解帶來的煩惱）斷盡之處稱為斷界。修惑（Bhavana-klesha，意為通過修行才能斷除的煩惱）斷盡之處稱為離欲界。諸餘有漏事（Sasrava-dharma，意為有煩惱的事物）斷盡之處稱為滅界。緣于這三界，稱為三界想。 三是修止品上下想。四是修觀品前後想。后兩種難以理解，所以分別解釋。上下想是指觀察此身，如其所住，如其所愿等。如其所愿，隨觀上下，安住其心。所以說如其所住，觀上觀下。解釋前後想中，先開啟三門，總相屬當。然後分別解釋三門，別相屬當。三門是：一，住觀于坐。二，坐觀于臥。三，在後觀前。現在能觀，已經生起，稱為住。未來所觀，將要生起，稱為坐。過去所觀，已經...

【English Translation】 English version: Based on this reason, the latter two Yogas (Yoga, meaning correspondence, union) are purified. Only when they operate in the accomplishment of what is to be done do the latter two Yogas begin to operate. Here, the six-fold path is called Parijnata-alambana (Parijnata-alambana, meaning the object of complete knowledge), because complete knowledge gives rise to joy and aversion towards worldly dharmas, so it takes this as its object. The transcendental path is called Adhimukta-alambana (Adhimukta-alambana, meaning the object of aspiration), because only by focusing on transcendental dharmas can love and joy arise. Master Kuiji said: 'When it operates in the accomplishment of what is to be done' refers to the accomplishment of the purity of that which is relied upon. Because the basis is pure, it causes the purity of pervasive love and joy. Therefore, it is said 'operates at the time of accomplishment'. The eleventh explanation says that Yogis have two interpretations. In the first interpretation, there are two types of initial practice: one is for those who are beginners in Manasikara (Manasikara, meaning attention, volition), who have not yet obtained the seven types of Manasikara they are practicing, and rely on hearing and thinking in the Kama-dhatu (Kama-dhatu, meaning the desire realm) to abide in Ekagra (Ekagra, meaning concentration). The second is for those who are beginners in purifying afflictions, who have already obtained the Laksana-manasikara (Laksana-manasikara, meaning characteristic attention) they are practicing, and diligently practice Laksana-manasikara to purify their minds of afflictions. The second explanation says: 'And starting from the desire to practice good dharmas, etc.,' this is the initial practice of the Panca nivarana (Panca nivarana, meaning the five methods of stopping afflictions), general mindfulness and specific mindfulness, called initial practice. If the stage of warmth, etc., arises, it is called already practiced. If one has already attained entry into Samyaktva-niyata (Samyaktva-niyata, meaning entering the correct path, escaping from reincarnation), and obtained Satya-abhisamaya (Satya-abhisamaya, meaning direct experience of the truth), it is called crossing Manasikara. A person who has attained direct experience, because they have already attained Avinashi-shraddha (Avinashi-shraddha, meaning indestructible faith), will not be seduced and taken away by evil Mara (Mara, meaning death, obstacle), Tirthika (Tirthika, meaning non-Buddhist) and other evil conditions. The twelfth explanation explains Yoga practice. First, open two chapters, and then explain them separately. First, explain the practice of thought, there are four sentences: one is to practice the worldly path, with the thought of rejoicing in the higher and disliking the lower. The second is to practice the Nirvana thought of the three realms. The place where Drishti-klesha (Drishti-klesha, meaning afflictions caused by wrong views) is completely cut off is called the realm of cutting off. The place where Bhavana-klesha (Bhavana-klesha, meaning afflictions that can only be cut off through practice) is completely cut off is called the realm of detachment from desire. The place where all other Sasrava-dharma (Sasrava-dharma, meaning things with afflictions) are completely cut off is called the realm of cessation. Focusing on these three realms is called the thought of the three realms. The third is to practice the thought of up and down in the Samatha (calm) category. The fourth is to practice the thought of before and after in the Vipassana (insight) category. The latter two are difficult to understand, so they are explained separately. The thought of up and down refers to observing this body, as it is, as it wishes, etc. As it wishes, follow the observation of up and down, and settle the mind. Therefore, it is said to observe up and down as it is. In explaining the thought of before and after, first open three doors, generally corresponding. Then explain the three doors separately, specifically corresponding. The three doors are: one, dwelling and observing while sitting. Two, sitting and observing while lying down. Three, observing the past from the future. The present ability to observe, which has already arisen, is called dwelling. The future observation, which is about to arise, is called sitting. The past observation, which has already...

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滅名臥現在能觀將臥名坐。以後新起觀無間滅已起諸行。次解菩提分法修。于中有七。一總問。二總答。三徴。四粗開七門。五細列三十七名。六廣辨三十七義。七總結菩提分修。若依俱舍。三十七品實體唯十。謂慧勤定信念喜舍輕安及戒尋。今依大乘。實體唯九。以正思惟即慧所攝非思為體故。如下五十七云。三十七攝信等五根。信等五根不攝六四。謂八正中正語業命添喜安舍即名為六。若合戒為一足喜安舍即有四種。如是六四非信等攝。解云。若正思惟以思數為體者。應言五根不攝七五。以五根中不攝思故。以是義故知體唯九。就細列中。四正斷者。前二勤修正有所斷。后二勤修正有能斷。皆名正斷四神足者。以別境中定數為體。此定能發五神通。是神通因故。說此定名為神足。此之神足為四法求成名四神。四法即是欲勤心觀。欲勤是善品中二。心是意識。觀是別境中慧。皆言斷行成就。斷者即是滅之異名。猶是為除五失修八滅資糧。如成實中說。欲三摩地乃至觀三摩地者並將因名果。故言欲等。五根五力。謂信等五有能生義名根。有增上不可伏義名力。七覺支中。景師解。皆言等者。此平等義。盡無生皆平等開覺名為等覺。支是分義因義。此七能與盡無生智等覺為分名等覺支。法師云。即此七法平等開覺同時相

【現代漢語翻譯】 現代漢語譯本 滅名臥現在能觀將臥名坐。以後新起觀無間滅已起諸行。次解菩提分法修。于中有七：一總問，二總答，三徴，四粗開七門，五細列三十七名，六廣辨三十七義，七總結菩提分修。若依《俱舍論》，三十七品實體唯十，謂慧、勤、定、信念、喜、舍、輕安及戒、尋。今依大乘，實體唯九，以正思惟即慧所攝，非思為體故。如下五十七云：『三十七攝信等五根。』信等五根不攝六四，謂八正道中正語、業、命，添喜、安、舍即名為六。若合戒為一足，喜、安、舍即有四種。如是六四非信等攝。解云：『若正思惟以思數為體者，應言五根不攝七五，以五根中不攝思故。』以是義故知體唯九。就細列中，四正斷者，前二勤修正有所斷，后二勤修正有能斷，皆名正斷。四神足者，以別境中定數為體，此定能發五神通，是神通因故，說此定名為神足。此之神足為四法求成名四神。四法即是欲、勤、心、觀。欲、勤是善品中二，心是意識，觀是別境中慧，皆言斷行成就。斷者即是滅之異名，猶是為除五失修八滅資糧。如《成實論》中說。欲三摩地乃至觀三摩地者，將因名果，故言欲等。五根五力，謂信等五有能生義名根，有增上不可伏義名力。七覺支中，景師解，皆言『等』者，此平等義，盡無生皆平等開覺名為等覺。支是分義、因義。此七能與盡無生智等覺為分名等覺支。法師云：『即此七法平等開覺同時相。』

【English Translation】 English version The extinction of name, lying down, now able to observe, taking lying down as name and sitting. Afterwards, newly arising observation, without interval, extinction, already arising all actions. Next, explaining the cultivation of the Bodhi-parting dharmas. Within this, there are seven aspects: 1. General question, 2. General answer, 3. Inquiry, 4. Roughly opening the seven doors, 5. Detailed listing of the thirty-seven names, 6. Broadly distinguishing the thirty-seven meanings, 7. Concluding the cultivation of the Bodhi-parting. If according to the 'Abhidharmakośabhāṣya' (俱舍論), the substance of the thirty-seven qualities is only ten, namely: wisdom (慧), diligence (勤), concentration (定), faith (信念), joy (喜), equanimity (舍), pliancy (輕安), precepts (戒), and investigation (尋). Now, according to the Mahayana, the substance is only nine, because right thought (正思惟) is included in wisdom (慧), and is not thought as its substance. As it says below in fifty-seven: 'The thirty-seven include the five roots of faith (信) etc.' The five roots of faith (信) etc. do not include six and four, namely: right speech (正語), action (業), and livelihood (命) in the Eightfold Path, adding joy (喜), pliancy (安), and equanimity (舍), which are called six. If precepts (戒) are combined as one foot, joy (喜), pliancy (安), and equanimity (舍) are four kinds. Thus, these six and four are not included in faith (信) etc. Explanation says: 'If right thought (正思惟) takes thought as its substance, it should be said that the five roots do not include seven and five, because the five roots do not include thought.' Because of this meaning, it is known that the substance is only nine. Regarding the detailed listing, the four right efforts (四正斷): the first two diligently cultivate what should be abandoned, the latter two diligently cultivate what can be abandoned, all are called right efforts. The four psychic powers (四神足) take concentration (定) in the realm of distinction as their substance. This concentration can generate the five supernormal powers (五神通), it is the cause of supernormal powers, therefore this concentration is called psychic power. These psychic powers are named four psychic powers because they are sought to be accomplished by four dharmas. The four dharmas are desire (欲), diligence (勤), mind (心), and observation (觀). Desire (欲) and diligence (勤) are two in the wholesome qualities, mind (心) is consciousness, observation (觀) is wisdom (慧) in the realm of distinction, all are said to accomplish the practice of cutting off. Cutting off is another name for extinction, it is still cultivating the eight resources for extinction to eliminate the five losses. As it is said in the 'Tattvasiddhi Śāstra' (成實論). 'Desire Samadhi (欲三摩地) up to Observation Samadhi (觀三摩地)' takes the cause as the name of the result, therefore it is said 'desire (欲) etc.' The five roots (五根) and five powers (五力), namely, the five of faith (信) etc. have the meaning of being able to generate, hence the name root, having the meaning of increasing and being unsubduable, hence the name power. Among the seven factors of enlightenment (七覺支), Jing Shi explains, all say 'equal' (等), this is the meaning of equality, the exhaustion of non-arising is all equally awakened, called equal enlightenment. 'Branch' (支) is the meaning of part, the meaning of cause. These seven can give the exhaustion of non-arising wisdom equal enlightenment as a part, named equal enlightenment branch. Dharma Master says: 'These seven dharmas are equally awakened simultaneously.'

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助名支。基師解。皆有等字者。法師云。此等覺即謂如來七支能因成等覺故皆有等字。若爾後八支聖道亦爾。前五位內難此義妨故。有義七覺在見道。八正在修道。見道無相。修道分別。分別故有相。無相故平等而覺。故言等覺。此義上下無妨。依中邊論辨其位者。四念住四正斷四神足在前三方便解脫分中。五根在𤏙頂。五力在忍第一法。七覺在見道。初覺悟故。八正在修道。離於修斷八邪法故。但智論云修道用故名覺見道用故名道者。隨相說故無妨。此瑜伽中引輪王七寶。況出世王有七覺寶。廣辨三十七義中有其六段。初解念住有四。一辨念住體。二解念住內外不同。三辨建立四念住意。四總解釋念住之義。前中復二。初解身相念住。二解餘三念住前中初作四問。后依問答。云何為身者。問所緣身相。云何于身住修身觀者。問能觀體。云何爲念住者。問于所緣身不忘失義。云何念住者。問于所緣。若為思審可爾不可爾等安住于念。答初問中。身相三十五者。略有十四對。一內外對。二根非根對。三情非情對。四粗重輕安對。五能所造對。六名色身對。七五趣對。八有無識對。九中表對。十變不變對。十一成不成根對。十二親怨中人對。十三劣中妙對。十四幼少老對。此中自己根塵色身名內身。他人根塵及外非情總名

【現代漢語翻譯】 現代漢語譯本 助名支（輔助覺悟的支分）。基師解（基礎導師的解釋）。皆有『等』字者：法師云（法師說），此『等覺』即謂如來七支（七種因素）能因成等覺（成就正等覺）故皆有『等』字。若爾（如果這樣），后八支聖道亦爾（也是如此）。前五位內難此義妨故（在前五種修行階段難以理解這個含義，因為存在障礙）。 有義（有一種解釋是），七覺在見道（七覺支在見道位），八正在修道（八正道在修道位）。見道無相（見道是無相的），修道分別（修道是有分別的）。分別故有相（因為有分別所以有相），無相故平等而覺（因為無相所以平等而覺悟），故言『等覺』（所以稱為『等覺』）。此義上下無妨（這個解釋在各個階段都沒有妨礙）。 依中邊論辨其位者（依照《中邊分別論》辨別其位置）：四念住（四種念住）、四正斷（四種正斷）、四神足（四種神足）在前三方便解脫分中（在前面三個方便解脫分中）。五根在𤏙頂（五根在𤏙頂位）。五力在忍第一法（五力在忍位和第一法位）。七覺在見道（七覺支在見道位），初覺悟故（因為初次覺悟）。八正在修道（八正道在修道位），離於修斷八邪法故（因為要遠離修斷八種邪法）。 但智論云（但是《大智度論》說），修道用故名覺（修道的作用叫做覺），見道用故名道者（見道的作用叫做道），隨相說故無妨（這是隨順現象而說的，沒有妨礙）。此瑜伽中引輪王七寶（《瑜伽師地論》中引用了轉輪王的七寶），況出世王有七覺寶（更何況出世間的聖王擁有七覺寶）。 廣辨三十七義中有其六段（廣泛辨析三十七道品有六個部分）：初解念住有四（首先解釋念住有四個方面）：一辨念住體（辨別念住的體性），二解念住內外不同（解釋念住的內外不同），三辨建立四念住意（辨別建立四念住的意義），四總解釋念住之義（總的解釋念住的意義）。 前中復二（在第一個方面中又分為兩個部分）：初解身相念住（首先解釋身相念住），二解餘三念住（其次解釋其餘三種念住）。前中初作四問（在第一個部分中首先提出四個問題）：云何為身者（什麼是身），問所緣身相（這是詢問所觀的身的相狀）。云何于身住修身觀者（如何于身安住修習身觀），問能觀體（這是詢問能觀的本體）。云何爲念住者（什麼是念住），問于所緣身不忘失義（這是詢問對於所觀的身不忘失的意義）。云何念住者（什麼是念住），問于所緣，若為思審可爾不可爾等安住于念（這是詢問對於所觀的對象，如何通過思考審察，判斷『是這樣』或『不是這樣』等，從而安住于念）。 答初問中（回答第一個問題）：身相三十五者（身的相狀有三十五種），略有十四對（簡略地有十四對）：一內外對（內外相對），二根非根對（根與非根相對），三情非情對（有情與非情相對），四粗重輕安對（粗重與輕安相對），五能所造對（能造與所造相對），六名色身對（名色身相對），七五趣對（五趣相對），八有無識對（有識與無識相對），九中表對（內在與外在相對），十變不變對（變化與不變相對），十一成不成根對（成就與不成就根相對），十二親怨中人對（親人、仇人與中人相對），十三劣中妙對（低劣、中等與美妙相對），十四幼少老對（幼年、少年與老年相對）。 此中自己根塵色身名內身（這裡，自己的根、塵、色身稱為內身），他人根塵及外非情總名（他人的根、塵以及外在的非情之物總稱為外身）。

【English Translation】 English version Aids to Name-Branch (auxiliary branches of enlightenment). Master Ji's Explanation (explanation by Master Ji). Those with the character 'equal': The Dharma Master says, this 'equal enlightenment' means that the seven branches (seven factors) of the Tathagata are the cause of achieving equal enlightenment, hence all have the character 'equal'. If so, the latter eightfold noble path is also the same. It is difficult to understand this meaning within the first five stages because of obstacles. One interpretation is that the seven factors of enlightenment are in the path of seeing, and the eightfold noble path is in the path of cultivation. The path of seeing is without characteristics, and the path of cultivation involves discrimination. Because of discrimination, there are characteristics; because of no characteristics, there is equality and awakening, hence it is called 'equal enlightenment'. This meaning does not hinder any stage. According to the Madhyantavibhaga (Discrimination of the Middle and Extremes) to distinguish their positions: the four smṛtyupasthānas (foundations of mindfulness), the four samyakprahāṇa (right efforts), and the four ṛddhipāda (bases of miraculous power) are in the first three preparatory stages of liberation. The five indriya (roots) are in the peak. The five bala (powers) are in forbearance and the first dharma. The seven bodhyaṅga (factors of enlightenment) are in the path of seeing, because of the initial awakening. The eight āryāṣṭāṅgamārga (noble eightfold path) are in the path of cultivation, because they are to abandon the eight evil dharmas that are to be severed through cultivation. However, the Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom) says that the function of the path of cultivation is called awakening, and the function of the path of seeing is called the path. This is speaking according to the phenomena, so there is no hindrance. This Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) cites the seven treasures of the Cakravartin (wheel-turning king), let alone the supramundane king who possesses the seven jewels of enlightenment. There are six sections in the extensive explanation of the thirty-seven dharmas: First, the explanation of the smṛtyupasthānas (foundations of mindfulness) has four aspects: 1. Distinguishing the nature of the smṛtyupasthānas; 2. Explaining the differences between the internal and external smṛtyupasthānas; 3. Distinguishing the intention of establishing the four smṛtyupasthānas; 4. Generally explaining the meaning of the smṛtyupasthānas. The first aspect is further divided into two parts: First, explaining the kāyasmṛtyupasthāna (mindfulness of the body); second, explaining the remaining three smṛtyupasthānas. In the first part, four questions are initially posed: What is the body? This asks about the characteristics of the body as the object of contemplation. How does one abide in the body and cultivate contemplation of the body? This asks about the nature of the one who contemplates. What is smṛtyupasthāna (foundation of mindfulness)? This asks about the meaning of not forgetting the body as the object of contemplation. What is smṛtyupasthāna (foundation of mindfulness)? This asks how, with respect to the object of contemplation, one abides in mindfulness through thinking and examining, judging 'it is so' or 'it is not so', etc. Answering the first question: The characteristics of the body are thirty-five, briefly in fourteen pairs: 1. Internal and external; 2. Roots and non-roots; 3. Sentient and non-sentient; 4. Coarse and heavy, and light and ease; 5. That which creates and that which is created; 6. Name and form body; 7. Five destinies; 8. With consciousness and without consciousness; 9. Internal and external; 10. Changing and unchanging; 11. Accomplished and unaccomplished roots; 12. Relatives, enemies, and neutral people; 13. Inferior, middling, and excellent; 14. Young, adolescent, and old. Here, one's own roots, sense objects, and physical body are called the internal body; the roots and sense objects of others, and external non-sentient things are collectively called the external body.

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外身。自他五根名根所攝身。自他五塵及外五塵名非根所攝身。自他內根塵名有情數身。山河草木等名非有情數身。未得靜慮名粗重俱行身。已得靜慮名輕安俱行身。內外四大是能造身。自余根塵名所造身。名身色身者通舉名身相對故來。此中意取色身不取名身。是餘三念住境。備述三藏解。緣內身中義分名色二身。祖父國身者即鬼身也。以祖父來皆望男女之所祭神祀皆有此顛。乃至上祖故言祖父國。廣釋如廣論。又有識身者有命根身。無識身者死人身。中身表身者內中間名中身。身之外相名錶身。死經多時名變異身。初死及未死身名不變異身。半擇迦身者。景雲。扇𢮎迦舊名黃門。半擇迦舊名缽吒。語不正謂無根相。非親友身者。怨家身。中庸身者。處中人身。劣中妙身者。謂好醜異分劣中妙。或力有強弱分劣中妙。或就大小分劣中妙。答第二問中住循身觀略有三種。即聞思修。由此三慧於前諸身觀察推求故名也。答第三問。念謂依身受持正法思惟法義。修作證中心無忘失也。初作身念住時要依教修。故思法義不忘名念。答第四問中有兩番。初番若審思惟于教於義觸證解脫等中。思惟可爾不可爾等安住所緣名爲念住。第二番又為守護念下重解念住。初開三門。二次第釋。第三由此下結名念住。上來四句釋身念住竟。

【現代漢語翻譯】 現代漢語譯本 外身：自己和他人的五根（眼、耳、鼻、舌、身）以及它們所對應的色、聲、香、味、觸，這些屬於『根所攝身』。自己和他人的五塵（色、聲、香、味、觸）以及外在的五塵，這些屬於『非根所攝身』。自己和他人的內在根和塵，這些屬於『有情數身』。山河草木等等，這些屬於『非有情數身』。 未獲得靜慮（禪定）的身，稱為『粗重俱行身』。已經獲得靜慮的身，稱為『輕安俱行身』。內在和外在的四大（地、水、火、風）是能造作身體的因素，其餘的根和塵是所造作的身體。 『名身色身』這個名稱的出現，是爲了概括地說明名身和色身相對而言的。這裡的意思是取色身，不取名身。色身是其餘三種念住的境界。詳細的解釋可以參考三藏的解釋。緣于內身中的意義，可以分為名身和色身兩種。 『祖父國身』指的是鬼身。因為祖父輩以來，人們都會祭祀男女神靈，這些祭祀都存在這種顛倒的現象，甚至可以追溯到更早的祖先，所以說是『祖父國』。更詳細的解釋可以參考《廣論》。 『有識身』指的是有命根的身。『無識身』指的是死人的身體。『中身表身』指的是內在和中間的部分稱為『中身』，身體的外在相貌稱為『表身』。死去很久的身體稱為『變異身』。剛死去或者還沒有死去的身體稱為『不變異身』。 『半擇迦身』，景雲說，『扇𢮎迦』舊稱黃門，『半擇迦』舊稱缽吒，指的是生理結構不完整，沒有生殖能力的人。『非親友身』指的是怨家的身體。『中庸身』指的是處在中間狀態的人的身體。『劣中妙身』指的是好壞美醜的差異，或者力量強弱的差異，或者大小尺寸的差異。 回答第二個問題：住循身觀略有三種，即聞、思、修。通過這三種智慧，對前面提到的各種身體進行觀察和推求，所以稱為『住循身觀』。 回答第三個問題：『念』指的是依靠身體受持正法，思維法義，在修行證悟的過程中內心不忘失。剛開始修習身念住的時候，要依據教法修行，所以思維法義不忘失就稱為『念』。 回答第四個問題：這裡有兩層意思。第一層意思是，如果審慎地思維教法和義理，在觸證解脫等等方面，思維什麼是可以的，什麼是不可以的，安住于所緣境，這就稱為『念住』。第二層意思是，爲了守護念，下面重新解釋『念住』。首先展開三個門徑，然後依次解釋，最後通過『由此下』總結為『念住』。以上四句解釋了身念住的內容。

【English Translation】 English version External body: One's own and others' five roots (eye, ear, nose, tongue, body) and their corresponding forms, sounds, smells, tastes, and tactile sensations, these belong to the 'body included by the roots'. One's own and others' five dusts (forms, sounds, smells, tastes, and tactile sensations) and external five dusts, these belong to the 'body not included by the roots'. One's own and others' internal roots and dusts, these belong to the 'sentient being body'. Mountains, rivers, grass, trees, etc., these belong to the 'non-sentient being body'. A body that has not attained dhyana (meditative absorption) is called the 'coarse and heavy body'. A body that has attained dhyana is called the 'light and easeful body'. The internal and external four great elements (earth, water, fire, wind) are the factors that can create the body, and the remaining roots and dusts are the created body. The name 'name-body and form-body' appears to generally explain the relative relationship between the name-body and the form-body. Here, the meaning is to take the form-body and not the name-body. The form-body is the object of the remaining three mindfulnesses. Detailed explanations can be found in the Tripitaka. The meaning of 'ancestral father's country body' refers to the ghost body. Because since the time of ancestors, people have been worshiping male and female deities, and these sacrifices all have this inverted phenomenon, even tracing back to earlier ancestors, so it is called 'ancestral father's country'. More detailed explanations can be found in the 'Lamrim'. 'Conscious body' refers to a body with a life force. 'Unconscious body' refers to the body of a dead person. 'Middle body and outer body' refers to the internal and middle parts being called the 'middle body', and the external appearance of the body being called the 'outer body'. A body that has been dead for a long time is called the 'changed body'. A body that has just died or has not yet died is called the 'unchanged body'. 'Hermaphrodite body', Jingyun said, 'Shan𢮎迦' was formerly called eunuch, 'Hermaphrodite' was formerly called '缽吒', referring to people with incomplete physiological structures and no reproductive ability. 'Non-relative and friend body' refers to the body of an enemy. 'Mediocre body' refers to the body of a person in an intermediate state. 'Inferior, medium, and excellent body' refers to the differences in good and bad, beauty and ugliness, or the differences in strength, or the differences in size. Answering the second question: Dwelling in contemplation of the body has roughly three types, namely, hearing, thinking, and cultivating. Through these three wisdoms, observing and seeking the various bodies mentioned earlier, it is called 'dwelling in contemplation of the body'. Answering the third question: 'Mindfulness' refers to relying on the body to uphold the Dharma, thinking about the meaning of the Dharma, and not forgetting in the heart during the process of cultivation and realization. When first practicing mindfulness of the body, one must practice according to the teachings, so thinking about the meaning of the Dharma and not forgetting is called 'mindfulness'. Answering the fourth question: There are two layers of meaning here. The first layer of meaning is that if one carefully thinks about the teachings and principles, and in touching and realizing liberation, etc., thinks about what is possible and what is not possible, and dwells on the object of focus, this is called 'mindfulness'. The second layer of meaning is that in order to protect mindfulness, the following re-explains 'mindfulness'. First, unfold three paths, then explain them in order, and finally summarize them as 'mindfulness' through 'from this below'. The above four sentences explain the content of mindfulness of the body.

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次解餘三念住。若具悉作文皆有四句。一分別所觀受心法體。二解住修受心法觀。三解念。四解住念。然文中初總駢解所觀受心法體。后之三句但類於前身念住。釋前中先列受心法數。後重牒解釋。前中受有二十一或九種者。景雲細。分有二十一。總束為九。初明樂苦舍三。此即是總。二約五識相應身受分三。三意識相應心受分三說憂為苦故。四約有愛味有三。五約無愛味為三。六約依耽嗜受有三。七約依出離為三。如是三七合有二十一受。或九種受者。據前七中。前三受門說即攝后四。初三受門是總為三。二約身辨三受又為三。三約心辨受又為三。是別。總別為九。道理直據初門。三受即攝一切身受心受染受無染受一切皆盡。如余處說。泰云。三受為三。四身受。五心受。六愛味受。七無愛味受。八耽嗜受。九出離受。基云。二十一受即如所列。或九種受者。法師云。即初三位各三故九也。此九攝一切受盡更無別開余門也。又釋同泰。心有二十種者。並屬意處。法二十者。以明心比數明法。並屬法處。若貪貪毗奈耶等者。無貪能調伏貪故名貪毗奈耶。瞋癡亦爾。若略法若散法者。除略心王及受諸餘略心相應法及不相應法併名略法。乃至不善解脫法亦爾。如是當知建立黑品白品染凈品二十種法者。不善法名黑。有漏善

法名白。三界系法名染。離三界法名凈。依此四法建立為二十種。下重牒解釋受心法相即為三段。又樂受者謂順樂受觸為緣所生等者。約樂觸解樂受。以必因觸生於受故。此若五識相應名身受。若意識相應名心受者。即顯身三受中樂受心三受中樂受。如順樂受觸如是順苦受觸順不苦不樂受觸為緣所生不平等受受所攝等者。不平等受即是苦受。俱非即是舍受。下顯身心三中苦舍可知。如是諸受若順涅槃等名無愛味受等者。景雲。無漏受名無愛味。有漏受名有愛味。八種凈定相應受能為厭下忻上伏離下地修惑名依出離。若欲界系不順離欲名依耽嗜受。泰云。道分善受名無愛味。染污無記及福分善受著三界名有愛味。上二界善受及欲界聞思俱隨順離欲名依出離。余欲界受名依耽嗜。基云。若隨順涅槃等謂諸無為。隨順抉擇謂諸無漏心。若墮于界謂三界有漏名愛味。若上界二性有漏法及欲界聞思出家人等依出離受。若地獄二性法及五貪慾境之體名耽嗜。解心相中。初辨六心。后辨十四。初中依能治所治故有六言。如是六心當知皆是行時所起等者。景雲。非因斂念住緣時起故名依行時起。基云。前六心皆行作時起名行時。非住行等名行時。行時既爾住時準知。如前已說未住定時起名行時住定時起名住時。次辨十四心。景雲。因攝

心住緣時起。于中初有八心。四是能治依未至定能除五蓋。謂略心舉心是加行道。不掉心是無間道。寂靜心是解脫道。余有四心是障。所謂散心下心掉心不寂靜心。下心者謂惛沈俱行。舉心者為心沈不緣凈妙境策心令舉。掉心者謂太浮舉即為掉纏所纏。定心已下有六心。是依四靜慮四無色起。三是能治。能治色無色界煩惱。三心是障。初言定心者謂從諸蓋得解脫已者。牒未至定。復能證入根本靜慮者。得入四靜慮心能離色界煩惱加行無間道心。不定心者謂未能入者障過心也。善修心者即是離色界惑解脫道心。不善修心者即是障也。善解脫心者謂從一切究竟解脫者。是離四空惑加行無間解脫等道。不善解脫心者是障。如是十四心因住時所起者。是因入定住緣時起。此文總說。依凈蓋地住時所起有八種心等者。八中四是能治是未至定攝。能離五蓋名凈蓋地。依凈煩惱地住時所起有六種心等者。三是能治。能治色界無色界惑。如前分別。泰云。十四心中前八心是定方便道。依伏現蓋清凈地住定時起。后六心依斷煩惱住定時起。基云。依凈蓋地等者。此中解住時十四心。未得定無間道住加行道中名凈蓋地。起八種心。依定無間道斷煩惱。起彼六心。問曰。何故前八名凈蓋是定加行非無間。后六是凈或一定一無間道。義曰。且如

貪瞋癡為所治蓋。無貪調伏等為能治。則六合取三所治即三蓋也。此乃行時。下是住時八種。若略若散。略即止相散即散亂。若下若舉。下即惛沈舉即舉相。若掉離掉即掉舉。若寂靜不寂靜。謂惡作名不寂靜善作名寂靜。又疑不寂靜決定名寂靜。又合取前能除道名寂靜。合前所治名不寂靜。此即各別有對治名凈諸蓋地。蓋即五蓋。后之十八種總相而言。非別有所治。得后六時要須得前諸蓋凈已方能入根本定。若爾所治要便同時。何故蓋為加行道定為無間道。義曰。且如前能治寂靜等。若道加行道諸蓋伏非永斷。又前能治伏時為加行道。所治與無間道同時為無間道所斷。要所治滅能治生故。論云。從得解脫已證入根本定。無間道中不定心即所治也。前八別有對治故。加行道分別觀心也。后無間道總相觀。或言無間道。又未必明方便。無間道前之八心所治皆是蓋別有所治。后六種非別除蓋總斷諸煩惱。如此分別此方便無間次第。八唯伏惑非其無間。又于內有蓋下解法相中。初了知所治蓋結有無。次了能治七覺支以並是法念境故。唯喜覺支是受念住境非法念住境。相從故來。若能如是如實遍知諸雜染法等者。景雲。遍知諸雜染法者。能知蓋結有無。自性因緣過患對治者。結前能治七覺支。是為法念住體者。知前障治是為法念

住體。基云。此勘上文無別解此四種。此但有自性及過患對治無別因緣。若準上舉所治蓋等名自性。次前言了知眼處有結過患名過患。故能治道名對治。又無別解因緣處若義無妨。謂六行時中三不善根名諸惑之因緣。因緣生諸惑也。又即自性之種子名因緣也。又因何處緣何處而生自性即名因緣。又依眼乃至作意而生惑眼等處即名因緣也。如說下類身念住釋住受心法觀。念及住亦爾可知。上來第一辨體竟。自下第二解念住內外不同。初舉三問。后答。答中初以六複次釋三觀。后結顯少。云何于內身等住修身等觀者。舉內身等取內受心法。餘二準此。答六複次中。初云若緣外他有情名內外者。是有情數故名內。非自身色名外。基師解云。此中中緣身無簡能造所造總緣。若下第四唯能造非所造故別也。第二云若緣自他五根有執受色名緣內身。若緣外非根無執受色名緣外身。若緣自他扶根五塵有執受色名緣內外身等。第三若緣自內定地輕安俱行色名住內身觀者。行者身在欲界由得定故離於粗重。此身即是輕安俱行。由緣此色名住內身。亦可據身生色界名與輕安俱行。若雙緣他輕安粗重俱行色等者。緣他輕安俱行色名住內。緣他粗重俱行色名住外。第四中若緣內外四大所造根塵造色名住內外。第五中景師解云。若緣未死有識身名

【現代漢語翻譯】 現代漢語譯本 住體（shì zhù tǐ，指專注的對象）。基云（Jī Yún，人名）。此勘上文無別解此四種（sì zhǒng，指四種念住）。此但有自性及過患對治無別因緣。若準上舉所治蓋等名自性。次前言了知眼處有結過患名過患。故能治道名對治。又無別解因緣處若義無妨。謂六行時中三不善根名諸惑之因緣。因緣生諸惑也。又即自性之種子名因緣也。又因何處緣何處而生自性即名因緣。又依眼乃至作意而生惑眼等處即名因緣也。如說下類身念住釋住受心法觀。念及住亦爾可知。上來第一辨體竟。自下第二解念住內外不同。初舉三問。后答。答中初以六複次釋三觀。后結顯少。云何于內身等住修身等觀者。舉內身等取內受心法。餘二準此。答六複次中。初云若緣外他有情名內外者。是有情數故名內。非自身色名外。基師解云（Jī Shī，人名）。此中中緣身無簡能造所造總緣。若下第四唯能造非所造故別也。第二云若緣自他五根有執受色名緣內身。若緣外非根無執受色名緣外身。若緣自他扶根五塵有執受色名緣內外身等。第三若緣自內定地輕安俱行色名住內身觀者，行者身在欲界由得定故離於粗重。此身即是輕安俱行。由緣此色名住內身。亦可據身生**名與輕安俱行。若雙緣他輕安粗重俱行色等者，緣他輕安俱行色名住內。緣他粗重俱行色名住外。第四中若緣內外四大所造根塵造色名住內外。第五中景師解云（Jǐng Shī，人名）。若緣未死有識身名

【English Translation】 English version The object of focus. Jī Yún (name of a person). This examines the above text and finds no other explanation for these four (sì zhǒng, referring to the four foundations of mindfulness). This only has self-nature and the antidote to faults, without separate causes and conditions. If based on the above-mentioned coverings to be treated, it is called self-nature. Next, the previous statement 'knowing the faults of the eye base having fetters' is called faults. Therefore, the path that can cure is called the antidote. Also, there is no separate explanation of the place of causes and conditions, if the meaning is not hindered. That is to say, the three unwholesome roots among the six practices are called the causes and conditions of all delusions. Causes and conditions give rise to all delusions. Also, the seed of self-nature is called causes and conditions. Also, the cause of where and the condition of where that gives rise to self-nature is called causes and conditions. Also, relying on the eye and even volition to give rise to delusions, the place of the eye, etc., is called causes and conditions. As explained in the lower category of body mindfulness, the contemplation of abiding in sensation, mind, and dharma is also knowable. The above is the end of the first distinguishing of the substance. From below, the second explains the difference between internal and external mindfulness. First, three questions are raised. Then, the answer. In the answer, first, the three contemplations are explained with six repetitions. Then, the conclusion shows the few. How does one abide in the internal body, etc., and cultivate the contemplation of the body, etc.? The internal body, etc., is mentioned to take the internal sensation, mind, and dharma. The other two are based on this. In the answer of the six repetitions, first, it is said that if one is connected to external sentient beings, it is called internal and external. It is called internal because it is a sentient being. It is called external because it is not one's own form. Jī Shī (name of a person) explains that in this middle connection to the body, there is no distinction between what can be created and what is created, and all connections are made. The fourth below is different because it only creates what can be created and not what is created. Second, it is said that if one is connected to one's own and others' five roots having grasping form, it is called connecting to the internal body. If one is connected to external non-root non-grasping form, it is called connecting to the external body. If one is connected to one's own and others' supporting root five dusts having grasping form, it is called connecting to the internal and external body, etc. Third, if one is connected to one's own internal samādhi ground lightness and ease accompanying form, it is called abiding in the contemplation of the internal body. The practitioner's body is in the desire realm, and because of obtaining samādhi, it is separated from coarseness and heaviness. This body is lightness and ease accompanying. Because of connecting to this form, it is called abiding in the internal body. It can also be said that the body produces ** and is lightness and ease accompanying. If one is doubly connected to others' lightness and ease coarseness and heaviness accompanying form, etc., connecting to others' lightness and ease accompanying form is called abiding in the internal. Connecting to others' coarseness and heaviness accompanying form is called abiding in the external. Fourth, if one is connected to the internal and external four great elements created root dust created form, it is called abiding in the internal and external. Fifth, Jǐng Shī (name of a person) explains that if one is connected to a body with consciousness that has not died, it is called

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住內身。若緣色已死無識身有情數青瘀等位名住外身。若緣現在死屍無識身色於前念過去未死時有識性有識身色名住內。復緣現在死屍種類相續于未來時無識性相似法性平等法性名住外。合觀兩頭名住內外身。與外法等名平等法性。泰師云。若緣現在尸無識身色即名為外。此現在尸於過去未死時有識性。今雖無識是前有識色相似平等不異即名為內。若緣現在未死有識身色即名為內。此色當來必死無識即名為外。例前可解。基師復云。此中意明見死屍於過世曾有識時此現尸名外。當有識時名內。緣現有識身未來無識身內外亦爾。以現有識未來無識相似法性平等法性一相無異。乃至過去亦爾。第六中三藏云。此文似緣自死屍外相名內表身。緣他死屍外相名外表身。景雲。身內名中身。還緣他人身內名中身。於他名外。泰云。若緣自內身外表色相有青瘀等變不變相。及緣他身表色變不變相。故名內外。基云。若緣自中身者即自內身名中身。即自內中身也。此六番解內外者。即目前十四對中七對也。謂初是內外對。二是根非根對。三是輕安粗重對。四是能所造對。五是有無識對。六是中表對及變不變對。下結顯少。謂前十四對等隨其所應皆亦作三觀義故有多種。今於此中且顯七對差別。故云少也。第三辨建立四念住意。為治四

倒立四念住。文有四番。初二破執。后二直顯於法。四憺怕路者。景雲。四方憺怕之路。備云。貪有四種。一顯色貪。二形色貪三承事貪。四妙觸貪。於此四貪作不凈觀。故不凈觀亦有四路。即尸陀林寂寞無人名憺怕路。如實了知所計諸蘊自相共相斷我倒者。了知諸蘊唯有法性各各別異都無有我名了自相。了知諸蘊同是無我名了共相。故除我倒。若委細說身等四各有四故。智論云。四法雖各有四種。身應多觀不凈。受多觀苦。心多觀無常。法多觀無我。第二番中由依身故受用苦樂等者。由我依身故受用苦樂。又執我為受苦樂者。又由我心於法非法能起染凈。基云。受苦樂者。依下覆解中雲。於心意識執我愚者我事愚故立心念住。即此計心以為我也。與前第一相違。第三番中謂若依此身造業。若為此受故造業。若造業者若由善不善法造業。下文屬當可知。第四番中謂若依此身有染凈。若為此受故起染凈。若心為染凈主者若由諸法故成染凈屬當可知。第四總解念住之義。若於此住念者謂所緣念住者。於此所緣身受心法安念而住故名念住。由此住念者乃至是自性念住者。由此慧及念攝持于定故云由此住念。念慧二種俱是自性。念住體與對法同。不同小論唯慧一數是自性念住。又由身受心法增上所生等者。向來雖辨慧體及念是

【現代漢語翻譯】 現代漢語譯本： 倒立四念住。文中有四個方面。最初兩個方面是爲了破除執著，後面兩個方面直接顯明佛法。『四憺怕路』（四種寂靜恐怖的道路），景雲法師解釋為：『四方寂靜恐怖的道路』。備云法師說：『貪有四種：一、顯色貪（對鮮艷顏色的貪戀），二、形色貪（對形狀顏色的貪戀），三、承事貪（對侍奉的貪戀），四、妙觸貪（對美妙觸感的貪戀）。』對於這四種貪戀，應當修習不凈觀。所以，不凈觀也有四種途徑，即尸陀林（墳場）寂寞無人之處，名為『憺怕路』（寂靜恐怖的道路）。 如實了知所計度的諸蘊（五蘊，即色、受、想、行、識）的自相（自身特性）和共相（共同特性），斷除我執的人，就是了知諸蘊唯有法性（諸法的本性），各自不同，都沒有『我』的存在，這叫做『了自相』（瞭解自身特性）。了知諸蘊共同的特性是無我，這叫做『了共相』（瞭解共同特性）。因此可以去除我執。如果詳細解釋，身、受、心、法各有四種。 《智論》中說：『四法雖然各有四種，但身體應當多觀察不凈，感受應當多觀察苦，心應當多觀察無常，法應當多觀察無我。』在第二方面中，『由於依靠身體而感受苦樂等』，是因為我執著于身體，所以感受苦樂。又執著『我』是感受苦樂的主體。又因為我的心對於合法與不合法的事物，能夠產生染污和清凈。基法師解釋說：『感受苦樂的主體』，在下文的覆解中說：『對於心意識執著于『我』的愚癡之人，因為對『我』的事情愚昧，所以設立心念住。』這就是把心當作『我』。這與前面第一方面相違背。 在第三方面中，是指如果依靠這個身體造業，如果是爲了這個身體而造業，如果是造業的人，如果是由於善或不善的法而造業。下文將會詳細解釋。在第四方面中，是指如果依靠這個身體有染污和清凈，如果是爲了這個身體而產生染污和清凈，如果心是染污和清凈的主體，如果是由於諸法而成就染污和清凈，下文將會詳細解釋。 第四部分總的解釋念住的意義。如果對於此安住念，是指對於所緣境安住念，對於此所緣的身、受、心、法，安住正念，所以叫做念住。由此安住念，乃至是自性念住，由此智慧和正念攝持于禪定，所以說由此安住念。正念和智慧兩種都是自性。念住的體性與《對法論》相同，不同於《小論》只認為智慧是一種自性念住。又由於身、受、心、法增上所生等，向來雖然辨別了智慧的體性和正念是

【English Translation】 English version: The inverted Four Foundations of Mindfulness. The text has four aspects. The first two break attachments, and the latter two directly reveal the Dharma. 'Four Dampa Roads' (four kinds of quiet and fearful paths), Jingyun explained: 'The quiet and fearful roads in the four directions.' Bei Yun said: 'There are four kinds of greed: first, greed for bright colors (顯色貪), second, greed for shapes and colors (形色貪), third, greed for service (承事貪), and fourth, greed for subtle touch (妙觸貪).' For these four kinds of greed, one should practice the impurity contemplation. Therefore, there are also four paths for impurity contemplation, namely, the charnel ground (尸陀林), a quiet and deserted place, which is called 'Dampa Road' (憺怕路, quiet and fearful road). Those who truly know the self-characteristics (自相) and common characteristics (共相) of the aggregates (蘊, skandhas, i.e., form, feeling, perception, volition, and consciousness) that are calculated, and who eliminate the ego-attachment, are those who know that the aggregates only have Dharma-nature (法性, Dharma-nature), each different, and there is no 'self' (我). This is called 'understanding the self-characteristics' (了自相). Knowing that the common characteristic of the aggregates is non-self is called 'understanding the common characteristics' (了共相). Therefore, ego-attachment can be removed. If explained in detail, body, feeling, mind, and Dharma each have four types. The Treatise on the Great Virtue of Wisdom (《智論》) says: 'Although the four Dharmas each have four types, one should observe the impurity of the body more, observe the suffering of feeling more, observe the impermanence of the mind more, and observe the non-self of the Dharma more.' In the second aspect, 'because of relying on the body to experience suffering and happiness, etc.,' it is because I am attached to the body, so I experience suffering and happiness. Also, I am attached to the 'self' as the subject of experiencing suffering and happiness. Also, because my mind can generate defilement and purity for lawful and unlawful things. Master Ji explained: 'The subject of experiencing suffering and happiness,' in the subsequent explanation, it says: 'For those who are foolish and attached to the 'self' in mind and consciousness, because they are ignorant of the affairs of the 'self', the mind-foundation of mindfulness is established.' This is taking the mind as the 'self'. This contradicts the first aspect above. In the third aspect, it refers to if one relies on this body to create karma, if one creates karma for this body, if one is the creator of karma, if one creates karma due to good or bad Dharmas. The following text will explain in detail. In the fourth aspect, it refers to if there is defilement and purity relying on this body, if defilement and purity arise for this body, if the mind is the subject of defilement and purity, if defilement and purity are achieved due to the Dharmas, the following text will explain in detail. The fourth part generally explains the meaning of the foundations of mindfulness. If one dwells in mindfulness here, it refers to dwelling in mindfulness on the object of focus. For this object of focus, body, feeling, mind, and Dharma, dwelling in right mindfulness, so it is called the foundation of mindfulness. By dwelling in mindfulness here, even to the self-nature foundation of mindfulness, by this wisdom and right mindfulness holding onto meditation, so it is said to dwell in mindfulness here. Both right mindfulness and wisdom are self-nature. The nature of the foundation of mindfulness is the same as the Abhidharma (《對法論》), different from the Smaller Treatises (《小論》), which only consider wisdom as a kind of self-nature foundation of mindfulness. Also, due to the body, feeling, mind, and Dharma increasing and arising, etc., although the nature of wisdom and right mindfulness have been distinguished before, it is

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自性念住。未知慧是何慧。故此中出。但緣身等所起三慧若漏無漏悉是念住。

瑜伽論記卷第七(之上終)

瑜伽論記卷第七(之下)(論本第二十九至三十二)

釋遁倫集撰

論本卷第二十九

自下第二解正斷。文分為二。初結前所明。二從此無間已下明四正斷。初中雲除遣粗粗顛倒了達善不善法者。泰師解云。梵語多重。如似剎那剎那。此云粗粗。義亦如是。又解。四倒非一故須重言。又解。倒粗深重故云粗粗。又前念住了蓋結有無故了達不善。了七覺有無故了達善法。第二文中。初廣釋。二辨略義。前中又二。初別釋四種正斷。二解總名。前中先列后釋。從無間乃至攝心持心者。若依前卷具足列名。一于已生惡不善法為令斷故生欲策勵發勤精進策心持心正斷。二于未生惡不善法為不生故生欲策勵等。三于未生善法為令生故生欲策勵等。四于已生善法為欲令住不忘失令修圓滿令倍修習令其增長令其廣大生欲策勵等。今此文中先明未生惡不善法卻辨已生。就下釋中。初解善惡及生未生。后解斷惡修善生欲策勵等。前中先解惡法生未生。后解善法生及未生。及能起彼所有煩惱者。謂分別起全及修惑一分能發惡行者也。善法生未生中。云云何名一切善法謂若彼對治等者。此初句謂總能治

【現代漢語翻譯】 自性念住（Svalaksana-smrti-upasthana）。如果未知慧是什麼，那麼這裡會解釋。凡是緣于身等所生起的三種智慧，無論是帶有煩惱（漏）還是沒有煩惱（無漏），都屬於念住。

《瑜伽師地論記》卷第七（之上終）

《瑜伽師地論記》卷第七（之下）（論本第二十九至三十二）

釋遁倫集撰

論本卷第二十九

下面第二部分解釋正斷（Samyak-pradhana）。文章分為兩部分。第一部分總結前面所說的內容。第二部分從『從此無間』開始，闡明四正斷。第一部分中說『除遣粗粗顛倒，了達善不善法』。泰法師解釋說，梵語中有多重疊的用法，就像『剎那剎那』一樣，這裡用『粗粗』，意思也是如此。另一種解釋是，四顛倒不止一種，所以需要重複使用。還有一種解釋是，顛倒粗重深厚，所以稱為『粗粗』。此外，前念住了蓋結的有無，所以了達不善；了知七覺支的有無，所以了達善法。第二部分中，先廣泛解釋，然後辨別簡略的意義。在廣泛解釋的部分中，又分為兩部分。首先分別解釋四種正斷，然後解釋總的名稱。從『無間』到『攝心持心』。如果按照前一卷完整地列出名稱，那麼第一種是：對於已經生起的惡不善法，爲了斷除它們，生起欲求、策勵、發勤、精進、策心、持心，這是正斷。第二種是：對於未生起的惡不善法，爲了不讓它們生起，生起欲求、策勵等。第三種是：對於未生起的善法，爲了讓它們生起，生起欲求、策勵等。第四種是：對於已經生起的善法，爲了讓它們保持住、不忘失、修習圓滿、加倍修習、使其增長、使其廣大，生起欲求、策勵等。現在這篇文章中，先闡明未生起的惡不善法，然後辨別已生起的。在下面的解釋中，先解釋善惡以及生起和未生起，然後解釋斷惡修善、生起欲求、策勵等。在前面的解釋中，先解釋惡法的生起和未生起，然後解釋善法的生起和未生起。『及能起彼所有煩惱者』，是指分別產生的全部煩惱以及修惑的一部分，這些都能引發惡行。在善法生起和未生起中，『云云何名一切善法謂若彼對治等者』，這句話的意思是總能對治

【English Translation】 Svalaksana-smrti-upasthana (Mindfulness of intrinsic characteristics). If it is unknown what wisdom is, then it is explained here. All three types of wisdom arising from the body, etc., whether with afflictions (leaky) or without afflictions (non-leaky), belong to mindfulness.

Yogacarabhumi-sastra-tika, Volume 7 (End of the first part)

Yogacarabhumi-sastra-tika, Volume 7 (Second part) (Treatise Volumes 29 to 32)

Compiled and Written by Shi Dunlun

Treatise Volume 29

The second part below explains Samyak-pradhana (Right Exertion). The text is divided into two parts. The first part summarizes what was said earlier. The second part, starting from 'From this without interval,' clarifies the four Right Exertions. The first part says, 'Eliminating coarse and coarser inversions, understanding good and non-good dharmas.' Master Tai explains that there are multiple overlapping usages in Sanskrit, like 'ksana ksana (moment by moment),' and the meaning of 'coarse and coarser' here is similar. Another explanation is that there is more than one type of four inversions, so it needs to be repeated. Another explanation is that the inversions are coarse, heavy, and deep, so they are called 'coarse and coarser.' In addition, the previous thought dwells on the presence or absence of the cover and bond, so it understands non-good; knowing the presence or absence of the seven factors of enlightenment, so it understands good dharmas. In the second part, first, there is a broad explanation, and then the meaning of the abbreviation is distinguished. In the broad explanation part, it is divided into two parts. First, the four types of Right Exertion are explained separately, and then the general name is explained. From 'without interval' to 'collecting and maintaining the mind.' If the names are fully listed according to the previous volume, then the first is: For evil and non-good dharmas that have already arisen, in order to eliminate them, generating desire, encouragement, exertion, diligence, collecting the mind, and maintaining the mind, this is Right Exertion. The second is: For evil and non-good dharmas that have not yet arisen, in order not to let them arise, generating desire, encouragement, etc. The third is: For good dharmas that have not yet arisen, in order to let them arise, generating desire, encouragement, etc. The fourth is: For good dharmas that have already arisen, in order to keep them abiding, not forgetting them, cultivating them to perfection, cultivating them doubly, causing them to increase, and causing them to expand, generating desire, encouragement, etc. Now, in this article, first, the evil and non-good dharmas that have not yet arisen are clarified, and then the ones that have already arisen are distinguished. In the explanation below, first, good and evil, as well as arising and not arising, are explained, and then eliminating evil and cultivating good, generating desire, encouragement, etc., are explained. In the previous explanation, first, the arising and not arising of evil dharmas are explained, and then the arising and not arising of good dharmas are explained. 'And those who can cause all their afflictions' refers to all the afflictions arising from discrimination and a portion of the afflictions of cultivation, which can all cause evil actions. In the arising and not arising of good dharmas, 'What are all good dharmas called, such as those that counteract, etc.,' this sentence means that they can generally counteract.

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。下二句是別能治。言彼者。基公兩解。一云。即別之彼也。謂彼蓋結也。二云。前解不善法。今即彼前不善之對治也。下二句別出能治。初句即總也。次解生欲策勵等。文分為二。初解生欲策勵發勤精進。后解策心持心。前中復二。初解斷惡生欲等。后解生善生欲等。前中有二。初解生欲。云一切一切者。謂一切惡業及一切煩惱故重云也。又解。一切生及一切和合也。次解策勵發勤精進有其四番。初番明於緣過未不現見境惡不善法。其未生者欲令不生。其已生者欲令永斷。是名策勵。于緣現在現見境惡不善法。其未生者令不生。已生永斷髮勤精進。第三番明前二正斷若行過未境界如是行時不令煩惱緣彼生起設暫時起速能斷滅名策勵。若行現在不令煩惱緣彼生起設記速滅名發勤精進。第四番明惡不善法緣於過未由分別力非境界力若未生令不生已生令斷名策勵。若緣現在由分別力及境界力未生令不生已生永斷髮勤精進。基公釋云。唯由分別力生非境界力者謂于住時思惟過去等者。謂不行於境界無境界行。但緣過未故名為住。亦分別力境界力者。即行於境界名行也。若不善法境力生時必有分別故。無此偏句。分別即心而生不善等者是初偏句。即緣過未生第二俱句。現在境起與前第一翻解。策勵精進同。下解生善生欲等。于

中復二。初解生欲。后解策勵精進。並牒經文解釋。就解策勵精進中。三番釋。自下第二解策心持心。通約斷二惡生二善釋。若沈即策。若掉即持。上已別釋四種正斷。下解總名。有其二名。一名正勝。勝煩惱故。二名正斷。斷煩惱故。律儀斷斷斷等者。景雲。制惡名律儀。初修有漏精進位制彼已生惡法令不牽后。名律儀斷。后修無漏精進。斷已生惡所熏種子。亦名律儀斷。其未生惡法有當生義。為斷當生現行。故斷彼種故言為斷。故云斷斷。基云。律儀斷者。律儀名防過。防已生惡令不增令不增長故。別解。由十因緣戒善清凈。謂前二十八卷有十順學法。一離母邑。二離愛著。三離懈怠。四離我見。五離段食味。六離言論愛。七離十一過。八離定味。九離散亂。十忍辱。防護斷者。即此精進修不放逸。防已生善離於退失故。自下第二辨略義。謂為顯示于黑白舍取事中乃至四種正斷等者。略上為顯。舍二黑事。取二白事。生欲名意樂滿。由自策勵發勤精進策心持心名加行滿。修瑜伽師唯有爾所正應作事乃至希愿樂欲者。重略上文。為斷三惡為修三善而生希欲。為斷諸纏修止舉舍相者。此略上文若在持心為斷三惡修三善故。心沉沒時即取凈相策心令舉。若因策故心太掉動即將心住止者。制持心。若不掉役即舍心相續能斷諸

【現代漢語翻譯】 現代漢語譯本： 中復二。首先解釋產生慾望，然後解釋策勵精進（指努力修行）。並參照經文進行解釋。在解釋策勵精進中，分三個方面解釋。從下面開始，第二部分解釋策心和持心，普遍地通過斷除兩種惡和生起兩種善來解釋。如果（心）下沉就策勵，如果（心）掉舉就持心。上面已經分別解釋了四種正斷。下面解釋總的名稱，有兩種名稱，一個叫正勝（Samyakpradhāna），因為能戰勝煩惱；一個叫正斷，因為能斷除煩惱。律儀斷、斷斷等，景雲（Jingyun，人名）說：『制止惡行叫做律儀（Śīla），最初修有漏的精進，制止已經產生的惡法，使它不再牽引未來，叫做律儀斷。後來修無漏的精進，斷除已生惡所薰染的種子，也叫做律儀斷。那些未生的惡法有將要產生的含義，爲了斷除將要產生的現行，所以斷除那些種子，所以說斷斷。』基（Ji，人名）說：『律儀斷，律儀的意思是防止過失，防止已生的惡不再增長。』分別解釋，由於十種因緣使戒律清凈，就是前面第二十八卷所說的十種順應學習的法：一、遠離村邑；二、遠離愛著；三、遠離懈怠；四、遠離我見（ātma-dṛṣṭi）；五、遠離粗糙的食物；六、遠離言語的愛好；七、遠離十一種過失；八、遠離禪定的滋味；九、遠離散亂；十、忍辱。防護斷，就是這種精進修不放逸，防止已生的善離於退失。從下面開始，第二部分辨析簡略的含義，就是爲了顯示在黑白舍取的事情中，乃至四種正斷等，簡略地顯示捨棄兩種黑事，取兩種白事。生欲叫做意樂圓滿，由於自己策勵，發起勤奮精進，策心持心叫做加行圓滿。修瑜伽師（Yogācāra）只有這些應該做的事情，乃至希望和樂欲，再次簡略上面的文字，爲了斷除三種惡，爲了修三種善而產生希望。爲了斷除各種纏縛，修止舉舍的相，這簡略了上面的文字，如果在持心的時候，爲了斷除三種惡，修三種善的緣故，心沉沒的時候就取清凈的相，策勵心使它向上，如果因為策勵的緣故，心太掉動，就將心安住在止上，制止和保持心。如果不掉舉散亂，就捨棄心相續，能夠斷除各種煩惱。』

【English Translation】 English version: Middle repetition two. First explain the arising of desire, then explain exertion and diligent progress (referring to diligent practice). And refer to the scriptures for explanation. In the explanation of exertion and diligent progress, explain in three aspects. Starting from below, the second part explains 'exerting the mind' and 'holding the mind', generally explaining by cutting off two evils and generating two goods. If (the mind) sinks, then exert; if (the mind) is agitated, then hold. The four right exertions have been explained separately above. Below explains the general name, which has two names: one is called Samyakpradhāna (正勝, right overcoming), because it can overcome afflictions; the other is called right exertion (正斷), because it can cut off afflictions. 'Śīla-saṃvara-prahāṇa, prahāṇa-prahāṇa, etc.', Jingyun (景雲, a person's name) said: 'Restraining evil actions is called Śīla (律儀, moral discipline). Initially cultivating defiled exertion, restraining the evil dharmas that have already arisen, so that they no longer lead to the future, is called Śīla-saṃvara-prahāṇa. Later, cultivating undefiled exertion, cutting off the seeds tainted by the evil that has already arisen, is also called Śīla-saṃvara-prahāṇa. Those unarisen evil dharmas have the meaning of about to arise. In order to cut off the present manifestation of what is about to arise, therefore cut off those seeds, so it is said prahāṇa-prahāṇa.' Ji (基, a person's name) said: 'Śīla-saṃvara-prahāṇa, Śīla means preventing faults, preventing the evil that has already arisen from increasing.' Explain separately, because of ten causes, the precepts are purified, which are the ten dharmas that accord with learning mentioned in the previous twenty-eighth volume: 1. Abandoning villages; 2. Abandoning attachment; 3. Abandoning laziness; 4. Abandoning self-view (ātma-dṛṣṭi, 我見); 5. Abandoning coarse food; 6. Abandoning the love of speech; 7. Abandoning the eleven faults; 8. Abandoning the taste of meditation; 9. Abandoning distraction; 10. Patience. Protective cutting off, that is, this diligent practice of non-negligence, preventing the good that has already arisen from falling away. Starting from below, the second part distinguishes the concise meaning, which is to show in the matters of abandoning and taking black and white, and even the four right exertions, etc., briefly showing the abandonment of two black matters and the taking of two white matters. Generating desire is called the fulfillment of intention, because of one's own exertion, initiating diligent progress, exerting the mind and holding the mind is called the fulfillment of application. The Yogācāra (瑜伽師) practitioner only has these things that should be done, and even hopes and desires, again briefly summarizing the above text, in order to cut off the three evils, in order to cultivate the three goods, and thus generate hope. In order to cut off various entanglements, cultivate the aspects of stopping, lifting, and abandoning, this summarizes the above text, if at the time of holding the mind, for the sake of cutting off the three evils and cultivating the three goods, when the mind sinks, then take the pure aspect, exert the mind to make it rise, if because of exertion, the mind is too agitated, then settle the mind in stopping, restraining and holding the mind. If it is not agitated and distracted, then abandon the continuation of the mind, and be able to cut off various afflictions.'

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纏。為斷諸纏及隨眠故更應修習對治善法者。略上為斷二惡現起纏及纏隨眠。更應未生已生二對善。第三解四神足。于中初廣釋四神足相。二問答辨神足之義。前中先列名屬當。后廣釋。基云。四神足體是定。從因為名說欲等也。又定為神通之足。故名神通足。又定名神。此四是神之足心。神足則生心王也。棧法師云。又或是定。若於是時已下第二廣釋中。文分為三。初明有漏四定伏纏。二彼由如是下明無漏四定斷種。三此中欲者此彼欲下修八斷行攝四瑜伽。初中雲若於是時純生樂欲乃至起一境念者。于欲所生三摩地障自性及障因緣欲修厭治。專求于定起一境念。于諸善法乃至一境念者。思察修三摩地諸善自性及善因緣希求修習住一境念。此是方便。即由已下因欲修習得三摩地但離現纏未害種子。次明無漏定斷。由修如是四三摩地力已遠諸纏乃至加行道等者。景雲。雖由有漏四定得離諸纏。為斷隨眠更復勤修習諸無漏定。更復別起勝欲精進心觀四因修無漏定。修此四因中一一能斷二惡生於二善。如四正斷加行道理。言由二因緣于隨眠分別了知謂由境界不現見思及由境界現見舍者。八斷行中但依后二斷行知斷隨眠。以一切時所發身語常修止觀知不現見意思已離隨眠。以於三世煩惱境中心無染污知斷隨眠故云及由境界現見

【現代漢語翻譯】 現代漢語譯本 『纏』（Paryavasthana，煩惱的纏縛）。爲了斷除各種『纏』以及『隨眠』（Anusaya，潛在的煩惱），更應該修習對治的善法。簡略地說，爲了斷除兩種惡的現行『纏』以及『纏』的『隨眠』，更應該修習未生和已生的兩種對治善法。第三部分是解釋四神足。其中，首先廣泛解釋四神足的相狀，其次通過問答來辨析神足的意義。在前面的解釋中，先列出名稱並歸屬其範疇，然後進行廣泛的解釋。基法師說：『四神足的本體是禪定，從因的角度命名為欲等。』又因為禪定是神通的基礎，所以稱為神通足。又禪定名為『神』，這四者是『神』的足心，神足則能生起心王。棧法師說：『或者也可以說是禪定。』如果在這個時候以下是第二部分廣泛解釋的內容，分為三個部分。首先說明有漏的四種禪定能夠伏住『纏』，其次『彼由如是』以下說明無漏的四種禪定能夠斷除種子，第三『此中欲者』，『此彼欲』以下修習八斷行來攝持四瑜伽。在第一部分中說，如果在這個時候純粹生起樂欲，乃至生起一境性的念頭，對於欲所生的三摩地障礙自性以及障礙因緣，通過修習厭離來對治，專心尋求禪定，生起一境性的念頭。對於各種善法，乃至一境性的念頭，思察修習三摩地的各種善的自性以及善的因緣，希望修習安住於一境性的念頭。這是一種方便。即由以下的內容，因為樂欲修習而得到三摩地，但只是離開了現行的『纏』，並沒有損害種子。 其次說明無漏禪定斷除。通過修習這樣的四種三摩地的力量，已經遠離了各種『纏』，乃至加行道等。』景法師說：『雖然通過有漏的四種禪定能夠遠離各種『纏』，爲了斷除『隨眠』，更進一步勤奮修習各種無漏禪定，更進一步分別生起殊勝的樂欲、精進心，觀察四種因緣來修習無漏禪定。修習這四種因緣中的每一種，都能夠斷除兩種惡，生起兩種善，如同四正斷的加行道理。』說到通過兩種因緣對於『隨眠』分別了知，指的是通過境界不現見思以及通過境界現見舍。在八斷行中，只是依靠後面的兩種斷行來知斷『隨眠』。因為一切時候所發的身語，常常修習止觀，知道不現見意思已經離開了『隨眠』。因為對於三世的煩惱境界，心中沒有染污，知道斷除了『隨眠』，所以說『及由境界現見』。

【English Translation】 English version 'Paryavasthana' (Entanglement, the binding of afflictions). In order to sever all 'Paryavasthana' and 'Anusaya' (Latent Afflictions), one should further cultivate remedial virtuous dharmas. Briefly, to sever the two evil manifest 'Paryavasthana' and the 'Anusaya' of 'Paryavasthana', one should further cultivate the two remedial virtuous dharmas of unarisen and arisen. The third part is the explanation of the Four Divine Feet (Four bases of spiritual power, Catasso iddhipada). Among them, first, the characteristics of the Four Divine Feet are extensively explained, and second, the meaning of the Divine Feet is discerned through questions and answers. In the previous explanation, the names are first listed and attributed to their categories, and then a broad explanation is given. Master Ji said: 'The substance of the Four Divine Feet is Samadhi (concentration), named as desire, etc., from the perspective of cause.' Also, because Samadhi is the foundation of supernatural powers, it is called Divine Feet. Also, Samadhi is called 'Divine,' and these four are the foot-mind of 'Divine,' and the Divine Feet can generate the mind-king. Master Zhan said: 'Or it can also be said to be Samadhi.' If at this time, the following is the second part of the extensive explanation, divided into three parts. First, it explains that the four contaminated Samadhis can subdue 'Paryavasthana'; second, 'By such means' below explains that the four uncontaminated Samadhis can sever the seeds; third, 'Among these desires,' 'these desires' below cultivate the Eightfold Abandonment Practices to encompass the Four Yogas. In the first part, it says that if at this time pure desire arises, even to the point of generating a single-pointed thought, regarding the nature of the Samadhi obstacle arising from desire and the causes and conditions of the obstacle, one cultivates aversion to counteract it, focusing on seeking Samadhi and generating a single-pointed thought. Regarding various virtuous dharmas, even to the point of a single-pointed thought, one contemplates and cultivates the various virtuous natures of Samadhi and the virtuous causes and conditions, hoping to cultivate and abide in a single-pointed thought. This is a skillful means. That is, from the following content, because of cultivating desire, one obtains Samadhi, but only departs from the manifest 'Paryavasthana' without harming the seeds. Secondly, it explains the uncontaminated Samadhi severing. 'By cultivating the power of these four Samadhis, one has already distanced oneself from various 'Paryavasthana', even to the stage of preparatory practice, etc.' Master Jing said: 'Although one can distance oneself from various 'Paryavasthana' through the four contaminated Samadhis, in order to sever 'Anusaya', one further diligently cultivates various uncontaminated Samadhis, and further separately generates excellent desire and diligent mind, observing the four causes and conditions to cultivate uncontaminated Samadhi. Cultivating each of these four causes and conditions can sever two evils and generate two virtues, just like the preparatory practice principle of the Four Right Exertions.' Speaking of understanding 'Anusaya' separately through two causes and conditions, it refers to understanding through the thought of the realm not being manifest and through the abandonment of the realm being manifest. In the Eightfold Abandonment Practices, one only relies on the latter two abandonment practices to know and sever 'Anusaya'. Because the actions of body and speech emitted at all times constantly cultivate cessation and contemplation, knowing that the thought of non-manifestation has already departed from 'Anusaya'. Because there is no defilement in the mind towards the realm of afflictions in the three times, knowing that 'Anusaya' has been severed, therefore it says 'and by the manifestation of the realm'.

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舍故。基云。彼由如是乃至差別而轉等者。此舉欲明八斷行所由。此八斷行舊名八樂八資糧。舉欲明意中開二門。一為斷隨眠。二為定圓滿。準下釋二種能斷隨眠。故下文云。由二因緣于隨眠斷分別了知。謂由現見思及由不現見舍故由此二緣能斷隨眠。準此卷初解策勵中雲。若緣過未事境名緣不現見。若緣現在事境名緣現見境。此義即思斷現在舍通過未事境。若爾何故解舍中雲謂行過未現在三世隨順諸噁心平等性且分思為一世舍為二世。其實如對法第九捲雲。對治謂思舍乃至已生沉掉能遠離故即通斷三世思舍二法既名斷隨眠。餘六準知三摩地圓滿。又下文云。若今所說八種斷行於為永斷所有隨眠圓滿成辨三摩地時一切總名欲三摩地。勘此總文即似八種俱有二功能。又攝四瑜伽能斷隨眠故。又思能發身口生善身語業息惡身語。身語是色故思從色得名現見思。舍唯在意非同思故名不現見舍。未必與是卷初文同。如是八種斷行勝行即是為害隨眠瑜伽者。景雲。瑜伽或名方便。或名相應等。下將后八攝前四。八斷即前二十八卷四瑜伽能斷隨眠即欲精進信方便也。對法雖有四種相攝而全不同。不可會之。其此中次第與二十八中四瑜伽不同者。此中八斷次第如文前後相生。前捲雲四瑜伽中信為初對法亦同。故彼論文信為欲因。義曰

。立欲精進時不離信。信合在初。有信佛等故方起欲等。今以不離信故故說信於後。此對法文自會四瑜伽說生次第故。故信為初。問何因緣故下第二問答辨神足之義。彼能到此故名神足者。景雲。此說有漏定名神。欲等名足。如是下辨出世定名神。別起勝上欲進心觀及八斷行名足。泰云。定能起諸功德勝法。以不測故名神。能到不測功德故名足。基云。彼能到此故名神足者。即能往能還等名神足界果也。欲等為因能得此定神。故名神足。第四解根力。于中有四。一解五根相。二解五力相。三總就根力辨余相即。四總就根力辨四善根。初中謂由依次前四神足定進修心學慧學瑜伽。由進修習此瑜伽故於佛弟子深生凈信。此信有能生出世間法及能起后乃至慧根為其增上等。此中信有二增上。一能生出世間法而為增上。二次第能生后法為增上。故名根。前四具二義。故精進等前亦作法。其慧但有一義。唯于能起出世間法而為增上。無能展轉而生后義。解五力中。云若復了知前後所證而有差別者。了知初因信根后時出世法。次了精進根后時證出世法乃至慧根唯證出世法。故言了知前後所證差別。總就根力辨余相即中文即五句。當觀信根信力乃至何以故者。信力是有漏在見道前。云何得見道中四證凈中信。故言何以故。下解因信力

【現代漢語翻譯】 現代漢語譯本：當立志精進時，不離於信。信應當在最初，因為有信佛等等，才能發起欲等（指欲、勤、心、觀四種神足）。現在因為不離於信，所以才在後面說信。這對應于《對法》的文義，自然會合於四瑜伽，說明生起次第的緣故，所以信為最初。問：因為什麼因緣的緣故？下面是第二個問答，辨析神足的意義。『彼能到此故名神足』，景雲說：『這是說有漏定名為神，欲等名為足。』如下辨析出世定名為神，特別生起殊勝的欲、精進、心、觀以及八斷行名為足。泰云說：『定能生起各種功德殊勝之法，因為不可測度所以名為神，能到達不可測度的功德所以名為足。』基云說：『彼能到此故名神足者，即能往能還等名為神足的界果。欲等為因，能得到此定神，所以名為神足。』第四部分解釋根力，其中有四點：一、解釋五根的相；二、解釋五力的相；三、總的就根力辨析其餘的相即；四、總的就根力辨析四善根。最初的部分說，由於依次以先前的四神足定進修心學、慧學瑜伽，由於進修習此瑜伽的緣故，對於佛弟子深深地生起清凈的信心。此信有能生出世間法以及能發起後來的乃至慧根作為其增上等等。此中信有兩種增上：一、能生出世間法而作為增上；二、次第能生后法作為增上，所以名為根。前面的四種都具有兩種意義，所以精進等之前也作為法。而慧只有一種意義，唯獨對於能生起出世間法而作為增上，沒有能輾轉而生後來的意義。解釋五力中，說『如果又了知前後所證而有差別』，了知最初因信根，後來證出世法；其次了知精進根，後來證出世法，乃至慧根唯獨證出世法。所以說『了知前後所證差別』。總的就根力辨析其餘相即，文中即五句。應當觀察信根、信力乃至何以故，信力是有漏的，在見道之前，如何得見道中的四證凈中的信，所以說何以故。下面解釋因信力。

【English Translation】 English version: When resolving to strive diligently, one should not be separated from faith (śraddhā). Faith should be at the beginning, because only with faith in the Buddha, etc., can one initiate desire (chanda), etc. (referring to the four divine abodes: desire, effort, mind, and contemplation). Now, because one is not separated from faith, faith is mentioned later. This corresponds to the meaning of the Abhidharma, naturally harmonizing with the four yogas, explaining the order of arising, therefore faith is the beginning. Question: Due to what causes and conditions? The following is the second question and answer, distinguishing the meaning of the divine abodes. 'That which can reach here is called divine abode (神足, śriddhi-pāda)'. Jingyun says: 'This refers to the conditioned concentration (有漏定, sāsrava-samādhi) being called 'divine', and desire, etc., being called 'abode'.' The following distinguishes the unconditioned concentration (出世定, lokottara-samādhi) being called 'divine', and especially arising superior desire, effort, mind, contemplation, and the eight practices of abandonment being called 'abode'. Taiyun says: 'Concentration can give rise to various meritorious and excellent dharmas, and because it is immeasurable, it is called 'divine'; being able to reach immeasurable merit, it is called 'abode'.' Jiyun says: 'That which can reach here is called divine abode, that is, being able to go and return, etc., is called the realm and result of the divine abode. Desire, etc., are the cause, being able to obtain this divine concentration, therefore it is called divine abode.' The fourth part explains the roots (indriya) and powers (bala), which includes four points: 1. Explaining the characteristics of the five roots; 2. Explaining the characteristics of the five powers; 3. Generally distinguishing the remaining aspects of identity based on the roots and powers; 4. Generally distinguishing the four good roots based on the roots and powers. The initial part says that due to sequentially cultivating the yoga of mental learning and wisdom learning with the preceding four divine abode concentrations, due to cultivating and practicing this yoga, deep and pure faith arises in the disciples of the Buddha. This faith has the ability to generate supramundane dharmas and to initiate later, even the wisdom root, as its augmentation, etc. In this, faith has two augmentations: 1. Being able to generate supramundane dharmas and serving as augmentation; 2. Sequentially being able to generate later dharmas as augmentation, therefore it is called a root. The preceding four all have two meanings, so effort, etc., are also considered dharmas before. But wisdom only has one meaning, only being able to generate supramundane dharmas as augmentation, without the ability to transform and generate later meanings. Explaining the five powers, it says, 'If one also understands that there are differences in what is realized before and after', understanding that the initial cause is the faith root, and later realizing supramundane dharma; secondly, understanding the effort root, and later realizing supramundane dharma, and even the wisdom root only realizes supramundane dharma. Therefore, it says 'understanding the differences in what is realized before and after'. Generally distinguishing the remaining aspects of identity based on the roots and powers, the text is in five sentences. One should observe the faith root, faith power, and even why, faith power is conditioned, before the path of seeing, how can one see the faith in the four purifications of proof in the path of seeing, therefore it says why. The following explains the cause of faith power.

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故生彼見道證凈中信。因果屬故云即是。非即彼體非即彼相。當觀此中精進根力等者。此四善根中精進根力即是前三方便四正斷中所有精進。言此何正斷至方便正斷者。釋正斷更因前三方便中四正斷及精進力。牽生見道精進等覺支斷于見惑。言此中意說至惡不善法故者。此中意說。由精進根力牽生見道四正斷中精進覺支畢竟斷惡。是故因果前後相即。當觀此中念根念力至一切顛倒者。念根念力即是見道四念中念等覺支中所有正念。謂四念住能斷迷苦諦等一切顛倒。以上出四念住體。是其念慧。故今念根念力即四念住。當觀此中定根定力乃至證不還果者。景雲。定根定力通次第超越人得。若次第人定根定力是未至定。若超越人通依四靜慮故言即四靜慮中所有正定。若超越人依四根本靜慮定根本定力入見道越證不還果。故言謂諸靜慮為方便證不還果。略不言依未至定定根定力為方便入見道證彼預流一來等果。基云。此中初二果唯得未來向前次第至不還果得四靜慮。發生神通故此偏說。不說第四果。非次第故又影顯故。又略不說故。四靜慮中發生神通如意足。不說余定。當觀此中慧根慧力至得沙門果者。以見道前慧根慧力即見道中智。由前慧根慧力引起聖智得沙門果。是故因果前後相即。第四總就根力辨四善根中。景雲。若

【現代漢語翻譯】 現代漢語譯本 因此，在見道（Darsana-marga，證悟真理的道路）的證凈（證悟清凈）中生起信心。因為因果關係，所以說『即是』。並非就是那個本體，也並非就是那個相狀。應當觀察這裡面的精進根（virya-indriya，精進的力量）和精進力（virya-bala，更強大的精進力量）等，這四善根（catvari-kusala-mulani，四種善的根源）中的精進根和精進力，就是前面三種方便（trini-upaya，三種方便）和四正斷（catvari-samyak-pradhanani，四種正確的努力）中所有的精進。 說『這裡什麼正斷到方便正斷』，解釋正斷，更因為前面三種方便中的四正斷以及精進力，牽引生起見道的精進等覺支（virya-sambodhyanga，精進覺悟的因素），斷除見惑（darsana-heya，見道所斷的煩惱）。說『這裡的意思說到惡不善法』，這裡的意思是說，由精進根和精進力牽引生起見道的四正斷中的精進覺支，最終斷除惡。因此，因果前後相互關聯。 應當觀察這裡面的念根（smrti-indriya，正念的力量）和念力（smrti-bala，更強大的正念力量）到一切顛倒（viparyasa，錯誤的認知），念根和念力就是見道四念住（catvari-smrtyupasthanani，四種正念的建立）中念等覺支中所有的正念。所謂四念住能夠斷除迷惑苦諦（duhkha-satya，苦的真理）等一切顛倒。以上闡述了四念住的本體，是它的念慧（smrti-prajna，正念的智慧）。所以現在的念根和念力就是四念住。 應當觀察這裡面的定根（samadhi-indriya，禪定的力量）和定力（samadhi-bala，更強大的禪定力量）乃至證得不還果（anagami-phala，不還果位）。景雲說，定根和定力普遍讓次第（kramika，按部就班）和超越（ekajjha，頓悟）的人獲得。如果是次第人，定根和定力是未至定（anaganya-samadhi，未到地定）。如果是超越人，普遍依靠四靜慮（catvari-dhyanani，四種禪定），所以說就是四靜慮中所有的正定。如果是超越人，依靠四根本靜慮（catvari-mula-dhyanani，四種根本禪定）的定根本定力進入見道，超越證得不還果。所以說，所謂的諸靜慮是作為方便來證得不還果。省略了依靠未至定的定根定力作為方便進入見道，證得預流果（srota-apanna-phala，入流果位）、一來果（sakrdagami-phala，一來果位）等果位。 基云說，這裡最初的二果（預流果和一來果）只能得到未來向前次第到達不還果，得到四靜慮，發生神通（abhijna，超自然能力），因此這裡偏重說明。不說第四果（阿羅漢果，arhat-phala），因為不是次第的緣故，又因為影子已經顯現的緣故。又因為省略不說的緣故。四靜慮中發生神通如意足（rddhi-pada，如意神通）。不說其餘的禪定。 應當觀察這裡面的慧根（prajna-indriya，智慧的力量）和慧力（prajna-bala，更強大的智慧力量）乃至得到沙門果（sramana-phala，沙門的果位）。因為見道前的慧根和慧力就是見道中的智（jnana，智慧）。由前面的慧根和慧力引起聖智（arya-jnana，聖者的智慧），得到沙門果。因此，因果前後相互關聯。第四，總的來說，就根和力來辨別四善根中的含義。景雲說，如果...

【English Translation】 English version Therefore, faith arises in the purification of vision in the Path of Seeing (Darsana-marga, the path of realizing the truth). Because of the relationship between cause and effect, it is said to be 'is'. It is not exactly that entity, nor is it exactly that appearance. One should observe the faculty of vigor (virya-indriya, the power of diligence) and the power of vigor (virya-bala, the more powerful power of diligence) etc. within this. The faculty of vigor and the power of vigor among these four roots of good (catvari-kusala-mulani, the four roots of virtue) are the vigor present in the previous three expedients (trini-upaya, three skillful means) and the four right exertions (catvari-samyak-pradhanani, four right efforts). Saying 'What right exertion here leads to expedient right exertion', explaining right exertion, it is further because of the four right exertions and the power of vigor in the previous three expedients, that the vigor enlightenment factor (virya-sambodhyanga, the factor of enlightenment of vigor) of the Path of Seeing is drawn forth, cutting off the afflictions to be abandoned by seeing (darsana-heya, afflictions to be abandoned on the path of seeing). Saying 'The meaning here refers to evil and unwholesome dharmas', the meaning here is that, drawn forth by the faculty of vigor and the power of vigor, the vigor enlightenment factor among the four right exertions of the Path of Seeing ultimately cuts off evil. Therefore, cause and effect are related to each other sequentially. One should observe the faculty of mindfulness (smrti-indriya, the power of mindfulness) and the power of mindfulness (smrti-bala, the more powerful power of mindfulness) to all inversions (viparyasa, incorrect perceptions). The faculty of mindfulness and the power of mindfulness are the right mindfulness present in the mindfulness enlightenment factor among the four establishments of mindfulness (catvari-smrtyupasthanani, the four foundations of mindfulness) of the Path of Seeing. The so-called four establishments of mindfulness are able to cut off all inversions such as delusion regarding the truth of suffering (duhkha-satya, the truth of suffering). The above explains the entity of the four establishments of mindfulness, which is its mindfulness-wisdom (smrti-prajna, mindfulness and wisdom). Therefore, the current faculty of mindfulness and the power of mindfulness are the four establishments of mindfulness. One should observe the faculty of concentration (samadhi-indriya, the power of concentration) and the power of concentration (samadhi-bala, the more powerful power of concentration) up to attaining the fruit of non-returning (anagami-phala, the state of non-returning). Jingyun said, the faculty of concentration and the power of concentration universally allow gradual (kramika, step-by-step) and sudden (ekajjha, sudden enlightenment) people to obtain them. If it is a gradual person, the faculty of concentration and the power of concentration are the access concentration (anaganya-samadhi, concentration of the unarrived). If it is a sudden person, they universally rely on the four dhyanas (catvari-dhyanani, the four meditations), so it is said that they are the right concentration present in the four dhyanas. If it is a sudden person, relying on the fundamental concentration power of the four fundamental dhyanas (catvari-mula-dhyanani, the four fundamental meditations), they enter the Path of Seeing, surpassing and attaining the fruit of non-returning. Therefore, it is said that the dhyanas are the expedient to attain the fruit of non-returning. It is omitted that relying on the concentration power of the access concentration as an expedient to enter the Path of Seeing, they attain the fruit of stream-enterer (srota-apanna-phala, the state of stream-entry), the fruit of once-returner (sakrdagami-phala, the state of once-returning), etc. Jiyun said, here the initial two fruits (the fruit of stream-enterer and the fruit of once-returner) can only obtain the future, gradually reaching the fruit of non-returning, obtaining the four dhyanas, and generating supernormal powers (abhijna, supernatural abilities), therefore this is emphasized here. The fourth fruit (the fruit of arhat, arhat-phala) is not mentioned, because it is not gradual, and also because the shadow has already appeared. Also, because it is omitted. Supernormal powers such as the power of wish-fulfillment (rddhi-pada, the power of wish-fulfillment) arise in the four dhyanas. Other concentrations are not mentioned. One should observe the faculty of wisdom (prajna-indriya, the power of wisdom) and the power of wisdom (prajna-bala, the more powerful power of wisdom) up to obtaining the fruit of a renunciate (sramana-phala, the fruit of a renunciate). Because the faculty of wisdom and the power of wisdom before the Path of Seeing are the wisdom (jnana, knowledge) in the Path of Seeing. From the previous faculty of wisdom and the power of wisdom, holy wisdom (arya-jnana, noble wisdom) is aroused, obtaining the fruit of a renunciate. Therefore, cause and effect are related to each other sequentially. Fourth, generally speaking, the meaning in the four roots of good is distinguished by the faculty and the power. Jingyun said, if...

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約增強五根即是暖頂。以初起為基。故暖頂位建立五根。忍及第一近生見道。難伏。今此文中強弱通論。若根若力通四善根。有能生義增上名根。有不屈義難伏名力。如此根力即是四善根體。言即由如是根力多修習故發起四善根者。據行成位故言發起基師復云。此中根力如中邊論。根在暖頂力在後二位。今乃至言由此根力故發生抉擇分者。此根力是別抉擇分是總。以別發生總故名發生。即俱時非異時前後發生名發起故也。有人言得見道前有無漏者。如論次下由根力無間發生出世無漏聖法。故知已前是有漏不可言無漏。第五解覺支。此復云何者。景雲。道品法中已辨五力。此五力后復明何法故云也。今解前章別言無漏聖法。當知亦爾。故云此復云何。謂七覺支乃至故名覺支者。此文即說擇法覺慧。亦覺亦覺支。餘六是覺支非覺。三品相攝。如文。下九十八約輪王七寶喻之。可觀。第六解道支。初云見聖諦跡已永斷滅等者。將明八道支故結前生后。就正辨中文分有五。一辨三蘊攝。二解道支義。三辨道支相。四辨總立二種。五辨道支位。正念正定定蘊所攝者。念順定故今為定蘊。覺支門中念通二品此道支念偏於定攝者何。謂前約止觀門以辨攝。后約三蘊門以辨攝。故義有異。辨相中。云當知此中若覺支時至合名正見者。三

【現代漢語翻譯】 現代漢語譯本 約增強五根（五種能力：信、精進、念、定、慧）即是暖位和頂位。以最初生起為基礎，所以暖位和頂位建立在五根之上。忍位以及第一近生位（世第一法）接近見道位，難以調伏。現在這段文字中，強弱是通盤論述的，無論是根還是力，都涵蓋了四善根。具有能生作用的，增上稱為根；具有不可屈服作用的，難以調伏稱為力。這樣的根和力就是四善根的本體。說『即由如是根力多修習故發起四善根者』，是根據修行成就的位次，所以說發起。基師又說，此中根和力如《中邊分別論》所說，根在暖位和頂位，力在忍位和世第一位。現在乃至說『由此根力故發生抉擇分者』，這根力是別，抉擇分是總，因為別發生總，所以名為發生，即俱時而非異時，前後發生名為發起。有人說在得到見道位之前有無漏法，如論中所說，接下來『由根力無間發生出世無漏聖法』，所以知道之前是有漏法，不可說是無漏法。 第五，解釋覺支（七覺支，又稱七菩提分）。『此復云何者』，景師說，道品法中已經辨明五力，這五力之後又說明什麼法，所以這樣問。現在解釋前一章特別說的無漏聖法，應當知道也是如此，所以說『此復云何』。『謂七覺支乃至故名覺支者』，這段文字就是說擇法覺慧，既是覺，也是覺支。其餘六個是覺支，不是覺。三品相攝，如文中所說。下面九十八個用輪王七寶來比喻，可以觀察。 第六，解釋道支（八正道）。最初說『見聖諦跡已永斷滅等者』，將要說明八道支，所以總結前面，引出後面。就正式辨別的內容分為五部分：一，辨別三蘊所攝；二，解釋道支的意義；三，辨別道支的相；四，辨別總共建立兩種；五，辨別道支的位次。正念和正定是定蘊所攝，因爲念順從定，所以現在歸為定蘊。覺支門中，念通於二品，這道支的念偏於定所攝是什麼原因呢？因為前面是約止觀門來辨別攝屬，後面是約三蘊門來辨別攝屬，所以意義有所不同。辨別相中，說『當知此中若覺支時至合名正見者』，三

【English Translation】 English version Approximately enhancing the five roots (five faculties: faith, diligence, mindfulness, concentration, wisdom) is equivalent to the stages of Warming and Peak. Taking the initial arising as the foundation, hence the stages of Warming and Peak are established upon the five roots. The stage of Forbearance and the First Mundane Right View (the highest mundane dharma) are close to the Path of Seeing, and are difficult to subdue. In this text, strength and weakness are discussed comprehensively. Whether it be roots or powers, they encompass the Four Roots of Goodness. That which has the function of generating is called 'root' in an enhanced manner; that which has the function of being unyielding and difficult to subdue is called 'power'. Such roots and powers are the very essence of the Four Roots of Goodness. The statement 'because of the repeated cultivation of such roots and powers, the Four Roots of Goodness are aroused' is based on the stage of accomplishment in practice, hence the term 'aroused'. The Master Ji also said that these roots and powers, as described in the Madhyāntavibhāga (Distinguishing the Middle from the Extremes), place the roots in the Warming and Peak stages, and the powers in the Forbearance and the Highest Mundane stages. Now, even to say 'because of these roots and powers, the Discriminative Wisdom arises', these roots and powers are specific, while the Discriminative Wisdom is general. Because the specific gives rise to the general, it is called 'arising', meaning simultaneous rather than at different times; arising one after another is called 'arousing'. Some say that before attaining the Path of Seeing, there is non-outflow dharma. As the treatise says, 'Subsequently, due to the uninterrupted arising of the roots and powers, the supramundane non-outflow holy dharma arises.' Therefore, it is known that before this, there is outflow dharma, and it cannot be said to be non-outflow. Fifth, explaining the bodhyaṅga (seven factors of enlightenment). 'What is this again?' Master Jing said, 'Among the dharmas of the Path, the five powers have already been distinguished. What dharma is explained after these five powers? That is why this question is asked.' Now, explaining the non-outflow holy dharma specifically mentioned in the previous chapter, it should be known that it is also like this. Therefore, it is said, 'What is this again?' 'Namely, the seven factors of enlightenment, and so on, hence they are called bodhyaṅga.' This passage is speaking about the wisdom of discriminating dharma, which is both enlightenment and a factor of enlightenment. The remaining six are factors of enlightenment but not enlightenment itself. The three categories encompass each other, as stated in the text. Below, the ninety-eight are compared to the seven treasures of a Wheel-Turning King, which can be observed. Sixth, explaining the mārgaṅga (eightfold path). Initially, it says, 'Having seen the traces of the noble truths, they are permanently cut off and extinguished, and so on.' It is about to explain the eightfold path, so it summarizes the previous and introduces the following. The main content is divided into five parts: one, distinguishing what is encompassed by the three aggregates; two, explaining the meaning of the path factors; three, distinguishing the characteristics of the path factors; four, distinguishing the establishment of two types in total; five, distinguishing the positions of the path factors. Right Mindfulness and Right Concentration are encompassed by the concentration aggregate because mindfulness follows concentration, so now it is categorized under the concentration aggregate. In the section on the factors of enlightenment, mindfulness is common to both categories. What is the reason that the mindfulness of this path factor is biased towards being encompassed by concentration? Because the former distinguishes the encompassing based on the gate of cessation and contemplation, while the latter distinguishes the encompassing based on the gate of the three aggregates, so the meanings are different. In distinguishing the characteristics, it says, 'It should be known that in this context, if the time of the factor of enlightenment arrives, it is collectively called Right View,' three

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藏云。于真見道七覺支時所得真擇法覺。今在相見道以後得智安立觀行如真見道真證而覺。故此二覺合名正覺。今修道中正見亦二。一是無分別智正見。二是出現后智正見。如彼真見安立而見合名正見。其正思惟若無分別智相應。即無分別智及思惟離邪思惟名正思惟。若后得智及以散心正思惟。即用分別慧思名正思惟。若心趣入諸所尋思至所有思者。出前正思惟體。且據后智心中正思惟體故云尋思如是相狀。若心趣入諸所言論至是名正語者。由前二種覺正見力後起善心發種種語皆名正語。此文即說散心無瞋無癡所發之語名為正語。下明正業。景雲。此明散心無瞋癡中所起種種正知身業名為正業。基云。若如法求衣服飲食等事至供身什物追求時者此即追求時所求也。若往若還下乃至或於住時此乃住時所作也。與二十二相違。不勘之。今勘二十二卷。明非法追求衣服飲食等方便顯已有德等說名邪命。翻此即是正命。今此文如法求時正知而住名正業。翻此即是邪業。下明如法求時離起邪命法名正命。謂即身語二業從無貪生離邪命法盡名正命。翻此即是邪命。解正知而住。如二十四卷。故無相違。若遠離攝正語業命至先已獲得者。明修道中遠離所攝正語業命。彼于見道證得諸覺支時先已獲得。問何故此名聖所愛戒等者。此辨正

【現代漢語翻譯】 現代漢語譯本 藏云（Zang Yun）。于真見道七覺支時所得真擇法覺（Zhen Ze Fa Jue，真正的擇法覺支）。今在相見道以後得智安立觀行如真見道真證而覺。故此二覺合名正覺（Zheng Jue，正覺）。今修道中正見（Zheng Jian，正見）亦二。一是無分別智正見（Wu Fen Bie Zhi Zheng Jian，無分別智正見）。二是出現后智正見（Hou Zhi Zheng Jian，后得智正見）。如彼真見安立而見合名正見。其正思惟（Zheng Si Wei，正思惟）若無分別智相應。即無分別智及思惟離邪思惟名正思惟。若后得智及以散心正思惟。即用分別慧思名正思惟。若心趣入諸所尋思至所有思者。出前正思惟體。且據后智心中正思惟體故云尋思如是相狀。若心趣入諸所言論至是名正語（Zheng Yu，正語）者。由前二種覺正見力後起善心發種種語皆名正語。此文即說散心無瞋無癡所發之語名為正語。下明正業（Zheng Ye，正業）。 景雲（Jing Yun）。此明散心無瞋癡中所起種種正知身業名為正業。基云（Ji Yun）。若如法求衣服飲食等事至供身什物追求時者此即追求時所求也。若往若還下乃至或於住時此乃住時所作也。與二十二相違。不勘之。今勘二十二卷。明非法追求衣服飲食等方便顯已有德等說名邪命（Xie Ming，邪命）。翻此即是正命（Zheng Ming，正命）。今此文如法求時正知而住名正業。翻此即是邪業（Xie Ye，邪業）。下明如法求時離起邪命法名正命。謂即身語二業從無貪生離邪命法盡名正命。翻此即是邪命。解正知而住。如二十四卷。故無相違。若遠離攝正語業命至先已獲得者。明修道中遠離所攝正語業命。彼于見道證得諸覺支時先已獲得。問何故此名聖所愛戒等者。此辨正

【English Translation】 English version Zang Yun. The true Dharma selection enlightenment (Zhen Ze Fa Jue) obtained during the seven enlightenment factors of the true path of seeing. Now, after the path of seeing, the wisdom obtained establishes contemplation and practice, like the true path of seeing, truly realized and enlightened. Therefore, these two enlightenments are combined and called Right Enlightenment (Zheng Jue). Now, in the path of cultivation, there are also two Right Views (Zheng Jian). One is the Right View of Non-Discriminating Wisdom (Wu Fen Bie Zhi Zheng Jian). The other is the Right View of Subsequent Wisdom (Hou Zhi Zheng Jian). Like that true view, established and seen, is combined and called Right View. If Right Thought (Zheng Si Wei) is in accordance with Non-Discriminating Wisdom, then Non-Discriminating Wisdom and thought, apart from wrong thought, are called Right Thought. If Subsequent Wisdom and scattered mind are used for Right Thought, then discriminating wisdom is used for Right Thought. If the mind is directed towards all that is sought and thought, then it departs from the substance of the previous Right Thought. Moreover, based on the substance of Right Thought in the mind of Subsequent Wisdom, it is said that seeking and thinking are like this state. If the mind is directed towards all that is spoken, to what is called Right Speech (Zheng Yu), then due to the power of the previous two kinds of enlightenment and Right View, good intentions arise and all kinds of speech are called Right Speech. This text speaks of speech uttered from a scattered mind, without anger or ignorance, as Right Speech. The following explains Right Action (Zheng Ye). Jing Yun. This explains that the various right knowing bodily actions arising from a scattered mind, without anger or ignorance, are called Right Action. Ji Yun. If one seeks clothes, food, and drink according to the Dharma, up to the time of seeking items for bodily sustenance, then this is what is sought at the time of seeking. Whether going or returning, down to or even when dwelling, this is what is done at the time of dwelling. It contradicts the twenty-second aspect. Do not examine it. Now examine the twenty-second scroll. Explaining the means of unlawfully seeking clothes, food, and drink, revealing that one already has virtue, etc., is called Wrong Livelihood (Xie Ming). Reversing this is Right Livelihood (Zheng Ming). Now, this text says that dwelling with right knowing when seeking according to the Dharma is called Right Action. Reversing this is Wrong Action (Xie Ye). The following explains that departing from the Dharma of Wrong Livelihood when seeking according to the Dharma is called Right Livelihood. That is, the two karmas of body and speech, arising from non-greed, completely departing from the Dharma of Wrong Livelihood, are called Right Livelihood. Reversing this is Wrong Livelihood. Explaining dwelling with right knowing, as in the twenty-fourth scroll, therefore there is no contradiction. If one departs from the Right Speech, Action, and Livelihood that are gathered, up to what was previously obtained, it explains that in the path of cultivation, one departs from the Right Speech, Action, and Livelihood that are gathered. Those were previously obtained when one realized the enlightenment factors in the path of seeing. Question: Why are these called the precepts loved by the sages, etc.? This distinguishes right.

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語業命得名聖所愛戒所以。言不作律儀者此無漏道共戒名不作律儀。即由如是聖所愛戒力故於修道時所有有漏語業身業養命事業皆得名為正語業命。由四念住增上力故乃至及與正定者。基云。此中意由四念住為因生定心俱時九種念。九種念即與安住念等。與定九種同俱。以九種皆是定為助伴。亦九種。以正者為能攝助伴者為所攝。辨立二種中。云無所作者謂正語業命者。以就意思能離邪語業命令無動作名無所作更無別體。住所作者所餘五種三是觀二是止者。有體有能名住所作。辨位中。明依戒修止觀斷結得羅漢。長時相續修道斷惑名為修道。率爾智生即永斷名見道。此文即證一心見道是究竟說或名為見道。由是因緣至方始建立者。由修道有出觀時起正語等顯于觀中有正語等。故立正語業命。見道無出觀起正語等。故不立也。又修道長時相續必須依戒修于止觀方盡修惑證后三果。故修道中方始立戒。由彼見道率爾智生即斷見惑故不立戒。下總結之。第十三解修果。于中有二。初明修果。二又於此中下。明修果又有煩惱偏增等分薄塵別。前中初問次解后結。解中有二。初列四果名及出果體。二問答辨立果因緣。初中一預流者。由舍異生證諦現觀在聖類族。故云預流。一來且如在人得第二果往生天上。一來人中得般涅槃。故

【現代漢語翻譯】 現代漢語譯本 語業命得名聖所愛戒所以：之所以說語業和命可以獲得聖者所喜愛的戒律之名，是因為『言不作律儀者』，這種無漏道所共有的戒律被稱為『不作律儀』。也就是說，由於這種聖者所喜愛的戒律的力量，在修道的時候，所有有漏的語業、身業和養命事業都可以被稱為正語業和正命。這是由四念住（Sati-patthana，四種專注的建立）的增上力所致，乃至與正定（Samadhi，正確的禪定）相關聯。 基云（可能是某位論師的名字）：這裡的意思是，以四念住為因，生起定心，同時具備九種念。這九種念與安住念等同，與定有九種相同的伴隨。因為這九種念都是定的助伴，所以也是九種。『正』是能攝持的，『助伴』是被攝持的。在辨立這兩種時，『無所作者』指的是正語業和正命。就其意義而言，能夠遠離邪語業和邪命，沒有動作，所以稱為『無所作』，沒有其他的實體。『住所作者』是其餘的五種，其中三種是觀（Vipassana，內觀），兩種是止（Samatha，止禪）。它們有實體，有作用，所以稱為『住所作』。 在辨位中，說明了依靠戒律修習止觀，斷除煩惱，可以證得阿羅漢果（Arahat，已證悟者）。長時間相續地修道，斷除迷惑，稱為修道。率爾（突然）生起智慧，就能永遠斷除迷惑，稱為見道。這段文字證明了一心見道是究竟的說法，或者稱為見道。由於這個因緣，才開始建立正語等。由於修道有出觀的時候，會生起正語等，所以顯現在觀中也有正語等，因此才建立正語業和正命。而見道沒有出觀，不會生起正語等，所以不建立。 此外，修道需要長時間相續，必須依靠戒律修習止觀，才能完全斷除修惑，證得后三果。所以在修道中才開始建立戒律。由於見道是率爾生起智慧，立即斷除見惑，所以不建立戒律。下面總結一下。 第十三，解釋修行的果報。其中分為兩部分。首先說明修行的果報，其次在『又於此中下』說明修行的果報又有煩惱偏增、等分、薄塵的區別。在前一部分中，先提問，然後解答，最後總結。在解答中，首先列出四果（預流果、一來果、不還果、阿羅漢果）的名稱，以及證得果位的本體。其次，通過問答來辨明建立果位的因緣。首先是預流果（Sotapanna，入流者），由於捨棄了異生（凡夫）的狀態，證得了諦（真理）的現觀，進入了聖者的行列，所以稱為預流。 一來果（Sakadagami，一來者），比如在人間證得第二果，往生到天上。一來人中，就能證得般涅槃（Parinirvana，完全的涅槃）。

【English Translation】 English version The reason why speech, action, and livelihood can obtain the name of precepts beloved by the saints is because of 'the precepts of non-action.' This precept, shared by the path of non-outflow, is called 'precepts of non-action.' That is, due to the power of these precepts beloved by the saints, during the practice of the path, all defiled speech, action, and livelihood can be called Right Speech, Right Action, and Right Livelihood. This is due to the increasing power of the Four Foundations of Mindfulness (Sati-patthana), even in association with Right Concentration (Samadhi). Kiyun (possibly the name of a commentator) says: The meaning here is that, based on the Four Foundations of Mindfulness as the cause, the mind of concentration arises, simultaneously possessing nine kinds of mindfulness. These nine kinds of mindfulness are equivalent to the mindfulness of abiding, and have nine kinds of accompaniment with concentration. Because these nine kinds of mindfulness are all aids to concentration, they are also nine kinds. 'Right' is what can hold, and 'accompaniment' is what is held. In distinguishing these two, 'non-action' refers to Right Speech, Right Action, and Right Livelihood. In terms of its meaning, being able to abandon wrong speech, action, and livelihood, without action, is called 'non-action,' without any other entity. 'Action-abiding' refers to the remaining five, of which three are contemplation (Vipassana) and two are cessation (Samatha). They have substance and function, so they are called 'action-abiding.' In distinguishing the positions, it is explained that by relying on precepts to cultivate cessation and contemplation, one can cut off afflictions and attain the Arhat fruit (Arahat, the enlightened one). Continuously cultivating the path for a long time, cutting off delusions, is called cultivation of the path. Suddenly arising wisdom can permanently cut off delusions, which is called the path of seeing. This passage proves that the single-minded path of seeing is the ultimate saying, or called the path of seeing. Because of this cause, Right Speech, etc., are established. Because there is a time to emerge from contemplation during the cultivation of the path, Right Speech, etc., arise, so it is manifested that there are also Right Speech, etc., in contemplation. Therefore, Right Speech, Right Action, and Right Livelihood are established. However, the path of seeing does not have emergence from contemplation, and Right Speech, etc., do not arise, so they are not established. In addition, the cultivation of the path requires continuous practice for a long time, and one must rely on precepts to cultivate cessation and contemplation in order to completely cut off the delusions of cultivation and attain the last three fruits. Therefore, precepts are established in the cultivation of the path. Because the path of seeing is the sudden arising of wisdom, immediately cutting off the delusions of seeing, precepts are not established. The following is a summary. Thirteenth, explaining the results of cultivation. There are two parts to this. First, explain the results of cultivation, and second, in 'again in this below,' explain that the results of cultivation also have differences in the increase of afflictions, equal division, and thin dust. In the first part, first ask a question, then answer, and finally summarize. In the answer, first list the names of the four fruits (Stream-enterer, Once-returner, Non-returner, Arhat), and the entity of attaining the fruit position. Second, clarify the causes and conditions for establishing the fruit position through questions and answers. First is the Stream-enterer (Sotapanna), because they have abandoned the state of ordinary beings (common people), attained the direct perception of truth, and entered the ranks of the saints, so they are called Stream-enterers. Once-returner (Sakadagami), for example, attains the second fruit in the human realm and is reborn in the heavens. Once in the human realm, they can attain Parinirvana (complete Nirvana).

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云一來。已離欲界煩惱生上不還。故云不還。阿羅漢者。此云應供。智斷具足堪供養。故云應供。或名殺賊或稱不生。如常分別。聖道名沙門煩惱斷名果者。在向聖道名沙門。沙門此云勞倦。勤苦修行惡滅生善故云也。隨煩惱斷所克擇滅名果。此于真如隨斷惑處假說擇滅名無為果。又後生道或中或上是前生道所生果者。謂解脫道或中或上是前無間道力所得有為果。故小論云無間道力得有為無為果。次辨立果因緣。對治四種諸煩惱故建立四果。下出所治四種煩惱。謂諸無事乃至立預流果者。三界見惑薩迦耶見為首。此見計我一向顛倒無中計有。所計我無中計故名無事。是故見惑想名無事。無事煩惱能牽惡趣。今斷此惑及能修起彼對治道立預流果。依五十八說。苦下有十。三諦各八。修斷有六。若依對法欲界四下各有十惑。修斷有六。合四十六。色無色界五門下各除瞋各有四十一。三界合有一百二十八煩惱。于中十六是其修斷。余有一百一十二是其見斷。預流斷訖。何故世尊但說永斷三結立預流果耶。為通此難故云而薄伽梵說等。文相可知。此預流果至多生相續者。即說極滿七生名多生相續者。若斷再生相續煩惱至立一來果者。欲界修惑分為九品。且據十四生為論。若斷前三餘有六生在。若斷第五於一生中必斷第六。又損

【現代漢語翻譯】 現代漢語譯本 云一來說，已經脫離欲界的煩惱，生到上面的不還天，所以稱為『不還』(Anagamin，不再返回欲界)。阿羅漢(Arhat)的意思是『應供』，智慧和斷德都圓滿具足，堪受人天供養，所以稱為『應供』。或者稱為『殺賊』，或者稱為『不生』，如常理解。聖道稱為『沙門』(Sramana)，斷煩惱稱為『果』。在趨向聖道的階段稱為『沙門』，『沙門』的意思是『勞倦』，勤苦修行，滅惡生善，所以這樣說。隨著煩惱的斷除，所獲得的擇滅稱為『果』。這是在真如(Tathata)中，隨著斷惑之處，假說擇滅，稱為無為果。另外，後生的道，或者中品或者上品，是前生道所生的果，指的是解脫道，或者中品或者上品，是前無間道(Anantarya-marga)的力量所得到的有為果。所以小論說，無間道的力量得到有為和無為果。接下來辨析建立果的因緣，爲了對治四種煩惱，所以建立四果。下面列出所對治的四種煩惱，即諸無事，乃至建立預流果(Srotapanna)。三界的見惑，以薩迦耶見(Satkayadristi，有身見)為首。這種見解認為『我』是一成不變的，完全是顛倒的，無中生有。所認為的『我』是無中生有，所以稱為『無事』。因此，見惑的想法稱為『無事』。『無事』煩惱能夠牽引到惡趣。現在斷除這種惑，以及能夠修起對治它的道，建立預流果。依據五十八說，苦諦下有十種，三個諦各八種，修斷有六種。如果依據對法論，欲界四諦下各有十惑，修斷有六種，總共四十六種。色界和無色界五門下，各自除去嗔恚，各有四十一種。三界合起來有一百二十八種煩惱。其中十六種是修斷，其餘一百一十二種是見斷。預流果斷除完畢，為什麼世尊只說永斷三結(Samyoojana)就建立預流果呢？爲了解釋這個疑問，所以說『而薄伽梵說』等等，文句的意思可以理解。這個預流果最多經歷七次生死相續，即說最多經歷七次生死，稱為多生相續。如果斷除再生相續的煩惱，直到建立一來果(Sakridagamin)，欲界的修惑分為九品。暫且依據十四生來討論，如果斷除前三品，還剩下六生。如果斷除第五品，在一次生命中必定斷除第六品。又減損

【English Translation】 English version 'Cloud one arrives.' This means having already departed from the desire realm's afflictions and being born in the upper 'non-returning' realm. Hence, it's called 'non-returning' (Anagamin, one who does not return to the desire realm). 'Arhat' means 'worthy of offerings.' Possessing complete wisdom and severance, one is worthy of receiving offerings, hence called 'worthy of offerings.' It is also known as 'killer of thieves' or 'non-arising,' as commonly understood. The holy path is called 'Sramana,' and the severance of afflictions is called 'fruit.' When on the path towards holiness, it is called 'Sramana,' which means 'toil' or 'exertion,' diligently cultivating, eliminating evil, and generating goodness. The selective cessation (Nirodha-satya) attained through the severance of afflictions is called 'fruit.' This refers to the hypothetical selective cessation in Suchness (Tathata) at the point of severing afflictions, known as the unconditioned fruit. Furthermore, the later-born path, whether middle or upper, is the fruit born from the previous path, referring to the path of liberation, whether middle or upper, obtained through the power of the preceding immediate path (Anantarya-marga), which is a conditioned fruit. Therefore, the smaller treatise states that the power of the immediate path yields both conditioned and unconditioned fruits. Next, we discern the causes and conditions for establishing the fruits. The four fruits are established to counteract the four types of afflictions. Below are listed the four types of afflictions to be counteracted, namely, all 'non-matters,' up to the establishment of the Stream-enterer (Srotapanna) fruit. The afflictions of the three realms, headed by the view of a self (Satkayadristi, belief in a permanent self). This view considers 'I' to be unchanging, completely inverted, creating something from nothing. The perceived 'I' is created from nothing, hence called 'non-matter.' Therefore, the thought of afflictions is called 'non-matter.' 'Non-matter' afflictions can lead to evil destinies. Now, severing this affliction and cultivating the path that counteracts it establishes the Stream-enterer fruit. According to the fifty-eight teachings, there are ten under the truth of suffering, eight under each of the three truths, and six to be severed through cultivation. According to the Abhidharma, there are ten afflictions under each of the four truths in the desire realm, and six to be severed through cultivation, totaling forty-six. In the form and formless realms, each of the five faculties excludes anger, leaving forty-one each. Combined, the three realms have one hundred and twenty-eight afflictions. Among them, sixteen are to be severed through cultivation, and the remaining one hundred and twelve are to be severed through view. Once the Stream-enterer fruit is attained, why did the World-Honored One only speak of permanently severing the three fetters (Samyoojana) to establish the Stream-enterer fruit? To explain this question, it is said, 'And the Blessed One said,' etc., the meaning of the sentences can be understood. This Stream-enterer fruit continues for a maximum of seven lifetimes, meaning that experiencing a maximum of seven lifetimes is called many lifetimes of continuity. If the afflictions of rebirth continuity are severed, up to the establishment of the Once-returner (Sakridagamin) fruit, the afflictions of cultivation in the desire realm are divided into nine grades. Let's discuss based on fourteen lives for now. If the first three grades are severed, six lives remain. If the fifth grade is severed, the sixth grade will definitely be severed in one lifetime. Also, diminishing

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二生證第二果。餘二生在名一往來。人中得果一往天上一來人中得般涅槃。名一來果。若不斷彼五六二品猶于天有人有各受再生相續。今斷五六二品煩惱則是永斷天有人有再生相續所有煩惱。若已永斷能滅還來生煩惱至立不還果者。后三品惑若不永斷則還生欲界。今已永斷不復還生。唯於色無色界天有受生。基公復云唯于天有當可受生者。其一間人在天上於人中受一有不還更生天上名不還。此中據人中作法。此從果為名因時未名不還故。若已永斷色無色界感生煩惱立阿羅漢。下引說證成。但證后三。初果引證已如前說。故今不舉。亦可乘前為語謂預流人已斷三結。今復進斷修惑。貪瞋癡等前之六品住后三徴證一來果。故云永斷三結薄貪瞋癡。又預流人先斷五下分中三結。一來果人又斷貪瞋前之六品。今時又斷貪瞋二結后之三品。以乘前故云斷五下結立不還果。此不還果人已離三界見惑及離欲界修惑。今時又離色無色界八地修惑。以乘前故故云永斷一切煩惱立第四果。自下第二明修果人有煩惱偏增等分等別。于中分二。初辨七人行別。二問答重辨等分薄塵行相差別。前中分七為三類辨。一煩惱偏增。二是等分。三是薄塵。又於此中乃至勤修加行等者。此貪等偏增行人先應依彼凈行所緣凈修其行心方安住。彼若多貪自緣不

凈。多瞋自修慈愍。多癡自觀緣起。我慢自觀六界。尋思多者自觀于息。故言各別所緣勤修加行。廣如上論。若等分行人隨所愛樂攀緣彼境勤修加行如是勤修唯令心住非凈其行者。等分行人所起煩惱盡不偏增。不可別觀不凈等境。但隨所樂或觀無常苦空等唯令心住。非如偏增別凈其行。故云非凈其行。如等分行人薄塵行者亦爾。而彼諸行有其差別。貪等行者修時經久方證心住等分不久薄塵極疾。泰云。前修五停對治增惑。先修自觀凈治自惑方證定心。若等分行者無別惑可治。但隨所愛樂惑。作不凈觀乃至六界觀攀緣彼境唯令心住。無增上惑可治故非凈行。基云。貪瞋癡等人皆有對治。先於五停心觀。名定由所緣差別勢力。隨貪行者作不凈觀勤行修習心方安住。等分行人一切具有。隨所作行皆得修行也。故云等分行人於五停心其心安住非凈其行。有人云亦斷惑非也。舊說數息觀除覺觀二品。今唯除覺觀二品今唯除覺。故唯言尋思行。非除伺也。問曰。何以不除。以伺于沉審緣故。尋則散亂。說除尋。次問答重辨等分薄塵行相差別。初明等分后明薄塵。初中答等分行者乃至非上非勝等者。景雲。等分行者具有貪瞋癡慢尋思等行。不同偏增行者貪等增強。故云非上非勝。然此等分行者或時遇緣修不凈行。或觀慈悲愍。乃至遇

【現代漢語翻譯】 現代漢語譯本 凈。多嗔者應修習慈悲（Cimiba：對眾生的愛和憐憫）。多癡者應觀照緣起（緣起：事物相互依存的法則）。我慢者應觀照六界（六界：地、水、火、風、空、識）。思慮過多者應觀照呼吸。因此說，各自緣不同的所緣境，勤奮修習加行（加行：為達到目標所做的努力）。詳細內容如上文所述。如果等分行人隨自己喜愛攀緣某個境界，勤奮修習加行，這樣的勤奮修習只能讓心安住，不能清凈其行為。等分行人所產生的煩惱不會特別偏向哪一種而增加，所以無法特別觀照不凈等境界。只能隨自己所喜愛，或者觀照無常、苦、空等，只是爲了讓心安住，不像偏重某種煩惱的人那樣，可以特別清凈其行為。所以說『非凈其行』。如同等分行人一樣，煩惱輕微的薄塵行者也是如此。但是這些修行方法之間存在差別。貪等煩惱重的人，修習很久才能證得心住，而等分行人不需要很久，薄塵行人則非常迅速。 泰法師說，之前修習五停心觀（五停心觀：不凈觀、慈悲觀、因緣觀、數息觀、界分別觀）來對治煩惱，反而會增加迷惑。先修習自觀，清凈自己的迷惑，才能證得定心。如果等分行人沒有特別需要對治的迷惑，只需要隨自己所喜愛，對治迷惑，作不凈觀，乃至六界觀，攀緣這些境界，只是爲了讓心安住，沒有特別需要增加對治的煩惱，所以不是清凈其行為。 窺基法師說，貪嗔癡等煩惱，每個人都有對治的方法，首先是五停心觀。稱為『定』是因為所緣境的差別和勢力。隨貪慾心重的人，作不凈觀，勤奮修習，心才能安住。等分行人各種煩惱都有，隨所作的修行都可以修行。所以說等分行人修習五停心觀，其心安住，但不是清凈其行為。有人說也能斷除煩惱，這是不對的。舊的說法是數息觀可以去除覺觀二品（覺觀二品：粗細兩種心理活動）。現在只去除覺，所以只說是思慮過多的人的修行，不是去除伺（伺：細微的觀察）。問：為什麼不去除伺？因為伺是沉穩的緣故，而尋（尋：粗略的觀察）則散亂，所以說去除尋。 接下來是問答，重新辨別等分行人和薄塵行人的修行差別。先說明等分行人，后說明薄塵行人。首先在等分行人中回答『乃至非上非勝』等。景法師說，等分行人具有貪嗔癡慢尋思等煩惱，不同於偏重某種煩惱的人，貪等煩惱特別強盛。所以說『非上非勝』。然而這些等分行人，有時遇到因緣修習不凈行，或者觀照慈悲憐憫，乃至遇到...

【English Translation】 English version 'Pure. Those with much anger should cultivate loving-kindness and compassion (Cimiba: love and compassion for all beings). Those with much ignorance should contemplate dependent origination (緣起: the law of interdependence of phenomena). Those with arrogance should contemplate the six elements (六界: earth, water, fire, wind, space, and consciousness). Those with excessive thinking should contemplate the breath. Therefore, it is said that each should diligently cultivate the preliminary practices (加行: efforts made to achieve a goal) by focusing on different objects of focus. Details are as described in the above discussion. If an even-tempered practitioner diligently cultivates the preliminary practices by clinging to a realm they love, such diligent cultivation will only allow the mind to abide, but will not purify their conduct. The afflictions that arise in an even-tempered practitioner will not particularly increase in any one direction, so they cannot specifically contemplate impure realms, etc. They can only follow what they love, or contemplate impermanence, suffering, emptiness, etc., only to allow the mind to abide, unlike those who are inclined towards a certain affliction, who can specifically purify their conduct. Therefore, it is said 'not purifying their conduct.' Just like the even-tempered practitioner, so too is the practitioner with light dust of afflictions. However, there are differences between these practices. Those with strong greed, etc., will take a long time to attain mind-abiding through practice, while even-tempered practitioners do not need long, and practitioners with light dust are extremely quick. Master Tai said, 'Previously, cultivating the five stopping-the-mind contemplations (五停心觀: contemplation of impurity, contemplation of loving-kindness, contemplation of dependent origination, contemplation of breath counting, contemplation of element analysis) to counteract afflictions would instead increase confusion. First cultivating self-contemplation to purify one's own confusion can then attain samadhi. If an even-tempered practitioner has no particular affliction to counteract, they only need to follow what they love, counteract afflictions, practice the contemplation of impurity, and even the contemplation of the six elements, clinging to these realms, only to allow the mind to abide, without particularly needing to increase the counteraction of afflictions, so it is not purifying their conduct.' Master Kuiji said, 'Everyone has methods to counteract afflictions such as greed, anger, and ignorance, starting with the five stopping-the-mind contemplations. It is called 'samadhi' because of the difference and power of the objects of focus. Those with strong greed should practice the contemplation of impurity diligently, so that the mind can abide. Even-tempered practitioners have all kinds of afflictions, and can practice whatever practice they do. Therefore, it is said that even-tempered practitioners cultivate the five stopping-the-mind contemplations, their minds abide, but it is not purifying their conduct. Some say that it can also cut off afflictions, which is incorrect. The old saying is that breath counting contemplation can remove the two qualities of perception and conception (覺觀二品: coarse and subtle mental activities). Now only perception is removed, so it is only said to be the practice of those with excessive thinking, not removing conception (伺: subtle observation). Question: Why not remove conception? Because conception is stable, while seeking (尋: rough observation) is scattered, so it is said to remove seeking.' Next is the question and answer, re-distinguishing the differences in practice between even-tempered practitioners and practitioners with light dust. First explaining even-tempered practitioners, then explaining practitioners with light dust. First, in even-tempered practitioners, answering 'even to not being superior or excellent,' etc. Master Jing said, 'Even-tempered practitioners have afflictions such as greed, anger, ignorance, arrogance, and thinking, unlike those who are inclined towards a certain affliction, where greed, etc., are particularly strong. Therefore, it is said 'not superior or excellent.' However, these even-tempered practitioners sometimes encounter conditions to practice the impure conduct, or contemplate loving-kindness and compassion, and even encounter...'

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緣觀于數息與偏者觀行相似。基云。貪行人遇緣即起貪即名貪行者。如此等分人亦爾。隨所遇緣即起貪等即名貪行者與貪等相似。下明薄塵行中。初列七句。次釋后結。釋中初解無重障。以無三障故。言業障者乃至能障正道等者。即是五逆業及余故思造重不善業招三惡趣。又第八有業女人身北洲無想天業。彼業果起障于聖道不令生起。煩惱障者即是上品猛利長時數起。于現法中凈行所緣不凈觀等不能令凈。名煩惱障。異熟障中。景雲。謂若生處至異熟果生者。即前業障所招異熟依彼聖道不生起故名異熟障。梵王若是菩薩應化非異熟障。若實受者是異熟障。或有生處至聾騃愚鈍等者。如三天下得感人報若聾騃等病應生聖道。以聾騃等故聖道不生。基云。若生處者謂隨生處。聖道依彼不生者即三惡趣。於是生處異熟果生者謂惡異熟於是處生非聖道依也。二解最初得清凈。謂善凈戒及正直見者。戒是離過之初基。正見即是攝善之元首。故說善戒正見最初清凈。十因戒凈。如前二十八說十順學法。一者離母邑等。正直見開四句釋。于諸如來及聖弟子乃至深生勝解等者。謂于佛及聖弟子難思神力凈土生處。于彼真如甚深法教不可說事深生勝解無有怖畏。遠離誑諂故其見正直是正直類者。無諂正見似真無漏正見名正見類。如其聖教

【現代漢語翻譯】 現代漢語譯本： 緣觀與數息觀和偏觀的修行方法相似。《瑜伽師地論》中說：『貪慾重的人遇到外緣就會生起貪念，這樣的人就叫做貪行者。』像這樣的人也是一樣，隨著所遇到的外緣就生起貪念等等，這樣就叫做貪行者，與貪慾相似。下面說明薄塵行中的內容。首先列出七句，然後解釋並總結。解釋中，首先解釋沒有重大的障礙，因為沒有三種障礙的緣故。所說的業障，乃至能夠障礙正道等等，指的是五逆罪以及其他故意思量造作的嚴重不善業，這些會招感三惡趣的果報。另外，第八有業（指阿賴耶識中的業種），女人身，北俱盧洲，無想天的業，這些業的果報生起會障礙聖道，使聖道無法生起。煩惱障指的是上品猛利、長時間持續生起的煩惱，在現世的清凈修行所緣，如不凈觀等等，都不能使之清凈，這叫做煩惱障。關於異熟障，《瑜伽師地論講記》中說：『指的是如果所生的處所導致異熟果報的產生，』也就是前面所說的業障所招感的異熟果報，因為聖道無法在這些果報中生起，所以叫做異熟障。如果梵天王是菩薩應化而來，那就不是異熟障；如果是真實受報，那就是異熟障。或者有些所生之處導致聾啞愚鈍等等，比如在三天下得到人身果報，如果患有聾啞等疾病，本應生起聖道，但因為聾啞等原因，聖道無法生起。《瑜伽師地論講記》中說：『如果說所生之處，』指的是隨其所生的處所，『聖道依此無法生起，』指的就是三惡趣。『在這些所生之處，異熟果報產生，』指的是惡的異熟果報在這些地方產生，而不是聖道所依賴的處所。第二，解釋最初獲得清凈，指的是善凈的戒律和正直的見解。戒律是遠離過失的最初基礎，正見是攝取善法的首要因素，所以說善戒和正見是最初的清凈。十因戒的清凈，如前面第二十八章所說的十順學法，第一是遠離母親的村落等等。正直的見解，用四句來解釋。『對於諸如來和聖弟子，乃至深深地產生殊勝的理解等等，』指的是對於佛和聖弟子難以思議的神力、清凈的國土、所生之處，對於他們所說的真如甚深的法教、不可思議的事情，深深地產生殊勝的理解，沒有怖畏。遠離虛誑和諂媚，所以他的見解是正直的，是正直的一類。沒有諂媚的正見，類似於真實無漏的正見，叫做正見的一類。如同聖教所說。

【English Translation】 English version: The contemplation on 'counting breaths' (數息, shù xī) and 'partial contemplation' (偏觀, piān guān) are similar in practice. The Yogācārabhūmi-śāstra (瑜伽師地論, Yújiāshī dìlùn) states: 'A person with strong greed will generate greed upon encountering conditions, and such a person is called a 'greedy practitioner' (貪行者, tānxíngzhě).' It is the same for such individuals; they generate greed, etc., upon encountering conditions, and are thus called 'greedy practitioners,' similar to greed itself. The following explains the content within the 'thin dust practice' (薄塵行, báo chén xíng). First, seven sentences are listed, followed by an explanation and conclusion. In the explanation, it first clarifies the absence of heavy obstacles, because there are no three obstacles. The so-called 'karmic obstacle' (業障, yèzhàng), up to 'being able to obstruct the right path,' refers to the five rebellious acts (五逆, wǔ nì) and other intentionally created heavy unwholesome karmas that lead to the three evil realms. Furthermore, the karma of the eighth consciousness (第八有業, dìbā yǒu yè) [referring to the seeds of karma in the Alaya consciousness], the female body, Uttarakuru (北洲, Běizhōu), and the Realm of Non-Perception (無想天, Wúxiǎng tiān), the fruition of these karmas obstructs the holy path, preventing its arising. 'Affliction obstacle' (煩惱障, fánnǎo zhàng) refers to afflictions that are of the highest grade, intense, long-lasting, and frequently arising, such that even pure practices like the contemplation of impurity (不凈觀, bùjìng guān) cannot purify the mind in the present moment; this is called 'affliction obstacle.' Regarding 'resultant obstacle' (異熟障, yìshú zhàng), Jing says: 'It refers to the place of birth leading to the arising of the resultant fruit,' which is the resultant fruit caused by the aforementioned karmic obstacles. Because the holy path cannot arise based on these results, it is called 'resultant obstacle.' If Brahmā (梵王, Fànwáng) is a manifestation of a Bodhisattva, then it is not a resultant obstacle; if it is a real recipient of the result, then it is a resultant obstacle. Or, some places of birth lead to deafness, idiocy, dullness, etc. For example, if one obtains a human body in the three worlds (三天下, Sān tiānxià), but suffers from deafness, idiocy, etc., the holy path should arise, but because of these conditions, it cannot. The Yogācārabhūmi-śāstra states: 'If one speaks of the place of birth,' it refers to wherever one is born. 'The holy path cannot arise based on it,' refers to the three evil realms. 'In these places of birth, the resultant fruit arises,' refers to the evil resultant fruit arising in these places, not the place upon which the holy path relies. Second, it explains the initial attainment of purity, referring to well-purified precepts and upright views. Precepts are the initial foundation for abandoning faults, and right view is the primary element for gathering goodness. Therefore, it is said that good precepts and right view are the initial purity. The purity of the ten causal precepts is as described in the twenty-eighth chapter regarding the ten practices conducive to learning (十順學法, shí shùn xué fǎ), the first of which is to stay away from the village of one's mother, etc. Upright view is explained using four sentences. 'Regarding the Tathāgatas (如來, Rúlái) and noble disciples, up to deeply generating superior understanding, etc.,' refers to deeply generating superior understanding without fear regarding the inconceivable spiritual powers, pure lands, and places of birth of the Buddhas and noble disciples, and regarding the profound teachings of suchness (真如, zhēnrú) and the inexpressible matters they teach. Abandoning deceit and flattery, therefore their view is upright, belonging to the category of uprightness. Right view without flattery is similar to true, undefiled right view, and is called a category of right view, as the holy teachings say.

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而正修行等者。隨修何行隨證淺深如其真實而自現證不過其量。三解資糧已具。法教義教者。外道邪教名為非法。今得真教名為法教。外道所說或有少義或全無義不名義教。佛所說教或有多義或全有義名為義教。諸根成熟者。得信等五根及七色根悉皆具足。現法資糧者。謂少欲知足等。次解后四句。如文可知。第十四解補特伽羅異門。有六。第一解沙門。文分為五。一列名。二略屬當。三略解。四重釋。五引證。略解中。泰云。佛名善逝。道最勝故。基云。活道沙門者。以道活命名活道也。準婆沙論。如來獨覺名為勝道。無學聲聞名為說道。一切有學名為命道。若有異生喜犯禁戒。名為壞道。重釋中。泰云。三乘學無學總名勝道。現世無佛菩薩故諸聲聞眾受持三藏教名為說道。持戒異生慧命存故名活道。犯戒異生犯三學中初根本戒難克慧命故名壞道。基云。若無如來及諸菩薩為菩提故乃至諸聲聞眾持三藏者名說道沙門者。此且約無佛菩薩時聲聞為論。若佛菩薩在此聲聞眾即名勝道諸佛菩薩名說道沙門。今無佛菩薩時聲聞名說道令正法眼不斷種故。由彼破壞最初所有正道根本等者。此中意謂戒為正道根本。今破戒故名壞道根。引證中。準婆沙論引三聖教辨四沙門。一師子吼經二普賢經三難陀經。今此證經當師子吼經。基

【現代漢語翻譯】 現代漢語譯本 關於正確修行等等。無論修習何種法門，隨著證悟的深淺，都能如實地自我證悟，不會超過自己的能力。三種解脫的資糧已經具備。法教和義教：外道的邪教被稱為非法，現在得到的真正的教法稱為法教。外道所說的，或者只有少許意義，或者完全沒有意義，不能稱為義教。佛所說的教法，或者有很多意義，或者完全有意義，稱為義教。諸根成熟：得到信等五根以及七色根，全部都具足。現法資糧：指少欲知足等等。接下來解釋后四句，如字面意思可知。第十四，解釋補特伽羅（pudgala，人或有情）的異名，有六種。第一，解釋沙門（śrāmaṇa，勤息者）。文分為五部分：一、列出名稱；二、簡略地歸屬；三、簡略地解釋；四、重新解釋；五、引用證據。簡略解釋中，泰法師說：『佛被稱為善逝（sugata，如來十號之一），因為他的道是最殊勝的。』窺基法師說：『活道沙門，是用道來維持生命，所以稱為活道。』根據《婆沙論》，如來和獨覺（pratyekabuddha，緣覺）被稱為勝道，無學聲聞（arhat，阿羅漢）被稱為說道，一切有學（śaikṣa，有學位的修行者）被稱為命道。如果有異生（pṛthagjana，凡夫）喜歡違犯禁戒，稱為壞道。重新解釋中，泰法師說：『三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）的有學和無學，總稱為勝道。現在世上沒有佛和菩薩，所以諸聲聞眾受持三藏教法，稱為說道。持戒的異生，慧命得以存續，所以稱為活道。違犯戒律的異生，違犯三學（triśikṣā，戒定慧）中最根本的戒律，難以恢復慧命，所以稱為壞道。』窺基法師說：『如果沒有如來和諸菩薩爲了菩提（bodhi，覺悟）的緣故，乃至諸聲聞眾持三藏，稱為說道沙門。』這只是在沒有佛菩薩時，以聲聞為論。如果佛菩薩在此，聲聞眾就稱為勝道，諸佛菩薩稱為說道沙門。現在沒有佛菩薩時，聲聞稱為說道，是爲了讓正法眼不斷絕。由於他們破壞了最初所有的正道根本等等，這裡的意思是說戒律是正道的根本。現在因為破戒，所以稱為壞道根。引用證據中，根據《婆沙論》，引用三部聖教來辨別四種沙門：一、《師子吼經》；二、《普賢經》；三、《難陀經》。現在這裡引用的經典，應當是《師子吼經》。窺基法師說：

【English Translation】 English version Regarding right practice and so on. Whatever practice is cultivated, according to the depth of realization, one can truly realize it oneself, not exceeding one's capacity. The three accumulations for liberation are already complete. 'Dharma teaching' and 'meaning teaching': the heretical teachings of non-Buddhists are called 'non-Dharma,' while the true teaching now obtained is called 'Dharma teaching.' What non-Buddhists say may have little or no meaning at all, and cannot be called 'meaning teaching.' What the Buddha teaches has much or complete meaning, and is called 'meaning teaching.' 'The faculties are mature': one has obtained the five faculties of faith and so on, as well as the seven sense faculties, all complete. 'Resources for the present Dharma': this refers to having few desires, being content, and so on. Next, explain the last four sentences, which can be understood literally. Fourteenth, explaining the different names of 'pudgala' (person or sentient being), there are six types. First, explaining 'śrāmaṇa' (ascetic). The text is divided into five parts: 1. Listing the names; 2. Briefly assigning them; 3. Briefly explaining them; 4. Re-explaining them; 5. Citing evidence. In the brief explanation, Master Tai said: 'The Buddha is called 'Sugata' (one of the ten titles of the Tathagata), because his path is the most supreme.' Master Kuiji said: 'A 'living-path śrāmaṇa' is one who sustains life with the path, hence called 'living-path'.' According to the Vibhasa, the Tathagata and 'pratyekabuddha' (solitary Buddha) are called 'supreme path,' the 'arhat' (non-learning śrāvaka) is called 'speaking path,' and all 'śaikṣa' (learners) are called 'life path.' If an ordinary being ('pṛthagjana') likes to violate precepts, they are called 'broken path.' In the re-explanation, Master Tai said: 'The learners and non-learners of the three vehicles ('triyāna': Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are collectively called the 'supreme path.' Now, since there are no Buddhas or Bodhisattvas in the world, the śrāvakas uphold the teachings of the three baskets, and are called 'speaking path.' Ordinary beings who uphold the precepts have their wisdom-life sustained, so they are called 'living path.' Ordinary beings who violate the precepts, violating the most fundamental precepts of the three learnings ('triśikṣā': morality, concentration, wisdom), find it difficult to restore their wisdom-life, so they are called 'broken path'.' Master Kuiji said: 'If there are no Tathagatas or Bodhisattvas for the sake of 'bodhi' (enlightenment), and even the śrāvakas uphold the three baskets, they are called 'speaking-path śrāmaṇas'.' This is only discussed in terms of śrāvakas when there are no Buddhas or Bodhisattvas. If the Buddhas and Bodhisattvas are present, the śrāvakas are called the 'supreme path,' and the Buddhas and Bodhisattvas are called 'speaking-path śrāmaṇas.' Now, when there are no Buddhas or Bodhisattvas, the śrāvakas are called 'speaking path,' in order to keep the eye of the true Dharma from being cut off. Because they destroy the root of all the original right path, etc., the meaning here is that precepts are the root of the right path. Now, because of breaking the precepts, it is called the root of the broken path. In citing evidence, according to the Vibhasa, three holy teachings are cited to distinguish the four types of śrāmaṇas: 1. The Lion's Roar Sutra; 2. The Samantabhadra Sutra; 3. The Nanda Sutra. The sutra cited here should be the Lion's Roar Sutra. Master Kuiji said:

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云。世尊依彼作如是說乃至於外道沙門婆羅門教空無所有等者。此中意明四種沙門世尊依真教有彼作如是說有其外沙門等教是邪教。乃至壞道亦無所有。要受真戒方生壞故。彼既邪戒。設壞非壞道。第二解婆羅門中。泰云。從婆羅門父母而生名種凈行。雖從餘種父母而生。作凈行。名名想凈行。修習正行名為正行。基云。名想婆羅門者謂諸世間等者。此中有釋。如剎帝利父母為立假號婆羅門。體是剎利總號婆羅門故。又由想者謂名等想者。謂諸世間等同此想號婆羅門。下第三真善婆羅門也。婆羅門名真凈其意志。第三解梵行中。一受不淫法。二世俗道暫時斷梵行。三畢竟斷欲梵行謂不還果等。基云。何故不明初二果。又前第二梵行何故不論離色無色慾。義曰。不言初二果。以離欲界全分欲為論。對暫時梵行成。暫時梵行唯言欲界故。又何故前第二中不言色界等欲者。此影顯準知。如阿羅漢及不還果當知世間道亦對為論。應言離色無色慾。此影顯義無違。言畢竟者。以無漏道斷種故言畢竟。非無學果名畢竟。第四解苾芻中。乞丐苾芻者此有兩釋。一云順教乞資離於邪命。二云謂常乞丐乞食等是。自稱者。如今破戒僧等自稱我是苾芻。或可未受具足戒者自稱我是大僧。十誦律明自稱名賊住。自除鬚髮著法服者名想苾芻者。

【現代漢語翻譯】 現代漢語譯本：云。世尊依據那些（觀點）才如此說，乃至（涉及到）外道、沙門、婆羅門教，（認為）空無所有等等。這裡的意思是闡明四種沙門，世尊依據真正的教義才那樣說，那些外道沙門等的教義是邪教，乃至（他們的修行）壞失正道，也一無所得。必須接受真正的戒律才能產生壞失（戒體的行為），他們既然持守的是邪戒，即使有所謂的『壞』，也不是壞失正道。第二種解釋婆羅門（Brahman，印度教僧侶）的情況。泰法師說，從婆羅門父母所生，被稱為種姓清凈的婆羅門。即使是從其他種姓的父母所生，如果修行清凈的行為，則被稱為名想清凈的婆羅門。修習正當的行為，被稱為正行。窺基法師說，所謂『名想婆羅門』，指的是那些世俗之人等等。這裡有一種解釋，比如剎帝利（Ksatriya，古印度第二等級，武士）的父母為子女設立一個虛假的婆羅門名號，但其本質仍然是剎帝利，只是總的稱呼是婆羅門。又因為『想』，指的是名號等同於（婆羅門的）想法，指的是那些世俗之人等同於這種想法，（所以稱他們為）婆羅門。下面第三種是真正的善良的婆羅門。婆羅門這個名稱意味著真正的清凈及其意志。第三種解釋梵行（Brahmacarya，清凈行）的情況。一是受持不淫之法。二是世俗之道暫時斷除梵行。三是畢竟斷除慾望的梵行，指的是不還果（Anagamin，佛教果位之一）等。窺基法師說，為什麼不明說初果和二果？又為什麼前面第二種梵行中不討論離色界和無色界的慾望？義凈法師說，不說初果和二果，是因為要討論的是完全斷除欲界慾望的情況，這樣才能與暫時斷除梵行形成對比，因為暫時斷除梵行只涉及欲界。又為什麼前面第二種情況中不提及色界和無色界的慾望呢？這是暗示可以類推得知。比如阿羅漢（Arhat，佛教修行最高果位）和不還果，應當知道世間道也是相對而言的。應該說離色界和無色界的慾望，這種暗示的意義沒有衝突。說『畢竟』，是因為用無漏道（Anasrava-marga，超越世間煩惱的修行道路）斷除了（煩惱的）種子，所以說是『畢竟』。並非無學果（Asaiksa-phala，佛教修行果位之一）被稱為『畢竟』。第四種解釋比丘（Bhikkhu，佛教出家男眾）的情況。乞丐比丘有兩種解釋。一是順應教義乞求資生，遠離邪命（不正當的謀生方式）。二是說經常乞討食物等。自稱（比丘）的人，比如現在破戒的僧人等，自稱『我是比丘』。或者可能尚未受具足戒的人，自稱『我是大僧』。《十誦律》（Dasasahasrika-vinaya）中說明，自稱（比丘）名為賊住。自己剃除鬚髮、穿著法服的人，被稱為名想比丘。

【English Translation】 English version: It is said. The World Honored One spoke thus based on those (views), even to (include) externalist paths, Sramanas (ascetics), Brahmanas (Hindu priests), teachings of emptiness and so on. The meaning here is to clarify the four types of Sramanas. The World Honored One spoke thus based on the true teachings, while those externalist Sramanas' teachings are heretical, even to the point that (their practice) ruins the right path and achieves nothing. One must receive the true precepts in order to generate the act of breaking (the precepts). Since they uphold heretical precepts, even if there is so-called 'breaking', it is not breaking the right path. The second explanation concerns the Brahmanas. Master Tai said, 'One born from Brahmana parents is called a Brahmana of pure lineage. Even if born from parents of other lineages, if one practices pure conduct, one is called a Brahmana of pure name and thought. Cultivating proper conduct is called right practice.' Master Kuiji said, 'The so-called 'Brahmana of name and thought' refers to those worldly people and so on.' There is an explanation here, such as when Ksatriya (warrior caste) parents establish a false Brahmana name for their children, but their essence is still Ksatriya, only the general term is Brahmana. Also, because of 'thought', referring to the name being equivalent to (the Brahmana's) thought, referring to those worldly people being equivalent to this thought, (therefore they are called) Brahmanas. The third type below is the truly virtuous Brahmana. The name Brahmana signifies true purity and its will. The third explanation concerns Brahmacarya (celibate conduct). First, upholding the law of non-sexual activity. Second, the worldly path temporarily cuts off Brahmacarya. Third, completely cutting off desire's Brahmacarya, referring to Anagamin (Non-Returner, a Buddhist stage of enlightenment) and so on. Master Kuiji said, 'Why are the first and second fruits not clearly stated? Also, why is the desire of the Form Realm and Formless Realm not discussed in the second Brahmacarya mentioned earlier?' Master Yijing said, 'Not mentioning the first and second fruits is because the discussion concerns completely cutting off the desire of the Desire Realm, so that it can contrast with temporarily cutting off Brahmacarya, because temporarily cutting off Brahmacarya only involves the Desire Realm. Also, why are the desires of the Form Realm and Formless Realm not mentioned in the second case mentioned earlier? This implies that it can be inferred by analogy. For example, with Arhats (a perfected being) and Non-Returners, it should be known that the worldly path is also relative. It should be said to be apart from the desires of the Form Realm and Formless Realm, this implied meaning has no conflict. Saying 'completely' is because the seeds (of afflictions) are cut off with the Anasrava-marga (path free from outflows), therefore it is said to be 'completely'. The Asaiksa-phala (stage of no more learning) is not called 'completely'. The fourth explanation concerns Bhikkhus (Buddhist monks). Beggar Bhikkhus have two explanations. One is to seek sustenance in accordance with the teachings, away from wrong livelihood (improper ways of making a living). The second is to say that they regularly beg for food and so on. Those who claim (to be Bhikkhus), such as monks who have broken precepts now, claim 'I am a Bhikkhu'. Or perhaps those who have not yet received full ordination claim 'I am a great Sangha (community) member'. The Dasasahasrika-vinaya (Ten Recitation Vinaya) states that claiming (to be a Bhikkhu) is called a thief's dwelling. Those who shave their heads and beards and wear monastic robes are called Bhikkhus of name and thought.

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剃除鬚髮未受戒時。但有苾芻名想而未有戒。首律師云。名想比丘者涅槃經說沙彌未受十戒而墮僧數者是。破壞煩惱者。如四分律說破結使比丘者是。第五解精勤中。精勤有三。一止不善身語二業。二止境界攀緣守護根門。三止煩惱。當知此中略有二種止息煩惱等者。景師云。略三為二也。今解于第三止息中略開有二。一止隨眠二止現纏。第六解出家如文。第十五合解幾種建立因緣二門。于中有五。初總舉二門。二別列其數。三以因緣建立八人。四建立已結。五以五句分別成辨多少。善知瑜伽即善知方便者。以智行與理相應。因智行能與果照相應故智名方便。即亦號相應也。若諸所有補特伽羅根未成就等乃至第二根雖成就而未善知巧方便等者。此二何異。義曰。前總未種善根。第二根雖種少分。未善知善巧為異。第十六合解幾種魔事二門。于中初總舉二門勸知勸離。次別解二門。后釋已總結。就別解中初解魔。后魔事。前中初出體相。后當知此中若死所依下出其作用。若死所依等四句。如次蘊等四魔也。由煩惱故感當來生生已便有夭沒者。通由過現十因中煩惱感當生死。略不論過去已死現在正死煩惱因緣在於前世等。諸有情類命儘是死自性者。此語亦通已死今死當死自性。勤修善者等。釋天魔作用。又魔于彼已下。重

【現代漢語翻譯】 現代漢語譯本 剃除鬚髮但未受戒時，只有『苾芻』（bhiksu，比丘，佛教出家男眾）的名號和想法，但實際上並沒有受戒。首律師說：『名想比丘』是指《涅槃經》里所說的沙彌（sramanera，佛教出家男眾）未受十戒但被算作僧眾的情況。『破壞煩惱者』，如同《四分律》所說的破結使比丘。在第五解『精勤』中，精勤有三種：一是停止不善的身語二業；二是停止對境界的攀緣，守護根門；三是止息煩惱。應當知道這裡略有二種止息煩惱等。景師說：『略三為二也。』現在解釋在第三止息中略開為二：一是止隨眠（anusaya，煩惱的潛在狀態），二是止現纏（paryavasthana，煩惱的顯現狀態）。第六解『出家』如經文所說。 第十五合解幾種建立因緣二門。其中有五點：一是總括地提出二門；二是分別列出其數目；三是以因緣建立八種人；四是建立之後進行總結；五是以五句來分別成就辨別多少。『善知瑜伽』（yoga，相應）即『善知方便』，因為智慧和行為與真理相應，因智慧和行為能夠與果照相應，所以智慧被稱為方便，也就是相應。『若諸所有補特伽羅』（pudgala，人）『根未成就等乃至第二根雖成就而未善知巧方便等者』，這二者有什麼不同？解釋說：前者是總的來說沒有種下善根，後者是根雖然種下少部分，但沒有很好地瞭解善巧方便，這是它們的區別。 第十六合解幾種魔事二門。其中首先總括地提出二門，勸人瞭解並遠離。其次分別解釋二門。最後解釋之後進行總結。在分別解釋中，首先解釋『魔』，然後解釋『魔事』。在解釋『魔』中，首先說明其體相，然後『當知此中若死所依』以下說明其作用。『若死所依等四句』，依次對應蘊魔（skandha-mara）、煩惱魔（klesa-mara）、死魔（mrtyu-mara）和天魔（deva-mara）。由於煩惱的緣故，感得將來的生死，生了之後便有夭折，這是通過過去和現在十因中的煩惱感得生死。略去不論過去已死現在正死的煩惱因緣在於前世等。『諸有情類命儘是死自性者』，這句話也通用於已死、今死、當死的自性。『勤修善者等』，解釋天魔的作用。『又魔于彼已下』，重複說明。

【English Translation】 English version When one has shaved their head and beard but has not yet received the precepts, they only have the name and idea of a 『bhiksu』 (monk), but have not actually received the precepts. The head preceptor says: 『A bhiksu in name only』 refers to the case mentioned in the Nirvana Sutra where a sramanera (novice monk) has not received the ten precepts but is counted among the sangha (monastic community). 『One who destroys afflictions』 is like the bhiksu who has broken the bonds of affliction, as described in the Sarvastivada Vinaya. In the fifth explanation of 『diligence』, there are three types of diligence: first, to stop unwholesome actions of body and speech; second, to stop clinging to objects and guard the sense doors; third, to cease afflictions. It should be known that there are briefly two types of ceasing afflictions, etc. Master Jing says: 『Briefly, three are made into two.』 Now, explaining the third cessation, it is briefly divided into two: first, stopping anusaya (latent tendencies of afflictions); second, stopping paryavasthana (manifestations of afflictions). The sixth explanation of 『renunciation』 is as the text says. The fifteenth combined explanation is of the two doors of several kinds of establishing causes and conditions. Among them, there are five points: first, to generally present the two doors; second, to separately list their numbers; third, to establish eight kinds of people based on causes and conditions; fourth, to summarize after the establishment; fifth, to distinguish the amount of accomplishment by using five sentences. 『Knowing yoga (correspondence) well』 is 『knowing skillful means well』, because wisdom and action correspond to truth, and because wisdom and action can correspond to the result, wisdom is called skillful means, which is also correspondence. 『If all pudgalas (persons) whose roots are not accomplished, etc., up to those whose second root is accomplished but do not know skillful means well, etc.』, what is the difference between these two? The explanation says: the former generally means that good roots have not been planted, while the latter means that although the roots have been planted to a small extent, skillful means are not well understood, which is the difference between them. The sixteenth combined explanation is of the two doors of several kinds of demonic affairs. Among them, first, the two doors are generally presented, encouraging people to understand and stay away. Second, the two doors are explained separately. Finally, a summary is made after the explanation. In the separate explanation, first 『mara』 (demon) is explained, then 『demonic affairs』 are explained. In the explanation of 『mara』, first its nature is explained, then 『it should be known that if relying on death』 below explains its function. 『If relying on death, etc., the four sentences』 correspond to skandha-mara (the demon of the aggregates), klesa-mara (the demon of afflictions), mrtyu-mara (the demon of death), and deva-mara (the demon of the gods) in order. Because of afflictions, one experiences future birth and death, and after being born, there is premature death, which is caused by afflictions in the ten causes of the past and present. Omitting the discussion of the causes and conditions of afflictions in the past that have already died and the present that are currently dying, which are in previous lives, etc. 『The exhaustion of life for all sentient beings is the nature of death』, this statement also applies to the nature of those who have died, are dying now, and will die in the future. 『Those who diligently cultivate goodness, etc.』, explain the function of deva-mara. 『Moreover, mara below』 repeats the explanation.

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解天魔有用不用時節。云何魔事下。解第二門。略明有八魔。廣說無量。第十七解發趣空無有果。二由教授不隨順故者。如舍利子教浣衣子作數息觀。穿珠子作不凈觀。以錯教授不得聖道。於三因緣中具二闕一。有一無二並不得果。基云。由三因緣空無有果謂無漏道果非世間果。何以得知。可云雖得定而無教授。即真教授不隨故。無無漏生。故空無果也。

第三十卷

第三瑜伽處

文分有二。初結前生后。后開章解釋。初云。已說補特伽羅品者。此結第二瑜伽十九門中初門。建立者結第二門。及所緣等者。結第三門等。乃至趣修有果無果者。結第十九門。如應安立我今當說者下。有三門。如應請問而安立之。第二開章釋中。先頌列三門。后長行別解。頌中大意有二。初總三門。二于第三門別開為五。今此頌四句有二十字。上之八字列總三門。下十二字別開為五。往慶問為一。尋求是第二。方安立為第三。就安立中別有五句。一護養。二是遠離。三一境性。四障凈。五修作意。下長行中即分為三。初解往慶問。第二以如是柔軟言詞下。解尋求。第三於四種處以四因緣正尋求已復於五處下。解安立。釋門中初釋往字即往請問。二如是請已下解慶問。解往請中。初為證自利慾往請問應住四處。二如是正念

【現代漢語翻譯】 現代漢語譯本 解脫天魔，並非任何時候都有效。為什麼會有魔事發生呢？這是解脫的第二個門徑。簡略地說，有八種魔，廣義地說，有無量種魔。第十七種是解脫后發覺空性，沒有結果。有兩種原因導致這種情況：一是教授不恰當。例如，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）教浣衣子修習數息觀（ānāpānasmṛti，通過觀察呼吸來集中注意力），教穿珠子的人修習不凈觀（aśubha-bhāvanā，觀想身體的不凈以克服貪慾）。由於錯誤的教授，他們無法證得聖道。在三種因緣中，具備兩種而缺少一種，或者具備一種而缺少兩種，都無法獲得結果。窺基（Kuiji，唐代法相宗大師）說：『由於三種因緣而空無結果，指的是無漏道果（anāsrava-phala，超越輪迴的果位），而不是世間果報。』如何得知呢？可以說，雖然獲得了禪定，但沒有正確的教授，即真正的教授不隨順，因此無法生起無漏智慧，所以空無結果。

第三十卷

第三瑜伽處

本文分為兩部分。首先是總結前文，引出後文；然後是展開章節進行解釋。首先說：『已經說了補特伽羅品（pudgala-prakaraṇa，關於『人』的章節）』，這是總結第二瑜伽十九門中的第一門。『建立者』是總結第二門，『及所緣等者』是總結第三門等等，直到『趣修有果無果者』，是總結第十九門。『如應安立我今當說者』以下，有三門。如理如實地請問並安立。第二部分是展開章節進行解釋，首先以偈頌列出三門，然後用長行分別解釋。偈頌的大意有二：一是總括三門，二是在第三門中又分為五種。現在的偈頌四句共有二十個字，上面的八個字列出總的三門，下面的十二個字分別列出五種。『往慶問』為一種，『尋求』是第二種，『方安立』是第三種。在『安立』中又分為五句：一是護養，二是遠離，三是一境性（ekāgratā，專注一境），四是障凈，五是修作意（manasikara，如理作意）。下面的長行中就分為三部分，首先解釋『往』字，即前往請問。二是『如是請已』，解釋『慶問』。在解釋『往請』中，首先爲了證實自利，想要前往請問，應該安住於四處。二是『如是正念』。

【English Translation】 English version Subduing the Māras (demons) is not effective at all times. Why do Māra's affairs arise? This is the second gateway to liberation. Briefly speaking, there are eight types of Māras; extensively speaking, there are countless types. The seventeenth is realizing emptiness after liberation, but without result. There are two reasons for this: first, the instruction is not appropriate. For example, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) taught the laundry worker to practice ānāpānasmṛti (mindfulness of breathing, focusing attention by observing the breath), and taught the bead threader to practice aśubha-bhāvanā (contemplation of impurity, contemplating the impurity of the body to overcome desire). Due to incorrect instruction, they were unable to attain the holy path. Among the three causes, having two and lacking one, or having one and lacking two, will not yield results. Kuiji (a prominent master of the Faxiang school during the Tang Dynasty) said: 'Due to the three causes, emptiness has no result, referring to the anāsrava-phala (fruit of the path beyond rebirth), not worldly rewards.' How can we know this? It can be said that although they attained samādhi (concentration), they did not have the correct instruction, that is, the true instruction was not in accordance, so anāsrava-jñāna (wisdom free from outflows) could not arise, so emptiness has no result.

Volume 30

The Third Yoga Section

This text is divided into two parts. First, it summarizes the previous text and introduces the following text; then, it unfolds the chapters for explanation. First, it says: 'The Pudgala-prakaraṇa (section on 'person') has already been discussed,' which summarizes the first of the nineteen doors in the second Yoga. 'The establishment' summarizes the second door, 'and the objects of perception, etc.' summarizes the third door, and so on, until 'the practice with or without results,' which summarizes the nineteenth door. 'As appropriate, I will now speak' below, there are three doors. In accordance with reason and reality, inquire and establish. The second part is to unfold the chapters for explanation, first listing the three doors with verses, and then explaining them separately with prose. The main idea of the verses is twofold: first, to summarize the three doors, and second, to divide the third door into five types. The current four-line verse has twenty characters, the upper eight characters list the total of the three doors, and the lower twelve characters list the five types separately. 'Going to inquire and rejoice' is one type, 'seeking' is the second type, and 'establishing' is the third type. Within 'establishment' there are five sentences: first, protection and nourishment; second, distancing; third, ekāgratā (one-pointedness of mind); fourth, purification of obstacles; and fifth, practice of manasikara (attention, appropriate attention). The following prose is divided into three parts, first explaining the word 'going', that is, going to inquire. Second, 'having inquired in this way', explains 'rejoicing in the inquiry'. In explaining 'going to inquire', first, in order to verify self-benefit, wanting to go to inquire, one should abide in four places. Second, 'in this way, with right mindfulness'.

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下求請問時。三將請問下。明請威儀。四我于下。正明請問。次解慶問有十二句贊勵慶慰。第二解尋求門中。初以四種審問處法應審問之。次於四種處法以四因緣應正尋求。于愿種姓根行處。一以審問。二以言論。三以所作。四以知他心智而正尋求。初以審問問其發願種姓根行。次以言論尋求彼三下。以第二言論因緣尋求種姓根行等。之以彼發願初審問中彼已自知如問答訖。種姓根行彼不自知。以難知故須更依言論所作知他心智而求察之。基云。初一因緣尋求四處於利根人。更依下三因緣尋求三處所于鈍根人。何以得知者。下發生三因緣尋求三處所中自生起所以。其驗三乘種中不言聞三乘法而雨淚等者。此且據決定性人。驗行中雲。若有貪行彼聞為說凈妙言論。便發最極凈信愛樂等者。此中意由貪行者貪富樂。聞說佛土七寶所成凈妙言論發最極凈信等。非外慾境名為凈妙以不能發最極凈信故。解癡行中雲如說鈍根癡行亦爾者。前說鈍根雖聞宣說粗淺言論而於法義勵力審思方能領受解了通達。今此癡行亦爾。聞說粗法尚不能解。況聞涅槃何能速解故。故聞為說通達涅槃能離雜染生死報果故生驚怖。若久於法義勵力審思方能領受解了通達。若有慢行。雖聞正化不則歸信。若尋思行。隨聞隨失。泰云。前約入道明於貪行。今

【現代漢語翻譯】 現代漢語譯本： 下面請求提問時。三次將請求放在下面。明確請示威儀。四、我在下面。正式明確地請求提問。其次解釋慶賀提問，有十二句讚美鼓勵慶慰。第二，解釋尋求之門中。首先以四種審問處法，應該審問。其次，對於四種處法，以四種因緣應該正式尋求。對於愿、種姓、根行處，一是以審問。二是以言論。三是以所作。四是以知他人心智而正式尋求。首先以審問，問其發願、種姓、根行。其次以言論尋求那三處。以第二言論因緣尋求種姓、根行等。之以彼發願，最初審問中，他已自己知道，如問答完畢。種姓、根行，他自己不知道。因為難以知道，所以需要更加依靠言論、所作、知他心智而求察。基（指窺基大師）說：『最初一種因緣尋求四處，對於利根人。更加依靠下面三種因緣尋求三處，對於鈍根人。』憑什麼得知呢？下面發生三種因緣尋求三處所中，自然生起所以。其驗證三乘種中，不言聽到三乘法而流淚等，這且根據決定性的人。驗證行中說：『若有貪行，他聽到為他說清凈美妙的言論，便發起最極清凈的信心愛樂等。』這其中的意思是由於貪行者貪圖富樂。聽到說佛土七寶所成的清凈美妙言論，發起最極清凈的信心等。不是外面的慾望境界名為清凈美妙，因為不能發起最極清凈的信心。解釋愚癡行中說，如說鈍根愚癡行也是這樣。前面說鈍根，雖然聽到宣說粗淺的言論，而對於法義努力審慎思考，才能領受理解通達。現在這愚癡行也是這樣。聽到說粗淺的法尚且不能理解。何況聽到涅槃，怎麼能快速理解呢？所以，聽到為他說通達涅槃，能離開雜染生死報果，因此產生驚怖。如果長久對於法義努力審慎思考，才能領受理解通達。若有慢行，雖然聽到正法教化，不歸順相信。若尋思行，隨聽隨失。泰（指道泰法師）說：『前面約入道說明貪行。現在

【English Translation】 English version: Below, when requesting to ask questions. Three times the request is placed below. Clearly request proper conduct. Fourth, I am below. Formally and clearly request to ask questions. Secondly, explaining congratulatory questions, there are twelve sentences praising, encouraging, and comforting. Second, explaining the gate of seeking. First, using the four types of examination methods, one should examine. Secondly, regarding the four types of methods, using four causes and conditions, one should formally seek. Regarding the place of aspiration, lineage, root, and conduct, first is through examination. Second is through speech. Third is through actions. Fourth is through knowing others' minds and formally seeking. First, through examination, ask about their aspiration, lineage, root, and conduct. Secondly, seek those three places through speech. Seek lineage, root, and conduct, etc., through the cause and condition of the second speech. Regarding their aspiration, in the initial examination, they already know themselves, as the questions and answers are completed. Lineage, root, and conduct, they do not know themselves. Because it is difficult to know, it is necessary to further rely on speech, actions, and knowing others' minds to seek and observe. Ji (referring to Master Kuiji) said: 'Initially, one cause and condition seeks four places, for those with sharp faculties. Further relying on the following three causes and conditions seeks three places, for those with dull faculties.' How is it known? Below, the three causes and conditions arise in seeking the three places, naturally arising the reason. The verification in the three vehicle seeds does not mention hearing the three vehicle Dharma and shedding tears, etc., this is based on those with a determined nature. The verification in conduct says: 'If there is greedy conduct, when they hear pure and wonderful speech being spoken for them, they then generate the most pure faith, love, and joy, etc.' The meaning in this is due to those with greedy conduct being greedy for wealth and pleasure. Hearing the pure and wonderful speech of the Buddha land being made of seven treasures, they generate the most pure faith, etc. It is not the external realm of desire that is called pure and wonderful, because it cannot generate the most pure faith. Explaining foolish conduct, it says, like saying dull-rooted foolish conduct is also like this. Previously, it was said that dull-rooted, although hearing shallow speech being proclaimed, they must exert effort to carefully contemplate the meaning of the Dharma in order to receive, understand, and penetrate. Now, this foolish conduct is also like this. Hearing shallow Dharma being spoken, they are still unable to understand. How much more so hearing Nirvana, how can they quickly understand? Therefore, hearing Nirvana being spoken for them, being able to leave behind the defiled results of birth and death, therefore generating fear. If they exert effort to carefully contemplate the meaning of the Dharma for a long time, they can then receive, understand, and penetrate. If there is arrogant conduct, although hearing the correct Dharma teachings, they do not submit and believe. If there is speculative conduct, they lose it as soon as they hear it. Tai (referring to Dharma Master Daotai) said: 'Previously, it was about entering the path, explaining greedy conduct. Now'

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據邪道辨尋思行。但欲明行相。第三解安立門中。初開五句。后次節釋。初釋護養定資糧。資糧則是初瑜伽內出離地中辨世出世二道資糧。有十四門。從若自圓滿至沙門莊嚴。廣如彼釋。今此護養定資糧。還舉彼文。初辨戒律儀。從類十三門。第二釋遠離。初開三句。次解后結。稻干積等者。干之言莖。西國野田治稻留稈聚集為𧂐。行植多者或在𧂐下。邊際臥具者。極下極惡破臥具棄之於地人無取者是也。第三釋心一境性及與凈障。于中有三。初解心一境性。次解凈障。后以頌總收。前中有三。初正解心一境性。二明心一境性通於止觀。三明九種加行。前中先總次別後結。總中四句。一數數隨念。二同分所緣。三流注適悅相應等。四無罪適悅相應。下別解此四句。又由彼念于所緣境至無罪適境相應者。此中意以能除染故得極安穩成辨之道。適悅自體而與相應故名無罪。第二明心一境性通於止觀中。初開二門。后徴解二門。于中有二。初解四品九種心住。二云何四種毗缽舍那下。釋觀品四種慧行。前中有四。初列二釋。三明六種力成九住心。四明九種住心有四作意通止觀品。釋中基師等云。未必是定中心但以住一緣即是也。以最初錄心等未必得定故。故前言是奢摩他品類非皆奢摩他也。泰云。離於沉浮名為等住。審悉遍

【現代漢語翻譯】 現代漢語譯本： 依據邪道來辨別尋思行為。但想要明白行為的相狀，在第三解安立門中，首先展開五句，然後依次解釋。首先解釋護養定資糧，資糧指的是在初瑜伽內的出離地中辨別世間和出世間兩種道的資糧，共有十四門，從『若自圓滿』到『沙門莊嚴』，詳細內容如彼處解釋。現在這裡護養定資糧，仍然引用那裡的文字。首先辨別戒律儀，從類別分為十三門。第二解釋遠離，首先展開三句，然後解釋後面的總結。『稻干積等』，乾的意思是莖，在西方的田野里，收割稻子后留下稻稈，聚集起來成為堆積物。『行植多者或在𧂐下』，意思是行走或種植的人可能在稻稈堆下。『邊際臥具』，指的是極其低劣、極其破舊的臥具，被丟棄在地上，沒有人會去撿取。 第三解釋心一境性以及清凈障礙。其中有三部分：首先解釋心一境性，其次解釋清凈障礙，最後用頌來總括。在第一部分中又有三點：首先是正確地解釋心一境性，其次是說明心一境性貫通止觀，第三是說明九種加行。在第一點中，先總說，再分別解釋，最後總結。總說中有四句：一、數數隨念；二、同分所緣；三、流注適悅相應等；四、無罪適悅相應。下面分別解釋這四句。『又由彼念于所緣境至無罪適境相應者』，這裡的意思是，因為能夠去除染污，所以得到極其安穩的成就之道。適悅的自體與（心）相應，所以稱為無罪。第二，說明心一境性貫通止觀，首先展開兩門，然後提問並解釋這兩門。其中有兩部分：首先解釋四品九種心住，第二，『云何四種毗缽舍那下』，解釋觀品四種慧行。在第一部分中又有四點：首先列出並解釋兩種（止觀），第三，說明六種力成就九住心，第四，說明九種住心有四種作意，貫通止觀品。解釋中，基師等說，『未必是定中心，但以住一緣即是也』，因為最初錄心等未必得定。所以前面說是奢摩他品類，並非都是奢摩他。泰說，『離於沉浮名為等住』，審悉普遍。

【English Translation】 English version: According to the heretical paths, discern and contemplate actions. But desiring to understand the characteristics of actions, in the third section on establishing the door, first unfold five sentences, then explain them in order. First, explain the nurturing of the resources for Samadhi (定, fixed concentration), which refers to the resources for distinguishing between the mundane and supramundane paths within the initial Yoga (瑜伽, union) in the stage of renunciation, having fourteen aspects, from 'If self-fulfilled' to 'Shramana (沙門, ascetic) adornment,' as explained extensively there. Now, regarding these resources for nurturing Samadhi, we still cite the text from there. First, distinguish the precepts and discipline, categorized into thirteen aspects. Second, explain detachment, first unfolding three sentences, then explaining the subsequent conclusion. 'Haystack-like accumulations, etc.,' where 'hay' means stalks. In Western fields, after harvesting rice, the remaining stalks are gathered into piles. 'Those who walk and plant may be under the piles,' meaning those who walk or plant may be under the rice stalk piles. 'Marginal bedding' refers to extremely inferior, extremely dilapidated bedding, discarded on the ground, which no one would pick up. Third, explain one-pointedness of mind and purification of obstacles. Within this, there are three parts: first, explain one-pointedness of mind; second, explain purification of obstacles; and finally, summarize with a verse. In the first part, there are three points: first, correctly explain one-pointedness of mind; second, explain that one-pointedness of mind pervades Shamatha (止, calming) and Vipassana (觀, insight); and third, explain the nine kinds of preparatory practices. In the first point, first give a general explanation, then explain separately, and finally summarize. In the general explanation, there are four sentences: 1. Repeated mindfulness; 2. Common object of focus; 3. Flowing, pleasant correspondence, etc.; 4. Blameless, pleasant correspondence. Below, these four sentences are explained separately. 'Also, from that mindfulness of the object of focus to blameless, pleasant correspondence,' the intention here is that because it can remove defilements, one obtains the path of extremely stable accomplishment. The pleasant self corresponds with (the mind), hence it is called blameless. Second, explain that one-pointedness of mind pervades Shamatha and Vipassana, first unfolding two doors, then questioning and explaining these two doors. Within this, there are two parts: first, explain the four qualities and nine stages of mind-abiding; second, 'How are the four kinds of Vipassana below?' explaining the four kinds of wisdom practices in the section on Vipassana. In the first part, there are four points: first, list and explain the two (Shamatha and Vipassana); third, explain that the six powers accomplish the nine stages of mind-abiding; fourth, explain that the nine stages of mind-abiding have four kinds of mental activities, pervading the sections on Shamatha and Vipassana. In the explanation, Master Ji and others say, 'It is not necessarily the center of Samadhi, but abiding in one object is sufficient,' because initially recording the mind, etc., may not attain Samadhi. Therefore, it was said earlier that it is a category of Shamatha, but not all are Shamatha. Tai says, 'Being free from sinking and agitation is called equal abiding,' thoroughly and universally.

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觀名為遍住。始終無間名為相續方便。離亂寂靜名澄凈。破惡尋思隨煩惱。失念欻起。尋即除遣。名最寂凈。基云。謂有種種欲恚害等諸惡尋思貪慾蓋等諸隨煩惱令心擾動者。此乃舉過患方生厭故。言貪慾蓋等諸隨煩惱者。如對法第七言。有煩惱皆隨煩惱其根本惑亦隨煩惱。有隨煩惱非煩惱謂二十種等隨惑但隨他生非是根本。今貪慾等有隨他起時故名隨煩惱也。次明六種力成九住心中。基師云。初由聽聞思惟二力數聞數思等乃至等遍安住等者。此中若最初由聽聞等二力。即唯第一內住第二等住。第三第四安住近住由憶念力。即初二力攝二種。文中復云及即於此相續方便澄凈方便等遍安住。即似並取第三安住。前解安住明知亦由初二力。下第三第四同憶念力云何通耶。述曰。其實第三安住是初二力收。憶念力中言安住近住者。此中意由憶念力安住于近住中。非即安住近住二法是憶念力。即唯近住一種是憶念力。又解論云初由聽聞思惟二力。即內住是初。唯一內住並等住是初二力。其安住是憶念力。如下言調順寂靜是二種定。今言安住近住亦明收二種。非安住放近住中解。若爾何故言及即於此相續澄凈方便等遍安住之言。述曰。其安住通三力。若觀未成即初二力收。若觀行成即憶念力收。以最初錄心於內時暫即相續澄凈方

【現代漢語翻譯】 現代漢語譯本 『觀』（Vipaśyanā）的名稱是『遍住』（遍一切處安住）。始終沒有間斷，稱為『相續方便』。遠離散亂和寂靜的狀態，稱為『澄凈』。破除邪惡的尋思（Vitarka）和隨煩惱（Upakleśa）。如果失去正念（Smṛti）而突然生起（煩惱），立即去除和遣散，這稱為『最寂凈』。 窺基（Kuiji）大師說：『這裡存在種種諸如慾望、嗔恚、傷害等等的邪惡尋思，以及貪慾蓋等等的隨煩惱，使內心擾動。』這實際上是爲了指出過患，從而產生厭離之心。說到『貪慾蓋等等的隨煩惱』，正如《對法論》（Abhidharma）第七卷所說：『有煩惱（Kleśa）都是隨煩惱，其根本惑也是隨煩惱。』有些隨煩惱不是煩惱，比如二十種等流隨惑，它們只是隨其他（煩惱）而生，不是根本（煩惱）。現在，貪慾等等有時會隨其他（煩惱）而生起，所以稱為隨煩惱。 接下來闡明六種力量成就九住心（Nine Abidings of the Mind）的方法。窺基大師說：『最初由聽聞（Śruta）和思惟（Cintā）兩種力量，數數聽聞、數數思惟等等，乃至等遍安住等等。』這裡，如果最初由聽聞等等兩種力量，就只有第一內住（Inner Placement）和第二等住（Continued Placement）。第三安住（Placement）和第四近住（Close Placement）由憶念（Smṛti）的力量產生，也就是最初兩種力量涵蓋了這兩種。文中又說『以及即於此相續方便、澄凈方便等等遍安住』，這似乎也包括了第三安住。之前的解釋表明安住也由最初兩種力量產生。下面的第三和第四（安住）都說是憶念的力量，這該如何解釋呢？ 述記中說：『實際上，第三安住是由最初兩種力量所包含的。憶念的力量中說到安住和近住，這裡的意思是由憶念的力量安住于近住之中，而不是說安住和近住這兩種法本身就是憶念的力量。只有近住這一種是憶念的力量。』 另一種解釋是，論中說最初由聽聞和思惟兩種力量，即內住是最初的，只有內住和等住是由最初兩種力量產生的。而安住是憶念的力量。如下文所說，調順和寂靜是兩種禪定（Samādhi）。現在說安住和近住也表明包含了這兩種（禪定），而不是在安住中放下近住來解釋。 如果這樣，為什麼又說『以及即於此相續澄凈方便等等遍安住』呢？述記中說：『安住貫通三種力量。如果觀察尚未成就，就由最初兩種力量包含。如果觀察修行已經成就，就由憶念的力量包含。』因為最初記錄內心在內時，短暫地相續澄凈。

【English Translation】 English version 'Observation' (Vipaśyanā) is named 'Universal Abiding' (abiding everywhere). Without interruption from beginning to end is called 'Continuous Means'. Being away from disturbance and stillness is called 'Clarity'. Breaking evil thoughts (Vitarka) and secondary defilements (Upakleśa). If mindfulness (Smṛti) is lost and (defilements) suddenly arise, immediately remove and dispel them, this is called 'Most Serene Clarity'. Master Kuiji said: 'Here exist various evil thoughts such as desire, hatred, harm, etc., and secondary defilements such as the cover of greed, etc., which disturb the mind.' This is actually to point out the faults, thereby generating a sense of aversion. Speaking of 'secondary defilements such as the cover of greed, etc.,' as stated in the seventh volume of the Abhidharma: 'All defilements (Kleśa) are secondary defilements, and their root delusion is also a secondary defilement.' Some secondary defilements are not defilements, such as the twenty kinds of outflowing secondary defilements, which only arise following other (defilements) and are not fundamental (defilements). Now, greed, etc., sometimes arise following other (defilements), so they are called secondary defilements. Next, it explains the method of achieving the Nine Abidings of the Mind through the six powers. Master Kuiji said: 'Initially, through the two powers of hearing (Śruta) and thinking (Cintā), repeatedly hearing, repeatedly thinking, etc., up to and including universal abiding, etc.' Here, if initially through the two powers of hearing, etc., there are only the first Inner Placement and the second Continued Placement. The third Placement and the fourth Close Placement are produced by the power of mindfulness (Smṛti), which is to say that the initial two powers encompass these two. The text also says 'and also in this continuous means, clear means, etc., universal abiding,' which seems to include the third Placement as well. The previous explanation indicated that abiding is also produced by the initial two powers. The following third and fourth (abidings) are both said to be the power of mindfulness, how should this be explained? The commentary states: 'In reality, the third Placement is contained by the initial two powers. In the power of mindfulness, it speaks of abiding and close abiding, the meaning here is to abide in close abiding through the power of mindfulness, rather than saying that abiding and close abiding themselves are the power of mindfulness. Only close abiding is the power of mindfulness.' Another explanation is that the treatise says that initially through the two powers of hearing and thinking, that is, inner placement is the initial one, only inner placement and continued placement are produced by the initial two powers. While placement is the power of mindfulness. As the following text says, taming and serenity are two kinds of Samādhi. Now saying abiding and close abiding also indicates that it includes these two (Samādhi), rather than explaining it as putting down close abiding in abiding. If so, why does it say 'and also in this continuous clear means, etc., universal abiding'? The commentary states: 'Abiding runs through three powers. If observing that it has not yet been achieved, it is contained by the initial two powers. If observing that practice has been achieved, it is contained by the power of mindfulness.' Because initially recording the mind within, it briefly continues to be clear.

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便收。非已得安住。此乃初作安住觀心。后憶念力安住觀成方憶念力。又等遍安住之言即顯等住一種非取安住。以等遍於諸粗動法等安住為初二力。今者文相及即於此相續方便澄凈方便等遍安住者。正當前釋等住之辭。何由此文證辨取第三安住耶。故知初二力但成內住等住。由憶念力成其安住近住。第四明九種住心有四作意通止觀品。初是聞思。二是了相作意。三是勝解等次五作意。四是加行究竟果作意。備云前二住心是七作意前方便故。名為力勵。次五住心是了相作意所攝故名為有聞。第八住心有五作意。第九住心有果作意。問。為有四觀與七作意相攝耶。備云。論既不說故互不攝。今解此文既云即由四作意修毗缽舍那故。亦是毗缽舍那品。故知隨應相攝。自下第二釋觀品。于中初正釋四種毗缽舍那。二又即如是毗缽舍那由三門六事已下廣解觀品差別所緣。于中有三。初總解毗缽舍那三門六事差別所緣。次云何勤修不凈觀者已下約五度觀門別辨六事差別所緣。后如是依止凈行所緣尋思六事差別觀已下總結依凈行所緣尋思六事觀已止觀互助其善巧凈。或六事觀指當說處。初中景雲。法爾道理于如實諸法是總成立法性者何因眼見耳等不見。難思法性者如地堅等。安住法性者何故世界如此安布等。基云。三門六事攝慧。四

【現代漢語翻譯】 現代漢語譯本 便止息（于目標）。並非已經獲得安住。這只是最初開始進行安住的觀心。之後，憶念的力量使安住的觀修得以成就，才算是憶念的力量。而且，『等遍安住』的說法，明顯是指『等住』這一種，而不是指『取安住』。因為『等遍』是對於諸粗動法等進行安住，作為最初的兩種力量。現在，文句的表象以及『即於此相續方便澄凈方便等遍安住』，正是目前解釋『等住』的辭句。怎麼能由此文來證明辨別『取第三安住』呢？所以可知，最初的兩種力量只是成就『內住』和『等住』。由憶念的力量成就『安住』和『近住』。第四，說明九種住心有四種作意，貫通止觀品。最初是聞思。第二是了相作意。第三是勝解等次第五種作意。第四是加行究竟果作意。備文中說，前兩種住心是七種作意的前方便，所以名為『力勵』。其次的五種住心是了相作意所攝，所以名為『有聞』。第八種住心有五種作意。第九種住心有果作意。問：是否有四種觀與七種作意相互統攝呢？備文中說，論中沒有這樣說，所以互不統攝。現在解釋此文，既然說『即由四種作意修毗缽舍那』，也就是毗缽舍那品，所以可知隨應相互統攝。從下面開始，第二部分解釋觀品。其中，首先正確解釋四種毗缽舍那（Vipassanā，觀）。其次，又像這樣，毗缽舍那由三門六事以下，廣泛解釋觀品的差別所緣。其中有三部分。首先，總的解釋毗缽舍那的三門六事差別所緣。其次，『云何勤修不凈觀者』以下，約五度觀門分別辨別六事的差別所緣。最後，『如是依止凈行所緣尋思六事差別觀已下』，總結依凈行所緣尋思六事觀，止觀互相幫助，使其善巧清凈。或者，六事觀是指將要說到的處所。最初的部分，景文中說：『法爾道理，對於如實的諸法，是總的成立法性者，為什麼眼睛能看見，耳朵等卻不能看見？』難思法性者，如地的堅硬等。安住法性者，為什麼世界如此安布等。基文中說：三門六事統攝智慧。四

【English Translation】 English version Then it ceases (at the object). This is not yet attaining abiding. This is merely the initial practice of observing the mind abiding. Afterwards, the power of mindfulness enables the accomplishment of the observation of abiding, and only then is it the power of mindfulness. Moreover, the phrase 'equally and universally abiding' clearly refers to 'equal abiding,' not 'taking abiding.' Because 'equally and universally' is abiding equally in all coarse and moving dharmas, serving as the initial two powers. Now, the appearance of the text and 'that is, in this continuous skillful means, purifying skillful means, equally and universally abiding,' is precisely the current explanation of the term 'equal abiding.' How can this text be used to prove and distinguish 'taking the third abiding'? Therefore, it can be known that the initial two powers only accomplish 'inner abiding' and 'equal abiding.' The power of mindfulness accomplishes 'abiding' and 'near abiding.' Fourth, it explains that the nine types of mind-abiding have four types of attention, connecting the cessation and contemplation sections. Initially, it is hearing and thinking. Second, it is attention to understanding characteristics. Third, it is the five types of attention in the sequence of superior understanding, etc. Fourth, it is the attention to the practice of ultimate fruition. The Bei commentary says that the first two types of mind-abiding are the preliminary skillful means for the seven types of attention, hence they are called 'forceful exertion.' The next five types of mind-abiding are encompassed by the attention to understanding characteristics, hence they are called 'having hearing.' The eighth type of mind-abiding has five types of attention. The ninth type of mind-abiding has attention to fruition. Question: Are the four types of contemplation encompassed by the seven types of attention? The Bei commentary says that the treatise does not say so, therefore they do not encompass each other. Now, explaining this text, since it says 'that is, cultivating Vipassanā (insight) through the four types of attention,' it is also the Vipassanā section, so it can be known that they encompass each other accordingly. From below, the second part explains the contemplation section. Among them, first, it correctly explains the four types of Vipassanā. Second, again, like this, Vipassanā, from the three doors and six affairs onwards, extensively explains the differences in the objects of contemplation. Among them, there are three parts. First, it generally explains the differences in the objects of contemplation of the three doors and six affairs of Vipassanā. Second, 'How does one diligently cultivate the contemplation of impurity?' below, it distinguishes the differences in the objects of the six affairs according to the five degrees of contemplation. Finally, 'Thus, relying on the contemplation of the six affairs by contemplating objects of pure conduct,' below, it summarizes the contemplation of the six affairs by contemplating objects of pure conduct, cessation and contemplation helping each other, making it skillfully pure. Or, the contemplation of the six affairs refers to the place that will be spoken of. In the initial part, the Jing commentary says: 'According to the natural principle, for the real dharmas, which are the general establishment of the nature of dharma, why can the eyes see, but the ears, etc., cannot see?' The nature of dharma that is difficult to think about, such as the hardness of the earth, etc. The nature of dharma that abides, why is the world arranged in this way, etc. The Ji commentary says: The three doors and six affairs encompass wisdom. Four

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種毗缽舍那者。此慧一一皆通三門六事。言成立法性難思法性安住法性等者。如所作性故還成立聲無常。此為成立法性。如業藥草咒術。是難思法性。謂法爾種子三乘差別姓。名安住法性。尋思第二事第三相中自相故起事邊際覺等。尋思色受等一一自相得法分齊起事邊覺等。尋思第三相中共相第四品第五時第六理稱法而知故起如實覺。第二約五度觀別辨六事所緣。文即為五。初辨不凈觀者。尋思六事。于中雲惡臭生臭者。泰云。如食至熟名惡臭。未至熟位名生臭。基云。變壞故臭名為惡臭。如糞穢等。才生便臭名為生臭。如薤蒜等。尋思外自相中辨九勝解。下約三變屬當九相可知。謂從血護等者。景雲。肚為血鑊以盛多熱血故。泰云。若自死者血脈運內流盡。若他殺者間外流盡。上六血流已盡。此之謂也。基云。此首身肚為血鑊也。以能盛熟血故。一取假名彩畫木石泥等所作骨鎖相者。三藏云。欲作不凈觀。先觀假骨。泰云。修觀行者欲不凈觀無異骨可得時。以木石等假作骨鎖方修不凈觀。既非實骨故但名鎖。若得實骨觀不凈方名骨鎖觀。由此道理辨十想云若骨若鎖。及以骨鎖是俱品變壞者。如是骨及鎖等日久月除。是自性壞。或為火燒水爛名他所壞。尋思共相者。爾時行者知內自身凈色未壞。然同外身已變壞色變壞

法性不凈相似。名為共相。尋思時者。謂諸內凈色相外不凈色俱在現在。諸此生中已滅過去曾凈色相而今已死現有種種不凈相續而起。今我現有似凈色相。于未來世不當不凈如今現在外不凈色無有是處。尋思理中。云如是名依世俗勝義及以因緣觀待道理尋思彼理者。景雲。前說無我唯假言說說凈不凈。是名勝義觀待道理。次說命暖識先業煩惱暫似凈等。是名世俗因緣觀待道理。基云。此前解內無我是勝義。又如說言乃至謂青瘀等乃至骨鎖此為世俗。今結隨言便非依次結。又依次結思準可知。今解。內外無我假說凈不凈名勝義觀待道理。又如說言乃至骨鎖名世俗觀待道理。今我此身先業煩惱之所引發等者。名因緣觀待道理。下云我亦于內外身自能現見者是眼識現量。乃至能斷貪慾是滅智現量。謂作是思云何今者作意思惟能對治法可於能治所緣境界煩惱當生者。基法師解此中意云。外不凈境名能對治治欲貪故。由緣不凈色故必能治所緣凈境煩惱當生。謂立量云。緣不凈時應能欲貪。以緣能治故。如緣無相時能遣有相。第二明修慈觀者。尋思六事差別所緣觀。如文可知。

第三十一卷

第三明緣起觀者。尋思六事諸法生故。彼彼法生等者。謂前前支生故後後支生。前前支滅故後後支滅也。此中都無自在作者乃至

【現代漢語翻譯】 現代漢語譯本 法性的不凈，看起來相似，這被稱為共相（common characteristic）。當進行尋思時，指的是內在的清凈色相和外在的不凈色相都存在於現在。在這些眾生中，已經滅去的過去曾經清凈的色相，而現在已經死亡，呈現出種種不凈的相續生起。現在我所擁有的看似清凈的色相，在未來世不應當是不凈的，就像現在外在的不凈色一樣，沒有這樣的道理。在尋思的道理中，像這樣被稱為依據世俗、勝義以及因緣觀待的道理來尋思這些道理。景雲說，前面所說的無我只是假言說，說清凈與不凈，這被稱為勝義觀待的道理。接下來所說的命、暖、識、先業、煩惱暫時看起來像清凈等等，這被稱為世俗因緣觀待的道理。基云說，此前解釋內在無我是勝義，又如說言，乃至青瘀等等，乃至骨鎖，這屬於世俗。現在總結時，隨文便不是依次總結。又依次總結，思考準則可以知道。現在解釋，內外無我，假說清凈與不凈，名為勝義觀待道理。又如說言，乃至骨鎖，名為世俗觀待道理。現在我這個身體，由先業煩惱所引發等等，名為因緣觀待道理。下面說，我也能在內外身體上親自現見，這是眼識的現量。乃至能夠斷除貪慾，這是滅智的現量。意思是這樣思考，為什麼現在作意思維能夠對治法，可以對治所緣境界的煩惱將要生起？基法師解釋此中的意思是，外在的不凈境界名為能對治，因為能治理欲貪。由於緣于不凈的色，必定能夠治理所緣清凈境界的煩惱將要生起。意思是立論說，緣于不凈時應當能夠斷除欲貪，因為緣于能對治的緣故，就像緣于無相時能夠遣除有相一樣。第二部分說明修習慈觀的人，尋思六種事物的差別所緣觀，如經文所說可以知道。 第三明緣起觀，尋思六事諸法生起的原因。彼彼法生故，彼彼法生等等，指的是前前支生起，所以後后支生起；前前支滅去，所以後后支滅去。這裡都沒有自在的作者，乃至

【English Translation】 English version The impurity of Dharma-nature, appearing similar, is called a common characteristic. When contemplating, it refers to both the internal pure forms and external impure forms existing in the present. Among these beings, the past pure forms that have already ceased, and now having died, exhibit various impure continuations arising. The seemingly pure forms that I currently possess should not be impure in the future, just as the external impure forms in the present; there is no such reason. In the reasoning of contemplation, this is said to be contemplating these principles based on conventional truth (samvriti-satya), ultimate truth (paramartha-satya), and the principle of dependent origination (pratītyasamutpāda). Jingyun says that the previously mentioned 'no-self' (anatta) is merely a provisional statement, speaking of purity and impurity; this is called the principle of ultimate truth. The subsequent mention of life, warmth, consciousness, past karma, and afflictions temporarily appearing as pure, etc., is called the principle of conventional truth and dependent origination. Ji says that the previous explanation of internal 'no-self' is ultimate truth, and as it is said, even to the point of bluish-purple discoloration, even to the point of skeletal remains, this belongs to conventional truth. Now, in summarizing, following the text is not summarizing in order. Furthermore, summarizing in order, the principle of thought can be known. Now explaining, internal and external 'no-self', provisionally speaking of purity and impurity, is called the principle of ultimate truth. And as it is said, even to the point of skeletal remains, is called the principle of conventional truth. Now, this body of mine, caused by past karma and afflictions, etc., is called the principle of dependent origination. Below it says, 'I can also personally see within and without the body,' this is the direct perception (pratyaksha) of eye-consciousness. Even to the point of being able to sever desire, this is the direct perception of extinction-wisdom (nirodha-jnana). The meaning is to think in this way: why is it that present mental activity (manasikara) can counteract the Dharma, and can counteract the afflictions that are about to arise in the object of focus? Master Ji explains the meaning here as: the external impure realm is called the counteractive, because it governs desire. Because of focusing on impure forms, it will certainly be able to govern the afflictions of the object of focus, the pure realm, that are about to arise. The meaning is to establish the argument that when focusing on impurity, one should be able to sever desire, because one is focusing on the counteractive, just as when focusing on the signless (animitta), one can dispel the signed (samita). The second part explains that those who cultivate loving-kindness (maitrī) contemplation contemplate the differences in the six aspects of the object of focus, as can be known from the text. The third clarifies the contemplation of dependent origination (pratītyasamutpāda), contemplating the causes of the arising of all dharmas in six aspects. 'Because this arises, that arises,' etc., refers to because the preceding link arises, the subsequent link arises; because the preceding link ceases, the subsequent link ceases. Here, there is no independent creator, and so on.

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轉變諸法。此破外道計自在天為能作者生者死者。又破數論計有冥性名自性計有我諦名士夫餘二十三諦名中間中間是所轉變故。若內若外者。十二支中根所攝者名內。塵所攝者名外。前際無知后際無知等者。過去十因牽現生死。且舉無明。故云前際無知。現在十因牽當生死。且舉無明。故云后際無明。如是分別十二支性名思自相。尋思理中。作初尋觀待道理。謂唯觀待業果謂無明等假說作者受者。都無真實作者受者。又於此中有二種果者及二種因。二種果者。一自體果。謂於今世諸異熟生六處等法者。六根六塵名自體果。二受用境界果。謂愛非愛業增上所起等者。即是六受受用六塵。塵是所受用受是能受用。二因者。一牽引因二生起因。牽引因者謂於二界乃至觸受種子者。由迷前說二種果故起愚癡。愚癡發行。行能引發識名言種。名言種復能引發名色種子。名色種子復引六處種子。六處種子復引觸種。觸種復引受支種子。如是七支前牽引后。三藏云。牽引因正取善惡業體。今此文中通取行因無明及行所引五支種子。併名牽引因。下釋相牽引意。為令當來生支想所攝識名色六處觸受次第生故。今先攝受彼法種子如是一切名牽引因者。如是七支望生老死當起識等。一切皆是牽引因體。言想所攝識者。想者是名生支名所攝識

【現代漢語翻譯】 現代漢語譯本 轉變諸法：此句旨在破斥外道認為自在天（Mahesvara，印度教中的濕婆神，被認為是宇宙的創造者、維持者和毀滅者）是萬物的創造者、生者和死者的觀點。同時也破斥數論派（Samkhya，古印度哲學流派）認為存在冥性（Prakriti，宇宙的根本原因）名為自性，以及存在我諦（Purusha，精神或意識）名為士夫，其餘二十三個諦（Tattva，宇宙的構成要素）是中間狀態，因為它們是被轉變的結果。 『若內若外』：十二因緣（Dvadashanga-pratityasamutpada，佛教關於生命輪迴的理論）中，根（Indriya，感覺器官）所包含的稱為『內』，塵（Vishaya，感覺對像）所包含的稱為『外』。 『前際無知后際無知等』：過去十因牽引現在的生死。這裡僅以無明（Avidya，無知或迷惑）為例，所以說『前際無知』。現在十因牽引未來的生死，這裡也僅以無明為例，所以說『后際無明』。像這樣分別十二因緣的性質，稱為思自相（Svasamanyalaksana，事物共相的思考）。 尋思理中，作初尋觀待道理：這是指在探尋真理的過程中，最初的思考是觀察和依賴因果關係。也就是說，僅僅依賴業果（Karma-phala，行為及其結果）的觀點，認為無明等是假說的作者和受者，實際上並沒有真實的作者和受者。 又於此中有二種果者及二種因：這裡有兩種果和兩種因。兩種果：一是自體果（Svabhava-phala，自身的結果），指今世諸異熟生（Vipaka-ja，由異熟果報所生）的六處等法。六根（Shadayatana，眼、耳、鼻、舌、身、意）和六塵（Shadvishaya，色、聲、香、味、觸、法）稱為自體果。二是受用境界果（Upabhoga-vishaya-phala，享受境界的結果），指愛（愛慾）和非愛（厭惡）的業增上所引起的。這就是六受（Shadvedana，苦、樂、舍等感受）受用六塵。塵是所受用的對象，受是能受用的主體。 兩種因：一是牽引因（Akarshana-hetu，牽引未來的因），二是生起因（Utpadaka-hetu，產生現在的因）。牽引因是指在二界（欲界、色界）乃至觸受的種子。由於迷惑於前面所說的兩種果，所以產生愚癡。愚癡引發行為（Karma，業）。行為能引發識（Vijnana，意識）的名言種（Namadhatu，名稱概念的種子）。名言種又能引發名色（Nama-rupa，名稱和形式）的種子。名色種子又引發六處的種子。六處種子又引發觸（Sparsha，接觸）的種子。觸種子又引發受支（Vedana，感受）的種子。像這樣，前七支牽引後來的支。 三藏（Tripitaka，佛教經典）中說，牽引因主要指善惡業的本體。現在這段文字中，將行為的因——無明，以及行為所引發的五支種子都包括在內，並稱為牽引因。下面解釋相牽引的含義：爲了使未來生支（Jati，出生）所包含的識、名色、六處、觸、受依次產生，現在先攝受這些法的種子，這一切都稱為牽引因。像這樣，前七支對於生老死（Jara-marana，衰老和死亡）以及將要產生的識等，一切都是牽引因的本體。『言想所攝識者』，想（Samjna，概念）是名（Nama，名稱）生支所包含的識。

【English Translation】 English version Transformation of all Dharmas: This refutes the heretical view that Mahesvara (Shiva, a Hindu deity considered the creator, maintainer, and destroyer of the universe) is the creator, the one who lives, and the one who dies. It also refutes the Samkhya school's (an ancient Indian philosophical school) view that there exists Prakriti (the fundamental cause of the universe) called Self-nature, and that there exists Purusha (spirit or consciousness) called the Individual, with the remaining twenty-three Tattvas (elements constituting the universe) being intermediate states because they are the result of transformation. 'Whether internal or external': In the Twelve Links of Dependent Origination (Dvadashanga-pratityasamutpada, the Buddhist theory of the cycle of life), what is contained within the roots (Indriya, sense organs) is called 'internal,' and what is contained within the dust (Vishaya, sense objects) is called 'external.' 『Ignorance of the past limit, ignorance of the future limit, etc.』: The ten causes of the past pull the present birth and death. Here, only ignorance (Avidya, ignorance or delusion) is taken as an example, hence the saying 'ignorance of the past limit.' The ten causes of the present pull the future birth and death. Here, only ignorance is taken as an example, hence the saying 'ignorance of the future limit.' Separating the nature of the twelve links in this way is called thinking about the self-characteristic (Svasamanyalaksana, thinking about the general characteristics of things). In contemplating the principle, making the initial contemplation dependent on reason: This refers to the initial contemplation in the process of seeking truth, which is to observe and rely on the law of cause and effect. That is, merely relying on the view of karma-phala (actions and their results), thinking that ignorance, etc., are hypothetical creators and receivers, but in reality, there are no real creators and receivers. Furthermore, there are two kinds of fruits and two kinds of causes here: Two kinds of fruits: First, the self-nature fruit (Svabhava-phala, the result of oneself), referring to the six sense bases, etc., which are the result of different ripening (Vipaka-ja, born from the result of different ripening) in this life. The six roots (Shadayatana, eye, ear, nose, tongue, body, mind) and the six objects (Shadvishaya, form, sound, smell, taste, touch, dharma) are called self-nature fruits. Second, the fruit of enjoying the realm (Upabhoga-vishaya-phala, the result of enjoying the realm), referring to what arises from the increase of karma of love (desire) and non-love (aversion). This is the six feelings (Shadvedana, suffering, happiness, equanimity, etc.) enjoying the six objects. The objects are what are enjoyed, and the feelings are the subject that enjoys. Two kinds of causes: First, the pulling cause (Akarshana-hetu, the cause that pulls the future), and second, the arising cause (Utpadaka-hetu, the cause that produces the present). The pulling cause refers to the seeds in the two realms (desire realm, form realm) up to contact and feeling. Because of being deluded about the two kinds of fruits mentioned earlier, ignorance arises. Ignorance initiates action (Karma, karma). Action can initiate the seed of the name and form of consciousness (Vijnana, consciousness) (Namadhatu, the seed of name and concept). The seed of name and form can then initiate the seed of name and form (Nama-rupa, name and form). The seed of name and form then initiates the seed of the six sense bases. The seed of the six sense bases then initiates the seed of contact (Sparsha, contact). The seed of contact then initiates the seed of the feeling link (Vedana, feeling). In this way, the first seven links pull the later links. The Tripitaka (Buddhist scriptures) says that the pulling cause mainly refers to the substance of good and evil karma. In this passage, the cause of action—ignorance—and the seeds of the five links initiated by action are all included and called the pulling cause. The meaning of mutual pulling is explained below: In order for the consciousness, name and form, six sense bases, contact, and feeling contained in the future birth link (Jati, birth) to arise in sequence, the seeds of these dharmas are first received, and all of this is called the pulling cause. In this way, the first seven links are all the substance of the pulling cause for birth, old age, and death (Jara-marana, aging and death) and the consciousness, etc., that will arise. 'The consciousness contained in the thought' refers to the consciousness contained in the name (Nama, name) birth link.

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。生起因者謂若領受諸無明觸所生受時等者。正於現在領受前際老死所攝受時起境界受。亦起求後身愛。因此二愛為緣生取。故云及能攝受愛品癡品所有諸取。取是愛增愛增名取。是故四取以愛為體。故言愛愛品所有諸取。此取與癡相應復云癡品所有諸取。由此愛取潤八支種為增上緣令所牽引識等種子與異熟果。即說愛取有三支名生起因。三藏云。生起因正取愛取文中。約受辨所生愛名生起因。由此二因增上緣力故便為三苦之所隨逐招集一切純大苦蘊等者。二因即說前十支為二因體。因成得果三苦隨逐。第四明六界觀者。尋思六事。尋思去來今世六界為緣得入母胎等者。謂舍中有觀待生有四大空識依託不凈得入母胎。復由宿世諸業煩惱及自名言種子以為因緣等。盡解觀待義。法爾道理中雲成立法性者。如四大性堅濕暖動非因緣依。性自成立。難思法性者。不應思惟地何故堅而不是濕等。安住法性者。有佛無佛地常堅等。第五明以六事尋思阿那波那念謂依佛教能正了知于入出息境繫心了達無有忘失。是阿那波那念義。又思彼息內身可得系屬身故名內。是外風類名外處攝故。內外差別名知事。又思入息出息各有二者。一入息二中間入息。出息亦爾。復知如是為長入出息者即知入息出息起續多時是長。如是為短入出息者。中

【現代漢語翻譯】 現代漢語譯本 生起因是指領受由無明觸所生的感受時等等。正是在現在領受過去的老死所包含的境界感受時，也生起尋求後世的愛。因此，這兩種愛作為因緣產生『取』。所以說，以及能夠攝受愛類和癡類的一切『取』。『取』是愛的增長，愛增長就叫做『取』。因此，四種『取』以愛為本體。所以說，愛和愛類所包含的一切『取』。這種『取』與癡相應，所以又說癡類所包含的一切『取』。由此，愛和『取』滋潤八支的種子，作為增上緣，使得所牽引的識等等種子與異熟果相連結。這就說愛和『取』有三個支，名為生起因。《三藏》中說，生起因正是『取』和愛『取』的文中，根據感受來辨別所生的愛，名為生起因。由於這兩種原因的增上緣的力量，就容易被三種苦所跟隨，招集一切純粹的大苦蘊等等。兩種原因就是說前面的十支作為兩種原因的本體。原因成立，就得到結果，三種苦隨之而來。 第四，闡明六界觀，即尋思六件事。尋思過去、現在、未來世的六界，以六界為緣而得以進入母胎等等。這是說捨棄中陰身，觀待生有的四大、空、識，依託不凈之物而得以進入母胎。又由於過去世的各種業、煩惱以及自身名言的種子作為因緣等等。完全理解觀待的意義。法爾道理中說，成立法性，例如四大（地、水、火、風）的性質，堅硬、潮濕、溫暖、流動，不是因緣所能依賴的，而是自性成立的。難以思議的法性，不應該思惟地為什麼堅硬而不是潮濕等等。安住於法性，無論有佛無佛，地的堅硬性質都是恒常不變的等等。 第五，闡明以六事尋思阿那波那念（Anapanasati，入出息念），即依靠佛教，能夠正確了知入出息的境界，繫心於此，了達沒有忘失。這就是阿那波那唸的意義。又思惟那氣息在內身可以得到，因為它屬於身體，所以叫做『內』。它是外風的種類，屬於外處所攝，所以內外的差別叫做『知事』。又思惟入息和出息各有兩種，一是入息，二是中間入息。出息也是這樣。又知道什麼是長入息和長出息，即知道入息和出息的起始和持續時間很長，就是長。什麼是短入息和短出息呢，就是...

【English Translation】 English version 'The cause of arising' refers to when experiencing feelings arising from contact with ignorance, etc. Precisely at the present moment of experiencing the realm of feelings encompassed by past old age and death, there also arises the love that seeks a future existence. Therefore, these two loves become the condition for 'grasping' (取, upadana). Hence, it is said, 'and all grasping that can encompass the categories of love and delusion.' 'Grasping' is the increase of love; the increase of love is called 'grasping.' Therefore, the four types of grasping have love as their essence. Hence, it is said, 'all grasping that belongs to love and the category of love.' This grasping is associated with delusion, so it is also said, 'all grasping that belongs to the category of delusion.' Thus, love and grasping moisten the seeds of the eight limbs (of dependent origination) and, as a dominant condition, cause the seeds of consciousness, etc., that are drawn along to connect with the ripening result. It is said that love and grasping have three limbs, called the cause of arising. The Tripiṭaka says that the cause of arising is precisely within the text of 'grasping' and 'love-grasping,' where the love that arises is distinguished based on feeling and is called the cause of arising. Due to the power of these two causes as dominant conditions, one easily becomes followed by the three sufferings, gathering all the pure great aggregates of suffering, etc. The two causes refer to the preceding ten limbs as the essence of the two causes. When the cause is established, the result is obtained, and the three sufferings follow. Fourth, elucidating the contemplation of the six elements (六界觀, dhatu-vavatthana), which is to contemplate six things. Contemplating the six elements of the past, present, and future lives, with the six elements as the condition for entering the womb, etc. This means abandoning the intermediate state (中有, antarabhava), contemplating the four great elements (四大, mahabhuta), space, and consciousness of the arising existence, relying on impure things to enter the womb. Furthermore, due to the various karmas, afflictions, and seeds of one's own verbal expressions from past lives as conditions, etc. Fully understanding the meaning of dependence. In the principle of natural law, it is said that establishing the nature of phenomena, such as the nature of the four great elements—earth, water, fire, and wind—being solid, wet, warm, and mobile, does not rely on conditions but is self-established. The nature of phenomena that is difficult to conceive should not be thought about, such as why earth is solid and not wet, etc. Abiding in the nature of phenomena, whether there is a Buddha or not, the solid nature of earth is constant, etc. Fifth, elucidating the mindfulness of anapanasati (阿那波那念, mindfulness of breathing) by contemplating six things, which is to rely on the Buddha's teachings to correctly know the realm of incoming and outgoing breaths, focusing the mind on it, and realizing that there is no forgetting. This is the meaning of anapanasati. Furthermore, contemplating that the breath can be obtained within the inner body because it belongs to the body, so it is called 'inner.' It is a type of external wind and is included in the external realm, so the difference between inner and outer is called 'knowing things.' Furthermore, contemplating that there are two types of incoming and outgoing breaths, one is the incoming breath, and the other is the intermediate incoming breath. The same is true for the outgoing breath. Furthermore, knowing what is a long incoming and outgoing breath, which is knowing that the beginning and duration of the incoming and outgoing breaths are long, which is long. What is a short incoming and outgoing breath, which is...

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間入出息暫起名短。如是依止凈行所緣尋思六事差別觀已。下結及指也。結前五停心觀名凈行所緣。乃至若依止善巧所緣及凈惑所緣。于其自處我后當說者下。辨善巧所緣凈惑所緣處名為自處也。上來多文總是第二明心一境性通於止觀。自下第三明九種加行。于中初總舉黑白各九別列白品九名相對辨異。次隨別解釋白品九種。后結二品辨其順逆總束。障治十八名心一境性。由此九種白品所攝加行能令其心速疾得定者。此據聞思心中作九加行能速得定。令三摩地轉更升進者。此據定心作九加行能令等持轉更升進。又由此故於所應往地及隨所應得能速疾往無有稽遲者。欲起神通往於他地及隨所欲修起功德。由此九種加行所欲速成。隨別解釋中一想應加行者。謂貪慾者修不凈觀等藥病相應故。二串習加行者于止觀品曾多習乃至至少分非於一切觀行皆初修業。所以者何下。舉初修業顯曾串習。三不緩加行。謂起無間殷重。二修和敬業者。謂六和敬。四無倒加行。如師開悟。即如是學離自慢等。五應時加行。修止舉舍次應其時。又能了知止觀舉舍四法體相及時。止體即九相心住。止相有二。一所緣相即是止品所知本質同分影像是止所緣相。二因緣相本意謂依奢摩他熏習修止。恐依止修心沉沒故為令止心離於沉沒得清凈故修觀加行

【現代漢語翻譯】 現代漢語譯本 『間入出息暫起名短』：指的是在呼吸之間，短暫地專注于呼氣和吸氣，並稱之為『短』。 『如是依止凈行所緣尋思六事差別觀已。下結及指也。結前五停心觀名凈行所緣。乃至若依止善巧所緣及凈惑所緣。于其自處我后當說者下。辨善巧所緣凈惑所緣處名為自處也。』：像這樣，依靠能使行為清凈的所緣（對像），通過尋思六種事物的差別來進行觀察。下面將總結並指出。總結前面的五停心觀（通過修習五種方法來停止妄念），稱之為能使行為清凈的所緣。乃至如果依靠善巧的所緣以及能凈化煩惱的所緣。關於它們各自的處所，我將在後面說明，辨別善巧所緣和凈化煩惱所緣的處所，稱之為『自處』。 『上來多文總是第二明心一境性通於止觀。自下第三明九種加行。于中初總舉黑白各九別列白品九名相對辨異。次隨別解釋白品九種。后結二品辨其順逆總束。障治十八名心一境性。』：上面這些文字總的來說是第二部分，說明心專注于單一境界的性質，這適用於止（奢摩他，Śamatha，止息雜念，使內心平靜）和觀（毗婆舍那，Vipassanā，如實觀察）。從下面開始是第三部分，說明九種加行（為達到禪定所做的準備工作）。其中首先總的列舉黑品（不利於禪定的因素）和白品（有利於禪定的因素）各有九種，分別列出白品的九種名稱，相對地辨別它們的差異。其次，分別解釋白品的九種。最後，總結黑白二品，辨別它們的順逆關係，總括地約束。障礙和對治這十八種，是爲了使心專注于單一境界。 『由此九種白品所攝加行能令其心速疾得定者。此據聞思心中作九加行能速得定。令三摩地轉更升進者。此據定心作九加行能令等持轉更升進。又由此故於所應往地及隨所應得能速疾往無有稽遲者。欲起神通往於他地及隨所欲修起功德。由此九種加行所欲速成。』：通過這九種白品所包含的加行，能夠使心快速地獲得禪定。這是指在聽聞和思考的基礎上，心中進行這九種加行，能夠快速地獲得禪定。能夠使三摩地（Samādhi，禪定）更加提升。這是指在已經獲得禪定的基礎上，進行這九種加行，能夠使等持（專注的狀態）更加提升。又因為這個緣故，對於應該前往的處所，以及隨著應該獲得的成就，能夠快速地前往，沒有遲延。想要發起神通前往其他地方，以及隨著想要修習的功德，通過這九種加行，所希望的能夠快速成就。 『隨別解釋中一想應加行者。謂貪慾者修不凈觀等藥病相應故。二串習加行者于止觀品曾多習乃至至少分非於一切觀行皆初修業。所以者何下。舉初修業顯曾串習。三不緩加行。謂起無間殷重。二修和敬業者。謂六和敬。四無倒加行。如師開悟。即如是學離自慢等。五應時加行。修止舉舍次應其時。又能了知止觀舉舍四法體相及時。止體即九相心住。止相有二。一所緣相即是止品所知本質同分影像是止所緣相。二因緣相本意謂依奢摩他熏習修止。恐依止修心沉沒故為令止心離於沉沒得清凈故修觀加行』：分別解釋如下：一、想應加行：指的是對於有貪慾的人，修習不凈觀等，如同用藥物來對治疾病一樣。二、串習加行：對於止觀的修習，曾經多次練習，哪怕只是少部分，而不是對於所有的觀行都是初次修習。為什麼這麼說呢？下面舉例說明初次修習，是爲了顯示曾經串習。三、不緩加行：指的是發起不間斷的、殷重的修習。修習和敬業：指的是六和敬（六種和諧恭敬的行為）。四、無倒加行：如同老師開悟一樣，就那樣學習，遠離自慢等。五、應時加行：修習止的時候，提起和放下應該順應時機。又能夠了解止觀的提起、放下這四種法的體相和時機。止的本體就是九相心住（九種心安住的狀態）。止的相有兩種：一是所緣相，也就是止品所知的本質，同分影像，這是止的所緣相。二是因緣相，本意是依靠奢摩他（Śamatha）的熏習來修習止。擔心依靠止的修習，心會沉沒，所以爲了使止心遠離沉沒，獲得清凈，修習觀的加行。

【English Translation】 English version 'Briefly naming the in-and-out breath as short': This refers to briefly focusing on the exhalation and inhalation between breaths, and calling it 'short'. 'Thus, relying on the pure conduct object, contemplating the differences of the six aspects. The following concludes and points out. Concluding the previous five-stopping-the-mind contemplations is called the pure conduct object. Even if relying on the skillful object and the pure-affliction object. Regarding their respective places, I will explain later, distinguishing the places of the skillful object and the pure-affliction object is called 'one's own place'.': Like this, relying on the object that purifies conduct, observing the differences of the six aspects through contemplation. The following will summarize and point out. Summarizing the previous five-stopping-the-mind contemplations (stopping delusional thoughts by practicing five methods) is called the object that purifies conduct. Even if relying on the skillful object and the object that purifies afflictions. Regarding their respective places, I will explain later, distinguishing the places of the skillful object and the object that purifies afflictions is called 'one's own place'. 'The above many texts are all the second part, explaining the nature of the mind focusing on a single object, which applies to both Śamatha (calming the mind) and Vipassanā (observing reality as it is). From below is the third part, explaining the nine preparatory practices. Among them, first, generally listing the nine black (unfavorable factors for meditation) and nine white (favorable factors for meditation) categories, separately listing the nine names of the white category, relatively distinguishing their differences. Second, separately explaining the nine types of the white category. Finally, summarizing the two categories, distinguishing their direct and reverse relationships, comprehensively restraining. Obstructing and treating these eighteen, is to make the mind focus on a single object.' The above texts are generally the second part, explaining the nature of the mind focusing on a single object, which applies to both Śamatha (stopping thoughts, calming the mind) and Vipassanā (insightful observation). From below is the third part, explaining the nine preparatory practices (preparatory work for achieving Samādhi). Among them, first, generally listing the nine black categories (factors unfavorable to meditation) and the nine white categories (factors favorable to meditation), separately listing the nine names of the white categories, relatively distinguishing their differences. Second, separately explaining the nine types of the white categories. Finally, summarizing the black and white categories, distinguishing their direct and reverse relationships, comprehensively restraining. Obstructing and treating these eighteen is to make the mind focus on a single object. 'Because these nine types of preparatory practices included in the white category can enable the mind to quickly attain Samādhi. This refers to performing the nine preparatory practices in the mind based on hearing and thinking, which can quickly attain Samādhi. To make Samādhi (meditative absorption) further advance. This refers to performing the nine preparatory practices on the basis of already attaining Samādhi, which can make the state of equanimity (focused state) further advance. Also, because of this reason, for the places that should be gone to, and along with the achievements that should be attained, one can quickly go without delay. Wanting to initiate supernatural powers to go to other places, and along with the merits that one wants to cultivate, through these nine preparatory practices, what is desired can be quickly achieved.' Through these nine types of preparatory practices included in the white category, one can quickly attain Samādhi. This refers to performing these nine preparatory practices in the mind based on hearing and thinking, which can quickly attain Samādhi. To make Samādhi (meditative absorption) further advance. This refers to performing these nine preparatory practices on the basis of already attaining Samādhi, which can make the state of equanimity (focused state) further advance. Also, because of this reason, for the places that should be gone to, and along with the achievements that should be attained, one can quickly go without delay. Wanting to initiate supernatural powers to go to other places, and along with the merits that one wants to cultivate, through these nine preparatory practices, what is desired can be quickly achieved. 'Among the separate explanations, one, the appropriate thought preparatory practice: refers to those with greed practicing the impurity contemplation, etc., like using medicine to treat illness. Two, the familiarization preparatory practice: for the practice of Śamatha and Vipassanā, having practiced many times, even if only a small part, not all contemplations are practiced for the first time. Why is this so? Below, an example is given to illustrate the first-time practice, in order to show the familiarization. Three, the non-delaying preparatory practice: refers to initiating uninterrupted, earnest practice. Practicing harmonious respect: refers to the six harmonies and respects (six harmonious and respectful behaviors). Four, the non-reversed preparatory practice: like a teacher's enlightenment, learning in that way, staying away from arrogance, etc. Five, the timely preparatory practice: when practicing Śamatha, lifting up and letting go should be in accordance with the timing. Also, being able to understand the nature and timing of the four dharmas of lifting up and letting go in Śamatha and Vipassanā. The essence of Śamatha is the nine aspects of mind-dwelling (nine states of mind-dwelling). There are two aspects of Śamatha: one is the object aspect, which is the essence known by the Śamatha category, the shared image, this is the object aspect of Śamatha. The second is the causal aspect, the original intention is to rely on the cultivation of Śamatha to practice stopping. Fearing that relying on the practice of stopping, the mind will sink, so in order to make the stopping mind stay away from sinking and obtain purity, practicing the preparatory practice of Vipassanā.' Among the separate explanations: One, the appropriate thought preparatory practice: refers to those with greed practicing the impurity contemplation, etc., like using medicine to treat illness. Two, the familiarization preparatory practice: for the practice of Śamatha and Vipassanā, having practiced many times, even if only a small part, not all contemplations are practiced for the first time. Why is this so? Below, an example is given to illustrate the first-time practice, in order to show the familiarization. Three, the non-delaying preparatory practice: refers to initiating uninterrupted, earnest practice. Practicing harmonious respect: refers to the six harmonies and respects (six harmonious and respectful behaviors). Four, the non-reversed preparatory practice: like a teacher's enlightenment, learning in that way, staying away from arrogance, etc. Five, the timely preparatory practice: when practicing Śamatha, lifting up and letting go should be in accordance with the timing. Also, being able to understand the nature and timing of the four dharmas of lifting up and letting go in Śamatha and Vipassanā. The essence of Śamatha is the nine aspects of mind-dwelling (nine states of mind-dwelling). There are two aspects of Śamatha: one is the object aspect, which is the essence known by the Śamatha category, the shared image, this is the object aspect of Śamatha. The second is the causal aspect, the original intention is to rely on the cultivation of Śamatha to practice stopping. Fearing that relying on the practice of stopping, the mind will sink, so in order to make the stopping mind stay away from sinking and obtain purity, practicing the preparatory practice of Vipassanā.

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。修觀加行望清凈止為因緣相。云何為觀謂四行三門六事差別所緣觀行者。即次前捲雲四種毗缽舍那。謂能正思擇最極思擇周遍尋思周遍伺察名四行也。三門者。一唯隨相行。二隨尋思行。三隨伺察行。六事即是義事相品時理。觀相有二。一所緣相謂觀品所知本質事同分影像隨觀心起。二因緣相謂依毗缽舍那所熏習心。恐依觀心太浮掉動。為令觀心離於掉動得清凈故修奢摩他所有加行與后勝觀作因緣相。或恐沉下時者謂知心羸劣恐沉沒時。于止觀品調柔正直等者。止觀均平名調柔正直。舍相謂由所緣令心上舍等者。景雲。極舍沉掉令心上舍。若太過精進則心浮動。為此不得太過精進。泰云。于所緣境極離止舉。名增上緣舍時謂于止觀品創離掉舉。是修舍時。亦應說言于止觀品所有沉沒心已解脫是修舍時。六解了加行。謂于如是所說諸相善取善了知入住出所有諸定隨意皆能。或時棄捨定境影像作意思惟欲界散心所緣本質諸境界等名解了加行者。此據解了定心相分影像似。散心所緣本性之境。如此即名舍影像觀質。三藏云。棄捨定中所緣影像。乃緣本林中骨鎖本質。七八可知。九正加行文分二。初略標其相。二其正除遣下廣釋五門。初中謂于所緣乃至諸不凈相者。初觀青瘀。次即舍觀膀脹。次又舍觀膿爛等相。由除境相而

【現代漢語翻譯】 現代漢語譯本 修習觀的加行是爲了希望以清凈的止（奢摩他，Samatha）作為因緣之相。什麼是觀呢？觀是指四行、三門、六事差別所緣的觀行者。也就是前面一卷所說的四種毗缽舍那（Vipassanā，觀）。這四種毗缽舍那分別是：能正思擇、最極思擇、周遍尋思、周遍伺察，這被稱為四行。三門是指：一、唯隨相行；二、隨尋思行；三、隨伺察行。六事即是義事、相品、時理。觀相有兩種：一、所緣相，是指觀品所知的本質事物，同分影像隨著觀心生起；二、因緣相，是指依靠毗缽舍那所熏習的心。恐怕依靠觀心太過浮躁掉動，爲了使觀心遠離掉動而得到清凈，所以修習奢摩他所有加行，與後面的殊勝觀作為因緣之相。或者恐怕沉下時，是指知道心力羸弱，恐怕沉沒時，對於止觀品調柔正直等，止觀均等平和叫做調柔正直。舍相是指由於所緣使心向上舍等。景法師說：『極度捨棄沉掉，使心向上舍。』如果太過精進，那麼心就會浮動。因此不得太過精進。泰法師說：『對於所緣境，極度遠離止舉，叫做增上緣舍時。』是指在止觀品中，剛離開掉舉的時候，是修習舍的時候。也應該說，對於止觀品所有沉沒的心已經解脫，是修習舍的時候。六、解了加行，是指對於像這樣所說的各種相，善於取相，善於瞭解，知道入住出所有各種禪定，隨意都能做到。或者有時棄捨定境影像，作意思惟欲界散亂心所緣的本質各種境界等，叫做解了加行。這是根據解了定心相分影像相似於散亂心所緣的本性之境來說的。像這樣就叫做舍影像觀質。三藏法師說：『棄捨定中所緣影像，乃緣本林中骨鎖本質。』第七和第八可以類推得知。九、正加行文分為兩部分。首先簡略標示它的相，其次在下面的廣釋五門中真正地除遣。初中是指對於所緣乃至各種不凈相。最初觀青瘀，其次就捨棄觀膀脹，其次又捨棄觀膿爛等相。由於除掉境相而

【English Translation】 English version The practice of preparatory practices for contemplation (Vipassanā) is in the hope of having pure cessation (Samatha) as the causal condition. What is contemplation? Contemplation refers to the practitioner who contemplates the objects of the four conducts, three doors, and six aspects of differentiation. That is, the four types of Vipassanā mentioned in the previous volume. These four types of Vipassanā are: correct reflection, utmost reflection, comprehensive investigation, and comprehensive examination, which are called the four conducts. The three doors refer to: 1. Conduct solely according to characteristics; 2. Conduct according to investigation; 3. Conduct according to examination. The six aspects are the meaning, event, characteristic, time, and reason. There are two aspects of contemplation: 1. The object aspect, which refers to the essence of the object known by the contemplation, and the image of the common division arises with the contemplating mind; 2. The causal condition aspect, which refers to the mind cultivated by Vipassanā. Fearing that relying on the contemplating mind is too frivolous and agitated, in order to make the contemplating mind free from agitation and attain purity, the practice of all the preparatory practices of Samatha serves as the causal condition for the subsequent superior contemplation. Or fearing the time of sinking, which refers to knowing that the mind is weak and fearing sinking, regarding the gentleness and uprightness of the Samatha-Vipassanā qualities, equality and harmony of Samatha-Vipassanā are called gentleness and uprightness. The aspect of relinquishment refers to causing the mind to relinquish upwards due to the object, etc. Master Jing said: 'Extremely relinquish sinking and agitation, causing the mind to relinquish upwards.' If one is too diligent, then the mind will become agitated. Therefore, one must not be too diligent. Master Tai said: 'Extremely distancing oneself from stopping and lifting in relation to the object, is called the time of increasing causal condition relinquishment.' This refers to the time when one has just left agitation in the Samatha-Vipassanā qualities, which is the time to practice relinquishment. It should also be said that the mind that has sunk in all the Samatha-Vipassanā qualities has been liberated, which is the time to practice relinquishment. 6. The preparatory practice of understanding, which refers to being skilled at taking on, understanding, and knowing all the various Samādhis of entering, abiding, and exiting, and being able to do so at will, regarding the various aspects mentioned in this way. Or sometimes abandoning the image of the Samādhi state, and intentionally contemplating the essence of the various realms that the distracted mind of the desire realm is attached to, etc., is called the preparatory practice of understanding. This is based on the image of the aspect of the Samādhi mind of understanding being similar to the nature of the realm that the distracted mind is attached to. In this way, it is called relinquishing the image and contemplating the substance. The Tripiṭaka Master said: 'Abandoning the image of the object in Samādhi, and instead focusing on the essence of bones and locks in the original forest.' The seventh and eighth can be inferred. 9. The text on the correct preparatory practice is divided into two parts. First, briefly indicate its aspect, and then truly eliminate it in the following extensive explanation of the five doors. The first part refers to the objects and even the various impure aspects. Initially, contemplate the bluish-purple, then abandon the contemplation of bloating, then abandon the contemplation of pus and rot, etc. Because of removing the object aspect,

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起作意。于所緣境數正除遣別境現前。名正加行。就廣釋中。初列次釋。后簡取正明。釋中不取諸相不念也。由緣余定地境思惟余定地故名于余作意者。如初靜慮緣上地法上地靜慮緣下地法等。名緣余定地境。簡取正明中分二。初總標簡取所明二種。二出其相。前中。雖遍安立一切所緣正除遣相總有五種。然此義中意取內攝其心不念作意者。此中第九辨正加行。正能除遣所緣境相故。于其中意取第一內攝其心。第二皆一切相不念作意也。第三仍緣他地境。第四仍觀不凈等境。第五仍緣無相界作意思惟。是故后三不順除遣正加行事。第二齣其正加行相中而解不念作意相。二復行有相有分別已下解內攝其心。前中。謂初修業者全不於五停所緣境繫縛其心。唯念得無散乃至離諸作用於內適悅于外相無思惟。除遣所緣。修習行中攝受適悅。第二解內攝其心中。初法次喻后合。初云復行有相有分別不凈等境等者。此明由不念作意而取外相不凈等境。云何而行乃至不取不捨下。釋不捨不取之義。由於所緣止行轉故不名為舍乃至不能往趣乃至現觀所知境事。此返解釋。由數勝解數除遣故下。順釋。譬如世間下。第二舉喻顯之。此中道理下。第三合喻。于狹少境起勝解已即于狹少而正除遣等者。且如初緣狹少青觀起勝解已即除遣緣廣大

【現代漢語翻譯】 現代漢語譯本： 發起作意（Manasikara，心理活動）。對於所緣境（Alambana，專注的對象）進行正確的排除和遣除，使其他境界顯現，這叫做正加行（Samyak Prayoga，正確的努力）。在廣釋（詳細解釋）中，首先列出次第解釋，然後簡要地選取正確的說明。解釋中不取『諸相不念』（Sarva-nimitta-amanasikara，對一切相不作意）。因為緣于其他禪定地的境界，思惟其他禪定地，所以叫做『于余作意』。例如，初禪緣于上地法，上地禪緣于下地法等等，這叫做『緣余定地境』。 簡要地選取正確的說明中分為兩部分。首先總標簡要地選取所要說明的兩種作意，然後說明它們的相狀。在前一部分中，雖然普遍安立一切所緣的正除遣相總共有五種，但此處的意義在於選取能內攝其心、不念作意的作意。這裡第九辨識正加行，因為它能正確地排除和遣除所緣境的相狀。在其中選取第一種，即內攝其心。第二種是『皆一切相不念作意』。第三種仍然緣於他地境。第四種仍然觀察不凈等境。第五種仍然緣于無相界作意思惟。因此，后三種不順應排除和遣除的正加行之事。 第二部分說明正加行的相狀，並解釋『不念作意』的相狀。『二復行有相有分別已下』解釋『內攝其心』。在前一部分中，指的是初修業者完全不將心繫縛於五停心所緣境（Pañca sthānāni cittasya，使心停止散亂的五個方法），只是念得無散亂，乃至遠離各種作用，內心適悅，對外相沒有思惟，排除和遣除所緣。在修習行中攝受適悅。 第二部分解釋『內攝其心』，首先說法，然後用比喻，最後總結。首先說『云復行有相有分別不凈等境等者』，這說明由於不念作意而取外相不凈等境。『云何而行乃至不取不捨下』，解釋不捨不取的意義。由於在所緣上止行轉變，所以不叫做舍，乃至不能前往，乃至不能現觀所知境事。這是反過來解釋。『由數勝解數除遣故下』，是順著解釋。『譬如世間下』，第二部分舉出比喻來顯明它。『此中道理下』，第三部分總結比喻。『于狹少境起勝解已即于狹少而正除遣等者』，例如，首先緣于狹少的青觀（Nīla-kasina，藍色觀想）生起勝解，然後就排除和遣除緣于廣大的青觀。

【English Translation】 English version: Initiating Manasikara (mental activity). Correctly eliminating and dispelling the Alambana (object of focus), causing other realms to appear, is called Samyak Prayoga (correct effort). In the extensive explanation, first, the order of explanation is listed, and then the correct explanation is briefly selected. In the explanation, 'Sarva-nimitta-amanasikara' (non-attention to all signs) is not taken. Because it is based on the realm of other Dhyana grounds, thinking about other Dhyana grounds, it is called 'acting on others'. For example, the first Dhyana is based on the Dharma of the upper ground, and the upper ground Dhyana is based on the Dharma of the lower ground, etc., which is called 'relying on the realm of other Dhyana grounds'. The brief selection of the correct explanation is divided into two parts. First, the two types of Manasikara to be explained are briefly selected, and then their characteristics are explained. In the first part, although there are generally five types of correct elimination aspects of all Alambana, the meaning here is to select the Manasikara that can internally gather the mind and not think. Here, the ninth identifies Samyak Prayoga, because it can correctly eliminate and dispel the characteristics of the Alambana. Among them, the first type is selected, that is, internally gathering the mind. The second type is 'Sarva-nimitta-amanasikara'. The third type still relies on the realm of other grounds. The fourth type still observes impure realms, etc. The fifth type still relies on the realm of the formless realm to think. Therefore, the latter three types do not conform to the correct elimination of Samyak Prayoga. The second part explains the characteristics of Samyak Prayoga and explains the characteristics of 'non-attention Manasikara'. 'Two more lines with signs and distinctions below' explain 'internally gathering the mind'. In the first part, it refers to the initial practitioners who do not completely bind their minds to the Pañca sthānāni cittasya (five methods to stop the mind from wandering), but only think of being free from scattering, and even away from various functions, the heart is comfortable, and there is no thinking about external appearances, eliminating and dispelling the Alambana. In the practice, accept comfort. The second part explains 'internally gathering the mind', first explaining the Dharma, then using a metaphor, and finally summarizing. First, it says 'Yun Fu Xing has signs and distinctions, impure realms, etc.', which shows that due to non-attention Manasikara, external signs such as impure realms are taken. 'How to act and even not take or give up', explains the meaning of not giving up or taking. Because the Zhi Xing changes on the Alambana, it is not called giving up, and even cannot go, and even cannot directly observe the things of the known realm. This is the reverse explanation. 'Because of the number of victories, the number of eliminations', is the explanation. 'For example, in the world', the second part gives a metaphor to show it. 'The reason here', the third part summarizes the metaphor. 'If you have a victory in a narrow realm, you will be able to eliminate it in a narrow realm', for example, first, you will have a victory in a narrow blue view (Nīla-kasina), and then you will eliminate the vast blue view.

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青或無量青次即除遣當知亦爾。于狹少青正除遣已或於狹少黃色復起勝解。或於廣大青或無量青而起勝解。于其廣大及於無量當知亦爾者。緣廣青已次即除遣更觀廣大黃。或無量青或狹少青等無量亦爾。若諸色法所有相貌影像顯現當知是粗變化相似者。若緣色法影像是粗。似於變化。諸無色法假名為先如所領受增上力故影像顯現者。若觀無色余所取法無相貌故。尋名領受增上力故。影像顯現。如此影像體性是何。三藏云。隨緣受想等諸非色法所起影像。即是本質性類。名為彼法。次解凈障。于中有二。初解凈障。二以四句分別能凈障行。前中先總標列。次隨別解釋。于中兩番。初番中。怯弱障者。謂于涅槃出離法及於世出世道遠離之法勤修行時。于雜染法有戀慕不樂希望憂惱。故心怯弱。尋思障者。謂欲恚害等尋思。知障過患。謂此障有故於其四種障在身時未證不證已得退失。乃至生諸惡趣。名知障過。修習對治中。初明怯弱治。后明蓋覆等治。前中初明通治。總用隨念以為對治。由隨唸作意慶悅其心。謂求出離及修遠離。理亦無難。令諸怯弱已生除遣未生不生。次明別治。二明余蓋覆等非理作意用彼相違如理作意為治者。有貪蓋及欲尋者。不凈想治。有恚蓋恚尋。修慈為治。惛沉睡眠。思明相為治治。疑依三世諸行

【現代漢語翻譯】 現代漢語譯本 『青或無量青次即除遣當知亦爾』的意思是：如果專注在狹小範圍的藍色之後，就應當去除這種專注，要知道其他情況也是如此。在去除對狹小範圍的藍色專注之後，可能會對狹小範圍的黃色產生新的勝解（adhimoksha，深刻的理解和信念），或者對廣闊的藍色或無量的藍色產生勝解。對於廣闊和無量的藍色，也應當知道情況類似。也就是說，緣于廣闊的藍色之後，接著就去除這種專注，轉而觀察廣闊的黃色，或者無量的藍色，或者狹小範圍的藍色等等，無量的情況也是如此。 『若諸色法所有相貌影像顯現當知是粗變化相似者』的意思是：如果緣於色法（rupa，物質現象）的相貌和影像而顯現，應當知道這是粗略的變化，類似於幻化。 『若緣色法影像是粗。似於變化。諸無色法假名為先如所領受增上力故影像顯現者』的意思是：如果緣於色法的影像，這是粗略的，類似於變化。如果緣于無色法（arupa，非物質現象），以假名（概念）為先導，由於所領受的增上力，影像才會顯現。 『若觀無色余所取法無相貌故。尋名領受增上力故。影像顯現。如此影像體性是何』的意思是：如果觀察無色法，因為其餘所取之法沒有相貌，通過尋找名稱和領受增上力，影像才會顯現。那麼，這種影像的體性是什麼呢？ 三藏（Tripitaka）說：『隨緣受（vedana，感受）、想（samjna，認知）等諸非色法所起的影像，就是本質的自性，名為彼法。』 接下來解釋凈障（purification of obstacles）。其中分為兩部分：第一部分解釋凈障，第二部分用四句來分別能夠凈化障礙的行為。在第一部分中，先總的標列，然後分別解釋。在其中又分為兩番。第一番中，怯弱障（timidity obstacle）是指：在勤奮修行涅槃（nirvana，解脫）、出離法（renunciation）以及世間和出世間遠離之法時，對於雜染法（samsaric defilements）有戀慕、不樂意捨棄、希望得到以及憂惱，因此內心怯弱。 尋思障（conceptual thought obstacle）是指：欲（desire）、恚（hatred）、害（harm）等尋思。知障過患（knowing the faults of obstacles）是指：因為存在這些障礙，所以在四種障礙存在於身時，無法證得未證得的境界，已經得到的也會退失，甚至會墮入惡趣（evil realms）。這被稱為『知障過患』。 修習對治（cultivating antidotes）中，首先說明怯弱的對治，然後說明蓋覆（coverings）等的對治。在前者中，首先說明通用的對治方法，總的來說是用隨念（mindfulness）作為對治。通過隨唸作意（yoniso manasikara，如理作意），使內心感到慶悅。也就是說，尋求出離和修習遠離，在道理上也沒有什麼困難，從而使已經產生的怯弱被去除，未產生的不再產生。 接下來說明特別的對治方法。第二，說明其餘蓋覆等非理作意（ayoniso manasikara，不如理作意），用與它們相反的如理作意（yoniso manasikara，如理作意）作為對治。對於貪蓋（greed covering）和欲尋（desire thought），用不凈想（uncleanliness contemplation）來對治。對於恚蓋（hatred covering）和恚尋（hatred thought），修慈（loving-kindness）來對治。對於惛沉睡眠（sloth and torpor），用思明相（contemplation of light）來對治。對於疑（doubt），依賴於三世諸行（three times of actions）。

【English Translation】 English version 『When blue or immeasurable blue is removed, know that it is the same.』 This means: If one focuses on a narrow range of blue, one should remove this focus, and know that other situations are similar. After removing the focus on a narrow range of blue, one may develop a new adhimoksha (deep understanding and conviction) for a narrow range of yellow, or for a vast blue or immeasurable blue. For vast and immeasurable blue, one should also know that the situation is similar. That is, after focusing on a vast blue, one should then remove this focus and instead observe a vast yellow, or an immeasurable blue, or a narrow range of blue, etc., and the immeasurable situations are also the same. 『If the appearances and images of all material phenomena (rupa) manifest, know that this is a coarse transformation similar to illusion.』 This means: If one focuses on the appearances and images of material phenomena, one should know that this is a coarse transformation, similar to illusion. 『If the image of material phenomena is coarse, similar to transformation. If the image of immaterial phenomena (arupa) manifests, with names as the precursor, due to the increased power of what is received.』 This means: If one focuses on the image of material phenomena, this is coarse, similar to transformation. If one focuses on immaterial phenomena, with concepts as the precursor, the image manifests due to the increased power of what is received. 『If one observes immaterial phenomena, because the other objects taken have no appearance, the image manifests through seeking names and the increased power of reception. What is the nature of this image?』 This means: If one observes immaterial phenomena, because the other objects taken have no appearance, the image manifests through seeking names and the increased power of reception. So, what is the nature of this image? The Tripitaka (Three Baskets) says: 『The images that arise from feeling (vedana), perception (samjna), and other immaterial phenomena, are the essential nature, and are called that dharma.』 Next, explaining the purification of obstacles (purification of obstacles). It is divided into two parts: the first part explains the purification of obstacles, and the second part uses four sentences to distinguish the actions that can purify obstacles. In the first part, first a general listing, and then separate explanations. Within it, there are two turns. In the first turn, the timidity obstacle (timidity obstacle) refers to: when diligently practicing nirvana (liberation), renunciation (renunciation), and worldly and transworldly detachment, one has attachment, unwillingness to abandon, hope for, and distress towards samsaric defilements (samsaric defilements), therefore the mind is timid. The conceptual thought obstacle (conceptual thought obstacle) refers to: thoughts of desire (desire), hatred (hatred), harm (harm), etc. Knowing the faults of obstacles (knowing the faults of obstacles) refers to: because these obstacles exist, one cannot attain what has not been attained, and what has been attained will be lost, and one may even fall into evil realms (evil realms). This is called 『knowing the faults of obstacles.』 In cultivating antidotes (cultivating antidotes), first explain the antidote to timidity, and then explain the antidote to coverings (coverings), etc. In the former, first explain the general antidote, which is generally using mindfulness (mindfulness) as the antidote. Through yoniso manasikara (appropriate attention), the mind feels joyful. That is, seeking liberation and practicing detachment, there is no difficulty in principle, so that the timidity that has already arisen is removed, and the timidity that has not arisen will not arise. Next, explain the special antidotes. Second, explain the remaining coverings, etc., and use yoniso manasikara (appropriate attention) that is opposite to ayoniso manasikara (inappropriate attention) as the antidote. For greed covering (greed covering) and desire thought (desire thought), use uncleanliness contemplation (uncleanliness contemplation) as the antidote. For hatred covering (hatred covering) and hatred thought (hatred thought), cultivate loving-kindness (loving-kindness) as the antidote. For sloth and torpor (sloth and torpor), use contemplation of light (contemplation of light) as the antidote. For doubt (doubt), rely on the three times of actions (three times of actions).

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計我為有為無等。了知三世諸行唯親眷國土不死等。掉舉惡作親眷尋等。修止行寂靜為因緣法。已有當有今有為治。第二番重解。如文可知。當知此中下四句分別。能凈障行。初句明隨眾多教順觀眾多。由觀多故令止亦多。觀又隨境品類亦多。正修行者下。第二明由觀串習增長廣大。令止亦然。身心輕安與心一境互相資助展轉相屬。身心輕安離於粗重名轉依。心一境性離散亂名得轉依。依于所知境現量智生。問齊何當言下。第三明五停能凈障行滿足分齊。初問后答。答中初明不凈觀成滿分齊。二類慈愍等四成滿分齊故云當知亦爾。下辨差別。謂多分慈心行相顯現非瞋恚相。于能隨順瞋恚纏處法心不趣入乃至廣說心不愛樂心不信解安住于舍深生厭逆當於爾時修觀行者應自了知我今已得慈愍觀。我今已得所修果齊此名為于慈愍觀已得究竟等。其若愚癡多者。觀于緣起了十二支唯是無常苦空無我行相顯現非彼常樂身見俱行。余語如前。計我慢者界分別觀。了知此身唯多界性身假聚中種種差別相想顯現非見身聚一想顯現。尋思多者。作數息觀寂止尋思名內寂靜想現。非更得起種種尋思戲論想現。問齊何當言奢摩他毗缽舍那二種俱轉下。第四明止觀二道雙運分齊。答若有獲得乃至修增上慧者。九相心住中第九等持住亦名等引住。

用此為依於世俗勝義諦法觀中修增上慧。彼于爾時由法觀故住任運轉道無功用轉不由加行等者。由多修習不由功用止觀雙轉。自下第三以頌總收中嗢柁喃曰者。嗢柁喃頌有三。一者是初。謂辨法時初以一頌謂不重頌總列諸門后依門釋。二者是中。即是重頌辨法未了中間舉頌重收前義。三者是后。謂辨法竟總舉重頌頌前義。今此四頌但是中頌。以安立中有其五義。余有第五修作意門未解。即舉此頌重收前義故名為中。今此四頌頌前二門。初三頌頌心一境性。后之一頌頌于凈障。心一境性中。初明心一境性。二明心一境性通於止觀。三明九種加行通止觀。中先明止后明觀。觀中初明四種。二明三門六事。今此頌中初一頌頌三門六事差別所緣。次二頌頌九種加行。就五門安立中上來三段辨四門訖。自下第四釋第五修作意門。于中有二。初明初修業者為證心一境性及斷喜樂修四作意。二教初修業者于修作意取五種相。前中復二。初牒前標列。后別解釋。前中。云始修業者。于所安立普遍相中由一境性及凈諸障離邪加行學正加行者。前第三瑜伽初有三門。一往慶門二是尋求三方安立。安立中有五門。一護養定資糧。二遠離。三心境性。四凈障。五修作意。今牒第三于所安立五義中。心一境性普遍緣故。故云于所安立普遍相中心一

【現代漢語翻譯】 現代漢語譯本：這是爲了依靠世俗勝義諦（Samvriti-paramartha-satya，相對真理和絕對真理）的法觀（Dharma-dṛṣṭi，對法的觀察）來修習增上慧（Adhi-prajñā-śikṣā，更高的智慧）。那時，由於法觀的緣故，安住于任運轉道（任運，自然而然的運轉之道），無需功用（無功用轉，無需努力就能自然運轉），不依賴於額外的努力等等。這是因為通過大量的修習，無需刻意努力，止（Śamatha，平靜）和觀（Vipaśyanā，內觀）能夠同時運轉。接下來的第三部分，用偈頌總括，稱為『嗢柁喃曰』。嗢柁喃頌（Uddāna，概要偈）有三種。第一種是最初的，即在辨別法時，首先用一個偈頌，即不重複的偈頌，總括列出各個門類，然後依據門類進行解釋。第二種是中間的，即在辨別法尚未結束時，用重複的偈頌來總結前面的意義。第三種是最後的，即在辨別法結束后，用總括的重複偈頌來頌揚前面的意義。現在這四個偈頌只是中間的偈頌。因為在安立（定）中有五個意義。還有第五個修作意門（Manasikara，作意，心理活動）尚未解釋，所以用這些偈頌來重複總結前面的意義，因此稱為中間的。現在這四個偈頌頌揚了前面的兩個門類。前三個偈頌頌揚了心一境性（Citta-ekāgratā，心專注于單一對像），最後一個偈頌頌揚了凈化障礙。在心一境性中，首先闡明心一境性，其次闡明心一境性貫通止和觀，第三闡明九種加行（Prayoga，準備工作）貫通止和觀。其中先闡明止，后闡明觀。在觀中，首先闡明四種，其次闡明三門六事。現在這個偈頌中，第一個偈頌頌揚了三門六事的差別所緣（Ālambana，對像）。接下來的兩個偈頌頌揚了九種加行。在五門安立中，以上三段已經辨別了四門。接下來的第四部分解釋第五個修作意門。其中有兩部分。首先闡明初修業者爲了證得心一境性和斷除喜樂而修習四種作意。其次教導初修業者在修習作意時選取五種相（Nimitta，征相）。前面的部分又分為兩部分。首先是重複前面的標列，然後是分別解釋。在前面的部分中，說『始修業者』，在所安立的普遍相中，由於一境性和凈化各種障礙，遠離邪加行，學習正加行。前面第三瑜伽（Yoga，結合）最初有三門。一是往慶門，二是尋求，三是方便安立。安立中有五門。一是護養定資糧，二是遠離，三是心境性，四是凈障，五是修作意。現在重複第三，在所安立的五個意義中，心一境性普遍緣故，所以說『在所安立的普遍相中心一』。

【English Translation】 English version: This is to cultivate higher wisdom (Adhi-prajñā-śikṣā) by relying on the Dharma contemplation (Dharma-dṛṣṭi) of conventional and ultimate truth (Samvriti-paramartha-satya). At that time, due to the Dharma contemplation, one abides in the spontaneously operating path (effortless operation), without effort (non-intentional operation), not relying on additional effort, etc. This is because through much practice, without deliberate effort, tranquility (Śamatha) and insight (Vipaśyanā) can operate simultaneously. The following third part, summarized with verses, is called 'Uddāna'. There are three types of Uddāna verses. The first is the initial one, which is when distinguishing the Dharma, first with a verse, that is, a non-repeating verse, summarizing and listing all the categories, and then explaining according to the categories. The second is the middle one, which is when the distinction of the Dharma is not yet complete, using repeating verses to summarize the previous meaning. The third is the final one, which is after the distinction of the Dharma is complete, using summarizing repeating verses to praise the previous meaning. Now these four verses are only middle verses. Because there are five meanings in the establishment (of Samadhi). There is also the fifth aspect of cultivating mental activity (Manasikara) that has not yet been explained, so these verses are used to repeat and summarize the previous meaning, hence it is called the middle one. Now these four verses praise the previous two categories. The first three verses praise the one-pointedness of mind (Citta-ekāgratā), and the last verse praises the purification of obstacles. In the one-pointedness of mind, first, the one-pointedness of mind is clarified, second, the one-pointedness of mind is clarified as pervading tranquility and insight, and third, the nine preparatory practices (Prayoga) are clarified as pervading tranquility and insight. Among them, tranquility is clarified first, and insight is clarified later. In insight, first, four types are clarified, and second, three doors and six matters are clarified. Now in this verse, the first verse praises the object (Ālambana) of the differences of the three doors and six matters. The following two verses praise the nine preparatory practices. In the establishment of the five aspects, the above three sections have distinguished the four aspects. The following fourth part explains the fifth aspect of cultivating mental activity. There are two parts in it. First, it clarifies that beginners cultivate the four mental activities in order to attain one-pointedness of mind and eliminate joy and pleasure. Second, it teaches beginners to select five signs (Nimitta) when cultivating mental activity. The previous part is divided into two parts. First, the previous listing is repeated, and then it is explained separately. In the previous part, it says 'beginners', in the universal aspect of what is established, due to one-pointedness and purification of various obstacles, abandoning wrong practices and learning right practices. The previous third Yoga initially has three doors. The first is the door of rejoicing, the second is seeking, and the third is convenient establishment. There are five doors in the establishment. The first is protecting and nourishing the resources for Samadhi, the second is distancing, the third is the nature of mind, the fourth is purifying obstacles, and the fifth is cultivating mental activity. Now repeating the third, in the five meanings of what is established, the one-pointedness of mind is universally conditioned, so it says 'in the universal aspect of what is established, the mind is one'.

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境性及凈諸障離於九種邪加行學於九種正加行等。此則牒前。彼應最初至四種作意者。此則標數。次列四名。

就別解釋中有兩番釋。初番可解。第二番中文分為三。一解可厭患處略有四種。一自衰損二他衰損。會遇現前三自興盛四他興盛離變壞。二解可欣有三。一隨念三寶謂我與諸具戒具德等共為法侶等意但取彼所念僧寶。第二隨念學處清凈尸羅清凈中還云。我得與彼同梵行者同戒同學同其所見等者。意念自身三慧清凈與勝人等令心欣樂。三于自所證差別深生信解無怯弱處令心欣樂。中有二。一念我今有力能得未得等故令心歡喜令心欣樂。二又由前後勇猛精進已任所證復於後時更有所證生信欣樂是名異門。景師解云。異門者新有所證心王欣樂於舊證故名異門。亦可異於初番。初番但云由此作意于可欣尚法令心欣樂。是名資潤作意以解欣尚。今約緣於三境一念三寶二念學處尸羅清凈三于自所證生信欣樂。故異於前。今解。前云有我今力乃至於現法中能得未得等故生歡喜。今云由隨念已得復後於時所證深生信解。故異前門。自下第三明依二處生四作意以障功能。于中初法次喻后合。

第三十二卷

自下第二教初修業者于修作意取五種相。文分為二。初先教誨始修業者。依五停觀一一教取五相修習。二

【現代漢語翻譯】 境性（Jing Xing，境界的性質）以及清凈諸障，遠離九種邪加行，學習九種正加行等等。這是對前面的概括。彼應最初至四種作意者，這是標明數量。接下來列出四種作意的名稱。 在分別解釋中，有兩番解釋。初番可以理解。第二番中，文分為三。一、解釋可厭患之處略有四種：一、自身衰損；二、他人衰損；會遇現前；三、自身興盛；四、他人興盛離變壞。二、解釋可欣之處有三：一、隨念三寶（San Bao，佛、法、僧），即『我與諸具戒具德等共為法侶』等意，但取彼所念僧寶。第二、隨念學處清凈尸羅（Shi Luo，戒律）清凈，其中還說：『我得與彼同梵行者同戒同學同其所見』等等，意念自身三慧清凈，與勝人等令心欣樂。三、于自所證差別深生信解，無怯弱處令心欣樂。中有二：一、念『我今有力能得未得』等，故令心歡喜，令心欣樂。二、又由前後勇猛精進，已任所證，復於後時更有所證，生信欣樂，是名異門。景師解釋說，異門者，新有所證，心王欣樂於舊證，故名異門。也可以說異於初番。初番但說由此作意于可欣尚法令心欣樂，是名資潤作意以解欣尚。今約緣於三境：一、念三寶；二、念學處尸羅清凈；三、于自所證生信欣樂。故異於前。今解釋，前說『有我今力乃至於現法中能得未得』等故生歡喜。今說由隨念已得，復後於時所證深生信解，故異前門。自下第三，說明依二處生四作意以障功能。其中先法，次喻，后合。 第三十二卷 自下第二，教初修業者于修作意取五種相。文分為二。初先教誨始修業者，依五停觀（Wu Ting Guan，五種止息妄念的觀法）一一教取五相修習。二

【English Translation】 境性 (Jing Xing, the nature of realm) and purifying all obstacles, abandoning the nine kinds of wrong practices, learning the nine kinds of right practices, and so on. This is a summary of the previous. 'He should initially reach the four kinds of attention' - this indicates the number. Next, list the names of the four attentions. In the separate explanations, there are two interpretations. The first interpretation is understandable. In the second interpretation, the text is divided into three parts. First, explaining that there are roughly four kinds of undesirable things: 1. One's own decline; 2. Others' decline; encountering the present; 3. One's own prosperity; 4. Others' prosperity, separated from change and decay. Second, explaining that there are three kinds of desirable things: 1. Recollecting the Three Jewels (San Bao, Buddha, Dharma, Sangha), that is, 'I and those who uphold the precepts and possess virtue are companions in the Dharma,' etc., but only taking the Sangha Jewel that is being recollected. Second, recollecting the purity of the precepts and morality (Shi Luo, discipline), in which it is also said: 'I can be with those who practice the Brahma-conduct, sharing the same precepts, studying together, and sharing the same views,' etc., contemplating the purity of one's own three wisdoms, and being joyful with superior people. Third, deeply believing and understanding the differences in what one has realized, without weakness, making the mind joyful. There are two aspects to this: 1. Thinking, 'I now have the power to attain what has not yet been attained,' etc., thus making the mind happy and joyful. 2. Also, due to previous and subsequent courageous diligence, having already accomplished what was undertaken, and then later realizing something more, giving rise to faith and joy, this is called a different gate. Master Jing explains that a different gate means that when something new is realized, the mind-king rejoices in the old realization, hence it is called a different gate. It can also be said to be different from the first interpretation. The first interpretation only says that by this attention, the mind rejoices in the desirable Dharma, which is called nourishing attention to explain the joy. Now, it is based on the three objects: 1. Recollecting the Three Jewels; 2. Recollecting the purity of the precepts and morality; 3. Giving rise to faith and joy in what one has realized. Therefore, it is different from the previous. Now explaining, the previous said, 'I now have the power to attain what has not yet been attained in the present Dharma,' etc., thus giving rise to joy. Now it says that by recollecting what has already been attained, and then later deeply believing and understanding what has been realized, it is different from the previous gate. From here onwards, the third part explains how the four attentions arise from the two places to obstruct function. Among them, first the Dharma, then the metaphor, and then the combination. Volume Thirty-Two From here onwards, the second part teaches beginners to take five aspects in cultivating attention. The text is divided into two parts. First, teaching beginners to cultivate by taking the five aspects according to the Five Stoppages of Observation (Wu Ting Guan, five contemplations to cease deluded thoughts) one by one. Second,

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如是所有初修業者。蒙正教誨修正行時已下。明初業者如教修行得色界定。前中復二。初總問答標列。二別解釋。初問云何初修業者乃至心一境性者。問。始修業時如貪行者等。安立不凈等。隨所安立正修行等。云何最初觸證不凈斷貪喜樂等心一境性。答。謂善瑜伽師乃至取五種相等者。善師教初修者依見聞比度取五種相。正修行時觸證不凈斷貪喜樂等心一境性。此五相中厭離相過患相了別事相即是前說調練作意。欣樂相即是前中資潤作意。唯光明相非前所明。第二別解中二。初教多貪行者依五種相修不凈觀。二類多瞋癡慢尋思者修慈等觀。前中初問后答。答中有三。初明依五相推求觀察。次如是汝由善取如是厭離想故等已下。結不凈觀趣入念處。后初修業者始修業時諸瑜伽師依不凈觀教誨等結正教行。前中雖五相而分為四段以厭欣二相合為一段。故初段明教取厭欣欣修不凈觀。于中有三教。初明教取厭離相。次明教取欣樂相。后明由厭離欣樂二相當得身心輕安一心境性。前中初明由聞見喪失及自身證退失事故生厭。即上所言或見或聞或心比度是也。或由惡作者。由求淫慾散失財物。或由家火者。是鼠。二明教心厭患作意受持。病病法性者。泰云。病是能病。是現所依五蘊。名病法性。就教取欣樂相中。云如是曰於一

【現代漢語翻譯】 現代漢語譯本 對於所有像這樣剛開始修行的人，在接受正確的教誨並修正自己的行為之後，以下內容闡明了初學者如何通過修行獲得專注（定）。這部分內容分為兩部分：第一部分是總體的問答和概括，第二部分是詳細的解釋。首先是提問：『初學者如何……乃至達到心一境性？』問題是：『剛開始修行時，例如對於貪慾強烈的人，如何通過安立不凈觀等方法，並按照所安立的方法正確修行，從而最初體驗到不凈觀帶來的斷除貪慾、喜樂等，並達到心一境性？』回答是：『所謂的善瑜伽師……乃至取五種相者。』善知識教導初學者通過見聞、比較和推測來選取五種相。在正確修行時，體驗到不凈觀帶來的斷除貪慾、喜樂等，並達到心一境性。這五種相中，厭離相、過患相、了別事相就是前面所說的調練作意。欣樂相就是前面所說的資潤作意。只有光明相不是前面所提到的。第二部分是詳細解釋，分為兩部分：第一部分是教導貪慾強烈的人通過五種相來修習不凈觀，第二部分是教導嗔恚、愚癡、傲慢和多思的人修習慈悲觀等。第一部分又分為提問和回答。回答分為三部分：第一部分是闡明如何依據五種相進行推求和觀察。第二部分是『如是汝由善取如是厭離想故等已下』，總結不凈觀如何引導進入念住。第三部分是『初修業者始修業時諸瑜伽師依不凈觀教誨等』，總結正確的教誨和修行。在第一部分中，雖然有五種相，但分為四個部分，因為厭離相和欣樂相合併爲一個部分。因此，第一部分闡明瞭如何教導選取厭離相和欣樂相，並修習不凈觀。這部分內容分為三個教導：首先是闡明如何教導選取厭離相，其次是闡明如何教導選取欣樂相，最後是闡明如何通過厭離相和欣樂相獲得身心輕安和一心境性。在第一部分中，首先闡明瞭如何通過聽聞、見到喪失以及自身經歷退失的事情來產生厭離。這就是上面所說的『或見或聞或心比度』。或者由於惡劣的行為，由於追求淫慾而散失財物，或者由於家裡的老鼠（家火者，是鼠）。第二部分闡明瞭如何教導內心厭患並作意受持。『病病法性者』，泰文說：『病是能病，是現在所依的五蘊，名為病法性。』關於教導選取欣樂相的部分，說『如是曰於一』

【English Translation】 English version For all beginners like these, after receiving proper teachings and correcting their behavior, the following clarifies how beginners can attain concentration (定, Samadhi) through practice. This section is divided into two parts: the first part is a general question and answer and summary, and the second part is a detailed explanation. First is the question: 'How do beginners... until they reach one-pointedness of mind?' The question is: 'When starting practice, for example, for those with strong greed, how can they establish the contemplation of impurity (不凈觀, Asubha meditation) and other methods, and by practicing correctly according to what is established, initially experience the cutting off of greed, joy, etc., brought about by the contemplation of impurity, and attain one-pointedness of mind?' The answer is: 'The so-called good Yogis... until they take the five aspects.' A good teacher instructs beginners to select five aspects through seeing, hearing, comparing, and inferring. When practicing correctly, they experience the cutting off of greed, joy, etc., brought about by the contemplation of impurity, and attain one-pointedness of mind. Among these five aspects, the aspect of aversion (厭離相, Nirveda-samjna), the aspect of fault (過患相, Adinava-samjna), and the aspect of distinguishing characteristics (了別事相, Visesa-samjna) are the previously mentioned training attention (調練作意, Parikamma-manasikara). The aspect of joy (欣樂相, Nandī-samjna) is the previously mentioned nourishing attention (資潤作意, Upacara-manasikara). Only the aspect of light (光明相, Aloka-samjna) was not mentioned before. The second part is a detailed explanation, divided into two parts: the first part is teaching those with strong greed to practice the contemplation of impurity through the five aspects, and the second part is teaching those with anger, ignorance, arrogance, and excessive thinking to practice loving-kindness meditation (慈悲觀, Metta meditation) and others. The first part is further divided into question and answer. The answer is divided into three parts: the first part clarifies how to make inquiries and observations based on the five aspects. The second part is 'Thus, you, by skillfully taking such an aversion thought, etc., below,' summarizing how the contemplation of impurity leads to mindfulness (念住, Smrti). The third part is 'Beginners, when starting practice, Yogis teach based on the contemplation of impurity, etc.,' summarizing the correct teachings and practice. In the first part, although there are five aspects, they are divided into four parts because the aspects of aversion and joy are combined into one part. Therefore, the first part clarifies how to teach the selection of the aspects of aversion and joy, and practice the contemplation of impurity. This part is divided into three teachings: first, clarifying how to teach the selection of the aspect of aversion; second, clarifying how to teach the selection of the aspect of joy; and finally, clarifying how to obtain lightness of body and mind and one-pointedness of mind through the aspects of aversion and joy. In the first part, it first clarifies how to generate aversion through hearing, seeing loss, and personally experiencing things that have deteriorated. This is what was said above, 'either seeing, hearing, or mentally comparing.' Or due to bad behavior, due to pursuing lust and losing wealth, or due to the house mouse (家火者, 是鼠, Jia huo zhe, shi shu). The second part clarifies how to teach the mind to be disgusted and to hold it in mind. 'The nature of sickness and sickness,' the Thai text says: 'Sickness is what can cause sickness, which is the five aggregates (五蘊, Skandhas) that are currently relied upon, called the nature of sickness.' Regarding the part of teaching the selection of the aspect of joy, it says 'Thus, it is said in one'

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種尸羅清凈為先歡悅。復于除障當生喜悅。若汝獲得前後所證少分差別者。牒問前後歡悅喜悅。于佛或佛弟子及自後時更有所證發喜悅意。如是行相諸適悅意先名歡悅。今名喜悅總名悅意者。結名總別。汝若如是背諸黑品已下。第二解過患相。色等十相者。有釋四大青黃赤白男女是也。今云色聲香味觸男女生老死也。欲等八尋思者。謂欲恚害不死親里國土本所作曾所受樂。泰云。八惡覺。貪等五蓋名隨煩惱。如對法說。如是諸相能令其心作用遽務等者。此明相等三法增。上過患。備云。即前論解。障出離心名為思慕。障遠離意名為躁擾。泰云。此之三法是苦諦體而非聖體。故云是苦非聖。又汝應依乃至寂滅樂想者。教修六想治前過。於六想初二治初十想過患。前由取於色等十相令心作用遽務。今觀十相決定無想。于無相中無作用想。是則不起遽務作用。次二治八尋思。前由八種分別尋思能生思慕。今由於彼貪恚等事無分別想。于無分別中不作思慕躁擾。故此二想治尋思。然於八中合本處作曾所受樂為一。故亦名七尋思。后二治隨煩惱。前由起隨煩惱令心染污恒不寂靜恒被嬈惱。今修寂靜相不起隨煩惱。故離嬈惱。第三解光明相。由修六想恐心沉沒。教觀光明。第四解了別事相中。初教詣冢間取青瘀等相還所住處繫念在

【現代漢語翻譯】 現代漢語譯本 以清凈的尸羅（戒律）為先，生起歡悅之心。進一步，在消除障礙時，應當生起喜悅之心。如果你獲得了前後所證悟的少許差別，就應當辨別前後歡悅和喜悅的不同。對於佛陀、佛陀的弟子以及自己後來所證悟的，生起喜悅之意。像這樣，所有令人適意的行相，最初稱為歡悅，現在稱為喜悅，總稱為悅意。這是對名稱的總結和區分。如果你像這樣背離各種黑品（不善法），以下是第二部分，解釋過患的相狀。 色等十相，有些解釋為四大（地、水、火、風）以及青、黃、赤、白、男、女。現在所說是色、聲、香、味、觸、男、女生、老、死。欲等八尋思，指的是欲、恚（嗔恨）、害、不死、親里（親屬）、國土、本所作（過去所做的事）、曾所受樂。泰本中稱為『八惡覺』。貪等五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）被稱為隨煩惱，如《阿毗達磨》中所說。這些相狀能夠使心變得忙碌和急躁等。這說明了相、相等、三法增長了過患。備註說，這與之前的論述解釋相同。障礙出離心稱為思慕，障礙遠離意稱為躁擾。泰本中說，這三種法是苦諦的體性，而不是聖體的體性，所以說是苦而非聖。此外，你應該依靠乃至寂滅樂想，這是教導修習六想來對治之前的過患。在六想中，最初的兩種對治最初的十相過患。之前由於執取色等十相，使心變得忙碌。現在觀察十相，確定它們是無常的，在無相中不起作用想，這樣就不會產生忙碌的作用。接下來的兩種對治八尋思。之前由於八種分別尋思能夠產生思慕，現在對於貪、嗔等事沒有分別想，在無分別中不產生思慕和躁擾。因此，這兩種想對治尋思。然而，在八種尋思中，將『本處作』和『曾所受樂』合併爲一種，所以也稱為七尋思。最後的兩種對治隨煩惱。之前由於生起隨煩惱，使心染污，恒常不寂靜，恒常被惱亂。現在修習寂靜相，不起隨煩惱，因此遠離惱亂。 第三部分解釋光明相。由於修習六想，恐怕心會沉沒，所以教導觀察光明。第四部分解釋了別事相，首先教導去往墳墓間，取青瘀等相，回到所居住的地方，繫念於此。

【English Translation】 English version First, rejoice with pure Śīla (discipline). Furthermore, when removing obstacles, one should generate joy. If you obtain a slight difference between what you have realized before and after, then distinguish between the joy before and the joy after. Towards the Buddha, the Buddha's disciples, and your own subsequent realizations, generate a joyful intention. Like this, all pleasing aspects, initially called 'joy' (歡悅), are now called 'delight' (喜悅), and collectively called 'pleasing intention' (悅意). This is a summary and distinction of the names. If you turn away from all the black qualities (unwholesome dharmas) in this way, the following is the second part, explaining the characteristics of faults. The ten characteristics such as form (色), some explain as the four great elements (earth, water, fire, wind) and blue, yellow, red, white, male, and female. What is now said is form, sound, smell, taste, touch, male, female, birth, old age, and death. The eight thoughts such as desire (欲), refer to desire, anger (恚), harm, immortality, relatives (親里), country, what was originally done (本所作), and past pleasures (曾所受樂). The Thai version calls them 'eight evil perceptions'. The five covers such as greed (貪), (greed cover, anger cover, sloth and torpor cover, restlessness and remorse cover, doubt cover) are called secondary defilements, as stated in the Abhidharma. These characteristics can make the mind busy and hasty, etc. This explains that characteristics, equality, and the three dharmas increase faults. The commentary says that this is the same as the previous explanation. Obstructing the mind of liberation is called longing (思慕), and obstructing the intention of detachment is called agitation (躁擾). The Thai version says that these three dharmas are the nature of the truth of suffering, not the nature of the holy body, so it is said to be suffering and not holy. Furthermore, you should rely on even the thought of the joy of tranquility, which teaches the practice of the six thoughts to counteract the previous faults. Among the six thoughts, the first two counteract the faults of the first ten characteristics. Previously, due to clinging to the ten characteristics such as form, the mind became busy. Now, observe the ten characteristics and determine that they are impermanent, and in the absence of characteristics, do not generate the thought of action, so that busy action will not arise. The next two counteract the eight thoughts. Previously, due to the eight kinds of discriminating thoughts, longing could arise. Now, there is no discriminating thought about greed, anger, etc., and in the absence of discrimination, longing and agitation do not arise. Therefore, these two thoughts counteract thoughts. However, among the eight thoughts, 'what was originally done' and 'past pleasures' are combined into one, so it is also called seven thoughts. The last two counteract secondary defilements. Previously, due to the arising of secondary defilements, the mind was defiled, constantly not tranquil, and constantly disturbed. Now, practice the aspect of tranquility, and do not generate secondary defilements, so that disturbance is avoided. The third part explains the aspect of light. Because of practicing the six thoughts, fearing that the mind will sink, one is taught to observe the light. The fourth part explains the aspect of distinguishing things. First, one is taught to go to the cemetery, take the appearance of bluish-purple, etc., and return to the place where one lives, focusing on this.

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前類身亦爾。后教思惟不凈加行。于中有三。初明教思惟止品加行。次明教思惟觀品加行。后明總教二品加行中分明數習修光明想。前中初法次喻后況。法中無相想者。不見自他色等十相。無分別想者。由觀死屍更不分別貪恚害等八種分別。寂靜想者。由觀死屍隨煩惱等不生作家靜想。無作用想者。由觀死屍不見十相。作無遽務作用之相。無所思慕無躁擾相者。由觀死屍不復分別親里尋思。作無思慕無躁擾而離諸燒惱。寂滅樂想者。由觀死屍隨煩惱寂滅。作離煩惱寂滅樂想。又于其中至分明現前者。此勸適了知亂不亂分明現前。下出所了亂不亂相。若正觀時相尋思隨煩惱起應知是亂。若於觀時心一境性隨六想修應知不亂。又汝於此亂不亂相至無相無分別寂靜而轉者。既了亂不亂相。即應安住一所緣境令心寂相續流住。又若汝心乃至發勤精進者。勸知過起微細難知。為求識過應勤精進。世尊依此已下。第二舉喻。大等生等者。三藏云。應言大生等生。即長者兒。若生自大夫人名為大生。生自小婦名為等生。泰云。劫初始立王時眾人共許為大。許者非一。故名等。復許為大。故總云大等。自此已后所有人王從大等生故。名大等生。後言等者。向上等是。又解。帝王名大等。諸侯名生等。滟溢之言。覆脫之言若。如是苾芻已

下第三況也。

是瑜伽師已下。第二教思惟觀品加行。于中分二。初結前止道善不善修。若不能善修者更次觀道作意思惟諸不凈相。泰云。出自理觀勤策方起。出於理觀住於事觀。今解。勸出止品所緣境相。當住觀品境相。后正明觀。于中有二。初明二種作意修不凈觀。后不非修習已下明此觀門非頓觀察。前中先作假想勝解。次當趣入真實作意。廣大脅山者。泰云。王舍城門西有山名毗富羅。此唐云廣大。上狹下廣形若人脅故借為名。又非修習乃至尋復令心於內寂靜者。明非觀一死屍青瘀則觀二尸乃至一切相續別觀既不須觀。觀法雲何。謂才應於一屍骸青瘀起于勝解。尋復攝心不觀青瘀于內寂靜。次復進觀二尸青瘀還即于攝心不觀青瘀。乃至觀於一切青瘀還即攝心。於此所緣境相喜樂明凈無諸擾惱不強勵力齊爾時。應于如是屍骸發起勝解。言若才於此至應修寂靜者。若觀青瘀勵力方起即應攝心住內寂靜不緣青瘀。如是令心內寂靜已乃至寂靜而轉者。從初觀一死屍終至無量內略其心不取無量青瘀等相。然心當彼青瘀等起。故言不全棄捨。而復不作青瘀等解。故言亦不分別。爾時其心仍當青瘀而無分別。故言唯即於此所緣境相安住其心無相無分別寂靜而轉。泰云。微除微略不凈觀境故不顯現。然觀小色故不全棄捨有

【現代漢語翻譯】 現代漢語譯本：這是第三種情況。

以下是瑜伽師的教導。第二部分是關於思惟觀品的加行，分為兩個部分。首先，總結前文，停止對善與不善的修習。如果不能很好地修習，就進一步觀察道路，思惟各種不凈之相。泰法師說：『從理觀出發，勤奮策勵才能生起；從理觀出發，才能安住於事觀。』現在解釋為：勸導離開止品所緣的境界之相，應當安住于觀品的境界之相。其次，正式闡明觀。其中分為兩個部分。首先，闡明兩種作意修習不凈觀。其次，『不非修習』以下闡明這種觀門不是頓時的觀察。

在前一部分中，首先進行假想的殊勝理解，然後應當進入真實的作意。『廣大脅山』，泰法師說：『王舍城門西邊有一座山，名叫毗富羅（Vipula），唐朝翻譯為廣大。這座山上面窄下面寬，形狀像人的脅部，所以借用這個名字。』另外，『非修習乃至尋復令心於內寂靜』，闡明不是觀察一具死屍的青瘀就觀察兩具屍體，乃至一切相續地分別觀察，不需要這樣觀察。那麼觀察的方法是什麼呢？意思是說，才應該在一具屍骸的青瘀上生起殊勝的理解，隨即收攝心念，不觀察青瘀，使內心寂靜。接著再進一步觀察兩具屍體的青瘀，仍然是收攝心念，不觀察青瘀。乃至觀察一切青瘀，仍然是收攝心念。對於這個所緣的境界之相，喜樂明凈，沒有各種擾惱，不強行勉力，達到這個時候，就應該對於這樣的屍骸發起殊勝的理解。說『若才於此至應修寂靜者』，如果觀察青瘀，勉力才能生起，就應該收攝心念，安住在內心寂靜，不緣于青瘀。像這樣使內心寂靜之後，乃至寂靜地運轉，從最初觀察一具死屍，最終到無量，內心簡略，不取無量的青瘀等相。然而心念應當隨著那些青瘀等生起，所以說不完全捨棄。而且不作青瘀等的理解，所以說也不分別。這個時候，心念仍然隨著青瘀，但是沒有分別。所以說只是對於這個所緣的境界之相安住其心，沒有相，沒有分別，寂靜地運轉。泰法師說：『稍微去除稍微簡略不凈觀的境界，所以不明顯。然而觀察小色，所以不完全捨棄。』

【English Translation】 English version: This is the third situation.

The following is the teaching of the Yogācāra. The second part is about the application of the Contemplation on Thinking Chapter, which is divided into two parts. First, summarize the previous text and stop the practice of good and non-good. If one cannot practice well, then further observe the path and contemplate various impure aspects. Master Tai said: 'Starting from the contemplation of principle, diligence and encouragement can arise; starting from the contemplation of principle, one can dwell in the contemplation of phenomena.' Now it is explained as: encouraging to leave the realm of the object of the cessation chapter, and one should dwell in the realm of the object of the contemplation chapter. Secondly, formally clarify the contemplation. It is divided into two parts. First, clarify the two kinds of mental activities to practice the contemplation of impurity. Secondly, 'not non-practice' and below clarify that this method of contemplation is not a sudden observation.

In the first part, first perform a hypothetical superior understanding, and then one should enter into the true mental activity. 'Vipula Mountain (Vipula)', Master Tai said: 'West of the gate of Rājagṛha (Wangshecheng) is a mountain called Vipula, which the Tang Dynasty translated as vast. This mountain is narrow at the top and wide at the bottom, shaped like a person's rib, so this name is borrowed.' In addition, 'non-practice and even seeking to make the mind quiet within', clarifies that it is not observing the cyanosis of one corpse and then observing two corpses, and even observing all continuously and separately, there is no need to observe in this way. So what is the method of observation? It means that one should just generate a superior understanding of the cyanosis of one corpse, and then collect the mind, not observe the cyanosis, and make the mind quiet. Then further observe the cyanosis of two corpses, and still collect the mind, not observe the cyanosis. And even observe all cyanosis, and still collect the mind. For this realm of the object, joy and clarity, without various disturbances, without forced effort, when this time is reached, one should generate a superior understanding of such a corpse. Saying 'If one just reaches this to should cultivate tranquility', if observing cyanosis, effort can arise, one should collect the mind, dwell in inner tranquility, and not be attached to cyanosis. After making the mind tranquil in this way, and even operating tranquilly, from the initial observation of one corpse, to the ultimate immeasurable, the mind is brief, and does not take the immeasurable cyanosis and other aspects. However, the mind should arise with those cyanosis and so on, so it is said that it is not completely abandoned. And not making the understanding of cyanosis and so on, so it is said that it is not distinguished either. At this time, the mind still follows the cyanosis, but there is no distinction. Therefore, it is said that one just dwells on this realm of the object, and the mind is without form, without distinction, and operates tranquilly. Master Tai said: 'Slightly removing and slightly simplifying the realm of the contemplation of impurity, so it is not obvious. However, observing small colors, so it is not completely abandoned.'

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分別相。于小色中亦不作意分別。竟言我觀小色即於此小色所緣境中安住於心無眾多色相及作意分別寂靜而轉。自下第三明二道加行中。修光明相也。第二結不凈觀趣入念處中。初結五相明由趣入。后明依聚落護身心。前中於時時中已下。是簡五相也。言於時時中內心寂靜者。修止行也。於時時中由隨相行毗缽舍那思擇諸法者。修于觀也。于自他身內外等者。謂于自他未死身內外不凈及死後出送冢間青瘀等位數起勝解取不凈相。又復攝心於內寂靜。此中若自他身根名內。扶根塵名外。亦可取自他身身內不凈名內。若取自他身之外相不凈名外。于奢摩他品者乃至於內修受心法觀者。以聞心取彼六想內略俱行四蘊。名修內受心法觀。攝心住於六想名為內略。受等非色四蘊體相無雜故名無亂。亦可定之境故名無亂。于無散亂品者。謂汝于先散心取境過去盡滅四無色蘊。及今作觀行時中間失念取相尋思隨煩惱境四無色蘊。汝應於此以聞思心如理思推。此四蘊性是誑幻率爾現前多諸過患不可保信。如是名為于外修受心法觀。泰云。內念住心用勝外念住。不緣五欲名無散亂。于毗缽舍那品者乃至於內外修受心法觀者。觀品四蘊非散亂心名內受心法。取相分別邊名外受心法。又汝應于念住加行已下。第二教依聚落護身心。若於如是諸

【現代漢語翻譯】 現代漢語譯本 分別相。于小色中亦不作意分別。竟言我觀小色，即於此小色所緣境中安住於心，無眾多色相及作意分別，寂靜而轉。自下第三明二道加行中，修光明相也。第二結不凈觀趣入念處中，初結五相明由趣入，后明依聚落護身心。前中於時時中已下，是簡五相也。言於時時中內心寂靜者，修止行也。於時時中由隨相行毗缽舍那（Vipassanā，內觀）思擇諸法者，修于觀也。于自他身內外等者，謂于自他未死身內外不凈及死後出送冢間青瘀等位數起勝解取不凈相。又復攝心於內寂靜。此中若自他身根名內，扶根塵名外。亦可取自他身身內不凈名內，若取自他身之外相不凈名外。于奢摩他（Śamatha，止）品者乃至於內修受心法觀者，以聞心取彼六想內略俱行四蘊。名修內受心法觀。攝心住於六想名為內略。受等非色四蘊體相無雜故名無亂。亦可定之境故名無亂。于無散亂品者，謂汝于先散心取境過去盡滅四無色蘊，及今作觀行時中間失念取相尋思隨煩惱境四無色蘊。汝應於此以聞思心如理思推。此四蘊性是誑幻率爾現前多諸過患不可保信。如是名為于外修受心法觀。泰云：『內念住心用勝外念住，不緣五欲名無散亂。』于毗缽舍那（Vipassanā，內觀）品者乃至於內外修受心法觀者，觀品四蘊非散亂心名內受心法，取相分別邊名外受心法。又汝應于念住加行已下，第二教依聚落護身心。若於如是諸

【English Translation】 English version Distinguishing characteristics. Also, do not intentionally distinguish within small colors. Finally, say that I observe small colors, that is, abide in the mind in the realm of small colors, without many color characteristics and intentional distinctions, and turn in tranquility. From the third section below, it explains the practice of the two paths, cultivating the aspect of light. The second concludes the contemplation of impurity, entering the mindfulness. The first concludes the five aspects, explaining the entry, and the latter explains relying on settlements to protect body and mind. In the former, 'at times' and below, it simplifies the five aspects. It is said that 'being inwardly tranquil at times' is cultivating cessation. 'At times, contemplating the dharmas by following the characteristics with Vipassanā (Vipassanā, Insight Meditation)' is cultivating contemplation. 'Within oneself and others, internally and externally, etc.' means taking the aspect of impurity by generating understanding of the internal and external impurity of oneself and others' bodies before death, and the bluish-purple colors after death when sent to the cemetery. Furthermore, gather the mind into inner tranquility. Here, the roots of oneself and others' bodies are called 'internal,' and the supporting roots and dust are called 'external.' One can also take the impurity within oneself and others' bodies as 'internal,' and if one takes the external aspect of impurity of oneself and others' bodies, it is called 'external.' In the Śamatha (Śamatha, Tranquility) section, up to cultivating the contemplation of feeling, mind, and dharma internally, it is called cultivating the contemplation of feeling, mind, and dharma internally by taking the six thoughts and the four aggregates that briefly accompany them internally with the mind of hearing. Gathering the mind and abiding in the six thoughts is called 'internal brevity.' The four aggregates, such as feeling, are not form, and their substance and characteristics are not mixed, so they are called 'undisturbed.' It can also be the realm of samādhi (concentration), so it is called 'undisturbed.' In the non-distracted section, it means that you should use the mind of hearing and thinking to rationally contemplate and infer the nature of these four aggregates, which are deceptive illusions, appearing suddenly, with many faults, and unreliable. This is called cultivating the contemplation of feeling, mind, and dharma externally. Thai says: 'The mind of internal mindfulness is superior to external mindfulness, and not clinging to the five desires is called non-distraction.' In the Vipassanā (Vipassanā, Insight Meditation) section, up to cultivating the contemplation of feeling, mind, and dharma internally and externally, the four aggregates of contemplation are not distracted minds, so they are called internal feeling, mind, and dharma. Taking the aspect and distinguishing the side is called external feeling, mind, and dharma. Furthermore, you should, from the practice of mindfulness onwards, the second teaching is to rely on settlements to protect body and mind. If in such

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境界相不應策發諸根等者。景雲。若於染境不應策根莫作功用。若於生善境界汝應策根正作功用。隔之言路。泰云。入聚落時見惡境界不策諸根。若見母邑即策諸根以住正念。如說貪行是不凈觀之所調伏已下。第二類餘四停觀。初總類同。后顯差別異。不凈觀。于中分四。初解慈觀。復分為二。初解於三品有情修與樂觀。二又彼不捨已下。明慈行趣入念住。前中或無罪欲樂等者。謂欲界無罪欲樂。初二定地無罪有喜樂。第三定地無罪離喜之樂也。第二文中。云余亦于彼乃至如是名為于外身修循身觀者。諸餘有情于彼同說我親怨中亦是彼家親怨中品。如我欲樂背苦彼親怨中亦復欲樂背苦。作此念時名于外身修循身觀。如我既爾彼諸有情亦復如是者。如我自身有親怨中人。彼諸有情亦復如是。有親怨中人。如我自欲求得勝樂彼諸有情亦復如是者。如我雖有親怨中人。然自求勝樂。彼諸有情隨有親怨中人。亦于自身求得勝樂。彼諸有情與已平者等。此明於自他身平等與樂。文中但云與已平等與已相似當與彼樂。將知平等亦與已樂。自他俱與。名于內外修循身觀。泰云。如我既欲樂背苦。彼諸有情亦復如是欲樂背苦。我當與彼利益安樂。名內外觀。此四念住總約諸蘊說名壞緣念住等者。此說總緣五蘊名雜緣法念住。差別修身念

【現代漢語翻譯】 現代漢語譯本 『境界相不應策發諸根等者』（境界相不應該策動諸根等）是什麼意思？景雲（僧人名）解釋說：『如果面對染污的境界，就不應該策動諸根，不要妄作功用；如果面對產生善法的境界，你就應該策動諸根，正確地發揮作用。』這隔斷了提問的思路。泰（僧人名）解釋說：『進入村落時，見到惡劣的境界，不要策動諸根；如果見到自己的家鄉，就應該策動諸根，安住于正念。』 如《瑜伽師地論》所說『貪行是不凈觀之所調伏』以下，是第二類，即其餘四種停心觀。開始的總類相同，後面顯示差別不同。不凈觀，其中分為四部分。首先解釋慈觀，又分為兩部分。首先解釋對三品有情修習給予快樂的慈觀。第二，『又彼不捨已下』（而且他們不捨棄以下），說明修習慈心的人趣入念住的方法。 前面內容中，『或無罪欲樂等者』（或者沒有罪過的慾望和快樂等），是指欲界沒有罪過的慾望和快樂；初禪和二禪定中沒有罪過的喜樂；第三禪定中沒有罪過的離喜之樂。 第二段文中，『云余亦于彼乃至如是名為于外身修循身觀者』（說其餘的人也在那裡，乃至這樣名為于外身修循身觀），是指其餘的有情，在他們共同談論的我的親人、仇人、中間人中，也是他們家的親人、仇人、中間人。『如我欲樂背苦彼親怨中亦復欲樂背苦』（如同我希望快樂，背離痛苦，他們的親人、仇人、中間人也同樣希望快樂，背離痛苦），作這樣的念頭時，名為于外身修循身觀。 『如我既爾彼諸有情亦復如是者』（如同我這樣，那些有情也同樣如此），如同我自身有親人、仇人、中間人，那些有情也同樣如此，有親人、仇人、中間人。『如我自欲求得勝樂彼諸有情亦復如是者』（如同我自己希望獲得殊勝的快樂，那些有情也同樣如此），如同我雖然有親人、仇人、中間人，然而自己尋求殊勝的快樂，那些有情無論有沒有親人、仇人、中間人，也在自身尋求獲得殊勝的快樂。那些有情與自己平等的人等等，這說明對於自己和他人平等地給予快樂。文中只說『與已平等，與已相似，當與彼樂』（與自己平等，與自己相似，應當給予他們快樂），由此可知平等地也給予了自己快樂。自己和他人共同給予，名為于內外修循身觀。 泰（僧人名）解釋說：『如同我希望快樂，背離痛苦，那些有情也同樣希望快樂，背離痛苦，我應當給予他們利益和安樂』，名為內外觀。 『此四念住總約諸蘊說名壞緣念住等者』（這四念住總的來說，依據諸蘊說，名為壞緣念住等），這裡說總的緣於五蘊，名為雜緣法念住。差別地修習身念住。

【English Translation】 English version What does 『Jingjie xiang bu ying ce fa zhu gen deng zhe』 (境界相不應策發諸根等者, The states of objects should not incite the roots, etc.) mean? Jingyun (景雲, a monk's name) explains: 『If facing defiled states, one should not incite the roots and avoid making efforts; if facing states that generate goodness, you should incite the roots and make proper efforts.』 This cuts off the line of questioning. Tai (泰, a monk's name) explains: 『When entering a village, if seeing evil states, do not incite the roots; if seeing one's hometown, then incite the roots to abide in right mindfulness.』 As stated in the Yogācārabhūmi-śāstra, 『Greedy conduct is subdued by the contemplation of impurity』 and below, this is the second category, namely the remaining four foundations of mindfulness. The initial general category is the same, but the differences are shown later. The contemplation of impurity is divided into four parts. First, explain the loving-kindness meditation, which is further divided into two parts. First, explain cultivating the loving-kindness meditation of giving happiness to sentient beings of the three grades. Second, 『You bi bu she yi xia』 (又彼不捨已下, Moreover, they do not abandon below), explains the method by which those who cultivate loving-kindness enter mindfulness. In the preceding content, 『Huo wu zui yu le deng zhe』 (或無罪欲樂等者, Or without sinful desires and pleasures, etc.) refers to the desire realm's desires and pleasures without sin; the joy and pleasure without sin in the first and second dhyana states; and the pleasure of detachment from joy without sin in the third dhyana state. In the second paragraph, 『Yun yu yi yu bi nai zhi ru shi ming wei yu wai shen xiu xun shen guan zhe』 (云余亦于彼乃至如是名為于外身修循身觀者, Saying that others are also there, and thus it is called cultivating mindfulness of the body externally) refers to other sentient beings who, in their common discussions of my relatives, enemies, and neutral parties, are also their family's relatives, enemies, and neutral parties. 『Ru wo yu le bei ku bi qin yuan zhong yi fu yu le bei ku』 (如我欲樂背苦彼親怨中亦復欲樂背苦, Just as I desire happiness and turn away from suffering, their relatives, enemies, and neutral parties also desire happiness and turn away from suffering), when making such a thought, it is called cultivating mindfulness of the body externally. 『Ru wo ji er bi zhu you qing yi fu ru shi zhe』 (如我既爾彼諸有情亦復如是者, Just as I am, so are those sentient beings), just as I myself have relatives, enemies, and neutral parties, so do those sentient beings, having relatives, enemies, and neutral parties. 『Ru wo zi yu qiu de sheng le bi zhu you qing yi fu ru shi zhe』 (如我自欲求得勝樂彼諸有情亦復如是者, Just as I myself desire to obtain supreme happiness, so do those sentient beings), just as I, although having relatives, enemies, and neutral parties, seek supreme happiness myself, those sentient beings, whether or not they have relatives, enemies, and neutral parties, also seek to obtain supreme happiness in themselves. Those sentient beings who are equal to oneself, etc., this explains giving happiness equally to oneself and others. The text only says 『Yu yi ping deng, yu yi xiang si, dang yu bi le』 (與已平等，與已相似，當與彼樂, Equal to oneself, similar to oneself, one should give them happiness), from this it can be known that happiness is also given equally to oneself. Giving to both oneself and others is called cultivating mindfulness of the body internally and externally. Tai (泰, a monk's name) explains: 『Just as I desire happiness and turn away from suffering, so do those sentient beings desire happiness and turn away from suffering, I should give them benefit and happiness,』 this is called internal and external contemplation. 『Ci si nian zhu zong yue zhu yun shuo ming huai yuan nian zhu deng zhe』 (此四念住總約諸蘊說名壞緣念住等者, These four foundations of mindfulness, generally speaking, based on the aggregates, are called the mindfulness of the broken conditions, etc.), here it says that generally focusing on the five aggregates is called the mindfulness of mixed conditions of the Dharma. Cultivating mindfulness of the body with differentiation.

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住者但取青等顯色長等形色身業表色。於三品而起勝解故。立身念住。泰云。若四念住已得成熟總緣諸蘊名壞緣念住。若方便時但取色相唯身念住。彼復依止勝解作意能正趣入真實作意等者。上來總於一切有情假作勝解建立三品謂親怨中。今明趣入真實。勝解如文。泰云。前際所有真實三品數過假想所作有量三品。故無少分親怨中性。下校量中。泰云。真實慈觀分為百分。望于具分假想慈愍假想不及百分中之一。復折實觀以為千分假想不如千分之一。乃至假想為算數分實觀不及其一。更細分折為鄔波分假不及一。鄔波尼殺曇分者數中最多最極無名可翻。余如前說者。有釋余如前慈愍觀。今解此顯差別門竟。余門如不凈觀中說準可知也。第二解緣起觀中。初觀緣起。二從緣起趣于念住。初修業者乃至感得當來純大苦蘊者。謂初修業者聞思總分別了知。謂諸有情由愚癡故現見無常不凈苦及無我妄計常樂我凈有四顛倒。由愚癡顛倒發種種業以之為因。即于現受而起于愛。及后所生諸自體中起後有愛。由此二愛潤前所造生根本業感得當來純大苦蘊。此則觀他。自下自觀亦如是生。若於自他去來諸蘊緣性緣起作意思惟名于內外身受心法住彼修觀者。若緣自他過去已受諸蘊名內。未來未受諸蘊名外。第三解六界觀中。初通觀內外諸

【現代漢語翻譯】 現代漢語譯本 安住于身念住的修行者，只是選取青色等顯色、長形等形色以及身業表色。因為對於這三種品類生起殊勝的理解，所以建立身念住。泰（一位論師）說：『如果四念住已經得到成熟，那麼總體緣取諸蘊，就叫做壞緣念住。如果在方便修習時，只是選取色相，那麼就只是身念住。』他（修行者）又依止殊勝的理解和作意，能夠正確地趣入真實的作意等等。上面總的來說，對於一切有情，假立勝解，建立親、怨、中三種品類。現在說明趣入真實。勝解就像經文所說的那樣。泰說：『前際所有的真實三品，數量超過了假想所作的有量的三品。』所以沒有少分的親、怨、中性。在下面的校量中，泰說：『真實的慈觀分為一百份，相比于具足份量的假想慈愍，假想慈愍不及百分之一。』又將真實觀分為一千份，假想不如千分之一。乃至假想為算數分，真實觀不及其中之一。更細緻地分，分為鄔波分，假想不及其中之一。鄔波尼殺曇分，是數量中最多最極，無法用名稱來翻譯的。其餘的就像前面所說的。』有解釋說，其餘的就像前面的慈愍觀。現在解釋這個顯現差別的門徑完畢。其餘的門徑就像不凈觀中所說的那樣，可以類推得知。第二，解釋緣起觀。首先是觀察緣起，其次是從緣起趣入念住。最初修習業的人，乃至感得當來純粹的大苦蘊。意思是說，最初修習業的人，通過聽聞和思考，總的分別了知。意思是說，諸有情因為愚癡的緣故，現見無常、不凈、苦以及無我，卻妄計為常、樂、我、凈，有四種顛倒。由於愚癡顛倒，發起種種業，以此作為原因。即對於現在所受的果報而生起愛，以及對於後來所生的諸自體中生起後有愛。由此二愛滋潤先前所造的生根本業，感得當來純粹的大苦蘊。這是觀察他人。從下面開始，自己觀察也是這樣產生。如果對於自己和他人過去、未來諸蘊的緣性緣起作意思惟，就叫做對於內外身、受、心、法安住。那些修觀的人，如果緣取自己和他人過去已經受過的諸蘊，就叫做內；未來尚未受過的諸蘊，就叫做外。第三，解釋六界觀。首先是通觀內外諸界。

【English Translation】 English version The practitioner who dwells in mindfulness of the body only takes the apparent colors such as blue, the shapes such as long, and the representative colors of bodily actions. Because they arise with superior understanding of these three categories, the establishment of mindfulness of the body occurs. Tai (a commentator) said: 'If the four foundations of mindfulness have matured, then the overall grasping of the aggregates is called mindfulness of the broken connection. If in the practice of skillful means, only the characteristics of form are taken, then it is only mindfulness of the body.' He (the practitioner) also relies on superior understanding and attention, and can correctly enter into true attention, and so on. Above, generally speaking, for all sentient beings, a provisional understanding is established, creating three categories: relatives, enemies, and neutrals. Now, it explains entering into reality. The superior understanding is as the text says. Tai said: 'The real three categories of the past exceed the limited three categories made by imagination.' Therefore, there is no small portion of the nature of relatives, enemies, or neutrals. In the following comparison, Tai said: 'Real loving-kindness meditation is divided into one hundred parts. Compared to the complete imagined loving-kindness, the imagined loving-kindness is less than one-hundredth. ' Also, the real view is divided into one thousand parts, and the imagined is less than one-thousandth. Even if the imagined is a countable part, the real view is not even one of them. Further subdivided into an Upa part, the imagined is not even one of them. The Upanishad part is the most numerous and extreme in number, and cannot be translated by name. The rest is as said before.' Some explain that the rest is like the previous loving-kindness meditation. Now, the explanation of this gate of revealing differences is complete. The remaining gates can be known by analogy, as described in the contemplation of impurity. Second, explaining the contemplation of dependent origination. First, contemplate dependent origination, and second, from dependent origination, enter into mindfulness. The person who initially cultivates karma, up to the point of experiencing a purely great mass of suffering in the future, means that the person who initially cultivates karma, through hearing and thinking, generally distinguishes and understands. It means that sentient beings, due to ignorance, directly see impermanence, impurity, suffering, and non-self, but falsely consider them to be permanence, pleasure, self, and purity, having four inversions. Due to ignorance and inversion, they initiate various karmas, using them as the cause. That is, they arise with love for the present experience, and arise with love for future existence in the various selves that are born later. Because of these two loves, they nourish the fundamental karma of previous creation, and experience a purely great mass of suffering in the future. This is observing others. From below, observing oneself is also produced in this way. If one contemplates the nature of dependent origination of the past and future aggregates of oneself and others, it is called dwelling in mindfulness of the internal and external body, feelings, mind, and phenomena. Those who cultivate this contemplation, if they grasp the aggregates of oneself and others that have already been experienced in the past, it is called internal; the aggregates that have not yet been experienced in the future are called external. Third, explaining the contemplation of the six elements. First, generally contemplate the internal and external elements.

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界。二復有異門下唯觀內身六界。前中復三。初觀粗六界。第二又于如是四大種中下假想以細折粗。第三若於自身已下明趣入念住。了知如是四大身中有一切識諸種子界姓自姓者。緣隨轉理門。四大五根身中有諸識種。具足應言四大五根及六識中。具有一切色心種子。今此略言四大身中有一切識諸種子界。以細折粗。文分有四。初折四大。二折空界。三折識界。四折十色界。如折四大。泰云。為資身因緣故吞嚥名由是吞嚥。吞嚥之處名於是吞嚥。就其第二唯觀內身六界中。文分為二。初作勝解觀。二作真實觀。前中復二。初明觀水火地風空。后總結依不凈加行入界差別住修身觀。就真實觀中。云謂由如是勝解作意乃至虛空界相者。牒前勝解作意。我從無始生死流轉所經諸界無量無邊甚過於此者。無始生死所經諸界甚過於此勝解所觀地等六界。下明水火地風空識。如次觀之。第四解阿那波那念文中有三。初正觀息風。二明入身念住觀。三勸修加行。前中初明方便。先於舍宅窗門等善取其相故。泰云。假想在外聚。如囊風聚往來。于內思之如息風往來。于唯二正緣內入出息風。于中先取微細息風經心胸處粗穴往來。次取漸漸于眾多風。乃至遍於一切毛孔風皆隨入。如是所有一切身份風聚所隨。無量風聚于中積集。第二明入

【現代漢語翻譯】 現代漢語譯本 界（dhātu）。其次，還有另一種方法，只觀察內在身體的六界。前者又分為三個部分。首先是觀察粗糙的六界。第二，在四大種（mahābhūta）中，通過想像將粗糙的分解為精細的。第三，如果對自身已經瞭解，那麼就進入念住（smṛtyupasthāna），瞭解這四大身體中有一切識（vijñāna）的種子界（dhātu），具有各自的屬性。這是隨順因緣的道理。四大五根（pañcendriya）的身體中有各種識的種子。完整地說，應該說四大、五根和六識（ṣaḍvijñāna）中，具有一切色（rūpa）和心（citta）的種子。這裡簡略地說，四大身體中有一切識的種子界，這是以精細分解粗糙。文章分為四個部分：首先分解四大，第二分解空界（ākāśadhātu），第三分解識界（vijñānadhātu），第四分解十**。例如分解四大，泰（可能是指某種註釋或論典）中說：『爲了資養身體的因緣而吞嚥，因此稱為吞嚥。吞嚥的地方稱為於是吞嚥。』關於只觀察內在身體六界的部分，文章分為兩個部分：首先是作勝解觀（adhimokṣa-dṛṣṭi），第二是作真實觀（yathābhūta-dṛṣṭi）。前者又分為兩個部分：首先是觀水、火、地、風、空，然後總結依靠不凈加行（aśubha-saṃjñā）進入界差別住（dhātu-vavatthāna）修身觀（kāyānupassanā）。關於真實觀，說：『通過這樣的勝解作意，乃至虛空界相。』這是重複之前的勝解作意。『我從無始生死流轉所經歷的諸界無量無邊，遠遠超過這些。』無始生死所經歷的諸界遠遠超過勝解所觀的地等六界。下面說明水、火、地、風、空、識，依次觀察它們。第四部分解釋阿那波那念（ānāpānasmṛti），文章分為三個部分：首先是正確地觀察息風（prāṇa-vāyu），第二是說明進入身念住觀，第三是勸修加行。前者首先說明方便，先在房屋的窗戶等處好好地觀察它的相。泰中說：『假想在外聚集，像囊中的風聚集往來，在內思考它像息風往來。』只專注于正確地緣取內在的出入息風。其中先取微細的息風經過心胸處的粗大孔穴往來，然後逐漸取眾多風，乃至遍於一切毛孔的風都隨之進入。像這樣所有一切身份風聚所隨，無量風聚在其中積集。第二部分說明進入身

【English Translation】 English version Dhātu (element). Secondly, there is another method, only observing the six elements of the inner body. The former is further divided into three parts. First is observing the gross six elements. Second, within these four great elements (mahābhūta), one imagines breaking down the gross into the subtle. Third, if one already understands oneself, then one enters mindfulness (smṛtyupasthāna), understanding that within these four great bodies are all the seed elements (dhātu) of consciousness (vijñāna), each with its own attributes. This is the principle of following conditions. Within the body of the four great elements and five senses (pañcendriya) are various seeds of consciousness. To be complete, it should be said that within the four great elements, five senses, and six consciousnesses (ṣaḍvijñāna), are all the seeds of form (rūpa) and mind (citta). Here it is briefly said that within the four great bodies are all the seed elements of consciousness, which is breaking down the gross into the subtle. The text is divided into four parts: first, breaking down the four great elements; second, breaking down the space element (ākāśadhātu); third, breaking down the consciousness element (vijñānadhātu); and fourth, breaking down the ten **. For example, breaking down the four great elements, Tai (possibly referring to a commentary or treatise) says: 'Swallowing is called swallowing because of the conditions that nourish the body. The place of swallowing is called thus swallowing.' Regarding the part of only observing the six elements of the inner body, the text is divided into two parts: first, practicing the understanding view (adhimokṣa-dṛṣṭi); second, practicing the realistic view (yathābhūta-dṛṣṭi). The former is further divided into two parts: first, observing water, fire, earth, wind, and space; then summarizing and relying on impure contemplation (aśubha-saṃjñā) to enter the element differentiation abiding (dhātu-vavatthāna) and cultivate body contemplation (kāyānupassanā). Regarding the realistic view, it says: 'Through such understanding intention, up to the aspect of the space element.' This is repeating the previous understanding intention. 'The elements I have experienced from beginningless samsara are immeasurable and boundless, far exceeding these.' The elements experienced from beginningless samsara far exceed the six elements such as earth observed through understanding. Below, it explains water, fire, earth, wind, space, and consciousness, observing them in order. The fourth part explains ānāpānasmṛti (mindfulness of breathing), and the text is divided into three parts: first, correctly observing the breath wind (prāṇa-vāyu); second, explaining entering the body mindfulness contemplation; and third, encouraging the cultivation of practice. The former first explains the means, first carefully observing its aspect in the windows of houses, etc. Tai says: 'Imagine gathering outside, like wind gathering and coming and going in a bag, thinking of it inside like breath wind coming and going.' Only focus on correctly taking the inner in-and-out breath wind. Among them, first take the subtle breath wind passing through the large holes in the heart and chest, then gradually take many winds, even all the winds throughout the pores enter along with it. Like this, all the wind gatherings of all body parts follow, and immeasurable wind gatherings accumulate within it. The second part explains entering the body

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身念住三觀中。第三云若復于自臨欲死時而起勝解。乃至由法爾故名于內外。身住修身觀者。若緣自身臨欲死時息猶未斷。或緣臨死息風已斷名緣于內。由法爾故有如此理。未死息。斷名緣。已死息風已斷名緣于外。總此二種名于內外住修身觀。勸修加行雲遍於一切正加行中乃至如前應知者。景雲。勸初修者遍於九種正加行中。應修如此阿那波那止品所攝無倒加行。正加行中所餘八種如前所明。今解略顯息觀差別義門。於九加行中順無倒加行。所餘義門準前不凈觀應知其相。亦可總結慈等四觀與不凈觀差別義門是止品攝無倒加行。所餘一切義門如前不凈觀說應準知之。上來教初學人修五種觀。自下第二明初業者如教修行得色界定。文分為四。初明正修行時成三利益。一熾然。二正知具念。三調伏貪憂。于中列釋結如文。第二先發如是正加行時下。明前能引后。第三如是乃至有彼前相下明行漸增。煩惱障遣則有相觀漸漸舒緩者。初起輕安漸舍滅故名舒緩。泰云。得定前狀于已頂上似有重物而起。后便遍身輕安。第四從是已后初修業者名有作意下。明得色界定。于中初明得定作意。后明有作意者相狀。

瑜伽論記卷第七(之下終) 大正藏第 42 冊 No. 1828 瑜伽論記

瑜伽論記卷第八(之

【現代漢語翻譯】 現代漢語譯本 身念住三觀中，第三種是說如果對於自己臨近死亡的時候生起殊勝的理解（勝解，對事物或道理的深刻理解和堅信）。乃至由於事物本來的規律（法爾，事物本來的規律或性質）的緣故，稱為對於內外身安住于修身觀的人。如果所緣是自身臨近死亡時呼吸還沒有斷絕，或者所緣是臨死時呼吸之風已經斷絕，這稱為緣于內。由於事物本來的規律的緣故有這樣的道理，未死呼吸斷絕稱為緣，已死呼吸之風已經斷絕稱為緣于外。總合這兩種情況稱為對於內外安住于修身觀。 勸修加行中說，『遍於一切正加行中乃至如前應知』。景法師說，勸初學者普遍地在九種正加行中，應當修習如此阿那波那（Anapana，入出息念）止品所攝的無倒加行。正加行中所剩餘的八種如前面所說明的。現在解釋略微顯示氣息觀的差別義門。在九加行中順應無倒加行，所剩餘的義門參照前面的不凈觀應當知道它的相狀。也可以總結慈等四觀與不凈觀的差別義門，這是止品所攝的無倒加行。所剩餘的一切義門如前面不凈觀所說，應當參照知道它。 上面是教導初學的人修習五種觀。下面第二部分說明初學的人如教修行得到禪定（**定，此處原文有省略，根據上下文推斷為禪定）。文章分為四個部分。第一部分說明真正修行時成就三種利益：一、熾然（熾然，指精進修行，如火熾盛）；二、正知具念（正知具念，指以正確的認知和專注的心念進行修行）；三、調伏貪憂（調伏貪憂，指調伏貪慾和憂愁）。其中列出解釋總結如文中所述。第二部分，『先發如是正加行時』以下，說明前面的能夠引導後面的。第三部分，『如是乃至有彼前相』以下，說明修行逐漸增長。煩惱障礙消除，那麼觀想的景象漸漸舒緩，最初生起輕安，逐漸捨棄滅除，所以稱為舒緩。泰法師說，得到禪定前的狀態，在頭頂上好像有重物而起，後來便遍身輕安。 第四部分，『從是已后初修業者名有作意』以下，說明得到禪定。其中首先說明得到禪定的作意（作意，心理活動，此處指專注的意念）。後面說明有作意者的相狀。 《瑜伽師地論記》卷第七（之下終） 大正藏第42冊 No. 1828 《瑜伽師地論記》 《瑜伽師地論記》卷第八（之上）

【English Translation】 English version Among the three contemplations of mindfulness of the body, the third says that if one arises with superior understanding (勝解, shengjie: profound understanding and firm belief in things or principles) when one is about to die, and even because of the inherent nature of things (法爾, fa'er: the inherent laws or properties of things), it is called abiding in the contemplation of the body for those who dwell on the internal and external body. If what is contemplated is that one's breath has not yet ceased when one is near death, or if what is contemplated is that the breath has already ceased at the time of death, this is called focusing internally. Because of the inherent nature of things, there is such a principle: the cessation of breath before death is called focusing, and the cessation of breath after death is called focusing externally. The combination of these two is called abiding in the contemplation of the body internally and externally. The exhortation to cultivate effort says, 'Throughout all correct efforts, and so on, as before, one should know.' Master Jing said, exhorting beginners to universally cultivate such Anapana (阿那波那, Anapana: mindfulness of breathing) that is included in the Samatha (止品) category of correct effort among the nine types of correct effort. The remaining eight types of correct effort are as explained earlier. Now, explain and slightly reveal the difference in meaning of the contemplation of breath. Among the nine efforts, in accordance with the correct effort without inversion, the remaining meanings should be known in relation to the contemplation of impurity as before. It is also possible to summarize the difference in meaning between the four contemplations of loving-kindness, etc., and the contemplation of impurity, which is the correct effort without inversion included in the Samatha category. All the remaining meanings should be known in accordance with what was said in the previous contemplation of impurity. The above is teaching beginners to cultivate the five contemplations. The second part below explains that beginners who practice according to the teachings attain Samadhi (**定, here the original text is abbreviated, inferred to be Samadhi based on the context). The text is divided into four parts. The first part explains that achieving three benefits during true practice: first, ardor (熾然, chirán: refers to diligent practice, like a blazing fire); second, correct knowledge and mindfulness (正知具念, zhengzhi junian: refers to practicing with correct knowledge and focused mindfulness); third, subduing greed and sorrow (調伏貪憂, tiaofu tanyou: refers to subduing greed and sorrow). Among them, the explanations and summaries are listed as in the text. The second part, 'When such correct effort is first initiated' below, explains that the former can guide the latter. The third part, 'Thus, even to the point of having that previous appearance' below, explains that practice gradually increases. When the obstacles of afflictions are eliminated, then the visualized scene gradually relaxes, initially giving rise to ease and gradually abandoning and eliminating it, so it is called relaxation. Master Tai said that the state before attaining Samadhi is that it seems like there is a heavy object on the top of the head, and later the whole body becomes light and comfortable. The fourth part, 'From this point onwards, the beginner is called having intention' below, explains attaining Samadhi. Among them, first explain the intention (作意, zuoyi: mental activity, here refers to focused intention) of attaining Samadhi. Later, explain the characteristics of those who have intention. Yogacarabhumi-sastra Commentary Volume 7 (End of the Lower) Taisho Tripitaka Volume 42 No. 1828 Yogacarabhumi-sastra Commentary Yogacarabhumi-sastra Commentary Volume 8 (Upper)

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上)(論本第三十三至三十四)

釋遁倫集撰

論本卷第三十三

第四瑜伽處

文中。初有二頌列其二門。后依門辨。言二門者。一趣世間。二趣出世間。世間即是伏惑得定修世五通等有漏功德。出世即是十六聖行乃至得果無漏功德。今明修習此二功德。即是第四瑜伽之體。景師判云。前頌列世間瑜伽。后頌列出世間瑜伽。就初瑜伽曲有六門。一明伏惑七種作意。二廣辨八定。三明無想滅定。四辨五通。五明有漏功德減生差別。六明離欲者相。就辨后頌出世行中。觀察于諸諦。是即見道已前猶起了相勝解作意。了相作意在五停總別念處。勝解作意在四善根並觀四諦。如實而通達者。即在見道修遠離作意通達四諦真如永斷見惑。廣分別于修者。即是觀察作意觀察見修二惑已斷未斷復起攝樂作意進斷修惑修斷中二果乃至進斷非想八品已還修惑。更復起加行究竟作意即是非想第九無間道金剛喻定。究竟為其後者。即是加行究竟果。位居無學盡無生智。基云。初一頌明述一時有七。第二一行明初問中七作意。初明七門者。一作意。二離欲。三廣辨諸定。四二定。五五通。六主差別。七諸相出第四持以此為體。前三十一二等中明第四障凈。今解第五修作意。即第三十中之大文也。今依前判。依門辨中。

【現代漢語翻譯】 現代漢語譯本 （上）（論本第三十三至三十四）

釋遁倫集撰

論本卷第三十三

第四瑜伽處

文中，初有二頌列其二門。后依門辨。言二門者，一趣世間，二趣出世間。世間即是伏惑得定修世五通等有漏功德。出世即是十六聖行乃至得果無漏功德。今明修習此二功德，即是第四瑜伽之體。景師判云，前頌列世間瑜伽，后頌列出世間瑜伽。就初瑜伽曲有六門。一明伏惑七種作意。二廣辨八定。三明無想滅定。四辨五通。五明有漏功德減生差別。六明離欲者相。就辨后頌出世行中，觀察于諸諦，是即見道已前猶起了相勝解作意。了相作意在五停總別念處。勝解作意在四善根並觀四諦。如實而通達者，即在見道修遠離作意通達四諦真如永斷見惑。廣分別于修者，即是觀察作意觀察見修二惑已斷未斷復起攝樂作意進斷修惑修斷中二果乃至進斷非想八品已還修惑。更復起加行究竟作意即是非想第九無間道金剛喻定。究竟為其後者，即是加行究竟果。位居無學盡無生智。基云，初一頌明述一時有七。第二一行明初問中七作意。初明七門者，一作意。二離欲。三廣辨諸定。四二定。五五通。六主差別。七諸相出第四持以此為體。前三十一二等中明第四障凈。今解第五修作意。即第三十中之大文也。今依前判。依門辨中。

【English Translation】 English version (Above) (Treatise Volume 33 to 34)

Compiled and Written by Shi Dunlun

Treatise Volume 33

The Fourth Yoga Place

In the text, there are initially two verses listing the two doors, followed by explanations based on these doors. The two doors refer to: one, approaching the world (世間, shìjiān); and two, approaching transcendence (出世間, chūshìjiān). 'World' refers to the conditioned merits such as subduing afflictions, attaining samadhi, cultivating the five mundane superknowledges (五通, wǔtōng), etc. 'Transcendence' refers to the sixteen noble practices (十六聖行, shíliù shèngxíng) and the unconditioned merits of attaining fruition. Now, clarifying the cultivation of these two merits constitutes the essence of the Fourth Yoga. Master Jing judges that the first verse lists worldly yoga, and the second verse lists transcendental yoga. Regarding the initial yoga, there are six aspects: one, clarifying the seven types of mental engagement (作意, zuòyì) for subduing afflictions; two, extensively explaining the eight samadhis (八定, bādìng); three, clarifying the non-perception samadhi (無想定, wúxiǎngdìng) and cessation samadhi (滅定, mièdìng); four, explaining the five superknowledges; five, clarifying the differences in the reduction of rebirth due to conditioned merits; six, clarifying the characteristics of those who have detached from desire. Regarding the explanation of transcendental practice in the latter verse, 'observing the truths' refers to the stage before the path of seeing (見道, jiàndào), where one still arises with the appearance-comprehending mental engagement (了相勝解作意, liǎoxiàng shèngjiě zuòyì). The appearance-comprehending mental engagement is in the five grounds for mindfulness (五停心觀, wǔ tíng xīn guān), general and specific. The comprehending mental engagement is in the four roots of goodness (四善根, sì shàngēn) and observing the four noble truths (四諦, sìdì). 'Those who truly and thoroughly understand' refers to the path of seeing, cultivating the detachment mental engagement (遠離作意, yuǎnlí zuòyì), thoroughly understanding the suchness (真如, zhēnrú) of the four noble truths, and permanently severing the afflictions of views (見惑, jiànhuò). 'Extensively distinguishing the cultivation' refers to the observing mental engagement (觀察作意, guānchá zuòyì), observing whether the afflictions of views and cultivation (見修二惑, jiàn xiū èr huò) have been severed or not, and then arising with the gathering-joy mental engagement (攝樂作意, shèlè zuòyì), progressively severing the afflictions of cultivation, the two fruits in the severing of cultivation, and even progressively severing the afflictions of cultivation up to the eighth level of neither perception nor non-perception (非想八品, fēixiǎng bāpǐn). Furthermore, arising with the applying-ultimate mental engagement (加行究竟作意, jiāxíng jiūjìng zuòyì), which is the diamond-like samadhi (金剛喻定, jīngāng yùdìng) of the ninth uninterrupted path (無間道, wújiàndào) of neither perception nor non-perception. 'The latter being ultimate' refers to the fruit of applying-ultimate, residing in the position of no-more-learning (無學, wúxué), the wisdom of exhaustion and non-arising (盡無生智, jìn wúshēng zhì). Ji states that the first verse clarifies that there are seven at one time. The second line clarifies the seven mental engagements in the initial question. The initial clarification of the seven aspects are: one, mental engagement; two, detachment from desire; three, extensively explaining the samadhis; four, the two samadhis; five, the five superknowledges; six, the main differences; seven, the characteristics emerge, holding this as the essence of the Fourth. The previous thirty-one and two clarify the purification of the Fourth Obstacle. Now explaining the Fifth Cultivation Mental Engagement, which is the major text in the Thirtieth. Now, based on the previous judgment, relying on the doors for explanation.

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初略解二門。二問此中幾種已下廣辨。前中已得作意諸瑜伽師已入如是少分樂斷者。此即結前所明初修業者已得定地所攝少分七作意。樂斷煩惱樂證涅槃。從此已后初修業人唯有二趣。就廣辨中大文分二。初盡此卷辨趣出世間。后卷中明趣出世間。前中初略辨六門。第二廣辨六門。前中略有四種往超世間發起加行。其第四人謂一切菩薩樂當來世終大菩提非於現法。基云。此意明菩薩當來佛果非現在法。世間道雖現法加行。但于生死中成就眾生於世間道加行故。女人若其心趣當佛果即出世道發加行。今約前義復有二種。一者具縛謂諸異生二不具縛謂諸有學者。問云何有學樂趣世間發起加行耶。解云。四中第二第四發心已去盡名為學。分伏修惑名不具縛。謂先於欲界觀為粗性等。即是略辨七作意離欲及諸定。又依靜慮等下略辨后四門。泰云。有四種人六行伏惑。一諸外道。二內法中久修定行唯以六行伏諸現纏。三本性雖利暖等不熱暖等不就故不能起諦觀離欲還起六行伏惑起定或生上地。四大菩薩留惑未盡故起六行伏諸煩惱而發神通。又謂有學已斷欲等四地惑已。以世俗道伏五地惑能起滅定故。不還者亦起六行故。此論主舉無心定答前云何有學諸初二果不能伏惑得根本定。若得根本定應得滅定故。雖作此釋不順文相。此中雖

【現代漢語翻譯】 現代漢語譯本 初略解釋二門。第二個問題是：『此中包含幾種情況？』以下將廣泛辨析。前面已經提到，那些已經獲得作意（Manasikara，心理活動）的瑜伽師，已經進入了這種少分的樂於斷除（煩惱）的狀態。這總結了前面所說的，初修業者已經獲得了由定地所攝的少分七作意。他們樂於斷除煩惱，樂於證得涅槃（Nirvana，寂滅）。從這以後，初修業人只有兩條路可走。在廣泛辨析中，大的方面分為兩部分。首先，在本卷中辨析趣向出世間（Lokottara，超越世間）的道路。后一卷中，闡明趣向出世間的道路。前面一部分，首先簡略地辨析六門。第二部分，廣泛地辨析六門。前面簡略的部分，有四種往超世間發起加行（Prayoga，修行）。其中第四種人是指一切菩薩（Bodhisattva，覺有情），他們樂於在未來世證得大菩提（Mahabodhi，大覺悟），而不是在現在。基（窺基大師）說：『這說明菩薩追求的是未來的佛果（Buddha-phala，成佛的果實），而不是現在的法。』世間道（Laukika-marga，世俗的道路）雖然在現在進行加行，但它是在生死輪迴中成就眾生，因此是世間道的加行。女人如果心向佛果，那麼她所發起的加行就是出世間的。現在根據前面的意思，又有兩種情況：一是具縛，指所有的異生（Prthag-jana，凡夫）；二是不具縛，指所有的有學（Saiksa，還在學習的人）。 問題：『為什麼有學之人會趣向世間，發起加行呢？』解答：四種人中的第二種和第四種，從發心開始就已經去除了所有的『學』。他們能夠部分地降伏和修習惑業，因此被稱為『不具縛』。他們首先在欲界（Kama-dhatu，眾生居住的慾望界）中觀察到粗性等等。這就是簡略地辨析七作意，以及離欲和各種禪定。然後，依據靜慮（Dhyana，禪定）等等，簡略地辨析後面的四門。泰（可能指某種註釋）說：『有四種人通過六行來降伏惑業。一是外道（Tirthika，佛教以外的修行者）。二是在內法（Buddha-dharma，佛教）中長期修習禪定的人，他們僅僅用六行來降伏現行的煩惱。三是本性雖然聰慧，但暖位（Usma-gata，四加行位的第一個階段）等等不夠精進，因此不能發起諦觀（Satya-darsana，對真理的觀察），離欲之後又重新發起六行來降伏惑業，發起禪定或者生到更高的境界。四是大菩薩，他們保留一部分惑業沒有斷盡，因此發起六行來降伏各種煩惱，從而發起神通（Abhijnana，超自然能力）。』 又說，有學之人已經斷除了欲界等四地的惑業，用世俗道來降伏五地的惑業，能夠發起滅盡定（Nirodha-samapatti，一種高級禪定狀態）。不還者（Anagamin，三果阿羅漢）也會發起六行。這個論主用無心定（Asamjna-samapatti，無想定）來回答前面提出的問題：『為什麼有學之人的初果（Srotapanna，須陀洹）和二果（Sakrdagamin，斯陀含）不能降伏惑業，獲得根本定（Mula-dhyana，根本禪定）？如果他們獲得了根本定，就應該能夠獲得滅盡定。』雖然這樣解釋，但並不符合文意。這裡雖然...

【English Translation】 English version A preliminary explanation of the two doors. The second question is: 'How many types are included herein?' The following will be a broad analysis. Previously, it was mentioned that those yogis who have attained Manasikara (attention; mental activity) have entered this state of partially enjoying the cessation (of afflictions). This summarizes what was said earlier, that the initial practitioners have attained the partial seven Manasikara encompassed by the state of Samadhi (concentration). They delight in ceasing afflictions and delight in attaining Nirvana (liberation). From this point onward, initial practitioners have only two paths to follow. In the broad analysis, the major aspects are divided into two parts. First, this volume analyzes the path towards Lokottara (transcendence). The later volume clarifies the path towards Lokottara. The first part initially briefly analyzes the six doors. The second part broadly analyzes the six doors. The initial brief part has four types of initiating Prayoga (practice) to transcend the world. The fourth type refers to all Bodhisattvas (enlightenment beings) who delight in attaining Mahabodhi (great enlightenment) in the future, not in the present. Ji (Master Kuiji) says: 'This explains that Bodhisattvas pursue the future Buddha-phala (Buddha-fruit), not the present Dharma.' Although the Laukika-marga (worldly path) involves present practice, it accomplishes sentient beings within Samsara (cycle of rebirth), hence it is a worldly path practice. If a woman's mind is directed towards Buddhahood, then her initiated practice is transcendental. Now, according to the previous meaning, there are two types: one is bound, referring to all Prthag-jana (ordinary beings); the other is unbound, referring to all Saiksa (learners). Question: 'Why would a Saiksa pursue the world and initiate practice?' Answer: The second and fourth types among the four have already removed all 'learning' from the moment they initiate their aspiration. They can partially subdue and cultivate afflictions, hence they are called 'unbound.' They first observe grossness, etc., in the Kama-dhatu (desire realm). This is a brief analysis of the seven Manasikara, as well as detachment from desire and various Dhyana (meditative states). Tai (possibly referring to a commentary) says: 'There are four types of people who subdue afflictions through the six practices. One is the Tirthika (non-Buddhist practitioners). Two are those who have long cultivated Samadhi in the Buddha-dharma (Buddhist teachings), who only use the six practices to subdue present afflictions. Three are those who, although inherently intelligent, are not diligent enough in the Usma-gata (warmth stage) etc., and therefore cannot initiate Satya-darsana (insight into truth). After detaching from desire, they re-initiate the six practices to subdue afflictions, initiate Samadhi, or are born into higher realms. Four are great Bodhisattvas who retain some afflictions without completely eliminating them, and therefore initiate the six practices to subdue various afflictions, thereby initiating Abhijnana (supernatural powers).' It is also said that a Saiksa has already severed the afflictions of the four realms such as the desire realm, and uses the worldly path to subdue the afflictions of the five realms, and can initiate Nirodha-samapatti (cessation attainment). An Anagamin (non-returner) also initiates the six practices. The author of this treatise uses Asamjna-samapatti (non-perception attainment) to answer the previous question: 'Why can't the Srotapanna (stream-enterer) and Sakrdagamin (once-returner) of the Saiksa subdue afflictions and attain Mula-dhyana (fundamental Samadhi)? If they attain fundamental Samadhi, they should be able to attain Nirodha-samapatti.' Although this explanation is given, it does not conform to the meaning of the text. Here, although...

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明聲聞行法而總結現法樂住世間起加行者。故辨明大菩薩。為離欲界欲已下。第二廣辨六門。即為六段。初解七作意離欲。初明七種作意離欲界欲。二明七種作意離初慮已上乃至無所有處欲。前中先總標列。后別解釋。于中有四。一次第別釋七作意。二明作意轉時喜樂漸增乃至充滿住對治修果。三重釋作意作用差別。四明與四作意相攝。就初段中初釋了相作意。謂能了欲界粗相初靜慮靜相。基云。小乘中解六行皆須作。今大乘唯一行即得。不要具六行。於六行中隨作意一種也。順樂受處是貪依處。是想倒心倒依處者。景師等云。大乘就貪義說想倒及以心倒。故貪依處即是想倒。心倒依處也。順不苦樂受處是愚癡依處乃至是見倒依處者。因癡起見。故癡依處即是見倒依處。此中能緣名煩惱欲。所緣名事欲。尋伺欲共相中。云一切欲謂生等苦乃至求不得苦不言第八行苦者。基云。此中據世共知者說。世俗共知苦說不約勝義苦說。此勝義苦一切欲及諸事皆雖有。難知故不說也。今解廢總就別。故略不言。尋思諸欲粗品中。云猶如骨鎖乃至如樹端果者。此約八喻以明過。泰基等云。此中如骨鎖可惡。如凝。血肉無血凝為肉不實可惡。如草炬須臾滅。如一分炭火能燒山澤少分諸欲能滅眾多善根。余之如前。又解以身觸火便成重病

【現代漢語翻譯】 現代漢語譯本 爲了闡明聲聞的修行方法，並總結在現世獲得快樂和安住於世間的修行，所以要進一步辨明大菩薩的修行。爲了遠離欲界以下的慾望，接下來將廣泛地辨析六門，也就是分為六個段落。首先解釋七種作意以遠離慾望。先闡明七種作意以遠離欲界的慾望，然後闡明七種作意以遠離初禪以上乃至無所有處的慾望。在前面一部分中，先總括地標列，然後分別解釋。其中有四個部分：一是次第分別解釋七種作意；二是闡明作意轉變時，喜樂逐漸增加乃至充滿，安住于對治修行的結果；三是解釋作意的作用差別；四是闡明與四種作意相互攝持的關係。在第一段中，首先解釋了相作意，即能夠了解欲界的粗相和初禪的靜相。《瑜伽師地論》的根本解釋說：『小乘中解釋六行都需要作意，現在大乘中只要一種作意就可以得到，不需要具備六行，在六行中隨意作意一種就可以了。』順應樂受的地方是貪愛的依靠之處，是想倒、心倒的依靠之處。景師等人說：『大乘就貪愛的意義來說想倒以及心倒，所以貪愛的依靠之處就是想倒、心倒的依靠之處。』順應不苦不樂受的地方是愚癡的依靠之處，乃至是見倒的依靠之處。因為愚癡而產生邪見，所以愚癡的依靠之處就是見倒的依靠之處。這裡，能緣的是名為煩惱的慾望，所緣的是名為事物的慾望。尋伺慾望的共同相中說：『一切慾望指的是生等苦，乃至求不得苦。』沒有說第八種行苦的原因是，《瑜伽師地論》的根本解釋說：『這裡是根據世俗共知的情況來說的，世俗共知的苦才說，不根據勝義的苦來說。這種勝義的苦一切慾望以及諸事雖然都有，但難以知曉，所以不說。』現在解釋廢除總說而就別說，所以省略不說。尋思諸欲的粗品中說：『猶如骨鎖，乃至如樹端果。』這是用八個比喻來闡明過患。泰基等人說：『這裡，如骨鎖一樣可憎，如凝血肉一樣，沒有血凝結成肉，不真實可憎，如草炬一樣須臾熄滅，如一分炭火能燒山澤，少分的諸欲能滅眾多善根，其餘的如前所述。』又解釋說，用身體接觸火就會變成重病。

【English Translation】 English version To clarify the practice of the Śrāvakas (Hearers) [those who attain enlightenment through listening to the teachings], and to summarize the practice of dwelling happily in the present life and engaging in exertion in this world, hence, to further elucidate the Mahā-Bodhisattvas (Great Bodhisattvas). In order to be free from the desires of the Desire Realm and below, the following will extensively analyze the six doors, which is to say, it will be divided into six sections. First, explain the seven applications of mind (作意, zuòyì) to be free from desire. First, clarify the seven applications of mind to be free from the desires of the Desire Realm, and then clarify the seven applications of mind to be free from the desires of the First Dhyana (初慮, chū lǜ) [First Meditation] and above, up to the Realm of Nothingness (無所有處, wú suǒ yǒu chù). In the preceding part, first, generally list them, and then explain them separately. Among them, there are four parts: first, explain the seven applications of mind separately in order; second, clarify that when the application of mind transforms, joy and happiness gradually increase until they are full, dwelling in the result of the antidote practice; third, explain the differences in the functions of the application of mind; fourth, clarify the relationship of being encompassed by the four applications of mind. In the first section, first explain the application of mind of characteristics (了相作意, liǎo xiàng zuòyì), which is the ability to understand the coarse characteristics of the Desire Realm and the tranquil characteristics of the First Dhyana. The root explanation of the Yogācārabhūmi-śāstra (瑜伽師地論, Yújiā shī dì lùn) says: 'In the Śrāvakayāna (小乘, xiǎo chéng) [Smaller Vehicle], it is explained that all six practices require application of mind, but now in the Mahāyāna (大乘, dà chéng) [Great Vehicle], only one application of mind is sufficient to attain it, without needing to possess all six practices; among the six practices, apply the mind to any one of them is sufficient.' The place that accords with pleasant feeling is the place of reliance on greed, and is the place of reliance on the perverted perception (想倒, xiǎng dǎo) and the perverted mind (心倒, xīn dǎo). Master Jing and others say: 'The Mahāyāna speaks of perverted perception and perverted mind in terms of the meaning of greed, so the place of reliance on greed is the place of reliance on perverted perception and perverted mind.' The place that accords with neither painful nor pleasant feeling is the place of reliance on ignorance, and is even the place of reliance on perverted views (見倒, jiàn dǎo). Because of ignorance, wrong views arise, so the place of reliance on ignorance is the place of reliance on perverted views. Here, what is cognized is called desire of affliction (煩惱欲, fánnǎo yù), and what is cognized is called desire of things (事欲, shì yù). In the common characteristics of seeking and contemplating desires, it says: 'All desires refer to the suffering of birth, etc., and even the suffering of not obtaining what is sought.' The reason for not mentioning the eighth suffering of practice is that the root explanation of the Yogācārabhūmi-śāstra says: 'Here, it is spoken according to what is commonly known in the world; only suffering that is commonly known in the world is spoken of, not according to the ultimate meaning of suffering. Although all desires and things have this ultimate meaning of suffering, it is difficult to know, so it is not spoken of.' Now the explanation abandons the general and focuses on the specific, so it is omitted. In contemplating the coarse aspects of desires, it says: 'Like a skeleton, even like fruit at the end of a tree.' This uses eight metaphors to clarify the faults. Taiji and others say: 'Here, like a skeleton, it is detestable; like congealed blood and flesh, without blood, congealed into flesh, unreal and detestable; like a grass torch, it is extinguished in an instant; like a small piece of charcoal fire that can burn mountains and marshes, a small portion of desires can destroy many roots of goodness; the rest is as before.' It is also explained that touching fire with the body will result in serious illness.

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。不觸得中還成其樂。欲亦如之。又云如炭一分有火一分無火可厭惡也。此義不然。尋思欲粗理中。景判由大資糧大追求等是觀待道理。食能對治諸飢渴苦下明作用道理。又彼諸欲有至教量現量比量明證成道理。又彼諸欲從無始來下明法爾道理。今判第二作用道理。從又彼諸欲雖善生起雖善增長。乃至為除病故服雜穢藥文是也。余如前判。泰云。欲界內處有色根身粗重。不同色界細輕。養以段食。著以衣裳。或為他壞斷。或又死亡自然離散消滅性法。或復自身隨所生起種種苦惱常須對治。解遠離作意云。最初生起斷煩惱道者。基師釋。二作意不言斷惑。第三遠離能斷煩惱。故言最初斷道生。問曰。如秤兩頭低升時等。何故得了相色界心猶有欲界惑未殄。述曰。了相已前欲界聞思雖作厭欲未能隨順斷地獄惑。其了相勝解能順遠離斷地獄欲。故了相勝解雖不斷惑而惑不生。如初果人未離欲修而得未至。今時了相亦爾。未離下品惑等即得了相。了相起時雖惑不生。如善心生時噁心不起。非斷故不起。遠離作意斷故不起。初二作意猶故未斷于初二位中。若有間起欲惡。解后二作意中。基又釋云。解加行究竟作意云。由是因緣從欲界系乃至名加行究竟作意者。此中解六行伏惑不得上無間道證。故言暫時伏斷。此伏斷者若伏上心若

伏種子二俱須伏。何以故得知。解初二作意中雲。第二作意不為聞思間。惑雖不生以未伏上心未名無間道。至第三作意中伏種子上生現行果功能方名無間道。此有漏行為之。若無漏行要斷種子方名無間道。雖上心不生仍為方便道。今此亦然。伏上心為方便道伏種子為無間道。第七作意依此無間。由是因緣證入根本初靜慮定等者。此中論意第九解脫道居根本靜慮。前九無間道八解脫道皆在近分定中。此中二釋。一釋始從初靜慮乃至第三禪九無間九解脫或在近分中第九解脫或在根本定中。若四禪以上第九解脫道定在根本定中前八解脫九無間在近分中。所以者何。三靜慮以下根本有喜樂故。近分地中有舍故。根本地中若遊觀若斷惑皆無舍受以闇法故決定無有。喜樂明利故有。其近分中若斷惑若遊觀皆有舍明唯遊觀得有喜樂喜樂非斷惑時有。三靜慮以下有利鈍二人起無間解脫道。若利根人第九無間道居近分與舍相應。第九解脫道居根本定與喜樂相應。若鈍根人第九無間道居近分與舍相應。心鈍不能速疾入根本定與喜樂相應。其第九解脫道即居近分定與舍相應。今言第七作意入根本定者。即約利根人速疾能入根本與樂等相應。此第七作意取三靜慮。若居近分為解脫道即與舍受相應。若有根本定為解脫道與樂等相應。其第四靜慮以

【現代漢語翻譯】 現代漢語譯本 種子和現行二者都需要降伏。為什麼能知道這一點呢？在解釋最初的兩個作意時說：『第二個作意不能算是聞思的間斷。雖然惑不生起，但因為沒有降伏上心，所以不能稱為無間道。』到了第三個作意中，降伏種子，使之生起現行果的功能，才稱為無間道。這是針對有漏行來說的。如果是無漏行，要斷除種子才稱為無間道。雖然上心不生起，仍然是方便道。現在這裡也是這樣。降伏上心是方便道，降伏種子是無間道。第七作意依據這個無間，由於這樣的因緣，證入根本初靜慮定等。這裡論述的意思是，第九解脫道位於根本靜慮中，之前的九個無間道和八個解脫道都在近分定中。這裡有兩種解釋。一種解釋是，從初靜慮乃至第三禪，九個無間道和九個解脫道或者在近分中，第九個解脫道或者在根本定中。如果是四禪以上，第九個解脫道一定在根本定中，之前的八個解脫道和九個無間道在近分中。為什麼呢？因為三靜慮以下的根本定中有喜樂的緣故。近分地中有舍的緣故。根本地中，無論是遊觀還是斷惑，都沒有舍受，因為是闇法的緣故，所以決定沒有。喜樂明利，所以有。在近分中，無論是斷惑還是遊觀，都有舍，但只有遊觀才可能有喜樂，喜樂不是斷惑時有的。三靜慮以下，有利根和鈍根兩種人發起無間解脫道。如果是利根人，第九個無間道位於近分，與舍相應。第九個解脫道位於根本定，與喜樂相應。如果是鈍根人，第九個無間道位於近分，與舍相應。心鈍，不能快速進入根本定，與喜樂相應。那麼第九個解脫道就位於近分定，與舍相應。現在說第七作意進入根本定，就是指利根人能夠快速進入根本定，與樂等相應。這個第七作意取三靜慮。如果位於近分，作為解脫道，就與舍受相應。如果有根本定，作為解脫道，就與樂等相應。至於第四靜慮……

【English Translation】 English version Both the seed and the manifestation must be subdued. How is this known? In the explanation of the first two '作意' (zuo yi) [mental activities/attention], it says: 'The second '作意' (zuo yi) [mental activities/attention] does not interrupt hearing and thinking. Although afflictions do not arise, it is not called the '無間道' (wu jian dao) [path of immediate consequence] because the upper mind has not been subdued.' In the third '作意' (zuo yi) [mental activities/attention], subduing the seed, so that the function of producing the manifest fruit arises, is called the '無間道' (wu jian dao) [path of immediate consequence]. This is in reference to conditioned existence. If it is unconditioned existence, only when the seed is severed is it called the '無間道' (wu jian dao) [path of immediate consequence]. Although the upper mind does not arise, it is still the '方便道' (fang bian dao) [path of expedient means]. It is the same here. Subduing the upper mind is the '方便道' (fang bian dao) [path of expedient means], subduing the seed is the '無間道' (wu jian dao) [path of immediate consequence]. The seventh '作意' (zuo yi) [mental activities/attention] relies on this '無間' (wu jian) [immediate consequence]. Due to this condition, one enters the fundamental first '靜慮定' (jing lv ding) [dhyana concentration] and so on. The meaning of the treatise here is that the ninth '解脫道' (jie tuo dao) [path of liberation] resides in the fundamental '靜慮' (jing lv) [dhyana]. The previous nine '無間道' (wu jian dao) [paths of immediate consequence] and eight '解脫道' (jie tuo dao) [paths of liberation] are all in the '近分定' (jin fen ding) [access concentration]. There are two explanations here. One explanation is that from the first '靜慮' (jing lv) [dhyana] up to the third '禪' (chan) [dhyana], the nine '無間道' (wu jian dao) [paths of immediate consequence] and nine '解脫道' (jie tuo dao) [paths of liberation] are either in the '近分' (jin fen) [access concentration], or the ninth '解脫道' (jie tuo dao) [path of liberation] is in the fundamental '定' (ding) [concentration]. If it is the fourth '禪' (chan) [dhyana] or above, the ninth '解脫道' (jie tuo dao) [path of liberation] is definitely in the fundamental '定' (ding) [concentration], and the previous eight '解脫道' (jie tuo dao) [paths of liberation] and nine '無間道' (wu jian dao) [paths of immediate consequence] are in the '近分' (jin fen) [access concentration]. Why? Because the fundamental '定' (ding) [concentration] below the third '靜慮' (jing lv) [dhyana] has joy and pleasure. The '近分地' (jin fen di) [access concentration ground] has equanimity. In the fundamental ground, whether it is wandering contemplation or severing afflictions, there is no feeling of equanimity, because it is a dark dharma, so it is definitely not there. Joy and pleasure are clear and sharp, so they are there. In the '近分' (jin fen) [access concentration], whether it is severing afflictions or wandering contemplation, there is equanimity, but only wandering contemplation can have joy and pleasure; joy and pleasure are not present when severing afflictions. Below the third '靜慮' (jing lv) [dhyana], there are two types of people, sharp and dull, who initiate the '無間解脫道' (wu jian jie tuo dao) [path of immediate consequence and liberation]. If it is a sharp person, the ninth '無間道' (wu jian dao) [path of immediate consequence] resides in the '近分' (jin fen) [access concentration] and is associated with equanimity. The ninth '解脫道' (jie tuo dao) [path of liberation] resides in the fundamental '定' (ding) [concentration] and is associated with joy and pleasure. If it is a dull person, the ninth '無間道' (wu jian dao) [path of immediate consequence] resides in the '近分' (jin fen) [access concentration] and is associated with equanimity. The mind is dull and cannot quickly enter the fundamental '定' (ding) [concentration] and be associated with joy and pleasure. Then the ninth '解脫道' (jie tuo dao) [path of liberation] resides in the '近分定' (jin fen ding) [access concentration] and is associated with equanimity. Now, saying that the seventh '作意' (zuo yi) [mental activities/attention] enters the fundamental '定' (ding) [concentration] refers to a sharp person who can quickly enter the fundamental '定' (ding) [concentration] and be associated with pleasure and so on. This seventh '作意' (zuo yi) [mental activities/attention] takes the three '靜慮' (jing lv) [dhyanas]. If it resides in the '近分' (jin fen) [access concentration] as the '解脫道' (jie tuo dao) [path of liberation], it is associated with the feeling of equanimity. If there is fundamental '定' (ding) [concentration] as the '解脫道' (jie tuo dao) [path of liberation], it is associated with pleasure and so on. As for the fourth '靜慮' (jing lv) [dhyana]...

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上前八解脫九無間皆在近分中。若第九解脫中必在根本定中非居近分。此為勝義。又云。若不如是分別前九無間道八解脫居近分中。第九解脫道居根本定中。始從初靜慮乃至非想亦然。前義以何為證。若總解處不分別前六作意是近分第七是根本。但云無間解脫道處。且為證也。未見文以分別為妙。故后義即以此文為證。前處會此文如前利鈍人釋。至下空處中當廣釋。又于遠離攝樂作意現在轉時下。第二明四作意轉時喜樂充滿住對治果。問曰。七作意中何故但明此四有其適悅。解云。遠離攝樂加行究竟此三作意是無間道親除粗重故增適樂。加行究竟果作意雖非無間道正能斷惑。而是解脫初離欲究竟增適悅多。是故偏說。餘三作意中。前二是加行道。觀察作意是勝進道。不同前四。所以不論。又了相作意于所應斷下。第三重釋作意作用差別。了相作意了知欲惡應斷靜慮應得。觀察作意于知分齊離增上慢。餘五如文。泰云。小乘共許于未至定無喜樂受。今唯此論辨喜樂受。遠離攝樂斷初二品在未至定喜樂俱行。然舍所問故時時起。加行究竟俱行喜樂未遍身份亦興舍間。果時喜樂常相續起故不言時時。基云。如二十八云。前二皆加行道。今此唯以勝解為正加行者。今據勝上處及鄰近無間道處及不為聞思間處說。故唯說勝解為正

【現代漢語翻譯】 現代漢語譯本 前八解脫（prajna-vimoksha，智慧解脫）和九無間道（anantarya-marga，無間道）都在近分定（upacara-samadhi，接近根本定的禪定）中。如果第九解脫道（vimukti-marga，解脫道）一定在根本定（mula-samadhi，根本禪定）中，而不是在近分定中。這是勝義諦（paramartha-satya，究竟真理）。 又說，如果不這樣分別，那麼前九無間道和八解脫都在近分定中，第九解脫道在根本定中。從初禪（prathama-dhyana，第一禪）乃至非想非非想處定（naivasamjnanasamjnayatana，既非有想也非無想的境界）也是這樣。前一種說法用什麼來證明呢？如果總的解釋處所，不分別前六作意（manaskara，心理活動）是近分定，第七作意是根本定，只說無間解脫道處所，這也可以作為證明。沒有看到用分別來闡述的經文，所以後一種說法就用這段經文來證明。前一種說法會通這段經文，就像前面解釋利根人和鈍根人一樣。到下面的空處定（akasa-anantyayatana，空無邊處定）中應當廣泛解釋。 又在『遠離攝樂作意（viviktakama-samjna，遠離欲樂的作意）現在轉起時』下面，第二點說明四種作意轉起時喜樂充滿，安住于對治果（pratipaksa-phala，對治煩惱的果報）。問：七種作意中，為什麼只說明這四種作意有適悅（ananda，喜悅）呢？ 解釋說：遠離攝樂、加行究竟（prayoga-nistha，修行究竟）和此三種作意是無間道，親自去除粗重煩惱，所以增加適悅。加行究竟果作意（prayoga-nistha-phala-manaskara，修行究竟果作意）雖然不是無間道，但能真正斷惑，而且是解脫，最初遠離慾望的究竟，增加適悅很多，所以偏重說明。其餘三種作意中，前兩種是加行道（prayoga-marga，修行道），觀察作意（niriksana-manaskara，觀察作意）是勝進道（visesa-marga，殊勝精進道），不同於前四種，所以不討論。 又『了相作意（laksana-manaskara，了知相狀的作意）于所應斷』下面，第三點重新解釋作意的作用差別。了相作意了知欲界的惡應當斷除，靜慮（dhyana，禪定）應當獲得。觀察作意在於知曉分際，遠離增上慢（adhimana，未證言證的傲慢）。其餘五種作意如經文所說。 泰法師說：小乘（hinayana，小乘佛教）共同承認在未至定（anagamin，未到地定）中沒有喜樂受（sukha-duhkha-vedana，苦樂感受）。現在只有這部論辨析喜樂受。遠離攝樂斷除最初二品煩惱時，在未至定中喜樂同時生起。然而因為捨棄所問，所以時時生起。加行究竟時，喜樂同時生起，但未遍及全身，也間或生起舍受（upeksa-vedana，不苦不樂的感受）。果時喜樂常常相續生起，所以不說時時。 窺基法師說：如二十八云所說，前兩種都是加行道。現在這裡只以勝解（adhimoksa，殊勝的理解）作為真正的加行者，現在根據殊勝的處所和鄰近無間道處所，以及不被聽聞思惟間斷的處所來說，所以只說勝解是真正的加行。

【English Translation】 English version The first eight prajna-vimokshas (wisdom liberations) and the nine anantarya-margas (paths of immediate consequence) are all in upacara-samadhi (access concentration). If the ninth vimukti-marga (path of liberation) is definitely in mula-samadhi (fundamental concentration), it is not in upacara-samadhi. This is paramartha-satya (ultimate truth). It is also said that if it is not distinguished in this way, then the first nine anantarya-margas and the eight prajna-vimokshas are in upacara-samadhi, and the ninth vimukti-marga is in mula-samadhi. It is the same from the first dhyana (absorption) up to naivasamjnanasamjnayatana (neither perception nor non-perception). What is the proof for the former view? If the place is generally explained without distinguishing that the first six manaskaras (mental activities) are upacara-samadhi and the seventh is mula-samadhi, only the place of the anantarya-vimukti-marga is mentioned, this can also be taken as proof. No text has been seen that elaborates with distinctions, so the latter view uses this text as proof. The former view reconciles this text like the previous explanation of people with sharp and dull faculties. It should be extensively explained in the section on akasa-anantyayatana (sphere of infinite space) below. Also, below 'when viviktakama-samjna (perception of detachment from desires) is currently arising', the second point explains that when the four manaskaras arise, joy and happiness are full, and they abide in pratipaksa-phala (the result of counteracting afflictions). Question: Among the seven manaskaras, why is it only explained that these four have ananda (delight)? The explanation is: viviktakama, prayoga-nistha (ultimate practice), and these three manaskaras are anantarya-margas, personally removing coarse afflictions, so they increase ananda. Although prayoga-nistha-phala-manaskara (manaskara of the result of ultimate practice) is not an anantarya-marga, it can truly cut off afflictions, and it is liberation, the ultimate initial detachment from desires, increasing ananda greatly, so it is emphasized. Among the remaining three manaskaras, the first two are prayoga-margas (paths of practice), and niriksana-manaskara (perception of observation) is a visesa-marga (path of special progress), which is different from the previous four, so it is not discussed. Also, below 'laksana-manaskara (perception of characteristics) regarding what should be abandoned', the third point re-explains the difference in the function of manaskaras. Laksana-manaskara knows that the evils of the desire realm should be abandoned, and dhyana (meditative absorption) should be attained. Niriksana-manaskara is about knowing the boundaries and staying away from adhimana (exaggerated conceit). The remaining five manaskaras are as the text says. Master Tai said: The hinayana (small vehicle) commonly acknowledges that there is no sukha-duhkha-vedana (feeling of pleasure and pain) in anagamin (the state of non-returning). Now only this treatise distinguishes sukha-duhkha-vedana. When viviktakama cuts off the first two categories of afflictions, sukha and ananda arise simultaneously in anagamin. However, because the question is abandoned, it arises from time to time. At the time of prayoga-nistha, sukha and ananda arise simultaneously, but they do not pervade the whole body, and upeksa-vedana (feeling of equanimity) also arises intermittently. At the time of the result, sukha and ananda constantly arise continuously, so it is not said 'from time to time'. Master Kuiji said: As the twenty-eighth verse says, the first two are both prayoga-margas. Now here, only adhimoksa (superior understanding) is taken as the true practitioner. Now, according to the superior place and the place near the anantarya-marga, and the place that is not interrupted by hearing and thinking, it is said that only adhimoksa is the true practice.

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加行。前二十八約實為論。勝了相亦是加行。又解。此正發加行未必簡了相非加行道。以勝解鄰近分勝故。說定正發加行。且說勝解為正加行不遮了相。據實無違。又何故斷上品說不言離增上慢。又不于第三品斷後說離增上慢。而於中下斷後說離增上慢。義曰。前六品惑粗易知。后三品惑細難了。斷前上中品惑說不知下品惑在。乃起增上慢謂九品並盡已修證得根本定。今離此慢。故於斷中品惑后說離增上慢非上品復說離。又若了相作意下。第四將六作意與四作意及厭斷二治相攝。基法師解。今此中意與三十作意攝及四對治相攝。四十作意如前第十一卷釋。今云了相作意若勝解作意總名隨順作意厭壞對治俱行者。隨順作意於四十中當二十五所作意。隨順作意厭壞所緣順斷煩惱故。前二作意是隨順故又若遠離作意加行究竟作意名對治作意斷對治俱行者。對治作意當二十六。對治作意者。謂由此故正舍諸惑。為此二無間道故。故對治作意收。又攝樂作意名對治作意及順清凈作意者。順清凈作意者。當二十七。順清凈作意者。謂修六隨念即唸佛等。若攝樂作意斷中品惑故名對治作意。以明緣六念修別樂觀清凈涅槃佛等亦名清凈。別緣此故不共遠離等一處明。又前遠離等不收順清凈作意故。此同收。問曰。何故此中不收四對治。

【現代漢語翻譯】 現代漢語譯本： 加行。前面二十八個『約』實際上是論述。『勝了相』也是加行。另一種解釋是：這裡所說的『正發加行』，不一定排除『了相』不是加行道。因為『勝解』鄰近『分勝』的緣故，所以說『定正發加行』。而且說『勝解』是『正加行』，並不妨礙『了相』。實際上沒有衝突。又為什麼斷除上品煩惱后，說不脫離增上慢，不在第三品斷除后說脫離增上慢，而要在中下品斷除后說脫離增上慢呢？意思是說，前六品的迷惑粗顯容易察覺，后三品的迷惑細微難以瞭解。斷除前面上中品迷惑后，說不知道下品迷惑存在，於是產生增上慢，認為九品煩惱都已經斷盡，已經修證得到根本定。現在脫離這種慢心。所以在斷除中品迷惑后，說脫離增上慢，而不是上品斷除後重復說脫離。又如果『了相作意』等以下，第四個將六作意與四作意以及厭斷二治相攝。基法師解釋說，現在這裡的意思與三十作意相攝，以及與四對治相攝。四十作意如前面第十一卷所解釋的。現在說『了相作意』，如果『勝解作意』總名為『隨順作意』，與『厭壞對治』同時進行。『隨順作意』在四十種作意中，相當於二十五種所作意。『隨順作意』厭壞所緣，順於斷除煩惱的緣故。前面兩種作意是隨順的緣故。又如果『遠離作意』、『加行究竟作意』名為『對治作意』，與『斷對治』同時進行。『對治作意』相當於二十六種。『對治作意』是指，因為這個緣故，真正捨棄各種迷惑。因為這是兩種無間道（anantarya-marga）的緣故。所以『對治作意』收攝。又『攝樂作意』名為『對治作意』，以及『順清凈作意』。『順清凈作意』相當於二十七種。『順清凈作意』是指，修習六隨念，即唸佛等。如果『攝樂作意』斷除中品迷惑，所以名為『對治作意』。用來說明緣於六念，修習特別的樂觀清凈涅槃佛等，也名為清凈。特別緣于這個緣故，不共同遠離等在一處說明。又前面的遠離等不收攝『順清凈作意』的緣故，這裡一同收攝。問：為什麼這裡不收攝四對治？

【English Translation】 English version: Preliminary practice. The preceding twenty-eight 'agreements' are actually treatises. 'Superior aspect' is also preliminary practice. Another explanation is: the 'truly arising preliminary practice' mentioned here does not necessarily exclude 'aspect' from being a path of preliminary practice. Because 'superior understanding' is close to 'superior division', it is said to be 'fixed truly arising preliminary practice'. Moreover, saying that 'superior understanding' is 'true preliminary practice' does not hinder 'aspect'. In reality, there is no conflict. Furthermore, why is it said not to be free from conceit after cutting off the superior afflictions, and not said to be free from conceit after cutting off in the third chapter, but said to be free from conceit after cutting off in the middle and lower chapters? The meaning is that the delusions of the first six chapters are coarse and easy to perceive, while the delusions of the last three chapters are subtle and difficult to understand. After cutting off the superior and middle afflictions in the previous chapters, it is said that the existence of the lower afflictions is not known, and thus conceit arises, thinking that the nine afflictions have been completely cut off and that the fundamental samadhi (dhyana) has been attained. Now, free from this conceit. Therefore, after cutting off the middle afflictions, it is said to be free from conceit, rather than repeating it after cutting off the superior afflictions. Moreover, if 'aspectual attention' and so on below, the fourth combines the six attentions with the four attentions and the two cures of aversion and cessation. Master Ji explains that the meaning here is combined with the thirty attentions and the four antidotes. The forty attentions are as explained in the previous eleventh volume. Now it is said that 'aspectual attention', if 'superior understanding attention' is generally called 'compliant attention', it proceeds simultaneously with 'aversion and destruction antidote'. 'Compliant attention' corresponds to twenty-five of the forty attentions. 'Compliant attention' aversively destroys the object, in accordance with the cause of cutting off afflictions. The previous two attentions are compliant. Moreover, if 'distancing attention' and 'practice completion attention' are called 'antidote attention', it proceeds simultaneously with 'cessation antidote'. 'Antidote attention' corresponds to twenty-six. 'Antidote attention' refers to truly abandoning various delusions because of this. Because this is the cause of the two immediate paths (anantarya-marga). Therefore, 'antidote attention' is included. Moreover, 'joyful attention' is called 'antidote attention', as well as 'purification-following attention'. 'Purification-following attention' corresponds to twenty-seven. 'Purification-following attention' refers to cultivating the six recollections, namely, recollection of the Buddha (Buddhanusmriti), etc. If 'joyful attention' cuts off the middle afflictions, it is called 'antidote attention'. It is used to explain that contemplating the six recollections, cultivating particularly optimistic pure Nirvana (Nirvana), Buddha (Buddha), etc., is also called pure. Because of particularly focusing on this, non-common distancing, etc., are explained in one place. Moreover, the previous distancing, etc., do not include 'purification-following attention', so it is included here together. Question: Why are the four antidotes not included here?

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義曰。影顯故。此說斷惑唯遠離應知是對治。若爾何故不言俱行。義曰。對治是慧作意是意。前文又收對治。意與慧俱行名俱行。今此中唯明作意不明對治。無慧故不言俱行。又若觀察作意名順觀察作意者。當二十八作意。順觀察作意者。謂觀諸煩惱斷與未斷惑觀先所證諸法道理。此望前亦是遠分持對治等。今略不言。望前遠離是彼進道故名遠分對治。望攝樂作意是解脫道故是持對治。今以從攝樂后明故不言對治相收。前已不相收故。又云。如是其餘四種作意當知攝入六作意中謂隨順作意等者。義曰。四作意是七作意外故名余。此四作意是四十作意中作意。今收入七作意中六故。故言攝入六作意中。問曰。何故此中不明第七作意相收等。答曰。第七作意是果。此四作意及前六皆因。因可相攝非果。故不收第七作意。此中以七攝四十。故唯但攝四。彼第十一下文以四十攝七。即七中有四十作意攝盡義。今以七攝四十非四十攝七。故不盡不收有不同。勘之。自下第二明七作意離初靜慮已上乃至無所有處欲。于中分三。一舉初定總類上地皆有七作意。二若於有尋有伺已下。別解依上離下有七作意。三又彼粗相下。明以六事尋思二種粗相。就別解中。已證入已得者此有兩解。一云身在欲界入初定故名已證入。生彼地故名已得。

【現代漢語翻譯】 現代漢語譯本： 解釋說：因為（作意的）影像顯現的緣故。這種說法表明斷除迷惑，只有遠離（煩惱）才應被認為是真正的對治。如果這樣，為什麼不說（作意和智慧）同時進行呢？解釋說：對治是智慧，作意是意念。前面的經文已經包含了對治，意念和智慧同時進行，所以稱為『俱行』。現在這裡只說明作意，沒有說明對治，因為沒有智慧，所以不說『俱行』。另外，如果觀察的作意稱為『隨順觀察作意』，那麼就有二十八種作意。『順觀察作意』是指觀察諸煩惱是斷了還是未斷，觀察先前所證悟的諸法道理。這相對於前面的（作意）來說，也是遠離（煩惱）的一部分，是保持對治等等。現在簡略地不說。相對於前面的遠離（煩惱），這是進入（解脫）之道的進步，所以稱為『遠分對治』。相對於攝樂作意，這是解脫之道，所以是『持對治』。現在因為是從攝樂作意之後說明，所以不說對治的相互包含。前面的（作意）已經不相互包含了。又說：『像這樣，其餘四種作意應當知道包含在六種作意中，即隨順作意等。』解釋說：這四種作意是七種作意之外的，所以稱為『其餘』。這四種作意是四十種作意中的作意。現在收入七種作意中的六種，所以說『包含在六種作意中』。問：為什麼這裡沒有說明第七種作意的相互包含等等？答：第七種作意是果，這四種作意和前面的六種都是因。因可以相互包含，果不能。所以不包含第七種作意。這裡是用七種作意來包含四十種作意，所以只包含四種。第十一（品）的下文是用四十種作意來包含七種作意，即七種作意中包含了四十種作意全部的含義。現在是用七種作意來包含四十種作意，而不是用四十種作意來包含七種作意，所以不完全，不包含，有所不同。仔細考察。從下面第二部分開始，說明七種作意離開初禪以上，乃至無所有處（Akincannyayatana）的慾望。其中分為三部分：一是舉出初禪的總類，說明上地都有七種作意。二是如果是有尋有伺（Vitakka-vicara）以下，分別解釋依靠上地，離開下地，有七種作意。三是又在『彼粗相』下，說明用六種事物尋思兩種粗相。在分別解釋中，『已經證入，已經獲得』，這裡有兩種解釋。一種說法是，身體在欲界（Kama-dhatu），進入初禪，所以稱為『已經證入』。生於彼地，所以稱為『已經獲得』。

【English Translation】 English version: It is explained: Because the image of (the mental activity) appears. This statement indicates that the elimination of delusion, only by distancing oneself (from afflictions), should be considered the true antidote (Pratipaksa). If so, why not say that (mental activity and wisdom) occur simultaneously? It is explained: The antidote is wisdom, and mental activity is thought. The previous text already included the antidote; thought and wisdom occur simultaneously, so it is called 'simultaneous occurrence'. Now, this only explains mental activity, not the antidote, because there is no wisdom, so it is not said to be 'simultaneous occurrence'. Furthermore, if the mental activity of observation is called 'following observation mental activity', then there are twenty-eight mental activities. 'Following observation mental activity' refers to observing whether afflictions have been eliminated or not, and observing the principles of the Dharmas previously realized. This, relative to the previous (mental activity), is also a part of distancing oneself (from afflictions), maintaining the antidote, and so on. Now, it is briefly not mentioned. Relative to the previous distancing (from afflictions), this is progress on the path to (liberation), so it is called 'distant part antidote'. Relative to the mental activity of embracing joy, this is the path to liberation, so it is 'holding the antidote'. Now, because it is explained after the mental activity of embracing joy, the mutual inclusion of antidotes is not mentioned. The previous (mental activities) were already not mutually inclusive. It is also said: 'Like this, the remaining four types of mental activity should be known to be included in the six types of mental activity, namely, following mental activity, etc.' It is explained: These four types of mental activity are outside the seven types of mental activity, so they are called 'remaining'. These four types of mental activity are mental activities within the forty types of mental activity. Now, they are included in six of the seven types of mental activity, so it is said 'included in the six types of mental activity'. Question: Why is the mutual inclusion of the seventh type of mental activity not explained here, etc.? Answer: The seventh type of mental activity is the result, and these four types of mental activity and the previous six are all causes. Causes can be mutually inclusive, but results cannot. Therefore, the seventh type of mental activity is not included. Here, the seven types of mental activity are used to include the forty types of mental activity, so only four types are included. The following text in the eleventh (chapter) uses the forty types of mental activity to include the seven types of mental activity, meaning that the seven types of mental activity include all the meanings of the forty types of mental activity. Now, the seven types of mental activity are used to include the forty types of mental activity, not the forty types of mental activity to include the seven types of mental activity, so it is incomplete, not inclusive, and there is a difference. Examine it carefully. Starting from the second part below, it explains the seven types of mental activity leaving the desire of the first Dhyana (meditative absorption) and above, up to the Akincannyayatana (the sphere of nothingness). It is divided into three parts: First, it lists the general categories of the first Dhyana, explaining that the upper realms all have seven types of mental activity. Second, if it is Vitakka-vicara (initial application and sustained application of thought) and below, it separately explains that relying on the upper realm and leaving the lower realm, there are seven types of mental activity. Third, under 'those coarse aspects', it explains using six things to contemplate the two coarse aspects. In the separate explanation, 'already entered, already obtained', there are two explanations here. One explanation is that the body is in the Kama-dhatu (desire realm), entering the first Dhyana, so it is called 'already entered'. Born in that realm, so it is called 'already obtained'.

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二云正在定故名證入。雖不入而得故名已得。若在定地乃至是名為伺者。景雲。此尋伺行既有粗細不得俱生。八正道中正思惟是尋。尋以思及慧為性。正見亦是慧。一念中無二慧並。俱可義說為二。亦可正思惟以思為性。正見以慧為性。別體並生。泰云。名言能詮法。意能分別法。尋俱粗意亦能分別法。分別法義似若名言故名意言。又解。言是思惟言非是語言。意興思性名言俱行故名意言。基云。名自言法名。體是粗。意尋能思諸法似於名言。故言意言性也。又言說名是言名。思惟名意名。尋是思惟名故。故名意言也。小乘尋伺與根本相應。有人云。今大乘不爾。尋伺唯在方便者。不然。余處又云定中無尋伺。無發語言尋伺。非無細尋伺。又無五支根本靜慮立支故也。又正了知如是尋伺是心法性等者。但解尋伺是心所性與心並生。不解尋伺自得相應。依內而生外處所攝者。依內根而生體是法塵。外處所攝。又正了知如是尋伺三世所攝從因緣生乃至隨逐諸欲等者。觀初靜慮尋伺散動不靜隨逐諸欲及離生喜樂少分攝。第三文中雲。苦住增上者。泰云。下地有情所住五蘊及以四蘊苦增上故名為苦住。基云。謂下地住于苦增上也。複次此中離欲者下第二廣辨八定。于中初解八定。后約靜慮及與無色相對辨異。前中初釋初靜慮中

離欲惡不善法有尋有伺離生喜樂入靜慮具足安住。二欲二離者。貪名煩惱欲。五塵名事欲。對治起時與不貪俱名相應離。厭背五塵名境界離。所言離者謂已獲得加行究竟作意故者。得第九無間故。能離諸不善法。故名為離。所言生者由此為因緣無間所生故言離生者。由得第九無間道離欲惡盡。從此無間得彼加行究竟果作意。俱時有喜樂生。言喜樂者謂已獲得所希求義故等者。景雲。樂是喜受非倚數也。謂此喜受令身適悅名樂。基云。此據利根第九解脫道。是入根本靜慮人。故言生喜樂。若鈍根人第九解脫道居近分定已后。方能入根本起生喜樂。乃至七日七夜能正安住者。基云。明入定能至七日夜安住也。何故不言多時唯言七日等者。謂欲界中段食絕七日故。若過七日出定已其身即壞。故不得經多時。又且得爾所而方入滅定不廢多年月也。若過七日已出定其身即壞。若七日內出定其身不壞。今約不壞時為論但言七日。問曰。過七日已入滅定。若爾出定應死。義曰。不然。多時入定定力持故不死。今亦出定即入有心定故亦不死。問曰。亦出滅定。滅定不持力故身為壞不壞耶。答曰壞。次解第二靜慮中。內等凈者。小論是信。得第二定時信知定地一切煩惱悉皆可離。故信明顯。今大乘中用舍念正知離尋伺亂名內等凈。又以喜

【現代漢語翻譯】 現代漢語譯本 離欲、惡不善法，伴隨著尋（vitarka，粗略的思考）和伺（vicara，精細的檢查），從遠離（viveka）中產生喜（pīti）和樂（sukha），進入並安住于禪定（dhyāna）。 『二欲二離』指的是什麼呢？貪圖名聲是煩惱欲，五種感官對像（色、聲、香、味、觸）是事物慾。當對治（pratipaksa）生起時，與不貪婪的心所（caitasika）同時生起，這被稱為『相應離』。厭惡背離五種感官對象，這被稱為『境界離』。 所說的『離』，是指已經獲得加行（prayoga）和究竟作意（paramārtha-manaskāra）的緣故。獲得第九無間道（anavacchinna-mārga）的緣故，能夠遠離各種不善法，因此稱為『離』。所說的『生』，是指由此為因緣，無間地產生，所以說是『離生』。由於獲得第九無間道，遠離慾望和惡念，從此無間地獲得那加行究竟果作意，同時有喜樂產生。所說的『喜樂』，是指已經獲得所希望的意義的緣故等等。景雲說，樂是喜受，並非倚數。意思是說，這種喜受使身體感到舒適愉悅，稱為樂。基云說，這是根據利根者在第九解脫道（vimoksha-mārga）中，是進入根本靜慮（mūla-dhyāna）的人，所以說產生喜樂。如果是鈍根者，在第九解脫道中，處於近分定（upacāra-samādhi）之後，才能進入根本靜慮，生起喜樂。乃至七日七夜能夠正確安住。 基云說，這說明入定能夠達到七日夜安住。為什麼不說更多時間，只說七日等等呢？因為在欲界（kāmadhātu）中，段食（kabaliṃkārāhāra）斷絕七日。如果超過七日出定，他的身體就會壞掉。所以不能經過更多時間。又且只能得到這麼多，然後才能進入滅盡定（nirodha-samāpatti），不耽誤多年月。如果超過七日已經出定，他的身體就會壞掉。如果在七日內出定，他的身體不會壞掉。現在就以不壞的時候為論，只說七日。問：超過七日已經進入滅盡定，如果是這樣，出定應該死亡。 義曰：不是這樣的。長時間入定，因為定力的維持，所以不會死亡。現在也是出定后立即進入有心定（saṃjñā-vedayita-nirodha），所以也不會死亡。問：也出滅盡定，滅盡定沒有維持的力量，所以身體是壞還是不壞呢？答：壞。 接下來解釋第二靜慮（dvitīya-dhyāna）中的『內等凈』。小論說是信（śraddhā）。獲得第二禪定時，相信知道定地一切煩惱都可以遠離，所以信明顯。現在大乘（mahāyāna）中用舍念（upekṣā-smṛti）和正知（samprajanya）來遠離尋伺的擾亂，稱為內等凈。又以喜

【English Translation】 English version Detached from desires, unwholesome dharmas, with vitarka (initial application of thought) and vicara (sustained application of thought), born of detachment is joy (pīti) and pleasure (sukha), entering and abiding in the dhyāna (meditative absorption). What are the 'two desires and two detachments'? Craving for fame is the desire of affliction (klesha-kama). The five sense objects (rupa, shabda, gandha, rasa, sparshtavya) are the desire of things (vastu-kama). When the antidote (pratipaksa) arises, co-occurring with non-greed, this is called 'associated detachment' (samprayukta-viveka). Aversion to the five sense objects is called 'object detachment' (alambana-viveka). The 'detachment' spoken of refers to having already attained the application (prayoga) and ultimate attention (paramārtha-manaskāra). Because of attaining the ninth uninterrupted path (anavacchinna-mārga), one is able to detach from all unwholesome dharmas, therefore it is called 'detachment'. The 'born' spoken of refers to being born uninterruptedly because of this as a cause and condition, therefore it is said to be 'born of detachment'. Because of attaining the ninth uninterrupted path, one detaches from desires and evil thoughts, and from this uninterruptedly attains that application's ultimate fruit of attention, and simultaneously joy and pleasure arise. The 'joy and pleasure' spoken of refers to having already attained the desired meaning, and so on. Jingyun said that pleasure is the feeling of joy, not a number to rely on. It means that this feeling of joy makes the body feel comfortable and pleasant, and is called pleasure. Jiyun said that this is according to those with sharp faculties, in the ninth path of liberation (vimoksha-mārga), who are people entering the fundamental dhyāna (mūla-dhyāna), therefore it is said that joy and pleasure arise. If it is a person with dull faculties, in the ninth path of liberation, after being in the access concentration (upacāra-samādhi), they can then enter the fundamental dhyāna and generate joy and pleasure. Up to seven days and seven nights, one can abide correctly. Jiyun said that this explains that entering samadhi can reach abiding for seven days and nights. Why not say more time, but only say seven days, and so on? Because in the desire realm (kāmadhātu), coarse food (kabaliṃkārāhāra) is cut off for seven days. If one exits samadhi after more than seven days, their body will decay. Therefore, one cannot pass more time. Moreover, one can only attain this much, and then enter cessation samadhi (nirodha-samāpatti), without delaying many years and months. If one has already exited samadhi after more than seven days, their body will decay. If one exits samadhi within seven days, their body will not decay. Now, we are discussing the time when it does not decay, so we only say seven days. Question: If one has already entered cessation samadhi after more than seven days, then if this is the case, exiting samadhi should result in death. Yi said: It is not like that. Entering samadhi for a long time, because of the sustaining power of samadhi, one will not die. Now, also, after exiting samadhi, one immediately enters a samadhi with mind (saṃjñā-vedayita-nirodha), so one will also not die. Question: Also exiting cessation samadhi, cessation samadhi does not have the power to sustain, so is the body decaying or not decaying? Answer: Decaying. Next, explaining 'inner purity' (adhyātma-sampasādana) in the second dhyāna (dvitīya-dhyāna). The Lesser Treatise says it is faith (śraddhā). When attaining the second dhyāna, one believes and knows that all afflictions in the dhyāna ground can be detached from, therefore faith is clear. Now, in the Mahayana (mahāyāna), using equanimity-mindfulness (upekṣā-smṛti) and clear comprehension (samprajanya) to detach from the disturbance of vitarka and vicara is called inner purity. Also, with joy

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心動踴不靜不得舍念正知之名。二十七中有文。定生者。此與初靜慮異。彼名離生此名定生。彼得初離欲界系名離生。此約先已得定故故言定生。言喜樂者謂已獲得所希求義等者。本初二定樂俱是喜受。義分為二。若令賴耶適悅邊名樂。令意識適悅邊名喜。先求喜樂修第二定。今時獲得所希求義。泰云。詳此論旨尋伺唯在方便定。故初定根本與未至定尋伺間起。今得第二定時方便亦無尋伺。故言超過。從初根本定無間而生二定方便故名定生。解第三靜慮中。舍念正知皆治于喜。不同小論正知防當地樂。泰云。初二定中並無離喜樂及令意識聚無分別樂。雖有舍受而與喜尋伺間起非無間舍。基云。第三靜慮已下無如此樂及無間舍者。已下有樂。體是喜。適悅身心為異。今第三靜慮中適悅心亦名樂。以樂極故。故言下地無是樂。下地內中雖有舍不別顯名。又有間故非無間舍。故言無。非有間舍亦無名無舍也。解第四靜慮中。云複次此中對治種類勢相似故乃至令不出離第三靜慮地中勝樂等者。此釋經中解下三靜慮悉有分別能對治支。于彼第四靜慮地但解對治作用能離苦樂不出對治之體。以與第三靜慮對治種類勢相似故略不說。下出相似對治之相。所謂舍念正知。此是第三靜慮地勝進分中舍念正知。厭自地樂求第四不苦不樂定。

【現代漢語翻譯】 現代漢語譯本 『心動踴不靜不得舍念正知』指的是無法捨棄念頭，無法達到正知，因為心還在動搖和興奮之中。二十七中有這樣的說法：『定生』，這與初禪（初靜慮）不同。初禪名為『離生』，而此（二禪）名為『定生』。初禪是最初離開欲界繫縛而得名『離生』，而此（二禪）是基於先前已經獲得禪定的基礎上，所以稱為『定生』。『喜樂』指的是已經獲得所希望的意義等等。最初和第二禪的樂都屬於喜受，但從意義上可以分為兩種：使阿賴耶識感到舒適愉悅的稱為『樂』，使意識感到舒適愉悅的稱為『喜』。先追求喜樂，然後修習第二禪。現在（修習者）獲得了所希望的意義。泰法師說：『詳細考察此論的宗旨，尋伺只存在於方便定中。』因此，初禪的根本定與未至定之間會間斷地生起尋伺。現在得到第二禪時，方便定中也沒有尋伺了，所以說『超過』。從初禪根本定無間斷地生起二禪的方便定，所以名為『定生』。 解釋第三靜慮時，『舍念正知』都是爲了對治喜。這與小乘論典中正知是爲了防止當地的樂不同。泰法師說：『初禪和二禪中都沒有離開喜樂以及使意識聚集而沒有分別的樂。』雖然有舍受，但與喜和尋伺間斷地生起，並非無間斷的舍。窺基法師說：『第三靜慮以下沒有這樣的樂以及無間斷的舍。』第三靜慮以下有樂，其體是喜。使身心感到舒適愉悅是不同的。現在第三靜慮中，使心感到舒適愉悅也稱為樂，因為樂到了極致。所以說下地沒有這樣的樂。下地（指初禪和二禪）中雖然有舍，但不特別顯明其名稱。而且因為有間斷，所以不是無間斷的舍，因此說『無』。並非有間斷的舍也無名稱，所以說無舍。 解釋第四靜慮時，說『而且，這裡（第四靜慮）對治的種類和勢力相似，乃至使（行者）不從第三靜慮地中出離勝樂等等』。這是解釋經文中說下三靜慮都有分別，能夠對治（煩惱）的支分。在第四靜慮地中，只解釋了對治的作用，能夠離開苦樂，而不說對治的體性，因為與第三靜慮對治的種類和勢力相似，所以省略不說。下面列出相似對治的相狀，也就是舍念正知。這是第三靜慮地勝進分中的舍念正知，（行者）厭惡自地的樂，而追求第四禪的不苦不樂定。 English version 'Heart agitated, leaping, not still, unable to relinquish, the name of mindfulness and correct knowledge.' The twenty-seventh contains the statement: 'Born of Samadhi (定生).' This is different from the first Dhyana (初靜慮). That is named 'Born of Detachment (離生),' this is named 'Born of Samadhi.' That (first Dhyana) is initially detached from the desire realm and is named 'Born of Detachment.' This (second Dhyana) is based on having already attained Samadhi, hence it is called 'Born of Samadhi.' 'Joy and Bliss (喜樂)' refers to having already obtained the desired meaning, etc. The bliss in the initial and second Dhyanas are both feelings of joy, but they are divided into two in meaning. That which makes the Alaya-vijnana (阿賴耶識) comfortable and pleased is called 'Bliss (樂),' that which makes the consciousness comfortable and pleased is called 'Joy (喜).' First seek joy and bliss, then cultivate the second Dhyana. Now (the practitioner) obtains the desired meaning. Master Tai said: 'Examining the purport of this treatise, investigation and analysis (尋伺) only exist in the provisional Samadhi. Therefore, investigation and analysis intermittently arise between the fundamental Samadhi of the first Dhyana and the pre-Dhyana. Now, when the second Dhyana is attained, there is no investigation and analysis even in the provisional Samadhi, hence it is said 'surpasses.' The provisional Samadhi of the second Dhyana arises without interruption from the fundamental Samadhi of the first Dhyana, hence it is named 'Born of Samadhi.' Explaining the third Dhyana, 'equanimity, mindfulness, and correct knowledge (舍念正知)' are all for counteracting joy. This is different from the lesser treatises where correct knowledge is for preventing the bliss of that location. Master Tai said: 'In the first and second Dhyanas, there is neither detachment from joy and bliss nor the bliss of non-discriminating gathering of consciousness.' Although there is the feeling of equanimity, it arises intermittently with joy and investigation and analysis, it is not uninterrupted equanimity. Master Kuiji said: 'Below the third Dhyana, there is no such bliss and uninterrupted equanimity.' Below the third Dhyana, there is bliss, its essence is joy. Making the body and mind comfortable and pleased is different. Now, in the third Dhyana, making the mind comfortable and pleased is also called bliss, because the bliss is extreme. Therefore, it is said that the lower realms do not have such bliss. Although there is equanimity in the lower realms (referring to the first and second Dhyanas), its name is not particularly manifested. Moreover, because there is interruption, it is not uninterrupted equanimity, hence it is said 'none.' It is not that there is interrupted equanimity, but there is no name for it, so it is said no equanimity. Explaining the fourth Dhyana, it says 'Moreover, here (in the fourth Dhyana), the types and forces of the antidotes are similar, even to the point of preventing (the practitioner) from departing from the superior bliss in the third Dhyana, etc.' This is explaining that the sutras say that the lower three Dhyanas all have distinctions and can counteract (afflictions). In the fourth Dhyana, only the function of the antidote is explained, which is the ability to depart from suffering and bliss, but the nature of the antidote is not discussed, because the types and forces of the antidotes are similar to those in the third Dhyana, so it is omitted. Below are listed the appearances of similar antidotes, which are equanimity, mindfulness, and correct knowledge. This is the equanimity, mindfulness, and correct knowledge in the progressive division of the third Dhyana, (the practitioner) dislikes the bliss of their own realm and seeks the non-suffering, non-bliss Samadhi of the fourth Dhyana.

【English Translation】 'Heart agitated, leaping, not still, unable to relinquish, the name of mindfulness and correct knowledge.' The twenty-seventh contains the statement: 'Born of Samadhi (定生).' This is different from the first Dhyana (初靜慮). That is named 'Born of Detachment (離生),' this is named 'Born of Samadhi.' That (first Dhyana) is initially detached from the desire realm and is named 'Born of Detachment.' This (second Dhyana) is based on having already attained Samadhi, hence it is called 'Born of Samadhi.' 'Joy and Bliss (喜樂)' refers to having already obtained the desired meaning, etc. The bliss in the initial and second Dhyanas are both feelings of joy, but they are divided into two in meaning. That which makes the Alaya-vijnana (阿賴耶識) comfortable and pleased is called 'Bliss (樂),' that which makes the consciousness comfortable and pleased is called 'Joy (喜).' First seek joy and bliss, then cultivate the second Dhyana. Now (the practitioner) obtains the desired meaning. Master Tai said: 'Examining the purport of this treatise, investigation and analysis (尋伺) only exist in the provisional Samadhi. Therefore, investigation and analysis intermittently arise between the fundamental Samadhi of the first Dhyana and the pre-Dhyana. Now, when the second Dhyana is attained, there is no investigation and analysis even in the provisional Samadhi, hence it is said 'surpasses.' The provisional Samadhi of the second Dhyana arises without interruption from the fundamental Samadhi of the first Dhyana, hence it is named 'Born of Samadhi.' Explaining the third Dhyana, 'equanimity, mindfulness, and correct knowledge (舍念正知)' are all for counteracting joy. This is different from the lesser treatises where correct knowledge is for preventing the bliss of that location. Master Tai said: 'In the first and second Dhyanas, there is neither detachment from joy and bliss nor the bliss of non-discriminating gathering of consciousness.' Although there is the feeling of equanimity, it arises intermittently with joy and investigation and analysis, it is not uninterrupted equanimity. Master Kuiji said: 'Below the third Dhyana, there is no such bliss and uninterrupted equanimity.' Below the third Dhyana, there is bliss, its essence is joy. Making the body and mind comfortable and pleased is different. Now, in the third Dhyana, making the mind comfortable and pleased is also called bliss, because the bliss is extreme. Therefore, it is said that the lower realms do not have such bliss. Although there is equanimity in the lower realms (referring to the first and second Dhyanas), its name is not particularly manifested. Moreover, because there is interruption, it is not uninterrupted equanimity, hence it is said 'none.' It is not that there is interrupted equanimity, but there is no name for it, so it is said no equanimity. Explaining the fourth Dhyana, it says 'Moreover, here (in the fourth Dhyana), the types and forces of the antidotes are similar, even to the point of preventing (the practitioner) from departing from the superior bliss in the third Dhyana, etc.' This is explaining that the sutras say that the lower three Dhyanas all have distinctions and can counteract (afflictions). In the fourth Dhyana, only the function of the antidote is explained, which is the ability to depart from suffering and bliss, but the nature of the antidote is not discussed, because the types and forces of the antidotes are similar to those in the third Dhyana, so it is omitted. Below are listed the appearances of similar antidotes, which are equanimity, mindfulness, and correct knowledge. This is the equanimity, mindfulness, and correct knowledge in the progressive division of the third Dhyana, (the practitioner) dislikes the bliss of their own realm and seeks the non-suffering, non-bliss Samadhi of the fourth Dhyana.

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是故通有舍念正知。若正出彼第四定中對治體者。但是舍念正知。除下樂故。云此中對治勢相似故略不宣說樂斷對治但說對治所作樂斷等。泰云。何等名為此第四定對治種類。謂第三定中舍念正知。由即於此第三定中數修習故入第四定。便能棄捨第三定中勝樂。第三定中勝樂能令行者不出第三定故。以棄捨其方便中但說所治不說能治。以此義故契經中雲。由樂斷故修第四定者。即于爾時所有苦樂皆得超越。由第四定樂定樂斷因緣故。若先二定苦斷若今四定樂斷。總集而云第四定時樂斷苦斷先喜愛沒。彼經先字向上向下。向上而言苦斷先向下而言先憂喜沒。基云。此中舍念正知名能對治。第三禪樂名所對治。經中唯說所斷之樂不言能斷舍正知者。以第三禪已明舍念等能對治法。與此第四禪能對治法相似。故名種類名體相似故言種類。俱能斷惑二處相似故言勢相似略不宣說。此解經中不明第四能治所以。言由即於此數修習故便能棄捨令不出離第三靜慮。第三靜慮地中勝樂是故說言由樂斷故者。此中第三靜慮系樂。繫縛行者令不出離第三靜慮不能得彼中上第四定。今數修習舍念等能棄捨此定樂也。言由是因緣若先所斷若今所斷總集說言樂斷苦斷先憂喜沒者。樂斷名今斷。余受根名先所斷。故下中覆治云乃至入初靜慮時憂受沒

【現代漢語翻譯】 現代漢語譯本 因此，通達的人應該具備舍念正知（upeksā-smṛti-pāriśuddhi）。如果正確地從那第四禪定中出來，並對治其障礙，那麼就只是舍念正知。因為要去除下方的樂受的緣故。之所以說這裡對治的效力相似，所以略去不說樂斷的對治，只說對治所產生的樂斷等等。 泰法師說：『什麼叫做這第四禪定的對治種類呢？』就是第三禪定中的舍念正知。因為就在這第三禪定中多次修習的緣故，進入第四禪定，便能夠捨棄第三禪定中的殊勝樂受。第三禪定中的殊勝樂受能夠讓修行者不離開第三禪定。 因為捨棄它的方便中，只說了所要對治的，沒有說能對治的。因為這個緣故，契經中說：『由於樂斷的緣故，修習第四禪定的人，就在那時所有苦樂都能夠超越。』由於第四禪定的樂定樂斷的因緣的緣故。如果先前的二禪斷除了苦，如果現在的四禪斷除了樂，總合起來說，在第四禪定時，樂斷苦斷，先前的喜愛消失。 那部經中的『先』字，向上和向下都有含義。向上說的是苦斷在先，向下說的是先前的憂喜消失。窺基法師說：『這裡舍念正知，名稱和功能都能對治。第三禪的樂受，名稱是所要對治的。經中只說了所斷除的樂受，沒有說能斷除的舍正知，是因為第三禪已經說明了舍念等能夠對治的方法，與這第四禪能夠對治的方法相似。』所以稱為種類，名稱和本體相似，所以說種類。都能斷除煩惱，兩處相似，所以說效力相似，略去不說。這是解釋經中沒有說明第四禪能對治的原因。 說『由於就在這多次修習的緣故，便能夠捨棄，使之不離開第三靜慮。』第三靜慮地中的殊勝樂受，所以說『由於樂斷的緣故』。這裡第三靜慮的繫縛之樂，繫縛修行者，使之不能離開第三靜慮，不能得到那更高層次的第四禪定。現在多次修習舍念等，能夠捨棄這禪定之樂。 說『由於這個因緣，如果先前所斷的，如果現在所斷的，總合起來說樂斷苦斷，先前的憂喜消失』，樂斷指的是現在斷除的。其餘的受根指的是先前所斷除的。所以下中覆治說，乃至進入初禪時，憂受消失。

【English Translation】 English version Therefore, one who is accomplished should possess equanimity-mindfulness-purity (upeksā-smṛti-pāriśuddhi). If one correctly emerges from that fourth dhyana and counteracts its obstacles, then it is simply equanimity-mindfulness-purity. This is because of the removal of the lower pleasure. It is said that the power of the counteraction here is similar, so the counteraction of the cessation of pleasure is omitted, and only the cessation of pleasure produced by the counteraction is mentioned, etc. Master Tai said: 'What is called the counteracting category of this fourth dhyana?' It is equanimity-mindfulness-purity in the third dhyana. Because of repeatedly practicing in this third dhyana, one enters the fourth dhyana and is able to abandon the superior pleasure in the third dhyana. The superior pleasure in the third dhyana can prevent practitioners from leaving the third dhyana. Because in the means of abandoning it, only what is to be counteracted is mentioned, and not what can counteract it. For this reason, the sutra says: 'Because of the cessation of pleasure, those who cultivate the fourth dhyana are able to transcend all suffering and pleasure at that time.' Because of the causes and conditions of the pleasure-samadhi and pleasure-cessation of the fourth dhyana. If the previous two dhyanas have ceased suffering, and if the present four dhyanas have ceased pleasure, it is collectively said that in the fourth dhyana, pleasure is ceased, suffering is ceased, and previous liking has disappeared. The word 'previous' in that sutra has meanings both upwards and downwards. Upwards it refers to the cessation of suffering being prior, and downwards it refers to the previous disappearance of sorrow and joy. Master Kuiji said: 'Here, equanimity-mindfulness-purity, in name and function, can counteract. The pleasure of the third dhyana, in name, is what is to be counteracted. The sutra only speaks of the pleasure that is to be ceased, and does not speak of the equanimity-mindfulness that can cease it, because the third dhyana has already explained the methods that equanimity, mindfulness, etc., can counteract, which are similar to the methods that the fourth dhyana can counteract.' Therefore, it is called a category, the name and substance are similar, so it is called a category. Both can cease afflictions, and the two places are similar, so it is said that the power is similar, and it is omitted. This is the explanation of why the sutra does not explain the reason for the fourth dhyana's ability to counteract. It says, 'Because of repeatedly practicing in this, one is able to abandon it, preventing it from leaving the third dhyana.' The superior pleasure in the third dhyana realm, therefore it is said, 'Because of the cessation of pleasure.' Here, the binding pleasure of the third dhyana binds practitioners, preventing them from leaving the third dhyana and preventing them from attaining that higher fourth dhyana. Now, repeatedly practicing equanimity, mindfulness, etc., can abandon this dhyana pleasure. It says, 'Because of this cause and condition, if what was previously ceased, if what is now ceased, it is collectively said that pleasure is ceased, suffering is ceased, and previous sorrow and joy have disappeared.' The cessation of pleasure refers to what is now ceased. The remaining sense roots refer to what was previously ceased. Therefore, the lower and middle covering treatment says that even when entering the first dhyana, sorrow disappears.

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故。此中如前第十一卷云。何故苦根初靜慮中說未斷耶。彼品粗重猶未斷故。若身在地獄可爾。何緣在初靜慮者苦根未斷而未現行。由其助伴相對憂根所攝諸苦彼已斷故但彼粗重而未能斷。若初禪中苦根斷者是則行者入初二靜慮受所作住差別應無。由二俱有喜及樂故應無差別。但以粗重而未斷故說有差別。而經中說由出諸受定有差別。問曰但以尋伺斷不斷豈不得差別。何故要須斷苦根而說有差別。義曰。尋伺望喜樂非相障故。不得為斷尋伺說喜差別。其初禪喜有苦根故未說勝利。第二禪喜已斷苦故其喜凈勝。若以有無尋伺而說差別。有無之法無量不同其禪何別。今反難樂喜受應無差別。以苦根同喜樂等是受故相障。若不以斷苦根為初二禪喜別。初二禪喜樂等處有差別。前初禪時已斷苦故此斷粗重。其種子不說斷。阿羅漢由有。解空處中(景師解云)以于虛空起勝解故。初過青黃等眼識相應想。次過耳識身識反緣五根意識等有對想。三過第四靜慮下。緣欲界飲食瓶衣等種種相。乃至下云當知此中依近分定未入根本唯緣虛空等者。此文分明說空處定名從方便也。又近分中亦緣下地所有諸蘊者。下緣第四靜慮等中顯色亦作青黃等觀。依此故有定自在色(泰云)約顯色辨出超。約現色說有對想。約形聚差別說種種想(基云)于

【現代漢語翻譯】 現代漢語譯本 因此，正如前面第十一卷所說：『為什麼苦根在初禪中說沒有斷除呢？』因為那品中的粗重煩惱還沒有斷除。如果身處地獄還可以這樣說，為什麼在初禪中苦根沒有斷除卻不現行呢？因為幫助苦根的憂根所攝的各種痛苦，在那裡已經斷除了，只是那些粗重煩惱還沒有斷除。如果在初禪中苦根斷除了，那麼修行者進入初禪和二禪時，感受所帶來的住處差別應該沒有。因為兩者都有喜和樂，所以應該沒有差別。但因為粗重煩惱還沒有斷除，所以說有差別。而經中說，由於出離各種感受，禪定才有差別。有人問：『僅僅憑藉尋和伺的斷與不斷，難道不能產生差別嗎？為什麼一定要斷除苦根才說有差別呢？』解釋說：『尋和伺對於喜和樂來說，不是相互障礙的。』所以不能爲了斷除尋和伺而說喜的差別。初禪的喜有苦根存在，所以沒有說殊勝之處。二禪的喜已經斷除了苦根，所以它的喜是清凈殊勝的。如果用有無尋伺來說差別，那麼有無之法有無數種不同，那禪定有什麼區別呢？現在反過來責難，樂和喜的感受應該沒有差別。因為苦根與喜樂等都是感受，所以會相互障礙。如果不以斷除苦根作為初禪和二禪喜的差別，那麼初禪和二禪的喜樂等處就會有差別。之前在初禪時已經斷除了苦，這裡斷除的是粗重煩惱。它的種子不說斷除。阿羅漢因為有（解空處中，景師解釋說），因為對於虛空生起殊勝的理解。首先超越與青黃等眼識相應的想，其次超越與耳識、身識反緣五根的意識等有對想，第三超越第四禪以下，緣欲界的飲食、瓶衣等種種相。乃至下面說：『應當知道這裡依靠近分定，沒有進入根本定，只是緣虛空等。』這段文字分明地說空處定的名稱是從方便而來的。又在近分定中也緣下地所有諸蘊，下面緣第四禪等中的顯色也作青黃等觀。依靠這個，所以有定自在色（泰法師說），根據顯色辨別出超，根據現色說有對想，根據形聚差別說種種想（窺基法師說）。于

【English Translation】 English version Therefore, as mentioned in the previous eleventh volume: 'Why is it said that the root of suffering is not eliminated in the first Dhyana (Jhāna, meditative state)?' Because the coarse afflictions (Pāli: thūla kilesa) in that state have not yet been eliminated. If one is in a lower realm, it can be said that way, but why is it that in the first Dhyana, the root of suffering is not eliminated but does not manifest? Because the various sufferings associated with the root of sorrow (dukkha-mūla) that aid the root of suffering have already been eliminated there, only those coarse afflictions have not yet been eliminated. If the root of suffering were eliminated in the first Dhyana, then there should be no difference in the dwelling places brought about by the feelings (vedanā) when a practitioner enters the first and second Dhyanas. Because both have joy (Pāli: piti) and happiness (Pāli: sukha), there should be no difference. But because the coarse afflictions have not yet been eliminated, it is said that there is a difference. And the sutra says that there is a difference in meditation due to the abandonment of various feelings. Someone asks: 'Can't the difference be produced merely by the abandonment or non-abandonment of initial application (vitakka) and sustained application (vicāra)? Why is it necessary to eliminate the root of suffering to say that there is a difference?' The explanation is: 'Initial application and sustained application are not mutually obstructive to joy and happiness.' Therefore, one cannot speak of the difference in joy for the sake of eliminating initial application and sustained application. The joy of the first Dhyana has the root of suffering present, so it is not said to be excellent. The joy of the second Dhyana has already eliminated the root of suffering, so its joy is pure and excellent. If one speaks of the difference based on the presence or absence of initial application and sustained application, then there are countless different things that are present or absent, so what is the difference between the meditations? Now, in turn, it is argued that there should be no difference between the feelings of happiness and joy. Because the root of suffering and joy and happiness are all feelings, they will obstruct each other. If the difference between the joy of the first and second Dhyanas is not based on the elimination of the root of suffering, then there will be a difference in the places of joy and happiness in the first and second Dhyanas. Previously, when in the first Dhyana, suffering has already been eliminated, here what is eliminated are the coarse afflictions. Its seed is not said to be eliminated. Arhats (arahant, one who has attained Nirvana) have it because (in the sphere of infinite space, Jing Shi explains), because one generates a superior understanding of space. First, one transcends the thought associated with eye-consciousness such as blue and yellow, etc. Second, one transcends the ideation associated with ear-consciousness, body-consciousness, and the consciousnesses that turn back to the five sense faculties, etc. Third, one transcends the various appearances of food, bottles, clothing, etc. of the desire realm below the fourth Dhyana. And even below it says: 'One should know that here one relies on the access concentration (upacāra samādhi), not having entered the absorption (appanā samādhi), only contemplating space, etc.' This passage clearly says that the name of the sphere of infinite space comes from the expedient means. Also, in the access concentration, one also contemplates all the aggregates (skandha) of the lower realms, below one also contemplates the manifest colors in the fourth Dhyana, etc., as blue and yellow, etc. Relying on this, therefore, there is the color that is free in concentration (Tai Fa Shi says), according to the manifest color, one distinguishes transcendence, according to the present color, one speaks of ideation with opposition, according to the difference in shape and aggregation, one speaks of various ideations (Kui Ji Fa Shi says). In

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彼種種聚中乃至不作意轉等。此據身在下欲依虛空此處遣色想時。于欲界色境亦遣。故說舍軍[同-(一/口)+((烈-列+土)/土)]等。非身生色界欲入虛空而有此遣。當知此中下文者。述曰。第四靜慮以上其中九解脫道第七作意唯在根本定中。其初得解脫道此一剎那時唯緣自地諸蘊。第二剎那心者得緣上下地蘊。今約最初一剎那解脫道說故言亦緣自地諸蘊。若近分定前九無間道但緣下地。生厭故故言亦緣下地所有諸蘊。其前八解脫道亦緣上下地諸蘊。今約無間道說故言亦緣下地諸蘊。而唯不遮近分根本但緣上下及自地諸蘊。于近分定八解脫道不說論九無間故言緣下蘊。于根本定說初一剎那隱第二剎那以去故言亦緣自地蘊。故論文中不言唯緣自地蘊等而言亦緣。此無間解脫道如前初禪中解。若與顯揚對法第二卷相違。如彼有大師解。備述三藏解起空定者有其三人。一聖者得入根本定通緣自上及以虛空。二內異生入根本定時先聞熏力故緣上地及以虛空。三者外道入彼本定。雖緣虛空自他四蘊不緣上地計虛空定為極果故。今就外道故作是說。對法論主亦作是解。解識處中。謂欲作識無邊觀。先依識處近分定觀于空處。所觀虛空既無邊故。能緣空識亦復無邊。因此即觀識當地識亦無邊。若入根本識處是即通觀當地四

【現代漢語翻譯】 現代漢語譯本 『彼種種聚中乃至不作意轉等』。這是指當身體處於下層欲界，想要依靠虛空來去除色想時，對於欲界的色境也要去除。所以說要捨棄軍[同-(一/口)+((烈-列+土)/土)]等。並非身體生起**欲，想要進入虛空才會有這種去除。應當知道這裡所說的下文是指：第四禪定以上，其中的九解脫道，第七作意只在根本定中。最初獲得解脫道的那一剎那，只緣于自身所處的地的諸蘊（五蘊：色、受、想、行、識）。第二剎那的心可以緣于上下地的諸蘊。現在是就最初一剎那的解脫道來說，所以說也緣于自身所處的地的諸蘊。如果是近分定之前的九無間道，則只緣于下地，因為對下地生起厭惡。所以說也緣于下地所有的諸蘊。之前的八解脫道也緣于上下地的諸蘊。現在是就無間道來說，所以說也緣于下地的諸蘊。而唯獨不遮止近分根本定只緣于上下地以及自身所處的地的諸蘊。對於近分定的八解脫道，論中沒有說九無間道，所以說緣于下地的蘊。對於根本定，說的是最初一剎那，隱藏了第二剎那之後的情況，所以說也緣于自身所處的地的蘊。所以論文中沒有說只緣于自身所處的地的蘊等等，而是說也緣。這無間解脫道如同前面初禪中的解釋。如果與《顯揚對法》第二卷相違背，就像那裡有大師解釋的那樣。詳細敘述了三藏的解釋，說修習空定的人有三種：一是聖者，能夠進入根本定，普遍緣于自身所處的地之上以及虛空。二是內在的異生，進入根本定時，因為先前聞法的熏習力量，所以緣于上地以及虛空。三是外道，進入他們的根本定時，雖然緣于虛空，自身和他人的四蘊，但不緣于上地，認為虛空定是最高的果位。現在是就外道的情況來說。對法論的作者也是這樣解釋的。在解釋識處時，說想要修習識無邊觀，首先依靠識處的近分定來觀察空處。所觀察的虛空既然是無邊的，那麼能夠緣于空的識也同樣是無邊的。因此就觀察識當地的識也是無邊的。如果進入根本識處，那就是普遍觀察當地的四蘊。

【English Translation】 English version 'Among those various aggregates, even up to non-attention turning, etc.' This refers to when the body is in the lower desire realm and wants to rely on emptiness to remove the thought of form, it also removes the form realm of the desire realm. Therefore, it is said to abandon the army [同-(一/口)+((烈-列+土)/土)], etc. It is not that the body arises with desire to enter emptiness and then has this removal. It should be known that the following text here refers to: From the fourth dhyana and above, among the nine paths of liberation, the seventh attention is only in the fundamental samadhi. The first moment of obtaining the path of liberation only focuses on the skandhas (five aggregates: form, feeling, perception, mental formations, consciousness) of its own realm. The mind of the second moment can focus on the skandhas of the upper and lower realms. Now, it is discussed in terms of the first moment of the path of liberation, so it is said that it also focuses on the skandhas of its own realm. If it is the nine uninterrupted paths before the access concentration, it only focuses on the lower realm because it generates aversion to the lower realm. Therefore, it is said that it also focuses on all the skandhas of the lower realm. The previous eight paths of liberation also focus on the skandhas of the upper and lower realms. Now, it is discussed in terms of the uninterrupted path, so it is said that it also focuses on the skandhas of the lower realm. However, it does not prevent the access concentration and fundamental samadhi from only focusing on the skandhas of the upper and lower realms and its own realm. Regarding the eight paths of liberation of the access concentration, the treatise does not mention the nine uninterrupted paths, so it is said to focus on the skandhas of the lower realm. Regarding the fundamental samadhi, it speaks of the first moment, concealing the situation after the second moment, so it is said that it also focuses on the skandhas of its own realm. Therefore, the text does not say that it only focuses on the skandhas of its own realm, etc., but rather says that it also focuses. This uninterrupted path of liberation is like the explanation in the first dhyana above. If it contradicts the second volume of the Exposition of the Dharma, it is like the explanation of the masters there. It elaborates on the explanations of the three pitakas, saying that there are three types of people who cultivate the emptiness samadhi: First, the noble ones, who can enter the fundamental samadhi and universally focus on the realm above their own and emptiness. Second, the ordinary beings within, who, when entering the fundamental samadhi, focus on the upper realm and emptiness because of the power of previous hearing of the Dharma. Third, the non-Buddhists, who, when entering their fundamental samadhi, although they focus on emptiness, their own and others' four skandhas, they do not focus on the upper realm, believing that the emptiness samadhi is the highest fruit. Now, it is discussed in terms of the situation of the non-Buddhists. The author of the Exposition of the Dharma also explains it this way. When explaining the sphere of consciousness, it says that if one wants to cultivate the perception of infinite consciousness, one first relies on the access concentration of the sphere of consciousness to observe the sphere of emptiness. Since the observed emptiness is infinite, the consciousness that focuses on emptiness is also infinite. Therefore, one observes that the consciousness in the sphere of consciousness is also infinite. If one enters the fundamental sphere of consciousness, that is universally observing the four skandhas of that realm.

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蘊及四識等。解無所有處中。謂無所有處實有四蘊及定自在色等而假作彼都無餘境勝解。故有假想勝解假想作意。離識之外更無少許所有境界。故云無少所有(泰云)作無境解故。有無相當心顯現。依他起攝故。佛地論云真實理無圓成實攝。心所現無依他性攝。解有頂中。依景師釋超過二想名非有想。一有所有想。二無所有想。超識處已下有所有想故云或有所有想。復超無所有處想故云或無所有想。無彼二想。名非有想。以有細想非如二無心定諸想皆無。名非無想。言緣無想境轉者。謂非想心所緣境界無粗相貌名緣無相。非謂唯緣滅諦名緣無相故。基師解此中有三。初正明欲起上定厭無所有處而為粗相。即始從復乃至便能棄捨無所有處想以來是。第二釋非想非非想名。就中有二。初解非有想。二解非無想。始從由是因緣先入無所有處定時以下至謂或有所有想或無所有想以來明非有想。識處以下是有所有想。無所有處是無所有想。是故說言非有想即非有所有想及無所有想也。今有頂中非有前二想也。非有想中有二有想訖。今非無想中亦非二無想。故就第二大段中第二次明非無想。無想有二。一無想定。二滅盡定。此二定心皆滅盡。今有頂不然。故言非無想。即非二無想定也。其有頂中有微細想在故。第三明其有頂時超下

【現代漢語翻譯】 現代漢語譯本 包含四蘊等。解釋無所有處時，指的是在無所有處實際上存在四蘊以及禪定自在的色等，但假想它們都不存在，從而產生殊勝的理解。因此，存在假想的理解、假想的作意。在識之外，再沒有絲毫其他的境界存在，所以說『無少所有』（泰文譯為）『作無境解』，因此有無相當的心顯現，屬於依他起性。 《佛地論》說，真實的理不屬於圓成實性，心所顯現的不屬於依他性。解釋有頂天時，依據景師的解釋，超過兩種想法叫做『非有想』。一是『有所有想』，二是『無所有想』。超過識處以下，存在『有所有想』，所以說『或有所有想』。再次超過無所有處想，所以說『或無所有想』。沒有這兩種想法，叫做『非有想』。因為有微細的想法，不像二無心定那樣諸想皆無，所以叫做『非無想』。說到『緣無想境轉』，指的是非想心所緣的境界沒有粗大的相貌，叫做『緣無相』，而不是說僅僅緣滅諦叫做『緣無相』。基師解釋這裡有三層含義。首先是明確想要發起上定，厭惡無所有處而認為它是粗相，即從『復』開始，直到『便能棄捨無所有處想』為止。第二是解釋『非想非非想』這個名稱，其中有兩點。首先解釋『非有想』，其次解釋『非無想』。從『由是因緣先入無所有處定時』開始，直到『謂或有所有想或無所有想』為止，說明『非有想』。識處以下是有所有想，無所有處是無所有想。因此說『非有想』，就是非有所有想以及無所有想。現在有頂天中，沒有前面的兩種想法。『非有想』中有兩種『有想』結束。現在『非無想』中，也沒有兩種『無想』。所以在第二大段中，第二次說明『非無想』。『無想』有兩種，一是無想定，二是滅盡定。這兩種定中，心都滅盡了。現在有頂天不是這樣，所以說『非無想』，即非兩種無想定。因為有頂天中有微細的想法存在。第三是說明有頂天超越下層。

【English Translation】 English version Including the Four Skandhas (蘊 – skandhas, aggregates) etc. Explaining the Realm of Nothingness (無所有處 – Ākiñcanyāyatana), it refers to the actual existence of the Four Skandhas and the meditative mastery of form (色 – rūpa) etc. within the Realm of Nothingness, but one falsely imagines that they do not exist, thus generating a superior understanding. Therefore, there is imagined understanding and imagined mental activity. Apart from consciousness (識 – vijñāna), there is not the slightest other realm of existence, hence the saying 『nothing whatsoever』 (泰文 translates as) 『understanding without an object,』 thus the mind appears with corresponding existence and non-existence, belonging to the dependent nature (依他起性 – paratantra). The Buddhabhūmi Sūtra states that true principle does not belong to the perfected nature (圓成實性 – pariniṣpanna), and the mind-manifested does not belong to the dependent nature. Explaining the Peak of Existence (有頂 – Bhavāgra), according to Master Jing』s explanation, surpassing two thoughts is called 『neither perception nor non-perception』 (非有想非非想 – naiva-saṃjñā-nāsaṃjñāyatana). One is the 『thought of something existing』 (有所有想), and the other is the 『thought of nothing existing』 (無所有想). Surpassing the Realm of Consciousness (識處 – Vijñānānantyāyatana) and below, there is the 『thought of something existing,』 hence the saying 『perhaps there is the thought of something existing.』 Again, surpassing the thought of the Realm of Nothingness, hence the saying 『perhaps there is the thought of nothing existing.』 Lacking these two thoughts is called 『neither perception.』 Because there are subtle thoughts, unlike the two mind-cessation samādhis (二無心定) where all thoughts are extinguished, it is called 『neither non-perception.』 When it is said 『revolving around the realm of no-perception,』 it refers to the fact that the realm perceived by the mind of neither perception nor non-perception lacks coarse appearances, hence it is called 『revolving around no-appearance,』 and it does not mean that it only revolves around cessation (滅諦 – nirodha-satya), hence it is called 『revolving around no-appearance.』 Master Ji explains that there are three layers of meaning here. First, it is to clarify the desire to initiate higher samādhi, disliking the Realm of Nothingness and considering it a coarse appearance, that is, starting from 『again』 until 『then one can abandon the thought of the Realm of Nothingness.』 Second, it is to explain the name 『neither perception nor non-perception,』 which has two points. First, explain 『neither perception,』 and second, explain 『neither non-perception.』 Starting from 『because of this cause, one first enters the samādhi of the Realm of Nothingness』 until 『saying perhaps there is the thought of something existing or the thought of nothing existing,』 it explains 『neither perception.』 The Realm of Consciousness and below is the thought of something existing, and the Realm of Nothingness is the thought of nothing existing. Therefore, it is said that 『neither perception』 is neither the thought of something existing nor the thought of nothing existing. Now, in the Peak of Existence, there are no previous two thoughts. In 『neither perception,』 the two 『thoughts of existence』 are finished. Now, in 『neither non-perception,』 there are also no two 『thoughts of non-existence.』 Therefore, in the second major section, the second time explains 『neither non-perception.』 There are two types of 『non-perception,』 one is the non-perception samādhi (無想定 – asaṃjñā-samāpatti), and the other is the cessation samādhi (滅盡定 – nirodha-samāpatti). In these two samādhis, the mind is extinguished. Now, the Peak of Existence is not like this, so it is said 『neither non-perception,』 that is, not the two non-perception samādhis. Because there are subtle thoughts in the Peak of Existence. Third, it is to explain that the Peak of Existence surpasses the lower levels.

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無所有處等及自處近分而入根本謂即於此處起勝解時以下是。第三解二無心定中。景師判釋云。初屬當二人入二定異。如是二定由二作意下。明修二定方便時異。謂無想定唯厭于想作出離想修漸斷次能入。若滅盡定從悲想心求上進。心上進時求上所緣竟無所得。無所得故便作暫時止息受想作意思惟從粗至細九品漸滅滅而不轉。此二定中滅盡定者。欲界身中初起。以欲界有教依教修行故得初起。后住四定及生四空皆得後起。無想定者。六十三云。先於此起後於色界重起現前。俱舍云。二界初起滅定通於生后定不定業。大乘業門明三時業及不定業皆通定與不定。依下決釋文。一切羅漢欲入無餘時要入滅盡定。滅六識心唯住賴耶而命終也。(基云)如是有學已離無所有處貪等者。此據斷惑得證。余處文云唯欲界初起滅定者。此約緣教。若初學時必依欲界。后初起時色界亦得。如第三果人。先欲界時未得此定。生色界已方得此定。即得初起。然由先於欲界初聞此教後於色界方生。第四辨五通中。初略辨。要先已得根本靜慮。后依修通正法聽聞受持。初依聞思作意思惟。次依定地作意了知義法。由了法義修治其心發生修果。(泰云)有時有分者。分少時之言。應云有時分中發生修果。又即如是了知于義於法已下。第二廣釋。于中

初總舉十二想。次別釋。后總結修想引五通等。就別釋中。判十二為五類。依初五想修神境通。依第六想修宿住通。依第七想修天耳通。依第八光明想修死生智通。依第九想修心差別通。依后解脫勝處通處三想修能引諸聖神通及能引發無諍愿智四無礙解種種功德。如妒羅綿者。謂野蠶繭名妒羅綿。又西國法多地敷草以擬為座。或如熟練者。欲作稱毛時練毛之相名如熟練。身心符順者。(基云)即身俱可變化也。若變即身業。若化即變化心。勝解想者。即當小論意解遠作近解等。(基云)遠作解者。謂促長為短。近作遠解者。延短令長粗細相解。是變形質。地水相作。是變四大。此中但說色聲二變化。不論余塵。如佛地論廣解。或由一身示現多身謂由現化勝解想故者。本唯一身更從化心化現現多身。化心通是神境通攝。或從多身示現一身謂由隱化勝解故者。曏者化現多身。今由隱化勝解隱多化身唯留一身。此二由勝解想成。或以其身於諸墻壁直過無礙乃至履上如地者。此由空界想成。或如飛鳥等。此由輕舉柔軟想成。于梵世諸四大種一分造色自在迴轉者。(景雲)造色通十。今但轉換色塵。或同彼類或不同類。故云一分造色。(泰云)二種迴轉者。一神通人身往來自在。二能轉變梵世一分造色。或青或黃自在迴轉非轉一

【現代漢語翻譯】 現代漢語譯本 首先總體列舉十二種想，其次分別解釋，最後總結修習這些想可以引生五神通等等。在分別解釋中，將十二種想分為五類：依靠最初的五種想修習神境通（iddhi-vidhāñāna，神通智）。依靠第六種想修習宿住通（pūrva-nivāsānusmṛti-jñāna，憶宿命智）。依靠第七種想修習天耳通（divya-śrotra-jñāna，天耳智）。依靠第八光明想修習死生智通（cyuty-upapāda-jñāna，生死智）。依靠第九種想修習心差別通（para-citta-jñāna，他心智）。依靠後面的解脫勝處通處三種想，修習能夠引生諸聖神通，以及能夠引發無諍愿智（araṇa-pranidhi-jñāna，無諍三昧）和四無礙解（catasraḥ pratisaṃvidaḥ，四無礙解）種種功德。 例如『妒羅綿』，指的是野蠶繭，名稱為『妒羅綿』。另外，西國的習俗多是在地上鋪草來作為座位。或者『如熟練』，指的是想要稱量毛時，熟練地整理毛的樣子，名為『如熟練』。『身心符順』，（基法師說）就是身體都可以變化。如果是『變』，就是身體的業力；如果是『化』，就是變化的心。『勝解想』，就是相當於小論中『意解遠作近解』等。（基法師說）『遠作解』，是指將長的東西縮短；『近作遠解』，是指將短的東西延長，以及粗細的相互轉化。這是變形質。『地水相作』，是改變四大。這裡只說了色、聲兩種變化，沒有說其他的塵。如同《佛地論》中廣泛解釋的那樣。或者由一身示現多身，說是由於現化勝解想的緣故。本來只有一個身體，又從化心化現出多個身體。化心通是神境通所攝。或者從多身示現一身，說是由於隱化勝解的緣故。先前化現出多個身體，現在由於隱化勝解，隱藏多個化身，只留下一個身體。這兩種變化由勝解想成就。或者以其身體在墻壁中直接穿過，沒有阻礙，甚至在水面上行走如同在地上一樣，這由空界想成就。或者像飛鳥等，這由輕舉柔軟想成就。在梵世諸四大種的一部分造色自在迴轉，（景法師說）造色通有十種，現在只是轉換色塵，或者與彼類相同，或者與彼類不同，所以說是『一部分造色』。（泰法師說）有兩種迴轉：一是神通人身體往來自在，二是能夠轉變梵世一部分造色，或者青色或者黃色，自在迴轉，但不是隻轉變一種。

【English Translation】 English version First, the twelve contemplations are generally listed. Second, they are explained separately. Finally, it is summarized that practicing these contemplations can lead to the five supernormal powers (abhijñā) and so on. In the separate explanations, the twelve contemplations are divided into five categories: the first five contemplations are relied upon to cultivate the psychic power (iddhi-vidhāñāna). The sixth contemplation is relied upon to cultivate the knowledge of past lives (pūrva-nivāsānusmṛti-jñāna). The seventh contemplation is relied upon to cultivate the divine ear (divya-śrotra-jñāna). The eighth contemplation, the contemplation of light, is relied upon to cultivate the knowledge of death and rebirth (cyuty-upapāda-jñāna). The ninth contemplation is relied upon to cultivate the knowledge of the differences in minds (para-citta-jñāna). The last three contemplations—liberation, surpassing, and the all-encompassing—are relied upon to cultivate the supernormal powers of the sages, as well as to generate the wisdom of non-contention (araṇa-pranidhi-jñāna) and the various merits of the four unimpeded understandings (catasraḥ pratisaṃvidaḥ). For example, 'tula cotton' refers to wild silkworm cocoons, which are called 'tula cotton'. In addition, in Western countries, it is customary to spread grass on the ground to serve as seats. Or 'like skilled practice' refers to the appearance of skillfully arranging wool when one wants to weigh it, which is called 'like skilled practice'. 'Body and mind in accordance', (Master Ji said) means that the body can be transformed. If it is 'transformation', it is the karma of the body; if it is 'manifestation', it is the mind of manifestation. 'Superior understanding contemplation' is equivalent to 'understanding the distant as near' in the minor treatises. (Master Ji said) 'Understanding the distant as near' refers to shortening what is long; 'understanding the near as distant' refers to lengthening what is short, as well as the mutual transformation of coarseness and fineness. This is transforming material qualities. 'Earth and water interacting' is changing the four great elements. Here, only the transformations of form and sound are mentioned, not the other sense objects. This is as explained extensively in the Buddhabhūmi Sūtra. Or, manifesting multiple bodies from one body is said to be due to the contemplation of manifesting through superior understanding. Originally, there is only one body, and then multiple bodies are manifested from the mind of manifestation. The power of the mind of manifestation is included in the psychic power. Or, manifesting one body from multiple bodies is said to be due to the contemplation of concealing through superior understanding. Previously, multiple bodies were manifested, and now, due to the contemplation of concealing, the multiple manifested bodies are hidden, leaving only one body. These two transformations are accomplished by the contemplation of superior understanding. Or, passing directly through walls without obstruction, and even walking on water as if on land, is accomplished by the contemplation of the space element. Or, like flying birds, this is accomplished by the contemplation of lightness and softness. Freely transforming a portion of the created matter of the four great elements in the Brahma world, (Master Jing said) the power of creating matter encompasses ten types, but now only the sense objects are transformed, either similar to or different from their original kind, so it is said to be 'a portion of created matter'. (Master Tai said) There are two types of transformation: first, the person with supernormal powers freely comes and goes; second, they can transform a portion of the created matter of the Brahma world, either blue or yellow, freely transforming, but not just transforming one type.

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切言一分。(基云)一分造色謂色聲二種故言一分。不迴轉觸及五根等故。唯外境故言一分。又隨定所變唯二反一分。不能轉變梵世一切故言一分。第六想中。云謂由此想從童子位迄至於今隨憶念轉者。如小論說宿住通先從現身老時卻推中年少年童子嬰孩。乃至前身死有宿住成。今此乃云從童子位迄至於今者。據遠方便故云也。若后念成。則從現身向前漸推。乃至知死蘊。宿住方成。乃至先所受行次第無越憶念了知者。據初修時要須次第從後向前。若重知。或次或越一切皆知。第七想中。要期門眾成所策處。名邑義眾。或廣長眾者。(泰云)西有二說。一市買處。二戲兒處。基亦同之。復解。又處廣長大故。眾亦無量。意取眾多。第八想中。謂若壁山障若極遠處。作光明想照所知處分明見想。又取善惡得苦樂引修生死智通。見彼有情彼彼處死生彼彼方便從境為名。第九想中。謂解了有貪等有情色相變異。於此多修習故發生修果心差別智從境為名。亦是功能為名。(泰云)于眾生事義理皆有闇昧。故云事義闇昧。言出自口非世所尚。恒設陋語而無所承。故名下俚。后三想中文分為二。初辨修三想故引聖神通等。后辨聖非聖通相對有異。前中。解脫勝處遍處想者。謂內有色觀外色想。內無色觀外色想。內無色觀青黃等凈色

【現代漢語翻譯】 現代漢語譯本 切言一分。(基云)一分造色謂色聲二種故言一分。不迴轉觸及五根等故。唯外境故言一分。又隨定所變唯二反一分。不能轉變梵世一切故言一分。第六想中。云謂由此想從童子位迄至於今隨憶念轉者。如小論說宿住通先從現身老時卻推中年少年童子嬰孩。乃至前身死有宿住成。今此乃云從童子位迄至於今者。據遠方便故云也。若后念成。則從現身向前漸推。乃至知死蘊。宿住方成。乃至先所受行次第無越憶念了知者。據初修時要須次第從後向前。若重知。或次或越一切皆知。第七想中。要期門眾成所策處。名邑義眾。或廣長眾者。(泰云)西有二說。一市買處。二戲兒處。基亦同之。復解。又處廣長大故。眾亦無量。意取眾多。第八想中。謂若壁山障若極遠處。作光明想照所知處分明見想。又取善惡得苦樂引修生死智通。見彼有情彼彼處死生彼彼方便從境為名。第九想中。謂解了有貪等有相變異。於此多修習故發生修果心差別智從境為名。亦是功能為名。(泰云)于眾生事義理皆有闇昧。故云事義闇昧。言出自口非世所尚。恒設陋語而無所承。故名下俚。后三想中文分為二。初辨修三想故引聖神通等。后辨聖非聖通相對有異。前中。解脫勝處遍處想者。謂內有色觀外色想。內無色觀外色想。內無色觀青黃等凈色 簡而言之，『一分』（ekadeśa）是指一部分。(基云) 『一分』造色，意味著它只涉及色和聲兩種，因此稱為『一分』。它不包括觸覺和五根等，因此僅僅是外境，所以稱為『一分』。此外，根據禪定所產生的變化，它僅僅是二者之一部分。因為它不能轉變整個梵天世界，所以稱為『一分』。在第六想中，指的是通過這種想，從童年時期到現在，隨著記憶而流轉。正如《小論》所說，宿住神通（pūrva-nivāsānusmṛti-jñāna）首先從現在的晚年開始，然後追溯到中年、少年、童年、嬰兒時期，乃至前世的死亡，宿住神通才能成就。現在這裡說從童年時期到現在，是根據長遠的方便而說的。如果后念成就，那麼就從現在開始向前逐漸追溯，直到知道死亡之蘊（maraṇopapatti-skandha），宿住神通才能成就。乃至先前所經歷的行為，按照順序沒有遺漏地憶念和了解，這是指初修的時候必須按照從後向前的順序。如果重新知道，那麼或者按照順序，或者跳躍順序，一切都能知道。在第七想中，約定時間，人們聚集在一起，形成一個被鼓勵的地方，這被稱為『邑義眾』（grāma-dharmatā-saṃgha）。或者『廣長眾』（vipula-vistīrṇa-saṃgha）。(泰云) 西方有兩種說法：一是買賣的地方，二是兒童遊戲的地方。基也同意這種說法。進一步解釋，因為地方寬廣，所以人數也很多，意思是取眾多之意。在第八想中，指的是如果存在墻壁、山脈的阻礙，或者在極其遙遠的地方，就作光明想，照亮所要了解的地方，清晰地看見。此外，獲取善惡，得到苦樂，引導修行生死智通（cyuty-utpāda-jñāna），看見那些有情在各個地方死亡，在各個地方出生，根據這些方便，從境界而命名。在第九想中，指的是瞭解有貪慾等煩惱的相變異。因為對此進行多次修習，所以產生修習的果報，即心差別智（citta-vaicitrya-jñāna），從境界而命名，也是從功能而命名。(泰云) 對於眾生的事情和道理都有迷惑，所以說事情和道理都迷惑。說出來的話不符合世俗的價值觀，總是說些粗俗的話，沒有人贊同，所以稱為下俚。後面的三種想，從文義上分為兩部分。首先辨別修習三種想，所以引用聖神通等。然後辨別聖神通和非聖神通的相對差異。在前一部分中，解脫勝處遍處想（vimokṣa-kṛtsnāyatana-saṃjñā）指的是內在有色想，觀外在的色想；內在沒有色想，觀外在的色想；內在沒有色想，觀青黃等清凈的顏色。

【English Translation】 English version 』Ekadeśa』 is said to be a portion. (Ji Yun) 『Ekadeśa』 creating form means it refers to only two kinds of form and sound, hence it is called 『ekadeśa』. It does not involve touch and the five roots, etc., therefore it is only an external object, hence it is called 『ekadeśa』. Also, according to the changes produced by samādhi, it is only a part of the two. Because it cannot transform the entire Brahma world, it is called 『ekadeśa』. In the sixth perception, it refers to the fact that through this perception, from childhood until now, it flows with memory. As the Abhidharmakośa says, the supernormal power of remembering past lives (pūrva-nivāsānusmṛti-jñāna) first starts from the present old age, then traces back to middle age, youth, childhood, infancy, and even the death in the previous life, then the supernormal power of remembering past lives is achieved. Now, saying 『from childhood until now』 is based on a long-term expedient. If the subsequent thought is achieved, then it gradually traces forward from the present, until one knows the aggregates of death (maraṇopapatti-skandha), then the supernormal power of remembering past lives is achieved. Furthermore, remembering and understanding the actions previously experienced in order without omission refers to the fact that one must proceed sequentially from back to front when first practicing. If one knows again, then one can know everything either in order or out of order. In the seventh perception, the place where people gather at an appointed time, forming a place that is encouraged, is called 『grāma-dharmatā-saṃgha』 (community of village customs). Or 『vipula-vistīrṇa-saṃgha』 (vast and extensive community). (Tai Yun) There are two explanations in the West: one is a place for buying and selling, and the other is a place for children to play. Ji also agrees with this explanation. Further explanation: because the place is vast and extensive, the number of people is also countless, meaning to take the meaning of numerous. In the eighth perception, it refers to if there are obstacles such as walls or mountains, or in extremely distant places, one should create a perception of light, illuminating the place to be understood, seeing it clearly. Furthermore, obtaining good and evil, obtaining suffering and happiness, guiding the cultivation of the supernormal power of knowing death and rebirth (cyuty-utpāda-jñāna), seeing those sentient beings dying in various places and being born in various places, according to these expedients, it is named from the object. In the ninth perception, it refers to understanding the **characteristics and variations of afflictions such as greed. Because one practices this repeatedly, the result of cultivation arises, which is the wisdom of the differentiation of minds (citta-vaicitrya-jñāna), named from the object, and also named from the function. (Tai Yun) There is confusion about the affairs and principles of sentient beings, so it is said that affairs and principles are confused. The words that come out of the mouth do not conform to worldly values, always saying vulgar words, and no one agrees, so it is called lowly and vulgar. The last three perceptions are divided into two parts in terms of meaning. First, distinguish the cultivation of the three perceptions, so the supernormal powers of the saints are cited. Then, distinguish the relative differences between the supernormal powers of the saints and non-saints. In the former part, the perceptions of liberation, overcoming places, and all-encompassing places (vimokṣa-kṛtsnāyatana-saṃjñā) refer to the internal perception of form, observing the external perception of form; the internal perception of no form, observing the external perception of form; the internal perception of no form, observing pure colors such as blue and yellow.

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想。或勝處中觀內無色觀外色少等想。或遍處中觀青黃等遍滿想。由於此想親近修習多修習故。能除通擁所有障礙。能引最勝諸聖神通。若變事通若化事通若勝解通者。變是通體。化是通果。亦名神通。勝解通者。遠作近解。屈伸臂項至色究竟。及想地為水等。名為勝解。無諍愿智四無礙解。亦因修習解脫等想。除境界愚方能成辨。亦可有物轉狀名反。無而忽有名化。勝如前釋。下對辨異。智論亦爾。或有別義凡化事不過七日。聖者又過。可引彼論。自下總結。準決擇說五通皆是世智。亦可學人所得是有漏。以未盡漏故。無學離漏身中得故。亦名無漏。第五明修世凈定生處差別中。景雲。解云初定三天。從離欲染為名。皆名為梵。第二三天。從身光強弱為名。第三三天。從所得凈樂遍身不遍身為名。第四靜慮。天星列居皆無雲地。初得其名。名無雲天。第二從福田最勝為名。第三從所得果為名。次五凈居。以有無漏雜熏修業生五凈處。空處定隨三人別修下中上善。當生空處別受三果。乃至非想亦爾。彼名隨行天者。由彼諸天無有形色亦無處所。然住所有其差別者。四定得報隨所修行上中下品而生彼天。得報勝劣名隨行天。基法師云。初禪天名梵者梵是凈義。初離欲故故得凈名。第二禪名光者。初離尋伺故得光名。第三

【現代漢語翻譯】 現代漢語譯本 想。或者在勝處（superior realm）中觀想內在的無色，觀想外在的少量顏色等等。或者在遍處（all-encompassing realm）中觀想青色、黃色等遍滿一切。由於對此觀想親近修習、多次修習的緣故，能夠去除神通擁有的所有障礙，能夠引出最殊勝的諸聖神通。如果說是變事通、化事通、或者勝解通，那麼『變』是神通的本體，『化』是神通的結果，也可以叫做神通。勝解通是指，將遠處的物體理解為近處的，屈伸手臂到色究竟天（Akanistha），以及將想地觀想為水等等，這叫做勝解。無諍智、愿智、四無礙解，也是因為修習解脫等等觀想，去除對境界的愚昧才能成就。也可以有物體轉變狀態叫做『反』，沒有而忽然出現叫做『化』，殊勝之處如前解釋。下面是對辨別差異。智論也是這樣。或者有別的意義，凡是化事不超過七日，聖者又超過七日，可以引用那部論。從下面開始總結。按照《抉擇分》所說，五通都是世間智慧，也可以是學人所得到的，是有漏的，因為沒有斷盡煩惱。無學因為在遠離煩惱的身體中得到，也可以叫做無漏。第五，說明修習世間清凈禪定所生的處所的差別。景雲解釋說，初禪三天，從遠離慾望的染污而得名，都叫做梵。第二禪三天，從身光強弱而得名。第三禪三天，從所得的清凈快樂遍身或不遍身而得名。第四靜慮，天星排列居住，都沒有云地，最初得到這個名字，叫做無雲天。第二從福田最殊勝而得名。第三從所得的果報而得名。其次是五凈居天（Suddhavasa），因為有無漏的雜染熏修的業而生在五凈處。空無邊處定（Akasanancayatana）隨著三人分別修習下、中、上善，當生在空無邊處，分別接受三種果報。乃至非想非非想處（Naivasamjnanasamjnatayatana）也是這樣。那些叫做隨行天的，因為那些天人沒有形色也沒有處所，然而住所所有其差別，四禪定得到果報，隨著所修行的上、中、下品而生在那些天，得到果報的殊勝或低劣，叫做隨行天。基法師說，初禪天叫做梵，梵是清凈的意思，因為最初遠離慾望所以得到清凈的名字。第二禪叫做光，因為最初遠離尋伺所以得到光的名字。第三

【English Translation】 English version Thought. Or, in the superior realm, contemplate the internal formlessness, contemplate the external limited colors, and so on. Or, in the all-encompassing realm, contemplate blue, yellow, and other colors pervading everything. Because of closely practicing and repeatedly cultivating this contemplation, one can remove all the obstacles possessed by spiritual powers and can elicit the most supreme sacred spiritual powers. If it is said to be the spiritual power of transformation of things, the spiritual power of manifestation, or the spiritual power of understanding, then 'transformation' is the essence of spiritual power, and 'manifestation' is the result of spiritual power, which can also be called spiritual power. The spiritual power of understanding refers to understanding distant objects as near, stretching and bending arms to Akanistha (the highest heaven in the realm of form), and contemplating the realm of thought as water, and so on, which is called understanding. Non-contention wisdom, wish-fulfilling wisdom, and the four unimpeded eloquence are also achieved by cultivating contemplations such as liberation and removing ignorance of realms. It is also possible for an object to change its state, which is called 'reversal'; something that does not exist suddenly appears, which is called 'manifestation,' and its excellence is as explained before. The following is to distinguish the differences. The Treatise on the Great Perfection of Wisdom (Mahaprajnaparamita-sastra) is also like this. Or there is another meaning: all manifested events do not exceed seven days, but for sages, they exceed seven days, which can be cited from that treatise. From below, a summary begins. According to the Explanation of Determination (Viniscaya-samgraha), the five spiritual powers are all worldly wisdom and can also be attained by learners, which are with outflows (asrava) because they have not exhausted the outflows. The non-learners (arhats) attain them in bodies free from outflows, so they can also be called without outflows. Fifth, explaining the differences in the places of birth arising from cultivating worldly pure samadhi. Jingyun explains that the first dhyana (meditative absorption) has three heavens, named from being free from the defilements of desire, all called Brahma. The second dhyana has three heavens, named from the strength or weakness of the light of the body. The third dhyana has three heavens, named from the pure joy obtained pervading or not pervading the body. The fourth dhyana, the constellations of stars reside, all without clouds or earth, initially receiving this name, called the Heaven Without Clouds. The second is named from the most supreme field of merit. The third is named from the fruit obtained. Next are the five Pure Abodes (Suddhavasa), because there are defiled and undefiled mixed karmas that cause rebirth in the five pure abodes. The Station of Boundless Space (Akasanancayatana) follows three people who cultivate inferior, intermediate, and superior goodness separately. When reborn in the Station of Boundless Space, they receive three kinds of results separately. Even so is the Station of Neither Perception Nor Non-Perception (Naivasamjnanasamjnatayatana). Those called the attendant heavens are because those devas have no form or place, but the residences have their differences. The four dhyanas obtain rewards, and according to the superior, intermediate, and inferior qualities of cultivation, they are born in those heavens. Obtaining superior or inferior rewards is called the attendant heavens. Master Ji said that the first dhyana heaven is called Brahma, and Brahma means purity, because it is initially free from desire, so it obtains the name of purity. The second dhyana is called light because it is initially free from seeking and investigation, so it obtains the name of light. The third

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禪得凈名者。以得勝樂故。勝樂名凈也。第四禪凡聖共居三天。初無雲得名。余隨福增為名。五耶含天名云云。解無色界中。云隨行天眾同分中者。無色界天無別受報處。隨行三品即受此報。故言隨行天。然住所作有其差別者。謂住三品所作之業有其別也。今此文相還同婆沙。初定四空修三品業。受無別果。后三靜慮隨修三品業。受有別異果。第六明離欲者。相中有十三相。可引智論辨同或異也。

第三十四卷

自下第二明趣出世間。于中初結前生后。次辨七作意。后總結之。前中言漸次生起七種作意乃至證得阿羅漢果者。前三方便修了相作意。自了四諦十六行等種種相狀。四善根中修勝解作意以見道近於勝解心中修諦行故。于見道中修遠離作意。能盡見惑。于修位中修攝樂作意。進斷修惑取中二果及斷色無色惑。乃至非想八無間來是攝樂作意所作之位。觀察作意于修位中已斷未斷之處能觀察知。斷非想惑。第九無間道金剛喻定是加行究竟作意。盡無生智是加行究竟果位。文中寄相作分別。論實處處有七作意。就第二辨七作意修起次第中。若依頌中四句以判應分四。今據此文明七作意次第修起故。即為七段。初解了相作意。于中有二。初略辨依教修習以十六行了四諦相名爲了相。二廣辨十六行了四諦相。

【現代漢語翻譯】 現代漢語譯本：獲得『禪得凈名』（通過禪定獲得清凈之名）的原因，是因為獲得了殊勝的快樂。這殊勝的快樂就叫做『凈』。第四禪中，凡夫和聖人共同居住在三天中。最初的『無雲』天是因為沒有云彩而得名，其餘的則隨著福報的增加而命名。『五耶含天』的名字是這樣來的。解釋『無想』天時，說『隨著天眾的同分而行』，意思是說，『無想』天沒有其他的受報之處，而是隨著所行的三種品類而接受果報，所以說『隨著所行天』。然而，住所和所作的業是有差別的，意思是說，居住在三種品類中所作的業是有區別的。現在這段文字的含義和《婆沙論》相同。最初的四禪和四空定中，如果修習三種品類的業，不會得到不同的果報。後來的三個靜慮中，如果修習三種品類的業，會得到不同的果報。第六點說明了『離欲』，其中有十三種相狀，可以引用《智論》來辨別相同或不同之處。 自下文開始，第二部分說明趨向出世間。其中，首先總結前文，引出後文；其次辨析七種作意；最後進行總結。前文中說『逐漸生起七種作意，乃至證得阿羅漢果』，意思是說，前面的三個方便是修習『了相作意』，通過四諦十六行等來了解種種相狀。在四善根中修習『勝解作意』，因為見道接近於勝解心，所以在勝解心中修習諦行。在見道中修習『遠離作意』，能夠斷盡見惑。在修位中修習『攝樂作意』，進一步斷除修惑，取得中間的二果，以及斷除色界和無色界的惑，乃至非想非非想處的八無間定，都是『攝樂作意』所起的作用。『觀察作意』能夠在修位中觀察知道已經斷除和尚未斷除的地方，從而斷除非想非非想處的惑。第九無間道，也就是金剛喻定，是『加行究竟作意』。盡無生智是『加行究竟』的果位。文中寄託于相狀來作分別，實際上處處都有七種作意。關於第二點，辨析七種作意的修起次第，如果按照頌文中的四句來判斷，應該分為四部分。現在根據這段文字說明七種作意的修起次第，所以分為七段。首先解釋『了相作意』，其中有兩點。第一點是簡略地辨析依靠教法修習，以十六行來了解四諦的相狀，這叫做『了相』。第二點是廣泛地辨析十六行來了解四諦的相狀。

【English Translation】 English version: The reason for obtaining the 'Zen obtains pure name' (obtaining a pure name through meditation) is because of obtaining supreme joy. This supreme joy is called 'pure'. In the Fourth Dhyana, ordinary people and sages dwell together in three heavens. The initial 'Cloudless' heaven is named because there are no clouds, and the rest are named according to the increase of blessings. The name of 'Five Yahan Heavens' comes from this. When explaining the 'Non-Thinking' heaven, it says 'Following the common share of the heavenly beings', meaning that the 'Non-Thinking' heaven has no other place to receive retribution, but receives the fruit according to the three categories of actions performed, so it is said 'Following the heavenly beings'. However, the dwelling place and the actions performed are different, meaning that the actions performed while dwelling in the three categories are different. Now the meaning of this passage is the same as the Vibhasa. In the initial four Dhyanas and four formless concentrations, if one practices the three categories of actions, one will not receive different fruits. In the later three meditative states, if one practices the three categories of actions, one will receive different fruits. The sixth point explains 'leaving desire', in which there are thirteen characteristics, which can be quoted from the Mahaprajnaparamita Sastra to distinguish similarities or differences. From the following text, the second part explains the tendency to transcend the world. Among them, first, summarize the previous text and introduce the following text; second, analyze the seven mental activities; and finally, summarize. The previous text says 'Gradually arising seven mental activities, and even attaining the fruit of Arhat', meaning that the previous three conveniences are to practice 'Understanding the characteristics mental activity', and to understand various characteristics through the sixteen aspects of the Four Noble Truths. In the four good roots, practice 'Supreme understanding mental activity', because the path of seeing is close to the mind of supreme understanding, so practice the conduct of truth in the mind of supreme understanding. In the path of seeing, practice 'Separation mental activity', which can completely cut off the delusions of seeing. In the stage of cultivation, practice 'Gathering joy mental activity', further cutting off the delusions of cultivation, obtaining the intermediate two fruits, and cutting off the delusions of the form realm and the formless realm, and even the eight uninterrupted samadhis of neither perception nor non-perception, are all the functions of 'Gathering joy mental activity'. 'Observing mental activity' can observe and know the places that have been cut off and have not yet been cut off in the stage of cultivation, so as to cut off the delusions of neither perception nor non-perception. The ninth uninterrupted path, that is, the Vajra-like Samadhi, is the 'Ultimate practice mental activity'. Exhausting the wisdom of non-birth is the fruit of 'Ultimate practice'. The text entrusts the characteristics to make distinctions, but in fact there are seven mental activities everywhere. Regarding the second point, analyzing the order of the arising of the seven mental activities, if judged according to the four sentences in the verse, it should be divided into four parts. Now, according to this text, the order of the arising of the seven mental activities is explained, so it is divided into seven paragraphs. First, explain 'Understanding the characteristics mental activity', in which there are two points. The first point is to briefly analyze the practice based on the teachings, and to understand the characteristics of the Four Noble Truths with the sixteen aspects, which is called 'Understanding the characteristics'. The second point is to extensively analyze the sixteen aspects to understand the characteristics of the Four Noble Truths.

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前中。諦別各有表釋。表釋具足名善說故。又解。三法輪中四諦法輪名為略表。第二以去名為廣辨。言或於作意已善修習等者。謂于未至定中作意已善修習或得根本靜慮無色。就第二廣辨分二。初別解十六行了四諦相后顯位地。前中有三。初明觀察欲界四諦。二明觀上界四諦。三當知此中下總結二智即是能生法類智種依處。初中先別解后總結。前中分四。初解苦諦分之為三。初標十行悟入四行。次別釋十行入四行。后總結十行攝於四行。就別釋中。初總結十行依三量觀然後別釋。釋中分四。初之五行悟入無常行。次有三行即是樂受苦受舍受三苦之行悟入苦行。無所得行悟入空行。不自在行悟入無我。初中分四。以合辨初二行。后三行次第別釋故。初中。以三量觀無常性。就初明依至教量中。云如七日經廣說者即劫經是。以說七日事故名七日經。次明現量依教生信。于無常行獲得決定。由如是信增上力故數數尋伺觀察一切現見不皆無常之性。謂先安立內外二事。內謂六處等外事有十六如文所列。此中內事有十五種所作變異亦如文列。復有八種變異因緣亦如文列。下解釋中。從後向前解八種變異因緣。次解內事十五變異后解外事十六種變異。解八變異因緣中。云風所鼓𤍜者。謂大風飄扇濕衣等者。謂有濕衣。或時濕地。或

【現代漢語翻譯】 現代漢語譯本 前文提到了。對於四諦（satya，真諦）的辨別，各有其表述和解釋。表述和解釋都完備，才稱得上是『善說』。另一種解釋是，在三法輪（tri-cakra，三次說法）中，四諦法輪（satya-cakra）被稱為『略表』，而之後的說法則被稱為『廣辨』。『言或於作意已善修習等者』，指的是在未至定（upacāra-samādhi，近分定）中，作意（manaskāra，如理作意）已經得到了很好的修習，或者已經獲得了根本靜慮（dhyāna，禪定）或無色定（arūpa-samāpatti，無色界定）。 在第二部分『廣辨』中，分為兩個部分。首先分別解釋十六行相（ākāra，行相）以瞭解四諦的相狀，然後闡明位地（bhūmi，地）。在第一部分中，有三個部分。首先闡明觀察欲界（kāma-dhātu，欲界）的四諦，其次闡明觀察上界（ūrdhva-dhātu，上界）的四諦，第三應當知道，這裡總結的兩種智慧，即是能生起法類智（dharma-jñāna，法智）和類智（anvaya-jñāna，類智）的種子和所依之處。在第一部分中，先分別解釋，然後總結。在前面的部分中，分為四個部分。首先解釋苦諦（duḥkha-satya，苦諦），將其分為三個部分。首先標出十行相，以悟入四行相。其次分別解釋十行相以入四行相。最後總結十行相包含在四行相中。 在分別解釋的部分中，首先總結十行相是依據三種量（pramāṇa，量）來觀察的，然後分別解釋。在解釋中，分為四個部分。最初的五個行相悟入無常行（anitya-ākāra，無常行），其次的三個行相，即是樂受（sukha-vedanā，樂受）、苦受（duḥkha-vedanā，苦受）和舍受（upekṣā-vedanā，舍受）三種苦的行相，悟入苦行（duḥkha-ākāra，苦行）。無所得行（anupalabdhi-ākāra，無所得行）悟入空行（śūnyatā-ākāra，空行）。不自在行（anātmya-ākāra，非我行）悟入無我（anātman，非我）。在最初的部分中，分為四個部分。合併辨別最初的兩個行相，然後依次分別解釋後面的三個行相。在最初的部分中，依據三種量來觀察無常性。 在最初闡明依據至教量（āgama-pramāṇa，聖教量）的部分中，『云如七日經廣說者即劫經是。以說七日事故名七日經』，意思是像《七日經》中廣泛描述的那樣，也就是《劫經》。因為其中講述了七日的事情，所以叫做《七日經》。其次闡明現量（pratyakṣa-pramāṇa，現量），依據聖教產生信心，對於無常行獲得決定。由於這樣的信心增上的力量，所以反覆尋伺觀察一切現見的事物，並非都具有無常的性質。也就是說，首先安立內外兩種事物。內指六處（ṣaḍ-āyatana，六處）等，外事有十六種，如文中所列。這裡，內事有十五種所作的變異，也如文中所列。還有八種變異的因緣，也如文中所列。在下面的解釋中，從後向前解釋八種變異的因緣，其次解釋內事十五種變異，然後解釋外事十六種變異。在解釋八種變異因緣中，『云風所鼓𤍜者』，指的是大風吹動，『濕衣等者』，指的是有濕的衣服，或者有時是潮濕的地面，或者...

【English Translation】 English version It was mentioned earlier. Regarding the distinction of the Four Noble Truths (satya), each has its own expression and explanation. Only when the expression and explanation are complete can it be called 'well-spoken.' Another explanation is that among the Three Turnings of the Dharma Wheel (tri-cakra), the Four Noble Truths Wheel (satya-cakra) is called 'brief expression,' while the subsequent teachings are called 'extensive explanation.' 'The statement that one has well-cultivated attention, etc.' refers to attention (manaskāra) that has been well-cultivated in the preliminary concentration (upacāra-samādhi), or has attained fundamental meditative absorption (dhyāna) or formless absorption (arūpa-samāpatti). In the second part, 'extensive explanation,' it is divided into two parts. First, the sixteen aspects (ākāra) are explained separately to understand the nature of the Four Noble Truths, and then the stages (bhūmi) are clarified. In the first part, there are three parts. First, it clarifies the observation of the Four Noble Truths in the desire realm (kāma-dhātu), second, it clarifies the observation of the Four Noble Truths in the upper realms (ūrdhva-dhātu), and third, it should be known that the two wisdoms summarized here are the seeds and basis for generating dharma-knowledge (dharma-jñāna) and subsequent knowledge (anvaya-jñāna). In the first part, the explanations are given separately first, and then summarized. In the preceding part, it is divided into four parts. First, the Truth of Suffering (duḥkha-satya) is explained, dividing it into three parts. First, the ten aspects are marked to realize the four aspects. Second, the ten aspects are explained separately to enter the four aspects. Finally, the ten aspects are summarized as being contained in the four aspects. In the part where the explanations are given separately, first, it is summarized that the ten aspects are observed based on the three kinds of valid cognition (pramāṇa), and then they are explained separately. In the explanation, it is divided into four parts. The first five aspects realize the impermanence aspect (anitya-ākāra), the next three aspects, which are the aspects of the three kinds of suffering of pleasant feeling (sukha-vedanā), painful feeling (duḥkha-vedanā), and neutral feeling (upekṣā-vedanā), realize the suffering aspect (duḥkha-ākāra). The unobtainable aspect (anupalabdhi-ākāra) realizes the emptiness aspect (śūnyatā-ākāra). The non-self aspect (anātmya-ākāra) realizes non-self (anātman). In the initial part, it is divided into four parts. The first two aspects are combined and distinguished, and then the following three aspects are explained separately in order. In the initial part, impermanence is observed based on the three kinds of valid cognition. In the initial part clarifying the reliance on scriptural authority (āgama-pramāṇa), 'The statement that it is extensively described in the Seven Days Sutra is the Kalpa Sutra. It is called the Seven Days Sutra because it speaks of the events of seven days,' meaning that it is like the extensive descriptions in the 'Seven Days Sutra,' which is the 'Kalpa Sutra.' It is called the 'Seven Days Sutra' because it narrates the events of seven days. Next, it clarifies direct perception (pratyakṣa-pramāṇa), generating faith based on scriptural authority, and gaining certainty about the impermanence aspect. Due to the increasing power of such faith, repeatedly contemplating and observing all directly perceived phenomena, not all of them possess the nature of impermanence. That is, first, establish the two kinds of things, internal and external. Internal refers to the six sense bases (ṣaḍ-āyatana), etc., and external things are sixteen kinds, as listed in the text. Here, there are fifteen kinds of changes made to internal things, also as listed in the text. There are also eight causes of change, also as listed in the text. In the explanation below, the eight causes of change are explained from back to front, then the fifteen changes of internal things are explained, and then the sixteen changes of external things are explained. In explaining the eight causes of change, 'The statement that it is blown by the wind' refers to being blown by a strong wind, 'wet clothes, etc.' refers to having wet clothes, or sometimes wet ground, or...

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稼穡等為大風扇水令干曝枯槁也。𥌁(初點反急)如世言此極即干𥌁之也。下結。一切有色無色內外諸法變異皆由如是八種因緣。解十五內事中。云干語者。泰基同云謂熱故言語時干。如世人云干語濕笑。踡局。屈曲。謂由觸對順樂受觸領樂觸緣所生樂時自能了別樂受分位者。基云。今且舉樂觸未舉苦等故。故言謂由觸對順樂受觸。即簡苦苦等受也。領樂觸緣所生樂時者。樂觸緣即境能生樂觸者是。今意言領順樂觸境所生樂時能自了知是樂受分位也。十六外事中。景雲。前之六種是所攝受事。后之十種是身資具事。六種是所攝受事者。謂一地事。二圍事。三山事。四水事。五業事。六庫藏事。十種身資具事者。一飲事。二食事。三乘事。四衣事。五嚴具事。六舞歌樂等事。七香鬘事。八資具事。九明闇事。十男女事。若依前列名中。飲食各是一事。今解中飲食合作一解。以合一解種。第三以比量觀無常中。云即由如是現見增上作意力故觀察變異無常性也。此牒結前。乃至應正比度等以來。明諸色等法大滅壞等易知。剎那生滅難知。以微細故。今將欲辨先發論端。云何比度以下。正辨細無常。于中有二。一以粗比細。二以現所受果比知過去不現見因。前中依基公釋。乃至是故諸行必定應有剎那生滅以來。明由有小微細生

滅故得有大變易生滅。非凝住法得有變異。非見小生滅等而知有大生滅等義。從彼彼眾緣和合有故下至生已不待滅壞因緣自然滅壞已來。明釋伏難云滅有因緣。謂伏難云。不知生滅俱有因緣已不。今通云。此法由眾緣和合故有生。生即有因緣。不得因緣而自然滅壞。即滅法無因緣也。從如是所有變異因緣乃至令不生起以來。明釋伏難。伏難云。如是日灸青葉令黃。此青葉豈不由日故令青不現。即日為青壞緣也。今釋云。日能變青為黃。如是汝何言日為變異因緣者乎。此日即后黃色生之因緣。非前青色壞之因緣。所以者何。由世人前青色滅已現見有黃色生。此黃與青不相似。可得是黃生是有。故知日與黃生為緣非青滅為緣。若日灸青壞已后黃不生可日與青滅為緣。滅有緣生后黃即有生。明知日與后黃生為緣。非青壞為緣。非彼一切令不可得若青滅已一切后法全不可得。即日與青壞為緣也。下反解云。或有諸行既滅壞已乃至亦不可得已來。是外人難。若此滅已有餘法生可如前解。若此法滅已無餘法生。是即如何。煎水。悉盡無為將後緣等。故知滅法得有因緣。言彼亦因緣後後展轉乃至作如是事以來。論主解云。此同前解。煎水水火俱有與後後生法為緣。末後無水時不由火令無水。水勢自無令火於後生法無緣故。故今滅法亦

【現代漢語翻譯】 現代漢語譯本 滅亡之後會有大的變化產生和消滅。不是凝固不變的法才能產生變化和差異。不是看到小的產生和消滅，就能理解大的產生和消滅的意義。從『由於各種因緣聚合而有』開始，直到『產生之後不等待滅壞的因緣而自然滅壞』為止，闡明解釋了之前的疑問，即滅亡是有因緣的。這裡所說的疑問是：不知道產生和滅亡是否都有因緣？現在統一解釋說：這種法由於各種因緣聚合而產生，產生即有因緣。如果不得因緣而自然滅壞，那麼滅亡的法就沒有因緣了。 從『像這樣所有變異的因緣』開始，直到『使之不生起』為止，闡明解釋了之前的疑問。之前的疑問是：比如太陽曬青葉使之變黃，這青葉難道不是因為太陽才使青色不顯現嗎？那麼太陽就是青色壞滅的因緣了。現在解釋說：太陽能使青色變為黃色。像這樣，你為什麼說太陽是變異的因緣呢？這太陽是後來黃色產生的因緣，不是先前青色壞滅的因緣。為什麼這樣說呢？因為世人看到先前青色滅亡之後，現在看到有黃色產生。這黃色與青色不相似，可以認為黃色產生是有原因的。所以知道太陽與黃色產生是因緣，不是與青色滅亡是因緣。如果太陽曬青葉壞滅之後，黃色不產生，就可以說太陽與青色滅亡是因緣。滅亡有因緣，產生後來的黃色，即有產生。明確知道太陽與後來的黃色產生是因緣，不是與青色壞滅是因緣。不是那一切使之不能得到，如果青色滅亡之後，一切後來的法完全不能得到，那麼太陽就是與青色壞滅是因緣了。 下面反駁解釋說：『或者有些諸行已經滅壞』，直到『也無法得到』為止。這是外人的詰難。如果這滅亡之後有其餘的法產生，可以像前面的解釋。如果這法滅亡之後沒有其餘的法產生，這又該如何解釋呢？比如煎水，全部耗盡，沒有作為後來的因緣等等。所以知道滅亡的法是有因緣的。『說那也是因緣，後後輾轉』，直到『做這樣的事情』為止。論主的解釋說：這與前面的解釋相同。煎水，水和火都有與後後產生的法作為因緣。最後沒有水的時候，不是因為火才沒有水，而是水勢自然沒有了，使火對於後來的產生法沒有因緣的緣故。所以現在滅亡的法也是如此。

【English Translation】 English version After extinction, there will be great changes of arising and ceasing. It is not a static dharma that can have changes and differences. It is not by seeing small arising and ceasing that one can understand the meaning of great arising and ceasing. From 'because of the aggregation of various conditions' down to 'after arising, it naturally ceases without waiting for the conditions of destruction,' it clarifies and explains the previous question, which is that extinction has conditions. The question here is: Is it not known whether both arising and ceasing have conditions? Now, it is uniformly explained that this dharma arises due to the aggregation of various conditions, and arising has conditions. If it naturally ceases without obtaining conditions, then the dharma of extinction has no conditions. From 'like this, all the conditions of change' up to 'causing it not to arise,' it clarifies and explains the previous question. The previous question is: For example, the sun scorches a green leaf and turns it yellow. Isn't it because of the sun that the green color does not appear? Then the sun is the condition for the destruction of the green color. Now it is explained that the sun can change green to yellow. Like this, why do you say that the sun is the condition of change? This sun is the condition for the subsequent arising of yellow, not the condition for the previous destruction of green. Why is this so? Because people see that after the previous green color has ceased, they now see that yellow arises. This yellow is not similar to green, and it can be considered that the arising of yellow has a cause. Therefore, it is known that the sun is the condition for the arising of yellow, not the condition for the destruction of green. If the yellow does not arise after the sun scorches the green leaf and destroys it, then it can be said that the sun is the condition for the destruction of the green. Extinction has conditions, and the subsequent yellow arises, which means there is arising. It is clear that the sun is the condition for the subsequent arising of yellow, not the condition for the destruction of green. It is not that everything makes it impossible to obtain. If after the green color ceases, all subsequent dharmas cannot be obtained at all, then the sun is the condition for the destruction of the green. The following refutation explains: 'Or some formations have already been destroyed,' up to 'also cannot be obtained.' This is the challenge of outsiders. If there are other dharmas arising after this extinction, it can be explained as before. If there are no other dharmas arising after this dharma ceases, how should this be explained? For example, boiling water, all of which is exhausted, has no subsequent conditions, etc. Therefore, it is known that the dharma of extinction has conditions. 'Saying that it is also a condition, revolving one after another,' up to 'doing such things.' The master's explanation says: This is the same as the previous explanation. Boiling water, both water and fire have the subsequent arising dharma as a condition. When there is no water at the end, it is not because of the fire that there is no water, but because the water naturally disappears, causing the fire to have no condition for the subsequent arising dharma. Therefore, the dharma of extinction is also like this.

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無因緣。景雲。由火力故。助前前增水。生後後減水。故火乃增水望后減水以為生因。前前增水生已自滅更不待因。乃至最後念水不能為因更生后水自然而滅。是故后水應生不生。名水消盡。器壞亦爾。意同基釋。基復助難曰。即日與后黃生為緣。亦與前青滅為緣豈不得耶。答曰。不然。若一因緣能生滅。生滅相違故。相違之緣云何是一。若能生緣是一。所生之法應不相違亦應是一。又若滅法有因緣者。因緣能有法所有即是滅。滅為因緣有因緣即能生。是則因緣生生。何關生滅。故知滅法任運而滅。第二以現所受果比知過去不現見因中。云若唯用彼自在為緣是則諸行與彼自在俱應本有何須更生者。此難意。若自在是本有。亦有自在時即有諸行。諸行既與自在同時。故知諸行亦是本有。若是本有即是常住不應名行。以彼義中行非本有故。他既見是難已。便更立云。自在是本有。諸行在後方生。故次論云若言先有自在等。論主見此轉宗。便更逐難云。若行自在後方生。是則諸行非唯自在生更用別緣故。故次論云是則諸行不唯自在為緣生起。若用自在為緣。自在有時有諸行故即俱應本有。若后諸行方生。是則由祈願故次後諸行方發。若諸行用欲祈願為因。何故唯論自在為因。故次論云若言自在隨其所欲功用祈願等。既縱以欲

【現代漢語翻譯】 現代漢語譯本 無因無緣。景雲（人名）。由於火力的緣故，幫助前面的水增加，產生後面的水減少。所以火就增加水，希望後面的水減少，把它作為產生的因。前面的水增加，產生后自己就滅亡了，不再等待因。乃至最後一個念頭的水不能作為因，再生後面的水，自然而然就滅亡了。因此後面的水應該產生而不產生，叫做水消盡。器物損壞也是這樣，道理和窺基（人名）的解釋相同。窺基又幫助辯論，反駁說：『當日和後面的黃色產生作為緣，也和前面的青色滅亡作為緣，難道不可以嗎？』回答說：『不是這樣。如果一個因緣能夠產生和滅亡，產生和滅亡是相互違背的，那麼相互違背的緣怎麼會是一個呢？如果能夠產生的緣是一個，所產生的法應該不相互違背，也應該是一個。』又如果滅亡的法有因緣的話，因緣能夠有法，所有就是滅亡。滅亡作為因緣，有因緣就能夠產生。這樣就是因緣產生產生，和產生滅亡有什麼關係呢？所以知道滅亡的法自然而然就滅亡。第二，用現在所接受的果，來比較知道過去不顯現的因中。說如果只用那個自在天（梵文：Īśvara）作為緣，那麼所有的行為和那個自在天應該本來就有，何必再產生呢？』這個反駁的意思是，如果自在天是本來就有的，也有自在天的時候，就有所有的行為。所有的行為既然和自在天同時，所以知道所有的行為也是本來就有的。如果是本來就有的，就是常住的，不應該叫做『行』。因為他們的理論中，『行』不是本來就有的。他既然看到這個反駁，就又立論說：『自在天是本來就有的，所有的行為在後面才產生。』所以接著論述說：『如果說先有自在天等。』論主看到他改變了宗義，就又追著反駁說：『如果行為在自在天之後才產生，那麼所有的行為不是隻有自在天產生，還要用別的緣故。』所以接著論述說：『這樣所有的行為不是隻有自在天作為緣而產生。』如果用自在天作為緣，自在天有時有所有的行為，所以就應該同時本來就有。如果後面的行為才產生，那麼就是由於祈願的緣故，後面的行為才發生。如果所有的行為用慾望祈願作為因，為什麼只論述自在天作為因呢？』所以接著論述說：『如果說自在天隨著他的慾望功用祈願等，既然放縱慾望

【English Translation】 English version Without cause or condition. Jingyun (person's name). Due to the power of fire, it helps the preceding water to increase and produces the subsequent water to decrease. Therefore, fire increases water, hoping that the subsequent water will decrease, taking it as the cause of production. The preceding water increases, and after being produced, it extinguishes itself, no longer waiting for a cause. Even the last thought of water cannot be taken as a cause to produce the subsequent water, and it naturally extinguishes itself. Therefore, the subsequent water should be produced but is not, which is called the exhaustion of water. The destruction of a vessel is also like this, the principle is the same as Kuiji's (person's name) explanation. Kuiji further assists in the debate, refuting: 'The day and the subsequent yellow being produced serve as a condition, and the preceding blue being extinguished also serves as a condition, isn't that possible?' The answer is: 'It is not like that. If one cause and condition can produce and extinguish, production and extinction are mutually contradictory, then how can mutually contradictory conditions be one? If the condition that can produce is one, the dharma that is produced should not be mutually contradictory, and should also be one.' Furthermore, if the dharma of extinction has a cause and condition, the cause and condition can have dharma, and all that exists is extinction. Extinction serves as a cause and condition, and having a cause and condition can produce. In this way, the cause and condition produce production, what does it have to do with production and extinction? Therefore, know that the dharma of extinction naturally extinguishes itself. Secondly, using the fruit received in the present to compare and know the cause in the past that is not manifested. Saying if only that Ishvara (Sanskrit: Īśvara) is used as a condition, then all actions and that Ishvara should be originally existent, why is there a need to produce them again?' The meaning of this refutation is, if Ishvara is originally existent, and there is also the time of Ishvara, then there are all actions. Since all actions are simultaneous with Ishvara, know that all actions are also originally existent. If they are originally existent, they are permanent and should not be called 'actions'. Because in their theory, 'actions' are not originally existent. Since he saw this refutation, he then established the theory: 'Ishvara is originally existent, all actions are produced later.' Therefore, he continued to argue: 'If it is said that Ishvara etc. existed first.' The master of the treatise saw that he had changed his doctrine, and then continued to refute: 'If actions are produced after Ishvara, then all actions are not only produced by Ishvara, but also need other conditions.' Therefore, he continued to argue: 'In this way, all actions are not only produced by Ishvara as a condition.' If Ishvara is used as a condition, Ishvara sometimes has all actions, so they should be originally existent simultaneously. If the subsequent actions are produced later, then it is because of the prayer that the subsequent actions occur. If all actions use desire and prayer as the cause, why only discuss Ishvara as the cause?' Therefore, he continued to argue: 'If it is said that Ishvara follows his desires, functions, prayers, etc., since he indulges in desires.'

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為因。更須徴破。故次論云若爾此欲有因耶等。假設欲有因即用自在為因者。自在本有故欲亦應本有。有自在時即有欲故。如前諸行破。故次論云若言有因即用自在等。欲用自在為因既破已。后更有餘因非用自在為因。若爾欲若有因者。如前諸行別用欲功用祈願為因。今言複用欲功用祈願離自在外別法為因。是則諸行別有因生。何須妄計無用自在。故論次云若言此欲更有餘因等。如是略由三種增上作意力故等者。結上三量作意也。次明別離行中。初牒前起后。次釋。后結。前中雲於前所舉五行等者。卷初云由十種悟入苦諦苦下四行中。前五種行中悟入無常。此五行中初變異行。即前所明八種因緣十五種十六種等變異是。第二滅壞行。即前所明比度有剎那生滅等是也。故言已辨二行。今第三云何復由別離行故觀無常性。釋中。云非愛者。是怨。及共財等者。同財。或由惡行加行失壞者。為作失利名為惡作。法性行中。云謂即所有變異無常等者。此中意如現在樂受正受樂時未變異無常。以變異等前三種無常行故。觀今樂受于當來世必當無常故。如是通達如是樂受于當來世必定無常。故名法性無常令會行故觀無常者。即以前三種無常觀現在法與此三種無常和會故。名合會無常。即前樂受于現在世流入此三無常也。第二明三行

【現代漢語翻譯】 現代漢語譯本 因為這個原因，更需要進一步地辨析。所以接下來的論述說：『如果這樣，這個『欲』是有原因的嗎？』假設『欲』是有原因的，並且以『自在』（Ishvara，宇宙的創造者和統治者）作為原因，那麼『自在』如果是本來就存在的，『欲』也應該本來就存在。因為有『自在』的時候就有『欲』。這就像前面破斥諸行一樣。所以接下來的論述說：『如果說有原因，並且以『自在』等作為原因。』既然以『自在』作為『欲』的原因已經被破斥了，那麼之後如果還有其他的原因，就不是以『自在』作為原因了。如果這樣，『欲』如果有原因，就像前面諸行分別以『欲』的功用和祈願作為原因一樣，現在說又用『欲』的功用和祈願，離開『自在』之外，用其他的方法作為原因。那麼諸行就分別有產生的原因，何必虛妄地認為無用的『自在』是原因呢？所以論述接下來就說：『如果說這個『欲』還有其他的原因等。』像這樣，簡略地由於三種增上作意的力量等，這是總結上面三種衡量作意。接下來闡明別離行中，首先引用前面的話，然後引出後面的解釋，最後進行總結。前面的話中說：『對於前面所舉的五行等』，在卷首說：『由十種領悟苦諦，苦下的四行中，前面的五種行中領悟無常。』這五行中，最初的變異行，就是前面所闡明的八種因緣、十五種、十六種等變異。第二是滅壞行，就是前面所闡明的比度有剎那生滅等。所以說已經辨析了二行。現在第三個問題是：『為什麼又由別離行來觀察無常的性質呢？』解釋中，『非愛者』，是指怨恨的人，以及共同的財產等，是指共同擁有的財產。或者由於惡行加行而失壞，是指為他人制造損失，稱為惡作。法性行中，『所謂即所有變異無常等』，這裡的意思是，比如現在感受快樂的時候，正在感受快樂的時候，還沒有變異無常。因為變異等前面三種無常行，所以觀察現在的樂受，在未來的世間必定是無常的。像這樣通達，像這樣的樂受，在未來的世間必定是無常的。所以名為法性無常，令合會行來觀察無常，就是用前面三種無常來觀察現在的法，與這三種無常和合，所以名為合會無常。就是前面的樂受，在現在的世間流入這三種無常。第二闡明三行。

【English Translation】 English version Because of this reason, further analysis is needed. Therefore, the following discussion says: 'If so, does this 'desire' have a cause?' Assuming that 'desire' has a cause and uses 'Ishvara' (the creator and ruler of the universe) as the cause, then if 'Ishvara' is inherently existent, 'desire' should also be inherently existent. Because when there is 'Ishvara', there is 'desire'. This is like refuting the aggregates (skandhas) earlier. Therefore, the following discussion says: 'If it is said that there is a cause, and 'Ishvara' etc. is used as the cause.' Since using 'Ishvara' as the cause of 'desire' has already been refuted, then if there are other causes later, they are not using 'Ishvara' as the cause. If so, if 'desire' has a cause, just like the previous aggregates separately used the function and prayer of 'desire' as the cause, now it is said that the function and prayer of 'desire' are used, apart from 'Ishvara', and other methods are used as the cause. Then the aggregates each have a cause of arising, why falsely consider the useless 'Ishvara' as the cause? Therefore, the discussion continues: 'If it is said that this 'desire' has other causes, etc.' Like this, briefly due to the power of the three kinds of increasing intention, etc., this is summarizing the above three kinds of measuring intention. Next, clarifying the separation practice, first quoting the previous words, then introducing the following explanation, and finally summarizing. The previous words say: 'For the five aggregates mentioned earlier, etc.', it is said at the beginning of the chapter: 'From the ten kinds of understanding of suffering, in the four practices under suffering, the first five practices understand impermanence.' Among these five practices, the initial change practice is the change of the eight kinds of causes and conditions, fifteen kinds, sixteen kinds, etc. explained earlier. The second is the destruction practice, which is the comparison of momentary arising and ceasing, etc. explained earlier. Therefore, it is said that the two practices have been analyzed. Now the third question is: 'Why do we observe the nature of impermanence through the separation practice?' In the explanation, 'those who are not loved' refers to those who are resented, and common property, etc., refers to property that is jointly owned. Or due to evil actions and efforts, it is destroyed, which means causing losses to others, called evil deeds. In the nature of Dharma practice, 'the so-called impermanence of all changes, etc.', the meaning here is, for example, when experiencing happiness now, when experiencing happiness, there is no impermanence of change. Because of the previous three kinds of impermanent practices such as change, observe the current happiness, which will definitely be impermanent in the future world. Understanding like this, such happiness will definitely be impermanent in the future world. Therefore, it is called the impermanence of Dharma nature, so that the practice of assembly observes impermanence, that is, using the previous three kinds of impermanence to observe the current Dharma, and combining it with these three kinds of impermanence, so it is called the impermanence of assembly. That is, the previous happiness flows into these three kinds of impermanence in the present world. Second, clarify the three practices.

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悟入苦行中。云如是由證成道理及修增上故至趣入苦行者。結前起后。謂前所明信至教量及以現見比度。此三即是此中證成道理。及修增上故者。即解至教等道理次下云依教行者凈信增上作意力故。或由現見增上力故。或由如是是比度增上力故等。是此中及修增上故。彼解至教量等下一一別觀。此作意即修增上也。次釋。后結。釋先解第二不可愛行。劫解第一由結縛行與列名中次第不同。

第三解不安隱行。初中作是思惟如是諸行皆是無常乃至如是由不可愛行趣入苦行等者。基公解云。準下文云。于能隨順苦受諸行及苦受中。由不可愛行趣入苦苦。即以此行趣入三中苦苦也。此不可愛行中攝前七苦。七苦皆是苦苦。若準對法及余處文七苦中前五是苦苦。次二是壞苦。與此文相違者。且釋云前七苦俱不可愛行。七不可愛中前五是苦苦。今以不可愛行結縛不安隱行此三行與三三苦相從收故即相從收不可愛中唯雖有二苦皆是苦苦行攝。少從多故二苦俱五苦也。又以此順生苦受等。故雖七皆是苦苦。所以者何。以次第二明結縛行中由結縛行趣入壞苦。即于貧愛等結更生貪愛等。招生老病死等說大苦蘊。即七苦順生樂受者是壞苦。故知順生苦受者是苦苦。以順非苦樂受生舍受是行苦。下結趣入三苦論文前後不同者。以性相

【現代漢語翻譯】 現代漢語譯本 悟入苦行中。關於如何通過驗證道理和修習增上來達到趨入苦行的目的，這是承上啟下的。前面所說的相信教義的衡量標準，以及通過現見和比量，這三者就是這裡驗證道理的方法。而『修增上故』，就是解釋教義等道理。接下來會說，依靠教義修行的人，由於凈信增上和作意力的緣故，或者由於現見增上的力量，或者由於這樣的比度增上的力量等等，這就是這裡的『修增上故』。他們解釋教義的衡量標準等，一一分別觀察。這個作意就是修習增上。接下來是解釋，然後是總結。解釋先解釋第二種不可愛行。劫解第一種由結縛行與列名中的順序不同。 第三，解釋不安隱行。一開始就思考，像這樣的諸行都是無常的，乃至像這樣由不可愛行趨入苦行等等。基公解釋說，按照下文所說，對於能夠隨順苦受的諸行和苦受中，由不可愛行趨入苦苦。就是用這種行趨入三種苦中的苦苦。這種不可愛行中包含了前面的七種苦。七種苦都是苦苦。如果按照《對法》和其他地方的說法，七種苦中前五種是苦苦，后兩種是壞苦，這與本文的說法相違背。暫且解釋說，前面的七種苦都是不可愛行。七種不可愛中，前五種是苦苦。現在用不可愛行來結縛不安隱行，這三種行與三種苦相互順從地收攝，因此相互順從地收攝，不可愛中即使只有兩種苦都是苦苦行所攝。少數服從多數，所以兩種苦都歸於五種苦。又因為這能順生苦受等等。所以說七種都是苦苦。為什麼呢？因為接下來第二段說明結縛行中，由結縛行趨入壞苦。就是對於貧窮、愛慾等束縛，更加產生貪愛等等，招致生老病死等，說是大苦蘊。就是七種苦順生樂受的是壞苦。所以知道順生苦受的是苦苦。因為順生非苦樂受而生舍受是行苦。下面總結趨入三種苦的論文前後不同，是因為性質和現象。

【English Translation】 English version Entering into ascetic practices. Regarding how to attain entering into ascetic practices through verifying principles and cultivating enhancement, this connects the preceding and introduces the following. What was previously stated regarding the measure of believing in teachings, as well as through direct perception and inference, these three are the methods for verifying principles here. And 'cultivating enhancement' is explaining the principles of teachings, etc. The following will say that those who practice according to the teachings, due to the enhancement of pure faith and the power of attention, or due to the power of direct perception enhancement, or due to such inference enhancement, etc., this is the 'cultivating enhancement' here. They explain the measure of teachings, etc., observing each one separately. This attention is cultivating enhancement. Next is explanation, then conclusion. Explaining, first explain the second unlovable practice. The kalpa explains the first, the practice of binding, differs from the order in the list of names. Third, explaining the practice of insecurity. Initially, contemplate that such practices are all impermanent, and so on, until like this, entering into ascetic practices through unlovable practices, etc. Ji Gong explains, according to the following text, regarding practices that accord with suffering and in suffering, entering into suffering of suffering through unlovable practices. That is, using this practice to enter into suffering of suffering among the three sufferings. This unlovable practice includes the preceding seven sufferings. The seven sufferings are all suffering of suffering. If according to the Abhidharma and other texts, among the seven sufferings, the first five are suffering of suffering, and the latter two are suffering of change, which contradicts this text. Let's temporarily explain that the preceding seven sufferings are all unlovable practices. Among the seven unlovable practices, the first five are suffering of suffering. Now, using unlovable practices to bind the practice of insecurity, these three practices are collected in accordance with the three sufferings, therefore they are collected in accordance. Among the unlovable, even though there are only two sufferings, they are all included in the practice of suffering of suffering. The minority follows the majority, so the two sufferings belong to the five sufferings. Also, because this accords with the arising of suffering, etc. Therefore, it is said that all seven are suffering of suffering. Why? Because the next second section explains that in the practice of binding, entering into suffering of change through the practice of binding. That is, regarding the bonds of poverty, desire, etc., even more greed arises, etc., leading to birth, old age, sickness, death, etc., which is said to be a great mass of suffering. That is, the seven sufferings that accord with the arising of pleasure are suffering of change. Therefore, know that what accords with the arising of suffering is suffering of suffering. Because what accords with the arising of neither suffering nor pleasure gives rise to indifference, it is suffering of formation. The following concludes that the essay on entering into the three sufferings differs before and after because of nature and phenomena.

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求隨義便解。又釋攝義門別。彼論約三苦攝八苦故知五是苦苦。此論以三行攝八苦故不可愛行是前七行。今以苦攝三行故苦苦攝不可愛行是苦苦。不以苦苦攝不可愛行所攝七苦為苦苦也。故不相違。攝義門別。言有漏有取者。景公云。漏是煩惱。取唯是愛。除滅道外諸餘苦集皆能生漏。又從緣生名為有漏。從取而生又結生取故名有取。于順非苦樂蘊中。由不安隱行趣入苦行者。通論行體。即取一切順於三受有漏諸蘊。文中為簡順於苦苦壞苦諸蘊。是故但說順非苦樂有漏諸蘊以為行苦。此中以說賴耶名順舍蘊。以有苦樂種隨逐故。然文中說順非苦樂一切諸蘊苦樂種子之所隨逐。不唯取彼賴耶。故知此據末之立賴耶為論。是故通說諸蘊苦樂種子所隨逐。如是由結縛行及至諸所有受皆悉是苦者。將此所明三行會經中說三愛皆苦之意。第三明無所得行趣入空行。景雲。觀心相續離第二法唯有其心。心外無我故名為空。即蘊我無名為無我。第四明不自在行入無我行。基云。空無我二行何別。空者定於體。無我定於用。即計有體名有。以空遣之。執有用名我。以無我遣之。第二解集諦中。有三複次。初複次中解因集起緣。云謂了知愛能引苦故說名為因者。景雲。但有其愛必能引苦故愛望苦總說為因。基云。且如現在逢一順樂受境于

【現代漢語翻譯】 現代漢語譯本 關於『隨義便解』，以及解釋『攝義門別』：彼論（指其他論著）通過三苦（苦苦、壞苦、行苦）來涵蓋八苦（生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、求不得苦、五蘊熾盛苦），因此可知五蘊熾盛苦是苦苦。此論（指本論）以三行（苦行、樂行、舍行）涵蓋八苦，因此不可愛行（不喜歡的行為）是前七種苦。現在以苦來涵蓋三行，所以苦苦涵蓋不可愛行，是苦苦。但不是以苦苦來涵蓋不可愛行所涵蓋的七苦，作為苦苦。所以不相違背。『攝義門別』是指攝取的意義有所區別。 說到『有漏有取』，景公（可能是對經文的註釋者）說：『漏』是指煩惱，『取』僅僅是指愛。除了滅道（涅槃之道）之外，其餘的苦集（苦的根源）都能產生煩惱。又因為從因緣而生，所以稱為『有漏』。從取（執取）而生，又結生取（導致輪迴的執取），所以稱為『有取』。在順適非苦非樂的蘊（五蘊：色、受、想、行、識）中，由於不安穩的行而趨入苦行的人，通盤來說，行的本體，就是取一切順適於三種感受（苦受、樂受、舍受）的有漏諸蘊。文中爲了簡化順適于苦苦、壞苦的諸蘊，所以只說順適非苦非樂的有漏諸蘊，作為行苦。這裡用來說明阿賴耶識（第八識）名為順舍蘊，因為有苦樂的種子跟隨的緣故。然而文中說順適非苦非樂的一切諸蘊，都是苦樂種子所跟隨的，不只是取阿賴耶識。所以可知這是根據後來建立阿賴耶識的觀點來論述的。因此通盤來說，諸蘊都是苦樂種子所跟隨的。像這樣，由結縛行（被煩惱束縛的行為）以及直至所有感受都是苦，是將此所闡明的三行，與經中所說的三愛（欲愛、有愛、無有愛）皆是苦的意義相會合。 第三是闡明無所得行趨入空行。景公說：『觀察心相續，離開第二法（除了心之外的任何事物），只有其心。心外沒有我，所以名為空。』也就是蘊我（五蘊和合而成的我）不存在，名為無我。 第四是闡明不自在行趨入無我行。基公（可能是對經文的註釋者）說：『空和無我這兩種行有什麼區別？空是針對本體而言，無我是針對作用而言。』也就是認為有本體，名為有，用空來去除它。執著于作用，名為我，用無我來去除它。 第二是解釋集諦（苦的根源）中的內容，有三重解釋。最初的解釋中，解釋因集起緣，說：『所謂了知愛能引苦，所以說名為因』，景公說：『只要有愛，必定能引來苦，所以愛對於苦來說，總的來說是因。』基公說：『比如現在遇到一個順適快樂的感受境界，于』

【English Translation】 English version Regarding 'Suí Yì Biàn Jiě' (Explanation According to Meaning) and explaining 'Shè Yì Mén Bié' (Distinction in the Aspect of Inclusion): The other treatise (referring to other treatises) uses the three sufferings (bitterness of suffering, bitterness of change, bitterness of conditioning) to encompass the eight sufferings (birth, old age, sickness, death, being near what one hates, being separated from what one loves, not getting what one wants, the suffering of the five aggregates), thus it can be known that the suffering of the five aggregates is the bitterness of suffering. This treatise (referring to this treatise) uses the three conducts (suffering conduct, joyful conduct, neutral conduct) to encompass the eight sufferings, thus 'unpleasant conduct' (unfavorable behavior) is the first seven sufferings. Now, using suffering to encompass the three conducts, therefore the bitterness of suffering encompasses unpleasant conduct, which is the bitterness of suffering. But it is not using the bitterness of suffering to encompass the seven sufferings encompassed by unpleasant conduct, as the bitterness of suffering. Therefore, there is no contradiction. 'Shè Yì Mén Bié' refers to the difference in the meaning of inclusion. Speaking of 'Yǒu Lòu Yǒu Qǔ' (with outflows and grasping), Jing Gong (possibly a commentator on the scriptures) said: 'Outflows' refer to afflictions, and 'grasping' only refers to love. Except for the path of cessation (the path to Nirvana), the remaining origins of suffering can produce afflictions. Also, because it arises from conditions, it is called 'with outflows'. Arising from grasping, and also generating grasping that leads to rebirth, it is called 'with grasping'. Among the aggregates (the five aggregates: form, feeling, perception, mental formations, consciousness) that are in accordance with neither suffering nor pleasure, those who enter into suffering conduct due to unstable conduct, generally speaking, the substance of conduct is to take all the aggregates with outflows that are in accordance with the three feelings (suffering, pleasure, neutral). In the text, in order to simplify the aggregates that are in accordance with the suffering of suffering and the suffering of change, it only says that the aggregates with outflows that are in accordance with neither suffering nor pleasure are taken as the suffering of conditioning. Here, it is used to explain that Ālàyé Consciousness (the eighth consciousness) is called the neutral aggregate, because there are seeds of suffering and pleasure that follow. However, the text says that all the aggregates that are in accordance with neither suffering nor pleasure are followed by the seeds of suffering and pleasure, not just taking the Ālàyé Consciousness. Therefore, it can be known that this is based on the later establishment of Ālàyé Consciousness for discussion. Therefore, generally speaking, all the aggregates are followed by the seeds of suffering and pleasure. In this way, the conduct of being bound by afflictions and up to all feelings are suffering, which is to reconcile the three conducts explained here with the meaning of the three loves (desire love, existence love, non-existence love) mentioned in the scriptures, which are all suffering. Third is to explain the conduct of non-attainment entering into the conduct of emptiness. Jing Gong said: 'Observing the continuity of the mind, apart from the second dharma (anything other than the mind), there is only the mind. There is no self outside the mind, so it is called emptiness.' That is, the aggregate self (the self formed by the combination of the five aggregates) does not exist, which is called no-self. Fourth is to explain the conduct of non-self-mastery entering into the conduct of no-self. Ji Gong (possibly a commentator on the scriptures) said: 'What is the difference between the two conducts of emptiness and no-self? Emptiness is directed at the substance, and no-self is directed at the function.' That is, thinking that there is a substance is called existence, and emptiness is used to remove it. Attaching to the function is called self, and no-self is used to remove it. Second is to explain the content in the truth of accumulation (the origin of suffering), which has three levels of explanation. In the initial explanation, explaining the cause of accumulation, it says: 'The so-called understanding that love can lead to suffering, so it is said to be the cause', Jing Gong said: 'As long as there is love, it will definitely lead to suffering, so love is generally said to be the cause of suffering.' Ji Gong said: 'For example, now encountering a pleasant feeling, in'

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中起愛。當知即熏愛等成種。此成種時復令當來生等種子于中增長。此愛望此生等種子能引生故故名為因。既引苦已復招集令其生故說名為集者景雲。愛引苦已復招集業令當苦生說名為集。基云。即前愛能潤行支等成有集能生當果。此愛能集他義名集。既生苦已令彼起故說名為起者。景雲。既集彼業當苦生已。今令苦起說愛名起。基云。即愛既熏種已能令苦種生生等苦現行。愛能令生等種起現行故名起。復于當來諸苦種子能攝受故次第招引諸苦集故說名為緣者。景雲。此愛非直能引現起之苦及當起苦。復能招引當來識等苦種令其增長故說為緣。基云。即愛既于當來苦種能攝受熏增故。能令未來生等苦次第生起諸苦集生說名為緣。此初複次稍與對法第六卷同。勘之。又約總別不同。其目義者諸愛能愛未來自體名引苦是總。餘三是別。既引苦已由愛能令三界五趣果現在前未來果集故名集。既引業五趣已愛能隨令一人趣等生現前名生。既一人趣等生現前已愛能令此人身中生等諸位次第生現在前名緣。此三即次第別生也。勘彼第六卷同此。第二複次意。即愛支望取支為因。愛支望有支為集能集諸業故。即愛支令生支現在前名起。即愛支能遂引老死支現在前名遠緣。景解第二複次云。於十二支中知愛是取因故名因。此愛非直是其

取因復能招集取所生有。恐濫三有故今舉取為因之有。故云即以其取為因有故。又愛能起當來生支。生支從有支起。舉有取生。故云有為上首。當來生此愛。又能引發老病死等故名為緣。舉生為緣意望所生老病死等以為緣義。第三複次中。景雲。謂正了知至後有生因者。了相作意。又正了知賴耶依中愛隨眠等是後有因。又正了知彼所生纏隨其所應是集起緣者。總釋隨眠所生起纏為集起緣。下別釋。謂求後有愛招集後有名集。此後有愛復能發於現自身喜貪俱行愛故名起。喜貪俱行愛復與多種資具彼彼喜愛為緣即名為緣。基云。第三複次解意。了知諸惑種子附屬所依本識知愛隨眠等是當來世後有生因名因。即知愛種子能生當果義名知因。此一種種子后三種現行名愛。愛復招集後有故名集。此後有愛為緣復能發起于現在境起喜貪俱行愛名起。即以此俱行愛為緣于未來境起彼彼喜樂愛名緣。此中於四種愛中不說今愛愛著自身也。又此即四愛。第一單名愛。此愛是總愛。相狀難知。今以種子名說其實通現行。論文雖言總煩惱意取于愛。此愛能引生未來果故。餘三為三愛。言此後有愛復能發起喜貪俱行愛。喜貪俱行愛者是緣現境起。俱由此愛緣未來自體愛未來身故。于現在境亦能生愛故名俱行愛。由後有愛為因。又以現在與妙境相

【現代漢語翻譯】 現代漢語譯本 取（Upādāna，執取）作為因，能夠招集取所產生的『有』（bhava，存在、有）。因為擔心概括了三有（欲有、色有、無色有），所以現在只舉出『取』作為『有』的因。因此說，就是以這個『取』作為『有』的因。而且，愛（Tṛṣṇā，渴愛）能夠引發當來的『生』支（jāti，生）。『生』支是從『有』支產生的。舉出『有』、『取』、『生』，所以說『有』為上首。當來生起此『愛』，又能夠引發老、病、死等等，所以名為『緣』（pratyaya，緣）。舉出『生』作為『緣』，意在期望所生的老、病、死等等作為『緣』的意義。 第三『複次』（punar aparam，進一步）中，景雲說：『所謂正確了知到後有生因，就是了相作意（lakṣaṇa-manasikāra，如理作意）。又正確了知阿賴耶識（Ālaya-vijñāna）中愛隨眠（Tṛṣṇānuśaya，愛隨眠）等等是後有的因。又正確了知由彼所生的纏（paryavasthāna，纏）隨其所應是集起緣。』總的解釋是，隨眠所生起的纏為集起緣。下面分別解釋。所謂求後有的愛招集後有名為『集』。這個後有愛又能引發于現自身喜貪俱行愛，所以名為『起』。喜貪俱行愛又與多種資具彼彼喜愛為緣，就名為『緣』。 基云說：『第三複次的解釋是，了知諸惑種子附屬所依的本識，知道愛隨眠等等是當來世後有生因，名為『因』。就是知道愛種子能生當果的意義，名為『知因』。這一種種子后三種現行名為『愛』。『愛』又招集後有，所以名為『集』。這個後有愛為緣，又能發起于現在境起喜貪俱行愛，名為『起』。就是以這個俱行愛為緣，于未來境起彼彼喜樂愛，名為『緣』。』 此中於四種愛中不說今愛愛著自身。又此即四愛。第一單名愛。此愛是總愛。相狀難知。今以種子名說其實通現行。論文雖言總煩惱意取于愛。此愛能引生未來果故。餘三為三愛。言此後有愛復能發起喜貪俱行愛。喜貪俱行愛者是緣現境起。俱由此愛緣未來自體愛未來身故。于現在境亦能生愛故名俱行愛。由後有愛為因。又以現在與妙境相

【English Translation】 English version Upādāna (grasping), as a cause, can gather the bhava (becoming, existence) that arises from grasping. Fearing that it would encompass the three bhava (kāma-bhava, rūpa-bhava, arūpa-bhava), only upādāna is now cited as the cause of bhava. Therefore, it is said that bhava is caused by this upādāna. Furthermore, Tṛṣṇā (craving) can initiate the future jāti (birth). The jāti branch arises from the bhava branch. By citing bhava, upādāna, and jāti, it is said that bhava is the foremost. This Tṛṣṇā will arise in the future and can also initiate old age, sickness, death, etc., and is therefore called pratyaya (condition). Citing jāti as a condition implies the expectation that the resulting old age, sickness, death, etc., will serve as the meaning of 'condition'. In the third 'punar aparam' (furthermore), Jingyun says: 'What is meant by correctly understanding the cause of future existence is lakṣaṇa-manasikāra (attention to characteristics). Furthermore, correctly understanding that Tṛṣṇānuśaya (latent craving) etc., in the Ālaya-vijñāna (store consciousness) are the causes of future existence. Furthermore, correctly understanding that the paryavasthāna (afflictions) arising from them are the conditions for accumulation.' The general explanation is that the afflictions arising from latent tendencies are the conditions for accumulation. The following is a separate explanation. What is meant by the craving for future existence gathering future existence is called 'accumulation'. This craving for future existence can also initiate the love accompanied by joy and greed in the present self, so it is called 'arising'. The love accompanied by joy and greed is conditioned by various resources and the love for them, and is called 'condition'. Ji Yun says: 'The explanation of the third 'furthermore' is that understanding that the seeds of various delusions are attached to the fundamental consciousness on which they depend, knowing that latent craving etc., are the causes of future existence in the coming world, is called 'cause'. That is, knowing that the seed of craving can produce the meaning of the future result is called 'knowing the cause'. These three kinds of manifest actions after one kind of seed are called 'craving'. 'Craving' also gathers future existence, so it is called 'accumulation'. This craving for future existence, as a condition, can also initiate the love accompanied by joy and greed arising in the present environment, called 'arising'. That is, taking this accompanying love as a condition, the love of joy and pleasure arises in the future environment, called 'condition'.' Among the four types of craving, the present love of oneself is not mentioned. Also, this is the four types of craving. The first is simply called love. This love is the general love. Its characteristics are difficult to know. Now, using the name of the seed, it actually encompasses manifest actions. Although the treatise speaks of taking craving as the general affliction, this craving can lead to the future result. The remaining three are the three types of craving. It is said that this craving for future existence can initiate the love accompanied by joy and greed. The love accompanied by joy and greed arises in relation to the present environment. Both are caused by this love, which is related to the future self and the future body. Because love can also arise in the present environment, it is called accompanying love. It is caused by the craving for future existence. Also, the present is related to the wonderful environment.

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應起愛故於未來妙境亦起彼彼喜愛。故彼彼喜愛亦由俱行愛為緣也。第三解滅諦四行中。集諦無餘名滅苦諦無餘名靜。即前二種是。第一最勝無上名妙。即前二種是。常住出離名離。第四解道四行中。于所知滅境能為作道路通尋求義名道。道路通所尋求法故。所尋求既通虛妄真實。是所通尋求是真實非虛妄名如。簡虛妄故。非但能于滅諦真實尋求。亦於四諦門能如實知皆能隨轉名行。歷四諦故。行歷四諦欲何為。能出生死一向能趣涅槃義故名出。出諸歷勞故。第二明觀上界四諦中。初結前生后。第二正釋。謂彼所有乃至皆有如是性等者。景雲。此明上二界有為有漏苦諦之體。遍上界一切生處。愛等集體遍五門種。於三世時皆有如是苦集有法。皆隨如是集諦道理。皆有如是苦諦之性。下明上界滅道可知。基云。此中意以四諦理觀。現此界所見諸蘊有無常等已於他方不同分界不現見蘊皆能以理比度觀察。謂彼他方界等所有有為有漏通三界等處。於一切諸蘊種於一切三世時。皆有如是集能生果法。苦難和合法。生老等苦諦。皆隨如是苦無常理者業煩惱以集諦皆有同集生緣性。若性等行有滅法寂滅安樂是滅諦。彼所有道能斷諸惑究竟出離生死也。是道諦是。此段文意勸行者以此方現見類他方界不現見蘊等也。自下第三總結三智

【現代漢語翻譯】 現代漢語譯本 應于未來的美妙境界生起愛戀，也對那些境界生起喜愛。因此，那些喜愛也是由伴隨的愛為因緣而產生的。第三，解釋滅諦的四種行相中，集諦完全滅盡稱為『滅苦』，苦諦完全滅盡稱為『靜』。這兩種就是前面所說的。第一，最殊勝、無上的稱為『妙』，也就是前面兩種。常住、出離稱為『離』。第四，解釋道諦的四種行相中，對於所知的滅盡境界，能夠作為道路，通達尋求其意義，稱為『道』。因為道路能夠通達所尋求的法。所尋求的既通達虛妄和真實，那麼所通達尋求的就是真實而非虛妄，稱為『如』，簡別虛妄的緣故。不僅能夠對滅諦進行真實的尋求，也能在四諦之門如實地瞭解，都能隨之運轉，稱為『行』，遍歷四諦的緣故。遍歷四諦想要做什麼呢？能夠出生死，一向能夠趨向涅槃的意義，所以稱為『出』，脫離各種勞苦的緣故。 第二，闡明觀上界的四諦中，首先總結前文，引出後文。其次正式解釋，所謂『彼所有乃至皆有如是性等者』。景雲：『這闡明了上二界有為有漏的苦諦的本體，遍及上界一切眾生之處，愛等集體遍及五種門類。在三世時，都有這樣的苦集有法，都遵循這樣的集諦道理，都有這樣的苦諦的性質。』下面闡明上界的滅道是可以知曉的。基云：『這裡的意思是用四諦的道理來觀察。現在這個世界所見到的諸蘊有無常等，已經對於其他方不同的分界不顯現的蘊，都能用道理來比量推測觀察。』所謂其他方界等所有有為有漏通三界等處，在一切諸蘊種類中，在一切三世時，都有這樣的集能生果法，苦難和合法，生老等苦諦。都遵循這樣的苦無常的道理，業煩惱以集諦都有相同的集生緣的性質。如果性質等行有滅法，寂滅安樂就是滅諦。他們所有的道能夠斷除各種迷惑，究竟出離生死，就是道諦。這段文字的意思是勸導修行者用這個世界現見的事物來類比其他方界不顯現的蘊等等。從下面開始，第三總結三智。

【English Translation】 English version One should generate love for future wonderful realms and also generate fondness for those realms. Therefore, those fondness are also caused by accompanying love as a condition. Third, in explaining the four aspects of cessation (Nirodha Satya), the complete cessation of the origin (Samudaya Satya) is called 'cessation of suffering' (Duhkha Nirodha), and the complete cessation of suffering (Duhkha Satya) is called 'tranquility' (Shanta). These two are what was mentioned earlier. First, the most excellent and unsurpassed is called 'wonderful' (Pranita), which is also the previous two. Permanent and liberation is called 'separation' (Nihsarana). Fourth, in explaining the four aspects of the path (Marga Satya), being able to act as a path towards the known realm of cessation, understanding and seeking its meaning, is called 'path' (Marga). Because the path can lead to the sought-after Dharma. Since what is sought after encompasses both illusion and reality, then what is reached and sought after is reality and not illusion, called 'suchness' (Tathata), distinguishing it from illusion. Not only can one truly seek the cessation, but one can also truly understand the four noble truths and follow them, called 'practice' (Pratipatti), traversing the four noble truths. What is the purpose of traversing the four noble truths? It can give rise to the cessation of birth and death, and it can always lead to the meaning of Nirvana, so it is called 'liberation' (Niryana), escaping from all kinds of suffering. Second, in explaining the four noble truths in the realm of form and formless realm, first summarize the previous text and introduce the following text. Secondly, formally explain, 'All that they have, even all have such nature, etc.' Jingyun: 'This clarifies the essence of the suffering of the upper two realms, which are conditioned and defiled, and covers all living beings in the upper realm, and the collective of love, etc., covers five categories. At the time of the three times, there are such suffering and origin dharmas, all follow such origin truth principles, and all have such suffering nature.' The following clarifies that the cessation and path of the upper realm can be known. Jiyun: 'The meaning here is to observe with the principles of the four noble truths. Now, the aggregates seen in this world have impermanence, etc., and for the aggregates that are not visible in other different realms, they can all be inferred and observed by reason.' So-called other realms, etc., all conditioned and defiled places that pass through the three realms, in all kinds of aggregates, at all three times, there are such origin that can produce fruit dharma, suffering and difficult harmony dharma, birth, old age, etc., suffering. All follow such suffering impermanence principles, karma afflictions and origin have the same origin and birth nature. If the nature and other practices have cessation dharma, the quiet and peaceful happiness is cessation. All their paths can cut off all kinds of confusion and ultimately escape from birth and death, which is the path. The meaning of this passage is to persuade practitioners to use the things seen in this world to analogize the aggregates that are not visible in other realms, etc. From below, the third summarizes the three wisdoms.

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即是能生法類智種依處。景雲。上來所明前三方便。依未至定修。起了相作意。上下諦觀。即能熏發本有相見道中法智類智種子令其增長。名與種以為依處。泰云。自見道前法類之觀。遠望道后真法類觀作種為依。還同離心定解脫種。基云。此中意由五停總別念處作是四諦行故。即是后無漏類智種子依處。一有漏為緣能引無漏故名種子依處即新熏義。二即五停時亦能熏增無始無漏種。此種居五停位中亦名了相作意位收。能辨生初見道法類智故。名法類智種子依處。下顯位地。謂上所明十六種行了相作意。猶為欲界聞思聞思間雜。位在五停總別念處。第二解勝解作意中。初結前略標。第二廣解。前中謂從了相作意次起勝解作意。復於四諦差別事法盡所有性發起勝解。四諦平等一真如性如所有性發起勝解名勝解作意。位在暖等四善根位。就廣解中。辨四善根即為四段。初解暖法。文分為二。初辨緣諦盡所有性修作意相。二如是勤修瑜伽行者已下。明緣如所有性作四諦現觀。前中如是作意唯緣諦境一向在定者。基云。依此作意中欲斷我慢處下文云粗品我慢間無間轉。此勝解作意由為我慢間無間轉。何故言一向在定。豈不相違。義曰。前明瞭相作意一善心緣一境時。由為聞思間雜同緣。令勝解起時一向是善。緣一一境時不為聞

【現代漢語翻譯】 即是能生法類智種依處（能產生法智和類智種子的依據之處）。 景雲（人名，此處指景雲的觀點）。上面所說明的前三種方便，是依據未至定（一種禪定狀態）修習，生起了相作意（通過觀察事物表象來引發的意念活動），上下觀察四諦（苦、集、滅、道），就能熏發本有的相見道（通過觀察事物表象而證悟真理的階段）中的法智（對法的認知智慧）和類智（對同類事物的認知智慧）種子，使其增長，（五停心觀等）名為（法智和類智）種子的依據之處。 泰云（人名，此處指泰的觀點）。從見道之前的法類之觀，遙望見道之後的真法類觀，作為種子的依據。還如同離心定（脫離雜念的禪定）解脫種（獲得解脫的種子）。 基云（人名，此處指基的觀點）。這裡的意思是，通過五停心觀（不凈觀、慈悲觀、因緣觀、數息觀、界分別觀）和總別念處（身念處、受念處、心念處、法念處）來修習四諦，就是后無漏類智（超越煩惱的類智）種子的依據之處。一是有漏（有煩惱）作為緣，能夠引出無漏（無煩惱），所以稱為種子依處，也就是新熏習的含義。二是即使在修習五停心觀時，也能熏習增長無始以來的無漏種子。這種種子處於五停心觀的階段中，也稱爲了相作意位所包含。能夠辨別產生初見道（初次證悟真理的階段）的法智和類智，所以稱為法類智種子依處。 下面顯示位地。所說的十六種行（八正道和八邪道）的了相作意，仍然是欲界（充滿慾望的境界）的聞思（聽聞和思考）所間雜，位在五停心觀和總別念處。 第二是解釋勝解作意（通過深刻理解而產生的意念活動）中，首先總結前面所說的，簡略地標明。第二是廣泛地解釋。前面所說的是，從了相作意之後，接著生起勝解作意，又對四諦的差別事法（四諦所包含的各種現象）的盡所有性（所有可能的方面）發起勝解。對四諦平等一真如性（四諦的本質是相同的，都是真如）的如所有性（真實存在的方面）發起勝解，稱為勝解作意，位在暖位（四善根位的第一個階段）等四善根位（暖位、頂位、忍位、世第一位）。 就廣泛解釋中，辨別四善根，分為四個部分。首先解釋暖法。文分為兩部分。首先辨別緣諦（以四諦為所緣）的盡所有性修作意相（修習作意的狀態）。二是『如是勤修瑜伽行者已下』，說明緣如所有性（以真如為所緣）作四諦現觀（對四諦的直接觀察）。前面所說的作意，只是以四諦為境界，一向在定中。基云（人名，此處指基的觀點）：依據這種作意，想要斷除我慢，下文說『粗品我慢間無間轉』（粗顯的我慢持續不斷地產生）。這種勝解作意是因為我慢持續不斷地產生，為什麼說一向在定中？難道不是相互矛盾嗎？義曰（人名，此處指義的觀點）：前面說明了相作意，一個善心緣一個境界時，因為聽聞和思考的間雜，使得勝解生起時一向是善的，緣一個一個境界時，不被聽聞所干擾。

【English Translation】 It is the dependent origination of the seeds of Dharma-knowledge and Category-knowledge (Dharma-jnana and Anvaya-jnana) that can generate them. Jingyun (name of a person, here referring to Jingyun's view): The above-mentioned first three skillful means are cultivated based on the Unreached Concentration (a state of meditative concentration), giving rise to Appearance-Sign-Oriented Attention (an activity of mind triggered by observing the appearance of things). By observing the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga) from top to bottom, one can stimulate the inherent seeds of Dharma-knowledge and Category-knowledge in the Path of Seeing (the stage of enlightenment through observing the appearance of things), causing them to grow. (The Five Stoppages of Mind, etc.) are called the dependent origination of the seeds (of Dharma-knowledge and Category-knowledge). Taiyun (name of a person, here referring to Tai's view): The observation of Dharma-categories before the Path of Seeing looks forward to the true observation of Dharma-categories after the Path of Seeing, serving as the basis for the seeds. It is also like the seeds of liberation from the Mind-Separated Concentration (meditative concentration free from distractions). Ji (name of a person, here referring to Ji's view): The meaning here is that by cultivating the Four Noble Truths through the Five Stoppages of Mind (Contemplation of Impurity, Contemplation of Compassion, Contemplation of Conditioned Arising, Counting Breaths, Analysis of Elements) and the General and Specific Mindfulness (Mindfulness of Body, Mindfulness of Feeling, Mindfulness of Mind, Mindfulness of Dharma), it is the dependent origination of the subsequent Non-Outflow Category-knowledge (Category-knowledge beyond afflictions). First, the Outflow (with afflictions) serves as a condition to bring forth the Non-Outflow (without afflictions), hence it is called the dependent origination of the seeds, which is the meaning of new cultivation. Second, even when cultivating the Five Stoppages of Mind, one can cultivate and increase the Non-Outflow seeds from beginningless time. These seeds, being in the stage of the Five Stoppages of Mind, are also included in the position of Appearance-Sign-Oriented Attention. Because they can distinguish and generate the Dharma-knowledge and Category-knowledge of the initial Path of Seeing (the stage of initial enlightenment), they are called the dependent origination of the seeds of Dharma-knowledge and Category-knowledge. The following reveals the positions and stages. The Appearance-Sign-Oriented Attention of the sixteen types of practices (the Eightfold Noble Path and the Eightfold Wrong Path) is still mixed with the hearing and thinking of the Desire Realm (the realm full of desires), and is located in the Five Stoppages of Mind and the General and Specific Mindfulness. Second is the explanation of Resolution-Oriented Attention (an activity of mind arising from deep understanding), in which the first summarizes what was said earlier, briefly indicating it. The second is a broad explanation. What was said earlier is that after Appearance-Sign-Oriented Attention, Resolution-Oriented Attention arises, and one develops resolution towards the Exhaustive Nature (all possible aspects) of the differentiated phenomena of the Four Noble Truths (the various phenomena contained in the Four Noble Truths). Developing resolution towards the Suchness of Equality and Single True Reality (the essence of the Four Noble Truths is the same, all are Suchness) of the Four Noble Truths, is called Resolution-Oriented Attention, located in the Four Roots of Goodness (Warmth, Peak, Forbearance, World's Foremost Dharma). In the broad explanation, distinguishing the Four Roots of Goodness is divided into four parts. First, explain the Warmth Dharma. The text is divided into two parts. First, distinguish the state of cultivating attention with the Exhaustive Nature of the Truths as the object (focusing on the Four Noble Truths). Second, 'Thus diligently cultivating Yogis below' explains the direct observation of the Four Noble Truths with the Suchness as the object (focusing on Suchness). The aforementioned attention only takes the Four Noble Truths as the object, and is always in concentration. Ji (name of a person, here referring to Ji's view): Based on this attention, wanting to eliminate pride, the following text says 'Coarse pride turns intermittently' (coarse pride arises continuously). This Resolution-Oriented Attention is because pride arises continuously, why is it said to be always in concentration? Isn't it contradictory? Yi (name of a person, here referring to Yi's view): The previous explanation of Appearance-Sign-Oriented Attention, when a good mind focuses on one object, because of the mixing of hearing and thinking, when resolution arises, it is always good, and when focusing on one object at a time, it is not disturbed by hearing.

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思間雜一向在定。簡彼了相故言一向。據多時在善心一觀語。非無出觀起我慢及退生余惑等。不欲明伏我慢。論實得我慢。故言間無間轉。今以勝解簡了相故據長時在觀。非如了相為聞思間不得長時入觀。言一向。非相違也。謂生死流轉如是諸法無邊等者。此一段具明四諦無邊。思文準知。泰云。生死諸法無依無獲不可以為所依。起無依行。皆無所希唯有過患。故起無願行。景雲。雖厭苦集欣樂涅槃。然猶未能深心趣入。何以故。以彼猶有能障現觀粗品我慢。隨入作意間無間轉者。思惟生死流轉等時心帶我解名為我慢。說帶我心名粗我慢隨入作意與勝解作意四諦觀心間無間轉。作是思惟乃至如是諸法是我所有等。出粗品我慢之相。彼既了知如是我慢是障礙已乃至隨作意行專精無間等者。恐更起彼我慢為障。作為制伏所知境趣入涅槃專精無間。後心起時。觀察前心為邪為正。專精守護無有間斷。令彼我慢無容得生。泰云。彼不能起入故。但起修任運作意。彼既了知我慢障已便能速疾專精無間。舍前所修任運作意。如是乃至以後觀心緣前觀心故離所緣相。基云。彼既了知乃至趣入作意等者。此隨轉作意即前我慢。以是內我隨法能入名隨入作意。趣入作意者。即于生死曾久流轉當複流轉。乃至無相真是無相緣外境而生名趣入

【現代漢語翻譯】 現代漢語譯本 『思間雜一向在定』（思惟有時夾雜著了相而安住于禪定中）。因為簡擇了『彼了相』（對境的了別相），所以說『一向』（專注）。這是根據長時間安住在善心一觀（善心所引發的觀想）來說的。並非說沒有出觀時生起我慢以及退轉而產生其他迷惑等情況。這裡不是要說明伏藏的我慢，而是論述實際上已經生起了我慢。所以說『間無間轉』（時斷時續地運轉）。現在用勝解（殊勝的理解）來簡擇了相，所以說是長時間安住在觀想中。不像了相那樣，因為聞思夾雜而不能長時間入觀。說『一向』，並非是矛盾的。 『謂生死流轉如是諸法無邊等者』（所說的生死流轉等這些法是無邊無際的）。這一段完整地說明了四諦（苦、集、滅、道）的無邊。思惟文句可以類推得知。泰法師說：『生死等諸法無所依靠，無所獲得，不可以作為依靠，因此生起無依行（對生死等法不執著的修行）。一切都沒有希望，只有過患，所以生起無願行（對世間一切不生慾望的修行）。』景法師說：『雖然厭惡苦和集，欣樂涅槃，然而還不能深深地趣入。為什麼呢？因為他們還有能夠障礙現觀（親身體驗真理）的粗品我慢。』 『隨入作意間無間轉者』（隨著我慢的生起，作意時斷時續地運轉）。思惟生死流轉等的時候，心中帶著『我』的理解，這叫做我慢。說帶著『我』的心，叫做粗品我慢，隨著作意，與勝解作意（殊勝理解的作意）和四諦觀心（對四諦的觀想）時斷時續地運轉。『作是思惟乃至如是諸法是我所有等』（這樣思惟，乃至認為這些法都是我所有的），這是顯露出粗品我慢的相狀。 『彼既了知如是我慢是障礙已乃至隨作意行專精無間等者』（他們既然了知像這樣的我慢是障礙之後，就隨著作意修行，專心精進沒有間斷）。恐怕再次生起我慢成為障礙，所以作為制伏，對所知的境界趣入涅槃，專心精進沒有間斷。後來的心生起時，觀察前面的心是邪是正，專心守護沒有間斷，使我慢沒有機會產生。泰法師說：『他們不能生起入定，只能生起修任運作意（順其自然的作意）。』他們既然了知我慢是障礙，就能迅速地專心精進沒有間斷，捨棄先前所修的任運作意。 『如是乃至以後觀心緣前觀心故離所緣相』（像這樣，乃至用後面的觀心緣著前面的觀心，因此遠離所緣的相）。基法師說：『彼既了知乃至趣入作意等者』（他們既然了知乃至趣入作意等）。這裡的『隨轉作意』就是指前面的我慢。因為這個內在的『我』隨著法能夠進入，所以叫做『隨入作意』。『趣入作意者』（趣入作意是指），就是對於生死曾經長久流轉，將來還要流轉，乃至無相（沒有固定不變的相）的真如，緣著外境而生起，叫做趣入。

【English Translation】 English version 'Sijian za yixiang zai ding' (思間雜一向在定) means that contemplation is sometimes mixed with 'liao xiang' (了相, the distinguishing characteristics of objects) while dwelling in samadhi. It is called 'yixiang' (一向, focused) because it selects 'bi liao xiang' (彼了相, those distinguishing characteristics). This is based on dwelling in 'shanxin yi guan' (善心一觀, a virtuous mind's contemplation) for a long time. It doesn't mean that there are no instances of arising arrogance when exiting contemplation, or of regressing and generating other delusions. This doesn't aim to clarify latent arrogance, but rather discusses the actual arising of arrogance. Therefore, it is said to 'jian wu jian zhuan' (間無間轉, operate intermittently). Now, because 'shengjie' (勝解, superior understanding) is used to select 'liao xiang', it is said to dwell in contemplation for a long time, unlike 'liao xiang' where one cannot enter contemplation for a long time due to the mixture of hearing and thinking. Saying 'yixiang' is not contradictory. 'Wei shengsi liuzhuan ru shi zhu fa wu bian deng zhe' (謂生死流轉如是諸法無邊等者) means that the so-called cycle of birth and death and such dharmas are boundless. This section fully explains the boundlessness of the Four Noble Truths (苦, suffering; 集, the cause of suffering; 滅, the cessation of suffering; 道, the path to the cessation of suffering). The meaning can be inferred by thinking about the sentences. Dharma Master Tai said: 'The dharmas of birth and death are without reliance, without attainment, and cannot be taken as a basis for reliance. Therefore, one generates 'wuyi xing' (無依行, the practice of non-reliance). Everything is without hope, only with faults, so one generates 'wuyuan xing' (無願行, the practice of non-desire).' Dharma Master Jing said: 'Although one detests suffering and its causes and rejoices in Nirvana, one is still unable to deeply enter. Why? Because they still have coarse arrogance that can obstruct direct realization.' 'Sui ru zuoyi jian wu jian zhuan zhe' (隨入作意間無間轉者) means that as arrogance arises, the 'zuoyi' (作意, attention) operates intermittently. When contemplating the cycle of birth and death, the mind carries an understanding of 'I', which is called arrogance. Saying that the mind carries 'I' is called coarse arrogance, which operates intermittently with 'shengjie zuoyi' (勝解作意, attention with superior understanding) and 'si di guan xin' (四諦觀心, contemplation on the Four Noble Truths). 'Zuo shi siwei naizhi ru shi zhu fa shi wo suoyou deng' (作是思惟乃至如是諸法是我所有等) means 'thinking in this way, even to the point of thinking that these dharmas are mine,' which reveals the appearance of coarse arrogance. 'Bi ji liao zhi ru shi wo man shi zhangai yi naizhi sui zuoyi xing zhuanjing wu jian deng zhe' (彼既了知如是我慢是障礙已乃至隨作意行專精無間等者) means that 'since they know that such arrogance is an obstacle, they cultivate with attention, diligently and without interruption.' Fearing that arrogance will arise again as an obstacle, they take it as a means of subduing, entering Nirvana with the known realm, diligently and without interruption. When the subsequent mind arises, observe whether the previous mind was wrong or right, diligently guarding without interruption, so that arrogance has no chance to arise. Dharma Master Tai said: 'They cannot generate entering samadhi, but can only generate 'xiu renyun zuoyi' (修任運作意, attention that goes with the flow).' Since they know that arrogance is an obstacle, they can quickly and diligently cultivate without interruption, abandoning the previously cultivated 'renyun zuoyi'. 'Ru shi naizhi yihou guan xin yuan qian guan xin gu li suo yuan xiang' (如是乃至以後觀心緣前觀心故離所緣相) means 'in this way, even to the point of using the subsequent contemplating mind to connect with the previous contemplating mind, thus separating from the characteristics of the object of contemplation.' Dharma Master Ji said: 'Bi ji liao zhi naizhi qu ru zuoyi deng zhe' (彼既了知乃至趣入作意等者) means 'since they know even to the point of entering attention.' Here, 'sui zhuan zuoyi' (隨轉作意, attention that follows) refers to the previous arrogance. Because this inner 'I' can enter with the dharma, it is called 'sui ru zuoyi' (隨入作意, attention that follows entry). 'Qu ru zuoyi zhe' (趣入作意者, entering attention) means that for birth and death that has flowed for a long time and will continue to flow, even to the point of 'wu xiang' (無相, without fixed characteristics) true suchness, arising by connecting with the external realm is called entering attention.

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作意。彼行者隨此作意專精無間觀察聖諦。此觀察心既時滅已後生無間觀察方便流注。前觀察心沒後觀察心生。以後心緣前心專精無替。以此義故粗品我慢無容得生。是此中文意。自下第二明緣如所有性作四諦觀。如是行者觀心相續展轉別異新新而生或增或減等者。基云。行者作觀行時念念增勝名為或增。若不減增勝名為或減。暫時有率爾生前後既有增減變易明知無常。即此觀心既入取蘊明知是苦。無如實計真是法但是苦法名為空觀性心是苦實所計法是苦。觀離第二法故。無常實第二妄計實法名空。無自在用名無我行也。是此中意。計即緣道諦為無常等。約似觀心是道諦故。若據實觀心是苦諦。以有漏故。今約順出世義。又此位中有無漏義故。說為道諦。若約此義亦緣道諦為無常等。今約實義故是苦諦。景雲。知唯有心無有第二我法名空。苦集滅道諦正悟入者轉近見道。觀行漸增明名正悟入。非是現觀名為悟入。觀行漸增離於分別。故言能緣所緣平等平等正智得生。次明頂及忍。景雲。彼四善根安受諦理皆名為忍。但以三品立暖頂忍。泰云。學作人空無我觀故。平等平等亦印諦理。故併名忍。第四解世第一法中。彼既如是乃至住無加行無分別心者。彼從前來已多修習。故離加行住無分別心。其心似滅而非實滅似無所緣

【現代漢語翻譯】 現代漢語譯本 作意（Manasikara，心理活動）。修行者依此作意，專注而持續地觀察四聖諦（Arya Satya，佛教的基本教義）。這種觀察之心，在生滅之間，無間斷地專注于方便之流。前一觀察之心滅去，后一觀察之心生起，後心緣於前心，專注而無間斷。因此，粗品的我慢（Ahamkara，自我意識）無法生起。這是此段經文的中心意思。 下面第二段闡明瞭如何如實地觀察諸法的實相，即以四聖諦進行觀察。修行者觀察心的相續，發現其不斷變化，生滅異變，或增或減等等。窺基（Kuiji，唐代法相宗大師）說：『修行者在觀行時，唸唸增進，稱為『或增』。如果不減少增進，稱為『或減』。』短暫的瞬間，心念率爾而生，前後既有增減變易，清楚地表明瞭無常（Anitya，變遷）的本質。既然這種觀察之心屬於取蘊（Skandha，構成要素），就清楚地表明瞭它是苦（Dukkha，痛苦）的。沒有如實地認為它是真實的法，而只是認為它是苦法，這被稱為空觀（Sunyata，空性）。觀性的心是苦，所計執的法是苦。因為觀行遠離了第二種法，所以是空。無常的實性是第二種妄計的實法，所以是空。沒有自在的作用，所以是無我（Anatta，非我）。』這是此段經文的中心意思。 計執即是緣于道諦（Marga Satya，通往解脫的道路）為無常等等。這是從相似的觀心來看，它是道諦。如果從真實的觀心來看，它是苦諦，因為它是有漏的（Sasrava，受煩惱影響的）。現在是從順應出世間的意義來說的。而且，在這個階段中，有無漏（Anasrava，不受煩惱影響的）的意義，所以說是道諦。如果從這個意義來說，也是緣于道諦為無常等等。現在是從真實的意義來說的，所以是苦諦。景（Jing，可能是某位法師）說：『知道只有心，沒有第二種我法，這叫做空。』對於苦集滅道四聖諦的正確領悟，就接近於見道（Darshana-marga，證悟的道路）。觀行逐漸增進，這被稱為正悟入，而不是現觀（Abhisamaya，直接的證悟），而是觀行逐漸增進，遠離了分別。所以說能緣和所緣平等平等，正智（Samyag-jnana，正確的智慧）得以生起。 接下來闡明頂位（Murdhan，四善根位之一）和忍位（Ksanti，四善根位之一）。景說：『對於四聖諦的安受，都稱為忍。』只是用三品來建立暖位（Usnagata，四善根位之一）、頂位和忍位。泰（Tai，可能是某位法師）說：『學習作人空無我觀，所以平等平等，也印證了諦理，所以都稱為忍。』 在第四個解世第一法（Laukikagradharma，世間第一法）中，『他既然這樣，乃至安住于無加行無分別心』，是因為他從前來已經多次修習，所以離開了加行，安住于無分別心。他的心似乎滅了，但並非真的滅了，似乎沒有所緣。

【English Translation】 English version Manasikara (Attention). The practitioner, relying on this attention, diligently and continuously observes the Four Noble Truths (Arya Satya, the fundamental teachings of Buddhism). This mind of observation, in the midst of arising and ceasing, focuses uninterruptedly on the stream of skillful means. The previous mind of observation ceases, and the subsequent mind of observation arises, with the subsequent mind focusing on the previous mind, diligently and without interruption. Therefore, coarse forms of Ahamkara (Ego) cannot arise. This is the central meaning of this passage. The second section below elucidates how to observe the true nature of all phenomena as they are, that is, to observe with the Four Noble Truths. The practitioner observes the continuity of the mind, discovering that it is constantly changing, arising and ceasing with differences, either increasing or decreasing, and so on. Kuiji (a prominent master of the Faxiang school in the Tang Dynasty) said: 'When a practitioner is engaged in contemplation, each thought increases in excellence, which is called 'increasing'. If the increase in excellence does not diminish, it is called 'decreasing'.' In a brief moment, a thought arises suddenly, and since there are increases and decreases and changes before and after, it clearly indicates the nature of Anitya (Impermanence). Since this mind of observation belongs to the Skandha (Aggregates), it clearly indicates that it is Dukkha (Suffering). Not truly regarding it as a real dharma, but only regarding it as a dharma of suffering, this is called Sunyata (Emptiness). The mind of the nature of observation is suffering, and the dharma that is clung to is suffering. Because the contemplation is separated from the second dharma, it is empty. The real nature of impermanence is the second falsely conceived real dharma, so it is empty. There is no independent function, so it is Anatta (Non-self).' This is the central meaning of this passage. Clinging is to be associated with the Marga Satya (The Path to Liberation) as impermanent, and so on. This is from the perspective of a similar mind of observation, it is the Path Truth. If viewed from the perspective of a real mind of observation, it is the Truth of Suffering, because it is Sasrava (Afflicted). Now it is from the meaning of conforming to transcendence. Moreover, in this stage, there is the meaning of Anasrava (Unafflicted), so it is said to be the Path Truth. If viewed from this meaning, it is also associated with the Path Truth as impermanent, and so on. Now it is from the real meaning, so it is the Truth of Suffering. Jing (possibly a Dharma master) said: 'Knowing that there is only mind, and there is no second dharma of self, this is called emptiness.' The correct understanding of the Four Noble Truths of suffering, accumulation, cessation, and path is close to Darshana-marga (The Path of Seeing). The gradual increase in contemplation is called correct entry, not Abhisamaya (Direct Realization), but the gradual increase in contemplation, away from discrimination. Therefore, it is said that the knower and the known are equal and equal, and Samyag-jnana (Right Knowledge) arises. Next, the Murdhan (Peak, one of the Four Roots of Goodness) and Ksanti (Forbearance, one of the Four Roots of Goodness) are elucidated. Jing said: 'The acceptance of the Four Noble Truths is called forbearance.' Only the three qualities are used to establish Usnagata (Warmth, one of the Four Roots of Goodness), Peak, and Forbearance. Tai (possibly a Dharma master) said: 'Learning to contemplate the emptiness of self and non-self, so equality and equality also confirm the truth, so they are all called forbearance.' In the fourth Laukikagradharma (Supreme Worldly Dharma), 'Since he is like this, and even dwells in a mind without effort and without discrimination', it is because he has practiced many times before, so he has left effort and dwells in a mind without discrimination. His mind seems to have ceased, but it has not really ceased, and it seems to have no object of focus.

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而非無緣等者。基云。無分別智寂靜微細名之為滅。今此似彼非實彼智。故名為似滅。又無分別智滅觀分別心名為滅。今此似彼名為似滅。又滅定名滅。心細故似彼滅定。名為似滅。無分別智無影像所緣。今此無相狀似於彼。而有影像。故言似無所緣。又此所有境現在前故非無所緣。心細似無緣而非無緣。又無分別智離有分別遠離諸相遠離諸惑。今此似彼故言雖似遠離而非真遠離。景雲。雖似遠離而非遠離者。暖等善根隨分寂靜似真無漏遠離之心。體是有漏而非遠離。泰云。無心名遠離。又于爾時非美睡眠之所覆蓋至此不如是者。景公釋云。此云舉非顯是住暖等中無如是相。今解住世第一法無如是相。即于如是寂靜心住至名為世第一法者。謂於四善根寂靜心住最後一念于諸諦理起內作意名世第一法。此有兩解。一云。以此文證世第一法通緣四諦作無我觀。論既云諸聖諦理故知非一諦也。此文順涅槃經說世第一法亦緣四諦。不同小論唯緣苦諦。二云。世第一法唯緣一諦同小論說。今此文相舉總取別。謂於前暖等所觀諸聖諦理中之一起內作意也。然涅槃經說緣四諦者。遠公釋言觀諦有其二種。一者得修現在所起。二者得修未來所成。世第一法現在所修雖觀一諦一行。未來像于總四諦增明。今就得脩名緣四諦。今解彼經亦舉

總取別。雖總舉四諦而意取苦諦故也。第三解遠離作意中。從此無間乃至現見智生等者。景雲。從此世第一法無間。於世第一法已前所觀諸聖諦理起內作意。作意無間隨前次第所觀諸諦。若欲界四諦是現見。若上二界四諦名非現見。如其世第一法次第有見道無分別決定智現見智生。由此智生故三界見惑一切粗重皆永斷。泰云。從此真見道無間。后在相見道中於前所說諸諦重觀。以上論云出世心生即真見故。備述三義。言辨相見道前方便既有法類智。于真觀中應知亦有。然法類智雖有多種。而此文意觀欲名法。觀上名類。又解。就真見道唯一念時隨方便分四諦智。故云如次。其鈍根者別觀四諦。故云如次。前解為勝。基云。從前世第一法無間。從前第一法所觀諸聖諦理今于真見道間起內作意。此真見道作意無間。于相見道中隨前第一法時所觀諸諦。若此亦現見。他方不同分界等不現見諸聖諦中。如苦集等之次第有無漏無漏無分別決定。不由他引自生疑智現前。以現量證智生。非如見道前即有分別疑可比度而生。是此中意。又證世第一法無間名從此無間。今意欲解真見道難知。越說相見道。卻解所從無間所即世第一法。今卻成前。謂前所觀諸聖諦理起內作意即乃世第一法時。此作意無間隨前次第所觀諸諦于相見道中若現見

不現見決定智現見智生。亦是此中意。論此永斷故若先已離欲界貪者乃至不復還來生此世間者。此中據先用世間道伏離欲界欲。今入見道時成不還果。即是超越不還之人。今且據離欲界不還。不論乃至先離無所有處人。前卷未說世間離欲者相。威儀寂靜言語敦肅而無𨄓動等。今此與彼相似。故言當知無異等。又雖相似少有差別。謂不還人不還生欲界。即于彼入涅槃。世間離欲者不然。故有差別也。由能知智與所知境和合無乖現前察故名現觀乃至婆羅門等當知亦爾者。入見道證如時。境如無相。故其智亦無相。二無相和合。能緣所緣無相乖違。現前觀察。故名現觀。釋現觀名義。如一剎帝利與剎帝利和會一處無有乖意。以種性同故而是一類。亦名現觀。婆羅門等當知亦爾。此亦成就眾多相狀等者。明入見道者有十二相狀。一證理觀獲得四智。一唯法智。謂在凡夫時妄計實我。今入見道除遣實我但有於法故。二非斷智。三非學智。謂于凡夫時妄計斷常。今入見道離計斷常。即非斷智非常智。此據分別斷見不論修斷見也。四緣生如幻事智。謂于凡夫時妄起邪見見取戒取。今入見道善推求故觀見諸法。此由如幻事。無如彼三見等所計。此即第一相狀。二于境界失念起猛利纏。作意即遣。三畢竟不墮惡趣。惡趣亦得對治道故。四

【現代漢語翻譯】 現代漢語譯本 不現見決定智（Anupalabdhi-viniscaya-jnana，未顯現的決定智慧）生起現見智（Pratyaksha-jnana，直接的認知智慧），這也是此中的含義。論中說，如果先前已經脫離欲界貪慾的人，乃至不再回來投生於此世間，這裡指的是先前用世間道（Lokiya-marga，世俗之道）伏斷了欲界的慾望，現在進入見道（Darshana-marga，見道）時成就了不還果（Anagami-phala，不還果位）。這就是超越不還之人。現在且說脫離欲界的不還，不論乃至先前脫離無所有處（Akincanyayatana，無所有處定）的人。前卷沒有說世間離欲者的相貌，（他們）威儀寂靜，言語敦厚肅穆而沒有輕浮舉動等。現在這裡與他們相似，所以說『當知無異』等。又雖然相似，但少有差別，即不還之人不再還生欲界，就在那裡入涅槃（Nirvana，涅槃）。世間離欲者不是這樣，所以有差別。由於能知之智與所知之境和合無有乖離，現前觀察，所以名為現觀（Abhisamaya，現觀），乃至婆羅門（Brahmana，婆羅門）等應當知道也是這樣。進入見道證悟時，境如無相（Alaksana，無相），所以其智也無相。二無相和合，能緣所緣無相乖違，現前觀察，所以名為現觀。解釋現觀的名稱和意義，如同一剎帝利（Kshatriya，剎帝利）與一剎帝利和會一處，沒有乖戾之意，以種性相同故而是一類，也名現觀。婆羅門等應當知道也是這樣。『此亦成就眾多相狀』等，說明進入見道者有十二種相狀。一，證理觀獲得四智。一，唯法智（Dharma-jnana，法智），即在凡夫時妄計有實我，現在進入見道除遣了實我，但有於法故。二，非斷智（Anuccheda-jnana，非斷智）。三，非學智（Asaiksha-jnana，無學智），即于凡夫時妄計斷常，現在進入見道離計斷常，即非斷智非常智。這裡指的是分別斷見，不論修斷見。四，緣生如幻事智（Pratityasamutpada-maya-jnana，緣起如幻智），即于凡夫時妄起邪見、見取、戒取，現在進入見道善於推求，所以觀見諸法，此由如幻事，沒有如彼三見等所計。此即第一種相狀。二，于境界失念，生起猛利纏縛，作意即能遣除。三，畢竟不墮惡趣，惡趣也得到對治道故。四

【English Translation】 English version The arising of direct cognition (Pratyaksha-jnana) comes from the non-apprehension of determinate cognition (Anupalabdhi-viniscaya-jnana). This is also the meaning here. The treatise states that if one has previously detached from desire realm craving, to the extent that they will no longer be reborn in this world, this refers to one who has previously used the mundane path (Lokiya-marga) to subdue and detach from desire realm desire. Now, upon entering the path of seeing (Darshana-marga), they attain the fruit of non-returning (Anagami-phala). This is to transcend the non-returner. Now, let's discuss the non-returner who has detached from the desire realm, not even those who have previously detached from the realm of nothingness (Akincanyayatana). The previous chapter did not describe the characteristics of those detached from desire in the mundane realm: their demeanor is serene, their speech is dignified and composed, without frivolous movements, etc. Now, this is similar to that, so it is said 'it should be known as not different,' etc. Furthermore, although similar, there are slight differences, namely, the non-returner does not return to be born in the desire realm; they enter Nirvana there. Those detached from desire in the mundane realm are not like this, so there is a difference. Because the knowing wisdom and the known object are harmoniously united without discrepancy, directly observing, it is called direct realization (Abhisamaya), and even Brahmins (Brahmana), etc., should know it is also like this. When entering the path of seeing and realizing, the object is like the absence of characteristics (Alaksana), so the wisdom is also without characteristics. The two without characteristics are harmoniously united, the perceiver and the perceived are without discrepancy, directly observing, so it is called direct realization. Explaining the name and meaning of direct realization, it is like a Kshatriya (Kshatriya) meeting with a Kshatriya in one place, without any discord, because they are of the same caste and are of the same kind, it is also called direct realization. Brahmins, etc., should also know it is like this. 'This also achieves many characteristics,' etc., indicating that one who enters the path of seeing has twelve characteristics. First, realizing the principle and gaining four wisdoms. First, the wisdom of Dharma (Dharma-jnana), which is that in the state of ordinary beings, they falsely believe in a real self; now, upon entering the path of seeing, they eliminate the real self, but there is only Dharma. Second, non-severance wisdom (Anuccheda-jnana). Third, non-learning wisdom (Asaiksha-jnana), which is that in the state of ordinary beings, they falsely believe in annihilation and permanence; now, upon entering the path of seeing, they are free from the belief in annihilation and permanence, which is non-severance wisdom and non-permanence wisdom. This refers to the view of severance by discrimination, not the view of severance by cultivation. Fourth, the wisdom of conditioned arising as illusion (Pratityasamutpada-maya-jnana), which is that in the state of ordinary beings, they falsely arise with wrong views, clinging to views, and clinging to precepts; now, upon entering the path of seeing, they are good at investigating, so they observe all dharmas, which are like illusions, without the attachments of those three views. This is the first characteristic. Second, losing mindfulness in the face of objects, giving rise to intense afflictions, which can be immediately dispelled by intention. Third, ultimately not falling into evil destinies, because evil destinies also obtain the antidote path. Fourth

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不故思犯戒。五不退轉棄捨所學。景雲。已斷惑種故。無退轉棄捨學果。基云。得決定智故。于所學中必不退轉棄捨所學也。六不造五無間業。七定知苦樂非自作等。景雲。定知樂非自神我所作。亦非彼他自在天作。亦非前二共作。亦非非彼假名自他而作及無因作。基云。悟諸從緣生法故遣因中自作等妄計也。八終不請外道為師起福田相。九於他沙門婆羅門等終不觀瞻口及顏面乃至得無所畏者。謂不信他道出家受學。唯以法智見法類智得法于大師教生決定信。故於諸法中得無可畏。此如下第九供中廣解。對法第九卷亦解。十終不妄計世瑞吉祥以為清凈者。唯知佛為清凈也。世瑞吉祥者。謂世人妄計世瑞相。如欲行時見凈水香華。是少時瑞相。又計吉祥即隨見此瑞法號為吉祥。今不如是。十一終不更受第八有生。唯七生等也。十二證得四不壞凈也。第四解觀察作意中。初略辨。后廣釋。前中復二。初明斷修惑得二果相。后明舍中觀察。初復從此後乃至當知亦爾者。有十二相同于初果。然少差別乃至速疾遣者。與初果人第二相別也。唯一度來由此世間等者。此與初果人第十一相別也。合初二果有二相差別得不還果及不還相。如前超越入見道時不還相。辨觀察云當知此中至而正修習者。觀察作意通能觀察三界修惑已斷未斷是

【現代漢語翻譯】 現代漢語譯本 『不故思犯戒』：不會故意去想觸犯戒律的事情。 『五不退轉棄捨所學』：在五個方面不會退轉，不會放棄所學。 景雲（僧人名）：因為已經斷除了煩惱的種子，所以不會退轉，不會放棄所學的果位。 基云（僧人名）：因為獲得了決定的智慧，所以在所學之中必定不會退轉，不會放棄所學。 『六不造五無間業』：不會造作五種無間地獄的惡業。 『七定知苦樂非自作等』：一定知道痛苦和快樂不是自己所作等等。 景雲：一定知道快樂不是自己的神我所作，也不是其他自在天所作，也不是前面兩者共同所作，也不是並非自己和他者假名所作，以及無因而作。 基云：領悟到諸法都是從因緣而生的，所以遣除了在因中自己造作等等的虛妄計度。 『八終不請外道為師起福田相』：最終不會請外道作為老師，生起（對外道的）福田之相。 『九於他沙門婆羅門等終不觀瞻口及顏面乃至得無所畏者』：對於其他的沙門（佛教出家修行者），婆羅門（古印度教的祭司）等等，最終不會觀瞻他們的口和顏面，乃至獲得無所畏懼的境界。 意思是：不相信其他道（佛教以外的宗教）的出家者，接受他們的教導。只是以法智（對佛法的智慧）見法，以類智（對同類事物的智慧）得法，對於大師（佛陀）的教導生起決定的信心。所以在諸法之中得到無可畏懼的境界。這以下在第九供養中會廣泛解釋。《對法論》第九卷也有解釋。 『十終不妄計世瑞吉祥以為清凈者』：最終不會胡亂地認為世間的祥瑞吉祥是清凈的，只是知道佛才是清凈的。 世瑞吉祥指的是：世人胡亂地認為世間的祥瑞之相，比如想要行走的時候，看見乾淨的水和香花，這是短暫的祥瑞之相。又認為吉祥就是隨意見到這種祥瑞之法，就稱之為吉祥。現在不是這樣。 『十一終不更受第八有生』：最終不會再接受第八次有（輪迴）的生命，只是七次生命等等。 『十二證得四不壞凈也』：證得了四種不壞的清凈。 第四解觀察作意中，最初略微辨別，後面廣泛解釋。前面之中又分為兩部分。最初說明斷除修惑而得到二果的相狀，後面說明捨棄（中間的修惑）進行觀察。最初又從此後乃至當知亦爾等等，有十二種相同于初果。然而稍微有差別，乃至迅速遣除等等，與初果人的第二種相狀不同。只有一度來由此世間等等，這與初果人的第十一種相狀不同。合起來初果和二果有二種相狀的差別，得到不還果以及不還的相狀。如同前面超越進入見道時，不還的相狀。辨別觀察說，應當知道這其中乃至而正確修習等等，觀察作意能夠普遍觀察三界的修惑，已經斷除或者沒有斷除。

【English Translation】 English version 'Not deliberately thinking of violating precepts': Not intentionally thinking about things that violate the precepts. 'Five non-regression and abandonment of learning': In five aspects, there will be no regression, and there will be no abandonment of what has been learned. Jingyun (name of a monk): Because the seeds of affliction have been cut off, there will be no regression and no abandonment of the fruit of learning. Jiyun (name of a monk): Because definite wisdom has been obtained, there will be no regression and no abandonment of what has been learned in what has been learned. 'Six, not creating the five heinous offenses': Will not commit the five kinds of evil deeds that lead to uninterrupted hell. 'Seven, definitely knowing that suffering and happiness are not self-made, etc.': Definitely knowing that suffering and happiness are not self-made, etc. Jingyun: Definitely knowing that happiness is not made by one's own divine self, nor by other sovereign gods, nor by the joint action of the previous two, nor by the false name of oneself and others, nor without cause. Jiyun: Realizing that all dharmas arise from conditions, thus eliminating the false calculations of self-creation, etc., in the cause. 'Eight, never inviting heretics as teachers to create fields of merit': Will never invite heretics as teachers, creating the appearance of a field of merit (for heretics). 'Nine, never looking at the mouths and faces of other Shramanas (Buddhist monks), Brahmins (ancient Indian priests), etc., until one obtains fearlessness': Regarding other Shramanas (Buddhist monks), Brahmins (ancient Indian priests), etc., will never look at their mouths and faces, until one obtains a state of fearlessness. Meaning: Not believing in the renunciants of other paths (religions other than Buddhism), accepting their teachings. Only using Dharma wisdom (wisdom about the Dharma) to see the Dharma, and using class wisdom (wisdom about similar things) to obtain the Dharma, giving rise to definite faith in the teachings of the master (Buddha). Therefore, one obtains fearlessness in all dharmas. This will be explained extensively in the ninth offering below. The ninth volume of the Abhidharma also explains it. 'Ten, never falsely considering worldly auspiciousness as purity': Will never falsely consider worldly auspicious signs and auspiciousness as purity, only knowing that the Buddha is pure. Worldly auspiciousness refers to: worldly people falsely believe that worldly auspicious signs, such as seeing clean water and fragrant flowers when wanting to walk, are temporary auspicious signs. Also, they think that auspiciousness is when they see this auspicious Dharma, they call it auspicious. Now it is not like this. 'Eleven, never receiving the eighth existence': Will never receive the eighth existence (rebirth), only seven existences, etc. 'Twelve, attaining the four indestructible purities': Attaining the four indestructible purities. In the fourth explanation of observation and attention, the initial distinction is briefly made, and the later explanation is extensive. The former is divided into two parts. The first explains the appearance of cutting off cultivation afflictions and obtaining the two fruits, and the latter explains abandoning (intermediate cultivation afflictions) and observing. The first is again from this point onwards, and so on, there are twelve similarities to the first fruit. However, there are slight differences, and even rapid elimination, etc., which are different from the second aspect of the person of the first fruit. Only once coming from this world, etc., which is different from the eleventh aspect of the person of the first fruit. Combining the first and second fruits, there are two aspects of difference, obtaining the non-returning fruit and the non-returning aspect. Just like when surpassing and entering the path of seeing, the non-returning aspect. Distinguishing observation says, it should be known that in this, and even correct practice, etc., observation and attention can universally observe the cultivation afflictions of the three realms, whether they have been cut off or not.

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勝進道。然于修道正斷無間道是攝樂作意。從斷欲界九品乃至非想入無間道是其住非想第九無間道。是其住非想第九無間道。是加行究竟道。此中但舉所斷欲界修惑得中二果。不辨能治攝樂作意。攝樂作意後文當說。第二廣釋中。復分為二。初問答廣辨修道體用品類差別。二如是于修下明於中觀察。前中。云謂由定地作意通世定慧二法。無間殷重二修定自性。泰云。定地作意是修自性。由二修故證彼自性。又可會彼所證境。八種修業中。基師等解。由修故得者。即修也。由修故習者。即習修也。若先已得未令現前但由修習彼種類法當令現前令轉清凈鮮白生起名修故凈者。此即法智時其類智種子亦成就故名先已得。由修習彼法智種子時即資類智種。至類智時此種子能生類智令轉清凈鮮白生起名修故凈。即法智時修類智種子令清凈後生類智故也。又如見道前重增無漏種入見道生法智等是。又種子成就是由修故得。現行成熟名由修故習。自在成就名由修故凈。是三成熟也。若已生或能滅斷名由修故遣。未生諸惑能令不生了知如病等名由修故知。下明修品類有十二種。基云。此解無間道能斷不言加行道者。對法明金剛喻定並取加行道者非真實義。若斷種子唯無間道若制伏種子。加行道亦有此義。彼論約制伏種子義故金剛喻定亦

【現代漢語翻譯】 現代漢語譯本 勝進道（指在修行道路上不斷精進）。在修道過程中，正斷無間道（指斷除煩惱的直接途徑）是攝樂作意（指專注于令人愉悅的事物）。從斷除欲界九品煩惱，乃至非想非非想處天的無間道，都是安住于非想非非想處第九無間道。這是加行究竟道（指修行達到最終階段的途徑）。 這裡只舉例說明了所斷的欲界修惑（指欲界需要通過修行才能斷除的煩惱）中獲得初果和二果的情況，沒有詳細辨析能對治這些煩惱的攝樂作意。攝樂作意將在後面的章節中詳細說明。第二部分是廣釋，又分為兩部分。第一部分通過問答形式廣泛辨析修道的體性、作用、品類和差別。第二部分『如是于修下』說明在修行中進行觀察。 在第一部分中，『云謂由定地作意』是指通過禪定中的作意，貫通世間禪定和智慧兩種方法。無間修和殷重修是禪定自性的兩種修習方式。泰法師說，定地作意是修行的自性，通過這兩種修習方式可以證得禪定的自性。也可以理解為通過修習證得所觀的境界。在八種修業中，基師等解釋說，『由修故得』是指通過修習而獲得；『由修故習』是指通過修習而熟練。如果先前已經獲得，但尚未顯現，只是通過修習同類的法，使其顯現，變得清凈鮮白，生起，這叫做『修故凈』。 這指的是法智（指了解諸法實相的智慧）時，類智（指與法智同類的智慧）的種子也已經成就，所以叫做『先已得』。通過修習法智的種子，就能資助類智的種子。到了類智生起時，這個種子能夠產生類智，使其變得清凈鮮白，生起，這叫做『修故凈』。也就是說，在獲得法智時，修習類智的種子，使其清凈，然後才能生起類智。又比如，在見道（指證悟真理的道路）之前，不斷增長無漏種子（指沒有煩惱的種子），進入見道后，就能生起法智等。 種子成就，是通過修習而獲得；現行成熟，叫做通過修習而熟練；自在成就，叫做通過修習而清凈。這是三種成熟。如果已經生起或者能夠滅除斷除煩惱，叫做『由修故遣』；對於尚未生起的各種煩惱，能夠使其不生起，並且了知它們像疾病一樣，叫做『由修故知』。下面說明修行的品類有十二種。基法師說，這裡解釋的是無間道能夠斷除煩惱，沒有提到加行道（指為進入無間道所做的準備階段），是因為對法論中說明金剛喻定（指像金剛一樣堅固的禪定）也包括加行道，這並非真實意義。如果斷除的是種子，只有無間道才能做到；如果只是制伏種子，加行道也有這種作用。對法論是根據制伏種子的意義來說的，所以金剛喻定也包括加行道。

【English Translation】 English version The Path of Progress. In the practice of the path, the Immediate Path of Right Cessation (the direct way to eliminate afflictions) is the mental activity of grasping at pleasure (攝樂作意). From cutting off the nine grades of desire realm afflictions up to the Immediate Path of Neither Perception Nor Non-Perception, it is abiding in the ninth Immediate Path of Neither Perception Nor Non-Perception. This is the Ultimate Path of Application (加行究竟道). Here, only the attainment of the first two fruits in the afflictions to be severed in the desire realm (欲界修惑) is exemplified, without elaborating on the mental activity of grasping at pleasure that can counteract these afflictions. The mental activity of grasping at pleasure will be explained in detail in later chapters. The second part is the Extensive Explanation, which is further divided into two parts. The first part extensively distinguishes the nature, function, categories, and differences of the Path of Cultivation through questions and answers. The second part, 'As such, in cultivation below,' explains observation in practice. In the first part, 'It is said that through mental activity in meditative states' refers to penetrating both mundane meditation and wisdom through mental activity in meditation. The Immediate Practice and the Earnest Practice are two ways of cultivating the nature of meditation. Master Tai said that mental activity in meditative states is the nature of cultivation, and through these two practices, one can realize the nature of meditation. It can also be understood as realizing the object of contemplation through practice. Among the eight types of cultivation, Master Ji and others explain that 'obtained through cultivation' refers to what is obtained through practice; 'familiarized through cultivation' refers to what is made familiar through practice. If something has already been obtained but has not yet manifested, but by cultivating similar dharmas, it can be made to manifest, become pure and bright, and arise, this is called 'purified through cultivation'. This refers to when the Wisdom of Dharma (法智) (wisdom that understands the true nature of all dharmas) arises, the seed of the Wisdom of Kind (類智) (wisdom of the same kind as the Wisdom of Dharma) is also accomplished, so it is called 'already obtained'. By cultivating the seed of the Wisdom of Dharma, one can support the seed of the Wisdom of Kind. When the Wisdom of Kind arises, this seed can generate the Wisdom of Kind, making it pure and bright, and arise, which is called 'purified through cultivation'. That is, when obtaining the Wisdom of Dharma, one cultivates the seed of the Wisdom of Kind, purifies it, and then the Wisdom of Kind can arise. Furthermore, just as before the Path of Seeing (見道) (the path to realizing the truth), the seeds of non-outflow (無漏種子) (seeds without afflictions) are continuously increased, and upon entering the Path of Seeing, the Wisdom of Dharma and others arise. The accomplishment of seeds is obtained through cultivation; the maturity of manifestation is called familiarized through cultivation; the accomplishment of freedom is called purified through cultivation. These are the three types of maturity. If afflictions have already arisen or can be extinguished and severed, it is called 'eliminated through cultivation'; for various afflictions that have not yet arisen, being able to prevent them from arising and understanding them as diseases is called 'known through cultivation'. Below, it is explained that there are twelve types of cultivation. Master Ji said that this explains that the Immediate Path can sever afflictions, and the reason why the Preparatory Path (加行道) (the preparatory stage for entering the Immediate Path) is not mentioned is because the Abhidharma states that the Vajra-like Samadhi (金剛喻定) (meditation as firm as diamond) also includes the Preparatory Path, which is not the true meaning. If it is the severance of seeds, only the Immediate Path can do it; if it is only the subjugation of seeds, the Preparatory Path also has this function. The Abhidharma is based on the meaning of subjugating seeds, so the Vajra-like Samadhi also includes the Preparatory Path.

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取加行道。此論據斷種子難故唯無間道。勝進道修者。謂由此故乃至或復未超越究竟位者。泰云。勝進有二。一未起趣后地加行來皆名勝進道。論云乃至。意在於此。二約斷惑第八品未盡未盡第九加行道心趣無學位。併名勝進。基云。此義未起後下煩惱對治加行以來諸所有漸觀修習發心等是前對治道勝進道。又得初果以來趣求第二三果起樂趣入無學究竟位以來可有發心修行等是前勝進道。問曰。起后品加行何故不是前勝進。義曰。今別作法後加行緣后品故。隨此義故不取。其實亦是謂又已斷非想第八品以來惑未斷第九品成究竟位所謂有諸道。是欲界初品對治道之勝進道。又是斷欲界惑第三果人之勝進道。若至非想第九無間道亦是勝進道。若第九解脫道且不名勝進。以得解脫果是解脫增勝名解脫道。今此中並得義非真作法。於時時間于可厭法乃至名攝樂作意法者。第五解攝樂作意也。前卷攝樂以後明觀察。此卷先明觀察后明攝樂者。前約世道離欲界欲入初靜慮七種作意順次而說。今此總據離修惑證中二果。以明於彼觀察斷與未斷然後略辨攝樂通於四道也。彼即於此下。第六解加行究竟。謂從斷欲界修惑乃至非想八無間未盡。是攝樂作意之力。若具縛人修得此定即能永斷一切煩惱。然要由斷非想八品修惑方得此定。得此定

{ "translations": [ "現代漢語譯本", "取加行道（Kriya-mārga）。此論據斷種子難，故唯無間道（Ānantarya-mārga）。勝進道（Prabhāvanā-mārga）修者，謂由此故乃至或復未超越究竟位者。泰云：勝進有二。一未起趣后地加行來皆名勝進道。論云乃至，意在於此。二約斷惑，第八品未盡，未盡第九加行道心趣無學位，併名勝進。基云：此義未起後下煩惱對治加行以來，諸所有漸觀修習發心等，是前對治道勝進道。又得初果（Srotāpanna）以來，趣求第二三果，起樂趣入無學究竟位以來，可有發心修行等，是前勝進道。問曰：起后品加行，何故不是前勝進？義曰：今別作法，後加行緣后品故。隨此義故不取。其實亦是，謂又已斷非想第八品以來惑，未斷第九品成究竟位，所謂有諸道。是欲界初品對治道之勝進道。又是斷欲界惑第三果（Anāgāmin）人之勝進道。若至非想第九無間道亦是勝進道。若第九解脫道（Vimukti-mārga）且不名勝進，以得解脫果是解脫增勝，名解脫道。今此中並得義非真作法。於時時間，于可厭法乃至名攝樂作意法者，第五解攝樂作意也。前卷攝樂以後明觀察，此卷先明觀察后明攝樂者。前約世道離欲界欲入初靜慮七種作意順次而說。今此總據離修惑證中二果，以明於彼觀察斷與未斷，然後略辨攝樂通於四道也。彼即於此下。第六解加行究竟。謂從斷欲界修惑乃至非想八無間未盡，是攝樂作意之力。若具縛人修得此定，即能永斷一切煩惱。然要由斷非想八品修惑，方得此定。", "english_translations": [ "English version", "Taking the Kriya-mārga (path of action). This argument asserts that severing the seed is difficult, therefore only the Ānantarya-mārga (path of immediate consequence) is applicable. The practitioner of the Prabhāvanā-mārga (path of enhancement) is one who, due to this, has not yet surpassed the ultimate stage. Tai says: There are two types of Prabhāvanā-mārga. First, all practices from the initial arising of progress towards a subsequent stage are called Prabhāvanā-mārga. The phrase 'and so on' in the text implies this. Second, regarding the severing of afflictions, if the eighth level is not exhausted, and the mind is directed towards the state of no-learning through the ninth Kriya-mārga, this is also called Prabhāvanā-mārga. Ji says: This means that all gradual contemplations, practices, and aspirations arising from the initial practice to counteract subsequent lower afflictions are the Prabhāvanā-mārga of the preceding counteractive path. Furthermore, from the attainment of the first fruit (Srotāpanna) onwards, seeking the second and third fruits, initiating joy and entering the ultimate stage of no-learning, there may be aspirations and practices, which are the preceding Prabhāvanā-mārga. Question: Why is the practice arising from a subsequent level not considered the preceding Prabhāvanā-mārga? Answer: Because now a separate method is employed, and the subsequent practice is related to the subsequent level. Therefore, it is not included according to this meaning. In reality, it is also considered so, meaning that from the eighth level of Neither Perception nor Non-Perception onwards, if the afflictions of the ninth level have not been severed, the ultimate stage is achieved, which is said to have various paths. It is the Prabhāvanā-mārga of the counteractive path of the first level of the desire realm. It is also the Prabhāvanā-mārga of the person who severs the afflictions of the desire realm and attains the third fruit (Anāgāmin). If one reaches the ninth Ānantarya-mārga of Neither Perception nor Non-Perception, it is also the Prabhāvanā-mārga. However, the ninth Vimukti-mārga (path of liberation) is not called Prabhāvanā-mārga, because attaining the fruit of liberation is the enhancement of liberation, hence it is called Vimukti-mārga. Here, the meaning of 'attaining together' is not a true practice. At times, regarding repulsive things, even the method called 'gathering joy' is the fifth explanation of gathering joy. The previous volume explained contemplation after gathering joy, while this volume explains contemplation before gathering joy. The former discussed the seven types of attention in sequence, from the worldly path of leaving the desire realm to entering the first Dhyana (meditative absorption). Now, this generally refers to the two fruits in the process of abandoning afflictions through cultivation, explaining the contemplation of what is severed and what is not, and then briefly distinguishing that gathering joy is common to the four paths. 'That is, from here onwards' is the sixth explanation of the culmination of practice. It means that from severing the afflictions to be cultivated in the desire realm up to the eighth Ānantarya-mārga of Neither Perception nor Non-Perception, the power of gathering joy is not exhausted. If a person bound by afflictions cultivates and attains this Samadhi (meditative state), they can permanently sever all afflictions. However, it is necessary to sever the afflictions to be cultivated in the eight levels of Neither Perception nor Non-Perception in order to attain this Samadhi." ] }

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時斷修惑盡。從此金剛喻定三摩地無間已下。第七明究竟果。于中有三。初辨有為無為果體。以其標位。二又于爾時至極究竟已下重明羅漢勝德。第三當知此中金剛喻定所攝作意已下對因立果。前中。云諸漏已盡者。以三漏盡故生亦已盡。即是我生已盡智。所作已辦無復所作者。所作已辦智也。證得自義者。以于聖道究竟修故證自果義利。即是梵行已立智。盡諸有結者。以有結盡故不受有。即不受後有智也。三住中。基公解云。聖住謂空無愿無相滅定者。諸論中唯有三解脫門為聖住。今取滅定。以無相故即多住亦在住中。諸論約三解脫作法。此通實為論。無違。又會正為聖。能證聖正法名聖住。唯。三解脫門。若聖人之中成就名聖住。即滅定亦是。餘四聖等不離道諦有心會正是住義。今滅定無心無會正義故諸論無。此論據成就故有。天住中。諸論唯四靜慮今此論通無色者。以定慧均義。據標天名者。唯說四禪。即諸論如對法第十卷說。若有無漏義復有亦名天者。無色亦然。故此中通無色。不違。又約有定光凈故名天。無色亦有定光凈故名天。即亦是天住。如此文實作法。彼約一義。就第二重明勝德中。有三十二法。至極究竟者。以到無學果故。此即第一勝。畢竟無垢者是第二。羅漢斷三界惑盡也。畢竟證得梵行邊際者

【現代漢語翻譯】 現代漢語譯本 時斷修惑盡（通過持續的修行，煩惱已經斷除）。從此金剛喻定三摩地（Vajropama-samadhi，如金剛般堅固的禪定）無間已下（之後），第七部分闡明究竟的果位。其中有三點：首先辨別有為法（saṃskṛta，有條件的事物）和無為法（asaṃskṛta，無條件的事物）的果體，以此來標明其位置；其次，『又于爾時至極究竟已下』（在那個時候達到極致究竟之後）重新闡明阿羅漢（Arhat，已證悟者）的殊勝功德；第三，『當知此中金剛喻定所攝作意已下』（應當知道這裡金剛喻定所包含的作意之後）是根據因來確立果。在前一部分中，『云諸漏已盡者』（所說的諸漏已盡），是因為三漏（trayasrava，三種煩惱）已經斷盡，所以生也已經斷盡，這就是『我生已盡智』（jatisamkhya-jnana，知曉生命已盡的智慧）。『所作已辦無復所作者』（該做的已經做完，沒有什麼需要再做的），是『所作已辦智』（krtam-karaniyam-jnana，知曉該做的已經做完的智慧）。『證得自義者』（證得了自身的利益），是因為對於聖道（ārya-mārga，通往解脫的道路）的究竟修行，證得了自身果位的利益，這就是『梵行已立智』（brahmacarya-vusa-jnana，知曉梵行已經建立的智慧）。『盡諸有結者』（斷盡了所有的有結），是因為有結（bhava-samyojana，導致輪迴的束縛）已經斷盡，所以不再受有，這就是『不受後有智』（apunarbhava-jnana，知曉不再有未來生命的智慧）。 三住（trayasraya，三種住所）中，基公解釋說：『聖住（ārya-sthāna，聖者的住所）是指空（sunyata，空性）、無愿（apranihita，無愿性）、無相（animitta，無相性）滅定（nirodha-samapatti，滅盡定）』。各種論典中只有三解脫門（trimoksa-dvara，三種解脫之門）作為聖住。現在取滅定，因為無相的緣故，所以多住也包含在住中。各種論典是根據三解脫門來闡述作法，這裡是普遍地闡述實為論，沒有衝突。又會正為聖，能夠證得聖正法名為聖住，只有三解脫門。如果聖人之中成就，名為聖住，那麼滅定也是。其餘四聖等不離道諦（marga-satya，道諦），有心會正是住的含義。現在滅定無心，沒有會正的含義，所以各種論典沒有。此論根據成就的緣故有。天住（divya-sthāna，天人的住所）中，各種論典只有四靜慮（catvari-dhyanani，四禪），現在此論包括無色界（arupa-dhatu，無色界），是因為定慧均等的含義。根據標明天名的，只說四禪。即各種論典如《對法》第十卷所說，如果有無漏（anasrava，無煩惱）的含義，又有也名為天，無色界也是如此。所以這裡包括無色界，沒有衝突。又根據有定光清凈的緣故名為天，無色界也有定光清凈的緣故名為天，也就是天住。如此文是實際的作法，那裡是根據一種含義。就第二重明勝德中（在第二次闡明殊勝功德中），有三十二法。『至極究竟者』（達到極致究竟），是因為到達了無學果（asaiksha-phala，無學果位）的緣故，這就是第一殊勝。『畢竟無垢者』（最終沒有污垢）是第二，阿羅漢斷盡了三界（trayo-dhatu，欲界、色界、無色界）的煩惱。『畢竟證得梵行邊際者』（最終證得了梵行的邊際）

【English Translation】 English version 『Shi duan xiu huo jin』 (Through continuous practice, afflictions have been severed). From this point onward, after the Vajropama-samadhi (Vajropama-samadhi, diamond-like samadhi) without interruption, the seventh section elucidates the ultimate fruition. Within this, there are three points: First, it distinguishes the nature of conditioned (samskrta, conditioned things) and unconditioned (asamskrta, unconditioned things) fruits, thereby marking their positions; second, 『You yu er shi zhi ji jiu jing yi xia』 (Then, at that time, after reaching the ultimate consummation) re-elucidates the supreme virtues of the Arhat (Arhat, enlightened one); third, 『Dang zhi ci zhong jingang yu ding suo she zuo yi yi xia』 (It should be known that here, after the attention encompassed by the Vajropama-samadhi) establishes the fruit based on the cause. In the preceding part, 『Yun zhu lou yi jin zhe』 (What is said, 『the outflows are exhausted』), is because the three outflows (trayasrava, three kinds of afflictions) have been completely severed, so birth has also been exhausted, which is 『Wo sheng yi jin zhi』 (jatisamkhya-jnana, the wisdom of knowing that birth is exhausted). 『Suo zuo yi ban wu fu suo zuo zhe』 (What needs to be done has been done, there is nothing more to do), is 『Suo zuo yi ban zhi』 (krtam-karaniyam-jnana, the wisdom of knowing that what needs to be done has been done). 『Zheng de zi yi zhe』 (Attained one's own benefit), is because of the ultimate cultivation of the Noble Path (arya-marga, the path to liberation), one attains the benefit of one's own fruition, which is 『Fan xing yi li zhi』 (brahmacarya-vusa-jnana, the wisdom of knowing that the Brahma conduct has been established). 『Jin zhu you jie zhe』 (Exhausted all the bonds of existence), is because the bonds of existence (bhava-samyojana, the fetters that lead to rebirth) have been exhausted, so one no longer undergoes existence, which is 『Bu shou hou you zhi』 (apunarbhava-jnana, the wisdom of knowing that there will be no future existence). Among the three abodes (trayasraya, three dwelling places), Ji Gong explains: 『The noble abode (arya-sthāna, the abode of the noble ones) refers to emptiness (sunyata, emptiness), wishlessness (apranihita, wishlessness), signlessness (animitta, signlessness), and cessation attainment (nirodha-samapatti, cessation attainment)』. In various treatises, only the three doors of liberation (trimoksa-dvara, three doors of liberation) are considered noble abodes. Now, cessation attainment is taken because of signlessness, so multiple abodes are also included within the abode. Various treatises elucidate the practice based on the three doors of liberation, while this universally elucidates the reality as a treatise, without conflict. Furthermore, convergence with the correct is noble; the ability to realize the noble and correct Dharma is called a noble abode, only the three doors of liberation. If one achieves among the noble ones, it is called a noble abode, then cessation attainment is also one. The remaining four noble ones, etc., are inseparable from the Truth of the Path (marga-satya, the Truth of the Path), and the intentional convergence is the meaning of abode. Now, cessation attainment is without intention, without the meaning of intentional convergence, so various treatises do not have it. This treatise has it because of achievement. Among the heavenly abodes (divya-sthāna, the abode of the heavenly beings), various treatises only have the four dhyanas (catvari-dhyanani, four meditations), now this treatise includes the formless realm (arupa-dhatu, formless realm), because of the meaning of equal concentration and wisdom. According to the marking of heavenly names, only the four dhyanas are mentioned. That is, various treatises, such as the tenth volume of the Abhidharma, say that if there is the meaning of non-outflow (anasrava, without afflictions), and there is also the name of heaven, the formless realm is also like that. Therefore, this includes the formless realm, without conflict. Also, because of having the purity of light of concentration, it is called heaven; the formless realm also has the purity of light of concentration, so it is also a heavenly abode. Thus, this text is an actual practice, while that is according to one meaning. In the second re-elucidation of supreme virtues, there are thirty-two dharmas. 『Zhi ji jiu jing zhe』 (Reaching the ultimate consummation), is because one has reached the fruition of no-more-learning (asaiksha-phala, the fruit of no-more-learning), which is the first supreme virtue. 『Bi jing wu gou zhe』 (Ultimately without defilement) is the second, the Arhat has severed the afflictions of the three realms (trayo-dhatu, desire realm, form realm, formless realm). 『Bi jing zheng de fan xing bian ji zhe』 (Ultimately attaining the boundary of Brahma conduct)

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是第三。謂超有學行梵行者猶未到極。今無學到邊也。離諸開鍵者。三界煩惱留住有情不令出離猶如開鍵。無學離之即第四也。已出深垢坑。即第五離四暴流也。已度深塹。即第六離四軛也。已能摧伏彼伊師迦是為真聖者即第七。西方有山名伊師迦高而且峻。景雲。此譬我慢自舉。基云。譬有頂煩惱亦高而最勝。無學離有頂惑如摧伊師迦也。摧滅高幢者。基云。言摧我慢。即第八也。已斷五支者。第九也。基云。已斷五上分結並五下分結。景雲。但斷五上分結。成就六支者。即第十也。景雲。成六常住支。(基云)成就六念又成軌則所行等六支。今若依阿含經釋此文者。應云已斷五蓋獲六恒住。故彼經辨羅漢果云摧五蓋護六住摧一身念降魔。但下文說成六恒住何須重辨。一向守護四所依止第十一。守護四依依法不依人等。又常乞食糞掃衣等四依止。又守護四念住名四依止。最極遠離者第十二。有學已離諸惡趣等。今無學勝彼名最極遠離。又或離邪行或離殺生等勝有學。獨一諦實者十三明無虛誑。又離妄語名為諦實。棄捨希求者十四。至極位故更無希求。又無不與取故名不希求。無濁思惟者十五。唯善無記思惟。無不善染污濁思惟故。又無邪行濁思惟故。又無殺生濁思惟故。此上四即十惡業道中前四種亦得。身行猗息者

【現代漢語翻譯】 現代漢語譯本： 第三，指的是超越了有學位的修行梵行者，他們尚未達到極致。而現在的無學位者已經到達了邊際。『離諸開鍵者』，三界的煩惱留住有情，不讓他們出離，就像用鑰匙鎖住一樣。無學位者脫離了這些，這是第四。『已出深垢坑』，這是第五，脫離了四種暴流。『已度深塹』，這是第六，脫離了四種軛。『已能摧伏彼伊師迦是為真聖者』，這是第七。西方有一座山名叫伊師迦（Iśika，山名），高而且陡峭。景雲（Jingyun，人名）說，這比喻我慢自高自大。基云（Jiyun，人名）說，譬如有頂天的煩惱，既高又最勝。無學位者脫離了有頂天的迷惑，就像摧毀伊師迦山一樣。『摧滅高幢者』，基云（Jiyun，人名）說，指的是摧毀我慢，這是第八。『已斷五支者』，這是第九。基云（Jiyun，人名）說，已經斷除了五種上分結和五種下分結。景雲（Jingyun，人名）說，只是斷除了五種上分結。『成就六支者』，這是第十。景雲（Jingyun，人名）說，成就了六種常住支。（基云（Jiyun，人名））成就了六念，又成就了軌則所行等六支。現在如果依據《阿含經》來解釋這段文字，應該說已經斷除了五蓋，獲得了六恒住。所以那部經辨別羅漢果時說，摧毀五蓋，守護六住，摧毀一身念，降伏魔。但是下文說了成就六恒住，何須重複辨別。『一向守護四所依止』，第十一，守護四依，依法不依人等。又常常乞食、穿糞掃衣等四種依止。又守護四念住，名為四依止。『最極遠離者』，第十二，有學位者已經脫離了各種惡趣等。現在無學位者勝過他們，稱為最極遠離。又或者脫離邪行，或者脫離殺生等，勝過有學位者。『獨一諦實者』，第十三，說明沒有虛假欺騙。又脫離妄語，稱為諦實。『棄捨希求者』，第十四，因為到達了最高的地位，所以不再有希求。又沒有不予而取，所以稱為不希求。『無濁思惟者』，第十五，只有善良和無記的思惟，沒有不善良的染污濁思惟。又沒有邪行濁思惟。又沒有殺生濁思惟。以上四種也就是十惡業道中的前四種也可以。

【English Translation】 English version: Third, it refers to those who have surpassed the Śaikṣa (有學位者, trainee) practitioners of Brahmacarya (梵行, pure conduct), who have not yet reached the ultimate. Now, the Arhat (無學位者, one beyond learning) has reached the end. 『Having abandoned the openers of locks,』 the afflictions of the three realms keep sentient beings from liberation, like being locked up with keys. The Arhat is free from these, which is the fourth. 『Having emerged from the deep pit of defilements,』 this is the fifth, having abandoned the four floods (四暴流, four powerful currents). 『Having crossed the deep moat,』 this is the sixth, having abandoned the four yokes (四軛, four bonds). 『Having been able to subdue that Iśika (伊師迦, mountain name), this is a true saint,』 this is the seventh. In the West, there is a mountain named Iśika (伊師迦, mountain name), which is high and steep. Jingyun (景雲, person's name) said that this is a metaphor for the arrogance of self-exaltation. Jiyun (基云, person's name) said that it is like the afflictions of the peak of existence, which are both high and supreme. The Arhat is free from the delusion of the peak of existence, like destroying Mount Iśika (伊師迦, mountain name). 『Having destroyed the high banner,』 Jiyun (基云, person's name) said that it refers to destroying arrogance, which is the eighth. 『Having severed the five branches,』 this is the ninth. Jiyun (基云, person's name) said that the Arhat has already severed the five higher fetters (五上分結, five higher fetters) and the five lower fetters (五下分結, five lower fetters). Jingyun (景雲, person's name) said that the Arhat has only severed the five higher fetters (五上分結, five higher fetters). 『Having accomplished the six branches,』 this is the tenth. Jingyun (景雲, person's name) said that the Arhat has accomplished the six constant abiding branches (六常住支, six constant abiding branches). (Jiyun (基云, person's name)) has accomplished the six recollections and also accomplished the six branches such as the conduct of the rules. Now, if we interpret this passage according to the Āgama Sutra, it should be said that the Arhat has already severed the five hindrances and obtained the six constant abidings. Therefore, that sutra distinguishes the fruit of the Arhat as destroying the five hindrances, guarding the six abidings, destroying the one-body mindfulness, and subduing the demons. However, since the following text speaks of accomplishing the six constant abidings, why is there a need to repeatedly distinguish them? 『Always guarding the four reliances,』 the eleventh, guarding the four reliances, relying on the Dharma and not relying on people, etc. Also, constantly begging for food, wearing rags, etc., are the four reliances. Also, guarding the four foundations of mindfulness is called the four reliances. 『The one who is most extremely distant,』 the twelfth, the Śaikṣa (有學位者, trainee) has already escaped from various evil destinies, etc. Now, the Arhat surpasses them and is called the most extremely distant. Or, having abandoned wrong conduct, or having abandoned killing, etc., surpasses the Śaikṣa (有學位者, trainee). 『The uniquely truthful one,』 the thirteenth, explains that there is no falsehood or deception. Also, having abandoned false speech is called truthful. 『The one who has abandoned seeking,』 the fourteenth, because they have reached the highest position, they no longer have any seeking. Also, there is no taking what is not given, so it is called not seeking. 『The one without turbid thoughts,』 the fifteenth, only has virtuous and neutral thoughts, without unwholesome, defiled, or turbid thoughts. Also, there are no wrong conduct turbid thoughts. Also, there are no killing turbid thoughts. The above four are also the first four of the ten unwholesome paths of action.

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十六。居有學位身有極澀。今無學常得輕安故。身行猗息。猗即猗樂也。心善解脫慧善解脫十七。得俱解脫或唯慧解脫也。獨一為侶也者。最勝故名為獨一。非余有學等侶名為無侶。即十八也。正行已立十九。謂入涅槃行已立也。名已親近無上丈夫二十。明與佛同證人空。親近於佛佛是丈夫無上也。具足成就六恒住法乃至意正念正知二十一。明常住六恒住法。六恒住法以舍念正知三法為體。彼于爾時領受貪慾等乃至愚癡無餘永盡者二十二。離三界不善根。彼貪瞋癡皆永盡故不造諸惡習近諸善者二十三。明斷惡修善。其心猶如虛空凈水二十四。其心如虛空無染。如凈水無濁。又如空無礙。如水明凈。如水無塵。如妙香檀香為一切天帝天王恭敬養者是二十五也。景雲。如世間中上香檀木香為天帝天王敬重。基云。如天帝宮中有妙香檀樹天帝天王常生恭敬。又羅漢身如一帝香檀木。言無惑自在故常為天帝等恭敬。住有餘依般涅槃界二十六。明得有餘涅槃。度生死海乃至亦名住持最後有身二十七。明此身得涅槃但住持一身。先業煩惱所引諸蘊乃至永滅涅槃二十八。明得無餘涅槃。當知此中有如是相乃至五者不能貯畜受用諸欲資具二十九。明不習近五種處所。如是不能妄計苦樂等乃至無因而生三十。明處諸法從緣而生不生妄計。

【現代漢語翻譯】 現代漢語譯本 十六。居住在有學位之身，卻有極大的澀滯。如今已證得無學果位，常常獲得輕安，所以身行安穩休息。『猗』就是安樂的意思。心得到善解脫，智慧也得到善解脫。 十七。得到俱解脫，或者只是慧解脫。『獨一為侶』的意思是：因為最殊勝，所以稱為『獨一』。不是其餘有學之人可以作為伴侶的，所以稱為『無侶』。這就是第十八。 十九。正行已經確立，意思是進入涅槃的修行已經確立。 二十。名為已經親近無上丈夫（指佛陀）。說明與佛陀一同證悟人空的道理。親近於佛陀，佛陀是丈夫中的無上者。 二十一。具足成就六恒住法，乃至意正念正知。說明常住於六恒住法。六恒住法以舍、念、正知這三種法為本體。 二十二。他們在那個時候領受貪慾等，乃至愚癡都無餘永盡。遠離三界的不善之根。因為他們的貪、嗔、癡都永遠滅盡，所以不造作各種惡業，親近各種善業。 二十三。說明斷除惡行，修習善行。他們的心猶如虛空般清凈，猶如清水般澄澈。 二十四。他們的心如虛空般沒有污染，如清水般沒有渾濁。又如虛空般沒有阻礙，如水般明亮清凈，如水般沒有塵埃。又如妙香檀香，被一切天帝、天王恭敬供養，這就是第二十五。 景雲：如同世間中上等的香檀木香，被天帝、天王敬重。 基云：如同天帝宮中有妙香檀樹，天帝、天王常常生起恭敬之心。又阿羅漢的身如同一帝香檀木，因為沒有迷惑，自在的緣故，常常被天帝等恭敬。 二十六。住在有餘依般涅槃界，說明得到有餘涅槃。 二十七。度過生死之海，乃至也名為住持最後有身。說明此身得到涅槃，但只住持這最後的一身。 二十八。先前的業和煩惱所牽引的諸蘊，乃至永遠滅盡而入涅槃。說明得到無餘涅槃。 二十九。應當知道，在這種情況下，有如是相的，乃至五種人不能貯藏、畜養、受用各種欲樂資具。說明不習近五種處所。 三十。像這樣，不能妄自計度苦樂等，乃至沒有原因而產生。說明諸法從因緣而生，不生起虛妄的計度。

【English Translation】 English version Sixteen. Dwelling in a body with learning, yet experiencing great suffering. Now, having attained the state of no-more-learning (Arhatship), one constantly obtains ease and peace; therefore, bodily conduct is restful. 'Rest' means happiness. The mind is well liberated, and wisdom is well liberated. Seventeen. Obtaining both liberation of mind and wisdom, or only liberation of wisdom. 'Alone as a companion' means: because of being most superior, one is called 'alone'. Not having other learners as companions, one is called 'without companion'. This is the eighteenth. Nineteen. Right conduct has been established, meaning the practice of entering Nirvana has been established. Twenty. Named as having drawn near to the unsurpassed hero (Buddha). Explaining that one has realized the emptiness of self, the same as the Buddha. Drawing near to the Buddha, the Buddha is the unsurpassed hero. Twenty-one. Fully accomplishing the six constant abiding dharmas, up to right mindfulness and right knowledge. Explaining that one constantly abides in the six constant abiding dharmas. The six constant abiding dharmas have abandonment, mindfulness, and right knowledge as their essence. Twenty-two. At that time, they experience greed, etc., until ignorance is completely and permanently extinguished. Separating from the roots of unwholesomeness in the three realms. Because their greed, hatred, and delusion are all permanently extinguished, they do not create various evil deeds, and they draw near to various good deeds. Twenty-three. Explaining the cutting off of evil and the cultivation of good. Their minds are like empty space, pure and clean, like clear water, without turbidity. Twenty-four. Their minds are like empty space, without defilement, like clear water, without turbidity. Also, like empty space, without obstruction; like water, bright and clear; like water, without dust. Also, like wonderful fragrant sandalwood, being respectfully supported by all the heavenly emperors and kings, this is the twenty-fifth. Jingyun: Like the superior fragrant sandalwood in the world, being respected by the heavenly emperors and kings. Jiyun: Like the wonderful fragrant sandalwood tree in the palace of the heavenly emperor, the heavenly emperors and kings constantly generate respect. Also, the body of an Arhat is like a fragrant sandalwood tree, because of being free from delusion and being at ease, one is constantly respected by the heavenly emperors, etc. Twenty-six. Dwelling in the realm of Nirvana with remainder (of aggregates), explaining that one has attained Nirvana with remainder. Twenty-seven. Crossing the sea of birth and death, and also being named as upholding the last existence. Explaining that this body has attained Nirvana, but only upholds this last body. Twenty-eight. The aggregates led by previous karma and afflictions, until they are permanently extinguished and one enters Nirvana. Explaining that one has attained Nirvana without remainder. Twenty-nine. It should be known that in this situation, those with such characteristics, up to five types of people, cannot store, accumulate, or enjoy various desirable resources. Explaining that one does not draw near to the five types of places. Thirty. Like this, one cannot falsely calculate suffering and happiness, etc., or generate them without cause. Explaining that all dharmas arise from conditions, and one does not generate false calculations.

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又亦不能怖畏一切不應記事三十一。明已知佛法故他問無不能知。十四不應記事中不生怖畏。亦又不能于云等三十二。明無我故無怖。此為三十二種羅漢功德也。如是一切名聲聞地已下文。總結一地。而文少故寄在第四瑜伽處中。言猶如一切名句文身是所製造文章咒術異論根本者。基云。文章異論如依名句等方成。今聲聞行如依此。應教法。教法為依彼根本如名句等。今解。此略辨聲聞地為彼聲聞相應廣教根本也。

獨覺地若依梵語名缽剌翳迦佛陀。舊云辟支訛也。此云獨覺。初發心時亦值佛世間法思惟。后得道身出無佛世。性樂寂靜不欲雜居修加行滿無師友教自然獨悟。永出世間中行中果。故名獨覺。或觀待緣而悟聖果。亦名緣覺。如是獨覺種性發心修行得果。一切總說為獨覺地。文中初結前問后。后開五門以釋之。解種性中。(景雲)三種獨覺皆煩惱輕微名薄塵。于諸有情慈悲劣薄名薄悲。愿求獨覺出無師無敵之世名慢行類(泰云)前薄塵性煩惱薄。故易不斷徐。薄煩惱中慢惑少重。由是慢性故希愿無師(基云)種性有三種人。或一人具三。一人具三中隨增性說故有三種。或一人約三義故說三種。道中(景雲)此正明修習入聖。前方便道初人百劫修蘊等善巧。百劫滿已於最後身伏無所有以還修惑。依第四靜

【現代漢語翻譯】 現代漢語譯本 又不會對一切不應記事的三十一種情況感到害怕。因為已經清楚地瞭解佛法，所以別人提出的問題沒有不能解答的。對於十四種不應記事的情況，不會產生怖畏。又不會對云等三十二種情況感到害怕。因為明白無我，所以沒有怖畏。這些是三十二種阿羅漢的功德。像這樣的一切，名為聲聞地，以下是總結一地的內容。因為文字較少，所以寄放在第四瑜伽處中。說到『猶如一切名句文身是所製造文章咒術異論根本』，基（指窺基大師）說：『文章異論，如同依靠名句等才能形成。現在的聲聞行，如同依靠這些。應教法，教法是依靠它們的根本，如同名句等。』現在解釋，這簡略地辨析聲聞地，是與聲聞相應的廣大教法的根本。

獨覺地，如果按照梵語，名為缽剌翳迦佛陀（Pratyekabuddha，獨覺佛）。舊譯為辟支佛，是訛誤。這裡稱為獨覺。最初發心時，也遇到佛世，思維世間法。後來得道，身處於沒有佛的時代。天性喜歡寂靜，不喜歡雜居，修行加行圓滿，沒有師友教導，自然獨自領悟。永遠出離世間，屬於中等根器，得到中等果位。所以名為獨覺。或者觀待因緣而領悟聖果，也名為緣覺。像這樣，獨覺種性的人發心修行，得到果位。一切總稱為獨覺地。文中，先總結前面的問題，然後開啟五門來解釋它。解釋種性時，景（指景興）說：『三種獨覺都煩惱輕微，名為薄塵。對於各種有情，慈悲心較弱，名為薄悲。愿求獨覺，出現在沒有老師和敵人的時代，名為慢行類。』（泰（指慧泰）說：『前面的薄塵性，煩惱輕薄，所以容易不斷除。在輕薄的煩惱中，慢的迷惑較少較重。因此，因為慢性，所以希望沒有老師。』基（指窺基大師）說：『種性有三種人。或者一個人具備三種，一個人具備三種中，隨著增上的性質來說，所以有三種。或者一個人約三種意義來說三種。』道中，景（指景興）說：『這正是說明修習入聖。前面的方便道，最初一百劫修習蘊等善巧。一百劫圓滿后，在最後身伏無所有處，用以還修惑。依靠第四靜慮。』

【English Translation】 English version Furthermore, they are not afraid of any of the thirty-one unrecordable matters. Because they clearly understand the Buddha's teachings, there is no question they cannot answer. They do not experience fear regarding the fourteen unrecordable matters. Moreover, they are not afraid of the thirty-two matters related to clouds, etc. Because they understand the absence of self, there is no fear. These are the thirty-two merits of an Arhat. All of this is called the Śrāvakabhūmi (Hearer's Stage), and the following text summarizes one stage. Because the text is short, it is placed within the fourth Yoga section. Regarding 'Like all names, phrases, and body of letters are the root of manufactured writings, mantras, and different theories,' Ji (referring to Kuiji) says, 'Writings and different theories are formed by relying on names, phrases, etc. The current Śrāvaka practice is like relying on these. The teaching method should be relied upon, and the teaching method is the root of relying on them, like names, phrases, etc.' Now, to explain, this briefly distinguishes the Śrāvakabhūmi as the root of the extensive teachings corresponding to those Śrāvakas.

The Pratyekabuddhabhūmi (Solitary Buddha Stage), in Sanskrit, is called Pratyekabuddha (Solitary Buddha). The old translation as Pizhi is a corruption. Here it is called Solitary Awakened One. At the initial aspiration, they also encounter a Buddha's world and contemplate worldly dharmas. Later, they attain enlightenment and are born in an age without a Buddha. Their nature loves tranquility, they dislike living in groups, they cultivate practices to completion, and without teachers or friends, they naturally awaken alone. They permanently leave the world, belong to the middle capacity, and attain the middle fruit. Therefore, they are called Solitary Awakened Ones. Or, they awaken to the holy fruit by depending on conditions, and are also called Condition-Awakened Ones. Thus, the nature of a Solitary Awakened One, their aspiration, practice, and attainment of fruit are all collectively called the Pratyekabuddhabhūmi. In the text, it first summarizes the previous question, and then opens five doors to explain it. When explaining the nature, Jing (referring to Jingxing) says, 'The three types of Solitary Awakened Ones all have light afflictions, called Thin Dust. Towards all sentient beings, their compassion is weak, called Thin Compassion. They aspire to be Solitary Awakened Ones, appearing in an age without teachers or enemies, called Slow-Moving Class.' (Tai (referring to Huitai) says, 'The previous Thin Dust nature has thin afflictions, so it is easy to not constantly eliminate them. Among the thin afflictions, the delusion of pride is less heavy. Therefore, because of the slow nature, they hope to have no teacher.') Ji (referring to Kuiji) says, 'There are three types of people in nature. Or one person possesses three, and among one person possessing three, it is said according to the increasing nature, so there are three types. Or one person speaks of three types according to three meanings.' In the path, Jing (referring to Jingxing) says, 'This precisely explains the practice of entering sainthood. The previous expedient path, initially for a hundred kalpas, cultivates skillful means such as aggregates. After a hundred kalpas are completed, in the final body, they subdue the realm of nothingness, in order to return to cultivating afflictions. Relying on the fourth dhyana (meditative absorption).'

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慮起不凈觀乃至究竟。此人取后二果。第三亦是本性獨覺。遇佛發心多生修道。乃至能起因乘旨三善根不能入聖。但修蘊等善巧即便命終。於後生身惑伏無所有以還修斷煩惱。於五地中隨依何地入諦現觀。越證那含斷煩惱方取羅漢。或時此人住前三善根命終受身。於後身上更起忍等入諦現觀。得初果已總斷九地修惑超證羅漢。第三亦是本性獨覺。遇佛發心修方便道乃至入聖證法現觀。得初學果或證第二未能盡漏而便命終。或作七生或作一來。當無佛世依二果身不取那含越證羅漢。此後二人並是部行。極少不減四生。極多不滿百劫。以不及初人故。此第二門意明三種獨覺初殆發心修方便道(基云)第一初發心時值佛修百劫已成果麟角。今論別說經百劫已值佛世。又解百劫中雖修行未修蘊等善巧。經百劫已值佛世方修蘊善巧。在後身方成道麟角。第二道先值佛為說法。不滿百劫修。或九十劫。乃至一劫修習已。于暖等位中修習蘊等善巧。於此身不能證極果。或證初果或家家七生一往來一間等。於後身得獨覺果等。第三道值佛修習已於此身得初果。或七生家家一間一往來等果。后修蘊等善巧于當來世證獨覺無學果。若依智論二十六卷云。辟支佛有二種義。一名獨覺二名因緣覺。如上說獨覺者。是人今世成道。自覺不從他聞。

【現代漢語翻譯】 現代漢語譯本 修習不凈觀等方法，直至達到究竟，此人可證得第二果（斯陀含，一來果）或第三果（阿那含，不還果）。第三種情況也是本性獨覺（辟支佛）之人，他們遇到佛陀后發心，經歷多生修道，甚至能夠生起因乘（聲聞乘）的三善根（暖、頂、忍），但無法進入聖位。他們只是修習五蘊等善巧方便，即便命終，在後世的生命中，雖然伏藏了煩惱，但仍會繼續修習斷除煩惱的方法。在五地（色界四禪天和無色界無所有處天）中的任何一地，他們都能進入諦現觀（對四聖諦的如實觀察），超越斯陀含果，斷除煩惱，最終證得阿羅漢果。 有時，這些人停留在前三善根（暖、頂、忍）的狀態，命終後轉生，在後世的生命中，再次生起忍等善根，進入諦現觀，獲得初果（須陀洹，入流果）后，徹底斷除九地（欲界、色界、無色界）的修惑，超越證得阿羅漢果。第三種情況也是本性獨覺之人，他們遇到佛陀后發心修習方便道，直至進入聖位，證得法現觀（對法的如實觀察），獲得初學果（須陀洹果），或者證得第二果，但未能斷盡煩惱就命終了。他們可能會經歷七次生死，或者一次往來（人間和天界）。在沒有佛陀出世的時代，他們依靠第二果的身份，不證得阿那含果，而是超越證得阿羅漢果。 此後的兩種人都是部行（隨部行，指根性鈍利程度）。他們最少需要經歷四次生死，最多不超過一百劫，因為他們不如第一種人。這第二種門意在說明三種獨覺的最初發心修習方便道的情況：（基法師說）第一種情況是最初發心時遇到佛陀，修習一百劫后成就麟角喻獨覺（指獨自覺悟的辟支佛）。現在論中特別說明，經歷一百劫后才遇到佛陀。另一種解釋是，在一百劫中雖然修行，但沒有修習五蘊等善巧方便，經歷一百劫后遇到佛陀，才修習五蘊等善巧方便，在後世的生命中才成就麟角喻獨覺。第二種情況是先遇到佛陀為他們說法，不滿一百劫的修行，或者九十劫，甚至一劫的修行后，在暖等位中修習五蘊等善巧方便，但在此生不能證得極果（阿羅漢果），或者證得初果，或者成為家家（指在欲界中最多投生於各個家庭一次）、七生、一來（指在人間和天界往返一次）、一間（指間隔一生）等果位。在後世的生命中，他們才能證得獨覺果等。 第三種情況是遇到佛陀后修習，在此生證得初果，或者七生、家家、一間、一來等果位。之後修習五蘊等善巧方便，在未來的世間證得獨覺無學果（阿羅漢果）。如果依據《智度論》第二十六卷所說，辟支佛有兩種含義：一名獨覺，二名因緣覺。如上所說獨覺者，是人今世成道，自覺自悟，不從他人聽聞。

【English Translation】 English version Practicing the contemplation of impurity (不凈觀) and so on, until reaching the ultimate stage, this person can attain the second fruit (斯陀含, Sakadagami, Once-Returner) or the third fruit (阿那含, Anagami, Non-Returner). The third case is also a Pratyekabuddha (獨覺, one who attains enlightenment on their own) by nature. They develop the aspiration upon encountering a Buddha and cultivate the path through many lifetimes, even generating the three roots of goodness (三善根, kusalamula) of the Hinayana (因乘, Vehicle of the Hearers) – warmth (暖, usmagata), peak (頂, murdhan), and forbearance (忍, ksanti) – but are unable to enter the stream (聖位, aryamarga). They merely cultivate skillful means such as the aggregates (蘊, skandha) and then pass away. In their subsequent life, although afflictions are latent, they continue to cultivate the methods for severing afflictions. In any of the five grounds (五地, panca-bhumi) (the four dhyanas of the Form Realm and the Realm of Nothingness in the Formless Realm), they can enter the vision of truth (諦現觀, satyabhisamaya), surpassing the Sakadagami fruit, severing afflictions, and ultimately attaining the Arhat fruit. Sometimes, these individuals remain in the state of the first three roots of goodness (warmth, peak, and forbearance), pass away, and are reborn. In their subsequent life, they again generate roots of goodness such as forbearance and enter the vision of truth. After obtaining the first fruit (須陀洹, Srotapanna, Stream-Enterer), they completely sever the afflictions of the nine grounds (九地, nava-bhumi) (the Desire Realm, the Form Realm, and the Formless Realm), surpassing and attaining the Arhat fruit. The third case is also a Pratyekabuddha by nature. They develop the aspiration upon encountering a Buddha and cultivate the path of skillful means until entering the stream and attaining the vision of dharma. They obtain the fruit of a learner (初學果, saiksa-phala) (Srotapanna fruit) or attain the second fruit, but pass away before exhausting all outflows (盡漏, asrava). They may experience seven rebirths or one return (between the human and heavenly realms). In an age without a Buddha, they rely on the status of the second fruit, not attaining the Anagami fruit, but surpassing and attaining the Arhat fruit. The latter two types of individuals are both followers of a school (部行, bhaga-carita, referring to the sharpness or dullness of their faculties). They require a minimum of four rebirths and a maximum of less than one hundred kalpas, because they are not as capable as the first type of person. This second section intends to explain the initial aspiration and cultivation of the path of skillful means for the three types of Pratyekabuddhas: (Master Ji says) The first case is when they encounter a Buddha at the time of their initial aspiration and achieve the ekasrnga (麟角) Pratyekabuddha (獨覺, solitary enlightened one) after cultivating for one hundred kalpas. Now, the treatise specifically states that they encounter a Buddha after experiencing one hundred kalpas. Another explanation is that although they cultivate during the one hundred kalpas, they do not cultivate skillful means such as the aggregates. After experiencing one hundred kalpas and encountering a Buddha, they then cultivate skillful means such as the aggregates, and in their subsequent life, they achieve the ekasrnga Pratyekabuddha. The second case is when they first encounter a Buddha who teaches them the dharma. They cultivate for less than one hundred kalpas, or ninety kalpas, or even one kalpa, and then cultivate skillful means such as the aggregates in the stages of warmth and so on. In this life, they cannot attain the ultimate fruit (Arhat fruit), or they attain the first fruit, or become a kula-kula (家家, family to family, referring to being reborn in various families in the Desire Realm), experience seven rebirths, one return (between the human and heavenly realms), or one interval (間隔, antarakalpika, separated by one lifetime), and so on. In their subsequent life, they can attain the Pratyekabuddha fruit and so on. The third case is when they cultivate after encountering a Buddha and attain the first fruit in this life, or the fruits of seven rebirths, kula-kula, one interval, one return, and so on. Afterward, they cultivate skillful means such as the aggregates, and in a future world, they attain the Pratyekabuddha fruit of no more learning (Arhat fruit). According to the twenty-sixth chapter of the Mahaprajnaparamita-sastra (智度論), there are two meanings of Pratyekabuddha: one is called Pratyekabuddha (獨覺), and the other is called Nidana-buddha (因緣覺, Conditioned-Enlightened One). As mentioned above, the Pratyekabuddha is someone who attains enlightenment in this life, realizing it on their own, without hearing it from others.

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是名獨覺辟支迦佛。獨覺辟支迦佛有二種。一種本是覺人。在學人中生。是時無佛。佛法滅。是須陀洹已滿七生。不應第八生。自得成道。是人不名佛不名阿羅漢名為小辟支迦佛。與阿羅漢無異。或有不如舍利弗等大阿羅漢者。大辟支佛百劫中作功德增長智慧。得三十二相分。或有三十一相。或三十二十九相乃至一相於九種阿羅漢中智慧利勝。于諸深法中總相別相。能入久修習定。常樂獨處如是相。名為大辟支迦佛。又若準十地論以一行一果為勝說也。習中。三藏云。前第二人身具聲聞獨覺二種。故種聲聞解脫分善已。經於三生更值佛世。轉根得成獨覺種姓。能引獨覺抉擇分善令得現起。其第三人。初之三果值佛出世轉成獨覺。非是異生。故不還果名至極處。(景雲)方便道成。更復修習入諦觀修習三相。前門已辨。但知第三獨覺發心入聖不能盡滿而復經生者。是初二果非是不還。若是不退不能盡漏住果。命終則生上界。無有獨覺生上界者故知第三獨覺遇佛發心修道入聖。不能盡漏而命終者。是初二果。次文自判。初名麟角。后二名部行。(基云)習有三種。第一如文。第二即用前道有二。故習亦有二。解住如文。行中總舉一切辨其行相。但現神通不說法等乃至本來一向趣寂(景雲)依對法第十三云。獨覺乘補特伽羅

【現代漢語翻譯】 現代漢語譯本 這就叫做獨覺辟支迦佛（Pratyekabuddha，靠自己覺悟的佛陀）。獨覺辟支迦佛有兩種。一種本來是覺悟的人，在學人中出生。當時沒有佛，佛法已經滅亡。這個人是已經圓滿七生的須陀洹（Srotapanna，入流果），不應該再有第八生，自己證得成道。這種人不稱為佛，也不稱為阿羅漢（Arhat，斷盡煩惱的聖者），而稱為小辟支迦佛，與阿羅漢沒有區別。或者有些人不如舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）等大阿羅漢。大辟支佛在百劫中積累功德，增長智慧，得到三十二相中的一部分，或者有三十一相，或者三十、二十九相，乃至一相。在九種阿羅漢中，智慧最為敏銳，對於各種深奧的佛法，無論是總相還是別相，都能深入理解，長期修習禪定，常常喜歡獨自居住。具有這樣相貌的，稱為大辟支迦佛。另外，如果按照《十地論》的說法，以一行一果作為殊勝的說法。在修習中，《三藏》說，前面第二種人身兼具聲聞（Sravaka，聽聞佛法而修行的人）和獨覺兩種根性。因此，已經種下聲聞解脫分的善根，經過三生后再次遇到佛出世，轉變根性而成就獨覺的種姓，能夠引發獨覺抉擇分的善根，使其顯現。第三種人，最初的三果位遇到佛出世，轉而成就獨覺，不是異生，因此不還果（Anagamin，不再返回欲界的聖者）被稱為至極之處。（景雲）方便道成就。再次修習入諦觀，修習三相。前面的內容已經辨析清楚。只需要知道第三種獨覺發心入聖，不能完全圓滿而又經歷生死的人，是初果或二果，不是不還果。如果是不退轉的，就不能斷盡煩惱而安住于果位。命終之後就會生到上界，沒有獨覺生到上界的說法，因此知道第三種獨覺遇到佛發心修道入聖，不能斷盡煩惱而命終的人，是初果或二果。後面的文字自己會判斷。最初的稱為麟角喻獨覺，后兩種稱為部行獨覺。（基云）修習有三種。第一種如文中所說。第二種就是用前面的道，有兩種，所以修習也有兩種。理解和安住如文中所說。在行持中，總括一切來辨別其行相。只是顯現神通而不說法等等，乃至本來一向趨向寂滅。（景雲）依據《對法論》第十三卷所說，獨覺乘的補特伽羅（Pudgala，人）。

【English Translation】 English version This is called a Pratyekabuddha (a Buddha who attains enlightenment on their own). There are two types of Pratyekabuddhas. One type is originally an enlightened person, born among those who are learning. At that time, there is no Buddha, and the Buddha's teachings have disappeared. This person is a Srotapanna (stream-enterer) who has completed seven lives and should not have an eighth. They attain enlightenment on their own. This person is not called a Buddha or an Arhat (one who has extinguished all defilements), but is called a Lesser Pratyekabuddha, and is no different from an Arhat. Or some are not as great as Sariputra (one of the Buddha's ten great disciples, known for his wisdom) and other great Arhats. A Great Pratyekabuddha accumulates merit and increases wisdom over a hundred kalpas (eons), attaining a portion of the thirty-two marks of a great being, or having thirty-one marks, or thirty, twenty-nine marks, or even one mark. Among the nine types of Arhats, their wisdom is the sharpest. They can deeply understand all profound teachings, both in their general and specific aspects, and practice meditation for a long time, always delighting in solitude. Having such characteristics is called a Great Pratyekabuddha. Furthermore, according to the Ten Bhumi Sutra, one practice and one result are considered superior teachings. In practice, the Tripitaka says that the second type of person mentioned earlier possesses both Sravaka (a disciple who hears and practices the teachings) and Pratyekabuddha natures. Therefore, having planted the seeds of Sravaka liberation, after three lives, they encounter a Buddha again, transform their nature, and attain the Pratyekabuddha lineage, able to bring forth the merits of Pratyekabuddha discernment, causing them to manifest. The third type of person, in the initial three stages of fruition, encounters a Buddha and transforms into a Pratyekabuddha, not being an ordinary being. Therefore, the Anagamin (non-returner) stage is called the ultimate place. (Jingyun) The path of skillful means is accomplished. They further practice entering the contemplation of truth, practicing the three characteristics. The previous content has already been clarified. It is only necessary to know that the third type of Pratyekabuddha, who aspires to enter the path of the sages but cannot fully complete it and experiences rebirth, is a stream-enterer or once-returner, not a non-returner. If they are non-retreating, they cannot extinguish all defilements and abide in the fruition. Upon death, they will be born in the upper realms. There is no such thing as a Pratyekabuddha being born in the upper realms. Therefore, it is known that the third type of Pratyekabuddha, who encounters a Buddha, aspires to cultivate the path, and enters the path of the sages but cannot extinguish all defilements and dies, is a stream-enterer or once-returner. The following text will judge this for itself. The first is called a rhinoceros-horn-like solitary Buddha, and the latter two are called a group-walking solitary Buddha. (Ji Yun) There are three types of practice. The first is as stated in the text. The second is to use the previous path, and there are two types, so there are also two types of practice. Understanding and abiding are as stated in the text. In conduct, everything is summarized to distinguish its characteristics. They only manifest supernatural powers and do not teach the Dharma, and so on, until they originally and consistently tend towards tranquility. (Jingyun) According to the thirteenth volume of the Abhidharma, the Pudgala (person) of the Pratyekabuddha vehicle.

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者。謂作獨覺法性。若定不定是中根性。自求解脫。發弘正愿。修厭離貪解脫意樂。及修獨證菩提意樂。即聲聞藏為所緣境。精進修行法隨法行。或先未起順抉擇分。或先已起順抉擇分。或先未得果或先已得果。出無佛世唯內思惟聖道現前。或如麟角獨覺住。或復獨勝部行得盡苦際。若先未起順抉擇分亦不得果如是方成麟角獨住。所餘成獨覺勝部行者。此義大同瑜伽。或先未起順抉擇分則是瑜伽初人。或先已起順抉擇分即當瑜伽后之二人。或先未得果即當瑜伽前二人。或先已得果即當瑜伽第三人。初人成麟角。后二成部行。亦同瑜伽。言若定不定者。初人于百劫中修解脫分于最後身方起暖等即得盡漏與聲聞異名定。第二第三遇佛發心或但起暖等或亦得入聖證預流果相同聲聞名為不定。亦可獨覺乘中若唯成熟獨覺種姓此則名定。若併成熟余乘種姓此名不定。文中解釋同彼瑜伽但舉定者略不分別不定獨覺。對法又云如說預流人有二種。一漸出離如前說。二頓出離謂入諦現觀已依未至定發出世間道頓斷三界一切煩惱。品品別斷。唯立二果謂預流果阿羅漢果。由此二果如其次第永斷三界見修煩惱。無餘所顯故不立中間二果。以唯斷欲界修惑有餘無餘所顯故又依如是頓出離人于經中說預流無間即立羅漢。是人于現法或臨終時善辨

【現代漢語翻譯】 現代漢語譯本： 這些人被稱為修習獨覺（Pratyekabuddha）法性的人。如果他們的根性是『定』或『不定』，那麼他們就是中等根性的人，他們自己尋求解脫，發起廣大的誓願，修習厭離貪慾的解脫意樂，以及修習獨自證悟菩提的意樂。他們以聲聞藏（Śrāvakapiṭaka）作為所緣境，精進地修行，依法隨法而行。他們或者先前沒有生起順抉擇分（anulomikī kṣānti），或者先前已經生起順抉擇分。他們或者先前沒有證得果位，或者先前已經證得果位。他們出現在沒有佛陀出世的時代，唯有內在思惟，聖道才會現前。他們或者像麒麟角一樣獨自居住，或者通過獨勝部行（Pratyekabuddhayāna）而證得苦的止息（nirvāṇa）。如果他們先前沒有生起順抉擇分，也沒有證得果位，這樣才能成就像麒麟角一樣獨自居住的獨覺。其餘成就獨覺勝部行的人，這個意義與《瑜伽師地論》（Yogācārabhūmi-śāstra）非常相似。或者他們先前沒有生起順抉擇分，那麼他們就是《瑜伽師地論》中的初學者。或者他們先前已經生起順抉擇分，那麼他們就是《瑜伽師地論》中的后兩位。或者他們先前沒有證得果位，那麼他們就是《瑜伽師地論》中的前兩位。或者他們先前已經證得果位，那麼他們就是《瑜伽師地論》中的第三位。初學者成就麟角獨覺，后兩位成就部行獨覺，這也與《瑜伽師地論》相同。 所說的『定』或『不定』，是指初學者在一百劫中修習解脫分（mokṣabhāgīya），在最後一生才生起暖位（ūṣmagata）等，立即證得漏盡（āsravakṣaya），與聲聞（Śrāvaka）不同，因此稱為『定』。第二和第三位遇到佛陀而發心，或者僅僅生起暖位等，或者也證入聖道，證得預流果（Srotāpanna-phala），與聲聞相同，因此稱為『不定』。也可以說，在獨覺乘（Pratyekabuddhayāna）中，如果僅僅成熟獨覺的種姓，這就被稱為『定』。如果同時成熟其他乘的種姓，這就被稱為『不定』。文中的解釋與《瑜伽師地論》相同，只是舉出『定』，而略去了對『不定』獨覺的分別。《對法論》（Abhidharma）又說，正如所說，預流人（Srotāpanna）有兩種：一種是漸次出離，如前所述；另一種是頓悟出離，即在證入諦現觀（satyābhisamaya）后，依靠未至定（anāgamya-samādhi）發出世間道（lokottaramārga），頓斷三界（trailokya）的一切煩惱，按品類分別斷除。只安立兩種果位，即預流果和阿羅漢果（Arhat-phala）。由於這兩種果位依次永斷三界的見惑（darśana-heya）和修惑（bhāvanā-heya），沒有其餘可以顯示的，所以不安立中間的兩種果位。又因為僅僅斷除欲界（kāmadhātu）的修惑，有餘或無餘可以顯示，所以又依據這種頓悟出離的人，在經典中說，預流人無間立即證得阿羅漢果。這個人或者在現世，或者在臨終時，能夠善於辨別。

【English Translation】 English version: These are called those who cultivate the Dharma-nature of a Pratyekabuddha (one who attains enlightenment on their own). If their disposition is 'fixed' or 'unfixed,' they are of middling capacity, seeking liberation for themselves, generating vast vows, cultivating the intention of detachment from desire, and the intention to attain enlightenment alone. They take the Śrāvakapiṭaka (the collection of teachings for disciples) as their object of focus, diligently practicing, acting in accordance with the Dharma. They either have not previously generated the preparatory stages of acceptance (anulomikī kṣānti), or they have previously generated them. They either have not previously attained the fruit, or they have previously attained the fruit. They appear in ages without a Buddha, and only through internal contemplation does the noble path manifest. They either dwell like a rhinoceros horn, solitary, or attain the cessation of suffering (nirvāṇa) through the Pratyekabuddhayāna (the vehicle of solitary Buddhas). If they have not previously generated the preparatory stages of acceptance and have not attained the fruit, only then do they become solitary dwellers like a rhinoceros horn. The others who attain the Pratyekabuddha vehicle, this meaning is very similar to the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice). Either they have not previously generated the preparatory stages of acceptance, then they are the initial practitioners in the Yogācārabhūmi. Or they have previously generated the preparatory stages of acceptance, then they are the latter two in the Yogācārabhūmi. Or they have not previously attained the fruit, then they are the first two in the Yogācārabhūmi. Or they have previously attained the fruit, then they are the third in the Yogācārabhūmi. The initial practitioner becomes a rhinoceros horn, the latter two attain the vehicle, which is also the same as in the Yogācārabhūmi. The 'fixed' or 'unfixed' refers to the initial practitioner who cultivates the aspects of liberation (mokṣabhāgīya) for a hundred kalpas (aeons), and only in their final life do they generate the stage of warmth (ūṣmagata), immediately attaining the exhaustion of outflows (āsravakṣaya), differing from a Śrāvaka (a disciple who attains enlightenment through hearing the teachings), hence called 'fixed.' The second and third encounter a Buddha and generate the aspiration, or merely generate the stage of warmth, or also enter the noble path, attaining the fruit of a Srotāpanna (stream-enterer), similar to a Śrāvaka, hence called 'unfixed.' It can also be said that in the Pratyekabuddhayāna, if only the lineage of a Pratyekabuddha matures, this is called 'fixed.' If the lineages of other vehicles mature simultaneously, this is called 'unfixed.' The explanation in the text is the same as in the Yogācārabhūmi, only mentioning 'fixed' and omitting the distinction of 'unfixed' Pratyekabuddhas. The Abhidharma (collection of philosophical treatises) also says, as it is said, there are two types of Srotāpannas: one who gradually departs, as previously mentioned; the other who suddenly departs, that is, after entering the realization of the truths (satyābhisamaya), relying on the anāgamya-samādhi (the concentration of the formless realm), they generate the supramundane path (lokottaramārga), suddenly severing all the afflictions of the three realms (trailokya), severing them according to their categories. Only two fruits are established, namely the fruit of a Srotāpanna and the fruit of an Arhat (one who has attained complete liberation). Because these two fruits sequentially and permanently sever the afflictions to be seen (darśana-heya) and the afflictions to be cultivated (bhāvanā-heya) of the three realms, and there is nothing else to be shown, the two intermediate fruits are not established. Furthermore, because only the afflictions to be cultivated of the desire realm (kāmadhātu) are severed, with remainder or without remainder, it is said in the sutras that such a person who suddenly departs, immediately after being a Srotāpanna, attains the state of an Arhat. This person, either in this life or at the time of death, is able to skillfully discern.

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聖旨。設不能辦由願力故還生欲界出無佛世成獨勝果。設不辦者未能無餘離諸欲故。即以願力生欲界者。彼能速證般涅槃故者此後段文。即說本性是不定聲聞。得預流已欲越取羅漢而不能辦。即以願力出無佛世成獨勝果。由此愿故回求獨覺即住初果。或七生已於最後身盡于余結證於獨覺。此則名為聲聞獨覺。言一切本來一向趣寂者。性樂寂靜故名趣寂。非謂皆是決定性趣寂。

瑜伽論記卷第八(之上終)

瑜伽論記卷第八(之下)(論本第三十五卷)

釋遁倫集撰

論本第三十五

菩薩地

悕求大覺。悲愍有情。或求菩提。志願堅猛。長時修證。永出世間。大行大果故名菩薩。如是菩薩種姓發心修行得果。一切總說為菩薩地。于中有四瑜伽處。舊地持云方便處。今云瑜伽。正翻相應。義如前說。言四瑜伽者。一持瑜伽。出彼菩薩所覺之法。若因若果總名第一持瑜伽處。二持隨法瑜伽。謂隨前法而起修起故名隨法。三持究竟瑜伽。由修成滿故名究竟。四持次第瑜伽。

重明前義。謂品次第故言次第。皆言持者是任持也。此有三義。一者以因持果。二者景雲。任持自體。基云。堪任名持。有種性者有堪任故。三者前能持后。如初瑜伽。後有三持。初種姓持。持于發心持行方便

【現代漢語翻譯】 現代漢語譯本：聖旨（佛陀的教誨）。假設（聲聞）不能通過修行達到阿羅漢果位，由於往昔的願力，還會轉生到欲界，在沒有佛陀出世的時代成就獨勝果（辟支佛）。如果不能做到無餘地斷除所有慾望，那麼憑藉願力轉生到欲界的人，能夠迅速證得般涅槃。這段文字說明，（有些聲聞）本性是不定的聲聞。已經證得預流果（須陀洹）后，想要超越而證得羅漢果卻不能成功，就憑藉願力在沒有佛陀出世的時代成就獨勝果。由於這個願力的緣故，回過頭來尋求獨覺果，就安住于初果（須陀洹）。或者經歷七次生死後，在最後一生斷盡所有剩餘的煩惱結縛，證得獨覺果。這就被稱為聲聞獨覺。說一切（聲聞）本來一向趣向寂滅，是因為他們的本性喜好寂靜，所以稱為趣寂。並非說他們都是決定性的趣向寂滅。

《瑜伽師地論記》卷第八（之上終）

《瑜伽師地論記》卷第八（之下）（論本第三十五卷）

釋遁倫集撰

論本第三十五

菩薩地

希望尋求偉大的覺悟（阿耨多羅三藐三菩提），悲憫一切有情眾生，或者尋求菩提（覺悟），志願堅定勇猛，長期修行證悟，永遠超出世間，成就廣大的行為和廣大的果報，所以稱為菩薩。像這樣的菩薩，從種姓、發心、修行到證得果位，一切總括起來稱為菩薩地。其中有四種瑜伽處。舊譯《地持論》中稱為方便處，現在稱為瑜伽，正確翻譯是相應。意義和前面所說的一樣。所說的四種瑜伽是：第一，持瑜伽，闡述菩薩所覺悟的法，無論是因還是果，總稱為第一持瑜伽處。第二，持隨法瑜伽，是指隨順前面的法而生起修行，所以稱為隨法。第三，持究竟瑜伽，由於修行圓滿成就，所以稱為究竟。第四，持次第瑜伽。

再次說明前面的意義。因為品類的次第，所以稱為次第。都稱為持，是任持的意思。這裡有三種含義：第一，以因來任持果。第二，景雲（一種解釋），任持自體。基云（窺基大師的解釋），堪能勝任稱為持。具有種性的人，具有堪能勝任的能力。第三，前面能夠任持後面，比如初瑜伽，後面有三種持。首先是種姓持，任持發心，任持修行方便。

【English Translation】 English version: Edict (Buddha's teachings). Suppose (a Śrāvaka) cannot attain the Arhat fruit through practice, due to past vows, they will still be reborn in the desire realm and achieve the Pratyekabuddha fruit (Solitary Buddha) in an era without a Buddha. If they cannot completely eliminate all desires, then those who are reborn in the desire realm by virtue of their vows can quickly attain Parinirvana. This passage explains that (some Śrāvakas) are inherently uncertain Śrāvakas. Having already attained the Stream-enterer fruit (Srotapanna), they want to transcend and attain the Arhat fruit but cannot succeed, so they rely on their vows to achieve the Pratyekabuddha fruit in an era without a Buddha. Because of this vow, they turn back to seek the Pratyekabuddha fruit and abide in the first fruit (Srotapanna). Or, after experiencing seven rebirths, in their final life, they exhaust all remaining fetters and attain the Pratyekabuddha fruit. This is called a Śrāvaka Pratyekabuddha. To say that all (Śrāvakas) originally and consistently tend towards tranquility is because their nature is fond of tranquility, so it is called tending towards tranquility. It does not mean that they are all definitively tending towards tranquility.

Yogācārabhūmi-śāstra-bhāsya, Scroll 8 (End of the first part)

Yogācārabhūmi-śāstra-bhāsya, Scroll 8 (Second part) (Root Text, Scroll 35)

Compiled by Shi Dunlun

Root Text, Scroll 35

Bodhisattva-bhūmi (Bodhisattva Grounds)

Hoping to seek great enlightenment (Anuttarā-samyak-saṃbodhi), having compassion for all sentient beings, or seeking Bodhi (enlightenment), with firm and courageous vows, practicing and realizing for a long time, forever transcending the world, achieving vast actions and vast rewards, therefore called a Bodhisattva. Such a Bodhisattva, from lineage, aspiration, practice to attaining the fruit, all are collectively called Bodhisattva-bhūmi. Among them, there are four Yoga places. The old translation of Bodhisattva-bhūmi-sūtra calls them expedient places, now they are called Yoga, the correct translation is corresponding. The meaning is the same as what was said before. The four Yogas are: First, Dhāraṇī-yoga (Holding Yoga), expounding the Dharma realized by the Bodhisattva, whether it is the cause or the effect, it is collectively called the first Dhāraṇī-yoga place. Second, Dhāraṇī-anuloma-yoga (Holding Compliant Yoga), refers to arising practice in accordance with the previous Dharma, so it is called compliant. Third, Dhāraṇī-niṣṭhā-yoga (Holding Ultimate Yoga), because the practice is complete and accomplished, it is called ultimate. Fourth, Dhāraṇī-krama-yoga (Holding Gradual Yoga).

Explain the previous meaning again. Because of the order of the categories, it is called gradual. All are called Dhāraṇī, which means upholding. There are three meanings here: First, using the cause to uphold the effect. Second, Jingyun (an explanation), upholding the self-nature. Jiyun (Kuei-chi's explanation), being capable and competent is called Dhāraṇī. Those who have lineage have the ability to be capable and competent. Third, the former can uphold the latter, such as the first Yoga, and there are three holdings in the latter. First is gotra-dhāraṇī (lineage holding), upholding the aspiration, upholding the means of practice.

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持。發心持行方便持生佛果。測云。持有三義。謂以因持果。以總持別。以文持義。故名為持。總論合初有十八品。

種姓在初故云第一。若依梵本。初字在下。今順此方初字在上故云初持瑜伽乃至第一。問曰。前三種持明諸萬行。三處明何別。遂三週明耶。錄曰。如瑜伽釋家最勝子。釋初持明十二住。唯所行之行法。第二隨法明十三住。兼解如來住。明能行之法。第二究竟合十三住為其七地。七地者何。始從種姓乃至究竟。此時明學成滿。重明因果。雖三週明義。其意不同。就此地文總判為二。初結前生后二正解釋。泰云。依西國經本。初尊寫經人。將寫經時。或先歸依三寶。或先歸依大自在天。然舊翻此地。謬置經主歸依之頌。乃至漏結前生后及嗢拖喃。謬良深也。若論主先歸三世佛方造論者。應在論初五識身地前歸依之語。又準梵本。諸地之初並有結前生后及以總頌。何于地不例於前闕無此耶。是知乃是經主歸三世諸佛。非論主也。就正釋中。先解前三瑜伽二十七品。即是解釋三持十法。三解第四瑜伽。即序二十七品前後次第。此第四持舊論無文。前中復三。初舉十法略標網要。第二依問廣辨。第三釋已總結。前中先舉一頌列十法名。二長行屬當。有十法具攝大乘菩薩道及果等者。依梵本語。遠絕繼達磨

【現代漢語翻譯】 現代漢語譯本： 持。發心持行方便持生佛果。測云：『持有三義，謂以因持果，以總持別，以文持義，故名為持。』總論合初有十八品。

種姓在初故云第一。若依梵本，『初』字在下。今順此方『初』字在上，故云初持瑜伽乃至第一。問曰：『前三種持明諸萬行，三處明何別？遂三週明耶？』錄曰：『如瑜伽釋家最勝子，釋初持明十二住，唯所行之行法；第二隨法明十三住，兼解如來住，明能行之法；第二究竟合十三住為其七地。』七地者何？始從種姓乃至究竟。此時明學成滿，重明因果。雖三週明義，其意不同。就此地文總判為二：初結前生后，二正解釋。泰云：『依西國經本，初尊寫經人，將寫經時，或先歸依三寶，或先歸依大自在天（Maheśvara）。然舊翻此地，謬置經主歸依之頌，乃至漏結前生后及嗢拖喃（udāna）。謬良深也。』若論主先歸三世佛方造論者，應在論初五識身地前歸依之語。又準梵本，諸地之初並有結前生后及以總頌。何于地不例於前闕無此耶？是知乃是經主歸三世諸佛，非論主也。就正釋中，先解前三瑜伽二十七品，即是解釋三持十法。三解第四瑜伽，即序二十七品前後次第。此第四持舊論無文。前中復三：初舉十法略標網要，第二依問廣辨，第三釋已總結。前中先舉一頌列十法名，二長行屬當。有十法具攝大乘菩薩道及果等者。依梵本語，遠絕繼達磨（Dharma）。

【English Translation】 English version: Holding. Generating the mind of enlightenment, holding practice, holding skillful means, holding the production of Buddhahood. It is said: 'Holding has three meanings: using cause to hold effect, using the general to hold the specific, using text to hold meaning, therefore it is called holding.' The general treatise combines the first eighteen chapters.

Because the lineage is first, it is called the first. According to the Sanskrit version, the word 'first' is at the bottom. Now, following the custom here, the word 'first' is at the top, so it is called the first holding yoga and so on. Question: 'What is the difference between the three kinds of holding-wisdom and the myriad practices in the three places? Why are they explained in three cycles?' It is recorded: 'Like the most excellent son of the Yoga commentator, explaining the twelve abodes of the first holding-wisdom, only the practices that are performed; the second, following the Dharma, explains the thirteen abodes, also explaining the abode of the Tathagata, explaining the Dharma that can be practiced; the second ultimately combines the thirteen abodes into the seven grounds.' What are the seven grounds? Starting from lineage to ultimate attainment. At this time, it is clear that learning is complete and the cause and effect are explained again. Although the meaning is explained in three cycles, the meaning is different. Judging this text in general, it is divided into two: first, connecting the previous and generating the next; second, explaining correctly. It is said: 'According to the Western country's scripture version, the first venerable scripture writer, when copying the scriptures, either first takes refuge in the Three Jewels or first takes refuge in Maheśvara (大自在天). However, the old translation of this ground mistakenly placed the hymn of taking refuge by the scripture master, even omitting the connection of the previous and generating the next and the udāna (嗢拖喃). The mistake is very profound.' If the treatise master first takes refuge in the Buddhas of the three times before creating the treatise, the words of taking refuge should be before the ground of the five consciousnesses at the beginning of the treatise. Also, according to the Sanskrit version, at the beginning of each ground, there is a connection of the previous and generating the next and a general summary. Why is this not the case for this ground, lacking this compared to the previous? It is known that it is the scripture master who takes refuge in the Buddhas of the three times, not the treatise master. In the correct explanation, first explain the twenty-seven chapters of the first three yogas, which is to explain the three holdings and ten dharmas. The third explanation of the fourth yoga is to preface the order of the twenty-seven chapters. This fourth holding has no text in the old treatise. In the previous, there are three again: first, listing the ten dharmas to briefly mark the outline; second, explaining widely according to the questions; third, summarizing after the explanation. In the previous, first list the names of the ten dharmas in a verse, and the second long passage belongs to it. There are ten dharmas that fully encompass the Mahayana Bodhisattva path and its fruits. According to the Sanskrit language, it is far from continuing the Dharma (達磨).

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。唐云有十法。薩破羅及果薩埵(有情)末伽(道)菩提(覺)摩訶(大)般那(乘)僧伽羅訶(攝)三試刺且羯(能具)然今隨此語。顯此十法具收大乘因果法盡。云具攝大乘。大乘是何。謂道及果。舊滿薩破羅。故不說及果。解中還有。又約梵本有七轉聲。有十法具攝初轉聲。便是能攝大乘菩薩道及道果。第六聲故是所攝。然舊翻譯家不解轉聲。故大乘為能攝。十法為所攝。此亦訛也。次列十法。一持。即三種持。二相。即菩薩五相。三分。梵云持仡。又此云品。又分或翼。三十七法中亦有此名。故亦翻為分。又譯為品。舊翻名翼訛也。此中不說多翼之義。但明菩薩在家出家二品不同。故舊名品。若爾題品名時即名品品。有此相妨。故云分也。四梵云何地(增上)阿世邪(意樂)總名增上意樂(即十五意樂)梵云質多此云凈心。梵本十法中亦無此語。五住。即十三住。六生。即菩薩五生化物。七攝受。梵云何如迦羅訶梵十法中亦無此名。八地。即六地。九行。即菩薩四種行。十建立。梵云缽剌底風侘。建立如來百四十德故。又云毗波薩地。此雲安立。梵本中無如是。十法隨義分別有六門。一者總別。舊云初持是總。餘九是別。今三藏云。此論以十法為體。十法中攝法盡者名之為總。攝不盡者名之為別。住及與地遍

【現代漢語翻譯】 唐朝的論述中有十法。薩破羅（一切智智）及果，薩埵（有情），末伽（道），菩提（覺），摩訶（大），般那（乘），僧伽羅訶（攝），三試刺且羯（能具）。現在根據這些話語，表明這十法完全收攝了大乘的因果之法。說'具攝大乘'，那麼大乘是什麼呢？指的是道和果。舊譯本只說'滿薩破羅'，所以沒有提及果。但在解釋中還有提及。另外，根據梵文字有七種變聲，這十法完全收攝了第一變聲，便是能收攝大乘菩薩道及道果。因為是第六變聲，所以是被收攝的。然而舊時的翻譯家不理解變聲，所以認為大乘是能收攝的，十法是被收攝的，這也是錯誤的。接下來列出十法：一、持，即三種持。二、相，即菩薩五相。三、分，梵語是'持仡'，這裡的意思是'品'，又可以理解為'分'或'翼'。三十七法中也有這個名稱，所以也翻譯為'分'，又翻譯為'品'。舊譯本翻譯為'翼'是錯誤的，這裡不是說多翼的意思，只是說明菩薩在家和出家兩種品類不同，所以舊譯本稱為'品'。如果這樣，那麼題品名的時候就成了'品品'，這樣就互相妨礙了，所以說是'分'。四、梵語是'何地'（增上）'阿世邪'（意樂），總稱為增上意樂（即十五意樂）。梵語'質多'，這裡的意思是凈心。梵文字的十法中也沒有這句話。五、住，即十三住。六、生，即菩薩五生化物。七、攝受，梵語是'何如迦羅訶'，梵文字的十法中也沒有這個名稱。八、地，即六地。九、行，即菩薩四種行。十、建立，梵語是'缽剌底風侘'，建立如來一百四十德的緣故。又說'毗波薩地'，這裡的意思是安立。梵文字中沒有這些。這十法根據意義可以分為六個方面。一、總別。舊譯本認為最初的'持'是總，其餘九個是別。現在三藏法師說，這部論以十法為本體，十法中能完全收攝所有法的是總，不能完全收攝的是別。'住'和'地'是普遍的。 現代漢語譯本：唐朝的論述中有十法：薩破羅（一切智智）及果，薩埵（有情），末伽（道），菩提（覺），摩訶（大），般那（乘），僧伽羅訶（攝），三試刺且羯（能具）。現在根據這些話語，表明這十法完全收攝了大乘的因果之法。說'具攝大乘'，那麼大乘是什麼呢？指的是道和果。舊譯本只說'滿薩破羅'，所以沒有提及果。但在解釋中還有提及。另外，根據梵文字有七種變聲，這十法完全收攝了第一變聲，便是能收攝大乘菩薩道及道果。因為是第六變聲，所以是被收攝的。然而舊時的翻譯家不理解變聲，所以認為大乘是能收攝的，十法是被收攝的，這也是錯誤的。接下來列出十法：一、持，即三種持。二、相，即菩薩五相。三、分，梵語是'持仡'，這裡的意思是'品'，又可以理解為'分'或'翼'。三十七法中也有這個名稱，所以也翻譯為'分'，又翻譯為'品'。舊譯本翻譯為'翼'是錯誤的，這裡不是說多翼的意思，只是說明菩薩在家和出家兩種品類不同，所以舊譯本稱為'品'。如果這樣，那麼題品名的時候就成了'品品'，這樣就互相妨礙了，所以說是'分'。四、梵語是'何地'（增上）'阿世邪'（意樂），總稱為增上意樂（即十五意樂）。梵語'質多'，這裡的意思是凈心。梵文字的十法中也沒有這句話。五、住，即十三住。六、生，即菩薩五生化物。七、攝受，梵語是'何如迦羅訶'，梵文字的十法中也沒有這個名稱。八、地，即六地。九、行，即菩薩四種行。十、建立，梵語是'缽剌底風侘'，建立如來一百四十德的緣故。又說'毗波薩地'，這裡的意思是安立。梵文字中沒有這些。這十法根據意義可以分為六個方面。一、總別。舊譯本認為最初的'持'是總，其餘九個是別。現在三藏法師說，這部論以十法為本體，十法中能完全收攝所有法的是總，不能完全收攝的是別。'住'和'地'是普遍的。

【English Translation】 The Tang dynasty's discourse has ten dharmas. Sāpra (Sarvajñatājñāna - all-knowing wisdom) and fruit, Sattva (sentient being), Mārga (path), Bodhi (awakening), Mahā (great), Yāna (vehicle), Saṃgraha (collection), Tri-śikṣā-kṛtya (able to accomplish). Now, according to these words, it is shown that these ten dharmas completely encompass the cause and effect dharmas of the Mahāyāna. It is said 'completely encompasses the Mahāyāna', then what is the Mahāyāna? It refers to the path and the fruit. The old translation only said 'full Sāpra', so it did not mention the fruit. But it is still mentioned in the explanation. In addition, according to the Sanskrit text, there are seven inflections. These ten dharmas completely encompass the first inflection, which is able to encompass the Mahāyāna Bodhisattva path and the fruit of the path. Because it is the sixth inflection, it is what is encompassed. However, the old translators did not understand inflections, so they thought that the Mahāyāna was what encompasses, and the ten dharmas were what is encompassed, which is also wrong. Next, the ten dharmas are listed: 1. Holding, which is the three holdings. 2. Characteristics, which are the five characteristics of a Bodhisattva. 3. Division, the Sanskrit word is 'Dhṛti-ga', which here means 'category', and can also be understood as 'division' or 'wing'. This name also exists in the thirty-seven dharmas, so it is also translated as 'division', and also translated as 'category'. The old translation of 'wing' is wrong. It does not mean multiple wings here, but only explains that the two categories of Bodhisattvas, householders and renunciants, are different, so the old translation is called 'category'. If so, then when naming the category, it becomes 'category category', which hinders each other, so it is called 'division'. 4. The Sanskrit words are 'Kadhi' (Adhipati - increase) 'Āśaya' (intention), collectively called Adhipati-āśaya (i.e., the fifteen intentions). The Sanskrit word 'Citta', here means pure mind. This sentence is also not in the ten dharmas of the Sanskrit text. 5. Abiding, which is the thirteen abidings. 6. Birth, which is the Bodhisattva's five births transforming beings. 7. Reception, the Sanskrit word is 'Yathā-kāraha', this name is also not in the ten dharmas of the Sanskrit text. 8. Ground, which is the six grounds. 9. Practice, which is the Bodhisattva's four kinds of practice. 10. Establishment, the Sanskrit word is 'Prati-sthambha', because it establishes the Tathāgata's one hundred and forty virtues. It is also said 'Vipaśyati', which here means establishment. These are not in the Sanskrit text. These ten dharmas can be divided into six aspects according to their meaning. 1. General and specific. The old translation thought that the initial 'holding' was general, and the remaining nine were specific. Now the Tripitaka master says that this treatise takes the ten dharmas as its essence, and what can completely encompass all dharmas in the ten dharmas is general, and what cannot completely encompass is specific. 'Abiding' and 'ground' are universal. English version: The Tang dynasty's discourse has ten dharmas: Sāpra (Sarvajñatājñāna - all-knowing wisdom) and fruit, Sattva (sentient being), Mārga (path), Bodhi (awakening), Mahā (great), Yāna (vehicle), Saṃgraha (collection), Tri-śikṣā-kṛtya (able to accomplish). Now, according to these words, it is shown that these ten dharmas completely encompass the cause and effect dharmas of the Mahāyāna. It is said 'completely encompasses the Mahāyāna', then what is the Mahāyāna? It refers to the path and the fruit. The old translation only said 'full Sāpra', so it did not mention the fruit. But it is still mentioned in the explanation. In addition, according to the Sanskrit text, there are seven inflections. These ten dharmas completely encompass the first inflection, which is able to encompass the Mahāyāna Bodhisattva path and the fruit of the path. Because it is the sixth inflection, it is what is encompassed. However, the old translators did not understand inflections, so they thought that the Mahāyāna was what encompasses, and the ten dharmas were what is encompassed, which is also wrong. Next, the ten dharmas are listed: 1. Holding, which is the three holdings. 2. Characteristics, which are the five characteristics of a Bodhisattva. 3. Division, the Sanskrit word is 'Dhṛti-ga', which here means 'category', and can also be understood as 'division' or 'wing'. This name also exists in the thirty-seven dharmas, so it is also translated as 'division', and also translated as 'category'. The old translation of 'wing' is wrong. It does not mean multiple wings here, but only explains that the two categories of Bodhisattvas, householders and renunciants, are different, so the old translation is called 'category'. If so, then when naming the category, it becomes 'category category', which hinders each other, so it is called 'division'. 4. The Sanskrit words are 'Kadhi' (Adhipati - increase) 'Āśaya' (intention), collectively called Adhipati-āśaya (i.e., the fifteen intentions). The Sanskrit word 'Citta', here means pure mind. This sentence is also not in the ten dharmas of the Sanskrit text. 5. Abiding, which is the thirteen abidings. 6. Birth, which is the Bodhisattva's five births transforming beings. 7. Reception, the Sanskrit word is 'Yathā-kāraha', this name is also not in the ten dharmas of the Sanskrit text. 8. Ground, which is the six grounds. 9. Practice, which is the Bodhisattva's four kinds of practice. 10. Establishment, the Sanskrit word is 'Prati-sthambha', because it establishes the Tathāgata's one hundred and forty virtues. It is also said 'Vipaśyati', which here means establishment. These are not in the Sanskrit text. These ten dharmas can be divided into six aspects according to their meaning. 1. General and specific. The old translation thought that the initial 'holding' was general, and the remaining nine were specific. Now the Tripitaka master says that this treatise takes the ten dharmas as its essence, and what can completely encompass all dharmas in the ten dharmas is general, and what cannot completely encompass is specific. 'Abiding' and 'ground' are universal.

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攝因果故名總。余之八種不遍因果故名為別。二者因果分別。舊人義章種種解釋。今解。初持一種唯因非果。第十一種唯果非因。住之與地。通因及果。余之六種。若據文相說唯因非果。就實而言皆通因果。三者行位差別分別者。持住地建立此四是位。餘六是行。若通而言之。皆通行位。四者自利利他。舊云初五是自利。次三是利他。后二是自他利。若通而言之。修十法皆名自利。十種益物皆名利他。今依下論文相。初五是自利。次三通自他。后二唯利他。五者自分勝進。古解云。前八自分。后二勝進。若通十法成就皆是自分。仰習皆是勝進。今解不然。論文無相貌。初一種姓唯自分。餘九是通自分勝進。望前為勝進望后為自分。六者三持分別。三持有二種。一初次畢竟三持者。依新論具有四持。今且除第四次第持。就實為論。此三種持通含十法。然十中初十八品修行力劣。起字之初名為初持。隨法瑜伽以去。相等四品。造修功強。行用漸勝。名為次持。究竟瑜伽已去。生等五品。修行漸滿。得果漸近。名究竟持。遠法師亦當此釋。二種姓發心及加行三持分別。初一持法。義當種姓。次相等四義。當發心。後生等五義。當加行持。若就通論。則十法皆通三持。如種姓內住持之義。說名為持。表彰之義即名為相。趣向之

【現代漢語翻譯】 現代漢語譯本 因為包含因果關係，所以稱為『總』（總持）。其餘八種不完全包含因果關係，所以稱為『別』（別持）。這兩種持在因果關係上有所區別。舊時的義章對此有各種解釋，現在解釋如下： 第一種，『持』（總持），唯是因而非果。第十一種，『地』（究竟瑜伽地），唯是果而非因。『住』（安住瑜伽住）與『地』（究竟瑜伽地），貫通因與果。其餘六種，如果按照字面意思來說，唯是因而非果；但就實際而言，都貫通因與果。 第三，在修行位次上的差別：『持』（總持）、『住』（安住瑜伽住）、『地』（究竟瑜伽地）建立這四種是位（果位），其餘六種是行（因行）。如果從普遍意義上來說，都貫通行位。 第四，自利與利他：舊說認為前五種是自利，中間三種是利他，后兩種是自他兩利。如果從普遍意義上來說，修習十種法都可稱為自利，用十種法利益眾生都可稱為利他。現在依照下面的論文的字面意思，前五種是自利，中間三種貫通自利和他利，后兩種唯有利他。 第五，自分（本分）與勝進（殊勝增進）：古時的解釋說，前八種是自分，后兩種是勝進。如果說十種法成就都是自分，仰仗學習都是勝進，現在的解釋不是這樣。論文中沒有這樣的相貌。第一種『種姓』（種姓瑜伽），唯是自分，其餘九種是貫通自分和勝進的。相對於前者是勝進，相對於後者是自分。 第六，三種持的分別：三種持有兩種，一是初持、次持、畢竟持。依照《瑜伽師地論》，具有四種持，現在暫且除去第四種次第持。就實際情況來說，這三種持貫通包含十種法。然而，十種法中，最初十八品修行力量薄弱，在『起』字之初稱為初持。隨法瑜伽以後，『相等』四品，造修功力強勁，行用逐漸殊勝，稱為次持。究竟瑜伽以後，『生等』五品，修行逐漸圓滿，得果逐漸接近，稱為究竟持。遠法師也是這樣解釋的。 二是種姓、發心及加行三種持的分別。第一種持法，意義相當於種姓。其次，『相等』四品的意義，相當於發心。最後，『生等』五品的意義，相當於加行持。如果從普遍意義上來說，那麼十種法都貫通三種持。例如，在種姓內安住持守的意義，稱為『持』。表彰的意義就稱為『相』。趣向的意義

【English Translation】 English version It is called 'General' (Sarva-dhāraṇī) because it encompasses cause and effect. The remaining eight are called 'Specific' (Viśeṣa-dhāraṇī) because they do not fully encompass cause and effect. These two Dhāraṇīs differ in terms of cause and effect. The old commentaries have various explanations for this; now, the explanation is as follows: The first, 'Dhāraṇī' (Sarva-dhāraṇī), is only cause and not effect. The eleventh, 'Ground' (Atyanta-yoga-bhūmi), is only effect and not cause. 'Abiding' (Āśraya-yoga-sthiti) and 'Ground' (Atyanta-yoga-bhūmi) encompass both cause and effect. The remaining six, according to the literal meaning, are only cause and not effect; but in reality, they all encompass both cause and effect. Third, the difference in stages of practice: 'Dhāraṇī' (Sarva-dhāraṇī), 'Abiding' (Āśraya-yoga-sthiti), and 'Ground' (Atyanta-yoga-bhūmi) establish these four as stages (fruition), and the remaining six are practices (causal actions). Generally speaking, all encompass both stages of practice and fruition. Fourth, self-benefit and benefiting others: The old saying is that the first five are for self-benefit, the middle three are for benefiting others, and the last two are for benefiting both self and others. Generally speaking, cultivating the ten dharmas can be called self-benefit, and using the ten dharmas to benefit beings can be called benefiting others. Now, according to the literal meaning of the following treatise, the first five are for self-benefit, the middle three encompass both self-benefit and benefiting others, and the last two are only for benefiting others. Fifth, self-portion (svabhāga) and surpassing progress (viśeṣagati): The ancient explanation says that the first eight are self-portion, and the last two are surpassing progress. If the accomplishment of the ten dharmas is all self-portion, and relying on learning is all surpassing progress, the current explanation is not like this. There is no such appearance in the treatise. The first, 'Lineage' (Gotra-yoga), is only self-portion, and the remaining nine encompass both self-portion and surpassing progress. Relative to the former, it is surpassing progress; relative to the latter, it is self-portion. Sixth, the distinction of the three holdings: There are two types of three holdings, one is the initial holding, the subsequent holding, and the ultimate holding. According to the Yogācārabhūmi-śāstra, there are four holdings; now, let's temporarily remove the fourth, sequential holding. In reality, these three holdings encompass the ten dharmas. However, among the ten dharmas, the first eighteen sections have weak practice power, and at the beginning of the word 'arising', it is called the initial holding. After Anusāra-yoga, the four sections of 'equality, etc.', the power of creation and cultivation is strong, and the application gradually becomes superior, called the subsequent holding. After Atyanta-yoga, the five sections of 'birth, etc.', the practice gradually becomes complete, and the attainment of fruit is gradually approaching, called the ultimate holding. Master Yuan also explained it this way. The second is the distinction of the three holdings of lineage, aspiration, and application. The first holding of dharma is equivalent to lineage. Secondly, the meaning of the four sections of 'equality, etc.' is equivalent to aspiration. Finally, the meaning of the five sections of 'birth, etc.' is equivalent to application holding. Generally speaking, the ten dharmas all encompass the three holdings. For example, the meaning of abiding and upholding within the lineage is called 'holding'. The meaning of manifesting is called 'aspect'. The meaning of approaching

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義即此翼法。分證離染。即名凈心。就德成位。亦即是住。托報隨物說名為生。攝化眾生即是攝法。利物位成說之為地。勝修上進說名為行。隨文覺實名為安立。種姓既然。發心方便類釋皆爾。上來已解總標綱要。自下第二依門廣辨。文有三別。初解第一持義。于中廣開為十八品。是初瑜伽。次解相分增上意樂及住四法即為四品。是其第二隨法瑜伽。次解生攝地行建立則為五品。是其第三究竟瑜伽。此三瑜伽即是初持次持及畢竟持。第四瑜伽更無別法。問此持中何故初得持名。於此持中明三持故。一者種姓。二者堪任。三者菩提分法。三義名持。廣釋如此。故得持名。然此三持略以三門分別。一辨體。謂初種姓持二種姓為體。發心持以大愿為體。愿是希求。則取勝解欲信及思並有希求。而攝論云后四波羅蜜是后智者。約智引導總判是智。豈無別體。如說前六度是無分別智攝。豈可無別施戒等體。菩提分別法持以六度三十七菩提分法為體。二辨名。得有通有別。通名云三持者。三是數名持是義名。持有三義。如上釋。別名者。二種姓為種姓。乃至以菩提分法為第三持。是故皆以當體得名。或可皆從義用得名。三明位地差別(測云)有二義。一克實為論。十信已前唯有種姓。十信已去乃至金剛皆具三種持。二寄位論三。西

【現代漢語翻譯】 現代漢語譯本 『義』指的是這種翼法（Yifa，指菩薩的修行方法）。通過證悟而脫離煩惱，就叫做『凈心』。從功德圓滿的角度成就果位，也就是『住』。依託于應化之身，隨順眾生的根器而說法，就叫做『生』。攝受教化眾生，就是『攝法』。利益眾生，果位成就，就叫做『地』。殊勝的修行，不斷向上精進，就叫做『行』。隨順經文而覺悟實相，就叫做『安立』。種姓（Zhongxing，指眾生的根性）是這樣，發菩提心的方法和譬喻也都是這樣。上面已經解釋了總體的綱要，下面第二部分將依據不同的方面廣泛地辨析。文義上有三種區別。首先解釋第一種『持義』，其中廣泛地展開為十八品，這是初瑜伽（Chuyuqie，初步的修行）。其次解釋相分、增上意樂以及住四法，共四品，這是第二種隨法瑜伽（Suifayuqie，隨順佛法的修行）。再次解釋生、攝、地、行、建立，共五品，這是第三種究竟瑜伽（Jiujingyuqie，究竟的修行）。這三種瑜伽就是初持、次持和畢竟持。第四瑜伽沒有其他的法。問：為什麼這種『持』最初得到『持』這個名稱？因為在這種『持』中闡明了三種『持』：一是種姓持（Zhongxingchi，根性之持），二是堪任持（Kanrenchi，堪能之持），三是菩提分法持（Pitifenfachi，菩提分法之持）。這三種意義稱為『持』。廣泛地解釋就是這樣，所以得到『持』這個名稱。然而這三種『持』可以略微用三個方面來分別：一是辨別體性，所謂的初種姓持以二種姓為體。發心持以大愿為體。愿是希求，那麼就選取勝解、欲、信以及思，都帶有希求。而《攝大乘論》（She Dachenglun）說后四波羅蜜（Boluomi，指佈施、持戒、忍辱、精進、禪定、智慧）是后智者，從智慧引導的角度總體判斷是智慧。難道沒有別的體性嗎？就像說前六度是無分別智所攝，難道可以沒有佈施、持戒等的體性嗎？菩提分別法持以六度（Liudu，指佈施、持戒、忍辱、精進、禪定、智慧）和三十七菩提分法（Sanshiqipitifenfa，三十七道品）為體。二是辨別名稱，有通名和別名。通名說『三持』，『三』是數名，『持』是義名。『持』有三種意義，如上面解釋的。別名是，二種姓稱為種姓持，乃至以菩提分法為第三持。因此都以當體得到名稱。或者都可以從義用得到名稱。三是闡明位地的差別（測云）：有兩種意義。一是確實地來說，十信位（Shixinwei，佛教修行果位）之前只有種姓持，十信位之後乃至金剛位都具備三種持。二是寄託于位來論述三種持。

【English Translation】 English version 'Yi' refers to this Yifa (翼法, wing-dharma, referring to the practice methods of Bodhisattvas). To be free from afflictions through realization is called 'purified mind'. Achieving a state from the perspective of accomplished merits is also 'abiding'. Relying on the manifested body and speaking according to the capacities of sentient beings is called 'birth'. Embracing and transforming sentient beings is 'embracing the Dharma'. Benefiting sentient beings and accomplishing the fruition is called 'ground'. Superior practice and continuous advancement are called 'conduct'. Awakening to reality by following the scriptures is called 'establishment'. The Zhongxing (種姓, lineage, referring to the inherent nature of sentient beings) is like this, and so are the methods and metaphors for generating Bodhicitta (菩提心, the aspiration for enlightenment). The overall outline has been explained above. The second part will extensively analyze based on different aspects. There are three distinctions in the meaning of the text. First, explain the first 'holding meaning', which is widely unfolded into eighteen chapters. This is the initial Yoga (瑜伽, practice). Second, explain the appearance aspect, the increased intention, and the four dharmas of abiding, totaling four chapters. This is the second following-dharma Yoga. Third, explain birth, embrace, ground, conduct, and establishment, totaling five chapters. This is the third ultimate Yoga. These three Yogas are the initial holding, the subsequent holding, and the ultimate holding. The fourth Yoga has no other dharmas. Question: Why is this 'holding' initially given the name 'holding'? Because this 'holding' clarifies three types of 'holding': first, Zhongxingchi (種姓持, lineage-holding), second, Kanrenchi (堪任持, capacity-holding), and third, Pitifenfachi (菩提分法持, Bodhi-part-dharma-holding). These three meanings are called 'holding'. The extensive explanation is like this, so it is given the name 'holding'. However, these three 'holdings' can be briefly distinguished in three aspects: first, distinguishing the essence, the initial Zhongxingchi takes the two Zhongxing as its essence. The aspiration-generating holding takes the great vow as its essence. A vow is a desire, so it selects superior understanding, desire, faith, and thought, all of which carry desire. However, the She Dachenglun (攝大乘論, Compendium of the Mahayana) says that the latter four Paramitas (波羅蜜, perfections, referring to generosity, discipline, patience, diligence, meditation, and wisdom) are later wise ones, and the overall judgment from the perspective of wisdom guidance is wisdom. Is there no other essence? Just as it is said that the former six perfections are embraced by non-discriminating wisdom, can there be no essence of generosity, discipline, etc.? The Bodhi-part-dharma-holding takes the six perfections (Liudu, 六度, referring to generosity, discipline, patience, diligence, meditation, and wisdom) and the thirty-seven Bodhi-part-dharmas (Sanshiqipitifenfa, 三十七菩提分法, thirty-seven factors of enlightenment) as its essence. Second, distinguishing the names, there are general names and specific names. The general name says 'three holdings', 'three' is a numerical name, and 'holding' is a meaning name. 'Holding' has three meanings, as explained above. The specific names are that the two Zhongxing are called Zhongxingchi, and so on, with the Bodhi-part-dharmas as the third holding. Therefore, they all obtain their names from their own essence. Or they can all obtain their names from their meaning and function. Third, clarifying the differences in positions and stages (as measured): there are two meanings. First, to speak truthfully, before the ten faith positions (Shixinwei, 十信位, positions in Buddhist practice), there is only Zhongxingchi, and after the ten faith positions up to the Vajra position, all three holdings are possessed. Second, to discuss the three holdings by entrusting them to positions.

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國三說不同。一解十信已前名為種姓持。十信為發心持。十解以去為菩提分法持。第二云從無始來乃至十信為種姓持。所以爾者。性習二種為種姓持故。十解已上乃至迴向為發心持。初地以上乃至金剛為菩提分法持。第三云分三劫即為三持。謂十信已上初僧祇為初持。初地已上乃至七地為第二持。八地以上第三僧祇為第三持。基云。西方有二。一說。種姓持如護月菩薩取無始法爾種即十信前。發心持即十信已去所有發心。菩提分法持即十住已去所行之法。護法菩薩義勢同之。勝軍論師義中少別。別別者何。謂種姓持即無始來有所知障性可斷邊義說為種姓。即義可斷處有無漏種也。發心持取十信時有漏聞思慧等。菩提分法義同於前。又有別異說。種姓持即法爾種謂十信前。二發心持即十信已去。三菩提分法持即十解已去。又說。種姓持謂十信心。二發菩提心持謂十解位。菩提分法持謂十行位。雖有此釋。未有逗留。典詰不馮。如何依據。又種姓持謂法爾種姓。發心持十信前十力萬劫初發心亦得。取初地真發菩提心亦得。此中若總科判初瑜伽。又初十七品正解菩薩地相。末後一品舉受持功德勸人修學。不爾。直判初瑜伽中有其三持。解此三持。文則有二。初略辨三持。第二云何種姓已下廣辨。前中雲何名持等者。此略問答

【現代漢語翻譯】 現代漢語譯本 關於三種『持』（Dharani）的不同說法： 第一種說法認為，十信（Ten Faiths）位之前稱為種姓持（Gotra Dharani，血統陀羅尼，指與生俱來的佛性），十信位為發心持（Adhimukti-caryā-bhūmi Dharani，發心陀羅尼，指發起菩提心），十解（Ten Understandings）位之後為菩提分法持（Bodhipakṣa-dharma Dharani，菩提分法陀羅尼，指修習菩提分法）。 第二種說法認為，從無始以來乃至十信位為種姓持。之所以這樣說，是因為『性』（本性）和『習』（習性）兩種都屬於種姓持的範疇。十解位以上乃至迴向（Dedication）位為發心持。初地（First Bhumi）以上乃至金剛（Vajra）位為菩提分法持。 第三種說法認為，將三個阿僧祇劫（Asankhyeya-kalpa）分為三種『持』。即十信位以上，第一個阿僧祇劫為初持。初地以上乃至七地（Seventh Bhumi）為第二持。八地（Eighth Bhumi）以上，第三個阿僧祇劫為第三持。 窺基（Kuiji）說，西方有兩種說法。一種說法是，種姓持如同護月菩薩（Candraprabha Bodhisattva）所取的無始法爾種（Anādi-svabhāva-siddha-gotra，無始以來的自然種性），即十信位之前。發心持即十信位之後的所有發心。菩提分法持即十住（Ten Abodes）位之後所修行的法。 護法菩薩（Dharmapala Bodhisattva）的意義和這種說法相同。勝軍論師（Jitasena）的意義略有不同。不同之處在於，種姓持是指從無始以來，對所知障（Jnana-avarana）的『性』（本性）可斷邊（可斷除的方面）的認識，這被稱為種姓。即在可斷除之處存在無漏種（Anasrava-bija，無漏種子）。發心持取十信位時的有漏聞思慧（Sravana-cintana-maya-prajna，聽聞和思惟所產生的智慧）等。菩提分法持的意義與前相同。 還有一種不同的說法是，種姓持即法爾種（自然種性），指十信位之前。二，發心持即十信位之後。三，菩提分法持即十解位之後。又有人說，種姓持指十信心（Ten Faiths）。二，發菩提心持指十解位。菩提分法持指十行（Ten Practices）位。雖然有這些解釋，但沒有停留，典故詰問沒有依據。如何依據呢？ 又，種姓持指法爾種姓（自然種性）。發心持，十信位之前的十力（Ten Powers）萬劫（Myriad Kalpas）初發心也可以，取初地（First Bhumi）真發菩提心也可以。這裡如果總的科判初瑜伽（Adiyoga），那麼最初的十七品（Seventeen Sections）正是解釋菩薩地相（Bodhisattva-bhumi-lakshana）。最後一品（Final Section）舉出受持功德（Adana-dharana-guna）勸人修學。否則，直接判斷初瑜伽中有這三種『持』。解釋這三種『持』，文則分為兩部分。最初略辨三種『持』。第二，『云何種姓』（如何是種姓）以下廣辨。前面『云何名持』（如何名為『持』）等，這是簡略的問答。

【English Translation】 English version Different explanations of the Three 'Dharanis' (Holdings): The first explanation states that the stage before the Ten Faiths (Ten Faiths) is called Gotra Dharani (Lineage Dharani, referring to the innate Buddha-nature), the Ten Faiths stage is Adhimukti-caryā-bhūmi Dharani (Aspiration Dharani, referring to the arising of Bodhicitta), and after the Ten Understandings (Ten Understandings) stage is Bodhipakṣa-dharma Dharani (Factors of Enlightenment Dharani, referring to the practice of the factors of enlightenment). The second explanation states that from beginningless time up to the Ten Faiths stage is Gotra Dharani. The reason for this is that both 'nature' (inherent nature) and 'habit' (habitual tendencies) belong to the category of Gotra Dharani. From the Ten Understandings stage up to the Dedication (Dedication) stage is Adhimukti-caryā-bhūmi Dharani. From the First Bhumi (First Bhumi) stage up to the Vajra (Vajra) stage is Bodhipakṣa-dharma Dharani. The third explanation states that the three Asankhyeya-kalpas (Asankhyeya-kalpa) are divided into three 'Dharanis'. That is, from the Ten Faiths stage upwards, the first Asankhyeya-kalpa is the first Dharani. From the First Bhumi stage up to the Seventh Bhumi (Seventh Bhumi) is the second Dharani. From the Eighth Bhumi (Eighth Bhumi) upwards, the third Asankhyeya-kalpa is the third Dharani. Kuiji said that there are two explanations in the West. One explanation is that Gotra Dharani is like the Anādi-svabhāva-siddha-gotra (naturally established lineage from beginningless time) taken by Candraprabha Bodhisattva (Candraprabha Bodhisattva), which is before the Ten Faiths stage. Adhimukti-caryā-bhūmi Dharani is all the aspirations after the Ten Faiths stage. Bodhipakṣa-dharma Dharani is the Dharma practiced after the Ten Abodes (Ten Abodes) stage. The meaning of Dharmapala Bodhisattva (Dharmapala Bodhisattva) is the same as this explanation. The meaning of Jitasena (Jitasena) is slightly different. The difference is that Gotra Dharani refers to the understanding from beginningless time of the 'nature' (inherent nature) of Jnana-avarana (cognitive obscurations) that can be severed (the aspects that can be severed), which is called Gotra. That is, there is Anasrava-bija (undefiled seed) in the place where it can be severed. Adhimukti-caryā-bhūmi Dharani takes the Sravana-cintana-maya-prajna (wisdom arising from hearing and thinking) etc. at the time of the Ten Faiths stage. The meaning of Bodhipakṣa-dharma Dharani is the same as before. Another different explanation is that Gotra Dharani is Svabhāva-siddha-gotra (naturally established lineage), referring to before the Ten Faiths stage. Second, Adhimukti-caryā-bhūmi Dharani is after the Ten Faiths stage. Third, Bodhipakṣa-dharma Dharani is after the Ten Understandings stage. Some people also say that Gotra Dharani refers to the Ten Faiths (Ten Faiths). Second, Adhimukti-caryā-bhūmi Dharani refers to the Ten Understandings stage. Bodhipakṣa-dharma Dharani refers to the Ten Practices (Ten Practices) stage. Although there are these explanations, there is no stopping, and the allusions and questions have no basis. How to rely on them? Also, Gotra Dharani refers to Svabhāva-siddha-gotra (naturally established lineage). Adhimukti-caryā-bhūmi Dharani, the initial arising of Bodhicitta in the Ten Powers (Ten Powers) and Myriad Kalpas (Myriad Kalpas) before the Ten Faiths stage is also possible, and taking the true arising of Bodhicitta in the First Bhumi (First Bhumi) is also possible. If the initial Adiyoga (Adiyoga) is generally classified here, then the first Seventeen Sections (Seventeen Sections) are precisely explaining the Bodhisattva-bhumi-lakshana (characteristics of the Bodhisattva grounds). The Final Section (Final Section) cites the Adana-dharana-guna (merits of receiving and upholding) to encourage people to cultivate and learn. Otherwise, directly judge that there are these three 'Dharanis' in the initial Adiyoga. To explain these three 'Dharanis', the text is divided into two parts. The first briefly distinguishes the three 'Dharanis'. Second, 'How is Gotra' (How is Lineage) below explains it extensively. In the front, 'How is it called Dharani' (How is it called 'Dharani') etc., this is a brief question and answer.

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出三持體。謂諸菩薩自乘種姓者。是種姓持。為簡二乘故云菩薩。菩薩之人亦有成就二乘種子。唯取大乘種子為種姓持故云自乘。最初發心者即是第二發心持。然雖知發心通於終始。今據勝說故云最初。言及以一切菩提分法者。即是第三行方便持。何以故下辨其持義。以諸菩薩自乘種姓為所依故為建立故有所堪能有大勢等者(景雲)明二種姓為依止等能得菩提。由為依止故能建立。由建立故有所堪能。由堪能故有大勢力。具如是等故得菩提。亦可有所堪任釋前依止。有大勢力釋前建立。(基云)今解此文且為二說。一者依止種姓故有堪任勢力得成就菩提。即以種姓有堪任勢力能建立大菩提。二者以自乘種姓為依止故有所堪任成正等覺。自乘種姓為能建立故有大勢力證大菩提。種姓為此二釋。下解發心菩提分法中亦為此二說。言以諸菩薩乃至為所圓滿大菩提持者。(景雲)若圓滿屬因即能圓滿。圓滿屬果即所圓滿。既言為所圓滿當知屬果。問曰。種姓等三。一種為持。何故種姓即懸持佛果。發心即持行方便。行方便持佛果耶。解云。此是影略。欲以種種文莊嚴于義則易解。如彼種姓懸持佛果。當知發心亦持佛果。發心既持次後行之方便。當知種姓亦持次後發心持也。行方便持持于佛果。義勢鄰接。不勞分別。問曰。一種

【現代漢語翻譯】 現代漢語譯本：

提出了三種『持』的本體。第一種是菩薩的自乘種姓（zì chéng zhǒng xìng）：指那些具有菩薩種姓的人。爲了區別於二乘（聲聞乘和緣覺乘），所以說是菩薩。菩薩中也有成就二乘種子的人，這裡只取大乘種子作為種姓『持』，所以說是『自乘』。最初發菩提心的人，就是第二種『發心持』。雖然知道發心貫穿始終，但現在根據殊勝之處來說，所以說是『最初』。說到『以及一切菩提分法』，就是第三種『行方便持』。為什麼呢？下面辨析其『持』的意義。因為諸菩薩以自乘種姓為所依，爲了建立，所以有所堪能，有大勢力等等。（景雲的解釋）說明兩種種姓是依止等等，能夠得到菩提。由於是依止，所以能夠建立。由於建立，所以有所堪能。由於堪能，所以有大勢力。具備這些，所以能得到菩提。也可以說『有所堪任』解釋前面的『依止』，『有大勢力』解釋前面的『建立』。（基云的解釋）現在解釋這段文字，暫且分為兩種說法。一種是，依止種姓，所以有堪任的勢力，得到成就菩提。就是以種姓有堪任的勢力，能夠建立大菩提。另一種是，以自乘種姓為依止，所以有所堪任，成就正等覺（zhèng děng jué）。自乘種姓是能夠建立的，所以有大勢力，證得大菩提。種姓是這兩種解釋。下面解釋發心菩提分法中，也是這兩種說法。說到『以諸菩薩乃至為所圓滿大菩提持』。（景雲的解釋）如果圓滿屬於因，就是能圓滿。圓滿屬於果，就是所圓滿。既然說是『為所圓滿』，應當知道是屬於果。有人問：種姓等三種，一種為『持』，為什麼種姓就懸持佛果，發心就『持』行方便，行方便『持』佛果呢？解釋說：這是省略了。想要用種種文字來莊嚴意義，就容易理解。如同那種姓懸持佛果，應當知道發心也『持』佛果。發心既然『持』，其次是行之方便，應當知道種姓也『持』其次的發心『持』。行方便『持』『持』于佛果，意義和勢頭鄰近連線，不用分別。有人問：一種 English version:

Three kinds of 'upholding' (持, chí) are presented. The first is the self-vehicle lineage (自乘種姓, zì chéng zhǒng xìng) of Bodhisattvas: referring to those who possess the Bodhisattva lineage. To distinguish them from the Two Vehicles (聲聞乘和緣覺乘, shēng wén chéng hé yuán jué chéng) (Śrāvakayāna and Pratyekabuddhayāna), they are called Bodhisattvas. Among Bodhisattvas, there are also those who achieve the seeds of the Two Vehicles, but here only the Mahāyāna seeds are taken as the lineage 'upholding,' so it is called 'self-vehicle.' The one who initially generates Bodhicitta (菩提心, pú tí xīn) is the second 'Bodhicitta-generation upholding.' Although it is known that Bodhicitta-generation pervades from beginning to end, it is now said to be 'initial' based on its superior aspect. When speaking of 'and all the factors of Bodhi (菩提, pú tí),' it is the third 'practice-expedient upholding.' Why is that? Below, the meaning of its 'upholding' is analyzed. Because the Bodhisattvas rely on their self-vehicle lineage, for the sake of establishment, they have the capacity, great power, and so on. (Jingyun's explanation) It explains that the two lineages are the reliance, etc., and can attain Bodhi. Because it is the reliance, it can establish. Because of the establishment, it has the capacity. Because of the capacity, it has great power. Possessing these, one can attain Bodhi. It can also be said that 'having the capacity' explains the preceding 'reliance,' and 'having great power' explains the preceding 'establishment.' (Ji's explanation) Now, this passage is explained in two ways. One is that relying on the lineage, one has the capacity and power to achieve Bodhi. That is, the lineage has the capacity and power to establish great Bodhi. The other is that relying on the self-vehicle lineage, one has the capacity to achieve perfect enlightenment (正等覺, zhèng děng jué). The self-vehicle lineage is capable of establishing, so it has great power to realize great Bodhi. The lineage has these two explanations. Below, the explanation of Bodhicitta-generation and the factors of Bodhi also has these two explanations. Speaking of 'with the Bodhisattvas, up to the upholding of the great Bodhi to be perfected.' (Jingyun's explanation) If perfection belongs to the cause, it is capable of perfecting. If perfection belongs to the result, it is to be perfected. Since it is said 'to be perfected,' it should be known that it belongs to the result. Someone asks: Among the three, lineage, etc., one is 'upholding,' why does the lineage suspend and uphold the Buddha-fruit, Bodhicitta-generation 'uphold' the practice-expedient, and the practice-expedient 'uphold' the Buddha-fruit? The explanation is: This is an ellipsis. If one wants to adorn the meaning with various words, it will be easy to understand. Just as that lineage suspends and upholds the Buddha-fruit, it should be known that Bodhicitta-generation also 'upholds' the Buddha-fruit. Since Bodhicitta-generation 'upholds,' the next is the expedient of practice, it should be known that the lineage also 'upholds' the next Bodhicitta-generation 'upholding.' The practice-expedient 'upholds' 'upholds' the Buddha-fruit, the meaning and momentum are close and connected, there is no need to distinguish. Someone asks: One kind

【English Translation】 Three kinds of 'upholding' are presented. The first is the self-vehicle lineage of Bodhisattvas: referring to those who possess the Bodhisattva lineage. To distinguish them from the Two Vehicles, they are called Bodhisattvas. Among Bodhisattvas, there are also those who achieve the seeds of the Two Vehicles, but here only the Mahāyāna seeds are taken as the lineage 'upholding,' so it is called 'self-vehicle.' The one who initially generates Bodhicitta is the second 'Bodhicitta-generation upholding.' Although it is known that Bodhicitta-generation pervades from beginning to end, it is now said to be 'initial' based on its superior aspect. When speaking of 'and all the factors of Bodhi,' it is the third 'practice-expedient upholding.' Why is that? Below, the meaning of its 'upholding' is analyzed. Because the Bodhisattvas rely on their self-vehicle lineage, for the sake of establishment, they have the capacity, great power, and so on. (Jingyun's explanation) It explains that the two lineages are the reliance, etc., and can attain Bodhi. Because it is the reliance, it can establish. Because of the establishment, it has the capacity. Because of the capacity, it has great power. Possessing these, one can attain Bodhi. It can also be said that 'having the capacity' explains the preceding 'reliance,' and 'having great power' explains the preceding 'establishment.' (Ji's explanation) Now, this passage is explained in two ways. One is that relying on the lineage, one has the capacity and power to achieve Bodhi. That is, the lineage has the capacity and power to establish great Bodhi. The other is that relying on the self-vehicle lineage, one has the capacity to achieve perfect enlightenment. The self-vehicle lineage is capable of establishing, so it has great power to realize great Bodhi. The lineage has these two explanations. Below, the explanation of Bodhicitta-generation and the factors of Bodhi also has these two explanations. Speaking of 'with the Bodhisattvas, up to the upholding of the great Bodhi to be perfected.' (Jingyun's explanation) If perfection belongs to the cause, it is capable of perfecting. If perfection belongs to the result, it is to be perfected. Since it is said 'to be perfected,' it should be known that it belongs to the result. Someone asks: Among the three, lineage, etc., one is 'upholding,' why does the lineage suspend and uphold the Buddha-fruit, Bodhicitta-generation 'uphold' the practice-expedient, and the practice-expedient 'uphold' the Buddha-fruit? The explanation is: This is an ellipsis. If one wants to adorn the meaning with various words, it will be easy to understand. Just as that lineage suspends and upholds the Buddha-fruit, it should be known that Bodhicitta-generation also 'upholds' the Buddha-fruit. Since Bodhicitta-generation 'upholds,' the next is the expedient of practice, it should be known that the lineage also 'upholds' the next Bodhicitta-generation 'upholding.' The practice-expedient 'upholds' 'upholds' the Buddha-fruit, the meaning and momentum are close and connected, there is no need to distinguish. Someone asks: One kind

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影略。何故不言發心持于佛果。種姓持發心耶。解云。定有難者。不須解釋。必須通者亦有道理。以種姓故。無滿是種子即是正因。故望佛果。發心初起經一僧祇是其有漏。入地已去設是無漏。以非種子故不望佛果。近望加行有相生義以辨持也。(泰云)初性種為菩提心之所依止其習種姓建立菩提心。性種性為所依止故有堪任。以習種姓為建立故有大勢力。故種姓持持菩提心遠證菩提。菩提之心能得菩提故有堪任性。二種種姓能為菩提堪任性。故從果為名名堪任性。第二發心由二姓起。從性種生義望行方便為所依止。從習種生義望行方便為建立因。然施戒等在十信前名為施等。在十信上名波羅蜜。初地已上名二資糧。四地已去名菩提分。由此義故論主重舉。亦可就於同時義說別名。近治六𦿔故。欲升彼岸故。能資福智故。引生菩提故。第三加行從性種生。義望大菩提為所依止。從習種生義望大菩提為建立因故。能圓滿無上大覺。然彼所依菩提分法能持菩提故。從果為名。所圓滿大菩提持。任無種姓補特伽羅乃至定不堪任圓滿無上正等菩提等者。舉劣類勝也。景問曰。既無種姓云何能有發心行加行等者。一解。此假設言也。無種姓人設遇善友發心修行亦不能證無上菩提。何況不能發心行等。第二解云。無種姓人設從福分

【現代漢語翻譯】 現代漢語譯本：影略（省略）。為什麼不說發心能證得佛果（Buddha-fruit，成佛的果位）呢？是種姓（gotra，具有成佛潛能的先天稟賦）能支援發心嗎？解釋說：一定有疑問的人，不需要解釋。必須通達的人也有道理。因為種姓的緣故，沒有圓滿，只是種子，即是正因（direct cause，直接原因）。所以期望佛果，發心最初生起，經歷一個僧祇劫（asamkhya-kalpa，極長的時間單位）是有漏（contaminated，受煩惱污染的）。入地（bhumi，菩薩的階位）以後，即使是無漏（uncontaminated，不受煩惱污染的），因為不是種子，所以不期望佛果。接近期望加行（ প্রয়োগ，為達到目標所做的努力）有相互生起之義，用來辨別支援。泰法師說：初性種（initial nature seed，最初的本性種子）是菩提心（bodhicitta，覺悟之心）所依止之處，其習種姓（habitual seed，通過後天熏習形成的種子）建立菩提心。性種性（nature seed nature，本性種子的性質）是所依止，所以有堪能性（capability，能力）。以習種姓為建立，所以有大勢力。所以種姓支援，支援菩提心，長遠地證得菩提（bodhi，覺悟）。菩提之心能得到菩提，所以有堪能性。二種種姓（two kinds of seeds，兩種種子）能成為菩提的堪能性。所以從果為名，名為堪能性。第二發心由二姓（two seeds，兩種種子）生起。從性種生義，期望行方便（practice means，修行的方便法門）為所依止。從習種生義，期望行方便為建立因。然而佈施、持戒等在十信（ten beliefs，十種信心）之前，名為佈施等。在十信之上，名為波羅蜜（paramita，到達彼岸的方法）。初地（first bhumi，第一個階位）以上，名為二資糧（two accumulations，兩種積累）。四地（fourth bhumi，第四個階位）以後，名為菩提分（bodhi factors，覺悟的組成部分）。由此義故，論主（author of the treatise，論著的作者）再次舉出。也可以就同時義說別名。接近治理六𦿔（six paramitas，六種波羅蜜）的緣故。想要升到彼岸的緣故。能夠資助福德和智慧的緣故。引生菩提的緣故。第三加行從性種生，義望大菩提（great bodhi，偉大的覺悟）為所依止。從習種生義，期望大菩提為建立因故。能夠圓滿無上大覺（unsurpassed great awakening，無上的偉大覺悟）。然而彼所依菩提分法（those dependent bodhi factors，那些依賴的覺悟組成部分）能支援菩提故，從果為名。所圓滿大菩提持（that which perfects and holds great bodhi，圓滿和持有偉大覺悟的事物）。任何沒有種姓的補特伽羅（pudgala，個體），乃至一定不能勝任圓滿無上正等菩提（perfect and complete awakening，圓滿無上的覺悟）等，這是舉出低劣的類別來顯示殊勝。景法師問道：既然沒有種姓，怎麼能有發心、行加行等呢？一種解釋是：這是假設的說法。沒有種姓的人，即使遇到善友，發心修行，也不能證得無上菩提。何況不能發心修行等。第二種解釋說：沒有種姓的人，即使從福分 English version: Omission. Why not say that generating the aspiration [for enlightenment] leads to attaining the Buddha-fruit (the state of Buddhahood)? Does the gotra (innate potential for enlightenment) support the generation of aspiration? The explanation is: There are bound to be those who doubt, and no explanation is needed for them. Those who must understand also have a reason. Because of the gotra, there is no perfection, only a seed, which is the direct cause. Therefore, aspiring for the Buddha-fruit, the initial arising of aspiration, passing through one asamkhya-kalpa, is contaminated. After entering the bhumis, even if it is uncontaminated, because it is not a seed, it does not aspire for the Buddha-fruit. Approaching the expectation of application has the meaning of mutual arising, used to distinguish support. Master Tai said: The initial nature seed is where the bodhicitta (mind of enlightenment) relies, and the habitual seed establishes the bodhicitta. The nature seed nature is what is relied upon, so there is capability. Because the habitual seed is established, there is great power. Therefore, the gotra supports, supports the bodhicitta, and far-reachingly attains bodhi (enlightenment). The mind of bodhi can attain bodhi, so there is capability. The two kinds of seeds can become the capability of bodhi. Therefore, it is named from the result, called capability. Secondly, the generation of aspiration arises from the two seeds. From the meaning of the nature seed arising, expecting the means of practice to be the reliance. From the meaning of the habitual seed arising, expecting the means of practice to be the establishing cause. However, generosity, morality, etc., before the ten beliefs, are called generosity, etc. Above the ten beliefs, they are called paramitas (perfections). Above the first bhumi, they are called the two accumulations. After the fourth bhumi, they are called bodhi factors. Because of this meaning, the author of the treatise mentions it again. It can also be said that there are different names in the meaning of simultaneity. Because of approaching the governance of the six paramitas. Because of wanting to ascend to the other shore. Because of being able to support merit and wisdom. Because of inducing bodhi. Thirdly, application arises from the nature seed, expecting great bodhi to be the reliance. From the meaning of the habitual seed arising, expecting great bodhi to be the establishing cause. It can perfect unsurpassed great awakening. However, those dependent bodhi factors can support bodhi, so they are named from the result. That which perfects and holds great bodhi. Any pudgala (individual) without a gotra, even to the extent that they are certainly incapable of perfecting perfect and complete awakening, etc., this is raising the inferior category to show the superior. Master Jing asked: Since there is no gotra, how can there be the generation of aspiration, the practice of application, etc.? One explanation is: This is a hypothetical statement. A person without a gotra, even if they encounter a good friend, generate aspiration, and practice, cannot attain unsurpassed bodhi. How much less can they generate aspiration and practice, etc. The second explanation is: A person without a gotra, even if from the merit

【English Translation】 Omission. Why not say that generating the aspiration [for enlightenment] leads to attaining the Buddha-fruit (the state of Buddhahood)? Does the gotra (innate potential for enlightenment) support the generation of aspiration? The explanation is: There are bound to be those who doubt, and no explanation is needed for them. Those who must understand also have a reason. Because of the gotra, there is no perfection, only a seed, which is the direct cause. Therefore, aspiring for the Buddha-fruit, the initial arising of aspiration, passing through one asamkhya-kalpa, is contaminated. After entering the bhumis, even if it is uncontaminated, because it is not a seed, it does not aspire for the Buddha-fruit. Approaching the expectation of application has the meaning of mutual arising, used to distinguish support. Master Tai said: The initial nature seed is where the bodhicitta (mind of enlightenment) relies, and the habitual seed establishes the bodhicitta. The nature seed nature is what is relied upon, so there is capability. Because the habitual seed is established, there is great power. Therefore, the gotra supports, supports the bodhicitta, and far-reachingly attains bodhi (enlightenment). The mind of bodhi can attain bodhi, so there is capability. The two kinds of seeds can become the capability of bodhi. Therefore, it is named from the result, called capability. Secondly, the generation of aspiration arises from the two seeds. From the meaning of the nature seed arising, expecting the means of practice to be the reliance. From the meaning of the habitual seed arising, expecting the means of practice to be the establishing cause. However, generosity, morality, etc., before the ten beliefs, are called generosity, etc. Above the ten beliefs, they are called paramitas (perfections). Above the first bhumi, they are called the two accumulations. After the fourth bhumi, they are called bodhi factors. Because of this meaning, the author of the treatise mentions it again. It can also be said that there are different names in the meaning of simultaneity. Because of approaching the governance of the six paramitas. Because of wanting to ascend to the other shore. Because of being able to support merit and wisdom. Because of inducing bodhi. Thirdly, application arises from the nature seed, expecting great bodhi to be the reliance. From the meaning of the habitual seed arising, expecting great bodhi to be the establishing cause. It can perfect unsurpassed great awakening. However, those dependent bodhi factors can support bodhi, so they are named from the result. That which perfects and holds great bodhi. Any pudgala (individual) without a gotra, even to the extent that they are certainly incapable of perfecting perfect and complete awakening, etc., this is raising the inferior category to show the superior. Master Jing asked: Since there is no gotra, how can there be the generation of aspiration, the practice of application, etc.? One explanation is: This is a hypothetical statement. A person without a gotra, even if they encounter a good friend, generate aspiration, and practice, cannot attain unsurpassed bodhi. How much less can they generate aspiration and practice, etc. The second explanation is: A person without a gotra, even if from the merit

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善種發心修行。以是有漏。終不能得無上菩提。第三解云。此據二乘無大乘種姓。雖從二乘無漏種姓發二乘心勤修二乘加行。終不能得無上菩提。(泰云)據無種姓人及二乘定性說。(基云)旦有三釋。假設為論。是第一說。決定二乘種姓亦名無大乘種姓。雖復隨緣發菩提心亦不堪任故。故說雖發心等。是第二釋。即法爾無性人實雖發心究竟退不能得彼無上菩提。此第三說。問發菩提心非求世間果。此現行心從何種生。釋曰。從福分善種生。非無無漏種。無方便無漏慧故。故論云。唯以人天善根而成就之等。又此種姓已說名持等者。謂亦名種姓助發心助加行助。乃至種姓舍宅。發心舍宅加行舍宅。(泰云)準釋論有二解。一解助等六名。並是持別名。更無別義。一解義亦有別。能持果故名持。令果續住故名助。能生果故名因。與果作依故名依。果隨持故名階級。在果前行故名前導。果所居處故名舍宅。基云。助成果故。能生果故。依得果故。隨從位故。導生智故。攝藏果故。如其次第配助因等。問曰。所行加行是何別。明發心持名加行。今此複名所行加行。釋曰。所行能行兩種各異。所行之行謂菩提分法。能行之行謂彼發心。故前發心名行加行。今此準文中菩提分法。是所行加行兩種別也。上來略辨三持竟。自下廣辨

【現代漢語翻譯】 現代漢語譯本 以善良的種子發起修行，因為這是有漏的，最終不能獲得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。第三種解釋說，這是根據二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）沒有大乘（Mahāyāna，廣義指菩薩乘）的種姓（gotra，潛在能力或傾向）而言。即使他們從二乘的無漏種姓發起二乘之心，勤奮地修習二乘的加行（prayoga，修行實踐），最終也不能獲得無上菩提。（泰云的解釋）這是根據沒有種姓的人以及二乘的定性者來說的。（基云的解釋）有三種解釋。假設性的討論是第一種說法。決定性的二乘種姓也被稱為沒有大乘種姓。即使他們隨順因緣發起菩提心（bodhicitta，為利益一切眾生而求證悟的心），也不能勝任，所以說雖然發起心等等。這是第二種解釋。實際上，法爾（自然）沒有自性的人，即使發起心，最終也會退轉，不能獲得那無上菩提。這是第三種說法。問：發起菩提心不是爲了追求世間的果報，那麼這種現行的心是從何種種子產生的？答：是從福分善種產生的，不是沒有無漏種，而是因為沒有方便的無漏智慧。所以《論》中說：『唯以人天善根而成就之』等等。又，這種種姓已經被稱為『持』等等，意思是也稱為種姓助發心助加行助，乃至種姓舍宅。（泰云的解釋）根據《釋論》，有兩種解釋。一種解釋是助等六個名稱，都是『持』的別名，沒有別的意義。另一種解釋是意義也有區別。能持果報的叫做『持』，令果報持續存在的叫做『助』，能生果報的叫做『因』，給果報作依靠的叫做『依』，果報隨持而來的叫做『階級』，在果報前行的叫做『前導』，果報所居住的地方叫做『舍宅』。基云的解釋：助成果報，能生果報，依得果報，隨從位次，引導生智，攝藏果報。依次對應助、因等等。問：所行加行和能行加行有什麼區別？答：發起心被稱為加行，現在這裡又被稱為所行加行。解釋說：所行和能行兩種是不同的。所行之行指的是菩提分法（bodhipākṣika-dharmāḥ，三十七道品），能行之行指的是彼發心。所以前面的發心稱為行加行，現在這裡根據文中的菩提分法，是所行加行，兩種是不同的。上面簡略地辨別了三種『持』，下面廣泛地辨別。

【English Translation】 English version Cultivating practice with a wholesome seed of intention, because it is tainted (with outflows), one ultimately cannot attain Anuttara-samyak-sambodhi (supreme complete enlightenment). The third explanation says that this is according to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) lacking the lineage (gotra, potential or inclination) of the Mahāyāna (broadly referring to the Bodhisattva path). Even if they generate the mind of the Two Vehicles from the untainted lineage of the Two Vehicles and diligently cultivate the preliminary practices (prayoga, practical application) of the Two Vehicles, they ultimately cannot attain Anuttara-samyak-sambodhi. (Taiyun's explanation) This is said in terms of people without lineage and those with fixed nature in the Two Vehicles. (Ji's explanation) There are three explanations. Hypothetical discussion is the first statement. The determined Two Vehicle lineage is also called lacking the Mahāyāna lineage. Even if they generate Bodhicitta (bodhicitta, the mind of seeking enlightenment for the benefit of all beings) according to conditions, they are not capable, so it is said that although they generate the mind, etc. This is the second explanation. In reality, those who naturally lack inherent nature, even if they generate the mind, will ultimately regress and cannot attain that supreme enlightenment. This is the third statement. Question: Generating Bodhicitta is not for seeking worldly rewards, so from what seed does this present mind arise? Answer: It arises from the wholesome seed of merit, not without an untainted seed, but because there is no skillful untainted wisdom. Therefore, the Treatise says: 'Only with the roots of goodness of humans and gods is it accomplished,' etc. Furthermore, this lineage has already been called 'Holder,' etc., meaning it is also called lineage-assisting generation of the mind, assisting preliminary practice, and even lineage-abode. (Taiyun's explanation) According to the Commentary, there are two explanations. One explanation is that the six names such as 'Assisting' are all different names for 'Holder,' with no other meaning. The other explanation is that the meanings are also different. That which can hold the result is called 'Holder,' that which causes the result to continue is called 'Assisting,' that which can generate the result is called 'Cause,' that which provides reliance for the result is called 'Reliance,' that which the result follows is called 'Stages,' that which precedes the result is called 'Guide,' and the place where the result resides is called 'Abode.' Ji's explanation: Assisting accomplishes the result, enabling the generation of the result, relying obtains the result, following the position, guiding the generation of wisdom, and collecting and storing the result. Corresponding in order to assisting, cause, etc. Question: What is the difference between the practice that is performed and the preliminary practice? Answer: Generating the mind is called preliminary practice, and now here it is again called the practice that is performed. The explanation is that the two types, that which is performed and that which can perform, are different. The practice that is performed refers to the factors of enlightenment (bodhipākṣika-dharmāḥ, the thirty-seven factors of enlightenment), and the practice that can perform refers to that generation of the mind. Therefore, the previous generation of the mind is called the preliminary practice of practice, and now here, according to the factors of enlightenment in the text, it is the practice that is performed, and the two are different. Above, the three 'Holders' have been briefly distinguished; below, they will be extensively distinguished.

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。如是種姓品之初首。于中種姓一品。即解種姓持。第二發心品。即解發心持。后三品已後有十六品。總是行方便持。就種姓品中有二。初正辨種姓相。第二從種姓菩薩乃至未為自法相違四隨煩惱下隨義分別。舊科此文初是自分后是勝進。前中復三。初明種性體。二明種姓相。三由諸菩薩所有種姓與如是等功德相應下總結姓相。前中復四。初明二種種姓體。二釋其名。第三對果辨粗細。第四辨勝進過劣。略明二種姓義有其五門。一辨體。西方三說。若依勝軍所說。無別姓種姓體。但彼身中二種障有可斷義。云立本姓住種姓。后時值善知識聞法發心求菩提等。地前熏成有四聞熏。初從福分有漏善漸修成道分。道分漸修增長熏成無漏種子。名習種姓。即生無分別智等。若依護月立。有本有法爾無漏種子為姓種姓。后對十信聞法發心。從現行心資發本種令其增勝。即名習種姓。據本有義邊名姓種姓。由修增長名習種姓。明於后時更不新熏成種。于舊種一體義說地前即有二種種姓。若依護法。地前雖彼有漏聞熏資導本種增多如姜芽等體。是本有種類。總屬本姓住種姓。是則地前無有無漏習種姓體。但從姓種姓生。于初地初念無分別智。此智起已即熏成種方是無漏習種姓體。若論有漏習種。地前即有。二得名。舊名性種姓。今名

本性住種姓。舊名習種姓。今名習所成種姓。此中通名二種種姓者。從數就義為名。別名性習者。性種當體得名。習種姓從方便得名。三約位前後。景雲。若依護月。性種本有義即居前十信初心。資熏姓種令其增長。即名習種。無別習體。從十信已去二姓恒俱。設入初地已去亦不熏種。論云熏者。但熏發舊種名為熏種。若依護法。云始從十信已前及在地前四十心位。是姓種。在地前時雖為有漏聞熏資發本種功能增長。猶是本有種類。是故判入姓種所收。以經地前未有現行無漏別熏成種。故無無漏習種姓。故種姓居前但有有漏聞熏種子名習種姓。入地已去無漏現行熏成種子即有無漏習姓體。義在於后。基解別之。入文當述。測法師解有三義。一者。本末為論。性種姓為前。習種為后。第二資成分別。更互相資。故前後不定。謂由法爾故有習姓。由習姓故得增長。第三克實為論。無前後。謂十信已上乃至金剛齊有二姓故。四為緣通塞。護法菩薩云。二姓相望唯有增上緣。不同性故無因緣。種子法不緣境故無緣緣。亦無次第緣。是種子故。性望初地初生無分別智。有因緣增長緣。無緣緣次第緣。二姓望后得智。有三緣無次第緣。以二姓望佛果現行。具三緣。除次第緣。護月論師云。二姓相望同體故無四緣。性種性望初地正體

【現代漢語翻譯】 現代漢語譯本 本性住種姓（bèn xìng zhù zhǒng xìng）：原名習種姓（xí zhǒng xìng），現名習所成種姓（xí suǒ chéng zhǒng xìng）。這裡統稱兩種種姓，是從數量和意義上命名的。分別命名為性（xìng）和習（xí），性種姓從本體上得名，習種姓從方便法門上得名。 從三個方面來說，一是按位次先後。景雲法師認為，如果按照護月論師的觀點，性種姓是本有的，所以位於十信位（shí xìn wèi）的最初階段，通過資糧熏習使種姓增長，就叫做習種姓，沒有另外的習種姓的本體。從十信位之後，兩種種姓一直同時存在。假設進入初地（chū dì）之後，也不再熏習種姓。《瑜伽師地論》中說熏習，只是熏發舊有的種姓，稱為熏種姓。如果按照護法論師的觀點，從十信位之前以及在地前四十心位（dì qián sì shí xīn wèi）開始，是性種姓。在地前的時候，雖然通過有漏的聽聞熏習，資助和啓發本有的種姓功能增長，仍然是本有的種類，所以判入性種姓所攝。因為經過地前還沒有現行無漏的特別熏習形成種姓，所以沒有無漏的習種姓。因此種姓位於前面，只有有漏的聽聞熏習種子，名為習種姓。進入初地之後，無漏的現行熏習形成種子，就有了無漏的習種姓的本體，意義在於後面。窺基法師的解釋有所不同，在解釋經文時會詳細說明。窺測法師的解釋有三種意義：一是，從本末來說，性種姓在前，習種姓在後。二是，從資助和成就來分別，互相資助，所以前後不定。也就是說，因為法爾如是，所以有習種姓，因為習種姓，所以能夠增長。三是，從真實的角度來說，沒有前後之分，也就是說，從十信位以上，乃至金剛位（jīng gāng wèi），都有兩種種姓。 四是，從緣的通達和阻塞來說，護法菩薩認為，兩種種姓相互之間只有增上緣（zēng shàng yuán），因為不同於性，所以沒有因緣（yīn yuán）。種子法不緣境界，所以沒有緣緣（yuán yuán），也沒有次第緣（cì dì yuán），因為是種子。性種姓對於初地初生的無分別智（wú fēn bié zhì），有因緣和增長緣，沒有緣緣和次第緣。兩種種姓對於后得智（hòu dé zhì），有三種緣，沒有次第緣。因為兩種種姓對於佛果現行，具備三種緣，除了次第緣。護月論師認為，兩種種姓相互之間本體相同，所以沒有四緣（sì yuán）。性種姓對於初地正體。

【English Translation】 English version The inherent nature lineage (bèn xìng zhù zhǒng xìng), formerly known as the acquired lineage (xí zhǒng xìng), is now called the acquired-by-practice lineage (xí suǒ chéng zhǒng xìng). Here, the general term for the two lineages refers to their naming based on number and meaning. The specific names, 'nature' (xìng) and 'practice' (xí), are derived from the essence of the nature lineage and the expedient means of the practice lineage, respectively. From three perspectives: First, according to the order of stages. Jingyun (Jǐng yún) believes that, according to the view of Acharya Hùyuè, the nature lineage is inherent and thus resides in the initial stage of the Ten Faiths (shí xìn wèi). Nourishing and cultivating the lineage through accumulation causes it to grow, which is called the acquired lineage. There is no separate entity of the acquired lineage. From the Ten Faiths onwards, the two lineages always exist simultaneously. Assuming one enters the First Ground (chū dì), the lineage is no longer cultivated. The Yogācārabhūmi-śāstra states that cultivation only stimulates the old lineage, which is called the cultivated lineage. According to Acharya Hùfǎ, from before the Ten Faiths and in the forty mind-moments before reaching the Ground (dì qián sì shí xīn wèi), it is the nature lineage. Although the inherent lineage's function grows through the nurturing and development of defiled hearing and cultivation before reaching the Ground, it is still an inherent type. Therefore, it is categorized as belonging to the nature lineage. Because there is no actual undefiled special cultivation forming a lineage before reaching the Ground, there is no undefiled acquired lineage. Therefore, the lineage is located in front, with only the seeds of defiled hearing and cultivation, called the acquired lineage. After entering the Ground, the actual undefiled cultivation forms seeds, and there is the entity of the undefiled acquired lineage, the meaning of which lies later. Kuījī's (Kuī Jī) explanation differs and will be explained in detail when interpreting the scriptures. Master Cè's (Cè) explanation has three meanings: First, from the perspective of origin and end, the nature lineage is in front, and the acquired lineage is behind. Second, from the perspective of assistance and accomplishment, they assist each other, so the order is not fixed. That is to say, because it is naturally so, there is the acquired lineage, and because of the acquired lineage, it can grow. Third, from a realistic perspective, there is no distinction of before and after, that is to say, from above the Ten Faiths to the Vajra stage (jīng gāng wèi), there are two lineages. Fourth, from the perspective of the accessibility and obstruction of conditions, Bodhisattva Hùfǎ believes that the two lineages only have an augmenting condition (zēng shàng yuán) in relation to each other. Because they are different in nature, there is no causal condition (yīn yuán). Seed dharmas do not condition objects, so there is no object-conditioning condition (yuán yuán), nor is there a sequential condition (cì dì yuán), because they are seeds. The nature lineage has a causal condition and a growth condition for the non-discriminating wisdom (wú fēn bié zhì) newly born in the First Ground, but no object-conditioning condition or sequential condition. The two lineages have three conditions for the subsequent wisdom (hòu dé zhì), but no sequential condition. Because the two lineages possess three conditions for the manifestation of the Buddha-fruit, except for the sequential condition. Acharya Hùyuè believes that the two lineages have the same essence in relation to each other, so there are no four conditions (sì yuán). The nature lineage is the true essence of the First Ground.

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智有二緣。望后得有三緣。可知。勝軍云。性種性無體。是故不論。習種望初地無分別智有兩解。一云。有因緣。何以故。同是道諦故。一云。唯有增上緣。如小乘苦忍無自分因。五對佛果分別。依護法義性種姓望受用身正因緣。望餘二身非正因緣。若望八識四智是正因緣。習種姓望三身具二緣。謂因增上。望八識四智有二解。一云。初地已上有平第性智妙觀察智。熏成習種故生佛果。望二智望六七識。得作三緣除次第。望圓鏡智及成所智唯有二緣。謂緣緣增上。一云。平等性智妙觀察智種子望四智八識具有三緣。除次第緣。護月云。二姓同體義分。以望受用身八識四智。皆具三緣。除次第緣。勝軍云。平等性智妙觀察智熏成種子故。能生佛果八識四智。文云。謂諸菩薩六處殊勝有如是相從無始世展轉傳來法爾所得等者。景雲。謂諸菩薩者。舉有種姓大乘人也。六處殊勝者。若依舊解。謂自性住佛性即如來藏。有不離不脫不異不思議過恒沙功德。今時具六入功德。故言六入殊勝。今則不然。六處者。還是眼等六處。言殊勝者。即阿賴耶識是其意處。於六處中最為殊勝。殊勝意處。是性種姓所依。言有如是相者。總出能依性種之體。此大乘性種本來是有故。言從無始世。體是有為。依阿賴耶相續至今故。導展轉傳來。不

【現代漢語翻譯】 現代漢語譯本 智有二緣（兩種因緣）。望后得有三緣（三種因緣）。可知。勝軍（Shengjun，人名）說，『性種性無體（自性種姓沒有實體），所以不論。』習種（修習種姓）望初地（初地菩薩）無分別智（無分別智慧）有兩解。一說：『有因緣（有因緣）。』為什麼呢？『同是道諦（同樣是道諦）的緣故。』一說：『唯有增上緣（只有增上緣）。』如小乘苦忍（小乘的苦忍）沒有自分因（自己的因）。五對佛果（五種對佛果的關係）分別。依護法（Dharmapala，人名）義，性種姓望受用身（受用身）是正因緣（真正的因緣），望餘二身（其餘二身）非正因緣（不是真正的因緣）。若望八識（八識）四智（四智），是正因緣（真正的因緣）。習種姓望三身（三身）具二緣（具有兩種因緣），謂因（因）增上（增上）。望八識（八識）四智（四智）有二解。一說：『初地（初地）已上有平等性智（平等性智）、妙觀察智（妙觀察智），熏成習種（熏習成修習種姓），所以生佛果（產生佛果）。』望二智（對於這兩種智慧）望六七識（對於第六識和第七識），得作三緣（可以作為三種因緣），除去次第緣（次第緣）。望圓鏡智（圓鏡智）及成所智（成所智）唯有二緣（只有兩種因緣），謂緣緣（緣緣）增上（增上）。一說：『平等性智（平等性智）、妙觀察智（妙觀察智）種子望四智（四智）八識（八識）具有三緣（具有三種因緣），除去次第緣（次第緣）。』護月（Huyue，人名）說：『二姓同體義分（兩種種姓本體相同，只是意義上有所區分），以望受用身（對於受用身）八識（八識）四智（四智），都具三緣（都具有三種因緣），除去次第緣（次第緣）。』勝軍（Shengjun，人名）說：『平等性智（平等性智）、妙觀察智（妙觀察智）熏成種子（熏習成種子），所以能生佛果（能夠產生佛果）八識（八識）四智（四智）。』文（經文）中說：『謂諸菩薩六處殊勝（指各位菩薩的六處特別殊勝），有如是相（具有這樣的相），從無始世（從無始以來）展轉傳來（輾轉相傳），法爾所得（自然而然得到的）等等。』景（Jing，人名）說：『謂諸菩薩者（指各位菩薩），舉有種姓大乘人也（是指具有種姓的大乘修行人）。六處殊勝者（六處殊勝），若依舊解（如果按照舊的解釋），謂自性住佛性（指自性常住的佛性）即如來藏（就是如來藏），有不離（不分離）、不脫（不脫離）、不異（不相異）、不思議（不可思議）過恒沙功德（超過恒河沙數的功德）。今時具六入功德（現在具有六入的功德），所以說六入殊勝（六入殊勝）。今則不然（現在則不是這樣）。六處者（六處），還是眼等六處（還是指眼等六處）。言殊勝者（說殊勝），即阿賴耶識（就是阿賴耶識）是其意處（是它的意處）。於六處中最為殊勝（在六處中最為殊勝）。殊勝意處（殊勝的意處），是性種姓所依（是自性種姓所依）。言有如是相者（說具有這樣的相），總出能依性種之體（總的來說明能依的自性種姓的本體）。此大乘性種本來是有故（這種大乘自性種姓本來就存在），言從無始世（說從無始以來）。體是有為（本體是有為法），依阿賴耶相續至今故（依靠阿賴耶識相續至今），所以展轉傳來（輾轉相傳）。』

【English Translation】 English version There are two kinds of conditions for wisdom. There are three kinds of conditions for 'looking forward and obtaining'. This can be known. Shengjun (a name) said, 'The self-nature gotra (inherent potential) has no substance, therefore it is not discussed.' Regarding the acquired gotra (developed potential) in relation to the non-discriminating wisdom (wisdom without conceptualization) of the first Bhumi (first stage of Bodhisattva), there are two interpretations. One says, 'There is a causal condition (hetu-pratyaya).' Why? 'Because they are both part of the Truth of the Path (marga-satya).' Another says, 'There is only the dominant condition (adhipati-pratyaya).' Like the suffering endurance (ksanti) in Hinayana (small vehicle), which has no self-cause (svakarana). Five distinctions are made regarding the result of Buddhahood. According to Dharmapala's (a name) interpretation, the self-nature gotra in relation to the Sambhogakaya (enjoyment body) is the true causal condition, but in relation to the other two bodies, it is not the true causal condition. If considering the Eight Consciousnesses (astavijnana) and Four Wisdoms (catvari-jnana), it is the true causal condition. The acquired gotra in relation to the Trikaya (three bodies) has two conditions, namely the causal condition and the dominant condition. Regarding the Eight Consciousnesses and Four Wisdoms, there are two interpretations. One says, 'Those above the first Bhumi already have the wisdom of equality (samata-jnana) and the wonderful observing wisdom (pratyaveksana-jnana), which, through habituation, form the acquired gotra, thus giving rise to the result of Buddhahood.' In relation to the two wisdoms and the sixth and seventh consciousnesses, three conditions can be established, excluding the immediate condition (samanantara-pratyaya). In relation to the Mirror-like Wisdom (adarsa-jnana) and the Wisdom of Accomplishment (krtyanusthana-jnana), there are only two conditions, namely the objective condition (alambana-pratyaya) and the dominant condition. Another says, 'The seeds of the Wisdom of Equality and the Wonderful Observing Wisdom have three conditions in relation to the Four Wisdoms and Eight Consciousnesses, excluding the immediate condition.' Huyue (a name) said, 'The two gotras are the same in essence but different in meaning. In relation to the Sambhogakaya, the Eight Consciousnesses, and the Four Wisdoms, all have three conditions, excluding the immediate condition.' Shengjun (a name) said, 'The Wisdom of Equality and the Wonderful Observing Wisdom, through habituation, form seeds, thus being able to give rise to the result of Buddhahood, the Eight Consciousnesses, and the Four Wisdoms.' The text says, 'It refers to the Bodhisattvas whose six faculties are excellent, possessing such characteristics, transmitted from beginningless time, naturally obtained, and so on.' Jing (a name) said, 'The phrase 'referring to the Bodhisattvas' means those Mahayana practitioners who possess the gotra. 'The six faculties are excellent,' if according to the old interpretation, refers to the self-existing Buddha-nature, which is the Tathagatagarbha (Buddha-womb), possessing countless merits like the sands of the Ganges, which are inseparable, unliberated, non-different, and inconceivable. Now, they possess the merits of the six entrances (sadayatana), hence the saying 'the six entrances are excellent.' But this is not the case now. 'The six faculties' still refer to the six faculties such as the eye. 'Excellent' means that the Alaya Consciousness (alaya-vijnana) is its intentional place (manas). It is the most excellent among the six faculties. The excellent intentional place is the basis of the self-nature gotra. 'Possessing such characteristics' refers to the essence of the self-nature gotra that is being relied upon. This Mahayana self-nature gotra originally exists, hence the saying 'from beginningless time.' The essence is conditioned (samskrta), relying on the Alaya Consciousness continuing until now, hence the transmission from one to another.

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由熏成故。言法爾所得。又解。性種姓體。總依菩薩內六處身。故言六處。雖爾。亦依于外六處身。然非有情。是非不定故。但言六內處。言殊勝者。正出性種之體。有如是相下重複分別。分別如前。此依三藏作此二解。又有人解。雖復通依內外六處不過六故。但言六處。余義如前。習種姓者。若依勝軍。初從福分善根漸漸修習成於道分。展轉修之乃至熏成無漏種子。名習種性。若依護月。性種本有。后入十信聞法發心資熏本有性種令其增長。名習種性。若依護法。性種彼資流類增多。但名性種。現行無漏別熏成種性。故名習種。道謂先串習善根所得。泰云。六處殊勝。述西方六說。一云。附於六處。有無漏種子殊勝功能為六處所攝故。二云。有二障種子附在六處為六處所攝。此二障種子必應可斷故名殊勝。此上二說。依隨轉理門。若約真實理門。唯第六處中有無漏種子。或二障可斷義。約大數為論總言六處也。三云。於六處中有殊勝處。所謂意處。意處中殊勝者。謂第六意。第六意中殊勝者。謂無漏種子。或二障種子可斷。此舉體取用也。四云。第八識有相見分。眼等五處是相分。阿賴耶見分是中第六處。此六處總是本識相見分。此相見分所依自體分中。有無漏種子殊勝功能。或二障種子可斷功能。此舉相顯體中所

【現代漢語翻譯】 現代漢語譯本 由熏習成就的緣故，說是『法爾所得』（dharma-inherent acquisition）。又一種解釋是，『性種姓體』（inherent nature, lineage, and substance）總的來說是依附於菩薩的內六處身（internal six sense bases）而存在，所以說是『六處』。雖然如此，也依附於外六處身（external six sense bases），但因為並非有情（sentient beings），這種依附關係是不確定的，所以只說是『六內處』。說到『殊勝』（superior），正是指顯現性種之體。『有如是相』（having such characteristics）在下文會重複分別解釋，分別解釋的內容如前所述。這是依據三藏（Tripitaka）所作的兩種解釋。 又有人解釋說，雖然普遍依附於內外六處，但不會超出六處範圍，所以只說是『六處』，其餘含義如前所述。說到『習種姓』（acquired lineage），如果依據勝軍（Jitasena）的觀點，最初是從福分善根（meritorious roots of goodness）漸漸修習成就道分（path factors），輾轉修習直到熏習成就無漏種子（seeds of non-outflow），稱為『習種性』。如果依據護月（Rakshachandra）的觀點，性種（inherent lineage）本來就存在，後來進入十信位（ten stages of faith）聽聞佛法，發起菩提心，資助熏習本有的性種，使其增長，稱為『習種性』。如果依據護法（Dharmapala）的觀點，性種只是彼資流類增多，仍然稱為性種，現行無漏（manifesting non-outflow）另外熏習成就種性，所以稱為『習種』。『道』（path）是指先前串習善根所獲得的。 泰（Thai）的註釋說，『六處殊勝』，敘述了西方六種說法。第一種說法是，附於六處，有無漏種子殊勝功能，被六處所攝持的緣故。第二種說法是，有兩種障礙的種子附在六處，被六處所攝持。這兩種障礙的種子必定可以斷除，所以稱為『殊勝』。以上兩種說法，依據隨轉理門（reasoning of dependent origination）。如果按照真實理門（reasoning of ultimate reality），只有第六處（意處，mind base）中有無漏種子，或者二障（two obscurations）可斷的含義。這是約大數而論，總的來說是六處。 第三種說法是，在六處中有殊勝之處，所謂意處（mind base）。意處中殊勝的，是指第六意（sixth consciousness）。第六意中殊勝的，是指無漏種子，或者二障種子可以斷除。這是舉體取用（taking the essence and applying it）。第四種說法是，第八識（eighth consciousness，阿賴耶識，Alaya-consciousness）有相見分（image and perceiving aspects）。眼等五處（eye, ear, nose, tongue, body bases）是相分（image aspect），阿賴耶識見分（Alaya-consciousness perceiving aspect）是其中第六處。這六處總是本識（ मूलविज्ञान, Mula-vijnana, root consciousness）的相見分。這相見分所依的自體分（self-nature aspect）中，有無漏種子殊勝功能，或者二障種子可斷的功能。這是舉相顯體（revealing the essence through the appearance）中的...

【English Translation】 English version It is because of being perfumed that it is said to be 'dharma-inherent acquisition' (dharma-inherent acquisition). Another explanation is that 'inherent nature, lineage, and substance' (性種姓體) generally rely on the internal six sense bases (內六處身, internal six sense bases) of the Bodhisattva, so it is said to be 'six bases' (六處). Even so, it also relies on the external six sense bases (外六處身, external six sense bases), but because it is not sentient beings (有情), this reliance is uncertain, so it is only said to be 'six internal bases' (六內處). When it comes to 'superior' (殊勝), it precisely refers to the manifestation of the substance of inherent nature. 'Having such characteristics' (有如是相) will be repeatedly explained and distinguished below, and the explanations are as before. This is based on the two explanations made according to the Tripitaka (三藏). Someone else explains that although it universally relies on the internal and external six bases, it does not exceed the scope of the six bases, so it is only said to be 'six bases,' and the remaining meanings are as before. When it comes to 'acquired lineage' (習種姓), if based on the view of Jitasena (勝軍), initially, from the meritorious roots of goodness (福分善根), one gradually cultivates and achieves the path factors (道分), cultivating and transforming until perfuming and achieving the seeds of non-outflow (無漏種子), it is called 'acquired lineage.' If based on the view of Rakshachandra (護月), the inherent lineage (性種) originally exists, and later, entering the ten stages of faith (十信位), hearing the Dharma, generating the Bodhi mind, and assisting in perfuming the inherent lineage, causing it to grow, it is called 'acquired lineage.' If based on the view of Dharmapala (護法), the inherent lineage is only the increase in the flow of resources, and it is still called inherent lineage. Manifesting non-outflow (現行無漏) separately perfumes and achieves lineage, so it is called 'acquired lineage.' 'Path' (道) refers to what is obtained by previously familiarizing oneself with the roots of goodness. Thai's (泰) commentary says, 'The superiority of the six bases' (六處殊勝) narrates six Western explanations. The first explanation is that it is attached to the six bases, and there is the superior function of the seeds of non-outflow, because it is held by the six bases. The second explanation is that there are seeds of two obstacles attached to the six bases, and they are held by the six bases. These seeds of the two obstacles must be able to be cut off, so they are called 'superior.' The above two explanations are based on the reasoning of dependent origination (隨轉理門). If according to the reasoning of ultimate reality (真實理門), only in the sixth base (mind base, 意處) are there seeds of non-outflow, or the meaning that the two obscurations (二障) can be cut off. This is discussed in terms of large numbers, and generally speaking, it is the six bases. The third explanation is that among the six bases, there is a superior place, which is called the mind base (意處). What is superior in the mind base is the sixth consciousness (第六意). What is superior in the sixth consciousness is the seeds of non-outflow, or the seeds of the two obscurations can be cut off. This is taking the essence and applying it (舉體取用). The fourth explanation is that the eighth consciousness (第八識, Alaya-consciousness, 阿賴耶識) has image and perceiving aspects (相見分). The five bases such as eye, ear, nose, tongue, and body (眼等五處) are the image aspect (相分), and the Alaya-consciousness perceiving aspect (阿賴耶識見分) is the sixth base among them. These six bases are always the image and perceiving aspects of the root consciousness ( मूलविज्ञान, Mula-vijnana, 本識). In the self-nature aspect (自體分) on which this image and perceiving aspect relies, there is the superior function of the seeds of non-outflow, or the function that the seeds of the two obscurations can be cut off. This is revealing the essence through the appearance (舉相顯體) in...

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有殊勝功能。五云。于第八識中具有無漏眼等六處種子殊勝功能。亦有有色等六處無漏種子。此就強說。但云六處。不云十二處。六云。實有無漏十二處種子。不過六故但云六。如七葉樹。西方諸師然多存異。本有無漏種子為殊勝也。基云。本種姓習種姓。如新舊三義隨所應立之。有人言。護法菩薩取地上名習不然。地前十信即生無漏種故。生彼種時名習種姓。隨增說生。護月論師義別。唯勝軍師本種姓于所知障可斷義用立之。習姓即十信時取有漏聞思等種是。問曰。生見道云何。釋云有二義。一世第一法。與苦法智忍為增上緣生苦法智忍。于有為中唯此一無漏。不從因緣生。二或用世第一法為因緣生。串習多時所知障可斷。有漏善最勝。最勝義故得為因緣。發生苦法忍。此論師意用為因緣。即如后解。先師所立義增上緣生。即古所傳故。欲別一義故。故作是立。其意欲上者唯護法義。有人云。護法十信時未別種者不然。如仁王經說有差別。地前有三心。一信心。二住心。三堅心。信位中名習種姓。住者即十解十行二十心合為住心。堅心即十回向心。西方尋訪彼經未聞有本。雖爾今且會之。如彼經意總說種姓為眾多姓。即彼經云習種姓者。謂在信心即十信位也。性種姓者。謂在住心。住心彼經即十解十行。十解十行名

【現代漢語翻譯】 現代漢語譯本 有殊勝功能。五云（對第八識的解釋）。于第八識（Alaya識）中具有無漏眼等六處（六根：眼、耳、鼻、舌、身、意）種子的殊勝功能。也有有色等六處無漏種子。這裡是就其主要功能而言，所以只說六處，不說十二處（六根和六塵）。 六云（另一種解釋）。實際上有無漏十二處種子，但因為主要強調六根，所以只說六處。就像七葉樹一樣。西方的一些學者對此持有不同的看法，認為本有的無漏種子才是殊勝的。 基（窺基大師）說：『本種姓』和『習種姓』，就像新舊三義一樣，根據情況而定。有人說，護法菩薩取地上（菩薩的修行階段）的名義作為『習』，這是不對的。因為在初地之前的十信位就已經產生了無漏種子，所以產生這種種子時才稱為『習種姓』，這是隨順增上的說法。護月論師的觀點不同。只有勝軍論師認為『本種姓』是對於所知障（認知上的障礙）可以斷除的意義而設立的，『習姓』是指十信位時所取的有漏聞思等種子。 問：生見道（證悟真理的階段）是如何產生的？ 答：有兩種解釋。一是世第一法（世間最高的智慧），與苦法智忍（對苦諦的忍可）作為增上緣（輔助條件），產生苦法智忍。在有為法（因緣和合而生的事物）中，只有這個無漏法不是從因緣產生的。二是或者用世第一法作為因緣產生。串習（反覆練習）多次，所知障可以斷除。有漏善（有侷限性的善）是最殊勝的，因為是最殊勝的意義，所以可以作為因緣，發生苦法忍。這位論師的觀點是作為因緣。就像後面的解釋一樣。先師所立的義是增上緣產生，這是古來所傳的，爲了區別于另一種意義，所以這樣立論。他的意思是想遵循護法的觀點。有人說，護法在十信位時沒有區分種子，這是不對的。如《仁王經》所說，有差別。地前有三心：一信心，二住心，三堅心。信位中名為習種姓。住者，即十解（十種理解）、十行（十種行為）二十心合為住心。堅心即十回向心。西方尋訪彼經，未聞有本。雖然如此，現在且會通一下。如彼經的意思，總說種姓為眾多姓。即彼經云：『習種姓者，謂在信心，即十信位也。』性種姓者，謂在住心。住心彼經即十解十行。十解十行名

【English Translation】 English version It has supreme functions. Five Clouds (explanation of the eighth consciousness). In the eighth consciousness (Alaya-vijnana), it possesses the supreme function of the seeds of the six sense bases (six roots: eye, ear, nose, tongue, body, mind), such as the non-outflow eye. It also has non-outflow seeds of the six sense bases such as form. This is speaking in terms of its primary function, so it only mentions the six sense bases, not the twelve (six roots and six objects). Six Clouds (another explanation). In reality, it has non-outflow seeds of the twelve sense bases, but because it mainly emphasizes the six roots, it only mentions the six. It's like the seven-leaf tree. Some Western scholars hold different views on this, believing that the inherent non-outflow seeds are the supreme ones. Ji (Master Kuiji) said: 'Original lineage' and 'acquired lineage' are like the three meanings of new and old, established according to the situation. Some say that Bodhisattva Dharmapala takes the meaning of 'acquired' from the ground (stage of Bodhisattva practice), which is incorrect. Because non-outflow seeds are produced in the ten faiths before the first ground, it is called 'acquired lineage' when these seeds are produced, which is a statement in accordance with augmentation. Acharya Huvyue holds a different view. Only Master Shenggun believes that 'original lineage' is established for the meaning that the knowable obscurations (cognitive obstacles) can be cut off, and 'acquired lineage' refers to the seeds of outflowing hearing, thinking, etc., taken during the ten faiths. Question: How is the arising of the path of seeing (stage of realizing the truth) produced? Answer: There are two explanations. One is the highest mundane dharma (the highest wisdom in the world), with the forbearance of the knowledge of the dharma of suffering (acceptance of the truth of suffering) as the augmenting condition, producing the forbearance of the knowledge of the dharma of suffering. Among conditioned dharmas (things arising from causes and conditions), only this non-outflow dharma is not produced from causes and conditions. Two, or using the highest mundane dharma as a cause. Repeated practice (repeatedly practicing), the knowable obscurations can be cut off. Outflowing good (limited good) is the most supreme, because it is the most supreme meaning, so it can be used as a cause to generate the forbearance of the dharma of suffering. This Acharya's view is as a cause. Just like the later explanation. The meaning established by the former teacher is that the augmenting condition produces it, which is what has been passed down from ancient times. In order to distinguish it from another meaning, it is established in this way. His intention is to follow Dharmapala's view. Some say that Dharmapala did not distinguish the seeds during the ten faiths, which is incorrect. As the Renwang Sutra says, there are differences. Before the ground, there are three minds: one, the mind of faith; two, the abiding mind; three, the firm mind. In the position of faith, it is called the acquired lineage. The abiding one is the combination of the ten understandings (ten kinds of understanding), the ten practices (ten kinds of behavior), and the twenty minds into the abiding mind. The firm mind is the ten dedications. The West searched for that sutra, but has not heard of an original. Even so, let's reconcile it now. As the meaning of that sutra, it generally says that the lineage is many lineages. That is, that sutra says: 'The acquired lineage is in the mind of faith, that is, the position of the ten faiths.' The nature lineage is in the abiding mind. The abiding mind in that sutra is the ten understandings and the ten practices. The ten understandings and the ten practices are called

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性種姓。問曰。何故彼經先明種姓后明本姓。釋云。初修習時名為習姓。后習已成性名性種姓。故此先後非如此論義。問何故彼合二十心為十住。華嚴等開二十心耶。釋曰。簡前後故。前初發生增上信故。故簡異前。既不鄰近初見道故。故合二十心但名一住。故十回向彼經說為道種姓。鄰近見道無漏道故。見道已去名行種姓。是彼經意今此論意理必不然。姓各異故。此中義意二種皆取者。若依舊地持無此文。今三藏依梵本具說此文。今總收二性為種姓持。故云二種皆取。釋異名中。二種種姓能生果故名種子。能持果故名界。恒沙功德性種類故名姓。辨粗細中。舊地持言。又不習者果細果遠。習者果粗果近。古人有云。性種無為非修習法。故言不習。離名絕相。故言果細。非近情測。故言果遠。習種有為可修之法故名為習。有名有相故導果粗。情慮可擬故言果近。有說先有習種能證名粗名近。後有所證性種名細名遠。今所翻譯與舊全別。文意但就性種姓解。三藏云。又此種姓未習成果說名為細者。謂未習種姓果說名為細。若成習種姓果即為粗。所以爾者。發心已去由習種姓故漸增轉明故名為粗。基云。勝軍等解。未發菩提心未習種姓果說名為細。未有習種姓果故。發心已去既有習果。與習種姓果俱行故說名為粗。護月義

【現代漢語翻譯】 現代漢語譯本 性種姓（xing zhong xing）：關於種姓的討論。問：為什麼《瑜伽師地論》先說明種姓，后說明本姓？答：最初修習時稱為習姓（xi xing），後來修習成就的自性稱為性種姓（xing zhong xing）。因此，這種先後順序並非像論義那樣。問：為什麼《瑜伽師地論》將二十心合為十住，而《華嚴經》等卻分開這二十心？答：這是爲了區分前後。因為最初生起增上信，所以要區分於之前。既然不鄰近最初的見道，所以將二十心合為一住。因此，《瑜伽師地論》將十回向說為道種姓（dao zhong xing），因為它鄰近見道無漏道。見道之後稱為行種姓（xing zhong xing）。這是《瑜伽師地論》的含義，但現在這部論的意義必然不是這樣，因為種姓各不相同。這裡的意思是兩種都取嗎？如果按照舊《菩薩地持經》，沒有這段文字。現在三藏法師依據梵文字完整地說了這段文字。現在總括兩種自性為種姓持，所以說兩種都取。在解釋異名中，兩種種姓能生果，所以稱為種子。能持果，所以稱為界。恒河沙數功德的自性種類，所以稱為姓。在辨別粗細中，舊《菩薩地持經》說：不修習的人，果細果遠；修習的人，果粗果近。古人有說：性種無為，不是修習之法，所以說不習。遠離名相，所以說果細。不是近情可以推測的，所以說果遠。習種有為，是可以修習之法，所以稱為習。有名有相，所以導果粗。情慮可以比擬，所以說果近。有人說先有習種，能證得，稱為粗、稱為近；後有所證的性種，稱為細、稱為遠。現在所翻譯的與舊譯完全不同。文意只是就性種姓來解釋。三藏法師說：又這種姓未修習成果，說名為細，是指未修習的種姓果說名為細。如果成就了習種姓果，就為粗。之所以這樣，是因為發心之後，由於習種姓的緣故，逐漸增長轉明，所以稱為粗。基法師說：勝軍等人解釋，未發菩提心，未修習種姓果，說名為細，因為沒有習種姓果。發心之後，既然有了習果，與習種姓果共同執行，所以說名為粗。護月義（hu yue yi）。

【English Translation】 English version The Nature of Lineage. Question: Why does that scripture first explain lineage and then explain the original nature? Answer: In the initial stage of cultivation, it is called the 'acquired lineage' (xi xing). After cultivation is accomplished, the inherent nature is called the 'nature lineage' (xing zhong xing). Therefore, this order is not like the arguments in treatises. Question: Why does that scripture combine twenty minds into ten abodes, while the Avatamsaka Sutra and others separate these twenty minds? Answer: This is to distinguish between what comes before and after. Because of the initial arising of increased faith, it is distinguished from what came before. Since it is not close to the initial seeing of the Path, the twenty minds are combined into one abode. Therefore, that scripture refers to the ten dedications as the 'lineage of the Path' (dao zhong xing), because it is close to the Path of seeing and the unconditioned Path. After seeing the Path, it is called the 'lineage of practice' (xing zhong xing). This is the meaning of that scripture, but the meaning of this treatise is necessarily not the same, because the lineages are different. Does this mean that both are taken here? According to the old Bodhisattvabhumi Sutra, there is no such passage. Now, the Tripitaka Master has fully explained this passage based on the Sanskrit text. Now, both natures are collectively held as lineage, so it is said that both are taken. In explaining different names, the two types of lineage can produce fruit, so they are called 'seeds'. They can hold the fruit, so they are called 'realms'. The nature and types of merits like the sands of the Ganges are called 'lineage'. In distinguishing between coarse and subtle, the old Bodhisattvabhumi Sutra says: For those who do not cultivate, the fruit is subtle and distant; for those who cultivate, the fruit is coarse and near. Ancient people have said: The nature lineage is unconditioned and not a method of cultivation, so it is said that it is not cultivated. It is beyond names and appearances, so it is said that the fruit is subtle. It cannot be measured by near emotions, so it is said that the fruit is distant. The acquired lineage is conditioned and a method that can be cultivated, so it is called acquired. It has names and appearances, so it leads to a coarse fruit. It can be compared by emotional considerations, so it is said that the fruit is near. Some say that first there is the acquired lineage, which can be realized, and is called coarse and near; later, the realized nature lineage is called subtle and distant. The current translation is completely different from the old translation. The meaning of the text only explains the nature lineage. The Tripitaka Master says: Furthermore, this lineage that has not been cultivated to fruition is said to be subtle, referring to the fruit of the uncultivated lineage being said to be subtle. If the fruit of the acquired lineage is achieved, then it is coarse. The reason for this is that after the arising of the aspiration, due to the acquired lineage, it gradually increases and becomes clearer, so it is called coarse. Master Ji says: Shengjun and others explain that before the arising of the Bodhi mind, the fruit of the uncultivated lineage is said to be subtle, because there is no fruit of the acquired lineage. After the arising of the aspiration, since there is the acquired fruit, it operates together with the fruit of the acquired lineage, so it is said to be coarse. The meaning of Hùyuè (護月義).

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中亦有二說。一解。本性種姓未有習成。地前有漏現行果時名細。成有漏果時名粗。與現心俱故。是即本有無漏增上緣故。發菩提心果。第二說。地前姓習二種未有習成。登地已上無漏心果說名為細。若成無漏心方名為粗。與無漏心果俱故。護法義亦有二說。一說。習種性未習成。新生種子果時名細。若已習成新種子果時名粗。與新種果俱故。一解。義同護月后解。基云。此取十信初熏無漏種增倍故說粗細。非是餘位。云何名俱。如護法義。更別成種。新生之種與舊種。俱可如此釋。如護月義。但令舊增即當念中新增之種義說為果。舊來之種義說為因。故言俱也。又前念望后念。雖異剎邪因滅果生。由因有故能生其果。故說為俱。如勝軍義。無始有漏善法種名因。十信初時因緣無漏教熏成新種。此種是果。無始種為因。因果同時故說為俱也。辨勝過劣中先略后廣。言若諸菩薩乃至無上最勝者。景雲。但成大乘種姓之因。已過二乘之果。何況無性一切有情。若依起信論師說。云一切眾生煩惱起時即帶無漏解性一切熏成大乘種姓者。則無三乘勝劣。亦無有性無性差別。云何得順此文。未發心前但成種姓尚過二乘。況餘一切無種姓人。基云。十信已前成就菩薩姓。尚過二乘有學無學。何況其餘一切異生。何者。一切有情皆有

【現代漢語翻譯】 現代漢語譯本： 關於『俱』（俱時）也有兩種說法。一種解釋是，本性（bodhicitta-prakṛti，菩提心自性）和種姓（gotra，種性）尚未通過修習成就。在初地（bhūmi，菩薩的階位）之前，有漏（sāsrava，有煩惱的）現行（vartamāna，當下生起的）果報生起時，稱為『細』（sūkṣma，微細）。當成就了有漏果報時，稱為『粗』（sthūla，粗顯）。因為它與現行心同時存在，所以是本有的無漏（anāsrava，無煩惱的）增上緣（adhipati-pratyaya，強力的助緣），因此能引發菩提心果。 第二種說法是，在初地之前，種姓和習性（vāsanā，習氣）兩種都尚未通過修習成就。只有登上初地及以上，無漏心的果報才可稱為『細』。如果成就了無漏心，才能稱為『粗』。因為它與無漏心的果報同時存在。護法（Dharmapāla，印度論師）的觀點也有兩種說法。一種說法是，習種性尚未通過修習成就，新生的種子果報生起時，稱為『細』。如果已經通過修習成就，新生的種子果報生起時，稱為『粗』。因為它與新生的種子果報同時存在。另一種解釋，與護月（Candrapāla，印度論師）之後的解釋相同。窺基（Kuiji，唐代法相宗大師）說，這裡指的是十信位（daśa-śraddhābhūmi，菩薩修行十個階段的最初階段）初次熏習無漏種子，使其增長一倍，所以說粗細，並非指其他位次。 什麼叫做『俱』呢？按照護法的觀點，可以解釋為另外產生新的種子，新生的種子與舊有的種子同時存在。按照護月的觀點，只是讓舊有的種子增長，即將當下的新增長的種子視為果，舊有的種子視為因，所以說是『俱』。另外，以前念望后念，即使異生（pṛthagjana，凡夫）的邪因滅，果報生，由於因的存在，才能生起果報，所以說是『俱』。按照勝軍（Jitāri，印度論師）的觀點，無始以來的有漏善法種子是因，十信位開始時，因緣無漏教法熏習而成就新的種子，這個種子是果，無始以來的種子是因，因果同時存在，所以說是『俱』。 在辨別勝過和低劣時，先簡略后詳細。『若諸菩薩乃至無上最勝者』，景（Jing，唐代僧人）說，只是成就了大乘種姓的因，就已經超過了二乘（śrāvakayāna and pratyekabuddhayāna，聲聞乘和緣覺乘）的果報，更何況是無性（agotraka，沒有成佛可能性）的一切有情（sattva，眾生）。如果按照《起信論》（Mahāyāna-śraddhotpāda-śāstra，大乘起信論）論師的說法，一切眾生煩惱生起時，就帶有無漏解脫的自性，一切都熏習成就大乘種姓，那麼就沒有三乘（triyāna，聲聞乘、緣覺乘和菩薩乘）的勝劣之分，也沒有有性和無性的差別。如何才能順應這段經文呢？在未發菩提心之前，只是成就了種姓，就已經超過了二乘，更何況是其他一切沒有種姓的人。窺基說，在十信位之前，成就了菩薩種姓，就已經超過了二乘的有學（śaikṣa，還在學習的）和無學（aśaikṣa，已經完成學習的），更何況是其他一切異生。為什麼呢？一切有情都有。

【English Translation】 English version: There are also two explanations regarding 'simultaneous' (俱, ju). One explanation is that the inherent nature (bodhicitta-prakṛti, 菩提心自性) and lineage (gotra, 種姓) have not yet been cultivated. Before the first ground (bhūmi, 菩薩的階位), when the defiled (sāsrava, 有煩惱的) current (vartamāna, 當下生起的) result arises, it is called 'subtle' (sūkṣma, 微細). When the defiled result is achieved, it is called 'coarse' (sthūla, 粗顯). Because it exists simultaneously with the current mind, it is the dominant condition (adhipati-pratyaya, 強力的助緣) of the inherent undefiled (anāsrava, 無煩惱的), thus triggering the result of the bodhicitta. The second explanation is that before the first ground, both lineage and habit (vāsanā, 習氣) have not yet been cultivated. Only upon reaching the first ground and above can the result of the undefiled mind be called 'subtle'. If the undefiled mind is achieved, it can be called 'coarse'. Because it exists simultaneously with the result of the undefiled mind. Dharmapāla's (Dharmapāla, 印度論師) view also has two explanations. One explanation is that the habitual lineage has not yet been cultivated. When the result of the newly generated seed arises, it is called 'subtle'. If it has been cultivated, when the result of the newly generated seed arises, it is called 'coarse'. Because it exists simultaneously with the result of the newly generated seed. Another explanation is the same as Candrapāla's (Candrapāla, 印度論師) later explanation. Kuiji (Kuiji, 唐代法相宗大師) said that this refers to the initial cultivation of the undefiled seed in the ten stages of faith (daśa-śraddhābhūmi, 菩薩修行十個階段的最初階段), which doubles its growth, so it is called coarse and subtle, not referring to other positions. What is meant by 'simultaneous'? According to Dharmapāla's view, it can be explained as the separate generation of new seeds, with the newly generated seeds existing simultaneously with the old seeds. According to Candrapāla's view, it is only the growth of the old seeds, that is, the newly increased seeds in the present moment are regarded as the result, and the old seeds are regarded as the cause, so it is said to be 'simultaneous'. In addition, looking at the later thought from the previous thought, even if the evil cause of the ordinary being (pṛthagjana, 凡夫) ceases and the result arises, the result can only arise because of the existence of the cause, so it is said to be 'simultaneous'. According to Jitāri's (Jitāri, 印度論師) view, the defiled good seed from beginningless time is the cause. At the beginning of the ten stages of faith, the undefiled teaching cultivates and achieves a new seed. This seed is the result, and the seed from beginningless time is the cause. Cause and effect exist simultaneously, so it is said to be 'simultaneous'. In distinguishing superiority and inferiority, it is first brief and then detailed. 'If all Bodhisattvas, even the unsurpassed and most excellent,' Jing (Jing, 唐代僧人) said that merely achieving the cause of the Mahāyāna lineage already surpasses the result of the Two Vehicles (śrāvakayāna and pratyekabuddhayāna, 聲聞乘和緣覺乘), let alone all sentient beings (sattva, 眾生) without the potential (agotraka, 沒有成佛可能性). If according to the teachers of the Awakening of Faith (Mahāyāna-śraddhotpāda-śāstra, 大乘起信論), when the afflictions of all sentient beings arise, they carry the inherent nature of undefiled liberation, and all cultivate and achieve the Mahāyāna lineage, then there is no distinction between the superiority and inferiority of the Three Vehicles (triyāna, 聲聞乘、緣覺乘和菩薩乘), nor is there a difference between those with and without potential. How can this passage be followed? Before generating the bodhicitta, merely achieving the lineage already surpasses the Two Vehicles, let alone all other people without lineage. Kuiji said that before the ten stages of faith, achieving the Bodhisattva lineage already surpasses the learners (śaikṣa, 還在學習的) and non-learners (aśaikṣa, 已經完成學習的) of the Two Vehicles, let alone all other ordinary beings. Why? All sentient beings have.

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二障。然無始來七方便前成二乘種。煩惱障有可斷故。唯當能證煩惱障凈。所知障竟不可斷故。不得當證所知障凈。然煩惱障有重有輕。根有利鈍故。二乘有異。若成菩薩種。無始已來十信已前。二障必定當可斷故。望彼四種。是無上勝。即與擇分真如境中有障無障故立五種姓。義無差別。如彼當解。今釋景公所疑。起信據不思議熏習真如受熏之義。瑜伽據可思議熏習賴耶受熏之義。法門各異。不可一準。何以故下問答廣辨。問意者。三乘同坐解脫床。何故菩薩種姓在異生勝於二乘。答中有二。初約二障俱盡以明過小。二約四事以明過小。二障者。略辨其體有其四重。一約五重辨體。亦四住地是煩惱障。無明住地是所知障。二約人法二執。三藏云。但以我見為人執。以外諸惑皆非人執。若人執類故通名人執。義亦無失。若以法執望所知障有兩解。一云。所知障寬法執狹。所以爾者。以事中無知非法執故。一云。法執與所知障等無寬狹。三藏意以後解為勝。三約七識分別。五識但起煩惱障是現量故非所知障。意識俱起二障。末那不定。一解末那但有惑障。三藏云。末那若無法執所知障者。即大有妨難。如瑜伽說賴耶極少必與一識俱行。如彼二乘學無學人入于滅定無末那者。爾時賴耶唯獨一識不得說言極少二識俱行。又第

【現代漢語翻譯】 現代漢語譯本 二障（兩種障礙）。然而從無始以來，在七方便位之前就已成就二乘（聲聞乘和緣覺乘）的種性。煩惱障是可以斷除的，所以二乘僅僅能夠證得煩惱障的清凈。所知障最終是不可斷除的，所以二乘不能證得所知障的清凈。然而煩惱障有輕有重，根器有利有鈍，所以二乘之間也有差異。如果成就菩薩種性，從無始以來十信位之前，二障必定是可以斷除的，相對於二乘的四種情況來說，菩薩種性是無上殊勝的。這與擇分真如境中有障無障而立五種姓的說法，在意義上沒有差別，如同彼處應當理解的那樣。現在解釋景公所疑惑的問題。《起信論》是根據不可思議熏習真如受熏的意義，《瑜伽師地論》是根據可思議熏習阿賴耶識受熏的意義。法門各有不同，不可一概而論。為什麼呢？下面的問答廣泛辨析。問的意思是：三乘（聲聞乘、緣覺乘、菩薩乘）同坐解脫床，為什麼菩薩種姓在異生位就勝過二乘？答中有二：首先從二障都斷盡來說明二乘的過失在於狹小，其次從四事來說明二乘的過失在於狹小。二障，簡略辨別它的體性有四重。一是從五重來辨別體性，四住地是煩惱障，無明住地是所知障。二是從人執和法執來說。《三藏》說，只是以我見作為人執，以外的各種迷惑都不是人執。如果人執類似，所以統稱為人執，意義上也沒有缺失。如果以法執來看所知障，有兩種解釋：一種說法是，所知障寬於法執，之所以這樣說，是因為在事中無知不是法執的緣故。另一種說法是，法執與所知障相等，沒有寬狹之分。《三藏》認為以後一種解釋為勝。三是從七識來分別。五識只是生起煩惱障，因為是現量的緣故，不是所知障。意識同時生起二障。末那識不確定。一種解釋是末那識只有惑障。《三藏》說，末那識如果沒有法執所知障，就大有妨難。如《瑜伽師地論》說，阿賴耶識極少必定與一識共同執行。如彼二乘學無學人進入滅盡定，沒有末那識，這時阿賴耶識唯獨一識，不得說極少二識共同執行。又第

【English Translation】 English version The Two Obstructions (two kinds of hindrances). However, from beginningless time, before the Seven Expedient Stages, the Two Vehicle (Śrāvakayāna and Pratyekabuddhayāna) seeds are formed. The Klesha-avarana (afflictive obstruction) can be severed, so the Two Vehicles can only realize the purity of the Klesha-avarana. The Jñeya-avarana (cognitive obstruction) ultimately cannot be severed, so the Two Vehicles cannot realize the purity of the Jñeya-avarana. However, the Klesha-avarana has heavy and light forms, and faculties have sharp and dull qualities, so there are differences among the Two Vehicles. If the Bodhisattva seed is formed, from beginningless time before the Ten Faiths, the Two Obstructions can certainly be severed. Compared to the four situations of the Two Vehicles, the Bodhisattva seed is unsurpassed and supreme. This, along with the distinction of having or not having obstructions in the 'selective' Suchness realm, establishes the Five Natures, and there is no difference in meaning, as should be understood there. Now, explaining the doubts of Jing Gong, the Awakening of Faith Treatise is based on the meaning of inconceivable perfuming of Suchness receiving perfuming, while the Yogācārabhūmi-śāstra is based on the meaning of conceivable perfuming of Ālaya-vijñāna receiving perfuming. The Dharma gates are different, and cannot be uniformly applied. Why is this? The following questions and answers extensively analyze. The meaning of the question is: The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) all sit on the liberation seat, so why is the Bodhisattva seed superior to the Two Vehicles in the stage of ordinary beings? There are two parts to the answer: First, it explains the fault of the Two Vehicles being small by saying that both obstructions are completely exhausted. Second, it explains the fault of the Two Vehicles being small by referring to the Four Matters. The Two Obstructions, briefly distinguishing their nature, have four levels. First, distinguishing the nature from the Five Levels, the Four Abodes are the Klesha-avarana, and the Avidyā-bhūmi (ground of ignorance) is the Jñeya-avarana. Second, from the two attachments of person and Dharma. The Tripiṭaka says that only the view of 'I' is the attachment to person, and all other delusions are not attachments to person. If the attachments to person are similar, they are collectively called attachments to person, and there is no loss in meaning. If the Dharma attachment is viewed in relation to the Jñeya-avarana, there are two explanations: One explanation is that the Jñeya-avarana is broader than the Dharma attachment. The reason for this is that ignorance in things is not a Dharma attachment. Another explanation is that the Dharma attachment is equal to the Jñeya-avarana, without being broader or narrower. The Tripiṭaka considers the latter explanation to be superior. Third, distinguishing from the Seven Consciousnesses. The five consciousnesses only give rise to the Klesha-avarana, because they are direct perception, and are not the Jñeya-avarana. The sixth consciousness arises with both obstructions simultaneously. The seventh consciousness, Manas, is uncertain. One explanation is that Manas only has the afflictive obstruction. The Tripiṭaka says that if Manas does not have the Dharma attachment Jñeya-avarana, there would be great difficulties. As the Yogācārabhūmi-śāstra says, the Ālaya-vijñāna must always operate with at least one other consciousness. As those Two Vehicle learners, both with and without learning, enter cessation, there is no Manas. At this time, the Ālaya-vijñāna is only one consciousness, and it cannot be said that at least two consciousnesses operate together. Also, the

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七十八云。八地已去一切煩惱皆不現行。唯有所知障為所依止。此八地已上意識入人空觀時。末那即起法執名有所知障。是故六七二識皆起二障。四約三性分別。煩惱障者。唯是不善及隱沒無記。所知障者。西國三解不同。一云。唯染污。一云。通二性。一云。通三性。三藏意存二性除善。佛地論說多存法執。是無記性。唯識第九說通二性。次明治斷煩惱障中。若見斷者。初地中斷。修所斷者有其三品。上中二品初地已伏。畢竟不行。下品煩惱七地已來猶起故。佛地論云。五六七地若無末那識。應不得起六識煩惱。八地已去下品亦伏。下住品云二障三處過。一惡道煩惱粗重初地時斷。二障一向無生法忍煩惱粗重第八地斷。三一切煩惱習氣隨眠粗重第十地斷者。道理修斷煩惱至金剛心一時頓斷。而言八地斷者。據至八地永伏不行。說伏為斷。所知障中。若見斷者。初地斷。若修斷。二地已去念念漸斷至金剛方盡。然住品中說煩惱障第三過者。謂最上成滿菩薩住斷者據無間道為論。所知障中第三過者。謂如來住斷者據解脫道為論。即影略法門。言一切聲聞獨覺種姓唯能當證煩惱障凈等者。問何故前立宗中雲菩薩種姓尚過一切聲聞獨覺等。下釋中即云聲聞等種姓唯證煩惱障凈。菩薩種姓當證二障凈等。此文則說過二乘因。何

【現代漢語翻譯】 現代漢語譯本 七十八、問：八地（不動地，菩薩修行第八個階段）以上的菩薩，一切煩惱都不再現行，只有所知障作為其依止。這是因為八地以上的菩薩在進入人空觀（對『人』的空性認知）時，末那識（manas-vijnana，第七識，意根）會生起法執（dharma-graha，對『法』的執著），這就被稱為所知障。因此，第六識（意識）和第七識都會生起兩種障礙（煩惱障和所知障）。 從三性的角度來分析，煩惱障僅僅是不善（akusala）和隱沒無記（obhrita-avyakrta）。關於所知障，西國（印度）有三種不同的解釋：第一種觀點認為，所知障僅僅是染污的（kliṣṭa）；第二種觀點認為，所知障通於兩種性質（染污和無記）；第三種觀點認為，所知障通於三種性質（善、不善、無記）。三藏（Tripitaka，佛教經典）的觀點傾向於兩種性質，即排除善性。在《佛地論》（Buddhabhumi Sutra）中，更多地認為法執是無記性的。唯識學派的第九識（阿陀那識，ālayavijñāna）認為所知障通於兩種性質。 接下來討論斷除煩惱障。如果是見道所斷的煩惱，在初地（歡喜地，菩薩修行第一個階段）時斷除。如果是修道所斷的煩惱，則有上、中、下三品。上品和中品的煩惱在初地時就已經被伏住，不再現行。下品的煩惱在七地（遠行地，菩薩修行第七個階段）之前仍然會生起。因此，《佛地論》說，如果第五識（眼識）、第六識和第七識沒有末那識，就不應該生起第六識的煩惱。八地以上，下品的煩惱也被伏住。《下住品》說，二障（煩惱障和所知障）有三個階段的斷除：第一，惡道（durgati）的煩惱粗重在初地時斷除；第二，對二障一向無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的證悟）的煩惱粗重在第八地斷除；第三，一切煩惱的習氣隨眠粗重在第十地（法雲地，菩薩修行第十個階段）斷除。按照道理，修道所斷的煩惱應該在金剛心（vajra-citta，最堅固的心）時一時頓斷。之所以說八地斷除，是因為到達八地時，煩惱被永遠伏住，不再現行，所以說伏住就是斷除。 在所知障中，如果是見道所斷的，在初地斷除。如果是修道所斷的，從二地（離垢地，菩薩修行第二個階段）開始，唸唸漸斷，直到金剛喻定（vajropama-samadhi）時才斷盡。然而，《住品》中說煩惱障的第三個階段的斷除，是指最上成滿菩薩（圓滿成就的菩薩）的住處所斷除的，這是從無間道（anantarya-marga）的角度來討論的。所知障的第三個階段的斷除，是指如來（Tathagata，佛）的住處所斷除的，這是從解脫道（vimukti-marga）的角度來討論的。這是一種影略的法門。 如果說一切聲聞（sravaka，聽聞佛法而證悟者）、獨覺（pratyekabuddha，無師自悟者）的種姓只能證得煩惱障的清凈，那麼，為什麼前面在立宗時說菩薩（bodhisattva）的種姓尚且超過一切聲聞、獨覺等，而下面的解釋中卻說聲聞等的種姓只能證得煩惱障的清凈，菩薩的種姓才能證得二障的清凈等？這段文字豈不是貶低了二乘（聲聞乘和獨覺乘）的因地修行？

【English Translation】 English version Seventy-eighth: Question: For Bodhisattvas beyond the Eighth Ground (Acala-bhumi, the Immovable Ground, the eighth stage of Bodhisattva practice), all afflictions no longer manifest, with only the Jnana-avarana (cognitive obscuration) remaining as their support. This is because when Bodhisattvas beyond the Eighth Ground enter the contemplation of the emptiness of persons (pudgala-sunyata, the realization of the emptiness of 『self』), the Manas-vijnana (the seventh consciousness, the mind-consciousness) arises with Dharma-graha (clinging to phenomena), which is called Jnana-avarana. Therefore, both the sixth (consciousness) and seventh consciousnesses give rise to two obscurations (Klesha-avarana and Jnana-avarana). Analyzing from the perspective of the three natures, Klesha-avarana (afflictive obscuration) is only Akusala (unwholesome) and Obhrita-avyakrta (obscured indeterminate). Regarding Jnana-avarana, there are three different interpretations in the Western Country (India): The first view is that Jnana-avarana is only Klista (defiled); the second view is that Jnana-avarana is common to two natures (defiled and indeterminate); the third view is that Jnana-avarana is common to three natures (wholesome, unwholesome, and indeterminate). The intention of the Tripitaka (the Buddhist canon) leans towards two natures, excluding the wholesome nature. In the Buddhabhumi Sutra (Buddhabhumi Sutra), it is mostly considered that Dharma-graha is indeterminate. The ninth consciousness (Alaya-vijnana) in the Vijnanavada school holds that Jnana-avarana is common to two natures. Next, we discuss the elimination of Klesha-avarana. If it is the afflictions to be eliminated by the path of seeing (darshana-marga), they are eliminated at the First Ground (Pramudita-bhumi, the Joyful Ground, the first stage of Bodhisattva practice). If it is the afflictions to be eliminated by the path of cultivation (bhavana-marga), there are three grades: superior, middle, and inferior. The superior and middle grades of afflictions have already been subdued at the First Ground and no longer manifest. The inferior grade of afflictions still arises before the Seventh Ground (Duramgama-bhumi, the Far-Going Ground, the seventh stage of Bodhisattva practice). Therefore, the Buddhabhumi Sutra says that if the fifth (eye-consciousness), sixth, and seventh consciousnesses do not have Manas-vijnana, the afflictions of the sixth consciousness should not arise. Beyond the Eighth Ground, the inferior grade of afflictions is also subdued. The 『Lower Abiding Chapter』 says that the two obscurations (Klesha-avarana and Jnana-avarana) have three stages of elimination: First, the coarse afflictions of the evil destinies (durgati) are eliminated at the First Ground; second, the coarse afflictions of Anutpattika-dharma-ksanti (acceptance of the non-arising of phenomena) regarding the two obscurations are eliminated at the Eighth Ground; third, the coarse afflictions of the habitual tendencies of all afflictions are eliminated at the Tenth Ground (Dharma-megha-bhumi, the Cloud of Dharma Ground, the tenth stage of Bodhisattva practice). According to reason, the afflictions to be eliminated by the path of cultivation should be eliminated all at once at the Vajra-citta (diamond-like mind). The reason for saying that they are eliminated at the Eighth Ground is that when reaching the Eighth Ground, the afflictions are permanently subdued and no longer manifest, so subduing is said to be eliminating. In Jnana-avarana, if it is to be eliminated by the path of seeing, it is eliminated at the First Ground. If it is to be eliminated by the path of cultivation, it is gradually eliminated from the Second Ground (Vimala-bhumi, the Stainless Ground, the second stage of Bodhisattva practice) onwards, until it is completely eliminated at the Vajropama-samadhi (diamond-like samadhi). However, the 『Abiding Chapter』 says that the third stage of the elimination of Klesha-avarana refers to the elimination at the abode of the most supreme and accomplished Bodhisattva, which is discussed from the perspective of the Anantarya-marga (path of immediate consequence). The third stage of the elimination of Jnana-avarana refers to the elimination at the abode of the Tathagata (Thus Come One, Buddha), which is discussed from the perspective of the Vimukti-marga (path of liberation). This is a method of abbreviated teaching. If it is said that the lineages of all Sravakas (hearers, those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (solitary Buddhas, those who attain enlightenment without a teacher) can only attain the purification of Klesha-avarana, then why did the initial establishment of the thesis state that the lineage of Bodhisattvas (enlightenment beings) even surpasses all Sravakas, Pratyekabuddhas, etc., while the explanation below says that the lineages of Sravakas, etc., can only attain the purification of Klesha-avarana, and the lineage of Bodhisattvas can attain the purification of the two obscurations, etc.? Doesn't this passage belittle the causal practice of the Two Vehicles (Sravakayana and Pratyekabuddhayana)?

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故前後相違。解云。此影略互顯亦無妨也。亦可舉種姓明果。不欲明種姓。四事勝中。行勝者菩薩有二利行別。令得世間善因名利益。令得世善果名為安樂。又令得未來樂果名為利益。令得現樂名安樂。攝論云。令得出世樂名為利益。令得世間樂名為安樂。今此總明世間利樂。此通五趣。哀愍已下令彼人天護得勝義等者。人天道器堪受出世無漏勝義故也。善巧勝中。此中但明五種。余處惑亦加諦或處。明七加根等。二乘但于蘊界處緣起處非處中分別善巧。不能於五明處等通達善巧。善薩不爾。於一切處俱得善巧。對彼二乘故於善巧中勝。第二明種姓相中。文分為三。初略標綱要。次隨別解釋。后總結。前中景雲。法爾本有無漏種子是種姓體。依此種子修行六度。表示菩薩有種姓體名為種姓相。六度體性者。法施財施即用無貪善根相應思業及所發身語共起五蘊為體。無畏施者。即用無瞋善根相應思等五蘊為體。若據檀義攝於六。則用三善根所發三業一切善法以為體。施戒有三聚。則用一切善法為體。忍中他不饒益忍以無瞋為體。安受苦忍三藏雲精進為性。亦可以智推業故能安忍即智為性。法忍思惟解忍智慧為性。同時共起亦五蘊為體。精進克性用靜慮精進數為體。若取俱生三業是則五蘊並是精進。靜慮用別境中定數為體

【現代漢語翻譯】 現代漢語譯本 因此，前後說法存在矛盾。解釋說，這種省略和相互顯現的方式並沒有妨礙。也可以用種姓來表明結果，而不是要明確種姓。在四種殊勝中，行為殊勝是指菩薩具有利益眾生和安樂眾生的兩種行為差別。使眾生獲得世間的善因，稱為『利益』；使眾生獲得世間的善果，稱為『安樂』。進一步說，使眾生獲得未來的安樂果報，稱為『利益』；使眾生獲得當下的安樂，稱為『安樂』。《攝大乘論》說，使眾生獲得出世間的安樂，稱為『利益』；使眾生獲得世間的安樂，稱為『安樂』。這裡總括地說明世間的利益和安樂，這適用於五道眾生。『哀愍』以下，使那些人天能夠守護並獲得殊勝的意義等，是因為人天道的眾生具有成為法器的能力，能夠接受出世間的無漏殊勝意義。在善巧殊勝中，這裡只說明瞭五種，在其他地方，或者加上『諦』，或者在有些地方，說明七種，加上『根』等。二乘行者只是在五蘊、十二處、十八界、十二因緣、以及是處非處中分別善巧，不能在五明處等處通達善巧。菩薩不是這樣，在一切處都能獲得善巧。因為針對二乘行者，所以在善巧方面更為殊勝。第二部分說明種姓的相狀，文章分為三個部分。首先是簡略地標出綱要，其次是分別解釋，最後是總結。在第一部分中，景法師說，法爾本有（本來就有的）無漏種子是種姓的本體。依靠這種種子修行六度，表明菩薩具有種姓的本體，這被稱為種姓的相狀。六度的體性是：法佈施和財佈施，就是用與無貪善根相應的思業以及所發的身語共同生起的五蘊作為體性。無畏佈施，就是用與無嗔善根相應的思等五蘊作為體性。如果根據佈施的含義來統攝六度，那麼就用三善根所發的三業以及一切善法作為體性。施戒有三聚，那麼就用一切善法作為體性。忍辱中，他人不饒益忍以無嗔為體性。安受苦忍，三藏中說以精進為體性，也可以用智慧來推究業力，因此能夠安忍，即以智慧為體性。法忍思惟解忍以智慧為體性。同時共同生起的也是五蘊作為體性。精進的克性，用靜慮中的精進數量作為體性。如果取俱生的三業，那麼五蘊都是精進。靜慮用別境中的定數量作為體性。

【English Translation】 English version Therefore, the preceding and following statements contradict each other. The explanation is that this kind of omission and mutual highlighting is not a hindrance. It is also possible to use gotra (lineage, family) to indicate the result, rather than explicitly stating the gotra. Among the four superiorities, the superiority of practice refers to the two distinct practices of Bodhisattvas: benefiting beings and bringing them happiness. Causing beings to obtain wholesome causes in the world is called 'benefit'; causing beings to obtain wholesome results in the world is called 'happiness.' Furthermore, causing beings to obtain future happiness is called 'benefit'; causing beings to obtain present happiness is called 'happiness.' The Mahāyānasaṃgraha states that causing beings to obtain supramundane happiness is called 'benefit'; causing beings to obtain mundane happiness is called 'happiness.' Here, it is a general explanation of worldly benefit and happiness, which applies to beings in the five realms of existence. 'Compassion' and the following, enabling those humans and devas to guard and obtain superior meanings, etc., is because beings in the human and deva realms have the capacity to become vessels, capable of receiving the supramundane, undefiled, superior meaning. In the superiority of skillful means, only five types are explained here. In other places, either 'truth' is added, or in some places, seven types are explained, adding 'roots,' etc. The Śrāvakas and Pratyekabuddhas (Two Vehicles) are only skillful in distinguishing the five skandhas (aggregates), twelve āyatanas (sense bases), eighteen dhātus (elements), twelve links of dependent origination, and what is and is not the case, but they cannot thoroughly understand the skillful means in the five sciences, etc. Bodhisattvas are not like this; they can obtain skillful means in all places. Because it is directed towards the Two Vehicles, it is more superior in terms of skillful means. The second part explains the characteristics of gotra, and the text is divided into three parts. First, it briefly outlines the essentials; second, it explains them separately; and finally, it summarizes. In the first part, Master Jingyun says that the dhātu (element) of the innately present, undefiled seed is the essence of gotra. Relying on this seed to cultivate the six pāramitās (perfections) indicates that the Bodhisattva possesses the essence of gotra, which is called the characteristics of gotra. The nature of the six pāramitās is: the giving of Dharma and material giving, which uses the mental karma corresponding to the root of non-greed and the five aggregates arising together from the actions of body and speech as its essence. Fearless giving uses the five aggregates, including thought, corresponding to the root of non-anger as its essence. If, according to the meaning of giving, the six perfections are encompassed, then the three karmas arising from the three roots of goodness and all wholesome dharmas are used as the essence. If giving and morality have three categories, then all wholesome dharmas are used as the essence. In forbearance, the forbearance of others' unfriendliness takes non-anger as its essence. The Tripiṭaka says that enduring suffering takes diligence as its nature. It can also use wisdom to investigate karmic forces, so it can endure, which means wisdom is its nature. Dharma forbearance and contemplating and understanding forbearance take wisdom as their nature. The five aggregates that arise simultaneously are also taken as the essence. The characteristic of diligence uses the number of diligence in dhyāna (meditation) as its essence. If the three karmas born together are taken, then the five aggregates are all diligence. Dhyāna uses the number of concentration in the object of distinction as its essence.

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。因定所生功德法門併名靜慮。慧用別境中慧數為體。十波羅蜜中后之四度是緣俗智。第六般若是緣理智。若唯立六度。則第六中通真俗也。泰云。無始已來所作施等雖非蜜多。而是蜜多相由此相故令他比知。身中實有菩薩種姓。隨別釋中文即為六。就辨施中有三。初徴問發起。次正解釋。第三總結。正解文中。初辨三施。第二六句分別。前中又二。初明菩薩本性樂施。第二對境能行。能行又三。初明財施。次辨法施。后無畏。財施文中前明悲田行施。后明敬田行施。悲施中初明有財施。后明無財施。就有財中前明多財施。財物雖少下明少財施。多財施中三時心凈。施前心喜。正施歡喜。施后無悔。物多普惠物少濟貧。言無所惠施深懷慚恥為他贊施等。是無財施。敬田可解。次明法施。其彼彼此世他世等者。于彼三世離惡行善事中作不請之友慈心恒說。下明無畏施。若諸有情怖于王賊。有情難也。水火等者。無情難也。自下六句分別。受他物未嘗差違等者。第一有信也。于共財所下第二有義也。于其種種末尼下第三明其正直。舊地持文明不貪也。文相全別。基云。此中意謂人有種種珍財其心迷倒故。不能收拾不能防守。先寄施他心迷倒故不能記憶。菩薩能正開悟未尚令他欺網于彼。況當自為。其性好樂廣大財位已下第

【現代漢語翻譯】 現代漢語譯本 由禪定所產生的功德法門，也被稱為『靜慮』（Dhyana，禪定）。智慧在觀照不同境界時，以『慧』（Prajna，智慧）作為其體性。十波羅蜜（Paramita，到彼岸）中，後面的四度（佈施、持戒、忍辱、精進）是緣於世俗的智慧。第六般若（Prajna，智慧）是緣于真理的智慧。如果只設立六度，那麼第六般若就貫通真諦和俗諦。泰法師說：『從無始以來所做的佈施等，雖然不是波羅蜜，但是具有波羅蜜的相，因為這種相，使他人可以推知此人身中確實具有菩薩的種姓。』 根據分別解釋經文，可以分為六度。就辨析佈施而言，有三個部分：首先是提問以引發討論，其次是正式的解釋，第三是總結。在正式解釋的部分，首先辨析三種佈施（財施、法施、無畏施），第二是用六句話來分別說明。在前面的部分中，又分為兩部分：首先說明菩薩的本性是樂於佈施，第二是面對境界能夠實行佈施。能夠實行佈施又分為三個方面：首先是說明財施，其次是辨析法施，最後是無畏施。在財施的部分中，前面說明在悲田（對貧苦眾生的佈施）中行佈施，後面說明在敬田（對值得尊敬者的佈施）中行佈施。在悲田佈施中，首先說明有財物時的佈施，後面說明沒有財物時的佈施。在有財物時，前面說明有很多財物時的佈施，『財物雖然很少』，下面說明很少財物時的佈施。在很多財物時的佈施中，有三個時段心是清凈的：佈施前心生歡喜，正在佈施時歡喜，佈施后沒有後悔。財物多時普遍施捨，財物少時救濟貧困。說到『沒有財物可以施捨，內心深感慚愧，為他人讚嘆佈施』等，這是沒有財物時的佈施。敬田的佈施可以理解。 其次說明法施。『其彼彼此世他世等者』，對於過去、現在、未來三世，遠離惡行善的事業中，作為不請自來的朋友，以慈悲心經常宣說。下面說明無畏施。『若諸有情怖于王賊』，這是有情眾生的困難。『水火等者』，這是無情物的困難。下面用六句話來分別說明。『接受他人的財物未曾有差錯違背等』，這是第一，有信用。『對於公共的財物』，這是第二，有道義。『對於各種各樣的摩尼（Mani，寶珠）』，這是第三，說明其正直。舊《地持經》文明不貪婪。文句的表述完全不同。窺基法師說：『這裡的意思是說，人有各種各樣的珍貴財物，但是內心迷惑顛倒，所以不能收拾，不能防守。先前寄託給他人，因為內心迷惑顛倒，所以不能記憶。菩薩能夠正確地開導，未曾讓他人欺騙矇蔽，何況自己會這樣做呢？』『其性好樂廣大財位』以下是第

【English Translation】 English version The meritorious Dharma gate arising from Dhyana (meditative stabilization) is also named 『Quiet Contemplation』 (Dhyana). When wisdom observes different realms, it takes 『Prajna』 (wisdom) as its essence. Among the Ten Paramitas (to the other shore), the latter four (Dana, Sila, Ksanti, Virya) are related to mundane wisdom. The sixth, Prajna (wisdom), is related to the wisdom of truth. If only six Paramitas are established, then the sixth, Prajna, encompasses both the true and the conventional. Master Tai said: 『The giving, etc., done since beginningless time, although not Paramita, has the appearance of Paramita. Because of this appearance, it allows others to infer that this person truly has the lineage of a Bodhisattva in their body.』 According to the separate explanation of the scriptures, it can be divided into six Paramitas. Regarding the analysis of Dana (giving), there are three parts: first, asking questions to initiate discussion; second, the formal explanation; and third, the conclusion. In the formal explanation, first, the three types of giving (material giving, Dharma giving, and fearlessness giving) are analyzed; second, six sentences are used to explain them separately. In the previous part, it is further divided into two parts: first, explaining that the nature of a Bodhisattva is to be fond of giving; second, being able to practice giving when facing realms. Being able to practice giving is further divided into three aspects: first, explaining material giving; second, analyzing Dharma giving; and finally, fearlessness giving. In the part on material giving, the front explains giving in the field of compassion (giving to the poor and suffering), and the back explains giving in the field of respect (giving to those who are worthy of respect). In the giving of the field of compassion, first, it explains giving when there are material possessions; later, it explains giving when there are no material possessions. When there are material possessions, the front explains giving when there are many material possessions; 『although material possessions are few,』 the following explains giving when there are few material possessions. In giving when there are many material possessions, the mind is pure in three periods: joy before giving, joy during giving, and no regret after giving. Give universally when there are many possessions, and relieve poverty when there are few possessions. Speaking of 『not having material possessions to give, feeling deeply ashamed, praising giving for others,』 etc., this is giving when there are no material possessions. Giving in the field of respect can be understood. Next, Dharma giving is explained. 『Those who are in the past, present, and future lives, etc.,』 for the past, present, and future three times, in the cause of abandoning evil and doing good, as a friend who comes uninvited, constantly speak with a compassionate heart. The following explains fearlessness giving. 『If all sentient beings are afraid of kings and thieves,』 this is the difficulty of sentient beings. 『Water, fire, etc.,』 this is the difficulty of inanimate objects. The following uses six sentences to explain separately. 『Receiving other people's property without any mistakes or violations, etc.,』 this is the first, having credibility. 『For public property,』 this is the second, having morality. 『For all kinds of Mani (jewels),』 this is the third, explaining its integrity. The old Bodhisattva Bhumi Sutra clarifies not being greedy. The wording is completely different. Master Kuiji said: 『The meaning here is that people have all kinds of precious possessions, but their minds are confused and inverted, so they cannot collect them and cannot defend them. Previously entrusted to others, because their minds are confused and inverted, they cannot remember. Bodhisattvas can correctly enlighten, never letting others deceive and deceive, let alone doing it themselves?』 『Its nature is fond of vast wealth and position』 below is the

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四明性廣大。基云。謂菩薩心廣大故。心好受用。非少財位。其性好樂廣大財位。以事業廣大而非狹小故。又前已明施物雖少而能均布。慧施廣大而非狹小。今明性好樂大財位施能均布。事業廣大而非狹小。即與前文小物多物好樂為異也。于諸世間酒色下第五明於五欲能速厭舍。得大財寶下第六明不貪著。辨戒中初問次解后結。解中景雲。分二。初明有種姓者設起惡業但成軟品而不暴惡。二明對緣行戒。戒有三聚。文中略明三聚。初明十善業道。是律儀戒。次明四攝。是攝眾生戒。測云。此明攝善法戒。中有二。初明性戒。二若見若聞已下現行善。前中有二。初種成。二於己下舉他況己。今解。大判文勢依如景師。然于其中亦明攝善法戒。即修十善四攝等一切善法名攝善法戒故。言于諸有情不極損惱乃至不生歡喜。于殺業中是其果離亦名自性離。言不以刀杖手塊等惱害有情者。是其因離。十地經言。不以殺心受畜刀杖。言于諸眾生性常慈愛者。此對治離慈能治愛。上來三句是不殺業也。于所應敬特起奉迎乃至非為愚鈍者。是其不盜。由敬尊長乃至修和敬業。故離偷盜。此果離也。景雲。此文身三業中略無離邪淫也。今解。由敬尊長修和敬業故離偷盜及邪淫也。言善順他心乃至先言問訊者。總是離口四過。即四善語。言

【現代漢語翻譯】 現代漢語譯本 四明性廣大（Siming's nature is vast）。基云（Ji Yun）說：『因為菩薩的心廣大，所以心好受用，不是少量財物所能滿足的。他們的本性喜好廣大的財位，因為他們的事業廣大而非狹小。』而且前面已經說明，施捨的物品即使很少，也能均勻地分給眾人。智慧的施捨是廣大的而非狹小的。現在說明，本性喜好大的財位，施捨又能均勻地分給眾人，事業廣大而非狹小，這與前文所說的對小物、多物的好樂有所不同。 對於世間酒色的厭惡，第五點說明對於五欲能迅速厭舍。得到大財寶，第六點說明不貪著。辨戒中，首先是提問，然後是解答，最後是總結。解答中，景雲（Jing Yun）分為兩部分：第一部分說明有種姓的人即使造作惡業，也只是形成軟弱的品性，而不會變得暴虐。第二部分說明對境行戒。戒有三聚。文中簡略地說明了三聚。首先說明十善業道，這是律儀戒。其次說明四攝，這是攝眾生戒。測云（Ce Yun）說：『這說明了攝善法戒。』其中有兩點：第一點說明性戒，第二點從『若見若聞』以下說明現行善。前面有兩點：第一點是種成，第二點從『於己』以下舉他人來比況自己。現在進行解釋。大致按照景師（Jing Shi）的文勢，但在其中也說明了攝善法戒，即修習十善、四攝等一切善法，名為攝善法戒。說到『對於諸有情不極損惱乃至不生歡喜』，在殺業中是其果離，也名自性離。說到『不以刀杖手塊等惱害有情』，是其因離。《十地經》說：『不以殺心受畜刀杖。』說到『對於諸眾生性常慈愛』，這是對治離，慈能對治愛。以上三句是不殺業。 『對於所應敬的人特別起立奉迎乃至不是愚鈍』，是不盜。由於尊敬尊長乃至修習和敬的行業，所以遠離偷盜。這是果離。景雲（Jing Yun）說：『這段文字在身三業中省略了離邪淫。』現在解釋，由於尊敬尊長、修習和敬的行業，所以遠離偷盜及邪淫。說到『善順他心乃至先言問訊』，總是遠離口四過，即四善語。說到

【English Translation】 English version Siming's nature is vast. Ji Yun said, 'Because the Bodhisattva's mind is vast, their heart enjoys receiving, and is not satisfied with small amounts of wealth. Their nature delights in vast positions of wealth, because their undertakings are vast and not narrow.' Moreover, it has already been explained that even if the items given in charity are few, they can be distributed evenly to everyone. The giving of wisdom is vast and not narrow. Now it is explained that their nature delights in great positions of wealth, and their giving can be distributed evenly to everyone, and their undertakings are vast and not narrow, which is different from the previous statement about delighting in small or large amounts of things. Regarding the aversion to worldly wine and sex, the fifth point explains the ability to quickly renounce the five desires. Obtaining great treasures, the sixth point explains non-attachment. In discerning precepts, first there is a question, then an answer, and finally a conclusion. In the answer, Jing Yun divides it into two parts: the first part explains that even if people of noble lineage commit evil deeds, they only form weak qualities and do not become violent. The second part explains practicing precepts in relation to circumstances. There are three categories of precepts. The text briefly explains the three categories. First, it explains the ten wholesome actions, which are the precepts of discipline. Second, it explains the four means of attraction, which are the precepts of attracting beings. Ce Yun said, 'This explains the precepts of gathering wholesome dharmas.' There are two points in it: the first point explains the precepts of nature, and the second point from 'If seen or heard' below explains the practice of wholesome deeds. There are two points before: the first point is the formation of seeds, and the second point from 'Regarding oneself' below uses others to compare oneself. Now, let's explain. Generally following the style of Jing Shi, but within it, it also explains the precepts of gathering wholesome dharmas, that is, practicing all wholesome dharmas such as the ten wholesome actions and the four means of attraction, which are called the precepts of gathering wholesome dharmas. Speaking of 'Not extremely harming sentient beings and even not giving rise to joy,' in the act of killing, it is the separation from the result, also called separation from nature. Speaking of 'Not harming sentient beings with knives, sticks, hands, or clods,' it is the separation from the cause. The Ten Bhumi Sutra says, 'Not receiving or keeping knives or sticks with a murderous intent.' Speaking of 'Always being loving towards all sentient beings by nature,' this is the separation from the antidote, and loving-kindness can counteract attachment. The above three sentences are the act of not killing. 'Especially standing up to greet those who should be respected and not being foolish,' is not stealing. Because of respecting elders and cultivating harmonious and respectful conduct, one is separated from stealing. This is the separation from the result. Jing Yun said, 'This passage omits the separation from sexual misconduct in the three actions of the body.' Now, let's explain, because of respecting elders and cultivating harmonious and respectful conduct, one is separated from stealing and sexual misconduct. Speaking of 'Kindly complying with others' minds and even greeting them first,' it is always avoiding the four faults of speech, that is, the four wholesome words. Speaking of

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于恩有情下明不貪業。初報恩施。二于來求下是來求施。乃至如法求財不以非法者。總是不貪業道。不以卒暴者。不瞋業道。性常喜樂修諸福業下明正見業道。若見若聞乃至過於自受者為性仁慈。重於法受者即四法受明怖現惡因。及重後世者明畏當苦。四法受者受謂苦樂報受。受即是法故云法受。如下文說。如富貴人廣造諸惡現樂后苦。如貧賤人持戒現苦后樂。富貴人修施戒等現樂后樂。貧賤人破戒等現苦后苦。雖有多句總明正見。次明攝眾生戒。景雲。言於他種種所應作事者明同事。于中如法之事菩薩則同。不如法事菩薩不同。善能制止已下乃至隨生隨舍明其利行。下明愛語通四善業。起賢善心尊重實語下明不妄語。不離他心明不兩舌。亦不好樂已下明不綺語。言常柔軟明不惡口。余文可知。測云。問后施品云不以媒行。以此據彼今此何意婚如法也。彼據出家。此就在家。今解。此略不辨佈施攝者。前辨施度中義已顯故。忍中但有耐怨害忍。精進中初問次解后結。解中景判。初明性自翹勤。后辨對緣行於精進。于中初明俗事所為堅固。二于真理心無怯弱。前中初明作事方便。二凡所施為下明根本業。于諸廣大已下第二于理無怯中。先明理觀無怯。次戒入眾下明擊論等事心無畏憚由精進成。后能引已下明以大事況小。

【現代漢語翻譯】 現代漢語譯本 『于恩有情下明不貪業』，這是說首先要報答恩情和施予恩惠。『二于來求下是來求施』，乃至如法地求取財富，不使用非法手段，總的來說就是不貪婪的行業行為。『不以卒暴者』，指的是不使用暴力的嗔怒行為。 『性常喜樂修諸福業下明正見業道』，說明了正確的見解所帶來的行業行為。『若見若聞乃至過於自受者為性仁慈』，指的是如果看到或聽到，甚至超過自己所承受的，都表現出仁慈的本性。『重於法受者即四法受明怖現惡因，及重後世者明畏當苦』，重視法則的接受，即四種法則的接受，說明了對現在惡因的恐懼，以及重視來世，說明了對未來痛苦的畏懼。四法受者，受指的是苦樂的報應接受。接受就是法則，所以說是法則的接受，如下文所說。例如富貴之人廣泛地造作各種惡業，現在快樂，將來受苦。例如貧窮卑賤之人持守戒律，現在受苦，將來快樂。富貴之人修行佈施、持戒等善行，現在快樂，將來也快樂。貧窮卑賤之人破壞戒律等惡行，現在受苦，將來也受苦。雖然有很多語句，總的來說都是說明正確的見解。 『次明攝眾生戒』，接下來闡明攝受眾生的戒律。景雲說：『言於他種種所應作事者明同事』，說明了同事。其中，對於如法的事情，菩薩會一同參與；對於不如法的事情，菩薩不會參與。『善能制止已下乃至隨生隨舍明其利行』，說明了利益眾生的行為。下面闡明愛語，貫穿於四種善業。『起賢善心尊重實語下明不妄語』，說明了不起妄語。『不離他心明不兩舌』，說明了不兩舌。『亦不好樂已下明不綺語』，說明了不綺語。『言常柔軟明不惡口』，說明了不惡口。其餘的文字可以自行理解。 測云：『問后施品云不以媒行。以此據彼今此何意婚如法也』，有人問：後面的佈施品中說不要以媒人的方式進行。以此來推斷，那麼現在這裡是什麼意思呢？婚姻是如法的。彼指的是出家，此指的是在家。現在的解釋是，這裡省略了不辨別佈施攝受的情況，因為前面辨別佈施度中的意義已經很明顯了。忍辱中只有耐怨害忍。精進中，先是提問，然後是解答，最後是總結。解答中，景判說：首先闡明本性自然勤奮，然後辨別面對因緣時所表現出的精進。其中，首先闡明世俗事務的所作所為要堅固，『二凡所施為下明根本業』，說明了根本的行業。『于諸廣大已下第二于理無怯中』，在各種廣大的事情中，第二點是在道理上沒有怯懦。先闡明理觀上沒有怯懦，然後『戒入眾下明擊論等事心無畏憚由精進成』，說明了在戒律、進入大眾、辯論等事情上，心中沒有畏懼和害怕，這是由精進成就的。『后能引已下明以大事況小』，最後用大事來比況小事。

【English Translation】 English version 'Yu En You Qing Xia Ming Bu Tan Ye' (于恩有情下明不貪業) means to first repay kindness and bestow favors. 'Er Yu Lai Qiu Xia Shi Lai Qiu Shi' (二于來求下是來求施), up to seeking wealth lawfully and not using illegal means, is generally the path of non-greed. 'Bu Yi Zu Bao Zhe' (不以卒暴者) refers to not using violent anger. 'Xing Chang Xi Le Xiu Zhu Fu Ye Xia Ming Zheng Jian Ye Dao' (性常喜樂修諸福業下明正見業道) explains the karmic path brought about by correct views. 'Ruo Jian Ruo Wen Nai Zhi Guo Yu Zi Shou Zhe Wei Xing Ren Ci' (若見若聞乃至過於自受者為性仁慈) refers to showing a benevolent nature if one sees or hears, even more than what one endures oneself. 'Zhong Yu Fa Shou Zhe Ji Si Fa Shou Ming Bu Xian E Yin, Ji Zhong Hou Shi Zhe Ming Wei Dang Ku' (重於法受者即四法受明怖現惡因，及重後世者明畏當苦), valuing the acceptance of the Dharma, that is, the acceptance of the four Dharmas, explains the fear of present evil causes, and valuing the afterlife explains the fear of future suffering. The four Dharma receivers, 'Shou' (受) refers to the acceptance of the retribution of suffering and joy. Acceptance is the Dharma, so it is called Dharma acceptance, as mentioned in the following text. For example, wealthy people widely create various evil deeds, enjoying happiness now but suffering in the future. For example, poor and lowly people uphold the precepts, suffering now but enjoying happiness in the future. Wealthy people cultivate generosity, uphold precepts, and other good deeds, enjoying happiness now and also in the future. Poor and lowly people break precepts and other evil deeds, suffering now and also in the future. Although there are many sentences, they all generally explain correct views. 'Ci Ming She Zhong Sheng Jie' (次明攝眾生戒) next elucidates the precepts of embracing sentient beings. Jingyun (景雲) said: 'Yan Yu Ta Zhong Zhong Suo Ying Zuo Shi Zhe Ming Tong Shi' (言於他種種所應作事者明同事), explains collaboration. Among them, Bodhisattvas will participate in lawful matters; Bodhisattvas will not participate in unlawful matters. 'Shan Neng Zhi Zhi Yi Xia Nai Zhi Sui Sheng Sui She Ming Qi Li Xing' (善能制止已下乃至隨生隨舍明其利行) explains the actions of benefiting sentient beings. The following elucidates loving speech, which permeates the four good deeds. 'Qi Xian Shan Xin Zun Zhong Shi Yu Xia Ming Bu Wang Yu' (起賢善心尊重實語下明不妄語) explains not lying. 'Bu Li Ta Xin Ming Bu Liang She' (不離他心明不兩舌) explains not engaging in divisive speech. 'Yi Bu Hao Le Yi Xia Ming Bu Qi Yu' (亦不好樂已下明不綺語) explains not engaging in frivolous speech. 'Yan Chang Rou Ruan Ming Bu E Kou' (言常柔軟明不惡口) explains not engaging in harsh speech. The remaining text can be understood by oneself. Ce Yun (測云): 'Wen Hou Shi Pin Yun Bu Yi Mei Xing. Yi Ci Ju Bi Jin Ci He Yi Hun Ru Fa Ye' (問后施品云不以媒行。以此據彼今此何意婚如法也), someone asked: The later chapter on generosity says not to proceed through matchmakers. Based on this, what does it mean here now? Marriage is lawful. 'Bi' (彼) refers to leaving home, 'Ci' (此) refers to being at home. The current explanation is that the situation of not distinguishing the embracing of generosity is omitted here, because the meaning of distinguishing the degree of generosity in the front has already been made clear. In forbearance, there is only forbearance of resentment and harm. In diligence, there is first a question, then an answer, and finally a conclusion. In the answer, Jing Pan (景判) said: First, elucidate the natural diligence of nature, and then distinguish the diligence shown when facing conditions. Among them, first elucidate that the actions of worldly affairs must be firm, 'Er Fan Suo Shi Wei Xia Ming Gen Ben Ye' (二凡所施為下明根本業), explains the fundamental karma. 'Yu Zhu Guang Da Yi Xia Di Er Yu Li Wu Qie Zhong' (于諸廣大已下第二于理無怯中), in various great matters, the second point is that there is no cowardice in reason. First, elucidate that there is no cowardice in theoretical views, then 'Jie Ru Zhong Xia Ming Ji Lun Deng Shi Xin Wu Wei Dan You Jing Jin Cheng' (戒入眾下明擊論等事心無畏憚由精進成), explains that in precepts, entering the assembly, debate, and other matters, there is no fear and dread in the heart, which is achieved by diligence. 'Hou Neng Yin Yi Xia Ming Yi Da Shi Kuang Xiao' (后能引已下明以大事況小), finally, use great things to compare small things.

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基云。此具明三種。始從謂諸菩薩以下至思擇方便要令究竟明加行精進。次凡所施為下至懈廢退屈明被甲精進。于諸廣大事業乃至何況小事來明無怯弱精進。靜慮中景判。初為性審詳無多散亂。次明能修禪定。就中有二。前明修禪。后明依禪起福慧果。前中又二。初有三句修禪方便。次後一句正辨待禪方便。三句中初明見聞修善勝處。謂山巖林藪乃至隨順晏默。第二便生是念下心欲從就深生戀慕。第三性薄煩惱下正處山巖至遠離處。自下得禪。所謂思量自義。心不極為尋思所擾。下明禪定果。初明福果。謂修慈悲。即四無量。后明智果。于其怨品等是慈。若見聞下修悲。問曰。大乘所說菩薩修悲一向名大。為亦有悲而非大耶。解云。如辨功德之中雲。悲者即共。大悲不共。即知悲與大悲二種具有。若爾應四無量外別有大悲。何故下文修四無量中雲。若問何等名為菩薩。應正答言。住大悲者是。解云。菩薩初學為止煩惱假相修者。但名慈悲喜捨。不得名大。若修成濟物。方得大名。所謂大悲大慈大喜大舍。于彼眾生隨力已下重辨修悲。于諸眾生性自樂施利益安樂者。重辨修慈。上來福果。下明慧果。謂親屬衰亡乃至思能安忍等由其慧也。其性聰敏於法能受者聞持也。能持能思者義持也。成就念力于久所作自憶亦令他憶等

【現代漢語翻譯】 現代漢語譯本 基云（不知道是什麼）。這裡說明了三種精進。首先，從『謂諸菩薩』（意思是說各位菩薩）以下到『思擇方便要令究竟明加行精進』（意思是思考選擇各種方法，務必使其達到究竟，從而明白加行精進），說明了加行精進。其次，從『凡所施為』（意思是所有行為）以下到『懈廢退屈明被甲精進』（意思是懈怠、廢棄、退縮，從而明白被甲精進），說明了被甲精進。對於各種廣大的事業，乃至何況小事，說明了無怯弱精進。 在靜慮（禪定）中進行分析判斷。首先，詳細審察其自性，沒有太多散亂。其次，說明能夠修習禪定。其中分為兩部分。前面說明修習禪定，後面說明依靠禪定產生福慧的果報。在前面的部分中，又分為兩部分。首先有三句話說明修習禪定的方便。其次，後面一句正式辨析等待禪定的方便。在三句話中，首先說明見聞修善的殊勝之處，即山巖、林藪，乃至隨順安寧寂靜的地方。第二句，『便生是念下心欲從就深生戀慕』（意思是於是產生這樣的念頭，內心想要跟隨深入，產生戀慕之情）。第三句，『性薄煩惱下正處山巖至遠離處』（意思是煩惱輕薄，正式處於山巖，到達遠離之處）。從下面開始獲得禪定，即思量自己的意義，內心不被過度的尋思所擾亂。下面說明禪定的果報。首先說明福報，即修習慈悲，也就是四無量心。後面說明智慧的果報，對於怨恨之人等是慈心，如果見聞等修習悲心。問：大乘所說的菩薩修習悲心，一向被稱為『大』，難道也有悲心而不是『大』的嗎？解答說：如《辨功德》中所說：『悲者即共，大悲不共』（意思是悲心是共通的，大悲心是不共通的），就知道悲心與大悲心兩種都具有。如果這樣，那麼應該在四無量心之外，另有大悲心。為什麼下文修習四無量心時說：『若問何等名為菩薩，應正答言，住大悲者是』（意思是如果問什麼叫做菩薩，應該正確地回答說，安住在大悲心的人就是）。解答說：菩薩初學時，爲了止息煩惱的虛假表象而修習，只能稱為慈、悲、喜、舍，不能稱為『大』。如果修習成就，能夠救濟眾生，才能得到『大』的名稱，即大悲、大慈、大喜、大舍。對於那些眾生，隨自己的能力以下，再次辨析修習悲心。對於那些眾生，天性喜歡佈施利益安樂的人，再次辨析修習慈心。上面是福報，下面說明智慧的果報，即親屬衰亡，乃至思考能夠安忍等，都是由於智慧。其自性聰敏，對於佛法能夠接受的人，是聞持。能夠憶持能夠思考的人，是義持。成就念力，對於很久以前所做的事情，自己能夠回憶起來，也能讓別人回憶起來等。

【English Translation】 English version Ji Yun (unknown meaning). This explains three kinds of diligence (精進, jīngjìn). First, starting from '謂諸菩薩' (wèi zhū púsà, meaning 'speaking of all Bodhisattvas') down to '思擇方便要令究竟明加行精進' (sīzé fāngbiàn yào lìng jiūjìng míng jiāxíng jīngjìn, meaning 'contemplating and choosing methods to ensure thorough understanding, thereby clarifying the diligence of application'), it explains the diligence of application (加行精進, jiāxíng jīngjìn). Second, from '凡所施為' (fán suǒ shīwéi, meaning 'all actions') down to '懈廢退屈明被甲精進' (xièfèi tuìqū míng bèijiǎ jīngjìn, meaning 'slacking off, abandoning, retreating, thereby clarifying the diligence of armor'), it explains the diligence of armor (被甲精進, bèijiǎ jīngjìn). Regarding various great undertakings, and even small matters, it clarifies the diligence of non-cowardice (無怯弱精進, wú qièruò jīngjìn). Analyze and judge within 靜慮 (jìnglǜ, Dhyana, meditative absorption). First, carefully examine its nature, without much distraction. Second, it explains the ability to cultivate Dhyana. It is divided into two parts. The first part explains the cultivation of Dhyana, and the second part explains the fruits of blessings and wisdom arising from relying on Dhyana. In the first part, there are two parts again. First, there are three sentences explaining the methods for cultivating Dhyana. Second, the last sentence formally analyzes the methods for awaiting Dhyana. In the three sentences, the first explains the superior aspects of seeing, hearing, and cultivating goodness, namely mountains, rocks, forests, and even places that are conducive to peace and quiet. The second sentence, '便生是念下心欲從就深生戀慕' (biàn shēng shì niàn xià xīn yù cóng jiù shēn shēng liànmù, meaning 'then this thought arises, the mind wants to follow deeply, giving rise to longing'). The third sentence, '性薄煩惱下正處山巖至遠離處' (xìng báo fánnǎo xià zhèng chù shānyán zhì yuǎnlí chù, meaning 'with thin afflictions, one is properly situated in the mountains and rocks, reaching a place of remoteness'). From below, one obtains Dhyana, which is contemplating one's own meaning, the mind not being disturbed by excessive thinking. Below, it explains the fruits of Dhyana. First, it explains the fruit of blessings, which is cultivating loving-kindness and compassion, which are the Four Immeasurables (四無量心, sìwúliàngxīn). Later, it explains the fruit of wisdom, where loving-kindness is directed towards those who are hateful, and if one sees or hears, one cultivates compassion. Question: The Bodhisattva's cultivation of compassion as described in Mahayana is always called 'great' (大, dà). Is there also compassion that is not 'great'? The answer is: As stated in 'Distinguishing Merits', 'Compassion is common, great compassion is uncommon' (悲者即共，大悲不共, bēi zhě jí gòng, dàbēi bùgòng), which means that both compassion and great compassion exist. If so, then there should be great compassion outside of the Four Immeasurables. Why does the following text say when cultivating the Four Immeasurables: '若問何等名為菩薩，應正答言，住大悲者是' (ruò wèn héděng míng wéi púsà, yìng zhèng dá yán, zhù dàbēi zhě shì, meaning 'If asked what is called a Bodhisattva, one should answer correctly, one who dwells in great compassion is')? The answer is: When a Bodhisattva is first learning, cultivating to stop the false appearances of afflictions, it can only be called loving-kindness, compassion, joy, and equanimity, and cannot be called 'great'. If cultivation is accomplished and one can save beings, then one can obtain the name 'great', namely great compassion, great loving-kindness, great joy, and great equanimity. Regarding those beings, according to one's ability and below, it analyzes again the cultivation of compassion. Regarding those beings who are naturally fond of giving benefits and happiness, it analyzes again the cultivation of loving-kindness. Above are the fruits of blessings, and below it explains the fruits of wisdom, namely the decline and death of relatives, and even thinking about being able to endure, all are due to wisdom. One who is naturally intelligent and able to accept the Dharma is one who possesses hearing retention (聞持, wénchí). One who can retain and think is one who possesses meaning retention (義持, yìchí). One who has accomplished the power of mindfulness, can remember what was done a long time ago, and can also cause others to remember, etc.

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者宿念通也。由菩薩加被令他記憶。他既能憶又能令他展轉記憶。由本勢力故得如是。基云。此三種始從謂諸菩薩乃至及遠離所深生戀慕明方便靜慮。性薄煩惱下乃至況于親品及中庸品明饒益有情靜慮。若見若聞下明引發神通靜慮。此解第三中論云。於法能受能持能思。如十地論云。世親釋以聞思修三慧配之。聞謂受。記憶思不忘名思。即此思能生修。從因為名。修慧名思。此別一意。更勘十地論。慧中景雲。言成俱生慧者。是生得慧。能入一切明處下明於境觀達。初違明處等事境。遍於彼彼下能違理也。基云。此中者意無別明。三種且配之。性不頑鈍性不微昧性不愚癡。此三句三慧次第配之。以上諸句論菩薩但能成就俱生慧即生得善。亦能入一切明處境界即方便善。此二句意總也。配三慧下文亦總明。三慧離過。能有力思擇。又性不頑癡。當加行慧。論此慧能入一切明處境界。覆成就生得善。其後得慧起言說故。遍於彼彼離放逸處有力思擇。其無分別慧異前後智。此中不重論。又釋。此總論菩薩慧。未必別明三慧。結云應知是名能比菩薩姓粗相等者。泰云。彌勒自言我是菩薩。但可以此事事粗相比知有情身中種姓。至如決定證知。唯佛世尊究竟現見。我之慈氏不能現見。基云。以菩薩細種姓相難知。今以行比知種姓

故。言能比菩薩種姓粗相故。此段初文云。由此相故令他了知真是菩薩。其細相決定實義唯佛能知。此中且推于佛。不言我亦不知。古人云彌勒不知者謬也。以善戒經云種姓粗相我已略說。諸餘實義唯佛能知者。當釋迦亦不知也。且知推佛。非彌勒不知但言佛究竟知我亦知不究竟。由諸菩薩乃至余不應理者。第三總結性相也。景雲。由諸菩薩所有種姓者。種姓體也。如是功德相應者。與種姓相相應也。成就賢善諸白凈法者。總結姓相名白凈法。三藏解云。由諸菩薩所有種姓與如是功德相應者。總是種姓體也。種姓之中有過恒沙功德種子。性類集聚故言相應。言成就賢善諸白凈法者。種姓相也。唯次下文順三藏解。有人復言。所有種姓雖舉種姓而未取之。性與如是功德相應種性相也。成就賢善諸白凈法者。諸種姓體也。是故能與等者結成持業。結二種姓為佛果因。因是持義。舊地持師云。此文嘆其種姓最勝不可思議等者。不然。今舉種姓所生佛果名最勝等。泰云。微細種姓。與粗六度相因極故能與難得等五命果為證得因。應正道理。若說菩薩種與餘二乘果為證因。不應正理。自下第二隨義分別。于中有四。初明種姓處相所有白法起時不定。二明種姓菩薩受生不定。三辨白法相違四隨煩惱。第四明證菩提有其遲速。初云種

【現代漢語翻譯】 現代漢語譯本 因此，說能夠比擬菩薩種姓的粗略相貌。這段文字開頭說，『由於這些相貌，使他人瞭解這確實是菩薩。』而其細微的相貌和決定的真實意義，只有佛才能知道。這裡暫且推及於佛，沒有說『我也不知道』。古人說彌勒菩薩不知道是錯誤的。因為《善戒經》說，『種姓的粗略相貌我已經略微說了，其餘真實的意義只有佛才能知道。』那麼，釋迦牟尼佛也不知道嗎？暫且知道推及於佛，並非彌勒菩薩不知道，只是說佛究竟知道，而我知道得不究竟。『由於諸菩薩乃至其餘不應理者』，這是第三段總結種姓和相貌。景法師說，『由於諸菩薩所有的種姓』，這是種姓的本體。『如是功德相應者』，是與種姓的相貌相應。『成就賢善諸白凈法者』，總結種姓和相貌，名為白凈法。三藏法師解釋說，『由於諸菩薩所有的種姓與如是功德相應者』，這總是種姓的本體。種姓之中有過恒河沙數功德的種子，性類聚集，所以說相應。說『成就賢善諸白凈法者』，這是種姓的相貌。只有接下來的文字順應三藏法師的解釋。有人又說，『所有種姓』雖然舉出了種姓，但沒有取用它，『性與如是功德相應』是種姓的相貌。『成就賢善諸白凈法者』，是諸種姓的本體。因此，『是故能與等者』，結成持業釋。總結兩種種姓作為佛果的因。因是持義。舊《地持論》的法師說，這段文字讚歎其種姓最殊勝，不可思議等等，是不對的。現在舉出種姓所生的佛果，名為最殊勝等等。泰法師說，微細的種姓，與粗略的六度相互為因，極其深厚，能夠與難得等五種命果作為證得的因。這應是正確的道理。如果說菩薩的種姓與其餘二乘的果位作為證得的因，就不應是正確的道理。從下面開始是第二部分，隨順意義分別。其中有四點。第一點說明種姓的處所和相貌，所有白法的生起時間不確定。第二點說明種姓菩薩的受生不確定。第三點辨別白法相違的四種隨煩惱。第四點說明證得菩提有快有慢。開頭說種……

【English Translation】 English version Therefore, it is said that one can compare the rough characteristics of a Bodhisattva's lineage. The beginning of this passage states, 'Due to these characteristics, others can understand that this is truly a Bodhisattva.' However, the subtle characteristics and the definitive true meaning can only be known by the Buddha. Here, it is tentatively attributed to the Buddha, without saying 'I also do not know.' The ancients said that it is wrong to say that Maitreya (Maitreya: The future Buddha) does not know. Because the Śīlaskandha Sutra says, 'I have briefly spoken of the rough characteristics of the lineage, and the remaining true meanings can only be known by the Buddha.' Then, does Śākyamuni (Śākyamuni: The historical Buddha) also not know? For now, know that it is attributed to the Buddha, not that Maitreya does not know, but rather that the Buddha knows completely, while I know incompletely. 'Due to the Bodhisattvas and others who are not reasonable,' this is the third section summarizing the lineage and characteristics. Master Jing said, 'Due to the lineage possessed by the Bodhisattvas,' this is the substance of the lineage. 'Those corresponding to such merits,' correspond to the characteristics of the lineage. 'Those who accomplish virtuous and pure white dharmas,' summarize the lineage and characteristics, and are called pure white dharmas. The Tripiṭaka (Tripiṭaka: The three baskets of Buddhist scriptures) master explains, 'Due to the lineage possessed by the Bodhisattvas and those corresponding to such merits,' this is always the substance of the lineage. Within the lineage are seeds of merit beyond the number of Ganges sands, and the nature and categories gather, so it is said to correspond. Saying 'Those who accomplish virtuous and pure white dharmas,' this is the characteristic of the lineage. Only the following text follows the Tripiṭaka master's explanation. Someone also said, 'All lineages,' although the lineage is mentioned, it is not taken, 'nature corresponding to such merits' is the characteristic of the lineage. 'Those who accomplish virtuous and pure white dharmas,' are the substance of all lineages. Therefore, 'therefore able to give and so on,' forming a determinative compound. Summarizing the two lineages as the cause of the Buddha fruit. Cause is the meaning of holding. The old Bodhisattvabhumi Sutra master said that this text praises its lineage as the most supreme, inconceivable, and so on, which is incorrect. Now, the Buddha fruit produced by the lineage is mentioned, called the most supreme and so on. Master Tai said that the subtle lineage, interacting with the rough six perfections as a cause, is extremely profound, and can be the cause of attaining the five life fruits such as the rare and difficult to obtain. This should be the correct principle. If it is said that the Bodhisattva's lineage and the fruits of the other two vehicles are the cause of attainment, it should not be the correct principle. From below is the second part, distinguishing according to the meaning. There are four points in it. The first point explains the location and characteristics of the lineage, and the time of arising of all white dharmas is uncertain. The second point explains that the rebirth of the lineage Bodhisattva is uncertain. The third point distinguishes the four secondary afflictions that contradict the white dharmas. The fourth point explains that the attainment of Bodhi (Bodhi: Enlightenment) can be fast or slow. It begins by saying that the lineage...

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姓菩薩乃至性與如是白法相應者。景雲。十信已前性種菩薩若不起於四隨煩惱即起有漏施戒等行名為白法。亦可已入十信習種菩薩如是白法或起不起。泰云。無始已來本有種姓人乃至未為四隨煩惱惑。不具四之所染污。可以相表與白法俱。若被染污白法不顯。即不可以粗比知細有性種。基云。此中白法謂前六度。四隨煩惱如次下自列。其無始種性菩薩未具為四種惑。不具四種染污。種姓與如是六度相應。若被四隨之所染污故白法不現。受生不定中所謂十信已前姓種菩薩遇緣造惡生於惡道。雖生惡道與餘二乘及無種姓生惡道有大差別。謂有三別。一暫生速脫。二不定猛利苦受。三觸微苦增上厭離悲余苦者。此中既言久處。將知位在十信已前姓種之位。問曰。十信已前菩薩有遇惡友得造五逆五劫受苦。云何得言暫生速離等。三藏解云。若有大乘種姓本性賢善。于父母等深生戀慕不造五逆。由余惡業生地獄中。以種姓力能速解脫。亦有新業生彼。不同云舊微塵故業。亦可此據十信已上初地已還習種菩薩不造五逆。由余惡業生惡道中。能速解脫。若十信已前雖有種姓不廢遇緣造五逆業多時受苦。言如是等事皆由種姓佛大悲因之所熏發者。由彼身中有當作佛大悲種子熏發之力。雖生惡道與余差別。泰云。無始已來有菩薩種者由造

【現代漢語翻譯】 現代漢語譯本： 『姓菩薩』乃至『性與如是白法相應者』，景雲法師解釋說：『十信位之前的性種菩薩，如果不生起四隨煩惱，就發起有漏的佈施、持戒等行為，這稱為白法。也可以說，已經進入十信位的習種菩薩，這樣的白法或者生起或者不生起。』 泰法師解釋說：『從無始以來，本有種姓的人，乃至沒有被四隨煩惱迷惑，不具備四隨煩惱的染污，可以從外相上表現出來，與白法同在。如果被染污，白法就不顯現。因此，不可以粗略地用外在表現來推知內在有性種。』 基法師解釋說：『這裡所說的白法，指的是前面的六度。四隨煩惱在下文會依次列出。無始種性的菩薩，沒有完全具備四種迷惑，不具備四種染污，種姓與這樣的六度相應。如果被四隨煩惱所染污，白法就不會顯現。』 受生不定中，所說的十信位之前的性種菩薩，遇到因緣造作惡業，生於惡道。雖然生於惡道，但與其餘二乘以及沒有種姓而生於惡道的情況有很大差別。這種差別有三種：一是暫時受生，迅速解脫；二是不定地承受猛烈的苦受；三是接觸到微小的痛苦，就能增上厭離和悲心。這裡既然說『久處』，可以知道是處於十信位之前的性種之位。 有人問：『十信位之前的菩薩，有可能會遇到惡友，造作五逆重罪，承受五劫的苦難，怎麼能說暫時受生，迅速解脫等呢？』 三藏法師解釋說：『如果具有大乘種姓，本性賢善，對父母等深生愛戀，沒有造作五逆重罪，因為其餘的惡業而生於地獄中，憑藉種姓的力量能夠迅速解脫。也有因為新造的惡業而生於地獄中的，這不同於舊的微塵數般的惡業。』也可以說，這是指十信位以上，初地以下的習種菩薩，沒有造作五逆重罪，因為其餘的惡業而生於惡道中，能夠迅速解脫。如果十信位之前，即使有種姓，也不能避免遇到因緣造作五逆重罪，長時間承受痛苦。 『像這些事情，都是由於種姓佛的大悲因所熏發』，這是說，由於他們身中具有將來當作佛的大悲種子，這種種子具有熏發的力量，所以即使生於惡道，也與其他人不同。 泰法師說：『從無始以來，具有菩薩種性的人，由於造作……』

【English Translation】 English version: 『Those who are called Bodhisattvas by nature, even those whose nature corresponds to such white dharmas.』 Jingyun explains: 『Bodhisattvas of the seed nature before the Ten Faiths, if they do not give rise to the four secondary afflictions, then they initiate the performance of actions such as giving and observing precepts with outflows, which are called white dharmas. It can also be said that Bodhisattvas of the Habitual Seed who have already entered the Ten Faiths, such white dharmas may or may not arise.』 Tai explains: 『From beginningless time, people with inherent seed nature, even those who have not been deluded by the four secondary afflictions, and do not possess the defilements of the four, can be outwardly expressed and are together with white dharmas. If they are defiled, the white dharmas will not manifest. Therefore, one cannot roughly infer the existence of seed nature from external appearances.』 Ji explains: 『The white dharmas mentioned here refer to the preceding Six Perfections. The four secondary afflictions will be listed in order below. Bodhisattvas of beginningless seed nature do not fully possess the four kinds of delusion, and do not possess the four kinds of defilement. Their seed nature corresponds to such Six Perfections. If they are defiled by the four secondary afflictions, the white dharmas will not appear.』 In the uncertain rebirths, it is said that Bodhisattvas of the seed nature before the Ten Faiths, encountering conditions and creating evil karma, are born in evil realms. Although born in evil realms, they are very different from the other Two Vehicles and those without seed nature who are born in evil realms. There are three differences: first, they are born temporarily and quickly liberated; second, they不定ly endure intense suffering; third, upon encountering slight suffering, they can increase their renunciation and compassion. Since it is said here that they 『dwell for a long time,』 it can be known that they are in the position of seed nature before the Ten Faiths. Someone asks: 『Bodhisattvas before the Ten Faiths may encounter evil friends, commit the five rebellious acts, and endure suffering for five kalpas. How can it be said that they are born temporarily and quickly liberated, etc.?』 Tripitaka explains: 『If one has the seed nature of the Great Vehicle, is inherently virtuous, and deeply loves their parents, etc., and has not committed the five rebellious acts, they may be born in hell due to other evil karma. However, by the power of their seed nature, they can quickly be liberated. There are also those who are born there due to newly created karma, which is different from old karma like dust particles.』 It can also be said that this refers to Bodhisattvas of the Habitual Seed above the Ten Faiths and below the First Ground, who have not committed the five rebellious acts and are born in evil realms due to other evil karma, and can quickly be liberated. If one is before the Ten Faiths, even if they have seed nature, they cannot avoid encountering conditions and committing the five rebellious acts, and will endure suffering for a long time. 『Such things are all熏發ed by the great compassion of the seed nature Buddha.』 This means that because they have the seed of great compassion within them that will become a Buddha in the future, this seed has the power to熏發, so even if they are born in evil realms, they are different from others. Tai says: 『From beginningless time, those who have the Bodhisattva seed nature, due to creating...』

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惡業故生惡道。與餘二乘決定性人及無性者有大差別。差別雖多。今略四事以顯不同。二因前判。第三受性生厭。第四悲余受苦。此文四事並由無始而有菩薩種姓力之所作辨。四隨煩惱中。此論多說十種煩惱名根本。纏垢名隨。對法說一切煩惱皆名為隨。以展轉相因而生。併名為隨。今此所明業之與報因煩惱起。併名隨煩惱也。第一唯是煩惱體性。第二通有業惑名隨煩惱。以近外道起諸邪行。第三由身繫屬夫主王賊。不能自在修道。此即說報名隨煩惱。第四資具貪乏顧戀身命。貪及報名隨煩惱。明證菩提有遲速中二。初明種姓人證有遲速。二明無種姓人決定不證。前中由四因緣不能速證。一未值佛說無倒道此未發心。二雖聞說發心顛倒修學。三雖說無倒而方便慢緩。此三並在十信已前。第四已入地前四位。善根未熟。初地資糧未得圓滿。因緣闕故不能速證初地菩提。如小乘中下種成就。若成就者必入見道。此中亦爾。既言善根未熟。將知此人未入初地。若無種姓雖有一切一切種當知決定不證菩提者。景雲。謂定性二乘及無三乘種姓之人假設雖有初緣值一切佛。二雖聞法修習一切無顛倒行。三一切勤修方便而無慢緩。以無種姓必定不證初地菩提。若翻此四。應云第一值一切佛聞法發心。二由發心無倒修學。三勇猛精進。

【現代漢語翻譯】 現代漢語譯本：因惡業而生於惡道，這與其餘二乘（聲聞乘和緣覺乘）中具有決定性的人以及沒有佛性的人有很大的差別。差別雖然很多，現在簡略地用四件事來顯示不同：第一，二乘的因在之前已經判定；第二，第三果位（受性）的人對輪迴產生厭離；第三，菩薩悲憫眾生承受痛苦。這段文字中的四件事都是由無始劫以來的菩薩種姓的力量所產生的辨別。 在四隨煩惱中，此論多數時候說十種煩惱名為根本煩惱，纏縛和污垢名為隨煩惱。《對法論》說一切煩惱都名為隨煩惱，因為它們輾轉相因而生，都名為隨。現在這裡所說明的業和報，因煩惱而起，都名為隨煩惱。第一種唯是煩惱的體性；第二種通於有業和惑，名為隨煩惱，因為接近外道而生起各種邪行；第三種由於身體被丈夫、君王或盜賊所束縛，不能自在地修道，這即是說報名為隨煩惱；第四種是資財匱乏，顧戀身命，貪愛以及報名為隨煩惱。 明確地說明了證得菩提有遲速兩種情況。首先說明具有種姓的人證得菩提有遲速之分，其次說明沒有種姓的人決定不能證得菩提。前者由於四種因緣不能快速證得菩提：第一，未遇到佛說無倒之道（此時還未發菩提心）；第二，雖然聽聞佛說，但發心顛倒，修學不正；第三，雖然聽聞佛說無倒之道，但方便懈怠緩慢。這三種情況都在十信位之前。第四，已經進入初地之前的四位，但善根尚未成熟，初地的資糧尚未圓滿，因緣欠缺，所以不能快速證得初地菩提。如同小乘中下品成就的人，如果成就，必定進入見道。這裡也是如此。既然說善根尚未成熟，就可以知道此人未入初地。如果沒有種姓，即使有一切一切的因緣，也應當知道決定不能證得菩提。景雲說：所謂的定性二乘以及沒有三乘種姓的人，假設他們有初緣遇到一切佛，第二，雖然聽聞佛法，修習一切沒有顛倒的修行，第三，一切勤奮地修習方便而沒有懈怠緩慢，但因為沒有種姓，必定不能證得初地菩提。如果反過來說這四種情況，應當說：第一，遇到一切佛，聽聞佛法，發起菩提心；第二，由於發菩提心，無倒地修學；第三，勇猛精進。

【English Translation】 English version: Due to evil karma, one is born into evil realms. This is greatly different from those of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) who are of determined nature and those who have no Buddha-nature. Although there are many differences, I will now briefly explain four aspects to show the differences: First, the cause of the two vehicles has been determined beforehand; second, the person of the third fruition (受性, shouxing) develops aversion to Saṃsāra; third, Bodhisattvas have compassion for beings who endure suffering. The four aspects in this passage are all discriminations made by the power of the Bodhisattva lineage from beginningless time. Among the four secondary afflictions, this treatise mostly refers to ten kinds of afflictions as fundamental afflictions, while entanglements and defilements are called secondary afflictions. The Abhidharma says that all afflictions are called secondary afflictions because they arise from mutual causation and are all called secondary. What is being explained here is that karma and its retribution arise from afflictions and are all called secondary afflictions. The first is only the nature of afflictions; the second is common to both karma and delusion, and is called secondary affliction because it is close to external paths and gives rise to various evil practices; the third is that the body is bound by a husband, king, or thief, and one cannot freely practice the path, which is said to be a secondary affliction; the fourth is the lack of resources, attachment to life, greed, and being called a secondary affliction. It clearly explains that there are two situations regarding the attainment of Bodhi: quick and slow. First, it explains that those with lineage have different speeds in attaining Bodhi, and second, it explains that those without lineage will definitely not attain Bodhi. The former cannot quickly attain Bodhi due to four causes: first, not encountering the Buddha who speaks of the non-inverted path (at this time, the Bodhicitta has not yet been aroused); second, although hearing the Buddha speak, the Bodhicitta is inverted and the practice is incorrect; third, although hearing the Buddha speak of the non-inverted path, the skillful means are slow and lax. These three situations are all before the ten stages of faith. Fourth, having entered the four positions before the first ground (初地, chudi), but the roots of goodness are not yet mature, and the resources for the first ground are not yet complete, so the conditions are lacking and one cannot quickly attain the Bodhi of the first ground. It is like those of inferior accomplishment in the Small Vehicle (Śrāvakayāna); if they are accomplished, they will definitely enter the path of seeing. It is the same here. Since it is said that the roots of goodness are not yet mature, it can be known that this person has not entered the first ground. If there is no lineage, even if there are all kinds of conditions, it should be known that one will definitely not attain Bodhi. Jingyun said: The so-called two vehicles of determined nature and those who do not have the lineage of the three vehicles, even if they have the initial opportunity to encounter all Buddhas, second, although they hear the Dharma and practice all non-inverted practices, third, they diligently practice all skillful means without being lax, because they have no lineage, they will definitely not attain the first ground. If we reverse these four situations, we should say: first, encounter all Buddhas, hear the Dharma, and arouse the Bodhicitta; second, due to arousing the Bodhicitta, practice without inversion; third, be courageous and diligent.

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四善根成就資糧圓滿必入初地。基云。一切有三種者。初一切謂佛。第二一切謂學行。第三一切謂三世。言無性人雖有佛及所學行。三世中決定不證菩提。又釋。初一切者謂佛。第二一切者于所學法無顛倒執。第三一切謂方便急速。翻前三因緣。但除根未熟無種姓者亦得值佛學行急發願等。無第四根熟。當知決定不證菩提。泰云。無始已來雖有種姓。由闕四緣不能速證。四緣若具唯經三劫便能速證。資糧圓滿即在初劫定得成佛。故無姓人必闕第四。前三得有。

發心品

上來已辨種姓持。因種姓故。便能發心愿求佛果及利他事。是故發心以愿為性。如彼初地真證發心真愿為體。今此發心亦愿為體。問已知發心以愿為體。未知此愿以何為體。答曰。薩婆多一處云。法界有二。謂相應不相應。相應者。思愿等。不相應。謂得等。故知以思為愿。一處云。希求。希求與愿相順。故知是欲。一處云。愛有二種。一染愛是貪。二不染愛是信。謂愛佛菩提等。故知是信。成實云。愿謂思愿。大乘中依無相論。思欲為體。智是助伴。瑜伽四十九卷解愿度云。希求后智殊勝性。當知名愿波羅蜜多。此文說欲是愿。唯識第九有兩說。初擇法為性。第二有義云。以欲勝解及信為性。景雲。道理髮心求彼菩提及利他事。同時心聚

【現代漢語翻譯】 現代漢語譯本： 四善根成就，資糧圓滿，必定進入初地（菩薩十地之第一地，歡喜地）。根本頌說：『一切』有三種。第一種『一切』指的是佛（Buddha）。第二種『一切』指的是學行（學習和修行）。第三種『一切』指的是三世（過去、現在、未來）。意思是說，無種姓的人即使有佛和所學之行，在三世中也決定不能證得菩提（覺悟）。又解釋說：第一種『一切』指的是佛。第二種『一切』指的是對於所學之法沒有顛倒的執著。第三種『一切』指的是方便迅速。與前面的三種因緣相反，即使除去根器未成熟、沒有種姓的人，也能遇到佛，學習修行，迅速發願等等。如果沒有第四種根器成熟的因緣，應當知道決定不能證得菩提。泰法師說：無始以來即使有種姓，由於缺少這四種因緣，也不能迅速證得菩提。如果這四種因緣具足，只需經過三個阿僧祇劫（極長的時間單位）就能迅速證得菩提。資糧圓滿就在第一個阿僧祇劫，必定能夠成佛。所以無種姓的人必定缺少第四種因緣，前三種因緣可能具備。

發心品

上面已經辨明了種姓的持有。因為有種姓的緣故，就能發心愿求佛果以及利益他人的事業。所以，發心以愿為體性。如同初地菩薩真正證得發心，以真愿為本體。現在這裡的發心也以愿為本體。問：已經知道發心以愿為本體，但不知道這個愿以什麼為本體？答：薩婆多部（一切有部）的一處經文說：法界（宇宙萬有）有兩種，即相應和不相應。相應的是思愿等，不相應的是得等。所以知道愿以思為體。一處經文說：希求。希求與愿相順，所以知道是欲。一處經文說：愛有兩種，一種是染愛，即貪；一種是不染愛，即信，指的是愛佛菩提等。所以知道是信。《成實論》說：愿就是思愿。大乘中依據《無相論》，思欲為體，智慧是助伴。《瑜伽師地論》第四十九卷解釋愿波羅蜜多（愿到彼岸）說：希求后智殊勝性，應當知道愿波羅蜜多。這段經文說欲是愿。《唯識論》第九有兩說，第一種說法是擇法為體性，第二種說法是有義認為以欲、勝解及信為體性。景法師說：道理上說，發心求彼菩提以及利益他人的事業，是同時的心聚。

【English Translation】 English version: Accomplishing the four good roots and perfecting the accumulation of merit and wisdom, one will certainly enter the first Bhumi (the first of the ten Bodhisattva grounds, the Joyful Ground). The root verse says: 'All' has three kinds. The first 'all' refers to the Buddha. The second 'all' refers to learning and practice. The third 'all' refers to the three times (past, present, and future). This means that even if those without the seed of enlightenment have the Buddha and the practices they have learned, they are definitely unable to attain Bodhi (enlightenment) in the three times. Another explanation says: The first 'all' refers to the Buddha. The second 'all' refers to having no inverted clinging to the Dharma (teachings) that one has learned. The third 'all' refers to expedient speed. Contrary to the previous three causes and conditions, even if those who are not mature in their roots and do not have the seed of enlightenment can encounter the Buddha, learn and practice, quickly make vows, and so on. If there is no fourth condition of mature roots, one should know that one will definitely not attain Bodhi. Master Tai said: Even if one has the seed of enlightenment from beginningless time, one cannot quickly attain Bodhi due to the lack of these four conditions. If these four conditions are complete, one can quickly attain Bodhi after only three Asankhyeya Kalpas (extremely long units of time). The perfection of the accumulation of merit and wisdom is in the first Asankhyeya Kalpa, and one will certainly be able to become a Buddha. Therefore, those without the seed of enlightenment must lack the fourth condition, and the first three conditions may be present.

Chapter on Generating the Bodhi Mind

Above, we have already distinguished the possession of the seed of enlightenment. Because of having the seed of enlightenment, one can generate the Bodhi mind, vowing to seek Buddhahood and to benefit others. Therefore, the generation of the Bodhi mind takes the vow as its nature. Just as the Bodhisattva of the first Bhumi truly attains the generation of the Bodhi mind, taking the true vow as its essence. Now, the generation of the Bodhi mind here also takes the vow as its essence. Question: It is already known that the generation of the Bodhi mind takes the vow as its essence, but it is not known what this vow takes as its essence. Answer: The Sarvastivada (the 'All Exists' school) says in one place: There are two kinds of Dharmadhatu (the realm of all phenomena), namely, corresponding and non-corresponding. Corresponding are thoughts, vows, etc., and non-corresponding are attainments, etc. Therefore, it is known that the vow takes thought as its essence. One place in the scriptures says: Aspiration. Aspiration is in accordance with the vow, so it is known to be desire. One place in the scriptures says: There are two kinds of love, one is defiled love, which is greed; the other is undefiled love, which is faith, referring to love for the Buddha, Bodhi, etc. Therefore, it is known to be faith. The Tattvasiddhi Shastra says: The vow is thought and aspiration. In Mahayana, according to the Alambana-pratyaya, thought and desire are the essence, and wisdom is the assistant. The forty-ninth volume of the Yogacarabhumi-sastra explains the Paramita (perfection) of Vow, saying: 'Aspiring for the superior nature of subsequent wisdom, one should know the Paramita of Vow.' This passage says that desire is the vow. The ninth chapter of the Vijnaptimatrata-siddhi Shastra has two explanations. The first explanation is that the nature is the discrimination of Dharma, and the second explanation is that some believe that the nature is desire, adhimoksha (conviction), and faith. Master Jing said: In principle, generating the Bodhi mind to seek Buddhahood and to benefit others is a simultaneous aggregation of thoughts.

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一切皆此思等三最勝偏為愿體。是故發願即是發心。發心不退入僧祇。始在十信初。論中據智為前導故。故言方便等四后智為體。施戒等六無分別智為體。測述三藏言。於三法上假立愿故。以三法為體。雖攝論等明十度中愿是后智。不應以慧為體。所以爾者。是通體故。以對法雲一切功德皆以定慧為體。此則通體。不可則依彼文云慈悲喜捨等以慧為體。此亦如是。基云。若克法即欲信為體。此發心品即發心持。於此品中文相有三。初有五句釋發心體。次有四句釋發心異名。第三隨義分別。前中先別解后總結。解即有五。初辨自性。昔遠公云。愿與發心有何異耶。解云。要菩提果自屬名愿。作意趣向名為發心。若作此解。愿與發心二法令別。違此論說最初發心以愿為體。又余經論皆云發四弘願名為發心。二明行相。希求菩提。三明所緣。即緣彼菩提及利生事。四明功德。景雲。善極善即身業是。賢即語業是。妙即意業。泰述兩釋。能得愛果故善極善。伏現纏故是賢。斷隨眠故是妙。五明最勝。菩薩下作輪王等化他生死之身亦為第一。于出世法愿成佛果勝彼二乘亦名第一。問曰。第二希求菩提及利他事以為行相。行相即是心之相分是所緣境。與第三所緣之境何異。解云。第三所緣即據本質。第二行相是其影像。問文中既求

菩提復為有情而發心者。何故但名發菩提心不說發薩埵心耶。解云。本為救他而求菩提。但云發菩提心。即是發救薩埵心也。又復發心令生同我俱證菩提。故但云菩提心。不得說言發薩埵心。基云。初云最初發心乃至普能攝受其餘正愿。下又云最初發心能攝一切菩提分法殊勝善根為上首故等者。此中以最初正愿發心皆猛利故。能攝余願心。又此初願心為上首先起。余願心等皆是此種類。故是初願心攝。第二釋異名中。初解后結。解中四句。初名趣入。三藏云。真證發心所謂初地。如是發心即名趣入無上菩提。菩提數等者。此據世俗言說道理。此之發心亦名趣入。基解意同。泰云。登地已上得真法空無漏智故。是勝義諦大菩提數。地前菩薩但發求心未得法空。故依世俗假名說為大菩提數。意亦大同。第三句云大悲等流者。泰云。以大悲為發起菩提心果。故菩提心是悲等流果。悲是菩提心同類因也。第三隨義分別有四。初明發心有退不退。二明發心因緣。三就緣因力等分別有退不退。第四最初初發心堅固菩薩下明不退菩薩攝善離過所得勝利。初中有二。先辨退不退。后遍亦約退辨究竟不究竟。前中泰云。已入十信定無退還。未入十信發而還退。如彼本業經云。十千劫后不退發心。起信論一萬劫前發心有退。辨究不究中。景

【現代漢語翻譯】 菩提（Bodhi，覺悟）再次爲了有情眾生（sentient beings）而發心，為何只稱為『發菩提心』，而不說『發薩埵心』（為眾生之心）呢？解釋說，根本是爲了救度他人而尋求覺悟，所以只說『發菩提心』，就已經是發起救度有情眾生的心了。而且，發起的心是令眾生和我一同證得覺悟，所以只說『菩提心』，不能說『發薩埵心』。窺基（Kuiji，唐代法相宗大師）說，最初說『最初發心』，乃至普遍能夠攝受其餘正確的願望。下面又說『最初發心能夠攝一切菩提分法殊勝善根為上首』等等。這裡是因為最初的正愿發心都非常猛利，所以能夠攝受其餘的願心。而且，這個最初的願心是首先發起，其餘的願心等等都是屬於這一類，所以是被最初的願心所攝。第二，在解釋異名中，先解釋后總結。解釋中有四句。第一句是『趣入』（approaching）。三藏（Tripitaka，佛教經典）說，真正證得發心，就是所謂的初地（first ground）。這樣的發心就叫做趣入無上菩提（unsurpassed enlightenment）。『菩提數等』，這是根據世俗的言說和道理。這個發心也叫做趣入。窺基的解釋意思相同。泰法師（Tai, a monk）說，登地以上的菩薩得到真正的法空無漏智（wisdom of emptiness），所以是勝義諦（ultimate truth）的大菩提數。地前的菩薩只是發起求道之心，還沒有得到法空，所以依據世俗假名說為大菩提數，意思也大致相同。第三句說『大悲等流』，泰法師說，因為以大悲心（great compassion）為發起菩提心（Bodhi-citta）的果，所以菩提心是大悲的等流果。悲心是菩提心同類的因。第三，隨義分別有四點。第一，說明發心有退轉和不退轉。第二，說明發心的因緣。第三，就因緣的力量等分別有退轉和不退轉。第四，最初發心堅固的菩薩。下面說明不退轉的菩薩攝取善法、遠離過失所得到的勝利。第一點中有兩部分。首先辨別退轉和不退轉，然後普遍地也約退轉來辨別究竟和不究竟。前面一部分中，泰法師說，已經進入十信位的菩薩決定沒有退還。沒有進入十信位的菩薩，發心后還會退轉。如同《本業經》（Boon-yeh Sutra）所說，十千劫后不退發心。《起信論》（Awakening of Faith in the Mahayana）說，一萬劫前發心會有退轉。辨別究竟和不究竟中，景法師（Jing, a monk）

【English Translation】 Bodhi (Enlightenment) again, for sentient beings (sentient beings), generates the mind. Why is it only called 'generating the Bodhi-citta' and not 'generating the Sattva-citta' (mind for sentient beings)? The explanation is that fundamentally, it is to seek enlightenment in order to save others, so only saying 'generating the Bodhi-citta' is already generating the mind to save sentient beings. Moreover, the mind generated is to enable sentient beings and myself to attain enlightenment together, so only 'Bodhi-citta' is said, and it cannot be said 'generating Sattva-citta'. Kuiji (Kuiji, a master of the Faxiang school in the Tang Dynasty) said, initially saying 'initially generating the mind', and even universally being able to gather the remaining correct vows. Below it also says 'initially generating the mind is able to gather all the Bodhi-part dharmas, the excellent roots as the foremost', and so on. Here, it is because the initial correct vow of generating the mind is very vigorous, so it is able to gather the remaining vow minds. Moreover, this initial vow mind is the first to arise, and the remaining vow minds, etc., all belong to this category, so it is gathered by the initial vow mind. Secondly, in explaining different names, first explain and then summarize. In the explanation, there are four sentences. The first sentence is 'approaching'. The Tripitaka (Tripitaka, Buddhist scriptures) says that truly attaining the generation of the mind is the so-called first ground (first ground). Such a generation of the mind is called approaching unsurpassed enlightenment. 'Bodhi number, etc.', this is according to worldly speech and reason. This generation of the mind is also called approaching. Kuiji's explanation has the same meaning. Master Tai (Tai, a monk) said that Bodhisattvas who have ascended to the ground and above have obtained true emptiness of dharma, non-outflow wisdom (wisdom of emptiness), so it is the ultimate truth (ultimate truth) of the great Bodhi number. Bodhisattvas before the ground only generate the mind of seeking the path and have not yet obtained emptiness of dharma, so according to worldly false names, it is said to be a great Bodhi number, and the meaning is roughly the same. The third sentence says 'great compassion outflow', Master Tai said that because great compassion (great compassion) is the fruit of initiating the Bodhi-citta (Bodhi-citta), the Bodhi-citta is the outflow fruit of compassion. Compassion is the cause of the same kind as the Bodhi-citta. Thirdly, there are four points to distinguish according to meaning. First, explain that the generation of the mind has regression and non-regression. Second, explain the causes and conditions of generating the mind. Third, distinguish regression and non-regression according to the power of causes and conditions, etc. Fourth, the Bodhisattva whose initial generation of the mind is firm. Below, it explains the victories obtained by the non-regressing Bodhisattva in gathering good dharmas and avoiding faults. There are two parts in the first point. First, distinguish regression and non-regression, and then universally also use regression to distinguish ultimate and non-ultimate. In the previous part, Master Tai said that Bodhisattvas who have entered the ten faiths are determined not to return. Bodhisattvas who have not entered the ten faiths will regress after generating the mind. As the Boon-yeh Sutra (Boon-yeh Sutra) says, after ten thousand kalpas, the mind will not regress. The Awakening of Faith in the Mahayana (Awakening of Faith in the Mahayana) says that the mind generated before ten thousand kalpas will regress. In distinguishing ultimate and non-ultimate, Master Jing (Jing, a monk)

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云。舊解據今一身不發故名究竟。後身還有發義。今解。此據無大乘種姓之人雖遇勝緣相似發心。一退已后畢竟不熏發。退已熏發者。不定姓為遇惡緣故退。由有種姓故能熏發。泰云。菩薩種姓及不定人雖退不久更發菩提心。故不究竟。自下第二明發心因緣。景雲。四緣是疏。四因是親。即此因緣和合有勢用故名四力。基又云。緣疏因親力為助伴。通明因緣二種故有三別。四緣之中。初緣即由見佛僧神變增盛所以發心。于中有四。一見聞佛僧希有神變。二由見聞故便即興念。三于大菩提深生信解。四由信解是故發心。言安住者。即是其佛。修行者。謂諸菩薩。第二緣由聞依菩提故所說正法深信發心。即復有四。一聞正法。二聞已於教生信。三由前二故於佛智慧深生信解。四為得佛智是故發心。第三緣由見正法將滅所以發心。即復有四。初見菩薩法藏將滅。二因見興念起護法心。三于佛智深生信解。四為得佛智所以發心。第四緣由睹眾生為五濁所逼。于中導引令他學我所以發心。即復有四。初明於劫末時見諸眾生煩惱纏逼。二因事興念起引導心。三于菩提深生信解。四因信解是故發心。十隨煩惱者。即下十種多字是也。若依舊論。第四名苦惱。第五名穢行。余之八名新舊無異。其中初一是無明。第四是受。第五者景雲。

【現代漢語翻譯】 現代漢語譯本 云：舊的解釋認為，根據現在這一世的情況，如果不能發起菩提心，就被稱為『究竟』（ultimate）。認為後世還有發起菩提心的可能。現在的解釋是，這是指沒有大乘種姓（Mahāyāna gotra，指具有大乘根性的人）的人，即使遇到殊勝的因緣，也只是相似地發起菩提心。一旦退失，就畢竟不能再熏發。退失后還能熏發的人，是因為不定種姓（aniyata gotra，指根性不確定的人）遇到了惡劣的因緣而退失。由於具有種姓，所以能夠熏發。泰法師說：菩薩種姓以及不定種姓的人，即使退失，不久后也能再次發起菩提心，所以不是『究竟』。 下面第二部分說明發起菩提心的因緣。《景興疏》說：『四緣』是疏遠的因緣，『四因』是親近的因緣。就是這些因緣和合，產生勢用的緣故，稱為『四力』。窺基法師又說：『緣』是疏遠的，『因』是親近的，『力』是助伴。總的來說，因緣二種，所以有三種區別。四緣之中，第一緣是由於見到佛、僧的神變增盛，所以發起菩提心。其中有四點：一、見聞佛、僧希有的神變。二、由於見聞的緣故，便立即興起念頭。三、對於大菩提（mahābodhi，指無上智慧）深深地產生信解。四、由於信解的緣故，所以發起菩提心。『安住者』，就是指佛。『修行者』，是指諸菩薩。第二緣是由於聽聞依于菩提的緣故所說的正法，深深地信受而發起菩提心。也復有四點：一、聽聞正法。二、聽聞之後，對於教法產生信心。三、由於前兩者的緣故，對於佛的智慧深深地產生信解。四、爲了獲得佛的智慧，所以發起菩提心。第三緣是由於見到正法將要滅亡，所以發起菩提心。也復有四點：一、最初見到菩薩的法藏將要滅亡。二、因為見到這種情況，興起念頭，發起護法之心。三、對於佛的智慧深深地產生信解。四、爲了獲得佛的智慧，所以發起菩提心。第四緣是由於看到眾生被五濁（pañcakaṣāya，指劫濁、見濁、煩惱濁、眾生濁、命濁）所逼迫，在其中引導，令他人學習我，所以發起菩提心。也復有四點：一、說明在劫末之時，見到諸眾生被煩惱纏縛逼迫。二、因為這件事，興起念頭，發起引導之心。三、對於菩提深深地產生信解。四、因為信解的緣故，所以發起菩提心。 『十隨煩惱者』，就是指下面的十種『多』字。如果按照舊的論典，第四個名稱為『苦惱』，第五個名稱為『穢行』，其餘的八個名稱新舊沒有差異。其中第一個是無明（avidyā，指無知），第四個是受（vedanā，指感受），第五個，《景興疏》說。

【English Translation】 English version Cloud: The old interpretation, based on the present life, considers the failure to generate Bodhicitta (the aspiration to achieve enlightenment for the benefit of all beings) as 'ultimate'. It suggests that there is no possibility of generating Bodhicitta in future lives. The current interpretation is that this refers to those without the Mahāyāna gotra (Mahāyāna lineage, referring to those with the potential for Mahāyāna), who, even when encountering favorable conditions, only superficially generate Bodhicitta. Once they regress, they can never be inspired again. Those who can be inspired after regression are those of the aniyata gotra (undetermined lineage, referring to those with uncertain potential) who regress due to encountering adverse conditions. Because they possess the gotra, they can be inspired. Master Tai said: Bodhisattva gotra and those of the aniyata gotra, even if they regress, will soon generate Bodhicitta again, so it is not 'ultimate'. The second part below explains the causes and conditions for generating Bodhicitta. The Jingxing Commentary says: 'Four conditions' are distant causes, and 'four causes' are close causes. It is the combination of these causes and conditions that generates power, hence the name 'four forces'. Master Kuiji also said: 'Conditions' are distant, 'causes' are close, and 'forces' are assistants. In general, there are two types of causes and conditions, so there are three distinctions. Among the four conditions, the first condition is generating Bodhicitta due to seeing the increasing miraculous powers of the Buddha and Sangha. There are four aspects to this: 1. Seeing and hearing the rare miraculous powers of the Buddha and Sangha. 2. Due to seeing and hearing, immediately arising thoughts. 3. Deeply generating faith and understanding in the Mahābodhi (supreme wisdom). 4. Due to faith and understanding, generating Bodhicitta. 'Those who abide' refers to the Buddha. 'Practitioners' refers to the Bodhisattvas. The second condition is generating Bodhicitta due to deeply believing in the Dharma spoken based on Bodhi. There are also four aspects: 1. Hearing the Dharma. 2. After hearing, generating faith in the teachings. 3. Due to the previous two, deeply generating faith and understanding in the Buddha's wisdom. 4. Generating Bodhicitta in order to obtain the Buddha's wisdom. The third condition is generating Bodhicitta due to seeing that the Dharma is about to perish. There are also four aspects: 1. Initially seeing that the Bodhisattva's Dharma treasury is about to perish. 2. Because of seeing this situation, arising thoughts and generating the mind of protecting the Dharma. 3. Deeply generating faith and understanding in the Buddha's wisdom. 4. Generating Bodhicitta in order to obtain the Buddha's wisdom. The fourth condition is generating Bodhicitta due to seeing that sentient beings are oppressed by the five turbidities (pañcakaṣāya, referring to the turbidity of the age, views, afflictions, beings, and life), guiding them within it, and causing others to learn from me. There are also four aspects: 1. Explaining that at the end of the kalpa, seeing that sentient beings are bound and oppressed by afflictions. 2. Because of this matter, arising thoughts and generating the mind of guidance. 3. Deeply generating faith and understanding in Bodhi. 4. Due to faith and understanding, generating Bodhicitta. 'The ten secondary afflictions' refer to the following ten words with 'more'. According to the old treatises, the fourth is called 'suffering', the fifth is called 'impure conduct', and the remaining eight have no difference between the old and new. The first of these is ignorance (avidyā), the fourth is feeling (vedanā), and the fifth, according to the Jingxing Commentary.

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但是無堪能不調柔性。測云。依此瑜伽上下文。多以煩惱種子為體。或可上來諸惑皆有無堪任性義。即是粗重。第七惡業。余有六種。是煩惱。彼餘九種根本煩惱余隨煩惱並在多諸煩惱中攝。基云。憂苦惡行等是隨煩惱者。以隨他煩惱生故名隨煩惱。非體是煩惱。又從多為名名隨煩惱。體非是也。在隨煩惱門收。名隨煩惱。次明四因。初問次答。中先列后解。前中第一種姓具足。第二賴友攝受。第三多起悲心。上云發心是悲等流。第四于苦無怯。問曰前四緣中第一見佛菩薩神變為緣。今明第二賴友攝受即說為因。何差別耶。景解。前者直睹神變所以為緣。今者為佛攝受發生聞慧為發心因。基云。彼緣中但見作神通未攝受教誨。今教誨是親故是因也。見作神變是疏不教誨故是緣也。故二有別。又云。因中第三于諸眾生多起悲心。與緣中第四末劫時等救度眾生何異者。緣中但自創發心令他發心。因中代他受苦等是親故因也。就解中釋初因。云六處殊勝等。如前解釋。釋第二因由四種相善支具足。于中第二放逸。直於五欲境中放逸不必行於殺等。第三惡行。明是殺等。第一第四可解釋。第三多悲心。亦有四因。依四境處雖不串習而能發起下中上悲無有斷絕者。景雲。四中但取三境除自。非悲境故。基云。四境謂前列他自受苦

【現代漢語翻譯】 現代漢語譯本 『但是無堪能不調柔性』。測云：『依據此瑜伽上下文，多以煩惱種子為本體。』或者可以認為，以上各種迷惑都具有『無堪任性』的含義，也就是粗重。第七種是惡業，其餘有六種是煩惱。剩下的九種根本煩惱和其餘隨煩惱都包含在多種煩惱之中。窺基法師說：『憂愁、痛苦、惡行等是隨煩惱』，因為它們隨著其他煩惱產生，所以稱為隨煩惱，但本體不是煩惱。又因為『從多』而得名，所以稱為隨煩惱，但本體不是煩惱，而是被收攝在隨煩惱門中，因此得名隨煩惱。 接下來闡明四因。先提問，后回答，回答中先列舉，后解釋。前面的內容中，第一是種姓具足，第二是賴友攝受，第三是多起悲心。上文說，發心是悲心的等流。第四是對苦難沒有怯懦。提問：前面四緣中，第一是見到佛菩薩的神變作為緣，現在說明第二是賴友攝受，並將其說成是因，這有什麼區別呢？景法師解釋說：『前者只是看到神變，所以是緣。現在是因為被佛攝受，發生聞慧，所以是發心的因。』窺基法師說：『那四緣中，只是見到神通，沒有接受教誨。現在接受教誨是親近的，所以是因。見到神變是疏遠的，沒有教誨，所以是緣。』所以兩者有區別。又有人問：『因中的第三點，對眾生多起悲心，與緣中的第四點，末劫時等救度眾生，有什麼不同呢？』緣中只是自己創始發心，令他人發心。因中是代替他人承受痛苦等，是親近的，所以是因。 在解釋中，先解釋第一個因，說『六處殊勝』等，如前面的解釋。解釋第二個因，由四種相的善支具足。其中第二是放逸，直接在五欲境界中放逸，不一定非要行殺等惡行。第三是惡行，明確說是殺等。第一和第四可以參考前面的解釋。第三是多悲心，也有四因。依據四種境界，即使不串習也能發起下、中、上三種悲心，沒有斷絕。景法師說：『四種境界中，只取三種境界，除去自身，因為自身不是悲心的境界。』窺基法師說：『四種境界是指前面列舉的他人、自身、受苦。』

【English Translation】 English version 'However, there is the nature of being incapable and untamed.' Ce Yun: 'According to the context of this Yoga, it mostly takes the seeds of afflictions as its substance.' Or it can be considered that all the above delusions have the meaning of 'incapability,' which is grossness. The seventh is evil karma, and the remaining six are afflictions. The remaining nine fundamental afflictions and other secondary afflictions are all included in various afflictions. Kui Ji (a prominent disciple of Xuanzang) said: 'Sorrow, suffering, evil deeds, etc., are secondary afflictions,' because they arise with other afflictions, so they are called secondary afflictions, but their substance is not afflictions. Also, because they are named 'from many,' they are called secondary afflictions, but their substance is not afflictions, but is included in the category of secondary afflictions, hence the name secondary afflictions. Next, the four causes are explained. First a question is asked, then an answer is given, and in the answer, first a list is given, then an explanation. In the previous content, the first is having a complete lineage, the second is being accepted by a good friend, and the third is generating great compassion. The above text says that the arising of the mind of enlightenment (bodhicitta) is an outflow of compassion. The fourth is not being timid in the face of suffering. Question: In the previous four conditions, the first is seeing the miraculous transformations of Buddhas and Bodhisattvas as a condition. Now, the second is being accepted by a good friend, and it is said to be a cause. What is the difference? Jing (another commentator) explained: 'The former is only seeing the miraculous transformations, so it is a condition. Now, because of being accepted by the Buddha, wisdom from hearing arises, so it is a cause for the arising of the mind of enlightenment.' Kui Ji said: 'In those four conditions, only the miraculous powers are seen, and no teachings are received. Now, receiving teachings is intimate, so it is a cause. Seeing miraculous transformations is distant, and there is no teaching, so it is a condition.' Therefore, there is a difference between the two. Someone also asked: 'What is the difference between the third point in the causes, generating great compassion for sentient beings, and the fourth point in the conditions, saving sentient beings in the final kalpa (aeon)?' In the conditions, one only initiates the mind of enlightenment oneself, causing others to initiate the mind of enlightenment. In the causes, one endures suffering on behalf of others, which is intimate, so it is a cause. In the explanation, the first cause is explained first, saying 'the six places are excellent,' etc., as explained earlier. The second cause is explained, being complete with the good qualities of the four aspects. Among them, the second is indulgence, directly indulging in the realm of the five desires, not necessarily engaging in evil deeds such as killing. The third is evil deeds, explicitly referring to killing, etc. The first and fourth can be referred to the previous explanations. The third is great compassion, which also has four causes. According to the four realms, even without practice, one can generate lower, middle, and upper compassion without interruption. Jing said: 'Among the four realms, only three realms are taken, excluding oneself, because oneself is not the realm of compassion.' Kui Ji said: 'The four realms refer to the previously listed others, oneself, and suffering.'

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等。若見自若見他隨遇一苦起下悲。若見自他隨遭一苦起中悲。若見自他受無間大苦起上悲拔濟。又或於四境一一皆能起上中下悲。測云。準此文判。既云雖未串習故知初地已上為名發心持者。此非分別世間。釋第四于苦無怯亦有四因。有思擇力能知我從昔來無利益苦尚能忍。況今有益設苦何畏。下明四力。初一自力。自力勢多假外緣少。第二他力。多假外緣自力微少。此之二種由現在力未曾宿習。第三因力。宿習大乘善法者。由宿習力暫見佛等即能發心。名為因力。第四由於現法長時修習種種善法發菩提心。名加行力。第三就前緣因力等辨退不退。中二。初就緣因力辨退不退。后就四因令退。言若諸菩薩依上總別四緣四因等乃至亦非無動者。基公解云。此中意明若前四因四緣中。若別依一因一緣或總由四因緣二發心者。於四力中但依二力謂自因力。此二力中或別依一力或總依此二力而發心者。此皆堅固不動。差別依他力及加行或總二力而發心者。此不堅固亦非無動。若勘四緣中。初緣是遇佛菩薩等。今此文者別依總依皆堅固不動。他力亦是謂佛菩薩。他即在不堅固非無動中收。此何相違。述曰。不然。他力者。謂王及有力者逼令發心。非如見佛菩薩。見佛菩薩。是自發心。此自發心在緣中收。故不動。為他逼發心。

【現代漢語翻譯】 若見到自己或他人遭遇微小的痛苦，生起下等悲心。若見到自己或他人遭遇一般的痛苦，生起中等悲心。若見到自己或他人承受無間地獄的巨大痛苦，生起上等悲心以救拔他們。或者對於四種境界的每一種，都能生起上、中、下三種悲心。測云法師說：『根據這段文字判斷，既然說『雖然沒有串習』，就知道初地以上的菩薩是名為發心持者。』這並非分別世間（的悲心）。 解釋第四點，對於痛苦沒有怯懦也有四個原因：有思擇的力量，能夠知道我從過去以來所受的沒有利益的痛苦尚且能夠忍受，何況現在有利益的痛苦，有什麼可畏懼的？下面闡明四種力量。第一是自力，自力強大而依賴外緣少。第二是他力，依賴外緣多而自力微弱。這兩種力量是由於現在（的力量），沒有過去（的）串習。第三是因力，過去串習大乘善法的人，由於過去串習的力量，暫時見到佛等就能發菩提心，名為因力。第四是由於現在長期修習種種善法而發菩提心，名為加行力。 第三，就前面的緣、因力等辨別退轉與不退轉。分為兩部分。首先就緣、因力辨別退轉與不退轉，然後就四種原因導致退轉。經文說：『如果諸菩薩依靠上面總的或個別的四種緣、四種因等，乃至也不是沒有動搖的。』窺基大師解釋說：『這裡的意思是說明，如果前面的四種因、四種緣中，如果分別依靠一種因、一種緣，或者總的由四種因緣而發心的人，對於四種力量中，只依靠兩種力量，即自力、因力。這兩種力量中，或者分別依靠一種力量，或者總的依靠這兩種力量而發心的人，這些都是堅固不動搖的。差別在於依靠他力及加行力，或者總的依靠這兩種力量而發心的人，這些是不堅固的，也不是沒有動搖的。』如果考察四種緣中，第一種緣是遇到佛菩薩等，現在這段文字說分別依靠或總的依靠都是堅固不動搖的。他力也是指佛菩薩，『他』就被收在不堅固、非無動搖之中。這有什麼相違背的呢？述曰法師說：『不是這樣的。他力是指國王及有權勢的人逼迫（他人）發心，不像見到佛菩薩（而發心）。見到佛菩薩，是自己發心，這種自己發心被收在（四）緣中，所以不動搖。因為被他人逼迫而發心。

【English Translation】 If one sees oneself or others encountering a minor suffering, one generates inferior compassion. If one sees oneself or others encountering ordinary suffering, one generates intermediate compassion. If one sees oneself or others enduring the great suffering of Avici (無間) hell, one generates superior compassion to deliver them. Or, with regard to each of the four states, one can generate superior, intermediate, and inferior compassion. Ce Yun (測云) says: 'Judging by this passage, since it says 'although not habituated,' one knows that Bodhisattvas above the first Bhumi (初地) are those who are called 'generators of the aspiration [for enlightenment].' This is not discriminating worldly [compassion].' Explaining the fourth point, not being fearful of suffering also has four causes: having the power of discernment, being able to know that the unprofitable suffering I have endured from the past I was still able to bear, how much more so the profitable suffering now, what is there to fear? Below, the four powers are explained. First is self-power, self-power is strong and relies little on external conditions. Second is other-power, relying much on external conditions and self-power is weak. These two powers are due to present [power], not past habituation. Third is causal-power, those who in the past were habituated to Mahayana (大乘) virtuous dharmas, due to the power of past habituation, upon temporarily seeing a Buddha (佛) etc., are able to generate the aspiration [for enlightenment], this is called causal-power. Fourth is due to presently cultivating various virtuous dharmas for a long time and generating Bodhicitta (菩提心), this is called the power of effort. Third, regarding the preceding conditions, causal-power, etc., distinguishing between regression and non-regression. Divided into two parts. First, distinguishing between regression and non-regression based on conditions and causal-power, then on the four causes leading to regression. The text says: 'If those Bodhisattvas rely on the above general or individual four conditions, four causes, etc., even then it is not that there is no wavering.' Kuiji (窺基) explains: 'The meaning here is to explain that, among the preceding four causes, four conditions, if one individually relies on one cause, one condition, or generally generates the aspiration [for enlightenment] from the four causes and conditions, then among the four powers, one only relies on two powers, namely self-power and causal-power. Among these two powers, if one individually relies on one power, or generally relies on these two powers to generate the aspiration [for enlightenment], these are all firm and unwavering. The difference lies in relying on other-power and the power of effort, or generally relying on these two powers to generate the aspiration [for enlightenment], these are not firm, and it is not that there is no wavering.' If one examines the four conditions, the first condition is encountering Buddhas, Bodhisattvas, etc., now this passage says that individually relying or generally relying are both firm and unwavering. Other-power also refers to Buddhas and Bodhisattvas, 'other' is then included in the non-firm, non-unwavering. How is this contradictory? Shuyue (述曰) says: 'It is not like that. Other-power refers to kings and powerful people forcing [others] to generate the aspiration [for enlightenment], unlike seeing Buddhas and Bodhisattvas [and generating the aspiration]. Seeing Buddhas and Bodhisattvas is generating the aspiration oneself, this self-generation of the aspiration is included in the [four] conditions, therefore it is unwavering. Because one is forced by others to generate the aspiration.

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是他力故。動中收。又加行力是不堅固。非無動收。如因中第二因善友攝受。是堅固不動收。此何意也。述曰。非也。善友攝受是見菩薩教行行等所遇之緣勝。釋加行中小雖遇友乃世間之善士非如菩薩。故有別也。又義且約一義此中判為堅固不動等。如實者。緣因中有動不堅固者。他加行中有不動等者。且約一義別為此論也。次明四因緣能令退菩提心。與前四因相違。勘翻即之。第四明不退菩薩勝利中總有八雙十六利。但景公云。有六種二者。以法門聚藏體一故合為一。今以義別故開為三。若開若合於義無傷。第一雙中第二攝眷屬過所不能染。過有二種謂于眷屬饒益損減染污違順等者。基云。謂于違起損減染污。于順起增益染污。故名二事。今解。以染污心順於饒益己者。違于損減己者也。第二雙中景雲。利益者與他因利。安樂者與他果樂。世出世等亦得別二。今解。利益者拔苦。安樂者與樂也。第三有二加行。一意樂加行者。即是自利利他方便意樂。二正行加行者。正行二利加行業也。第八雙中初一由發求菩提心即是世間尊重福田。由生養眾生法身故。是眾生之父母也。第二無害利中。初解九句后總結之。前中初明現身得護非他所嬈。景雲。如一輪王即有五百青衣鬼護。發心菩薩得無惱逼故。得於輪王一倍所護即有

【現代漢語翻譯】 現代漢語譯本 是他力（指外力）的緣故。在動搖中才能有所收斂。而且加行力（指修行過程中的努力）是不堅固的。並非沒有在動搖中收斂的情況，比如在因位（指修行初期）時，第二因（指增上緣）是得到善友的攝受。這是堅固不動搖的收斂。這是什麼意思呢？ 述曰（窺基大師的解釋）：不是這樣的。善友的攝受是指見到菩薩的教導、修行等所遇到的殊勝因緣。解釋加行時，雖然遇到朋友，但只是世間的善人，不像菩薩那樣。所以有區別。而且，這個意義只是就一種意義而言，這裡判斷為堅固不動搖等。如實來說，緣因中有動搖不堅固的，他加行中有不動搖等的，只是就一種意義來分別作此論述。 接下來闡明四種因緣能使菩提心退轉，與前面的四種因緣相反，可以對照著看。第四部分闡明不退轉菩薩的勝利，總共有八雙十六種利益。但景公（可能是指景禪師）說，有六種二者，因為法門聚藏的體性是一樣的，所以合併爲一種。現在因為意義不同，所以分為三種。無論是分開還是合併，對意義都沒有損害。第一雙中，第二種是攝受眷屬，不會被過失所染污。過失有兩種，即對於眷屬的饒益（給予利益）和損減（造成損害），染污（使其墮落）和違順（違背或順從）等。窺基大師說，對於違背自己的人，會產生損減和染污；對於順從自己的人，會產生增益和染污，所以稱為兩種事。現在的解釋是，以染污的心順從饒益自己的人，違背損減自己的人。 第二雙中，景公說，『利益』是給予他人因上的利益，『安樂』是給予他人果上的快樂。世間和出世間等也可以分為兩種。現在的解釋是，『利益』是拔除痛苦，『安樂』是給予快樂。 第三種有兩種加行。一是意樂加行，即是自利利他的方便意樂。二是正行加行，即是正行二利的加行業。 第八雙中，第一種是由於發起求菩提心，就是世間的尊重福田。由於生育養育眾生的法身，所以是眾生的父母。 第二種是無害利中，先解釋九句，然後總結。前面部分，首先闡明現身得到護佑，不會被他人所擾。景公說，比如轉輪聖王就得到五百個青衣鬼的護衛。發起菩提心的菩薩不會受到惱害逼迫，所以得到的護佑是轉輪聖王的一倍。

【English Translation】 English version It is due to the power of others (referring to external forces). Only in movement can there be some restraint. Moreover, the effort of application (referring to the effort in the process of cultivation) is not firm. It is not that there is no restraint in movement, such as when, in the stage of cause (referring to the initial stage of cultivation), the second cause (referring to the supporting condition) is receiving the support of good friends. This is firm and unmoving restraint. What does this mean? Shu Yue (Master Kuiji's explanation): It is not like that. The support of good friends refers to the superior conditions encountered when seeing the teachings and practices of Bodhisattvas. When explaining application, although one encounters friends, they are only worldly good people, not like Bodhisattvas. Therefore, there is a difference. Moreover, this meaning is only in terms of one meaning; here, it is judged as firm and unmoving, etc. In reality, among the causal conditions, there are those that are moving and not firm, and among the other applications, there are those that are unmoving, etc. This discussion is made separately in terms of one meaning. Next, it explains the four causes and conditions that can cause the Bodhi mind to regress, which are contrary to the previous four causes and conditions and can be compared. The fourth part explains the victory of non-regressing Bodhisattvas, which has a total of eight pairs and sixteen benefits. However, Jing Gong (possibly referring to Zen Master Jing) said that there are six kinds of two, because the nature of the Dharma gate collection is the same, so it is combined into one. Now, because the meanings are different, it is divided into three kinds. Whether it is separated or combined, there is no harm to the meaning. In the first pair, the second is that receiving dependents will not be contaminated by faults. There are two kinds of faults, namely, benefiting and harming dependents, defiling and complying or opposing, etc. Master Kuiji said that for those who oppose oneself, there will be harm and defilement; for those who comply with oneself, there will be increase and defilement, so it is called two things. The current explanation is that with a defiled mind, one complies with those who benefit oneself and opposes those who harm oneself. In the second pair, Jing Gong said that 'benefit' is to give others the benefit in terms of cause, and 'happiness' is to give others the happiness in terms of effect. Worldly and transcendental can also be divided into two kinds. The current explanation is that 'benefit' is to remove suffering, and 'happiness' is to give happiness. The third has two kinds of application. One is the application of intention, which is the expedient intention of benefiting oneself and others. The second is the application of correct practice, which is the application of correct practice of benefiting oneself and others. In the eighth pair, the first is that because of generating the Bodhi mind, one is the field of merit respected by the world. Because one gives birth to and nurtures the Dharma body of sentient beings, one is the parent of sentient beings. The second is in the benefit of non-harm, first explaining the nine sentences, and then summarizing. In the previous part, it first explains that the present body is protected and will not be disturbed by others. Jing Gong said that, for example, a Chakravartin King is protected by five hundred blue-clad ghosts. A Bodhisattva who has generated the Bodhi mind will not be harassed or forced, so the protection received is double that of a Chakravartin King.

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千鬼所護。測云。舊論云。成就凈福者。二轉輪王福德所護者。有兩解。一云。勝福堅固。菩薩功德。敵二輪王。故稱為二。謂古言二輪王義意相似。護二輪王。許兵眾及鬼神等。護此發心菩薩。又解。菩薩福德殊勝。非彼輪王倍能敵之。但彼出世俗過世福故。言二輪王福德護。一輪王有千善福之所衛護。發心菩薩有二千故言二護。第二轉受餘生身無重病。景雲。泛辨受生有三。一者系業三界。謂十信已前受三界生為業所繫。受命長短不得自在。二者不繫業三界。謂十信已去頓悟菩薩至七地已來所受分段。取捨自在。名不繫業。三者變化三界。若頓悟菩薩以無漏智為緣。愿留此身三祇不滅名變易身。漸悟菩薩如羅漢迴心入大。十信已去乃至十地但受變易。若欲化生但起化身同類化物。第三利他無倦。第四身心粗重轉復輕微。第五所用明咒皆有神驗。景雲。泛爾咒誦詞句分明即名明句。基云。誦咒句泛爾。明句即咒有明辨。或此咒有明力。威神大者名明句。第六柔和忍辱。第七摧諸煩惱。第八隨所居處災橫不起。第九或生惡趣速脫愍他。基公判釋。由此菩薩乃至得倍轉輪王護所守護者。似輪王福等。謂諸惡魍魎所不能近福。余身無病福。勇猛作義利福。無倦說法福。粗重轉輕福。用咒多驗福。悲惱有情柔和忍辱福。隨惑

【現代漢語翻譯】 現代漢語譯本 千鬼所護。（測云：舊論說，成就清凈福德的人，有二轉輪王（擁有統治世界的輪寶的國王）的福德所護持。對此有兩種解釋。一種說法是，殊勝的福德堅固，菩薩的功德，能匹敵二輪王，所以稱為『二』。意思是古代所說的二輪王意義相似，護持二輪王，允許兵眾及鬼神等，護持這位發心的菩薩。另一種解釋是，菩薩的福德殊勝，不是輪王能夠倍數匹敵的，只是因為菩薩出世俗，超過世間福德，所以說二輪王的福德護持。一輪王有千種善福衛護，發心菩薩有二千種，所以說『二護』。） 第二，轉生到其他生命時，身體沒有嚴重的疾病。（景雲說，大致辨別受生有三種。第一種是系業三界，指十信位之前的眾生，受三界之生，為業力所束縛，壽命長短不能自主。第二種是不繫業三界，指十信位之後，頓悟的菩薩到七地菩薩之間所受的分段生死，取捨自在，稱為不繫業。第三種是變化三界，如果頓悟的菩薩以無漏智慧為緣，發願留此身三祇不滅，名為變易身。漸悟的菩薩，如羅漢迴心入大乘，十信位之後乃至十地菩薩，都只受變易生死。如果想要化生，就只起化身，與同類眾生一起化生。） 第三，利益他人沒有疲倦。 第四，身心粗重轉為輕微。 第五，所用的明咒（真言）都有神驗。（景雲說，大致而言，咒語誦唸詞句分明就叫做明句。基說，誦咒的句子大致是這樣，明句就是咒語有明辨。或者說，這個咒語有明力，威神力大的叫做明句。） 第六，柔和忍辱。 第七，摧伏各種煩惱。 第八，無論居住在哪裡，都不會發生災禍。 第九，即使生於惡趣，也能迅速脫離，憐憫他人。（基公判釋說，由此菩薩乃至得到倍于轉輪王的護持，似乎與轉輪王的福德相等。指各種惡鬼魍魎不能靠近的福德，余身沒有疾病的福德，勇猛作義利的福德，沒有疲倦說法的福德，粗重轉為輕微的福德，使用咒語多有靈驗的福德，悲憫惱怒有情的柔和忍辱的福德，隨順煩惱……）

【English Translation】 English version Protected by a thousand ghosts. (Ce Yun: The old commentary says that those who achieve pure blessings are protected by the blessings of two Chakravartin Kings (kings who possess the wheel jewel that rules the world). There are two explanations for this. One explanation is that superior blessings are firm, and the merits of a Bodhisattva are equal to two Chakravartin Kings, so it is called 'two'. It means that the ancient saying of two Chakravartin Kings has a similar meaning, protecting two Chakravartin Kings, allowing soldiers and ghosts, etc., to protect this Bodhisattva who has aroused the aspiration for enlightenment. Another explanation is that the blessings of a Bodhisattva are superior and cannot be multiplied by a Chakravartin King, but because the Bodhisattva transcends the mundane and surpasses worldly blessings, it is said that the blessings of two Chakravartin Kings protect him. One Chakravartin King has the protection of a thousand good blessings, and the Bodhisattva who has aroused the aspiration for enlightenment has two thousand, so it is called 'two protections'.) Second, when reborn into other lives, the body has no serious illnesses. (Jing Yun said that there are roughly three types of rebirth. The first is being bound by karma in the Three Realms, referring to beings before the Ten Faiths, who are born in the Three Realms and are bound by karma, and the length of their lives is not their own. The second is not being bound by karma in the Three Realms, referring to the segmented life and death experienced by Bodhisattvas who have attained sudden enlightenment after the Ten Faiths up to the Seventh Ground, who are free to choose and abandon, and are called not being bound by karma. The third is transformation in the Three Realms, if a Bodhisattva who has attained sudden enlightenment takes un-leaked wisdom as the cause, and vows to keep this body for three kalpas without extinction, it is called a body of transformation. Bodhisattvas who attain gradual enlightenment, such as Arhats who turn their minds to enter the Mahayana, from the Ten Faiths up to the Ten Grounds, only experience transformation and death. If they want to be born by transformation, they only create a body of transformation and are born together with beings of the same kind.) Third, there is no weariness in benefiting others. Fourth, the grossness of body and mind turns to lightness. Fifth, the mantras (true words) used are all efficacious. (Jing Yun said that generally speaking, a mantra recited with clear words and sentences is called a clear sentence. Ji said that the sentences of reciting mantras are roughly like this, a clear sentence means that the mantra has clear discernment. Or it can be said that this mantra has clear power, and those with great power are called clear sentences.) Sixth, gentleness and forbearance. Seventh, subduing all kinds of afflictions. Eighth, no disasters will occur wherever one lives. Ninth, even if born in an evil realm, one can quickly escape and have compassion for others. (Ji Gong judged and explained that, therefore, the Bodhisattva even receives protection that is double that of a Chakravartin King, which seems to be equal to the blessings of a Chakravartin King. It refers to the blessings that various evil ghosts and goblins cannot approach, the blessings of having no illnesses in the remaining body, the blessings of bravely doing what is right and beneficial, the blessings of tirelessly preaching the Dharma, the blessings of turning grossness into lightness, the blessings of using mantras that are often effective, the gentleness and forbearance of having compassion for afflicted beings, following afflictions...)

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微薄福。居國無恐福。速脫惡趣福。能厭諸苦福。下結文。如是一切等別結上所說九句。最初發心已下通結九句。及余勝利皆因攝受無惱害福之所得也。

自他利品

從此向下訖功德品。有十六品。總是第三行方便持。于中先結前問后。第二對問解釋。解釋有二。初開三章。第二依章廣辨。依舊遠法師云。自下方便持有二。初之五品明所學法。次十一品明其學行。今曰不然。依此論云。有三種所學處。即前五品所學之處。第六一品明如是學指學法也。余有十品明能學人行。故言略說菩薩若所學處若如是學若能修學也。就廣辨中。先解五品七法以為所學。于中有二。初總開列五品七法。云何自利利他下隨別解釋。前中先問答發起。次舉偈頌。后長行屬當開五為七。初品之內自利利他即分為二。成就品亦開為二。一成就有情。二成就佛法。三依舊之自下解中還束七處以為五品。自利利他合解在此。但為向前總標綱要。無多論文。故將品自貫在首題。基云。此開七法應別處彰。今于自他利品首開者。以從菩提分法持首列也。菩提分法持從最後品持得為名。測云。七法相生次第者。菩薩觀行以自利利他為本。故先明自他利。自不住善令他修者無有是處。故先自後他。行必依理。故自他品后明真實義。依證起通。令

【現代漢語翻譯】 現代漢語譯本 微薄福（微小的福報）。居國無恐福（居住在國家沒有恐懼的福報）。速脫惡趣福（迅速脫離惡道的福報）。能厭諸苦福（能夠厭離各種痛苦的福報）。下面總結上文。像這樣一切等等分別總結上面所說的九句。從最初發心以下貫通總結九句，以及其餘的勝利，都是因為攝受無惱害福（不惱害眾生的福報）所得到的。

自他利品

從這裡向下到功德品，共有十六品，總是第三行方便持（菩薩修行的方便法門）。其中先總結前面的提問和後面的回答。第二部分是對提問的解釋。解釋分為兩部分。第一部分是展開三章。第二部分是依照這三章廣泛辨析。依照舊遠法師的說法，從自利品向下，方便持有兩種：最初的五品說明所學之法，接下來的十一品說明其學行。現在說的不一樣。依照此論的說法，有三種所學之處，就是前面五品所學之處。第六品說明像這樣學習是指學習方法。其餘的十品說明能學習的人的修行。所以說，簡略地說，菩薩所學之處，以及如何學習，以及如何能修學。 在廣泛辨析中，先解釋五品七法作為所學。其中分為兩部分。第一部分是總的開列五品七法。『云何自利利他』（如何自利利他）以下是分別解釋。在第一部分中，自利利他分為二。成就品也分為二，一是成就有情（成就眾生），二是成就佛法。依照舊的說法，從自利品向下解釋中，還是把七處歸結為五品。自利利他合在一起解釋在這裡。但是爲了向前面的總標綱要，沒有很多論文，所以把品名貫穿在首題。基說，這展開的七法應該在別處彰顯。現在在自他利品開頭展開，因為從菩提分法持（菩提分法）開頭列出。菩提分法持從最後品持得為名。測說，七法相生的次第是，菩薩的觀行以自利利他為根本，所以先說明自利利他。自己不住于善，讓別人修習，沒有這樣的道理，所以先自後他。修行必定依據道理，所以自他品后說明真實義。依據證悟而生起神通，使...

【English Translation】 English version Meager blessings. Blessings of dwelling in a country without fear. Blessings of quickly escaping evil destinies. Blessings of being able to厭 (厭:厭離, to be disgusted with) all sufferings. The following concludes the above. Thus, all these, etc., separately summarize the nine sentences mentioned above. From the initial arising of the mind of enlightenment (發心:bodhicitta) downwards, it comprehensively summarizes the nine sentences, and the remaining victories are all obtained because of embracing the blessings of non-harm (無惱害福: non-harming blessings).

The Chapter on Self-Benefit and Benefiting Others

From here downwards to the Chapter on Merit, there are sixteen chapters in total, which are all the third practice of skillful means (行方便持: skillful means in practice). Among them, first summarize the previous questions and subsequent answers. The second part is the explanation of the questions. The explanation is divided into two parts. The first part is to unfold the three sections. The second part is to widely analyze according to these three sections. According to the old Dharma Master Yuan, from the Chapter on Self-Benefit downwards, there are two types of skillful means in practice: the first five chapters explain the Dharma to be learned, and the next eleven chapters explain its practice. Now it is not so. According to this treatise, there are three places of learning, which are the places of learning in the previous five chapters. The sixth chapter explains that learning in this way refers to the method of learning. The remaining ten chapters explain the practice of those who can learn. Therefore, it is said that, briefly speaking, the places of learning for a Bodhisattva, how to learn in this way, and how to cultivate and learn. In the extensive analysis, first explain the five chapters and seven Dharmas as what is to be learned. Among them, there are two parts. The first part is to generally list the five chapters and seven Dharmas. 'How to benefit oneself and benefit others' (云何自利利他: how to benefit oneself and benefit others) below is a separate explanation. In the first part, self-benefit and benefiting others are divided into two. The Chapter on Accomplishment is also divided into two, one is the accomplishment of sentient beings (成就有情: accomplishing sentient beings), and the other is the accomplishment of the Buddha Dharma. According to the old saying, from the Chapter on Self-Benefit downwards, the explanation still concludes the seven places into five chapters. Self-benefit and benefiting others are explained together here. However, in order to summarize the outline in front, there are not many papers, so the chapter name is threaded through the title. Ji said that the seven Dharmas unfolded here should be manifested elsewhere. Now it is unfolded at the beginning of the Chapter on Self-Benefit and Benefiting Others, because it is listed from the beginning of the Bodhi-part Dharma holding (菩提分法持: Bodhi-part Dharma holding). The Bodhi-part Dharma holding is named from the last chapter. Ce said that the order of the arising of the seven Dharmas is that the Bodhisattva's contemplation and practice are based on self-benefit and benefiting others, so first explain self-benefit and benefiting others. If one does not abide in goodness and allows others to practice, there is no such reason, so first self and then others. Practice must be based on reason, so after the Chapter on Self-Benefit and Benefiting Others, explain the true meaning. According to enlightenment, supernatural powers arise, making...

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物生信。故實義后明威力品。力用既成。理須有所成就。故威力后明成就品。菩薩起行以利為先。故先辨利后明自。就勝進因圓得果必爾。故成就后明無上菩提。釋初品中初開列十門。次依門辨。后結勸修學。十門之中。遠法師攝為五對。初二一對所利差別。次二一對利體不同。次二一對明利時節。因利現在果利未來。次二一對此世他世交賒有異。末後一對真妄別也。依門辨中還有五段。初解純共。先總問。后別解。解中先純后共。純中初開二章。解即為四。言二章者。一于純自利利他有過應斷。二無過應修。解中開二為四。一辨純自利。于中景雲有其十句。一為樂求財。二為希求法。三為生天樂修戒進定慧。戒生欲界定慧生上二。精進通生三界。餘七句可知。基云有八。隨義應知。二明自利共他。景雲。上來第一解純自利。次即合解純利他行。以乘前辨自利行中故。即辨共中自利共他之行。兩番解釋。第二番云。又除如前所說諸相等者。除前所說施忍。其餘戒進定慧等行當知皆名自利共他。基云。此中意由起智悲擬利他故求菩提。為利他故生天。亦利物教他眾生。非如前應斷中執天為勝樂求生天。令他福生即以悲為首。故修施忍等求菩提樂生天。皆樂利他故。名自利兼他。言又除如前所說諸相其餘一切等乃至菩薩于

【現代漢語翻譯】 現代漢語譯本 因認識到事物是生滅變化的，所以繼『實義』之後闡明『威力品』。力量和作用已經形成，道理上必然有所成就，所以繼『威力』之後闡明『成就品』。菩薩發起修行以利益眾生為先，所以先辨別利益眾生，然後闡明自身。就殊勝增進的因地圓滿獲得果地來說，必然是這樣的，所以繼『成就』之後闡明『無上菩提』。解釋第一品中，首先開列十個門類，然後依據這些門類進行辨析，最後總結勸勉修學。這十個門類中，遠法師概括為五對。最初的兩對是所利益對象的差別，其次的兩對是利益的本體不同，再次的兩對是闡明利益的時節，因地的利益在於現在，果地的利益在於未來，再次的兩對是此世和彼世相互交錯存在差異，最後的一對是真和妄的區別。依據門類進行辨析中還有五個段落。首先解釋純粹的自利和共同的利益。先總的提問，然後分別解釋。解釋中先說純粹的，后說共同的。純粹的自利中，首先展開兩個章節。解釋時分為四個方面。所說的兩個章節是：一，對於純粹的自利利他有過失的應當斷除；二，沒有過失的應當修習。解釋中分為二為四：一，辨別純粹的自利。其中景雲有十句：一，爲了快樂而求財；二，爲了希望求法；三，爲了生天享樂而修戒、精進、禪定、智慧。戒能使人往生欲界，禪定和智慧能使人往生色界和無色界。精進能使人往生三界。其餘七句可以自己理解。基云有八句，根據意義應當知道。二，闡明自利兼顧利他。景雲：上面第一部分解釋了純粹的自利，接下來就合併解釋純粹的利他行為，因為承接前面辨別自利行為的內容。也就是辨別共同利益中自利兼顧利他的行為。兩次解釋。第二次解釋說：『又除去像前面所說的各種相等等』，除去前面所說的佈施和忍辱，其餘的戒、精進、禪定、智慧等行為，應當知道都叫做自利兼顧利他。基云：這裡的意思是由於發起智慧和慈悲，打算利益他人，所以求菩提。爲了利益他人而往生天界，也利益眾生，教化其他眾生。不像前面應當斷除的內容中，執著于天界是殊勝的快樂而求往生天界，使他人獲得福報，也就是以慈悲為首。所以修習佈施、忍辱等，求菩提的快樂，往生天界，都是爲了快樂地利益他人，所以叫做自利兼顧利他。所說的『又除去像前面所說的各種相，其餘一切等等，乃至菩薩于』

【English Translation】 English version Because of the understanding that things arise and perish, the 'Power and Virtue Chapter' is explained after the 'True Meaning Chapter'. Once power and function are established, there must be accomplishments in principle. Therefore, the 'Accomplishment Chapter' is explained after the 'Power and Virtue Chapter'. Bodhisattvas initiate practice with the benefit of sentient beings as the priority, so first discern the benefit of sentient beings, and then explain oneself. In terms of the perfect attainment of the fruit from the cause of excellent progress, it must be so. Therefore, the 'Supreme Enlightenment Chapter' is explained after the 'Accomplishment Chapter'. In explaining the first chapter, first list ten categories, then analyze according to these categories, and finally summarize and encourage learning and practice. Among these ten categories, Dharma Master Yuan summarized them into five pairs. The first two pairs are the differences in the objects of benefit, the next two pairs are the different entities of benefit, the next two pairs are to clarify the timing of benefit, the benefit of the cause is in the present, the benefit of the fruit is in the future, the next two pairs are the differences between this life and other lives, and the last pair is the distinction between truth and falsehood. There are also five paragraphs in the analysis based on the categories. First, explain pure self-benefit and common benefit. First ask generally, then explain separately. In the explanation, first talk about the pure, then the common. In pure self-benefit, first unfold two chapters. The explanation is divided into four aspects. The two chapters mentioned are: one, those with faults in pure self-benefit and benefiting others should be eliminated; two, those without faults should be cultivated. The explanation is divided into two into four: one, distinguish pure self-benefit. Among them, Jingyun has ten sentences: one, seeking wealth for pleasure; two, seeking Dharma for hope; three, cultivating precepts, diligence, meditation, and wisdom to be born in heaven and enjoy happiness. Precepts can lead to rebirth in the desire realm, meditation and wisdom can lead to rebirth in the form and formless realms. Diligence can lead to rebirth in the three realms. The remaining seven sentences can be understood by oneself. Jiyun has eight sentences, which should be known according to the meaning. Two, clarify self-benefit while benefiting others. Jingyun: The first part above explains pure self-benefit, and then combines to explain pure altruistic behavior, because it continues the content of distinguishing self-benefit behavior. That is, distinguish the behavior of self-benefit while benefiting others in the common benefit. Two explanations. The second explanation says: 'Also remove the various aspects mentioned above, etc.', remove the almsgiving and forbearance mentioned above, and the remaining behaviors of precepts, diligence, meditation, wisdom, etc., should be known as self-benefit while benefiting others. Jiyun: The meaning here is that due to initiating wisdom and compassion, intending to benefit others, so seeking Bodhi. In order to benefit others, one is reborn in the heavens, and also benefits sentient beings, and teaches other sentient beings. Unlike the content that should be eliminated above, clinging to the heavens as supreme happiness and seeking rebirth in the heavens, so that others can obtain blessings, that is, with compassion as the head. Therefore, cultivating almsgiving, forbearance, etc., seeking the happiness of Bodhi, and being reborn in the heavens are all for the happiness of benefiting others, so it is called self-benefit while benefiting others. The so-called 'Also remove the various aspects mentioned above, and everything else, etc., even the Bodhisattva in'

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此應勤修學以來。此中翻前自利障應唯名自利。今論云翻前名自利共他者。若獨翻自利障唯行自利行應唯是自利。以自利是障菩薩不為。今為明唯兼物故。雖翻自利亦有利他義。障中亦爾。若唯望自利行即唯自利障。若意欲兼物亦有他利障。故下解他利故下共自中雲又除如前諸說諸相其餘一切與彼相違所有利他諸菩薩行當知皆名利他共自。即翻前以邪見修施。以無因果見犯戒離正行為人說法。二法唯利他障為利他兼自。此亦應是翻純利他障為純利行。今解。意有兼物之義欲雖翻障行通自利他。上下二文相似也。菩薩以利他為本故。唯利他及共自他利非障。若自利者是障。三明純利他。于中有二句有過應斷。一邪見財施。二不信因果毀戒法施。後有三句無過應修。一諸菩薩已超欲界由悲願力為利他故舍諸靜慮還生欲界。二諸菩薩已得自在起于變化十方利物。三者諸佛自事已滿依力無畏於十方界行利他事。如是所說已下簡別是非應斷應修之相可知。二種即初二句也。四明利他共自。云又除如前所說諸相等者。景雲。除前為他舍諸靜慮還生欲界等三句。更有其餘利他共自勸諸菩薩應勤修學。準基公言。除前邪見修施等二法唯利他障余與彼相違利他行名利他共自也。第二解利益安樂中又分為三。先別解利樂二相。次總約二種明

【現代漢語翻譯】 現代漢語譯本： 此應勤奮修學以求達到。這裡所說的翻轉之前的自利之障，應該僅僅被稱為自利。現在《瑜伽師地論》中說，翻轉之前名為自利且兼顧他人的，意思是如果僅僅翻轉自利之障，只行自利之行，那就應該僅僅是自利。因為自利是菩薩所不為的障礙。現在是爲了說明即使兼顧他人，雖然翻轉了自利，也有利他的意義。障礙也是如此。如果僅僅期望自利之行，那就是自利之障。如果意圖兼顧他人，也有利他之障。所以下文解釋他利，所以在共自中說，『又除去如前所說的各種觀點和現象，其餘一切與那些觀點相反的，所有利他的菩薩行，應當知道都名為利他共自。』也就是翻轉之前以邪見佈施，以不信因果的見解犯戒，離開正行而為人說法，這兩種行為僅僅是利他之障，爲了利他而兼顧自己。這也應該是翻轉純粹利他之障為純粹利他之行。現在解釋為，意圖有兼顧他人的意義，即使想要翻轉障礙，行為也通向自利利他。上下兩段文字的意思是相似的。菩薩以利他為根本，所以純粹的利他以及共自他利不是障礙。如果是自利，那就是障礙。第三部分說明純粹的利他。其中有兩句話有過失應該斷除：一是邪見的財施，二是不信因果的毀戒法施。後面有三句話沒有過失應該修習：一是諸菩薩已經超越欲界，由於悲願的力量，爲了利益他人而捨棄各種靜慮，還生於欲界。二是諸菩薩已經獲得自在，發起變化，在十方世界利益眾生。三是諸佛自己的事情已經圓滿，依靠力量和無畏，在十方世界行利他之事。像這樣所說的，以下簡要辨別是非，應該斷除和應該修習的相狀是可以知道的。兩種，就是最初的兩句話。第四部分說明利他共自。說『又除去如前所說的各種觀點和現象等』，景法師說，除去前面為他人捨棄各種靜慮還生於欲界等三句話。更有其餘的利他共自，勸勉諸菩薩應該勤奮修學。窺基大師說，除去前面以邪見修佈施等兩種僅僅是利他之障，其餘與那些觀點相反的利他之行，名為利他共自。第二部分解釋利益安樂，又分為三部分。首先分別解釋利益和安樂兩種相狀，其次總括兩種來說明。

【English Translation】 English version: This should be diligently studied to achieve. Here, the obstacles to self-benefit before reversal should only be called self-benefit. Now, the Yogacarabhumi-sastra says that before reversal, it is called self-benefit and benefits others, meaning that if only the obstacles to self-benefit are reversed, and only self-benefiting actions are performed, then it should only be self-benefit. Because self-benefit is an obstacle that Bodhisattvas do not engage in. Now, it is to explain that even if others are considered, although self-benefit is reversed, there is also the meaning of benefiting others. The same is true for obstacles. If only self-benefiting actions are expected, then it is an obstacle to self-benefit. If there is an intention to consider others, there is also an obstacle to benefiting others. Therefore, the following explains benefiting others, so it is said in the common self, 'Also, except for the various views and phenomena mentioned above, all other Bodhisattva practices that are contrary to those views should be known as benefiting others and common self.' That is, reversing the previous giving with wrong views, breaking precepts with the view of not believing in cause and effect, and speaking Dharma to people while deviating from the right practice, these two actions are only obstacles to benefiting others, benefiting others while considering oneself. This should also be reversing the pure obstacle to benefiting others into pure actions of benefiting others. Now it is explained that the intention has the meaning of considering others, even if one wants to reverse obstacles, the actions lead to both self-benefit and benefiting others. The meaning of the upper and lower paragraphs is similar. Bodhisattvas take benefiting others as the foundation, so pure benefiting others and common self-benefiting others are not obstacles. If it is self-benefit, then it is an obstacle. The third part explains pure benefiting others. Among them, there are two sentences with faults that should be eliminated: one is giving wealth with wrong views, and the other is destroying the precepts of Dharma giving by not believing in cause and effect. There are three sentences later that have no faults and should be cultivated: one is that the Bodhisattvas have already transcended the desire realm, and due to the power of compassion and vows, they abandon various dhyanas (meditative states) for the benefit of others and are reborn in the desire realm. The second is that the Bodhisattvas have already attained freedom, initiate transformations, and benefit beings in the ten directions. The third is that the Buddhas have already completed their own affairs, and relying on power and fearlessness, they perform the work of benefiting others in the ten directions. As such, what has been said, the following briefly distinguishes right from wrong, and the aspects that should be eliminated and should be cultivated can be known. Two kinds, which are the first two sentences. The fourth part explains benefiting others and common self. Saying 'Also, except for the various views and phenomena mentioned above, etc.', Master Jing said, except for the previous three sentences such as abandoning various dhyanas for the sake of others and being reborn in the desire realm. There are other benefiting others and common self, encouraging the Bodhisattvas to diligently study. Master Kuiji said, except for the previous giving with wrong views, etc., the two kinds are only obstacles to benefiting others, and the other actions of benefiting others that are contrary to those views are called benefiting others and common self. The second part explains benefit and happiness, and is divided into three parts. First, explain the two aspects of benefit and happiness separately, and then summarize the two to explain.

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與不與。后總結之。前中先解利益相。基云。利益種類自他者。謂一法自行令他行自他一種行一法故名種類。四法受謂此他世樂苦共為四句名曰法受。如下抉擇約彼富貴貧賤持戒毀戒以明四句。問此中明自他利種類。何故第四法受此他世俱非利益皆是苦受此中明耶。基云。菩薩不以第四法受為利益自他。若此行無利益自他故菩薩不為之意也。又以四法受信自利知可行不可行故。亦授與人亦知可行不可行。自他俱知可行者行不可行者不行。故俱為利益也。第五相中所有涅槃及得涅槃世出世間等者。即取涅槃及得涅槃世出世道俱名寂滅。基云。此舉前第二第三事乃泛明第一第四不取意也。測云。此五相中無罪自利利他三業十善為體。攝受以無染污所攝無記異熟等樂及善喜樂舍三受為體。何以得知舍受無罪名樂者。下文云有漏受樂通三界系。故知舍受亦名為樂。或眾具所攝五塵及諸定喜樂舍受是也。言此世他世樂者。四法四法文中此世苦後世樂中一分。全取二世樂。二句為二業體。何故不取此世樂後世苦者。此世樂中取後世苦因即是不善。是故不取。或可泛明此世樂者其中亦有善無記樂。是故亦取小分。寂滅樂者。以涅槃及能得涅槃資糧等五種道。問無罪樂即是攝受樂耶。解云。四句分別。或有無罪非攝受。謂憂苦相應善。

【現代漢語翻譯】 現代漢語譯本 與不與（給予或不給予）。后總結之。前中先解利益相。基（窺基，玄奘弟子）云。利益種類自他者。謂一法自行令他行自他一種行一法故名種類。四法受謂此他世樂苦共為四句名曰法受。如下抉擇約彼富貴貧賤持戒毀戒以明四句。問此中明自他利種類。何故第四法受此他世俱非利益皆是苦受此中明耶。基云。菩薩不以第四法受為利益自他。若此行無利益自他故菩薩不為之意也。又以四法受信自利知可行不可行故。亦授與人亦知可行不可行。自他俱知可行者行不可行者不行。故俱為利益也。第五相中所有涅槃（佛教術語，指解脫生死輪迴的境界）及得涅槃世出世間等者。即取涅槃及得涅槃世出世道俱名寂滅。基云。此舉前第二第三事乃泛明第一第四不取意也。測（圓測，新羅僧人）云。此五相中無罪自利利他三業十善為體。攝受以無染污所攝無記異熟等樂及善喜樂舍三受為體。何以得知舍受無罪名樂者。下文云有漏受樂通三界系。故知舍受亦名為樂。或眾具所攝五塵及諸定喜樂舍受是也。言此世他世樂者。四法四法文中此世苦後世樂中一分。全取二世樂。二句為二業體。何故不取此世樂後世苦者。此世樂中取後世苦因即是不善。是故不取。或可泛明此世樂者其中亦有善無記樂。是故亦取小分。寂滅樂者。以涅槃及能得涅槃資糧等五種道。問無罪樂即是攝受樂耶。解云。四句分別。或有無罪非攝受。謂憂苦相應善。

【English Translation】 English version To give or not to give. Summarize it later. First explain the aspects of benefit in the preceding section. Ji (Kuiji, a disciple of Xuanzang) says: 'The types of benefits, self and other, refer to one Dharma (Buddhist teachings) where one practices oneself and causes others to practice, one's own practice and another's practice, one type of practice of one Dharma, hence the name 'types'. The four Dharma receptions refer to this life, the next life, pleasure, and suffering, forming four phrases called Dharma receptions.' The following determination uses wealth and poverty, upholding precepts and breaking precepts to clarify the four phrases. Question: Here, the types of self-benefit and other-benefit are explained. Why is the fourth Dharma reception, where neither this life nor the next life is beneficial, and all are suffering, explained here? Ji says: 'The Bodhisattva (an enlightened being) does not regard the fourth Dharma reception as beneficial to oneself or others. If this practice has no benefit for oneself or others, the Bodhisattva does not engage in it.' Furthermore, by receiving the four Dharmas, one knows what is feasible and what is not for self-benefit. One also teaches others and knows what is feasible and what is not. Both oneself and others know what is feasible and practice it; what is not feasible, one does not practice. Therefore, both are beneficial. In the fifth aspect, all Nirvana (the state of liberation from the cycle of birth and death) and the attainment of Nirvana, worldly and supramundane, etc., refer to taking Nirvana and the paths of the world and beyond that lead to Nirvana, all called quiescence. Ji says: 'This refers to the preceding second and third matters, broadly clarifying the first and fourth, not taking the meaning.' Ce (Yuan Ce, a Silla monk) says: 'These five aspects are based on the three karmas (actions) of non-sinful, self-benefiting, and other-benefiting, and the ten virtues. Acceptance is based on the pleasure of non-defiled, unrecordable, and ripening results, as well as the three sensations of good joy, pleasure, and equanimity.' How is it known that the sensation of equanimity is non-sinful and called pleasure? The following text says that the pleasure of defiled sensations pervades the three realms. Therefore, it is known that the sensation of equanimity is also called pleasure. Or it refers to the five dusts (objects of the senses) and the sensations of joy, pleasure, and equanimity in various concentrations. The pleasure of this life and the next life refers to a portion of the suffering of this life and the pleasure of the next life in the four Dharma phrases. The pleasure of both lives is fully taken. The two phrases are the basis of the two karmas. Why is the pleasure of this life and the suffering of the next life not taken? Taking the cause of suffering in the next life from the pleasure of this life is unwholesome. Therefore, it is not taken. Or it can be broadly clarified that the pleasure of this life also contains wholesome and unrecordable pleasure. Therefore, a small portion is also taken. The pleasure of quiescence refers to Nirvana and the five paths that can obtain the resources for Nirvana. Question: Is non-sinful pleasure the same as acceptance pleasure? Answer: Differentiate with four phrases. There is non-sinful pleasure that is not acceptance, such as wholesome associated with sorrow and suffering.'

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或有攝受非無罪。謂無記罪所攝無染污樂等。或有具二句。可知。或非二樂。除上爾所事。對余諸句準此可知。次解安樂相。略出五樂體性者。一者因樂。基云。以三法為體。謂順樂果業及根塵二法能生順樂受觸者。此三是因果體即通五蘊性。以通取順樂果業故。相應若有皆因樂體通五蘊為體。測云。因果體以順樂受五根六塵六觸及感現法當來二世可愛果業。又釋。現當者舉因也。二者受樂。基云。即喜樂受通漏無漏為受體。測云。三受自性為體。謂喜樂舍。何以得知。下文云三界系。故知亦以舍喜為體。三者苦對治樂。基云。如文。謂寒熱等苦息所生起樂覺。即以慧為苦對治樂體。又苦無之處義說為此樂。非實有體。以下文中自當簡擇。即隨所應或通五蘊是此受體。測云。古說猗樂為體。是故論云即于如是苦息滅時生起樂覺。是則名為苦對治樂。一云。以能息苦衣食等物以為體性。三藏意存后解。四者受斷樂。即以想受滅定為樂體。即是厭心種上立滅定。滅定位中所有厭心種子皆此樂體。論云以定為樂體故。五者無惱害樂有四種。一出離樂。景雲。謂出家信戒為體。基云。即出家人。下結文云能隨順故。即隨菩提樂也。三遠離樂。謂初禪中得離所生喜樂。景雲。五支並是。基云。即以受數為體也。三寂靜樂。文言二

【現代漢語翻譯】 或有攝受並非沒有罪過。指的是被無記罪所攝受的，例如沒有染污的快樂等。或者有具備兩種情況的，可以推知。或者不是兩種快樂，除了上面所說的那些情況。對於其餘的句子，可以參照這些來理解。接下來解釋安樂相，簡略地列出五種快樂的體性： 一者，因樂。窺基（Kuiji，人名）說：『以三種法為體性，即順應快樂果報的業，以及根、塵二法，能夠產生順應快樂感受的觸。』這三種是因果的體性，即貫通五蘊的性質。因為普遍地取順應快樂果報的業的緣故。相應地，如果存在，都以因樂為體性，貫通五蘊為體性。窺測（Kuice，人名）說：『因果的體性，以順應快樂感受的五根、六塵、六觸，以及感得現世和未來世兩種可愛的果報的業。』又解釋說：『現世和未來世，是舉例說明原因。』 二者，受樂。窺基（Kuiji，人名）說：『即喜樂感受，貫通有漏和無漏，作為受樂的體性。』窺測（Kuice，人名）說：『以三種感受的自性為體性，即喜、樂、舍。』為什麼能知道呢？因為下文說『三界系』，所以知道也以舍、喜為體性。 三者，苦對治樂。窺基（Kuiji，人名）說：『如經文所說，即寒冷、炎熱等痛苦止息時所產生的快樂感覺。』即以智慧作為苦對治樂的體性。又在沒有痛苦的地方，從意義上說這是快樂，並非實際有體性。以下經文中會自行簡擇。即隨其所應，或者貫通五蘊，是這種感受的體性。窺測（Kuice，人名）說：『古人說以猗樂為體性。』所以論中說『即于如此痛苦息滅時，生起快樂感覺，這就被稱為苦對治樂。』有人說：『以能夠止息痛苦的衣食等物作為體性。』三藏（Tripitaka）的意圖在於后一種解釋。 四者，受斷樂。即以想受滅盡定為快樂的體性。即是在厭離心上種下滅盡定。滅盡定位中所有的厭離心種子，都是這種快樂的體性。論中說以禪定為快樂的體性。 五者，無惱害樂有四種：一、出離樂。景（Jing，人名）說：『指出家、信戒為體性。』窺基（Kuiji，人名）說：『即出家人。』下文總結說『能夠隨順的緣故』，即隨順菩提的快樂。二、遠離樂。指初禪中得離欲所生的喜樂。景（Jing，人名）說：『五支都是。』窺基（Kuiji，人名）說：『即以受數為體性。』三、寂靜樂。經文說二

【English Translation】 There are instances of acceptance that are not without fault. This refers to being influenced by non-specified offenses, such as joy without defilement. Or there are instances that possess both aspects, which can be inferred. Or it is not two kinds of joy, except for the cases mentioned above. For the remaining sentences, one can understand them by referring to these. Next, explaining the aspect of peaceful joy, briefly listing the five kinds of joy's nature: First, the joy of cause (因樂, yīnlè). Kuiji (窺基, Kuījī) said: 'It takes three dharmas as its nature, namely the karma that accords with the result of joy, and the two dharmas of roots and objects, which can produce the touch that accords with the feeling of joy.' These three are the nature of cause and effect, which permeates the nature of the five aggregates (五蘊, wǔyùn). Because it universally takes the karma that accords with the result of joy. Correspondingly, if it exists, it all takes the joy of cause as its nature, permeating the five aggregates as its nature. Kuice (窺測, Kuīcè) said: 'The nature of cause and effect takes the five roots, six objects, six touches that accord with the feeling of joy, and the karma that reaps the two adorable results of the present and future lives.' It is also explained: 'The present and future lives are examples to illustrate the cause.' Second, the joy of feeling (受樂, shòulè). Kuiji (窺基, Kuījī) said: 'It is the feeling of joy and happiness, permeating the contaminated and uncontaminated, as the nature of the joy of feeling.' Kuice (窺測, Kuīcè) said: 'It takes the nature of the three feelings as its nature, namely joy, happiness, and equanimity.' How can we know this? Because the following text says 'bound by the three realms', so we know that it also takes equanimity and joy as its nature. Third, the joy of counteracting suffering (苦對治樂, kǔ duìzhì lè). Kuiji (窺基, Kuījī) said: 'As the sutra says, it is the feeling of joy that arises when suffering such as cold and heat ceases.' It takes wisdom as the nature of the joy of counteracting suffering. Also, in a place where there is no suffering, it is said in terms of meaning that this is joy, but it does not actually have a nature. The following sutras will select it themselves. That is, as appropriate, or permeating the five aggregates, it is the nature of this feeling. Kuice (窺測, Kuīcè) said: 'The ancients said that it takes dependent joy as its nature.' Therefore, the treatise says 'That is, when such suffering ceases, the feeling of joy arises, which is called the joy of counteracting suffering.' Someone said: 'It takes things such as clothing and food that can stop suffering as its nature.' The intention of the Tripitaka (三藏, Sānzàng) lies in the latter explanation. Fourth, the joy of cessation of feeling (受斷樂, shòu duàn lè). It takes the cessation of perception and feeling samadhi as the nature of joy. That is, planting the cessation of perception and feeling samadhi on the mind of aversion. All the seeds of aversion in the cessation of perception and feeling samadhi are the nature of this joy. The treatise says that it takes samadhi as the nature of joy. Fifth, the joy of non-harm (無惱害樂, wú nǎohài lè) has four kinds: First, the joy of renunciation (出離樂, chūlí lè). Jing (景, Jǐng) said: 'It refers to taking renunciation, faith, and precepts as its nature.' Kuiji (窺基, Kuījī) said: 'That is, renunciants.' The following concludes by saying 'because it can accord with', that is, the joy of according with Bodhi. Second, the joy of detachment (遠離樂, yuǎnlí lè). It refers to the joy and happiness born of detachment from desire in the first dhyana. Jing (景, Jǐng) said: 'All five branches are.' Kuiji (窺基, Kuījī) said: 'That is, taking feeling as its nature.' Third, the joy of tranquility (寂靜樂, jìjìng lè). The sutra says two

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禪已上諸尋伺息名寂靜樂。景雲。四支五支並是。基云。即以第二禪以上定為此樂體。以除尋伺故。亦以慧為樂體。四三菩提樂。基云。即正覺。謂無分別智樂。或通取后得智為此樂體。以斷惑得此智。以所得無為涅槃樂是此樂收。為證寂滅故說寂滅。從心心所收故此乃五樂體性也。又此五樂皆是有為不明無為。故不取涅槃寂滅樂也。測云。無惱害樂有四種中。初一以戒為體。次二是定。后一是慧及斷。故攝論及此論云。二斷二智名為菩提。此中若約因果分別者。測云。以粗相分別苦對治樂唯因非果。余之四種皆通因果。其果四無惱害樂中前三皆因后一是果。據細分別苦對治樂亦通因果。以化身受大魚等身息眾生饑苦等惱即是對治等。故通佛果。前三無惱害樂就實亦通因果。又若就漏無漏分別者。以粗相分別苦對治樂一向有漏。受斷樂一向無漏。餘三通漏無漏。若細分別者。苦對治樂亦通無漏通佛果故。文中言因樂者謂二樂品等者。景雲。有無漏二義。或身心二樂。下出樂因。諸根境界若此為因順樂受觸及可愛樂果業。四法為因。基云。此言因樂者。即與樂為因即為因樂。謂根境二法能生樂受。故名為二法。是樂因也。又根境亦能生順苦受觸。今取生順樂觸之根境。根境在樂受位中者是有品言。又釋。二樂品者。即樂

【現代漢語翻譯】 現代漢語譯本 『禪已上諸尋伺息名寂靜樂』。景雲：『四支五支並是。』基云：『即以第二禪以上定為此樂體，以除尋伺故。』亦以慧為樂體。『四三菩提樂』。基云：『即正覺，謂無分別智樂。或通取后得智為此樂體，以斷惑得此智。以所得無為涅槃樂是此樂收。為證寂滅故說寂滅。從心心所收故此乃五樂體性也。』又此五樂皆是有為不明無為，故不取涅槃寂滅樂也。測云：『無惱害樂有四種中，初一以戒為體，次二是定，后一是慧及斷。』故《攝論》及此論云：『二斷二智名為菩提。』此中若約因果分別者，測云：『以粗相分別苦對治樂唯因非果，余之四種皆通因果。其果四無惱害樂中前三皆因后一是果。』據細分別苦對治樂亦通因果，以化身受大魚等身息眾生饑苦等惱即是對治等，故通佛果。前三無惱害樂就實亦通因果。又若就漏無漏分別者，以粗相分別苦對治樂一向有漏，受斷樂一向無漏，餘三通漏無漏。若細分別者，苦對治樂亦通無漏通佛果故。文中言因樂者謂二樂品等者。景雲：『有無漏二義，或身心二樂。』下出樂因。諸根境界若此為因順樂受觸及可愛樂果業。四法為因。基云：『此言因樂者，即與樂為因即為因樂。謂根境二法能生樂受，故名為二法。是樂因也。』又根境亦能生順苦受觸，今取生順樂觸之根境。根境在樂受位中者是有品言。又釋：『二樂品者，即樂』

【English Translation】 English version 'The cessation of seeking and pondering above the Dhyanas (meditative states) is called the bliss of tranquility.' Jingyun says, 'It includes the four limbs and five limbs.' Jiyun says, 'It is defined as the essence of bliss from the second Dhyana (meditative state) upwards, because it eliminates seeking and pondering.' Also, wisdom is considered the essence of bliss. 'The bliss of the four and three Bodhis (enlightenment)' Jiyun says, 'It is the Right Enlightenment, referring to the bliss of non-discriminating wisdom. Or, it generally takes the subsequent acquired wisdom as the essence of this bliss, because this wisdom is obtained by cutting off delusions. The unconditioned Nirvana (state of liberation) bliss obtained is included in this bliss. To prove tranquility, tranquility is spoken of. Because it is received from the mind and mental functions, this is the nature of the five blisses.' Furthermore, these five blisses are all conditioned and do not illuminate the unconditioned; therefore, Nirvana (state of liberation) and the bliss of tranquility are not included. Ceyun says, 'Among the four types of bliss without affliction, the first takes precepts as its essence, the next two are meditation, and the last is wisdom and cessation.' Therefore, the Compendium of Abhidharma and this treatise say, 'Two cessations and two wisdoms are called Bodhi (enlightenment).' If we distinguish between cause and effect here, Ceyun says, 'Distinguishing roughly, the bliss that counteracts suffering is only a cause and not an effect, while the other four types are both cause and effect. Among the four blisses without affliction as effects, the first three are causes and the last one is an effect.' According to a detailed distinction, the bliss that counteracts suffering is also both cause and effect, because the transformation body experiences the hunger and suffering of sentient beings in the form of large fish, etc., which is a counteraction, etc., so it extends to the Buddha-fruit. The first three blisses without affliction are also both cause and effect in reality. Furthermore, if we distinguish between defiled and undefiled, roughly distinguishing, the bliss that counteracts suffering is always defiled, the bliss of cessation is always undefiled, and the other three are both defiled and undefiled. If distinguished in detail, the bliss that counteracts suffering is also undefiled, extending to the Buddha-fruit. The text says that the bliss of cause refers to the two types of bliss, etc. Jingyun says, 'There are two meanings: defiled and undefiled, or physical and mental bliss.' The causes of bliss are given below. If the roots and objects are the cause, they lead to pleasant feeling and the karma of desirable and blissful results. These four dharmas are the cause. Jiyun says, 'The bliss of cause here means that giving rise to bliss is the cause, which is the bliss of cause. That is, the two dharmas of roots and objects can generate pleasant feeling, so they are called two dharmas. They are also the cause of bliss.' Furthermore, roots and objects can also generate feeling conducive to suffering, but now we take the roots and objects that generate feeling conducive to pleasure. Those roots and objects that are in the position of pleasant feeling are said to be of a certain type. Also explained: 'The two types of bliss are bliss.'

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自性中有漏無漏樂為二也。又身心樂為二也。今文中言根境為因能生漏無漏身心二種樂也。不以根境為二但以為因。意舉所生之果。謂漏無漏樂取能生之因根境為樂因也。又二樂品取如前漏無漏身心等果二並取因根境二為二樂品也。雖舉果樂意取因樂。言受樂者。謂待苦息。由前所說因樂所攝三因緣故等者。基云。三因緣即根境二及順樂果之業為三也。更別解取如前別義。論簡諸樂是自性非自性中。景雲。三界系者。欲界喜樂總名為樂。初二靜慮四支五支中通有喜樂者同是喜受。據令意識適悅邊名喜。令阿賴耶適悅或令所依五根適悅名樂。今明樂受喜亦名樂。又初靜慮有三識身樂。第三靜慮有意識樂。第四定已上唯舍無樂。而言欲色無色三界系樂者。彼舍受攝益身心通名樂。苦對治樂者乃至即于如是寒熱飢渴等苦息滅時生起樂覺者。景雲。問曰。如寒得火如饑得食湯漿名苦對治。為當取火及飲食等名苦對治樂。為當取彼火等所生樂受名苦對治樂。若取火等則不異前因樂。謂根塵等能生樂受名為因樂。若取火等所生樂受為體。則不異受樂。下結中雲。苦對治樂息苦名樂非樂因故非樂自性。答曰。即取火等所生樂受同時慧數覺眾苦滅名苦對治。亦可如為極飢渴苦所逼惱時得惡飲食除飢渴之苦亦不生樂但生舍受。舍受相應慧

【現代漢語翻譯】 現代漢語譯本 自性中的有漏（sāsrava，指伴隨煩惱的）和無漏（anāsrava，指不伴隨煩惱的）之樂可以分為兩種。另外，身樂和心樂也可以分為兩種。現在文中的意思是，根（indriya，感覺器官）和境（viṣaya，感覺對像）作為因，能夠產生有漏和無漏的身樂和心樂這兩種樂。這裡不將根和境視為兩種樂，而僅僅視其為因。這裡的意圖是舉出所產生的果，即有漏和無漏之樂，並取能夠產生這些樂的因，也就是根和境，作為樂的因。另外，兩種樂的品類，如前面所說的有漏和無漏的身樂和心樂等果，以及它們所對應的因，即根和境，這兩者都被視為兩種樂的品類。雖然舉出了果樂，但意圖在於取因樂。說到『受樂者』，指的是等待痛苦止息。由於前面所說的因樂所包含的三種因緣的緣故等等。基（指窺基大師）說，這三種因緣就是根、境以及順應樂果的業（karma），這三者。另外一種解釋是取前面所說的別義。論中簡別了諸樂是自性（prakṛti，事物本性）還是非自性。景（指遁麟法師）說，三界（trayo dhātava，欲界、色界、無色界）所繫縛的樂，欲界的喜樂總稱為樂。初禪和二禪的四支和五支中普遍存在的喜樂，都是喜受。根據使意識感到適悅的方面，稱為喜。使阿賴耶識感到適悅，或者使所依的五根感到適悅，稱為樂。現在說明樂受，喜也可以稱為樂。另外，初禪有三種識身樂。三禪有意識樂。四禪以上只有舍受，沒有樂。說到欲界、色界、無色界三界所繫縛的樂，那些被舍受所攝益的身心，都可以總稱為樂。苦對治樂，乃至就在像寒冷、飢餓、乾渴等痛苦息滅時生起的樂覺。景說，問：像寒冷時得到火，飢餓時得到食物湯水，這被稱為苦對治。那麼，是取火和飲食等作為苦對治樂呢，還是取火等所產生的樂受作為苦對治樂呢？如果取火等，那麼就和前面的因樂沒有區別了，也就是根塵等能夠產生樂受，被稱為因樂。如果取火等所產生的樂受作為本體，那麼就和受樂沒有區別了。下面的結論中說，苦對治樂是息滅痛苦而產生的樂，不是樂的因，所以不是樂的自性。回答說，就是取火等所產生的樂受，同時慧數覺知到眾苦的滅除，這稱為苦對治。也可以像被極度的飢渴痛苦所逼迫時，得到粗劣的飲食，消除了飢渴的痛苦，但並不產生樂，而是產生舍受。舍受相應之慧。

【English Translation】 English version The sāsrava (with outflows, i.e., accompanied by afflictions) and anāsrava (without outflows, i.e., not accompanied by afflictions) pleasures in one's own nature can be divided into two types. Also, bodily pleasure and mental pleasure can be divided into two types. The meaning in the current text is that the indriya (sense organs) and viṣaya (sense objects) as causes, can produce these two types of sāsrava and anāsrava bodily and mental pleasures. Here, the indriya and viṣaya are not regarded as two types of pleasure, but merely as causes. The intention here is to cite the produced result, that is, sāsrava and anāsrava pleasure, and to take the causes that can produce these pleasures, that is, the indriya and viṣaya, as the causes of pleasure. In addition, the two categories of pleasure, such as the sāsrava and anāsrava bodily and mental pleasures mentioned earlier as results, and their corresponding causes, that is, the indriya and viṣaya, are both regarded as two categories of pleasure. Although the resultant pleasure is cited, the intention is to take the causal pleasure. When it is said 'those who experience pleasure,' it refers to waiting for the cessation of suffering. Because of the three causal conditions included in the causal pleasure mentioned earlier, and so on. Ji (referring to Master Kuiji) said that these three causal conditions are the indriya, viṣaya, and the karma (action) that accords with the result of pleasure, these three. Another explanation is to take the separate meaning mentioned earlier. The treatise distinguishes whether the various pleasures are prakṛti (inherent nature) or non-inherent nature. Jing (referring to Dharma Master Dunlin) said that the pleasure bound by the trayo dhātava (three realms: desire realm, form realm, formless realm), the joy and pleasure of the desire realm are collectively called pleasure. The joy and pleasure that universally exist in the four limbs and five limbs of the first and second dhyānas are both joyful feelings. According to the aspect of making consciousness feel comfortable, it is called joy. Making the Ālaya consciousness feel comfortable, or making the five sense organs on which it relies feel comfortable, is called pleasure. Now explaining the feeling of pleasure, joy can also be called pleasure. In addition, the first dhyāna has three types of consciousness-body pleasure. The third dhyāna has consciousness pleasure. Above the fourth dhyāna, there is only equanimity, no pleasure. When it is said that the pleasure bound by the three realms of the desire realm, form realm, and formless realm, those bodies and minds that are benefited by equanimity can all be collectively called pleasure. The pleasure that counteracts suffering, even the feeling of pleasure that arises when sufferings such as cold, hunger, and thirst cease. Jing said, question: Like getting fire when cold, getting food and soup when hungry, this is called the counteraction of suffering. So, should we take fire and food, etc., as the pleasure that counteracts suffering, or should we take the feeling of pleasure produced by fire, etc., as the pleasure that counteracts suffering? If we take fire, etc., then there is no difference from the previous causal pleasure, that is, the sense objects, etc., that can produce the feeling of pleasure are called causal pleasure. If we take the feeling of pleasure produced by fire, etc., as the substance, then there is no difference from experiencing pleasure. The conclusion below says that the pleasure that counteracts suffering is the pleasure produced by the cessation of suffering, it is not the cause of pleasure, so it is not the inherent nature of pleasure. The answer is that it is taking the feeling of pleasure produced by fire, etc., and at the same time, the wisdom number knows the cessation of all sufferings, this is called the counteraction of suffering. It can also be like when being forced by extreme hunger and thirst, getting coarse food and drink, eliminating the suffering of hunger and thirst, but not producing pleasure, but producing equanimity. The wisdom corresponding to equanimity.

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數覺無飢渴等苦名苦對治樂。滅想受定名受斷樂者。景雲。以依勝義行苦道理意識舍受是勝義行苦。住滅定時此勝義行苦暫時寂靜故名為樂。實無意識覺受斷樂。問曰。滅非想遊觀無漏入于滅定。滅定無漏。是則但滅無漏受體。無漏受體雖復生滅而非行苦。云何而言住滅定時滅勝義苦。解云。住滅定時近滅無漏心及心所。遠滅非想有漏舍受。今據遠滅名滅有漏。以悲想舍受微細要在觀中觀苦諦時方覺非想舍受是其行苦名勝義苦。又云。如彼無為。其實無間道已得想受滅無為。后久時方得彼定。于得定時卻說前無間道時所得故名想受無為。今此亦爾。定是無漏加行非有漏。從遠所厭為名名為厭苦。雖遠心亦是有漏善。以勝義理故亦是苦。諸餘所有無惱害樂等者。謂出離樂遠離樂寂靜樂。是隨順菩提樂故。是菩提樂分故。能引菩提樂故。名無惱害樂也。自下第二總約二種明與不與。于中有二。初明念與眾生有利益樂不與眾生無利益樂。二明菩薩亦自隨力受學修行。前中復二。先總后別。別中復二。初明苦樂隨益授與不隨樂欲。二就五樂明與不與。前中復三。初明菩薩以慧了知勸彼眾生舍無益樂。二明有共利益雖無樂欲應舍與之。三明有樂無益應削奪之。何以故下重釋與奪之義。是故菩薩于諸眾生若樂利益當知義意即樂安樂

【現代漢語翻譯】 現代漢語譯本 『數覺無飢渴等苦名苦對治樂』（通過智慧覺知沒有飢渴等痛苦，稱為對治痛苦的快樂）。『滅想受定名受斷樂者』（進入滅盡定，斷滅了想和受，稱為斷滅感受的快樂）。景雲解釋說：『因為依靠勝義諦的行苦道理，意識的舍受是勝義行苦。安住在滅盡定時，這種勝義行苦暫時寂靜，所以稱為快樂。實際上並沒有意識覺知感受斷滅的快樂。』 有人問：『通過非想非非想處天的遊觀，以無漏智進入滅盡定。滅盡定是無漏的。那麼只是斷滅了無漏的受。無漏的受即使生滅，也不是行苦。為什麼說安住在滅盡定時，斷滅了勝義苦？』 解釋說：『安住在滅盡定時，接近於斷滅無漏的心及心所。遠離於非想非非想處天的有漏舍受。現在根據遠離斷滅有漏來說是斷滅有漏。因為非想非非想處天的舍受非常微細，必須要在觀中觀苦諦時，才能覺察到非想非非想處天的舍受是行苦，稱為勝義苦。』 又說：『如同那無為法，實際上在無間道時已經得到了想受滅的無為法。後來很久才得到那個滅盡定。在得到滅盡定時，卻說前面無間道時所得到的想受無為。』現在這裡也是這樣。滅盡定是無漏的加行，不是有漏的。從遠離所厭惡的方面來說，稱為厭苦。即使遠離的心也是有漏的善，因為勝義的道理，也是苦。 『諸餘所有無惱害樂等者』（其他所有沒有惱害的快樂等），指的是出離的快樂、遠離的快樂、寂靜的快樂。因為這些是隨順菩提的快樂，是菩提快樂的一部分，能夠引導菩提的快樂，所以稱為沒有惱害的快樂。 下面第二部分，總的從兩種方面說明給予和不給予。其中分為兩部分。第一部分說明給予眾生有利益的快樂，不給予眾生沒有利益的快樂。第二部分說明菩薩也根據自己的能力受持學習修行。前一部分又分為兩部分。先總說，后別說。別說中又分為兩部分。第一部分說明菩薩以智慧了知，勸導眾生捨棄沒有利益的快樂。第二部分說明即使沒有快樂的慾望，如果有共同的利益，也應該捨棄快樂給予眾生。 第三部分說明，如果有快樂沒有利益，應該削減奪取這種快樂。『何以故下重釋與奪之義』（為什麼呢？下面重新解釋給予和奪取的意義）。『是故菩薩于諸眾生若樂利益當知義意即樂安樂』（因此，菩薩對於一切眾生，如果快樂有利益，應當知道其意義，那就是快樂安樂）。

【English Translation】 English version 'Experiencing the absence of suffering such as hunger and thirst through wisdom is called the joy of counteracting suffering.' 'Entering the Cessation of Perception and Sensation Samadhi (滅想受定) and extinguishing perception and sensation is called the joy of cessation of sensation.' Jingyun explains: 'Because, according to the principle of suffering in the ultimate sense (勝義諦), the equanimity of consciousness is suffering in the ultimate sense. When abiding in the Cessation Samadhi, this suffering in the ultimate sense is temporarily pacified, therefore it is called joy. In reality, there is no conscious awareness of the joy of cessation.' Someone asks: 'Through contemplation of the Realm of Neither Perception Nor Non-Perception (非想非非想處天), entering the Cessation Samadhi with non-outflow wisdom (無漏智). The Cessation Samadhi is non-outflow. Then only the non-outflow sensation is extinguished. Even if the non-outflow sensation arises and ceases, it is not suffering. Why is it said that when abiding in the Cessation Samadhi, ultimate suffering is extinguished?' The explanation is: 'When abiding in the Cessation Samadhi, one is close to extinguishing the non-outflow mind and mental factors. One is far from extinguishing the outflow equanimity of the Realm of Neither Perception Nor Non-Perception. Now, based on being far from extinguishing the outflow, it is said to be extinguishing the outflow. Because the equanimity of the Realm of Neither Perception Nor Non-Perception is very subtle, one must be able to perceive that the equanimity of the Realm of Neither Perception Nor Non-Perception is suffering when contemplating the truth of suffering in contemplation, and it is called ultimate suffering.' It is also said: 'Like that unconditioned (無為法), in reality, one has already obtained the unconditioned state of the cessation of perception and sensation at the Path of Immediate Consequence (無間道). It is only after a long time that one obtains that Cessation Samadhi. When obtaining the Cessation Samadhi, one speaks of the unconditioned state of perception and sensation obtained at the Path of Immediate Consequence.' It is the same here. The Cessation Samadhi is a non-outflow effort, not an outflow one. From the aspect of being far from what is detested, it is called the suffering of aversion. Even the mind that is far away is an outflow good, and because of the ultimate principle, it is also suffering. 'All other joys without affliction, etc.' refer to the joy of renunciation, the joy of detachment, and the joy of tranquility. Because these are joys that accord with Bodhi (菩提), are part of the joy of Bodhi, and can lead to the joy of Bodhi, they are called joys without affliction. The second part below explains giving and not giving in general from two aspects. It is divided into two parts. The first part explains giving sentient beings beneficial joy and not giving sentient beings unbeneficial joy. The second part explains that Bodhisattvas also uphold, learn, and practice according to their ability. The first part is further divided into two parts. First, a general statement, then a specific statement. The specific statement is further divided into two parts. The first part explains that Bodhisattvas use wisdom to understand and persuade sentient beings to abandon unbeneficial joy. The second part explains that even if there is no desire for joy, if there is a common benefit, one should abandon joy and give it to sentient beings. The third part explains that if there is joy without benefit, this joy should be reduced and taken away. 'The following explains the meaning of giving and taking away.' 'Therefore, Bodhisattvas, for all sentient beings, if joy is beneficial, should know its meaning, which is joy and happiness.'

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者。樂是樂欲。樂欲與他利益。即帶樂欲與他安樂。此是與他利樂前方便心。言于諸眾生若與利益當知義意即與安樂已下辨正與利益安樂之事。下就五樂明與不與。當知所有現法當來可愛果業所攝因樂乃至是所宜者于諸眾生即應授與者。景雲。三樂一分一向授與。以無罪故。于彼受樂及根塵觸所攝因果樂或不與。如文可知。基云。此中釋前五樂應思擇可與不可與眾生義。若第一因樂中取順樂業。第三第四第五之樂應一向與眾生不應思擇。其因樂中根境二品及第二受樂應觀可與不可與方與眾生。此中有妨。如第三苦息除樂。有一眾生先為貧苦不獲造罪。菩薩為息除苦授與財寶。現獲財寶乃至放逸造諸罪等。豈不授與此樂時能生諸罪能生諸染。又無惱害樂中出離樂寂靜樂是色界定亦通有漏是有為法。若授與眾生眾生得之不廢。雖生色界起貪定味不學內法計為涅槃。復還生惡趣。眾生得之非無有罪非無有染。何故不同受樂觀彼眾生可與不可與乃言于諸眾生一向授與耶。又樂受自性中通漏無漏。何故不言有漏者簡擇思惟無漏者一向授與。如彼因樂順樂果之業一向授與根塵因樂即不授與。彼因樂有二種有與不與。受樂既有二種亦應與不與。遠師云。順樂之業攝彼決定應與者故說之決定饒益。即有眾生起順苦業菩薩不授。若起順樂

【現代漢語翻譯】 現代漢語譯本： 『者。樂是樂欲。樂欲與他利益。即帶樂欲與他安樂。此是與他利樂前方便心。』意思是說，快樂就是一種慾望。這種慾望能給他人帶來利益，也就是帶著快樂的慾望給予他人安樂。這是給予他人利益和快樂的初步方便之心。 『言于諸眾生若與利益當知義意即與安樂已下辨正與利益安樂之事。』這句話說明，如果給予眾生利益，要知道其意義在於給予他們安樂。以下辨析正確地給予利益和安樂的事情。 『下就五樂明與不與。當知所有現法當來可愛果業所攝因樂乃至是所宜者于諸眾生即應授與者。』接下來就五種快樂說明給予與不給予的情況。應當知道，所有屬於現世和未來可愛果報的善業所帶來的快樂，乃至是適宜的，都應該給予眾生。 景雲法師說：『三種快樂的一部分應該一概給予，因為沒有罪過。』 『于彼受樂及根塵觸所攝因果樂或不與。如文可知。』至於感受的快樂，以及根、塵接觸所產生的因果快樂，可以不給予，這在經文中可以瞭解到。 窺基法師說：『這裡解釋了前面五種快樂，應該考慮哪些可以給予眾生，哪些不可以給予眾生。如果第一種因樂中選取順應快樂的善業，第三、第四、第五種快樂應該一概給予眾生，不需要考慮。至於因樂中的根境二品，以及第二種感受的快樂，應該觀察是否可以給予，然後再給予眾生。』 這裡存在疑問。例如，第三種苦息除樂，有一個眾生原本貧困，沒有機會造惡業。菩薩爲了消除他的痛苦，給予他財寶。他現在獲得了財寶，甚至放縱自己造作各種罪業。那麼，給予這種快樂的時候，難道不會產生各種罪過和染污嗎？ 又如無惱害樂中的出離樂和寂靜樂，是禪定，也通於有漏，是有為法。如果給予眾生，眾生得到后不加以利用，即使生起禪定，貪戀禪定的滋味，不學習內在的佛法，認為這就是涅槃，最終還是會墮入惡趣。眾生得到這些快樂並非沒有罪過，並非沒有染污。為什麼不像對待感受的快樂那樣，觀察眾生是否可以給予，而說對於所有眾生都應該一概給予呢？ 而且，樂受的自性中，既有有漏的，也有無漏的。為什麼不說有漏的快樂要選擇性地給予，而無漏的快樂要一概給予呢？就像因樂中順應快樂果報的善業要一概給予，而根塵因樂就不給予一樣。因樂有兩種，有給予和不給予。感受的快樂既然也有兩種，也應該有給予和不給予的情況。 遠師說：『順應快樂的善業包含了那些決定應該給予的，所以說要決定性地饒益眾生。』也就是說，如果有眾生造作順應痛苦的惡業，菩薩就不會給予他快樂。如果造作順應快樂的善業

【English Translation】 English version: '者。樂是樂欲。樂欲與他利益。即帶樂欲與他安樂。此是與他利樂前方便心。' means that happiness is a desire. This desire can bring benefits to others, that is, giving others happiness with a desire for happiness. This is the preliminary expedient mind for giving others benefits and happiness. '言于諸眾生若與利益當知義意即與安樂已下辨正與利益安樂之事。' This sentence explains that if you give benefits to sentient beings, you should know that its meaning lies in giving them happiness. The following analyzes the matter of correctly giving benefits and happiness. '下就五樂明與不與。當知所有現法當來可愛果業所攝因樂乃至是所宜者于諸眾生即應授與者。' Next, explain the situation of giving or not giving based on the five kinds of happiness. It should be known that all happiness brought about by good karma belonging to the present and future adorable fruits, and even what is appropriate, should be given to sentient beings. Master Jingyun said: 'A part of the three kinds of happiness should be given unconditionally, because there is no fault.' '于彼受樂及根塵觸所攝因果樂或不與。如文可知。' As for the happiness of feeling, and the cause and effect happiness produced by the contact of roots and dust, it may not be given, which can be understood in the scriptures. Master Kuiji said: 'Here, the previous five kinds of happiness are explained, and it should be considered which ones can be given to sentient beings and which ones cannot be given to sentient beings. If the good karma that conforms to happiness is selected from the first cause of happiness, the third, fourth, and fifth happiness should be given to sentient beings unconditionally, without consideration. As for the two categories of root and environment in the cause of happiness, and the second happiness of feeling, it should be observed whether it can be given before giving it to sentient beings.' There is a question here. For example, in the third happiness of eliminating suffering, there is a sentient being who was originally poor and had no opportunity to create evil karma. In order to eliminate his suffering, the Bodhisattva gave him wealth. He now obtains wealth, and even indulges himself in creating various evil karmas. Then, when giving this happiness, will it not produce various sins and defilements? Furthermore, the happiness of detachment and the happiness of tranquility in the happiness of non-harm are meditation (定, dhyana), which also leads to outflows (有漏, youlou), and are conditioned dharmas (有為法, youwei fa). If it is given to sentient beings, and the sentient beings do not make use of it after obtaining it, even if meditation arises, they become greedy for the taste of meditation, do not study the inner Dharma, and think that this is Nirvana, and will eventually fall into evil realms. It is not without sin and defilement for sentient beings to obtain these happiness. Why not observe whether sentient beings can be given, like treating the happiness of feeling, but say that all sentient beings should be given unconditionally? Moreover, in the nature of the feeling of happiness, there are both with outflows and without outflows. Why not say that the happiness with outflows should be given selectively, and the happiness without outflows should be given unconditionally? Just like the good karma that conforms to the fruit of happiness in the cause of happiness should be given unconditionally, and the cause of happiness of root and dust should not be given. There are two kinds of cause of happiness, giving and not giving. Since there are also two kinds of happiness of feeling, there should also be situations of giving and not giving. Master Yuan said: 'The good karma that conforms to happiness includes those that should be given decisively, so it is said that sentient beings should be benefited decisively.' That is to say, if there are sentient beings who create evil karma that conforms to suffering, the Bodhisattva will not give them happiness. If you create good karma that conforms to happiness

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業決定應與。故彼受樂中無漏受者攝決定應利益者不能盡故。不得偏說。所化無量故。如四禪決定應與者之。無漏受不然。問曰。若有根熟欲入見諦堪與無漏者亦是決定。何故不與。前解非也。義曰。若約實理。受自性中亦得如因樂分別。但以有性無性別故無漏受不應一向與。又可入地不可入地別故不應一向決授與。設令入地人一向應授。以與不令入相對故云不為例。若爾斷受樂無惱害樂如何通。答思惟漏無漏不受性故。不同因樂體有三種得作分別。又斷受樂等一向授與。唯約令得入即知已顯無漏受亦令授與。以文影顯故不說受樂。

瑜伽論記卷第八(下) 大正藏第 42 冊 No. 1828 瑜伽論記

瑜伽論記卷第九(之上)

釋遁倫集撰

論本卷第三十六

自下第三解因攝果攝利益時節。即是自他修三因因時利益利名為因攝。三因得果果時利益名為果攝。即于因果中皆有自利益他行故。于中先徴問發起開列三門。次依門解釋。后結。依門解中初明三種因果。后辨勝劣。前中有二。一別明異熟因果。二合明福智因果。前中有三。一正明八種異熟體。二辨八種感異熟因。三辨依彼八種異熟體上覆起八種自利利他之行名異熟果。后之二門則是自利利他行體。初門但是菩薩八種

【現代漢語翻譯】 現代漢語譯本：業決定應與（karma determines what should be given）。因此，在接受快樂的過程中，那些被無漏受（anāsrava-vedanā，無煩惱的感受）所攝受的人，決定應該被給予利益，因為他們不能窮盡（所有的利益）。所以不能片面地說（只給一部分人）。因為所化（所教化的人）是無量的。就像四禪（catu-dhyāna，色界四禪定）中決定應該給予（利益）的人一樣。無漏受則不然。問：如果有人根器成熟，想要進入見諦（darśana-satya，見道的真理），可以給予無漏（的教法），那麼也是決定（應該給予）的，為什麼不給呢？之前的解釋是不對的。義曰：如果按照真實的道理，在感受的自性中，也可以像因樂（hetu-sukha，由因產生的快樂）那樣進行分別。但因為有性（bhāva，存在）而沒有性別（liṅga，特徵），所以無漏受不應該一概給予。而且，可以進入（聖地）和不可以進入（聖地）的人不同，所以不應該一概決定授與。假設讓可以進入（聖地）的人一概應該授與，因為與不讓進入（聖地）的人相對，所以說不作為例子。如果這樣，斷受樂（nirodha-samāpatti-sukha，滅盡定樂）和無惱害樂（avyābādha-sukha，無惱樂）如何解釋呢？答：因為思惟（cetanā，意志）是漏（sāsrava，有煩惱）和無漏（anāsrava，無煩惱）的，不受感受的自性所限制。所以不同於因樂的本體有三種，可以進行分別。而且，斷受樂等是一概授與的。僅僅是爲了讓他們能夠進入（聖地），就已經顯示了無漏受也應該授與。因為文字的影子已經顯現，所以不說受樂。

瑜伽論記卷第八(下) 大正藏第 42 冊 No. 1828 瑜伽論記

瑜伽論記卷第九(之上)

釋遁倫集撰

論本卷第三十六

從下面開始第三部分，解釋因攝、果攝、利益時節。也就是自己和他人修習三種因，在因位時獲得的利益，以及利益的名稱，稱為因攝。三種因獲得果報，在果位時獲得的利益，稱為果攝。也就是說，在因果中都有自利利他的行為。其中，先提出問題，發起討論，並列出三個門類。然後依據門類進行解釋。最後總結。依據門類解釋中，先說明三種因果。然後辨別勝劣。前面部分有兩點：一是分別說明異熟因果（vipāka-hetu-phala，異熟的因和果）。二是合併說明福智因果（puṇya-jñāna-hetu-phala，福德和智慧的因和果）。前面部分有三點：一是正式說明八種異熟的本體。二是辨別八種感生異熟的因。三是辨別依據這八種異熟的本體，又生起八種自利利他的行為，稱為異熟果。後面的兩個門類則是自利利他行為的本體。第一個門類只是菩薩的八種（行為）。

【English Translation】 English version: Karma determines what should be given. Therefore, in the process of receiving pleasure, those who are embraced by anāsrava-vedanā (feeling without defilements) should definitely be given benefits, because they cannot exhaust (all the benefits). So it cannot be said one-sidedly (to give only to some people). Because those to be transformed (those to be taught) are immeasurable. Just like those in the catu-dhyāna (the four dhyānas of the form realm) who should definitely be given (benefits). Anāsrava-vedanā is not like that. Question: If someone has mature roots and wants to enter darśana-satya (the truth of the path of seeing), and can be given anāsrava (teachings), then it is also definite (that it should be given), why not give it? The previous explanation is incorrect. Meaning: If according to the real principle, in the nature of feeling, it can also be distinguished like hetu-sukha (pleasure arising from causes). But because there is bhāva (existence) and no liṅga (characteristic), anāsrava-vedanā should not be given uniformly. Moreover, those who can enter (the holy land) and those who cannot enter (the holy land) are different, so it should not be decided to give it uniformly. Suppose that those who can enter (the holy land) should be given it uniformly, because it is relative to those who are not allowed to enter (the holy land), so it is said not to be taken as an example. If so, how to explain nirodha-samāpatti-sukha (the pleasure of cessation) and avyābādha-sukha (pleasure without affliction)? Answer: Because cetanā (volition) is sāsrava (with defilements) and anāsrava (without defilements), it is not limited by the nature of feeling. Therefore, unlike the essence of hetu-sukha, there are three types that can be distinguished. Moreover, nirodha-samāpatti-sukha etc. are given uniformly. Just for the sake of enabling them to enter (the holy land), it has already shown that anāsrava-vedanā should also be given. Because the shadow of the text has already appeared, so it does not mention vedanā-sukha (the pleasure of feeling).

Yogācārabhūmi-śāstra-bhāṣya, Scroll 8 (Part 2) Taishō Tripiṭaka, Volume 42, No. 1828, Yogācārabhūmi-śāstra-bhāṣya

Yogācārabhūmi-śāstra-bhāṣya, Scroll 9 (Part 1)

Compiled and Written by Shi Dunlun

Original Text, Scroll 36

From below is the third part, explaining the inclusion of cause, the inclusion of effect, and the timing of benefits. That is, oneself and others cultivate the three causes, the benefits obtained at the time of the cause, and the name of the benefits, are called the inclusion of cause. The three causes obtain the fruit, and the benefits obtained at the time of the fruit are called the inclusion of effect. That is to say, in both cause and effect there are actions of benefiting oneself and benefiting others. Among them, first raise questions, initiate discussion, and list three categories. Then explain according to the categories. Finally, summarize. In the explanation according to the categories, first explain the three types of cause and effect. Then distinguish the superior and inferior. The previous part has two points: one is to separately explain vipāka-hetu-phala (the cause and effect of maturation). The second is to combine and explain puṇya-jñāna-hetu-phala (the cause and effect of merit and wisdom). The previous part has three points: one is to formally explain the essence of the eight types of maturation. The second is to distinguish the causes that give rise to the eight types of maturation. The third is to distinguish that based on these eight types of maturation, eight types of actions of benefiting oneself and benefiting others arise, which are called the fruit of maturation. The latter two categories are the essence of actions of benefiting oneself and benefiting others. The first category is only the eight types of Bodhisattvas.

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報體非二利行。亦可初門報體亦是二利。菩薩得彼八種殊勝報體即是自利。他觀生信即是利他。此中菩薩於人天身所得壽量具足等八種報體是其異熟。所修十善業道是異熟因。此二是有漏。依前長壽等身廣起自利利他諸行名異熟果。界體諸行通漏無漏。就初門中。測師辨異熟體云。壽量以二十四不相應之命根為體。非色非心。不同成實以色心為體。是假無性故不同毗曇。形色者。三種色中以可見有對色入不可見有對中五根為體。故善戒經云。受身完具。族姓者。還以不相應中種族為體。自在者。還以五蘊為體。信言者。以音聲為體。若準此文體是異熟。所以然。此處明八種異熟既云信言具足。故知音聲。又善戒經云言語微妙。知是異熟也。問曰。瑜伽上下文聲非異熟。云何會。釋解。據隨轉理說非異熟。大勢者。以五蘊為體。人性者。亦身根少分為性。大力者。同薩婆多。不見文。謂薩婆多以觸入為體。故婆沙云。地等四大名之為力。此中若約依正分別。自在者是依報。餘七為正執。基云。此異熟體勘下信言大勢具足不必皆是無記之果。但于果時有增上或等流果名為異熟。若在地前唯有漏善業感。若在地上通用無漏為滋業。又名異熟無記果唯是有漏在地前攝通在地上。若增上等流果如信言大勢等在地上通漏無漏。以在

【現代漢語翻譯】 現代漢語譯本 『報體非二利行』（報體並非自利利他的行為）。也可以說，最初的『報體』也是二利。菩薩獲得那八種殊勝的『報體』，就是自利；他人看到而產生信心，就是利他。這裡，菩薩在人天之身所得的壽命具足等八種『報體』是其『異熟』（果報成熟）。所修的十善業道是『異熟因』（果報成熟的原因）。這二者是有漏的。依據前面的長壽等身，廣泛發起自利利他的各種行為，名為『異熟果』（果報成熟的結果）。界體諸行，通於有漏和無漏。 就最初的『門』（方法）中，測師辨別『異熟體』說：『壽量』以二十四不相應的『命根』為體，非色非心。不同於成實宗以色心為體。因為是假有，沒有自性，所以不同於毗曇宗。『形色』，在三種色中，以可見有對色（可以看見且有對礙的色法）入不可見有對中的五根為體。所以《善戒經》說：『受身完具』。『族姓』，還是以不相應中的『種族』為體。『自在』，還是以五蘊為體。『信言』，以音聲為體。如果按照這個說法，體就是『異熟』。為什麼這樣說呢？這裡說明八種『異熟』，既然說『信言具足』，就知道是音聲。而且《善戒經》說『言語微妙』，知道是『異熟』啊。 問：瑜伽上下文中，『聲』不是『異熟』，如何解釋？ 答：根據隨順轉化的道理來說，『聲』不是『異熟』。『大勢』，以五蘊為體。『人性』，也是身根少部分為性。『大力』，同薩婆多（一切有部），沒有見到相關文字。薩婆多認為以觸入為體。所以《婆沙論》說：『地等四大名為力』。這裡如果按照依報和正報來分別，『自在』是依報，其餘七種是正報。窺基說：『這個異熟體，考察下面的信言、大勢具足，不一定都是無記的果報。只是在果報的時候，有增上果或等流果，名為異熟。如果在地前，只有有漏善業才能感得。如果在地上，通用無漏作為滋養業。又名異熟無記果，只有有漏的在地前攝取，通在地上。如果增上等流果，如信言、大勢等，在地上通於有漏和無漏。因為在……』

【English Translation】 English version 'The retribution body is not a dual-benefit practice.' It can also be said that the initial 'retribution body' is also dual-benefit. When a Bodhisattva obtains those eight kinds of extraordinary 'retribution bodies' (bào tǐ, body of retribution), it is self-benefiting; when others see it and generate faith, it is benefiting others. Here, the eight kinds of 'retribution bodies' such as complete lifespan obtained by the Bodhisattva in the human and celestial realms are their 'vipāka' (yì shú, fruition, result of karma). The ten wholesome karmic paths cultivated are the 'vipāka cause' (yì shú yīn, cause of fruition). These two are with outflows (āsrava). Based on the aforementioned long lifespan and other bodies, extensively initiating various self-benefiting and other-benefiting practices is called 'vipāka fruit' (yì shú guǒ, fruit of fruition). The realms and entities of all practices encompass both with and without outflows. Regarding the initial 'gate' (method), the teacher who examines the 'vipāka body' says: 'Lifespan' takes the twenty-four non-corresponding 'life faculties' (mìng gēn, life force) as its entity, which is neither form nor mind. This differs from the Satyasiddhi School, which takes form and mind as its entity. Because it is provisional and without inherent existence, it differs from the Vibhāṣā School. 'Form and appearance' (xíng sè, physical appearance), among the three kinds of form, takes visible and resistant form (kě jiàn yǒu duì sè, visible form with resistance) entering the five faculties in the invisible and resistant as its entity. Therefore, the Śīlaskandha Sūtra says: 'The body received is complete.' 'Lineage' (zú xìng, family lineage) still takes the 'lineage' in the non-corresponding as its entity. 'Freedom' (zì zài, autonomy) still takes the five aggregates as its entity. 'Trustworthy speech' (xìn yán, credible speech) takes sound as its entity. If according to this statement, the entity is 'vipāka'. Why is this so? Here, it is explained that the eight kinds of 'vipāka', since it is said 'trustworthy speech is complete,' it is known that it is sound. Moreover, the Śīlaskandha Sūtra says 'speech is subtle,' knowing that it is 'vipāka'. Question: In the context of the Yogācārabhūmi-śāstra, 'sound' is not 'vipāka', how is this explained? Answer: According to the principle of following transformation, 'sound' is not 'vipāka'. 'Great power' (dà shì, great strength) takes the five aggregates as its entity. 'Human nature' (rén xìng, human nature) is also the nature of a small part of the body faculty. 'Great strength' (dà lì, great power) is the same as the Sarvāstivāda School, no relevant text is seen. The Sarvāstivāda School considers touch as its entity. Therefore, the Mahāvibhāṣā says: 'The four great elements such as earth are called strength.' Here, if distinguishing according to dependent and principal retribution, 'freedom' is dependent retribution, and the remaining seven are principal retribution. Kuiji says: 'This vipāka body, examining the following trustworthy speech and complete great power, is not necessarily all the result of neutral karma. It is only at the time of fruition that there is an adhipati-phala (zēng shàng guǒ, dominant result) or nisyanda-phala (děng liú guǒ, result of outflow) called vipāka. If before the ground, only wholesome karma with outflows can be felt. If on the ground, it is common to use without outflows as nourishing karma. Also called vipāka neutral result, only with outflows is taken before the ground, commonly on the ground. If adhipati-phala and nisyanda-phala, such as trustworthy speech and great power, are common to both with and without outflows on the ground. Because at...'

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后得智起故。如是等異熟體。文云長壽久住者。測云。依諸經論具有三句。謂長壽久住壽量邊際。閻浮提五十已上名長壽。八十已上名久住。百歲已上名壽量邊際。今依此文總攝為二。以其久住攝邊際。信言具足者。景雲。問聲不相續。云何得入八種異熟果體。解云。聲雖不續。彼所依四大恒續。依彼恒續異熟大生。是故彼聲是異熟生。以相從故亦名異熟。具丈夫分成就男根名人性具足者。志有剛決其聲雄朗名丈夫分。及成男根總名人性具足。第二辨八種感異熟因中。初正辨八因。二明八因一一略由三緣而得增長能感廣大異熟令起。前中基公解此八種因。若在地前唯有漏善業。若在地上通漏無漏。若感有漏果者此因名有漏。若感無漏果者此因名無漏。言惠施光明鮮凈衣物名形色因者。言形生非形顯之形。若顯之形即有光明顯色因感形色果義。故知形者但是身之形。以通顯色為因故。又同一果聚故。即以顯色為因感形色者何違也。故形或是形顯之形。攝持當來種種功德于自身中乃至名大勢具足因者。以供養三寶尊長等發弘誓願。愿當來世攝持種種功德致於自身中。由此供養髮愿等為因當來感大勢具足。是此中意也。由二因緣施他人性者。謂他婦樂自形。丈夫將轉根失壞男根。菩薩勸于女人身。攝護轉根者令不轉根。又為

【現代漢語翻譯】 現代漢語譯本 后因智慧而生起。像這些異熟果報的本體。《文》中說『長壽久住』，慈恩大師窺基的《瑜伽師地論測疏》解釋說：依據各經論，有三種說法，即長壽、久住、壽量邊際。在閻浮提，五十歲以上稱為長壽，八十歲以上稱為久住，一百歲以上稱為壽量邊際。現在依據此文，總括為兩種，因為久住包含了邊際。『信言具足』，景法師解釋說：問：聲音不連續，如何能獲得八種異熟果報的本體？答：雖然聲音不連續，但聲音所依賴的四大（地、水、火、風）恒常持續。依靠這恒常持續的四大，產生異熟果報。因此，這聲音是異熟所生，因為相互依存的緣故，也稱為異熟。『具丈夫分，成就男根，名人性具足』，意志剛強果決，聲音雄壯洪亮，稱為丈夫分。以及成就男根，總稱為人性具足。 第二，辨析八種感生異熟果報的因。首先，正確辨析八種因。其次，闡明八種因，每一種都略由三種因緣而增長，能夠感生廣大的異熟果報。前面，基法師解釋這八種因，如果在地前（指凡夫位），只有有漏的善業。如果在地上（指聖位），則通於有漏和無漏。如果感生有漏的果報，那麼這個因稱為有漏。如果感生無漏的果報，那麼這個因稱為無漏。『惠施光明鮮凈的衣物，名為形色因』，這裡說的『形』，是指生起而非顯現的形。如果顯現的形，即有光明顯色的因，感生形色果報的意義。因此，可知『形』只是身體的形狀，因為通於顯色作為因的緣故。又因為是同一個果報的聚集，即以顯色作為因，感生形色果報，有什麼違背呢？所以，『形』或者是指形顯的形。 『攝持當來種種功德于自身中，乃至名大勢具足因』，以供養三寶（佛、法、僧），尊敬長輩等，發廣大誓願，愿當來世攝持種種功德于自身中。由此供養髮愿等作為因，當來感生大勢力具足的果報。這是其中的含義。 『由二因緣施他人性』，是指他人貪戀自己的妻子，丈夫將要轉變性根，失去男根。菩薩勸導女人身，攝護轉變性根者，令其不轉變性根。又為...

【English Translation】 English version It arises because of subsequent wisdom. Such are the entities of the Vipāka (異熟) results. The text says 'long life and long dwelling'. Cece (窺基) in his commentary on Yogācārabhūmi-śāstra (瑜伽師地論) states: According to various sutras and treatises, there are three phrases: long life, long dwelling, and the boundary of lifespan. In Jambudvīpa (閻浮提), those over fifty are called long-lived, those over eighty are called long-dwelling, and those over one hundred are called the boundary of lifespan. Now, according to this text, it is summarized into two, because long dwelling includes the boundary. 'Complete in credible speech', Dharma Master Jing (景法師) explains: Question: How can one attain the entities of the eight kinds of Vipāka results when the sound is not continuous? Answer: Although the sound is not continuous, the four great elements (四大) on which the sound depends are constantly continuous. Relying on these constantly continuous four great elements, great Vipāka results arise. Therefore, this sound is born from Vipāka, and because of mutual dependence, it is also called Vipāka. 'Possessing the characteristics of a man, having complete male organs, called complete in human nature', having a firm and decisive will, and a loud and resonant voice, is called having the characteristics of a man. And having complete male organs is generally called complete in human nature. Secondly, distinguishing the eight kinds of causes that produce Vipāka results. First, correctly distinguish the eight causes. Second, explain that each of the eight causes is slightly increased by three conditions, which can produce vast Vipāka results. Previously, Dharma Master Ji (基法師) explained these eight causes. If one is before the ground (地前), (referring to the position of an ordinary person), there are only defiled (有漏) wholesome karmas. If one is on the ground (地上), (referring to the position of a sage), it is common to both defiled and undefiled (無漏). If one produces defiled results, then this cause is called defiled. If one produces undefiled results, then this cause is called undefiled. 'Giving bright and clean clothes is called the cause of form and color', the 'form' mentioned here refers to the form that arises rather than the form that appears. If the form that appears, that is, the cause of bright and clear color, produces the meaning of the result of form and color. Therefore, it can be known that 'form' is only the shape of the body, because it is common to manifest color as the cause. Moreover, because it is the gathering of the same result, what is the contradiction in using manifest color as the cause to produce the result of form and color? Therefore, 'form' may also refer to the form that manifests. 'Gathering various merits in oneself in the future, even called the cause of possessing great power', by making offerings to the Three Jewels (三寶) (Buddha, Dharma, Sangha), respecting elders, etc., and making great vows, wishing to gather various merits in oneself in the future. By making offerings and vows as the cause, one will produce the result of possessing great power in the future. This is the meaning of it. 'Giving other people's nature due to two causes', refers to others being greedy for their own wives, and husbands are about to transform their sexual organs and lose their male organs. Bodhisattvas advise women to protect the transformation of their sexual organs, so that they do not transform their sexual organs. Also for...

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說法。令不轉根。彼丈夫因菩薩勸故不樂女身當得男身。轉根者因菩薩勸故得不轉根名施他人性。第二文中景公解云。一心清凈。即是信也。二加行清凈者。因信起行故。三田清凈者。由信行堪受供養名田清凈。基公云。謂無間常委所作發此加行時。乃得隨地等攝前加行所希之果。此加行等若因果皆堪能福田清凈。第三辨異熟果中。初正辨八果。二菩薩安住異熟果中已下明諸菩薩要具二事方利眾生名為熾盛名為隨順。前中基師等解云。異熟果者。不是前業所感之果名異熟果。即異熟體是業所招名異熟果。得異熟已依異熟體起諸身語等行是異熟體之果。即異熟體為因所發身語為果。此果在地前地上皆得通有漏無漏。準義應知。若諸菩薩形色具足故乃至凡所發言無不聽用者。與前八異熟中第五信言具足何異。景師解。今第二中由形色具足。故發言故發言他用是形色具足家果。基師云。若此果依彼異熟而生。但依彼所生即是果。何必要有所屬。以形色端正故人皆信用。又前信中於斗稱等無差違。故所論斗稱事無不信受。今以形色端正故所說之法人皆信受。故有不同。非即一言兩處明信。基又解自在具足中雲。能以佈施攝諸眾生等言者。問何故異熟大財大明大屬皆自在具足。今果中但言大財為果。答曰。前實作法有大明等。今

【現代漢語翻譯】 說法。令不轉根。』意思是說，通過說法，可以使那些原本不能轉變性別的人轉變性別。 彼丈夫因菩薩勸故不樂女身當得男身。轉根者因菩薩勸故得不轉根名施他人性。』意思是說，那位丈夫因為菩薩的勸導，不再喜歡女身，從而得到了男身。而那些能夠轉變性別的人，因為菩薩的勸導，反而不再轉變性別，這叫做『施他人性』（將自己的性別施捨給他人）。 第二文中景公解云。一心清凈。即是信也。』景公在第二段文字中解釋說，『一心清凈』，就是『信』（信仰）。 二加行清凈者。因信起行故。』『二加行清凈』，是因為有了信仰才會有行動。 三田清凈者。由信行堪受供養名田清凈。』『三田清凈』，是因為有了信仰和行動，才堪受供養，這叫做『田清凈』（福田清凈）。 基公云。謂無間常委所作發此加行時。乃得隨地等攝前加行所希之果。此加行等若因果皆堪能福田清凈。』基公說，在無間斷、常時委身所作，發起這種加行時，才能隨順各個階段，獲得之前加行所希望的果報。這種加行等，如果因果都具備能力，那麼就是福田清凈。 第三辨異熟果中。初正辨八果。二菩薩安住異熟果中已下明諸菩薩要具二事方利眾生名為熾盛名為隨順。』第三部分辨別異熟果，首先是辨別八種果報。其次，從『菩薩安住異熟果中』以下，說明諸位菩薩需要具備兩件事，才能利益眾生，這叫做『熾盛』（興盛），叫做『隨順』（順應）。 前中基師等解云。異熟果者。不是前業所感之果名異熟果。即異熟體是業所招名異熟果。得異熟已依異熟體起諸身語等行是異熟體之果。即異熟體為因所發身語為果。此果在地前地上皆得通有漏無漏。』前面，基師等人解釋說，『異熟果』，不是指前世業力所感召的果報，而是指『異熟體』（異熟的本體）是由業力所招感的，這叫做『異熟果』。獲得異熟之後，依據異熟體而產生的身語等行為，是異熟體的果報。也就是說，異熟體是因，由異熟體所引發的身語是果。這種果報，在證得果位之前和之後都可能存在，既可以是『有漏』（有煩惱），也可以是『無漏』（無煩惱）。 準義應知。若諸菩薩形色具足故乃至凡所發言無不聽用者。與前八異熟中第五信言具足何異。』按照這個意思應該知道，如果諸位菩薩形貌端莊，以至於所說的話都能被聽從採納，這與前面八種異熟果中的第五種『信言具足』（言語可信）有什麼區別呢？ 景師解。今第二中由形色具足。故發言故發言他用是形色具足家果。』景師解釋說，現在第二種情況是因為形貌端莊，所以說的話才會被採納，這是形貌端莊所帶來的果報。 基師云。若此果依彼異熟而生。但依彼所生即是果。何必要有所屬。以形色端正故人皆信用。又前信中於斗稱等無差違。故所論斗稱事無不信受。今以形色端正故所說之法人皆信受。故有不同。非即一言兩處明信。』基師說，如果這種果報是依據那種異熟而產生的，只要是依據它所產生的，就是果報，何必要有所屬呢？因為形貌端正，所以人們都信任他。而且，前面的『信言具足』是指在斗秤等方面沒有差錯，所以所說的關於斗秤的事情都會被相信。現在是因為形貌端正，所以所說的佛法都會被相信。所以這兩者是有不同的，並不是同一句話在兩處都說明了『信』。 基又解自在具足中雲。能以佈施攝諸眾生等言者。問何故異熟大財大明大屬皆自在具足。今果中但言大財為果。答曰。前實作法有大明等。今』基師又在解釋『自在具足』時說，『能夠用佈施來攝受眾生』等等。問：為什麼異熟所帶來的巨大財富、巨大名聲、巨大眷屬都屬於『自在具足』，而現在的果報中只說了『巨大財富』是果報呢？答：因為前面實際修法時有巨大名聲等等，現在…

【English Translation】 『說法。令不轉根。』 This means that by expounding the Dharma, one can enable those who were originally unable to change their gender to do so. 『彼丈夫因菩薩勸故不樂女身當得男身。轉根者因菩薩勸故得不轉根名施他人性。』 This means that the husband, due to the Bodhisattva's advice, no longer desired a female body and thus obtained a male body. And those who are able to change their gender, due to the Bodhisattva's advice, instead no longer change their gender, which is called 『施他人性』 (shī tā rén xìng) [giving one's gender to others]. 第二文中景公解云。一心清凈。即是信也。』 Jinggong explained in the second passage, 『一心清凈』 (yī xīn qīng jìng) [one-pointedness of mind is pure], is 『信』 (xìn) [faith]. 二加行清凈者。因信起行故。』 『二加行清凈』 (èr jiā xíng qīng jìng) [two pure practices], is because action arises from faith. 三田清凈者。由信行堪受供養名田清凈。』 『三田清凈』 (sān tián qīng jìng) [three fields are pure], is because one is worthy of receiving offerings due to faith and action, which is called 『田清凈』 (tián qīng jìng) [field is pure]. 基公云。謂無間常委所作發此加行時。乃得隨地等攝前加行所希之果。此加行等若因果皆堪能福田清凈。』 Jigong said, when initiating this practice with uninterrupted, constant, and dedicated actions, one can then follow each stage and obtain the desired results of the previous practices. If these practices, both in cause and effect, are capable, then it is a pure field of merit. 第三辨異熟果中。初正辨八果。二菩薩安住異熟果中已下明諸菩薩要具二事方利眾生名為熾盛名為隨順。』 In the third part, distinguishing the Vipāka (yì shú) [result of actions] fruits, first is distinguishing the eight fruits. Second, from 『菩薩安住異熟果中』 (pú sà ān zhù yì shú guǒ zhōng) [Bodhisattvas abide in the Vipāka fruits] onwards, it explains that Bodhisattvas need to possess two things in order to benefit sentient beings, which is called 『熾盛』 (chì shèng) [flourishing], and called 『隨順』 (suí shùn) [following]. 前中基師等解云。異熟果者。不是前業所感之果名異熟果。即異熟體是業所招名異熟果。得異熟已依異熟體起諸身語等行是異熟體之果。即異熟體為因所發身語為果。此果在地前地上皆得通有漏無漏。』 Earlier, Master Ji and others explained, 『異熟果』 (yì shú guǒ) [Vipāka fruit], does not refer to the fruit caused by previous karma, but rather the 『異熟體』 (yì shú tǐ) [Vipāka body] is caused by karma, which is called 『異熟果』 (yì shú guǒ) [Vipāka fruit]. After obtaining Vipāka, the actions of body and speech that arise based on the Vipāka body are the fruits of the Vipāka body. That is, the Vipāka body is the cause, and the body and speech arising from the Vipāka body are the fruits. This fruit can exist both before and after attaining the stage, and can be either 『有漏』 (yǒu lòu) [with afflictions] or 『無漏』 (wú lòu) [without afflictions]. 準義應知。若諸菩薩形色具足故乃至凡所發言無不聽用者。與前八異熟中第五信言具足何異。』 According to this meaning, it should be known that if Bodhisattvas have complete physical features, so that everything they say is listened to and adopted, what is the difference between this and the fifth of the previous eight Vipāka fruits, 『信言具足』 (xìn yán jù zú) [complete trustworthy speech]? 景師解。今第二中由形色具足。故發言故發言他用是形色具足家果。』 Master Jing explained that in the second case, because of complete physical features, what is said is adopted, which is the fruit brought about by complete physical features. 基師云。若此果依彼異熟而生。但依彼所生即是果。何必要有所屬。以形色端正故人皆信用。又前信中於斗稱等無差違。故所論斗稱事無不信受。今以形色端正故所說之法人皆信受。故有不同。非即一言兩處明信。』 Master Ji said, if this fruit arises based on that Vipāka, as long as it arises based on it, it is the fruit, why is it necessary to have an affiliation? Because of complete physical features, people trust him. Moreover, the previous 『信言具足』 (xìn yán jù zú) [complete trustworthy speech] refers to no discrepancies in scales and measures, so what is said about scales and measures will be believed. Now, because of complete physical features, the Dharma that is spoken will be believed. Therefore, these two are different, and it is not the same statement explaining 『信』 (xìn) [faith] in two places. 基又解自在具足中雲。能以佈施攝諸眾生等言者。問何故異熟大財大明大屬皆自在具足。今果中但言大財為果。答曰。前實作法有大明等。今』 Master Ji also explained in 『自在具足』 (zì zài jù zú) [complete self-mastery], 『able to gather all sentient beings through giving』 and so on. Question: Why are the great wealth, great fame, and great retinue brought about by Vipāka all 『自在具足』 (zì zài jù zú) [complete self-mastery], but in the current fruit, only 『great wealth』 is mentioned as the fruit? Answer: Because there was great fame etc. in the actual practice earlier, now…

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以四攝事配信言大勢具足故。故唯佈施無大明等。故不相違。大勢果中亦有出言皆為信用。但以所因別故言皆信用。隨因亦別。第二文中何等二事。一自有力能者。備足財法身心勇健。安處有情者。善識物機無倒安立。彼于自事隨順而作者即他利益。若諸菩薩自有力能不善安處所化有情等者。景雲。自雖有力而不巧便安處眾生。即自他利行皆不隨順。基云。準前卷唯自利是菩薩障。純利他是菩薩事。今此亦爾。若自有能未能化有情。于自事中不名隨順。於他不名熾盛。若自無能善能安處所化有情。能化他故是菩薩事隨順而作。以自無智無力能故於他不名熾盛等。以有智慧能成熟彼物故名熾盛。若諸菩薩自無力能乃至不名能他利益事者。初學菩薩雖少有方便安立有情。亦順自事然乏財法身心無力。由是因緣不名熾盛利他事也。於三乘道速得成熟者。三乘見道方便速令成熟。自下第二云明福智因果。于中先約六度出福智體。二解福智因。三解福智果。前中施戒忍三是福非智。第六般若唯智非福。精進靜慮亦福亦智。余處經論亦說。五度如盲資故是福。般若如路道故是智。又以福門解義。六度皆福。故攝論云。一切是大福德道十度皆攝。論云。前六是無分別智。后四是后得智。又前三是福。下三是智。基云。如實前五為福第

【現代漢語翻譯】 現代漢語譯本：以四攝事（Sì Shè Shì，四種菩薩攝受眾生的方法：佈施、愛語、利行、同事）配信言，大勢具足的緣故。所以僅僅佈施沒有大光明等。所以不相違背。大勢的果報中也有說出的話都被信任。但因為所依之因不同，所以說出的話都被信任，隨因也不同。第二段文字中是哪兩種事？一是自己有能力的人，具備充足的財、法、身、心，勇健，能安頓有情眾生的人。二是善於識別事物時機，沒有顛倒地安立有情眾生的人。他們對於自己的事情隨順而做，就是利益他人。如果各位菩薩自己有能力，卻不善於安頓所化有情眾生等等，景雲說，自己雖然有能力，卻不巧妙方便地安頓眾生，那麼自利和他利的行為都不隨順。基云說，按照前面的經卷，只有自利是菩薩的障礙，純粹利他是菩薩的事業。現在這裡也是這樣。如果自己有能力卻不能教化有情眾生，在自己的事情中不能稱為隨順，對於他人不能稱為熾盛。如果自己沒有能力，卻善於安頓所化有情眾生，能夠教化他人，這是菩薩的事業，隨順而作。因為自己沒有智慧和能力，所以對於他人不能稱為熾盛等等。因為有智慧能夠成熟那些事物，所以稱為熾盛。如果各位菩薩自己沒有能力，乃至不能稱為能夠利益他人的事業，那麼初學菩薩即使稍微有些方便安立有情眾生，也順應自己的事情，然而缺乏財、法、身、心，沒有力量。因為這個因緣，不能稱為熾盛的利他事業。在三乘道（Sān Chéng Dào，聲聞乘、緣覺乘、菩薩乘）上迅速得到成熟，是指三乘的見道方便迅速令其成熟。下面第二段說闡明福德和智慧的因果。其中先從六度（Liù Dù，佈施、持戒、忍辱、精進、禪定、般若）中闡述福德和智慧的本體。二是解釋福德和智慧的因。三是解釋福德和智慧的果。前面佈施、持戒、忍辱三種是福德而非智慧。第六般若（Bō Rě，智慧）唯有智慧而非福德。精進和靜慮既是福德也是智慧。其他地方的經論也說，前五度如同盲人，需要資助，所以是福德。般若如同道路，所以是智慧。又以福德之門解釋意義，六度都是福德。所以《攝大乘論》（Shè Dà Chéng Lùn）說，一切都是大福德之道，十度都包含在內。《論》中說，前六種是無分別智，后四種是后得智。又前三種是福德，后三種是智慧。基云說，如實地講，前五種是福德，第六種是智慧。

【English Translation】 English version: Because the Four Saṃgrahavastus (Sì Shè Shì, Four means of attracting beings: generosity, kind speech, beneficial action, and cooperation) are accompanied by trustworthy words and great power is complete. Therefore, mere generosity does not have great light, etc. Therefore, there is no contradiction. In the result of great power, there is also the fact that all words spoken are trusted. However, because the causes are different, it is said that all words are trusted, and the causes also differ. In the second text, what are the two things? First, those who have their own power, possessing sufficient wealth, Dharma, body, and mind, are brave and strong, and can settle sentient beings. Second, those who are good at recognizing the timing of things and establish sentient beings without inversion. When they act in accordance with their own affairs, it is benefiting others. If the Bodhisattvas themselves have power but are not good at settling the sentient beings they are transforming, etc., Jingyun says, 'Although one has power, one is not skillful in settling sentient beings,' then both self-benefit and other-benefit actions are not in accordance. Jiyun says, 'According to the previous volume, only self-benefit is an obstacle for Bodhisattvas, and purely benefiting others is the Bodhisattva's business.' This is also the case now. If one has the ability but cannot transform sentient beings, one cannot be called compliant in one's own affairs, and one cannot be called flourishing for others. If one does not have the ability but is good at settling the sentient beings one is transforming, and can transform others, this is the Bodhisattva's business, acting in accordance. Because one does not have wisdom and ability, one cannot be called flourishing for others, etc. Because one has the wisdom to mature those things, it is called flourishing. If the Bodhisattvas themselves do not have the ability, and even cannot be called capable of benefiting others, then the newly learning Bodhisattvas, even if they have some skillful means to settle sentient beings, are in accordance with their own affairs, but lack wealth, Dharma, body, and mind, and have no power. Because of this cause, it cannot be called a flourishing other-benefiting business. Quickly attaining maturity on the Three Vehicle Paths (Sān Chéng Dào, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) refers to quickly maturing the means of seeing the path of the Three Vehicles. The second section below explains the cause and effect of merit and wisdom. Among them, first, from the Six Pāramitās (Liù Dù, generosity, morality, patience, diligence, concentration, and wisdom), the essence of merit and wisdom is explained. Second, the cause of merit and wisdom is explained. Third, the result of merit and wisdom is explained. The first three, generosity, morality, and patience, are merit and not wisdom. The sixth, Prajñā (Bō Rě, wisdom), is only wisdom and not merit. Diligence and meditation are both merit and wisdom. Other scriptures and treatises also say that the first five are like blind people, needing assistance, so they are merit. Prajñā is like a road, so it is wisdom. Also, explaining the meaning from the gate of merit, all six are merit. Therefore, the Mahāyānasaṃgraha (Shè Dà Chéng Lùn) says, 'Everything is the path of great merit, and all ten are included.' The Treatise says that the first six are non-discriminating wisdom, and the last four are subsequent wisdom. Also, the first three are merit, and the last three are wisdom. Jiyun says, 'In reality, the first five are merit, and the sixth is wisdom.'

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六為智。是今此處約遍策論故通二分。又前三是福理定。后三是慧者。以精進靜慮策慧故隨慧收。隱策福故故不說通福。遍策之義如文可知。又云依靜慮修慈是福。不言施等者。施在散心故不說。如是福智略有六種一一分別應知無量者。景雲。今約六度略辨福智有其六種。一一福智若廣分別應知無量。測云。福三智合說為六。福三者。所二度為一。禪生為二。精進生三智三者。第六為一。禪進各一。故有六也。若依戒經。六者六度。故彼經云。何等為六。謂六波羅蜜。廣說則無量者。或說十二。所謂六度各通福智。故戒經云。菩薩福因亦智因亦六。或說三十六。謂福德六度有三六十八。猶六福因六福果。智慧亦爾。故有三十六。故戒經菩薩福因亦因亦果。菩薩智因亦因亦果。菩薩福因亦福亦智。菩薩智因亦智亦福。或說八萬四千。或說過恒河沙數等。故云無量也。第二解福智因中景雲。福智因者。謂欲精進於前福智未得令得。已得令住。已住令長。總有三種。一于福智慧得能住增長欲者。三時樂欲及與精進。是其初因。謂于未得能得樂欲。二于已得能住欲樂。三于已住欲令增長福智樂欲。二于福智善能隨順無違背緣者。謂離三種違背緣。一離欲顛倒境界。二離惡友倒說福智。三離福智慧得能住及能增長勤修習障。離此

【現代漢語翻譯】 現代漢語譯本：第六是智慧（智，prajna）。現在這裡是概括地討論，所以將（福和智）二者合在一起說。而且，前面的三種是屬於福德（福，punya）方面的，通過禪定（定，dhyana）來調理；後面的三種是屬於智慧方面的，因為精進（精進，virya）和靜慮（靜慮，dhyana）能夠促進智慧，所以歸於智慧。因為隱藏了促進福德的一面，所以沒有說能夠促進福德。普遍促進的意義可以從文字中理解。又說依靠靜慮修習慈心是福德，沒有說佈施等，是因為佈施是在散亂心中進行的，所以沒有說。像這樣，福德和智慧大致有六種，應該知道每一種分別開來都是無量的。景雲說，現在概括地按照六度（六波羅蜜，six paramitas）來辨別福德和智慧，有這六種。每一種福德和智慧如果廣泛地分別，應該知道是無量的。測云說，福德的三種和智慧合起來說成六種。福德的三種是：所修的兩種（佈施和持戒）算作一種，禪定所生算作第二種，精進所生算作第三種。智慧的三種是：第六度（智慧）算作一種，禪定和精進各算一種，所以有六種。如果按照戒經，六種就是六度，所以那部經說：『什麼是六種？就是六波羅蜜。』廣泛地說就是無量的。或者說十二種，就是六度各自包含福德和智慧。所以戒經說：『菩薩的福德之因也是智慧之因，也是六種。』或者說三十六種，就是福德六度有三六十八種，就像六種福德之因和六種福德之果，智慧也是這樣。所以有三十六種。所以戒經說：『菩薩的福德之因也是因也是果，菩薩的智慧之因也是因也是果，菩薩的福德之因也是福德也是智慧，菩薩的智慧之因也是智慧也是福德。』或者說八萬四千種，或者說超過恒河沙數等，所以說是無量的。第二，解釋福德和智慧的因，景雲說，福德和智慧的因，就是想要精進地對於之前的福德和智慧，沒有得到的令其得到，已經得到的令其保持，已經保持的令其增長，總共有三種。第一，對於福德和智慧能夠得到、能夠保持、能夠增長的意願，三個時期的快樂意願以及精進，是最初的因，就是對於沒有得到的能夠得到快樂的意願。第二，對於已經得到的能夠保持的快樂意願。第三，對於已經保持的想要令其增長福德和智慧的快樂意願。第二，對於福德和智慧能夠很好地隨順而沒有違背的因緣，就是遠離三種違背的因緣。第一，遠離慾望顛倒的境界。第二，遠離惡友顛倒地說福德和智慧。第三，遠離福德和智慧能夠得到、能夠保持以及能夠增長的勤奮修習的障礙，遠離這些。 English version: Sixth is wisdom (智, prajna). Here, we are discussing it in a comprehensive way, so we combine the two aspects (merit and wisdom). Furthermore, the first three belong to the aspect of merit (福, punya), which is cultivated through meditation (定, dhyana); the latter three belong to the aspect of wisdom, because diligence (精進, virya) and contemplation (靜慮, dhyana) can promote wisdom, so they are categorized under wisdom. Because the aspect of promoting merit is hidden, it is not mentioned that it can promote merit. The meaning of universal promotion can be understood from the text. It is also said that cultivating loving-kindness through contemplation is merit, and giving etc. are not mentioned because giving is done with a distracted mind, so it is not mentioned. In this way, merit and wisdom are roughly of six types, and it should be known that each one, when separated, is immeasurable. Jingyun said, now, generally speaking, according to the six perfections (六波羅蜜, six paramitas), merit and wisdom can be distinguished into these six types. If each merit and wisdom is widely distinguished, it should be known that it is immeasurable. Ceyun said that the three types of merit and wisdom are combined to be called six types. The three types of merit are: the two perfections cultivated (giving and morality) are counted as one, what is born from meditation is counted as the second, and what is born from diligence is counted as the third. The three types of wisdom are: the sixth perfection (wisdom) is counted as one, and meditation and diligence are each counted as one, so there are six types. If according to the precepts sutra, the six are the six perfections, so that sutra says: 'What are the six? They are the six paramitas.' Broadly speaking, they are immeasurable. Or it can be said that there are twelve types, that is, each of the six perfections contains both merit and wisdom. Therefore, the precepts sutra says: 'The cause of a Bodhisattva's merit is also the cause of wisdom, and there are six types.' Or it can be said that there are thirty-six types, that is, the six perfections of merit have three sixes, eighteen types, just like the six causes of merit and the six results of merit, and wisdom is also like this. So there are thirty-six types. Therefore, the precepts sutra says: 'The cause of a Bodhisattva's merit is also a cause and also a result, the cause of a Bodhisattva's wisdom is also a cause and also a result, the cause of a Bodhisattva's merit is also merit and also wisdom, the cause of a Bodhisattva's wisdom is also wisdom and also merit.' Or it can be said that there are eighty-four thousand types, or more than the sands of the Ganges River, so it is said to be immeasurable. Secondly, explaining the cause of merit and wisdom, Jingyun said that the cause of merit and wisdom is the desire to diligently, with regard to the previous merit and wisdom, cause what has not been obtained to be obtained, cause what has already been obtained to be maintained, and cause what has already been maintained to be increased, there are three types in total. First, the desire to be able to obtain, be able to maintain, and be able to increase merit and wisdom, the joyful desire in the three times and diligence, is the initial cause, that is, the joyful desire to be able to obtain what has not been obtained. Second, the joyful desire to be able to maintain what has already been obtained. Third, the joyful desire to increase merit and wisdom that has already been maintained. Second, the conditions that can well accord with merit and wisdom without violating them are to stay away from the three violating conditions. First, stay away from the realm of desire and inverted views. Second, stay away from evil friends who speak of merit and wisdom in an inverted way. Third, stay away from the obstacles to diligent practice that can cause merit and wisdom to be obtained, maintained, and increased, stay away from these.

【English Translation】 Modern Chinese Translation: Sixth is wisdom (智, prajna). Here, we are discussing it in a comprehensive way, so we combine the two aspects (merit and wisdom). Furthermore, the first three belong to the aspect of merit (福, punya), which is cultivated through meditation (定, dhyana); the latter three belong to the aspect of wisdom, because diligence (精進, virya) and contemplation (靜慮, dhyana) can promote wisdom, so they are categorized under wisdom. Because the aspect of promoting merit is hidden, it is not mentioned that it can promote merit. The meaning of universal promotion can be understood from the text. It is also said that cultivating loving-kindness through contemplation is merit, and giving etc. are not mentioned because giving is done with a distracted mind, so it is not mentioned. In this way, merit and wisdom are roughly of six types, and it should be known that each one, when separated, is immeasurable. Jingyun said, now, generally speaking, according to the six perfections (六波羅蜜, six paramitas), merit and wisdom can be distinguished into these six types. If each merit and wisdom is widely distinguished, it should be known that it is immeasurable. Ceyun said that the three types of merit and wisdom are combined to be called six types. The three types of merit are: the two perfections cultivated (giving and morality) are counted as one, what is born from meditation is counted as the second, and what is born from diligence is counted as the third. The three types of wisdom are: the sixth perfection (wisdom) is counted as one, and meditation and diligence are each counted as one, so there are six types. If according to the precepts sutra, the six are the six perfections, so that sutra says: 'What are the six? They are the six paramitas.' Broadly speaking, they are immeasurable. Or it can be said that there are twelve types, that is, each of the six perfections contains both merit and wisdom. Therefore, the precepts sutra says: 'The cause of a Bodhisattva's merit is also the cause of wisdom, and there are six types.' Or it can be said that there are thirty-six types, that is, the six perfections of merit have three sixes, eighteen types, just like the six causes of merit and the six results of merit, and wisdom is also like this. So there are thirty-six types. Therefore, the precepts sutra says: 'The cause of a Bodhisattva's merit is also a cause and also a result, the cause of a Bodhisattva's wisdom is also a cause and also a result, the cause of a Bodhisattva's merit is also merit and also wisdom, the cause of a Bodhisattva's wisdom is also wisdom and also merit.' Or it can be said that there are eighty-four thousand types, or more than the sands of the Ganges River, so it is said to be immeasurable. Secondly, explaining the cause of merit and wisdom, Jingyun said that the cause of merit and wisdom is the desire to diligently, with regard to the previous merit and wisdom, cause what has not been obtained to be obtained, cause what has already been obtained to be maintained, and cause what has already been maintained to be increased, there are three types in total. First, the desire to be able to obtain, be able to maintain, and be able to increase merit and wisdom, the joyful desire in the three times and diligence, is the initial cause, that is, the joyful desire to be able to obtain what has not been obtained. Second, the joyful desire to be able to maintain what has already been obtained. Third, the joyful desire to increase merit and wisdom that has already been maintained. Second, the conditions that can well accord with merit and wisdom without violating them are to stay away from the three violating conditions. First, stay away from the realm of desire and inverted views. Second, stay away from evil friends who speak of merit and wisdom in an inverted way. Third, stay away from the obstacles to diligent practice that can cause merit and wisdom to be obtained, maintained, and increased, stay away from these.

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三障名善隨順無違背緣。三于福智先已串習者。此福智因。基云。其福智因亦通漏無漏。地前地上即能生福智之因。第三解福智果中景雲。言福果者。長時流轉無有損惱。又隨所欲化他義。智果亦二。一依止智所攝受福是正非邪。二能起作無量善巧乃至究竟無上菩提。福智名當知四種品類差別復有無量者。測云。四種者如上所辯。無量者明果分齊。或依福智各生四無量即有八果故。或云四無量心亦是菩薩福智果。又無量各有三緣。三四十二。又異熟有八。因果亦八。三八二十四。皆說福生。皆是福果。等隨法論。廣所行法皆福智果。言有無量。基云。其福智果即依福智所起離物利生等為福智果。此若因若果等皆唯是善通漏無漏。自下第二辨其勝劣。應知此中乃至從智所起者。景雲。一就地前。有漏位中八種異熟體異熟因異熟果皆從地前有漏福生。若生八種異熟體是報因生。若生八種異熟因異熟果是自分因生。此福復由於智引導方起。復從智生。此三自在地前。道分善根所攝。若在地上所起異熟中三是有漏。然由無漏施戒等福資助令彼異熟異熟因異熟果唸唸增勝名從福生。復由智導引方起。是故二種乃至智為無上等者。基云。二種謂福智也。略簡異熟非正證菩提因故。解言福為最勝智為無上者。于福中勝故名最勝。望智

【現代漢語翻譯】 現代漢語譯本 『三障』（三種障礙）指的是善於隨順而不違背因緣。『三于福智先已串習者』，指的是福德和智慧的因。基釋中說：『其福智因亦通漏無漏』，意思是說，無論是證得果位之前還是之後，都能產生福德和智慧的因。第三，在解釋福德和智慧的果報時，景釋中說：『言福果者，長時流轉無有損惱，又隨所欲化他義』，意思是說，福德的果報是長時間的流轉而沒有損害和惱害，並且可以隨心所欲地教化他人。智慧的果報也有兩種：一是依止智慧所攝受的福德是正道而非邪道；二是能夠發起無量的善巧方便，乃至最終證得無上菩提。『福智名當知四種品類差別復有無量者』，測釋中說：『四種者如上所辯，無量者明果分齊』，意思是說，四種差別如上文所辨析，無量指的是果報的範圍。或者說，依據福德和智慧各自產生四無量心，即有八種果報。或者說，四無量心也是菩薩福德和智慧的果報。此外，無量各有三種因緣，三四得十二。又有異熟果報八種，因果也有八種，三八得二十四，都說是福德所生，都是福德的果報。等等，隨法論中說，廣所行法都是福德和智慧的果報。『言有無量』，基釋中說：『其福智果即依福智所起離物利生等為福智果』，意思是說，福德和智慧的果報是依據福德和智慧所產生的遠離物質貪慾、利益眾生等等。這些無論是因還是果，都只是善，並且通於有漏和無漏。下面第二部分辨析它們的勝劣。『應知此中乃至從智所起者』，景釋中說：『一就地前，有漏位中八種異熟體異熟因異熟果皆從地前有漏福生。若生八種異熟體是報因生。若生八種異熟因異熟果是自分因生。此福復由於智引導方起。復從智生。此三自在地前，道分善根所攝。若在地上所起異熟中三是有漏。然由無漏施戒等福資助令彼異熟異熟因異熟果唸唸增勝名從福生。復由智導引方起。是故二種乃至智為無上等者』，基釋中說：『二種謂福智也。略簡異熟非正證菩提因故。解言福為最勝智為無上者』，于福中勝故名最勝，望智

【English Translation】 English version 'Three Obstacles' refer to being good at following and not violating the conditions. 'Three in fortune and wisdom, those who have already practiced' refers to the causes of fortune and wisdom. The commentary by Ji says: 'The causes of fortune and wisdom also include both defiled and undefiled', meaning that whether before or after attaining the fruit, one can generate the causes of fortune and wisdom. Thirdly, in explaining the fruits of fortune and wisdom, the commentary by Jing says: 'Speaking of the fruits of fortune, they flow for a long time without damage or harm, and one can also transform others according to one's wishes', meaning that the fruits of fortune are long-lasting without damage or harm, and one can teach others as one wishes. The fruits of wisdom are also of two kinds: first, the fortune received by relying on wisdom is the right path and not a wrong path; second, one can initiate countless skillful means, and ultimately attain unsurpassed Bodhi. 'Fortune and wisdom are known to have four kinds of differences and countless others', the commentary by Ce says: 'The four kinds are as described above, and countless others clarify the scope of the fruits', meaning that the four kinds of differences are as analyzed above, and countless others refer to the scope of the fruits. Alternatively, based on fortune and wisdom, each generates four immeasurable minds, which are eight kinds of fruits. Alternatively, the four immeasurable minds are also the fruits of fortune and wisdom of Bodhisattvas. In addition, each of the immeasurable has three conditions, three times four equals twelve. There are also eight kinds of Vipaka (異熟, results of actions), and the causes and effects also have eight kinds, three times eight equals twenty-four, all of which are said to be born from fortune, and all are the fruits of fortune. And so on, according to the Dharma discourse, the widely practiced Dharma is all the fruit of fortune and wisdom. 'Speaking of countless', the commentary by Ji says: 'The fruits of fortune and wisdom are based on fortune and wisdom, arising from detachment from material desires, benefiting sentient beings, etc., as the fruits of fortune and wisdom', meaning that the fruits of fortune and wisdom are based on fortune and wisdom, arising from detachment from material desires, benefiting sentient beings, and so on. Whether these are causes or effects, they are only good, and they are both defiled and undefiled. The second part below distinguishes their superiority and inferiority. 'It should be known that even those arising from wisdom', the commentary by Jing says: 'First, before the ground, in the defiled position, the eight kinds of Vipaka bodies, Vipaka causes, and Vipaka fruits all arise from the defiled fortune before the ground. If eight kinds of Vipaka bodies are born, they are born from the cause of retribution. If eight kinds of Vipaka causes and Vipaka fruits are born, they are born from the cause of self-division. This fortune arises again due to the guidance of wisdom. It arises again from wisdom. These three are free before the ground, included in the roots of virtue of the path division. If the Vipaka arising on the ground is defiled in three ways. However, due to the assistance of undefiled giving, precepts, and other fortunes, the Vipaka, Vipaka cause, and Vipaka fruit increase in every moment, which is called arising from fortune. It arises again due to the guidance of wisdom. Therefore, two kinds, even wisdom is unsurpassed, etc.', the commentary by Ji says: 'Two kinds refer to fortune and wisdom. Briefly, Vipaka is not the cause of directly attaining Bodhi. Explaining that fortune is the most superior and wisdom is unsurpassed', it is superior in fortune, so it is called the most superior, looking at wisdom.

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故有上智則無上也。第四解現法后法中先問次解后結。解中有三。初現法自利。一如法積財知量受用。二現受先業可愛異熟。三為自身現法樂住。四因佛說得。言又諸如來乃至名現法自利者。景雲。異生之人用世間道伏惑所得彼分涅槃。三乘聖人用出世道斷惑得涅槃皆因如來說法方得。故云如來現法涅槃。今明現法自利者。據彼異生及三乘人。因如來說現得涅槃並是自利。亦云。即據如來無分別智名出世間。及緣涅槃后智名為世間。得緣涅槃之智。如此名現法自利。若取緣眾生等后智。即是現法利他。為此但取緣彼涅槃世智。基云。此中意謂。如來證涅槃世出世法。菩薩併成熟之。以智為首故名自利。若以悲為首如前所說諸自利行名為利他。問曰。何故前卷說自利是障。今名自利是菩薩現法也。答曰。今此自利實善利他。以智為首以悲為首有義別故義說自利。非一法中唯有自利。若前障者於一法中唯有自利無利他。故不同彼障也。第二如諸菩薩已下明現法利他。第三總明後法自利利他亦有四句。一者菩薩生在欲界獲後世財寶及以自身。二者當生靜慮無色。三正生在靜慮無色而後當生欲界獲身財。四于現法與憂苦俱修習善因。是名菩薩修習后法自利利他。若與喜樂俱修習善因是即亦名現法自利。基云。此中意謂。欲界死

【現代漢語翻譯】 現代漢語譯本 所以有最上智慧也就沒有更上的了。第四部分解釋現法后法，先提問，然後解釋，最後總結。解釋中包含三點。第一，現法自利：一是如法積聚財富，知足常樂地享用；二是現在承受先前業力所感的可愛果報；三是爲了自身在現世獲得安樂的住處；四是由於佛陀宣說而獲得。經文中說『又諸如來』乃至名為『現法自利』。《景》中說：『異生之人用世間道伏惑所得的彼分涅槃。三乘聖人用出世道斷惑得涅槃，都是因為如來說法才能得到。』所以說如來現法涅槃。現在說明現法自利，是根據那些異生以及三乘人，因為如來說法而現在得到涅槃，都算是自利。也可以說，就是根據如來的無分別智，名為出世間智，以及緣涅槃的后得智，名為世間智，得到緣涅槃的智慧，這樣名為現法自利。如果取緣眾生等的后得智，那就是現法利他。因此這裡只取緣彼涅槃的世間智。《基》中說：『這裡的意思是說，如來證得涅槃的世間和出世間法，菩薩也幫助成熟它。因為以智慧為首，所以名為自利。如果以慈悲為首，就像前面所說的各種自利行為，就名為利他。』問：為什麼前面一卷說自利是障礙，現在又說自利是菩薩的現法呢？答：現在這個自利實際上是善，有利於他人。因為以智慧為首和以慈悲為首，意義有所區別，所以說自利。不是在一個法中只有自利。如果前面說的障礙，是在一個法中只有自利而沒有利他，所以和那種障礙不同。第二，『如諸菩薩』以下說明現法利他。第三，總的說明后法自利利他也有四種情況：一是菩薩生在欲界，獲得後世的財寶以及自身；二是將要生到靜慮（Dhyana，禪定）和無色界（Arūpajhānas，無色禪）；三是正在靜慮和無色界中，而後將要生到欲界獲得身和財；四是在現世與憂愁痛苦相伴，修習善因。這叫做菩薩修習后法自利利他。如果與喜樂相伴修習善因，那麼也叫做現法自利。《基》中說：『這裡的意思是說，欲界死』

【English Translation】 English version Therefore, if there is supreme wisdom, there is nothing above it. The fourth section explains present and future dharmas, first asking, then explaining, and finally concluding. The explanation contains three points. First, self-benefit in the present dharma: one is to accumulate wealth lawfully and enjoy it with contentment; two is to presently receive the pleasant retribution of past karma; three is to obtain a comfortable dwelling for oneself in the present life; and four is to obtain it because of the Buddha's teachings. The text says, 'Moreover, all Tathagatas (如來, Thus Come One)' up to the name 'self-benefit in the present dharma.' The Jing says, 'Ordinary beings use worldly paths to subdue afflictions and attain a portion of Nirvana (涅槃, liberation). The saints of the Three Vehicles (三乘, three vehicles) use transcendent paths to sever afflictions and attain Nirvana, all because the Tathagata teaches the Dharma.' Therefore, it is said that the Tathagata attains Nirvana in the present dharma. Now, explaining self-benefit in the present dharma, it is based on those ordinary beings and the saints of the Three Vehicles, who attain Nirvana in the present because of the Tathagata's teachings, all of which is considered self-benefit. It can also be said that it is based on the Tathagata's non-discriminating wisdom, called transcendent wisdom, and the subsequent wisdom that is related to Nirvana, called worldly wisdom, to obtain the wisdom related to Nirvana, which is called self-benefit in the present dharma. If one takes the subsequent wisdom related to sentient beings, that is benefiting others in the present dharma. Therefore, here we only take the worldly wisdom related to that Nirvana. The Ji says, 'The meaning here is that the Tathagata attains the worldly and transcendent dharmas of Nirvana, and the Bodhisattvas (菩薩, enlightened beings) also help to mature it. Because wisdom is the foremost, it is called self-benefit. If compassion is the foremost, like the various self-benefiting actions mentioned earlier, it is called benefiting others.' Question: Why did the previous chapter say that self-benefit is an obstacle, but now it is said that self-benefit is the present dharma of the Bodhisattva? Answer: Now this self-benefit is actually good and benefits others. Because wisdom is the foremost and compassion is the foremost, the meanings are different, so it is called self-benefit. It is not that in one dharma there is only self-benefit. If the obstacle mentioned earlier is that in one dharma there is only self-benefit and no benefiting others, so it is different from that obstacle. Second, 'Like all Bodhisattvas' below explains benefiting others in the present dharma. Third, the general explanation of self-benefit and benefiting others in the future dharma also has four situations: one is that the Bodhisattva is born in the desire realm (欲界, realm of desire), obtaining wealth and the body in the future life; two is that they will be born in the Dhyana (靜慮, meditative absorption) and Arūpajhānas (無色界, formless realms); three is that they are currently in the Dhyana and Arūpajhānas, and then will be born in the desire realm, obtaining body and wealth; four is that in the present life, accompanied by sorrow and suffering, they cultivate good causes. This is called the Bodhisattva cultivating self-benefit and benefiting others in the future dharma. If they cultivate good causes accompanied by joy and happiness, then it is also called self-benefit in the present dharma. The Ji says, 'The meaning here is that death in the desire realm'

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還生欲界或生色界。色界死已還生欲界所得自體財寶。又現憂苦俱修善因於當來世獲善果故。故他世自利利他也。第三次有二句明諸菩薩現法后法自利利他。一于現法與喜樂俱修習當來財體善因。二者現得靜慮無色非退分定。若得退分靜慮無色后樂不定故云非退分。今解。退分順煩惱故不名為利。問靜慮何爾。無色既無處。如何具足財寶耶。三藏云。非唯有財寶。亦有衣服等。廣如經說。第五解畢竟不畢竟中先略解後重辨。異生世間清凈因果者。謂人天因果也。若諸煩惱一切永斷乃至名畢竟自利利他者。基云。如無學身中因無漏八道支力增上緣生有漏善法名畢竟也。唯此生故至極果故。下釋已結勸修學。言過去未來所有一切已學當學自利利他亦唯如此有十等者。上來約現菩薩所修十行。從此復例過去一切已學菩薩未來一切當學菩薩亦皆有如此十行。

真實義品

依文明。且如三性。遍計所執法爾體無。依他圓成二諦說有。今有言有無即無。稱當真實。亦可真實即是二諦。二諦之理不顛倒故名為真實。若勝義理諦理不變異故名為真實義者。是境即二諦理為智境界真實義。於此品中廣明二諦真實境智名真實義品。何故自他利明真實品者。前因種姓故能發心。由發心故便能起行。行成轉證理故自他利后明。或行

【現代漢語翻譯】 現代漢語譯本 還生欲界或生（指眾生在欲界中輪迴）。死後又在欲界中獲得自身的財物珍寶。並且現在承受憂愁痛苦的同時修習善因，因此在未來世能夠獲得善果。所以說他世既能自利也能利他。第三次有兩句話說明諸位菩薩在現世和來世都能自利利他。一是現在與喜樂一同修習，種下未來獲得財富和身體的善因。二是現在獲得不退轉的禪定和無色定。如果獲得會退轉的禪定和無色定，那麼未來的快樂就不能確定，所以說是不退轉。現在解釋，退轉是順從煩惱的，所以不能稱之為利益。問：禪定為什麼這樣說？無色界既然沒有處所，如何具備財寶呢？三藏說：『不僅僅有財寶，還有衣服等等。』詳細的可以參考經文。第五個解釋畢竟和不畢竟，先簡略解釋，然後重新辨析。異生世間的清凈因果，指的是人天道的因果。如果各種煩惱全部永遠斷除，乃至稱為畢竟自利利他。窺基法師說：『比如無學（阿羅漢）的身上，因為無漏的八正道的力量，增上緣生起有漏的善法，這叫做畢竟。』因為只有這樣才能達到最終的果位。下面解釋完畢后勸勉修學。說到過去未來所有一切已經學習和將要學習的自利利他，也只有如此這十種等等。上面是就現在菩薩所修的十種行為來說的。從這裡開始，又以過去一切已經學習的菩薩和未來一切將要學習的菩薩為例，他們也都有如此這十種行為。 真實義品 依據文字說明。比如三性（遍計所執性、依他起性、圓成實性）。遍計所執的法，本來就沒有實體。依他起性和圓成實性，從二諦（世俗諦和勝義諦）的角度來說是存在的。現在說有即是有，無即是無，這才是符合真實。也可以說真實就是二諦。二諦的道理不顛倒，所以稱為真實。如果勝義諦的道理不變異，所以稱為真實義，那麼這個境界就是二諦的道理，作為智慧的境界，這就是真實義。在這一品中，廣泛闡明二諦的真實境界和智慧，所以叫做真實義品。為什麼在自他利之後說明真實品呢？因為之前的因和種姓，才能發起菩提心。因為發起菩提心，才能開始修行。修行成就后才能轉而證悟真理，所以自他利之後才說明真實。或者修行

【English Translation】 English version Rebirth in the desire realm or birth (referring to sentient beings' reincarnation in the desire realm). After death, one obtains one's own wealth and treasures again in the desire realm. Moreover, while enduring sorrow and suffering now, one cultivates good causes, so in future lives one can obtain good results. Therefore, it is said that in other lives, one can benefit both oneself and others. The third time, there are two sentences explaining that all Bodhisattvas can benefit both themselves and others in the present and future lives. First, in the present, one cultivates together with joy and plants the good causes for obtaining wealth and body in the future. Second, one now obtains non-regressing dhyana (meditative absorption) and formless samadhi (concentration). If one obtains regressing dhyana and formless samadhi, then future happiness cannot be determined, so it is said to be non-regressing. Now explaining, regression is in accordance with afflictions, so it cannot be called benefit. Question: Why is dhyana said like this? Since the formless realm has no place, how can it possess wealth and treasures? The Tripitaka says: 'Not only are there wealth and treasures, but also clothing, etc.' Detailed information can be found in the scriptures. The fifth explanation is about ultimate and non-ultimate, first briefly explaining and then re-analyzing. The pure causes and effects of ordinary beings' world refer to the causes and effects of humans and gods. If all kinds of afflictions are completely and permanently severed, then it is called ultimately benefiting oneself and others. Venerable Kuiji said: 'For example, in the body of a non-learner (Arhat), because of the power of the un-leaked Eightfold Noble Path, the conditioned good dharmas arise from the increased conditions, which is called ultimate.' Because only in this way can one reach the final fruit. After the explanation below, encourage learning and practice. Speaking of all past and future self-benefit and benefiting others that have been learned and will be learned, there are only these ten kinds, etc. The above is about the ten kinds of practices cultivated by Bodhisattvas now. From here on, taking all past Bodhisattvas who have learned and all future Bodhisattvas who will learn as examples, they all have these ten kinds of practices. The Chapter on True Meaning According to the text's explanation. For example, the three natures (Parikalpita, Paratantra, and Parinispanna). The dharmas of Parikalpita (the completely imputed nature) originally have no substance. Paratantra (the dependent nature) and Parinispanna (the perfectly accomplished nature) are said to exist from the perspective of the two truths (conventional truth and ultimate truth). Now saying that existence is existence and non-existence is non-existence, this is in accordance with the truth. It can also be said that truth is the two truths. The principle of the two truths is not inverted, so it is called truth. If the principle of ultimate truth does not change, so it is called the true meaning, then this realm is the principle of the two truths, as the realm of wisdom, this is the true meaning. In this chapter, the true realm and wisdom of the two truths are widely explained, so it is called the Chapter on True Meaning. Why is the chapter on truth explained after self-benefit and benefiting others? Because the previous causes and lineage can initiate Bodhicitta (the mind of enlightenment). Because Bodhicitta is initiated, one can begin to practice. After practice is accomplished, one can turn to realize the truth, so truth is explained after self-benefit and benefiting others. Or practice

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法相對以釋。前品就行明法。行不孤起必依理。故自他利后辨真實義。諸經品次第大文同此。如涅槃初明慈悲不殺等行后明四諦如來性等。約理而言。如是等經例非一。故前品后明真實義。然抉擇云。複次若欲了知真實義。當先了知略有五事。又云。若欲了知真實義者。於三自性復應修觀。故五法三性於此可審。文中初云一依如所有性二依盡所有性者。文處不同。如前已解。此中辨體有其七門。一依二諦出體。如所有性以勝義諦為體。盡所有性以世俗諦為體。二約四真實出體。如所有性以後二真實為體。盡所有性以前二真實為體。三以三性為體。如所有性以圓成實為體。后盡所有性以依他起性為體。遍計所執無體非二所攝。四依五法分別。前性以真如為體。后性以四法為體。五約自唯差別辨。若理若事一切諸法各有自性。名如所有性。一切理事各有差別種種義門名盡所有性。六約二智境分別。如所有性即無分別智緣理之智如諸道理稱實性而觀。盡所有性即后得智緣事如境盡境界性而能觀之。此解大分以理事智別。七約世間出世間后智以辨。謂觀四諦十六諦三空門等觀智名如所有性。八觀心雖后得智仍出世后得緣相見道有性真如。故名如所有性。若后得智緣有常無常有漏無漏等事差別門不作相見道真如解之世間智名盡所

【現代漢語翻譯】 現代漢語譯本 用『法』來相對解釋。前一品通過修行來闡明『法』。修行不會孤立產生，必定依賴於理。因此，在自利利他之後辨別真實義。各部經的品次和大的文義都與此相同。例如，《涅槃經》先闡明慈悲不殺等修行，然後闡明四諦、如來性等。從理上來說，像這樣的經文例子不止一個。所以前一品之後闡明真實義。然而，《抉擇分》中說：『其次，如果想要了解真實義，應當先了解略有的五事。』又說：『如果想要了解真實義，對於三自性還應當修習觀。』所以五法三性在這裡可以審察。文中開始說『一、依如所有性，二、依盡所有性』，文句出現的地方不同，如前面已經解釋。這裡辨別本體有七個方面：一、依據二諦來闡述本體。如所有性以勝義諦（Ultimate Truth）為本體，盡所有性以世俗諦（Conventional Truth）為本體。二、依據四真實來闡述本體。如所有性以後二真實為本體，盡所有性以前二真實為本體。三、以三性為本體。如所有性以圓成實性（Perfected Nature）為本體，盡所有性以依他起性（Dependent Nature）為本體，遍計所執性（Imagined Nature）沒有本體，不屬於前兩者。四、依據五法來分別。前一種性質以真如（Suchness）為本體，后一種性質以四法為本體。五、從自性和唯識的差別來辨別。無論是理還是事，一切諸法各有自性，名為如所有性。一切理和事各有差別，種種義理門類，名為盡所有性。六、從二智的境界來分別。如所有性即無分別智（Non-discriminating Wisdom），緣理之智，如諸道理，稱合實性而觀察。盡所有性即后得智（Acquired Wisdom），緣事，如境界窮盡境界的性質而能觀察。這種解釋大致以理事和智慧來區分。七、從世間和出世間的后得智來辨別。所謂觀察四諦、十六諦、三空門等的觀智，名為如所有性。八、觀察心，雖然是后得智，仍然是出世間的后得智，緣相見道，有性真如。所以名為如所有性。如果后得智緣有常、無常、有漏、無漏等事物的差別門，不作為相見道的真如來理解，那麼這種世間智名為盡所有性。

【English Translation】 English version 『Dharma』 is explained relatively. The previous chapter clarifies 『Dharma』 through practice. Practice does not arise in isolation; it must rely on principle. Therefore, after benefiting oneself and others, the true meaning is discerned. The order of chapters and the major meanings of various sutras are the same as this. For example, the Nirvana Sutra first elucidates practices such as compassion and non-killing, and then elucidates the Four Noble Truths, the Buddha-nature, etc. From the perspective of principle, there are more than one example of such sutras. Therefore, the true meaning is elucidated after the previous chapter. However, the Viniścaya says: 『Furthermore, if you want to understand the true meaning, you should first understand the five things that are briefly present.』 It also says: 『If you want to understand the true meaning, you should also cultivate contemplation on the three natures.』 Therefore, the Five Dharmas and Three Natures can be examined here. The text begins by saying 『First, based on Suchness (as it is), second, based on All-that-exists,』 the places where the sentences appear are different, as explained earlier. Here, there are seven aspects to distinguish the essence: First, the essence is explained based on the Two Truths. Suchness (as it is) takes the Ultimate Truth (Paramārtha-satya) as its essence, and All-that-exists takes the Conventional Truth (Saṃvṛti-satya) as its essence. Second, the essence is explained based on the Four Realities. Suchness (as it is) takes the latter two realities as its essence, and All-that-exists takes the former two realities as its essence. Third, the essence is based on the Three Natures (Trisvabhāva). Suchness (as it is) takes the Perfected Nature (Pariniṣpanna-svabhāva) as its essence, All-that-exists takes the Dependent Nature (Paratantra-svabhāva) as its essence, and the Imagined Nature (Parikalpita-svabhāva) has no essence and does not belong to the former two. Fourth, it is distinguished based on the Five Dharmas. The former nature takes Suchness (Tathātā) as its essence, and the latter nature takes the Four Dharmas as its essence. Fifth, it is distinguished from the difference between self-nature and mere consciousness. Whether it is principle or matter, all dharmas have their own self-nature, which is called Suchness (as it is). All principles and matters have differences, and various categories of meanings are called All-that-exists. Sixth, it is distinguished from the realm of the Two Wisdoms. Suchness (as it is) is Non-discriminating Wisdom (Nirvikalpa-jñāna), the wisdom that is related to principle, such as all principles, observing in accordance with the true nature. All-that-exists is Acquired Wisdom (Pṛṣṭhalabdha-jñāna), which is related to matter, such as the nature of the realm that exhausts the realm and can observe. This explanation is roughly distinguished by principle, matter, and wisdom. Seventh, it is distinguished from the Acquired Wisdom of the mundane and supramundane. The contemplation wisdom of observing the Four Noble Truths (catvāri āryasatyāni), the Sixteen Truths, the Three Doors of Emptiness, etc., is called Suchness (as it is). Eighth, observing the mind, although it is Acquired Wisdom, it is still supramundane Acquired Wisdom, related to the aspect of the Path of Seeing, having the nature of Suchness. Therefore, it is called Suchness (as it is). If Acquired Wisdom is related to the differences between things such as permanence, impermanence, defilement, non-defilement, etc., and is not understood as the Suchness of the Path of Seeing, then this mundane wisdom is called All-that-exists.

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有性。約此即后得智分為二智。謂世間后得出世后得。解。測云。何故說此二者。解云。無除二種愚故。謂真實義愚及世俗愚。又為顯二智故。謂勝義世俗二智故。或可欲顯自利利他二門故。約二諦門以釋文者。諸法真實性者即是二空所顯真如。即是諸法本性。故云如所有性。諸法真實性也。后辨四真實中開為二。后二障凈智所行真實是。言盡所有性諸法一切性者。即是因緣所生世諦事法。其後四中開為前二。即世間道理極成真實也。就第二廣辨四種真實文相有三。初列四名。第二廣辨四相。第三品末結四真實成其三品。景雲。此四真實若出體性。前二真實即用世間若心境為其自體。后二真實即用出世理智為體。故下抉擇七十三云。前二真實即用五法相名分別為體。后二真實即用正智如如為體。復此四種前二從義為名。后二能證智稱為名。測云。前二從能緣智為名。后二以境智為名。基云。初謂世間。世俗共許是有。依世俗理此法是有。除所執之法故名世間極成真實。以共許故名為真實。即唯有為有漏法。若無為無漏法是道理所成出世間故。二謂有智者乃至隨觀察行者依止現比至教量等道理所成之義。即通有漏無漏有為無為法。三依論文通二乘加行等智。即別三乘所得三智三智之境涅槃無為四諦等法是煩惱障凈智所行

【現代漢語翻譯】 現代漢語譯本： 有性（指具有佛性）。就此而言，后得智分為兩種智慧，即世間后得和出世后得。解釋：測師說：『為何要說這兩種智慧？』解釋說：『因為要去除兩種愚癡，即對真實義的愚癡和對世俗的愚癡。』又爲了彰顯兩種智慧，即勝義智和世俗智。或者可以是爲了彰顯自利利他兩種法門。從二諦的角度來解釋這段文字，諸法的真實性就是二空所顯現的真如，也就是諸法的本性，所以說是『如所有性』，即諸法的真實性。後面辨析四種真實時，將其分為兩種，后兩種是煩惱障凈智所行之真實。『盡所有性諸法一切性』，指的是因緣所生的世諦事法，在後面的四種真實中，對應於前兩種，即世間道理極成真實。 關於第二部分廣辨四種真實的文句，有三個方面：首先列出四種真實的名稱；第二廣泛辨析四種真實的相狀；第三在品末總結四種真實，構成這三品。景師說：『這四種真實如果從體性上來說，前兩種真實是用世間的心境作為其自體，后兩種真實是用出世的理智作為其體。』所以下面的《抉擇七十三》中說：『前兩種真實是用五法相（名、相、分別、正智、如如）作為其體，后兩種真實是用正智和如如作為其體。』此外，這四種真實，前兩種是從意義上命名的，后兩種是用能證的智慧來命名的。測師說：『前兩種是從能緣的智慧來命名的，后兩種是用境和智來命名的。』基師說：『第一種是世間世俗共同認可的，依據世俗的道理，此法是存在的，去除所執著的法，所以稱為世間極成真實。因為是共同認可的，所以稱為真實，即只有有為有漏法。如果無為無漏法，則是道理所成的出世間法。第二種是有智慧的人乃至隨觀察修行者，依據現量、比量、至教量等道理所成的意義，即通於有漏無漏、有為無為法。第三種依據論文，通於二乘的加行等智，即特別指三乘所得的三智，三智的境界，涅槃無為四諦等法，是煩惱障凈智所行。』

【English Translation】 English version: 'Having nature' (referring to having Buddha-nature). In this context, the wisdom attained after initial enlightenment (后得智, Hòudé Zhì) is divided into two types of wisdom: worldly wisdom attained after enlightenment (世間后得, Shìjiān Hòudé) and transcendental wisdom attained after enlightenment (出世后得, Chūshì Hòudé). Explanation: Master Ce (測師) said, 'Why are these two types of wisdom discussed?' The explanation is, 'Because they eliminate two types of ignorance: ignorance of the true meaning (真實義愚, Zhēnshí Yì Yú) and ignorance of conventional truths (世俗愚, Shìsú Yú).' Furthermore, it is to reveal two types of wisdom: ultimate wisdom (勝義智, Shèngyì Zhì) and conventional wisdom (世俗智, Shìsú Zhì). Alternatively, it may be to highlight the two paths of benefiting oneself and benefiting others. Interpreting the text from the perspective of the two truths (二諦, Èr Dì): the true nature of all phenomena (諸法, Zhū Fǎ) is the Suchness (真如, Zhēnrú) revealed by the two emptinesses (二空, Èr Kōng), which is the original nature of all phenomena. Therefore, it is called 'suchness of what exists' (如所有性, Rú Suǒyǒu Xìng), which is the true nature of all phenomena. Later, when distinguishing the four truths (四真實, Sì Zhēnshí), they are divided into two categories. The latter two are the truths practiced by the wisdom that purifies the afflictive obscurations (煩惱障凈智, Fánnǎo Zhàng Jìng Zhì). 'The all-encompassing nature of all phenomena' (盡所有性諸法一切性, Jìn Suǒyǒu Xìng Zhū Fǎ Yīqiè Xìng) refers to the worldly phenomena (世諦事法, Shìdì Shì Fǎ) arising from conditions. In the subsequent four truths, it corresponds to the first two, which are the extremely established truths of worldly reasoning (世間道理極成真實, Shìjiān Dàolǐ Jí Chéng Zhēnshí). Regarding the section that extensively discusses the four truths, there are three aspects: first, listing the names of the four truths; second, extensively analyzing the characteristics of the four truths; and third, summarizing the four truths at the end of the chapter, forming these three sections. Master Jing (景師) said, 'If these four truths are considered from the perspective of their essence, the first two truths use worldly mind and objects as their own essence, while the latter two truths use transcendental reason and wisdom as their essence.' Therefore, it is said in 'Discernment Seventy-Three' below: 'The first two truths use the five dharmas (相, Xiāng), name (名, Míng), discrimination (分別, Fēnbié), correct wisdom (正智, Zhèng Zhì), and Suchness (如如, Rúrú) as their essence, while the latter two truths use correct wisdom and Suchness as their essence.' Furthermore, among these four truths, the first two are named based on their meaning, while the latter two are named based on the wisdom that can realize them. Master Ce said, 'The first two are named based on the wisdom that can cognize them, while the latter two are named based on the object and wisdom.' Master Ji (基師) said, 'The first is what is commonly acknowledged by the world and conventional truths. According to worldly reasoning, this dharma exists, removing the dharma that is clung to, hence it is called the extremely established truth of the world. Because it is commonly acknowledged, it is called truth, which is only conditioned and defiled dharmas. If it is unconditioned and undefiled dharmas, then it is the transcendental dharma established by reasoning. The second is the meaning established by reasoning such as direct perception, inference, and authoritative teachings, relied upon by wise individuals and those who observe and practice. It encompasses both defiled and undefiled, conditioned and unconditioned dharmas. The third, according to the text, encompasses the wisdom of the stage of application of the two vehicles (二乘, Èr Chéng), which specifically refers to the three wisdoms attained by the three vehicles (三乘, Sān Chéng), and the realm of the three wisdoms, such as Nirvana (涅槃, Nièpán), unconditioned, and the Four Noble Truths (四諦, Sìdì), which are practiced by the wisdom that purifies the afflictive obscurations.'

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真實體。唯有漏中加行智。無漏二智及涅槃無為是即真實體。四即無分別后得智。斷所知障所得之二智及因斷所得無為真如是此真實體。即明無漏無為。又后二真實唯取因二障斷所得無為不取智者。即唯無為非通有為。就廣辨中文分為二。初正解釋四種真實。第二隨義分別。前中釋曰即為四段。初明世間極成真實。舊名世間所知真實。謂一切世間于彼彼事隨順假立世俗串習悟入覺慧所見同性等者。景雲。諸佛菩薩於世俗事除智根本起滅因緣非諸異生二乘境界。今但隨順世間有性假立世俗串習之事。而共同見故云世間極成真實。問曰。諸佛菩薩若同世間想自分別共所成立悟入覺慧所見同性名為世間極成真實者。一切世間若緣四大及與五塵。若緣瓶衣苦樂受等。皆悉執實。諸佛菩薩緣四大等。若同執實便成顛倒。則非真實。若世間執實。諸佛菩薩不執實者。所立既異。即非極成。云何稱世間極成真實義耶。解云。不據同執名為極成。據所執緣境假說名字。不違于彼故說極成。如世間人說地堅性乃至說動我性。我亦同說。如說色等可見聞。我亦同。如說衣食車乘乃至田園廣莊苦樂等受世所受用。我亦說之。如是等事不違眾生同說有名為極成。而佛菩薩了知而所說法性幻化非決定有。故經云。說言世間有。我亦說有。世間說無

【現代漢語翻譯】 現代漢語譯本 真實體。唯有漏中加行智（在有漏狀態下通過修行獲得的智慧）。無漏二智（無漏的兩種智慧，即根本智和后得智）及涅槃無為（涅槃的無為狀態）是即真實體。四即無分別后得智（在無分別智之後獲得的智慧）。斷所知障（斷除對真理的認知障礙）所得之二智（兩種智慧，即根本智和后得智）及因斷所得無為真如（通過斷除煩惱和所知二障而獲得的無為真如）是此真實體。即明無漏無為。又后二真實唯取因二障斷所得無為不取智者。即唯無為非通有為。就廣辨中文分為二。初正解釋四種真實。第二隨義分別。前中釋曰即為四段。初明世間極成真實（世間普遍認可的真實）。舊名世間所知真實。謂一切世間于彼彼事隨順假立世俗串習悟入覺慧所見同性等者。景雲。諸佛菩薩於世俗事除智根本起滅因緣非諸異生二乘境界。今但隨順世間有性假立世俗串習之事。而共同見故云世間極成真實。問曰。諸佛菩薩若同世間想自分別共所成立悟入覺慧所見同性名為世間極成真實者。一切世間若緣四大（地、水、火、風）及與五塵（色、聲、香、味、觸）。若緣瓶衣苦樂受等。皆悉執實。諸佛菩薩緣四大等。若同執實便成顛倒。則非真實。若世間執實。諸佛菩薩不執實者。所立既異。即非極成。云何稱世間極成真實義耶。解云。不據同執名為極成。據所執緣境假說名字。不違于彼故說極成。如世間人說地堅性乃至說動我性。我亦同說。如說色等可見聞。我亦同。如說衣食車乘乃至田園廣莊苦樂等受世所受用。我亦說之。如是等事不違眾生同說有名為極成。而佛菩薩了知而所說法性幻化非決定有。故經云。說言世間有。我亦說有。世間說無

【English Translation】 English version The true entity. Only the Adhicitta-yoga-jnana (wisdom of applying effort in the realm of desire) in the realm of defilements. The two undefiled wisdoms (fundamental wisdom and subsequent wisdom) and Nirvana as unconditioned are the true entity. The fourth is the subsequent wisdom without discrimination. The two wisdoms obtained by severing the obstacle of knowable objects (jnana-avarana) and the unconditioned Suchness (tathata) obtained through severance are this true entity. This clarifies the undefiled and unconditioned. Furthermore, the latter two truths only take the unconditioned obtained from severing the two obstacles (klesha-avarana and jnana-avarana) as the cause, and do not take the wisdom. That is, only the unconditioned, not the conditioned. The extensive explanation in the text is divided into two parts. The first is the correct explanation of the four truths. The second is the explanation according to the meaning. The explanation in the previous section is divided into four parts. The first clarifies the worldly established truth (lokasamvrti-satya). Formerly known as the worldly known truth. This refers to all worldly beings who, in various matters, follow the provisional establishment of worldly habitual understanding, entering into the same nature seen by awakened wisdom, and so on. Jingyun says: 'The Buddhas and Bodhisattvas, in worldly matters, except for the causes and conditions of the arising and ceasing of the root of wisdom, are not the realm of ordinary beings and those of the two vehicles (shravakas and pratyekabuddhas).' Now, they merely follow the worldly existence and provisionally establish worldly habitual matters, and see them together, hence it is called the worldly established truth. Question: If the Buddhas and Bodhisattvas, like the world, think, discriminate, and jointly establish the same nature seen by awakened wisdom, which is called the worldly established truth, then all worldly beings, if they are related to the four great elements (earth, water, fire, and wind) and the five sense objects (rupa, shabda, gandha, rasa, and sparsha), or if they are related to pots, clothes, suffering, pleasure, and so on, all cling to them as real. If the Buddhas and Bodhisattvas are related to the four great elements and cling to them as real, then it becomes inverted and is not true. If the world clings to them as real, and the Buddhas and Bodhisattvas do not cling to them as real, then what is established is different and is not established. How can it be called the meaning of the worldly established truth? Answer: It is not based on the same clinging that it is called established. It is based on the object of clinging and provisionally gives a name. It does not contradict them, hence it is called established. For example, worldly people say that the nature of earth is solid, and even say that the self is moving. I also say the same. For example, I also say that forms are visible and audible. I also say the same about clothing, food, vehicles, and even fields, gardens, broad estates, suffering, pleasure, and other experiences that the world uses. Such things do not contradict the common saying of beings and are called established. However, the Buddhas and Bodhisattvas know that the nature of things is illusory and not definitely existent. Therefore, the sutra says: 'If it is said that the world exists, I also say it exists. If the world says it does not exist'

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。我亦說無。不與物諍。我說有無。眾生違故與我諍。是故四真實中前二真實望佛菩薩所知境邊。即五法中名相分別三法所攝。若取世間橫執所依本質及以影像相亦三法攝。基云。此意明。一切世間人于眾事中隨眾生所起言說意解所證之事眾共成者。是此真實體故。謂地唯是地等者是。此唯是此乃至非不如是。謂此地唯是地。水唯是水。不是火風等。起決定解世間共許故。無始傳來非今卒慮。此等真實體。第二真實中景雲。言謂諸智者有道理義諸聰睿者等者。此舉能立極成道理之人。要是有智方能隨樂依於三量成立道理比敵論人。住尋伺地者。此簡第二靜慮已上諸天不能立理破敵。以離尋伺故。尋伺是假。若思若慧為體。若據假用唯在下地。若據思慧通在九地。居異生位者。異生恃我欲匡辨等立理摧敵。聖人悟理心樂寂靜不好此事。言依止現比乃至所知事等者。欲立道理必依三量善能思擇方可成立。泰云。謂諸智者有道理義者。謂有諸智者所共立有道理義。如聲有無常道理義也。諸聰睿者達理也。諸黠慧者知事也。能尋伺者。前達理知事皆通尋伺。謂初尋后伺也。住尋伺地者簡異定止。尋伺位也。以上根本定無尋伺故。具自辨才者。自有尋但信他言成立道理。自無辨能建立義。亦非極成也。居異生位者。簡后煩惱所起

【現代漢語翻譯】 現代漢語譯本 我也說『無』，不與事物爭辯。我說『有』或『無』，眾生因為違揹我的說法而與我爭辯。因此，四種真實中的前兩種真實，是針對佛菩薩所知的境界而言的，即五法中的名、相、分別這三種法所包含的。如果取世間人橫加執著的所依本質以及影像，也屬於這三種法所包含的。窺基法師說：『這個意思是說，一切世間人在各種事情中，隨著眾生所產生的言語、意念、理解所證得的事情，是大家共同認可的，這就是這種真實的本體。』所謂『地只是地』等等，就是指『這只是這個』，乃至『不是不如是』。意思是說，這地只是地，水只是水，不是火或風等等。產生決定的理解，是世間共同認可的，從無始以來就是這樣，不是現在突然考慮出來的。這些就是真實的本體。 第二種真實中，景法師說：『所謂智者有道理的意義，聰睿者等等』，這是舉出能夠建立極成道理的人。必須是有智慧的人，才能隨心所欲地依靠三種量成立道理，與論敵辯論。『住在尋伺地者』，這是簡別第二禪以上的諸天，他們不能立理破敵，因為離開了尋伺的緣故。尋伺是假，以思或慧為本體。如果從假的作用來說，只在下地；如果從思慧的本體來說，則通於九地。『居住在異生位者』，異生憑藉自己的想法，想要匡正辯論等等，來立理摧毀論敵。聖人領悟真理，內心喜歡寂靜，不喜歡做這些事情。所謂『依靠現量、比量乃至所知事等等』，想要建立道理，必須依靠三種量，善於思考選擇，才能成立。泰法師說：『所謂智者有道理的意義』，是指有智慧的人共同建立的有道理的意義，比如聲音有無常的道理。『聰睿者』是通達道理。『黠慧者』是知道事情。『能夠尋伺者』，前面說的通達道理、知道事情，都通於尋伺，所謂先尋后伺。『住在尋伺地者』，是簡別異於禪定止息，處於尋伺的階段。因為以上的根本定沒有尋伺。『具備自我辨別才能者』，自己有尋伺，但相信別人的話來成立道理，自己沒有辨別能力來建立意義，也不是極成。『居住在異生位者』，是簡別後來的煩惱所產生的。

【English Translation】 English version I also speak of 'non-being,' not contending with things. I speak of 'being' or 'non-being,' and sentient beings contend with me because they contradict my words. Therefore, the first two truths among the four truths are directed towards the realm known by Buddhas and Bodhisattvas, which is encompassed by the three dharmas of name (nama), form (rupa), and discrimination (vikalpa) among the five dharmas. If one takes the essence and images upon which worldly people stubbornly cling, these are also included in these three dharmas. Kuiji (a famous buddhist commentator) said: 'This means that in all matters, worldly people, according to the speech, thoughts, and understanding that arise in sentient beings, the matters that are attested to are commonly acknowledged, and this is the substance of this truth.' The so-called 'earth is only earth,' etc., refers to 'this is only this,' and even 'not other than this.' It means that this earth is only earth, water is only water, not fire or wind, etc. Generating a definitive understanding is commonly acknowledged by the world, and it has been so since beginningless time, not something suddenly considered now. These are the substances of truth. In the second truth, Jing (another buddhist commentator) said: 'The so-called wise ones have reasoned meanings, intelligent ones, etc.,' this cites those who can establish extremely accomplished reasoning. One must be wise to willingly rely on the three means of valid cognition (pramana) to establish reasoning and debate with opponents. 'Those who dwell in the stage of investigation and analysis (vitarka-vicara)' distinguishes those heavens above the second dhyana (meditative absorption), as they cannot establish reasoning and refute opponents because they are separated from investigation and analysis. Investigation and analysis are provisional, with thought (citta) or wisdom (prajna) as their substance. If based on provisional function, it is only in the lower realms; if based on the substance of thought and wisdom, it pervades the nine realms. 'Those who reside in the position of ordinary beings (prthag-jana)' ordinary beings rely on their own ideas, wanting to rectify debates, etc., to establish reasoning and destroy opponents. Sages realize the truth, their minds delight in tranquility, and they do not like to do these things. The so-called 'relying on direct perception (pratyaksa), inference (anumana), and even knowable things (jneya),' to establish reasoning, one must rely on the three means of valid cognition, be skilled in thinking and selecting, in order to establish it. Tai (another buddhist commentator) said: 'The so-called wise ones have reasoned meanings,' refers to the reasoned meanings that wise ones commonly establish, such as the reasoning that sound is impermanent. 'Intelligent ones' are those who understand the truth. 'Clever ones' are those who know things. 'Those who can investigate and analyze,' the aforementioned understanding of truth and knowing of things both pervade investigation and analysis, the so-called first investigating and then analyzing. 'Those who dwell in the stage of investigation and analysis' distinguishes it from the cessation of meditation, being in the stage of investigation and analysis. Because the fundamental samadhi (meditative concentration) above this does not have investigation and analysis. 'Those who possess self-discriminating talent,' they themselves have investigation but believe the words of others to establish reasoning, they do not have the ability to discriminate to establish meaning, and it is not extremely accomplished. 'Those who reside in the position of ordinary beings' distinguishes it from the afflictions that arise later.

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障諍智所行真實也。隨觀察行者。自有異生不能思量觀察。亦不能成立道理也。依止現比等者。雖能觀察亦不可依。要依止三量極成簡擇所成道理。決定智所行所知事等者。雖依三量若未定者亦不可依。故言決定智所行。是理所知事由三量說成立道理。自所建立為他說。故名所施設。是名道理所成真實。基云。言能尋伺者能伺察者住尋伺地者下。謂如欲界人一時不起尋伺。若人有起此尋伺名能尋伺者等。若以欲界對色界名住尋伺者。又說。能尋伺者明正起尋伺時人。住尋伺地謂成就尋伺人。居異生位者。謂聖人住無漏故不樂散亂多論義等。異生具散亂故多樂論義。故唯據住異生者。又聖人雖有見諦有比現聖言量等少分而有已證得故。凡夫一向未證得多生比智故。多理極成中明凡夫比量道理極成於法。第三真實中景雲。言謂一切聲聞獨覺者。明證真實人。若無漏者無漏真現觀也。若能引無漏智者。謂現觀前近方便道有相見道。若無漏后得世間智者。現觀后得。亦名相見道。言所行境界是所行真實者。前後相見道行四諦境。若無相見道即行人空顯真如。即四諦如平等之理。由緣此為境至無障礙住者。二乘之人由煩惱障盡更不受生無障礙住。即是攝論二乘但除煩惱障故得解脫身。未除智障故不能得如來法身。法身即是法空所

顯真如。下重釋云即于如是四種諦義極善思擇者。加行智中觀四聖諦名相見道。言證入現觀者。無相見道。入現觀已如實智生者。無分別智生。亦也且可入現觀已如實智生者出觀后智相見道生。毗曇但明相見道。成實論但明無相見道。大乘具論二種。又大乘中無相見道即現二空所顯真如。不同成實唯現於空。故彼論說。有其三心。謂假名心實法心及與空心。空心為究竟故。言此諦聲聞獨覺能觀唯有諸蘊可得者。是相見道。除諸蘊外我不可得者。是無相見道。亦可此二並相見道。以別觀苦諦為無我。言數習緣生諸行生滅相應慧者。此集諦觀。修習異蘊補特伽羅無性見故者。此據滅道二諦觀也。以大乘說。滅道諦下皆有薩伽耶見。十六行外別以有漏無我行觀于滅道以為無我。不爾還就集諦苦諦消此兩句。發生如是聖諦現觀者。相見道。基云。言若能引無漏智者。非有漏加行智。云何是煩惱障凈智所行真實不緣無為涅槃耶。義曰。論云不正是緣涅槃智。此能引無漏智緣涅槃。亦說。此加行為此中收。論云數習異熟蘊補特伽羅無性見故者。即數習離蘊外無我見也。測云。若無漏智者。是見修無學智。若能引無漏智者。是七方便智。若無漏后得智者。由無漏觀所引后得智。謂三心見道十六心見道等。若依對法有三重見道。一無相

【現代漢語翻譯】 現代漢語譯本：顯現真如（Tathata）。下面進一步解釋說，就是在如是的四種諦義上極其善於思考選擇的人。在加行智（preparatory wisdom）中，觀察四聖諦（Four Noble Truths）的名相，這是相見道（stage of conceptual insight）。說到『證入現觀』，指的是無相見道（stage of non-conceptual insight）。『入現觀后如實智生』，指的是無分別智（non-discriminating wisdom）生起。也可以說，入現觀后如實智生，指的是出觀后的智，也就是相見道生起。《毗曇》（Abhidharma）只說明相見道，《成實論》（Satyasiddhi Shastra）只說明無相見道，大乘（Mahayana）則兩者都論述。而且大乘中，無相見道即是顯現二空（two emptinesses）所顯的真如，不同於《成實論》只顯現空。所以該論說，有三種心，即假名心、實法心以及空心，以空心為究竟。說到『此諦聲聞（Sravaka）獨覺（Pratyekabuddha）能觀唯有諸蘊（Skandhas）可得』，這是相見道。『除諸蘊外我（Atman）不可得』，這是無相見道。也可以說這兩者都是相見道，因為分別觀察苦諦（Dukkha Satya）為無我（Anatta）。說到『數習緣生諸行生滅相應慧』，這是集諦觀（Samudaya Satya）。『修習異蘊補特伽羅（Pudgala）無性見故』，這是根據滅諦（Nirodha Satya）和道諦（Magga Satya）的觀察來說的。因為大乘說，滅道二諦下都有薩伽耶見（Satkayadristi）。在十六行觀（sixteen aspects of the Four Noble Truths）之外，另外以有漏無我行（conditioned non-self aspect）來觀察滅道，以此作為無我。否則，就用集諦和苦諦來解釋這兩句話。『發生如是聖諦現觀』，這是相見道。窺基（Kuiji）說：『如果能引生無漏智（unconditioned wisdom），就不是有漏加行智。』『為什麼是煩惱障（Klesavarana）凈智所行的真實，不緣無為涅槃（Nirvana）呢？』義寂（Yiji）解釋說：論中說『不正是緣涅槃智』，這個能引生無漏智的智慧是緣涅槃的，也說這個加行包含在其中。論中說『數習異熟蘊補特伽羅無性見故』，就是數習離蘊外的無我見。窺測（Kuice）說：『如果是無漏智，就是見道、修道、無學道（stages of training）的智慧。如果能引生無漏智，就是七方便智（seven kinds of expedient wisdom）。如果是無漏后得智（wisdom attained after liberation），是由無漏觀所引生的后得智，比如三心見道、十六心見道等。如果依據《對法》（Abhidharma），有三重見道，第一是無相見道。

【English Translation】 English version: Manifesting Suchness (Tathata). The following further explains that it refers to those who are extremely skilled in contemplating and discerning these four Noble Truths. In the preparatory wisdom (preparatory wisdom), observing the names and characteristics of the Four Noble Truths (Four Noble Truths) is the stage of conceptual insight (stage of conceptual insight). When it says 'entering direct perception', it refers to the stage of non-conceptual insight (stage of non-conceptual insight). 'After entering direct perception, genuine wisdom arises' refers to the arising of non-discriminating wisdom (non-discriminating wisdom). It can also be said that 'after entering direct perception, genuine wisdom arises' refers to the wisdom after emerging from contemplation, which is the stage of conceptual insight arising. The Abhidharma (Abhidharma) only explains the stage of conceptual insight, the Satyasiddhi Shastra (Satyasiddhi Shastra) only explains the stage of non-conceptual insight, while the Mahayana (Mahayana) discusses both. Moreover, in Mahayana, the stage of non-conceptual insight is the Suchness manifested by the two emptinesses (two emptinesses), which is different from the Satyasiddhi Shastra that only manifests emptiness. Therefore, that treatise says that there are three minds, namely the mind of provisional name, the mind of real dharma, and the mind of emptiness, with the mind of emptiness being the ultimate. When it says 'this truth, Sravakas (Sravaka) and Pratyekabuddhas (Pratyekabuddha) can only observe that the aggregates (Skandhas) are attainable', this is the stage of conceptual insight. 'Apart from the aggregates, the self (Atman) is unattainable', this is the stage of non-conceptual insight. It can also be said that both of these are the stage of conceptual insight, because they separately observe the Truth of Suffering (Dukkha Satya) as non-self (Anatta). When it says 'repeatedly practicing the wisdom corresponding to the arising and ceasing of conditioned phenomena', this is the contemplation of the Truth of Accumulation (Samudaya Satya). 'Because of practicing the view of the non-self nature of the person (Pudgala) apart from the aggregates', this is based on the observation of the Truth of Cessation (Nirodha Satya) and the Truth of the Path (Magga Satya). Because the Mahayana says that under the two Truths of Cessation and Path, there is the view of a real self (Satkayadristi). Apart from the sixteen aspects (sixteen aspects of the Four Noble Truths), the Truths of Cessation and Path are observed with the conditioned non-self aspect (conditioned non-self aspect) as non-self. Otherwise, these two sentences are explained using the Truth of Accumulation and the Truth of Suffering. 'The arising of such direct perception of the Noble Truths' is the stage of conceptual insight. Kuiji (Kuiji) said: 'If it can give rise to unconditioned wisdom (unconditioned wisdom), it is not conditioned preparatory wisdom.' 'Why is it the reality practiced by the pure wisdom of the afflictive obscurations (Klesavarana), not related to unconditioned Nirvana (Nirvana)?' Yiji (Yiji) explained: The treatise says 'not exactly the wisdom related to Nirvana', this wisdom that can give rise to unconditioned wisdom is related to Nirvana, and it is also said that this preparatory practice is included in it. The treatise says 'because of repeatedly practicing the view of the non-self nature of the person apart from the aggregates', that is, repeatedly practicing the view of non-self apart from the aggregates. Kuice (Kuice) said: 'If it is unconditioned wisdom, it is the wisdom of the stages of seeing, cultivation, and no more learning (stages of training). If it can give rise to unconditioned wisdom, it is the seven kinds of expedient wisdom (seven kinds of expedient wisdom). If it is the wisdom attained after liberation (wisdom attained after liberation), it is the wisdom attained after liberation that is given rise to by unconditioned contemplation, such as the stage of conceptual insight with three minds, the stage of conceptual insight with sixteen minds, etc. If based on the Abhidharma (Abhidharma), there are three stages of conceptual insight, the first is the stage of non-conceptual insight.

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見道。二三心見道。三十六見道。就此中無相見道若約二乘此觀人空真如。若約菩薩雙觀人法二空真如。三心見道說不同。一云。約無相觀義必具真見。后十六心是相見道。若依此說。於三中二乘見道唯有二心無第二法假緣智。前一無間道后一是解脫道。菩薩具三心。初一人空無礙道第二法空無礙道。第三人法二空解脫道。一云。人法二執見道所斷皆有兩品。謂粗細。初之一心斷人執粗品。第二一心斷法執粗品。第三一心雙斷人法二執細品。一云是后得智。就中義說。一云。三心是菩薩見道。十六心是二乘見道。一云。二乘菩薩皆有三心及十六心。雖有兩釋后說為勝。所以知者。瑜伽云由此三心生十六心。故知一人具作三心及十六心觀。就十六心中法智類智兩處不同。若依對法。觀三界四諦真如理名為法智。即觀前智名為類。若依瑜伽。一云。相同薩婆多等。緣欲界四諦名為法忍法智。緣上四諦名為類忍類智。一處云何同對法。勘間何故兩論不同。三藏解云。入道之人有其二種。或有依對法所說十六心入見道者。或有依瑜伽十六心入見道者。就實為論具有二種。瑜伽對法各據一邊。故不相違。又解。總約諸心心所辨見相有無合有七釋。一云。一切心心所皆有相見。二云皆無。如安慧等。三云。無分別智二分俱無。余心

【現代漢語翻譯】 現代漢語譯本 見道。二三心見道（指兩種或三種心念狀態下證悟真理）。三十六見道（指三十六種心念狀態下證悟真理）。就此中無相見道（指不執著于外在表象的證悟）而言，若從二乘（聲聞乘和緣覺乘）的角度來看，這是觀人空真如（觀察到個體自身是空性的真如）。若從菩薩的角度來看，這是同時觀人法二空真如（同時觀察到個體自身和一切事物都是空性的真如）。 三心見道（指三種心念狀態下證悟真理）的說法各不相同。一種說法是，從無相觀的角度來看，必然具備真見（真實的見解）。之後的十六心是相見道（執著于外在表象的證悟）。如果按照這種說法，在三種心念狀態中，二乘的見道只有二心，沒有第二法假緣智（沒有通過虛假因緣而產生的智慧）。前一個心是無間道（沒有間隔的道路），后一個是解脫道（通往解脫的道路）。菩薩具備三心。第一個是人空無礙道（個體自身空性的無礙道路），第二個是法空無礙道（一切事物空性的無礙道路），第三個人法二空解脫道（個體自身和一切事物空性的解脫道路）。 另一種說法是，人法二執（對個體自身和一切事物的兩種執著）在見道時所斷除的都有兩品，即粗品和細品。第一個心念斷除人執的粗品，第二個心念斷除法執的粗品，第三個心念同時斷除人法二執的細品。還有一種說法是后得智（證悟之後獲得的智慧）。 就中義（中觀的意義）而言，一種說法是，三心是菩薩的見道，十六心是二乘的見道。另一種說法是，二乘和菩薩都有三心和十六心。雖然有兩種解釋，但后一種說法更為殊勝。之所以知道這一點，是因為《瑜伽師地論》中說，由此三心產生十六心。因此可知，一個人可以同時進行三心和十六心的觀修。 就十六心中法智（對法的智慧）和類智（對類的智慧）而言，兩處不同。如果按照《阿毗達磨》，觀察三界四諦真如理（觀察欲界、色界、無色界四聖諦的真如理）稱為法智，即觀察之前的智慧稱為類智。如果按照《瑜伽師地論》，一種說法是，與薩婆多（一切有部）等相同，緣欲界四諦（以欲界的四聖諦為對像）稱為法忍（對法的忍可）和法智，緣上四諦（以上界的四聖諦為對像）稱為類忍（對類的忍可）和類智。 一處云何同對法（一處如何與《阿毗達磨》相同）？勘間何故兩論不同（為什麼兩種論典不同）？三藏（精通經律論三藏的法師）解釋說，進入見道的人有兩種，或者有人依據《阿毗達磨》所說的十六心進入見道，或者有人依據《瑜伽師地論》的十六心進入見道。就實際情況而言，這兩種情況都存在。《瑜伽師地論》和《阿毗達磨》各據一邊，因此並不矛盾。 又一種解釋是，總的來說，從諸心心所（各種心念和心理活動）辨別見相（能見之相）的有無，共有七種解釋。一種說法是，一切心心所都有相見（能見之相和所見之相）。另一種說法是，一切心心所都沒有相見，如安慧（一位論師）等。第三種說法是，無分別智（沒有分別的智慧）的二分（能見和所見）都沒有，其餘的心...

【English Translation】 English version The Path of Seeing. Two or three minds see the Path. Thirty-six see the Path. Regarding this formless seeing of the Path, if viewed from the perspective of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), this is observing the true suchness of the emptiness of the person (pudgala-śūnyatā-tathatā). If viewed from the perspective of a Bodhisattva, this is simultaneously observing the true suchness of the emptiness of both person and dharma (pudgala-dharma-śūnyatā-tathatā). The explanations of the three minds seeing the Path differ. One explanation is that, from the perspective of formless observation, it necessarily possesses true seeing (satya-darśana). The subsequent sixteen minds are the seeing of the Path with form (sa-ākāra-darśana). According to this explanation, among the three minds, the Two Vehicles' seeing of the Path only has two minds, without the second dharma of provisional wisdom (upāya-jñāna). The first mind is the immediate path (ānantarya-mārga), and the second is the path of liberation (vimukti-mārga). A Bodhisattva possesses three minds. The first is the unobstructed path of the emptiness of the person (pudgala-śūnyatā-anāvaraṇa-mārga), the second is the unobstructed path of the emptiness of dharma (dharma-śūnyatā-anāvaraṇa-mārga), and the third is the path of liberation of the emptiness of both person and dharma (pudgala-dharma-śūnyatā-vimukti-mārga). Another explanation is that the two attachments to person and dharma (pudgala-dharma-graha) that are severed during the seeing of the Path both have two categories: coarse and subtle. The first mind severs the coarse category of attachment to the person, the second mind severs the coarse category of attachment to dharma, and the third mind simultaneously severs the subtle categories of attachment to both person and dharma. Another explanation is that it is subsequent wisdom (pṛṣṭhalabdha-jñāna). Regarding the meaning of the Middle Way (Madhyamaka), one explanation is that the three minds are the Bodhisattva's seeing of the Path, and the sixteen minds are the Two Vehicles' seeing of the Path. Another explanation is that both the Two Vehicles and Bodhisattvas have three minds and sixteen minds. Although there are two explanations, the latter is considered superior. The reason for knowing this is that the Yogācārabhūmi-śāstra says that these three minds give rise to the sixteen minds. Therefore, it can be known that one person can simultaneously practice the three minds and the sixteen minds. Regarding the dharma-jñāna (wisdom of dharma) and the anvyaya-jñāna (wisdom of categories) within the sixteen minds, they differ in two places. According to the Abhidharma, observing the true suchness of the Four Noble Truths of the Three Realms (kāmadhātu, rūpadhātu, arūpadhātu) is called dharma-jñāna, and observing the previous wisdom is called anvyaya-jñāna. According to the Yogācārabhūmi-śāstra, one explanation is that, similar to the Sarvāstivāda school, taking the Four Noble Truths of the Desire Realm as the object is called dharma-kṣānti (acceptance of dharma) and dharma-jñāna, and taking the Four Noble Truths of the higher realms as the object is called anvyaya-kṣānti (acceptance of categories) and anvyaya-jñāna. How is one place the same as the Abhidharma? Why are the two treatises different? A Tripiṭaka master (one who is versed in the three baskets of scriptures) explains that there are two types of people who enter the Path of Seeing: some enter the Path of Seeing according to the sixteen minds described in the Abhidharma, and some enter the Path of Seeing according to the sixteen minds described in the Yogācārabhūmi-śāstra. In reality, both situations exist. The Yogācārabhūmi-śāstra and the Abhidharma each take one side, so they are not contradictory. Another explanation is that, in general, distinguishing the existence or non-existence of the appearance of seeing (darśana-ākāra) from all minds and mental factors (citta-caitta) has seven explanations in total. One explanation is that all minds and mental factors have both the aspect of seeing and the aspect of being seen (darśana-bhāga and dṛśya-bhāga). Another explanation is that all minds and mental factors do not have the aspect of seeing, such as Ānanda (a commentator). The third explanation is that the non-discriminating wisdom (nirvikalpa-jñāna) does not have the two aspects (of seeing and being seen), while the remaining minds...

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心所俱有。四云。二智俱無見相。余皆具二。其後智如說有義俱無。離二取故。五云。無分別智見有相無。后智二分俱有。即是護法正宗及佛地第三正義。六云。正體二分俱無。后得有見無相。七正後二智皆有見無相。余皆具有。然護法正義但無分別智見有相無。余心心所二分俱有。故瑜伽七十三云。說無相取不取相故。而觀所緣云帶彼相起名所緣者。說帶相言有其二義。一帶影像相故名為帶相。二云挾帶體相故名帶相。無分別智雖無所帶影像相分。然即挾帶真如相起。所以者何。能緣見分不離真如。是內證故。約有一心見及說三心為真見道中。三藏總述二十五釋。謂頓斷十一漸有十四。雖有諸說。護法正宗頓斷一品。第二師說。不有二心。所為正宗事究竟時其相等故總說一心。二心非一名多剎那。或可三加勝進道。故不相違。今解。二十五釋猶未盡理。斷一品中合有漸斷。三師說準前應思。如是總合有二十八釋。然護法宗三心見道。是后得智非正斷障。論云聲聞獨覺能觀唯有諸蘊可得者。謂聲聞獨覺于諸蘊中見人空真如。無性菩薩兩釋不同。一云。二乘但觀六識不觀賴耶。是故諸蘊不攝賴耶。一云。所言二乘不觀賴耶。就別相緣。若就共相無常等觀得緣賴耶。若依后釋通攝賴耶。第四真實中景雲。言謂于所知能礙智

故名所知障者。此釋所知障名。謂事中無知及與法執現行及種皆有勢力。能令身心不得安穩。能礙於智不達所知。名所知障。言從所知障乃至所行真實者。斷所知障得彼二智。二智境界名所知障凈智所行真實。問法執體與事中無智何別。一解。由法執體故。不可前事即名事中無知。二解。法執自是異熟生。顯執法體用。事中無知泛據余心。如不解了威儀工巧。或復不知大地厚薄山量高下大海深淺。皆是事無知。未必堅執有其法執。又后法執若望二乘是無記性。如貪瞋等煩惱起時貪自貪愛。即有法愛了前法。瞋等亦爾。雖同時起即有不善無記性異。若爾善心起時帶法執。善心自行施戒。體性是善。法執執有三事自是無記。有何妨耶。解云。如執人我見時必與無明相應。若有善心有法執。彼法我見必與無明相應。若與無明相應不得是善。問如貪起時即帶無知。貪與無明相應自生不善。無知與無明相應應自是無記。廢善心行施即帶法執。法執與無明俱自是無記。答曰不例貪帶無知即有二種。無明與貪無知各自相應。若善心行施有法執者亦應有二。無明與善心執各自相應。若許善心與無明相應不成善心。若不許善心與無明相應。亦應不許善心法執相應。問若善心無法執者。云何行施見有施受及與財物著三輪耶。解云。行施自是

【現代漢語翻譯】 現代漢語譯本 『故名所知障者』，這是解釋『所知障』（Jnana-avarana，知識上的障礙）的名稱。意思是說，對於事物本身的無知，以及對於法的執著，無論是現行的還是潛在的，都具有力量，能夠使身心不得安穩，能夠阻礙智慧，使之不能通達所知的事物，因此稱為『所知障』。 『言從所知障乃至所行真實者』，意思是說，斷除所知障就能獲得兩種智慧。這兩種智慧的境界，稱為『所知障凈智所行真實』。 問：『法執』（Dharma-graha，對法的執著）的本體與『事中無知』有什麼區別？ 一種解釋是：因為有『法執』的本體，所以不能說之前的事情就是『事中無知』。 另一種解釋是：『法執』本身是異熟生（Vipaka-ja，由業力成熟而生），顯示了執法的本體和作用。而『事中無知』泛指其他的心，比如不瞭解威儀工巧，或者不知道大地的厚薄、山的高度、大海的深淺，這些都是『事無知』，未必是堅決執著于『法執』。 而且，後者的『法執』如果相對於二乘（Sravaka-yana，聲聞乘和Pratyekabuddha-yana，緣覺乘）來說是無記性（Avyakrta，非善非惡），就像貪嗔等煩惱生起時，貪本身貪愛，就有了法愛，瞭解了之前的法，嗔等也是如此。雖然同時生起，但有不善和無記性的不同。 如果這樣，善心生起時帶有法執，善心自行佈施持戒，體性是善，法執執著於三事（施者、受者、施物）本身是無記，有什麼妨礙呢？ 解釋說：就像執著人我見（Atma-drsti，對自我的錯誤見解）時，必定與無明（Avidya，對事物真相的無知）相應。如果有善心有法執，那麼這種法我見必定與無明相應。如果與無明相應，就不能算是善。問：如果像貪生起時就帶有無知，貪與無明相應自然產生不善，無知與無明相應應該自然是無記。廢除善心行施，即使帶有法執，法執與無明一起自然是無記。 回答說：不能像貪帶有無知那樣，認為有兩種情況。無明與貪、無知各自相應。如果善心行施有法執，也應該有兩種情況，無明與善心、執著各自相應。如果允許善心與無明相應，就不能成為善心。如果不允許善心與無明相應，也應該不允許善心與法執相應。 問：如果善心沒有法執，怎麼能行佈施，看到有施者、受者以及財物，執著於三輪（施者、受者、施物）呢？ 解釋說：行施本身是...

【English Translation】 English version 『Therefore, it is called Jnana-avarana (所知障, knowledge obscuration).』 This explains the name 『Jnana-avarana』. It means that ignorance of things themselves, as well as attachment to dharmas (法執, Dharma-graha), whether manifest or latent, have the power to make body and mind uneasy, and can hinder wisdom from penetrating what is to be known, hence it is called 『Jnana-avarana』. 『Speaking of from Jnana-avarana to the reality of what is practiced,』 it means that eliminating Jnana-avarana leads to obtaining two kinds of wisdom. The realm of these two kinds of wisdom is called 『the reality of what is practiced by the pure wisdom of Jnana-avarana』. Question: What is the difference between the nature of 『Dharma-graha』 and 『ignorance in things』? One explanation is: Because there is the nature of 『Dharma-graha』, it cannot be said that the previous matter is 『ignorance in things』. Another explanation is: 『Dharma-graha』 itself is Vipaka-ja (異熟生, result of karma), showing the nature and function of attachment to dharmas. 『Ignorance in things』 generally refers to other minds, such as not understanding etiquette and craftsmanship, or not knowing the thickness of the earth, the height of mountains, and the depth of the sea. These are all 『ignorance in things』, and it is not necessarily a firm attachment to 『Dharma-graha』. Moreover, the latter 『Dharma-graha』 is Avyakrta (無記性, neither good nor bad) in relation to the Sravaka-yana (聲聞乘, Hearer Vehicle) and Pratyekabuddha-yana (緣覺乘, Solitary Realizer Vehicle), just like when afflictions such as greed and anger arise, greed itself is greedy for love, and there is Dharma-love, understanding the previous Dharma, and so on with anger. Although they arise simultaneously, there are differences between unwholesome and neutral. If so, when a wholesome mind arises, it carries Dharma-graha. The wholesome mind itself practices giving and keeping precepts, and its nature is wholesome. Dharma-graha is attached to the three things (giver, receiver, and gift) and is itself neutral. What is the hindrance? The explanation is: Just like when attachment to Atma-drsti (人我見, self-view) arises, it must be associated with Avidya (無明, ignorance). If there is a wholesome mind with Dharma-graha, then this Dharma-self-view must be associated with Avidya. If it is associated with Avidya, it cannot be considered wholesome. Question: If, like when greed arises, it carries ignorance, greed and ignorance are naturally associated to produce unwholesomeness, and ignorance and ignorance should naturally be neutral. Abolishing the practice of giving with a wholesome mind, even if it carries Dharma-graha, Dharma-graha and ignorance together are naturally neutral. The answer is: It cannot be like greed carrying ignorance, thinking that there are two situations. Ignorance and greed, ignorance and ignorance are associated with each other. If a wholesome mind practices giving with Dharma-graha, there should also be two situations, ignorance and the wholesome mind, attachment and attachment are associated with each other. If it is allowed that the wholesome mind is associated with ignorance, it cannot become a wholesome mind. If it is not allowed that the wholesome mind is associated with ignorance, it should also not be allowed that the wholesome mind is associated with Dharma-graha. Question: If the wholesome mind has no Dharma-graha, how can one practice giving, seeing that there is a giver, a receiver, and a gift, and being attached to the three wheels (giver, receiver, and gift)? The explanation is: The practice of giving itself is...

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善心。執著三事復別有異熟生執有三事。以迅速故謂在一心。此復云何乃至所行境界者。此出所知境體也。諸佛菩薩觀法無我為方便故得無分別智及后得智離所知障名為善凈。於一切法離言自性者。即是依他及圓成實。此之二性性離名言。假說自性者即是遍計所執隨其假說計度執有名假說性。若無分別智證真如時。若離言性若假說性同一真如心境。重言平等即是無分別智所行境界。言如是境界至所知邊際等者。此真如理對苦空等為最第一。無有上故稱無上。若見此理證究竟名所知邊際。齊此已外一切智人正勤思釋更無去處皆悉退還不能越度。泰測同述。於一切法乃至平等平等者。西方有二釋。初釋云。真實性離言自性。分別性情所取法。是言說所說自性真實性所離也。假說自性者。依他性是假說自性法也。平等平等者。菩薩證能取空證二性時皆無能取所取。故言平等平等者也。第二難陀釋論云。依他真實皆離分別性故並是離言自性也。于分別性假說自性中說有能取所取。菩薩入法無我時于假說自性中能取所取皆遣。故云平等平等。無分別智所行境界即是真實依他皆是真如也。七真如中依他性亦名真如也。備云。即據真如勝義諦故離言自性。世俗諦故假說自性。此之二境等無差別。即是二種無分別智所行境界。三藏亦同

【現代漢語翻譯】 現代漢語譯本 善心（Śubha-citta）。執著於三種事物，或者說，因為執著而產生不同的異熟果報，執著於三種事物。因為心念迅速，所以說是在同一心中。這是什麼意思呢？乃至所行境界是什麼意思呢？這是指所知境的本體。諸佛菩薩爲了方便觀法無我，證得無分別智和后得智，遠離所知障，這被稱為善凈。對於一切法，離言自性指的是依他起性和圓成實性。這兩種自性都超越了名言。假說自性指的是遍計所執性，隨著假說而產生的計度執著，就有了假說性。當無分別智證悟真如時，無論是離言自性還是假說自性，都與真如心境相同。重複說平等，指的是無分別智所行境界。說到『如是境界至所知邊際』等，指的是真如之理，對於苦空等來說是最第一的。因為沒有更高的，所以稱為無上。如果見到這個道理，證得究竟，就稱為所知邊際。到了這個地步，一切智者再努力思考解釋，也沒有去處了，都會退回，無法超越。泰測也這樣說。 對於一切法乃至平等平等，西方有兩種解釋。第一種解釋說，真實性是離言自性，分別性是情所取法，是言語所說的自性，是真實性所遠離的。假說自性指的是依他起性，是假說自性法。平等平等指的是菩薩證悟能取空性，證悟兩種自性時，都沒有能取和所取，所以說平等平等。 第二種是難陀（Nanda）的解釋，認為依他起性和真實性都遠離分別性，所以都是離言自性。在分別性和假說自性中，說有能取和所取。菩薩進入法無我時，對於假說自性中的能取和所取都捨棄，所以說平等平等。無分別智所行境界就是真實和依他起性，都是真如。七種真如中，依他起性也稱為真如。備云，這是根據真如勝義諦來說的離言自性，根據世俗諦來說的假說自性。這兩種境界沒有差別，就是兩種無分別智所行境界。三藏（Tripiṭaka）也是同樣的觀點。

【English Translation】 English version Śubha-citta (Good Mind). Attachment to three things, or rather, because of attachment, different Vipāka (result of actions) arises, attachment to three things. Because the mind is swift, it is said to be in the same mind. What does this mean? And what does 'the realm of activity' mean? This refers to the essence of the knowable realm. Buddhas and Bodhisattvas, for the sake of the convenience of contemplating the non-self of phenomena, attain Non-Discriminating Wisdom (Nirvikalpa-jñāna) and Subsequent Wisdom (Pṛṣṭhalabdha-jñāna), and are free from the Obstruction of the Knowable (jñeyāvaraṇa), which is called 'good purity'. Regarding all dharmas, 'nature beyond words' refers to the Dependent Nature (paratantra-svabhāva) and the Perfectly Accomplished Nature (pariniṣpanna-svabhāva). These two natures are beyond names and words. 'Imagined nature' refers to the Completely Imagined Nature (parikalpita-svabhāva), and the conceptual grasping that arises with the imagined words is the 'imagined nature'. When Non-Discriminating Wisdom realizes Suchness (Tathatā), whether it is the nature beyond words or the imagined nature, it is the same as the mind-realm of Suchness. Repeating 'equality' refers to the realm of activity of Non-Discriminating Wisdom. When it is said 'such a realm reaches the limit of the knowable', it refers to the principle of Suchness, which is the most supreme for suffering and emptiness. Because there is nothing higher, it is called 'unsurpassed'. If one sees this principle and attains ultimate realization, it is called 'the limit of the knowable'. At this point, even if all-knowing beings diligently contemplate and explain, there is nowhere else to go, and they will all retreat, unable to surpass it. Taice also says the same. Regarding 'all dharmas, even equality and equality', there are two Western interpretations. The first interpretation says that the real nature is the nature beyond words, and the discriminating nature is the object grasped by emotions, which is the nature spoken by words and is separated from the real nature. The imagined nature refers to the Dependent Nature, which is the imagined nature of dharma. 'Equality and equality' refers to the fact that when Bodhisattvas realize the emptiness of the grasper and realize the two natures, there is neither grasper nor grasped, so it is called 'equality and equality'. The second is Nānda's interpretation, which believes that the Dependent Nature and the real nature are both free from discriminating nature, so they are both natures beyond words. In the discriminating nature and the imagined nature, it is said that there is a grasper and a grasped. When Bodhisattvas enter the non-self of phenomena, they abandon both the grasper and the grasped in the imagined nature, so it is called 'equality and equality'. The realm of activity of Non-Discriminating Wisdom is the real and Dependent Nature, which are both Suchness. Among the seven Suchnesses, the Dependent Nature is also called Suchness. Bei says that the nature beyond words is based on the ultimate truth of Suchness, and the imagined nature is based on the conventional truth. These two realms are not different, and they are the realms of activity of the two kinds of Non-Discriminating Wisdom. The Tripiṭaka (Three Baskets) also holds the same view.

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此解。自下第二隨義分別。于中有五。一明所證真實理體無二。二明修空勝解成大方便。三明入法無我知離言法二智行相。四辨秉御無戲論理能修正行。第五廣明離言自性。初云又安立此真實義相當知即是無二所顯所言二者乃至是名非有等者。景雲。初總標四種真實。即是依他圓成無二所顯。亦釋無二。言此中有者即是世間長時所執等者。此執遍計所執以之為有。是增益謗。言非有者乃至都無者。以遍計所執無事無相諸色乃至涅槃依彼依他圓成實有之法起遍計執。言所依二性一切都無。是損減謗。言假立言說依彼轉故皆無所有是名非有者。假立言說要依實法方始萌起。而謗所依皆無所有。是名非有。即損減謗。先所說有今說非有有及非有二俱遠離者。明此品中四真實義於前所說有及非有二俱遠離。言法相所攝真實性事是名無二者。出彼真實無二法體。法相所攝者出彼依他為無二法。真實性事出彼圓成為無二法。由無二故說名中道遠離二邊亦名無上者。由無二種義故即是遠離增損二邊。得稱中道。故亦名無上。言諸菩薩智於此真實。道所顯者。諸菩薩智猶帶障故。於此真實漸學修證。泰云。此中宗意明依他真實皆是真實義相。即無二所顯。言二者並是分別性中所立二也。有為無為名為有。如成實或立性空無我我所名為無

【現代漢語翻譯】 現代漢語譯本： 解釋如下。從下面的第二個部分開始，根據意義進行區分。其中有五個方面：一是闡明所證悟的真實理體是無二的；二是闡明修習空效能成就巨大的方便；三是闡明證入法無我，了知遠離言語的法和二智的行相；四是辨析秉持和運用無戲論的道理，能夠修正修行；五是廣泛闡明遠離言語的自性。首先說『又安立此真實義相當知即是無二所顯所言二者乃至是名非有等者』。景法師說：『首先總標四種真實，即是依他起性、圓成實性無二所顯，也解釋了無二的含義。』說到『此中有者即是世間長時所執等者』，這種執著遍計所執性，認為它是存在的，是增益謗。說到『非有者乃至都無者』，因為遍計所執性沒有實體和現象，諸如色乃至涅槃，都依賴於依他起性和圓成實性這些真實存在的法，而生起遍計執。說到『所依二性一切都無』，是損減謗。說到『假立言說依彼轉故皆無所有是名非有者』，虛假的言說要依賴於真實的法才能產生，卻誹謗所依賴的一切都不存在，這叫做非有，即損減謗。先前說有，現在說非有，有和非有二者都遠離，說明此品中四種真實義，與前面所說的有和非有二者都遠離。說到『法相所攝真實性事是名無二者』，揭示了那真實無二的法體。『法相所攝者』，揭示了依他起性是無二法。『真實性事』，揭示了圓成實性是無二法。因為無二的緣故，所以稱為中道，遠離二邊，也稱為無上。因為無二種意義的緣故，就是遠離增益和損減二邊，所以也稱為中道，因此也稱為無上。說到『諸菩薩智於此真實道所顯者』，諸位菩薩的智慧還帶有障礙，所以對於這真實之理，要逐漸學習修證。泰法師說：『此中的宗旨是闡明依他起性的真實，都是真實義相，即無二所顯。』所說的『二者』，都是在分別性中所立的二。有為法和無為法稱為有，如成實宗或者立性空、無我、我所稱為無。

【English Translation】 English version: This is the explanation. Starting from the second part below, distinguish according to the meaning. There are five aspects in it: First, it clarifies that the truly realized principle is non-dual; second, it clarifies that cultivating the understanding of emptiness can achieve great convenience; third, it clarifies entering the non-self of phenomena, knowing the aspects of the Dharma beyond words and the two wisdoms; fourth, it distinguishes that upholding and using the principle of non-conceptualization can correct practice; fifth, it extensively clarifies the nature of being beyond words. First, it says, 'Furthermore, establishing this true meaning should be known as the manifestation of non-duality, the two spoken of, and even what is called non-existence, etc.' Master Jing said: 'First, generally mark the four truths, which are the manifestation of other-dependent nature, perfectly accomplished nature, and non-duality, and also explain the meaning of non-duality.' Speaking of 'Those who have this are those who have been attached to the world for a long time, etc.,' this attachment clings to the completely conceptualized nature, considering it to exist, which is an increase slander. Speaking of 'Those who do not exist, even nothing,' because the completely conceptualized nature has no substance or phenomena, such as form and even Nirvana, all rely on the truly existing dharmas of other-dependent nature and perfectly accomplished nature, and give rise to completely conceptualized attachments. Speaking of 'The two natures on which they depend do not exist at all,' it is a decrease slander. Speaking of 'False statements rely on them and therefore are all non-existent, which is called non-existence,' false statements must rely on real dharmas to arise, but slander that everything on which they depend does not exist, which is called non-existence, which is a decrease slander. Previously saying existence, now saying non-existence, both existence and non-existence are far away, indicating that the four true meanings in this chapter are far away from the previously mentioned existence and non-existence. Speaking of 'The true nature and affairs contained in the characteristics of Dharma are called non-duality,' it reveals the true non-dual Dharma body. 'Those contained in the characteristics of Dharma' reveals that other-dependent nature is the non-dual Dharma. 'True nature and affairs' reveals that perfectly accomplished nature is the non-dual Dharma. Because of non-duality, it is called the Middle Way, far away from the two extremes, and also called the Supreme. Because of the meaning of non-duality, it is to stay away from the two extremes of increase and decrease, so it is also called the Middle Way, and therefore it is also called the Supreme. Speaking of 'The wisdom of all Bodhisattvas is manifested in this true path,' the wisdom of all Bodhisattvas still has obstacles, so for this true principle, they must gradually learn and cultivate. Master Tai said: 'The purpose of this is to clarify that the truth of other-dependent nature is the true meaning, which is the manifestation of non-duality.' The 'two' mentioned are the two established in the discriminating nature. Conditioned and unconditioned dharmas are called existence, such as the Sarvastivada or establishing emptiness, non-self, and what belongs to self are called non-existence.

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。此有無二法皆此分別性也。此分別性中有及非有菩薩入法無我觀時並皆遠離。法相所攝依他真實性事。是名無二。前分別性等有無二也。二邊者。分別性中有無。基云。此中意者。謂一切境本自無有。今執者妄安立當有假說自性是有。即無始來世間所執起分別戲論根本。謂依境起名言分別故乃至計有涅槃。如是等是遍計有。如是等所執戲論故說之為有。言非有者。謂如遍計假說諸色等自性為無事無相故。所依言說說言假法者。此無事無相所依名言一切都無。所依無故諸計有色等此皆無所有。是名非有。如是若計有非有皆遍計所執。聖者除之名為中道。測師等解云。當知即是無二所顯者。以觀有無為真實相。此真實即是勝義諦。亦名無二亦名非凈非不凈。故莊嚴論第二卷真實品偈曰。非有亦非無。非如亦非異。非生亦非滅。非增亦非減。非凈非不凈。此五無二相是名第一義。行者應當知。體云非有者。分別依他二相無故。非無者真實相有故。非如者。分別依他二相無一實體故。非異者。彼二種如無異體故。非生非滅者無為故。非增非減者。凈染二分起時滅時法界正如是住故。非凈者。自性無染不須凈故。非不凈者客塵不起故。三藏解云。此論云所言二者出有無體。有即依他起性。無即遍計所執。真如體離有無故言無二

【現代漢語翻譯】 現代漢語譯本 『此有無二法皆此分別性也。』這有和無兩種法都屬於分別自性。 『此分別性中有及非有菩薩入法無我觀時並皆遠離。』當菩薩進入觀察諸法無我的境界時，對於分別自性中的有和非有，都完全遠離。 『法相所攝依他真實性事。是名無二。』被法相所包含的依他起性和真實性，就叫做『無二』。前面所說的分別自性等同於有和無這二者。 『二邊者。分別性中有無。』所謂的二邊，就是指分別自性中的有和無。 基的解釋是：『此中意者。謂一切境本自無有。今執者妄安立當有假說自性是有。即無始來世間所執起分別戲論根本。謂依境起名言分別故乃至計有涅槃。如是等是遍計有。如是等所執戲論故說之為有。』這裡的含義是說，一切外境本來就是沒有的。現在執著的人虛妄地安立，認為有，並假說其自性是『有』。這就是從無始以來世間所執著的，產生分別戲論的根本。因為依賴外境而產生名言分別，乃至計執有涅槃等等，這些都是遍計所執的『有』。因為這些所執著的戲論，所以說它是『有』。 『言非有者。謂如遍計假說諸色等自性為無事無相故。所依言說說言假法者。此無事無相所依名言一切都無。所依無故諸計有色等此皆無所有。是名非有。』所謂『非有』，是指像遍計所執那樣，虛假地認為諸色等的自性是無事無相的。而作為所依賴的言說，也就是假法，這種無事無相所依賴的名言，一切都是沒有的。因為所依賴的沒有了，所以那些計執為有的色等，也都是沒有的。這就叫做『非有』。 『如是若計有非有皆遍計所執。聖者除之名為中道。』像這樣，如果計執有或者非有，都是遍計所執。聖者去除這些執著，就叫做中道。 測師等的解釋是：『當知即是無二所顯者。以觀有無為真實相。此真實即是勝義諦。亦名無二亦名非凈非不凈。』應當知道，這就是『無二』所顯示的。因為觀察有和無是真實相，這個真實就是勝義諦，也叫做『無二』，也叫做『非凈非不凈』。 所以《莊嚴論》第二卷真實品中的偈頌說：『非有亦非無，非如亦非異，非生亦非滅，非增亦非減，非凈非不凈，此五無二相是名第一義。行者應當知。』 體的解釋是：『非有者。分別依他二相無故。』因為分別和依他這兩種相沒有。 『非無者真實相有故。』因為真實相是有的。 『非如者。分別依他二相無一實體故。』因為分別和依他這兩種相沒有一個實體。 『非異者。彼二種如無異體故。』因為這兩種相如同沒有不同的本體。 『非生非滅者無為故。』因為是無為法。 『非增非減者。凈染二分起時滅時法界正如是住故。』因為清凈和染污兩種部分生起和滅去的時候，法界仍然是這樣安住。 『非凈者。自性無染不須凈故。』因為自性沒有染污，不需要凈化。 『非不凈者客塵不起故。』因為客塵不起。 三藏的解釋是：『此論云所言二者出有無體。有即依他起性。無即遍計所執。真如體離有無故言無二』。這部論典說，所說的『二』，指出的是有和無的體性。『有』就是依他起性，『無』就是遍計所執。真如的本體遠離有和無，所以說是『無二』。

【English Translation】 English version 'This existence and non-existence, these two dharmas, both belong to the nature of discrimination.' This means that the two dharmas of existence and non-existence both belong to the nature of discrimination (vikalpa-svabhava). 'When a Bodhisattva enters the contemplation of the non-self of dharmas, they completely abandon both existence and non-existence within this nature of discrimination.' When a Bodhisattva enters the state of contemplating the non-self (anatma) of dharmas, they completely abandon both existence and non-existence within the nature of discrimination. 'The dependent and real nature of things encompassed by the characteristics of dharmas is called non-duality.' The dependent origination (paratantra-svabhava) and the true nature (parinis panna-svabhava) encompassed by the characteristics of dharmas (dharma-laksana) are called 'non-duality' (advaya). The aforementioned nature of discrimination is equivalent to existence and non-existence. 'The two extremes are existence and non-existence within the nature of discrimination.' The so-called two extremes (dvi-anta) refer to existence and non-existence within the nature of discrimination. The commentary by Ji states: 'The meaning here is that all objects are originally non-existent. Those who cling to them now falsely establish them as existing, and falsely assert that their self-nature is existence. This is the root of the beginningless worldly clinging that gives rise to discriminating play. It means that based on objects, conceptual discriminations arise, even to the point of clinging to Nirvana. These and similar things are conceptual existence (parikalpita-sat). Because of these clung-to plays, they are said to be existence.' 'The term non-existence refers to the fact that the self-nature of things like colors, which are falsely asserted by conceptualization, is without substance and without form. The words that are relied upon, the words that speak of false dharmas, all of these names that are relied upon, which are without substance and without form, are completely non-existent. Because what is relied upon is non-existent, all those things like colors that are clung to as existing are all non-existent. This is called non-existence.' 'Thus, if one clings to either existence or non-existence, both are conceptualized clingings. Sages remove these clingings and call it the Middle Way.' In this way, if one clings to either existence or non-existence, both are conceptualized clingings (parikalpita). Sages remove these clingings and call it the Middle Way (madhyama-pratipad). The explanation by the Measurers and others is: 'It should be known that this is what is revealed by non-duality. Because viewing existence and non-existence as the true aspect, this truth is the ultimate truth. It is also called non-duality, and also called neither pure nor impure.' It should be known that this is what is revealed by 'non-duality' (advaya). Because viewing existence and non-existence as the true aspect (tattva-laksana), this truth (satya) is the ultimate truth (paramartha-satya). It is also called 'non-duality', and also called 'neither pure nor impure'. Therefore, the verse in the chapter on Truth in the second volume of the Ornament of the Great Vehicle Sutras says: 'Neither existence nor non-existence, neither like nor unlike, neither arising nor ceasing, neither increasing nor decreasing, neither pure nor impure, these five aspects of non-duality are called the supreme meaning. Practitioners should know this.' The explanation of the Essence is: 'Non-existence, because the two aspects of discrimination and dependence are absent.' Because the two aspects of discrimination (vikalpa) and dependence (paratantra) are absent. 'Non-non-existence, because the true aspect exists.' Because the true aspect (tattva-laksana) exists. 'Neither like, because the two aspects of discrimination and dependence have no single entity.' Because the two aspects of discrimination and dependence have no single entity. 'Neither unlike, because those two are like having no different entity.' Because those two are like having no different entity. 'Neither arising nor ceasing, because it is unconditioned.' Because it is unconditioned (asamskrta). 'Neither increasing nor decreasing, because when the two parts of purity and defilement arise and cease, the Dharma realm remains just as it is.' Because when the two parts of purity and defilement arise and cease, the Dharma realm (dhatu) remains just as it is. 'Neither pure, because its self-nature is without defilement and does not need purification.' Because its self-nature is without defilement and does not need purification. 'Neither impure, because the adventitious dust does not arise.' Because the adventitious dust (agantuka-klesa) does not arise. The explanation of the Tripitaka Master is: 'This treatise says that the two things spoken of are the substance of existence and non-existence. Existence is dependent origination. Non-existence is conceptualized clinging. The substance of Suchness is separate from existence and non-existence, therefore it is called non-duality.' This treatise says that the 'two' things spoken of point out the nature of existence and non-existence. 'Existence' is dependent origination (paratantra-svabhava), 'non-existence' is conceptualized clinging (parikalpita-svabhava). The substance of Suchness (tathata) is separate from existence and non-existence, therefore it is called 'non-duality'.

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云云。第二明修空勝解成大方便中。基師釋。修空慧是菩提方便。是空空于遍計所執。不如前所言非有之空也。第一又即此慧是諸菩薩等一行三字總明修空之慧是菩提方便。何以故以次下有四之中。第一諸菩薩下乃至成熟佛法及諸有情兩行。明由有空慧故不著生死。第二又能如實了知生死乃至深心厭離一行四字來。明於生死中多受生死教化眾生。不以無常等行厭背生死求入涅槃。即不著涅槃。第三若諸菩薩不能如實了知生死乃至不能成就佛法及有情四行來。明若無智者多入生死不能成就佛法有情。若有慧者不入生死善能成就佛法有情。即不入生死簡異凡夫。不同凡夫起貪等惑入生死故。菩薩不入即由智也。常處涅槃。第四若諸菩薩于其生死以無常等行深心厭離乃至正等菩提三行四字。明菩薩不如二乘厭背生死疾入涅槃。以無悲故。菩薩有悲教化眾生不入涅槃常處生死。即簡二乘也。上來一翻解說。以下第二翻解。又諸菩薩由有如是空勝解故乃至於證無上正等菩提無大方便以來。初正解。第二覆凈前義及解。初正解中有三。初二合釋。三第四各別自釋。初二合釋者。論云又諸菩薩由習如是空勝解故即于涅槃不深怖畏亦于涅槃不多愿樂者。是乃第一由有空慧故若處生死不怖涅槃。第二雖了知生死能入涅槃亦于涅槃不多愿樂

。以有悲故。即第一第二合解也。何以得知。準反解中知也。第三若諸菩薩深怖涅槃乃至遠離一切清凈解者。由有煩惱等故不善處生死怖于涅槃不生希愿。遂不能發於涅槃界清凈勝解。由無智故不能斷生死即多處生死。第四若諸菩薩于其涅槃多住愿樂乃至不能成就佛法及諸有情者。由無悲故於其涅槃深心願樂速疾入之。故不能成就佛法及諸有情。若有悲者不樂入涅槃。于生死中教化眾生。故不著涅槃。上來正解有空慧勝利。若合初二解為三段文。若義即為四段。此中先標為三段。下義分為四段。故云第三第四等。從當知此中下及知凈義。此中有四。第一由無空慧故。不如實了知生死。即雜染心流轉生死。此反解。合解中第一于涅槃不怖畏。第二若以無常行厭生死即速疾入涅槃。即反解。合解中第二亦于涅槃不多愿樂。第三若無智故其涅槃深心怖畏。即于能證涅槃資糧不能圓滿常處生死。即反解。上來第三遠離一切清凈勝解。第四若無悲故於其涅槃多住愿樂即便速疾入般涅槃。即反解。上來第四不能成就佛法有情。今結反解故論云是諸菩薩于證無上正等菩提無大方便。下第三重解四義。以理準文可知。或第一正明四義。此總立宗。當知此中反解下重釋前義。就重釋中二。初反解四義。第二正釋四義。景雲。初略明證真實

慧能得菩提為大方便。第二廣辨有四方便兩番重釋。就前番中。初明於彼生死中有二方便。后明於涅槃具二方便。前中順釋后反釋。后中亦爾。世親取此中意攝論中用通達生死苦而能恒入。是二方便知涅槃樂而不速求。是二方便。泰云。言又諸菩薩由習如是空勝解故即于涅槃不深怖畏亦于涅槃不多愿樂者。若如分別性計有實涅槃斷身智。故凡夫有我即便怖畏。今菩薩入法無我所計身智涅槃本無。又菩薩所證涅槃不斷身智。有依他真實二性故不生怖畏。知于生死情所取苦本來自空。于生死既不極厭。故涅槃亦不多愿樂。第三明由入法無我證離言法二智行相。初略次廣后結。景雲。言由能深入法無我智乃至少品類可起分別者。通達依他及圓成實離言自性。除此二種離言法外更無小法及少品類可起分別。即顯二性之外遍計執畢竟是無。唯取其事至但行於義者。此明二智行相。后智唯取依他起事不作念言。此是唯事。無分別智唯取真如不作是念。唯是真如。俱行於境離分別故。測云。西方三釋不同。一云。唯取其事者緣依他智。唯取真如緣真如智。此雙舉兩智。言不作是念是事是如者。釋二智行相。謂緣俗智不作是念。此是唯事。緣真如智不作是念。此唯真如。但行於義者雙結兩智。是現量故不起分別但緣其體。一釋云。唯取

【現代漢語翻譯】 現代漢語譯本 慧能（Huineng，禪宗六祖）獲得菩提（Bodhi，覺悟）是最大的方便法門。第二部分廣泛辨析有四種方便，分兩番進行重複解釋。在前一番中，首先闡明在生死（Samsara）中有兩種方便，然後闡明在涅槃（Nirvana）中具有兩種方便。前一部分順著解釋，后一部分反著解釋。后一部分也是如此。世親（Vasubandhu）菩薩取用此中的意義，在《攝大乘論》（Mahāyānasaṃgraha）中說，通達生死之苦而能恒常進入，是兩種方便；了知涅槃之樂而不快速追求，是兩種方便。泰法師說：『又說諸菩薩由於修習這樣的空性勝解，因此對於涅槃不深感怖畏，也不對涅槃過多地愿樂。』如果像分別性那樣計執有真實的涅槃，斷滅身智，所以凡夫有我執，便會怖畏。現在菩薩進入法無我（Dharma-nairatmya），所計執的身智和涅槃本來就沒有。而且菩薩所證得的涅槃不是斷滅身智，有依他起性（Paratantra-svabhāva）和圓成實性（Parinispanna-svabhāva）這兩種自性，所以不生怖畏。知道對於生死，情識所執取的苦，其根本來自空性，對於生死既然不極度厭惡，所以對於涅槃也不過多地愿樂。第三部分闡明由於進入法無我而證得離言法的兩種智慧的行相。先是簡略，然後是廣泛，最後是總結。景法師說：『說由於能夠深入法無我智，乃至最少品類可以生起分別。』通達依他起性和圓成實性這兩種離言自性。除了這兩種離言法之外，再沒有小法和少品類可以生起分別。這就顯示了二性之外，遍計所執性（Parikalpita-svabhāva）畢竟是無。唯取其事，乃至但行於義，這是闡明兩種智慧的行相。后得智（后智）只取依他起事，不作念言，這是唯事。無分別智（真如智）只取真如（Tathata），不作是念，唯是真如。兩種智慧都行於境界，遠離分別的緣故。測法師說，西方有三種解釋不同。第一種說法是：『唯取其事』是緣依他起智，『唯取真如』是緣真如智。這是同時舉出兩種智慧。說『不作是念是事是如』，是解釋兩種智慧的行相。意思是說，緣俗智不作是念，這是唯事；緣真如智不作是念，這唯是真如。『但行於義』是總結兩種智慧，因為是現量，所以不生起分別，只緣其體。一種解釋說，唯取

【English Translation】 English version Huineng (慧能, the Sixth Patriarch of Zen Buddhism) attaining Bodhi (菩提, enlightenment) is the greatest expedient means. The second part extensively discusses the four expedients, re-explaining them in two rounds. In the first round, it first clarifies that there are two expedients in Samsara (生死, the cycle of birth and death), and then clarifies that Nirvana (涅槃, liberation) possesses two expedients. The former part explains in a direct order, and the latter part explains in reverse. The latter part is also like this. Bodhisattva Vasubandhu (世親) takes the meaning from this, stating in the Mahāyānasaṃgraha (攝大乘論) that thoroughly understanding the suffering of Samsara and being able to constantly enter it are two expedients; knowing the joy of Nirvana without quickly seeking it are two expedients. Master Tai said: 'Furthermore, it is said that because Bodhisattvas cultivate such a superior understanding of emptiness, they are not deeply fearful of Nirvana, nor do they excessively desire Nirvana.' If, like the discriminated nature, one clings to the idea of a real Nirvana that extinguishes the body and wisdom, then ordinary people, having attachment to self, will be fearful. Now, Bodhisattvas enter Dharma-nairatmya (法無我, the selflessness of phenomena), and the body, wisdom, and Nirvana that are clung to are originally non-existent. Moreover, the Nirvana attained by Bodhisattvas does not extinguish the body and wisdom, having the two natures of Paratantra-svabhāva (依他起性, the dependent nature) and Parinispanna-svabhāva (圓成實性, the perfected nature), so they do not generate fear. Knowing that for Samsara, the suffering grasped by emotions is fundamentally empty, and since there is no extreme aversion to Samsara, there is also no excessive desire for Nirvana. The third part clarifies the characteristics of the two wisdoms of the Dharma that transcends language, attained by entering Dharma-nairatmya. First, it is brief, then extensive, and finally, it concludes. Master Jing said: 'It is said that because one can deeply enter the wisdom of Dharma-nairatmya, even the smallest categories can give rise to discrimination.' Thoroughly understanding the two self-natures of Paratantra-svabhāva and Parinispanna-svabhāva that transcend language. Apart from these two Dharmas that transcend language, there are no small Dharmas or categories that can give rise to discrimination. This shows that apart from the two natures, the Parikalpita-svabhāva (遍計所執性, the imagined nature) is ultimately non-existent. Only grasping the event, and even just acting on the meaning, this clarifies the characteristics of the two wisdoms. The subsequent wisdom (后智) only grasps the dependent event, without making conceptual statements; this is only the event. Non-discriminating wisdom (真如智) only grasps Tathata (真如, suchness), without making the thought 'This is only suchness.' Both wisdoms act on the object, because they are free from discrimination. Master Ce said that there are three different Western interpretations. The first interpretation is: 'Only grasping the event' is related to the wisdom of dependent origination, and 'Only grasping suchness' is related to the wisdom of suchness. This simultaneously mentions the two wisdoms. Saying 'Not making the thought that this is the event, this is suchness' explains the characteristics of the two wisdoms. It means that relating to conventional wisdom, one does not make the thought 'This is only the event'; relating to the wisdom of suchness, one does not make the thought 'This is only suchness.' 'Only acting on the meaning' concludes the two wisdoms, because it is direct perception, so it does not give rise to discrimination, only relating to its essence. One interpretation says, only grasping

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其事者自證分。不作是念此是見分事。是唯真如者見分。不作是念唯真如但行於義者。雙結自證分行於見分義。見分行於真如義。三釋云。唯取其事者。地前加行位中俗智。唯取真如者。如加行位緣真如。不作是念已下。初地已上無分別智也。泰云。于自性分別達無少法可起分別。于義中達無少品類可起分別。次廣辨二智行相。先明正智行相。次明後智行相。后結菩薩二智勝利皆依方便法無我智而得成就。初云如是菩薩乃至得最勝舍者。景雲。真如遍在一切諸法。根本智行真如時。於一切法平等平等。於一切法處所有真如平等覺得最勝舍。此又即說無分別智唯舍相應。而言極喜地者。據其出觀后智心喜。泰云。依他真實俱名勝義。七種如中俱是真如。又釋。依他是俗諦。此下偏明證真實性勝義諦故。於一切法無能取所取故。重言平等。以真如慧如實觀察故。一切處具平等定慧心者定也。見者慧也。證如定慧離沉浮極故名最勝舍。基云。菩薩得平等見得平等心能得最勝平等之舍。有云。此舍入見道最初得舍者據即舍受。不然。次後智功能行相。景雲。此有六句。一依止此舍于諸明處及諸善巧速能成辨。二得大念力不因善巧貢高慳吝。三于生死流轉大苦而於菩提堪能增長。四得尊貴憍慢漸滅。五得勝智舍難他心。六功能漸

【現代漢語翻譯】 現代漢語譯本： 自證分（Svasamvedana）的作用是自我證明。不要認為這是見分（Darśana-bhāga）的作用。只有真如（Tathatā）才能見分。不要認為只有真如才能在義（Artha）中起作用。自證分與見分的作用相互關聯，見分與真如的作用相互關聯。三種解釋是：『唯取其事者』，指十地（Bhūmi）之前的加行位（Prayoga-mārga）中的世俗智（Saṃvṛti-satya-jñāna），只取真如者，如加行位緣真如。『不作是念已下』，指初地（Prathama-bhūmi）及以上無分別智（Nirvikalpa-jñāna）。泰法師說：對於自性（Svabhāva），達到沒有少許法可以產生分別；對於義中，達到沒有少許品類可以產生分別。接下來廣泛辨別二智（Dvi-jñāna）的行相（Ākāra），先說明正智（Samyañ-jñāna）的行相，再說明后智（Pṛṣṭhalabdha-jñāna）的行相，最後總結菩薩二智的勝利都依賴於方便法無我智（Upāya-nairātmyajñāna）而成就。開始說『如是菩薩乃至得最勝舍者』，景法師說：真如遍在一切諸法中，根本智（Mūla-jñāna）行真如時，對於一切法平等平等，在一切法處所有真如平等覺得最勝舍（Agra-tyāga）。這又說明無分別智唯舍相應，說極喜地（Pramuditā-bhūmi）是根據出觀后智心喜。泰法師說：依他（Paratantra）、真實（Bhūtatathatā）都名為勝義（Paramārtha），七種如中都是真如。又解釋說：依他是俗諦（Saṃvṛti-satya），這裡偏重說明證真實性勝義諦，對於一切法無能取所取，所以重複說平等。以真如慧如實觀察，所以一切處具平等定慧心，定也，見者慧也，證如定慧離沉浮極，所以名為最勝舍。基法師說：菩薩得平等見，得平等心，能得最勝平等之舍。有人說：此舍入見道（Darśana-mārga）最初得舍者，根據即舍受（Tyāga-vedanā），不然。接下來是后智功能行相。景法師說：這有六句。一、依止此舍，對於諸明處及諸善巧速能成辨。二、得大念力，不因善巧貢高慳吝。三、于生死流轉大苦而於菩提堪能增長。四、得尊貴憍慢漸滅。五、得勝智舍難他心。六、功能漸增。

【English Translation】 English version: The function of Svasamvedana (self-cognition) is self-attestation. Do not think that this is the function of Darśana-bhāga (the seeing aspect). Only Tathatā (suchness) can be the seeing aspect. Do not think that only Tathatā functions in Artha (meaning). Svasamvedana and Darśana-bhāga's functions are interconnected, and Darśana-bhāga's function is connected to Tathatā. The three explanations are: 'Those who only take the matter' refers to the Saṃvṛti-satya-jñāna (conventional wisdom) in the Prayoga-mārga (path of application) before the ten Bhūmi (grounds), which only takes Tathatā, such as the Tathatā that is conditioned in the Prayoga-mārga. 'From 'Do not think' onwards' refers to the Nirvikalpa-jñāna (non-discriminatory wisdom) of the Prathama-bhūmi (first ground) and above. Master Tai said: Regarding Svabhāva (self-nature), it is attained that there is not a little dharma that can give rise to discrimination; regarding Artha, it is attained that there is not a little category that can give rise to discrimination. Next, widely distinguish the Ākāra (aspects) of Dvi-jñāna (two wisdoms), first explaining the Ākāra of Samyañ-jñāna (right wisdom), then explaining the Ākāra of Pṛṣṭhalabdha-jñāna (wisdom attained afterwards), and finally summarizing that the victories of the Bodhisattva's two wisdoms are all achieved by relying on Upāya-nairātmyajñāna (wisdom of no-self through skillful means). It begins by saying 'Such a Bodhisattva, even to the point of attaining the most excellent abandonment', Master Jing said: Tathatā pervades all dharmas, when Mūla-jñāna (fundamental wisdom) acts on Tathatā, it is equal and equal to all dharmas, and in all dharmas, the equality of Tathatā is felt as the Agra-tyāga (most excellent abandonment). This also explains that Nirvikalpa-jñāna is only corresponding to abandonment, and saying Pramuditā-bhūmi (joyful ground) is based on the joy of the mind after emerging from contemplation. Master Tai said: Paratantra (other-powered), Bhūtatathatā (true suchness) are both called Paramārtha (ultimate meaning), and among the seven kinds of suchness, all are Tathatā. It is also explained that Paratantra is Saṃvṛti-satya (conventional truth), here emphasizing the proof of the true nature of Paramārtha, there is no grasper or grasped in all dharmas, so equality is repeated. Because of the true observation with the wisdom of Tathatā, therefore, in all places, there is an equal mind of Samadhi (concentration) and Prajñā (wisdom), Samadhi, and the seer is Prajñā, proving that Samadhi and Prajñā are free from sinking and floating, so it is called the most excellent abandonment. Master Ji said: The Bodhisattva attains equal seeing, attains equal mind, and can attain the most excellent equal abandonment. Some say: This abandonment enters the Darśana-mārga (path of seeing), and the first attainment of abandonment is based on Tyāga-vedanā (feeling of abandonment), which is not the case. Next is the functional aspect of Pṛṣṭhalabdha-jñāna. Master Jing said: There are six sentences here. 1. Relying on this abandonment, one can quickly accomplish and distinguish all clear places and skillful means. 2. Attaining great mindfulness, not because of skillful means, arrogance, or stinginess. 3. In the great suffering of Samsara (cycle of rebirth), one is able to increase in Bodhi (enlightenment). 4. Attaining nobility, arrogance gradually diminishes. 5. Attaining superior wisdom, abandoning the difficult minds of others. 6. Functions gradually increase.

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增轉覆自善。泰云。言如如證得智慧殊勝乃至深心棄捨者。凡夫得少智慧乃於他所難詰諍訟。菩薩不爾。得勝智慧倍於他所心棄捨難結諍訟乃至犯禁現行。是故一切已下第三結三世佛皆依法無我智而得菩提。第四辨秉御無戲論理能正修行。初總次別後結。別中即是六度。前五度可知。第六般若中初明無分別智。謂成極真智為自當來般涅槃故。次明後智有四。一敬有功德。二愍有過。三慈有怨。四能報恩。若有力能財物等增酬報。若無力能財物。彼來求請即為彼營作不逆彼意。令彼知我實無力等。第五廣明離言自性中分四。初文正辨離言自性。二引說證成。三明諸佛起言說意。四明不了離言說法起八分別。前中初問次答后結。言以何道理應知諸法離言自性者。凡夫知法必藉言起。尋言得取義乃可得。論主上云。於一切法離言自性法既離言即無像貌。據何知有離言自性。答中有二。初立正宗。二若於諸法以下破邪執。前中景雲。此文答意。諸佛菩薩有離言智知離言諸法。諸餘凡夫但有隨言說智不能得知離言說法。今為隨言說智人以義比度令知有彼離言諸法。如今凡夫舉心緣境起說起執皆迷二諦。如為世諦起于言說。隨言執有世諦之體。隨言情執。世諦雖無非無所迷離言世諦。如為真諦起于言說。隨言執有真諦之體。隨言情

【現代漢語翻譯】 現代漢語譯本 『增轉覆自善』。《泰》云：說如如（Tathata，真如）證得智慧殊勝乃至深心棄捨者，凡夫得少智慧乃於他所難詰諍訟，菩薩不爾。得勝智慧倍於他所心棄捨難結諍訟乃至犯禁現行。是故一切已下第三結三世佛皆依法無我智而得菩提。第四辨秉御無戲論理能正修行。初總次別後結。別中即是六度（Six Paramitas，佈施、持戒、忍辱、精進、禪定、般若）。前五度可知。第六般若（Prajna，智慧）中初明無分別智。謂成極真智為自當來般涅槃（Nirvana，涅槃）故。次明後智有四。一敬有功德。二愍有過。三慈有怨。四能報恩。若有力能財物等增酬報。若無力能財物。彼來求請即為彼營作不逆彼意。令彼知我實無力等。第五廣明離言自性中分四。初文正辨離言自性。二引說證成。三明諸佛起言說意。四明不了離言說法起八分別。前中初問次答后結。言以何道理應知諸法離言自性者。凡夫知法必藉言起。尋言得取義乃可得。論主上云。於一切法離言自性法既離言即無像貌。據何知有離言自性。答中有二。初立正宗。二若於諸法以下破邪執。前中景雲。此文答意。諸佛菩薩有離言智知離言諸法。諸餘凡夫但有隨言說智不能得知離言說法。今為隨言說智人以義比度令知有彼離言諸法。如今凡夫舉心緣境起說起執皆迷二諦（Two Truths，俗諦和真諦）。如為世諦（Relative Truth，俗諦）起于言說。隨言執有世諦之體。隨言情執。世諦雖無非無所迷離言世諦。如為真諦（Ultimate Truth，真諦）起于言說。隨言執有真諦之體。隨言情

【English Translation】 English version 'Increasing, transforming, overturning, self-good.' The 『Tai』 says: Those who, like the Tathata (如如, suchness), attain supremely excellent wisdom and even deeply abandon their minds, ordinary people with little wisdom find it difficult to argue and dispute with others, but Bodhisattvas are not like that. Having superior wisdom, they abandon the difficulty of engaging in disputes with others, even when violating precepts. Therefore, all the Buddhas of the three times below are based on the wisdom of no-self to attain Bodhi. Fourthly, it distinguishes the principle of governing without frivolous arguments, which can correctly guide practice. First, a general statement, then a specific one, and finally a conclusion. The specific part is the Six Paramitas (六度, generosity, morality, patience, diligence, concentration, and wisdom). The first five Paramitas are understandable. In the sixth Paramita, Prajna (般若, wisdom), it first clarifies non-discriminating wisdom, which is to achieve the ultimate true wisdom for one's own future Nirvana (涅槃, liberation). Secondly, it clarifies the four types of subsequent wisdom: 1. Respect for those with merit. 2. Compassion for those with faults. 3. Loving-kindness for those with resentment. 4. Ability to repay kindness. If one has the power, ability, wealth, etc., to increase repayment, if one lacks the power, ability, or wealth, and they come to ask for help, then one should work for them without going against their wishes, letting them know that one truly lacks the power, etc. Fifthly, it extensively clarifies the nature of being beyond words, dividing it into four parts. First, the text directly discusses the nature of being beyond words. Second, it uses quotations to prove it. Third, it clarifies the intention of the Buddhas in initiating speech. Fourth, it clarifies that not understanding the Dharma beyond words gives rise to eight discriminations. In the first part, there is first a question, then an answer, and finally a conclusion. It asks, 'By what reasoning should one know that all dharmas have a nature beyond words?' Ordinary people know dharmas must rely on words to arise. By seeking words, one can obtain meaning. The commentator above says, 'In all dharmas, the nature of being beyond words, since the Dharma is beyond words, it has no form. How can one know that there is a nature beyond words?' There are two parts to the answer. First, establish the correct view. Second, refute wrong views from 'If in all dharmas' onwards. In the first part, Jingyun says, 'The meaning of this text is that Buddhas and Bodhisattvas have wisdom beyond words to know dharmas beyond words. Other ordinary people only have wisdom that follows words and cannot know the Dharma beyond words. Now, for those with wisdom that follows words, use analogy to let them know that there are those dharmas beyond words. Now, ordinary people, when their minds are connected to objects, give rise to speech and attachment, all are confused about the Two Truths (二諦, conventional truth and ultimate truth). For example, for the Relative Truth (世諦, conventional truth), speech arises. Following the words, one clings to the substance of the Relative Truth. Following the words, one's emotions cling. Although the Relative Truth is non-existent, it is not without what is confused, the Relative Truth beyond words. For example, for the Ultimate Truth (真諦, ultimate truth), speech arises. Following the words, one clings to the substance of the Ultimate Truth. Following the words, one's emotions'

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執。真諦雖無非無所迷離言真諦。若無所迷離言二諦。即無情有執取二諦遍計所執。今舉遍計所執法無證有所迷離言二諦。言謂一切法假立自相乃至非有自性者。此據隨言執法性。非是有但有言說。亦非離彼至是言境界者。外人救云。能詮言中雖無所詮法性。何妨言下別有所詮是言所行。故復破云。亦非離言別有自性是言所行。此義至於後文中論家自破。外人復云。言本詮法性。法性非有。言性應無。故今復云。如是諸法非有自性。如言所說。亦非一切都無所有。隨言所執法雖非有。不可即諦言說都無。外人復言。隨言詮法尚自非有。離言說法應非有。故后論云如是非有亦非一切都無所有者。隨言說性如是非有亦非一切離言自性都無所有。云何而有者。既不都無。云何而有。謂離增益乃至如是而有者。若離增減二執境界。是故言有。謂遍計所執實無增益為有。依他圓成實有損減言無。由此增減二種妄執不能證會離言法有。若離增減方證知有。下出二智離增減故知二性有。故言即是諸法勝義自性。當知唯是無分別智所行境界者。望遍計所執顛倒法無。故餘二性皆名勝義。圓成實性無分別智所行。依他因緣無分別后智所行。是故總云勝義自性唯是無分別智所行境界。泰云。如薩婆多等。眼見青黃等色稱眼所見說是青黃等色

【現代漢語翻譯】 現代漢語譯本 執著。真諦並非沒有，也不是無所迷惑而脫離言說的真諦（Paramārtha-satya）。如果不是無所迷惑而脫離言說的二諦（Dve Satya，即真諦和俗諦），那麼就會產生有情眾生執取二諦的遍計所執性（Parikalpita）。現在舉例說明遍計所執的法，因為沒有證悟，所以有所迷惑而脫離言說二諦。言說指的是一切法都是假立的自相，乃至沒有自性。這是根據隨言語而執著法性而言的，並非實有，只是有言說而已，也不是脫離言語而到達言語的境界。外人辯解說，能詮釋的言語中雖然沒有所詮釋的法性，但何妨在言語之外另有所詮釋，這是言語所能達到的。所以進一步駁斥說，也不是脫離言語而另有自性，這是言語所能達到的。這個意義在後面的論述中，論家會自己破斥。外人又辯解說，言語本來是詮釋法性的，法性並非實有，那麼言語的自性應該也是沒有的。所以現在又說，這些法並非有自性，如同言語所說的那樣，也不是一切都完全沒有。隨言語所執著的法雖然並非實有，但不能立即說真諦的言語完全沒有。外人又說，隨言語詮釋的法尚且不是實有，那麼脫離言語所說的法應該也不是實有。所以後面的論述說，如同這樣並非實有，也不是一切都完全沒有，隨言語所說的自性如同這樣並非實有，也不是一切脫離言語的自性完全沒有。那麼如何存在呢？既然不是完全沒有，那麼如何存在呢？指的是脫離增益乃至如同這樣而存在。如果脫離增減兩種執著的境界，所以說是存在。指的是遍計所執實際上沒有，增益為有；依他起性（Paratantra）和圓成實性（Parinispanna）實有，損減說為沒有。由此增減兩種虛妄執著不能證悟脫離言語的法有。如果脫離增減才能證知有。下面說明二智（兩種智慧）脫離增減，所以知道二性（兩種自性）存在。所以說這就是諸法的勝義自性（Paramārtha-svabhāva）。應當知道這僅僅是無分別智（Nirvikalpa-jñāna）所行境界。相對於遍計所執的顛倒法來說是無，所以其餘二性都稱為勝義。圓成實性是無分別智所行，依他起性是無分別后智所行。所以總的來說，勝義自性僅僅是無分別智所行境界。泰說，如同薩婆多（Sarvāstivāda）等人，眼睛看到青黃等顏色，稱之為眼睛所見，說這是青黃等顏色。

【English Translation】 English version Attachment. The ultimate truth (Paramārtha-satya) is not non-existent, nor is it a truth that is free from delusion and detached from words. If it were not free from delusion and detached from words, then the two truths (Dve Satya, namely the ultimate truth and the conventional truth) would be subject to the conceptual construction (Parikalpita) of sentient beings who are attached to them. Now, let's take the example of the conceptually constructed dharma, because there is no realization, there is delusion and detachment from the two truths. 'Words' refer to all dharmas that are provisionally established with their own characteristics, to the extent that they have no self-nature. This is based on clinging to the nature of dharma according to words. It is not truly existent, but merely verbal expression, nor is it reaching the realm of words by departing from them. An objector argues, 'Although there is no dharma-nature to be expressed in the expressing words, what harm is there in having something else to be expressed apart from the words? This is what words can reach.' Therefore, it is further refuted, 'Nor is there a separate self-nature apart from words that words can reach.' This meaning will be refuted by the logician himself in the later discussion. The objector further argues, 'Words originally express the nature of dharma, but the nature of dharma is not existent, so the nature of words should also be non-existent.' Therefore, it is now said again, 'These dharmas do not have self-nature, as the words say, nor are they completely non-existent.' Although the dharma clung to by words is not existent, it cannot be immediately said that the words of the ultimate truth are completely non-existent. The objector further says, 'Even the dharma expressed by words is not existent, so the dharma spoken apart from words should also be non-existent.' Therefore, the later discussion says, 'Like this, it is not existent, nor is it completely non-existent.' The nature spoken by words is like this, not existent, nor is the self-nature apart from words completely non-existent. How does it exist then? Since it is not completely non-existent, how does it exist? It refers to existing by being free from addition and subtraction. If one is free from the realm of the two attachments of addition and subtraction, therefore it is said to exist. It refers to the fact that the conceptually constructed is actually non-existent, adding to it and saying it exists; the dependent nature (Paratantra) and the perfectly established nature (Parinispanna) are actually existent, subtracting from them and saying they are non-existent. Therefore, these two kinds of false attachments of addition and subtraction cannot realize the existence of dharma that is free from words. If one is free from addition and subtraction, then one can realize that it exists. Below, it explains that the two wisdoms (two kinds of wisdom) are free from addition and subtraction, so one knows that the two natures (two kinds of natures) exist. Therefore, it is said that this is the ultimate nature (Paramārtha-svabhāva) of all dharmas. It should be known that this is only the realm of the non-discriminating wisdom (Nirvikalpa-jñāna). Relative to the inverted dharma of the conceptually constructed, it is non-existent, so the remaining two natures are called ultimate. The perfectly established nature is the realm of the non-discriminating wisdom, and the dependent nature is the realm of the subsequent non-discriminating wisdom. Therefore, in general, the ultimate nature is only the realm of the non-discriminating wisdom. Tai said, 'Like the Sarvāstivāda (Sarvāstivāda) and others, when the eyes see colors such as blue and yellow, they call it what the eyes see, saying that these are blue and yellow colors.'

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。乃至意識緣涅槃隨意識所緣說有定性散滅涅槃。故一切法可言說說自心識所緣分齊。今大乘不爾。如眼識緣色之時。眼識是證量知。境稱眼識行解。乃證依他性色不可言說。同時分別意識所證色分齊亦不可說其色相貌。故證量所知稱法。能證所證皆不可言說。從眼識後起意識始分別之。我眼見色說眼所見是青黃等色。乃至說無漏滅智後起后智。云我從涅槃說是涅槃。故言說說諸法是色乃至是涅槃。皆不稱證量所知。能是假說色自相乃至說涅槃自相。上問斯事以何道理應知諸法離言自性。下答。謂一切法假立自相。或說為色或說為受。乃至涅槃當知一切唯假建立。諸法自相乃至證量所知不可言說。非有自性乃至是言境界者。亦薩婆多等說即一切是有自性。衛世師說六句義。由第四有句義故令一切法皆成有。此有與諸法各有自性。故法體之外別立有自性。如小乘及外道所立自性皆是言說所行。是言說境界。即非彼執故。言非有自性者。非薩婆多即法有自性。是言所行是言境界也。亦非離彼別有自性等者。非衛世師離彼法體外別有自性。是言所行是言境界。謂離增益實無妄執等者。一釋大同景師。第二又釋。離增益實無執即是真實性。離損減實有執即是依他性。如是而有者。依他真實謂有也。備述答意。云于依他性離遍計

【現代漢語翻譯】 現代漢語譯本：乃至意識緣涅槃（Nirvana，寂滅）時，隨意識所緣而說有定性散滅的涅槃。所以一切法都可以用言語表達，只是各自心識所緣的範圍有限。現在大乘佛法不是這樣。比如眼識緣色的時候，眼識是證量（pramāṇa，有效認知），所緣的境符合眼識的行解，才能證明依他性（paratantra-svabhāva，緣起性）的色是不可言說的。同時，分別意識所證的色的範圍，其色相貌也是不可言說的。所以證量所知之法，能證的（認知主體）和所證的（認知客體）都是不可言說的。從眼識之後生起的意識才開始分別。我說我眼見色，說眼所見是青黃等色。乃至說無漏滅智（anāsrava-nirodha-jñāna，無漏的滅盡之智）後生起后智，說我從涅槃中來，說是涅槃。所以說用言語表達諸法，無論是色還是涅槃，都不符合證量所知。能做的只是假說色的自相，乃至說涅槃的自相。上面問這件事，應該用什麼道理來理解諸法離言自性？下面回答說，一切法都是假立的自相，或者說是色，或者說是受，乃至涅槃，應當知道一切都是假建立的。諸法的自相乃至證量所知是不可言說的，非有自性乃至是言語境界。薩婆多部（Sarvāstivāda，一切有部）等說一切是有自性。衛世師（Vaiśeṣika，勝論派）說六句義，因為第四有句義，所以一切法都成為有。這個『有』與諸法各有自性。所以法體之外別立有自性。像小乘和外道所立的自性都是言語所能及的，是言語的境界，就不是他們所執著的。所以說『非有自性』，不是薩婆多部所說的法有自性，而是言語所能及的，是言語的境界。『亦非離彼別有自性等者』，不是衛世師所說的離開法體之外別有自性，而是言語所能及的，是言語的境界。『謂離增益實無妄執等者』，一種解釋是大同景師的觀點。第二種解釋是，離開增益的真實，沒有虛妄的執著，這就是真實性（tathatā，真如）。離開損減的實有，執著于依他性，就是這樣而有的。依他真實就是『有』。詳細敘述了回答的意思。說在依他性上離開遍計所執（parikalpita-svabhāva，遍計所執性）。 English version: Even when consciousness cognizes Nirvana (Nirvana, extinction), it speaks of Nirvana as having a fixed nature of dispersion and extinction according to what consciousness cognizes. Therefore, all dharmas can be expressed in words, but the scope of what each individual consciousness cognizes is limited. This is not the case in Mahayana Buddhism. For example, when eye-consciousness cognizes form, eye-consciousness is a valid cognition (pramāṇa, valid cognition), and the object cognized corresponds to the understanding of eye-consciousness, only then can it be proven that the form of dependent nature (paratantra-svabhāva, dependent origination) is inexpressible. At the same time, the scope of the form cognized by the discriminating consciousness, its appearance, is also inexpressible. Therefore, the dharma known by valid cognition, both the cognizer (the subject of cognition) and the cognized (the object of cognition), are inexpressible. It is only from the consciousness that arises after eye-consciousness that discrimination begins. I say that my eye sees form, and I say that what the eye sees is blue, yellow, and other colors. Even to the point of saying that after the arising of undefiled extinction-wisdom (anāsrava-nirodha-jñāna, undefiled wisdom of cessation), subsequent wisdom arises, and I say that I come from Nirvana and say that it is Nirvana. Therefore, saying that dharmas are expressed in words, whether it is form or Nirvana, does not correspond to what is known by valid cognition. All that can be done is to falsely speak of the self-nature of form, and even to speak of the self-nature of Nirvana. The question above asks, what principle should be used to understand the self-nature of dharmas as being beyond words? The answer below says that all dharmas are falsely established self-natures, or they are said to be form, or they are said to be feeling, and even Nirvana. It should be known that all are falsely established. The self-nature of dharmas, and even what is known by valid cognition, is inexpressible, without self-nature, and even is the realm of words. The Sarvāstivāda (Sarvāstivāda, the school of 'everything exists') and others say that everything has self-nature. The Vaiśeṣika (Vaiśeṣika, the school of particularity) speaks of the six categories, and because of the fourth category of existence, all dharmas become existent. This 'existence' and the dharmas each have their own self-nature. Therefore, self-nature is separately established outside the substance of the dharma. The self-nature established by the Hinayana and non-Buddhist schools is within the reach of words and is the realm of words, so it is not what they are attached to. Therefore, saying 'without self-nature' is not the Sarvāstivāda's saying that dharma has self-nature, but rather that it is within the reach of words and is the realm of words. 'Also, not separately having self-nature apart from it, etc.' is not the Vaiśeṣika's saying that there is a separate self-nature apart from the substance of the dharma, but rather that it is within the reach of words and is the realm of words. 'That is, without false attachment apart from the reality of increase, etc.' One explanation is the view of Da Tong Jing Shi. The second explanation is that without the reality of increase and without false attachment, this is thusness (tathatā, suchness). Without the reality of decrease and with attachment to dependent nature, this is how it is. Dependent reality is 'existence'. The meaning of the answer is described in detail. It says that on dependent nature, there is separation from the imagined nature (parikalpita-svabhāva, the nature of what is completely conceptualized).

【English Translation】 English version: Even when consciousness cognizes Nirvana (Nirvana, extinction), it speaks of Nirvana as having a fixed nature of dispersion and extinction according to what consciousness cognizes. Therefore, all dharmas can be expressed in words, but the scope of what each individual consciousness cognizes is limited. This is not the case in Mahayana Buddhism. For example, when eye-consciousness cognizes form, eye-consciousness is a valid cognition (pramāṇa, valid cognition), and the object cognized corresponds to the understanding of eye-consciousness, only then can it be proven that the form of dependent nature (paratantra-svabhāva, dependent origination) is inexpressible. At the same time, the scope of the form cognized by the discriminating consciousness, its appearance, is also inexpressible. Therefore, the dharma known by valid cognition, both the cognizer (the subject of cognition) and the cognized (the object of cognition), are inexpressible. It is only from the consciousness that arises after eye-consciousness that discrimination begins. I say that my eye sees form, and I say that what the eye sees is blue, yellow, and other colors. Even to the point of saying that after the arising of undefiled extinction-wisdom (anāsrava-nirodha-jñāna, undefiled wisdom of cessation), subsequent wisdom arises, and I say that I come from Nirvana and say that it is Nirvana. Therefore, saying that dharmas are expressed in words, whether it is form or Nirvana, does not correspond to what is known by valid cognition. All that can be done is to falsely speak of the self-nature of form, and even to speak of the self-nature of Nirvana. The question above asks, what principle should be used to understand the self-nature of dharmas as being beyond words? The answer below says that all dharmas are falsely established self-natures, or they are said to be form, or they are said to be feeling, and even Nirvana. It should be known that all are falsely established. The self-nature of dharmas, and even what is known by valid cognition, is inexpressible, without self-nature, and even is the realm of words. The Sarvāstivāda (Sarvāstivāda, the school of 'everything exists') and others say that everything has self-nature. The Vaiśeṣika (Vaiśeṣika, the school of particularity) speaks of the six categories, and because of the fourth category of existence, all dharmas become existent. This 'existence' and the dharmas each have their own self-nature. Therefore, self-nature is separately established outside the substance of the dharma. The self-nature established by the Hinayana and non-Buddhist schools is within the reach of words and is the realm of words, so it is not what they are attached to. Therefore, saying 'without self-nature' is not the Sarvāstivāda's saying that dharma has self-nature, but rather that it is within the reach of words and is the realm of words. 'Also, not separately having self-nature apart from it, etc.' is not the Vaiśeṣika's saying that there is a separate self-nature apart from the substance of the dharma, but rather that it is within the reach of words and is the realm of words. 'That is, without false attachment apart from the reality of increase, etc.' One explanation is the view of Da Tong Jing Shi. The second explanation is that without the reality of increase and without false attachment, this is thusness (tathatā, suchness). Without the reality of decrease and with attachment to dependent nature, this is how it is. Dependent reality is 'existence'. The meaning of the answer is described in detail. It says that on dependent nature, there is separation from the imagined nature (parikalpita-svabhāva, the nature of what is completely conceptualized).

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性實有妄執。及離依他所依真如實無妄執。如是離有離無非有而有。即是諸法究體相。圓成實性法釋二空所顯真如。基云。論問以何道理知離言性。答中謂一切法假立自相乃至亦非一切都無所有。此中破執有二。乃至是言所行是言境界牒外二計。第二如是諸法非有自性下重破外計成立自宗。二計者。謂一切法假立自相。乃至唯假建立。非有自相。非外計云。如能詮之名與所詮之境皆是假立名不稱境故。如所執計名實目得所詮之境。此境唯假建立非有自性。言體是無。既計名所詮不稱境。所計境是非有已。外人轉計。故第二論云。亦非離彼別有自性。是言所行是言境界。言名詮所詮既不相稱。即能詮名中有彼色等體和合。此是稱言是言所行境界。故論主非之。亦非離所詮之體彼別有一和合自性是言所行是言境界者。謂若假立名等即所詮之色等上有是言所行境界義名遍計所執計所詮稱言是言境界。色等與名和合即名中和合者。是言所行。是言境界者不然。雖所計非實妄性非無。外人若計所詮既無。即前所言所有自性等亦是非有。故論主第二論云。如是諸法非有自性。如言所說。亦非一切都無所有。即所詮如遍計執言所說法非有自性者亦非一切都無所有。言有依他妄境非無。此破第一名詮所詮稱境外計。如是非有亦非一切都

【現代漢語翻譯】 現代漢語譯本 對「性實有妄執」（認為自性真實存在是錯誤的執著），以及「離依他所依真如實無妄執」（離開依他起性所依賴的真如，認為真實不存在也是錯誤的執著）進行了解釋。像這樣，既不是「有」，也不是「無」，而是「非有而有」，這才是諸法究竟的體相，即圓成實性所顯示的二空真如。 窺基大師在《成唯識論述記》中說：論中問「以什麼道理知道離言自性？」答中說「一切法假立自相，乃至亦非一切都無所有」。這裡破除執著分為兩部分。『乃至』是指言語所能表達的，是言語的境界，這是針對外道的兩種計度。 第二部分，『如是諸法非有自性』，以下重新破除外道的計度，成立自己的宗義。兩種計度是指：『一切法假立自相，乃至唯假建立，非有自相』。外道認為，能詮釋的名與所詮釋的境都是假立的，名不符合境。就像所執著的計度，名與實際所指的境相符合。這個境只是假立的，沒有自性，其體是『無』。既然認為名與所詮釋的境不相符，所計度的境是非有的，外人就轉變計度。所以第二段論述說：『亦非離彼別有自性』，這是言語所能表達的，是言語的境界。名與所詮釋的境既然不相稱，那麼能詮釋的名中就有色等體的和合，這才是符合言語的，是言語所能表達的境界。所以論主否定它。也不是離開所詮釋的體，另外有一個和合的自性，這是言語所能表達的，是言語的境界。如果假立名等，那麼在所詮釋的色等上，就有言語所能表達的境界，這被稱為遍計所執，認為所詮釋的符合言語，是言語的境界。色等與名和合，即名中的和合，是言語所能表達的，是言語的境界，這是不對的。雖然所計度的不是真實的妄性，但也不是沒有。 外人如果認為所詮釋的既然沒有，那麼前面所說的所有自性等也是非有的。所以論主在第二段論述中說：『如是諸法非有自性，如言所說，亦非一切都無所有』。即所詮釋的，如遍計所執，言語所說的法沒有自性，但也不是一切都無所有。也就是說，有依他起的虛妄之境，不是沒有。這裡破除了第一種名詮釋所詮釋的境外計度。像這樣，既不是『有』，也不是一切都『無』。

【English Translation】 English version Explanation of 'Svabhāva satyato mithyāgraha' (the false clinging to the belief that self-nature truly exists) and 'Prithag-āśrita-paratantra-āśraya tathatā satyato mithyāgraha' (the false clinging to the belief that reality does not truly exist when separated from the Suchness that relies on dependent origination). Thus, it is neither 'existent' nor 'non-existent,' but 'not existent yet existent,' which is the ultimate nature of all dharmas, the Suchness revealed by the two emptinesses of Pariniṣpanna-svabhāva (perfected nature). Kuiji (窺基) in his commentary on the Vijñaptimātratāsiddhi-śāstra (成唯識論述記) says: The treatise asks, 'By what reasoning do we know the nature beyond words?' The answer states, 'All dharmas are provisionally established with self-characteristics, and it is not the case that everything is completely non-existent.' Here, the refutation of clinging is divided into two parts. 'And it is not the case' refers to what can be expressed by words, the realm of words, which addresses the two calculations of external paths. The second part, 'Thus, all dharmas do not have self-nature,' below, refutes the calculations of external paths again, establishing one's own doctrine. The two calculations refer to: 'All dharmas are provisionally established with self-characteristics, and are only provisionally established, without self-characteristics.' External paths believe that the name that can express and the object that is expressed are both provisionally established, and the name does not match the object. Like the clinging that is adhered to, the name matches the actual object it refers to. This object is only provisionally established, without self-nature, and its essence is 'non-existent.' Since it is believed that the name does not match the object it expresses, and the object that is calculated is non-existent, externalists change their calculations. Therefore, the second section of the treatise says: 'Nor is there a separate self-nature apart from it,' which can be expressed by words, the realm of words. Since the name and the object it expresses do not match, then the name that can express contains the combination of forms, etc., which is in accordance with words, the realm of words. Therefore, the author of the treatise denies it. Nor is there a separate combined self-nature apart from the object it expresses, which can be expressed by words, the realm of words. If names, etc., are provisionally established, then on the forms, etc., that are expressed, there is a realm that can be expressed by words, which is called Parikalpita (遍計所執), believing that what is expressed is in accordance with words, the realm of words. The combination of forms, etc., with the name, that is, the combination in the name, can be expressed by words, the realm of words, which is not correct. Although what is calculated is not a real false nature, it is not non-existent. If externalists believe that since what is expressed is non-existent, then all the self-natures, etc., mentioned earlier are also non-existent. Therefore, the author of the treatise says in the second section: 'Thus, all dharmas do not have self-nature, as the words say, but it is not the case that everything is completely non-existent.' That is, what is expressed, like Parikalpita, the dharma spoken of by words does not have self-nature, but it is not the case that everything is completely non-existent. In other words, there is the illusory realm of Paratantra (依他起), it is not non-existent. Here, the first external calculation of the name expressing the object is refuted. Thus, it is neither 'existent' nor completely 'non-existent.'

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無所有者。外所計言與名知合稱所目法。此不離言。前非之言此是非有。今指言如是所執和合非有者。亦有依他妄計在故。亦非一切都無所有。又釋。初乃至唯假建立非有自性來明破外計。如名下所詮之法稱能自名。當知此一切色等法唯假建立非有自性。言如所計之體是無。外人既見所詮是無。不稱言故乃隨轉計云。如是名所目之法不稱色名者。應離所目色外別有自性。是言所行是言境界。今論主非之。故言亦非離彼別有自性是言所行境界者。雖作是非非所計有。其依他性等體是非無故。論云如是諸法非有自性如言所說亦非一切都無所有。如前所計如言所說非有自性之法。如所執者非有。如依他法假立名言者。此法亦非一切都無所有。不可無依他等。非有自性者。謂遍計所執。如言所說亦非一切都無所有者。謂依他等也。非但依他離言法是有。其所執非有之法有妄情在。故亦非一切都無所有。所以第二論云。如是非有亦非一切都無所有。上來既明所計非有依他圓成是有。故論問言。云何是有。然答中應言若稱知離言依他等是。今取能照之智故。乃至云唯是無分別智所行境界其後得亦得緣著真法不妄。今取正緣者故唯據無分別智。測云。言謂一切法假立自性至非有自性者。此依依他起性遣遍計所執。亦非離彼別有自性是

【現代漢語翻譯】 現代漢語譯本：無所有者（沒有所有權的人）。外道所計的言語、名稱和認知結合起來，被稱為所指之法。這些都離不開言語。先前否定的言語，現在否定其存在。現在指出，像這樣所執著的和合之法並非真實存在，因為還有依他起性和妄計存在。但也不是一切都完全不存在。進一步解釋，最初乃至只是虛假建立，並非自有自性，以此來破斥外道的計較。如同名稱下所詮釋的法，被稱為能自名。應當知道，這一切色等法都只是虛假建立，並非自有自性。言語如同所計度的本體是虛無的。外道既然看到所詮釋的是虛無的，不符合言語，於是就隨之轉計說，像這樣名稱所指的法不符合色名，應該在所指的色之外，另有自有自性，是言語所能及，是言語的境界。現在論主否定它，所以說，也不是離開那個（色）另外有自有自性，是言語所能及的境界。雖然作了否定，但並非所計度的存在，因為它的依他起性等本體並非虛無。論中說，像這樣諸法並非自有自性，如同言語所說，也不是一切都完全不存在。如同先前所計度的，如同言語所說的，並非自有自性的法，如同所執著的那樣，並非真實存在。如同依他法虛假建立名稱言語，這種法也不是一切都完全不存在，不能沒有依他等。並非自有自性，指的是遍計所執。如同言語所說，也不是一切都完全不存在，指的是依他等。不僅依他離言之法是存在的，而且所執著的非有之法，有虛妄的情感存在，所以也不是一切都完全不存在。所以第二論說，像這樣非有，也不是一切都完全不存在。上面已經說明所計度的非有，依他圓成是存在的，所以論中問道，如何是存在的？然而在回答中應該說，如果符合認知，離開言語，依他等就是存在的。現在取能照之智，乃至說只是無分別智所行境界，其後得智也能緣著真實之法而不虛妄。現在取正緣，所以只根據無分別智。推測說，言語是指一切法虛假建立的自性，乃至非自有自性，這是依據依他起性來遣除遍計所執。也不是離開那個（依他起性）另外有自有自性。

【English Translation】 English version: 'Without an owner' (one who possesses nothing). What is conceived by externalists, the combination of speech, names, and cognition, is collectively called the 'object-designated dharma' (所目法). These are inseparable from speech. The speech that previously negated now negates its existence. Now it is pointed out that such a conceived composite dharma does not truly exist because there is still dependent origination (依他起性) and imputation (妄計). However, it is not that everything is completely non-existent. Further explanation: initially, it is merely a false establishment, not having its own inherent nature (自性), to refute the externalists' calculations. Just as the dharma interpreted under a name is called 'self-naming' (能自名). It should be known that all these dharmas such as form (色) are merely false establishments, not having their own inherent nature. Speech is like the conceived entity being empty. Since externalists see that what is interpreted is empty and does not conform to speech, they then follow and calculate that, like this, the dharma designated by the name does not conform to the name of form, and there should be a separate inherent nature outside the designated form, which is accessible to speech and is the realm of speech. Now the treatise master negates it, so it says that it is not that there is a separate inherent nature apart from that (form), which is the realm accessible to speech. Although negation is made, it is not the conceived existence, because its nature of dependent origination is not empty. The treatise says, 'Like this, these dharmas do not have their own inherent nature, as speech says, nor is everything completely non-existent.' Like what was previously conceived, as speech says, the dharma that does not have its own inherent nature, as conceived, does not truly exist. Like the dependent dharma falsely establishing names and speech, this dharma is not completely non-existent; one cannot be without dependence, etc. 'Not having its own inherent nature' refers to the completely imputed nature (遍計所執). 'As speech says, nor is everything completely non-existent' refers to dependent origination, etc. Not only is the dharma of dependent origination apart from speech existent, but also the non-existent dharma that is clung to has false emotions, so it is not completely non-existent. Therefore, the second treatise says, 'Like this, non-existence is not completely non-existent.' Above, it has been explained that the conceived non-existence, dependent perfection (圓成) is existent, so the treatise asks, 'How is it existent?' However, in the answer, it should be said that if it conforms to cognition, apart from speech, dependence, etc., is existent. Now taking the wisdom that can illuminate, even saying that it is only the realm of non-discriminating wisdom (無分別智), and the wisdom attained after that can also be attached to the true dharma without being false. Now taking the correct condition, so it is only based on non-discriminating wisdom. It is speculated that speech refers to the nature of all dharmas falsely established, even to not having its own inherent nature; this is based on the nature of dependent origination to eliminate the completely imputed nature. Nor is there a separate inherent nature apart from that (dependent origination).

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言境界者。此破意云。非離彼從緣所生依他性外別有執實遍計所執。如言自性是言所行是言境界。如是諸法已下明依他起上圓成實是有。就中有二。初明依他起上遍計無所顯勝義是有。二如是非有已下問答分別有圓成實所以。言如是諸法非有自性如是所說亦非一切都無所有者。謂依他起上無實遍計所執如言自性。亦非依他性所顯真如都無自性。如是非有已下第二釋依他起上有圓成實性所以。于中有二。初牒前為問。如是非有者牒遍計所執。亦非都無所有者牒圓成實性。二謂離增益已下釋也。謂離增益實無妄執乃至勝義自性者。解意謂。于依他性上離遍計實有妄執。及離依他起性所依真如實無妄執。如是離有離無而有。即是諸法究竟圓成實性。謂是人法二無我所顯真如。當知唯是無分別智所行境界者。結顯離言自性。上來立正宗。自下第二破邪執。基云。此下重破外計也。于中有二。初破小乘執有遍計隨言說法。二有二種人下破初學大乘惡取空謗無一切離言說法。前中有二。初有三複次以理廣破。二由此因緣已下結破類通。前中初複次正破立宗。復二複次破其救義。又此三複次即顯三失。一隨名多體失。二名前無體失。三名前生覺失。初複次中景雲。言若於諸法諸事隨起言說即于彼法彼事有自性者。此牒立也。小乘人立

名能召法。故隨言說有法體。如是一法一事應有眾多自性者。若隨說有法有法性者。如世一法有眾多名。法體隨言應多。且如一眼有眾多名。或說為眼或說能見。如是一眼隨彼多名應有多體。世親菩薩取此中意攝論中說。名若定表。名多體多故。何故乃至而詮表故者。此釋法體隨名多過。言亦非眾多假說詮表決定可得乃至非余假說者。論主前難。若隨起言說即有自性。是即一法有其多名。隨說多名應有多體。恐彼外人得如此難。我即印言隨其多名即有多體。故此遮云。亦非眾多假說詮表決定即有多體可得。謂隨一多假說眼時有眼別體。非余根名見名目。乃至隨說目名即有目體等。言是故一切假說若具不具乃至有其自性者。汝前三宗隨起言說即有自性。然彼一法隨多言說無多自性。將知一切假說分別皆有自性。一法有多名各具。一法但一名名不具。問曰。大乘中一一剎那皆有相見二分。即於一本質眼上有眾多名。隨一一名意識分別能有相分之眼隨名而起。是即法體隨多亦無過。云何難言若隨言說有法性者名多體多以為過耶。解云。小乘所立一切法皆可言說。是故諸法隨名詮召說有體者。據其本質。今難本質隨名多過不論相分。小乘宗中說。相分是有解行能緣所攝。是故不得就心相分隨名說多。以大乘中明唯識義立有相見

【現代漢語翻譯】 現代漢語譯本 『名能召法』（名稱能夠招引法），所以隨著言說而有法的實體。如果這樣，一個法、一件事應該有眾多自性。如果隨著言說而有法、有法性，就像世間一個法有眾多名稱，法的實體隨著言說應該增多。例如，一隻眼睛有眾多名稱，或者說為『眼』，或者說能『見』。這樣，一隻眼睛隨著那些眾多名稱應該有多個實體。世親（Vasubandhu）菩薩取此中意，在《攝論》（Abhidharmasamuccaya）中說：『名稱如果確定表述，名稱多則實體也多。』為什麼乃至用詮表呢？這是解釋法體隨著名稱增多的過失。言說也不是眾多假說詮表決定可以得到，乃至不是其餘假說。論主（Vasubandhu）前面的責難是，如果隨著生起言說就有自性，那就是一個法有多個名稱，隨著說多個名稱就應該有多個實體。恐怕那些外人得到這樣的責難，我就印可說隨著多個名稱就有多個實體。所以這裡遮止說，也不是眾多假說詮表決定就可以得到多個實體。所謂隨著一個或多個假說眼睛時，有眼睛的個別實體，不是其餘根的名稱、見的名稱等。乃至隨著說『目』（眼睛）的名稱，就有『目』的實體等。因此，一切假說，如果具足或不具足，乃至有它的自性。你前面的三種宗派，隨著生起言說就有自性，然而那個法隨著多個言說沒有多個自性。將要知道一切假說分別都有自性。一個法有多個名稱，各自具足；一個法只有一個名稱，名稱不具足。問：大乘（Mahayana）中，每一個剎那都有相分（nimitta-bhāga）和見分（darśana-bhāga）二分，就在一個本質的眼睛上有眾多名稱，隨著一個名稱，意識分別能夠有相分的眼睛隨著名稱而生起。這就是法的實體隨著多個名稱也沒有過失。為什麼責難說如果隨著言說有法性，名稱多則實體也多，作為過失呢？解答說：小乘（Hinayana）所立的一切法都可以言說，所以諸法隨著名稱詮釋招引，說有實體，是根據它的本質。現在責難本質隨著名稱增多的過失，不論相分。小乘宗中說，相分是有解行能緣所攝，所以不能就心相分隨著名稱說多。因為大乘中闡明唯識（Vijñānavāda）的意義，建立有相分和見分。

【English Translation】 English version 『Nāma śaknoti dharmān āhātum』 (Name can summon dharmas), therefore, with speech, there is the substance of dharma. If so, one dharma, one thing, should have many self-natures. If with speech there is dharma and dharma-nature, just as one dharma in the world has many names, the substance of dharma should increase with speech. For example, one eye has many names, or it is said to be 『eye,』 or it is said to be able to 『see.』 Thus, one eye should have multiple substances with those many names. Bodhisattva Vasubandhu took this meaning and said in the Abhidharmasamuccaya: 『If the name definitely expresses, then many names mean many substances.』 Why even use expression? This is to explain the fault of the dharma-substance increasing with names. Speech is also not that many hypothetical expressions can definitely obtain, not even other hypothetical expressions. The master of the treatise's (Vasubandhu) previous difficulty is that if self-nature arises with speech, then one dharma has many names, and with many names spoken, there should be many substances. Fearing that those outsiders would get such a difficulty, I would approve of saying that with many names, there are many substances. Therefore, this refutes saying that many hypothetical expressions can definitely obtain many substances. So-called when hypothetically speaking of one or many eyes, there is the individual substance of the eye, not the name of other roots, the name of seeing, etc. Even with the name 『eye』 spoken, there is the substance of 『eye,』 etc. Therefore, all hypothetical speech, whether complete or incomplete, even has its self-nature. Your previous three schools, with the arising of speech, have self-nature, but that one dharma does not have many self-natures with many speeches. It will be known that all hypothetical distinctions have self-nature. One dharma has many names, each complete; one dharma has only one name, the name is incomplete. Question: In Mahayana, every moment has two parts, the nimitta-bhāga (appearance-aspect) and the darśana-bhāga (seeing-aspect), and on one essential eye, there are many names. With one name, the consciousness can have the appearance-aspect of the eye arising with the name. This means that the substance of dharma does not have fault with many names. Why is it difficult to say that if there is dharma-nature with speech, then many names mean many substances, as a fault? The answer is: All dharmas established by Hinayana can be spoken, so dharmas follow the name's interpretation and summoning, saying there is substance, based on its essence. Now, the fault of criticizing the essence increasing with names does not discuss the appearance-aspect. In the Hinayana school, it is said that the appearance-aspect is governed by the understanding, practice, and object-cognizing, so it cannot be said that the mind's appearance-aspect increases with names. Because in Mahayana, the meaning of Vijñānavāda is clarified, establishing the appearance-aspect and the seeing-aspect.

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。未彼小乘心緣境時所有行相非是能緣。乃是彼本質境界影像。是故此中所明立破但論本質。汝說本質隨名而有。即有名多體亦多過。泰云。言若於諸法事置有自性者。如入正理論說聲是有法。聲無常空無我等是法。事者是有法事。如眼識所說依他性住色離言說法不可言說。從眼識後起意識分別。或作色解青黃赤白等解。隨起言說說青黃赤白長短方圓等解。應其言說種種相現。如因聲響應。因言說故彼依他性上諸事諸法有自性。故云名于意識所思。諸法諸事隨言說即于彼法彼事有自性者。此牒計也。下破中初明名多過。第二云過多名但隨一也。謂已下正出其執相違故。總結非云。若具者。結前成立眾多假說而詮表故。若不具者。結第二眾多中但一決定。此已下重勘梵本為定。不可依舊地文別作異師也。基云。彼法者謂能詮教法等。彼事者謂所詮體義等。有體者總指法之自體。有分者別解法之差別分。第二複次中景解。謂外釋救云。我前所說色等諸法隨假名但有一體。不得隨名說有多體。然隨名言定有法體。故牒救云。又如前說色等諸法。若隨假說有自性者。謂小乘宗三世諸法一一各有三世名字以詮召之。是即法體先有後以名詮。以小乘師前立宗云色等諸法隨假說有。故乘此言牒以破之又后二複次進退破之。初破隨說即

【現代漢語翻譯】 現代漢語譯本：小乘宗的心在緣取外境時，其所呈現的行相併非能緣之心本身，而是外境本質的影像。因此，這裡所闡明的立論和破斥都只針對外境的本質。你說外境的本質是隨著名稱而存在的，那麼就會出現一個名稱對應多個實體的過失。泰法師說：『如果認為諸法實事具有自性，就像《入正理論》所說，聲音是有法，聲音是無常、空、無我等是法。』實事是指有法的事，例如眼識所認識的依他起性，住於色法，離於言說，不可言說。從眼識之後生起的意識進行分別，或者理解為色法，或者理解為青黃赤白等。隨著言語的產生，就產生對青黃赤白、長短方圓等的理解。就像因聲音而產生迴響一樣，因為言語的緣故，在依他起性上的諸事諸法就具有了自性。所以說，名稱是意識所思，諸法諸事隨著言語的產生，就在該法該事上具有了自性。』這是對對方觀點的重述。下面破斥對方觀點，首先闡明名稱繁多的過失。第二點說，名稱繁多隻是隨順於一個實體。這是爲了正面指出對方執著的矛盾之處。總結說，『如果具備』，是總結前面成立的眾多假說來詮釋表達。『如果不具備』，是總結第二點，眾多名稱中只有一個是確定的。以下重新校對梵文版本以確定，不能按照舊的文字隨意做出不同的解釋。窺基法師說：『彼法』是指能詮釋的教法等，『彼事』是指所詮釋的體義等。『有體』是總指法的自體，『有分』是分別解釋法的差別部分。第二次『複次』中，景法師解釋說，這是外人解釋來辯護說：『我前面所說的色等諸法，雖然隨著假名只有一個實體，不能隨著名稱說有多個實體，但是隨著名稱一定有法體。』所以重述對方的辯護說：『又如前面所說的色等諸法，如果隨著假說具有自性』，這是指小乘宗認為三世諸法一一各有三世的名字來詮釋它，這就是法體先存在，然後用名稱來詮釋。因為小乘師先前立宗說色等諸法隨著假說而存在，所以借用這句話來破斥它。後面的兩次『複次』進一步從不同角度破斥它。首先破斥『隨說即』

【English Translation】 English version: When the mind of the Hinayana school engages with external objects, the appearances that arise are not the engaging mind itself, but rather the images of the essence of those external objects. Therefore, the establishment and refutation discussed here only concern the essence of the external objects. You say that the essence of external objects exists according to names, then there will be the fault of one name corresponding to multiple entities. Master Tai said: 'If one believes that all dharmas and events possess self-nature, as stated in the Nyāyapraveśa (Introduction to Logic), sound is the subject (dharmin), and sound is impermanent, empty, selfless, etc., are the predicates (dharmas).』 Events refer to the events of the subject, such as the dependent nature (paratantra-svabhāva) perceived by eye-consciousness, residing in form (rūpa), beyond words, and inexpressible. From the consciousness arising after eye-consciousness, there is discrimination, either understanding it as form, or understanding it as blue, yellow, red, white, etc. As speech arises, there arises understanding of blue, yellow, red, white, long, short, square, round, etc. Just as a response arises from a sound, due to speech, the events and dharmas on the dependent nature possess self-nature. Therefore, it is said that names are what consciousness thinks of, and as speech arises, the dharmas and events possess self-nature in that dharma and event.』 This is a restatement of the opponent's view. Below, the opponent's view is refuted, first clarifying the fault of numerous names. The second point says that numerous names merely follow one entity. This is to directly point out the contradiction in the opponent's attachment. The summary says, 'If possessing,' summarizes the previously established numerous provisional explanations to interpret and express. 'If not possessing,' summarizes the second point, that among numerous names, only one is definite. From here onwards, the Sanskrit version has been re-collated to confirm, and one cannot arbitrarily make different interpretations based on the old text. Master Kuiji said: 'That dharma' refers to the teaching dharma (dharma) that can explain, etc., 'That event' refers to the essence of the entity (vastu) that is explained, etc. 'Having substance' refers to the self-nature of the dharma in general, 'Having divisions' refers to the different parts of the dharma that are explained separately. In the second 'Furthermore,' Master Jing explains that this is an explanation by outsiders to defend, saying: 'The dharmas such as form that I mentioned earlier, although there is only one entity according to provisional names, one cannot say that there are multiple entities according to names, but there must be a dharma-substance according to names.' Therefore, restating the opponent's defense, saying: 'Also, as mentioned earlier, if dharmas such as form possess self-nature according to provisional explanations,' this refers to the Hinayana school believing that each of the dharmas of the three times has the names of the three times to interpret it, this is the dharma-substance existing first, and then using names to interpret it. Because the Hinayana masters previously established the doctrine that dharmas such as form exist according to provisional explanations, they borrowed this statement to refute it. The following two 'Furthermore' further refute it from different angles. First, refuting 'according to saying, then'

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有法體。后破前有色等后以名詮。今是初破即從救破也。天下道理要先有事後立其名。汝既前說色等諸法隨言有。是即諸法待言方有未言說時應無自性。未言說時無自性者。豈不違汝云未來諸法先已有體后從緣生。問曰。未言說前設當無體。復有何過。下次難言。若無自性事制立假說詮表不應道理者。若未立名未有法體。未有法體而立名者不應道理。言假說詮表既無有所至不應理者。若未名未有法體未有法體不可施名。既無有名。而世法體隨假說有不應道理。基云。汝既言隨名即稱目有所目者。先未成立假說名前彼所詮事應無自性。以隨名方有事故。即名未起彼事無也。未起名前彼事既無。而現詮表能詮之名不應道理。假說之名既無所有。所有所詮法事隨能詮名有自性不應道理。展轉破之。第三複次中景雲。別有薩婆多等諸小乘師復救。義云。我所說隨諸言說有法性者。先有色體隨言說顯。故說言有。非辨法體。故今牒破。又若諸色至攝取色者。此牒執也。是即離色至而實不起者。前未立色名先有色體。是即離色字于彼色法應起色覺。若未立色名已生色覺。何勞立名以顯於色。若未立色名未生色覺。明知名前未有色體。故云而實不起。泰云。如初生小兒未解柱青黃長短等色名。故當爾見柱不起青黃長短等覺。後由依柱

【現代漢語翻譯】 有法體（已經存在的法），之後通過破除『前有』的色等法，再用名稱來詮釋。現在是最初的破斥，即從救護的立場進行破斥。天下的道理應該是先有事物，然後才建立名稱。你既然之前說色等諸法隨著言說而存在，這就是說諸法要依賴言說才存在，沒有言說的時候就應該沒有自性。沒有言說的時候沒有自性，豈不是違背了你所說的未來諸法先已有體，然後才從因緣而生？ 問：在沒有言說之前，假設沒有法體，又有什麼過失呢？ 答：下次就反駁說，如果沒有自性，那麼建立假說來詮釋表達就不合道理。如果沒有建立名稱，就沒有法體；沒有法體而建立名稱，是不合道理的。言說、假說、詮釋表達既然沒有所指，就不合道理。如果沒有名稱，就沒有法體；沒有法體，就不能施加名稱。既然沒有名稱，而世間法的體性隨著假說而存在，是不合道理的。 窺基（唐代法相宗大德）說：你既然說隨著名稱就能稱量所指的事物，那麼在沒有成立假說名稱之前，它所詮釋的事物應該沒有自性，因為是隨著名稱才有的。也就是說，名稱沒有產生，事物就沒有。在名稱沒有產生之前，事物既然沒有，那麼現在詮釋表達的能詮之名就不合道理。假說的名稱既然沒有所有，那麼所有所詮釋的法事隨著能詮之名而有自性，是不合道理的。這是輾轉破斥。 第三次反駁中，景（可能是指某位法師）說：另外有薩婆多部（ सर्वस्तिवादिन्，一切有部，小乘佛教部派之一）等諸小乘師再次救護。意思是說：我所說的隨著言說而有法性，是說先有色體，隨著言說而顯現，所以說有，不是辨別法體。所以現在加以駁斥。 『又若諸色至攝取色者』，這是對執著的陳述。『是即離色至而實不起者』，前面沒有建立色的名稱，先有色體，這就是說離開『色』字，對於那個色法應該產生色的感覺。如果未建立色的名稱就已經產生色的感覺，何必再立名稱來顯現色？如果未建立色的名稱，未產生色的感覺，明明知道在名稱之前沒有色體，所以說『而實不起』。 泰（可能是指某位法師）說：如同初生的小兒，不瞭解柱子的青黃長短等色的名稱，所以當他看到柱子的時候，不會產生青黃長短等感覺。後來由於依靠柱子...

【English Translation】 There is a dharma-body (an existing dharma), and later, by refuting the 'prior existence' of forms (色, rūpa) and other dharmas, it is then explained using names. Now, this is the initial refutation, which is to refute from a position of defense. The principle of the world is that there must first be a thing, and then a name is established for it. Since you previously said that forms and other dharmas exist according to speech, this means that dharmas exist dependent on speech, and when there is no speech, they should have no self-nature (自性, svabhāva). If there is no self-nature when there is no speech, doesn't this contradict what you said about future dharmas already having a substance and then arising from conditions? Question: If there is no dharma-body before speech, what fault is there? Answer: Next, it will be refuted by saying that if there is no self-nature, then establishing hypothetical explanations is unreasonable. If a name is not established, there is no dharma-body; establishing a name without a dharma-body is unreasonable. Speech, hypothetical explanations, and expressions are unreasonable since they have nothing to refer to. If there is no name, there is no dharma-body; without a dharma-body, a name cannot be applied. Since there is no name, and the nature of worldly dharmas exists according to hypothetical explanations, it is unreasonable. Kuiji (窺基, a prominent Tang Dynasty master of the Faxiang school) said: Since you say that things can be measured according to names, then before the establishment of hypothetical names, the things they explain should have no self-nature, because they only exist according to names. That is to say, if the name has not arisen, the thing does not exist. Since the thing does not exist before the name has arisen, then the name that now explains and expresses is unreasonable. Since the hypothetical name has nothing, it is unreasonable for the dharma-events that are explained to have self-nature according to the name that explains. This is a refutation in turn. In the third refutation, Jing (景, possibly referring to a certain Dharma master) said: In addition, there are Sarvāstivādins ( सर्वस्तिवादिन्, 'those who assert all exists', one of the early Buddhist schools) and other Hinayana masters who again defend. The meaning is: What I said about dharma-nature existing according to speech means that there is first a form-substance, which is revealed according to speech, so it is said to exist, not to distinguish the dharma-substance. Therefore, it is now refuted. 'Also, if all forms lead to the collection of forms,' this is a statement of attachment. 'That is, if one is apart from form, it does not actually arise,' before the name of form was established, there was already a form-substance, which means that apart from the word 'form,' one should have a sense of form regarding that form-dharma. If a sense of form has already arisen before the name of form was established, why bother establishing a name to reveal form? If the name of form has not been established and a sense of form has not arisen, it is clear that there is no form-substance before the name, so it is said 'it does not actually arise'. Tai (泰, possibly referring to a certain Dharma master) said: Like a newborn child who does not understand the names of colors such as blue, yellow, long, and short of a pillar, so when he sees the pillar, he does not have a sense of blue, yellow, long, and short. Later, due to relying on the pillar...

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青黃長短等假名故方起此覺。若未立名前見柱時于柱青黃等色法之柱等色事應起青黃長短等覺。而實不起。故知眼識見柱依他性不可言說。法外所有立青黃長短等可言說。分別性自效能隨言說起也。下結破類通。景雲。問曰。如聞色分別時意識見分即有相分影像色名起。云何而言隨言說法無有自性。又複意識緣名分別影像之色。影像之色即是依他。云何后說依他是離言法性。解云。意識相分影像之色實是依他如幻化法。意識見分緣名分別此相分時不作因緣虛幻法解。乃依此相分依他色上種種構畫執有定性。執有定性倒情所立自性是遍計所執。隨言說法畢竟無。相分依非隨言說倒情所立。故不得說相分依他。種種構畫都不稱彼相分依他。是故依他還是離言諸法自性。上來破小乘增益執竟。自下第二破初學大乘惡取空者謗無離言諸法自性損減執。于中有二。初開二人于佛法中俱為壞失。二別解二人壞失之相。初文中毗奈耶者是其律藏。余之二藏總名為法。亦可法通三藏。三藏之中能有調伏離過之義名毗奈耶。一者於色等法至起損減執者。還是向前所說執有遍計所執。相對故來。泰云。於色等法計有自性。於色等事計有自相。二者于假說相處至起損減執者。此執止是此中所破之義。備云。于依他起性假說處及依他假說所依圓

【現代漢語翻譯】 現代漢語譯本： 因為有了青、黃、長、短等假名，才產生了這種覺知。如果未建立名稱，在看到柱子時，對於柱子的青、黃等顏色以及柱子本身，應該會產生青、黃、長、短等覺知。但實際上並沒有產生。因此可知，眼識見柱是依他性（paratantra-svabhava，緣起性）的，不可言說。在法之外所建立的青、黃、長、短等是可言說的，分別性（parikalpita-svabhava，遍計所執性）的自效能夠隨著言說而生起。下面總結並破斥類似的觀點。景雲說：『如果聞色分別時，意識的見分（vijñāna-bhāga，能見部分）即有相分（nimitta-bhāga，所見部分）的影像色名生起，為何說隨言說法沒有自性？又，意識緣名分別影像之色，影像之色即是依他，為何後面說依他是離言法性？』解釋說：意識的相分，即影像之色，確實是依他，如同幻化之法。意識的見分緣名分別此相分時，不作因緣虛幻法理解，乃依此相分依他色上種種構畫，執有定性。執有定性的顛倒情識所立的自性是遍計所執。隨言說法畢竟沒有。相分依他並非隨言說顛倒情識所立，故不得說相分依他。種種構畫都不符合那相分依他，因此依他還是離言諸法自性。上面破斥了小乘增益執。下面第二部分，破斥初學大乘惡取空者，他們誹謗沒有離言諸法自性，是損減執。其中分為兩部分：首先說明這兩種人在佛法中都是破壞者；其次分別解釋這兩種人破壞佛法的相狀。第一部分中，毗奈耶（vinaya，律）指的是律藏，其餘的二藏總稱為法（dharma，佛法）。也可以說法通三藏。三藏之中，能夠調伏、遠離過失的稱為毗奈耶。第一種人，對於色等法，生起損減執，還是向前所說的執有遍計所執，相對而言。泰說：『對於色等法，計有自性；對於色等事，計有自相。』第二種人，對於假說相處，生起損減執，這種執著正是此處所要破斥的意義。備說：『對於依他起性（paratantra-svabhava，緣起性）的假說處，以及依他假說所依的圓

【English Translation】 English version: Because of the provisional names such as blue, yellow, long, and short, this awareness arises. If names were not established, when seeing a pillar, regarding the blue, yellow, and other colors of the pillar, as well as the pillar itself, awareness of blue, yellow, long, short, etc., should arise. But in reality, it does not. Therefore, it is known that the eye-consciousness seeing the pillar is of dependent nature (paratantra-svabhava), which is inexpressible. What is established outside of the Dharma, such as blue, yellow, long, and short, is expressible, and the self-nature of the discriminated nature (parikalpita-svabhava) can arise along with speech. Below is a summary and refutation of similar views. Jingyun said: 'If, when hearing the discrimination of color, the seeing-aspect (vijñāna-bhāga) of consciousness immediately has the image-color-name of the appearance-aspect (nimitta-bhāga) arise, why is it said that phenomena that follow speech have no self-nature? Furthermore, consciousness discriminates the image-color based on names, and the image-color is dependent. Why is it later said that dependence is the nature of phenomena beyond words?' The explanation is: The appearance-aspect of consciousness, which is the image-color, is indeed dependent, like illusory transformations. When the seeing-aspect of consciousness discriminates this appearance-aspect based on names, it does not understand it as a causal, illusory phenomenon. Instead, it relies on this dependent color of the appearance-aspect and makes various constructions, clinging to a fixed nature. The self-nature established by the inverted emotions that cling to a fixed nature is the completely imputed nature (parikalpita-svabhava). Phenomena that follow speech ultimately do not exist. The dependent appearance-aspect is not established by inverted emotions that follow speech, so it cannot be said that the appearance-aspect is dependent. Various constructions do not match that dependent appearance-aspect. Therefore, dependence is still the self-nature of phenomena beyond words. Above, the Hinayana's clinging to addition is refuted. Below, the second part refutes those who misunderstand emptiness in early Mahayana, who slander that there is no self-nature of phenomena beyond words, which is a clinging to subtraction. This is divided into two parts: first, it is explained that both types of people are destroyers in the Buddhadharma; second, the aspects of how these two types of people destroy the Buddhadharma are explained separately. In the first part, Vinaya refers to the Vinaya Pitaka (vinaya, monastic rules), and the remaining two pitakas are collectively called Dharma. It can also be said that Dharma encompasses the three pitakas. Among the three pitakas, that which can subdue and be free from faults is called Vinaya. The first type of person, regarding phenomena such as color, gives rise to a clinging to subtraction, which is still the clinging to the completely imputed nature mentioned earlier, relatively speaking. Tai said: 'Regarding phenomena such as color, they calculate that there is self-nature; regarding things such as color, they calculate that there is self-characteristic.' The second type of person, regarding the place of provisional speaking, gives rise to a clinging to subtraction, and this clinging is precisely the meaning to be refuted here. Bei said: 'Regarding the place of provisional speaking of dependent origination (paratantra-svabhava), and the perfect

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成實性。依他離言性圓成勝義效能無所有。故名損減執。基云。依他性名假說相。假說有色等相故。圓成實性名為相處。即知假說依他除所計處有真如。故開二章竟。自下別解于實無事起增益執指同前破。於色等法實有唯事下解第二人。文有二初正破執。二引說證成。前中復二。初牒執略非。許說生下第二正破。破中初法喻合據理懸破。二如有一類下就人指行。謂若於彼色等諸法實有唯事起損減執等者。景雲。凡是遍計所執倒情構畫虛假之法。必迷真實。托真為有若無。撥所迷真實。能迷虛假亦不得有無二種。皆不應理。基云。言於色等法實有唯事起損減執者。此撥無依他。景雲。喻意依實立假實無假無。合云如是要有色等諸法乃至既依處假亦應無等者。且如要有實色所表方有假說能表。非無所表實而有能表假。既就能表破竟。次就能所依。若唯有假無有實事。既無所處假立亦有。是即名為壞諸法者。基云。若有假無實事既無所處假立亦應無等者。若唯言有假說等假依他而無圓成者。圓成是假說依他處。既無依處何處得有假說依他。又假說者。謂所起法是有。而依他圓成實事是無。起遍計時必依二性。而無所依二性而有能依遍計者。即名壞諸法。測云。如是要有乃至假說所表者。此解意云。要有色等諸法從因緣生。依

他性實唯事自相。方可得有色等諸法共相假立言說。非無依他起自相實有唯事而得有共相假立言說。第二就人指行雲。如有一類乃至起不如理虛妄分別等者。景雲。此破初學大乘人中惡取空者故言一類。佛初成道為聲聞人說四諦教令得四果。得四果已轉執諸有決定性苦真是苦等。其中有不定性人堪回入大乘。佛為此等說大般若有十萬頌為破遍所執。從始至非未唯說法空。諸學人同如是說故云同說。難解大乘相應空性相應。般若會上未宜同說依他圓成真實是有。故般若經未說此事。故云未極顯了密意趣義甚深經典。又不能知般若經意唯虛妄遍計所執餘二是有。依經總執一切皆空。故云不能如實解所說義起不如理虛妄分別。測云。依抉擇釋文有三法輪。一四諦法輪。如四阿含等。二無相大乘。謂大品般若等經但說遍計所執無相。三了義。即是解深密等具說三性。依此等文西方兩解。清辨菩薩云。諸部般若名爲了義。說一切諸法無所得故。解深密經名為不了。安立三性不說皆空故。護法菩薩云。據實無淺深。但具說三性名爲了義。若不具者名不了。言彼于虛假所依處所乃至是為真實者。景雲。凡是虛假必依實事。實事若無假亦不立。汝云何言一切唯假名為真實。測云。論主轉破言。汝既撥無依他。故能依遍計所執亦無。既無

【現代漢語翻譯】 現代漢語譯本 他性（Paratantra-svabhava，依他起性）的真實存在僅僅在於自相（svalaksana，自性）。這樣才能有色等諸法（rupa，聲音等現象）的共相（samanya-laksana，共相）和假立的言說。如果依他起性沒有真實的自相，就不能僅僅通過唯識（vijnana，意識）而有共相和假立的言說。 第二，就針對人的錯誤行為指出：『如有一類乃至起不如理虛妄分別等者』。景（可能是指窺基）說：『這是爲了破斥初學大乘的人中錯誤地執著于空性的人，所以說『一類』。佛陀最初成道時，為聲聞（sravaka，聽聞佛法的人）說四諦（arya-satya，四聖諦）之教，使他們證得四果（phala，修行果位）。他們證得四果后，反而執著于諸法具有決定性的苦，認為『真是苦』等等。其中有些根性不定的人，可以引導他們進入大乘。佛陀爲了這些人說了《大般若經》（Mahaprajnaparamita Sutra），有十萬頌，爲了破除遍計所執（parikalpita，遍計所執性）。從開始到最後，只說諸法是空。』 諸位學人也同樣這樣說，所以說是『同說』。難以理解的大乘相應空性相應。《般若經》上不應該一同說依他起性（paratantra，依他起性）和圓成實性（parinispanna，圓成實性）是真實存在的。所以《般若經》沒有說這件事，所以說是『未極顯了密意趣義甚深經典』。又因為不能理解《般若經》的意義，只認為虛妄的遍計所執是存在的，其餘二性是空。依據經文總執一切皆空，所以說『不能如實解所說義起不如理虛妄分別』。 測（可能是指法測）說：『依據《抉擇分釋》（Viniscaya-samgrahani），有三法輪（tri-cakra，三次法輪）。一是四諦法輪，如《四阿含經》（Agama）等。二是無相大乘，指《大品般若經》等，只說遍計所執無相。三是了義（nitartha，究竟意義），即是《解深密經》（Samdhinirmocana Sutra）等，具說三性（tri-svabhava，三種自性）。』依據這些經文，西方有兩種解釋。清辨菩薩（Bhavaviveka）說：『諸部《般若經》名爲了義，因為說一切諸法無所得故。《解深密經》名為不了義（neyartha，非究竟意義），因為安立三性，不說皆空。』護法菩薩（Dharmapala）說：『實際上沒有淺深之分，但具說三性名爲了義，若不具者名不了義。』 『言彼于虛假所依處所乃至是為真實者』。景說：『凡是虛假的，必定依存於真實的事物。如果真實的事物不存在，虛假的也無法成立。你為什麼說一切唯假，名為真實？』測說：『論主（可能是指世親）反駁說：『你既然否定了依他起性，那麼能依的遍計所執也就不存在了。既然沒有…』

【English Translation】 English version The reality of Paratantra-svabhava (other-dependent nature) lies solely in its svalaksana (own-characteristic). Only then can there be samanya-laksana (common characteristics) and conceptual designations for phenomena such as rupa (form, sound, etc.). If the other-dependent nature did not have a real own-characteristic, it would not be possible to have common characteristics and conceptual designations merely through vijnana (consciousness). Secondly, regarding the pointing out of incorrect actions of people: 'As there are some who even give rise to irrational and false discriminations, etc.' Jing (possibly referring to Kuiji) says: 'This is to refute those among the beginners of Mahayana who wrongly cling to emptiness, hence the term 'some'. When the Buddha first attained enlightenment, he taught the Four Noble Truths (arya-satya) to the sravakas (listeners), enabling them to attain the four fruits (phala). After attaining the four fruits, they instead clung to the notion that all dharmas have a definitive suffering nature, thinking 'truly it is suffering,' etc. Among them, there are those of uncertain disposition who can be guided into Mahayana. For these people, the Buddha spoke the Mahaprajnaparamita Sutra, containing one hundred thousand verses, in order to refute the parikalpita (imputed nature). From beginning to end, it only speaks of the emptiness of all dharmas.' All learners say the same, hence it is said 'saying the same'. The Mahayana corresponding to emptiness is difficult to understand. In the Prajna Sutra, it is not appropriate to speak together of the other-dependent nature (paratantra) and the parinispanna (perfected nature) as truly existing. Therefore, the Prajna Sutra does not speak of this matter, hence it is said 'not fully revealing the profound meaning of the secret intention'. Furthermore, because they cannot understand the meaning of the Prajna Sutra, they only consider the false parikalpita as existing, and the other two natures as empty. Based on the sutra, they generally cling to the notion that everything is empty, hence it is said 'unable to truly understand the meaning of what is said, giving rise to irrational and false discriminations'. Ce (possibly referring to Dharmamegha) says: 'According to the Viniscaya-samgrahani, there are three turnings of the Dharma wheel (tri-cakra). First is the turning of the Four Noble Truths, such as the Agamas. Second is the Mahayana of no-characteristics, referring to the Mahaprajnaparamita Sutra, etc., which only speaks of the imputed nature as having no characteristics. Third is the nitartha (definitive meaning), which is the Samdhinirmocana Sutra, etc., which fully speaks of the three natures (tri-svabhava).' Based on these sutras, there are two interpretations in the West. Bhavaviveka says: 'The Prajna Sutras are called definitive because they say that all dharmas are unobtainable. The Samdhinirmocana Sutra is called neyartha (provisional meaning) because it establishes the three natures and does not say that everything is empty.' Dharmapala says: 'In reality, there is no distinction between shallow and deep, but fully speaking of the three natures is called definitive, and if not fully speaking, it is called provisional.' 'Speaking of that which is the basis of the false, even to the point of considering it as real.' Jing says: 'Whatever is false must depend on something real. If the real thing does not exist, the false cannot be established either. Why do you say that everything is only false, calling it real?' Ce says: 'The author of the treatise (possibly referring to Vasubandhu) refutes: 'Since you deny the other-dependent nature, then the imputed nature that depends on it also does not exist. Since there is no...'

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遍計。何當得有圓成實是為真實。是則損減二性。由此道理已下有者。景雲。汝本謗實。實無假亦無亦名謗假。故云二種俱謗。即情過屬彼名極無者。空見既成行同外道。大慈論云。令擯棄之。自懷空見。不期當果不植現因名自毀壞。亦壞他人同彼見者。自下第二引說證成。于中有二。初引經解釋。二重分別惡善取空人。前中乃至亦如一類惡取空者已來引經。測云。此舉無盡意經文。彼經作此說。問若爾何故佛藏經說無過輕有過重。解云。所為各異故不相違。佛藏經為顯理。無相順理所以過輕。有相乖理所以過重。無盡意經為辨行。修有順行所以過輕。無見乖行所以過重。何以故下釋經意。測云。我見唯有迷境過而無六過。六過者。一不謗所知境界明無邪因過。二不由此因墮諸惡趣者明無惡果過。我見有二種。謂分別及俱生。分別我見是不善故能感惡。今此文中且據俱生作此分別。一解。但因他力能感惡趣。不由此見令墮惡趣報也。三於他求法者是修因。四求苦解脫者求解脫果。言不為虛誑者牒前修因不為虛誑。不作稽留者牒前證果時不作留難。五於法于諦亦能建立者。于教法及所詮諦皆能建立。六于諸學處不生慢緩者。明於諸學處不生懈怠。第二重分別二種取空人。初解惡取空者。由彼故空亦不信受者。謂真實義由

【現代漢語翻譯】 現代漢語譯本 遍計所執性（Parikalpita，遍計）：何時才能獲得圓成實性（Parinispanna，圓成）才是真實？如果這樣說，那就是損減了二性（指遍計所執性和圓成實性）。由於這個道理，下面有這樣的說法。景雲（人名），你本來就在誹謗實性（真實存在的事物），說實性既不是假有也不是沒有，這也叫做誹謗假有。所以說兩種都在誹謗。執著于情識的過失屬於那些認為一切皆空的人，他們的空見一旦形成，行為就和外道一樣。《大慈論》說，應該擯棄他們。如果自己懷有空見，不期望獲得果報，也不種植現在的因，這就叫做自我毀壞，也毀壞了那些和他們見解相同的人。 下面第二部分引用經文來證明和成立這個觀點。其中分為兩部分。首先是引用經文進行解釋，然後是重新分別惡取空和善取空的人。前面說到『乃至也像一類惡取空的人』，就是引用的經文。測（人名）說，這裡引用的是《無盡意經》的經文。那部經是這樣說的。問：如果這樣，為什麼《佛藏經》說沒有過失輕微，有過失嚴重的？解釋說：因為所針對的目的不同，所以不互相違背。《佛藏經》是爲了闡明道理，因為無相順應真理，所以過失輕微；有相違背真理，所以過失嚴重。《無盡意經》是爲了辨別修行，修習有相順應修行的行為，所以過失輕微；持有邪見違背修行的行為，所以過失嚴重。』為什麼呢？』下面解釋經文的含義。測（人名）說，『我認為我見只有迷惑境界的過失，而沒有六種過失。』六種過失是：一，不誹謗所知的境界，表明沒有邪因的過失；二，不因此因墮入各種惡趣，表明沒有惡果的過失。我認為我見有兩種，分別是分別我見和俱生我見。分別我見是不善的，所以能夠感生惡果。現在這段文字中，暫且根據俱生我見來做這樣的分別。一種解釋是，僅僅因為他人的力量才能夠感生惡趣，不會因為這種見解而墮入惡趣的果報。三，對於向他人尋求佛法的人來說，這是修因。四，對於尋求從痛苦中解脫的人來說，這是求解脫果。』不為虛誑』是呼應前面所說的修因不為虛誑。』不作稽留』是呼應前面所說的證果時不做阻礙。五，對於佛法和真諦也能夠建立，』對於教法以及所詮釋的真諦都能夠建立。六，對於各種學處不產生傲慢和懈怠，』表明對於各種學處不產生懈怠。 第二部分重新分別兩種取空的人。首先解釋惡取空的人。』由於他們的緣故，空性也不被信受』，指的是真實義由於...

【English Translation】 English version Parikalpita (遍計所執性, Imagined Nature): When can Parinispanna (圓成實性, Perfected Nature) be obtained as the true reality? If it is said like this, then it diminishes the two natures (referring to the imagined nature and the perfected nature). Due to this reason, there is the following statement. Jingyun (景雲, a person's name), you are originally slandering reality (things that truly exist), saying that reality is neither false nor non-existent, which is also called slandering falsity. Therefore, it is said that both are slandering. Attachment to the faults of emotions belongs to those who think everything is empty. Once their view of emptiness is formed, their behavior is the same as that of externalists. The Mahakarunika Sutra says that they should be abandoned. If one cherishes the view of emptiness, does not expect to obtain the fruit, and does not plant the present cause, this is called self-destruction, and it also destroys those who have the same views as them. The second part below quotes scriptures to prove and establish this point. It is divided into two parts. The first is to interpret the scriptures, and then to re-distinguish between those who wrongly grasp emptiness and those who rightly grasp emptiness. The previous statement 'even like a class of people who wrongly grasp emptiness' is a quote from the scriptures. Ce (測, a person's name) said that this quotes the text of the Akshayamati Sutra. That sutra says this. Question: If so, why does the Buddha-pitaka Sutra say that there is no slight fault, but there are serious faults? The explanation is that because the purposes are different, they do not contradict each other. The Buddha-pitaka Sutra is to clarify the principle, because the absence of form accords with the truth, so the fault is slight; the presence of form contradicts the truth, so the fault is serious. The Akshayamati Sutra is to distinguish practice, practicing actions that accord with practice, so the fault is slight; holding wrong views that contradict practice, so the fault is serious. 'Why?' The following explains the meaning of the scriptures. Ce (測, a person's name) said, 'I think that my view only has the fault of being deluded by the realm, but does not have the six faults.' The six faults are: one, not slandering the known realm, indicating that there is no fault of wrong causes; two, not falling into various evil destinies because of this cause, indicating that there is no fault of evil consequences. I think that my view has two kinds, namely, the discriminating self-view and the innate self-view. The discriminating self-view is unwholesome, so it can produce evil consequences. In this passage, we will temporarily make this distinction based on the innate self-view. One explanation is that only because of the power of others can one produce evil destinies, and one will not fall into the retribution of evil destinies because of this view. Three, for those who seek the Dharma from others, this is cultivating the cause. Four, for those who seek liberation from suffering, this is seeking the fruit of liberation. 'Not being false' echoes the previous statement that cultivating the cause is not false. 'Not delaying' echoes the previous statement that there is no hindrance when realizing the fruit. Five, one can also establish the Dharma and the truth,' one can establish the teaching and the truth that is explained. Six, one does not generate arrogance and laziness towards various disciplines,' indicating that one does not generate laziness towards various disciplines. The second part re-distinguishes between the two kinds of people who grasp emptiness. First, explain those who wrongly grasp emptiness. 'Because of them, emptiness is also not believed,' referring to the true meaning because of...

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遍計所執故名空而不信受。於此而空亦不信受者。泰云。於此依他性上而有圓成實性亦不信受。又釋。於此依他起圓成實性上無遍計所執性故而說名空。測云。於此依他性上無遍計故空。何以故由彼故空彼實是無等者。景雲。謂由遍計所執虛誑故空彼實是無。於此離言法性依他起等無虛誑說為空此實是有。由此道理可說為空。若說離言自性亦都無者。倒情計執必有依託。依託何處而得起耶。故云何處。若有依託。即有能依所依。於此二何者是空。故云何者。若言能依所依二俱空者。能依虛妄可說為空。所依真實何故名空。亦不應言由此所依故能依虛妄。能依空故於此所依亦說為空。如此等執是即名為惡取空者。泰云。若說三性都無所有。何依他圓成處何有智。云何遍計執性故說為空。又釋。于依他性處是何。圓成實性者由何。遍計執性故空。測云。何處者嘖無依他何等者嘖無遍計。何故者嘖空所以。基云汝不應言由遍計所執。此于依他圓成此中即說為空。景雲。復以問答辨二性是有。問如彼後代三論師說。一切法依他圓成同彼遍計所執皆是虛妄顛倒之法自性皆空。有何等過而說為惡取空耶。解云。遍計所執倒情計有性非因果。猶如兔角其性是空。依他依緣起。即是染凈因果。由染因緣久處輪迴。由凈因果起登彼岸成應

化兩身。圓成實性即是真如理。若迷此理廣積塵劫。由悟此理究竟出纏成佛法身。若二性同遍計執空者。應同遍計性非因果。若依他非染因果。是即眾生從本已來應無流轉。若非凈因果即無出凡三乘聖道。若汝計有染凈因果凡聖等異。云何執同遍計所執畢竟無計其性空耶。若汝復執從本已來無流轉事亦無出凡聖道者。是即世間亦無謗信。云何經說無三寶四諦說名為謗。又若汝執無因無果一切空者。云何得有人畜不同貴賤等異。既有此等世所同知。驗知因果依他不無。又若依他同彼遍計是虛誑法畢竟空者。諸菩薩等緣結后智。云何但依他因果自利利他。寂絕不緣遍計所執性。若俱空即應俱緣。或俱不緣。既有緣不緣別。將知因果定有不空。又若圓成真如亦同遍計畢竟空者。是即空理最為究竟。云何證智正證入時不作空解。所證理空能證之智不作空解。解與理違。云何名證。若言此智證空理還作空解境智相稱名為證者。既作空解即有分別。云何得名無分別智證無分別理平等平等此智生耶。是故真如不可說空。故善戒經及舊地持皆云。有為名為有為。即是依他圓成有也。我及我所名非有。即是遍計所執空非有也。如此義門雖昔已有人不能解。由念三藏㔁堀方出故。瑜伽等論皆言二空所顯真如。由在加行推尋二空。根本智生顯

【現代漢語翻譯】 現代漢語譯本 化兩身：圓成實性（Parinispanna，究竟圓滿性）就是真如理（Tathata，如如）。如果迷惑于這個道理，就會廣積塵劫（kalpa，極長的時間單位）。如果領悟了這個道理，最終就能脫離纏縛，成就佛法身（Dharmakaya，法身）。如果說二性（指依他起性和遍計所執性）相同，遍計執（Parikalpita，遍計所執性）是空性的，那麼它們應該都像遍計性一樣，沒有因果關係。如果說依他起性（Paratantra，依他起性）不是染污的因果，那麼眾生從一開始就應該沒有流轉。如果說沒有清凈的因果，那麼就沒有脫離凡夫的三乘（乘，Yana，聲聞乘、緣覺乘、菩薩乘）聖道。如果你們認為有染污和清凈的因果，有凡夫和聖人等差別，為什麼又執著于相同的遍計所執性，認為它畢竟沒有自性是空性的呢？如果你們又執著于從一開始就沒有流轉之事，也沒有脫離凡夫的聖道，那麼世間就沒有誹謗和信仰。為什麼經中說沒有三寶（Ratna-traya，佛、法、僧）和四諦（Aryasatya，苦、集、滅、道）的說法是誹謗呢？又如果你們執著于沒有因沒有果，一切都是空性的，那麼怎麼會有人的貴賤和畜生的不同等差別呢？既然有這些世間共同認知的事實，就可以驗證因果依他起性不是沒有的。又如果依他起性與遍計所執性相同，是虛妄的法，畢竟是空性的，那麼諸菩薩等在緣起之後所獲得的智慧，為什麼只依據依他起性的因果來利益自己和他人，而完全不緣遍計所執性呢？如果兩者都是空性的，就應該同時緣起或者同時不緣起。既然有緣起和不緣起的差別，就可以知道因果一定有不空性。又如果圓成實性（Parinispanna，究竟圓滿性）的真如（Tathata，如如）也與遍計所執性相同，畢竟是空性的，那麼空性的道理就是最究竟的。為什麼證智（Jnana，智慧）在真正證入時，不作空性的理解呢？所證的理是空性的，能證的智慧不作空性的理解，理解與道理相違背，怎麼能稱為證悟呢？如果說這個智慧證悟空性的道理，還作空性的理解，境界和智慧相互符合，才能稱為證悟，既然作空性的理解，就有分別，怎麼能稱為無分別智（Nirvikalpa-jnana，無分別智）證悟無分別理，平等平等地產生這個智慧呢？所以真如（Tathata，如如）不可說是空性的。所以《善戒經》和舊《地持經》都說：『有為』稱為『有為』，就是依他起性和圓成實性（Parinispanna，究竟圓滿性）的有。『我及我所』稱為『非有』，就是遍計所執性（Parikalpita，遍計所執性）的空非有。這樣的義理，雖然以前已經有人不能理解，因爲念三藏㔁堀才出現。所以《瑜伽師地論》等論典都說二空（指人空和法空）所顯現的真如（Tathata，如如），因為在加行位推尋二空，根本智（Jnana，智慧）產生而顯現。

【English Translation】 English version Transforming into two bodies: the Parinispanna (perfected nature) is the very principle of Tathata (suchness). If one is deluded by this principle, one will accumulate countless kalpas (eons). If one awakens to this principle, one will ultimately be liberated from entanglement and attain the Dharmakaya (Dharma body) of a Buddha. If the two natures (referring to the dependent nature and the imputed nature) are the same, and the Parikalpita (imputed nature) is empty, then they should both be like the imputed nature, without cause and effect. If the Paratantra (dependent nature) is not the cause and effect of defilement, then sentient beings should have no transmigration from the beginning. If there is no pure cause and effect, then there would be no path of the three Yanas (vehicles - Sravakayana, Pratyekabuddhayana, Bodhisattvayana) for leaving the mundane and attaining sainthood. If you believe that there are defiled and pure causes and effects, and that there are differences between ordinary beings and sages, how can you cling to the same imputed nature, believing that it ultimately has no nature and is empty? If you further insist that there has been no transmigration from the beginning, and no path for leaving the mundane and attaining sainthood, then there would be no slander or faith in the world. Why does the sutra say that the absence of the Three Jewels (Ratna-traya - Buddha, Dharma, Sangha) and the Four Noble Truths (Aryasatya - suffering, origin, cessation, path) is slander? Furthermore, if you insist that there is no cause and no effect, and that everything is empty, then how can there be differences between the noble and the lowly among humans and animals? Since these are facts commonly known in the world, it can be verified that the cause and effect of the dependent nature is not non-existent. Moreover, if the dependent nature is the same as the imputed nature, is a false and deceptive dharma, and is ultimately empty, then why do the Bodhisattvas, after arising from conditions, use the wisdom they have gained to benefit themselves and others based solely on the cause and effect of the dependent nature, without relying on the imputed nature at all? If both are empty, then they should both arise from conditions simultaneously or not arise from conditions simultaneously. Since there is a difference between arising from conditions and not arising from conditions, it can be known that cause and effect certainly has a non-empty aspect. Furthermore, if the Parinispanna (perfected nature) of Tathata (suchness) is also the same as the imputed nature and is ultimately empty, then the principle of emptiness would be the most ultimate. Why doesn't the Jnana (wisdom) of realization make an understanding of emptiness when truly entering into realization? The principle being realized is empty, but the wisdom that realizes it does not make an understanding of emptiness. The understanding contradicts the principle, so how can it be called realization? If it is said that this wisdom realizes the principle of emptiness and still makes an understanding of emptiness, and the realm and wisdom correspond to each other, then it can be called realization. Since an understanding of emptiness is made, there is discrimination. How can it be called Nirvikalpa-jnana (non-discriminating wisdom) realizing the non-discriminating principle, and this wisdom arises equally and impartially? Therefore, Tathata (suchness) cannot be said to be empty. Therefore, the Śīla-saṃgraha-sūtra and the old Bodhisattvabhumi Sutra both say: 'The conditioned' is called 'the conditioned,' which is the existence of the dependent nature and the perfected nature. 'I and what belongs to me' are called 'non-existent,' which is the emptiness and non-existence of the imputed nature. Although some people have not been able to understand such meanings before, it is because of the recitation of the Tripiṭaka that they have now appeared. Therefore, treatises such as the Yogacarabhumi-sastra all say that the Tathata (suchness) revealed by the two emptinesses (referring to the emptiness of self and the emptiness of phenomena) is because, in the stage of application, one seeks out the two emptinesses, and the fundamental Jnana (wisdom) arises and reveals it.

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證真如。真如不空。又舊翻攝論云。遣於三性入三無性。故知二性亦空。此亦不可。所以云何。遍計所執但倒本無有法。為舍倒情義說為遣。依他圓成非情立。云何名遣。問若正證不遣。云何依他云何在觀不見依他。解云。即依他性有真如理。復有因果差別事法。正入證時但見依他如。不觀依他事不如。證智不緣事法。即言遣言。言事以理事二法恒並行故。何以得知。即如二智雙觀二諦。無分別智正證真如同時後智即緣俗境依他性。若正入證必遣依他同時后智應無俗境。若同時后智雖緣依他望無分別智仍得名遣。若言后智不緣遍計所執。可許真觀遣于遍計。同時后智恒緣依他。云何執同遍計俱遣。問曰。若執依他圓成決定有而不遣者。此決定執依他圓成還復是病。云何是病真觀不遣。解云。但是構畫執有二性。此已后入遍計造門。我今依教法相門中說彼外境離言自性證時不遣。如此等義不因三藏不可得同。今詳此破未必可爾。何者。夫三論云義以無據為宗。豈容自判依他圓成同彼遍計一向空無為三論宗以致妨難。然曉公言。三論為蕩執著有見故。假破問遍破隨言之性義。瑜伽為遣惡取空執故藉立門廣有離言之法。假立不增隨言之性。假破不損離言之法。由是道理不相違背。此言可存。次明善取空者。景雲。言云何複名

【現代漢語翻譯】 現代漢語譯本 證悟真如（Tathata，事物的真實本性）。真如不是空無。另外，舊譯的《攝大乘論》（She Lun）中說，要捨棄三種自性而進入三種無自性。因此可知，兩種自性也是空無。這種說法也是不對的。為什麼呢？因為遍計所執性（Parikalpita，虛構的自性）只是顛倒的，其本性中並沒有法。爲了捨棄這種顛倒的情執，才說是『遣』。而依他起性（Paratantra，緣起自性）和圓成實性（Parinishpanna，圓滿自性）並非由情執而立，怎麼能說是『遣』呢？ 問：如果正證真如時不『遣』，那麼依他起性又是什麼？為什麼在觀照時見不到依他起性呢？ 答：因為依他起性中包含著真如的道理，也包含著因果差別的事法。在真正進入證悟時，只能見到依他起性的如，而不能觀照到依他起性的事不如。證悟的智慧不緣於事法，所以才說是『遣』。之所以說『遣』，是因為理和事這兩種法恒常並行。如何得知呢？就像二智（根本智和后得智）同時觀照二諦（真諦和俗諦）一樣。無分別智（Nirvikalpa-jnana）正證真如的同時，后得智（Prsthalabdha-jnana）就緣于俗境的依他起性。如果正入證悟時必須『遣』依他起性，那麼同時后得智就應該沒有俗境可緣。如果說同時后得智雖然緣于依他起性，但相對於無分別智來說，仍然可以稱為『遣』。如果說后得智不緣于遍計所執性，那麼可以說真觀『遣』于遍計所執性。但同時后得智恒常緣于依他起性，怎麼能執著說它和遍計所執性一樣都被『遣』了呢？ 問：如果執著依他起性和圓成實性決定存在而不『遣』，那麼這種決定執著依他起性和圓成實性，仍然是一種病。為什麼說是病呢？因為真觀沒有『遣』除它。 答：這只是構畫執著二性（依他起性和圓成實性）為有，這已經進入了遍計所執性的造作之門。我現在依據教法相的門徑來說，彼此外境的離言自性在證悟時是不『遣』的。這些道理不依據三藏（Tripitaka）是無法理解的。現在詳細考察這種破斥，未必是正確的。為什麼呢？因為三論宗（Madhyamaka）說，義理以無所依據為宗旨。怎麼能自己判斷依他起性和圓成實性如同遍計所執性一樣，一概空無，而作為三論宗的宗旨，以至於產生妨難呢？然而曉公說，三論宗爲了盪滌執著有見的緣故，假借破斥，普遍破斥隨言語而生的自性義。瑜伽行派（Yogacara）爲了遣除惡取空的執著，所以憑藉建立門，廣泛建立離言語的法。假借建立不增加隨言語而生的自性，假借破斥不損害離言語的法。由此道理，兩者並不互相違背。這種說法可以保留。接下來闡明善取空的人。景法師說，說什麼又叫做……

【English Translation】 English version To realize Suchness (Tathata, the true nature of things). Suchness is not empty. Furthermore, the old translation of the She Lun (Compendium on the Mahayana) states that one must abandon the three natures and enter the three non-natures. Therefore, it can be known that the two natures are also empty. This statement is also incorrect. Why? Because the imagined nature (Parikalpita, the fabricated nature) is merely inverted and has no dharma in its inherent nature. It is said to be 'abandoned' in order to relinquish this inverted emotional attachment. However, the dependent nature (Paratantra, the dependently arisen nature) and the perfected nature (Parinishpanna, the perfected nature) are not established by emotional attachment, so how can they be said to be 'abandoned'? Question: If one does not 'abandon' when directly realizing Suchness, then what is the dependent nature? Why is the dependent nature not seen during contemplation? Answer: Because the dependent nature contains the principle of Suchness, and also contains the phenomenal dharmas of causal differentiation. When truly entering realization, one can only see the 'suchness' of the dependent nature, and cannot contemplate the 'non-suchness' of the dependent nature. The wisdom of realization does not relate to phenomenal dharmas, so it is said to be 'abandoned'. The reason for saying 'abandoned' is that the principles and phenomena are constantly parallel. How is this known? It is like the two wisdoms (fundamental wisdom and subsequent wisdom) simultaneously contemplating the two truths (ultimate truth and conventional truth). While non-discriminating wisdom (Nirvikalpa-jnana) directly realizes Suchness, subsequent wisdom (Prsthalabdha-jnana) relates to the dependent nature of conventional reality. If one must 'abandon' the dependent nature when directly entering realization, then at the same time, subsequent wisdom should have no conventional reality to relate to. If it is said that subsequent wisdom, although relating to the dependent nature, can still be called 'abandoned' relative to non-discriminating wisdom. If it is said that subsequent wisdom does not relate to the imagined nature, then it can be said that true contemplation 'abandons' the imagined nature. However, subsequent wisdom constantly relates to the dependent nature, so how can one insist that it is 'abandoned' along with the imagined nature? Question: If one clings to the dependent nature and the perfected nature as definitely existing and does not 'abandon' them, then this definite clinging to the dependent nature and the perfected nature is still a disease. Why is it said to be a disease? Because true contemplation has not 'abandoned' it. Answer: This is merely constructing and clinging to the two natures (dependent nature and perfected nature) as existing, which has already entered the gate of fabrication of the imagined nature. I am now, according to the path of doctrinal characteristics, saying that the self-nature of those external objects, which is beyond words, is not 'abandoned' during realization. These principles cannot be understood without relying on the Tripitaka. Now, examining this refutation in detail, it may not be correct. Why? Because the Madhyamaka school (Three Treatise School) says that the meaning takes having no basis as its principle. How can one judge for oneself that the dependent nature and the perfected nature are like the imagined nature, entirely empty, and take it as the principle of the Three Treatise School, leading to obstacles? However, Master Xiao said that the Three Treatise School, in order to cleanse the clinging to the view of existence, provisionally refutes, universally refuting the meaning of self-nature arising from language. The Yogacara school, in order to dispel the clinging to the evil grasping of emptiness, therefore relies on establishing gates, extensively establishing dharmas that are beyond language. Provisional establishment does not increase the self-nature arising from language, and provisional refutation does not harm the dharmas that are beyond language. Therefore, the two do not contradict each other. This statement can be retained. Next, clarifying the one who skillfully grasps emptiness. Dharma Master Jing said, what is called...

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至正觀為空者。謂由於此所依真法智彼虛妄彼無所有故正觀為空。復由於此乃至如實知等者。此彼之言更互相望皆名彼此。前將真對妄說真為此說妄名彼。今舉對真即說妄為此說真為余。復由於此妄法空故余真實法即為是有。故言復由於此余實有是。謂于如前所說一切色等相事者。能詮色等名也。所說色等假說法性都無所有者。隨言構畫色等無也。是故已下結說空。於此一切色等相等者。於此色等名假說事。何者為余。即推假說所依為余。真在假外名余。如是二種皆如實知是實是假無增減執。不取唯假不捨唯實。言如實了知真如離言自性者。就勝偏指真如為離言性。道理依他亦是離言自性。泰云。謂由於此分別彼分別性無所有。即由分別故正觀為空。復由於此分別性余依真實。即由余依他故如實知有。如是名為悟解空性如實無倒。此中雖證依他真實是有。意欲明分別性空約有以明空。但說悟入空性不言悟入有性也。基云。謂由於依他性此故彼遍計所執空。即由所執彼無故正觀為空。以見依他時知無所執故。復由依他相此故余圓成實是有。即由圓成實余故如實知有。言謂于如前所說一切色等想事至都無所有。後重解所執無。故乃至說之為空。重解依依他所執空。於此一切色等相事等。重問前解實有中言余義。謂即色等依

【現代漢語翻譯】 現代漢語譯本 對於至正觀為空性的人來說，這意味著由於作為所依的真法智（真實智慧）是虛妄且一無所有的，所以才能正確地觀察到空性。而『復由於此乃至如實知等者』，這裡的『此』和『彼』相互對應，都可稱為『此』和『彼』。之前將『真』與『妄』相對比，稱『真』為『此』，稱『妄』為『彼』。現在反過來，以『妄』為『此』，以『真』為『余』。又因為『妄法』是空的，所以『真實法』就是存在的，因此說『復由於此余實有是』。指的是像前面所說的一切色等相事（現象和事物）——能詮釋色等的名稱，以及所說的色等假說法性（虛假的性質）都是一無所有的。隨言語構畫的色等都是不存在的。因此，下面總結說空性。『於此一切色等相等者』，指的是色等名稱所假說的事物。什麼是『余』呢？就是推求假說的所依，這個所依就是『余』。真理存在於虛假之外，所以稱為『余』。像這樣兩種（真和假）都要如實地瞭解，知道什麼是真實，什麼是虛假，不增不減地執著，不只取虛假，也不捨棄真實。『言如實了知真如離言自性者』，這是偏重於指真如（事物的真實本性）是離言語的自性。道理依他（依賴於其他條件）也是離言語的自性。 泰法師說：『由於分別彼分別性（分別的性質）一無所有，所以通過分別才能正確地觀察到空性。又因為分別性之外還有依他真實（依賴於其他條件而存在的真實），所以通過依他才能如實地知道存在。』這被稱為如實無倒地領悟空性。雖然這裡證明了依他真實是存在的，但意在說明分別性是空的，通過有來闡明空。只是說領悟了空性，而沒有說領悟了有性。 窺基法師說：『由於依他性（依賴於其他條件而存在的性質），遍計所執（虛妄分別的執著）是空的。因為所執著的事物不存在，所以才能正確地觀察到空性。當看到依他性時，就知道沒有所執著的事物。又因為依他相（依賴於其他條件的相）的緣故，圓成實（究竟真實）是存在的。因為圓成實是余，所以才能如實地知道存在。』前面已經解釋了所說的一切色等想事（現象和事物）都是一無所有的，後面又重新解釋所執著的事物不存在，所以才說它是空的。重新解釋依他所執著的事物是空的。『於此一切色等相事等』，重新提問前面解釋真實存在時所說的『余』的含義，指的是色等所依賴的...

【English Translation】 English version For those who contemplate emptiness (至正觀為空者), it means that because the true wisdom (真法智) upon which they rely is illusory and devoid of substance, they can correctly observe emptiness. As for 'furthermore, due to this, even knowing things as they truly are (復由於此乃至如實知等者),' the terms 'this' (此) and 'that' (彼) are mutually corresponding and can both be called 'this' and 'that.' Previously, when comparing 'truth' (真) with 'illusion' (妄), 'truth' was referred to as 'this,' and 'illusion' was referred to as 'that.' Now, conversely, 'illusion' is referred to as 'this,' and 'truth' is referred to as 'other' (余). Furthermore, because 'illusory dharmas' (妄法) are empty, 'true dharmas' (真實法) are existent; hence, it is said, 'furthermore, due to this, the other, the real, exists (復由於此余實有是).' This refers to phenomena and things (相事) such as all forms (色) mentioned earlier—the names that can explain forms, and the illusory nature (假說法性) of forms that are spoken of, are all devoid of substance. The forms depicted by words are non-existent. Therefore, the following concludes by speaking of emptiness. 'Regarding all forms and their characteristics (於此一切色等相等者),' this refers to the things that are nominally spoken of as forms. What is the 'other' (余)? It is seeking the basis upon which the nominal is based; this basis is the 'other.' Truth exists outside of illusion, so it is called 'other.' Both of these (truth and illusion) must be understood as they truly are, knowing what is real and what is false, without clinging with increase or decrease, not only grasping the false, nor abandoning the real. 'Speaking of truly knowing the suchness (真如) as being of a nature beyond words (離言自性者),' this emphasizes that suchness is of a nature beyond words. The principle of dependence on others (依他) is also of a nature beyond words. Master Tai said: 'Because the nature of discrimination (分別性) is devoid of substance, one can correctly observe emptiness through discrimination. Furthermore, because there is a reality dependent on others (依他真實) beyond the nature of discrimination, one can truly know existence through dependence on others.' This is called realizing emptiness without error. Although it is proven here that the reality dependent on others exists, the intention is to explain that the nature of discrimination is empty, using existence to elucidate emptiness. It only speaks of realizing emptiness, and does not speak of realizing existence. Master Kuiji said: 'Because of the nature of dependence on others (依他性), the completely imagined (遍計所執) is empty. Because the things clung to do not exist, one can correctly observe emptiness. When seeing the nature of dependence on others, one knows that there are no things to cling to. Furthermore, because of the characteristics of dependence on others (依他相), the perfectly accomplished reality (圓成實) exists. Because the perfectly accomplished reality is the 'other' (余), one can truly know existence.' The aforementioned phenomena and things (色等想事) have already been explained as being devoid of substance; later, it is re-explained that the things clung to do not exist, so it is said to be empty. Re-explaining that the things clung to in dependence on others are empty. 'Regarding all forms and their characteristics (於此一切色等相事等),' re-asking the meaning of 'other' (余) mentioned earlier when explaining true existence, refers to what forms depend on...

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他假說所依之圓成。是依他之餘也。謂於此中實有唯事于唯事中亦有唯假者。此觀依他也。觀依他唯事是假有非真實有。以下論文方明圓成實有義。測云。復由於余實是有等者。於此依他性下有因緣所生道理名之為余。由此余故如實知有。言謂于如前所說色等想事者。依他性色相者名色也。事者是體。以色名所由體。舊論云事分齊。所說色等假說性法都無所有者。是遍計所執色等無有實性。舊論云假名分齊。言如是二種皆如實知者。知空知有。第二引說證成中文分為三。初總舉。次引經釋。后釋已總結。初云教者。本音云阿梨耶。此云聖。阿笈摩耶此云教。阿笈缽多此云至言。至教者。教稱于義故。此不云阿梨耶故。不應言聖教。引經釋中有三。初引轉有經。舊論云取有經。三藏云。翻譯錯也。轉者滅也。有者三有滅三有故名為轉有。泰云。彼經明死有中有等四有流轉不定故名轉有。基云。有是有執。即計名目所詮其體相稱。除此有計名為轉有經。頌中景雲。上半明遍計所執隨言說性都無所有。下半明依他及圓成實無彼隨言自性。是離言自性。意取後半為說。測云。上半明依他假名能證所證。第三句明依他中無遍計所執。第四句明有圓成實性。論主釋中。云謂於色等想法乃至說為涅槃者。泰云。此文釋上兩句。於色等

【現代漢語翻譯】 現代漢語譯本 他假說所依之圓成（Pariniṣpanna，圓滿成就性）。是依他（Paratantra，依他起性）之餘也。謂於此中實有唯事，于唯事中亦有唯假者。此觀依他也。觀依他唯事是假有，非真實有。以下論文方明圓成實有義。測云。復由於余實是有等者。於此依他性下有因緣所生道理名之為余。由此余故如實知有。言謂于如前所說色等想事者。依他性色相者名色也。事者是體。以色名所由體。舊論云事分齊。所說色等假說性法都無所有者。是遍計所執（Parikalpita，遍計所執性）色等無有實性。舊論云假名分齊。言如是二種皆如實知者。知空知有。第二引說證成中文分為三。初總舉。次引經釋。后釋已總結。初云教者。本音云阿梨耶（Ālaya，阿賴耶識）。此云聖。阿笈摩耶（Āgama）。此云教。阿笈缽多（Āgata）。此云至言。至教者。教稱于義故。此不云阿梨耶故。不應言聖教。引經釋中有三。初引轉有經。舊論云取有經。三藏云。翻譯錯也。轉者滅也。有者三有滅三有故名為轉有。泰云。彼經明死有中有等四有流轉不定故名轉有。基云。有是有執。即計名目所詮其體相稱。除此有計名為轉有經。頌中景雲。上半明遍計所執隨言說性都無所有。下半明依他及圓成實無彼隨言自性。是離言自性。意取後半為說。測云。上半明依他假名能證所證。第三句明依他中無遍計所執。第四句明有圓成實性。論主釋中。云謂於色等想法乃至說為涅槃（Nirvana）者。泰云。此文釋上兩句。於色等

【English Translation】 English version He hypothetically establishes the Pariniṣpanna (perfected nature) based on. It is a remainder of the Paratantra (dependent nature). It means that within this, there is truly only 'matter,' and within this 'only matter,' there is also the merely 'provisional.' This is observing the Paratantra. Observing the Paratantra, 'only matter' is provisionally existent, not truly existent. The following treatise clarifies the meaning of the truly existent Pariniṣpanna. It is speculated: 'Moreover, because of the remainder, there is reality, etc.' Under this Paratantra nature, the principle of arising from causes and conditions is called the 'remainder.' Because of this remainder, one knows reality as it is. 'Speaking of the idea of form, etc., as previously mentioned.' The aspect of form in the Paratantra nature is called 'form.' 'Matter' is the substance. 'Form' is the name by which the substance is known. The old treatise calls it the 'boundary of matter.' 'The nature of form, etc., spoken of as provisional, is completely non-existent.' This means that the Parikalpita (imagined nature) form, etc., has no real substance. The old treatise calls it the 'boundary of provisional names.' 'Speaking of knowing both of these as they truly are.' Knowing emptiness and knowing existence. The second citation and explanation to prove the text is divided into three parts. First, a general statement. Second, citing the sutras for explanation. Third, summarizing after the explanation. The first says 'teaching.' The original sound is Ālaya (store consciousness). This means 'holy.' Āgama (scripture). This means 'teaching.' Āgata (arrived). This means 'ultimate words.' 'Ultimate teaching' means that the teaching is appropriate to the meaning. Because this does not say Ālaya, it should not be called 'holy teaching.' There are three parts to citing the sutras for explanation. First, citing the 'Turning of Existence Sutra.' The old treatise calls it the 'Taking of Existence Sutra.' The Tripiṭaka says, 'The translation is wrong.' 'Turning' means extinction. 'Existence' means that the three realms of existence are extinguished, hence it is called 'Turning of Existence.' Tai says, 'That sutra clarifies that the four existences, such as death existence and intermediate existence, flow and are uncertain, hence it is called Turning of Existence.' Ji says, 'Existence is attachment to existence. That is, the name and the object being named correspond in their substance. Except for this attachment to existence, it is called the Turning of Existence Sutra.' In the verse, Jing says, 'The first half clarifies that the Parikalpita has no substance according to the nature of speech. The second half clarifies that the Paratantra and Pariniṣpanna have no self-nature according to those words. It is a self-nature apart from words.' The intention is to take the second half as the explanation. It is speculated: 'The first half clarifies that the Paratantra provisional name can prove what is being proven. The third sentence clarifies that there is no Parikalpita in the Paratantra. The fourth sentence clarifies that there is the real nature of the Pariniṣpanna.' In the treatise master's explanation, it says, 'Speaking of the idea of form, etc., even to the point of speaking of Nirvana (liberation).' Tai says, 'This text explains the above two sentences. Regarding form, etc.'

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想所緣法建立色等分別性法名。即以如是色等分別性法名詮表說色等想所緣法。或說為色乃至說為涅槃也。又釋。想者是名。謂於色等名所目法上建立色等法假名。即以如是色等法假名詮表說色等名所目法也。測云。舊論言。以色等名空說諸法。流通言教說色乃至涅槃。準此文故知上半頌是依他性教也。於此一切色等想法色等為性都無所有等。景雲。於此一切色能詮名法之中色等自性都無所有。色等名下義亦無有餘所詮色等。故云亦無有餘色等性法。而於遍計所執色等名法所依處中離言義性真實是有。泰云。此釋下兩句。此一切色等假名所目分別性。薩婆多即色等自性都無所有。如僧佉立憂喜闇三德諸法自性。如衛世師立第四有句義及第六和合句義。是色等自性而非色等。欲明無此二外道所計故言亦無餘色等自性。而於其分別性中。色等假名所目諸分別性所依依他真實。離言義性真實是有。當知即是勝義諦自性。測云。謂於此依他性色等想法上無彼遍計所執色等自性也。言亦無有餘色等性法者有兩釋。一云。遠師云。對彼有故說為余法。非定無故言亦無有餘色等法性。此說不然。若依舊論云。色等法亦無餘自性。是故作如是釋。今依新論云。亦無有餘色等性法。故知餘者非色家之無也。今解此釋。前文云亦非離彼別有

【現代漢語翻譯】 現代漢語譯本 想所緣法（saṃjñālambana-dharma，想所緣之法）建立色等分別性法名（rūpādi-vikalpa-svabhāva-dharma-nāma，建立色等差別性的法之名稱）。即以如是色等分別性法名詮表說色等想所緣法。或說為色乃至說為涅槃（nirvāṇa，寂滅）也。 又解釋說，想者是名。謂於色等名所目法上建立色等法假名。即以如是色等法假名詮表說色等名所目法也。 測師說，舊論說：『以色等名空說諸法』，流通言教說色乃至涅槃。準此文故知上半頌是依他性教（paratantra-svabhāva，依他起性）。於此一切色等想法色等為性都無所有等。 景師說，於此一切色能詮名法之中，色等自性都無所有。色等名下義亦無有餘所詮色等。故云亦無有餘色等性法。而於遍計所執（parikalpita，遍計所執性）色等名法所依處中，離言義性真實是有。 泰師說，此解釋下兩句。此一切色等假名所目分別性。薩婆多（sarvāstivāda，一切有部）即色等自性都無所有。如僧佉（Sāṃkhya，數論派）立憂喜闇三德諸法自性。如衛世師（Vaiśeṣika，勝論派）立第四有句義及第六和合句義。是色等自性而非色等。欲明無此二外道所計故言亦無餘色等自性。而於其分別性中，色等假名所目諸分別性所依依他真實。離言義性真實是有。當知即是勝義諦（paramārtha-satya，勝義諦）自性。 測師說，謂於此依他性色等想法上無彼遍計所執色等自性也。言亦無有餘色等性法者有兩釋。一云：遠師云：對彼有故說為余法，非定無故言亦無有餘色等法性。此說不然。若依舊論云：色等法亦無餘自性。是故作如是釋。今依新論云：亦無有餘色等性法。故知餘者非色家之無也。今解此釋。前文云亦非離彼別有

【English Translation】 English version The mind-object-dharma (saṃjñālambana-dharma) establishes the name of the dharma of the nature of discrimination of form, etc. (rūpādi-vikalpa-svabhāva-dharma-nāma). That is, it uses such names of the dharma of the nature of discrimination of form, etc., to express and speak of the mind-object-dharma of form, etc., or it speaks of it as form, and even as Nirvāṇa (nirvāṇa). Another explanation: 'mind' is name. It means establishing the provisional name of the dharma of form, etc., on the dharma indicated by the name of form, etc. That is, it uses such provisional names of the dharma of form, etc., to express and speak of the dharma indicated by the name of form, etc. Master Ce said, the old treatise says: 'Using the emptiness of the name of form, etc., to speak of all dharmas,' and the circulated teachings speak of form and even Nirvāṇa. According to this text, it is known that the first half of the verse is the teaching of the dependent nature (paratantra-svabhāva). In all these thoughts of form, etc., the nature of form, etc., is completely non-existent, etc. Master Jing said, in all these names of the dharma that can express form, etc., the self-nature of form, etc., is completely non-existent. The meaning under the name of form, etc., also has no remaining expressible form, etc. Therefore, it is said that there is also no remaining dharma of the nature of form, etc. However, in the place where the names of the dharma of form, etc., are relied upon by the completely imagined (parikalpita), the meaning of being apart from words is truly existent. Master Tai said, this explains the last two sentences. This is the discriminative nature indicated by all the provisional names of form, etc. Sarvāstivāda (sarvāstivāda) means that the self-nature of form, etc., is completely non-existent. For example, the Sāṃkhya (Sāṃkhya) school establishes the self-nature of all dharmas of the three qualities of sorrow, joy, and darkness. For example, the Vaiśeṣika (Vaiśeṣika) school establishes the meaning of the fourth category of existence and the meaning of the sixth category of combination. These are the self-nature of form, etc., but are not form, etc. Wanting to clarify that these two heretical views are not held, it is said that there is also no remaining self-nature of form, etc. However, in its discriminative nature, the dependent reality relied upon by the various discriminative natures indicated by the provisional names of form, etc. The meaning of being apart from words is truly existent. It should be known that this is the self-nature of the ultimate truth (paramārtha-satya). Master Ce said, it means that on this dependent nature of the thought of form, etc., there is no self-nature of form, etc., that is completely imagined. There are two explanations for the statement 'there is also no remaining dharma of the nature of form, etc.' One says: Master Yuan said: Because it exists in relation to that, it is said to be a remaining dharma, and because it is not definitely non-existent, it is said that there is also no remaining dharma of the nature of form, etc. This statement is not correct. If the old treatise says: The dharma of form, etc., also has no remaining self-nature. Therefore, this explanation is made. Now, according to the new treatise, it is said: There is also no remaining dharma of the nature of form, etc. Therefore, it is known that the remaining is not the non-existence of the category of form. Now, this explanation is explained. The previous text says that it is also not separate from that.

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自性是言所行是言境界者。此有兩釋。一云。彼離依他已外有別自性。一一遍破轉計。云我宗色等諸法雖假建立離色等以外別有色等性法即是六句中第四大有句義。是故遍破云。亦無有餘色等性法。而於其依他起中圓成實性真實是有。基云。謂于遍計所想色法上無有如遍計所執色等自性。非但無色等所執自性。於色法上亦無有餘香味等諸色法性。第二經義品者。景雲。如無量義經等者為義品。基云。即阿毗達磨經之義品。測云。即是轉有經中一品名也。頌中四句。意取不著不取不愛證離言自性。測云。初上三句舉境就人於法無著顯成無性。下之一句。親成勝利。長行雲謂世間色等想事乃至牟尼不著者。泰云。世間諸世俗分別性牟尼世尊皆不執著。既不執著。誰能執取分別性法。以無執著故所見聞不生愛也。謂於世間色等假名所目之分別性事。色等種種假說所目分別性名諸世俗。如彼假說於此不因想事有其所計分別自性。如是世俗牟尼世尊不取著也。此釋上兩句。測云。謂於世間色等想事者。舉名所詮。事想者名也。所有色等種假說者能詮名也。諸世俗者雙結名事。如彼假說等者。依他起上如名所執遍計所執自性離其增減見。故牟尼不著。泰云。從何以故至於事不著增益損減者釋第三句。二邊執種子名增損見。二邊現起

【現代漢語翻譯】 現代漢語譯本 自性是言所行是言境界者：自性（Svalakṣaṇa，事物自身獨有的性質）是語言所描述、行為所指向的境界。對此有兩種解釋。 第一種解釋是：在依他起性（Paratantra-svabhāva，事物相互依存的性質）之外，存在著獨立的自性。通過一一破除各種錯誤的觀念，說明我宗（唯識宗）所說的色等諸法（Rūpa，構成世界的元素）雖然是假立的，但在色等之外，另有色等的自性法，這正是六句中第四句『大有』的含義。因此，要普遍破除這種觀念，說明並不存在額外的色等自性法，而在依他起性中，圓成實性（Pariniṣpanna-svabhāva，事物真實圓滿的性質）才是真實存在的。窺基法師解釋說：在遍計所執（Parikalpita，虛妄分別）的色法上，並不存在如遍計所執的色等自性。不僅沒有色等所執的自性，在色法上也不存在其餘香味等諸色法性。 第二種解釋是關於《經義品》：景法師說，如《無量義經》等就是義品。窺基法師說，這是指《阿毗達磨經》的義品。窺測法師說，這是《轉有經》中的一個品名。頌中的四句，意在說明不執著、不取著、不愛著，從而證得離言自性。窺測法師說，前三句是從境界和人的角度出發，說明對法不執著就能成就無自性。最後一句直接成就了殊勝的利益。長行中說，世間色等想事，乃至牟尼（Muni，聖人）都不執著。泰法師說，世間諸世俗分別性，牟尼世尊都不執著。既然不執著，誰又能執取分別性法呢？因為沒有執著，所以所見所聞也不會產生愛著。也就是說，對於世間色等假名所指的分別性事，色等種種假說所指的分別性名，這些世俗之物，如它們所假說的那樣，並不因為想事而有所計度的分別自性。因此，世俗的牟尼世尊不取著。 這種解釋對應于頌中的前兩句。窺測法師說，『對於世間色等想事』，是指名所詮釋的，『事想』就是名。『所有色等種種假說』，是指能詮釋的名。『諸世俗』是名和事的雙重結合。『如彼假說等』，是指在依他起性上，如名所執的遍計所執自性，遠離了增益和損減的見解，所以牟尼不執著。泰法師說，『從何以故至於事不著增益損減』，解釋了第三句。二邊執的種子名為增損見，二邊現起。

【English Translation】 English version 『Svalakṣaṇa is the realm described by words and directed by actions.』 There are two interpretations of this. The first interpretation is: Apart from Paratantra-svabhāva (the nature of interdependence), there exists an independent Svalakṣaṇa (own-nature). By refuting various erroneous conceptions one by one, it is explained that although the Rūpa (elements constituting the world) spoken of by our school (the Yogācāra school) are provisionally established, there are separate Svalakṣaṇa-dharmas (own-nature dharmas) apart from Rūpa, etc. This is precisely the meaning of the fourth phrase 『great existence』 in the six phrases. Therefore, this conception should be universally refuted, explaining that there are no additional Svalakṣaṇa-dharmas such as Rūpa, etc., and that in Paratantra-svabhāva, Pariniṣpanna-svabhāva (the perfectly accomplished nature) is truly existent. Master Kuiji explains: On the Rūpa of Parikalpita (imagined nature), there is no Svalakṣaṇa of Rūpa, etc., as conceived by Parikalpita. Not only is there no Svalakṣaṇa grasped by Rūpa, etc., but there is also no nature of other Rūpa-dharmas such as fragrance, taste, etc., on Rūpa-dharma. The second interpretation concerns the 『Chapter on the Meaning of Sutras』: Dharma Master Jing said that sutras such as the Infinite Meaning Sutra are chapters on meaning. Master Kuiji said that this refers to the chapter on meaning in the Abhidharma Sutra. Master Kuice said that this is the name of a chapter in the Sutra on the Transformation of Existence. The four lines in the verse are intended to explain that by not clinging, not grasping, and not being attached, one can realize the Svalakṣaṇa that is beyond words. Master Kuice said that the first three lines are from the perspective of the realm and the person, explaining that not clinging to the Dharma can accomplish non-own-nature. The last line directly accomplishes the supreme benefit. The prose passage says that the worldly thoughts and matters of Rūpa, etc., are not clung to even by the Muni (sage). Dharma Master Tai said that the worldly mundane discriminating nature is not clung to by the Muni-Bhagavan. Since they do not cling, who can grasp the discriminating nature Dharma? Because there is no clinging, what is seen and heard will not give rise to attachment. That is to say, regarding the discriminating nature matters indicated by the provisional names of worldly Rūpa, etc., and the discriminating nature names indicated by the various provisional explanations of Rūpa, etc., these mundane things, as they are provisionally explained, do not have a discriminating own-nature that is measured because of thoughts and matters. Therefore, the mundane Muni-Bhagavan does not grasp. This explanation corresponds to the first two lines of the verse. Master Kuice said that 『regarding the worldly thoughts and matters of Rūpa, etc.』 refers to what is explained by the name, and 『thought of matter』 is the name. 『All the various provisional explanations of Rūpa, etc.』 refers to the name that can explain. 『All the mundane』 is the dual combination of name and matter. 『Like their provisional explanation, etc.』 refers to the Parikalpita-svabhāva grasped by the name on Paratantra-svabhāva, which is free from the views of augmentation and diminution, so the Muni does not cling. Dharma Master Tai said that 『from what reason to the matter not clinging to augmentation and diminution』 explains the third line. The seeds of clinging to the two extremes are called the views of augmentation and diminution, and the two extremes manifest.

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名現前顛倒。以牟尼無二邊種子見故。無有現行顛倒見故。牟尼由此道理名為不著。如是無著者。誰復能取分別性耶。由無二邊種子見故。于依他真實事不取二邊也。于所知境乃至故名不愛者釋第四句。牟尼于依他真實所知境能正觀察故名為見。乃至三無學人通名牟尼故。牟尼從他聽聞所知依他真實境界言說故名為聞。依此見聞境上不著故。貪愛初不生亦無生已增長。唯證於從所緣依他真實境。故畢竟斷滅取著貪愛住亦常住上舍也。第三中文分為二。初引經言。后釋經意。前中有三。初略辨。次重釋。后明觀利。初雲散他迦多衍那者。泰云。舊云仙釋迦旃延音訛也。依梵本雲散他迦多衍那。散他是名。迦多衍是姓。西方先舉名後方言姓。如言那提迦葉等。基云。散他多衍尼子。即迦旃延字。迦多延尼名為種姓。婆羅門十八姓中即一姓也。如四姓中之李姓也。散他者即種姓中別一種姓。如一李中有其多種。謂趙郡隴西諸差別也。測云。是大乘人非是聲聞乘迦旃延也。世尊為彼作如是說。不依四大四空。亦不依此他二世。亦不依日月輪取光明相。亦不依見聞覺知方便所求正有所為。不依意識。雖尋伺觀察乃不依一切分別性而修靜慮。此中意謂唯依依他真實修靜慮也。重辨云。或於地除遣地想等者。景雲。則觀地等真如之理

【現代漢語翻譯】 現代漢語譯本 『名現前顛倒』，是因為牟尼（指佛陀或證悟者）具有無二邊的種子見的緣故。由於沒有現行的顛倒見，所以牟尼因此道理被稱為『不著』。像這樣不執著的人，誰還能生起分別性呢？由於具有無二邊的種子見，所以對於依他起和真實性不執取二邊。對於所知境乃至（不執著），所以稱為『不愛者』，這是對第四句的解釋。牟尼對於依他起的真實所知境能夠正確觀察，所以稱為『見』。乃至三無學人（指阿羅漢、辟支佛、佛）都通稱為牟尼。牟尼從他人聽聞所知的依他起真實境界的言說，所以稱為『聞』。由於對這些見聞之境不執著，所以貪愛最初不生起，即使生起也不會增長。唯有證悟到從所緣的依他起真實境，才能畢竟斷滅取著和貪愛，安住于常住的舍心。第三部分中文分為兩部分，首先引用經文，然後解釋經文的意義。經文部分分為三部分，首先是簡略的辨析，然後是重複解釋，最後說明觀修的利益。首先說『散他迦多衍那』，泰本譯為，舊譯為『仙釋迦旃延』，是音譯的錯誤。根據梵文字，應為『散他迦多衍那』，散他是名，迦多衍是姓。西方是先說名后說姓，例如『那提迦葉』等。基法師說，『散他多衍尼子』，就是迦旃延的字。迦多延尼是種姓的名字，是婆羅門十八姓中的一個姓，就像四姓中的李姓一樣。散他則是種姓中的一個分支，就像李姓中又有趙郡、隴西等差別一樣。測法師說，這是大乘人，不是聲聞乘的迦旃延。世尊為他說法，不依賴四大、四空，也不依賴此世他世，也不依賴日月輪來取光明相，也不依賴見聞覺知等方便來尋求有所作為，不依賴意識。即使尋伺觀察，也不依賴一切分別性來修習靜慮。這裡的意思是說，唯有依賴依他起真實來修習靜慮。重複辨析說，『或於地除遣地想等』，景法師說，這是觀察地等真如的道理。

【English Translation】 English version 'The present perverted name' arises because the Muni (referring to the Buddha or an enlightened being) possesses the seed-vision of non-duality. Because there is no present perverted view, the Muni is therefore called 'non-attached' due to this principle. Who can generate discriminative nature in someone who is non-attached like this? Because of having the seed-vision of non-duality, one does not grasp the two extremes regarding dependent origination and reality. Regarding the objects of knowledge, even (not being attached), therefore called 'non-loving,' this is the explanation of the fourth line. The Muni is called 'seeing' because he can correctly observe the real objects of knowledge of dependent origination. Even the three no-learners (referring to Arhats, Pratyekabuddhas, and Buddhas) are all commonly called Munis. The Muni is called 'hearing' because he hears from others the speech about the real realm of dependent origination. Because one is not attached to these objects of seeing and hearing, greed does not arise initially, and even if it arises, it will not increase. Only by realizing the real realm of dependent origination from the object of focus can one ultimately extinguish attachment and greed, and abide in the constant state of equanimity. The third part in Chinese is divided into two parts: first, quoting the sutra, and then explaining the meaning of the sutra. The sutra part is divided into three parts: first, a brief analysis, then a repeated explanation, and finally, an explanation of the benefits of contemplation. First, it says 'Santha Katayana,' which the Thai version translates as, and the old translation as 'Immortal Shakya Katyayana,' which is a phonetic error. According to the Sanskrit version, it should be 'Santha Katayana,' Santha is the name, and Katayana is the surname. In the West, the name is said first, and then the surname, such as 'Nadi Kashyapa' and so on. Master Ji said, 'Santha Dotarani's son' is Katyayana's style name. Katayani is the name of the clan, one of the eighteen Brahman clans, just like the Li surname among the four surnames. Santha is a branch of the clan, just like the Zhao County and Longxi branches within the Li surname. Master Ce said that this is a Mahayana person, not the Katyayana of the Sravaka vehicle. The World Honored One spoke the Dharma for him, not relying on the four great elements, the four emptinesses, nor relying on the sun and moon wheels to take the appearance of light, nor relying on expedient means such as seeing, hearing, knowing, and perceiving to seek something to do, not relying on consciousness. Even if one seeks and observes, one does not rely on all discriminative natures to practice meditation. The meaning here is that one only relies on dependent origination to practice meditation. The repeated analysis says, 'Or eliminating the thought of earth from the earth,' Master Jing said that this is observing the principle of suchness of earth, etc.

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不觀地等一一別事故也。測云。謂于依他假說地等能正除遣增減二邊過去名為除遣。第三明觀勝利中為因陀羅者。此云帝即帝釋。云伊舍那者。此云自在即大自在天。擬補云是第六大自在天之異名也。世主者謂初禪梵王。基云。世主人王也。今準舊論當是梵王非人王也。教舊論云釋天。大小梵天悉來禮敬也。頌中雲不知者。離相修禪出過天境。非彼所及故云也。下論主釋經意。不釋此頌。乃釋次前所引長行除地想等。此等意謂。於一切地等想所取之事。從此地想以地等名施設假立名地等想。名從想起。名亦補想名尋名想。于彼色等所說事中必有增減。若於彼事起有性執名增益想起損減唯事勝義執名損減相。彼於此想除遣斷舍。第三明起說意。同意上說諸法皆離言說。何故諸佛于離言法而起言說。說若稱法法非離言。云若違法說即不益。答有四。一不能為他說。二不說他不聞。三不聞他不知。四為令他知可聞故諸佛言說。意者。法雖無言。欲令他知無言之法。以方便假名相說。若不起說他不聞知離言一法。諸佛菩薩為利他故無名中假名想說。此即藉言以顯無言。如下抉擇中。問若說諸法不可言說。此言豈不稱所言法耶。若其相稱是即諸法皆是可言。若不相稱云何能說諸法無言。答曰。我所立宗亦彼遮遣故無此過。我立宗

【現代漢語翻譯】 現代漢語譯本 不觀察地等一一別的事情。測云：『對於依他假說（Paratantra-parikalpita，指由因緣和合而生的事物）的地等，能夠正確地去除增益和損減兩種邊見，過去就叫做去除。』 第三部分說明觀察的勝利，其中『為因陀羅者』，這裡說的因陀羅（Indra）就是帝釋（帝釋天，Śakra-devānām-indraḥ）。『云伊舍那者』，這裡說的伊舍那（Īśāna）就是自在天（Maheśvara），也就是大自在天。擬補云：『是第六大自在天的異名。』 『世主者』指的是初禪梵王（Brahmā）。基法師說：『世主是人王。』現在根據舊論，應當是梵王而不是人王。教舊論說的是釋天（Śakra）。大小梵天都來禮敬。 頌中說『不知者』，是指那些離開現象而修禪，超出天境的人，不是那些天人所能達到的，所以這樣說。下面的論主解釋經文的意義，不解釋這首頌，而是解釋前面引用的長行，即去除地想等等。這些話的意思是說，對於一切地等想所取的事物，從此地想以地等名稱施設假立，名為地等想。名稱從想起，名稱也補充想起，名稱尋找名稱想。在那些色等所說的事物中，必定有增益和損減。如果對於那些事物產生有性的執著，就叫做增益想起；損減唯事勝義的執著，就叫做損減相。他們對於這種想法去除斷舍。 第三部分說明發起言說的意圖。同意上面所說，諸法都離於言說。為什麼諸佛對於離言之法而發起言說？說如果符合法，法就不是離言的；說如果不符合法，那麼說就沒有益處。回答有四點：一、不能為他人說；二、不說他人不聽；三、不聽他人不知道；四、爲了讓他人知道可聽的，所以諸佛才言說。意思是說，法雖然沒有言說，但想要讓他人知道無言之法，就以方便假名相說。如果不發起言說，他人就不能聽聞和知道離言之法。諸佛菩薩爲了利益他人，在無名中假名想說。這就是藉助言語來顯現無言。如下面的抉擇中說：『問：如果說諸法不可言說，那麼這句話豈不是符合所言之法嗎？如果相符合，那麼就是諸法都是可以言說的。如果不相符合，又怎麼能說諸法無言呢？答：我所立的宗也遮遣了那些，所以沒有這個過失。我立宗……』

【English Translation】 English version Not observing earth and so on—these are separate matters. The commentary says: 'Regarding earth and so on, which are dependently imputed (Paratantra-parikalpita, referring to things arising from the aggregation of causes and conditions), being able to correctly remove the two extremes of addition and subtraction, in the past, is called removal.' The third part explains the victory of observation, where 'as Indra' refers to Indra (Śakra-devānām-indraḥ). 'Saying Īśāna' refers to Īśāna (Īśāna), which is the自在天 (Maheśvara), namely Mahāmaheśvara. The proposed supplement says: 'It is another name for the sixth Mahāmaheśvara.' 'World Lord' refers to the Brahmā (Brahmā) of the first dhyāna. Master Ji said: 'The World Lord is a human king.' Now, according to the old treatise, it should be Brahmā, not a human king. The old treatise says Śakra. The great and small Brahmās all come to pay homage. The verse says 'those who do not know' refers to those who cultivate meditation by separating from phenomena and transcend the heavenly realms, which is beyond the reach of those devas, so it is said. The commentator below explains the meaning of the sutra, not explaining this verse, but explaining the long passage quoted earlier, namely removing the thought of earth and so on. The meaning of these words is that, regarding all things taken by the thought of earth and so on, from this thought of earth, names such as earth and so on are provisionally established, called the thought of earth and so on. The name comes from the thought, the name also supplements the thought, the name seeks the thought of name. In those things spoken of such as form, there must be addition and subtraction. If one has an attachment to existence regarding those things, it is called the thought of addition; subtracting the attachment to the ultimate meaning of mere things is called the aspect of subtraction. They remove and abandon this thought. The third part explains the intention of initiating speech. Agreeing with what was said above, all dharmas are apart from speech. Why do the Buddhas initiate speech regarding dharmas that are apart from speech? Saying that if it conforms to the Dharma, the Dharma is not apart from speech; saying that if it does not conform to the Dharma, then speaking is of no benefit. There are four answers: first, one cannot speak for others; second, if one does not speak, others do not hear; third, if one does not hear, others do not know; fourth, in order to let others know what can be heard, the Buddhas speak. The meaning is that although the Dharma has no speech, wanting to let others know the Dharma without speech, one speaks with expedient provisional names. If one does not initiate speech, others cannot hear and know the Dharma apart from speech. The Buddhas and Bodhisattvas, for the benefit of others, speak with provisional names in the nameless. This is using speech to reveal the speechless. As it says in the following determination: 'Question: If it is said that all dharmas cannot be spoken, then does this statement not conform to the Dharma that is spoken of? If it conforms, then it means that all dharmas can be spoken. If it does not conform, then how can one say that all dharmas are speechless? Answer: The thesis I establish also refutes those, so there is no fault. I establish the thesis...'

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說諸法不可言說之言亦我所立。亦被遮遣故無此過。自下第四明諸愚夫不了離言說法起八分別。于中有四。初明不了起八分別。二爲了知分別過修四尋伺四如實智。三愚夫於此四如實知下明愚夫闇故起分別流轉不息。四菩薩依此四如實智下明菩薩依智了分別故能證大果。初中有三。初明不了離言諸法起八分別而生三事能起二世間。次解八種分別。后辨八中前三分別與所依緣展轉相生。前中有三。初總標舉。二別釋。三辨所生事本末相生攝法周盡。初文但明不了真如起八分別。略不明由不了依他離言之法起八分別。所生三事中初依緣事。所依即是有情世間。所緣器世間。后之二事並是有情。第二別釋中文分為三。初列分別名。次辨能生三事。后結成三事略述三門辨八分別。初列名出體。列名如文。出體者。景述三藏言。並取欲起根本法執人執。人執貪瞋癡前方便心以慧為性。性非雜染。即是異熟生中不隱歿無記不巧便慧。從此分別心所生根本人法二執及貪瞋癡即是雜染。何以知。次下文云。謂由如是邪分別故起諸雜染。諸雜染故流轉生死。此文即說八種分別。但方便非雜染故。根本法執望彼二乘雖非雜染。若望菩薩即是雜染。是故八分別心所生根本皆名雜染。前三分別欲起根本三法執時。緣自依身及器世界所及相分熏成

自身器世界種。生彼后時自身及器世界。自身名依。外器名緣。依緣既生即生根本三種法執。次二分別直為方便故能起根本我我所執及以我慢。不論熏種生后我見等。后三分別通為方便牽根本貪瞋癡等。亦不論熏種子方生貪等。亦可云初三分別即是根本法執。由緣自身及器世界見分自熏見分種子。相分熏種子后。自身及器世界以為依緣。依緣既生還生同時三種分別法執之體。故下文言。謂過去分別為因能生現在分別依緣。現在依緣既得生已復能為因生現在世。由彼依緣所起分別。次二分別即是根本人我我所熏成自種。還生後起我我所見與餘四見及與我慢以為根本。此我我所緣塵時亦應熏種生后依緣。文略明生自分果。不辨我我所見生依緣事。后三分別即是根本貪瞋癡體。起即熏成自類種。生后時起貪瞋癡。貪瞋癡等緣依緣時亦應熏種生后時起所有依緣。又略不說。備云。通以法執及前方便為初三分別。三分別中計度是也。以能緣生根塵十二故。通根本方便思慧為性。次二分別人執方便計度為性。后三分別總以二執二執方便計度為性。泰云。初三分別法執為體。次二分別但是起見慢。前方便故。從我我所分別後有我我所方名我見。由我見故方起我慢。從二分別生見慢已我見為本生餘四見。我慢為本生七慢等。后三分別是

三毒方便。基云。前三法執方便。四五人執方便。后三三毒方便。又前三通二執方便。四五唯人執方便。此八分別皆不取法執。人執等正起時以法執不感報故。既云能生三事。故知取法執等方便。若爾我見通不善性。何故不取者。若無記我見者不取。余不善者取之。后三不取根本者。簡方便能生及根本所生異。意明後三為方便。能生根本三毒。故亦取方便也。若與七分別相收。如文自思。第二釋得名所以。有通有別。通名分別者。梵本音云毗羯腸波。此云分別意識。具三思惟者。本音云僧羯腸波。此云思性。不當三分別名。本音云三藐僧羯腸波。此云正思惟。是八正道中名也。舊論云八妄想不當梵音。故存分別。八是數名。即從數就義為名。言別名者。名雖有八得名有三。一自性差別愛非愛俱相違。此五分別從境得名。分別色等自性故名自性分別。分別自性境上差別故名差別分別。又所緣境有其三種。順境稱心故名可愛。違境乖心名為非愛。中境違二名俱相違。二總執分別從境及執為名。總是總多法。執是能執過名。三我我所分別從行解得名。境體非我我所而作我我所解。第三對五住地以明相攝。五住地者。一見一處住地。二欲愛住地。三色愛住地。四無色愛住地。五無明住地。前三分別無明住地攝。我我所二種分別

【現代漢語翻譯】 現代漢語譯本 三毒的方便（upāya，方法）。基云（Ji Yun，人名）。前三個是法執（dharma-graha，對法的執著）的方便，第四和第五是人執（pudgala-graha，對人的執著）的方便，后三個是三毒（tri-viṣa，貪嗔癡）的方便。並且，前三個通於兩種執著（法執和人執）的方便，第四和第五唯是人執的方便。這八種分別（vikalpa，區分）都不取法執，因為人執等真正生起時，由於法執不感果報的緣故。既然說能生三種事情，就知道取法執等方便。如果這樣，我見（ātma-dṛṣṭi，我執）通於不善的性質，為什麼不取呢？如果屬於無記（avyākṛta，非善非惡）的我見就不取，其餘不善的就取。后三個不取根本的原因是，爲了區分方便所能生的和根本所生的不同。意思是說，后三個是方便，能生根本的三毒，所以也取方便。如果與七種分別（saptavidha-vikalpa，七種區分）相互包含，就像經文里自己思考的那樣。 第二，解釋得名的原因。有通名和別名。通名「分別」是，梵本的音是「毗羯腸波（vikalpa）」，這裡翻譯成「分別意識」。「具三思惟（tri-saṃjñā，具有三種思惟）」是，梵本的音是「僧羯腸波（saṃjñā）」，這裡翻譯成「思性」，不應當是三種分別的名字。梵本的音是「三藐僧羯腸波（samyak-saṃkalpa）」，這裡翻譯成「正思惟」，是八正道（āryāṣṭāṅgamārga，八聖道）中的名字。舊論說「八妄想」不符合梵音，所以保留「分別」。「八」是數字，即從數字就意義來命名。說到別名，名字雖然有八個，但得名的原因有三種。一是自性差別，愛非愛俱相違。這五種分別從境（viṣaya，對像）得名。分別色等自性，所以名叫自性分別。分別自性境上的差別，所以名叫差別分別。並且，所緣的境有三種：順境稱心，所以名叫可愛；違境乖心，名叫非愛；中境違背二者，名叫俱相違。 二是總執分別，從境和執（graha，執取）得名。總是總括多種法，執是能執的過失。三是我我所分別，從行解（understanding）得名。境的體性並非我我所（ātman and ātmanīya，我和我所擁有之物），卻作我我所的理解。 第三，對照五住地（pañca sthānāni，五種煩惱的住處）來說明相互包含的關係。五住地是：一、見一處住地（dṛṣṭi-sthāna，見惑的住處）；二、欲愛住地（kāma-rāga-sthāna，欲界貪愛的住處）；三、色愛住地（rūpa-rāga-sthāna，色界貪愛的住處）；四、無色愛住地（arūpa-rāga-sthāna，無色界貪愛的住處）；五、無明住地（avidyā-sthāna，無明的住處）。前三種分別被無明住地所攝，我我所兩種分別。

【English Translation】 English version The expedients (upāya) of the three poisons (tri-viṣa). Ji Yun (personal name). The first three are expedients of dharma-graha (attachment to dharmas), the fourth and fifth are expedients of pudgala-graha (attachment to self), and the last three are expedients of the three poisons. Furthermore, the first three are expedients common to both attachments (dharma and self), while the fourth and fifth are solely expedients of self-attachment. These eight discriminations (vikalpa) do not involve dharma-attachment because when self-attachment and the like truly arise, dharma-attachment does not bring about karmic retribution. Since it is said that they can generate three things, it is known that they take dharma-attachment and the like as expedients. If so, since ātma-dṛṣṭi (self-view) is generally of an unwholesome nature, why is it not included? If it is an indeterminate (avyākṛta) self-view, it is not included; the remaining unwholesome ones are included. The reason why the last three do not include the root is to distinguish between what the expedient can generate and what the root generates. The intention is to clarify that the last three are expedients that can generate the root of the three poisons, so they also include the expedient. If it is related to the seven discriminations (saptavidha-vikalpa), contemplate it yourself as the text says. Second, explaining the reason for the names. There are general names and specific names. The general name 'discrimination' is, the Sanskrit sound is 'vikalpa', which is translated here as 'discriminating consciousness'. 'Having three thoughts (tri-saṃjñā)' is, the Sanskrit sound is 'saṃjñā', which is translated here as 'thinking nature', and should not be the name of the three discriminations. The Sanskrit sound is 'samyak-saṃkalpa', which is translated here as 'right thought', which is the name in the Noble Eightfold Path (āryāṣṭāṅgamārga). The old treatise says that 'eight delusions' does not match the Sanskrit sound, so 'discrimination' is retained. 'Eight' is a number, that is, naming from the number according to the meaning. Speaking of specific names, although there are eight names, there are three reasons for the names. First, the difference in nature, love, non-love, and both opposing each other. These five discriminations are named from the object (viṣaya). Discriminating the nature of form and the like, so it is called discrimination of nature. Discriminating the difference on the object of nature, so it is called discrimination of difference. Furthermore, there are three kinds of objects of focus: agreeable objects are pleasing, so they are called lovable; disagreeable objects are contrary to the mind, so they are called unlovable; neutral objects are contrary to both, so they are called both opposing each other. Second, the general attachment discrimination is named from the object and attachment (graha). 'General' means encompassing many dharmas, and 'attachment' is the fault of being able to attach. Third, the self and what belongs to self discriminations are named from understanding. The nature of the object is not self and what belongs to self (ātman and ātmanīya), but it is understood as self and what belongs to self. Third, comparing the five abodes (pañca sthānāni) to clarify the relationship of mutual inclusion. The five abodes are: 1. The abode of views (dṛṣṭi-sthāna); 2. The abode of desire-attachment (kāma-rāga-sthāna); 3. The abode of form-attachment (rūpa-rāga-sthāna); 4. The abode of formless-attachment (arūpa-rāga-sthāna); 5. The abode of ignorance (avidyā-sthāna). The first three discriminations are included in the abode of ignorance, and the two discriminations of self and what belongs to self.

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者有兩種。若分別起是見一處住地所攝。若俱生我見遍三是住地修道斷故。后三分別中非愛分別唯欲愛所攝。餘二分別通三愛住地。此門且約以二執等為八分別體師義而辨相攝。非約以方便不隱沒無記慧為性師義也。文云此三分別能生分別戲論所依緣事等者。景雲。分別戲論是能緣心。依緣即是心所託。言謂色等想者是能詮名事。為依緣者是所詮事。言說所攝重辨能詮名。名想言說所顯者。重辨所詮事業。此名義為所分別分別戲論。即於此事分別計度非一眾多品類差別者。出能分別也。泰云。遍計執心名分別戲論有所依所緣。西方三釋。初云。分別所依是六根。遍計執分別是七識及第六意識。第六意識共五識同時起者。雖不親依五根。然與五識不相離故亦說五根為所依。從五識同時分別意識后更生意識計度五塵。故亦說意識展轉依五根。故意識通說六根是所依也。所緣是六塵可解。二釋云。所依是自五蘊身。所緣是他身及器世界。三釋云。所依是義。所緣是名。此方三無性論先有此釋。色蘊等餘四蘊乃至涅槃想者色等名事者。是名所目。以名義為分別。緣名起計度想起言說。以名想言說為因故起分別。分別為名想言說所攝所顯故。是分別戲論也。所以唯說此三分別能生所依所緣者。由此分別是法執計度。一切品類熏成

【現代漢語翻譯】 現代漢語譯本： 我執有兩種。如果是分別產生的我執，則屬於見一處住地所攝（見解所依止的處所）。如果是俱生我執，則遍於三界，因為它是住地修道所斷除的。后三種分別中，非愛分別只屬於欲愛所攝。其餘兩種分別則通於三愛住地。這裡只是根據以二執等為八分別體的師義來辨別相攝關係，而不是根據以方便不隱沒無記慧為自性的師義。文中說這三種分別能產生分別戲論所依緣的事等，景法師解釋說：『分別戲論是能緣之心，依緣就是心所依託的事物。』所謂『色等想』，是能詮釋的名詞事物；作為依緣的，是被詮釋的事物。『言說所攝』，再次辨明能詮釋的名詞。『名想言說所顯』，再次辨明被詮釋的事業。這個名義是所分別的分別戲論，即於此事分別計度，認為不是單一而是眾多品類的差別，這是指出能分別的心。泰法師說：『遍計執心名為分別戲論，有所依和所緣。』西方有三種解釋。第一種解釋說：『分別所依是六根（眼、耳、鼻、舌、身、意）。遍計執分別是七識（眼識、耳識、鼻識、舌識、身識、意識、末那識）及第六意識。第六意識與前五識同時生起，雖然不直接依於五根，但與五識不相離，所以也說五根是所依。從五識同時分別意識后，更生意識計度五塵（色、聲、香、味、觸），所以也說意識輾轉依於五根。因此，意識通說六根是所依。』所緣是六塵，容易理解。第二種解釋說：『所依是自身的五蘊身（色、受、想、行、識），所緣是他人的身和器世界。』第三種解釋說：『所依是義，所緣是名。』這與此地的《三無性論》先前的解釋相同。色蘊等其餘四蘊乃至涅槃想，色等名事，是名稱所指代的。以名義為分別，緣名而生起計度，生起想法和言說。以名想言說為因，所以生起分別。因為分別是被名想言說所攝所顯的，所以是分別戲論。之所以只說這三種分別能產生所依所緣，是因為這種分別是法執的計度，一切品類熏習而成。

【English Translation】 English version: There are two types of ego-attachment (Atma-graha). If it arises from discrimination, it is included in the 'view-abiding ground' (Drishti-sthana). If it is innate ego-attachment, it pervades the three realms (Trailokya), because it is eradicated by the path of cultivation in the abiding ground. Among the latter three discriminations, non-love discrimination is only included in desire-love (Kama-trishna). The remaining two discriminations are common to the three love-abiding grounds. This explanation is based on the meaning of the teachers who consider the two attachments, etc., as the eight aspects of discrimination, and not on the meaning of the teachers who consider expedient non-obscuring non-recollective wisdom as their nature. The text says that these three discriminations can generate the things that are relied upon and conditioned by discriminative conceptual proliferation (Prapancha). Jing explains: 'Discriminative conceptual proliferation is the mind that cognizes. The reliance and condition are the things that the mind depends on.' The so-called 'ideas such as form' (Rupa), are the name-things that can be expressed; what serves as the reliance and condition are the things that are expressed. 'Included in speech' (Vac), again clarifies the name-things that can be expressed. 'What is manifested by name, thought, and speech' (Nama-samjna-vac-pratibhasa), again clarifies the activities that are expressed. This name-meaning is the discriminated discriminative conceptual proliferation, that is, discriminating and calculating about this matter, considering it not as single but as differences of many categories, which points out the discriminating mind. Tai explains: 'The mind of conceptual imputation (Parikalpita) is called discriminative conceptual proliferation, which has a basis and an object.' There are three Western explanations. The first explanation says: 'The basis of discrimination is the six sense organs (Indriya). Conceptual imputation is the seven consciousnesses (Vijnana) and the sixth consciousness (Manovijnana). Although the sixth consciousness arises simultaneously with the first five consciousnesses, it does not directly rely on the five sense organs, but it is inseparable from the five consciousnesses, so it is also said that the five sense organs are the basis. After the simultaneous discrimination of the consciousnesses from the five consciousnesses, the consciousness further arises to calculate the five objects of sense (Vishaya), so it is also said that the consciousness relies on the five sense organs in turn. Therefore, it is generally said that the six sense organs are the basis of consciousness.' The object is the six sense objects, which is easy to understand. The second explanation says: 'The basis is one's own five aggregates (Skandha), and the object is the bodies of others and the world of vessels.' The third explanation says: 'The basis is the meaning, and the object is the name.' This is the same as the previous explanation in the local 'Treatise on the Three Natures' (Trisvabhavanirdesa). The remaining four aggregates, such as the form aggregate, and even the idea of Nirvana, the name-things such as form, are what the name refers to. Taking name-meaning as discrimination, calculation arises from name, and thoughts and speech arise. Because name, thought, and speech are the cause, discrimination arises. Because discrimination is included and manifested by name, thought, and speech, it is discriminative conceptual proliferation. The reason why it is only said that these three discriminations can generate the basis and the object is because this discrimination is the calculation of the attachment to phenomena (Dharma-graha), which is formed by the accumulation of all categories.

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種子時。眾生世界及器世界從此三分別種子以生萬物所依所緣故也。后五分別是皮肉煩惱依此三法執起。故不能親及所依所緣眾多品也。基云。言所攝者即有為所攝。亦所攝通無漏法。今又解。前言無漏者不是三分別所生。所生者余。所攝者謂名眷屬。所顯者謂諸根塵等法是名所顯故。測云。問眼等諸根皆從相分熏習生。分別是見。何故此中說三分別為能生耶。解云。據實為論。相分種子能生眼等根境。今言三分能生者。相分熏習要因見分方能熏習。就此勝用說為能生。次二后三所生事如文。第二別解八種分別中即為七句。句別各有開解結也。景雲。辨分別體兩釋如前。且依后義釋。解自性分別云。謂於一切色等想事者。色等名體。分別色等種種自性者。謂依色等名分別名下色等自性。言所有尋思者。出能分別體。同此論說。二定已上無有尋伺。云何上地有自性分別等體。解云。尋伺是假。若思若慧為其自性。若據用唯在下地。若據實體上地通。故八分別遍通諸地。又尋伺地云。尋伺分別若望出世無漏無分別智。三界心法皆是分別。據此文說。尋思分別即有通別。別名尋伺唯在下地。通名尋伺上地亦有。解差別云。謂此有色者。若分別執遍計所執色有即是增。若其分別依他色有即非增益。謂此無色亦有二義。若分別言

【現代漢語翻譯】 現代漢語譯本 種子時。眾生世界和器世界從此三種分別種子產生，作為萬物所依賴和攀緣的根本原因。后五種分別（指眼、耳、鼻、舌、身五識）是皮肉和煩惱的根源，因為執著于這三種法而生起。因此，它們不能直接觸及作為所依和所緣的眾多事物。窺基大師解釋說：『所攝』指的是被有為法所包含，也通於無漏法。現在進一步解釋，前面說的『無漏』不是由三種分別所生，『所生』指的是其餘法，『所攝』指的是名言和眷屬，『所顯』指的是諸根和塵境等法，這被稱為『所顯』。窺測法師問道：『眼等諸根都從相分的熏習而生，分別是見，為什麼這裡說三種分別作為能生呢？』解釋說：『從實際情況來說，相分的種子能生眼等根境。現在說三分能生，是因為相分的熏習需要見分才能熏習。就這種殊勝的作用來說，稱為能生。』其次的兩種和後面的三種所生之事，如經文所說。第二部分，分別解釋八種分別，分為七句，每句都有開解和總結。 景法師說：『辨別分別的體性有兩種解釋，如前所述。』且依照後面的意義來解釋。解釋自性分別說：『對於一切色等想事』，色等是名和體，分別色等種種自性，就是依據色等名來分別名下的色等自性。『所有尋思』，指出能分別的體性。如同《瑜伽師地論》所說，二禪以上沒有尋伺，那麼上地怎麼會有自性分別等體性呢？解釋說：『尋伺是假立的，思和慧是它的自性。如果從作用來說，只在下地；如果從實體來說，上地也通達。』所以八種分別遍通諸地。又尋伺地中說：『尋伺分別如果相對於出世無漏無分別智，三界的心法都是分別。』根據這段經文來說，尋思分別有通和別兩種含義。別名尋伺只在下地，通名尋伺上地也有。解釋差別說：『如果分別執著遍計所執的色有，就是增益；如果分別依據他色而有，就不是增益。』『如果分別說無色』也有兩種含義，如果分別說

【English Translation】 English version At the time of the seed. The sentient world and the container world arise from these three kinds of seeds of discrimination, serving as the fundamental cause upon which all things rely and cling. The latter five discriminations (referring to the five consciousnesses of eye, ear, nose, tongue, and body) are the source of flesh and afflictions, arising from attachment to these three dharmas. Therefore, they cannot directly touch the numerous things that serve as the basis and object of clinging. Jìngjī (Kuiji) explains: 'That which is encompassed' refers to that which is contained by conditioned dharmas, and also extends to unconditioned dharmas. Now, further explaining, the 'unconditioned' mentioned earlier is not produced by the three kinds of discrimination; 'that which is produced' refers to the remaining dharmas; 'that which is encompassed' refers to names and retinue; 'that which is manifested' refers to the faculties and sense objects, etc., which are called 'that which is manifested.' Cè (Kuice) asks: 'The faculties such as the eye all arise from the impressions of the image-aspect (saṃjñā-bhāga), and discrimination is seeing. Why does this passage say that the three discriminations are the cause of arising?' The explanation is: 'In reality, the seeds of the image-aspect can give rise to the faculties and sense objects such as the eye. The reason for saying that the three aspects can give rise is that the impressions of the image-aspect require the perception-aspect (darśana-bhāga) to be able to impress. In terms of this superior function, it is called the cause of arising.' The matters arising from the latter two and the last three are as stated in the text. In the second part, the eight kinds of discrimination are explained separately, divided into seven sentences, each with its own explanation and conclusion. Jǐng (Jing) says: 'There are two explanations for distinguishing the nature of discrimination, as mentioned earlier.' Let's explain according to the latter meaning. Explaining the self-nature discrimination (svabhāva-vikalpa) says: 'Regarding all phenomena such as form, etc.', form, etc., are name and substance. Discriminating the various self-natures of form, etc., is to discriminate the self-nature of form, etc., under the name based on the name of form, etc. 'All thoughts' indicate the nature of that which can discriminate. As the Yogācārabhūmi-śāstra says, there is no thought or examination above the second dhyāna. How can there be self-nature discrimination, etc., in the higher grounds? The explanation is: 'Thought and examination are provisional, while thought and wisdom are its nature. If speaking from the perspective of function, it is only in the lower grounds; if speaking from the perspective of substance, it is accessible in the higher grounds.' Therefore, the eight discriminations pervade all grounds. Also, in the ground of thought and examination, it says: 'If thought and examination are compared to the transcendental, non-defiled, non-discriminating wisdom, the mind-dharmas of the three realms are all discriminations.' According to this passage, thought and examination have both general and specific meanings. The specific name 'thought and examination' is only in the lower grounds, while the general name 'thought and examination' is also in the higher grounds. Explaining the difference says: 'If one discriminates and clings to the form that is grasped by discrimination, it is augmentation; if one discriminates based on the existence of other-dependent form, it is not augmentation.' 'If one discriminates and says there is no form' also has two meanings, if one discriminates and says

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遍計色無是即為正。若分別言依他色無是即為邪。有對無對等門分別類知。謂此有見者。色塵能有于見。余塵及根不能生眼見。故名無見也。不同成實說。為門能有識見。泰云。如言執色蘊有體是自性分別。約諸門分別名差別分別。言有見者。雜心等名可見不可見。依梵本正翻名有見無見。顯揚論辨第三分別云尋伺。此論唯此自性分別中雲所有尋思。將知八分別就局說總以尋思一數為體。又就通出體。當知三界心心法為體。三分別中自性分別唯至初禪。二禪已上有顯分慧故也。總執分別者。泰云。如以車步象馬成軍。以眾樹成林。以四塵成飲食等。皆是總法。以執四塵有定性故。亦執四塵所成假飲食等有定假法。緣此總法執起故名總執分別。若計五蘊有實體。以此有情五蘊緣成假人我及有情等名為總執分別。乃至羅漢有此分別是心煩惱方便。景雲。此總執分別我及有情等假想施設所引分別與下我我所分別何有異耶。解云。今言我及有情等。不據執有神我及有情等。今舉假說世流佈我有情有命。欲取五蘊等法總執而有。故是執非人我執。基云。總執約二執。我我所分別唯人有別也。我我所分別等者。景雲。言謂若諸事有漏有取者出計我所緣。即是有漏五取法。於此取蘊長時習我我所執。多時積聚如此我見。言由宿串習彼

邪執故自見處事為緣所生虛妄分別者。由宿串習於彼取蘊。自見處所為境數起我執。后三分別緣凈生愛不凈生恚。通緣凈不凈境及彼中庸俱離之境生癡等。文相可知。泰云。我我所分別唯凡夫生緣自他有漏蘊起故。于諸有漏有諸蘊上。由無始久習故便起我我所分別。未決執是我我所。從此分別後方起決執我見。從我見後方生慢也。又由思量分別心見有違順中容境故。從此分別心後起貪瞋癡也。測云。言有漏有取者。若依薩婆多三義解漏。從漏生。彼能生漏故。漏處所故。名有漏。今大乘六義解解漏。謂漏自性故。乃至重類故。廣說如對法論。即此有漏能有四取名為有取。第三明八中前三分別與所依緣展轉相生中。景雲。於過去身起三分別。熏成所依自身種子及熏器世界所緣種。能生今世所有依緣。于現依緣不了知。故起分別時。后依緣種子生彼當來所依緣事。未來依緣后當生時。定為依緣生當分別。泰云。此中雖通舉分別。然前三法分別是本故。但約前三分別與所依約名義事互相生。后五分別境更無別體。又不通名義。故不別說。自下第二明爲了知八分別過修四尋思四如實智。于中有二。初問答總標。后別列。問由解惑相望理應同因緣。何故迷緣真實解心乃緣分別耶。解云。通實義齊前不知真亦不達妄。今欲識妄理亦

【現代漢語翻譯】 現代漢語譯本 因為錯誤的執著，所以會認為自己所見之處和所做之事都是由因緣所生的虛妄分別。這是因為過去長期串習於執取五蘊（skandha，構成個體存在的五種要素：色、受、想、行、識），將自己所見之處作為對象，多次生起我執（ātma-grāha，認為自我真實存在的執念）。 之後的三個分別，緣于清凈之境則生起愛（rāga，貪愛），緣于不清凈之境則生起嗔（dveṣa，憎恨）。普遍地緣于清凈、不清凈以及既非清凈也非不清凈的中庸之境，則生起癡（moha，愚昧）等等。這些文句的含義可以從字面上理解。 泰法師說：『我』和『我所』的分別，只有凡夫才會產生，因為他們緣于自身和他人的有漏五蘊而生起。對於這些有漏的五蘊，由於無始以來的長期習染，便會生起『我』和『我所』的分別。尚未決定的執著是『我』和『我所』。從這種分別之後，才會產生決定的我見（ātma-dṛṣṭi，對自我的錯誤見解）。從我見之後，才會產生慢（māna，傲慢）。 此外，由於思量分別之心看到有違背、順從和中庸的境界，所以從這種分別心之後，會生起貪（lobha，貪婪）、嗔和癡。 窺基法師說：『有漏有取』的意思是，如果按照薩婆多部（Sarvāstivāda，一切有部）的三種含義來解釋『漏』（āsrava，煩惱），即從煩惱產生，它能產生煩惱，是煩惱的處所，所以稱為『有漏』。現在大乘佛教用六種含義來解釋『漏』，即煩惱的自性等等，乃至重疊的類別等等，詳細的解釋如同《對法論》（Abhidharma）。而這種『有漏』能夠產生四取（catvāri upādānāni，四種執取），所以稱為『有取』。 第三部分說明八種分別中的前三種分別與所依之緣相互展轉相生的關係。景法師說：『對於過去的身（kāya，身體）生起三種分別，熏習成為所依自身的種子，以及熏習器世界（bhājana-loka，眾生所居住的物質世界）的所緣之種，能夠產生今世所有的依緣。』由於對現在的依緣不瞭解，所以在生起分別時，之後的依緣種子會產生它將來所依之緣的事物。未來的依緣在將來產生時，一定會因為依緣而產生將來的分別。 泰法師說：『這裡雖然普遍地提到了分別，但前三種法是分別的根本，所以只就前三種分別與所依的名義事互相產生而言。后五種分別的境界沒有其他的本體，也不涉及名義，所以不另外說明。』 從下面開始，第二部分說明爲了瞭解八種分別的過患，而修習四尋思（catasraḥ parīkṣāḥ，通過推理和分析來理解事物本質的四種方法）和四如實智（catvāri yathābhūta-jñānāni，如實瞭解事物真相的四種智慧）。其中分為兩部分：首先是問答總標，然後是分別列出。問題是：『從迷惑和覺悟的相互關係來看，理應有相同的因緣。為什麼迷惑是緣于真實的，而覺悟的心卻緣于分別呢？』回答是：『普遍地瞭解真實的意義，之前是不知真也不達妄。現在想要認識虛妄的道理，也』

【English Translation】 English version Due to erroneous attachments, one perceives their own sights and actions as illusory differentiations arising from conditions. This is because of past habitual clinging to the appropriation aggregates (skandha, the five aggregates that constitute individual existence: form, feeling, perception, volition, and consciousness), taking one's own sights as objects, and repeatedly generating self-grasping (ātma-grāha, the clinging to the belief in a truly existent self). The subsequent three differentiations arise from love (rāga, attachment) towards pure objects, and hatred (dveṣa, aversion) towards impure objects. Universally, they give rise to ignorance (moha, delusion) and so on towards pure, impure, and neutral objects that are neither pure nor impure. The meaning of these sentences can be understood literally. Master Tai said: 'The differentiation of 'I' and 'mine' only arises in ordinary beings because they arise from the contaminated aggregates of themselves and others. Regarding these contaminated aggregates, due to beginningless and long-term habituation, the differentiation of 'I' and 'mine' arises. Undecided clinging is 'I' and 'mine'. From this differentiation, the decided self-view (ātma-dṛṣṭi, the mistaken view of the self) arises. From the self-view, pride (māna, arrogance) arises.' Furthermore, because the mind of thought and differentiation sees objects that are contrary, compliant, and neutral, greed (lobha, avarice), hatred, and ignorance arise from this differentiating mind. Master Kuiji said: 'The meaning of 'contaminated and appropriated' is that if we explain 'contamination' (āsrava, affliction) according to the three meanings of the Sarvāstivāda school, namely, arising from affliction, being able to produce affliction, and being the place of affliction, then it is called 'contaminated'. Now, Mahayana Buddhism explains 'contamination' with six meanings, namely, the nature of affliction, and so on, up to overlapping categories, as explained in detail in the Abhidharma. And this 'contamination' can produce the four appropriations (catvāri upādānāni, the four types of clinging), so it is called 'appropriated'.' The third part explains the relationship of mutual arising between the first three differentiations of the eight differentiations and the dependent conditions. Master Jing said: 'Regarding the past body (kāya, physical body), the three differentiations arise, perfuming the seed of the dependent self, and perfuming the object seed of the container world (bhājana-loka, the material world where sentient beings live), which can produce all the dependent conditions of this life.' Because of not understanding the present dependent conditions, when differentiation arises, the subsequent seed of dependent conditions will produce the things of its future dependent conditions. When the future dependent conditions arise in the future, they will definitely produce future differentiations because of the dependent conditions. Master Tai said: 'Although differentiation is mentioned universally here, the first three dharmas are the root of differentiation, so it is only in terms of the mutual arising of the name, meaning, and things of the first three differentiations and the dependent conditions. The objects of the latter five differentiations do not have other entities, and do not involve names and meanings, so they are not explained separately.' From below, the second part explains that in order to understand the faults of the eight differentiations, one cultivates the four investigations (catasraḥ parīkṣāḥ, four methods of understanding the essence of things through reasoning and analysis) and the four correct knowledges (catvāri yathābhūta-jñānāni, four wisdoms that truly understand the truth of things). It is divided into two parts: first, a general question and answer, and then a separate listing. The question is: 'From the mutual relationship between delusion and enlightenment, there should be the same causes and conditions. Why is delusion based on the real, while the mind of enlightenment is based on differentiation?' The answer is: 'Universally understanding the meaning of the real, before one did not know the true nor understand the false. Now wanting to recognize the principle of the false, also'

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知心真。此各舉一邊也。就別解中。初明尋思。后明如實。景師解云。尋思如實若就通說。地前上皆作此觀。地前可知。地上云何。前地已滿超入后地。如上文中亦作此說。舍亂記中有記加行道中得作此觀。攝論文中顯處說唯在十回向四善根位修如此觀。尋思即在暖頂善根。四如實智在忍第一。尋思如實用智為體。尋者尋求。思者思量。尋求思量名義真妄未能決了名作尋思。若決定智名如實智。尋思如實皆是義名。四是數名。是即從數就義為名。名四尋思四如實。若別釋得名。名尋思者即是境。尋思即是推求之義。從境義為名。事尋思得名亦爾。自性是體。更互為客名為假立。假立尋思皆是義名。即從體義為名。言自性假立尋思。差別假立尋思者。觀名義等各有苦無常漏無漏等差別。差別是義。假立尋思並是從義為名。四如實得名準之可知。泰法師述。本音毗恒迦此云尋思。遮羅此云伺。菩提云覺。毗缽舍那云觀也。基師云。其尋思如實智通二智者。如對法攝論。言于名唯見名及於事唯見事者。景雲。凡夫妄執名屬於義義屬於名。若有其名必有其義。應如是執著是遍計所執。菩薩觀名但假施設。依名求義必不可得。是故觀名唯見名事即是體。亦名為義。菩薩觀見依他圓成實性離言設假立。名本不相稱。故唯見事不見有

【現代漢語翻譯】 現代漢語譯本： 『知心真』。這各自舉出了一邊。就其他的解釋中，首先闡明『尋思』（Vitarka，粗分別），然後闡明『如實』（Yathābhūta，如實智）。景師解釋說：『尋思』和『如實』如果就通用的說法，地上（菩薩地）之前和之上都可以作這種觀。地上之前可以理解，地上又如何呢？前一地已經圓滿，超越進入后一地。如上面的文中也作這樣的說法。舍亂記中有記載，在加行道中可以作這種觀。攝論文中明顯地說，只有在十回向和四善根位才能修習這樣的觀。『尋思』就在暖位和頂位善根，四『如實智』在忍位第一。『尋思』和『如實』以智為體。『尋』是尋求，『思』是思量。尋求思量，對名義真妄未能決斷了知，叫做『尋思』。如果決定智，就叫做『如實智』。『尋思』和『如實』都是義名。『四』是數名，這是從數就義來命名，名為『四尋思』、『四如實』。如果分別解釋得名，名為『尋思』的就是境，『尋思』就是推求之義，從境義來命名，事尋思得名也是這樣。自性是體，更互為客，名為假立。假立尋思都是義名，即從體義來命名。說自性假立尋思，差別假立尋思，是說觀名義等各有苦、無常、有漏、無漏等差別。差別是義，假立尋思都是從義來命名。四『如實』得名，參照可知。泰法師敘述，本音毗恒迦（Vitarka），這裡翻譯為『尋思』。遮羅（Vicara）這裡翻譯為『伺』（細分別）。菩提（Bodhi）云『覺』。毗缽舍那（Vipassanā）云『觀』。 基師說：『其尋思如實智通二智者』，如對法攝論。說對於名唯見名，以及對於事唯見事。景雲：凡夫妄執名屬於義，義屬於名。若有其名，必有其義。應當這樣執著，這是遍計所執。菩薩觀名但假施設，依名求義必定不可得。是故觀名唯見名事即是體，也名為義。菩薩觀見依他圓成實性，離言設假立。名本不相稱，故唯見事不見有。

【English Translation】 English version: 'Knowing the Mind is True'. This each cites one side. Regarding other explanations, first, it clarifies 'Vitarka' (gross investigation), then it clarifies 'Yathābhūta' (truthful knowledge). Master Jing explains: 'Vitarka' and 'Yathābhūta', if speaking generally, can be practiced both before and after the Bhumi (Bodhisattva stages). Before the Bhumi is understandable, but how about after the Bhumi? The previous Bhumi is already complete, transcending into the next Bhumi. As the text above also states this. The 'She Luan Ji' records that this contemplation can be done in the stage of preparation. The 'Compendium of Abhidharma' clearly states that only in the Ten Dedications and the Four Roots of Goodness can one cultivate such contemplation. 'Vitarka' is in the Warmth and Peak roots of goodness, and the four 'Yathābhūta-jñāna' are first in the Forbearance stage. 'Vitarka' and 'Yathābhūta' take wisdom as their essence. 'Vitarka' means seeking and 'Vicara' means contemplating. Seeking and contemplating, without being able to decisively know the truth or falsehood of names and meanings, is called 'Vitarka'. If it is decisive wisdom, it is called 'Yathābhūta-jñāna'. 'Vitarka' and 'Yathābhūta' are both meaning-names. 'Four' is a numerical name, which is named from number to meaning, called 'Four Vitarkas' and 'Four Yathābhūtas'. If explaining the naming separately, what is named 'Vitarka' is the object. 'Vitarka' is the meaning of investigation, named from the meaning of the object; the naming of 'object-Vitarka' is also like this. Self-nature is the substance, and mutually being guests is called provisional establishment. Provisional Vitarkas are all meaning-names, named from the substance-meaning. Saying self-nature provisional Vitarka, and difference provisional Vitarka, means observing that names and meanings each have differences such as suffering, impermanence, defiled, and undefiled. Difference is meaning, and provisional Vitarkas are all named from meaning. The naming of the four 'Yathābhutas' can be understood by analogy. Master Tai narrates that the original sound is Vitarka, which is translated here as 'Vitarka'. Vicara is translated here as 'Vicara' (subtle investigation). Bodhi means 'awakening'. Vipassanā means 'contemplation'. Master Ji says: 'The Vitarka and Yathābhuta-jñāna encompass two wisdoms', as in the Compendium of Abhidharma. It says that one only sees the name in the name, and only sees the object in the object. Master Jing says: Ordinary people falsely cling to the name belonging to the meaning, and the meaning belonging to the name. If there is a name, there must be a meaning. One should cling to it in this way, which is the completely conceptualized nature. Bodhisattvas observe names as merely provisional establishments, and seeking meaning based on names is definitely unattainable. Therefore, observing names only sees the name as the substance, which is also called meaning. Bodhisattvas observe the dependent and perfectly accomplished nature, establishing provisionally apart from words. Names do not originally match, so one only sees the object and does not see existence.

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名。泰云。于名唯見名者。西方有二釋。一云。于名唯見分別性無體。二釋云。于名唯見依他性名。不見分別性名。於事唯見事二釋亦爾。測云。此尋伺觀唯見依他似名。唯言簡異外人見實名言。故言唯見名。故攝大乘論云。此中名者謂色受等。亦攝名因名果句等。尋思此名唯意言性唯似非實。不離意言名名尋思。明事尋思中攝論云。如名身等所詮表。約蘊界處等推求。此性唯假非實非有種類差別。今約如是所詮能詮相應不相應理。故不待論云推求。依此文名與義亦唯假立。思惟此相似外相轉。實唯在內。言于自性假立唯見自性假立者。景雲。合觀名義二種自性都不稱。更互為客名為假立。所以者何。假設名言于彼義中非其行處。故名望義為客。性絕言即非名類。望名為客互為客。俱名假立。又此第三亦名雙觀真俗。名是世俗。義是勝義。所以者何。以名唯自遍計所執世俗故名屬世諦。依他圓成自性離言是勝義法。今合觀察即是雙觀真俗二諦。測云。如攝論尋思名義二種自性唯假立相。謂色受等名義自性。實無所有假立自性。解云。如假立補特伽羅。於差別假立唯見差別假立等者。景雲。合觀名義各有漏無漏等眾多差別。故云差別假立同前。更互為客名為假立。離相觀者前二觀。合相觀者是后二觀。測云。如攝論說。

【現代漢語翻譯】 現代漢語譯本 名。泰法師說：『對於名，僅僅看到名。』西方有兩種解釋。一種解釋說：『對於名，僅僅看到分別性，沒有實體。』另一種解釋說：『對於名，僅僅看到依他性（緣起性）的名，看不到分別性的名。』對於事，僅僅看到事，這兩種解釋也是一樣。窺基法師說：『這種尋伺觀僅僅看到依他性，類似於名。』僅僅用簡單的言語來區別于外道所見的真實名言。所以說『僅僅看到名』。所以《攝大乘論》說：『這裡所說的名，是指色、受等，也包括名的因、名的果、語句等。』尋思這些名，僅僅是意言的性質，僅僅是相似而非真實。不離意言的名和名尋思。 關於事尋思，《攝大乘論》中說：『如名身等所詮釋的，依據蘊、界、處等來推求。』這種性質僅僅是虛假的，不是真實的，沒有種類差別。現在依據這樣所詮釋的、能詮釋的相應與不相應的道理。所以不需要《瑜伽師地論》的推求。依據這段文字，名與義也僅僅是假立的。思惟這種相似的外相轉變，實際上僅僅在內心。說到對於自性假立，僅僅看到自性假立，景法師說：『合起來觀察名義兩種自性都不相稱，互相作為客體，名為假立。』為什麼這樣說呢？假設名言在那個義理中，不是它的行處。所以名相對於義來說是客體，性絕於言語就不是名的範疇，相對於名來說是客體，互相作為客體，都名為假立。 另外，這第三種觀也稱為雙觀真俗。名是世俗，義是勝義。為什麼這樣說呢？因為名僅僅是自遍計所執的世俗，所以名屬於世俗諦。依他圓成自性離言是勝義法。現在合起來觀察，就是雙觀真俗二諦。窺基法師說：『如《攝大乘論》所說，尋思名義兩種自性僅僅是假立的相。』所謂色、受等名義的自性，實際上沒有所有，是假立的自性。解釋說：『如假立補特伽羅（人），對於差別假立，僅僅看到差別假立等。』景法師說：『合起來觀察名義各有有漏、無漏等眾多差別。』所以說『差別假立』，與前面相同。互相作為客體，名為假立。離相觀是前兩種觀，合相觀是后兩種觀。窺基法師說：『如《攝大乘論》所說。』

【English Translation】 English version Name. Dharma Master Tai said: 'Regarding name, one only sees name.' There are two Western interpretations. One interpretation says: 'Regarding name, one only sees the discriminating nature, without substance.' The other interpretation says: 'Regarding name, one only sees the dependent nature (arising from conditions) of name, and does not see the discriminating nature of name.' Regarding things, one only sees things, and these two interpretations are the same. Dharma Master Kuiji said: 'This searching and contemplating observation only sees the dependent nature, similar to name.' It only uses simple words to distinguish it from the real name and language seen by outsiders. Therefore, it is said 'one only sees name.' Therefore, the 'Mahāyānasaṃgraha' ('Compendium of the Mahayana') says: 'Here, the so-called name refers to form, feeling, etc., and also includes the cause of name, the result of name, sentences, etc.' Contemplating these names, they are only the nature of ideation, only similar and not real. Name and name contemplation are inseparable from ideation. Regarding the contemplation of things, the 'Mahāyānasaṃgraha' says: 'As explained by name-body etc., one seeks based on the aggregates, realms, and sense bases etc.' This nature is only false, not real, and there is no difference in kind. Now, based on the principle of what is explained, what can be explained, corresponding and not corresponding. Therefore, there is no need for the seeking of the 'Yogācārabhūmi-śāstra' ('Stages of Yoga Practice'). According to this text, name and meaning are also only provisionally established. Thinking about this similar external appearance transformation, it is actually only within the mind. Speaking of provisionally establishing self-nature, only seeing the provisional establishment of self-nature, Dharma Master Jing said: 'Combining the observation of the two kinds of self-nature of name and meaning, they are not commensurate, and mutually act as objects, called provisional establishment.' Why is this said? Assuming that name and language are in that meaning, it is not its place of action. Therefore, name is an object relative to meaning, and the nature that is cut off from language is not the category of name, and is an object relative to name, and mutually act as objects, both called provisional establishment. In addition, this third contemplation is also called the dual contemplation of truth and convention. Name is conventional, and meaning is ultimate. Why is this said? Because name is only the conventional of self-discriminating attachment, so name belongs to the conventional truth. The dependent perfected nature is beyond words and is the ultimate truth. Now, combining the observation is the dual contemplation of the two truths of truth and convention. Dharma Master Kuiji said: 'As the 'Mahāyānasaṃgraha' says, contemplating the two kinds of self-nature of name and meaning is only a provisionally established appearance.' The so-called self-nature of name and meaning such as form, feeling, etc., actually has nothing, and is a provisionally established self-nature. The explanation says: 'Such as the provisionally established pudgala (person), regarding the provisional establishment of difference, one only sees the provisional establishment of difference, etc.' Dharma Master Jing said: 'Combining the observation of name and meaning, each has many differences such as defiled, undefiled, etc.' Therefore, it is said 'provisional establishment of difference', which is the same as before. Mutually acting as objects is called provisional establishment. The contemplation of separating from appearances is the first two contemplations, and the contemplation of combining appearances is the last two contemplations. Dharma Master Kuiji said: 'As the 'Mahāyānasaṃgraha' says.'

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尋伺名義二種差別亦假立相。問何故前二但云名事自性差別。並不名假立。解云。初二觀名義差別觀。離相觀故不名假立。自性差別合相觀故。名義相望二俱是客。所以後二皆云假立。今依攝大乘論。如是四種皆是假立。故彼論云。若名若義自性差別皆是假立。問三藏又若依攝論說有其二種。謂四種觀如前所引文也。或作六種觀。故彼論云。若名若義自性差別假立自性差別義。如是六種義皆無有故。解云。一名二義三名自性四義自性五名差別六義差別。言假立自性差別義者。重釋假立自性差別言。次解四如實智。解第一如實智中景雲。言謂諸菩薩于名尋思唯有色已者。此牒前方便。即於此名至於事假立者。謂諸菩薩如實了知世間眾生謂如是名為如是義於事假立為令眾生起想起見因見起言說故者。了知眾生起言說意。展轉相教為令世間因言起想因想起見因見起說。故於彼事假立名言。此順釋竟。自下反釋。乃至即無言說以來。若能下結。此了知諸佛菩薩起說之意。豈可諸佛菩薩為令世間起增益執故起說言。將知菩薩如實了知世間眾生起說之意。測云。言謂如是名為如是義於事假立等者。明其假立依他名所以。若於一切色等下釋不立之失。當知此中所明如實智與前尋伺行相行相似。緣依他假及緣遍計無。但約因果及決定不

【現代漢語翻譯】 現代漢語譯本 尋伺（Vitarka-vicara，粗略和細緻的思考）的名義有兩種差別，也都是假立的相。問：為什麼前面兩種（名、義）只說是名和事的自性差別，而不說是假立的呢？答：因為前兩種觀的是名和義的差別觀，是離相觀，所以不說是假立。自性差別是合相觀，名義相互觀望，二者都是客體，所以後兩種都說是假立。現在依據《攝大乘論》（Mahāyānasaṃgraha），這四種都是假立的。所以該論說：『無論是名、是義、自性差別，都是假立。』問：三藏（Tripitaka）又說，如果依據《攝大乘論》，有兩種說法，一是四種觀，如前面引用的文；一是六種觀。所以該論說：『無論是名、是義、自性差別、假立自性差別義，這六種義都沒有。』答：一是名，二是義，三是名自性，四是義自性，五是名差別，六是義差別。說『假立自性差別義』，是重釋假立自性差別這句話。 其次解釋四如實智（catasraḥ yathābhūta-prajñāḥ，四種如實智慧）。解釋第一如實智中說：『說諸菩薩對於名的尋思，唯有色已。』這是承接前面的方便。『即於此名至於事假立者』，說諸菩薩如實了知世間眾生說如此名為如此義，於事假立，是爲了令眾生生起想起見，因見而起言說。了知眾生起言說之意，輾轉相教，是爲了令世間因言起想，因想起見，因見起說，所以于彼事假立名言。這是順著解釋。從下面反過來解釋。乃至即無言說以來，若能下結論。這是了知諸佛菩薩起說之意。難道諸佛菩薩是爲了令世間生起增益執（samāropādhyāsa，增益執著）才起說言嗎？將知道菩薩如實了知世間眾生起說之意。測度說：『說如此名為如此義，於事假立等』，說明其假立是依他（paratantra，依他起性）名所以。若於一切色等下解釋不立之失。應當知道此中所明的如實智與前面的尋伺行相相似，緣依他假及緣遍計無，但約因果及決定不。

【English Translation】 English version The nominal meanings of Vitarka-vicara (gross and subtle thinking) have two kinds of differences, and they are both provisionally established appearances. Question: Why are the first two (name and meaning) only said to be differences in the self-nature of name and thing, and not said to be provisionally established? Answer: Because the first two observe the difference between name and meaning, and are observations that are separate from appearances, so they are not said to be provisionally established. The difference in self-nature is an observation that combines appearances, and name and meaning look at each other, both being objects, so the latter two are both said to be provisionally established. Now, according to the Mahāyānasaṃgraha (Compendium of the Great Vehicle), these four are all provisionally established. Therefore, the treatise says: 'Whether it is name, meaning, or difference in self-nature, they are all provisionally established.' Question: The Tripitaka (Three Baskets) also says that if according to the Mahāyānasaṃgraha, there are two kinds of statements, one is the four kinds of observations, as quoted earlier; one is the six kinds of observations. Therefore, the treatise says: 'Whether it is name, meaning, difference in self-nature, or the meaning of provisionally established self-nature difference, these six kinds of meanings do not exist.' Answer: One is name, two is meaning, three is name's self-nature, four is meaning's self-nature, five is name's difference, and six is meaning's difference. Saying 'the meaning of provisionally established self-nature difference' is a re-explanation of the phrase 'provisionally established self-nature difference'. Next, explain the four yathābhūta-prajñāḥ (four kinds of wisdom as it is). Explaining the first yathābhūta-prajñā, it says: 'Saying that the Bodhisattvas' Vitarka (gross thinking) of name is only with form already.' This is continuing the previous expedient. 'That is, with this name, as for the provisional establishment of things,' it says that the Bodhisattvas truly know that worldly beings say that such a name is such a meaning, and provisionally establish it in things, in order to cause beings to generate thought and view, and from view to generate speech. Knowing the intention of beings generating speech, teaching each other in turn, is in order to cause the world to generate thought from speech, generate view from thought, and generate speech from view, so they provisionally establish names and words in those things. This is explaining in accordance. From below, explain in reverse. Even until there is no speech, if one can draw a conclusion below. This is knowing the intention of the Buddhas and Bodhisattvas generating speech. Could it be that the Buddhas and Bodhisattvas generate speech in order to cause the world to generate samāropādhyāsa (superimpositional clinging)? It will be known that the Bodhisattvas truly know the intention of worldly beings generating speech. Estimating, it says: 'Saying that such a name is such a meaning, provisionally established in things, etc.,' explaining that its provisional establishment is dependent on paratantra (other-powered nature) name. If, with all forms, etc., below, explain the fault of not establishing. It should be known that the yathābhūta-prajñā explained here is similar to the previous Vitarka-vicara's characteristics, relating to dependent fiction and relating to conceptual imputation is not, but only about cause and effect and determination is not.

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決定分為二門。故攝論云。于加行時推求得見假有實無方便因相說名尋思。了知假有實無所得決定行智方便果相名如實智。又云。推求各唯是假有實不可得說名尋思。若即於此果智生時決定了知假有實無名如實智。第二如實智中景雲。觀見依他圓成一切色等所想之事。性離名言言不能及。測云。謂觀如實觀依他有離言境。不觀遍計所執實有。第三如實中景雲。言如實通違至而似彼事自性顯現者。明彼依他猶如幻化非有似有。故云非彼自性似彼自性。亦可依他因緣生法非彼凡情執實自性而似於彼執實自性。故云非彼自性似自性。又能了知彼依他事如變化等相似顯現而非彼體者。因緣生法如幻化有。而不同彼執實法體故也。若能如是如實了知等者。因緣之理淺情不測。唯佛究竟名最甚深。是故經云。佛十力中業力最深。測云。又如變化等似而非實。即是八喻。如抉擇說。即依他。攝大乘雲。八喻顯依他者。以依他譬依他起。第四如實智中景雲。且如一色即是非有非無不二之義。以此一色法中遍計所執色是非有性。依他起色是非無性。總此二義非有非無名為不二。遍計所執隨言說性不成實故非有。依他起離言說性實成立故非無。此就非有性非無性以明不二。次就二諦明非有色非無色以明不二。謂此遍計所執色空故。就勝義諦

【現代漢語翻譯】 現代漢語譯本：決定的過程可以分為兩個階段。因此，《攝大乘論》中說：『在加行位（指修行過程中的準備階段）時，通過推求而能夠見到假有實無的方便因相，這被稱為尋思。了知假有實無，獲得決定的行智方便果相，這被稱為如實智。』又說：『推求時，認識到一切都只是假有，而實性不可得，這被稱為尋思。如果就在這果智生起時，決定了知假有實無，這被稱為如實智。』 第二，關於如實智，《瑜伽師地論·本地分》中說：『觀見依他起（指因緣和合而生起的現象）和圓成實（指通過修行證得的真實）的一切色等所想之事，其自性是遠離名言的，言語無法觸及。』《瑜伽師地論·攝抉擇分》中說：『這是指如實地觀察依他起有，是離言說的境界。不觀察遍計所執（指虛妄分別所執著的）的實有。』 第三，關於如實智，《瑜伽師地論·本地分》中說：『所謂如實，是指通達違背凡夫的執著，而相似於事物自性的顯現。』說明依他起猶如幻化，並非真實存在，但看起來好像存在。所以說『非彼自性，似彼自性』。也可以說，依他起是因緣生法，並非凡夫所執著的真實自性，但看起來好像是他們所執著的真實自性。所以說『非彼自性，似自性』。又能了知那依他起的事物，如變化等相似顯現，但並非其本體。因緣生法如幻化般存在，但不同於那些執著為實體的法。如果能夠這樣如實了知等等。』因緣的道理深奧難測，只有佛才能究竟通達，所以說是最甚深的。因此經中說：『佛的十力中，業力最為甚深。』《瑜伽師地論·攝抉擇分》中說：『又如變化等，看起來像真的一樣，但實際上並非真實，這就是八喻。』如《瑜伽師地論·攝抉擇分》所說，就是指依他起。《攝大乘論》中說：『用八個比喻來顯示依他起，是用依他來比喻依他起。』 第四，關於如實智，《瑜伽師地論·本地分》中說：『例如，一個色法，就是非有非無的不二之義。』因為在這一個色法中，遍計所執的色是非有性，依他起的色是非無性。總合這兩種意義，非有非無，就稱為不二。遍計所執隨順言說而生，不成真實，所以說非有。依他起遠離言說，真實成立，所以說非無。這是就非有性和非無性來說明不二。其次，就二諦（指世俗諦和勝義諦）來說明非有色和非無色，以此來說明不二。所謂遍計所執的色是空性的，就勝義諦（指究竟真實的層面）而言。

【English Translation】 English version: The determination can be divided into two stages. Therefore, the Saṃgrahaṇī says: 'During the stage of prayoga (referring to the preparatory stage in practice), seeking and seeing the expedient cause and appearance of the false existence and the non-existence of reality is called vitarka (thinking). Knowing the false existence and the non-existence of reality, and obtaining the expedient result and appearance of the decisive jñāna (wisdom) of practice is called yathābhūtajñāna (knowledge as it is).' It also says: 'When seeking, recognizing that everything is only falsely existent and that reality is unattainable is called vitarka. If, at the moment when this resultant wisdom arises, one decisively knows the false existence and the non-existence of reality, it is called yathābhūtajñāna.' Secondly, regarding yathābhūtajñāna, the Yogācārabhūmi-śāstra, Vastusaṃgrahaṇī says: 'Seeing all the things thought of, such as form (rūpa) etc., of paratantra (dependent origination) and pariniṣpanna (perfected reality), their nature is apart from language, and words cannot reach it.' The Yogācārabhūmi-śāstra, Viniscayasamgrahanī says: 'This refers to truly observing the existence of paratantra as a realm beyond words. Not observing the real existence of parikalpita (imagined nature).' Thirdly, regarding yathābhūtajñāna, the Yogācārabhūmi-śāstra, Vastusaṃgrahaṇī says: 'So-called yathābhūta refers to understanding the appearance that contradicts the attachments of ordinary people and resembles the nature of things themselves.' It explains that paratantra is like an illusion, not truly existent, but appearing to exist. Therefore, it is said 'not its own nature, but like its own nature.' It can also be said that paratantra is a dharma (phenomenon) arising from conditions, not the real nature that ordinary people are attached to, but it looks like the real nature they are attached to. Therefore, it is said 'not its own nature, but like its own nature.' Also, being able to know that the things of paratantra appear similarly like transformations, etc., but are not their substance. Dharmas arising from conditions exist like illusions, but are different from those dharmas that are attached to as real entities. If one can thus truly know, etc.' The principle of conditions is profound and unfathomable, and only the Buddha can ultimately understand it, so it is said to be the most profound. Therefore, the sutra says: 'Among the ten powers of the Buddha, the power of karma is the most profound.' The Yogācārabhūmi-śāstra, Viniscayasamgrahanī says: 'Also, like transformations, etc., they appear to be real, but are not actually real, which are the eight similes.' As the Yogācārabhūmi-śāstra, Viniscayasamgrahanī says, it refers to paratantra. The Mahāyānasaṃgraha says: 'Using eight similes to show paratantra is using paratantra to compare paratantra.' Fourthly, regarding yathābhūtajñāna, the Yogācārabhūmi-śāstra, Vastusaṃgrahaṇī says: 'For example, a single form (rūpa) is the meaning of non-existence and non-non-existence, the non-duality.' Because in this single form, the form of parikalpita is the nature of non-existence, and the form of paratantra is the nature of non-non-existence. Combining these two meanings, non-existence and non-non-existence is called non-duality. Parikalpita arises following language and is not truly established, so it is said to be non-existent. Paratantra is apart from language and is truly established, so it is said to be non-non-existent. This is explaining non-duality in terms of the nature of non-existence and non-non-existence. Secondly, explaining non-existent form and non-non-existent form in terms of the two truths (conventional truth and ultimate truth), using this to explain non-duality. The so-called form of parikalpita is empty, in terms of paramārthasatya (ultimate truth).

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中明非有色。此依他色因緣法有故。就世諦說非無色。道理遍計所執色就世諦理亦無有體。今作文綺互。故勝義諦中方說非有。依他因緣之色設在勝義諦中亦不除遣。以理事並行不相妨礙。亦以作文綺互。但就世諦以明非無。唯上二門類知有見無見等不二之義。謂依他色有體為緣能有于見。遍計色無體不能為緣能有于見名非有見。亦可云文略。具足應言有見非有見無見非無見。依二性道理以釋此文以明不二。測云。言謂彼諸事非有無者。出觀境假有依他非有無相。言可言說性不成實故非有性等者。此明依他離可言遍計所執性故非有。離言依他因緣有故非無性。如是由勝義諦故非有色等者。依他起中由圓實性故無遍計色故言非有色。依他世俗諦中假說色是有故非無色。第三明愚夫智闕故起分別流轉不息中。云謂由如是邪分別故起諸雜染故流轉生死者。此文即說八邪分別但是方便。從此方便八分別故方生根本雜染人法二執及貪瞋癡三藏解。第四菩薩依智了分別故能證大果。于中有四。初明菩薩能滅戲論得大涅槃。二明得諸自在。三明能得五利五業。四明五種勝利攝所作盡。初云菩薩依此四如實智乃至能證大乘大般涅槃者。景雲。菩薩現在依如實智知分別過不起分別。不起分別故不熏所依緣種。故當來世依緣不生。當來世依

緣不生故從彼依緣應起分別亦不當生。如是分別及依緣事二俱滅故證大涅槃。測云。此明斷德。下明智德。于現法中乃至獲得一切自在等下第二明由如實智獲得自在。文分有三。初總標。次別辨。后結最勝。就別辨中有四。一者獲得記化神通自在。二者獲得能變自在。景雲。化是通果相。從亦名神通自在。與小乘同。但小乘十四化心一向無記通欲色二界系。大乘是善一向在色界。但所作事似欲界故亦名欲界。能變是通體。測指後文當釋此二自在。三於一切境得智自在。四于壽命住舍自在。測云。此明由智清凈故得三自在。一神通自在。二智自在。三命自在。於十自在中略不說餘七。菩薩如是乃至獲得五種最上勝利等下第三明由得自在獲五利五業。先明五利。一者得心寂靜。測云。由得四智現法樂住故能除身心粗重。而內定故不斷煩惱。二于明處妙智見轉。三為有情流轉生死無有厭倦。四能善入如來密意言義。五得大乘勝解邪緣不奪。測云。前三自分勝利。后二勝進。前三中初明定次智后悲。后二中初一明通達聖教勝利。一神通能破外道勝利。次明五業。一一有二。初明業相。二當知下結屬勝利。其第四業能除他所生疑惑。令解佛法展轉傳授。即是護持如來妙正法眼令得久住。若邪法亂真。菩薩即能辨真除偽。故云于能

【現代漢語翻譯】 現代漢語譯本 緣起不生，因此，如果認為依賴因緣而產生分別，那也是不應該的。像這樣，分別和所依賴的因緣之事都滅盡了，就證得了大涅槃（Nirvana）。測（一位論師）說：『這說明了斷德。』下面說明智德。『在現法中乃至獲得一切自在等』，下面第二部分說明由於如實智而獲得自在。文分為三部分。首先是總標，其次是分別辨析，最後是總結最殊勝。在分別辨析中又有四點：一是獲得記化神通自在（Abhijna-siddhi-vasita，通過神通記住和變化的能力）。二是獲得能變自在。景（另一位論師）說：『化是神通的果相，因此也名為神通自在，與小乘相同。但小乘的十四化心一向是無記的，通於欲界（Kama-dhatu）和色界（Rupa-dhatu）二界系。大乘是善的，一向在**。但所作之事類似欲界，因此也名為欲界。』能變是神通的本體。測（論師）指出後文將解釋這兩種自在。三是在一切境界中獲得智自在。四是在壽命的住留和捨棄上獲得自在。測（論師）說：『這說明由於智慧清凈而獲得三種自在：一是神通自在，二是智自在，三是命自在。』在十自在中，省略了其餘七種沒有說。『菩薩如是乃至獲得五種最上勝利等』，下面第三部分說明由於獲得自在而獲得五利五業。先說明五利。一是獲得心寂靜。測（論師）說：『由於獲得四智現法樂住，因此能夠去除身心的粗重，而內心安定，因此不斷煩惱。』二是在明處妙智見轉。三是為有情（Sattva）流轉生死而沒有厭倦。四是能夠善入如來（Tathagata）密意言義。五是獲得大乘勝解，邪緣不能奪取。測（論師）說：『前三是自分勝利，后二是勝進。前三中，首先是定，其次是智，然後是悲。后二中，第一個說明通達聖教的勝利，一個是神通能破外道的勝利。』其次說明五業。每一業都有兩點。首先說明業相，其次『當知下』總結歸屬勝利。其中的第四業能夠消除他人所產生的疑惑，使人理解佛法，輾轉傳授，這就是護持如來妙正法眼，使其得以長久住世。如果邪法擾亂真法，菩薩就能辨別真偽，去除虛假，所以說『于能』

【English Translation】 English version Because conditions do not arise, it is not appropriate to assume that discriminations arise dependent on conditions. When such discriminations and the things they depend on both cease, then great Nirvana (Nirvana) is attained. Ce (a commentator) says: 'This explains the virtue of cessation.' The following explains the virtue of wisdom. 'In the present life, even attaining all freedoms, etc.,' the second part below explains attaining freedom through true wisdom. The text is divided into three parts. First, a general statement; second, a separate analysis; and third, a conclusion of supreme excellence. Within the separate analysis, there are four points: first, attaining the freedom of remembering and transforming through supernormal powers (Abhijna-siddhi-vasita). Second, attaining the freedom of transformation. Jing (another commentator) says: 'Transformation is the result of supernormal powers, hence it is also called the freedom of supernormal powers, which is the same as in the Hinayana. However, the fourteen transformation-minds of the Hinayana are always neutral, pertaining to the realms of desire (Kama-dhatu) and form (Rupa-dhatu). The Mahayana is virtuous, always in **. But the actions performed are similar to those of the desire realm, hence it is also called the desire realm.' The ability to transform is the essence of supernormal powers. Ce (commentator) points out that the following text will explain these two freedoms. Third, attaining the freedom of wisdom in all realms. Fourth, attaining the freedom of dwelling in and relinquishing lifespan. Ce (commentator) says: 'This explains attaining three freedoms through the purity of wisdom: first, the freedom of supernormal powers; second, the freedom of wisdom; and third, the freedom of lifespan.' Among the ten freedoms, the remaining seven are omitted. 'Bodhisattvas thus attain the five supreme victories, etc.,' the third part below explains attaining five benefits and five activities through attaining freedom. First, the five benefits are explained. First, attaining mental tranquility. Ce (commentator) says: 'By attaining the joy of dwelling in the present life through the four wisdoms, one can remove the coarseness of body and mind, and because the mind is stable, afflictions are not ceased.' Second, the wonderful wisdom and vision turn in the place of clarity. Third, there is no weariness in wandering in samsara for sentient beings (Sattva). Fourth, one can skillfully enter the hidden meanings of the Tathagata's (Tathagata) words and meanings. Fifth, one attains the supreme understanding of the Mahayana, which cannot be taken away by wrong conditions. Ce (commentator) says: 'The first three are benefits for oneself, and the latter two are advancements. Among the first three, first is concentration, second is wisdom, and then is compassion. Among the latter two, the first explains the victory of understanding the holy teachings, and the other is the victory of supernormal powers being able to defeat external paths.' Next, the five activities are explained. Each activity has two points. First, the characteristics of the activity are explained, and second, 'it should be known below' concludes the attribution of victory. The fourth activity among them can eliminate the doubts produced by others, enabling people to understand the Buddha's teachings and transmit them in turn, which is to protect the wonderful and true Dharma eye of the Tathagata, so that it can abide in the world for a long time. If false teachings disturb the true Dharma, the Bodhisattva can distinguish between truth and falsehood, and remove falsehood, hence it is said 'in the ability'.

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隱沒如來聖教像似正法知能顯能正除滅。如是菩薩已下第四明五勝利攝所作盡。先總后別。別中五句。一自安樂而無雜染。二成就佛法。三成就有情。四護正摧邪。五者勤勇正愿無動。自下大段第三結成三品。約所知境有淺深故結能知智即成三品。謂初一世間極成真實。與世間知四大五塵軍林苦閉等。二道理極成真實。即以三量證成道理立正破邪。此二境智並是散心之位故是下劣。故抉擇云。前二真實即是名相分別之所攝。第三煩惱障凈智境即是人空所顯真如。是處中第四所知障凈智境即是法空所顯真如。理轉凈妙故是上品。故抉擇云。后二真實即是正智如如所攝。

瑜伽論記卷第九(之上終)

瑜伽師地論卷第九(之下)

釋遁倫集撰

論本卷第三十七

威力品

前明真實即證之境。既有所證。不可虛然。須乃成熟有情現大神變令生信心令得聖果。若諸菩薩自利利他現大神通修行正行求當證果。若諸牟尼辨自佛事起大悲心運拔有情現斯威力。故名威力品。于真實義品后明也。又遠師云。何故次明者。由依實義妙用自在。故次明矣。五品七法中前三已說。次明第四。舊地持但云力品。文中先問后答。答中有三。初略辨二種。次廣明五種。后將示現攝入三種神通。初中三。聖威力

【現代漢語翻譯】 現代漢語譯本：隱沒如來聖教，像似正法（表面相似於正法的教義）出現，真正的智慧和能力顯現，能夠正確地消除和滅除這些虛假的教義。像這樣的菩薩，從下面第四點開始，闡明五種勝利，涵蓋了所有應做之事。先總說，後分說。分說中有五句：一、自身安樂而沒有雜染；二、成就佛法；三、成就有情（眾生）；四、守護正法，摧毀邪法；五、勤奮勇猛，正愿堅定不動搖。從『自下』開始，這一大段總結了三種品類。根據所知境界有深淺的差別，總結能知之智也就成了三種品類。第一種是世間普遍認可的真實，與世間所知的四大（地、水、火、風）、五塵（色、聲、香、味、觸）、軍林（軍隊）、苦閉（痛苦的禁閉）等相關。第二種是道理上普遍認可的真實，即用三種量（現量、比量、聖教量）來證明道理，樹立正見，破除邪見。這兩種境界和智慧都處於散亂心的狀態，所以是下劣的。因此，《抉擇分》中說，前兩種真實是被名相分別所包含的。第三種是煩惱障清凈的智慧境界，即是人空（人無我）所顯現的真如。這是處於中間的品類。第四種是所知障清凈的智慧境界，即是法空（法無我）所顯現的真如。這種真如更加清凈微妙，所以是上品。《抉擇分》中說，后兩種真實是被正智如如所包含的。

《瑜伽論記》卷第九（之上終）

《瑜伽師地論》卷第九（之下）

釋遁倫集撰

論本卷第三十七

威力品

前面闡明了真實，即所證的境界。既然有所證，就不能是虛假的。必須成熟有情，展現大神變，使他們生起信心，從而獲得聖果。如果諸位菩薩爲了自利利他，展現大神通，修行正行，求證當來的果位。如果諸位牟尼（佛），爲了辨明自己的佛事，生起大悲心，救拔有情，展現這種威力。所以叫做威力品。在真實義品之後闡明。又遠師說，為什麼緊接著闡明威力品呢？因為依靠真實的意義，才能妙用自在，所以緊接著闡明威力品。在五品七法中，前面三種已經說過了，接下來闡明第四種。舊《地持論》只說是力品。文中先提問，后回答。回答中有三部分：首先簡略地辨別兩種威力，然後詳細地闡明五種威力，最後將這些示現攝入三種神通。在第一部分中，有三點：聖威力。

【English Translation】 English version: The true teachings of the Tathagata (如來, one of the titles of a Buddha, meaning 'Thus Gone' or 'Thus Come') are obscured, and what appears to be the true Dharma (正法, the teachings of the Buddha) arises. True wisdom and ability manifest, capable of correctly eliminating and eradicating these false teachings. Such Bodhisattvas (菩薩, beings who are on the path to Buddhahood), starting from the fourth point below, elucidate the five victories, encompassing all that should be done. First, a general statement, then a detailed explanation. Within the detailed explanation, there are five clauses: 1. Self-peace and happiness without impurities; 2. Accomplishment of the Buddha-dharma; 3. Accomplishment of sentient beings (有情, all beings with consciousness); 4. Protection of the true Dharma and destruction of the heretical Dharma; 5. Diligent and courageous, with unwavering correct vows. Starting from 'self-below,' this large section concludes the three categories. Based on the depth and shallowness of the known realms, the concluding knowing-wisdom becomes three categories. The first is the universally recognized truth in the world, related to the Four Great Elements (四大, earth, water, fire, wind), the Five Dusts (五塵, form, sound, smell, taste, touch), armies (軍林), painful imprisonment (苦閉), etc. The second is the truth universally recognized in principle, that is, using the three proofs (現量 direct perception, 比量 inference, 聖教量 scriptural authority) to prove the principle, establish correct views, and refute wrong views. These two realms and wisdom are in a state of scattered mind, so they are inferior. Therefore, the Samdhinirmocana Sutra states that the first two truths are encompassed by name and form discrimination. The third is the wisdom realm of purified afflictive obscurations, which is the Suchness (真如, the true nature of reality) revealed by the emptiness of self (人空, the absence of a permanent, independent self). This is the middle category. The fourth is the wisdom realm of purified cognitive obscurations, which is the Suchness revealed by the emptiness of phenomena (法空, the absence of inherent existence in phenomena). This Suchness is even more pure and subtle, so it is the superior category. The Samdhinirmocana Sutra states that the latter two truths are encompassed by correct wisdom as it is.

Yogacarabhumi-sastra-tika Scroll 9 (End of the First Half)

Yogacarabhumi-sastra Scroll 9 (Second Half)

Compiled and Written by Shi Dunlun

Treatise Text Scroll 37

Chapter on Power

The previous chapter elucidated the truth, which is the realm to be realized. Since there is something to be realized, it cannot be false. It is necessary to mature sentient beings, display great miraculous transformations, causing them to generate faith, thereby attaining the holy fruit. If the Bodhisattvas, for the benefit of themselves and others, display great supernatural powers, cultivate correct practices, and seek to realize the future fruit. If the Munis (牟尼, sages, often referring to the Buddha), in order to discern their own Buddha-deeds, generate great compassion, and rescue sentient beings, they display this power. Therefore, it is called the Chapter on Power. It is elucidated after the Chapter on the Meaning of Truth. Furthermore, Master Yuan said, why is the Chapter on Power elucidated immediately after? Because relying on the true meaning, one can have wonderful and unhindered functions, so the Chapter on Power is elucidated immediately after. Among the five chapters and seven dharmas, the first three have already been discussed, and next, the fourth is elucidated. The old Bodhisattvabhumi only calls it the Chapter on Power. In the text, first a question is asked, then an answer is given. There are three parts to the answer: first, briefly distinguishing the two kinds of power; then, explaining the five kinds of power in detail; and finally, incorporating these manifestations into the three kinds of supernatural powers. In the first part, there are three points: holy power.

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即是六通。前五即共異生外道。第六唯聖。能具得六名聖威力。準智論文。菩薩雖有習氣而正使盡名漏盡。即是隨分得漏盡通。二明法威力。地持但有列名。無此中法者乃至般若等文流在於下。三明俱生威力中景雲。若順小乘解。由先別修福德資糧。得自性念生智等眾多功德。與身俱生。自能憶識過去等事名俱生力。此即六通之外有俱生力故。下廣解五種中釋俱生力。謂效能憶念諸本生事。為利有情長時大苦悉能堪忍。又生都史多天。乃至大涅槃時地動星落。如是事是俱生威力。非神通力。亦可菩薩先集資糧所感報身眼能遠見耳能遠聞。即是法華六根清凈。乃至能知宿住等事。名俱生力。基云。諸佛唯成就方便善不成就生得善。生得善唯有漏故。菩薩通有二種。今言俱生威力者即方便善。先世曾習今與身俱生故名俱生威力。非號生得善也。就廣明中。初開五章后次第釋。前中若舊論云。即前三威力八種分別有五種。基云此非也。是所品類何故名八種分別。此中神通威力前明聖威力。二法威力。三俱生威力。此之三種對彼二乘有共不共。覆成二種。足前為五。釋中文分為四。合後二故。初解神通威力。先開六章。后徴別釋。將欲釋文。先辨通義以四門。一辯體。且約十智。于通體者。天眼耳通。若異生二乘地前地上菩薩

【現代漢語翻譯】 現代漢語譯本 什麼是六通（Abhijñā）呢？前五種神通，也就是天眼通（ দিব্যচক্ষু, divyacakṣu），天耳通（ দিব্যশ্রোত্র, divya-śrotra），他心通（ পরচিত্ত-জ্ঞান, paracitta-jñāna），宿命通（ পূর্বজন্মের জ্ঞান, pūrva-janmera jñāna），神足通（ ইচ্ছাময় শরীর, icchāmaya śarīra），異生（與聖人相對的凡夫）和外道（非佛教的修行者）也能通過修行獲得。而第六種神通，漏盡通（ আসব-ক্ষয় জ্ঞান, āsava-kṣaya jñāna），只有聖者才能獲得。能夠完全具備這六種神通，才能被稱為具有聖者的威力。根據《智度論》的說法，菩薩雖然還有習氣，但是已經斷盡了煩惱，所以可以隨分隨力地獲得漏盡通。 二、闡明法的威力。《地持論》中只是列出了名稱，沒有像這裡一樣詳細闡述法的威力，乃至般若等經文，這些內容將在後面詳細解釋。 三、闡明俱生威力。景雲法師認為，如果按照小乘的觀點來解釋，這是因為先前特別修習了福德資糧，從而獲得了自性念生智等眾多功德，這些功德與身體一同產生，自身能夠憶識過去等等事情，這被稱為俱生力。這就是說，在六通之外，還有俱生力。下面將詳細解釋五種威力中的俱生力。所謂俱生力，是指菩薩能夠憶念過去的本生故事，爲了利益眾生，能夠忍受長久的大苦。又比如，菩薩降生於兜率天，乃至大涅槃時，大地震動，星辰隕落，這些事情都是俱生威力的體現，而不是神通力。也可以說，菩薩先前積累了資糧，所感得的報身，眼睛能夠遠見，耳朵能夠遠聞，這就是《法華經》中所說的六根清凈，乃至能夠知曉宿世等等事情，這被稱為俱生力。 窺基法師認為，諸佛唯有成就方便善，沒有成就生得善，因為生得善是有漏的。菩薩則兩種都有。現在所說的俱生威力，就是指方便善。因為前世曾經修習過，今生與身體一同產生，所以被稱為俱生威力，而不是指生得善。在廣明五種威力中，先開列五章，然後依次解釋。如果按照舊論的說法，就是前面的三種威力，八種分別中有五種。窺基法師認為這種說法是不對的。如果是所品類的，為什麼又稱為八種分別呢？這裡所說的神通威力，前面已經闡明了聖威力、法威力、俱生威力。這三種威力對於二乘來說，有共同和不共同之處，因此又可以分為兩種。加上前面的三種，總共是五種。解釋經文分為四個部分，合併後面的兩個部分。首先解釋神通威力，先開列六章，然後分別解釋。在想要解釋經文之前，先辨析通的含義，分為四個方面。一、辨析體性。且以十智來說，就通的體性而言，天眼通、天耳通，無論是異生、二乘、地前菩薩還是地上菩薩，

【English Translation】 English version What are the six Abhijñās (supernormal knowledges)? The first five, namely: Divyacakṣu (heavenly eye), Divya-śrotra (heavenly ear), Paracitta-jñāna (knowing the minds of others), Pūrva-janmera jñāna (knowledge of past lives), and Ichchāmaya śarīra (ability to manifest at will), can be attained through practice by ordinary beings (as opposed to sages) and non-Buddhist practitioners. However, the sixth Abhijñā, Āsava-khaya jñāna (knowledge of the extinction of outflows), can only be attained by sages. To fully possess these six Abhijñās is to be said to have the power of a sage. According to the Mahāprajñāpāramitāśāstra, although Bodhisattvas still have habitual tendencies, they have exhausted their afflictions, and therefore can attain the Āsava-khaya jñāna partially. Secondly, to elucidate the power of the Dharma. The Yogācārabhūmi-śāstra only lists the names, without elaborating on the power of the Dharma as detailed here, including the Prajñā scriptures, which will be explained in detail later. Thirdly, to elucidate the innate power. Master Jingyun believes that, according to the Hinayana view, this is because one has specially cultivated meritorious resources, thereby obtaining numerous merits such as the innate wisdom of mindfulness. These merits arise together with the body, and one can recall past events, which is called innate power. That is to say, in addition to the six Abhijñās, there is also innate power. The innate power will be explained in detail below among the five powers. Innate power refers to the Bodhisattva's ability to recall past Jataka stories and to endure prolonged suffering for the benefit of sentient beings. For example, when a Bodhisattva is born in the Tuṣita Heaven or enters Parinirvana, the earth shakes and stars fall. These events are manifestations of innate power, not supernatural power. It can also be said that the Bodhisattva has accumulated resources in the past, and the resultant reward body has eyes that can see far and ears that can hear far. This is what the Lotus Sutra refers to as the purification of the six senses, and the ability to know past lives, which is called innate power. Master Kuiji believes that Buddhas only achieve skillful means (upāya-kauśalya) and do not achieve innate goodness (sahaja-kuśala), because innate goodness is tainted. Bodhisattvas possess both. The innate power mentioned here refers to skillful means. Because it was cultivated in previous lives and arises together with the body in this life, it is called innate power, not innate goodness. In the extensive explanation of the five powers, five chapters are first listed, and then explained in order. According to the old commentary, it refers to the first three powers, with five types among the eight distinctions. Master Kuiji believes that this is incorrect. If it belongs to the category of what is classified, why is it called eight distinctions? The supernatural power mentioned here has already elucidated the power of the sage, the power of the Dharma, and the innate power. These three powers have common and uncommon aspects for the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and therefore can be divided into two types. Adding the previous three, there are a total of five. The explanation of the sutra is divided into four parts, combining the last two parts. First, explain the supernatural power, first listing six chapters, and then explaining them separately. Before explaining the sutra, first analyze the meaning of 'penetration', dividing it into four aspects. First, analyze the essence. Taking the ten wisdoms as an example, in terms of the essence of penetration, the heavenly eye and heavenly ear, whether it is an ordinary being, a practitioner of the Two Vehicles, a Bodhisattva before the ground, or a Bodhisattva on the ground,

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所得唯世俗智。諸佛所得是七智性。謂法類智苦集道盡無生智。以此二通緣欲界色聲是法智。緣上色聲是類智。若緣有漏色聲是苦集智。若緣無漏色聲是道智。盡煩惱身中得名盡智。以業煩惱習等畢竟不生身中得故亦名無生智。唯除世俗智他心及滅智。神境智通宿住通他心通異生二乘地前菩薩所得一向是世俗智。十地菩薩所得神境智通是五智性。謂世俗智法智類智苦智集智。十地所得知心差別通為七智。前五加他心智及道智。十地菩薩所得宿住通為六智性。知下二界過去之事是法類二智。知有漏故后是苦集二智。又世俗智亦知過去。緣於過去曾所行道。后是道智。故下解宿住通云。又由隨念宿住智故憶念本生。為諸有情開示先世種種品類第一希有菩薩所行難行苦行。令于佛所生凈信故。又法華云。汝等所行是菩薩道。將知宿住通亦緣道諦。故有道智。知曾證滅亦有滅智。唯除世俗智他心智盡無生智。若是諸佛所得具八智性。但除世俗智及他心智。漏盡通二乘所得若緣漏盡名漏盡通。即六智性。謂法類世俗滅盡無生智。除三諦智及他心智。若在漏盡身中所得名漏盡通。即十智性。十地菩薩隨分得漏盡通亦六智性。諸佛所得漏盡通若緣漏盡為五智。若在漏盡身得為九智性。除世俗智。二辨得名。神境通從境體及義為名。隨

【現代漢語翻譯】 現代漢語譯本 所得到的只是世俗的智慧。諸佛所得到的是七種智慧的體性，即法智（Dharmajñāna，知曉諸法的智慧）、類智（Anvayajñāna，隨法智之後，知曉同類法的智慧）、苦智（Dukkha-jñāna，知曉苦諦的智慧）、集智（Samudaya-jñāna，知曉集諦的智慧）、道智（Mārga-jñāna，知曉道諦的智慧）、盡智（Kṣayajñāna，知曉煩惱已盡的智慧）和無生智（Anutpādajñāna，知曉煩惱不再生的智慧）。 以這兩種智慧通達欲界（Kāmadhātu）的色（Rūpa，物質）和聲（Śabda，聲音）是法智。通達上界（指色界和無色界）的色和聲是類智。如果通達有漏（Sāsrava，有煩惱）的色和聲，則是苦智和集智。如果通達無漏（Anāsrava，無煩惱）的色和聲，則是道智。在煩惱斷盡之身中得到的稱為盡智。因為業（Karma，行為）、煩惱（Kleśa，精神上的痛苦）和習氣（Vāsanā，習慣性的傾向）等畢竟不再生於身中，所以也稱為無生智。只有世俗智（Saṃvṛti-jñāna，基於世俗諦的智慧）、他心智（Para-citta-jñāna，知曉他人心思的智慧）和滅智（Nirodha-jñāna，知曉滅諦的智慧）除外。 神境智通（Ṛddhi-bala-jñāna-abhijñā，神通力）、宿住通（Pūrva-nivāsānusmṛti-jñāna-abhijñā，知曉過去世的智慧）和他心通（Para-citta-jñāna-abhijñā，知曉他人心思的智慧），異生（Pṛthagjana，凡夫）和二乘（Śrāvaka-pratyekabuddha-yāna，聲聞乘和緣覺乘）以及十地菩薩之前的菩薩所得到的，一向是世俗智。十地菩薩所得到的神境智通是五種智慧的體性，即世俗智、法智、類智、苦智和集智。十地菩薩所得到的知心差別通（citta-vaicitra-jñāna-abhijñā，知曉不同心思的智慧）為七種智慧，在前五種的基礎上加上他心智和道智。十地菩薩所得到的宿住通為六種智慧的體性，知曉下二界（欲界和色界）過去之事是法智和類智。因為知曉有漏，所以之後是苦智和集智。而且世俗智也知曉過去，緣於過去曾經所行之道，之後是道智。所以下文解釋宿住通說：『又由於隨念宿住智的緣故，憶念本生，為諸有情開示先世種種品類第一希有菩薩所行難行苦行，令于佛所生凈信的緣故。』 又《法華經》（Saddharma Puṇḍarīka Sūtra）說：『汝等所行是菩薩道。』將知宿住通也緣于道諦，所以有道智。知曉曾經證得的滅也有滅智。只有世俗智、他心智、盡智和無生智除外。如果是諸佛所得到的，具足八種智慧的體性，但除去世俗智和他心智。漏盡通（Āsravakṣaya-jñāna-abhijñā，斷盡煩惱的智慧）二乘所得，如果緣于漏盡，名為漏盡通，即六種智慧的體性，即法智、類智、世俗智、滅智、盡智和無生智，除去三諦智（苦集滅）和他心智。如果在漏盡之身中所得，名為漏盡通，即十種智慧的體性。十地菩薩隨分得到漏盡通也是六種智慧的體性。諸佛所得漏盡通，如果緣于漏盡為五智，如果在漏盡身得為九智性，除去世俗智。 二、辨別得名的原因。神境通從境界的體性和意義來命名，隨之。

【English Translation】 English version What is obtained is only mundane wisdom (Saṃvṛti-jñāna). What the Buddhas obtain are the seven wisdom natures, namely Dharma-jñāna (knowledge of phenomena), Anvaya-jñāna (sequential knowledge), Dukkha-jñāna (knowledge of suffering), Samudaya-jñāna (knowledge of the origin of suffering), Mārga-jñāna (knowledge of the path), Kṣayajñāna (knowledge of the cessation of defilements), and Anutpādajñāna (knowledge of non-arising). With these two types of wisdom, penetrating the form (Rūpa) and sound (Śabda) of the desire realm (Kāmadhātu) is Dharma-jñāna. Penetrating the form and sound of the upper realms (form and formless realms) is Anvaya-jñāna. If penetrating the defiled (Sāsrava) form and sound, it is Dukkha-jñāna and Samudaya-jñāna. If penetrating the undefiled (Anāsrava) form and sound, it is Mārga-jñāna. Obtaining in the body where defilements are exhausted is called Kṣayajñāna. Because karma (Karma), defilements (Kleśa), habitual tendencies (Vāsanā), etc., no longer arise in the body, it is also called Anutpādajñāna. Only mundane wisdom (Saṃvṛti-jñāna), telepathy (Para-citta-jñāna), and Nirodha-jñāna (knowledge of cessation) are excluded. Supernatural power (Ṛddhi-bala-jñāna-abhijñā), knowledge of past lives (Pūrva-nivāsānusmṛti-jñāna-abhijñā), and telepathy (Para-citta-jñāna-abhijñā) obtained by ordinary beings (Pṛthagjana), those of the Two Vehicles (Śrāvaka-pratyekabuddha-yāna), and Bodhisattvas before the Tenth Ground are always mundane wisdom. The supernatural power obtained by Bodhisattvas of the Tenth Ground is of the nature of five wisdoms, namely mundane wisdom, Dharma-jñāna, Anvaya-jñāna, Dukkha-jñāna, and Samudaya-jñāna. The knowledge of the differences in minds (citta-vaicitra-jñāna-abhijñā) obtained by Bodhisattvas of the Tenth Ground is of seven wisdoms, adding telepathy and Mārga-jñāna to the previous five. The knowledge of past lives obtained by Bodhisattvas of the Tenth Ground is of the nature of six wisdoms. Knowing the past events of the lower two realms (desire and form realms) is Dharma-jñāna and Anvaya-jñāna. Because it knows the defiled, it is subsequently Dukkha-jñāna and Samudaya-jñāna. Moreover, mundane wisdom also knows the past, relating to the path previously practiced. Subsequently, it is Mārga-jñāna. Therefore, the explanation of the knowledge of past lives below says: 'Moreover, due to the wisdom of recollecting past lives, one remembers past births, revealing to sentient beings the various kinds of rare and difficult practices performed by Bodhisattvas in past lives, causing them to generate pure faith in the Buddha.' Furthermore, the 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra) says: 'What you practice is the Bodhisattva path.' It should be understood that the knowledge of past lives also relates to the truth of the path (Mārga-satya), so there is Mārga-jñāna. Knowing the cessation that has been attained also has Nirodha-jñāna. Only mundane wisdom, telepathy, Kṣayajñāna, and Anutpādajñāna are excluded. If it is obtained by the Buddhas, it possesses the nature of eight wisdoms, but excludes mundane wisdom and telepathy. The extinction of outflows (Āsravakṣaya-jñāna-abhijñā) obtained by those of the Two Vehicles, if related to the extinction of outflows, is called the extinction of outflows, which is of the nature of six wisdoms, namely Dharma-jñāna, Anvaya-jñāna, mundane wisdom, Nirodha-jñāna, Kṣayajñāna, and Anutpādajñāna, excluding the three truths (suffering, origin, cessation) and telepathy. If obtained in the body where outflows are exhausted, it is called the extinction of outflows, which is of the nature of ten wisdoms. The extinction of outflows partially obtained by Bodhisattvas of the Tenth Ground is also of the nature of six wisdoms. The extinction of outflows obtained by the Buddhas, if related to the extinction of outflows, is of five wisdoms; if obtained in the body where outflows are exhausted, it is of the nature of nine wisdoms, excluding mundane wisdom. 2. Discriminating the reasons for naming. Supernatural power is named from the nature and meaning of the realm, accordingly.

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念宿住智作證通從體義為名。天眼耳智作證通即從所依體義為名。今天眼通亦名見生死智通者。即從境體及義為名。知心差別智作證通即從功能境體及義為名。漏盡智作證通從境體及義為名。三明所治障。前之五通具有性事二障。性者謂欲界等下地煩惱及隨煩惱障上定地五通體性不得成就名為性障。雖除性障成就五通。仍有通擁本中無知不能現用名為事障。事障即是所知障。異熟生類收除此事障通用方成。漏盡通但有性障。性障若除即得漏盡。二乘之人具斷二障而起于通。異生外道及地前菩薩伏性事障得起五通。十地菩薩但伏性障斷於事障即得起通。以彼事即所知障攝證真如理斷所知障即起通用。性障即是修斷煩惱。七地以來上中二品粗惑雖伏細惑猶暫得行。八地以上細者方伏金剛頓斷。故知十地菩薩五通性障但伏不斷。諸佛六通任運起用更不除障。以于金剛心已頓斷六通一切障。四明三度五通之內。若據菩薩。似無他度。以色界他心智知無色界心故。但有根度人度。以共相形。人有勝劣根有上下故。二乘之人具有三度。如上三十三卷說。色聲之事應有人度根度。下根不知上根境界。下人不知上人境界。問如小乘無漏他心通要作道下四行方能知他無漏心。今大乘宗其義云何。三藏云。失作道下四行為方便。後起無漏。

【現代漢語翻譯】 現代漢語譯本 以念宿住智作證通命名，是從其本體意義出發。天眼耳智作證通的命名，則是從其所依賴的本體意義出發。今天眼通也被稱為見生死智通，這是從其所觀境界、本體以及意義來命名的。知心差別智作證通的命名，則是從其功能、所觀境界、本體以及意義來命名的。漏盡智作證通的命名，是從其所觀境界、本體以及意義來命名的。 三明所要對治的障礙。前面的五通具有性障和事障兩種障礙。性障指的是欲界等下層境界的煩惱以及隨煩惱，它們會障礙上層禪定境界的五通本體的成就，因此被稱為性障。即使除去了性障，成就了五通，仍然存在通擁，也就是原本的無知，導致無法立即運用五通，這被稱為事障。事障就是所知障。需要通過異熟生類來去除這種事障，五通才能完全發揮作用。漏盡通只有性障。如果除去了性障，就能證得漏盡。二乘之人斷除兩種障礙，從而生起神通。異生、外道以及十地前的菩薩，通過伏藏性障和事障，可以生起五通。十地菩薩只是伏藏性障，斷除事障，就能生起神通。因為事障包含在所知障中，證悟真如之理，斷除所知障，就能生起神通。性障就是修斷的煩惱。七地菩薩以上，雖然伏藏了上中二品的粗惑，但細微的惑仍然會暫時執行。八地菩薩以上，才能伏藏細微的惑，並通過金剛智頓然斷除。因此，十地菩薩的五通的性障只是伏藏而沒有斷除。諸佛的六通可以自然而然地生起和運用，不再需要去除任何障礙。因為在金剛心中已經頓然斷除了六通的一切障礙。 四明三度與五通的關係。如果從菩薩的角度來看，似乎沒有他度，因為他心智知道沒有心。但有根度（indriya-pāramitā）和人度（pudgala-pāramitā），這是通過相互比較而言的，因為人有勝劣之分，根有上下之別。二乘之人具有三種度，如前面第三十三卷所說。色聲之事應該有人度（pudgala-pāramitā）和根度（indriya-pāramitā）。下根之人不知道上根之人的境界，下等人不知道上等人的境界。問：如果小乘的無漏他心通需要通過作道下四行才能知道他人的無漏心，那麼大乘宗的含義是什麼呢？三藏說：失去作道下四行作為方便，之後才能生起無漏。

【English Translation】 English version The attainment of supernormal knowledge (abhijñā) through recollection of past lives (pūrva-nivāsānusmṛti-jñāna-sākṣātkriyābhijñā) is named based on its intrinsic meaning. The attainment of supernormal knowledge through divine eye and ear (divya-cakṣur-jñāna-sākṣātkriyābhijñā and divya-śrotra-jñāna-sākṣātkriyābhijñā) is named based on the entity it relies on. Today, the divine eye (divya-cakṣus) is also called the 'wisdom of seeing birth and death' (cyuty-upapāda-jñāna-abhijñā), which is named based on its object, entity, and meaning. The attainment of supernormal knowledge through knowing the differences in minds (paracitta-jñāna-sākṣātkriyābhijñā) is named based on its function, object, entity, and meaning. The attainment of supernormal knowledge through the extinction of outflows (āsravakṣaya-jñāna-sākṣātkriyābhijñā) is named based on its object, entity, and meaning. The three kinds of wisdom (trimāṇi) counteract obstacles. The preceding five supernormal knowledges have two types of obstacles: the obstacle of nature (prakṛti-āvaraṇa) and the obstacle of activity (kārya-āvaraṇa). 'Nature' refers to the afflictions (kleśa) and secondary afflictions (upakleśa) of the desire realm (kāmadhātu) and other lower realms, which obstruct the attainment of the five supernormal knowledges in the higher meditative realms; this is called the obstacle of nature. Even if the obstacle of nature is removed and the five supernormal knowledges are attained, there is still 'obstruction of knowledge' (jñānāvaraṇa), which is the original ignorance that prevents the immediate use of the supernormal knowledges; this is called the obstacle of activity. The obstacle of activity is the same as the 'obstacle of knowledge' (jñānāvaraṇa). This obstacle of activity can only be removed through the 'category of maturation' (vipāka-ja), and then the supernormal knowledges can be fully realized. The supernormal knowledge of the extinction of outflows (āsravakṣaya-jñāna-abhijñā) only has the obstacle of nature. If the obstacle of nature is removed, one can attain the extinction of outflows. Those of the Two Vehicles (śrāvaka and pratyekabuddha) sever both obstacles and then generate supernormal knowledges. Ordinary beings (pṛthagjana), non-Buddhist practitioners (tīrthika), and Bodhisattvas before the ten grounds (bhūmi) suppress the obstacles of nature and activity to generate the five supernormal knowledges. Bodhisattvas of the ten grounds only suppress the obstacle of nature and sever the obstacle of activity to generate supernormal knowledges. Because the obstacle of activity is included in the 'obstacle of knowledge' (jñānāvaraṇa), realizing the truth of Suchness (tathatā) and severing the 'obstacle of knowledge' (jñānāvaraṇa) leads to the generation of supernormal knowledges. The obstacle of nature is the affliction (kleśa) that is severed through cultivation (bhāvanā). From the seventh ground (bhūmi) onwards, although the coarser afflictions of the upper and middle grades are suppressed, the subtle afflictions can still temporarily manifest. From the eighth ground (bhūmi) onwards, the subtle afflictions are suppressed, and they are suddenly severed by the vajra-like wisdom (vajra-jñāna). Therefore, it is known that the obstacle of nature for the five supernormal knowledges of the Bodhisattvas of the ten grounds is only suppressed and not severed. The six supernormal knowledges of the Buddhas arise and function spontaneously, without the need to remove any obstacles. Because all obstacles to the six supernormal knowledges have already been suddenly severed in the vajra-like mind (vajra-citta). Regarding the relationship between the three perfections (tri-pāramitā) and the five supernormal knowledges, from the perspective of a Bodhisattva, there seems to be no 'other' perfection (para-pāramitā), because the knowledge of others' minds (paracitta-jñāna) knows that there is no mind. However, there are the 'perfection of faculties' (indriya-pāramitā) and the 'perfection of beings' (pudgala-pāramitā), which are determined through mutual comparison, because beings have superior and inferior qualities, and faculties have higher and lower levels. Those of the Two Vehicles (śrāvaka and pratyekabuddha) possess the three perfections, as mentioned in the thirty-third chapter above. Matters of form and sound should involve the 'perfection of beings' (pudgala-pāramitā) and the 'perfection of faculties' (indriya-pāramitā). Those with inferior faculties do not know the realms of those with superior faculties, and inferior beings do not know the realms of superior beings. Question: If the non-outflow (anāsrava) knowledge of others' minds (paracitta-jñāna) in the Small Vehicle (Hīnayāna) requires the four practices below the path (mārga) to know the non-outflow minds of others, what is the meaning of the Great Vehicle (Mahāyāna) tradition? The Tripiṭaka (three collections of Buddhist texts) says: Losing the four practices below the path is a means to later generate the non-outflow.

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不須作行能知彼心。知他有漏心時亦先作苦集八行方得知。又無漏心知有漏心。如佛他心通體是無漏。通知一切漏無漏心。就別釋中。初解神智通文分為三。初開二章。一能變二能化。第二別解。第三總明二業。依質轉換名之為變。無中忽現名之為化。等宗中判變者通。化心非通但是通果。今大乘判化是通果。亦是通攝。又小乘判神通是善。化心無記。大乘不然。化心通善及與無記。若為利他化是善。泛爾起化但是無記。諸佛變化一切是善。基云。此神境智通是所化境。云何此中言能變神境智通以能變化作此境。故境從見說名為能變。又雖舉所變。意明神通故名能變。能變屬智也。舉所變言能變之用也。別解中先解能變后解能化。前變中初問次解后結。解中初開十八變。二依名釋之。言祖父者。如毗婆沙說。劫初時人其性淳直后漸澆薄。遂有一人先作盜業初生鬼道。由先生故故名祖父。次後生者。從初得名皆名祖父。轉變中。云若於其地起水勝解即令成水如實非余等者。景雲。問本是其地。云何能變令成於水。答曰。若隨法相道理。其地各從一切眾生地種子生。雖同一處隨種各別。並是有漏。即於此處諸佛見地。地是無漏。自從諸佛無漏種生。欲令眾生得水用。即以妙觀智擊圓鏡智。令地不起令水種生水。水是無漏。

【現代漢語翻譯】 現代漢語譯本 不需要通過任何作為就能知曉他人的心念。如果要知道他人有煩惱的心念，也需要先經歷苦、集八行才能得知。此外，無煩惱的心可以知曉有煩惱的心，例如佛陀的他心通完全沒有煩惱，能夠完全知曉一切有煩惱和無煩惱的心念。在分別解釋中，首先解釋神通智慧，分為三個部分。第一部分是開啟兩個方面：一是能變，二是能化。第二部分是分別解釋。第三部分是總括說明兩種作用。依據物質轉換稱為『變』，無中生有突然顯現稱為『化』。有宗派認為『變』是普遍的，『化』不是神通，只是神通的結果。現在大乘認為『化』是神通的結果，也屬於神通的範疇。而且小乘認為神通是善的，『化』的心是無記的，大乘不這樣認為。『化』的心可以是善的，也可以是無記的。如果是爲了利益他人而『化』，那就是善的；如果只是隨意而為，那就是無記的。諸佛的變化一切都是善的。窺基（Kuiji）說：『這種神境智通是所變化出來的境界。為什麼這裡說能變的神境智通能夠變化出這種境界呢？』因為境界是從所見而說的，所以稱為能變。而且雖然舉出了所變，意思是說明神通，所以稱為能變。能變屬於智慧。舉出所變，是爲了說明能變的作用。分別解釋中，先解釋能變，后解釋能化。前面的『變』中，先提問，然後解答，最後總結。解答中，首先開啟十八種變化，然後依據名稱來解釋。所說的『祖父』，如《毗婆沙論》（ Vibhasa ）所說，劫初時的人們，他們的本性淳樸正直，後來逐漸變得浮華淺薄，於是有一個人首先做了盜竊的事情，最初墮入鬼道。因為是最先出現的，所以稱為『祖父』。其次後出生的人，從一開始就得名，都稱為『祖父』。轉變中，說『如果在那塊地上產生水的勝解，就能夠讓它變成水，如實不虛』等等。景（Jing）說：『問：本來是那塊地，怎麼能夠變化成水呢？』回答說：『如果按照法相道理，那塊地各自從一切眾生的種子而生。雖然在同一個地方，但隨著種子不同而各不相同，而且都是有煩惱的。就在這個地方，諸佛所見的地，地是沒有煩惱的，是從諸佛沒有煩惱的種子而生。想要讓眾生得到水用，就用妙觀智擊打圓鏡智，讓地不起作用，讓水的種子生出水來。水是沒有煩惱的。』

【English Translation】 English version It is not necessary to perform any actions to know the minds of others. If one wants to know the afflicted mind of another, one must first experience suffering and the Eightfold Path to understand it. Furthermore, a mind free from afflictions can know an afflicted mind, such as the Buddha's telepathy, which is completely free from afflictions and can fully know all afflicted and unafflicted minds. In the separate explanations, the explanation of the divine power of wisdom is divided into three parts. The first part opens up two aspects: the ability to transform (neng bian) and the ability to manifest (neng hua). The second part is a separate explanation. The third part is a general explanation of the two functions. Transformation based on material conversion is called 'transformation' (bian), and the sudden appearance of something from nothing is called 'manifestation' (hua). Some schools believe that 'transformation' is universal, while 'manifestation' is not a divine power but only a result of divine power. Now, the Mahayana school believes that 'manifestation' is a result of divine power and also belongs to the category of divine power. Moreover, the Hinayana school believes that divine power is good, while the mind of 'manifestation' is neutral. The Mahayana does not think so. The mind of 'manifestation' can be good or neutral. If it is 'manifested' for the benefit of others, it is good; if it is done casually, it is neutral. All the transformations of the Buddhas are good. Kuiji (窺基) said: 'This divine realm of wisdom is the realm that is transformed. Why does it say here that the divine realm of wisdom that can transform can transform this realm?' Because the realm is spoken of from what is seen, it is called the ability to transform. Moreover, although what is transformed is mentioned, the intention is to explain divine power, so it is called the ability to transform. The ability to transform belongs to wisdom. Mentioning what is transformed is to explain the function of the ability to transform. In the separate explanations, the ability to transform is explained first, and then the ability to manifest is explained. In the previous 'transformation', a question is asked first, then answered, and finally summarized. In the answer, the eighteen transformations are first opened up, and then explained according to their names. The so-called 'ancestor' (zufu), as the Vibhasa (毗婆沙論) says, the people at the beginning of the kalpa were pure and upright in nature, but later gradually became frivolous and shallow, so one person first committed theft and initially fell into the realm of ghosts. Because it was the first to appear, it is called 'ancestor'. Those who are born later, from the beginning, are all called 'ancestor'. In the transformation, it says, 'If one generates a superior understanding of water on that land, one can make it become water, truly and not falsely,' etc. Jing (景) said: 'Question: Originally it was that land, how can it be transformed into water?' The answer is: 'If according to the Dharma characteristics and principles, that land is born from the seeds of all sentient beings. Although in the same place, they are different according to the different seeds, and they are all afflicted. In this place, the land seen by the Buddhas is free from afflictions and is born from the seeds of the Buddhas without afflictions. If one wants to allow sentient beings to obtain water for use, one uses the wonderful wisdom of observation to strike the perfect mirror wisdom, so that the land does not function and the seeds of water produce water. The water is free from afflictions.'

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以此為緣能令眾生地滅水生。故名為變。故攝論云。由觀行人識為增上緣。餘人識變地成水等。亦可此據唯識理門。一切法但唯有識。雖后變改種種諸色。非色似色但識量。以彼能熏唯心非色但有心種。復識種生起識時變起似色。菩薩旋知此道理。故能變地令成水等皆無障礙。亦如須彌芥子亦唯識量無別實色定實大小。菩薩體之。欲令眾生生信心故。故現須彌入芥子中。論理無實小包于大。問曰。同地等行菩薩二俱現通。一欲變地成水。一欲變地成火。為各成不。答依下抉擇分說。若二菩薩力等所變皆不得成。其中若一菩薩專火想。若一菩薩不專想水而別思惟我令變地為水救眾生等。爾時二人變火即成水事不成。將知一切所作心一方成。即是經云。制心一處無事不辦。又問。諸佛身中生死之法惡色染種一切皆無。云何能變起惡色。解云。佛身雖無三界染種。欲令愛恚好惡色眾生故。變好為惡。其事云何。以隨悲願心上即有影像好惡相現。似有好實。實是無漏。由此為緣令彼眾生好色滅惡生。泰云。言于俱非有情起好惡色勝解等者。有一眾生色非好惡名俱非。菩薩緣彼作好惡色解。即便如實好惡色相現。或翻此也。如他佛雖有神通不可轉五塵等令成真根能見色等。似彼五根非實五根。其地水等雖是外處體各有異。如何變

【現代漢語翻譯】 現代漢語譯本 以此為因緣，能夠使眾生的地界滅亡而水界產生。所以叫做『變』。因此，《攝大乘論》中說：『由於觀行人的意識作為增上緣，其他人的意識也隨之變化，使地變成水等等。』也可以根據唯識的道理來解釋，一切法都只是意識的顯現。即使後來變現出種種色相，也不是真實的色，而是類似於色的意識的量度。因為這些色相只能被心所熏習，而不是真實的色，只是存在於心中的種子。當意識的種子生起時，就會變現出類似於色相的東西。菩薩通達這個道理，所以能夠變化地為水等等，都沒有障礙。也像須彌山和芥子，都只是意識的量度，沒有真實的大小。菩薩體會到這一點，爲了使眾生生起信心，所以示現須彌山進入芥子中。從道理上講，沒有小能包含大的說法。 有人問：『同樣是住在同一地、修同樣行的菩薩，兩人都示現神通，一個想把地變成水，一個想把地變成火，結果會怎麼樣呢？』回答是：『根據《瑜伽師地論·抉擇分》的說法，如果兩個菩薩的力量相等，那麼他們所變現的都不會成功。如果其中一個菩薩專心想著火，而另一個菩薩不專心想著水，而是另外思惟『我令變地為水，救度眾生』等等，那麼，第一個人變火就會成功，而第二個人變水的事情就不會成功。』由此可知，一切所作的事情，心專注一方才能成功。這就是經中所說的：『制心一處，無事不辦。』 又有人問：『諸佛的身上沒有生死的法則，也沒有惡色和染污的種子，為什麼能夠變現出惡色呢？』解釋說：『佛身雖然沒有三界的染污種子，但爲了使喜歡愛、嗔、好、惡等色相的眾生得度，所以將好色變現為惡色。』這是怎麼回事呢？因為隨著悲願心的作用，心中就會有影像，顯現出好惡的相狀，看起來好像是真實的，但實際上是無漏的。以此為因緣，使那些眾生的好色滅亡而惡色產生。泰法師說：『對於既非有情也非無情的眾生，生起好惡色相的勝解等等，是指有的眾生，其色相既非好也非惡，名為俱非。菩薩緣著這些眾生，作好惡色相的理解，就會如實地顯現出好惡的色相，或者反過來也一樣。』 就像其他佛雖然有神通，但不能將五塵（色、聲、香、味、觸）等轉變成真實的根（眼、耳、鼻、舌、身），使之能夠看見色等等。所變現的只是類似於五根，而不是真實的五根。地、水等等雖然是外在的事物，但其體性各有不同，如何能夠變現呢？

【English Translation】 English version Through this condition, it can cause the earth element of sentient beings to perish and the water element to arise. Therefore, it is called 'transformation'. Hence, the Mahāyānasaṃgraha states: 'Due to the consciousness of the practitioner as the predominant condition, the consciousness of others also changes, causing earth to transform into water, etc.' This can also be explained according to the principles of Yogācāra, where all dharmas are merely manifestations of consciousness. Even though various forms are later transformed, they are not real forms, but rather measurements of consciousness resembling forms. This is because these forms can only be influenced by the mind, not by real forms; they are merely seeds existing in the mind. When the seeds of consciousness arise, they manifest something resembling forms. Bodhisattvas understand this principle, so they can transform earth into water, etc., without any obstacles. Similarly, Mount Sumeru (Sumeru) and a mustard seed are both merely measurements of consciousness, without real size. Bodhisattvas realize this and, in order to inspire faith in sentient beings, manifest Mount Sumeru entering a mustard seed. Logically, there is no such thing as the small containing the large. Someone asks: 'If two Bodhisattvas residing in the same place and practicing the same practices both manifest supernatural powers, one wanting to transform earth into water and the other wanting to transform earth into fire, what will be the result?' The answer is: 'According to the Yogācārabhūmi-śāstra, Viniścaya-saṃgrahaṇī, if the two Bodhisattvas have equal power, then neither of their transformations will succeed. If one Bodhisattva focuses solely on the thought of fire, while the other Bodhisattva does not focus on the thought of water, but instead thinks, 'I will transform earth into water to save sentient beings,' then the first person's transformation into fire will succeed, while the second person's transformation into water will not. From this, it can be known that all actions are successful only when the mind is focused in one direction. This is what the sutra says: 'When the mind is focused in one place, nothing is impossible.' Someone also asks: 'The bodies of Buddhas are free from the laws of birth and death, and have no seeds of evil colors or defilements. How can they manifest evil colors?' The explanation is: 'Although the bodies of Buddhas have no seeds of defilement from the three realms, they transform good colors into evil colors in order to liberate sentient beings who are attached to love, hatred, good, and evil colors.' How does this happen? Because with the activity of compassionate vows, images arise in the mind, manifesting good and evil appearances, which seem real but are actually unconditioned. Through this condition, the good colors of those sentient beings perish and evil colors arise. Master Tai says: 'To generate superior understanding of good and evil colors in beings that are neither sentient nor non-sentient, refers to some beings whose colors are neither good nor evil, called neither. When Bodhisattvas focus on these beings and understand them as having good and evil colors, then good and evil colors will manifest as they truly are, or vice versa.' Just as other Buddhas, although they have supernatural powers, cannot transform the five dusts (form, sound, smell, taste, touch) into real roots (eye, ear, nose, tongue, body) so that they can see forms, etc. What is transformed is only similar to the five roots, not the real five roots. Earth, water, etc., although they are external things, have different natures. How can they be transformed?

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水成火。只可水質滅火質別生。于中堪為變用。其以佛威力故令火中亦有溫性。而以溫性即為火體。若改性者轉無情成有情。即眾生界有增失。故不可轉性也。此中文轉得五塵。論云色香味觸當知亦爾者。故知通五塵為其實用。下至抉擇當自解釋。第七八二變合釋云能卷一切雪山王等如一極微。令如一切雪山王等名卷舒者。測云。此當維摩經以一芥子納于須彌。西國兩釋。一云。約唯識釋同前景解。二云。約因緣道理。諸有為法離言說非定大小。更互相望非一非異。由此道理互相容受亦無有妨。故抉擇云。約色法有三種不相離。如彼廣說。其薩婆多等唯立和合不相離不許餘二。以彼宗中不許四大互相涉入。今依大乘具明三也。且約同所不相離說。如一眼極微處有七極微同處。謂眼身根能造地大四塵更相涉入同在一處。猶如一室眾多燈光更相涉入不相妨礙。是故依神變力能令極微納于雪山。今問此論文相卷大如小舒小如大。而彼經說芥子納須彌者。非卷大舒小而相容受。經論似違。如何會。解云意無相違。謂小能含大小亦如大。大入于小大亦如小。故此論中說名卷舒。但以芥子能納須彌而不捨芥子小相。須彌入于芥子而不壞須彌大相。故彼經中不言卷舒。故不相違。其義一也。眾像入身中。云令諸大眾各各自知入其身中

【現代漢語翻譯】 現代漢語譯本 水能變成火，但只能用水的性質去熄滅火的性質，不能憑空產生。其中可以有變化和運用。因為佛的威力，能使火中也有溫性，並且以溫性作為火的本體。如果改變性質，將轉變無情之物為有情之物，那麼眾生界就會有增減缺失，所以不可以轉變性質。這裡所說的轉變，指的是五塵（色、聲、香、味、觸）。《瑜伽師地論》中說，色、香、味、觸也應當知道是這樣的，因此可知五塵都可以作為它的實際作用。下文直到《抉擇分》會自己解釋。 第七識和第八識的兩種轉變合起來解釋說，能夠將一切雪山王等捲起來像一個極微那樣小，又能夠使像一切雪山王等舒展開來，這叫做卷舒。慈氏菩薩的解釋是：這相當於《維摩詰經》中用一粒芥子容納須彌山。西國有兩種解釋，一種是按照唯識的觀點來解釋，與前面的解釋相同；另一種是按照因緣的道理來解釋，認為一切有為法都離不開言說，沒有固定的大小，互相觀望，非一非異。由於這個道理，互相容納也沒有妨礙。所以《抉擇分》中說，關於色法有三種不相離，就像那裡廣泛說的那樣。薩婆多部等隻立和合不相離，不允許其餘兩種，因為他們的宗派中不允許四大互相涉入。現在依照大乘，詳細說明這三種不相離。暫且就相同的不相離來說，比如一眼的極微之處有七個極微同處，即眼根、身根、能造地大、四塵互相涉入，同在一處，就像一間屋子裡有很多燈光互相涉入而不互相妨礙。因此，依靠神通力，能夠使極微容納于雪山。 現在問，這篇論文的說法是捲起來大如小，舒展開來小如大。而《維摩詰經》說芥子容納須彌山，不是卷大舒小而互相容納。經和論似乎有矛盾，應該如何解釋？解釋說，意思沒有相違背。小能包含大，大也如小；大能進入小，小也如大。所以這篇論文中說名叫卷舒。只是芥子能容納須彌山而不捨棄芥子的微小之相，須彌山進入芥子而不破壞須彌山的大相。所以那部經中沒有說卷舒，因此不相違背，它們的意義是一樣的。眾像進入身體中，說能讓所有大眾各自知道進入了他的身體中。

【English Translation】 English version Water can become fire, but fire can only be extinguished by the nature of water, not created out of nothing. There can be changes and applications within this. Because of the power of the Buddha, there can be warmth even in fire, and this warmth is taken as the essence of fire. If the nature is changed, transforming inanimate objects into animate ones, then there will be increases and decreases in the realm of sentient beings, so it is not permissible to change the nature. The transformation mentioned here refers to the five sense objects (rupa (form), shabda (sound), gandha (smell), rasa (taste), and sparsa (touch)). The Yogacarabhumi-sastra says that form, smell, taste, and touch should also be understood in this way, thus it can be known that all five sense objects can be used as its actual function. The following until the Viniscaya-samgraha will explain itself. The combined explanation of the two transformations of the seventh and eighth consciousnesses says that it is possible to roll up all the Snow Mountain Kings, etc., to be as small as an extremely small particle, and to make them expand like all the Snow Mountain Kings, etc. This is called rolling and unrolling. Maitreya's explanation is: This is equivalent to the Vimalakirti Sutra using a mustard seed to contain Mount Sumeru (Sineru). There are two explanations in the Western Regions, one is to explain according to the view of Vijnanavada (Yogacara), which is the same as the previous explanation; the other is to explain according to the principle of cause and condition, believing that all conditioned dharmas are inseparable from speech, have no fixed size, and look at each other, neither one nor different. Because of this principle, mutual accommodation is not hindered. Therefore, the Viniscaya-samgraha says that there are three kinds of inseparability regarding form, just as it is widely said there. The Sarvastivadins only establish combination and inseparability, and do not allow the other two, because their school does not allow the four great elements to interpenetrate each other. Now, according to Mahayana, these three kinds of inseparability are explained in detail. For the time being, let's talk about the same inseparability, such as there are seven extremely small particles in the extremely small place of one eye, that is, the eye root, the body root, the earth element that can be created, and the four dusts interpenetrate each other and are in the same place, just like there are many lights in a room that interpenetrate each other without hindering each other. Therefore, relying on supernatural power, it is possible to make extremely small particles fit into the Snow Mountain. Now, the question is, this paper says that rolling up is as big as small, and unrolling is as small as big. However, the Vimalakirti Sutra says that a mustard seed contains Mount Sumeru, which is not rolling up the big and unrolling the small to accommodate each other. The sutra and the treatise seem to contradict each other, how should they be explained? The explanation is that the meanings are not contradictory. The small can contain the big, and the big is also like the small; the big can enter the small, and the small is also like the big. Therefore, this paper says that it is called rolling and unrolling. It's just that the mustard seed can contain Mount Sumeru without abandoning the small appearance of the mustard seed, and Mount Sumeru enters the mustard seed without destroying the big appearance of Mount Sumeru. Therefore, that sutra does not say rolling and unrolling, so they are not contradictory, and their meanings are the same. The multitude of images enter the body, saying that all the masses can know that they have entered his body.

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者。令他各各自知入其諸佛菩薩己身之內。同類往趣中。梵光益天者。基云。以在大梵天光故名梵光天。云何名益。今云在大梵前而作饒益故云梵光益天。亦名梵前益天。測云。依華嚴等說。初禪等各有四天。何故與此論不同者。彼處就人有差別故分為四天。余諸經說皆說三者。約住處為三。故不相違。解神通中。云究竟菩薩一生所繫或最後有所神通者。基云。謂住睹史多天唯有此彼彼生盡此一生名一生補處。或最後身者。謂已生欲界即此身成道。此身為生死身最後有故名最後身。又因即解坐道場菩薩。謂坐菩提樹下未得成道以來名道場。前有三。下結無數及解變義。要依有自性物轉其形質名。若由定力于無物處忽然現物是化非變。若爾放光云何名變。此亦是變。謂于自身先有小光。變令便大滿十方界。或變短光令其長遠之處行。次解能化文分有三。初問次解后結。解中有二。初解化義。二開三章解釋。于中先問三章。次牒解釋后。初云或化為身及化為境或化為語者。依舊地持脫無化境。下解方有。就牒釋中分二。初解身境。后化語。前中有三。初牒次解后結。解中有二。初略解。後重辨。前中先解化身。似自身或不似為二化。似他身或不似為二化。此四種化與根相似根所依處扶根四塵。有釋。良以小乘于上地變不能

【現代漢語翻譯】 現代漢語譯本 者。令他各各自知入其諸佛菩薩己身之內，同類往趣中。梵光益天（Brahmābhyutthita-deva，指色界初禪天的天神）。基（窺基，唐代法相宗大師）云：『以在大梵天光故名梵光天。』云何名益？今云在大梵前而作饒益故云梵光益天，亦名梵前益天。測（圓測，唐代法相宗大師）云：『依華嚴等說，初禪等各有四天，何故與此論不同者？』彼處就人有差別故分為四天，余諸經說皆說三者，約住處為三，故不相違。解神通中，云究竟菩薩一生所繫或最後有所神通者。基云：『謂住睹史多天（Tuṣita，即兜率天，欲界第四天）唯有此彼彼生盡此一生名一生補處（ekajāti-pratibaddha，指一生補處菩薩）。或最後身者，謂已生欲界即此身成道，此身為生死身最後有故名最後身。』又因即解坐道場菩薩，謂坐菩提樹下未得成道以來名道場。前有三，下結無數及解變義。要依有自性物轉其形質名變。若由定力于無物處忽然現物是化非變。若爾放光云何名變？此亦是變，謂于自身先有小光，變令便大滿十方界，或變短光令其長遠之處行。次解能化文分有三，初問次解后結。解中有二，初解化義，二開三章解釋。于中先問三章，次牒解釋后。初云或化為身及化為境或化為語者，依舊地持脫無化境，下解方有。就牒釋中分二，初解身境，后化語。前中有三，初牒次解后結。解中有二，初略解，後重辨。前中先解化身，似自身或不似為二化，似他身或不似為二化。此四種化與根相似根所依處扶根四塵。有釋，良以小乘于上地變不能。

【English Translation】 English version Those who cause each of them to know that they have entered within the bodies of all the Buddhas and Bodhisattvas, in the same category of destinations. Brahmābhyutthita-deva (梵光益天, Devas of the Light of Brahma): Ji (窺基, Kuiji, a prominent Faxiang master of the Tang Dynasty) says: 'They are named Devas of the Light of Brahma because they are in the light of the Great Brahma.' Why '益' (benefit)? Now it is said that they are called Devas of the Light of Brahma because they are in front of the Great Brahma and provide benefit, also named Devas Benefiting Before Brahma. Ce (圓測, Yuan Ce, a prominent Faxiang master of the Tang Dynasty) says: 'According to the Avataṃsaka Sūtra and others, each of the first dhyāna heavens has four heavens. Why is it different from this treatise?' That place divides into four heavens because of the differences in beings. Other sutras all speak of three, which is based on the dwelling place being three, so there is no contradiction. In explaining spiritual powers, it is said that the ultimate Bodhisattva is bound to one life or has the last spiritual power. Ji says: 'It refers to dwelling in the Tuṣita Heaven (兜率天), where only this one life remains, and when this life is exhausted, they are called ekajāti-pratibaddha (一生補處, bound to one life). Or the last body refers to having already been born in the desire realm and attaining enlightenment in this body. This body is the last existence of a body subject to birth and death, so it is called the last body.' Also, the cause is explained as the Bodhisattva sitting at the Bodhimaṇḍa (道場, place of enlightenment), referring to sitting under the Bodhi tree before attaining enlightenment, which is called the Bodhimaṇḍa. There are three before, followed by concluding the countless and explaining the meaning of transformation. It is called transformation when the form and substance of an object with self-nature are changed. If an object suddenly appears from nothing through the power of samādhi, it is a manifestation, not a transformation. If so, why is emitting light called transformation? This is also a transformation, referring to having a small light within oneself and transforming it to become large, filling the ten directions, or transforming a short light to travel to a distant place. Next, the explanation of the ability to transform is divided into three parts: first the question, then the explanation, and finally the conclusion. There are two parts to the explanation: first, explaining the meaning of transformation, and second, opening three chapters for explanation. Among them, first ask about the three chapters, then repeat the explanation later. The first says, 'Or transform into a body, or transform into an environment, or transform into speech,' following the old Yogācārabhūmi-śāstra, omitting the transformation of the environment. The following explains the existence of the method. The repetition and explanation are divided into two parts: first, explaining the body and environment, and then transforming speech. There are three parts to the former: first, the repetition, then the explanation, and finally the conclusion. There are two parts to the explanation: first, a brief explanation, and then a repeated distinction. In the former, first explain the transformation body, which is divided into two transformations: similar to oneself or dissimilar. Similar to another body or dissimilar, these four types of transformation are similar to the roots, the place where the roots rely, and the four dusts that support the roots. There is an explanation that the Theravada cannot transform in the higher realms.

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現化故有十四化。今依大乘菩薩神通以自在故依四定一一皆能作五地化。故有二十化。或詳此論。四無色中亦有化心。故過二十數。次明化境。遠公云。化境有二。一化作自他一切境界。二化作他地一切境界。總而言之。與常受用財物相似故云相似。異於常用故云若異。重辨中先解化身。言若所化身與菩薩身極相似者名所化身與自相等者。以菩薩自起化故故化佛菩薩極相似。各自相似。不爾非似。或有諸佛菩薩雖滅度後由住持力而隨轉者。如須扇多佛出現成道已不久即滅。而更留一化身一劫度人。又如釋迦留影在月支國石室也。或有系作利益他事便息者。如化作一比丘乞食事訖即滅等。基云。而故隨轉者。如釋迦佛雖滅度由住持力令法至今隨轉。化事便息者。如須扇多成道已即般涅槃法亦隨滅。無住持力后不流佈。故化事便息。下重辨化境。第二解化語中。初開七句。二次第解。遠法師云。化語要有二。一內即化有情聲。二外化草木等聲。內又有四。一化似自聲。二不相似。三化他人聲。四不似他聲。隨相有七即同此論七句。無依者。測云。不依名利心說。上來解神境通。初開二章二別解竟。自下第三總明二種二事業。一者引入聖教與出世益。二者惠施利樂與世間樂。次解隨念宿住智通中。初辨憶念境事。二又由宿住

智憶念本生為諸有情下明其業用。前中有三。初牒問。第二解釋。第三結。解釋中。初廣明隨念境事。二以要言之下總明所知過去無礙。前中有三。初知過去多身久遠之事。二者知此身前滅之事。三者憶劫遠近前。前中又三。初有二句明佛菩薩以宿住智慧知自他曾所經事。二又能令他得宿住智慧知自他曾經事。三如是有情后令他得宿住智已下明展轉相教皆得宿住智慧知自他。測云。隨念宿住通中。如下行品有八種言說句及隨言說句六種略行。廣如下文說。地經大分同此。問前人既不修定。云何能令知。三藏解云。若自力知必須依定。若由佛菩薩加被故知。即不依定能知一切。泰云。如是展轉令憶宿命皆如自己于現法中等者。而說二釋。一云。上文云。如菩薩令他第一人憶宿命事。第一人由菩薩力能令第二人憶宿住事。如是展轉不限多人憶宿住。本分照了。皆如菩薩自己于現法中所見諸事分明了了。第二釋云。如是展轉令他憶宿住。皆如菩薩自己憶宿事也。于現法中已下明菩薩于現法中先所造作諸微細事以為方便。若多若少以為方便。乃無始皆無妄失。又能隨念無間剎那次第所作無間斷故者。景雲。此從老時向前逆尋。若色若心念念無間次第皆知。亦可能知過去劫數唸唸剎那。此佛菩薩一念之智慧知此世他世無量剎那。

【現代漢語翻譯】 現代漢語譯本： 智憶念本生是爲了讓所有有情眾生明白其業力作用。前面共有三部分。首先是提問，其次是解釋，最後是總結。在解釋中，首先廣泛闡明隨唸的境界和事物；其次用『以要言之下』總括說明所知過去無礙。前面共有三部分，首先是知曉過去多世久遠的事情；其次是知曉此身前滅亡的事情；再次是憶念劫數的遠近前後。在第一部分中又有三點，首先有兩句說明佛（Buddha，覺悟者）菩薩（Bodhisattva，追求覺悟的修行者）以宿住智（Pubbenivasanussati-ñana，回憶過去世的智慧）能知曉自己和他人曾經經歷的事情；其次是又能令他人得到宿住智，知曉自己和他人曾經經歷的事情；第三是『如是有情后令他得宿住智已下』說明輾轉相教都能得到宿住智，知曉自己和他人。測云，隨念宿住通中，如下行品有八種言說句以及隨言說句六種略行，詳細內容如下文所述。地經大體與此相同。問：前面的人既然沒有修習禪定（Dhyana，冥想），為什麼能夠讓人知曉過去的事情呢？三藏（Tipitaka，佛教經典）解釋說：如果依靠自身的力量知曉，必須依靠禪定；如果由於佛菩薩的加持而知曉，就不需要依靠禪定也能知曉一切。泰云：『如是展轉令憶宿命皆如自己于現法中等者』，而有兩種解釋。一種說法是：上文說，如菩薩令第一人憶起宿命之事，第一人由菩薩的力量能令第二人憶起宿住之事，這樣輾轉下去，不限制多少人憶起宿住。本分照了，都像菩薩自己在現法中所見諸事一樣分明了了。第二種解釋是：這樣輾轉令他人憶起宿住，都像菩薩自己憶起過去的事情一樣。『于現法中已下』說明菩薩在現法中先所造作的各種細微之事作為方便，或多或少作為方便，乃至無始以來都沒有遺忘。『又能隨念無間剎那次第所作無間斷故者』，景雲：這是從年老時向前逆向追尋，無論是色（Rupa，物質）還是心（Citta，精神），唸唸無間次第都能知曉。也可能知曉過去劫數唸唸剎那。這佛菩薩一念的智慧能知曉此世他世無量剎那。

【English Translation】 English version: The Jataka of Wise Recollection is to clarify the function of karma for all sentient beings. There are three parts to the preceding section. First, the question; second, the explanation; and third, the conclusion. In the explanation, first, the realm and matters of recollection are broadly explained; second, 'below with essential words' summarizes the unobstructed knowledge of the past. There are three parts to the preceding section: first, knowing the distant events of many past lives; second, knowing the events before the extinction of this body; and third, recalling the distance of kalpas (Aeon, cosmic time period) in the past. In the first part, there are three points: first, two sentences explain that Buddhas (Enlightened Ones) and Bodhisattvas (Enlightenment-seeking beings) can know their own and others' past experiences through the power of Pubbenivasanussati-ñana (knowledge of past lives); second, they can also enable others to obtain the knowledge of past lives and know their own and others' past experiences; third, 'after sentient beings enable others to obtain the knowledge of past lives' explains that through mutual teaching, all can obtain the knowledge of past lives and know their own and others. Ce Yun says that the recollection of past lives is comprehensive, and the following chapter on practice has eight kinds of speech sentences and six kinds of brief practices following speech sentences, which are explained in detail below. The Great Division of the Earth Sutra is similar to this. Question: Since the previous person did not cultivate Dhyana (meditation), how can they enable others to know the past? The Tipitaka (Buddhist scriptures) explains that if one knows through one's own power, one must rely on Dhyana; if one knows through the blessing of Buddhas and Bodhisattvas, one can know everything without relying on Dhyana. Tai Yun says, 'Thus, causing the recollection of past lives is like oneself in the present dharma,' and there are two explanations. One explanation is: the above text says that if a Bodhisattva causes the first person to recall past lives, the first person, through the power of the Bodhisattva, can cause the second person to recall past lives, and so on, without limiting how many people recall past lives. The original intention is clear, just as the Bodhisattva clearly sees all things in the present dharma. The second explanation is: thus, causing others to recall past lives is like the Bodhisattva recalling past events. 'Below in the present dharma' explains that the Bodhisattva uses various subtle things created in the present dharma as a means, whether many or few, and nothing has been lost since the beginning. 'Also, being able to recollect without interruption, moment by moment, in order, without cessation,' Jing Yun says: This is tracing back from old age, and one can know both Rupa (form) and Citta (mind), moment by moment, without interruption. It is also possible to know the past kalpas, moment by moment. This wisdom of a single thought of Buddhas and Bodhisattvas can know countless moments in this world and other worlds.

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不同二乘逆尋此身剎那不知前生而便命終。泰基同釋也。天眼耳通中文分為三。初明天耳通。二明天眼通。三辨二通作業。天耳通中所列所聞六對之聲。后次第解。聞天聲中。若不作意但聞此一欲色界聲。若其作意即知多界。此據七地已還有功用位作此分判。若入八地已去及佛於一切時不待作意明知多界所有音聲。達羅弭荼種種明咒者。景雲。南天竺東南海渚上有一師子國名達羅弭荼。此間無相當語翻之。故存梵語。泰云語此是咒名。此方無名可翻者。基云。謂僧佉羅國即師子國。有咒號達羅弭荼。即咒中之大咒。恒有神驗。今初舉之。測云。舊論云陀彌國語。舊釋云是鬼國。所發語言不可解了。今三藏云。是師子國人語。無有上下次第文章。出語音誦咒令人不解。又解。是南天竺本造仙人名。今現成國。皆從仙人立名。即是長年婆羅門是彼國人也。見死生智通中。云見於后除生已增長至差別而轉者。一解。此生已後後身初起見生色。又見次念后增長色等。故名后際生已增長諸根成就等。亦可因天眼通見於眾生現在死生色已。后入意地知未來生增長色等。名知后際。問天眼能見極微色不。若不能見。云何此云見微細色。若能見者。大乘宗中無細鄰虛。唯假分折說有極略極迥色等。答但于形段色中有最小者天眼能見名微

【現代漢語翻譯】 現代漢語譯本 不同二乘逆尋此身，剎那間不知前生便已命終。泰基的解釋也是如此。天眼通和天耳通在文中分為三部分：首先是天耳通，其次是天眼通，最後辨析這兩種神通的作用。天耳通中列舉了所聽到的六種聲音，後面會依次解釋。聽到天上的聲音時，如果不加以分別，就只聽到一種令人愉悅的聲音；如果加以分別，就能知道多個世界的聲音。這是根據七地菩薩以上，還有功用位的菩薩所作的判別。如果進入八地菩薩以上，以及佛，在任何時候都不需要作意，就能清楚地知道多個世界的所有聲音。「達羅弭荼種種明咒（Dhāraṇī-vidyā-mantra，持明咒）」：景雲說，在南印度東南海邊的師子國（Siṃhala-dvīpa，獅子國，今斯里蘭卡）有一個國家名叫達羅弭荼（Draviḍa，達羅毗荼），這裡沒有相當的語言可以翻譯它，所以保留梵語。泰譯本說，這是一種咒語的名稱，這裡沒有可以翻譯的名稱。基說，僧佉羅國（Saṃkhyāra-deśa）就是師子國，有一種咒語叫做達羅弭荼，是咒語中的大咒，一直都有神奇的效驗。現在首先舉出它。測云說，舊論中說是陀彌國（Tāmraparṇī，銅鍱國，即斯里蘭卡）的語言，舊的解釋說是鬼國的語言，所發出的語言無法理解。現在三藏法師說，是師子國人的語言，沒有上下次第的文章，發出語音誦咒，令人不解。又解釋說，是南印度本造仙人的名字，現在形成國家，都是從仙人立名，就是長年婆羅門，是那個國家的人。在見死生智通中，說「見到后除生已增長至差別而轉者」，一種解釋是，此生之後，後身初起，見到生色，又見到次念后增長色等，所以名叫后際生已增長諸根成就等。也可以因為天眼通見到眾生現在死生色已，后入意地，知道未來生增長色等，名叫知后際。問：天眼能見到極微色嗎？如果不能見到，為什麼這裡說見到微細色？如果能見到，大乘宗中沒有細鄰虛，只有假分折說有極略極迥色等。答：只是在形段色中，有最小的，天眼能見到，名叫微。

【English Translation】 English version Differing from the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), one retrogressively seeks this body, and in an instant, without knowing the previous life, one meets their end. Taiki's explanation is the same. The divine eye (divya-cakṣus) and divine ear (divya-śrotra) are divided into three parts in the text: first, the divine ear, second, the divine eye, and finally, a distinction between the functions of these two supernormal powers. The divine ear lists the six pairs of sounds heard, which will be explained in order later. When hearing heavenly sounds, if one does not discriminate, one only hears a single pleasant sound; if one discriminates, one can know the sounds of multiple realms. This is a judgment made based on bodhisattvas above the seventh ground (bhūmi), and those who still have functional positions. If one enters the eighth ground and beyond, and the Buddhas, at any time, without needing to discriminate, clearly know all the sounds in multiple realms. 'Various Dhāraṇī-vidyā-mantras (持明咒) of Draviḍa (達羅毗荼)': Jingyun says that in the Simhala-dvīpa (獅子國, now Sri Lanka) on the southeast coast of South India, there is a country called Draviḍa, and there is no equivalent language here to translate it, so the Sanskrit is retained. The Taiki translation says that this is the name of a mantra, and there is no name here that can be translated. Ki says that Saṃkhyāra-deśa (僧佉羅國) is Simhala-dvīpa, and there is a mantra called Draviḍa, which is the great mantra among mantras and always has miraculous effects. Now it is mentioned first. Ce Yun says that the old theory says it is the language of Tāmraparṇī (銅鍱國, i.e., Sri Lanka), and the old explanation says it is the language of a ghost country, and the language spoken cannot be understood. Now the Tripitaka master says that it is the language of the people of Simhala-dvīpa, without any hierarchical order of writing, and the pronunciation of the mantra is incomprehensible. Another explanation is that it is the name of the original immortal created in South India, and now a country has been formed, all named after the immortal, that is, the long-lived Brahmin, who is a person from that country. In the knowledge of death and rebirth, it says, 'Seeing the increase to difference after the removal of birth', one explanation is that after this life, the next body begins, seeing the color of birth, and also seeing the color of increase after the next thought, so it is called the increase of the roots and achievements after the last moment of birth. It can also be because the divine eye sees the present death and rebirth of beings, and then enters the mind to know the future birth and increase of color, etc., called knowing the last moment. Question: Can the divine eye see extremely subtle colors? If it cannot see, why does it say here that it sees subtle colors? If it can see, there is no subtle adjacency in the Mahayana school, only hypothetical divisions say that there are extremely small and extremely distant colors. Answer: Only among the colors of shapes and segments, the smallest one that the divine eye can see is called subtle.

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細色。非見極微名見極細。以色生時隨其大小一物頓生非假積聚。知心差別通中。初明知心差別。后辨作業。前中即知六對心。一知有纏離纏心。現起煩惱名纏。二知隨縛隨眠名離心。泰云。西方有二釋。一云。相縛名隨縛。粗重縛名隨眠。二云。隨煩惱種子名隨縛。根本煩惱種子名隨眠煩惱心。三知有染無染邪正願心。四知劣中勝品三界心。五知三受相應心。六能以一他心智知有情五對心。謂如是所有者初對心。如是體性者第二對。如是品類者是第三對。如是行相是第四對。如是分齊是第五對。又知多有情上五對心。又佛菩薩下第二辯利他作業。若依景釋。此即第七知有情根欲性等。並前為知七對心。問如唯識論云。諸知他心為知他心為知自心。若知他心唯識道理云何成耶。若知自心云何得名他心智耶。答曰。一切行者但見自心。唯佛世尊如實知也。西國二解。一云。凡夫二乘及諸菩薩他心智通緣他心時。相分影像似彼本質。以有分別見不明瞭不多稱質。佛他心智雖有影像極稱本質名了了知。故名諸佛如實能知。二云。十地已還分別未盡。但見影像見不了了。佛離分別見心外境。故見他心如實知也。如彼六識緣彼根塵但緣影像。賴耶即緣根塵本質。又他心通智論中說。凡夫能知一切天下眾生心。諸梵王能知小千世界

【現代漢語翻譯】 現代漢語譯本 細色（最小的物質單位）。如果不是親眼見到最小的物質，就不能稱之為見到極細微之物。因為顏色產生時，無論大小，都是一個整體瞬間產生，而不是通過聚集而成。瞭解心的差別，貫通其中。首先闡明瞭解心的差別，然後辨別行為。前面的內容就是了解六種相對的心。第一，瞭解有煩惱和沒有煩惱的心。正在發生的煩惱稱為『纏』。第二，瞭解隨縛和隨眠，也就是煩惱的種子。泰法師說，西方有兩種解釋。一種說法是，相互束縛稱為『隨縛』，粗重的束縛稱為『隨眠』。另一種說法是，隨煩惱的種子稱為『隨縛』，根本煩惱的種子稱為『隨眠煩惱心』。第三，瞭解有染污、無染污、邪惡和正直的願望之心。第四，瞭解下品、中品、上品這三界的心。第五，瞭解與三種感受相應的心。第六，能夠用一種他心智瞭解有情眾生的五種相對的心。也就是說，像這樣所有的人，第一種是瞭解最初相對的心。像這樣的體性是第二種相對的心。像這樣的品類是第三種相對的心。像這樣的行為是第四種相對的心。像這樣的界限是第五種相對的心。此外，瞭解許多有情眾生之上的五種相對的心。另外，佛和菩薩在下面第二點辨別利益他人的行為。如果按照景法師的解釋，這也就是第七種瞭解有情眾生的根性、慾望等。連同前面的內容，就是了解七種相對的心。有人問，就像《唯識論》中說的，諸位瞭解他人的心，是瞭解他人的心，還是瞭解自己的心？如果瞭解他人的心，唯識的道理怎麼能夠成立呢？如果瞭解自己的心，怎麼能夠稱為他心智呢？回答說，一切修行者只能看到自己的心，只有佛世尊才能如實地瞭解。西國有兩種解釋。一種說法是，凡夫、二乘（聲聞乘和緣覺乘）以及諸位菩薩，在他心智通達並緣取他人的心時，相分（心的表象）的影像類似於他心的本質。因為有分別，所以見解不明確，不多麼符合本質。佛的他心智雖然也有影像，但是極其符合本質，稱為完全瞭解。所以說諸佛能夠如實地瞭解。另一種說法是，十地菩薩（菩薩修行的十個階段）之前的菩薩，分別心還沒有完全消除，只能看到影像，見解不明確。佛遠離分別，能夠看到心外的境界，所以能夠如實地瞭解他人的心。就像六識緣取根塵時只能緣取影像一樣，阿賴耶識（第八識）緣取根塵的本質。另外，在《他心通智論》中說，凡夫能夠了解天下所有眾生的心，諸位梵天王能夠了解小千世界（small chiliocosm）。

【English Translation】 English version Subtle color. If one does not see the extremely small, it cannot be called seeing the extremely subtle. Because when color arises, regardless of its size, it arises as a whole instantaneously, not through accumulation. Understanding the differences in minds, penetrating through them. First, clarify the understanding of the differences in minds, then distinguish actions. The preceding content is about understanding the six relative minds. First, understanding minds with and without afflictions. Afflictions that are currently arising are called 'entanglement' (纏 - chán). Second, understanding 'following bondage' (隨縛 - suí fù) and 'following dormancy' (隨眠 - suí mián), which are the seeds of afflictions. Master Tai said that there are two interpretations in the West. One explanation is that mutual bondage is called 'following bondage,' and heavy bondage is called 'following dormancy.' The other explanation is that the seeds of secondary afflictions are called 'following bondage,' and the seeds of fundamental afflictions are called 'dormant affliction mind' (隨眠煩惱心 - suí mián fán nǎo xīn). Third, understanding minds with defilement, without defilement, evil, and upright aspirations. Fourth, understanding the minds of the three realms (三界 - sān jiè) – inferior, middling, and superior. Fifth, understanding minds that correspond to the three types of feelings. Sixth, being able to use one's mind-reading wisdom to understand the five relative minds of sentient beings. That is to say, for all such beings, the first is understanding the initial relative mind. Such a nature is the second relative mind. Such a category is the third relative mind. Such behavior is the fourth relative mind. Such a boundary is the fifth relative mind. Furthermore, understanding the five relative minds above many sentient beings. In addition, Buddhas and Bodhisattvas, in the second point below, distinguish actions that benefit others. If according to Master Jing's explanation, this is the seventh, understanding the faculties, desires, etc., of sentient beings. Together with the preceding content, it is understanding the seven relative minds. Someone asks, just as it is said in the Treatise on Consciousness-Only (唯識論 - Wéi Shí Lùn), when you understand the minds of others, are you understanding the minds of others, or are you understanding your own mind? If you are understanding the minds of others, how can the principle of Consciousness-Only be established? If you are understanding your own mind, how can it be called mind-reading wisdom? The answer is, all practitioners can only see their own minds; only the World-Honored Buddha can truly understand. There are two interpretations in the West. One explanation is that ordinary people, the Two Vehicles (聲聞乘 - Shēng Wén Chéng and 緣覺乘 - Yuán Jué Chéng), and Bodhisattvas, when their mind-reading wisdom penetrates and grasps the minds of others, the image of the appearance-division (相分 - xiàng fēn) is similar to the essence of the other's mind. Because there is discrimination, the view is not clear, and it does not fully conform to the essence. Although the Buddha's mind-reading wisdom also has an image, it conforms extremely well to the essence and is called complete understanding. Therefore, it is said that Buddhas can truly understand. The other explanation is that Bodhisattvas before the Tenth Ground (十地 - Shí Dì) have not completely eliminated discrimination and can only see the image, and the view is not clear. Buddhas are free from discrimination and can see the realm outside the mind, so they can truly understand the minds of others. Just as the six consciousnesses can only grasp the image when they grasp the sense bases and sense objects, the Alaya consciousness (阿賴耶識 - Ā Lài Yé Shí) grasps the essence of the sense bases and sense objects. Furthermore, it is said in the Treatise on Mind-Reading Wisdom that ordinary people can understand the minds of all sentient beings in the world, and the Brahma Kings can understand the small chiliocosm (小千世界 - xiǎo qiān shì jiè).

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。聲聞知二千。緣覺知三千。此論中雲諸佛菩薩知無量無邊世界有情心法者。雖同無量非無多少。言種種界行者。三藏云。界者性也。即是種子也。漏盡通中先明智境后辨業用。前中有三。初有三句了知四諦。初云了知煩惱盡得者。景雲。此知所盡漏即緣苦集。基云。了知漏盡得即無漏得。得漏盡之得也。二又知漏盡已得未得者。此緣滅諦。三又知方便者是道諦。非方便者是苦集。即八邪也。第二云如實了知于漏盡有增上慢離增上慢者。景雲。此緣假人及以四諦。測云。謂凡夫前三果有增上慢。第四果無增上慢。佛菩薩了知有慢。第三又諸菩薩已下明緣四諦而不作證故行有漏而不染。辨業用中二緣四諦。此又即說漏盡知通於十方不唯緣滅。如苦集智緣所盡漏他心智。即緣他心漏盡等盡。道智即緣漏盡方便。不餘法智類智世俗智滅智盡無生正緣無為漏盡之法。第二解法威力中。先問次解后結。解中先總明施等六度各有四相。第二別解六度度列四相。前中先舉六度。二明施等一一略有四相。一所對治相即是六慾。二資糧成就相者。資糧即是得菩提成就。即是四攝之生今趣佛果。三饒益自他相者得現近益。四與當來果相者。謂遠與當來菩提果相。近得當來人天果相。第二別解中佈施有四相。舊地持論筆受人錯。于第二相中但

【現代漢語翻譯】 現代漢語譯本 聲聞乘的修行者能知曉兩千世界的事情，緣覺乘的修行者能知曉三千世界的事情。這部論典中說諸佛菩薩能知曉無量無邊世界眾生的心和法，雖然同樣是無量，但並非沒有數量上的差別。說到種種界行，三藏中說，『界』指的是本性，也就是種子。在漏盡通中，先闡明智慧的境界，然後辨析業的作用。在前者中，首先有三句話來了解四諦。第一句說『了知煩惱盡得』，景法師解釋說，這種知曉所要斷盡的煩惱，就是緣于苦諦和集諦。基法師解釋說，『了知漏盡得』，就是指得到無漏的果位，得到斷盡煩惱的果位。第二句說『又知漏盡已得未得』，這緣于滅諦。第三句說『又知方便者是道諦，非方便者是苦集』，這裡的『非方便』指的是八邪。第二部分說『如實了知于漏盡有增上慢離增上慢者』，景法師解釋說，這緣于假立的人以及四諦。測法師解釋說，這是說凡夫在前三個果位（須陀洹、斯陀含、阿那含）有增上慢，在第四個果位（阿羅漢）沒有增上慢。佛菩薩能了知這種增上慢。第三部分『又諸菩薩已下』，說明菩薩緣於四諦但不作證，因此行為有漏但不被染污。在辨析業的作用中，兩次提到緣於四諦。這裡又說到漏盡的知見通達十方，不只是緣于滅諦。例如，苦智和集智緣于所要斷盡的煩惱，他心智緣於他人心中斷盡煩惱等情況。道智緣于斷盡煩惱的方便。其餘的法智、類智、世俗智、滅智、盡智、無生智，都不能直接緣于作為無為法的漏盡之法。第二部分解釋法的威力，先提問，然後解釋，最後總結。在解釋中，先總的說明佈施等六度各有四種相。第二部分分別解釋六度，列出四種相。在前一部分中，先列舉六度，然後說明佈施等每一度略有四種相：一是所對治相，也就是六慾；二是資糧成就相，資糧指的是得到菩提的成就，也就是通過四攝法引導眾生趣向佛果；三是饒益自他相，得到眼前和長遠的利益；四是與當來果相，指的是長遠來說與當來的菩提果位相聯繫，眼前來說與當來的人天果位相聯繫。第二部分分別解釋，佈施有四種相。舊的《地持論》的筆受人寫錯了，在第二相中只

【English Translation】 English version Śrāvakas (Disciples who listen to the Buddha's teachings) know about two thousand worlds. Pratyekabuddhas (Solitary Buddhas) know about three thousand worlds. This treatise states that Buddhas and Bodhisattvas know the minds and dharmas (teachings) of sentient beings in immeasurable and boundless worlds. Although both are immeasurable, they are not without quantitative differences. Regarding 'various realms of practice,' the Tripiṭaka (Three Baskets of Buddhist scriptures) says, 'Realm refers to nature,' which is the seed. In the supernormal power of the Exhaustion of Outflows (漏盡通, Loujin Tong), the realm of wisdom is clarified first, followed by the analysis of the function of karma. In the former, there are three sentences to understand the Four Noble Truths. The first sentence says, 'Knowing the exhaustion of afflictions is attained.' Master Jing explains that this knowledge of what is to be exhausted refers to suffering and its origin (苦集, Ku Ji). Master Ji explains that 'knowing the exhaustion of outflows is attained' refers to attaining the state of no outflows, attaining the attainment of the exhaustion of outflows. The second sentence says, 'Also knowing the exhaustion of outflows, whether attained or not yet attained,' which refers to the cessation of suffering (滅諦, Mie Di). The third sentence says, 'Also knowing what is expedient is the path (道諦, Dao Di), and what is not expedient is suffering and its origin,' where 'not expedient' refers to the Eight Wrong Practices. The second part says, 'Truly knowing that in the exhaustion of outflows, there is conceit and the absence of conceit.' Master Jing explains that this refers to the hypothetical person and the Four Noble Truths. Master Ce explains that this means ordinary people in the first three stages (Srotaapanna, Sakrdagamin, Anagamin) have conceit, while in the fourth stage (Arhat) there is no conceit. Buddhas and Bodhisattvas know this conceit. The third part, 'Also, Bodhisattvas and below,' explains that Bodhisattvas are connected to the Four Noble Truths but do not realize them, so their actions have outflows but are not defiled. In analyzing the function of karma, the Four Noble Truths are mentioned twice. Here, it is also said that the knowledge of the exhaustion of outflows penetrates the ten directions, not just referring to the cessation of suffering. For example, the wisdom of suffering and its origin is connected to the afflictions to be exhausted, and the wisdom of knowing others' minds is connected to the exhaustion of outflows in others' minds. The wisdom of the path is connected to the means of exhausting outflows. The remaining wisdom of dharma, wisdom of categories, conventional wisdom, wisdom of cessation, wisdom of exhaustion, and wisdom of non-arising cannot directly be connected to the exhaustion of outflows as unconditioned dharma. The second part explains the power of dharma, first asking, then explaining, and finally concluding. In the explanation, it is first generally stated that each of the six perfections (佈施, Būshī - giving, 持戒, Chíjiè - morality, 忍辱, Rěn rǔ - patience, 精進, Jīngjìn - diligence, 禪定, Chándìng - meditation, 智慧, Zhìhuì - wisdom) has four aspects. The second part separately explains the six perfections, listing the four aspects. In the former part, the six perfections are listed first, and then it is explained that each perfection, such as giving, briefly has four aspects: first, the aspect of what is to be overcome, which is the six desires; second, the aspect of accumulating resources, where resources refer to the attainment of Bodhi (enlightenment), which is guiding sentient beings to the fruit of Buddhahood through the Four Embracing Dharmas (四攝法, Sì shè fǎ); third, the aspect of benefiting oneself and others, obtaining immediate and long-term benefits; fourth, the aspect of the future result, which refers to being connected to the future fruit of Bodhi in the long term, and being connected to the future fruits of humans and gods in the short term. In the second part, the four aspects of giving are explained separately. The scribe of the old Yogācārabhūmi-śāstra (地持論, Dì chí lùn) made a mistake, and in the second aspect, only

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明是菩提資糧。即彼佈施攝令他成熟緣入第三相中。故彼論云。一者佈施對治慳貪。二者成菩提具。三者以施攝取成就眾生欲施善心清凈心施施已不悔。三時歡喜以自饒益是名自攝。彼諸眾生飢渴寒熱疾病所須眾難恐怖悉令遠離。以此饒益是名攝他。四者以是因緣在在所生得大財富得大種姓得大眷屬。乘前錯故后之五度皆亦參差。今時整頓。忍度第四相中。云無多怨敵。謂無怨憎會。無多離隔。謂無愛別離。無多憂苦。謂無因怨會親離所生憂苦。舊論云。現無別離亦無憂苦。憂苦唯于別離生故。合為二怨會親離。今分為三。定四相第一相中。云能斷煩惱言語尋伺音樂色想等隨煩惱者。謂初定斷欲界煩惱。第二離尋伺語言。第三離喜。第四斷樂。空處斷色想等隨煩惱。般若中通以四攝事行。施中言能作佈施攝事成就有情中。四度中以同事成就有情。即六度攝四攝也。何故佈施中不言勸有情行施。已同之名為同事。亦名利行等。基云。今且約隨增故記唯有此。非約定實義。其實義者何妨一一中得有利行等。第三解俱生威力。三藏云。隨小相說自性念生智及俱生力體。八相成道亦由此智。于中問解結。解中有三。初明憶念本生。二明八相成道。三辨差別。前中有三。初憶念本生。二不由下堪忍大苦。三欣樂下明其大悲。八相

【現代漢語翻譯】 現代漢語譯本 明是菩提資糧（enlightenment is the provision for Bodhi）。即彼佈施攝令他成熟緣入第三相中。故彼論云：『一者佈施對治慳貪，二者成菩提具，三者以施攝取成就眾生欲施善心清凈心施施已不悔。三時歡喜以自饒益是名自攝。彼諸眾生飢渴寒熱疾病所須眾難恐怖悉令遠離。以此饒益是名攝他。四者以是因緣在在所生得大財富得大種姓得大眷屬。』乘前錯故后之五度皆亦參差。今時整頓。忍度第四相中。云無多怨敵。謂無怨憎會。無多離隔。謂無愛別離。無多憂苦。謂無因怨會親離所生憂苦。舊論云：『現無別離亦無憂苦。憂苦唯于別離生故。』合為二怨會親離。今分為三。定四相第一相中。云能斷煩惱言語尋伺音樂色想等隨煩惱者。謂初定斷欲界煩惱。第二離尋伺語言。第三離喜。第四斷樂。空處斷色想等隨煩惱。般若中通以四攝事行。施中言能作佈施攝事成就有情中。四度中以同事成就有情。即六度攝四攝也。何故佈施中不言勸有情行施。已同之名為同事。亦名利行等。基云：『今且約隨增故記唯有此。非約定實義。』其實義者何妨一一中得有利行等。第三解俱生威力。三藏云：『隨小相說自性念生智及俱生力體。八相成道亦由此智。』于中問解結。解中有三。初明憶念本生。二明不由下堪忍大苦。三欣樂下明其大悲。八相 明白是菩提的資糧。通過佈施來幫助他人成熟，這是進入第三個相（aspect）的因緣。所以論中說：『第一，佈施可以對治慳貪；第二，佈施可以成就菩提的資糧；第三，通過佈施來攝取和成就眾生，使他們樂於佈施，生起善良的心和清凈的心，佈施之後不後悔。在佈施的前、中、后三個階段都感到歡喜，用這種方式使自己受益，這叫做自攝。使那些眾生遠離飢渴、寒冷、炎熱、疾病以及各種所需的困難和恐怖。用這種方式使他人受益，這叫做攝他。第四，因為這個因緣，在生生世世都能獲得巨大的財富，獲得高貴的種姓，獲得龐大的眷屬。』因為之前的錯誤，導致後面的五度（paramita）也參差不齊。現在進行調整。在忍度（ksanti-paramita）的第四個相中，說沒有很多怨敵，指的是沒有怨憎會（being together with those you hate）。沒有很多離隔，指的是沒有愛別離（separation from those you love）。沒有很多憂苦，指的是沒有因為怨憎會和愛別離所產生的憂苦。舊論中說：『現在沒有別離，也沒有憂苦。憂苦只是因為別離而產生。』合併爲怨憎會和愛別離兩種。現在分為三種。在禪定（dhyana）的四個相的第一個相中，說能夠斷除煩惱、言語、尋伺、音樂、色想等隨煩惱。指的是初禪斷除欲界的煩惱，二禪離開尋伺和語言，三禪離開喜，四禪斷除樂。在空無邊處斷除色想等隨煩惱。在般若（prajna）中，普遍以四攝事（catuh-samgraha-vastu）來行事。在佈施中說能夠通過佈施來攝取和成就有情眾生。在其他的四度中，通過同事（acting in concert with others）來成就有情眾生。這就是六度（sad-paramita）包含四攝事。為什麼在佈施中不勸說有情眾生行佈施呢？因為已經將勸說包含在同事之中了。也叫做利行等。基法師說：『現在只是根據隨增的情況來記錄這些，並非約定俗成的定義。』實際上，為什麼不能在每一種行為中都獲得利行等呢？第三是解釋俱生（born together）的威力。三藏（Tripitaka）說：『根據小的相來說，自性念生智以及俱生的力量。八相成道（the eight aspects of attaining enlightenment）也是通過這種智慧。』在其中提問並解釋解脫。解脫有三種。首先是說明憶念本生（previous lives）。第二是說明不由自主地忍受巨大的痛苦。第三是欣然接受，說明其大悲心。八相

【English Translation】 English version 'Ming' (clarity) is the provision for Bodhi (enlightenment). That is, through that giving (dana), one helps others to mature, which is the cause for entering the third aspect. Therefore, the treatise says: 'First, giving is the antidote to stinginess; second, it provides the means for achieving Bodhi; third, through giving, one gathers and accomplishes sentient beings, making them willing to give, generating good and pure minds, and not regretting after giving. Being joyful in the three times (before, during, and after giving) and benefiting oneself in this way is called self-gathering. Causing those sentient beings to be far from hunger, thirst, cold, heat, disease, all kinds of needed difficulties, and terrors. Benefiting others in this way is called gathering others. Fourth, because of this cause, one obtains great wealth, noble birth, and a large retinue in every life.' Because of the previous mistake, the following five perfections (paramitas) are also uneven. Now they are being rectified. In the fourth aspect of the perfection of patience (ksanti-paramita), it says there are not many enemies, meaning there is no 'being together with those you hate' (resentful encounters). There are not many separations, meaning there is no 'separation from those you love' (affectionate departures). There is not much suffering, meaning there is no suffering caused by resentful encounters and affectionate departures. The old treatise says: 'There is no separation now, nor is there suffering. Suffering only arises from separation.' Combining them into two: resentful encounters and affectionate departures. Now it is divided into three. In the first aspect of the four aspects of concentration (dhyana), it says one can cut off afflictions, speech, investigation, contemplation, music, and thoughts of form, which are accompanying afflictions. It means that the first dhyana cuts off the afflictions of the desire realm, the second dhyana separates from investigation, contemplation, and speech, the third dhyana separates from joy, and the fourth dhyana cuts off pleasure. In the realm of infinite space, one cuts off thoughts of form and other accompanying afflictions. In wisdom (prajna), one universally acts with the four means of gathering (catuh-samgraha-vastu). In giving, it says one can gather and accomplish sentient beings through giving. In the other four perfections, one accomplishes sentient beings through acting in concert with others. This is the six perfections (sad-paramita) encompassing the four means of gathering. Why doesn't giving encourage sentient beings to practice giving? Because encouragement is already included in acting in concert with others. It is also called beneficial conduct, etc. Master Ji says: 'Now, we are only recording these according to the increasing circumstances, not as a conventional definition.' In reality, why can't one obtain beneficial conduct, etc., in every action? Third is explaining the power of being born together. The Tripitaka says: 'According to the small aspect, the wisdom arising from the nature of mindfulness and the power of being born together. The eight aspects of attaining enlightenment are also through this wisdom.' In it, one asks and explains liberation. There are three types of liberation. First, explaining the recollection of previous lives. Second, explaining involuntarily enduring great suffering. Third, gladly accepting, explaining great compassion. The eight aspects

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之中基云。舊說一住睹史多天。二示入母胎。三住母胎。四出胎。五出家。六成道。七轉法輪。八般涅槃。若依舊地持無出家般涅槃相。今此論舊解無出家一相有餘七相。依文自取。又若解以神變為一即無出家。此中今具八相也。若以別說八相者。住天非典下身生不取。一處中有即下生是。二入胎。三住胎。四出胎。五出家。六成道。七轉法輪。八入般涅槃。今此無出家也。不取愛慾以為八相中故。景雲。且依文勢以辨七相。初上生睹史壽無中夭相。二下生相。三入住出胎無顛倒相。四初生相。五成道相。六轉法輪相。七般涅槃相。言有三事勝一天壽量者。基云。謂彼天壽不依數量。有中夭故。今明菩薩盡天壽量。四千歲故。次上論云盡睹史多天壽量而住。有云生彼諸天皆盡壽量四千歲者不然。一文妨二理妨。言文妨者。論云三事映彼諸天第一天壽量者。彼天皆盡壽辨即不映奪彼天壽量。此文相違故為文妨。言義妨者。經言菩薩下生彼天皆隨下生贍部有今眾生方生彼者。菩薩下時未滿四千歲。應不隨生。若不隨生彼經相違。若言相隨下生便是中夭。此乃第二理妨故義不成。又何緣彼天而不中夭。言證菩提已乃至無不覺了者。景雲。四蘊生滅微細能知。況於色法。泰云。菩薩正智與菩薩身常俱行。基云。謂世尊常觀己身

【現代漢語翻譯】 現代漢語譯本： 之中，基云（窺基，唐代法相宗大師）。舊說認為佛陀一生有八相：一、住在兜率天（Tusita）；二、示現入母胎；三、住在母胎；四、出胎；五、出家；六、成道；七、轉法輪；八、般涅槃（Parinirvana）。如果依照《瑜伽師地論·本地分》的說法，則沒有出家和般涅槃之相。現在此論的舊解沒有出家這一相，而有其餘七相，依照經文自行選取。又如果理解為以神通變化為一相，那就沒有出家。這裡現在具足八相。如果分別解說八相，那麼住天並非指從兜率天下生，而是指在中有身（Antarabhava，即中陰身）時就下生。一、處中有，即下生；二、入胎；三、住胎；四、出胎；五、出家；六、成道；七、轉法輪；八、入般涅槃。現在這裡沒有出家，因為不取愛慾作為八相之中。景雲（景雲法師）說，且依照經文的勢頭來辨別七相：一、上生兜率天，壽命沒有中途夭折之相；二、下生之相；三、入住出胎沒有顛倒之相；四、初生之相；五、成道之相；六、轉法輪之相；七、般涅槃之相。說到有三件事勝過一天人的壽命，基云（窺基）說，因為那些天人的壽命不依據數量，有中途夭折的緣故。現在說明菩薩盡天人的壽命，四千歲。其次，上面的論說，盡兜率天人的壽命而住。有人說，生到那些天上的諸天人都盡壽命四千歲，這是不對的。一、經文妨礙，二、道理妨礙。說到經文妨礙，論中說，三件事映照那些諸天，第一是天壽的量，那些天人都盡壽命，辨別就不映奪那些天人的壽命。這經文互相違背，所以是經文妨礙。說到義理妨礙，經中說，菩薩下生時，那些天人都隨之下生到贍部洲（Jambudvipa），現在有眾生才生到那裡，菩薩下生時未滿四千歲，應該不隨之下生。如果不隨之下生，就與那部經相違背。如果說相隨之下生，便是中途夭折，這是第二種義理妨礙，所以義理不成立。又是什麼緣故那些天人而不中途夭折？說到證得菩提（Bodhi）已乃至沒有不覺悟的，景雲（景雲法師）說，四蘊（Skandha）生滅微細都能知道，何況是色法。泰云（泰法師）說，菩薩的正智與菩薩的身常在一起。基云（窺基）說，世尊常常觀察自己的身體。

【English Translation】 English version: Among them, Ji Yun (Kuei-chi, a master of the Faxiang school in the Tang Dynasty). The old saying holds that the Buddha's life has eight aspects: 1. Dwelling in Tusita (Joyful Heaven); 2. Showing entry into the mother's womb; 3. Dwelling in the mother's womb; 4. Emerging from the womb; 5. Renouncing the household life; 6. Attaining enlightenment; 7. Turning the Wheel of Dharma; 8. Parinirvana (Complete Nirvana). If according to the Yogacarabhumi-sastra, Local Section, there are no aspects of renunciation and Parinirvana. Now the old interpretation of this treatise does not have the aspect of renunciation, but has the remaining seven aspects, which are selected according to the scriptures themselves. Also, if it is understood that transforming by means of supernatural powers is one aspect, then there is no renunciation. Here now all eight aspects are complete. If the eight aspects are explained separately, then dwelling in heaven does not refer to descending from Tusita, but refers to descending when in the intermediate state (Antarabhava, the intermediate existence between death and rebirth). 1. Being in the intermediate state, that is, descending; 2. Entering the womb; 3. Dwelling in the womb; 4. Emerging from the womb; 5. Renouncing the household life; 6. Attaining enlightenment; 7. Turning the Wheel of Dharma; 8. Entering Parinirvana. Now here there is no renunciation, because not taking desire as among the eight aspects. Jing Yun (Master Jing Yun) said, let us distinguish the seven aspects according to the momentum of the scriptures: 1. Ascending to Tusita, the lifespan has no aspect of premature death; 2. The aspect of descending; 3. Entering, dwelling, and emerging from the womb without invertedness; 4. The aspect of initial birth; 5. The aspect of attaining enlightenment; 6. The aspect of turning the Wheel of Dharma; 7. The aspect of Parinirvana. Speaking of having three things that surpass the lifespan of a deva (god), Ji Yun (Kuei-chi) said, because the lifespans of those devas do not depend on quantity, there is a reason for premature death. Now it is explained that the Bodhisattva exhausts the lifespan of the deva, four thousand years. Secondly, the above treatise says, dwelling for the full lifespan of the devas of Tusita. Some say that all the devas born in those heavens exhaust their lifespan of four thousand years, which is not correct. 1. The scripture hinders, 2. The principle hinders. Speaking of the scripture hindering, the treatise says, three things illuminate those devas, the first is the measure of the deva's lifespan, those devas all exhaust their lifespan, distinguishing does not illuminate and seize those devas' lifespans. This scripture contradicts each other, so it is a scriptural hindrance. Speaking of the principle hindering, the scripture says, when the Bodhisattva descends, those devas all follow and descend to Jambudvipa (the continent where humans live), now there are beings who are only born there, when the Bodhisattva descends, it is not yet four thousand years, they should not follow and descend. If they do not follow and descend, it contradicts that scripture. If it is said that they follow and descend, then it is premature death, this is the second principle hindering, so the principle is not established. Also, what is the reason that those devas do not die prematurely? Speaking of having attained Bodhi (Enlightenment) and even having nothing not awakened to, Jing Yun (Master Jing Yun) said, the subtle arising and ceasing of the four Skandhas (aggregates) can be known, let alone material phenomena. Tai Yun (Master Tai) said, the Bodhisattva's correct wisdom is always together with the Bodhisattva's body. Ji Yun (Kuei-chi) said, the World Honored One constantly observes his own body.

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受想尋思全無異念。常觀無常生住異等與此念俱。故魔不得其便。如舊地持云。觀諸眾生生住異等。今云觀自身。觀自身故魔不得便。豈以觀他而不得便。又或此中亦是觀諸眾生。起愍念故運心廣故魔不得便。食所食時有粒皆碎無口不彈者。言佛食時飯粒皆碎無口不彈盡也。下辨差別。謂即是自性念生智及異熟勢力。非神通力也。第四解共不共二門。言聲聞但以二千世界及有情界為神通境乃至是故最極唯以一界為神境者。景泰同述兩釋。一云。何以故獨覺俱以三千為神境。故下釋唯為自身而修正行故但一三千為境。菩薩利故三千。二云。何以故聲聞以二千器世界及眾生為神通境。獨覺但以三千器世界為神境。不說有情世界。故下釋云。獨覺唯為調伏一身故唯以一器世界為境聲聞菩薩有利他說法。度人道故以器世界及眾生世界為神通境。問若聲聞中但知二千世界。何故維摩經云阿那律觀三千大千世界如觀掌中阿摩勒果。答曰。總列聲聞根劣云如一千。于中別修功力大者能知三千。龍猛亦云。大阿羅漢亦能知三千。大段第三將三示現攝入三種神通威力。一者神境神變所攝。亦名神通示現亦名初神通輪。即是身業。二者記說神變所攝。亦名他心示現亦名記心輪。即是意業。三者教誡神變所攝。亦名漏盡示現亦名說法輪。即是

【現代漢語翻譯】 現代漢語譯本 『受』（vedanā 感受）、『想』（saṃjñā 知覺）、『尋』（vitarka 尋思）、『思』（vicāra 伺察）完全沒有其他的雜念。經常觀察『無常』（anitya）、『生』（utpāda）、『住』（sthiti）、『異』（anyathātva）等等與這個『念』（smṛti）相伴隨。所以『魔』（māra）就無法得逞。如同《舊地持經》（Yogācārabhūmi-śāstra）所說：『觀察所有眾生的生、住、異等等。』現在說觀察自身。因為觀察自身，所以魔無法得逞。難道觀察他人就不能使魔無法得逞嗎？或者這裡也是觀察所有眾生，因為生起憐憫之心，運用廣大之心，所以魔無法得逞。吃所吃的食物時，每一粒米都嚼碎，沒有一口不彈掉的，意思是說佛陀吃飯時，飯粒都嚼碎，沒有一口不彈盡的。下面辨別差別，就是自性念生智以及異熟勢力，不是神通力。第四解釋共與不共二門。說聲聞僅僅以二千世界以及有情世界作為神通的境界，乃至因此最極唯獨以一個世界作為神境。景泰同述有兩種解釋。一種說法是：為什麼獨覺都以三千世界作為神境？所以下面解釋說，因為僅僅爲了自身而修正行，所以僅僅以一個三千世界為境界。菩薩爲了利益他人，所以以三千世界為境界。另一種說法是：為什麼聲聞以二千器世界以及眾生作為神通境界，獨覺僅僅以三千器世界作為神境，不說有情世界？所以下面解釋說，獨覺僅僅爲了調伏自身，所以僅僅以一個器世界為境界，聲聞菩薩爲了利益他人說法，度化人道，所以以器世界以及眾生世界作為神通境界。問：如果聲聞中僅僅知道二千世界，為什麼《維摩經》（Vimalakīrti-nirdesa-sūtra）說阿那律（Aniruddha）觀察三千大千世界如同觀察掌中的阿摩勒果（āmalaka）？答：總的來說，聲聞根器低下，如同一個千世界。其中特別修習功力大的人能夠知道三千世界。龍猛（Nāgārjuna）也說，大阿羅漢（Arhat）也能知道三千世界。大段第三將三種示現攝入三種神通威力。一者是神境神變所攝，也叫神通示現，也叫初神通輪，就是身業。二者是記說神變所攝，也叫他心示現，也叫記心輪，就是意業。三者是教誡神變所攝，也叫漏盡示現，也叫說法輪，就是語業。

【English Translation】 English version 『Sensation』 (vedanā), 『perception』 (saṃjñā), 『seeking』 (vitarka), and 『thought』 (vicāra) are completely without other distracting thoughts. Constantly observe 『impermanence』 (anitya), 『birth』 (utpāda), 『duration』 (sthiti), 『change』 (anyathātva), etc., along with this 『mindfulness』 (smṛti). Therefore, 『Māra』 (māra) cannot find an opportunity. As the Yogācārabhūmi-śāstra says: 『Observe all beings』 birth, duration, change, etc.』 Now it says to observe oneself. Because of observing oneself, Māra cannot find an opportunity. Could it be that observing others would not prevent Māra from finding an opportunity? Or perhaps this also involves observing all beings, because of generating compassion and employing a vast mind, Māra cannot find an opportunity. When eating, every grain of rice is chewed thoroughly, and none are flicked away. This means that when the Buddha eats, the grains of rice are chewed thoroughly, and none are flicked away. The following distinguishes the differences, which are the wisdom arising from the nature of mindfulness and the power of resultant forces, not supernatural powers. The fourth explains the two aspects of common and uncommon. It says that the Śrāvakas only take two thousand worlds and sentient beings as the realm of their supernatural powers, and therefore, at most, only take one world as the realm of their supernatural powers. Jingtai Tongshu has two explanations. One explanation is: Why do Pratyekabuddhas all take three thousand worlds as the realm of their supernatural powers? Therefore, the following explains that because they only cultivate for themselves, they only take one three-thousand-world system as their realm. Bodhisattvas, for the benefit of others, take three thousand worlds as their realm. The other explanation is: Why do Śrāvakas take two thousand world-containers and beings as the realm of their supernatural powers, while Pratyekabuddhas only take three thousand world-containers as their realm, and do not mention the world of sentient beings? Therefore, the following explains that Pratyekabuddhas only cultivate to tame themselves, so they only take one world-container as their realm. Śrāvakas and Bodhisattvas, for the benefit of others, preach the Dharma and liberate beings, so they take the world-container and the world of sentient beings as the realm of their supernatural powers. Question: If Śrāvakas only know two thousand worlds, why does the Vimalakīrti-nirdesa-sūtra say that Aniruddha observes the three-thousand-great-thousand world system as if observing an āmalaka fruit in his palm? Answer: Generally speaking, the faculties of Śrāvakas are inferior, like one thousand worlds. Among them, those who cultivate with great effort can know three thousand worlds. Nāgārjuna also said that great Arhats can also know three thousand worlds. The third major section incorporates the three kinds of manifestations into the three kinds of supernatural powers. The first is included in the supernatural realm and supernatural transformations, also called supernatural manifestations, also called the first wheel of supernatural powers, which is the action of the body. The second is included in the supernatural transformations of prediction and speech, also called the manifestation of knowing others' minds, also called the wheel of knowing minds, which is the action of the mind. The third is included in the supernatural transformations of instruction and admonition, also called the manifestation of the exhaustion of outflows, also called the wheel of Dharma, which is the action of speech.

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語業。當知此三如其所應攝入三神通威力。如文可知。

成熟品

前既證真實現有威力者。謂六通等。既現六通欲何所作。不過二意。一成就有情利他之意也。成就佛法自利之意。佛雖自他利德具眾生界無盡。故須以此二意。故威力品后略明成就品。即五品中第四品。七法中第五第六法也。文中有三。初開六門。二依門辨。三逐難重釋。前中一即法爾無漏種子已久熏發堪生初地故名自性。二成就自性之人及種人。應以三乘人天善法而成就之名所成就。三所成就中后約諸根等有六差別。四能成就人有二十七種自利利他方便。五約六位菩薩名能成就。六所成就中已多修習堪即入聖名已成就。測云。初之一種若對第四方便是所成就。若對自成佛法及利他二果即是能成就。如品末說。又對第五能成就故第二名所成就。第三差別即第一自性上六種差別。第四方便能成就第一自性因緣。以要言之。第二是所為人。第六所為人已成就相。余之四種是能成就人。初是自性。第三是差別。由此自性及差別必須方便。故明成就方便。欲顯位地故明能成就人。依門辨中解成就自性。云謂四善法種子者。即是法爾無漏種子。及數修習諸善法故者。即經地前順解脫抉擇分等諸善法故。獲得乃至正加行滿者。由久修習有漏加行感勝身口

【現代漢語翻譯】 現代漢語譯本：語業（通過語言表達的行為）。應當知道這三種（身語意三業）按照它們各自的情況，被包含在三種神通威力之中。正如經文所說的那樣。

成熟品

前面已經證明了真實存在的威力，指的是六神通等等。既然已經顯現了六神通，想要做什麼呢？無非是兩種意圖。一是成就眾生，利益他人的意圖。二是成就佛法，利益自己的意圖。佛雖然具備自利利他的功德，但眾生界是無盡的，所以必須要有這兩種意圖。因此在威力品之後，簡略地說明成就品。也就是五品中的第四品，七法中的第五第六法。經文中有三部分。首先是開啟六個門徑。二是依據這些門徑來辨析。三是針對疑問進行重新解釋。在第一部分中，一是法爾（自然而然）的無漏種子，已經長期熏習，堪能生起初地（菩薩的第一個階位），所以叫做自性。二是成就自性的人，以及種植這種種子的人，應當用三乘（聲聞乘、緣覺乘、菩薩乘）的人天善法來成就他們，這叫做所成就。三是在所成就之中，後面根據諸根（眼耳鼻舌身意）等有六種差別。四是能成就的人有二十七種自利利他的方便。五是根據六個階位的菩薩，稱為能成就。六是在所成就之中，已經多次修習，堪能立即進入聖位，叫做已成就。測云（一種解釋）：第一種（自性）如果對應第四種（方便），就是所成就。如果對應自成佛法以及利他這兩種結果，就是能成就。如品末所說。又因為對應第五種（能成就），所以第二種（所成就）叫做所成就。第三種（差別）就是第一種（自性）上的六種差別。第四種（方便）能夠成就第一種（自性）的因緣。總而言之，第二種是所為之人。第六種是所為之人已成就的相。其餘的四種是能成就的人。第一種是自性。第三種是差別。由此自性以及差別必須要有方便，所以說明成就方便。想要顯示位地，所以說明能成就的人。依據門徑辨析中，解釋成就自性。說所謂的四善法種子，就是法爾的無漏種子。以及多次修習各種善法，就是經過地前順解脫抉擇分等等各種善法。獲得乃至正加行圓滿，由於長期修習有漏加行，感得殊勝的身語

【English Translation】 English version: Karma of speech (actions expressed through language). It should be known that these three (body, speech, and mind karma) are, according to their respective situations, included within the power of the three superknowledges. As the text indicates.

The Chapter on Maturation

Having previously proven the power that truly exists, referring to the six superknowledges, etc. Now that the six superknowledges have manifested, what is one intending to do? There are only two intentions. One is the intention to accomplish sentient beings, benefiting others. The other is the intention to accomplish the Buddha's Dharma, benefiting oneself. Although the Buddha possesses the virtues of benefiting both oneself and others, the realm of sentient beings is endless, so these two intentions are necessary. Therefore, after the Chapter on Power, the Chapter on Accomplishment is briefly explained. That is, the fourth chapter among the five chapters, and the fifth and sixth dharmas among the seven dharmas. There are three parts in the text. First, opening the six gates. Second, distinguishing based on these gates. Third, re-explaining in response to questions. In the first part, one is the naturally pure seed, which has been cultivated for a long time and is capable of giving rise to the first ground (the first stage of a Bodhisattva), so it is called 'self-nature'. Two, the person who accomplishes self-nature, and the person who plants this seed, should use the good dharmas of humans and gods of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Mahāyāna) to accomplish them, which is called 'what is accomplished'. Three, among what is accomplished, later there are six differences according to the faculties (eye, ear, nose, tongue, body, mind), etc. Four, the person who can accomplish has twenty-seven kinds of expedient means for benefiting oneself and others. Five, according to the Bodhisattvas of the six stages, they are called 'those who can accomplish'. Six, among what is accomplished, having practiced many times, they are capable of immediately entering the holy position, which is called 'already accomplished'. 'Ce Yun' (a kind of explanation) says: The first one (self-nature), if corresponding to the fourth one (expedient means), is what is accomplished. If corresponding to the two results of accomplishing the Buddha's Dharma and benefiting others, it is what can accomplish. As said at the end of the chapter. Also, because it corresponds to the fifth one (who can accomplish), the second one (what is accomplished) is called what is accomplished. The third one (difference) is the six differences on the first one (self-nature). The fourth one (expedient means) can accomplish the cause and condition of the first one (self-nature). In short, the second one is the person for whom it is done. The sixth one is the aspect of the person for whom it is done having already accomplished. The remaining four are the people who can accomplish. The first one is self-nature. The third one is difference. Therefore, self-nature and difference must have expedient means, so the expedient means of accomplishment are explained. Wanting to show the position, the people who can accomplish are explained. In distinguishing based on the gates, the accomplishment of self-nature is explained. Saying that the so-called seeds of the four good dharmas are the naturally pure seeds. And practicing various good dharmas many times is going through the stages before the ground, such as the part of liberation and determination, etc. Obtaining up to the completion of the correct effort, due to practicing conditioned effort for a long time, one experiences superior body and speech.

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極善調順有堪任故。故依此身心能入初地順斷二障。安住於此乃至二障斷者。基云。謂此在抉擇分中菩薩以說無間能證二障斷故。若在以前即不能如此。又若地上亦得正加行即地上菩薩加行智慧順二障斷者。謂如初地能順二地障斷凈增上身心。何故不得。故知亦得在地上。取前解無妨。下舉三喻。景雲。癰痤熱喻二障可斷。次瓦器熟喻道可修。眾果熟喻菩提可證。下總合三喻。所成中景雲。初三乘人即合不定種姓及無種姓即有五人。測云。有人依涅槃經說一切眾生皆有佛性等文證。謗新翻經論非是正說。此即不可。所以者何。舊善戒經及地持論皆同說無種姓人可以人天而成熟之。又舊大莊嚴論第一云。次分別無姓位偈曰。一向行惡行。普斷諸白法。無有解脫分。少善亦無因。釋曰。無般涅槃法者。是無姓位。此略有二種。一者時邊般涅槃法。二者畢竟無般涅槃法。時邊般涅槃法者。有四種人。一者一向行惡行。二者普斷諸善法。三者無解脫分善根。四者善不具足。畢竟無涅槃法者。無因故彼無般涅槃性。此謂但求生死不樂涅槃人。如此等文皆同此論說無種姓。何獨謗新翻耶。但楞伽說闡提有二。一者斷善。二者菩薩。斷善闡提值善知識即得成佛。菩薩闡提畢竟不取無上菩提。西方解云。欲顯菩薩畢竟不入大涅槃果。希

前相故。且舉斷善闡提影略。而不說無涅槃。補特伽羅。成就差別中初舉數列名。后依章別釋。初釋諸根成就。此據種姓所依人天之身能生眾行名身為根。亦可所依身中偏舉內六入根。故云諸根壽量具足等。八異熟如前自他利品廣說。二釋善根成就。謂即前姓習二種種姓成就能生眾行名善根成就。即是依信就善根性離諸惡。三釋智慧成就。謂即前善根中偏舉智慧。由依智慧解脫煩惱。言能解善說惡說者。是其聞慧。下文有兩師別配。景雲。能正通達者是思慧。俱生妙慧者是修慧。測云。能受能持者是思慧。能正通達者是修慧。即此修慧任運淳熟故名俱生慧。此中用八勝身離三塗報。由有善根離惡業障。智慧能離煩惱。后釋三品成熟。即前三種約位分別。有上中下故開為三也。成就方便中分之為三。初舉數列名。二依章別釋。三將因對釋成方便。二十七中初之十種是其自利。次有六種是其利他。次有六種重明自利。末後五種重辨利他。就前十中以為五對。初二過現為對。界是過去。現緣是現在。次二信樂為對。趣入是信。攝樂是其樂欲。次二初非初對。次二遠近為對。后二從意起行為對。次利他即為三對。初二財法攝受。次二現通說法對。次二說法隱顯為對。次六重明自利三品。加行為初三。三慧為后三。次五重明利他

【現代漢語翻譯】 現代漢語譯本 『前相故』（因為是之前的狀態）。這裡簡略地提到了斷善闡提（斷絕善根的人）的影子，但沒有說沒有涅槃（寂滅）。 『補特伽羅』（人）的『成就差別』中，首先列舉了名稱，然後按照章節分別解釋。首先解釋『諸根成就』。這裡根據種姓（先天具有的性質）所依的人天之身，能夠產生各種行為，名為『身』為『根』。也可以在所依之身中，特別指出內六入根（眼、耳、鼻、舌、身、意）。所以說『諸根壽量具足』等等。『八異熟』（八種不同的果報）如前面『自他利品』中詳細所說。 其次解釋『善根成就』。就是前面所說的種姓，通過習二種種姓（修習兩種不同的種姓）成就，能夠產生各種行為，名為『善根成就』。也就是依靠信心，就具有了善根的性質，遠離各種惡行。 第三解釋『智慧成就』。就是前面所說的善根中，特別指出智慧。因為依靠智慧可以解脫煩惱。『能解善說惡說者』，指的是聞慧（聽聞佛法而獲得的智慧）。下文有兩位法師分別對此進行解釋。景法師認為，『能正通達者』是思慧（通過思考獲得的智慧），『俱生妙慧者』是修慧（通過修行獲得的智慧）。測法師認為，『能受能持者』是思慧，『能正通達者』是修慧。這種修慧自然而然地純熟，所以名為『俱生慧』（與生俱來的智慧）。 這裡用『八勝身』（八種殊勝的身體）來遠離三塗（地獄、餓鬼、畜生）的果報。因為有善根，所以遠離惡業的障礙。智慧能夠遠離煩惱。 後面解釋『三品成熟』。就是前面三種成就，按照位階分別，有上、中、下，所以分為三種。 『成就方便』中，分為三種。首先列舉名稱，然後按照章節分別解釋，最後將因果對應解釋成就方便。二十七種方便中，最初的十種是自利（利益自己），接下來的六種是利他（利益他人），再接下來的六種是再次說明自利，最後五種是再次辨別利他。在前面的十種自利中，分為五對。最初的過去和現在為一對，『界』是過去，『現緣』是現在。其次的信和樂為一對，『趣入』是信，『攝樂』是樂欲。其次的初和非初為一對。其次的遠和近為一對。最後的從意起行為一對。 其次的利他分為三對。最初的財和法攝受為一對。其次的現通和說法為一對。其次的說法隱和顯為一對。 其次的六種再次說明自利的三品。加行為最初的三種，三慧為後面的三種。 最後的五種再次說明利他。

【English Translation】 English version 『前相故』 (qian xiang gu) (Because of the previous state). Here, the shadow of 『斷善闡提』 (duan shan chan ti) (icchantika, one who has severed their roots of goodness) is briefly mentioned, but it is not said that there is no 『涅槃』 (nie pan) (nirvana). In the 『成就差別』 (cheng jiu cha bie) (differences in accomplishment) of 『補特伽羅』 (bu te qie luo) (pudgala, person), the names are first listed, and then explained separately according to the chapters. First, the 『諸根成就』 (zhu gen cheng jiu) (accomplishment of the faculties) is explained. Here, based on the 『種姓』 (zhong xing) (gotra, lineage, nature) that the human and heavenly bodies rely on, which can produce various actions, the 『身』 (shen) (body) is named as the 『根』 (gen) (root). It is also possible to specifically point out the inner six 『入』 (ru) (sense bases) (eye, ear, nose, tongue, body, mind) in the body that is relied upon. Therefore, it is said that 『諸根壽量具足』 (zhu gen shou liang ju zu) (the faculties and lifespan are complete), and so on. The 『八異熟』 (ba yi shu) (eight different results) are as detailed in the previous 『自他利品』 (zi ta li pin) (chapter on benefiting oneself and others). Secondly, the 『善根成就』 (shan gen cheng jiu) (accomplishment of good roots) is explained. That is, the 『種姓』 (zhong xing) (gotra, lineage, nature) mentioned earlier, through the accomplishment of practicing two kinds of 『種姓』 (zhong xing) (gotra, lineage, nature), can produce various actions, which is called 『善根成就』 (shan gen cheng jiu) (accomplishment of good roots). That is, relying on faith, one possesses the nature of good roots and stays away from various evil deeds. Thirdly, the 『智慧成就』 (zhi hui cheng jiu) (accomplishment of wisdom) is explained. That is, in the 『善根』 (shan gen) (good roots) mentioned earlier, wisdom is specifically pointed out. Because relying on wisdom can liberate from afflictions. 『能解善說惡說者』 (neng jie shan shuo e shuo zhe) (one who can understand good and evil teachings) refers to 『聞慧』 (wen hui) (wisdom gained through hearing the Dharma). In the following text, two Dharma masters explain this differently. Dharma Master Jing believes that 『能正通達者』 (neng zheng tong da zhe) (one who can correctly understand) is 『思慧』 (si hui) (wisdom gained through thinking), and 『俱生妙慧者』 (ju sheng miao hui zhe) (one who has innate wonderful wisdom) is 『修慧』 (xiu hui) (wisdom gained through cultivation). Dharma Master Ce believes that 『能受能持者』 (neng shou neng chi zhe) (one who can receive and uphold) is 『思慧』 (si hui) (wisdom gained through thinking), and 『能正通達者』 (neng zheng tong da zhe) (one who can correctly understand) is 『修慧』 (xiu hui) (wisdom gained through cultivation). This 『修慧』 (xiu hui) (wisdom gained through cultivation) naturally becomes pure and mature, so it is called 『俱生慧』 (ju sheng hui) (innate wisdom). Here, the 『八勝身』 (ba sheng shen) (eight victorious bodies) are used to stay away from the retribution of the three evil realms (『三塗』 (san tu) (three evil paths): hell, hungry ghosts, and animals). Because there are good roots, one stays away from the obstacles of evil karma. Wisdom can liberate from afflictions. Later, the 『三品成熟』 (san pin cheng shu) (maturation of the three grades) is explained. That is, the three kinds of accomplishments mentioned earlier are divided into three grades: upper, middle, and lower, according to their stages. In 『成就方便』 (cheng jiu fang bian) (skillful means of accomplishment), it is divided into three types. First, the names are listed, then explained separately according to the chapters, and finally, the causes and effects are matched to explain the skillful means of accomplishment. Among the twenty-seven skillful means, the first ten are for benefiting oneself (『自利』 (zi li) (self-benefit)), the next six are for benefiting others (『利他』 (li ta) (other-benefit)), the next six are to explain self-benefit again, and the last five are to distinguish other-benefit again. In the previous ten self-benefits, they are divided into five pairs. The first pair is past and present, 『界』 (jie) (realm) is the past, and 『現緣』 (xian yuan) (present condition) is the present. The second pair is faith and joy, 『趣入』 (qu ru) (entering) is faith, and 『攝樂』 (she le) (embracing joy) is joyful desire. The third pair is initial and non-initial. The fourth pair is far and near. The last pair is acting from intention. The next other-benefit is divided into three pairs. The first pair is the acceptance of wealth and Dharma. The second pair is the manifestation of supernatural powers and the teaching of the Dharma. The third pair is the hidden and manifest teaching of the Dharma. The next six explain the three grades of self-benefit again. Adding action is the first three, and the three wisdoms are the last three. The last five explain other-benefit again.

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。前二剛軟相對。后三自他俱非相對。依章釋中。言法毗奈耶者。景雲。毗奈耶即律藏。法是餘二藏。亦可法者是道諦。毗奈耶者是滅諦。初發處者。基云。謂初發心人于彼初發心人處而成就之名成就方便。遠近等者。測云。十信已前名遠。近即翻上。加行者。為欲獲得初地已上諸勝義利。遂怖惡道及惡名稱。二種怖畏在地前。以未離惡道怖故。言若無堪能為說正法伴助令彼發生正行者。謂彼所化若無堪能起于正行。菩薩伴助與共同行。復為說法令發起行。親教師是阇梨。軌範師是和上。降伏者乃至不起毀犯故者。基云。此中意深防自過。方能見他下中上犯戒時。起諫誨起訶罰起驅擯。如其次第。當處見下中二品犯戒起諫誨訶罰時者前。被諫誨等人及彼時余類同學人皆得利益安樂。以止彼過故是利益。以還攝受故是安樂。若驅擯一種現逐卻已還復攝令彼及餘人皆利益安樂。以止惡攝受故。若逐卻已不重攝受。但令餘人見彼造過被逐。后自防護不起犯戒而得利益安樂。若所擯者不得利益及與安樂。是此中意。上品中有可攝受者義非一切。上品犯皆可攝受。如造五逆等不可攝受者。以菩薩為義一切皆攝。有師釋云。擯中有二。一重攝受。俱謂家被擯等。二不重攝。謂滅擯等。有釋。此言驅擯但滅擯。于中有重攝受者。謂學

【現代漢語翻譯】 現代漢語譯本： 前面兩種（情況）是剛強和柔和相對而言。後面三種（情況）是自己和他人都不是相對而言。依據章節解釋中，所說法（Dharma）和毗奈耶（Vinaya，戒律）的含義，景雲（人名）說：『毗奈耶就是律藏，法是其餘二藏（經藏和論藏）。』也可以說法是指道諦（苦滅之道），毗奈耶是指滅諦（滅苦之境）。 『初發處』，基（人名）說：『指最初發心的人，在那最初發心的人那裡成就，名為成就方便。』 『遠近等』，測（人名）說：『十信位之前名為遠，近就是翻轉向上。』 『加行者』，爲了獲得初地（菩薩修行階位）以上的殊勝利益，於是畏懼惡道和惡名聲，這兩種畏懼在初地之前。因為還沒有脫離惡道怖畏的緣故。 『若無堪能為說正法伴助令彼發生正行者』，是指被教化的人如果沒有能力生起正行，菩薩（Bodhisattva）作為同伴幫助他共同修行，又為他說法，令他發起修行。親教師是阿阇梨（Acharya，導師），軌範師是和尚（Upadhyaya，戒師）。 『降伏者乃至不起毀犯故者』，基（人名）說：『這裡的意思是深刻地防止自己的過失，才能見到他人下品、中品、上品犯戒時，發起諫誨、發起訶責、發起驅擯，如其次第。』 『當處見下中二品犯戒起諫誨訶罰時者』，被諫誨的人以及當時其餘同類同學的人都能得到利益安樂。因為制止了他的過失所以是利益，因為還攝受他所以是安樂。如果驅擯一種，現在驅逐之後還重新攝受，使他和其餘人都能得到利益安樂。因為制止惡行並攝受他的緣故。如果驅逐之後不再重新攝受，只是讓其餘人看到他造作過失被驅逐，之後自己防護不起犯戒而得到利益安樂。如果被驅擯的人得不到利益和安樂，這就是其中的意思。 上品（犯戒）中有可以攝受的人，並非一切（上品犯戒）都可以攝受。如造五逆（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）等不可攝受的人。以菩薩的意義來說，一切都可以攝受。有法師解釋說，驅擯中有兩種，一種是重新攝受，比如謂家被擯等；一種是不重新攝受，比如滅擯等。有解釋說，這裡說的驅擯只是滅擯。于其中有重新攝受的人，比如學（戒）。

【English Translation】 English version: The first two (situations) are relative to strength and softness. The latter three (situations) are relative to neither self nor others. According to the chapter explanation, regarding the meaning of Dharma (法) and Vinaya (毗奈耶, discipline), Jingyun (景雲, a person's name) said: 'Vinaya is the Vinaya Pitaka (律藏, monastic code), Dharma is the other two Pitakas (經藏 and 論藏, Sutra and Shastra Pitakas).' It can also be said that Dharma refers to the Path of Truth (道諦, the path to the cessation of suffering), and Vinaya refers to the Truth of Cessation (滅諦, the cessation of suffering). 'The initial place of arising,' Ji (基, a person's name) said: 'Refers to the person who initially generates the aspiration for enlightenment, achieving at that initial place of arising, which is called the means of accomplishment.' 'Distance and proximity, etc.,' Ce (測, a person's name) said: 'Before the ten stages of faith (十信位), it is called distance; proximity is turning upwards.' 'Practitioners of additional practices,' in order to obtain the supreme benefits above the first Bhumi (初地, the first stage of Bodhisattva practice), they fear evil paths and evil reputations. These two kinds of fear are before the first Bhumi because they have not yet escaped the fear of evil paths. 'If there is no one capable of speaking the Dharma and assisting them to develop correct practice,' it refers to the person being taught who does not have the ability to generate correct practice. The Bodhisattva (菩薩) acts as a companion, helping them to practice together, and also speaks the Dharma for them, causing them to initiate practice. The personal teacher is the Acharya (阿阇梨, teacher), and the preceptor is the Upadhyaya (和尚, monastic teacher). 'Those who subdue, up to the point of not arising from transgression,' Ji (基, a person's name) said: 'The meaning here is to deeply prevent one's own faults, so that one can see others committing transgressions of the lower, middle, and upper grades, and initiate admonishment, initiate rebuke, and initiate expulsion, in that order.' 'When seeing transgressions of the lower and middle grades in that place, and initiating admonishment and rebuke,' the person being admonished and others of the same kind and classmates at that time can all obtain benefit and happiness. Because stopping their faults is benefit, and because still accepting them is happiness. If expelling one kind, now expelling and then re-accepting, so that they and others can all obtain benefit and happiness, because stopping evil actions and accepting them. If expelling and not re-accepting, it only lets others see that they have committed transgressions and been expelled, and then protect themselves from arising from transgression and obtain benefit and happiness. If the person being expelled does not obtain benefit and happiness, that is the meaning here. Among the upper grade (of transgressions), there are those who can be accepted, but not all (upper grade transgressions) can be accepted. Such as those who commit the five heinous crimes (五逆, killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha), who cannot be accepted. In the sense of a Bodhisattva, everything can be accepted. Some Dharma masters explain that there are two kinds of expulsion, one is re-acceptance, such as being expelled from the family, etc.; the other is not re-acceptance, such as complete expulsion, etc. Some explain that the expulsion mentioned here is only complete expulsion. Among them, there are those who are re-accepted, such as learning (the precepts).

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悔人。不重攝受者。不學悔人也。今勘第四十卷。訶責治罰驅擯各有三品。其驅擯中若有下中品過摧時驅擯后還攝受。有上品過盡壽擯不還攝。此明菩薩戒法故。何最約聲聞戒法以釋義耶。自成就者躬往。請他成就者令他度之。俱成就者共為導引。能成就人中雲六地者即是師位。攝十二住以之為六。下四十九卷有文。此中宜列其名不出位地。故四十九云。初一勝解行地即是地前四十心位。若性種姓在十信前是所成就不入師位。習種姓者僧祇位與解行位其體是一。是故地前但有一也。二者凈勝意樂地在初地。初得無分別智名勝意樂。三者行正行地。謂從二地終於七地。二地持戒。三地修定。四五六地修慧。第七地中修于無相有功用行。是故皆名行正行地。四者墮決定地。謂第八地。五者決定行正行地。謂第九地。六者究竟地。即第十地。舊地持錯。初舉數中有六地。及至列名但有其五。第四第五同名決定。執筆人錯解遂合為一。以文少故。前代大德遂向下故。住無種姓人于往善趣而成熟之為初人。即云文中先列后五人。卻列初一人。今翻譯整頓二決定異具云有六。故知昔論及人俱錯。所墮。住無種姓補特伽羅已下明有姓無姓進退差別可知。基云。此中勝解行。如攝論即第一僧祇菩薩以於四真諦理起決定勝解故。以此文證

【現代漢語翻譯】 現代漢語譯本 悔人。不重視攝受者，是不懂如何使人悔改的人。現在查閱第四十卷，訶責、懲罰、驅擯各有上中下三品。其中，驅擯中若有下品或中品過失，在摧伏其過失時驅擯，之後還要攝受；若有上品過失，則終身擯棄，不再攝受。這明明說的是菩薩戒法，為何要用最簡略的聲聞戒法來解釋呢？ 自身成就者親自前往，請他人成就者令他人引導之，俱已成就者共同引導。能成就人中的『六地』，指的就是師位。將十二住歸納為六。第四十九卷有相關文字。這裡應該列出其名號，而不是地位。所以第四十九卷說，初一勝解行地，就是地前四十心位。若性種姓在十信之前，是所成就不入師位。習種姓者，僧祇位與解行位其體是一，所以地前只有一地。二者凈勝意樂地，在初地。初得無分別智，名為勝意樂。三者行正行地，指從二地到七地。二地持戒，三地修定，四五六地修慧，第七地修無相有功用行，所以都名為行正行地。四者墮決定地，指第八地。五者決定行正行地，指第九地。六者究竟地，即第十地。舊《地持》有錯誤，開始舉例時說有六地，等到列出名號時卻只有五個。第四和第五都名為『決定』，執筆人錯誤地理解，於是合併爲一個。因為文字少，前代大德就向下順延了。安住于無種姓的人，在往生善趣后使其成熟，作為最初的人。文中先列出后五人，再列出最初一人。現在翻譯整理，兩個『決定』不同，完整地說是六地。由此可知，過去的論述和人都錯了。 所墮，安住于無種姓的補特伽羅以下，說明有姓和無姓的進退差別，可以理解。窺基大師說，這裡所說的勝解行，如《攝大乘論》所說，就是第一僧祇的菩薩，因為對於四真諦的道理生起決定勝解的緣故。以此文來證明。

【English Translation】 English version 'Reproving people. Those who do not value embracing others do not understand how to make people repent. Now, examining the fortieth fascicle, there are three grades each for rebuke, punishment, and expulsion. Among the expulsions, if there are lower or middle grade faults, they are expelled while their faults are subdued, and then they are embraced again; if there are upper grade faults, they are banished for life and not embraced again. This clearly speaks of the Bodhisattva precepts, so why use the most concise Śrāvakā precepts to interpret it?' 'Those who have achieved self-accomplishment go personally; those who ask others to achieve accomplishment have others guide them; those who have both achieved accomplishment guide together. The 'six grounds' among those who can accomplish people refer to the position of a teacher. The twelve abodes are summarized into six. There is relevant text in the forty-ninth fascicle. Here, their names should be listed, not their positions. Therefore, the forty-ninth fascicle says that the first ground, the Adhimukti-caryā-bhūmi (Ground of Liberating Conduct through Understanding) is the forty mind-moments before the ground. If the nature and lineage are before the ten faiths, they are what is accomplished and do not enter the position of a teacher. Those of the Śiksha-gotra (Lineage of Learning), the Asaṃkhyeya-kalpa (Incalculable Eon) position and the Adhimukti-caryā-bhūmi are one in essence, so there is only one ground before the ground. The second is the Śuddhādhyāśaya-bhūmi (Ground of Pure Superior Intention), which is at the first ground. Initially obtaining non-discriminating wisdom is called superior intention. The third is the Cāritra-prasthāna-bhūmi (Ground of Right Conduct), which refers to the second to seventh grounds. The second ground upholds the precepts, the third ground cultivates meditation, the fourth, fifth, and sixth grounds cultivate wisdom, and the seventh ground cultivates the effortless practice of non-form, so they are all called the Ground of Right Conduct. The fourth is the Patita-niyata-bhūmi (Ground of Fallen Determination), which refers to the eighth ground. The fifth is the Niyata-cāritra-prasthāna-bhūmi (Ground of Determined Right Conduct), which refers to the ninth ground. The sixth is the Niṣṭhā-bhūmi (Ground of Ultimate Completion), which is the tenth ground. The old Bhūmi-dhāraṇī (Ground-Holding Sutra) is incorrect. When listing the numbers at the beginning, it says there are six grounds, but when listing the names, there are only five. The fourth and fifth are both called 'determination,' and the person writing it mistakenly understood and merged them into one. Because there were few words, the great masters of previous generations followed downwards. Those who abide in the non-lineage are matured after being reborn in good realms, as the first person. The text first lists the last five people and then lists the first person. Now, the translation is reorganized, and the two 'determinations' are different, fully stating that there are six grounds. From this, it can be known that the past discussions and people were all wrong.' 'What has fallen, the description below about the Pudgala (Individual) abiding in the non-lineage explains the differences in progress and regress between those with and without lineage, which can be understood. Kuiji (A prominent Tang Dynasty Buddhist monk) says that the Adhimukti-caryā (Conduct of Understanding) mentioned here, as stated in the Mahāyānasaṃgraha (Compendium of the Mahayana), is the Bodhisattva of the first Asaṃkhyeya-kalpa, because they generate a determined superior understanding of the principles of the Four Noble Truths. This text is used as proof.'

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抉擇分善是第一僧祇。是勝解行位故。測云。住無種姓有數退等者。退下惡趣故安住種姓則無數退。已成就人相中明三乘人即為三段。聲聞人中景雲。三品俱在見道已前方便地中。望入聖道及以盡漏有其遲速。一者已修解脫分善乃至暖等。仍于惡趣未得不生。即于現身未能入聖得果盡漏。第二人者住方便中已免惡趣。現得入聖得沙門果。更受生死未能盡漏。第三人者住方便中現能入聖得果盡漏。是現般人。基云。此中下品準猶墮惡趣。即中下忍以前。中品則于現身得證果不墮惡趣。即增上忍以去人。若以前人無惡趣業不墮惡趣即于現身得果者。亦是此中收。此中亦約七生人得為論。故云非於現法得般涅槃。若約增上四生乃至六十劫為有修習者。即于現身亦入涅槃。不作此論。若異此者第三人攝。第三人皆有為餘人應準知。此初人若準初下品菩薩即合見道已前皆是。今準文義皆不然。故別說。測云。舊人判云。下品人者在四善根位。中品人者在有學位。三藏云。下品人者於三生中第一生中種解脫分善。第二生中生在暖頂二位。即此位墮于惡趣。不得此身證沙門果亦不得涅槃。第二中品人在增上忍已去乃至那含。即是第二生也。此人現身雖證沙門果。要須經生故不得涅槃。第三上品人者是六十劫中修行成果。此是波羅蜜多

聲聞利根。於一生亦證預流果乃至入涅槃。如舍利子等。獨覺中言亦爾者。三藏云。有三品。亦有四生亦有百劫得解脫者。亦如聲聞說故云也。景雲。初下品人已修解脫分等未免惡趣。于現身中未能入聖得果盡漏。復逕多時修習入聖。在無佛世得阿羅漢。第二人住方便道已得惡趣非擇滅。即于現身入聖得果未能盡漏。入聖已作七生人等復受生死。于最後身在無佛世得阿羅漢。此前二人是其部行與聲聞同。如此文中推。同聲聞中。婆沙亦云。眾出者如聲聞。第三上品是百劫。顯百劫滿已於最後身出無佛世。依第四定起不凈觀乃至盡漏。基云。其獨覺中必取那含果。或已百劫修習滿訖起三十六心取獨覺果等。菩薩中文分三。初約位分三品。二約八義釋三品差別。三今於此中下解熾然等義。前中景雲。住勝解行地名下品者。四十心位是習種姓與解行住體一不殊。性種即在十信已前非已成熟。故此不論。凈勝意樂地名中品者。舉始括后。故略不言二地至七地行正行地。住墮決定到究竟地名上品者。此舉初后括其間。故略不明九地決定行正行地。基云。菩薩下品其實已離惡趣業不受惡趣生。然為利益有情時故往彼生。因即起染受彼報趣。故初劫時有生惡趣。如金翅鳥入海餐龍。食龍既訖上飛空里。因取龍故腳下有泥。其實無意本

在取龍。取龍之時因遂泥污。菩薩亦然。因利有情遂被染系。故初劫時有生惡趣。若爾。如所引經若有成世間增上品正見頌云何通。義曰。彼約不以正見為緣生惡趣。何妨地前有起惡趣業而生惡趣。測云。下品中不說種姓地者。以後攝前故。次約八義分別人相。相者。一欲。二加行。三惡趣。四僧祇。五熾然。六無動。七極善清凈。八覺品善法。此八人種要攝為四。初欲及加行品數分別。惡趣一種離未離分別。僧祇一種多少分別。熾然等四成不成分別。下解前熾然等義四。釋曰義熾然。三義釋無動。一義釋清凈。自下第三逐難重解。于中文二。初釋成就方便品數不同。二明修習成就差別之意。前品數者。前明成就方便有二十七種。于中前五唯是下品。餘二十二粗有三品。次分九品。后就差別有無量品。第二辨修意中。初為成就自佛法故修習成就六種差別。二為令他得出離修集六種成就差別。

瑜伽論記卷第九(之下終) 大正藏第 42 冊 No. 1828 瑜伽論記

瑜伽論記卷第十(之上)(論本第三十八至四十)

釋遁倫集撰

論本卷第三十八

菩提品

即所學處五品中第五品。七法中第七法也。菩提名覺。於此品也廣明果德菩提之義名菩提。三明心。四出列。五

【現代漢語翻譯】 現代漢語譯本 在取龍（指取龍的過程）的時候，因為陷入泥污。菩薩也是這樣，因為利益有情眾生，反而被染污束縛。所以最初劫時，有菩薩墮落到惡趣。如果這樣，那麼所引用的經文中，如果有成就世間增上品正見的偈頌，又該如何解釋呢？解釋是說，那是指不以正見為因緣而墮落惡趣。這不妨礙菩薩在地前（指初地菩薩之前）造作惡趣的業而墮落惡趣。測的解釋是，下品中沒有說種姓地，是因為後面包含了前面的緣故。接下來從八個方面來分別人相。相是指：一、欲；二、加行；三、惡趣；四、僧祇（指三大阿僧祇劫）；五、熾然；六、無動；七、極善清凈；八、覺品善法。這八種人可以概括為四種。最初的欲和加行，從品數上分別。惡趣一種，從離未離上分別。僧祇一種，從多少上分別。熾然等四種，從成不成上分別。下面解釋前面的熾然等四種的含義。解釋說，義為熾然。用三種含義來解釋無動。用一種含義來解釋清凈。從下面開始，第三次逐個解答難題。其中分為兩部分。首先解釋成就方便的品數不同。第二說明修習成就的差別之意。前面的品數，前面說明成就方便有二十七種。其中前五種只是下品。其餘二十二種粗略地分為三品。其次分為九品。最後就差別有無量品。第二辨修意中，首先爲了成就自己的佛法，修習成就六種差別。其次爲了讓其他眾生得出離，修集六種成就差別。 《瑜伽論記》卷第九（之下終） 大正藏第42冊 No. 1828 《瑜伽論記》 《瑜伽論記》卷第十（之上）（論本第三十八至四十） 釋遁倫集撰 論本卷第三十八 菩提品 即所學處五品中第五品。七法中第七法也。菩提名覺（覺悟）。於此品也廣明果德菩提之義名菩提。三明心。四出列。五

【English Translation】 English version When taking a dragon (referring to the process of taking a dragon), one becomes soiled by the mud. Bodhisattvas are similar; due to benefiting sentient beings, they become tainted and bound. Therefore, in the initial kalpa, some Bodhisattvas fall into evil destinies. If so, how can we reconcile this with the verse quoted from the scripture, which speaks of attaining the supreme quality of right view in the world? The explanation is that it refers to not falling into evil destinies due to right view. This does not prevent Bodhisattvas before the ground (referring to before the first Bhumi) from creating karma that leads to evil destinies and falling into them. The explanation of 'Ce' is that the lower grade does not mention lineage or ground because the latter includes the former. Next, we distinguish human characteristics from eight aspects. 'Characteristics' refer to: 1. Desire; 2. Effort; 3. Evil destinies; 4. Asamkhya (referring to three great asamkhya kalpas); 5. Blazing; 6. Immovable; 7. Utterly virtuous and pure; 8. Factors of enlightenment and virtuous dharmas. These eight types of people can be summarized into four. The initial desire and effort are distinguished by their grade. The single type of evil destiny is distinguished by whether one is separated from it or not. The single type of asamkhya is distinguished by quantity. The four types of blazing, etc., are distinguished by whether they are accomplished or not. Below, we explain the meanings of the preceding four types of blazing, etc. The explanation is that 'meaning' is 'blazing'. We use three meanings to explain 'immovable'. We use one meaning to explain 'purity'. From below, we address the difficult questions one by one for the third time. It is divided into two parts. First, we explain the differences in the grades of the means of accomplishment. Second, we clarify the meaning of the differences in cultivation and accomplishment. Regarding the preceding grades, the preceding explanation states that there are twenty-seven types of means of accomplishment. Among them, the first five are only of the lower grade. The remaining twenty-two are roughly divided into three grades. Next, they are divided into nine grades. Finally, there are countless grades based on the differences. In the second part, which distinguishes the intention of cultivation, first, in order to accomplish one's own Buddha-dharma, one cultivates and accomplishes six types of differences. Second, in order to enable other beings to attain liberation, one cultivates and accumulates six types of accomplishments. Yoga-bhumi Treatise, Scroll 9 (End of Lower Section) Taisho Tripitaka, Volume 42, No. 1828, Yoga-bhumi Treatise Yoga-bhumi Treatise, Scroll 10 (Beginning of Upper Section) (Treatise Text 38 to 40) Compiled and Written by Shi Dunlun Treatise Text, Scroll 38 Chapter on Bodhi This is the fifth chapter among the five chapters of the objects of learning. It is also the seventh dharma among the seven dharmas. 'Bodhi' means 'awakening'. In this chapter, the meaning of Bodhi, the fruit of virtue, is extensively explained and named 'Bodhi'. Three, clarify the mind. Four, list them. Five,

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無上。此中所辯無上菩提。既證真實現大神通成就自他。須有果證。故成就品后此品來也。文中有三。初約五門出菩提體。第二結說勸知。第三品末三句讚歎菩提。初五門文則為五。一約智斷出菩提體下名自性。二約最勝以辨菩提。三約十號隨念功德以辨菩提。五約差別等德以辨菩提。前後三。初約二智二斷。次約三智二斷。三約共不共德。二斷二智是名菩提者。泰云。如九斷智是智果故名智。二斷亦是菩提果故名曰菩提。測云。問菩提名覺。二種無為體非是覺。云何名菩提。解云。如攝大乘論第十殊勝具足三身智殊勝。此亦如是智斷二種皆名為智。所以爾者。以真如中具足一切恒沙功德性。隨順能生修生智等諸功德門。故名覺也。非緣照故名之為覺。真諦三藏云。有本覺智慧緣平等理。即是金光明經唯有如。唯有如智者為法身。今三藏云。此說不然。人法二空所顯真如非是識體。云何能照。言如照言如智名法身者。舉智顯真如名為法身。非即智真如名為法身。言二智者即人空智法空智也。三智二斷中初列三智二斷之名。一切煩惱並諸習氣永害者。煩惱障斷。遍一切種不染無明無餘永斷者。所知障斷也。二次第解中但解三智不解二斷。測云。斷煩惱障並習氣名清凈智。即是正體智。斷一切事中不染污無知故名一切智。

【現代漢語翻譯】 現代漢語譯本 無上。此品所辨析的是無上菩提（至高無上的覺悟）。既然已經證得真實顯現的大神通，成就了自利利他，必然會有相應的果證。因此，在成就品之後，此品便應運而生。本文分為三個部分：首先，從五個方面闡述菩提的本體；其次，總結說明，勸人瞭解菩提；最後，在本品末尾，用三句話讚歎菩提。 最初的五門，即從智慧和斷除兩方面闡述菩提的本體，以下稱為自性。其次，通過最殊勝的方面來辨析菩提。再次，通過憶念十種名號的功德來辨析菩提。最後，通過差別等德來辨析菩提。前後分為三個部分。首先，從兩種智慧和兩種斷除來說明；其次，從三種智慧和兩種斷除來說明；最後，從共同和不共同的功德來說明。 『二斷二智是名菩提』，泰法師說：『如九斷智是智果，故名智。二斷亦是菩提果，故名曰菩提。』測法師說：『問：菩提名為覺悟，二種無為的本體並非覺悟，為何稱作菩提？』解釋說：『如《攝大乘論》第十殊勝具足三身智殊勝，此亦如是，智斷二種皆名為智。』之所以這樣說，是因為真如中具足一切恒河沙數般的功德自性，隨順能生起修生智等各種功德之門，故名覺也。並非因為緣照的緣故稱之為覺悟。 真諦三藏說：『有本覺智慧緣平等理，即是《金光明經》所說的唯有如，唯有如智者為法身。』現在三藏說：『此說不然，人法二空所顯現的真如並非是識體，如何能夠照？』說『如照』、說『如智』名為法身，是舉智來顯現真如，名為法身，並非智即是真如，名為法身。』所說的二智，即是人空智和法空智。 在三種智慧和兩種斷除中，首先列出三種智慧和兩種斷除的名稱。『一切煩惱並諸習氣永害者』，指的是煩惱障斷。『遍一切種不染無明無餘永斷者』，指的是所知障斷。其次，在次第解釋中，只解釋了三種智慧，沒有解釋兩種斷除。測法師說：『斷除煩惱障以及習氣，名為清凈智，即是正體智。斷除一切事物中的不染污無知，所以名為一切智。』

【English Translation】 English version Supreme. This chapter discusses Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Since one has already attained the true and manifest great spiritual powers, accomplishing benefit for oneself and others, there must be corresponding fruits of realization. Therefore, this chapter follows the Accomplishment Chapter. This text has three parts: first, it elucidates the essence of Bodhi from five aspects; second, it concludes with exhortations to understand Bodhi; and third, at the end of the chapter, it praises Bodhi with three sentences. The initial five aspects, namely elucidating the essence of Bodhi from the perspectives of wisdom and cessation, are referred to as self-nature below. Secondly, Bodhi is distinguished through the most excellent aspects. Thirdly, Bodhi is distinguished through contemplating the merits of the ten titles. Finally, Bodhi is distinguished through the virtues of difference and equality. The preceding and following are divided into three parts. First, it explains from the perspective of two wisdoms and two cessations; second, it explains from the perspective of three wisdoms and two cessations; and finally, it explains from the perspective of common and uncommon virtues. 『Two Cessations and Two Wisdoms are called Bodhi.』 Master Tai said: 『Like the Nine Cessation Wisdoms are the fruits of wisdom, hence called wisdom. The Two Cessations are also the fruits of Bodhi, hence called Bodhi.』 Master Ce said: 『Question: Bodhi is called enlightenment, but the essence of the two unconditioned states is not enlightenment, so why is it called Bodhi?』 The explanation is: 『Like the tenth chapter of the Mahāyānasaṃgraha, the excellence of the three bodies with complete wisdom is excellent. Similarly, the two types of wisdom and cessation are both called wisdom.』 The reason for this is that the Suchness (Tathata) is complete with all the qualities of the sands of the Ganges, and it can generate the doors of various merits such as cultivation-born wisdom, hence it is called enlightenment. It is not called enlightenment because of the condition of illumination. Tripiṭaka Paramārtha said: 『There is original enlightenment wisdom that can condition equal principle, which is what the Golden Light Sutra says, only Suchness, only the wise with Suchness are the Dharmakaya (Dharma Body).』 Now Tripiṭaka says: 『This is not right. The Suchness manifested by the emptiness of persons and dharmas is not the substance of consciousness, how can it illuminate?』 Saying 『Suchness illuminates,』 saying 『Suchness wisdom』 is called Dharmakaya, is to use wisdom to manifest Suchness, called Dharmakaya, not that wisdom is Suchness, called Dharmakaya.』 The so-called two wisdoms are the wisdom of the emptiness of persons and the wisdom of the emptiness of dharmas. Among the three wisdoms and two cessations, first list the names of the three wisdoms and two cessations. 『Those who eternally harm all afflictions and their habitual tendencies』 refers to the cessation of the affliction obscuration. 『Those who completely and eternally cut off ignorance without residue, which does not defile all kinds』 refers to the cessation of the knowledge obscuration. Secondly, in the sequential explanation, only the three wisdoms are explained, and the two cessations are not explained. Master Ce said: 『Cutting off the affliction obscuration and habitual tendencies is called pure wisdom, which is the correct essence wisdom. Cutting off undefiled ignorance in all things is called all-wisdom.』

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即是后得智。言無滯智者有兩釋。一云。即前二智作用揵利故名無滯智。一云。唯約后得智上作用揵利義說無滯。無有別體。言一切煩惱者。一百二十八煩惱及二十隨煩惱也。並諸習氣者。舊云斷粗品正使種子故有餘殘習氣細品種子。此說不然。今云習氣者。由煩惱種子故身中無堪任性亦名氣。與五蘊身不一不異。無別體故不可言異。斷粗重習氣已五蘊不滅故不可言一。是名習氣。言一切智者。依諸經論。一切種智是俗智。一切智是真智。若依真諦三藏所譯經論。如理智名一切種智。以真如法界是一切諸法種因緣。種因名一切種智。從境得名也。如俱舍論云。一切種智滅諸冥。若俗智名一切。今依此文。緣真智名清凈智。緣俗智名為一切智。共不共德中凡有二涂。一者據身成熟者。唯佛身成就功德。二乘不得名為不共。如中說三十二相八十好等。若共二乘同成就者則說為共。如此中說無諍愿智無礙解等。二者據說。若大小乘教同說佛德名共功德。謂三十二相八十隨好等。若唯大乘中說諸佛功德小乘不說名為不共。如攝論等中二十功德最清凈慧等。又依無上依經德品。明如來百八十不共之法。如彼廣說。二約七最勝以辨菩提中。舊名無上今名最勝。最勝無上互得相釋。由無上故所以最勝。由最勝故所以無上。然依梵本義

【現代漢語翻譯】 現代漢語譯本： 這就是后得智（指在獲得根本智之後獲得的智慧）。關於『言無滯智』（指沒有阻礙的智慧）有兩種解釋。一種說法是，前二智（指一切智和道種智）的作用敏捷便利，因此稱為無滯智。另一種說法是，僅僅就后得智上的作用敏捷便利而言，才說無滯，並沒有單獨的實體。 『言一切煩惱』（指所有煩惱）指的是一百二十八種煩惱以及二十種隨煩惱。 『並諸習氣』（以及所有習氣），舊的說法是，斷除了粗品的正使（根本煩惱）的種子后，還殘留著習氣，也就是細品種子。這種說法是不對的。現在的說法是，所謂的習氣，是由於煩惱的種子，導致身中沒有堪能性，這也叫做氣。它與五蘊之身不一不異。因為沒有單獨的實體，所以不能說是異；斷除了粗重的習氣后，五蘊並沒有滅，所以不能說是一。這就是習氣。 『言一切智』（指一切智），根據各種經論，一切種智（指通達一切事物差別的智慧）是俗智（指世俗的智慧），一切智（指通達一切法空性的智慧）是真智（指真實的智慧）。如果根據真諦三藏所翻譯的經論，如理智（符合真理的智慧）稱為一切種智，因為真如法界是一切諸法的種子和因緣，以種子和因緣的名稱命名為一切種智，這是從境界得名的。如同《俱舍論》所說：『一切種智滅諸冥』（一切種智慧夠滅除所有的愚昧）。如果俗智稱為一切，現在根據這個說法，緣真智（以真智為對像）稱為清凈智，緣俗智（以俗智為對像）稱為一切智。 共不共德（佛與二乘聖者共有或不共有的功德）中，大致有兩種途徑。一種是根據身成熟而言，只有佛身成就功德，二乘（聲聞和緣覺）不能稱為不共，例如經中所說的三十二相、八十好等。如果與二乘共同成就的，就說是共有的，如此處所說的無諍智、愿智、無礙解等。 另一種是根據教說，如果大小乘教都說佛的功德，就稱為共功德，例如三十二相、八十隨好等。如果只有大乘中說諸佛的功德，小乘不說，就稱為不共，例如《攝論》等中所說的二十種功德、最清凈慧等。另外，根據《無上依經·德品》，闡明如來一百八十種不共之法，如該經中詳細所說。 二、關於以七最勝來辨別菩提（覺悟）中，舊的譯名是無上，現在譯為最勝。最勝和無上可以互相解釋。因為無上，所以最勝；因為最勝，所以無上。然而根據梵文字的意義。

【English Translation】 English version: This is the subsequent wisdom (referring to the wisdom gained after obtaining the fundamental wisdom). There are two explanations for 'unobstructed wisdom' (referring to wisdom without hindrance). One explanation is that the function of the first two wisdoms (referring to the wisdom of all things and the wisdom of the path) is swift and convenient, hence it is called unobstructed wisdom. Another explanation is that unobstructedness is only spoken of in terms of the swift and convenient function of subsequent wisdom, and there is no separate entity. 'Speaking of all afflictions' refers to the one hundred and twenty-eight afflictions and the twenty secondary afflictions. 'And all habitual tendencies', the old saying is that after cutting off the seeds of the coarse fundamental defilements, there are still residual habitual tendencies, which are the seeds of subtle kinds. This statement is incorrect. The current saying is that the so-called habitual tendencies are due to the seeds of afflictions, resulting in the body lacking the ability, which is also called 'qi'. It is neither one nor different from the body of the five aggregates. Because there is no separate entity, it cannot be said to be different; after cutting off the heavy habitual tendencies, the five aggregates do not perish, so it cannot be said to be one. This is habitual tendency. 『Speaking of all-wisdom』 (sarvajñāna), according to various sutras and treatises, the wisdom of all aspects (sarvākārajñāna, the wisdom that understands the differences of all things) is conventional wisdom (worldly wisdom), and all-wisdom (the wisdom that understands the emptiness of all dharmas) is true wisdom (real wisdom). According to the sutras and treatises translated by the Tripiṭaka Master Paramārtha, the wisdom that accords with truth (yathābhūtajñāna) is called the wisdom of all aspects, because the suchness-dharmadhātu is the seed and cause of all dharmas, and the name of seed and cause is called the wisdom of all aspects, which is named from the object. As the Abhidharmakośa says: 'The wisdom of all aspects destroys all darkness'. If conventional wisdom is called all-wisdom, now according to this statement, that which takes true wisdom as its object is called pure wisdom, and that which takes conventional wisdom as its object is called all-wisdom. Among the shared and unshared qualities (qualities that Buddhas share with or do not share with the two vehicles of Śrāvakas and Pratyekabuddhas), there are roughly two paths. One is according to the maturation of the body, only the Buddha's body achieves merit, and the two vehicles cannot be called unshared, such as the thirty-two marks and eighty minor marks mentioned in the sutras. If it is achieved jointly with the two vehicles, it is said to be shared, such as the wisdom of non-contention, the wisdom of vows, and unobstructed liberation mentioned here. The other is according to teachings. If both the Mahayana and Hinayana teachings speak of the Buddha's merits, they are called shared merits, such as the thirty-two marks and eighty minor marks. If only the Mahayana speaks of the merits of the Buddhas and the Hinayana does not, it is called unshared, such as the twenty merits and the most pure wisdom mentioned in the Saṃgrahaṇī. In addition, according to the Anuttarāśrayasūtra, Guṇapariccheda, it clarifies the one hundred and eighty unshared dharmas of the Tathāgata, as described in detail in that sutra. Two, regarding distinguishing Bodhi (enlightenment) by the seven supreme qualities, the old translation is unsurpassed, and now it is translated as supreme. Supreme and unsurpassed can explain each other. Because it is unsurpassed, it is supreme; because it is supreme, it is unsurpassed. However, according to the meaning of the Sanskrit text.

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當最勝。于中有四。初舉數嘆勝。二列七名。三依名解。四轉名異釋。所依勝者舊名身無上。智論中諸聲聞菩提亦依不具足而得。獨覺菩提或依一切身得乃至或依三十一相身得無有具依三十二相身得。唯佛菩提具依三十二相莊嚴身得名所依勝。四圓滿者。三聚律儀名戒圓滿。無邪見故名見圓滿。行住等威儀名軌則圓滿。無邪命乞求及說法等名凈命圓滿。住最勝中初立二章。由諸如來多住者是第一章。無上無等三住者是第二章。諸已下釋中初列三住名。二當知下章釋中先解第二章。二於此三住中下卻釋初章。三空門及滅定名聖住者。唯聖住得名為聖住。故明如來住三空行及住滅定。四禪四空是天種類是天之因。佛住天因故名天住。人雖得定不受定報不名人住。四無量開梵天道得梵天報多為梵住。于聖住中多住空及滅定者。若住無愿即厭依他。若住無相即忻真實。今住空即除厭樂。若入滅定緣慮皆息。下三定慧多定少。四空定多慧少。唯第四定定慧均等如來多住。四梵住中如來意多攝苦故住大悲。晝夜六時下釋住大悲之意。如龍樹大智度論說。前三住上加一佛住為四佛住者。謂首楞伽無量三昧及佛十力四無畏不共法等皆是佛住。或分十。六天住有八。謂色四無色四。梵住有四。即四無量。聖位有四。無愿等滅定。故有十六

【現代漢語翻譯】 現代漢語譯本 當是最殊勝的。其中有四種殊勝。第一是舉出數量來讚歎殊勝，第二是列出七種名稱，第三是根據名稱來解釋，第四是轉換名稱來做不同的解釋。所依的殊勝，舊譯名為『身無上』（指佛身是無上的）。《智論》中說，諸聲聞的菩提也是依據不具足的身體而得到的。辟支佛（獨覺）的菩提，或者依據一切身體而得到，乃至或者依據三十一種相的身體而得到，沒有依據具足三十二相的身體而得到的。只有佛的菩提，是依據具足三十二相莊嚴的身體而得到的，這叫做所依殊勝。 四種圓滿是：三聚律儀（三種戒律的總稱）名為戒圓滿；沒有邪見，名為見圓滿；行住等威儀，名為軌則圓滿；沒有邪命乞求以及說法等，名為凈命圓滿。 在最殊勝的住處中，首先建立兩個章節。由於諸如來多住於此，這是第一章。無上無等的三種住處，這是第二章。『諸』以下是解釋，其中首先列出三種住處的名稱。『二當知下章釋中』，先解釋第二章。『二於此三住中下』，卻解釋第一章。三空門以及滅盡定，名為聖住。只有聖住才能被稱為聖住。所以說明如來安住於三空行以及安住于滅盡定。 四禪四空是天人種類，是天人的因。佛安住于天人的因，所以名為天住。人雖然得到禪定，但不接受禪定的果報，不能稱為人住。四無量心開闢梵天之道，得到梵天的果報，多為梵住。在聖住中，多安住于空以及滅盡定。如果安住于無愿，就會厭惡依賴他者。如果安住于無相，就會欣樂真實。現在安住于空，就能去除厭惡和欣樂。如果進入滅盡定，緣慮都會止息。下三定慧多定少，四空定多慧少，只有第四禪定定慧均等，如來多安住於此。 四梵住中，如來意念多攝取眾生的痛苦，所以安住于大悲。『晝夜六時下』，解釋安住于大悲的意義。如龍樹《大智度論》所說，前三種住處上加上一種佛住，成為四種佛住，指的是首楞嚴三昧（一種強大的禪定）、無量三昧以及佛的十力、四無畏、不共法等，都是佛住。或者分為十種。六天住有八種，指的是色界四禪和無色界四禪。梵住有四種，就是四無量心。聖位有四種，無愿等滅定，所以有十六種。

【English Translation】 English version It is the most supreme. There are four kinds of supremacy in it. First, it praises the supremacy by listing numbers; second, it lists seven names; third, it explains according to the names; and fourth, it transforms the names to make different explanations. The supremacy of what is relied upon is formerly named 'Body Supreme' (referring to the Buddha's body being supreme). In the Mahaprajnaparamita-sastra (智論), it is said that the Bodhi of the sravakas (聲聞, disciples) is also attained based on an incomplete body. The Bodhi of the pratyekabuddhas (獨覺, solitary Buddhas) is either attained based on all bodies, or even attained based on a body with thirty-one marks, but not attained based on a body with the complete thirty-two marks. Only the Bodhi of the Buddhas is attained based on a body adorned with the complete thirty-two marks, which is called the supremacy of what is relied upon. The four kinds of perfection are: the tri-samvara (三聚律儀, the aggregate of three kinds of moral discipline) is called the perfection of precepts; the absence of wrong views is called the perfection of views; the dignified deportment in walking, standing, etc., is called the perfection of conduct; and the absence of wrong livelihood such as begging and preaching is called the perfection of pure livelihood. In the most supreme abode, two chapters are first established. Because the Tathagatas (如來, Buddhas) mostly abide in this, this is the first chapter. The three abodes that are unsurpassed and unequaled are the second chapter. 'The following' is the explanation, in which the names of the three abodes are first listed. 'In the explanation of the following chapter', the second chapter is explained first. 'In these three abodes', the first chapter is explained instead. The three emptiness doors and the cessation attainment are called the holy abode. Only the holy abode can be called the holy abode. Therefore, it is explained that the Tathagatas abide in the three emptiness practices and abide in the cessation attainment. The four dhyanas (禪, meditations) and the four formless realms are the types of devas (天, gods), and are the cause of devas. The Buddha abides in the cause of devas, so it is called the deva abode. Although humans attain samadhi (禪定, meditative concentration), they do not receive the karmic reward of samadhi, so they cannot be called human abodes. The four immeasurables open up the path to the Brahma heavens, and receive the karmic reward of the Brahma heavens, which is mostly the Brahma abode. In the holy abode, one mostly abides in emptiness and cessation attainment. If one abides in the absence of wishes, one will dislike relying on others. If one abides in the absence of characteristics, one will rejoice in reality. Now, abiding in emptiness can remove dislike and joy. If one enters cessation attainment, all thoughts will cease. The lower three dhyanas have more concentration and less wisdom, and the four formless realms have more concentration and less wisdom. Only the fourth dhyana has equal concentration and wisdom, and the Tathagatas mostly abide in this. Among the four Brahma abodes, the Buddha's mind mostly embraces the suffering of sentient beings, so he abides in great compassion. 'The six times of day and night' explains the meaning of abiding in great compassion. As Nagarjuna (龍樹) said in the Mahaprajnaparamita-sastra (大智度論), adding one Buddha abode to the previous three abodes makes four Buddha abodes, referring to the Suramgama Samadhi (首楞嚴三昧, a powerful meditation), the immeasurable samadhis, and the Buddha's ten powers, four fearlessnesses, unique qualities, etc., which are all Buddha abodes. Or it can be divided into ten types. The six deva abodes have eight types, referring to the four dhyanas of the form realm and the four dhyanas of the formless realm. The Brahma abodes have four types, which are the four immeasurables. The holy positions have four types, the cessation attainment of no wish, etc., so there are sixteen types.

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。廣即無量。如彼論說。第三辨十號中基云。十號名隨念功德者。隨眾生念而得功德故名隨念功德。言世尊體唯是一有十名號。且如今三藏判十中后一總號前九別號。就別號中初三通二利。中三唯自利。后三種唯利他。若爾如初及第三但明言無虛妄覺法勝義何處明利益。為言言無虛妄理不孤言須有受人。故知來中亦有他利等準知。下準純利他中亦有自利者。準解可爾。若如舊遠法師。於九別號。前五自德之名。次四利他之號。應利他。如何言自德。又前五中各為二對。初彰道圓后觀滅極。第三明初止觀二因圓后一果德。今依義言。應者但有應利之義。非是他利。故亦自利。測云。如是十號得名有七。如來應供善逝三從因為名。正等覺從用及體為名。明行圓滿從德及勝義為名。世間解及天人師從境及用為名。無上丈夫調御士從假人及用為名。佛從當體得名。薄伽從多義立名。謂自在等六義如佛地論說。言無虛妄名如來者。舊論云。非有如說故名如來。若如智度論成實云。乘如實道來成正覺故曰如來。涅槃說云。乘六波羅蜜十一空來故曰如來。大品般若云。乘薩般若來化眾生故名如來。金剛般若云。無所從來亦無所去故名如來。問曰。若言無虛妄名如來者。佛本因緣發願。若諸眾生不入涅槃我亦不入。若諸眾生不得菩提我

【現代漢語翻譯】 現代漢語譯本：『廣』即是無量（immeasurable）。正如論中所說，第三部分辨識十號（ten epithets of a Buddha）中，基（foundation）中說道：十號之名是隨念功德（merit of recollection），因為隨眾生唸誦而得功德，所以名為隨念功德。世尊（Bhagavan）的本體唯有一個，卻有十個名號。如今三藏（Tripitaka）判斷十號中，最後一個是總號，前九個是別號。就別號中，前三個通於自利（benefit for oneself）和利他（benefit for others），中間三個唯有自利，后三種唯有利他。如果這樣，像最初和第三個，只說明言語沒有虛妄，覺悟佛法殊勝的真諦，哪裡說明了利益呢？因為言語沒有虛妄，道理不會孤立，需要有人接受。所以知道到來的（說法）中也有利他。等等，可以類推得知。下面類推純粹利他中也有自利，類推理解也可以這樣。如果像舊時遠法師（Dharmagupta），對於九個別號，前五個是自德之名，后四個是利他之號，應該是利他，如何說是自德呢？又前五個中，各分為兩對，最初彰顯道圓滿，後面觀察滅的極致。第三個說明最初的止觀（Samatha-vipassana）二因圓滿，後面一個果德（fruition of virtue）。現在依照意義來說，應者只是有應利益的意義，不是他利，所以也是自利。測（measure）中說：如此十號得名有七種方式。如來（Tathagata）、應供（Arhat）、善逝（Sugata）三種是從因為名。正等覺（Samyaksambuddha）是從用和體為名。明行圓滿（Vidyacharana-sampanna）是從德和勝義為名。世間解（Lokavid）和天人師（Shasta Deva-Manushyanam）是從境和用為名。無上丈夫調御士（Anuttara-purusha-damya-sarathi）是從假人（conventional person）和用為名。佛（Buddha）是從當體得名。薄伽梵（Bhagavan）是從多義立名，所謂自在等六義，如《佛地論》（Buddhabhumi Sutra）所說。說沒有虛妄名為如來，舊論說：不是有如所說，所以名為如來。如果像《智度論》（Mahaprajnaparamita Shastra）和《成實論》（Satyasiddhi Shastra）所說，乘如實之道來成就正覺，所以叫做如來。《涅槃經》（Nirvana Sutra）說，乘六波羅蜜（six paramitas）和十一空（eleven aspects of emptiness）而來，所以叫做如來。《大品般若》（Mahaprajnaparamita Sutra）說，乘薩般若（Sarvajna）來化度眾生，所以名為如來。《金剛般若》（Vajracchedika Prajnaparamita Sutra）說，無所從來，也無所去，所以名為如來。問：如果說沒有虛妄名為如來，佛（Buddha）最初的因緣發願，如果眾生不入涅槃（Nirvana），我也

【English Translation】 English version: 『Guang』 (廣) means immeasurable. As stated in the treatise, in the third section distinguishing the Ten Titles (of a Buddha), the 『base』 states: The names of the Ten Titles are 『merit of recollection』 because merit is obtained by sentient beings reciting them, hence the name 『merit of recollection.』 The essence of the World-Honored One (Bhagavan) is singular, yet it has ten titles. Nowadays, the Tripitaka judges that among the ten titles, the last one is a general title, and the first nine are specific titles. Among the specific titles, the first three are common to benefiting oneself (Svadartha) and benefiting others (Parartha), the middle three are solely for benefiting oneself, and the last three are solely for benefiting others. If so, like the first and third, which only state that speech is without falsehood, and the supreme true meaning of awakening to the Dharma, where is the benefit explained? Because speech is without falsehood, the principle will not be isolated; it needs someone to receive it. Therefore, it is known that there is also benefiting others in the coming (teachings). And so on, it can be inferred. Below, it can be inferred that there is also benefiting oneself in purely benefiting others; understanding by analogy can also be like this. If, like the old Dharma Master Yuan (Dharmagupta), regarding the nine specific titles, the first five are names of self-virtue, and the last four are titles of benefiting others, it should be benefiting others; how can it be said to be self-virtue? Moreover, among the first five, each is divided into two pairs: the first highlights the perfection of the path, and the latter observes the ultimate of cessation. The third explains the perfection of the two causes of Samatha-vipassana (calm abiding and insight meditation) at the beginning, and the one virtue of fruition (fruit of virtue) later. Now, according to the meaning, 『should』 only has the meaning of 『should benefit,』 not benefiting others, so it is also benefiting oneself. 『Ce』 (measure) says: The names of these Ten Titles are obtained in seven ways. Tathagata (如來), Arhat (應供), and Sugata (善逝) are named from the cause. Samyaksambuddha (正等覺) is named from function and essence. Vidyacharana-sampanna (明行圓滿) is named from virtue and supreme meaning. Lokavid (世間解) and Shasta Deva-Manushyanam (天人師) are named from realm and function. Anuttara-purusha-damya-sarathi (無上丈夫調御士) is named from conventional person and function. Buddha (佛) is named from the essence itself. Bhagavan (薄伽梵) is named from multiple meanings, such as the six meanings of freedom, as stated in the Buddhabhumi Sutra (佛地論). Saying that 『without falsehood』 is named Tathagata, the old treatise says: It is not 『having as said,』 therefore it is named Tathagata. If, as stated in the Mahaprajnaparamita Shastra (智度論) and the Satyasiddhi Shastra (成實論), one comes to achieve perfect enlightenment by riding the path of reality, therefore it is called Tathagata. The Nirvana Sutra (涅槃經) says that one comes by riding the six paramitas (六波羅蜜) and the eleven aspects of emptiness (十一空), therefore it is called Tathagata. The Mahaprajnaparamita Sutra (大品般若) says that one comes by riding Sarvajna (薩般若) to transform sentient beings, therefore it is named Tathagata. The Vajracchedika Prajnaparamita Sutra (金剛般若) says that there is nowhere to come from and nowhere to go, therefore it is named Tathagata. Question: If it is said that 『without falsehood』 is named Tathagata, the Buddha's (佛) initial cause and vow was: 『If sentient beings do not enter Nirvana (涅槃), I also

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亦不證。雖發是愿而諸眾生不自涅槃不得菩提。佛舍眾生自取涅槃及證菩提。云何得名言無虛妄。景師答曰。道理亦難。一說。根本發心雖有此愿。自後觀菩薩雖利益而不及佛。若不成佛利他不廣。故須成佛道。但諸眾生不入無餘終不入無餘涅槃。故無虛妄。復有說言。根本發心誓度眾生不得菩提我誓不證。今諸菩薩雖十地行成而不取證。如文殊等。即楞伽云。闡提有二。一斷善根。二者菩薩闡提畢竟不取無上菩提。正等覺者。測云。此以正體智為體復言世間解以後得智為體。今解。亦可正智名正覺。后智名號覺。言如其勝義者。依他真實總名勝義。以對遍計所執情有法故。說依他亦名勝義。明謂三明。行如經說。止觀二品等者如舊論云。三明如經說。行諸止觀二法品。今論翻彼。以治三際愚故名三明。問曰。凡夫學人羅漢辟支菩薩諸佛皆知過去。何故有明非明有力非力。答曰。凡夫學人但總知果。知之有盡不得名明。羅漢辟支及具。諸佛因果並知照法周盡名明。八萬劫前通所不及猶有無知。無知所屈不得名力。問曰。宿命知過去。凡夫二乘同知於八萬。何故天眼見現在。即言凡夫見四天下梵王見小千聲聞見二千辟支見三千耶。景雲。天眼耳通五識中慧作用劣。故隨人氣力見遠近。現境隔圍隨力見遠近。宿命通等是意

【現代漢語翻譯】 現代漢語譯本 也不證得。雖然發了這樣的愿，但如果眾生不自己涅槃、不得菩提，佛就捨棄眾生自己去涅槃和證得菩提，怎麼能說他的話沒有虛妄呢？景法師回答說：『這個道理也很難解釋。』一種說法是，最初發心的時候雖然有這個願望，但後來觀察到菩薩雖然利益眾生，卻不如佛。如果不成佛，利益他人就不夠廣泛，所以必須成就佛道。但是，眾生如果不進入無餘涅槃，就始終不能進入無餘涅槃，所以（佛的誓言）沒有虛妄。還有一種說法是，最初發心時發誓要度化眾生，如果眾生沒有得到菩提，我就發誓不證得菩提。現在，各位菩薩即使十地之行已經成就，也不去證得（菩提），就像文殊菩薩等。（《楞伽經》）說：『闡提有兩種，一種是斷了善根的，另一種是菩薩闡提，他們最終也不會證得無上菩提。』正等覺，測法師說：『這是以正體智為體。』又說『世間解』是以『后得智』為體。現在的理解是，也可以說『正智』名為『正覺』，『后智』名為『號覺』。說到『如其勝義』，『依他真實』總名為『勝義』，因為它是相對於『遍計所執』的情有法而言的。所以說『依他』也名為『勝義』。『明』指的是三明。『行』如經中所說，止觀二品等，如舊論所說：『三明如經所說，行諸止觀二法品。』現在的論典翻譯它，因為能治理三際的愚癡，所以名為三明。問：凡夫、學人、羅漢、辟支佛、菩薩、諸佛都知道過去的事情，為什麼有明與非明、有力與非力之分呢？答：凡夫和學人只是籠統地知道結果，而且知道的有限，不能稱為『明』。羅漢、辟支佛以及諸佛，因果都清楚，照法周全，所以稱為『明』。八萬劫前的事情，神通所不能及，仍然有無知之處，被無知所困擾，不能稱為『力』。問：宿命通知道過去的事情，凡夫和二乘（聖者）同樣知道八萬劫的事情，為什麼天眼能看到現在的事情呢？（經文）說凡夫能看到四天下，梵王能看到小千世界，聲聞能看到二千世界，辟支佛能看到三千世界。景法師說：天眼耳通等五識中的智慧作用比較弱，所以隨著人的氣力大小，看到的遠近也不同。對於現在的境界，隔著障礙物，也隨著力量的大小，看到的遠近不同。宿命通等是意（識）的（作用）。

【English Translation】 English version Also not attained. Although such a vow is made, if sentient beings do not themselves attain Nirvana or Bodhi, and the Buddha abandons sentient beings to attain Nirvana and Bodhi himself, how can it be said that his words are not false? Master Jing replied, 'This principle is also difficult to explain.' One explanation is that although this vow was made at the initial arising of the mind, later it was observed that although Bodhisattvas benefit sentient beings, they are not as effective as the Buddha. If one does not become a Buddha, the benefit to others is not extensive enough, so one must attain the Buddha path. However, if sentient beings do not enter the Nirvana without remainder, they will never enter the Nirvana without remainder, so (the Buddha's vow) is not false. Another explanation is that at the initial arising of the mind, one vowed to liberate sentient beings, and if sentient beings do not attain Bodhi, I vow not to attain it myself. Now, even if the Bodhisattvas have accomplished the ten grounds of practice, they do not attain (Bodhi), like Manjushri Bodhisattva and others. (The Laṅkāvatāra Sūtra) says, 'There are two types of icchantikas (those who lack faith), one who has severed their roots of goodness, and the other is the Bodhisattva icchantika, who ultimately will not attain unsurpassed Bodhi.' Sammasambuddha (Perfectly Enlightened One), Dharma Master Ce said, 'This takes the pratibimbha-jñāna (image-wisdom) as its essence.' And said that 'lokavid (knower of the world)' takes the pṛṣṭhalabdha-jñāna (wisdom attained afterwards) as its essence. The current understanding is that pratibimbha-jñāna can also be called samyak-saṃbodhi (perfect enlightenment), and pṛṣṭhalabdha-jñāna can be called nāma-saṃbodhi (name enlightenment). As for 'tathatā paramārtha (suchness ultimate meaning)', 'paratantra-satya (other-dependent reality)' is generally called 'paramārtha (ultimate meaning)', because it is in relation to the 'parikalpita (completely conceptualized)' emotional existence. Therefore, it is said that 'paratantra (other-dependent)' is also called 'paramārtha (ultimate meaning)'. 'Vidya (clear knowing)' refers to the three vidyas (clear knowings). 'Carya (conduct)' is as described in the sutras, the two aspects of śamatha (calm abiding) and vipaśyanā (insight), etc., as the old commentary says, 'The three vidyas are as described in the sutras, practicing the two aspects of śamatha (calm abiding) and vipaśyanā (insight).' The current treatise translates it because it can cure the ignorance of the three times, so it is called the three vidyas (clear knowings). Question: Ordinary people, learners, arhats, pratyekabuddhas, Bodhisattvas, and Buddhas all know the past, so why is there a distinction between clear knowing and non-clear knowing, powerful and non-powerful? Answer: Ordinary people and learners only know the results in general, and their knowledge is limited, so it cannot be called 'vidya (clear knowing)'. Arhats, pratyekabuddhas, and Buddhas all know the causes and effects clearly, and their knowledge of the Dharma is comprehensive, so it is called 'vidya (clear knowing)'. Events before eighty thousand kalpas (aeons) are beyond the reach of supernatural powers, and there is still ignorance, and being troubled by ignorance cannot be called 'bala (power)'. Question: Pūrvanivāsānusmṛti (knowledge of former abodes) knows the past, and ordinary people and śrāvakas (hearers) both know about eighty thousand kalpas (aeons), so why can the divyacakṣus (divine eye) see the present? (The sutra) says that ordinary people can see the four continents, Brahma kings can see the small chiliocosm, śrāvakas (hearers) can see two thousand worlds, and pratyekabuddhas (solitary Buddhas) can see three thousand worlds. Master Jing said: The wisdom function of the five consciousnesses, such as the divyacakṣus (divine eye) and divyaśrotra (divine ear), is relatively weak, so the distance seen varies with the strength of the person. For the present realm, even with obstacles, the distance seen varies with the strength. Pūrvanivāsānusmṛti (knowledge of former abodes), etc., are the functions of the mind (consciousness).

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識強得知八萬。有釋。唯菩薩種姓無生能知八萬劫。如數論等。非余凡夫故。婆沙第百辨常見見劫差別。云聲聞種姓憶二萬劫。獨覺種姓憶四萬劫。菩薩種姓憶八萬劫。解天人師中。初列曰章復以義釋。與顯了義為開道故。釋為實眼故。共一切義為所依故。釋為實智故。義依智顯為義所依也。共不了義為能了故等四句釋為實義故。一如來於眾生未了義能為決了。二共眾生所生之義為能斷故。三共第一義諦甚深處為能顯故。四共初證甚深者更令明凈故。具此四義故云為實義故。共一切法為根本故等三句釋為實法故。法者教法也。如來共一切教法為根本故。為開導教法者故。為教法作所依者故。所以如來為實法也。上明師德下釋師義。如來能正教誡授天人等。測云。言為實眼故者緣義智。為實智故者緣法智。為實義故者重舉義智。為實法故者重舉法智云云。于能引攝義利法聚等三者。舊論云。義饒益非義饒益非非義饒益也。此即善等三性。能破諸魔其多功德名薄伽梵者。依品西國此號最勝。無問外道及佛法人皆嘆本師為薄伽梵。此間無名可翻故存梵語。若依梵本。一切經首皆言薄伽梵不著佛言。末後亦無世尊之號。依成實論云。具上九德故名世尊。亦不稱理。第四辨出現中文分有三。初明一世界中或有多劫無佛或有一劫有

【現代漢語翻譯】 識強得知八萬。有解釋說，只有菩薩種姓（Bodhisattva lineage，指具有菩薩資質的種族）無生才能知曉八萬劫（kalpas，佛教時間單位，極長的時間）。如同數論等所說，並非其餘凡夫俗子所能及。婆沙論第一百辨析常見和見劫的差別，說聲聞種姓（Śrāvaka lineage，指聲聞弟子的種族）能憶起二萬劫，獨覺種姓（Pratyekabuddha lineage，指獨自覺悟者的種族）能憶起四萬劫，菩薩種姓能憶起八萬劫。 解釋『天人師』（Teacher of gods and humans，佛陀的稱號之一）中，首先列出『章』，然後用義理來解釋，是爲了給顯了義（explicit meaning）開闢道路。解釋為『實眼』（true eye），是因為它是一切義理所依賴的基礎。解釋為『實智』（true wisdom），是因為義理依賴於智慧而顯現，是義理所依賴的根本。用『共不了義為能了故』等四句來解釋『實義』（true meaning），意思是：一、如來對於眾生未了達的義理能夠使其決了；二、對於眾生所產生的義理能夠斷除疑惑；三、對於第一義諦（ultimate truth）的甚深之處能夠顯現；四、對於初證甚深義理的人，能夠使其更加明凈。具備這四種義理，所以說是『實義』。 用『共一切法為根本故』等三句來解釋『實法』（true Dharma），這裡的『法』指的是教法。如來是一切教法的根本，是開導教法的人，是教法所依賴的基礎。所以說如來是『實法』。上面闡明了師德，下面解釋師義。如來能夠正確地教誡和授予天人等。測云：『言為實眼故』，指的是緣義智（wisdom regarding meaning）；『為實智故』，指的是緣法智（wisdom regarding Dharma）；『為實義故』，是再次強調義智；『為實法故』，是再次強調法智。 對於能夠引導和攝取義利法聚等三者，舊論中說：『義饒益、非義饒益、非非義饒益』，這指的是善等三種性質。能夠摧破諸魔，具有眾多功德，被稱為『薄伽梵』（Bhagavan，世尊的稱號之一）。根據品西國的說法，這是最殊勝的稱號。無論是外道還是佛教徒，都讚歎本師為薄伽梵。因為這裡沒有可以翻譯的名稱，所以保留梵語。如果按照梵文原本，一切經的首句都說『薄伽梵』，而不使用『佛』這個詞，最後也沒有『世尊』的稱號。根據成實論的說法，具備以上九種功德，所以稱為『世尊』，但這種說法也不完全合理。 第四部分辨析出現，文中分為三個部分。首先闡明在一個世界中，或者有多個劫沒有佛陀出現，或者一個劫中有佛陀出現。

【English Translation】 Strong recognition knows eighty thousand. There is an explanation that only a Bodhisattva lineage (Bodhisattva lineage, referring to a race with Bodhisattva qualities) without birth can know eighty thousand kalpas (kalpas, a Buddhist unit of time, an extremely long time). As stated in Samkhya and others, it is not something that ordinary people can achieve. The hundredth chapter of the Vibhasa discusses the differences between common views and kalpas, stating that the Śrāvaka lineage (Śrāvaka lineage, referring to the race of Śrāvaka disciples) can remember twenty thousand kalpas, the Pratyekabuddha lineage (Pratyekabuddha lineage, referring to those who attain enlightenment independently) can remember forty thousand kalpas, and the Bodhisattva lineage can remember eighty thousand kalpas. In explaining 'Teacher of gods and humans' (Teacher of gods and humans, one of the titles of the Buddha), first, 'chapter' is listed, and then it is explained with meaning, in order to pave the way for explicit meaning. Explaining it as 'true eye' is because it is the foundation upon which all meanings rely. Explaining it as 'true wisdom' is because meaning manifests through wisdom and is the foundation upon which meaning relies. Using the four sentences 'sharing unclear meaning as being able to clarify' to explain 'true meaning' means: first, the Tathagata (Tathagata, one of the titles of the Buddha) can clarify the meanings that sentient beings have not yet understood; second, it can dispel doubts about the meanings that sentient beings have produced; third, it can reveal the profound aspects of the ultimate truth (ultimate truth); fourth, for those who have initially realized the profound meaning, it can make it even clearer. Possessing these four meanings, it is said to be 'true meaning'. Using the three sentences 'sharing all Dharmas as the root' to explain 'true Dharma' (true Dharma), where 'Dharma' refers to the teachings. The Tathagata is the root of all teachings, the one who guides the teachings, and the foundation upon which the teachings rely. Therefore, it is said that the Tathagata is 'true Dharma'. The above clarifies the virtues of the teacher, and the following explains the meaning of the teacher. The Tathagata can correctly teach and bestow upon gods and humans, etc. Ce Yun: 'Saying it is the true eye' refers to wisdom regarding meaning (wisdom regarding meaning); 'saying it is true wisdom' refers to wisdom regarding Dharma (wisdom regarding Dharma); 'saying it is true meaning' is to re-emphasize meaning-wisdom; 'saying it is true Dharma' is to re-emphasize Dharma-wisdom. Regarding the three things that can guide and gather beneficial Dharma clusters, the old theory says: 'beneficial meaning, non-beneficial meaning, non-non-beneficial meaning', which refers to the three natures of goodness, etc. Being able to destroy all demons and possessing many merits is called 'Bhagavan' (Bhagavan, one of the titles of the World Honored One). According to the Western countries, this is the most supreme title. Whether it is an outsider or a Buddhist, they all praise the original teacher as Bhagavan. Because there is no name that can be translated here, the Sanskrit is retained. If according to the original Sanskrit, the first sentence of all sutras says 'Bhagavan' instead of using the word 'Buddha', and there is no title of 'World Honored One' at the end. According to the Satyasiddhi Shastra, having the above nine virtues is why it is called 'World Honored One', but this statement is not entirely reasonable. The fourth part analyzes appearance, and the text is divided into three parts. First, it clarifies that in one world, there may be multiple kalpas without a Buddha appearing, or there may be a Buddha appearing in one kalpa.

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多佛出。二彼彼已下明十方世界有無量佛。第三決定無有一佛土中下明一世界中無二佛出意。前中或有一劫有多佛出者。即于賢劫中有千佛出。故智論云。世界初成於大海中有千葉蓮華。乃至阿迦尼師吒天見水聚中有千蓮華。即云。此劫有千佛出為賢善。問若其千佛同在成壞一劫而出現者。何故真諦云成壞空劫皆無佛出唯于住劫有佛出世。於二十劫中前十劫中有佛出世。后十劫無。前十劫中前之五劫亦無佛出。第六劫中拘留孫佛出世。第七劫那含牟尼佛出世。第八劫中迦葉佛出。第九劫中釋迦出。第十劫中彌勒佛出。從彌勒后無量劫中空無佛漏出。故知千佛不得出連一成壞劫。若賢劫有千佛。則言同在成壞一劫中。亦過去莊嚴劫中有千佛。亦應同在成壞一劫中。若言同者不然。如觀藥王藥尚菩薩經說。佛告大眾。我于往昔值妙光佛。最初發心聞說五十三佛名號心生歡喜。即為他說。千人發心。展轉復說。更有千人發菩提心。如是展轉教示覆有千人發菩提心。善男子等初千人者即於過去莊嚴劫中千佛是也。中千人者即賢劫中千佛是也。后千人者于未來星宿劫中出現於世。如彼過去莊嚴中。末後三佛即毗婆尸佛即於九十劫中初劫出世。如尸棄佛毗舍浮佛即在三十二劫中出世。已后無佛。乃至第九十一劫即是賢劫之初。始有

【現代漢語翻譯】 現代漢語譯本 多佛出。二彼彼已下明十方世界有無量佛。第三決定無有一佛土中下明一世界中無二佛出之意。前中或有一劫有多佛出者。即于賢劫（Bhadrakalpa，賢善之劫）中有千佛出。故《智論》（Mahaprajnaparamita-sastra）云：『世界初成於大海中有千葉蓮華，乃至阿迦尼師吒天（Akanistha，色界頂天）見水聚中有千蓮華，即云：此劫有千佛出為賢善。』問：若其千佛同在成壞一劫而出現者，何故真諦（Paramārtha）云成壞空劫皆無佛出，唯于住劫有佛出世。於二十劫中前十劫中有佛出世，后十劫無。前十劫中前之五劫亦無佛出。第六劫中拘留孫佛（Krakucchanda Buddha）出世。第七劫那含牟尼佛（Kanakamuni Buddha）出世。第八劫中迦葉佛（Kasyapa Buddha）出。第九劫中釋迦（Sakyamuni Buddha）出。第十劫中彌勒佛（Maitreya Buddha）出。從彌勒后無量劫中空無佛漏出。故知千佛不得出連一成壞劫。若賢劫有千佛，則言同在成壞一劫中。亦過去莊嚴劫中有千佛，亦應同在成壞一劫中。若言同者不然。如《觀藥王藥上菩薩經》（Bhaisajyaraja-Bhaisajyasamudgata Sutra）說：佛告大眾，我于往昔值妙光佛（Wonderful Light Buddha），最初發心聞說五十三佛名號心生歡喜，即為他說。千人發心，展轉復說。更有千人發菩提心。如是展轉教示覆有千人發菩提心。善男子等初千人者即於過去莊嚴劫中千佛是也。中千人者即賢劫中千佛是也。后千人者于未來星宿劫中出現於世。如彼過去莊嚴中，末後三佛即毗婆尸佛（Vipasyin Buddha）即於九十劫中初劫出世。如尸棄佛（Sikhin Buddha）、毗舍浮佛（Visvabhu Buddha）即在三十二劫中出世。已后無佛。乃至第九十一劫即是賢劫之初，始有

【English Translation】 English version Many Buddhas appear. Secondly, '彼彼已下' explains that there are countless Buddhas in the ten directions. Thirdly, '決定無有一佛土中下' clarifies that there cannot be two Buddhas appearing in one Buddha-land. In the former case, there may be multiple Buddhas appearing in one kalpa (aeon). That is, in the Bhadrakalpa (the Fortunate Aeon), there will be a thousand Buddhas appearing. Therefore, the Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom) says: 'When the world was first formed, there were thousand-petaled lotuses in the great ocean, and even the Akanistha heaven (the highest heaven in the Realm of Form) saw a thousand lotuses in the water, and said: This kalpa will have a thousand Buddhas appearing, which is virtuous.' Question: If these thousand Buddhas appear in the same kalpa of formation and destruction, why does Paramārtha (the Truth) say that no Buddhas appear in the kalpas of formation, destruction, and emptiness, but only in the kalpa of abiding do Buddhas appear in the world? In the twenty kalpas, Buddhas appear in the first ten kalpas, and not in the latter ten. In the first ten kalpas, no Buddhas appear in the first five kalpas. In the sixth kalpa, Krakucchanda Buddha appears in the world. In the seventh kalpa, Kanakamuni Buddha appears in the world. In the eighth kalpa, Kasyapa Buddha appears. In the ninth kalpa, Sakyamuni Buddha appears. In the tenth kalpa, Maitreya Buddha appears. After Maitreya, for countless kalpas, there will be no Buddhas appearing. Therefore, it is known that the thousand Buddhas cannot appear continuously in one kalpa of formation and destruction. If the Bhadrakalpa has a thousand Buddhas, then it is said that they are all in one kalpa of formation and destruction. Also, in the past Adornment Kalpa, there were a thousand Buddhas, and they should also be in the same kalpa of formation and destruction. If it is said that they are the same, it is not so. As the Bhaisajyaraja-Bhaisajyasamudgata Sutra (Sutra of the Bodhisattvas Medicine King and Superior Medicine) says: The Buddha told the assembly, 'In the past, I encountered Wonderful Light Buddha, and when I first aspired to enlightenment, I heard the names of the fifty-three Buddhas and felt joy, and then I told others about them. A thousand people aspired to enlightenment and told others in turn. Another thousand people aspired to Bodhi. In this way, they taught and showed others, and another thousand people aspired to Bodhi.' Good men, the first thousand people are the thousand Buddhas in the past Adornment Kalpa. The middle thousand people are the thousand Buddhas in the Bhadrakalpa. The last thousand people will appear in the world in the future Constellation Kalpa. As in that past Adornment Kalpa, the last three Buddhas, namely Vipasyin Buddha, appeared in the first kalpa of the ninety kalpas. Like Sikhin Buddha and Visvabhu Buddha, they appeared in the thirty-second kalpa. After that, there were no Buddhas. Even the ninety-first kalpa is the beginning of the Bhadrakalpa, and then there was

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拘留孫佛最初出世。既說莊嚴劫中千佛末後三佛經九十劫中前後出世時劫。賢初千佛亦不同在一成壞劫。答曰。汝引真諦所判未足為證。所以者何。西方現判。今時正當住劫二十小劫。小劫已前四佛出世。彌勒當此初住劫。從減至增八萬歲時方出於世。以大乘判二十住劫皆有一增一減方成一小劫故。若諸眾生機根成熟有見佛緣。一一小劫有千佛出無有過。豈說更有十九小劫。汝依真諦而輒判云后十劫中無有佛出及前五劫亦無佛者。不應道理。又引俱舍言。莊嚴劫中后之三佛在彼釋迦修相好業九十一劫中前後而出。時知不同一類劫有千佛者不然。大乘不說三僧祇后別於百劫修相好業。而言釋迦三僧祇已滿更於九十一劫值彼三佛修相好者。此是順小乘不了義說。不可引之為證。是故今判觀藥王藥尚經說。初千人者同在一莊嚴劫出世。亦是一水火劫。中千人者同在一賢劫出。后千人者同在一星宿劫出現於世。又即快順智論所說云。此劫中有千佛出。如前第二卷記已說其義。第二文中分之為三。初略立宗。于多世界復有多佛。何以故下問答廣辨。第三釋已總結。何以故者。何以得十方世界有多佛故。于中亦三。初問次解后結。解中有三。初明修因有多成佛。亦多證有多佛。第二又於十方現有已下明一界中無二佛同出。證有多佛

【現代漢語翻譯】 現代漢語譯本 拘留孫佛（Kakusandha Buddha）最初出世。既然說了莊嚴劫（bhadrakalpa）中千佛末後三佛經九十劫中前後出世時劫。賢劫（bhadrakalpa）初千佛也不同在一成壞劫。回答說：你引用的真諦（Paramārtha）所判定的不足以作為證據。為什麼呢？西方現在的判定，現在正處於住劫（sthiti-kalpa）的二十小劫（antara-kalpa）。小劫之前四佛出世。彌勒佛（Maitreya）應當在此初住劫，從減劫到增劫八萬歲時才出現於世。以大乘的觀點來看，二十住劫都有一增一減才成為一小劫。如果眾生機緣成熟，有見佛的因緣，每一個小劫都有千佛出世，沒有超過的。怎麼能說還有十九小劫呢？你依據真諦就判定說后十劫中沒有佛出世，以及前五劫也沒有佛出世，這不合道理。又引用《俱舍論》說，莊嚴劫中的后三佛在釋迦牟尼佛（Śākyamuni）修相好業的九十一劫中前後出世。由此可知不同一類劫有千佛出世是不對的。大乘不說三阿僧祇劫（asaṃkhya-kalpa）后另外用百劫修相好業，而說釋迦牟尼佛三阿僧祇劫已滿，又在九十一劫中值遇那三佛修相好，這是順應小乘的不了義之說，不可以引用作為證據。因此現在判定，《觀藥王藥上經》說，初千人同在一個莊嚴劫出世，也是一個水火劫。中千人同在一個賢劫出世。后千人同在一個星宿劫出現於世。又即是《快順智論》所說，這個劫中有千佛出世。如前面第二卷記載已經說了它的意義。第二文中分為三部分。首先簡略地立宗，在多個世界還有多佛。為什麼呢？下面用問答來廣泛辨析。第三部分解釋后總結。『為什麼呢？』是指為什麼十方世界有多佛的緣故。其中也有三部分。首先提問，其次解釋，最後總結。解釋中有三部分。首先說明修因多，成佛也多，證明有多佛。第二，又在十方現有以下說明一界中沒有二佛同時出世，證明有多佛。

【English Translation】 English version Kakusandha Buddha (拘留孫佛) first appeared in the world. It has already been said that the last three Buddhas of the Thousand Buddhas in the Bhadrakalpa (莊嚴劫) appeared at different times during the ninety kalpas mentioned in the sutra. The first thousand Buddhas of the Bhadrakalpa (賢劫) also did not appear in the same formation and destruction kalpa. The answer is: Your citation of Paramārtha's (真諦) judgment is insufficient as evidence. Why? The current Western judgment is that we are currently in the twentieth antara-kalpa (小劫) of the sthiti-kalpa (住劫). The four Buddhas before the minor kalpa appeared. Maitreya (彌勒佛) should appear in this initial sthiti-kalpa, when the age decreases and then increases to eighty thousand years. According to the Mahayana view, twenty sthiti-kalpas, each with an increase and a decrease, form one minor kalpa. If sentient beings have mature karmic connections and the opportunity to see a Buddha, a thousand Buddhas will appear in each minor kalpa, no more than that. How can it be said that there are nineteen more minor kalpas? Based on Paramārtha, you judge that no Buddhas will appear in the last ten kalpas, and no Buddhas will appear in the first five kalpas, which is unreasonable. Furthermore, the Abhidharmakośa (俱舍論) says that the last three Buddhas of the Bhadrakalpa appeared at different times during the ninety-one kalpas when Śākyamuni (釋迦牟尼佛) cultivated the marks and qualities. From this, it is known that it is incorrect to say that a thousand Buddhas appear in a kalpa of a different kind. The Mahayana does not say that after three asaṃkhya-kalpas (阿僧祇劫), one separately cultivates the marks and qualities for a hundred kalpas, but rather that Śākyamuni Buddha completed three asaṃkhya-kalpas and then encountered those three Buddhas in ninety-one kalpas to cultivate the marks and qualities. This is a provisional teaching of the Hinayana, which cannot be cited as evidence. Therefore, the current judgment is that the Sutra of the Medicine King and Medicine Superior Bodhisattvas (觀藥王藥上經) says that the first thousand people appeared in the same Bhadrakalpa, which is also a fire and water kalpa. The middle thousand people appeared in the same Bhadrakalpa. The last thousand people appeared in the same constellation kalpa. Furthermore, the Quick Understanding Wisdom Treatise (快順智論) says that a thousand Buddhas appear in this kalpa. As recorded in the second volume, its meaning has already been explained. The second text is divided into three parts. First, briefly establish the thesis that there are many Buddhas in many worlds. Why? The following uses questions and answers to extensively analyze. The third part summarizes after explaining. 'Why?' refers to why there are many Buddhas in the ten directions. There are also three parts in it. First, ask the question, then explain, and finally summarize. There are three parts in the explanation. First, explain that there are many causes for cultivation, and many Buddhas are attained, proving that there are many Buddhas. Second, it is further explained below that no two Buddhas appear simultaneously in one realm, proving that there are many Buddhas.

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。第三又不應言下破執同時修因次第成佛及不成佛。前中雲于如是分者。地持云。如是威儀此名為分。還若彼四威儀時則名分。亦可是彼六時分也。次云又於十方乃至一時成佛者。今此意明有修菩提資糧一時圓滿眾多菩薩。若不于余世界一時成佛而於一世界者不然。破小執言無十方佛故。下文意若並住睹史天次第成佛及不成佛者不然。此中有難。如一時發願一時圓滿。眾生在一世界。一佛眾生一時根熟。如何通。義曰。無此者。若爾彌勒釋迦眾生尚有前後。根熟而不相同。何說一時根熟眾生同在一界。是故當知下第三結也。由此道理下第二大段中是第三文結有多佛文也。第三明一界無二佛意中。初略種一界無有二佛。第二問答廣辨。答中有三。初舉隨昔愿無二佛同出。次明第二佛出應無所益。后明一佛出益多佛出損。自下第五約差別等德以辨菩提。先辨實德即同。次明化相有別。后明轉依女身能證菩提。問若言女身不證菩提者。何故法華說龍女成佛等。云何通。義曰。然彼龍女亦變成男然後成佛。非以女身而成佛也。上來五段總是第一齣菩提體。自下第二結說可知。第三三句讚歎中初列三種勝。一體勝。過尋思道故。二德勝。眾德所整合故。三用勝。能生三乘菩提故。復以四名結嘆也。

力種姓品

舊師

云。上來五品明所學法。下十一品明其學行。雖後行品是法。前是法體。下是方便造修之儀。故通名為方便處矣。于中有三。初之一品明其根本攝學方便。次有九品造緣正學。后之一品因學成德也。今即不然。第三學持有十六品。前之五品辨所學處。宗明所學兼有能學之人。未明應如何學。第六一品正辨應如是學行。余之十品正明能學。宗明能學行兼有所學之法。故學持初云若所學處說如是學能修學。故有三章。若準下第一品即有生起若所學處文。解五品已至此力種姓品。復有生起若如是學文。明上來六品訖。解若能修學施品中初無生起能修學文。以此理準。前之五品宗明所學處兼有能學人。下十一品明所學之行兼明所學法能學人。即學持初三句若所學處若如是學是。判品多少。初句明初學法。雖明所學法而未彰應如是學。故次第二句明應如是學。若能修學是所學處如是學中兼以明之義此亦分未如前解分為三勝。若所學處若如是學前六品初有生起。能修學施品中雖無生起。明未功德亦有結文。故知十品是證學。力種姓者。力是十力。十力種子名力種姓。前第一種姓品通明一切性種姓未明習成十力種姓。今欲偏明習種姓故言力種姓品。文中初結前生后。次開列章門。后依章廣辨。就開列中初舉頌。第二長行屬當。菩薩欲

【現代漢語翻譯】 現代漢語譯本：云。上面五品闡明所學之法，下面十一品闡明其學習和修行。雖然後面的行品是法，但前面的是法的本體。下面的是方便修造的儀軌，所以統稱為方便處。其中有三個部分。最初的一品闡明其根本的攝學方便，其次有九品創造因緣來正式學習，最後一品是因為學習而成就德行。現在的情況不是這樣。第三學持有十六品，前面的五品辨別所學之處，主要闡明所學，兼有能學之人，但沒有闡明應該如何學習。第六品正式辨別應該如何學習和修行。其餘的十品正式闡明能學。主要闡明能學習和修行，兼有所學之法。所以學持一開始就說『如果所學之處說像這樣學習，能夠修學』。所以有三個章節。如果按照下面的第一品，就有『生起如果所學之處』的文。解釋了五品之後，到了此力種姓品，又有『生起如果像這樣學習』的文。說明了上面六品結束。解釋『如果能夠修學施品』中，最初沒有『生起能夠修學』的文。按照這個道理來推斷，前面的五品主要闡明所學之處，兼有能學之人。下面的十一品闡明所學之行，兼明所學之法和能學之人。就是學持最初的三句『如果所學之處』『如果像這樣學習』。判斷品目的多少。第一句闡明初學之法。雖然闡明了所學之法，但沒有彰顯應該如何學習。所以其次第二句闡明應該如何學習。『如果能夠修學』是所學之處，像這樣學習中兼以闡明之義。這裡也分為未像前面解釋那樣分為三勝。『如果所學之處』『如果像這樣學習』，前六品最初有生起。『能夠修學施品』中雖然沒有生起，但闡明未功德也有總結性的文字。所以知道十品是證學。力種姓（十力種子）者。力是十力（佛的十種力量）。十力種子名為力種姓。前面第一種姓品通明一切性種姓，沒有闡明習成十力種姓。現在想要偏重闡明習種姓，所以說力種姓品。文中最初總結前面，生起後面。其次開列章節門類。後面依照章節廣泛辨析。就開列中，最初舉出頌文，第二段長行屬於應當。菩薩想要 English version: Cloud. The preceding five sections elucidate the Dharma to be learned, while the following eleven sections clarify its study and practice. Although the subsequent 'Practice' section is Dharma, the preceding sections constitute the essence of the Dharma. The following sections detail the methods for convenient cultivation, hence collectively termed 'Convenient Abodes'. Within this, there are three parts. The initial section elucidates the fundamental expedient means for embracing learning. The subsequent nine sections create conditions for formal study. The final section concerns the attainment of virtue through learning. The current situation differs. The third 'Learning and Holding' comprises sixteen sections. The preceding five sections discern the objects of learning, primarily elucidating what is to be learned, encompassing those capable of learning, but without clarifying how one should learn. The sixth section formally discerns how one should learn and practice. The remaining ten sections formally elucidate those capable of learning, primarily elucidating the capacity for learning and practice, encompassing the Dharma to be learned. Therefore, 'Learning and Holding' begins by stating, 'If the objects of learning are taught in this way, one can cultivate and learn'. Hence, there are three chapters. If following the first section below, there arises the text 'If the objects of learning'. After explaining the five sections, upon reaching the 'Power Lineage' section, there again arises the text 'If learning in this way'. This indicates the conclusion of the preceding six sections. Explaining 'If one can cultivate and practice giving', initially there is no arising of the text 'can cultivate and practice'. Based on this reasoning, the preceding five sections primarily elucidate the objects of learning, encompassing those capable of learning. The following eleven sections clarify the practice of what is to be learned, concurrently clarifying the Dharma to be learned and those capable of learning. This corresponds to the initial three phrases of 'Learning and Holding': 'If the objects of learning', 'If learning in this way'. Judging the number of sections, the first phrase elucidates the Dharma of initial learning. Although the Dharma to be learned is elucidated, it does not reveal how one should learn. Therefore, the second phrase elucidates how one should learn. 'If one can cultivate and practice' is the object of learning, encompassing the meaning of elucidation within 'learning in this way'. Here, it is also divided into three excellences, not as previously explained. 'If the objects of learning', 'If learning in this way', the preceding six sections initially arise. Although there is no arising in 'can cultivate and practice giving', there is also concluding text elucidating unmanifested merits. Therefore, it is known that the ten sections are the learning of realization. 'Power Lineage' (seed of the ten powers) refers to the ten powers (of a Buddha). The seed of the ten powers is called 'Power Lineage'. The preceding first 'Lineage' section generally elucidates all inherent lineages, without clarifying the cultivation of the ten powers lineage. Now, desiring to emphasize the cultivated lineage, it is called the 'Power Lineage' section. In the text, initially summarizing the preceding and generating the subsequent. Next, listing the chapter categories. Afterwards, extensively analyzing according to the chapters. Regarding the listing, initially citing the verse, the second long passage belongs to what is appropriate. A Bodhisattva desiring

【English Translation】 Cloud. The above five sections explain the Dharma to be learned, and the following eleven sections explain its learning and practice. Although the subsequent 'Practice' section is Dharma, the preceding ones are the essence of the Dharma. The following are the rituals for convenient construction and cultivation, so they are collectively called convenient places. There are three parts to it. The first section explains the fundamental convenience of learning, the second nine sections create causes for formal learning, and the last section is about achieving virtue through learning. The situation is not like this now. The third study holds sixteen sections, the first five sections distinguish the places of learning, mainly explaining what is learned, including those who can learn, but not explaining how to learn. The sixth section formally distinguishes how to learn and practice. The remaining ten sections formally explain what can be learned. The main point is to explain what can be learned and practiced, including the Dharma to be learned. Therefore, the study holds that 'If the place of learning says to learn like this, you can learn'. So there are three chapters. If according to the first section below, there will be the text 'If the place of learning arises'. After explaining the five sections, when it comes to this power lineage section, there is also the text 'If learning like this arises'. It shows that the above six sections are over. Explaining 'If you can cultivate and practice giving', there was no text 'can cultivate and practice' at the beginning. Judging from this reason, the first five sections mainly explain the place of learning, including those who can learn. The following eleven sections explain the practice of what is learned, and also explain the Dharma to be learned and those who can learn. That is, the first three sentences of learning and holding are 'If the place of learning' 'If learning like this'. Judge the number of items. The first sentence explains the Dharma of initial learning. Although the Dharma to be learned is explained, it does not show how to learn. So the second sentence explains how to learn. 'If you can cultivate and practice' is the place of learning, and learning like this also explains the meaning. Here, it is also divided into three victories, not as explained before. 'If the place of learning' 'If learning like this', the first six sections initially arise. Although there is no arising in 'can cultivate and practice giving', there are also concluding words explaining unfulfilled merits. So I know that the ten sections are Zhengxue. Power lineage (seed of ten powers). Power is the ten powers (the ten powers of the Buddha). The seed of the ten powers is called the power lineage. The first lineage section in front generally explains all sexual lineages, but does not explain the ten power lineages that have been cultivated. Now I want to focus on explaining the cultivated lineage, so I say the power lineage section. The text initially summarizes the previous and generates the later. Secondly, list the chapter categories. Later, analyze extensively according to the chapters. In the listing, first cite the verse, and the second long line belongs to it. Bodhisattva wants

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於前說五品七法所應學處精勤修學。先應發願愿。是勝解。解已求法。自既求法。應為他說。說已應自修行。自既修已復教授他令其修善。復教誡他令其斷惡。他住授誡。便能攝起善身語意。依章辨中即有十段。初明勝解中先明八種勝解。后總明修八成滿因緣。前中雲于其八種至決定喜樂者。景雲。此中勝解信欲欲是喜樂併爲愿體。於此八境名愿依處。測述兩釋。一云。勝解數。喜樂是欲數。創入佛位要須先起凈信順求三寶方乃得入故。一云。勝解是解脫數。于所緣三寶決定勝解。問若爾何故論云凈信為先決定喜樂耶。解云。是信欲二法為解脫數同時助伴。由此二法於三寶境能作決定相耳。雖有兩釋先釋為勝。下釋其舊論不數一二等數。故遠法師等錯數八種勝解。即數三寶為三。于菩薩等為第四。真義為第五。因果令為第六。于應得義為第七。于得方便為第八。于善言語等者總說前八法。今此新論云。一二等分明不知。就也中一一例有二段。一引經說成勝解。二諸于已下彌勒菩薩釋經意。一於三寶愿供。二神通愿得。三於二諦愿證。第四第五愿于因果理中通達。六愿得菩提。泰云。于應得義者。菩提有大義利名之為義。于應得大菩提故云于應得義。七修行菩提方便。八愿解了十二分教。言于善言善語善說者。景擬補云

【現代漢語翻譯】 現代漢語譯本 於之前所說的五品七法中，應當精勤修學其所應學的處所。首先應當發起愿，這個愿就是勝解（adhimoksha，深刻的理解和信念）。在勝解之後，尋求佛法。自己既然尋求佛法，就應當為他人宣說。宣說之後，應當自己修行。自己既然修行之後，又教導他人，令他們修習善法。又告誡他們，令他們斷除惡行。他人安住于所受的教誡，便能夠攝集發起善的身語意。依據《瑜伽師地論·本地分》的章節辨析，其中有十段。最初闡明勝解中，先闡明八種勝解。之後總的闡明修習八種勝解成就圓滿的因緣。前面說到『于其八種至決定喜樂者』，景法師說：『這裡面的勝解、信、欲、欲是喜樂，都作為愿的本體。對於這八種境界，名為愿的所依之處。』窺基法師和測法師有兩種解釋。一種說法是，勝解是心數，喜樂是欲心數。初入佛位，必須要先發起清凈的信心，順從地尋求三寶（Buddha, Dharma, Sangha，佛、法、僧），才能得以進入。另一種說法是，勝解是解脫心數，對於所緣的三寶，有決定的勝解。問：如果這樣，為什麼論中說『凈信為先決定喜樂』呢？解釋說：這是信和欲這兩種法作為解脫心數的同時助伴。由於這兩種法，對於三寶的境界，能夠作出決定的相貌。雖然有兩種解釋，但先前的解釋更為殊勝。後面的解釋認為舊論沒有數一二等數。所以遠法師等人錯誤地數了八種勝解，即將三寶數作三種，將菩薩等數作第四種，真義數作第五種，因果數作第六種，于應得義數作第七種，于得方便數作第八種。『于善言語等者』，是總說前面的八種法。現在這部新的論典說，一二等分明不知。就其中的每一種情況，都有兩段。一段是引用經文來說明成就勝解，另一段是『諸于已下』，是彌勒菩薩（Maitreya，未來佛）解釋經文的含義。一是於三寶愿供養。二是神通愿得。三是於二諦（two truths，勝義諦和世俗諦）愿證悟。第四第五是愿于因果的道理中通達。六是愿得菩提（bodhi，覺悟）。泰法師說：『于應得義者』，菩提有大的義利，名為義。爲了應當得到大的菩提，所以說『于應得義』。七是修行菩提的方便。八是愿瞭解十二分教（twelve categories of Buddhist scriptures）。說到『于善言善語善說者』，景法師擬補說

【English Translation】 English version Previously, one should diligently study the places where one should learn within the five grades and seven dharmas. First, one should make a vow, and this vow is adhimoksha (profound understanding and belief). After adhimoksha, seek the Dharma. Since one seeks the Dharma, one should explain it to others. After explaining it, one should cultivate oneself. Since one cultivates oneself, one should also teach others, causing them to cultivate good dharmas. Also, admonish them, causing them to cut off evil deeds. When others abide by the received admonishments, they will be able to gather and arouse good body, speech, and mind. According to the chapter analysis in the Yogacarabhumi-sastra, there are ten sections. Initially, in clarifying adhimoksha, first clarify the eight kinds of adhimoksha. After that, generally clarify the causes and conditions for cultivating the eight kinds of adhimoksha to achieve perfection. Earlier it was said, 'Regarding the eight kinds to the point of decisive joy and pleasure,' Dharma Master Jing said: 'Here, adhimoksha, faith, desire, and desire are joy and pleasure, all serving as the substance of the vow. Regarding these eight realms, they are called the places where the vow relies.' Master Kuiji and Master Ce have two explanations. One explanation is that adhimoksha is a mental count, and joy and pleasure are desire mental counts. When initially entering the position of a Buddha, one must first arouse pure faith and obediently seek the Three Jewels (Buddha, Dharma, Sangha) in order to enter. Another explanation is that adhimoksha is a liberation mental count, having decisive adhimoksha regarding the Three Jewels that are the object of focus. Question: If so, why does the treatise say 'pure faith is the first decisive joy and pleasure'? The explanation is: These two dharmas, faith and desire, serve as simultaneous companions to the liberation mental count. Because of these two dharmas, regarding the realm of the Three Jewels, they can create a decisive appearance. Although there are two explanations, the previous explanation is more superior. The later explanation considers that the old treatise did not count one, two, etc. Therefore, Dharma Master Yuan and others mistakenly counted eight kinds of adhimoksha, that is, counting the Three Jewels as three kinds, counting Bodhisattvas as the fourth kind, true meaning as the fifth kind, cause and effect as the sixth kind, the meaning to be obtained as the seventh kind, and the means to obtain as the eighth kind. 'Regarding good words, good speech, and good explanation,' this is a general explanation of the previous eight dharmas. Now this new treatise says that it is not clearly known how to divide into one, two, etc. Regarding each of these situations, there are two sections. One section is quoting sutras to explain the achievement of adhimoksha, and the other section, 'From all onwards,' is Maitreya Bodhisattva explaining the meaning of the sutras. First, the vow to make offerings to the Three Jewels. Second, the vow to obtain supernatural powers. Third, the vow to realize the two truths (ultimate truth and conventional truth). Fourth and fifth, the vow to thoroughly understand the principles of cause and effect. Sixth, the vow to attain bodhi (enlightenment). Dharma Master Tai said: 'Regarding the meaning to be obtained,' bodhi has great meaning and benefit, which is called meaning. In order to obtain great bodhi, it is said 'regarding the meaning to be obtained.' Seventh, the means to cultivate bodhi. Eighth, the vow to understand the twelve categories of Buddhist scriptures. Speaking of 'good words, good speech, and good explanation,' Dharma Master Jing proposes to supplement

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。十二部經約藏不同故有言語說別也。第二解求法中先問后答。問中有三。當何所求者問所求法。云何而求者問求方法。何義故求者問求之意。依此三問。答亦有三。答初問中有二。一開合五明明求四法。第二如是一切已下離合四法辨求五明。前中言當求菩薩藏聲聞藏者。此開內明為二法也。一切外論者。此合因明聲明醫方明為外法。以外道論中先說因明聲明等論。佛法亦間說因明。未多行用。后至如意論師方始纂習防護外道論難。方漸行之未能摧敵。后至陳那方始興盛。一切外道悉來聽習。是故從本合彼三明為外道論也。一切世間工業處論者。工巧明處所行事多獨立為一以為第四。言當知於十二分教方廣一分唯菩薩藏所餘諸分為聲聞藏者。舊地持云。餘十一部唯聲聞藏。是即大乘無十二部。今云。所餘諸分有聲聞藏。是即大乘具有十二。聲聞中但有十一除方廣分。一字參差理趣胡越。其義云何。方廣一分明大乘理故唯菩薩藏。所餘十一者是聲聞藏。有非聲聞藏也。若對法雲。契經等五。聲聞藏中素怛纜攝者。大乘亦有此五部義。以皆明方廣事故方廣之外不別立之。小乘無方廣故別立此五。此五無別二藏相應故。但素怛纜藏攝。彼論后云。緣起譬喻本事本生此四二藏中毗奈耶藏菩薩眷屬攝。方廣未曾有法此二菩薩藏中

【現代漢語翻譯】 現代漢語譯本：十二部經因為收錄的內容不同，所以在言語表達上有所區別。第二部分解釋求法，先提出問題，然後解答。問題中有三個方面：『當何所求者』，詢問應該尋求什麼樣的法；『云何而求者』，詢問尋求法的方法；『何義故求者』，詢問尋求法的意義。根據這三個問題，答案也有三個方面。回答第一個問題時，分為開和合兩種方式，明確指出應該尋求四種明。第二部分，『如是一切已下』，通過離和合四法來辨別尋求五明。前面提到『當求菩薩藏聲聞藏者』，這是將內明分為菩薩藏和聲聞藏兩種法。『一切外論者』，這是將因明、聲明、醫方明合併爲外法。因為外道論中先講因明、聲明等論，佛法也偶爾講因明，但沒有廣泛應用。後來到了如意論師才開始纂集學習，用以防護外道的論難，才逐漸推行，但未能摧毀外道。後來到了陳那才開始興盛，一切外道都來聽習。所以從根本上將那三種明合併爲外道論。『一切世間工業處論者』，工巧明所涉及的事務繁多，獨立為一，作為第四種明。 說到『當知於十二分教方廣一分唯菩薩藏所餘諸分為聲聞藏者』，舊《地持論》說，其餘十一部都屬於聲聞藏。這就是說大乘沒有十二部。現在說，其餘各部分有聲聞藏，這就是說大乘具有十二部，聲聞中只有十一，除去方廣分。一個字的差別，道理卻相差甚遠。它的含義是什麼呢？方廣一部分闡明大乘的道理，所以只屬於菩薩藏。其餘十一部分屬於聲聞藏，也有不屬於聲聞藏的。如果按照《對法論》的說法，契經等五部屬於聲聞藏中的素怛纜藏，大乘也有這五部的含義，因為都闡明方廣的道理，所以在方廣之外不另外設立。小乘沒有方廣，所以另外設立這五部。這五部沒有與二藏相應，所以只屬於素怛纜藏。該論後面說，緣起、譬喻、本事、本生這四部在二藏中屬於毗奈耶藏，菩薩眷屬攝。方廣、未曾有法這二部屬於菩薩藏中。

【English Translation】 English version: The twelve divisions of scriptures differ in their verbal expressions because of the different contents they contain. The second part explains the seeking of Dharma, first posing questions and then answering them. There are three aspects to the questions: '當何所求者' (dang he suo qiu zhe) [What should be sought?], asking what kind of Dharma should be sought; '云何而求者' (yun he er qiu zhe) [How should it be sought?], asking about the method of seeking Dharma; '何義故求者' (he yi gu qiu zhe) [For what purpose should it be sought?], asking about the meaning of seeking Dharma. According to these three questions, there are also three aspects to the answers. When answering the first question, it is divided into opening and combining methods, clearly pointing out that four types of '明' (ming) [knowledge/sciences] should be sought. In the second part, '如是一切已下' (ru shi yi qie yi xia) [From here on, everything is like this], the seeking of the five '明' (ming) [knowledge/sciences] is distinguished through separating and combining four Dharmas. The previous mention of '當求菩薩藏聲聞藏者' (dang qiu pusa zang shengwen zang zhe) [One should seek the Bodhisattva Pitaka and the Śrāvakapitaka], this is dividing '內明' (nei ming) [inner knowledge] into two types of Dharma: the Bodhisattva Pitaka and the Śrāvakapitaka. '一切外論者' (yi qie wai lun zhe) [All external treatises], this is combining '因明' (yin ming) [hetu-vidya/logic], '聲明' (sheng ming) [śabda-vidya/grammar], and '醫方明' (yi fang ming) [cikitsa-vidya/medicine] into external Dharmas. Because external treatises first discuss '因明' (yin ming) [hetu-vidya/logic], '聲明' (sheng ming) [śabda-vidya/grammar], and other treatises, Buddhist Dharma also occasionally discusses '因明' (yin ming) [hetu-vidya/logic], but it is not widely used. Later, it was not until the '如意論師' (Ruyi Lunshi) [Master Ruyi] that people began to compile and study it to protect against the difficulties of external treatises, and it was gradually promoted, but it failed to destroy external paths. Later, it was not until '陳那' (Chenna) [Dignāga] that it began to flourish, and all external paths came to listen and learn. Therefore, fundamentally, those three '明' (ming) [knowledge/sciences] are combined into external treatises. '一切世間工業處論者' (yi qie shijian gongye chu lun zhe) [All treatises on worldly industries], '工巧明' (gong qiao ming) [śilpakarma-vidya/arts and crafts] involves many affairs, and it is independent as one, as the fourth '明' (ming) [knowledge/science]. Speaking of '當知於十二分教方廣一分唯菩薩藏所餘諸分為聲聞藏者' (dang zhi yu shi er fen jiao fang guang yi fen wei pusa zang suo yu zhu fen wei shengwen zang zhe) [It should be known that in the twelve divisions of teachings, the Vaipulya portion belongs only to the Bodhisattva Pitaka, and the remaining portions belong to the Śrāvakapitaka], the old Yogācārabhūmi-śāstra says that the remaining eleven parts all belong to the Śrāvakapitaka. This means that the Mahayana does not have twelve parts. Now it says that the remaining parts have the Śrāvakapitaka, which means that the Mahayana has twelve parts, and the Śrāvakas only have eleven, excluding the Vaipulya portion. A difference of one word, but the principles are very different. What is its meaning? The Vaipulya portion elucidates the principles of the Mahayana, so it only belongs to the Bodhisattva Pitaka. The remaining eleven parts belong to the Śrāvakapitaka, and there are also those that do not belong to the Śrāvakapitaka. According to the Abhidharma, the five parts such as Sūtra belong to the Sūtra Pitaka in the Śrāvakapitaka. The Mahayana also has the meaning of these five parts, because they all elucidate the principles of Vaipulya, so they are not established separately outside of Vaipulya. The Hinayana does not have Vaipulya, so these five parts are established separately. These five parts do not correspond to the two Pitakas, so they only belong to the Sūtra Pitaka. The treatise later says that Nidāna, Avadāna, Itivṛttaka, and Jātaka belong to the Vinaya Pitaka in the two Pitakas, which are included in the Bodhisattva's retinue. Vaipulya and Adbhuta-dharma belong to the Bodhisattva Pitaka.

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素怛纜藏攝。余經論及此論藏後文有不同者。如前第四五卷記中含釋。第二明離合四法辨求五明。初中列五明。第二問答分別。于中初問答辨五明詮法多少。第二廣辨因明所詮之義。前中問五明教名詮義法名義相轉。答中因明論詮義雖無量宗明因果。因明宗說比量。故顯摧他自立道理。聲聞明。一者顯示安立界相者顯示字型。能成立相者此明字緣。二者顯示語工勝利相者辨聲聞用。所謂男女上下等聲名語工勝利。后二明相可知。自下問答廣辨因明所詮之義。于中初解正因果相。后辨已作未作得失之相。前中有三。初解因相即是十因。次解果相即是五果。后總結菩薩知因果相已令處非處智力種姓漸得增長。前中初總舉數。二列三章。三釋。四解已總結無有過增。就第三釋中先解舉數。后解三章。前中先問后答。中初列十名。次解十因。后對二因四緣相攝通塞。解十因文即總解三性十因之義。于中名想言說三法為隨說因。由想說法名故而起言說。由說義顯。是即法隨說顯名隨說因。基云。謂如先有色名。故后聞此名遂起想取像善惡。由此取像故遂起言說因為色等言。又如雜集論第四卷云。隨說因謂名想見言說。兼用先為體。此論不言彼言見者有何意也。由想取色像故遂起執著執善名見。因著故起言說。問若清凈因云何名著

【現代漢語翻譯】 現代漢語譯本 素怛纜藏（Sutrantra Pitaka，經藏）所收錄的內容，與其他經論以及此論藏後面的內容有所不同。如同之前第四卷和第五卷的記錄中所包含的解釋一樣。第二部分闡明了離合四法，辨別和探求五明（five sciences）。在第一部分中，列出了五明。第二部分是問答形式的分別解釋。其中，首先通過問答來辨別五明所詮釋的法的多少。其次，廣泛地辨析因明（Hetu-vidya，論理學）所詮釋的意義。在前一部分中，提問了五明的教名、詮釋的意義、法名以及意義的相互轉化。在回答中，因明論詮釋的意義雖然無量，但主要闡明因果關係。因明宗（Hetu-vidya school）的學說在於比量（anumana，推論），因此能夠顯示摧毀他人觀點、建立自己觀點的道理。聲明（Shabda-vidya，語言學）闡明：第一，顯示安立界限和相狀，即顯示字型；能夠成立相狀，即闡明字型的因緣。第二，顯示語言技巧的殊勝之處，即辨別聲明的運用，例如男女上下等聲音的名稱和語言技巧的殊勝之處。后兩種明（醫方明和工巧明）的相狀可以類推得知。接下來通過問答廣泛辨析因明所詮釋的意義。其中，首先解釋正因（valid reason）和果（result）的相狀，然後辨別已作和未作的得失之相。在前一部分中有三個方面：首先解釋因的相狀，即是十因（ten causes）；其次解釋果的相狀，即是五果（five results）；最後總結菩薩瞭解因果相之後，能使處非處智力（knowledge of what is and is not possible）和種姓（lineage）逐漸增長。在前一部分中，首先總括數量，其次列出三章，然後解釋，最後解釋完畢總結沒有過失和增益。在第三部分解釋中，先解釋總括的數量，后解釋三章。在前一部分中，先提問后回答。在中間部分，首先列出十個名稱，其次解釋十因，然後對比二因和四緣（four conditions）的相互包含和通達。解釋十因的文字，即是總的解釋三性（three natures）和十因的意義。其中，名、想、言說這三種法是隨說因（anuvyakhya-hetu，explanation-following cause），因為由想說法而產生言說，由言說而顯現意義，這就是法隨說顯名隨說因。窺基（Kuiji）說：『例如先有顏色的名稱，所以後來聽到這個名稱，就產生想法，取其善惡的形象，由此取像，就產生言說，因為顏色等等的言說。』又如《雜集論》（Abhidharmasamuccaya）第四卷說：『隨說因是指名、想、見、言說，兼用先前的為體。』此論沒有說，而彼論說了『見』，這是什麼意思呢？因為由想取顏色的形象，就產生執著，執著善名就成為見。因為執著，所以產生言說。問：如果清凈因，為什麼稱為執著呢？

【English Translation】 English version This is a collection from the Sutrantra Pitaka (collection of discourses). Other sutras, treatises, and later parts of this collection differ. As explained in the records of the previous fourth and fifth volumes, the second part elucidates the four principles of separation and combination, distinguishing and exploring the five sciences (five vidyas). In the first part, the five sciences are listed. The second part is a question-and-answer-based explanation. Among them, the first uses questions and answers to distinguish the amount of dharma explained by the five sciences. Secondly, it extensively analyzes the meaning explained by Hetu-vidya (logic). In the first part, it asks about the teaching names, the meaning of the explanation, the dharma names, and the mutual transformation of meanings of the five sciences. In the answer, although the meaning explained by Hetu-vidya is immeasurable, it mainly clarifies the relationship between cause and effect. The doctrine of the Hetu-vidya school lies in anumana (inference), so it can show the principles of destroying others' views and establishing one's own views. Shabda-vidya (linguistics) clarifies: First, it shows the establishment of boundaries and characteristics, that is, it shows the font; the ability to establish characteristics, that is, it clarifies the causes and conditions of the font. Second, it shows the superiority of language skills, that is, it distinguishes the use of Shabda-vidya, such as the names of male, female, upper, and lower sounds, and the superiority of language skills. The characteristics of the latter two sciences (medicine and crafts) can be inferred by analogy. Next, the meaning explained by Hetu-vidya is extensively analyzed through questions and answers. Among them, first explain the characteristics of valid reason (hetu) and result (phala), and then distinguish the aspects of gain and loss of what has been done and what has not been done. There are three aspects in the first part: First, explain the characteristics of the cause, which are the ten causes (dasa hetu); second, explain the characteristics of the result, which are the five results (panca phala); finally, summarize that after the Bodhisattva understands the characteristics of cause and effect, he can gradually increase the power of knowledge of what is and is not possible (sthana-asthana-jnana-bala) and lineage (gotra). In the first part, first summarize the quantity, then list three chapters, then explain, and finally explain and summarize that there is no fault or increase. In the third part of the explanation, first explain the summarized quantity, and then explain the three chapters. In the first part, first ask and then answer. In the middle part, first list ten names, then explain the ten causes, and then compare the mutual inclusion and understanding of the two causes and the four conditions (cattari pratyayani). The text explaining the ten causes is the general explanation of the meaning of the three natures (tri-svabhava) and the ten causes. Among them, name, thought, and speech are the explanation-following cause (anuvyakhya-hetu), because speech arises from thinking and speaking, and meaning is revealed by speech, which is the explanation-following cause of dharma revealing name. Kuiji said: 'For example, there is a name for color first, so later when you hear this name, you have an idea and take its image of good and evil. From this image, speech arises, because of the speech of color, etc.' Also, as the fourth volume of Abhidharmasamuccaya says: 'The explanation-following cause refers to name, thought, view, and speech, and uses the previous one as the body.' This treatise does not say, but that treatise says 'view', what does this mean? Because the image of color is taken by thought, attachment arises, and attachment to a good name becomes a view. Because of attachment, speech arises. Question: If it is a pure cause, why is it called attachment?

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。清凈因見即正見。稱彼法知雖非執著亦名為見。彼論說者。以共想用各別故。此論等不說者。謂于取像起執著。即一物相似想中攝見故所以不論。又如泛有所說但唯有想未必起能。彼論據合作法並起執著說。此論唯約不執著說。無違。次觀待此法為因故求取彼名觀待因。言一切種子望后自果名牽引因者。依此中文通取有分熏習牽后異熟果。復有名言熏習引后同類果名牽引因。除因緣種所餘三緣名攝受因。通收有分名言二種種子。初念自果名生起因。即同時生也。泰云。如抉擇云。依諸行凈不凈業習氣依處施設牽引因。依有潤種子因依處施設生起因。所以者何。由是色無色系法各從自種子生愛名能潤。由此所潤諸種子先所牽各別自體當所生起。如經言。業為盛生因。愛為生起因。釋云。由愛種子潤業故報方得生起。初起時須愛潤起故。愛種子望初起果名生起因。后時相續更不由愛。如羅漢無愛報亦得相續。但由業力後起報相續。故云一切種子望后自果名牽引。此之二因即攝大乘論生引二因義。西方遠師有三釋。初釋云。一切種子望初念報起名生因。望后念已去起報名引因。二釋云。初望一報生身名生因。望后死屍名引因。故攝大乘論云。死猶相續。三釋云。無明行望未來生老死名引因。愛取有望生老死為生因。故十二

因緣中無明行為能引支。愛取有為能生支。次通收一切前種所生現行望后種所生現行名引發因。通收內外三性等法各別因緣名定別因。隨何法起皆藉此觀待因等亦方得生起名同事因。一切有為礙生法者是相違因。不相違因可知。依舊地持解。初二因及后二因共。此間同解中間六因中唯約外法無記因釋。下舉六種相違。正取生起相違名相違因。怨敵相違中雲謂毒蛇鼠狼貓貍鼷鼠者。此中互相為怨敵。乃至鼷鼠轉怖畏毒蛇。如是次第互為怨也。相見之時無心情也。自下對二因四緣相攝通塞。初對二因。當知牽引種子生起種子名能生因所詮諸因名方便因者。唯識二說。一云。此說牽引生起引發定異同事不相違中諸因緣種未成熟位名牽引種。種成熟位名生起種。彼六因中諸因緣種皆攝在此二位中故。雖間現能生因。如四因中生自種者而多間斷。此略不說。或親辨果二立種名如說現行穀麥等種。所餘因謂初二五九及六因中非因緣法。皆是生熟因緣種余。故總說為方便因攝。非此二種唯屬彼二因。餘四因中有因緣種故。非唯彼八名所餘因。彼二因亦有非因緣種。故言此說牽引生起種子。即彼二因所餘諸因即彼餘八雖二因內有非能生因。而因緣種勝顯故遍說。雖余因內有非方便因。而增上多者顯故遍說。三藏云。此菩薩地中明牽引生

【現代漢語翻譯】 現代漢語譯本 『因緣』（Hetu-pratyaya）中，『無明』（Avidyā）和『行』（Saṃskāra）為能引發結果的『支』（Aṅga）。『愛』（Tṛṣṇā）、『取』（Upādāna）和『有』（Bhava）為能產生結果的『支』。接下來，總括一切由先前『種子』（Bīja）所生的『現行』（Vartamāna），相對於後來『種子』所生的『現行』，稱為『引發因』（Ārambaṇa-hetu）。總括內外『三性』（Tri-svabhāva）等法，各自不同的『因緣』，稱為『定別因』（Adhipati-hetu）。無論什麼法生起，都憑藉此『觀待因』（Upādāna-hetu）等才能生起，稱為『同事因』（Sahakāri-hetu）。一切『有為』（Saṃskṛta）、障礙生長的法，是『相違因』（Virodha-hetu）。『不相違因』（Aviruddha-hetu）可以參照《瑜伽師地論·本地分》的解釋。 最初的兩個『因』（Hetu）和最後的兩個『因』，在此處是相同的解釋。中間的六個『因』，只以外法和『無記』（Avyākṛta）的『因』來解釋。下面列舉六種『相違』。主要選取生起上的『相違』，稱為『相違因』。『怨敵相違』中說，毒蛇、鼠狼、貓、貍、鼷鼠等，彼此互為怨敵。乃至鼷鼠反過來害怕毒蛇。像這樣依次互相為怨敵。相見的時候沒有好心情。 下面針對二『因』（Hetu）和四『緣』（Pratyaya）的相攝和通塞進行說明。首先針對二『因』。應當知道，牽引『種子』，生起『種子』，名為『能生因』（Janaka-hetu），所詮釋的諸『因』，名為『方便因』（Upāya-hetu）。這是唯識宗的兩種說法。一種說法是，這裡所說的牽引『生起』、『引發』、『定異』、『同事』、『不相違』中的諸『因緣種子』，在未成熟的階段，稱為『牽引種』，在成熟的階段，稱為『生起種』。這六個『因』中的諸『因緣種子』，都包含在這兩個階段中。雖然中間有能生『因』，如四『因』中生自『種子』的情況，但多有間斷，這裡省略不說。或者親近辨別結果，而立『種子』之名，如說現行的穀麥等『種子』。其餘的『因』，指最初的兩個、第五個、第九個以及第六個『因』中，非『因緣』的法，都是生熟『因緣種子』的剩餘部分，所以總的來說，被『方便因』所攝。並非這兩種只屬於那兩個『因』，其餘四個『因』中也有『因緣種子』。所以並非只有那八個名為剩餘的『因』。那兩個『因』中也有非『因緣種子』。所以說這裡所說的牽引『生起』『種子』，就是那兩個『因』，其餘的諸『因』就是其餘的八個『因』，雖然兩個『因』內有非『能生因』，但『因緣種子』殊勝明顯，所以普遍這樣說。雖然其餘的『因』內有非『方便因』，但增上的情況較多，所以普遍這樣說。三藏說，這是《菩薩地》中說明牽引『生』。

【English Translation】 English version In 『Hetu-pratyaya』 (因緣, Condition of Cause), 『Avidyā』 (無明, Ignorance) and 『Saṃskāra』 (行, Formations) are 『Aṅga』 (支, Limbs) that can induce results. 『Tṛṣṇā』 (愛, Craving), 『Upādāna』 (取, Grasping), and 『Bhava』 (有, Becoming) are 『Aṅga』 that can produce results. Next, generalizing all 『Vartamāna』 (現行, Present Actions) arising from previous 『Bīja』 (種子, Seeds), in relation to 『Vartamāna』 arising from later 『Seeds』, is called 『Ārambaṇa-hetu』 (引發因, Initial Cause). Generalizing the various 『Hetu』 (因緣, Causes and Conditions) of internal and external 『Tri-svabhāva』 (三性, Three Natures) and other dharmas, is called 『Adhipati-hetu』 (定別因, Dominant Cause). Whatever dharma arises, it can only arise by relying on this 『Upādāna-hetu』 (觀待因, Dependent Cause) and others, and is called 『Sahakāri-hetu』 (同事因, Cooperative Cause). All 『Saṃskṛta』 (有為, Conditioned), dharmas that obstruct growth are 『Virodha-hetu』 (相違因, Contradictory Cause). 『Aviruddha-hetu』 (不相違因, Non-contradictory Cause) can be understood by referring to the explanation in the 『Yogācārabhūmi-śāstra, Local Section』. The first two 『Hetu』 (因, Causes) and the last two 『Hetu』 have the same explanation here. The six 『Hetu』 in the middle are only explained by external dharmas and 『Avyākṛta』 (無記, Undetermined) 『Hetu』. The following lists six types of 『Virodha』 (相違, Contradiction). The main selection of 『Virodha』 in arising is called 『Virodha-hetu』. In 『Enemy Contradiction』, it is said that poisonous snakes, weasels, cats, civets, and mice are enemies to each other. Even mice, in turn, fear poisonous snakes. In this way, they are enemies to each other in sequence. There is no good mood when they meet. The following explains the inclusion and obstruction of the two 『Hetu』 (因, Causes) and the four 『Pratyaya』 (緣, Conditions). First, regarding the two 『Hetu』. It should be known that attracting 『Seeds』 and arising 『Seeds』 are called 『Janaka-hetu』 (能生因, Generative Cause), and the explained 『Hetu』 are called 『Upāya-hetu』 (方便因, Expedient Cause). These are two theories of the Consciousness-only School. One theory is that the 『Causal Seeds』 mentioned here in attracting 『arising』, 『inducing』, 『determining difference』, 『cooperating』, and 『non-contradicting』, are called 『attracting seeds』 in the immature stage, and 『arising seeds』 in the mature stage. The 『Causal Seeds』 in these six 『Hetu』 are all included in these two stages. Although there is a generative 『Hetu』 in the middle, such as the case of generating one's own 『Seeds』 among the four 『Hetu』, there are many interruptions, which are omitted here. Or, closely distinguish the results and establish the name of 『Seeds』, such as the 『Seeds』 of present grains and wheat. The remaining 『Hetu』 refers to the non-『Causal』 dharmas in the first two, fifth, ninth, and sixth 『Hetu』, which are the remainder of the ripening 『Causal Seeds』, so generally speaking, they are included in the 『Expedient Cause』. It is not that these two only belong to those two 『Hetu』, and there are also 『Causal Seeds』 in the remaining four 『Hetu』. Therefore, it is not only those eight that are called the remaining 『Hetu』. There are also non-『Causal Seeds』 in those two 『Hetu』. Therefore, it is said that the attracting 『arising』 『Seeds』 mentioned here are those two 『Hetu』, and the remaining 『Hetu』 are the remaining eight 『Hetu』. Although there are non-『Generative Causes』 within the two 『Hetu』, the 『Causal Seeds』 are superior and obvious, so it is generally said. Although there are non-『Expedient Causes』 within the remaining 『Hetu』, the cases of increase are more, so it is generally said. The Tripiṭaka says that this is the explanation of attracting 『birth』 in the 『Bodhisattva-bhumi』.

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起二因。皆通有分及名言熏習。故此二因皆能生因攝。尋伺地中唯說有分熏習為牽引因。是故不入能生牽引因攝。基云。牽引生起二因何別。義曰。二別。一寬狹別。牽引因通增上緣因緣故是能生因方便因二因所攝。生起因狹唯因緣攝。二為潤未潤別。故依處中雲。牽引因是習氣因依處。行識支種未被潤也。生起因是有潤種子因依處。即已被潤也。故有差別。次將四緣共二因相攝。此說因緣能生因攝。增上緣性即方便因中間二緣攝受因攝。唯識論釋。雖方便因具后三緣。而增上緣多故此偏說。余因亦有中間二緣。然攝受中顯故偏說。上來總是解初舉數有十種因竟。自下解三性十因並作三問。后次第答。于中先解世間因。言廣如攝谷論說者。景雲。猶如此間商人要述相似。基云。謂彼土俗書明谷等事名攝谷論次解雜染十因。言觀待境界所有愛味乃至為觀待因者。愛是生死之本。由彼愛是諸煩惱之廣生余惑發業得報。故有支相續。即說彼愛為說待因。于現法中無明等法乃至為牽引因者。泰云。現在無明行熏成種子。以此種子望于未來餘生生老死等。遠牽引故為牽引因。若現在愛取有望生老死為生起因。引發因中測云。前牽引因現在無明等種子望引生老死。今此引發因亦以名色六入等種子望引生老死。並是種子。有何差別。

【現代漢語翻譯】 現代漢語譯本 有兩種因：都包括有分（bhavaṅga，潛意識流）和名言熏習（nāma-gocara-vāsanā，語言概念的熏習）。因此，這兩種因都屬於能生因（janaka-hetu，產生結果的因）。在尋伺地（vitarka-vicāra-bhūmi，有尋有伺的禪定境界）中，只說有分熏習是牽引因（ākarṣaṇa-hetu，引導的因）。所以，它不屬於能生牽引因。窺基（Kuiji）說：『牽引因和生起因（utpādaka-hetu，生起的因）有什麼區別？』義凈（Yijing）回答說：『有兩種區別。一是寬窄的區別。牽引因包括增上緣（adhipati-pratyaya，增強的條件）和因緣（hetu-pratyaya，直接原因），因此被能生因和方便因（upāya-hetu，方便的因）兩種因所包含。生起因範圍較窄，只包含因緣。二是潤與未潤的區別。所以，依據《處中論》（Madhyāntavibhāga-bhāṣya），牽引因是習氣因（vāsanā-hetu，習氣的因）的所依處，是行識支（saṃskāra-vijñāna-aṅga，行和識支）的種子，尚未被滋潤。生起因是被滋潤的種子的所依處，即已經被滋潤。』所以有差別。 接下來將四緣（catvāraḥ pratyayāḥ，四種緣）與兩種因相攝。這裡說因緣屬於能生因。增上緣的性質屬於方便因，中間兩種緣屬於攝受因（parigraha-hetu，攝取的因）。《唯識論》（Vijñaptimātratāsiddhi-śāstra）解釋說：『雖然方便因具備后三種緣，但增上緣更多，所以這裡偏重說明。其餘的因也有中間兩種緣，但攝受因中更明顯，所以偏重說明。』以上總是在解釋最初提出的十種因。 下面解釋三性（trisvabhāva，三種自性）的十種因，並提出三個問題，然後依次回答。其中先解釋世間因（laukika-hetu，世間的因）。『廣如《攝谷論》（Saṃgraha-bhājana-śāstra）所說』。景（Jing）說：『就像此地的商人要描述相似之處。』窺基說：『指當地的風俗書籍，說明穀物等事情，名稱為《攝谷論》。』接下來解釋雜染十因（saṃkleśa-daśa-hetu，雜染的十種因）。『觀待境界所有愛味乃至為觀待因（apekṣā-hetu，期待的因）』，愛是生死的根本。由於愛是各種煩惱廣泛產生的原因，其餘的迷惑引發業，從而得到報應，所以有支（aṅga，肢體）相續。就說這種愛是期待因。『于現法中無明等法乃至為牽引因』，泰（Tai）說：『現在的無明（avidyā，無明）和行（saṃskāra，行）熏成種子。用這種種子來期望未來其餘的生老死等，因為遙遠的牽引，所以是牽引因。』如果現在的愛和取（upādāna，取）期望生老死，就是生起因。引發因（prabhava-hetu，引發的因）中，測（Ce）說：『前面的牽引因是現在的無明等種子，期望引發未來的生老死。現在這個引發因也是用名色（nāmarūpa，名色）、六入（ṣaḍāyatana，六入）等種子來期望引發未來的生老死。都是種子，有什麼區別？』

【English Translation】 English version There are two causes: both include bhavaṅga (subconscious stream) and nāma-gocara-vāsanā (habitual impressions of linguistic expressions). Therefore, both of these causes are included in janaka-hetu (productive cause). In the vitarka-vicāra-bhūmi (stage of meditative absorption with initial and sustained thought), it is only said that bhavaṅga-vāsanā is the ākarṣaṇa-hetu (attracting cause). Therefore, it is not included in the janaka-ākarṣaṇa-hetu. Kuiji said: 'What is the difference between ākarṣaṇa-hetu and utpādaka-hetu (generating cause)?' Yijing replied: 'There are two differences. First, a difference in scope. The ākarṣaṇa-hetu includes adhipati-pratyaya (dominant condition) and hetu-pratyaya (direct cause), and is therefore included in both janaka-hetu and upāya-hetu (expedient cause). The utpādaka-hetu is narrower in scope, only including hetu-pratyaya. Second, a difference between moistened and unmoistened. Therefore, according to the Madhyāntavibhāga-bhāṣya, the ākarṣaṇa-hetu is the basis of vāsanā-hetu (habitual cause), and is the seed of saṃskāra-vijñāna-aṅga (the aggregates of formations and consciousness), which has not yet been moistened. The utpādaka-hetu is the basis of the moistened seed, which has already been moistened.' Therefore, there is a difference. Next, the four pratyayas (conditions) are incorporated into the two hetus. Here it is said that hetu-pratyaya belongs to janaka-hetu. The nature of adhipati-pratyaya belongs to upāya-hetu, and the two intermediate pratyayas belong to parigraha-hetu (sustaining cause). The Vijñaptimātratāsiddhi-śāstra explains: 'Although upāya-hetu possesses the latter three pratyayas, adhipati-pratyaya is more prominent, so it is emphasized here. The other hetus also have the two intermediate pratyayas, but they are more evident in parigraha-hetu, so it is emphasized.' The above is all an explanation of the ten hetus initially presented. Below, the ten hetus of the trisvabhāva (three natures) are explained, and three questions are raised, which are then answered in order. Among them, the laukika-hetu (mundane cause) is explained first. 'As explained extensively in the Saṃgraha-bhājana-śāstra.' Jing said: 'It is like merchants in this place describing similarities.' Kuiji said: 'It refers to local customs books that explain matters such as grains, and is named Saṃgraha-bhājana-śāstra.' Next, the saṃkleśa-daśa-hetu (ten causes of defilement) are explained. ''Apekṣā-hetu (anticipating cause) is the love and taste that exists in relation to the object,' love is the root of birth and death. Because love is the cause of the widespread arising of various afflictions, and the remaining delusions give rise to karma, which then receives retribution, there is a continuation of aṅga (limbs). This love is said to be the apekṣā-hetu. 'In the present dharma, avidyā (ignorance) and other dharmas are the ākarṣaṇa-hetu,' Tai said: 'The present avidyā (ignorance) and saṃskāra (formations) create seeds. Using these seeds to anticipate future births, old age, death, etc., because of the distant attraction, it is the ākarṣaṇa-hetu.' If present love and upādāna (grasping) anticipate birth, old age, and death, it is the utpādaka-hetu. In prabhava-hetu (productive cause), Ce said: 'The previous ākarṣaṇa-hetu is the present seed of avidyā, etc., anticipating the production of future birth, old age, and death. Now, this prabhava-hetu also uses the seeds of nāmarūpa (name and form), ṣaḍāyatana (six sense bases), etc., to anticipate the production of future birth, old age, and death. They are all seeds, what is the difference?'

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解云就實為論皆是種子。於一種子為其二義。親能牽起名牽引因。疏而引發名引發因。言余無明支及自種子乃至有支能生那落迦等者。景雲。余無明支者略不舉行。自種子者即識等五支種子。乃至有支者越其愛取但言有支。從強但說于業。若持彼潤已后強弱通收識等五支。名言種子亦是有支。泰云。從無明支乃至有支現起及種子為因各生五趣差別為定別因。測云。謂生那落迦無明支乃至有支對餘四道名之為余。下明清凈十因。觀待諸行多過患故樂求清凈等者。景雲。觀待諸行多過患者正出觀待因體。樂求已下出觀待因所生之果。樂來清凈者發願也。攝受清凈者起行也。成滿清凈者得果也。基云。如次。謂初發心地前住已得無漏。初地已上及已滿佛果無漏圓故。安住種姓乃至為牽引因者。景雲。若望道諦即名宰引因。若望滅諦應名證得因。文中自說證有餘望滅諦也。彼望清凈為牽引因引道諦也。基云。即種姓望證二涅槃界智為牽引因。望涅槃諸根成就者。八種勝報如前已辨。種姓所攝至為生起因者。景雲。此同時相生前牽引因遠牽未來異時因果。測述西國三釋。一依護法雲。以本有法爾無漏種子能生一切無漏現行。是故初地已上無漏現行皆有因緣。或有地前新熏種子。是有漏故但是增上緣。初地已上新熏無漏種子望彼現

【現代漢語翻譯】 現代漢語譯本 解說：『解云就實為論皆是種子』，意思是說，所有關於事物本質的討論，都可以歸結為種子（bīja，能生長的潛能）。 『於一種子為其二義』，對於一個種子來說，它有兩種含義： 『親能牽起名牽引因』，直接產生結果的，稱為牽引因（ākarṣa-hetu，直接導致結果的原因）。 『疏而引發名引發因』，間接引發結果的，稱為引發因（utpādaka-hetu，間接導致結果的原因）。 『言余無明支及自種子乃至有支能生那落迦等者』，意思是說，剩餘的無明支（avidyā-aṅga，十二因緣中的無明），以及自身的種子，乃至有支（bhava-aṅga，十二因緣中的有），能夠產生那落迦（naraka，地獄）等惡果。 景雲的解釋是：『余無明支者略不舉行』，剩餘的無明支在這裡略去不談。 『自種子者即識等五支種子』，自身的種子，指的是識（vijñāna，意識）、名色（nāmarūpa，精神和物質）、六入（ṣaḍāyatana，六根）、觸（sparśa，感覺）、受（vedanā，感受）這五支的種子。 『乃至有支者越其愛取但言有支』，乃至有支，這裡跳過了愛（tṛṣṇā，渴愛）和取（upādāna，執取），只說了有支。 『從強但說于業』，因為業（karma，行為）的力量強大，所以只說業。 『若持彼潤已后強弱通收識等五支』，如果保持並滋潤它，那麼無論強弱，都包括了識等五支。 『名言種子亦是有支』，名言（nāman，名稱）的種子也是有支。 泰云的解釋是：『從無明支乃至有支現起及種子為因各生五趣差別為定別因』，從無明支到有支的顯現和種子作為原因，各自產生五趣（pañca-gati，五道輪迴）的差別，這是確定的個別原因。 測云的解釋是：『謂生那落迦無明支乃至有支對餘四道名之為余』，意思是說，產生那落迦的無明支乃至有支，相對於其餘四道（天、人、阿修羅、餓鬼），被稱為『余』。 下面說明清凈的十個原因：『觀待諸行多過患故樂求清凈等者』，因為觀察到諸行（saṃskāra，行為）有很多過患，所以樂於尋求清凈等等。 景雲的解釋是：『觀待諸行多過患者正出觀待因體』，觀察到諸行有很多過患，這正是觀待因（apekṣā-hetu，依賴因）的本體。 『樂求已下出觀待因所生之果』，樂於尋求清凈以下，說明了觀待因所產生的結果。 『樂來清凈者發願也』，樂於來到清凈的境界，是發願。 『攝受清凈者起行也』，攝受清凈的境界，是開始行動。 『成滿清凈者得果也』，成就圓滿的清凈境界，是得到結果。 基云的解釋是：『如次。謂初發心地前住已得無漏。初地已上及已滿佛果無漏圓故』，依次是，在初發心地的之前，安住于已經獲得的無漏（anāsrava，沒有煩惱）境界。初地（prathamā bhūmi，歡喜地）以上，以及已經圓滿佛果，都是因為無漏圓滿的緣故。 『安住種姓乃至為牽引因者』，安住于種姓（gotra，潛在的能力）乃至作為牽引因。 景雲的解釋是：『若望道諦即名宰引因』，如果期望道諦（mārga-satya，通往解脫的道路），就稱為宰引因（adhipati-hetu，主導原因）。 『若望滅諦應名證得因』，如果期望滅諦（nirodha-satya，煩惱止息的真理），就應該稱為證得因（prāpti-hetu，獲得的原因）。 『文中自說證有餘望滅諦也』，文中自己說，證得還有剩餘的，是期望滅諦。 『彼望清凈為牽引因引道諦也』，他們期望清凈，作為牽引因，引導道諦。 基云的解釋是：『即種姓望證二涅槃界智為牽引因』，就是說，種姓期望證得二種涅槃界（nirvāṇa-dhātu，涅槃的境界）的智慧，作為牽引因。 『望涅槃諸根成就者。八種勝報如前已辨』，期望涅槃的諸根成就，八種殊勝的果報如前面已經辨明。 『種姓所攝至為生起因者』，種姓所包含的，作為生起因（utpatti-hetu，產生的原因）。 景雲的解釋是：『此同時相生前牽引因遠牽未來異時因果』，與此同時相互產生，之前的牽引因，遙遠地牽引未來不同時期的因果。 測述引用了西國的三種解釋。第一種是依據護法的觀點：『以本有法爾無漏種子能生一切無漏現行。是故初地已上無漏現行皆有因緣。或有地前新熏種子。是有漏故但是增上緣。初地已上新熏無漏種子望彼現行』，因為本來就具有的、自然而然的無漏種子，能夠產生一切無漏的現行。因此，初地以上的無漏現行，都有因緣。或者有初地之前新熏的種子，因為是有漏的，所以只是增上緣（adhipati-pratyaya，增強的條件）。初地以上新熏的無漏種子，期望那些現行。

【English Translation】 English version Explanation: 'Jie Yun's explanation that all discussions on reality are seeds' means that all discussions about the nature of things can be reduced to seeds (bīja, the potential for growth). 'For one seed, there are two meanings', for a seed, it has two meanings: 'Directly causing is called the attracting cause', directly producing the result is called the ākarṣa-hetu (the cause that directly leads to the result). 'Indirectly inducing is called the generating cause', indirectly inducing the result is called the utpādaka-hetu (the cause that indirectly leads to the result). 'The statement that the remaining ignorance branch and its own seeds, up to the existence branch, can produce Naraka, etc.' means that the remaining ignorance branch (avidyā-aṅga, ignorance in the twelve links of dependent origination), and its own seeds, up to the existence branch (bhava-aṅga, existence in the twelve links of dependent origination), can produce evil results such as Naraka (naraka, hell). Jing Yun's explanation is: 'The remaining ignorance branch is briefly omitted', the remaining ignorance branch is omitted here. 'Its own seeds are the seeds of the five branches such as consciousness', its own seeds refer to the seeds of the five branches: consciousness (vijñāna, consciousness), name and form (nāmarūpa, mind and matter), six entrances (ṣaḍāyatana, six sense organs), contact (sparśa, sensation), and feeling (vedanā, feeling). 'Up to the existence branch, skipping desire and grasping, only the existence branch is mentioned', up to the existence branch, skipping craving (tṛṣṇā, thirst) and grasping (upādāna, clinging), only the existence branch is mentioned. 'From strength, only karma is mentioned', because the power of karma (karma, action) is strong, only karma is mentioned. 'If it is maintained and nourished, then whether strong or weak, it includes the five branches such as consciousness', if it is maintained and nourished, then whether strong or weak, it includes the five branches such as consciousness. 'The seeds of names and words are also the existence branch', the seeds of names and words (nāman, name) are also the existence branch. Tai Yun's explanation is: 'The manifestation of the ignorance branch to the existence branch and the seeds as causes each produce the differences of the five destinies as the definite individual cause', the manifestation of the ignorance branch to the existence branch and the seeds as causes each produce the differences of the five destinies (pañca-gati, five realms of reincarnation), which is the definite individual cause. Ce Yun's explanation is: 'The ignorance branch to the existence branch that produces Naraka is called 'remaining' in relation to the other four destinies', meaning that the ignorance branch to the existence branch that produces Naraka is called 'remaining' in relation to the other four destinies (gods, humans, asuras, and hungry ghosts). The following explains the ten causes of purity: 'Because of observing the many faults of actions, one is happy to seek purity, etc.', because of observing the many faults of actions (saṃskāra, actions), one is happy to seek purity, etc. Jing Yun's explanation is: 'Observing the many faults of actions is precisely the body of the dependent cause', observing the many faults of actions is precisely the body of the apekṣā-hetu (dependent cause). 'Being happy to seek below explains the result produced by the dependent cause', being happy to seek purity below explains the result produced by the dependent cause. 'Being happy to come to purity is making a vow', being happy to come to the realm of purity is making a vow. 'Embracing purity is starting to act', embracing the realm of purity is starting to act. 'Achieving complete purity is obtaining the result', achieving complete purity is obtaining the result. Ji Yun's explanation is: 'In order. It means dwelling in the already obtained non-outflow before the initial mind ground. Above the first ground and the already fulfilled Buddha fruit are all because of the perfection of non-outflow', in order, it means dwelling in the already obtained anāsrava (without afflictions) realm before the initial mind ground. Above the first ground (prathamā bhūmi, the Joyful Ground) and the already fulfilled Buddha fruit are all because of the perfection of non-outflow. 'Dwelling in the lineage and even as the attracting cause', dwelling in the gotra (lineage, potential) and even as the attracting cause. Jing Yun's explanation is: 'If one expects the Truth of the Path, it is called the dominating cause', if one expects the mārga-satya (Truth of the Path, the path to liberation), it is called the adhipati-hetu (dominating cause). 'If one expects the Truth of Cessation, it should be called the cause of attainment', if one expects the nirodha-satya (Truth of Cessation, the truth of the cessation of afflictions), it should be called the prāpti-hetu (cause of attainment). 'The text itself says that the attainment is still remaining, which is expecting the Truth of Cessation', the text itself says that the attainment is still remaining, which is expecting the Truth of Cessation. 'They expect purity as the attracting cause to guide the Truth of the Path', they expect purity as the attracting cause to guide the Truth of the Path. Ji Yun's explanation is: 'That is, the lineage expects to attain the wisdom of the two Nirvana realms as the attracting cause', that is, the lineage expects to attain the wisdom of the two Nirvana-dhātu (realms of Nirvana) as the attracting cause. 'Those who expect the accomplishment of the roots of Nirvana. The eight kinds of excellent rewards have been explained before', those who expect the accomplishment of the roots of Nirvana, the eight kinds of excellent rewards have been explained before. 'What is included in the lineage is the cause of arising', what is included in the lineage is the utpatti-hetu (cause of arising). Jing Yun's explanation is: 'At the same time, they arise together, and the previous attracting cause remotely attracts the cause and effect of different times in the future', at the same time, they arise together, and the previous attracting cause remotely attracts the cause and effect of different times in the future. Ce Shu quoted three explanations from the Western countries. The first is based on the viewpoint of Dharmapala: 'Because the inherent and natural non-outflow seeds can produce all non-outflow manifestations. Therefore, the non-outflow manifestations above the first ground all have causes and conditions. Or there are newly perfumed seeds before the ground. Because they are outflow, they are only enhancing conditions. The newly perfumed non-outflow seeds above the first ground expect those manifestations'.

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行無漏亦得作因緣。以是無漏故。二護月云。唯有法爾種子。即用此種子為因緣生現行無漏。三勝軍云。唯有新熏。今此論又就可生義說為種子。基云。定別因中唯以三乘作法者。此約粗為論。據細三乘中復分何果何因等無量無數。同事因中雲若清凈品者。簡雜染同事。然前雜染中不言。若雜染品法同事因言。此乃影略。又此言若清凈即知前雜染同事因故須簡也。第四結云。如是現有雜染十因清凈十因乃至除此無有過增者。泰云。前明三種十因中谷麥等十因亦是雜染品攝故。此中總明為二也。上來已解正因相竟。自下第二明正果相。即是五果。論體即以異熟生及名言異熟種子並是異熟果體。言異熟者。謂阿賴耶。一起酬因始終恒起遍通三界得名異熟。異熟生者。除賴耶外果報五蘊從異熟種起名異熟生。名言種子雖不酬因然是異熟之類亦名異熟果。又由無明及行所引發故亦名異熟果。次即通取內外三性漏無漏。結一切有為從前同類因生。皆名等流果。次擇滅涅槃由聖道所克名離系果。通收一切有為及非擇滅並由士夫作用所獲皆名士用果。一切有為由不障礙因自體得生是增上果。又由聖道無為得顯亦是增上果。論文簡略而不具足。辨法不盡。次釋其名。因是善惡果是無記。異因而熟故名異熟。從義得名一切有為前後相似名

【現代漢語翻譯】 現代漢語譯本 行無漏（沒有煩惱和業障的行為）也可以作為因緣（事物產生和存在的條件）。因為它是無漏的。二護月（一位論師的名字）說，只有法爾種子（事物本性所具有的種子），就用這個種子作為因緣來產生現行的無漏法。三勝軍（另一位論師的名字）說，只有新熏（新熏習的種子）。現在這個論又就可生義（可以產生的意思）說為種子。窺基（玄奘的弟子）說，在決定的別因中，只有以三乘（聲聞乘、緣覺乘、菩薩乘）的修法作為因。這是就粗略的層面來說的。如果從細微的層面來說，三乘中又可以分為什麼果什麼因等等，有無量無數種。在同事因中說，『如果是清凈品』，這是爲了簡別雜染的同事。然而前面在雜染中沒有說『如果是雜染品』，在法同事因中說，這只是一個省略。而且這裡說『如果是清凈』，就知道前面雜染的同事因也需要簡別。第四總結說，像這樣現有的雜染十因和清凈十因，乃至除此之外，沒有更多或更少的了。泰法師（一位法師的尊稱）說，前面所說的三種十因中，穀麥等十因也是雜染品所攝，所以這裡總的說明為兩種。 上面已經解釋了正因的相狀。下面第二部分說明正果的相狀，也就是五果。論的本體就是以異熟生（由異熟果所生的果報）以及名言異熟種子（語言文字的異熟種子）作為異熟果的本體。所說的異熟，指的是阿賴耶識（第八識，含藏一切種子）。它一起酬償因果，始終恒常生起，遍通三界，所以得名異熟。異熟生，指的是除了阿賴耶識之外，果報五蘊（色、受、想、行、識）從異熟種子生起，名為異熟生。名言種子雖然不酬償因果，但是屬於異熟的種類，也名為異熟果。又因為由無明（對事物真相的迷惑）和行（造作）所引發，所以也名為異熟果。其次是普遍攝取內外三性（善、惡、無記），有漏和無漏法。總結說一切有為法（由因緣和合而成的法）從前面的同類因所生，都名為等流果（與因同類的果）。其次是擇滅涅槃（通過智慧選擇而證得的寂滅），由聖道（通往解脫的道路）所證得，名為離系果（脫離繫縛的果）。普遍包括一切有為法以及非擇滅（非通過智慧選擇而證得的寂滅），並且由士夫（人的努力）作用所獲得，都名為士用果（由人的努力所產生的果）。一切有為法由於不障礙因的自體而得以產生，是增上果（對結果起增上作用的果）。又由於聖道的無為法得以顯現，也是增上果。論文簡略而不完備，辨法不盡。其次解釋這些名稱。因是善或惡，果是無記（非善非惡）。因為由不同的因而成熟，所以名為異熟。從意義上得名，一切有為法前後相似，名為等流。

【English Translation】 English version 'Acting without outflows (absence of afflictions and karmic hindrances) can also serve as a condition (the circumstances for the arising and existence of things). Because it is without outflows.' Second, Hùyuè (name of a commentator) says, 'Only the naturally existing seeds (seeds inherent in the nature of things) are used as conditions to generate manifest outflow-free dharmas.' Third, Shèngjūn (another commentator) says, 'Only newly perfumed seeds exist.' Now, this treatise also speaks of seeds in terms of their potential for arising. Kuījī (Xuanzang's disciple) says, 'In the determined specific cause, only the practices of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are taken as causes.' This is speaking in general terms. In detail, the Three Vehicles can be further divided into countless categories of what results from what causes. In the concurrent cause, it is said, 'If it is a pure category,' this is to distinguish it from defiled concurrency. However, it was not mentioned earlier in the context of defilement, 'If it is a defiled category,' in the context of the dharma concurrent cause. This is merely an abbreviation. Moreover, the statement 'If it is pure' implies that the preceding defiled concurrent cause also needs to be distinguished. Fourth, the conclusion states, 'Thus, the existing ten causes of defilement and the ten causes of purity, and nothing more or less than these.' Master Tài (a respectful title for a monk) says, 'Among the three types of ten causes mentioned earlier, the ten causes such as grains and wheat are also included in the category of defilement. Therefore, this section provides a general explanation of two types.' The above has explained the characteristics of the direct cause. The second part below explains the characteristics of the direct result, which are the five results. The essence of the treatise takes the Vipāka-born (results born from Vipāka) and the seed of verbal expression Vipāka (seeds of Vipāka related to language) as the essence of the Vipāka result. Vipāka refers to the Ālaya consciousness (the eighth consciousness, containing all seeds). It simultaneously repays causes and effects, constantly arises from beginning to end, and pervades the three realms, hence it is named Vipāka. Vipāka-born refers to the aggregates of fruition (form, feeling, perception, volition, consciousness) arising from Vipāka seeds, excluding the Ālaya consciousness, and is called Vipāka-born. Although the seeds of verbal expression do not repay causes and effects, they belong to the category of Vipāka and are also called Vipāka results. Moreover, because they are caused by ignorance (delusion about the true nature of things) and action (karma), they are also called Vipāka results. Next, it universally includes the three natures (good, evil, neutral), with outflows and without outflows. It concludes that all conditioned dharmas (dharmas arising from conditions) arising from the preceding homogenous cause are called the flowing-on result (result similar to the cause). Next, the cessation through discrimination Nirvāṇa (extinction attained through wisdom) is attained by the Noble Path (path to liberation) and is called the result of separation (result of detachment). Universally including all conditioned dharmas and non-cessation through discrimination (non-extinction attained through wisdom), and obtained through the effort of individuals, are all called the result of effort (result produced by human effort). All conditioned dharmas are able to arise because they do not obstruct the self-nature of the cause, and are the dominant result (result that has a dominant effect on the outcome). Moreover, the unconditioned dharma of the Noble Path is able to manifest, which is also the dominant result. The treatise is brief and incomplete, and the explanation of dharmas is not exhaustive. Next, explain these names. The cause is good or evil, and the result is neutral (neither good nor evil). Because it matures from different causes, it is called Vipāka. Named from its meaning, all conditioned dharmas are similar before and after, and are called the flowing-on result.

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等流因。等流為果名等流果。即當體為名。亦可共等流為果名等流果。即從因為名。擇滅無為體絕羈絆故名離系。離系即果。當體為名。五蘊和合假立士夫。士夫作用所得之果名士用果。此即從義作用為名。士夫是義用是作用。或萬法不障一一法有增上。增上即果。當體為名。亦可用因有得果之功名為增上。增上為果名增上果。從因受稱。又云或似先業後果隨轉者。如說殺生后壽即短命等。可得之果似於前因。故言似先業後果隨轉。第三總結如文。上來解正因果相竟。自下第二辨已作未作得失之相。于中先解后結。知已令業智力種姓漸得增長。景雲。因受與之義。先明四緣受與。因緣生果果起。現在種子望果生相時得名受與。滅相過去無法不名辨受與。答名言種子自類相生。前念滅時有牽引果能名受。后念種起住生相時。前種子而得名共。等無間緣受與亦爾。所緣緣者。若緣現境心心所生時。境界作業同時受與。若緣過未龜毛兔角無法之時。相分當心顯現相分生見分亦名受與。增上緣者。亦據現在生果名為受與。基云。言謂諸有情自所作業至終無失壞者。此通明有分熏習等義。亦無不作至或異果熟者。此結有取。泰云。此起隔對也。亦無不作業而有果熟。或后異作惡等因而有異香等異熟也。景後加解。無有彼人異作此

【現代漢語翻譯】 現代漢語譯本 等流因（Samanantarika-hetu）：指相似相續的因。等流果：是果的名稱，『等流』本身即是名稱，也可將『等流』作為果的名稱，即從因上來命名。 擇滅無為（Pratisamkhya-nirodha）：因為其本體斷絕了束縛，所以稱為『離系』。『離系』即是果，以其本體作為名稱。 五蘊（Skandha）和合而假立的士夫（Pudgala，補特伽羅）：士夫的作用所得到的果，稱為士用果。這是從作用的意義上來命名的。『士夫』是意義，『作用』是作用。或者說，萬法不妨礙一一法具有增上的作用。『增上』即是果，以其本體作為名稱。也可以用因具有獲得果的功用來稱作『增上』。『增上』作為果的名稱，稱為增上果，是從因的角度來接受稱謂。 又說，或者類似於先前的業，後來的果隨著它而轉變。例如，殺生之後，壽命就會短促等等。可以得到的果，類似於先前的因，所以說類似於先前的業，後來的果隨著它而轉變。 第三，總結如原文所述。以上解釋了正因果的相狀。下面第二部分辨別已作和未作的得失之相。其中先解釋，后總結。知道這些之後，可以使業、智力、種姓逐漸得到增長。 景雲：因接受給予的意義。首先說明四緣（Hetu-pratyaya，因緣；Samanantarika-pratyaya，等無間緣；Alambana-pratyaya，所緣緣；Adhipati-pratyaya，增上緣）的接受和給予。因緣產生果，果生起。現在的種子，相對於果的生起相的時候，可以稱為接受和給予。滅相過去，沒有法，不能稱為辨別接受和給予。 回答說：名言的種子，從其自身類別中相生。前一念滅的時候，具有牽引果的能力，稱為『受』。后一念種子生起，處於生相的時候，前一念的種子就得到了，稱為『共』。等無間緣的接受和給予也是這樣。 所緣緣：如果緣于現在的境界，心和心所生起的時候，境界的作用同時接受和給予。如果緣於過去、未來，或者龜毛兔角等不存在的事物的時候，相分（Nimitta-bhaga）在心中顯現，相分生起見分（Darsana-bhaga），也稱為接受和給予。 增上緣：也是根據現在生起果，稱為接受和給予。 基云：所說的諸有情自己所造作的業，直到最終都不會失壞，這是通明有分熏習等的意義。也沒有不造作，卻有不同果報成熟的情況，這是總結有取。 泰云：這是發起隔別相對的情況。也沒有不造作的業，卻有果報成熟的情況，或者後來造作不同的惡業等因而有不同的異熟果報。 景后補充解釋：沒有那個人造作，而這個人...

【English Translation】 English version Samanantarika-hetu (等流因): Refers to the cause of similar continuation. Samanantarika-phala (等流果): Is the name of the result, 'Samanantarika' itself is the name, or 'Samanantarika' can be used as the name of the result, that is, named from the cause. Pratisamkhya-nirodha (擇滅無為): Because its essence severs the bonds, it is called 'Li-xi' (離系, Separation). 'Li-xi' is the result, using its essence as the name. Pudgala (士夫, person) provisionally established by the union of the five Skandhas (五蘊): The result obtained by the function of the Pudgala is called Purusartha-phala (士用果). This is named from the meaning of the function. 'Pudgala' is the meaning, and 'function' is the function. Or, all dharmas do not hinder each dharma from having an increasing function. 'Adhipati' (增上) is the result, using its essence as the name. It can also be called 'Adhipati' by using the function of the cause to obtain the result. 'Adhipati' as the name of the result is called Adhipati-phala (增上果), which is named from the perspective of the cause. It is also said that the later result transforms according to the previous karma. For example, after killing, life will be short, and so on. The result that can be obtained is similar to the previous cause, so it is said that the later result transforms according to the previous karma. Third, the summary is as described in the original text. The above explains the characteristics of the correct cause and effect. The second part below distinguishes the gains and losses of what has been done and what has not been done. First explain, then summarize. Knowing these can gradually increase karma, intellectual power, and lineage. Jingyun: The cause accepts the meaning of giving. First, explain the acceptance and giving of the four conditions (Hetu-pratyaya, Samanantarika-pratyaya, Alambana-pratyaya, Adhipati-pratyaya). The cause produces the result, and the result arises. The present seed, relative to the arising phase of the result, can be called acceptance and giving. The phase of extinction has passed, and there is no dharma, so it cannot be called distinguishing acceptance and giving. The answer is: The seed of language arises from its own category. When the previous thought ceases, it has the ability to attract the result, which is called 'receiving'. When the seed of the next thought arises and is in the phase of arising, the seed of the previous thought is obtained, which is called 'sharing'. The acceptance and giving of Samanantarika-pratyaya is also like this. Alambana-pratyaya: If it is related to the present realm, when the mind and mental states arise, the function of the realm simultaneously accepts and gives. If it is related to the past, future, or non-existent things such as tortoise hair and rabbit horns, the Nimitta-bhaga (相分) appears in the mind, and the Darsana-bhaga (見分) arises from the Nimitta-bhaga, which is also called acceptance and giving. Adhipati-pratyaya: It is also based on the present arising of the result, which is called acceptance and giving. Ji Yun: The karma created by all sentient beings themselves will not be lost until the end. This is the general meaning of the division of consciousness and so on. There is also no situation where there is no creation, but different karmic retributions mature. This is a summary of what has been taken. Tai Yun: This is the situation of initiating separate relativity. There is also no karma that is not created, but there is a situation where karmic retribution matures, or later creating different evil karma and so on, resulting in different Vipaka (異熟) retributions. Jing Hou added an explanation: There is no person who creates, but this person...

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人異熟。答初問竟。下答第二問中。初問次解后結。云前問遠。故重舉問言菩薩云何求聞正法。解中有三。初聞法殷重。第二校量顯勝。第三重辨聽法殷重。校量中三藏云。百分千分數分即當萬分。等分即當億分。乃至鄔波尼殺曇分者。此乃西國數中之極。如似此間壞溝間載。載數最極。三藏又云。依小乘教有六十名一阿僧祇。若依大乘數有六百名一阿僧祇。測云。若大乘菩薩者中有百二十數。如藏嚴經說。即是第一百二十數。即此論名鄔波尼殺曇分也。第三重辨聽法殷重。光明敬重法故無難心。后明於師所無染散亂。于中初舉兩句。后別時二句。解無染中問解結。解中先舉三句。次開三句相數。后別釋云言不為隨順不等過失。擬補云。菩薩聽法時不為隨順求為行人故聽法。亦不法師過失聽法。不自輕蔑者。謂起練磨心勿自輕蔑也。解無亂等云。聆音屬耳者。聆者聽也。聽音專耳也。菩薩何故求聞正法下答第三問求法之意。欲求一切智智故求法也。第三解應說正法中。初結前生后。即為三問。當何所說者。問所說法。云何而說者。問說方法。何義故說者。問說法意。自下答中。先答初后二問。后答第二說之方。非謂諸菩薩正所應求即是所說者。即菩提涅槃所應求處為此菩提涅槃而為他說。依二種相應為他說已下答第二

問明說方法。于中有三。初開二門。二次第解。三總結為三十相屬目前章門。依隨順說有其十五。無間而說者。為他說義次第無有間斷。不作師奉者。執提不捨之義名奉。菩薩說法不作奉手不慳。亦說不執作師長意而不慳正法。清凈說有五相可知。第三以二十相屬當兩門。二十句者。若依景雲。一應當安住如法威儀等名以時。又于正法生尊重名說法。又為一切說法下有十三句名次第說。如是依次勘名屬當可知。測云。如其次第配前二十。基云。四者相續者。謂前不慳正法。謂不慳故相續為說。十者不擯。謂慶言慰有罪者不擯罰之但應慶慰。第四解法隨法行中。初開五門。后次第解。身語意業為三。正思第四修第五。法隨法行者如前釋。測云。法者是學法。隨法行者是學之儀式。解中分三。初解三業。二解正思。三解正修。初正答佛世尊制身語意者。即律儀戒。開身語意者。即攝善攝生二聚之戒。無倒遠離者。離過即律儀戒。無倒修證者。即后二聚戒也。解正思中。初問次解后結。解中初明八思惟相。二由能遠離不思議下更成八相有利益。前中謂諸菩薩乃至先當遠離不思議處思惟彼法。是第一相。言不思議處。如器世間為有邊無邊眾生世間有盡無盡等。若思即發生狂亂。顯揚云。不思議處有九。一我。二有情。三世界。

【現代漢語翻譯】 現代漢語譯本 問：如何明白地闡述方法？其中有三個方面。首先，開啟兩個門徑。其次，按順序解釋。第三，總結為三十種相互關聯的當前章節門徑。依照隨順的方式來說，有十五種。無間斷地闡述，是爲了他人說法義次第沒有間斷。不作師奉，執持不捨的意義稱為『奉』。菩薩說法不作奉手，不慳吝。也說不執著于作師長之意，而不慳吝正法。清凈地說有五種相，可以知曉。第三，以二十種相屬來對應兩個門徑。二十句話，如果依照景雲的說法，一是應當安住如法的威儀等，稱為『以時』。又于正法生起尊重，稱為『說法』。又為一切說法，下面有十三句話，稱為『次第說』。像這樣依次勘驗，名稱歸屬應當可以知曉。測云：按照其次第來配合前面的二十種。基云：四者，相續者，是指前面不慳吝正法。因為不慳吝的緣故，相續地為他人說法。十者，不擯，是指慶賀安慰有罪過的人，不擯棄懲罰，只應當慶賀安慰。第四，在解法隨法行中，首先開啟五個門徑。然後按順序解釋。身語意業為三，正思為第四，修為第五。法隨法行，如前面所解釋的。測云：『法』是學法，『隨法行』是學習的儀式。解釋中分為三部分。首先解釋三業，其次解釋正思，最後解釋正修。首先正確回答佛世尊制定的身語意，即是律儀戒（Pratimoksha-sila）。開啟身語意，即是攝善法戒（Kushala Dharma Samgraha Sila）和攝眾生戒（Sattvartha Sila）二聚之戒。無倒遠離，遠離過失即是律儀戒。無倒修證，即是後面的二聚戒。在解釋正思中，首先提問，其次解釋，最後總結。解釋中首先闡明八種思惟相。二，由於能夠遠離不可思議之處，下面更形成八種相，有利益。前面說諸菩薩乃至首先應當遠離不可思議之處，思惟那些法，這是第一相。所說的不可思議之處，如器世間（Bhajana-loka）是有邊還是無邊，眾生世間（Sattva-loka）有盡還是無盡等。如果思惟就會發生狂亂。《顯揚聖教論》（Abhidharmasamuccaya）中說，不可思議之處有九種：一，我（Atman）；二，有情（Sattva）；三，世界（Loka）。 English version Question: How to clearly explain the method? There are three aspects to it. First, opening two gateways. Second, explaining in order. Third, summarizing into thirty interrelated current chapter gateways. According to the compliant way of speaking, there are fifteen kinds. Explaining without interruption is for the sake of explaining the Dharma meaning in an uninterrupted sequence. Not acting as a teacher-offerer, the meaning of holding and not relinquishing is called 'offering'. Bodhisattvas do not offer with their hands when teaching the Dharma, and are not stingy. It also means not being attached to the idea of being a teacher or elder, and not being stingy with the true Dharma. Pure speech has five aspects that can be known. Third, using twenty interrelated aspects to correspond to the two gateways. The twenty sentences, if according to Jingyun's explanation, one is that one should abide in proper dignified conduct, etc., which is called 'in time'. Also, generating respect for the true Dharma is called 'Dharma teaching'. Also, for all Dharma teachings, there are thirteen sentences below, which are called 'sequential teaching'. Examining in this order, the attribution of names should be knowable. Ce Yun: According to the sequence, match the previous twenty. Ji Yun: The fourth, the continuous one, refers to the previous non-stinginess with the true Dharma. Because of not being stingy, continuously speaking the Dharma for others. The tenth, not rejecting, refers to congratulating and comforting those who have committed offenses, not rejecting and punishing them, but only congratulating and comforting them. Fourth, in the explanation of practicing the Dharma in accordance with the Dharma, first open five gateways. Then explain in order. The actions of body, speech, and mind are three, right thought is the fourth, and practice is the fifth. Practicing the Dharma in accordance with the Dharma is as explained before. Ce Yun: 'Dharma' is learning the Dharma, 'practicing the Dharma in accordance with the Dharma' is the ritual of learning. The explanation is divided into three parts. First, explain the three karmas, second, explain right thought, and third, explain right practice. First, correctly answer the body, speech, and mind established by the World Honored One, which is the Pratimoksha-sila (律儀戒). Opening the body, speech, and mind is the Kushala Dharma Samgraha Sila (攝善法戒) and Sattvartha Sila (攝眾生戒), the two aggregates of precepts. Undistorted separation, separating from faults is the Pratimoksha-sila. Undistorted cultivation and realization are the latter two aggregates of precepts. In the explanation of right thought, first ask, then explain, and finally summarize. In the explanation, first clarify the eight aspects of thought. Second, because of being able to stay away from the inconceivable, the following eight aspects are formed, which are beneficial. The previous statement that all Bodhisattvas should first stay away from the inconceivable and contemplate those Dharmas is the first aspect. The so-called inconceivable places, such as the Bhajana-loka (器世間), whether it is finite or infinite, the Sattva-loka (眾生世間), whether it is finite or infinite, and so on. If one thinks about them, madness will occur. The Abhidharmasamuccaya (顯揚聖教論) says that there are nine kinds of inconceivable places: one, Atman (我); two, Sattva (有情); three, Loka (世界).

【English Translation】 Question: How to clearly explain the method? There are three aspects to it. First, opening two gateways. Second, explaining in order. Third, summarizing into thirty interrelated current chapter gateways. According to the compliant way of speaking, there are fifteen kinds. Explaining without interruption is for the sake of explaining the Dharma meaning in an uninterrupted sequence. Not acting as a teacher-offerer, the meaning of holding and not relinquishing is called 'offering'. Bodhisattvas do not offer with their hands when teaching the Dharma, and are not stingy. It also means not being attached to the idea of being a teacher or elder, and not being stingy with the true Dharma. Pure speech has five aspects that can be known. Third, using twenty interrelated aspects to correspond to the two gateways. The twenty sentences, if according to Jingyun's explanation, one is that one should abide in proper dignified conduct, etc., which is called 'in time'. Also, generating respect for the true Dharma is called 'Dharma teaching'. Also, for all Dharma teachings, there are thirteen sentences below, which are called 'sequential teaching'. Examining in this order, the attribution of names should be knowable. Ce Yun: According to the sequence, match the previous twenty. Ji Yun: The fourth, the continuous one, refers to the previous non-stinginess with the true Dharma. Because of not being stingy, continuously speaking the Dharma for others. The tenth, not rejecting, refers to congratulating and comforting those who have committed offenses, not rejecting and punishing them, but only congratulating and comforting them. Fourth, in the explanation of practicing the Dharma in accordance with the Dharma, first open five gateways. Then explain in order. The actions of body, speech, and mind are three, right thought is the fourth, and practice is the fifth. Practicing the Dharma in accordance with the Dharma is as explained before. Ce Yun: 'Dharma' is learning the Dharma, 'practicing the Dharma in accordance with the Dharma' is the ritual of learning. The explanation is divided into three parts. First, explain the three karmas, second, explain right thought, and third, explain right practice. First, correctly answer the body, speech, and mind established by the World Honored One, which is the Pratimoksha-sila (律儀戒). Opening the body, speech, and mind is the Kushala Dharma Samgraha Sila (攝善法戒) and Sattvartha Sila (攝眾生戒), the two aggregates of precepts. Undistorted separation, separating from faults is the Pratimoksha-sila. Undistorted cultivation and realization are the latter two aggregates of precepts. In the explanation of right thought, first ask, then explain, and finally summarize. In the explanation, first clarify the eight aspects of thought. Second, because of being able to stay away from the inconceivable, the following eight aspects are formed, which are beneficial. The previous statement that all Bodhisattvas should first stay away from the inconceivable and contemplate those Dharmas is the first aspect. The so-called inconceivable places, such as the Bhajana-loka (器世間), whether it is finite or infinite, the Sattva-loka (眾生世間), whether it is finite or infinite, and so on. If one thinks about them, madness will occur. The Abhidharmasamuccaya (顯揚聖教論) says that there are nine kinds of inconceivable places: one, Atman (我); two, Sattva (有情); three, Loka (世界).

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四業報。五靜慮者境界。六諸佛境界。七十四不可記。第八非正法。九一切涅槃之所攝。廣釋如。次下至而無慢后是第二。次下至次理觀察隨而悟入第三。次下於其少分但深信解四。次下至但依其義不依其文五。如實了知黑說大說六。言黑說大說者。即是惡說善說。正能了知最初思惟七。既悟入已數數作意令得堅固八也。更成八相中泰師釋云。于真實義無物無法能傾能動者。無人物能傾無教法能動。正法悟入初思惟者。思慧名最初思惟也。解正修中初問次釋。釋中有四。初舉數列名。二依列解釋。三結顯修利。四總結四修攝行周盡。於四修中第一第二別修。第三俱修未得成滿。第四樂修得成滿任運起也。景雲。道理止觀但俱。以修止觀時勢有增減。止勢若增名修奢摩他。觀增名修毗缽舍那。止觀均等即名雙習。淳熟名樂修。測云。由八種思善依持故者。即前八種思相是言因。于離言說唯事唯義所緣境中者。是定所緣境。離言說依依他及離言說圓成實性義為所緣境。繫心令住者正明體。離諸戲論等明離障。戲論即是五種。勘對法。于諸所緣而作彼解。勘聲聞地。當知已下結顯修利中。初番結上第三修習定慧。定慧清凈是結上第四樂修習也。以下但別論依定所得。謂于所依中應除粗重者。除其身中剛壙不調柔性是止功能。

【現代漢語翻譯】 現代漢語譯本 四種業報（Sì zhǒng yèbào）：指四種行為帶來的果報。 五種靜慮者境界（Wǔ zhǒng jìnglǜ zhě jìngjiè）：指修習禪定者所能達到的五種境界。 六諸佛境界（Liù zhū fó jìngjiè）：指諸佛所證悟的境界。 七十四不可記（Qī shísì bùkě jì）：指十四種無法明確記述或解釋的問題。 第八非正法（Dì bā fēi zhèngfǎ）：指不符合正法的教義或行為。 九一切涅槃之所攝（Jiǔ yīqiè nièpán zhī suǒ shè）：指一切都包含在涅槃之中。 廣釋如（Guǎng shì rú）：詳細的解釋如下。 『次下至而無慢后是第二』（'Cì xià zhì ér wú màn hòu shì dì èr'）：指依次深入，不生傲慢，這是第二種。 『次下至次理觀察隨而悟入第三』（'Cì xià zhì cì lǐ guānchá suí ér wù rù dì sān'）：指依次深入，通過理性觀察，隨之悟入，這是第三種。 『次下於其少分但深信解四』（'Cì xià yú qí shǎofēn dàn shēn xìn jiě sì'）：指依次深入，對於其中的少部分，只是深信理解，這是第四種。 『次下至但依其義不依其文五』（'Cì xià zhì dàn yī qí yì bù yī qí wén wǔ'）：指依次深入，只是依據其意義，不依據其文字，這是第五種。 如實了知黑說大說六（Rúshí liǎozhī hēi shuō dà shuō liù）：如實地瞭解黑說（hēi shuō，惡劣的說法）和大說（dà shuō，偉大的說法）。 言黑說大說者（Yán hēi shuō dà shuō zhě）：所說的黑說和大說， 即是惡說善說（jí shì è shuō shàn shuō）：就是惡劣的說法和善良的說法。 正能了知最初思惟七（Zhèng néng liǎozhī zuìchū sīwéi qī）：能夠正確地瞭解最初的思惟，這是第七種。 既悟入已數數作意令得堅固八也（Jì wù rù yǐ shù shù zuòyì lìng dé jiāngù bā yě）：既然已經悟入，就要反覆地用心思惟，使其變得堅固，這是第八種。 更成八相中泰師釋云（Gèng chéng bā xiàng zhōng tài shī shì yún）：在更成八相中，泰師解釋說： 于真實義無物無法能傾能動者（Yú zhēnshí yì wú wù wúfǎ néng qīng néng dòng zhě）：對於真實的意義，沒有任何事物或教法能夠傾覆或動搖。 無人物能傾無教法能動（Wú rénwù néng qīng wú jiàofǎ néng dòng）：沒有人或事物能夠傾覆，沒有教法能夠動搖。 正法悟入初思惟者（Zhèngfǎ wù rù chū sīwéi zhě）：對於正法的悟入，最初的思惟， 思慧名最初思惟也（Sī huì míng zuìchū sīwéi yě）：思慧被稱為最初的思惟。 解正修中初問次釋（Jiě zhèng xiū zhōng chū wèn cì shì）：在解釋正修中，先提問，然後解釋。 釋中有四（Shì zhōng yǒu sì）：解釋中有四個方面： 初舉數列名（chū jǔ shù liè míng）：首先列舉數字並說明名稱。 二依列解釋（èr yī liè jiěshì）：其次依據列出的內容進行解釋。 三結顯修利（sān jié xiǎn xiū lì）：第三總結並顯示修習的利益。 四總結四修攝行周盡（sì zǒngjié sì xiū shè xíng zhōu jìn）：第四總結四種修習，涵蓋所有修行，周全完備。 於四修中第一第二別修（Yú sì xiū zhōng dì yī dì èr bié xiū）：在四種修習中，第一種和第二種是分別修習。 第三俱修未得成滿（dì sān jù xiū wèi dé chéng mǎn）：第三種是同時修習，但尚未達到圓滿。 第四樂修得成滿任運起也（dì sì lè xiū dé chéng mǎn rènyùn qǐ yě）：第四種是樂於修習，已經達到圓滿，可以自然而然地生起。 景雲（Jǐng yún）：景雲說： 道理止觀但俱（Dàolǐ zhǐ guān dàn jù）：道理上止觀是同時進行的。 以修止觀時勢有增減（Yǐ xiū zhǐ guān shí shì yǒu zēngjiǎn）：因為在修習止觀時，勢頭會有增減。 止勢若增名修奢摩他（Zhǐ shì ruò zēng míng xiū shē mó tā）：止的勢頭如果增加，就稱為修習奢摩他（shē mó tā，止）。 觀增名修毗缽舍那（Guān zēng míng xiū pípōshěnà）：觀的勢頭如果增加，就稱為修習毗缽舍那（pípōshěnà，觀）。 止觀均等即名雙習（Zhǐ guān jūnděng jí míng shuāng xí）：止觀均等，就稱為雙習。 淳熟名樂修（Chúnshú míng lè xiū）：純熟就稱為樂修。 測云（Cè yún）：測說： 由八種思善依持故者（Yóu bā zhǒng sī shàn yī chí gù zhě）：由於八種思惟善巧地依持的緣故。 即前八種思相是言因（Jí qián bā zhǒng sī xiàng shì yán yīn）：就是前面所說的八種思惟之相，是言說的原因。 于離言說唯事唯義所緣境中者（Yú lí yánshuō wéi shì wéi yì suǒ yuán jìng zhōng zhě）：在遠離言說，只有事和義的所緣境中。 是定所緣境（Shì dìng suǒ yuán jìng）：這是禪定的所緣境。 離言說依依他及離言說圓成實性義為所緣境（Lí yánshuō yī yī tā jí lí yánshuō yuánchéng shí xìng yì wèi suǒ yuán jìng）：遠離言說，依靠依他起性以及遠離言說的圓成實性之義作為所緣境。 繫心令住者正明體（Xì xīn lìng zhù zhě zhèng míng tǐ）：繫縛心使其安住，這是正明體。 離諸戲論等明離障（Lí zhū xìlùn děng míng lí zhàng）：遠離各種戲論等，說明遠離障礙。 戲論即是五種（Xìlùn jí shì wǔ zhǒng）：戲論就是五種。 勘對法（Kàn duì fǎ）：勘對法。 于諸所緣而作彼解（Yú zhū suǒ yuán ér zuò bǐ jiě）：對於各種所緣境，作出那樣的理解。 勘聲聞地（Kàn shēngwén dì）：勘對聲聞地。 當知已下結顯修利中（Dāng zhī yǐxià jié xiǎn xiū lì zhōng）：應當知道，以下是在總結並顯示修習利益中。 初番結上第三修習定慧（Chū fān jié shàng dì sān xiūxí dìng huì）：第一番是總結上面的第三種修習定慧。 定慧清凈是結上第四樂修習也（Dìng huì qīngjìng shì jié shàng dì sì lè xiūxí yě）：定慧清凈是總結上面的第四種樂於修習。 以下但別論依定所得（Yǐxià dàn bié lùn yī dìng suǒdé）：以下只是分別論述依靠禪定所獲得的。 謂于所依中應除粗重者（Wèi yú suǒ yī zhōng yīng chú cūzhòng zhě）：所說的在所依之中應當去除粗重， 除其身中剛壙不調柔性是止功能（Chú qí shēn zhōng gāng kuàng bù tiáoróu xìng shì zhǐ gōngnéng）：去除其身體中剛硬不調柔的性質，這是止的功能。

【English Translation】 English version Four types of karmic retribution (Sì zhǒng yèbào): referring to the consequences of four types of actions. Five realms of those in meditative absorption (Wǔ zhǒng jìnglǜ zhě jìngjiè): referring to the five states attainable by those who practice meditation. Six realms of the Buddhas (Liù zhū fó jìngjiè): referring to the realms of enlightenment attained by the Buddhas. Seven, the fourteen unrecordable questions (Qī shísì bùkě jì): referring to the fourteen questions that cannot be clearly recorded or explained. Eighth, non-dharma (Dì bā fēi zhèngfǎ): referring to doctrines or behaviors that do not conform to the true Dharma. Ninth, all that is encompassed by Nirvana (Jiǔ yīqiè nièpán zhī suǒ shè): referring to everything being contained within Nirvana. Extensive explanation as follows (Guǎng shì rú): A detailed explanation is provided below. 'Next, going deeper without arrogance is the second' ('Cì xià zhì ér wú màn hòu shì dì èr'): referring to progressing step by step without arrogance, this is the second type. 'Next, going deeper, observing with reason, and then realizing is the third' ('Cì xià zhì cì lǐ guānchá suí ér wù rù dì sān'): referring to progressing step by step, observing with reason, and then realizing, this is the third type. 'Next, for a small part of it, only deeply believing and understanding is the fourth' ('Cì xià yú qí shǎofēn dàn shēn xìn jiě sì'): referring to progressing step by step, for a small part of it, only deeply believing and understanding, this is the fourth type. 'Next, only relying on its meaning and not on its words is the fifth' ('Cì xià zhì dàn yī qí yì bù yī qí wén wǔ'): referring to progressing step by step, only relying on its meaning and not on its words, this is the fifth type. Truly knowing the 'black speech' and 'great speech' is the sixth (Rúshí liǎozhī hēi shuō dà shuō liù): Truly understanding 'black speech' (hēi shuō, bad speech) and 'great speech' (dà shuō, great speech). Speaking of 'black speech' and 'great speech' (Yán hēi shuō dà shuō zhě): What is meant by 'black speech' and 'great speech', Is evil speech and good speech (jí shì è shuō shàn shuō): is evil speech and good speech. Correctly knowing the initial thought is the seventh (Zhèng néng liǎozhī zuìchū sīwéi qī): Being able to correctly understand the initial thought, this is the seventh type. Having realized, repeatedly focusing the mind to make it firm is the eighth (Jì wù rù yǐ shù shù zuòyì lìng dé jiāngù bā yě): Having realized, repeatedly focusing the mind to make it firm, this is the eighth type. In the further completion of the eight aspects, Master Tai explains (Gèng chéng bā xiàng zhōng tài shī shì yún): In the further completion of the eight aspects, Master Tai explains: Regarding the true meaning, nothing can overturn or move it (Yú zhēnshí yì wú wù wúfǎ néng qīng néng dòng zhě): Regarding the true meaning, nothing, no object or teaching, can overturn or move it. No person can overturn it, no teaching can move it (Wú rénwù néng qīng wú jiàofǎ néng dòng): No person or thing can overturn it, no teaching can move it. The initial thought of realizing the true Dharma (Zhèngfǎ wù rù chū sīwéi zhě): The initial thought of realizing the true Dharma, Thought and wisdom are called the initial thought (Sī huì míng zuìchū sīwéi yě): Thought and wisdom are called the initial thought. In explaining correct practice, first ask, then explain (Jiě zhèng xiū zhōng chū wèn cì shì): In explaining correct practice, first ask, then explain. There are four aspects in the explanation (Shì zhōng yǒu sì): There are four aspects in the explanation: First, list the numbers and name them (chū jǔ shù liè míng): First, list the numbers and state the names. Second, explain according to the list (èr yī liè jiěshì): Second, explain according to the listed content. Third, conclude and show the benefits of practice (sān jié xiǎn xiū lì): Third, conclude and show the benefits of practice. Fourth, summarize the four practices, encompassing all practices completely (sì zǒngjié sì xiū shè xíng zhōu jìn): Fourth, summarize the four practices, encompassing all practices, completely and thoroughly. Among the four practices, the first and second are practiced separately (Yú sì xiū zhōng dì yī dì èr bié xiū): Among the four practices, the first and second are practiced separately. The third is practiced together but has not yet reached completion (dì sān jù xiū wèi dé chéng mǎn): The third is practiced together but has not yet reached completion. The fourth is joyful practice, which has reached completion and arises naturally (dì sì lè xiū dé chéng mǎn rènyùn qǐ yě): The fourth is joyful practice, which has reached completion and arises naturally. Jingyun says (Jǐng yún): Jingyun says: In principle, cessation and contemplation are simultaneous (Dàolǐ zhǐ guān dàn jù): In principle, cessation and contemplation are simultaneous. Because the momentum of practicing cessation and contemplation varies (Yǐ xiū zhǐ guān shí shì yǒu zēngjiǎn): Because the momentum of practicing cessation and contemplation varies. If the momentum of cessation increases, it is called practicing Shamatha (Zhǐ shì ruò zēng míng xiū shē mó tā): If the momentum of cessation increases, it is called practicing Shamatha (shē mó tā, cessation). If the momentum of contemplation increases, it is called practicing Vipassana (Guān zēng míng xiū pípōshěnà): If the momentum of contemplation increases, it is called practicing Vipassana (pípōshěnà, contemplation). When cessation and contemplation are equal, it is called dual practice (Zhǐ guān jūnděng jí míng shuāng xí): When cessation and contemplation are equal, it is called dual practice. Proficiency is called joyful practice (Chúnshú míng lè xiū): Proficiency is called joyful practice. Ce says (Cè yún): Ce says: Because of the skillful support of the eight types of thought (Yóu bā zhǒng sī shàn yī chí gù zhě): Because of the skillful support of the eight types of thought. That is, the previous eight aspects of thought are the cause of speech (Jí qián bā zhǒng sī xiàng shì yán yīn): That is, the previous eight aspects of thought are the cause of speech. In the object of focus that is apart from speech, only things and meanings (Yú lí yánshuō wéi shì wéi yì suǒ yuán jìng zhōng zhě): In the object of focus that is apart from speech, only things and meanings. This is the object of focus for meditation (Shì dìng suǒ yuán jìng): This is the object of focus for meditation. Apart from speech, relying on dependent origination and the meaning of perfect reality apart from speech as the object of focus (Lí yánshuō yī yī tā jí lí yánshuō yuánchéng shí xìng yì wèi suǒ yuán jìng): Apart from speech, relying on dependent origination and the meaning of perfect reality apart from speech as the object of focus. Binding the mind to dwell is the correct manifestation of the essence (Xì xīn lìng zhù zhě zhèng míng tǐ): Binding the mind to dwell is the correct manifestation of the essence. Being apart from all discursive thoughts and so on means being apart from obstacles (Lí zhū xìlùn děng míng lí zhàng): Being apart from all discursive thoughts and so on means being apart from obstacles. Discursive thoughts are of five types (Xìlùn jí shì wǔ zhǒng): Discursive thoughts are of five types. Examining and comparing the Dharma (Kàn duì fǎ): Examining and comparing the Dharma. Making that understanding of all objects of focus (Yú zhū suǒ yuán ér zuò bǐ jiě): Making that understanding of all objects of focus. Examining the Hearer's Ground (Kàn shēngwén dì): Examining the Hearer's Ground. It should be known that what follows is in the conclusion and manifestation of the benefits of practice (Dāng zhī yǐxià jié xiǎn xiū lì zhōng): It should be known that what follows is in the conclusion and manifestation of the benefits of practice. The first part concludes the third practice of cultivating Samatha-Vipassana (Chū fān jié shàng dì sān xiūxí dìng huì): The first part concludes the third practice of cultivating Samatha-Vipassana. The purity of Samatha-Vipassana concludes the fourth joyful practice (Dìng huì qīngjìng shì jié shàng dì sì lè xiūxí yě): The purity of Samatha-Vipassana concludes the fourth joyful practice. What follows only discusses separately what is obtained by relying on Samatha (Yǐxià dàn bié lùn yī dìng suǒdé): What follows only discusses separately what is obtained by relying on Samatha. That is, one should remove the coarseness and heaviness from what is relied upon (Wèi yú suǒ yī zhōng yīng chú cūzhòng zhě): That is, one should remove the coarseness and heaviness from what is relied upon, Removing the stiffness and unyielding nature from the body is the function of cessation (Chú qí shēn zhōng gāng kuàng bù tiáoróu xìng shì zhǐ gōngnéng): Removing the stiffness and unyielding nature from the body is the function of cessation.

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及於所知應清凈知見者是觀功能。第五解教授中初問次釋。釋中初明八種教授。第二攝八為三。第三如是菩薩或由已下牒結教授成八姓。前中初先舉數辨教授自他。于教授時已下正明八種。言謂或三摩地為依止故其于彼慈悲等者。明諸菩薩能教授他。言或由其餘至為作教授者。明彼菩薩為他余大菩薩及佛教授。下文又自顯。然八教授中前四審機以為教授方便。后四正明教授。初思其心者。泰云。心是定也。尋思是四尋思。如實智是四如實智。菩薩初以尋思尋思于定。復以如實智正知于定。次思根者。即信等四根。意樂即樂欲。思隨眠者。尋思欲等種子即名為性。泰云。前明欲等皆據現起熏成種子名曰隨眠。隨眠者種子之通名。亦可偏約煩惱種子說。此心根欲性即是四力境界。皆先起尋思後起如實智也。下四明教授。第五教作五停心觀。第六教觀過去有因離於常執。第七教觀未來有生老死果離於斷見。第八教捨不得謂得增上慢心。遠法師云。未作謂作未得謂得。此于教道起慢。樂觸謂觸未證謂證。此于證道所起慢。皆始終分二。攝論已后諸德等云何。前二約量智。后二約正體智。有非四慢無差別。有說。未作謂作是凡夫慢。不得謂得是預流慢。未觸謂觸是斯陀含慢。未證謂證阿那含慢者。有說。並是聖人慢。初二句明得

【現代漢語翻譯】 現代漢語譯本 關於所知，應當以清凈的知見來觀察，這就是觀的功能。第五解說教授，首先是提問，然後是解釋。解釋中，首先闡明八種教授，第二將八種歸納為三種，第三『如是菩薩或由已下』總結教授成就了八種姓。前面首先列舉數量，辨別教授的自和他。『于教授時已下』正式闡明八種。『言謂或三摩地為依止故其于彼慈悲等者』，說明諸位菩薩能夠教授他人。『言或由其餘至為作教授者』，說明那些菩薩被其他大菩薩以及佛所教授。下文又會自己顯現。然而在八種教授中，前四種是審視根機，作為教授的方便，后四種正式闡明教授。 首先思考他的心，泰法師說：『心是定。』尋思是四尋思，如實智是四如實智。菩薩最初以尋思來尋思于定，又以如實智正確地認知于定。其次思考根，即信等四根。意樂即樂欲。思考隨眠，尋思欲等種子，就叫做性。泰法師說：『前面說明欲等，都是根據現起的熏習，形成種子，叫做隨眠。』隨眠是種子的通稱，也可以偏指煩惱的種子來說。這心、根、欲、性，就是四力的境界，都是先起尋思，後起如實智。 後面的四種闡明教授。第五，教導修作五停心觀。第六，教導觀察過去有因，從而遠離常執。第七，教導觀察未來有生老死果，從而遠離斷見。第八，教導捨棄沒有得到卻以為得到，這種增上慢心。遠法師說：『未作謂作，未得謂得，這是在教道上生起的慢心；樂觸謂觸，未證謂證，這是在證道上所生起的慢心。』都是始終分為二。攝論之後，諸位德師等說：『怎麼樣呢？』前兩種是關於量智，后兩種是關於正體智。有沒有非四慢的差別？有人說：『未作謂作，是凡夫的慢心；不得謂得，是預流果的慢心；未觸謂觸，是斯陀含果的慢心；未證謂證，是阿那含果的慢心。』有人說：『都是聖人的慢心。』前兩句說明得到。

【English Translation】 English version Regarding what is knowable, one should observe with pure knowledge and vision; this is the function of observation. The fifth explanation concerns teaching. First, there is a question, then an explanation. Within the explanation, first, eight types of teaching are clarified. Second, the eight are summarized into three. Third, 'Thus, Bodhisattvas or from below' concludes that the teaching has accomplished eight lineages. In the beginning, the number is listed first, distinguishing the teaching of self and others. 'When teaching from below' formally clarifies the eight types. 'The words mean that because of relying on Samadhi, they are compassionate, etc.' This explains that the Bodhisattvas are able to teach others. 'The words mean that they are taught by other great Bodhisattvas and Buddhas.' This explains that those Bodhisattvas are taught by other great Bodhisattvas and Buddhas. The following text will reveal itself again. However, among the eight teachings, the first four examine the capacity as a means of teaching, and the last four formally clarify the teaching. First, contemplate their mind. Master Tai said, 'The mind is Samadhi.' Reflection is the four reflections, and true knowledge is the four true knowledges. Initially, Bodhisattvas reflect on Samadhi through reflection, and then correctly recognize Samadhi through true knowledge. Second, contemplate the roots, which are the four roots of faith, etc. Intention is desire. Contemplate the latent tendencies, reflecting on the seeds of desire, etc., which are called nature. Master Tai said, 'The previous explanation of desire, etc., is based on the arising and conditioning, forming seeds called latent tendencies.' Latent tendency is the general term for seeds, and can also specifically refer to the seeds of afflictions. This mind, root, desire, and nature are the realm of the four powers, all of which first arise from reflection and then arise from true knowledge. The following four clarify the teaching. Fifth, teach the practice of the five stopping-the-mind contemplations (五停心觀). Sixth, teach the contemplation of past causes, thereby abandoning the attachment to permanence. Seventh, teach the contemplation of future consequences of birth, old age, and death, thereby abandoning the view of annihilation. Eighth, teach the abandonment of the arrogant mind that one has not attained but thinks one has. Master Yuan said, 'Not done but thinking it is done, not attained but thinking it is attained, this is the arrogance arising on the path of teaching; pleasurable contact but thinking it is touched, not realized but thinking it is realized, this is the arrogance arising on the path of realization.' Both are divided into beginning and end. After the Compendium of Abhidharma (攝論), the virtuous teachers said, 'What about it?' The first two are about the wisdom of measurement, and the last two are about the wisdom of the true essence. Is there a difference between non-four kinds of arrogance? Some say, 'Not done but thinking it is done is the arrogance of ordinary people; not attained but thinking it is attained is the arrogance of a Stream-enterer (預流果); not touched but thinking it is touched is the arrogance of a Once-returner (斯陀含果); not realized but thinking it is realized is the arrogance of a Non-returner (阿那含果).' Some say, 'All are the arrogance of sages.' The first two sentences explain attainment.

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有為果慢。后二句得無為果慢。此四即是遍趣行等。后四力如次配之。攝八為三中攝前五種為一。所謂住心攝。次通二種遠離斷常名得自利。第八為一舍于留難。若知彼心乃至無倒繫念解釋前五為初一義。答為宣說能治斷常下解離斷常為第二義。若念舍下解釋第八為第三義。牒結教授成八力姓中。言或由從他得正教授者。牒結前文。或由其餘菩薩或由如來等或由施他等。牒結或由三摩地為依止等三句也。所言八力種姓得增上者。景雲。十力中前辨正因果相已。令處那處力種姓增長。次辨已作不失未作不得。又令業智力種姓增長。餘八力未辨。為是今時但言八力種姓得增長。測云。前之二種泛說因果動物生信為教化。后八辨行授人令習說為教授。故今就此說之為八。或解同景。第六教誡可知。第七解方便所攝身語意中。云復何因緣唯四攝事說名方便者。問意。行眾多。何故唯說四攝利他。下答意中。利他行廣。于中略攝為四即盡。無有過增長隨攝方便者。景雲。佈施攝他隨順愛語故名隨攝方便。測云。佈施前生隨順彼情故名隨攝方便。能攝方便者。景雲。愛語開導正為能攝。測云。彼未附己令其攝受觀察正理名能攝方便。令入方便者。景雲。利行令其離惡勸道調伏名令入也。測云。觀察已后令入善處故名令入。隨轉方便

【現代漢語翻譯】 現代漢語譯本 『有為果慢』（認為通過有為法可以快速獲得果位的傲慢）。后兩句（『后二句得無為果慢』）是指獲得無為果位的傲慢。這四種慢就是遍趣行等（指四種顛倒見）。後面的四種力依次對應（配之）。 將八種慢歸納為三種，其中將前五種慢歸納為一種，稱為『住心攝』（執著於心）。其次，將兩種慢（遠離斷常）歸為『得自利』（獲得自身利益）。第八種慢歸為一種，是『舍于留難』（捨棄障礙）。 如果瞭解彼心（指眾生的心），乃至無倒繫念（沒有顛倒的憶念），解釋前五種慢為第一個意義。回答是爲了宣說能夠對治斷常（斷見和常見）的法門，下面解釋遠離斷常為第二個意義。如果念舍（如果憶念捨棄），下面解釋第八種慢為第三個意義。 總結教授，成就八力種姓（八種力量的種子）。其中，『言或由從他得正教授者』（或者說，通過從他人那裡獲得正確的教授），總結前文。『或由其餘菩薩或由如來等或由施他等』（或者通過其他菩薩，或者通過如來等，或者通過佈施他人等），總結『或由三摩地為依止等』（或者以三摩地為依靠等）這三句話。 所說的『八力種姓得增上者』（八種力量的種子得到增長），景雲（一種解釋）說：『十力中前辨正因果相已，令處那處力種姓增長。次辨已作不失未作不得。又令業智力種姓增長。餘八力未辨。為是今時但言八力種姓得增長』（在十力中，前面已經辨明了正確的因果關係，使處於那種狀態的力量種子增長。其次辨明已經做的不會失去，沒有做的不會得到。又使業智力種子增長。其餘八力沒有辨明，所以現在只說八力種姓得到增長）。測云（另一種解釋）說：『前之二種泛說因果動物生信為教化。后八辨行授人令習說為教授。故今就此說之為八』（前面的兩種是泛泛地說因果，使眾生生起信心，作為教化。後面的八種是辨明修行，傳授給人，使人學習，說是教授。所以現在就此說之為八）。或者解釋同景雲。 第六種教誡可以知道。第七種解釋方便所攝身語意中，說『云復何因緣唯四攝事說名方便者』（又是什麼因緣只有四攝事被稱為方便呢）？是提問的意思。行有很多種，為什麼只說四攝來利益他人？下面的回答意思是：利益他人的行為很廣泛，其中略微歸納為四種就盡了，沒有過多增長，隨順攝受的方便。景雲（一種解釋）說：『佈施攝他隨順愛語故名隨攝方便』（佈施攝受他人，隨順愛語，所以稱為隨攝方便）。測云（另一種解釋）說：『佈施前生隨順彼情故名隨攝方便』（佈施在先，隨順對方的情感，所以稱為隨攝方便）。 『能攝方便者』（能夠攝受的方便），景雲（一種解釋）說：『愛語開導正為能攝』（愛語開導，正是能夠攝受）。測云（另一種解釋）說：『彼未附己令其攝受觀察正理名能攝方便』（對方還沒有依附自己，使他們攝受觀察正理，稱為能攝方便）。『令入方便者』（使人進入的方便），景雲（一種解釋）說：『利行令其離惡勸道調伏名令入也』（利益他人的行為，使他們離開惡行，勸導正道，調伏身心，稱為令入）。測云（另一種解釋）說：『觀察已后令入善處故名令入』（觀察之後，使他們進入善處，所以稱為令入）。隨轉方便（隨之轉變的方便）。

【English Translation】 English version 'Arising from the pride of conditioned results' (conceit that one can quickly attain fruition through conditioned dharmas). The latter two phrases ('the latter two phrases attain the pride of unconditioned results') refer to the pride of attaining unconditioned results. These four types of pride are the pervasive practices, etc. (referring to the four inverted views). The latter four powers correspond in sequence (to these). Summarizing the eight types of pride into three, the first five types of pride are summarized into one, called 'dwelling-mind collection' (attachment to the mind). Secondly, the two types of pride (distancing from permanence and annihilation) are categorized as 'attaining self-benefit'. The eighth type of pride is categorized as one, which is 'abandoning obstacles'. If one understands that mind (referring to the minds of sentient beings), and even without inverted mindfulness (without distorted recollection), explaining the first five types of pride is the first meaning. The answer is to proclaim the Dharma that can counteract permanence and annihilation (the views of eternalism and nihilism), and the explanation below, distancing from permanence and annihilation, is the second meaning. If one recollects abandoning (if one remembers abandoning), the explanation below of the eighth type of pride is the third meaning. Concluding the teachings, accomplishing the lineage of the eight powers (the seeds of the eight powers). Among them, 'the statement that one obtains correct teachings from others' summarizes the previous text. 'Or through other Bodhisattvas, or through Tathagatas, etc., or through giving to others, etc.' summarizes the three sentences 'or relying on Samadhi, etc.' The so-called 'the lineage of the eight powers attains increase', Jingyun (one explanation) says: 'Among the ten powers, having previously distinguished the correct causes and results, it causes the lineage of power in that state to increase. Secondly, it distinguishes that what has been done will not be lost, and what has not been done will not be obtained. It also causes the lineage of karma-wisdom power to increase. The remaining eight powers have not been distinguished, so now only the lineage of the eight powers is said to increase.' Ce Yun (another explanation) says: 'The first two broadly speak of cause and effect, moving beings to generate faith as teaching. The latter eight distinguish practice, imparting it to people, causing them to learn, saying it is instruction. Therefore, now it is spoken of as eight.' Or the explanation is the same as Jingyun. The sixth teaching can be known. The seventh explanation, within the body, speech, and mind encompassed by skillful means, says, 'What is the reason that only the four means of gathering are called skillful means?' This is the meaning of the question. There are many kinds of practices, why only speak of the four means of gathering to benefit others? The meaning of the answer below is: the actions of benefiting others are vast, among which slightly summarizing them into four is exhaustive, without excessive increase, the skillful means of following and gathering. Jingyun (one explanation) says: 'Giving gathers others, following loving speech, therefore it is called the skillful means of following and gathering.' Ce Yun (another explanation) says: 'Giving arises first, following the feelings of the other, therefore it is called the skillful means of following and gathering.' 'The skillful means of being able to gather', Jingyun (one explanation) says: 'Loving speech guides and opens, which is precisely being able to gather.' Ce Yun (another explanation) says: 'The other has not yet attached to oneself, causing them to gather and observe correct principles, it is called the skillful means of being able to gather.' 'The skillful means of causing entry', Jingyun (one explanation) says: 'Beneficial actions cause them to leave evil, encourage the right path, and subdue the mind, it is called causing entry.' Ce Yun (another explanation) says: 'After observing, causing them to enter good places, therefore it is called causing entry.' Skillful means of following transformation (skillful means of transforming accordingly).

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者。景雲。同事者于正事業同共修行。令彼隨己行而轉方便也。

第三十九卷

施品

上來菩提分持有十六品。已辨五品是所學法。分種姓品是學方法。從此向下有其十品。是能學行兼有所學。于中若景師判文。初之八品辨自利利他造修之行。菩提分法一品辨內證之行。末後功德一品由前二行證所成德。於前八品初之六品辨自利行。四攝一品辨利他行。第八供養親近修習無量一品合明二行。雖有此說。今且依基等所判。初之七品是其自分。不明時重但自分之行。次有二品明其勝進。末後一品因成果滿。就自分中品分為二。義判有三。品分為二者。初有六品明自利行。四攝一品明利他行。義判為三者。二判如上。即四攝品末如是已說多種施戒乃至同事下雙結二利作業彰修成益。自利六品即名六度。施品建初故言施品。問曰。何故前明所學處如是學法品首生起。此第三明能修學文前不生起。有何意耶。義曰。義準可知。何法分別。下功德品中有結文。自利之文略。已如前力種姓品初解。自利行中初總舉數列六度名。第二次第別解。第三慧品末後次如是六種已下總結六種引證嘆勝。就別解中即為六段。初解施中初頌及長行總種綱要開九章門。第二依章廣辨。第三釋已總結。余之五度文例同此。自性施者總

【現代漢語翻譯】 現代漢語譯本： 景雲說：『同事』是指在正確的修行事業中共同修行，使他人跟隨自己修行並逐漸進步的方法。

第三十九卷

施品

以上菩提分法共有十六品。已經辨明五品是所學之法，分種姓品是學習方法。從這裡向下有十品，是能學習的修行，兼有所學的內容。其中如果景師判文，最初的八品辨別自利利他的修行，菩提分法一品辨別內證的修行，最後功德一品由前面的兩種修行證成所獲得的功德。在前面的八品中，最初的六品辨別自利修行，四攝一品辨別利他修行，第八供養親近修習無量一品合併說明兩種修行。雖然有這種說法，現在暫且依照基等人的判別，最初的七品是其自分，不明顯強調時間，只是自分的修行。其次有兩品說明其勝進，最後的一品是因成果滿。就自分中，品分為二，義判有三。品分為二是指，最初有六品說明自利修行，四攝一品說明利他修行。義判為三是指，兩種判別如上所述，即四攝品末尾『如是已說多種施戒乃至同事』，下面雙重總結二利作業，彰顯修行成就的利益。自利六品即名為六度（Six Pāramitās）。施品建立在最初，所以稱為施品。問：為什麼前面說明所學之處，像這樣學習法品首先生起，這第三個說明能修學的文章前面不生起？有什麼用意呢？答：意義可以類推得知。什麼法分別？下面的功德品中有總結的文字，自利的文字省略了，已經像前面力種姓品最初解釋的那樣。自利修行中，最初總括列舉六度（Six Pāramitās）的名稱。第二次第分別解釋。第三慧品末尾『其次如是六種』以下總結六種，引用證據讚歎殊勝。就分別解釋中，分為六段。最初解釋施中，最初的頌和長行總括綱要，開啟九章門。第二依照章節廣泛辨別。第三解釋完畢后總結。其餘的五度（Five Pāramitās）文章的例子與此相同。自性施者總括。

【English Translation】 English version: Jingyun said: 'Colleagues' refers to practicing together in the correct undertaking of cultivation, enabling others to follow one's own practice and gradually progress.

Volume 39

Chapter on Giving (Dāna)

The above sixteen chapters constitute the Bodhipakṣika-dharmas (Thirty-seven factors of enlightenment). It has been clarified that five chapters are the objects of learning, and the chapter on lineage differentiation is the method of learning. From here downwards, there are ten chapters, which are the practice that can be learned, encompassing the content to be learned. Among them, if Master Jing judges the text, the first eight chapters distinguish the practice of benefiting oneself and others, one chapter on Bodhipakṣika-dharmas distinguishes the practice of inner realization, and the final chapter on merit is the virtue attained by the preceding two practices. In the preceding eight chapters, the first six chapters distinguish the practice of benefiting oneself, one chapter on the Four Means of Attraction (Saṃgrahavastu) distinguishes the practice of benefiting others, and the eighth chapter on offering, approaching, cultivating, and practicing immeasurably combines and explains the two practices. Although there is this saying, for now, we will temporarily follow the judgment of Ji and others, the first seven chapters are their own division, not clearly emphasizing time, but only the practice of their own division. Next, there are two chapters explaining their superior progress, and the final chapter is the fulfillment of cause and effect. Regarding one's own division, the chapters are divided into two, and the meaning is judged into three. Dividing the chapters into two means that the first six chapters explain the practice of benefiting oneself, and one chapter on the Four Means of Attraction (Saṃgrahavastu) explains the practice of benefiting others. Judging the meaning into three means that the two judgments are as described above, that is, at the end of the chapter on the Four Means of Attraction (Saṃgrahavastu), 'Thus, various forms of giving, morality, and even collaboration have been spoken of,' and below, the dual conclusion of the activities of benefiting oneself and others highlights the benefits of accomplishing cultivation. The six chapters on benefiting oneself are named the Six Pāramitās. The chapter on Giving (Dāna) is established at the beginning, so it is called the Chapter on Giving (Dāna). Question: Why is it that the place of learning is explained first, and the chapter on learning the Dharma arises first, while this third explanation of the text on what can be cultivated does not arise first? What is the intention? Answer: The meaning can be inferred by analogy. What Dharma is distinguished? In the chapter on merit below, there is concluding text, and the text on benefiting oneself is omitted, as explained at the beginning of the chapter on power and lineage. In the practice of benefiting oneself, the names of the Six Pāramitās are initially listed in general. The second time, they are explained separately in order. At the end of the third chapter on wisdom, 'Next, these six types' below summarizes the six types, citing evidence to praise their excellence. Regarding the separate explanations, they are divided into six sections. The initial explanation of giving includes the initial verse and prose, summarizing the outline and opening the nine chapter doors. The second is to widely distinguish according to the chapters. The third is to summarize after the explanation is completed. The textual examples of the remaining Five Pāramitās are the same as this. The nature of giving is summarized.

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明施之體。一切施者別明施行之相也。施行非一故言一切。就此施行開餘七門下自屬當。言難行施者。難捨名曰難行。施行殊勝名難行施。一切門施者。一切施行攝入此門。攝行寬廣名一切門中施。名一切門施。善士施者。施行純善所作純善名善施。一切種施者。施行具足。一切緣中成此施行名一切種也。故共前二一切之言名差別也。又三藏云。初自性門總心施體。次一切施別心一切施體。一切門施者心施前由。一切種施者明於前因種種施別名一切種施。下五度解三一切。準此應知。言遂求施者。稱來者情隨喜所有名遂求施。此世他樂者。利益此他二世得樂名為二世樂施。清凈施者。施行無過所作無罪名清凈施。依章辨中。自性施即以無貪俱思及身語業為施性也。就離唯出財施之體。道理法施無畏施亦具三業及無貪性。安住律儀者明不破戒也。阿笈摩下明不破見。舊名阿含訛也。今依梵本。阿笈摩此名傳未即有二義。一者因能傳果。知因之見名阿笈摩。二者教名傳。三世諸佛展轉說故。信教之見名阿笈摩見。自有于戒破見不破。見破戒不破。俱破不破。行施之人有此四句戒見不破俱不破二句是善施。余之二句非善施也。一切施中文分有三。初問次釋后結前生后。釋中有二。初廣六施。后結略義。前中即六。一明有財無

【現代漢語翻譯】 現代漢語譯本： 『明施之體』（闡明佈施的本體）。『一切施者別明施行之相也』（對所有佈施的人分別闡明其佈施的行為和狀態）。『施行非一故言一切』（佈施的行為不是單一的，所以稱為『一切』）。就此佈施行為展開其餘七門，以下內容都屬於這一範疇。『難行施者』（難以捨棄的稱為『難行』）。『施行殊勝名難行施』（佈施的行為非常殊勝，稱為『難行施』）。『一切門施者』（所有的佈施行為都包含在此門中）。『攝行寬廣名一切門中施』（所包含的行為非常寬廣，稱為『一切門中施』）。『名一切門施』（也稱為『一切門施』）。『善士施者』（佈施的行為純善，所作所為都純善，稱為『善施』）。『一切種施者』（佈施的行為非常完備，在一切因緣中成就這種佈施，稱為『一切種』）。所以與前面兩個『一切』的說法有所區別。 又三藏（佛教經典的總稱）說：最初的『自性門』總括了心施的本體；其次的『一切施』分別闡明了心的一切施的本體；『一切門施者』，心施是前者的原因；『一切種施者』，闡明了在前面的原因中，種種佈施的區別，稱為『一切種施』。下面的五度（佈施、持戒、忍辱、精進、禪定）解釋了三個『一切』，可以參照理解。『遂求施者』（順應來者的請求，隨喜所有而佈施，稱為『遂求施』）。『此世他樂者』（利益自己和他人，使兩世都得到快樂，稱為『二世樂施』）。『清凈施者』（佈施的行為沒有過失，所作所為沒有罪惡，稱為『清凈施』）。 依據章節辨析，『自性施』就是以無貪的意念以及身語行為作為佈施的性質。就離欲而言，只提出了財施的本體。道理上，法施和無畏施也具備身語行為以及無貪的性質。『安住律儀者』（安住于戒律，表明不破戒）。阿笈摩（Agama，意為聖傳或經）下面闡明不破見。舊譯名為『阿含』是訛誤。現在依據梵文字，阿笈摩（Agama）這個詞有兩種含義：一是因能生果，瞭解因的見解稱為阿笈摩（Agama）；二是教法稱為傳，三世諸佛輾轉相傳，信奉教法的見解稱為阿笈摩見（Agama-dṛṣṭi）。 有的人持戒但破見，有的人破戒但不破見，有的人戒和見都破，有的人戒和見都不破。行佈施的人有這四種情況，戒和見都不破，以及戒和見都持守的兩種情況是善施，其餘兩種情況不是善施。『一切施』中，從文義上可以分為三個部分：首先是提問，其次是解釋，最後是總結，前文引出後文。解釋中又分為兩個部分：首先是廣泛地闡述六種佈施，然後是總結概括其意義。前面闡述六種佈施，一是闡明有財物但沒有...

【English Translation】 English version: 'Ming Shi Zhi Ti' (明施之體) [Explaining the substance of giving]. 'Yiqie Shi Zhe Bie Ming Shi Xing Zhi Xiang Ye' (一切施者別明施行之相也) [For all givers, separately clarifying the aspects of their giving actions]. 'Shi Xing Fei Yi Gu Yan Yiqie' (施行非一故言一切) [Giving actions are not singular, therefore it is called 'all']. Based on these giving actions, the remaining seven doors are opened, and the following content all belongs to this category. 'Nan Xing Shi Zhe' (難行施者) [What is difficult to give up is called 'difficult to practice']. 'Shi Xing Shu Sheng Ming Nan Xing Shi' (施行殊勝名難行施) [Giving actions that are particularly excellent are called 'difficult to practice giving']. 'Yiqie Men Shi Zhe' (一切門施者) [All giving actions are included in this door]. 'She Xing Kuan Guang Ming Yiqie Men Zhong Shi' (攝行寬廣名一切門中施) [The included actions are very broad, called 'giving within all doors']. 'Ming Yiqie Men Shi' (名一切門施) [Also called 'all doors giving']. 'Shan Shi Shi Zhe' (善士施者) [Giving actions that are purely good, and all actions are purely good, are called 'good giving']. 'Yiqie Zhong Shi Zhe' (一切種施者) [Giving actions that are very complete, and achieve this giving in all conditions, are called 'all kinds']. Therefore, it is different from the previous two 'all' statements. Also, the Tripitaka (三藏) [the general term for Buddhist scriptures] says: The initial 'Self-Nature Door' (自性門) encompasses the substance of mind-giving; the second 'All Giving' (一切施) separately clarifies the substance of all mind-giving; 'All Door Givers' (一切門施者), mind-giving is the cause of the former; 'All Kind Givers' (一切種施者), clarifies the differences in various giving in the previous cause, called 'all kinds of giving'. The following five perfections (五度) [dāna (giving), śīla (ethics), kṣānti (patience), vīrya (effort), dhyāna (meditation)] explain the three 'all', which can be understood by reference. 'Sui Qiu Shi Zhe' (遂求施者) [According to the request of the comer, giving with joy in all that one has, is called 'giving according to request']. 'Ci Shi Ta Le Zhe' (此世他樂者) [Benefiting oneself and others, so that both lives obtain happiness, is called 'two-life happiness giving']. 'Qing Jing Shi Zhe' (清凈施者) [Giving actions that have no faults, and all actions have no sins, are called 'pure giving']. According to the chapter analysis, 'Self-Nature Giving' (自性施) is to take the thought of non-greed and the actions of body and speech as the nature of giving. In terms of detachment, only the substance of wealth-giving is put forward. In principle, Dharma-giving and Fearless-giving also have the nature of body and speech actions and non-greed. 'An Zhu Lü Yi Zhe' (安住律儀者) [Dwelling in the precepts, indicating not breaking the precepts]. Agama (阿笈摩) [meaning sacred tradition or scripture] below clarifies not breaking views. The old translation named 'Agama' (阿含) is an error. Now according to the Sanskrit version, the word Agama (阿笈摩) has two meanings: one is that the cause can produce the effect, and the view of understanding the cause is called Agama; the second is that the teaching is called tradition, which is passed down by the Buddhas of the three worlds, and the view of believing in the teaching is called Agama-dṛṣṭi (阿笈摩見). Some people uphold the precepts but break the views, some people break the precepts but do not break the views, some people break both the precepts and the views, and some people do not break either the precepts or the views. People who practice giving have these four situations, and the two situations of not breaking the precepts and views, and upholding both the precepts and views, are good giving, and the remaining two situations are not good giving. In 'All Giving' (一切施), from the meaning of the text, it can be divided into three parts: first is the question, second is the explanation, and finally is the summary, with the previous text leading to the following text. The explanation is divided into two parts: first, the six kinds of giving are widely elaborated, and then the meaning is summarized and generalized. The previous elaboration of the six kinds of giving, one is to clarify having wealth but not...

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財施。二終不口授下明法施。三於一切施謂法施等下明無礙解施。四于諸有怨下明勝意樂施。五于其施障下明障對治智施。六內居閑靜下明增上意樂勝解。前中有二。初明有財施。二又諸菩薩若現無有可施財物下明無財施。前中復二。初明內外施。二又諸菩薩那無差別下明對機應施不應施。前中復二。初總明內外施。二又諸菩薩略由二相下約內外分為四。前中復二。初舉數列名以彰內外。后開釋中。初內施。次釋內外施。后釋外施。文相可知。后開前內外為四中。初開內為二。一合施身。二分施支節。后開外為二。一受用二自在。景雲。一施受用。如施衣服。一日受用施用一歲。非令施體名施受用。二求自在者。一切斷心並皆施與。基云。謂于資具財中求受用者。恣彼所求隨其受用是第一。不欲于財而受用之。但欲于財而得自在。菩薩斷自物心舍財共彼住自在是第二。次明對機施不施中。先略后廣。廣中有三。一就內身辨施不施。二約外物辨施不施。三行佈施時普於一切下明施方軌。前中言若諸菩薩于所行施意樂清凈乃至不應舍正現在前利眾生而施身份者。此中諸菩薩先來意樂清凈不捨己身。于現前中有利眾生事。設有來求生菩薩支節不應施與。以現前利益多故。舍利益少故。通多利益事行。若心退轉自生念言。此應

【現代漢語翻譯】 現代漢語譯本 財施：第一，不口頭傳授深奧的佛法，而以文字或其他方式傳播，這稱為法施（Dharma-dāna）。 第二，對於一切佈施，例如法施等，能夠毫無障礙地理解和闡釋，這稱為無礙解施（Pratibhāna-dāna）。 第三，對於那些懷有怨恨的人，以慈悲和善意對待他們，這稱為勝意樂施（Adhyāśaya-dāna）。 第四，對於那些阻礙佈施的行為，以智慧來對治，破除障礙，這稱為障對治智施（Pratipakṣa-jñāna-dāna）。 第五，內心安住于閑靜之處，精進修行，這稱為增上意樂勝解（Adhyāśayādhimokṣa）。 以上這些施捨中，首先討論財施。財施又分為兩種：有財施和無財施。 對於有財施，又分為內施和外施。內施是指佈施自己的身體或肢體；外施是指佈施身外之物。 菩薩在佈施時，應根據接受者的根器和需要來決定是否佈施。以下將詳細說明。 首先，總的來說，佈施可以分為內施和外施兩種。 其次，菩薩可以從內外兩個方面，將佈施分為四種：施身、施支節、施受用、施自在。 首先解釋內施的兩種：一是合施身，即整體佈施自己的身體；二是分施支節，即分別佈施身體的各個部分。 然後解釋外施的兩種：一是施受用，即佈施自己所享用的物品；二是施自在，即佈施自己對財物的支配權。 景雲（Jingyun）說：『施受用，例如佈施衣服，允許受施者使用一年。這並不是說佈施的物體本身就是施受用。』 『求自在者，是指完全斷除對財物的執著，將一切都佈施出去。』 基（Ji）說：『對於那些在資具財物中尋求受用的人，菩薩會滿足他們的需求，讓他們隨意使用，這是第一種。對於那些不尋求財物受用，而只是尋求對財物支配權的人，菩薩會斷除對自身財物的執著，將財物與他們共同支配，這是第二種。』 接下來討論根據接受者的根器來決定是否佈施。首先是概括說明，然後是詳細說明。詳細說明分為三個方面：一是就自身而言，辨別什麼情況下應該佈施，什麼情況下不應該佈施；二是就身外之物而言，辨別什麼情況下應該佈施，什麼情況下不應該佈施；三是行佈施時，應普於一切眾生。 在就自身而言，辨別什麼情況下應該佈施，什麼情況下不應該佈施時，如果菩薩在行佈施時意樂清凈，不應爲了佈施自身而捨棄眼前利益眾生的機會。如果有人來乞求菩薩的肢體，菩薩不應施與，因為眼前利益眾生的事情更為重要。捨棄多利益而行少利益的事情是不應該的。如果菩薩心生退轉，心想『這應該』

【English Translation】 English version Dharma-dāna (法施): Firstly, not orally transmitting profound Dharma, but spreading it through writing or other means. Pratibhāna-dāna (無礙解施): Secondly, being able to understand and explain all kinds of giving, such as Dharma-dāna, without any obstacles. Adhyāśaya-dāna (勝意樂施): Thirdly, treating those who harbor resentment with compassion and kindness. Pratipakṣa-jñāna-dāna (障對治智施): Fourthly, using wisdom to counteract and eliminate obstacles to giving. Adhyāśayādhimokṣa (增上意樂勝解): Fifthly, dwelling in quietude and diligently practicing. Among these types of giving, we will first discuss material giving (財施). Material giving is further divided into two types: giving when one has material possessions and giving when one does not. For material giving when one has possessions, it is further divided into internal giving and external giving. Internal giving refers to giving one's own body or limbs; external giving refers to giving external objects. When a Bodhisattva gives, they should decide whether to give based on the recipient's capacity and needs. This will be explained in detail below. First of all, in general, giving can be divided into two types: internal giving and external giving. Secondly, a Bodhisattva can divide giving into four types from internal and external aspects: giving the body, giving limbs, giving for enjoyment, and giving freedom. First, explain the two types of internal giving: one is giving the body as a whole; the other is giving the various parts of the body separately. Then explain the two types of external giving: one is giving for enjoyment, which is giving away one's own possessions for others to enjoy; the other is giving freedom, which is giving away one's control over possessions. Jingyun (景雲) said: 'Giving for enjoyment, such as giving clothes, allows the recipient to use them for a year. This does not mean that the object being given is itself the giving for enjoyment.' 'Those who seek freedom refer to completely abandoning attachment to possessions and giving everything away.' Ji (基) said: 'For those who seek enjoyment in material possessions, the Bodhisattva will satisfy their needs and let them use them as they please, which is the first type. For those who do not seek enjoyment of possessions, but only seek control over them, the Bodhisattva will abandon attachment to their own possessions and share control of the possessions with them, which is the second type.' Next, we will discuss deciding whether to give based on the recipient's capacity. First, there is a general explanation, and then a detailed explanation. The detailed explanation is divided into three aspects: first, in terms of oneself, distinguishing when one should give and when one should not give; second, in terms of external objects, distinguishing when one should give and when one should not give; third, when giving, one should give to all beings universally. When distinguishing when one should give and when one should not give in terms of oneself, if the Bodhisattva's intention is pure when giving, they should not abandon the opportunity to benefit sentient beings in the present moment in order to give themselves away. If someone comes to beg for the Bodhisattva's limbs, the Bodhisattva should not give them away, because the matter of benefiting sentient beings in the present moment is more important. It is not appropriate to abandon greater benefits and do things that are of lesser benefit. If the Bodhisattva's mind regresses and thinks, 'This should'

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可共不共心。生慳吝。惜己身故。為破吝故。須捨身分。先心已清凈不捨己身。現前後利益事多不應施身份。是此中意。約外物中意有十五句。第五戲樂等物中。初總標其義。次別釋五句。后總結宗要。言若有來求罩羅罝弶者。罩羅取魚之物。罝是網鹿之具。弶者取兔雞等用也。第七不合父母師長中。云任所屠害捶縛貨賣者。隨順父母以知恩故任彼屠害。尚自不敢竊壞施心。何況顯然施來求者。此總結上不得施父母等。有心尚自不壞。何況顯然品用佈施。第八句意。謂不合以諸百姓等妻子眷屬奪別取佈施。唯總以此川土或全或分而佈施時。其百姓妻子等在中總得佈施。雖得佈施仍告彼曰。如我恩化敬崇佛法。汝亦宜然。第十五不越學處而行惠施者。謂不以殺生盜他物等而行惠施。第三明施方軌中有二十九句。第四不以異意不以憤怒撓濁之心而惠施者。不以矯詐別有所期名不以異意也。第九終不妄計唯一切種極善清凈而行惠施等者。或有妄計施者如法受者如法財物如法名一切種極善清凈。如是施者是即世及出世間離欲清凈之道。此乃非道計道。菩薩無此妄計。唯菩薩審了知所行佈施三事如是者但是離欲清凈資糧。非真清凈道。真清凈道者無漏慧也。第十三不施不合儀物中有標釋結也。言又不告白乃至菩薩不為者。基云。

【現代漢語翻譯】 現代漢語譯本 『可共不共心』。產生慳吝之心，因為愛惜自己的身體。爲了破除慳吝，必須捨棄身份。如果內心已經清凈，不應捨棄自己的身體。考慮到前後利益，很多情況下不應該施捨自己的身體。這是此處的含義。關於外物，有十五句。第五，關於戲樂等物，首先總括其義，其次分別解釋五句，最後總結其要點。如果有人來求罩羅（捕魚的工具）、罝（捕鹿的網）、弶（捕兔雞等的工具），不應施捨。 第七，關於不應施捨父母師長等，說『任所屠害捶縛貨賣者』，因為感念父母的恩情，即使他們要被屠殺、捶打、販賣，尚且不敢暗中破壞施捨之心，更何況是公開施捨來求者。這是總結上面所說的不得施捨父母等。即使有施捨的心，尚且不敢破壞，更何況是公開地用物品佈施。 第八句的意思是，不應該把百姓等的妻子眷屬奪走來佈施。只有在把整個川土或者一部分佈施出去的時候，其中的百姓妻子等才算在佈施之列。即使佈施了，仍然要告訴他們：『如我恩化敬崇佛法，汝亦宜然』。 第十五，不超越學處而行惠施，就是不以殺生、盜取他人財物等方式來進行惠施。 第三，闡明施捨的方法和準則，共有二十九句。第四，不以異樣的心思，不以憤怒擾亂的心情來進行惠施。不以虛偽欺詐，另有所圖，這叫做『不以異意』。 第九，始終不妄加計較，唯以一切種類的極善清凈之心而行惠施等。或者有人妄加計較，認為施者如法，受者如法，財物如法，這叫做一切種類的極善清凈。像這樣的施捨，就是通往世間和出世間離欲清凈的道路。這實際上是以非道為道。菩薩沒有這樣的妄念。菩薩只是審慎地了知所行佈施的三件事是這樣的，但這只是離欲清凈的資糧，不是真正的清凈之道。真正的清凈之道是無漏慧。 第十三，不施捨不合儀的物品，其中有標示、解釋和總結。說『又不告白乃至菩薩不為者』，基（指窺基大師）說。

【English Translation】 English version 'Mind that is both shared and unshared'. It generates stinginess because of cherishing one's own body. To break stinginess, one must give up one's own body. If the mind is already pure, one should not give up one's own body. Considering the benefits before and after, in many cases, one should not give one's own body as alms. This is the meaning here. Regarding external objects, there are fifteen sentences. Fifth, regarding entertainment and other things, first, it summarizes the meaning; second, it explains the five sentences separately; and finally, it summarizes the essentials. If someone comes to ask for a 『zhao luo』 (a tool for catching fish), a 『ju』 (a net for catching deer), or a 『jiang』 (a tool for catching rabbits and chickens), one should not give them away. Seventh, regarding not giving to parents, teachers, etc., it says, 'Those who are slaughtered, beaten, bound, or sold.' Because of gratitude to parents, even if they are to be slaughtered, beaten, or sold, one should not secretly destroy the intention of giving. How much more so should one not openly give to those who come asking? This summarizes the above statement that one should not give to parents, etc. Even if one has the intention of giving, one should not destroy it; how much more so should one not openly use items for giving. The meaning of the eighth sentence is that one should not take away the wives and families of the people to give as alms. Only when one gives away the entire land or a part of it, are the people's wives and families included in the giving. Even if one gives, one should still tell them: 'As I am influenced by grace and respect the Buddha's teachings, so should you.' Fifteenth, giving alms without transgressing the precepts means not giving alms by killing living beings or stealing other people's property, etc. Third, clarifying the methods and principles of giving, there are twenty-nine sentences in total. Fourth, one should not give alms with a different intention or with a mind disturbed by anger. Not with hypocrisy and deceit, seeking something else, this is called 'not with a different intention'. Ninth, one should never make reckless calculations, but only give alms with a mind of utmost goodness and purity of all kinds. Or someone may recklessly calculate that the giver is in accordance with the Dharma, the receiver is in accordance with the Dharma, and the property is in accordance with the Dharma, which is called utmost goodness and purity of all kinds. Such giving is the path to detachment and purity in both the world and beyond. This is actually taking the non-path as the path. Bodhisattvas do not have such delusions. Bodhisattvas only carefully understand that the three things of the alms they give are like this, but this is only the resource for detachment and purity, not the true path of purity. The true path of purity is non-outflow wisdom. Thirteenth, not giving inappropriate items, which includes indication, explanation, and conclusion. It says, 'And not informing, even Bodhisattvas do not do this,' Ji (referring to Master Kuiji) said.

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謂如有人先不食蔥不白他知如佈施之法而共之意菩薩不為。乃至廣說。非直此蔥不施於彼。亦不以此合器不合儀式諸事業等而施於彼。是此中意也。又撩擲法而施摩設不故於彼菩薩不為。不正威儀而施於菩薩不為。基云。言或復處置等者。或處置他令作不如法事然後行施。如令他殺等然後施與。第十五不依名聞利養而行施中細折有四句。第二十六云。應時不以非時者。謂饑時施食不施衣等。熱時施冷不施火等。自他凈施者。謂不見授者受者。合儀者。所施彼刀毒酒等。無亂心施其義可知。第二十九增慧行施中。初總標句。次問答廣釋。后結。廣釋中有四番文。第三番中雲性定慳貪是慳貪類者。本性慳貪名性是慳貪。若非本性慳貪為他教令慳貪者慳貪類也。第四番中雲尚掩其過不令他知況觸于彼者。況復現前以言觸悟也。上明現有財施。下明現無財施中文分為二。初正辨現無財寶增慧行施。后判位。是地前假名菩薩行施。非是登地。第二明法施中。初約經卷等辨施不施。二云何菩薩方便不施下問答重釋行施方便。前中有二。初辨用經卷施及不施。謂有佛法同學求于經卷。菩薩自量若於此經已辨其義即應施與。若自未解須有尋讀不應施與。第二明無經卷等即觀察自心有三句。初二句中雲設我由此行法施故乃至況令闕乏妙智

【現代漢語翻譯】 現代漢語譯本 假設有這樣一個人，他自己不吃蔥，也不告訴別人他知道佈施的方法，卻與他人共同佈施，菩薩是不會這樣做的。乃至廣泛地說，不僅僅是不把蔥施捨給他人，也不會把不符合禮儀的器皿或不合規矩的事業等施捨給他人，這就是其中的含義。此外，把玩投擲之物來施捨，或者故意戲弄受施者，菩薩是不會做的。以不正的威儀來施捨，菩薩也是不會做的。窺基大師解釋說：『或者處置』等，是指或者安排他人去做不如法的事情，然後再進行施捨，比如安排他人殺生等，然後再把東西施捨出去。第十五，不爲了名聞利養而行施捨，其中詳細地分析了四種情況。第二十六說：『不應在不適當的時候做適當的事』，比如飢餓的時候應該施捨食物，而不是衣服；炎熱的時候應該施捨涼的東西，而不是火。『自他清凈施』，是指施捨者和接受者都互不見面。『合儀』，是指所施捨的東西，比如刀、毒藥、酒等，不會擾亂人心，其中的含義是可以理解的。第二十九，增慧行施中，首先是總的標示句，然後是問答式的詳細解釋，最後是總結。詳細解釋中有四段文字。第三段中說，『天性就是慳吝的人是慳吝之類』，天性就是慳吝的，叫做『性是慳吝』。如果不是天性慳吝，而是因為他人的教唆而慳吝的，叫做『慳吝類』。第四段中說，『尚且掩蓋他的過失，不讓別人知道，更何況觸犯他呢』，意思是說，更何況當面用言語觸犯他呢。上面說明的是現有財物的施捨，下面說明的是沒有現有財物的施捨，文中分為兩部分。首先是正面闡述沒有現有財寶的增慧行施，然後是判斷地位，這是地前假名菩薩的行施，而不是登地菩薩。第二部分說明法施，首先是根據經卷等來辨別施捨與不施捨，其次是『菩薩如何方便不施』，下面用問答的方式重新解釋行施的方便。前面一部分分為兩點，首先是辨別用經卷施捨以及不施捨的情況。如果有佛法同修向你求取經卷，菩薩自己衡量，如果對於這部經已經理解了其中的含義，就應該施捨給他。如果自己還沒有理解，需要尋讀研究，就不應該施捨給他。第二點說明沒有經卷等的情況，就觀察自己的心，有三句話。前兩句話中說，『假設我因此修行法施，乃至更何況讓他缺少妙智』 English version Suppose there is someone who does not eat onions himself and does not tell others that he knows the method of giving, but shares it with others, the Bodhisattva would not do this. And so on, extensively speaking, it is not just that he does not give onions to others, but he also does not give utensils that do not conform to etiquette or undertakings that do not conform to the rules, etc., to others. This is the meaning of it. In addition, giving by playing with throwing objects, or deliberately teasing the recipient, the Bodhisattva would not do. Giving with improper demeanor, the Bodhisattva would not do. Kuiji (a famous Buddhist commentator) explains: 'Or dispose of,' etc., refers to arranging for others to do unlawful things, and then giving, such as arranging for others to kill, and then giving things away. Fifteenth, not giving for the sake of fame and profit, in which four situations are analyzed in detail. Twenty-sixth says: 'One should not do appropriate things at inappropriate times,' such as giving food when hungry, not clothes; giving cool things when it is hot, not fire. 'Self and other pure giving' refers to the giver and the receiver not seeing each other. 'Conforming to etiquette' refers to the things given, such as knives, poison, wine, etc., not disturbing people's minds, and the meaning of it can be understood. Twenty-ninth, in increasing wisdom giving, first is the general indicative sentence, then the detailed explanation in the form of questions and answers, and finally the summary. There are four paragraphs in the detailed explanation. The third paragraph says, 'Those who are inherently stingy are of the stingy kind,' those who are inherently stingy are called 'inherently stingy.' If it is not inherent stinginess, but stinginess due to the instigation of others, it is called 'stingy kind.' The fourth paragraph says, 'One should cover up his faults and not let others know, let alone offend him,' meaning, let alone offend him face to face with words. The above explains the giving of existing wealth, and the following explains the giving of non-existing wealth, and the text is divided into two parts. First, it positively elaborates on the practice of increasing wisdom giving without existing wealth, and then judges the status, which is the practice of giving by a nominal Bodhisattva before the ground, not a Bodhisattva who has attained the ground. The second part explains Dharma giving, first distinguishing between giving and not giving based on scriptures, etc., and secondly, 'How does the Bodhisattva expediently not give,' and then re-explaining the convenience of giving in the form of questions and answers. The first part is divided into two points, first distinguishing between giving and not giving with scriptures. If a fellow practitioner of Buddhism asks you for scriptures, the Bodhisattva should measure himself, and if he has understood the meaning of this scripture, he should give it to him. If he has not understood it himself and needs to study it, he should not give it to him. The second point explains the situation where there are no scriptures, etc., and then observes one's own mind, there are three sentences. The first two sentences say, 'Suppose I practice Dharma giving because of this, let alone let him lack wonderful wisdom.'

【English Translation】 Modern Chinese translation Suppose there is someone who does not eat onions himself and does not tell others that he knows the method of giving, but shares it with others, the Bodhisattva would not do this. And so on, extensively speaking, it is not just that he does not give onions to others, but he also does not give utensils that do not conform to etiquette or undertakings that do not conform to the rules, etc., to others. This is the meaning of it. In addition, giving by playing with throwing objects, or deliberately teasing the recipient, the Bodhisattva would not do. Giving with improper demeanor, the Bodhisattva would not do. Kuiji (a famous Buddhist commentator) explains: 'Or dispose of,' etc., refers to arranging for others to do unlawful things, and then giving, such as arranging for others to kill, and then giving things away. Fifteenth, not giving for the sake of fame and profit, in which four situations are analyzed in detail. Twenty-sixth says: 'One should not do appropriate things at inappropriate times,' such as giving food when hungry, not clothes; giving cool things when it is hot, not fire. 'Self and other pure giving' refers to the giver and the receiver not seeing each other. 'Conforming to etiquette' refers to the things given, such as knives, poison, wine, etc., not disturbing people's minds, and the meaning of it can be understood. Twenty-ninth, in increasing wisdom giving, first is the general indicative sentence, then the detailed explanation in the form of questions and answers, and finally the summary. There are four paragraphs in the detailed explanation. The third paragraph says, 'Those who are inherently stingy are of the stingy kind,' those who are inherently stingy are called 'inherently stingy.' If it is not inherent stinginess, but stinginess due to the instigation of others, it is called 'stingy kind.' The fourth paragraph says, 'One should cover up his faults and not let others know, let alone offend him,' meaning, let alone offend him face to face with words. The above explains the giving of existing wealth, and the following explains the giving of non-existing wealth, and the text is divided into two parts. First, it positively elaborates on the practice of increasing wisdom giving without existing wealth, and then judges the status, which is the practice of giving by a nominal Bodhisattva before the ground, not a Bodhisattva who has attained the ground. The second part explains Dharma giving, first distinguishing between giving and not giving based on scriptures, etc., and secondly, 'How does the Bodhisattva expediently not give,' and then re-explaining the convenience of giving in the form of questions and answers. The first part is divided into two points, first distinguishing between giving and not giving with scriptures. If a fellow practitioner of Buddhism asks you for scriptures, the Bodhisattva should measure himself, and if he has understood the meaning of this scripture, he should give it to him. If he has not understood it himself and needs to study it, he should not give it to him. The second point explains the situation where there are no scriptures, etc., and then observes one's own mind, there are three sentences. The first two sentences say, 'Suppose I practice Dharma giving because of this, let alone let him lack wonderful wisdom.'

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資糧者。泰云。假設由此法故即成癡啞不忍法慳煩惱過故尚應法施。況復法施之時以自無法故令現在闕乏妙智資糧而不癡啞不能施耶。今勘舊論云。我寧以法施現世癡啞為除煩惱猶尚應施。況作來智慧方便。第三句中復有三思忖。言為為損害自煩惱耶等者。謂為當損害自煩惱行法施耶。為當爲圓滿自智資糧行法施耶。等見不施彼此經卷等智資糧勝者。留經本自讀長智資糧也。非施於彼建此功德者。施他經卷無此益也。但于當薄饒益法利非是覺慧者。若廢自尋讀施他經卷。但于來世得失法利不豐覺慧。第二問答重釋方便中。言如苾芻凈舍者。有展轉凈施。有真實凈施。如律中說。第三明無礙解施。景雲。此中謂於三施了達名體為他說法。即是法義二種無等行施。若了因果差別之理隨樂為說。即名樂說無礙。善達方言勸修三施即辨無礙。泰云。若異門者。一分施慈悲名異門。若施體性若釋施名若施因果皆如實知。此名無礙解施也。基述三藏云。若異門體相釋名此是法義無礙解。能詮所詮多異門分別等故。若因果差別是辨無礙解。辨說因果故。又若準下結文但云由財施由法故此結上二門由無礙解故。不言是何無礙。何故不言四無礙皆攝。今釋之云。謂於前財施法施無畏施中所有異門是法無礙。謂諸教法多以異門分別法相。若

【現代漢語翻譯】 現代漢語譯本 資糧者（means provisions）。泰（probably refers to a commentator or text）說：『假設因為這種做法會導致愚癡、瘖啞、不忍、吝嗇等煩惱，尚且應該行法施。更何況在行法施的時候，因為自己沒有法，導致現在缺乏妙智資糧，難道就會因此而愚癡瘖啞，不能佈施了嗎？』現在考察舊論說：『我寧願因為法施而在現世變得愚癡瘖啞，爲了去除煩惱，也尚且應該佈施。更何況是爲了未來的智慧方便。』 第三句中又有三重思考。『說是爲了損害自己的煩惱嗎？』等等，意思是說，是爲了損害自己的煩惱而行法施呢？還是爲了圓滿自己的智慧資糧而行法施呢？等等，看到不佈施彼此經卷等智慧資糧勝過佈施的情況，留下經書自己閱讀，增長智慧資糧。不是把經卷施捨給他人，而建立自己的功德。把經卷施捨給他人，沒有這樣的利益。 但是，對於那些只能獲得微薄法益，而不是覺悟智慧的人，如果廢棄自己尋讀經卷，而把經卷施捨給他人，那麼在來世只能獲得微薄的法益，而不能獲得豐厚的覺悟智慧。第二問答中，重新解釋方便，『如比丘清凈舍』，有輾轉清凈施，有真實清凈施，如律中所說。第三，闡明無礙解施。景（probably refers to a commentator or text）說：『這裡指的是對於三種佈施（財施、法施、無畏施）了達其名相體性，為他人說法，這就是法義兩種無等行施。如果了達因果差別的道理，隨其所樂而為之說法，就叫做樂說無礙。善於通達方言，勸人修習三種佈施，就是辯才無礙。』 泰（probably refers to a commentator or text）說：『如果從不同的角度來看，一部分施捨慈悲心，叫做異門。如果對於施捨的體性、解釋施捨的名稱、施捨的因果，都如實了知，這叫做無礙解施。』基述三藏（probably refers to a commentator or text）說：『如果從不同的角度來解釋體相和名稱，這是法義無礙解，因為能詮釋和所詮釋有很多不同的角度。如果對於因果的差別進行辨析，這是辯才無礙解，因為辨析和解說因果。』 而且，如果按照下面的結論，只說『因為財施』、『因為法施』，這樣來總結上面的兩種佈施，『因為無礙解』，卻沒有說是哪種無礙解，為什麼不說四無礙解都包含在內呢？現在解釋說，指的是在前面的財施、法施、無畏施中，所有不同的角度，是法無礙。也就是說，各種教法大多從不同的角度來分別法相。如果...

【English Translation】 English version 『Zīliáng zhě』 (資糧者) (means provisions). Tài (泰) (probably refers to a commentator or text) says: 『Suppose that because of this practice, one becomes foolish, mute, intolerant, and miserly due to afflictions, one should still practice Dharma giving. Moreover, when practicing Dharma giving, if one lacks the Dharma oneself, causing a present deficiency in the provisions of wondrous wisdom, would one then become foolish, mute, and unable to give?』 Now, examining the old treatises, it says: 『I would rather become foolish and mute in this life due to Dharma giving, and to eliminate afflictions, I should still give. Moreover, it is for the sake of future wisdom and skillful means.』 In the third sentence, there are three considerations. 『Is it to harm one's own afflictions?』 etc., meaning, is it to practice Dharma giving to harm one's own afflictions? Or is it to practice Dharma giving to perfect one's own provisions of wisdom? Etc., seeing that not giving each other scriptures and other provisions of wisdom is better than giving, keeping the scriptures to read oneself increases the provisions of wisdom. It is not giving the scriptures to others and establishing one's own merit. Giving the scriptures to others does not have this benefit. However, for those who can only obtain meager benefits of the Dharma, and not awakening wisdom, if one abandons reading the scriptures oneself and gives the scriptures to others, then in the future life, one can only obtain meager benefits of the Dharma, and not abundant awakening wisdom. In the second question and answer, re-explaining skillful means, 『like a Bhikshu (苾芻) purely giving』, there is transferred pure giving, and there is true pure giving, as said in the Vinaya (律). Third, elucidating unobstructed eloquence giving. Jǐng (景) (probably refers to a commentator or text) says: 『Here, it refers to understanding the names, characteristics, and essence of the three givings (material giving, Dharma giving, fearlessness giving), and speaking the Dharma to others, which is the unequaled practice of both Dharma and meaning. If one understands the principles of the differences between cause and effect, and speaks the Dharma according to what they like, it is called unobstructed joyful speaking. Being good at understanding dialects and encouraging people to cultivate the three givings is unobstructed eloquence.』 Tài (泰) (probably refers to a commentator or text) says: 『If viewed from different perspectives, a portion of giving compassion is called different aspects. If one truly knows the essence of giving, the explanation of the name of giving, and the cause and effect of giving, this is called unobstructed eloquence giving.』 Jīshù Sānzàng (基述三藏) (probably refers to a commentator or text) says: 『If explaining the essence and name from different perspectives, this is unobstructed eloquence of Dharma and meaning, because there are many different perspectives for what can be explained and what is explained. If analyzing the differences between cause and effect, this is unobstructed eloquence of discernment, because it discerns and explains cause and effect.』 Moreover, if according to the conclusion below, it only says 『because of material giving』, 『because of Dharma giving』, thus summarizing the above two givings, 『because of unobstructed eloquence』, but it does not say which unobstructed eloquence it is, why not say that all four unobstructed eloquences are included? Now, explaining, it refers to all the different perspectives in the previous material giving, Dharma giving, and fearlessness giving, which is unobstructed Dharma. That is to say, various teachings mostly distinguish the characteristics of the Dharma from different perspectives. If...

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體相即義無礙。所詮之義多約實體言體相。若釋名謂訓詞無礙。釋名字故。若因果差別是辨說無礙。以能辨說法因果事故。即四無礙皆在此中。以于財等施上有此無礙。如實了知而行佈施是名無礙解施。又四無礙解中一一皆有異門體相乃至因果等。未必別配之。今準舊論云。比類相貌若名義分別因果。即以基云異門是法無礙等為善釋也。第四明無量心施。諸有恩等者依舍親心也。第五明對治施。于中有二。初總舉二別釋。別釋中三。初明所治四障。次明能治四智。后明四智用有差別。測云。四障體者。一先未串習以種子上無堪任性為體。二施物鮮闕。若論外物。以六法四相是諸塵故。若論內法等。以五蘊十二支為體。三耽著上妙悅意財物。以增上貪為體。四觀見當來具足財果而深欣樂。以求來果邪見為體。次明能治四智。一者覺悟者。覺悟自己。昔來未串習施現有多財而不樂施勵而行。二者忍受眾苦者。施物本少能頓施之忍飢寒苦。三者遍知顛倒者。愛著妙財深為樂凈。令知皆是發煩惱不凈之本。故能抽舍。名知顛倒。四見行性不牢者。不著施果了無常性。第六明增上意樂施。舊名內獨凈心施。難行施中雲或有上品恩者。舊論云增上施物。舊大德解云。謂精進物如七寶等。今依新論。有上品恩者。或可重恩遣賚將惠于

人。或可兒女妻奴等於己有恩將惠於人。云爲難矣。一切門施中略有四相者。若依舊論有五段文。四段共新論同。更有一句。若自集佈施。是故舊人數四門不同。父母為一。妻子為二。奴婢作使為三。善友大臣為四。今依新論。自財為一。化他得財為二。施親屬父母等為三。施來者為四。前二約財分二。后約施境為二。善士施有五相可知。一切種施中有十三相。一無依施者。謂不依名聞果報。二廣大施者。不觀受者。凡聖乞求皆空故。善戒經云。不觀福田非福田。歡喜施者三時歡喜也。五田器施者。施四邊道凈福田也。六非田器施。舊論第六名一切施。七一切物施者。謂有物皆舍。八一切處施。謂所簡處所。九一切時施者。謂不簡時節。十無罪施者。謂非法財物所以施人。十二方土施者。謂隨方所須皆悉施。舊論闕有情物施。分財為二。數成十三。遂求施有八。舊論云除惱施。此世他世樂施略有九種者。基云。且如舊遠師釋云。財法無畏等各有三。財中者三者。上妙為第一。清凈為二。如法為三。上妙即末尼等上妙物也。清凈謂非劫盜得。如法者謂如法財非刀酒等。其無畏法施等各三者可知。又有人云。初謂財施法施無畏者。此辨三種體。於此三上分心六用。財施有二用。謂慳吝積藏垢。無畏施有三。明三畏。法施合

【現代漢語翻譯】 現代漢語譯本 人。或許兒女妻奴等，認為他們對自己有恩，便施恩惠於他人，這可以稱為難事了。一切佈施的門類中，略有四種情況。如果按照舊的理論，有五段文字，其中四段與新的理論相同，只是多了一句：『如果自己積聚財物進行佈施』。因此，舊的理論中，人數的四種分類不同：父母為一，妻子為二，奴婢僕役為三，善友大臣為四。現在按照新的理論，自身擁有的財物為一，通過化緣等方式得到的財物為二，佈施給親屬父母等為三，佈施給前來乞討的人為四。前兩種是按照財物的來源分為兩類，后兩種是按照佈施的對象分為兩類。善士的佈施有五種表現，可以瞭解。一切種類的佈施中有十三種表現：一是不求回報的佈施（無依施），即不追求名聲和果報；二是廣大的佈施（廣大施），不分別接受佈施的對象，無論是聖人還是凡人，都一視同仁。正如《善戒經》所說：『不觀察是否是福田或非福田，而是歡喜地佈施』。三時歡喜也屬於廣大施。五是田器施（五田器施），即在四通八達的道路上佈施，以凈化福田。六是非田器施（非田器施），舊的理論中第六種稱為一切施。七是一切財物都施捨（一切物施），即擁有什麼就施捨什麼。八是在一切地方都施捨（一切處施），即不選擇特定的場所。九是在一切時間都施捨（一切時施），即不選擇特定的時節。十是無罪的佈施（無罪施），即用合法的財物來佈施。十二是隨順各地的需求進行佈施（十二方土施），即根據各地所需，都給予施捨。舊的理論中缺少有情之物的施捨，將財物分為兩類，總數達到十三種。遂求施有八種。舊的理論中說的是除惱施。此世他世樂施略有九種，基的解釋是：比如舊時遠師解釋說，財施、法施、無畏施等各有三種。財施中的三種是：上妙為第一，清凈為第二，如法為第三。上妙指的是摩尼寶珠等上妙之物；清凈指的是不是通過劫掠偷盜得來的財物；如法指的是如法的財物，不是通過刀、酒等非法途徑獲得的。無畏施和法施等各自的三種情況可以類推得知。又有人說，最初所說的財施、法施、無畏施，是辨別這三種佈施的本體，在這三種佈施上，從心的角度分為六種作用。財施有兩種作用，即去除慳吝和積藏的污垢；無畏施有三種作用，闡明三種畏懼；法施合

【English Translation】 English version People. Perhaps children, wives, and servants, considering them to be indebted to oneself, bestow favors upon others. This can be called a difficult thing to do. Among all categories of giving, there are roughly four aspects. According to the old theory, there are five sections of text, four of which are the same as the new theory, with only one additional sentence: 'If one accumulates wealth to give.' Therefore, in the old theory, the four categories of people are different: parents are one, wife is two, servants are three, and good friends and ministers are four. Now, according to the new theory, one's own wealth is one, wealth obtained through alms-seeking is two, giving to relatives and parents is three, and giving to those who come begging is four. The first two are divided into two categories according to the source of wealth, and the latter two are divided into two categories according to the object of giving. The five manifestations of a virtuous person's giving can be understood. There are thirteen manifestations in all kinds of giving: first, giving without seeking reward (Anasraya-dāna), that is, not pursuing fame and retribution; second, vast giving (Mahā-dāna), not distinguishing the recipients, treating both saints and ordinary people equally. As the Śīla-saṃgraha-sūtra says: 'Do not observe whether it is a field of merit or not a field of merit, but give with joy.' Joy at all three times also belongs to vast giving. Fifth, giving in fields and vessels (Kṣetra-pātra-dāna), that is, giving on roads that are open in all directions, in order to purify the field of merit. Sixth, giving in non-fields and vessels (Akṣetra-pātra-dāna), which in the old theory is called all giving. Seventh, giving all things (Sarva-vastu-dāna), that is, giving whatever one possesses. Eighth, giving in all places (Sarva-sthāna-dāna), that is, not choosing specific places. Ninth, giving at all times (Sarva-kāla-dāna), that is, not choosing specific times. Tenth, giving without sin (Anavadya-dāna), that is, using legitimate wealth to give. Twelfth, giving according to the needs of each place (Dvādaśa-dik-dāna), that is, giving according to the needs of each place. The old theory lacks the giving of sentient beings, dividing wealth into two categories, totaling thirteen. There are eight types of giving that are sought. The old theory speaks of giving that removes annoyance. There are roughly nine types of giving that bring happiness in this life and the next. The explanation of the base is: for example, the old distant master explained that giving of wealth, giving of Dharma, and giving of fearlessness each have three types. The three types of wealth giving are: the supreme is the first, purity is the second, and accordance with the Dharma is the third. The supreme refers to supreme things such as mani jewels; purity refers to wealth not obtained through robbery or theft; accordance with the Dharma refers to wealth obtained in accordance with the Dharma, not through illegal means such as knives and alcohol. The three types of giving of fearlessness and giving of Dharma can be inferred. Some say that the initial giving of wealth, giving of Dharma, and giving of fearlessness are to distinguish the essence of these three types of giving. On these three types of giving, from the perspective of the mind, there are six functions. Wealth giving has two functions, namely, removing the defilements of stinginess and accumulation; fearlessness giving has three functions, clarifying the three fears; Dharma giving combines

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為一。問曰。此中何故余處法施為初后明無畏。今此無畏施居先法施為后。義曰。下論曰。謂財施無畏能令眾生此世安樂。此二俱現樂故。所以鄰次財施先明無畏法施者后。為利後世所以後明。泰云。調伏慳吝謂舍財物著者。自有人知彼物於己無用。然慳吝執著故不施人。調伏積藏謂舍用著者。積集財物擬自受用。菩薩亦舍此心。於三施中第一舍上妙財物。第二第三非上妙財物。清凈施有十相。言非來求者疾望得財如諸菩薩速希惠施者。共速希惠施。遇其前人疾望得財。不執取施者。舊論云不異見言或執此見空無有果等。有三見。一空無果見。二害為正法無。三非勝為勝見。此三皆是邪見所攝。所以者何。若依薩婆多。非勝為勝見是見取所攝。今依大乘。見取必像于見乃名見取。今於此中盡不緣見故非見取。又正親見若別若總求者相似漸施頓施物平等何緣而執有差別者。謂若百人前後別漸別漸而施。一時總百頓施。其福平等。何緣而執福有差別。

第四十卷

戒品

若依梵本有其三名。尸羅此云清涼。即明戒體有勝威力能令行者身心清涼。梵語名毗奈耶此云調伏。據教是能調伏。又有一名名毗熾多此間名已調伏。此據行律之人名已調伏。梵本唯此三名亦無毗尼之名。若言律儀及以戒等並是此間名也

【現代漢語翻譯】 為一。問曰：此中何故余處法施為初，后明無畏？今此無畏施居先，法施為后？義曰：下論曰：『謂財施、無畏能令眾生此世安樂，此二俱現樂故。』所以鄰次財施先明無畏，法施者后，為利後世所以後明。泰云：『調伏慳吝，謂舍財物著者。』自有人知彼物於己無用，然慳吝執著故不施人。調伏積藏，謂舍用著者。積集財物擬自受用，菩薩亦舍此心。於三施中，第一舍上妙財物，第二第三非上妙財物。清凈施有十相。言非來求者疾望得財，如諸菩薩速希惠施者，共速希惠施。遇其前人疾望得財，不執取施者。舊論云：『不異見言，或執此見空無有果等。』有三見：一、空無果見；二、害為正法無；三、非勝為勝見。此三皆是邪見所攝。所以者何？若依薩婆多（Sarvastivada，一切有部），非勝為勝見是見取所攝。今依大乘，見取必像于見乃名見取。今於此中盡不緣見故非見取。又正親見若別若總，求者相似，漸施頓施物平等，何緣而執有差別者？謂若百人前後別漸別漸而施，一時總百頓施，其福平等。何緣而執福有差別。 現代漢語譯本： 關於這一點。有人問：『為什麼在其他地方，法施被放在首位，然後才說明無畏施？而在這裡，無畏施卻排在前面，法施放在後面呢？』解釋說：下面的論述說：『財施和無畏施能使眾生在今世獲得安樂，因為這兩種佈施都能帶來眼前的快樂。』因此，緊接著財施之後說明無畏施，而將法施放在後面，是爲了利益後世，所以才放在後面說明。泰法師說：『調伏慳吝，指的是那些執著于財物而不肯佈施的人。』有些人明明知道某樣東西對自己沒有用處，但因為慳吝執著，所以不肯施捨給別人。調伏積藏，指的是那些執著于享用的人。他們積聚財物，打算自己享用，菩薩也會捨棄這種心態。在三種佈施中，第一種是捨棄上妙的財物，第二種和第三種則不是上妙的財物。清凈的佈施有十種相狀。所謂不等待別人來求就迅速希望得到財物，就像諸位菩薩迅速希望給予佈施一樣，共同迅速希望給予佈施。遇到前面的人急切地希望得到財物，不執著于佈施者。舊論說：『不要持有與正見相異的見解，或者執著于認為空無果報等的見解。』有三種見解：第一種是空無果報的見解；第二種是認為傷害是正法；第三種是將非殊勝的視為殊勝的見解。這三種都是邪見所包含的。為什麼這樣說呢？如果按照薩婆多（Sarvastivada，一切有部）的觀點，將非殊勝的視為殊勝的見解是見取所包含的。現在按照大乘的觀點，見取必定要類似於見才能被稱為見取。現在這裡完全不涉及見，所以不是見取。此外，無論是親自看見還是聽別人說，無論是分別佈施還是總體佈施，求施者的情況相似，無論是漸次佈施還是頓然佈施，佈施的物品相同，為什麼一定要執著于認為有差別呢？比如，如果對一百個人先後分別漸次地佈施，與一次性對一百個人總體頓然地佈施，其福報是相等的。為什麼一定要執著于認為福報有差別呢？ 第四十卷 戒品 若依梵本有其三名。尸羅（Śīla，戒）此云清涼，即明戒體有勝威力，能令行者身心清涼。梵語名毗奈耶（Vinaya，律）此云調伏，據教是能調伏。又有一名名毗熾多（Vicita），此間名已調伏。此據行律之人名已調伏。梵本唯此三名，亦無毗尼之名。若言律儀及以戒等並是此間名也。 現代漢語譯本： 第四十卷 戒品 如果按照梵文原本，有三個名稱。尸羅（Śīla，戒），這裡翻譯為清涼，說明戒體具有殊勝的威力，能夠使修行者身心清涼。梵語名為毗奈耶（Vinaya，律），這裡翻譯為調伏，從教義上來說是能夠調伏。還有一個名稱叫做毗熾多（Vicita），這裡翻譯為已調伏。這是從修行戒律的人的角度來說，他們已經得到了調伏。梵文原本只有這三個名稱，也沒有毗尼這個名稱。如果說律儀以及戒等，都是這裡的名稱。

【English Translation】 For one. Question: Why is Dharma giving mentioned first and then fearlessness in other places? Why is the giving of fearlessness placed first and Dharma giving later here? Answer: The following treatise says: 'Giving of wealth and fearlessness can bring happiness to sentient beings in this life, because both bring immediate happiness.' Therefore, giving of wealth is mentioned first, followed by fearlessness, and Dharma giving is mentioned last, because it benefits future lives. Master Tai said: 'Subduing stinginess refers to those who are attached to material possessions.' Some people know that something is useless to them, but they are stingy and attached, so they do not give it to others. Subduing hoarding refers to those who are attached to enjoyment. They accumulate wealth, intending to enjoy it themselves, but Bodhisattvas also abandon this mindset. Among the three types of giving, the first is giving up excellent material possessions, while the second and third are not excellent material possessions. Pure giving has ten characteristics. It means quickly hoping to obtain wealth without being asked, just like the Bodhisattvas quickly hoping to give, jointly quickly hoping to give. When encountering someone who eagerly hopes to obtain wealth, do not be attached to the giver. The old treatise says: 'Do not hold different views, or be attached to the view that emptiness has no consequences, etc.' There are three views: first, the view that emptiness has no consequences; second, the view that harming is the correct Dharma; and third, the view that considering the non-superior as superior. All three are included in wrong views. Why is this so? According to Sarvastivada (Sarvastivada, the school of 'everything exists'), considering the non-superior as superior is included in grasping at views. Now, according to Mahayana, grasping at views must resemble a view to be called grasping at views. Here, there is no connection to views, so it is not grasping at views. Furthermore, whether seen personally or heard from others, whether giving separately or giving collectively, if the seekers are similar, whether giving gradually or giving suddenly, if the objects given are equal, why insist on seeing a difference? For example, if giving to one hundred people separately and gradually, versus giving to one hundred people collectively and suddenly, the merit is equal. Why insist on seeing a difference in merit? English version: Volume 40 The Chapter on Precepts According to the Sanskrit original, there are three names. Śīla (Śīla, precepts), which is translated here as 'coolness,' indicating that the essence of precepts has superior power, enabling practitioners to have coolness of body and mind. The Sanskrit name is Vinaya (Vinaya, discipline), which is translated here as 'subduing,' and according to the teachings, it is capable of subduing. There is also a name called Vicita (Vicita), which is translated here as 'already subdued.' This is from the perspective of those who practice the precepts, that they have already been subdued. The Sanskrit original only has these three names, and there is no name like 'Vinaya.' If we speak of 'rules of conduct' and 'precepts,' these are names used here.

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。景雲。有所遮防故名為戒。戒通善惡。善惡各有遮防。今明善戒遮防惡法所以名戒。若言防非止惡故名戒者。惡戒云何得名防非止惡。由有此妨故得言遮防名戒亦名律儀。內調名律外現法式名律儀律儀雖通善惡戒今明善律儀也。基云。戒是防非之異名。言惡戒者。惡體非尸羅。惡于尸羅名惡尸羅。若爾亦應惡體非是見。惡出見故名惡見。解即不然。種求以解是善惡並推求。清涼名尸羅。尸羅求惡體。前明施品以除外慳。今次持戒以防內垢。故此品來。文中有三。初問次解后結。解中復三。初解九門凈戒。第二明戒勝利。第三明戒所作。前中初頌及長行開列九門。后依門辨即為九段。解自性中初問次解后結。解中有三。初舉數列名。二次第列釋。三結難勝利。列四中依修得戒名從他正受。不依師授要期自凈名善凈意業。舊論云。善凈心受犯已即悔名還凈。一向涼凈名深敬專念。前二是受后二是持釋中有三。初依二受生三據次明受隨分別后明本凈還凈。前中本受對他言我能持。故今犯於他愧恥。本自要期我永不犯戒。于自慚羞。言二因緣故離諸惡作者。泰云。一從他正受。二意樂清凈。以為因緣故后不生悔也。測有四釋。一云。二受為一緣二持為一緣。二云。即以二持為二緣。三云。慚愧為二因緣二受為二緣。四云。二

受為二因慚愧為二緣。雖有多釋。今取即以二持為二緣。為順文相之釋也。結嘆勝利中應知即是妙善凈戒正受隨學等。約律儀戒。應知即是無量凈戒等。攝善諸戒。應知即是饒益一切有情等。攝有情戒。應知即是能獲大果勝利凈戒等。總三戒得大果利。一切戒中初問次釋后結前生后。釋中有二。初約在家出家略明一切戒。二又即依此下廣明一切戒。于中復二。初明三聚戒體即是所學。二居諸菩薩欲于如是菩薩所學等下明依戒修學即能學。前中有三。初略明受中三聚戒體。二云何菩薩住律儀戒住攝善法戒下廣明持中三聚戒相。第三結之。前中有二。初總牒開。二依章別釋。謂諸菩薩所受七眾別解脫律儀即是苾芻戒等者。景雲。菩薩律儀遠至菩提。今約七眾形居律儀辨菩薩者。以制過粗同故。又彼菩薩身在七眾。身語七支隨彼七眾有具不具。比丘比丘尼有身語七支。沙彌沙彌尼及正學等五眾但有身語四支。意三皆具足。菩薩即大戒。二眾具有十支。余之五眾但有七支除語中三。亦可菩薩雖形居后五。然具離諸惡故。七眾受律儀戒時皆具十善業道。以一切惡皆遠離故。是善皆修是生皆攝故。測云。菩薩律儀與聲聞律儀體實差別。但七眾舊受聲聞戒者后受菩薩戒時所發支種。若苾芻即如苾芻戒支種。除與聲聞不共學者。其餘支

{ "translations": [ "現代漢語譯本", "受戒包含兩個因素，慚愧包含兩個緣由。雖然有多種解釋，現在採用以二種堅持作為兩種緣由的說法，這是爲了順應文句的含義。在總結讚歎殊勝之處時，應當知道這指的是妙善凈戒的正受和隨學等，這是關於律儀戒的。應當知道這指的是無量凈戒等，這是攝集善法的各種戒律。應當知道這指的是饒益一切有情等，這是攝集有情戒。應當知道這指的是能夠獲得巨大果報和殊勝利益的凈戒等，總括了三種戒律能獲得巨大的果報利益。一切戒律中，先提問，然後解釋，最後總結，前後的內容相互呼應。解釋部分分為兩個部分。首先，簡要地說明在家和出家的一切戒律。其次，又依據這些內容，詳細地說明一切戒律。其中又分為兩個部分。首先，說明三聚戒的本體就是所學的內容。其次，在『諸菩薩想要在這樣的菩薩所學之處』等之後，說明依靠戒律修行就是能學。前面部分分為三個部分。首先，簡要地說明受戒中的三聚戒本體。其次，『云何菩薩住律儀戒住攝善法戒』等之後，詳細地說明持戒中的三聚戒相。第三，進行總結。前面部分分為兩個部分。首先，總括地提出並展開。其次，依據章節分別解釋。所謂諸菩薩所受的七眾別解脫律儀就是苾芻戒（bhiksu，比丘）等，景法師說，菩薩的律儀深遠直至菩提（bodhi，覺悟）。現在依據七眾的形貌和所居的律儀來辨別菩薩，是因為他們所禁止的過失粗重相同。而且這些菩薩身在七眾之中，身語七支隨著七眾的情況而有具足或不具足。比丘（bhiksu，比丘）和比丘尼（bhiksuni，比丘尼）具有身語七支。沙彌（sramanera，沙彌）、沙彌尼（sramanerika，沙彌尼）以及正學女等五眾只有身語四支。意三業都具足。菩薩即是大戒。二眾具有十支，其餘的五眾只有七支，去除了語中的三支。也可以說菩薩雖然形貌上屬於后五眾，但因為遠離一切惡行，所以七眾在受律儀戒時都具備十善業道。因為一切惡行都遠離，一切善行都修習，一切眾生都攝受。測法師說，菩薩的律儀與聲聞（sravaka，聲聞）的律儀本體實際上有差別。但是七眾中先前受聲聞戒的人，後來受菩薩戒時所發的支分種子，如果是苾芻（bhiksu，比丘），就如苾芻戒的支分種子，除了與聲聞不共同學習的之外，其餘的支分。" ], "english_translations": [ "English version", 'Receiving precepts has two causes, and shame has two conditions. Although there are many explanations, we now adopt the explanation that taking the two kinds of adherence as the two conditions, which is to follow the meaning of the text. In concluding and praising the victory, it should be known that this refers to the perfect and virtuous pure precepts, proper reception, and subsequent learning, etc., which is about the Vinaya precepts. It should be known that this refers to immeasurable pure precepts, etc., which are the precepts that gather all good dharmas. It should be known that this refers to benefiting all sentient beings, etc., which are the precepts that gather sentient beings. It should be known that this refers to pure precepts that can obtain great fruits and excellent benefits, etc., which summarizes that the three kinds of precepts can obtain great fruits and benefits. In all precepts, first there is a question, then an explanation, and finally a conclusion, with the preceding and following content echoing each other. The explanation is divided into two parts. First, briefly explain all the precepts for laypeople and renunciants. Second, based on these contents, explain all the precepts in detail. Among them, there are two parts. First, explain that the essence of the three clusters of precepts is what is to be learned. Second, after \'Bodhisattvas want to learn in such places where Bodhisattvas learn,\' explain that relying on precepts to cultivate is what can be learned. The first part is divided into three parts. First, briefly explain the essence of the three clusters of precepts in receiving precepts. Second, after \'How do Bodhisattvas abide in the Vinaya precepts and abide in the precepts that gather good dharmas,\' explain in detail the characteristics of the three clusters of precepts in upholding precepts. Third, make a conclusion. The first part is divided into two parts. First, generally present and unfold. Second, explain separately according to the chapters. The so-called Pratimoksha (Pratimoksha, individual liberation) Vinaya precepts received by the seven assemblies of Bodhisattvas are the Bhikshu (bhiksu, monk) precepts, etc. Master Jing said that the Vinaya of Bodhisattvas is far-reaching and extends to Bodhi (bodhi, enlightenment). Now, Bodhisattvas are distinguished based on the appearance and Vinaya they reside in, because the faults they prohibit are the same in terms of being coarse and serious. Moreover, these Bodhisattvas are in the seven assemblies, and the seven branches of body and speech are either complete or incomplete depending on the situation of the seven assemblies. Bhikshus (bhiksu, monks) and Bhikshunis (bhiksuni, nuns) have the seven branches of body and speech. Sramaneras (sramanera, novice monks), Sramanerikas (sramanerika, novice nuns), and Siksamana (siksamana, probationary nuns), etc., only have the four branches of body and speech. The three karmas of mind are complete. Bodhisattvas are the great precepts. The two assemblies have ten branches, and the remaining five assemblies only have seven branches, removing the three branches in speech. It can also be said that although Bodhisattvas belong to the latter five assemblies in appearance, because they are far away from all evil deeds, the seven assemblies all possess the ten good karmic paths when receiving the Vinaya precepts. Because all evil deeds are abandoned, all good deeds are cultivated, and all sentient beings are gathered. Master Ce said that the essence of the Vinaya of Bodhisattvas and the Vinaya of Sravakas (sravaka, hearers) is actually different. However, for those in the seven assemblies who previously received Sravaka precepts, the branches and seeds that are generated when they later receive Bodhisattva precepts, if they are Bhikshus (bhiksu, monks), are like the branches and seeds of Bhikshu precepts, except for those that are not commonly learned with Sravakas, the remaining branches.'" ] }

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種即與苾芻所發支同。乃至若近事男女受五戒竟后更受菩薩戒時所發支種即與近事戒支種同。故言如是七種戒即是菩薩戒律儀戒。雖受不發但由支種同故言即是七眾所受戒。其餘菩薩四波羅夷四十二輕戒等皆是攝善法戒。攝眾生戒中有違犯故立此諸戒。非是攝律儀戒。又失聲聞戒不失菩薩戒。所以然者。聲聞戒命終二形生等失聲聞戒而不失菩薩戒。或有二緣。一退菩提心失。二起增上煩惱失。而不失聲聞戒。故知菩薩戒與聲聞戒差別。善法戒中言謂諸菩薩受律儀戒后所有一切為大菩提等者。是略標。景雲。受三聚戒理實同時。義說前後。由先離惡後方善。測云。依舊論言謂菩薩受律儀戒上。舊人解云。形前喚后。校量勝律儀正意相同。七眾所以不如。攝善作修不共二乘故名為上。今云受律儀戒後者。此是義說前後。非受前後。問三聚凈戒俱說受得。何故今云受律儀后為大菩提積集諸善是攝善法戒耶。解云。此說相顯。律儀戒是止善。說顯攝善法戒是作善。住凈戒已修習相顯。故云受律儀為大菩提集善名攝善法戒。就實三聚戒並說受得故也。此復云何下廣明。于中有三。初約三慧明攝善。二約三業明。如是時時等明身業。于諸妙境下明語業。於十方界下明意業。以身語意下總約三業明迴向發願及供養行而無放逸身業。初

【現代漢語翻譯】 現代漢語譯本： 所說的『種』，與比丘（Bhikkhu，佛教僧侶）所發的戒條相同。乃至如果居士男女受完五戒后，再受菩薩戒時，所發的戒條種類與居士戒的戒條種類相同。所以說，這七種戒就是菩薩戒律儀戒。即使受了戒沒有實際發起，但由於戒條種類相同，所以說就是七眾所受的戒。其餘菩薩的四波羅夷（catvāri pārājayikāni，四種根本重罪）、四十二輕戒等，都是攝善法戒。攝眾生戒中有違犯，所以設立這些戒，而不是攝律儀戒。 另外，失去聲聞戒（Śrāvakayāna，小乘佛教的戒律）不一定會失去菩薩戒。原因是，聲聞戒在命終或變成雙性人等情況下會失去，但不會失去菩薩戒。或者有兩種情況會失去菩薩戒：一是退失菩提心（bodhicitta，覺悟之心），二是生起強烈的煩惱。但不會失去聲聞戒。所以可知菩薩戒與聲聞戒的差別。在善法戒中說，『所謂的菩薩在受律儀戒后，所有一切爲了大菩提（mahābodhi，偉大的覺悟）』等等，是簡略的標示。景雲說：『受三聚戒（tri-saṃvara，三種戒律）在道理上是同時的，但從意義上說是先後的。因為先要遠離惡行，然後才能行善。』測云說：『依照舊論的說法，所謂的菩薩受律儀戒之上。』舊人的解釋說：『先呼喚后。』衡量勝律儀的正意是相同的。七眾之所以不如，是因為攝善的修習不與二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）相同，所以稱為上。現在說受律儀戒之後，這是從意義上說有先後，而不是受戒有先後。』 問：三聚凈戒（tri-saṃvara，三種清凈戒律）都說是同時受得，為什麼現在說受律儀戒后，爲了大菩提而積聚諸善，是攝善法戒呢？ 答：這是說相的顯現。律儀戒是止惡行善，說顯攝善法戒是作善。安住于清凈戒后修習，相就顯現了。所以說受律儀戒爲了大菩提而積聚善行，稱為攝善法戒。實際上三聚戒是同時受得的。』 下面進一步詳細說明。其中有三點：第一，從三慧（tri-vidyā，三種智慧）來說明攝善；第二，從三業（tri-karma，身、語、意三種行為）來說明。『像這樣時時』等，說明身業（kāya-karma，身體的行為）。『在各種美妙的境界』等，說明語業（vak-karma，語言的行為）。『在十方世界』等，說明意業（manas-karma，意念的行為）。『以身語意』等，總的從身、語、意三業來說明迴向發願以及供養的行為，並且沒有放逸的身業。這是第一點。

【English Translation】 English version: The 'seed' mentioned is the same as the precepts issued by a Bhikkhu (Buddhist monk). Furthermore, if a male or female lay follower, after taking the five precepts, takes the Bodhisattva precepts, the type of precepts issued is the same as the type of precepts for lay followers. Therefore, it is said that these seven types of precepts are the Bodhisattva precepts of moral discipline. Even if one takes the precepts without actually initiating them, because the types of precepts are the same, it is said that they are the precepts taken by the seven assemblies. The remaining four Pārājayikas (four root downfalls) and forty-two minor precepts of the Bodhisattva are all precepts of embracing good dharmas. Because there are violations in the precepts of embracing sentient beings, these precepts are established, and they are not precepts of embracing moral discipline. Furthermore, losing the Śrāvakayāna (the Vehicle of Hearers) precepts does not necessarily mean losing the Bodhisattva precepts. The reason is that the Śrāvakayāna precepts are lost upon death or becoming hermaphroditic, but the Bodhisattva precepts are not lost. Or there are two reasons for losing the Bodhisattva precepts: one is losing the Bodhicitta (the mind of enlightenment), and the other is arising of strong afflictions. But the Śrāvakayāna precepts are not lost. Therefore, it can be known that there is a difference between the Bodhisattva precepts and the Śrāvakayāna precepts. In the precepts of good dharmas, it is said that 'all that the Bodhisattvas do after taking the precepts of moral discipline for the sake of Mahābodhi (great enlightenment)' is a brief indication. Jingyun said: 'Taking the three vows (tri-saṃvara) is simultaneous in principle, but sequential in meaning. Because one must first abandon evil deeds before one can practice good deeds.' Ce Yun said: 'According to the old treatise, it is said that the Bodhisattva takes the precepts of moral discipline above.' The old explanation says: 'Call the former and then the latter.' The correct intention of measuring the superior moral discipline is the same. The reason why the seven assemblies are not as good is that the practice of embracing good is not the same as the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), so it is called superior. Now it is said that after taking the precepts of moral discipline, this is sequential in meaning, not sequential in taking the precepts.' Question: The three pure precepts (tri-saṃvara) are all said to be taken simultaneously, so why is it now said that after taking the precepts of moral discipline, accumulating all good for the sake of great enlightenment is the precept of embracing good dharmas? Answer: This is the manifestation of the aspect. The precepts of moral discipline are to stop evil and do good, and it is said that the precepts of embracing good dharmas are to do good. After abiding in the pure precepts, the aspect of practice is manifested. Therefore, it is said that taking the precepts of moral discipline to accumulate good deeds for the sake of great enlightenment is called the precept of embracing good dharmas. In reality, the three precepts are taken simultaneously.' The following is a further detailed explanation. There are three points: first, explaining embracing good from the perspective of the three wisdoms (tri-vidyā); second, explaining from the perspective of the three karmas (tri-karma: body, speech, and mind). 'Like this, at all times,' etc., explains the body karma (kāya-karma). 'In all wonderful realms,' etc., explains the speech karma (vak-karma). 'In the ten directions,' etc., explains the mind karma (manas-karma). 'With body, speech, and mind,' etc., generally explains the actions of dedication, aspiration, and offering from the perspective of the three karmas of body, speech, and mind, and there is no negligent body karma. This is the first point.

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約敬田以明三。于疾病下約悲田以明。第三于諸學處下若依景雲明七善。今依測云明九善。一正念。二正知。三正行。四防守密護根門。五于食知量。六初后夜常修悎寤。七親近善士依止善支。八護持不犯。九犯已能悔。此九善法並如聲聞地出離地二道資糧中說。此云正念當彼第五資糧。正能防護根律儀體。正知當彼第八資糧。正行當第四資糧安住具戒等。防守密護根門者心根律儀所防。六根體由所防無過清凈故。等為一善處思量。言于食知量初后夜常修悎寤親近善士等。如彼廣說。言于自愆犯審諦了知深見過去者。當彼第四資糧。有六句中第五句于微少罪見大怖畏。饒益有情戒中。若依舊論。即於此初中分為二。謂彼彼事業及瞻侍病等開為二故。今此論以同皆是助伴故合為一。此論第四第五二門彼合為第五。故有此開合不同。故十一數同。彼有別言第一第二等字。此論有又字。舊人即依彼文判釋云。十一中初二是其同事。次一是愛語。次四是佈施。后四是利行。前同事中饒益為伴樂事。同病等為伴。共事中同。今依新論。初一是同事。次一愛語。次五佈施。后四利行。同事有二。初隨義利同事。二于拔苦同事。佈施五中初一報恩施。次二無畏施。無畏施中初一故苦無畏施。次二除愛無畏施。次一正是財施。后一法施

御眾。利行四中初一于無德善人隨順心轉。二于有德善人讚揚實德。言若隱若露等者。或在屏處或在眾前嘆他實德。三于有過軟性有情調伏驅擯。于下品者調伏。中品者訶責治罰。上品者驅擯。四于有情過剛強惡人神力制伏。第二廣明持中三聚戒相初並作三問。下次第答。答初律儀中初有十句解釋。后牒十句結之。前十句中。第二云于未來世天魔王宮所有妙欲不生喜樂者。何故不願生無色等。彼是定果。以律儀戒是散善故不生定地。因緣則能拘撿乃至彼不現行喜樂亦爾者。自斂攝名拘撿。由拘撿故不正言乃至尋思無復作心。如昔于彼不正言論現行生喜樂。菩薩於今安住。彼不正言論等不現行。喜樂亦同前現行喜樂。故云亦爾。第七云諸有情所無損害心無瞋恚心菩薩于彼由懷上品法大悲故者。舊論云。心不恚恨起法心悲心。遠法師云。法心者是慧。以慧如彼是法數故。無人可瞋。悲心者救彼。恐當受苦。今又解云。法大悲者。由懷上品法可起大悲意救眾生不論法也。第九五支不放逸行中。三于現在正所違犯如法悔除者。據大三世現在違犯尋即悔除。四先於后時當所違犯發起猛利自誓欲樂等乃至結云先時所作不放逸者。測述遠師云。如所應行者作善法。如所應住止善法也。如是如是行乃至令無所犯者。是專心護。又釋云。

【現代漢語翻譯】 現代漢語譯本 御眾：利益眾生有四種方式。第一種是對無德的善人，隨順他們的心意。第二種是對有德的善人，讚揚他們真實的德行，言語或隱晦或顯露，或在私下或在眾人面前稱讚他們的真實德行。第三種是對有過錯但性情溫和的有情，進行調伏、驅逐。對下品者進行調伏，對中品者進行訶責懲罰，對上品者進行驅逐。第四種是對性情剛強兇惡的有情，用神通力量進行制伏。 第二部分廣泛闡明了持守三聚戒的相狀，首先提出三個問題，然後依次回答。在回答關於律儀戒的問題時，首先有十句話進行解釋，然後總結這十句話。在前十句話中，第二句說『對於未來世天魔王宮殿中的所有美妙享樂，不生起歡喜之心』。為什麼不願往生無色界等地方呢？因為那些是定果，而律儀戒是散善，所以不能生於定地。因緣能夠約束，乃至那些不正當的言論不現行，歡喜之心也是如此。』自我收斂稱為約束。由於約束的緣故，不正當的言論乃至尋思都不會再生起。就像過去對於那些不正當的言論現行而生起歡喜之心，菩薩如今安住於此，那些不正當的言論等不再現行，歡喜之心也和之前現行的歡喜之心一樣，所以說『也是如此』。 第七句說『對於所有有情，沒有損害之心，沒有瞋恚之心，菩薩對於他們懷有上品法的大悲心』。舊論中說：『心中不怨恨，生起法心和悲心。』遠法師說：『法心是智慧，因為智慧就像他們一樣是法數。沒有人可以瞋恨，悲心是救度他們，恐怕他們將要受苦。』現在又解釋說：『法大悲，是由於懷有上品法，可以生起大悲心來救度眾生，不論是否符合佛法。』 第九句，五支不放逸行中，第三，對於現在正在違犯的行為，如法懺悔。根據過去、現在、未來三世，現在違犯了就立即懺悔。第四，事先對於將來可能違犯的行為，發起猛烈的自誓欲樂，乃至總結說『先前所做的不放逸』。測述遠師說：『如所應行，是做善法；如所應住，是止息善法。』像這樣行持，乃至沒有絲毫違犯，這是專心守護。又有解釋說：

【English Translation】 English version Governing the assembly: There are four ways to benefit sentient beings. The first is to accord with the minds of virtuous people who lack merit. The second is to praise the real virtues of virtuous people who possess merit, speaking either implicitly or explicitly, either in private or in public. The third is to subdue and expel sentient beings with faults but gentle natures. Subdue those of lower quality, rebuke and punish those of middle quality, and expel those of higher quality. The fourth is to subdue sentient beings with strong and evil natures using supernatural powers. The second part extensively elucidates the characteristics of upholding the Three Aggregates of Pure Precepts, first posing three questions and then answering them in order. In answering the question about the precepts of discipline, there are first ten sentences of explanation, and then a summary of these ten sentences. In the first ten sentences, the second sentence says, 'Regarding all the wonderful pleasures in the palaces of the demon kings in the future, not generating joy.' Why is there no desire to be born in the Formless Realm, etc.? Because those are fixed results, while the precepts of discipline are scattered good deeds, so they cannot be born in a realm of fixed concentration. Conditions can restrain, and even those improper speech acts do not manifest, joy is also like that.' Self-restraint is called restriction. Because of restriction, improper speech and even thoughts will not arise again. Just as in the past, joy arose from the manifestation of those improper speech acts, the Bodhisattva now abides in this, those improper speech acts, etc., no longer manifest, and joy is also the same as the joy that manifested before, so it is said 'also like that'. The seventh sentence says, 'Regarding all sentient beings, having no intention to harm, having no anger, the Bodhisattva cherishes great compassion with the supreme Dharma.' The old commentary says: 'In the mind, there is no resentment, generating the mind of Dharma and the mind of compassion.' Master Yuan said: 'The mind of Dharma is wisdom, because wisdom is like them, a Dharma element. No one can be hated, and the mind of compassion is to save them, fearing that they will suffer.' Now it is also explained: 'Great compassion of Dharma is because of cherishing the supreme Dharma, one can generate great compassion to save sentient beings, regardless of whether it conforms to the Dharma or not.' In the ninth sentence, among the five branches of non-negligence, the third is to repent of offenses that are currently being committed, according to the Dharma. According to the three times of past, present, and future, if one violates now, one immediately repents. The fourth is to generate a strong vow of desire for future offenses that may be committed, and even conclude by saying 'the non-negligence done previously.' Master Ceshu said: 'As one should act, is to do good deeds; as one should abide, is to stop good deeds.' Acting in this way, until there is no violation at all, this is focused protection. There is also an explanation that:

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如如所應者牒前持法。如如所應住者牒前受法。此明所依法。如是行住等正辨持戒行。基云。此中意謂。如有一前身於未來所有犯處自誓不犯。于所應行皆誓之。過去發願後身所有善法行之惡皆息之。是于中意。五若諸菩薩即以如是先時所作不放逸行為所依止乃至不起毀犯等者。景雲。次前即取三際不放逸前如理作意為第四所受禁戒。今此第五。即由三際不放逸前如理作意為依。生於彼三際不放逸行俱行如理作意為第五。測云。此五中前三是悔過行。后之二種是防非行。悔過墮三世故有三異。防非過未故有二別。菩薩成就如是十支下有十句。結前十支廣明義。第四又樂遠離不生喜足結前文有二。以此二句尋義配之。準第十配之。第五亦爾。第十中有二。一具足軌則。二具足凈命。具足軌則者。結髮露己惡覆藏自善巧乃至威儀寂靜。具足凈命結前離矯詐等一切能起邪命之法。矯詐得財。是不凈命。則令離此矯詐名具足凈命。次答第二問攝善法戒中。初約六度開為十相。后結配上文。前中約之五度即為五相。開慧度以為五相。于中有二。初列五名。二是諸菩薩下釋。一善知果勝利。二善知因。次善知因果例無倒為三四也。五善知攝善法障不于無常妄見為常等者。於四聖論苦相最粗。是故於中起于顛倒。非餘三諦。攝善法障

者即六合也。若依基師解云。于智度中別開為五處。五處者。謂知善果勝利第一。謂即能得菩提時有相好一切功德等了知善因。是第二。謂六度行等了知善因果倒不倒第三。謂即作常樂我凈等解是倒因果。若作苦無常等是不倒因果。了知善法障第四。謂了知六度之障。謂慳等六趣。了知善果勝利尋求善因。于因果知倒不計為障等。了知善障等兩能速疾遠離之道第五。若依遠師云。此之第三知善因果倒與不倒為二。如是倒二。如是非倒四。又字中分五處。是諸菩薩能于善果下覆解前前五處。今義不然。是諸菩薩下末之文云了知攝善法障為攝善故速能遠離釋前何文。若釋前第五了知攝善法者。前但言知障不言遠離。今言遠離結前第五。豈不相違。今分是諸菩薩下為第五。以遠離障與知障別也。問曰。若取遠離障為第五。與前知善因何異。答曰。前知善因知六度等是因未能除障。今第五除障故有別也。汝若以知障除障不得為二為者。知倒非倒應不得為二。汝既不成。我義顯立。知倒與善障何異。答曰。前倒謂四倒。障謂六蔽。故有別也。問曰。何故前問三聚戒中有六問。謂住律儀戒。善護律儀戒等。結律儀戒即雙牒二法。今解攝善法戒下及饒益有情戒不結第二問。但結住攝善法戒等。有何意也。義曰。唯略結文。以前例后。

【現代漢語翻譯】 現代漢語譯本 這就是六合的含義。如果按照基師的解釋，在《智度論》中特別開出五處。這五處是：第一，了知善果的殊勝利益，也就是了知證得菩提時所具有的相好和一切功德等；第二，了知善因，也就是六度等；第三，了知善因果的顛倒與不顛倒，也就是執著常樂我凈等是顛倒的因果，而執著苦、無常等是不顛倒的因果；第四，了知善法的障礙，也就是了知六度的障礙，如慳吝等六種煩惱；了知善果的殊勝利益，尋求善因，對於因果的認知顛倒與否不認為是障礙等；第五，了知善法的障礙等，以及能夠迅速遠離這些障礙的方法。如果按照遠師的說法，這第三處『了知善因果的顛倒與不顛倒』分為兩部分，即顛倒和不顛倒。這樣，顛倒有兩種，不顛倒有四種。又在『字』中分為五處，是諸菩薩能夠從『善果』以下覆蓋解釋前面的五處。現在的理解不是這樣。『是諸菩薩』以下最後一段文字說『了知攝善法障，爲了攝善的緣故，迅速能夠遠離』，這是解釋前面的哪一段文字呢？如果解釋前面的第五『了知攝善法者』，前面只是說『知障』，沒有說『遠離』，現在說『遠離』，是總結前面的第五，難道不是互相矛盾嗎？現在將『是諸菩薩』以下分為第五，因為遠離障礙與知道障礙是不同的。有人問：如果取『遠離障』作為第五，與前面的『知善因』有什麼不同？回答說：前面『知善因』是知道六度等是因，但未能去除障礙，現在第五是去除障礙，所以有區別。如果你認為知道障礙和去除障礙不能分為二，那麼知道顛倒和不顛倒也不應該分為二。你既然不能成立，我的觀點就顯現成立了。知道顛倒與知道善法的障礙有什麼不同？回答說：前面的顛倒指的是四顛倒，障礙指的是六蔽（六種煩惱），所以有區別。有人問：為什麼前面問三聚戒中有六個問題，如住律儀戒、善護律儀戒等，總結律儀戒時就同時包含兩種法。現在解釋攝善法戒以下以及饒益有情戒時，不總結第二個問題，只總結住攝善法戒等，有什麼用意呢？回答說：只是省略了總結的文字，用前面的例子來推斷後面的情況。

【English Translation】 English version This is the meaning of the six harmonies (liù hé). If we follow the interpretation of Master Ji (Jī Shī), in the Prajñāpāramitāśāstra (Zhìdù lùn), five aspects are specifically delineated. These five aspects are: First, understanding the excellent benefits of wholesome results, that is, understanding the excellent marks and all merits that are present when attaining Bodhi; Second, understanding wholesome causes, that is, the practice of the Six Perfections (liù dù) and so on; Third, understanding the inversion and non-inversion of wholesome causes and results, that is, clinging to permanence, bliss, self, and purity (cháng lè wǒ jìng) as inverted causes and results, while clinging to suffering, impermanence, and so on as non-inverted causes and results; Fourth, understanding the obstacles to wholesome dharmas, that is, understanding the obstacles to the Six Perfections, such as stinginess and the six destinies (liù qù); understanding the excellent benefits of wholesome results, seeking wholesome causes, and not considering the inverted or non-inverted cognition of causes and results as obstacles, and so on; Fifth, understanding the obstacles to wholesome dharmas, and the means to quickly distance oneself from these obstacles. If we follow the words of Master Yuan (Yuǎn Shī), this third aspect, 'understanding the inversion and non-inversion of wholesome causes and results,' is divided into two parts, namely, inversion and non-inversion. Thus, there are two types of inversion and four types of non-inversion. Furthermore, within the 'word' (zì), five aspects are divided, which are that all Bodhisattvas are able to cover and explain the preceding five aspects from 'wholesome results' downwards. The current understanding is not like this. The final passage from 'All Bodhisattvas' downwards says, 'Understanding the obstacles to the accumulation of wholesome dharmas, and being able to quickly distance oneself for the sake of accumulating wholesomeness,' which passage is this explaining? If it is explaining the preceding fifth aspect, 'understanding the obstacles to the accumulation of wholesome dharmas,' the preceding only speaks of 'knowing the obstacles' and does not speak of 'distancing oneself.' Now it speaks of 'distancing oneself,' which is summarizing the preceding fifth aspect. Is this not contradictory? Now, the passage from 'All Bodhisattvas' downwards is divided as the fifth aspect, because distancing oneself from obstacles is different from knowing obstacles. Someone asks: If 'distancing oneself from obstacles' is taken as the fifth aspect, what is the difference from the preceding 'knowing wholesome causes'? The answer is: The preceding 'knowing wholesome causes' is knowing that the Six Perfections and so on are causes, but it has not yet removed the obstacles. Now, the fifth is removing the obstacles, so there is a difference. If you think that knowing obstacles and removing obstacles cannot be divided into two, then knowing inversion and non-inversion should also not be divided into two. Since you cannot establish this, my view is clearly established. What is the difference between knowing inversion and knowing the obstacles to wholesome dharmas? The answer is: The preceding inversion refers to the four inversions (sì diāndǎo), and the obstacles refer to the six obscurations (liù bì) (six afflictions), so there is a difference. Someone asks: Why are there six questions in the preceding questions about the Three Aggregates of Precepts (sān jù jiè), such as abiding in the precepts of discipline, skillfully protecting the precepts of discipline, and so on, and when summarizing the precepts of discipline, both dharmas are included simultaneously? Now, when explaining the precepts of accumulating wholesome dharmas below and the precepts of benefiting sentient beings, the second question is not summarized, but only the precepts of abiding in the accumulation of wholesome dharmas and so on are summarized. What is the intention? The answer is: It is only an abbreviated summary. The preceding example is used to infer the subsequent situation.

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律儀戒中雙結說。例后二應知。故不說。更有餘釋。其別解脫律儀中初生起文中。但有住別解律儀言無善護別解戒言。下結文即雙結之有善護之言。其第三解饒益有情戒中。初生起但有住之一言無第二善修攝善法戒之言。其結文中即二種俱結。其第二攝善法戒生起。唯有住言。其結文中雲名住攝善法戒速能攝善一切種相之言者。意即結善修攝善法戒之言也。以理準。別解脫戒即生起及結具足有二。其攝善饒生互有準例。攝善俱二結生起。但一饒生即有二結。準中二問開九故文不足。又釋。前問且三問。謂住律儀而能善護。此但義非有二問也。下饒生攝善準亦一問。故下解中生起及結亦只一種。無勞煩解。下結配中雲漸次者。泰云。諸行不可頓修故漸次修施等也。下答第三問饒益有情戒中。初舉數略標。次廣釋。后結。初云由十一相名住等者。遠師云。十一相中一一相中各有十一相。所以得知者。準下第三報恩中具有十一一切種。例余相中亦可齊有。略而不說。又釋。一一相中有眾多相故言一切。未必具足十一也。基師解云。何者十一相。若勘前略解饒生十一相釋下文十一切相者。謂諸菩薩于諸有情彼彼事業皆為助伴下為第一。又諸菩薩有情如理宣說謂於樂行惡行等下是第二。又諸菩薩于其有恩諸有情所深知恩惠下是第

【現代漢語翻譯】 現代漢語譯本 在律儀戒中，關於雙重總結的說法，後面的兩種情況應該參照理解，因此不再贅述。還有其他的解釋。在別解脫律儀中，最初生起的部分，只有『住別解律儀』的說法，而沒有『善護別解戒』的說法。但在後面的總結部分，則是雙重總結，有『善護』的說法。在第三種，饒益有情戒中，最初生起的部分只有『住』這一種說法，而沒有第二種『善修攝善法戒』的說法。但在總結部分，則是兩種都總結了。在第二種，攝善法戒的生起部分，只有『住』的說法。在總結部分說『名為住攝善法戒，速能攝善一切種相』，意思是總結了『善修攝善法戒』。按照這個道理，別解脫戒的生起和總結都具備兩種。攝善和饒生互相參照。攝善是兩種總結和生起都具備，但只有一種饒生具備兩種總結。參照中間的兩個問題展開為九個問題，所以文字不足。另一種解釋是，前面的問題實際上是三個問題，即『住律儀而能善護』，這只是一個意思，並非有兩個問題。後面的饒生和攝善也參照為一個問題。因此，後面的解釋中，生起和總結也只有一種，無需過多解釋。後面的總結部分說『漸次』，泰法師說，『諸行不可頓修，故漸次修施等』。在回答第三個問題，饒益有情戒中，首先概括地列舉，然後詳細解釋，最後總結。最初說『由十一相名住等』，遠法師說，『十一相中，每一個相中都有十一個相。』之所以知道這一點，是因為參照後面的第三個報恩中具有十一個一切種，其他相中也可以同樣具備，只是省略不說。另一種解釋是，每一個相中都有眾多相，所以說『一切』，未必具備十一個。基法師解釋說，『哪十一個相？』如果考察前面簡略解釋的饒生十一相，解釋下面的十一切相，即諸菩薩對於諸有情，在他們的各種事業中都成為助手，這是第一。又諸菩薩如理地為有情宣說，即關於樂行和惡行等，這是第二。又諸菩薩對於那些對他們有恩的有情，深深地知曉恩惠，這是第三。

【English Translation】 English version In the precepts of ethical discipline, the dual conclusion is mentioned. The latter two cases should be understood by analogy, so they are not elaborated. There are other explanations as well. In the Pratimoksha (individual liberation) precepts, in the initial arising section, there is only the statement 'abiding in the Pratimoksha precepts,' and not the statement 'well-guarding the Pratimoksha precepts.' However, in the concluding section, there is a dual conclusion with the statement 'well-guarding.' In the third, the precept of benefiting sentient beings, the initial arising section only has the single statement 'abiding,' and not the second statement 'well-cultivating and gathering virtuous dharmas.' But in the concluding section, both are concluded. In the second, the arising of the precept of gathering virtuous dharmas, there is only the statement 'abiding.' In the concluding section, it says 'named abiding in the precept of gathering virtuous dharmas, quickly able to gather virtuous dharmas in all aspects,' which means it concludes the 'well-cultivating and gathering virtuous dharmas' precept. According to this principle, the Pratimoksha precepts fully possess both arising and conclusion. The gathering of virtuous dharmas and benefiting sentient beings are mutually analogous. The gathering of virtuous dharmas has both conclusions and arising, but only one benefiting sentient beings has both conclusions. Referring to the two questions in the middle that expand into nine questions, the text is therefore insufficient. Another explanation is that the previous question is actually three questions, namely 'abiding in the precepts of ethical discipline and being able to well-guard,' which is only one meaning, not two questions. The subsequent benefiting sentient beings and gathering virtuous dharmas are also referred to as one question. Therefore, in the subsequent explanation, the arising and conclusion are also only one kind, without needing much explanation. The subsequent concluding section says 'gradually,' Master Tai says, 'All practices cannot be cultivated all at once, so one gradually cultivates giving, etc.' In answering the third question, the precept of benefiting sentient beings, it first lists the numbers in brief, then explains in detail, and finally concludes. Initially, it says 'named abiding, etc., by eleven aspects,' Master Yuan says, 'In the eleven aspects, each aspect has eleven aspects.' The reason for knowing this is that referring to the subsequent third, repaying kindness, it has eleven all aspects, and the other aspects can also be similarly possessed, but are omitted. Another explanation is that each aspect has many aspects, so it is said 'all,' not necessarily possessing eleven. Master Ji explains, 'Which are the eleven aspects?' If one examines the previous brief explanation of the eleven aspects of benefiting sentient beings, explaining the following ten all aspects, that is, the Bodhisattvas for all sentient beings, in their various activities all become helpers, this is the first. Also, the Bodhisattvas righteously proclaim to sentient beings, that is, regarding pleasant and unpleasant actions, etc., this is the second. Also, the Bodhisattvas deeply know the kindness of those sentient beings who have been kind to them, this is the third.

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三。又諸菩薩于遭怖畏諸有情類能為救護是第四。又諸菩薩于處衰惱諸有情類能善開解下明第五。又諸菩薩備資生具隨有來求即皆施與下是第六。又諸菩薩性好攝受諸有情類如御眾下明第七。又諸菩薩于有情心性好隨轉隨心轉時下明第八。又諸菩薩性好讚揚真實功德令他歡喜下明第九。又諸菩薩性好悲愍以調伏法調伏有情下是第十。又諸菩薩為欲饒益諸有情故現神力下明第十一。此十一準上略解十一相配之。又依下四十三卷靜慮中與此同。雖助伴為二仍合是第一。若分為二即十二相也。故知合助伴為一。若依舊地持自有一二乃至十一數。前略中亦爾。前解略中已會二論不同所以。今此中依舊地持。十一者。謂諸菩薩于諸有情彼彼事業皆為助伴下是一。于諸救苦亦為助伴下第二。即於前言第一中分二第二。即合前第四第五共為第五一相。地持前略解中已有如此開合不同。其廣解與略文同。今若準下第四十三卷即事業助伴救苦為二門。又前言第三解報恩中。云如於事業如是于苦如理說等即分事業救苦為二何意也。義曰。今準前略。十一相義即事業救苦合為一。以為助伴義等故。若所為助伴一是事業一是救苦二義別故。以後四十三及報恩中開為二。何以得知。即報恩中解云。于如理說于方便說于如理說前言十一相第二相。方

【現代漢語翻譯】 現代漢語譯本 三、再者，諸位菩薩對於遭遇怖畏的各類有情眾生，能夠給予救護，這是第四種殊勝之處。 再者，諸位菩薩對於處於衰敗惱害的各類有情眾生，能夠善巧地開導解脫，這是第五種殊勝之處。 再者，諸位菩薩具備生活所需的各種資具，無論誰來請求，都全部施與，這是第六種殊勝之處。 再者，諸位菩薩天性喜歡攝受各類有情眾生，如同駕馭眾人一般，這是第七種殊勝之處。 再者，諸位菩薩對於有情眾生的心性，善於隨順應轉，隨著他們的心意而轉變，這是第八種殊勝之處。 再者，諸位菩薩天性喜歡讚揚真實的功德，使他人心生歡喜，這是第九種殊勝之處。 再者，諸位菩薩天性具有悲憫之心，用調伏之法來調伏有情眾生，這是第十種殊勝之處。 再者，諸位菩薩爲了饒益各類有情眾生，示現神通之力，這是第十一種殊勝之處。 這以上所說的十一種殊勝之處，可以參照前面的簡略解釋，與十一種相對應。而且依據第四十三卷《靜慮》中的內容，與此相同。雖然助伴分為兩種，仍然可以合為第一種。如果分為兩種，就是十二種相。所以可知，合助伴為一種。如果依照《地持經》，則自然有一到十一的數目。前面的簡略解釋中也是如此。前面的解釋中已經說明了兩種論典的不同之處。現在這裡依照《地持經》。 這十一種殊勝之處是：諸位菩薩對於各類有情眾生的各種事業，都作為他們的助伴，這是第一種。對於救濟苦難，也作為他們的助伴，這是第二種。也就是在前面所說的第一種中，分為兩種。第二種，就是合併前面的第四種和第五種，合為第五種相。《地持經》前面的簡略解釋中，已經有如此開合不同的情況。它的廣解與簡略的文句相同。現在如果參照第四十三卷，就是事業助伴和救苦分為兩個方面。前面所說的第三種解釋報恩中，說『如對於事業，如是對於苦難，如理宣說』等，就是將事業和救苦分為兩種，這是什麼意思呢？ 解釋說：現在參照前面的簡略解釋，十一種相的意義，就是事業和救苦合為一種，因為作為助伴的意義相同。如果所作為的助伴，一個是事業，一個是救苦，兩種意義不同，所以後面的第四十三卷以及報恩中，就分為兩種。憑什麼得知呢？就是報恩中的解釋說：『對於如理宣說，對於方便宣說，對於如理宣說』，是前面十一種相中的第二種相，方便。

【English Translation】 English version Third, those Bodhisattvas are able to provide protection for all sentient beings who encounter fear, this is the fourth. Furthermore, those Bodhisattvas are able to skillfully guide and liberate all sentient beings who are in a state of decline and distress, this is the fifth. Furthermore, those Bodhisattvas possess all the necessary resources for life, and they give them all away to whoever asks for them, this is the sixth. Furthermore, those Bodhisattvas are naturally inclined to embrace all sentient beings, just like controlling a crowd, this is the seventh. Furthermore, those Bodhisattvas are good at adapting to the minds of sentient beings, changing with their intentions, this is the eighth. Furthermore, those Bodhisattvas are naturally inclined to praise true merits, bringing joy to others, this is the ninth. Furthermore, those Bodhisattvas are naturally compassionate, using the methods of taming to subdue sentient beings, this is the tenth. Furthermore, those Bodhisattvas manifest supernatural powers in order to benefit all sentient beings, this is the eleventh. These eleven aspects mentioned above can be matched with the eleven aspects in the previous brief explanation. Moreover, according to the content in the forty-third volume of 'Samadhi' (Jinglv), it is the same as this. Although assistance is divided into two types, it can still be combined into the first type. If divided into two types, there are twelve aspects. Therefore, it can be known that assistance is combined into one type. If according to the 'Bodhisattva-bhumi' (Dichijing), there will naturally be numbers from one to eleven. It is also the same in the previous brief explanation. The previous explanation has already explained the differences between the two treatises. Now here, it follows the 'Bodhisattva-bhumi'. These eleven aspects are: Those Bodhisattvas act as assistants in all the various activities of all sentient beings, this is the first. They also act as assistants in relieving suffering, this is the second. That is, in the first aspect mentioned earlier, it is divided into two types. The second type is to combine the previous fourth and fifth aspects into the fifth aspect. In the previous brief explanation of the 'Bodhisattva-bhumi', there have already been such different situations of opening and closing. Its extensive explanation is the same as the brief text. Now, if referring to the forty-third volume, the assistance in activities and the relief of suffering are divided into two aspects. Furthermore, in the previous third explanation of repaying kindness, it says 'As in activities, so in suffering, speaking according to reason', etc., which means dividing activities and relieving suffering into two types, what does this mean? The explanation says: Now referring to the previous brief explanation, the meaning of the eleven aspects is that activities and relieving suffering are combined into one type, because the meaning of being an assistant is the same. If the assistance provided is one for activities and one for relieving suffering, the two meanings are different, so the later forty-third volume and the explanation of repaying kindness divide them into two types. How is it known? That is, the explanation in repaying kindness says: 'For speaking according to reason, for speaking expediently, for speaking according to reason', is the second aspect of the previous eleven aspects, expedient.

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便說是何。第三是報恩方便說合當第三。報恩中何處有方便說義。今解第二如理說中有云。或複方便善巧宣說。如於樂行等即是方便說。此若十相明義即如理方便宣說合第二。若說雖同如理方便二義別故。故此中分為二。問曰若爾何以故此報恩十解不牒報恩來有何義也。義曰。此解報恩。報恩具前後十相。故更不別牒報恩相也。若方便說故苦各為一。前略中應十二相以助伴中分為二故。有義此助伴為二。若爾何故略中有十一又字。義曰。其第四第五又字合為第五。其第一謂字中分助伴為二。即此廣文中須準勘知。義曰。此從古說。其實論梵本無一二三四等標名。翻譯家自置。前第一義為正。若依遠師。前二是同事。次一愛語。次四佈施。后四利行。今則不然。初一同事。次一愛語。次五佈施。次四利行。以二文違。如前別引。又同事中有樂苦同事初樂后苦。依文尋之。次一愛語相中。云以相應文句等乃至而為宣說者。即以七句明如理說相。一以相應文句。二助伴。三隨順。四清高。五有用。六相稱應順。七常委分資糧法。如此諸句廣如顯揚第十三卷及攝釋分等說。攝釋分三云何為文。謂有六種。一者名身。二者句身。三者文身。四者語。五者行相。六者機請。下云語者當知略具八分。謂先首美妙等。由彼語文句等相應

【現代漢語翻譯】 現代漢語譯本： 那麼，這（第三）是什麼呢？第三是報恩方便說，應當屬於第三（如理說）。在報恩中，哪裡有方便說的含義呢？現在解釋第二（如理說）時，在『如理說』中有提到：『或者方便善巧地宣說』，例如對於『樂行』等，就是方便說。如果這十相（十種相狀）闡明了意義，那就是如理方便宣說，屬於第二（如理說）。如果（方便）說雖然與如理說相同，但如理和方便二者的意義不同，所以在這裡分為二（如理說和方便說）。 問：如果這樣，為什麼這個報恩十解（對報恩的十種解釋）不重複『報恩』二字呢？有什麼含義呢？ 答：這個解釋是關於報恩的。報恩包含了前後的十種相狀，所以不再單獨重複『報恩』二字了。如果是方便說，那麼苦和樂各自為一（相）。前面的簡略版本中應該是十二相，因為在助伴中分爲了二（苦助伴和樂助伴）。有一種觀點認為，這個助伴分為二。如果這樣，為什麼簡略版本中有十一個『又』字呢？ 答：第四和第五的『又』字合併爲第五（相）。第一個『謂』字中將助伴分為二。這些在詳細的文字中需要仔細研究才能知道。 答：這是從古老的說法。實際上，論的梵文字中沒有一二三四等標號，是翻譯家自己加上去的。前面的第一義（同事）是正確的。如果按照遠師（鳩摩羅什）的說法，前二是同事，其次是愛語，其次是四佈施，最後是四利行。現在則不然，第一個是同事，其次是愛語，其次是五佈施，最後是四利行。因為兩種說法不一致，所以像前面那樣分別引用。 另外，在同事中，有樂苦同事，先樂后苦。按照文字尋找。 其次，在愛語相中，說到『以相應文句等乃至而為宣說者』，就是用七句來闡明如理說的相狀：一是以相應文句，二是助伴，三是隨順，四是清高，五是有用，六是相稱應順，七是常委分資糧法。這些句子的詳細解釋在《顯揚聖教論》第十三卷和《攝釋分》等中有說明。《攝釋分》第三（解釋文）說：什麼是文（文字）呢？有六種：一是名身，二是句身，三是文身，四是語，五是行相，六是機請。下面說：語，應當知道略具八分，即先首美妙等。因為那些語文句等相應。

【English Translation】 English version: Then what is it? The third is 'repaying kindness with expedient speech,' which should belong to the third (speaking according to reason). Where is the meaning of expedient speech in repaying kindness? Now, in explaining the second (speaking according to reason), it is mentioned in 'speaking according to reason': 'Or skillfully expounding with expedient means,' such as with 'joyful conduct,' which is expedient speech. If these ten characteristics clarify the meaning, then it is 'expounding according to reason with expedient means,' belonging to the second (speaking according to reason). If the speech is the same as speaking according to reason, but the meanings of 'according to reason' and 'expedient' are different, then it is divided into two here (speaking according to reason and expedient speech). Question: If so, why does this 'ten explanations of repaying kindness' not repeat the words 'repaying kindness'? What is the meaning? Answer: This explanation is about repaying kindness. Repaying kindness includes the ten characteristics from beginning to end, so it does not repeat the words 'repaying kindness' separately. If it is expedient speech, then suffering and joy are each one (characteristic). In the previous abbreviated version, there should be twelve characteristics because the 'assistance' is divided into two (suffering assistance and joyful assistance). Some argue that this 'assistance' is divided into two. If so, why are there eleven 'also' words in the abbreviated version? Answer: The fourth and fifth 'also' words are combined into the fifth (characteristic). The first 'called' word divides 'assistance' into two. These need to be carefully studied in the detailed text to understand. Answer: This is from an ancient saying. In fact, the Sanskrit version of the treatise does not have labels such as one, two, three, four, etc.; the translators added them themselves. The first meaning (acting together) is correct. According to Master Yuan (Kumarajiva), the first two are acting together, followed by loving speech, followed by four giving, and finally four beneficial actions. Now it is not like that; the first is acting together, followed by loving speech, followed by five giving, and finally four beneficial actions. Because the two statements are inconsistent, they are quoted separately as before. In addition, in acting together, there is joyful and suffering acting together, first joy then suffering. Search according to the text. Next, in the characteristic of loving speech, it says, 'expounding with corresponding phrases, etc., and so on,' which uses seven phrases to clarify the characteristic of speaking according to reason: first, with corresponding phrases; second, assistance; third, compliance; fourth, purity; fifth, usefulness; sixth, appropriateness and compliance; seventh, constant and commissioned distribution of resources and Dharma. Detailed explanations of these phrases are in the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) Volume 13 and the Samgraha-vyakhya (Explanation of the Compendium), etc. The third (explanation of text) of the Samgraha-vyakhya says: What is text (writing)? There are six types: first, name-body; second, sentence-body; third, text-body; fourth, speech; fifth, characteristic of action; sixth, opportunity and request. Below it says: Speech, it should be known, briefly has eight parts, namely, first, head, beautiful, etc. Because those speech phrases, etc., correspond.

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乃至常委分資糧故能說正法。乃至三如是八語略具三德。一者趣向德。謂初一種。二者自體德。謂次二種。三者加行德。謂所餘種。相應者謂名句文身次第善安立故。又依四種道理相應故。助伴者能成次第故。隨順者謂解釋次第故。清徹者文句顯了故。清凈資助者善入眾心故。相稱者如眾會故。應供故。稱法故。引義故。順時故。常委分資糧者審悉所作恒常所作故名常委。彼分者謂正見等此是彼資糧故。然此相應等句測分為分別。取應順為第七故。基判為八句而釋之。謂七應順常委。八分別資糧法也。今皆不從。即判為七。次明佈施有五。初一報恩施。二無畏施。次一財施。后一法施。報恩施中具前十一相。景雲。初是報恩施。可解。次於彼事業已下明報恩施中同事。次於如理說于方便說者。報恩施中愛語。次於濟怖畏於衰惱處開解愁憂者。明報恩施中無畏施。二句可解。于惠資具者。報恩施內財施名惠資具。于共依止者。報恩施內法施。下有四句于報恩施利行。于隨心轉者。于無德善人隨其事轉。于顯實德令深歡悅者。于有德善人讚德令悅。於懷親愛方便調伏者。于有過軟心調伏驅擯。于現神通者是第十一。于有剛強現通。折伏驚恐引攝。如應廣說當知亦爾者。如為驚恐所以現通。為欲引攝現通亦爾。泰云。祥處設

【現代漢語翻譯】 現代漢語譯本 乃至因為經常委任分配資糧的緣故，能夠宣說正法。乃至像這樣的八種語言，簡略地具備三種功德：第一是趣向功德，指的是第一種（語言）；第二是自體功德，指的是接下來的兩種（語言）；第三是加行功德，指的是剩餘的種類（語言）。 『相應』指的是名句文身的次第安排得很好。又因為符合四種道理而相應。『助伴』指的是能夠成就次第。『隨順』指的是解釋的次第。『清徹』指的是文句顯明。『清凈資助』指的是能夠很好地進入眾人的內心。『相稱』指的是如大眾集會。『應供』指的是符合佛法。『引義』指的是引導意義。『順時』指的是順應時機。 『常委分資糧』指的是審慎詳盡地做，恒常地做，因此稱為『常委』。『彼分』指的是正見等，這些是它們的資糧。然而，這裡的『相應』等句子，測分為分別，取『應順』為第七句，基法師判為八句並解釋它們，即七句『應順常委』，第八句是『分別資糧法』。現在我們都不採用這種說法，而是判為七句。 接下來闡明佈施有五種：第一是報恩施，第二是無畏施，接下來是財施，最後是法施。報恩施中具備前面的十一種相。景雲法師說，最初的是報恩施，可以這樣理解。接下來，在『于彼事業』以下，闡明報恩施中的同事。接下來，在『如理說』和『方便說』中，闡明報恩施中的愛語。接下來，在『濟怖畏』和『于衰惱處開解愁憂』中，闡明報恩施中的無畏施，這兩句可以理解。在『惠資具』中，報恩施中的財施稱為『惠資具』。在『共依止』中，報恩施中的法施。下面有四句是關於報恩施的利行。在『隨心轉』中，對於沒有德行的善人，隨著他們的事情而轉變。在『顯實德令深歡悅』中，對於有德行的善人，讚揚他們的德行使他們深感喜悅。在『懷親愛方便調伏』中，對於有過錯但心腸軟的人，用親愛的方式調伏和驅逐。在『現神通』中，這是第十一種（相）。對於剛強的人，顯現神通，折服他們的驚恐，引導和攝受他們。『如應廣說當知亦爾』指的是，如同爲了使人驚恐而顯現神通一樣，爲了引導和攝受，顯現神通也是一樣的。泰法師說，吉祥之處設定……

【English Translation】 English version Even because of constantly entrusting and distributing resources, one can expound the true Dharma. Even such eight kinds of speech briefly possess three virtues: first, the virtue of inclination, referring to the first kind (of speech); second, the virtue of self-nature, referring to the next two kinds (of speech); third, the virtue of effort, referring to the remaining kinds (of speech). 'Corresponding' refers to the good arrangement of the sequence of name, sentence, and body of words. It is also corresponding because it conforms to the four kinds of reasoning. 'Aiding' refers to being able to accomplish the sequence. 'Following' refers to the sequence of explanation. 'Clear' refers to the clarity of the sentences. 'Pure assistance' refers to being able to enter the hearts of the people well. 'Matching' refers to being like a gathering of the masses. 'Worthy of offering' refers to conforming to the Dharma. 'Leading to meaning' refers to guiding the meaning. 'Timely' refers to adapting to the times. 'Constantly entrusting and distributing resources' refers to doing things carefully and thoroughly, and doing them constantly, hence the term 'constantly entrusting'. 'Their share' refers to right view, etc., these are their resources. However, the sentences here, such as 'corresponding', are measured and divided into distinctions, taking 'should follow' as the seventh sentence. Dharma Master Ji judged them as eight sentences and explained them, namely seven sentences of 'should follow constantly entrusting', and the eighth sentence is 'distinguishing resources Dharma'. Now we do not adopt this view, but judge them as seven sentences. Next, it is explained that there are five kinds of giving: first, giving in gratitude; second, giving fearlessness; next, giving wealth; and finally, giving the Dharma. Giving in gratitude possesses the preceding eleven aspects. Dharma Master Jingyun said that the first is giving in gratitude, which can be understood in this way. Next, below 'in their affairs', it explains the cooperation in giving in gratitude. Next, in 'speaking reasonably' and 'speaking expediently', it explains the loving speech in giving in gratitude. Next, in 'rescuing from fear' and 'relieving sorrow and worry in places of decline', it explains the giving of fearlessness in giving in gratitude, these two sentences can be understood. In 'bestowing resources', the giving of wealth in giving in gratitude is called 'bestowing resources'. In 'relying together', it is the giving of the Dharma in giving in gratitude. The following four sentences are about the beneficial conduct of giving in gratitude. In 'following the mind', for virtuous people without merit, it changes according to their affairs. In 'revealing real virtue and causing deep joy', for virtuous people with merit, it praises their virtue and makes them deeply joyful. In 'cherishing love and skillfully subduing', for those who have faults but are soft-hearted, it subdues and expels them with love. In 'manifesting supernatural powers', this is the eleventh (aspect). For those who are stubborn, it manifests supernatural powers, subdues their fear, and guides and receives them. 'It should be widely explained accordingly, know that it is also so' refers to, just as supernatural powers are manifested to cause fear, manifesting supernatural powers is also the same in order to guide and receive. Dharma Master Tai said, setting up in auspicious places...

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座者。吉祥好處設床座也。性好隨轉下明利得中四。一于無德善人性好隨轉。先總后別。先知有情若體若性者。舊地持云。若性自性。遠法師解。若性者有共住性。自性者無共住性。有自行性已隨諸有情同住同行。自下別明隨轉有七句。初句有三。初明菩薩所現身語生他憂苦無益即止。有益則行。次明菩薩於他事中現行身語生余有情憂苦無益則止。有益則行。后明菩薩于自事中現行身語生他憂苦非學處攝不順福智則止。若順行。如生他憂苦生喜樂亦爾。上來生他苦樂有隨不隨。自下第二知他忿纏可舍不捨有隨不隨。三明他來須共談論。四五六句如文可知。第七句云不屢希望知量而受者。于非親情所不數希望供施設有供施不過分受欲物。雖有七句總是利行四句中是初句竟。二明贊有德。云于信功德等者。明七聖財略無慚愧。三明有過易調治罰驅擯。三品心犯三品訶責。四明有過難調。現通折伏或為恐怖或為引攝。先開二門后釋可知。第二明依戒修學中。初明依戒修學。后明學戒勝利。前中又二。初廣明修學。二逐難重解。略中復二。初明從他正受。后明自凈心受。前中有三。初明從他正受。次明專精守護。后明犯已能悔。前中有四。初明受戒。次明持戒。第三重明受戒。第四廣辨戒相。略中有二。初正明受戒。第二嘆戒

利益挍量顯勝。前中有三。初明前方便。次明正受戒。三明受戒後方便。先略辨義有三門。一明受人。二明授師。三明戒因。前中有六。初明始學必須大乘已發願者。二明界趣。受菩薩戒者通欲界四趣及色界。以梵網經說十八梵天一切鬼神等但解師語盡受得戒而不言地獄及無色界故。十八梵如大般若說。初禪中有四。一梵眾天。二大梵天。三梵輔天。四梵天。二禪中有四。一少光天。二無量光天。三音天。四光天。三禪中有四。一少凈天。二無量凈天。三遍凈天。四凈天。四禪中有六。一福生天。二福愛天。三廣果天。四清凈天。五自在天。六大自在天。三明形相。即通道俗。四明遮難。如經說。比丘不得共七逆人現身受戒。七逆者。出佛身血。殺父母。殺阿阇梨。破羯磨。轉法輪僧。殺聖人。若具七遮即身不得戒。餘一切人得受戒。五明虛實。如經說乃至變化人盡受得戒。此即通於化人。非如小乘實報得受非變化人。六約五蘊。測師云。要具五蘊無心不得。非如小乘乃至入滅定唯有二蘊亦得戒。第二明能授師大乘菩薩學戒。依善生優婆塞戒經。二十師羯磨受如似六法尼。梵網經說。于佛菩薩形像前自誓受戒。若懺悔見好相便得戒。若不得好相不得戒。若現前受菩薩戒。師前受戒時不須要見好相。若千里內無能授戒師

【現代漢語翻譯】 現代漢語譯本 利益權衡顯勝。前面共有三重含義。首先闡明前方便，其次闡明正式受戒，第三闡明受戒后的方便。先簡略辨析其意義，有三個方面：一是闡明受戒之人，二是闡明授戒之師，三是闡明戒的因緣。前面又有六個方面：一是闡明初學者必須是大乘已發願之人。二是闡明所處的界趣。受菩薩戒的人，可以包括欲界的四趣以及（指無想天）。因為《梵網經》中說十八梵天、一切鬼神等，只要能理解授戒師的語言，都能受戒，但沒有提到地獄和無。十八梵天如《大般若經》所說。初禪天中有四天：一、梵眾天，二、大梵天，三、梵輔天，四、梵天。二禪天中有四天：一、少光天，二、無量光天，三、音天，四、光天。三禪天中有四天：一、少凈天，二、無量凈天，三、遍凈天，四、凈天。四禪天中有六天：一、福生天，二、福愛天，三、廣果天，四、清凈天，五、自在天，六、大自在天。三是闡明形相，即包括出家和在家兩種身份。四是闡明遮難，如經中所說，比丘不得與犯七逆罪的人一起現身受戒。七逆罪是指：出佛身血，殺父母，殺阿阇梨（老師），破羯磨（僧團），轉法輪僧（破壞僧團），殺聖人。如果具備七種遮難，此身就不能得戒，其餘一切人都可以受戒。五是闡明虛實，如經中所說，乃至變化人都可以受戒。這即是說，菩薩戒也通於變化人，不像小乘戒律那樣，只有實報身才能受戒，變化人不能受戒。六是根據五蘊來判斷。測師說，必須具備五蘊，沒有心識就不能受戒，不像小乘戒律那樣，乃至進入滅盡定，只有二蘊也能得戒。第二是闡明能授戒之師必須是大乘菩薩，學習戒律。依據《善生優婆塞戒經》，二十師羯磨受戒如同六法尼。而《梵網經》說，可以在佛菩薩形像前自誓受戒。如果懺悔后見到好的徵兆，便能得戒；如果沒有見到好的徵兆，就不能得戒。如果是現前受菩薩戒，在授戒師前受戒時，不需要見到好的徵兆。如果在千里之內沒有能授戒的師父

【English Translation】 English version 'The weighing of benefits is clearly superior.' There are three aspects to the preceding part. First, clarifying the preliminary practices; second, clarifying the actual receiving of the precepts; and third, clarifying the practices after receiving the precepts. First, briefly analyzing the meaning, there are three aspects: first, clarifying the person receiving the precepts; second, clarifying the preceptor giving the precepts; and third, clarifying the causes of the precepts. In the preceding part, there are six aspects: first, clarifying that beginners must be Mahayana practitioners who have already made vows. Second, clarifying the realms and destinies. Those receiving the Bodhisattva precepts can include the four destinies of the desire realm and the **(Asamjnasattva, the Heaven of Non-Perception). This is because the Brahmajala Sutra says that the eighteen Brahma heavens, all ghosts and spirits, etc., can all receive the precepts as long as they understand the preceptor's language, but it does not mention hells or the Asamjnasattva. The eighteen Brahma heavens are as described in the Great Perfection of Wisdom Sutra. In the first Dhyana heaven, there are four: 1. Brahma-parisadya, 2. Maha-brahma, 3. Brahma-purohita, 4. Brahma. In the second Dhyana heaven, there are four: 1. Parittabha, 2. Apramanabha, 3. Abhasvara, 4. Subhakrtsna. In the third Dhyana heaven, there are four: 1. Parittasubha, 2. Apramanasubha, 3. Subhakrtsna, 4. Subha. In the fourth Dhyana heaven, there are six: 1. Punya-prasava, 2. Punya-prasava, 3. Brhatphala, 4. Asamjnasattva, 5. Atapa, 6. Avrha. Third, clarifying the form and appearance, which includes both monastic and lay people. Fourth, clarifying the obstacles, as the sutra says, a Bhikshu cannot receive the precepts in the presence of someone who has committed the seven heinous crimes. The seven heinous crimes are: drawing blood from a Buddha, killing one's parents, killing one's Acharya (teacher), destroying the Sangha, turning the wheel of Dharma against the Sangha, and killing a sage. If one has all seven obstacles, one cannot receive the precepts in this life; all other people can receive the precepts. Fifth, clarifying the reality and unreality, as the sutra says, even transformed beings can receive the precepts. This means that the Bodhisattva precepts are also accessible to transformed beings, unlike the Hinayana precepts, where only those with a real reward body can receive them, not transformed beings. Sixth, judging based on the five skandhas. The teacher Ce says that one must have all five skandhas; without consciousness, one cannot receive the precepts, unlike the Hinayana precepts, where even in Nirodha-samapatti (cessation attainment), with only two skandhas, one can still receive the precepts. Second, clarifying that the preceptor who can give the precepts must be a Mahayana Bodhisattva who studies the precepts. According to the Upasaka Precept Sutra, the twenty Karmas for receiving precepts are like the six Dharmas for nuns. The Brahmajala Sutra says that one can take the precepts by making vows before the image of a Buddha or Bodhisattva. If one sees good omens after repentance, one can receive the precepts; if one does not see good omens, one cannot receive the precepts. If one is receiving the Bodhisattva precepts in person, one does not need to see good omens when receiving the precepts before the preceptor. If there is no preceptor within a thousand miles who can give the precepts

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。得佛菩薩前受戒而要見好相。問曰。何故聲聞十師菩薩唯一。答聲聞戒因力弱。須假強緣故須十師。菩薩之人菩提心強。一師良得。又問準下文云。智者欲授菩薩戒。先應為說菩薩戒及犯戒相。令自思惟我堪受戒。何故聲聞受戒已后為說四重。四依菩薩先說戒及犯相。答聲聞法中若為先說恐成賊住不得先說。菩薩不爾。要須對面先菩薩籌量堪其不堪其。然後為受。第三明戒因。若總相辨因即菩提心。故此文云。發無上菩提愿已。若別論者。即發三心為三聚因。謂斷惡修善度生也。又若依攝論。五根為三聚因。精進為初戒因。智根為第二戒因。定根為第三戒因。信念二根通三戒因。以此二根能通攝護故。就前方便中有三。所明受人遠方便。謂先發愿。次請師求戒。後偏袒下唸佛菩薩功德運心供養。言于語表義能授能開者。泰云。舊曰身口二作。今云身口二表。能表內心故也。于語作業能授。于語作業所詮義能令他開解。景雲。我今欲于善男子所者。于出家無受菩薩戒者遍求戒。或長老所者。于出家小者。或大德所者。出家大者。今尋律藏善見律云。老者而言大德。小者而稱長老。首律師云。此亦不定。謂四分律內牽他出房戒中。十七群書小六群而語六群言。長老是我等上座。又五百結集中離波多喚一切去最大上座作大

德長老。十誦律云。從今不得直喚上座為長老。應言長老某甲。如喚長老舍利弗目連等。不辭勞倦哀愍聽授者。愿師不辭勞倦哀愍聽我請及授我戒也。二隨共所有已下乃至默然而住明近方便。三爾時有智有力下明戒師近方便。測云。此中戒師遠方便義有文無。所得知有者。別行戒本中正說戒即遠方便。故知義有。然此一段文下者擇是非中說故此不論。言若坐若立者。景雲。若對立像戒師則立。若對坐像戒師坐。故言若坐若立。暉云。戒師壯少有力即立。者瘦無力即坐。此師依持論判。受戒章云。有三問答。一問種姓。二問名字。三問發願。自此已後下三番羯磨是根本受菩薩戒。舊論無正法羯磨。三藏觀此間無人受菩薩戒。故不肯翻。諸德或夢得羯磨文示於三藏。三藏云。遂為流行。別有羯磨正同此論。此文中能受師問受戒菩薩。皆答言能。不同受比丘戒三羯磨時無問答也。後方便中文二。初明戒師啟請作證十方眾前法爾相現。二明受已敬禮而退。嘆勝校量中數有其七。一百。二千。三數。四計。五算。六喻。七鄔波尼殺曇分。若依能斷金剛經數有其十。一百。二千。三百千。四俱胝百千。五俱胝那庾多百千。六數。七計。八算。九喻。十鄔波尼殺曇。此中略不言百千俱胝那庾多。若依般若論師。解前十數以為四種。一

者百千百百。此三名為數勝。持經之福其數極多。勝前施福故。二者俱胝百千俱胝那庾多百千。此二名為力勝。持經之福如人身上有眾多毛。唯依一毛折為百千分。佈施之福不及一分。為明持經之福有大勢力也。三者數計算喻。此四名不相似勝。持經之福其福廣大如須彌山。持前施福比之猶如芥子。大小又云不相似也。四者鄔波尼殺曇分者。此云因果勝。明將持經功德成就無漏因果。佈施之福成有漏因果。今準此釋。菩薩戒所有功德比聲聞戒德亦爾。略無俱胝那庾多百千名為力勝也。上明受戒訖。自下第二明其持戒。于中初數諦思。后專心聞法。摩怛履迦者此名本母。生智本母即是論藏名也。又諸菩薩不從一切已下。第三重明受戒方便。即是遠方便故回在後說。于中有三。初簡擇戒師。次明住戒人量機授法。后明師簡弟子。前中有二。初明戒師有慧無信不應從受。次明戒師有其六蔽不修六度不應從受。有慳貪者等約檀障有四句。測云。初之二句約內外。于中初是內身。二是外貪。后之二句約世分別。于中前句是未來貪。如是菩薩住律儀戒有其四種他勝處法下。第四廣辨戒相。于中有二。初明四重。后明四十二輕。前中有二。初辨四重相。二隨義分別。若依梵網經具明十重。此論略無前六。舊名波羅夷。此六不共住。三

【現代漢語翻譯】 現代漢語譯本 者百千百百。此三名為數勝。持經的福報，其數量極其多，勝過之前的佈施福報。二者俱胝（koti，意為千萬）百千俱胝那庾多（Nāyuta，意為萬萬）百千。此二名為力勝。持經的福報，就像一個人身上有眾多毛髮，只依一根毛髮折為百千分，佈施的福報不及其中一分。這是爲了說明持經的福報有巨大的力量。三者數計算喻。此四名不相似勝。持經的福報，其福報廣大如須彌山（Sumeru，佛教中的聖山）。持之前的佈施福報與之相比，猶如芥子一般。大小又云不相似。四者鄔波尼殺曇分者（Aupaniṣadaṃ，奧義書）。此云因果勝。說明將持經的功德成就無漏的因果，佈施的福報成就的是有漏的因果。現在準照此解釋，菩薩戒所有的功德比聲聞戒（Śrāvakayāna，聲聞乘）的功德也是如此。略無俱胝那庾多百千名為力勝。上面說明受戒完畢。自下面第二部分說明持戒。其中先數諦思，后專心聞法。摩怛履迦者（Mātṛka，意為論藏）。此名本母。生智本母即是論藏的名字。又諸菩薩不從一切已下。第三重說明受戒的方便。即是遠方便，所以放在後面說。其中有三點。首先簡擇戒師。其次說明住戒人量機授法。后說明師簡弟子。前面有兩點。首先說明戒師有慧無信不應從受。其次說明戒師有其六蔽，不修六度不應從受。有慳貪者等約檀障有四句。測云。初之二句約內外。其中初是內身。二是外貪。后之二句約世分別。其中前句是未來貪。如是菩薩住律儀戒有其四種他勝處法下。第四廣泛辨別戒相。其中有二。首先說明四重。后說明四十二輕。前面有二。首先辨別四重相。二隨義分別。若依梵網經具明十重。此論略無前六。舊名波羅夷（Pārājika，斷頭罪）。此六不共住。

【English Translation】 English version These three are called 'superior in number'. The merit of upholding the scripture is extremely vast, surpassing the merit of previous giving. The second is 'koti (ten million) times a hundred thousand koti nāyuta (hundred million) times a hundred thousand'. These two are called 'superior in power'. The merit of upholding the scripture is like the numerous hairs on a person's body; even if one hair is broken into a hundred thousand pieces, the merit of giving does not equal one piece. This illustrates that the merit of upholding the scripture has great power. The third is 'number, calculation, and analogy'. These four are called 'superior in dissimilarity'. The merit of upholding the scripture is as vast as Mount Sumeru (the sacred mountain in Buddhism). Compared to the merit of previous giving, it is like a mustard seed. The size is also said to be dissimilar. The fourth is 'Aupaniṣadaṃ (Upanishad) division'. This is called 'superior in cause and effect'. It explains that the merit of upholding the scripture achieves the unconditioned cause and effect, while the merit of giving achieves the conditioned cause and effect. Now, according to this explanation, the merit of the Bodhisattva precepts is also like that of the Śrāvakayāna (Hearer Vehicle) precepts. Briefly, 'koti nāyuta times a hundred thousand' is called 'superior in power'. The above explains the completion of receiving the precepts. The second part below explains upholding the precepts. Among them, first contemplate the truth, then listen to the Dharma with focused attention. Mātṛka (Matrix). This is called the 'original mother'. The original mother of wisdom is the name of the Abhidharma (collection of philosophical treatises). Furthermore, 'all Bodhisattvas do not follow...' The third repetition explains the means of receiving the precepts. This is the distant means, so it is discussed later. There are three points in it. First, carefully select the precept master. Second, explain how to teach the Dharma according to the capacity of the person upholding the precepts. Third, explain how the master selects disciples. There are two points in the preceding part. First, explain that one should not receive precepts from a precept master who has wisdom but lacks faith. Second, explain that one should not receive precepts from a precept master who has the six obscurations and does not cultivate the six perfections. Having stinginess, etc., refers to the four statements about the obstacle of giving. It is speculated that the first two statements are about internal and external. Among them, the first is the internal body, and the second is external greed. The latter two statements are about distinguishing the world. Among them, the first statement is future greed. Thus, the Bodhisattva abiding in the precepts of discipline has the following four defeats. Fourth, extensively distinguish the characteristics of the precepts. There are two parts in it. First, explain the four heavy offenses. Second, explain the forty-two light offenses. There are two parts in the preceding part. First, distinguish the characteristics of the four heavy offenses. Second, explain according to the meaning. If based on the Brahma Net Sutra, it fully explains the ten heavy offenses. This treatise omits the first six. The old name is Pārājika (defeat). These six do not live together.

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藏云。梵語正波羅阇以迦。此云他勝處法。若犯此戒者他所勝。此四他勝處法具三聚戒。初不為貪求自讚毀他是律儀戒。即當勝鬘經于諸眾生不起嫉心。第二不慳惜財法是饒益有情戒。即當勝鬘于內外法不起慳心。第三不忿結亦是饒益有情戒。第四不謗毀大乘說相似法是攝善法戒。此四他勝中初貪二慳三瞋四者癡慢如次為體。第二隨義分別中有五。初明他勝所以。無二堪能為魔所勝。次明起下中纏犯戒不捨上纏即舍。言非諸菩薩暫一現行乃至即便棄捨別解脫戒者。景雲。如小乘中經部上座部正量部等說。皆云於三品纏中隨起何纏犯初重罪即舍律儀。唯薩婆多起三品纏犯他勝處皆不捨戒。今大乘宗不同彼二。若起上纏方舍凈戒。中下纏犯即不捨戒。故非諸菩薩暫一現行他勝處法即舍律儀。如小乘說諸苾芻等犯他勝法即舍別解脫戒。如十輪經說。比丘犯重而不捨戒。為令俗人于僧起敬故言犯重不捨。此據起中品纏犯。下抉擇說五緣舍戒中。云或由舍所學處者。是作意舍戒或由犯根本罪故舍戒者據上纏犯故。涅槃言我諸弟子或言犯重舍戒。或說不捨。皆不解我意。今觀此論文相大乘宗說。聲聞戒暫犯重即舍。菩薩戒由數數起纏犯而後舍也。意大同。景師而言。如小乘說者今不用此言。第三明重受。第四明二緣舍菩薩戒。下決

【現代漢語翻譯】 現代漢語譯本 藏云（指《瑜伽師地論》本地分中的「藏」品）。梵語正波羅阇以迦（Pārājika），意為『他勝處法』。若犯此戒者，即為『他所勝』。此四他勝處法具足三聚戒（三種戒律的總稱）。第一，不為貪求而自讚毀他，是律儀戒（防止惡行的戒律），相當於《勝鬘經》中所說的『于諸眾生不起嫉心』。第二，不慳惜財法，是饒益有情戒（利益眾生的戒律），相當於《勝鬘經》中所說的『于內外法不起慳心』。第三，不忿結（不懷恨在心），也是饒益有情戒。第四，不謗毀大乘，說相似法，是攝善法戒（積累善行的戒律）。這四種他勝中，初貪、二慳、三瞋、四癡慢依次為體。 第二，隨義分別中有五點。首先，說明他勝的原因：沒有兩種堪能（能力），為魔所勝。其次，說明生起下、中品纏（煩惱）犯戒不捨戒，生起上品纏（煩惱）才舍戒。所謂『非諸菩薩暫一現行乃至即便棄捨別解脫戒』。景雲（可能是某位法師的名字）說：『如小乘中經部、上座部、正量部等所說，都認為在三品纏中，無論生起哪一種纏而犯初重罪，就捨棄律儀。只有薩婆多部認為，生起三品纏而犯他勝處，都不捨戒。現在大乘宗不同於前兩者，如果生起上品纏才捨棄凈戒，中下品纏犯戒則不捨戒。所以說，並非諸菩薩暫一現行他勝處法就捨棄律儀，如同小乘所說諸苾芻等犯他勝法就捨棄別解脫戒。』如《十輪經》所說：『比丘犯重罪而不捨戒，是爲了讓俗人對僧眾生起尊敬，所以說犯重不捨。』這是根據生起中品纏犯的情況。下文《抉擇》中說，五種舍戒的因緣中，『或者由於捨棄所學之處』，這是作意舍戒；『或者由於犯根本罪而舍戒』，這是根據上品纏犯的情況。《涅槃經》說：『我的弟子或者說犯重罪舍戒，或者說不捨戒，都是不理解我的意思。』現在觀察此論文的相狀，大乘宗認為，聲聞戒暫時犯重罪就舍戒，菩薩戒由於屢次生起纏犯而後舍戒。意思大致相同。景師所說的『如小乘說』，現在不用這種說法。第三，說明重受（重新受戒）。第四，說明兩種舍菩薩戒的因緣。下文決（待續）。

【English Translation】 English version Zang Yun (referring to the 'Zang' section in the Yogācārabhūmi-śāstra's Local Division). The Sanskrit term is Pārājika, meaning 'defeat by others'. If one violates this precept, they are 'defeated by others'. These four defeats encompass the three categories of precepts (the collective name for the three types of precepts). First, not praising oneself and disparaging others out of greed is the precept of discipline (preventing evil deeds), equivalent to 'not generating jealousy towards all beings' in the Śrīmālādevī Siṃhanāda Sūtra. Second, not being stingy with wealth and Dharma is the precept of benefiting sentient beings, equivalent to 'not generating stinginess towards internal and external Dharmas' in the Śrīmālādevī Siṃhanāda Sūtra. Third, not harboring resentment is also a precept of benefiting sentient beings. Fourth, not slandering the Mahāyāna and speaking of similar but false teachings is the precept of gathering good Dharmas. Among these four defeats, the first (greed), second (stinginess), third (anger), and fourth (ignorance and pride) are, in order, their respective natures. Second, there are five points in the explanation according to meaning. First, explaining the reason for defeat: lacking two abilities, being defeated by demons. Second, explaining that generating lower or middle-grade entanglements (afflictions) and violating precepts does not lead to abandoning the precepts, only generating upper-grade entanglements (afflictions) leads to abandoning the precepts. The statement 'It is not that Bodhisattvas temporarily engage in a defeat and immediately abandon the Prātimokṣa precepts.' Jing Yun (possibly the name of a Dharma master) said: 'As the Sautrāntika, Sthavira, and Sammitīya schools in the Hīnayāna say, they all believe that among the three grades of entanglements, whichever entanglement arises and one commits the initial grave offense, one abandons the precepts. Only the Sarvāstivāda school believes that generating three grades of entanglements and committing a defeat does not lead to abandoning the precepts. Now, the Mahāyāna school differs from the previous two. If one generates upper-grade entanglements, one abandons the pure precepts; violating precepts with middle or lower-grade entanglements does not lead to abandoning the precepts. Therefore, it is said that it is not that Bodhisattvas temporarily engage in a defeat and immediately abandon the precepts, as the Hīnayāna says that Bhikṣus who commit a defeat abandon the Prātimokṣa precepts.' As the Daśacakra Kṣitigarbha Sūtra says: 'A Bhikṣu who commits a grave offense does not abandon the precepts, in order to make laypeople generate respect for the Sangha, so it is said that committing a grave offense does not lead to abandoning the precepts.' This is based on the situation of generating middle-grade entanglements and committing the offense. The following 'Determination' says that among the five causes for abandoning the precepts, 'either due to abandoning the place of learning', this is abandoning the precepts intentionally; 'or due to committing a fundamental offense and abandoning the precepts', this is based on the situation of committing the offense with upper-grade entanglements. The Nirvana Sutra says: 'My disciples either say that committing a grave offense leads to abandoning the precepts, or say that it does not lead to abandoning the precepts, all of them do not understand my meaning.' Now, observing the appearance of this text, the Mahāyāna school believes that a Śrāvakā's precepts are abandoned temporarily upon committing a grave offense, while a Bodhisattva's precepts are abandoned after repeatedly generating entanglements and committing offenses. The meanings are largely the same. The statement 'as the Hīnayāna says' by Master Jing is not used now. Third, explaining re-receiving (re-taking the precepts). Fourth, explaining the two causes for abandoning the Bodhisattva precepts. The following determination (to be continued).

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擇說四緣舍戒。開合不同。至彼當釋。景雲。下五十三明五緣于苾芻戒。此中何故菩薩無善根斷舍。一形沒二形生舍。解云。菩薩戒從方便善發。斷善前方便時已失方便善即失菩薩戒。不為正斷善時方舍故無斷善舍。菩薩本性純善惡業輕微故無二形生。舍犯重舍者。即當起上纏犯他勝處。舍所學處即當退菩提愿菩薩戒。無命終舍。以經生不失故。第五明凈戒經生不失。雖復重受不名新得。

瑜伽論記卷第十(之上終)

瑜伽論記卷第十(之下)(論本第四十一至四十三)

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論本卷第四十一

自下第二明輕戒中文分為三。先總勸知犯非犯相。必犯罪時有品階降故言軟中上也。第二別解。第三總結無犯。就別解中。若依舊論有四十二輕戒。新論有四十三。勘當二本。舊論無第九殺盜等七支性罪。一向不共故數有四十二。新論則有故具四十三。于中若其八遮罪有共不共別開為二。應言數有四十四。又其第二十九聞菩薩藏諸佛神力不生信解。譭謗中兩舌別開為二。應數成四十五。而今兩處皆合故云數有四十三也。若依仁王經云有四十八種。然不列名。梵網經中有四十八。一一別說。然與此論所明戒相多是不同。此四十三中大分為二。初犯四十二輕障於六度攝善法戒。后犯十一種輕

【現代漢語翻譯】 現代漢語譯本：關於四緣舍戒（導致捨棄戒律的四種因緣）的擇說，開合的情況有所不同，到後面會解釋。景雲說，下面五十三段闡明了比丘戒的五種因緣。這裡為什麼菩薩沒有斷善根而舍戒的情況呢？也沒有一生結束、另一生開始而舍戒的情況呢？解釋說，菩薩戒是從方便善巧中生髮的，在斷善根的前方便時，就已經失去了方便善巧，也就失去了菩薩戒，不是在真正斷善根的時候才舍戒，所以沒有斷善根舍戒的情況。菩薩的本性純善，惡業輕微，所以沒有二形（指同時具有男女兩性）而舍戒的情況。犯重罪而舍戒，是指將要生起上纏（指煩惱）而犯他勝處（指最嚴重的罪行）。捨棄所學之處，是指將要退失菩提愿，從而捨棄菩薩戒。沒有命終舍戒的情況，因為即使經過轉生也不會失去菩薩戒。第五點說明清凈的戒律即使經過轉生也不會失去，即使重新受戒，也不能說是新得到的。

《瑜伽師地論記》卷第十（之上終）

《瑜伽師地論記》卷第十（之下）（論本第四十一至四十三）

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論本卷第四十一

從下面開始，第二部分闡明輕戒，分為三個部分。首先，總的勸告要了解犯戒和不犯戒的相狀。必定會犯戒的時候，有品階的降低，所以說是軟、中、上。第二，分別解釋。第三，總結無犯的情況。在分別解釋中，如果按照舊論，有四十二條輕戒。新論有四十三條。勘查比對兩個版本，舊論沒有第九條殺盜等七支性罪（指殺生、偷盜等七種本質上就是罪過的行為），因為一向是不共通的，所以數量是四十二條。新論則有，所以具備四十三條。其中，如果八遮罪（指八種遮止的行為）有共通和不共通的區別，分開為兩種，應該說數量有四十四條。另外，第二十九條，聽到菩薩藏（指菩薩所修行的法門）、諸佛神力，不生信解，譭謗中兩舌（指挑撥離間的言語）分開為兩種，應該數量成為四十五條。而現在兩處都合併了，所以說數量有四十三條。如果按照《仁王經》的說法，有四十八種，但是沒有列出名稱。《梵網經》中有四十八種，一一分別說明，但是與此論所闡明的戒相大多不同。這四十三條中，大體分為兩個部分。首先，犯四十二條輕戒，會障礙於六度（指佈施、持戒、忍辱、精進、禪定、智慧）攝善法戒。後面犯十一種輕戒

【English Translation】 English version: Regarding the selection and explanation of the four causes for abandoning precepts (the four conditions that lead to the abandonment of precepts), the opening and closing situations are different, which will be explained later. Jingyun said that the following fifty-three sections clarify the five causes for the Bhikshu (Buddhist monk) precepts. Why is it that Bodhisattvas (enlightened beings) do not abandon precepts due to the severance of roots of goodness here? Nor do they abandon precepts due to the end of one life and the beginning of another? The explanation is that the Bodhisattva precepts arise from skillful means of goodness. When the preliminary skillful means are lost before the severance of the roots of goodness, the skillful means of goodness are lost, and thus the Bodhisattva precepts are lost. It is not that the precepts are abandoned only when the roots of goodness are truly severed, so there is no abandonment of precepts due to the severance of the roots of goodness. The nature of Bodhisattvas is purely good, and their evil karma is slight, so there is no abandonment of precepts due to having two forms (referring to having both male and female characteristics). Abandoning precepts due to committing a grave offense refers to the arising of upper entanglements (referring to afflictions) and committing a Parajika (the most serious offense). Abandoning the places of learning refers to abandoning the Bodhi (enlightenment) vow, thereby abandoning the Bodhisattva precepts. There is no abandonment of precepts due to the end of life, because the precepts are not lost even after rebirth. The fifth point explains that pure precepts are not lost even after rebirth, and even if one receives the precepts again, it cannot be said that they are newly obtained.

Yogacarabhumi-sastra Commentary, Volume 10 (End of the First Half)

Yogacarabhumi-sastra Commentary, Volume 10 (Second Half) (Treatise Text, Volumes 41 to 43)

Compiled by Shi Dunlun

Treatise Text, Volume 41

From here onwards, the second part clarifies the minor precepts, divided into three parts. First, a general exhortation to understand the characteristics of offenses and non-offenses. When an offense is certain to occur, there is a degradation of rank, so it is said to be soft, medium, or high. Second, separate explanations. Third, a summary of non-offenses. In the separate explanations, according to the old treatise, there are forty-two minor precepts. The new treatise has forty-three. After examining and comparing the two versions, the old treatise does not have the ninth, the seven branches of inherently sinful acts such as killing and stealing (referring to the seven actions that are inherently sinful, such as killing and stealing), because they are not common, so the number is forty-two. The new treatise has them, so it has forty-three. Among them, if the eight prohibitive offenses (referring to the eight prohibited actions) have common and uncommon distinctions, separated into two types, it should be said that the number is forty-four. In addition, the twenty-ninth, hearing the Bodhisattva-pitaka (referring to the teachings practiced by Bodhisattvas) and the miraculous powers of the Buddhas, not generating faith and understanding, and the double-tonguedness (referring to divisive speech) in slander are separated into two types, the number should become forty-five. But now both places are combined, so it is said that the number is forty-three. According to the Renwang Sutra (Sutra of Humane Kings), there are forty-eight types, but the names are not listed. In the Brahma Net Sutra, there are forty-eight types, each explained separately, but they are mostly different from the characteristics of the precepts explained in this treatise. Among these forty-three, they are broadly divided into two parts. First, committing the forty-two minor precepts will hinder the six paramitas (perfections) (referring to generosity, morality, patience, diligence, meditation, and wisdom) that encompass the precepts of good Dharma. Later, committing the eleven minor precepts

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障於四攝利眾生戒。前中初犯七輕障施。次犯七輕障戒。次犯四輕障忍。次三障精進。次三障定。后八障慧。障施七中。初五障財施。次一法施。后一無畏施。前中初一空度日夜不供養三寶。制多者此云靈廟。言若不恭敬等者。測云。抉擇說言。菩薩于攝善法戒勤修習時略於六心應善觀察。一輕蔑心。二懈怠俱行心。三有覆弊心。四勤勞倦心。五病隨行心。六障隨行心。廣說乃至如是六心前三生起而忍受者一向有罪。病隨行心進后忍受一向無罪。余之二心若生起已而忍受者或是有罪或是無罪。又于作有情利益或中勤修習時當觀察六處攝行。所謂自他財衰財盛法盛。此中菩薩作自法衰令他財盛此不應為。如令財盛法盛亦爾。作自財衰令他財盛不引法衰此則應為。若引法衰此不應為。如令財盛法盛亦爾。又作自法盛令他財盛此則應為。如令財盛法盛亦爾。廣說如彼。今此中雲不恭敬當彼輕蔑心。懶惰懈怠者即俱行心。誤失念而犯者即是障隨行心。喜樂談論等分或可六心所不攝無違犯。謂心狂亂者即當病隨行心。自不犯不受明初地已上不犯。如已得四不壞凈苾芻。第二名利無足障自佈施。測云。言有其大欲等者。即當抉擇六心中第三覆弊。謂為斷彼生起樂欲等者。由發勤精進故雖數起惑而名不犯。此當彼六心中勞倦心也。第

【現代漢語翻譯】 現代漢語譯本 障礙四攝（四種攝取眾生的方法：佈施、愛語、利行、同事）利眾生戒。前面部分，初犯七種輕罪，障礙佈施。其次犯七種輕罪，障礙持戒。再次犯四種輕罪，障礙忍辱。再其次三種輕罪，障礙精進。再其次三種輕罪，障礙禪定。最後八種輕罪，障礙智慧。障礙佈施的七種輕罪中，最初五種障礙財佈施，其次一種障礙法佈施，最後一種障礙無畏佈施。前面部分，最初一種是空度日夜，不供養三寶。制多（Caitiya）這裡的意思是靈廟。如果說不恭敬等等，根據《抉擇》所說，菩薩在修習攝善法戒時，略微需要善於觀察六種心：一、輕蔑心；二、與懈怠俱行的心；三、有覆藏罪過的心；四、因勤勞而疲倦的心；五、被疾病纏繞的心；六、被障礙纏繞的心。廣泛地說，如果前三種心生起而忍受，一概有罪。疾病纏繞的心，即使精進后忍受，一概無罪。其餘兩種心，如果生起后忍受，或者有罪，或者無罪。又在做利益有情的事情或者中間勤奮修習時，應當觀察六處攝行，即自己和他人的財富衰落、財富興盛、佛法興盛。其中，菩薩使自己的佛法衰落而使他人財富興盛，這是不應該做的。如果使財富興盛、佛法興盛，也是如此。使自己的財富衰落而使他人財富興盛，但不導致佛法衰落，這是應該做的。如果導致佛法衰落，這是不應該做的。如果使財富興盛、佛法興盛，也是如此。廣泛的解釋如彼處所說。現在這裡說的不恭敬，相當於那裡的輕蔑心。懶惰懈怠，就是與懈怠俱行的心。因誤失正念而犯戒，就是被障礙纏繞的心。喜好談論等，或許六種心所不包含，沒有違犯。所謂心狂亂，相當於被疾病纏繞的心。自己不犯，不受戒，初地以上的菩薩不犯。如同已經得到四不壞凈的比丘。第二種是名利不足，障礙自己佈施。《抉擇》說，如果說有很大的慾望等等，就相當於《抉擇》六種心中的第三種覆藏罪過。爲了斷除那些生起的樂欲等等，由於發起勤奮精進的緣故，即使多次生起迷惑，也不算犯戒。這相當於那六種心中的疲倦心。第三種

【English Translation】 English version Obstructing the precepts of the Four Means of Attraction (charity, kind speech, beneficial action, and cooperation) for benefiting sentient beings. In the preceding part, the initial offense involves seven minor transgressions that obstruct generosity. The subsequent offense involves seven minor transgressions that obstruct moral discipline. The next offense involves four minor transgressions that obstruct patience. Following that, three transgressions obstruct diligence. Then, three transgressions obstruct concentration. Finally, eight transgressions obstruct wisdom. Among the seven minor transgressions that obstruct generosity, the first five obstruct material generosity, the next one obstructs Dharma generosity, and the last one obstructs fearlessness generosity. In the preceding part, the first one is spending days and nights in vain, without making offerings to the Three Jewels. Caitiya (spiritual shrine). If it is said 'not being respectful,' according to the 'Determination,' when a Bodhisattva diligently practices the precepts of gathering virtuous dharmas, they should be skilled in observing six types of minds: 1. A contemptuous mind; 2. A mind that accompanies laziness; 3. A mind that conceals faults; 4. A mind that is weary from diligence; 5. A mind that is afflicted by illness; 6. A mind that is afflicted by obstacles. Broadly speaking, if the first three types of minds arise and are endured, there is always guilt. A mind afflicted by illness, even if endured after diligence, is always without guilt. If the remaining two types of minds arise and are endured, there may or may not be guilt. Furthermore, when engaging in activities that benefit sentient beings or diligently practicing in between, one should observe the six aspects of engagement: namely, the decline and prosperity of one's own and others' wealth and the prosperity of the Dharma. Among these, it is not appropriate for a Bodhisattva to cause their own Dharma to decline while causing others' wealth to prosper. It is the same if causing wealth and Dharma to prosper. It is appropriate to cause one's own wealth to decline while causing others' wealth to prosper, without leading to the decline of the Dharma. It is not appropriate if it leads to the decline of the Dharma. It is the same if causing wealth and Dharma to prosper. The extensive explanation is as stated there. Now, here, 'not being respectful' corresponds to the contemptuous mind mentioned there. Laziness and indolence are the mind that accompanies laziness. Offending due to mistaken mindfulness is the mind that is afflicted by obstacles. Enjoying talking, etc., may not be included in the six types of minds and is not a violation. The so-called deranged mind corresponds to the mind that is afflicted by illness. One does not offend oneself, does not receive precepts, and Bodhisattvas above the first ground do not offend. It is like a Bhikshu who has already attained the four indestructible purities. The second is insufficient fame and gain, which obstructs one's own generosity. The 'Determination' says that if there are great desires, etc., it corresponds to the third type of mind in the 'Determination's' six types of minds, which is concealing faults. In order to cut off those arising desires, etc., due to initiating diligent effort, even if delusions arise multiple times, it is not considered an offense. This corresponds to the weary mind among those six types of minds. The third

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一于長者有德不起承迎生談論。測云。此明法施。又云。懈怠忘念者總說喜無記心。心法暫時不進義說懈怠忘念。非隨煩惱故非染犯也。無違犯中有遭重病等十句。言或有違犯說正法者欲將說者。泰云。謂或耆長故來違犯說法。法師為欲將護說法者心故不起迎。第四他施資具憍慢不受障他佈施。第五他施重寶恒恨不受亦障他施。生色可染者。金名生色。以始終不變故。銀名可染。以可染變故。或後知彼于施迷亂者。謂彼不欲施但由迷亂錯行施等。隨舍隨受者。謂施主多樂施得財即施。若隨舍即受。施主由是定當貧匱。故拒不受無犯。窣都波者此云高勝處。第六慳法障法施。不犯中有八句。若依舊論。第七句中開為三句別有若字。謂若彼鈍根聞深妙法生怖畏心。若知聞已增長邪見。若知聞已毀呰退沒。言或復知彼法至其手轉布非人者。非是法器故名非人。舊論云向惡人說。第七于破戒者棄捨不作饒益者障無畏施。次明戒七中。初一遮罪共不共。先明共學后明不共學。小事小業小希望者。舊云小利小作小方便。測解。不能廣受檀越多施令生施福名小事。不能為人廣有所求名小業。不能積財廣攝眾生名小方便。又解。五篇戒中唯約三十事有同不同。于中十一不同小學。一從非親房士乞衣。二過知足取衣。三過三反六默怠功素

【現代漢語翻譯】 現代漢語譯本 一位長者因為有德而不起身迎接，也不與他談論。測師說：『這說明了法施。』又說：『懈怠和忘念，總的來說是喜無記心。』心法暫時沒有進步，就說是懈怠和忘念。因為不是隨煩惱，所以不是染污的過犯。『無違犯』中有遭遇重病等十句。說『或者有違犯』，是指說正法的人想要照顧說法的人。泰師說：『是指或許因為年長而違犯了說法。法師爲了想要保護說法者，所以不起身迎接。』第四，因為吝惜施捨的資具，傲慢而不接受，從而障礙他人佈施。第五，因為吝惜施捨的珍寶，總是怨恨而不接受，也障礙他人佈施。『生色可染』，黃金稱為『生色』，因為它始終不變。白銀稱為『可染』，因為它可能被染色改變。『或者後來知道那個人對於施捨感到迷惑錯亂』，是指那個人本不想施捨，只是因為迷惑錯亂而錯誤地進行了施捨等行為。『隨舍隨受』，是指施主非常樂於施捨，一得到錢財就施捨。如果隨他施捨就接受，施主因此必定會變得貧窮。所以拒絕不接受，沒有過犯。『窣都波』（Stupa），這裡的意思是『高勝之處』。第六，吝惜佛法，障礙法施。『不犯』中有八句。如果按照舊論，第七句中分為三句，另外有『若』字。是指如果那些根器遲鈍的人聽到深奧微妙的佛法，會產生恐懼之心。如果知道聽聞後會增長邪見。如果知道聽聞後會譭謗退失。說『或者又知道佛法到了他的手中會轉而佈施給不適合的人』，不是法器，所以稱為『非人』。舊論說向惡人說法。第七，對於破戒的人，捨棄而不去幫助他，這是障礙無畏施。接下來闡明戒律的七個方面。最初一個是遮罪的共同和不共同之處。先闡明共同學習的戒律，然後闡明不共同學習的戒律。『小事、小業、小希望』，舊譯為『小利、小作、小方便』。測師解釋說：『不能廣泛接受檀越的供養，多行佈施，使他們產生施捨的福報，這稱為小事。不能爲了他人廣泛地有所求取，這稱為小業。不能積累財富，廣泛地攝受眾生，這稱為小方便。』又解釋說：『五篇戒律中，只有大約三十件事有相同和不同之處。其中有十一件是不同的小學。一是向非親屬的房主乞討衣服。二是超過知足的限度索取衣服。三是超過三次六默怠功素。』

【English Translation】 English version An elder, because of his virtue, does not rise to greet or engage in conversation. The commentator says, 'This clarifies the Dharma giving (法施).' It is also said, 'Laziness and forgetfulness generally refer to joyful neutral (喜無記) states of mind.' The temporary lack of progress in mental Dharma is described as laziness and forgetfulness. Because it is not associated with afflictions (隨煩惱), it is not a defiled offense. 'No offense' includes ten phrases such as encountering serious illness. Saying 'or there is an offense' refers to someone who speaks the correct Dharma wanting to protect the speaker of the Dharma. The Teacher Tai says, 'It refers to perhaps violating the Dharma teaching because of old age. The Dharma master does not rise to greet in order to protect the mind of the Dharma speaker.' Fourth, being stingy with donated resources, being arrogant and not accepting them, thus obstructing others' giving. Fifth, being stingy with donated treasures, always resenting and not accepting them, also obstructing others' giving. 'Color that can be dyed (生色可染)' means gold is called 'color that is born (生色),' because it never changes. Silver is called 'dyeable (可染),' because it can be dyed and changed. 'Or later knowing that person is confused about giving,' refers to that person not wanting to give, but mistakenly giving due to confusion. 'Giving and receiving immediately,' refers to the donor being very happy to give, giving as soon as they receive wealth. If one receives immediately after they give, the donor will surely become impoverished. Therefore, refusing to accept is not an offense. 'Stupa (窣都波)' here means 'high and excellent place.' Sixth, being stingy with the Dharma, obstructing Dharma giving. 'No offense' includes eight phrases. According to the old commentary, the seventh phrase is divided into three phrases, with an additional 'if (若).' It refers to if those with dull faculties develop fear upon hearing profound and subtle Dharma. If they know that hearing it will increase wrong views. If they know that hearing it will slander and cause them to regress. Saying 'or knowing that the Dharma, once it reaches their hands, will be given to unsuitable people,' refers to those who are not vessels for the Dharma, therefore called 'non-humans (非人).' The old commentary says speaking to evil people. Seventh, abandoning and not benefiting those who have broken precepts, this obstructs fearlessness giving (無畏施). Next, clarifying the seven aspects of precepts. The first is the common and uncommon aspects of prohibitive offenses (遮罪). First, clarifying the precepts that are commonly learned, then clarifying the precepts that are not commonly learned. 'Small matters, small deeds, small hopes,' the old translation is 'small benefits, small actions, small conveniences.' The commentator explains, 'Not being able to widely accept offerings from donors, giving much and causing them to generate the merit of giving, this is called small matters. Not being able to widely seek for others, this is called small deeds. Not being able to accumulate wealth and widely gather sentient beings, this is called small conveniences.' It is also explained, 'Among the five categories of precepts, only about thirty matters have similarities and differences. Among them, eleven are different minor learnings. First, begging for clothes from the landlord of a non-relative's house. Second, taking clothes beyond what is sufficient. Third, exceeding three times six silent diligent efforts.'

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衣。四純黑臥具。五純白臥具。六減六年作臥具。七不揲坐具。八受畜寶物。九乞缽。十自乞縷使非親里織。十一過前求雨衣過前用。除此十一余皆是同有此釋而大小行別未可定判。憍世耶衣者。梵云俱舍此云繭。西方無家神蠶繭唯有野神繭。蠶繭所出絲作衣名憍世耶衣。舊云憍舍耶衣。音訛也。第二七支性罪一向不共。菩薩為物權行不犯。若因守戒闕利物大行者亦名為犯。此一段文舊論全無。翻譯偏脫。若依景師。此文還屬戒六中初。今尋文相亦可同景。然以遮性不同故別取為一戒。于中先總標。后別釋七測云。此中殺生據大地菩薩說。若八地已上於一切時恒入觀故唯有善心殺生。七地已下有出入觀位故得有無記心殺。故非地前。問地上菩薩不生地獄。何故言我若斷彼惡眾生命當墮地獄耶。解云。此假說而論。據實不生。嫉戒中出家菩薩一切不應行者。在家得行。出家菩薩為護世間誹謗重故制而不許。妄語中雲為多有情解脫命難故說妄語。問曰。亦有菩薩為自命難不依正所知境說于妄語。何獨為他耶。論通云。雖諸菩薩為自命難亦有不依正所知境說于妄語。然今說為救有情知而思擇故說妄語。第三明邪命法生起詭誑現異相。第四掉動。第五起見立論令厭涅槃于諸煩惱不應厭怖。第六菩薩自身能發他人不信重言不護不

【現代漢語翻譯】 現代漢語譯本 衣（袈裟）。一、四種純黑色的臥具。二、五種純白色的臥具。三、減少六年時間製作臥具。四、不縫製坐具。五、接受和儲藏寶物。六、乞討缽盂。七、自己乞討絲線讓非親屬織布。八、提前乞討雨衣並提前使用。除了這十一項，其餘的都相同，只是大小乘的行為有所區別，還不能確定判斷。憍世耶衣（Kauseya，一種絲綢衣服）的意思是，梵語叫俱舍（Kusha），這裡翻譯為繭。西方沒有家養的神蠶繭，只有野生的神蠶繭。用蠶繭產出的絲製作的衣服，名叫憍世耶衣。舊譯為憍舍耶衣，是音譯的錯誤。第二，七支性罪（seven branches of inherently evil actions）一向是不共通的。菩薩爲了利益眾生可以權巧行事，不犯戒。如果因為遵守戒律而妨礙了利益眾生的大行，也叫做犯戒。這一段文字在舊的論著中完全沒有，翻譯有所遺漏。如果按照景師的說法，這段文字還屬於戒律六條中的第一條。現在按照文義來看，也可以和景師的觀點相同。然而因為遮止的性質不同，所以單獨取為一條戒律。其中先總的標明，然後分別解釋。七測云，這裡所說的殺生是根據大地菩薩（Bhumisattva，指證得菩薩果位的菩薩）說的。如果是八地以上的菩薩，在一切時候都恒常處於觀照之中，所以只有善心，不會殺生。七地以下的菩薩，有出入觀照的狀態，所以可能有無記心（neither good nor bad mind）的殺生。所以不是地前菩薩。問：地上菩薩（Bhumisattva）不會生到地獄中，為什麼說『我如果斷絕那些惡眾生的性命，應當墮入地獄』呢？解釋說：這是假設的說法，實際上不會發生。嫉戒中說，出家菩薩一切不應該做的事情，在家菩薩可以做。出家菩薩爲了保護世間的誹謗，因為罪過很重，所以禁止而不允許。妄語中說，爲了讓很多有情眾生解脫生命的危難，所以說妄語。問：也有菩薩爲了自己的生命危難，不依據正確的所知境而說妄語，為什麼只說爲了他人呢？論中通融地說：雖然諸位菩薩爲了自己的生命危難，也有不依據正確的所知境而說妄語的，然而現在說的是爲了救助有情眾生，知道並且思慮選擇后才說妄語。第三，說明邪命法（wrong livelihood）的生起，用虛假的手段，顯現奇異的相狀。第四，掉舉動搖。第五，樹立見解和理論，讓人厭惡涅槃，對於各種煩惱不應該厭惡和恐懼。第六，菩薩自身能夠引發他人不信任，不尊重，言語不謹慎，不守護。

【English Translation】 English version robes. 1. Four kinds of pure black bedding. 2. Five kinds of pure white bedding. 3. Bedding made in less than six years. 4. Not stitching sitting cloths. 5. Receiving and storing treasures. 6. Begging bowls. 7. Personally begging for thread to have non-relatives weave cloth. 8. Begging for raincoats in advance and using them in advance. Except for these eleven, the rest are the same, but the practices of the Mahayana and Hinayana differ, and it is not yet possible to make a definite judgment. Kauseya (silk robe) means that in Sanskrit it is called Kusha, which is translated here as cocoon. In the West, there are no domesticated silkworm cocoons, only wild silkworm cocoons. Clothes made from the silk produced by silkworm cocoons are called Kauseya. The old translation was Kausheya, which is a phonetic error. Second, the seven branches of inherently evil actions are never shared. Bodhisattvas can act expediently for the benefit of sentient beings without violating the precepts. If observing the precepts hinders the great act of benefiting sentient beings, it is also called a violation. This passage is completely absent in the old treatises, and the translation is incomplete. According to Master Jing, this passage still belongs to the first of the six precepts. Now, according to the meaning of the text, it can also be the same as Master Jing's view. However, because the nature of prohibition is different, it is taken as a separate precept. Among them, the general standard is first stated, and then explained separately. The seven tests say that the killing mentioned here is based on the Bhumisattva (Bodhisattva who has attained the Bodhisattva fruit) . If it is a Bodhisattva above the eighth ground, he is always in contemplation at all times, so he only has good intentions and will not kill. Bodhisattvas below the seventh ground have states of entering and leaving contemplation, so they may have killing with a neutral mind (neither good nor bad mind). Therefore, it is not a pre-ground Bodhisattva. Question: Ground Bodhisattvas (Bhumisattva) will not be born in hell, so why say, 'If I cut off the lives of those evil sentient beings, I should fall into hell'? The explanation is: This is a hypothetical statement, and it will not actually happen. The precept of jealousy says that everything that a monastic Bodhisattva should not do, a lay Bodhisattva can do. Monastic Bodhisattvas are prohibited because the sin is very serious in order to protect the world from slander. The false speech says that in order to liberate many sentient beings from the danger of life, false speech is spoken. Question: There are also Bodhisattvas who speak false speech without relying on the correct object of knowledge for the sake of their own life danger, why only say for the sake of others? The treatise says that although all Bodhisattvas speak false speech without relying on the correct object of knowledge for the sake of their own life danger, what is said now is that they speak false speech because they know and deliberate in order to save sentient beings. Third, explain the arising of wrong livelihood, using false means to show strange appearances. Fourth, agitation and restlessness. Fifth, establish views and theories that make people disgusted with Nirvana, and one should not be disgusted and afraid of various afflictions. Sixth, the Bodhisattva himself can cause others to distrust, disrespect, speak carelessly, and not protect.

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雪。第七應行梵罰利物加行不行為犯。次明障忍有四。初釋打罵不能安忍。第二於他有所侵犯或自不為彼疑侵犯由慢不謝不雪。第三他侵來謝不受名犯。第四於他懷忿堅持不捨。次明障精進有三。初一染心御眾。第二懶惰懈怠耽睡眠。第三勝心談說虛度時日。次明障定有三。初為惰慢不求禪法。第二不除五蓋定障。第三貪味靜慮。次明障慧有八。于中前五約法。后三就人。前五中。初一起見立論不許學小。第二學大未精舍大學小。基云。何故不云若於菩薩藏已精粹究方學聲聞藏非是違犯也。答曰。以菩薩但有日分三時學。未有于菩薩已精碎究舍大學小義。故於次下戒時總開無犯。日分三時。上分修佛語。一分學外論。即小乘與外論俱。下開中義等也。第三于佛教未精研究而精研學異論。即外道論泛爾俗書。第四越菩薩法碎求異道深心實玩非如辛藥而習近之者。景雲。如為除病服辛味藥即著辛味。為識邪宗暫之須披談即愛邪論。又味藥有除病用。外道邪論無生智用。又言非如辛藥而習近之。基云。此外道論狀同辛藥。應厭背之不可近也。是此中意。第五聞菩薩藏諸佛神力不生信解增背厭謗。于中有二。初明譭謗有犯。后明強信無犯。景師云。此後段文仍屬第五。基師云。此中言。菩薩名信佛語應強信。自知無慧眼于如來

【現代漢語翻譯】 現代漢語譯本 雪。第七，應行梵罰（Brahma-daṇḍa，一種懲罰）利物加行不行為犯。接下來闡明障礙安忍有四種。第一種是遭受打罵而不能安忍。第二種是他人有所侵犯，或者自己沒有侵犯他人卻被懷疑侵犯，由於傲慢而不道歉不解釋。第三種是他人侵犯后前來道歉卻不接受，這屬於犯戒。第四種是對他人懷有怨恨，堅持不肯放下。 接下來闡明障礙精進有三種。第一種是以染污心來管理大眾。第二種是懶惰懈怠，貪圖睡眠。第三種是熱衷於談論，虛度光陰。 接下來闡明障礙禪定有三種。第一種是由於懶惰傲慢而不尋求禪法。第二種是不去除五蓋（pañca nivaraṇa，貪慾、嗔恚、睡眠、掉舉惡作、疑）這些禪定的障礙。第三種是貪戀靜慮（dhyāna，禪那）的滋味。 接下來闡明障礙智慧有八種。其中前五種是就法而言，后三種是就人而言。前五種中，第一種是一開始就樹立自己的見解和理論，不允許學習小乘。第二種是學習大乘還沒有精通，就捨棄大乘去學習小乘。窺基（Kuiji）說：『為什麼不說如果對於菩薩藏（Bodhisattva-piṭaka，菩薩的教法）已經精通透徹，再去學習聲聞藏（Śrāvaka-piṭaka，聲聞的教法）就不算違犯呢？』回答說：因為菩薩只有白天三個時段學習，沒有對於菩薩藏已經精通透徹，然後捨棄大乘去學習小乘的情況。所以在接下來的戒律中，總體上是允許沒有違犯的。白天三個時段，上午學習佛語，一個時段學習外道理論，也就是小乘和外道理論一起學習。下文開許中間的情況等等。 第三種是對佛教教義沒有精通研究，卻精研學習其他理論，也就是外道理論和泛泛的世俗書籍。第四種是超越菩薩法，深入追求其他道，內心真正喜歡玩味，而不是像服用辛辣的藥物一樣去接近它。景師（Jing Shi）說：『比如爲了去除疾病而服用辛辣的藥物，卻喜歡上了辛辣的味道。爲了認識邪惡的宗派而暫時接觸，卻愛上了邪惡的理論。』而且藥物還有去除疾病的作用，外道的邪惡理論卻沒有產生智慧的作用。又說『不是像服用辛辣的藥物一樣去接近它』。窺基說：『此外道理論就像辛辣的藥物，應該厭惡背離它，不可以接近。』這就是其中的意思。第五種是聽到菩薩藏（Bodhisattva-piṭaka，菩薩的教法）和諸佛的神力，不產生信心和理解，反而增加背離厭惡和誹謗。其中分為兩部分，首先闡明誹謗是有罪的，然後闡明強烈相信是沒有罪的。景師說：『這段文字仍然屬於第五種。』窺基法師說：『這裡說，菩薩名為信佛語，應該強烈相信。』自知沒有智慧眼，對於如來（Tathāgata，佛的稱號）...

【English Translation】 English version Snow. Seventh, performing Brahma-daṇḍa (a type of punishment) and benefiting beings, if not done, is not a transgression. Next, it explains the four hindrances to forbearance. The first is the inability to endure being beaten and scolded. The second is when others commit offenses, or one is suspected of offenses even if one has not committed them, and due to arrogance, one does not apologize or explain. The third is when others apologize for their offenses, but one does not accept, which is considered a transgression. The fourth is holding grudges against others and refusing to let go. Next, it explains the three hindrances to diligence. The first is managing the Sangha (community) with a defiled mind. The second is being lazy and indolent, indulging in sleep. The third is being engrossed in idle talk, wasting time. Next, it explains the three hindrances to Samādhi (concentration). The first is not seeking the Dharma (teachings) of meditation due to laziness and arrogance. The second is not removing the five nivaraṇa (hindrances: desire, aversion, sloth, restlessness, and doubt) that obstruct Samādhi. The third is craving the taste of dhyāna (meditative absorption). Next, it explains the eight hindrances to Prajñā (wisdom). Among them, the first five are about the Dharma, and the last three are about people. Among the first five, the first is establishing one's own views and theories from the beginning, not allowing the study of the Śrāvakayāna (the Vehicle of Hearers). The second is abandoning the Mahāyāna (the Great Vehicle) to study the Śrāvakayāna after studying the Mahāyāna without mastering it. Kuiji (a prominent Yogācāra scholar) said: 'Why not say that if one has thoroughly mastered the Bodhisattva-piṭaka (the collection of teachings for Bodhisattvas), then studying the Śrāvaka-piṭaka is not a transgression?' The answer is: because Bodhisattvas only study during three periods of the day, there is no case of abandoning the Mahāyāna to study the Śrāvakayāna after thoroughly mastering the Bodhisattva-piṭaka. Therefore, in the following precepts, it is generally allowed without transgression. During the three periods of the day, one studies the Buddha's words in the morning, and studies external theories for one period, which means studying the Śrāvakayāna and external theories together. The following allows for intermediate situations, and so on. The third is not thoroughly studying the Buddhist teachings but diligently studying other theories, which means external theories and general secular books. The fourth is going beyond the Bodhisattva Dharma, deeply pursuing other paths, genuinely enjoying them, rather than approaching them like taking spicy medicine. Jing Shi (a commentator) said: 'For example, taking spicy medicine to remove illness, but liking the spicy taste. Temporarily contacting evil sects to recognize them, but falling in love with evil theories.' Moreover, medicine has the effect of removing illness, but evil external theories have no effect of generating wisdom. It also says 'not approaching them like taking spicy medicine'. Kuiji said: 'These external theories are like spicy medicine, one should detest and turn away from them, and not approach them.' This is the meaning. The fifth is hearing about the Bodhisattva-piṭaka (the collection of teachings for Bodhisattvas) and the supernatural powers of the Buddhas, not generating faith and understanding, but increasing aversion and slander. It is divided into two parts, first explaining that slander is a transgression, and then explaining that strong faith is not a transgression. Jing Shi said: 'This passage still belongs to the fifth.' Master Kuiji said: 'Here it says that a Bodhisattva is named as believing in the Buddha's words, and should strongly believe.' Knowing that one does not have the eye of wisdom, regarding the Tathāgata (the title of the Buddha)...

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所說不應生謗。但知自無知不應誹謗。推佛能知等。是此中意也。言如來密意語言者。如密跡力士經說。如來秘要有三。謂身密口密意密。廣說如彼。第六有愛有恚自讚毀他。第七聞說正法論議抉擇恒不聽。第八于說法師輕毀嗤笑。上來三十二輕障於六度攝善法戒。自下有十一輕障於四攝攝有情戒。于中初一障同事。次一障愛語。次四障佈施。后四障利行。前中初一不助事業。次一不共瘦病。基云。若準前卷十一種相無問廣略。已如前辨。今此中但是彼十一相。初者謂於事業同助伴。第二于苦為助伴。此中不說第六虎狼獅子等畏。若依前卷無問廣略。助伴令為第一樂事助伴。第五明救獅子等畏有二解。一解如舊地持標十一相三等名。二解如此論。略中解十一相為十一也。會此不同者。以為樂救苦事別所以此間開二。前卷以同爲助伴故說合。此中以開助伴為二。故不說獅子等畏。又即共失財相似不論。彼卷令助伴故。所以論獅子等畏。又下四十三與前略十一相同。雖開助伴為二義。只是第一若為二。即十二相非十一相。問曰。何故前三十二略戒中不論十一相。此中以十一相屬之也。義曰。三十二略戒中以六波羅蜜別攝故不以十一相屬。今此十一相一一相具度。故不同前三十二略戒。三十二略戒義狹。此中義寬。下總結無

犯。上來總是第一明從他正受竟。自下第二專精守護。由善清凈求學意者。樂求受律儀戒心。菩提意樂者。求受攝善法戒心。饒益已下求受攝有情戒心。設有已下第三犯已能悔。初略后廣。一切違犯皆是惡作者。景雲。若輕若重皆可悔除皆名惡作。測云。即是菩薩四十五輕罪聚中第五惡作攝也。于語表義等者。測云。謂是能解語表非聾盲等人。大小雖異同是行人故得對之。上來三段總明從他正受。又諸菩薩乃至若不會過下第二明自障心受。若依瓔珞經有三種受。一佛菩薩在世親從受者名上品戒。二佛過去世后從受菩薩戒凡夫受名中品戒。三千里內無受人。要須多時悔除得好善相然後受名為下品戒。所餘一切如前應知者。如前受戒已啟白諸佛菩薩相現等事廣學戒相專精護持懺悔還凈。廣說如前。又于菩薩犯戒道中無無餘犯。已下第二逐難重解。于中初簡聲聞戒。聲聞戒中若犯四重於現身中不可悔名無餘犯。今明菩薩戒舍而還受故云無無餘犯。明法師云。就前四他勝處法。第一以食犯。第二以慳犯。第三瞋。第四邪見。若邪見犯第四戒者不同。上中下皆失菩薩戒。若瞋犯第三戒。上中犯者即失。下品不失。若慳犯第二戒。上品即失。中下不失。若合三品犯第一戒者皆不失。聲聞不爾。故云菩薩無無餘犯。一解。聲聞戒中一

【現代漢語翻譯】 現代漢語譯本 犯（指違犯戒律）。上來總是第一，表明從他人處正式接受戒律的開始。自下第二，強調專心精進地守護戒律。由善清凈的求學意願者，樂於尋求接受律儀戒的心；具有菩提意樂者，尋求接受攝善法戒的心；饒益他人以下，尋求接受攝有情戒的心。設有以下第三，說明犯戒后能夠懺悔。初略后廣，一切違犯都是惡作（指輕微的過失）。景雲說：『無論是輕微的還是嚴重的違犯，都可以通過懺悔消除，都稱為惡作。』測云說：『這正是菩薩四十五輕罪聚中的第五種惡作。』于語表義等，測云說：『指的是能夠理解語言表達意義的人，不是聾啞盲人等。』大小雖然不同，但都是修行人，所以可以對著他們懺悔。上來三段總共說明從他人處正式接受戒律。又諸菩薩乃至若不會過下第二，說明因自身障礙而無法受戒的情況。若依《瓔珞經》，有三種受戒方式：一，佛菩薩在世時親自從他們那裡接受戒律，稱為上品戒；二，佛陀過去世后，從受過菩薩戒的凡夫那裡接受戒律，稱為中品戒；三，千里之內沒有授戒人，需要長時間懺悔，得到好的善相后才能接受戒律，稱為下品戒。其餘一切如前應知，如前面所說的受戒后啟白諸佛菩薩，出現吉祥的徵兆等事，廣泛學習戒相，專心精進地護持，懺悔使之恢復清凈，詳細的說明如前所述。又在菩薩犯戒的道路中，沒有無法補救的違犯。已下第二，逐一解釋難題。其中首先區分聲聞戒。聲聞戒中如果犯了四重罪（指殺、盜、淫、妄四種根本戒），在現世中無法懺悔，稱為無餘犯。現在說明菩薩戒可以捨棄後重新受持，所以說沒有無法補救的違犯。明法師說：『就前面的四他勝處法（指四種根本罪），第一是以食物犯戒，第二是以慳吝犯戒，第三是嗔恚，第四是邪見。如果因邪見而犯第四戒，無論上品、中品、下品都會失去菩薩戒。如果因嗔恚而犯第三戒，上品和中品會失去菩薩戒，下品不會失去。如果因慳吝而犯第二戒，上品會失去菩薩戒，中品和下品不會失去。如果三品都犯了第一戒，都不會失去菩薩戒。聲聞戒不是這樣，所以說菩薩沒有無法補救的違犯。』一種解釋。聲聞戒中一旦

【English Translation】 English version Violation (of precepts). The beginning always indicates the formal acceptance from another. The second part emphasizes diligently guarding the precepts. Those with pure intentions seek to receive the Śīla-vinaya precepts (律儀戒, precepts of discipline); those with Bodhi-citta (菩提意樂, aspiration for enlightenment) seek to receive the Saṃgraha-dharma precepts (攝善法戒, precepts of gathering good dharmas); benefiting others below indicates seeking to receive the Saṃgraha-sattvas precepts (攝有情戒, precepts of benefiting sentient beings). The third part discusses repentance after violating precepts. It starts briefly and expands later, stating that all violations are Duḥkṛta (惡作, minor offenses). Jingyun says: 'Whether minor or serious, all violations can be removed through repentance and are called Duḥkṛta.' Ceyun says: 'This is the fifth type of Duḥkṛta among the forty-five minor offenses of a Bodhisattva.' 'Regarding expressing meaning through language,' Ceyun says: 'This refers to those who can understand language, not the deaf, mute, or blind.' Although the severity differs, they are all practitioners, so one can confess to them. The above three sections explain formally receiving precepts from another. Furthermore, the second part discusses the situation where one's own obstacles prevent receiving precepts. According to the Yingluo Sutra (瓔珞經), there are three ways to receive precepts: first, receiving precepts directly from a Buddha or Bodhisattva in their lifetime is called the superior precepts; second, receiving Bodhisattva precepts from an ordinary person who has received Bodhisattva precepts after the Buddha's past life is called the middle precepts; third, if there is no one within a thousand li to give precepts, one must repent for a long time, obtain good omens, and then receive precepts, which is called the inferior precepts. All the rest should be understood as before, such as reporting to all Buddhas and Bodhisattvas after receiving precepts, the appearance of auspicious signs, extensively studying the aspects of precepts, diligently upholding them, and repenting to restore purity, as explained in detail before. Furthermore, in the path of a Bodhisattva violating precepts, there is no irredeemable violation. The second part explains the difficult points one by one. It first distinguishes the Śrāvakavinaya (聲聞戒, precepts for disciples). If one violates the four root precepts (四重罪, killing, stealing, sexual misconduct, and lying) in the Śrāvakavinaya, it is irredeemable in this lifetime and is called an irredeemable violation. Now it is explained that Bodhisattva precepts can be abandoned and retaken, so there is no irredeemable violation. Dharma Master Ming says: 'Regarding the four defeats (四他勝處法, four root offenses), first is violating the precept with food, second is violating the precept with stinginess, third is anger, and fourth is wrong views. If one violates the fourth precept due to wrong views, one loses the Bodhisattva precepts regardless of whether it is superior, middle, or inferior. If one violates the third precept due to anger, the superior and middle lose the Bodhisattva precepts, but the inferior does not. If one violates the second precept due to stinginess, the superior loses the Bodhisattva precepts, but the middle and inferior do not. If all three violate the first precept, none lose the Bodhisattva precepts. It is not so with the Śrāvakavinaya, so it is said that a Bodhisattva has no irredeemable violation.' One explanation. Once in the Śrāvakavinaya

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切煩惱並犯戒。故云言無餘犯。菩薩戒中起貪煩惱或不犯。若利益有情貪不犯菩薩戒。為自利益即犯菩薩戒。若瞋煩惱為自為他並能犯戒。故云無無餘犯。明度無極經中貪瞋相對分別失戒。瞋上品失戒。中下不失。貪三品犯不失戒。次明須受分齊。多分應共瞋所起犯非貪所起者。景雲。起瞋犯戒。起貪不犯。若依舊論。如世尊說。菩薩起瞋。瞋惱犯應更受。非受貪慾犯。測云。問前說四他勝處法中貪犯亦失。云何此貪答若依舊論但言染犯失戒非貪。是故前後相違。今依新論。既云多分在瞋。即知貪犯亦失。是故前後兩文不相違也。言非非所犯者。簡非瞋所起。下明犯之輕重。如攝事分應當了知者。舊論中錯云如四攝品應當了知。遠師云。四攝品中無此義。不知為指何經四攝耶。彼不知此論別有攝事分第九十九卷說。上明依戒修學。如是菩薩依正一切自毗奈耶下第二明學戒勝利得三圓滿。如是若略廣宣說已下大文第三結上在家出家戒文。如是廣宣說者。結上廣明三聚戒文。

第四十二卷

難行戒有三。第三中準舊論即有三一切。一一切修行。二一切住定。三一切憶念。一切門戒有四。一正受戒。即從他正受及自凈心受。二本性戒。謂十信已前由性種力所起身語恒清凈轉。三串習戒。即入十信已去習種姓中所

【現代漢語翻譯】 現代漢語譯本 斷除煩惱並且違犯戒律。所以說沒有剩餘的違犯。菩薩戒中生起貪慾煩惱或者不違犯。如果爲了利益有情眾生，生起貪慾不違犯菩薩戒。爲了自己的利益，就違犯菩薩戒。如果生起嗔恨煩惱，爲了自己或爲了他人都會違犯戒律。所以說沒有沒有剩餘的違犯。在《明度無極經》（Pragnaparamita Sutra）中，貪慾和嗔恨相對比，分別說明了失去戒律的情況。嗔恨以上品會失去戒律，中品和下品不會失去。貪慾三種品級都屬於犯戒但不失去戒律。其次說明必須接受的界限。多數情況下應該是共同由嗔恨所引起的違犯，而不是由貪慾引起的。景雲（Jingyun）說：『生起嗔恨會違犯戒律，生起貪慾不會違犯。』如果按照舊的論典，就像世尊（Buddha）所說：『菩薩生起嗔恨，嗔惱犯戒應該重新受戒，而不是因為貪慾犯戒而受戒。』測（Ce）說：『問：前面說四種他勝處法（Parajika）中，貪慾犯戒也會失去戒律，為什麼這裡說貪慾不失戒？』回答：『如果按照舊的論典，只說染污犯戒會失去戒律，而不是貪慾。』所以前後矛盾。現在按照新的論典，既然說多數情況是嗔恨引起的，就知道貪慾犯戒也會失去戒律。所以前後兩段文字並不矛盾。』所說的『非非所犯』，是簡別不是由嗔恨所引起的。下面說明違犯的輕重。如《攝事分》（Sangrahavastu）中應當瞭解的，舊的論典中錯誤地說成『如四攝品（Catuhsangraha）應當瞭解』。遠師（Yuanshi）說：『四攝品中沒有這個意義，不知道指的是哪部經的四攝。』他們不知道這部論典另外有《攝事分》第九十九卷說明。上面說明依靠戒律修學。像這樣菩薩依靠正確的全部自毗奈耶（Vinaya），下面第二說明學習戒律的勝利，得到三種圓滿。像這樣如果略說或廣說之後，下面是第三大段，總結上面在家和出家戒律的文字。像這樣廣為宣說，總結上面廣為說明的三聚戒（Trisamvara）的文字。 第四十二卷 難行戒有三種。第三種中按照舊的論典就有三種一切。一、一切修行。二、一切住定。三、一切憶念。一切門戒有四種。一、正受戒。即從他人那裡正式接受戒律以及自己內心清凈接受戒律。二、本性戒。指十信（Dasabala-sthita）之前，由於本性力量所產生的身語恒常清凈的轉變。三、串習戒。即進入十信之後，在習種姓（Gotra）中所產生的。

【English Translation】 English version Severing afflictions and violating precepts. Therefore, it is said there is no remaining violation. In the Bodhisattva precepts, arising from greed afflictions may or may not violate the precepts. If it is for the benefit of sentient beings, arising from greed does not violate the Bodhisattva precepts. If it is for one's own benefit, then it violates the Bodhisattva precepts. If arising from anger afflictions, for oneself or for others, it can violate the precepts. Therefore, it is said there is no no remaining violation. In the Pragnaparamita Sutra (Mingdu Wuji Jing), greed and anger are contrasted, separately explaining the circumstances of losing precepts. Superior anger leads to losing precepts, while middle and lower anger do not. Greed in all three grades constitutes a violation but does not lead to losing precepts. Next, it explains the limits that must be accepted. In most cases, violations should be commonly caused by anger, not by greed. Jingyun said: 'Arising from anger violates precepts, arising from greed does not.' If according to the old treatises, as the Buddha (Shizun) said: 'If a Bodhisattva arises from anger, angering and violating precepts, they should receive the precepts again, not receive precepts because of violating due to greed.' Ce said: 'Question: Earlier it was said that in the four Parajikas (Tashengchu fa), violating due to greed also leads to losing precepts, so why does this say greed does not lead to losing precepts?' Answer: 'If according to the old treatises, it only says defilement violations lead to losing precepts, not greed.' Therefore, there is a contradiction between the earlier and later statements. Now, according to the new treatises, since it says that in most cases it is caused by anger, it is known that violating due to greed also leads to losing precepts. Therefore, the two passages before and after are not contradictory.' The 'non-non-violation' refers to distinguishing what is not caused by anger. Below, it explains the severity of the violation. As in the Sangrahavastu (Sheshi fen), it should be understood, the old treatises mistakenly say 'as in the four Catuhsangraha (Sishi pin) it should be understood.' Yuanshi said: 'There is no such meaning in the four Catuhsangraha, I don't know which sutra's four Catuhsangraha it refers to.' They do not know that this treatise separately has the Sangrahavastu, ninety-ninth fascicle, explaining it. Above, it explains relying on precepts to cultivate. Like this, Bodhisattvas rely on the correct entire self-Vinaya (Piniye), below, the second explains the victory of learning precepts, obtaining three perfections. Like this, if briefly or extensively explained, below is the third major section, summarizing the texts of the precepts for laypeople and renunciates above. Like this, extensively explaining, summarizing the texts of the Trisamvara (Sanju jie) extensively explained above. Fascicle 42 There are three difficult-to-practice precepts. In the third, according to the old treatises, there are three 'all': 1. All practice. 2. All abiding in samadhi. 3. All mindfulness. There are four 'all-door' precepts: 1. Rightly receiving precepts. That is, formally receiving precepts from others and receiving precepts with one's own pure mind. 2. Innate precepts. Referring to the constant purity of body and speech arising from the power of nature before the ten faiths (Dasabala-sthita). 3. Habitual precepts. That is, what arises in the habitual lineage after entering the ten faiths (Dasabala-sthita).

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有自利戒體。四方便相應戒。即四攝事利他戒也。善士戒五種如文。一切種戒中。尸羅莊嚴如聲聞地者。舊人等知十七中自有聲聞地所辨莊嚴之事。謂言別指小乘經中聲聞地訖。止息戒等七者。景雲。初是律儀戒。二轉作戒。即攝善攝生二聚戒也。三防護戒。即總護前二以為第三。后四是果。第四大士相異熟戒。即三聚戒得涅槃相。第五增上心異熟戒。即前三聚得上二界果。第六可愛起異熟戒。即前三聚戒得欲界人天果。第七利有情異熟戒者。此當利他戒果。泰云。止息是止持。轉作戒是作持轉名為起。有所起作名轉作戒。測云。增上心異熟戒者。謂定共戒能感色無色界異熟果。利有情異熟戒者。謂感人報殊勝果攝利有情。遂求戒者。舊名息苦戒。有八種。謂身語七。不善業道及手塊杖等殺之方便以為第八。基云。問此中何故不論意三業也。義曰。若取意三參身口七即為十。若十者不成增數門。是以不取。前一切種門有六種七種。后二世樂有九門。今此遂求乘上來合增為八。故不取后意三以成十種也。又前七所發身口不離后三。能發身口必由后三故不論也。若爾豈無起后三耶。義曰。雖有隱不說。攝在能發前七中故不說也。二世樂戒中景雲。遮止是律儀戒。開許是攝善戒。攝受調伏是饒益有情戒。無過者應攝受。有過

【現代漢語翻譯】 現代漢語譯本 有自利戒體（自律的戒條）。四方便相應戒，即四攝事（佈施、愛語、利行、同事）利他戒。善士戒五種，如經文所述。一切種戒中，尸羅莊嚴（戒的莊嚴）如《聲聞地》（《瑜伽師地論》的一部分）所說。舊人等認為十七種戒中自有《聲聞地》所辨明的莊嚴之事，認為是指小乘經典中的《聲聞地》。止息戒等七種：景雲法師說，第一種是律儀戒（防止惡行的戒律），第二種是轉作戒（積極行善的戒律），即攝善（包含一切善行）和攝生（利益一切眾生）二聚戒。第三種是防護戒，即總括守護前兩種戒律作為第三種。后四種是果報：第四種是大士相異熟戒（菩薩的三聚戒帶來涅槃的果報），第五種是增上心異熟戒（前三種戒律帶來色界和無色界的果報），第六種是可愛起異熟戒（前三種戒律帶來欲界人天果報），第七種是利有情異熟戒，這是利他戒的果報。泰法師說，止息戒是止持（停止惡行），轉作戒是作持（積極行善），轉名是起，有所起作名為轉作戒。測法師說，增上心異熟戒是指定共戒（禪定帶來的戒律）能感得色界和無色界的異熟果報。利有情異熟戒是指感得人道殊勝的果報，從而攝受利益有情。遂求戒者，舊稱息苦戒，有八種，即身語七支不善業道，以及手塊杖等殺生的方便作為第八種。基法師問：『此中為何不論意三業（貪嗔癡）呢？』解釋說：『如果取意三參入身口七支，就成為十支，如果是十支，就不成增數門（無法與之前的六種七種對應）。因此不取意三。』前一切種門有六種七種，后二世樂有九門，現在此遂求乘上來合增為八，所以不取后意三以成十種。又前七支所發的身口不離后三，能發身口必由后三，所以不論。』『如果這樣，難道沒有起后三（意業）嗎？』解釋說：『雖然有，但隱而不說，攝在能發前七支中，所以不說。』二世樂戒中，景雲法師說，遮止是律儀戒，開許是攝善戒，攝受調伏是饒益有情戒。沒有過失的應該攝受，有過失的應該避免。

【English Translation】 English version There are self-benefiting precepts (self-disciplined precepts). The four convenient corresponding precepts are the altruistic precepts of the four embracing qualities (giving, kind speech, beneficial action, and cooperation). The five kinds of virtuous precepts are as described in the text. Among all kinds of precepts, the 'Śīla adornment' (the adornment of precepts) is as described in the Śrāvakabhūmi (section on the Hearer's Stage in the Yogācārabhūmi-śāstra). The old masters believe that among the seventeen precepts, there are adornments explained in the Śrāvakabhūmi, referring to the Śrāvakabhūmi in the Hinayana scriptures. The seven precepts such as the cessation precept: Master Jingyun said that the first is the prātimokṣa precept (precepts of moral discipline), the second is the transforming precept (precepts of actively doing good), which are the two aggregates of saṃgrahavastu (embracing all good) and saṃgrahavastu (benefiting all beings). The third is the protective precept, which encompasses and protects the previous two as the third. The latter four are the results: the fourth is the vipāka (ripening) precept of the great being, which is that the three aggregates of precepts of a Bodhisattva bring the result of nirvāṇa; the fifth is the adhisthāna-citta (higher mind) vipāka precept, which is that the previous three aggregates of precepts bring the results of the Form Realm and Formless Realm; the sixth is the kāma-avacara (desirable) vipāka precept, which is that the previous three aggregates of precepts bring the results of humans and gods in the Desire Realm; the seventh is the hita-citta (benefiting sentient beings) vipāka precept, which is the result of altruistic precepts. Master Tai said that the cessation precept is sthāpana (stopping evil), the transforming precept is kriyā (actively doing good), and transforming the name is arising, and what arises and acts is called the transforming precept. Master Ce said that the adhisthāna-citta vipāka precept refers to the dhyāna-sahaja (meditation-born) precepts that can bring the vipāka results of the Form Realm and Formless Realm. The hita-citta vipāka precept refers to bringing the excellent results of the human realm, thereby embracing and benefiting sentient beings. Those who seek precepts are formerly called the cessation of suffering precepts, which are eight kinds, namely the seven unwholesome paths of body and speech, and the means of killing such as hands, clods, and sticks as the eighth. Master Ji asked: 'Why are the three karmas of mind (greed, hatred, and delusion) not discussed here?' The explanation is: 'If the three karmas of mind are included in the seven branches of body and speech, it becomes ten branches. If it is ten branches, it cannot form the increasing number gate (cannot correspond to the previous six and seven kinds). Therefore, the three karmas of mind are not included.' The previous all kinds of gates have six and seven kinds, and the latter two worldly pleasures have nine gates. Now, this seeking and riding on it combines and increases to eight, so the latter three karmas of mind are not included to form ten kinds. Moreover, the body and speech emitted by the previous seven branches are inseparable from the latter three, and the ability to emit body and speech must be due to the latter three, so it is not discussed.' 'If so, is there no arising of the latter three (mental karma)?' The explanation is: 'Although there is, it is hidden and not spoken, and it is included in the ability to emit the previous seven branches, so it is not discussed.' In the two worldly pleasure precepts, Master Jingyun said that prohibition is the prātimokṣa precept, permission is the saṃgrahavastu precept, and embracing and taming is the hita-citta precept. Those without faults should be embraced, and those with faults should be avoided.

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者應調伏。此之四種總是戒度。餘五度俱行戒復為五種。因戒得定名現樂。后得菩提名后樂。基云。即遮止開許攝授調伏為四。不取身口二業也。及五度不論戒度。此九即戒度也。測云。初分戒為四。后五度為五。合為九種。前四中前二自行后二利他。亦可前二就法分別。惡即遮善法即開。后之二門對人分別。善者即攝惡者即伏。此四是別解脫戒。后五中靜慮俱行是定共戒。慧俱行是道共戒。施忍精進三俱行亦是別解脫隨行攝。清凈戒有十。景雲。初一是受。第十明持。中間八種明離戒障。言不太沉及不太舉者。由太沉故違犯于戒。設生慚愧亦復微薄。今遠離之。由太舉故非應悔處而生悔愧故今亦遠離。泰云。不太沉舉者。菩薩若犯戒時起增上慚愧也。又有人實不犯戒輒生悔愧名非處悔愧。是大舉心菩薩亦離也。基云。十相如地持。此中第二彼開為二。太沉為一太舉為一。攝此第六軌則第七凈命為一。其實軌則凈命義別不可為一。彼之謬也。此第二中太舉戒。言非處者。謂據戒大過遂持非處可持之處名處過。此可持不可持處為非處。若大舉過此至非處可生悔愧也。測云。如下七十五卷抉擇云。複次前戒品中已說十種尸羅清凈。當知初一是意樂清凈。餘九是加行清凈。于加行中復有五種。一無間斷缺加行。二遍修加行。

【現代漢語翻譯】 現代漢語譯本： 應該調伏（煩惱）。這四種（遮止、開許、攝受、調伏）總的來說是戒度（Śīla-pāramitā，持戒波羅蜜）。其餘五度（佈施、忍辱、精進、禪定、智慧）都與戒同行，戒又分為五種。因持戒而得禪定，名為現樂（眼前之樂）；后得菩提（Bodhi，覺悟），名為后樂（未來之樂）。 窺基（Kuiji）說：『遮止、開許、攝受、調伏』這四種，不包括身、口二業。以及五度不單獨論述戒度，這九種就是戒度。 窺測（Kuice）說：最初將戒分為四種，之後五度分為五種，合起來為九種。前面的四種中，前兩種是為自己修行，后兩種是利益他人。也可以說前兩種就法（Dharma）分別，惡就是遮止，善法就是開許。後面的兩種是對人分別，善人就攝受，惡人就調伏。這四種是別解脫戒（Prātimokṣa）。後面的五種中，與靜慮（Dhyāna，禪定）俱行的是定共戒，與慧（Prajñā，智慧）俱行的是道共戒。佈施、忍辱、精進三種俱行也是別解脫隨行攝。 清凈戒有十種。景（Jing）說：最初一種是受戒，第十種是明持戒，中間八種是說明遠離戒的障礙。說『不太沉及不太舉』，是因為太沉就會違犯戒律，即使產生慚愧心也很微弱，現在要遠離它。因為太舉，對於不應該後悔的地方而產生後悔，所以現在也要遠離。 泰（Tai）說：『不太沉舉』，是說菩薩如果犯戒時，生起強烈的慚愧心。又有人實際上沒有犯戒，卻產生後悔，這叫做非處悔愧，這是大舉心，菩薩也要遠離。 窺基（Kuiji）說：十種相貌如《瑜伽師地論·本地分·戒品》（Yogācārabhūmi-śāstra）。這裡面第二種，彼論（《瑜伽師地論》）分為兩種，太沉為一種，太舉為一種。將此第六軌則（行爲準則）、第七凈命（清凈的謀生方式）合為一種。實際上軌則和凈命的意義不同，不可以合為一種，那是彼論的錯誤。 這第二種中的太舉戒，說『非處』，是說根據戒律的大過失，於是執持非處可持之處，名為處過。這可持不可持之處為非處。如果大舉過失，以至於在非處產生後悔。 窺測（Kuice）說：如下第七十五卷《瑜伽師地論·抉擇分》（Viniścaya-saṃgrahaṇī）說：『再次，前面的戒品中已經說了十種尸羅（Śīla，戒）清凈，應當知道最初一種是意樂清凈，其餘九種是加行清凈。于加行中又有五種：一、無間斷缺加行，二、遍修加行。』

【English Translation】 English version: Those should be subdued (the afflictions). These four (restraint, permission, acceptance, and taming) are, in summary, the Śīla-pāramitā (perfection of moral discipline). The remaining five perfections (giving, patience, diligence, meditation, and wisdom) all accompany moral discipline, and moral discipline is further divided into five types. Obtaining samādhi (concentration) through moral discipline is called present happiness; obtaining Bodhi (enlightenment) later is called future happiness. Kuiji said: 'Restraint, permission, acceptance, and taming' these four do not include the actions of body and speech. And the five perfections do not individually discuss moral discipline; these nine are moral discipline. Kuice said: Initially, moral discipline is divided into four types, and later the five perfections are divided into five types, combining to make nine types. Among the first four, the first two are for self-cultivation, and the last two are for benefiting others. It can also be said that the first two are distinguished based on the Dharma (teachings); evil is restraint, and good Dharma is permission. The latter two are distinguished based on people; good people are accepted, and evil people are tamed. These four are the Prātimokṣa (individual liberation) vows. Among the latter five, that which accompanies Dhyāna (meditation) is the samādhi-common vow, and that which accompanies Prajñā (wisdom) is the path-common vow. Giving, patience, and diligence, when practiced together, are also included as practices following the Prātimokṣa. There are ten types of pure moral discipline. Jing said: The first is receiving the vows, the tenth is clearly maintaining the vows, and the eight in between explain how to stay away from obstacles to the vows. Saying 'not too lax and not too agitated' is because being too lax will violate the precepts, and even if remorse arises, it will be very weak, so now we must stay away from it. Because being too agitated, remorse arises in places where it should not, so now we must also stay away from it. Tai said: 'Not too lax and not too agitated' means that when a Bodhisattva violates a precept, they should generate strong remorse. Also, if someone has not actually violated a precept but generates remorse, this is called remorse in the wrong place, which is an agitated mind, and the Bodhisattva must also stay away from it. Kuiji said: The ten aspects are as described in the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice). Here, the second aspect is divided into two in that treatise: too lax is one, and too agitated is one. The sixth, proper conduct, and the seventh, pure livelihood, are combined into one. In reality, the meanings of conduct and pure livelihood are different and cannot be combined into one; that is an error in that treatise. The 'too agitated' precept in this second aspect, saying 'wrong place,' means that based on a major fault in the precepts, one then clings to a place that should not be clung to, which is called a fault of place. This place that can be clung to and cannot be clung to is the wrong place. If one is greatly agitated by a fault, to the point of generating remorse in the wrong place. Kuice said: As the seventy-fifth fascicle of the Viniścaya-saṃgrahaṇī (Compendium of Determinations) of the Yogācārabhūmi-śāstra says: 'Furthermore, in the previous section on moral discipline, ten types of Śīla (moral discipline) purity have already been discussed. It should be known that the first is purity of intention, and the remaining nine are purity of effort. Within the purity of effort, there are five types: 1. Effort without interruption or deficiency, 2. Effort of pervasive cultivation.'

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三通向加行。四助伴加行。五守護加行。第二第三為初加行。第四為第二加行。第五為第三加行。第六第七第八第九為第四加行。第十為第五加行。其第二第三明無間加行中。前一明離沈舉以明無間加行。后一離懈怠等明無間加行。言太沉等者。明離小犯生於悔愧妨利他行。太舉等者。于非戒處作悔愧。如外道雞豬戒等。言如前所說五支不放逸者。指前戒品初持。謂三際俱行及先時所作俱明隨行不放逸行。后攝事分亦明之。若依舊論。第六第七合之為一。今開為二。第二第三合為第二。準決擇無間缺加行及助伴加行。得知舊論開合者錯也。上來解九門凈戒訖。下第二明戒勝利中。初明大尸羅戒當得菩提。二明未成佛來得五勝利。五中初二現報勝利。第三第四后報勝利。第五通現后勝利。自下第三明戒行所作。于中初攝九為三。次明三聚各有所作。后明攝所作盡。言律儀能安住心者。因戒得定名安住心中品。大段有三。前二已訖。第三結中雲唯有爾所菩薩凈戒者。牒前九門。唯有爾所凈戒利者。牒第二門。唯有爾所凈戒所作者者。牒第三門。除此無過增者。明攝周盡結無增減。過去已下結前諸戒。三世共皆同修學。

忍品

對境情安名之為忍。此品廣明故云忍品。文中初問。次釋。后結嘆功能。釋中有二。

【現代漢語翻譯】 現代漢語譯本 三通向加行（sān tōng xiàng jiā xíng）。四助伴加行（sì zhù bàn jiā xíng）。五守護加行（wǔ shǒu hù jiā xíng）。第二第三為初加行。第四為第二加行。第五為第三加行。第六第七第八第九為第四加行。第十為第五加行。其第二第三明無間加行中。前一明離沈舉以明無間加行。后一離懈怠等明無間加行。言太沉等者。明離小犯生於悔愧妨利他行。太舉等者。于非戒處作悔愧。如外道雞豬戒等。言如前所說五支不放逸者。指前戒品初持。謂三際俱行及先時所作俱明隨行不放逸行。后攝事分亦明之。若依舊論。第六第七合之為一。今開為二。第二第三合為第二。準決擇無間缺加行及助伴加行。得知舊論開合者錯也。上來解九門凈戒訖。下第二明戒勝利中。初明大尸羅戒（dà shī luó jiè）當得菩提。二明未成佛來得五勝利。五中初二現報勝利。第三第四后報勝利。第五通現后勝利。自下第三明戒行所作。于中初攝九為三。次明三聚各有所作。后明攝所作盡。言律儀能安住心者。因戒得定名安住心中品。大段有三。前二已訖。第三結中雲唯有爾所菩薩凈戒者。牒前九門。唯有爾所凈戒利者。牒第二門。唯有爾所凈戒所作者者。牒第三門。除此無過增者。明攝周盡結無增減。過去已下結前諸戒。三世共皆同修學。

忍品

對境情安名之為忍。此品廣明故云忍品。文中初問。次釋。后結嘆功能。釋中有二。

【English Translation】 English version The three are the approaching practices. The four are the accompanying practices. The five are the guarding practices. The second and third are the first approaching practice. The fourth is the second approaching practice. The fifth is the third approaching practice. The sixth, seventh, eighth, and ninth are the fourth approaching practice. The tenth is the fifth approaching practice. Among the second and third, which clarify the uninterrupted practice, the former clarifies the uninterrupted practice by distinguishing between sinking and agitation. The latter clarifies the uninterrupted practice by distinguishing between laziness and so on. 'Too sunk,' etc., means avoiding minor offenses that lead to regret and shame, hindering beneficial actions for others. 'Too agitated,' etc., means feeling regret and shame for things that are not precepts, such as the chicken and pig precepts of external paths. 'The five branches of non-negligence mentioned earlier' refers to the initial upholding of the precepts mentioned earlier, meaning that actions in the three times (past, present, future) and actions done previously all clearly follow the path of non-negligence. This is also clarified in the later section on gathering matters. If following the old treatise, the sixth and seventh are combined into one. Now they are divided into two. The second and third are combined as the second. Based on the determination of uninterrupted deficient practice and accompanying practice, it can be known that the opening and closing of the old treatise is incorrect. The above explains the nine gates of pure precepts. Below, the second clarifies the benefits of precepts, initially clarifying that the great Śīla precepts (dà shī luó jiè - great precepts of morality) will attain Bodhi. Secondly, it clarifies the five benefits obtained before becoming a Buddha. Among the five, the first two are benefits in the present life. The third and fourth are benefits in future lives. The fifth is a benefit common to both present and future lives. From here onwards, the third clarifies what is done by the practice of precepts. Among these, initially, the nine are gathered into three. Next, it clarifies what each of the three aggregates does. Finally, it clarifies the complete gathering of what is done. 'The Vinaya (lǜ yí - discipline) can settle the mind' means that because of the precepts, one attains Samadhi (dìng - concentration), which is called settling the mind. There are three major sections. The first two are completed. The third concludes by saying, 'Only these are the pure precepts of a Bodhisattva,' referring to the previous nine gates. 'Only these are the benefits of pure precepts,' referring to the second gate. 'Only these are what is done by pure precepts,' referring to the third gate. 'There is no excess or increase beyond this' clarifies that the gathering is complete and concludes without increase or decrease. 'In the past,' etc., concludes the previous precepts. The three times (past, present, future) all practice and study together.

The Chapter on Patience

Being at peace with circumstances is called patience. This chapter explains it extensively, hence it is called the Chapter on Patience. In the text, there is first a question, then an explanation, and finally a conclusion praising its function. There are two parts to the explanation.

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初開九章。二依章釋。自性中雲或思擇力為所依止等者。景雲。乃至堪忍怨害者。他不饒益忍體。此對一切苦具能忍故云遍於一切。對一切怨家等人能忍故云普於一切。以此文勢偏解他不饒益。亦可思擇力等明他不饒益忍。遍於一切已下明安受苦忍。普於一切已下明思惟解忍。言由無染心者。無志善根也。純愍故者。眾生緣悲也。者此後文順於前解。泰述四釋。一云。思慧忍名思擇力。修慧忍名自性。以修慧自效能堪忍故。二云。地前忍者思擇力。由作意故。地上忍名自性忍。任運起故。三云。初學忍名思擇力。久學成名自性忍。前忍遍一切皆能忍。后忍普一切皆能忍。又釋。遍一切眾生皆能忍。普於一切事皆能忍。一眾生中有多事。謂或打或罵等事非一故也。基云。豎通三界名遍忍。橫潤四生是普忍。又總通有情是遍忍。通怨親是普忍。如是無量分別。由無染心能悲愍故者。依地持。無染心即無貪。以忍依無貪及悲心號忍。今無染心。染心即貪亦得。又即瞋亦得。測云。思擇力為依者。明其忍因。或由自性者。對緣正出自性忍體。于中初正出忍體。遍於一切等者。對有情能忍。后普於一切等者。對法能忍。由無染心能悲愍故能忍者。釋成忍義。由貪染愛己身逢違即忿。故依無染心能有堪忍。由瞋無悲憐物遇違便怒。

【現代漢語翻譯】 現代漢語譯本 初開九章。二依章釋。關於『自性中說或者思擇力是所依止』等，景雲說，乃至能夠忍受怨恨加害者。『他不饒益忍』是指忍受他人不友善的行為，因為這種忍耐能夠遍及一切痛苦，所以說是『遍於一切』。對於一切怨家等人能夠忍耐，所以說是『普於一切』。根據這段文字的語氣，偏重於解釋忍受他人不友善的行為。也可以用思擇力等來闡明忍受他人不友善的行為。『遍於一切』以下闡明安受苦忍（忍受痛苦的忍耐），『普於一切』以下闡明思惟解忍（通過思考理解來忍耐）。 『言由無染心者』，指的是沒有追求善根的意願。『純愍故者』，指的是以眾生為對象的慈悲。這些後面的文字順應了前面的解釋。泰法師闡述了四種解釋：第一種說法是，思慧忍稱為思擇力，修慧忍稱為自性，因為修慧本身就具有堪忍的能力。第二種說法是，菩薩地前的忍耐是思擇力，因為是通過作意（有意識的努力）產生的；地上菩薩的忍耐是自性忍，因為是自然而然產生的。第三種說法是，初學者的忍耐是思擇力，長期學習后形成的忍耐是自性忍。前一種忍耐能夠普遍地忍受一切，后一種忍耐能夠普遍地忍受一切事物。 又有一種解釋是，『遍一切』指的是能夠忍受一切眾生，『普於一切』指的是能夠忍受一切事物。一個眾生身上會發生很多事情，比如被打或被罵等等，事情不止一件。基法師說，豎向貫通三界稱為『遍忍』，橫向滋潤四生稱為『普忍』。或者說，總的來說，對有情眾生的忍耐是『遍忍』，對怨親的忍耐是『普忍』。像這樣有無量的分別。 『由無染心能悲愍故』，依據《瑜伽師地論·攝事品》，無染心就是沒有貪慾。因為忍耐依賴於無貪和悲心才能稱為忍耐。現在說無染心，染心就是貪慾也可以。或者說，染心就是嗔恨也可以。測法師說，『思擇力為依』，說明了忍耐的原因。『或由自性者』，針對因緣而直接產生自性忍的本體。其中，首先直接闡述忍耐的本體，『遍於一切』等，是對有情眾生的忍耐。後面『普於一切』等，是對事物的忍耐。『由無染心能悲愍故能忍』，解釋了成就忍耐的意義。因為貪戀自己的身體，遇到不順心的事情就會憤怒，所以依靠無染心才能有堪忍的能力。因為嗔恨而沒有憐憫之心，遇到不順心的事情就會發怒。

【English Translation】 English version Initially opening the nine chapters, the second relies on the chapter for explanation. Regarding 'in self-nature, it is said that selective power is the basis,' etc., Jingyun says, 'even to the extent of being able to endure those who cause resentment and harm.' 'He Bu Rao Yi Ren' (忍) [Patience towards those who do not benefit] refers to enduring the unkind actions of others. Because this endurance can encompass all suffering, it is said to be '遍於一切' (bian yu yi qie) [pervading all]. Being able to endure all enemies and others is said to be '普於一切' (pu yu yi qie) [universal to all]. According to the tone of this passage, it emphasizes explaining the endurance of others' unkind actions. Selective power can also be used to clarify the endurance of others' unkind actions. '遍於一切' (bian yu yi qie) [pervading all] below clarifies An Shou Ku Ren (安受苦忍) [Patience in accepting suffering], and '普於一切' (pu yu yi qie) [universal to all] below clarifies Si Wei Jie Ren (思惟解忍) [Patience through contemplation and understanding]. 'Yan You Wu Ran Xin Zhe' (言由無染心者) [Speaking of having an undefiled mind] refers to not having the desire to pursue roots of goodness. 'Chun Min Gu Zhe' (純愍故者) [Purely compassionate] refers to compassion towards sentient beings. These later texts follow the previous explanations. Dharma Master Tai elaborates on four explanations: The first explanation is that Si Hui Ren (思慧忍) [Patience of thought and wisdom] is called selective power, and Xiu Hui Ren (修慧忍) [Patience of cultivation and wisdom] is called self-nature, because Xiu Hui (修慧) [cultivation and wisdom] itself has the ability to endure. The second explanation is that the patience before the Bodhisattva grounds is selective power because it is produced through intentional effort; the patience of Bodhisattvas on the grounds is self-nature patience because it arises naturally. The third explanation is that the patience of beginners is selective power, and the patience formed after long-term learning is self-nature patience. The former patience can universally endure everything, and the latter patience can universally endure all things. Another explanation is that '遍一切' (bian yi qie) [pervading all] refers to being able to endure all sentient beings, and '普於一切' (pu yu yi qie) [universal to all] refers to being able to endure all things. Many things can happen to a sentient being, such as being beaten or scolded, and there is more than one thing. Dharma Master Ji says that vertically penetrating the three realms is called '遍忍' (bian ren) [pervading patience], and horizontally nourishing the four births is called '普忍' (pu ren) [universal patience]. Or, in general, patience towards sentient beings is '遍忍' (bian ren) [pervading patience], and patience towards enemies and relatives is '普忍' (pu ren) [universal patience]. There are countless distinctions like this. 'You Wu Ran Xin Neng Bei Min Gu' (由無染心能悲愍故) [Because of an undefiled mind, one can be compassionate], according to the Yogacarabhumi-sastra, undefiled mind is the absence of greed. Because patience relies on the absence of greed and a compassionate heart to be called patience. Now it is said that undefiled mind, defiled mind can also be greed. Or, defiled mind can also be hatred. Dharma Master Ce says that 'selective power is the basis' explains the cause of patience. 'Or by self-nature' directly produces the essence of self-nature patience in response to conditions. Among them, the essence of patience is first directly explained, '遍於一切' (bian yu yi qie) [pervading all], etc., is patience towards sentient beings. Later, '普於一切' (pu yu yi qie) [universal to all], etc., is patience towards things. 'You Wu Ran Xin Neng Bei Min Gu Neng Ren' (由無染心能悲愍故能忍) [Because of an undefiled mind, one can be compassionate and endure] explains the meaning of achieving patience. Because one is attached to one's own body, one will be angry when encountering unpleasant things, so one can have the ability to endure by relying on an undefiled mind. Because of hatred and lack of compassion, one will be angry when encountering unpleasant things.

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故依悲愍能有堪忍。一切忍中初徴次釋后結前開后。釋中有二。初約人分二。后約境開三。于中無約二開三。后依章列釋。前中一耐他怨害忍。景雲。用無恚及眾生緣悲為性。測云。用無嘆及慧為性。二安受苦忍。用精進及慧二數為性。三法思勝解忍。景雲。用智慧無緣大悲為性。測云。用定慧二數為性。依章釋中。初釋耐他怨害忍文分有三。初問次解后結。解中有三。初舉忍境。次應知如是學下對境修忍。后云何名忍下釋忍者義。初云猛利者是重苦。無間者相續苦。種種者是多苦。長時者是久遠苦。從他所生眾苦現前者。則前四苦現前逼迫。對境修忍中有二。先修三觀后修五想。言三觀者。一自惟往業觀。二諸行性苦觀。三以小咒大觀。言于性苦上更增是苦者。一切有漏法以行苦為性。即此性苦上增苦苦壞苦故云也。然五想中初結前略標。第二廣釋。親教軌範尊似尊等者。和上名親教師。阇梨名軌範師。大同學及有德人名尊是此下類名似尊。無常想中雲諸有情若生若長者。基云。生謂化生類增長故。長謂餘三生漸增長故。今解。初生長大終歸於死。釋名中景雲。自無憤勃不報他怨者。于怨能忍也。亦不隨眠流注恒續者。設暫起瞋不久相續。測云。自無憤等明無上心。亦不隨眠等明種子斷。次釋安受苦忍文分有三。初

【現代漢語翻譯】 因此，依靠悲憫之心才能生起堪忍。在一切忍辱中，首先是提問，其次是解釋，最後是總結前文並開啟後文。解釋部分分為兩部分：首先是根據人的不同分為兩種，然後是根據境界的不同展開為三種。其中，沒有根據兩種來展開為三種的情況。後面是根據章節來解釋。在前面的部分中，一是忍耐他人怨害之忍。(景雲：)以無嗔恚以及緣眾生的悲心為體性。(測云：)以無嘆息以及智慧為體性。二是安受苦忍。以精進和智慧這兩種心所為體性。三是法思勝解忍。(景雲：)以智慧和無緣大悲為體性。(測云：)以禪定和智慧這兩種心所為體性。根據章節解釋的部分中，首先解釋忍耐他人怨害之忍，文分為三部分：首先是提問，其次是解釋，最後是總結。解釋部分分為三部分：首先是舉出忍辱的境界，其次是『應知如是學』以下，是對著境界修習忍辱，最後是『云何名忍』以下，是解釋忍者的定義。首先，『猛利者是重苦』，指的是劇烈的痛苦；『無間者相續苦』，指的是持續不斷的痛苦；『種種者是多苦』，指的是多種多樣的痛苦；『長時者是久遠苦』，指的是長久的痛苦。『從他所生眾苦現前者』，指的是前面四種痛苦同時出現並逼迫自己。對著境界修習忍辱分為兩部分：先修習三種觀想，后修習五種想。所說的三種觀想是：一是反思往昔業力之觀，二是諸行性苦之觀，三是以小咒怨敵為大善知識之觀。所說的『于性苦上更增是苦者』，指的是一切有漏法以行苦為體性，即在這個體性的痛苦上又增加了苦苦和壞苦，所以這樣說。然而，五種想中，首先是總結前文並略作標示，第二是詳細解釋。『親教軌範尊似尊等者』，和上（Upadhyaya）名為親教師，阿阇梨（Acarya）名為軌範師，大同學以及有德之人名為尊，『是此下類名似尊』。無常想中說『諸有情若生若長者』，(基云：)『生』指的是化生類的眾生增長，『長』指的是其餘三種生類的眾生逐漸增長。現在解釋，首先是生長壯大，最終歸於死亡。解釋名稱中，(景雲：)『自無憤勃不報他怨者』，指的是對於怨恨能夠忍耐。『亦不隨眠流注恒續者』，指的是即使暫時生起嗔恨，也不會長久持續。(測云：)『自無憤等』，說明沒有增上心。『亦不隨眠等』，說明種子斷滅。其次是解釋安受苦忍，文分為三部分：首先是...

【English Translation】 Therefore, relying on compassion can give rise to forbearance. Among all forbearances, first is the question, second is the explanation, and last is the conclusion of the previous and opening of the subsequent. The explanation is divided into two parts: first, it is divided into two types according to the person, and then it is expanded into three types according to the realm. Among them, there is no case of expanding into three types based on two types. The latter is explained according to the chapters. In the previous part, one is the forbearance of enduring others' resentment and harm. (Jingyun:) It takes non-anger and compassion for sentient beings as its nature. (Ceyun:) It takes non-sighing and wisdom as its nature. The second is the forbearance of enduring suffering. It takes diligence and wisdom as its nature. The third is the forbearance of understanding and liberation through Dharma contemplation. (Jingyun:) It takes wisdom and unconditioned great compassion as its nature. (Ceyun:) It takes meditation and wisdom as its nature. In the part explained according to the chapters, first, the forbearance of enduring others' resentment and harm is explained, and the text is divided into three parts: first is the question, second is the explanation, and last is the conclusion. The explanation is divided into three parts: first, the realm of forbearance is mentioned; second, from 'You should know to learn in this way' onwards, it is cultivating forbearance towards the realm; and last, from 'What is called forbearance' onwards, it is explaining the definition of a forbearer. First, 'fierce means heavy suffering', referring to intense pain; 'uninterrupted means continuous suffering', referring to constant pain; 'various means multiple suffering', referring to various pains; 'long-lasting means prolonged suffering', referring to long-term pain. 'The suffering arising from others appearing before' refers to the simultaneous appearance and oppression of the previous four types of suffering. Cultivating forbearance towards the realm is divided into two parts: first, cultivating three contemplations, and then cultivating five thoughts. The so-called three contemplations are: first, the contemplation of reflecting on past karma; second, the contemplation of the suffering nature of all actions; and third, the contemplation of viewing small curses as great good knowledge. The so-called 'adding suffering to the suffering nature' refers to all conditioned dharmas taking the suffering of action as their nature, that is, adding the suffering of suffering and the suffering of change to this nature of suffering, hence the saying. However, in the five thoughts, first is summarizing the previous and briefly marking it, and second is explaining in detail. ''Kind teachers, disciplinarians, honored ones, similar honored ones, etc.'', Upadhyaya (和上) is called a kind teacher, Acarya (阇梨) is called a disciplinarian, great fellow practitioners and virtuous people are called honored ones, ''the following category is called similar honored ones''. In the thought of impermanence, it says 'All sentient beings, whether born or growing', (Jiyun:) ''born'' refers to the growth of beings born by transformation, ''growing'' refers to the gradual growth of the remaining three types of beings. Now explaining, first is growing and developing, and finally returning to death. In explaining the name, (Jingyun:) ''Without anger and not retaliating against others' resentment'' refers to being able to endure resentment. ''Not following the dormant flow continuously'' refers to even if anger arises temporarily, it will not last long. (Ceyun:) ''Without anger, etc.'' indicates the absence of an increasing mind. ''Not following the dormant, etc.'' indicates the destruction of the seed. Next is explaining the forbearance of enduring suffering, and the text is divided into three parts: first is...

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問次釋后結。解中有三。初舉昔況今總標能忍。二云何下廣釋一切事苦三。又諸菩薩雖觸眾苦下總嘆顯勝。就廣釋。初列八苦。后次第釋。依謂四依者。即是糞掃衣。常乞食。冢間樹下座。病緣陳奇藥。即此四種名為什物。世法處苦有九中。前四是八世法中四也。即違緣合故苦。此中不論利等四者。以是若欣非苦相故。后即愛法離故生苦。泰云。壞法壞等者。于可壞法壞時生苦。于可盡法盡時生苦。乃至可死法死時生苦。如是八法一時遇緣名若總。別緣一一而會名差別也。景雲。壞盡者。是外資具住處由園林屋宇衣服壞盡名依上處苦。老病死者內報懷苦。基云。壞法壞者。且謂諸欲法性是壞法而至壞時名壞法壞。盡法者。謂諸欲法體至盡無時為盡。前壞法田有買。今盡法盡無質。老等準知。問曰。若爾盡法盡共死法死壞法壞共病法法病何別。義曰。一是外法一是內法。所以別也。攝法七中景雲。前五是聞慧。小乘說受持經論是生得慧。大乘即聞慧心受持三藏。第六是思慧。第七是修慧。利他處。苦十一如前者。謂助伴等十一種事。下釋法思勝解忍。初明八種生勝解處。后明由二因緣忍得安立。前中雲於一切法能正思擇者。明修觀之始。由善觀察等者。明修觀終成。下出境體。若依舊論。不置一二等數。是以舊人三寶開

【現代漢語翻譯】 現代漢語譯本： 阿難問世尊，在解釋『后結』（後續的煩惱）時，包含了三種內容。首先，概括過去的情況，總標明能夠安忍；第二，從『云何下』（如何）開始，廣泛解釋一切事物的痛苦；第三，『又諸菩薩雖觸眾苦下』（即使菩薩遭遇各種痛苦），總讚歎菩薩的殊勝之處。在廣泛解釋的部分，首先列出八種苦，然後依次解釋。『依』（依靠）指的是四依，即是糞掃衣（用丟棄的布料縫製的衣服），常乞食（經常乞討食物），冢間樹下座（在墳墓間或樹下休息），病緣陳奇藥（生病時服用陳舊的藥物）。這四種被稱為『什物』（簡單的生活用品）。 世間法中，有九種苦，前四種是八世法（世間的八種境遇，即利、衰、毀、譽、稱、譏、苦、樂）中的四種，即違背心意的境遇聚合而產生的痛苦。這裡不討論『利』（利益）等四種，因為它們是令人欣喜的，不是痛苦的表象。後面是由於喜愛的法離散而產生的痛苦。泰法師說，『壞法壞等者』（可破壞的事物被破壞等），是指可破壞的事物被破壞時產生痛苦，可耗盡的事物耗盡時產生痛苦，乃至可死亡的事物死亡時產生痛苦。像這樣，八種法同時遇到因緣，稱為『若總』（總體），個別的因緣一一相遇，稱為『差別』（分別）。 景法師說，『壞盡者』（破壞和耗盡），是指外在的資具和住所，如園林、房屋、衣服被破壞耗盡，稱為『依上處苦』（因所依靠的事物而產生的痛苦）。老、病、死是內在的果報所帶來的痛苦。基法師說，『壞法壞者』（可破壞的事物被破壞），可以理解為諸欲的法性是可破壞的，當它被破壞時，稱為『壞法壞』。『盡法者』（可耗盡的事物耗盡），是指諸欲的本體最終耗盡，稱為『盡法盡』。前面的『壞法』還有買賣，現在的『盡法』則完全消失。老、病等可以依此類推理解。 有人問：『如果這樣，那麼『盡法盡』（可耗盡的事物耗盡）和『死法死』（可死亡的事物死亡），『壞法壞』（可破壞的事物被破壞）和『病法病』（可生病的事物生病）有什麼區別？』義法師回答說：『一個是外在的法，一個是內在的法，所以有區別。』 在攝法七（七種攝取眾生的方法）中，景法師說，前五種是聞慧（聽聞佛法所獲得的智慧）。小乘佛教認為受持經論是生得慧（天生的智慧），大乘佛教則認為聽聞佛法、用心受持三藏（經、律、論）是聞慧。第六種是思慧（思考佛法所獲得的智慧），第七種是修慧（修行佛法所獲得的智慧）。 在利益他人方面，有十一種苦，如前面所說，即助伴等十一種事物。下面解釋法思勝解忍（通過思考佛法獲得殊勝理解和安忍）。首先說明八種產生殊勝理解的地方，然後說明通過兩種因緣可以安立安忍。在前面所說的八種地方中，『於一切法能正思擇者』（對於一切法能夠正確地思考選擇），說明修觀的開始。『由善觀察等者』（通過善巧的觀察等），說明修觀的最終成就。下面闡述境界的本體。如果按照舊的論典，不設定一二等數字，因此舊人將三寶（佛、法、僧）分開。

【English Translation】 English version: Ananda asked the World Honored One, in explaining 'post-bondings' (subsequent afflictions), it contains three aspects. First, it summarizes the past situation, generally indicating the ability to endure; second, starting from 'How below', it extensively explains the suffering of all things; third, 'Even though Bodhisattvas encounter all kinds of suffering below', it generally praises the Bodhisattvas' superior qualities. In the extensive explanation section, it first lists eight sufferings, and then explains them in order. 'Reliance' refers to the four reliances, which are rag robes (clothes sewn from discarded fabrics), constant begging for food, sitting under trees in cemeteries, and using old and unusual medicines when sick. These four are called 'possessions'. In worldly dharmas, there are nine sufferings. The first four are four of the eight worldly dharmas (the eight worldly conditions, namely gain, loss, disgrace, fame, praise, ridicule, suffering, and happiness), which are the suffering arising from the aggregation of circumstances that go against one's wishes. The four such as 'gain' are not discussed here because they are pleasing and not an appearance of suffering. The latter is the suffering arising from the separation of beloved dharmas. Master Tai said, 'Those who destroy the destructible dharmas, etc.', refers to the suffering arising when destructible things are destroyed, the suffering arising when exhaustible things are exhausted, and even the suffering arising when mortal things die. Like this, when eight dharmas simultaneously encounter conditions, it is called 'general'; when individual conditions meet one by one, it is called 'distinct'. Master Jing said, 'Destruction and exhaustion' refers to the destruction and exhaustion of external resources and dwellings, such as gardens, houses, and clothes, which is called 'suffering from relying on things'. Old age, sickness, and death are sufferings brought about by internal retribution. Master Ji said, 'Those who destroy the destructible dharmas' can be understood as the nature of desires being destructible, and when it is destroyed, it is called 'destroying the destructible dharmas'. 'Those who exhaust the exhaustible dharmas' refers to the ultimate exhaustion of the essence of desires, which is called 'exhausting the exhaustible dharmas'. The former 'destructible dharmas' can still be bought and sold, but the current 'exhaustible dharmas' completely disappear. Old age, sickness, etc., can be understood by analogy. Someone asked, 'If so, then what is the difference between 'exhausting the exhaustible dharmas' and 'dying the mortal dharmas', and between 'destroying the destructible dharmas' and 'sickening the sick dharmas'?' Master Yi replied, 'One is an external dharma, and the other is an internal dharma, so there is a difference.' In the seven methods of embracing beings, Master Jing said that the first five are the wisdom of hearing the Dharma. The Hinayana school believes that receiving and upholding the sutras and treatises is innate wisdom, while the Mahayana school believes that hearing the Dharma and upholding the Tripitaka (Sutras, Vinaya, and Shastras) with the mind is the wisdom of hearing. The sixth is the wisdom of thinking about the Dharma, and the seventh is the wisdom of practicing the Dharma. In terms of benefiting others, there are eleven sufferings, as mentioned earlier, which are the eleven things such as companions. Below explains the forbearance of thinking about the Dharma and achieving superior understanding. First, it explains the eight places where superior understanding arises, and then explains that forbearance can be established through two conditions. In the eight places mentioned earlier, 'Those who can rightly discern all dharmas' explains the beginning of cultivation. 'Through skillful observation, etc.' explains the ultimate achievement of cultivation. Below elaborates on the essence of the realm. If according to the old treatises, numbers such as one and two are not set, therefore the old people separated the Three Jewels (Buddha, Dharma, Sangha).

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為三。因果合為一。不數一切所知所應行處為別一數而成八也。今此八數如上力種姓品廣說。但彼所列數之次第與此少異。彼處第二是威力。第三是真實義。今此威力為第三。實義為第二。余文可知。由二因緣一長時串習故者。力姓品云。多修勝解故。二證善凈智故者。力姓品云。積集猛利忍故。善士忍中若遠師云。謂諸菩薩乃至天世界中為一。見勝利已下為二。勸化下為三。贊忍為四。見能行忍下為五。景泰同之。測云。文分有三。初總明見忍勝利。二謂能堪忍下正明五忍。三見勝利下明勝利所作。言五忍者。初于當來世無多怨敵為一。無多卒難為二。有喜樂為三。臨終無悔為四。于身壞后等為五。善戒經中說。一者不著噁心瞋心。乃至五者死已受天人樂。第三明勝利所作中有四句。初是自利。后三是利他。今依后釋。即依見五利故生忍名為五忍。一切種忍中六種七種。云何六種。一非愛異熟怖故行忍。二愍諸有情親善行忍。三于無上菩提起猛利心圓滿忍度而能行忍。四出家法受忍。言由法受故者。景雲。謂為欲法愛所正行。五已串習今安住忍。六知法無戲論忍。云何七種。一不饒益忍。即耐他怨害忍。二從一切忍。即安受苦忍也。此之四種對境分別。三一切處忍。四一切時忍。此二時處分別。五身忍。六語忍。七

【現代漢語翻譯】 現代漢語譯本 分為三種。將因和果合為一個整體。不將一切所知和所應行之處分別計數，而是作為一個整體來計數，從而形成八種。現在這八種計數如《力種姓品》（Lì zhǒngxìng pǐn，Treatise on the Lineage of Power）中廣泛闡述的那樣。只是那裡列出的計數的順序與這裡略有不同。那裡第二種是威力（wēilì，power）。第三種是真實義（zhēnshí yì，true meaning）。現在這裡的威力是第三種，真實義是第二種。其餘的文字可以理解。由於兩種因緣：一是長時間的串習的緣故。《力姓品》中說：『因為多次修習殊勝的理解的緣故。』二是證得善凈智慧的緣故。《力姓品》中說：『因為積聚猛利的忍耐的緣故。』善戒經中，如果遠師說：『指諸位菩薩乃至天世界中為第一。見到勝利之後為第二。勸化為第三。讚美忍耐為第四。見到能夠實行忍耐之後為第五。』景泰的觀點與此相同。測的觀點是：文章分為三個部分。首先總的說明見到忍耐的勝利。第二，『指能夠堪忍』之後，正式說明五種忍耐。第三，『見到勝利』之後，說明勝利所起的作用。所說的五種忍耐是：首先，在未來的世間沒有很多怨敵為第一。沒有很多突然的災難為第二。有喜悅和快樂為第三。臨終沒有後悔為第四。在身體壞滅之後等等為第五。《善戒經》（Shànjiè jīng，Good Precepts Sutra）中說：『第一是不執著噁心和嗔心，乃至第五是死後享受天人的快樂。』第三，說明勝利所起的作用中有四句話。第一句是自利。后三句是利他。現在依照後面的解釋，就是依靠見到五種利益的緣故而生起的忍耐，稱為五種忍耐。在一切種類的忍耐中，有六種和七種。什麼是六種？一是因為不喜愛的異熟果報的怖畏的緣故而實行忍耐。二是憐憫諸位有情，親善地實行忍耐。三是對無上菩提生起猛利的心，圓滿忍耐的程度而能夠實行忍耐。四是出家法接受忍耐。所說的『因為法接受的緣故』，景的觀點是：『指爲了想要法愛所正確實行的。』五是已經串習，現在安住忍耐。六是知道法沒有戲論忍耐。什麼是七種？一是不饒益忍耐，就是忍耐他人怨恨和傷害的忍耐。二是從一切忍耐，就是安然接受痛苦的忍耐。這四種是對境界分別。三是一切處忍耐。四是一切時忍耐。這兩種是時間和處所分別。五是身體忍耐。六是語言忍耐。 七

【English Translation】 English version They are divided into three. Combining cause and effect into one. Not counting all that is known and should be practiced as separate numbers, but as a whole, thus forming eight. Now these eight counts are as widely explained in the 'Lì zhǒngxìng pǐn' (力種姓品, Treatise on the Lineage of Power). It's just that the order of the counts listed there is slightly different from here. There, the second is 'wēilì' (威力, power). The third is 'zhēnshí yì' (真實義, true meaning). Now here, 'wēilì' is the third, and 'zhēnshí yì' is the second. The rest of the text can be understood. Due to two causes: one is the reason for prolonged familiarity. The 'Lineage of Power' says: 'Because of repeatedly practicing superior understanding.' The second is the reason for attaining pure wisdom. The 'Lineage of Power' says: 'Because of accumulating fierce endurance.' In the 'Shànjiè jīng' (善戒經, Good Precepts Sutra), if the distant master says: 'Referring to all the Bodhisattvas, even in the heavenly world, as the first. Seeing the victory afterwards as the second. Persuasion as the third. Praising endurance as the fourth. Seeing the ability to practice endurance afterwards as the fifth.' Jingtai's view is the same as this. Ce's view is: the article is divided into three parts. First, generally explaining the victory of seeing endurance. Second, 'referring to being able to endure' afterwards, formally explaining the five types of endurance. Third, 'seeing the victory' afterwards, explaining the function of the victory. The so-called five types of endurance are: first, not having many enemies in the future world as the first. Not having many sudden disasters as the second. Having joy and happiness as the third. Not having regrets at the time of death as the fourth. After the body is destroyed, etc., as the fifth. The 'Shànjiè jīng' (善戒經, Good Precepts Sutra) says: 'The first is not being attached to evil thoughts and anger, and the fifth is enjoying the happiness of gods and humans after death.' Third, explaining the function of the victory has four sentences. The first sentence is for self-benefit. The last three sentences are for the benefit of others. Now, according to the latter explanation, it is the endurance that arises from seeing the five benefits, which is called the five types of endurance. Among all kinds of endurance, there are six types and seven types. What are the six types? One is practicing endurance because of the fear of the unpleasant different ripening retribution. The second is practicing endurance with compassion for all sentient beings and with kindness. The third is generating a fierce mind towards unsurpassed Bodhi, perfecting the degree of endurance, and being able to practice endurance. The fourth is the endurance of accepting the monastic law. The so-called 'because of accepting the law', Jing's view is: 'Referring to what is correctly practiced for the sake of wanting love of the law.' The fifth is already familiar, now abiding in endurance. The sixth is knowing that the law has no playful endurance. What are the seven types? One is non-beneficial endurance, which is the endurance of enduring others' resentment and harm. The second is endurance from everything, which is the endurance of peacefully accepting suffering. These four are distinguished by the object. The third is endurance in all places. The fourth is endurance at all times. These two are distinguished by time and place. The fifth is physical endurance. The sixth is verbal endurance. Seven

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意忍。此即三業分別。前六自分別行。后七勝進行。總十三種。遂求忍中先解八種名遂求忍。后釋忍名義。八中測云。前三是耐他怨害忍唯除自惱。后五是安受苦忍除自他惱。前中於諸有苦來求索者要通能忍者。善戒經云。貧窮之人數從菩薩乞索。依法大悲不損惱忍者。由依教法及依大悲故能忍故也。謂能堪耐除遣有苦有情眾苦所有勤苦者。由彼有情有眾苦故。菩薩依彼不生於疲倦能忍受也。若於有情所損惱由忍故離者。舊論云所可之小堪忍饒益。此他世樂忍中有九者。測云。舊論師生老病死即四。寒熱飢渴合為一。除前不放逸故有九種。今解不然。初住不放逸為一。于諸善法為二。余句可知。又解。住不放逸者是總句。若身若心即合為二。余句可知。景基同后釋。即于善能忍為第一。次寒熱二。飢渴三。蚊虻四。風日五。蛇蝎六。身劬勞七。心劬勞八。生老等九。清凈忍中有十者。謂諸菩薩乃至終不返報為一。亦不意憤二。亦無怨嫌三。意樂相續乃至非一盡已舍而不益四。于有怨者自性悔謝五。終不令他乃至才便受六。于不堪忍成就增上猛利慚愧七。依于堪忍乃至猛利故愛八。依不損悔乃至愛樂九。一切不忍下十。準舊地持中置一一等數。景雲。一切不忍者。瞋恚也。並助伴法者。共瞋俱生身語業等。云並助伴法者

。與瞋相應心心數法及根塵等法。皆得斷故離欲界欲者。由前九種思擇忍為因所生等十修習力忍故能斷欲界煩惱欲入靜慮地。七十五說。複次忍波羅蜜多十清凈中略有二種清凈。謂前九種名思擇力清凈。其第十種名修習力清凈。思擇力清凈復有四種。一遠離罪生清凈。二彼不現行清凈。三無罪生清凈。四遠離彼因緣清凈。一種二種三種四種如其次第。下第三結嘆功德。

精進品

策勵勤脩名精進。即用善位勤數為體。此中廣明故名精進品。科文準前。解自性中測云。言其心勇悍堪能者。即是下擐甲精進。攝受無量善法者。即是下攝善法。利益安樂一切有情者。即是下饒益有情。今判其心勇悍是下釋甲。堪能攝受善法是下攝善。一切精進中。無間章后別釋。擐甲中雲其心勇悍等有四句。初明其勇悍。二若我為脫一有情苦者明所為。故對法雲。所為最勝為利益安樂一切有情故。三以千大劫乃至亦無退屈者明長時。故對法雲。長時最勝經三千劫阿僧祇耶所積集故。四于求無上正等菩提下明究竟迴向。故對法雲。無盡最勝由迴向大菩提究竟無盡。攝善中雲謂諸菩薩有精進等者。地前能為六度加行。復能辨地上故。波羅蜜多略有七種者。遠師云。然此七種行實同時隨相以分。非無階降。初三種姓行位。次一解行。次

【現代漢語翻譯】 現代漢語譯本：與嗔（duḥkha，痛苦）相應的心心數法（citta-caitta，心和心所）以及根塵等法，都能斷除，因此能遠離欲界（kāmadhātu，慾望界）的慾望。這是因為之前九種思擇忍（kṣānti，忍耐）作為因所生的等十種修習力忍（bhāvanā-bala-kṣānti，修習力量的忍耐），能夠斷除欲界的煩惱，從而進入靜慮地（dhyāna-bhūmi，禪定之地）。《瑜伽師地論》（Yogācārabhūmi-śāstra）第七十五卷說：『其次，忍波羅蜜多（kṣānti-pāramitā，忍辱波羅蜜多）的十種清凈中，大致有兩種清凈。』即前九種稱為思擇力清凈（vicāra-bala-śuddhi，思擇力量的清凈），第十種稱為修習力清凈。思擇力清凈又有四種：一是遠離罪生清凈（pāpa-utpāda-virati-śuddhi，遠離罪惡產生的清凈），二是彼不現行清凈（tad-apratyakṣa-gamana-śuddhi，它不顯現的清凈），三是無罪生清凈（nirāpatti-utpāda-śuddhi，沒有罪惡產生的清凈），四是遠離彼因緣清凈（tad-hetu-pratyaya-virati-śuddhi，遠離它的因緣的清凈）。一種、兩種、三種、四種，如其次第。下面第三部分總結讚歎功德。 精進品 策勵勤奮地修行稱為精進（vīrya，精進），即以善位的勤奮為體。這裡廣泛闡明，所以稱為精進品。科文參照前面。解釋自性時，測云：『說到其心勇悍堪能，就是下面的擐甲精進（saṃnāha-vīrya，披甲精進）。攝受無量善法，就是下面的攝善法（kuśala-dharma-saṃgraha-vīrya，攝集善法精進）。利益安樂一切有情（sattva，眾生），就是下面的饒益有情（sattvārtha-kriyā-vīrya，饒益有情精進）。』現在判斷其心勇悍是解釋擐甲，堪能攝受善法是解釋攝善，一切精進中，無間章後分別解釋。擐甲中說其心勇悍等有四句。第一句說明其勇悍。第二句『若我為脫一有情苦者』說明所為。所以《對法》（Abhidharma，阿毗達摩）說：『所為最勝，為利益安樂一切有情故。』第三句『以千大劫乃至亦無退屈者』說明長時間。所以《對法》說：『長時間最勝，經三千劫阿僧祇耶（asaṃkhyeya，無數）所積集故。』第四句『于求無上正等菩提下』說明究竟迴向。所以《對法》說：『無盡最勝，由迴向大菩提究竟無盡。』攝善中說『謂諸菩薩有精進等者』，地前能為六度（ṣaṭ-pāramitā，六波羅蜜）加行，又能辨別地上，所以波羅蜜多大致有七種。遠師說：『然而這七種行實則同時進行，只是隨相而分，並非沒有階梯次第。』最初三種是姓行位，其次一是解行，其次是...

【English Translation】 English version: The mental states and mental factors (citta-caitta) corresponding to anger (duḥkha, suffering), as well as the sense bases and sense objects, can all be severed, thus enabling one to be free from the desires of the desire realm (kāmadhātu, realm of desire). This is because the ten types of forbearance through cultivation (bhāvanā-bala-kṣānti, endurance through the power of cultivation), which arise from the previous nine types of reflective forbearance (kṣānti, patience), can sever the afflictions of the desire realm, thereby entering the meditative realms (dhyāna-bhūmi, realm of meditation). The seventy-fifth fascicle of the Yogācārabhūmi-śāstra states: 'Furthermore, among the ten purities of the perfection of forbearance (kṣānti-pāramitā, perfection of patience), there are roughly two types of purity.' The first nine are called purity of reflective power (vicāra-bala-śuddhi, purity of the power of reflection), and the tenth is called purity of cultivation power (bhāvanā-bala-śuddhi, purity of the power of cultivation). The purity of reflective power has four types: first, purity of abstaining from the arising of offenses (pāpa-utpāda-virati-śuddhi, purity of abstaining from the arising of sins); second, purity of its non-manifestation (tad-apratyakṣa-gamana-śuddhi, purity of its non-manifestation); third, purity of the non-arising of offenses (nirāpatti-utpāda-śuddhi, purity of the non-arising of offenses); and fourth, purity of abstaining from its causes and conditions (tad-hetu-pratyaya-virati-śuddhi, purity of abstaining from its causes and conditions). One type, two types, three types, and four types, in that order. The third part below summarizes and praises the merits. The Chapter on Diligence Encouraging diligent practice is called diligence (vīrya, effort), which takes the diligence in wholesome states as its essence. This is extensively explained here, so it is called the Chapter on Diligence. The outline follows the previous one. When explaining the self-nature, it is measured: 'Speaking of its courageous and capable mind, that is the diligence of donning armor (saṃnāha-vīrya, armor-wearing diligence) below. Gathering immeasurable good dharmas, that is the diligence of gathering good dharmas (kuśala-dharma-saṃgraha-vīrya, diligence in gathering wholesome dharmas) below. Benefiting and bringing happiness to all sentient beings (sattva, beings), that is the diligence of benefiting sentient beings (sattvārtha-kriyā-vīrya, diligence in benefiting sentient beings) below.' Now it is judged that its courageous mind is explaining donning armor, and being capable of gathering good dharmas is explaining gathering good dharmas. Among all diligence, it is explained separately after the chapter on non-interruption. In donning armor, it is said that its courageous mind, etc., has four sentences. The first sentence explains its courage. The second sentence, 'If I were to liberate one sentient being from suffering,' explains the purpose. Therefore, the Abhidharma (Abhidharma, scholastic teachings) says: 'The most excellent purpose is to benefit and bring happiness to all sentient beings.' The third sentence, 'Even if it takes a thousand great kalpas, there will be no discouragement,' explains the long duration. Therefore, the Abhidharma says: 'The most excellent long duration is accumulated through three thousand kalpas asaṃkhyeya (asaṃkhyeya, countless).' The fourth sentence, 'In seeking unsurpassed perfect enlightenment below,' explains the ultimate dedication. Therefore, the Abhidharma says: 'The most excellent endlessness is due to dedicating to great enlightenment, which is ultimately endless.' In gathering good dharmas, it is said, 'Speaking of bodhisattvas who have diligence, etc.,' before the grounds, they can perform the practices of the six perfections (ṣaṭ-pāramitā, six perfections), and they can also distinguish the grounds, so the perfections are roughly seven types. Master Yuan said: 'However, these seven types of practice actually occur simultaneously, but are divided according to their aspects, and are not without a hierarchical order.' The first three are the lineage practice position, the next one is the understanding practice, and the next is...

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一初地。次一在於二地已上。后一在於八地已上。言一切分別種種分別者。如對法種種分別是十散動。一切分別即散動。次前解之。言方便相應精進乃至平等通達故者。泰云。無上菩提是所應得義。十地已上還名無顛倒道也。難行精進中有三者。測云。初無間修。次長時修。后無餘修。意重一種義冠前三。一切門四中。初二對是四正勤。后二對明修勝利。由斷二染三業凈。因修四善三慧增。善士中雲不捨一切欲加行者。謂不捨廣大欲愿有善皆修。一切種中六種七種。六中測云。名雖有六攝為三對。初無間修殷重修以為一對。次二先因現起以為一對。后二自分勝進以為一對。無動中二。下辨不動。一不為現在眾苦所動故名不動。二菩薩所修精進不轉成餘二乘三有性分故不動。基云。所以說言有勢有勤等六屬前六種者。謂有堅有猛等餘四有六種也。七種中。測云。初六是轉后一是還。前六中初一是擐甲。次四是攝善。后一是饒益利他。精進十一相指同饒益有情精進說。清凈精進中有十種。如抉擇七十五卷說。複次精進波羅蜜多有十清凈。一安處清凈。二純熟。三策發。四方便。五不虛所住。六不艱辛住。七出離。八攝受助伴。九速疾神通。十無盡性清凈。始業初業者。基云。始業初業即初發心前明五停心觀等是。測云。種

【現代漢語翻譯】 現代漢語譯本 一、初地（菩薩十地之第一地）。其次一（精進）在於二地及以上。后一（精進）在於八地及以上。說到『一切分別種種分別』，如《對法論》所說，種種分別是十種散亂動搖。一切分別即是散亂動搖。其次，前面的解釋是說。說到『方便相應精進乃至平等通達故』，泰法師說：『無上菩提是所應得的意義，十地及以上的菩薩所修之道，才可稱為無顛倒之道。』難行精進中有三種：測法師說：『一是無間修，二是長時修，三是無餘修。』意即重視一種意義，並將其置於前三種之上。一切門四中，前二對應的是四正勤，后二對應的是闡明修行的勝利。由於斷除了二種染污，三業得以清凈；因為修習四種善法，三種智慧得以增長。《善士傳》中說，『不捨一切欲加行者』，是指不捨棄廣大的慾望和願望，一切善法都去修習。一切種中，有六種和七種。六種之中，測法師說：『名義上雖有六種，但可以概括為三對。一是無間修和殷重修，作為一對；二是先因和現起，作為一對；三是自分勝進，作為一對。』無動中二，下面辨析不動。一是不為現在的種種苦難所動搖，所以名為不動。二是菩薩所修的精進，不會轉變成其餘二乘（聲聞乘和緣覺乘）或三有（欲有、色有、無色有）的性質，所以不動。窺基法師說：『之所以說有勢、有勤等六種屬於前六種精進，是因為有堅、有猛等其餘四種也具有這六種特性。』七種之中，測法師說：『前六種是轉，后一種是還。』前六種中，第一種是披甲，其次四種是攝善，后一種是饒益利他。精進的十一種相，指的是與饒益有情眾生的精進相同。清凈精進中有十種，如《抉擇分》第七十五卷所說：『再者，精進波羅蜜多有十種清凈：一是安處清凈，二是純熟，三是策發，四是方便，五是不虛所住，六是不艱辛住，七是出離，八是攝受助伴，九是速疾神通，十是無盡性清凈。』始業初業，窺基法師說：『始業初業，即是初發心之前，先修習五停心觀等。』測法師說：

【English Translation】 English version First, the first Bhumi (the first of the ten Bodhisattva Bhumis). The next one (diligence) is in the second Bhumi and above. The last one (diligence) is in the eighth Bhumi and above. Speaking of 'all discriminations and various discriminations,' as stated in the Abhidharma, various discriminations are the ten kinds of scattered distractions. All discriminations are scattered distractions. Secondly, the previous explanation refers to this. Speaking of 'diligence corresponding to skillful means, even to equal and complete understanding,' Master Tai said: 'Anuttara-samyak-sambodhi (unexcelled complete enlightenment) is the meaning of what should be attained, and the path cultivated by Bodhisattvas in the ten Bhumis and above can be called the non-inverted path.' There are three types of difficult diligence: Master Ce said: 'First is uninterrupted cultivation, second is long-term cultivation, and third is complete cultivation.' It means emphasizing one meaning and placing it above the first three. Among the four of all doors, the first two correspond to the Four Right Exertions (Samyak-pradhana), and the latter two correspond to clarifying the victory of cultivation. Because the two defilements are cut off, the three karmas are purified; because the four good dharmas are cultivated, the three wisdoms are increased. The Biography of Good Men says, 'Those who do not abandon all desire for exertion' refers to not abandoning great desires and wishes, and cultivating all good dharmas. Among all kinds, there are six kinds and seven kinds. Among the six kinds, Master Ce said: 'Although there are six kinds in name, they can be summarized into three pairs. First, uninterrupted cultivation and earnest cultivation are a pair; second, prior cause and present arising are a pair; third, self-advancement is a pair.' Among the two of immovability, the following distinguishes immovability. First, it is not moved by the various sufferings of the present, so it is called immovable. Second, the diligence cultivated by Bodhisattvas will not be transformed into the nature of the other two vehicles (Sravaka-yana and Pratyekabuddha-yana) or the three realms of existence (Kama-dhatu, Rupa-dhatu, Arupa-dhatu), so it is immovable. Master Kuiji said: 'The reason why it is said that the six kinds of strength, diligence, etc., belong to the first six kinds of diligence is because the remaining four kinds of firmness, fierceness, etc., also have these six characteristics.' Among the seven kinds, Master Ce said: 'The first six are turning, and the last one is returning.' Among the first six, the first is donning armor, the next four are gathering good, and the last one is benefiting others. The eleven aspects of diligence refer to the same diligence as benefiting sentient beings. There are ten kinds of pure diligence, as stated in the seventy-fifth volume of the Yogacarabhumi-sastra: 'Furthermore, the Paramita (perfection) of diligence has ten kinds of purity: first is purity of abiding, second is maturity, third is encouragement, fourth is skillful means, fifth is not vainly abiding, sixth is not laboriously abiding, seventh is liberation, eighth is receiving assistance, ninth is swift supernatural powers, and tenth is endless purity.' Initial karma and first karma, Master Kuiji said: 'Initial karma and first karma are the five stopping-mind contemplations, etc., practiced before the initial aspiration.' Master Ce said:

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解脫分善根名為始業。五停心觀名為初業。于具種種止舉舍相入住出相者。如前三摩呬多地說。言能善了知等者。舊論唯有二句。謂常善觀察不妄分別。今依此文有其三句。一能善了知者能知入相。能無妄失者不妄住相。能善通達者通達出相。言無間修作殷重修作者。舊論無此。如三摩呬多地說。無間作意者。謂一切時無間無斷相續而轉。殷重作意者。謂不慢緩加行方便。言聞說種種最極廣大者。是盡所有性即俗諦境。最極甚深者。是如所有性即勝義諦境。不思議成前俗境。不度成勝義境。

第四十三卷

靜慮品

如對法雲。其心純善繫心一境故名靜慮。此品廣明故云靜慮品。科文準前。解自性中。于菩薩藏聞思為先者修定方便。所有好善者簡別味定也。世出世者。有漏名世間。無漏名出世。又無漏中緣世諦者名世間。緣真諦者名出世。心一境性者出靜慮體。心正受住者釋靜慮義。或奢摩他品等者。景雲。于正修時定勢偏多或智慧偏增。此據同聚出體。以四支五支皆名定故。言雙運道通二品者。定慧均平二品俱轉。基云。此中何故言毗缽舍那。景雲。沈舉也。意取奢摩他。又義曰。此中不然。今此中皆有品言。若在定時同時品中非無有慧余心心法等。若在觀品時同時非先余心心法等。但以隨增說為

【現代漢語翻譯】 現代漢語譯本：

解脫分善根被稱為『始業』（開始的修行）。五停心觀（用五種方法停止妄念的觀修）被稱為『初業』（最初的修行）。對於具備種種止、舉、舍（止息、策舉、捨棄）的相，以及入住出相（進入、安住、出離禪定的狀態）的人，如前面在《三摩呬多地》（Samāhitā-bhūmi，已入定地）中所說。說到『能善了知等』，舊的論典只有兩句，即『常善觀察，不妄分別』。現在根據這段文字，有三句：一、『能善了知』，是指能知入相（進入禪定的狀態）；二、『能無妄失』，是指不妄住相（不錯誤地安住于禪定的狀態）；三、『能善通達』，是指通達出相（出離禪定的狀態）。說到『無間修作，殷重修作』，舊的論典沒有這些。如《三摩呬多地》中所說，『無間作意』，是指一切時無間斷地相續運轉；『殷重作意』，是指不輕慢懈怠，努力修行。說到『聞說種種最極廣大』，是指盡所有性（一切事物的所有性質），即俗諦境（世俗諦的境界）；『最極甚深』，是指如所有性（事物本來的真實性質），即勝義諦境（勝義諦的境界）。不思議（不可思議）成就前面的俗諦境，不度（不可度量）成就勝義諦境。

第四十三卷

靜慮品（Dhyāna-prakaraṇa，禪定品）

如《對法》（Abhidharma）所說，『其心純善，繫心一境，故名靜慮』（因為心純凈善良，專注於一個境界，所以稱為禪定）。此品廣泛闡明禪定，所以稱為《靜慮品》。科文（章節結構）參照前面。在解釋自性（本質）中，對於菩薩藏（Bodhisattva-piṭaka，菩薩藏）以聞思為先（先聽聞和思考）的修定方便，所有好善（好的和善的）是指簡別味定（辨別有染污的禪定）。世出世（世間和出世間），有漏（有煩惱）名為世間，無漏（沒有煩惱）名為出世間。又無漏中緣世諦者（在無漏的禪定中緣於世俗諦的），名為世間；緣真諦者（緣于真諦的），名為出世間。『心一境性』（心專注於一個境界的性質）是禪定的體性。『心正受住』（心正確地領受和安住）是解釋禪定的意義。或者《奢摩他品》（Śamatha-prakaraṇa，止品）等，景法師說，『于正修時定勢偏多或智慧偏增』（在正確修行時，禪定的力量偏多或者智慧偏多）。這是根據同聚（同一類）而出體（顯現體性）。因為四支五支（四種或五種禪支）都名為定。說到『雙運道通二品』（止觀雙運的道路貫通止和觀二品），是指定慧均平（禪定和智慧平衡），二品共同運轉。基法師說，『此中何故言毗缽舍那』（這裡為什麼說毗缽舍那，Vipaśyanā，觀）？景法師說，『沈舉也』（是沉沒和舉起）。意思是取奢摩他（Śamatha，止）。又有義法師說，『此中不然』（這裡不是這樣）。現在這裡都有品這個字。如果在定時（在禪定的時候），同時品中並非沒有慧（智慧）以及其他心心法等（心所法等）。如果在觀品時（在觀的時候），同時並非先有其他心心法等。但以隨增（隨著增長）說為……

【English Translation】 English version:

The wholesome roots associated with liberation are called 'initial actions' (beginning practice). The five contemplations for calming the mind (five methods to stop delusional thoughts) are called 'preliminary actions' (the very first practice). For those who possess various characteristics of stopping, raising, and relinquishing (cessation, uplifting, and abandonment), as well as the characteristics of entering, abiding, and exiting (states of entering, dwelling in, and emerging from meditation), it is as described earlier in the Samāhitā-bhūmi (Ground of Concentration). Regarding 'being able to understand well, etc.,' the old treatises only had two phrases: 'constantly observing well, not falsely discriminating.' Now, according to this text, there are three phrases: 1. 'Being able to understand well' refers to knowing the characteristics of entering (the state of entering meditation); 2. 'Being able to not falsely lose' refers to not falsely abiding in the characteristics of abiding (not mistakenly dwelling in the state of meditation); 3. 'Being able to thoroughly comprehend' refers to comprehending the characteristics of exiting (the state of emerging from meditation). Regarding 'uninterrupted practice, earnest practice,' the old treatises do not have these. As described in the Samāhitā-bhūmi, 'uninterrupted intention' refers to continuously turning without interruption at all times; 'earnest intention' refers to not being arrogant or lazy, but diligently applying effort.

Regarding 'hearing about various extremely vast things,' it refers to the nature of all that exists, which is the realm of conventional truth (saṃvṛti-satya). 'Extremely profound' refers to the nature of things as they are, which is the realm of ultimate truth (paramārtha-satya). The inconceivable (acintya) accomplishes the former conventional realm; the immeasurable (aparimita) accomplishes the ultimate realm.

Volume 43

Chapter on Contemplation (Dhyāna-prakaraṇa)

As the Abhidharma says, 'Because the mind is purely good and focused on one object, it is called contemplation (dhyāna).' This chapter extensively explains contemplation, hence it is called the 'Chapter on Contemplation.' The chapter structure follows the previous one. In explaining the nature (svabhāva), for the Bodhisattva-piṭaka (Bodhisattva Treasury), taking hearing and thinking as primary (first hearing and thinking) is a skillful means for cultivating concentration. All that is good and wholesome refers to distinguishing tainted concentration (identifying contaminated meditation). Worldly and transmundane (laukika and lokottara): that which is with outflows (āsrava) is called worldly; that which is without outflows is called transmundane. Furthermore, among the outflow-free, that which is related to conventional truth is called worldly; that which is related to ultimate truth is called transmundane. 'The nature of the mind being one-pointed' is the essence of contemplation. 'The mind correctly receiving and abiding' is the explanation of the meaning of contemplation. Or the Śamatha-prakaraṇa (Chapter on Tranquility), etc., Master Jing said, 'During correct practice, the power of concentration is more prevalent, or wisdom is more prevalent.' This is based on the same category manifesting the essence. Because the four or five limbs (of meditation) are all called concentration. Regarding 'the path of dual cultivation pervading the two chapters,' it refers to concentration and wisdom being balanced, with the two chapters operating together. Master Ji said, 'Why is Vipaśyanā (Insight) mentioned here?' Master Jing said, 'It is sinking and raising.' The meaning is to take Śamatha (Tranquility). Furthermore, Master Yi said, 'It is not so here.' Now, here, there is the word 'chapter.' If it is during concentration, in the simultaneous chapter, it is not that there is no wisdom or other mental factors, etc. If it is during the chapter on insight, simultaneously, it is not that there are no other mental factors, etc., beforehand. But it is said to be according to what increases...

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定品觀品。持實當時具定慧等。其偏句既爾。俱句俱那亦然。測云。此四句即明四種正修。一奢摩他品。二毗缽舍那品。三能雙運道。四俱通二品。即此所時與上力種姓品所說四種正修同。彼云。一者奢摩他。二者毗缽舍那。三者修習奢摩他毗缽舍那。四樂修習奢摩他毗缽舍那乃至廣說。一切靜慮中。初就位分二。后約行分三。測云。言遠離一切分別等者。離見惑故身心輕安。遠離憍舉等。離修惑故泯一切相。次解引等持中。初明不共德。后明共二乘德。后解饒益有情十一相中。基云。此中同前戒中略十一相。以事業同伴能為救苦合為第一故。下第十與第十一別故。十是調伏第十一觀通故。與略戒十一相同已。如前四十一二卷會之。難行靜慮中有三難行。第一難行者。謂菩薩已得引發神通極善成熟靜慮應生上界。為利有情故還生欲界。是為難行。此中意也。景雲。此不起煩惱。但種子潤生起或潤生此亦無損。以七地已來皆有利益。須起煩惱爾時即起。善士靜慮有五。一者無愛味靜慮者。謂有漏凈及無漏靜慮也。后得智唯取無漏者。據勝而語。一切種中雲一者無記變化靜慮者。謂菩薩若嬉戲故現通此唯無記。若攝化故現神通此唯是善。如抉擇及雜集說。名緣義緣者。以修慧中緣似法及似義故。然理門論等云現量不緣名等

【現代漢語翻譯】 現代漢語譯本 定品觀品。持有實當時具備定慧等。其偏句既然如此，俱句俱那也是一樣。窺基法師解釋說，這四句說明四種正確的修行方式：一是奢摩他品（止），二是毗缽舍那品（觀），三是能雙運止觀之道，四是俱通止觀二品。這與《瑜伽師地論·力種姓品》所說的四種正修相同。該品說：『一者奢摩他，二者毗缽舍那，三者修習奢摩他毗缽舍那，四樂修習奢摩他毗缽舍那』乃至廣說。一切靜慮（禪定）中，最初就位分分為二，之後約修行分為三。窺基法師解釋說：『言遠離一切分別等者』，是說遠離見惑的緣故，身心輕安；『遠離憍舉等』，是說遠離修惑的緣故，泯滅一切相。其次解釋引等持（引發等持）中，先說明不共二乘的功德，后說明共二乘的功德。后解釋饒益有情十一相中，窺基法師說：『此中同前戒中略十一相，以事業同伴能為救苦合為第一故』。下面第十與第十一不同，第十是調伏，第十一是觀通的緣故。與略戒十一相相同之後，如前第四十一二卷會合。難行靜慮中有三種難行。第一難行是說，菩薩已經得到引發神通、極善成熟的靜慮，本應生到上界，爲了利益有情眾生，反而轉生到欲界，這是難行。這裡是這個意思。景法師說：『此不起煩惱，但種子潤生起或潤生此亦無損，以七地已來皆有利益。須起煩惱爾時即起。』善士靜慮有五種。一是無愛味靜慮者，是指有漏的清凈和無漏的靜慮。后得智只取無漏的，是據殊勝而言。一切種中說，一是無記變化靜慮者，是指菩薩如果因為嬉戲的緣故顯現神通，這唯是無記；如果因為攝受教化的緣故顯現神通，這唯是善。如《瑜伽師地論·抉擇分》及《雜集論》所說。名緣義緣者，是因為在修慧中緣似法及似義的緣故。然而《理門論》等說，現量不緣名等。

【English Translation】 English version Section on Determination and Section on Observation. Holding reality at that time involves possessing both Samatha (定, meditative concentration) and Vipassanā (慧, wisdom), etc. Since the partial statements are like this, the complete statements are also the same. Ceizhu (窺基, a prominent disciple of Xuanzang) explains that these four statements clarify four types of correct practice: 1. the Samatha aspect; 2. the Vipassanā aspect; 3. the path of uniting both; 4. being proficient in both aspects. This is the same as the four types of correct practice mentioned in the 'Lineage of Power' section of the Yogācārabhūmi-śāstra (瑜伽師地論). That section says: 'First is Samatha, second is Vipassanā, third is cultivating both Samatha and Vipassanā, fourth is delighting in cultivating both Samatha and Vipassanā,' and so on. In all Dhyānas (靜慮, meditative absorptions), initially, they are divided into two based on position, and later divided into three based on practice. Ceizhu explains: 'The statement 'being apart from all discriminations, etc.' means that because of being apart from the afflictions of views, the body and mind are light and at ease; 'being apart from arrogance, etc.' means that because of being apart from the afflictions of cultivation, all appearances are extinguished. Next, in explaining the 'inducing Samādhi' (等持, concentration), first, the qualities not shared with the two vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) are clarified, and then the qualities shared with the two vehicles are clarified. Later, in explaining the eleven aspects of benefiting sentient beings, Kui Ji (窺基, another name of Ceizhu) says: 'Here, it is the same as the abbreviated eleven aspects in the previous precepts, because the ability to relieve suffering through shared activities and companionship is combined as the first.' The tenth and eleventh are different because the tenth is about taming, and the eleventh is about the pervasiveness of observation. After being the same as the abbreviated eleven aspects of precepts, it is combined as in the previous volumes forty-one and two. There are three difficult practices in difficult-to-practice Dhyāna. The first difficult practice is that a Bodhisattva (菩薩, enlightenment being) has already attained Dhyāna that induces supernormal powers and is extremely well-matured, and should be born in the upper realms, but for the benefit of sentient beings, is reborn in the desire realm. This is what is meant here. Jing (景, a monk) says: 'This does not give rise to afflictions, but the seeds are moistened to arise or moisten arising, and this is also harmless, because from the seventh Bhumi (地, level) onwards, there are benefits. If afflictions need to arise, they will arise at that time.' There are five types of virtuous Dhyāna. First, 'Dhyāna without love of taste' refers to both contaminated purity and uncontaminated Dhyāna. The subsequent wisdom only takes the uncontaminated, which is spoken of in terms of superiority. Among all types, it is said that 'first is indeterminate transformation Dhyāna,' which means that if a Bodhisattva manifests supernormal powers for the sake of play, this is only indeterminate; if supernormal powers are manifested for the sake of conversion, this is only virtuous, as explained in the Yogācārabhūmi-śāstra - Determination Section (瑜伽師地論·抉擇分) and the Compendium of Abhidharma (雜集論). 'Name-condition and meaning-condition' are because in the wisdom of cultivation, one conditions on what resembles the Dharma (法, teachings) and what resembles the meaning. However, the Nyāyamukha-śāstra (理門論) and others say that direct perception does not condition on names, etc.

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者。據散心現量說。入定之心緣名義皆是現量。是故集量論云。一切定心皆是現量。遂求中雲一者于諸毒藥乃至能息能成咒術所依靜慮者。菩薩依定能息諸毒藥乃至災患亦能成也。清凈靜慮中第六與第七何別。基云。第六順入住出自在。第七逆入住出自在。故有別也。景雲。九者離一切見趣者。離見惑也。十者一切煩惱所知障凈者。離修惑也。測云。一清凈清凈。二無漏清凈。三根本修方便清凈。四證得根本清凈。五自在方便清凈。六住自在清凈。七引發神通自在清凈。八成熟有情自在清凈。九降伏外道自在清凈。十無上障除清凈。

慧品

梵云般若此名為慧。當知第六度。梵云若那此名為智。當第十度。前明定品心專得照明。故次辨慧。此中廣明故曰慧品。解自性中景基等云。說謂能悟入一切所知者。即無分別智也。及已悟入一切所知簡擇諸法等。是后得智。泰云。自性慧有二用。一能悟入一切所知境。二悟入已於所知境中重更簡擇普緣一切五明處而簡擇也。測云。此中初明緣真慧。二普緣下明緣俗慧。準上應有漏生慧性。略而不論。亦可利生隨緣更無別性。言悟入一切所知者。謂加行正證二智。及已悟入下明緣理后得智。或可前是加行后是正證。后得言悟入一切所知簡擇諸法者。簡擇一切諸法圓成實

【現代漢語翻譯】 現代漢語譯本： 這些是關於散心現量說的論述。入定之心緣名義皆是現量。所以《集量論》說：『一切定心皆是現量。』遂求中說：『一者于諸毒藥乃至能息能成咒術所依靜慮者』，菩薩依定能息諸毒藥乃至災患，也能成就咒術。清凈靜慮中，第六與第七有什麼區別？窺基法師說：『第六順入住出自在，第七逆入住出自在，所以有區別。』景法師說：『九者離一切見趣者，是離開見惑。十者一切煩惱所知障凈者，是離開修惑。』測法師說：『一清凈清凈，二無漏清凈，三根本修方便清凈，四證得根本清凈，五自在方便清凈，六住自在清凈，七引發神通自在清凈，八成熟有情自在清凈，九降伏外道自在清凈，十無上障除清凈。』 慧品 梵語般若（Prajna），這裡稱為慧，應當知道是第六度。梵語若那（Jnana），這裡稱為智，應當知道是第十度。前面說明定品，心專一才能得到照明，所以接著辨析慧。這裡廣泛闡明，所以稱為慧品。解釋自性中，景法師、窺基法師等說：『說的是能夠悟入一切所知者，就是無分別智。以及已經悟入一切所知，簡擇諸法等，是后得智。』泰法師說：『自性慧有兩種作用，一能悟入一切所知境，二悟入後於所知境中重新簡擇，普遍緣一切五明處而簡擇。』測法師說：『這裡首先說明緣真慧，二普緣下說明緣俗慧。』按照上面所說，應該有漏生慧性，這裡省略而不論。也可以說利益眾生，隨緣而沒有別的自性。說到悟入一切所知者，指的是加行位和正證位的二智。以及已經悟入下，說明緣理后得智。或者前面是加行位，後面是正證位。后得智說到悟入一切所知，簡擇諸法者，是簡擇一切諸法圓成實性。

【English Translation】 English version: These are discussions based on the theory of 'mindfulness-free present moment awareness'. The mind in meditation, when focused on names and meanings, is all present moment awareness. Therefore, the Compendium on Valid Cognition (Pramanavarttika) says: 'All meditative minds are present moment awareness.' Suiqiu says: 'Firstly, regarding the meditative concentration that relies on various poisons, even to the extent of being able to pacify or accomplish mantras, Bodhisattvas rely on meditation to pacify various poisons and even disasters, and can also accomplish mantras.' In pure meditative concentration, what is the difference between the sixth and seventh? Kuiji says: 'The sixth is free to enter and exit in accordance with the order, while the seventh is free to enter and exit in reverse order, so there is a difference.' Master Jing says: 'Ninth, to be free from all views and tendencies is to be free from the delusions of views. Tenth, to purify all afflictions and the obstructions of knowledge is to be free from the delusions of cultivation.' Ce says: 'First, pure purity; second, non-leaking purity; third, fundamental practice and expedient purity; fourth, attainment of fundamental purity; fifth, free and expedient purity; sixth, abiding in free purity; seventh, eliciting supernatural powers in free purity; eighth, maturing sentient beings in free purity; ninth, subduing external paths in free purity; tenth, unsurpassed obstacle removal purity.' The Chapter on Wisdom The Sanskrit word Prajna (般若) is here called wisdom (慧), and it should be known as the sixth perfection. The Sanskrit word Jnana (若那) is here called knowledge (智), and it should be known as the tenth perfection. The previous chapter explained meditative concentration, and only with a focused mind can one obtain illumination, so next we discuss wisdom. Here it is extensively explained, so it is called the Chapter on Wisdom. In explaining self-nature, Master Jing, Master Kuiji, and others say: 'It refers to the one who can awaken and enter into all that is knowable, which is non-discriminating wisdom. And having already awakened and entered into all that is knowable, selecting and discerning all dharmas, etc., is subsequent wisdom.' Master Tai says: 'Self-nature wisdom has two functions: first, it can awaken and enter into all knowable realms; second, after awakening and entering, it re-selects within the knowable realms, universally connecting with all five sciences and selecting.' Master Ce says: 'Here, it first explains the wisdom that connects with truth, and below, it explains the wisdom that connects with conventional truth.' According to the above, there should be leaking-born wisdom nature, which is omitted here. It can also be said that benefiting sentient beings depends on conditions and has no other self-nature. Speaking of awakening and entering into all that is knowable, it refers to the two wisdoms of the stage of application and the stage of correct realization. And having already awakened and entered below, it explains the subsequent wisdom that connects with principle. Or the former is the stage of application, and the latter is the stage of correct realization. Subsequent wisdom speaks of awakening and entering into all that is knowable, selecting and discerning all dharmas, which is selecting and discerning the perfectly accomplished reality of all dharmas.

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性。非謂簡擇依他起性名簡擇也。普於一切下明緣俗智。如前力種姓品說。一切慧中雲于離言說法無我性者。此舉真智之境。或於真諦將欲覺寤者。即加行智。正覺寤者。正體智覺悟也。所有妙慧者。是后得智。最勝寂靜明瞭知現前無有分別下明前三慧行相。入大總相者。謂真如是總相。又二無我是總也。基師問曰。何故此言有漏加行智耶。義曰。前明世間出世間有三種。故此中退有漏加行智。第二慧中基云。若真如行相唯無漏后得智。若退而言有漏種類后得智亦有。若持性而言。如三解脫門義說無分別亦有。今取退有漏無漏者好。如前加行智難。釋言八處者。謂五明處為五。三性法為三也。此慧品上下皆以加行等三智配攝之。難行慧三者。一明證理甚深以明難。二能知有情調化方便以明難。三約智境無礙以明難。一切門慧有四者。一聞所成慧。二思所成。三應作而作應不作而思慧。測云。此即所成有漏修慧。四明修所生無漏修慧。善士慧有五者。景雲。前三即是三慧。第四即法應知謂知因果智。五舍煩惱慧即證理慧。泰云。第四謂諸法自性名諸法法住。諸法差別名法安住。于諸法自性差別中無顛倒慧也。基云。法謂果法果法住在因法中故言住法也。測述兩釋。一云。知十二緣生中因智。一云。法有二種。一謂有一法

【現代漢語翻譯】 性（xing）：並非是指簡擇依他起性（jiǎn zé yī tā qǐ xìng）名為簡擇。普於一切下明緣俗智（yuán sú zhì）。如前力種姓品說。一切慧中雲于離言說法無我性者。此舉真智（zhēn zhì）之境。或於真諦（zhēn dì）將欲覺寤（jué wù）者，即加行智（jiā xíng zhì）。正覺寤者，正體智（zhèng tǐ zhì）覺悟也。所有妙慧者，是后得智（hòu dé zhì）。最勝寂靜明瞭知現前無有分別下明前三慧行相。入大總相者，謂真如（zhēn rú）是總相。又二無我是總也。基師問曰：『何故此言有漏加行智耶？』義曰：『前明世間出世間有三種，故此中退有漏加行智。』第二慧中基云：『若真如行相唯無漏后得智，若退而言有漏種類后得智亦有。若持性而言，如三解脫門義說無分別亦有。今取退有漏無漏者好。』如前加行智難。釋言八處者，謂五明處（wǔ míng chù）為五，三性法（sān xìng fǎ）為三也。此慧品上下皆以加行等三智配攝之。難行慧三者，一明證理甚深以明難，二能知有情調化方便以明難，三約智境無礙以明難。一切門慧有四者，一聞所成慧，二思所成，三應作而作應不作而思慧。測云：『此即所成有漏修慧。』四明修所生無漏修慧。善士慧有五者，景雲：『前三即是三慧，第四即法應知謂知因果智。五舍煩惱慧即證理慧。』泰云：『第四謂諸法自性名諸法法住，諸法差別名法安住。于諸法自性差別中無顛倒慧也。』基云：『法謂果法果法住在因法中故言住法也。』測述兩釋。一云：『知十二緣生中因智。』一云：『法有二種，一謂有一法

【English Translation】 性 (Xing, Nature): It does not refer to the selective dependent arising nature (Jian ze yi ta qi xing), which is called selection. 'Pu yu yi qie xia ming yuan su zhi' explains the wisdom of worldly conventions (Yuan su zhi). As mentioned in the previous chapter on the powers and lineages, 'In all wisdoms, it is said that there is no self-nature in the Dharma that is beyond words.' This refers to the realm of true wisdom (Zhen zhi). Or, for those who are about to awaken to the ultimate truth (Zhen di), it is the wisdom of application (Jia xing zhi). Those who are truly awakened have awakened to the wisdom of the true essence (Zheng ti zhi). All wonderful wisdom is the wisdom attained later (Hou de zhi). 'The most victorious, serene, and clear knowing that there is no differentiation present' explains the characteristics of the preceding three wisdoms. 'Entering the great universal characteristic' means that Thusness (Zhen ru) is the universal characteristic. Also, the two non-selves are universal. Master Ji asked: 'Why is it said here that it is the contaminated wisdom of application?' The meaning is: 'The previous explanation clarifies that there are three types of worldly and supramundane wisdoms, so here, the contaminated wisdom of application is withdrawn.' In the second wisdom, Ji says: 'If the characteristic of Thusness is only the uncontaminated wisdom attained later, if it is withdrawn, then there is also the contaminated type of wisdom attained later. If it is held as a nature, as the meaning of the three doors of liberation says, there is also non-differentiation. Now, it is good to take the withdrawn contaminated and uncontaminated.' As in the previous difficulty with the wisdom of application. The explanation of the eight places refers to the five sciences (Wu ming chu) as five, and the three nature Dharmas (San xing fa) as three. This chapter on wisdom is all matched and incorporated with the three wisdoms such as application. The three difficult-to-practice wisdoms are: first, it is difficult to clearly prove the profoundness of the principle; second, it is difficult to know the skillful means of taming and transforming sentient beings; third, it is difficult to be unobstructed in terms of the realm of wisdom. The four wisdoms of all doors are: first, the wisdom attained through hearing; second, the wisdom attained through thinking; third, the wisdom of acting when one should act and thinking when one should not act. Ce says: 'This is the contaminated cultivation wisdom that has been attained.' Fourth, the uncontaminated cultivation wisdom that arises from cultivation. The five wisdoms of the virtuous person are: Jing says: 'The first three are the three wisdoms, the fourth is the Dharma that should be known, which is the wisdom of knowing cause and effect. The fifth, the wisdom of abandoning afflictions, is the wisdom of proving the principle.' Tai says: 'The fourth refers to the self-nature of all Dharmas, which is called the abiding of the Dharmas; the differences of all Dharmas are called the abiding in the Dharma. In the self-nature and differences of all Dharmas, there is non-inverted wisdom.' Ji says: 'Dharma refers to the fruit Dharma; the fruit Dharma abides in the cause Dharma, so it is called abiding in the Dharma.' Ce and Shu have two explanations. One says: 'Knowing the wisdom of cause in the twelve links of dependent arising.' One says: 'There are two types of Dharma, one refers to a Dharma'

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。謂一切有無等五塵等諸自相各住其位。二法謂有法上種種差別。謂色等上常無常等可見不可見等差別義。言于諸法法住者緣有法。安立者緣法智。復有異門等者。景雲。一處如所有。二知盡所有。此之二句論釋有二。一如對法總舉世諦事法皆盡名盡所有性。即彼事法有多義門。有漏無漏有對無對種種義門名如所有性。第二直就真諦理中以辯二種。如次第九清凈門說。謂一味真如名如所有性。此真如即攝諸法如盡名盡所有性。一微細慧悟入所如知所有性緣理故。二週備慧悟入所知盡所有性緣事故。可皆云真如及四諦十六諦等者。如所有性。緣生蘊界處等一切事法名盡所有性。此如對法及瑜伽上下大有此文。三俱生慧等者。自性念生智菩薩得故。非生處得智。余趣得故。四具教慧即是聞慧。五具證慧即修慧。測云。前五聞思及修法證分別。后五境因具教住故地分別。后五中初二是境。一微細慧悟入所知如所有性故等。依真諦三藏云。如理智名如所有性。如量智名盡所有性。今解。皆通二智。言如所有性者。稱法而知諸法自性。盡所有性者。于理及事份量盡知是諸法差別。如是二種皆有三句。一唯緣于理有其二種。二唯緣於事亦有二種。三理事命緣亦有二種。若準下文偏約緣理分其二種也。言俱生慧宿智等者。由前生數習

【現代漢語翻譯】 現代漢語譯本 所謂『一切有無等五塵等諸自相各住其位』，是指一切事物（法）的自性，如五塵（色、聲、香、味、觸）等，各自安住于其本位。二法是指有法之上的種種差別，例如色等事物上的常與無常、可見與不可見等差別意義。『于諸法法住者』，是指緣于有法；『安立者』，是指緣於法智。『復有異門等者』，景法師說：『一是如所有，二是知盡所有。』這兩句話的論釋有兩種：一是如《對法論》所說，總括世俗諦的事法都窮盡，名為『盡所有性』，即彼事法有多種意義門，如有漏無漏、有對無對等種種意義門，名為『如所有性』。二是直接就真諦理中來辨別這兩種。如次第以第九清凈門所說，謂一味真如名為『如所有性』，此真如即攝諸法如盡，名為『盡所有性』。一是以微細智慧悟入所如之知，所有性緣于理的緣故；二是以周備智慧悟入所知盡所有性，緣於事的緣故。都可以說是真如及四諦十六諦等，是『如所有性』。緣于生蘊界處等一切事法，名為『盡所有性』。此如《對法論》及《瑜伽師地論》上下都有此文。『三俱生慧等者』，是指自性念生智，是菩薩所得，不是在生處所得的智慧，而是其他道趣所得。『四具教慧』即是聞慧。『五具證慧』即是修慧。測法師說：『前五種是聞、思及修法證分別，后五種是境、因、具教住故地分別。』后五種中，最初兩種是境，一是以微細智慧悟入所知如所有性等。依真諦三藏所說，『如理智』名為『如所有性』，『如量智』名為『盡所有性』。現在解釋，這兩種智慧都相通。說『如所有性』，是指稱法而知諸法自性。『盡所有性』，是指對於理和事的份量都窮盡知曉，是諸法的差別。像這兩種都有三種說法：一是唯獨緣于理有兩種；二是唯獨緣於事也有兩種；三是理事並緣也有兩種。如果按照下文，偏重於緣理來區分這兩種。說『俱生慧宿智等者』，是由前生數習而得。

【English Translation】 English version It is said that 'all phenomena, whether existent or nonexistent, such as the five dusts (sense objects) and so on, each abide in their own position.' This refers to the inherent nature of all things (dharmas), such as the five dusts (form, sound, smell, taste, touch), each dwelling in its own place. The 'two dharmas' refer to the various distinctions upon existent dharmas, such as the differences of permanence and impermanence, visibility and invisibility, etc., on things like form. 'Those who abide in the dharmas of all dharmas' refers to those who are conditioned by existent dharmas; 'those who establish' refers to those who are conditioned by the wisdom of dharmas (dharma-jnana). 'Furthermore, regarding different aspects, etc.,' Master Jing said: 'One is as-it-is-ness (如所有, Rú suǒ yǒu), the other is knowing all-that-is (盡所有, Jìn suǒ yǒu).' There are two interpretations of these two phrases: First, as the Abhidharma states, encompassing all mundane truths of phenomenal dharmas is called 'knowing all-that-is-ness,' meaning that these phenomenal dharmas have multiple aspects, such as the aspects of being defiled or undefiled, having or not having opposition, etc., which are called 'as-it-is-ness.' Second, directly distinguishing these two within the truth of ultimate reality. As stated in the ninth purity gate in sequence, the one flavor of Suchness (真如, Zhēn rú) is called 'as-it-is-ness,' this Suchness encompasses all dharmas completely, called 'knowing all-that-is-ness.' One is to realize what is known with subtle wisdom, the nature of all-that-is conditioned by reason; the other is to realize the nature of knowing all-that-is with comprehensive wisdom, conditioned by things. Both can be said to be Suchness and the Four Noble Truths, the Sixteen Noble Truths, etc., which is 'as-it-is-ness.' Being conditioned by all phenomenal dharmas such as the aggregates, realms, and bases of existence is called 'knowing all-that-is-ness.' This is found in both the Abhidharma and the Yogacarabhumi Sastra. 'The three co-arisen wisdoms, etc.,' refer to the wisdom born from self-nature mindfulness, which is attained by Bodhisattvas, not the wisdom attained in the place of birth, but attained in other realms. 'The fourth, wisdom with teachings' is the wisdom of hearing. 'The fifth, wisdom with realization' is the wisdom of cultivation. Master Ce said: 'The first five are the distinctions of hearing, thinking, and cultivating the Dharma, and the latter five are the distinctions of the realm, cause, possessing teachings, abiding, and ground.' Among the latter five, the first two are the realm, one is to realize the known as-it-is-ness with subtle wisdom, etc. According to the Tripitaka Master Paramartha, 'wisdom according to principle' is called 'as-it-is-ness,' and 'wisdom according to measure' is called 'knowing all-that-is-ness.' Now, the explanation is that both wisdoms are interconnected. 'As-it-is-ness' means knowing the self-nature of all dharmas according to the Dharma. 'Knowing all-that-is-ness' means knowing the measure of both principle and things completely, which is the difference of all dharmas. These two have three statements: one is that there are two kinds solely conditioned by principle; two is that there are also two kinds solely conditioned by things; three is that there are also two kinds conditioned by both principle and things. If according to the following text, the emphasis is on distinguishing these two by being conditioned by principle. 'Co-arisen wisdom, past wisdom, etc.,' are obtained by the habitual practice of previous lives.

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智力故。于現身中任運智生名俱生慧。具教慧等者。能受聞義智故名教慧。具證慧者。初者初地已上所有智慧。如文。一切種慧中六種七種。六中四諦據在學地。盡無生在無學。七門法智類智義有種種所同。瑜伽說。緣地獄名法。上界名類。成實說。緣現名法。緣過未名類。對法緣理名法智。緣能緣智名類。此緣自類名類。如對法九心見道中說。或初念法后念已去同緣初念家境名類。如對法意見道中說前二心是法第三是類。世俗智者即等智。神通智者即盡智。謂我生已盡梵行已立。無學初相名為相智。十力前行智者。即無生智。有無生智者根性最利能得十力名十力前行智。四道理中正道理智者即四諦智也。於四諦理中正遍知也。泰云。知諸法相名相智。十力前方便智名十力前加行。舊遠師云。前三如上。神通智者六神通智。相智者是法智相也。十力方便是十力因。亦可用巧故名方便事。具足智者四無畏智。舊論云事具足。今云四道理智。基云。六七十六中何故不言余智。此以六門作法故。若取余智即數增之。故不說也。又因果門。因中四智攝智周故。果中二智攝智周故。又因位約諦故唯四四行智。果位通論故據二智攝說智盡之建七種智前不明取之。相智即盡智。十力前行智即無生智。若爾何故前四諦智此不取。有人云

。相智謂緣三十二相智。十力前行智即欲起十力時方便之智。今釋云。若據實而論。法類二智即四諦智。今以十智各相別論之非前四諦智。余智可知。相智者謂緣諸法相智。或緣一切法體相之智名相智。十力前行同前釋。二世樂慧中有九者。五門處慧為五。即依此五於他愚癡放逸怯弱勤修正行后四。如其次第于愚示現。于放逸教導。于怯弱贊勵。於勤行慶慰。基云。內明一種菩薩所行所證所為之慧是善安住。餘四不然。非所安住。測云。初五明知法差別。后四化益差別。后四為化愚癡等四有情故。如次示現教導贊勵慶慰。即是余經中所說示教利喜也。又如戒品說。所化有情有四差別。于無德善人隨順心轉。即當此中贊勵怯弱有情二于有德善人讚揚實德。當此慶慰勤修正行有情。三于有過軟性有情調伏驅擯。當此教導放逸有情。四于有過剛強惡人神力制伏。當此示現愚癡有情也。清凈慧中五對十種。景雲。言于真實義有二種慧謂盡所有性及如所有性取真實義者。此于真如中義說為二。泰云。于真如理有二種慧。知真如自性名盡所有性。知真如實際法界差別門名如所有性。謂如差別也。基云。若自性緣一味如是如所有性。若十六行緣差別真如是盡所有性。因為一果為一流轉二也。生死流轉慧執常等例為一。執無常等不倒為

【現代漢語翻譯】 現代漢語譯本 相智，指的是緣於三十二相的智慧（Sāmānya-lakṣaṇa-jñāna，觀察事物普遍相的智慧）。十力前行智，指的是想要發起十力（Daśa-balāni，如來十力）時，作為方便的智慧。現在的解釋是，如果根據實際情況來論述，法智（Dharma-jñāna，知四諦理之智）和類智（Anvaya-jñāna，於四諦理隨類而知之智）就是四諦智（catuḥ-satya-jñāna，苦集滅道四種真理的智慧）。現在用十智各自不同的角度來分別論述，就不是之前的四諦智了。其餘的智慧可以依此類推得知。相智，指的是緣于諸法之相的智慧，或者緣於一切法體相的智慧，稱為相智。十力前行智的解釋與前面相同。 二世樂慧中有九種，五門處慧為五種，即依靠這五種智慧，對於他人愚癡、放逸、怯弱、勤修正行這四種情況，依次對於愚癡的人示現（神通），對於放逸的人進行教導，對於怯弱的人進行讚揚鼓勵，對於勤修正行的人進行慶賀安慰。窺基（Kuiji）說，內心明瞭一種菩薩所行、所證、所為的智慧，是善於安住的。其餘四種不是這樣，不是所安住的。窺測（Kuice）說，前五種智慧是明知法的差別，后四種智慧是化益的差別。后四種智慧是爲了教化愚癡等四種有情，所以依次示現、教導、讚揚鼓勵、慶賀安慰，也就是其他經典中所說的示教利喜（darśana-kṣānti-ruci-harṣa）。 又如戒品所說，所教化的有情有四種差別：對於沒有德行的善人，隨順其心意而轉變，就相當於此處的讚揚鼓勵怯弱的有情；對於有德行的善人，讚揚其實際的德行，相當於此處的慶賀安慰勤修正行的有情；對於有過錯但性格柔順的有情，調伏驅逐，相當於此處的教導放逸的有情；對於有過錯且剛強兇惡的人，用神通力量制伏，相當於此處的示現愚癡的有情。 清凈慧中，五對十種。景（Jing）說，說到對於真實義有兩種智慧，即盡所有性（yāvat-tathatā，知一切法所有性的智慧）和如所有性（yathāvat-tathatā，知一切法如其所有的智慧），取真實義的人，在真如（tathatā，事物的真實如是之性）中的意義上說為兩種。泰（Tai）說，對於真如的道理有兩種智慧，知真如的自性，名為盡所有性；知真如的實際法界差別之門，名為如所有性，即如差別。窺基說，如果自性緣於一味真如，就是如所有性；如果十六行（ṣoḍaśākāra，觀四諦十六種行相）緣於差別真如，就是盡所有性。因為一是果為一，流轉為二。 生死流轉慧，執著常等，歸為一類；執著無常等，不顛倒，歸為另一類。

【English Translation】 English version 'Sāmaṇya-lakṣaṇa-jñāna' (wisdom regarding the general characteristics of things) refers to the wisdom that arises from contemplating the thirty-two marks (of a Buddha). 'Daśa-balāni-pūrvaṃ-gamana-jñāna' (wisdom that precedes the ten powers) refers to the wisdom that serves as a means when one intends to generate the ten powers (Daśa-balāni, the ten powers of a Tathāgata). The current explanation is that, if we discuss it according to the actual situation, 'Dharma-jñāna' (wisdom of the Dharma, knowing the truth of the Four Noble Truths) and 'Anvaya-jñāna' (wisdom that follows the Dharma, knowing the truth of the Four Noble Truths accordingly) are the Four Noble Truths wisdom (catuḥ-satya-jñāna, the wisdom of the four truths of suffering, accumulation, cessation, and the path). Now, we discuss them separately from the perspective of the ten wisdoms, so they are not the previous Four Noble Truths wisdom. The remaining wisdoms can be understood by analogy. 'Sāmaṇya-lakṣaṇa-jñāna' refers to the wisdom that arises from contemplating the characteristics of all dharmas, or the wisdom that arises from contemplating the essence of all dharmas, and is called 'Sāmaṇya-lakṣaṇa-jñāna'. The explanation of 'Daśa-balāni-pūrvaṃ-gamana-jñāna' is the same as before. There are nine types of wisdom in the 'Two Worlds of Joyful Wisdom'. The five 'Door-Place Wisdoms' are five types, which are based on these five wisdoms. Regarding the four situations of others being ignorant, indulgent, timid, and diligently practicing, one shows (miraculous powers) to the ignorant, teaches the indulgent, praises and encourages the timid, and congratulates and comforts those who diligently practice. Kuiji said that the wisdom that clearly understands the actions, realizations, and deeds of a Bodhisattva is good at dwelling. The other four are not like this and are not what one dwells in. Kuice said that the first five wisdoms clearly know the differences in the Dharma, and the latter four wisdoms are the differences in transformation and benefit. The latter four wisdoms are for teaching and transforming the four types of sentient beings who are ignorant, etc., so they show, teach, praise and encourage, and congratulate and comfort in that order, which is what is said in other scriptures as 'darśana-kṣānti-ruci-harṣa' (showing, teaching, benefiting, and delighting). Also, as stated in the 'Precepts' section, there are four differences in the sentient beings to be taught: for virtuous people without merit, one transforms according to their intentions, which is equivalent to praising and encouraging timid sentient beings here; for virtuous people with merit, one praises their actual virtues, which is equivalent to congratulating and comforting diligently practicing sentient beings here; for sentient beings with faults but gentle natures, one subdues and expels them, which is equivalent to teaching indulgent sentient beings here; for sentient beings with faults and fierce natures, one subdues them with supernatural powers, which is equivalent to showing (miraculous powers) to ignorant sentient beings here. Among the 'Pure Wisdoms', five are paired with ten types. Jing said that when it comes to the true meaning, there are two types of wisdom, namely 'yāvat-tathatā' (knowing the nature of all dharmas) and 'yathāvat-tathatā' (knowing all dharmas as they are), and those who grasp the true meaning speak of them as two in the meaning of 'tathatā' (the true suchness of things). Tai said that there are two types of wisdom regarding the principle of 'tathatā': knowing the self-nature of 'tathatā' is called 'yāvat-tathatā'; knowing the actual Dharma realm differences of 'tathatā' is called 'yathāvat-tathatā', which is like the differences. Kuiji said that if the self-nature is based on the one flavor of 'tathatā', it is 'yathāvat-tathatā'; if the sixteen aspects (ṣoḍaśākāra, the sixteen aspects of contemplating the Four Noble Truths) are based on the differentiated 'tathatā', it is 'yāvat-tathatā'. Because one is the result of one, and the cycle is two. In the wisdom of the cycle of birth and death, clinging to permanence, etc., is classified as one category; clinging to impermanence, etc., without inversion, is classified as another category.

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一。為執受二也。究竟中二者與倒何別。義曰。彼唯約四倒。此約一切諸惑。測云。如抉擇說。複次慧波羅蜜多有五清凈。一通達相清凈。二通達緣起清凈。三通達教導清凈。四通達士用清凈。五通達證得清凈。如次即當此中五對義也。上來自利有三段中前二已說。複次已下第三總結六種引證嘆勝。文分為二。初引經證成。二異名結嘆。前中復二。初明六度是佛所說。令他正生信。二又諸如來下明此六度是佛因中本所修習令他樂修。前中復二。初總引說。后別引六度九門。言複次如是六度乃至應知者。三藏云。勘善戒經。初有如是我聞三紙許經。以是佛說三紙已后並是地持更無差別。疑初三紙翻譯之人不解方音翻為經也。其實但是彌勒所造。謂若是佛說善戒者。此即佛于善戒中一處專說六度。不應此瑜伽說。此之六度處處散說。彌勒后時攝在一處。言趣入攝受者。謂於此九門趣入何門隨義攝受。次明六度是佛本修。于中有二。初總明苦行依止六度。二戒唯依施下別明苦行依止差別。此中意云。謂如來本為菩薩時所行苦行捨身等。當知一切與施行相應。菩薩依止於施故行苦行。或時示現但行一度或二或三乃至五六。如是六種下第二異名結嘆。于中有三。初明修所為。二是大白法溟等顯六度異名。言是大白法溟者。一切白

法中最為大故。名大法法海者。一切白法皆攝入中不離此六故。大寶泉地者。涌生功德無窮盡故。第三又即如是下明果稱因。

攝事品

自利之行推前六度自利盡滿須有利人。故次明攝。攝謂攝授有情。此中廣明名為攝品。前于施品已明施訖。此中唯明三攝事。問若爾三攝事以慧為體。何故更明。義曰不然。一佈施前已廣明。三攝事雖慧攝前未廣明。故今辯之。文中初以頌長行總開九章。后別釋三事。初解愛語以九門。解自性中景測同云。悅意語者不粗惡語。諦語者是不妄語。法語者不離間語。引攝義語者是不綺語。基云。可意語謂不離間。諦語謂不妄語。法語謂不粗惡。引攝義語不綺語。又未必配之。但隨一一皆有此四。一切愛語中初明三種。后攝三為二。隨世儀轉順都人性者。泰云。隨順在朝都邑仕人性不順田野人性也。其所昌盛而不自知如應覺悟以申慶悅者。眾生有昌盛事未自覺知慶慰而告。難行愛語有三。第一即以能殺一切人者。是怨家惡友能攝益之。余可知。一切門中一欲斷諸蓋向善趣者為先時所應作法者。景雲。人天善業無始世來數數曾得名說先時所應作法。基云。菩薩化物慾令證大涅槃。不可直為說道。故先為人天之行。人天之行名先所應作法也。基云。令入佛法先說五停心觀。最先所應

【現代漢語翻譯】 現代漢語譯本： 佛法之中最為重要的，名為大法法海（指深廣如海的佛法）。一切純凈的法都包含在其中，不離這六度（佈施、持戒、忍辱、精進、禪定、智慧）的範疇。大寶泉地（比喻佛法如寶藏和泉源）的意思是，它能涌現出無盡的功德。第三部分，『又即如是下明果稱因』，闡明了果報與起因相符。

攝事品

在自利的行為中，前六度（佈施、持戒、忍辱、精進、禪定、智慧）是自利達到圓滿的途徑，但還需要利益他人。因此接下來闡明『攝』。『攝』指的是攝受有情眾生。這一品廣泛地闡明了『攝』的含義，故名為攝事品。之前在施品中已經闡明了佈施。因此，這裡只闡明三種攝事。問：如果這樣，三種攝事以智慧為體，為何還要再次闡明？答：不是這樣的。佈施之前已經廣泛闡明。三種攝事雖然被智慧所攝，但之前沒有廣泛闡明，所以現在進行辨析。文中首先以偈頌和長行總結性地開啟九個章節，然後分別解釋三種攝事。首先以九個方面來解釋愛語。在解釋自性時，景測的觀點與云的觀點相同。『悅意語』是不粗暴惡劣的語言。『諦語』是不虛妄的語言。『法語』是不離間他人的語言。『引攝義語』是不花言巧語的語言。基的觀點是：『可意語』指不離間的語言，『諦語』指不虛妄的語言，『法語』指不粗惡的語言，『引攝義語』指不綺語的語言。』又未必需要一一對應，但隨便哪一種都包含這四種要素。一切愛語中，首先闡明三種，然後將三種歸納為兩種。『隨世儀轉順都人性者』，泰的觀點是：『隨順在朝廷和都市中做官的人的習性，而不是順應田野鄉下人的習性。』『其所昌盛而不自知如應覺悟以申慶悅者』，指的是眾生有了昌盛的事情，但自己沒有察覺，應該慶賀並告知他們。難行的愛語有三種。第一種就是能殺死一切人的人，是怨家惡友，能夠攝受並利益他們。其餘的可以類推得知。一切門中，想要斷除各種煩惱，趨向善道的人，為他們所應做的第一件事，景的觀點是：『人天善業從無始以來就多次獲得，這被稱為先時所應作法。』基的觀點是：『菩薩教化眾生，想要讓他們證得大涅槃（究竟的解脫），不能直接為他們說法，所以先要教導他們人天之行。人天之行被稱為先所應作法。』基的觀點是：『爲了讓他們進入佛法，首先要說五停心觀（不凈觀、慈悲觀、因緣觀、數息觀、唸佛觀）。這是最先應該做的。

【English Translation】 English version: Among all the greatest of the Dharma, it is named the Great Dharma Ocean (referring to the Dharma as vast as the ocean). All pure Dharmas are contained within it, not departing from these six perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā). The Great Treasure Spring Land (an analogy for the Dharma as a treasure and a spring) means that it can bring forth endless merits. The third part, '又即如是下明果稱因', elucidates that the retribution corresponds to the cause.

The Section on Methods of Gathering (Saṃgrahavastu)

In the practice of benefiting oneself, the first six perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā) are the path to complete self-benefit, but it is also necessary to benefit others. Therefore, next is the explanation of 'Saṃgraha' (gathering). 'Saṃgraha' refers to gathering sentient beings. This section extensively elucidates the meaning of 'Saṃgraha', hence it is named the Section on Methods of Gathering. Previously, in the section on Dāna, Dāna has already been explained. Therefore, here only three methods of gathering are explained. Question: If so, the three methods of gathering have wisdom as their essence, why explain them again? Answer: It is not like that. Dāna has already been extensively explained before. Although the three methods of gathering are encompassed by wisdom, they have not been extensively explained before, so now they are analyzed. In the text, first, the verses and prose summarize and open nine chapters, and then the three methods are explained separately. First, loving speech is explained in nine aspects. When explaining self-nature, Jingce's view is the same as Yun's view. 'Pleasing speech' is not rough or evil language. 'Truthful speech' is not false language. 'Dharma speech' is not divisive language. 'Meaningful speech that gathers' is not flowery language. Ji's view is: 'Pleasing speech' refers to non-divisive language, 'Truthful speech' refers to non-false language, 'Dharma speech' refers to non-rough language, 'Meaningful speech that gathers' refers to non-frivolous language.' It is not necessarily required to correspond one by one, but any one of them contains these four elements. Among all loving speech, first, three are explained, and then the three are summarized into two. 'Those who follow the customs of the world and conform to the nature of the capital', Tai's view is: 'Conforming to the habits of officials in the court and cities, rather than conforming to the habits of people in the fields and countryside.' 'Those whose prosperity is not known to themselves should be awakened and congratulated', refers to sentient beings who have prosperous things but have not noticed them themselves, and should be congratulated and informed. There are three kinds of difficult-to-practice loving speech. The first is that those who can kill everyone are enemies and evil friends, and can gather and benefit them. The rest can be inferred. Among all the methods, for those who want to cut off various afflictions and move towards the path of goodness, the first thing that should be done for them, Jing's view is: 'Human and heavenly good deeds have been obtained many times since beginningless time, and this is called the Dharma that should be done first.' Ji's view is: 'Bodhisattvas teach sentient beings, wanting them to attain great Nirvāṇa (ultimate liberation), cannot directly preach the Dharma to them, so they must first teach them the practice of humans and gods. The practice of humans and gods is called the Dharma that should be done first.' Ji's view is: 'In order to let them enter the Buddha Dharma, first say the five contemplations for stopping the mind (contemplation of impurity, contemplation of compassion, contemplation of dependent origination, contemplation of counting breaths, contemplation of Buddha recitation). This is the first thing that should be done.'

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作法也。善士愛語中雲得處有因制立學處者。景雲。毗尼中依有所犯得罪處制立學處。基云。即毗奈耶因事制戒也。若所說法四依所攝施設無倒法律正行者。景基同云。如說常乞食糞掃衣樹下坐樂斷樂修。依此四事而修行道故名四依。泰云。依法不依法依人不依人等四依所攝也。今又解云。四依者。一糞掃衣。二乞食。三樹下座。四腐爛藥。顯示出苦不退行者有勇決者。景雲。為說見修二道出苦之行名不退還。三神變者。神通輪記心輪教誡輪也。一切種愛語中六種七種。六中初二即是開遮。后四即說四無礙境。法義詞辯如其次第。七中景雲。初一慰喻語。第二慶悅語下就勝益語中分為五。后五中初一教示於他資具小欲廣恣。次一愛語無畏施語。次一法施。后二可解。測云。七中初二同事語。次有三佈施語下二利行語。施中初一財施。次一無畏。后一法施。遂求中四即離語四過。八種實語名八聖語。泰云。言依四凈語八聖語者。實見謂見他問言見。實不見謂不見他問言不見。此二是想境俱闕攝。不見謂不見他問言見。實見謂不見他問言不見。此二是順相遣境。此四是其聖語。言非聖語者。實見謂不見他問言見。實不見謂見他問言不見。此二是違想順境。實見謂見他問言不見。實不見謂不見他問言見。此二是境想俱相違。

【現代漢語翻譯】 現代漢語譯本 做法也是如此。善士愛語中說，設立學處是因為有導致犯罪的地方。景雲說：『在《毗奈耶》中，根據所犯的罪行之處設立學處。』基說：『這就是毗奈耶因為事件而制定戒律。』如果所說的法被四依所攝，施設沒有顛倒的法律和正確的行為。景基都說：『例如說經常乞食、穿糞掃衣、在樹下坐，以及樂於斷除快樂和修行。』因為依靠這四件事而修行，所以稱為四依。泰說：『依法不依法，依人不依人等，被四依所攝。』現在又解釋說：『四依是：一、糞掃衣；二、乞食；三、樹下坐；四、腐爛藥。』顯示出能夠出離痛苦、不退轉的修行者是有勇氣的。景雲說：『爲了說明見道和修道這兩種出離痛苦的行為，稱為不退還。』三種神變是：神通輪、記心輪、教誡輪。一切種愛語中有六種和七種。六種中的前兩種是開和遮，后四種是說四無礙境，即法、義、詞、辯，依次對應。七種中，景雲說：『第一種是慰喻語，第二種是慶悅語，下面在殊勝利益語中分為五種。』后五種中，第一種是教示他人資具小欲廣恣，第二種是愛語和無畏施語，第三種是法施，后兩種可以理解。測說：『七種中，前兩種是同事語，接下來有三種佈施語，下面兩種是利行語。』佈施中，第一種是財施，第二種是無畏施，第三種是法施。於是，所尋求的四種是遠離語言的四種過失。八種真實語稱為八聖語。泰說：『所說的依據四凈語和八聖語，真實見到，別人問是否見到，就說見到。真實沒有見到，別人問是否見到，就說沒有見到。』這兩種是想和境都缺失的情況。沒有見到，別人問是否見到，卻說見到；真實見到，別人問是否見到，卻說沒有見到。這兩種是順相遣境。這四種是聖語。所說的非聖語是：真實見到，別人問是否見到，卻說沒有見到；真實沒有見到，別人問是否見到，卻說見到。這兩種是違背想法而順應境。真實見到，別人問是否見到，卻說沒有見到；真實沒有見到，別人問是否見到，卻說見到。這兩種是境和想都相互違背。

【English Translation】 English version The method is also like this. The 'Shan Shi Ai Yu' (Kind Words of a Good Person) says that the establishment of 'Xue Chu' (Precepts) is due to the existence of places that lead to offenses. Jingyun says: 'In the 'Vinaya' (Discipline), 'Xue Chu' (Precepts) are established based on the place where the offense was committed.' Ji says: 'This is the 'Vinaya' (Discipline) establishing precepts because of events.' If the Dharma (Law) that is spoken is encompassed by the Four Reliances ('Si Yi'), and the established laws and correct conduct are not inverted. Jingji both say: 'For example, it is said to constantly beg for food, wear 'Fen Sao Yi' (rag robes), sit under trees, and be happy to cut off pleasure and cultivate. Because one relies on these four things to cultivate, it is called the Four Reliances ('Si Yi').' Tai says: 'Relying on the Dharma (Law) or not relying on the Dharma (Law), relying on people or not relying on people, etc., are encompassed by the Four Reliances ('Si Yi').' Now it is also explained: 'The Four Reliances ('Si Yi') are: 1. 'Fen Sao Yi' (rag robes); 2. Begging for food; 3. Sitting under trees; 4. Rotten medicine.' This shows that practitioners who can escape suffering and not regress are courageous. Jingyun says: 'In order to explain the two paths of seeing and cultivating that lead to escaping suffering, it is called not regressing.' The Three Miraculous Transformations are: the Wheel of Miraculous Power, the Wheel of Knowing Minds, and the Wheel of Teaching. In all kinds of kind words, there are six kinds and seven kinds. The first two of the six kinds are opening and concealing, and the last four kinds are speaking of the Four Unimpeded Realms, which are Dharma (Law), Meaning, Words, and Eloquence, in corresponding order. Among the seven kinds, Jingyun says: 'The first is comforting words, the second is joyful words, and below, in the words of superior benefit, they are divided into five kinds.' Among the last five kinds, the first is teaching others to be content with little desire for resources, the second is kind words and fearless giving, the third is Dharma (Law) giving, and the last two kinds can be understood. Ce says: 'Among the seven kinds, the first two are words of common affairs, then there are three kinds of giving words, and below, two kinds of beneficial actions.' Among the giving, the first is wealth giving, the second is fearless giving, and the third is Dharma (Law) giving. Therefore, the four things that are sought are to be free from the four faults of language. The eight kinds of truthful words are called the Eight Noble Words. Tai says: 'What is said to be based on the Four Pure Words and the Eight Noble Words is that if one truly sees something and someone asks if one has seen it, one says that one has seen it. If one truly has not seen something and someone asks if one has seen it, one says that one has not seen it.' These two are cases where both thought and object are missing. If one has not seen something and someone asks if one has seen it, one says that one has seen it; if one truly has seen something and someone asks if one has seen it, one says that one has not seen it. These two are cases of conforming to the phase of rejecting the object. These four are Noble Words. What is said to be non-Noble Words is that if one truly sees something and someone asks if one has seen it, one says that one has not seen it; if one truly has not seen something and someone asks if one has seen it, one says that one has seen it. These two are cases of contradicting thought and conforming to the object. If one truly sees something and someone asks if one has seen it, one says that one has not seen it; if one truly has not seen something and someone asks if one has seen it, one says that one has seen it. These two are cases where both object and thought contradict each other.

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此四是其凡語。基云。遂求有者。謂不取四凈取后見等八也。二世樂有九中。初五除難。后四贊善。前中景雲。初三無畏施。四說正法。斷正戒難者。除彼外道所行苦行戒法。五除量見。泰云。第四第五破戒邪見。是凈戒正見之現作。來生感三塗眾苦。菩薩說聖語為除斷也。測云。初三除異熟難。次一除惡業難。后一除煩惱難。第八軌則如聲聞地。清凈有二十種。如前力種姓品者。彼說有二。一依隨順說有十五。二依清凈說有五。合成三十。如彼廣說。上來已明愛語竟。自下明利行。于中初指廣說如愛語中。次辯差別。后還依九門界以分別。說差別者謂諸菩薩乃至故名利行者。景雲。愛語泛說理教果法。今利行中隨機正授大乘之行令其修習名為利門。故與愛語為別。測云。前直說法。今將此法勸物起修。名余差別也。自性中雲由彼愛語為諸有情示現正理者。明利行所依法即是愛語。說種種法示其正理。隨其所應等者。正明利行量根所宜。偏指一門令如說行。如是行中安住悲心者。明起行因。無愛染心者。明除利行障。勸導等分別行相。一切利行中雲未成熟者。測云。若依大乘未入三祇耶前名未成熟。若入祇耶之始已去名已成熟。亦如三十七卷中明三品成熟。于現法利勸導利行者謂正勸導以法業德招集守護等者。景雲。

【現代漢語翻譯】 現代漢語譯本 這四種是他們的凡俗之語。基（註釋者）說：『於是追求「有」，是指不取四種清凈之行，而取后見等八種。』二世樂有九種情況中，最初五種是去除困難，后四種是讚揚善行。前段中，景（註釋者）說：『最初三種是無畏佈施，第四種是宣說正法。』『斷正戒難』是指去除外道所修行的苦行戒法。第五種是去除量見。泰（註釋者）說：『第四和第五種是破戒邪見，是凈戒正見的現行，來生會感召三塗的眾苦。菩薩宣說聖語是爲了去除和斷除這些。』測（註釋者）說：『最初三種是去除異熟果報的困難，其次一種是去除惡業的困難，最後一種是去除煩惱的困難。』第八種軌則如同《聲聞地》中所說。清凈有二十種，如同前面《力種姓品》中所說，那裡說了兩種：一種是依隨順之理說有十五種，另一種是依清凈之理說有五種，合起來共三十種，如那裡廣說。上面已經闡明了愛語。下面闡明利行。其中，首先指出廣說如同愛語中一樣。其次辨別差別。最後還是依據九門界來分別。說差別是指諸菩薩乃至故名為利行。景（註釋者）說：『愛語泛泛地宣說理、教、果、法。現在利行中，隨機地正確傳授大乘之行，令其修習，名為利門。所以與愛語有所區別。』測（註釋者）說：『前面直接說法，現在將此法勸導眾生髮起修習，名為其餘差別。』《自性中》說：『由彼愛語為諸有情示現正理』，表明利行所依據的法就是愛語。宣說種種法，示現其正理，隨其所應等等，正是闡明利行的量、根、所宜。偏指一門，令其如所說而行。如是行中安住悲心，表明發起利行的原因。無愛染心，表明去除利行的障礙。勸導等是分別利行的行相。一切利行中說『未成熟者』，測（註釋者）說：『如果依據大乘，未入三祇耶（三大阿僧祇劫）之前名為未成熟，如果進入祇耶之始以後，名為已成熟。』也如同第三十七卷中闡明的三品成熟。于現法利勸導利行，是指正確勸導以法業德招集守護等等。景（註釋者）說：

【English Translation】 English version These four are their common languages. Ji (commentator) said: 'Then seeking 'existence' means not taking the four pure practices, but taking the eight later views, etc.' Among the nine situations of enjoying existence in two lifetimes, the first five are to remove difficulties, and the last four are to praise good deeds. In the previous section, Jing (commentator) said: 'The first three are fearlessness giving, and the fourth is expounding the correct Dharma.' 'Cutting off the difficulties of correct precepts' means removing the ascetic practices of precepts practiced by externalists. The fifth is to remove quantitative views. Tai (commentator) said: 'The fourth and fifth are the evil views of breaking precepts, which are the present actions of pure precepts and correct views, and will bring the suffering of the three evil realms in the next life. Bodhisattvas speak holy words to remove and cut off these.' Ce (commentator) said: 'The first three are to remove the difficulties of different ripening fruits, the second is to remove the difficulties of evil karma, and the last is to remove the difficulties of afflictions.' The eighth rule is as described in the 'Śrāvakabhūmi' (Trainee Grounds). There are twenty kinds of purity, as mentioned in the previous 'Power Lineage Chapter', where two kinds are mentioned: one is based on following the principle and says there are fifteen kinds, and the other is based on purity and says there are five kinds, totaling thirty kinds, as explained in detail there. The above has already clarified loving speech. The following clarifies beneficial conduct. Among them, first, it is pointed out that the extensive explanation is the same as in loving speech. Second, the differences are distinguished. Finally, it is still based on the nine gates to distinguish. Saying the difference means that the Bodhisattvas are even called beneficial conduct. Jing (commentator) said: 'Loving speech generally speaks of principle, teaching, fruit, and Dharma. Now, in beneficial conduct, the correct transmission of the Mahāyāna practice is given according to the opportunity, so that they can cultivate it, which is called the gate of benefit. Therefore, it is different from loving speech.' Ce (commentator) said: 'The previous direct explanation of the Dharma, now using this Dharma to persuade beings to initiate cultivation, is called the remaining difference.' The 'Nature' says: 'Because that loving speech shows the correct principle to all sentient beings', it shows that the Dharma on which beneficial conduct is based is loving speech. Explaining various Dharmas, showing their correct principles, according to what is appropriate, etc., is precisely to clarify the measure, roots, and suitability of beneficial conduct. Pointing to one gate, so that they can act as said. Abiding in compassion in such conduct shows the reason for initiating beneficial conduct. Without loving attachment, it shows the removal of obstacles to beneficial conduct. Persuading, etc., are the aspects of distinguishing beneficial conduct. In all beneficial conduct, it is said 'those who are not mature', Ce (commentator) said: 'If based on Mahāyāna, those who have not entered the three asaṃkhyeya kalpas (three great incalculable eons) are called immature, and those who have entered the beginning of the kalpa are called mature.' It is also like the three kinds of maturity clarified in the thirty-seventh volume. Persuading beneficial conduct for the benefit of the present Dharma refers to correctly persuading to gather and protect with Dharma, karma, and virtue, etc. Jing (commentator) said:

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教學作金銀法或種植等法名法也。業者教作工巧等業。德者教修學道德。由有法業德廣招集財得大名稱及現法樂。泰云。或由傳教法等。或由精進事業等。或由道德等。能集名稱及利益守護增長資財之位名現樂也。基云。法謂如法不以邪命而得財。業謂商主等業而得財。德謂道德。有德故得財。他供養者是。於後法利勸導利行者謂正勸導等者。測云。現與后樂后決定故名為后。現報不定故不明現。難行中雲彼于廣大極放逸跡極放逸處耽著轉故者。泰云。謂放逸之人所履跡所依停止之處也。測云。園林[榫-十+(舄-臼)]射往還之處名放逸跡。樓觀殿堂棲宿之所名放逸處。意大同之。一切門利行即七聖財中略取其四也。善士中有五者。即是律中所明舉罪五德也。聲聞地有文。一切種七中景雲。初五是行后二是果。安處一分所化有情者。簡取三乘種姓故名一分。于善資糧守護長養等者。三乘道前七方便行總是資糧。或依小乘出離或依大乘出離。出離方便亦名出離。如今所化于善資糧守護長養彼地前行。如是或下類釋見修離障攝善。棱法師云。或於遠離者。見道離障行。或於心一境性者。見道攝善行也。或於清凈諸障者。修道離過行也。或於修習作意正安處之者。修道中攝善行也。后亦約果即大小別分所以為異。泰云。

【現代漢語翻譯】 現代漢語譯本 教導製作金銀的方法或種植等方法，這被稱為『法』（dharma，正法）。從業者教導製作工藝技巧等行業，這被稱為『業』（karma，行業）。有德之人教導修習道德，這被稱為『德』（guna，功德）。由於擁有正法、行業和功德，廣泛招集財富，獲得大的名聲以及現世的安樂。泰法師說，或者由於傳授佛法等，或者由於精進事業等，或者由於道德等，能夠積聚名聲和利益，守護增長資財的地位，這被稱為現世安樂。 窺基法師說，『法』是指如法，不以邪命（不正當的謀生手段）而獲得財富。『業』是指商主等行業而獲得財富。『德』是指道德，因為有道德所以獲得財富，他人供養就是。對於後世的正法利益勸導修行者，這被稱為正確的勸導等。測法師說，現世和後世的安樂，因為後世是決定的，所以稱為『后』，現世的果報是不定的，所以不明說『現』。 《難行中》說，『他們對於廣大的極度放逸的足跡，極度放逸的處所耽著轉故』。泰法師說，這是指放逸之人所行走的足跡，所依靠停止之處。測法師說，園林、[榫-十+(舄-臼)]射、往還之處，名為放逸的足跡。樓觀殿堂，棲息住宿的處所，名為放逸的處所。意思大體相同。一切門利益的修行，即是七聖財（信、戒、慚、愧、聞、舍、慧）中略取其中的四種。 善士中有五種，即是律中所明舉罪的五種功德。聲聞地有文。一切種七中，景法師說，最初五種是修行，后兩種是結果。安置一部分所化有情，簡要選取三乘（聲聞乘、緣覺乘、菩薩乘）的種姓，所以稱為一部分。對於善的資糧守護長養等，三乘道前的七方便行，總是資糧。或者依靠小乘（Hinayana）出離，或者依靠大乘（Mahayana）出離，出離的方便也稱為出離。如今所化之人，對於善的資糧守護長養，是彼地的前行。如此或者以下類解釋見修離障攝善。 棱法師說，或者對於遠離者，是見道離障的修行。或者對於心一境性者，是見道攝善的修行。或者對於清凈諸障者，是修道離過的修行。或者對於修習作意正安處之者，是修道中攝善的修行。後面也約果，即大小乘分別不同。泰法師說。

【English Translation】 English version Teaching methods for making gold and silver or planting, etc., is called 'Dharma' (the law, the teachings). Those engaged in professions teach craftsmanship and other industries, which is called 'Karma' (action, profession). Virtuous people teach the cultivation of morality, which is called 'Guna' (virtue, merit). Because of having Dharma, Karma, and Guna, one widely gathers wealth, obtains great fame, and present happiness. Master Tai said, either by teaching the Dharma, or by diligent work, or by morality, one can accumulate fame and benefits, protect and increase the position of wealth, which is called present happiness. Master Kuiji said, 'Dharma' refers to obtaining wealth lawfully, not by wrong livelihood (improper means of making a living). 'Karma' refers to obtaining wealth through industries such as merchants. 'Guna' refers to morality; because of having morality, one obtains wealth, which is offerings from others. For the benefit of the Dharma in the future, encouraging practitioners is called correct encouragement, etc. Master Ce said, present and future happiness, because the future is certain, it is called 'future'; the retribution in the present is uncertain, so it is not explicitly called 'present'. In 'Difficult Practices', it says, 'They are attached to and transformed by the vast and extremely unrestrained traces, the extremely unrestrained places.' Master Tai said, this refers to the traces walked by unrestrained people, the places where they rely and stop. Master Ce said, gardens, [榫-十+(舄-臼)] shooting, and places of coming and going are called unrestrained traces. Lofty pavilions and halls, places of dwelling and lodging, are called unrestrained places. The meanings are largely the same. The practice of benefiting through all means is to take four of the seven noble treasures (faith, discipline, shame, remorse, learning, generosity, wisdom). Among virtuous people, there are five kinds, which are the five virtues of accusing sins as explained in the Vinaya. There is a text in the Yogacarabhumi-sastra. Among all seven kinds, Master Jing said, the first five are practices, and the last two are results. Settling a portion of sentient beings to be transformed, briefly selecting the lineages of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), so it is called a portion. For the protection and nourishment of good resources, etc., the seven expedient practices before the Three Vehicle paths are always resources. Either relying on the Hinayana for liberation, or relying on the Mahayana for liberation, the means of liberation is also called liberation. Now, for those who are to be transformed, the protection and nourishment of good resources is the preliminary practice of that ground. Thus, or the following categories explain seeing, cultivating, separating obstacles, and gathering good. Master Leng said, or for those who are far away, it is the practice of separating obstacles in the path of seeing. Or for those whose minds are in a state of one-pointedness, it is the practice of gathering good in the path of seeing. Or for those who purify all obstacles, it is the practice of separating faults in the path of cultivation. Or for those who cultivate mindfulness and dwell in the correct place, it is the practice of gathering good in the path of cultivation. The latter also refers to the result, that is, the difference between the Great and Small Vehicles. Master Tai said.

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言或於遠離者。阿蘭若處等。或於心一境性者。正修定也。或於清凈諸障者。或依定斷惑也。或於修作意者。依定修七作意也。基云。言七種者。依二乘出離第一遠師云。是聞慧也。以財等長養攝入聞慧遠離。是思慧也。第三止。第四觀。第五舍。餘二大小根。今準不然。依二乘出離第一。即依二乘之教方便令出離。此約隨一乘一分善巧。二者遠離。謂或遠離一分惑等。又總望遠離自乘惑等。三或於心一境性得定。四清凈諸障得慧。前遠離者總言離惑。不言得慧等。五修習作意正安處之。謂修道中作意。或於一切作意而可立之。第六第七盡安處已得自乘果。遂求有八者。景雲。此中但菩薩有情八纏略不明忽覆。舊名除惱。即順此文除他纏故。基云。何以唯此八者。謂障三學等故。無慚無愧二障戒。惛眠二障定或慧。掉舉惡作二障慧或定。嫉慳二總障三學。故不說余。或可是八纏。測云。攝八為四。謂無慚無愧為戒障。惛眠為定障。掉悔為慧障。嫉慳為同法者。展轉受用財法障。故八十九捲雲。複次一切煩惱皆有其纏。由現行者悉名纏故。然有八種。諸隨煩惱於四時中數數現行。是故唯立八種為纏。謂于修學增上戒時無慚無愧數數現行能為障礙。若於修學增上四時惛沉睡眠數數現行能為障礙。若同法者展轉受用財及法。

【現代漢語翻譯】 現代漢語譯本： 或者關於遠離之處。比如阿蘭若處（寂靜處）等。或者關於心專注于單一境界的狀態。這是指正在修習禪定。或者關於清凈各種障礙的狀態。這是指依靠禪定來斷除迷惑。或者關於修習作意（如理作意）的狀態。這是指依靠禪定來修習七種作意。窺基法師解釋說：『所說的七種作意，是依據二乘（聲聞乘和緣覺乘）的出離法門，第一位善知識說，這是聞慧（聽聞佛法所獲得的智慧）。用財物等來長養並攝入聞慧，遠離世俗，這是思慧（通過思考佛法所獲得的智慧）。第三是止（止息雜念），第四是觀（觀察實相），第五是舍（捨棄執著）。其餘兩種作意與大小根器有關。』現在按照這個說法並非如此。依據二乘的出離法門，就是依據二乘的教法，方便地使人出離。這大約是隨順某一乘的一分善巧方便。第二是遠離，指的是或者遠離一部分迷惑等，又總的來說是遠離自身所修乘的迷惑等。第三或者使心專注于單一境界而獲得禪定。第四是清凈各種障礙而獲得智慧。前面的遠離是總的來說遠離迷惑，沒有說獲得智慧等。第五是修習作意，正確地安住于其中。指的是在修道中進行作意，或者對於一切作意都可以這樣理解。第六第七是完全安住于作意之後，獲得自身所修乘的果位。於是尋求有八種纏縛。景法師說：『這裡只是菩薩有情有八種纏縛，略微不明顯，容易被忽略覆蓋。』舊譯名為『除惱』，就是順應本文的意思，去除他人的纏縛。窺基法師說：『為什麼只有這八種纏縛呢？』因為它們障礙戒、定、慧三學等。無慚、無愧兩種纏縛障礙戒學，惛沉、睡眠兩種纏縛障礙定學或者慧學，掉舉、惡作兩種纏縛障礙慧學或者定學，嫉妒、慳吝兩種纏縛總的障礙三學。所以沒有說其他的纏縛。或者可能還有其他的八種纏縛。窺測法師說：『將八種纏縛歸納為四種，即無慚、無愧是戒學的障礙，惛沉、睡眠是定學的障礙，掉舉、追悔是慧學的障礙，嫉妒、慳吝是對於同修道友在財物和佛法上的展轉受用構成障礙。』所以第八十九卷說：『再次，一切煩惱都有其纏縛，因為現行的煩惱都可稱為纏縛。然而有八種隨煩惱在四時中常常現行，所以隻立這八種為纏縛。即在修學增上戒學時，無慚、無愧常常現行，能夠成為障礙。如果在修學增上定學時，惛沉、睡眠常常現行，能夠成為障礙。如果（對於）同修道友展轉受用財物和佛法（產生嫉妒和慳吝），

【English Translation】 English version: Or concerning those who are in remote places, such as the Aranya (secluded places), etc. Or concerning those whose minds are in a state of one-pointedness. This refers to those who are rightly practicing Samadhi (meditative concentration). Or concerning those who are purifying various obstacles. This refers to relying on Samadhi to sever delusions. Or concerning those who are cultivating Manasikara (attention; appropriate attention). This refers to relying on Samadhi to cultivate the seven types of Manasikara. Kuiji (a prominent Tang Dynasty Buddhist scholar) explains: 'The so-called seven types refer to the first good teacher according to the Two Vehicles' (Śrāvakayāna and Pratyekabuddhayāna) teaching of liberation, which is Śruta-prajñā (wisdom gained from hearing the Dharma). Nourishing and incorporating Śruta-prajñā with wealth, etc., and distancing oneself from the mundane, is Cinta-prajñā (wisdom gained from thinking about the Dharma). The third is Śamatha (tranquility), the fourth is Vipaśyanā (insight), and the fifth is Upekṣā (equanimity). The remaining two are related to the capacities of beings, whether great or small.' Now, according to this explanation, it is not so. According to the Two Vehicles' teaching of liberation, it is to facilitate liberation through the teachings of the Two Vehicles. This is approximately following one aspect of a vehicle's skillful means. The second is remoteness, referring to either distancing oneself from a portion of delusions, etc., or generally distancing oneself from the delusions, etc., of one's own vehicle. The third is either attaining Samadhi by focusing the mind on a single object. The fourth is purifying various obstacles and attaining wisdom. The previous remoteness generally refers to distancing oneself from delusions, without mentioning attaining wisdom, etc. The fifth is cultivating Manasikara and rightly dwelling in it. This refers to practicing Manasikara in the course of cultivation, or it can be understood in relation to all Manasikara. The sixth and seventh are, after fully dwelling in Manasikara, attaining the fruit of one's own vehicle. Then, seeking to have eight entanglements. Jing (another Buddhist scholar) says: 'Here, it is only that Bodhisattvas and sentient beings have eight entanglements, which are slightly unclear and easily overlooked and covered.' The old translation is called 'removing afflictions,' which is in accordance with the meaning of this text, removing the entanglements of others. Kuiji says: 'Why are there only these eight entanglements?' Because they obstruct the three learnings (Śīla, Samādhi, Prajñā) etc. Ahrīkya (shamelessness) and Anapatrāpya (lack of embarrassment) are two entanglements that obstruct Śīla (moral discipline). Styāna (lethargy) and Middha (drowsiness) are two entanglements that obstruct Samādhi (meditative concentration) or Prajñā (wisdom). Auddhatya (restlessness) and Kaukṛtya (remorse) are two entanglements that obstruct Prajñā or Samādhi. Īrṣyā (jealousy) and Mātsarya (stinginess) are two entanglements that generally obstruct the three learnings. Therefore, other entanglements are not mentioned. Or there may be other eight entanglements. Kuice (another Buddhist scholar) says: 'Summarizing the eight entanglements into four, namely, Ahrīkya and Anapatrāpya are obstacles to Śīla, Styāna and Middha are obstacles to Samādhi, Auddhatya and Kaukṛtya are obstacles to Prajñā, and Īrṣyā and Mātsarya are obstacles to the mutual enjoyment of wealth and Dharma among fellow practitioners.' Therefore, the eighty-ninth fascicle says: 'Furthermore, all afflictions have their entanglements, because afflictions that are manifest are all called entanglements. However, there are eight types of minor afflictions that frequently manifest at all times, so only these eight types are established as entanglements. That is, when cultivating increased Śīla, Ahrīkya and Anapatrāpya frequently manifest and can become obstacles. If, when cultivating increased Samādhi, Styāna and Middha frequently manifest and can become obstacles. If (regarding) fellow practitioners mutually enjoying wealth and Dharma (jealousy and stinginess arise),

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嫉妒慳吝數數現行能為障礙。二世樂有九中。初三身業不殺不盜不邪淫。第四不飲酒。若依舊論。但言一切種不飲酒。今云一切窣羅若者是米酒。迷隸耶者景基同云藥酒。泰測等云。是苷蔗等根莖枝葉酒。末陀者此云蒲桃酒。次曰離四過。后意三根本總合為一。足前為九。清凈利行有十。依外有五。依內有五。謂依有情外緣而起名外清凈。依自內有悲起利眾生行名內清凈。若依善戒經說。前五就所化離過名外凈。化功歸己故名內凈土。后五就四無量心宗為利他名外。化時化心無染名內。善戒經錯不謂諸菩薩于諸有情雜惡行者。若依舊論。唯有前三。闕無第四雜染行句。景雲。此四句中前二在家。雜惡行者雜善行惡。先惡行者凡有所作以惡為先。下二出家。一有諸罪。二心有雜染。泰云。于諸有情雜惡行者。先作惡后修善也。有罪行者遮罪也。是罪非染故。雜染行者性罪也。基云。或先時以來造惡者名先惡行者。測云。有罪行者于善無記心犯所受戒。如在無學位犯罪。雜染行者雜即雜染犯罪也。又云。初之二種於己起過純雜分二也。不于非解脫非定清凈處等者。泰云。謂不于無想天等非解脫處求為真解脫。不四無色定非定清凈處求為定凈。即于其中能正勸導名不轉利行。又釋。非道計道名定清凈也。測云。求世俗伏道為

【現代漢語翻譯】 現代漢語譯本 嫉妒和慳吝常常發生，會成為修行的障礙。二世的快樂有九種。最初三種是身業，即不殺生、不偷盜、不邪淫。第四種是不飲酒。如果按照舊的論述，只說一切種類都不應該飲酒。現在說一切窣羅(Sura)，指的是米酒。迷隸耶(Maireya)，景基（譯者名）等人說是藥酒。泰測（譯者名）等人說是甘蔗等根莖枝葉釀造的酒。末陀(Madhu)，這裡說是蒲桃酒。接下來是遠離四種過失。後面的意思是將三根本（貪嗔癡）總合為一。加上前面的，總共是九種。清凈利行有十種，依據外在的有五種，依據內在的有五種。所謂依據有情眾生的外在因緣而生起的，稱為外清凈。依據自身內在的悲心而生起利益眾生的行為，稱為內清凈。如果依據《善戒經》的說法，前五種就所教化的人遠離過失來說，稱為外凈。教化的功德歸於自己，所以稱為內凈。后五種就四無量心（慈悲喜捨）的宗旨來說，爲了利益他人稱為外。教化時教化的心沒有污染，稱為內。《善戒經》的說法有錯誤，不應該說諸菩薩對於諸有情眾生有雜惡的行為。如果按照舊的論述，只有前三種，缺少第四種雜染行為的句子。景（譯者名）說，這四句中，前兩句指在家眾，『雜惡行者』是指雜有善行和惡行，『先惡行者』是指凡是所作的事情以惡為先。后兩句指在家眾，一是犯有各種罪行，二是心中有各種雜染。泰（譯者名）說，『于諸有情雜惡行者』是指先作惡后修善。『有罪行者』是指觸犯了遮罪。這是罪而不是染污，所以說是遮罪。『雜染行者』是指觸犯了性罪。基（譯者名）說，或者說，從先前以來就造惡的人，稱為『先惡行者』。測（譯者名）說，『有罪行者』是指以善或無記的心觸犯了所受的戒律，就像在無學位（阿羅漢）犯罪一樣。『雜染行者』是指雜有雜染的犯罪。又說，最初的兩種，對於自己生起過失，分為純和雜兩種。『不于非解脫非定清凈處等者』，泰（譯者名）說，是指不在無想天等非解脫的地方尋求真正的解脫，不在四無色定等非定清凈的地方尋求定的清凈。即在其中能夠正確勸導，稱為不轉利行。又解釋說，把非道當成道，稱為定清凈。測（譯者名）說，尋求世俗的伏道作為

【English Translation】 English version Jealousy and stinginess frequently manifest and can become obstacles. There are nine kinds of happiness in two lifetimes. The first three are bodily actions: abstaining from killing, abstaining from stealing, and abstaining from sexual misconduct. The fourth is abstaining from alcohol. According to the old treatises, it simply states that all kinds of alcohol should not be consumed. Now it says that all Sura (rice wine) refers to rice wine. Maireya, according to Jingji (translator's name) and others, is medicinal wine. Taice (translator's name) and others say it is wine made from sugarcane and other roots, stems, branches, and leaves. Madhu, here it is said to be grape wine. Next is to abstain from the four faults. The later meaning is to combine the three roots (greed, hatred, and delusion) into one. Adding the previous ones, there are a total of nine. There are ten kinds of pure beneficial conduct, five based on external factors and five based on internal factors. What arises based on the external conditions of sentient beings is called external purity. What arises based on one's own internal compassion to benefit sentient beings is called internal purity. According to the Śīlācāra Sūtra, the first five, in terms of those being transformed, are called external purity because they are free from faults. The merit of transformation is attributed to oneself, so it is called internal purity. The latter five, in terms of the principle of the four immeasurables (loving-kindness, compassion, joy, and equanimity), are called external because they benefit others. The mind of transformation is free from defilement during transformation, so it is called internal. The Śīlācāra Sūtra is mistaken in saying that Bodhisattvas have mixed evil conduct towards sentient beings. According to the old treatises, there are only the first three, lacking the fourth sentence of mixed defiled conduct. Jing (translator's name) says that in these four sentences, the first two refer to laypeople. 'Those with mixed evil conduct' refers to those with mixed good and evil conduct. 'Those with prior evil conduct' refers to those who take evil as the priority in everything they do. The latter two refer to monastics, one is having various offenses, and the other is having various defilements in the mind. Tai (translator's name) says, 'Those with mixed evil conduct towards sentient beings' refers to those who first commit evil and then cultivate good. 'Those with sinful conduct' refers to violating prohibitive precepts. This is a sin but not a defilement, so it is called a prohibitive precept. 'Those with defiled conduct' refers to violating fundamental precepts. Ji (translator's name) says, or those who have committed evil since earlier times are called 'those with prior evil conduct'. Ce (translator's name) says, 'Those with sinful conduct' refers to violating the precepts one has taken with a good or neutral mind, like committing offenses in the state of no-more-learning (Arhat). 'Those with defiled conduct' refers to committing offenses with mixed defilements. It is also said that the first two kinds, in terms of generating faults for oneself, are divided into pure and mixed. 'Not in places of non-liberation, non-fixed purity, etc.', Tai (translator's name) says, refers to not seeking true liberation in places of non-liberation such as the Realm of Non-Perception, and not seeking fixed purity in places of non-fixed purity such as the four formless absorptions. That is, being able to correctly guide within them is called non-turning beneficial conduct. It is also explained that taking the non-path as the path is called fixed purity. Ce (translator's name) says, seeking worldly subdued path as

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定清凈。基云。謂不轉佛法令入邪中。非不轉邪而於進道。四姓者測云。三乘及善趣位為四姓。或剎利等四姓如應。利行中泰云。言于自義諸善品隨下中上功能差別可勸導者。若於諸善法品自性成熟。下中上功能差別可勸導者勸令修習。及由方便功能差別可勸導者。于現起加行方便功能差別可勸導者令修加行差別。于彼如彼者。于彼自性義如彼方便而勸導之。基云。此中意若有有情于自乘德三品善果法可勸導者而勸導之。若入自乘已后之法而勸導之。下明同事中略辯其相。不遍歷九門分別。測云。準上類釋應有九門。以其同事用前諸行共眾生同。更無別法。準上可知。故略不論耳。所以知有九門者。如下文說從一切施乃至同事乃至清凈施乃至清凈同事。故知皆有九門。今此文中初問后答。答中初約法辨。第二約人四句分別。前中有二。初正辯同事。二何以故下重釋。言若於是等者。舊人云若於是義者。是自今善。於是善根者。依境所修同事體。下云。若等者成上自分修義。若增者成上勝進分修義。今釋。泛論能化與所化有情若等若勝方成能化。若劣舍彼不名能化。故言或等增也。重釋中先釋同事。二釋離譏謙。四句中景雲。初句明能化菩薩自謂為師。所化菩薩實功德者而隱自善故而不顯己德威力故受化。第一句非他同

【現代漢語翻譯】 現代漢語譯本 決定清凈。基釋：指不轉變佛法，使之落入邪道。並非指不轉變邪道而進入正道。四姓者，測釋：三乘（聲聞乘、緣覺乘、菩薩乘）及善趣（人、天）的地位可稱為四姓。或者指剎帝利等四姓，視情況而定。利行中，泰釋：對於自身利益的各種善行，根據其下、中、上等功能差別，可以勸導他人。如果對於各種善法，其自性已經成熟，根據其下、中、上等功能差別，可以勸導他人修行。以及通過方便法門，根據其功能差別，可以勸導他人。對於當下生起的加行方便，根據其功能差別，可以勸導他人修習加行差別。『于彼如彼者』，對於那自性的意義，如那方便法門一樣去勸導他。基釋：此中的意思是，如果有有情對於自身所修乘（道）的三品善果法可以勸導的，就去勸導他。如果進入自身所修乘（道）之後，對於之後的法也可以勸導他。下面在『同事』中略微辨別其相狀。不一一遍歷九門分別。測釋：按照上面的類別解釋，應該有九門。因為這『同事』是運用之前的各種行為，與眾生共同進行，沒有其他特別的法門。按照上面的解釋就可以知道，所以略過不談。之所以知道有九門，是因為如下文所說，從一切佈施乃至同事，乃至清凈佈施乃至清凈同事。所以知道都有九門。現在這段文字中，先提問后回答。回答中，先從法理上辨析，第二從人的四句進行分別。前面部分有兩點，首先是正式辨析『同事』，第二是『何以故』（為什麼）進行再次解釋。『言若於是等者』，舊人說『若於是義者』，是從自身開始行善。『於是善根者』，是依境所修的『同事』的本體。下面說：『若等者』，成就上面自己本分的修行意義。『若增者』，成就上面勝進本分的修行意義。現在解釋：泛泛而論，能教化者與所教化有情，如果相等或者勝過，才能成就教化。如果不如對方，捨棄對方，不能稱為教化。所以說或者相等，或者勝過。再次解釋中，先解釋『同事』，再解釋遠離譏諷和謙虛。四句中，景釋：第一句說明能教化的菩薩自認為是老師，所教化的菩薩實際上有功德，卻隱藏自己的善行，所以不顯露自己的功德威力，因此接受教化。第一句並非與他人相同。

【English Translation】 English version Determining purity. The commentary of Ji states: 'It refers to not transforming the Buddha's Dharma, causing it to fall into heterodox paths. It does not refer to not transforming heterodox paths to enter the correct path.' The 'four castes,' as explained by Ce: 'The positions of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and the good realms (humans and gods) can be called the four castes. Or it refers to the four castes such as Kshatriyas, as appropriate.' In the section on beneficial conduct, Tai explains: 'Regarding various virtuous deeds that benefit oneself, based on their inferior, intermediate, and superior functional differences, one can encourage others. If, regarding various virtuous dharmas, their nature is already mature, based on their inferior, intermediate, and superior functional differences, one can encourage others to practice. And through skillful means, based on their functional differences, one can encourage others. Regarding the arising of present effort and skillful means, based on their functional differences, one can encourage others to cultivate the differences in effort. 'Regarding that, like that,' refers to guiding him towards the meaning of that nature, like that skillful means.' Ji explains: 'The meaning here is that if there are sentient beings who can be encouraged regarding the three grades of virtuous results of their own vehicle (path), then encourage them. If they have entered their own vehicle (path), then they can also be encouraged regarding the subsequent dharmas.' Below, in 'colleagueship,' the characteristics are briefly distinguished. Not individually traversing and distinguishing the nine doors. Ce explains: 'According to the above categories of explanation, there should be nine doors. Because this 'colleagueship' is using the previous various actions, jointly performed with sentient beings, there are no other special dharmas. According to the above explanation, it can be known, so it is omitted.' The reason for knowing that there are nine doors is because, as stated in the following text, from all giving to colleagueship, to pure giving to pure colleagueship. Therefore, it is known that there are nine doors. In this passage, first a question is asked, then an answer is given. In the answer, first analyze from the perspective of Dharma, and second, distinguish from the four statements of people. The previous part has two points, the first is the formal analysis of 'colleagueship,' and the second is 'Why?' (what is the reason) for re-explanation. 'The words 'If regarding these, etc.'' The old people said 'If regarding these meanings,' is to start doing good from oneself. 'Regarding these virtuous roots,' is the substance of 'colleagueship' cultivated according to the environment. Below it says: 'If equal,' it achieves the meaning of cultivating one's own share above. 'If increasing,' it achieves the meaning of cultivating the superior share above. Now explain: Generally speaking, the one who can teach and the sentient beings who can be taught, if they are equal or superior, can achieve teaching. If they are inferior to the other party, abandoning the other party, it cannot be called teaching. Therefore, it is said to be either equal or superior. In the re-explanation, first explain 'colleagueship,' and then explain being far from ridicule and humility. In the four statements, Jing explains: 'The first sentence explains that the Bodhisattva who can teach considers himself a teacher, and the Bodhisattva who is taught actually has merit, but hides his own good deeds, so he does not reveal his merit and power, so he accepts teaching. The first sentence is not the same as others.'

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事顯共事。為度下劣有情。現於旃荼羅類。乃至狗等而生其中。第三句者。有諸菩薩是他同事亦自類現共他同事。謂見所化所受善根猶可搖動。為令不動現共同事。或增者。行位雖等然未成滿。有退動義。故共同事而共行之。泰云。第一句者。有一菩薩共諸眾多菩薩功德威力皆悉平等。于菩薩道或起增上慢自謂為師或實受師位。其餘眾生須隱自善故而不顯己德威力共師相似。行業同故名是他同事。以自隱善故而不自顯共他同事。第二句者。為化狗等生狗等中。然不共狗等同行狗行。名非他同事。而自顯現生彼。故名而自顯現共他同事。第三句者。謂諸菩薩見所化者所修善根不堅住故。現共同修令便堅住。或言共彼修相似善或勝善。第四句可解。上來自分行中義判為三。前二明訖。自下第三雙結二利作業彰成益。于中分三。初明六度四攝自利利他作業差別。六謂六度自成佛法。四攝成熟有情。此就勝說。次明六度四攝現行現行最勝及以清凈三種因緣。第三明六度四攝。后八門中得果義別。就第二文中初總標次別釋后結。釋中初由身語意三種因緣施等現行。二由廣大無雜染二因緣故最勝廣大。次三。普為眾生。二普眾行。三普於一切時修。欲由四相成之無染。測師以四相如次配初地二地三地四地已上釋之。第三由三因緣施

【現代漢語翻譯】 現代漢語譯本 事顯共事。爲了度化下劣的有情（眾生），（菩薩）示現在旃荼羅（賤民）階層，乃至狗等之中而生於其中。第三句是說，有些菩薩是他同事，也有自類顯現共他同事。意思是說，見到所教化的人所接受的善根還不夠穩固，爲了讓他們不動搖而示現共同行事。或者說，（這些菩薩的）行位雖然平等，但還沒有圓滿成就，有退轉動搖的可能，所以共同行事。泰法師說，第一句是說，有一位菩薩與眾多菩薩功德威力都平等，（但這位菩薩）對於菩薩道或許生起增上慢，自認為老師，或者實際上接受了老師的地位，其餘的眾生需要隱藏自己的善行，所以不顯現自己的功德威力，與老師相似，行業相同，所以名為是他同事。因為自己隱藏善行，所以不自己顯現，而是共他同事。第二句是說，爲了教化狗等，（菩薩）生在狗等之中，但不與狗等一起做狗的行為，這叫做非他同事。而是自己顯現生在那裡，所以叫做而自顯現共他同事。第三句是說，諸位菩薩見到所教化的人所修的善根不堅固，所以示現共同修行，使他們能夠堅固安住。或者說，共同修習相似的善行，或者更殊勝的善行。第四句可以理解。（以上）從自分行（菩薩自己修行）中的意義判為三部分。前面兩部分已經說明完畢。下面第三部分是總結自利利他的作業，彰顯成就的利益。其中分為三部分。首先說明六度（佈施、持戒、忍辱、精進、禪定、智慧）和四攝（佈施、愛語、利行、同事）自利利他作業的差別。六度是成就佛法，四攝是成熟有情（眾生）。這是就殊勝之處來說的。其次說明六度四攝現行、現行最勝以及清凈三種因緣。第三說明六度四攝在後八門中得到的果報意義的差別。在第二部分中，首先總標，然後分別解釋，最後總結。解釋中，首先由身語意三種因緣使佈施等得以實行。第二，由於廣大無雜染兩種因緣，所以（六度四攝）最殊勝廣大。其次是三點：普遍爲了眾生，二，普遍眾行，三，普遍在一切時修習。希望由四種相來成就無染。測師用四種相依次配合初地、二地、三地、四地以上來解釋。第三，由三種因緣施

【English Translation】 English version 'Shi Xian Gong Shi'. To deliver inferior sentient beings, (Bodhisattvas) manifest in the Chandala (outcaste) class, even among dogs, being born into them. The third sentence means that some Bodhisattvas are 'ta tong shi' (working with others), and some manifest in their own class to work with others. It means that seeing the good roots accepted by those being taught are not yet stable, they manifest to work together to prevent them from wavering. Or, (these Bodhisattvas') levels of practice are equal, but they have not yet achieved complete fulfillment, and there is a possibility of regression and wavering, so they work together. Master Tai said that the first sentence means that there is a Bodhisattva whose merits and powers are equal to those of many Bodhisattvas, (but this Bodhisattva) may develop arrogance towards the Bodhisattva path, considering himself a teacher, or actually accepting the position of a teacher. The other sentient beings need to hide their own good deeds, so they do not manifest their own merits and powers, resembling the teacher, and their actions are the same, so it is called 'ta tong shi'. Because they hide their own good deeds, they do not manifest themselves, but work with others. The second sentence means that in order to teach dogs, (Bodhisattvas) are born among dogs, but they do not engage in dog-like behavior with dogs, which is called 'fei ta tong shi' (not working with others). Instead, they manifest themselves there, so it is called 'er zi xian xian gong ta tong shi' (manifesting themselves to work with others). The third sentence means that the Bodhisattvas see that the good roots cultivated by those being taught are not firm, so they manifest to practice together, so that they can be firm and stable. Or, they practice similar good deeds together, or even more superior good deeds. The fourth sentence can be understood. (The above) is divided into three parts from the meaning of 'zi fen xing' (Bodhisattva's own practice). The first two parts have been explained. The third part below is a summary of the work of benefiting oneself and others, highlighting the benefits of achievement. It is divided into three parts. First, explain the differences between the six paramitas (dana (generosity), shila (discipline), kshanti (patience), virya (effort), dhyana (meditation), prajna (wisdom)) and the four sangrahavastus (dana (giving), priyavacana (kind speech), arthakriya (beneficial action), samanarthata (consistency)) in the work of benefiting oneself and others. The six paramitas are to achieve Buddhahood, and the four sangrahavastus are to mature sentient beings. This is in terms of the superior aspects. Secondly, explain the three causes and conditions of the six paramitas and four sangrahavastus: present action, the most superior present action, and purity. Thirdly, explain the differences in the meaning of the fruits obtained by the six paramitas and four sangrahavastus in the last eight sections. In the second part, first give a general outline, then explain separately, and finally summarize. In the explanation, first, the practice of giving, etc., is carried out by the three causes and conditions of body, speech, and mind. Second, because of the two causes and conditions of vastness and non-contamination, (the six paramitas and four sangrahavastus) are the most superior and vast. The next three points are: universally for sentient beings, second, universal practice, and third, universal practice at all times. It is hoped that non-contamination can be achieved through four aspects. Master Ce uses the four aspects to match the first, second, third, and fourth bhumis (grounds) and above to explain. Third, giving by three causes and conditions.

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等清凈。謂由熾然故無動轉故清凈故。初地已上名熾然無動。第十地名清凈。到究竟地即第十地。或系屬一生即住天者。最後有即已下生身。就第三明得果別。初明得佛果。后明得辯因中果。但明後八明得八果不辯自性者。景雲。此中欲明得差別果。后之門辨差別義得果義顯自性門總。所以不論。又復但辨后之八門得果。即攝自性亦入其中別外無總故。又復自性明體不能得果。八門正辨義用故明得果。基復云。以自性門不離后八門故不說。問曰。若爾如上來但云第二一切後方經七是此差別。若不離故不說。應說第二門所感果。義曰。不然。初自性第二差別。差別感果自性不說。此感果中得相似者。非克體感共一。自為諸果因門故。景雲。言若多修習者初修也。若善清凈者次修也。若具圓滿者修成也。亦可配三僧祇解此三義。難行感果中景雲。難施等感解脫法門希奇神變等果。基云。感希奇法。謂聖教希奇法。或神通希有法。又云。清凈感果中言四凈者。謂所依凈。神足為依。取住舍自在。即是促命等。境界凈。即化變起三種自在。心清凈者即一剎那入無量定等。智清凈。即一字中說一切法。如對法第十四解。或所依等。如二十三功德中辨。亦感生死流轉順菩薩行果者。景雲。菩薩行因之時久流生死。由修施等故得順菩

【現代漢語翻譯】 現代漢語譯本 等同於清凈。這是說由於熾然而無動轉，所以是清凈的。初地以上的菩薩稱為熾然無動，第十地菩薩稱為清凈。到達究竟地，也就是第十地。或者屬於一生補處菩薩，也就是住在兜率天的菩薩，最後一次投生人間。接下來第三部分說明獲得果位的差別。首先說明獲得佛果，然後說明獲得辯才，這是因地中的果報。只說明後面的八門，說明獲得八種果報，而不辨析自性。景雲法師說：『這裡想要說明獲得差別的果報。後面的八門辨析差別之義，獲得果報之義明顯，而自性門是總的，所以不討論。』而且只辨析後面的八門獲得果報，就包含了自性，因為差別之外沒有總體。而且自性是說明本體，不能獲得果報，八門正是辨析義用，所以說明獲得果報。基法師又說：『因為自性門不離開後面的八門，所以不說。』問：『如果這樣，像上面所說，只是第二一切後方經過七個階段是這種差別。如果不離開，就不應該說第二門所感得的果報。』義法師說：『不是這樣的。最初是自性，第二是差別。差別感得果報，自性不說。』這裡感得果報中，得到相似的果報，不是克體感得，而是一起。自身是諸果的因門。景雲法師說：『所說的如果多次修習，是最初的修習。如果善於清凈，是其次的修習。如果具足圓滿，是修習成就。』也可以用三僧祇來解釋這三種意義。在難行感果中，景雲法師說：『難施等感得解脫法門、希奇神變等果報。』基法師說：『感得希奇法，指的是聖教的希奇法，或者神通的稀有法。』又說：『清凈感果中，所說的四種清凈，指的是所依清凈，神足是所依，能夠取、住、舍自在，也就是能夠縮短壽命等。境界清凈，指的是化變起三種自在。心清凈，指的是一剎那間進入無量禪定等。智清凈，指的是在一個字中說一切法，如《對法》第十四品所解釋的。或者所依等，如二十三種功德中所辨析的。』也感得生死流轉順菩薩行果報。景雲法師說：『菩薩在行菩薩道時，長久地流轉生死，由於修習佈施等，所以能夠順菩薩行。

【English Translation】 English version Equal to purity. This means that because of being blazing and without movement, it is pure. Bodhisattvas above the first ground are called blazing and without movement, and Bodhisattvas of the tenth ground are called pure. Reaching the ultimate ground is the tenth ground. Or belonging to a Bodhisattva destined for one more life, that is, a Bodhisattva residing in the Tushita Heaven, who will have their last rebirth in the human realm. Next, the third part explains the differences in attaining fruition. First, it explains attaining Buddhahood, and then it explains attaining eloquence, which is the fruit in the causal stage. Only the last eight doors are explained, indicating the attainment of eight kinds of fruition, without analyzing the self-nature. Master Jingyun said: 'Here, the intention is to explain the attainment of different fruits. The last eight doors analyze the meaning of difference, the meaning of attaining fruition is clear, while the self-nature door is general, so it is not discussed.' Moreover, only analyzing the last eight doors to attain fruition includes self-nature, because there is no totality outside of difference. Furthermore, self-nature explains the essence and cannot attain fruition, while the eight doors precisely analyze meaning and function, so they explain attaining fruition. Master Ji also said: 'Because the self-nature door does not leave the last eight doors, it is not mentioned.' Question: 'If that is the case, as mentioned above, only the second, all, after, and the seven stages are this difference. If it does not leave, then the fruition felt by the second door should not be mentioned.' Master Yi said: 'It is not like that. Initially, it is self-nature, and secondly, it is difference. Difference feels fruition, self-nature is not mentioned.' Here, in feeling fruition, similar fruition is obtained, not a complete feeling, but together. The self is the causal door of all fruits. Master Jingyun said: 'What is said about if one practices repeatedly is the initial practice. If one is good at purity, it is the next practice. If one is fully complete, it is the accomplishment of practice.' These three meanings can also be explained using three asamkhya kalpas (incalculable eons). In the difficult practice of feeling fruition, Master Jingyun said: 'Difficult giving, etc., feels the doors of liberation, rare miraculous transformations, etc., as fruition.' Master Ji said: 'Feels rare dharmas, referring to the rare dharmas of the holy teachings, or the rare dharmas of supernormal powers.' Also said: 'In the purity of feeling fruition, the four purities refer to the purity of the basis, the supernatural power is the basis, being able to take, dwell, and abandon freely, which is being able to shorten lifespan, etc. The purity of the realm refers to the three freedoms of transformation. The purity of mind refers to entering immeasurable samadhi in an instant, etc. The purity of wisdom refers to speaking all dharmas in one word, as explained in the fourteenth chapter of the Abhidharma. Or the basis, etc., as analyzed in the twenty-three kinds of merit.' It also feels the fruition of the cycle of birth and death that accords with the Bodhisattva's practice. Master Jingyun said: 'When a Bodhisattva practices the Bodhisattva path, they circulate in birth and death for a long time, and because of practicing giving, etc., they are able to accord with the Bodhisattva's practice.'

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薩行無罪勝果。基法師云。謂若無漏行。望有漏果。為增上緣資感。若有漏行望有漏果是正感。

瑜伽論記卷第十(之下終) 大正藏第 42 冊 No. 1828 瑜伽論記

瑜伽論記卷第十一(之上)(論本第四十四至四十五)

釋遁倫集撰

論本第四十四

供養親近無量品

上來七品明自利利他自分行訖。自下二品明其勝進。于中初供養品總明自利利他隨緣造修之行。后菩提分品明其內證之行。今此品中廣明供養三寶親近善友修四無量故以題名。文中先問后答。答中初舉頌開三章門。后依門辯釋即為三段。初解供養文分為二。初明十種供養。后明六種增上意樂。前中復二。初明供佛。后類供法僧。前中有三。初問次答后結。答中先列十門。后依門辨。十門之內初二一對謂供佛身及以制多。景雲。設利羅者此翻名體。謂供養佛體。迦耶名身。舍利是稻穀。又佛弟子名舍利子者。應言奢利弗多。奢利是能言之鳥。母名奢利似其鳥故。弗多名子。今此奢字難道。還云舍利子。言制多者。三藏云積聚。積聚磚石乃至金銀為佛塔故。由營造此佛塔故。能令自他積聚福業亦名積聚。于中或安舍利或不安舍利處俱是佛塔俱名制多。窣堵波者是高顯義。猶當此處浮圖義也。泰云。設

【現代漢語翻譯】 現代漢語譯本 薩行無罪勝果。基法師說：『這指的是，如果無漏行，期望有漏果，作為增上緣來資助感應。如果是有漏行，期望有漏果，這是正感。』

《瑜伽論記》卷第十（之下終） 《大正藏》第 42 冊 No. 1828 《瑜伽論記》

《瑜伽論記》卷第十一（之上）（論本第四十四至四十五）

釋遁倫集撰

論本第四十四

供養親近無量品

上面七品闡明了自利利他的自身修行完畢。下面兩品闡明其更進一步的修行。其中，最初的供養品總括地闡明了自利利他隨緣造作修行的行為。後面的菩提分品闡明了其內證的修行。現在這一品中廣泛地闡明了供養三寶，親近善友，修習四無量心，因此以此為題。文中先提出問題，然後回答。回答中，首先舉出頌文，開啟三個章節的門徑。然後依據這些門徑進行辨析解釋，就分為三個段落。首先解釋供養文，分為兩部分。首先闡明十種供養，然後闡明六種增上意樂。前面的部分又分為兩部分。首先闡明供佛，然後以此類推供養法和僧。前面的部分中又分為三個部分。首先提問，然後回答，最後總結。回答中，首先列出十個方面，然後依據這十個方面進行辨析。十個方面中，最初的兩個是一對，指的是供養佛身以及制多（Caitiya，佛塔）。景雲說：『設利羅（Sarira）這個詞翻譯過來是「體」的意思，指的是供養佛的身體。迦耶（Kāya）是身的意思。舍利（Sarira）是稻穀。還有佛的弟子名叫舍利子（Sariputra）的，應該說成奢利弗多（Śāriputra）。奢利（Śāri）是能言之鳥，母親的名字奢利像這種鳥。弗多（putra）是兒子的意思。現在這個奢字很難道。還是叫做舍利子。』說到制多（Caitiya），三藏說這是積聚的意思，積聚磚石乃至金銀來建造佛塔。由於營造這個佛塔，能夠使自己和他人積聚福業，也叫做積聚。其中或者安放舍利（Sarira），或者不安放舍利（Sarira）的地方，都是佛塔，都叫做制多（Caitiya）。窣堵波（Stupa）是高顯的意思，相當於這裡的浮圖的意思。泰說：

【English Translation】 English version Sā行 (Sā haṅ) is a superior result without sin. Master Ji said, 'This refers to the fact that if non-outflow actions are expected to produce outflow results, they serve as an enhancing condition to aid in the sensation. If outflow actions are expected to produce outflow results, this is a direct sensation.'

Yujia Lun Ji, Scroll 10 (End of Lower Section) Taisho Tripitaka, Volume 42, No. 1828, Yujia Lun Ji

Yujia Lun Ji, Scroll 11 (Upper Section) (Treatise Text 44 to 45)

Compiled and Written by Shi Dunlun

Treatise Text 44

Chapter on Offering, Approaching, and Immeasurable Qualities

The previous seven chapters have clarified the completion of self-benefit and benefiting others through one's own practice. The following two chapters clarify its further advancement. Among them, the initial chapter on offerings comprehensively clarifies the actions of self-benefit and benefiting others through creating and cultivating conditions. The subsequent chapter on the aspects of Bodhi clarifies its inner realization practice. Now, this chapter extensively clarifies offering to the Three Jewels, approaching virtuous friends, and cultivating the Four Immeasurable Minds, hence the title. The text begins with a question and then an answer. In the answer, it first presents a verse to open the gateway to three sections. Then, based on these gateways, it analyzes and explains, dividing it into three segments. First, the explanation of the offering text is divided into two parts. First, it clarifies the ten types of offerings, and then it clarifies the six types of increasing intention. The preceding part is further divided into two parts. First, it clarifies offering to the Buddha, and then it extends this to offering to the Dharma and the Sangha. The preceding part is further divided into three parts. First, it asks the question, then it answers, and finally it concludes. In the answer, it first lists ten aspects, and then it analyzes based on these ten aspects. Among the ten aspects, the first two are a pair, referring to offering to the Buddha's body and to the Caitiya (佛塔, pagoda). Jingyun said, 'The term Śarira (設利羅) translates to mean 'body,' referring to offering to the Buddha's body. Kāya (迦耶) means body. Śarira (舍利) is rice grain. Also, the Buddha's disciple named Śāriputra (舍利子) should be called Śāriputra (奢利弗多). Śāri (奢利) is a bird that can speak, and the mother's name Śāri resembles this bird. Putra (弗多) means son. Now, this character Śā is difficult to explain. It is still called Śāriputra. Speaking of Caitiya (制多), the Tripitaka says it means accumulation, accumulating bricks, stones, and even gold and silver to build a pagoda. Because of constructing this pagoda, it can enable oneself and others to accumulate meritorious deeds, also called accumulation. Among them, whether or not Śarira (舍利) is placed, the place is a pagoda and is called Caitiya (制多). Stupa (窣堵波) means high and prominent, equivalent to the meaning of pagoda here. Tai said:'

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利羅此云身。謂親供養如來色身。舍利者音訛也。窣堵波者此云供養處。舊雲浮圖者音訛也。梵本云名勃陀。制多者此云高勝。謂勝上之處也。基云。設利羅是體即佛體。下文雖言供養色身。意供養真佛法身故言體。測云。依西方法多是安置佛舍利處曰制多。若僧祇律云有舍利處名之為塔。無舍利者名曰支提。次二現前不現前一對。次二自作教他一即前六種以財敬供養以為第七。即前七種。于多財事運廣大心名廣大供養。即前八種。凈心供養名為無染。上來九種是財供。第十正行是行供養。依門辨中即分為二。初明前九財供養。后明第十行供養。前中初明有財行九供養。第二若無力下次明無財運心供養。前中復二。初別明九種。第二總明。前中初二可解。就解現不現前中文分為二。初明現不現供養。后明供養得果差別。前中有三。一現對佛及現對制多供養。第二通現不現。第三不現供養。言若一如來法性即是三世如來法性一制多性即是一切十方制多法性者。真如理同法身體一。今時菩薩對一如來及一制多緣其法性興供養意。即是運心普遍十方如來及制多真如咸興供養。第三于不現前一切如來一切制多總對三世佛及制多施設供養者。當運心時不見佛及制多。總對余方現在之佛及與制多。並想過未佛及制多不現供養。下明

【現代漢語翻譯】 現代漢語譯本 『利羅』，這裡指的是身體，即親自供養如來的色身（rūpa-kāya）。『舍利』（śarīra）是音譯的訛誤。『窣堵波』（stūpa），這裡指的是供養處。舊譯為『浮圖』，也是音譯的訛誤。梵文字名為『勃陀』（Buddha）。『制多』（caitya），這裡指的是高勝，即殊勝之處。基法師說：『設利羅』（śarīra）是體，即佛體。下文雖然說供養色身，實則是供養真佛法身，所以說是體。測法師說：『按照西方的習俗，安置佛舍利的地方叫做制多。』如果按照《僧祇律》所說，有舍利的地方叫做塔，沒有舍利的地方叫做支提（caitya）。 接下來是現前和不現前的一對。再接下來是自作和教他，也就是前面的六種，加上以財物恭敬供養作為第七種。也就是前面的七種，對於眾多的財物，運用廣大的心，叫做廣大供養。也就是前面的八種，以清凈的心供養，叫做無染。上面九種是財供，第十種正行是行供養。 依據門辨中的說法，可以分為兩種。首先說明前面的九種財供養，然後說明第十種行供養。前面又分為兩種，首先說明有財力時的九種供養，第二『若無力下』說明沒有財力時運用心意供養。前面又分為兩種，首先分別說明九種，第二總的說明。前面最初的兩種可以理解。 就解釋現前和不現前中，文分為兩種。首先說明現前和不現前的供養，然後說明供養所得果報的差別。前面有三種，一是現前對佛以及現前對制多供養，第二是通於現前和不現前，第三是不現前供養。 說到『若一如來法性即是三世如來法性，一制多性即是一切十方制多法性』，真如（tathatā）的理是相同的，法身體性是一樣的。現在菩薩（bodhisattva）對一如來及一制多，緣于其法性興起供養的意念，就是運用心意普遍地對十方如來及制多的真如都興起供養。 第三，對於不現前的一切如來一切制多，總的對三世佛及制多施設供養，當運用心意的時候，不見佛及制多，總的對其他方現在的佛及制多，並且想像過去未來佛及制多，進行不現前供養。下面說明。

【English Translation】 English version 『Liro』 here refers to the body, meaning personally offering to the rūpa-kāya (form body) of the Tathagata (如來). 『Śarīra』 (舍利) is a corrupted transliteration. 『Stūpa』 (窣堵波) here refers to the place of offering. The old translation 『Fú tú』 (浮圖) is also a corrupted transliteration. The Sanskrit name is 『Buddha』 (勃陀). 『Caitya』 (制多) here refers to the high and superior, meaning the excellent place. Master Ji said: 『Śarīra』 (設利羅) is the body, that is, the Buddha's body. Although the following text speaks of offering to the rūpa-kāya, it is actually offering to the true Dharma-kāya (法身) of the Buddha, so it is called the body. Next is the pair of present and non-present. Next is self-doing and teaching others, which are the previous six types, plus offering with wealth and respect as the seventh type. That is, the previous seven types, using a vast mind for numerous wealth matters is called vast offering. That is, the previous eight types, offering with a pure mind is called undefiled. The above nine types are wealth offerings, and the tenth type, right practice, is a practice offering. According to the explanation in the 『Door of Discrimination』, it can be divided into two types. First, explain the previous nine types of wealth offerings, and then explain the tenth type of practice offering. The former is further divided into two types. First, explain the nine types when there is financial strength, and second, 『if there is no strength below』 explains offering with intention when there is no financial strength. The former is further divided into two types. First, explain the nine types separately, and second, explain them generally. The first two of the former can be understood. Regarding the explanation of present and non-present, the text is divided into two types. First, explain the present and non-present offerings, and then explain the differences in the resulting karmic rewards of the offerings. There are three types in the former. First, offering to the Buddha in person and offering to the caitya (制多) in person, second, being common to both present and non-present, and third, non-present offering. Speaking of 『If the Dharma-nature (法性) of one Tathagata is the Dharma-nature of the three times Tathagatas, the nature of one caitya is the Dharma-nature of all caityas in the ten directions』, the principle of Suchness (真如) is the same, and the nature of the Dharma-body is the same. Now, a Bodhisattva (菩薩) towards one Tathagata and one caitya, arising the intention of offering based on their Dharma-nature, is to use the intention to universally offer to the Suchness of the Tathagatas and caityas in the ten directions. Third, for all non-present Tathagatas and all non-present caityas, generally making offerings to the Buddhas and caityas of the three times, when using the intention, not seeing the Buddhas and caityas, generally towards the Buddhas and caityas in other directions, and imagining the past and future Buddhas and caityas, making non-present offerings. The following explains.

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得果。得果有二。一成因德。二成果德。因德有三。一攝梵福廣多功德。二明離過不墮惡道。三能成勝菩提資糧。文中略明不現前供以成因德。成果德中。先明現供唯對一佛及一制多心境少狹唯得大果。次緣不現佛及制多心境漸寬得大大果。三供現不現前境普心遍行得最上果。次明自作教他中。初明三種供養。后明得果不同。言不依懈惰諸逸處者。舊論無處字。云處者。今謂常所倚臥及過非之處也。不得依此處而設供養。解財敬中。若舊論云無盡財勝財。然勘梵本無勝財語。今云無量財者。已得定自在菩薩所現財物以用供養養無盡故。三藏云。遠法師無盡者多也。廣大中景雲。初牒前起后。謂上所陳財敬供養以牒前也。下辯廣相。若多妙者。此二明物廣。若現不現若自作教他作者。此四明事廣。若淳凈心下明其心廣。下以向前七供養善迥求菩提。釋廣大義。基云。七種名上是多所供養。即奉施無盡財是所妙供養。第三又即如上所陳財敬供養是總。總言如上陳若多供養第一妙供養第二。乃至淳凈心猛利勝解為七。遠師云。若諸菩薩于如來所為一。制多所二。乃至財供養多妙等三。現前四。不現前五。自作六。他作七。若淳凈心下釋上支心。義意有妨。又文意有違。何以為七者。此中明廣大。意在菩養以及物自求菩提。而

【現代漢語翻譯】 得果（attainment of fruit）有二：一、成因德（virtue of cause），二、成果德（virtue of effect）。 因德（virtue of cause）有三：一、攝梵福廣多功德（gathering Brahma's blessings, vast and numerous merits），二、明離過不墮惡道（understanding how to avoid faults and not fall into evil paths），三、能成勝菩提資糧（being able to accumulate superior Bodhi resources）。文中略明不現前供以成因德（the text briefly explains offering to the absent to achieve the virtue of cause）。 成果德（virtue of effect）中，先明現供唯對一佛（Buddha）及一制多（stupa），心境少狹唯得大果（the mind and environment are somewhat narrow, only obtaining great fruit）。次緣不現佛（Buddha）及制多（stupa），心境漸寬得大大果（the mind and environment gradually broaden, obtaining very great fruit）。三供現不現前境普心遍行得最上果（offering to both present and absent objects with a universal mind, obtaining the supreme fruit）。 次明自作教他中（next, explaining self-doing and teaching others），初明三種供養（first explaining three types of offerings），后明得果不同（later explaining the different fruits obtained）。言不依懈惰諸逸處者（'not relying on laziness and places of indulgence'），舊論無處字（the old commentary lacks the word 'place'）。云處者（'place' means），今謂常所倚臥及過非之處也（now referring to places where one usually leans, lies down, and commits transgressions）。不得依此處而設供養（one should not rely on these places to make offerings）。 解財敬中（explaining wealth and respect），若舊論云無盡財勝財（if the old commentary says 'inexhaustible wealth, superior wealth'），然勘梵本無勝財語（however, examining the Sanskrit version, there is no mention of 'superior wealth'）。今云無量財者（now saying 'immeasurable wealth' means），已得定自在菩薩所現財物以用供養養無盡故（the wealth manifested by Bodhisattvas who have attained Samadhi and self-mastery is used for offerings, hence it is inexhaustible）。三藏云（Tripitaka says），遠法師無盡者多也（Dharma Master Yuan said, 'inexhaustible' means many）。 廣大中景雲（Jing said in 'Vast and Great'），初牒前起后（first referring to the previous to initiate the latter），謂上所陳財敬供養以牒前也（referring to the wealth and respect offerings mentioned above）。下辯廣相（below explaining the aspect of vastness）。若多妙者（'if many and wonderful'），此二明物廣（these two explain the vastness of objects）。若現不現若自作教他作者（'if present or absent, if self-doing or teaching others'），此四明事廣（these four explain the vastness of actions）。若淳凈心下明其心廣（'if with a pure and clean mind' below explains the vastness of the mind）。下以向前七供養善迥求菩提（below using the previous seven offerings to diligently seek Bodhi）。 基云（Ji said），七種名上是多所供養（the seven types are called 'many offerings' above），即奉施無盡財是所妙供養（offering inexhaustible wealth is called 'wonderful offering'）。第三又即如上所陳財敬供養是總（the third is also the general term for the wealth and respect offerings mentioned above）。總言如上陳若多供養第一妙供養第二（generally speaking, as mentioned above, 'many offerings' is the first, 'wonderful offering' is the second），乃至淳凈心猛利勝解為七（up to 'pure and clean mind, vigorous and superior understanding' are the seven）。遠師云（Master Yuan said），若諸菩薩于如來所為一（if Bodhisattvas offer to the Tathagata, it is one），制多所二（to the stupa, it is two），乃至財供養多妙等三（up to wealth offerings, many and wonderful, etc., it is three）。現前四（present is four），不現前五（absent is five），自作六（self-doing is six），他作七（teaching others is seven）。若淳凈心下釋上支心（'if with a pure and clean mind' below explains the mind of the above branches）。義意有妨（the meaning is obstructed）。又文意有違（also the meaning of the text is contradictory）。何以為七者（why are there seven?），此中明廣大（this explains vastness and greatness）。意在菩養以及物自求菩提（the intention is to cultivate and use objects to seek Bodhi）。而

【English Translation】 There are two types of attaining fruit (得果): 1. Virtue of cause (成因德), 2. Virtue of effect (成果德). There are three aspects to the virtue of cause (因德): 1. Gathering Brahma's blessings, vast and numerous merits (攝梵福廣多功德), 2. Understanding how to avoid faults and not fall into evil paths (明離過不墮惡道), 3. Being able to accumulate superior Bodhi resources (能成勝菩提資糧). The text briefly explains offering to the absent to achieve the virtue of cause (不現前供以成因德). Within the virtue of effect (成果德), it first explains that offering to only one Buddha (佛) and one stupa (制多), with a somewhat narrow mind and environment, only obtains great fruit (大果). Next, associating with the absent Buddha (佛) and stupa (制多), the mind and environment gradually broaden, obtaining very great fruit (大大果). Third, offering to both present and absent objects with a universal mind, obtaining the supreme fruit (最上果). Next, explaining self-doing and teaching others (自作教他), it first explains three types of offerings (三種供養), and later explains the different fruits obtained (得果不同). 'Not relying on laziness and places of indulgence' (不依懈惰諸逸處者), the old commentary lacks the word 'place' (處). 'Place' (處) means, now referring to places where one usually leans, lies down, and commits transgressions (常所倚臥及過非之處). One should not rely on these places to make offerings (設供養). Explaining wealth and respect (財敬), if the old commentary says 'inexhaustible wealth, superior wealth' (無盡財勝財), however, examining the Sanskrit version, there is no mention of 'superior wealth' (勝財). Now saying 'immeasurable wealth' (無量財) means, the wealth manifested by Bodhisattvas who have attained Samadhi and self-mastery is used for offerings, hence it is inexhaustible (已得定自在菩薩所現財物以用供養養無盡故). The Tripitaka (三藏) says, Dharma Master Yuan said, 'inexhaustible' means many (遠法師無盡者多也). Jing (景) said in 'Vast and Great' (廣大中), first referring to the previous to initiate the latter (初牒前起后), referring to the wealth and respect offerings mentioned above (財敬供養). Below explaining the aspect of vastness (廣相). 'If many and wonderful' (多妙者), these two explain the vastness of objects (物廣). 'If present or absent, if self-doing or teaching others' (現不現若自作教他作者), these four explain the vastness of actions (事廣). 'If with a pure and clean mind' (淳凈心) below explains the vastness of the mind (心廣). Below using the previous seven offerings to diligently seek Bodhi (求菩提). Ji (基) said, the seven types are called 'many offerings' (多所供養) above, offering inexhaustible wealth is called 'wonderful offering' (妙供養). The third is also the general term for the wealth and respect offerings mentioned above (財敬供養). Generally speaking, as mentioned above, 'many offerings' is the first, 'wonderful offering' is the second, up to 'pure and clean mind, vigorous and superior understanding' are the seven (淳凈心猛利勝解為七). Master Yuan (遠師) said, if Bodhisattvas offer to the Tathagata (如來), it is one, to the stupa (制多), it is two, up to wealth offerings, many and wonderful, etc., it is three. Present is four, absent is five, self-doing is six, teaching others is seven. 'If with a pure and clean mind' below explains the mind of the above branches. The meaning is obstructed. Also the meaning of the text is contradictory. Why are there seven? This explains vastness and greatness. The intention is to cultivate and use objects to seek Bodhi.

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取如來制多者。不然。所供養境故。法師同此。今大師依第二釋以多財為第一。財妙為第二。乃至純凈心第七。測同遠師。無染供養有六者。景雲。一不壞輕慢。二不住放逸懈怠。三不輕棄擲不散漫心無雜染心。四不詐設供養。五不得雌黃涂于經像以其臭故。不得蘇灌洗像。六不以局崛羅香者。燒時大臭故。似此間燒膠臭。遏迦華等臭華香等而為供養者。此華大如人手。色赤似肉。則是盤立時縛迦華。泰云。西方人供養諸天及鬼神形廟。或以雌黃涂酥灌洗。皆是臭物故名染污供養。菩薩不爾。局崛羅此言安悉香。遏迦華是赤色華。皆是供養神鬼香華。故不應供養佛也。基云。言無染有六者。謂有五供養字為五。于第三供養字中分二。不輕棄擲者。謂不擲物供養即為一。不散漫不雜染為一。故有六種。遠師此中全別。測云。一自手供養。二離輕慢。三離放逸等過。四離輕蔑等。五離謟詐貪。六離財物染過。上來別明九種供養。自下總明。于中初明以三種財為前九種供養。二明自在菩薩化事供養。三種財者。一自力得。二從他得。三得眾具自在財寶。第二文中即有四句。初明化眾多身恭敬禮拜。二明一一化身化出多手持華供養。三明一切化身出妙音聲歌贊于佛。四明化出諸莊嚴具供養如來。下云由此菩薩已得證入不退轉地

【現代漢語翻譯】 問：如果取如來制多（塔廟）來供養可以嗎？ 答：不可以。因為那是供養的對境。法師也一樣。現在窺基大師依據第二種解釋，認為多財供養是第一，財物精妙是第二，乃至純凈心是第七。這與遠師的觀點相同。無染供養有六種，景雲法師說：一是不要損壞或輕慢供品；二是不放縱懈怠；三是不輕率丟棄，不散亂，心中沒有雜染；四是不虛假地設定供養；五是不得用雌黃塗抹經像，因為那氣味難聞；不得用酥油灌洗佛像；六是不使用局崛羅香，因為它燃燒時氣味難聞，類似燒膠的味道。還有像遏迦華等臭花香等用來供養。這種花大如人手，顏色赤紅像肉。盤立時就是縛迦華。泰法師說：西方人供養諸天及鬼神形貌時，有時用雌黃塗抹，用酥油灌洗，這些都是污穢之物，所以稱為染污供養。菩薩不這樣做。局崛羅，這裡指的是安息香。遏迦華是赤色的花。這些都是供養神鬼的香花，所以不應該用來供養佛。 窺基大師說：所說的無染有六種，是指有五個『供養』字，算作五種。在第三個『供養』字中又分為兩種：不輕率丟棄供品，算作一種；不散亂，不雜染，算作一種。所以共有六種。遠師的觀點與此完全不同。測師說：一是親自供養；二是遠離輕慢；三是遠離放逸等過失；四是遠離輕蔑等；五是遠離諂媚貪婪；六是遠離財物染污的過失。以上分別說明了九種供養。下面總的說明。其中首先說明用三種財物作為前面九種供養的基礎。二是說明自在菩薩的化事供養。三種財物是：一是靠自己的力量獲得；二是來自他人；三是獲得眾具自在的財寶。第二段文字中有四句話：一是說明化現眾多身體恭敬禮拜；二是說明每一個化身化出多手持花供養；三是說明一切化身發出美妙的聲音歌頌讚美佛；四是說明化現出各種莊嚴具供養如來。下面說，由此菩薩已經證入不退轉地。

【English Translation】 Question: Is it permissible to take a Tathagata's Caitya (stupa/shrine) for offering? Answer: No, it is not. Because that is the object of offering. The Dharma teacher is the same. Now, Master Kuiji relies on the second explanation, considering abundant wealth as the first, exquisite wealth as the second, and pure mind as the seventh. This is the same as Master Yuan's view. There are six types of undefiled offerings. Jingyun says: First, do not damage or disrespect the offerings; second, do not indulge in negligence and laziness; third, do not carelessly discard, do not be scattered, and have no defiled mind; fourth, do not falsely set up offerings; fifth, do not use orpiment to paint on scriptures or images because of its unpleasant smell; do not use ghee to wash the images; sixth, do not use Guggulu incense, because it smells bad when burned, similar to the smell of burning glue. Also, do not use smelly flowers such as Erka flowers for offerings. This flower is as big as a human hand and red like meat. When placed upright, it is the Bandhuka flower. Master Tai says: Westerners sometimes use orpiment to paint and ghee to wash the forms of gods and spirits, which are all filthy things, hence the name 'defiled offerings'. Bodhisattvas do not do this. Guggulu here refers to benzoin incense. Erka flower is a red flower. These are all incense and flowers used to offer to gods and spirits, so they should not be used to offer to the Buddha. Kuiji says: The so-called six types of undefiled offerings refer to the five occurrences of the word 'offering', counting as five types. The third 'offering' is further divided into two types: not carelessly discarding offerings, counting as one type; not being scattered and not being defiled, counting as one type. Therefore, there are six types in total. Master Yuan's view is completely different from this. Master Ce says: First, offering with one's own hands; second, being free from disrespect; third, being free from faults such as negligence; fourth, being free from contempt; fifth, being free from flattery and greed; sixth, being free from the defilement of wealth. The above separately explains the nine types of offerings. The following is a general explanation. Among them, it first explains using three types of wealth as the basis for the previous nine types of offerings. Second, it explains the transformative offerings of the sovereign Bodhisattva. The three types of wealth are: first, obtained through one's own efforts; second, obtained from others; third, obtaining wealth and treasures with the freedom of all means. There are four sentences in the second paragraph: first, it explains transforming into numerous bodies to respectfully prostrate and worship; second, it explains each transformed body transforming into many hands holding flowers for offering; third, it explains all transformed bodies emitting wonderful sounds to sing praises to the Buddha; fourth, it explains transforming into various adornments to offer to the Tathagata. It is said below that by this, the Bodhisattva has already attained the irreversible stage.

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等者。測云。謂由已入第八地已上。故常在凈土恒見諸佛他受用身而作供養。又解。不退有二。一八地已上證得無相無功用故任運恒有進無退。二初地已上證見真如無分別等諸見煩惱及諸苦觸所不能動。今於此中通據一種不動也。上來廣明有財供養。自下明無財力運心緣彼大千界中所有三品供具供養如來。上來總是前九財供養訖。下明第十行之供養。初正明行。二挍量顯勝行。中景判為六。一修四無量。二修四法。三修習隨念。嗢拖南此云略義總義。三寶及波羅蜜修習隨念。四信解離言真如。五修三學。六修六度四攝。基云。言修無常想苦想無我想者。此為三法印也。不言空者即無我同。故不說。又言其涅槃修勝利想者。謂此為誦言常誦也。伽他為頌。嗢拖南為撮施。此言于其涅槃修勝利想則常誦也。測云。初明資糧道。二少時下明方便道。三離言法性下明見道。四何況下明修道。前中初明四無量。次明四法印。后明四念。則佛法僧波羅蜜多。如是菩薩於三寶所下第二明興供養時發起六種增上意樂。鄔曇妙華者。此間無名可翻。西方大有。此樹無華。但在葉間有子而出。輪王出時方生華也。如青蓮華有華無子。與鄔曇缽樹有子無華正相違也。自下第二解親近善友。先為七問。于中前四問善友體相。后三問求法者相。前

中初問成幾功德能為善友。二問幾德相應能為善友所化不虛。三問成就幾相令他遠聞極生凈信。四問由幾種相於所化生為善友事。后三問文可知。下依七問次第解釋。言勝妙威儀等者。測云。于初句內有四句。初句久習今成。第二被服祥審。第三三千威儀都備。第四舉身齊整望之儼然。言四于善友若正依止於如法義若合若離隨自在轉等者。基云。謂所依止師說法。若與舊同名合若別名離。或依經論等名合。若別出見經不依等名離。並如法之見也。隨師自在而不傾動。又自性名合差別名離。又合者即令此義相符。如因明中合等。若離者令此義別。如因明中離等。一作寶想難得義故者。教法難得。二作眼想者。由法開導得廣大慧因。如眼導引能有所得。亦可教法開導能生慧眼。是眼因故名作眼想。因受果名。三作明想。已得廣大俱生慧眼者。牒前義也。於一切所知等照義故者。教所生慧等照名明。因受果名說教為明。第三解修四無量中文三。初約三緣修四無量。二對百一十苦偏明修慧。第三結嘆勝利之相。前中復三。初舉數列名。第二解釋。第三義門分別。前中將解先釋名體。體者景雲。謂四無量慈悲喜捨。若眾生緣者。依小乘說唯假想觀。慈悲即用無恚為體。喜是喜根。舍是無貪。依大乘解通有假實。若初學菩薩為調心

【現代漢語翻譯】 現代漢語譯本 初問成就幾種功德才能成為善友？二問具備幾種德行才能成為善友所教化而不虛妄？三問成就哪些相狀能使他人遠遠聽到就產生極大的清凈信心？四問通過哪些相狀，對於所教化的人能成為善友的行為？後面三個問題的含義可以從問題本身理解。下面根據七個問題的順序來解釋。說到『勝妙威儀』等，測師說，在第一句話里有四層含義。第一層是長期熏習現在才成就的。第二層是穿戴的衣服吉祥而審慎。第三層是三千威儀都具備。第四層是整個身形齊整，看上去很莊嚴。說到『對於善友，如果正確地依止，對於如法的義理，無論是相同還是不同，都能隨其自在地運轉』等，基師說，這是指所依止的老師說法。如果與舊有的說法相同，就叫做『合』；如果不同，就叫做『離』。或者依據經論等，叫做『合』；如果另外提出見解，不依據經論等，就叫做『離』。都是如法的見解。跟隨老師的意願而不動搖。另外，自性相同叫做『合』，差別不同叫做『離』。『合』就是使這個義理相符，就像因明中的『合』等。『離』就是使這個義理不同，就像因明中的『離』等。一是作寶想，因為教法難得。二是作眼想，因為通過教法的開導，可以獲得廣大的智慧。就像眼睛的引導，能夠有所得。也可以說教法的開導能夠產生智慧之眼。因為是眼睛的因，所以叫做作眼想。這是因受到果的名稱。三是作明想。已經獲得廣大的俱生智慧之眼的人，這是重複前面的意思。因為對於一切所知等都能照亮，所以教法所生的智慧等同於光明。因為因受到果的名稱，所以說教法是光明。第三，解釋修習四無量心，分為三個部分。首先，從三個緣來修習四無量心。第二，針對一百一十種苦，特別說明修習智慧。第三，總結讚歎勝利的相狀。在第一部分中又分為三個部分。首先，列舉數量和名稱。第二，解釋。第三，從義理方面進行分別。在第一部分中，先解釋名稱和體性。體性方面，景師說，指的是四無量心：慈、悲、喜、舍。如果是眾生緣，按照小乘的說法，只是假想觀。慈悲的體性就是沒有嗔恚。喜就是喜根。舍就是沒有貪婪。按照大乘的解釋，可以是有假有實。如果是初學的菩薩，爲了調伏內心

【English Translation】 English version The first question asks: With what kind of merits can one become a good friend? The second question asks: With what kind of virtues can one be taught by a good friend without being in vain? The third question asks: What kind of characteristics can make others generate great pure faith from afar? The fourth question asks: Through what kind of characteristics can one become a good friend to those who are being taught? The meaning of the last three questions can be understood from the questions themselves. The following explains according to the order of the seven questions. Speaking of 'excellent and wonderful demeanor' etc., Master Ce said that there are four layers of meaning in the first sentence. The first layer is that it is achieved through long-term practice. The second layer is that the clothes worn are auspicious and prudent. The third layer is that all three thousand kinds of demeanor are possessed. The fourth layer is that the whole body is neat and looks solemn. Speaking of 'For a good friend, if one relies on him correctly, one can freely operate with the Dharma, whether it is the same or different' etc., Master Ji said that this refers to the teacher's explanation of the Dharma. If it is the same as the old saying, it is called 'congruent' (合 hé); if it is different, it is called 'separate' (離 lí). Or based on scriptures and treatises, it is called 'congruent'; if another view is put forward and not based on scriptures and treatises, it is called 'separate'. They are all lawful views. Follow the teacher's wishes without wavering. In addition, the same nature is called 'congruent', and the different difference is called 'separate'. 'Congruent' is to make this meaning consistent, like 'congruent' in Hetu-vidya (因明). 'Separate' is to make this meaning different, like 'separate' in Hetu-vidya. First, think of it as a treasure, because the Dharma is rare. Second, think of it as an eye, because through the guidance of the Dharma, one can obtain great wisdom. Just like the guidance of the eyes, one can gain something. It can also be said that the guidance of the Dharma can produce the eye of wisdom. Because it is the cause of the eye, it is called thinking of it as an eye. This is the name of the cause receiving the effect. Third, think of it as light. Those who have already obtained the great innate eye of wisdom, this is repeating the previous meaning. Because everything that is known can be illuminated, the wisdom produced by the Dharma is equivalent to light. Because the cause receives the name of the effect, it is said that the Dharma is light. Third, explaining the cultivation of the Four Immeasurables is divided into three parts. First, cultivate the Four Immeasurables from three conditions. Second, in response to the one hundred and ten kinds of suffering, especially explain the cultivation of wisdom. Third, summarize and praise the appearance of victory. The first part is divided into three parts. First, list the quantity and name. Second, explain. Third, distinguish from the aspect of righteousness. In the first part, first explain the name and nature. In terms of nature, Master Jing said that it refers to the Four Immeasurables: loving-kindness (慈 cí), compassion (悲 bēi), joy (喜 xǐ), and equanimity (舍 shě). If it is sentient being condition, according to the Theravada, it is just imaginary contemplation. The nature of loving-kindness and compassion is no anger. Joy is the root of joy. Equanimity is no greed. According to the Mahayana explanation, it can be both false and real. If it is a beginner Bodhisattva, in order to subdue the mind

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故假想修習。出體如前。若久學自在與樂拔苦能有實益。即用智慧為體。法緣無量。即用諸佛菩薩人空觀智以之為體。唯觀五蘊因緣假有畢竟無人。由此觀智說示有情令其同得。名為法緣四無量心。故維摩經說。云何觀眾生。答如燋谷芽。如須陀洹身見。如阿那含人胎。如阿羅漢三毒。如得忍菩薩貪恚毀禁。若爾云何名慈。答曰。得此法已為眾生說。是即真實慈也。無緣四無量者。即是無分別智。遠離一切分別戲論。由得此智見平等理利他事成。是故此時名證極愛一子之地。故無緣慈無分別智以為體性。涅槃亦云。無緣者。緣于如來無緣法身。如來離分別故名作無緣。問曰。證智緣理既無分別無利物相。云何名慈。答曰。如諸菩薩為利有情求如意寶。得此寶時雖無分別。能隨眾生福力上下起雲雨寶利益事成。此亦如是。本為利他于多劫中修習此智。得此智時雖無分別。而隨眾生福力上下起后智云施法施財雨種種寶。一切成辦。雖無分別而是大慈。若爾云何論中皆判此智名為自利。答曰。差別二智故作此說。今據后智利他事成皆由智故說證智是真慈體。基云。慈無癡善根為性。悲無瞋善根性。喜無貪善根性。舍如舍數。若依小乘。為除與上相違惑故假以明觀。而今大乘以所緣三境故實起無量救之。釋其名。哀憐名慈。惻

愴名悲。慶物名喜。亡懷名舍。並從義得名。此就眾生緣中釋名。若然法緣無緣慈悲喜捨云何得名。法緣無量是人空智。無緣無量是其證智。二智起時實無哀憐惻愴等四行差別。由此智故能起有情緣中慈悲喜捨別相行解。從果受稱。是故亦立四種之名。解釋中有二。初舉四無量境。二對境辨修。初云若諸菩薩于其三聚一切有情安立以為無苦無樂等者。一邪定聚。謂作五逆定入地獄故。二正定聚。得忍已去定得涅槃故。三不定聚。除前二外餘眾生是也。大小共許此義。今瑜伽約三乘定性眾生名正定。無三乘性人名為邪定。三乘不定性人名為不定。菩薩初學於此三聚假想安立以為三種。一無苦無樂即慈境。慈能與樂。慈不緣苦。緣苦悲故。慈境無苦。為無樂者。而與之樂故。無苦樂是慈境。有苦者是悲境。有樂者是喜境。喜彼樂故。則前三境通是舍境。測云。若粗分別。四禪已上名無苦無樂。三惡趣名為有苦。三禪已下乃至欲界人天名為有樂。鉅細分別。于無色界具有三種。故智論云。摩訶衍義說四無量通緣三界通漏無漏。對境辨修中。初對初境修三種慈。二如有情緣下類明對三境修三無量。前中雖不牒無苦樂境。如有苦等境而言與樂即已解竟。安住無倒者。測云。但于蘊中假立有情無真實我。故名無倒有情等。第二類明

【現代漢語翻譯】 現代漢語譯本 愴名悲（因傷感而得名）。慶物名喜（因慶賀事物而得名）。亡懷名舍（因放下執念而得名）。這些名稱都是從『義』（意義、作用）中得來的。這是就針對眾生因緣來解釋這些名稱。如果這樣，那麼針對法緣和無緣的慈、悲、喜、舍又該如何命名呢？ 法緣是無量的，是人空智（認識到人無自性的智慧）。無緣是無量的，是其證智（通過實證獲得的智慧）。當這兩種智慧生起時，實際上並沒有哀憐、惻愴等四種行為的差別。因為有了這種智慧，才能在有情緣中生起慈、悲、喜、舍的差別相和理解。這是從結果來命名的，所以也建立了這四種名稱。 解釋中分為兩部分。首先列舉四無量心的境界，其次針對這些境界辨析如何修習。首先說，如果諸位菩薩對於三類有情眾生，安立他們為無苦無樂等等…… 第一類是邪定聚（必定墮落者）。指造作五逆重罪，必定墮入地獄的眾生。 第二類是正定聚（必定解脫者）。指獲得『忍』（對佛法的堅定信念）之後，必定證得涅槃的眾生。 第三類是不定聚（不確定者）。指除了前兩類之外的其餘眾生。大小乘都認可這個定義。現在《瑜伽師地論》根據三乘根性的眾生來定義正定，沒有三乘根性的人稱為邪定，三乘根性不確定的人稱為不定。 菩薩初學時，對於這三類眾生，假想安立為三種境界。第一種是無苦無樂，這是慈心的境界。慈心能夠給予快樂，慈心不緣于痛苦，因為緣于痛苦的是悲心。慈心的境界是無苦，爲了沒有快樂的人，而給予他們快樂，所以無苦無樂是慈心的境界。有痛苦的人是悲心的境界，有快樂的人是喜心的境界，因為喜悅他們的快樂。那麼，前面的三種境界都屬於舍心的境界。 測師說，如果粗略地分別，四禪以上稱為無苦無樂。三惡趣稱為有苦。三禪以下乃至欲界人天稱為有樂。如果細緻地分別，在無**中具有三種（狀態）。所以《大智度論》說，摩訶衍（大乘）的意義是說四無量心普遍緣於三界，普遍緣于有漏和無漏。 在針對境界辨析修習的部分中，首先針對第一種境界修習三種慈心。其次，如下文『如有情緣』部分，闡明針對三種境界修習三種無量心。前面雖然沒有提到無苦無樂的境界，但是如有苦等境界而言給予快樂，就已經解釋清楚了。安住于無倒（正確的）狀態。測師說，只是在五蘊中假立有情，沒有真實的我，所以稱為無倒有情等。第二類闡明……

【English Translation】 English version 』Chuang ming bei』 (愴名悲) is named because of sadness. 『Qing wu ming xi』 (慶物名喜) is named because of celebrating things. 『Wang huai ming she』 (亡懷名舍) is named because of letting go of attachments. These names are all derived from 『yi』 (義, meaning, function). This explains the names in terms of the conditions of sentient beings. If so, how should the loving-kindness, compassion, joy, and equanimity towards the Dharma conditions and unconditioned be named? Dharma conditions are immeasurable, which is the wisdom of emptiness of persons (人空智, the wisdom of recognizing the selflessness of persons). The unconditioned is immeasurable, which is its wisdom of realization (證智, wisdom attained through realization). When these two wisdoms arise, there are actually no differences in the four actions of sorrow, compassion, etc. Because of this wisdom, one can generate the differentiated appearances and understanding of loving-kindness, compassion, joy, and equanimity in the conditions of sentient beings. This is named from the result, so the four names are also established. There are two parts to the explanation. First, the realms of the four immeasurables are listed. Second, the cultivation is distinguished in relation to these realms. First, it says, 『If the Bodhisattvas establish all sentient beings in the three groups as being without suffering and without joy, etc.』... The first group is the 『definitely evil group』 (邪定聚, those destined for evil). This refers to sentient beings who commit the five heinous crimes and are destined to fall into hell. The second group is the 『definitely righteous group』 (正定聚, those destined for liberation). This refers to sentient beings who have attained 『acceptance』 (忍, unwavering faith in the Dharma) and are destined to attain Nirvana. The third group is the 『indefinite group』 (不定聚, the uncertain). This refers to the remaining sentient beings other than the first two groups. Both the Greater and Lesser Vehicles (Mahayana and Hinayana) accept this definition. Now, the Yogacarabhumi-sastra defines the 『definitely righteous』 according to sentient beings with the nature of the Three Vehicles, those without the nature of the Three Vehicles are called 『definitely evil,』 and those with an uncertain nature of the Three Vehicles are called 『indefinite.』 When Bodhisattvas are beginners, they hypothetically establish these three groups as three realms. The first is without suffering and without joy, which is the realm of loving-kindness. Loving-kindness can give joy, and loving-kindness does not focus on suffering, because compassion focuses on suffering. The realm of loving-kindness is without suffering, and it is to give joy to those without joy, so without suffering and without joy is the realm of loving-kindness. Those with suffering are the realm of compassion, and those with joy are the realm of joy, because of rejoicing in their joy. Then, the preceding three realms all belong to the realm of equanimity. The Master Ce (測師) says, 『If we roughly distinguish, the fourth dhyana and above are called without suffering and without joy. The three evil realms are called with suffering. The third dhyana and below, up to the human and heavenly realms of the desire realm, are called with joy.』 If we distinguish carefully, there are three (states) in the without . Therefore, the Mahaprajnaparamita-sastra says that the meaning of Mahayana is that the four immeasurables universally focus on the three realms, universally focusing on the defiled and undefiled. In the part that distinguishes cultivation in relation to the realms, first, cultivate the three loving-kindnesses in relation to the first realm. Second, as in the section 『If there are sentient being conditions』 below, it clarifies cultivating the three immeasurables in relation to the three realms. Although the realm of without suffering and without joy was not mentioned earlier, it has already been explained by saying that joy is given in the realms such as with suffering. Abiding in a state of non-reversal (correctness). Master Ce says, 『It is only hypothetically establishing sentient beings in the five aggregates, there is no real self, so it is called non-reversed sentient beings, etc.』 The second category clarifies...

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。言遠離癡瞋貪惑者。景述兩釋。一者云。舍所緣生無苦樂者多生於癡。由舍無量令彼舍癡。有苦有情多生於瞋。由舍力故令其舍瞋。有樂有情多生於貪。由舍力故令其舍貪。故道如其次第離癡瞋貪修舍俱心。二云。一切有情或有一分于菩薩身不生苦樂。如是之人多生菩薩癡心。或有一分于菩薩身是怨生苦能生菩薩瞋心。今時修舍于能生苦有情不起瞋心。一分是親生菩薩樂。菩薩于彼應起貪心。今時修舍不起貪心。故云隨其次第離之。基解亦同之。又云。又令生離惑至聖果位而放舍之名舍。又怨親平等故名為舍。此亦且約令離三惑。前三現樂非利益。舍一令離三惑。當來出苦名利益。此中已下第三義門分別。初辯三緣有共不共。有情緣者與外道共。道理亦與二乘共也。法緣共二乘者。二乘亦觀唯法無人。此法緣者不共外道。以諸外道皆有我執故無法緣。無緣唯大乘有。次就利樂分別。景雲。前三唯名安樂意以與現在及世間益故。舍名利益意以與後世及出世益故。泰云。前三無量正能拔苦與樂名安樂意樂所攝。舍無量除其違順平等利物名利益意樂所攝。三辨異名。自下第二對百一十苦偏明修悲。于中有三。初明對苦修悲。第二因解大悲之義。第三結嘆修悲勝利。前中復三。初總明對苦修悲。第二問答廣辯一百十苦。第三

【現代漢語翻譯】 現代漢語譯本：談到遠離愚癡、嗔恨、貪慾迷惑的人，景法師和窺基法師有兩種解釋。第一種解釋是：捨棄所緣而生不起苦樂感受的人，大多會產生愚癡。通過修習舍無量心，讓他們捨棄愚癡。感受到痛苦的有情，大多會產生嗔恨。通過修習舍無量心，使他們捨棄嗔恨。感受到快樂的有情，大多會產生貪慾。通過修習舍無量心，使他們捨棄貪慾。因此，菩薩之道依次第遠離愚癡、嗔恨、貪慾，修習舍心，心與舍俱。第二種解釋是：一切有情中，或許有一部分對菩薩不產生苦樂感受。這樣的人容易使菩薩產生愚癡之心。或許有一部分對菩薩是怨敵，產生痛苦，能使菩薩產生嗔恨之心。現在修習舍心，對於能產生痛苦的有情不起嗔恨之心。一部分是親近之人，能使菩薩產生快樂。菩薩對於他們應該生起貪心。現在修習舍心，不起貪心。所以說依次第遠離這些。窺基法師的解釋也相同。又說：又使眾生脫離迷惑，達到聖果的地位，然後放下，這叫做舍。又因為對怨親平等對待，所以叫做舍。這也只是就使人脫離三種迷惑而言。前面的三種（慈、悲、喜）帶來眼前的快樂，但不是真正的利益。修習舍心，使人脫離三種迷惑。將來脫離痛苦，才是真正的利益。這以下是第三個義門，進行分別。首先辨析三種緣（有情緣、法緣、無緣）有共同和不共同之處。有情緣與外道相同。道理也與二乘相同。法緣與二乘相同，因為二乘也觀察到只有法而沒有人。這種法緣與外道不同，因為所有外道都有我執，所以沒有法緣。無緣只有大乘才有。其次就利益和快樂進行分別。景法師說：前面的三種只能稱為安樂意，因為給予現在和世間的利益。舍稱為利益意，因為給予後世和出世的利益。泰法師說：前面的三種無量心，真正能夠拔除痛苦，給予快樂，屬於安樂意樂所攝。舍無量心去除違逆和順從，平等利益眾生，屬於利益意樂所攝。三是辨析不同的名稱。從下面開始，第二部分針對一百一十種苦，著重闡明修習悲心。其中有三個部分。首先闡明針對痛苦修習悲心。第二部分解釋大悲的含義。第三部分總結讚歎修習悲心的勝利。前面的部分又分為三個部分。首先總的闡明針對痛苦修習悲心。第二部分通過問答廣泛辨析一百一十種苦。第三部分 English version: Regarding those who are said to be free from delusion, anger, and greed, both Jing and Kui Ji offer two explanations. The first explanation is: those who relinquish what arises from conditions and do not experience suffering or joy are prone to delusion. By cultivating the Immeasurable Equanimity, they are enabled to relinquish delusion. Sentient beings who experience suffering are prone to anger. By cultivating the Immeasurable Equanimity, they are enabled to relinquish anger. Sentient beings who experience joy are prone to greed. By cultivating the Immeasurable Equanimity, they are enabled to relinquish greed. Therefore, the path of the Bodhisattva sequentially departs from delusion, anger, and greed, cultivating equanimity, with the mind being in harmony with equanimity. The second explanation is: among all sentient beings, there may be some who do not cause suffering or joy to the Bodhisattva. Such individuals easily cause the Bodhisattva to develop a deluded mind. There may be others who are enemies to the Bodhisattva, causing suffering and anger. Now, by cultivating equanimity, one does not become angry with sentient beings who cause suffering. Some are close and cause joy to the Bodhisattva. The Bodhisattva should develop greed towards them. Now, by cultivating equanimity, one does not develop greed. Therefore, it is said to sequentially depart from these. Kui Ji's explanation is the same. It is also said: furthermore, causing sentient beings to be liberated from delusion and attain the position of a holy fruit, and then letting go, is called equanimity. Also, because of treating enemies and loved ones equally, it is called equanimity. This is only in terms of causing people to be liberated from the three delusions. The previous three (loving-kindness, compassion, joy) bring present happiness but are not true benefits. Cultivating equanimity causes people to be liberated from the three delusions. Future liberation from suffering is the true benefit. The following is the third meaning, making distinctions. First, analyze the three conditions (sentient being condition, dharma condition, no condition) to see what is common and uncommon. The sentient being condition is the same as that of externalists. The reasoning is also the same as that of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). The dharma condition is the same as that of the two vehicles, because the two vehicles also observe that there is only dharma and no person. This dharma condition is different from that of externalists, because all externalists have attachment to self, so there is no dharma condition. The no condition is only found in the Mahayana. Secondly, distinguish between benefit and happiness. Jing said: the previous three can only be called the intention of peace and happiness, because they give present and worldly benefits. Equanimity is called the intention of benefit, because it gives future and transcendental benefits. Tai said: the previous three immeasurable minds truly uproot suffering and give happiness, and are included in the intention of peace and happiness. The Immeasurable Equanimity removes opposition and compliance, equally benefiting sentient beings, and is included in the intention of benefit. Third is distinguishing different names. From below, the second part focuses on clarifying the cultivation of compassion in response to the one hundred and ten sufferings. There are three parts. First, clarify the cultivation of compassion in response to suffering. The second part explains the meaning of great compassion. The third part concludes and praises the victory of cultivating compassion. The previous part is divided into three parts. First, generally clarify the cultivation of compassion in response to suffering. The second part extensively analyzes the one hundred and ten sufferings through questions and answers. The third part

【English Translation】 English version: Regarding those who are said to be free from delusion, anger, and greed, both Jing and Kui Ji offer two explanations. The first explanation is: those who relinquish what arises from conditions and do not experience suffering or joy are prone to delusion. By cultivating the Immeasurable Equanimity, they are enabled to relinquish delusion. Sentient beings who experience suffering are prone to anger. By cultivating the Immeasurable Equanimity, they are enabled to relinquish anger. Sentient beings who experience joy are prone to greed. By cultivating the Immeasurable Equanimity, they are enabled to relinquish greed. Therefore, the path of the Bodhisattva sequentially departs from delusion, anger, and greed, cultivating equanimity, with the mind being in harmony with equanimity. The second explanation is: among all sentient beings, there may be some who do not cause suffering or joy to the Bodhisattva. Such individuals easily cause the Bodhisattva to develop a deluded mind. There may be others who are enemies to the Bodhisattva, causing suffering and anger. Now, by cultivating equanimity, one does not become angry with sentient beings who cause suffering. Some are close and cause joy to the Bodhisattva. The Bodhisattva should develop greed towards them. Now, by cultivating equanimity, one does not develop greed. Therefore, it is said to sequentially depart from these. Kui Ji's explanation is the same. It is also said: furthermore, causing sentient beings to be liberated from delusion and attain the position of a holy fruit, and then letting go, is called equanimity. Also, because of treating enemies and loved ones equally, it is called equanimity. This is only in terms of causing people to be liberated from the three delusions. The previous three (loving-kindness, compassion, joy) bring present happiness but are not true benefits. Cultivating equanimity causes people to be liberated from the three delusions. Future liberation from suffering is the true benefit. The following is the third meaning, making distinctions. First, analyze the three conditions (sentient being condition, dharma condition, no condition) to see what is common and uncommon. The sentient being condition is the same as that of externalists. The reasoning is also the same as that of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). The dharma condition is the same as that of the two vehicles, because the two vehicles also observe that there is only dharma and no person. This dharma condition is different from that of externalists, because all externalists have attachment to self, so there is no dharma condition. The no condition is only found in the Mahayana. Secondly, distinguish between benefit and happiness. Jing said: the previous three can only be called the intention of peace and happiness, because they give present and worldly benefits. Equanimity is called the intention of benefit, because it gives future and transcendental benefits. Tai said: the previous three immeasurable minds truly uproot suffering and give happiness, and are included in the intention of peace and happiness. The Immeasurable Equanimity removes opposition and compliance, equally benefiting sentient beings, and is included in the intention of benefit. Third is distinguishing different names. From below, the second part focuses on clarifying the cultivation of compassion in response to the one hundred and ten sufferings. There are three parts. First, clarify the cultivation of compassion in response to suffering. The second part explains the meaning of great compassion. The third part concludes and praises the victory of cultivating compassion. The previous part is divided into three parts. First, generally clarify the cultivation of compassion in response to suffering. The second part extensively analyzes the one hundred and ten sufferings through questions and answers. The third part

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釋已總結。就辯百一十苦中。初就增一門中明五十五苦。第二別就九苦門中辯五十五苦。如是兩番如戒經說。前五十五觀眾生苦。后五十五自觀己苦。前中雲無差別流轉苦者。即是苦諦。復有二苦等者。泰云。言欲為根本苦者。因欲故貪著內外可愛事。可愛事若變壞時便生諸苦也。言癡異熟者。由受癡報無黠慧故。若為增上猛利苦受體所觸之時。即于自身執我我所。愚癡迷悶極自怨嗟。為身心苦箭所射不能自明解。若黠慧人雖遭苦觸自開解無二箭也。景雲。凡受苦觸計我怨嗟。必在盛年已去。故言猛利體受所觸計我我所等。現所受苦乃是前業所感。遇此報苦不知何從。故名癡異熟生苦。自逼惱苦謂無系外道者。則尼犍子懸頭刺股拔髮類等。一類威儀多時位者。坐臥立等隨一多住也。后五十五苦不取根本九苦。但取余隨生苦。第二門中有四種苦故。故得成五十五。復有二苦等者。遠師云。即前二門中苦。謂宿因所生苦即前癡異熟生苦。現緣所生苦即是前欲為根本苦。但以義別故來。增九中景雲。壞法盡法者。此據依外依果壞盡所以生苦。泰云。壞法壞時苦者。可壞時生苦也。盡法盡時苦者。可盡之法若至盡時便生大苦。前但壞不盡也。八法中不言苦但言利等三者。即此內明苦故不言苦也。謂如前說五樂所治有五種苦者。

【現代漢語翻譯】 現代漢語譯本 已總結。關於辨析百一十苦，首先在增一門中闡明五十五苦，其次分別在九苦門中辨析五十五苦。這兩番辨析如戒經所說。前五十五苦是觀察眾生的苦，后五十五苦是自我觀察自身的苦。前一部分中說的『無差別流轉苦』，就是苦諦（Dukkha Satya）。 『復有二苦』等，泰法師說：『所說的以欲為根本的苦，是因為貪慾的緣故，貪著內外可愛的事務。可愛的事務如果變壞，就會產生各種苦。』所說的『癡異熟』，是因為承受愚癡的果報，沒有智慧的緣故。如果被增強的猛烈的苦受所觸及，就會執著自身為『我』和『我所』，愚癡迷惑，極度地自怨自艾，被身心的苦箭射中，不能自我明白解脫。如果是有智慧的人，即使遭遇苦觸，也能自我開解，不受雙重苦箭的傷害。』 景法師說：『凡是感受苦觸就計較怨恨，必定是在壯年以後，所以說猛烈的身體感受所觸及，就計較我、我所等等。現在所感受的苦，乃是前世的業力所感。遇到這種果報之苦，不知道從何而來，所以叫做癡異熟生苦。』 自逼惱苦，指的是無系外道（Nirgrantha），比如尼犍子（Nigantha）懸頭、刺股、拔髮等等。一類威儀，指的是長時間保持某種姿勢的人，比如坐、臥、立等，長時間保持其中一種姿勢。 后五十五苦不取根本的九苦，只取其餘隨之而生的苦。第二門中有四種苦的緣故，所以能夠成就五十五苦。 『復有二苦』等，遠法師說：『就是前面兩門中的苦，所說的宿因所生的苦，就是前面的癡異熟生苦；現在因緣所生的苦，就是前面以欲為根本的苦。只是因為意義不同，所以再次提出。』在九苦中，景法師說：『壞法、盡法，這是根據依靠外物、依靠果報的壞滅和窮盡，所以產生苦。』 泰法師說：『壞法壞時苦，指的是可以壞滅的事物壞滅時產生的苦。盡法盡時苦，指的是可以窮盡的事物到了窮盡的時候，便產生大的苦。』前面只是壞滅，還沒有到窮盡。 八法中沒有說苦，只說了利等三種，這是因為這裡主要說明的是內心的苦，所以沒有說苦。就像前面所說的，五樂所對治的，有五種苦。

【English Translation】 English version Summarized. Regarding the analysis of the one hundred and ten sufferings, firstly, the fifty-five sufferings are explained in the Ekottarika Agama (Ekottara Agama, a Buddhist scripture). Secondly, the fifty-five sufferings are analyzed separately in the nine suffering categories. These two analyses are as described in the Vinaya (Vinaya, the collection of Buddhist monastic rules). The first fifty-five sufferings are the observation of the sufferings of sentient beings, and the latter fifty-five sufferings are the self-observation of one's own sufferings. The 'undifferentiated suffering of transmigration' mentioned in the first part is the Truth of Suffering (Dukkha Satya). Regarding 'There are two more sufferings, etc.,' Dharma Master Tai said: 'The suffering that is said to be rooted in desire is due to greed, attachment to lovable things inside and outside. If lovable things change and decay, various sufferings will arise.' The 'Ignorant Vipaka (Vipaka, result of karma)' is because of receiving the retribution of ignorance, lacking wisdom. If touched by the intensified and fierce suffering, one will cling to oneself as 'I' and 'mine,' foolishly confused, extremely self-pitying, shot by the arrows of physical and mental suffering, unable to understand and liberate oneself. If one is wise, even if encountering suffering, one can liberate oneself and not be harmed by double arrows of suffering.' Dharma Master Jing said: 'Whenever one experiences suffering and complains, it must be after adulthood, so it is said that the fierce physical sensation touches, and one calculates 'I,' 'mine,' etc. The suffering now experienced is the result of past karma. Encountering this retribution of suffering, one does not know where it comes from, so it is called suffering born from ignorant Vipaka.' Self-affliction suffering refers to the Nirgranthas (Nirgrantha, a Jain ascetic), such as Nigantha (Nigantha, founder of Jainism) hanging their heads, piercing their thighs, pulling out their hair, and so on. One type of demeanor refers to people who maintain a certain posture for a long time, such as sitting, lying down, standing, etc., staying in one of these postures for a long time. The latter fifty-five sufferings do not take the fundamental nine sufferings, but only the remaining sufferings that arise with them. Because there are four types of suffering in the second category, it is possible to achieve fifty-five sufferings. Regarding 'There are two more sufferings, etc.,' Dharma Master Yuan said: 'These are the sufferings in the previous two categories. The suffering caused by past causes is the suffering born from ignorant Vipaka mentioned earlier; the suffering caused by present conditions is the suffering rooted in desire mentioned earlier. It is only because the meaning is different that it is brought up again.' Among the nine sufferings, Dharma Master Jing said: 'Destructive Dharma (Dharma, teachings or phenomena), Exhaustive Dharma, this is based on the destruction and exhaustion of relying on external things and relying on retribution, so suffering arises.' Dharma Master Tai said: 'The suffering when destructive Dharma is destroyed refers to the suffering that arises when things that can be destroyed are destroyed. The suffering when exhaustive Dharma is exhausted refers to the great suffering that arises when things that can be exhausted reach the point of exhaustion.' The former is only destruction, not yet exhaustion. Among the eight Dharmas, there is no mention of suffering, only the three of benefit, etc., because the main explanation here is the suffering of the mind, so there is no mention of suffering. Just as mentioned earlier, the five sufferings that are counteracted by the five pleasures.

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如前自他利品所說。一因樂。今翻云因苦。所謂惡業翻善業。根境順苦受觸翻順樂受因苦。二受樂。今翻云受苦。即苦受也。三苦對治樂謂饑得食等。今翻不得苦。四受斷樂謂入滅定。今翻之在有心位故苦。五出離樂即出家樂。故下言家即在家苦也。遠離即得色界初定遠離欲界結。今不得色初定故有欲界結苦。寂靜即第二定離初禪尋樂。今不離初禪故有尋苦。菩提樂即三菩提。今在異生位故苦。故家欲界法尋異生苦。如次配之。后五苦中前三苦苦。次一壞苦。后一行苦。又諸菩薩下第二因解大悲。于中有二。初明大悲所緣。二解大義。舊論開新論第六自作逼惱苦為二。謂自作苦及逼惱苦。乘有一苦謂他作苦。少第十四一切流轉苦及第十七隨逐苦。故唯十八。今十九中前之八種前五十五苦中末。后十一苦后五十五苦中來。問曰。何以爾許苦來余不來耶。義曰。取一一門中增上者來以為大悲境故。所謂愚癡苦者即前二門中愚癡苦。行苦即前三門中行苦。畢竟苦即前四中畢竟苦。因苦即前六中因苦。生苦即七門中生苦。自作逼惱苦者前八門中自逼惱苦。或衰損苦即前九門中或衰損苦。宿因苦者是后五十五苦二門中宿因所生苦。廣大苦者即是四門中總名。那落迦苦即四門中那落迦苦。善趣所攝苦還是四門中善趣苦。一切邪行所

生苦即是五門中總苦名。一切流轉苦者即是六中總苦名。無智苦者七門中無智現行苦。增長苦者八門中諸出家者貪等煩惱增益生苦。隨逐苦即九門中第八苦名也。受苦即十門中受苦。粗重苦者即十門中三界煩惱粗重苦。顯揚中廣解五十餘苦。然與此稍異。次解大義。由四緣故悲名大悲等者。若悲在四無量名悲不名大悲。尚與聲聞共。初地以去菩薩亦有。若悲名大悲唯在佛地及第十地。問曰。何故初地至九地不名大悲。義曰。由四緣方名大悲。九地以前菩薩雖有緣甚深行苦及猛利作意二因緣。無長時習及極清凈因緣故。由長時習等三緣故。極清凈要第十地等故。故九地已還菩薩不名大悲。自下第三結嘆勝利。于中初先結嘆。次明勝利。后引說證成。勝利有二。初明地前修悲勝利。二明地上修悲勝利。地前有二。初明地前由修悲故速入初地得六種心。二過小乘見道無學厭離之心。悲前行心者。地前修悲。乃是初地悲前行心正觀有情墮在百一十種極大苦蘊。自下第二明地上修悲所得勝利。謂能滿六度。自下第三引說證成。與舊論全異。彼云若有人問何等名為菩薩。應正答言住大悲者是。上來解修四無量大文有三。中前二段訖。自下第三總結嘆四等勝利之相。初總結嘆。二明得四勝利。何等為四。得現法樂住一。得福資糧二。

【現代漢語翻譯】 現代漢語譯本 生苦，就是從五種門徑中概括出來的苦難的總稱。一切流轉苦，就是從六種門徑中概括出來的苦難的總稱。無智苦，是指七種門徑中因無知而產生的苦難。增長苦，是指八種門徑中那些出家之人因貪婪等煩惱而加劇的生之苦難。隨逐苦，就是九種門徑中的第八種苦難。受苦，就是十種門徑中所說的感受苦難。粗重苦，就是十種門徑中所說的三界煩惱帶來的沉重苦難。《顯揚聖教論》中對五十多種苦難有廣泛的解釋，但與這裡所說的略有不同。接下來解釋大悲的意義。因為四種因緣，所以悲才被稱為大悲。如果在四無量心中修習的悲，只能稱為悲，不能稱為大悲，因為它與聲聞乘是共通的。初地以上的菩薩也有這種悲。如果稱為大悲，則只存在於佛地和第十地。問：為什麼初地到九地的菩薩所具有的悲不能稱為大悲？答：因為具備四種因緣才能稱為大悲。九地以前的菩薩雖然具有緣于甚深行苦和猛利作意這兩種因緣，但缺乏長時間的修習和極其清凈的因緣。由於長時間的修習等三種因緣，以及極其清凈的緣故，需要達到第十地等才能具備。因此，九地及以下的菩薩所具有的悲不能稱為大悲。下面第三部分總結讚歎修習大悲的殊勝利益。其中，首先進行總結讚歎，然後闡明殊勝利益，最後引用經文加以證明。殊勝利益有二：首先闡明地前修習大悲的殊勝利益，其次闡明地上修習大悲的殊勝利益。地前修習大悲的殊勝利益有二：首先闡明地前修習大悲，能夠迅速進入初地，獲得六種心；其次是超越小乘的見道和無學所產生的厭離之心。悲前行心，是指地前修習大悲，是進入初地之前修習悲心的前行，能夠正確地觀察到有情眾生墮落在一百一十種極大的苦蘊之中。下面第二部分闡明地上修習大悲所獲得的殊勝利益，即能夠圓滿六度（paramita）。下面第三部分引用經文加以證明，這與舊的論述完全不同。舊論說：如果有人問，什麼叫做菩薩？應該正確地回答說，安住于大悲心的人就是菩薩。上面解釋了修習四無量心的主要內容，分為三個部分，前面兩部分已經結束。下面第三部分總結讚歎四等心的殊勝利益。首先進行總結讚歎，然後闡明所獲得的四種殊勝利益。哪四種殊勝利益呢？獲得現世的安樂是第一種，獲得福德資糧是第二種。

【English Translation】 English version 'Birth suffering' (sheng ku) is the general name for suffering from the five entrances (wu men). 'All transmigratory suffering' (yi qie liu zhuan ku) is the general name for suffering from the six entrances. 'Ignorance suffering' (wu zhi ku) is the suffering of ignorance manifesting in the seven entrances. 'Increasing suffering' (zeng zhang ku) is the suffering of increasing birth due to afflictions such as greed among renunciants in the eight entrances. 'Accompanying suffering' (sui zhu ku) is the eighth suffering in the nine entrances. 'Suffering of reception' (shou ku) is the suffering of reception in the ten entrances. 'Coarse and heavy suffering' (cu zhong ku) is the coarse and heavy suffering of the afflictions of the three realms in the ten entrances. The 'Exposition' (Xianyang Shengjiao Lun) extensively explains more than fifty sufferings, but it is slightly different from this. Next, explain the great meaning. 'Because of four conditions, compassion is called great compassion' (da bei), etc. If compassion is in the four immeasurables (si wu liang xin), it is called compassion but not great compassion. It is still shared with the Hearers (sravaka). Bodhisattvas from the first ground (bhumi) onwards also have it. If it is called great compassion, it only exists in the Buddha ground and the tenth ground. Question: Why is it that the compassion of Bodhisattvas from the first ground to the ninth ground is not called great compassion? Answer: Because four conditions are required to be called great compassion. Bodhisattvas before the ninth ground, although they have the two causes of being connected to profound suffering and intense effort, lack the causes of prolonged practice and extreme purity. Due to the three causes of prolonged practice, etc., and extreme purity, it is necessary to reach the tenth ground, etc. Therefore, the compassion of Bodhisattvas before the ninth ground is not called great compassion. From here onwards, the third part concludes with praise of the benefits. Among them, first conclude with praise, then explain the benefits, and finally cite sayings to prove it. There are two benefits: first, explain the benefits of cultivating compassion before the ground; second, explain the benefits of cultivating compassion on the ground. There are two benefits before the ground: first, explain that cultivating compassion before the ground leads to rapid entry into the first ground and obtaining six kinds of minds; second, surpassing the mind of aversion of the Hearers' path of seeing and no more learning. 'Compassion as a preliminary mind' (bei qian xing xin) means cultivating compassion before the ground, which is the preliminary mind for cultivating compassion before entering the first ground, correctly observing sentient beings falling into one hundred and ten kinds of extremely great aggregates of suffering. Below, the second part explains the benefits obtained from cultivating compassion on the ground, which is the ability to fulfill the six perfections (paramita). Below, the third part cites sayings to prove it, which is completely different from the old treatise. The old treatise says: 'If someone asks, what is called a Bodhisattva? One should correctly answer that it is one who abides in great compassion.' Above, the main text on cultivating the four immeasurables has been explained in three parts, and the first two parts have been completed. Below, the third part concludes with praise of the aspects of the benefits of the four equanimities. First, conclude with praise, and then explain the four benefits obtained. What are the four? Obtaining happiness in the present life is the first, and obtaining the accumulation of merit is the second.

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于菩提意樂堅固三。為生忍苦四。

菩提分品

上來勝進行中前供養品明隨緣造修行說。今此所明菩提分品即是內證行。如頌所列有十五法皆趣菩提。總名菩提分法。亦可十五法中第九明菩提分。從此標品名菩提分品。文中先問后答。答中初有二頌列十五門。后長行中次第別釋。二頌之內初頌列九。后頌列六。若依十地經論明通行菩提分法有其十種。一信二舍三慈四悲五慚六愧七堅力持八無厭九論十世智。彼經慚等六法與此處同。信等四法略而不說。所以然者。測師解云。前種姓品明八種。施戒品等中廣明舍等。供養品內廣明慈悲。所以此處不論。長行別釋中即為十五段。初解慚愧。云于自所生惡作有依隨逐不捨而生羞恥者。景雲。惡作是悔。悔已還作故名有依隨逐。泰云。謂為悔所依處。然不能捨。依此悔所依處而生慚恥。當知是名第四依處。基云。謂由第三作惡已悔。悔已復作。後作依前作故名有依。測云。于已作善惡及疑起故而生慚愧。惡作是悔有依是疑。故舊論云。若是疑悔自能除滅續起羞恥。是名第四依處。次解堅力持姓。景雲。言能禁染心者。即念慧為性。堪忍苦性者。安忍是智。于多猛利怖畏無傾動性者。難壞精進為性。乃至能正思擇。還是智也。尋文采拾。即用念慧精進為堅力持性。測

【現代漢語翻譯】 現代漢語譯本 于菩提的意樂堅定不移有三種。爲了生起忍耐痛苦有四種。

菩提分品

前面勝進行中的供養品說明了隨順因緣造作修行。現在這裡所說明的菩提分品，就是內證的修行。如頌文所列，有十五種法都趨向于菩提，總稱為菩提分法。也可以說十五法中的第九種說明了菩提分，因此以此命名為菩提分品。文中先提問后回答。回答中，最初有兩頌列出十五個門類，後面長行中依次分別解釋。兩頌之中，初頌列出九種，后頌列出六種。如果依據《十地經論》說明通行菩提分法，有十種：一、信（śraddhā，信仰）；二、舍（tyāga，佈施）；三、慈（maitrī，慈愛）；四、悲（karuṇā，悲憫）；五、慚（hrī，慚愧於自身惡行）；六、愧（apatrāpya，羞恥於他人惡行）；七、堅力持（dṛḍhabala-dhāraṇa，堅固的力量和堅持）；八、無厭（anabhirati，不滿足於輪迴）；九、論（論議，討論佛法）；十、世智（laukika-jñāna，世俗的智慧）。那部經中的慚等六法與此處相同，信等四法省略沒有說。原因是測師解釋說，前面的種姓品說明了八種，施戒品等中廣泛說明了舍等，供養品內廣泛說明了慈悲，所以此處不討論。長行分別解釋中，分為十五段。首先解釋慚愧，說對於自己所產生的惡作，有依靠並隨之不捨而生起羞恥。景法師說，惡作是後悔，後悔之後又去做，所以名叫有依靠並隨之不捨。泰法師說，是指後悔所依賴的地方，然而不能捨棄，依靠這個後悔所依賴的地方而生起慚恥，應當知道這是第四種依靠之處。基法師說，是因為第三種作惡之後後悔，後悔之後又去做，後作依靠前作，所以名叫有依靠。測法師說，對於已經做的善惡以及疑惑而生起慚愧，惡作是後悔，有依靠是疑惑，所以舊論說，如果是疑惑後悔，自己能夠除滅，繼續生起羞恥，這叫做第四種依靠之處。其次解釋堅力持性。景法師說，能夠禁止染污心，就是念和慧的體性。堪能忍受苦性，安忍就是智慧。對於多種猛烈的怖畏沒有傾動性，難以破壞的精進為體性，乃至能夠正確地思擇，還是智慧。尋找文句採摘，就是用念、慧、精進作為堅力持性。測法師說，

【English Translation】 English version There are three aspects to steadfastly adhering to the intention for Bodhi (bodhi-citta, the mind of enlightenment). There are four aspects to generating forbearance in the face of suffering.

Chapter on the Factors of Enlightenment (Bodhi-pakṣa)

The previous chapter on offerings in the Superior Practice (Adhyāśaya-caryā) explained cultivating practice in accordance with conditions. The chapter on the Factors of Enlightenment, which is being explained here, concerns internal realization practice. As listed in the verses, there are fifteen dharmas that all lead to Bodhi, collectively called the Factors of Enlightenment. Alternatively, the ninth of the fifteen dharmas explains the Factors of Enlightenment, hence the chapter is named the Chapter on the Factors of Enlightenment. The text begins with a question followed by an answer. In the answer, there are initially two verses listing the fifteen categories, followed by a detailed explanation in the prose section. Within the two verses, the first verse lists nine, and the second verse lists six. According to the Ten Stages Sutra (Daśabhūmika Sūtra) and its commentaries, there are ten types of Factors of Enlightenment that are commonly practiced: 1. Faith (śraddhā, belief); 2. Generosity (tyāga, giving); 3. Loving-kindness (maitrī, benevolence); 4. Compassion (karuṇā, empathy); 5. Shame (hrī, embarrassment at one's own bad deeds); 6. Remorse (apatrāpya, shame in the face of others' bad deeds); 7. Steadfast Strength and Upholding (dṛḍhabala-dhāraṇa, firm strength and perseverance); 8. Non-contentment (anabhirati, dissatisfaction with samsara); 9. Discussion (argument, discussing the Dharma); 10. Worldly Wisdom (laukika-jñāna, mundane knowledge). The six dharmas of shame, etc., in that sutra are the same as here, while the four dharmas of faith, etc., are omitted. The reason for this is that Master Ce explained that the previous chapter on lineage explained eight types, the chapters on giving and morality extensively explained generosity, etc., and the chapter on offerings extensively explained loving-kindness and compassion, so they are not discussed here. The detailed explanation in the prose section is divided into fifteen sections. First, shame and remorse are explained, saying that for the evil deeds that one has generated, there is reliance and following without abandoning, and shame arises. Master Jing said that evil deeds are regret; after regretting, one does it again, so it is called having reliance and following without abandoning. Master Tai said that it refers to the place where regret relies, but one cannot abandon it. Relying on this place where regret relies, shame arises; one should know that this is the fourth place of reliance. Master Ji said that it is because after doing evil in the third way, one regrets it, and after regretting, one does it again; the later action relies on the previous action, so it is called having reliance. Master Ce said that shame and remorse arise for the good and evil that have already been done, as well as for doubts; evil deeds are regret, and having reliance is doubt, so the old commentary says that if it is doubt and regret, one can eliminate it oneself, and shame continues to arise; this is called the fourth place of reliance. Next, the nature of steadfast strength and upholding is explained. Master Jing said that being able to prohibit defiled mind is the nature of mindfulness and wisdom. Being able to endure suffering is the wisdom of forbearance. Not being moved by many fierce fears is the nature of indestructible diligence, and even being able to correctly discern is still wisdom. Searching for phrases and picking them out, one uses mindfulness, wisdom, and diligence as the nature of steadfast strength and upholding. Master Ce said,

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云。性勇相應下出持體也。言性勇者是精進。言相應者是定。能思擇者是慧。故莊嚴論中問無畏體相云何。偈曰。進定慧三起也。第三心無厭倦者。景雲。即用無足精進慧悲三法為體。五因緣內。一自性有力。二數貫習。由此二緣故無厭倦。下三出體。第三精進。第四妙慧。第五悲心。故知三法為體。測云。舊論云不動。今此云心無厭倦。若依莊嚴論名為不退。四門分別。一品類者有三。一聞法無厭不退。二恒大精進不退。三生死苦恒不退。二依止者有二。一慚二勇。有慚者不退退者可羞恥故。勇者不退退非猛健故。三自性者。謂欲樂大菩提。欲樂若回即退故。四差別者有三。一未成謂信行地菩薩不退。二成謂初地至七地菩薩不退。三極成不退謂八地已上菩薩不退。故知以欲數為無厭倦體。第四善知論者。景雲。此即有四。初一聞慧。第二則于已下次辯思慧。第三如是知法知義已下溫故不忘即用念與精進為體。第四又爲了知已下知新亦通聞思。測云。若依莊嚴名為知法。六門分別。一知法者。謂知五明論。二知業法者。謂知自利利他以此為業。知內論者。為自修及為他說。知因論者。為申己義及屈他義。知聲論者。為自善音令他信受。知醫論者。為除他疾。知巧論者。為令他解。三知論相。謂知此五論得有五因。是菩

【現代漢語翻譯】 云：『性勇相應下出持體也。』（云：『性』指勇猛的性質，『勇』指精進，『相應』指禪定，下文闡述了支援其存在的本質。）。言『性勇』者是精進（『性勇』指的是精進）。言『相應』者是定（『相應』指的是禪定）。能思擇者是慧（能夠進行思索和抉擇的是智慧）。故《莊嚴論》（Mahāyāna-sūtrālaṃkāra，又名《大乘莊嚴經論》）中問無畏（abhaya，無所畏懼）體相云何（體性和表現是什麼）？偈曰：『進定慧三起也』（精進、禪定和智慧三者共同生起無畏）。 第三，心無厭倦者（第三種是內心沒有厭倦）。景雲：『即用無足精進慧悲三法為體』（景法師說：『就是以永不滿足的精進、智慧和慈悲這三種法作為其本體』）。五因緣內（在五種因緣中）：一，自性有力（第一，自性具有力量）；二，數貫習（第二，通過反覆的練習和習慣）。由此二緣故無厭倦（由於這兩種因緣，所以不會感到厭倦）。下三出體（下面三種闡述其本體）：第三，精進（第三是精進）；第四，妙慧（第四是妙慧）；第五，悲心（第五是悲心）。故知三法為體（因此可知這三種法是其本體）。 測云：『舊論云不動，今此云心無厭倦。若依《莊嚴論》名為不退』（測法師說：『舊的論典中說是「不動」，現在這裡說是「心無厭倦」。如果按照《莊嚴論》的說法，就叫做「不退」』）。四門分別（從四個方面進行區分）：一，品類者有三（第一，從種類上分有三種）：一，聞法無厭不退（一，聽聞佛法沒有厭倦而不退轉）；二，恒大精進不退（二，恒常保持巨大的精進而不退轉）；三，生死苦恒不退（三，在生死輪迴的痛苦中永不退轉）。二，依止者有二（第二，從所依賴的事物上分有兩種）：一，慚（一，慚愧）；二，勇（二，勇敢）。有慚者不退，退者可羞恥故（有慚愧心的人不會退轉，因為退轉是可恥的）。勇者不退，退非猛健故（勇敢的人不會退轉，因為退轉不是勇猛的表現）。 三，自性者（第三，從自性上分）：謂欲樂大菩提（指的是渴望和喜愛偉大的菩提）。欲樂若回即退故（如果這種渴望和喜愛退轉了，那麼就會退轉）。四，差別者有三（第四，從差別上分有三種）：一，未成謂信行地菩薩不退（一，未成就，指的是信行地的菩薩不會退轉）；二，成謂初地至七地菩薩不退（二，成就，指的是初地到七地的菩薩不會退轉）；三，極成不退謂八地已上菩薩不退（三，極度成就，指的是八地以上的菩薩不會退轉）。故知以欲數為無厭倦體（因此可知，以強烈的願望作為沒有厭倦的本體）。 第四，善知論者（第四種是善於瞭解論典的人）。景雲：『此即有四（景法師說：『這有四種』）：初，一聞慧（第一，聽聞的智慧）；第二，則于已下次辯思慧（第二，在已經聽聞的基礎上進行辨析和思考的智慧）；第三，如是知法知義已下溫故不忘，即用念與精進為體（第三，像這樣瞭解了法和義之後，溫習舊的知識而不忘記，就是以憶念和精進作為其本體）；第四，又爲了知已下知新亦通聞思（第四，爲了瞭解新的知識，也需要通過聽聞和思考』）。 測云：『若依《莊嚴論》名為知法』（測法師說：『如果按照《莊嚴論》的說法，就叫做「知法」』）。六門分別（從六個方面進行區分）：一，知法者（一，了解法的人）：謂知五明論（指的是瞭解五明論）。二，知業法者（二，瞭解行業之法的人）：謂知自利利他以此為業（指的是瞭解如何自利利他，並以此作為自己的事業）。知內論者（瞭解內明論的人）：為自修及為他說（爲了自己修行以及爲了給他人講解）。知因論者（瞭解因明論的人）：為申己義及屈他義（爲了闡述自己的觀點以及駁倒他人的觀點）。知聲論者（瞭解聲明論的人）：為自善音令他信受（爲了自己美好的聲音能夠讓他人信服和接受）。知醫論者（瞭解醫方明論的人）：為除他疾（爲了去除他人的疾病）。知巧論者（瞭解工巧明論的人）：為令他解（爲了讓他人理解）。三，知論相（三，瞭解論的特徵）：謂知此五論得有五因（指的是瞭解這五種論能夠成立有五種原因）。是菩（這是菩...

【English Translation】 Cloud: 'The nature of courage corresponds to the underlying essence.' (Cloud: 'Nature' refers to the quality of courage, 'courage' refers to diligence, 'corresponds' refers to samadhi (concentration), and the following explains the essence that supports its existence.). 'Speaking of the nature of courage is diligence.' ('The nature of courage' refers to diligence). 'Speaking of correspondence is samadhi.' ('Correspondence' refers to samadhi). 'The ability to contemplate and choose is wisdom.' Therefore, in the Mahāyāna-sūtrālaṃkāra (Treatise on the Ornament of the Great Vehicle Sutras), the question is asked, 'What is the substance and appearance of abhaya (fearlessness)?' The verse says: 'Diligence, samadhi, and wisdom arise together.' Third, 'those whose minds are without weariness.' Jingyun: 'It takes the three dharmas of inexhaustible diligence, wisdom, and compassion as its essence.' Within the five causes and conditions: First, the nature itself has power; second, repeated practice and habit. Because of these two causes, there is no weariness. The following three explain the essence: Third, diligence; fourth, wonderful wisdom; fifth, compassion. Therefore, it is known that these three dharmas are the essence. Ce Yun: 'The old treatise says 'immovable,' but now it says 'the mind is without weariness.' According to the Mahāyāna-sūtrālaṃkāra, it is called 'non-retrogression'.' Distinguishing from four aspects: First, there are three categories: First, hearing the Dharma without weariness and non-retrogression; second, constant great diligence and non-retrogression; third, constant non-retrogression in the suffering of samsara. Second, there are two dependencies: First, shame; second, courage. Those with shame do not regress, because regression is shameful. The courageous do not regress, because regression is not brave. Third, the nature: refers to the desire and joy for great bodhi (enlightenment). If this desire and joy regress, then there will be retrogression. Fourth, there are three differences: First, unachieved, referring to the bodhisattvas (enlightenment beings) of the stage of faith and practice who do not regress; second, achieved, referring to the bodhisattvas from the first to the seventh bhumi (grounds) who do not regress; third, extremely achieved non-retrogression, referring to the bodhisattvas of the eighth bhumi and above who do not regress. Therefore, it is known that intense desire is the essence of non-weariness. Fourth, those who are good at knowing the treatises. Jingyun: 'There are four types: First, the wisdom of hearing; second, the wisdom of discernment and contemplation based on what has already been heard; third, like this, understanding the Dharma and its meaning, reviewing the old knowledge without forgetting, which uses mindfulness and diligence as its essence; fourth, in order to understand new knowledge, it is also necessary to go through hearing and thinking.' Ce Yun: 'According to the Mahāyāna-sūtrālaṃkāra, it is called 'knowing the Dharma'.' Distinguishing from six aspects: First, those who know the Dharma: refers to knowing the five sciences. Second, those who know the Dharma of karma: refers to knowing how to benefit oneself and others, and taking this as one's career. Those who know the inner science: for self-cultivation and for explaining to others. Those who know the science of reasoning: for expounding one's own views and refuting the views of others. Those who know the science of language: so that one's own beautiful voice can make others believe and accept. Those who know the science of medicine: to remove the diseases of others. Those who know the science of craftsmanship: to make others understand. Third, knowing the characteristics of the treatises: refers to knowing that the establishment of these five treatises has five causes. Is bodhi (enlightenment)...

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薩知論相。一聞得。二持得。三誦得。四思得。五通得。菩薩先論有聞。聞已受持。持已習誦。誦已止思。思已通達。通達者。知是功能知是過失。此是善語此是惡語。四無盡相者。謂如此智乃至無餘煩惱亦無盡故。五得果者。自知得一切種智故。六二門者。一三昧門。二知陀羅尼。知論菩薩以三昧門成熟眾生隨彼化攝故。以陀羅尼門成熟佛法隨所得法皆能持故。今此文中有三。初明聞慧。即當莊嚴論知相中聞持誦三相。二即于如是下明思慧。則當莊嚴思得相。三又爲了知下明修慧。即當莊嚴通得相。于中有二。初明有漏修慧。後於此下明無漏修慧。能知體即慧數也。第五善知世間中初問次釋后結。釋中初知世間。后隨順世間。莊嚴論說菩薩有三種知世間。一身知世間。謂舒顏熙怡歡笑。二口知者。謂即先語慰問讚美。三諦知者。一知世生。即此知苦集。二知世滅。即此知滅道。廣說如彼。就初知世間中有五。一知眾生世間。二知器世間。三作八觀。四作勝義人無我觀。第五牒結。前中有二。初知世間于厭生死上升出離不如實知。泰云。無漏道能斷生死名上升出離。而諸有情于生死出離道不如實知也。測云。人天異生出下三趣名為上升。三乘菩薩解脫三界名為出離。二知世間穢濁增減。五濁體性者。一壽濁。大乘以阿

【現代漢語翻譯】 現代漢語譯本 薩知論相（Sattva-jñāna-lakṣaṇa）：一聞得，二持得，三誦得，四思得，五通得。菩薩先討論聽聞（śruta），聽聞之後接受並保持（dhāraṇa），保持之後練習背誦（svādhyāya），背誦之後停止並思考（cintā），思考之後通達（prativedha）。通達的人，知道什麼是功用，知道什麼是過失。這是善語，這是惡語。 四無盡相（catasraḥ akṣaya-lakṣaṇāḥ）是指：像這樣的智慧乃至沒有剩餘的煩惱，也是沒有窮盡的緣故。 五得果（pañca phalāni）是指：自己知道獲得一切種智（sarvākārajñatā）的緣故。 六二門（ṣaṭ dvārāṇi）是指：一三昧門（samādhi-dvāra），二知陀羅尼（jñāna-dhāraṇī）。知道討論菩薩以三昧門來成熟眾生，隨順他們的根器進行教化和攝受的緣故。以陀羅尼門來成熟佛法，隨所獲得的佛法都能保持的緣故。 現在這段文字中有三層含義。首先闡明聞慧（śruta-mati），相當於《莊嚴論》（Abhisamayālaṃkāra）中知相的聞、持、誦三相。其次，『即于如是下』闡明思慧（cintā-mati），相當於《莊嚴論》中思得相。第三，『又爲了知下』闡明修慧（bhāvanā-mati），相當於《莊嚴論》中通得相。其中又有兩層含義，首先闡明有漏的修慧，之後『於此下』闡明無漏的修慧。能知之體就是慧數（mati-saṃkhyā）。 第五，善知世間中，首先是提問，其次是解釋，最後是總結。解釋中，首先是知世間，然後是隨順世間。《莊嚴論》說菩薩有三種知世間：一身知世間，指舒展面容，和顏悅色，歡喜微笑。二口知者，指先說話慰問和讚美。三諦知者，一知世生，就是知苦集（duḥkha-samudaya）。二知世滅，就是知滅道（nirodha-mārga）。詳細的解釋如《莊嚴論》所說。就最初的知世間中有五點：一知眾生世間（sattva-loka），二知器世間（bhājana-loka），三作八觀（aṣṭa-darśana），四作勝義人無我觀（paramārtha-pudgala-nairātmya-darśana），第五是總結。前面有兩點，首先是知世間于厭惡生死，上升出離，不如實知。泰（可能是指某位論師）說：無漏道（anāsrava-mārga）能夠斷除生死，名為上升出離。而各種有情對於生死出離之道不能如實地瞭解。 測（可能是指窺基大師）說：人天異生從下三趣出來，名為上升。三乘菩薩解脫三界，名為出離。二知世間穢濁增減。五濁（pañca kaṣāya）的體性是：一壽濁（āyuḥ-kaṣāya）。大乘以阿

【English Translation】 English version Sattva-jñāna-lakṣaṇa (Characteristics of the Knowledge of Bodhisattvas): One obtains through hearing (śruta), two obtains through retention (dhāraṇa), three obtains through recitation (svādhyāya), four obtains through thinking (cintā), five obtains through penetration (prativedha). Bodhisattvas first discuss hearing (śruta), after hearing, they accept and retain (dhāraṇa), after retaining, they practice recitation (svādhyāya), after recitation, they stop and contemplate (cintā), after contemplation, they penetrate (prativedha). Those who penetrate know what is functional and what is a fault. This is good speech, this is bad speech. The four inexhaustible characteristics (catasraḥ akṣaya-lakṣaṇāḥ) refer to: such wisdom, even until there are no remaining afflictions, is also inexhaustible. The five attainments of fruits (pañca phalāni) refer to: knowing oneself to have attained all-knowing wisdom (sarvākārajñatā). The six two gates (ṣaṭ dvārāṇi) refer to: one, the gate of samādhi (samādhi-dvāra); two, the knowledge of dhāraṇī (jñāna-dhāraṇī). Knowing that discussing Bodhisattvas uses the gate of samādhi to mature sentient beings, according to their capacities, to teach and gather them. Using the gate of dhāraṇī to mature the Dharma, being able to retain all the Dharma that is obtained. Now, there are three layers of meaning in this text. First, it clarifies the wisdom of hearing (śruta-mati), which corresponds to the three aspects of hearing, retention, and recitation in the knowledge of characteristics in the Abhisamayālaṃkāra. Second, '即于如是下' clarifies the wisdom of thinking (cintā-mati), which corresponds to the aspect of obtaining through thinking in the Abhisamayālaṃkāra. Third, '又爲了知下' clarifies the wisdom of cultivation (bhāvanā-mati), which corresponds to the aspect of obtaining through penetration in the Abhisamayālaṃkāra. Among them, there are two layers of meaning. First, it clarifies the defiled wisdom of cultivation, and then '於此下' clarifies the undefiled wisdom of cultivation. The entity of being able to know is the number of wisdom (mati-saṃkhyā). Fifth, in '善知世間' (knowing the world well), first there is a question, then an explanation, and finally a conclusion. In the explanation, first is knowing the world, and then is conforming to the world. The Abhisamayālaṃkāra says that Bodhisattvas have three kinds of knowing the world: one is knowing the world through the body, which refers to relaxing the face, being kind and pleasant, joyful and smiling. Two is knowing through the mouth, which refers to first speaking to comfort and praise. Three is knowing through truth, one is knowing the arising of the world, which is knowing suffering and accumulation (duḥkha-samudaya). Two is knowing the cessation of the world, which is knowing cessation and the path (nirodha-mārga). Detailed explanations are as described in the Abhisamayālaṃkāra. Regarding the initial knowing of the world, there are five points: one is knowing the world of sentient beings (sattva-loka), two is knowing the world of vessels (bhājana-loka), three is making eight observations (aṣṭa-darśana), four is making the observation of the selflessness of the ultimate person (paramārtha-pudgala-nairātmya-darśana), and the fifth is the conclusion. There are two points before, first is knowing the world in terms of厭惡生死 (disgusting birth and death), rising and leaving, not knowing truthfully. Tai (possibly referring to a certain commentator) said: The undefiled path (anāsrava-mārga) can cut off birth and death, and is called rising and leaving. However, various sentient beings cannot truly understand the path of leaving birth and death. Ce (possibly referring to Master Kuiji) said: Humans and gods emerging from the lower three realms are called rising. Bodhisattvas of the three vehicles liberating from the three realms are called leaving. Two is knowing the increase and decrease of the defilement of the world. The nature of the five defilements (pañca kaṣāya) is: one is the defilement of lifespan (āyuḥ-kaṣāya). The Mahāyāna takes 阿

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賴耶識連持不死假立命根。即以此命根為壽濁體。二有情濁。謂下解中雲。不識父母沙門以不信為性。若婆羅門以憍慢為體。不畏今後世罪以無明為體。不修善等以懈怠為體。即以五法為有情濁體。若同時五蘊者。通五為體。三煩惱總濁。謂除見及前五餘煩惱為此濁體。見濁謂五見者。下表異取內道妄見為體。即不正智也。劫濁謂饑饉疫病以觸中二數為體。刀兵以四塵或五蘊為劫體。若約界分別。唯欲界唯南閻浮提。所以知者。文中自說。如於今時人壽短促等。乃至如於今時漸入饑饉劫等。若論對治。由行殺故得於短命。今修不殺離於命濁。由不恭敬癡慳懈怠故有情濁起。若修恭敬離癡慳等離有情濁。若得聖道離煩惱濁及離見濁。劫濁者。若於今世一日一夜持不殺戒。終不生彼刀兵劫中。若以一食施僧福田。終不生彼饑饉劫中。以一訶梨勒果施於病人。終不生彼疫病劫中。言習非法貪者。不避母女及以姊妹等。不平等貪者。貪取他物。漸次入饑饉中劫等者。當知今時已入三災之內。然未究竟。究竟饑災至三十歲時。病至二十歲時。刀兵要十歲時。又諸菩薩于其世間下第三作八觀。舊論略無第四于能往趣世間集行有餘七句也。景雲。言於世間者。即觀苦也。於世間集於世間滅者。即觀集滅也。于能往趣世間集行者。此觀

【現代漢語翻譯】 現代漢語譯本 『賴耶識』（Ālaya-vijñāna，儲存一切經驗的意識）連結著不死的假象，從而建立『命根』（jīvita-indriya，生命力）。因此，這個『命根』就是『壽濁』（āyu-kaṣāya，壽命的污濁）的本體。 二、『有情濁』（sattva-kaṣāya，眾生的污濁）。如下文解釋：不認識父母的『沙門』（śrāmaṇa，出家修行者）以不信為本性；『婆羅門』（brāhmaṇa，祭司）以驕慢為本體；不畏懼今生和來世罪惡的人以無明為本體；不修習善行的人以懈怠為本體。這五種法就是『有情濁』的本體。如果同時是五蘊（skandha，構成個體存在的五種要素：色、受、想、行、識）的話，那麼這五蘊共同構成其本體。 三、『煩惱總濁』（kleśa-kaṣāya，煩惱的污濁）。除了『見』（dṛṣṭi，錯誤的見解）以及前五種之外的其餘煩惱，都是這種污濁的本體。『見濁』指的是五種『見』。下文表明，執著于外道的錯誤見解是其本體，也就是不正的智慧。 『劫濁』（kalpa-kaṣāya，時代的污濁）指的是饑荒、瘟疫，以觸覺中的兩種感受為本體；刀兵劫以四大元素或者五蘊為劫的本體。如果從界（dhātu，存在領域）來區分，那麼只存在於欲界（kāma-dhātu，充滿慾望的領域）和南閻浮提（Jambudvīpa，我們所居住的大陸）。之所以知道這一點，是因為經文中自己說，例如現在的人壽命短促等等，乃至現在漸漸進入饑荒劫等等。如果討論對治方法，由於殺生的行為，導致壽命短促。現在修習不殺生，就能遠離『命濁』。由於不恭敬、愚癡、慳吝、懈怠，導致『有情濁』產生。如果修習恭敬，遠離愚癡、慳吝等等，就能遠離『有情濁』。如果證得聖道，就能遠離『煩惱濁』以及『見濁』。對於『劫濁』，如果在當今世上，一日一夜持守不殺生戒，最終不會生於刀兵劫中。如果用一份食物供養僧眾這塊福田，最終不會生於饑荒劫中。用一顆訶梨勒果（harītakī，一種藥用植物）施捨給病人，最終不會生於瘟疫劫中。說到『習非法貪』，就是不避諱母親、女兒以及姐妹等等。『不平等貪』，就是貪取他人的財物。漸漸進入饑荒中劫等等，應當知道現在已經進入三災之內，但是還沒有到最終階段。最終的饑荒會持續到三十歲時，瘟疫會持續到二十歲時，刀兵劫會持續到十歲時。還有，諸位菩薩在這個世間，在第三個層次上進行八種觀察。舊的論典中略去了第四種，對於能夠前往世間的集行，還有七句話。景雲：說到『於世間』，就是觀察苦。『於世間集』、『於世間滅』，就是觀察集和滅。『于能往趣世間集行』，這是觀察……

【English Translation】 English version 『Ālaya-vijñāna』 (storehouse consciousness) connects to the illusion of immortality, thereby establishing the 『jīvita-indriya』 (life-faculty). Thus, this 『jīvita-indriya』 is the substance of 『āyu-kaṣāya』 (the turbidity of lifespan). Second, 『sattva-kaṣāya』 (the turbidity of sentient beings). As explained below: 『Śrāmaṇa』 (ascetics) who do not recognize their parents have disbelief as their nature; 『brāhmaṇa』 (priests) have arrogance as their substance; those who do not fear sins in this life and the next have ignorance as their substance; those who do not cultivate good deeds have laziness as their substance. These five dharmas are the substance of 『sattva-kaṣāya』. If it is the five skandhas (the five aggregates constituting individual existence: form, feeling, perception, volition, and consciousness) simultaneously, then the five skandhas together constitute its substance. Third, 『kleśa-kaṣāya』 (the turbidity of afflictions). Except for 『dṛṣṭi』 (wrong views) and the preceding five, the remaining afflictions are the substance of this turbidity. 『Dṛṣṭi-kaṣāya』 refers to the five 『dṛṣṭis』. The following indicates that clinging to the wrong views of external paths is its substance, which is incorrect wisdom. 『Kalpa-kaṣāya』 (the turbidity of the age) refers to famine and epidemics, with two kinds of sensations in touch as its substance; the kalpa of war takes the four great elements or the five skandhas as its substance. If distinguished by dhātu (realm of existence), it exists only in the kāma-dhātu (realm of desire) and Jambudvīpa (the continent we inhabit). The reason for knowing this is that the text itself says, for example, people today have short lifespans, and so on, even to the point that we are gradually entering the kalpa of famine, and so on. If discussing countermeasures, due to the act of killing, one obtains a short lifespan. Now, cultivating non-killing can lead to being apart from 『āyu-kaṣāya』. Due to disrespect, ignorance, stinginess, and laziness, 『sattva-kaṣāya』 arises. If cultivating respect and being apart from ignorance, stinginess, etc., one can be apart from 『sattva-kaṣāya』. If attaining the holy path, one can be apart from 『kleśa-kaṣāya』 and 『dṛṣṭi-kaṣāya』. Regarding 『kalpa-kaṣāya』, if one upholds the precept of non-killing for one day and one night in this world, one will ultimately not be born in the kalpa of war. If one offers a meal to the saṃgha (community of monks) as a field of merit, one will ultimately not be born in the kalpa of famine. If one gives a harītakī (a medicinal fruit) to a sick person, one will ultimately not be born in the kalpa of epidemics. Speaking of 『practicing illegal greed』, it means not avoiding mothers, daughters, and sisters, etc. 『Unequal greed』 means greedily taking the possessions of others. Gradually entering the kalpa of famine, etc., one should know that we have already entered the three calamities, but it has not yet reached the final stage. The final famine will last until the age of thirty, the epidemic will last until the age of twenty, and the war will last until the age of ten. Furthermore, the bodhisattvas in this world, at the third level, perform eight kinds of observations. The old treatises omit the fourth, and regarding the collective actions that can lead to the world, there are seven sentences. Jingyun: Speaking of 『in the world』, it is observing suffering. 『In the world, the arising』 and 『in the world, the cessation』 are observing the arising and cessation. 『In the collective actions that can lead to the world』, this is observing...

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受也。因受生愛。愛是集體受為往趣。集之行也。余處但作七觀不觀于受。于能往趣世間滅行者。此觀道也。愛味者重觀于集。過患者重觀于苦。及出離者重觀于滅。略不重觀于道。以能觀心即是道故。以集是生死之本所以三度觀之。泰云。於世間集者受因也。基云。問曰。何以集諦三重觀空諦滅諦二重觀耶。義曰。苦集深可厭故二三觀之。滅甚可忻故亦重觀也。又前五觀四諦唯重觀集。趣集之行謂受者。以深可厭故故重觀之。前別觀四諦下重觀四諦。愛味謂集諦或是苦諦。過患謂苦諦或是集諦。出離謂無漏二諦為一觀也。測云。相傳解言八種觀者。以七處善為七。無我為第八。此說不然。三藏勘梵釋論而釋之。義同景師。上之八觀名安立諦觀。下第四明人無我勝義之觀。謂此長老有如是名等者。舊論但有前七略無第八盡具壽量邊際。自下第五牒結前四。可知。上辯知世間竟下明隨順世間。于中有四。一明化順物情愛語行轉。二若識不識下明化稱物機利行轉。三或為現法利益事義下明化遂物心施行轉。四于所應作彼彼事中下明化合時宜同事行轉。十四垢業者。此出阿含善生問經。彼解十業云。離四結業。謂殺盜邪淫及以妄語。離四非處所起之業。謂貪瞋癡怖。離六損財。所謂一耽酒。二博戲。三放蕩。四耽著伎樂。五

【現代漢語翻譯】 受（vedanā，感受）也。因為感受而產生愛（taṇhā，渴愛）。愛是集體感受，是趨向輪迴的原因。這是集諦（samudaya-sacca，苦之集起）的行相。其他地方只作七種觀，不觀于受。對於能夠趨向世間滅行的人來說，這是道諦（magga-sacca，滅苦之道）的觀法。貪愛滋味的人著重觀察集諦。看到過患的人著重觀察苦諦（dukkha-sacca，苦諦）。以及想要出離的人著重觀察滅諦（nirodha-sacca，苦之止息）。簡略地不著重觀察道諦，因為能夠觀照的心本身就是道。因為集諦是生死之根本，所以三次觀察它。泰法師說，對於世間集起的原因是受。窺基法師問：為什麼集諦要三重觀，而空諦和滅諦只二重觀呢？義凈法師回答說：因為苦和集深可厭惡，所以二三次地觀察它。滅非常令人欣喜，所以也重複觀察。又前面的五觀和四諦，唯獨著重觀察集諦。趨向集諦的行相是指受，因為它非常令人厭惡，所以著重觀察它。前面分別觀四諦，下面著重觀四諦。愛味是指集諦或者是苦諦。過患是指苦諦或者是集諦。出離是指無漏的二諦合為一觀。窺基法師說：相傳的解釋說八種觀，以七處善為七，無我為第八。這種說法不對。三藏法師根據梵文註釋來解釋它，意思與景師相同。上面的八觀名為安立諦觀。下面第四點說明人無我的勝義之觀，說這位長老有這樣的名字等等。舊論只有前面的七種，簡略地沒有第八種，直到壽命的邊際。從下面第五點開始，重複總結前面的四點，可以知道。上面辨別知曉世間完畢，下面說明隨順世間。其中有四點。第一點說明化導順應眾生的情感，以愛語來行動轉變他們。第二點，如果認識或不認識，說明化導稱合衆生的根機，以利益的行動來轉變他們。第三點，或者爲了現世利益的事義，說明化導順遂眾生的心意，施行轉變他們。第四點，對於所應該做的各種事情中，說明化導符合時宜，以共同行動來轉變他們。十四種垢業，出自《阿含善生問經》。其中解釋十業說，遠離四種結業，即殺生、偷盜、邪淫以及妄語。遠離四種非處所產生的業，即貪、嗔、癡、怖。遠離六種損財，即一、沉迷於飲酒，二、沉迷於賭博，三、放蕩，四、沉迷於歌舞音樂，五

【English Translation】 Suffering (vedanā). Because of feeling arises craving (taṇhā). Craving is the collective feeling, is the cause of going to reincarnation. This is the aspect of Samudaya-sacca (the truth of the origin of suffering). Other places only do seven contemplations, not contemplating feeling. For those who can go to the cessation of the world, this is the contemplation of Magga-sacca (the truth of the path to the cessation of suffering). Those who crave the taste emphasize the contemplation of Samudaya. Those who see the fault emphasize the contemplation of Dukkha-sacca (the truth of suffering). And those who want to be liberated emphasize the contemplation of Nirodha-sacca (the truth of the cessation of suffering). Briefly, do not emphasize the contemplation of Magga, because the mind that can contemplate is the path itself. Because Samudaya is the root of birth and death, so contemplate it three times. Master Tai said that the cause of the arising of the world is feeling. Master Kuiji asked: Why contemplate Samudaya three times, while contemplate emptiness and Nirodha only twice? Master Yijing replied: Because suffering and Samudaya are deeply disgusting, so contemplate them two or three times. Cessation is very pleasing, so also contemplate it repeatedly. Also, the previous five contemplations and the four truths, only emphasize the contemplation of Samudaya. The aspect of going to Samudaya refers to feeling, because it is very disgusting, so emphasize the contemplation of it. The previous separate contemplation of the four truths, the following emphasizes the contemplation of the four truths. Craving refers to Samudaya or Dukkha. Fault refers to Dukkha or Samudaya. Liberation refers to the two truths of non-outflow as one contemplation. Master Ce said: The traditional explanation says eight contemplations, with the seven good places as seven, and no-self as the eighth. This statement is not correct. Tripitaka Master explains it according to the Sanskrit commentary, and the meaning is the same as Master Jing. The above eight contemplations are called the established truth contemplation. The following fourth point explains the ultimate meaning of no-self, saying that this elder has such a name and so on. The old theory only has the first seven, briefly without the eighth, until the boundary of life. Starting from the following fifth point, repeat and summarize the previous four points, which can be known. The above distinguishing and knowing the world is completed, the following explains following the world. There are four points in it. The first point explains that the transformation adapts to the emotions of sentient beings, and uses loving words to act and transform them. The second point, whether knowing or not knowing, explains that the transformation matches the roots of sentient beings, and uses beneficial actions to transform them. The third point, or for the sake of the benefits of the present life, explains that the transformation fulfills the minds of sentient beings, and implements and transforms them. The fourth point, for the various things that should be done, explains that the transformation is in line with the times, and uses common actions to transform them. The fourteen defilement karma comes from the 'Good Life Question Sutra' of the Agamas. It explains the ten karmas, saying to stay away from the four binding karmas, namely killing, stealing, sexual misconduct, and lying. Stay away from the four karmas arising from inappropriate places, namely greed, anger, delusion, and fear. Stay away from the six kinds of wealth damage, namely one, indulging in drinking, two, indulging in gambling, three, dissipation, four, indulging in singing and dancing, five

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惡友相損。六懈怠懶墮。藏隱六方者。彼問佛言。如我事於六方鬼神未知佛法亦同我否。佛言。我佛法中亦說眾生事於六方。但不同汝。所謂父母為東方。師長為南方。妻子為西方。親友為北方。奴僕為下方。高德沙門為上方。供事六方名為藏隱。遠四惡友者。一畏伏友以畏故伏非是好心。二美言友心不真實。三敬順友善惡俱順。四事惡友惡事皆作。攝四善友者。一止非友。二慈愍友。三利人友。四同事友。依彼阿含經一一別解。但舊地持云。離十四垢業。謂隱覆六方。難四惡友。攝四善友。地持應是錯也。尸佉終迦者。此應指彼阿含中說。從彼諸經人以為名。此名頂髻持。下第三總結。云如其世間正所應知者。結其第一知世間也。如其世間正所應所轉者。其第二隨順世間也。

第四十五卷

十五門中前五已訖。自下第六明修四依。分之為三。初明修正四依。二明略現四量。三明修功能。前中景雲。四依次第經論不同。略有五種。一觀入次第。如成論說。第一依法不依人。第二依了義不依不了經。第三依義不依語。第四依智不依識。此就聞思修等觀入次第。初依法不依人依了義經不依不了。簡非取是習成聞慧。第三依義不依語。簡非取是習成思慧。第四依諸賢聖智行之法習成修慧。第二從本起末作用次第

【現代漢語翻譯】 現代漢語譯本：與惡友交往會互相損害。六種懈怠懶惰，如同藏匿於六個方位的人。他們問佛陀：『像我們這樣侍奉六方鬼神，卻不瞭解佛法的人，是否和我們一樣？』佛陀說：『在我的佛法中，也講到眾生侍奉六方，但與你們不同。所謂父母為東方，師長為南方，妻子為西方，親友為北方，奴僕為下方，高德沙門（指有高尚品德的出家人）為上方。供養侍奉這六方，卻名為藏匿。遠離四種惡友：一是畏伏友，因為畏懼而屈服，並非真心；二是美言友，心不真實；三是敬順友，善惡都順從；四是做事惡友，壞事都做。親近四種善友：一是阻止作惡的友，二是慈悲憐憫的友，三是有益於人的友，四是一起做事的友。』依據彼部《阿含經》一一分別解釋。但舊《地持經》說，遠離十四種垢業，即隱瞞六方，遠離四種惡友，親近四種善友。《地持經》此處應是錯誤。『尸佉終迦』，這應是指彼部《阿含經》中所說，人們從那些經典中取名。此名意為『頂髻持』。下面第三部分總結說，『如其世間正所應知者』，總結了第一點，即瞭解世間。『如其世間正所應所轉者』，總結了第二點，即隨順世間。

第四十五卷

十五門中，前面五門已經講完。下面第六門說明修習四依。分為三部分。首先說明修正四依，其次說明略微顯現四量，最後說明修習的功能。前面部分中，景雲說，四依的次第在不同的經論中有所不同，大致有五種。一是觀行入道的次第，如《成實論》所說，第一依法不依人，第二依了義經（指意義究竟的經典）不依不了義經（指意義未究竟的經典），第三依義不依語，第四依智不依識。這是就聞、思、修等觀行入道的次第而言。開始依法不依人，依了義經不依不了義經，簡別非真，選取真實，習成聞慧（通過聽聞佛法而獲得的智慧）。第三依義不依語，簡別非真，選取真實，習成思慧（通過思考佛法而獲得的智慧）。第四依諸賢聖智行之法，習成修慧（通過修行佛法而獲得的智慧）。第二是從根本到末梢的作用次第。

【English Translation】 English version: Association with bad friends leads to mutual harm. Six kinds of negligence and laziness are like those who hide in the six directions. They asked the Buddha: 'Are those like us who serve the spirits of the six directions but do not understand the Buddha's teachings the same as us?' The Buddha said: 'In my Buddha-dharma, it is also said that sentient beings serve the six directions, but it is different from you. The so-called parents are the east, teachers are the south, wives and children are the west, relatives and friends are the north, servants are the lower direction, and virtuous Shramanas (referring to monks with noble virtues) are the upper direction. Offering service to these six directions is called hiding. Stay away from four kinds of bad friends: first, the fearful friend, who submits out of fear and is not sincere; second, the flattering friend, whose heart is not true; third, the obedient friend, who obeys both good and evil; fourth, the friend who does evil deeds, who does all kinds of bad things. Associate with four kinds of good friends: first, the friend who stops you from doing wrong; second, the compassionate friend; third, the friend who benefits others; and fourth, the friend who works together with you.' According to the respective explanations in the Agama Sutras. But the old Bhumi-dhāraka Sutra says to stay away from the fourteen defiled actions, which are concealing the six directions, staying away from four kinds of bad friends, and associating with four kinds of good friends. The Bhumi-dhāraka Sutra is probably wrong here. 'Śikhā-cūḍa', this should refer to what is said in the Agama Sutras, and people take names from those sutras. This name means 'holding the topknot'. The third part below concludes by saying, 'As the world should rightly know', summarizing the first point, which is understanding the world. 'As the world should rightly transform', summarizing the second point, which is conforming to the world.

Volume 45

Among the fifteen doors, the first five have been explained. The sixth door below explains the practice of the Four Reliances. It is divided into three parts. First, it explains the correct practice of the Four Reliances; second, it explains the slight manifestation of the Four Measures; and third, it explains the function of practice. In the previous part, Jingyun said that the order of the Four Reliances differs in different sutras and treatises, and there are roughly five kinds. First, the order of entering the path through contemplation, as stated in the Tattvasiddhi Śāstra, is: first, rely on the Dharma, not on the person; second, rely on the definitive meaning sutras (referring to sutras with ultimate meaning), not on the provisional meaning sutras (referring to sutras with non-ultimate meaning); third, rely on the meaning, not on the words; and fourth, rely on wisdom, not on consciousness. This is in terms of the order of entering the path through hearing, thinking, and cultivating. At the beginning, rely on the Dharma, not on the person, rely on the definitive meaning sutras, not on the provisional meaning sutras, distinguish the untrue, select the true, and cultivate the wisdom of hearing (wisdom gained through hearing the Buddha's teachings). Third, rely on the meaning, not on the words, distinguish the untrue, select the true, and cultivate the wisdom of thinking (wisdom gained through thinking about the Buddha's teachings). Fourth, rely on the Dharma of the wise and virtuous, and cultivate the wisdom of cultivation (wisdom gained through practicing the Buddha's teachings). Second, the order of function from the root to the tip.

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。如涅槃說。第一依法不依人者。法是真如理體。第二依義不依語者。義是佛果。所謂般若解脫法身。依理成德故次辯之。第三依智不依識。智是佛智即是用。聞依德起用故次辨之。第四依了義經不依不了者。依智起說故后辨之。第三舉果尋因以明次第。亦如涅槃經說。第一依義。義即般若解脫法身。此是佛德是以先論。第二依法不依人者。法是真如之理。果依理成故次辨之。第三依智不依識。智是了因。由智顯如故次辨之。第四依了義經不依不了者。由依了義經教漸修習故方成證理之智。故次辨之。第四舉深尋淺次第。如維摩經法供養品說。第一依義。義是二空所顯真如。第二依智。智是證智。依理方起故次辨。第三依了義經。經是義詮。前所辯義由詮故顯故次辨之。第四依法。法謂地前行法。依於行法修習方得證理之智。第五依義道理起修次第。如此中說。初依義不依語。即用教下所詮一切義以為所依不依于語。雖復依義。義若與彼四道理法不相違者。方可得依。是故次辯依。第二法。法是四種道理之法。此上二種依義道理以明次第。后之二種起修次第。第三依了義經不依不了義經。即詮三性教法爲了義經。余教不了不可為依。由依了義教故修成證智。是故第四次辨依智不依聞思。基云。依諸經論次第不同。如涅

【現代漢語翻譯】 現代漢語譯本： 如《涅槃經》所說。第一，依法不依人：法是真如理體（宇宙萬物的真實本質）。第二，依義不依語：義是佛果（佛陀證悟的境界），即般若（智慧）、解脫（從輪迴中解脫）和法身（佛陀的真身）。因為依理才能成就功德，所以接下來辨析它。第三，依智不依識：智是佛智，即其作用。因為聽聞后依功德而起作用，所以接下來辨析它。第四，依了義經不依不了義經：因為依智而說法，所以最後辨析它。第三，舉果尋因以明次第，也如《涅槃經》所說。第一，依義：義即般若、解脫、法身。這是佛的功德，所以先論述。第二，依法不依人：法是真如之理。果依理而成，所以接下來辨析它。第三，依智不依識：智是了因（證悟的根本原因）。由智來顯現真如，所以接下來辨析它。第四，依了義經不依不了義經：因為依靠了義經教逐漸修習，才能成就證理之智。所以接下來辨析它。第四，舉深尋淺次第，如《維摩經·法供養品》所說。第一，依義：義是二空（人空和法空）所顯現的真如。第二，依智：智是證智（證悟的智慧）。依理才能生起，所以接下來辨析。第三，依了義經：經是義詮（意義的解釋）。前面所辨析的義，因為有詮釋才能顯現，所以接下來辨析它。第四，依法：法是指地前行法（菩薩十地之前的修行方法）。依靠修行這些方法才能證得真理之智。第五，依義道理起修次第，如此中所說。初依義不依語，即用教下所詮釋的一切義作為所依，不依于語言。雖然依義，但如果義與那四種道理之法不相違背，才可以依。所以接下來辨析依。第二，法：法是四種道理之法。以上兩種依義道理來闡明次第。后兩種是起修次第。第三，依了義經不依不了義經：即詮釋三性（遍計所執性、依他起性、圓成實性）的教法爲了義經。其餘教法不了義，不可作為所依。因為依靠了義經教才能修成證智。所以第四次辨析依智不依聞思。基（窺基大師）說：『依據諸經論，次第不同，如《涅槃經》…』

【English Translation】 English version: As stated in the Nirvana Sutra. First, rely on the Dharma, not on the person: Dharma is the true suchness (the true essence of all things in the universe). Second, rely on the meaning, not on the words: The meaning is the fruit of Buddhahood (the state of enlightenment of the Buddha), namely Prajna (wisdom), liberation (liberation from Samsara), and Dharmakaya (the true body of the Buddha). Because merit is achieved by relying on the principle, it is analyzed next. Third, rely on wisdom, not on consciousness: Wisdom is the wisdom of the Buddha, which is its function. Because the function arises from merit after hearing, it is analyzed next. Fourth, rely on definitive sutras, not on provisional ones: Because the Dharma is spoken based on wisdom, it is analyzed last. Third, explain the order by seeking the cause from the effect, as stated in the Nirvana Sutra. First, rely on the meaning: The meaning is Prajna, liberation, and Dharmakaya. This is the merit of the Buddha, so it is discussed first. Second, rely on the Dharma, not on the person: Dharma is the principle of true suchness. The fruit is achieved by relying on the principle, so it is analyzed next. Third, rely on wisdom, not on consciousness: Wisdom is the direct cause (the fundamental cause of enlightenment). True suchness is revealed by wisdom, so it is analyzed next. Fourth, rely on definitive sutras, not on provisional ones: Because one gradually cultivates by relying on the teachings of definitive sutras, one can achieve the wisdom of realizing the principle. So it is analyzed next. Fourth, explain the order from the profound to the shallow, as stated in the Vimalakirti Sutra, Chapter on Dharma Offerings. First, rely on the meaning: The meaning is the true suchness revealed by the two emptinesses (emptiness of self and emptiness of phenomena). Second, rely on wisdom: Wisdom is the wisdom of realization. It arises by relying on the principle, so it is analyzed next. Third, rely on definitive sutras: Sutras are the interpretation of meaning. The meaning analyzed earlier is revealed because of the interpretation, so it is analyzed next. Fourth, rely on the Dharma: Dharma refers to the practices before the ten Bhumis (the stages of practice before the ten Bodhisattva grounds). One can attain the wisdom of realizing the principle by relying on the practice of these methods. Fifth, the order of arising and cultivating based on the principle of meaning, as stated here. First, rely on the meaning, not on the words, that is, use all the meanings interpreted under the teachings as the basis, not relying on the words. Although relying on the meaning, if the meaning does not contradict those four principles of Dharma, then it can be relied upon. So the reliance is analyzed next. Second, Dharma: Dharma is the Dharma of the four principles. The above two types of relying on the principle of meaning are used to clarify the order. The latter two types are the order of arising and cultivating. Third, rely on definitive sutras, not on provisional sutras: That is, the teachings that interpret the three natures (the completely imputed nature, the dependent nature, and the perfectly established nature) are definitive sutras. Other teachings are provisional and cannot be relied upon. Because one can cultivate and achieve the wisdom of realization by relying on the teachings of definitive sutras. So the fourth analysis is relying on wisdom, not on hearing and thinking. Ji (Master Kuiji) said: 'According to the various sutras and treatises, the order is different, such as the Nirvana Sutra...'

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槃經從果推因說次第。謂真如是果。可依真果不可依人。即緣如智名義。可依此義不可依語。即因此智起后得說法。可依此智不可依識。既聞法已可依了義不可依不了義。又卻推從因至果。即以法為證真如。智即是因義。為真如即是果可依了義。即先觀因後方觀智不依于識。合此五重不能煩記。今此文即為第三重也。測云。此四依中前二明攝法次第。義能成行故先為依義為理也。義藉詮顯故次依法法為教也。后二明起修次第。依前教法修習正解故。次第三依了義經。依理義修習起行故。次第四明其依智。闇說大說者。測云。謂勝論等外道所說名闇。諸佛所說名大說。正慧了此說已以道理聖法為依。不同莊嚴論唯用教法為依。于真實義者。謂於四種真實理。法毗奈耶者。此有兩釋。一云。法是二藏。毗奈耶即是毗奈耶藏。二法是三藏。即是三藏滅惡之用通名毗奈耶。本性義者。基云。即諸法本體。言識有八種。是識之本性。小乘不了義不說。故辨于本性亦不能了也。測云。依於一切異種種門辨盡所有性如所有性。故云依種種門辯本生義。依智不依識中基云。聞思是智何故不依。義曰。雖是智散智也。未圓滿故不可依。若爾世間非應可依。義曰。亦不依。且以三慧相對。今不依者。論唯言聞思慧。其修慧中亦有不依也。顯

【現代漢語翻譯】 現代漢語譯本 《涅槃經》從結果推導原因來說明次第。所謂真如（Tathata，事物的真實如是的狀態）是結果。可以依靠真如這個結果，但不可依靠人。這就是緣如智（智，智慧；如，真如）的名義。可以依靠這個名義，但不可依靠語言。也就是因此智（因智，根本智）而生起后得說法（后得智，根本智之後獲得的智慧）。可以依靠此智，但不可依靠識（識，意識）。既然聽聞了佛法，就可以依靠了義（Nītārtha，究竟真實之義），但不可依靠不了義（Neyārtha，非究竟真實之義）。 又反過來從原因推導至結果，就是用法（Dharma，佛法）來證明真如。智就是原因義，真如就是結果。可以依靠了義，也就是先觀察原因，然後才觀察智，不依賴於識。合起來這五重關係，難以全部記住。現在這段文字就是第三重關係。 窺基法師解釋說，這四依（四種依靠）中，前兩種說明了攝法的次第，義（Artha，意義）能夠成就修行，所以首先要依靠義，義是理（理，道理）。義憑藉詮釋來顯現，所以其次要依靠法（Dharma，佛法），法是教（教，教導）。后兩種說明了開始修行的次第。依靠前面的教法修習正確的理解，所以第三要依靠了義經（Nītārtha-sūtra，闡述究竟真實之義的經典）。依靠理義修習而生起修行，所以第四要依靠智。 『闇說』（Tamas-kathā，黑暗的言論）和『大說』（Mahā-kathā，偉大的言論）是什麼意思呢？窺基法師解釋說，勝論（Vaiśeṣika，印度哲學流派）等外道（Tīrthika，佛教以外的宗教或哲學）所說的稱為『闇』，諸佛（Buddha，覺悟者）所說的稱為『大說』。正確的智慧瞭解這些言論后，以道理和聖法（Ārya-dharma，聖者的法）為依靠，不同於《莊嚴論》（Alaṃkāra-śāstra，佛教論典）只用教法為依靠。 『于真實義者』，是指四種真實理（Satya，真理）。『法毗奈耶者』（Dharma-vinaya，法和戒律），對此有兩種解釋。一種說法是，法是經藏（Sūtra-piṭaka，佛經的集合）和論藏（Abhidhamma-piṭaka，佛教哲學的集合），毗奈耶（Vinaya，戒律）就是律藏（Vinaya-piṭaka，戒律的集合）。另一種說法是，法是三藏（Tripiṭaka，佛教經典的總稱），也就是三藏滅除惡行的作用統稱為毗奈耶。 『本性義者』，窺基法師解釋說，就是諸法的本體。說識有八種，是識的本性。小乘（Hīnayāna，小乘佛教）不了義，不談論這個，所以辨別本性也不能瞭解。 窺基法師解釋說，依靠一切不同的種種門（Prakāra，方式）來辨別盡所有性（Sarva-vastuka，一切事物的所有性質）和如所有性（Yathā-vastuka，事物本來的真實性質），所以說依靠種種門來辨別本生義（Pūrva-jāti-artha，前世的意義）。 在『依智不依識』中，窺基法師解釋說，聞（Śruta，聽聞）和思（Cinta，思考）是智，為什麼不依靠呢？回答說，雖然是智，但只是散智（Vikṣipta-citta，散亂的意識），沒有圓滿，所以不可依靠。如果這樣，世間智（Laukika-jñāna，世俗的智慧）難道應該依靠嗎？回答說，也不依靠。暫且以三慧（Tri-prajñā，三種智慧，即聞慧、思慧、修慧）相對而言，現在不依靠的，論中只說了聞慧和思慧，修慧（Bhāvanā-prajñā，通過修行獲得的智慧）中也有不依靠的。顯現出來。

【English Translation】 English version The Nirvana Sutra explains the sequence by inferring causes from results. The so-called Tathata (真如, the true suchness of things) is the result. One can rely on the result of Tathata, but not on people. This is the meaning of Jnana (智, wisdom) based on Tathata (如, suchness). One can rely on this meaning, but not on language. That is, based on this Hetu-jnana (因智, fundamental wisdom), the subsequent teachings of Prsthalabdha-jnana (后得智, wisdom attained after fundamental wisdom) arise. One can rely on this wisdom, but not on Vijnana (識, consciousness). Having heard the Dharma (法, Buddhist teachings), one can rely on Nītārtha (了義, definitive meaning), but not on Neyārtha (不了義, provisional meaning). Conversely, inferring from cause to result means using the Dharma to prove Tathata. Jnana is the meaning of the cause, and Tathata is the result. One can rely on Nītārtha, which means first observing the cause and then observing wisdom, without relying on consciousness. Combining these five layers is difficult to remember completely. This passage is the third layer. Kuei-chi (窺基), explains that among these four reliances (四依), the first two explain the sequence of embracing the Dharma. Artha (義, meaning) can accomplish practice, so one should first rely on meaning, which is Principle (理, reason). Meaning is revealed through interpretation, so one should then rely on Dharma (法, Buddhist teachings), which is Teaching (教, instruction). The latter two explain the sequence of starting practice. Relying on the previous teachings to cultivate correct understanding, one should then rely on Nītārtha-sūtra (了義經, sutras expounding definitive meaning). Relying on the principle of meaning to cultivate practice, one should then rely on wisdom. What are 'Dark Sayings' (Tamas-kathā, 闇說) and 'Great Sayings' (Mahā-kathā, 大說)? Kuei-chi explains that what is said by Vaisheshika (勝論) and other Tīrthikas (外道, non-Buddhist religions or philosophies) is called 'Dark', and what is said by the Buddhas (佛, enlightened ones) is called 'Great'. Correct wisdom understands these sayings and relies on reason and Arya-dharma (聖法, the Dharma of the noble ones), unlike the Alankara-shastra (莊嚴論, Buddhist treatise) which only relies on teachings. 'Regarding the meaning of reality', it refers to the four kinds of Satya (真實理, truths). 'Dharma-vinaya' (法毗奈耶, Dharma and discipline) has two interpretations. One interpretation is that Dharma is the Sutra-pitaka (經藏, collection of sutras) and Abhidhamma-pitaka (論藏, collection of Buddhist philosophy), and Vinaya (毗奈耶, discipline) is the Vinaya-pitaka (律藏, collection of monastic rules). Another interpretation is that Dharma is the Tripiṭaka (三藏, the three baskets of Buddhist scriptures), which means that the function of the three baskets to eliminate evil deeds is collectively called Vinaya. 'The meaning of inherent nature' (本性義者), Kuei-chi explains, is the essence of all dharmas. It is said that there are eight kinds of consciousness, which are the inherent nature of consciousness. The Hīnayāna (小乘, Theravada Buddhism) does not understand the definitive meaning and does not discuss this, so it cannot understand the discrimination of inherent nature. Kuei-chi explains that relying on all different kinds of Prakāra (種種門, ways) to distinguish Sarva-vastuka (盡所有性, all the properties of all things) and Yathā-vastuka (如所有性, the true nature of things as they are), it is said that relying on various ways to distinguish the meaning of Pūrva-jāti-artha (本生義, the meaning of previous lives). In 'relying on wisdom, not on consciousness', Kuei-chi explains, hearing (Śruta, 聞) and thinking (Cinta, 思) are wisdom, so why not rely on them? The answer is that although they are wisdom, they are only scattered wisdom (Vikṣipta-citta, 散智, distracted consciousness), not complete, so they cannot be relied on. If so, should worldly wisdom (Laukika-jñāna, 世間智) be relied on? The answer is no. For the time being, in relation to the three wisdoms (Tri-prajñā, 三慧, the three wisdoms: hearing, thinking, and cultivation), what is not relied on now is that the treatise only mentions the wisdom of hearing and thinking, and there is also non-reliance in the wisdom of cultivation (Bhāvanā-prajñā, 修慧, wisdom gained through practice). It is revealed.

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四量中景雲。謂所說義即是依義。正理者即是依法。大師者即依大師所說了義經也。修所成慧者即依智也。第七明無礙中景雲。四並用如量智為體。法無礙中一切異門者。名味句教多種差別故名一切異門。盡所有性者。教詮俗諦。如所有性者。教詮真諦。亦可直就俗諦中總詮俗諦名盡所有。別詮俗法一一差別有多義門名如所有性。直就詮真理亦二義。如總詮真如名盡所有。別詮真如名為無生無滅法界實際等義名如所有。義無礙中謂辯所詮義種種不同名一切異相。余義同前。並言依修所成。故知唯取修慧。釋詞無礙則善知方言訓釋不同。辨無礙中於一切法一切品別。所對機根及能起業差別非一故名品別。若機若業皆有盡所有性如所有性分別可知。基云。法以能詮之教也。能詮慧是法無礙體。其義無礙解。即前法下所詮之義。故能詮法中有異門之言。所詮義中有異相之談別也。即于能詮得智名法無礙。于所詮得自在名義無礙。如雜集第十四云。法無礙於一切名差別。謂依無明等於無智無見不現觀等差別名中無礙智。義無礙智相及意趣。相謂自共相。意趣謂別義等。詞無礙。此但有訓釋法言詞。如雜集亦言。謂于諸方言音謂無量國邑眾生自想音詞。釋諸論言詞謂可破名世間等。以一音演說眾生隨類各得解等種種言音也。其辨

【現代漢語翻譯】 現代漢語譯本： 關於四無礙智中的法無礙智，經文中說，所說的意義就是依據意義（依義）。正確的道理（正理）就是依據佛法（依法）。大師（大師）就是依據大師所說的意義的經典（了義經）。通過修行而成就的智慧（修所成慧）就是依據智慧（依智）。 第七段闡明無礙智，經文中說，四種無礙智並用，以如量智為本體。法無礙智中的『一切異門』，是指名稱、含義、語句、教義等多種差別，所以稱為『一切異門』。『盡所有性』，是指教義詮釋世俗諦。『如所有性』，是指教義詮釋真諦。也可以直接就世俗諦而言，總括地詮釋世俗諦稱為『盡所有』，分別地詮釋世俗法的種種差別和多種意義稱為『如所有性』。直接就詮釋真理而言也有兩種意義，如總括地詮釋真如稱為『盡所有』，分別地詮釋真如，如無生無滅、法界實際等意義，稱為『如所有』。義無礙智中，是指辯論所詮釋的意義種種不同，稱為『一切異相』。其餘意義與前文相同。因為提到『依據修行成就』，所以知道只取修慧。解釋詞無礙智，就是善於瞭解各地方言的訓釋不同。辨無礙智中，對於一切法的一切品類差別，所針對的根機以及能夠產生的業力差別並非單一，所以稱為『品別』。無論是根機還是業力，都有盡所有性和如所有性，可以分別瞭解。窺基法師說，法，是指能夠詮釋的教義。能夠詮釋的智慧是法無礙智的本體。其中的義無礙解，就是前面法無礙智所詮釋的意義。所以能夠詮釋的法中有『異門』的說法，所詮釋的意義中有『異相』的談論差別。即對於能夠詮釋的法獲得智慧，稱為法無礙智；對於所詮釋的意義獲得自在，稱為義無礙智。如《雜集論》第十四卷所說，法無礙智對於一切名稱的差別，是說依據無明等同於無智、無見、不現觀等差別名稱中的無礙智。義無礙智是關於相和意趣的，相是指自相和共相，意趣是指個別的意義等。詞無礙智，這裡只有訓釋法言詞，如《雜集論》也說，是指對於各地方言音，如無量國邑眾生各自的想法音詞，解釋各種論典的言詞，如可破名世間等。用一種聲音演說，眾生隨著各自的類別都能理解等等種種言音。其中的辨

【English Translation】 English version: Regarding the Dharma-nirbhaya (無礙智, unobstructed wisdom) within the four nirbhayas, it is said that the meaning being spoken is based on the meaning (依義, based on meaning). Correct reasoning (正理, right reason) is based on the Dharma (依法, based on the Dharma). The Great Teacher (大師, Great Teacher) refers to the sutras that explain the meaning spoken by the Great Teacher (了義經, sutras of definitive meaning). The wisdom attained through cultivation (修所成慧, wisdom attained through cultivation) is based on wisdom (依智, based on wisdom). In the seventh section, clarifying unobstructed wisdom, it is said that the four are used together, with the wisdom of measure (如量智) as the essence. 'All different aspects' (一切異門) in Dharma-nirbhaya refer to the various differences in names, meanings, sentences, teachings, etc., hence the name 'all different aspects'. 'Exhaustive nature' (盡所有性) refers to the teachings explaining conventional truth (俗諦, conventional truth). 'As-it-is nature' (如所有性) refers to the teachings explaining ultimate truth (真諦, ultimate truth). It can also be directly stated regarding conventional truth, comprehensively explaining conventional truth as 'exhaustive nature', and separately explaining the various differences and multiple meanings of conventional dharmas as 'as-it-is nature'. Directly explaining ultimate truth also has two meanings, such as comprehensively explaining Suchness (真如, Suchness) as 'exhaustive nature', and separately explaining Suchness, such as the meanings of non-origination and non-cessation, the realm of Dharma (法界, Dharma realm), actual reality (實際, actual reality), etc., as 'as-it-is nature'. In meaning-nirbhaya, it refers to arguing that the meanings being explained are all different, called 'all different aspects' (一切異相). The remaining meanings are the same as before. Because it mentions 'based on cultivation attainment', it is known that only cultivated wisdom is taken. Explaining word-nirbhaya means being good at understanding the different interpretations of local languages. In eloquence-nirbhaya, regarding all dharmas and all categories of differences, the capacities of the beings being addressed and the differences in the karma that can be generated are not singular, hence the name 'category difference' (品別). Whether it is the capacity or the karma, both have exhaustive nature and as-it-is nature, which can be understood separately. Kuiji (窺基) says that Dharma refers to the teachings that can explain. The wisdom that can explain is the essence of Dharma-nirbhaya. The meaning of meaning-nirbhaya is the meaning explained by the preceding Dharma-nirbhaya. Therefore, in the Dharma that can explain, there is the saying of 'different aspects', and in the meaning being explained, there is the discussion of 'different characteristics'. That is, obtaining wisdom regarding the Dharma that can explain is called Dharma-nirbhaya; obtaining freedom regarding the meaning being explained is called meaning-nirbhaya. As the Compendium of Abhidharma (雜集論) Volume 14 says, Dharma-nirbhaya regarding the differences in all names refers to the unobstructed wisdom in the different names based on ignorance, such as no wisdom, no seeing, no non-observation, etc. Meaning-nirbhaya is about characteristics and intentions, where characteristics refer to self-characteristics and common characteristics, and intentions refer to individual meanings, etc. Word-nirbhaya, here there are only interpretations of Dharma words, as the Compendium of Abhidharma also says, refers to the various local language sounds, such as the sounds and words of the various thoughts of countless beings in countries and cities, explaining the words of various treatises, such as destructible names, the world, etc. Using one sound to speak, beings can understand according to their respective categories, and so on, with various sounds. The eloquence

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無礙。此唯言於一切法一切品別。如雜集一切品別者。謂實有假有世俗勝義有等種種差別之辭辨也。測云。依莊嚴論第十卷四門差別。偈曰。于門相言智。釋曰。第一者謂知門智慧知義中所有名門差別故。第二者謂知相智慧知此義屬此名故。第三者謂知言智慧知異立言音故。第四者謂知智智慧知自能說法故。乃至下云舉法者以門故。釋法者以相故。令解者以言故。避難者以智故。廣說如彼。第八辨菩提資糧。若依莊嚴論。二聚攝六度門。偈曰。初二為福體。第六則是智。餘三二聚因。五亦成智聚。就下釋中。餘三者則忍進禪通為福智二聚因。五亦成智聚者。後由般若能迴向故諸波羅蜜皆成智聚。余門廣說如彼論中。第九明三十七菩提分法中。初牒前生后開列兩章。后次第解。前中謂大乘聲聞二種菩提分法名二乘理趣。菩薩于聲聞涅槃如實了知。為欲伏聲聞具一切種智故而於其中不作證取。于大乘理趣與聲聞別。測云。諸菩薩如實了知離言自性離於有無而不偏執故言而不作證。下解二章中。聲聞菩提分法指如聲聞地。解第二章文為二。初就三性真俗二觀以明道品。二約四諦安立非安立觀以辨道品。前中景雲。謂不于身份別有性者。于彼他因緣身上謂不分別決定有性則于遍計離增益執。言亦不分別一切種類都無有性者。遍

【現代漢語翻譯】 現代漢語譯本 無礙。這只是在討論一切法的一切品類差別。例如《雜集論》中關於一切品類的差別，指的是對實有、假有、世俗有、勝義有等種種差別的言辭辨析。窺基法師說，依據《莊嚴論》第十卷的四門差別，偈頌說：『于門相言智。』解釋說：第一是說，憑藉知門的智慧，能夠了解意義中所有的名門差別。第二是說，憑藉知相的智慧，能夠了解這個意義屬於這個名稱。第三是說，憑藉知言的智慧，能夠了解不同的立言發音。第四是說，憑藉知智的智慧，能夠了解自己能夠說法。乃至下文說，舉出法，是因為門；解釋法，是因為相；使人理解，是因為言；避免詰難，是因為智。詳細的解釋如《莊嚴論》所說。 第八，辨析菩提資糧。如果依據《莊嚴論》，二聚（福德資糧和智慧資糧）涵蓋六度（六波羅蜜多）之門。偈頌說：『初二為福體，第六則是智，餘三二聚因，五亦成智聚。』就下面的解釋來說，其餘三者，指的是忍辱、精進、禪定，它們是福德和智慧二聚的因。『五亦成智聚』，指的是後來由於般若（智慧）能夠迴向，所以諸波羅蜜多都成為智慧之聚。其餘的門類，詳細的解釋如《莊嚴論》中所說。 第九，闡明三十七菩提分法。首先總括前文，然後開列兩章。之後依次解釋。前文中說，大乘和聲聞（Śrāvaka，小乘佛教徒）兩種菩提分法，名為二乘的理趣。菩薩（Bodhisattva，立志成佛的人）如實了知聲聞的涅槃（Nirvana，佛教的最高目標），爲了降伏聲聞，具足一切種智，因此不對聲聞的涅槃作證取。在大乘的理趣上，與聲聞有所區別。窺基法師說，諸菩薩如實了知離言自性，遠離有和無，而不偏執，所以說『不作證』。下面解釋兩章的內容。聲聞的菩提分法，指的是如聲聞地。解釋第二章的文分為兩部分。首先就三性（遍計所執性、依他起性、圓成實性）、真俗二觀來闡明道品。其次，依據四諦（苦、集、滅、道）安立非安立觀來辨析道品。前文中，景法師說，所謂『不于身份別有性』，對於彼他因緣之身，所謂不分別決定有性，那麼對於遍計所執性就離開了增益執。說『亦不分別一切種類都無有性』，遍...

【English Translation】 English version Unobstructed. This solely speaks of all dharmas and all categories of distinctions. For example, the 'Collection of Categories' (雜集論) regarding all categories of distinctions refers to the analysis of terms differentiating between the truly existent, the falsely existent, the conventional existent, the ultimately existent, and so on. Kuiji (窺基) says, according to the fourfold distinction in the tenth chapter of the 'Ornament of the Great Vehicle Sutras' (莊嚴論), the verse states: 'Regarding the gate, characteristic, speech, and wisdom.' The explanation is: The first refers to knowing the distinctions of names within the meaning through the wisdom of knowing the gate. The second refers to knowing that this meaning belongs to this name through the wisdom of knowing the characteristic. The third refers to knowing the different ways of establishing speech sounds through the wisdom of knowing speech. The fourth refers to knowing that one can expound the Dharma oneself through the wisdom of knowing wisdom. Furthermore, the text below says that presenting the Dharma is due to the gate; explaining the Dharma is due to the characteristic; enabling understanding is due to speech; avoiding objections is due to wisdom. A detailed explanation can be found in the 'Ornament of the Great Vehicle Sutras'. Eighth, analyzing the accumulations for Bodhi (菩提, enlightenment). If based on the 'Ornament of the Great Vehicle Sutras', the two accumulations (merit and wisdom) encompass the gate of the six perfections (六波羅蜜多, Six Pāramitās). The verse states: 'The first two are the essence of merit, the sixth is wisdom, the remaining three are the cause of the two accumulations, and the five also become the accumulation of wisdom.' Regarding the explanation below, the remaining three refer to patience, diligence, and meditation, which are the cause of the two accumulations of merit and wisdom. 'The five also become the accumulation of wisdom' refers to how, later, due to prajna (般若, wisdom) being able to dedicate merit, all the perfections become the accumulation of wisdom. Further details can be found in that treatise. Ninth, clarifying the thirty-seven factors of enlightenment. First, summarizing the preceding text, then listing two chapters. Afterwards, explaining them in order. The preceding text states that the two types of factors of enlightenment for the Great Vehicle (Mahāyāna, 大乘) and the Śrāvaka (聲聞, Hearer) are called the rationales of the Two Vehicles. The Bodhisattva (菩薩, enlightenment being) truly knows the Nirvana (涅槃, cessation of suffering) of the Śrāvakas, and in order to subdue the Śrāvakas and possess all-knowing wisdom, they do not realize or grasp the Nirvana of the Śrāvakas. In the rationale of the Great Vehicle, it differs from that of the Śrāvakas. Kuiji says that the Bodhisattvas truly know the self-nature beyond words, being apart from existence and non-existence, and without clinging, therefore it is said 'do not realize'. The following explains the content of the two chapters. The factors of enlightenment for the Śrāvakas refer to the Śrāvakabhūmi. The explanation of the second chapter is divided into two parts. First, the path factors are clarified based on the three natures (遍計所執性, parikalpita-svabhāva; 依他起性, paratantra-svabhāva; 圓成實性, pariniṣpanna-svabhāva) and the two views of truth and convention. Second, the path factors are analyzed based on establishing and not establishing views according to the Four Noble Truths (苦, suffering; 集, origin; 滅, cessation; 道, path). In the preceding text, Master Jing says that 'not distinguishing existence in the body' means that regarding the body of other causes and conditions, not distinguishing a determined existence means that one is free from the clinging of addition to the imagined nature. Saying 'also not distinguishing that all types are completely non-existent'...

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計所執定性身雖彼不有。而因緣身法不得言無。故言亦不分別一切都無性。則離損減執。又于其身乃至如實了知者。此于依他法身法真如圓成實性如實了知。基云。不分別有性不為遍計執分別身有。不分別無性者。不分別依他圓成二性是無。又其身遠離言說自性法性等者。此重解圓成不起言說分別。真如是不可言說自性法性也。若準下如是菩薩于身等法不分別在等文。則亦不分別一切種類都無有性唯觀依他。遠離言說自性法性者則圓成實。今離言說言說不相稱不同依他。故下文言是四諦法性。法性則真如也。即不分別有性是遍計。不分別一切種類都無有性是依他。遠離言說自性法是圓成實也。次約四諦安立非安立門辨真俗二觀道品。初云于身等法不分別苦集滅道者。加行智中趣真如觀雖尋四諦而不分別名為勝義觀。言又則於此遠離言說自性法性乃至如實了知者。觀四諦如非安立諦正體智觀也。當知名依勝義理趣修菩提分等者。結前二番名非安立勝義觀也。若諸菩薩隨順無量已下。別觀八苦為苦諦愛為集諦乃至八支聖道名道諦等。則是安立世俗門后智觀也。第十明修止觀中。初總標兩門。言無所分別當知名止者。靜慮一緣離諸分別當知名止。次明真俗二智名觀。次別明品類差別。言一勝義世俗智前行者。景雲。先起于定

【現代漢語翻譯】 現代漢語譯本： 雖然他們不擁有被計度執著所決定的自性身，但因緣所生的身法不能說是沒有。因此說，也不分別一切都無自性，這就遠離了損減執。又對於自身乃至如實了知，這是對於依他起性、法身法、真如圓成實性如實了知。《成唯識論述記》中說：『不分別有性，不是爲了遍計所執分別身有；不分別無性，是不分別依他起性和圓成實性是無。』又自身遠離言說、自性法性等，這是再次解釋圓成實性，不起言說分別。真如是不可言說的自性法性。如果按照下文『如是菩薩于身等法不分別在』等文，那麼也不分別一切種類都無有自性，只觀察依他起性，遠離言說自性法性，那就是圓成實性。現在說遠離言說，是因為言說不相稱，不同於依他起性。所以下文說這是四諦法性，法性就是真如。即不分別有性是遍計所執，不分別一切種類都無有自性是依他起性，遠離言說自性法是圓成實性。 其次，從四諦安立和非安立的角度辨別真俗二觀的道品。開始說『對於身等法不分別苦集滅道』，在加行智中趣向真如觀，雖然尋思四諦，但不分別，稱為勝義觀。說『又則於此遠離言說自性法性乃至如實了知』，是觀察四諦如非安立諦的正體智觀。應當知道，依據勝義理趣修菩提分等，總結前面兩種情況，稱為非安立勝義觀。如果諸菩薩隨順無量等，分別觀察八苦為苦諦，愛為集諦，乃至八支聖道為道諦等，這就是安立世俗門后智觀。 第十，說明修止觀中，首先總標兩門。說『無所分別當知名止』，靜慮一緣，遠離各種分別，應當知道是止。其次說明真俗二智名為觀。其次分別說明品類差別。說『一勝義世俗智前行』，《瑜伽師地論記》中說：『先發起于定』

【English Translation】 English version: Although they do not possess the self-nature body (svabhāva-kāya) determined by conceptual attachment (parikalpita), the body-dharmas (kāya-dharmas) arising from conditions (hetu-pratyaya) cannot be said to be non-existent. Therefore, it is said that one also does not discriminate that everything is without self-nature (nihsvabhāva), thus avoiding the attachment to nihilism (uccheda-dṛṣṭi). Furthermore, to truly know the body as it is, is to truly know the dependent nature (paratantra-svabhāva), the dharma-body dharma (dharmakāya-dharma), and the perfect established nature (parinispanna-svabhāva) of suchness (tathatā). The Commentary states: 'Not discriminating existence (astitva) is not to conceptually grasp (parikalpayati) the existence of the body. Not discriminating non-existence (nastitva) is not to discriminate that the dependent (paratantra) and perfect (parinispanna) natures are non-existent.' Furthermore, that the body is far from speech, self-nature dharma (svabhāva-dharma), etc., this is a re-explanation of the perfect established nature (parinispanna-svabhāva), not giving rise to speech discriminations. Suchness (tathatā) is the inexpressible self-nature dharma (svabhāva-dharma). If according to the following text, 'Thus, Bodhisattvas do not discriminate regarding the body and other dharmas,' then one also does not discriminate that all kinds of things are without self-nature, only observing the dependent nature (paratantra-svabhāva), being far from speech, self-nature dharma (svabhāva-dharma), that is the perfect established nature (parinispanna-svabhāva). Now, saying 'far from speech' is because speech is not commensurate, different from the dependent nature (paratantra-svabhāva). Therefore, the following text says that this is the nature of the Four Noble Truths (catvāri āryasatyāni), and the nature is suchness (tathatā). That is, not discriminating existence (astitva) is conceptual attachment (parikalpita), not discriminating that all kinds of things are without self-nature is the dependent nature (paratantra-svabhāva), and being far from speech, self-nature dharma (svabhāva-dharma) is the perfect established nature (parinispanna-svabhāva). Secondly, from the perspective of establishing (anavasthita) and non-establishing (avasthita) the Four Noble Truths (catvāri āryasatyāni), distinguish the path factors (bodhipākṣika-dharmas) of the two views, true and conventional. It begins by saying, 'Regarding the body and other dharmas, not discriminating suffering (duḥkha), accumulation (samudaya), cessation (nirodha), and path (mārga),' in the stage of application of wisdom (prayoga-jñāna), approaching the view of suchness (tathatā), although contemplating the Four Noble Truths (catvāri āryasatyāni), but without discrimination, it is called the ultimate view (paramārtha-darśana). Saying 'Furthermore, regarding this being far from speech, self-nature dharma (svabhāva-dharma), even to truly knowing,' is observing the Four Noble Truths (catvāri āryasatyāni) as the correct body of the non-established truth (anavasthita-satya) wisdom view (jñāna-darśana). It should be known that relying on the ultimate meaning (paramārtha) principle to cultivate the factors of enlightenment (bodhipākṣika-dharmas), summarizing the previous two situations, is called the non-established ultimate view (anavasthita-paramārtha-darśana). If the Bodhisattvas follow the immeasurable, etc., separately observing the eight sufferings (aṣṭa duḥkha) as the truth of suffering (duḥkha-satya), craving (tṛṣṇā) as the truth of accumulation (samudaya-satya), and even the eightfold noble path (āryāṣṭāṅgamārga) as the truth of the path (mārga-satya), etc., this is the established conventional gate (avasthita-saṃvṛti-dvāra) subsequent wisdom view (pṛṣṭhalabdha-jñāna). Tenth, explaining the cultivation of cessation (śamatha) and contemplation (vipaśyanā), first generally marking the two gates. Saying 'Without discrimination, it should be known as cessation (śamatha),' meditative concentration (dhyāna) with one object, being far from various discriminations, it should be known as cessation (śamatha). Secondly, explaining the two wisdoms, true and conventional, are called contemplation (vipaśyanā). Thirdly, separately explaining the differences in categories. Saying 'One, the ultimate and conventional wisdom preceding,' The Record of the Yoga Teacher's Treatise says: 'First arising in samādhi.'

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依定修智名智前行。亦可先起于智依智修定故名智前行也。基云。則無分別智后得智之前方便定。則與加行智同時定。問曰。何以得知此中世俗智是后得智。義曰。前總標門中有二智。一如實真觀。二安立世俗妙智。故知此中世俗智是后得智。二勝義世俗智果者。景雲。若依定修智智是定果。或依智修定則定是智果。基云。則與正智后得智同時定是前加行定之果。故二智同時定體則是果也。又釋。則二智后所生等流之定故言勝義世俗智果。則二智家果也。問曰。何不明二智俱時定。義曰。下第三第四定則二智同時定也。三普於一切戲論無功用轉者。景雲。明離惡也。泰云。是俗諦智也。基云。轉則轉滅。謂正智普於一切戲論想中皆能轉滅。若如前解二智果者。此則說正智同時定之業用。若如后解者。則正明正智同時定。四則于如是離言唯事乃至一味實性者。景雲。明無分別定正證真如。泰云。則于如是俗諦中推求言說分別性不可得。于離言唯事依他性其心寂靜是真智也。基云。說正智觀依他不分別有性故入一味真如義。若依前解則說二重說二智之業用。若依后解。則重明二智之業用。第三正明體。今此明業用也。若約位者。第一在地前加行道中。第二入地以去乃至七地以前。第三在八地以上乃至九地。第四十地為止之

【現代漢語翻譯】 現代漢語譯本 依定修習智慧，名為智前行（jnana-purvamgamah）。也可以先發起智慧，依智慧修習禪定，因此名為智前行。窺基（Ji, a famous disciple of Xuanzang）說：『那麼，無分別智（nirvikalpa-jnana）的后得智（prsthalabdha-jnana）之前的方便定（upaya-samadhi），就與加行智（prayoga-jnana）同時生起。』問：『憑什麼得知這裡所說的世俗智（samvrti-jnana）是后得智呢？』義凈（Yijing, a famous translator）說：『前面總標的門中有二智，一是如實真觀（yathabhutam satyam），二是安立世俗妙智（samvrtya-satyam）。因此可知這裡所說的世俗智是后得智。』 二、勝義世俗智（paramartha-samvrti-jnana）的果（phala）是：景說：『如果依禪定修習智慧，智慧是禪定的果；或者依智慧修習禪定，那麼禪定是智慧的果。』窺基說：『那麼，與正智（samyak-jnana）、后得智同時生起的禪定，是前加行定（purva-prayoga-samadhi）的果。』因此，二智同時生起的禪定本體就是果。又解釋說：『那麼，二智之後所生起的等流定（nisyanda-samadhi），所以說是勝義世俗智的果，也就是二智之家的果。』問：『為什麼不明說二智俱時生起的禪定呢？』義凈說：『下面第三、第四定就是二智同時生起的禪定。』 三、普遍於一切戲論（prapanca）無功用轉（anabhogavrtti）是：景說：『說明遠離惡。』泰說：『是俗諦智（samvrti-satya-jnana）。』窺基說：『轉就是轉滅。』意思是說，正智普遍於一切戲論想中，都能轉滅。如果如前面的解釋，二智的果，那麼這裡就說正智同時生起的禪定的業用（karma）。如果如後面的解釋，那麼就明說正智同時生起的禪定。 四、則于如是離言唯事（nisprapanca-vastu-matra），乃至一味實性（ekarasa-vastuta）是：景說：『說明無分別定（nirvikalpa-samadhi）正證真如（tathata）。』泰說：『那麼，在如是俗諦中推求言說分別性不可得，于離言唯事依他性（paratantra-svabhava）其心寂靜，是真智（satya-jnana）。』窺基說：『說正智觀依他不分別有性，所以入一味真如義。』如果依前面的解釋，那麼就二重說二智的業用。如果依後面的解釋，那麼就重明二智的業用。第三正明體（svabhava），現在這裡明業用。如果約位（avastha）來說，第一在地上前的加行道（prayoga-marga）中，第二入地以後乃至七地以前，第三在八地以上乃至九地，第四十地為止。

【English Translation】 English version Relying on meditation to cultivate wisdom is called jnana-purvamgamah (wisdom preceding). It is also possible to first generate wisdom and then rely on wisdom to cultivate meditation, hence it is called jnana-purvamgamah. Ji (a famous disciple of Xuanzang) said: 'Then, the upaya-samadhi (expedient concentration) before the prsthalabdha-jnana (post-attainment wisdom) of nirvikalpa-jnana (non-discriminative wisdom) arises simultaneously with prayoga-jnana (application wisdom).' Question: 'How do we know that the samvrti-jnana (conventional wisdom) mentioned here is post-attainment wisdom?' Yijing (a famous translator) said: 'In the general introduction, there are two wisdoms: one is yathabhutam satyam (seeing reality as it is), and the other is samvrtya-satyam (establishing wonderful conventional wisdom). Therefore, we know that the samvrti-jnana mentioned here is post-attainment wisdom.' Second, the phala (fruit) of paramartha-samvrti-jnana (ultimate conventional wisdom) is: Jing said: 'If one relies on meditation to cultivate wisdom, wisdom is the fruit of meditation; or if one relies on wisdom to cultivate meditation, then meditation is the fruit of wisdom.' Kuiji said: 'Then, the samadhi that arises simultaneously with samyak-jnana (right wisdom) and post-attainment wisdom is the fruit of purva-prayoga-samadhi (preliminary application concentration).' Therefore, the essence of the samadhi that arises simultaneously with the two wisdoms is the fruit. Another explanation says: 'Then, the nisyanda-samadhi (resultant flow concentration) that arises after the two wisdoms is said to be the fruit of ultimate conventional wisdom, which is the fruit of the family of the two wisdoms.' Question: 'Why not clearly state the samadhi that arises simultaneously with the two wisdoms?' Yijing said: 'The third and fourth samadhis below are the samadhis that arise simultaneously with the two wisdoms.' Third, anabhogavrtti (effortless operation) universally in all prapanca (conceptual proliferation) is: Jing said: 'It explains being free from evil.' Tai said: 'It is samvrti-satya-jnana (conventional truth wisdom).' Kuiji said: 'Vrtti (operation) is extinction.' It means that right wisdom can universally extinguish all conceptual proliferation. If we interpret it as the fruit of the two wisdoms as before, then it describes the karma (activity) of the samadhi that arises simultaneously with right wisdom. If we interpret it as the latter, then it clearly describes the samadhi that arises simultaneously with right wisdom. Fourth, nisprapanca-vastu-matra (mere reality free from conceptual proliferation), up to ekarasa-vastuta (single-flavored reality) is: Jing said: 'It explains that nirviklapa-samadhi (non-discriminative concentration) directly realizes tathata (suchness).' Tai said: 'Then, in such conventional truth, seeking speech and discrimination is unattainable. In paratantra-svabhava (other-dependent nature) of mere reality free from conceptual proliferation, the mind is tranquil, which is satya-jnana (true wisdom).' Kuiji said: 'It says that right wisdom observes the other-dependent nature without discriminating its existence, so it enters the meaning of single-flavored suchness.' If we interpret it as the former, then it doubly describes the activity of the two wisdoms. If we interpret it as the latter, then it repeatedly clarifies the activity of the two wisdoms. The third correctly explains svabhava (essence), and now it explains karma (activity). If we talk about avastha (stages), the first is in the prayoga-marga (path of application) before the ground, the second is after entering the ground up to the seventh ground, the third is from the eighth ground up to the ninth ground, and the fourth is up to the tenth ground.

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入于佛地。略有四行當知名觀已下文者。景雲。言謂即四行止道前行者。此第一句明依四種止行以修于觀名止道前行。亦可依觀修前四種止行名止行前行。於一切法遠離增益不正執邊者。此第二句知遍計無相也。遠離損減不正執邊者。此第三句了知圓成有也。及與隨順無量諸法差別等者。此第四句明於依他因緣之法差別觀也。泰云。言謂即四行止道前行者。四止道前方便思量觀察故名四觀也。從四觀後任運而轉不作意思量即名四止。基云。謂即四行之止道前行是第一即加行智。前四止中之前行智有有漏聞思也。且論四止行之智。其實與第一止同時觀是加行智。亦在此第一攝。離增益執第二。離損減執第三。二即無分別智離二過也。及與隨順乃至安立理趣是第四后得智。此四智地地皆有。別配稍難。下第三結也。第十一明方便善巧。先總標舉。后別徴解。既言為內外二別。何得內中有成熟眾生之義外中有自成之義。義曰。于內中雖言外眾生。意取菩薩心。故言內。于外義在有情。不存於內自熟。解外六之中。初徴開六。后次第解。于中初別解前二。次總解后四。一月不食是外道計。投巖赴火是尼犍子計。婆羅門吠地迦咒者。此云明咒也。究竟凈謂為無漏出世凈也。解后四中先並作四問。第二解釋。第三總結。釋中開六章

【現代漢語翻譯】 現代漢語譯本 入于佛地（進入佛的境界）。略有四行當知名觀已下文者（大概有四種修行方法，應當瞭解，在接下來的經文中會提到）。 景雲（人名，對經文的註釋）。言謂即四行止道前行者（意思是說，這四種修行方法是止觀之前的準備階段）。此第一句明依四種止行以修于觀名止道前行（第一句說明，依靠四種止的修行來修習觀，稱為止道前行）。亦可依觀修前四種止行名止行前行（也可以依靠觀來修習之前的四種止的修行，稱為止行前行）。 於一切法遠離增益不正執邊者（對於一切法，遠離增加或誇大的不正確的執著）。此第二句知遍計無相也（第二句是瞭解遍計所執性是無自性的）。 遠離損減不正執邊者（遠離減少或貶低的不正確的執著）。此第三句了知圓成有也（第三句是瞭解圓成實性是存在的）。 及與隨順無量諸法差別等者（以及隨順無量諸法的差別等等）。此第四句明於依他因緣之法差別觀也（第四句說明對於依他起性的諸法進行差別觀）。 泰云（人名，對經文的註釋）。言謂即四行止道前行者（意思是說，這四種修行方法是止觀之前的準備階段）。四止道前方便思量觀察故名四觀也（在四止之前，方便地思量觀察，所以稱為四觀）。從四觀後任運而轉不作意思量即名四止（從四觀之後，自然而然地運轉，不再進行有意識的思量，就稱為四止）。 基云（人名，對經文的註釋）。謂即四行之止道前行是第一即加行智（意思是說，這四種修行方法是止觀之前的準備階段，第一種就是加行智）。前四止中之前行智有有漏聞思也（在前面的四種止中，作為前行的智慧是有染污的聞思）。且論四止行之智（暫且討論四止行的智慧）。其實與第一止同時觀是加行智（實際上，與第一止同時進行的觀就是加行智）。亦在此第一攝（也包含在這第一種中）。 離增益執第二（遠離增加的執著是第二種）。離損減執第三（遠離減少的執著是第三種）。二即無分別智離二過也（這兩種就是無分別智，遠離了兩種過失）。 及與隨順乃至安立理趣是第四后得智（以及隨順乃至安立理趣是第四種后得智）。此四智地地皆有（這四種智慧在各個菩薩的階位都有）。別配稍難（分別對應比較困難）。下第三結也（下面是第三部分的總結）。 第十一明方便善巧（第十一部分說明方便善巧）。先總標舉（先總的標明）。后別徴解（然後分別解釋）。既言為內外二別（既然說是內外兩種區別）。何得內中有成熟眾生之義外中有自成之義（為什麼內中會有成熟眾生的意義，而外中會有自我成就的意義）。 義曰（解釋說）。于內中雖言外眾生（在內中雖然說的是外面的眾生）。意取菩薩心（意思是菩薩的心）。故言內（所以說是內）。于外義在有情（在外面的意義在於有情眾生）。不存於內自熟（不存在於內部自我成熟）。 解外六之中（解釋外面的六種方法中）。初徴開六（首先提出並展開六種）。后次第解（然後依次解釋）。于中初別解前二（其中首先分別解釋前兩種）。次總解后四（然後總的解釋后四種）。 一月不食是外道計（一個月不吃飯是外道的計算方法）。投巖赴火是尼犍子計（跳下懸崖，衝向火堆是尼犍子（Nigantha）的計算方法）。婆羅門吠地迦咒者（婆羅門（Brahman）吠地迦（Vaidika）的咒語）。此云明咒也（這裡指的是明咒）。究竟凈謂為無漏出世凈也（究竟清凈指的是無漏的出世清凈）。 解后四中先並作四問（解釋后四種方法中，先合併提出四個問題）。第二解釋（第二部分進行解釋）。第三總結（第三部分進行總結）。釋中開六章（解釋中展開六個章節）。

【English Translation】 English version Entering the Buddha-ground (entering the realm of the Buddha). There are roughly four practices that should be understood, which will be mentioned in the following text. Jingyun (name of a person, commentary on the scripture). 'Words mean that the four practices are preliminary to the path of cessation.' This first sentence clarifies that relying on the four types of cessation practices to cultivate contemplation is called the preliminary practice of the path of cessation. It can also be that relying on contemplation to cultivate the previous four types of cessation practices is called the preliminary practice of cessation. 'Regarding all dharmas, being far from the incorrect attachment of increasing or exaggerating.' This second sentence understands that the nature of parikalpita (completely conceptualized nature) is without self-nature. 'Being far from the incorrect attachment of decreasing or diminishing.' This third sentence understands that the parinispanna (perfected nature) exists. 'And conforming to the differences of countless dharmas, etc.' This fourth sentence clarifies the contemplation of the differences of dharmas that are dependent on other causes and conditions (paratantra). Taiyun (name of a person, commentary on the scripture). 'Words mean that the four practices are preliminary to the path of cessation.' Because of the preliminary expedient thinking and observation before the four cessations, it is called the four contemplations. After the four contemplations, naturally turning without intentional thinking is called the four cessations. Jiyun (name of a person, commentary on the scripture). 'Meaning that the preliminary practice of the path of cessation of the four practices is the first, which is the heat stage wisdom (加行智).' The preliminary wisdom among the previous four cessations has contaminated hearing and thinking. Let's discuss the wisdom of the four cessation practices. In fact, the contemplation simultaneous with the first cessation is the heat stage wisdom. It is also included in this first one. 'Separating from the attachment of increasing is the second.' 'Separating from the attachment of decreasing is the third.' These two are non-discriminating wisdom, separating from the two faults. 'And conforming to, up to establishing the principles, is the fourth acquired wisdom (后得智).' These four wisdoms are present in every Bodhisattva stage. It is slightly difficult to separately match them. The third part below is the conclusion. The eleventh explains skillful means. First, generally state it. Then, separately explain it. Since it is said to be two distinctions, internal and external, how can the internal have the meaning of maturing sentient beings, and the external have the meaning of self-accomplishment? The meaning says: Although the internal speaks of external sentient beings, it refers to the mind of the Bodhisattva. Therefore, it is called internal. The meaning of the external lies in sentient beings. It does not exist internally for self-maturation. Among the explanation of the six external methods, first propose and unfold the six. Then, explain them in order. Among them, first separately explain the first two. Then, generally explain the last four. Not eating for a month is the calculation of external paths. Throwing oneself off a cliff and rushing into fire is the calculation of the Niganthas (尼犍子). The Brahman (婆羅門) Vaidika (吠地迦) mantras. This refers to bright mantras. Ultimate purity refers to uncontaminated, transcendent purity. In explaining the last four methods, first combine them into four questions. The second part explains. The third part concludes. The explanation unfolds into six chapters.

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門。后次第解。解初方便中。謂諸菩薩乃至又于趣入遍緣一切三摩地門能為隨順等以來明隨順。以下明會通。隨順順彼。會通為釋經說。隨順其生欣樂方便偏緣故也。隨順中先愛語則美語也。次佈施亦復現行近施隨順轉等者是也。近施隨順轉者謂隨起施而攝近之。或近施則行施攝事而近之。隨轉則同事攝事。由佈施財同伴事除所生恚等。生愛敬下明利行。為現神通記顯說等者則三輪也。又于趣入遍緣一切三摩地門能為隨順教授教誡等者。謂有三摩地能遍緣一切。則一切種智定也。若有趣入者隨順彼故教授教誡是此中意也。會通中。云爲彼說言此經不說一切諸法都無所有但說諸法所言自性都所有等者。不說依他等二性都無。然說遍計所言自性是無也。雖有一切所言說事依止彼故諸言說轉然彼所說可說自性據第一義非其自性等者。雖有依他等所言說事依此事起遍計言說。如此言說所說自性如兔角故據第一義。非如遍計所執言說自性。言無事則無遍計事也。非無依他。譬如空中有眾多色色業可得容受一切諸色色業等者。此喻真如。如空遍計如色等。如下唯遣遍計諸似色色業證真如似空之性。又如幻夢悲如顯現如實是有等者。上來明喻真如似空。色業似遍計就此以下喻依他如幻等。如遍計執者非有如計實人等。其假相似不無則

依他也。如是諸法如愚夫言說串習下。總結上來明依他圓成有遍計無也。約勝義離言自性。此性非無所有存二性也。由此方便悟入道理一切諸法非有非無猶如幻夢其性無二者。此結上三性。言遍計亦非有非無非有同兔角也。非無有妄情也。依他亦爾。非有如遍計也非無有假夢也。圓成亦爾。非有同遍計非無勝義有也。不取小分不捨少分等者。不取遍計不捨依他真實。不作損減者。知二性有也。不作增益者。知遍計無也。故此道理無所失壞。十資身具者。相傳云。如下田宅等以為十種。此說不然。今依意識相應地文。究竟善巧中。初問二解三結第四別解清凈究竟義。第二解中明八相。文中不具。具足應言一住都史多天。二下生入胎。三住胎。第四初生。第五齣家。第六成道。第七轉法輪。第八大般涅槃。文中闕少四事加一苦行。又以凈眼觀察世間勿使有情作如是謗但由梵王躬自來請敬梵王故宣說正法非於有情自起悲心等者。泰云。為壞計等一類有情故。于菩提樹下梵王初請不則為說。以佛眼觀五拘鄰等有機故。后至鹿園方說法也。第三總結。云若略廣者。有釋。約別解六或略或廣。隨順要契究竟三廣。餘三名略故云也。第十二解四陀羅尼。先問后答。答中有四。一舉數列名。二徴問別解。三約位分別。四明得因差別。景

【現代漢語翻譯】 現代漢語譯本 依他性（Paratantra，指因緣和合而生的事物）。這些法就像愚夫所說的串習一樣。總結來說，說明依他起性和圓成實性（Parinishpanna，指通過修行證悟的真如）有，而遍計所執性（Parikalpita，指虛妄分別產生的執著）無。從勝義諦（Paramārtha-satya，指最高的真理）離言自性的角度來說，這個自性並非沒有，而是存在二性。通過這種方便悟入的道理是，一切諸法非有非無，猶如幻夢，其性無二。這總結了以上三性。說遍計所執性也非有非無，非有如同兔角（比喻不存在的事物）。非無，因為有妄情。依他起性也是如此，非有如遍計所執性，非無，因為有假夢。圓成實性也是如此，非有如同遍計所執性，非無，因為是勝義諦所具有的。『不取小分，不捨少分』等，是指不取遍計所執性，不捨依他起性的真實。『不作損減』，是指知道二性有。『不作增益』，是指知道遍計所執性無。所以這個道理沒有缺失或損壞。『十資身具』，相傳說是如下的田宅等，作為十種。這種說法不對。現在依據與意識相應的《地論》的文義。在究竟善巧中，首先是問，然後是二解，三是總結，第四是分別解釋清凈究竟的意義。第二解中說明八相，文中不完整。完整地應該說：一、住在都史多天（Tushita，即兜率天）。二、下生入胎。三、住胎。四、初生。五、出家。六、成道。七、轉法輪。八、大般涅槃。文中缺少四件事，加上一個苦行。『又以凈眼觀察世間，勿使有情作如是謗，但由梵王躬自來請，敬梵王故宣說正法，非於有情自起悲心』等，泰法師說：爲了破除計度等一類有情，所以在菩提樹下，梵天最初請法，佛陀沒有立刻說法，因為佛陀用佛眼觀察到五拘鄰等有得度的機緣，所以後來才到鹿野苑說法。第三是總結，說『若略廣』，有人解釋說，是就別解的六種情況來說，或者略或者廣，隨順要契究竟這三種是廣，其餘三種是略，所以這樣說。第十二解說四陀羅尼（Dhāraṇī，總持）。先問后答。答中有四：一是舉數列名，二是征問別解，三是約位分別，四是明得因差別。景法師的解釋。

【English Translation】 English version It depends on others (Paratantra, referring to things arising from the combination of causes and conditions). These dharmas are like the habitual speech of foolish people. To summarize, it explains that dependent origination and perfect reality (Parinishpanna, referring to the true nature realized through practice) exist, while the completely imagined nature (Parikalpita, referring to attachments arising from false discriminations) does not. From the perspective of the ultimate truth (Paramārtha-satya, referring to the highest truth) and its self-nature beyond words, this nature is not non-existent, but rather possesses two natures. Through this expedient, one realizes the principle that all dharmas are neither existent nor non-existent, like illusions or dreams, their nature being non-dual. This summarizes the above three natures. Saying that the completely imagined nature is also neither existent nor non-existent, not existent like a rabbit's horn (a metaphor for something that does not exist). Not non-existent, because there are deluded emotions. Dependent origination is also like this, not existent like the completely imagined nature, not non-existent, because there are false dreams. Perfect reality is also like this, not existent like the completely imagined nature, not non-existent, because it is possessed by the ultimate truth. 'Not taking a small part, not abandoning a small part,' etc., refers to not taking the completely imagined nature, not abandoning the reality of dependent origination. 'Not making subtraction,' refers to knowing that the two natures exist. 'Not making addition,' refers to knowing that the completely imagined nature does not exist. Therefore, this principle is without loss or damage. 'Ten requisites for life,' it is traditionally said that these are things like fields and houses, as ten kinds. This saying is not correct. Now, according to the meaning of the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) corresponding to consciousness. In ultimate skillfulness, first is the question, then two explanations, three is the summary, and fourth is the separate explanation of the meaning of ultimate purity. The second explanation explains the eight aspects, which are incomplete in the text. Completely, it should be said: 1. Dwelling in the Tushita Heaven (Tushita). 2. Descending and entering the womb. 3. Dwelling in the womb. 4. First birth. 5. Renunciation. 6. Attaining enlightenment. 7. Turning the wheel of Dharma. 8. Great Parinirvana. The text lacks four things, plus one ascetic practice. 'Also, observing the world with pure eyes, do not let sentient beings make such slander, but because Brahma himself came to invite, out of respect for Brahma, the Dharma was proclaimed, not out of compassion arising from sentient beings themselves,' etc., Dharma Master Tai said: In order to destroy the calculations of a certain type of sentient beings, therefore, under the Bodhi tree, when Brahma first requested the Dharma, the Buddha did not immediately speak, because the Buddha observed with the Buddha's eye that the five Kaundinyas and others had the opportunity to be saved, so later he went to Deer Park to preach the Dharma. The third is the summary, saying 'if brief or extensive,' some explain that it refers to the six situations of separate explanation, either brief or extensive, following the essential agreement, the ultimate three are extensive, and the remaining three are brief, so it is said. The twelfth explanation explains the four Dharanis (Dhāraṇī, total retention). First question, then answer. There are four in the answer: one is to list the names, two is to ask for separate explanations, three is to distinguish according to position, and four is to clarify the differences in the causes of attainment. Dharma Master Jing's explanation.

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云。法義咒三持用如量智為性。忍持通用如理如量二智為性。若約法數出體。法義二持即用念慧為性。咒持一種用自在定為性。以禪定力加被諸咒文句令有神驗。第四忍持即用智慧為性。即是法思性解忍為性。基云。能得忍陀羅尼者。以無分別智為忍體。即證真如。能得忍者即加行智。能有持咒功能得證真如故。三藏云。此以無分別智為體。若爾何故言能得忍。此于加行道中持思此咒故速得真智證於真如。故下文在勝解行地。解第四中初云成熟妙慧者出體也。第二獨處空閑已下明方便。第三于佛所說下廣明修相。基云。言成就自然堅固因行者。謂在地前。具足妙慧者。即成就趣出世妙慧也。或於不動因行中具足妙慧。言獨處空閑等者。泰云。空寂之處眼所游略無物可觀。故名空無有物見路而行也。景雲。不畜資緣見路而行。夜無他涉待曉方進。廣明修相中有三。初舉無義咒詞為思惟境。二于咒句正起思惟。三由思惟成忍勝義利。咒詞有二。一是有義。二者無義。即舉無義咒詞思惟觀察。類知一切隨言自性皆不可得。由此思性得成於此陀羅尼忍。第二文云則于如是咒章句義等者。景雲。謂依于無義咒句正起思惟。類知一切言說自性皆不可得名為通達。言了知如是諸咒下重明通達長牽成句。謂了知如是諸咒章句都無有義是

【現代漢語翻譯】 現代漢語譯本 云（Yún，云）。法義咒三持（Fǎ Yì Zhòu Sān Chí，法、義、咒三種總持）以如量智（Rú Liàng Zhì，符合法度的智慧）為體性。忍持（Rěn Chí，忍總持）通用如理智（Rú Lǐ Zhì，符合真理的智慧）和如量智二者為體性。若從法數的角度來分析其體性，法持和義持二者以念（Niàn，憶念）和慧（Huì，智慧）為體性。咒持這一種以自在定（Zì Zài Dìng，自在禪定）為體性，用禪定的力量加持各種咒語的文句，使之具有神奇的效驗。第四種忍持以智慧為體性，即是以對法的思惟和對自性的理解所生的忍為體性。窺基（Kuījī）大師說：『能夠獲得忍陀羅尼（Rěn Tuó Luó Ní，忍辱總持）的人，以無分別智（Wú Fēn Bié Zhì，沒有分別的智慧）為忍的體性，即是證得了真如（Zhēn Rú，事物的真實如是的狀態）。能夠獲得忍者，即是加行智（Jiā Xíng Zhì，修行過程中的智慧）。』因為能夠持有咒語的功能，從而證得真如的緣故。玄奘（Xuán Zàng）三藏說：『這以無分別智為體性。』如果這樣，為什麼說能得忍呢？這是因為在加行道（Jiā Xíng Dào，修行過程中的階段）中，持誦和思惟這個咒語，所以迅速獲得真正的智慧，證得真如。所以下文說在勝解行地（Shèng Jiě Xíng Dì，通過殊勝的理解而修行的階段）。解釋第四種總持時，一開始說『成熟妙慧者』，這是說明其體性。第二部分『獨處空閑』以下，說明方便。第三部分『于佛所說』以下，廣泛說明修行的相狀。窺基大師說：『所說的成就自然堅固因行者，是指在登地（Dēng Dì，菩薩修行進入新的階段）之前，具足妙慧者，即是成就趣向出世間的妙慧。』或者在不動因行中具足妙慧。所說的『獨處空閑』等，泰法師說：『空曠寂靜的地方，眼睛所能看到的很少，沒有什麼可以觀看的，所以叫做空，沒有東西可以看見，在路上行走。』景法師說：『不積蓄資財，在路上行走，夜晚沒有其他的事情，等待天亮才前進。』廣泛說明修行的相狀中有三點：第一，舉出沒有意義的咒語詞句作為思惟的對象。第二，對於咒語的句子，正式生起思惟。第三，由於思惟而成就忍的殊勝利益。咒語的詞句有兩種：一種是有意義的，另一種是沒有意義的。這裡舉出沒有意義的咒語詞句進行思惟觀察，由此類推得知一切隨言語而產生的自性都是不可得的。由此思惟的自性，成就於這個陀羅尼忍。第二段文字說『則于如是咒章句義等者』，景法師說：『這是說依靠沒有意義的咒語句子，正式生起思惟，由此類推得知一切言說的自性都是不可得的，這叫做通達。』所說的『了知如是諸咒』以下，是再次說明通達，並且用長句來完成。意思是說，了知這些咒語的章節句子都沒有意義，是

【English Translation】 English version Cloud (Yún). The three Dharanis of Dharma, Meaning, and Mantra (Fǎ Yì Zhòu Sān Chí) are characterized by intelligence that conforms to measure (Rú Liàng Zhì). The Dharani of Endurance (Rěn Chí) is generally characterized by both intelligence that conforms to reason (Rú Lǐ Zhì) and intelligence that conforms to measure. If we analyze its nature from the perspective of Dharma numbers, the Dharanis of Dharma and Meaning are characterized by mindfulness (Niàn) and wisdom (Huì). The Dharani of Mantra is characterized by the Samadhi of Freedom (Zì Zài Dìng), using the power of meditation to bless the sentences of various mantras, so that they have miraculous effects. The fourth Dharani of Endurance is characterized by wisdom, that is, endurance arising from thinking about the Dharma and understanding its nature. Master Kuījī said: 'Those who can obtain the Dharani of Endurance (Rěn Tuó Luó Ní) take non-discriminating wisdom (Wú Fēn Bié Zhì) as the essence of endurance, which is to realize Suchness (Zhēn Rú).' Those who can obtain endurance are those with the wisdom of practice (Jiā Xíng Zhì). Because they can hold the function of mantras, they realize Suchness. The Tripiṭaka Master Xuanzang (Xuán Zàng) said: 'This takes non-discriminating wisdom as its essence.' If so, why say that one can obtain endurance? This is because in the stage of practice (Jiā Xíng Dào), one recites and contemplates this mantra, so one quickly obtains true wisdom and realizes Suchness. Therefore, the following text says that it is in the stage of understanding and practice (Shèng Jiě Xíng Dì). When explaining the fourth Dharani, it initially says 'those who have matured wonderful wisdom,' which explains its nature. The second part, 'living alone in a quiet place' and below, explains the means. The third part, 'regarding what the Buddha said' and below, extensively explains the aspects of practice. Master Kuījī said: 'The so-called achievers of natural and firm causal actions refer to those before reaching the stage of enlightenment (Dēng Dì), those who possess wonderful wisdom, that is, those who have achieved wonderful wisdom that leads to transcendence.' Or they possess wonderful wisdom in the immovable causal actions. The so-called 'living alone in a quiet place,' etc., Dharma Master Tài said: 'A quiet place where the eyes can see very little, there is nothing to watch, so it is called empty, there is nothing to see, walking on the road.' Dharma Master Jǐng said: 'Do not accumulate wealth, walk on the road, have no other business at night, and wait until dawn to proceed.' There are three points in extensively explaining the aspects of practice: First, cite meaningless mantra words as objects of contemplation. Second, formally generate contemplation on the sentences of the mantra. Third, due to contemplation, the superior benefits of endurance are achieved. There are two types of mantra words: one is meaningful, and the other is meaningless. Here, meaningless mantra words are cited for contemplation and observation, and by analogy, it is known that the nature of everything that arises from language is unattainable. From this nature of contemplation, it is achieved in this Dharani of Endurance. The second paragraph says 'then regarding the meaning of such mantra chapters and sentences, etc.,' Dharma Master Jǐng said: 'This means relying on meaningless mantra sentences to formally generate contemplation, and by analogy, it is known that the nature of all speech is unattainable, which is called understanding.' The so-called 'knowing such mantras' below is to explain understanding again and complete it with a long sentence. It means knowing that the chapters and sentences of these mantras have no meaning, is

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圓成實但唯無義。如實了知此章句義所謂無義。是故過此咒文之外無餘義可求。基云。謂此咒無有義但。唯有名謂。地前菩薩誦此無義之咒親除計執。此唯但名何處有義。故知諸法但有妄計名無如實執義。故不可依名生執。由此思惟故便能入真觀證菩薩忍。備云。咒句正詮依他圓成離言無生故。菩薩諦思自然得解無生法忍。論云無義意在於此。法義成中而不決定者。由有謬錯。亦不堅住者。由有退故。亦不廣大者。持有分齊故。非如無邊。第十三解所修正愿。初問后答。論愿體性諸師不同。有古師依成實以忍為體。備師云。以智為性。故此論云智於後后希求故。三藏云。思欲信上假立愿也。景師云。用勝解欲思信為體。答中則辨五愿。發心愿者。準對法論發心有二。一總二別。今此初發心則是總也。受生愿中雲隨順饒益有情諸善趣中者。問何以此中不言隨順生惡趣中。基師解云有二意。一謂善趣利多惡趣利少略不論也。二順八相唯在善趣故。又惡趣無自在為王等化故。又說善趣時意顯生惡趣從勝處說唯論善趣。正愿中雲若總若別者。有釋。總求諸德名總。別求戒定等名別。第五大愿從正愿出。大愿差別有其十種。案地經辨十愿與此論大義同。彼云一供養愿。二受持正法愿。三攝法上首愿。四增長眾生心行愿。五教化眾

【現代漢語翻譯】 現代漢語譯本 『圓成實』（Parinispanna，究竟圓滿性）只是『無義』。如實了知此章句的意義，所謂『無義』，是說超過此咒文之外，沒有其餘意義可以尋求。窺基法師說：這個咒語沒有意義，只是一個名稱。地上菩薩誦讀這個無義的咒語，親自去除計度執著。這個只是一個名稱，哪裡會有意義呢？所以知道諸法只是虛妄計度的名稱，沒有如實的執著意義。因此不可以依靠名稱產生執著。由此思惟，就能進入真觀，證得菩薩的安忍。遁倫法師說：咒語的語句，正是詮釋依他起性（Paratantra，依他起性）和圓成實性（Parinispanna，究竟圓滿性），遠離言語，沒有生滅。所以菩薩如實思惟，自然能夠理解無生法忍。世親菩薩的《唯識論》說，『無義』的意義就在於此。法義的成就中，不決定的，是因為有謬誤錯亂；不堅固的，是因為有退失；不廣大的，是因為持有侷限，不像無邊那樣。第十三解釋所修正的誓願。先問后答。關於誓願的體性，諸位法師的說法不同。有古師依據《成實論》，認為以安忍為體。遁倫法師說，以智慧為體。所以此論說，智慧對於後後更加希求。玄奘三藏說，思惟、慾望、信解之上假立為誓願。景興法師說，用殊勝的勝解欲、思惟、信解為體。回答中則辨別五種誓願。發心愿，按照《對法論》，發心有總和別兩種。現在這個最初的發心，就是總的。受生愿中說，『隨順饒益有情，在各種善趣之中』。問：為什麼這裡不說隨順生在惡趣之中？窺基法師解釋說，有兩種意思。一是說善趣利益多，惡趣利益少，所以省略不說。二是順應佛陀的八相成道，只在善趣。而且惡趣沒有自在，不能像國王那樣教化。又說善趣的時候，意思是顯示生在惡趣，從殊勝處說，只論善趣。正愿中說，『若總若別』。有解釋說，總求諸種功德，名為總；分別求戒定等，名為別。第五大愿從正愿中產生。大愿的差別有十種。按照《地持經》辨別的十愿，與此論的大義相同。那裡說：一、供養愿；二、受持正法愿；三、攝法上首愿；四、增長眾生心行愿；五、教化眾生愿。

【English Translation】 English version 『Parinispanna (圓成實, the perfectly accomplished nature)』 is merely 『meaningless』. Truly understanding the meaning of this verse, the so-called 『meaningless』 means that beyond this mantra, there is no other meaning to seek. Kuiji (窺基) says: This mantra has no meaning, it is just a name. Bodhisattvas on the Bhumi (地, the stages of the bodhisattva path) recite this meaningless mantra to personally remove conceptual attachments. This is just a name, where would there be meaning? Therefore, know that all dharmas are merely names of false conceptions, without real meaning to be attached to. Therefore, one should not generate attachments based on names. By contemplating this, one can enter true contemplation and attain the Bodhisattva's forbearance. Dunlun (遁倫) says: The phrases of the mantra precisely explain Paratantra (依他起性, the dependently arisen nature) and Parinispanna (圓成實性, the perfectly accomplished nature), being beyond words and without arising. Therefore, Bodhisattvas who truly contemplate can naturally understand the forbearance of non-arising dharmas. Vasubandhu's (世親) Treatise on Consciousness-Only says that the meaning of 『meaningless』 lies in this. In the accomplishment of the meaning of the Dharma, what is uncertain is due to errors and mistakes; what is not firm is due to regression; what is not vast is due to holding limitations, unlike the boundless. The thirteenth explains the vows to be corrected. First question, then answer. Regarding the nature of vows, the views of various teachers differ. Some ancient teachers, based on the Satyasiddhi Shastra (成實論), consider forbearance as the essence. Dunlun (遁倫) says that wisdom is the nature. Therefore, this treatise says that wisdom seeks more and more in the later stages. Xuanzang (玄奘) says that vows are provisionally established upon thought, desire, and faith. Jingxing (景興) says that excellent adhimukti-chanda (勝解欲, aspiration based on superior understanding), thought, and faith are the essence. The answer then distinguishes five vows. The aspiration of generating the Bodhicitta (發心愿, the vow to generate the mind of enlightenment), according to the Abhidharma (對法論), has two types: general and specific. Now, this initial aspiration is the general one. The vow of receiving rebirth says, 『In accordance with benefiting sentient beings, in all good realms』. Question: Why does it not say here to be reborn in evil realms in accordance? Kuiji (窺基) explains that there are two reasons. One is that good realms have more benefits, and evil realms have fewer benefits, so it is omitted. Second, it accords with the eight aspects of the Buddha's attainment, which only occur in good realms. Moreover, evil realms do not have the freedom to teach like a king. Also, when speaking of good realms, it implies rebirth in evil realms, speaking from the superior perspective, only discussing good realms. The true vow says, 『Whether general or specific』. Some explain that generally seeking all virtues is called general; specifically seeking precepts, samadhi, etc., is called specific. The fifth great vow arises from the true vow. The differences in great vows are of ten types. According to the Bodhisattvabhumi Sutra (地持經), the ten vows distinguished there have the same great meaning as this treatise. It says: 1. Vow of offering; 2. Vow of upholding the correct Dharma; 3. Vow of being the leader in gathering the Dharma; 4. Vow of increasing the minds and actions of sentient beings; 5. Vow of teaching sentient beings.

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生愿。六知世界愿。七凈佛國土愿。地論釋云。凈佛國土相有七種。一同相。二自在凈。三莊嚴凈。四受用凈。五住處眾生凈。六因凈。七果凈。如彼廣釋。地經第八愿得一切菩薩同心同行共集善根無怨嫉故一切菩薩等觀故。第九三業不盡愿。第十成菩提愿。第十四辨三解脫門。初辨三相。次明建立。后結勸修學。前中景雲。此明大乘不共三三摩地以無分別智相應定數一體義說。下約十六行辨三三摩地與二乘共。基云。此中空意若相見道唯苦下二行。無愿文意由有煩惱等言故唯集四行苦二行。無相文意由有永滅寂靜言唯滅下四。若約余處文有多別。一文如前。又文無愿並攝道下四行。余如前。有文無相攝道下四行。無愿不爾。余如前。有文三諦如前初釋。道下四行通三解脫門攝。如顯揚第二卷。有義空行若約斷惑通四諦。余可知。又此中論文意在真觀中義用分三此三解脫門。若斷惑唯空行。若俱時亦有無愿無相義者。無愿中文意有煩惱等言。以唯集四行苦二行準下增減門中。總于有為而立無愿。無愿通三諦。又此總言若此中意如前說。建立三中雲我及我所名為非有者。地持云。無我我所名無有。結勸學中基師云。如是乃至精勤修學者。此勸學也。於是建立如實了知者。結前正明三解脫門。又結不增減義。于余行相三三

【現代漢語翻譯】 現代漢語譯本 生愿（希望往生）。六知世界愿（瞭解所有世界）。七凈佛國土愿（凈化佛國凈土）。《地論》解釋說，清凈佛國土的相有七種：一、同相（相同的相狀）。二、自在凈（自在清凈）。三、莊嚴凈（莊嚴清凈）。四、受用凈（受用清凈）。五、住處眾生凈（所居住的眾生清凈）。六、因凈（因清凈）。七、果凈（果清凈）。如《地論》中廣為解釋。《地經》第八愿：希望一切菩薩同心同行，共同聚集善根，沒有怨恨嫉妒，一切菩薩平等觀待。第九三業不盡愿（身口意三業永不窮盡的願望）。第十成菩提愿（成就菩提的願望）。 第十四辨三解脫門（辨析三種解脫之門）。首先辨析三種相狀，其次闡明建立，最後總結勸勉修學。前文中景雲說：『這闡明了大乘不共的三三摩地（三種三昧），以無分別智相應，以定數一體的意義來說明。』下面根據十六行辨析三三摩地與二乘（聲聞乘和緣覺乘）共通之處。基云說：『這裡空觀的意義，如果從相見道來說，只有苦諦下的二行。無愿的意義，因為有煩惱等言語，所以只有集諦的四行和苦諦的二行。無相的意義，因為有永滅寂靜的言語，所以只有滅諦下的四行。』如果根據其他地方的經文，有很多差別。一種經文如前所述。又有經文，無愿包含道諦下的四行，其餘如前所述。又有經文，無相包含道諦下的四行，無愿則不然，其餘如前所述。又有經文，三諦如前初次解釋，道諦下的四行貫通三解脫門，如《顯揚》第二卷。有一種觀點認為，空行如果從斷惑來說，貫通四諦，其餘可以類推。又這裡論文的意義在於真觀中，義用分為三，即這三種解脫門。如果斷惑只有空行，如果同時也有無愿無相的意義，無愿中的文意有煩惱等言語，以只有集諦的四行和苦諦的二行為準繩，在增減門中。總的來說，對於有為法而立無愿，無愿貫通三諦。又這總的來說，如果這裡的意義如前所述。建立三中說：『我及我所名為非有』，《地持》說：『無我我所名無有』。總結勸學中，基師說：『如是乃至精勤修學者』，這是勸勉學習。『於是建立如實了知者』，總結前面正明的三解脫門。又總結不增不減的意義。對於其餘行相，三三

【English Translation】 English version The vow to be reborn. The sixth is the vow to know all the worlds. The seventh is the vow to purify the Buddha lands. The Shidi Lun (Dasabhumika Sutra Commentary) explains that there are seven aspects of pure Buddha lands: 1. Sameness (identical characteristics). 2. Freedom and purity. 3. Adornment and purity. 4. Enjoyment and purity. 5. Purity of the beings dwelling there. 6. Purity of causes. 7. Purity of results. As explained extensively in the Shidi Lun. The eighth vow in the Di Jing (Earth Store Sutra) is to hope that all Bodhisattvas are of one mind and practice together, gathering roots of goodness without resentment or jealousy, and that all Bodhisattvas regard each other equally. The ninth is the vow that the three karmas (of body, speech, and mind) will never be exhausted. The tenth is the vow to attain Bodhi (enlightenment). The fourteenth discusses the three doors of liberation. First, it distinguishes the three characteristics, then clarifies their establishment, and finally concludes with encouragement to study and practice. In the previous text, Jingyun says: 'This clarifies the three Samadhis (三摩地) unique to the Mahayana (大乘), explained with the wisdom of non-discrimination, corresponding to the meaning of a fixed number as one entity.' Below, based on the sixteen aspects, it distinguishes the commonalities between the three Samadhis and the Two Vehicles (聲聞乘 and 緣覺乘). Jiyun says: 'Here, the meaning of emptiness, if viewed from the path of seeing, only includes the two aspects under the truth of suffering. The meaning of desirelessness, because of the words 'afflictions' and so on, only includes the four aspects of the truth of accumulation and the two aspects of the truth of suffering. The meaning of signlessness, because of the words 'eternal extinction and tranquility,' only includes the four aspects under the truth of cessation.' If based on texts from other places, there are many differences. One type of text is as described earlier. Another type of text includes the four aspects under the truth of the path in desirelessness, with the rest as before. Another type of text includes the four aspects under the truth of the path in signlessness, but not in desirelessness, with the rest as before. Another type of text explains the three truths as initially explained earlier, with the four aspects under the truth of the path connecting to the three doors of liberation, as in the second volume of the Xianyang (顯揚). One view holds that the practice of emptiness, if viewed from the perspective of cutting off delusions, connects to the four truths, with the rest being analogous. Furthermore, the meaning of the essay here lies in the true contemplation, with the meaning and function divided into three, which are these three doors of liberation. If cutting off delusions only involves the practice of emptiness, if there is also the meaning of desirelessness and signlessness at the same time, the meaning in desirelessness includes the words 'afflictions' and so on, using only the four aspects of the truth of accumulation and the two aspects of the truth of suffering as a standard in the gate of increase and decrease. Generally speaking, desirelessness is established for conditioned phenomena, and desirelessness connects to the three truths. Furthermore, this general statement, if the meaning here is as described earlier. In the establishment of the three, it says: 'The self and what belongs to the self are called non-existent.' The Dichijing (地持經) says: 'No self and no belonging to the self are called non-existent.' In the concluding encouragement to study, Master Ji says: 'Thus, even diligently practicing,' this is encouragement to study. 'Therefore, establishing true knowledge,' concludes the preceding clear explanation of the three doors of liberation. It also concludes the meaning of neither increasing nor decreasing. Regarding the remaining aspects, the three

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摩地如實悟入者。以了知此所明解脫門。于余行相如實悟入悉能解之。安立理趣如實悟入者。即初悟入真三解脫門。修習理趣如實了知者。勸修習三摩地之法故。下重解之。謂于其中諸聲聞眾精勤修學即學行。及圓滿證即悟入也。更別解思之可知。今解。如是菩薩乃至修學者。結前正辨三解脫門相。於是建立如實了知者。結前次文建立門。于余行相三三摩地如實悟入者。舉此建立例余行相建立悉皆悟入。余同基釋。

瑜伽論記卷第十一(之上終)

瑜伽論記卷第十一(之下)(論本四十六至四十七)

釋遁倫集撰

論本第四十六

自下第十五解四烏拖南。若作嗢字皆須改正。舊語不正。名四優陀那。翻名為印。今翻名說。即世尊常誦說。此義似無問自說。隨義傍翻亦得名印。或名總略義或名標相。如說無常是有為標相。苦是有漏法標相。無我是一切法標相。涅槃寂靜是無為法標相。若名嗢拖南則名集施。即名烏拖南故是標相。文中初舉數列名。二解烏拖南義。三依四義次第解釋。以三義解烏拖南。云法相應義者。謂無常與有為法相應等。展轉宣說者。如過去諸佛說此四法傳至現在。現在諸佛說此四法傳至未來。異生依尋此四行跡能趣人天勝果名趣大生。聖人依尋此四行跡得離三界名出

【現代漢語翻譯】 現代漢語譯本： 對於如實悟入摩地（Mati，智慧）的人來說，通過了解這個所闡明的解脫門，對於其他的行相也能如實悟入，完全能夠理解。安立理趣如實悟入的人，就是最初悟入真三解脫門的人。修習理趣如實了知的人，是因為勸導修習三摩地（Samadhi，禪定）之法。下面再進一步解釋，就是說在這些聲聞眾中，精勤修學就是學行，以及圓滿證悟就是悟入。更進一步分別思考就可以明白。現在解釋，像這樣菩薩乃至修學者，總結前面正確辨析三解脫門的相狀。於是在此建立如實了知的人，總結前面的文章建立解脫門。對於其他行相，如實悟入三三摩地的人，舉出這個建立，其他行相的建立都可以悟入。其餘部分與基礎的解釋相同。

《瑜伽論記》卷第十一（之上終）

《瑜伽論記》卷第十一（之下）（論本四十六至四十七）

釋遁倫集撰

論本第四十六

下面第十五解釋四烏拖南（Udana，總結）。如果寫作『嗢』字，都需要改正，舊的說法不正確，名稱應該是四優陀那。翻譯為『印』，現在翻譯為『說』，也就是世尊經常誦說的內容。這個意思類似於無問自說。根據意義可以翻譯為『印』，或者稱為『總略義』，或者稱為『標相』。例如說，無常是有為法的標相，苦是有漏法的標相，無我是所有法的標相，涅槃寂靜是無為法的標相。如果稱為烏拖南，那麼就稱為『集施』，因為是烏拖南，所以是標相。文中首先列舉數列名，第二解釋烏拖南的意義，第三根據四種意義依次解釋。用三種意義解釋烏拖南，所謂『法相應義』，就是說無常與有為法相應等等。『輾轉宣說』，例如過去諸佛說這四法傳到現在，現在諸佛說這四法傳到未來。異生依靠尋找這四種行跡，能夠趨向人天殊勝的果報，稱為『趣大生』。聖人依靠尋找這四種行跡，能夠脫離三界，稱為『出』。

【English Translation】 English version: For those who truly realize and enter Mati (wisdom), by understanding this liberation gate that has been elucidated, they can also truly realize and fully comprehend other aspects. Those who truly realize and enter the reasoning of establishment are those who initially realize and enter the true three liberation gates. Those who truly know and understand the reasoning of cultivation do so because they encourage the practice of the Samadhi (meditation) methods. The following further explains that among these Sravakas (listeners), diligent study is learning and practice, and complete realization is enlightenment. Further separate contemplation will make it clear. Now explaining, like this Bodhisattva and even those who are learning, summarize the preceding correct analysis of the characteristics of the three liberation gates. Therefore, establishing those who truly know and understand, summarizing the preceding text establishes the liberation gate. For other aspects, those who truly realize and enter the three Samadhis, citing this establishment, the establishment of other aspects can all be realized. The rest is the same as the basic explanation.

Yoga-lun-ji (Commentary on the Yoga Treatise), Volume 11 (End of the First Half)

Yoga-lun-ji (Commentary on the Yoga Treatise), Volume 11 (Second Half) (Treatise Text 46 to 47)

Compiled and Written by Shi Dunlun

Treatise Text 46

Below, the fifteenth explains the four Udana (summaries). If the character 『嗢』 is written, it must be corrected. The old saying is incorrect; the name should be four Udanas. Translated as 『seal,』 now translated as 『saying,』 which is what the World Honored One often recites. This meaning is similar to self-speaking without being asked. According to the meaning, it can be translated as 『seal,』 or called 『general summary meaning,』 or called 『characteristic mark.』 For example, impermanence is the characteristic mark of conditioned dharmas, suffering is the characteristic mark of defiled dharmas, non-self is the characteristic mark of all dharmas, and Nirvana's tranquility is the characteristic mark of unconditioned dharmas. If it is called Udana, then it is called 『collective giving,』 because it is Udana, so it is a characteristic mark. The text first lists the series of names, second explains the meaning of Udana, and third explains according to the four meanings in order. Explaining Udana with three meanings, the so-called 『dharma corresponding meaning』 means that impermanence corresponds to conditioned dharmas, and so on. 『Transmitting and proclaiming,』 for example, past Buddhas spoke these four dharmas and passed them down to the present, and present Buddhas speak these four dharmas and pass them down to the future. Ordinary beings rely on seeking these four traces and can tend towards the superior results of humans and gods, called 『tending towards great birth.』 Sages rely on seeking these four traces and can escape the three realms, called 『escape.』

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第一。有釋初無常義中問解結也。解中有二。初就遍計所執以解無常。莊嚴論云。以無義是無常義由分別相畢竟無故。又即觀彼已下第二就依他因緣之法以解無常。于中有三。初觀依他自性無常。二約三世以辨無常。三就四相以辨無常。初云乃至無知為因生滅可得等者。景雲。此明依他自相不可言說。如眼證色。乃至身所覺觸不可言說。如飲冷水。證者自知必言說之不稱所證。諸因緣法自相皆爾。若欲起說但說共相。謂總說色即說一切色體皆盡。若說青色即說一切青色皆盡故。如一念眼根見一念色。如是自相剎那即謝說不可得。由不可了知形言自性隨其言說執有定性遍計所執。如此執時熏種成因。生彼依他色心等法有生即滅。故名無常。測云。由不了知如所有性等二種真實及世間等四種真實故。起諸戲論無明法執。起諸世間有漏五蘊生滅可得。次觀三世諸行無常。由彼諸行無因可得亦無自性者。明彼過去諸行無自體性亦無能生因。測云。於此文中西方兩釋。一云。法相道理於一現在法建立三世。謂現法上曾不有故名為未來。當不有故名為過去。已有未滅故名現在。此據勝義道理。若依世俗道理。亦得說言過未亦有。曾當有故。據此道理皆得說言有無亦有亦無非有非無。此破約三法三世皆有實體論師義。二云。唯識道理

【現代漢語翻譯】 現代漢語譯本 第一，在解釋無常的意義時，首先要解決『結』（煩惱）的問題。解決『結』包含兩個方面。首先，從遍計所執性的角度來解釋無常。《莊嚴論》中說：『以無義是無常義，由分別相畢竟無故。』（因為沒有實體的意義就是無常的意義，由於分別的相狀畢竟是空無的。） 其次，『又即觀彼已下』，第二方面是從依他起因緣法的角度來解釋無常。這又包含三個方面。首先，觀察依他起的自性是無常的。第二，從過去、現在、未來三世來辨別無常。第三，從生、住、異、滅四相來辨別無常。 首先，『初云乃至無知為因生滅可得等者』（最初說乃至以無知為因而產生生滅等現象），景師解釋說：『此明依他自相不可言說。如眼證色。乃至身所覺觸不可言說。如飲冷水。證者自知必言說之不稱所證。諸因緣法自相皆爾。若欲起說但說共相。謂總說色即說一切色體皆盡。若說青色即說一切青色皆盡故。如一念眼根見一念色。如是自相剎那即謝說不可得。由不可了知形言自性隨其言說執有定性遍計所執。如此執時熏種成因。生彼依他色心等法有生即滅。故名無常。』（這說明依他起的自性是不可言說的，就像眼睛看到顏色，乃至身體感覺到的觸覺是不可言說的，就像喝冷水一樣。體驗到的人自己知道，言語一定不能完全表達所體驗到的。各種因緣法的自性都是如此。如果要進行描述，只能說它們的共相。比如，總的說顏色，就是說一切顏色的體性都會消盡。如果說青色，就是說一切青色都會消盡。就像一念之間眼根看到一念的色法，這樣自相剎那間就消逝了，所以說是不可得的。由於不能瞭解形和語言的自性，隨著言語而執著于有固定的自性，這就是遍計所執。如此執著時，熏習種子成為原因，產生那些依他起的色法和心法等，有生就有滅，所以叫做無常。） 測師解釋說：『由不了知如所有性等二種真實及世間等四種真實故。起諸戲論無明法執。起諸世間有漏五蘊生滅可得。』（由於不瞭解如所有性等兩種真實，以及世間等四種真實，所以產生各種戲論、無明和法執，產生世間有漏的五蘊，從而有生滅的現象。） 其次，觀察三世諸行是無常的。『由彼諸行無因可得亦無自性者』（由於那些諸行沒有原因可以獲得，也沒有自性），說明那些過去的諸行沒有自體性，也沒有能產生的原因。 測師解釋說：『於此文中西方兩釋。一云。法相道理於一現在法建立三世。謂現法上曾不有故名為未來。當不有故名為過去。已有未滅故名現在。此據勝義道理。若依世俗道理。亦得說言過未亦有。曾當有故。據此道理皆得說言有無亦有亦無非有非無。此破約三法三世皆有實體論師義。二云。唯識道理』（對於這段文字，西方有兩種解釋。一種說法是，法相宗的道理是在一個現在的法上建立三世。所謂現在法上曾經沒有的叫做未來，將來沒有的叫做過去，已經存在但還沒有滅的叫做現在。這是根據勝義的道理。如果根據世俗的道理，也可以說過去和未來也是存在的，因為曾經存在過，將來會存在。根據這個道理，都可以說有和無、亦有亦無、非有非無。這是爲了破斥認為三法三世都有實體的論師的觀點。第二種說法是，唯識宗的道理。）

【English Translation】 English version First, in explaining the meaning of impermanence, the first thing to solve is the problem of 'knots' (afflictions). Solving 'knots' includes two aspects. First, from the perspective of parikalpita (completely conceptualized nature), explain impermanence. The Śāstra of Ornamentation says: 'The meaning of non-existence is the meaning of impermanence, because the characteristics of discrimination are ultimately empty.' Secondly, 'Moreover, contemplating that which follows,' the second aspect is to explain impermanence from the perspective of dependent origination (paratantra-svabhava) and conditioned dharmas. This includes three aspects. First, observe that the self-nature of dependent origination is impermanent. Second, distinguish impermanence from the perspective of the three times: past, present, and future. Third, distinguish impermanence from the perspective of the four characteristics: birth, duration, change, and extinction. First, 'Initially, it is said that even ignorance is the cause of the arising and ceasing that can be attained, etc.,' Master Jing explains: 'This clarifies that the self-nature of dependent origination is inexpressible. Just as the eye perceives color, even the touch perceived by the body is inexpressible, like drinking cold water. The one who experiences it knows for themselves that words certainly cannot fully express what is experienced. The self-nature of all conditioned dharmas is like this. If one wants to describe it, one can only speak of their common characteristics. For example, generally speaking of color, it means that the essence of all colors will be exhausted. If one speaks of blue, it means that all blue colors will be exhausted. Just as in a single moment, the eye-faculty sees a single moment of color-dharma, so this self-nature vanishes in an instant, so it is said to be unattainable. Because one cannot understand the nature of form and language, one clings to a fixed nature according to language, which is parikalpita (completely conceptualized nature). When one clings in this way, the perfuming of seeds becomes the cause, producing those dependent color-dharmas and mind-dharmas, etc., with arising and ceasing. Therefore, it is called impermanent.' Master Ce explains: 'Because one does not understand the two kinds of truth, such as the nature of reality, and the four kinds of truth, such as the world, one generates various playful arguments, ignorance, and clinging to dharmas, giving rise to the conditioned five aggregates in the world, so there are phenomena of arising and ceasing.' Secondly, observe that the activities of the three times are impermanent. 'Because those activities cannot be obtained without a cause and have no self-nature,' it explains that those past activities have no self-essence and no cause that can produce them. Master Ce explains: 'In this text, there are two Western interpretations. One says that the doctrine of Dharmalakṣaṇa (phenomenal character) establishes the three times on one present dharma. What was not present on the present dharma is called the future. What will not be present is called the past. What already exists but has not yet ceased is called the present. This is according to the ultimate truth. If according to conventional truth, it can also be said that the past and future also exist, because they once existed and will exist. According to this principle, it can be said that existence and non-existence, both existence and non-existence, and neither existence nor non-existence all exist. This is to refute the view of those theorists who believe that the three dharmas and the three times all have substance. The second view is the doctrine of Vijñānavāda (consciousness-only).'

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建立三世。謂于現在見分體上有三世相而得顯現。故說三世。據實是現在攝。問過未等無雲何無常。三藏兩解。一云。未來本無以當有故故名無常。過去亦無以曾有故故名無常。第二解云。當有名未來。正有之時當有無故名無常。還無名過去。正有之時還無故名過去無常。第三觀四相中。初辨四相。第二廣破外執。前中雲一一剎那皆有三相於剎那后復有第四有為之相者。景雲。三相現在同體。義說滅相過去。問曰。若爾即違經說即生即老即滅之言。解云。未必四相同時名為即也。今言立者。即此生法即當滅壞更無別法。故名為即。測云。述西方兩釋。一云。三相無前後。是故無礙道生相即或法滅時非謂一時二法並現。一云三相有前後。謂生及住異。生相與住相一時。是故或法住相無礙道在生相併在現世。以其三相併是現在一剎那中。第四滅相在於過去。故言一一剎那等也。即於此中乃至正觀為滅者。新舊緣生非先諸行。今更說生。基云。若即現在與異同時而名滅者。則滅是無法。住異是有法。如何有法俱時亦有無法。故此論云。從此諸行生剎那后。即此已生諸行剎那自性滅壞。正說為滅。即由有法無時至過去世方立滅相。故生滅明暗而不同時。問曰。若然即一剎那無有四相。義曰。此法滅則此法生時。如稱兩頭平等。

【現代漢語翻譯】 現代漢語譯本 建立三世：指的是在現在的見分（vijñāna-bhāga，意識的顯現部分）本體上，顯現出過去、現在、未來這三種時相，所以才說有三世。但實際上，這三世都包含在現在之中。問：過去和未來等事物已經不存在了，為什麼還說它們是無常的呢？三藏（Tripiṭaka，佛教經、律、論三部分）有兩種解釋。第一種解釋是：未來本來不存在，因為將要存在，所以稱為無常；過去也已經不存在，因為曾經存在過，所以稱為無常。第二種解釋是：將要存在的事物是未來；正在存在的時候，將要消失，所以稱為無常；已經消失的事物是過去；正在存在的時候，已經消失，所以稱為過去無常。第三種是觀察四相（生、住、異、滅）。首先辨別四相，然後廣泛破斥外道的執著。前面說到每一個剎那（kṣaṇa，極短的時間單位）都有生、住、異三相，在剎那之後又有第四個有為相（saṃskṛta-lakṣaṇa，有造作的相）。景法師說：『生、住、異三相在現在是同體的，從義理上說，滅相屬於過去。』問：如果這樣，就違背了經中所說的『即生、即老、即滅』的說法。解釋說：『未必是四相同時存在才叫做「即」。現在所說的「立」，是指這個生法（utpāda-dharma，生起之法）即將會滅壞，沒有其他的法，所以稱為「即」。』窺基（Kuiji）法師說：『敘述了西方兩種解釋。一種解釋是：生、住、異三相沒有先後順序，所以沒有障礙，生相即是滅相，或者法滅的時候，不是說同時出現兩種法。另一種解釋是：生、住、異三相有先後順序，指的是生、住、異。生相和住相是同時的，所以或者法住相沒有障礙，生相也同時在現在。因為生、住、異三相都是現在一剎那中的，第四個滅相屬於過去，所以說每一個剎那等等。』『即於此中乃至正觀為滅』，新的和舊的緣生（pratītyasamutpāda，因緣和合而生）不是先前的諸行（saṃskāra，造作）。現在再說生。窺基法師說：『如果說現在和異相同時存在而稱為滅，那麼滅就是無法，住和異是有法，怎麼能說有法同時也有無法呢？所以這個論說，從此諸行生起的剎那之後，這個已經生起的諸行剎那自性滅壞，才真正稱為滅。正是因為有法消失而進入過去世，才成立滅相。所以生滅就像明暗一樣，不是同時的。』問：如果這樣，那麼一個剎那中就沒有四相了。回答說：『這個法滅的時候，就是這個法生的時候，就像天平的兩頭一樣是平等的。』

【English Translation】 English version Establishing the Three Times: This refers to the manifestation of the three time phases of past, present, and future on the substance of the present vijñāna-bhāga (the manifesting part of consciousness), hence the saying of the three times. In reality, these three times are all contained within the present. Question: Since the past and future, etc., no longer exist, why are they said to be impermanent (anitya)? The Tripiṭaka (the three divisions of Buddhist scriptures: Sūtra, Vinaya, and Abhidharma) has two explanations. The first explanation is: the future originally does not exist, but because it will exist, it is called impermanent; the past also no longer exists, but because it once existed, it is called impermanent. The second explanation is: that which is about to exist is the future; when it is existing, it will disappear, so it is called impermanent; that which has already disappeared is the past; when it is existing, it has already disappeared, so it is called past impermanent. The third is observing the four characteristics (utpāda, sthiti, jarā, and anityatā). First, distinguish the four characteristics, and then widely refute the externalist's attachments. Earlier, it was said that each kṣaṇa (an extremely short unit of time) has the three characteristics of arising, abiding, and decay, and after the kṣaṇa, there is the fourth conditioned characteristic (saṃskṛta-lakṣaṇa). Master Jing said: 'The three characteristics of arising, abiding, and decay are of the same substance in the present; in terms of principle, the characteristic of cessation belongs to the past.' Question: If this is the case, it contradicts the saying in the scriptures that 'arising, aging, and ceasing are immediate.' The explanation is: 'It is not necessarily that the four characteristics exist simultaneously that is called "immediate." The "establishing" now refers to the fact that this utpāda-dharma (the dharma of arising) will immediately perish, and there is no other dharma, so it is called "immediate."' Kuiji said: 'He narrated two Western explanations. One explanation is: the three characteristics of arising, abiding, and decay have no order, so there is no obstruction; the arising characteristic is the cessation characteristic, or when the dharma ceases, it is not said that two dharmas appear simultaneously. The other explanation is: the three characteristics of arising, abiding, and decay have an order, referring to arising, abiding, and decay. The arising characteristic and the abiding characteristic are simultaneous, so or the dharma abiding characteristic has no obstruction, and the arising characteristic is also simultaneously in the present. Because the three characteristics of arising, abiding, and decay are all in the present kṣaṇa, the fourth cessation characteristic belongs to the past, so it is said that each kṣaṇa, etc.' 'Immediately within this, up to the correct view as cessation,' the new and old pratītyasamutpāda (dependent origination) are not the previous saṃskāra (formations). Now we speak again of arising. Kuiji said: 'If it is said that the present and the decay characteristic exist simultaneously and are called cessation, then cessation is non-existence, and abiding and decay are existence, how can it be said that existence and non-existence exist simultaneously? Therefore, this treatise says that after the kṣaṇa of the arising of these formations, the self-nature of the kṣaṇa of these formations that have already arisen perishes, and this is truly called cessation. It is precisely because existence disappears and enters the past that the cessation characteristic is established. Therefore, arising and cessation are like light and darkness, not simultaneous.' Question: If this is the case, then there are not four characteristics in one kṣaṇa. The answer is: 'When this dharma ceases, it is when this dharma arises, just like the two ends of a scale are equal.'

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故一剎那有生有滅。若然何故不先滅后說生疑。義曰。從初說以初時要有生故。問諸經中皆言三有為相。何者為之三。義曰。有二義。一攝住入異。以住相似無為。又若聞諸法有住則厭有為心不猛故。又住能牽後生法于滅無功。故攝住入異。二說攝異入住。住于自剎那有功能故。生已未壞說名為住。故有功能異說異前法。于自念無功。故攝異入住。又異順滅相故攝異入住。若爾如何不攝異入滅耶。義曰。異是有法滅是無滅。一是過去一是現在。相貌雖有相似不可攝入滅相。今更有釋。滅相約位雖在過去而假立為相者。猶在現在將滅之時生必滅故。表此現法后無為此法滅相也。以此義故一剎那具有四相。然此論中約實無位說。故云于剎那后復有第四。自下第二廣破外執。若依薩婆多。法外別有非色非心四相之體。別體同時而用有先後。若依成實。同體各時離色心等法無別四相。故言同體。然初生次住終異后滅故名異時。今大乘說。若假實殊涂。合用異本則言相與法異。不同成實也。若推假不離實。推果不離因。則言法外無別四相。不同薩婆多。又三相同時。不同成實一向異時。生滅前後。不同薩婆多一向四相恒同時也。文分為二。初約大小二相以破實有。二又善男子下約假有觀成破其實有。前中有二。初略破法外四相。

二如是四種下廣破法外四相。于中初將欲破先申正義。二此中菩薩下破邪執。于中有二。初明總觀非實。二又諸菩薩下以理別徴以破實有。前中雲何以故乃至無別有餘生老住滅者。基云。何故如此不同。復舉四相者。以攝法遮法故。若攝法互攝故唯有言諸行生乃至諸行住老滅。若遮法須遮。別有四相體故。法遍遮故通舉四相也。問曰。何故遮生中不唯言生。乃至住滅亦爾耶。義曰。以住中亦有生故。以生時有住等故。故大生生八法等。是故遮遍。第二文中分二。初約四相以破實有。二謂若滅法下別約滅相以破實有。如是推求不可得者謂若離彼色等諸行等者。此破生色之生亦應有生。即小乘中小生也。若言一者至不應道理者。小生生本生而與大生一。亦大生生諸行即與諸行一。是故計別有生即名唐捐。乃至不應道理。若言異者至不應理者。小生望大生體相各異而生大生者。則應小生與行異實能生行體。以俱異故。故不應理。基師解云。非行生生則小生也。是行生生即大生也。汝若言大生小生異者。即應小生亦似大生應能生色。大生生色法亦能生小生。小生生大生應亦生色法。故小生非行生能生色法。應是大生行生。故二生異不應道理。下別破滅相。意謂若有滅相與行性異而滅諸行者。是即一滅相生一切法應滅。以其體異

【現代漢語翻譯】 現代漢語譯本 二是這樣用四種下廣破法外四相（超出法則之外的四種表象）。其中，首先將要破除之前，先闡述正確的意義。 二、『此中菩薩』（在這裡菩薩）以下破除邪惡的執著。其中有二：首先闡明總體的觀察並非真實；其次，『又諸菩薩』（又各位菩薩）以下用道理分別考察以破除實有。前一部分中，『云何以故』（為什麼因為這個）乃至『無別有餘生老住滅者』（沒有其他額外的生老住滅），窺基大師解釋說：『為什麼這樣不同？又舉出四相（生、老、住、滅）呢？』因為要用包含法則的方式來遮止法則。如果包含法則互相包含，所以只有說『諸行生』（各種現象的生起）乃至『諸行住老滅』（各種現象的住、老、滅）。如果遮止法則，必須遮止，因為有另外的四相的本體。因為法則普遍遮止，所以總共舉出四相。 問：為什麼遮止生的時候不只說『生』，乃至住滅也是這樣呢？義凈法師解釋說：因為住中也有生，因為生的時候有住等等。所以『大生生八法等』（大的生起產生八種法等等）。因此遮止是普遍的。 第二部分分為兩部分：首先，依據四相來破除實有；其次，『謂若滅法』（如果說滅法）以下，分別依據滅相來破除實有。像這樣推求而不可得，是指如果離開那些色等諸行等等。這是破除生色的生也應該有生，也就是小乘中的小生。 如果說『一者』（是一），乃至『不應道理者』（不應道理），小生生本生而與大生是一，也是大生生諸行就與諸行是一。因此，認為有另外的生就叫做唐捐（徒勞無功），乃至不應道理。 如果說『異者』（是不同的），乃至『不應理者』（不應道理），小生相對於大生，體相各自不同而生大生，那麼，小生就應該與行不同，確實能夠產生行的本體，因為兩者都不同。所以不應道理。窺基大師解釋說：不是行生生，就是小生；是行生生，就是大生。你如果說大生小生不同，那麼，小生就應該像大生一樣，應該能夠產生色。大生產生色法，也能夠產生小生。小生產生大生，應該也能產生色法。所以小生不是行生，不能產生色法，應該是大生行生。所以二生不同，不應道理。 下面分別破除滅相。意思是說，如果有滅相與行的性質不同而滅除各種行，那麼，這一個滅相產生一切法都應該滅除，因為它們的本體不同。

【English Translation】 English version Secondly, these are the four aspects outside the Dharma (laws/teachings) that are broadly refuted by these four types. Among them, before intending to refute, first state the correct meaning. Secondly, 『Here, Bodhisattvas』 below refutes the evil attachments. There are two parts: first, clarify that the overall observation is not real; second, 『Also, all Bodhisattvas』 below examines the principle separately to refute the existence of reality. In the first part, 『Why because of this』 to 『There is no other separate arising, aging, abiding, ceasing,』 Kuiji (a prominent Tang Dynasty Buddhist monk and commentator) explains: 『Why is it so different? And why mention the four aspects (birth, aging, dwelling, and decay)?』 Because it uses the method of including the Dharma to block the Dharma. If the included Dharmas include each other, then there is only the saying 『all phenomena arise』 to 『all phenomena dwell, age, and decay.』 If blocking the Dharma, it must be blocked, because there is another body of the four aspects. Because the Dharma universally blocks, the four aspects are mentioned in general. Question: Why doesn't the blocking of birth only say 『birth,』 and the same for dwelling and decay? Yijing (another prominent Tang Dynasty Buddhist monk and translator) explains: Because there is also birth in dwelling, because there is dwelling etc. when birth occurs. Therefore, 『great birth produces eight dharmas etc.』 Therefore, the blocking is universal. The second part is divided into two parts: first, based on the four aspects to refute the existence of reality; second, 『If the Dharma of cessation』 below, separately based on the aspect of cessation to refute the existence of reality. Seeking like this and not being able to obtain means if separated from those forms and other phenomena etc. This is refuting that the birth of form should also have birth, which is the small birth in Hinayana (Theravada Buddhism). If it is said 『one,』 to 『it should not be reasonable,』 the small birth gives rise to the original birth and is one with the great birth, and also the great birth gives rise to all phenomena and is one with all phenomena. Therefore, thinking there is another birth is called futile, and it should not be reasonable. If it is said 『different,』 to 『it should not be reasonable,』 the small birth is different from the great birth in body and appearance, and gives rise to the great birth, then the small birth should be different from the phenomena, and can indeed produce the body of the phenomena, because both are different. Therefore, it should not be reasonable. Kuiji explains: It is not the phenomena that give rise to birth, that is the small birth; it is the phenomena that give rise to birth, that is the great birth. If you say the great birth and small birth are different, then the small birth should be like the great birth, and should be able to produce form. The great birth produces form, and can also produce small birth. The small birth produces great birth, and should also be able to produce form. Therefore, the small birth is not the phenomena that give rise to birth, and cannot produce form, it should be the great birth that gives rise to phenomena. Therefore, the two births are different, it should not be reasonable. Below, separately refute the aspect of cessation. The meaning is, if there is an aspect of cessation that is different from the nature of phenomena and eliminates various phenomena, then this one aspect of cessation that produces all phenomena should be eliminated, because their bodies are different.

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而相滅故。譬如明生一切闇滅。如是則夜少用功力能滅諸行也。如入滅定。諸心心法一切皆滅。又前由滅相生故諸行隨滅。即由滅相滅故先滅諸行即應還生。以無相違法故。基云。判此文為第二別破滅相者不然。若解彼生生例余相下舉后滅破。總是一翻。就第二假有觀成破其實有。謂又善男子於三世法若是實有而觀為假得解脫者。不應道理。此返釋也。與此相違是應理者。由三世法假則觀知假故得解脫。釋無我中。云了知諸法二無我性者。舊論云。於一切法有為無為無我我我所。如實知眾生無我及法無我。相傳解云。無我者人無我。我我所者法無我。今則不爾。言非則有法亦非被有法者。謂破則蘊異計我也。解涅槃寂靜中。先法次喻。法中初釋涅槃名。次出涅槃體。后約人辨。言先因永斷者。是有餘滅。后無餘滅者。是無餘滅。其餘畢竟不起不生說名涅槃者。由彼生死因果其餘當起煩惱業苦畢竟不生說名涅槃。又先因永斷在無間道。后無餘滅在解脫道。又先因永斷在加行伏上心。后無餘滅斷種子。其餘畢竟不生者。謂果不生。以斷因故。次出體也。下約入辨。地前菩薩未見聲聞。雖于涅槃口說寂靜。而未能正證。能彼亦有如理作意。謂亦有依教思量作意。次下明喻。初舉王子喻。次舉病人喻。前中先喻后合。喻中有三

。一以假為真喻。二聞真未解喻。三覺真羞愧喻。言鹿牛馬象者。有釋。鹿居山藪故喻獨覺。牛遲馬疾喻彼聲聞有鈍有利。像喻菩薩。基師云。喻四涅槃。像喻無住涅槃。餘三無導今不以義準。謂鹿始終常居山靜喻本來凈。牛有角故喻有餘依。馬無角故喻無餘依。閤中還三。第三閤中三乘聖人入見道時證真如理。即名于真涅槃現證智。第二病人喻者明教應機也。前喻后合。喻中有六。一者應機感聖喻。二者聞教轉執喻。三者勸聞勝法喻。四者前執不捨喻。五者說教淺深喻。六者愚人未解喻。閤中有三。初合前第五喻。亦可通合前五。次合第六喻。后因辨凈信。言若上上勝乃至及以勝極等者。景雲。初三句者。下名正教。初說名上。次說名上勝。終時名上極。次之三句者。下名教授令其起行。有下中上配此三句。后之三句者。下名教誡令其離過。離過有三。謂下中上配此三句。法教是總。下三句別。泰云。初三句為說菩薩乘三品。謂見修無學三道也。次三句為說緣覺乘三品道也。后三句為說聲聞三品道也。又初是上中分三品。次是中中分三品。后是下中分三品。法教正教者。方便教名法教。根本教名正教也。基云。一釋上極等三句是聞慧。深極等三句是思慧。勝極等三句是修慧。三慧之中各有上中下故。又法教正教是上

【現代漢語翻譯】 一、以假為真之譬喻。 二、聽聞真理但未能理解之譬喻。 三、覺悟真理後感到羞愧之譬喻。 所說的鹿、牛、馬、象，有一種解釋是：鹿居住在山林草澤中，因此譬喻獨覺（Pratyekabuddha，不依師而自悟的修行者）。牛行動遲緩，馬行動迅速，譬喻那些聲聞（Śrāvaka，聽聞佛法而修行的弟子）中有根器遲鈍和根器敏利的。像譬喻菩薩（Bodhisattva，發願救度一切眾生的修行者）。 窺基大師說，這是譬喻四種涅槃（Nirvana，佛教修行的最終目標，解脫生死輪迴）。像譬喻無住涅槃（Apratiṣṭhita-nirvāṇa，菩薩的涅槃境界，不住于生死，也不住于涅槃）。其餘三種涅槃沒有引導作用，現在不以這個意義來衡量。 所說的鹿始終常居於山林靜處，譬喻本來清凈。牛有角，譬喻有餘依涅槃（Sopadhiśeṣa-nirvāṇa，仍有煩惱殘餘的涅槃）。馬沒有角，譬喻無餘依涅槃（Nirupadhiśeṣa-nirvāṇa，斷盡一切煩惱的涅槃）。總合起來還是這三種涅槃。 第三個總合中，三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）的聖人在進入見道位（Darśanamārga，修行者初次證悟真理的階段）時，證悟真如（Tathātā，事物的真實本性）之理，就稱為于真涅槃現證智。 第二個病人之譬喻，說明佛法應機施教。前面的譬喻與後面的總合。譬喻中有六點：一、應機感應聖者之譬喻。二、聽聞教法轉變執著之譬喻。三、勸勉聽聞殊勝佛法之譬喻。四、先前之執著不肯捨棄之譬喻。五、所說教法有深有淺之譬喻。六、愚人未能理解之譬喻。 總合中有三點：首先總合前面第五個譬喻，也可以貫通總合前面五個譬喻。其次總合第六個譬喻。最後因為辨別清凈的信心。 所說的『若上上勝』乃至『及以勝極』等，景雲法師說，最初三句，下面稱為正教（正確的教法）。最初說稱為『上』，其次說稱為『上勝』，最終時稱為『上極』。其次的三句，下面稱為教授，令其開始修行。有下、中、上配合這三句。最後的三句，下面稱為教誡，令其遠離過失。遠離過失有三種，即下、中、上配合這三句。法教是總說，下面三句是別說。泰法師說，最初三句是說菩薩乘的三品，即見道、修道、無學道。其次三句是說緣覺乘的三品道。最後三句是說聲聞乘的三品道。又最初是上中分三品，其次是中中分三品，最後是下中分三品。法教和正教，方便之教稱為法教，根本之教稱為正教。 窺基大師說，一種解釋是，『上極』等三句是聞慧（Śruta-mati，聽聞佛法后產生的智慧），『深極』等三句是思慧（Cintā-mati，思考佛法后產生的智慧），『勝極』等三句是修慧（Bhāvanā-mati，通過修行實踐產生的智慧）。三種智慧之中各有上、中、下。又法教和正教是上。

【English Translation】 First, the metaphor of mistaking the false for the true. Second, the metaphor of hearing the truth but failing to understand it. Third, the metaphor of feeling ashamed after realizing the truth. The terms 'deer,' 'cow,' 'horse,' and 'elephant' have one interpretation: the deer dwells in mountains and marshes, hence it symbolizes the Pratyekabuddha (one who attains enlightenment independently, without a teacher). The cow is slow, and the horse is swift, symbolizing those Śrāvakas (disciples who practice by listening to the Buddha's teachings) who are dull and sharp in their faculties. The elephant symbolizes the Bodhisattva (one who vows to liberate all beings). Master Kuiji said that this is a metaphor for the four Nirvanas. The elephant symbolizes Apratiṣṭhita-nirvāṇa (the non-abiding Nirvana of a Bodhisattva, not dwelling in either Samsara or Nirvana). The other three Nirvanas lack guidance, so we do not measure them by this meaning now. The deer always dwells in the quiet mountains, symbolizing original purity. The cow has horns, symbolizing Sopadhiśeṣa-nirvāṇa (Nirvana with residue, where some afflictions remain). The horse has no horns, symbolizing Nirupadhiśeṣa-nirvāṇa (Nirvana without residue, where all afflictions are extinguished). Combined, they are still these three Nirvanas. In the third combination, when the saints of the Triyāna (Three Vehicles: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) enter the Darśanamārga (the path of seeing, the stage where a practitioner first realizes the truth), they realize the principle of Tathātā (the true nature of things), which is called the wisdom of directly realizing true Nirvana. The second metaphor of the sick person illustrates that the Dharma should be taught according to the capacity of the audience. The preceding metaphors are combined with the following synthesis. There are six points in the metaphor: First, the metaphor of the saint responding to the capacity of the audience. Second, the metaphor of transforming attachments upon hearing the teachings. Third, the metaphor of encouraging the hearing of the supreme Dharma. Fourth, the metaphor of not abandoning previous attachments. Fifth, the metaphor of the teachings being profound and shallow. Sixth, the metaphor of the foolish person not understanding. There are three points in the synthesis: First, synthesizing the fifth metaphor, which can also encompass the previous five metaphors. Second, synthesizing the sixth metaphor. Finally, because of distinguishing pure faith. Regarding 'if supremely superior' up to 'and extremely superior,' Master Jingyun said that the first three phrases are called the correct teaching (the true Dharma). The first saying is called 'superior,' the second saying is called 'supremely superior,' and the final time is called 'extremely superior.' The next three phrases are called instruction, causing them to begin practice. There are lower, middle, and upper levels corresponding to these three phrases. The last three phrases are called admonitions, causing them to be free from faults. There are three types of freedom from faults, namely lower, middle, and upper, corresponding to these three phrases. The Dharma teaching is general, and the following three phrases are specific. Master Tai said that the first three phrases are for explaining the three grades of the Bodhisattva Vehicle, namely the paths of seeing, cultivation, and no-more-learning. The next three phrases are for explaining the three grades of the Pratyekabuddha Vehicle. The last three phrases are for explaining the three grades of the Śrāvaka Vehicle. Also, the first is the upper-middle division into three grades, the second is the middle-middle division into three grades, and the last is the lower-middle division into three grades. The Dharma teaching and the correct teaching: the expedient teaching is called the Dharma teaching, and the fundamental teaching is called the correct teaching. Master Kuiji said that one explanation is that the three phrases 'extremely superior' etc. are Śruta-mati (wisdom from hearing the Dharma), the three phrases 'extremely profound' etc. are Cintā-mati (wisdom from thinking about the Dharma), and the three phrases 'extremely excellent' etc. are Bhāvanā-mati (wisdom from meditative practice). Each of the three wisdoms has upper, middle, and lower levels. Also, the Dharma teaching and the correct teaching are upper.

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極等三品句。教授是深極等三句三品。教誡是勝極等三句。又前三慧中一一皆有法教正教等三句次第配之。

功德品

上來明能學有其十品。分之為三。初之七品明其自分。次有二品明勝進訖。今此一品明其因成果滿。功謂功勞。德謂道德。用功而得此德名為功德。此中廣明名功德品。文中初問次釋。有其五頌明二十七種法門。二十五種正明功德。從此標名。退墮相似實非功德。以相隨故來。五頌分為四番。以後二頌為一番故。初頌列七名。長行次第解釋。菩薩成就五種不希奇法而名成就甚希奇法者。景雲。利益他時即如己事名不希奇。尋其根本無由大悲攝他為自。故知希奇。基云。據相而論。人皆可得受。是不希奇。若意而論。不辭此事名希奇法。又自類相望不希奇。二乘相望甚希奇。默而無味者。謂默無言說。默者實是樂味。但為有情而說正法。又自入涅槃。此默實是樂味。為有情故而說正法。測云。以尋伺等起諸言說。第二靜慮已上離彼尋伺起言說因故名默然樂味。而化有情故舍諸靜慮受欲界生饒益有情之也。由五因緣于諸有情作不虛加行乃至應知其相者。謂如前供養品說。若諸菩薩具五種相能為善友所作不虛。一者於他先欲求作利益安樂。二者于彼利益安樂如實了知無顛倒覺。三者于善權方便順

【現代漢語翻譯】 現代漢語譯本 『極等三品句』指的是深奧、極致、平等的三個層次的語句。教授的內容是深奧、極致、平等的三個層次的三品。教誡則是殊勝、極致、平等的三個層次的語句。此外，前述的三種智慧（三慧）中，每一種都依次配有法教、正教等三個層次的語句。

功德品

前面說明了能學習的有十品，將其分為三部分。最初的七品說明的是其自身，接著的兩品說明的是勝進的終結。現在這一品說明的是其因成果滿。功指的是功勞，德指的是道德。通過用功而獲得這種德行，就叫做功德。這裡廣泛地說明，因此叫做功德品。文中先是提問，然後是解釋。有五頌，說明了二十七種法門，其中二十五種是直接說明功德的。從這裡開始標明名稱，退墮相似的實際上不是功德，因為它們是相互伴隨的。這五頌分為四段，因為後面的兩頌算作一段。第一頌列出了七個名稱，長行次第地解釋。菩薩成就五種不希奇法，卻被稱為成就甚希奇法，景雲解釋說：『利益他人的時候就像對待自己的事情一樣，這叫做不希奇。』追尋其根本原因，是因為大悲心攝受他人如同自己一樣，所以知道這是希奇的。基云解釋說：『從表面現象來看，人人都可以做到，所以是不希奇的。如果從內心意願來看，不推辭這件事，就叫做希奇法。』又從同類事物相比，是不希奇的；從二乘（聲聞乘和緣覺乘）的角度來看，就是非常希奇的。『默而無味』指的是沉默不語，沉默實際上是快樂的滋味，但是爲了有情眾生而宣說正法。又自己進入涅槃，這種沉默實際上是快樂的滋味，爲了有情眾生而宣說正法。測云解釋說：『因為尋伺等而產生各種言說，第二禪定以上離開了尋伺而產生言說的原因，所以叫做默然樂味。』爲了教化有情眾生，所以捨棄各種禪定而接受欲界的生命，來饒益有情眾生。 由於五種因緣，對於有情眾生作出不虛假的加行，乃至應當知道其相狀，就像前面供養品所說的那樣。如果諸位菩薩具備五種相狀，能夠成為善友，所作所為都是真實的。第一，首先想要為他人求取利益和安樂。第二，對於他人的利益和安樂，如實地瞭解，沒有顛倒的認識。第三，對於善巧方便順應

【English Translation】 English version 『The sentences of the three grades of extreme and so on』 refer to the three levels of profound, ultimate, and equal statements. The content of the teaching is the three grades of profound, ultimate, and equal. The precepts are the three grades of superior, ultimate, and equal statements. In addition, each of the aforementioned three wisdoms (three wisdoms) is sequentially matched with three levels of statements such as Dharma teaching and correct teaching.

Chapter on Merit

The preceding explained that there are ten grades of those who can learn, which are divided into three parts. The first seven grades explain themselves, and the next two grades explain the end of superior progress. This chapter now explains the fulfillment of the cause and effect. 『Gong』 refers to effort, and 『De』 refers to morality. Obtaining this virtue through effort is called merit. This is explained extensively here, hence the name 『Merit』. The text begins with a question and then an explanation. There are five verses, explaining twenty-seven kinds of Dharma gates, of which twenty-five directly explain merit. The name is marked from here, and those that are similar to decline are actually not merit, because they accompany each other. These five verses are divided into four sections, because the last two verses are counted as one section. The first verse lists seven names, which are explained in order in the long line. A Bodhisattva who achieves five non-rare Dharmas is called achieving very rare Dharmas. Jingyun explains: 『Benefiting others is like treating one's own affairs, which is called not rare.』 Tracing its root cause, it is because great compassion embraces others as oneself, so it is known to be rare. Jiyun explains: 『From the appearance, everyone can do it, so it is not rare. If from the intention, not refusing this matter is called a rare Dharma.』 Also, compared with similar things, it is not rare; from the perspective of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), it is very rare. 『Silent and tasteless』 refers to being silent and speechless. Silence is actually the taste of happiness, but it is to proclaim the correct Dharma for sentient beings. Also, one enters Nirvana oneself, this silence is actually the taste of happiness, and it is to proclaim the correct Dharma for sentient beings. Ceyun explains: 『Because of seeking and contemplating, various speeches arise. The reason for arising speeches above the second Dhyana is that they are separated from seeking and contemplating, so it is called the taste of silent happiness.』 In order to teach sentient beings, one abandons various Dhyanas and accepts the life of the desire realm to benefit sentient beings. Due to five causes, one makes unfalse efforts for sentient beings, and one should know their appearance, just as it was said in the previous chapter on offerings. If all Bodhisattvas possess five characteristics, they can become good friends, and what they do is true. First, one first wants to seek benefits and happiness for others. Second, one truly understands the benefits and happiness of others, without inverted understanding. Third, one is skillful in means and compliant

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儀說法隨堪受調伏事有能有力。四者饒益心無厭倦。五者具足平等大悲于諸有情劣中勝品心無偏黨。此略解二種。第二頌有六門。初明加行。一隨護加行念慧為性。二無罪加行智慧精進為性。此二總出加行之體。后三約位。三思擇力加行位在地前。四清凈增上意樂加行謂入初地乃至七地。五墮決定加行謂八九十地。無倒熾燃即是精進也。第四相似功德。第五真實功德。此二門于莊嚴論合為一門。略於十處無倒調伏所化有情等者。若依舊論云。二十調伏眾生有十種名正調伏。云何為十。離諸纏離煩惱分別惡戒。相傳云。離纏者則離八纏。離煩惱者離十使重煩惱。通為九。離惡戒者謂離外道邪心分別鳥雞等戒。通前為十。此說不然。第三頌有五門。授記有六。景雲。一者安住種姓未發心位者即十信已前有大乘種姓佛與授記。二者已發心位者從十信已去乃至法雲皆名發心位佛與授記。此之一對則攝一切諸授記盡。三現前位者面對佛前親蒙授記。四者不現前住謂不求在眾佛總與記。此第二對亦攝一切。一切授記不過現前及不現前。亦可入地菩薩唸唸見真報佛授記名現前。地前但見他佛不見真身名不現前。五者有定時限謂爾所時當證菩提。六無定時限但總記言汝行此行當得作佛。此後一對亦攝一切。三種墮決定者。若依莊嚴論。

【現代漢語翻譯】 現代漢語譯本 儀軌說法隨順能夠接受調伏的事，並且有能力和力量。四者，以饒益眾生的心，沒有厭倦。五者，具足平等的大悲心，對於一切有情眾生，無論是下劣、中等還是殊勝的，都沒有偏袒。這簡略地解釋了兩種（加行）。 第二頌有六個方面。首先說明加行。一，隨護加行，以念和慧為體性。二，無罪加行，以智慧和精進為體性。這兩種總括了加行的本體。后三個方面是關於修行位次的。三，思擇力加行，在（菩薩）登地之前。四，清凈增上意樂加行，指進入初地乃至七地。五，墮決定加行，指八地、九地、十地。（在這些階段）無倒的熾燃就是精進。 第四，相似功德。第五，真實功德。這兩方面在《莊嚴論》中合為一方面。簡略地說，在十個方面無倒地調伏所化的有情等等。如果按照《瑜伽師地論》，二十種調伏眾生有十種名稱，稱為『正調伏』。什麼是十種呢？遠離諸纏、遠離煩惱分別、遠離惡戒。相傳，『離纏』是指遠離八纏（指無慚、無愧、嫉、慳、悔、睡眠、掉舉、昏沉）。『離煩惱』是指遠離十使重煩惱（指貪、嗔、癡、慢、疑、身見、邊見、邪見、見取見、戒禁取見），總共有九種。『離惡戒』是指遠離外道邪心的分別，例如鳥戒、雞戒等。總共以上為十種。這種說法是不對的。 第三頌有五個方面。授記有六種。景雲（可能是人名或典籍名）說：一，安住種姓未發心位者，即十信位之前，具有大乘種姓，佛給予授記。二，已發心位者，從十信位之後，乃至法雲地，都稱為發心位，佛給予授記。這一對包含了所有的授記。三，現前位者，面對佛前親自蒙受授記。四，不現前住，指不求在眾中，佛總的給予授記。這第二對也包含了所有情況。一切授記都離不開現前和不現前。也可以說，入地菩薩唸唸見到真報佛授記，稱為現前。地前菩薩只能見到他佛，見不到真身，稱為不現前。五，有定時限，指在某個時間將會證得菩提。六，無定時限，只是總的記說你行此行，將來會成佛。這最後一對也包含了所有情況。三種墮決定者，如果按照《莊嚴論》。

【English Translation】 English version The way of teaching according to the ritual is in accordance with the matters that can be tamed and subdued, and has the ability and power to do so. Fourth, the mind of benefiting others is without weariness. Fifth, it is complete with equal great compassion, and has no partiality towards all sentient beings, whether they are inferior, middling, or superior. This briefly explains the two types (of application). The second verse has six aspects. First, it explains the application. One, the application of guarding and protecting, whose nature is mindfulness and wisdom. Two, the application of being without fault, whose nature is wisdom and diligence. These two summarize the essence of application. The latter three aspects are about the stages of practice. Three, the application of the power of discernment, before reaching the (Bodhisattva) grounds. Four, the application of pure, increasing, and superior intention, referring to entering the first ground up to the seventh ground. Five, the application of falling into certainty, referring to the eighth, ninth, and tenth grounds. Undistorted burning is diligence. Fourth, similar merits. Fifth, true merits. These two aspects are combined into one aspect in the Ornament of the Great Vehicle Sutras. Briefly speaking, in ten aspects, the sentient beings to be tamed are tamed without distortion, and so on. If according to the Yogācārabhūmi-śāstra, the twenty ways of taming sentient beings have ten names, called 'right taming'. What are the ten? Being apart from all entanglements, being apart from afflictive emotions and discriminations, being apart from evil precepts. It is traditionally said that 'being apart from entanglements' refers to being apart from the eight entanglements (referring to shamelessness, lack of embarrassment, jealousy, stinginess, regret, sleep, agitation, and drowsiness). 'Being apart from afflictive emotions' refers to being apart from the heavy afflictive emotions of the ten bonds (referring to greed, hatred, delusion, pride, doubt, view of self, extreme view, wrong view, holding to views, and holding to precepts), totaling nine. 'Being apart from evil precepts' refers to being apart from the discriminations of heretical minds, such as bird precepts, chicken precepts, and so on. Altogether, there are ten. This statement is incorrect. The third verse has five aspects. There are six types of predictions. Jingyun (possibly a person's name or the name of a text) says: One, those who abide in the lineage and have not yet aroused the mind, that is, before the ten faiths, who have the Mahayana lineage, the Buddha gives predictions. Two, those who have already aroused the mind, from the ten faiths onwards, up to the Dharma Cloud Ground, are called the stage of arousing the mind, and the Buddha gives predictions. This pair includes all predictions. Three, those in the present stage, personally receive predictions in front of the Buddha. Four, those who do not dwell in the present, referring to those who do not seek to be in the assembly, and the Buddha gives general predictions. This second pair also includes all situations. All predictions cannot be separated from the present and the non-present. It can also be said that Bodhisattvas who have entered the grounds see the true reward Buddha giving predictions in every moment, which is called the present. Bodhisattvas before the grounds can only see other Buddhas and cannot see the true body, which is called the non-present. Five, there is a fixed time limit, referring to attaining Bodhi at a certain time. Six, there is no fixed time limit, but it is generally recorded that if you practice this practice, you will become a Buddha in the future. This last pair also includes all situations. The three types of falling into certainty, if according to the Ornament of the Great Vehicle Sutras.

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約修六度得六種果以釋決定。今此但約三種以解決定。即是種姓發心行方便。位列如前。景雲。即於前六授記之中。但約自在起利他行無空過者。佛與授記就十最勝中測師解云。三乘姓中菩薩種姓為最勝。十種正愿中最初發心為殊勝。於六度中精進般若策道為最勝。於四攝中愛語行為最勝。兩足有情中如來最勝。于梵住中悲愍為勝。天住中第四靜慮為勝。聖住中空三昧為最。四等至中滅盡等至為最。菩提分品明二巧便中清凈巧便為最勝。第四兩頌總有九門。初一頌有四門。第二頌有五門。法施設中雲次第結集安置制立者。基云。結集謂經。安置謂摩呾理迦。制立謂毗尼。又二乘法。又次第集其文安置集其義。制立諸學處法。測云。素怛纜等十二分教如來處處散說。文殊阿難結集處安置文句。前後次第制立十二。不增減也。三增門諦中。相諦謂諸法之體相。語諦謂能詮教。用諦即前相語各有作用。增五門中前四安立后一非安立。前四諦者。景雲。一因諦則是集道。二果則是苦滅。三智諦則四諦智。四境諦則所知四諦。基云。前四四諦也。測云。因攝世出世因。果攝世出世果。此則因果相對攝一切盡。智境則心境相對亦攝一切盡。增六門中前二則真妄相對。后四則苦集滅道。基又云。善法名諦諦。不善等法名妄諦。增七門

【現代漢語翻譯】 現代漢語譯本 約略講述以六度（Six Perfections，佈施、持戒、忍辱、精進、禪定、智慧）來獲得六種果報，以此解釋決定的道理。現在這裡只用三種（種姓、發心、行方便）來解決決定的問題。它們的位次排列如前所述。 景雲法師說，在前面的六種授記之中，只針對那些能夠自在地發起利益他人的行為，並且不會讓時間空過的眾生，佛陀才會給予授記。關於授記，就十種最殊勝的方面來說，測師的解釋是：在三乘（聲聞乘、緣覺乘、菩薩乘）的種姓中，菩薩的種姓最為殊勝；在十種正愿中，最初的發心最為殊勝；在六度中，精進和般若（智慧）能夠策勵修行道路，最為殊勝；在四攝法（佈施、愛語、利行、同事）中，愛語的行為最為殊勝；在兩足有情（人類）中，如來最為殊勝；在梵住（慈、悲、喜、舍）中，悲憫最為殊勝；在天住中，第四禪定最為殊勝；在聖住中，空三昧最為殊勝；在四等至（禪定）中，滅盡等至最為殊勝；在菩提分品（三十七道品）中，闡明兩種方便，其中清凈的方便最為殊勝。 第四部分的兩頌總共有九個方面。第一頌有四個方面，第二頌有五個方面。在法施設中提到『次第結集安置制立』，窺基法師解釋說：『結集』指的是經藏，『安置』指的是摩呾理迦（論藏），『制立』指的是毗尼（律藏）。又可以指二乘的法，又可以指按次第收集經文，安置經文的意義，制定各種學處之法。 測師說：素怛纜（經）、毗奈耶（律）、阿毗達磨（論）等十二分教，是如來在各處分散宣說的。文殊菩薩和阿難尊者結集經文，安置文句，按照前後次第制定十二分教，不多也不少。 在三增門諦中，相諦指的是諸法的體相，語諦指的是能夠詮釋教義的語言，用諦指的是前面所說的相諦和語諦各自具有的作用。 在增五門中，前四個是安立的，后一個是未安立的。前四諦，景雲法師說：『一、因諦，就是集諦和道諦；二、果諦，就是苦諦和滅諦；三、智諦，就是四諦之智；四、境諦，就是所知的四諦。』窺基法師說：『前面的四個就是四諦。』測師說：『因諦涵蓋了世間和出世間的因，果諦涵蓋了世間和出世間的果。這樣因果相對，就涵蓋了一切。智諦和境諦是心和境相對，也涵蓋了一切。』 在增六門中，前兩個是真諦和妄諦相對，后四個是苦諦、集諦、滅諦、道諦。窺基法師又說：『善法名為諦諦，不善等法名為妄諦。』增七門...

【English Translation】 English version To briefly explain obtaining six kinds of results through the Six Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā), thereby elucidating the principle of determination. Here, we only use three (Gotra, Bodhicitta, Upāya) to resolve the issue of determination. Their order is as previously stated. Jingyun said that among the previous six predictions, the Buddha only bestows predictions upon those beings who can freely initiate actions that benefit others and do not let time pass in vain. Regarding predictions, in terms of the ten most excellent aspects, Ce Shi explains: Among the Gotras (lineages) of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), the Gotra of the Bodhisattva is the most excellent; among the ten correct vows, the initial Bodhicitta is the most excellent; among the Six Perfections, diligence and Prajñā (wisdom) encourage the path of practice and are the most excellent; among the Four Saṃgrahavastus (Dāna, Priyavacana, Arthakṛtya, Samānārthatā), the act of loving speech is the most excellent; among bipeds (humans), the Tathāgata is the most excellent; among the Brahmavihāras (loving-kindness, compassion, joy, equanimity), compassion is the most excellent; among the abodes of the heavens, the fourth Dhyāna is the most excellent; among the holy abodes, the emptiness Samādhi is the most excellent; among the four Samāpattis (meditative attainments), the Nirodha-samāpatti is the most excellent; in the Bodhipākṣika-dharmas (thirty-seven factors of enlightenment), clarifying the two skillful means, the pure skillful means are the most excellent. The fourth section's two verses have a total of nine aspects. The first verse has four aspects, and the second verse has five aspects. In the Dharma establishment, it mentions 'sequential compilation, arrangement, and establishment.' Kuiji explains: 'Compilation' refers to the Sūtra Piṭaka, 'arrangement' refers to the Mātṛkā (Abhidharma Piṭaka), and 'establishment' refers to the Vinaya Piṭaka. It can also refer to the Dharma of the Two Vehicles, or to sequentially collecting the texts, arranging the meaning of the texts, and establishing various precepts. Ce Shi said: The Sutras, Vinaya, Abhidharma, and other twelve divisions of teachings are scattered teachings spoken by the Tathāgata in various places. Mañjuśrī Bodhisattva and Ānanda compiled the texts, arranged the sentences, and established the twelve divisions of teachings according to the order, neither adding nor subtracting. In the three increasing gates of truth, the aspect truth refers to the essence of all Dharmas, the language truth refers to the language that can explain the teachings, and the use truth refers to the respective functions of the aforementioned aspect truth and language truth. In the five increasing gates, the first four are established, and the last one is not established. Regarding the first four truths, Jingyun said: 'First, the truth of cause is the truth of accumulation and the truth of the path; second, the truth of result is the truth of suffering and the truth of cessation; third, the truth of wisdom is the wisdom of the Four Noble Truths; fourth, the truth of object is the Four Noble Truths that are known.' Kuiji said: 'The previous four are the Four Noble Truths.' Ce Shi said: 'The truth of cause encompasses the causes of the mundane and supramundane, and the truth of result encompasses the results of the mundane and supramundane. Thus, cause and effect are relative and encompass everything. Wisdom and object are relative to mind and object, and also encompass everything.' In the six increasing gates, the first two are relative to the truth and falsehood, and the last four are the truth of suffering, the truth of accumulation, the truth of cessation, and the truth of the path. Kuiji also said: 'Good Dharmas are called true truths, and non-good Dharmas are called false truths.' Seven increasing gates...

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中景測同云。一愛味是集。二過患是苦。三出離是滅。四法性則非安立諦。五勝解即道諦。六聖諦即滅道。七非聖諦者苦集諦也。基云。愛味過患謂集苦二諦。出離謂滅諦或通道諦。法性謂真如。勝解諦即斷苦集道也。增八中前四是苦諦。雜染是集諦。還滅是滅諦。清凈及正加行是道諦。增九中前四是苦下四行。次二愛是集諦。第七是道諦加行。八九滅諦。增十中前五是苦諦。業煩惱是集諦。次二是道諦。第十是滅諦。四道理如前應知者。舊論云。四種方便施設如前力種姓品說。則四攝為四方便。此說不然。今依此論四道理如聲聞地。第二十五卷說。觀待等四道理也。聲門乘七行相中。一無倒慧者。此出乘體。是別境中慧數證諦離倒。二此慧所依者。三藏云。此是心王又此是定也。測師云。是種子依及無間滅依。三所緣者即四諦。四伴類者諸餘心所。五作業者能斷惑等業用。六資糧者前方便道。七得果者涅槃。五無量中先辨相。后次第建立。六十四有情如意地說。然與顯揚論頗有不同。若依舊論云六十一眾生。索訶者此翻忍也。所調伏界無量中增七門者。舊論云。惡人中人小智人大智人現在調伏未來調伏隨勝調伏若得緣如是如是迴向。此論云輕毀等。泰云。一誹謗三寶者。二非誹誹贊中庸者。三樂廣說者。四樂略說者

【現代漢語翻譯】 現代漢語譯本 中景測同云：關於四聖諦的理解。 一、愛味是集（Samudaya，集諦）：對感官愉悅的渴求是痛苦的根源。 二、過患是苦（Dukkha，苦諦）：生命中充滿了痛苦。 三、出離是滅（Nirodha，滅諦）：通過斷滅渴求，可以達到解脫。 四、法性則非安立諦：真如（Tathata）的本性是不可言說的，超越了概念的建立。 五、勝解即道諦（Magga，道諦）：正確的理解和修行是通往解脫的道路。 六、聖諦即滅道：滅諦和道諦是聖者所證悟的真理。 七、非聖諦者苦集諦也：苦諦和集諦是凡夫所執著的。 基云：愛味過患謂集苦二諦。出離謂滅諦或通道諦。法性謂真如。勝解諦即斷苦集道也。 窺基法師說：對感官愉悅的渴求和其帶來的過患，指的是集諦和苦諦。出離指的是滅諦，有時也指道諦。法性指的是真如。勝解諦指的是斷除苦和集，通往解脫的道路。 增八中前四是苦諦。雜染是集諦。還滅是滅諦。清凈及正加行是道諦。 《阿毗達磨集異門足論》第八卷中，前四個（無常、苦、空、無我）是苦諦。雜染是集諦。還滅是滅諦。清凈和正確的修行是道諦。 增九中前四是苦下四行。次二愛是集諦。第七是道諦加行。八九滅諦。 《阿毗達磨集異門足論》第九卷中，前四個是苦諦的四種行相（無常、苦、空、無我）。接下來的兩個（愛和喜）是集諦。第七個是道諦的修行。第八和第九個是滅諦。 增十中前五是苦諦。業煩惱是集諦。次二是道諦。第十是滅諦。 《阿毗達磨集異門足論》第十卷中，前五個是苦諦。業和煩惱是集諦。接下來的兩個是道諦。第十個是滅諦。 四道理如前應知者。舊論云。四種方便施設如前力種姓品說。則四攝為四方便。此說不然。今依此論四道理如聲聞地。第二十五卷說。觀待等四道理也。 四種道理應該像前面所說的那樣理解。舊的論典說，四種方便的施設就像前面『力種姓品』所說的那樣，認為四攝法是四種方便。這種說法是不對的。現在根據這部論典，四種道理就像《聲聞地》第二十五卷所說的那樣，是觀待等四種道理。 聲門乘七行相中。一無倒慧者。此出乘體。是別境中慧數證諦離倒。二此慧所依者。三藏云。此是心王又此是定也。測師云。是種子依及無間滅依。三所緣者即四諦。四伴類者諸餘心所。五作業者能斷惑等業用。六資糧者前方便道。七得果者涅槃。 聲聞乘的七種行相中：一、無倒慧：這是乘的本體，是別境中的智慧，證悟真諦，遠離顛倒。二、此慧所依：三藏說，這是心王，也是禪定。測師說，這是種子依和無間滅依。三、所緣：即四聖諦。四、伴類：其他的各種心所。五、作業：能夠斷除迷惑等業用。六、資糧：前面的方便道。七、得果：涅槃。 五無量中先辨相。后次第建立。六十四有情如意地說。然與顯揚論頗有不同。若依舊論云六十一眾生。索訶者此翻忍也。 在五無量中，首先辨別其相狀，然後依次建立。六十四種有情可以如意地說。然而，這與《顯揚論》頗有不同。如果按照舊的論典，則說是六十一種眾生。索訶（Saha）翻譯為忍。 所調伏界無量中增七門者。舊論云。惡人中人小智人大智人現在調伏未來調伏隨勝調伏若得緣如是如是迴向。此論云輕毀等。泰云。一誹謗三寶者。二非誹誹贊中庸者。三樂廣說者。四樂略說者 在所調伏的界無量中，增加了七種門。舊的論典說：惡人、中人、小智人、大智人、現在調伏、未來調伏、隨勝調伏，如果得到因緣，就如此如此地迴向。這部論典說的是輕毀等。泰法師說：一、誹謗三寶者。二、不誹謗也不讚嘆，持中庸之道者。三、喜歡廣說者。四、喜歡略說者。

【English Translation】 English version The clouds are measured in the middle distance. This refers to the understanding of the Four Noble Truths. 1. Craving for pleasure is Samudaya (the truth of the origin of suffering): The craving for sensory pleasures is the root of suffering. 2. Suffering is Dukkha (the truth of suffering): Life is full of suffering. 3. Liberation is Nirodha (the truth of the cessation of suffering): Liberation can be achieved by extinguishing craving. 4. The nature of Dharma is not an established truth: The nature of Tathata (Suchness) is inexpressible and transcends conceptual establishment. 5. Clear understanding is Magga (the truth of the path): Correct understanding and practice are the path to liberation. 6. The Noble Truths are Nirodha and Magga: The truths of cessation and the path are realized by the noble ones. 7. Those who are not noble ones are attached to Dukkha and Samudaya: Ordinary people are attached to the truths of suffering and its origin. Kye-gi said: 'Craving for pleasure and its faults refer to the truths of Samudaya and Dukkha. Liberation refers to the truth of Nirodha or sometimes the truth of Magga. The nature of Dharma refers to Tathata. The truth of clear understanding refers to the path of cutting off suffering and its origin.' Master Kuiji said: 'Craving for sensory pleasures and the faults they bring refer to the truths of Samudaya and Dukkha. Liberation refers to the truth of Nirodha, and sometimes also refers to the truth of Magga. The nature of Dharma refers to Tathata. The truth of clear understanding refers to the path of cutting off suffering and its origin, leading to liberation.' In the eighth section, the first four are the truth of suffering. Defilement is the truth of origin. Cessation is the truth of cessation. Purity and right effort are the truth of the path. In the eighth volume of the Abhidharma Samuccaya, the first four (impermanence, suffering, emptiness, and non-self) are the truth of suffering. Defilement is the truth of origin. Cessation is the truth of cessation. Purity and right practice are the truth of the path. In the ninth section, the first four are the four aspects of the truth of suffering. The next two, love, are the truth of origin. The seventh is the practice of the truth of the path. The eighth and ninth are the truth of cessation. In the ninth volume of the Abhidharma Samuccaya, the first four are the four aspects of the truth of suffering (impermanence, suffering, emptiness, and non-self). The next two (love and joy) are the truth of origin. The seventh is the practice of the truth of the path. The eighth and ninth are the truth of cessation. In the tenth section, the first five are the truth of suffering. Karma and afflictions are the truth of origin. The next two are the truth of the path. The tenth is the truth of cessation. In the tenth volume of the Abhidharma Samuccaya, the first five are the truth of suffering. Karma and afflictions are the truth of origin. The next two are the truth of the path. The tenth is the truth of cessation. The four reasons should be understood as before. The old treatise says that the four kinds of expedient means are established as described in the previous chapter on 'Power and Lineage', considering the Four Sangrahas as the four expedient means. This is not correct. Now, according to this treatise, the four reasons are as described in the twenty-fifth volume of the Śrāvakabhūmi, which are the four reasons of dependence, etc. The four reasons should be understood as before. The old treatise says that the four kinds of expedient means are established as described in the previous chapter on 'Power and Lineage', considering the Four Sangrahas (ways of gathering disciples) as the four expedient means. This is not correct. Now, according to this treatise, the four reasons are as described in the twenty-fifth volume of the Śrāvakabhūmi (Ground of Hearers), which are the four reasons of dependence, etc. Among the seven aspects of the Śrāvakayāna (Hearer Vehicle): 1. Non-inverted wisdom: This is the essence of the vehicle, the wisdom in the specific realm, realizing the truth and being free from inversion. 2. The basis of this wisdom: The Tripiṭaka says that this is the mind-king and also samadhi (concentration). The teacher says that this is the seed-basis and the immediately ceasing basis. 3. The object: The Four Noble Truths. 4. Companions: The other mental factors. 5. Function: The ability to cut off delusions and other karmic functions. 6. Resources: The preceding expedient path. 7. Result: Nirvana. Among the seven aspects of the Śrāvakayāna (Hearer Vehicle): 1. Non-inverted wisdom: This is the essence of the vehicle, the wisdom in the specific realm, realizing the truth and being free from inversion. 2. The basis of this wisdom: The Tripiṭaka says that this is the mind-king and also samadhi (concentration). The teacher says that this is the seed-basis and the immediately ceasing basis. 3. The object: The Four Noble Truths. 4. Companions: The other mental factors. 5. Function: The ability to cut off delusions and other karmic functions. 6. Resources: The preceding expedient path. 7. Result: Nirvana. First, distinguish the characteristics among the five immeasurables, and then establish them in order. Sixty-four sentient beings can be spoken of as desired. However, this is quite different from the Yogācārabhūmi-śāstra. According to the old treatise, there are sixty-one kinds of beings. Saha is translated as endurance. First, distinguish the characteristics among the five immeasurables, and then establish them in order. Sixty-four sentient beings can be spoken of as desired. However, this is quite different from the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice). According to the old treatise, there are sixty-one kinds of beings. Saha is translated as endurance. Among the immeasurable realms to be tamed, seven doors are added. The old treatise says: evil people, mediocre people, people of little wisdom, people of great wisdom, those who are tamed now, those who will be tamed in the future, those who are tamed according to their superiority, and if they obtain the conditions, they will dedicate themselves in this way. This treatise speaks of slighting and slandering, etc. Teacher Tai said: 1. Those who slander the Three Jewels. 2. Those who neither slander nor praise, but maintain a middle way. 3. Those who like to speak extensively. 4. Those who like to speak briefly. Among the immeasurable realms to be tamed, seven doors are added. The old treatise says: evil people, mediocre people, people of little wisdom, people of great wisdom, those who are tamed now, those who will be tamed in the future, those who are tamed according to their superiority, and if they obtain the conditions, they will dedicate themselves in this way. This treatise speaks of slighting and slandering, etc. Teacher Tai said: 1. Those who slander the Three Jewels. 2. Those who neither slander nor praise, but maintain a middle way. 3. Those who like to speak extensively. 4. Those who like to speak briefly.

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。景雲。一輕毀如調達事以輕毀入已。二中庸如眾集最暖語調伏。三廣說智四略說智為鈍利差別故。測云。七緣引調伏者如善財童子遇種種善知識方能入道。八部眾者如前意地中說。增九中如來所化等者。測云。或有一類有情唯如來所化。如涅槃經說。舍利弗有二弟子。一是穿珠之子。一是浣衣之子。終不能化。後到佛所。佛則于浣衣者教令白骨觀。于穿珠之子教令數息。不久二人俱得道等。乃至時節不同故云遠近調伏。琰摩世界者謂鬼世界。琰摩王為主也。琰魔此云靜息。調伏方便界無量如前說者。上成就品具明二十七種善巧方便。故舊論云如前成就品說。若依莊嚴論以十二分教為方便。五大果中。一法眼生起者見道。二得盡漏者無學。此二得小乘果。三發大愿者十信。四最勝法忍者十解已上。五受持讀誦乃至令法久住者大教常行。諸菩薩與七大性相應故名大乘等者。前三唯地前。四增上意樂大唯在地上。五資糧大測云二地已上。景雲通地前地上。六時大性通始終。七圓證大即所證菩提。此與顯揚所明七大性同。對法七大性與莊嚴七大義名異體同。與此論不同。法攝大乘者景雲。上七解大。此八即解乘義。于中前三就教辨乘。次三如次聞思修慧即就行辨乘。第七是智果第八是斷果即就果辨乘。測云。前五並在勝解行

{ "translations": [ "現代漢語譯本：", "景雲說：一類是輕毀，例如提婆達多（Devadatta，佛陀的堂兄弟，以反對佛陀著稱）因輕毀而墮落。二是中庸，例如大眾聚集時用最溫和的語言調伏。三是廣說智，四是略說智，這是爲了適應眾生根性的鈍利差別。", "測云說：七緣引調伏，例如善財童子（Sudhana，華嚴經中的求道者）遇到種種善知識（Kalyanamitra，指引修行的人）才能入道。八部眾，如前面意地中說的那樣。增九中如來所化等，測云說：或者有一類有情（Sattva，眾生）只能被如來（Tathagata，佛陀的稱號）所教化，如《涅槃經》（Nirvana Sutra）所說，舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）有兩個弟子，一個是穿珠之子，一個是浣衣之子，始終不能被教化。後來到佛陀那裡，佛陀就教浣衣者修習白骨觀（骸骨觀），教穿珠之子修習數息觀（通過計數呼吸來集中注意力）。不久，二人都證得了道等。乃至時節不同，所以說遠近調伏。琰摩世界（Yama world）指的是鬼世界，琰摩王（Yama，掌管死亡的神）是主宰。琰摩，這裡翻譯為靜息。調伏方便界無量如前說，上面成就品中詳細說明了二十七種善巧方便，所以舊論說如前面成就品所說。如果依據《莊嚴論》（Mahayana-sutralamkara），以十二分教（十二種不同形式的佛經）作為方便。五大果中，一是法眼生起，指見道（初果須陀洹）。二是得盡漏，指無學（阿羅漢）。這二者得到小乘果。三是發大愿，指十信位。四是最勝法忍，指十解位以上。五是受持讀誦乃至令法久住，指大教常行。諸菩薩（Bodhisattva，發願成佛的修行者）與七大性相應，所以名為大乘等，前三唯在地前，四增上意樂大唯在地上，五資糧大測云二地以上，景雲通地前地上，六時大性通始終，七圓證大即所證菩提。這與《顯揚聖教論》（Asanga's Exposition of the Teaching）所明的七大性相同。《對法》（Abhidharma）的七大性與《莊嚴論》的七大義名異體同，與此論不同。法攝大乘，景雲說：上面七解大，這八即是解釋乘的意義。其中前三就教辨乘，其次三如次是聞思修慧，即就行辨乘，第七是智果，第八是斷果，即就果辨乘。測云說：前五都在勝解行位。", "", "", "", "", "", "", "", "", "", "", 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位。第六在初地已上乃至九地。第七在第十地。第八在於佛果。菩薩有十中。云如是菩薩勤修學已者。即結上菩提分法持初文。第三能修學文。此下文云十種菩薩于菩薩學能正修學此上無有能正修學。即結前能正修學第三文。故知三判文不同。如第三學持。初判初二有生起文無結。此能正修學無生起有結。故知類顯略而不說分有三段也。言一住種姓者十信已前。二已趣八者十信已去乃至法雲。三未凈意樂者在地前也。四已凈意樂者入初地。五未成就者九地已還。六已成就者第十地。七未墮決定者未入八地九地。即下文云。未得入決定地者未入八地。未入決定行地者未入九地故也。八已墮決定即已得入。九一生所繫。十住最後有者。基云。菩薩種類有三。一一生所繫如彌勒等。先處人中望當佛位應有四生。人天本及二中有如七生等名一大生。若住天中半生名一一本有。故智度論說彌勒三生。說在人中除成佛身故說三也。二最後身。三坐道場。此二局在成佛身位。化身既爾。二受用身雖不見文準此應悉。自受用身七地以前名一生所繫。八地已后名最後身更無生故處蓮華座名坐道場。他受用身如觀音前身名一生所繫。觀音之身名最後身。處七寶座名坐道場。法身無生便無此義。測云。如住睹史多天名為一生。贍部洲身名最後

【現代漢語翻譯】 現代漢語譯本：第六種在初地（菩薩十地之首，證得真如理，開始度眾生）以上乃至九地（菩薩修行的高級階段，接近成佛）。第七種在第十地（菩薩修行的最高階段，即將成佛）。第八種在於佛果（最終的覺悟狀態）。菩薩有十種。『云如是菩薩勤修學已者』，這是總結前面的菩提分法，屬於初文。第三是能修學文。下面的文字說『十種菩薩于菩薩學能正修學，此上無有能正修學』，這是總結前面的能正修學，屬於第三文。因此可知三種判文不同。如第三學持，初判初二有生起文而無總結。這個能正修學沒有生起文但有總結。因此可知，類似地顯示，省略而不說的部分有三段。說『一住種姓者』，指十信（菩薩修行的十個信心階段）以前。『二已趣八者』，指十信以後乃至法雲地（菩薩十地中的第十地）。『三未凈意樂者』，指在地前（初地之前）。『四已凈意樂者』，指入初地。『五未成就者』，指九地已還（未達到第十地）。『六已成就者』，指第十地。『七未墮決定者』，指未入八地（菩薩十地中的第八地）九地。即下文說『未得入決定地者』，指未入八地，『未入決定行地者』，指未入九地。『八已墮決定』，即已得入。『九一生所繫』。『十住最後有者』。基（窺基大師）說：菩薩種類有三種。一是『一生所繫』，如彌勒（未來佛）等。先在人中，期望當來成佛，應有四生。人天本及二中有，如七生等，名一大生。若住在天中，半生名一一本有。所以智度論說彌勒三生，說在人中，除去成佛之身，所以說三。二是『最後身』。三是『坐道場』。這兩種侷限在成佛的身位。化身既然如此，二受用身雖然沒有見到文字，但按照這個推斷，應該都一樣。自受用身，七地以前，名叫『一生所繫』。八地以後，名叫『最後身』，不再有來生，處在蓮華座，名叫『坐道場』。他受用身，如觀音（觀世音菩薩）的前身，名叫『一生所繫』。觀音之身，名叫『最後身』。處在七寶座，名叫『坐道場』。法身無生，便沒有這些意義。測（圓測大師）說：如住在兜率陀天（欲界第四天）名叫一生，贍部洲身（我們所居住的世界）名叫最後。

【English Translation】 English version: Sixth is from the first Bhumi (the first of the ten stages of a Bodhisattva's path, where they realize the truth and begin to liberate sentient beings) upwards to the ninth Bhumi (an advanced stage of Bodhisattva practice, close to Buddhahood). Seventh is in the tenth Bhumi (the highest stage of Bodhisattva practice, about to become a Buddha). Eighth is in the fruit of Buddhahood (the ultimate state of enlightenment). There are ten types of Bodhisattvas. 'Saying, 'Thus, Bodhisattvas diligently cultivate and learn,' this summarizes the factors of enlightenment and belongs to the first text. The third is the text on being able to cultivate and learn. The following text says, 'The ten types of Bodhisattvas are able to correctly cultivate and learn in the Bodhisattva's learning; above this, there is no one who can correctly cultivate and learn.' This summarizes the previous ability to correctly cultivate and learn and belongs to the third text. Therefore, it can be known that the three types of judgment texts are different. Like the third learning holding, the initial judgment of the first two has arising texts but no conclusion. This ability to correctly cultivate and learn has no arising text but has a conclusion. Therefore, it can be known that, similarly, the displayed, omitted, and unsaid parts have three sections. Saying 'One dwells in the lineage,' refers to before the ten faiths (ten stages of faith in Bodhisattva practice). 'Two have already approached eight,' refers to after the ten faiths up to the Dharma Cloud Bhumi (the tenth Bhumi of the Bodhisattva). 'Three have not purified their intention,' refers to before the Bhumi (before the first Bhumi). 'Four have purified their intention,' refers to entering the first Bhumi. 'Five have not achieved,' refers to before the ninth Bhumi (not yet reaching the tenth Bhumi). 'Six have achieved,' refers to the tenth Bhumi. 'Seven have not fallen into certainty,' refers to not entering the eighth Bhumi (the eighth Bhumi of the Bodhisattva) or the ninth Bhumi. That is, the following text says, 'Those who have not attained entry into the determined Bhumi' refers to not entering the eighth Bhumi, 'Those who have not entered the determined practice Bhumi' refers to not entering the ninth Bhumi. 'Eight have already fallen into certainty,' that is, have already attained entry. 'Nine are bound by one life.' 'Ten dwell in the last existence.' Ji (Master Kuiji) said: There are three types of Bodhisattvas. One is 'bound by one life,' such as Maitreya (the future Buddha) and others. First, they are among humans, hoping to become Buddhas in the future, and should have four lives. Human, heavenly, original, and two intermediate existences, such as seven lives, are called one great life. If dwelling in the heavens, half a life is called one original existence. Therefore, the Mahaprajnaparamita Shastra says that Maitreya has three lives, saying that he is among humans, excluding the body of becoming a Buddha, so it says three. Two is 'the last body.' Three is 'sitting in the Bodhimanda.' These two are limited to the position of becoming a Buddha. Since the Nirmanakaya (transformation body) is like this, although the Sambhogakaya (reward body) has not been seen in the text, according to this inference, it should all be the same. The Svabhavikakaya (self-enjoyment body), before the seventh Bhumi, is called 'bound by one life.' After the eighth Bhumi, it is called 'the last body,' no longer having rebirth, and being in the lotus seat is called 'sitting in the Bodhimanda.' The other Sambhogakaya, such as the previous body of Avalokiteshvara (Bodhisattva of Compassion), is called 'bound by one life.' The body of Avalokiteshvara is called 'the last body.' Being in the seven-jeweled seat is called 'sitting in the Bodhimanda.' The Dharmakaya (Dharma body) has no birth, so it has no such meaning. Ce (Master Yuance) said: Such as dwelling in the Tushita Heaven (the fourth heaven of the desire realm) is called one life, the Jambudvipa body (the world we live in) is called the last.

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生。此約化身份別。若就實身份別。如華嚴經說。于第十地受佛位現報利益即是一生所繫。彼經復云。摩醯首羅智處生后報利益即是最後身菩薩。新羅因法師解智論說彌勒三生云。人間初生。天上中生。還來人間後生。是為三生菩薩名號中總有十六名。景雲。初明別名。菩提薩埵者。對法二解。一云。緣彼菩提及與薩埵發心故名菩提薩埵。二云。薩埵緣彼菩提發心故名菩提薩埵。菩提薩埵名通三乘。故是通名。摩訶薩下唯吾大乘名大有情。故是別名。成就覺慧最上照明等釋得大名所以。如是十方無邊乃至內德各別無量無邊隨德施名。名亦無量。

第四十七卷

第二持隨法瑜伽處

菩薩相品第一者。菩薩地四處此為第二。初持瑜伽處正明所學之法。此處明能學人之學所學已成菩薩相。隨前所學之法而起修故名隨法瑜伽處。菩薩地初云有十法具攝大乘菩薩道及果。一持二相三分四增上意樂五住六生七攝受八地相九行十建立。第一持者。是初瑜伽。于中開為三持。一種姓持則種姓品。二發心持則發心品。三菩提分法持。于中文廣有十六品。合有十八品為初瑜伽處。此第二瑜伽有四品。即相分增上意住。后之五法為第三瑜伽。則為五品。諸品相生前後次第為第四瑜伽。相謂成就此法入菩薩之相故名相也。此

【現代漢語翻譯】 現代漢語譯本：生。這是就化身來分別的。如果就實身來分別，如《華嚴經》所說，在第十地接受佛位，顯現報身利益，就是一生所繫（ekajati-pratibaddha，一生補處）。該經又說，摩醯首羅（Maheśvara，大自在天）在智處生后，獲得報身利益，就是最後身菩薩。新羅因法師解釋《智論》時說彌勒（Maitreya，慈氏菩薩）有三生：人間初生，天上中生，還來人間後生。這就是三生菩薩。名號中總共有十六個名稱。景雲說，首先是別名，菩提薩埵（Bodhisattva，菩薩）這個詞，對法有二種解釋。一種說法是，因為緣于菩提（bodhi，覺悟）以及與薩埵（sattva，有情）發心，所以名為菩提薩埵。另一種說法是，薩埵緣于菩提發心，所以名為菩提薩埵。菩提薩埵這個名稱三乘通用，所以是通名。摩訶薩（Mahāsattva，大菩薩）以下，只有我們大乘才稱大有情。所以是別名。成就覺慧、最上照明等解釋，說明獲得大名的原因。像這樣，十方無邊乃至內在功德各有差別，無量無邊，隨功德而施名，名稱也無量。 第四十七卷 第二持隨法瑜伽處 菩薩相品第一。菩薩地有四個部分，這是第二部分。第一個持瑜伽處，主要說明所學的法。這裡說明能學習的人，學習所學已經成就的菩薩相。隨著前面所學的法而開始修行，所以名為隨法瑜伽處。《菩薩地》一開始說有十法，總攝大乘菩薩道及果。一是持，二是相，三是分，四是增上意樂，五是住，六是生，七是攝受，八是地相，九是行，十是建立。第一持，是初瑜伽。其中分為三持：一種姓持，即種姓品；二發心持，即發心品；三菩提分法持，其中廣泛地有十六品。總共有十八品，是初瑜伽處。這第二瑜伽有四品，即相、分、增上意、住。後面的五法是第三瑜伽，則為五品。各品相生，前後次第，是第四瑜伽。相，是指成就此法，進入菩薩之相，所以名為相。

【English Translation】 English version: 'Birth.' This refers to distinctions based on manifested bodies. If distinctions are made based on the actual body, as the Avataṃsaka Sūtra states, receiving the Buddha's position in the tenth bhūmi (stage), manifesting the benefits of the reward body, is being 'bound by one lifetime' (ekajati-pratibaddha, destined to be reborn only once more). That sutra also says that Maheśvara (Maheśvara, Great Lord) being born in the place of wisdom and receiving the benefits of the reward body is the last-bodied Bodhisattva. The Silla monk In-beop, explaining the Mahāprajñāpāramitopadeśa, says that Maitreya (Maitreya, the Benevolent One) has three births: first birth in the human realm, middle birth in the heavens, and a later birth returning to the human realm. These are the three births of the Bodhisattva. In the title, there are sixteen names in total. Jingyun says, first clarifying the specific name, Bodhisattva (Bodhisattva, being seeking enlightenment), the Abhidharma has two explanations. One explanation is that because of focusing on bodhi (bodhi, enlightenment) and generating the mind of sattva (sattva, sentient being), it is called Bodhisattva. The other explanation is that sattva focuses on bodhi and generates the mind, so it is called Bodhisattva. The name Bodhisattva is common to the three vehicles, so it is a general name. Below Mahāsattva (Mahāsattva, Great Being), only our Mahayana calls it a great sentient being. So it is a specific name. Achieving awakened wisdom, supreme illumination, etc., explains the reason for obtaining the great name. Like this, the ten directions are boundless, and even the inner virtues are different, immeasurable and boundless. Names are given according to the virtues, and the names are also immeasurable. Volume 47 Second: Holding the Yoga of Following the Dharma First: Chapter on the Characteristics of a Bodhisattva. The Bodhisattvabhūmi has four sections; this is the second section. The first, 'Holding the Yoga,' mainly explains the Dharma being learned. This section explains the person who is capable of learning, the characteristics of a Bodhisattva who has already accomplished what is being learned. Because one begins to practice following the Dharma that was previously learned, it is called 'Holding the Yoga of Following the Dharma.' The Bodhisattvabhūmi initially says that there are ten dharmas that encompass the Mahayana Bodhisattva path and its result. First is holding, second is characteristics, third is division, fourth is superior intention, fifth is abiding, sixth is birth, seventh is reception, eighth is the characteristics of the bhūmi (stage), ninth is practice, and tenth is establishment. The first, 'holding,' is the first yoga. Among them, it is divided into three holdings: first, holding the lineage, which is the chapter on lineage; second, holding the generation of the mind, which is the chapter on the generation of the mind; third, holding the factors of enlightenment, among which there are sixteen chapters extensively. In total, there are eighteen chapters, which is the first yoga section. This second yoga has four chapters, namely characteristics, division, superior intention, and abiding. The latter five dharmas are the third yoga, which consists of five chapters. The arising of each chapter, the order of before and after, is the fourth yoga. 'Characteristics' refers to accomplishing this Dharma and entering the characteristics of a Bodhisattva, so it is called 'characteristics.'

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品在第二處先故言相品。第一。文中初問后答。答中初頌及長行開列章門。第二依章廣辨。前中初舉頌次長行屬當。頌中初一句三字舉真實菩薩具足五相。次知應下勸知五相各具五門。言真實菩薩五種相者下長行解。謂哀愍等五此體相者。初哀愍以慈悲為體。真實則用智慧為體。假相則用無恚為體。依下相攝則用靜慮為體。以依靜慮修慈悲故。二愛語者則四善語為體。依下相攝則尸羅般若為性。景雲。所發愛語則是尸羅。能發語心則是般若。故二度為性。基云。以為從律儀而行。以般若導生。故此二攝。若準施品。戒是攝品四攝攝度。佈施唯攝佈施。餘四度純是同事攝。若除佈施餘三攝事皆智慧度攝。今云愛語是尸羅者。此是正依戒而行。然依戒不妄語等是彼論不離體。以一切行由智發故。三者勇猛。下文則以忍進般若三法為性。基云。據實但是精進。以由慧發安受長時苦忍故。所以兼論。四者舒手慧施是施度攝。五者能解甚深義理密意則四無礙。下文以定慧為性。若唯克體是慧。以定發之。慧勝故並從勝發。同時而行言定。此五種皆由依行六度成就此五種入菩薩相也。依章辨中。初解五相五轉。后結勸。應知。前中約自性等五門分別五相則為五段。哀愍自性有二。一在意樂者則利樂。二意樂為性。依莊嚴論。以思欲

【現代漢語翻譯】 現代漢語譯本： 第二品是先說『故言相品』（解釋菩薩真實語的品）。第一部分，文章先提出問題，然後回答。回答中，先是偈頌，然後是長行文，開列章節。第二部分，依據章節詳細辨析。前面部分，先是舉出偈頌，然後是長行文的歸屬。偈頌中，第一句三個字概括了真實菩薩具備的五種相。接著『知應下』勸人瞭解五相各自具備的五門。『言真實菩薩五種相者下』是長行文的解釋。所謂哀愍等五種相，就其體性而言：最初的哀愍以慈悲為體。真實則以智慧為體。虛假的相則以無嗔恚為體。『依下相攝』則以靜慮（禪定）為體，因為依靠靜慮修習慈悲。第二，愛語則以四善語為體。『依下相攝』則以尸羅（戒律）和般若（智慧）為性。景雲說，所發出的愛語就是尸羅，能發出愛語的心就是般若，所以說戒律和智慧兩種波羅蜜為愛語的體性。基云說，愛語是從律儀而行的，以般若引導產生，所以這兩種波羅蜜包含在愛語中。如果按照施品（佈施品）的說法，戒是攝品四攝攝度，佈施只攝佈施，其餘四度純粹是同事攝。如果除去佈施，其餘三種攝事都屬於智慧度所攝。現在說愛語是尸羅，這是正依戒而行。然而，依戒不妄語等是彼論不離體，因為一切行為都由智慧引發。第三是勇猛，下文則以忍辱、精進、般若三種法為性。基云說，實際上只是精進，因為由智慧引發，安於忍受長時間的痛苦，所以兼論忍辱。第四是舒手慧施，屬於佈施度所攝。第五是能理解甚深義理密意，則具備四無礙辯才。下文以定（禪定）和慧（智慧）為性。如果僅僅就其體性而言是慧，因為由定而引發。慧勝過定，所以並從殊勝處說。同時而行說是定。這五種相都是依靠修行六度而成就的，這五種相進入菩薩的相中。在依章辨析中，先解釋五相五轉，然後總結勸勉。應該知道，前面是約自性等五門分別五相，分為五段。哀愍的自性有二：一是在意樂上，則是利益和快樂；二是意樂為自性。依據《莊嚴論》，以思欲（思念和慾望）為基礎。

【English Translation】 English version: The second chapter is the 『Gūyánxiàng Pǐn』 (Chapter on the Characteristics of True Speech), which explains the true speech of Bodhisattvas. In the first part, the text first poses a question and then answers it. Within the answer, there is first a verse (gatha), followed by a prose passage (long line), listing the chapters. The second part elaborates on the chapters in detail. In the preceding part, the verse is first presented, followed by the attribution of the long line. In the verse, the first three words summarize the five characteristics possessed by a true Bodhisattva. Then, 『Zhī Yīng Xià』 (Know that below) encourages understanding that each of the five characteristics possesses five aspects. 『Yán Zhēnshí Púsà Wǔ Zhǒng Xiàng Zhě Xià』 (The following explains the five characteristics of a true Bodhisattva) is the explanation in the long line. The so-called five characteristics such as compassion, in terms of their essence: the initial compassion has loving-kindness and compassion as its essence. Truthfulness has wisdom as its essence. False appearances have non-anger as their essence. 『Yī Xià Xiàng Shè』 (Depending on the following aspects), it has quietude (dhyana) as its essence, because loving-kindness and compassion are cultivated through reliance on quietude. Second, loving speech has the four good speeches as its essence. 『Yī Xià Xiàng Shè』 (Depending on the following aspects), it has śīla (morality) and prajñā (wisdom) as its nature. Jǐng Yún said that the loving speech that is uttered is śīla, and the mind that can utter loving speech is prajñā, so it is said that the two pāramitās (perfections) of morality and wisdom are the essence of loving speech. Jī Yún said that loving speech is practiced from the precepts, and it is guided by prajñā, so these two are included in loving speech. If according to the chapter on giving (dāna), morality is the means of inclusion, the four means of inclusion include the degree of giving, giving only includes giving, and the remaining four degrees are purely included in the activity of cooperation. If giving is removed, the remaining three means of inclusion are all included in the degree of wisdom. Now it is said that loving speech is śīla, which is practiced in accordance with the precepts. However, adhering to the precepts and not lying, etc., is inseparable from the essence of that discourse, because all actions are initiated by wisdom. The third is courage, and the following text considers patience, diligence, and wisdom as its nature. Jī Yún said that in reality it is only diligence, because it is initiated by wisdom and endures prolonged suffering, so patience is also discussed. The fourth is extending the hand in wise giving, which belongs to the degree of giving. The fifth is being able to understand profound meanings and esoteric intentions, which possesses the four unimpeded eloquence. The following text considers samādhi (concentration) and prajñā (wisdom) as its nature. If only in terms of its essence, it is wisdom, because it is initiated by samādhi. Wisdom surpasses samādhi, so it is spoken of from the perspective of superiority. Practicing simultaneously is said to be samādhi. These five characteristics are all achieved by relying on the practice of the six pāramitās, and these five characteristics enter into the characteristics of a Bodhisattva. In the analysis based on the chapters, first the five characteristics and five transformations are explained, and then a conclusion and exhortation are given. It should be known that the preceding part distinguishes the five characteristics based on the five aspects such as self-nature, dividing them into five sections. The self-nature of compassion has two aspects: one is in intention, which is benefit and happiness; the other is intention as self-nature. According to the Zhuāngyán Lùn (Ornament of the Mahayana Sutras), it is based on thought and desire.

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樂。依攝論。以欲及勝解二數為性。愛語自性謂如前說等者。前說慰喻慶悅是隨世軌儀語。勝無益語是順正法教語。則是難行三愛語也。九門愛語廣說如前攝事品。勇猛自性者。景雲。剛決者智慧。堅固者是忍。無所性劣有大勢力等精進。基云。今者文意但偏明精進。則被甲精進等三次第配之。廣大無染施性名舒手慧施。亦如前九門施中廣說。四無礙解及則于彼無倒引發正加行智等者。四無礙解正是能解深義智性。則四無礙解前方便智名加行智也。哀愍依處者。景雲。說境為處。謂緣五種有苦及行惡人等而與哀愍故名依處。能解甚深義理密意亦五依處。第一依處中景雲。言依契經隨順甚深者。真如之理淺智不測故。名甚深。經說二空隨順真如故云隨順甚深。甚深顯現者。由尋二空真如顯現也。空性相應緣性緣起者。緣性是四緣性。緣起是十二緣起。如是緣性緣起體離於定性遍計所執。故導空性相應。測云。如來所說常依二諦故名隨順。二諦之理離言絕慮故重云甚深甚深顯現。言空性者則圓成實。緣性緣起者則依他俗諦。第四依處中基云。諸想義者。想謂能詮之名。義謂所詮也。測云。言顯除意趣等者。謂能顯密意除他疑心也。第五依處中雲於一切法者。謂三藏教法也。法者法無礙境。義者義無礙境。釋詞詞無礙境也。

品類辨無礙境也。哀愍果利中。初明果利。次引說證成。后結。前中前初明自利斷怨害等。二普于下利他。引說證成中測云。如經中說修慈福利有十一種。臥安覺安。天護非人愛。不毒不兵。水火不喪。眠無惡夢。死生梵天。在所得利。勘華嚴經。又解脫道論明修慈有十一功德。一安眠無驚怖。二覺安無惡相。三無惡夢。四為人所愛念。五非人所愛。六諸天所護。七火毒刀杖不加其身。八心速得定。九面色光澤。十命終心不亂。十一未得勝法生於梵天。

分品

梵音薄刃此語含三義。一分位義。二分類差別義。三翼義。舊名翼品者。謂行四法能速得果。猶鳥依翼速有所到。今則從彼在家出家二分菩薩標名分品。五相所依不離在家出家二分。故相品后次論分品。文中初開列章門。二依四章次第解釋。三總分別。解方便善巧中雲如前則此菩薩地中等者。前四如十二方便中說。第五如因明處中。第六如戒。第七如五愿中。后三文處非一。近如菩提分品中說。隨其種姓根等者。三藏云。種子名姓。現行名根。解饒益中雲能與一分有情利益乃至一分安樂一分俱有者。基云。則此四攝事一一皆有利益安樂。亦得雖施彼財令發心等是利益。現得物用是安樂等。如是乃至一一皆具有。準知。若不爾。利行愛語隨增說利益。

【現代漢語翻譯】 現代漢語譯本： 『品類辨無礙境也』（品類辨別無礙的境界）。『哀愍果利中』（在哀愍所帶來的果報利益中）。首先闡明果報利益，其次引用經文來證明，最後總結。在前面的內容中，首先闡明自利，斷除怨恨和傷害等；其次是普遍地利益他人。在引用經文證明的部分，推測說，如經中所說，修習慈悲福利有十一種：睡眠安穩，醒來安穩，天神護佑，非人喜愛，不受毒害，不受兵器傷害，不會因水火而喪生，睡眠沒有惡夢，死後往生梵天。這是所獲得的利益。 可以參考《華嚴經》，以及《解脫道論》中闡明的修習慈悲有十一種功德：一、安眠無驚恐；二、醒來安穩沒有惡相；三、沒有惡夢；四、為人所愛念；五、為非人所愛；六、為諸天所護；七、火、毒、刀、杖不能加害其身；八、內心迅速得定；九、面色光澤；十、命終時心不散亂；十一、未獲得殊勝之法也能往生梵天。

『分品』

梵語『薄刃』（Bhoomi）這個詞語包含三重含義：一、分位的含義；二、分類差別的含義；三、翼的含義。舊譯為『翼品』，意思是說修行四法能夠迅速獲得果報，就像鳥依靠翅膀能夠迅速到達目的地一樣。現在則是從在家和出家這兩種菩薩的身份來命名『分品』。五相所依不離在家和出家這兩種身份，因此在『相品』之後接著討論『分品』。文中首先開列章節，其次依據四個章節的順序進行解釋，最後進行總的分別。解釋『方便善巧』時說，『如前則此菩薩地中等者』（如同前面菩薩地中的內容一樣），前面的四種就像十二種方便中所說。第五種就像因明之處中所說，第六種就像戒律中所說，第七種就像五愿中所說。後面的三種經文出處不止一處，最近的就像菩提分品中所說。『隨其種姓根等者』（隨著他們的種姓和根器等），三藏中說，種子名為姓，現行名為根。解釋『饒益』時說，『能與一分有情利益乃至一分安樂一分俱有者』（能夠給予一部分有情利益，乃至一部分安樂，一部分兩者都有），窺基大師說，這四攝事每一件都具有利益和安樂。也可以說，即使是佈施財物，也能令其發菩提心，這就是利益；現在得到物品的使用，這就是安樂等等。像這樣，每一件都具有。依此可知，如果不是這樣，那麼利行和愛語就只是在增加利益而已。

【English Translation】 English version: 'Categories Discern Unobstructed Realm'. 'Within the Compassionate Fruit Benefits'. First, clarify the fruit benefits; second, cite scriptures to prove; and finally, conclude. In the preceding part, first clarify self-benefit, cutting off resentment and harm, etc.; second, universally benefit others. In the part citing scriptures for proof, it is speculated that, as stated in the scriptures, cultivating loving-kindness brings eleven benefits: sleeping peacefully, waking peacefully, being protected by gods, loved by non-humans, not being harmed by poison, not being harmed by weapons, not perishing by water or fire, having no nightmares, and being reborn in the Brahma heaven after death. These are the benefits obtained. Refer to the 'Avatamsaka Sutra' and the 'Vimuttimagga' which clarify that cultivating loving-kindness has eleven merits: 1. Sleeping peacefully without fear; 2. Waking peacefully without evil omens; 3. Having no nightmares; 4. Being loved by people; 5. Being loved by non-humans; 6. Being protected by gods; 7. Fire, poison, knives, and staves cannot harm the body; 8. The mind quickly attains samadhi; 9. Having a radiant complexion; 10. The mind is not disturbed at the time of death; 11. Rebirth in the Brahma heaven even without attaining superior Dharma.

'Division Chapter'

The Sanskrit word 'Bhoomi' contains three meanings: 1. The meaning of division; 2. The meaning of classification and differentiation; 3. The meaning of wing. The old translation as 'Wing Chapter' means that practicing the four dharmas can quickly attain fruition, just as a bird relies on its wings to quickly reach its destination. Now, the 'Division Chapter' is named from the two identities of Bodhisattvas, those who are householders and those who have left home. The five aspects rely on and do not depart from the two identities of householders and those who have left home. Therefore, after the 'Aspect Chapter', the 'Division Chapter' is discussed next. The text first lists the chapter headings, then explains them in order according to the four chapters, and finally makes a general distinction. When explaining 'Skillful Means', it says, 'As before, in this Bodhisattva ground, etc.', the preceding four are as described in the twelve skillful means. The fifth is as described in the place of Hetuvidya (logic), the sixth is as described in the precepts, and the seventh is as described in the five vows. The textual sources for the latter three are not in one place, but most recently as described in the Bodhipakshika-dharma Chapter. 'According to their lineage, roots, etc.', the Tripitaka says that the seed is called lineage, and the present conduct is called roots. When explaining 'Benefiting', it says, 'Able to give a portion of sentient beings benefit, and even a portion of happiness, a portion of both', K'uei-chi says that each of these four Sangraha-vastus (means of conversion) has benefit and happiness. It can also be said that even giving material possessions can cause them to generate Bodhicitta, which is benefit; obtaining the use of objects now is happiness, and so on. In this way, each has both. According to this, if it were not so, then beneficial conduct and loving speech would only be increasing benefits.

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佈施是安樂。同事是通二。同爲善惡故。無倒回向中三門者。謂則善修事業一。方便善巧二。饒益於他三也。總分別中有二。初明此四普攝在家出家所學法盡。第二明在家出家雖復同修四事而優劣大異。出家菩薩而能行鉤鎖梵行者。基云。鉤鎖意取相拘礙義。出家之人有所禁約防惡三業。故如鉤鎖。在家菩薩則不如是也。

增上意樂品

此中通明入發心諸菩薩意樂有利他七種及自利利他十五種。從此標名。前明相品分品並是行法。所起之行必從意樂而生。故分品后次明意樂。若依攝論。欲及勝解為意樂體。若依莊嚴。欲及思為意樂性。基云。此中有增上之言似唯在地上。依文明義通地前有無妨。文中初問后答。答中初有一頌開列章門。第二長行已去依章解釋。頌中上半總列利他七相。憐愍下半總舉十五意樂作事。就長行釋中分二。先解憐愍次解意樂。前中雲具憐愍故名善意樂者。景雲。七種憐愍當知則是慈悲虛想。慈悲則無恚性。真實慈悲智慧為體。亦可七種還是意樂。與憐愍相應故名憐愍。備云。勝解與無瞋俱從助伴名為憐愍。克體還是勝解。又解。經論稱名不定。或有說智名為大悲。如實想觀。或有當法。如虛想觀中喜無量。言謂終不以非法等者。謂不以十惡非法非律非賢善行及外道邪法非理之處勸

【現代漢語翻譯】 現代漢語譯本：佈施是安樂（指通過佈施可以獲得安樂）。同事是通二（同事指通過與他人共事，可以通達兩種道理）。同爲善惡故（因為共同經歷善與惡）。無倒回向中三門者（在無顛倒的迴向中，有三個方面）。謂則善修事業一（即善巧地修習事業），方便善巧二（善用方便和技巧），饒益於他三也（利益他人）。總分別中有二（總的來說，可以分為兩個方面）。初明此四普攝在家出家所學法盡（首先說明這四點普遍涵蓋了在家和出家修行者所學的所有法）。第二明在家出家雖復同修四事而優劣大異（其次說明在家和出家修行者雖然都修習這四件事，但優劣差別很大）。出家菩薩而能行鉤鎖梵行者（出家的菩薩能夠奉行鉤鎖梵行）。基云（基法師說）：『鉤鎖意取相拘礙義（鉤鎖的意思是相互制約）。出家之人有所禁約防惡三業（出家之人有所禁約，防止身口意三業作惡），故如鉤鎖（所以像鉤鎖一樣）。在家菩薩則不如是也（在家的菩薩則不是這樣。』） 增上意樂品 此中通明入發心諸菩薩意樂有利他七種及自利利他十五種（這一品主要闡述了發起菩提心的菩薩的意樂，包括利他的七種和自利利他的十五種）。從此標名（因此以此命名）。前明相品分品並是行法（前面闡述相品和分品都是關於行為的）。所起之行必從意樂而生（所產生的行為必定是從意樂而產生的）。故分品后次明意樂（所以在分品之後接著闡述意樂）。若依攝論（如果依據《攝大乘論》），欲及勝解為意樂體（欲和勝解是意樂的本體）。若依莊嚴（如果依據《莊嚴經論》），欲及思為意樂性（欲和思是意樂的性質）。基云（基法師說）：『此中有增上之言似唯在地上（這裡有『增上』這個詞，似乎只在地上菩薩才有）。依文明義通地前有無妨（依據文義來理解，通達地前地后都沒有妨礙）。』文中初問后答（文中先提出問題，然後回答）。答中初有一頌開列章門（回答中首先有一首偈頌，開列了章節的綱要）。第二長行已去依章解釋（第二段長行開始，依據章節進行解釋）。頌中上半總列利他七相（偈頌的上半部分總括了利他的七種相）。憐愍下半總舉十五意樂作事（憐憫的下半部分總括了十五種意樂的作用）。就長行釋中分二（就長行的解釋分為兩個部分）。先解憐愍次解意樂（先解釋憐憫，再解釋意樂）。前中雲具憐愍故名善意樂者（前面說具備憐憫，所以稱為善意樂）。景雲（景法師說）：『七種憐愍當知則是慈悲虛想（應當知道，七種憐憫就是慈悲的虛想）。慈悲則無恚性（慈悲就沒有嗔恚的性質）。真實慈悲智慧為體（真實的慈悲以智慧為本體）。亦可七種還是意樂（也可以說七種還是意樂）。與憐愍相應故名憐愍（因為與憐憫相應，所以稱為憐憫）。』備云（備法師說）：『勝解與無瞋俱從助伴名為憐愍（勝解和無嗔都從助伴而來，稱為憐憫）。克體還是勝解（就其本體來說還是勝解）。』又解（另一種解釋是）：經論稱名不定（經論中的稱謂不一定）。或有說智名為大悲（或者說智慧名為大悲），如實想觀（如實地觀想）。或有當法（或者說就是法），如虛想觀中喜無量（如在虛想觀中，喜無量）。言謂終不以非法等者（說的是最終不以非法等），謂不以十惡非法非律非賢善行及外道邪法非理之處勸（即不以十惡、非法、非律、非賢善的行為以及外道的邪法、非理之處勸導他人）。

【English Translation】 English version: Giving is happiness (meaning that happiness can be obtained through giving). Collaboration is understanding two principles (collaboration refers to understanding two principles through working with others). Because of shared good and evil (because of experiencing good and evil together). Among the three aspects of non-inverted dedication (in non-inverted dedication, there are three aspects). Namely, skillfully cultivating undertakings one, skillful means and techniques two, benefiting others three. There are two aspects in the general distinction (generally speaking, it can be divided into two aspects). First, it clarifies that these four universally encompass all the teachings learned by both lay and monastic practitioners. Second, it clarifies that although lay and monastic practitioners both cultivate these four things, the differences in their merits are vast. Monastic Bodhisattvas are able to practice the 'hook and chain' pure conduct. Ji said: 'The meaning of 'hook and chain' is mutual restraint. Monastics have prohibitions to guard against evil deeds of body, speech, and mind, so it is like a hook and chain. Lay Bodhisattvas are not like this.' Chapter on Increased Intention This chapter generally clarifies that the intentions of Bodhisattvas who have entered the stage of generating the aspiration for enlightenment include seven types of benefiting others and fifteen types of benefiting both oneself and others. It is named accordingly. The previous chapters on characteristics and divisions were all about practices. The practices that arise must come from intention. Therefore, after the chapter on divisions, the chapter on intention is explained next. According to the Compendium of Mahayana, desire and superior understanding are the essence of intention. According to the Ornament of Sutras, desire and thought are the nature of intention. Ji said: 'The word 'increased' here seems to only apply to those on the ground (bhumi). According to the meaning of the text, it is permissible to understand it as applying to both before and after the ground.' The text first asks a question and then answers it. The answer first has a verse that lists the chapter headings. The second long passage explains according to the chapters. The first half of the verse summarizes the seven aspects of benefiting others. The second half of compassion summarizes the fifteen intentions in action. The explanation of the long passage is divided into two parts. First, explain compassion, then explain intention. The former says that having compassion is called good intention. Jing said: 'The seven types of compassion should be understood as the illusory thought of loving-kindness and compassion. Loving-kindness and compassion have no hatred. True loving-kindness and compassion have wisdom as their essence. It can also be said that the seven types are still intention. Because they correspond to compassion, they are called compassion.' Bei said: 'Superior understanding and non-anger both come from helpers and are called compassion. The essence is still superior understanding.' Another explanation is that the names in the sutras and treatises are not fixed. Some say that wisdom is called great compassion, such as truly contemplating. Or it can be the Dharma, such as the immeasurable joy in illusory contemplation. The saying 'never with unlawful things' means not encouraging others with the ten evils, unlawful things, things contrary to the precepts, non-virtuous actions, heretical doctrines of externalists, or unreasonable things.

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授有情。言是名無染亦名無緣者。基解。不祈恩報名無染。不祈後果名無緣。又二種皆名無染。染通報及後世間果。故緣亦通之。第二解十五意樂中分四。初辨體列名。第二解釋。第三明十五意樂能作十事。第四結攝明利。十五中前之七種從境為名。次有三種從義為名。后之五種從位受稱。言又諸菩薩不清凈意樂是則名為應調伏意樂等者。地前未證法但現神通等四調伏之。八地以去自證真如修習多劫神通與身俱生。故清凈善清凈意樂是俱生意樂。以清凈意樂性成善清凈安立故。

住品

住者何義。即因十二位能有住有為無為菩薩住中故名為住。此中廣明故名住品。前未廣明菩薩眾行。行必依位。是故意樂品后則明住品。於此品中先牒前問。次舉數列名。后問答解釋。前中三句。一牒前。二生后舉數。三者列名。如是始從種姓具足廣說乃至於如所說菩薩所學正勤修學者。此牒第一持中十八品。從初種姓乃至功德品是。于如所說菩薩諸相正等顯現者。言此持中第一相品。于諸菩薩分加行中正勤修學者。是分品。于如所說菩薩意樂者。是意樂品。諸菩薩眾下生后舉數也。于中初舉菩薩住。次舉如來住。列名中初舉二頌。第二長行屬當。增上慧三住中雲謂諸菩薩如實了知能勸真實等者。謂道品是能觀。四地觀彼能

【現代漢語翻譯】 現代漢語譯本： 授予有情眾生。所說的『無染』和『無緣』是什麼意思呢？窺基（Kuiji）解釋說：不祈求恩惠和報答，稱為『無染』；不祈求未來的果報，稱為『無緣』。或者說，這兩種都可稱為『無染』，因為染污包括了報應和後世的果報，所以『緣』也包括這些。第二種解釋，在十五種意樂中分為四個部分。第一部分辨別體性並列出名稱；第二部分進行解釋；第三部分說明十五種意樂能夠成就十件事；第四部分總結說明利益。在十五種意樂中，前七種是從所觀境界來命名的，接下來的三種是從意義來命名的，最後的五種是從所處的地位來稱呼的。所說的『又諸菩薩不清凈意樂是則名為應調伏意樂等者』，指的是十地之前的菩薩尚未證得法，只能示現神通等四種調伏。八地以上的菩薩，自己證悟了真如，修習了多劫，神通與身體一同產生，所以清凈意樂和善清凈意樂是俱生意樂，因為清凈意樂的體性成就了善清凈的安立。

住品

『住』是什麼意思呢？就是因為十二個位次能夠安住，有為和無為的菩薩都安住其中，所以稱為『住』。這裡廣泛地闡明，所以稱為『住品』。前面沒有廣泛地說明菩薩的各種行為，而行為必定依賴於位次，所以在意樂品之後就說明住品。在這一品中，先重複前面的提問，然後列舉數目和名稱，最後問答解釋。在前面的部分，分為三句。第一句重複前面的內容；第二句引出後面的數目；第三句列出名稱。就像從種姓具足開始廣泛地敘述，一直到像所說的菩薩所學習的正勤修學者。這裡重複了《持中》的十八品，從最初的種姓一直到功德品。『于如所說菩薩諸相正等顯現者』，指的是《持中》的第一相品。『于諸菩薩分加行中正勤修學者』，指的是分品。『于如所說菩薩意樂者』，指的是意樂品。『諸菩薩眾下生后舉數也』，在後面列舉數目。其中，先列舉菩薩住，再列舉如來住。列舉名稱時，先列舉兩首偈頌，第二段長行屬於目前的內容。增上慧三住中說：『謂諸菩薩如實了知能勸真實等者』，指的是道品是能觀，四地觀察它們的能力。

【English Translation】 English version: Bestowing upon sentient beings. What is meant by 'untainted' (Wu Ran) and 'unconditioned' (Wu Yuan)? Kuiji explains: Not seeking favor or repayment is called 'untainted'; not seeking future karmic results is called 'unconditioned.' Alternatively, both can be called 'untainted,' because defilement includes retribution and future worldly results, so 'condition' also includes these. The second explanation, within the fifteen kinds of intention (Yi Le), is divided into four parts. The first part distinguishes the nature and lists the names; the second part provides explanations; the third part explains that the fifteen kinds of intention can accomplish ten things; the fourth part summarizes and explains the benefits. Among the fifteen kinds of intention, the first seven are named from the observed object, the next three are named from the meaning, and the last five are named from the position they occupy. What is meant by 'Furthermore, the impure intention of the Bodhisattvas is called the intention to be tamed (Ying Tiao Fu Yi Le), etc.,' refers to Bodhisattvas before the ten grounds (Shi Di) who have not yet attained the Dharma and can only manifest the four kinds of taming, such as through supernatural powers. Bodhisattvas from the eighth ground onwards, having realized Suchness (Zhen Ru) themselves and cultivated for many kalpas, have supernatural powers that arise with the body, so pure intention and well-purified intention are innate intentions, because the nature of pure intention accomplishes the establishment of well-purified intention.

The Abiding Chapter (Zhu Pin)

What is the meaning of 'abiding' (Zhu)? It is because the twelve positions (Shi Er Wei) are able to abide, and both conditioned (You Wei) and unconditioned (Wu Wei) Bodhisattvas abide within them, so it is called 'abiding.' This chapter extensively elucidates, so it is called the 'Abiding Chapter.' The previous chapter did not extensively explain the various practices of Bodhisattvas, and practices necessarily rely on positions, so the 'Abiding Chapter' is explained after the 'Intention Chapter.' In this chapter, first, the previous question is repeated, then the numbers and names are listed, and finally, questions and answers provide explanations. In the first part, there are three sentences. The first sentence repeats the previous content; the second sentence introduces the subsequent numbers; the third sentence lists the names. It is like starting from the perfection of lineage (Zhong Xing Ju Zu) and extensively narrating, all the way to the diligent cultivators who learn as the Bodhisattvas are said to learn. This repeats the eighteen chapters of 'Holding Within' (Chi Zhong), from the initial lineage to the 'Merit Chapter' (Gong De Pin). 'Those who manifest the characteristics of the Bodhisattvas as described' refers to the first 'Characteristic Chapter' (Xiang Pin) of 'Holding Within.' 'Those who diligently cultivate in the progressive practices of the Bodhisattvas' refers to the 'Division Chapter' (Fen Pin). 'Those who have the intentions of the Bodhisattvas as described' refers to the 'Intention Chapter' (Yi Le Pin). 'The assembly of Bodhisattvas descends and then lists the numbers,' listing the numbers later. Among them, first, the abiding of Bodhisattvas is listed, and then the abiding of the Tathagatas is listed. When listing the names, first, two verses are listed, and the second long passage belongs to the current content. In the three abidings of increasing wisdom (Zeng Shang Hui San Zhu), it says: 'Those Bodhisattvas who truly know and can encourage truth, etc.,' refers to the path factors (Dao Pin) being the able observer, and the four grounds observing their abilities.

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觀。道品諸諦是所觀。五地觀所觀也。六地菩薩觀知眾生。由迷無智故眾苦流轉。由悟有智眾苦止息。第七地中真觀相續名無間缺。雖亦緣俗多住真如名無相住。基云。非無有漏心隔。而以多無漏觀相續為論故言無間。非實無間也。第八地中真俗並觀名無間缺。編從真觀名無相住。善戒經云。不見菩提及眾生相故言無相。第二問答解釋中初略次廣。略中分二。初別解釋。后總分別。種姓住中雲何菩薩種姓住者問種姓體。云何菩薩住種姓住者問能住人。答中則以三義通答前兩問。初修性福善。二明已具佛法種子。三明性離粗垢無間業等。前中景雲。謂諸菩薩住種姓性自仁賢成熟乃至眾多善法者成種子也。于彼現行亦顯現者。十信已前在流轉位。由種姓力令彼行者。數起福分善非起解脫分善。若起解脫分善則十信。十信則是解行住收。非種姓住故。下文中明余行位。云從初發心乃至未得清凈意樂。所有眾行一切皆勝解行住。故知種姓住中所起眾善並是福分非疑。由性仁賢逼遣方便至非由思根等者。由種姓力逼修福分善等。測云。菩薩所應眾多善法于彼現行等者有兩解。初云。十住已前菩薩名住種姓住。約未發心前。于福分善根中所應現行者依彼亦有能現行義。若已發心則不現行。二云。十住菩薩亦名種姓。于所應善法者。

【現代漢語翻譯】 現代漢語譯本 觀：道品（dào pǐn，通往覺悟的道路）諸諦（zhū dì，四聖諦）是所觀的對象。五地菩薩觀照能觀與所觀。六地菩薩觀知眾生，由於迷惑而無智慧，所以眾苦流轉；由於覺悟而有智慧，眾苦止息。第七地中，真實的觀照相續不斷，名為無間缺。雖然也緣於世俗，但多安住于真如（zhēn rú，事物的本性）而名為無相住。窺基（Kuī Jī，人名）說：『並非沒有有漏心（yǒu lòu xīn，受煩惱污染的心）的間隔，而是以多數的無漏觀（wú lòu guān，沒有煩惱的觀照）相續為論，所以說無間，並非真正沒有間隔。』第八地中，真俗並觀，名為無間缺。歸屬於真觀，名為無相住。《善戒經》（Shàn Jiè Jīng）說：『不見菩提（pú tí，覺悟）及眾生相，所以說無相。』 第二問答解釋中，先略后廣。略中分二，先分別解釋，后總括分別。種姓住（zhǒng xìng zhù，菩薩的種性所安住的境界）中，『云何菩薩種姓住者』，問的是種姓的本體；『云何菩薩住種姓住者』，問的是能安住的人。回答中則以三種意義通答前兩個問題：一是修習性福善，二是說明已經具備佛法種子，三是說明本性遠離粗垢無間業等。前面，景（Jǐng，人名）說：『指諸位菩薩安住于種姓的本性，自然仁慈賢善成熟，乃至眾多善法成就種子。』 『于彼現行亦顯現者』，十信（shí xìn，十種信心）以前處於流轉的階段，由於種姓的力量，使那些修行者多次生起福分善，而不是生起解脫分善。如果生起解脫分善，那就是十信位了。十信位則是解行住的收攝，不是種姓住。下文中說明其餘的行位，說『從初發心乃至未得清凈意樂，所有眾行一切皆勝解行住』。所以知道種姓住中所生起的眾多善都是福分善，不是疑。『由性仁賢逼遣方便至非由思根等者』，由於種姓的力量，逼迫修習福分善等。窺測（Kuī Cè，人名）說：『菩薩所應眾多善法于彼現行等者』，有兩種解釋。第一種說法是：十住（shí zhù，十住位）以前的菩薩名為住種姓住，指的是未發心前，對於福分善根中所應現行的，依靠他們也有能現行的意義。如果已經發心，則不現行。第二種說法是：十住菩薩也名為種姓，對於所應修習的善法。

【English Translation】 English version Observation: The paths of enlightenment (dào pǐn) and the Four Noble Truths (zhū dì) are the objects of observation. Bodhisattvas of the Fifth Ground observe the observer and the observed. Bodhisattvas of the Sixth Ground observe and know that sentient beings, due to delusion and lack of wisdom, are subject to the cycle of suffering; due to awakening and having wisdom, suffering ceases. In the Seventh Ground, true observation continues uninterrupted, called 'without interval'. Although also related to the mundane, they mostly abide in Suchness (zhēn rú), hence called 'abiding in no-form'. Kuiji (Kuī Jī) said: 'It is not that there is no interval of defiled mind (yǒu lòu xīn), but it is discussed in terms of the continuous succession of numerous undefiled observations (wú lòu guān), hence it is said to be without interval, not truly without interval.' In the Eighth Ground, true and mundane are observed together, called 'without interval'. Classified under true observation, it is called 'abiding in no-form'. The Śrīmālādevī Siṃhanāda Sūtra (Shàn Jiè Jīng) says: 'Not seeing Bodhi (pú tí) and the characteristics of sentient beings, hence it is called no-form.' In the second question-and-answer explanation, it goes from brief to detailed. In the brief part, it is divided into two: first, separate explanations, then general distinctions. In the Lineage Abiding (zhǒng xìng zhù), 'What is the Bodhisattva's Lineage Abiding?' asks about the essence of the lineage; 'What is the Bodhisattva abiding in the Lineage Abiding?' asks about the person who can abide. The answer uses three meanings to answer the previous two questions: first, cultivating virtuous and meritorious deeds; second, clarifying that they already possess the seeds of the Buddha-dharma; and third, clarifying that their nature is far from coarse defilements and uninterrupted karma, etc. Earlier, Jing (Jǐng) said: 'It refers to those Bodhisattvas who abide in the nature of the lineage, naturally kind and virtuous, mature, and even numerous virtuous dharmas that become seeds.' 'Those who manifest in it also appear,' before the Ten Faiths (shí xìn) are in the stage of transmigration. Due to the power of the lineage, those practitioners repeatedly generate meritorious deeds, not liberating deeds. If liberating deeds are generated, then it is the stage of the Ten Faiths. The Ten Faiths are the collection of understanding, practice, and abiding, not the Lineage Abiding. The following text clarifies the remaining stages of practice, saying 'From the initial aspiration to enlightenment until not attaining pure intention, all practices are the Abiding in Understanding and Practice.' Therefore, it is known that the numerous virtues generated in the Lineage Abiding are all meritorious deeds, not doubt. 'Due to the nature of kindness and virtue, forcing expedient means, not through the root of thought, etc.,' due to the power of the lineage, forcing the cultivation of meritorious deeds, etc. Kui Ce (Kuī Cè) said: 'The numerous virtuous dharmas that Bodhisattvas should practice manifest in it, etc.,' there are two explanations. The first explanation is: Bodhisattvas before the Ten Abidings (shí zhù) are called abiding in the Lineage Abiding, referring to before the initial aspiration, for those who should manifest in the roots of meritorious deeds, relying on them also has the meaning of being able to manifest. If they have already made the initial aspiration, then they do not manifest. The second explanation is: Bodhisattvas of the Ten Abidings are also called lineage, for the virtuous dharmas that should be cultivated.

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則是有漏六波羅蜜。若依前解。與攝論少不同。攝論約三僧祇分為三位五人。依此三位五人為十二住。彼種姓住據發心。此云種姓是未發心故不相當。三藏勘梵本攝論。今無十二住文。故不須會釋。攝大乘論亦是住文。驗知真諦三藏所翻謬。此云住持一切佛法種子于內體中者。景雲。此語是總。于所依中已具足有者。此就別指。則賴耶中持彼種子名所依中。測云。此與上明種姓中六入殊勝展轉相續無始法爾其義一也。于自體中於所依中猶是攝論依本識中也。種子所依有二。一真實理門則依阿賴耶轉。二隨轉理門依五蘊身住。次云性離菩薩乃至造無間業者。景雲。種姓菩薩雖覆在凡流轉。不起猛利粗瞋造五無間輪邪見斷善。但阇王殺父達多出佛身血等者。並是久學菩薩權現同凡。引接造五逆人令其改悔。泰云。種姓有二。一性種姓。謂無始凡夫有大乘姓者亦造無間斷善。二習種姓。謂在十信前發菩提心及十信位。今明習種姓。故性離粗垢。勝解行中雲從發心乃至名解行住。出其行位。測云。述兩釋。一云。十信已上皆名發心住。一云。十解已上方名發心。言種姓住中於餘十一及如來位唯有因轉攝受彼因等者。則對前後以辨差別。謂種姓住中唯成殺后住因。未起現行發趣行也。景雲。斯知前說種姓住中現起眾行。現起但是

【現代漢語翻譯】 現代漢語譯本： 這些是有漏洞的六波羅蜜（六種到達彼岸的方法）。如果按照之前的解釋，與《攝大乘論》稍有不同。《攝大乘論》大約用三個阿僧祇劫（極長的時間單位）分為三個階段和五種人。依據這三個階段和五種人分為十二住（菩薩修行的十二個階段）。《攝大乘論》中的種姓住（具有成佛潛質的階段）是根據發心（立志成佛）來劃分的，而這裡說的種姓是指未發心，因此不對應。玄奘三藏法師勘對了梵文版本的《攝大乘論》，現在沒有十二住的說法，所以不需要解釋。《攝大乘論》也是關於住的論述，可以驗證真諦三藏法師的翻譯有謬誤。這裡說『住持一切佛法種子于內體中』，景雲法師說，『這句話是總的概括，在所依中已經具足』，這是就個別指出的情況而言。那麼，阿賴耶識（第八識，儲存一切種子）中持有那些種子，就叫做所依中。窺基法師說，『這與上面所說的種姓中六入（六種感覺器官）殊勝，展轉相續，無始以來就是如此的道理是一樣的。』『于自體中』、『于所依中』，仍然是《攝大乘論》中依據本識（根本意識）的說法。種子所依有兩個方面：一是真實理門，那麼就依據阿賴耶識運轉；二是隨轉理門，依據五蘊（色、受、想、行、識）之身而住。 接下來是『性離菩薩乃至造無間業者』，景雲法師說，『種姓菩薩即使還在凡夫中流轉，也不會生起猛烈的粗暴的嗔恨，造作五無間業（五種極重的罪業），以及邪見斷滅善根。』但像阿阇世王殺父、提婆達多使佛陀出血等事件，都是久學菩薩爲了方便教化，權且示現與凡夫相同，引導造作五逆罪業的人讓他們改過自新。泰法師說，『種姓有兩種，一是性種姓，指無始以來的凡夫具有大乘種姓，也會造作無間罪業，斷滅善根；二是習種姓，指在十信位（菩薩修行的十個階段）之前發菩提心以及十信位。』現在說的是習種姓，所以本性遠離粗重的煩惱。勝解行地（菩薩修行的一個階段）中說，『從發心乃至名為解行住』，說明了它的修行位次。窺基法師解釋了兩種說法，一種說法是，十信位以上都叫做發心住；另一種說法是，十解位以上才叫做發心。說到種姓住中，對於其餘的十一個住位以及如來位，只有因的轉變，攝受那些因等等，這是爲了對照前後以辨別差別。也就是說，種姓住中只成就后一個住位的因，還沒有開始實際行動，發起修行。景雲法師說，『由此可知，前面所說的種姓住中現起各種修行，現起只是……』

【English Translation】 English version: These are the six Pāramitās (six perfections) with outflows. If interpreted according to the previous explanation, it differs slightly from the Mahāyānasaṃgraha (Compendium of the Mahāyāna). The Mahāyānasaṃgraha divides the path into three stages and five types of individuals over approximately three asaṃkhyeya-kalpas (immeasurably long periods of time). Based on these three stages and five types of individuals, it establishes twelve sthitis (stages of bodhisattva practice). The Gotra-sthiti (stage of having the potential for Buddhahood) in the Mahāyānasaṃgraha is based on bodhicitta (the aspiration for enlightenment), while here, Gotra refers to those who have not yet generated bodhicitta, so they do not correspond. Xuanzang (a famous Chinese translator) corrected the Sanskrit version of the Mahāyānasaṃgraha, and there is no mention of the twelve sthitis now, so there is no need to explain them. The Mahāyānasaṃgraha also discusses the sthitis, which verifies that the translation by Paramārtha (another famous translator) contains errors. Here, it says 'holding all the seeds of the Buddha-dharma within the inner essence.' Jingyun (a commentator) says, 'This statement is a general summary; what is already complete within the support.' This refers to specific instances. Then, the holding of those seeds in the Ālaya-vijñāna (storehouse consciousness, the eighth consciousness) is called 'within the support.' Kuiji (another commentator) says, 'This is the same meaning as the superiority of the six entrances (six sense organs) in the Gotra mentioned above, which continue in succession from beginningless time.' 'Within the essence itself' and 'within the support' still refer to the reliance on the fundamental consciousness (本識) in the Mahāyānasaṃgraha. There are two aspects to the support of seeds: first, the gate of true principle, which relies on the Ālaya-vijñāna to function; second, the gate of following principle, which relies on the five skandhas (form, feeling, perception, mental formations, consciousness) to abide. Next is 'the nature of being apart from the Bodhisattva, even those who commit the five heinous crimes.' Jingyun says, 'Even if a Bodhisattva of the Gotra is still transmigrating among ordinary beings, they will not generate fierce, coarse anger, commit the five anantarya (five heinous crimes), or hold wrong views that sever roots of goodness.' However, events such as Ajātaśatru killing his father and Devadatta causing the Buddha to bleed are all instances of Bodhisattvas who have been practicing for a long time expediently appearing the same as ordinary beings in order to guide those who have committed the five rebellious acts to repent and reform. Tai says, 'There are two types of Gotra: first, the innate Gotra, which refers to ordinary beings from beginningless time who possess the Mahāyāna Gotra and may also commit the anantarya and sever roots of goodness; second, the acquired Gotra, which refers to those who generate bodhicitta before the ten stages of faith (ten stages of bodhisattva practice) and within the ten stages of faith.' What is being discussed now is the acquired Gotra, so its nature is apart from coarse defilements. In the stage of Adhimukti-caryā-bhūmi (stage of resolute intention), it says, 'From the generation of bodhicitta up to being called the stage of understanding and practice,' which explains its stage of practice. Kuiji explains two interpretations: one interpretation is that all stages above the ten stages of faith are called the stage of generating bodhicitta; the other interpretation is that only stages above the ten understandings are called the generation of bodhicitta. Speaking of the Gotra-sthiti, in relation to the remaining eleven sthitis and the Tathāgata-sthiti (stage of Buddhahood), there is only the transformation of the cause, embracing those causes, etc., which is to distinguish the differences by comparing before and after. That is to say, the Gotra-sthiti only accomplishes the cause of the subsequent sthiti, and has not yet begun to take actual action and initiate practice. Jingyun says, 'From this, it can be known that the previously mentioned arising of various practices in the Gotra-sthiti, the arising is only...'

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福分頓得頓凈知。遠法師云。菩薩諸住漸得漸凈。唯如來住頓得頓凈。教行頓成故名頓得。證行頓顯故名頓凈。何云彼菩薩住。住別所治有無量品。以如來住障唯有一品。故有差別。測師云。得諸功德何為頓得。離諸過失何為頓凈。若就現行不能頓行。然成熟故云頓得。無礙解住中雲能于諸法異門謂法辨義趣義辨釋詞詞辨差別辨辨則四辨才也。略中別辨訖。自下總明有二。一明所作不同。二明勝解行等於證無相有其差別。所以不說種姓住者。此中但欲辨發心起行相。初住無此相。故更不釋之。勝解行住所作狹小者。遠法師云。趣行局少故名狹。不能常行故名缺。行心不賢故具不定。逢緣便失故具有退。景雲。所起眾行未證法界具所作狹小。未能離過具有缺。有起不起故名不定。地前是異生位。總具有退。極喜等六地行稱法界名廣大。離過具無缺。常起眾行名決定。證理具不退。七地具初無相。八地具第二無相。七地已還但於一一行起一切行。八地已上一切行中起一切行故具無量。七地功用後邊鄰第八地。相從總說名為無量。基云。所得有退者顯行不定也。又不定者所作不純。有退者不能純進。又不定者尚懷猶預。有退者不能勝進故退也。無相差別中。若依舊論。但有四句。以二無相住合具修凈故。此論五句。一于地前

【現代漢語翻譯】 現代漢語譯本 福分頓得頓凈知：指福報的獲得和清凈是即時和徹底的領悟。 遠法師說：『菩薩的各個住位是漸次獲得和漸次清凈的，只有如來的住位是即時獲得和即時清凈的。教法和修行即時成就，所以稱為『頓得』；證悟和修行即時顯現，所以稱為『頓凈』。』 為什麼說彼菩薩的住位與如來住位不同呢？因為菩薩的住位所要對治的煩惱有無量品類，而如來的住位所要遮障的只有一品，所以有差別。 測師說：『獲得各種功德為什麼是『頓得』？遠離各種過失為什麼是『頓凈』？如果就現行的修行來說，不可能即時完成。但因為已經成熟，所以說是『頓得』。 『無礙解住』中說，能對諸法的不同方面進行辨析，即法辨（對法的辨析），義辨（對意義的辨析），趣義辨（對旨趣意義的辨析），釋詞辨（對詞語的解釋辨析），詞辨差別辨（對詞語的差別進行辨析），辨則四辨才（具備四種辯才）。 以上是略中別辨（簡略地分別辨析）。下面總明（總括地說明），分為兩部分：一是說明所作不同，二是說明勝解行等對於證悟無相的差別。之所以沒有說種姓住，是因為這裡只想辨析發心和起行的狀態。初住沒有這些狀態，所以不再解釋。 勝解行住（Adhimukticaryā-bhūmi）所作狹小：遠法師說：『趣向和修行侷限狹少，所以稱為『狹』；不能經常修行，所以稱為『缺』；修行之心不賢善，所以具有不定；遇到因緣就失去，所以具有退轉。』 景法師說：『所生起的各種修行，因為沒有證得法界的全體，所以所作狹小；因為未能遠離過失，所以具有缺；有起有不起，所以稱為不定；地前是異生位（prthag-jana），總的來說具有退轉。極喜地（pramudita）等六地的修行符合法界，稱為廣大；遠離過失，沒有缺；經常生起各種修行，稱為決定；證悟真理，沒有退轉。七地具有初無相，八地具有第二無相。七地及以前只是在一種修行中生起一切修行，八地及以上是在一切修行中生起一切修行，所以具有無量。七地的功用接近第八地，從總體上來說稱為無量。』 基法師說：『所得有退轉，顯示修行不定。』又，不定是指所作不純粹；有退轉是指不能純粹前進。又，不定是指尚懷猶豫；有退轉是指不能勝過前進，所以退轉。 無相差別中，如果按照舊論，只有四句。因為二無相住（nirākāra-vihāra）合併修習清凈的緣故。此論有五句，第一句是于地前（bhūmi）。

【English Translation】 English version 'Fú fèn dùn dé dùn jìng zhī': This refers to the immediate and thorough realization of obtaining blessings and purity. Master Yuan said: 'The various abodes of Bodhisattvas are gradually obtained and gradually purified, only the abode of the Tathāgata (如來) is immediately obtained and immediately purified. Teachings and practice are immediately accomplished, hence the term 'immediate attainment'; realization and practice are immediately manifested, hence the term 'immediate purification.' Why is it said that the abodes of those Bodhisattvas are different from the abode of the Tathāgata? Because the afflictions that the Bodhisattva's abodes need to counteract have countless categories, while the obstacles that the Tathāgata's abode needs to block are only one category, so there is a difference. Master Ce said: 'Why is the attainment of various merits 'immediate attainment'? Why is the separation from various faults 'immediate purification'? If we talk about current practice, it is impossible to complete it immediately. But because it is already mature, it is said to be 'immediate attainment.' 'Unimpeded Understanding Abode' says that it is possible to analyze the different aspects of all dharmas, namely dharma discrimination (discrimination of dharmas), meaning discrimination (discrimination of meanings), purpose-meaning discrimination (discrimination of the meaning of the purpose), explanation-of-words discrimination (discrimination of the explanation of words), word-discrimination difference discrimination (discrimination of the differences of words), discrimination then four kinds of eloquence (possessing four kinds of eloquence). The above is a brief separate analysis. The following is a general explanation, divided into two parts: one is to explain the differences in what is done, and the other is to explain the differences between Adhimukticaryā-bhūmi (勝解行住) and the realization of no-form. The reason why the gotra-bhūmi (種姓住) is not mentioned is because here we only want to analyze the state of generating the aspiration and starting the practice. The initial abode does not have these states, so it will not be explained further. Adhimukticaryā-bhūmi (勝解行住) is narrow in what it does: Master Yuan said: 'The direction and practice are limited and narrow, so it is called 'narrow'; it cannot be practiced regularly, so it is called 'deficient'; the mind of practice is not virtuous, so it has uncertainty; it is lost when encountering conditions, so it has regression.' Master Jing said: 'The various practices that arise are narrow in what they do because they have not realized the entirety of the Dharmadhātu (法界); because they have not been able to separate from faults, they have deficiencies; there is arising and non-arising, so it is called uncertain; the stage before the bhūmi (地) is the stage of the prthag-jana (異生位), and generally has regression. The practice of the Pramudita (極喜地) and the other six bhūmis conforms to the Dharmadhātu, and is called vast; it is free from faults and has no deficiencies; it constantly arises with various practices, and is called definite; it realizes the truth and has no regression. The seventh bhūmi has the initial no-form, and the eighth bhūmi has the second no-form. The seventh bhūmi and before only give rise to all practices in one practice, and the eighth bhūmi and above give rise to all practices in all practices, so it has immeasurable. The function of the seventh bhūmi is close to the eighth bhūmi, and is generally called immeasurable.' Master Ji said: 'What is obtained has regression, showing that practice is uncertain.' Also, uncertain means that what is done is not pure; regression means that it cannot advance purely. Also, uncertain means that there is still hesitation; regression means that it cannot surpass advancement, so it regresses. In the difference of no-form, if according to the old theory, there are only four sentences. This is because the two nirākāra-vihāras (無相住) are combined to cultivate purity. This theory has five sentences, the first sentence is before the bhūmi (地).

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未能正能無相真如但有發趣。二前之六地于無相住雖修而未能圓滿故云狹得。三第七地具圓證去此有兩釋。一云。初三地相同凡夫。四地道品。五地四諦。六地緣起隨事別觀無相不圓。第七地中舍前六地諸相入七地十種殊勝行故言無相圓滿。如后廣說。一云。就實以釋。前之六地入真觀時少起俗觀時多不名圓滿。第七地中入真觀時多出觀時少故云圓滿。又於此地真俗雙行故云圓滿。四第八地具清凈離功用故。五九地十地具修果領受去以修行滿故但能領受。景法師云。以後二地真俗並無功用。是無相修學。自下第二廣明。于中亦二。先別後總。前中不說初住意者。義如前釋。就明勝解行住有二。初辨行狀相后判三品忍。前中則有問解結也。何行何狀何相者。三藏云。行則是狀。狀則是相。名異義一也。測師又述兩釋。一云。住別有三時異。故問行狀相如次配之。一云。見相名行。自證名狀。證自證分名相。今勘舊論。但問有何行相。又下答中無別解三。還依三藏本言。解中有二。初別明勝修未成。后明勝德未具。前中文有九番。初由思釋方能修作。未能任運成辨勝修。勝修是定因。定所生神通等果亦未能得者。未得根本定故。未越五怖畏者。基云。準下對治五怖畏等。所治是此怖體。此以何為體。第一不活畏。以我見及

我愛資生愛為體。故下云。由修無我智分別我想尚不復轉。況當得有分別我愛或資生愛。故知以我見及愛為體。第二惡名畏。以貪慾為體。故下文言。由於他所無所希望。常自發起如是具樂。當饒益一切有情非有情有所求覓。由是因勝無惡名畏。故知以貪慾為體。第三死畏。以我見為體。故下文云。由離我見於我無有失壞想轉。故無死畏。明知以我見為體。第四惡趣畏。以癡為體。下論云。自知死後。于當來世決定值遇諸佛菩薩。由此決定無惡趣畏。五處眾性畏。以癡為體。故下論云。由意樂見一切世間。尚無一與我齊等。何況殊勝。是故有處眾佉畏。此所治以癡為體也。第二信無他已下明信他故作未自了知。第三成就狹小聞下明五根未滿。成就狹小聞所成知等者。明慧根未滿。或時妄失者。念根未成。苦遲通行者。定根于大菩提無猛利。樂欲者。此顯欲心無熾然。精進者。明勤根無有甚深牢固。凈信者。是信根。四於三處有忘失念。五聰慧下念慧不定。言或於一時具足憶或於一時成忘念類者。基云。有憶得不得故名忘念類。非念忘故言類也。第六于諸有情下不如實知自利利他種種方便。第七或於一時于大菩提下明二利行進退不定。由思擇故欲令他樂者。自利則易。利他事難。要由思擇。第八于諸菩薩所有違犯下明數

有犯猶預疑惑。第九于諸有情遠離大悲。上來明勝修未成訖下明勝德未具。文有四番。一如上說初持十八品圓滿德中未能普學。二如上說相品五相未能成熟。三于分品在家出家二分加行未等顯現。四于意樂品十意樂猶未清凈乃至於其熾然無動妙善菩提分法未能成熟。第二判三品忍中文分為三。初解行住為三品。次對此辨八后住。后釋通外難。言下忍轉時如上所說相狀上品等者。景基同云。謂前所說地前過失在十信位具下忍時此過是上品。在十解十行時具中忍。十回向等具上忍。其過則中下。泰云。勝解行住者。十解十行十回向則為下中上三品忍。次文中雲由得方便極喜住中勝解行住所說諸法皆無所有等者。由方便得極喜住故地前諸法皆悉不現。初地白品皆悉顯現。此舍體得體。轉具凈勝意樂者舍具得名。第三釋難。難云。地前經於一僧祇劫伏惑凈修。云何不具凈勝意樂。故此通云。解行轉時雖小分清凈勝解而未得名清凈意樂。由為煩惱流污而轉。極歡喜住則不如是。歡喜住中初問次解后結。解中有八。初明六決定為諸地體。二明四相發心。三明發起精進引發正愿。四明十種凈修住法。五明開曉余住。六明修治善根。七明受生。八明威力。於此八中初一段文明諸地體。后七明相。菩提自性者。二斷二智也。菩提方便者六

【現代漢語翻譯】 現代漢語譯本 有犯猶豫疑惑。第九，對於一切有情眾生，遠離大悲心。上面說明殊勝的修行尚未完成，下面說明殊勝的功德尚未具備。文中有四層意思。第一，如上所說，最初受持十八品圓滿功德中，未能普遍學習。第二，如上所說，相品中的五種相未能成熟。第三，于分品中，在家和出家兩種加行未能平等顯現。第四，于意樂品中，十種意樂仍然未能清凈，乃至對於熾然無動、妙善的菩提分法未能成熟。 第二，判斷三品忍中，文分為三部分。首先，解釋行、住為三品。其次，對此辨別八種后住。最後，解釋通外的疑問。說到下忍轉變時，如上所說的相狀上品等，景基和泰澄都認為，之前所說的地前過失，在十信位具備下忍時，此過失是上品；在十解、十行時，具備中忍；十回向等具備上忍，其過失則為中下品。泰澄認為，勝解行住，即十解、十行、十回向，則為下、中、上三品忍。 其次，文中說，『由得方便極喜住（初地菩薩的住位）中，勝解行住所說的諸法皆無所有』等，因為通過方便得到極喜住，所以地前諸法都不顯現，初地的清凈品都顯現。這是捨棄舊的體性，得到新的體性。轉變具備清凈殊勝的意樂，是捨棄『具』這個名稱，得到『凈』這個名稱。 第三，解釋疑問。疑問是：地前經過一個阿僧祇劫（極長的時間單位）伏藏煩惱、清凈修行，為什麼不具備清凈殊勝的意樂呢？因此，這裡解釋說，解行轉變時，雖然有小部分的清凈勝解，但還未得到『清凈意樂』的名稱，因為被煩惱的流污所轉變。極歡喜住則不是這樣。 在歡喜住中，首先是提問，其次是解釋，最後是總結。解釋中有八個方面。第一，說明六種決定是諸地的體性。第二，說明四種相的發心。第三，發起精進，引發正愿。第四，說明十種凈修住法。第五，開曉其餘的住。第六，修治善根。第七，受生。第八，威力。在這八個方面中，第一段文字說明諸地的體性，后七段說明相。『菩提自性』，指的是二斷（斷煩惱障、所知障）和二智（根本智、后得智）。『菩提方便』，指的是六...

【English Translation】 English version There are those who commit offenses due to hesitation and doubt. Ninth, they are far from great compassion towards all sentient beings. The above explains that the supreme practice is not yet complete, and the following explains that the supreme virtues are not yet fully possessed. There are four layers of meaning in the text. First, as mentioned above, in the initial upholding of the eighteen perfections, they have not been able to learn universally. Second, as mentioned above, the five characteristics in the 'Characteristics' chapter have not matured. Third, in the 'Division' chapter, the practices of both householders and renunciates have not appeared equally. Fourth, in the 'Intention' chapter, the ten intentions are still not pure, and even the blazing, immovable, wonderfully good Bodhi-part practices have not matured. Second, in judging the three types of forbearance, the text is divided into three parts. First, explain practice and abiding as three types. Second, distinguish the eight subsequent abidings based on this. Finally, explain the external difficulties. When speaking of the transformation of lower forbearance, such as the characteristics of the superior type mentioned above, both Jingji and Taicheng believe that the faults before the ground, when possessing lower forbearance in the ten faiths position, this fault is of the superior type; when in the ten understandings and ten practices, they possess middle forbearance; the ten dedications and so on possess superior forbearance, and their faults are of the middle and lower types. Taicheng believes that the superior understanding practice abiding, that is, the ten understandings, ten practices, and ten dedications, are the lower, middle, and superior types of forbearance. Next, the text says, 'Because of obtaining the expedient in the Joyful Abiding (the abiding position of the first ground Bodhisattva), all the dharmas spoken of in the superior understanding practice abiding are non-existent,' etc. Because of obtaining the Joyful Abiding through expedient means, all the dharmas before the ground do not appear, and the pure qualities of the first ground all appear. This is abandoning the old nature and obtaining the new nature. Transforming to possess pure and superior intention is abandoning the name 'possessing' and obtaining the name 'pure'. Third, explain the question. The question is: Having subdued afflictions and purified practice for an asamkhya kalpa (an extremely long unit of time) before the ground, why does one not possess pure and superior intention? Therefore, it is explained here that although there is a small portion of pure superior understanding when understanding and practice transform, one has not yet obtained the name 'pure intention' because it is transformed by the defilement of afflictions. The Joyful Abiding is not like this. In the Joyful Abiding, first is the question, second is the explanation, and finally is the conclusion. There are eight aspects to the explanation. First, explain that the six determinations are the nature of the grounds. Second, explain the arising of the four characteristics of the mind of enlightenment. Third, arouse diligence and generate correct vows. Fourth, explain the ten pure practice abiding methods. Fifth, enlighten the remaining abidings. Sixth, cultivate good roots. Seventh, rebirth. Eighth, power. Among these eight aspects, the first paragraph explains the nature of the grounds, and the latter seven paragraphs explain the characteristics. 'Bodhi's self-nature' refers to the two severances (severing afflictive obscurations and cognitive obscurations) and the two wisdoms (fundamental wisdom and subsequent wisdom). 'Bodhi's expedient' refers to the six...

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度。地前六度未亡。三輪隨他而轉。除舍彼故。發起六相新善決定者。總舉數也。此決定相入地創證名為新善。若依舊論有一二等數。十地論云。初名觀相善決定。真如觀一味相故。如經無雜故。二真實善決定。非一切世間境界。出世間故。如經不可見故。三勝善決定。乃至如經廣大如法界故。四因善決定。有二種因。一成無常愛果因善決定。是因如虛空。依是生諸色。色不盡故。如經究竟如虛空故。二當果因善決定。得涅槃道。如經盡未來際故。五大善決定。隨順作利益他。如經覆護一切眾生界故。六不怯弱善決定。入一切諸佛地。不怯弱故。如經佛子是諸菩薩能入三世起地故。此中初云內證修性菩薩大佛超過一切余白凈佛者。景雲。謂無分別起內證發心一味無雜故超余佛。是彼第一觀相。基云。謂佛求菩提無雜愿也。則以後得智觀為也。二云無等不共果等者下不能齊故具無等。不與下同復具不共。是彼地前修習所成故具為果。雖同世間境如經不可見故。則此彼中第二真實善決定。三云隨護一切有情苦故不共一切聲聞獨覺者。景雲。是彼第五雜大善決定。測云。是彼第三勝善決定。四云雖一剎那乃至可愛之果者。景雲。是彼勝善決定。測云。是彼第四因善決定。五云又此大愿無變無盡等者。景雲。是彼第四因善決定

【現代漢語翻譯】 現代漢語譯本 度（Pāramitā，意為到達彼岸）。地前六度（六種波羅蜜）尚未完滿。三輪（施者、受者、施物）隨他人而轉。爲了捨棄這些，發起六相新善決定者，這是總括的數量。這種決定相進入初地（菩薩十地之第一地），開始證悟，稱為新善。如果按照舊的論典，有一二等數量。《十地經論》說：第一名為觀相善決定，因為真如（Tathātā，事物的真實如是之相）觀是一味之相，如經所說，沒有雜染的緣故。第二真實善決定，不是一切世間境界，是出世間的緣故，如經所說，不可見的緣故。第三勝善決定，乃至如經所說，廣大如法界（Dharmadhātu，一切法的總相）的緣故。第四因善決定，有兩種因，一是成就無常愛果的因善決定，這個因如虛空，依靠它產生各種（此處原文有誤，應為業），不窮盡的緣故，如經所說，究竟如虛空的緣故。二是當果因善決定，得到涅槃（Nirvāṇa，寂滅）之道，如經所說，直到未來際的緣故。第五大善決定，隨順眾生，利益他人，如經所說，覆護一切眾生界的緣故。第六不怯弱善決定，進入一切諸佛的境界，不怯弱的緣故，如經所說，佛子是諸菩薩，能夠進入三世（過去、現在、未來）發起之地（菩薩十地）的緣故。 這裡面最初說『內證修性菩薩大佛超過一切其餘白凈佛』，景法師說，這是指無分別智生起，內證發心一味無雜，所以超過其餘佛。這是他們第一觀相。窺基法師說，這是指佛求菩提（Bodhi，覺悟）的無雜愿。那麼就是以後得智（證得真如后所獲得的智慧）觀為。第二句說『無等不共果等』，下位不能比齊，所以具備無等。不與下位相同，又具備不共。這是他們地前修習所成就的，所以具備果。雖然與世間境界相同，如經所說，不可見的緣故。那麼這就是其中的第二真實善決定。第三句說『隨護一切有情苦，所以不共一切聲聞（Śrāvaka，聽聞佛法而證悟者）獨覺（Pratyekabuddha，無師自悟者）』，景法師說，這是他們第五雜大善決定。測法師說，這是他們第三勝善決定。第四句說『雖一剎那乃至可愛之果』，景法師說，這是他們勝善決定。測法師說，這是他們第四因善決定。第五句說『又此大愿無變無盡等』，景法師說，這是他們第四因善決定。

【English Translation】 English version Degree (Pāramitā, meaning 'to the other shore'). The six perfections (six Pāramitās) before the ground (the ten Bhūmis of Bodhisattvas) are not yet complete. The three wheels (giver, receiver, and gift) revolve according to others. To abandon these, those who initiate the six aspects of new good determination, this is the total number. This determination aspect enters the first ground (the first of the ten Bodhisattva grounds), and the initial realization is called new good. According to the old treatises, there are one, two, etc. The Daśabhūmika-sūtra says: The first is called determination of good by observing characteristics, because the observation of Tathātā (suchness, the true aspect of things) is of one flavor, as the sutra says, because there is no impurity. The second is determination of true good, which is not any worldly realm, but is transcendental, as the sutra says, because it is invisible. The third is determination of superior good, even as the sutra says, it is as vast as the Dharmadhātu (the realm of all dharmas). The fourth is determination of causal good, there are two kinds of causes, one is the determination of good by the cause of achieving impermanent loving results, this cause is like space, relying on it, various * (here the original text is wrong, it should be karma) * arise, because * is inexhaustible, as the sutra says, ultimately like space. The second is determination of good by the cause of the future result, obtaining the path of Nirvāṇa (extinction), as the sutra says, until the end of future time. The fifth is determination of great good, according with sentient beings, benefiting others, as the sutra says, covering and protecting all realms of sentient beings. The sixth is determination of non-cowardly good, entering all the realms of the Buddhas, without cowardice, as the sutra says, the Buddha's children are the Bodhisattvas, who can enter the grounds (the ten Bodhisattva grounds) initiated in the three times (past, present, future). Here, it is initially said that 'the internally realized Bodhisattva-Mahāsattva exceeds all other pure Buddhas', Master Jing says, this refers to the arising of non-discriminating wisdom, the internal realization of the aspiration for enlightenment is of one flavor without impurity, therefore exceeding the other Buddhas. This is their first observation of characteristics. Master Kuiji says, this refers to the Buddha's unadulterated vow to seek Bodhi (enlightenment). Then it is observed by the wisdom attained after enlightenment. The second sentence says 'unequaled and unshared results, etc.', the lower positions cannot be compared, so it possesses unequaled. Not the same as the lower positions, it also possesses unshared. This is what they have achieved through practice before the ground, so it possesses results. Although it is the same as the worldly realm, as the sutra says, because it is invisible. Then this is the second true determination of good among them. The third sentence says 'protecting all sentient beings from suffering, therefore not shared by all Śrāvakas (hearers who attain enlightenment by listening to the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher)', Master Jing says, this is their fifth mixed great determination of good. Master Ce says, this is their third superior determination of good. The fourth sentence says 'even for a moment, up to the result of loveliness', Master Jing says, this is their superior determination of good. Master Ce says, this is their fourth determination of causal good. The fifth sentence says 'moreover, this great vow is unchanging and inexhaustible, etc.', Master Jing says, this is their fourth determination of causal good.

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。測云。是彼第五大善決定。基云。地論第五大善。經云覆護一切生界者。經形勢當此次第三隨救一切有情者是。彼第三經言廣大如法界是此第五。謂得無盡之愿不可退轉廣大如法界也。六云又是勝分隨後邊際極大菩提者。則彼第六不怯弱決定。謂此佛是勝分能隨後邊際能窮大極菩提入三世智地。三世智地則佛果也。得大菩提能不怯也。不于大菩提而生怯也。基判六中。前三是后得智。后三通二智也。第二明四相發心中分三。初明四相發心。二釋歡喜義。三釋離彼五怖所由。前中初標問歡知。后次第解。地論釋相經文則攝為二。初住安住合作說分。入分具初住。住分名安住。地滿分名校量勝分。則是出分。就說中有三。一住分二釋具三安住。住中差別有四十句分四。一依何身。二為何義。三以何因。四有何相。與此論四相大同。其所異者。彼中何身者初地發心依初地身。此中明解行人。所以然者。此中欲明十三住次第相生故以解行為發心人也。此中何相發心者問發心體相。何所緣慮者緣何境界而發心耶。何狀何相何自性起者問發心狀及以自性。準下答文。初地菩薩速疾發起菩提資糧隨順及利他所作隨順及二果隨順。答發心狀。廣大願心者答何自性起也。有何勝利者問其勝利。次第解中則為四段。其初二相則有結文。第

【現代漢語翻譯】 現代漢語譯本 測云：這是第五大善的決定。《瑜伽師地論》說：『地論第五大善。』經文說『覆護一切生界』，經文的形勢應當是此次第三，隨救一切有情。』這指的是第三個，經文說『廣大如法界』，這是指第五個，意思是獲得無盡的願力，不可退轉，廣大如法界。六云：『又是勝分，隨後邊際，極大菩提者。』這指的是第六個不怯弱的決定。意思是說，此佛是殊勝的部分，能夠跟隨邊際，能夠窮盡大極菩提，進入三世智地。三世智地就是佛果。獲得大菩提，能夠不怯弱。不會對大菩提產生怯弱。基的判決六個之中，前三個是后得智，后三個通二智。第二部分闡明四相發心中分為三部分。首先闡明四相發心，其次解釋歡喜的意義，再次解釋脫離五種怖畏的原因。在第一部分中，首先標出問題，然後依次解答。《瑜伽師地論》解釋相的經文則概括為兩個部分。初住安住合作說分。入分具初住。住分名安住。地滿分名校量勝分。則是出分。就說中有三。一住分二釋具三安住。住中差別有四十句分四。一依何身。二為何義。三以何因。四有何相。與此論四相大同。其所異者，彼中何身者初地發心依初地身。此中明解行人。所以然者，此中欲明十三住次第相生故以解行為發心人也。此中何相發心者問發心體相。何所緣慮者緣何境界而發心耶。何狀何相何自性起者問發心狀及以自性。準下答文。初地菩薩速疾發起菩提資糧隨順及利他所作隨順及二果隨順。答發心狀。廣大願心者答何自性起也。有何勝利者問其勝利。次第解中則為四段。其初二相則有結文。

【English Translation】 English version Commentary on Clouds: This is the determination of the fifth great virtue. The Yogācārabhūmi-śāstra says: 'The fifth great virtue in the Daśabhūmika-śāstra. The sutra says 'covers and protects all realms of beings,' the structure of the sutra should be the third in this sequence, following and saving all sentient beings.' This refers to the third, and the sutra says 'vast as the dharmadhātu (realm of reality),' which refers to the fifth, meaning obtaining endless vows, being irreversible, and vast as the dharmadhātu. Six says: 'Also, it is the superior part, following the boundary, the extremely great bodhi (enlightenment).' This refers to the sixth, the determination of non-cowardice. It means that this Buddha is the superior part, able to follow the boundary, able to exhaust the extremely great bodhi, and enter the ground of the three-time wisdom. The ground of the three-time wisdom is the fruit of Buddhahood. Obtaining great bodhi, one is able to be non-cowardly. One will not be cowardly towards great bodhi. In the judgment of the base, among the six, the first three are the wisdom attained later, and the latter three encompass the two wisdoms. The second part explains the mind of four aspects, divided into three parts. First, explain the mind of four aspects; second, explain the meaning of joy; third, explain the reason for escaping the five fears. In the first part, first mark the question, and then answer in order. The sutra text explaining the aspects in the Yogācārabhūmi-śāstra is summarized into two parts. The initial dwelling and abiding are combined into a speaking section. The entering section possesses the initial dwelling. The dwelling section is called abiding. The full ground section is called measuring the superior part. This is the exiting section. Regarding the speaking section, there are three parts: one dwelling section, and two explanations of the three abidings. Within the dwelling, there are forty sentences divided into four parts: one, based on what body; two, for what meaning; three, with what cause; four, with what aspect. These are largely the same as the four aspects in this treatise. The difference is that, in that treatise, 'what body' refers to the initial mind arising based on the body of the initial ground. This treatise explains the practitioner of understanding. The reason is that this treatise intends to explain the sequential arising of the thirteen abidings, so the practitioner of understanding is taken as the person who generates the mind. In this treatise, 'what aspect of mind arising' asks about the substance and aspect of mind arising. 'What is the object of contemplation' asks about what realm is the mind arising based on. 'What is the form, what is the aspect, what is the self-nature that arises' asks about the form and self-nature of mind arising. According to the answer below, the bodhisattva (enlightenment being) of the initial ground quickly initiates the accumulation of bodhi (enlightenment) resources, following and benefiting others, following and benefiting the two fruits. This answers the form of mind arising. 'Vast vow mind' answers what self-nature arises. 'What are the benefits' asks about the benefits. The sequential explanation is divided into four sections. The first two aspects have a concluding statement.

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三四相無結文也。初明何相發心。謂已超地前。十地經中厚集善根等十句以明依身。初句是總餘九是別。第二明何所緣慮。謂則四圓滿。初句自利因。第二利他因。第三自利果。第四利他果。地論云。為何義故生如是心。經云。為得佛智故等有十句。初一是總句。餘九是別。此中因果義令十句。第三明發心相狀文亦四句。地論云。以何義故生如是心。經云。是心大悲為首等有十句。則以大悲為總句。餘九此中差別。第四明勝利他。經有九句文明八種過。過凡夫地量。第一是總句。下八句是別。此中雲證入菩薩正性離生者。是第一入位過。生如來家者。是第二家過。成佛胸子者。是第三種姓過。如外道說波羅門種從彼梵王心胸而生。今說菩薩從佛胸生。決定趣向正等菩提等者。當彼第八畢定過。略不辨彼中第四道過第五法體過第六家過第七業過。自下第二釋歡喜義有四句。一證不凈壞故歡喜。二歡自身隨順自利利他二種事用速疾圓滿故多歡喜。言遠離多忿害斗諍者。泰云。地前但離現行故具少分。初地並離種子故云多分。但離見惑未除修惑故非全遠離也。三自觀見妙善廣大離流饒益身心歡喜。四又自了知去菩提近離五怖畏故多歡喜。第三明除斷五怖因。于中初明離五怖。后因離怖又明離余煩惱。修無我智離於我愛及資生

【現代漢語翻譯】 現代漢語譯本 『三四相無結文也』。首先闡明以何種相狀發心，指的是已經超越地上菩薩之前的階段。《十地經》中用『厚集善根』等十句來闡明所依之身，第一句是總說，其餘九句是別說。 第二闡明以何為所緣慮，指的是四種圓滿。第一句是自利之因，第二句是利他之因，第三句是自利之果，第四句是利他之果。《地論》中說：『爲了什麼意義而生起這樣的心？』經中說：『爲了獲得佛智』等有十句，第一句是總句，其餘九句是別句。這裡用因果的意義來解釋這十句。 第三闡明發心的相狀，文中有四句。《地論》中說：『以何種意義而生起這樣的心？』經中說：『是心大悲為首』等有十句，以大悲為總句，其餘九句是其中的差別。 第四闡明勝利他，經中有九句文明八種過失，超過凡夫地的量。第一句是總句，下面八句是別句。這裡說『證入菩薩正性離生者』，是第一入位之過。『生如來家者』，是第二家之過。『成佛胸子者』，是第三種姓之過，如外道說婆羅門種從彼梵王心胸而生，現在說菩薩從佛胸生。『決定趣向正等菩提等者』，是第八畢定之過。省略不辨其中第四道之過、第五法體之過、第六家之過、第七業之過。 下面第二部分解釋歡喜的意義，有四句。一、因為證得不凈觀而壞滅（煩惱）而歡喜。二、因為自身隨順自利利他兩種事業的快速圓滿而多歡喜。說到『遠離多忿害斗諍者』，《泰》中說：地上菩薩之前只是遠離現行，所以只具少分。初地菩薩並離種子，所以說多分。但因為只離見惑而未除修惑，所以並非完全遠離。 三、因為自己觀察到妙善廣大、遠離流轉、饒益身心而歡喜。四、又因為自己了知去菩提近、遠離五種怖畏而多歡喜。 第三部分闡明去除斷滅五種怖畏的原因。其中首先闡明遠離五種怖畏，然後因為遠離怖畏又闡明遠離其餘煩惱。修習無我之智，遠離我愛以及資生（之物）。

【English Translation】 English version 『The three and four aspects have no concluding text.』 First, it clarifies with what aspect the aspiration is generated, referring to having surpassed the stage before the Bhumis (grounds) of Bodhisattvas. The Ten Bhumi Sutra uses ten phrases such as 『accumulating abundant roots of virtue』 to clarify the dependent body, with the first phrase being a general statement and the remaining nine being specific. Second, it clarifies what is taken as the object of contemplation, referring to the four perfections. The first phrase is the cause of self-benefit, the second is the cause of benefiting others, the third is the result of self-benefit, and the fourth is the result of benefiting others. The Treatise on the Stages says: 『For what purpose is such a mind generated?』 The sutra says: 『In order to attain the wisdom of the Buddha,』 etc., there are ten phrases, with the first phrase being a general statement and the remaining nine being specific. Here, the meaning of cause and effect is used to explain these ten phrases. Third, it clarifies the characteristics of the aspiration, with four phrases in the text. The Treatise on the Stages says: 『With what meaning is such a mind generated?』 The sutra says: 『This mind takes great compassion as its head,』 etc., there are ten phrases, with great compassion being the general statement and the remaining nine being the distinctions within it. Fourth, it clarifies the benefit to others. There are nine phrases in the sutra clarifying eight kinds of faults, exceeding the measure of the ordinary person's ground. The first phrase is a general statement, and the following eight phrases are specific. Here, it says 『those who realize and enter the Bodhisattva's rightness, separated from birth,』 which is the fault of the first entry position. 『Those born into the family of the Tathagata,』 is the fault of the second family. 『Those who become the Buddha's chest-born,』 is the fault of the third lineage, just as the heretics say that the Brahmin caste is born from the heart of Brahma, now it is said that the Bodhisattva is born from the Buddha's chest. 『Those who are determined to go towards perfect enlightenment,』 etc., is the fault of the eighth determination. The fourth fault of the path, the fifth fault of the Dharma body, the sixth fault of the family, and the seventh fault of karma are omitted. Below, the second part explains the meaning of joy, with four phrases. First, joy because of realizing the impurity contemplation and destroying (afflictions). Second, much joy because one's own self conforms to the swift and complete fulfillment of both self-benefiting and other-benefiting activities. Speaking of 『those who are far from much anger, harm, strife,』 the Treatise says: Before the Bhumis, Bodhisattvas only separate from the manifest actions, so they only possess a small portion. Bodhisattvas on the first Bhumi also separate from the seeds, so it is said to be a large portion. But because they only separate from the afflictions of view and have not removed the afflictions of cultivation, they are not completely separated. Third, joy because one observes oneself as wonderfully good and vast, separated from transmigration, and benefiting body and mind. Fourth, also much joy because one knows that one is close to Bodhi (enlightenment) and far from the five fears. The third part clarifies the reasons for removing and severing the five fears. Among them, it first clarifies being far from the five fears, and then because of being far from fear, it also clarifies being far from the remaining afflictions. Cultivating the wisdom of no-self, being far from self-love and the means of livelihood.

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愛無不治畏等者。此文則說由無我智治不治畏。故將知我見及愛等假具為怖下明離余煩惱中。測師取地經安住中大悲為首等三十一句文樂當之。自下第三明發起精進引發正愿。于中分三。初總標引發正愿。次釋。后結。測云。準十地論。此下校量勝分。校量有三。一愿校量。二行校量。三果校量。此文當彼第一校量。就釋中分二。初明起愿。后明十愿能生無數。前中有三。初明十愿。次舉無盡句以成十愿。后判二種起愿所依。此中愿皆明起佛因緣故皆言為欲等。或前方便名因緣。若正起名根本願。言下十佛者。第一供養愿。第二受持傳說愿。第三勸請轉法輪愿亦名八相成道愿。第四修行愿。第五成熟眾生愿。第六攝法上首愿。第七修治凈土愿。第八同心同行愿。言與諸菩薩常同一味意樂加行者。如舊論。謂與一切菩薩同一方便以大乘化名為一味。第九三業不盡愿。第十成菩提愿。次舉十無盡句成十大愿。十盡句者。一眾生界盡。二世界盡。三虛空界盡。四滿法界盡。五涅槃界盡。六出佛世界盡。七如來起界盡。八心所緣界盡。九佛境界故入界盡。十世間轉法輪智轉界盡。作是愿言加有情界等者。如眾生界不盡我願不盡。亦如世道已下如器世界不盡我願不盡。此則愿前十愿。乃至菩提終不忘失下判二愿所起。前十八愿別

【現代漢語翻譯】 現代漢語譯本 愛能治癒一切恐懼等。此文則說由無我智來治療無法治癒的恐懼。所以將知我見及愛等虛假之物作為恐懼的根源，在闡明脫離其餘煩惱時。測師引用《地經》中安住于以大悲為首的等三十一句經文來樂於接受它。從下面開始第三部分，闡明發起精進，引發正確的願望。其中分為三部分。首先總標引發正確的願望。其次解釋。最後總結。測師說，依據《十地論》，下面校量殊勝之處。校量有三種：一、愿的校量；二、行的校量；三、果的校量。此文相當於其中的第一種校量。在解釋中分為兩部分。首先闡明發起愿。然後闡明十愿能產生無數功德。在前面一部分中有三點。首先闡明十愿。其次舉出無盡句來成就十愿。最後判斷兩種發起愿所依據的基礎。這裡所有的愿都闡明發起成佛的因緣，所以都說『爲了』等等。或者前方便稱為因緣，如果真正發起則稱為根本願。所說的下面十佛，第一是供養愿，第二是受持傳授愿，第三是勸請轉法輪愿，也稱為八相成道愿，第四是修行愿，第五是成熟眾生愿，第六是攝法上首愿，第七是修治凈土愿，第八是同心同行愿。說到『與諸菩薩常同一味意樂加行』，如舊論所說，就是與一切菩薩以同一方便用大乘教化，稱為一味。第九是三業不盡愿，第十是成菩提愿。其次舉出十無盡句來成就十大愿。十盡句是：一、眾生界盡；二、世界盡；三、虛空界盡；四、滿法界盡；五、涅槃界盡；六、出佛世界盡；七、如來起界盡；八、心所緣界盡；九、佛境界故入界盡；十、世間轉法輪智轉界盡。『作是愿言加有情界等』，例如眾生界不盡，我的愿也不盡。也如世道以下，如器世界不盡，我的愿也不盡。這則是愿前的十愿。乃至菩提終不忘失，下面判斷兩種愿所發起的基礎。前十八愿是分別的。

【English Translation】 English version Love cures all fears and the like. This text then says that the incurable fear is treated by the wisdom of non-self. Therefore, taking the false things such as the view of self, love, etc., as the root of fear, in clarifying the separation from the remaining afflictions. The measurer quotes thirty-one verses from the 'Earth Sutra' (Di Jing) which dwells in great compassion as the head, to gladly accept it. From below begins the third part, clarifying the initiation of diligence and the generation of correct vows. It is divided into three parts. First, it generally marks the generation of correct vows. Second, it explains. Finally, it concludes. The measurer says, according to the 'Ten Stages Sutra' (Shi Di Lun), below is the comparison of the superior aspects. There are three types of comparison: first, the comparison of vows; second, the comparison of practices; third, the comparison of results. This text is equivalent to the first type of comparison among them. In the explanation, it is divided into two parts. First, it clarifies the initiation of vows. Then, it clarifies that ten vows can generate countless merits. In the first part, there are three points. First, it clarifies the ten vows. Second, it cites the inexhaustible phrases to accomplish the ten vows. Finally, it judges the basis on which the two types of vows are initiated. All the vows here clarify the causes and conditions for initiating Buddhahood, so they all say 'for the sake of' and so on. Or the preliminary expedient is called the cause and condition, and if it is truly initiated, it is called the fundamental vow. The so-called ten Buddhas below, the first is the vow of offering, the second is the vow of receiving and transmitting, the third is the vow of urging the turning of the Dharma wheel, also known as the vow of the eight aspects of attaining the Way, the fourth is the vow of practice, the fifth is the vow of maturing sentient beings, the sixth is the vow of being the leader in embracing the Dharma, the seventh is the vow of repairing and purifying the Pure Land, the eighth is the vow of having the same mind and same practice. Speaking of 'always having the same taste of intention and effort with all Bodhisattvas', as the old treatise says, it is to transform with the same expedient with all Bodhisattvas using the Mahayana teachings, called the same taste. The ninth is the vow of the three karmas not being exhausted, and the tenth is the vow of attaining Bodhi. Secondly, the ten inexhaustible phrases are cited to accomplish the ten great vows. The ten exhaustive phrases are: first, the realm of sentient beings is exhausted; second, the realm of the world is exhausted; third, the realm of space is exhausted; fourth, the realm of the full Dharma is exhausted; fifth, the realm of Nirvana is exhausted; sixth, the realm of emerging Buddhas is exhausted; seventh, the realm of the arising of Tathagatas is exhausted; eighth, the realm of mental objects is exhausted; ninth, the realm of the Buddha's state entering the realm is exhausted; tenth, the realm of the turning of the wheel of Dharma wisdom in the world is exhausted. 'Making this vow and adding the realm of sentient beings, etc.', for example, if the realm of sentient beings is not exhausted, my vow will not be exhausted. Also, as the path of the world below, if the realm of the vessel world is not exhausted, my vow will not be exhausted. This is the ten vows before the vow. Until Bodhi is never forgotten, below is the judgment of the basis on which the two vows are initiated. The previous eighteen vows are separate.

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緣十事故發十愿。后十無盡愿緣愿起愿也。第四明十種凈修住住法。則當地論行校量勝入者。則于如是正加行中依應時份量等正行而修慚愧者。如地經成世智已知時知量慚愧莊嚴修習自利利他之道。基法師云。時謂如五濁劫末時。謂隨此時可行此法。份量謂隨若干等法。第五明開曉余住。則當地論果校量勝。果利有四。一調柔果。謂地滿心中修習諸行調練治等。二發趣果。謂地滿足中更集明解發此趣果。三攝報果。謂閻浮王等。四佛智果。謂作用無量。此論同彼。但彼第二為第一。則明發趣果。有法喻。法中雲從佛菩薩專精訪求等者。此明問也。一切種道功德者。余住障治種道也。過失者。是所除障。及神通樂無失壞道者。以勝神通見色身佛等。善取其行得等流相者。問其行修于諸地中記等流果。於一切住自能升進者。明行也。證大菩提者。明果也。喻中雲為大導師者。謂如來也。當知此中諸行能入說名為行等。測云。此三句則目前何狀何相。此猶入住出三心行也。有釋。加行智名行。正智名得。后智名等流。第六明修治善根。當彼第一調柔果。有法喻合。法中分三。第一多見諸佛起行之勝利。由二緣現見諸佛。地經說二種見佛。一神通力見色身佛。二言佛力見法身佛。菩薩如是下第二明能練三緣。一自利緣。二利他

【現代漢語翻譯】 現代漢語譯本 緣起於十種事故，從而發起十大愿。之後的十種無盡愿，都是由愿緣而生起的愿。第四部分闡明十種清凈修行的安住之法。如果當地的論行可以衡量勝入，那麼在這樣的正確修行中，依據應時的份量等正確行為來修習慚愧。如同《地經》所說，成就世間智慧，已知時、知量，以慚愧莊嚴，修習自利利他的道路。基法師說，『時』指的是五濁惡世的末期，『量』指的是隨此時期可以修行的法。『份量』指的是隨若干等法。第五部分闡明開曉其餘的安住之法。如果當地的論果可以衡量勝劣，那麼果報利益有四種：一是調柔果，指的是心地圓滿時修習各種行為，調練和治理等；二是發趣果，指的是心地圓滿時，進一步聚集明解，發起趣向果報；三是攝報果，指的是閻浮王等；四是佛智果，指的是作用無量。這個論點與彼論相同，只是彼論的第二點是此論的第一點，闡明發趣果。有法喻。法中說，從佛菩薩那裡專心精進地訪求等，這是說明提問。『一切種道功德』，指的是其餘安住的障礙、治理、種道。『過失』，指的是所要去除的障礙。以及神通快樂沒有失壞的道路，憑藉殊勝的神通見到色身佛等。『善取其行得等流相』，詢問其在諸地中的修行，記錄等流果。『於一切住自能升進』，闡明修行。『證大菩提』，闡明果報。喻中說，『為大導師』，指的是如來。應當知道，這裡所說的各種行為能夠進入，就稱之為行等。測云，這三句話則目前是什麼狀態什麼相貌。這就像入住出三種心行。有一種解釋是，加行智名為行，正智名為得，后智名為等流。第六部分闡明修治善根，相當於彼論的第一種調柔果。有法喻合。法中分為三部分。第一部分是多見諸佛，發起修行的勝利。由兩種因緣顯現見到諸佛。《地經》說了兩種見佛的方式：一是通過神通力見到色身佛，二是通過言佛力見到法身佛。菩薩如是，下面第二部分闡明能夠練習三種因緣：一是自利緣，二是利他緣。

【English Translation】 English version Ten vows arise from ten causes. The subsequent ten endless vows arise from the causes of the vows. The fourth part elucidates the ten pure dwelling methods of practice. If the local treatises and practices can be measured for superiority, then in such correct practice, cultivate shame and remorse according to the appropriate timing and amount of correct actions. As stated in the 'Earth Store Sutra', achieve worldly wisdom, knowing the time, knowing the amount, adorned with shame and remorse, cultivate the path of benefiting oneself and others. Dharma Master Ji said, 'Time' refers to the end of the five turbid kalpas, 'amount' refers to the Dharma that can be practiced at this time. 'Quantity' refers to the Dharma of various amounts. The fifth part elucidates the opening and understanding of the remaining dwelling places. If the local treatises and fruits can be measured for superiority, then there are four kinds of benefits of karmic retribution: first, the fruit of taming, which refers to cultivating various actions in a fulfilled mind, taming and governing, etc.; second, the fruit of initiating interest, which refers to further gathering clear understanding in a fulfilled mind and initiating interest in the fruit of retribution; third, the fruit of gathering retribution, which refers to King Yama, etc.; fourth, the fruit of Buddha's wisdom, which refers to immeasurable functions. This argument is the same as that argument, except that the second point of that argument is the first point of this argument, elucidating the fruit of initiating interest. There are Dharma metaphors. In the Dharma, it is said that from the Buddhas and Bodhisattvas, one should diligently and earnestly seek, etc., which is to explain the question. 'All kinds of path merits' refers to the obstacles, governance, and seeds of the remaining dwelling places. 'Faults' refers to the obstacles to be removed. And the path of supernatural powers and happiness without loss, seeing the Rupakaya (form body) of the Buddha, etc., through superior supernatural powers. 'Skillfully take its practice to obtain the corresponding flow appearance', ask about its practice in the various grounds and record the corresponding flow fruit. 'In all dwellings, one can advance oneself', elucidating practice. 'Attain great Bodhi', elucidating the fruit of retribution. In the metaphor, it is said, 'Being a great guide' refers to the Tathagata (Buddha). It should be known that the various actions mentioned here can enter, and are called actions, etc. Ce Yun said, these three sentences, then what state and appearance are they currently in? This is like the three mental activities of entering, dwelling, and exiting. One explanation is that the wisdom of preliminary practice is called action, the wisdom of correctness is called attainment, and the wisdom of subsequent practice is called corresponding flow. The sixth part elucidates the cultivation and purification of good roots, which is equivalent to the first fruit of taming in that argument. There are Dharma metaphors combined. The Dharma is divided into three parts. The first part is seeing many Buddhas and initiating the victory of practice. The appearance of seeing many Buddhas is manifested by two causes. The 'Earth Store Sutra' speaks of two ways of seeing the Buddha: one is seeing the Rupakaya (form body) of the Buddha through supernatural powers, and the other is seeing the Dharmakaya (dharma body) of the Buddha through the power of words. Bodhisattvas are like this, and the second part below elucidates the ability to practice three causes: one is the cause of benefiting oneself, and the other is the cause of benefiting others.

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緣。三迴向緣。由此三種已下第三明所練信等。明凈但明。那庾多者如數一十百十萬億。十億名洛沙。十洛沙名俱胝。十俱胝名那庾多。測云。俱胝則當此方非數。那庾多者當此方京數。喻中工匠喻凈意樂菩薩。火喻三緣。金喻信等。第七明受生。當彼攝報果。判為兩段。一攝在家果。二若樂發起下攝出家果。此菩薩住此地中多作鐵輪王王贍部洲得大自在。是在家上身果。遠離一切所有慳垢等。是在家上勝果。就出家果中有十二句。一證百三昧。二見百如來。三知百佛變化住持。四能動百世界。五能住百界。六光照百界。七能化百類。八留命百劫。九知前後際名百劫事。十入百法門。十一化百身。十二於一一身現百眷屬。第八明威力。當彼佛智果。當知已下第三牒結。上辨八門。初牒結。次指大本。后釋會異名。摩怛理迦者為本母。今此論中解十住義。與彼經說十地為摩怛理。謂經有論故義則易解也。

瑜伽論記卷第十一(之下終) 大正藏第 42 冊 No. 1828 瑜伽論記

瑜伽論記卷第十二(之上)(論本第四十八)

釋遁倫集撰

論本卷第四十八

釋增上戒住中。初問。次解。后結釋會名。解中有三。初解十意樂。即地論名發起凈分。二辨住相。彼論名自體凈分。

【現代漢語翻譯】 現代漢語譯本 緣。三種迴向的緣。從這三種緣開始，下面第三部分闡明所修習的信等功德。『明凈但明』，指的是非常明亮和清凈。『那庾多』（Nayuta）是指一個很大的數字，就像我們數數一樣：一、十、百、千、萬、億。十億叫做『洛沙』（Laksha），十洛沙叫做『俱胝』（Koti），十俱胝叫做『那庾多』。據推測，『俱胝』相當於我們這裡的非數字，而『那庾多』相當於我們這裡的京數。比喻中，工匠比喻凈意樂菩薩，火比喻三種緣，金比喻信等。第七部分闡明受生。對應於他們所獲得的果報，分為兩個階段。第一階段是攝受在家果報，第二階段是『若樂發起下』，攝受出家果報。這位菩薩住在這個地方，多數時候會成為轉輪王，統治贍部洲（Jambudvipa），獲得極大的自在。這是在家身份中的上等果報。遠離一切所有的慳吝和污垢等，這是在家身份中的上勝果報。在出家果報中，有十二句話描述其功德：一、證得百種三昧（Samadhi）；二、見到百位如來（Tathagata）；三、知道百位佛的變化和住持；四、能夠震動百個世界；五、能夠安住于百個世界；六、光明照耀百個世界；七、能夠化現百種身形；八、能夠住世百劫；九、知道前後際，明白百劫的事情；十、進入百種法門；十一、化現百種身；十二、在每一個身旁顯現百個眷屬。第八部分闡明威力。對應於他們的佛智果報。『當知已下第三牒結』，下面第三部分是重複總結。上面辨析了八個方面。首先是重複總結，其次是指明大本，最後是解釋會通不同的名稱。『摩怛理迦』（Matrika）是指根本之母。現在這部論中解釋十住的意義，與《華嚴經》所說的十地作為『摩怛理』相對應，意思是經典有論述，所以義理就容易理解了。 《瑜伽師地論記》卷第十一（下終） 大正藏第42冊 No. 1828 《瑜伽師地論記》 《瑜伽師地論記》卷第十二（上）（論本第四十八） 釋遁倫集撰 論本卷第四十八 解釋增上戒住中。首先是提問，其次是解釋，最後是總結並解釋名稱。解釋中包含三個部分。首先是解釋十種意樂，也就是《地論》中所說的發起凈分。其次是辨別安住的相狀，也就是那部論中所說的自體凈分。

【English Translation】 English version The cause. The cause of the three dedications. From these three causes onwards, the third part below clarifies the cultivation of faith and other virtues. 'Ming Jing Dan Ming' refers to being very bright and pure. 'Nayuta' (那庾多) refers to a very large number, just like we count: one, ten, hundred, thousand, ten thousand, hundred million. Ten hundred million is called 'Laksha' (洛沙), ten Laksha is called 'Koti' (俱胝), and ten Koti is called 'Nayuta'. It is speculated that 'Koti' is equivalent to the non-number here, and 'Nayuta' is equivalent to the Jing number here. In the analogy, the craftsman is likened to the Bodhisattva of Pure Intention, fire is likened to the three causes, and gold is likened to faith and other virtues. The seventh part clarifies rebirth. Corresponding to the fruits they obtain, it is divided into two stages. The first stage is the acceptance of the fruits of being at home, and the second stage is 'Ruo Le Fa Qi Xia', the acceptance of the fruits of leaving home. This Bodhisattva lives in this place and often becomes a Chakravartin (轉輪王), ruling Jambudvipa (贍部洲) and obtaining great freedom. This is the superior fruit of being at home. Being far away from all stinginess and defilements, this is the supreme fruit of being at home. In the fruits of leaving home, there are twelve sentences describing its merits: 1. Attaining a hundred Samadhis (三昧); 2. Seeing a hundred Tathagatas (如來); 3. Knowing the transformations and sustenance of a hundred Buddhas; 4. Being able to shake a hundred worlds; 5. Being able to abide in a hundred worlds; 6. Light illuminating a hundred worlds; 7. Being able to transform into a hundred kinds of forms; 8. Being able to live for a hundred kalpas (劫); 9. Knowing the past and future, understanding the affairs of a hundred kalpas; 10. Entering a hundred Dharma doors; 11. Transforming into a hundred bodies; 12. Manifesting a hundred retinues around each body. The eighth part clarifies power. Corresponding to their Buddha wisdom fruits. 'Dang Zhi Yi Xia Di San Die Jie', the third part below is a repetition and summary. The above analyzes eight aspects. First is the repetition and summary, second is pointing out the great source, and finally is explaining and reconciling different names. 'Matrika' (摩怛理迦) refers to the root mother. Now this treatise explains the meaning of the ten abodes, corresponding to the ten grounds as 'Matrika' said in the Avatamsaka Sutra (華嚴經), meaning that the sutra has a treatise, so the meaning is easy to understand. Yogacarabhumi-sastra-tika (瑜伽師地論記) Scroll 11 (End of Lower) Taisho Tripitaka Volume 42 No. 1828 Yogacarabhumi-sastra-tika (瑜伽師地論記) Yogacarabhumi-sastra-tika (瑜伽師地論記) Scroll 12 (Upper) (Treatise Text 48) Compiled by Shi Dunlun (釋遁倫) Treatise Text Scroll 48 Explaining the Adhisila-samadhi-vihara (增上戒住). First is the question, second is the explanation, and finally is the summary and explanation of the name. The explanation contains three parts. First is explaining the ten intentions, which is the 'arising pure division' mentioned in the Dasabhumika-sastra (地論). Second is distinguishing the characteristics of abiding, which is the 'self-nature pure division' mentioned in that treatise.

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三辨校量。地論以前例后故無此文。若準下結文即為九段。下之諸地亦隨結文。即判若干段。準之可知。前初地行十意樂極圓滿故超入二地。十意樂中前九自利后一利生。即由如是十種意樂成上品。故等已下第二明自體凈。于中初明住體。二於此住中下明住相總有五句。初兩句明律儀戒。次有一句明攝善法戒。後有二句攝有情戒。言於此住中性戒具足者。初地雖無故犯猶有誤犯。今於二地故誤並無故具足。是為一句。二極小邪惡犯戒尚無。況中上品即離種毀戒垢。三又於十種圓滿業道顯現等者。謂能去十惡業道故十善業道圓滿自性顯現。如是性戒具足。能以妙慧於世間染不染諸業現行異熟等流果及出世諸業等流皆如實了知。四明自斷惡修善復勸他行。五明等觀眾生愍其受苦。第一義苦是其行苦。是諸菩薩安住下第三辨校量。于中有二。初辨調柔果。后辨攝報果。至支趣果是見解攝局在初地故此不論。依如正法師解。為顯不迷道之方便而修正行故除支趣果。又以前類后故不以說。道理十地皆有支趣果。愿果者與初地同。不異前故亦不論之。調柔果中先總指同前。后舉喻以顯。言廣見諸佛善根清凈如前應知者。謂前初地中雲。謂于佛法僧供養攝受故。以四攝事成熟有情故。以一切善根迴向菩提故等。舉喻顯中先喻后合。迦

【現代漢語翻譯】 現代漢語譯本 三辨校量。《地論》以前面的例子推斷後面的情況，所以沒有這段文字。如果按照下面的總結文，可以分為九段。下面的各地也根據總結文來判斷有多少段，參照可知。前面的初地行十意樂非常圓滿，所以超越進入二地。十意樂中，前九個是自利，后一個是利生。就是由於這十種意樂成就上品。所以『等』字以下，第二部分說明自體清凈。其中，首先說明安住的本體，第二部分『於此住中』以下，說明安住的相狀，總共有五句。最初兩句說明律儀戒，接下來一句說明攝善法戒，最後兩句攝有情戒。說到『於此住中性戒具足』，初地雖然沒有故意犯戒，但還有誤犯。現在在二地，故意和誤犯都沒有，所以具足。這是一句。第二，極小的邪惡犯戒都沒有，更何況中上品，就是遠離了種種毀戒的垢染。第三，『又於十種圓滿業道顯現等者』，是指能夠去除十惡業道，所以十善業道的圓滿自性顯現。像這樣性戒具足，能夠以妙慧對世間染污和不染污的各種業，現行、異熟、等流果以及出世間的各種業的等流，都如實了知。第四，說明自己斷惡修善，又勸他人修行。第五，說明平等看待眾生，憐憫他們所受的苦。第一義苦是他們的行苦。這些菩薩安住在下面，第三部分辨別校量。其中有二，首先辨別調柔果，然後辨別攝報果。至於支趣果，是見解所侷限，在初地，所以這裡不討論。依照如正法師的解釋，爲了顯示不迷惑道路的方便而修正行，所以去除支趣果。又因為前面已經說過，所以不再說明。道理上十地都有支趣果。愿果與初地相同，不與前面不同，所以也不討論了。調柔果中，先總的指出與前面相同，然後舉例子來顯示。說到『廣見諸佛善根清凈如前應知者』，是指前面初地中說，『對於佛法僧供養攝受』，『以四攝事成熟有情』，『以一切善根迴向菩提』等等。舉例子顯示中，先比喻后結合。迦（Kā）

【English Translation】 English version Three Distinctions and Comparisons. The Śāstra on the Stages of the Earth does not contain this section because it infers later situations from previous examples. If we follow the concluding passage below, it can be divided into nine sections. The subsequent stages of the earth are also judged by their concluding passages to determine the number of sections. This can be understood by referring to them. The previous ten intentions of conduct in the first bhūmi (stage of enlightenment, 地) are extremely complete, thus surpassing and entering the second bhūmi. Among the ten intentions, the first nine are for self-benefit, and the last one is for benefiting others. It is due to these ten intentions that the superior quality is achieved. Therefore, from 'etc.' onwards, the second part explains the purity of the self-nature. Among them, the first explains the essence of abiding, and the second part, from 'in this abiding' downwards, explains the characteristics of abiding, with a total of five sentences. The first two sentences explain the vinaya (discipline, 律儀) precepts, the next sentence explains the precepts of embracing good dharmas (teachings, 善法), and the last two sentences embrace sentient beings. Regarding 'being complete in the prakṛti (nature, 性) precepts in this abiding,' although there are no intentional violations in the first bhūmi, there are still unintentional violations. Now, in the second bhūmi, there are no intentional or unintentional violations, so it is complete. This is one sentence. Second, there are no extremely small evil violations of precepts, let alone medium or superior ones, which means being far from various defilements of broken precepts. Third, 'Moreover, in the manifestation of the ten complete paths of karma (業), etc.,' refers to being able to remove the ten evil paths of karma, so the complete nature of the ten virtuous paths of karma manifests. Being complete in the prakṛti precepts in this way, one can truly know with subtle wisdom the various karmas of the world, whether defiled or undefiled, the present actions, the vipāka (result, 異熟), the niṣyanda-phala (outflow fruit, 等流果), and the niṣyanda (outflow, 等流) of the karmas beyond the world. Fourth, it explains oneself cutting off evil and cultivating good, and also encouraging others to practice. Fifth, it explains treating sentient beings equally and having compassion for their suffering. The suffering of the first meaning is their suffering of action. These bodhisattvas (enlightenment being, 菩薩) abide in the following, the third part distinguishes and compares. Among them, there are two, first distinguishing the fruit of taming, and then distinguishing the fruit of embracing retribution. As for the fruit of the branches and interests, it is limited by views and is in the first bhūmi, so it is not discussed here. According to the explanation of Ācārya (teacher, 師) Yathādharmā (如正法), in order to show the convenience of not being confused about the path and correcting practice, the fruit of the branches and interests is removed. Also, because it has been said before, it is no longer explained. In principle, all ten bhūmis have the fruit of branches and interests. The fruit of aspiration is the same as the first bhūmi, not different from the previous one, so it is also not discussed. In the fruit of taming, first, it generally points out that it is the same as before, and then it gives examples to show it. Regarding 'Seeing the pure roots of good of all Buddhas (佛) widely, as it should be known before,' it refers to what was said in the previous first bhūmi, 'Regarding offering and embracing the Buddha (佛), Dharma (法), and Saṃgha (僧),' 'Maturing sentient beings with the four saṃgrahavastus (means of conversion, 四攝事),' 'Dedication of all roots of good to bodhi (enlightenment, 菩提),' etc. In showing examples, first the metaphor and then the combination. Kā

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肆娑者青黑礬石也。舊論云迦私娑藥。地論云礬石。以金體有微細垢故置礬石除之。於此住中下辨攝報果。初明在家果。次云當知威力過前十倍即示出家果。舊論云。神力十事如修多羅說。依如十地經云。一者於一念間得千三昧乃至十二。於一一身能示千菩薩以為眷屬。此中雲十倍者。初地得百。二地得千。故即舊云十事者謬也。有釋。此云威力即名愿知果。今解不爾。結釋會名中有三。初條結略說。次指經廣說。后釋會異名。前中九句。初一句結十意樂。次有兩句結律儀戒。次有一句結攝善法戒。次有兩句結攝有情戒。次有一句結調柔果。後有兩句結攝報果。增上心住中亦問答結。答中九句。依地論判。初句是二地趣入三地方便。次句即是初住地心。次句即是正位地心。後有六句明厭果即地滿心。初句中雲已得十種清凈意樂者。二地中自分行。復由余十凈心下明二地勝進行。乃至入增上心住。此十凈心依如地論說。一者依彼起凈深念心。如經凈心故。二者依不捨自乘。如經不動心故。三者于志求勝法起善方便。此能厭患當來貪慾。如經厭心故。四者依他現欲不貪。如經離欲故。五者依不捨自乘道利。如經不退心故。六者依自地煩惱不能破壞。如經堅固心故。七者依三摩跋提自在。如經明盛心故。八者依禪定自在有力

【現代漢語翻譯】 現代漢語譯本 肆娑（Śisya，弟子）者青黑礬石也。舊論云迦私娑藥（Kasisa-yaya，一種藥名）。地論云礬石。以金體有微細垢故置礬石除之。於此住中下辨攝報果。初明在家果。次云當知威力過前十倍即示出家果。舊論云。神力十事如修多羅（Sutra，經）說。依如十地經云。一者於一念間得千三昧（Samadhi，禪定）乃至十二。於一一身能示千菩薩以為眷屬。此中雲十倍者。初地得百。二地得千。故即舊云十事者謬也。有釋。此云威力即名愿知果。今解不爾。結釋會名中有三。初條結略說。次指經廣說。后釋會異名。前中九句。初一句結十意樂。次有兩句結律儀戒。次有一句結攝善法戒。次有兩句結攝有情戒。次有一句結調柔果。後有兩句結攝報果。增上心住中亦問答結。答中九句。依地論判。初句是二地趣入三地方便。次句即是初住地心。次句即是正位地心。後有六句明厭果即地滿心。初句中雲『已得十種清凈意樂者』。二地中自分行。復由余十凈心下明二地勝進行。乃至入增上心住。此十凈心依如地論說。一者依彼起凈深念心。如經『凈心故』。二者依不捨自乘。如經『不動心故』。三者于志求勝法起善方便。此能厭患當來貪慾。如經『厭心故』。四者依他現欲不貪。如經『離欲故』。五者依不捨自乘道利。如經『不退心故』。六者依自地煩惱不能破壞。如經『堅固心故』。七者依三摩跋提（Samapatti，等至）自在。如經『明盛心故』。八者依禪定自在有力

【English Translation】 English version Śisya (Śisya, disciple) is a bluish-black alum stone. The old treatise calls it Kasisa-yaya (Kasisa-yaya, a type of medicine). The Śāstra on the Stages of the Earth calls it alum stone. Because the gold has subtle impurities, alum stone is used to remove them. Within this dwelling, the results of accumulation and retribution are distinguished below. First, the result of being a householder is clarified. Then, it says, 'Know that the power exceeds the previous tenfold,' which indicates the result of leaving home. The old treatise says that the ten aspects of spiritual power are as described in the Sutra (Sutra, scripture). According to the Ten Stages Sutra, one is able to attain a thousand Samadhis (Samadhi, meditative absorption) in a single moment, up to twelve. In each body, one can manifest a thousand Bodhisattvas as attendants. The statement here that it is 'tenfold' means that the first stage attains a hundred, and the second stage attains a thousand. Therefore, the old statement of 'ten aspects' is erroneous. Some explain that 'power' here is the result of knowing one's vows. This explanation is not accepted here. There are three aspects to the conclusion, explanation, and unification of names. The first item concludes the brief explanation. The second points to the extensive explanation in the scriptures. The third explains the different names. In the former, there are nine sentences. The first sentence concludes the ten intentions. The next two sentences conclude the precepts of discipline. The next sentence concludes the precepts of gathering good dharmas. The next two sentences conclude the precepts of benefiting sentient beings. The next sentence concludes the result of taming and gentling. The last two sentences conclude the results of accumulation and retribution. In the dwelling of increased mental strength, there is also a question and answer conclusion. In the answer, there are nine sentences. According to the Śāstra on the Stages of the Earth, the first sentence is the convenience of entering the three places from the second stage. The next sentence is the mind of the first dwelling stage. The next sentence is the mind of the established position stage. The last six sentences clarify the aversion to results, which is the mind of the stage of fulfillment. The first sentence says, 'Having already obtained ten kinds of pure intentions.' In the second stage, there is self-division practice. Furthermore, the following ten pure minds clarify the superior practice of the second stage, up to entering the dwelling of increased mental strength. These ten pure minds are as described in the Śāstra on the Stages of the Earth. First, relying on that, one arises with a pure and profound mind of mindfulness, as in the scripture, 'Because of a pure mind.' Second, relying on not abandoning one's own vehicle, as in the scripture, 'Because of an unmoving mind.' Third, one arises with skillful means in aspiring to superior dharmas. This is able to be averse to future greed, as in the scripture, 'Because of an averse mind.' Fourth, relying on others manifesting desires, one is not greedy, as in the scripture, 'Because of being free from desire.' Fifth, relying on not abandoning the benefits of one's own vehicle's path, as in the scripture, 'Because of a non-retreating mind.' Sixth, relying on the afflictions of one's own stage not being able to destroy, as in the scripture, 'Because of a firm mind.' Seventh, relying on Samapatti (Samapatti, attainment) being unconstrained, as in the scripture, 'Because of a bright and flourishing mind.' Eighth, relying on meditative absorption being unconstrained and powerful.

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雖生下地而不退失。如經淳心故。九者依彼生煩惱不能染。如經快心故。十者依利益眾生不斷諸有。如經大心故。依彼論判。此上即釋趣行分。次有一句明初住地心。謂菩薩安住乃至能起廣大悲愍意樂。謂菩薩安住增上心住時。所有種種過患能壞一切諸善行者皆能于彼諸行深心厭離等。言生依義心者。謂生利樂義之心。義謂利義。次有一句明住地心。謂從觀諸有情乃至皆聞正法以為緣起。于中初觀有情脫苦方便唯是其佛無障礙智。次推佛智由彼學起無分別智。次推此智由依定起。謂即三地所修定等。又推此定知因教起聽聞為先。觀見此已下有六句。是厭分果。初于正法訪求無倦。二從菩薩發起如是精進已下能正修法隨法行。三從既多住已復還棄捨已下棄捨靜慮隨樂愛生欲界。言如是菩薩離欲貪故名斷欲縛者。離欲得定也。棄捨靜慮等持等至故名斷有縛者。棄上不受名斷有縛。先從勝解行地乃至畢竟不轉者。景雲。先從勝解地入真如觀已斷見縛邪貪恚癡畢竟不轉。泰云。由從勝解行地於法真如修勝解故。于初地中已斷見縛。依諸見縛所起邪貪恚癡亦隨滅也。若分別我見見縛收。于初地中斷種子盡。若俱生我見乃欲縛有縛所攝。第四地中伏令不起至於金剛方斷種子。邊見亦通分別俱生如向我見斷之。前之前後若邪見二取分

【現代漢語翻譯】 現代漢語譯本 即使出生於世間也不會退失（菩薩的果位）。如同經典所說的『淳心』的緣故。 第九，依靠他們（眾生）所生的煩惱不能夠染污（菩薩）。如同經典所說的『快心』的緣故。 第十，依靠利益眾生，（菩薩）不會斷絕於諸有（輪迴）。如同經典所說的『大心』的緣故。依據這些論述判斷，以上是解釋趣行分。 接下來有一句說明初住地（初地，歡喜地）的心，即菩薩安住于（初地），乃至能夠生起廣大的悲憫意樂。即菩薩安住在增上心住的時候，所有種種能夠破壞一切善行的過患，都能夠對這些行為深深地厭離等等。 說到『生依義心』，是指生起利益安樂的義之心。『義』指的是利益之義。接下來有一句說明住地心，即從觀察諸有情，乃至都聽聞正法作為緣起。 其中，首先觀察到有情脫離痛苦的方便唯有佛的無障礙智。其次推究佛智是由學習而起的無分別智。再次推究此智是由依靠禪定而生起的，即三地（三摩地）所修的禪定等等。 又推究此禪定，知道是因為聽聞教法而生起的，以聽聞為先導。觀察到這些之後，下面有六句是厭離（輪迴）的果報。 首先是對正法的訪求沒有厭倦。第二，從菩薩發起這樣的精進之後，能夠如法修行，隨順正法而行。第三，從已經多次安住（于禪定）之後，又返回捨棄（禪定），隨順喜愛而生於欲界。說到『像這樣的菩薩因為遠離欲貪，所以名為斷欲縛者』，是指遠離慾望而得到禪定。 捨棄禪定等持等至，所以名為斷有縛者，是指捨棄上界（色界和無色界）的受生，名為斷有縛。先前從勝解行地（勝解行位）乃至畢竟不退轉的人，景法師說，『先前從勝解地進入真如觀之後，斷除了見縛（錯誤的見解），邪貪嗔癡畢竟不會再產生。』 泰法師說，『由於從勝解行地對法（佛法）的真如（實相）修習勝解的緣故，在初地中已經斷除了見縛，依靠各種見縛所產生的邪貪嗔癡也隨之滅除。』如果分別我見（後天產生的我見）屬於見縛所攝，在初地中斷除種子。 如果是俱生我見（與生俱來的我見）則屬於欲縛有縛所攝，在第四地（焰慧地）中只是伏住令其不起作用，要到金剛喻定（金剛三昧）時才能斷除種子。邊見（極端的見解）也通於分別和俱生，如同前面所說的我見一樣斷除。前前和後後，如果邪見二取（對立的執取）分。

【English Translation】 English version Even if born into the world, they will not regress (from the Bodhisattva's path). As the sutra says, it is because of 'pure mind'. Ninth, the afflictions arising from them (sentient beings) cannot taint (the Bodhisattva). As the sutra says, it is because of 'joyful mind'. Tenth, relying on benefiting sentient beings, (the Bodhisattva) will not cease from all existences (saṃsāra). As the sutra says, it is because of 'great mind'. Based on these arguments, the above explains the practice division (趣行分). Next, there is a sentence explaining the mind of the first bhūmi (初地, the first of the ten Bodhisattva grounds, Joyful Ground), that is, the Bodhisattva dwells in (the first bhūmi) and is able to generate great compassion and intention. That is, when the Bodhisattva dwells in the state of increased mind, all kinds of faults that can destroy all good deeds can deeply renounce these actions, and so on. Speaking of 'generating a mind relying on righteousness (義心)', it refers to generating a mind of beneficial joy. 'Righteousness (義)' refers to the meaning of benefit. Next, there is a sentence explaining the dwelling ground mind, that is, from observing all sentient beings, until they all hear the Dharma as the cause. Among them, first observing that the means for sentient beings to escape suffering is only the unobstructed wisdom of the Buddha. Next, inferring that the Buddha's wisdom arises from the non-discriminating wisdom learned. Next, inferring that this wisdom arises from relying on samādhi (定), that is, the samādhi cultivated in the three grounds (三地) and so on. Furthermore, inferring that this samādhi arises from hearing the teachings, with hearing as the guide. After observing these, the following six sentences are the result of renunciation (of saṃsāra). First, there is no weariness in seeking the Dharma. Second, after the Bodhisattva initiates such diligence, they can practice the Dharma correctly and act in accordance with the Dharma. Third, from having dwelt (in samādhi) many times, they return to abandoning (samādhi), following their desires and being born in the desire realm. Speaking of 'such Bodhisattvas, because they are free from desire and greed, are called those who have broken the bonds of desire (欲縛)', it refers to obtaining samādhi by being free from desire. Abandoning samādhi, equanimity, and attainment, they are called those who have broken the bonds of existence (有縛), which refers to abandoning rebirth in the upper realms (the form and formless realms), which is called breaking the bonds of existence. Those who previously entered from the stage of understanding and practice (勝解行地, stage of adhimukti-caryā) and never regress, Master Jing (景法師) said, 'Previously, after entering the view of Suchness (真如觀) from the ground of understanding, the bonds of views (見縛, dṛṣṭi-saṃyojana), evil greed, anger, and delusion will never arise again.' Master Tai (泰法師) said, 'Because of cultivating understanding of the Suchness (實相) of the Dharma (佛法) from the ground of understanding and practice, the bonds of views have already been broken in the first ground, and the evil greed, anger, and delusion arising from the various bonds of views also disappear accordingly.' If the discriminated self-view (分別我見, the self-view that arises from conceptual thought) is included in the bonds of views, the seeds are completely cut off in the first ground. If it is the innate self-view (俱生我見, the self-view that arises naturally), it is included in the bonds of desire and existence, and in the fourth ground (焰慧地, Flaming Wisdom), it is only suppressed and prevented from arising, and the seeds can only be cut off at the Vajra-like Samādhi (金剛喻定, vajropama-samādhi). Extreme views (邊見, antagrahadṛṣṭi) also apply to both discriminated and innate, just like the self-view mentioned earlier. The former and the latter, if the evil views and dualistic grasping (二取, dvaya-grahana) are divided.

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別起故。此三見唯見縛收。初地菩薩斷種子盡。四從廣見諸住已下明調柔果。稱量等位者。前之二地如練礦未盡。稱兩有咸燒之稍輕。今於三地如礦盡金凈。稱兩住定。五明受生。六明威力。並是攝報果文。景雲。所有威力下明愿智果中威力果。今解不爾。結中初結略說。次指經廣說。后釋會異名。由發聞行正法光明等持光明等者。謂求法時聞慧照法光明故言聞行正法光明。由聞生修故言等持光明等。由內心凈者。謂此地證內修慧光明故言內心凈。無漏若凈意名為內心。謂即定也。覺分相應增上慧住中問解結也。準下結文即知解中有十三段。初中雲謂諸菩薩乃至應知其相等者。依如地經說。當以十法明入第四地何等為十乃至廣說。地論釋云。法明入者得證地光明。依彼智明入如來所說法中。彼智名法明入。彼所說法正觀思量如實知二處順行故。此思量有十種差別。思量分別眾生假名差別。如經思量眾生界明入故。依經分別如經思量世界明入故。依染分別如經思量法界明入故。無盡分別如經思量虛空界明入故。染凈依止分別如經思量識界明入故。煩惱使染分別如經思量欲色無色界明入故。凈分別如經思量勝心決定信界明入故。思量大心決定信界明入故。是中煩惱使者。謂三界。后二句。一依煩惱不染。二依不捨眾生聲聞

【現代漢語翻譯】 現代漢語譯本 『別起故』。這三種見解只是被『見縛』所束縛。初地菩薩斷除了所有種子的習氣。第四部分從『廣見諸住已下』開始闡明調柔的果報。『稱量等位』是指，之前的二地就像是冶煉礦石尚未完全提煉乾淨，稱量時還帶有雜質，燃燒時煙氣稍輕。現在到了三地，就像礦石已經完全提煉成純金，稱量時穩定不變。第五部分闡明受生。第六部分闡明威力。這些都是攝報果的經文。景雲說：『所有威力下』闡明愿智果中的威力果。現在的解釋不是這樣。總結中，開始是簡略的總結，然後指出經文進行詳細闡述，最後解釋會通不同的名稱。『由發聞行正法光明等持光明等者』，是指求法時，通過聽聞智慧照亮正法，因此說『聞行正法光明』。因為聽聞而生起修行，所以說『等持光明等』。『由內心凈者』，是指此地證悟了內在的修慧光明，因此說『內心凈』。無漏清凈的意念稱為內心，也就是指禪定。『覺分相應增上慧住』中，問的是解脫束縛。根據下面的總結經文，就可以知道解脫中有十三段。開始一段中說『謂諸菩薩乃至應知其相等者』，依據《如地經》所說，應當用十種方法來闡明進入第四地，這十種方法是什麼，乃至廣說。《地論》解釋說：『法明入者』，是指獲得證悟地的光明。依據那個智慧光明進入如來所說的法中。那個智慧被稱為『法明入』。他所說的法，就是如實地正觀思量二處順行。因此這種思量有十種差別。思量分別眾生假名的差別，如經文所說『思量眾生界明入故』。依據經文分別，如經文所說『思量世界明入故』。依據染污分別，如經文所說『思量法界明入故』。無盡分別，如經文所說『思量虛空界明入故』。染凈依止分別，如經文所說『思量識界明入故』。煩惱使染分別，如經文所說『思量欲色無色界明入故』。清凈分別，如經文所說『思量勝心決定信界明入故』。思量大心決定信界明入故。其中『煩惱使』，指的是三界。后兩句，一句是依據煩惱而不被染污，一句是依據不捨棄眾生的聲聞。

【English Translation】 English version 'Bie Qi Gu'. These three views are only bound by 'view-fetters' (見縛, jian fu). Bodhisattvas of the first ground (初地菩薩, chu di pusa) completely sever the seeds of afflictions. The fourth section, starting from 'Guang Jian Zhu Zhu Yi Xia' (廣見諸住已下), elucidates the result of taming. 'Chen Liang Deng Wei' (稱量等位) refers to the previous two grounds being like smelting ore that hasn't been completely refined. When weighed, it still contains impurities, and the smoke from burning is slightly lighter. Now, in the third ground, it's like the ore has been completely refined into pure gold, and the weight remains stable. The fifth section elucidates rebirth. The sixth section elucidates power. These are all texts on the result of retribution. Jingyun says: 'Suo You Wei Li Xia' (所有威力下) elucidates the power-result within the wisdom-of-aspiration result. The current interpretation is not like this. In the conclusion, it begins with a brief summary, then points to the scriptures for detailed elaboration, and finally explains the different names. 'You Fa Wen Xing Zheng Fa Guang Ming Deng Chi Guang Ming Deng Zhe' (由發聞行正法光明等持光明等者) refers to when seeking the Dharma, the wisdom of hearing illuminates the Dharma, hence the saying 'hearing and practicing the Dharma-light'. Because practice arises from hearing, hence the saying 'equanimity-light, etc.' 'You Nei Xin Jing Zhe' (由內心凈者) refers to this ground realizing the inner light of cultivated wisdom, hence the saying 'inner purity'. The undefiled pure mind is called the inner mind, which refers to samadhi. In 'Jue Fen Xiang Ying Zeng Shang Hui Zhu' (覺分相應增上慧住), the question is about liberation from fetters. Based on the concluding text below, it can be known that there are thirteen sections in liberation. The beginning section says 'Wei Zhu Pusa Nai Zhi Ying Zhi Qi Xiang Deng Zhe' (謂諸菩薩乃至應知其相等者), according to the Rudi Jing, ten methods should be used to elucidate entering the fourth ground. What are these ten methods, and so on, extensively explained. The Dilun explains: 'Fa Ming Ru Zhe' (法明入者) refers to obtaining the light of the ground of enlightenment. Based on that wisdom-light, one enters the Dharma spoken by the Tathagata. That wisdom is called 'Fa Ming Ru'. The Dharma he speaks is the true contemplation and reflection in accordance with reality in the two places of favorable conduct. Therefore, this reflection has ten kinds of differences. Reflecting and distinguishing the differences in the provisional names of sentient beings, as the scripture says, 'reflecting on the realm of sentient beings, hence entering into light'. Based on the scriptures, distinguishing, as the scripture says, 'reflecting on the realm of the world, hence entering into light'. Based on defilement, distinguishing, as the scripture says, 'reflecting on the realm of Dharma, hence entering into light'. Endless distinguishing, as the scripture says, 'reflecting on the realm of space, hence entering into light'. Distinguishing the reliance on defilement and purity, as the scripture says, 'reflecting on the realm of consciousness, hence entering into light'. Distinguishing the defilement of afflictions, as the scripture says, 'reflecting on the realm of desire, form, and formlessness, hence entering into light'. Pure distinguishing, as the scripture says, 'reflecting on the realm of superior mind, decisive faith, hence entering into light'. Reflecting on the realm of great mind, decisive faith, hence entering into light. Among them, 'afflictions' (煩惱使, fan nao shi) refers to the three realms. The last two sentences, one is based on afflictions without being defiled, and the other is based on not abandoning the shravakas (聲聞, sheng wen) of sentient beings.

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等同不同義故。今此論云謂若假設等者。景雲。此中但有十法明入略所說義。謂若彼假設者是第一明入。眾生是聚假有。若由於中假設者是第二。於世止住假立世界入。亦是聚假有。若由此假設者是第三。即是有漏善等三性染法。由此法界三性之法假設眾生及器世界。若平等勝義者是第四。是大虛空。亦可說彼真如名為虛空故。此中說平等勝義。若染惱故清凈故成染成凈者是第五。以識是染凈所依止處故。云成染成凈。若由繫縛煩惱所染者即是第六七八。思量欲色無色以繫縛別建立三界故。若由無上清凈所凈者即是第九第十。思量勝善大善二法明入。二乘無漏涅槃不染名為勝善。大乘無漏過彼二乘故名大善。第二明成就智。云如契經說不壞意樂而上首至皆悉成熟者。謂十種法智慧成於智。智是所成。此十是成熟智之法。是此中義意也。不壞意樂而為上首者。基師解云。即十法中之第一故言上首。舊地持云。成熟不壞凈為首。地經當第二同敬三寶名不壞凈。今解即當彼第一不退轉心。不壞即是不退轉義。經云初智故云上首。彼經云。諸佛子是菩薩得大地。即依如來家轉有勢得內法故。以十種法智教化成熟故。何等為十。一不退轉心故。二依三寶中決定恭敬畢竟盡心故。三分別觀生滅行故。四分別觀諸法自性不生故。五分

【現代漢語翻譯】 現代漢語譯本 等同與不同義的原因是這樣。現在這部論典說，如果假設『等』的情況。景雲說，這裡只有十種法，闡明了《入略》所說的意義。如果那個被假設的事物是第一種明入。眾生是聚集的假有。如果由於其中假設的事物是第二種。在世間止住，假立世界入，也是聚集的假有。如果由此假設的事物是第三種。那就是有漏的善等三種性質的染法。由此法界三種性質的法假設眾生和器世界。如果平等勝義是第四種。那是大虛空。也可以說那個真如名為虛空。這裡說的是平等勝義。如果因為染污和清凈而成為染污和清凈的是第五種。因為識是染污和清凈所依賴的地方，所以說成為染污和清凈。如果由繫縛煩惱所染污的就是第六、七、八種。思量欲界、色界、無色界，以繫縛的差別建立三界。如果由無上清凈所清凈的就是第九、第十種。思量勝善和大善兩種法明入。二乘（Sravaka-yana and Pratyeka-buddha-yana）的無漏涅槃（nirvana）不染污，名為勝善。大乘（Mahayana）的無漏超過二乘，所以名為大善。第二種明是成就智。說如契經所說，不壞意樂而以上首至皆悉成熟。意思是說，十種法智慧成就智。智是所成就的。這十種是成熟智的法。這是其中的意義。不壞意樂而為上首，基師解釋說，就是十法中的第一種，所以說是上首。舊《地持經》說，成熟不壞凈為首。《地經》當第二，同敬三寶（Triratna）名不壞凈。現在解釋就是那個第一不退轉心。不壞就是不退轉的意義。經中說初智，所以說是上首。那部經說，諸佛子是菩薩（Bodhisattva）得大地。就是依如來家轉有勢力得內法。以十種法智教化成熟。哪十種呢？一是不退轉心。二是依三寶中決定恭敬，畢竟盡心。三是分別觀察生滅行。四是分別觀察諸法自性不生。五是分

【English Translation】 English version The reason for equality and inequality is this. Now this treatise says, 'If we assume 'etc.'' Jingyun said, 'Here are only ten dharmas that clarify the meaning of what is said in the 'Entry in Brief'.' If that which is assumed is the first illumination entry. Sentient beings are aggregates of the falsely existent. If that which is assumed within it is the second. Abiding in the world, falsely establishing the world entry, is also an aggregate of the falsely existent. If that which is assumed from this is the third. That is, the defiled dharmas of the three natures, such as wholesome with outflows. From these dharmas of the three natures of the dharma realm are assumed sentient beings and the world of vessels. If equality and ultimate meaning is the fourth. That is the great void. It can also be said that that Suchness (Tathata) is called void. Here it speaks of equality and ultimate meaning. If that which becomes defiled and purified because of defilement and purity is the fifth. Because consciousness (vijnana) is the place upon which defilement and purity rely, it is said to become defiled and purified. If that which is defiled by the binding afflictions is the sixth, seventh, and eighth. Contemplating the desire realm (Kama-dhatu), form realm (Rupa-dhatu), and formless realm (Arupa-dhatu), establishing the three realms with the difference of binding. If that which is purified by unsurpassed purity is the ninth and tenth. Contemplating the two dharma illumination entries of superior good and great good. The outflowless Nirvana (nirvana) of the Two Vehicles (Sravaka-yana and Pratyeka-buddha-yana) is undefiled, and is called superior good. The outflowless of the Great Vehicle (Mahayana) surpasses the Two Vehicles, so it is called great good. The second illumination is the accomplishment of wisdom. It says, 'As the sutra says, without destroying the intention of joy, and with the foremost to all being matured.' It means that the ten kinds of dharma wisdom can accomplish wisdom. Wisdom is that which is accomplished. These ten are the dharmas that mature wisdom. This is the meaning within it. 'Without destroying the intention of joy, and with the foremost,' Master Ji explains, 'That is the first of the ten dharmas, so it is called the foremost.' The old Bhumi-dhāraka Sutra says, 'Maturing non-destructive purity is the foremost.' The Bhumi Sutra is the second, with the same reverence for the Three Jewels (Triratna), called non-destructive purity. Now the explanation is that it is that first non-retrogressive mind. Non-destruction is the meaning of non-retrogression. The sutra says 'initial wisdom,' so it is called the foremost. That sutra says, 'All Buddha-sons are Bodhisattvas (Bodhisattva) who obtain the great earth.' That is, relying on the Tathagata's family, they turn to have power and obtain the inner dharma. With the ten kinds of dharma wisdom, they teach and mature. What are the ten? First is the non-retrogressive mind. Second is relying on the Three Jewels with determined reverence, ultimately exhausting the mind. Third is separately observing the arising and ceasing actions. Fourth is separately observing the self-nature of all dharmas as non-arising. Fifth is dividing

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別觀世間清慧故。六分別觀樂有生故。七分別觀世間涅槃故。八分別觀眾生世界業差別故。九分別觀前際后際差別故。十分別觀無有盡故。言長如來家者。謂初地名生如來家。既生彼已今此地等名長如來家。得彼法體者。舊地持云得自在。經云得長家已得勢力自在。又得體法得如來之體。謂真如是體法。又十自在言體法。第三辨修習菩提分法。言觀一切種菩提薩埵增上力故者。此明修覺分。緣菩提名覺。是所求境。薩埵此言有情。是所化境。又能求覺有情。又薩埵是勇猛義。勇猛求大菩提。第四辨斷身見等。謂此地能離伏第六識中我見。其餘貪瞋等尚在。其第七識在入八地伏也。由彼斷故已下第五明制業開業。遠離習近。既如是已下第六明心調柔。準地論有十心。一潤益心。二暖心。三調心。四安隱樂心。五不染心。六轉求上上勝行心。七轉勝智心。八求世間心。九恭敬諸師隨順受教心。十隨所聞法修行心。今此論有三句。一滋潤柔和總攝彼初三心。亦可滋潤是初潤益心。柔是第二暖心。和是第三調心。二有所堪能攝彼安隱樂不染心。三其心轉複種種行相皆善清凈攝彼后五心。又善知恩已下第七明隨順功德皆隆盛。如地經說。是菩薩如是成知恩心知報恩心轉柔和同止安樂直心暖心。無稠林行無有諂曲無有我慢。善受教

【現代漢語翻譯】 現代漢語譯本 別觀世間清慧的緣故（別觀世間清慧故）：因為要特別觀察世間的清凈智慧。 六分別觀樂有生的緣故（六分別觀樂有生故）：因為要分別觀察眾生貪戀有生。 七分別觀世間涅槃的緣故（七分別觀世間涅槃故）：因為要分別觀察世間的涅槃。 八分別觀眾生世界業差別的緣故（八分別觀眾生世界業差別故）：因為要分別觀察眾生和世界的業力差別。 九分別觀前際后際差別的緣故（九分別觀前際后際差別故）：因為要分別觀察過去和未來的差別。 十分別觀無有盡的緣故（十分別觀無有盡故）：因為要分別觀察一切法沒有窮盡。 說到『長如來家』，是指初地菩薩名為『生如來家』。既然已經生在如來家，那麼從這個地開始，就名為『長如來家』。 『得彼法體』，舊《地持經》中說『得自在』。經中說『得長家已，得勢力自在』。又說『得體法』，即得到如來的法體，也就是真如。 又『十自在』也指『體法』。 第三，辨明修習菩提分法。 說到『觀一切種菩提薩埵增上力故』，這是說明修習覺分。緣于菩提，名為覺，是所求的境界。薩埵（Sattva）此言為『有情』，是所教化的對象。又能求覺悟的有情，又薩埵是勇猛的意思，勇猛地求大菩提（Mahabodhi）。 第四，辨明斷除身見等。說此地菩薩能遠離和降伏第六識中的我見，其餘的貪、嗔等煩惱還在，要到第八地才能降伏第七識。 因為斷除了我見，所以下面第五點說明制止惡業，開啟善業，遠離惡習，親近善行。 既然這樣，下面第六點說明心調柔。根據《地論》有十種心：一、潤益心，二、暖心，三、調心，四、安隱樂心，五、不染心，六、轉求上上勝行心，七、轉勝智心，八、求世間心，九、恭敬諸師隨順受教心，十、隨所聞法修行心。 現在此論中有三句：一、滋潤柔和，總攝彼初三心。也可以說滋潤是初潤益心，柔是第二暖心，和是第三調心。二、有所堪能，攝彼安隱樂不染心。三、其心轉複種種行相皆善清凈，攝彼后五心。 又『善知恩』以下，第七點說明隨順功德都隆盛。如《地經》所說：『是菩薩如是成知恩心、知報恩心、轉柔和同止安樂直心暖心，無稠林行，無有諂曲，無有我慢，善受教。』

【English Translation】 English version 『Because of separately observing the pure wisdom of the world』 (別觀世間清慧故): Because of specifically observing the pure wisdom of the world. 『Because of separately observing the joy of existence』 (六分別觀樂有生故): Because of separately observing sentient beings' attachment to existence. 『Because of separately observing the Nirvana of the world』 (七分別觀世間涅槃故): Because of separately observing the Nirvana of the world. 『Because of separately observing the differences in the karma of sentient beings and the world』 (八分別觀眾生世界業差別故): Because of separately observing the differences in the karma of sentient beings and the world. 『Because of separately observing the differences between the past and the future』 (九分別觀前際后際差別故): Because of separately observing the differences between the past and the future. 『Because of separately observing that there is no end』 (十分別觀無有盡故): Because of separately observing that all dharmas have no end. Speaking of 『growing the family of the Tathagata (Tathagata)』, it refers to the bodhisattva (Bodhisattva) of the first ground being called 『born into the family of the Tathagata』. Since they are born into that family, from this ground onwards, they are called 『growing the family of the Tathagata』. 『Obtaining that Dharma body』, the old Dasabhumika Sutra says 『obtaining self-mastery』. The sutra says 『having obtained the long family, one obtains the power of self-mastery』. It also says 『obtaining the body of Dharma』, which is obtaining the body of the Tathagata, namely, Suchness (Tathata). Also, 『ten self-masteries』 refers to 『the body of Dharma』. Third, distinguishing the practice of the factors of enlightenment. Speaking of 『because of observing the increasing power of all kinds of Bodhi (Bodhi) Sattvas (Sattva)』, this explains the practice of the factors of awakening. Focusing on Bodhi is called awakening, which is the object sought. Sattva means 『sentient being』, which is the object to be taught. It is also the sentient being who can seek awakening. Also, Sattva means 『courageous』, courageously seeking great Bodhi (Mahabodhi). Fourth, distinguishing the cutting off of self-view, etc. It is said that the bodhisattva of this ground can distance themselves from and subdue the view of self in the sixth consciousness, while the remaining greed, hatred, etc., are still present, and the seventh consciousness is subdued upon entering the eighth ground. Because self-view is cut off, the fifth point below explains stopping evil karma, opening up good karma, distancing oneself from bad habits, and drawing near to good practices. Since this is the case, the sixth point below explains the mind being tamed. According to the Treatise on the Ten Grounds, there are ten kinds of minds: 1. Nourishing mind, 2. Warming mind, 3. Taming mind, 4. Peaceful and joyful mind, 5. Undefiled mind, 6. Mind that seeks ever higher and superior practices, 7. Mind of ever superior wisdom, 8. Mind that seeks the world, 9. Mind that reveres all teachers and follows their teachings, 10. Mind that practices according to the Dharma heard. Now, this treatise has three sentences: 1. Nourishing, gentle, and harmonious, encompassing the first three minds. It can also be said that nourishing is the initial nourishing mind, gentle is the second warming mind, and harmonious is the third taming mind. 2. Being capable of something, encompassing the peaceful, joyful, and undefiled mind. 3. The mind transforms into various aspects, all of which are good and pure, encompassing the latter five minds. Also, from 『knowing gratitude well』 onwards, the seventh point explains that following meritorious qualities all flourish. As the Earth Sutra says: 『This bodhisattva thus becomes a mind that knows gratitude, a mind that knows how to repay gratitude, transforming into a gentle and harmonious mind, dwelling in peace and joy, a straightforward and warm mind, without dense forest conduct, without flattery, without arrogance, and is good at receiving teachings.』

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誨。得說者意。此論舉初二句等取余句。尋求上地至遠得安住者。是第八修治地業支大精進。地經明十精進。一者不休息精進。乃至第十善分別是道非道精進。如彼廣說。明意樂勝解凈修治。第十明聖教怨敵不能映動。地經云。是菩薩深心界清凈。深心界不失。信解界轉明利。生善根增長。遠離世間垢濁。斷諸疑心無有疑網。現前具足成熟喜樂。如來現前如無量深心現前成熟。今判彼文屬當此句。謂乃至善根增長未配第九句。遠離世間垢濁已下配第一句。亦可總屬第九句釋之。廣見諸佛已下第十一明善根清凈。名調柔果。多作已下是第十二三句是名攝法果。蘇夜摩者。此言善時分。下釋會名中言菩提分法如實知焰能成正法教慧照明等者。景雲。於四地中修道品智名焰。能立教智名慧。名焰慧地。基云。謂正法教是所照。此智慧照正法教故名焰慧地。諸諦相應增上慧住中問解結。解中有十。一修十種平等意樂得入五地。言如契經說應知其相者。如十地經。五地中諸佛子若菩薩得第四菩薩地善滿諸行已欲入第五菩薩地。當以十平等深凈心得入第五地。何等為十。一過去佛法平等深凈心故。二未來佛法。三現在佛法。四戒凈。五心凈。六除見疑悔凈。七道非道智凈。八行斷智凈。九思量一切菩提分法上上凈。十化度一切眾生

【現代漢語翻譯】 現代漢語譯本： 『誨。得說者意。』這句話是說領會了說法者的意思。此論引用最初兩句等，是爲了涵蓋其餘的句子。尋求到達最遠的上地，獲得安住的人，是第八修治地業支的大精進。 《瑜伽師地論·本地分》中闡明了十種精進：第一種是不休息精進，乃至第十種是善分別道與非道的精進，如該論廣說。 這裡闡明了意樂勝解的清凈修治。第十種精進闡明了聖教的怨敵不能動搖。 《瑜伽師地論》中說：『是菩薩深心界清凈，深心界不失，信解界轉明利，生善根增長，遠離世間垢濁，斷諸疑心無有疑網，現前具足成熟喜樂，如來現前如無量深心現前成熟。』 現在判斷這段文字屬於此句（指第八修治地業支的大精進）。所謂『乃至善根增長』，尚未與第九句相配。『遠離世間垢濁』以下，與第一句相配。也可以總歸於第九句來解釋。 『廣見諸佛』以下，第十一句闡明了善根清凈，名為調柔果。『多作』以下，是第十二、三句，是名為攝法果。 蘇夜摩（Sughosa）這個詞，意思是善時分。下面解釋會名時說，菩提分法如實知焰能成就正法教慧照明等。景雲法師說，在四地中修道品智名為焰，能立教智名為慧，名為焰慧地。 窺基法師說，所謂正法教是所照，此智慧照正法教，所以名為焰慧地。諸諦相應增上慧住中，問如何解開煩惱的結縛。解結中有十種方法：第一是修十種平等意樂，得以進入五地。如契經所說，應當知道它的相狀，如《十地經》所說，五地中的諸佛子，如果菩薩得到第四菩薩地的善滿諸行之後，想要進入第五菩薩地，應當以十種平等深凈的心進入第五地。哪十種呢？一是過去佛法平等深凈心，二是未來佛法，三是現在佛法，四是戒凈，五是心凈，六是去除見疑悔凈，七是道非道智凈，八是行斷智凈，九是思量一切菩提分法上上凈，十是化度一切眾生。

【English Translation】 English version: 'Instructed. Understanding the speaker's intent.' This means comprehending the meaning of the speaker. This treatise cites the first two sentences, etc., to encompass the remaining sentences. Seeking to reach the farthest upper ground and attain abiding is the great diligence of the eighth cultivation and purification of the ground element. The Yogācārabhūmi-śāstra elucidates ten kinds of diligence: the first is unceasing diligence, up to the tenth, which is the diligence of rightly distinguishing the path from the non-path, as explained extensively in that treatise. Here, it elucidates the pure cultivation of intention and understanding. The tenth diligence elucidates that the enemies of the Holy Teaching cannot shake it. The Yogācārabhūmi-śāstra states: 'This is the purity of the Bodhisattva's profound mind realm, the profound mind realm is not lost, the realm of faith and understanding becomes more clear and sharp, good roots grow, one is far from the defilements of the world, one cuts off all doubts and has no net of doubts, one presently possesses mature joy and delight, the Tathāgata appears as immeasurable profound minds presently mature.' Now, it is judged that this passage belongs to this sentence (referring to the great diligence of the eighth cultivation and purification of the ground element). The phrase 'even to the growth of good roots' has not yet been matched with the ninth sentence. 'Being far from the defilements of the world' and below are matched with the first sentence. It can also be generally attributed to the ninth sentence for explanation. 'Extensively seeing all Buddhas' and below, the eleventh sentence elucidates the purity of good roots, called the fruit of gentleness. 'Doing much' and below are the twelfth and thirteenth sentences, which are called the fruit of gathering the Dharma. The term Sughosa (蘇夜摩) means 'good time division'. The explanation below, when discussing the meaning of the assembly's name, says that the factors of enlightenment, such as truly knowing the flame, can accomplish the correct Dharma teaching, the illumination of wisdom, etc. Dharma Master Jingyun said that in the four grounds, the wisdom of cultivating the path factors is called flame, and the wisdom of establishing the teaching is called wisdom, hence the name 'Flame-Wisdom Ground'. Kui Ji (窺基) said that the correct Dharma teaching is what is illuminated, and this wisdom can illuminate the correct Dharma teaching, hence the name 'Flame-Wisdom Ground'. In the dwelling of increasing wisdom corresponding to the various truths, it is asked how to untie the knots of affliction. There are ten methods for untying the knots: the first is to cultivate ten kinds of equal intention, thereby gaining entry into the fifth ground. As the sutra says, one should know its characteristics, as the Ten Grounds Sutra says, if the Bodhisattva in the fifth ground, having fully accomplished all practices in the fourth Bodhisattva ground, wishes to enter the fifth Bodhisattva ground, they should enter the fifth ground with ten kinds of equal and profound pure minds. What are the ten? First, the equal and profound pure mind towards the Buddhadharma of the past; second, the Buddhadharma of the future; third, the Buddhadharma of the present; fourth, purity of precepts; fifth, purity of mind; sixth, purity of removing views, doubts, and regrets; seventh, purity of the wisdom of the path and the non-path; eighth, purity of the wisdom of the cessation of actions; ninth, purity of contemplating all factors of enlightenment, increasingly and purely; tenth, transforming and liberating all sentient beings.

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凈平等深凈心故。論曰。勝慢對治者。謂十平等深凈心。同念不退轉心故。前地已說解法慢對治。今此地中說身凈分別慢對治。乃至廣釋。解云。謂於四地自謂得生凈勝佛家。得彼道品內凈法故便起身凈慢。正障法身平等之義。今修平等正治彼心。此十心中前三觀法身修平等心遣於前地生佛家慢。后七遣于佛家所得自利利他道分內法上起慢心。此中景基等解言。謂無等覺者。謂覺三世佛一切功德一切法平等。謂佛是無等。覺此無等名無等覺。以三世佛即為三平等。即無平等也。言與諸覺等者。即是次六。隨順諸佛法與三世覺等為因故言與諸覺等。雖有六種要攝為三。所謂三學。初一是戒。次一是定。后四是慧。雖分有七所謂七凈。名戒凈。二名定凈。三名見凈除身見。四度疑凈除疑。五道非道凈除戒取。此前五種大小若同。后二名異。小乘六名行凈。七名行斷凈。以小乘趣滅盡故。大乘六名行斷。七名思量菩提分法上上凈。以大乘中依其斷超勝求。如此七凈即六平等。以合度疑見二為一。度疑見平等故。若約位辨。戒定在見道前。次三在見道。后二在修道。言超過所餘諸有情界者。即是第十教化眾生凈平等深凈心。大悲化益超過二乘異生等類。此十中前九自利后一利他。言及以諸法如其平等者釋平等名也。當地論云以

【現代漢語翻譯】 現代漢語譯本 凈平等深凈心故。《瑜伽師地論》說：『勝慢的對治方法，就是十種平等深凈心。』因為與憶念不退轉的心相同。前面已經說了對治解法慢的方法，現在這個階段說對治身凈分別慢的方法，乃至廣泛解釋。解釋說：『就是對於第四地，自認為已經獲得了清凈殊勝的佛家身份，因為獲得了那些道品中的內在清凈之法，因此就產生了身凈慢，正好障礙了法身平等的意義。』現在修習平等心，正是爲了對治這種心態。這十種心中，前三種是觀察法身，修習平等心，去除之前階段產生的對於生於佛家的慢心。后七種是去除對於在佛家所獲得的自利利他的道分內在之法產生的慢心。 這裡景基等人的解釋說：『所謂無等覺者（Anuttara-bodhi），是指覺悟到過去、現在、未來三世諸佛的一切功德、一切法都是平等的。』所謂佛是無與倫比的，覺悟到這種無與倫比，就叫做無等覺。因為三世諸佛就是三種平等，也就是無平等。『所謂與諸覺等者』，就是指接下來的六種，隨順諸佛之法，與三世覺悟者平等，作為原因，所以說『與諸覺等』。雖然有六種，但要概括為三種，就是戒、定、慧三學。第一種是戒，第二種是定，后四種是慧。雖然分為七種，就是所謂的七凈。第一種叫做戒凈，第二種叫做定凈，第三種叫做見凈（去除身見），第四種叫做度疑凈（去除懷疑），第五種叫做道非道凈（去除戒禁取見）。這前五種，大小乘相同。后兩種名稱不同。小乘第六種叫做行凈，第七種叫做行斷凈，因為小乘追求滅盡。大乘第六種叫做行斷，第七種叫做思量菩提分法上上凈，因為大乘依據斷除煩惱而超勝求證。這七凈就是六平等，因為合併度疑和見二者為一，度疑和見是平等的。如果按照位次來區分，戒和定在見道之前，接下來的三種在見道，最後的兩種在修道。 『所謂超過其餘一切有情界者』，就是指第十種教化眾生凈平等深凈心。以大悲心教化利益眾生，超過二乘和凡夫等。這十種心中，前九種是自利，后一種是利他。『所謂以及諸法如其平等者』，是解釋平等的名稱。本地論中說，以...

【English Translation】 English version 『Due to pure equanimity and profound pure mind.』 The Yogācārabhūmi-śāstra states: 『The antidote to arrogance is the ten kinds of equanimous and profound pure minds,』 because it is the same as the mind that remembers non-retrogression. The antidote to the arrogance of understanding has been discussed previously. Now, in this stage, the antidote to the arrogance of pure discrimination of the body is discussed, and it is explained extensively. The explanation says: 『It refers to the fourth bhūmi, where one considers oneself to have attained a pure and superior status in the Buddha's family because one has attained the inner pure dharma of those bodhipakṣa-dharmas (factors of enlightenment), thus giving rise to the arrogance of pure body, which precisely obstructs the meaning of the equality of the dharmakāya (Dharma body).』 Now, cultivating equanimity is precisely to counteract this mentality. Among these ten minds, the first three are observing the dharmakāya, cultivating equanimity, and removing the arrogance of being born into the Buddha's family that arose in the previous stage. The latter seven are removing the arrogance that arises from the inner dharma of the bodhipakṣa-dharmas of self-benefit and benefiting others attained in the Buddha's family. Here, Jingji and others explain: 『The so-called Anuttara-bodhi (unexcelled enlightenment) refers to the realization that all the merits and all the dharmas of the Buddhas of the past, present, and future are equal.』 The so-called Buddha is unparalleled, and realizing this unparalleled state is called Anuttara-bodhi. Because the Buddhas of the three times are three kinds of equality, which is non-equality. 『The so-called being equal to all the enlightened ones』 refers to the following six, conforming to the dharma of the Buddhas, and being equal to the enlightened ones of the three times, as the cause, so it is said 『being equal to all the enlightened ones.』 Although there are six kinds, they should be summarized into three, which are the three learnings of śīla (morality), samādhi (concentration), and prajñā (wisdom). The first is śīla, the second is samādhi, and the last four are prajñā. Although divided into seven kinds, they are the so-called seven purifications. The first is called purification of śīla, the second is called purification of samādhi, the third is called purification of view (removing satkāya-dṛṣṭi (belief in a self)), the fourth is called purification of overcoming doubt (removing doubt), and the fifth is called purification of path and non-path (removing śīlabbata-parāmāsa (clinging to rites and rituals)). These first five are the same in both the Hīnayāna and Mahāyāna. The latter two have different names. In the Hīnayāna, the sixth is called purification of practice, and the seventh is called purification of the cessation of practice, because the Hīnayāna seeks extinction. In the Mahāyāna, the sixth is called cessation of practice, and the seventh is called purification of contemplating the bodhipakṣa-dharmas (factors of enlightenment) that are increasingly superior, because the Mahāyāna relies on the elimination of afflictions to surpass and attain realization. These seven purifications are six equalities because they merge overcoming doubt and view into one, and overcoming doubt and view are equal. If distinguished according to stages, śīla and samādhi are before the path of seeing, the next three are in the path of seeing, and the last two are in the path of cultivation. 『The so-called surpassing all other sentient beings』 refers to the tenth kind of pure equanimity and profound pure mind of teaching and transforming sentient beings. Teaching and benefiting sentient beings with great compassion surpasses the Śrāvakas (voice-hearers), Pratyekabuddhas (solitary Buddhas), and ordinary beings. Among these ten minds, the first nine are for self-benefit, and the last one is for benefiting others. 『The so-called and the equality of all dharmas as they are』 is an explanation of the name of equality. The local śāstra states that with...

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于平等中心得清凈故名平等深凈心。若依測師。言謂無等覺與諸覺等者。是經中前三句是諸佛法。言及以諸法如其平等者。是經中后七句是隨順諸佛法。第二明善觀諦。云多分希求智勝性者。住五地中多分希求觀諸諦智。於四聖諦至應知其相者。準經本有十四諦。四是本十是末。末解本四非有別法。十諦者。一世諦。二第一義諦。三相諦。四差別諦。五說諦。六事諦。七生起諦。八盡無生諦。九入道諦。十菩薩諸地起佛智諦。初二諦即真俗二諦。次四名苦諦。次一名集諦。次一名滅諦。后二名道諦。前之九智化小乘人。后之一智化大乘人。彼經廣說。此中但有略義。謂依曉悟他乃至名如此說者。謂依曉悟他等。初三奘法師兩釋。依曉悟他此一句。謂以四聖諦教二乘。二乘非佛乘故說為他。依自內智此第二句。謂以教大乘種姓眾生。大乘種姓眾生是佛自乘。故名依自內智。依俱處所此第三句。謂前二是別教。此一句是總教。大小二乘為此二乘別總人等說四諦名為此說。又釋。此三句即三轉法輪。依曉悟他是示相轉。謂示諦求他謂言此是苦乃至此是道。依自內智是證相轉。謂此苦我已知乃至此道我已修。依俱處所者謂勸轉。謂教言此苦我已知汝應知乃至此道我已修汝應修。為此三轉故說名為此說。即為三行相也。次即謂三

【現代漢語翻譯】 現代漢語譯本 于平等中心得清凈，因此名為平等深凈心。如果依據測師的說法，認為『無等覺』與『諸覺』相等，那麼這部經中的前三句是諸佛之法。說到『以及諸法如其平等』，這部經中的后七句是隨順諸佛之法。 第二部分闡明善觀真諦。所謂『多分希求智勝性』，是指安住於五地中的菩薩，大多時候都在希求觀照諸諦之智。關於『於四聖諦至應知其相』，根據經文原本有十四諦，四是根本，十是枝末。理解了枝末，根本的四諦就沒有別的差別。這十諦是：一、世諦（俗諦，指世俗的真理）。二、第一義諦（真諦，指最高的真理）。三、相諦（指事物的表相）。四、差別諦（指事物之間的差別）。五、說諦（指通過言語表達的真理）。六、事諦（指事物的真相）。七、生起諦（指事物產生的真理）。八、盡無生諦（指事物滅盡不再產生的真理）。九、入道諦（指進入解脫之道的真理）。十、菩薩諸地起佛智諦（指菩薩在各個階段生起佛的智慧的真理）。 最初的兩個諦，即真俗二諦。接下來的四個諦，總稱為苦諦。再下一個諦，是集諦（苦的根源）。再下一個諦，是滅諦（苦的止息）。最後的兩個諦，是道諦（通往止息苦的道路）。前面的九種智慧，是用來教化小乘修行人的。後面的那一種智慧，是用來教化大乘修行人的。那部經中有詳細的解說，這裡只是簡略地說明。所謂『依曉悟他乃至名如此說』，是指依據曉悟他人等等。 最初的三句，奘法師有兩種解釋。『依曉悟他』這一句，是指用四聖諦來教導二乘（聲聞乘和緣覺乘）。因為二乘不是佛乘，所以說是『他』。『依自內智』這第二句，是指用來教導具有大乘種姓的眾生。大乘種姓的眾生是佛自己的乘，所以說是『依自內智』。『依俱處所』這第三句，是指前面兩種是別教，這一句是總教。為大小二乘這些不同的人宣說四諦，就叫做『此說』。 另一種解釋是，這三句話就是三轉法輪。『依曉悟他』是示相轉，即揭示真諦，爲了求得他人覺悟，說『這是苦』乃至『這是道』。『依自內智』是證相轉，即自己已經證悟，說『此苦我已知』乃至『此道我已修』。『依俱處所』是指勸轉，即勸導他人，教導說『此苦我已知，汝應知』乃至『此道我已修，汝應修』。爲了這三轉法輪，所以說名為『此說』，也就是爲了三種行相。 接下來就是所謂的三...

【English Translation】 English version Because of obtaining purity in the center of equality, it is called the Mind of Profound Purity of Equality. If according to the Measurer, saying that 'Unequaled Enlightenment' is equal to 'All Enlightenments,' then the first three sentences in this sutra are the Dharma of all Buddhas. Speaking of 'and all Dharmas are equal as they are,' the last seven sentences in this sutra are in accordance with the Dharma of all Buddhas. The second part clarifies the Good Observation of Truths. The so-called 'Mostly Seeking Wisdom's Superior Nature' refers to Bodhisattvas dwelling in the Fifth Ground, mostly seeking to contemplate the wisdom of all Truths. Regarding 'In the Four Noble Truths, one should know their characteristics,' according to the original sutra, there are fourteen Truths, four are fundamental, and ten are secondary. Understanding the secondary, the fundamental four Truths have no other difference. These ten Truths are: 1. Conventional Truth (worldly truth). 2. Ultimate Truth (the highest truth). 3. Truth of Characteristics (the appearance of things). 4. Truth of Differences (the differences between things). 5. Truth of Expression (truth expressed through language). 6. Truth of Reality (the true nature of things). 7. Truth of Arising (the truth of the arising of things). 8. Truth of Cessation and Non-arising (the truth of the cessation of things and no longer arising). 9. Truth of Entering the Path (the truth of entering the path to liberation). 10. Truth of the Buddha's Wisdom Arising in the Various Grounds of Bodhisattvas (the truth of the Buddha's wisdom arising in the various stages of Bodhisattvas). The first two Truths are the Two Truths of Reality and Convention. The next four Truths are collectively called the Truth of Suffering (Dukkha). The next Truth is the Truth of the Origin (of suffering, Samudaya). The next Truth is the Truth of Cessation (of suffering, Nirodha). The last two Truths are the Truth of the Path (to the cessation of suffering, Magga). The first nine wisdoms are used to teach Hinayana practitioners (those of the Hearer Vehicle and Solitary Realizer Vehicle). The last wisdom is used to teach Mahayana practitioners (those of the Great Vehicle). That sutra has a detailed explanation; this is just a brief explanation. The so-called 'According to Understanding Others, even to the point of being called such,' refers to relying on understanding others, etc. The first three sentences, Tripitaka Master Xuanzang has two explanations. The sentence 'According to Understanding Others' refers to using the Four Noble Truths to teach the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Because the Two Vehicles are not the Buddha Vehicle, they are called 'others.' The second sentence 'According to Inner Wisdom' refers to using it to teach beings with the Mahayana lineage. Beings with the Mahayana lineage are the Buddha's own vehicle, so it is called 'According to Inner Wisdom.' The third sentence 'According to Both Places' refers to the previous two being separate teachings, and this sentence being the general teaching. Speaking the Four Truths for these different people of the Two Vehicles is called 'this saying'. Another explanation is that these three sentences are the Three Turnings of the Wheel of Dharma. 'According to Understanding Others' is the Turning of Showing the Characteristics, that is, revealing the Truths, in order to seek the enlightenment of others, saying 'This is suffering' and even 'This is the path.' 'According to Inner Wisdom' is the Turning of Witnessing the Characteristics, that is, having personally realized it, saying 'This suffering I have already known' and even 'This path I have already cultivated.' 'According to Both Places' refers to the Turning of Encouragement, that is, encouraging others, teaching and saying 'This suffering I have already known, you should know' and even 'This path I have already cultivated, you should cultivate.' For these Three Turnings of the Wheel of Dharma, it is said to be called 'this saying,' which is for the three aspects of practice. Next is the so-called three...

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藏。契經是經。調伏謂毗奈耶是律。本母謂摩呾理迦是論。由此三藏故我說四諦名由此說道前三故合為六種也。依于現在眾苦自性是苦諦。依于未來苦因生性是集諦。依于因盡彼盡無生是滅諦。即因盡之滅果盡之滅。依于修習彼斷方便性是道。如此說四諦名如此說。即十行相也。測云。曉他者。即地論說十相智中前之九智是作小乘智。對大名他。依自內智者是后之一智。對小名自。此二句智即十相智。依俱處所者四諦智通攝自他名俱。為此三句說兩門智。依于契經等者。此三句智由三藏教故說。依于現在眾苦自性等者。此兩門智所緣境。如此說者。此四諦道理有佛無佛性相常住實法分別智觀。即此四諦差別說十諦為教化眾生方便智。如是于諦善巧菩薩已下第三明毀壞諸行悲愍有情。以慧正毀者。地經云。如實知一切有為行皆是虛妄詐誑或凡夫。攝受乃至心支正愿者是第四句。及即于彼乃至皆悉成熟者是第五句。謂即以意樂正愿為能攝。正念慧行等是所修起念慧慚愧等。諸勝德中念慧在初。故言念慧為上首。諸作意乃至成熟有情者是第六句。如契經說已下第七明引支世間工巧業。于中分二。初明引支工業所由。后結之。前中有十二句。初句是總。后十一句別釋。所以善五論。言能益有情世俗書論印算計等者。是中書等有

【現代漢語翻譯】 現代漢語譯本 藏。契經是經（Sutra，佛經）。調伏謂毗奈耶是律（Vinaya，戒律）。本母謂摩呾理迦是論（Matrika，論）。由此三藏（Tripitaka）的緣故，我說四諦（Four Noble Truths），因為由此說道前三者，所以合為六種。依據現在眾苦的自性是苦諦（Dukkha）。依據未來苦因的生性是集諦（Samudaya）。依據因滅盡，彼亦滅盡，無生是滅諦（Nirodha）。即因滅盡之滅，果滅盡之滅。依據修習彼斷方便性是道諦（Magga）。如此說四諦，如此說，即十行相也（Ten Aspects of the Four Noble Truths）。 測云：『曉他者』，即《地論》說十相智中前之九智是作小乘智（Hinayana wisdom）。對大乘（Mahayana）名為『他』。『依自內智者』是后之一智。對小乘名為『自』。此二句智即十相智。『依俱處所者』，四諦智通攝自他名為『俱』。為此三句說兩門智。『依于契經等者』，此三句智由三藏教故說。『依于現在眾苦自性等者』，此兩門智所緣境。如此說者，此四諦道理有佛無佛性相常住實法分別智觀。即此四諦差別說十諦為教化眾生方便智。 如是于諦善巧菩薩已下第三明毀壞諸行悲愍有情。『以慧正毀者』，《地經》云：『如實知一切有為行皆是虛妄詐誑』。『或凡夫攝受乃至心支正愿者』是第四句。『及即于彼乃至皆悉成熟者』是第五句。謂即以意樂正愿為能攝，正念慧行等是所修起念慧慚愧等。諸勝德中念慧在初，故言念慧為上首。『諸作意乃至成熟有情者』是第六句。 『如契經說已下』第七明引支世間工巧業。于中分二。初明引支工業所由，后結之。前中有十二句。初句是總，后十一句別釋。所以善五論。『言能益有情世俗書論印算計等者』，是中書等有。

【English Translation】 English version The Sutra Pitaka (Sutra, Buddhist scriptures) is the Sutra. Taming refers to the Vinaya (Vinaya, precepts), which is the Discipline. The Mother refers to the Matrika (Matrika, treatises), which is the Treatises. Because of these three Pitakas (Tripitaka), I speak of the Four Noble Truths, and because of speaking of the first three, they are combined into six types. Depending on the nature of present suffering, it is the Truth of Suffering (Dukkha). Depending on the nature of the cause of future suffering, it is the Truth of the Origin of Suffering (Samudaya). Depending on the cessation of the cause, that also ceases, and there is no birth, it is the Truth of the Cessation of Suffering (Nirodha). That is, the cessation of the cause's cessation, the cessation of the result's cessation. Depending on the nature of the means to cultivate that cessation, it is the Truth of the Path (Magga). Thus speaking of the Four Noble Truths, thus speaking, is also the Ten Aspects (Ten Aspects of the Four Noble Truths). It is said: 'Understanding others' refers to the first nine wisdoms in the ten aspects of wisdom described in the Treatise on the Stages of the Earth, which are the wisdom of the Small Vehicle (Hinayana wisdom). In contrast to the Great Vehicle (Mahayana), it is called 'other'. 'Relying on one's own inner wisdom' refers to the last wisdom. In contrast to the Small Vehicle, it is called 'self'. These two sentences of wisdom are the ten aspects of wisdom. 'Depending on both places' means that the wisdom of the Four Noble Truths encompasses both self and other, and is called 'both'. These three sentences speak of two doors of wisdom. 'Depending on the Sutras, etc.' means that these three sentences of wisdom are spoken because of the teachings of the three Pitakas. 'Depending on the nature of present suffering, etc.' means that these two doors of wisdom are the objects of focus. Thus speaking, this principle of the Four Noble Truths has the wisdom of distinguishing and observing the permanent and real nature of phenomena, whether there is a Buddha or not. That is, these Four Noble Truths are differentiated and ten truths are spoken as expedient wisdom to teach sentient beings. Thus, the third section below, concerning Bodhisattvas skilled in the Truths, explains destroying all actions and having compassion for sentient beings. 'Destroying correctly with wisdom' is as the Earth Treatise says: 'Truly knowing that all conditioned actions are false and deceptive'. 'Or ordinary beings receiving and even the aspiration of the mind' is the fourth sentence. 'And immediately upon that, even all being matured' is the fifth sentence. That is, taking the intention of aspiration as the ability to gather, right mindfulness, wisdom practice, etc., are the mindfulness, wisdom, shame, etc., that are cultivated and arise. Among all excellent virtues, mindfulness and wisdom are first, so it is said that mindfulness and wisdom are the foremost. 'All intentions and even maturing sentient beings' is the sixth sentence. 'As the Sutra says below', the seventh section explains the worldly skillful arts that lead to support. It is divided into two parts. The first explains the origin of the supporting industries, and the second concludes it. The first part has twelve sentences. The first sentence is general, and the last eleven sentences explain it separately. Therefore, being skilled in the five treatises. 'Speaking of worldly books, treatises, printing, calculation, etc., that can benefit sentient beings', among these, books, etc., have...

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四種障對治。四種障者。一所用事中忘障。取與寄付聞法思義作不作事已作未作事應作不應作事此對治故書。二邪見濡智障。以因論聲論對治此二故論。三所取物不守護障。此對治故印。四取與生疑障。此對治故算數。數者一一為二二二為四如是等。算者一從十橫如是等。其餘一切已下第八明善根清凈。牟婆羅寶者。當此言瑪瑙寶。謂前地于金上已加末尼寶。今此地更加馬瑙寶。受生多作已下第九明受生。珊都史多此名喜足。此即攝報果中在家之果。若在人中亦有出家之果。所有威力當知此說千俱胝數者。是第十句也。緣起相應增上慧住中問解結。解中有十。一初明十法成滿得入此住。如地經言。當以十平等法得入第六地。何等為十。一者一切法無相平等故乃至廣說。今此中雲謂於一切法由有勝義自性平等性故乃至有無無二平等性故等者。如舊地持有一二等數標名。此論有十一故字。不可數之。且準舊論言。一者第一義自性平等。當此中第一由勝義自性無相平等性故。即當經第一一切法自性無相平等。此中意謂由緣勝義理故一切法平等。如舊論第二無言說行無相平等。當今云言說造作影像無相平等性故。當經言第二無想平等也。此中意謂一切言說造作影像等皆由想起。今此相亦無。無想平等也。于理本無相有是妄生故

【現代漢語翻譯】 現代漢語譯本 四種障的對治方法。四種障是指：一、在所處理的事情中出現遺忘的障礙（所用事中忘障）。例如，拿取、給予、寄託、交付，聽聞佛法、思考義理，做或不做的事情，已經做或尚未做的事情，應該做或不應該做的事情。爲了對治這種障礙，需要記錄（書）。 二、邪見矇蔽智慧的障礙（邪見濡智障）。用因明（以因論）、聲明（聲論）來對治這兩種障礙，所以需要學習論著（論）。 三、對於所取得的物品不善於守護的障礙（所取物不守護障）。爲了對治這種障礙，需要使用印章（印）。 四、對於拿取和給予產生懷疑的障礙（取與生疑障）。爲了對治這種障礙，需要學習算數。數，是指一加一等於二，二加二等於四等等。算，是指一到十橫向排列等等。 其餘一切以下第八（其餘一切已下第八）說明善根清凈。牟婆羅寶（牟婆羅寶，意為瑪瑙寶）是指瑪瑙寶。意思是說，前面的地位於金子上已經加上了末尼寶（末尼寶，意為如意寶），現在這個地又加上了瑪瑙寶。 受生多作以下第九（受生多作已下第九）說明受生。珊都史多（珊都史多，意為喜足天）是指喜足天。這指的是攝報果中在家修行的果報。如果在人間，也有出家修行的果報。所有威力，應當知道這裡所說的千俱胝數（千俱胝數，俱胝為印度數字單位）是第十句的內容。 緣起相應增上慧住中（緣起相應增上慧住中）提問如何解開煩惱結。解開煩惱結有十個方面。一、首先說明十種法圓滿才能進入此住位。如《地經》所說：『應當以十種平等法才能進入第六地。』哪十種呢？一是，一切法無相平等，乃至廣說。現在這裡說，『對於一切法，由於有勝義自性平等性，乃至有無無二平等性等等』，如同舊的《地持經》有一二等數字標明。此論有十一故字，不可數之。且準舊論言，一者第一義自性平等。當此中第一由勝義自性無相平等性故，即當經第一一切法自性無相平等。這裡的意思是說，由於緣于勝義理，所以一切法平等。如舊論第二無言說行無相平等。當今云言說造作影像無相平等性故。當經言第二無想平等也。這裡的意思是說，一切言說造作影像等都是由想起。現在這些相也沒有了，是無想平等。于理本無相有是妄生故

【English Translation】 English version The four antidotes to the four obscurations. The four obscurations are: 1. The obscuration of forgetfulness in matters to be dealt with (所用事中忘障). For example, taking and giving, entrusting and delivering, hearing the Dharma and contemplating its meaning, things to do or not to do, things already done or not yet done, things that should be done or should not be done. To counteract this obscuration, one needs to write things down (書). 2. The obscuration of wrong views obscuring wisdom (邪見濡智障). One uses logic (因論) and phonetics (聲論) to counteract these two obscurations, therefore one needs to study treatises (論). 3. The obscuration of not being good at guarding what has been obtained (所取物不守護障). To counteract this obscuration, one needs to use seals (印). 4. The obscuration of doubt arising in taking and giving (取與生疑障). To counteract this obscuration, one needs to study mathematics. 'Counting' (數) refers to one plus one equals two, two plus two equals four, and so on. 'Calculating' (算) refers to one to ten arranged horizontally, and so on. The rest of everything below the eighth (其餘一切已下第八) explains the purification of good roots. 'Muwu Polo treasure' (牟婆羅寶, meaning agate treasure) refers to agate treasure. It means that in the previous ground, Mani treasure (末尼寶, meaning wish-fulfilling jewel) has already been added on top of gold, and now in this ground, agate treasure is added. Receiving birth and doing much below the ninth (受生多作已下第九) explains receiving birth. 'Santushita' (珊都史多, meaning Tushita Heaven) refers to Tushita Heaven. This refers to the result of lay practice within the results of retribution. If one is in the human realm, there are also results of monastic practice. All power, one should know that the 'thousands of kotis' (千俱胝數, koti is a unit of Indian numerals) mentioned here is the content of the tenth sentence. In the dwelling of increasing wisdom corresponding to dependent origination (緣起相應增上慧住中), the question is how to untie the knots of affliction. There are ten aspects to untying the knots of affliction. 1. First, it explains that ten dharmas must be perfected to enter this dwelling. As the 'Earth Sutra' says: 'One should enter the sixth ground with ten equal dharmas.' What are the ten? One is, all dharmas are equal in being without characteristics, and so on, extensively explained. Now here it says, 'Regarding all dharmas, because there is equality of ultimate nature, and even equality of existence and non-existence being non-dual, and so on,' just like the old 'Earth Holding Sutra' has numbers such as one and two to mark them. This treatise has eleven 'therefore' characters, so they cannot be counted. Let's follow the old treatise and say, one is the equality of the nature of the ultimate meaning. Here, the first is the equality of the nature of being without characteristics due to the ultimate nature, which is the same as the first in the sutra, the equality of the nature of all dharmas being without characteristics. The meaning here is that because of relying on the ultimate meaning, all dharmas are equal. Like the second in the old treatise, the equality of speech and action being without characteristics. Now it says the equality of speech, creation, and images being without characteristics. This is the same as the second in the sutra, the equality of no-thought. The meaning here is that all speech, creation, and images, etc., are all due to arising thoughts. Now these characteristics are also gone, it is the equality of no-thought. In principle, there are no characteristics, they are falsely produced.

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。如舊云三者無生平等。當今言即由此相自然不生平等性故。當經言無生平等。景言。即前依他因緣生法無自然生故名無生平等。基解。此意謂即由此心想無故自然無名苦生。又即由此于言說造作依他性平等故執有自然生者。此自然不生但是因緣生故言無生平等無自然生也。前解為勝。如舊論言四者因緣不超平等。當今因亦不生平等性故。當經云無成平等。今又云自然與因皆不生故者。雙牒前二句以起后也。經言無成平等者。疏云以無生故亦無苦性。成起現前。三藏云。因是能成果是所成。執有自在天等為因。因既不能生。故言不成平等。以從因緣生故。自然與因皆不生者。謂執有自然生及自在天等為因生皆不成也。基更解云。生前不平等謂心想造作等無故苦自然不生。非但自然不生。今因亦無故不成平等。自然與因皆不生者。即雙重解果因俱生義。即第三不生第四不成平等也。如舊云第五畢竟寂滅平等。當今言畢竟本寂平等性故。經云第五寂靜平等。此中意謂雜染本來寂靜故。若依基釋第六是能照智故。第五第六皆約真如為論。三藏開此畢竟本寂平等性故一句。成第五第六寂靜平等本凈平等。次下句別是第七平等。問曰。此二何別。如舊解第五離染因。以第四三是離染果故。今第六是明離凈相對治滅。今如何別解言

畢竟本寂之言俱是。舊經第五寂靜平等一句正是真如。下現有體事能取正智離諸戲論平等性故。當舊離諸虛偽平等。舊經本凈平等即是正智離虛偽戲論也。問曰。如舊論文可通。如經本凈即真如雲何通。此第六是正智故。義曰。如經亦是正智照本寂故名本寂。非體是本寂。又解。此現有體事等一句是經第七。無戲論平等。其第五六畢竟本寂。開之如前。景言亦同。如舊論云。第六離諸虛偽平等。當今現有體事能取正智離諸戲論平等性故。當經云第六本凈平等。此中意謂真如體相常凈。故舉能證智以顯。如舊云第七無取捨平等。當今遠離一切取捨造作平等性故。舊經第七一切法無戲論平等。此中意謂遠離能所分別戲論相故平等。基言。遠離一切取捨造作平等性故。即此煩惱眾苦雜染離系解脫平等性故者。當地持第七取捨平等。當經第八無取捨平等。若準經以畢竟本寂為二勝。若合為一即開此故字為二。雖然不依經文。此中意者謂煩惱眾苦得解脫故一切取捨平等也。如舊云第八一切法離平等。當今言即此煩惱眾苦雜染離系解脫平等性故。經言第八一切法無取捨平等故。此中意謂于染凈法無舍取相故平等。景雲。此一複次地經無也。如舊言第九妄想境界如幻如化平等。當今言分別所執境界自性如幻化等平等性故。經言第九一

【現代漢語翻譯】 現代漢語譯本 『畢竟本寂』的說法都是正確的。舊經中的第五句『寂靜平等』正是真如（Tathata，事物的真實如是之相）。因為下文說『現有體事能取正智離諸戲論平等性』，所以對應舊經中的『離諸虛偽平等』。舊經中的『本凈平等』就是正智（Right Knowledge），遠離虛偽戲論。問：如果按照舊論的說法可以理解，但如果按照經文『本凈即真如』，又該如何理解呢？因為這第六識是正智的緣故。解釋說：如果按照經文，也是因為正智照亮了本寂（original quiescence），所以稱為本寂，並非本體就是本寂。另一種解釋是，『此現有體事等』一句是經文中的第七句，『無戲論平等』，而第五句和第六句是『畢竟本寂』，展開來說就像前面所說的那樣。景法師的說法也相同。如舊論所說：第六句是『離諸虛偽平等』，對應現在所說的『現有體事能取正智離諸戲論平等性』。對應經文所說的第六句『本凈平等』，這裡的意思是說真如的體相是常凈的，所以舉出能證之智來顯明。如舊論所說：第七句是『無取捨平等』，對應現在所說的『遠離一切取捨造作平等性』。舊經中的第七句是『一切法無戲論平等』，這裡的意思是說遠離能所分別的戲論相，所以平等。窺基（Kuiji）法師說：『遠離一切取捨造作平等性』，也就是『此煩惱眾苦雜染離系解脫平等性』。對應《地持經》（Bodhisattva-bhumi）中的第七句『取捨平等』，對應經文中的第八句『無取捨平等』。如果按照經文，以『畢竟本寂』為二勝，如果合二為一，就是把『故』字拆開為二。雖然不依據經文，這裡的意思是說因為煩惱眾苦得到解脫，所以一切取捨平等。如舊論所說：第八句是『一切法離平等』，對應現在所說的『即此煩惱眾苦雜染離系解脫平等性』。經文說：第八句是『一切法無取捨平等』，這裡的意思是說對於染凈之法沒有舍取之相，所以平等。景法師說：這『一複次』在《地持經》中沒有。如舊論所說：第九句是『妄想境界如幻如化平等』，對應現在所說的『分別所執境界自性如幻化等平等性』。經文說：第九句是『一』

【English Translation】 English version The statements of 'ultimately, fundamentally quiescent' are all correct. The fifth phrase in the old sutra, 'quiescent equality,' is precisely Tathata (the suchness of things as they truly are). Because the following states, 'existing entity, matter, able to grasp correct wisdom, free from all conceptual elaborations, equality nature,' it corresponds to 'free from all false equality' in the old sutra. 'Fundamentally pure equality' in the old sutra is Right Knowledge, free from false conceptual elaborations. Question: If it can be understood according to the old treatise, how can it be understood according to the sutra, 'fundamentally pure is Tathata'? Because this sixth consciousness is Right Knowledge. Explanation: According to the sutra, it is also because Right Knowledge illuminates fundamental quiescence, hence it is called fundamental quiescence; it is not that the substance itself is fundamental quiescence. Another explanation is that the phrase 'this existing entity, matter, etc.' is the seventh phrase in the sutra, 'no conceptual elaboration equality,' while the fifth and sixth phrases are 'ultimately, fundamentally quiescent,' which can be elaborated as mentioned earlier. Jing's statement is the same. As the old treatise states: the sixth phrase is 'free from all false equality,' corresponding to what is now said, 'existing entity, matter, able to grasp correct wisdom, free from all conceptual elaborations, equality nature.' Corresponding to the sixth phrase in the sutra, 'fundamentally pure equality,' the meaning here is that the nature of Tathata is always pure, so the wisdom that can prove it is brought forth to illuminate it. As the old treatise states: the seventh phrase is 'no grasping or rejecting equality,' corresponding to what is now said, 'far from all grasping, rejecting, creating, equality nature.' The seventh phrase in the old sutra is 'all dharmas no conceptual elaboration equality,' the meaning here is that it is equal because it is far from the conceptual elaboration of subject and object. Kuiji states: 'Far from all grasping, rejecting, creating, equality nature,' which is 'this affliction, suffering, defilement, liberation, detachment, equality nature.' Corresponding to the seventh phrase in the Bodhisattva-bhumi Sutra, 'grasping and rejecting equality,' corresponding to the eighth phrase in the sutra, 'no grasping or rejecting equality.' If according to the sutra, 'ultimately, fundamentally quiescent' is considered as two superiorities, if combined into one, it means splitting the word 'therefore' into two. Although not based on the sutra, the meaning here is that because afflictions and sufferings are liberated, all grasping and rejecting are equal. As the old treatise states: the eighth phrase is 'all dharmas detachment equality,' corresponding to what is now said, 'this affliction, suffering, defilement, liberation, detachment, equality nature.' The sutra states: the eighth phrase is 'all dharmas no grasping or rejecting equality,' the meaning here is that there is no grasping or rejecting of defiled or pure dharmas, hence it is equal. Jing states: this 'one further' is not in the Bodhisattva-bhumi Sutra. As the old treatise states: the ninth phrase is 'delusional realm like illusion, like transformation, equality,' corresponding to what is now said, 'the nature of the realm grasped by discrimination is like illusion, transformation, etc., equality nature.' The sutra states: the ninth phrase is 'one'

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切法如幻夢影響水中月鏡中像炎化平等故。此中意謂我我所實非有故平等。如舊云第十妄想境界有無無二平等。當此中言無分別智所行有無無二平等性故。經言第一一切法有無不二平等故。意謂若成若壞無二相故。如是菩薩住此住中下第二明覺悟緣起生解脫門。以一切種緣起正觀觀察了知者。如地經說十番觀因緣集法。所謂因緣分次第故。一心所攝故。自業成故。不相舍離故。三道不斷故。觀先後際故。二苦集故。因緣生故。因緣生滅縛故。隨順有盡觀故。如彼經論廣釋故。言一切種正觀依緣起智慧引發空無相無愿三解脫門者。觀緣起生滅故。無我故是空行。以有生滅無常流轉道理及斷之得無為故名無相行。以是有漏有為深可厭壞不生希愿故名為無愿。是此中意也。由是因緣已下是第三一切邪想不現行句。菩薩如是善於勝義至一切有為。是第四方便攝受生死句。謂菩薩善達真如故悲愍有情。知煩惱系故眾緣合故離我我所及諸染污。不是離煩惱眾緣合外別有繫有情。如是知故不捨生死住在涅槃。為愍有情不應永滅一切有為入般涅槃。應入生死教化有情。是此中意也。如是乃至而亦不住者。是第五無著智現前等句。經云菩薩作如是觀已。起大悲故不捨一切眾生故。即時得無障礙智門現前名般若波羅蜜行。光明現前照已。為

{ "translations": [ "現代漢語譯本：切法如幻夢影響水中月鏡中像炎化平等故。（切法：一切事物；如幻夢影響水中月鏡中像炎化平等故：一切事物都如幻夢、影響、水中月、鏡中像一般，其性質是空性的，因此是平等的。）此中意謂我我所實非有故平等。（我我所：對自我的執著和對屬於自我的事物的執著；實非有故平等：實際上並不存在，所以一切都是平等的。）如舊云第十妄想境界有無無二平等。（第十妄想境界：唯識宗所說的第十種妄想境界；有無無二平等：存在和不存在沒有區別，是平等的。）當此中言無分別智所行有無無二平等性故。（無分別智：超越分別的智慧；有無無二平等性：存在和不存在沒有區別的平等性質。）經言第一一切法有無不二平等故。（一切法：一切事物；有無不二平等：存在和不存在沒有區別，是平等的。）意謂若成若壞無二相故。（若成若壞：無論是形成還是壞滅；無二相故：沒有兩種不同的相狀。）如是菩薩住此住中下第二明覺悟緣起生解脫門。（緣起：事物之間相互依存的關係；解脫門：通往解脫的途徑。）以一切種緣起正觀觀察了知者。（一切種緣起正觀：以各種方式正確地觀察緣起。）如地經說十番觀因緣集法。（地經：《瑜伽師地論》；十番觀因緣集法：從十個方面觀察因緣和合的法則。）所謂因緣分次第故。（因緣分次第：因緣有先後次第。）一心所攝故。（一心所攝：被一心所包含。）自業成故。（自業成：由自己的業力所形成。）不相舍離故。（不相舍離：不會互相分離。）三道不斷故。（三道：貪嗔癡三毒；不斷故：不會斷絕。）觀先後際故。（先後際：過去和未來。）二苦集故。（苦集：苦的產生。）因緣生故。（因緣生：由因緣而生。）因緣生滅縛故。（因緣生滅縛：被因緣的生滅所束縛。）隨順有盡觀故。（隨順有盡觀：順應事物終將消逝的觀察。）如彼經論廣釋故。（彼經論：相關的經論。）言一切種正觀依緣起智慧引發空無相無愿三解脫門者。（空無相無愿三解脫門：三種通往解脫的途徑，即空性、無相和無愿。）觀緣起生滅故。（緣起生滅：緣起和生滅。）無我故是空行。（無我：沒有獨立的自我；空行：與空性相應的行為。）以有生滅無常流轉道理及斷之得無為故名無相行。（無相行：與無相相應的行為；無為：不生不滅的境界。）以是有漏有為深可厭壞不生希愿故名為無愿。（無愿：沒有願望；有漏有為：有煩惱和造作的事物。）是此中意也。由是因緣已下是第三一切邪想不現行句。（邪想：錯誤的念頭。）菩薩如是善於勝義至一切有為。（勝義：最高的真理；一切有為：一切造作的事物。）是第四方便攝受生死句。（方便：善巧的方法；攝受生死：在生死輪迴中度化眾生。）謂菩薩善達真如故悲愍有情。（真如：事物的真實本性；有情：眾生。）知煩惱系故眾緣合故離我我所及諸染污。（煩惱系：被煩惱所束縛；眾緣合：由各種因緣聚合；染污：煩惱。）不是離煩惱眾緣合外別有繫有情。如是知故不捨生死住在涅槃。（涅槃：解脫的境界。）為愍有情不應永滅一切有為入般涅槃。（般涅槃：完全的涅槃。）應入生死教化有情。是此中意也。如是乃至而亦不住者。是第五無著智現前等句。（無著智：沒有執著的智慧。）經云菩薩作如是觀已。起大悲故不捨一切眾生故。（大悲：偉大的慈悲。）即時得無障礙智門現前名般若波羅蜜行。（無障礙智門：沒有障礙的智慧之門；般若波羅蜜：到達智慧彼岸。）光明現前照已。（光明：智慧的光芒。）為", "English version: 'The cutting off of all dharmas is like a dream, an echo, the moon in water, an image in a mirror, the nature of heat, therefore they are equal.' (Dharmas: all things; like a dream, an echo, the moon in water, an image in a mirror, the nature of heat, therefore they are equal: all things are like dreams, echoes, the moon in water, images in a mirror, their nature is emptiness, therefore they are equal.) 'The meaning here is that \'I\' and \'mine\' are not truly existent, therefore they are equal.' (I and mine: attachment to oneself and attachment to things that belong to oneself; are not truly existent, therefore they are equal: they do not actually exist, so everything is equal.) 'As the old saying goes, the tenth realm of delusion is the equality of existence and non-existence without duality.' (Tenth realm of delusion: the tenth type of delusion realm in the Yogacara school; the equality of existence and non-existence without duality: existence and non-existence are not different, they are equal.) 'When it is said here that the object of non-discriminating wisdom is the equality of existence and non-existence without duality.' (Non-discriminating wisdom: wisdom that transcends discrimination; the equality of existence and non-existence without duality: the equal nature of existence and non-existence without difference.) 'The sutra says, firstly, all dharmas are the equality of existence and non-existence without duality.' (All dharmas: all things; the equality of existence and non-existence without duality: existence and non-existence are not different, they are equal.) 'The meaning is that whether they are formed or destroyed, there are no two different aspects.' (Whether they are formed or destroyed: whether they are formed or destroyed; there are no two different aspects: there are no two different appearances.) 'Thus, the Bodhisattva dwells in this dwelling, and secondly, clarifies the door of liberation through awakening to dependent origination.' (Dependent origination: the interdependent relationship between things; the door of liberation: the path to liberation.) 'Those who observe and understand with all kinds of correct views on dependent origination.' (All kinds of correct views on dependent origination: correctly observe dependent origination in various ways.) 'As the Earth Sutra says, there are ten ways to observe the Dharma of causal aggregation.' (Earth Sutra: the Yogacarabhumi-sastra; ten ways to observe the Dharma of causal aggregation: observe the law of causal aggregation from ten aspects.) 'So-called causes and conditions are in order.' (Causes and conditions are in order: causes and conditions have a sequence.) 'Because it is contained in one mind.' (Because it is contained in one mind: because it is contained in one mind.) 'Because it is formed by one's own karma.' (Because it is formed by one's own karma: because it is formed by one's own karma.) 'Because they do not abandon each other.' (Because they do not abandon each other: because they do not abandon each other.) 'Because the three paths are not cut off.' (Three paths: the three poisons of greed, anger, and ignorance; are not cut off: will not be cut off.) 'Observe the past and future.' (Past and future: the past and the future.) 'The accumulation of two sufferings.' (The accumulation of two sufferings: the arising of suffering.) 'Born of causes and conditions.' (Born of causes and conditions: born of causes and conditions.) 'Bound by the arising and ceasing of causes and conditions.' (Bound by the arising and ceasing of causes and conditions: bound by the arising and ceasing of causes and conditions.) 'Following the view of the exhaustion of existence.' (Following the view of the exhaustion of existence: following the observation that things will eventually perish.) 'As explained extensively in those sutras and treatises.' (Those sutras and treatises: relevant sutras and treatises.) 'It is said that all kinds of correct views based on the wisdom of dependent origination can lead to the three doors of liberation of emptiness, signlessness, and wishlessness.' (The three doors of liberation of emptiness, signlessness, and wishlessness: three paths to liberation, namely emptiness, signlessness, and wishlessness.) 'Observe the arising and ceasing of dependent origination.' (The arising and ceasing of dependent origination: the arising and ceasing of dependent origination.) 'Because there is no self, it is the practice of emptiness.' (No self: no independent self; the practice of emptiness: behavior corresponding to emptiness.) 'Because there is the principle of arising, ceasing, impermanence, and flowing, and because the attainment of non-action is called the practice of signlessness.' (The practice of signlessness: behavior corresponding to signlessness; non-action: the state of non-arising and non-ceasing.) 'Because it is deeply detestable and destructive to have defilements and actions, and no hope is born, it is called wishlessness.' (Wishlessness: no wishes; to have defilements and actions: things with defilements and actions.) 'This is the meaning here. Because of this cause, the following is the third sentence: all evil thoughts do not appear.' (Evil thoughts: wrong thoughts.) 'The Bodhisattva is so good at the ultimate truth that he reaches all actions.' (Ultimate truth: the highest truth; all actions: all actions.) 'This is the fourth sentence: the expedient of embracing birth and death.' (Expedient: skillful means; embracing birth and death: saving sentient beings in the cycle of birth and death.) 'It is said that the Bodhisattva understands the true nature of things and has compassion for sentient beings.' (True nature: the true nature of things; sentient beings: sentient beings.) 'Knowing that they are bound by afflictions, and because of the combination of various causes, they are free from \'I\' and \'mine\' and all defilements.' (Bound by afflictions: bound by afflictions; the combination of various causes: the aggregation of various causes; defilements: afflictions.) 'It is not that there are sentient beings bound separately from the combination of afflictions and various causes. Knowing this, they do not abandon birth and death and dwell in Nirvana.' (Nirvana: the state of liberation.) 'For the sake of compassion for sentient beings, they should not permanently extinguish all actions and enter Parinirvana.' (Parinirvana: complete Nirvana.) 'They should enter birth and death to teach sentient beings. This is the meaning here. Even so, they do not dwell. This is the fifth sentence: the manifestation of non-attachment wisdom.' (Non-attachment wisdom: wisdom without attachment.) 'The sutra says, \'After the Bodhisattva has made such observations, because of great compassion, he does not abandon all sentient beings.\' (Great compassion: great compassion.) 'Immediately, the door of unobstructed wisdom manifests, which is called the practice of Prajnaparamita.' (The door of unobstructed wisdom: the door of unobstructed wisdom; Prajnaparamita: reaching the other shore of wisdom.) 'After the light manifests and shines.' (Light: the light of wisdom.) For" ] }

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滿助菩提分法因緣。而不與有為法共住。觀有為法性寂滅相亦不住其中。欲具足無上菩提分法故。論言無障礙智者。謂如來智。然此未成熟名為光明現前。基言。謂無著智現前故不染生死。般若智現前故不入涅槃。前謂正智后謂后得智。又俱通二智且約智悲二行別之。言又即此住有猛利忍等者。如經言菩薩住現前地般若行增上成熟。得第三利頂忍隨順如實法無有違逆故。測云。此即于第七前方便上品忍。如是乃至當知亦爾。是第六證得無量三摩地。如經云。是菩薩住此地得信空三昧。乃至第十離不離空三昧。是菩薩得如是等十空三昧門上首百千萬空三昧門現前。餘二三昧亦爾。由此乃至意樂不壞者。是第七句。如經言。菩薩住此地。復轉滿足不壞心決定心。乃至第十滿足方便智行心。論不壞心者堅固不退故。是不壞心有九種。一信觀不壞如經決定心故。乃至九化眾生行不壞如經滿足方便智行心故。於一切種乃至不能引奪者。是第八于佛聖教不可引奪功。基師解云。何故前初地非他引今復論之。且義別初地。謂真如教非他引。或一切教非他引。非總相非他引。非別相非他引。今此於一切種聖教非他引別相中非他引也。余如前說已下是第九善根清凈句。今此地中如琉璃寶珠。於前金上莊也。即一切地準前當知。言四風輪者

【現代漢語翻譯】 現代漢語譯本 滿助菩提分法因緣（圓滿輔助菩提分法的因緣），而不與有為法共住（不與生滅變化的有為法同住）。觀察有為法的自性是寂滅的，也不執著于其中。爲了具足無上菩提分法，所以說無障礙智者，指的是如來的智慧。然而這種智慧尚未成熟，只是光明現前。基法師說，這是指無著的智慧現前，所以不被生死所染污；般若的智慧現前，所以不入涅槃。前者指的是正智，後者指的是后得智。又都通達二智，且根據智悲二行來區分。『言又即此住有猛利忍等者』（說又住於此地有猛利的忍等），如經文所說，菩薩住在現前地，般若的修行增上成熟，得到第三利頂忍，隨順如實之法而沒有違逆。測法師說，這指的是第七地前方便上品忍。像這樣乃至應當知道也是如此。這是第六地證得無量三摩地（無量禪定）。如經文所說，這位菩薩住在此地，得到信空三昧（相信空性的禪定），乃至第十地離不離空三昧（既不執著于空，也不遠離空性的禪定）。這位菩薩得到像這樣等十空三昧門的上首百千萬空三昧門現前。其餘二三昧也是如此。由此乃至意樂不壞者（由此乃至意樂不改變），這是第七句。如經文所說，菩薩住在此地，又轉為滿足不壞心決定心（不改變的心和決定的心），乃至第十地滿足方便智行心（滿足方便智慧的修行之心）。論中說不壞心，是因為堅固而不退轉。這不壞心有九種：一、信觀不壞，如經文所說決定心故（因為有決定的心）；乃至九、化眾生行不壞，如經文所說滿足方便智行心故（因為滿足方便智慧的修行之心）。於一切種乃至不能引奪者（對於一切種類乃至不能被引誘奪取），這是第八，對於佛的聖教不可引奪的功德。基法師解釋說，為什麼前面初地已經說了非他引，現在又討論它呢？而且意義不同，初地指的是真如教非他引（真如的教法不能被他人引奪），或者一切教非他引（一切教法不能被他人引奪），非總相非他引（不是總相不能被他人引奪），非別相非他引（不是別相不能被他人引奪）。現在這裡指的是對於一切種聖教非他引，別相中非他引（在一切種類的聖教中，個別的相不能被他人引奪）。其餘的如前面所說，以下是第九善根清凈句。現在這個地中，就像琉璃寶珠，在前金上莊嚴。即一切地準前當知（即一切地都按照前面所說的來理解）。言**輪者

【English Translation】 English version Fully assisting the causal conditions for the Bodhi-partaking dharmas, without dwelling with conditioned dharmas (Samskrta-dharmas). Observing the nature of conditioned dharmas as quiescent and extinct, one does not abide therein. Desiring to perfect the unsurpassed Bodhi-partaking dharmas, it is said that the unobstructed wise one refers to the wisdom of the Tathagata (Thus Come One). However, this wisdom is not yet mature, only the light is manifested. Master Ji says, this refers to the manifestation of the wisdom of Asanga (Without Attachment), therefore one is not defiled by birth and death; the manifestation of Prajna (Wisdom) prevents one from entering Nirvana (Extinction). The former refers to Right Wisdom, the latter refers to Subsequent Wisdom. Moreover, both are universally connected to the two wisdoms, and are distinguished according to the two practices of wisdom and compassion. '言又即此住有猛利忍等者' (It is said that again, dwelling in this ground, there are fierce forbearance, etc.), as the sutra says, the Bodhisattva dwells in the ground of manifestation, the practice of Prajna increases and matures, obtaining the third benefit, the peak of forbearance, according with the true reality without contradiction. Master Ce says, this refers to the superior forbearance of the preceding expedient means of the seventh ground. Thus, even to the extent that one should know it is also like this. This is the sixth ground, attaining immeasurable Samadhis (Meditative Absorptions). As the sutra says, this Bodhisattva dwells in this ground, obtaining the Samadhi of believing in emptiness, even to the tenth ground, the Samadhi of neither separating from nor not separating from emptiness. This Bodhisattva obtains such ten Samadhi gates of emptiness as the chief, with hundreds of thousands of Samadhi gates of emptiness manifesting. The remaining two Samadhis are also like this. From this, even to the extent that the intention is not destroyed, this is the seventh sentence. As the sutra says, the Bodhisattva dwells in this ground, and again transforms to fulfill the indestructible mind, the determined mind, even to the tenth ground, fulfilling the mind of expedient wisdom practice. The treatise says that the indestructible mind is firm and does not regress. This indestructible mind has nine types: first, the indestructible belief and observation, as the sutra says, 'because of the determined mind'; even to the ninth, the indestructible practice of transforming sentient beings, as the sutra says, 'because of fulfilling the mind of expedient wisdom practice'. '於一切種乃至不能引奪者' (Regarding all kinds, even to the extent that they cannot be seduced or taken away), this is the eighth, the merit of the Buddha's holy teachings being un-seducible. Master Ji explains, why did the previous first ground already discuss non-seduction, and now it is discussed again? Moreover, the meaning is different. The first ground refers to the non-seduction of the teaching of Suchness (Tathata), or the non-seduction of all teachings, the non-seduction of the non-general aspect, the non-seduction of the non-specific aspect. Now this refers to the non-seduction of all kinds of holy teachings, the non-seduction of the specific aspect. The rest is as previously said, the following is the ninth sentence of pure roots. Now in this ground, it is like a lapis lazuli jewel, adorning the gold in front. That is, all grounds should be understood according to the previous. The term **wheel means

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。或四方也。風受生多作已下是第十。第十一句可知。有加行有功用無相住中問解結。解中有十二。初明妙慧所引進道勝行成滿得入。已得十種妙方便慧者。此慧即是入住方便所引世間不共一切有情而於一切世間進道勝行。景言。行隨世間故為共。世法不染故名不共。趣求彼地名為進道。學后地行名為勝行。基云。此進道勝行作有相行緣事相有差別故名世間。非涅槃樂之所纏縛故名不共。以體是無漏故以有相故亦名為共。有情所不能行故名不共。作緣事相故名共。測言。由智不住生死故名不共。由悲不入涅槃故名為共。如經廣說應知共相等者。地經言菩薩善具足六地行已欲入第七地者。當以十種方便智支起殊勝行入。何等為十。乃至廣說。論主判十為四。初一名為身財因事。第二名為護惡因事。第三名為護善因事。后七名為化生因事。今此中雲謂依能起世間興盛攝受福德者。意謂依能起世間興盛因之事菩薩行之攝受福德也。即第一身財因事。經云善修空無相無愿而集大功德助道故。二依于有情利益安樂增上意樂者。諸多於有情而起于惡。故有情是惡因。今以利益安樂增上意樂於彼有情故不起惡也。即是護惡因事。經言入諸法無我無壽命無眾生而不捨起四無量故。三依為菩提福德資糧菩提分法後後勝進者。為證菩提果故

【現代漢語翻譯】 現代漢語譯本： 或者指四個方向。『風受生多作已下是第十。第十一句可知。』這句話的意思是，通過風的感受和行為可以推斷出第十和第十一句的內容。在有加行、有功用、無相住的狀態中，提問如何解開煩惱的結。解結的方法有十二種。首先闡明通過微妙的智慧所引導的殊勝道路，修行圓滿后得以進入（更高的境界）。已經獲得十種微妙方便智慧的人，這種智慧是進入和安住的方便，它引導著與世間一切有情不同的、在一切世間中精進修道的殊勝行為。景法師說：『行為隨順世間，所以說是共同的；但又不被世間法所污染，所以說是不共同的。』追求到達那個境界稱為『進道』，學習更高境界的行為稱為『勝行』。窺基法師說：『這種進道勝行是有相的修行，它緣於事相，所以有差別，因此稱為世間。它不受涅槃之樂的束縛，所以說是不共同的。』因為它的本體是無漏的，又因為是有相的，所以也稱為共同的。有情不能夠修行的，稱為不共同的；作為緣起事相的，稱為共同的。測法師說：『由於智慧不住于生死，所以說是不共同的；由於慈悲不入涅槃，所以說是共同的。』如經文廣泛闡述的，應該瞭解共同相等的內容。地經說：『菩薩圓滿具足六地的修行后，想要進入第七地時，應當以十種方便智支發起殊勝的修行而進入。』什麼是十種呢？乃至廣泛地闡述。論主將這十種歸納為四類。第一類稱為身財因事，第二類稱為護惡因事，第三類稱為護善因事，后七類稱為化生因事。現在這裡說，『依于能夠發起世間興盛、攝受福德的（事情）』，意思是說，依于能夠發起世間興盛之因的事情，菩薩行之，從而攝受福德。這就是第一類身財因事。經文說：『善於修習空、無相、無愿，從而積累大功德，輔助道業。』第二，『依于有情，利益安樂，增上意樂』，因為很多有情會產生惡念，所以有情是惡的因。現在以利益安樂和增上意樂對待這些有情，所以不會產生惡念。這就是護惡因事。經文說：『進入諸法無我、無壽命、無眾生的境界，但不捨棄發起四無量心。』第三，『依于爲了菩提的福德資糧，菩提分法後後勝進』，爲了證得菩提果的緣故。

【English Translation】 English version: Or the four directions. 'The wind receiving birth and doing much below is the tenth. The eleventh sentence can be known.' This means that the content of the tenth and eleventh sentences can be inferred through the feeling and behavior of the wind. In the state of having additional practice (加行 - jiā xíng), having function (功用 - gōng yòng), and dwelling in no-form (無相住 - wú xiāng zhù), the question is how to untie the knots of affliction. There are twelve methods for untying knots. First, it clarifies the excellent path guided by subtle wisdom, and after the practice is complete, one can enter (a higher realm). Those who have obtained ten kinds of subtle expedient wisdom, this wisdom is the convenience for entering and dwelling, it guides the excellent behavior of diligently cultivating the path in all worlds, which is different from all sentient beings in the world. Master Jing said: 'Behavior follows the world, so it is said to be common; but it is not contaminated by worldly dharma, so it is said to be uncommon.' Pursuing to reach that realm is called 'advancing the path (進道 - jìn dào)', and learning the behavior of a higher realm is called 'superior behavior (勝行 - shèng xíng)'. Master Kuiji said: 'This advancing and superior behavior is a practice with form (有相 - yǒu xiāng), it is related to phenomena, so there are differences, therefore it is called worldly. It is not bound by the joy of Nirvana, so it is said to be uncommon.' Because its essence is un-leaked (無漏 - wú lòu), and because it has form, it is also called common. What sentient beings cannot practice is called uncommon; what is used as a condition for phenomena is called common. Master Ce said: 'Because wisdom does not dwell in birth and death, it is said to be uncommon; because compassion does not enter Nirvana, it is said to be common.' As the scriptures widely elaborate, one should understand the content of common equality. The Earth Sutra says: 'After the Bodhisattva has fully possessed the practice of the six grounds, when he wants to enter the seventh ground, he should initiate excellent practice with the ten expedient wisdom supports and enter.' What are the ten? And so on, widely elaborated. The master of the treatise summarizes these ten into four categories. The first category is called body and wealth cause matter (身財因事 - shēn cái yīn shì), the second category is called protecting against evil cause matter (護惡因事 - hù è yīn shì), the third category is called protecting good cause matter (護善因事 - hù shàn yīn shì), and the last seven categories are called transformation birth cause matter (化生因事 - huà shēng yīn shì). Now it says here, 'Relying on (things) that can initiate worldly prosperity and gather blessings', meaning that relying on things that can initiate the cause of worldly prosperity, the Bodhisattva practices them, thereby gathering blessings. This is the first category of body and wealth cause matter. The scripture says: 'Be good at practicing emptiness (空 - kōng), no-form (無相 - wú xiāng), and no-desire (無愿 - wú yuàn), thereby accumulating great merit and assisting the path.' Second, 'relying on sentient beings, benefiting and comforting, increasing joy', because many sentient beings will generate evil thoughts, so sentient beings are the cause of evil. Now treating these sentient beings with benefit, comfort, and increasing joy, so evil thoughts will not arise. This is the matter of protecting against evil causes. The scripture says: 'Entering the realm of no-self (無我 - wú wǒ), no-lifespan (無壽命 - wú shòu mìng), and no-sentient beings (無眾生 - wú zhòng shēng) in all dharmas, but not abandoning the initiation of the four immeasurable minds (四無量心 - sì wú liáng xīn).' Third, 'relying on the merit and wisdom resources for Bodhi, the Bodhi-part dharmas (菩提分法 - pú tí fēn fǎ) are increasingly superior', for the sake of attaining the fruit of Bodhi.

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速集資糧也。即護善因事。經言起功德法作增上波羅蜜行而無法可取故。四依不共聲聞獨覺者。即是化生因事。七門中第一願力取生作上首教化餘眾生故。經言得遠離三界而能應化起莊嚴三界行故。五依有情界者。是第二門說對治故。經云畢竟寂滅涅槃而能為一切眾生起滅貪瞋癡涅槃行故。六依諸法界者。是第三門為滅諸障故。經云隨順幻夢影響化水中月鏡中像自性不二而起涅槃無量差別心故。七依諸世界者。是第四門于大法眾會集故。經云善知一切國土道如虛空而起莊嚴凈佛國土行故。八依諸如來身智者。是第五門見聞親近供養修行生福德故。經云知諸佛法身自性無身而起色身相好莊嚴行故。九依諸如來語智者。是第六門轉法輪故。經云知諸佛音聲無聲本來寂滅不可說相而隨一切眾生起種種差別莊嚴音聲行故。十依諸如來心智者。是第七門所問善釋故。經云入諸佛於一念頃通達三世事而能分別種種相劫數修行隨一切眾生心差別觀故。菩薩與彼共相應故已下第二明通達如來境界起無間缺加行。從初乃至如來境界者。謂與前十種妙方便慧共相應故。能達一切如來境界。以前慧所行處是佛境界故。言及為彼起無功用無相等乃至不遠離道者。景言。八地之中真觀無功用故。言無功用無相無分別。俗觀仍有功用。能知俗諦猶如

【現代漢語翻譯】 現代漢語譯本：迅速積聚資糧，即是守護善良的因緣之事。《經》中說，發起功德之法，作為增上波羅蜜的修行，卻沒有可以執取的法。四依（四種依靠）不與聲聞、獨覺相同，是因為這是化生因緣之事。在七門中，第一是願力取生作為首要，教化其餘眾生。 《經》中說，得到遠離三界的能力，而能夠應化，發起莊嚴三界的行為。五依有情界，是第二門所說的對治。 《經》中說，畢竟寂滅涅槃，而能夠為一切眾生髮起滅除貪嗔癡的涅槃行為。六依諸法界，是第三門，爲了滅除各種障礙。《經》中說，隨順幻夢、影響、化水中月、鏡中像，自性不二，而發起涅槃無量差別之心。七依諸世界，是第四門，在大法眾會聚集。《經》中說，善於瞭解一切國土之道如同虛空，而發起莊嚴清凈佛國土的行為。八依諸如來身智，是第五門，見聞親近供養修行，產生福德。《經》中說，知道諸佛法身自性無身，而發起色身相好莊嚴的行為。九依諸如來語智，是第六門，轉法輪。《經》中說，知道諸佛音聲無聲，本來寂滅不可說相，而隨一切眾生髮起種種差別莊嚴音聲的行為。十依諸如來心智，是第七門，所問得到很好的解釋。《經》中說，進入諸佛於一念頃通達三世之事，而能夠分別種種相劫數修行，隨一切眾生心差別觀察。菩薩與這些相應，以下第二部分說明通達如來境界，發起無間斷的加行。從最初乃至如來境界，是指與前面十種巧妙方便智慧相應，能夠通達一切如來境界。因為以前的智慧所行之處就是佛的境界。說到及為他們發起無功用無相等，乃至不遠離道，是說在八地之中，真觀沒有功用。說到無功用無相無分別，俗觀仍然有功用，能夠知道俗諦猶如……

【English Translation】 English version: Quickly accumulating merits and resources is about protecting the causes of goodness. The sutra says, 'Initiating the Dharma of merit, practicing the supreme Pāramitā, yet there is no Dharma to grasp.' The four reliances are not shared with Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) because it concerns the cause of apparitional birth. Among the seven doors, the first is taking birth through the power of vows as the foremost, teaching other sentient beings. The sutra says, 'Attaining the ability to be apart from the three realms, yet able to manifest and initiate the practice of adorning the three realms.' The five reliances on the realm of sentient beings are the counteractions mentioned in the second door. The sutra says, 'Ultimately attaining the quiescence of Nirvāṇa, yet able to initiate the practice of extinguishing greed, hatred, and delusion for all sentient beings.' The six reliances on the realm of all Dharmas are the third door, for extinguishing all obstacles. The sutra says, 'Conforming to illusions, reflections, the moon in water, and images in a mirror, the self-nature is non-dual, yet initiating the mind of immeasurable difference in Nirvāṇa.' The seven reliances on all world realms are the fourth door, gathering in the great Dharma assembly. The sutra says, 'Being skilled in understanding the path of all lands like space, yet initiating the practice of adorning and purifying the Buddha-lands.' The eight reliances on the body and wisdom of all Tathāgatas are the fifth door, seeing, hearing, drawing near, making offerings, and practicing, generating merit. The sutra says, 'Knowing that the Dharmakāya (Dharma-body) of all Buddhas is without a body in its self-nature, yet initiating the practice of adorning the physical body with excellent marks.' The nine reliances on the speech and wisdom of all Tathāgatas are the sixth door, turning the wheel of Dharma. The sutra says, 'Knowing that the voice of all Buddhas is without sound, originally quiescent, and of an inexpressible nature, yet initiating the practice of adorning the voice with various differences according to all sentient beings.' The ten reliances on the mind and wisdom of all Tathāgatas are the seventh door, the questions being well explained. The sutra says, 'Entering the minds of all Buddhas, understanding the affairs of the three times in an instant, yet able to distinguish various kalpas (aeons) of practice, observing the differences in the minds of all sentient beings.' The Bodhisattva corresponds with these. The second part below explains penetrating the realm of the Tathāgata and initiating uninterrupted practice. From the beginning to the realm of the Tathāgata refers to corresponding with the previous ten kinds of skillful means and wisdom, being able to penetrate all realms of the Tathāgata. Because the place where previous wisdom acts is the realm of the Buddha. Speaking of initiating non-effort, non-characteristics, etc., for them, and not being apart from the path, it means that in the eighth Bhumi (stage), true contemplation is without effort. Speaking of non-effort, non-characteristics, and non-discrimination, conventional contemplation still has effort and can know that conventional truth is like...

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幻化。故云無異分別。八地觀彼二諦境界名觀無量佛境界。二觀但起名起無間。真俗雙觀複名無缺。今七地菩薩為起八地如此觀行故。精勤修學一切威儀。若行若住恒常作意。一切位中不遠離道。基云。又為佛境界故起無功用無相無遍計執分別。無量后得智依他分別。觀諸佛境界起無間缺。常精勤學一切威儀行住作意不離心口身而作是行。於一切分位行是不遠離之道也。此無功用無相觀佛境界是道。于威儀中行住作意一切分位不遠離之。故下結文云通達如來境界起無間無缺勤加行故。彼於一一心剎那中已下第三明一一剎那圓證一切菩提分法。地經言菩薩於十地中悉具足一切助菩提分法。但第七地勝故得名。乃至廣說。今即於此第七住中具足發起一切佛法覺支圓滿者。於七地中唸唸恒起十波羅蜜故。言具足覺支圓滿。此住菩薩加行行圓滿所攝故者。功用究竟也。妙智者。則空方便智也。神通行清凈者。引發世間殊勝行。離相修習名為清凈。能入第八住者。功用行終得入八地無功用位。若依測師等釋。從此住菩薩加行行圓滿所攝故至能入第八住故者。判為第四有加行行圓滿攝句。從由是菩薩已下乃屬第五句。今取景師判文。順下結故。由是菩薩此住無間下第四明安立染污不染污。謂第八地無功用故一向清凈。七地有功用故

【現代漢語翻譯】 現代漢語譯本 幻化，所以說沒有差異分別。八地菩薩觀察二諦（satya-dvaya）境界，名為觀察無量佛境界。兩種觀智生起，名為生起無間。真諦和俗諦（samvriti-satya）雙重觀察，又名無缺。現在七地菩薩爲了生起八地菩薩的這種觀行，所以精勤修學一切威儀，無論是行走還是站立，都恒常作意，在一切時位中都不遠離道。基法師說：『又爲了佛的境界，生起無功用、無相、無遍計執分別，無量后得智（prsthalabdha-jnana）依他分別，觀察諸佛境界，生起無間缺。常常精勤學習一切威儀，行住作意，不離心口身而作這種修行，在一切分位中，行走是不遠離道。』這種無功用無相觀佛境界是道，在威儀中，行住作意，一切分位都不遠離它。所以下面的結論說：『通達如來境界，生起無間無缺的勤加行。』 『彼於一一心剎那中』以下第三部分，說明每一個剎那圓滿證得一切菩提分法。《地經》說：『菩薩在十地（bhumi）中，全部具足一切助菩提分法，但第七地殊勝，所以得名。』乃至廣說。現在就在這第七住位中，具足發起一切佛法覺支圓滿，在七地中，唸唸恒常生起十波羅蜜（paramita），所以說具足覺支圓滿。此住菩薩加行行圓滿所攝，就是功用究竟。妙智，就是空方便智。神通行清凈，就是引發世間殊勝行，離相修習名為清凈。能入第八住，就是功用行最終得以進入八地無功用位。如果依照測師等的解釋，從『從此住菩薩加行行圓滿所攝故』到『能入第八住故』，判為第四句，有加行行圓滿攝句。從『由是菩薩』以下，才屬於第五句。現在採用景師的判文，順應下面的結論。由於是菩薩，此住無間以下第四部分，說明安立染污不染污。所謂第八地無功用，所以一向清凈，七地有功用，所以……

【English Translation】 English version Illusion. Therefore, it is said that there is no difference or distinction. The eighth-ground Bodhisattva's observation of the realm of the two truths (satya-dvaya) is called observing the immeasurable realm of the Buddha. The arising of the two kinds of wisdom is called arising without interruption. The dual observation of the ultimate truth and the conventional truth (samvriti-satya) is also called without deficiency. Now, the seventh-ground Bodhisattva, in order to generate this kind of contemplation of the eighth-ground Bodhisattva, diligently studies all forms of deportment. Whether walking or standing, they constantly focus their minds, and in all positions, they do not depart from the path. Master Ji said: 'Furthermore, for the sake of the Buddha's realm, they generate non-effort, non-form, non-pervasive conceptual discrimination, and immeasurable subsequent wisdom (prsthalabdha-jnana) dependent on other discriminations. They observe the realms of all Buddhas, generating without interruption or deficiency. They constantly and diligently learn all forms of deportment, walking, standing, focusing their minds, without separating from mind, speech, and body, and practice in this way. In all divisions, walking is the path of not departing.' This non-effort, non-form contemplation of the Buddha's realm is the path. In deportment, walking, standing, and focusing the mind, in all divisions, they do not depart from it. Therefore, the conclusion below says: 'Penetrating the realm of the Tathagata, generating uninterrupted and non-deficient diligent practice.' The third part, from 'In each and every moment of thought,' explains that in each moment, one fully realizes all the factors of enlightenment. The Ground Sutra says: 'Bodhisattvas in the ten grounds (bhumi) fully possess all the factors that aid enlightenment, but the seventh ground is superior, so it is named.' And so on. Now, in this seventh dwelling, they fully generate the complete perfection of all the factors of enlightenment of the Buddhadharma. In the seventh ground, in every thought, they constantly generate the ten perfections (paramita), so it is said that they fully possess the complete perfection of the factors of enlightenment. This dwelling is included in the complete perfection of the Bodhisattva's practice of effort, which is the ultimate of effort. Wonderful wisdom is the wisdom of emptiness and skillful means. Pure supernatural powers are those that evoke the extraordinary practices of the world. Cultivating without attachment to form is called purity. Being able to enter the eighth dwelling means that the practice of effort ultimately leads to entering the non-effort position of the eighth ground. If we follow the interpretation of Master Ce and others, from 'Therefore, this dwelling is included in the complete perfection of the Bodhisattva's practice of effort' to 'Therefore, being able to enter the eighth dwelling,' it is judged as the fourth sentence, which includes the complete perfection of the practice of effort. Only from 'Because of this Bodhisattva' onwards does it belong to the fifth sentence. Now, we adopt Master Jing's judgment, which is in accordance with the conclusion below. Because of this Bodhisattva, the fourth part, from 'This dwelling without interruption,' explains the establishment of defilement and non-defilement. The eighth ground is without effort, so it is always pure. The seventh ground has effort, so...

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名雜。此第七地初得無相是第八地前導故名不染。未得根本無相尚有功用有所希求未能任運無相故墮雜染。今此住中已下第五明有加行行圓攝句。如地經云。菩薩住遠行地中不名有煩惱者不名無煩惱者。何以故。一切煩惱不行故不名有煩惱者。貪求如來智慧未滿足故不名無煩惱者。景雲。修斷煩惱上中二品在見道中已伏不行。為眾生故七地已來仍起。下品煩惱時復現行。今言貪等上首煩惱皆悉除斷。據七地中入觀時多出觀起惑時節極少。以從多故言貪等皆悉除斷。基云。此住一切貪等皆悉除斷。據地滿心非八地心斷。如是或如佛地論自當分別。當知此住非有煩惱下釋云。一切煩惱不現行故地滿為論。如前釋非離煩惱下釋云。求佛智未得。由有相似愛佛菩提執在故非離煩惱。故下結文言有加行行圓滿故。如是行者已下第六明三業清凈。依于意樂清凈業轉世間功巧業皆得圓滿。所以偏明。第七地中功巧業滿者。凡是工巧營造必便功用所作事成。從初發心為利眾生學諸工巧依求財物擬行給施。乃至七地所學工巧方始妙成。以第七地功用究竟工巧成滿故也。佛贊則行不讚不行。如四地說。于第五住已得工巧。今至七地轉得圓滿。故三千世界共許為師。略不言除等位菩薩。以等位菩薩亦不相師故。第八地中諸靜慮等如異熟住不須

【現代漢語翻譯】 現代漢語譯本 名雜。此第七地初得無相，是第八地的前導，所以叫做『不染』。未得到根本的無相，尚有功用，有所希求，未能任運無相，所以墮入雜染。現在此住中，以下第五點說明有加行行圓滿的攝句。如《地經》所說：『菩薩住在遠行地（第七地）中，不能說是有煩惱者，也不能說是無煩惱者。』為什麼呢？因為一切煩惱不行故，不能說是有煩惱者；貪求如來智慧未滿足故，不能說是無煩惱者。景雲：修斷煩惱的上品和中品，在見道中已經伏住不行。爲了眾生的緣故，七地以來仍然生起。下品煩惱有時還會現行。現在說貪等為首的煩惱都全部除斷，是根據七地中入觀的時候多，出觀起惑的時候極少。因為從多數的情況來說，所以說貪等都全部除斷。基云：此住（第七地）一切貪等都全部除斷，是根據地滿心，不是八地心斷。像這樣或者如《佛地論》所說，應當自己分別。應當知道此住非有煩惱，下面解釋說：一切煩惱不現行故，地滿為論。如前面解釋的，非離煩惱，下面解釋說：求佛智未得。由於有相似愛佛菩提的執著存在，所以不是離開煩惱。所以下面總結說有加行行圓滿的緣故。 像這樣修行的人，以下第六點說明三業清凈。依靠意樂清凈，事業運轉，世間的工巧事業都能得到圓滿。所以特別說明，第七地中工巧事業圓滿的原因是，凡是工巧營造，必定要使用功用，所做的事情才能成功。從最初發心爲了利益眾生，學習各種工巧，依靠求取財物，打算進行佈施。乃至第七地所學的工巧才開始巧妙地成就。因為第七地功用究竟，工巧成就圓滿的緣故。佛贊同就做，不贊同就不做。如《四地論》所說，在第五住已經得到工巧，現在到了第七地，更加得到圓滿。所以三千世界共同推許為師。省略不提等位菩薩，因為等位菩薩也不互相師法。第八地中的諸靜慮等，如異熟住，不需要（功用）。

【English Translation】 English version 'Ming Za'. This seventh Bhumi (stage of Bodhisattva path, the 'Far-Going') initially attains no-form (無相), serving as a precursor to the eighth Bhumi (Immovable), hence it's called 'Untainted' (不染). Before attaining fundamental no-form, there's still effort and seeking, unable to effortlessly abide in no-form, thus falling into mixed defilement. Now, within this dwelling, the fifth point below clarifies the completeness of the practice with effort. As stated in the 'Bhumi Sutra': 'A Bodhisattva dwelling in the Far-Going Bhumi is neither called one with afflictions nor one without afflictions.' Why? Because all afflictions do not operate, hence not called one with afflictions; because the desire for the Tathagata's (如來) wisdom is not yet fulfilled, hence not called one without afflictions. Jingyun says: The superior and middle grades of afflictions, which are severed through cultivation, are already subdued and do not operate in the path of seeing. For the sake of sentient beings, they still arise from the seventh Bhumi onwards. Lower-grade afflictions sometimes manifest again. Now, it is said that afflictions headed by greed, etc., are all completely severed, based on the fact that in the seventh Bhumi, entering contemplation is more frequent, and the times of arising delusion upon emerging from contemplation are extremely rare. Because it is based on the majority of cases, it is said that greed, etc., are all completely severed. Jiyun says: In this dwelling (seventh Bhumi), all greed, etc., are completely severed, based on the mind at the completion of the Bhumi, not the mind of the eighth Bhumi. Thus, or as stated in the 'Buddha-Bhumi Sutra', one should distinguish for oneself. It should be known that this dwelling is not with afflictions; the explanation below says: Because all afflictions do not manifest, the completion of the Bhumi is discussed. As explained earlier, it is not apart from afflictions; the explanation below says: The Buddha's wisdom is not yet attained. Because there is attachment to a similar love for the Bodhi (菩提, enlightenment) of the Buddha, it is not apart from afflictions. Therefore, the concluding text below says it is because of the completeness of the practice with effort. For those who practice in this way, the sixth point below clarifies the purity of the three karmas (三業). Relying on the purity of intention, the operation of actions, and worldly skillful activities, all can be perfected. Therefore, it is specifically explained that the reason for the perfection of skillful activities in the seventh Bhumi is that all skillful construction and creation must involve effort for the things done to be successful. From the initial aspiration to benefit sentient beings, learning various skillful activities, relying on seeking wealth, intending to perform giving. Even up to the seventh Bhumi, the learned skillful activities begin to be skillfully accomplished. Because the function of the seventh Bhumi is ultimately complete, the skillful activities are completely fulfilled. The Buddha praises, then one acts; if the Buddha does not praise, then one does not act. As stated in the 'Four Bhumi Sutra', skillful activities have already been attained in the fifth dwelling; now, upon reaching the seventh Bhumi, they are further perfected. Therefore, the three thousand worlds commonly acknowledge one as a teacher. It is omitted not to mention Bodhisattvas of equal rank, because Bodhisattvas of equal rank do not teach each other. The various meditations, etc., in the eighth Bhumi, like the dwelling of different maturation, do not require (effort).

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加行任運現前。今此地中未能任運。如第八地異熟住故有功用。故諸靜慮等方能現前。由修行相現在前故。地持與此少異。彼之一切禪定菩提分法皆現在修而不受法報。此諸菩薩已下第七明逮得不共二乘三摩地。如是方便乃至三摩地門者。地經云。菩薩住第七地中入名善擇智菩薩三昧等。乃至菩薩如是大智通門滿足上首十三昧。能入百千菩薩三昧門凈治此地。舊論云。菩薩於此住思惟方便入善伏三昧。生百萬三昧。菩薩如是一切煩惱皆悉遠離乃至勇猛加行者。景雲。七地菩薩由離諸惑一切分別所隨三業皆悉不行。而不捨離尋求菩提勇猛加行。基云。由有微細分別難可了知。無粗分別故名為無相。前地等有粗分別名有相。此皆隨順菩提之分別故不捨離。妙善修治無生法忍之所顯支者。長入真觀無生法忍唸唸增明。故言善修無生法忍。無生法忍即正證無分別智。又諸菩薩已下第八明唸唸能入滅定。第六住中所入滅定今此住中唸唸能入者。景法師云。但言第六住不前五住者。舉終顯始。從初地至六有出入觀異不恒滅定故舉第六。類顯前五亦暫入滅。亦可前三地相同世間不論得彼滅。四五六相同二乘。四地初得道品無漏譬于初果未得滅定。五地菩薩如第二果亦未得滅定為此不論。六地菩薩譬第三果得滅定故所以偏論。七地菩薩

【現代漢語翻譯】 現代漢語譯本 加行任運現前。現在這個階段還不能任運，就像第八地因為異熟而住于有功用狀態。所以只有通過靜慮等才能顯現。由於修行之相現在前。 《地持經》與此略有不同，其中一切禪定、菩提分法都是現在修習，而不接受法報。這裡諸菩薩以下第七點說明獲得不共於二乘的三摩地。像這樣方便乃至三摩地門。《地經》說：『菩薩住在第七地中，進入名為善擇智菩薩三昧等，乃至菩薩這樣的大智通門滿足上首十三昧，能進入百千菩薩三昧門，清凈此地。』舊論說：『菩薩住於此地，思惟方便，進入善伏三昧，生出百萬三昧。菩薩像這樣一切煩惱都遠離，乃至勇猛加行。』景法師說：『七地菩薩由於遠離諸惑，一切分別所隨的三業都不執行，但不捨離尋求菩提的勇猛加行。』基法師說：『由於有微細分別難以了知，沒有粗分別，所以稱為無相。前地等有粗分別，名為有相。』這些都是隨順菩提的分別，所以不捨離。『妙善修治無生法忍之所顯支』，長久進入真觀，無生法忍唸唸增明，所以說善修無生法忍。無生法忍就是正證無分別智。 又諸菩薩以下第八點說明唸唸能入滅定。第六住中所入滅定，現在這個階段唸唸能入。景法師說：『只說第六住，而不說前五住，這是舉終顯始。從初地到第六地，有出入觀的差異，不是恒常的滅定，所以舉第六地，來類推顯示前五地也只是暫時入滅。』也可以說前三地相同於世間，不論是否得到滅定。四、五、六地相同於二乘。四地初得道品無漏，譬如初果，未得滅定。五地菩薩如同第二果，也未得滅定，因此不論。六地菩薩譬如第三果，得到滅定，所以特別論述。七地菩薩

【English Translation】 English version 'Kriya-yoga (jia xing, preparatory practice) manifests effortlessly.' Now, in this stage, effortless manifestation is not yet possible, just as the eighth bhumi (di, stage) abides in a state of effort due to the ripening of karma (yi shu, resultant effect). Therefore, only through dhyana (jing lu, meditative absorption) and the like can it manifest. Because the aspect of practice is now present. The Bodhisattvabhumi (Di Chi Jing, Treatise on the Stages of Bodhisattva) differs slightly from this; in that text, all dhyanas and factors of enlightenment (puti fen fa, bodhi-anga) are practiced in the present moment without receiving karmic retribution (fa bao, dharma-reward). Here, from the bodhisattvas onward, the seventh point explains the attainment of samadhi (san mo di, concentration) that is not shared with the two vehicles (er cheng, sravakas and pratyekabuddhas). Such are the skillful means (fang bian, expedient means) up to the gate of samadhi. The Dasabhumika Sutra (Di Jing, Sutra of the Ten Bhumis) states: 'Bodhisattvas abiding in the seventh bhumi enter the samadhi called Good Discriminating Wisdom Bodhisattva Samadhi, and so forth, until bodhisattvas, with such great wisdom, fulfill the thirteen samadhis that are foremost among the gates of knowledge, and are able to enter hundreds of thousands of bodhisattva samadhi gates, purifying this bhumi.' The old commentary states: 'Bodhisattvas abiding in this bhumi contemplate skillful means, enter the Good Subduing Samadhi, and generate a million samadhis. Bodhisattvas, in this way, are completely separated from all afflictions, up to the point of courageous effort.' Jing states: 'Bodhisattvas of the seventh bhumi, due to being separated from all delusions, do not engage in the three karmas (san ye, body, speech, and mind) that are accompanied by all discriminations, but they do not abandon the courageous effort of seeking bodhi.' Ji states: 'Because there are subtle discriminations that are difficult to understand, and no coarse discriminations, it is called non-form (wu xiang, absence of characteristic). The previous bhumis and so on have coarse discriminations and are called having form (you xiang, presence of characteristic).' These are all discriminations that accord with bodhi, so they are not abandoned. 'The branches manifested by the wonderfully cultivated non-origination dharma-kshanti (wu sheng fa ren, acceptance of the non-arising of phenomena)' means that entering true contemplation for a long time, the non-origination dharma-kshanti becomes increasingly clear with each thought, so it is said to cultivate well the non-origination dharma-kshanti. Non-origination dharma-kshanti is the correct realization of non-discriminating wisdom (wu fen bie zhi, non-dualistic wisdom). Furthermore, from the bodhisattvas onward, the eighth point explains the ability to enter cessation samadhi (mie ding, Nirodha-samapatti) with each thought. The cessation samadhi entered in the sixth stage, in this stage, can be entered with each thought. Dharma Master Jing states: 'Only the sixth stage is mentioned, and not the previous five stages, because this is to reveal the beginning by mentioning the end. From the first bhumi to the sixth, there are differences in entering and exiting contemplation, and it is not a constant cessation samadhi, so the sixth bhumi is mentioned to illustrate that the previous five bhumis also only temporarily enter cessation.' It can also be said that the first three bhumis are the same as the worldly realm, regardless of whether or not cessation is attained. The fourth, fifth, and sixth bhumis are the same as the two vehicles. The fourth bhumi initially attains the path factors (dao pin, limbs of enlightenment) that are free from outflows (wu lou, uncontaminated), like the first fruit (chu guo, stream enterer), not yet attaining cessation. Bodhisattvas of the fifth bhumi are like the second fruit (di er guo, once-returner), also not yet attaining cessation, so it is not discussed. Bodhisattvas of the sixth bhumi are like the third fruit (di san guo, non-returner), having attained cessation, so it is specifically discussed. Bodhisattvas of the seventh bhumi

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得無生忍如阿羅漢故唸唸中恒入滅定。問若七地念念恒入滅。是則二智究竟不行。答據堪能唸唸入。未必唸唸恒入滅。若據真觀離相假名滅定。即唸唸入也。三藏云。西方兩釋。一云。八地已上方入滅定。七地已下頓悟菩薩即不能入。所以者何。七地已來超三界惑而現在前故不能入。今云六七地中能入滅定者。據正體智相應定數緣寂滅故名滅盡定。非二十四不相應中滅盡定。一云。初地已上皆入滅定。故楞伽云。佛告大慧。從初地乃至六地入滅盡定。聲聞緣覺亦入滅定。乃至聲聞緣覺即不得入。七地菩薩唸唸入滅定。今云第六地所入者。以第六地中分得無相故能伏煩惱。能伏煩惱能破入滅定障。又三藏云。六地已還由作無量加行方入滅定。第七地亦由方便欲入即入。是故假設為言能唸唸入。非謂相續義故名唸唸。所以然者。六地已還亦有多剎那相續入故。然此菩薩甚希有奇業至能不作證者。重顯七地菩薩常入真觀實際境中。而不作證起利他行。彼由如是已下第九明現行一切有情不共世間行。景雲。能行一切同有情行異於菩薩所行妙行故言不共。菩薩妙行雖同世間而非彼性。如經廣說。測云。雖復處染而不染著故云不共也。此中總義下出彼所指經中現同有情相似之行。總義有八。一同福業事。二同攝受親屬徒眾事。三同

【現代漢語翻譯】 現代漢語譯本 得無生法忍（Anutpattika-dharma-kshanti，對法不生不滅的深刻理解）的菩薩是否因為像阿羅漢（Arhat，已證涅槃的聖者）一樣，所以每個念頭都進入滅盡定（Nirodha-samapatti，一種止息一切心識活動的禪定狀態）？ 問：如果七地菩薩每個念頭都進入滅盡定，那麼二智（兩種智慧，指根本智和后得智）就無法究竟執行。 答：這是根據他們有能力每個念頭都進入滅盡定來說的，並非說他們每個念頭都持續處於滅盡定中。如果根據遠離一切相和假名的真觀（真實的觀照）來說，他們確實每個念頭都進入滅盡定。 三藏（Tripitaka，佛教經、律、論三部分）中記載，西方有兩種解釋。一種說法是，八地菩薩及以上才能進入滅盡定，七地及以下的頓悟菩薩不能進入。原因是七地菩薩已經超越了三界（欲界、色界、無色界）的迷惑，但這些迷惑仍然會顯現，所以不能進入滅盡定。現在說六地、七地菩薩能進入滅盡定，是根據正體智（根本智）相應的定，這種定以寂滅為所緣，所以稱為滅盡定，而不是二十四種不相應行法（與心識不相應的行為）中的滅盡定。 另一種說法是，初地菩薩及以上都能進入滅盡定。所以《楞伽經》（Lankavatara Sutra）中說，佛告訴大慧（Mahamati，人名）菩薩，從初地到六地都能進入滅盡定，聲聞（Sravaka，聽聞佛法而證悟者）、緣覺（Pratyekabuddha，不依師教而獨自證悟者）也能進入滅盡定。甚至有說法認為聲聞、緣覺不能進入滅盡定，而七地菩薩每個念頭都能進入滅盡定。現在說第六地菩薩所進入的滅盡定，是因為第六地菩薩分證無相，所以能降伏煩惱，能降伏煩惱就能破除進入滅盡定的障礙。還有三藏中說，六地菩薩及以下要通過無量的加行（修行）才能進入滅盡定，第七地菩薩則可以通過方便法，想進入就能進入。所以說是『能唸唸入』，並非指相續不斷地進入，因此稱為『唸唸』。原因是六地菩薩及以下也有多個剎那相續進入滅盡定的情況。 然而，這位菩薩非常稀有，具有奇特的功業，能夠不作證（不證入涅槃）。這再次顯示了七地菩薩常處於真觀的實際境界中，但不證入涅槃，而是發起利益他人的行為。 他們由於這樣，在第九地以下，顯現出與一切有情眾生相同的行為，但又不同於世間的行為，所以說『不共』。景法師說，能夠行一切與有情眾生相同的行為，但又不同於菩薩所行的微妙行為，所以說『不共』。菩薩的微妙行為雖然與世間相同，但本質不同，如經中所廣說。測法師說，雖然處於染污之中，但不被染著，所以說『不共』。 這裡總結了以下經中所指的，與有情眾生相似的行為。總共有八種：一是共同的福業之事，二是共同的攝受親屬徒眾之事，三是共同的...

【English Translation】 English version Does a Bodhisattva who has attained Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of dharmas), constantly enter Nirodha-samapatti (the cessation of perception and sensation) in every moment, just like an Arhat (one who has attained Nirvana)? Question: If a Bodhisattva on the Seventh Ground constantly enters Nirodha-samapatti in every moment, then the two wisdoms (fundamental wisdom and subsequent wisdom) cannot function ultimately. Answer: This is based on their ability to enter Nirodha-samapatti in every moment, but it doesn't mean they are constantly in Nirodha-samapatti in every moment. If based on true contemplation (true observation) that is free from all characteristics and provisional names, then they indeed enter Nirodha-samapatti in every moment. The Tripitaka (the three baskets of Buddhist scriptures) records that there are two Western interpretations. One says that only Bodhisattvas on the Eighth Ground and above can enter Nirodha-samapatti, while Bodhisattvas below the Seventh Ground who have sudden enlightenment cannot enter. The reason is that Bodhisattvas on the Seventh Ground and below have transcended the delusions of the Three Realms (the desire realm, the form realm, and the formless realm), but these delusions still manifest, so they cannot enter Nirodha-samapatti. Now, saying that Bodhisattvas on the Sixth and Seventh Grounds can enter Nirodha-samapatti is based on the samadhi (meditative state) that corresponds to the Correct Knowledge (fundamental wisdom), which takes quiescence as its object, so it is called Nirodha-samapatti, not the Nirodha-samapatti among the twenty-four non-corresponding formations (activities that do not correspond to consciousness). Another interpretation is that Bodhisattvas on the First Ground and above can all enter Nirodha-samapatti. Therefore, the Lankavatara Sutra (the Sutra of the Descent into Lanka) says that the Buddha told Mahamati (a person's name) that from the First Ground to the Sixth Ground, one can enter Nirodha-samapatti, and Sravakas (hearers of the Buddha's teachings who attain enlightenment) and Pratyekabuddhas (those who attain enlightenment independently without a teacher) can also enter Nirodha-samapatti. There are even those who say that Sravakas and Pratyekabuddhas cannot enter Nirodha-samapatti, while Bodhisattvas on the Seventh Ground can enter Nirodha-samapatti in every moment. Now, saying that the Nirodha-samapatti entered by Bodhisattvas on the Sixth Ground is because Bodhisattvas on the Sixth Ground partially realize non-appearance, so they can subdue afflictions, and subduing afflictions can break through the obstacles to entering Nirodha-samapatti. Furthermore, the Tripitaka says that Bodhisattvas on the Sixth Ground and below must perform countless additional practices (cultivations) to enter Nirodha-samapatti, while Bodhisattvas on the Seventh Ground can enter as soon as they wish through skillful means. Therefore, it is said that they 'can enter in every moment,' but it does not mean that they enter continuously, hence the term 'every moment.' The reason is that Bodhisattvas on the Sixth Ground and below also have multiple instances of entering Nirodha-samapatti in succession. However, this Bodhisattva is very rare and has extraordinary accomplishments, being able to not realize (not enter Nirvana). This again shows that Bodhisattvas on the Seventh Ground are constantly in the actual realm of true contemplation, but they do not realize Nirvana, instead initiating actions to benefit others. Because of this, below the Ninth Ground, they manifest the same actions as all sentient beings, but they are different from worldly actions, so it is said to be 'uncommon.' Master Jing said that being able to perform all the same actions as sentient beings, but being different from the wonderful actions performed by Bodhisattvas, is why it is said to be 'uncommon.' Although the wonderful actions of Bodhisattvas are the same as those of the world, their essence is different, as extensively explained in the sutras. Master Ce said that although they are in defilement, they are not defiled, so it is said to be 'uncommon'. Here is a summary of the actions similar to those of sentient beings, as referred to in the sutras below. There are eight in total: first, common meritorious deeds; second, common acts of embracing relatives and followers; third, common...

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異生求受生事。四同初發心者發起進求三解脫住。五同信樂下乘為他調伏事。六同受用諸欲差別事。七同外道為佛迴轉事。八同世人隨他心轉隨大眾轉。余如前說下第十明善根清凈。受生多作已下第十一二受生威力文相可知。基云。此地中十二段又如結準配知。第五有加行行圓滿攝故者。著上文似與第四顛倒結。第四合第五。第五合在第四。三藏云。此第五有加行行圓滿者。即是今此住中一切貪等皆悉除斷。以有加行行圓滿故所以斷除余惑。還是依次結非顛倒法。無加行無相住中問解結。解中有十一。初明入一切法第一義智成滿得入。案地經說。一入一切法本來無生。二無成。三無相。四無出。五不共。六無盡。七不行。八非有有性。九初中后平等。十真如無分別入一切智智。論釋彼忍於四種無生中應知。一事無生。二自性無生。三數差別無生。四作業差別無生。初七句是事無生。后三如次配后三無生也。如遠師等釋云。一切法無生有十句。解此無生之智名入智也。今更言一切法第一義。謂除二執所顯真如。今明除二執及所顯真如名入一切法第一義智。謂依三世如其所應下出十種。景雲。此與十地文非無少異。大意相似。基云。如地持文。可是疏家別解之。今文之不具十法。十法謂依三世如其所應。隨於三世有此計執

【現代漢語翻譯】 現代漢語譯本 異生求受生事。（異生：指凡夫，求受生事：指尋求投生之處） 四同初發心者發起進求三解脫住。（四同：指四種相同之處，初發心者：指最初發菩提心的人，三解脫住：指空、無相、無愿三種解脫之法） 五同信樂下乘為他調伏事。（下乘：指聲聞乘和緣覺乘） 六同受用諸欲差別事。（諸欲：指色、聲、香、味、觸五種慾望） 七同外道為佛迴轉事。（外道：指佛教以外的宗教或哲學） 八同世人隨他心轉隨大眾轉。 余如前說下第十明善根清凈。 受生多作已下第十一二受生威力文相可知。 基云：此地中十二段又如結準配知。第五有加行行圓滿攝故者。著上文似與第四顛倒結。第四合第五。第五合在第四。 三藏云：此第五有加行行圓滿者，即是今此住中一切貪等皆悉除斷。以有加行行圓滿故所以斷除余惑。還是依次結非顛倒法。 無加行無相住中問解結。解中有十一。初明入一切法第一義智成滿得入。案地經說：一入一切法本來無生。二無成。三無相。四無出。五不共。六無盡。七不行。八非有有性。九初中后平等。十真如無分別入一切智智。 論釋彼忍於四種無生中應知：一事無生。二自性無生。三數差別無生。四作業差別無生。初七句是事無生。后三如次配后三無生也。 如遠師等釋云：一切法無生有十句。解此無生之智名入智也。今更言一切法第一義。謂除二執所顯真如。今明除二執及所顯真如名入一切法第一義智。 謂依三世如其所應下出十種。景雲：此與十地文非無少異。大意相似。 基云：如地持文。可是疏家別解之。今文之不具十法。十法謂依三世如其所應。隨於三世有此計執

【English Translation】 English version The matter of seeking rebirth by those of different births (異生). (異生: yisheng, refers to ordinary beings; 求受生事: qiu shou sheng shi, refers to seeking a place to be reborn). Four similarities with those who initially arouse the aspiration for enlightenment in initiating the pursuit of the three liberations (三解脫住). (四同: si tong, refers to four similarities; 初發心者: chu fa xin zhe, refers to those who initially arouse the Bodhi mind; 三解脫住: san jietuo zhu, refers to the three liberations of emptiness, signlessness, and wishlessness). Five similarities in believing in and delighting in the lower vehicle (下乘) for taming others. Six similarities in experiencing the differences of various desires (諸欲). (諸欲: zhu yu, refers to the five desires of form, sound, smell, taste, and touch). Seven similarities in externalists (外道) being converted to Buddhism. (外道: waidao, refers to religions or philosophies outside of Buddhism). Eight similarities with worldly people who follow the minds of others and follow the masses. The rest is as previously stated. The tenth section below clarifies the purity of good roots. The power of rebirth is mostly created. The meaning of the eleventh and twelfth sections below regarding the power of rebirth can be understood from the text. Ji says: These twelve sections in this stage can be known by comparing them to the concluding standards. The statement 'the fifth includes the perfection of progressive practice' seems to be a reversed conclusion compared to the fourth section above. The fourth combines with the fifth. The fifth is included in the fourth. The Tripitaka Master says: 'This fifth, which includes the perfection of progressive practice, means that in this stage, all greed and other afflictions are completely eliminated. Because there is the perfection of progressive practice, the remaining delusions are eliminated.' This is still a sequential conclusion, not a reversed method. In the abode of no progressive practice and no characteristics, there is a question about untying knots. There are eleven aspects in the explanation. The first clarifies the attainment and fulfillment of entering the wisdom of the ultimate meaning of all dharmas. According to the Land Sutra, one enters the original non-arising of all dharmas. Two, no accomplishment. Three, no characteristics. Four, no emergence. Five, non-common. Six, non-exhaustion. Seven, non-practice. Eight, non-existence of existence. Nine, equality in the beginning, middle, and end. Ten, true suchness without discrimination enters the all-knowing wisdom. The commentary explains that one should understand that patience in those four types of non-arising: one, non-arising of events. Two, non-arising of self-nature. Three, non-arising of numerical differences. Four, non-arising of operational differences. The first seven sentences are the non-arising of events. The last three correspond to the last three non-arisings in order. As Master Yuan and others explain, 'The non-arising of all dharmas has ten sentences. The wisdom that understands this non-arising is called entering wisdom.' Now, further speaking of the ultimate meaning of all dharmas, it refers to true suchness revealed by eliminating the two attachments. Now, clarifying the elimination of the two attachments and the revealed true suchness is called entering the wisdom of the ultimate meaning of all dharmas. It means that according to the three times, as appropriate, the following ten types are presented. Jing says: 'This is not without slight differences from the text of the ten stages. The general meaning is similar.' Ji says: 'As in the Land Holding Sutra. It may be a separate explanation by the commentators. The current text does not fully contain the ten dharmas. The ten dharmas mean that according to the three times, as appropriate, there are these attachments in the three times.'

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故隨所應。此十皆除遍計所執。本來無生等十句如次配。地經釋言。遠師云。謂於三世者。此第八地以前七地為過去。當地名現在。余后二地名未來。此中初四當配三世。其義云何。於過去有初二謂無生無起。現在無相。未來無成。過去分為二。初地名生。二地至七地名起。言無生謂無初地凈法生。無起者無二地以去起。起即起作。此二謂除過去計。言無相者。執當八地有無生法忍相。今除此執相言無相也。即現在也。言無成者。謂無九地以去乃至成佛菩提。有此成佛菩提執。今併除之。以舊論但有此四。無次三種。有後三種。測言。三藏依勘梵本華嚴經有十種無生觀。一無生。二無起。三無相。四無成。五無失。六無有有性。七無流轉性。八無止息性。九初中后平等性。十于真如無倒證入無有分別平等性。此十種與大本華嚴及十地論所釋經本有同。大本華嚴經十句中前五句一向同之。無第六無有有性句。無來無去二句當此無流轉性無止息性也。無初無中無後一句亦如十地論。彼論云。初中后平等。后入如來智一句語略。亦不當梵本地論。經云。初句與梵本同。第二句無成者與梵本顛倒。彼梵本無成在第四也。第三無相句亦當梵本。第四無出此亦顛倒。當梵本第二無起句。第五無失亦與梵本同。第六無盡第七不行不當

【現代漢語翻譯】 現代漢語譯本 因此，根據情況而定。這十句都爲了去除遍計所執（parikalpita-svabhāva，遍計所執性）。『本來無生』等十句依次對應（十種無生觀）。 《地經釋》（Daśabhūmika-sūtra-vyākhyāna）中說，遠師（可能是指慧遠）說：『所謂對於三世（tri-adhvan）來說』，這第八地（Acalā bhūmi，不動地）之前的七地（bhūmi，地）是過去（atīta）。當地名為現在（vartamāna）。其餘後面的二地名為未來（anāgata）。這其中前四句應當對應三世。其含義是什麼呢？ 在過去有初二句，即『無生』（anutpāda，不生）和『無起』（anārambha，不起）。現在是『無相』（alakṣaṇa，無相）。未來是『無成』（aniṣpatti，不成）。過去分為二。初地（Pramuditā bhūmi，極喜地）名為『生』，二地（Vimalā bhūmi，離垢地）至七地名為『起』。說『無生』是指沒有初地清凈法的生起。『無起』是指沒有從二地開始的『起』，『起』就是起作。這兩句是爲了去除對過去的執著。說『無相』是指，執著于第八地有無生法忍（anutpattika-dharma-kṣānti，無生法忍）的相。現在去除這種執著相，所以說『無相』，也就是現在。說『無成』是指，沒有從第九地（Sādhumatī bhūmi，善慧地）開始乃至成就佛菩提（bodhi，菩提）。有這種成就佛菩提的執著，現在一併去除。因為舊論只有這四句，沒有中間三種，有後面三種。 測師（可能是指窺基）說，三藏（Tripitaka，三藏法師）根據勘校的梵文《華嚴經》（Avataṃsaka Sūtra）有十種無生觀：一、無生（anutpāda，不生）；二、無起（anārambha，不起）；三、無相（alakṣaṇa，無相）；四、無成（aniṣpatti，不成）；五、無失（avināśa，不失）；六、無有有性（abhāva-bhāvasvabhāva，無有自性）；七、無流轉性（apariṇāmasvabhāva，無變異性）；八、無止息性（aniruddhasvabhāva，無止息性）；九、初中后平等性（ādy-anta-madhya-samatāsvabhāva，始中末平等性）；十、于真如（tathatā，真如）無倒證入無有分別平等性（nirvikalpa-samatā-tathatā-prativedha，無分別平等真如證入）。這十種與大本《華嚴經》以及《十地論》（Daśabhūmika-śāstra）所解釋的經本相同。大本《華嚴經》十句中前五句完全相同。沒有第六句『無有有性』。『無來無去』二句相當於這裡的『無流轉性』和『無止息性』。『無初無中無後』一句也如《十地論》。該論說：『初中后平等』。『后入如來智』一句語略。也不符合梵本地論。《經》中說：初句與梵本相同。第二句『無成』與梵本顛倒。梵本中『無成』在第四。第三句『無相』也相當於梵本。第四句『無出』也顛倒了，相當於梵本第二句『無起』。第五句『無失』也與梵本相同。第六句『無盡』，第七句『不行』不對應。

【English Translation】 English version Therefore, according to what is appropriate. These ten phrases all eliminate the parikalpita-svabhāva (the imagined nature). The ten phrases such as 'originally unproduced' correspond in order (to the ten aspects of non-origination). The Daśabhūmika-sūtra-vyākhyāna (Commentary on the Ten Stages Sutra) says, 'The Master Yuan (possibly referring to Huiyuan) said: 'Regarding the three times (tri-adhvan),' the seven stages (bhūmi) before the eighth stage (Acalā bhūmi, the Immovable Stage) are the past (atīta). The current stage is called the present (vartamāna). The remaining two stages are called the future (anāgata). Among these, the first four phrases should correspond to the three times. What is their meaning?' In the past, there are the first two phrases, namely 'anutpāda (unproduced)' and 'anārambha (unoriginated)'. The present is 'alakṣaṇa (without characteristics)'. The future is 'aniṣpatti (unaccomplished)'. The past is divided into two. The first stage (Pramuditā bhūmi, the Stage of Joy) is called 'production', and the second stage (Vimalā bhūmi, the Stainless Stage) to the seventh stage are called 'origination'. 'Anutpāda (unproduced)' means that there is no production of the pure dharma of the first stage. 'Anārambha (unoriginated)' means that there is no 'origination' from the second stage onwards. 'Origination' means arising and acting. These two phrases are to eliminate the attachment to the past. 'Alakṣaṇa (without characteristics)' means that there is attachment to the characteristic of the acceptance of the non-origination of phenomena (anutpattika-dharma-kṣānti) in the eighth stage. Now, eliminating this attachment to characteristics, it is called 'alakṣaṇa (without characteristics)', which is the present. 'Aniṣpatti (unaccomplished)' means that there is no accomplishment of Buddhahood (bodhi) from the ninth stage (Sādhumatī bhūmi, the Stage of Good Wisdom) onwards. There is attachment to this accomplishment of Buddhahood, which is now eliminated together. Because the old treatise only has these four phrases, without the three in the middle, and has the three at the end. The Master Ce (possibly referring to Kuiji) said that the Tripitaka (the Three Baskets Master), according to the collated Sanskrit Avataṃsaka Sūtra (Flower Garland Sutra), has ten aspects of non-origination: 1. anutpāda (unproduced); 2. anārambha (unoriginated); 3. alakṣaṇa (without characteristics); 4. aniṣpatti (unaccomplished); 5. avināśa (undecaying); 6. abhāva-bhāvasvabhāva (without inherent existence); 7. apariṇāmasvabhāva (without changing nature); 8. aniruddhasvabhāva (without ceasing nature); 9. ādy-anta-madhya-samatāsvabhāva (equality of beginning, middle, and end); 10. nirvikalpa-samatā-tathatā-prativedha (non-discriminating equality, realization of suchness). These ten are the same as the sutra texts explained in the larger Avataṃsaka Sūtra and the Daśabhūmika-śāstra (Treatise on the Ten Stages). The first five phrases in the ten phrases of the larger Avataṃsaka Sūtra are completely the same. There is no sixth phrase 'abhāva-bhāvasvabhāva (without inherent existence)'. The two phrases 'without coming and without going' correspond to 'apariṇāmasvabhāva (without changing nature)' and 'aniruddhasvabhāva (without ceasing nature)' here. The phrase 'without beginning, without middle, without end' is also like the Daśabhūmika-śāstra. That treatise says: 'Equality of beginning, middle, and end'. The phrase 'later entering the wisdom of the Tathagata' is brief. It also does not correspond to the Sanskrit local treatise. The Sutra says: The first phrase is the same as the Sanskrit text. The second phrase 'aniṣpatti (unaccomplished)' is reversed compared to the Sanskrit text. In the Sanskrit text, 'aniṣpatti (unaccomplished)' is in the fourth position. The third phrase 'alakṣaṇa (without characteristics)' also corresponds to the Sanskrit text. The fourth phrase 'without arising' is also reversed, corresponding to the second phrase 'anārambha (unoriginated)' in the Sanskrit text. The fifth phrase 'avināśa (undecaying)' is also the same as the Sanskrit text. The sixth phrase 'without end', the seventh phrase 'without going' do not correspond.

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梵本。第八非有有性當梵本第六無有有性。后二大分與梵本同。今依梵本華嚴經以配釋此文。如三藏所釋。言謂依三世如其所應本來無生無起無相者。釋家具有二釋。一言于真如中無未生事故云無生。無曾起故言無起。無現在相事故言無相也。若依次第。先說過去。次說未來。后現在。然不依此次第。故言謂於三世如其所應也。一言本來無生者無過去生。無起者無未來起。無相者無現在相。若依次第。初說過去。次說現在。后說未來。然不依次第。故言如其所應也。此上三觀約三世果事以辨無生觀。依余因性無成無壞者。一切有為是因。能生諸法名為成因。亦能滅諸法名為壞因。以其真如不能成能壞余因故。言依余因性無成無壞。此兩因觀約余因性以辨無生觀。此上五句約彼事明無生觀也。依第一義畢竟離言者。以第一義真如不可言說故。以依他性雖是離言自性猶可為名言所顯。今此真如實性是離言自性畢竟不為名言所顯。故言畢竟離言也。諸自性事者。即此真如是諸法實性。故言自性事。事者體事也。言說造作影像自性者有二義。一言說影像自性。二造作遍計所執影像自性。由體相故及因性故都無所有者。無有有性而有二義。一無有以無諸自體相故。二無有性謂無有有家因性。由體相故者即當無有也。因性故者即當

【現代漢語翻譯】 現代漢語譯本 第八非有有性，相當於梵本第六無有有性。后兩大部分與梵本相同。現在依據梵本《華嚴經》來解釋這段文字，如三藏所解釋的那樣。所說的『言』，是指依據三世，如其所應，本來無生、無起、無相者。解釋家有兩種解釋：一種說法是，在真如中沒有未發生的事情，所以說『無生』；沒有曾經發生的事情，所以說『無起』；沒有現在的相狀，所以說『無相』。如果按照次第，應該先說過去，再說未來，最後說現在。然而這裡不按照這個次第，所以說『謂於三世如其所應』。另一種說法是，本來無生，是指沒有過去的生；無起，是指沒有未來的起；無相，是指沒有現在的相。如果按照次第，應該先說過去，再說現在，最後說未來。然而這裡不按照這個次第，所以說『如其所應』。以上三種觀法，是就三世的果事來辨別無生觀。 依據其餘因性，無成無壞者。一切有為法都是因，能夠產生諸法，稱為『成因』；也能滅除諸法，稱為『壞因』。因為真如不能成就也不能破壞其餘的因，所以說『依余因性無成無壞』。這兩種因觀，是就其餘的因性來辨別無生觀。以上五句，是就那些事來闡明無生觀。 依據第一義，畢竟離言者。因為第一義的真如不可言說。因為依他性雖然是離言的，但自性還可以被名言所顯示。現在這個真如實性是離言的自性，畢竟不被名言所顯示，所以說『畢竟離言』。諸自性事者，就是這個真如是諸法的實性，所以說『自性事』。事，指的是體事。言說造作影像自性者，有兩種含義：一是言說影像自性，二是造作遍計所執影像自性。由體相故及因性故都無所有者，無有有性而有二義：一無有，是因為沒有諸自體相的緣故；二無有性，是說沒有有家的因性的緣故。由體相故者，就是指當下的無有。因性故者，就是指當下的……

【English Translation】 English version The eighth 'non-existent existence' corresponds to the sixth 'non-existence existence' in the Sanskrit text. The latter two major sections are the same as the Sanskrit text. Now, based on the Sanskrit Avatamsaka Sutra (Hua Yan Jing), this passage is explained as interpreted by the Tripitaka. The 'word' refers to that which, according to the three times (past, present, and future), as it should be, is originally unborn, unarisen, and without characteristics. Commentators have two interpretations: one is that in Suchness (真如, Zhenru), there is no unarisen event, hence 'unborn'; there is no event that has ever arisen, hence 'unarisen'; there is no present characteristic, hence 'without characteristics'. If following the order, the past should be mentioned first, then the future, and finally the present. However, this order is not followed here, hence 'according to the three times, as it should be'. Another interpretation is that originally unborn means no past birth; unarisen means no future arising; without characteristics means no present characteristic. If following the order, the past should be mentioned first, then the present, and finally the future. However, this order is not followed here, hence 'as it should be'. The above three contemplations (觀, guan) discern the 'unborn' contemplation based on the results of the three times. Regarding 'depending on other causal natures, without becoming or destruction': all conditioned phenomena (有為法, youwei fa) are causes, capable of producing all dharmas, called 'becoming causes'; they can also extinguish all dharmas, called 'destructive causes'. Because Suchness cannot accomplish or destroy other causes, it is said 'depending on other causal natures, without becoming or destruction'. These two causal contemplations discern the 'unborn' contemplation based on other causal natures. The above five sentences clarify the 'unborn' contemplation based on those matters. Regarding 'depending on the first meaning, ultimately beyond words': because the Suchness of the first meaning is inexpressible. Although dependent nature (依他性, yita xing) is beyond words, its self-nature can still be revealed by names and words. Now, this real nature of Suchness is a self-nature beyond words, ultimately not revealed by names and words, hence 'ultimately beyond words'. 'All self-nature matters' means that this Suchness is the real nature of all dharmas, hence 'self-nature matters'. 'Matter' refers to the substance. 'The self-nature of verbal construction images' has two meanings: one is the self-nature of verbal images, and the other is the self-nature of constructed conceptual images. 'Because of substance and characteristics, and because of causal nature, all is non-existent': 'non-existent existence' has two meanings: one is non-existent because there are no self-characteristics; two is non-existent nature, meaning there is no causal nature of the family of existence. 'Because of substance and characteristics' refers to the present non-existence. 'Because of causal nature' refers to the present...

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無有性也。此體相及因性由無所得故。故言都無所得也。又釋。言由體相故者。成上言說影像自性。及因性故者。成上造作影像自性。如是二種都無所有也。此即約體性以辨無生觀為第六句。即由如是雜染體性無流轉性者。于真如上無十二緣生流轉性故言無流轉性。即第七句。無止息性者。依真如上亦無十二緣生還滅性故言無止息性。止息依流轉。流轉既無止息亦無也。是為第八。依此無智邪執為因至一切時分染平等性者。由十二緣生以無明惡見為因。于彼離言諸有體事即是因所生事。于真如上無初中后。初中后兩釋不同。一約三世辨初中后。過去名初。未來名后。現在名中。二約能引所引能生所生以辨初中后。能引所攝無明行為初際。所引識名色六處觸受及能生愛取有為中際。所生生老死為后際。今此真如無此三位差別。故言依此無智乃至染平等性也。是為第九。依于真如至平等性故者。此約能觀智離於分別顯平等理性以辨無生。是為第十句。言能除雜染者。即地經云。是菩薩遠離一切心意識憶想分別無所貪著如虛空平等入一切法如虛空性。此文以釋伏難。上來約真如等無遍計所執以辨無生。恐行人無分別智亦被除遣故有此文。三藏解云。遠離一切心意識憶想分別者有二釋。一云。分別諸法自性。亦意識分別差別名

憶想分別。一云。遠離一切心意識者。遠離八識心王。分別者。遠離數法分別也。無所貪著者。翻譯家錯。應云無所滯礙。論釋于下地中有三事勝。一無功用自然行。如經無所貪著故。三藏云。總明無生智。無有功用無所滯礙。如虛空平等者。論云。二遍一切法想。三藏云。此明後得智。遍緣諸法如虛空。入一切法如虛空性者。論云。三入真如不動自然行故。三藏云。亦是正體智緣智虛空平等真如也。言得入第八純清凈住。基云。以有漏心隔故名雜。純無漏名純凈。此八地上相續家釋。七地有功用故名雜。八地無故名純。言隔不隔此八地去有漏心間超家義。測云。一向煩惱不行故名純。住此住中已下第二明由前觀得無生忍。于無生忍證得第一最極清凈忍者。初地亦得無生忍。此二何別。基解。如顯揚第六。無生忍有三種。所執性名本來無生忍。依他名自然無生忍。圓成名苦垢無生忍。其初地證斷二分別執故名得本來無生忍。八地以去真俗雙行得自然苦垢二無生忍。又八地以去證一味純觀真如故名得苦垢無生。以前證得余無生忍。又以前得分段無生忍。八地以去證變易無生忍。又初地等不入惡道無生忍。八地以去非有漏心間生無生忍。於一切法正尋思已者。三藏云。七地已前皆有尋思及如實智。今云正尋思已者。由前第

【現代漢語翻譯】 現代漢語譯本： 憶想分別：一種說法是，『遠離一切心意識』，是指遠離八識心王（指第八識阿賴耶識，是儲存一切種子的地方）。『分別』，是指遠離對數法的分別。『無所貪著』，是翻譯家翻譯錯了，應該說『無所滯礙』。論典解釋說，在下地中有三件事勝過上地：一是無功用自然行，如經文所說『無所貪著』。三藏法師說，總的來說明了無生智，沒有功用，沒有滯礙，如虛空般平等。論典說：二是遍一切法想。三藏法師說，這說明了后得智（指證悟后獲得的智慧），普遍地認知諸法，如虛空一般。『入一切法如虛空性』，論典說：三是進入真如（指事物的真實本性），不動自然行。三藏法師說，這也是正體智（指直接認識真如的智慧）緣智（指通過因緣認識真如的智慧）虛空平等的真如。說到『得入第八純清凈住』，窺基法師說：因為有漏心（指有煩惱的心）的阻隔，所以叫做『雜』，完全沒有漏（煩惱）的叫做『純凈』。這是從八地菩薩（指第八地不動地菩薩）的相續家（指傳承）來解釋的。七地菩薩（指第七地遠行地菩薩）因為有功用所以叫做『雜』，八地菩薩沒有功用所以叫做『純』。說到『隔不隔』，是指從八地菩薩開始，有漏心不再阻隔，超越了家（指三界）。慈恩法師說：因為不再有煩惱生起，所以叫做『純』。『住此住中』以下，第二部分說明由於前面的觀修而證得無生忍（指對一切法不生不滅的忍可）。對於無生忍，證得第一最極清凈忍，那麼初地菩薩（指第一地歡喜地菩薩）也證得無生忍，這二者有什麼區別？窺基法師解釋說：如《顯揚聖教論》第六卷所說，無生忍有三種：所執性名本來無生忍，依他性名自然無生忍，圓成性名苦垢無生忍。初地菩薩證斷二分別執（指人我執和法我執），所以叫做證得本來無生忍。八地菩薩以後，真俗雙行，證得自然無生忍和苦垢無生忍。並且八地菩薩以後，證得一味純觀真如，所以叫做證得苦垢無生忍。以前證得其他的無生忍。並且以前證得分段無生忍（指斷除三界內的生死輪迴），八地菩薩以後證得變易無生忍（指斷除菩薩因願力而生的微細生死）。並且初地菩薩等不入惡道無生忍，八地菩薩以後，沒有有漏心間隔而生無生忍。『於一切法正尋思已』，三藏法師說：七地菩薩以前都有尋思和如實智（指與真理相符的智慧），現在說『正尋思已』，是因為前面的第

【English Translation】 English version: Recollection and Discrimination: One explanation is, 'to be apart from all mind, consciousness, and awareness' means to be apart from the eight consciousnesses (referring to the eighth consciousness, Ālaya-vijñāna, the storehouse of all seeds). 'Discrimination' means to be apart from the discrimination of numerical dharmas. 'Without attachment' is a mistranslation; it should be 'without hindrance'. The commentary explains that in the lower grounds, there are three things superior: first, effortless natural conduct, as the sutra says, 'without attachment'. The Tripiṭaka Master says, generally speaking, it clarifies the unproduced wisdom, without effort and without hindrance, like emptiness being equal. The commentary says: second, pervasive thought of all dharmas. The Tripiṭaka Master says, this clarifies the wisdom attained after enlightenment (wisdom acquired after realization), universally cognizing all dharmas, like emptiness. 'Entering all dharmas as the nature of emptiness', the commentary says: third, entering Suchness (the true nature of things), unmoving natural conduct. The Tripiṭaka Master says, this is also the correct body of wisdom (wisdom that directly recognizes Suchness), the wisdom of conditions (wisdom that recognizes Suchness through conditions), emptiness being equal to Suchness. Speaking of 'attaining entry into the eighth pure abode', Kuiji (a prominent disciple of Xuanzang) says: because of the obstruction of afflicted mind (mind with afflictions), it is called 'mixed'; completely without outflows (afflictions) is called 'pure'. This is explained from the perspective of the continuous lineage of the eighth ground Bodhisattva (the eighth ground, Achala). The seventh ground Bodhisattva (the seventh ground, Dūraṅgama) is called 'mixed' because of effort; the eighth ground Bodhisattva is called 'pure' because there is no effort. Speaking of 'separated or not separated', it means that from the eighth ground Bodhisattva onwards, the afflicted mind no longer obstructs, transcending the lineage (referring to the three realms). Ci'en (another name for Kuiji) says: because afflictions no longer arise, it is called 'pure'. 'Dwelling in this dwelling' and below, the second part explains that due to the previous contemplation, one attains the forbearance of non-arising (acceptance of the non-arising and non-ceasing of all dharmas). Regarding the forbearance of non-arising, attaining the first and most supremely pure forbearance, then what is the difference between this and the first ground Bodhisattva (the first ground, Pramudita), who also attains the forbearance of non-arising? Kuiji explains: as the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) volume six says, there are three types of forbearance of non-arising: the inherently existent nature is called the originally unproduced forbearance; the dependently arisen nature is called the naturally unproduced forbearance; the perfectly accomplished nature is called the affliction-free unproduced forbearance. The first ground Bodhisattva realizes and severs the two discriminations (the ego-grasping and dharma-grasping), so it is called attaining the originally unproduced forbearance. From the eighth ground Bodhisattva onwards, truth and convention are practiced simultaneously, attaining the naturally unproduced forbearance and the affliction-free unproduced forbearance. Furthermore, from the eighth ground Bodhisattva onwards, one realizes the single flavor of purely contemplating Suchness, so it is called attaining the affliction-free unproduced forbearance. Previously, other forbearances of non-arising were attained. Furthermore, previously, the segmented forbearance of non-arising was attained (severing the cycle of birth and death within the three realms); from the eighth ground Bodhisattva onwards, the transformational forbearance of non-arising is attained (severing the subtle birth and death of Bodhisattvas due to vows). Furthermore, the first ground Bodhisattva and others have the forbearance of non-arising from not entering evil paths; from the eighth ground Bodhisattva onwards, there is no afflicted mind intervening to produce the forbearance of non-arising. 'Having correctly contemplated all dharmas', the Tripiṭaka Master says: before the seventh ground Bodhisattva, there is both contemplation and wisdom that accords with reality (wisdom that aligns with truth), now saying 'having correctly contemplated', it is because of the previous...

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七地尋思力。第八地已上如實智生。非第八地有尋思。所以然者。八地已上於一切時恒入人法二空觀故。又解。復有出觀非加行法故不作尋思觀。爾時乃至永不復生者。景雲。昔已來由邪分別妄法恒起。今已不起分別。因未來妄法永不復生。測云。於此八地中一切人執及意識法執皆不現行。故云一切邪分別執皆悉遠離。此如實智乃至極清凈忍者。景雲。功用位修有未清凈。今此八地如實智觀離功用故名極清凈。此如實智即無生觀。此文即說八地猶作尋思如實智觀。將知九地十地亦作此觀。唯諸如來永離尋思十地猶有。基云。何故不論四尋思。尋思是由非無生忍。以是唯有漏故。如實智通無漏。是此八地無生忍體。故前二文重解無生忍智。故前云此復云何。謂諸菩薩由四尋思於一切法正尋思已若時護得四如實智。故知此智即是忍體。有尋思已之言。故知尋思不在八地已去。以無有漏心故。以前皆有有漏心故。其後得智但相似作義無妨。其實作尋思唯有漏。意欲引生無漏如實智。無漏智既稱法即是如實。何故更作尋思觀引生如實智。假設作時位是相似非真作之。是諸菩薩已下第三明除四災患。舊名離四惱。景師云。地經說三喻。一滅定喻。二夢寤喻。三生梵天喻。今此所明四種災患是彼喻中所離過也。初二是彼滅定喻中所

離之過。謂第一即彼滅定喻。合云住報行成。第二即彼云離身口意務。第三即彼第二喻。合云從初已來見諸眾生墮四大河發大精進力廣修行道至不動地即離一切想有功用行等。第四即彼第三喻。合云一切佛心菩薩心菩薩心涅槃心不行何況當行世間心也。泰師云。言四者除斷有微細相現前行者。菩薩入觀之時粗細相俱不起。出觀之時細相猶起。今入八地無出觀。故除斷微細現行取相也。又此菩薩于深住極生愛樂者。是第四句。即于如是法門流中至神通事業者。是第五句。地經云。菩薩得此不動地已。本願力住故。諸佛爾時彼法流水門中與如來智慧。乃至蒙佛七種勸。一勸汝為成就諸佛法故勤進莫舍此忍門。二勸雖得寂滅解脫當愍念眾生。三勸應念本願悲智。四勸莫共二乘伹求法性。五勸觀佛無量身立等應起示現。六勸為得如來無量法門故應起此法。七勸應觀通達十方無量國土眾生法差別事。廣釋如彼經論。基云。問此住菩薩無功用。何假須勸。義曰。以得無相故名多入無相。不樂進修。諸佛七勸令起無相觀。起無相觀已。自然如異熟任運勝進不待加行。如是蒙佛覺悟勸導引發無量分身妙智者。是第六句。地經云。金剛藏語解脫月言。佛子若諸佛不與此菩薩起智門轉者。是菩薩爾時即入涅槃棄捨利益一切眾生。以諸佛與此

{ "translations": [ "現代漢語譯本", "離之過。指的是第一句，即彼滅定喻（涅槃寂靜的比喻）。合起來說是安住、報應、行為成就。第二句，即彼所說的離開身口意的事務。第三句，即彼第二喻（第二個比喻）。合起來說是從最初以來，見到各種眾生墮入四大河流，發起大精進力，廣泛修行道，直至不動地（第八地菩薩的境界），即遠離一切思想，具有功用行等等。第四句，即彼第三喻（第三個比喻）。合起來說是一切佛心、菩薩心、菩薩心、涅槃心都不執著於行動，何況會執著於世間心呢。泰師說，所說的四種情況，是指出斷除還有微細相顯現於目前的修行者。菩薩入觀的時候，粗細之相都不生起。出觀的時候，細微之相仍然會生起。現在進入八地，沒有出觀，所以斷除微細的現行取相。另外，這位菩薩對於深深安住的狀態極其喜愛，這是第四句。即對於這樣的法門流中，直至神通事業，這是第五句。《地經》說，菩薩得到這不動地之後，因為本願力的緣故安住於此。諸佛這時在那法流水門中給予如來智慧，乃至蒙受佛的七種勸告：一勸你爲了成就諸佛法，勤奮精進，不要捨棄這個忍門。二勸你雖然得到寂滅解脫，應當憐憫眾生。三勸你應當憶念本願悲智。四勸你不要與二乘人一起只求法性。五勸你觀察佛的無量身，立即起身示現。六勸你爲了得到如來無量法門，應當發起這個法。七勸你應當觀察通達十方無量國土眾生法差別事。詳細解釋如彼經論。基師說，問：這位安住的菩薩沒有功用，為何還需要勸告？回答說：因為得到無相的緣故，名為多入無相，不樂於進修。諸佛七次勸告，令其發起無相觀。發起無相觀之後，自然如異熟果一般任運勝進，不等待額外的加行。像這樣蒙受佛的覺悟、勸導，引發無量分身妙智，這是第六句。《地經》說，金剛藏對解脫月說，佛子，如果諸佛不與這位菩薩開啟智門運轉，這位菩薩那時就會進入涅槃，拋棄利益一切眾生。因為諸佛與此" ], "english_translations": [ "English version", 'The fault of separation. Refers to the first sentence, which is the metaphor of extinction and concentration (a metaphor for Nirvana and tranquility). It combines to mean abiding, retribution, and the accomplishment of actions. The second sentence refers to what was said about leaving behind the affairs of body, speech, and mind. The third sentence is the second metaphor. It combines to mean that from the beginning, seeing various sentient beings falling into the four great rivers, generating great diligence, extensively cultivating the path, until reaching the immovable ground (the state of the eighth-ground Bodhisattva), which is to be free from all thoughts, having functional actions, and so on. The fourth sentence is the third metaphor. It combines to mean that all Buddha-minds, Bodhisattva-minds, Bodhisattva-minds, and Nirvana-minds do not cling to actions, let alone cling to worldly minds. Master Tai said that the four situations mentioned refer to those practitioners who are cutting off and still have subtle appearances manifesting in the present. When a Bodhisattva enters contemplation, both coarse and subtle appearances do not arise. When emerging from contemplation, subtle appearances still arise. Now, entering the eighth ground, there is no emergence from contemplation, so the subtle present actions of grasping appearances are cut off. Furthermore, this Bodhisattva has extreme love for the state of deep abiding, which is the fourth sentence. That is, in such a Dharma stream, until the supernatural powers and activities, which is the fifth sentence. The Dasabhumika Sutra says that after a Bodhisattva attains this immovable ground, they abide here because of their original vows. At this time, the Buddhas give the wisdom of the Tathagata in that Dharma stream gate, and even receive seven exhortations from the Buddhas: First, exhort you to diligently advance and not abandon this gate of forbearance for the sake of accomplishing the Buddha-dharmas. Second, exhort you to have compassion for sentient beings even though you have attained the liberation of extinction. Third, exhort you to remember your original vows of compassion and wisdom. Fourth, exhort you not to seek only the Dharma-nature with the Two Vehicles. Fifth, exhort you to observe the immeasurable bodies of the Buddhas and immediately arise to manifest. Sixth, exhort you to initiate this Dharma in order to attain the immeasurable Dharma gates of the Tathagata. Seventh, exhort you to observe and understand the differences in the Dharma of sentient beings in the immeasurable lands of the ten directions. Detailed explanations are in those sutras and treatises. Master Ji said, \'Question: This abiding Bodhisattva has no function, why is exhortation still needed?\' The answer is: \'Because of attaining non-appearance, it is called entering non-appearance often, and not being fond of advancing in cultivation. The Buddhas exhort seven times, causing them to initiate non-appearance contemplation. After initiating non-appearance contemplation, it naturally advances like the ripening of karma, without waiting for additional effort.\' Like this, receiving the Buddhas\' enlightenment and exhortation, and eliciting immeasurable manifestation-body wonderful wisdom, this is the sixth sentence. The Dasabhumika Sutra says, \'Vajragarbha said to Vimoksamati, \'Buddha-son, if the Buddhas do not open the gate of wisdom and turn it for this Bodhisattva, this Bodhisattva will then enter Nirvana and abandon benefiting all sentient beings. Because the Buddhas give this\'" ] }

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菩薩無量無邊起智門故。於一念中所起智業愿從初發心以來乃至竟第七地。百分不及一云云。乃至非算數譬喻喻所能及。所以者何。佛子先以一身起行智故。今此菩薩地中得菩薩無量身差別故。集無量行力故等。乃至廣說。基云。引發無量分身者。即引發令生五分法身也。得十自在下第七明得自在。案地經。先說三自在。謂器世間自在行。眾生世間自在行。智正覺自在行。次觀說十自在。此中但說十自在。得自在故隨所欲住如意能住者。此明命自在。隨樂安住靜慮至如來能住者。明心自在。若暫思惟乃至悉能現行者。財物自在。普於一切能惑生業者。明業自在。及於一切後生處所自在往生者。明生自在。隨所愛樂至皆能起作者。如意自在。一切妙愿至皆佛稱遂者。明愿自在。隨於事物至皆成無異者。勝解自在。隨所欲智所智境界皆如實智者。明智自在。普於一切名句文身皆得善巧者。明法自在。如是菩薩乃至應知其相者。第八明自在勝利。按地經云。菩薩得十自在已即時名為不可思議智者等乃至廣說。論釋大勝者有三種大。一智大。二乘大。即三業凈。三彼二住功德大。廣釋如彼。又能棄捨下第九善根清凈。按地經云。佛子譬如本真金。善巧金師作莊嚴具已。繫在閻浮提王若頭若頂。閻浮提人余寶莊嚴具無能奪者。如

【現代漢語翻譯】 現代漢語譯本 菩薩以無量無邊的智慧之門興起，在一念之間所產生的智慧功業，從最初發心以來，乃至到第七地（第七個菩薩階位），百分之一都趕不上，乃至無法用算術或比喻來形容其程度。這是為什麼呢？佛子（佛的弟子）先前以一身修行智慧，如今在此菩薩地中，獲得菩薩無量身體的差別，聚集無量行持的力量等等，乃至廣為宣說。窺基法師說：『引發無量分身，即是引發令生五分法身（戒身、定身、慧身、解脫身、解脫知見身）。』 『得十自在』以下，第七地說明獲得自在。按照《地持經》的說法，先說三種自在，即器世間自在行（于外在世界自由自在的作為），眾生世間自在行（于眾生世界自由自在的作為），智正覺自在行（于智慧和覺悟自由自在的作為）。其次觀察宣說十種自在。這裡只說十種自在。『得自在故隨所欲住如意能住者』，這說明命自在（壽命自在）。『隨樂安住靜慮至如來能住者』，說明心自在（心意自在）。『若暫思惟乃至悉能現行者』，財物自在（財富自在）。『普於一切能惑生業者』，說明業自在（業力自在）。『及於一切後生處所自在往生者』，說明生自在（轉生自在）。『隨所愛樂至皆能起作者』，如意自在（隨心所欲自在）。『一切妙愿至皆佛稱遂者』，說明愿自在（願力自在）。『隨於事物至皆成無異者』，勝解自在（殊勝理解自在）。『隨所欲智所智境界皆如實智者』，說明智自在（智慧自在）。『普於一切名句文身皆得善巧者』，說明法自在（佛法自在）。像這樣的菩薩，乃至應當知道他的相貌。 第八地說明自在的勝利。按照《地持經》所說：『菩薩得到十種自在後，立即被稱為不可思議智者』等等，乃至廣為宣說。論典解釋大勝者有三種大：一、智大（智慧廣大）；二、乘大（乘載廣大），即三業清凈（身口意清凈）；三、彼二住功德大（智慧和清凈所安住的功德廣大）。詳細解釋如彼論典所說。『又能棄捨』以下，第九地說明善根清凈。按照《地持經》所說：『佛子，譬如純真的黃金，被精巧的金匠製成莊嚴的器具后，繫在閻浮提王（人世間國王）的頭頂上，閻浮提人其他的寶物莊嚴器具都不能奪取它，如同……』

【English Translation】 English version Because Bodhisattvas arise from the gate of immeasurable and boundless wisdom, the karmic activities of wisdom arising in a single thought, from the initial aspiration up to and including the seventh Bhumi (seventh Bodhisattva stage), are not even one percent comparable, and cannot be described by arithmetic or metaphors. Why is this? Because the Buddha's disciples (Buddha's children) previously cultivated wisdom with one body, and now in this Bodhisattva Bhumi, they obtain the differentiation of immeasurable bodies of Bodhisattvas, accumulating the power of immeasurable practices, and so on, extensively expounded. Master Kuiji said: 'To evoke immeasurable emanations is to evoke the arising of the fivefold Dharma body (Śīla-kāya, Samādhi-kāya, Prajñā-kāya, Vimukti-kāya, Vimukti-jñāna-darśana-kāya).' Below 'Obtaining the Ten Sovereignties,' the seventh Bhumi explains obtaining sovereignty. According to the Bodhisattvabhumi Sutra, first, three sovereignties are mentioned: sovereignty over the realm of vessels (freedom in the external world), sovereignty over the realm of beings (freedom in the world of sentient beings), and sovereignty over wisdom and perfect enlightenment (freedom in wisdom and enlightenment). Next, the ten sovereignties are observed and expounded. Here, only the ten sovereignties are mentioned. 'Because of obtaining sovereignty, one can abide as desired and dwell at will,' this explains life sovereignty (Āyu-vaśitā). 'Abiding in meditative concentration as desired, even as the Tathagata can abide,' explains mind sovereignty (Citta-vaśitā). 'If one contemplates even briefly, one can manifest and act accordingly,' wealth sovereignty (Dravya-vaśitā). 'Universally, for all that can delude and generate karma,' explains karma sovereignty (Karma-vaśitā). 'And in all future rebirths, one is free to be reborn,' explains birth sovereignty (Upatpatti-vaśitā). 'According to what one loves and delights in, one can create and act,' wish-fulfilling sovereignty (Pranidhi-vaśitā). 'All wonderful vows are fulfilled as the Buddhas commend,' explains vow sovereignty (Adhimukti-vaśitā). 'Whatever one encounters, all becomes non-different,' superior understanding sovereignty (Ṛddhi-vaśitā). 'According to what one desires to know, the realm of what is known is in accordance with true wisdom,' explains wisdom sovereignty (Jñāna-vaśitā). 'Universally, one is skilled in all names, phrases, and written forms,' explains Dharma sovereignty (Dharma-vaśitā). Such a Bodhisattva, even one should know his characteristics. The eighth Bhumi explains the victory of sovereignty. According to the Bodhisattvabhumi Sutra: 'After a Bodhisattva obtains the ten sovereignties, he is immediately called an inconceivable wise one,' and so on, extensively expounded. The commentaries explain that the great victor has three greatnesses: first, great wisdom (extensive wisdom); second, great vehicle (extensive vehicle), which is the purity of the three karmas (body, speech, and mind); third, the merit of abiding in those two is great (the merit of abiding in wisdom and purity is extensive). Detailed explanations are as in that commentary. 'And also able to abandon' below, the ninth Bhumi explains the purity of good roots. According to the Bodhisattvabhumi Sutra: 'Buddha's children, just as pure gold, after being crafted into ornate ornaments by a skilled goldsmith, is placed on the head of the Jambudvipa King (king of the human world), no other precious ornaments of the people of Jambudvipa can take it away, just as...'

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是菩薩住不動地。彼諸善根一切聲聞辟支佛乃至七地菩薩所不能壞。菩薩得以地大智光明滅諸眾生煩惱闇障。又言。譬如千世界王大梵天王能於一時流佈慈心滿千世界。亦能放光遍照其中。如是菩薩住此地中能放身光照十千萬三千大千世界微塵數世界眾生。漸能滅除諸煩惱火令得清涼。此住菩薩受生威力至應知其相者。第十一句也。受生者。地經云。菩薩住是地中。多作大梵天王主千世界。自在最勝。威力者。如經說。於一念間得百萬三千大千世界微塵數三昧及見佛等。乃至廣說。無礙解住中問解結。解中有七。初明於第八地甚深住中不生喜足入勝進地。經明十句為法師方便。今此中雲甚深不生喜足者。即當經中第一句。經云。佛子菩薩以如是無量智善思量智更求轉勝深寂滅解脫故。復于增上智殊勝性愛樂者。當經第二句。經云。復轉求如來究竟智故。隨入者。當經第三句。經云入如來深密法中。余之七句此中略也。亦可隨入言即通攝后八句也。基云。問前八地除四患中。第二除斷于上清凈住。精勤思慕。何故此地上有于智殊勝性愛樂趣入。義曰。前有所希求是染法執。七地起之八地斷之。今此地但無漏觀中愛樂智勝無礙解非染法執。故不同前也。是諸菩薩至應為他說一切諸法者。是第二句。基云。問何故八地已上名

【現代漢語翻譯】 現代漢語譯本 是菩薩安住于不動地（Achala Bhumi，第八地）。那些善根是所有聲聞（Sravaka，聽聞佛法之弟子）、辟支佛（Pratyekabuddha，獨覺佛）乃至七地菩薩所不能破壞的。菩薩能夠以地（Bhumi）的大智慧光明，熄滅所有眾生的煩惱黑暗障礙。 又說，譬如千世界之王大梵天王（Mahabrahma，色界之主）能夠於一時流佈慈心，充滿千世界，也能放光遍照其中。如此，菩薩安住於此地中，能夠放出自身光明，照耀十千萬三千大千世界微塵數的世界眾生，逐漸能夠滅除所有煩惱之火，令其得到清涼。此安住菩薩承受出生的威力，至於應當知道其相貌者，是第十一句所說。承受出生者，《地經》說：『菩薩安住於此地中，多作大梵天王，主宰千世界，自在最勝。』威力者，如經所說：『於一念之間，得到百萬三千大千世界微塵數的三昧（Samadhi，禪定），以及見到佛等等。』乃至廣說。 無礙解（Patisambhidā，四無礙解，即義解、法解、辭解、樂說解）安住中，問解開煩惱的結。解開煩惱的結有七個方面。首先說明在第八地甚深安住中，不生喜足，進入勝進地（Adhyasaya Bhumi，增上意樂地）。經文闡明十句是法師的方便。現在這裡說甚深不生喜足，就是相當於經文中的第一句。經文說：『佛子，菩薩以如此無量智慧善加思量，爲了尋求更加殊勝的深寂滅解脫。』又對於增上智慧殊勝的樂趣，相當於經文的第二句。經文說：『又轉而尋求如來究竟智慧的緣故。』隨入者，相當於經文的第三句。經文說：『進入如來深密法中。』其餘的七句，這裡省略了。也可以說隨入，就統攝了後面的八句。基（窺基大師）說：『問：前面八地去除四種過患中，第二種是斷除對於上方清凈的安住，精勤思慕。為什麼此地上有對於智慧殊勝的樂趣的進入？』義（義寂法師）說：『前面有所希求是染污的法執，七地生起，八地斷除。現在此地只是在無漏的觀照中，愛樂智慧殊勝的無礙解，不是染污的法執，所以和前面不同。』 是諸菩薩乃至應當為他說一切諸法者，是第二句。基（窺基大師）說：『問：為什麼八地以上稱為』

【English Translation】 English version It is the Bodhisattva dwelling in the Immovable Ground (Achala Bhumi, the eighth Bhumi). Those roots of good are indestructible by all Sravakas (listeners of the Dharma), Pratyekabuddhas (Solitary Buddhas), and even Bodhisattvas of the seventh Bhumi. The Bodhisattva is able to extinguish the darkness and obstacles of afflictions of all sentient beings with the great wisdom light of the Ground (Bhumi). Furthermore, it is said that, for example, the Great Brahma King (Mahabrahma, lord of the Form Realm) of a thousand worlds is able to spread loving-kindness at once, filling a thousand worlds, and is also able to emit light to illuminate them. Likewise, the Bodhisattva dwelling in this Ground is able to emit light from his body, illuminating sentient beings in worlds as numerous as dust motes in ten million three-thousand great thousand world systems, and is gradually able to extinguish all fires of affliction, causing them to attain coolness. This Bodhisattva dwelling in this Ground receives the power of birth, as for those who should know its appearance, it is stated in the eleventh sentence. Receiving birth, the Sutra of the Ground says: 'The Bodhisattva dwelling in this Ground often becomes the Great Brahma King, ruling a thousand worlds, being free and most victorious.' Power, as the Sutra says: 'In a single moment, he attains samadhis (meditative absorption) as numerous as dust motes in a million three-thousand great thousand world systems, and sees Buddhas, etc.' And so on, extensively. In the dwelling of unobstructed understanding (Patisambhidā, the four unobstructed understandings, namely understanding of meaning, understanding of Dharma, understanding of language, and understanding of eloquence), ask about untying the knots of affliction. There are seven aspects to untying the knots of affliction. First, it is explained that in the profound dwelling of the eighth Bhumi, one does not give rise to satisfaction, and enters the Superior Progress Ground (Adhyasaya Bhumi, the Ground of Increased Aspiration). The Sutra clarifies that ten sentences are the expedient of a Dharma master. Now, here it says that profound non-arising of satisfaction is equivalent to the first sentence in the Sutra. The Sutra says: 'Disciples of the Buddha, Bodhisattvas, with such immeasurable wisdom, contemplate well, in order to seek even more superior profound quiescence and liberation.' Furthermore, the superior joy in increased wisdom is equivalent to the second sentence in the Sutra. The Sutra says: 'Furthermore, seeking the ultimate wisdom of the Tathagata.' Entering accordingly is equivalent to the third sentence in the Sutra. The Sutra says: 'Entering into the profound secret Dharma of the Tathagata.' The remaining seven sentences are omitted here. It can also be said that entering accordingly encompasses the following eight sentences. Ji (Master Kuiji) says: 'Question: Among the four faults removed in the previous eight Bhumis, the second is the severance of dwelling in the pure state above, diligently yearning. Why is there an entry into the superior joy of wisdom on this Ground?' Yi (Master Yiji) says: 'Previously, what was hoped for was a defiled attachment to Dharma, arising in the seventh Bhumi and severed in the eighth Bhumi. Now, this Ground only has the love of the superior unobstructed understanding of wisdom in undefiled contemplation, not a defiled attachment to Dharma, so it is different from before.' These Bodhisattvas, even to the point of being able to speak all Dharmas for others, is the second sentence. Ji (Master Kuiji) says: 'Question: Why are the eight Bhumis and above called'

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無加行。此地有超加行智之言。義曰。前七地中於上解脫須勤加行方乃趣得名加行。于佛地中欲為有情說法任運而說非加行。今此住已趣入上解脫。故無加行智任運如異熟增勝。然欲為有情說法時不能如佛任運說。須作意起說。即無漏觀中起作意說法名起加行。故不同前。普於一切說法所作下第三明此所作事如實知。地經明稠林有十一。一眾生心行稠林。二煩惱行。三業行。四根行。五信行。六性行。七深心行。八使行。九生行。十習氣行。十一三聚差別行稠林。三藏云。信者錯翻。應是勝解。故華嚴經云勝解脫也。今此文云當知此中說法所作者。正出稠林。此下文相極難。三藏勘釋論以釋此文。言謂於一切近稠林行者。此總舉十一稠林。如心行等十一稠林即是菩薩所觀境也。如此雜染如此清凈者是心行稠林也。即染凈心行故。由此雜染者即是煩惱稠林業行稠林。由此清凈者是根行稠林。謂信等五根也。若所雜染者若所清凈者謂信行稠林。即是勝解。若與煩惱相應名所雜染。若與清凈法相應若所清凈。若非一向者說性行相稠林深心行相稠林。是菩薩所觀。或是有性或是無性非一向也。若是一向者是使行稠林心生行稠林。謂諸屬煩惱一向染故。菩薩息苦等五生是清凈故之言一向也。問伎行稠林與前煩惱稠林何別。答煩惱

是上心。使是種子。故有此別。若通二種者。謂習氣稠林及三聚行稠林。此通攝性行稠林等四種習氣故云二種。又攝三聚有情故云通二種也。景師云。謂於一切近稠林行如此雜染如此清凈者。總舉染凈法也。由此雜染由此清凈者舉凈因也。若所雜染若所清凈者明染凈果也。若非一向者邪定正定聚也。若通二種者通三聚也。言稠林行者。如經說有十一。地論云。稠林者眾多義故。難知義故。行者不正信義故。廣說如彼論。如是菩薩已下第四明方便善巧成大法師。云于說法中方便善巧者牒上第二句。于說所作方便善巧者牒上第三句。基言。說法威儀名于說善巧。稱機宜說名于說所作。又所詮合理名于說善巧。稱機益物名于說所作。於一切種成大法師者。地經云。菩薩住善慧地中。略說作大法師住在大法師深妙義中護諸佛法藏。論釋是中說者持者二句示現。住在大法師深妙義中者有二十種能作法師事。一時。二正意。三頓。四相續。五漸。六者次七句義漸次。八示。九喜。十勸。十一具德。十二不毀。十三不亂。十四如法。十五隨眾。十六慈心。十七安隱心。十八憐愍心。十九不著利養名聞。二十不自讚毀他。乃至廣釋。獲得無量陀羅尼門者。經云。得眾義陀羅尼。乃至第十得種種義陀羅尼。得如是等陀羅尼門。滿足十阿僧

【現代漢語翻譯】 現代漢語譯本： 這是上等的心。這就像種子一樣。因此才會有這樣的區別。如果貫通兩種稠林，那就是指習氣稠林和三聚行稠林。這裡貫通攝取了性行稠林等四種習氣，所以說是兩種。又因為攝取了三聚有情，所以說是貫通兩種。景師說，『對於一切接近稠林的行為，像這樣雜染，像這樣清凈』，這是總括地舉出染凈之法。『由此雜染，由此清凈』，這是舉出清凈的因。『如果被雜染，如果被清凈』，這是說明染凈的果。『如果不是一向』，這是指邪定聚和正定聚。『如果貫通兩種』，這是指貫通三聚。說到稠林行，如經中所說有十一種。《地論》說，稠林的意思是眾多，難以知曉。行，是不正信的意思。詳細的解釋可以參考《地論》。像這樣，菩薩以下第四部分說明方便善巧成就大法師。『在說法中方便善巧』，這是呼應上面的第二句話。『在所說所作中方便善巧』，這是呼應上面的第三句話。基師說，說法的威儀叫做『于說善巧』。根據根機適宜地說法叫做『于說所作』。又，所詮釋的道理合理叫做『于說善巧』。根據根機使眾生受益叫做『于說所作』。『在一切種類中成就大法師』，《地經》說，菩薩住在善慧地中，簡略地說，作為大法師住在深妙的意義中，護持諸佛的法藏。論的解釋中，『說者』和『持者』這兩句話是示現。『住在深妙的意義中』，有二十種能做法師的事情。一是時機，二是正意，三是頓悟，四是相續，五是漸悟，六是次第，七是句義漸次，八是示現，九是歡喜，十是勸導，十一是具足功德，十二是不譭謗，十三是不錯亂，十四是如法，十五是隨順大眾，十六是慈悲心，十七是安穩心，十八是憐憫心，十九是不貪著利養名聞，二十是不自我讚揚譭謗他人。乃至廣為解釋。『獲得無量陀羅尼門』，經中說，『得到眾義陀羅尼』，乃至第十『得到種種義陀羅尼』。得到像這樣的陀羅尼門，滿足十阿僧祇劫（asamkhya）。

【English Translation】 English version: This is a superior mind. It is like a seed. Therefore, there is this distinction. If one understands both types of 'dense forests' (chow lin), it refers to the 'dense forest of habitual tendencies' (xíqì chow lin) and the 'dense forest of the three groups of actions' (sān jù xíng chow lin). This encompasses the four types of habitual tendencies, including the 'dense forest of nature and conduct' (xìngxíng chow lin), hence it is called 'two types'. Furthermore, because it encompasses sentient beings of the three groups, it is called 'understanding both types'. Master Jing said, 'Regarding all actions approaching the dense forest, like this defilement, like this purity,' this is a general statement encompassing defiled and pure dharmas. 'From this defilement, from this purity,' this points out the cause of purity. 'If defiled, if purified,' this clarifies the result of defilement and purity. 'If not one-sided,' this refers to the 'group of wrong determination' (xié dìng jù) and the 'group of right determination' (zhèng dìng jù). 'If understanding both types,' this refers to understanding the three groups. Speaking of 'dense forest conduct', as the sutra says, there are eleven types. The Shidi Jing Lun (地論) says, 'Dense forest' means numerous and difficult to know. 'Conduct' means incorrect belief. A detailed explanation can be found in that treatise. Thus, from 'Bodhisattva' onwards, the fourth part explains how skillful means accomplish a great Dharma master. 'Skillful means in teaching the Dharma,' this echoes the second sentence above. 'Skillful means in what is said and done,' this echoes the third sentence above. Master Ji said, the demeanor of teaching the Dharma is called 'skillful in teaching'. Speaking appropriately according to the capacity of the audience is called 'skillful in what is done'. Furthermore, the doctrine being reasonable is called 'skillful in teaching'. Benefiting beings according to their capacity is called 'skillful in what is done'. 'Accomplishing a great Dharma master in all kinds,' the Dashabhumi Sutra (地經) says, 'Bodhisattvas dwell in the 'Land of Good Wisdom' (shàn huì dì), briefly speaking, acting as great Dharma masters, dwelling in the profound meaning of great Dharma masters, protecting the Dharma treasury of all Buddhas.' The commentary explains that the two phrases 'speaker' (shuō zhě) and 'holder' (chí zhě) are manifestations. 'Dwelling in the profound meaning of great Dharma masters' means having twenty abilities to perform the duties of a Dharma master: 1. appropriate timing, 2. correct intention, 3. sudden enlightenment, 4. continuity, 5. gradual enlightenment, 6. sequence, 7. gradual sequence of meaning, 8. manifestation, 9. joy, 10. encouragement, 11. possessing virtues, 12. non-defamation, 13. non-confusion, 14. according to the Dharma, 15. following the assembly, 16. loving-kindness, 17. peaceful mind, 18. compassionate mind, 19. non-attachment to gain and fame, 20. non-self-praise and non-criticism of others. And so on, with extensive explanations. 'Obtaining countless 'dharani gates' (tuóluóní mén),' the sutra says, 'Obtaining the 'dharani of numerous meanings' (zhòng yì tuóluóní),' and even the tenth, 'obtaining the 'dharani of various meanings' (zhǒngzhǒng yì tuóluóní).' Obtaining such 'dharani gates' fulfills ten asamkhyas (阿僧祇劫).

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祇百千。於一切種音詞支具剖析善巧者即詞無礙。辯才無盡者樂說無礙者也。成就如是法陀羅尼領受堪能者。如經云。是菩薩於一佛所以十阿僧祇百千陀羅尼門聽受法。如一佛聽法余無量無邊諸佛亦爾。菩薩由此勝無礙解引發言詞能坐如是微妙法座者。由余三辨引發詞辨。所作自在。堪升法座。廣說四無礙。如彼經中。若於是中者。釋論云。謂說法時大集會中也。若於是處者。謂說法國土處也。宣說正法盡所有門者。隨其根宜說正法盡彼法門。若由此故乃至皆悉成就者。由此機根于諸有情或謂勸導或謂慰喻。此等堪能悉皆成熟。善根清凈受生威力如經應知者。第五六七句也。善根凈者。如經云。譬如真金作莊嚴具已係在轉輪聖王若頭若項。一切小王四天下人所有一切諸莊嚴具無能及者。如是菩薩住此地中善根轉勝明凈。一切二乘及下地菩薩所不能壞。又云。譬如大梵王三千世界中所有一切深稠林處皆悉能照。如是菩薩住此地善根光明照諸眾生煩惱心稠林處照已還攝。受生者如經說。住此地中多作大梵天王。得大勢力主三千世界于中自在。威力者如經說。於一念間得十阿僧祇百千佛國土微塵數三昧及見佛等。乃至廣說。最上成滿菩薩住中。初問。次解。后結釋會名。解中準下結文。既無別結。是則文難開判。若依地論。

第十地中有八分差別。一方便作滿足地分。二得三昧滿足分。三得受位分。四入大盡分。五地釋名分。六神通力無上有上分。七地影像分。八地利益分。今此文但有前六略無後二。今準前來判為九句。初明九地行滿堪入十地為灌頂王。地論名方便作滿足地分。如經說。佛若菩薩如是無量智善觀智乃至第九菩薩地善釋智。善滿足清白法等。乃至名為得至一切種一切智智受位。地論釋地方便作滿足地分者。于初地至九地中善釋智業應知。此善釋智有七種相。一善修行故有三句。如經善滿足清白法集無量助道法善攝大功德智慧故。下有六相配經下六句。廣釋如彼。得離垢等乃至現在前故者。第二明得三摩地現前。地論名三昧分。言得離垢等無量無數勝三摩地者。如經言。佛子菩薩隨順行如是智得入受位地。即得菩薩名離垢三昧而現在前。乃至第十名現一切諸佛現前住菩薩三昧而現在前。如是等上首十阿僧祇百千諸三昧門皆現在前。言作彼所作者。當彼經中次云菩薩入此一切三昧善智三昧方便乃至三昧所作正受。言一切智智等者。當經次云最後三昧名一切智智受勝位菩薩三昧而現在前。得一切佛相稱妙座乃至普能引導所化有情者。第三明得一切佛相稱妙座灌頂化導。地論此名為得受位分。如經云。是三昧現在前時。即有大寶蓮

【現代漢語翻譯】 現代漢語譯本 第十地有八種差別：第一是方便行圓滿地分，第二是獲得三昧圓滿分，第三是獲得受位分，第四是進入大盡分，第五是地之釋名分，第六是神通力無上有上分，第七是地之影像分，第八是地之利益分。現在這段文字只有前六種，略去了后兩種。現在參照前面的內容，將其分為九句。首先說明第九地的修行圓滿，堪能進入第十地，成為灌頂王。在《地論》中，這被稱為方便行圓滿地分。如經文所說：『佛若菩薩如此以無量智、善觀智乃至第九菩薩地的善釋智，善於圓滿清凈之法等，乃至名為得到一切種一切智智的受位。』《地論》解釋說，方便行圓滿地分是指，在初地到九地中，善於解釋智慧之業，應當知曉。這種善於解釋的智慧有七種相。第一是善於修行，因此有三句。如經文所說：『善於圓滿清凈之法，聚集無量助道之法，善於攝取大功德智慧。』下面有六種相，對應經文的下面六句，詳細解釋如彼處。『得到離垢等乃至現在前』，這是第二點，說明獲得三摩地現前。《地論》稱之為三昧分。所謂『得到離垢等無量無數殊勝三摩地』，如經文所說：『佛子菩薩隨順修行如此智慧，得以進入受位地，即得到菩薩名為離垢三昧而現在前，乃至第十名為現一切諸佛現前住菩薩三昧而現在前。』像這樣以上首十阿僧祇百千種三昧門都現在前。所謂『作彼所作者』，當彼經文中接著說：『菩薩進入此一切三昧，善於智慧三昧方便，乃至三昧所作正受。』所謂『一切智智等』，當經文接著說：『最後的三昧名為一切智智受勝位菩薩三昧而現在前。』得到一切佛相稱的妙座，乃至普遍能夠引導所化有情，這是第三點，說明得到一切佛相稱的妙座，灌頂化導。《地論》稱此為得到受位分。如經文所說：『是三昧現在前時，即有大寶蓮

【English Translation】 English version The tenth Bhumi (stage of a Bodhisattva's path) has eight distinctions: 1. The division of the Bhumi of fulfilling expedient actions (Upaya-kausalya-paripurna-bhumi). 2. The division of attaining Samadhi (concentration) fulfillment. 3. The division of attaining the position of empowerment (Abhiseka). 4. The division of entering the Great Exhaustion (Mahaparinirvana). 5. The division of explaining the name of the Bhumi. 6. The division of unsurpassed and supreme power of superknowledges (Abhijnana). 7. The division of the image of the Bhumi. 8. The division of the benefits of the Bhumi. This text now only has the first six, omitting the last two. Now, according to the previous content, it is divided into nine sentences. First, it explains that the practice of the ninth Bhumi is complete and worthy of entering the tenth Bhumi as an Abhisheka (anointing) king. In the Dasabhumika Sutra commentary (Dilun), this is called the division of the Bhumi of fulfilling expedient actions. As the sutra says: 'If a Buddha or Bodhisattva has such immeasurable wisdom, skillful observation wisdom, and even the skillful explanation wisdom of the ninth Bodhisattva Bhumi, is good at fulfilling pure dharmas, etc., and is even called attaining the position of receiving all-knowing wisdom (Sarvajna).' The Dasabhumika Sutra commentary explains that the division of the Bhumi of fulfilling expedient actions refers to being skilled in explaining the karma of wisdom in the first to ninth Bhumis, which should be known. This skillful explanation wisdom has seven aspects. First, there are three sentences because of skillful practice. As the sutra says: 'Skillful in fulfilling pure dharmas, gathering immeasurable auxiliary dharmas, and skillful in collecting great meritorious wisdom.' Below are six aspects, corresponding to the six sentences below in the sutra, with detailed explanations as there. 'Attaining freedom from defilement (Viraja) etc., until the present moment,' this is the second point, explaining the manifestation of Samadhi. The Dasabhumika Sutra commentary calls it the Samadhi division. The so-called 'attaining immeasurable and countless excellent Samadhis such as freedom from defilement,' as the sutra says: 'A Buddha's disciple, a Bodhisattva, following the practice of such wisdom, is able to enter the Bhumi of empowerment, and immediately attains the Bodhisattva name Viraja Samadhi, which manifests before him, and even the tenth is called the Bodhisattva Samadhi of all Buddhas manifesting and abiding before him.' Like this, the foremost ten Asamkhya (incalculable) hundreds of thousands of Samadhi gates all manifest before him. The so-called 'doing what is to be done,' in that sutra it continues: 'The Bodhisattva enters all these Samadhis, is skilled in the expedient of wisdom Samadhi, and even the Samadhi does right reception.' The so-called 'Sarvajna etc.,' in that sutra it continues: 'The last Samadhi is called the Bodhisattva Samadhi of Sarvajna receiving the supreme position, which manifests before him.' Attaining the wonderful seat befitting all Buddhas, and even universally able to guide sentient beings to be transformed, this is the third point, explaining attaining the wonderful seat befitting all Buddhas, Abhisheka transformation and guidance. The Dasabhumika Sutra commentary calls this attaining the position of empowerment. As the sutra says: 'When this Samadhi manifests before him, there is a great treasure lotus

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華王出。周圓如十阿僧祇百千三千大世界。乃至廣說。論釋是中得受位者。隨何等坐。隨何等身身量。隨何等眷屬。隨何等相。隨何等出處。隨所得位。隨如是說六事應知。乃至廣釋。今此中雲得一切佛相稱座者。是第一隨何等坐。坐處有十相。一云生相。如經即有大寶華王出故。二量相。如經周圓如十阿僧祇百千三千大千世界故。三勝相。如經眾寶莊嚴故。四地相。如經過世間境界故。五因相。如經世間善根所生。六成相。如經行諸法如約性境界所成故。七第一義相。如經光明善照一切法界故。善照者名為正觀故。八功德相。如經過諸天所有境界故。九體相。如經大琉璃摩尼寶為莖等故。十莊嚴具足相。如經華身有無量光明眾寶間錯其內無量寶網彌覆其上故。言身者是第二隨何等身量。如經說。爾時菩薩其身殊妙稱可華座等。言諸眷屬者。第三隨何等眷屬。如經說。爾時大寶蓮華王眷屬蓮華上皆有菩薩等。得大光明往來普照者。是第四隨何等相。如經說。是菩薩升大寶蓮華王座。及眷屬菩薩坐蓮華座入三昧已。爾時十方一切世界皆大震動。一切惡道皆悉休息。光明普照一切法界。一切世界皆悉嚴凈。皆得見聞一切諸佛大會。第五隨何等處者。即是光明所出處也。如經說。何以故。佛子是乃至功德智慧而現在前故也。

【現代漢語翻譯】 現代漢語譯本 華王（寶蓮華王）出現。其周圓廣大，相當於十阿僧祇百千三千大世界。乃至廣為解說。論述解釋其中得到受位者，是隨何種坐處，隨何種身量，隨何種眷屬，隨何種相，隨何種出處，隨所得位。應當像這樣說明這六件事。乃至廣為解釋。現在這裡說得到與一切佛相稱的座位的，這是第一種『隨何等坐』。坐處有十種相：一、云生相。如經文所說，『即有大寶華王出』。二、量相。如經文所說，『周圓如十阿僧祇百千三千大千世界』。三、勝相。如經文所說，『眾寶莊嚴』。四、地相。如經文所說，『經過世間境界』。五、因相。如經文所說，『世間善根所生』。六、成相。如經文所說，『行諸法如約性境界所成』。七、第一義相。如經文所說，『光明善照一切法界』。善照者名為正觀。八、功德相。如經文所說，『經過諸天所有境界』。九、體相。如經文所說，『大琉璃摩尼寶為莖』等等。十、莊嚴具足相。如經文所說，『華身有無量光明眾寶間錯其內，無量寶網彌覆其上』。所說的『身』，是第二種『隨何等身量』。如經文所說，『爾時菩薩其身殊妙稱可華座等』。所說的『諸眷屬』，是第三種『隨何等眷屬』。如經文所說，『爾時大寶蓮華王眷屬蓮華上皆有菩薩』等等。得到大光明往來普照的，是第四種『隨何等相』。如經文所說，『是菩薩升大寶蓮華王座，及眷屬菩薩坐蓮華座入三昧已，爾時十方一切世界皆大震動，一切惡道皆悉休息，光明普照一切法界，一切世界皆悉嚴凈，皆得見聞一切諸佛大會』。第五種『隨何等處』，就是光明所出的地方。如經文所說，『何以故？佛子是乃至功德智慧而現在前故也』。

【English Translation】 English version The Flower King (Bao Lian Hua Wang) appears. Its circumference is as vast as ten Asamkhya (阿僧祇) hundreds of thousands of three thousand great worlds. And so on, extensively explained. The treatise explains that those who receive their positions within it are determined by what kind of seat they occupy, what kind of body size they possess, what kind of retinue they are accompanied by, what kind of characteristics they exhibit, what kind of origin they have, and what position they attain. These six aspects should be understood as described. And so on, extensively explained. Now, here it says that those who obtain a seat befitting all Buddhas, this is the first 'what kind of seat'. There are ten aspects of the seat: 1. The aspect of cloud-birth. As the scripture says, 'Then a great Treasure Flower King appears.' 2. The aspect of measure. As the scripture says, 'Its circumference is as vast as ten Asamkhya hundreds of thousands of three thousand great chiliocosms.' 3. The aspect of superiority. As the scripture says, 'Adorned with various treasures.' 4. The aspect of ground. As the scripture says, 'Passing through the realms of the world.' 5. The aspect of cause. As the scripture says, 'Born from the good roots of the world.' 6. The aspect of accomplishment. As the scripture says, 'Practicing all dharmas as accomplished by the realm of inherent nature.' 7. The aspect of ultimate meaning. As the scripture says, 'Its light shines brightly on all Dharma realms.' 'Shining brightly' is called right view. 8. The aspect of merit. As the scripture says, 'Passing through all the realms possessed by the heavens.' 9. The aspect of substance. As the scripture says, 'With great lapis lazuli and mani jewels as stems,' and so on. 10. The aspect of complete adornment. As the scripture says, 'The flower body has immeasurable light, with various treasures interspersed within, and immeasurable jeweled nets covering it.' The 'body' mentioned is the second 'what kind of body size'. As the scripture says, 'At that time, the Bodhisattva's body was extraordinarily wonderful, befitting the flower seat, and so on.' The 'retinue' mentioned is the third 'what kind of retinue'. As the scripture says, 'At that time, the retinue of the Great Treasure Lotus Flower King, all the Bodhisattvas were on the lotus flowers,' and so on. Obtaining great light that shines universally is the fourth 'what kind of characteristics'. As the scripture says, 'When the Bodhisattva ascends the Great Treasure Lotus Flower King seat, and the Bodhisattvas of the retinue sit on the lotus flower seats and enter Samadhi (三昧), at that time, all the worlds in the ten directions greatly shake, all evil paths cease, the light shines universally on all Dharma realms, all worlds are adorned and purified, and all can see and hear the great assembly of all Buddhas.' The fifth 'what kind of place' is the place where the light emanates from. As the scripture says, 'Why? Because, Buddha-child, it is even the merits and wisdom that now appear before you.'

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一切行相一切智智灌灑其頂等者。第六隨所得位。如經說。如是佛子爾時諸佛放眉間白毫相光名益一切智通。乃至入彼頂時名為得位等。基云。謂以法水灌灑其頂名一切相。此乃一切智智也所作也。于彼解脫方便佛事等者。第四明於解脫方便得如實智逮得無量解脫總持神通。地論名入大盡分。則有五種。一智大。二解脫大。二三昧大。四陀羅尼大。五神通大。今此云彼解脫方便佛事者是三昧大。三昧能與解脫為因故。言解脫方便佛事。言得如實智者是智大。逮得無量解脫者是解脫大。陀羅尼門者是陀羅尼大。大神通力者是神通大。廣說如彼。及此增上乃至安立者。第五明得大念智訓詞安立。地論名地釋名分。釋名有三。一得大念力能受諸佛雲雨說法故名法雲。二法身普覆復降注法雨滅煩惱塵故名法雲。三降注法雨生物善芽故名法雲。今此中雲及此增上大念大智者。是第一釋名。增上引發訓詞安立者。是后二釋名也。然此釋名下自當釋。今先略標以充分次。及大神通增上引發者。第六明神通事。若依地論。此下並有神通力無上有上分。無上者比餘眾生神通力故。有上者由比于如來神通力故。善根清凈者是第七句。經云。佛子譬如善巧金師善治此金為莊嚴具。以無上摩尼寶珠間錯其中繫在自在天王若頸若頂。其餘天人莊嚴

【現代漢語翻譯】 現代漢語譯本：『一切行相一切智智灌灑其頂等者』，指的是第六隨所得位。正如經文所說：『如是佛子，爾時諸佛放眉間白毫相光，名益一切智通，乃至入彼頂時，名為得位等。』窺基法師解釋說：『用佛法之水灌灑其頂，名為一切相。』這指的是一切智智所作的佛事。『于彼解脫方便佛事等者』，指的是第四，闡明于解脫方便中，獲得如實之智，證得無量解脫總持神通。《十地經論》中稱為『入大盡分』，其中有五種殊勝：一、智慧廣大；二、解脫廣大；三、三昧廣大；四、陀羅尼廣大；五、神通廣大。這裡所說的『彼解脫方便佛事』，指的是三昧廣大，因為三昧能夠作為解脫的因緣，所以說是『解脫方便佛事』。『言得如實智者』，指的是智慧廣大。『逮得無量解脫者』，指的是解脫廣大。『陀羅尼門者』，指的是陀羅尼廣大。『大神通力者』，指的是神通廣大。詳細的解釋可以參考相關論著。『及此增上乃至安立者』，指的是第五，闡明獲得大念智，訓詞安立。《十地經論》中稱為『地釋名分』，釋名有三種：一、獲得大念力，能夠承受諸佛如雲似雨的說法，所以稱為『法雲』；二、法身普遍覆蓋，並且降注法雨，滅除煩惱塵垢，所以稱為『法雲』；三、降注法雨，生長善根的幼苗，所以稱為『法雲』。現在這裡所說的『及此增上大念大智者』，指的是第一種釋名。『增上引發訓詞安立者』，指的是后兩種釋名。然而這些釋名在下文會自行解釋，現在先簡略地標明，以便充分地理解其次第。『及大神通增上引發者』，指的是第六，闡明神通之事。如果依據《十地經論》，這以下都具有神通力，有無上和有上之分。『無上』，是相對於其他眾生的神通力而言；『有上』，是由於和如來的神通力相比而言。『善根清凈者』，是第七句。經文說：『佛子，譬如善巧的金匠，善於冶煉此金，製作為莊嚴器具，用無上的摩尼寶珠鑲嵌其中，繫在自在天王的頸項或頭頂，以及其餘天人的莊嚴。』 English version: 『All aspects of all-knowing wisdom sprinkling its crown, etc.』 refers to the sixth position of attainment. As the sutra says: 『Thus, Buddha's sons, at that time, all Buddhas emit a white hair-mark light from between their eyebrows, named benefiting all-knowing penetration, and when it enters their crowns, it is called the position of attainment, etc.』 Kuiji (窺基) explains: 『Sprinkling the crown with the water of Dharma is called all aspects.』 This refers to the Buddha's work done by all-knowing wisdom. 『Regarding the Buddha's work of expedient liberation, etc.』 refers to the fourth, clarifying that in the expedient of liberation, one obtains the wisdom of reality, attains immeasurable liberation, total retention, and supernatural powers. The Dasabhumika-sutra-sastra (十地經論) calls it 『entering the great exhaustion division,』 which has five kinds of excellence: first, great wisdom; second, great liberation; third, great samadhi; fourth, great dharani; fifth, great supernatural powers. The 『Buddha's work of expedient liberation』 mentioned here refers to great samadhi, because samadhi can be the cause of liberation, hence it is called 『Buddha's work of expedient liberation.』 『Speaking of obtaining the wisdom of reality』 refers to great wisdom. 『Attaining immeasurable liberation』 refers to great liberation. 『The dharani gate』 refers to great dharani. 『Great supernatural power』 refers to great supernatural powers. Detailed explanations can be found in relevant treatises. 『And this increasing up to establishment』 refers to the fifth, clarifying the attainment of great mindfulness and wisdom, and the establishment of terms. The Dasabhumika-sutra-sastra calls it 『division of explaining the ground,』 and there are three explanations: first, obtaining the power of great mindfulness, being able to receive the Buddhas' teachings like clouds and rain, hence it is called 『Dharma cloud』; second, the Dharma body universally covers and pours down the rain of Dharma, extinguishing the dust of afflictions, hence it is called 『Dharma cloud』; third, pouring down the rain of Dharma, growing the sprouts of good roots, hence it is called 『Dharma cloud.』 Now, the 『and this increasing great mindfulness and great wisdom』 mentioned here refers to the first explanation. 『Increasingly leading to the establishment of terms』 refers to the latter two explanations. However, these explanations will be explained later, now briefly stated to fully understand the sequence. 『And great supernatural powers increasingly leading』 refers to the sixth, clarifying the matter of supernatural powers. If based on the Dasabhumika-sutra-sastra, below this all have supernatural powers, with divisions of unsurpassed and surpassed. 『Unsurpassed』 is in relation to the supernatural powers of other beings; 『surpassed』 is because it is compared to the supernatural powers of the Tathagata (如來). 『Good roots are purified』 is the seventh sentence. The sutra says: 『Buddha's sons, just like a skillful goldsmith, who is good at refining this gold, making it into ornaments, inlaid with unsurpassed mani jewels, tied to the neck or crown of the King of Freedom (自在天王), and the ornaments of other gods and humans.』

【English Translation】 English version: 'All aspects of all-knowing wisdom sprinkling its crown, etc.' refers to the sixth position of attainment. As the sutra says: 'Thus, Buddha's sons, at that time, all Buddhas emit a white hair-mark light from between their eyebrows, named benefiting all-knowing penetration, and when it enters their crowns, it is called the position of attainment, etc.' Kuiji (窺基) explains: 'Sprinkling the crown with the water of Dharma is called all aspects.' This refers to the Buddha's work done by all-knowing wisdom. 'Regarding the Buddha's work of expedient liberation, etc.' refers to the fourth, clarifying that in the expedient of liberation, one obtains the wisdom of reality, attains immeasurable liberation, total retention, and supernatural powers. The Dasabhumika-sutra-sastra (十地經論) calls it 'entering the great exhaustion division,' which has five kinds of excellence: first, great wisdom; second, great liberation; third, great samadhi; fourth, great dharani; fifth, great supernatural powers. The 'Buddha's work of expedient liberation' mentioned here refers to great samadhi, because samadhi can be the cause of liberation, hence it is called 'Buddha's work of expedient liberation.' 'Speaking of obtaining the wisdom of reality' refers to great wisdom. 'Attaining immeasurable liberation' refers to great liberation. 'The dharani gate' refers to great dharani. 'Great supernatural power' refers to great supernatural powers. Detailed explanations can be found in relevant treatises. 'And this increasing up to establishment' refers to the fifth, clarifying the attainment of great mindfulness and wisdom, and the establishment of terms. The Dasabhumika-sutra-sastra calls it 'division of explaining the ground,' and there are three explanations: first, obtaining the power of great mindfulness, being able to receive the Buddhas' teachings like clouds and rain, hence it is called 'Dharma cloud'; second, the Dharma body universally covers and pours down the rain of Dharma, extinguishing the dust of afflictions, hence it is called 'Dharma cloud'; third, pouring down the rain of Dharma, growing the sprouts of good roots, hence it is called 'Dharma cloud.' Now, the 'and this increasing great mindfulness and great wisdom' mentioned here refers to the first explanation. 'Increasingly leading to the establishment of terms' refers to the latter two explanations. However, these explanations will be explained later, now briefly stated to fully understand the sequence. 'And great supernatural powers increasingly leading' refers to the sixth, clarifying the matter of supernatural powers. If based on the Dasabhumika-sutra-sastra, below this all have supernatural powers, with divisions of unsurpassed and surpassed. 'Unsurpassed' is in relation to the supernatural powers of other beings; 'surpassed' is because it is compared to the supernatural powers of the Tathagata (如來). 'Good roots are purified' is the seventh sentence. The sutra says: 'Buddha's sons, just like a skillful goldsmith, who is good at refining this gold, making it into ornaments, inlaid with unsurpassed mani jewels, tied to the neck or crown of the King of Freedom (自在天王), and the ornaments of other gods and humans.'

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之具無能及者。如是菩薩第十法雲地中不可思議智行一切眾生聲聞辟支佛從初地乃至住九地菩薩所不能及。又云。譬如摩醯首羅天王光明過一切生處眾生光明。能令眾生身心清凈。如是菩薩住此地中智慧光明乃至住九地菩薩所不能及。受生者第八句。經云。菩薩住此住中多作摩醯首羅天王具足自在。威力等者是第九句。經云。於一念間得十不可說百千萬億那由他佛世界微塵數三昧及見佛等。廣說如經。當知已下第三結釋會名。文分為三。初結上略說。次指經廣說。釋會異名。又此菩薩自如大云未現等覺無上菩提若現等覺者。基云。第十地有三心。一入二住三滿。此滿心中名等覺菩薩。如來名妙覺。其入住不名等覺。若在入住二心若未現等覺。若在滿心各已現等覺。又等覺是佛。未必是等覺菩薩。言此菩薩在當地未成等覺亦能化生如雲雨說法。若成等覺佛已亦能化生雲雨說法。言與佛相似。如等覺菩薩名等覺。上來廣明住中別辨說。自下總明。文分有五。初明修證分齊。二明斷障分位。三明清凈漸次。四明攝前功德品中八法在此十三住中。五明以大類少次第相當。初中分二。先通伏難。后明諸住修證經劫多小。前中難意。十地菩薩一一皆修萬行。云何前說初地修檀二地持戒三地修定四地道品等耶。故論為通。如是所說后

【現代漢語翻譯】 現代漢語譯本 之具無能及者。像這樣，菩薩在第十法雲地中所展現的不可思議的智慧和行為，是一切眾生、聲聞、辟支佛，乃至從初地到安住于第九地的菩薩都無法企及的。經中又說，譬如摩醯首羅天王（Maheśvara，自在天王）的光明勝過一切眾生所處的光明，能夠使眾生的身心清凈。像這樣，菩薩安住於此地時所展現的智慧光明，乃至安住于第九地的菩薩都無法企及。』受生者』是第八句。經中說，菩薩安住於此地時，多化作摩醯首羅天王，具足自在。』威力等者』是第九句。經中說，在一念之間，能夠獲得十不可說百千萬億那由他佛世界微塵數的三昧，並且見到佛等等。詳細的說明都在經中。應當知道，以下是第三部分，總結解釋會名的含義。文分為三個部分。首先總結上面略說的內容，其次指出經中的廣說，解釋會名的不同含義。此外，這位菩薩就像大云一樣，在沒有顯現等覺無上菩提之前，如果顯現等覺，基法師說：第十地有三種心，一是入，二是住，三是滿。這滿心中名為等覺菩薩。如來名為妙覺。入住二心不名為等覺。如果在入住二心，如果未顯現等覺，如果在滿心，各自已經顯現等覺。又等覺是佛，未必是等覺菩薩。說這位菩薩在當地未成等覺，也能像雲雨一樣化生說法。如果成就等覺佛，也能夠化生雲雨說法。說與佛相似，就像等覺菩薩名為等覺。上面廣泛地說明了安住其中的區別，下面總的說明。文分為五個部分。首先說明修證的界限，其次說明斷除障礙的位次，再次說明清凈的漸次，第四說明攝取前面功德品中的八法在此十三住中，第五說明以大類比小，次第相當。最初的部分分為兩個部分。首先普遍地伏除疑問，然後說明各個安住修證經歷的劫數多少。前面的部分中，疑問在於：十地菩薩一一都修習萬行，為什麼前面說初地修習佈施，二地持戒，三地修習禪定，四地修習道品等等呢？所以論著爲了通達。 English version Whose possessions are unmatched. Thus, the inconceivable wisdom and actions of a Bodhisattva in the tenth Dharma Cloud Ground are beyond the reach of all sentient beings, Śrāvakas (hearers), Pratyekabuddhas (solitary Buddhas), and even Bodhisattvas from the first ground up to those abiding in the ninth ground. Furthermore, it is said, 'For example, the light of Maheśvara (自在天王, Great Lord) surpasses the light of all beings in their respective realms, and can purify the body and mind of sentient beings.' Likewise, the light of wisdom of a Bodhisattva abiding in this ground is beyond the reach of even Bodhisattvas abiding in the ninth ground. 'Those who receive birth' is the eighth phrase. The sutra says, 'Bodhisattvas abiding in this abode often manifest as Maheśvara, possessing complete freedom.' 'Power and the like' is the ninth phrase. The sutra says, 'In a single moment, they attain countless Samādhis (三昧, concentration) equal to the dust particles of ten inexpressible hundreds of thousands of millions of Nayutas (那由他, a large number) of Buddha worlds, and see Buddhas, and so on.' The detailed explanations are in the sutra. It should be known that what follows is the third part, summarizing and explaining the meaning of the assembly's name. The text is divided into three parts. First, it summarizes the brief explanation above; second, it points to the extensive explanation in the sutra, explaining the different meanings of the assembly's name. Moreover, this Bodhisattva, like a great cloud, before manifesting Equal Enlightenment and unsurpassed Bodhi (菩提, enlightenment), if Equal Enlightenment is manifested, Master Ji said: 'The tenth ground has three minds: entering, abiding, and fulfilling. In this fulfilling mind, one is called an Equal Enlightenment Bodhisattva. The Tathāgata (如來, Thus Come One) is called Wonderful Enlightenment. The abiding and entering minds are not called Equal Enlightenment. If in the entering and abiding minds, Equal Enlightenment has not yet manifested; if in the fulfilling mind, Equal Enlightenment has already manifested.' Also, Equal Enlightenment is a Buddha, but not necessarily an Equal Enlightenment Bodhisattva. It is said that this Bodhisattva, not yet having attained Equal Enlightenment in that ground, can still manifest and teach the Dharma like clouds and rain. If they attain Equal Enlightenment and become a Buddha, they can also manifest and teach the Dharma like clouds and rain. It is said to be similar to a Buddha, just as an Equal Enlightenment Bodhisattva is called Equal Enlightenment. The above extensively explains the distinctions within the abode; the following provides a general explanation. The text is divided into five parts. First, it explains the boundaries of cultivation and realization; second, it explains the stages of cutting off obstacles; third, it explains the gradual progression of purification; fourth, it explains how the eight Dharmas in the preceding chapter on qualities are included in these thirteen abodes; fifth, it explains how the large categories correspond to the small categories in order. The initial part is divided into two parts. First, it universally refutes difficulties; then, it explains the number of Kalpas (劫, eons) experienced in the cultivation and realization of each abode. In the preceding part, the difficulty lies in: Bodhisattvas of the ten grounds all cultivate myriad practices, so why was it said earlier that the first ground cultivates giving, the second ground upholds precepts, the third ground cultivates Samādhi, the fourth ground cultivates the path factors, and so on? Therefore, the treatise is for understanding.

【English Translation】 Whose possessions are unmatched. Thus, the inconceivable wisdom and actions of a Bodhisattva in the tenth Dharma Cloud Ground are beyond the reach of all sentient beings, Sravakas (hearers), Pratyekabuddhas (solitary Buddhas), and even Bodhisattvas from the first ground up to those abiding in the ninth ground. Furthermore, it is said, 'For example, the light of Mahesvara (自在天王, Great Lord) surpasses the light of all beings in their respective realms, and can purify the body and mind of sentient beings.' Likewise, the light of wisdom of a Bodhisattva abiding in this ground is beyond the reach of even Bodhisattvas abiding in the ninth ground. 'Those who receive birth' is the eighth phrase. The sutra says, 'Bodhisattvas abiding in this abode often manifest as Mahesvara, possessing complete freedom.' 'Power and the like' is the ninth phrase. The sutra says, 'In a single moment, they attain countless Samadhis (三昧, concentration) equal to the dust particles of ten inexpressible hundreds of thousands of millions of Nayutas (那由他, a large number) of Buddha worlds, and see Buddhas, and so on.' The detailed explanations are in the sutra. It should be known that what follows is the third part, summarizing and explaining the meaning of the assembly's name. The text is divided into three parts. First, it summarizes the brief explanation above; second, it points to the extensive explanation in the sutra, explaining the different meanings of the assembly's name. Moreover, this Bodhisattva, like a great cloud, before manifesting Equal Enlightenment and unsurpassed Bodhi (菩提, enlightenment), if Equal Enlightenment is manifested, Master Ji said: 'The tenth ground has three minds: entering, abiding, and fulfilling. In this fulfilling mind, one is called an Equal Enlightenment Bodhisattva. The Tathagata (如來, Thus Come One) is called Wonderful Enlightenment. The abiding and entering minds are not called Equal Enlightenment. If in the entering and abiding minds, Equal Enlightenment has not yet manifested; if in the fulfilling mind, Equal Enlightenment has already manifested.' Also, Equal Enlightenment is a Buddha, but not necessarily an Equal Enlightenment Bodhisattva. It is said that this Bodhisattva, not yet having attained Equal Enlightenment in that ground, can still manifest and teach the Dharma like clouds and rain. If they attain Equal Enlightenment and become a Buddha, they can also manifest and teach the Dharma like clouds and rain. It is said to be similar to a Buddha, just as an Equal Enlightenment Bodhisattva is called Equal Enlightenment. The above extensively explains the distinctions within the abode; the following provides a general explanation. The text is divided into five parts. First, it explains the boundaries of cultivation and realization; second, it explains the stages of cutting off obstacles; third, it explains the gradual progression of purification; fourth, it explains how the eight Dharmas in the preceding chapter on qualities are included in these thirteen abodes; fifth, it explains how the large categories correspond to the small categories in order. The initial part is divided into two parts. First, it universally refutes difficulties; then, it explains the number of Kalpas (劫, eons) experienced in the cultivation and realization of each abode. In the preceding part, the difficulty lies in: Bodhisattvas of the ten grounds all cultivate myriad practices, so why was it said earlier that the first ground cultivates giving, the second ground upholds precepts, the third ground cultivates Samadhi, the fourth ground cultivates the path factors, and so on? Therefore, the treatise is for understanding.

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后住中支分功德非前前住一切都無然下品故不墮其數等者。前地雖修未成滿故所以不立。至后地滿方建立之。泰法師言。若依此菩薩十二住中所修功德性。初種姓住中亦具足有。然未成滿故未立餘十一住名。雖有此釋不及前解。第二文中分三。初總別分別諸住劫量。次定劫大小辨修長短。后明精進能轉不轉。前中先別後總。別云。又即於一一住中至得成滿者。一一住中經中多水火風等大劫修習方滿。然一切住已下是總論也。言此就恒常勇猛精進及言此即定等者。景師解云。初僧祇中行有興廢。但是空過。不修行時節卻不取。唯約智行以克取時。初地已去時行相扶無空過時。以得凈意樂故。次經第三無數大劫乃至證得最上成滿菩薩住者。基師云。何故此不言證得如來。義曰。此三劫皆在因故不言證佛。佛三劫外故。又前明二劫文皆有次第之言。乃至證得極喜住等。今此第三無次第之言。故不言如來地。但守自位。第二定劫多小中言若就后說乃至不過此量者。遠師云。以不思議經中百二十數作一僧祇量。又解。百二十數中初有百三為初劫量。次有十四為第二劫。復有三數為第三劫。景師云。此文分明。又引瓔珞經云。第十地滿更經多劫學象王步等方得菩提。證三祇外更經多劫。以小乘三祇滿后更經百劫修相好業。此事不然

。舊攝論云。或說三祇或說七僧祇或說三十三。今定明三大劫僧祇即得成佛不過不減。此處論文言但經三無數大劫不過此量。瓔珞經就第十地中義分無數小劫。于中修習象王步等猶是三祇數內而無有過。泰師云。以經正。但以論主以多攝小故云不過。又解。論辨實義不同小論。又云。瓔珞經者前秦世竺佛念譯而今三藏不信。備云。瓔珞經不在目錄。不堪用證。第三精進能轉不轉中。意謂地前行有興廢同住菩薩得有超。初地上無起。中劫者刀兵劫也。大劫者水火劫也。自下第二明斷障分位。此云三住斷除二障。是彼二障三處過義。謂于極喜住中乃至入如來住者。謂于初地斷惡趣煩惱。滅惡趣者多是分別。從多為論故云斷惡趣煩惱。又伏修惑上中二品全不現行。于第八地中斷除惑上中二品。伏其下品總不現前。金剛心時頓斷一切惑種子。三藏云。依對法說。一切煩惱皆伏至後金剛方斷。此中文說第八地斷者。但斷惑種體上有不調柔性亦名斷粗重。非斷種體。其初地中斷見惑粗重並粗重所依見惑種子總名粗重。第八地唯斷粗重未除修惑種。以修惑種於十地中所受報身份段變易所有功能助業牽生故留不斷。故第八十云。於十地中但修所智障對治不修煩惱障對治。泰云。舊來諸師殘氣名為習氣。今則不爾。煩惱種子亦名習氣。亦

名隨眠。當知所知障品所有粗重亦有三種等者。景雲。此云在面板實者多就樹木。樹心貞固名實。舊云面板骨。亦名皮肉心。此二種名通約情非情法為喻。佛地皆斷實者。據解脫道證斷名斷。類斷煩惱障亦應名佛地斷。而言最上菩薩斷。有據無礙斷。類斷所知障。無礙正斷亦應言最上住斷。此據影略互顯。基云。何故煩惱障不言在皮等。義曰。煩惱有品。以三品言之。今此障不然。故以在皮等言也。三藏云。此之據粗重不據所知障種子文。備師據所知障。於三住中乃至修斷資糧者。景雲。種姓解行住修極喜住斷惑資糧。從初地修道乃至七地修第八地斷道資糧。九地修十地道資糧。此乃偏據三祇滿處說三住斷。理實煩惱障中修惑諸住不斷。備云。如所知障於十地中地地別斷修道煩惱亦于諸地諸地別斷。而約究竟處說故言三住斷也。餘地斷未究竟故言修斷資糧。基云。所知障地地斷。何故今言資糧耶。義云。雖斷自地由起后地諸惑此三處斷之。並后地自地永不行故。不同餘地。不言資糧也。第三明清凈漸次中以合三慧為一。故伹十一。第四明攝前功德品中八法在此十三住中。功德品云。有八種法能具足攝一切大乘。一者菩薩藏教。二者即于如是菩薩藏中顯示諸真實教。三者即于如是菩薩藏中顯示一切諸佛菩薩不可思議最勝

廣大威力之教。四者于上所說如理聽聞。五者如理思量為先趣勝意樂。六者趣勝意樂為先入修行相。七者入修行相為先修果成滿。八者即由如是修果成滿究竟出離。今此云謂于第一第二住中至聽受思惟者。種姓解行。二住中攝前五法于菩薩藏者。是八法中前三皆是菩薩藏故。生信勝解聽受者即彼第四。思惟者即彼第五。論實以後諸地非無此五。據謂上用增時分齊語。言第三住中得勝意樂趣向前行勝修行者。即攝第六一分。謂趣勝意樂為先。以初地中初得無相。趣向無相之前行。故得一分。言于餘一切乃至有加行有功用無相住中得修廣大者。此攝第六一分。謂入修行相也。共初地通攝第六無相修。此即修習無相修。如此廣大非如初地得名前行修。于上三種凈行所攝菩薩住中修果成滿者。八九十地攝彼第七入修行相為先修果成滿也。如來住中當知獲得究竟出離者。攝彼第八即由如是修果成滿究竟出離。第五明以大類小次第相當。聲聞有十二住。景雲。一是種姓即在未發心時本有種姓。二在七方便。三在見道乃至初果。第四戒學。第五定學皆在進斷欲界修惑方便道中。第六在斷上三品惑。第七在斷中品三惑。第八斷下三品惑。此三是慧。第九已得四根本定與彼無色為加行道。第十是三無色。以三無色有真無漏舍一切相名無相

【現代漢語翻譯】 現代漢語譯本 廣大威力之教：第一，如理聽聞之前提是具備四種條件。第二，如理思量是趣向殊勝意樂的前提。第三，趣向殊勝意樂是進入修行之相的前提。第四，進入修行之相是修習圓滿成就的前提。第五，通過如此修習圓滿成就，最終究竟出離。這裡所說的第一和第二住，直到聽聞和思惟，指的是種姓和解行。這兩種住包含了菩薩藏中的前五種法，因為八法中的前三種都屬於菩薩藏。生起信心和殊勝理解，並聽聞，指的是第四種法。思惟，指的是第五種法。實際上，後面的各個地並非沒有這五種法，這裡只是強調在上層運用增多時的界限。第三住中獲得殊勝意樂，趣向前行殊勝修行，指的是第六種法的一部分，即趣向殊勝意樂為前提。因為在初地中初次獲得無相，趣向無相之前行，所以只獲得一部分。在其餘一切乃至有加行、有功用、無相住中獲得廣大修習，指的是第六種法的一部分，即進入修行之相。與初地共通的無相修，即是修習無相修。這種廣大並非像初地那樣獲得名稱的前行修。在上三種凈行所攝的菩薩住中，修習圓滿成就，指的是第八、第九、第十地，包含了第七種法，即進入修行之相為前提的修習圓滿成就。如來住中，應當知道獲得究竟出離，包含了第八種法，即通過如此修習圓滿成就而究竟出離。第五點說明以大類小，次第相當。聲聞有十二住。景法師說：第一是種姓，即在未發心時本有的種姓。第二是在七方便。第三是在見道乃至初果。第四是戒學。第五是定學，都在進斷欲界修惑的方便道中。第六是在斷除上三品惑。第七是在斷除中品三惑。第八是斷除下三品惑。這三種是慧。第九是已經獲得四根本定，並以無色定作為加行道。第十是三無色定，因為三無色定具有真實無漏，捨棄一切相，名為無相。

【English Translation】 English version The teaching of vast power: First, the four conditions mentioned above are prerequisites for listening to the Dharma properly. Second, proper contemplation is the prerequisite for aspiring to excellent intention. Third, aspiring to excellent intention is the prerequisite for entering the aspect of practice. Fourth, entering the aspect of practice is the prerequisite for cultivating the fulfillment of fruition. Fifth, through such cultivation and fulfillment of fruition, one ultimately attains complete liberation. Here, the first and second abodes, up to listening and contemplation, refer to lineage and understanding and practice. These two abodes encompass the first five Dharmas in the Bodhisattva Treasury, because the first three of the eight Dharmas belong to the Bodhisattva Treasury. Generating faith and excellent understanding, and listening, refer to the fourth Dharma. Contemplation refers to the fifth Dharma. In reality, the later Bhumis are not without these five Dharmas, but here it is emphasized the boundary when the usage increases in the upper levels. In the third abode, obtaining excellent intention and aspiring to advance in excellent practice refers to a portion of the sixth Dharma, namely, aspiring to excellent intention as a prerequisite. Because in the first Bhumi, one initially obtains no-form, aspiring to the preliminary practice of no-form, so only a portion is obtained. In all the remaining abodes, up to the abode of no-form with effort, exertion, and no-form, obtaining vast cultivation refers to a portion of the sixth Dharma, namely, entering the aspect of practice. The no-form cultivation common with the first Bhumi is the cultivation of no-form. This vastness is not like the preliminary practice of obtaining a name in the first Bhumi. In the Bodhisattva abodes encompassed by the above three kinds of pure conduct, cultivating the fulfillment of fruition refers to the eighth, ninth, and tenth Bhumis, encompassing the seventh Dharma, namely, cultivating the fulfillment of fruition with entering the aspect of practice as a prerequisite. In the Tathagata abode, one should know that one obtains complete liberation, encompassing the eighth Dharma, namely, ultimately liberating through such cultivation and fulfillment of fruition. The fifth point explains that the large categories correspond to the small categories in order. The Sravakas have twelve abodes. Master Jing said: First is lineage (gotra), which is the inherent lineage before the mind of enlightenment is aroused. Second is in the seven expedients. Third is in the path of seeing up to the first fruit. Fourth is the discipline of precepts. Fifth is the discipline of concentration, all in the expedient path of advancing in severing the delusions of the desire realm. Sixth is in severing the upper three grades of delusion. Seventh is in severing the middle three grades of delusion. Eighth is in severing the lower three grades of delusion. These three are wisdom. Ninth is having already obtained the four fundamental dhyanas, and using the formless dhyanas as an auxiliary path. Tenth is the three formless dhyanas, because the three formless dhyanas possess true non-outflow, abandoning all forms, and are called no-form.

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住。十一從斷非想九無礙及得滅定。十二是阿羅漢果真實諦。攝論疏中亦作此判。以小乘十二但類菩薩學地十二住。不取第十三如來住。釋家又解。依未至定離欲初禪初禪方便道名第九。以四根本禪為第十。以舍欲界種種非法相故即取四空乃至非想。第九無礙及得滅定為第十一。無學為第十二。前八如故。泰云。初住是五停總別解脫分善。此就習種姓說。若解性種亦通無始生死。第二住是暖等四位與見道為加行也。第三在真相見道戒定慧三學位者得初果已後起勝進道時為欲修惑。復修習戒定慧三學則為三住也。后之四住大同釋家又解。基云。如諸聲聞乃至第四住亦爾者。此中聲聞非得初果住時如菩薩第四住。菩薩第四住在第二地離初地故。今準聲聞在初果進趣心中為論。故與菩薩相似。又住果時亦得類菩薩以戒得初果亦有故。何故要似菩薩屬初地時名第四住。前解為勝。失所傳故。其下心學慧學準此在進趣心應知。

第三持究竟瑜伽處

生品第一者。菩薩地四處此為第三。由前隨要便得究竟攝利自他故名究竟瑜伽處。有五品。攝生為初故言第一。就五品內。初有三品辨自分行。次有一品辨勝進行。後有一品對行辨果。前中有二。初有二品正辨自分行。后之一品辨行所依地。前中復二。初明五生利眾生行。

【現代漢語翻譯】 現代漢語譯本： 住。十一是從斷非想（既非想非非想處定）九無礙（九種無礙解脫道）及得滅定（入滅盡定）。十二是阿羅漢果（證得阿羅漢果位）真實諦。攝論疏中也這樣判別。因為小乘的十二住只是類似於菩薩學地的十二住，不取第十三如來住。釋家又解釋說，依據未至定（未到地定）離欲初禪（脫離慾望的初禪），初禪方便道（初禪的方便道）名為第九。以四根本禪（色界四禪）為第十。因為捨棄欲界種種非法相的緣故，就取四空（四空定）乃至非想（非想非非想處定）。第九無礙（九種無礙解脫道）及得滅定（入滅盡定）為第十一。無學（無學果位）為第十二。前八住和之前一樣。泰法師說，初住是五停心觀（五種停止妄念的觀法）總別解脫分善（總相和別相的解脫分善根）。這是就習種姓（習慣性的種姓）來說的。如果理解為性種（本性種姓），也通於無始生死。第二住是暖位（暖位）、頂位（頂位）、忍位（忍位）、世第一位（世第一位）這四位，與見道（見道位）作為加行。第三住在真相見道（真實相的見道），戒定慧三學位的修行者，得到初果（須陀洹果）之後，發起殊勝的精進之道時，爲了斷除欲修惑（欲界的煩惱），再次修習戒定慧三學，這就是三住。後面的四住大體上和釋家的解釋相同。窺基法師說，像諸位聲聞乃至第四住也是這樣。這裡說的聲聞不是指證得初果住的修行者，如同菩薩的第四住。菩薩的第四住在第二地，離開了初地。現在按照聲聞在初果進趣心中來論述，所以和菩薩相似。又住在果位時，也可以類似於菩薩，因為以戒律證得初果也是有的。為什麼要像菩薩屬於初地時才稱為第四住呢？之前的解釋更為殊勝，因為沒有失傳。其下心學（學習心的法門）、慧學（學習智慧的法門）可以參照這個，在進趣心中應該知道。

第三持究竟瑜伽處

生品第一，菩薩地的四個處所，這是第三個。因為之前隨著要點就能得到究竟的攝取利益自己和他人，所以稱為究竟瑜伽處。有五品。攝取眾生為開始，所以說第一。就五品之內，開始有三品辨別自己的修行。其次有一品辨別殊勝的精進行。最後有一品針對修行辨別結果。前面中有兩個。開始有兩品辨別自己的修行。後面的一品辨別修行所依賴的土地。前面中又分為兩個。開始說明五種生利眾生的行為。

English version: Dwelling. Eleven is from severing the Neither Perception Nor Non-Perception (neither perception nor non-perception realm) Nine Unimpeded (nine kinds of unobstructed liberation paths) and attaining Cessation Attainment (entering cessation attainment). Twelve is the Arhat Fruit (attaining the Arhat fruit) True Reality. The Commentary on the Compendium of Treatises also makes this judgment. Because the twelve dwellings of the Hinayana are only similar to the twelve dwellings of the Bodhisattva's learning stage, it does not take the thirteenth dwelling of the Tathagata. The Shakya school further explains that, according to the Unreached Concentration (unreached concentration), the First Dhyana (first dhyana) of detachment from desire, and the Expedient Path of the First Dhyana (expedient path of the first dhyana) are called the ninth. The Four Fundamental Dhyanas (four dhyanas of the form realm) are taken as the tenth. Because of abandoning the various unlawful aspects of the desire realm, the Four Emptinesses (four emptiness samadhis) and even Neither Perception Nor Non-Perception (neither perception nor non-perception realm) are taken. The Ninth Unimpeded (nine kinds of unobstructed liberation paths) and attaining Cessation Attainment (entering cessation attainment) are the eleventh. The No More Learning (no more learning fruit) is the twelfth. The first eight dwellings are the same as before. Master Tai said that the first dwelling is the Five Stopping Contemplations (five kinds of contemplations to stop deluded thoughts), the General and Specific Liberation Division Goodness (general and specific aspects of liberation division good roots). This is in terms of the Habitual Lineage (habitual lineage). If understood as the Nature Lineage (nature lineage), it also applies to beginningless birth and death. The second dwelling is the Four Positions of Warmth (warmth position), Summit (summit position), Patience (patience position), and World's First (world's first position), with the Path of Seeing (path of seeing) as an auxiliary practice. The third dwelling is for practitioners in the True Appearance Path of Seeing (true appearance of the path of seeing), the Three Learnings of Discipline, Concentration, and Wisdom, who, after attaining the First Fruit (Srotapanna fruit), initiate the supreme path of progress, and in order to sever the desire realm afflictions, again practice the Three Learnings of Discipline, Concentration, and Wisdom, which is the third dwelling. The latter four dwellings are largely the same as the Shakya school's explanation. Master Kuiji said that, like the various Shravakas, even the fourth dwelling is also like this. The Shravaka mentioned here does not refer to the practitioner who has attained the First Fruit dwelling, like the Bodhisattva's fourth dwelling. The Bodhisattva's fourth dwelling is in the second ground, having left the first ground. Now, according to the Shravaka's mind of progress in the First Fruit, it is discussed, so it is similar to the Bodhisattva. Also, when dwelling in the fruit position, it can also be similar to the Bodhisattva, because attaining the First Fruit through precepts also exists. Why must it be called the fourth dwelling when it is like the Bodhisattva belonging to the first ground? The previous explanation is more superior because it has not been lost. The learning of the mind (learning the dharma of the mind) and the learning of wisdom (learning the dharma of wisdom) below can be referred to this, and it should be known in the mind of progress.

The Third Holding the Ultimate Yoga Place

The First Chapter on Generation, this is the third of the four places of the Bodhisattva Ground. Because previously, according to the key points, one can obtain the ultimate gathering of benefiting oneself and others, it is called the Ultimate Yoga Place. There are five chapters. Gathering sentient beings is the beginning, so it is called the first. Within the five chapters, the first three chapters distinguish one's own practice. The second chapter distinguishes the supreme progress. The last chapter distinguishes the result based on the practice. In the front, there are two. The first two chapters distinguish one's own practice. The last chapter distinguishes the land on which the practice depends. In the front, there are again two. The beginning explains the five kinds of actions that generate benefit for sentient beings.

【English Translation】 Modern Chinese translation: Dwelling. Eleven is from severing the Neither Perception Nor Non-Perception (the state of neither perception nor non-perception). Nine Unimpeded (nine kinds of unobstructed liberation paths) and attaining Cessation Attainment (entering cessation attainment). Twelve is the Arhat Fruit (the state of attaining Arhatship) True Reality. The Commentary on the Compendium of Treatises also makes this judgment. Because the twelve dwellings of the Hinayana are only similar to the twelve dwellings of the Bodhisattva's learning stage, it does not take the thirteenth dwelling of the Tathagata. The Shakya school further explains that, according to the Unreached Concentration (unreached concentration), the First Dhyana (first dhyana) of detachment from desire, and the Expedient Path of the First Dhyana (expedient path of the first dhyana) are called the ninth. The Four Fundamental Dhyanas (four dhyanas of the form realm) are taken as the tenth. Because of abandoning the various unlawful aspects of the desire realm, the Four Emptinesses (four emptiness samadhis) and even Neither Perception Nor Non-Perception (neither perception nor non-perception realm) are taken. The Ninth Unimpeded (nine kinds of unobstructed liberation paths) and attaining Cessation Attainment (entering cessation attainment) are the eleventh. The No More Learning (no more learning fruit) is the twelfth. The first eight dwellings are the same as before. Master Tai said that the first dwelling is the Five Stopping Contemplations (five kinds of contemplations to stop deluded thoughts), the General and Specific Liberation Division Goodness (general and specific aspects of liberation division good roots). This is in terms of the Habitual Lineage (habitual lineage). If understood as the Nature Lineage (nature lineage), it also applies to beginningless birth and death. The second dwelling is the Four Positions of Warmth (warmth position), Summit (summit position), Patience (patience position), and World's First (world's first position), with the Path of Seeing (path of seeing) as an auxiliary practice. The third dwelling is for practitioners in the True Appearance Path of Seeing (true appearance of the path of seeing), the Three Learnings of Discipline, Concentration, and Wisdom, who, after attaining the First Fruit (Srotapanna fruit), initiate the supreme path of progress, and in order to sever the desire realm afflictions, again practice the Three Learnings of Discipline, Concentration, and Wisdom, which is the third dwelling. The latter four dwellings are largely the same as the Shakya school's explanation. Master Kuiji said that, like the various Shravakas, even the fourth dwelling is also like this. The Shravaka mentioned here does not refer to the practitioner who has attained the First Fruit dwelling, like the Bodhisattva's fourth dwelling. The Bodhisattva's fourth dwelling is in the second ground, having left the first ground. Now, according to the Shravaka's mind of progress in the First Fruit, it is discussed, so it is similar to the Bodhisattva. Also, when dwelling in the fruit position, it can also be similar to the Bodhisattva, because attaining the First Fruit through precepts also exists. Why must it be called the fourth dwelling when it is like the Bodhisattva belonging to the first ground? The previous explanation is more superior because it has not been lost. The learning of the mind (learning the dharma of the mind) and the learning of wisdom (learning the dharma of wisdom) below can be referred to this, and it should be known in the mind of progress.

The Third Holding the Ultimate Yoga Place

The First Chapter on Generation, this is the third of the four places of the Bodhisattva Ground. Because previously, according to the key points, one can obtain the ultimate gathering of benefiting oneself and others, it is called the Ultimate Yoga Place. There are five chapters. Gathering sentient beings is the beginning, so it is called the first. Within the five chapters, the first three chapters distinguish one's own practice. The second chapter distinguishes the supreme progress. The last chapter distinguishes the result based on the practice. In the front, there are two. The first two chapters distinguish one's own practice. The last chapter distinguishes the land on which the practice depends. In the front, there are again two. The beginning explains the five kinds of actions that generate benefit for sentient beings.

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后明六種攝眾生行。前中分三。初舉數列名。次次第解釋。后明五生攝生用盡。解除災生中。先問。次解。后結略指廣。解中有二。初辨息除現在五苦。后辨斷除邪見惡行。五苦者。一饑饉。二疾病。三兵甲。四怨敵。五治罰。言持有神驗諸明咒力攝受廣大良藥王身等者。以願力復以咒力攝受自身支節上下皆成良藥。分割施他除他疾疫。增上中基云。謂初住作一天王。二住四天下。乃至第八為小千界王。第九為二千世界主。第十菩薩生摩醯首羅天即凈土。其實在下二界間。以無漏業生故名究竟上。此據未得竟法界受用為論。景雲。具應言摩訶。摩訶是大。醯首羅此云自在。最後生中。或生波羅門大國師家等現等覺者。景雲。是變化身行相成道。若實報身最後生者。其身妹大生大蓮華量同法界。基述三藏言。有經言。佛告慈氏。汝波羅門家生。我剎帝利家生。我是右脅而生。汝是頂上化生。我受八十。汝年六萬歲等。此則有經與彌勒經相違。勘問。攝生周盡文云唯除凡地菩薩受生此取有智菩薩為五生者。有二釋。一云。唯取入於十信已上乃至十地為此五生。不取十信已前外凡種姓菩薩所受生也。二釋。唯取大地有智菩薩為物受生。不取地前凡地菩薩。以于眾生未平等故。初地至七地來所受五生通於變化。八地已上唯變化

【現代漢語翻譯】 現代漢語譯本 后明六種攝眾生行，前面中間分為三部分。首先列舉數列名稱，其次按順序解釋，最後說明五生攝生用盡，解除災難產生的原因。在解除災難產生的原因中，先提問，然後解答，最後總結並略微指出廣泛的內容。解答中包含兩點：首先辨別消除現在的五種痛苦，然後辨別斷除邪見惡行。五種痛苦是：一、饑荒；二、疾病；三、戰爭；四、怨敵；五、刑罰。 說到持有神驗的各種明咒力量，攝受廣大良藥王身等等，這是指以願力，又以咒力攝受自身，使肢體上下都變成良藥，分割施捨給他人，消除他們的疾病。增上中基（Zengshang Zhongji）中說，初住菩薩作為一天王，二住菩薩作為四大天下的王，乃至第八住菩薩作為小千世界的王，第九住菩薩作為二千世界的主，第十住菩薩生於摩醯首羅天（Maheśvara），即凈土。實際上，這個凈土位於下二界之間，因為以無漏業而生，所以稱為究竟上。這是根據尚未獲得究竟法界受用而說的。景（Jing）說，應該說摩訶（Mahā）摩醯首羅（Maheśvara），摩訶（Mahā）是大的意思，醯首羅（Maheśvara）這裡翻譯為自在。 在最後一生中，或者生於婆羅門（Brāhmana）大國師家等等，顯現等覺。景（Jing）說，這是變化身顯現成道。如果實報身是最後一生，那麼他的身體非常巨大，生於大蓮花中，大小與法界相同。基述三藏（Jishu Sanzang）說，有經典說，佛告訴慈氏（Maitreya），『你生於婆羅門（Brāhmana）家，我生於剎帝利（Kshatriya）家，我是從右脅而生，你是從頂上化生，我壽命八十歲，你壽命六萬歲等等。』這則經典與彌勒（Maitreya）經相違背，需要勘問。 攝生周盡文中說，『唯獨除去凡地菩薩受生』，這裡選取有智慧的菩薩作為五生，有兩種解釋。一種說法是，只選取入於十信以上乃至十地的菩薩作為這五生，不選取十信以前外凡種姓菩薩所受的生。另一種解釋是，只選取大地有智慧的菩薩為眾生受生，不選取地前凡地菩薩，因為他們對於眾生尚未平等。初地到七地菩薩所受的五生，可以是變化生，八地以上的菩薩則只有變化生。

【English Translation】 English version The latter explanation clarifies the six practices of gathering beings. The preceding middle section is divided into three parts. First, it lists the names of the series. Second, it explains them in order. Finally, it clarifies that the use of the five births to gather beings is exhausted, resolving the causes of disasters. Within the resolution of the causes of disasters, it first asks, then explains, and finally concludes by briefly pointing out the extensive content. The explanation contains two points: first, it distinguishes and eliminates the five sufferings of the present; second, it distinguishes and cuts off wrong views and evil actions. The five sufferings are: 1. famine; 2. disease; 3. warfare; 4. enemies; 5. punishment. Speaking of holding the efficacious powers of various bright mantras, gathering the vast body of the Medicine King, etc., this refers to using the power of vows and the power of mantras to gather oneself, transforming the limbs and body into good medicine, dividing and giving it to others, eliminating their diseases. The Zengshang Zhongji states that the Bodhisattva of the first stage acts as a king of one heaven, the Bodhisattva of the second stage acts as a king of the four continents, and so on, until the eighth stage Bodhisattva is the king of a small chiliocosm, and the ninth stage is the lord of two thousand worlds. The tenth stage Bodhisattva is born in the Maheśvara heaven, which is the Pure Land. In reality, this Pure Land is located between the lower two realms, and because it is born from non-outflow karma, it is called the ultimate supreme. This is based on the discussion of not yet obtaining the ultimate enjoyment of the Dharma realm. Jing states that it should be said Mahā Maheśvara, Mahā means great, and Maheśvara is translated here as 'self-existent'. In the last life, one may be born into the family of a Brāhmana great national teacher, etc., manifesting enlightenment. Jing states that this is a transformation body manifesting the attainment of the Way. If the reward body is the last life, then his body is extremely large, born in a great lotus flower, the size of which is the same as the Dharma realm. Jishu Sanzang states that some sutras say, 'The Buddha told Maitreya, 'You were born into a Brāhmana family, I was born into a Kshatriya family, I was born from the right side, you were born from the top of the head, I lived for eighty years, you lived for sixty thousand years, etc.' This sutra contradicts the Maitreya Sutra and needs to be investigated. The text on the complete gathering of beings states, 'Only excluding the birth of Bodhisattvas on the ordinary ground.' Here, intelligent Bodhisattvas are selected as the five births, and there are two explanations. One explanation is that only Bodhisattvas who have entered the ten faiths and above, up to the ten grounds, are selected as these five births, and the births received by Bodhisattvas of ordinary lineage before the ten faiths are not selected. The second explanation is that only intelligent Bodhisattvas on the great grounds are selected to receive births for beings, and Bodhisattvas on the ordinary ground before the grounds are not selected, because they are not yet equal towards beings. The five births received by Bodhisattvas from the first to the seventh grounds can be transformations, while Bodhisattvas above the eighth ground only have transformations.

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生。三藏存后釋好。

攝受。亦前明為物樂受五生。於五生身以六種攝攝益有情。次明攝品。就中初明六種攝受。于中初開六門。次依門釋。后明六攝義周盡。第二明攝受時難。于中初明遇十二難事。后明能治此十二之善巧方便。于中文相難可取別。基法師云。初之十一句次第各對一所治。第十一為釋上第十一第二艱難之事。論云。或於其中應觀輕重。如其所應而作方便者。即前第一。可知。或於其中應審簡補特伽羅即第二。由審簡擇前有情故柔軟美語自不起惱。或於此中攀緣勇猛攝受因轉者即第三。雖物鮮小運心攀緣薄布今遍起攝因。若發正愿者即第四。雖無力能普為營事。但發正愿後有為時普為營助。或於其中間制御其心不令流散即第五。諸受樂者多著放逸攝心不散能離流散。或於其中安狂其心者即第六。無能利生安心恭作后當果心。猛思擇者即第七。起思擇心可攝不可攝舍之。不生厭倦而自安忍者即第八。可知。或於其中而行放舍者。前釋第十言。於此物難捨故不應生戀而取施與之。或此釋前第七此生可舍前猛利思擇。合釋第八。或於其中發勤精進熾然無懈者。次第卻釋前第九。可知。若以此前行放舍卻釋前第七者。此即合解第九第十。或於其中善巧方便釋前第十一對治。可知。而正修行者釋前第十十二

【現代漢語翻譯】 現代漢語譯本 生。三藏（Tripitaka，佛教經典的總稱）儲存後世，解釋精妙。

攝受。也如前面所說，爲了使眾生樂於接受，經歷五種生命形態（五生）。在這五生之中，以六種攝（六波羅蜜，Six Perfections）來利益有情（sentient beings）。接下來闡明攝品（關於攝受的品）。其中首先闡明六種攝受（六波羅蜜）。在六種攝受中，首先開啟六個門徑（六波羅蜜的各個方面），然後依據這些門徑進行解釋，最後闡明六攝的意義圓滿周全。第二部分闡明攝受時的困難。其中首先闡明遇到十二種困難的事情。之後闡明能夠對治這十二種困難的善巧方便。在文句的結構上，難以區分。基法師說，最初的十一個句子，依次各自對應一個所要對治的困難。第十一句是解釋上面第十一和第二的艱難之事。論中說：『或者在這些困難中，應該觀察其輕重，根據情況採取相應的方便。』這指的是前面的第一種困難，可以理解。『或者在這些困難中，應該審慎地選擇補特伽羅（pudgala，人，個體）。』這指的是第二種困難。由於審慎地選擇有情，所以柔軟美妙的語言自然不會引起惱怒。『或者在此之中，攀緣勇猛的攝受因得以轉化。』這指的是第三種困難。即使事物微小，運用心力攀緣，少量佈施也能普遍地產生攝受的因。『如果發起正愿。』這指的是第四種困難。即使沒有能力普遍地為眾生營辦事務，只要發起正愿，以後有機會時，就能普遍地為眾生營助。『或者在這些困難中，控制住自己的心，不讓它流散。』這指的是第五種困難。那些享受快樂的人，大多沉溺於放逸，攝持心念不使其散亂，就能遠離流散。『或者在這些困難中，安頓狂亂的心。』這指的是第六種困難。沒有能力利益眾生，安心恭敬地去做，以後會有好的結果。『猛烈地進行思擇。』這指的是第七種困難。生起思擇之心，可以攝受的就攝受，不可以攝受的就捨棄。『不生厭倦而自我安忍。』這指的是第八種困難，可以理解。『或者在這些困難中，實行放舍。』前面解釋第十種困難時說：『對於難以捨棄的事物，不應該產生貪戀，而應該施捨出去。』或者這裡解釋前面的第七種困難，此生可以捨棄，前面猛烈地思擇。合併解釋第八種困難。『或者在這些困難中，發起勤奮精進，熾盛而不懈怠。』這依次是反過來解釋前面的第九種困難，可以理解。如果用前面的實行放舍來反過來解釋前面的第七種困難，那麼這裡就是合併解釋第九和第十種困難。『或者在這些困難中，善巧方便』解釋前面的第十一種對治，可以理解。『而正確地修行』解釋前面的第十二種困難。

【English Translation】 English version Born. The Tripitaka (the three collections of Buddhist texts) is preserved for later generations, and its explanations are excellent.

Embrace. As mentioned earlier, in order to make beings happy to receive, they experience five forms of life (five births). In these five births, the six Paramitas (Six Perfections) are used to benefit sentient beings. Next, the category of embrace (on the category of acceptance) is explained. Among them, the six kinds of embrace (the six paramitas) are first explained. In the six kinds of embrace, first open six paths (various aspects of the six paramitas), and then explain according to these paths, and finally explain the meaning of the six embraces is complete and comprehensive. The second part explains the difficulties in embracing. Among them, the first is to explain the twelve difficult things encountered. After that, the skillful means to deal with these twelve difficulties are explained. In the structure of the sentences, it is difficult to distinguish. Master Ji said that the first eleven sentences each correspond to a difficulty to be dealt with. The eleventh sentence is an explanation of the difficult matters of the eleventh and second above. The treatise says: 'Or in these difficulties, one should observe their severity and take corresponding measures according to the situation.' This refers to the first difficulty mentioned above, which can be understood. 'Or in these difficulties, one should carefully select the pudgala (person, individual).' This refers to the second difficulty. Because of carefully selecting sentient beings, soft and beautiful language will naturally not cause anger. 'Or in this, the cause of embracing with vigorous clinging is transformed.' This refers to the third difficulty. Even if things are small, using mental effort to cling, a small amount of giving can universally produce the cause of embracing. 'If a correct vow is made.' This refers to the fourth difficulty. Even if one does not have the ability to universally manage affairs for sentient beings, as long as one makes a correct vow, one will be able to universally help sentient beings when there is an opportunity in the future. 'Or in these difficulties, control one's mind and do not let it wander.' This refers to the fifth difficulty. Those who enjoy happiness mostly indulge in dissipation, holding their minds and not letting them scatter can stay away from dissipation. 'Or in these difficulties, settle the frantic mind.' This refers to the sixth difficulty. Without the ability to benefit sentient beings, doing things with peace of mind and respect will have good results in the future. 'Vigorously contemplate.' This refers to the seventh difficulty. Generate a mind of contemplation, embrace those who can be embraced, and abandon those who cannot be embraced. 'Without being tired and self-tolerant.' This refers to the eighth difficulty, which can be understood. 'Or in these difficulties, practice abandonment.' When explaining the tenth difficulty earlier, it was said: 'For things that are difficult to give up, one should not generate attachment, but should give them away.' Or here explain the seventh difficulty mentioned earlier, this life can be abandoned, and the previous vigorous contemplation. Merge and explain the eighth difficulty. 'Or in these difficulties, initiate diligent effort, vigorous and without懈怠.' This is in turn an explanation of the ninth difficulty mentioned earlier, which can be understood. If the previous practice of abandonment is used to explain the seventh difficulty mentioned earlier, then this is a combined explanation of the ninth and tenth difficulties. 'Or in these difficulties, skillful means' explain the eleventh antidote mentioned earlier, which can be understood. 'And correct practice' explains the twelfth difficulty mentioned earlier.

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。可知。或有釋。前對治如前配。或於其中安住其心下乃至而自安忍來解前第六對治。或於其中而行放舍釋前第七句對治。或於其中發勤精進熾然無懈者釋第八第九第十三句。此中精進為一。熾然為二。無懈為三。如次為三。或於其中善巧方便而正修行合釋十一十二。如前釋可知。若依地持。此中能持有九句。不可依勘。雖有多言而未為決。今更釋之。新舊二論皆如次第有十二句治前十二難。謂此中初云諸菩薩遭諸難事或於其中應觀輕重如其所應而作方便者。舊論菩薩于諸眾生不觀輕重而為方便。此即治前第一難。第二云或於其中應審揀擇補特伽羅。舊云或察於人而行於非。治前第二難。第三云或於其中攀緣勇猛攝受因轉。舊云或勇猛方便為造因緣。治第三難。第四云若發正愿。舊云或修正愿。治第四難。第五云或於其中制御其心不令流散。舊云或凈信心。治第五難。第六云于中安住其心。舊云或專心。治第六難。第七云猛利思擇。舊云思惟觀察。治第七難。第八云不生厭倦。舊云不倦。治第八難。第九云而自安忍。舊云或時柔軟。治第九難。第十云或於其中而行故舍。舊云或時行舍。治第十難。第一云或於其中發勤精進熾然無懈。舊云或時精進。治十一難。第十二云或於其中善巧方便而正修行。舊云或時巧方便。治

【現代漢語翻譯】 現代漢語譯本 可知。或者有解釋說，前面的對治方法如前文所述那樣配合使用。或者在其中安住其心，下文乃至『而自安忍』，是用來解釋前面的第六種對治。或者在其中施行放舍，是解釋前面的第七句對治。或者在其中發起勤奮精進，熾盛而無懈怠，是解釋第八、第九和第十三句。這裡，精進為一，熾然為二，無懈為三，依次對應三種含義。或者在其中善巧方便而正確修行，合併解釋第十一和第十二句，如前文解釋可知。如果依據《瑜伽師地論·攝事品》，這裡能持的部分有九句，但不可依據它來勘驗。雖然有很多言語，但還沒有做出決斷。現在進一步解釋它。新舊兩種論典都按照次第有十二句，用來對治前面的十二種困難。也就是說，這裡最初說『諸菩薩遭遇各種困難的事情，或者在其中應該觀察輕重，根據情況而採取方便』，舊論說『菩薩對於眾生不觀察輕重而施行方便』，這正是對治第一種困難。第二句說『或者在其中應該審慎地選擇補特伽羅（pǔ tè qié luó，指人，個體）』，舊論說『或者觀察人而施行不適當的行為』，對治第二種困難。第三句說『或者在其中攀緣勇猛，攝受因緣轉變』，舊論說『或者勇猛方便地創造因緣』，對治第三種困難。第四句說『如果發起正確的願望』，舊論說『或者修正願望』，對治第四種困難。第五句說『或者在其中控制自己的心，不讓它流散』，舊論說『或者清凈信心』，對治第五種困難。第六句說『在其中安住自己的心』，舊論說『或者專心』，對治第六種困難。第七句說『猛利地思擇』，舊論說『思惟觀察』，對治第七種困難。第八句說『不生厭倦』，舊論說『不倦』，對治第八種困難。第九句說『而自己安忍』，舊論說『或者有時柔軟』，對治第九種困難。第十句說『或者在其中施行故舍』，舊論說『或者有時施行舍』，對治第十種困難。第十一句說『或者在其中發起勤奮精進，熾盛而無懈怠』，舊論說『或者有時精進』，對治第十一種困難。第十二句說『或者在其中善巧方便而正確修行』，舊論說『或者有時巧方便』，對治

【English Translation】 English version It can be known. Or there is an explanation that the previous antidotes are used in combination as described earlier. Or 'abiding one's mind therein,' down to 'and enduring oneself,' is to explain the sixth antidote mentioned earlier. Or practicing abandonment therein explains the seventh antidote. Or initiating diligent effort, being fervent and without懈怠 (xiè dài, laxity), explains the eighth, ninth, and thirteenth sentences. Here, diligence is one, fervor is two, and without laxity is three, corresponding to three meanings in order. Or skillfully using expedient means and practicing correctly therein combines to explain the eleventh and twelfth sentences, as can be understood from the previous explanation. If based on the Yogācārabhūmi-śāstra's 'Compendium of Matters,' there are nine sentences here that can be held, but it is not reliable to examine based on it. Although there are many words, no decision has been made. Now, I will explain it further. Both the new and old treatises have twelve sentences in order to counteract the previous twelve difficulties. That is to say, initially it states, 'When Bodhisattvas encounter various difficult matters, they should observe the severity and lightness therein and take expedient measures accordingly.' The old treatise says, 'Bodhisattvas do not observe the severity and lightness of sentient beings and practice expedient means,' which is precisely to counteract the first difficulty. The second sentence says, 'Or one should carefully select the 補特伽羅 (pǔ tè qié luó, individuals, persons) therein.' The old treatise says, 'Or observing people and engaging in inappropriate behavior,' counteracting the second difficulty. The third sentence says, 'Or vigorously clinging to and accepting the transformation of causes and conditions therein.' The old treatise says, 'Or creating causes and conditions with vigorous expedient means,' counteracting the third difficulty. The fourth sentence says, 'If one initiates correct vows.' The old treatise says, 'Or correcting vows,' counteracting the fourth difficulty. The fifth sentence says, 'Or controlling one's mind therein, not allowing it to wander.' The old treatise says, 'Or pure faith,' counteracting the fifth difficulty. The sixth sentence says, 'Abiding one's mind therein.' The old treatise says, 'Or being focused,' counteracting the sixth difficulty. The seventh sentence says, 'Intensely contemplating.' The old treatise says, 'Thinking and observing,' counteracting the seventh difficulty. The eighth sentence says, 'Not generating weariness.' The old treatise says, 'Not weary,' counteracting the eighth difficulty. The ninth sentence says, 'And enduring oneself.' The old treatise says, 'Or sometimes being gentle,' counteracting the ninth difficulty. The tenth sentence says, 'Or practicing abandonment therein.' The old treatise says, 'Or sometimes practicing abandonment,' counteracting the tenth difficulty. The eleventh sentence says, 'Or initiating diligent effort, being fervent and without laxity therein.' The old treatise says, 'Or sometimes being diligent,' counteracting the eleventh difficulty. The twelfth sentence says, 'Or skillfully using expedient means and practicing correctly therein.' The old treatise says, 'Or sometimes skillful expedient means,' counteracting

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第十難也。

瑜伽論記卷第十二(之上終)

瑜伽論記卷第十二(之下)(論本第四十九至五十卷)

釋遁倫集撰

論本第四十九

地品

攝益自他階級名地。前明生攝二品是行。行必依故次明地品。文中有三。初明攝十三以為七地。二明初地離惡趣因緣。三明十種凈修地。前中雲第七一種菩薩如來雜立為地者。前明第七唯在第十地。今何以通取有。據實通在佛中。前唯約因位。故略不明佛也。今實錄之。故兼取佛。無加行乃至墮在第三決定中故者。景雲。前功德品中明三決定。一種姓決定。有種姓者必成佛故。二發心決定。發心已后必定不退故。三無虛行決定。此三決定位地難知。十信已前名種姓。十信名發心。十解已去名無虛行。此中論文既說八地名第三無虛行決定。即知前之七地名發心決定。地前總名種姓決定。以其他前未有無漏現行但有成熟無漏種子故。基云。發心決定謂入初地。今第八地名不虛行決定。有釋此第三謂在初地。今取前解如顯揚文。在初地謂得自在時。又釋此第八地第三僧祇。如異熟住任運起行故。更無有漏心隔名決定云也。第二明離惡趣中。云百一十苦。如第四十四卷。言一切有情諸惡趣業以凈意樂悉愿自身代彼領受者。凈意樂有二種。一無漏謂入地

【現代漢語翻譯】 現代漢語譯本： 第十難也。

《瑜伽師地論記》卷第十二(之上終)

《瑜伽師地論記》卷第十二(之下)(論本第四十九至五十卷)

釋遁倫集撰

論本第四十九

地品

攝益自他階級名地。前明生攝二品是行。行必依故次明地品。文中有三。初明攝十三以為七地。二明初地離惡趣因緣。三明十種凈修地。前中雲第七一種菩薩（菩提薩埵，覺有情）如來（Tathagata，如實而來者）雜立為地者。前明第七唯在第十地。今何以通取有。據實通在佛中。前唯約因位。故略不明佛也。今實錄之。故兼取佛。無加行乃至墮在第三決定中故者。景雲。前功德品中明三決定。一種姓決定。有種姓者必成佛故。二發心決定。發心已后必定不退故。三無虛行決定。此三決定位地難知。十信已前名種姓。十信名發心。十解已去名無虛行。此中論文既說八地名第三無虛行決定。即知前之七地名發心決定。地前總名種姓決定。以其他前未有無漏現行但有成熟無漏種子故。基云。發心決定謂入初地。今第八地名不虛行決定。有釋此第三謂在初地。今取前解如顯揚文。在初地謂得自在時。又釋此第八地第三僧祇。如異熟住任運起行故。更無有漏心隔名決定云也。第二明離惡趣中。云百一十苦。如第四十四卷。言一切有情諸惡趣業以凈意樂悉愿自身代彼領受者。凈意樂有二種。一無漏謂入地

【English Translation】 English version: The tenth difficulty.

Yogacarabhumi-sastra-tika, Scroll 12 (End of the First Part)

Yogacarabhumi-sastra-tika, Scroll 12 (Second Part) (Treatise Volumes 49 to 50)

Compiled and Written by Shi Dunlun

Treatise Volume 49

Chapter on Grounds (Bhumis)

Grounds are named as stages that gather and benefit oneself and others. The previous explanation of the two categories of 'birth' and 'gathering' are practices. Because practices must have a basis, the chapter on grounds is explained next. There are three sections in the text. The first explains the gathering of thirteen into seven grounds. The second explains the causes and conditions for the first ground to be free from evil destinies. The third explains the ten kinds of pure cultivation grounds. In the first section, it says that the seventh ground is a mixed establishment of Bodhisattvas (Bodhisattva, sentient beings seeking enlightenment) and Tathagatas (Tathagata, 'Thus Come One'). The previous explanation stated that the seventh only exists in the tenth ground. Why is it now universally accepted? In reality, it universally exists in the Buddhas. The previous explanation was only about the causal position, so it briefly did not explain the Buddhas. Now it is recorded in reality, so it also includes the Buddhas. 'Without additional practices, even falling into the third certainty' means that, according to Jing, the previous chapter on merits explained three certainties: first, certainty of lineage; those with lineage will certainly become Buddhas; second, certainty of aspiration; after aspiration, one will certainly not regress; third, certainty of non-vain practice. The positions of these three certainties are difficult to know. Before the ten faiths, it is called lineage; the ten faiths are called aspiration; after the ten understandings, it is called non-vain practice. In this text, since it says that the eighth ground is the third certainty of non-vain practice, it is known that the previous seven grounds are the certainty of aspiration. Before the grounds, it is generally called the certainty of lineage, because before that, there is no outflowing (anāsrava) activity, only the maturation of outflowing seeds. Ji says that the certainty of aspiration means entering the first ground. Now the eighth ground is called the certainty of non-vain practice. Some explain this third as being in the first ground. Now we take the previous explanation as in the Exposition of the Meaning. Being in the first ground means attaining freedom. Others explain this eighth ground as the third asamkhya-kalpa (asamkhya-kalpa, countless eons), like the fruition dwelling, the spontaneous arising of practice, so there is no more outflowing mind separating it, hence the name 'certainty'. The second explains being free from evil destinies, saying 'one hundred and ten sufferings', as in the forty-fourth volume. It says that all sentient beings, with pure intention, willingly take upon themselves the evil destiny karma of all sentient beings in evil destinies. There are two kinds of pure intention: first, outflowing-free, meaning entering the ground.

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上。二勝故名凈即此地前者是。第三明修諸住能凈十法。于中初牒前起后開列三竟。第二依章次第別解。第三總結。如前住品所說信等能凈修治諸住十法者。此牒前也。今于已下明起后也。安立能治所治者是一章門。略義者第二章門。次第者第三章門。后依此三解釋可知。

行品

上來三品辨自分行訖。次此一品辨勝進行。依地起行。故地后明行。行有四種因以標名。文中有三。初通明四行。第二偏解波羅蜜行。第三重解四行。前中又三。初舉數列名。次釋。后結。釋第一行中有三番。釋初云前說六種波羅蜜多等者。前說六度品也。其方便等四是前六助伴。此為一番。言如前說十二行相方便善巧者。謂如前菩提分法品中明內六外六十二種善巧也。五種大愿並如彼品。其實十愿。據勝者論故云前五也。十力方便。如力種姓品也。安立者。謂安立教。次辨二智差別。第六緣真第十緣俗。此為第二番。復有異門謂無量智名方便者。或取四無量相應智或前五無量智為方便體求後後智殊勝性名愿體。此文分明說智希求名愿體魔不壞道理名力。力還是智。如實智境名智。此為第三番也。釋第四行。云如前所說二種無量一所調伏等者。問曰何以取此名成熟有情行。義曰此所成熟也。由有此故起行成熟之故兼取也。第二偏

【現代漢語翻譯】 現代漢語譯本 上。二勝故名凈，即此地前者是。第三，說明修習諸住處能清凈十法。其中，首先承接前文，然後開啟並列出三項內容，完畢。第二，依照章節順序分別解釋。第三，總結。如前住品所說，信等能清凈修治諸住處的十法，這是承接前文。現在以下說明開啟後文。安立能治與所治，這是一個章節的綱要。略義是第二個章節的綱要。次第是第三個章節的綱要。之後依據這三點解釋，可知其義。

行品

上面三品辨析了自分行完畢。接下來這一品辨析勝進行。依據地而起行，所以地之後說明行。行有四種，因為用四種因來標明名稱。文中有三部分。首先，總的說明四行。第二，偏重解釋波羅蜜行。第三，再次解釋四行。前一部分中又有三部分。首先，舉出數量並列出名稱。其次，解釋。最後，總結。解釋第一行中有三層意思。解釋開始說，前面所說的六種波羅蜜多等，指的是前面說的六度品。其中的方便等四種是前面六度的助伴。這是一層意思。說到如前所說十二行相方便善巧，指的是如前面菩提分法品中所說的內六外六十二種善巧。五種大愿都如那個品中所說。其實是十愿，根據殊勝者來論述，所以說前面五種。十力方便，如力種姓品中所說。安立，指的是安立教法。其次辨別二智的差別。第六種緣于真諦，第十種緣于俗諦。這是第二層意思。又有不同的說法，認為無量智名為方便，或者取四無量相應智，或者取前面五無量智作為方便的本體，追求後後智的殊勝性，名為愿的本體。這段文字分明地說，智的希求名為愿的本體，魔不能破壞的道理名為力。力還是智。如實智的境界名為智。這是第三層意思。解釋第四行，說如前面所說的二種無量，一所調伏等。問：為什麼要取這個名為成熟有情行？答：因為這是所成熟的。因為有了這個，所以起行成熟，因此兼取。 第二，偏重

【English Translation】 English version Above, the three sections have discussed the self-division practices. This section discusses the superior practices. Practices arise based on the grounds (bhumi), so practices are explained after the grounds. There are four types of practices, named according to their causes. There are three parts in the text. First, a general explanation of the four practices. Second, a detailed explanation of the Pāramitā (perfection) practices. Third, a re-explanation of the four practices. The first part has three sections. First, listing the names and numbers. Second, explanation. Third, conclusion. The explanation of the first practice has three layers of meaning. The explanation begins by saying that the six Pāramitās mentioned earlier refer to the section on the Six Perfections. The four, such as skillful means (upaya), are assistants to the previous six. This is one layer of meaning. When it says, 'As mentioned earlier, the twelve aspects of skillful means,' it refers to the inner six and outer six twelve kinds of skillfulness mentioned in the Bodhipakṣa-dharma (factors conducive to enlightenment) section. The five great vows are as mentioned in that section. Actually, there are ten vows, but according to the superior ones, it is said that the first five. The ten powers (daśa-bala) and skillful means are as mentioned in the Power and Lineage section. Establishment refers to establishing the teachings. Next, distinguishing the differences between the two wisdoms (jnana). The sixth is related to the truth (satya), and the tenth is related to the conventional truth (samvriti). This is the second layer of meaning. There is also a different saying that immeasurable wisdom is called skillful means, or taking the four immeasurables corresponding wisdom, or taking the first five immeasurable wisdoms as the essence of skillful means, pursuing the superiority of the later wisdoms, called the essence of the vow. This text clearly says that the aspiration of wisdom is called the essence of the vow, and the principle that demons cannot destroy is called power. Power is still wisdom. The realm of true wisdom is called wisdom. This is the third layer of meaning. Explaining the fourth practice, saying, 'As mentioned earlier, the two immeasurables, one subdued, etc.' Question: Why take this name as the practice of maturing sentient beings? Answer: Because this is what is being matured. Because of this, practices arise and mature, so it is also taken. Second, focusing on

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解波羅蜜多行中有三。初解波羅蜜義。第二由三因緣次第建立。第三攝彼六度以為三學。就初解義中。基云。有二到彼岸。一時到彼岸。謂三大劫。二體到彼岸謂知如在因染故未顯。在果明顯故名到彼岸。三菩提岸。二乘名因不名員果。大菩提名果到彼岸。三藏又云。此有四。加善根到彼岸大乘善根而勝二乘也。故此中論云過餘一切世間聲聞獨覺善根者。若即準此下論文唯有前三者。以善根能得妙果不取善根為也。就解第二門中初開三章。后依章釋。當知所餘波羅蜜多即此所攝者。六弊故立六度。當知后四度即前六攝。如相續解脫經中。行別相攝方便度是前三伴。愿度是精進伴。力度是定伴。智度是慧伴。若依地經。后之四度通伴前六。即前六中善巧攝生名方便。能增上進名之愿度。魔法不動名為力度。差別異知說名智度。即前六攝不復別論。據實如地經。相續解脫經據義增勝為論也。第三明攝六以為三學。前四為戒學。施為戒資糧。戒為自性。忍為眷屬。精進為守護。后二為心慧可解。上來三段總是第二偏解度行。自下第三重解前四。以四解四如其次第文相可知。

建立品

上來雖復通論因果。多分明因。自下對因辨果。大劫勸功。須有果遂得果成滿求遂本心。建立所成名建立品。文中。初辨佛地功德

【現代漢語翻譯】 現代漢語譯本：解波羅蜜多行中有三部分。第一部分是解釋波羅蜜的意義。第二部分是基於三種因緣次第建立。第三部分是總攝這六度成為三學。關於第一部分解釋意義，窺基法師說：『有兩種到彼岸的方式。一是時間上到彼岸，指的是三大阿僧祇劫。二是本體上到彼岸，指的是了知如來藏在因地時被染污所覆蓋而未顯現，在果地時明顯顯現，因此名為到彼岸，也就是三菩提岸。二乘的果位只能稱為因，不能稱為圓滿的果。大菩提才能稱為果到彼岸。』三藏法師又說：『這裡有四種到彼岸的方式，加上善根到彼岸，指的是大乘的善根勝過二乘。』因此，《瑜伽師地論》中說，『超過所有世間聲聞、獨覺的善根。』如果按照這段論文，只有前三種到彼岸的方式，因為善根能夠獲得妙果，所以不將善根作為到彼岸的方式。關於第二部分，首先展開三章，然後依據章節解釋。『應當知道其餘的波羅蜜多都包含在這裡面。』因為有六種弊病，所以設立六度。『應當知道後面的四度包含在前面的六度中。』如《相續解脫經》中說，『行別相攝，方便度是前三度的伴侶，愿度是精進度的伴侶，力度是禪定度的伴侶，智度是智慧度的伴侶。』如果依據《瑜伽師地論》，後面的四度普遍伴隨前面的六度，即前面的六度中，善巧攝受眾生名為方便度，能夠增上精進名為愿度，魔法不能動搖名為力度，差別異知名為智度。即包含在前面的六度中，不再單獨論述。實際上依據《瑜伽師地論》，《相續解脫經》是依據意義增勝而論述的。第三部分是說明總攝六度成為三學。前面的四度為戒學，佈施是戒的資糧，戒是自性，忍辱是眷屬，精進是守護。後面的二度為心學和慧學，可以理解。以上三段都是第二部分偏重解釋度行。從下面開始，第三部分重新解釋前面的四度，用四種方式解釋四度，文句和意義依次可以理解。 上來雖然通論因果，但大部分是闡明因。從下面開始，針對因辨別果。大劫勸勉功德，必須有果才能成就，才能圓滿求遂本心。建立所成就的果，名為建立品。文中，首先辨別佛地的功德。

【English Translation】 English version: There are three parts in the practice of understanding Pāramitā (perfection). The first part is to explain the meaning of Pāramitā. The second part is to establish it based on the sequential arising of three conditions. The third part is to encompass these six perfections into the three learnings. Regarding the first part, explaining the meaning, Master Kuiji said: 'There are two ways to reach the other shore. One is to reach the other shore in terms of time, referring to the three great Asamkhya Kalpas (immeasurable eons). The other is to reach the other shore in terms of essence, referring to knowing that the Tathāgatagarbha (Buddha-nature) is covered by defilements in the causal stage and not manifested, but it is clearly manifested in the resultant stage, hence it is called reaching the other shore, which is the shore of the Three Bodhis (enlightenment). The fruit position of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) can only be called the cause, not the complete fruit. Only the Great Bodhi (Mahābodhi) can be called the fruit reaching the other shore.' The Tripiṭaka Master (Sanzang Fashi) also said: 'There are four ways to reach the other shore here, adding the reaching the other shore through good roots, referring to the good roots of Mahāyāna (Great Vehicle) surpassing the Two Vehicles.' Therefore, the Yogācārabhūmi-śāstra says, 'Surpassing all the good roots of Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) in all the worlds.' If according to this passage, there are only the first three ways to reach the other shore, because good roots can obtain wonderful fruits, so good roots are not taken as the way to reach the other shore. Regarding the second part, first unfold three chapters, and then explain according to the chapters. 'It should be known that the remaining Pāramitās are all included here.' Because there are six faults, six perfections are established. 'It should be known that the latter four perfections are included in the former six.' As the Saṃdhinirmocana Sūtra says, 'The practices are distinguished and encompassed, Upāya-Pāramitā (skillful means perfection) is the companion of the first three perfections, Praṇidhāna-Pāramitā (vow perfection) is the companion of Vīrya-Pāramitā (diligence perfection), Bala-Pāramitā (power perfection) is the companion of Dhyāna-Pāramitā (meditation perfection), and Jñāna-Pāramitā (wisdom perfection) is the companion of Prajñā-Pāramitā (wisdom perfection).' If according to the Yogācārabhūmi-śāstra, the latter four perfections universally accompany the former six, that is, in the former six, skillfully embracing sentient beings is called Upāya-Pāramitā, being able to increase diligence is called Praṇidhāna-Pāramitā, being immovable by Māra (demon) is called Bala-Pāramitā, and knowing the differences is called Jñāna-Pāramitā. That is, they are included in the former six and are no longer discussed separately. In reality, it is based on the Yogācārabhūmi-śāstra, and the Saṃdhinirmocana Sūtra is discussed based on the superiority of meaning. The third part is to explain the encompassing of the six perfections into the three learnings. The first four perfections are the Śīla-śikṣā (discipline learning), Dāna (giving) is the resource of discipline, discipline is the nature, Kṣānti (patience) is the retinue, and Vīrya (diligence) is the protector. The latter two perfections are the Citta-śikṣā (mind learning) and Prajñā-śikṣā (wisdom learning), which can be understood. The above three paragraphs are all the second part, focusing on explaining the practice of perfections. From below, the third part re-explains the former four perfections, explaining the four perfections in four ways, and the sentences and meanings can be understood sequentially. Although the above generally discusses cause and effect, most of it clarifies the cause. From below, the fruit is distinguished in relation to the cause. The great Kalpa (eon) encourages merit, and there must be a fruit to achieve it, to fulfill the original intention. Establishing the achieved fruit is called the Establishment Chapter. In the text, first distinguish the merits of the Buddha-bhūmi (Buddha-land).

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。二品末通結前來所辨因果。前中。初列十一功德法門。第二隨別解釋。第三總辨。依如來住者十三住中如來住也。及依如來到究竟地者。七地中第七一分也。地住雙舉。攝義圓也。釋相好中文分有六。初到相及隨好名數。第二得滿分住第三明感相好因緣。第四明修證位地。第五相名廢立。第六挍量優劣。初列名數。準諸經論辨丈夫相非為一概。且對廣論略述離合。廣論腳分足跟趺以為二相。四佛足跟員長端嚴直。七足趺端享兩邊端直與跟稱[跳-兆+鬲]。又分一孔一毛為二相。十一孔生一毛。十二身毛右旋。二十肩髆滿充。即總肩髆以為一相。十八身廣洪直相。即總身不曲及洪直以為一相。又分第二十二相為二相。二十三具四十齒相。二十四齒齊平密。二十五牙齒鮮白有光明相。即總此論二十三二十四相為一。二論相望可有四句。一此合彼離如跟趺等。二彼合此離如身不曲等。三彼此俱合如七處滿等。四此彼俱離除上三句。頂上烏瑟膩沙者。是重頂骨。如來冠發中有重頂骨。存其梵音名烏瑟膩沙。隨好中。云上下齒鬘等者。上下齒如冠華鬘。並皆殊妙也。𪙫腭為一。舊論分二者謬。角鬢兩耳為四者。舊論云兩鬢兩角兩耳故即為六。今角鬢各一。分耳為二。故為四好。第二得滿位中。此文分明說從初地已上即得相好

【現代漢語翻譯】 現代漢語譯本 二品總結了前面所辨析的因果關係。在前面的內容中，首先列舉了十一種功德法門，第二部分分別解釋，第三部分進行總的辨析。『依如來住』指的是十三住中的如來住。『及依如來到究竟地』指的是七地中的第七地的一部分。同時提及地和住，是爲了包含更圓滿的意義。 解釋相好文中分為六個部分：首先是相和隨好的名稱，第二是獲得圓滿的位次，第三是說明感得相好的因緣，第四是說明修證的位地，第五是相名的廢立，第六是比較優劣。首先列出名稱，根據各經論辨析，大丈夫相併非只有一種說法。這裡對照《廣論》略述離合。《廣論》將腳分、足跟、足背分為二相：『四、佛足跟圓長端嚴正直』，『七、足背端正，兩邊端直與足跟相稱』。又將一孔一毛分為二相：『十一、一孔生一毛』，『十二、身毛右旋』。『二十、肩膊充滿』，即將肩和膊總合為一相。『十八、身廣洪直相』，即將身不彎曲和洪直總合為一相。又將第二十二相分為二相：『二十三、具四十齒相』，『二十四、齒齊平密』，『二十五、牙齒鮮白有光明相』，即將此論中的第二十三和二十四相合為一。兩種論述相互比較，可以有四種情況：一是此合彼離，如足跟和足背等；二是彼合此離，如身不彎曲等；三是彼此都合併，如七處滿等；四是此彼都分離，除去以上三種情況。 『頂上烏瑟膩沙』（Ushnishas，肉髻）指的是重疊的頂骨。如來頭頂的頭髮中有重疊的頂骨，保留其梵語音譯為烏瑟膩沙（Ushnishas）。隨好中，『云上下齒鬘等』，指的是上下牙齒如同花鬘一樣，都非常殊妙。𪙫腭合為一，舊論分為二者是錯誤的。角鬢和兩耳分為四者，舊論說兩鬢、兩角、兩耳，所以是六個。現在角和鬢各算一個，耳朵分為兩個，所以是四個隨好。第二，在獲得圓滿位次中，此文分明地說從初地以上就可獲得相好。

【English Translation】 English version Chapter Two concludes the causes and effects discussed earlier. In the preceding content, it first lists eleven meritorious Dharma gates, then explains them separately, and finally provides a general analysis. 'Relying on the Abode of the Tathagata' refers to the Tathagata Abode among the thirteen abodes. 'And relying on the Tathagata to reach the ultimate ground' refers to a portion of the seventh ground among the seven grounds. Mentioning both ground and abode simultaneously is to encompass a more complete meaning. The explanation of the characteristics and minor marks is divided into six parts: first, the names of the characteristics and minor marks; second, the attainment of the complete position; third, the explanation of the causes and conditions for perceiving the characteristics and minor marks; fourth, the explanation of the stages of cultivation and realization; fifth, the establishment and abolition of the names of the characteristics; and sixth, the comparison of superiority and inferiority. First, the names are listed. According to the analysis of various sutras and treatises, there is not only one way to describe the characteristics of a great man. Here, in comparison with the 'Lamrim' (廣論), a brief account of the separation and combination is given. The 'Lamrim' divides the instep, heel, and dorsum of the foot into two characteristics: 'Four, the Buddha's heels are round, long, dignified, and upright,' 'Seven, the dorsum of the foot is upright, and both sides are upright and commensurate with the heel.' It also divides one pore and one hair into two characteristics: 'Eleven, one hair grows from one pore,' 'Twelve, the body hair spirals to the right.' 'Twenty, the shoulders and upper arms are full,' that is, the shoulders and upper arms are combined into one characteristic. 'Eighteen, the body is broad, vast, and upright,' that is, the body being unbent and vast and upright are combined into one characteristic. It also divides the twenty-second characteristic into two characteristics: 'Twenty-three, possessing forty teeth,' 'Twenty-four, the teeth are even and close,' 'Twenty-five, the teeth are bright white and luminous,' that is, the twenty-third and twenty-fourth characteristics in this treatise are combined into one. Comparing the two treatises with each other, there can be four situations: first, this combines while that separates, such as the heel and the dorsum of the foot; second, that combines while this separates, such as the body being unbent; third, both combine, such as the seven places being full; fourth, both separate, excluding the above three situations. 'Ushnishas' (頂上烏瑟膩沙) refers to the overlapping cranial bones. In the hair on the top of the Tathagata's head, there are overlapping cranial bones, retaining its Sanskrit transliteration as Ushnishas (烏瑟膩沙). Among the minor marks, 'It is said that the upper and lower teeth are like garlands,' referring to the upper and lower teeth being like flower garlands, all very wonderful. The palate and uvula are combined into one; the old treatise dividing them into two is incorrect. The temples and two ears are divided into four; the old treatise says two temples, two corners, and two ears, so there are six. Now, the temples and corners are each counted as one, and the ears are divided into two, so there are four minor marks. Second, in the attainment of the complete position, this text clearly states that from the first ground onwards, one can obtain the characteristics and minor marks.

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漸漸增勝。乃至坐菩提座方乃證得余之十行功德。若圓滿者至佛方得。若下劣者先菩薩時亦已成熟。言又此一切菩提資糧略有二種謂去菩提若遠若近者。謂未得相好名遠即住地前。若得相好名近謂得入地以上。何以得知者。即次前辨入凈勝意樂地諸相隨好已得異熟。故知地前不得實報相好。又此卷後文云相好若對種姓地唯有種子依身。在解行地修彼方便。若在勝意樂地乃名為得。諸上地名清凈。在佛地得善凈無上。第三明相好業因中。先標說意。道理一切凈業得滅相好。由無差別而隨樂說業差別。次正辨業因。于中有二。初廣建立。后略說。廣中有四。一明六十三業感於相好。二唯凈戒感於相好。三辦合立。四總結。言唯一住故者。唯一寂處也。依一友故者。依友為師造此業也。或同一住處。共相攝受。同一師學。如水乳。為斯義故身諸毛孔各一毛生也。就略說中謂總依分品四行能感相好。彼說四行。一善修事業。二方便善巧。三饒益有情。四無倒回向。就初善修事業曲有四種謂決定修作委悉修作恒常修作無罪修作。今直就初善修事四種以明能感一切相好。于中決定修作能感一相。委悉修作能感九相。恒常修作能感五相。無罪修作能感余相者於此修內開為八句。一無損加行感二相。二次第應時加行感一相。三歡喜凈心

【現代漢語翻譯】 現代漢語譯本 漸漸增勝，乃至坐菩提座（Bodhi-seat，證悟之座）方才證得其餘的十行功德。如果圓滿，要到成佛才能獲得。如果下劣，在菩薩階段就已經成熟。再說，這所有的菩提資糧大致有兩種，即距離菩提遠或近。未得到相好（physical marks and excellences of a Buddha）的稱為遠，即住在入地（bhumi，菩薩的階位）之前。得到相好的稱為近，即得到入地以上。為什麼這樣說呢？因為前面辨別進入凈勝意樂地（pure superior intention ground）的各種相隨好（secondary marks and excellences）已經得到異熟果（vipaka，果報）。所以知道入地之前不能得到真實的報身相好。而且此卷後面說，相好如果對照種姓地（lineage ground），只有種子依身。在解行地（ground of understanding and practice）修習這些方便。如果在勝意樂地才稱為得到。各個上地稱為清凈。在佛地得到善凈無上。第三部分說明相好業因中，先標明說的意圖：道理上一切凈業都能得到滅相好，因為沒有差別而隨順喜好說業的差別。其次正式辨別業因。其中有兩部分。首先廣泛建立，然後簡略說。廣泛建立中有四點。一是說明六十三業感得相好。二是隻有凈戒感得相好。三是合併建立。四是總結。說『唯一住故』，是指唯一寂靜處。『依一友故』，是指依靠朋友為老師造此業。或者同一住處，互相攝受。同一老師學習，如水乳交融。爲了這個意義，身體的每個毛孔各生一毛。就簡略說中，總的來說，依靠分品四行能感得相好。那裡說四行：一是善修事業，二是方便善巧，三是饒益有情（sentient beings），四是無倒回向（dedication）。就最初的善修事業曲有四種，即決定修作、委悉修作、恒常修作、無罪修作。現在直接就最初的善修事四種來說明能感得一切相好。其中決定修作能感得一相。委悉修作能感得九相。恒常修作能感得五相。無罪修作能感得其餘的相。在此修習內分為八句。一、無損加行感得二相。二、次第應時加行感得一相。三、歡喜凈心

【English Translation】 English version Gradually increasing, until one sits on the Bodhi-seat (Bodhi-seat, seat of enlightenment) to attain the remaining ten practices' merits. If perfected, it is only attained upon becoming a Buddha. If inferior, it is already matured during the Bodhisattva stage. Furthermore, all these accumulations of Bodhi are roughly of two types: those far from Bodhi and those near to Bodhi. Those who have not attained the physical marks and excellences of a Buddha (lakshana and anuvyanjana) are called 'far,' meaning before residing in the bhumi (bhumi, stages of a Bodhisattva). Those who have attained the physical marks and excellences are called 'near,' meaning having attained entry into the bhumis and above. How is this known? Because previously, the various secondary marks and excellences (anuvyanjana) of entering the pure superior intention ground (pure superior intention ground) have already attained their ripened result (vipaka, karmic result). Therefore, it is known that before entering the bhumis, one cannot attain the true Sambhogakaya (enjoyment body) marks and excellences. Moreover, later in this text, it says that if the marks and excellences are compared to the lineage ground (lineage ground), there are only seeds relying on the body. In the ground of understanding and practice (ground of understanding and practice), one cultivates these methods. Only in the superior intention ground is it called attainment. The various higher bhumis are called pure. In the Buddha ground, one attains the perfectly pure and unsurpassed. The third part explains the causes of the marks and excellences, first stating the intention: in principle, all pure actions can attain the marks and excellences of cessation, because there is no difference, and the differences in actions are spoken of according to preference. Next, formally distinguishing the causes of actions. There are two parts to this. First, establishing extensively, then speaking briefly. There are four points in the extensive establishment. First, explaining that sixty-three actions cause the attainment of marks and excellences. Second, only pure precepts cause the attainment of marks and excellences. Third, combining and establishing. Fourth, summarizing. Saying 'solely dwelling,' refers to a solely quiet place. 'Relying on one friend,' refers to relying on a friend as a teacher to create this action. Or, residing in the same place, mutually supporting each other. Learning from the same teacher, like water and milk blending together. For this meaning, each pore of the body grows one hair. In the brief explanation, generally speaking, relying on the four practices of division and category can cause the attainment of marks and excellences. There, four practices are mentioned: first, skillfully cultivating activities; second, skillful means; third, benefiting sentient beings (sentient beings); fourth, non-inverted dedication (dedication). Regarding the initial skillful cultivation of activities, there are four types: determined cultivation, detailed cultivation, constant cultivation, and faultless cultivation. Now, directly using the initial four types of skillful cultivation to explain how to cause the attainment of all marks and excellences. Among them, determined cultivation can cause the attainment of one mark. Detailed cultivation can cause the attainment of nine marks. Constant cultivation can cause the attainment of five marks. Faultless cultivation can cause the attainment of the remaining marks. Within this cultivation, it is divided into eight sentences. First, non-harming effort causes the attainment of two marks. Second, sequential and timely effort causes the attainment of one mark. Third, joyful and pure mind.

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現行諸善感四相。四不依稱譽修善覆藏己德感一相。五所修善根迴向菩提感四相。六修善無厭無劣加行感二相。七于諸有情以利益心平等瞻視感三相。八于下劣善不生喜足起勝加行感一相。如是總數三十三。以闕第十四身諸毛孔一一毛生如紺青色螺文右旋。重感十五身皮金色。二十二齒齊平。故其若加一合二。還成數三十二也。第四修證位地。即有五位。一種姓唯有相好無漏種子。二勝解行地十解已去學作空觀為能得無漏之方便也。三增上意樂地。現起無漏資重有漏感勝異熟。四上地轉勝。五佛地無上。第五相名廢立。如是諸相是有色故。三品眾生易了知故。立為相。余不共法以難了知故不立相。又即如是三十二相與余功德所依能任持故偏名為相。由極殊勝令身端嚴故名隨好。第六校量優劣。先辨校量。后乘明三無量。言大法螺相者。前二十二相中無法螺相。法螺相者即是如來咽喉中霜佉四大其形如螺。從此發聲遍無邊界最極圓滿。所攝自體者。前說相好及相好外眼根耳根鼻根身根苻根四塵並是色蘊所攝自體。從於無量福德資糧所感。四清凈中。一所依凈。謂煩惱品粗重氣習永滅者。此據受用身。又于自體住舍中自在而轉者。此據變化身也。此中兼取煩惱粗重習氣永滅。如對法第十四唯有取住舍無前永滅習氣等。即此

【現代漢語翻譯】 現代漢語譯本 現在來說說感得三十二相的各種善行。 第一，以善良的心行持四種行為，包括：不依賴他人稱讚、修習善行、隱藏自己的功德，這樣可以感得一種相。 第二，將所修的善根迴向菩提（bodhi，覺悟），可以感得四種相。 第三，修習善行不生厭倦，並且精進努力，可以感得兩種相。 第四，對於一切眾生，以利益他們的心平等看待，可以感得三種相。 第五，對於微小的善行不滿足，發起更殊勝的精進行為，可以感得一種相。 以上總共是三十三種感得相好的善行。之所以最終是三十二相，是因為缺少了第十四種相——全身的毛孔都長出紺青色（深藍色）的毛髮，毛髮呈螺紋狀向右旋轉。 重新計算，感得第十五種相——全身面板呈現金色。感得第二十二種相——牙齒平整。 因此，如果將第一種善行中的四種行為合併爲兩種，總數就變成了三十二種。 第四，關於修證的位地，共有五種位地： 第一，種姓位，只有相好，但沒有無漏（沒有煩惱）的種子。 第二，勝解行地，從十解開始，學習空觀，作為獲得無漏的方便。 第三，增上意樂地，開始出現無漏的資糧，有漏的善行感得殊勝的異熟果報。 第四，上地轉勝，指更高層次的修行。 第五，佛地無上，指最高的佛的境界。 第五，關於相的名稱的廢立： 這些相因為是有色相，容易被三品眾生所瞭解，所以被立為『相』。其餘不共的功德，因為難以瞭解，所以不被立為『相』。 而且，這三十二相是其他功德所依賴和能任持的基礎，所以特別稱為『相』。由於極其殊勝，使身體端正莊嚴，所以稱為『隨好』。 第六，關於校量優劣： 先辨別校量，后乘說明三無量。 關於大法螺相，在前面的二十二相中沒有法螺相。法螺相指的是如來（Tathagata，如來）咽喉中的霜佉四大，其形狀像海螺。從此發出的聲音遍及無邊無際，極其圓滿。 所攝自體指的是，前面所說的相好以及相好之外的眼根、耳根、鼻根、身根、苻根四塵，都是色蘊所攝的自體，是從無量福德資糧所感得的。 四清凈中，第一是所依凈，指的是煩惱品粗重氣習永遠滅除。這是就受用身而言的。又于自體住舍中自在而轉，這是就變化身而言的。 這裡兼取煩惱粗重習氣永遠滅除。如《對法》第十四所說，只有取住舍，沒有前面所說的永遠滅除習氣等。就是這個意思。

【English Translation】 English version Now, let's talk about the various good deeds that lead to the attainment of the thirty-two marks. First, practicing four kinds of good deeds with a virtuous mind, including: not relying on others' praise, cultivating good deeds, concealing one's own merits, can lead to the attainment of one mark. Second, dedicating the accumulated roots of goodness to Bodhi (bodhi, enlightenment) can lead to the attainment of four marks. Third, cultivating good deeds without weariness and with diligent effort can lead to the attainment of two marks. Fourth, regarding all sentient beings with a mind of benefiting them equally can lead to the attainment of three marks. Fifth, not being satisfied with minor good deeds and initiating more superior diligent actions can lead to the attainment of one mark. The total number of these good deeds is thirty-three. The reason why there are ultimately thirty-two marks is because the fourteenth mark is missing—all the pores of the body grow dark blue (deep blue) hairs, and the hairs are spiral-shaped and rotate to the right. Recalculating, the fifteenth mark is attained—the skin of the whole body appears golden. The twenty-second mark is attained—the teeth are even. Therefore, if the four actions in the first good deed are merged into two, the total number becomes thirty-two. Fourth, regarding the stages of cultivation and realization, there are five stages: First, the lineage stage, which only has marks and characteristics but no seeds of non-outflow (no afflictions). Second, the stage of understanding and practice, starting from the ten understandings, learning the contemplation of emptiness as a means to obtain non-outflow. Third, the stage of increasing intention, where the resources of non-outflow begin to appear, and outflowing good deeds lead to superior different ripe results. Fourth, the upper stage becomes more superior, referring to higher levels of practice. Fifth, the Buddha stage is unsurpassed, referring to the highest state of Buddha. Fifth, regarding the establishment and abolition of the names of the marks: These marks are established as 'marks' because they are colored forms and are easily understood by the three types of beings. The remaining uncommon merits are not established as 'marks' because they are difficult to understand. Moreover, these thirty-two marks are the foundation upon which other merits rely and can be sustained, so they are specifically called 'marks'. Because they are extremely superior, making the body upright and dignified, they are called 'minor marks'. Sixth, regarding the comparison of superiority and inferiority: First, distinguish the comparison, and then the latter vehicle explains the three immeasurables. Regarding the great conch mark, there is no conch mark in the previous twenty-two marks. The conch mark refers to the frost-like four great elements in the throat of the Tathagata (Tathagata, Thus Come One), and its shape is like a conch shell. The sound emitted from it pervades the boundless and is extremely complete. The self-nature that is included refers to the marks and characteristics mentioned earlier, as well as the eye-faculty, ear-faculty, nose-faculty, body-faculty, and the four dusts of the Fugen faculty outside the marks and characteristics, which are all self-natures included in the aggregate of form, and are attained from immeasurable resources of merit. Among the four purities, the first is the purity of the basis, which refers to the complete eradication of the coarse and heavy habits of the afflictions. This is in terms of the enjoyment body. Also, being able to freely transform within the dwelling of the self-nature is in terms of the transformation body. Here, it also includes the complete eradication of the coarse and heavy habits of afflictions. As stated in the fourteenth chapter of 'Abhidharma', there is only taking, dwelling, and abandoning, without the aforementioned complete eradication of habits, etc. That is the meaning.

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菩薩地解功德品中亦同對法。此有何意。此中據攝法周。彼中據有為凈不取無為凈。據實通有無為。第三心凈。謂一切心粗重永滅故者。明定清凈。由粗重盡入住無礙。此明離過。又於心中一切善根皆積集故者。佛甚深定善根積集。此明定用能攝勝德。第四智凈。諸佛四智皆得清凈。已離無明粗重。此明智體離過。無礙自在者。辨其智用攝勝德。解十力中。文分為二。初別分別十力緣境。二后卷初總作七門分別。前中先列名。后次第釋。依下抉擇十力以如量為體。依后卷初出自性言謂總五根為其自性。由慧勝故但言處非處智力等。不言信力及餘力等。以緣十境即名十力。從境為名。釋初力中先別解十一句。后總辨略義。初文即釋經中十一句義。若準下釋大及仙尊位分為二句者應云十二句。今準略義可是十一句也。所謂如來。處非處如實．知．第一．力．成熟最上涅槃．大仙尊位．自智．轉梵輪大眾中正師子吼也。言凈不凈果不平等因與上相違是名非處者。自在天不平等因非生果處。遠離一切增上慢智說名如實者。世尊遠離未得謂得增上慢智。故名如實。此即釋上諸有所說一切如實故名如來。若一切智等指下。此復轉釋向前遠離一切增上慢智。如前菩提品說。次解第一。次解力義。此上釋經中如來處非處第一義也。已下

【現代漢語翻譯】 現代漢語譯本 在《菩薩地持經》的解功德品中，也同樣提到了對法（Abhidharma，佛教術語，指對佛法的分析和解釋）。這有什麼含義呢？這裡是根據攝法的周遍性而言的，而彼處（指《菩薩地持經》的其他部分）是根據有為法的清凈，不取無為法的清凈。但實際上，是貫通有為法和無為法的。第三是心凈，即一切心的粗重永遠滅除，這表明了禪定的清凈。由於粗重滅盡，所以能安住于禪定而無障礙。這表明了遠離過失。又，在心中一切善根都積聚，這是佛甚深禪定中善根的積聚，表明了禪定的作用能夠攝取殊勝的功德。第四是智凈，諸佛的四智都得到清凈，已經遠離了無明的粗重。這表明了智慧的本體遠離過失。『無礙自在』，辨別其智慧的作用，能夠攝取殊勝的功德。解釋十力（Tathāgata-bala-jñāna，如來的十種力量）時，文章分為兩部分。第一部分分別解釋十力所緣的境界，第二部分在後卷的開頭，總共用七個方面來分別解釋。前一部分先列出名稱，然後依次解釋。依據下文對十力的抉擇，以『如量』為本體。依據后捲開頭所說的自性，總共以五根（五種感官能力）作為它的自性。由於智慧殊勝，所以只說『處非處智力』等等，而不說『信力』以及其他的力量。因為緣於十種境界，所以稱為十力，是從境界來命名的。解釋第一力時，先分別解釋十一個句子，然後總的辨別其簡略的意義。前文就是解釋經中的十一個句子的意義。如果按照下文解釋，將『大』和『仙尊位』分為兩個句子，那麼應該說是十二個句子。現在按照簡略的意義，可以說是十一個句子。這十一個句子是：所謂如來，處非處如實知，第一，力，成熟最上涅槃，大仙尊位，自智，轉梵輪，大眾中正師子吼。『言凈不凈果不平等因與上相違是名非處』，意思是說，自在天（Maheśvara，印度教主神濕婆的別稱，佛教中也將其視為護法神）的不平等因，不能產生相應的果，這就是『非處』。『遠離一切增上慢智說名如實』，意思是說，世尊遠離了未得謂得的增上慢智，所以稱為『如實』。這也就是解釋上面所說的『諸有所說一切如實故名如來』。『若一切智等指下』，如果說一切智等等，是指下文。『此復轉釋向前遠離一切增上慢智』，這又進一步解釋了前面所說的遠離一切增上慢智，如同前面菩提品所說。接下來解釋『第一』。接下來解釋『力』的含義。以上是解釋經中的『如來處非處第一』的含義。以下...

【English Translation】 English version In the chapter on the merits of understanding the Bodhisattva grounds in the Bodhisattvabhumi Sutra, the Abhidharma (Buddhist teachings analyzing and explaining the Dharma) is also mentioned. What is the meaning of this? Here, it refers to the pervasiveness of encompassing the Dharma, while there (in other parts of the Bodhisattvabhumi Sutra) it refers to the purity of conditioned phenomena, not taking the purity of unconditioned phenomena. But in reality, it connects both conditioned and unconditioned phenomena. The third is purity of mind, that is, the grossness and heaviness of all minds are forever extinguished, which indicates the purity of Samadhi (meditative absorption). Because the grossness and heaviness are exhausted, one can abide in Samadhi without hindrance. This indicates being free from faults. Furthermore, all roots of goodness are accumulated in the mind, which is the accumulation of roots of goodness in the Buddha's profound Samadhi, indicating that the function of Samadhi can gather supreme merits. The fourth is purity of wisdom, the four wisdoms of all Buddhas are purified, having already been freed from the grossness and heaviness of ignorance. This indicates that the essence of wisdom is free from faults. 'Unobstructed and free', distinguishes the function of its wisdom, which can gather supreme merits. When explaining the ten powers (Tathāgata-bala-jñāna, the ten powers of the Tathagata), the text is divided into two parts. The first part separately explains the objects of the ten powers, and the second part, at the beginning of the later volume, explains them in seven aspects in total. The first part first lists the names, and then explains them in order. According to the determination of the ten powers in the following text, it takes 'as it is' as its essence. According to the nature mentioned at the beginning of the later volume, it takes the five roots (five sensory faculties) as its essence in total. Because wisdom is supreme, it only speaks of 'the power of knowing what is possible and impossible', etc., and does not speak of 'the power of faith' and other powers. Because it is related to the ten realms, it is called the ten powers, named from the realms. When explaining the first power, first explain the eleven sentences separately, and then generally distinguish its concise meaning. The previous text is to explain the meaning of the eleven sentences in the sutra. If according to the following explanation, dividing 'great' and 'position of the immortal venerable' into two sentences, then it should be said that there are twelve sentences. Now, according to the concise meaning, it can be said that there are eleven sentences. These eleven sentences are: So-called Tathagata, knowing what is possible and impossible as it is, first, power, maturing the supreme Nirvana, position of the great immortal venerable, self-wisdom, turning the Brahma wheel, the correct lion's roar in the great assembly. 'Saying that impure and pure results, unequal causes are contrary to the above is called impossible', meaning that the unequal cause of Maheśvara (a name of the Hindu god Shiva, also regarded as a Dharma protector in Buddhism) cannot produce the corresponding result, which is 'impossible'. 'Saying that being free from all arrogance of wisdom is called as it is', meaning that the World Honored One is free from the arrogance of thinking that one has attained what one has not attained, so it is called 'as it is'. This is also explaining the above-mentioned 'all that is said is as it is, therefore it is called Tathagata'. 'If all wisdom etc. refers to the following', if it says all wisdom etc., it refers to the following text. 'This further explains the previous freedom from all arrogance of wisdom', this further explains the previous freedom from all arrogance of wisdom, as mentioned in the previous chapter on Bodhi. Next, explain 'first'. Next, explain the meaning of 'power'. The above is to explain the meaning of 'Tathagata knowing what is possible and impossible first' in the sutra. The following...

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釋經中處非處力境界。余文有五句。一所應得即是涅槃。二能得方便即八支道。三自證滅道。四為他開示名轉梵輪。增語是名。謂諸如來有是梵名說名為梵。最初轉從此已后余復為余已下展轉化導遍諸有情。此解輪義。五世尊自顯墮在諸佛說法大師圓滿攝故。能說正道破邪道。于道怨敵無有怯弱。為伏他論宣揚自論。故名師子吼。以要言之已下第二略義有兩番。初番云利行滿即上涅槃大仙尊位自知。利他圓滿即上轉梵輪以能顯發辨了施設開示。二利圓滿不共故名大眾中正師子吼。亦可十一句中上之九句若自利圓滿。後有二句名利他圓滿。第二番云復有異門此中略義謂所應得等者。結前五義。一所應得即上涅槃。二勝方便即上八支道。三自知滅道。四轉梵輪。五于眾中正師子吼。業力中。初釋后結。釋有八句。第三知四法受。廣如自利利他品中說。結中雲。一切分位者。謂四法受。加行差別者。謂有益無益等。定力中。初辨所知。后明能知力體。所知有四。一知等持等至所化種。二知障治。三知假立。四知清凈。有四靜慮有八解脫者。總舉所知。即由如是乃至皆能成辨者。知定功能。若隨彼彼乃至名等持至者。等持色類差別有十一。等至有六。廣說如三摩呬多地。如說乃至廣說者。引佛說證。以定力故放光普照。聲說普

【現代漢語翻譯】 現代漢語譯本： 關於釋經中處非處力（sthāna-asthāna-bala，如來十力之一，指如來了知一切事物的可能性與不可能性之能力）的境界，還有五句話可以解釋： 一、所應得的果報就是涅槃（nirvāṇa，解脫）。 二、能夠獲得涅槃的方便就是八支道（aṣṭāṅga-mārga，八正道）。 三、自己證悟寂滅之道。 四、為他人開示佛法，名為轉梵輪（brahmacakra-pravartana，轉法輪）。增語是名，意思是諸如來具有梵天的名稱，所以被稱為梵。最初的轉法輪之後，再為其他人輾轉教化，遍及所有有情眾生。這是解釋輪的含義。 五、世尊自己顯現，是因為圓滿地攝受了諸佛說法大師的身份。能夠宣說正道，破斥邪道，對於道的怨敵沒有怯弱，爲了降伏其他論點，宣揚自己的論點，所以名為師子吼（siṃha-nāda，佛陀說法時的威猛之聲）。 總而言之，以下是第二段的略義，分為兩個部分。第一部分說，利己之行圓滿，就能達到涅槃大仙尊的地位，自己了知。利他之行圓滿，就能轉法輪，能夠顯發、辨別、施設、開示。 二利圓滿，不與他人共有，所以名為大眾中的正師子吼。也可以說，在十一句話中，前面的九句是說自利圓滿，後面的兩句是說利他圓滿。 第二部分說，還有不同的解釋方法，這裡的略義是說所應得等等，總結前面的五種含義。一、所應得的就是涅槃。二、殊勝的方便就是八支道。三、自己了知寂滅之道。四、轉法輪。五、于大眾中正師子吼。 關於業力，首先解釋，然後總結。解釋有八句話。第三是了知四種法受（catasso vedanā，苦受、樂受、不苦不樂受、舍受），詳細內容如自利利他品中所說。總結中說，一切分位，指的是四種法受。加行差別，指的是有益和無益等等。 關於定力，首先辨別所知，然後說明能知的力量本體。所知有四種：一、了知等持（samādhi，禪定）、等至（samāpatti，入定）所化的種類。二、了知障礙和對治。三、了知假立。四、了知清凈。有四種靜慮（dhyāna，禪那），有八種解脫（vimokṣa，從禪定中解脫）等等，這是總括所知的內容。如果能夠這樣，乃至都能成就，這是了知定的功能。如果隨順彼彼，乃至名為等持至，等持的色類差別有十一種，等至有六種，詳細內容如三摩呬多地（samāhita-bhūmi，禪定地）中所說。如說乃至廣說，是引用佛陀的說法來證明。因為有定力的緣故，所以能放出光明普遍照耀，聲音普遍宣說。

【English Translation】 English version: Regarding the realm of the power of knowing what is possible and impossible (sthāna-asthāna-bala), there are five more sentences to explain: 1. What should be attained is nirvāṇa (liberation). 2. The expedient means to attain nirvāṇa is the eightfold path (aṣṭāṅga-mārga). 3. One personally realizes the path of cessation. 4. Explaining the Dharma to others is called turning the wheel of Dharma (brahmacakra-pravartana). 'Augmented speech' is a name, meaning that the Tathāgatas have the name of Brahma, so they are called Brahma. After the initial turning of the Dharma wheel, they continue to teach and transform others, reaching all sentient beings. This explains the meaning of the 'wheel'. 5. The World-Honored One manifests himself because he has perfectly embraced the identity of the masters of Dharma teaching of all Buddhas. He is able to proclaim the right path, refute the wrong path, and is not timid towards the enemies of the path. In order to subdue other arguments and proclaim his own arguments, he is called the lion's roar (siṃha-nāda). In short, the following is the abbreviated meaning of the second section, divided into two parts. The first part says that the practice of benefiting oneself is complete, one can reach the position of the great immortal venerable of nirvāṇa, and know it oneself. The practice of benefiting others is complete, one can turn the wheel of Dharma, and be able to reveal, distinguish, establish, and explain. The perfection of benefiting both oneself and others is not shared with others, so it is called the true lion's roar in the assembly. It can also be said that in the eleven sentences, the first nine sentences refer to the perfection of benefiting oneself, and the last two sentences refer to the perfection of benefiting others. The second part says that there are different ways of explaining it. The abbreviated meaning here is that what should be attained, etc., summarizes the previous five meanings. 1. What should be attained is nirvāṇa. 2. The excellent expedient means is the eightfold path. 3. One personally knows the path of cessation. 4. Turning the wheel of Dharma. 5. The true lion's roar in the assembly. Regarding the power of karma, first explain, then summarize. There are eight sentences in the explanation. The third is knowing the four kinds of feelings (catasso vedanā: painful, pleasant, neither painful nor pleasant, and neutral), as described in detail in the chapter on benefiting oneself and others. The summary says that all divisions refer to the four kinds of feelings. The differences in effort refer to beneficial and unbeneficial, etc. Regarding the power of concentration, first distinguish what is known, and then explain the essence of the power of knowing. There are four kinds of knowable things: 1. Knowing the types of beings transformed by concentration (samādhi) and attainment (samāpatti). 2. Knowing the obstacles and antidotes. 3. Knowing the provisional establishment. 4. Knowing the purity. There are four meditations (dhyāna) and eight liberations (vimokṣa), etc., which is a summary of what is known. If one can do this, and even be able to accomplish everything, this is knowing the function of concentration. If one follows this and that, and is even called concentration attainment, there are eleven kinds of differences in the types of concentration, and six kinds of attainment, as described in detail in the Samāhita-bhūmi (the ground of concentration). 'As said, and even extensively said' is quoting the Buddha's words to prove it. Because of the power of concentration, one can emit light that shines universally, and the voice proclaims universally.

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聞。準阿含經佛或有時為化梵眾。往彼天上身顯勝光。口宣妙法。諸梵見光。聞其所說不睹其形。如是如來乃至除此無有若過若增者。此明如來依靜慮故能有成辨。亦是定力所緣之事。如來於此靜慮所乃至等持等至者。釋上引經作用及以結文等。偏說如來依靜慮意。如來於此靜慮所作種類多住如實故。唯說靜慮所攝解脫等持等至。不說無色定中解脫等持等至。第二解障治。靜慮解脫雜染有二種清凈有四種與上相違應知其相者。雜染二種中各有二故四。初染二者。一無巧加行。二諸蓋現前。第二染二者。一自地煩惱纏。二自地隨眠。治此四染故清凈有四。第三假立。謂依靜慮等引發種種功德。隨彼功假立名字。第四清凈可知。如來於此已下明力能知也。如所成熟修圓滿乃至名諸根勝劣者。此明根力所緣境也。此中唯明入道根故但說信等五根。若通說生死根即二十二根。皆是。故婆沙說根力通四念處。若從他信乃至種種勝解者。此明勝解力所緣。如此勝解或從他信或自觀察。即成三品愛樂。印解決定。名為勝解。舊名欲也。次明界力。緣于種子種子界。余處貪等行差別有八萬四千。今說大數故言八十千。舊論云八萬四千行。若即如是諸趣入門乃至如迦羅摩經等廣說者。此明遍趣行力所知。有四。一知歸趣順觀行。二知罪福

【現代漢語翻譯】 現代漢語譯本： 聽聞。根據《準阿含經》記載，佛陀有時爲了教化梵天界的眾生，前往彼梵天之上，顯現殊勝的光芒，口中宣說微妙的佛法。諸梵天眾只見光明，聽聞佛陀所說的法，卻無法看見佛陀的形體。像這樣，如來乃至除此之外，沒有誰能超過或增加的。這說明如來依靠靜慮（Dhyana，禪定）的緣故，能夠成就辨別諸法。這也是禪定之力所緣之事。如來對於此靜慮所作，乃至等持（Samadhi，三昧）、等至（Samapatti，等至）等，解釋了上面引用的經文的作用以及總結性的文字等。偏重說明如來依靠靜慮的意義。如來對於此靜慮所作的種類繁多，安住于如實的智慧，所以只說靜慮所攝的解脫（Vimoksha，解脫）、等持、等至，而不說無色定中的解脫、等持、等至。 第二是解釋障礙和對治。靜慮的解脫有雜染和清凈兩種，雜染有兩種，清凈有四種，與上面所說的相反，應當瞭解其相狀。雜染的兩種中各有兩種，所以總共有四種。初染的兩種是：一、沒有巧妙地修行；二、諸蓋（Nivarana，五蓋，即貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）現前。第二染的兩種是：一、自地的煩惱纏縛；二、自地的煩惱隨眠。爲了對治這四種染污，所以清凈有四種。 第三是假立。就是依靠靜慮等引發種種功德，隨著那些功德假立名字。第四種清凈是可以瞭解的。如來對於此以下說明力量能夠知曉。如所成熟修圓滿乃至名諸根勝劣者，這說明根力所緣的境界。這裡只說明入道的根，所以只說信等五根（信根、精進根、念根、定根、慧根）。如果通說生死根，那就是二十二根，都是。所以《婆沙論》說根力通於四念處（四念住，即身念住、受念住、心念住、法念住）。若從他信乃至種種勝解者，這說明勝解力所緣的境界。如此勝解，或者從他人處聽聞而信，或者自己觀察，就成了三種品類的愛樂、印決、決定，名為勝解。舊譯名為欲。 其次說明界力。緣于種子種子界。其他地方貪等行為的差別有八萬四千種。現在說的是大概的數字，所以說是八萬千種。舊論說八萬四千種行為。若即如是諸趣入門乃至如《迦羅摩經》等廣說者，這說明遍趣行力所知。有四種：一、知歸趣順觀行；二、知罪福。

【English Translation】 English version: I have heard. According to the Juna Agama Sutra, the Buddha sometimes, in order to transform the Brahma assembly, would go to that Brahma heaven, manifesting supreme light, and uttering wonderful Dharma. The Brahmas would see the light and hear what he said, but not see his form. Thus, the Tathagata, and none other, can surpass or add to this. This explains that the Tathagata, relying on Dhyana (meditative absorption), is able to accomplish discernment. This is also the object of meditative power. The Tathagata's actions in this Dhyana, up to Samadhi (concentration) and Samapatti (attainment), explain the function of the cited sutra and its concluding words. It emphasizes the meaning of the Tathagata relying on Dhyana. The Tathagata performs many kinds of actions in this Dhyana, abiding in true reality, so it only speaks of liberation (Vimoksha), Samadhi, and Samapatti contained within Dhyana, and does not speak of liberation, Samadhi, and Samapatti in the formless attainments. Secondly, it explains obstacles and their remedies. There are two kinds of liberation in Dhyana: defiled and pure. There are two kinds of defilement and four kinds of purity, which are the opposite of what was said above, and their characteristics should be understood. Each of the two kinds of defilement has two aspects, so there are four in total. The first two defilements are: 1. Lack of skillful practice; 2. The appearance of the Nivaranas (hindrances, namely, desire, aversion, sloth, restlessness, and doubt). The second two defilements are: 1. The bonds of afflictions of one's own realm; 2. The latent afflictions of one's own realm. To remedy these four defilements, there are four kinds of purity. Thirdly, there is provisional establishment. That is, relying on Dhyana etc., various merits are produced, and names are provisionally established according to those merits. The fourth kind of purity can be understood. The following explains that the Tathagata's power is able to know. 'As the matured cultivation is perfected, up to the names of the superiority and inferiority of the faculties,' this explains the realm of the power of the faculties. Here, only the faculties for entering the path are explained, so only the five faculties of faith etc. are mentioned (faith, vigor, mindfulness, concentration, and wisdom). If the faculties of birth and death are spoken of generally, then there are twenty-two faculties in total. Therefore, the Mahavibhasa says that the power of the faculties extends to the Four Foundations of Mindfulness (mindfulness of body, feelings, mind, and phenomena). 'If from the faith of others, up to various kinds of conviction,' this explains the realm of the power of conviction. Such conviction, whether from hearing and believing from others or from one's own observation, becomes three kinds of delight, confirmation, and determination, which are called conviction. The old translation calls it desire. Next, it explains the power of realms. It is related to the realm of seeds. The differences in actions such as greed in other places are eighty-four thousand. Now, it speaks of a large number, so it says eighty thousand. The old treatise says eighty-four thousand actions. 'If it is just like this, the entrance to all destinies, up to the Kalama Sutra etc. is explained in detail,' this explains what is known by the power of pervasive conduct. There are four kinds: 1. Knowing the conduct of returning and following observation; 2. Knowing sin and merit.

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不動業趣五趣之行。三知朋黨各各趣順相違見行。四知餘一切品類差別此世他世無罪趣行。謂知三乘及不定性於三世中起趣涅槃無罪之行。問。此遍趣行力與處非處力有何差別。答。處非處力知境即寬。遍趣行力但知諸行能有所趣。處非處力非唯知此。亦如余法。所謂大海渧數大地微塵一切有情諸心所念。又知七寶真偽等事如是無量。梵云迦羅摩。此云時。外國別有時經也。宿住力中。先總標舉。次別解。后略結。八言說句六種略行者。泰云。略說六行故云六種略行。舊云六種同行者。同義與略義相濫。故謬譯也。八種之事可為言詮。故言八言說句。景雲言說所詮廣即無量略有六行。於八言說中。后三合一同是壽量。故但有六。言是故唯于如是品類發起隨念更無有增者。明宿住力隨前起念更無餘境。問。宿住力亦知自他過去無漏滅道不。解云。今此論中文雖不說。道理亦知。如法華說。過去有佛名威音王成正覺等。言若言說行所有行相者。即是所說六種略行。若言說句所有標說者。即是八言說句。及即於此隨起憶念者。正明宿住隨念力知。次明死生智力。亦名天眼力。于中先約天眼力釋。后就死生力釋。此中靜慮說名天住乃至名為天眼者。所修得眼從彼靜慮亦名為天。故名天眼。三藏云光明故名天。天是光明義。下釋

【現代漢語翻譯】 現代漢語譯本 不動業趣五趣之行：指對於不動之業（指不會導致輪迴的善業或惡業），以及五趣（地獄、餓鬼、畜生、人、天）的執行規律的瞭解。 三知朋黨各各趣順相違見行：指了解三種不同的群體（如正見者、邪見者、中立者）各自的趨向、順應和相違的見解和行為。 四知餘一切品類差別此世他世無罪趣行：指了解其他一切品類的眾生，在此世和來世的差別，以及趨向無罪之行的道路。謂知三乘及不定性於三世中起趣涅槃無罪之行：也就是了解聲聞乘、緣覺乘、菩薩乘以及不定性的眾生，在過去、現在、未來三世中，趨向涅槃的無罪之行。 問：此遍趣行力與處非處力有何差別？答：處非處力知境即寬。遍趣行力但知諸行能有所趣。處非處力非唯知此。亦如余法。所謂大海渧數大地微塵一切有情諸心所念。又知七寶真偽等事如是無量。 梵云迦羅摩（Kālama）：此云時。外國別有時經也。宿住力中。先總標舉。次別解。后略結。八言說句六種略行者：泰云。略說六行故云六種略行。舊云六種同行者。同義與略義相濫。故謬譯也。八種之事可為言詮。故言八言說句。景雲言說所詮廣即無量略有六行。於八言說中。后三合一同是壽量。故但有六。言是故唯于如是品類發起隨念更無有增者：明宿住力隨前起念更無餘境。 問：宿住力亦知自他過去無漏滅道不？解云：今此論中文雖不說。道理亦知。如法華說。過去有佛名威音王成正覺等。言若言說行所有行相者：即是所說六種略行。若言說句所有標說者：即是八言說句。及即於此隨起憶念者：正明宿住隨念力知。 次明死生智力。亦名天眼力。于中先約天眼力釋。后就死生力釋。此中靜慮說名天住乃至名為天眼者：所修得眼從彼靜慮亦名為天。故名天眼。三藏云光明故名天。天是光明義。下釋

【English Translation】 English version Understanding the Karma Leading to the Five Realms: This refers to understanding the workings of immovable karma (good or bad deeds that do not lead to rebirth) and the operating principles of the five realms (hell, hungry ghosts, animals, humans, and gods). Knowing the Tendencies of Different Groups: This refers to understanding the different tendencies, conformities, and conflicting views and actions of three different groups (such as those with right views, wrong views, and neutral views). Knowing the Differences Among All Categories of Beings: This refers to understanding the differences among all categories of beings in this life and the next, and the path towards actions free from sin. Namely, understanding the paths of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and those of uncertain nature, in the past, present, and future, towards actions free from sin that lead to Nirvāṇa. Question: What is the difference between this power of pervasive paths and the power of knowing what is possible and impossible? Answer: The power of knowing what is possible and impossible has a broader scope of knowledge. The power of pervasive paths only knows which actions can lead to what. The power of knowing what is possible and impossible does not only know this, but also knows other things, such as the number of drops in the ocean, the number of dust particles on the earth, and the thoughts in the minds of all sentient beings. It also knows the authenticity of the seven treasures and other such countless things. Kālama (Kālama) in Sanskrit means 'time' in this language. Foreign countries have separate scriptures on time. Regarding the power of knowing past lives, it first gives a general overview, then a detailed explanation, and finally a brief conclusion. 'Eight statements and six concise practices': The Thai version says, 'Concise explanation of six practices, hence the term 'six concise practices'.' The old version says 'six concurrent practices,' which is a mistranslation because the meaning of 'concurrent' is confused with the meaning of 'concise.' Eight kinds of things can be expressed in words, hence the term 'eight statements.' Jingyun says that what is expressed in words is vast and limitless, but there are six concise practices. Among the eight statements, the last three are combined into one, which is lifespan, so there are only six. 'Therefore, only with regard to such categories does recollection arise, and there is no increase': This clarifies that the power of knowing past lives only arises with the preceding thought, and there is no other object. Question: Does the power of knowing past lives also know the past undefiled cessation and path of oneself and others? Explanation: Although this treatise does not say so explicitly, it is reasonable to assume that it does. As the Lotus Sutra says, 'In the past, there was a Buddha named King Awesome Sound who attained perfect enlightenment, etc.' 'If the characteristics of all verbal actions': This refers to the six concise practices that were mentioned. 'If the statements that mark all verbal expressions': This refers to the eight statements. 'And immediately upon this, recollection arises': This clearly shows that the power of knowing past lives is based on recollection. Next is explained the power of knowing death and rebirth, also known as the power of the divine eye. First, it is explained in terms of the power of the divine eye, and then in terms of the power of knowing death and rebirth. Here, meditative absorption is called 'divine dwelling' and even 'divine eye': The eye that is cultivated and attained from that meditative absorption is also called 'divine,' hence the name 'divine eye.' The Tripiṭaka says that 'divine' means 'light,' and 'divine' means 'light.' The following explains.

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經中。極清凈超過於人二句。次釋死生智力。于中初明死生時所見好惡色相。后明由善惡行往苦樂處。于中分二。初明往惡趣。后明往善趣。前中。初廣釋因果。后總結之。所有壞戒者。身語惡行及彼等起者。意惡行也。及住彼意異品類者所成邪見等者。及住外道異品類者所成邪見誹謗賢聖。為欲開示那落迦相等者。為欲開示有情令生落迦想故。經中說墮險惡趣。為欲開示自性體事等者。為正開示地獄體事故經復須說那落迦也。結云當知此中若由此生者。惡行邪見等。若得生已受諸苦惱者。正生惡趣也。若受苦已復起所餘自業所作種種眾苦者。生地獄中受先業苦已。復起餘業招眾眾苦。與上相違已下。第二返顯法善趣。漏盡力中。云于最後有說名內證。第六神通者。景雲。阿羅漢人得漏盡通住最後身說名內證。佛漏盡力亦于金剛心后佛智起時說名內證。遠師云。我生盡等四。如實知道是證智。隨義說四。即初起證智時得盡智故名我生盡。得無生智故不受後有。成實亦同。

第五十卷

上來已別解釋十種力訖。自下總以七門分別。初頌長行列其七門。后依七門次第解釋。初自性可解。第二十力分別中。遠公云一約時辨力。於十力中宿住知過去。天眼知未來餘七知三世。其漏盡通應當分別。若就自身現證漏盡

【現代漢語翻譯】 現代漢語譯本： 經文中，『極清凈超過於人』兩句，接下來解釋死生智力。其中先說明死生時所見的好壞色相，后說明由善惡行為前往苦樂之處。其中分為兩部分，先說明前往惡趣，后說明前往善趣。前面一部分，先廣泛解釋因果，后總結之。『所有壞戒者』，指身語的惡行以及與它們相關的『等起者』，指意念的惡行。『及住彼意異品類者所成邪見等者』，指由持有與此意念不同的品類者所形成的邪見等，『及住外道異品類者所成邪見誹謗賢聖』，指由持有外道不同品類者所形成的邪見，誹謗賢聖。『為欲開示那落迦（Naraka，地獄）相等者』，是爲了開示有情眾生，使他們產生地獄的印象。經中說『墮險惡趣』，『為欲開示自性體事等者』，爲了正確開示地獄的本體事相，經文必須再次說明那落迦（Naraka，地獄）。總結說『當知此中若由此生者』，指惡行邪見等，『若得生已受諸苦惱者』，指真正生於惡趣，『若受苦已復起所餘自業所作種種諸苦者』，指生在地獄中，承受先前的業力之苦后，又產生其餘的業力，招致種種痛苦。與上述相反，以下是第二部分，反過來闡明前往善趣的情況。在漏盡力中，說『于最後有說名內證』。『第六神通者』，景法師說，阿羅漢（Arhat，已證得漏盡者）獲得漏盡通，住在最後之身，稱為內證。佛陀的漏盡力，也在金剛心之後，佛智生起時，稱為內證。遠法師說，『我生已盡』等四句，如實知道是證智。隨順意義而說四句，即最初生起證智時，得到盡智，所以說『我生已盡』，得到無生智，所以不再受後有。成實論也持相同觀點。

第五十卷

上面已經分別解釋了十種力完畢。下面總共用七個方面來分別。首先用頌文和長行文列出這七個方面，然後依據這七個方面依次解釋。首先是自性，可以理解。第二是十力分別中，遠公說，一是約時間來辨別力。在十力中，宿住力知過去，天眼力知未來，其餘七力知三世。其中的漏盡通應當分別，如果就自身現證漏盡來說

【English Translation】 English version: In the sutra, the two sentences 'extremely pure, surpassing humans' are followed by an explanation of the power of knowledge regarding death and rebirth. It first clarifies the good and bad appearances seen at the time of death and rebirth, and then explains the destinations of suffering and happiness based on good and bad deeds. This is divided into two parts: first, explaining the journey to evil realms, and second, explaining the journey to good realms. In the first part, the causes and effects are extensively explained first, and then summarized. 'All those who break precepts' refers to the evil deeds of body and speech, and 'those who initiate them' refers to the evil deeds of the mind. 'And those who dwell in different categories of thought, forming wrong views, etc.' refers to the wrong views formed by those who hold different categories of thought. 'And those who dwell in different categories of external paths, forming wrong views and slandering the virtuous' refers to the wrong views formed by those who hold different categories of external paths, slandering the virtuous. 'To reveal the characteristics of Naraka (hell)' is to reveal to sentient beings the impression of hell. The sutra says 'falling into dangerous and evil realms,' 'to reveal the nature of the entity, etc.' To correctly reveal the nature of the entity of hell, the sutra must again explain Naraka (hell). The conclusion says 'know that among these, those who are born from this' refers to evil deeds, wrong views, etc. 'Those who, having been born, suffer all kinds of afflictions' refers to truly being born in evil realms. 'Those who, having suffered, again arise from their own karma and create all kinds of sufferings' refers to being born in hell, enduring the suffering of past karma, and then generating further karma, inviting all kinds of suffering. Contrary to the above, the following is the second part, which conversely clarifies the circumstances of going to good realms. In the power of the exhaustion of outflows, it is said 'in the final existence, it is called inner realization.' 'The sixth supernormal power,' Master Jing said, 'An Arhat (one who has attained the exhaustion of outflows) who obtains the supernormal power of the exhaustion of outflows and dwells in the final body is called inner realization.' The Buddha's power of the exhaustion of outflows is also called inner realization after the diamond mind and when the Buddha's wisdom arises. Master Yuan said, 'Birth is exhausted,' etc., the four sentences, truly knowing is the wisdom of realization. Speaking of the four sentences according to the meaning, that is, when the wisdom of realization first arises, the wisdom of exhaustion is obtained, so it is said 'birth is exhausted,' and the wisdom of non-birth is obtained, so there is no further existence. The Treatise on the Accomplishment of Reality also holds the same view.

Volume 50

The above has separately explained the ten powers. Below, they are generally distinguished by seven aspects. First, the seven aspects are listed in verse and prose, and then explained in order according to the seven aspects. First is self-nature, which can be understood. Second, in the distinction of the ten powers, Master Yuan said, one is to distinguish power by time. Among the ten powers, the power of knowing past lives knows the past, the power of the heavenly eye knows the future, and the remaining seven powers know the three times. The supernormal power of the exhaustion of outflows should be distinguished. If it is said that one personally realizes the exhaustion of outflows

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得知現在。道理所知無為不墮三世。論主擇滅就人。故通三世。二約法辨力。於十力中初力最廣總知自體。第七亦爾知不凈等是知自求。知無我法名知共相。其漏盡力見有除暗能知自相。證空漏盡能知共相。餘七知自道理。十力亦知無為。論欲就品類辨十力故不證無為。三約人辨力。十力皆緣一切有情。于各別有情知利益方便。景師云。三者能分別知諸有情身差別體事。今解新論事義即舊論利益也。言若就如來多所安住等者。諸佛對機住力即異。第五明作業。業力中雲。及能降伏施福移轉種種諍論者。遠公云。或計施有福。或謂施無福。名施福移轉。道理遍伏一切罪福諍論。施者多故偏論也。景師云。如有一人故往禮菩提樹及以佈施。有人不知。即用金銀買取彼人禮菩提樹佈施功德。又有人言雖買不得。種種諍論。今佛業力降伏此等巧知諸業。自作自受無買賣事。定力中。言三神變者。一神足神變。云現種種令他生信。二記心神變。即他心通記。說有情善惡心念令其歸伏。三教誡神變。即漏盡通。自證漏盡復為他說令證漏盡。及能降伏等者。即前神足神變降伏不信。他心神變降伏憍慢。漏盡神變降伏有情煩惱相違異品怨害諍論。界力中。先略標其相。后廣辨教授。前中雲。能如其根者牒前根。如其意樂者。牒前勝解。

【現代漢語翻譯】 現代漢語譯本 得知現在（當下）。道理所知是無為法，不落入過去、現在、未來三世。論師認為擇滅是就人而言的，所以通達三世。二、從法的角度辨析十力。在十力中，初力（處非處智力）最為廣大，總括地了知自體。第七力（至所趣行智力）也是如此，知不凈等是知自求。知無我法名為知共相。其漏盡力（漏盡智力）見到有為法能破除愚昧，能知自相。證悟空性，漏盡煩惱，能知共相。其餘七力知自道理。十力也知無為法。論師想要就品類來辨析十力，所以不證無為法。三、從人的角度辨析十力。十力都緣於一切有情眾生，對於各別的有情眾生，知道利益他們的方便。景師說：『三者能分別知諸有情身差別體事。』現在解釋新論的事義，就是舊論的利益。說到『若就如來多所安住等』，諸佛根據不同根機安住于不同的力。第五、說明作業。業力中說：『及能降伏施福移轉種種諍論者』，遠公說：『或者認為佈施有福，或者認為佈施沒有福，這叫做施福移轉。』道理普遍降伏一切罪福的諍論。因為佈施的人多，所以偏重論述。景師說：『如有個人故意去禮拜菩提樹以及佈施，有個人不知道，就用金銀買取那個人禮拜菩提樹佈施的功德。又有人說即使買也買不到。』種種諍論。現在佛的業力能降伏這些，巧妙地知道諸業是自作自受，沒有買賣的事情。定力中，說到三種神變：一、神足神變，顯現種種令他人產生信心。二、記心神變，就是他心通，記錄、說出有情眾生的善惡心念，令他們歸順。三、教誡神變，就是漏盡通，自己證得漏盡，又為他人說，令他人證得漏盡。『及能降伏等者』，就是前面的神足神變降伏不信，他心神變降伏憍慢，漏盡神變降伏有情眾生煩惱的相違異品怨害諍論。界力中，先簡略地標出它的相，然後廣泛地辨析教授。前面說到『能如其根者』，是對應前面的根。『如其意樂者』，是對應前面的勝解（adhimukti）。

【English Translation】 English version Knowing the present. The principle known is unconditioned (asamskrita), not falling into the three times (past, present, future). The master of the treatise considers cessation by discrimination (pratisamkhya-nirodha) in relation to the person, therefore it pervades the three times. Second, distinguishing the ten powers (dasabala) from the perspective of the Dharma. Among the ten powers, the first power (power of knowing what is possible and impossible) is the broadest, comprehensively knowing its own nature. The seventh power (power of knowing the paths leading to all destinations) is also similar, knowing impurity (asubha) etc. is knowing self-seeking. Knowing the Dharma of no-self (anatma) is called knowing the common characteristic. The power of the exhaustion of outflows (asrava-ksaya-bala) sees that conditioned phenomena can eliminate ignorance, and can know the self-characteristic. Realizing emptiness (sunyata), exhausting outflows, can know the common characteristic. The remaining seven powers know the principle of self. The ten powers also know the unconditioned. The master of the treatise wants to distinguish the ten powers according to categories, so he does not prove the unconditioned. Third, distinguishing the ten powers from the perspective of people. The ten powers are all related to all sentient beings (sattva), and for each individual sentient being, they know the expedient means to benefit them. Master Jing said: 'The third is the ability to distinguish and know the different entities and matters of the bodies of sentient beings.' Now explaining the meaning of the new treatise is the benefit of the old treatise. Speaking of 'If it is based on the many abodes of the Tathagata (Tathagata),' the Buddhas abide in different powers according to different capacities. Fifth, explaining actions (karma). In the power of karma, it is said: 'And the ability to subdue various disputes about the transfer of merit from giving,' Yuan Gong said: 'Some think that giving has merit, and some think that giving has no merit, this is called the transfer of merit from giving.' The principle universally subdues all disputes about sin and merit. Because there are many givers, the discussion focuses on giving. Master Jing said: 'If someone deliberately goes to worship the Bodhi tree and give alms, and someone does not know, they use gold and silver to buy the merit of that person's worship of the Bodhi tree and giving alms. And some people say that even if they buy it, they cannot get it.' Various disputes. Now the Buddha's power of karma can subdue these, skillfully knowing that all actions are self-made and self-received, and there is no buying and selling. In the power of concentration (dhyana), it is said that there are three kinds of magical transformations (pratiharya): First, the magical transformation of magical powers (rddhi-pratiharya), manifesting various things to make others generate faith. Second, the magical transformation of reading minds (adesana-pratiharya), which is telepathy, recording and speaking out the good and evil thoughts of sentient beings, causing them to submit. Third, the magical transformation of instruction (anusasani-pratiharya), which is the exhaustion of outflows, realizing the exhaustion of outflows oneself, and also speaking for others, causing others to realize the exhaustion of outflows. 'And the ability to subdue etc.,' is the previous magical transformation of magical powers subduing disbelief, the magical transformation of reading minds subduing arrogance, and the magical transformation of the exhaustion of outflows subduing the conflicting and different kinds of resentment and harm disputes of sentient beings' afflictions. In the power of realms (dhatu), first briefly mark its characteristics, and then widely analyze the teachings. The previous saying 'Those who can be according to their roots' corresponds to the previous roots (indriya). 'Those who are according to their inclinations' corresponds to the previous superior understanding (adhimukti).

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如其隨眠者牒前種子界也。依彼趣入門中無倒教授如應安立者。依彼有情或初趣入五停觀門。或有趣五趣行。或有趣入朋黨異見行門。或有趣入三乘聖道行門等。如應安立此教授門即是遍趣行力所緣。但今說知界差別故乘辨之。就廣辨中分二。初教聲聞指如聲聞地。第二明教菩薩。于中先問。次解后結。初業者。景雲是十信也。昔遠師云。等持資糧已下總無教像。不及前釋。資糧有十一。一凈持戒。二得善友。三守根門。四食知量。五損睡眠。六具善尋。七具信解。八具行者分。九具解脫處。十離三障。十一舍執著心。廣如成實論。今云資糧。總攝彼十一。解中有三。初發觀行。次觀攝受。三教不捨。前中先教方便。謂諸如來乃至於內寂靜來是也。次明教根本觀行。于中初人空觀。后教法空觀。初云如理思惟汝之父母所為立名乃至於此有中如是言名想施設假立言說轉耶者。汝依父母師僧為汝立名。即隨此名執有實我。汝應思惟為離眼等六處別有自性真實之我。或離色等外處或雙離內外及離中間有此我體。于中有我如是名想施設假立言說轉耶。如是教觀離內外處都無有我名于中轉。汝既如是正思惟已當於此法都無所得者。汝思惟已當知於此六處法外都無我體而可得也。唯當如是如實了知但于客法有客想轉者。勸彼了知但

于因緣假有之法有假名轉。無實有我者名字隨轉。自下教法空觀。先眼空。后類耳等。若於爾時于自己名唯有客想已生已得者。牒前父母為立自己之名唯是假名已生已得無實有我。言復應在內如理思惟乃至除此無有若增者。制立眼若為一事也。名想施設總是眼名之差別也。及此唯事于中假立名想施設是第二事。唯有依他眼根離言說事于中假立眼等名字名不能及。若尋眼名執有眼體是遍計所執畢竟無體故說眼空。言於此眼中所有制立眼名想設且非是眼者。復明名下所詮無有眼體。今時且明眼名非眼故言所有制立眼名眼想且非是眼言此唯有事于中假立眼名想等當知自性亦非是眼者。此唯有彼言說之事于中假立眼名想等。當知名字眼自性亦非是眼。此立宗也。下問答辨。何以故者。何以眼名所說非眼自性故。非於中乃至少有眼覺而能轉故者。尋名執眼。非離眼名生於眼覺。明知離名無眼自性。此順釋也。若有此事乃至但於此事有眼覺轉者。若眼名下有實眼體稱眼名者。但緣眼體應生眼覺。何須更待眼名方生覺。然無如是乃至眼假施設者。客猶是假。是故此中唯于假立法相理中假立眼名想施設。無別所詮眼自性也。汝既如是乃至當得者。汝既思惟內眼知無。應思眼名唯是假設當生當得。上明眼空。下類耳等。知于其眼如是乃至

【現代漢語翻譯】 現代漢語譯本 對於因緣和合而成的假有之法，有假立的名稱隨著流轉。其中並沒有真實存在的『我』，只是名字隨著因緣而變動。下面開始教導關於空觀的方法，首先是眼根的空性，然後以此類推耳根等。如果在那個時候，對於自己的名字只有客體的想法已經產生並被認識到，那麼，追溯到父母為自己設立名字，這僅僅是假名而已，已經產生並被認識到，並沒有真實存在的『我』。『復應在內如理思惟乃至除此無有若增者』這句話的意思是，如果設立『眼』為一個獨立的事物，那麼，名稱、想法的施設都只是『眼』這個名稱的差別而已。以及，這僅僅是事物本身，在其中假立名稱和想法的施設，這是第二件事。只有依賴於他緣而生的眼根，是超越言語描述的事物，在其中假立『眼』等名字，名字並不能完全表達它。如果追尋『眼』這個名字，就執著于有『眼』的實體，這是遍計所執，畢竟沒有實體，所以說『眼』是空的。『言於此眼中所有制立眼名想設且非是眼者』，進一步說明名稱所詮釋的，並沒有『眼』的實體。現在只是說明『眼』這個名稱不是『眼』本身，所以說，所有設立的『眼』的名稱和關於『眼』的想法，都不是『眼』本身。『言此唯有事于中假立眼名想等當知自性亦非是眼者』，這僅僅是關於『眼』的言說之事，在其中假立『眼』的名稱和想法等等，應當知道，名字和『眼』的自性也不是『眼』本身。這是立宗。下面通過問答來辨析。『何以故者』，為什麼『眼』這個名稱所說的不是『眼』的自性呢？『非於中乃至少有眼覺而能轉故者』，如果追尋名稱就執著于『眼』，而不是離開『眼』的名稱而產生關於『眼』的覺知，這說明離開了名稱，就沒有『眼』的自性。這是順著邏輯來解釋。『若有此事乃至但於此事有眼覺轉者』，如果『眼』這個名稱下有真實的『眼』的實體，能夠被稱為『眼』，那麼，僅僅緣于『眼』的實體就應該產生關於『眼』的覺知，何必還要等待『眼』這個名稱才產生覺知呢？然而事實並非如此，乃至『眼』只是假立的施設。客體仍然是虛假的。因此，這裡僅僅是在假立的法相的道理中，假立『眼』的名稱和想法的施設，沒有其他所詮釋的『眼』的自性。『汝既如是乃至當得者』，你既然這樣思惟內在的『眼』，知道它是空的，就應該思惟『眼』這個名稱也只是假設的，應當生起並認識到這一點。上面說明了『眼』的空性，下面以此類推耳根等。知道對於『眼』是這樣，乃至...

【English Translation】 English version Regarding phenomena that arise from conditions and are provisionally existent, there are imputed names that shift accordingly. There is no truly existing 'self' within them; only names change with conditions. Below, the teaching on the contemplation of emptiness begins, starting with the emptiness of the eye sense, and then extending by analogy to the ear sense and so on. If, at that time, one has only a subjective thought about one's own name, which has already arisen and been attained, then tracing back to the parents who established one's name, it is merely a provisional name that has already arisen and been attained; there is no truly existing 'self'. The phrase 'Furthermore, one should contemplate inwardly with proper reasoning, even to the point of eliminating this, and there is nothing to add' means that if 'eye' is established as an independent entity, then the establishment of names and thoughts are merely differentiations of the name 'eye'. And this is merely the thing itself; within it, the provisional establishment of names and thoughts is the second thing. Only the eye sense that arises dependently on other conditions is a phenomenon beyond verbal description; within it, the provisional establishment of names such as 'eye' cannot be fully expressed by names. If one seeks the name 'eye' and clings to the existence of an 'eye' entity, this is the completely conceptualized, which ultimately has no substance; therefore, it is said that the 'eye' is empty. 'The statement that all established names and thoughts about the eye within this eye are not the eye' further clarifies that what is signified by the name does not have the entity of the 'eye'. Now, it is only being clarified that the name 'eye' is not the 'eye' itself; therefore, it is said that all established names and thoughts about the 'eye' are not the 'eye'. 'The statement that this is merely a thing in which the name and thought of the eye are provisionally established, and one should know that its nature is also not the eye' means that this is merely the verbal matter concerning the 'eye', in which the name and thought of the 'eye' are provisionally established. One should know that the name 'eye' and the nature of the 'eye' are also not the 'eye'. This is the establishment of the thesis. Below, it is analyzed through questions and answers. 'Why is that?' Why is it that what is said by the name 'eye' is not the nature of the 'eye'? 'Because there is not even the slightest eye-consciousness that can arise and function within it.' If one seeks the name and clings to the 'eye', rather than generating eye-consciousness apart from the name 'eye', it shows that apart from the name, there is no nature of the 'eye'. This is an explanation following the logic. 'If there were such a thing, even to the point that eye-consciousness arises and functions only in this thing,' if there were a real 'eye' entity under the name 'eye' that could be called 'eye', then eye-consciousness should arise merely from the 'eye' entity. Why would one need to wait for the name 'eye' to arise before consciousness arises? However, this is not the case, even to the point that the 'eye' is merely a provisional establishment. The object is still false. Therefore, here, only within the principle of the characteristics of provisionally established phenomena is the name and thought of the 'eye' provisionally established; there is no other 'eye' nature to be signified. 'Since you are like this, even to the point that you should attain it,' since you contemplate the inner 'eye' in this way and know that it is empty, you should contemplate that the name 'eye' is also merely a hypothesis, and you should generate and recognize this. Above, the emptiness of the 'eye' is explained; below, the ear sense and so on are inferred by analogy. Knowing that it is like this for the 'eye', even to...

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唯有客想當生當得者。以眼類余耳等隨言說性畢竟無體。又就見聞覺知隨彼尋伺執等諸法。當知唯有假名當生當得無有實體。次明於前觀行勸其攝受。如是乃至獲得無倒心一境性來是也。下第三勸勿舍離。如是汝等乃至究竟出離來是也。當知已下。第三結。文有三。初正結名。次明三世如來皆同施設。后聲聞若覺此觀疾得通慧。若能於此如實通達者若觀人空得入苦忍諸法現觀。若能迴心雙觀二空便能獲得初地現觀。遍趣行力中。云能出離行者。五度觀等。不出離行者。趣五趣行等。第六明次第有三。初明第中雲與其教授。令彼趣向世間離欲令彼獲得如實之道者。景師云。世俗靜慮無顛倒故名如實道。有釋如實道者是出世間道。故華嚴云。為色界眾生說出世道。舊論云。以禪解脫三昧正受智力。先教眾生心世俗道離欲。后得出世間道離欲。次起宿住隨念智力乃至凈修已者。牒前第七遍趣行力。令彼有情于所趣入門正修加行攝住心已凈修行已。言為說中道至當斷執著。由宿住力知彼有情過去因緣令離常見。死生智力知彼未來當后受身今離斷見。言為令永斷煩惱從此後起漏盡智力者。起漏盡力為彼有情說法令彼盡漏。言若有乃至起不作作者。起不作煩惱之善作也。言增上慢者令其舍離此增上慢者。未盡諸漏謂盡諸漏。增上慢

人由漏盡力令彼舍慢。第二次第。云普於一切緣生法中觀察最勝妙法住智者。處非處智力知愛非愛果住善惡因中。故言妙法住智。次起業力觀在家分至修證差別者。自業智力知在家人曾當現時修因證果種種差別。如是觀察在家分已乃至如實觀照一切世間者。業力觀在家分已。起靜慮解脫智力觀諸靜慮名觀出家。以色界定離於五欲名為出家。謂觀色界有漏靜慮等非出苦道。知諸世間無救無歸由大悲故以其佛眼觀照世間。既觀照已乃至其心趣入者。次起根力。現前知已便於說法其心趣入者。識根授法令心趣入。次復如前所餘種種勝解智力等事者。從前根力次起勝解力等次第如前。第三次第。云觀察一切緣生法界者。初力知彼三性因果名緣生法界。即知五無量中法界無量。次起業力乃至諸果者。業力知彼緣生諸法假立有情自作自受。即知有情界無量也。實觀察乃至而教授之者。次起定力。既教授已次起餘力等者。起后七力不異於前。第七明差別。亦有差別亦不差別者。基謂如處非處與自業以觀善不善因故名無差別。但觀善不善業能感愛不愛果是處非處。自作善業自受善報名自業力。故有差別。餘下準此應知。景雲。初力者善惡業得愛非愛果此直知因果也。業力兼知造業受果假人。知假人故不同初力亦有差別。同知業果亦無差

【現代漢語翻譯】 現代漢語譯本 人由漏盡力令彼舍慢。第二次第。云普於一切緣生法中觀察最勝妙法住智者。處非處智力知愛非愛果住善惡因中。故言妙法住智。次起業力觀在家分至修證差別者。自業智力知在家人曾當現時修因證果種種差別。如是觀察在家分已乃至如實觀照一切世間者。業力觀在家分已。起靜慮解脫智力觀諸靜慮名觀出家。以定離於五欲名為出家。謂觀有漏靜慮等非出苦道。知諸世間無救無歸由大悲故以其佛眼觀照世間。既觀照已乃至其心趣入者。次起根力。現前知已便於說法其心趣入者。識根授法令心趣入。次復如前所餘種種勝解智力等事者。從前根力次起勝解力等次第如前。第三次第。云觀察一切緣生法界者。初力知彼三性因果名緣生法界。即知五無量中法界無量。次起業力乃至諸果者。業力知彼緣生諸法假立有情自作自受。即知有情界無量也。實觀察乃至而教授之者。次起定力。既教授已次起餘力等者。起后七力不異於前。第七明差別。亦有差別亦不差別者。基謂如處非處與自業以觀善不善因故名無差別。但觀善不善業能感愛不愛果是處非處。自作善業自受果報名自業力。故有差別。餘下準此應知。景雲。初力者善惡業得愛非愛果此直知因果也。業力兼知造業受果假人。知假人故不同初力亦有差別。同知業果亦無差別。 人通過斷盡煩惱的力量使他們捨棄傲慢。這是第二個次第。說普遍在一切緣起法中觀察最殊勝微妙之法，安住于智慧的人，以處非處智力了知可愛與不可愛之果，安住于善惡之因中。所以說妙法安住于智慧。接下來，生起業力觀察在家修行者修證的差別，以自業智力了知在家修行者過去、現在、未來修因證果的種種差別。這樣觀察在家修行者之後，乃至如實觀照一切世間。業力觀察在家修行者之後，生起靜慮解脫智力，觀察諸靜慮，這稱為觀察出家。因為禪定遠離五欲，所以稱為出家。意思是觀察有漏靜慮等並非解脫痛苦的道路。知道諸世間無救無歸，因為大悲心的緣故，以佛眼觀照世間。既然觀照之後，乃至其心趣入，接下來生起根力。現前知曉之後，便於說法，其心趣入，這是通過識根授法，令心趣入。接下來又如前面所說的種種勝解智力等事，從前面的根力之後，生起勝解力等，次第如前。第三個次第，說觀察一切緣生法界，最初的力量了知彼三性因果，名為緣生法界，即知五無量中的法界無量。接下來生起業力乃至諸果，業力了知彼緣生諸法假立有情，自作自受，即知有情界無量。真實觀察乃至而教授之，接下來生起定力。既然教授之後，接下來生起其餘力量等，生起後面的七力與前面沒有不同。第七說明差別，也有差別，也沒有差別。基的解釋是，如處非處與自業，因為觀察善不善之因，所以說沒有差別。但觀察善不善業能感可愛與不可愛之果，這是處非處。自己造作善業，自己承受果報，這稱為自業力，所以有差別。其餘的可以依此類推。景說，最初的力量是善惡業得到可愛與不可愛之果，這只是了知因果。業力兼知造業受果的假人，因爲了知假人，所以與最初的力量不同，也有差別。同樣了知業果，也沒有差別。

【English Translation】 English version People are enabled to abandon pride through the power of exhausting outflows (loujinli). This is the second sequence. It is said that the wise, dwelling in the most excellent and subtle Dharma, observe all conditioned dharmas (yuansheng fa). The power of knowing what is appropriate and inappropriate (chu fei chu zhi li) knows the results of what is loved and not loved, dwelling in the causes of good and evil. Therefore, it is said that the subtle Dharma dwells in wisdom. Next, arising from the power of karma (yeli) to observe the differences in cultivation and realization among those at home, the power of self-karma wisdom (ziye zhi li) knows the various differences in the causes and results of cultivation and realization of those at home in the past, present, and future. Having observed those at home in this way, and even truly contemplating all the worlds, after the power of karma observes those at home, the power of meditative absorption and liberation wisdom (jinglv jietuo zhi li) arises to observe the various meditative absorptions (jinglv), which is called observing renunciation (chujia). Because meditative absorption is separated from the five desires, it is called renunciation. It means observing that contaminated meditative absorptions (youlou jinglv), etc., are not the path to liberation from suffering. Knowing that all the worlds have no savior and no refuge, out of great compassion, the Buddha's eye contemplates the world. Having contemplated, and even their minds inclining towards it, next, the power of the roots (genli) arises. Having known it in the present, it is easy to speak the Dharma, and their minds incline towards it, which is to impart the Dharma through the roots of consciousness (shigen shoufa), causing the mind to incline towards it. Next, as before, the remaining various powers of superior understanding wisdom (shengjie zhi li), etc., from the previous power of the roots, the sequence of arising the power of superior understanding, etc., is as before. The third sequence says, 'Observing all the realm of conditioned dharmas (yuansheng fajie),' the initial power knows the causes and results of those three natures (sanxing), called the realm of conditioned dharmas, which is to know the measureless realm of Dharma (fajie wuliang) among the five measureless realms. Next, arising from the power of karma, and even the various results, the power of karma knows that those conditioned dharmas falsely establish sentient beings (youqing), who create and receive their own karma, which is to know the measureless realm of sentient beings (youqingjie wuliang). Truly observing and even teaching them, next, the power of concentration (dingli) arises. Having taught them, next, the remaining powers, etc., arise, the arising of the subsequent seven powers is no different from the previous ones. The seventh explains the differences, there are differences and there are no differences. The explanation of 'Ji' is that, like what is appropriate and inappropriate and self-karma, because the causes of good and evil are observed, it is said that there is no difference. But observing that good and evil karma can cause results that are loved and not loved, this is what is appropriate and inappropriate. One's own creation of good karma and one's own reception of the results is called the power of self-karma, so there are differences. The rest should be known by analogy. 'Jing' says that the initial power is that good and evil karma obtain results that are loved and not loved, this is simply knowing the causes and results. The power of karma also knows the false person who creates karma and receives the results. Because the false person is known, it is different from the initial power, and there are also differences. Similarly knowing the karma and results, there are no differences.

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別。第二對第三。知彼假人能修靜慮意樂即彼能入是由業力。若知即依靜慮現三禪支教授有情由靜慮力。第三對第四。取彼信等俱生定。定是靜慮力。若正分別耎中上根名為根力。第四對第五者。若由諸根取彼意樂此由根力。若正分別意樂差別由勝解力。由此乘辨六種意樂。初二一對謂不出離及與出離。次二一對清凈遠近。后二一對謂現得涅槃當得涅槃。第五對第六。若知勝解熏成自類相似種由勝解力。若正照取種子差別此由界力。因明種子有四。第六對第七。若知種種界類所起行跡趣入此由界力。若正分別行跡趣入由遍行趣智力。第七對第八。知於前際五停五趣等一切趣因由遍行趣智力。若知前際八言說句六種略行由宿住力。第八對第九。知依於前際先造諸業故令有情后際死生由宿住力。若正觀見后際生由死生力。第九對第十。若知有情自斷漏事未得究竟故於后際受生相續。由死生智力。若知有情自斷漏事已得究竟心善解脫現得涅槃由漏盡力。言那羅延天者。泰云此翻力壯也。天有那羅延力故言那羅延天也。有釋摩醯首羅名大自在梵天。祖公名那羅延。梵王名梵世。四無畏中。分文為五。一總標指經。二開列四種。三對難辨相。四立所以。五教起因緣。列四種中。先總明四處佛自稱歎。后別列四處。謂自稱言我所知

【現代漢語翻譯】 現代漢語譯本 別。第二（靜慮）對第三（俱生定）。若知彼假人能修習靜慮的意樂，即彼人能入定，這是由業力所致。 若知即依靜慮現三禪支教授有情，這是由靜慮之力。 第三對第四（根力）。取彼信等俱生定，此定是靜慮之力。若能正確分別下、中、上根，這稱為根力。 第四對第五（勝解力）。若由諸根取彼意樂，此由根力。若能正確分別意樂的差別，則由勝解力。由此乘辨別六種意樂：初二一對，謂不出離及與出離；次二一對，清凈遠近；后二一對，謂現得涅槃當得涅槃。 第五對第六（界力）。若知勝解熏成自類相似種，由勝解力。若能正確照取種子的差別，此由界力。因明種子有四。 第六對第七（遍行趣智力）。若知種種界類所起的行跡趣入，此由界力。若能正確分別行跡趣入，由遍行趣智力。 第七對第八（宿住力）。知於前際五停五趣等一切趣因，由遍行趣智力。若知前際八言說句六種略行，由宿住力。 第八對第九（死生智力）。知依於前際先造諸業，故令有情后際死生，由宿住力。若能正確觀見后際生，由死生力。 第九對第十（漏盡力）。若知有情自斷漏事未得究竟，故於后際受生相續，由死生智力。若知有情自斷漏事已得究竟，心善解脫現得涅槃，由漏盡力。 言那羅延天（Narayana Deva）者，泰云此翻力壯也。天有那羅延力故言那羅延天也。有釋摩醯首羅（Maheshvara）名大自在梵天。祖公名那羅延（Narayana）。梵王名梵世。 四無畏中，分文為五：一總標指經；二開列四種；三對難辨相；四立所以；五教起因緣。列四種中，先總明四處佛自稱歎，后別列四處，謂自稱言我所知。

【English Translation】 English version Furthermore, the second (Dhyana) corresponds to the third (Sahaja-samadhi). If one knows that a false person can cultivate the intention of Dhyana, then that person can enter Samadhi, which is due to the power of Karma. If one knows that one teaches sentient beings based on the three Dhyana branches manifested in Dhyana, it is due to the power of Dhyana. The third corresponds to the fourth (Root Power). Taking that Sahaja-samadhi born with faith and so on, this Samadhi is the power of Dhyana. If one can correctly distinguish the inferior, middle, and superior roots, this is called Root Power. The fourth corresponds to the fifth (Adhimukti Power). If one takes that intention through the roots, this is due to Root Power. If one can correctly distinguish the differences in intention, it is due to Adhimukti Power. By this vehicle, six kinds of intentions are distinguished: the first two are a pair, namely non-renunciation and renunciation; the next two are a pair, purity and distance; the last two are a pair, namely attaining Nirvana in the present and attaining Nirvana in the future. The fifth corresponds to the sixth (Dhatu Power). If one knows that Adhimukti cultivates similar seeds of its own kind, it is due to Adhimukti Power. If one can correctly illuminate and take the differences in seeds, this is due to Dhatu Power. In Hetu-vidya, there are four kinds of seeds. The sixth corresponds to the seventh (Sarvatraga-buddhi Power). If one knows the traces and entrances arising from various Dhatu categories, this is due to Dhatu Power. If one can correctly distinguish the traces and entrances, it is due to Sarvatraga-buddhi Power. The seventh corresponds to the eighth (Purvanivasanusmriti Power). Knowing the causes of all destinies such as the five stoppages and the five destinies in the past, is due to Sarvatraga-buddhi Power. If one knows the eight verbal phrases and six brief practices in the past, it is due to Purvanivasanusmriti Power. The eighth corresponds to the ninth (Cyutyupapada Power). Knowing that sentient beings are caused to be born and die in the future due to the karmas created in the past, is due to Purvanivasanusmriti Power. If one can correctly observe the future birth, it is due to Cyutyupapada Power. The ninth corresponds to the tenth (Asravaksaya Power). If one knows that sentient beings have not completely cut off their own outflows, therefore they continue to be born in the future, it is due to Cyutyupapada Power. If one knows that sentient beings have completely cut off their own outflows, their minds are well liberated and they attain Nirvana in the present, it is due to Asravaksaya Power. The term Narayana Deva, according to the Thai translation, means 'strong force'. Because the Deva has the power of Narayana, he is called Narayana Deva. Some explain Maheshvara as the great, self-existent Brahma. The ancestral master is called Narayana. The Brahma king is called Brahma-world. Among the four fearlessnesses, the text is divided into five parts: first, a general indication of the sutra; second, a listing of the four types; third, a comparison to distinguish the characteristics; fourth, establishing the reason; fifth, the cause and condition of the teaching. Among the four types listed, first, the Buddha praises himself in four places in general; then, he lists the four places separately, saying that he knows.

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障斷於一切法現前覺了即一切智無畏不共二乘。煩惱障斷證得漏盡此共二乘。即漏盡無畏。為求脫苦者說道能出苦應當修習。即于向前出苦聖道有諸障法勸令遠離。對難辨中。於前二處而興難。云佛前自說我具一切智。如自弟子夏安居竟。從諸處來而便問言。汝同住安樂不。乞食易得不。此即不知故問無一切智也。復自稱我諸漏盡。而愛語羅睺似有其愛。呵罵提婆似有瞋恚。既有愛恚知漏未盡。此前二種于佛身謗難。於後二處而興難云。前第三說道能出苦。如阿羅漢得道滿足。而有蛇嚙疾病等苦。將知道不出苦。前第四說涅槃障道。如預流果人已得道竟。仍有妻子等愛。加倦等恚。將知煩惱不障聖道。故云前後乖反墮非理相而興謗難。謂於世間已下通難無畏。先總說意。佛對世間有明見無明見。有他心智無他心智。諸大眾前於此自稱歎處能為對治諸謗難中都不真實道理能為難相。故云都不見有如實因相。次別通四難。如通初難云。師弟別夏今來參我。所須慰問。非謂不知而問于彼。通第二難。眾生入道藉種種緣。提婆剛強故須粗語調之實非瞋恚。羅睺調善故須耎語化之實非愛結。通第三難。羅漢道漏盡未生苦。畢竟不受現身病苦。酬於前業仍得受之。通第四難。煩惱障道有其二種。謂見道煩惱障于見道。修道煩惱障于

修道。初果已得見道見道煩惱畢竟不行。未具修道所以仍起妻子等愛。次明立四所以。何故無畏但立四種。答曰。若隨所治怖畏無量能治無畏亦有無量。今隨自他智斷興難。為通彼難故略明四。此中前二無畏通前二難即是自安名為自利。后二無畏通后二難是安弟子名為利他。次明教起因緣。此中如來若自稱歎我今現覺諸法故成正覺。當知為引菩薩令其趣道故。若自稱歎一切漏盡。為引二乘性人令趣證故。若複稱嘆道能出離煩惱障道。當知為引等趣三乘諸有情故。問。若佛稱歎道能出苦煩惱障道引等趣三乘有情者。何故大乘中但言為菩薩不言為聲聞障耶。小乘經中但云為二乘說不言為菩薩耶。為通此難。故釋意云如來所說大小乘經句義之內。一一皆言為三乘說后二無畏。而結集者聲聞藏中除菩薩言。菩薩藏中除聲聞言。三念住中。意謂佛于長夜欲令有情於我所說三藏教中隨順而住。而諸有情有順不順。是即佛心有遂不遂。不生雜染貪瞋無明。此是但據他御眾時如來希欲有遂不遂不生雜染。復由三眾差別建立。若彼一向順教正行不喜。若彼一向皆教起于邪行不憂。若彼眾中一分正行一分邪行不併生憂喜但住于舍。無忘失法中常隨記念若事等者。景雲。凡有營造根本作事名事。若處者所遊方處。若如者作業方便如其根本。若

【現代漢語翻譯】 修道：初果（Sotapanna，須陀洹）已得見道，見道后煩惱畢竟不再生起。但因尚未完全修道，所以仍會生起對妻子等的愛戀。 其次說明設立四無畏的原因。為什麼佛陀只設立四種無畏？回答是：如果隨所要對治的怖畏，怖畏的數量將是無量的，能對治怖畏的無畏也將有無量。現在是根據自己和他人的智慧和決斷所面臨的困難，爲了解決這些困難，所以簡略地說明四種無畏。這其中，前兩種無畏對應前兩種困難，也就是讓自己安穩，稱為自利。后兩種無畏對應后兩種困難，是使弟子安穩，稱為利他。 其次說明教法興起的因緣。這裡，如來如果自稱讚嘆『我現在已經覺悟諸法，所以成就正覺』，應當知道這是爲了引導菩薩，使他們趣向菩提道。如果自稱讚嘆『一切煩惱都已斷盡』，是爲了引導二乘（聲聞乘和緣覺乘）根性的人，使他們趣向證悟。如果又稱讚『道能夠出離煩惱障和業障』，應當知道這是爲了引導趣向三乘（聲聞乘、緣覺乘和菩薩乘）的各類有情。 問：如果佛陀稱讚『道能夠出離痛苦和煩惱障』，以此引導趣向三乘的有情，為什麼在大乘經典中只說是爲了菩薩，而不說是爲了聲聞和緣覺呢？小乘經典中只說是為二乘人說，而不說是爲了菩薩呢？爲了解釋這個疑問，所以解釋說：如來說的大小乘經典，其句義之內，都說是為三乘人說的，后兩種無畏也是如此。只是結集經典的人，在聲聞藏中去除了菩薩的內容，在菩薩藏中去除了聲聞的內容。 在三種念住中，意思是說佛陀長久以來希望有情眾生對於我所說的三藏教法能夠隨順而住。然而有情眾生有隨順的，也有不隨順的，因此佛陀的心有時遂願，有時不遂願，但不會因此生起雜染的貪嗔癡。這只是根據佛陀教化大眾時，希望能夠如願，即使不遂願也不會生起雜染。又因為有三種不同的眾生而建立不同的教法。如果他們一向隨順教法，如法修行，佛陀不會因此感到歡喜；如果他們一向都對教法產生邪見，做出邪行，佛陀也不會因此感到憂愁；如果他們之中一部分如法修行，一部分做出邪行，佛陀不會同時生起憂愁和歡喜，只是安住于舍（不憂不喜）。 在無忘失法中，常常隨念記錄所發生的事情等。景雲：凡是營造根本的事情，稱為『事』。『處』是指所遊歷的地方。『如』是指作業的方法，如同根本。

【English Translation】 Cultivation: The first fruit (Sotapanna, Stream-enterer) has already attained the path of seeing, and after seeing the path, afflictions will definitely not arise again. However, because cultivation is not yet complete, love for wives, children, etc., may still arise. Next, the reasons for establishing the four fearlessnesses are explained. Why did the Buddha only establish four kinds of fearlessness? The answer is: if according to the fears to be treated, the number of fears would be infinite, and the fearlessnesses that can treat fears would also be infinite. Now, it is based on the difficulties faced by one's own and others' wisdom and decisions. In order to solve these difficulties, the four fearlessnesses are briefly explained. Among them, the first two fearlessnesses correspond to the first two difficulties, that is, making oneself stable, which is called self-benefit. The latter two fearlessnesses correspond to the latter two difficulties, which is to make disciples stable, which is called benefiting others. Next, the causes and conditions for the arising of the teachings are explained. Here, if the Tathagata praises himself, 'I have now awakened to all dharmas, therefore I have attained perfect enlightenment,' it should be known that this is to guide Bodhisattvas, so that they may go towards the path of Bodhi. If he praises himself, 'All defilements have been exhausted,' it is to guide those of the Two Vehicle (Śrāvakayāna and Pratyekabuddhayāna) nature, so that they may go towards enlightenment. If he also praises, 'The path can liberate from the obstacles of afflictions and karmic obstacles,' it should be known that this is to guide all sentient beings who are inclined towards the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Question: If the Buddha praises, 'The path can liberate from suffering and the obstacles of afflictions,' thereby guiding sentient beings inclined towards the Three Vehicles, why in the Mahayana sutras is it only said to be for Bodhisattvas, and not for Śrāvakas and Pratyekabuddhas? In the Hinayana sutras, it is only said to be for the Two Vehicles, and not for Bodhisattvas? In order to explain this question, it is explained that the Mahayana and Hinayana sutras spoken by the Tathagata, within their meaning, all say that they are spoken for the Three Vehicles, and the latter two fearlessnesses are also like this. It is just that those who compiled the sutras removed the content about Bodhisattvas in the Śrāvakayāna collection, and removed the content about Śrāvakas in the Bodhisattvayāna collection. In the three establishments of mindfulness, it means that the Buddha has long desired that sentient beings can abide in accordance with the Tripitaka teachings that I have spoken. However, sentient beings are sometimes compliant and sometimes not, so the Buddha's mind is sometimes fulfilled and sometimes not, but he will not generate defiled greed, anger, and ignorance because of this. This is only based on the Buddha's desire to be able to fulfill his wishes when teaching the masses, and even if it is not fulfilled, he will not generate defilements. Furthermore, different teachings are established because of the three different types of beings. If they are always compliant with the teachings and practice according to the Dharma, the Buddha will not feel happy because of this; if they always have wrong views about the teachings and do evil deeds, the Buddha will not feel sad because of this; if some of them practice according to the Dharma and some do evil deeds, the Buddha will not generate sadness and happiness at the same time, but will abide in equanimity (neither sad nor happy). In the non-forgetting Dharma, one constantly remembers and records the things that happen, etc. Jingyun: All fundamental things that are built are called 'things'. 'Place' refers to the places traveled. 'As' refers to the method of operation, like the root.

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時者凡所逕時皆無忘失。羅漢威儀等心。由帶煩惱不調柔。所起身語或時失所。基云。若如者。即教化生之時隨所宜方便也順理故名如。又即如是方便故名如。一切種妙智中。景雲。謂了知不善無記法簡擇舍離名一切種智。了知善法為他宣說名如來妙知。基云。若於不善無記法中無顛倒智知而不作是一切種智。若知善而作名妙智。前似后得智後言正智。其實無分別智不觀不善等法但作善觀故唯是妙智。其後得智是一切種妙智。又后得智二種皆有正智不然。上來即解十一種功德。自下總辨。總辨有四。一明十一功德成滿位地。二將最後成滿菩薩智慧對佛辨別。三明十一功德為十事利益。第四結其建立及不共。前云如是一切總名如來百四十種不共佛法者釋已總結。下明滿位。言即於此中至極善清凈者。此據成滿菩薩變化身相好。謂從都史多天降生人中。相好極善清凈。若時乃至金剛喻定者。十地后證金剛喻定資糧極滿。爾時若為無師自修菩提分法。從此無間乃至悉為無上者。此據成滿處說言佛頓得。理實諸德從初地來即漸漸得。到佛方滿。依發悟至證入一切如來行如來地者。景雲。心意流轉不住如車法喻並舉名為意車佛意車滿超諸菩薩。基云。以意業能有運載調廣義故譬于車。

第二辨差別中有其八喻。前五及第八

【現代漢語翻譯】 現代漢語譯本：當（Arhat）阿羅漢經歷所有時間時，都不會忘記。阿羅漢具有威儀且心懷平等。由於還帶有煩惱，心性不夠調柔，所以身語行為有時會出錯。窺基法師說：『如果像這樣，那麼在教化眾生時，會根據情況使用適當的方便法門，順應道理，所以稱為『如』。又因為是這樣的方便法門，所以稱為『如』。』在一切種妙智中，景興法師說：『了知不善和無記法，經過簡擇后捨棄，稱為一切種智。了知善法，為他人宣說，稱為如來妙知。』窺基法師說：『如果對於不善和無記法，具有沒有顛倒的智慧，知道而不去做，這就是一切種智。如果知道善法而去做，就稱為妙智。』前者類似於后得智，後者稱為正智。實際上，無分別智不觀察不善等法，只是作善的觀察，所以只是妙智。而其後得智就是一切種妙智。而且后得智兩種都有正智，不然的話就沒有。』上面是解釋十一種功德，下面是總的辨析。總的辨析有四點：一是說明十一種功德成就圓滿的位地；二是將最後成就圓滿的菩薩智慧與佛的智慧進行辨別；三是說明十一種功德是十種利益；四是總結其建立和不共之處。前面說『像這樣一切總稱為如來一百四十種不共佛法』，這是解釋后的總結。下面說明圓滿的位地。說『即於此中至極善清凈』，這是根據成就圓滿的菩薩變化身相好來說的，指從兜率天降生到人間，相好極其善妙清凈。『如果到金剛喻定』，指十地后證得金剛喻定，資糧極其圓滿。『那時如果為無師自修菩提分法，從此無間乃至全部為無上』，這是根據成就圓滿處說的，說佛頓然獲得。實際上，各種功德從初地開始就漸漸獲得，到佛的果位才圓滿。『依靠發悟到證入一切如來行如來地』，景興法師說：『心意流轉不住，像車一樣，法和比喻並用，稱為意車，佛的意車圓滿，超越所有菩薩。』窺基法師說：『因為意業能夠有運載調廣的意義，所以比喻為車。 第二辨別差別中有八個比喻，前五個和第八個。

【English Translation】 English version: When an Arhat (one who is worthy) experiences all times, there is no forgetting. Arhats possess dignified conduct and maintain equanimity. However, due to the presence of afflictions and a lack of complete mental pliability, their actions of body and speech may sometimes be inappropriate. Kuiji (a prominent Tang Dynasty Buddhist scholar) says, 'If it is like this, then in teaching sentient beings, appropriate expedient means are used according to the circumstances, conforming to reason, hence it is called 'Thus'. Moreover, because it is such expedient means, it is called 'Thus'.' Regarding all kinds of wonderful wisdom, Jingxing (another Buddhist scholar) says, 'Knowing non-virtuous and neutral dharmas, and abandoning them after discernment, is called all-knowing wisdom. Knowing virtuous dharmas and proclaiming them to others is called the Tathagata's (Buddha's) wonderful wisdom.' Kuiji says, 'If, regarding non-virtuous and neutral dharmas, one possesses non-inverted wisdom, knowing them but not acting on them, this is all-knowing wisdom. If one knows virtuous dharmas and acts on them, it is called wonderful wisdom.' The former is similar to subsequent wisdom, and the latter is called correct wisdom. In reality, non-discriminating wisdom does not observe non-virtuous dharmas, but only makes virtuous observations, so it is only wonderful wisdom. And its subsequent wisdom is all kinds of wonderful wisdom. Moreover, both kinds of subsequent wisdom have correct wisdom, otherwise they do not.' The above explains the eleven kinds of merits, and the following is a general analysis. There are four points in the general analysis: first, to explain the position where the eleven kinds of merits are accomplished and perfected; second, to distinguish the wisdom of the Bodhisattva who has finally achieved perfection from the wisdom of the Buddha; third, to explain that the eleven kinds of merits are ten kinds of benefits; and fourth, to summarize their establishment and uniqueness. The previous statement 'Like this, all together are called the Tathagata's one hundred and forty kinds of unique Buddha dharmas' is a summary after explanation. The following explains the position of perfection. The statement 'Extremely good and pure in this' refers to the accomplished and perfected Bodhisattva's transformation body's excellent marks and qualities, referring to descending from the Tushita Heaven to the human realm, with extremely good and pure excellent marks and qualities. 'If it reaches the Vajra-like Samadhi (diamond-like concentration)' refers to attaining the Vajra-like Samadhi after the tenth ground, with extremely complete accumulation of resources. 'At that time, if one self-cultivates the limbs of enlightenment without a teacher, from then on without interruption until all is unsurpassed' refers to the place of accomplishment and perfection, saying that the Buddha attains it suddenly. In reality, various merits are gradually attained from the first ground, and only become complete at the Buddha's level. 'Relying on awakening to entering all the Tathagata's conduct and the Tathagata's ground', Jingxing says, 'The mind's flow is impermanent, like a chariot, using both dharma and metaphor, it is called the mind-chariot, the Buddha's mind-chariot is complete, surpassing all Bodhisattvas.' Kuiji says, 'Because the mind-karma can have the meaning of carrying, adjusting, and expanding, it is likened to a chariot. The second distinction has eight metaphors, the first five and the eighth.

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辨智差別。第六辨身。第七辨心差別。故后結云妙智身心有大差別。第三明十一德能作如來十種事業。以合相好為一事業。故唯有十。言由前所說乃至四無所畏所能成辨者。此解第四事。於前四難如次知見解了。故能答四問也。亦可通云於一一難知見解了。第四結建立及以不失。依此住此者菩薩依此佛功德仰學修習故名依此。住佛因行希求佛德故名住此。下明不共有二義。一者大悲等四法二乘都無小分相似故言不共。二者余德雖分得似皆不圓滿故言不共。上來品中正辨佛地德訖。自下通結菩薩地所說學道及果。于中。初結此地具明因果為教依處。次釋地名。后嘆論勸持。前中。顯示道及果名菩薩地者。景師有兩解。一云前菩薩地初列十法中。持學唯因。第十建立唯果。余通因果。二云建立品唯果。位之與地通其因果。余唯是因。基云。學道謂智。果謂如境。又前地有為名學道。后地有無為名學道果。具說乃至實依處故。嚮明學道及果是一切種菩薩藏教真依處也。次釋菩薩地有眾多名。謂此地名菩薩藏本母。以具攝大乘因果之義。故亦名攝大乘也。煩惱業苦名為壞路出世對治名不壞路。下嘆論勸持。謂若諸人天于菩薩地信解受持廣為他說所獲福聚如於佛說菩薩藏教樂聞受持開示稱讚獲福無異。何以故。以菩薩分別顯示佛

【現代漢語翻譯】 現代漢語譯本 辨別智慧的差別。第六是辨別身體（身，指五蘊中的色蘊）的差別。第七是辨別心（心，指五蘊中的識蘊）的差別。所以後面總結說，微妙的智慧、身體和心有很大的差別。 第三是闡明十一德能成就如來十種事業。因為將相好合在一起算作一個事業，所以只有十種。所說的『由前面所說乃至四無所畏所能成辦』，這是解釋第四件事。對於前面的四種困難，如其次第地知、見、解、了，所以能夠回答四個問題。也可以概括地說，對於每一個困難，都能知、見、解、了。 第四是總結建立和不失。『依此住此』，菩薩依據佛的功德仰慕學習修行，所以叫做『依此』。安住于佛的因行，希求佛的果德，所以叫做『住此』。下面闡明不共的兩種含義。一是大悲等四法，二乘（聲聞乘和緣覺乘）都沒有小部分相似之處，所以說『不共』。二是其餘的功德雖然可以分得相似，但都不圓滿，所以說『不共』。上面這一品中，正是辨明佛地的功德完畢。 從下面開始，總括總結菩薩地所說的學道和果。其中，首先總結此地具足闡明因果，作為教法的依據之處。其次解釋地的名稱。最後讚歎論並勸勉受持。前面，顯示道和果，名為菩薩地。景法師有兩種解釋。一種說法是，前面的菩薩地最初列出的十法中，持學只是因，第十建立只是果，其餘的貫通因果。另一種說法是，建立品只是果，位和地貫通因果，其餘的只是因。窺基法師說，學道是指智慧，果是指如實地認識境界。又，前地的有為法名為學道，后地的無為法名為學道果。具足闡說乃至真實依據之處，說明學道和果是一切種類的菩薩藏教的真實依據。 其次解釋菩薩地有眾多名稱，說此地名為菩薩藏本母，因為它具足攝取大乘的因果之義，所以也名為攝大乘。煩惱、業、苦名為壞路，出世間的對治法名為不壞路。下面讚歎論並勸勉受持。如果諸人天對於菩薩地信解受持，廣泛地為他人解說，所獲得的福聚，如同對於佛所說的菩薩藏教樂聞受持、開示稱讚所獲得的福報沒有差別。為什麼呢？因為菩薩分別顯示佛。

【English Translation】 English version Discriminating the differences in wisdom. Sixth is discriminating the differences in the body (身, shen, referring to the rupa-skandha among the five skandhas). Seventh is discriminating the differences in the mind (心, xin, referring to the vijnana-skandha among the five skandhas). Therefore, it is concluded later that subtle wisdom, body, and mind have great differences. Third is clarifying that the eleven virtues and abilities accomplish the ten activities of the Tathagata. Because combining the major and minor marks is counted as one activity, there are only ten. What is said, 'Accomplished by what was said earlier, up to the four fearlessnesses,' this explains the fourth matter. Regarding the previous four difficulties, knowing, seeing, understanding, and comprehending them in order, one is able to answer the four questions. It can also be generally said that for each difficulty, one knows, sees, understands, and comprehends it. Fourth is concluding with establishment and non-loss. 'Relying on this, abiding in this,' Bodhisattvas rely on the Buddha's merits, admiring, learning, and practicing, therefore it is called 'relying on this.' Dwelling in the Buddha's causal conduct, aspiring to the Buddha's virtuous qualities, therefore it is called 'abiding in this.' Below, the two meanings of unshared are explained. First, the four dharmas such as great compassion, the two vehicles (聲聞乘, sravaka-yana, and 緣覺乘, pratyekabuddha-yana) do not have even a small portion of similarity, therefore it is said 'unshared.' Second, although the remaining virtues can be partially similar, they are not complete, therefore it is said 'unshared.' In the above section, the merits of the Buddha-ground are precisely distinguished and completed. From below, a general conclusion summarizes the learning path and fruit spoken of in the Bodhisattva-ground. Among them, first, it is concluded that this ground fully explains cause and effect, serving as the basis for the teachings. Second, the name of the ground is explained. Finally, the treatise is praised and adherence to it is encouraged. Earlier, the path and fruit were shown, named Bodhisattva-ground. Master Jing has two explanations. One explanation is that among the ten dharmas initially listed in the previous Bodhisattva-ground, upholding learning is only the cause, the tenth, establishment, is only the fruit, and the rest connect cause and effect. Another explanation is that the establishment section is only the fruit, the position and ground connect cause and effect, and the rest are only the cause. Master Kuiji says that the learning path refers to wisdom, and the fruit refers to truly knowing the realm. Also, the conditioned dharmas of the previous ground are called the learning path, and the unconditioned dharmas of the later ground are called the fruit of the learning path. Fully explaining up to the true basis, it shows that the learning path and fruit are the true basis of all kinds of Bodhisattva treasury teachings. Second, the Bodhisattva-ground is explained to have many names, saying that this ground is called the Bodhisattva treasury mother, because it fully encompasses the meaning of the cause and effect of the Mahayana, therefore it is also called Mahayana-samgraha. Afflictions, karma, and suffering are called the broken path, and the supramundane antidotes are called the unbroken path. Below, the treatise is praised and adherence to it is encouraged. If all humans and devas have faith, understanding, acceptance, and upholding of the Bodhisattva-ground, and widely explain it to others, the accumulated merit obtained is no different from the merit obtained from joyfully hearing, accepting, expounding, and praising the Bodhisattva treasury teachings spoken by the Buddha. Why? Because the Bodhisattva separately reveals the Buddha.

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說菩薩藏經。略標廣釋令他解故。又由菩薩地開示三藏令多有情受持讀誦。如說修行經于多時。像似法不興。正法不滅。若於爾時像似法興能引實益正法速滅。是故受持菩薩地得福無量也。昔遠公言略有九人得大功德。一信二解三樂聞四受持五修學六書持七供養八恭敬九深重。此九人福與華嚴中十信菩薩樂聞業者宣說十地功德無異。彼有何德與彼等者。如彼經云如一切智集諸功德。一切智功德門品亦復如是。若人聞者功德亦爾。彼文意說如佛地集德無邊。十地法門功德同佛。有人聞者德同地亦即同佛。

第四持次第瑜伽處者。菩薩地有四瑜伽處中。初瑜伽內明種姓發心及行方便合有十八品。是所學法。第二隨法瑜伽。明能學之行者。其四品。謂相分．意樂．住行。第三究竟瑜伽。是行成得果。是瑜伽之果。有五品謂生攝地行建立。今第四持更無別。但辨向前二十七品。及菩薩品內法門前後次第。故云第四持次第瑜伽處。

文中。先結前問后。第二正辨次第第三總結。就正辨中。言謂諸菩薩要先安住菩薩種姓乃能發菩提心者。即結種姓品及發心品。既發心已方正修行自他利行者。此結行方便持內自他利品。于自他利正修行時得無雜染方便者。結真實義品。無雜染故。得無厭倦方便者。結威力。以此品中明求

【現代漢語翻譯】 現代漢語譯本： 《說菩薩藏經》。爲了簡要地標明並廣泛地解釋，使他人能夠理解。又因為菩薩地開示三藏，使眾多有情能夠受持讀誦，如說修行經在很長的時間裡，像似佛法不會興起，真正的佛法也不會滅亡。如果在那個時候，像似佛法興起，能夠引導實際利益，真正的佛法會迅速滅亡。因此，受持菩薩地能夠獲得無量的福報。過去遠公說，大約有九種人能夠獲得大的功德：一是信，二是解，三是樂聞，四是受持，五是修學，六是書持，七是供養，八是恭敬，九是深重。這九種人的福報與《華嚴經》中十信菩薩樂聞業者宣說十地功德沒有差別。他們有什麼樣的功德能夠與他們相等呢？如那部經所說，如一切智（sarvajna，指佛陀的智慧）聚集各種功德，一切智功德門品也是這樣。如果有人聽聞，功德也是這樣。那段文字的意思是說，如佛地（Buddhabhumi，指佛果的境界）聚集無邊的功德，十地法門（dasabhumi，指菩薩修行的十個階段）的功德與佛相同。有人聽聞，功德與十地相同，也就是與佛相同。

第四持次第瑜伽處，菩薩地有四個瑜伽處，最初的瑜伽處包括內明種姓、發心以及行方便，共有十八品，是所要學習的法。第二個是隨法瑜伽，說明能夠學習的修行者，有四品，分別是相分、意樂、住行。第三個是究竟瑜伽，是修行成就得到結果，是瑜伽的結果，有五品，分別是生攝地行建立。現在第四持沒有別的，只是辨別向前二十七品，以及菩薩品內的法門前後次第，所以說是第四持次第瑜伽處。

文中，先總結前面的問題，然後是第二部分，正式辨別次第，第三部分是總結。在正式辨別中，說所謂的諸位菩薩，要先安住在菩薩種姓（bodhisattvagotra，指具有成為菩薩的潛質）才能發起菩提心（bodhicitta，指追求覺悟的心），這是總結種姓品和發心品。既然發起了菩提心，才能正式修行自利利他的行為，這是總結行方便持內的自利利他品。在自利利他的正式修行時，得到沒有雜染的方便，這是總結真實義品。因為沒有雜染，得到沒有厭倦的方便，這是總結威力。因為這一品中說明求

【English Translation】 English version: 《Explanation of the Bodhisattva-pitaka Sutra》. Briefly outlining and extensively explaining it so that others may understand. Also, because the Bodhisattva-bhumi (Bodhisattva Ground) reveals the Tripitaka (Three Baskets), enabling many sentient beings to uphold, recite, and practice accordingly. As the Sutra on Practice says, for a long time, semblance dharma (image dharma) will not arise, and the true dharma will not perish. If at that time, semblance dharma arises, capable of leading to actual benefit, the true dharma will quickly perish. Therefore, upholding the Bodhisattva-bhumi brings immeasurable blessings. In the past, Master Yuan said that approximately nine types of people can attain great merit: first, faith; second, understanding; third, delight in hearing; fourth, upholding; fifth, studying; sixth, writing and upholding; seventh, making offerings; eighth, reverence; and ninth, profound respect. The blessings of these nine types of people are no different from the merit of the Ten Faith Bodhisattvas in the Avatamsaka Sutra who delight in hearing and proclaim the virtues of the Ten Grounds (dasabhumi). What merit do they have to be equal to them? As that sutra says, like the All-Knowing One (sarvajna, referring to the wisdom of the Buddha) gathering all merits, so too is the chapter on the Gate of Merits of the All-Knowing One. If someone hears it, their merit is also like that. The meaning of that passage is that, like the Buddha-bhumi (Buddhabhumi, the realm of Buddhahood) gathering boundless merits, the merit of the Ten Grounds dharma gate (dasabhumi) is the same as the Buddha's. If someone hears it, their merit is the same as the Ten Grounds, which is also the same as the Buddha.

The fourth, upholding the sequential yoga practice, within the Bodhisattva-bhumi, there are four yoga practices. The initial yoga practice includes the inner understanding of lineage, the arising of aspiration, and the practice of expedient means, totaling eighteen chapters, which are the dharmas to be learned. The second is the yoga practice following the dharma, explaining the practitioner who is capable of learning, with four chapters, namely, aspect division, intention, abiding, and practice. The third is the ultimate yoga, which is the attainment of the result through accomplished practice, the result of yoga, with five chapters, namely, the establishment of birth, integration of grounds, and practice. Now, the fourth upholding has nothing separate, but only distinguishes the preceding twenty-seven chapters, as well as the order of the dharmas within the Bodhisattva chapter, therefore it is called the fourth upholding of the sequential yoga practice.

In the text, first, it concludes the previous question, then the second part, formally distinguishing the sequence, and the third part is the conclusion. In the formal distinction, it says that the so-called Bodhisattvas must first abide in the Bodhisattva lineage (bodhisattvagotra, referring to the potential to become a Bodhisattva) in order to generate Bodhicitta (bodhicitta, the mind of seeking enlightenment), which is a summary of the lineage chapter and the aspiration chapter. Since Bodhicitta has arisen, one can formally practice self-benefit and the benefit of others, which is a summary of the self-benefit and other-benefit chapters within the practice of expedient means. During the formal practice of self-benefit and the benefit of others, one obtains expedient means free from defilement, which is a summary of the chapter on true meaning. Because there is no defilement, one obtains expedient means free from weariness, which is a summary of power. Because this chapter explains seeking

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諸神通得無厭倦故也。無厭倦故得諸善根增長方便者。結成熟品。得增長已能證無上正等菩提者。結無上菩提品。此結行方便持五品七法也。又于如是自他利加行乃至得大菩薩中者。牒前所結五品也。將修行時先於甚深廣大正法安立信解等者。此結學之方法力種姓品。于彼品中有其六法。一勝解二求法三為他說四法隨法行五八種教授六種教誡六方便攝三業。今言信解者。結第一勝解。訪求正法者。此結第二求于正法。廣為他者。結第三為他宣說。亦于正行自能成辨者。結第四法隨法行。于成辨時若由此於此為此應行者。此結第五八種教授六種教誡。教授中。言或由菩薩或由諸佛而能教授。故言由此。于教授時。先審察彼心根欲性。故言於此既識根已教修五停。治偏增病。故言為此。言即由此於此為此而行者。結其第六方便所攝三業。上來六句總結力種姓品。由此於此為此行時如令福德智慧增上所應行者。即如是行者。結六波羅蜜品。福德智慧既增長已於不捨離生死方便能正修行者。總結四攝品及供養親近無量品。即於此中乃至正行圓滿者。此結菩提分法品。于彼品中有其二頌。總明十五法門。初頌頌九。后頌頌六故。彼頌言慚愧堅力持。無厭論世智。正依無礙解。資糧菩提分。止觀性巧便。陀羅尼正愿。三摩地有三。

【現代漢語翻譯】 現代漢語譯本 因諸神通而無厭倦。因無厭倦而得諸善根增長之方便，此為結成熟品（指修行成熟的階段）。得增長后能證無上正等菩提（無上的覺悟）者，此為結無上菩提品（指達到最高覺悟的階段）。此總結了修行方便，包含五品七法。 又，于如此自利利他的修行，乃至成就大菩薩的境界，這是呼應前面所總結的五品。 將修行時，首先在甚深廣大的正法中安立信解等，這是總結學習的方法，即力種姓品（指力量和根性的品類）。此品中有六法：一、勝解（深刻的理解），二、求法（尋求佛法），三、為他說（為他人宣說佛法），四、法隨法行（依佛法而行），五、八種教授六種教誡（八種教導和六種告誡），六、方便攝三業（以善巧方便來攝持身口意三業）。 現在說『信解』，是總結第一勝解。『訪求正法』，是總結第二求于正法。『廣為他者』，是總結第三為他人宣說。『亦于正行自能成辨者』，是總結第四法隨法行。『于成辨時，若由此於此為此應行者』，這是總結第五八種教授六種教誡。教授中，說或者由菩薩或者由諸佛而能教授，所以說『由此』。在教授時，先審察他們的心根、慾望和習性，所以說『於此』。既然認識了根性，就教導他們修習五停心觀（用以對治煩惱的五種禪觀方法），以治療偏頗的病癥，所以說『為此』。說『即由此於此為此而行者』，總結了第六方便所攝三業。 以上六句總結了力種姓品。『由此於此為此行時，如令福德智慧增上所應行者，即如是行者』，總結了六波羅蜜品（佈施、持戒、忍辱、精進、禪定、智慧）。 福德智慧增長后，于不捨離生死輪迴的方便中能正確修行，總結了四攝品（佈施、愛語、利行、同事）及供養親近無量品（供養和親近無量諸佛菩薩）。 『即於此中乃至正行圓滿者』，這是總結菩提分法品（三十七道品，通往覺悟的三十七種修行方法）。此品中有兩頌，總共闡明了十五種法門。初頌頌揚九種，后頌頌揚六種。所以頌文說：『慚愧堅力持，無厭論世智，正依無礙解，資糧菩提分，止觀性巧便，陀羅尼正愿，三摩地有三。』

【English Translation】 English version It is because of the absence of weariness in all spiritual powers. Because of the absence of weariness, one obtains the means for the growth of all good roots, which is the 'Completion of Maturity' section (referring to the stage of mature practice). Those who, having attained growth, are able to realize Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), this is the 'Completion of Supreme Enlightenment' section (referring to the stage of attaining the highest enlightenment). This summarizes the means of practice, encompassing the five qualities and seven dharmas. Furthermore, engaging in such activities for the benefit of oneself and others, even to the attainment of the state of a great Bodhisattva, this echoes the previously summarized five qualities. When beginning practice, first establishing faith and understanding in the profound and vast true Dharma, this summarizes the method of learning, namely the 'Power and Lineage' section (referring to the categories of power and nature). Within this section, there are six dharmas: 1. Adhimukti (profound understanding), 2. Seeking the Dharma, 3. Speaking for others (proclaiming the Dharma to others), 4. Dharma-anusarin (acting in accordance with the Dharma), 5. Eight kinds of instructions and six kinds of admonishments, 6. Skillful means to gather the three karmas (body, speech, and mind). Now, saying 'faith and understanding' summarizes the first, Adhimukti. 'Seeking the true Dharma' summarizes the second, seeking the Dharma. 'Speaking widely for others' summarizes the third, proclaiming it to others. 'Also, being able to accomplish oneself in correct practice' summarizes the fourth, Dharma-anusarin. 'When accomplishing, if one should act in this way, for this reason, in this place,' this summarizes the fifth, the eight kinds of instructions and six kinds of admonishments. Among the instructions, it is said that either Bodhisattvas or Buddhas can instruct, hence 'in this way.' When instructing, first examine their mind's roots, desires, and tendencies, hence 'in this place.' Having recognized the roots, teach them to cultivate the five calming meditations (five types of meditation to counteract afflictions), to cure the increasing illnesses, hence 'for this reason.' Saying 'acting in this way, for this reason, in this place,' summarizes the sixth, the three karmas gathered by skillful means. The above six sentences summarize the 'Power and Lineage' section. 'Acting in this way, for this reason, in this place, as one should act to increase merit and wisdom, thus one acts,' summarizes the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom). Having increased merit and wisdom, being able to correctly practice the means of not abandoning the cycle of birth and death, summarizes the Four Sangrahavastus (generosity, kind speech, beneficial action, cooperation) and the 'Offering and Approaching the Immeasurable' section (offering to and approaching immeasurable Buddhas and Bodhisattvas). 'Within this, even to the completion of correct practice,' this summarizes the Bodhipaksika-dharmas (thirty-seven factors of enlightenment, the thirty-seven practices leading to enlightenment). Within this section, there are two verses, altogether elucidating fifteen Dharma gates. The first verse praises nine, and the second verse praises six. Therefore, the verse says: 'Shame, conscience, firm strength, holding, non-weariness, discussion, worldly wisdom, correct reliance, unimpeded understanding, resources, factors of enlightenment, cessation, contemplation, nature, skillful means, Dharani, correct vows, Samadhi has three.'

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法嗢柁南四。今言即於此中正修行時能行生死無雜染行者。結初慚愧也。即於此中正修行能于自樂行無著行者。此結第二堅力持性也。即於此中乃至無厭倦行者。此結第三心無厭倦。由於生死無厭倦故乃至得無所畏者。此結第四善知異論。言善知論已乃至善知世間者。此結第五善知世間。如是菩薩至訪求正法者。此結第六依法不依人等四依也。既訪求已堪能善斷一切有情一切疑惑者。此結第七四無礙解。如是堪能斷他疑惑乃至漸得圓滿者。此結第八資糧。既圓滿已至能勤修行者。此結第九菩提分法也。于修方便能正了知者。此結第十止觀也。即持如是正勤所修迴向大乘不求二乘涅槃果者。此結十一性巧便也。既得如是乃至陀羅尼無礙辨才圓滿者。此結第十二陀羅尼及十三正愿。又解略不結正愿。為欲永斷一切障故精勤修習三解脫門者。此結十四三摩地也。即於此中乃至正行圓滿者。此法第十五四嗢柁。南亦名四法。即上來已結菩提分品訖。自下結功德品有二十五法。于中有其五頌。初頌頌七法。第二頌頌四法。第三頌頌五法。後有二頌頌九法。如是正行得圓滿已於一切有情及聲聞獨覺皆為殊勝者。將欲結后二十五法先牒前嘆勝開二章門。所謂正行功德殊勝者。總舉初偈七法以為正行為一章門。及可稱讚功德殊勝者。總

【現代漢語翻譯】 現代漢語譯本 法嗢柁南四（Dharma Udanasutra，法的綱要）。現在說，如果在此（佛法）中正確修行時，能夠行於生死輪迴而沒有雜染的修行者，這是第一個結，慚愧（Hri，對不善行為感到羞恥）。 如果在此（佛法）中正確修行，能夠對自身的快樂沒有執著的修行者，這是第二個結，堅固的意志力。 如果在此（佛法）中乃至沒有厭倦的修行者，這是第三個結，內心沒有厭倦。因為對於生死輪迴沒有厭倦，乃至獲得無所畏懼。 這是第四個結，善於瞭解不同的論點。說善於瞭解論點之後，乃至善於瞭解世間。 這是第五個結，善於瞭解世間。像這樣，菩薩乃至尋訪正法的人，這是第六個結，依法不依人等四依（Catuhpratisaranas，四種依靠）。 既然尋訪之後，能夠善於斷除一切有情的一切疑惑，這是第七個結，四無礙解（Caturpratisamvid，四種無礙的智慧）。像這樣，能夠斷除他人疑惑，乃至逐漸獲得圓滿。 這是第八個結，資糧（Sambhara，積累的功德和智慧）。既然圓滿之後，乃至能夠勤奮修行，這是第九個結，菩提分法（Bodhipaksika-dharmas，三十七道品）。 對於修行的方便能夠正確瞭解，這是第十個結，止觀（Samatha-vipassana，平靜和洞察）。 如果將如此精勤修行的功德迴向大乘，不尋求二乘（聲聞乘和緣覺乘）的涅槃果位，這是第十一個結，善巧方便。 既然獲得如此的成就，乃至陀羅尼（Dharani，總持）無礙辯才圓滿，這是第十二個結，陀羅尼，以及第十三個結，正愿（Pranidhana，誓願）。 另一種解釋是，略去不結正愿。爲了永遠斷除一切障礙，精勤修習三解脫門（Trini Vimoksa-mukha，空性、無相、無愿），這是第十四個結，三摩地（Samadhi，禪定）。 如果在此（佛法）中乃至正行圓滿，這是法嗢柁南四（Dharma Udanasutra，法的綱要）的第十五個結，也稱為四法。即上面已經總結了菩提分品。 下面總結功德品，有二十五法。其中有五頌。初頌總結七法，第二頌總結四法，第三頌總結五法，後面有兩頌總結九法。 像這樣，正行獲得圓滿之後，對於一切有情以及聲聞（Sravaka，聽聞佛法者）和獨覺（Pratyekabuddha，獨自覺悟者）都是殊勝的。將要總結後面的二十五法，先陳述前面的殊勝之處，開啟兩個章節，所謂正行功德殊勝。 總括第一偈的七法，作為正行的一個章節，以及可以稱讚的功德殊勝。

【English Translation】 English version Dharma Udanasutra four (Dharma Udanasutra, summary of the Dharma). Now it is said that if one practices correctly in this (Buddhadharma), and is able to practice in the cycle of birth and death without defilement, this is the first knot, shame (Hri, feeling ashamed of unwholesome actions). If one practices correctly in this (Buddhadharma), and is able to practice without attachment to one's own pleasure, this is the second knot, firm willpower. If one practices correctly in this (Buddhadharma), and even without weariness, this is the third knot, the mind is without weariness. Because there is no weariness towards the cycle of birth and death, and even obtains fearlessness. This is the fourth knot, being good at understanding different arguments. Saying that one is good at understanding arguments, and even good at understanding the world. This is the fifth knot, being good at understanding the world. Like this, the Bodhisattva and even those who seek the right Dharma, this is the sixth knot, relying on the Dharma and not on people, the four reliances (Catuhpratisaranas, four kinds of reliance). Since one has sought it, and is able to skillfully cut off all doubts of all sentient beings, this is the seventh knot, the four unhindered wisdoms (Caturpratisamvid, four kinds of unobstructed wisdom). Like this, one is able to cut off the doubts of others, and even gradually obtains perfection. This is the eighth knot, the accumulations (Sambhara, accumulated merit and wisdom). Since one has perfected it, and even is able to diligently practice, this is the ninth knot, the limbs of enlightenment (Bodhipaksika-dharmas, thirty-seven factors of enlightenment). Being able to correctly understand the means of practice, this is the tenth knot, calm abiding and insight (Samatha-vipassana, tranquility and insight). If one dedicates the merit of such diligent practice to the Mahayana, and does not seek the Nirvana fruit of the two vehicles (Sravakayana and Pratyekabuddhayana), this is the eleventh knot, skillful means. Since one has obtained such achievements, and even the Dharani (Dharani, total retention) unobstructed eloquence is perfected, this is the twelfth knot, Dharani, and the thirteenth knot, the right vows (Pranidhana, vows). Another explanation is that the right vows are omitted. In order to forever cut off all obstacles, diligently practicing the three doors of liberation (Trini Vimoksa-mukha, emptiness, signlessness, wishlessness), this is the fourteenth knot, Samadhi (Samadhi, meditative concentration). If in this (Buddhadharma) and even the right practice is perfected, this is the fifteenth knot of the Dharma Udanasutra (Dharma Udanasutra, summary of the Dharma), also called the four Dharmas. That is, the limbs of enlightenment have already been summarized above. Below summarizes the qualities, there are twenty-five Dharmas. Among them there are five verses. The first verse summarizes seven Dharmas, the second verse summarizes four Dharmas, the third verse summarizes five Dharmas, and the last two verses summarize nine Dharmas. Like this, after the right practice is perfected, it is superior to all sentient beings and Sravakas (Sravaka, listeners of the Dharma) and Pratyekabuddhas (Pratyekabuddha, solitary realizers). About to summarize the following twenty-five Dharmas, first state the previous superiorities, opening two chapters, the so-called superior qualities of right practice. Summarizing the seven Dharmas of the first verse as a chapter of right practice, and the praiseworthy superior qualities.

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舉后之四頌一十八法名可稱讚。為第二章門。故初頌云希奇不希奇。平等心饒益。報恩與欣贊。不虛加行性。今此開列章。先結初頌七法。言當知此中正行功德殊勝者。牒初章。菩薩為利自他勤修正行者名為希奇。用利他事以為自事名不希奇。二乘不爾者。此結七中初二希奇不希奇。由諸菩薩下此結第三平等之心。由起如是乃至常施恩惠者。此結第四饒益有情。不望其報者。此結第五報恩也。菩薩如是乃至欲令彼得利益安樂者。此結第六欣贊。由是利益安樂意樂常能起作不虛加行者。此結第七不虛加行。當知是名展轉引發正行功德殊勝者。結初章也。當知此中稱讚功德殊勝者。將結後門。故牒第三章來。菩薩于諸佛所獲得授記。非諸二乘等者。此起第二頌先結第三頌也。以先蒙記然後起行。為此義故先結第三頌第三頌中有其五法。故彼頌中諸菩薩受記。墮于決定中。定作常應作。最後最為后。今言于諸佛所獲得授記非二乘者。此結第一六種授記。得受記已便能安住不退轉地者。此結第二墮于決定中。授記有三。一種姓墮于決定。二發心墮于決定。三者不虛修行墮于決定。言安住此中能於一切決定所作者。此結第三決定所作。決定所作彼說有五。謂一發心決定。二哀愍三熾精集四于明處方便修習五無有厭倦也。恒常所作

【現代漢語翻譯】 現代漢語譯本 列舉後面的四頌十八種法名，可以稱讚，作為第二章的開端。所以第一頌說：『希奇不希奇，平等心饒益，報恩與欣贊，不虛加行性。』現在開啟這一章，先總結第一頌的七種法。說：『應當知道，這其中正行功德殊勝的。』呼應第一章，菩薩爲了利益自己和他人，勤奮修正行，這叫做希奇。把利益他人的事情當作自己的事情，這叫做不希奇。二乘不是這樣。』這是總結七法中的前兩種，希奇和不希奇。『由於各位菩薩……』這是總結第三種，平等之心。『由於生起這樣的……乃至常常施與恩惠。』這是總結第四種，饒益有情，不期望回報。』這是總結第五種，報恩。『菩薩像這樣……乃至想要讓他們得到利益安樂。』這是總結第六種，欣贊。『由於利益安樂的意願常常能夠生起，不虛假地實行。』這是總結第七種，不虛加行。『應當知道，這叫做輾轉引發正行功德殊勝。』這是總結第一章。『應當知道，這其中稱讚功德殊勝的。』將要總結後面的章節，所以呼應第三章的內容。『菩薩在諸佛（Buddha）那裡獲得授記（Vyākaraṇa），不是二乘等等可以比擬的。』這是開啟第二頌，先總結第三頌的內容。因為先蒙受授記，然後才開始修行，爲了這個緣故，先總結第三頌，第三頌中有五種法。所以在第三頌中說：『諸菩薩受記，墮于決定中，定作常應作，最後最為后。』現在說：『在諸佛（Buddha）那裡獲得授記（Vyākaraṇa），不是二乘可以比擬的。』這是總結第一種，六種授記（Vyākaraṇa）。『得到授記（Vyākaraṇa）后，便能安住在不退轉地。』這是總結第二種，墮于決定中。授記（Vyākaraṇa）有三種，一種姓墮于決定，二發心墮于決定，三不虛修行墮于決定。說：『安住在這裡，能夠對於一切決定所作。』這是總結第三種，決定所作。決定所作，那裡說了有五種，即一發心決定，二哀愍，三熾盛精進，四在明處方便修習，五沒有厭倦。恒常所作

【English Translation】 English version Listing the eighteen dharma names from the subsequent four verses, which are praiseworthy, serves as the opening of the second chapter. Therefore, the first verse states: 'Wonderful and not wonderful, equanimity benefits, repaying kindness and rejoicing in praise, the nature of non-vain exertion.' Now, opening this chapter, first summarize the seven dharmas of the first verse. It says: 'It should be known that among these, the virtuous conduct of the right practice is supreme.' Echoing the first chapter, 'Bodhisattvas (Bodhisattva) diligently cultivate right practice for the benefit of themselves and others, which is called wonderful. Taking the affairs of benefiting others as one's own affairs is called not wonderful. The Two Vehicles are not like this.' This summarizes the first two of the seven dharmas, wonderful and not wonderful. 'Because of the Bodhisattvas (Bodhisattva)...' This summarizes the third, the mind of equanimity. 'Because of arising such... even constantly bestowing kindness.' This summarizes the fourth, benefiting sentient beings without expecting repayment. This summarizes the fifth, repaying kindness. 'Bodhisattvas (Bodhisattva) are like this... even wanting them to obtain benefit and happiness.' This summarizes the sixth, rejoicing in praise. 'Because the intention of benefit and happiness can always arise and be practiced without falsehood.' This summarizes the seventh, non-vain exertion. 'It should be known that this is called the supreme virtue of right practice that is developed and induced.' This summarizes the first chapter. 'It should be known that among these, the praise of supreme virtue is...' About to summarize the later chapters, therefore echoing the content of the third chapter. 'Bodhisattvas (Bodhisattva) obtain predictions (Vyākaraṇa) from the Buddhas (Buddha), which is not comparable to the Two Vehicles, etc.' This opens the second verse, first summarizing the content of the third verse. Because one first receives the prediction (Vyākaraṇa) and then begins to practice, for this reason, first summarize the third verse, which contains five dharmas. Therefore, in the third verse it says: 'The Bodhisattvas (Bodhisattva) receive predictions (Vyākaraṇa), fall into certainty, definite actions should always be done, the last is the most last.' Now it says: 'Obtaining predictions (Vyākaraṇa) from the Buddhas (Buddha) is not comparable to the Two Vehicles.' This summarizes the first, the six types of predictions (Vyākaraṇa). 'Having received the prediction (Vyākaraṇa), one can abide in the irreversible ground.' This summarizes the second, falling into certainty. There are three types of predictions (Vyākaraṇa): one's lineage falls into certainty, two's aspiration falls into certainty, and three's non-vain practice falls into certainty. It says: 'Abiding here, one can act upon all definite actions.' This summarizes the third, definite actions. Definite actions, there it says there are five, namely one's aspiration is definite, two compassion, three blazing diligence, four convenient practice in a clear place, and five without weariness. Constant actions

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獲得堅固無忘失法者。此結第四恒常所作。如是堅固乃至最上施設者。此結第五最勝最為后。自下卻結第二頌中四法。故彼頌云。無顛倒加行。退墮與勝進。相似實功德。善調伏有情。今云普於一切所應作事能無退失者。此結第一無顛倒加行。于未得退乃至如明分月者。此結第二勝進。由諸善法轉增長故至不名相似者。此結第三實功德。言由得真實菩薩名故乃至如實了知者。此結第四善調伏有情。頌中雖有退墮及相似兩門。以非功德。所以論家不結。自下結后二頌有相門。頌云。諸施設建立。一切法尋求。及如實遍知。如是諸無量。說法果勝利。大乘性與攝。菩薩十應知。建立諸名號。言如實知故一切安立皆得善巧者。此結第一施設建立。言從此尋求下。此結法第二一切法尋求。言從此於此由此者。謂從諸如來施設建立於一切法由慧而尋求也。言既尋求已由此究竟已下。此結三如實遍知。言于諸安立得善巧故乃至三摩地王者。此結第四如是諸無量即五無量也。獲得如是三摩地已乃至皆有勝果者。此結第五說法果利。能于大乘究竟出離者。此結第六大乘性也。以依大性而出離故能攝大乘者。此結第七攝也。由此復于彼彼大乘出離位中者。此結第八菩薩十應知也。得彼彼名乃至皆共稱歎者。此結第九建立諸名號。當知是名

【現代漢語翻譯】 現代漢語譯本 獲得堅固無忘失法者。此總結第四恒常所作（指菩薩恒常的行為）。如是堅固乃至最上施設者。此總結第五最勝最為后（指最殊勝且最終的施設）。 自下卻總結第二頌中的四法。故彼頌云：『無顛倒加行，退墮與勝進，相似實功德，善調伏有情。』 今云普於一切所應作事能無退失者。此總結第一無顛倒加行（指在一切應做之事上不退失）。于未得退乃至如明分月者。此總結第二勝進（指不斷進步，如同明亮的月亮）。 由諸善法轉增長故至不名相似者。此總結第三實功德（指真實的功德，非相似的功德）。言由得真實菩薩名故乃至如實了知者。此總結第四善調伏有情（指善於調伏眾生）。 頌中雖有退墮及相似兩門。以非功德。所以論家不總結。 自下總結后二頌的有相門。頌云：『諸施設建立，一切法尋求，及如實遍知，如是諸無量，說法果勝利，大乘性與攝，菩薩十應知。』 建立諸名號。言如實知故一切安立皆得善巧者。此總結第一施設建立（指對一切施設和建立都善巧）。言從此尋求下。此總結法第二一切法尋求（指尋求一切法）。 言從此於此由此者。謂從諸如來施設建立於一切法由慧而尋求也。言既尋求已由此究竟已下。此總結三如實遍知（指如實地遍知一切）。 言于諸安立得善巧故乃至三摩地王者。此總結第四如是諸無量即五無量也（指五種無量）。獲得如是三摩地已乃至皆有勝果者。此總結第五說法果利（指說法帶來的殊勝利益）。 能于大乘究竟出離者。此總結第六大乘性也（指大乘的本質）。以依大性而出離故能攝大乘者。此總結第七攝也（指能攝受大乘）。 由此復于彼彼大乘出離位中者。此總結第八菩薩十應知也（指菩薩應知的十件事）。得彼彼名乃至皆共稱歎者。此總結第九建立諸名號（指建立各種名號）。 當知是名

【English Translation】 English version One who obtains steadfast and unforgetful Dharma. This concludes the fourth, the constant actions (referring to the constant actions of a Bodhisattva). Such steadfastness extends to the highest establishment. This concludes the fifth, the most excellent and ultimate (referring to the most excellent and final establishment). From below, it summarizes the four Dharmas in the second verse. Hence, that verse says: 'Non-inverted exertion, decline and progress, similar and real merits, well-taming sentient beings.' Now, 'being able to be without decline in all that should be done' concludes the first, non-inverted exertion (referring to not declining in all that should be done). 'From not obtaining decline to resembling a bright half-moon' concludes the second, progress (referring to continuous progress, like a bright moon). 'Because all good Dharmas increasingly grow, reaching a point where they are not called similar' concludes the third, real merits (referring to real merits, not similar merits). 'Because of obtaining the real name of a Bodhisattva, even to truly knowing' concludes the fourth, well-taming sentient beings (referring to being good at taming sentient beings). Although there are two aspects in the verse, decline and similarity, they are not merits, so the commentator does not summarize them. From below, it summarizes the aspects of the last two verses. The verse says: 'All establishments, seeking all Dharmas, and truly knowing, such immeasurables, the benefit of the fruit of teaching, the nature and embrace of the Mahayana, the ten things a Bodhisattva should know.' 'Establishing all names.' 'Because of truly knowing, all establishments are skillfully attained' concludes the first, establishments (referring to being skillful in all establishments). 'From seeking this below' concludes the second Dharma, seeking all Dharmas (referring to seeking all Dharmas). 'From this, in this, by this' means from the Tathagatas establishing all Dharmas, seeking them through wisdom. 'Having sought and ultimately accomplished this' concludes the third, truly knowing (referring to truly knowing everything). 'Because of skillfully attaining all establishments, even to the king of Samadhi' concludes the fourth, such immeasurables, which are the five immeasurables (referring to the five immeasurables). 'Having obtained such Samadhi, even to all having excellent fruits' concludes the fifth, the benefit of the fruit of teaching (referring to the excellent benefits brought by teaching). 'Being able to ultimately depart from the Mahayana' concludes the sixth, the nature of the Mahayana (referring to the essence of the Mahayana). 'Because relying on the great nature to depart, being able to embrace the Mahayana' concludes the seventh, embrace (referring to being able to embrace the Mahayana). 'Therefore, again, in those various positions of departure from the Mahayana' concludes the eighth, the ten things a Bodhisattva should know (referring to the ten things a Bodhisattva should know). 'Obtaining those various names, even to all commonly praising' concludes the ninth, establishing all names (referring to establishing various names). Know that this is called

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所可稱讚功德殊勝者。總結第二章也。上來二十五法總結功德品訖。由得如是乃至成就其相。結其相品。謂諸菩薩有五真實菩薩之相。若成熟者墮菩薩數。乃至廣說是也。如是正行乃至所能成辨者。結其分品。於二分中能成辨已乃至增上意樂者。結意樂品。如是意樂已下。此結住品。從此已上乃至遇佛菩薩者。此結生品。及能起作一切有情諸饒益事者。結攝受品。恒常無間乃至如己舍宅者。此結地品。住此位已乃至不生喜足之者。此結行品。如是升進證得究竟已下。結建立品。是名菩薩義次第者總結也。

有餘依地

十七地內前九地明境。次六地明因已訖。此後二地辨其果也。觀境起行方證果故。此中若依二乘因亡果喪果立二門以為前後。若至佛身菩提涅槃分成兩異以為前後攝論世親釋云。由種子滅有餘。果報悉滅名無餘。又有餘名清離煩惱垢故。無餘名涼離苦報熱惱故。又言應化二身是有餘法身是無餘者。此約他受用及變化身起用未息名有餘。此二若息名無餘。以自受用身一得相續無斷絕故。今此所明不言有餘涅槃。但言有餘依。為此不得偏取涅槃。釋論解云。有餘依地者。謂有餘依涅槃地也。依者即是有漏所依。略有八種。一施設依。乃至第八後邊依。今全取一最後邊依。除六攝事流轉障礙取餘一分

【現代漢語翻譯】 現代漢語譯本 所可稱讚功德殊勝者。總結第二章的內容。上面已經完成了二十五法的功德品總結。從『由得如是』乃至『成就其相』，總結其相品，說明諸位菩薩有五種真實的菩薩之相，如果成熟了，就歸入菩薩的行列，乃至廣泛地說明這些內容。『如是正行』乃至『所能成辨者』，總結其分品。在二分之中，能夠成就，乃至增上意樂，總結意樂品。『如是意樂』以下，總結住品。從這裡向上，乃至遇到佛菩薩，總結生品，以及能夠發起和做一切對眾生有利益的事情，總結攝受品。『恒常無間』乃至『如己舍宅者』，總結地品。安住在這個位子上，乃至不生喜足之心，總結行品。像這樣升進，證得究竟，總結建立品。這就是菩薩義次第的總結。

有餘依地（指還有殘餘依傍的境界）

在十七地中，前九地說明了境，接著六地說明了因，現在這兩地辨別其果。觀察境而生起修行才能證得果。這裡如果依據二乘，因滅則果喪，果立則有二門，以此作為前後關係。如果到了佛身，菩提和涅槃分成兩種不同的狀態，以此作為前後關係。《攝論》世親的解釋說：『由於種子滅盡還有殘餘，果報全部滅盡稱為無餘。』又有殘餘，是指清除了煩惱垢染的緣故。無餘，是指遠離了苦報熱惱的緣故。又說應化二身是有餘，法身是無餘，這是指他受用身和變化身，起作用還沒有停止，稱為有餘。這二者如果停止了，就稱為無餘。因為自受用身一旦獲得，就會相續不斷絕。現在這裡所說明的不是有餘涅槃，只是說有餘依，因此不能偏執于涅槃。釋論解釋說：『有餘依地，是指有餘依涅槃地。』依，就是有漏的所依。大概有八種：一是施設依，乃至第八是後邊依。現在完全取最後邊依，除了六攝事流轉的障礙，取其餘的部分。

【English Translation】 English version Those whose merits and virtues are worthy of praise. This concludes the second chapter. The preceding twenty-five dharmas conclude the chapter on merits and virtues. From 'by obtaining thus' to 'accomplishing its characteristics,' it concludes the chapter on characteristics, stating that all Bodhisattvas have five true characteristics of a Bodhisattva. If they are mature, they are counted among the Bodhisattvas, and so on, extensively explaining these contents. 'Such correct practice' to 'what can be accomplished' concludes the chapter on divisions. Within the two divisions, being able to accomplish, up to increasing intention, concludes the chapter on intention. 'Such intention' below concludes the chapter on abiding. From here upwards, up to encountering Buddhas and Bodhisattvas, this concludes the chapter on birth, and being able to initiate and do all things that benefit sentient beings, concludes the chapter on reception. 'Constantly without interruption' to 'like one's own home' concludes the chapter on grounds. Abiding in this position, up to not giving rise to contentment, concludes the chapter on practice. Advancing in this way, attaining ultimate realization, concludes the chapter on establishment. This is the conclusion of the order of meaning of the Bodhisattva.

The Ground of Remaining Basis (a state where some residue remains)

Among the seventeen grounds, the first nine grounds explain the object, and the next six grounds explain the cause. These last two grounds distinguish the result. Observing the object and arising practice is how one attains the result. Here, if based on the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), the cause ceasing results in the loss of the result, and the result being established has two doors, using this as the before and after relationship. If it reaches the Buddha's body, Bodhi (enlightenment) and Nirvana (liberation) are divided into two different states, using this as the before and after relationship. Vasubandhu's commentary in the Compendium of Abhidharma says: 'Because the seed is extinguished and there is residue, the retribution is completely extinguished, called no residue.' Having residue means purifying the defilements of afflictions. No residue means being far from the heat of suffering retribution. It is also said that the manifested and transformed bodies are with residue, and the Dharmakaya (Dharma Body) is without residue. This refers to the fact that the other-enjoyment body and the transformation body, whose functions have not yet ceased, are called with residue. If these two cease, they are called without residue. Because the self-enjoyment body, once obtained, continues without interruption. What is explained here is not Nirvana with residue, but only the remaining basis, therefore one cannot be biased towards Nirvana. The commentary explains: 'The ground of remaining basis refers to the ground of Nirvana with remaining basis.' Basis refers to the basis of leakage (āsrava). There are roughly eight types: first, the basis of establishment, up to the eighth, which is the final basis. Now, we take the final basis entirely, except for the obstacles to the flow of the six collections, and take the remaining part.

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。又此地中有四寂靜。阿羅漢等住無學地具四寂靜有少余依。是故說名有餘依地。此地即是二乘無學身中有漏諸法總為自性。如來隨無真定身心有漏余依。有變化似有漏依。故就他相亦得說名有餘依地。文中初結前後開二章門。后依章辨。一地施設安立。謂於十七地中此文以十一地全五地小分為此地體所以者何。五地之中且如無心地中有五位無心。謂無心睡眠無想定及報滅盡定入無餘依涅槃界等。今唯取前四位除無餘依涅槃故言一分是此地體。修所成地一分者。景雲。謂二涅槃並是修慧所成三乘所得。今時但取修慧能成三乘能得有餘涅槃義故言一分。基云。修所成地中修成有無二為。其無為是無餘依體今除之。取修成有為。問曰。言修所成但是修。何故有無為之言。義曰。直言修慧者即不取無為。今言修所成。既有所成之言。故串通無為也。其聲聞等地通明四諦。其滅諦中有因盡果盡無為。今簡去果盡無為。故言除一分。無餘依地即所除全也。問曰。餘地亦有非此地體者。何故唯除此五地一分。義曰。從多相從論。又隨顯相者取除。其穩相非此地體者略而不論。第三依施設中。云及依此故施設如是名字乃至如是壽量邊際等諸想等想假用言說者。謂於五取蘊施設八言說句。如是卷說羅漢興此八依相應不相應中。云與六攝

受事不共相應者。謂共父母攝受事相應。以無學人不捨供養父母故。餘六舍離故不共相應也。與流轉障礙依一向全不相應者。泰云。四識住中由貪趣向故名趣識住等。羅漢無貪非色趣識住等故無四識住。羅漢十二果因緣不成因果故也。與所餘依非相應非不相應者。景雲。與初施設依五取蘊非相應已離諸取故。羅漢後身雖復離取身仍是取蘊之類非不相應。與彼第三住持依名非相應已離四食愛故。非不相應羅漢後身仍假四食支援住故。第六苦惱依名非相應不造惡業感苦因故。仍受宿業致苦報故。與彼第七適悅依名非相應以離靜慮貪定樂故。而有清凈離染定樂非不相應。泰云。后不相續非相應此身暫有非不相應。故云與余依非相應非不相應。

無餘依地

此地體即前地所除者是。義準前知。釋論解云。謂無餘依涅槃地也。一切有漏余依皆舍。二乘有為無漏亦舍。如來雖有有為無漏。而無一切有漏余依。故亦說名無餘依地。文中初結前生后開列三章。后依二章釋。言五地一分即此地攝者。無心地中通攝無心定及涅槃。今但攝無餘依地。修所成地中。亦取無餘泥洹。由修慧得。是修果故。修所成地攝也。三乘皆通無餘。此義可解。五識相應等十一地。皆是有心性。故不通無餘也。又於此中以約三乘無餘通說但說有五

【現代漢語翻譯】 現代漢語譯本： 『受事不共相應』指的是與父母共同攝受的事相應。因為無學之人（arhat，阿羅漢）不捨棄供養父母，所以與其餘六種（受事）舍離，因此是不共相應。『與流轉障礙依一向全不相應』，泰法師說，四識住中，由於貪愛而趣向，所以稱為趣識住等。阿羅漢沒有貪愛，因此沒有色趣識住等，所以沒有四識住。阿羅漢的十二因緣（dvadasanga，十二支）不成因果關係。『與所餘依非相應非不相應』，景法師說，與最初施設的依——五取蘊（panca upadanakkhandha，五種執取蘊）非相應，因為已經遠離了各種執取。阿羅漢的後身雖然已經遠離了執取，但身體仍然是取蘊之類，所以非不相應。與那第三種住持依——名（nama，名相）非相應，因為已經遠離了四食愛。非不相應，因為阿羅漢的後身仍然需要依靠四食來支援住世。第六種苦惱依——名（nama，名相）非相應，因為不再造作惡業，不會感得苦果。但仍然會承受宿業導致的苦報。與那第七種適悅依——名（nama，名相）非相應，因為已經遠離了靜慮（dhyana，禪定）的貪定樂。但仍然有清凈離染的定樂，所以非不相應。泰法師說，後世不再相續，所以非相應，此身暫時存在，所以非不相應。因此說與其餘依非相應非不相應。

無餘依地

此地的本體就是前地所去除的那些（煩惱）就是。按照前面的（解釋）可以推知。釋論解釋說，指的是無餘依涅槃地（nirvana，涅槃）。一切有漏的余依都捨棄了，二乘（sravaka-yana，聲聞乘和pratyekabuddha-yana，緣覺乘）的有為無漏也捨棄了。如來（tathagata，佛）雖然有有為無漏，但沒有一切有漏的余依，所以也稱為無餘依地。文中先總結前面，然後開啟後面，分列三個章節。後面依據兩個章節來解釋。『五地一分即此地攝』，無心地中通常包含無心定和涅槃（nirvana，涅槃），現在只包含無餘依地。修所成地中，也取無餘涅槃（nirvana，涅槃），由修習智慧而獲得，是修習的果報，所以屬於修所成地。三乘（triyana，三種乘）都通達無餘。這個意思可以理解。五識相應等十一個地，都是有心性的，所以不通達無餘。又在這裡，因為是約三乘（triyana，三種乘）的無餘通說，所以只說了有五種。

【English Translation】 English version: 'Non-common correspondence with the object of experience' refers to correspondence with matters jointly received by parents. Because those who are beyond learning (arhats) do not abandon offering support to their parents, they are not commonly corresponding with the other six types of abandonment. 'Complete non-correspondence with the dependence on the obstruction of transmigration,' Master Tai says, in the four abodes of consciousness, due to craving and inclination, they are called abodes of consciousness based on inclination, etc. Arhats have no craving, therefore they have no abode of consciousness based on inclination towards form, etc., so they have no four abodes of consciousness. The twelve links of dependent origination (dvadasanga) do not form cause and effect for arhats. 'Neither correspondence nor non-correspondence with the remaining dependencies,' Master Jing says, with the initial establishment of dependence—the five aggregates of clinging (panca upadanakkhandha)—there is non-correspondence because all clinging has been abandoned. Although the subsequent body of an arhat has abandoned clinging, the body is still of the nature of the aggregates of clinging, so it is not non-corresponding. With that third sustaining dependence—name (nama)—there is non-correspondence because the love of the four foods has been abandoned. It is not non-corresponding because the subsequent body of an arhat still relies on the support of the four foods to abide. With the sixth dependence on suffering—name (nama)—there is non-correspondence because no evil karma is created to cause suffering. However, the suffering retribution resulting from past karma is still received. With that seventh dependence on pleasure—name (nama)—there is non-correspondence because the pleasure of meditative concentration (dhyana) and attachment to samadhi has been abandoned. However, there is still pure, undefiled meditative pleasure, so it is not non-corresponding. Master Tai says, there is no continuation in future lives, so there is non-correspondence; this body exists temporarily, so there is non-non-correspondence. Therefore, it is said that there is neither correspondence nor non-correspondence with the remaining dependencies.

The Ground of No Remainder of Dependence

The substance of this ground is what has been removed from the previous ground. It can be inferred according to the previous (explanation). The commentary explains that it refers to the ground of nirvana with no remainder of dependence. All defiled remainders of dependence are abandoned. The conditioned, undefiled (dharmas) of the Two Vehicles (sravaka-yana and pratyekabuddha-yana) are also abandoned. Although the Tathagata (tathagata) has conditioned, undefiled (dharmas), he has no defiled remainders of dependence, so it is also called the ground of no remainder of dependence. The text first summarizes the previous and then opens up the following, dividing it into three chapters. The following is explained based on two chapters. 'A portion of the five grounds is included in this ground,' the ground of no-mind usually includes no-mind samadhi and nirvana, but now it only includes the ground of no remainder of dependence. In the ground accomplished by cultivation, nirvana without remainder is also taken, which is obtained through the cultivation of wisdom and is the result of cultivation, so it belongs to the ground accomplished by cultivation. The Three Vehicles (triyana) all penetrate the no remainder. This meaning can be understood. The eleven grounds, such as those corresponding to the five consciousnesses, are all of a mind-nature, so they do not penetrate the no remainder. Furthermore, here, because it is a general explanation of the no remainder of the Three Vehicles (triyana), it is only said that there are five types.

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地分。若據如來亦有無尋無伺地等餘地。又釋。識之與意順有漏故。佛地不說五識意地及定散地等。言一數教寂靜者。數等數也。是言教也。無餘依中並皆息也。二一切依寂靜者。景雲。無餘界中離前八依名依寂靜。泰云。依是身之異名。又是有漏之異名。三依依苦寂靜者。景雲。依前八依所生眾生苦亦得永滅。泰云。身名為依。苦依于身名依依。四依依苦生疑慮者。景雲。謂依八依生苦疑慮。無餘中無。泰云。依依苦同前。凡夫學人及無學人慮未來苦為生不。由無下劣心等頌者。引于經說。前二句能證二涅槃因。第三句是有餘果。第四句是無餘果。言謂與一切依不相應乃真無漏者。景雲。依攝論明六種轉依。今時所辨即是圓滿轉轉前八依。煩惱及苦所顯真如名無漏界。下列二經為證。如說苾芻永寂滅名真安住樂者。無餘涅槃名永寂靜真安樂住。又如說言實有無生乃至無等生起者。實有無餘圓成實體。泰云。無等者無為之法無與等。亦有乃至有等生起者。由述無餘集起因緣有住生有起依他起性。若當無有生下。反解。若無所迷無餘。終不說有依他生起乃至反流有永出離。即是經說若無如來藏不得種苦。由實有乃至有永出離者。順結。即是經說從無住本立一切法。言數不能數無二說故名為無數者。泰云。不為數之所數。

【現代漢語翻譯】 現代漢語譯本 地分。如果根據如來的說法，也有無尋無伺地等其他的地。另一種解釋是，識和意順應有漏的緣故，佛地不說五識意地以及定散地等。 所說的一數教寂靜，數是等同於數的。這是指言教。在無餘依中，一切都止息了。 二一切依寂靜，景雲解釋說，在無餘界中，遠離之前的八依，名為依寂靜。泰云解釋說，依是身的另一種名稱，也是有漏的另一種名稱。 三依依苦寂靜，景雲解釋說，由之前的八依所產生的眾生之苦，也能永遠滅除。泰云解釋說，身名為依，苦依附於身，名為依依。 四依依苦生疑慮，景雲解釋說，指的是依附於八依而產生對苦的疑慮，在無餘中則沒有。泰云解釋說，依依苦與前面相同。凡夫、學人以及無學人，疑慮未來的苦是否會產生。 『由無下劣心等頌者』，引用了經文的說法。前兩句能夠證明二涅槃（nirvana）因，第三句是有餘果，第四句是無餘果。 所說的『謂與一切依不相應乃真無漏者』，景雲解釋說，依據《攝大乘論》（Mahāyānasaṃgraha）說明六種轉依。現在所辨析的就是圓滿地轉變之前的八依。煩惱和苦所顯現的真如（tathātā），名為無漏界。下面列舉兩部經作為證明。 例如經中說，『苾芻（bhikṣu）永遠寂滅，名為真安住樂』，無餘涅槃名為永遠寂靜的真安樂住。 又如經中說，『實有無生乃至無等生起』，實有無餘圓成實體。泰云解釋說，『無等』是指無為之法沒有可以與之等同的。『亦有乃至有等生起者』，是陳述無餘集起因緣，有住生有起依他起性。 如果當沒有生起時，反過來解釋。如果沒有所迷惑的無餘，最終不會說有依他生起，乃至反流有永遠出離。這就是經中所說，如果沒有如來藏（Tathāgatagarbha），就無法種下苦的種子。 『由實有乃至有永出離者』，順著總結。這就是經中所說，從無住本立一切法。 所說的『數不能數無二說故名為無數』，泰云解釋說，是不為數所數。

【English Translation】 English version Grounds. According to the Tathāgata (如來, 'Thus-Gone One'), there are also other grounds such as the 'no seeking, no investigation' ground. Another explanation is that consciousness and mind accord with the contaminated, therefore the Buddha-ground does not speak of the five consciousnesses, the mind-ground, and the grounds of meditative and scattered states. The 'one number teaching of tranquility' refers to number being equal to number. This refers to verbal teachings. In the state of 'no remainder of clinging', everything ceases. Two, 'all clinging is tranquility'. Jingyun explains that in the realm of 'no remainder', being apart from the previous eight clingings is called 'clinging is tranquility'. Taiyun explains that clinging is another name for the body, and also another name for the contaminated. Three, 'clinging-to-clinging suffering is tranquility'. Jingyun explains that the suffering of sentient beings arising from the previous eight clingings can also be extinguished forever. Taiyun explains that the body is called clinging, and suffering clinging to the body is called clinging-to-clinging. Four, 'clinging-to-clinging suffering gives rise to doubt'. Jingyun explains that this refers to the doubt about suffering arising from clinging to the eight clingings, which does not exist in the state of 'no remainder'. Taiyun explains that clinging-to-clinging suffering is the same as before. Ordinary people, learners, and non-learners doubt whether future suffering will arise. 『The verse 'because of no inferior mind, etc.' quotes the words of the sutra. The first two lines can prove the two nirvana (涅槃) causes, the third line is the fruit of remainder, and the fourth line is the fruit of no remainder. What is said, 'that which is not in accordance with all clinging is truly uncontaminated', Jingyun explains that according to the Mahāyānasaṃgraha (攝大乘論, 'Compendium of the Mahayana'), six kinds of turning-the-basis are explained. What is being analyzed now is the complete transformation of the previous eight clingings. The Suchness (真如, tathātā) revealed by afflictions and suffering is called the uncontaminated realm. The following two sutras are cited as proof. For example, the sutra says, 'A bhikṣu (苾芻, 'Buddhist monk') is forever in extinction, which is called true abiding in bliss', the nirvana of no remainder is called the true abiding in bliss of eternal tranquility. Also, as the sutra says, 'In reality, there is no arising, even to the point of no equal arising', in reality, there is the complete entity of no remainder. Taiyun explains that 'no equal' refers to the unconditioned dharma having nothing equal to it. 'Also, there is even to the point of equal arising' is stating the causes and conditions for the arising of no remainder, there is abiding, arising, and dependent arising. If there is no arising, interpret it in reverse. If there is no deluded no remainder, it will never be said that there is dependent arising, even to the point of the reversal flow having eternal liberation. This is what the sutra says, if there is no Tathāgatagarbha (如來藏, 'Womb of the Thus-Gone One'), the seeds of suffering cannot be planted. 『Because in reality there is even to the point of eternal liberation』, summarize in accordance. This is what the sutra says, from the root of no abiding, establish all dharmas. What is said, 'number cannot number, there is no second saying, therefore it is called countless', Taiyun explains that it is not numbered by number.

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又無義別二說故云說也。謂有非有不可說者。真如無相離言性不可說有及以非有。言即色雜色不可說故者。色礙如不礙不可說即。即色辨如故不說離。乃至即識離識不可說義。例前應知。寂滅異門者。若依小乘有其八名。名斷名無慾名滅名諦名斷知名沙門果名有餘涅槃名無餘涅槃。今大乘中當知寂滅異名無量。今但略辨二十六種如文可見。

瑜伽論記卷第十二(之下終) 大正藏第 42 冊 No. 1828 瑜伽論記

瑜伽論記卷第十三(之上)(論本第五十一)

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論本第五十一

攝抉擇分中五識身相應地意地之一者。此論一部總有五分。前五十卷已明十七地之體義。即初本地分也。下之四分。義重辨前首皆稱攝。此分乃下四分中之初分也。以重攝未抉擇了簡故。名攝抉擇分。或有以文。攝文前分有者今重明之以為一分。又準俱舍論名對法藏。由彼對法論中勝義入攝此故此得藏名。或此依彼從彼引出是彼所藏故亦名藏。彼既二義此亦如是。由前本地分中勝義攝入此分抉擇明之。或此依彼從本地引生即彼所含之義此分所攝故名攝抉擇分。此即以文攝文。故名攝也。或有以文攝義。前八雖說法體其義有未明者。今此明之以為一分。如言眼界攝眼界等自體攝自也。或有

【現代漢語翻譯】 現代漢語譯本： 又因為沒有『有』和『非有』這兩種不同的說法，所以說是『說』。所謂『有』和『非有』是不可說的，因為真如（Tathata，事物的真實本性）沒有形相，遠離言語，其自性既不能說是『有』，也不能說是『非有』。『言即色雜色不可說故者』，意思是說，色（Rupa，物質現象）有障礙，而真如沒有障礙，所以不能說『即是』。因為『即色』是爲了辨別真如，所以不說『離』。乃至『即識離識不可說義』，其道理與前面相同，應該知道。『寂滅異門者』，如果按照小乘佛教的說法，有八個名稱，分別是：斷、無慾、滅、諦、斷知、沙門果、有餘涅槃（Saupadhiśeṣa-nirvāṇa，有餘依涅槃）、無餘涅槃（Nirupadhiśeṣa-nirvāṇa，無餘依涅槃）。現在在大乘佛教中，應當知道寂滅的異名有無量之多。現在只是簡略地辨別二十六種，如文中所見。

《瑜伽師地論記》卷第十二（下終） 大正藏第42冊 No. 1828 《瑜伽師地論記》

《瑜伽師地論記》卷第十三（上）（論本第五十一）

釋遁倫集撰

論本第五十一

攝抉擇分中五識身相應地意地之一者。這部論典總共有五部分。前面的五十卷已經闡明了十七地（Saptadasa-bhumi，瑜伽行者修行的十七個階段）的體性和意義，也就是最初的本地分。下面的四部分，著重辨析前面的內容，所以都稱為『攝』。這一分是下面四分中的第一分。因為重新收攝那些尚未抉擇了簡的內容，所以叫做『攝抉擇分』。或者有人認為，這是以文攝文，前面的部分已經有了，現在重新說明它，作為一部分。又按照《俱舍論》（Abhidharmakosha，論藏）的名稱，叫做『對法藏』。由於彼對法論中勝義（Paramartha，最高的真理）攝入此中，所以此分也得到了『藏』的名稱。或者說，此分依據彼論，從彼論中引出，是彼論所藏的，所以也叫做『藏』。彼論既然有這兩種含義，此分也是如此。由於前面的本地分中勝義攝入此分，並加以抉擇說明。或者說，此分依據彼論，從本地分中產生，也就是彼論所含的意義，被此分所攝，所以叫做『攝抉擇分』。這就是以文攝文，所以叫做『攝』。或者有人認為，這是以文攝義。前面的八地雖然說法體，但其意義還有未明確的地方，現在對此加以闡明，作為一部分。如說『眼界攝眼界等自體攝自』也是如此。

【English Translation】 English version: Furthermore, because there are no two separate statements of 'existence' and 'non-existence,' it is called 'statement.' What is meant by 'existence' and 'non-existence' being unspeakable is that the Tathata (the true nature of things) has no form, is beyond words, and its nature cannot be said to be either 'existence' or 'non-existence.' 'The statement that 'form is identical to and mixed with form is unspeakable' means that form (Rupa, material phenomena) has obstruction, while Tathata has no obstruction, so it cannot be said to be 'identical.' Because 'identical to form' is for distinguishing Tathata, 'separate' is not spoken of. And so on, the meaning of 'identity with consciousness and separation from consciousness being unspeakable' is the same as before, and should be understood. 'Different aspects of quiescence' refers to the eight names in Hinayana Buddhism: cessation, absence of desire, extinction, truth, knowledge of cessation, the fruit of a Sramana, Saupadhiśeṣa-nirvāṇa (Nirvana with remainder), and Nirupadhiśeṣa-nirvāṇa (Nirvana without remainder). Now, in Mahayana Buddhism, it should be known that there are countless different names for quiescence. Now, only twenty-six kinds are briefly distinguished, as can be seen in the text.

Yogacarabhumi-sastra-tika, Scroll 12 (End of Lower Section) Taisho Tripitaka, Volume 42, No. 1828, Yogacarabhumi-sastra-tika

Yogacarabhumi-sastra-tika, Scroll 13 (Upper Section) (Treatise Proper, 51)

Compiled and Written by Shi Dunlun

Treatise Proper, 51

One of the grounds corresponding to the five consciousnesses and the mind ground in the Samgraha-viniscaya. This treatise has five parts in total. The previous fifty scrolls have already clarified the substance and meaning of the seventeen grounds (Saptadasa-bhumi, the seventeen stages of practice for a Yogacara practitioner), which is the initial Local Ground section. The following four sections emphasize the analysis of the previous content, so they are all called 'Samgraha' (compendium). This section is the first of the following four sections. Because it re-collects those contents that have not yet been decided and simplified, it is called 'Samgraha-viniscaya' (Compendium of Determinations). Or some believe that this is using text to collect text. The previous section already had it, and now it is re-explained as a section. Also, according to the name of the Abhidharmakosha (Treasury of Higher Knowledge), it is called 'Abhidharma-pitaka' (Treasury of Higher Knowledge). Because the Paramartha (ultimate truth) in that Abhidharma treatise is included in this, this section also gets the name 'pitaka' (treasury). Or it can be said that this section relies on that treatise, is drawn from that treatise, and is what that treatise contains, so it is also called 'pitaka.' Since that treatise has these two meanings, this section is also the same. Because the Paramartha in the previous Local Ground section is included in this section and explained with determination. Or it can be said that this section relies on that treatise, arises from the Local Ground section, which is the meaning contained in that treatise, and is what this section includes, so it is called 'Samgraha-viniscaya.' This is using text to collect text, so it is called 'Samgraha.' Or some believe that this is using text to collect meaning. Although the previous eight grounds explain the substance of the Dharma, there are still unclear aspects of its meaning, and now this clarifies it as a section. For example, saying 'the eye realm collects the eye realm, etc., the self-nature collects itself' is also like this.

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以義攝文。以此分中抉擇要義。勒前分中不盡之文。或有以義攝義。以所詮抉擇之智簡擇諸地不同。然簡擇義齊更收攝。即是以義攝此一分教。能詮抉擇從所詮為名。故名攝也。此明攝義。則具四句。言抉擇者。決謂決斷。謂決他疑。亦可決謂決了。能自了解。擇謂簡擇。可謂簡擇是非。今此明是破非。故言抉擇。耶見撥無真俗雖決非簡擇是非。疑雖簡擇是非而非決斷。言決以簡疑或。談擇以別耶見。前本地分直述義相。今重問答決疑擇要。故名抉擇。舊云決定藏者非也。彼言尼也摩可言決定。既云毗尼生折耶。此言抉擇。何得稱為決定。論言分者。分齊也。分別區分也。本地之後攝釋之前一分齊也。中者。簡持義。十七地中簡餘十五地。特明此二地。故言是中也。言五識身相應地意地者。如本地分記已釋。問。何故不言意識者。以名濫故。此明心意識。故不置識。問相應之義不唯局五。何以首標不言意有。答據實皆有。略而不說。又舉初顯后。故意地不言相應也。又據勝法以明。五識無執持等。其境狹小。舉相應不言根塵。意中兼明。七八二識根塵等皆明。不可偏言相應。故略之。問前本地分既開為二地何乃此合明耶。述有二意。一六識各別依謂六根。通依謂本識。今此分先明第八是五六識通依故。所以合明。前分

【現代漢語翻譯】 現代漢語譯本：以義統攝文字。用這種方式來劃分章節，是爲了抉擇重要的意義，概括前面章節中沒有說完的內容。或者用意義來統攝意義，用所要闡釋的、能辨別選擇的智慧來區分各個地的不同。然而，辨別選擇的意義相同，再次進行收攝，這就是用意義來統攝這一部分的教義。能詮釋辨別選擇的智慧，以所詮釋的內容來命名，所以稱為『攝』。這裡說明統攝的意義，就具備四種情況。說到『抉擇』，『抉』是決斷的意思，指消除他人的疑惑，也可以說『決』是決定的意思，能夠自己瞭解。『擇』是簡擇的意思，可以用來簡擇是非。現在這裡說明的是破除錯誤，所以說是『抉擇』。耶見否定真俗二諦，雖然決斷了錯誤，但沒有簡擇是非；疑惑雖然簡擇是非，但沒有決斷。說『決』是爲了簡別疑惑，說『擇』是爲了區別耶見。前面的《本地分》直接敘述義理的相狀，現在重新用問答來決斷疑惑，選擇要點，所以稱為『抉擇』。舊譯為『決定藏』是不對的。他們說的尼也摩可以稱為『決定』，既然說了毗尼生折耶，這裡說是『抉擇』，怎麼能稱為『決定』呢？論中說的『分』，是分界的意思，是分別區分的意思，是《本地》之後、《攝釋》之前的一個分界。『中』，是簡別持取的意思，在十七地中簡別其餘十五地，特別說明這二地，所以說是『中』。說到『五識身相應地』、『意地』，如《本地分記》已經解釋過了。問：為什麼不說『意識』呢？因為名稱容易混淆。這裡說明的是心、意、識，所以不設定『識』。問：相應的意義不只侷限於五識，為什麼首先標出五識，而不說『意有』呢？答：實際上都有，省略不說。又是舉出開始的，來顯示後面的。所以意地不說相應。又是根據殊勝的法來說明，五識沒有執持等作用，它的境界狹小。舉出相應，不說根塵，意中兼明，七、八二識的根塵等都說明了，不能偏說相應，所以省略了。問：前面的《本地分》既然分為二地，為什麼這裡合起來說明呢？敘述有兩種意思：一是六識各自依附六根，共同依附的是本識，現在這部分先說明第八識是五、六識共同依附的，所以合起來說明。前面的章節 English version: 'Taking the meaning to encompass the text.' This division into sections is to discern the essential meanings, summarizing what was not fully explained in the previous sections. Or, using meaning to encompass meaning, using the wisdom to be elucidated and discerned to differentiate the various grounds. However, the meanings of discernment and selection are the same, and they are gathered again. This is using meaning to encompass this part of the teachings. The wisdom that can elucidate and discern is named after what is to be elucidated, hence the name 'encompass.' This explains the meaning of encompassing, which has four aspects. Speaking of 'discernment,' 'discern' means to decide, referring to dispelling the doubts of others. It can also be said that 'discern' means to understand definitively, being able to understand oneself. 'Selection' means to choose, which can be used to choose between right and wrong. Here, it explains the refutation of errors, so it is called 'discernment.' Heretical views deny the two truths of reality and convention, although they decide on errors, they do not select between right and wrong; doubt, although it selects between right and wrong, does not decide. Saying 'discern' is to distinguish doubts, saying 'select' is to differentiate heretical views. The previous 'Basic Section' directly narrates the characteristics of the meanings, now using questions and answers again to decide doubts and select the essentials, so it is called 'discernment.' The old translation as 'Treasure of Determination' is incorrect. What they call 'Niyama' can be called 'determination,' since it says 'Vinaya-viniscaya,' here it says 'discernment,' how can it be called 'determination'? The 'section' mentioned in the treatise means boundary, it means distinguishing and differentiating, it is a boundary after the 'Basic Section' and before the 'Summary Explanation.' 'Middle' means to selectively hold, among the seventeen grounds, it selectively distinguishes the remaining fifteen grounds, especially explaining these two grounds, so it is called 'middle.' Speaking of 'Ground Corresponding to the Aggregate of Five Consciousnesses' and 'Mind Ground,' as explained in the 'Notes on the Basic Section.' Question: Why not say 'consciousness'? Because the name is easily confused. Here it explains mind, intention, and consciousness, so 'consciousness' is not set. Question: The meaning of correspondence is not limited to the five consciousnesses, why first mark the five consciousnesses, and not say 'mind exists'? Answer: In reality, all exist, omitting to say. It is also to show the latter by mentioning the beginning. Therefore, the mind ground does not say correspondence. It is also based on the superior Dharma to explain, the five consciousnesses do not have grasping and other functions, its realm is narrow. Mentioning correspondence, not mentioning roots and objects, implicitly explaining, the roots and objects of the seventh and eighth consciousnesses are all explained, cannot partially say correspondence, so it is omitted. Question: Since the previous 'Basic Section' is divided into two grounds, why explain them together here? The narration has two meanings: one is that the six consciousnesses each rely on the six roots, and what they commonly rely on is the basic consciousness, now this part first explains that the eighth consciousness is what the five and six consciousnesses commonly rely on, so they are explained together. The previous section

【English Translation】 English version: 'Taking the meaning to encompass the text.' This division into sections is to discern the essential meanings, summarizing what was not fully explained in the previous sections. Or, using meaning to encompass meaning, using the wisdom to be elucidated and discerned to differentiate the various grounds. However, the meanings of discernment and selection are the same, and they are gathered again. This is using meaning to encompass this part of the teachings. The wisdom that can elucidate and discern is named after what is to be elucidated, hence the name 'encompass.' This explains the meaning of encompassing, which has four aspects. Speaking of 'discernment,' 'discern' means to decide, referring to dispelling the doubts of others. It can also be said that 'discern' means to understand definitively, being able to understand oneself. 'Selection' means to choose, which can be used to choose between right and wrong. Here, it explains the refutation of errors, so it is called 'discernment.' 'Yejian' (heretical views) deny the two truths of reality and convention, although they decide on errors, they do not select between right and wrong; doubt, although it selects between right and wrong, does not decide. Saying 'discern' is to distinguish doubts, saying 'select' is to differentiate 'Yejian' (heretical views). The previous 'Ben Di Fen' (Basic Section) directly narrates the characteristics of the meanings, now using questions and answers again to decide doubts and select the essentials, so it is called 'discernment.' The old translation as 'Ding Zang' (Treasure of Determination) is incorrect. What they call 'Niyema' can be called 'determination,' since it says 'Pini Sheng Zheye,' here it says 'Juezhe' (discernment), how can it be called 'Ding Zang' (determination)? The 'Fen' (section) mentioned in the treatise means boundary, it means distinguishing and differentiating, it is a boundary after the 'Ben Di' (Basic Section) and before the 'She Shi' (Summary Explanation). 'Zhong' (middle) means to selectively hold, among the seventeen grounds, it selectively distinguishes the remaining fifteen grounds, especially explaining these two grounds, so it is called 'Zhong' (middle). Speaking of 'Wu Shi Shen Xiang Ying Di' (Ground Corresponding to the Aggregate of Five Consciousnesses) and 'Yi Di' (Mind Ground), as explained in the 'Notes on the Ben Di Fen' (Basic Section). Question: Why not say 'Yi Shi' (consciousness)? Because the name is easily confused. Here it explains 'Xin' (mind), 'Yi' (intention), and 'Shi' (consciousness), so 'Shi' (consciousness) is not set. Question: The meaning of correspondence is not limited to the five consciousnesses, why first mark the five consciousnesses, and not say 'Yi You' (mind exists)? Answer: In reality, all exist, omitting to say. It is also to show the latter by mentioning the beginning. Therefore, the 'Yi Di' (mind ground) does not say correspondence. It is also based on the superior Dharma to explain, the five consciousnesses do not have grasping and other functions, its realm is narrow. Mentioning correspondence, not mentioning roots and objects, implicitly explaining, the roots and objects of the seventh and eighth consciousnesses are all explained, cannot partially say correspondence, so it is omitted. Question: Since the previous 'Ben Di Fen' (Basic Section) is divided into two grounds, why explain them together here? The narration has two meanings: one is that the six consciousnesses each rely on the six roots, and what they commonly rely on is the basic consciousness, now this part first explains that the eighth consciousness is what the five and six consciousnesses commonly rely on, so they are explained together. The previous section

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約自性業用等義。所以別開為一地。二六識名別種子依。本地分中雖明賴耶。但明種子依。隨六識說。功能各異故。所以別開為二地。今此分中兼明現行第八是六識通依。既是通依不可別開二地明之所以合說。從第八說故合一明。又唯約作業。作業既別。須開別明。俱依根緣塵。行相狀同。所以合說。又如顯揚第六云。問阿賴耶識何識所攝。答六識攝。前約種子分別。今約六識所攝。所以合明。此地抉擇。合有七卷。此為最初故言之一。就此分中有三十卷。抉擇前十七地義。分為十二段。合五識身地意地為一。有尋等地為一。聲聞獨覺地為一。合有餘依無餘依地為一故。謂初七卷合決五識身地。意地。次四卷合決有尋等三地。次一卷半決三摩呬多地。次第六十三中一紙余決非三摩呬多地。次二紙余決有心地。次二紙半決無心地。次第六十四一卷決聞慧地。次二卷決思慧地。次第六十七中三紙許決修慧地。從六十七卷下四卷半。合決聲聞地及獨覺地。名中唯聲聞不決獨覺地。從第七十卷下至第八十半合八即半決菩薩地。次第八十中後半即合決有餘依無餘依地。本決相對應為四句。一初合後離。謂有心無心地。二初離后合。謂五識身意地並起問獨覺地及有餘依地。三初后俱合。謂有尋等三地。四初后俱離謂餘六地即三摩呬

多地非三摩呬多地。聞思修所成地菩薩地。就第一段中。初結前生后總辨勝利。后依地正辨。初文雖總。少故寄在五識意地首明之。就正辨中有三。初簡擇別明二地。次問答正辨。后結其略決。問答正辨中。初別抉擇。后總分別。前中有二。一從初。就盡第三卷後半已來略明六種善巧。第二從第三卷後半后廣明六種善巧。前中十門。一心意識門。二辨治身遍知。三辨二善巧差別。四證成道理抉擇因緣。五明不相應行義。六明其種子。七解業。一八明二無心定。九明虛空非擇滅。十總辨不相應名義。就第一門中有三。第一抉擇心意識義。第二約成就四句。第三問答辨。前中復三。初牒前已明而興三問。次依問正答。后結。問中復三。初牒前本識為所抉擇。二開三問端為問由致。三正設三問合興抉擇。問前說種子依謂阿賴耶識者。此即初也。謂前本地分中已明第八是諸種子依。種子皆依有故。而未說有有之因緣廣分別義者。此即第二開三問端為問由致。而未說有者。謂前本地雖大說有第八。然小乘經而未說有。一問也。如攝論引小乘經中雲愛樂喜習者阿賴耶。所會經中亦如是說。此言即小乘經已有何故言未有耶。基述二義。此為無者。說薩婆多等。又然彼經雖說有。體即第六。無別所詮及余別義謂因緣廣分別等。今未有者

無別體有。非名有也。有之因緣者。此有第八之所以也。雖言說有。未知有之所以。既知所以有故第八存之。其與現數受等俱轉廣分別義。即為第三問。何故不說已下。第三正設三問令興抉擇也。何故不說者。但問小異所以。余文可知。景師補闕云。前本地分辨五識意地中皆言云何自性等五問。立識所依有四。一生依止謂種子識。二染污依謂末那識。三生依謂五根。四次第滅意根謂彼六識展轉相生。今問答辨。種子生依即是分別心義。以賴耶是心末那是意六識是識。據理此中但分別心。而下結中即通結心意識三也。由此建立是佛世尊下。第二答。答中隨問即為三答。此即答初問也。謂賴耶微細。地前菩薩隨教生解未能了達。故於二乘不為分別。故云密記所以不說。如世尊言下。引解深密頌。正辨不說。初之一句彰總深細。第二第四句正明不說所以。第三句正明不說。問何以第四第二句明不說所以。答有二義故不說。一以深細故不說。即第二正明深細之義。二恐起煩惱不為說之。即第四句。言阿陀那識甚深細者。景雲。地前菩薩等未了名甚深。二乘不達名甚細。基言舊言第七及八皆名阿陀那者非也。即舊論頌曰。執持識深細。既云執持第七豈能持也。梵音云訖利瑟吒末那。此云染污意。今云阿陀那者。即第八執持之義。

問舊論執持識深細。今何異耶。述曰執持之言。其義便正。然簡有異義不同簡。所以者何。先言深細者但簡凡夫未簡二乘故。其凡夫藉義皆粗淺。此言深細但簡凡夫。其二乘教皆深細此應與等。故今以甚簡別二乘二乘。經教深細非甚故。此簡具足故須異也。故下言見諦聖者方能了知余未能知。見道之前第六識作唯識觀未見第八。入見方知。故言甚深細也(測云)以三義釋阿陀那名。一以執持名執。謂能持名相等種令不失故。二以執受名執。謂能執受色根依處令生覺受故。三以執取名執。謂能執受結生相續。無性有情不能窮底。故說甚深。趣寂種姓不能通達。故名甚深。此如唯識說。若依世親。深細合釋。故彼論云。甚深細者。難了知故。而不配姓。若依無性。言甚深者。世聰睿者所覺慧難窮底故。言甚細者。諸聲聞等難了知故。今尋舊譯。興今文相異也。若輕意菩薩意業論云。世尊于深密大乘經中說阿陀那心識。深細不可量。無量諸種子。其數如雨渧。我于凡夫人。不為說此法。非是愛希故。畏更分別我。一切種子如暴流者。此一句舉第八識深細之義而不為說。即第一深細不說所以。景師云。阿楞伽云阿陀那識是如來藏者。據賴耶識有一煩惱種故。能藏彼如來法身名如來藏。又賴耶中有彼如來無染種子能藏多果名如來

【現代漢語翻譯】 現代漢語譯本： 問：舊的理論認為，執持識（Alaya-識，阿賴耶識）非常深奧和精細。現在有什麼不同嗎？ 答：『執持』這個詞，其含義本身是正確的。然而，『簡』（簡擇，區分）有不同的含義，因此區分的標準也不同。為什麼這麼說呢？ 先前說『深細』，只是區分了凡夫，沒有區分二乘（聲聞乘和緣覺乘）。因為凡夫所憑藉的義理都比較粗淺。這裡說『深細』，只是區分了凡夫。二乘的教義都很深細，本應與阿賴耶識的深細程度相等。所以現在用『甚』（更加）來區分二乘。二乘的經教雖然深細，但還不夠『甚』。這裡所說的『簡』是完全的區分，所以需要有所不同。 因此下面說，只有見諦（證悟真理）的聖者才能瞭解，其餘的人不能瞭解。在見道（證入聖道）之前，第六識（意識）進行唯識觀，還不能見到第八識（阿賴耶識）。進入見道之後才能知道。所以說『甚深細』。 （測師的解釋）用三種含義來解釋阿陀那（Adana，執持）這個名稱： 一、用『執持』來命名『執』，意思是能夠保持名言、相狀等種子不丟失。 二、用『執受』來命名『執』，意思是能夠執受色根（眼耳鼻舌身）的依處，使之產生感覺和領受。 三、用『執取』來命名『執』，意思是能夠執受結生相續（生命延續），無性（沒有佛性）的有情無法窮盡其底蘊，所以說『甚深』。趣寂（傾向於寂滅）的種姓（根器）不能通達，所以名為『甚深』。這就像《唯識論》所說。 如果依據世親（Vasubandhu）的觀點，『深細』是合起來解釋的。所以他的論著說：『甚深細』，是因為難以瞭解的緣故。而不與種姓相對應。 如果依據無性（Asanga）的觀點，說『甚深』，是因為世間聰明睿智的人的覺慧難以窮盡其底蘊的緣故。說『甚細』，是因為諸位聲聞等難以瞭解的緣故。 現在考察舊的譯本，與現在的文句有所不同。如果按照輕意菩薩（意樂菩薩）的《意業論》所說：『世尊在《深密大乘經》中說阿陀那心識，深細不可衡量，無量諸種子，其數量如雨滴。我對於凡夫人，不為他們說此法，不是因為吝惜，而是畏懼他們更加分別我。一切種子如暴流』。這一句舉出了第八識深細的含義，而不為凡夫宣說。這就是第一種『深細』而不說的原因。 景師說：『阿楞伽（Arangama）說阿陀那識就是如來藏（Tathagatagarbha）』。根據賴耶識（阿賴耶識）具有煩惱種子，能夠藏匿如來法身，所以名為如來藏。又因為賴耶識中具有如來無染的種子，能夠藏匿多種果報，所以名為如來藏。

【English Translation】 English version: Question: The old theories hold that the Adana-vijnana (consciousness that seizes, i.e., Alaya-vijnana) is very profound and subtle. What is different now? Answer: The word 'seizing' (執持) itself has a correct meaning. However, 'discrimination' (簡) has different meanings, so the criteria for discrimination are also different. Why is this so? Previously, when we said 'profound and subtle,' we were only distinguishing ordinary people, not the two vehicles (Sravakayana and Pratyekabuddhayana). Because the principles that ordinary people rely on are relatively crude. Here, when we say 'profound and subtle,' we are only distinguishing ordinary people. The teachings of the two vehicles are very profound and subtle, and should be equal to the profundity and subtlety of the Alaya-vijnana. Therefore, we now use 'extremely' (甚) to distinguish the two vehicles. Although the scriptures and teachings of the two vehicles are profound and subtle, they are not 'extremely' so. The 'discrimination' mentioned here is a complete distinction, so there needs to be a difference. Therefore, it is said below that only saints who have attained the truth (見諦) can understand, and others cannot. Before seeing the path (見道), the sixth consciousness (意識) performs the Vijnanavada (唯識觀) and cannot see the eighth consciousness (Alaya-vijnana). Only after entering the path of seeing can one know. Therefore, it is said to be 'extremely profound and subtle'. (Master Ce's explanation) Explains the name Adana (執持) with three meanings: First, 'seizing' is named 'seizing' (執持), meaning that it can maintain the seeds of names, forms, etc., so that they are not lost. Second, 'acceptance' is named 'seizing' (執受), meaning that it can accept the bases of the sense organs (eye, ear, nose, tongue, body), causing them to produce feelings and perceptions. Third, 'grasping' is named 'seizing' (執取), meaning that it can grasp the continuity of rebirth, and sentient beings without nature (no Buddha-nature) cannot exhaust its depths, so it is said to be 'extremely profound'. Lineages (capacities) that tend to quiescence (趣寂) cannot penetrate it, so it is called 'extremely profound'. This is like what the Vijnaptimatrata-sastra (唯識論) says. If based on the view of Vasubandhu (世親), 'profound and subtle' are explained together. Therefore, his treatise says: 'Extremely profound and subtle' is because it is difficult to understand. And it does not correspond to lineage. If based on the view of Asanga (無性), saying 'extremely profound' is because the wisdom of the wise and intelligent people in the world is difficult to exhaust its depths. Saying 'extremely subtle' is because it is difficult for the Sravakas (聲聞) and others to understand. Now, examining the old translations, there are differences from the current sentences. If according to the Yogacarabhumisastra (意業論) of Bodhisattva Kshamati (輕意菩薩): 'The World Honored One said in the Samdhinirmocana Sutra (深密大乘經) that the Adana-citta-vijnana is immeasurably profound and subtle, with countless seeds, the number of which is like raindrops. I do not speak this Dharma to ordinary people, not because I am stingy, but because I fear that they will further discriminate against me. All seeds are like a torrential flow.' This sentence cites the meaning of the eighth consciousness being profound and subtle, and does not explain it to ordinary people. This is the reason why the first 'profound and subtle' is not spoken. Master Jing said: 'Arangama (阿楞伽) said that the Adana-vijnana is the Tathagatagarbha (如來藏)'. According to the fact that the Alaya-vijnana has the seeds of afflictions, it can hide the Dharmakaya (法身) of the Tathagata, so it is called the Tathagatagarbha. Also, because the Alaya-vijnana has the undefiled seeds of the Tathagata, it can hide many fruits, so it is called the Tathagatagarbha.

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藏。又云八九種種識者。總就諸識。識別有九品。不欲論識有八九種。(基云)水未風擊名曰平流。若遇風濤方成浪起。此識亦。能熏之風未鼓。但只念念平流。若能熏之風鼓時。成種遂如波浪。或種生現。由如波浪。一浪因至一浪生。多浪因。至多浪起也。問先翻種子如恒流。今何異也述曰。雖言種子。未必是何。言恐有局。今言一切義含包。又恒流之言此是何義。若如恒水之流即乃非也。如恒常而流豈是約因熏義。今言暴流義在於此。我于凡愚不開演者。此一句第三正明不說。景雲。曾於增一阿含亦總為說名喜樂愛習著等。恐增分別人法二執。而不為彼子細開演。問佛不為二乘說賴耶識。二乘不起我見。既亦不為異生說賴耶識。異生應無分別我見。答異生雖無依佛言教生分別我。而有依彼外道邪教生分別我。基云小乘有名。無有體義。此我于愚不演也。唯名故。諸在凡夫名亦未。即我于凡不開也。若小乘名己有但不為演。若名未有亦不為開也。問二乘凡夫既不為開演。何故今說令凡夫聞。答此中皆有二人。聲聞之中有二人。一根不熟。二根未熟。初決定性二不定性故不為開演。若不定性根熟。何不為演之。凡夫亦爾。一根不熟無種姓人。二根未熟。故不為說。今約聞者。皆根已熟故得之。今言于凡愚不開演者。義

【現代漢語翻譯】 現代漢語譯本： 藏。（又說八九種識，總的來說是各種識，識別有九個品類。不想討論識有八九種。）（基法師說）水沒有被風吹動時叫做平緩的流動。如果遇到風浪才會形成波浪。這個識也是如此，能熏習的風沒有吹動時，只是唸唸相續地平緩流動。如果能熏習的風吹動時，形成種子就像波浪一樣。或者種子生出現象，就像波浪一樣。一個波浪接著一個波浪產生，多個波浪的原因，導致多個波浪興起。問：之前翻譯種子如恒常的流動，現在有什麼不同呢？答：雖然說是種子，未必是什麼。說『言』恐怕有侷限，現在說『一切義』包含一切。又，『恒流』的說法是什麼意思呢？如果像恒河水的流動，那就不是了。如果像恒常地流動，難道是關於因熏習的意義嗎？現在說『暴流』，意義就在於此。『我對於凡夫愚人不講解』，這一句第三次正式說明不說。景法師說：曾經在《增一阿含經》中也總的說了，名稱是喜樂愛習著等。恐怕增加分別人法二執，而不為他們詳細講解。問：佛不為二乘說阿賴耶識（Ālaya-vijñāna，藏識），二乘不起我見（ātma-dṛṣṭi，對自我的執著）。既然也不為異生（prthag-jana，凡夫）說阿賴耶識，異生應該沒有分別我見。答：異生雖然沒有依靠佛的言教產生分別我，但是有依靠外道邪教產生分別我。基法師說：小乘有名稱，沒有體義。這個『我』對於愚人不講解。因為只有名稱，所以在凡夫那裡名稱也沒有，就是『我』對於凡夫不講解。如果小乘名稱已經有了，只是不為他們講解；如果名稱還沒有，也不為他們開示。問：二乘凡夫既然不為他們開示講解，為什麼現在說讓凡夫聽呢？答：這裡都有兩種人。聲聞（Śrāvaka，聽聞佛法而悟道者）之中有兩種人：一種根器不成熟，一種根器未成熟。前者是決定性的，後者是不定性的，所以不為他們開示講解。如果是不定性的根器成熟了，為什麼不為他們講解呢？凡夫也是這樣，一種根器不成熟，沒有種姓的人；一種根器未成熟，所以不為他們說。現在針對聽聞的人，都是根器已經成熟的，所以能夠理解。現在說『對於凡夫愚人不講解』，就是這個意思。

【English Translation】 English version: Hidden. It also speaks of eight or nine kinds of consciousness, generally referring to all consciousnesses, distinguishing nine categories. It does not intend to discuss whether there are eight or nine kinds of consciousness. (Master Ji says) Water is called a 'level flow' when it is not struck by the wind. Only when it encounters wind and waves does it form waves. This consciousness is also like that. When the wind of habitual influence has not yet blown, it is just a continuous, level flow of thoughts. When the wind of habitual influence blows, it forms seeds like waves. Or, the manifestation of seeds is like waves. One wave leads to another, and the cause of many waves leads to the arising of many waves. Question: Previously, the translation of seeds was like a constant flow. What is the difference now? Answer: Although it is said to be seeds, it is not necessarily anything specific. Saying 'words' might be limiting. Now, saying 'all meanings' encompasses everything. Also, what is the meaning of 'constant flow'? If it is like the flow of the Ganges River, then it is not. If it is like a constant flow, is it about the meaning of causal influence? Now, saying 'violent flow,' the meaning lies in this. 'I do not explain to ordinary, foolish people.' This sentence is the third time it explicitly states that it is not explained. Master Jing says: It was once generally spoken of in the Ekottara Agama Sutra, with names such as joy, pleasure, love, attachment, etc. Fearing that it would increase the two attachments to self and phenomena, it was not explained in detail to them. Question: The Buddha does not explain the Ālaya-vijñāna (storehouse consciousness) to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), so the Two Vehicles do not give rise to ātma-dṛṣṭi (self-view). Since the Ālaya-vijñāna is also not explained to prthag-jana (ordinary beings), ordinary beings should not have discriminating self-view. Answer: Although ordinary beings do not generate discriminating self based on the Buddha's teachings, they do generate discriminating self based on the heretical teachings of external paths. Master Ji says: The Small Vehicle (Hīnayāna) has the name, but not the substance. This 'self' is not explained to the foolish. Because there is only the name, the name does not even exist among ordinary people, which means 'I' do not explain to ordinary people. If the name already exists in the Small Vehicle, it is just not explained to them; if the name does not yet exist, it is not revealed to them either. Question: Since it is not revealed or explained to the Two Vehicles and ordinary people, why is it now spoken so that ordinary people can hear it? Answer: There are two kinds of people here. Among the Śrāvakas (listeners), there are two kinds of people: one whose faculties are not mature, and one whose faculties are not yet mature. The former is of a definite nature, and the latter is of an indefinite nature, so it is not revealed or explained to them. If the faculties of those of an indefinite nature are mature, why not explain it to them? It is the same with ordinary people: one whose faculties are not mature, people without the seed of enlightenment; and one whose faculties are not yet mature, so it is not spoken to them. Now, regarding those who hear it, their faculties are already mature, so they can understand it. Now, saying 'I do not explain to ordinary, foolish people,' that is the meaning.

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在於此。問先云于凡我不說。此何異也。述曰即非也。唯簡凡夫不簡二乘。故今言意爾。恐彼分別執為我者。即第四句。釋第二為起煩惱不說所以。凡夫二執未斷。二我之執恐生。二乘人我雖除法我猶在。恐其起此。我有二種。一分別。二俱生。俱生之我任運而生。分別之我因教方起。恐凡夫因教分別二我得生。二乘因緣分別法我得起。故不為說。問先言彼勿執為我。此云何異。述曰此言總未簡任運之我其義可知。問第八相續似一常。恐起人我見凡不聞。本識有體相是實。慮法執大不說。述曰說彼第八雖生法執。若除法執要由唯識。第八既是諸法如實因緣。此乃唯識之本。故為大根得說本識云云。其此識義者。佛說法要以利物為本。若說此法始即不墮生死終即能得涅槃者。佛即為說然此識凡夫聞之生分別二我。若二乘聞生法執故。及不能作唯識觀故。始則有損。終則無益。問唯識非小境。不為說第八。末那二乘觀道除。應為二乘說。述曰末那惑障於人觀。二乘觀道除。人執識細。二乘非種智。所以不為說第七。即如見道。雖斷三惡趣果。第八細故不為說。末那識細故。彼非一切種智。亦不為說。問小乘觀道緣末那不。答若無分別智觀斷惑時。自相觀起。觀末那理。后得智觀。非一切種智故。於事差別無知亦不得說。復

【現代漢語翻譯】 現代漢語譯本 在於此。問：先前說對於凡夫我不說，這有什麼不同呢？ 答：這是『即非』的意思。只是不針對凡夫，而不是不針對二乘（聲聞乘和緣覺乘）。所以現在這樣說。是恐怕他們分別執著為『我』，這是第四句的意思。解釋第二點，是爲了避免生起煩惱而不說這個道理。凡夫的兩種執著（人我和法我）沒有斷除，恐怕生起兩種『我』的執著。二乘之人雖然除去了人我，但法我仍然存在，恐怕他們因此生起法我的執著。 『我』有兩種：一是分別我，二是俱生我。俱生我是自然而生的，分別我是因為教導才產生的。恐怕凡夫因為教導而分別產生兩種『我』，二乘因為因緣分別而產生法我，所以不為他們說。 問：先前說『不要執著為我』，這又有什麼不同呢？ 答：這句話是總說，沒有排除任運而生的『我』，這個意思是可以理解的。 問：第八識（阿賴耶識）的相續似乎是恒常不變的，恐怕因此生起人我見，所以凡夫聽不到。第八識有自體，相是真實的，考慮到他們會執著於法，執著太大，所以不說。 答：即使說了第八識會生起法執，但要去除法執必須通過唯識觀。第八識是諸法如實的因緣，這是唯識的根本。所以對於大根器的人可以講說本識等等。 至於這個識的意義，佛陀說法要以利益眾生為根本。如果說了這個法，開始就不會墮入生死輪迴，最終就能得到涅槃，佛陀就會為他們說。然而，這個識凡夫聽了會生起分別二我，二乘聽了會生起法執，並且不能修習唯識觀，開始就會有損害，最終也沒有益處。 問：唯識不是小乘的境界，所以不為他們說第八識。末那識（第七識）二乘在觀道時可以去除，應該為二乘說。 答：末那識的迷惑會障礙人們的觀修，二乘在觀道時可以去除人執，但這個識很細微。二乘沒有一切種智（佛的智慧），所以不為他們說第七識。就像見道位，雖然斷除了三惡趣的果報，但第八識很細微，所以不為他們說。末那識很細微，他們沒有一切種智，所以也不為他們說。 問：小乘在觀道時是否緣于末那識？ 答：如果在沒有分別智的情況下，通過自相觀來斷除惑業時，會生起觀末那識的道理。后得智的觀修，因為不是一切種智，所以對於事物的差別沒有了解，也不得說。再者

【English Translation】 English version It lies in this. Question: Earlier it was said that 'I' is not spoken of to ordinary people. How is this different? Answer: It means 'is not'. It only doesn't address ordinary people, but not the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). So it is said now. It is feared that they will separately cling to 'I', which is the meaning of the fourth line. Explaining the second point, it is not spoken of to avoid arising afflictions. Ordinary people's two attachments (attachment to self and attachment to dharma) have not been cut off, fearing that two attachments to 'I' will arise. Although those of the two vehicles have removed the attachment to self, the attachment to dharma still exists, fearing that they will arise from this attachment to dharma. There are two kinds of 'I': one is the discriminating 'I', and the other is the innate 'I'. The innate 'I' arises naturally, and the discriminating 'I' arises because of teaching. It is feared that ordinary people will separately produce two kinds of 'I' because of teaching, and those of the two vehicles will produce attachment to dharma because of conditions, so it is not spoken of to them. Question: Earlier it was said 'Do not cling to it as I'. How is this different? Answer: This statement is general and does not exclude the innate 'I', the meaning of which can be understood. Question: The continuity of the eighth consciousness (Ālayavijñāna) seems to be constant, fearing that the view of self will arise from this, so ordinary people do not hear it. The eighth consciousness has its own substance, and its characteristics are real, considering that they will cling to the dharma, the attachment is too great, so it is not spoken of. Answer: Even if it is said that the eighth consciousness will give rise to attachment to dharma, but to remove the attachment to dharma must be through the Vijñaptimātratā (Consciousness-only) view. The eighth consciousness is the real cause of all dharmas, which is the root of Vijñaptimātratā. Therefore, the fundamental consciousness can be spoken of to those with great capacity. As for the meaning of this consciousness, the Buddha's teaching is based on benefiting sentient beings. If it is said that this dharma, at the beginning, will not fall into the cycle of birth and death, and in the end, can attain Nirvana, the Buddha will speak it for them. However, ordinary people will give rise to discriminating two 'I's when they hear this consciousness, and those of the two vehicles will give rise to attachment to dharma, and cannot practice the Vijñaptimātratā view, so there will be harm at the beginning, and no benefit in the end. Question: Vijñaptimātratā is not the realm of the Small Vehicle, so the eighth consciousness is not spoken of to them. The Manas consciousness (seventh consciousness) can be removed by the two vehicles during the path of cultivation, so it should be spoken of to the two vehicles. Answer: The delusion of the Manas consciousness will hinder people's cultivation, and the attachment to self can be removed by the two vehicles during the path of cultivation, but this consciousness is very subtle. The two vehicles do not have omniscience (Buddha's wisdom), so the seventh consciousness is not spoken of to them. Just like the stage of seeing the path, although the retribution of the three evil realms is cut off, the eighth consciousness is very subtle, so it is not spoken of to them. The Manas consciousness is very subtle, and they do not have omniscience, so it is also not spoken of to them. Question: Does the Small Vehicle rely on the Manas consciousness during the path of cultivation? Answer: If, in the absence of discriminating wisdom, the principle of observing the Manas consciousness will arise when cutting off karma through self-characteristic observation. The cultivation of subsequent wisdom, because it is not omniscience, so there is no understanding of the differences between things, and it cannot be spoken of. Furthermore

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次嗢柁南曰下。答第二問。于中文二。初頌及長行標起八相。后次第解釋即為八段(泰云)於八相中第二第三因外難成。非正證也(備云)初一相正辨賴耶識證有本識。后七相非正辨賴耶識由緣中說證。今釋八相文。大義取基抄。就初段中初問次解后結。解中五因不同。即為五段。其初因意者。諸小乘等中不立本識。如經部師以六識持身。今意非此。謂從先業者能執持身。從現在緣生者不能執持。此約長豎。不得六識於一剎那或起異熟心。破之中應立量云。眼等轉識非能執受(宗)。現緣發故(因)。如聲等起(喻)。又若有執救之云。我眼識等中亦有異熟心從先業生能執持。汝何故言眼等轉識非能執持而總遮我。今應破之。如下第三因比量。若爾。下第三因應不更破。此已彼救己為破故。后既有破。明知此中但長豎相續道理破之。如前解釋。此第一因也。因言所以。即宗因等之因也。從此為名。故言五因。前總破六識訖。下因別疏牒破。且疏善不善性心破故第二因。又六識身善不善等性可得是第二因者。既欲破之。且遮別法有非執受方為同喻。而能遮彼善不善等。設有計云涅槃能持有漏依止。今量云二種涅槃定非執受(宗)。是無為故(因)。猶如虛空(喻)。此義既成轉破道諦。設有別計道諦能持。應立量云無漏

善心不能執受有漏諸根(宗)。此言為簡順彼世間大圓鏡智慧執持身。若但總言無漏善心不能執受即有不定過。為如涅槃是無漏故無漏善心不能執受。為如大圓鏡智是無漏故而能執受。避斯過故故作此言。是無漏故(因)。猶如涅槃(喻)。此義既成。應須轉破有漏善心。應立量云。有漏善心不應執受有漏諸根(宗)。以是善故(因)。如無漏善(喻)。善既被破。不善須除。別立量云。諸不善心應非執受(宗)。有記性故(因)。如彼善品(喻)。雖破記性。無記之中有四無記。且除異熟在第三因。變化等三今應別破。量云。三無記心應非執受(宗)。以間斷故(因)。猶如聲電(喻)。或同喻云非異熟性故善惡心。此因亦善。前因有異熟生心為不定過。今論云善不善性不言無記。既有等字明別有破。雖復疏牒其六識中無記報心。此中有計以為執持。應破彼計。故第三因即遮此計。論云又六識身無覆無記異熟所攝類不可得是第三因者。言六識中雖有異熟。但一念生。或諸心間。前後一類異熟之性必不可得。前後一類異熟之性無有變易。可能執持是真異熟。今六識中異熟之心但一念生非無有間。既非一類是異熟生。不得稱言能執受。應立量云六種轉識非真異熟生(宗)。有間斷故(因)。譬如風聲(喻)。此量未明。

【現代漢語翻譯】 現代漢語譯本 『善心不能執受有漏諸根(宗)』。這句話是爲了排除世間大圓鏡智慧執持身體的說法。如果只說『無漏善心不能執受』，就會有不確定的過失。例如，涅槃是無漏的，所以無漏善心不能執受；又如大圓鏡智是無漏的，卻能執受。爲了避免這種過失，所以才這樣說。『是無漏故(因)』。『猶如涅槃(喻)』。這個道理成立后，應該進一步破斥有漏善心。應該立論說：『有漏善心不應執受有漏諸根(宗)』。『因為是善的緣故(因)』。『如同無漏善(喻)』。既然善已經被破斥，不善也需要排除。另外立論說：『諸不善心應該不是執受(宗)』。『因為是有記性的緣故(因)』。『如同那些善品(喻)』。即使破斥了記性，無記之中還有四種無記。先排除異熟，放在第三個原因中。變化等三種現在應該分別破斥。立論說：『三種無記心應該不是執受(宗)』。『因為有間斷的緣故(因)』。『猶如聲音和閃電(喻)』。或者用相同的比喻說『不是異熟性的緣故，如同善惡心』。這個原因也很好。前面的原因有異熟生心作為不確定的過失。現在論述說善不善性，沒有說無記。既然有『等』字，就表明另外有破斥。即使疏略地列舉了六識中的無記報心，這裡有人認為它可以執持，應該破斥這種觀點。所以第三個原因就是爲了遮止這種觀點。論述說：『又六識身中無覆無記異熟所攝的類別不可得，這是第三個原因』。意思是說，六識中雖然有異熟，但只是一念生起。或者在各種心之間，前後一類異熟的性質必定不可得。前後一類異熟的性質沒有變易，可能執持才是真正的異熟。現在六識中的異熟之心只是一念生起，並非沒有間斷。既然不是一類，是異熟生，就不能說能夠執受。應該立論說：『六種轉識不是真正的異熟生(宗)』。『因為有間斷的緣故(因)』。『譬如風聲(喻)』。這個論證還不夠明確。

【English Translation】 English version 'A wholesome mind cannot apprehend the contaminated roots (thesis)'. This statement is to exclude the worldly Great Perfect Mirror Wisdom (Mahadarsha-jnana) from holding onto the body. If one simply says 'untainted wholesome mind cannot apprehend', there would be an uncertain fault. For example, Nirvana is untainted, so an untainted wholesome mind cannot apprehend it; or like the Great Perfect Mirror Wisdom, which is untainted, yet can apprehend. To avoid this fault, this statement is made. 'Because it is untainted (reason)'. 'Like Nirvana (example)'. Once this principle is established, one should further refute the contaminated wholesome mind. One should establish the argument: 'A contaminated wholesome mind should not apprehend the contaminated roots (thesis)'. 'Because it is wholesome (reason)'. 'Like the untainted wholesome (example)'. Since wholesome has been refuted, unwholesome also needs to be excluded. Establish another argument: 'All unwholesome minds should not be apprehending (thesis)'. 'Because they are of a marked nature (reason)'. 'Like those wholesome qualities (example)'. Even if the marked nature is refuted, there are four kinds of unmarked among the unmarked. First exclude the Vipaka (resultant), placing it in the third reason. The three, such as transformation, should now be refuted separately. Establish the argument: 'The three kinds of unmarked minds should not be apprehending (thesis)'. 'Because they are intermittent (reason)'. 'Like sound and lightning (example)'. Or use the same analogy, saying 'not being of a Vipaka nature, like wholesome and unwholesome minds'. This reason is also good. The previous reason has Vipaka-born minds as an uncertain fault. Now the discussion says wholesome and unwholesome nature, not mentioning unmarked. Since there is the word 'etc.', it indicates that there is another refutation. Even if the unmarked resultant mind in the six consciousnesses is briefly listed, some here believe that it can apprehend, and this view should be refuted. Therefore, the third reason is to prevent this view. The treatise says: 'Also, the category of the six consciousness bodies that are included in the uncovered and unmarked Vipaka is unattainable, this is the third reason'. It means that although there is Vipaka in the six consciousnesses, it only arises for a moment. Or between various minds, the nature of the same kind of Vipaka before and after is certainly unattainable. The nature of the same kind of Vipaka before and after does not change, and it is possible to apprehend it as the true Vipaka. Now the Vipaka mind in the six consciousnesses only arises for a moment, and it is not without interruption. Since it is not of the same kind, it is Vipaka-born, and it cannot be said to be able to apprehend. One should establish the argument: 'The six kinds of transforming consciousnesses are not true Vipaka-born (thesis)'. 'Because they are intermittent (reason)'. 'Like wind and sound (example)'. This argument is not clear enough.

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應更別立六種轉識無覆無記異熟一類既不可得不能執持身(宗)。有間斷義故(因)。喻等同前。或應立量云六轉識中異熟之心不能執受(宗)。有間斷故(因)。如風聲等(喻)。其論異熟類不可得者。即是此中有間斷之因言也。即彼逐難。六識中異熟心是異熟生非真異熟不能執持者。汝宗何故言不苦不樂受從異熟生。既異熟生應非執受。述曰。異熟生有二種。一從異熟種子生。二從異熟相續生。第六識中是異熟種子生。名假異熟。如眼根非真異熟。其第八識是異熟相續生。前念后念皆異熟故。今前念后念皆是異熟者能執持。非六種識。故有異也。即以此文。一師云欲界有第六識異熟心。一師云此乃遮計。又彼外計汝宗第七識應得執持身何勞第八者。應立量云。我第七識不能執持身非異熟性故如六種轉識等。又彼外計非一種識能持一切根。一一因識能持自根。今應破之。故第四因云又六識身各別轉乃至是第四因。此中有二。初依計正破。二縱計逐難。謂如眼識起時余耳等無識之根便應爛壞(宗)。無能持識故(因)。以小乘宗諸識不併生故猶如死屍(喻)。設許執受亦不應理者。此牒計逐難。謂彼外計眼識起時非但唯持眼根亦能持余耳等之根。今設縱之。故云設許執受亦不應理識遠離故。今立量云。眼識必不能持耳

【現代漢語翻譯】 現代漢語譯本 應更進一步建立論證：六種轉識（眼識、耳識、鼻識、舌識、身識、意識）是無覆無記（非善非惡，不引發業果）的異熟識（由先前業力成熟而產生的果報），因此它們不能執持身體（宗）。因為它們具有間斷性（因）。比喻如同之前的論證。或者應該這樣立量：六轉識中的異熟心不能執受身體（宗），因為它具有間斷性（因），如同風聲等（喻）。 他們所說的異熟類不可得，就是指這裡所說的具有間斷性的原因。他們進一步追問：六識中的異熟心是異熟生，並非真正的異熟，因此不能執持身體。你們的宗義為什麼說不苦不樂的感受是從異熟生起的？既然是異熟生起，就不應該能執受身體。 解釋：異熟生有兩種，一種是從異熟種子生起，一種是從異熟相續生起。第六識（意識）中的異熟是異熟種子生起，稱為假異熟，如同眼根並非真正的異熟。而第八識（阿賴耶識）是異熟相續生起，前念后念都是異熟。現在前念后念都是異熟的，就能執持身體，而六種轉識不能，所以有區別。 根據這段經文，一位論師認為欲界有第六識的異熟心，另一位論師認為這只是爲了遮止錯誤的觀點。此外，外道又提出疑問：你們宗義的第七識（末那識）應該能夠執持身體，為什麼還需要第八識？應該這樣立量：我們的第七識不能執持身體，因為它不是異熟性，如同六種轉識等。 此外，外道又提出疑問：並非一種識能夠執持一切根，而是一個個因識能夠執持自己的根。現在應該破斥這種觀點。所以第四個原因是：六識身各自運轉，乃至是第四個原因。這裡包含兩層意思：首先依據他們的觀點進行正面破斥，其次是縱容他們的觀點進行追問。 例如，當眼識生起時，其餘耳等沒有識的根就應該腐爛壞掉（宗），因為沒有能夠執持的識（因）。因為小乘宗認為諸識不能同時生起，如同死屍（喻）。假設允許執受也是不合理的，這是針對他們的觀點進行追問。他們認為眼識生起時，不僅能夠執持眼根，也能執持其餘耳等根。現在假設允許這種說法，所以說假設允許執受也是不合理的，因為識是遠離的。現在立量：眼識必定不能執持耳

【English Translation】 English version It should be further argued that the six Vijnanas (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) are indeterminate (neither good nor evil, not causing karmic consequences) Vipaka-vijnanas (resultant consciousnesses arising from the maturation of previous karma), therefore they cannot sustain the body (thesis). Because they are intermittent (reason). The analogy is the same as the previous argument. Or it should be argued that the Vipaka-citta (resultant mind) in the six Vijnanas cannot sustain the body (thesis), because it is intermittent (reason), like wind sounds, etc. (example). Their statement that the Vipaka category is unattainable refers to the reason of intermittence mentioned here. They further question: The Vipaka-citta in the six consciousnesses is Vipaka-born, not true Vipaka, therefore it cannot sustain the body. Why does your doctrine say that neither painful nor pleasant feelings arise from Vipaka? Since they are Vipaka-born, they should not be able to sustain the body. Explanation: There are two types of Vipaka-born: one arises from Vipaka-seeds, and the other arises from Vipaka-continuity. The Vipaka in the sixth consciousness (mind-consciousness) arises from Vipaka-seeds, called false Vipaka, like the eye-organ which is not true Vipaka. The eighth consciousness (Alaya-vijnana) arises from Vipaka-continuity, where both the previous and subsequent moments are Vipaka. Now, those where both the previous and subsequent moments are Vipaka can sustain the body, but the six Vijnanas cannot, so there is a difference. According to this text, one teacher believes that there is a Vipaka-citta of the sixth consciousness in the desire realm, while another teacher believes that this is only to refute erroneous views. Furthermore, outsiders raise the question: Your doctrine's seventh consciousness (Manas-vijnana) should be able to sustain the body, why is the eighth consciousness needed? It should be argued that our seventh consciousness cannot sustain the body because it is not of Vipaka nature, like the six Vijnanas, etc. Furthermore, outsiders raise the question: It is not that one consciousness can sustain all the organs, but that each causal consciousness can sustain its own organ. Now this view should be refuted. Therefore, the fourth reason is: the six consciousness-bodies operate separately, and so on, which is the fourth reason. This contains two layers of meaning: first, refute them directly based on their views, and second, question them further by indulging their views. For example, when eye-consciousness arises, the remaining organs such as the ears, which have no consciousness, should decay and rot (thesis), because there is no consciousness that can sustain them (reason). Because the Hinayana school believes that the consciousnesses cannot arise simultaneously, like a corpse (example). Assuming that sustenance is allowed is also unreasonable, this is questioning their views. They believe that when eye-consciousness arises, it can not only sustain the eye-organ, but also sustain the remaining organs such as the ears. Now, assuming that this is allowed, it is said that assuming sustenance is allowed is also unreasonable, because consciousness is distant. Now argue that eye-consciousness certainly cannot sustain the ear

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等諸根(宗)。識遠離故(因)。如他人識不能持自根等如死屍等。又有意合立量云。意識諸根應無執受(宗)。識遠離故(因)。猶如死屍(喻)。既難無執受已。應成非情攝。立量云。無識諸根應非情攝(宗)。無執受故(因)。猶如死屍(喻)。如前所計自識持自根。設爾應成數執過。故第五因云又所依止應成數數執受過失等。此中量云。既有執受不執受時不執受時應非情攝無執受故如死屍等。由上五因。六識執持既非道理。許第八能執身。結文可解。第二相中。初問次正釋。此相非正建立。但因外難便破小執建立自宗。就問中。若準前後解。此文稍違。所以者何。且如前文。若有第八執受依止可得若無第八依止執受不可得。今若準解。應言若有第八最初生起可得若無第八最初生起不可得者。是言便失。但總應言小乘無第八諸識不併生。大乘理即雲根境緣具。五識皆然。何緣一識最初生起。有第八識即許諸識並生。故有第八無最初起是應道理。汝既無于第八有最初生此不應理。今小乘問何故若無第八最初生起不應正理。可直按文。不可準前及后而興準解。此為問訖。正就解中有二。初假設外難。二依難正解。以小乘中諸識別生。其文易了。其答中有三。初總答。次徴釋所以。文相可知。第三釋云。容有二識俱時

【現代漢語翻譯】 現代漢語譯本 諸根（宗）：指眼、耳、鼻、舌、身等感覺器官。 識遠離故（因）：因為意識與這些感覺器官是分離的。 如同他人的意識無法控制自己的感覺器官，就像死屍一樣。 另外，可以用意合的方式立論：意識與諸根不應有執受（宗），因為意識與它們是分離的（因），就像死屍一樣（喻）。 既然難以否認沒有執受，就應該被歸類為無情之物。 立論：沒有意識的諸根應該被歸類為無情之物（宗），因為它們沒有執受（因），就像死屍一樣（喻）。 如果像之前所說，是自己的意識控制自己的感覺器官，那麼就會陷入重複執受的過失。 所以第五個理由是：所依賴的應該會變成重複執受的過失等等。 這裡可以立論：既然有執受，那麼在不執受的時候，就應該被歸類為無情之物，因為沒有執受，就像死屍一樣。 基於以上五個理由，六識執持身體是不合理的。 承認有第八識（阿賴耶識，ālaya-vijñāna）執持身體，結論就可以理解了。 在第二相中，先是提問，然後是正式解釋。 這個相不是爲了正面建立，而是因為外來的詰難，所以破斥小乘的執著，建立自己的宗義。 就提問而言，如果按照前後的文義來理解，這段文字稍有不符。 為什麼這麼說呢？ 比如前面的文字說：如果有第八識執受依止，就可以得到；如果沒有第八識依止，執受就無法得到。 如果現在按照這種方式來理解，就應該說：如果有第八識最初生起，就可以得到；如果沒有第八識最初生起，就無法得到。 這樣說就失去了原意。 但總的來說，應該說小乘認為沒有第八識，諸識不會同時產生。 大乘的道理是根、境、緣具足，五識都是如此。 為什麼只有一識最初生起，而有第八識就允許諸識同時產生呢？ 所以有第八識，沒有最初生起，才是應有的道理。 你們既然沒有第八識有最初生起，這就不合理。 現在小乘問：為什麼如果沒有第八識最初生起，就不合理呢？ 可以直接按照文字來理解，不要按照前後文來推測。 這是提問完畢。 正式解釋分為兩部分：一是假設外來的詰難，二是依據詰難進行正式解釋。 小乘中諸識分別產生，文義容易理解。 回答分為三部分：一是總的回答，二是解釋原因，文義可以理解。 第三個解釋說：容許有兩個識同時存在。

【English Translation】 English version The sense organs (Skt. indriya) (thesis): referring to the organs of sight, hearing, smell, taste, and touch. Because consciousness is separate (reason): because consciousness is separate from these sense organs. Just as another person's consciousness cannot control one's own sense organs, like a corpse. Furthermore, one can establish a proposition through mental synthesis: consciousness and the sense organs should not have apprehension (thesis), because consciousness is separate from them (reason), like a corpse (example). Since it is difficult to deny the absence of apprehension, it should be categorized as inanimate. Proposition: Sense organs without consciousness should be categorized as inanimate (thesis), because they have no apprehension (reason), like a corpse (example). If, as previously stated, one's own consciousness controls one's own sense organs, then one would fall into the fault of repeated apprehension. Therefore, the fifth reason is: that which is relied upon should become the fault of repeated apprehension, etc. Here, one can establish a proposition: Since there is apprehension, then at the time of non-apprehension, it should be categorized as inanimate, because there is no apprehension, like a corpse. Based on the above five reasons, the six consciousnesses holding the body is unreasonable. Acknowledging that there is an eighth consciousness (ālaya-vijñāna) holding the body, the conclusion can be understood. In the second aspect, first there is a question, then a formal explanation. This aspect is not for positive establishment, but because of external challenges, so it refutes the attachment of the Hīnayāna and establishes its own doctrine. Regarding the question, if understood according to the meaning of the preceding and following texts, this passage is slightly inconsistent. Why is this so? For example, the previous text says: If there is an eighth consciousness as the basis of apprehension, it can be obtained; if there is no eighth consciousness as the basis, apprehension cannot be obtained. If we now understand it in this way, we should say: If there is an eighth consciousness arising initially, it can be obtained; if there is no eighth consciousness arising initially, it cannot be obtained. Saying it this way loses the original meaning. But in general, it should be said that the Hīnayāna believes that there is no eighth consciousness, and the consciousnesses do not arise simultaneously. The Mahāyāna principle is that when the root, object, and condition are complete, the five consciousnesses are all like this. Why is it that only one consciousness arises initially, while having the eighth consciousness allows the consciousnesses to arise simultaneously? Therefore, having the eighth consciousness without an initial arising is the proper principle. Since you do not have the eighth consciousness with an initial arising, this is unreasonable. Now the Hīnayāna asks: Why is it unreasonable if there is no eighth consciousness arising initially? It can be understood directly according to the text, without speculating according to the preceding and following texts. This is the end of the question. The formal explanation is divided into two parts: first, assuming an external challenge, and second, providing a formal explanation based on the challenge. In the Hīnayāna, the consciousnesses arise separately, and the meaning of the text is easy to understand. The answer is divided into three parts: first, a general answer, and second, an explanation of the reason, the meaning of the text can be understood. The third explanation says: It is permissible for two consciousnesses to exist simultaneously.

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轉者。謂大乘小乘中識亦有別時生故。余文易了。此中應立量云。三緣具足眼識起時餘三緣具諸耳等識亦應現起(宗)。三緣具故(因)。如現起眼識(喻)。如前所難。恐識並生不許第八是有。今成諸識並生已應許有第八。此返釋成。第三相中。初問等如前判文。此因亦非正立第八之因。為外釋義難時。外便返問。因為通難返立本識。謂外小計識不併生意緣色時在眼識后。今破此識緣過去色境應不明瞭。應立量云。眼識等后散心意識緣次過去眼等。所引境色應不明瞭(宗)。此言簡彼定心及獨頭意今遠緣者。今偏破過去近意識簡遠意識(因)。云不定位攝緣過去故。此言又問定心。如散心中緣過去等百千劫事此是亦簡定心(泰云)薩婆多等意識緣次五識境界。現量所收是明瞭識。以緣近故。有師彈云既緣過去應非現是。問獨頭意識為但緣過亦為現耶。三藏兩解。一云或緣現在而不明瞭以無五識故。二云唯緣過去。第四相中。意謂經部師等計六轉識能持于種。今以諸心別異云何持種。應立量云。六種轉識不能持種(宗)。因云展轉異故猶如鼓等所發音聲。又云六種轉識應不持種三性間故如身語業。(泰云)界中妙界者。謂欲色無色。又下善名界。中善名中。上善名妙。漏無漏世出世何別。無漏即通二智。后智名世間。

【現代漢語翻譯】 現代漢語譯本 轉者：指的是大乘和小乘中，識的生起時間有所不同。其餘文字容易理解。這裡應該建立一個論證：當三種因緣（三緣）具足，眼識生起的時候，其餘三種因緣具足時，耳識等也應該同時生起（宗）。因為三種因緣具足的緣故（因），就像現在生起的眼識一樣（喻）。如同之前的難題，恐怕諸識同時生起而不承認第八識的存在。現在成立了諸識同時生起，就應該承認第八識的存在。這是反過來解釋成立。在第三個相中，最初的提問等同於之前的判文。這個因也不是正確成立第八識的理由。爲了對外解釋意義上的困難，對方就反過來提問。因為這個理由普遍適用於成立本識。意思是外道小乘認為識不能同時生起，當意識緣於色境時，在眼識之後。現在破斥這種觀點，認為這種識緣於過去的色境應該是不明瞭的。應該建立一個論證：眼識等之後的散亂心意識緣於過去的眼等所引的色境應該是不明瞭的（宗）。這句話簡略地說明了定心和獨頭意識現在遠距離地緣取。現在偏重於破斥過去的近距離意識，簡略地說明遠距離意識（因）。說不定位攝取緣於過去。這句話又問了定心。就像散亂心中緣於過去等百千劫的事情，這也是簡略地說明定心（泰云）。薩婆多等意識緣於五識的境界，現量所攝取的是明瞭的識，因為緣取距離近的緣故。有法師反駁說，既然緣於過去，就不應該是現在。問獨頭意識是隻緣於過去，還是也緣于現在？三藏有兩種解釋。一種說法是，或者緣于現在，但是不明瞭，因為沒有五識的緣故。另一種說法是隻緣於過去。在第四個相中，意思是經部師等認為六種轉識能夠持有種子。現在因為諸心各不相同，怎麼能持有種子呢？應該建立一個論證：六種轉識不能持有種子（宗）。因為它們是輾轉變化的，就像鼓等發出的聲音一樣。又說，六種轉識不應該持有種子，因為它們在三種性質之間變化，就像身語業一樣。（泰云）界中的妙界，指的是欲界（Kāmadhātu）、色界（Rūpadhātu）、無色界（Arūpadhātu）。下面的善稱為界，中間的善稱為中，上面的善稱為妙。有漏和無漏、世間和出世間有什麼區別？無漏可以通於兩種智慧。后智稱為世間。

【English Translation】 English version The 'transformer' refers to the difference in the time of arising of consciousness (識, shí) in the Mahayana (大乘, Dàchéng) and Hinayana (小乘, Xiǎochéng) traditions. The rest of the text is easy to understand. Here, a proposition should be established: When the three conditions (三緣, sān yuán) are complete and eye-consciousness (眼識, yǎnshí) arises, then when the other three conditions are complete, ear-consciousness (耳識, ěrshí), etc., should also arise simultaneously (thesis). Because the three conditions are complete (reason), just like the presently arising eye-consciousness (example). As with the previous difficulty, fearing that all consciousnesses arise simultaneously and not acknowledging the existence of the eighth consciousness (第八識, dìbā shí, Ālayavijñāna). Now that it is established that all consciousnesses arise simultaneously, the existence of the eighth consciousness should be acknowledged. This is a reverse explanation of the establishment. In the third characteristic, the initial question is the same as the previous judgment. This reason is also not a correct reason for establishing the eighth consciousness. To explain the meaning of the difficulty to outsiders, the other party asks in return. Because this reason universally applies to establishing the fundamental consciousness (本識, běnshí). It means that the external Hinayana school believes that consciousness cannot arise simultaneously; when consciousness is related to the object of form, it is after eye-consciousness. Now refuting this view, it is argued that this consciousness related to past objects of form should be unclear. A proposition should be established: The scattered mind-consciousness (散心意識, sànxīn yìshí) after eye-consciousness, etc., related to the objects of form introduced by the past eye, etc., should be unclear (thesis). This sentence briefly explains that fixed mind (定心, dìngxīn) and isolated consciousness (獨頭意識, dútóu yìshí) now distantly relate. Now focusing on refuting past near-distance consciousness, briefly explaining distant consciousness (reason). Saying that it does not fix the position to capture and relate to the past. This sentence also asks about fixed mind. Just like in scattered mind relating to matters of the past, such as hundreds of thousands of kalpas, this is also briefly explaining fixed mind (Taiyun). Sarvastivadins (薩婆多, Sàpóduō), etc., consciousness relates to the realm of the five consciousnesses, what is captured by present perception is clear consciousness, because the distance of relation is close. A Dharma master refutes, saying that since it relates to the past, it should not be the present. Asking whether isolated consciousness only relates to the past or also relates to the present? The Tripitaka (三藏, Sānzàng) has two explanations. One explanation is that it may relate to the present, but it is unclear because there are no five consciousnesses. The other explanation is that it only relates to the past. In the fourth characteristic, it means that the Sautrāntika (經部, Jīngbù) school, etc., believes that the six consciousnesses (六識, liùshí) can hold seeds. Now, because the consciousnesses are different, how can they hold seeds? A proposition should be established: The six kinds of consciousness cannot hold seeds (thesis). Because they are transformed and changed, like the sounds produced by drums, etc. It is also said that the six kinds of consciousness should not hold seeds, because they change between the three natures, like bodily and verbal actions. (Taiyun) The wonderful realm in the realm refers to the desire realm (欲界, Yùjiè, Kāmadhātu), form realm (色界, Sèjiè, Rūpadhātu), and formless realm (無色界, Wúsèjiè, Arūpadhātu). The lower good is called realm, the middle good is called middle, and the upper good is called wonderful. What is the difference between defiled (有漏, yǒulòu) and undefiled (無漏, wúlòu), mundane (世間, shìjiān) and supramundane (出世間, chūshìjiān)? Undefiled can be connected to two kinds of wisdom. Later wisdom is called mundane.

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本智名出世。別狀如是。言又彼諸識長時間斷不應相續長時流轉等者。又汝若執六識持種。如入無心定意時。其六轉識長時間斷。既無能持之識。不應所持之種而得相續長時流轉不生滅也。應立量云。入無心定種子應失(宗)。無識持故(因)。如入無餘涅槃界。又應云。入滅定時六識長時間斷。此即無識持種即種已失。不應而有出定相續而次更得長時流轉。用何種生。又此以何為識持身。破雖破無持種子種子識門。兼此破入滅定時六識間斷不應其身而得長時流轉。得經多時。無識持故便應爛壞。相續謂身也。若爾與下第七破何異。既爾取第一第好。第五相者。此亦非正立第八而破於他。亦因他難。解難之由。遂成第八。四種業用。一了別器業。謂外器世界。二了別依業。即內五根扶根五塵及內種子等。此二第八識之業故。勝鬘經云。自身資生具。一時頓分別。此第一業第八唯變故緣。從種生故名為唯變。是彼境故名為彼緣。其內依業具有二義。一變故緣。二執故緣。變故緣瞭如上可知。執故緣者名眾生數。三了別我業。即末那常計第八以為我也。四了別境業。即餘六識各了自境。此中意者。謂第四境業一識起時剎那剎那四業俱轉。非一切時無心悶絕等及入無心定而能具四。唯具前三故。如經所說若一境業起時必剎那

【現代漢語翻譯】 現代漢語譯本 本智名出世，其特殊之處在於此。如果說那些識長時間中斷，不應該相續長時流轉等，那麼，如果你認為六識能夠執持種子，就像進入無心定意時，六轉識長時間中斷。既然沒有能夠執持的識，那麼所執持的種子就不應該能夠相續長時流轉而不生滅。應該立論說：進入無心定時的種子應該會消失（宗），因為沒有識來執持（因），就像進入無餘涅槃界一樣。又應該說：進入滅定時，六識長時間中斷，這就是沒有識來執持種子，即種子已經消失。不應該有出定后相續，然後又能夠長時流轉。用什麼種子來產生呢？又用什麼作為識來維持身體呢？雖然破斥了沒有執持種子的種子識之說，但也兼破了進入滅定時六識間斷，不應該身體能夠長時流轉，經過很長時間。因為沒有識來執持，就應該腐爛壞掉。相續指的是身體。如果這樣，和下面第七個破斥有什麼不同呢？既然如此，就取第一和第五個好的方面。這也不是正式建立第八識來破斥他人，也是因為他人的詰難，解釋詰難的原因，才成就了第八識。四種業用：一、了別器業，指的是外在的器世界；二、了別依業，即內在的五根、扶根、五塵以及內在的種子等。這兩種是第八識的業用。《勝鬘經》說：『自身資生具，一時頓分別。』這第一種業是第八識的唯一變現，因為是從種子生起的，所以稱為唯一變現，是它的境界，所以稱為它的緣。其內在的依業具有兩種含義：一是變故緣，二是執故緣。變故緣如上所述可知。執故緣指的是眾生數。三、了別我業，即末那識（Manas, 末那識，意為『意』）常常執計第八識為我。四、了別境業，即其餘六識各自了別自己的境界。這裡的意思是，第四種境業，一個識生起時，剎那剎那四種業用同時運轉。並非一切時候，如無心悶絕等以及進入無心定時，都能夠具備四種業用，僅僅具備前三種。如經文所說，如果一個境業生起時，必定是剎那。

【English Translation】 English version This wisdom is manifested in the world. Its special characteristic is as such. If it is said that those consciousnesses are interrupted for a long time and should not continue to flow for a long time, then if you hold that the six consciousnesses can hold seeds, like when entering a state of mindlessness, the six transforming consciousnesses are interrupted for a long time. Since there is no consciousness that can hold, then the seeds held should not be able to continue to flow for a long time without arising or ceasing. It should be argued that the seeds when entering a state of mindlessness should disappear (thesis), because there is no consciousness to hold them (reason), just like entering the realm of Nirvana without remainder. It should also be said that when entering cessation meditation, the six consciousnesses are interrupted for a long time, which means there is no consciousness to hold the seeds, that is, the seeds have already disappeared. There should not be a continuation after emerging from meditation, and then be able to flow for a long time again. What seeds are used to produce it? Also, what is used as consciousness to maintain the body? Although it refutes the theory of seed consciousness without holding seeds, it also refutes the interruption of the six consciousnesses when entering cessation meditation, and the body should not be able to flow for a long time, after a long time. Because there is no consciousness to hold it, it should rot and decay. Continuity refers to the body. If so, what is the difference between this and the seventh refutation below? Since this is the case, take the first and fifth good aspects. This is not formally establishing the eighth consciousness to refute others, but also because of others' challenges, explaining the reason for the challenges, and then achieving the eighth consciousness. Four kinds of karmic functions: First, the karma of distinguishing the container, which refers to the external container world; second, the karma of distinguishing the support, that is, the internal five roots, supporting roots, five dusts, and internal seeds, etc. These two are the karmic functions of the eighth consciousness. The Śrīmālādevī Siṃhanāda Sūtra says: 'One's own livelihood and possessions are all distinguished at once.' This first karma is the only transformation of the eighth consciousness, because it arises from seeds, so it is called the only transformation, and it is its realm, so it is called its condition. Its internal supporting karma has two meanings: one is transformation as condition, and the other is holding as condition. Transformation as condition is known as described above. Holding as condition refers to the number of sentient beings. Third, the karma of distinguishing the self, that is, Manas (末那識, meaning 'mind') always clings to the eighth consciousness as the self. Fourth, the karma of distinguishing the object, that is, the remaining six consciousnesses each distinguish their own objects. The meaning here is that the fourth kind of object karma, when a consciousness arises, the four kinds of karmic functions operate simultaneously in every moment. Not at all times, such as unconsciousness and fainting, etc., and when entering a state of mindlessness, can all four kinds of karmic functions be possessed, only the first three are possessed. As the sutra says, if an object karma arises, it must be momentary.

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剎那四業可得。若無第八諸識不得並生。而此四業不可一識一時頓有。豈不違經及於道理。小乘若信大教及一剎那中有此四業可如此難。他既不信經及不許有四業一剎那中而現可得。何得如此而起難耶。述曰。然以道理逐之。必許有此四業及信大乘教而得成立。以理逐者。旦立唯識比量云。色等諸法皆不離識(宗)。是所識故(因)。猶如於識(喻)。既色等諸法不離於識從識而現。無識之時此境應無。且如入無心定或唯緣涅槃等境。爾時色等無能緣之識。眼等諸根及外器等須應斷絕。應立量云。入無心定等位眼等識根及外器等便應斷絕(宗)。以無識故(因)。如所滅識(喻)。又緣涅槃等境時諸眼根等必應斷絕(宗)。自能緣體無有故(因)。猶如未生緣眼等識。此即成立初二種業是有。次成第三業。二乘唯云有了我之業不言一切時起了我。今應立量云。異生所起善等心時必有我見(宗)。此是有簡可須思之。是異生故(因)。如起餘位我見之時(喻)。此三種業義已成立。於一切時必須恒有。若境業起時必須有四。不然唯前三。了別境業二乘共許。前三業義已成。故於一切時四業可得。於前三業總立量云。異生身中無染心等現在前時有前三種業(宗)。異生位故(因)。如二共所許三種了別現在前時(瑜)。以

【現代漢語翻譯】 現代漢語譯本：剎那間的四種作用是可以獲得的。如果沒有第八識（阿賴耶識），這四種作用就不能同時產生。然而，這四種作用不可能在一個識、一個瞬間同時存在，這豈不是違背了佛經和道理？小乘如果相信大乘教義，以及相信一個剎那中有這四種作用，就可以這樣來詰難。但他們既然不相信佛經，也不承認四種作用可以在一個剎那中顯現，又怎麼能這樣來提出疑問呢？ 述曰：然而，用道理來推究，必定會承認有這四種作用，並且相信大乘教義才能成立。用道理來推究是這樣的：姑且立一個唯識的比量，說：『色等諸法都不離識（宗），因為它們是被認識的（因），就像識本身一樣（喻）。』既然色等諸法不離於識，而是從識顯現，那麼沒有識的時候，這些境就應該不存在。比如進入無心定，或者只緣于涅槃等境時，那時沒有能緣色等的識，眼等諸根以及外在的器世間就應該斷絕。應該立一個量說：『進入無心定等狀態時，眼等識根以及外在的器世間就應該斷絕（宗），因為沒有識（因），就像被滅的識一樣（喻）。』又如緣于涅槃等境時，諸眼根等必定應該斷絕（宗），因為它們能緣的自體沒有了（因），就像未生起的緣眼等識一樣。』這即是成立了前兩種作用是存在的。 接下來成立第三種作用。二乘只說有了我的作用，卻不說一切時都起了我。現在應該立一個量說：『異生所生起的善等心時，必定有我見（宗）。』這裡『有』字是簡別詞，需要思考。『因為是異生（因），就像生起其他位我見的時候（喻）。』這三種作用的意義已經成立，在一切時都必須恒常存在。如果境的作用生起時，必須有四種作用，不然就只有前三種。了別境的作用是二乘共同承認的。前三種作用的意義已經成立，所以在一切時四種作用都是可以獲得的。對於前三種作用，總的立一個量說：『異生身中，無染心等現在前時，有前三種作用（宗）。因為是異生位（因），就像二乘共同承認的三種了別現在前時（喻）。』

【English Translation】 English version: The four activities in a kshana (instant) can be obtained. If there is no eighth consciousness (Alaya-vijnana), these four activities cannot arise simultaneously. However, these four activities cannot exist in one consciousness, one instant at the same time. Isn't this contrary to the sutras and reason? If the Hinayana (Small Vehicle) believes in the Mahayana (Great Vehicle) teachings, and believes that there are these four activities in one kshana, then they can raise such a challenge. But since they do not believe in the sutras, nor do they admit that the four activities can manifest in one kshana, how can they raise such a question? Commentary: However, if we investigate with reason, we must admit that there are these four activities, and believe in the Mahayana teachings in order to establish this. To investigate with reason is like this: Let's establish a Vijnanavada (Consciousness-only) syllogism, saying: 'Phenomena such as form are not separate from consciousness (thesis), because they are cognized (reason), just like consciousness itself (example).' Since phenomena such as form are not separate from consciousness, but manifest from consciousness, then when there is no consciousness, these objects should not exist. For example, when entering a state of no-mind (unconscious samadhi), or only focusing on objects such as Nirvana, at that time there is no consciousness that can cognize form, and the sense organs such as the eyes, as well as the external world, should cease to exist. We should establish a syllogism saying: 'When entering a state of no-mind, etc., the sense consciousnesses such as the eyes, as well as the external world, should cease to exist (thesis), because there is no consciousness (reason), just like a consciousness that has been extinguished (example).' Also, when focusing on objects such as Nirvana, the sense organs such as the eyes must cease to exist (thesis), because their ability to cognize does not exist (reason), just like the eye consciousness that has not yet arisen (example).' This establishes that the first two activities exist. Next, establish the third activity. The Hinayana only says that there is the activity of 'I', but does not say that 'I' arises at all times. Now we should establish a syllogism saying: 'When ordinary beings (prthagjana) generate wholesome thoughts, etc., there must be a view of 'I' (thesis).' Here, the word 'must' is a qualifier and needs to be considered. 'Because they are ordinary beings (reason), just like when the view of 'I' arises in other states (example).' The meaning of these three activities has been established, and they must constantly exist at all times. If the activity of the object arises, there must be four activities, otherwise there are only the first three. The activity of distinguishing objects (vishaya) is commonly accepted by both the Hinayana and Mahayana. The meaning of the first three activities has been established, so the four activities can be obtained at all times. Regarding the first three activities, let's establish a general syllogism saying: 'In the bodies of ordinary beings, when undefiled thoughts, etc., are present, there are the first three activities (thesis). Because they are in the state of ordinary beings (reason), just like the three kinds of distinguishing that are commonly accepted by the two vehicles when they are present (example).'

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此義故。四業可知。以理遠立前唯識是。又有三藏所立云。真故極成色不離於眼識(宗)。自許初三攝眼所不攝故(因)。猶如眼識(喻)。新羅曉法師決定相違云。真故極成色定離於眼識自許初三攝眼識不攝故猶如眼根。智者留意。應更救立。上來雖復理破。違教如何。攝論中廣立大乘真是佛語。信諸已有違教過。非未信前而有此過。第六相中謂如理思乃至定有阿賴耶識者。此中正論第八是有。謂如入定時五識不行忽聞聲觸即起領受。如舍利弗聞哮吼聲。既無耳識起受領聲即第八識而起領受。若無第八此何義成。若小乘中不許定中境至起受。應立量云。入定位中境觸身時應起領受以有意識位境觸身故如散心位。若不許時返破餘位云。散心位中境觸身時應不起受(宗)。境觸身故(因)。如入定位(喻)。三藏云。身受即輕安觸身起受也。言如理不如理思等者。此中意謂六位之時境非一種領受非一心不併生。必緣此中隨一種境或有塵至識不併生。若無第八起何領受。若有第八第八領受。雖入定等無餘五識覺受仍生(測云)思量安立非安立諦名理思外道邪思惟等名不如理。除強分別。余任運心及無心悶絕等時名無思慮。簡擇心名隨尋伺。即以定散相對故名在定不在定。景補闕云。如理不如理思者。此在散心或正思惟或邪

【現代漢語翻譯】 現代漢語譯本 因為這個原因，四種行業是可以理解的。以理性的方式確立前唯識的觀點是正確的。還有三藏所立的觀點說：『因為真實，所以極成的色法不離於眼識（宗）。因為你方承認最初的三識包含眼識所不包含的（因）。猶如眼識（喻）。』新羅曉法師的決定相違論說：『因為真實，所以極成的色法一定離於眼識，因為你方承認最初的三識包含眼識所不包含的（因），猶如眼根。』智者需要留意，應該進一步救立。以上雖然用理破斥，但違反教義又該如何解釋呢？《攝大乘論》中廣泛地確立了大乘是真實的佛語，相信這些的人已經有了違背教義的過失，而不是在未相信之前就有這種過失。第六相中說，如理作意乃至確定有阿賴耶識，這裡正確地論證了第八識的存在。例如，進入禪定時，前五識不起作用，突然聽到聲音或感受到觸覺，立刻產生領受。就像舍利弗聽到哮吼聲一樣。既然沒有耳識生起領受聲音，那就是第八識生起領受。如果沒有第八識，這如何成立？如果小乘不承認禪定中外境觸及身體時會產生領受，那麼可以立量說：『在入定狀態中，外境觸及身體時，應該產生領受，因為有意識存在，外境觸及身體，就像散亂心狀態一樣。』如果不承認這一點，可以反過來破斥其他狀態說：『在散亂心狀態中，外境觸及身體時，應該不產生領受（宗），因為外境觸及身體（因），就像入定狀態（喻）。』三藏說，身體感受到的就是輕安，觸及身體時產生領受。所說的如理思和不如理思等，這裡的意思是說，六位之時，外境不是單一的，領受也不是一心不併生的。必定緣于這其中隨一種外境，或者有塵埃觸及，識不併生。如果沒有第八識，由什麼產生領受？如果有第八識，由第八識產生領受。即使進入禪定等狀態，沒有其餘五識的覺受，領受仍然會產生（測云）。思量安立真諦和非安立諦，名為如理思；外道的邪思惟等，名不如理思。除去強烈的分別，其餘任運的心和無心悶絕等時候，名為無思慮。簡擇心名為隨尋伺。即以定和散相對，所以名為在定和不在定。景補闕說，如理思和不如理思，這在散亂心或正思惟或邪思惟時。

【English Translation】 English version For this reason, the four karmas are knowable. Establishing the 'Prior Consciousness Only' doctrine through reason is correct. Furthermore, there is the view established by the Tripitaka master, stating: 'Because it is real, the ultimately established form (rupa) is inseparable from the eye-consciousness (vijnana) (thesis). Because you admit that the initial three consciousnesses include what the eye-consciousness does not include (reason). Like the eye-consciousness (example).' The 'Definite Contradiction' argument of the Silla master Xiaofa states: 'Because it is real, the ultimately established form is definitely separate from the eye-consciousness, because you admit that the initial three consciousnesses include what the eye-consciousness does not include (reason), like the eye-organ.' Wise individuals should pay attention and offer further refutations. Although the above is refuted by reason, how to address the violation of the teachings? The Mahāyānasaṃgraha extensively establishes that the Mahayana is the true word of the Buddha. Those who believe these things already have the fault of violating the teachings, rather than having this fault before believing. In the sixth aspect, it states that through proper reflection, one can ascertain the existence of the ālayavijñāna (storehouse consciousness). Here, it is correctly argued that the eighth consciousness exists. For example, when entering samadhi (meditative absorption), the five sense consciousnesses do not function, but if one suddenly hears a sound or feels a touch, one immediately experiences reception. Like Shariputra hearing the roar. Since there is no ear-consciousness arising to receive the sound, it is the eighth consciousness that arises to receive it. If there were no eighth consciousness, how could this be established? If the Hinayana does not admit that in samadhi, when an external object touches the body, reception arises, then one can establish the following inference: 'In the state of entering samadhi, when an external object touches the body, reception should arise, because there is consciousness present and the external object touches the body, just like in the state of distracted mind.' If this is not admitted, one can conversely refute the other state, saying: 'In the state of distracted mind, when an external object touches the body, reception should not arise (thesis), because the external object touches the body (reason), like in the state of entering samadhi (example).' The Tripitaka master says that the bodily sensation is lightness and ease, and reception arises when the body is touched. The so-called 'proper reflection' and 'improper reflection' etc., here means that in the six positions, the external object is not singular, and the reception is not of one mind and not simultaneous. It must be conditioned by one of these external objects, or dust touches, and the consciousnesses do not arise simultaneously. If there were no eighth consciousness, what would give rise to reception? If there is an eighth consciousness, the eighth consciousness gives rise to reception. Even when entering samadhi etc., even without the perception of the other five consciousnesses, reception still arises (assessment). Contemplating and establishing the true and non-true, is called proper reflection; the heretical thoughts of outsiders etc., are called improper reflection. Apart from strong discrimination, the remaining effortless mind and unconscious fainting etc., are called no thought. Selective mind is called following search and investigation. That is, relative to samadhi and distraction, it is called being in samadhi and not being in samadhi. Jing Buque says, proper reflection and improper reflection, this is in distracted mind or right thinking or wrong thinking.

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思惟時。或無思慮者。此通定散。如無心睡眠無心悶絕生無想天。此在散位而無思慮。若入二無心定此在定位無有思慮。或隨尋伺者。此通定散。如是在於定散無思盧位。若有觸外緣身。以無六識思慮心故但有賴耶舍受于中領納。名名為身受。若在散心有思慮位。由有賴耶執持五根及五識相應身受種子。若遇外緣身受得生。言或處定心者。處有心定五識不行。若有外緣觸身。賴耶舍受于中領納。名為身受。又由賴耶執持在定五根及五識相應身受種子。若有外緣觸身。五識身受依根而起。若無賴耶。如前所說眾多身受生起不成。第七相中處無心定不應道理乃至識不離身故者。就十八部總有二類。其末經部薩婆多等但立一種意識滅定中無。餘十七部立二種意識。今此論主正破無者。此有二義。一違比量二違聖教。應立量云。入無心定應如捨命(宗)。識離身故(因)。猶如死屍(喻)。又違聖教。如文可知。薩婆多救六識不離身者識得不離故名識不離身者。亦應識得不離身故不可名滅心定。應立量云。汝立滅心定應非滅定(宗)。識得不離故(因)。如有心定(喻)。又汝無心定必定有心(宗)。有識得故(因)。如有心定(喻)。此非薩婆多正救。彼正救云。入定雖無識。后出定時其識必生故。言識不離身。應立量破云

【現代漢語翻譯】 現代漢語譯本 思惟時，或者沒有思慮的時候，這包括了定和散的狀態。比如無心睡眠、無心悶絕以及生於無想天，這些都處於散位而沒有思慮。如果進入二無心定，這處於定位，也沒有思慮。或者有隨尋伺的時候，這包括了定和散的狀態。就像這樣處於定散無思慮的狀態，如果有外緣觸及身體，因為沒有六識的思慮心，只有阿賴耶識（Ālayavijñāna，根本識）的舍受（upekṣā-vedanā，不苦不樂的感受）在其中領納，這稱為身受。如果在散心有思慮的狀態，由於阿賴耶識執持五根和與五識相應的身受種子，如果遇到外緣，身受就會產生。說到或者處於定心的時候，處於有心定，五識不行。如果有外緣觸及身體，阿賴耶識的舍受在其中領納，這稱為身受。又由於阿賴耶識執持在定的五根和與五識相應的身受種子，如果有外緣觸及身體，五識的身受依根而起。如果沒有阿賴耶識，就像前面所說的眾多身受的生起就不會成立。 第七相中，處於無心定不應道理，乃至識不離身的原因：就十八部來說總共有兩類。其中末經部（Sautrāntika）和薩婆多部（Sarvāstivāda）等隻立一種意識，認為滅定中沒有意識。其餘十七部立兩種意識。現在此論的作者正是爲了破斥沒有意識的觀點。這有兩層含義：一是違背比量（anumāna，推理），二是違背聖教（ārya-śāsana，聖人的教誨）。應該立量說：進入無心定應該像捨命一樣（宗），因為識離開了身體（因），就像死屍一樣（喻）。又違背聖教，如經文可知。薩婆多部爲了挽救六識不離身的觀點，認為識能夠不離身，所以稱為識不離身，也應該因為識能夠不離身，所以不可稱為滅心定。應該立量說：你所立的滅心定應該不是滅定（宗），因為識能夠不離身（因），就像有心定一樣（喻）。又你的無心定必定有心（宗），因為有識存在（因），就像有心定一樣（喻）。這不是薩婆多部的正確辯護，他們正確的辯護是：進入定時雖然沒有識，但之後出定時，其識必定會產生，所以說識不離身。應該立量破斥說。

【English Translation】 English version When contemplating, or when there is no thought, this encompasses both meditative concentration (samādhi) and distraction (vikṣepa). For example, mindless sleep, mindless fainting, and being born in the Realm of Non-Perception (Asañjñā-sattva), these are all in a state of distraction without thought. If one enters the Two Non-Mind Samādhis (Dvayor-acittaka-samāpattī), this is in a state of concentration without thought. Or when there is following after investigation (sānusmṛti), this encompasses both meditative concentration and distraction. Just like being in a state of meditative concentration and distraction without thought, if an external condition touches the body, because there is no mind of the six consciousnesses (ṣaṭ-vijñāna) to think, only the feeling of indifference (upekṣā-vedanā) of the Ālayavijñāna (storehouse consciousness) receives it, this is called bodily feeling (kāya-vedanā). If in a state of distraction with thought, because the Ālayavijñāna holds the five roots (pañca-indriya) and the seeds of bodily feeling corresponding to the five consciousnesses (pañca-vijñāna), if an external condition is encountered, bodily feeling will arise. Speaking of being in a state of meditative concentration, being in a concentration with mind, the five consciousnesses do not function. If an external condition touches the body, the feeling of indifference of the Ālayavijñāna receives it, this is called bodily feeling. Also, because the Ālayavijñāna holds the five roots in concentration and the seeds of bodily feeling corresponding to the five consciousnesses, if an external condition touches the body, the bodily feeling of the five consciousnesses arises depending on the roots. If there is no Ālayavijñāna, as mentioned before, the arising of numerous bodily feelings would not be established. In the seventh aspect, being in a state of non-mind concentration is not reasonable, even to the point that consciousness does not leave the body: Regarding the eighteen schools (aṣṭādaśa-nikāya), there are two categories in total. Among them, the Sautrāntika (Sūtra School) and Sarvāstivāda (the school that asserts everything exists) and others only establish one type of consciousness, believing that there is no consciousness in cessation concentration (nirodha-samāpatti). The remaining seventeen schools establish two types of consciousness. Now, the author of this treatise is precisely refuting the view that there is no consciousness. This has two meanings: first, it contradicts inference (anumāna), and second, it contradicts the holy teachings (ārya-śāsana). One should establish a syllogism (anumāna) saying: Entering non-mind concentration should be like abandoning life (thesis), because consciousness leaves the body (reason), just like a corpse (example). It also contradicts the holy teachings, as can be known from the scriptures. The Sarvāstivāda school, in order to salvage the view that the six consciousnesses do not leave the body, believes that consciousness can not leave the body, so it is called consciousness not leaving the body, and it should also be because consciousness can not leave the body, so it cannot be called cessation of mind concentration. One should establish a syllogism saying: The cessation of mind concentration that you establish should not be cessation concentration (thesis), because consciousness can not leave the body (reason), just like a concentration with mind (example). Also, your non-mind concentration must have mind (thesis), because there is consciousness present (reason), just like a concentration with mind (example). This is not the correct defense of the Sarvāstivāda school; their correct defense is: Although there is no consciousness when entering concentration, when exiting concentration later, that consciousness will definitely arise, so it is said that consciousness does not leave the body. One should establish a syllogism to refute this saying.

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。汝立滅心定定有心(宗)。言識不離故(因)。如有心定。彼作決定相違言滅心定等決定無心以寂靜故猶如涅槃。今應與作有法自相相違過故令彼不成。汝立滅心定應非是定以寂靜故猶如涅槃。若言命根等在各不爛壞。應破命根云。先破四相四相定非實有非二量知故如兔角等以為喻。破彼命根。上來破薩婆等訖。若立有心者。應破量云。第六意識無想定等諸位中應無(宗)。在此位中於六識內隨一攝故(因)。如五識等(喻)。又若有識決定有觸。若有觸必有受想。如何乃言此定有識。此量既成。小執破訖。違經違理故成第八。又如無色界應有滅定等量。思之。第八相中。謂臨終時乃至不應道理者。如第一卷。從上舍從下舍皆至心處。方后舍也。言非彼意識有時不轉者。若第八識通執身份舍上分時下分未舍有轉有不轉義。若第六識義不必然。緣余境故。非有處不起故非能執持。又若第八緣境微細。于臨終時緣境不可知。若第六識緣境行粗。若第六能捨命行相應然非彼意識有時不轉。應立量云。命終時識緣境應知第六識故猶如餘位。應更總作第六意識而能捨命。量云。第六意識非舍壽心轉識攝故猶如五識。故知第八義得成立。勘彼攝論第三云。爾時意識無處無有者。意識不能執持身故。于身上下無處得明無有意識冷觸

生等。阿賴耶有處無有者。阿賴耶識執持身故。得明有處無有阿賴耶冷觸生等。以依住處變似方相顯現者。以賴耶依自身處住住變似冷觸方處相顯現故。上來答第二有之因緣竟。自下答第三廣分別義。于中有二。初頌及長行開列五相。二次第解釋。前中。初頌列五相。二長行屬當。上三句列其四相。總是賴耶流轉。下一句總是第二賴耶還滅。長行屬當中。初略開為二。次別列五相。第五建立雜染有。即當若有諸道有還滅故。即是建立及有得涅槃頌也。次第解釋中。先解所緣轉相。初問次解后牒結之。解中有五。初由二種所緣轉相。言謂能了別遍計所執自性妄執習氣者。基公於此問答廣釋。謂六七二識皆起執故所熏成種可言妄執習氣。其五識等自熏之種雖非妄執習氣亦第八緣。此中何故不說第八緣耶。依上下文一切有漏法有粗重所隨。五識等種子雖非妄執習氣。粗重所隨故。但名習氣。是第八緣。此中通含為語。即遍計執習氣真是六七二識。習氣者是餘五識及第八識。非妄執習氣諸現行併爲粗重所隨應併名習氣。若爾。第八緣習氣之言。其義攝一切法。何須開二境。述曰。習氣通二種。所謂現行及種子。此中約種子名習氣不約現行。故開二別。如何得知現行亦名習氣者。如阿羅漢齊足越坑名為習氣。此乃現行。故知通二

【現代漢語翻譯】 現代漢語譯本 生等。阿賴耶（Ālaya，藏識）有處無有者？阿賴耶識執持身故，得明有處無有阿賴耶冷觸生等。以依住處變似方相顯現者？以賴耶依自身處住住變似冷觸方處相顯現故。上來答第二有之因緣竟。自下答第三廣分別義。于中有二。初頌及長行開列五相。二次第解釋。前中，初頌列五相。二長行屬當。上三句列其四相，總是賴耶流轉。下一句總是第二賴耶還滅。長行屬當中，初略開為二，次別列五相。第五建立雜染有，即當若有諸道有還滅故，即是建立及有得涅槃頌也。次第解釋中，先解所緣轉相。初問次解后牒結之。解中有五，初由二種所緣轉相。言謂能了別遍計所執自性妄執習氣者。基公於此問答廣釋，謂六七二識皆起執故所熏成種可言妄執習氣。其五識等自熏之種雖非妄執習氣亦第八緣。此中何故不說第八緣耶？依上下文一切有漏法有粗重所隨，五識等種子雖非妄執習氣，粗重所隨故，但名習氣，是第八緣。此中通含為語，即遍計執習氣真是六七二識。習氣者是餘五識及第八識。非妄執習氣諸現行併爲粗重所隨應併名習氣。若爾，第八緣習氣之言，其義攝一切法，何須開二境？述曰：習氣通二種，所謂現行及種子。此中約種子名習氣不約現行，故開二別。如何得知現行亦名習氣者？如阿羅漢齊足越坑名為習氣，此乃現行，故知通二。

【English Translation】 English version Birth and so on. Does Ālaya (Ālaya-vijñāna, storehouse consciousness) have a place where it exists or does not exist? Because Ālaya-consciousness holds the body, it can be clearly stated that there is a place where Ālaya cold touch, birth, and so on, exist or do not exist. How does it appear as a transformation resembling a direction based on the dwelling place? Because Ālaya relies on its own place and dwells, transforming and resembling the appearance of cold touch in a directional place. The above concludes the answer to the second cause and condition of existence. From here onwards, the third extensively distinguishes the meaning. Within this, there are two parts: first, the verse and prose section, which lists the five aspects; second, the explanation in order. In the first part, the verse lists the five aspects, and the two prose lines belong to the corresponding section. The first three lines list the four aspects, which are all about the flow of Ālaya. The next line is all about the second Ālaya ceasing. In the prose section, it is initially divided into two parts, and then the five aspects are listed separately. The fifth establishes defiled existence, which corresponds to 'if there are paths, there is cessation,' which is the verse establishing and attaining Nirvana. In the sequential explanation, first explain the aspect of the object of perception. First ask, then explain, then summarize and conclude. There are five parts to the explanation, the first being the transformation aspect due to two kinds of objects of perception. It refers to the ability to discern the habitual tendencies of the falsely imagined nature of what is completely conceptualized. The Venerable Ji extensively explains this question and answer, stating that the seeds formed by the sixth and seventh consciousnesses, which both give rise to attachment, can be called habitual tendencies of false imagination. Although the seeds self-perfumed by the five consciousnesses and so on are not habitual tendencies of false imagination, they are also conditions for the eighth consciousness. Why is the eighth condition not mentioned here? According to the context, all conditioned dharmas are accompanied by coarseness and heaviness. Although the seeds of the five consciousnesses and so on are not habitual tendencies of false imagination, they are accompanied by coarseness and heaviness, so they are only called habitual tendencies, which are conditions for the eighth consciousness. Here, it is inclusively stated that the habitual tendencies of complete conceptualization are truly the sixth and seventh consciousnesses. Habitual tendencies are the remaining five consciousnesses and the eighth consciousness. The manifest actions that are not habitual tendencies of false imagination, along with coarseness and heaviness, should also be called habitual tendencies. If so, the meaning of 'habitual tendencies' as a condition for the eighth consciousness encompasses all dharmas. Why is it necessary to distinguish between two realms? It is stated that habitual tendencies encompass two types: manifest actions and seeds. Here, habitual tendencies refer to seeds and not manifest actions, hence the distinction between the two. How is it known that manifest actions are also called habitual tendencies? For example, an Arhat leaping over a pit with equal strides is called a habitual tendency, which is a manifest action, thus it is known to encompass both.

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種也。又解。此中言遍計習氣者。三性有漏法所有種子皆名遍計所執。以三性心等皆為相縛所縛名為遍計。非謂遍計皆是二執所成之種。若爾。此中雲何遍計所執之言三性心等不起所執故。義曰。此中通論文中義含。即遍計自性習氣。遍計所執妄執自性習氣。前通善不善種。后唯二執心種。又解。三藏云。西方二釋。一云。三性心皆有法執。雖善心起時。即此文為證。故名遍計所執習氣。第二解。一切有漏善等心種皆名遍計所執習氣。此非三性中遍計。心等必為漏所縛故其善等性亦名遍計所執。問無漏之種非妄執習氣。第八緣不。有義緣。略故此中不說。又此義非也。謂心弱境強故不得緣。如攝論聞熏習非賴耶所緣。仍依于本識。以強勝故。若爾。云何名唯識。若約無漏見分。此義又成。未起無漏心時。此不應名唯識。如攝論依彼第八。以唸唸俱隨滅故亦名唯識以第八緣境為相縛所縛。諸第八境皆是親變。若緣無漏即非相縛。故不緣也。此中依護月菩薩釋。其見分等三分中其種子為自證分緣。種子即見分體故。由此理故相應五數不緣種子。由此理故生無色界第八見分即無所緣。故彼言第八見分而欲色界器世界等。以是共業故。雖生無色而得下緣。問何故種子不在自證分等唯在見分耶。義曰。以相見及第四分于自證分上

【現代漢語翻譯】 現代漢語譯本： 種子也是如此。另一種解釋是，這裡所說的『遍計習氣』，是指三性（遍計所執性、依他起性、圓成實性）有漏法的所有種子，都稱為遍計所執。因為三性之心等都為相縛（被現象束縛）和所縛（被束縛的對象）所束縛，所以稱為遍計。並非說遍計都是由二執（人我執和法我執）所形成的種子。如果這樣，這裡為什麼說『遍計所執』，三性之心等不生起所執呢？ 解釋是，這裡是通論文中的含義，包含遍計自性的習氣，以及遍計所執的妄執自性的習氣。前者通於善和不善的種子，後者僅指二執之心種。另一種解釋是，三藏（經藏、律藏、論藏）中說，西方有兩種解釋。一種認為，三性之心都有法執。即使是善心生起時，也以此文為證，所以稱為遍計所執習氣。第二種解釋是，一切有漏的善等心種都稱為遍計所執習氣。這並非三性中的遍計，心等必然被有漏所束縛，所以其善等性也稱為遍計所執。 問：無漏的種子不是妄執的習氣，第八識（阿賴耶識）緣取嗎？ 答：有的說法是緣取，因為省略了，所以這裡沒有說。但這種說法是不對的。因為心弱而境強，所以不能緣取。如《攝大乘論》所說，聞熏習不是阿賴耶識所緣取的，仍然依于本識，因為本識更強勝。如果這樣，怎麼能稱為唯識呢？如果從無漏的見分（能見之識）來說，這種說法又成立。未生起無漏心時，這不應稱為唯識。如《攝大乘論》所說，依彼第八識，因爲念念俱隨滅，所以也稱為唯識。因為第八識緣取境為相縛和所縛，所以諸第八識的境都是親變（直接變現）。如果緣取無漏，就不是相縛，所以不緣取。 這裡依據護月菩薩的解釋，其見分等三分中，其種子為自證分（能證之識）所緣取。種子即見分的本體。因為這個道理，所以相應五數（遍行、別境、善、煩惱、不定）不緣取種子。因為這個道理，所以生起無色界的第八識見分就沒有所緣取。所以他說第八識見分想要……器世界等，因為這是共業的緣故。雖然生於無色界，但能得到地獄的緣。 問：為什麼種子不在自證分等，只在見分呢？ 答：因為相分（所見之境）、見分以及第四分（證自證分）都在自證分上。

【English Translation】 English version: Seeds are also like this. Another explanation is that the 'Parikalpita Vasanas' (Habitual Energies of Conceptual Construction) mentioned here refer to all seeds of the three natures (Parikalpita, Paratantra, and Parinishpanna) that are afflicted, all of which are called Parikalpita. Because the minds of the three natures are bound by appearance and what is bound, they are called Parikalpita. It is not that all Parikalpita are seeds formed by the two attachments (attachment to self and attachment to dharma). If so, why does this passage say 'Parikalpita', and the minds of the three natures do not give rise to attachment? The explanation is that this is the meaning in the general treatise, including the habitual energies of the Parikalpita nature, and the habitual energies of the falsely attached nature of Parikalpita. The former applies to both good and bad seeds, while the latter only refers to the seeds of the two attachments. Another explanation is that the Tripitaka (Sutra Pitaka, Vinaya Pitaka, and Abhidhamma Pitaka) says that there are two Western interpretations. One believes that the minds of the three natures all have attachment to dharma. Even when a good mind arises, this passage is used as evidence, so it is called Parikalpita Vasanas. The second explanation is that all afflicted seeds of good minds are called Parikalpita Vasanas. This is not Parikalpita in the three natures; the minds are necessarily bound by affliction, so their good nature is also called Parikalpita. Question: Are the seeds of the unconditioned (Anasrava) not habitual energies of false attachment, and does the eighth consciousness (Alaya-vijnana) cognize them? Answer: Some say that it cognizes them, but because it is omitted, it is not mentioned here. But this statement is incorrect. Because the mind is weak and the object is strong, it cannot cognize them. As the Mahayanasamgraha says, the habit of hearing is not cognized by the Alaya-vijnana, but still relies on the fundamental consciousness, because the fundamental consciousness is stronger. If so, how can it be called Vijnanavada (Consciousness-only)? If viewed from the perspective of the unconditioned seeing-aspect (Darsana-bhaga), this statement is valid. When the unconditioned mind has not arisen, this should not be called Vijnanavada. As the Mahayanasamgraha says, relying on that eighth consciousness, because it arises and ceases with each thought, it is also called Vijnanavada. Because the eighth consciousness cognizes the object as bound by appearance and what is bound, all objects of the eighth consciousness are direct transformations. If it cognizes the unconditioned, it is not bound by appearance, so it does not cognize it. Here, according to the explanation of Bodhisattva Vasubandhu, among the three aspects of the seeing-aspect, its seeds are cognized by the self-cognizing aspect (Sva-samvedana-bhaga). The seed is the essence of the seeing-aspect. Because of this reason, the five mental factors (Sarvatraga, Visesa, Kusala, Klesa, and Aniyata) do not cognize the seeds. Because of this reason, the seeing-aspect of the eighth consciousness that arises in the formless realm has nothing to cognize. Therefore, he says that the seeing-aspect of the eighth consciousness wants to... the world of vessels, etc., because this is due to shared karma. Although born in the formless realm, one can obtain the conditions of the lower realm. Question: Why are the seeds not in the self-cognizing aspect, etc., but only in the seeing-aspect? Answer: Because the object-aspect (Visaya-bhaga), the seeing-aspect, and the fourth aspect (Svasamvedanasamvedana-bhaga) are all in the self-cognizing aspect.

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差別建立。今以種子是所緣故故於見分上立。自證分為能緣故不于上建立。又依集量唯立三分故不在第四。設立四分者。以不離自證分故但是第三分差別立。若在無色亦緣下器界者。何故此下文云若在無色唯有習氣執受了別。通曰此約自證分為論。不約見分。若約見分。即通緣器界也。故簡無色不緣但在內根等文中。不在外器等文中。故知外器亦得緣也。若依護法。即以此文為正。在無色界不緣下地。界系業別故。其種子即見分中為相分。見分緣之。五數托此以為本質。而於上變影像相也。此非實用。故不能生眼等實根。若準護月義。其無色第八識與地獄識等以緣境等故。若爾。即有業無粗細妨。其義者何。夫見分等及外器相必此業感。此業何時造等。其緣變他身五根不。有人云西方有諍者非也。一釋亦變為境門攝。非內根一攝故。此中總言緣器。不別疏牒。若以第八緣種子種子何故能生識。緣他身根此根何故不能生他識。答以影像故。種子親變。故不為例。問如五種本識相分依他之第八為影像變。其種既自第八相他亦應變。答根法現影像變時可為受用。則互相見等。種子微細不得緣。他無受用義。故不須之。此唯意境。中邊等中雲。緣他身者。如此解問。景師云。賴耶依共相種。變作他根塵等。於他處現似根塵。實

【現代漢語翻譯】 現代漢語譯本 差別建立。現在因為種子是所緣的緣故，所以在見分上建立（相分）。自證分作為能緣的緣故，不在其上建立（相分）。而且依據集量，只建立三分，所以不在第四分上建立（相分）。設立四分的人認為，因為不離自證分，所以只是第三分的差別建立（第四分）。 如果在無色界也能緣下方的器世界，為什麼下文說『如果在無色界只有習氣執受了別』？ 通宗的解釋是，這是就自證分而言，不是就見分而言。如果就見分而言，就能普遍緣器世界了。所以簡別說無色界不緣，只緣內在的根等，不在外在的器等中。因此可知外在的器世界也是可以緣的。如果依據護法的觀點，就以這段文字為準，在無色界不緣下方的地，因為界系和業不同。其中的種子在見分中作為相分，見分緣它。五識依託它作為本質，從而向上變現影像相。這不是實際的功用，所以不能產生眼等實際的根。 如果按照護月的觀點，無色界的第八識與地獄的識等，因為緣境等緣故（是相似的）。如果這樣，即使有業，沒有粗細的妨礙。其中的道理是什麼？見分等以及外在的器世界相，必定是此業所感。此業是什麼時候造的等？它緣變他人的五根嗎？有人說西方有爭論，不是這樣的。一種解釋是，它也變為境門所攝，不是內在的根所攝。這裡總的說緣器世界，沒有分別詳細地說明。 如果第八識緣種子，種子為什麼能生識？緣他人的根，這個根為什麼不能生他人的識？回答說，因為是影像的緣故。種子是親變的，所以不能作為例子。問：如五種本識的相分，依託第八識作為影像變現。種子既然是自己的第八識的相分，也應該是他人的變現。回答說，根法現行影像變現時，可以作為受用，因此可以互相看見等。種子微細，不能被緣，他人沒有受用的意義，所以不需要這樣。這只是意境。《中邊分別論》等中說，緣他人身，是這樣解釋的。景師說，阿賴耶識依靠共同的相種子，變作他人的根塵等，在他人處顯現相似的根塵，實際上...

【English Translation】 English version The establishment of difference. Now, because the seed is the object of cognition (所緣, suo yuan), it is established on the seeing-faculty (見分, jian fen). The self-cognition faculty (自證分, zi zheng fen) is the subject of cognition (能緣, neng yuan), so it is not established on it. Moreover, according to the Compendium of Valid Cognition (集量, ji liang), only three aspects are established, so it is not established on the fourth. Those who establish four aspects argue that because it is inseparable from the self-cognition faculty, it is merely a differential establishment of the third aspect (the fourth aspect). If it is possible to cognize the lower realm of the vessel-world (器世界, qi shi jie) even in the Formless Realm (無色界, wu se jie), why does the following text say, 'If in the Formless Realm, there is only the reception and discernment of habitual tendencies (習氣執受了別, xi qi zhi shou liao bie)'? The general explanation is that this is discussed in terms of the self-cognition faculty, not the seeing-faculty. If it is in terms of the seeing-faculty, then it can universally cognize the vessel-world. Therefore, it is distinguished that the Formless Realm does not cognize, but only cognizes internal roots, etc., not external vessels, etc. Thus, it is known that external vessels can also be cognized. If according to the view of Dharmapala (護法, hu fa), then this text is taken as the standard, that in the Formless Realm, one does not cognize the lower ground, because the realm-system and karma are different. The seed within it serves as the object-aspect (相分, xiang fen) in the seeing-faculty, and the seeing-faculty cognizes it. The five consciousnesses rely on this as their essence, thereby transforming into image-aspects upwards. This is not a practical function, so it cannot produce actual roots such as the eye. If according to the meaning of Hupamitra (護月, hu yue), the eighth consciousness (第八識, di ba shi) of the Formless Realm is similar to the consciousnesses of the lower realms because of cognizing objects, etc. If so, even if there is karma, there is no obstruction of coarseness or fineness. What is the reason for this? The seeing-faculty, etc., and the external vessel-world aspects must be felt by this karma. When was this karma created, etc.? Does it cognize and transform the five roots of others? Some say there is controversy in the West, but this is not the case. One explanation is that it is also included in the realm-door, not included in the internal root. Here, it is generally said to cognize the vessel-world, without detailed explanation. If the eighth consciousness cognizes seeds, why can seeds produce consciousness? If it cognizes the roots of others, why can't these roots produce the consciousness of others? The answer is because it is an image. Seeds are directly transformed, so they cannot be taken as an example. Question: Like the object-aspects of the five fundamental consciousnesses, relying on the eighth consciousness as an image transformation. Since the seed is the object-aspect of one's own eighth consciousness, it should also be the transformation of others. Answer: When the root-dharma manifests as an image transformation, it can be used for enjoyment, so they can see each other, etc. Seeds are subtle and cannot be cognized, and others have no meaning of enjoyment, so this is not necessary. This is only a mental state. The Madhyāntavibhāga (中邊分別論, Zhong Bian Fen Bie Lun), etc., says that cognizing the bodies of others is explained in this way. Master Jing (景師, Jing Shi) said that the Ālaya consciousness (阿賴耶識, A Lai Ye Shi) relies on common aspect-seeds to transform into the roots and dusts of others, appearing as similar roots and dusts in the place of others, but in reality...

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是外器。由此變故與作緣。令他緣時彼識得變。當時緣自己家共相種子。即名緣變種子也。更無別緣變他身種子。又復自身賴耶緣自作用名緣種子。種子無別體性可緣。五數所變別有體性。思之可解。及諸色根根所依處者(泰云)根所依處。即四塵也。就四塵中。觸塵少分是根所依。除其三大。三大既非所執受。故四大中賴耶應唯緣地大。又準下文。若約現行不相離者。唯有七物眼身地大及以四塵。將知聲亦所執受。若爾。聲及三大賴耶不緣耶。答如眼根所依唯有地大是堅牢性。非三大造故非根依。又此三必不現行。故眼根攝唯有七物。如眼等淚等雖是水大。四此水大等別從緣生。非與眼根一種類起。聲亦如是。以間斷故非賴耶境。景師補闕及備師解云。根依處通於五塵。以同時大中有耳性聲故。亦言據性成四大。一切處具四。但就事相。即有不具。理實同時四塵有生聲能。皆名有聲性。又三藏云。賴耶緣聲故。三大及聲雖非執受而是所緣。故攝論云識為色聲香味觸之所滋長。基雲根所依處者。即攝四大下及扶根四塵。護月有三種五根。一意識及相應變者。二末那相應變者。彼以第七識緣第八相分為我所故。問若爾第七既緣第八相以為我。即第七名無漏緣耶。以緣第八相為我所故。今解。唯緣根及所依等為所緣非種子

【現代漢語翻譯】 現代漢語譯本 是外器（外部器官）。由於這種變故和作為因緣，使得其他因緣發生時，阿賴耶識才能產生變化。當時所緣的是自己家中的共相種子（共同相似的種子），這就叫做緣變種子。沒有其他的因緣可以改變他人的種子。另外，自身的阿賴耶識緣于自身的作用，這叫做緣種子。種子沒有其他的體性可以被緣。五數（五蘊）所變現的事物具有體性。仔細思考就可以理解。以及各種色根和根所依處，根所依處，也就是四大（地、水、火、風）。在四大中，觸塵的一小部分是根所依。除去三大，因為三大不是所執受的，所以在四大中，阿賴耶識應該只緣于地大。又根據下文，如果按照現行不相離的情況來說，只有七種事物：眼根、身根、地大以及四塵。由此可知，聲音也是所執受的。如果這樣，聲音和三大，阿賴耶識就不緣了嗎？回答是，比如眼根所依的只有地大，因為地大是堅牢的性質，不是三大所造，所以不是根所依。而且這三大必定不現行，所以眼根所攝的只有七種事物。比如眼淚等雖然是水大，但這些水大等是從其他因緣產生的，不是和眼根同一種類產生的。聲音也是這樣，因為是間斷的，所以不是阿賴耶識的境界。景師的補闕和備師的解釋說，根依處通於五塵，因為在同時的大中有耳根的聲性。也說根據性質成就四大，一切處都具備四大，但就事相來說，就有不具備的。實際上同時四塵有產生聲音的能力，都叫做有聲性。又有三藏說，阿賴耶識緣于聲音，所以三大和聲音雖然不是執受，但是所緣。所以《攝大乘論》說，識被色、聲、香、味、觸所滋養。基法師說，根所依處，就是攝取四大以及扶助根的四塵。護月有三種五根：一是意識以及相應的變現，二是末那識（第七識）相應的變現，因為第七識緣于第八識的相分作為我所。問：如果這樣，第七識既然緣于第八識的相分作為我，那麼第七識就是無漏緣嗎？因為緣于第八識的相分作為我所。現在的解釋是，只緣于根和所依等作為所緣，不是種子。

【English Translation】 English version They are external instruments. Due to these changes and acting as conditions, the Alaya consciousness can undergo transformations when other conditions arise. At that time, what is cognized are the common characteristic seeds (seeds of shared similarity) within one's own 'household.' This is called 'condition-transforming seeds.' There are no other conditions that can transform the seeds of another being. Furthermore, one's own Alaya consciousness cognizing its own function is called 'conditioning seeds.' Seeds do not have a separate nature to be cognized. The phenomena transformed by the five aggregates (form, feeling, perception, mental formations, and consciousness) possess a distinct nature. Reflecting upon this can lead to understanding. And the various sense organs (color roots) and the places where the roots rely, that is, the four elements (earth, water, fire, and wind). Among the four elements, a small portion of the tactile element is what the roots rely on. Excluding the three great elements, because they are not what is grasped, among the four elements, the Alaya consciousness should only cognize the earth element. Furthermore, according to the following text, if we consider the inseparable nature of what is currently manifesting, there are only seven things: the eye organ, the body organ, the earth element, and the four sense objects. From this, we can know that sound is also grasped. If so, do the Alaya consciousness not cognize sound and the three great elements? The answer is that, for example, the eye organ only relies on the earth element because the earth element is of a solid nature and is not created by the three great elements, so it is not what the root relies on. Moreover, these three great elements do not currently manifest, so what the eye organ encompasses are only seven things. For example, tears, although they are the water element, these water elements arise from other conditions and are not produced from the same category as the eye organ. Sound is also like this; because it is intermittent, it is not the realm of the Alaya consciousness. Jing Shi's commentary and Bei Shi's explanation say that the place where the roots rely extends to the five sense objects because within the simultaneous great elements, there is the sound nature of the ear organ. It is also said that the four elements are established according to their nature, and all places possess the four elements, but in terms of phenomena, there are instances where they are not complete. In reality, the four sense objects simultaneously have the ability to produce sound, and all are called having sound nature. Furthermore, the Tripitaka says that the Alaya consciousness cognizes sound, so although the three great elements and sound are not grasped, they are what is cognized. Therefore, the Samgraha-mahayana-sutra says that consciousness is nourished by form, sound, smell, taste, and touch. Master Ji said that the place where the roots rely is what encompasses the four great elements and the four sense objects that support the roots. Hu Yue has three types of five roots: first, the consciousness and its corresponding transformations; second, the transformations corresponding to the Manas consciousness (seventh consciousness), because the seventh consciousness cognizes the aspect of the eighth consciousness as 'mine.' Question: If so, since the seventh consciousness cognizes the aspect of the eighth consciousness as 'I,' is the seventh consciousness a non-defiled condition? Because it cognizes the aspect of the eighth consciousness as 'mine.' The current explanation is that it only cognizes the roots and what they rely on as what is cognized, not the seeds.

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。種子即自體上義分。即自證分緣。故非無漏緣使。第七雖緣第八起我。然迷總故迷現行。不別緣還滅上功能。故非無漏緣使。若爾。亦緣第八所緣外器為所緣。應是上界緣使。述曰。不然。第八雖緣上器。然有親有疏。欲界者親由業滅緣。上界者疏不由業滅緣。第七既緣第八見分為我。所緣相業所招生親相分者即欲界器。其我所即須隨我。我既欲界系。所亦應然。故非他界緣使。問意識緣上界色等時。此云即隨見分欲界系。第八既緣上界相色等即應欲界系。述曰不然。第八含種子種子故。第六不然。故不為例。有種親變故第八境非欲界系。第六識等名種子影像緣故隨見分界系。又解。護月第七緣第八時無我所。通說故言其處無也。三本識所變五根。今唯自所變實業滅一者。非餘二種五根也。此緣內時其造聲四大一切時有常亦其聲界義說有之。其實無有。即緣聲之種子及四大故名為緣聲。非現行聲一切時有也。此中應有一大增時如眼中地大。身根眼四塵即七物可得知余無不可得者。彼增時亦即說緣。其護法唯有二種五根。第八第六二識所變。第七唯緣第八為我家之我。即為我所故。護月難法曰。若上不緣下外器者。何故晴生天眼第八緣也。又云此非第八境。故不緣。唯意所行。若爾心無境無。意不緣此。第八次不緣。

【現代漢語翻譯】 現代漢語譯本 種子即自體上義分（種子即是自身之上的意義區分）。即自證分緣（即是自證分所緣的對象）。所以不是無漏緣使（因此不是以無漏為緣的煩惱）。第七識雖然緣第八識生起我執，但因為迷於總體，所以迷於現行，不能分別緣還滅上的功能，所以不是無漏緣使。如果這樣，第七識也緣第八識所緣的外在器物為所緣，應該屬於上界的緣使。述曰：不是這樣的。第八識雖然緣上界的器物，但有親疏之分。對於欲界來說，是親近的，由業力消滅而產生關聯；對於上界來說，是疏遠的，不由業力消滅而產生關聯。第七識既然緣第八識的見分（認識作用）為『我』，所緣的相業（現象業力）所招生的親近相分（現象部分）就是欲界的器物。其『我所』（我所擁有的）必須跟隨『我』。『我』既然是欲界所繫縛的，『我所』也應該如此。所以不是他界的緣使。問：意識緣上界的色等時，這裡說跟隨見分屬於欲界所繫縛。第八識既然緣上界的相色等，就應該屬於欲界所繫縛。述曰：不是這樣的。第八識包含種子和種子，第六識不是這樣，所以不能作為例子。因為有種子親近變現的緣故，第八識的境界不是欲界所繫縛的。第六識等被稱為種子影像緣，所以跟隨見分屬於哪個界系。又一種解釋是，護月論師認為第七識緣第八識時沒有『我所』。普遍來說，是因為那個地方沒有。三本識所變現的五根，現在只有自身所變現的真實業滅的一種，不是其餘兩種五根。當緣內在時，其造聲四大（能產生聲音的四大元素）一切時都有，常也是聲界的意義，說是有的，但實際上沒有。即緣聲音的種子和四大，所以名為緣聲，不是現行之聲一切時都有。這其中應該有一個大的增多時，如眼中的地大。身根、眼四塵即七物可以得知，其餘沒有不可得的。那個增多時也即說是緣。護法論師只有兩種五根，第八識和第六識所變現的。第七識只緣第八識為『我家之我』，即為我所擁有的。護月論師反駁法稱論師說：如果上面不緣下面的外在器物，為什麼晴朗時生出的天眼第八識能緣呢？又說這不是第八識的境界，所以不緣，只是意識所行。如果這樣，心無境界，意識不緣這個，第八識其次不緣。

【English Translation】 English version The seed is the meaning division on the self-nature. It is the object of the self-cognition division. Therefore, it is not a defiled cause associated with the unconditioned. Although the seventh consciousness relies on the eighth consciousness to generate the ego, it is deluded about the totality and thus deluded about the present activity. It cannot separately rely on the function of cessation, so it is not a defiled cause associated with the unconditioned. If so, the seventh consciousness also relies on the external objects relied upon by the eighth consciousness as its object, and should belong to the defiled causes associated with the upper realms. It is said: That is not the case. Although the eighth consciousness relies on the objects of the upper realms, there are close and distant relationships. For the desire realm, it is close, arising from the extinction of karma; for the upper realms, it is distant, not arising from the extinction of karma. Since the seventh consciousness relies on the perception division (seeing aspect) of the eighth consciousness as 'self', the close aspect division (appearance aspect) produced by the karma of phenomena relied upon is the objects of the desire realm. What is 'mine' must follow 'me'. Since 'I' am bound by the desire realm, what is 'mine' should also be so. Therefore, it is not a defiled cause associated with other realms. Question: When the consciousness relies on forms etc. of the upper realms, it is said here that it follows the perception division and belongs to the desire realm. Since the eighth consciousness relies on the appearance forms etc. of the upper realms, it should belong to the desire realm. It is said: That is not the case. The eighth consciousness contains seeds and seeds, the sixth consciousness is not like this, so it cannot be taken as an example. Because there is a close transformation of seeds, the realm of the eighth consciousness is not bound by the desire realm. The sixth consciousness etc. are called seed image causes, so they follow the perception division and belong to whatever realm. Another explanation is that Acarya Vasubandhu believes that when the seventh consciousness relies on the eighth consciousness, there is no 'mine'. Generally speaking, it is because there is none in that place. The five sense faculties transformed by the three fundamental consciousnesses, now only one kind of real karma extinction transformed by oneself, not the other two kinds of five sense faculties. When relying on the internal, the four great elements that create sound are always present, and permanence is also the meaning of the sound realm, said to exist, but in reality, it does not exist. That is, relying on the seeds of sound and the four great elements, so it is called relying on sound, not the present sound that is always present. Among these, there should be a large increase, such as the earth element in the eye. The body faculty, the four dusts of the eye, that is, the seven things can be known, and there is nothing that cannot be obtained. That increase is also said to be relied upon. Dharmapala only has two kinds of five sense faculties, transformed by the eighth consciousness and the sixth consciousness. The seventh consciousness only relies on the eighth consciousness as 'my self of my family', that is, what is possessed by me. Acarya Vasubandhu refuted Dharmakirti, saying: If the above does not rely on the external objects below, why can the eighth consciousness of the divine eye, which arises in clear weather, rely on it? It is also said that this is not the realm of the eighth consciousness, so it does not rely on it, it is only the activity of consciousness. If so, the mind has no realm, and the consciousness does not rely on this, and the eighth consciousness does not rely on it next.

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其眼應無。若爾如五識非第八境意不緣。此五識豈即應無。識是見分所取于所緣。此眼非見分何得為例。亦隨識為見分。故同五識。述曰。緣未必要須業所滅者。如地獄長養根等第八亦緣。如種雖非業生。第八亦不妨緣。若爾何故不許上地雖下地生時亦緣外器相。以下第八緣上界眼故。如下次自解。此于有色界等。備云。此文即順護法解。若他身即無執受故。基師述護法雲。若無色界第八不緣下器者。何故外器文前預簡云此于有色界。故知無色界緣下外器。護法雲。此簡內執文。若有色界有種有根及根所依。無色唯有種子無根及扶根塵。即內執受半有半無須簡色。外執受中一切無色界無。何須致簡。故下膏炷喻。若無色有外器。無內炷外有光明故知簡別。不隨汝意。第八俱五數所變他身等眾生數非眾生數者。即眾生數。若爾何故非異熟。說根為識依也。亦是。然是未依本生故。了別外無分別器相者。乃至器世間相等者。補闕云。賴耶內持外共相種生外世界無有間斷。即是依內外得成。今第二問。但了所生外器世界。故云謂能乃至器世界相。能生共種。前問已了。譬如乃至外發光明者焰喻本識。膏炷喻共相種子。外發光明諸處遍滿喻器世界。泰云。了別者辨賴耶識于外器相能了別。即釋章明中了別語依止緣內等者。即賴

【現代漢語翻譯】 現代漢語譯本 其眼應無（如果這樣），如果像五識（眼識、耳識、鼻識、舌識、身識）一樣，不是第八識（阿賴耶識）的境界，那麼意（第六識，意識）就不緣取。那麼這五識豈不就應該不存在了嗎？識是見分所取，對於所緣（對像）。這眼不是見分，怎麼能作為例子呢？也隨著識成為見分，所以和五識相同。 述曰：緣取不一定需要業所滅的（事物）。如地獄長養根等，第八識也緣取。如種子雖然不是業所生，第八識也不妨礙緣取。如果這樣，為什麼不允許上地（更高層次的禪定）雖然下地（較低層次的禪定）生起時也緣取外在的器世間相呢？因為下地的第八識緣取上界的眼等。如下文自己解釋。此于有等，詳細地說，這段文字是順應護法的解釋。如果他身沒有執受，所以基師（窺基）解釋護法說：如果沒有，第八識不緣取地獄器世間，為什麼在外器世間文前預先簡別說『此于有』？可知沒有也緣取地獄外器世間。護法說：這是簡別內在執受的文句。如果有，有種子，有根以及根所依，無色界只有種子，沒有根以及扶根塵，即內在執受一半有，一半沒有，需要簡別色。外在執受中，一切沒有，沒有，何須致簡？所以下文用膏炷的比喻。如果無色界有外在器世間，沒有內在燈炷，外在有光明，可知是簡別。不隨你的意思。第八識俱有五數所變的，他身等眾生數非眾生數，即眾生數。如果這樣，為什麼不是異熟識？說根為識的所依。也是。然而是未依止本生，所以了別外在沒有分別的器世間相，乃至器世間相等。補闕說：阿賴耶識內在持有外在共同相的種子，產生外在世界沒有間斷，即是依內外而得成就。現在第二個問題，但了別所生的外在器世間，所以說謂能乃至器世界相。能生共同的種子，前面已經問過了。譬如乃至外發光明，燈焰比喻本識，膏炷比喻共同相的種子，外發光明諸處遍滿比喻器世界。泰說：了別，辨別阿賴耶識對於外在器世間相能夠了別。即解釋章明中了別語依止緣內等，即賴耶（阿賴耶識）。

【English Translation】 English version Its eye should be non-existent. If so, like the five consciousnesses (eye, ear, nose, tongue, and body consciousnesses) which are not the realm of the eighth consciousness (Ālaya-vijñāna), then the mind (sixth consciousness, Manas) does not apprehend. Then shouldn't these five consciousnesses be non-existent? Consciousness is what the seeing-part (darśana-bhāga) takes, regarding the object (ālambana). This eye is not the seeing-part, how can it be taken as an example? It also follows the consciousness to become the seeing-part, so it is the same as the five consciousnesses. Shu (commentary) says: Apprehending does not necessarily require things destroyed by karma. Like the roots nurtured in the lower realms, the eighth consciousness also apprehends. Like seeds, although not born from karma, the eighth consciousness is not hindered from apprehending. If so, why is it not allowed that the higher realms (higher levels of samādhi), although arising from the lower realms (lower levels of samādhi), also apprehend the external receptacle-world aspect? Because the eighth consciousness of the lower realms apprehends the eyes etc. of the higher realms. The following text explains itself. This regarding having ** etc., explains in detail that this text follows the interpretation of Dharmapāla. If other bodies do not have appropriation, therefore Jīshi (Kuiji) explains Dharmapāla saying: If there is no , the eighth consciousness does not apprehend the lower realm receptacle-world, why is it that before the text on external receptacle-world, it is pre-emptively distinguished as 'this regarding having '? It can be known that not having ** also apprehends the lower realm external receptacle-world. Dharmapāla says: This is a sentence distinguishing internal appropriation. If there is , there are seeds, there are roots and what the roots rely on, the formless realm only has seeds, no roots and supporting root-dust, that is, internal appropriation is half existent and half non-existent, it needs to distinguish form. In external appropriation, everything has no , no, why is it necessary to distinguish? Therefore, the following uses the analogy of the oil lamp. If the formless realm has an external receptacle-world, without an internal wick, the external has light, it can be known that it is distinguishing. It does not follow your intention. The eighth consciousness together with the five numbers transformed, other bodies etc. sentient beings number non-sentient beings number, that is, sentient beings number. If so, why is it not the Vipāka-vijñāna (resultant consciousness)? Saying that the root is what the consciousness relies on. It is also. However, it is not relying on the original birth, therefore it distinguishes the external non-discriminating receptacle-world aspect, even the receptacle-world aspect etc. Buque (commentary) says: The Ālaya-vijñāna internally holds the seeds of the external common aspect, producing the external world without interruption, that is, it is accomplished relying on internal and external. Now the second question, it only distinguishes the produced external receptacle-world, therefore it says 'called able to even the receptacle-world aspect'. Able to produce common seeds, the previous question has already been asked. For example, even the external emitting light, the flame is an analogy for the original consciousness, the oil lamp is an analogy for the seeds of the common aspect, the external emitting light everywhere filling is an analogy for the receptacle-world. Tai says: Distinguishing, distinguishing the Ālaya-vijñāna's ability to distinguish the external receptacle-world aspect. That is, explaining the chapter clarifying the distinguishing word relying on internal etc., that is, Laya (Ālaya-vijñāna).

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耶識一分緣內執受種義有一分了別外器世界相。于外器界一分了別賴耶識依止彼緣內種分之識而外變為外器之相。恒時無斷故。燈焰生時喻彼外器中能了別。膏如執受種。炷喻賴耶識。光喻外器相。是即此外器了別依止彼種子及依止賴耶而外變器相。更不別解其能了別。言無分別器相者。有釋。一切眾生賴耶所變外器一時一處無差別相同一器故。名無分別。又解賴耶識內共業力上感一風于所住之處。于余世界即無受用義故。所變器相無有間斷。故名無分別。亦可非有情故。名無分別。其根塵等雖不分別而有情攝故。名有分別。複次賴耶緣境微細世聰慧者亦難了故者。景雲。賴耶現是知法自相。如眼識總見叢林。一念眼識差別作解知法自相。賴耶亦爾。一念頓知內身外器無量百千差別。行解別知前事名知自相。得名頓量。故知賴耶一一念中起多行解。行解既多緣慮微細。世聰慧者亦不能了。複次賴耶識乃至一味了別而轉故者。基云。此中護法為正文。釋護月云。若緣三界器相。此中何故唯言從初執受乃至命終。彼通曰。此但約一內身為論而說外器。非據實義。問如此處業還滅此處界。如斷界死生上界。即此界業盡故生。若未盡如何生上界。若盡何故生上界猶緣地獄外器。此外器若生上界猶緣。此外器界應永不盡。義曰。

【現代漢語翻譯】 現代漢語譯本 耶識（Alaya-識的組成部分，負責儲存種子）的一分緣于內在執受的種子，具有一部分了別外在器世界相的功能。對於外在器世界的一部分了別，是阿賴耶識（Alaya-識，根本識）依止於內在種子的一部分，然後外在顯現為外在器世界的相狀，並且這種顯現是恒常不斷的。這就像燈焰產生時，燈焰可以比喻為外在器世界中能夠了別的部分，燈油比喻為執受的種子，燈炷比喻為阿賴耶識，燈光比喻為外在器世界的相。這就是說，外在器世界的了別是依止於種子和阿賴耶識，然後外在顯現為器世界的相狀，不需要另外解釋其能夠了別的功能。 關於『無分別器相』的說法，有一種解釋是，一切眾生阿賴耶識所變現的外在器世界，在同一時間、同一地點，沒有差別，相同於一個器世界，所以稱為『無分別』。另一種解釋是，阿賴耶識內在的共業力感得一陣風在所居住的地方，對於其他世界就沒有受用的意義，所以所變現的器世界相沒有間斷，因此稱為『無分別』。也可以說，因為不是有情眾生，所以稱為『無分別』。而根、塵等雖然不分別，但是屬於有情眾生所攝，所以稱為『有分別』。 進一步說，阿賴耶識所緣的境界非常微細，即使世間的聰明人也很難了解。景雲法師說，阿賴耶識現在是知法的自相，就像眼識總體上看到叢林一樣。一念的眼識差別地理解，知道法的自相。阿賴耶識也是這樣，一念之間就能頓知內在身和外在器世界無量百千的差別。通過行解分別地知道之前的事情，稱為知自相，得到『頓量』的名稱。所以知道阿賴耶識在每一個念頭中都產生多種行解，行解既然很多，緣慮就非常微細，世間的聰明人也不能瞭解。 進一步說，阿賴耶識乃至一味地了別而運轉。窺基法師說，這裡護法菩薩的說法是正文。釋護月法師說，如果緣於三界器世界的相，那麼這裡為什麼只說從最初執受到乃至命終呢？他的解釋是，這裡只是就一個內在身來論述，而說到外在器世界，並不是根據實際意義。問：如果此處的業在此處滅盡，就像斷界死後生到上界一樣，就是因為此界的業盡了才生的。如果未盡，如何生到上界？如果盡了，為什麼生到上界仍然緣于地獄的外在器世界？此外在器世界如果生到上界仍然緣于，那麼此外在器世界應該永遠不會滅盡。義曰：

【English Translation】 English version A portion of the Yea-consciousness (part of Alaya-consciousness, responsible for storing seeds) relies on the seeds of internal appropriation and possesses a portion of the ability to discern the external world of objects. Regarding the discernment of a portion of the external world of objects, it is the Alaya-consciousness (Alaya-consciousness, the fundamental consciousness) that relies on a portion of the internal seeds, and then externally manifests as the appearance of the external world of objects, and this manifestation is constant and uninterrupted. This is like when a lamp flame is produced, the lamp flame can be compared to the part in the external world of objects that can discern, the lamp oil is compared to the seeds of appropriation, the lamp wick is compared to the Alaya-consciousness, and the lamp light is compared to the appearance of the external world of objects. That is to say, the discernment of the external world of objects relies on the seeds and the Alaya-consciousness, and then externally manifests as the appearance of the world of objects, without the need to separately explain its ability to discern. Regarding the statement of 'non-discriminating world of objects,' one explanation is that the external world of objects transformed by the Alaya-consciousness of all sentient beings, at the same time and in the same place, has no difference and is the same as one world of objects, so it is called 'non-discriminating.' Another explanation is that the internal collective karmic force of the Alaya-consciousness senses a wind in the place where it resides, and for other worlds, there is no meaning of enjoyment, so the transformed appearance of the world of objects is uninterrupted, and therefore it is called 'non-discriminating.' It can also be said that because it is not sentient beings, it is called 'non-discriminating.' While the roots, dust, etc., do not discriminate, they are included in the category of sentient beings, so they are called 'discriminating.' Furthermore, the realm that the Alaya-consciousness is related to is very subtle, and even the wise people of the world find it difficult to understand. Dharma Master Jingyun said that the Alaya-consciousness is now the self-nature of knowing the Dharma, just like the eye-consciousness generally sees the jungle. A single thought of the eye-consciousness discriminately understands and knows the self-nature of the Dharma. The Alaya-consciousness is also like this, in a single thought, it can instantly know the countless hundreds and thousands of differences between the internal body and the external world of objects. Knowing the previous things through practice and understanding separately is called knowing the self-nature, and it gets the name 'instantaneous measurement.' Therefore, it is known that the Alaya-consciousness generates multiple practices and understandings in each thought, and since there are many practices and understandings, the related thoughts are very subtle, and the wise people of the world cannot understand it either. Furthermore, the Alaya-consciousness even operates with a single flavor of discernment. Master Kuiji said that the statement of Bodhisattva Dharmapala here is the main text. Dharma Master Shihuyue said, if it is related to the appearance of the world of objects in the three realms, then why does it only say from the initial appropriation to the end of life here? His explanation is that this is only discussing an internal body, and when talking about the external world of objects, it is not based on the actual meaning. Question: If the karma here is extinguished here, just like being born in the upper realm after dying in the broken realm, it is because the karma of this realm is exhausted that it is born. If it is not exhausted, how can it be born in the upper realm? If it is exhausted, why does it still relate to the external world of objects in the lower realm when it is born in the upper realm? If this external world of objects still relates to it when it is born in the upper realm, then this external world of objects should never be extinguished. Meaning says:

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若有情身及外別受用果。須業盡時果盡。有業時緣外器別果。其外共器果未必要須業。一有方便緣。以一切時任運緣彼為境界故。問若爾。如論諸處說第四禪外器雖無三災壞而隨身生滅。所隨生滅器既是共相果如何者滅時。以一切時任運緣故。下諸界地理雖應然。且據四禪論不明故。義曰。且約勝緣故為此說。其義者如何。一有情感得一處舍宅等緣。其此外器有情共感。雖共一業招。而此一眾生業力便增。有別受用勝緣故。若此勝緣在。余有情隨之得變。若無勝緣此處亦感。問若然此一有情復余有情所共緣者。亦隨勝緣說感。諸有情所及勝緣既在。而復有情亦應緣之。理既難妨。不可取之。又如地獄必惡業招。若生人天其何業感。若在色界亦得緣者。何故色界身猶起地獄諸不善業而能感果。故有大妨。設護法菩薩此義如何。義曰。若在上界不緣地獄。其理無妨。然欲界人天何時造彼業者。此若人天所感之業。必是善感。以人天不受彼生。若惡感招必定受生加以別惡業等。故於此中無妨。如見糞計名為美食。其理如此。又第八若不緣上界色等者。如其天眼通者此眼根豈第八緣耶。答不緣。若爾。如何名唯識。答種子生故名唯識。非識所緣故。六七識界為緣等。又云若緣爾。何故不許緣上界耶。義曰。若往彼界。何緣不護

緣。其色界系色。非第八緣。見相別系故。依彼為問。自變為影像故。馬勝比丘事。入凈土等皆如意往隨所見即變。屬見分系。然色界者。色系緣。當言于欲界中緣狹小執受境等者。(泰云)狹小廣大不唯取身亦取種子為執受境。以是狹廣因故亦是果故。問八七識種既非狹廣因果。此中攝不。答如論說欲界心名為小心。色界等心名為大心。既小大心種故亦名狹廣云云。備師云。此文亦順護法義。若從護月。應云欲界賴耶緣五種境。乃至非想具緣五境。故補闕云。此一段文但明緣于內身。以文皆說緣執受故。欲界身狹小色界身廣大。空處識處已上賴耶但緣種子。而言空識二處緣無量執受境者。由作空識遍滿觀故熏成種。賴耶緣彼遍滿觀故名緣無量。從識處遍滿觀。設更復推求離識已外更無若色非色可得。遂起無所有解熏成種子。當地賴耶緣彼種子名緣微細執受境。非想心行最細熏成種子。故彼賴耶緣自地種子時。名緣極微細執受境。外器世界云何得知一欲界量。云何應知一色界量。三藏云。稱第四禪量向下所蓋是一欲界一色界量。如初靜慮覆一小千世界。即有千四天下有一梵王。第二靜慮覆中千界。即覆千梵王界。第三禪慮覆大千界。即覆百萬梵王之界。第四禪覆無量界。即覆無量梵王之界。故依第四靜慮所有疆界下所

{ "translations": [ "緣。其系屬的色法，不是第八識所緣的緣，因為見分所緣的相是不同的。因此依據第八識來提問。第八識自身變現為影像的緣故。如馬勝比丘的事蹟，進入凈土等都是隨心如意，隨著所見而變化。屬於見分所繫屬。然而，色界所繫的緣，應當說在欲界中緣狹小執受境等。（泰法師說）狹小廣大不只是指身體，也包括種子作為執受境。因為這是狹廣的因，也是果。問：第八識和第七識的種子既然不是狹廣的因果，那麼包含在這裡面嗎？答：如論中所說，欲界的心名為小心，色界等的心名為大心。既然有小大心的種子，也名為狹廣，如此等等。備師說：這段文字也順應護法的觀點。如果按照護月的觀點，應當說欲界的阿賴耶識緣五種境，乃至非想非非想處具緣五境。所以補闕說：這一段文字只是說明緣于內身，因為文中都說緣執受的緣故。欲界的身狹小，色界的身廣大。空無邊處和識無邊處以上的阿賴耶識只是緣種子。說空無邊處和識無邊處緣無量執受境，是因為作空和識的遍滿觀想，熏成種子。阿賴耶識緣彼遍滿觀想，所以名為緣無量。從識無邊處的遍滿觀想，假設更進一步推求，除了識以外，沒有色法和非色法可以得到，於是生起無所有的理解，熏成種子。當地的阿賴耶識緣彼種子，名為緣微細執受境。非想非非想處的心行最細微，熏成種子。所以彼地的阿賴耶識緣自地的種子時，名為緣極微細執受境。外在的器世界如何得知一個欲界的量？如何應當知道一個色界的量？三藏說：稱第四禪的量向下所覆蓋的是一個欲界和一個色界的量。如初禪覆蓋一個小千世界，即有一千個四天下，有一個梵天王。第二禪覆蓋中千世界，即覆蓋一千個梵天王界。第三禪覆蓋大千世界，即覆蓋一百萬個梵天王的世界。第四禪覆蓋無量世界，即覆蓋無量的梵天王的世界。所以依據第四禪所有疆界的下所", "現代漢語譯本 緣。其系屬的色法，不是第八識（Alaya-vijnana）所緣的緣，因為見分（Darshana-bhaga）所緣的相是不同的。因此依據第八識（Alaya-vijnana）來提問。第八識（Alaya-vijnana）自身變現為影像的緣故。如馬勝比丘（Asvajit）的事蹟，進入凈土等都是隨心如意，隨著所見而變化。屬於見分（Darshana-bhaga）所繫屬。然而，色界所繫的緣，應當說在欲界中緣狹小執受境等。（泰法師說）狹小廣大不只是指身體，也包括種子作為執受境。因為這是狹廣的因，也是果。問：第八識（Alaya-vijnana）和第七識（Manas-vijnana）的種子既然不是狹廣的因果，那麼包含在這裡面嗎？答：如論中所說，欲界的心名為小心，色界等的心名為大心。既然有小大心的種子，也名為狹廣，如此等等。備師說：這段文字也順應護法的觀點。如果按照護月的觀點，應當說欲界的阿賴耶識（Alaya-vijnana）緣五種境，乃至非想非非想處具緣五境。所以補闕說：這一段文字只是說明緣于內身，因為文中都說緣執受的緣故。欲界的身狹小，色界的身廣大。空無邊處和識無邊處以上的阿賴耶識（Alaya-vijnana）只是緣種子。說空無邊處和識無邊處緣無量執受境，是因為作空和識的遍滿觀想，熏成種子。阿賴耶識（Alaya-vijnana）緣彼遍滿觀想，所以名為緣無量。從識無邊處的遍滿觀想，假設更進一步推求，除了識以外，沒有色法和非色法可以得到，於是生起無所有的理解，熏成種子。當地的阿賴耶識（Alaya-vijnana）緣彼種子，名為緣微細執受境。非想非非想處的心行最細微，熏成種子。所以彼地的阿賴耶識（Alaya-vijnana）緣自地的種子時，名為緣極微細執受境。外在的器世界如何得知一個欲界的量？如何應當知道一個色界的量？三藏說：稱第四禪的量向下所覆蓋的是一個欲界和一個色界的量。如初禪覆蓋一個小千世界，即有一千個四天下，有一個梵天王。第二禪覆蓋中千世界，即覆蓋一千個梵天王界。第三禪覆蓋大千世界，即覆蓋一百萬個梵天王的世界。第四禪覆蓋無量世界，即覆蓋無量的梵天王的世界。所以依據第四禪所有疆界的下所" ], "english_translations": [ "The form (rupa) that is related to it is not the condition (緣, hetu) that the eighth consciousness (Alaya-vijnana) cognizes, because the appearances cognized by the seeing-aspect (Darshana-bhaga) are different. Therefore, the question is based on the eighth consciousness (Alaya-vijnana), because the eighth consciousness (Alaya-vijnana) itself transforms into images. Like the story of Bhikshu Asvajit, entering Pure Lands and so on are all as desired, changing according to what is seen. It belongs to the seeing-aspect (Darshana-bhaga). However, the condition (緣, hetu) related to the Form Realm (Rupa-dhatu) should be said to be related to the narrow and small objects of appropriation (執受境, grhyamanavisaya) in the Desire Realm (Kama-dhatu), etc. (Master Tai said) 'Narrow and vast' does not only refer to the body, but also includes seeds (bija) as objects of appropriation (執受境, grhyamanavisaya). Because this is the cause of narrowness and vastness, it is also the result. Question: Since the seeds (bija) of the eighth and seventh consciousnesses (Alaya-vijnana and Manas-vijnana) are neither the cause nor the result of narrowness and vastness, are they included in this? Answer: As the treatise says, the mind of the Desire Realm (Kama-dhatu) is called a small mind, and the mind of the Form Realm (Rupa-dhatu), etc., is called a large mind. Since there are seeds (bija) of small and large minds, they are also called narrow and vast, and so on. Master Bei said: 'This passage also accords with the view of Dharmapala. If according to Devachandra, it should be said that the Alaya-vijnana of the Desire Realm (Kama-dhatu) cognizes five kinds of objects, and even the Realm of Neither Perception Nor Non-Perception fully cognizes five objects.' Therefore, Buque said: 'This passage only explains the cognition of the inner body, because the text all speaks of cognizing appropriation (執受, grhyamana).' The body of the Desire Realm (Kama-dhatu) is narrow and small, and the body of the Form Realm (Rupa-dhatu) is vast and large. The Alaya-vijnana above the Realm of Boundless Space and the Realm of Boundless Consciousness only cognizes seeds (bija). Saying that the Realm of Boundless Space and the Realm of Boundless Consciousness cognize limitless objects of appropriation (執受境, grhyamanavisaya) is because of cultivating the contemplation of the pervasiveness of emptiness and consciousness, which perfumes and forms seeds (bija). The Alaya-vijnana cognizes that contemplation of pervasiveness, so it is called cognizing limitlessness. From the contemplation of pervasiveness of the Realm of Boundless Consciousness, suppose one further seeks and finds that apart from consciousness, there is no form (rupa) or non-form (arupa) that can be obtained, and then arises the understanding of non-existence, which perfumes and forms seeds (bija). The local Alaya-vijnana cognizes those seeds (bija), and is called cognizing subtle objects of appropriation (執受境, grhyamanavisaya). The mental activities of the Realm of Neither Perception Nor Non-Perception are the most subtle, perfuming and forming seeds (bija). Therefore, when the Alaya-vijnana of that realm cognizes the seeds (bija) of its own realm, it is called cognizing extremely subtle objects of appropriation (執受境, grhyamanavisaya). How can one know the extent of one Desire Realm (Kama-dhatu) in the external world? How should one know the extent of one Form Realm (Rupa-dhatu)? The Tripitaka says: 'What the measure of the Fourth Dhyana covers downwards is the measure of one Desire Realm (Kama-dhatu) and one Form Realm (Rupa-dhatu). Like the First Dhyana covering a small chiliocosm, there are one thousand four continents and one Brahma King. The Second Dhyana covers a medium chiliocosm, which covers one thousand Brahma King realms. The Third Dhyana covers a great chiliocosm, which covers one million Brahma King realms. The Fourth Dhyana covers limitless realms, which covers limitless Brahma King realms.' Therefore, according to the boundaries of the Fourth Dhyana, what is below" ], "English version The form (rupa) that is related to it is not the condition (緣, hetu) that the eighth consciousness (Alaya-vijnana) cognizes, because the appearances cognized by the seeing-aspect (Darshana-bhaga) are different. Therefore, the question is based on the eighth consciousness (Alaya-vijnana), because the eighth consciousness (Alaya-vijnana) itself transforms into images. Like the story of Bhikshu Asvajit, entering Pure Lands and so on are all as desired, changing according to what is seen. It belongs to the seeing-aspect (Darshana-bhaga). However, the condition (緣, hetu) related to the Form Realm (Rupa-dhatu) should be said to be related to the narrow and small objects of appropriation (執受境, grhyamanavisaya) in the Desire Realm (Kama-dhatu), etc. (Master Tai said) 'Narrow and vast' does not only refer to the body, but also includes seeds (bija) as objects of appropriation (執受境, grhyamanavisaya). Because this is the cause of narrowness and vastness, it is also the result. Question: Since the seeds (bija) of the eighth and seventh consciousnesses (Alaya-vijnana and Manas-vijnana) are neither the cause nor the result of narrowness and vastness, are they included in this? Answer: As the treatise says, the mind of the Desire Realm (Kama-dhatu) is called a small mind, and the mind of the Form Realm (Rupa-dhatu), etc., is called a large mind. Since there are seeds (bija) of small and large minds, they are also called narrow and vast, and so on. Master Bei said: 'This passage also accords with the view of Dharmapala. If according to Devachandra, it should be said that the Alaya-vijnana of the Desire Realm (Kama-dhatu) cognizes five kinds of objects, and even the Realm of Neither Perception Nor Non-Perception fully cognizes five objects.' Therefore, Buque said: 'This passage only explains the cognition of the inner body, because the text all speaks of cognizing appropriation (執受, grhyamana).' The body of the Desire Realm (Kama-dhatu) is narrow and small, and the body of the Form Realm (Rupa-dhatu) is vast and large. The Alaya-vijnana above the Realm of Boundless Space and the Realm of Boundless Consciousness only cognizes seeds (bija). Saying that the Realm of Boundless Space and the Realm of Boundless Consciousness cognize limitless objects of appropriation (執受境, grhyamanavisaya) is because of cultivating the contemplation of the pervasiveness of emptiness and consciousness, which perfumes and forms seeds (bija). The Alaya-vijnana cognizes that contemplation of pervasiveness, so it is called cognizing limitlessness. From the contemplation of pervasiveness of the Realm of Boundless Consciousness, suppose one further seeks and finds that apart from consciousness, there is no form (rupa) or non-form (arupa) that can be obtained, and then arises the understanding of non-existence, which perfumes and forms seeds (bija). The local Alaya-vijnana cognizes those seeds (bija), and is called cognizing subtle objects of appropriation (執受境, grhyamanavisaya). The mental activities of the Realm of Neither Perception Nor Non-Perception are the most subtle, perfuming and forming seeds (bija). Therefore, when the Alaya-vijnana of that realm cognizes the seeds (bija) of its own realm, it is called cognizing extremely subtle objects of appropriation (執受境, grhyamanavisaya). How can one know the extent of one Desire Realm (Kama-dhatu) in the external world? How should one know the extent of one Form Realm (Rupa-dhatu)? The Tripitaka says: 'What the measure of the Fourth Dhyana covers downwards is the measure of one Desire Realm (Kama-dhatu) and one Form Realm (Rupa-dhatu). Like the First Dhyana covering a small chiliocosm, there are one thousand four continents and one Brahma King. The Second Dhyana covers a medium chiliocosm, which covers one thousand Brahma King realms. The Third Dhyana covers a great chiliocosm, which covers one million Brahma King realms. The Fourth Dhyana covers limitless realms, which covers limitless Brahma King realms.' Therefore, according to the boundaries of the Fourth Dhyana, what is below" ] }

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覆處為一色界為一欲界。言無量者。對寬第三禪慮。故言無量。非謂出過一切數故云無量。以禪十方得有無量諸三界故。是故傍豎有多三界。基云。此約身為論。以身量小故名狹小。有義。以器外有大小量說。等如小千界等。基又說以諸十八界多小說小大緣。如無色界無色無身以何為小大。故說諸界名為大小。以無色界約法處說大小故。其義未解。三藏云。彼心或廣或略熏成種時。第八緣此種。種從現行名廣略等非緣現行。若爾即得說第八識緣三界種子境也。答不然。約功能如欲界名狹小行。種所生現行亦狹小故。如是乃至無色界亦然。若欲色界不說外器為論。以俱緣無量外器界故。第二明相應轉相。云第八俱五法者。基云。此為能熏為是所熏。義曰。非王無力不與能熏相應。而非所熏。以無力能。不從加行心之所引生。故非能熏。夫能熏者。必從前加行心引生者可成能熏。故此五法非是能熏。若爾六識之中異熟舍受。應同此類非能所熏。義曰。師然無失。此為勝義也。又此五法緣境。為緣第八識之境。為別為境緣。問何失。若緣本質境。云何名不同一行相。若別緣者。如五根既為本識等六法所變為六五根。而眼等識何者根。故皆有妨。如實義者。俱緣第八識之境。若爾如何釋同一所緣不同行相。雖境無別。見用各殊

【現代漢語翻譯】 現代漢語譯本 『覆處為一』指的是一個欲界（Kāmadhātu，指眾生有情慾和物質慾望的生存領域）。說『無量』，是相對於第三禪慮（Dhyāna，禪那，指禪定）的寬廣而言，所以說是『無量』。並非說超出了一切數量，所以稱為『無量』。因為禪定十方可以有無量諸三界（Triloka，指欲界、色界、無色界）的緣故。因此，橫向存在多個三界。基（指窺基大師）說，這是就身體而言。因為身體量小，所以稱為狹小。有一種觀點認為，以器世界（Bhājana-loka，指眾生所居住的物質世界）外有大小量來說，等同於小千世界等。基又說，以諸十八界（Dhatus，指眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六境，以及眼識、耳識、鼻識、舌識、身識、意識六識）多少來說大小因緣。比如無色界（Ārūpyadhātu，指沒有物質存在的精神領域）沒有身體，以什麼作為大小？所以說諸界名為大小。因為無色界是就法處（Dharmadhātu，指一切法的總稱）說大小的緣故。這個意義還沒有理解。三藏（指玄奘法師）說，彼心或者廣或者略，熏習成種子時，第八識（Ālaya-vijñāna，阿賴耶識，又稱藏識）緣此種子。種子從現行（指現前的行為和經驗）而來，名為廣略等，並非緣現行。如果這樣，就可以說第八識緣三界種子境了。回答說，不是這樣的。是就功能來說，比如欲界名為狹小行。種子所生的現行也狹小。像這樣乃至無色界也是這樣。如果就色界（Rūpadhātu，指有物質存在的禪定領域）來說，不說外器世界，因為都緣無量外器世界的緣故。 第二，闡明相應轉相。說第八識俱有五法，基說，這是能熏還是所熏？義說，非王（指心王，即八識中的識）沒有力量，不與能熏相應，而非所熏。因為沒有力量，不能從加行心（指修行過程中有意識的努力）所引生。所以不是能熏。能熏，必定是從前加行心引生才能成為能熏。所以這五法不是能熏。如果這樣，六識之中的異熟舍受（指由異熟果報所引起的舍受），應該同此類，非能所熏。義說，師（指玄奘法師）說沒有過失。這是勝義（指究竟真實的意義）啊。又，這五法緣境，是緣第八識的境，還是別緣境？問，有什麼過失？如果緣本質境（指事物本身），為什麼名稱不同一行相？如果別緣，像五根（指眼、耳、鼻、舌、身五根）既為本識等六法所變，變為六五根，而眼等識以何為根？所以都有妨礙。如實義是，都緣第八識的境。如果這樣，如何解釋同一所緣不同行相？雖然境沒有差別，見用各自不同。

【English Translation】 English version 'Covered place as one' refers to one Kāmadhātu (the realm of beings with sensual and material desires). Saying 'immeasurable' is in relation to the vastness of the third Dhyāna (meditative absorption), hence it is called 'immeasurable'. It does not mean that it exceeds all numbers, therefore it is called 'immeasurable'. Because in the ten directions of Dhyāna, there can be immeasurable Triloka (the three realms: Kāmadhātu, Rūpadhātu, and Ārūpyadhātu). Therefore, there are multiple three realms horizontally. Ji (referring to Master Kuiji) said that this is discussed in terms of the body. Because the body's size is small, it is called narrow. One view is that it is spoken of in terms of the size of the external container world (Bhājana-loka), equivalent to a small chiliocosm, etc. Ji also said that the size of the eighteen Dhatus (the six sense organs: eye, ear, nose, tongue, body, mind; the six sense objects: form, sound, smell, taste, touch, dharma; and the six consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness) is discussed in terms of their causal conditions. For example, the Ārūpyadhātu (the formless realm) has no body, so what is used as size? Therefore, the Dhatus are called size. Because the Ārūpyadhātu is discussed in terms of the Dharmadhātu (the totality of all dharmas). The meaning of this has not yet been understood. The Tripiṭaka Master (referring to Xuanzang) said that when that mind is either broad or narrow, and it is perfumed into a seed, the eighth consciousness (Ālaya-vijñāna, the storehouse consciousness) conditions this seed. The seed comes from present action (present actions and experiences), and is called broad or narrow, etc., not conditioning the present action. If so, it can be said that the eighth consciousness conditions the seed-object of the three realms. The answer is, it is not like this. It is spoken of in terms of function, for example, the Kāmadhātu is called narrow conduct. The present action produced by the seed is also narrow. Like this, and so on, even the Ārūpyadhātu is like this. If it is spoken of in terms of the Rūpadhātu (the form realm), the external container world is not discussed, because they all condition the immeasurable external container world. Secondly, clarifying the aspect of corresponding transformation. It is said that the eighth consciousness is accompanied by five dharmas. Ji said, is this the perfumer or the perfumed? Yi said, the non-king (referring to the mind-king, i.e., the consciousnesses among the eight consciousnesses) has no power, and does not correspond to the perfumer, but is the perfumed. Because it has no power, it cannot be produced by the intentional effort of the preparatory mind. Therefore, it is not the perfumer. The perfumer must be produced by the intentional effort of the previous preparatory mind in order to become the perfumer. Therefore, these five dharmas are not the perfumer. If so, the resultant equanimity feeling (the feeling of equanimity resulting from the ripening of karma) among the six consciousnesses should be the same as this kind, neither the perfumer nor the perfumed. Yi said, the Master (referring to Xuanzang) said there is no fault. This is the ultimate meaning. Also, the object conditioned by these five dharmas, is it the object of the eighth consciousness, or is it a separate object? Question, what is the fault? If it conditions the essential object (the thing itself), why are the names different and the actions the same? If it conditions separately, like the five sense organs (eye, ear, nose, tongue, body) which are transformed by the fundamental consciousness and the other six dharmas, transforming into six sets of five sense organs, then what is the root of the eye-consciousness, etc.? Therefore, there are obstacles in all cases. The true meaning is that they all condition the object of the eighth consciousness. If so, how to explain that the same conditioned object has different actions? Although the object is not different, the seeing and function are each different.

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。受為領納想為取像等。見有別故。說不同行相。言無記性攝者。補闕云。前已明是異熟所攝即是無記何須重辨。是無記性者。以次前明受數是不苦不樂。以不苦樂受通於三性。然未知此受是何性攝。故今重明是無記性攝。當知余心所行相亦爾者。類四數分別如受。第三明互為緣性轉相。于中初問次解。后牒結之。解中有二。初明賴耶與轉識為二緣。二明轉識與彼賴耶亦為二緣。賴耶為二緣者。一為種子。謂能生彼三性轉識即是因緣。當十因中生起因。二為彼所依即增上緣。謂由賴耶執持五根方生五識。又由賴耶生彼末那為依止故意識得轉。即當十因之內攝受因。以攝受因中定有三緣故。基云。由第八為境故得起第七見分。又由第八中種子故第七得起。具此二義。故作此說。複次諸轉識與阿賴耶識作二緣性等者。景雲。于現法中長養彼種子故。謂依轉識熏賴耶。由此因緣善等轉識更增長明瞭熾盛。熏成三性名言種子。此則現行得為因緣。非望識體。彼種無別體。攬識為性。故總望識說作因緣。即十因中生起因。問現行熏識成種子時為同時成種為異時耶。西方二釋。一解熏時即成種子。二解能熏住滅相時。所熏種子起住生相。二於後法中為彼得生攝植彼種子故。謂彼熏習種賴耶能引當來賴耶識者。能熏生彼本識有分種子

。要待經生。此因方熟。又前據熏現執。后增熏生后種。又前據新熏成熟。后據引發本有生本識種。基云。此中若熏種同時生滅家取此文為正。若異時家於此文云。此謂現行能熏之識與第八識同生同滅熏習第八。非現行與種同時生滅。此中有二諍。一家云。初帙第五。種子七義中雲。若生異類即此念生。若自賴耶非即此剎那。故知現行望種種望現行。是自類異念生。若爾云何釋種子六義唸唸滅俱有。義曰。此但約俱有生滅。非即此剎那中同生同滅。一家云諸種生現現生種必同時。如種子義及此中文等。如第五即等種子七義文。言自類者。謂自種子類。種子生種子自類相生。故非即此剎那。若種望現行名異類。是即此剎那。又舊種望新種亦有異類。即此剎那。故此二釋此處不同。第四明俱轉轉相。先問次解。后結。解中有二。初明俱轉。第二釋通疑。俱轉有三。初明賴耶余識俱轉。二與三受俱轉。三與三性識轉。前中初明根本論。后辨傍生論。言若有心位當與賴耶一時俱轉者。錄說雖通舉有心位無心位皆有。未如實。但取無心位。若取有無心位。即與二識乃至識一時轉。即不得言唯與末那一識俱轉(泰云)略有二證。證末那識無漏觀中無。一後文云。或有成轉識非賴耶識謂阿羅漢。若諸獨覺不退菩薩及諸如來住有心位。

【現代漢語翻譯】 現代漢語譯本：要等待『經生』（指種子生長的時機）。這是因為條件已經成熟。而且，前面所說的是依據『熏習』（指現行識對本識的影響）而產生的現行執著，後面所說的是增加熏習而產生新的種子。前面所說的是依據新熏習成熟，後面所說的是引發本識中原有的種子。窺基法師說：『如果認為熏習和種子是同時生滅的，就採用這段經文作為依據。如果認為熏習和種子是不同時生滅的，就對這段經文解釋說，這是指現行能熏習的識與第八識（阿賴耶識）同時生滅，熏習第八識，而不是指現行識與種子同時生滅。』 這裡有兩種爭論。一種觀點認為，在初帙第五卷中，關於種子的七種含義中說：『如果產生不同類的法，就是指念頭產生。如果是依靠阿賴耶識，就不是指這一剎那。』因此，可知現行識相對於種子，種子相對於現行識，是屬於不同類的念頭產生。如果這樣，又該如何解釋種子六義中『唸唸滅俱有』呢？解釋是：這只是就俱有生滅而言，並非指在這一剎那中同時生滅。 另一種觀點認為，諸種子的產生和現行識的產生，必定是同時的，如種子義以及這段經文等。如第五卷中關於種子七義的文句，說『自類』，是指自種子類。種子產生種子，是自類相生，所以不是指這一剎那。如果種子相對於現行識，就稱為異類，是指這一剎那。而且，舊種子相對於新種子，也有異類，是指這一剎那。因此，這兩種解釋在這裡是不同的。 第四部分說明俱轉的轉相。先提問，再解釋，最後總結。解釋中分為兩部分。首先說明俱轉，第二解釋並消除疑惑。俱轉有三種。首先說明阿賴耶識與其他識俱轉，其次與三種感受俱轉，再次與三種性質的識俱轉。在第一部分中，首先說明根本論，然後辨析傍生論。說到『如果有心位，應當與阿賴耶識一時俱轉』，錄說雖然普遍地舉出有心位和無心位都有，但並不如實。只是取無心位。如果取有心位和無心位，就與二識乃至識一時轉，就不能說只與末那識一識俱轉（泰云）。 略有兩點可以證明末那識在無漏觀中不存在。一是後面的經文說：『或者有成就轉識而非阿賴耶識的，是指阿羅漢（斷盡煩惱的聖人）。如果諸獨覺（獨自覺悟者）、不退菩薩（不會退轉的菩薩）以及諸如來（佛）住在有心位。』

【English Translation】 English version: One must wait for the 'Jing Sheng' (經生) (referring to the time when seeds can grow). This is because the conditions are ripe. Moreover, the former refers to the present clinging based on 'Xun Xi' (熏習) (referring to the influence of present consciousness on the basic consciousness), and the latter refers to increasing Xun Xi to produce new seeds. The former refers to the maturation of newly acquired Xun Xi, and the latter refers to triggering the original seeds in the basic consciousness. Ji (基) said: 'If one believes that Xun Xi and seeds arise and cease simultaneously, then this passage is taken as the basis. If one believes that Xun Xi and seeds arise and cease at different times, then this passage is explained as referring to the present active consciousness that can influence and arise and cease simultaneously with the eighth consciousness (Alaya Consciousness), influencing the eighth consciousness, rather than the present active consciousness and seeds arising and ceasing simultaneously.' There are two disputes here. One view is that in the fifth volume of the first collection, regarding the seven meanings of seeds, it says: 'If different kinds of dharmas arise, it refers to the arising of thoughts. If it relies on the Alaya Consciousness, it does not refer to this moment.' Therefore, it can be known that the present active consciousness relative to seeds, and seeds relative to the present active consciousness, belong to the arising of different kinds of thoughts. If so, how should one explain 'Nian Nian Mie Ju You' (唸唸滅俱有) (momentary cessation and co-existence) in the six meanings of seeds? The explanation is: this only refers to co-existing arising and ceasing, not simultaneous arising and ceasing in this moment. Another view is that the arising of all seeds and the arising of present active consciousness must be simultaneous, such as the meaning of seeds and this passage. As in the sentence about the seven meanings of seeds in the fifth volume, 'Zi Lei' (自類) (self-category) refers to the self-seed category. Seeds produce seeds, which is self-category arising, so it does not refer to this moment. If seeds are relative to the present active consciousness, it is called different category, which refers to this moment. Moreover, old seeds relative to new seeds also have different categories, which refers to this moment. Therefore, these two explanations are different here. The fourth part explains the aspects of co-arising. First, ask a question, then explain, and finally summarize. The explanation is divided into two parts. First, explain co-arising, and second, explain and eliminate doubts. There are three types of co-arising. First, explain the Alaya Consciousness and other consciousnesses co-arising, second, co-arising with the three types of feelings, and third, co-arising with the consciousnesses of the three natures. In the first part, first explain the fundamental theory, and then analyze the collateral theory. Speaking of 'If there is a mind-state, it should co-arise with the Alaya Consciousness at the same time,' the record says that although it generally mentions that both mind-state and no-mind-state exist, it is not as it is. It only takes the no-mind-state. If one takes the mind-state and no-mind-state, it will co-arise with the two consciousnesses and even consciousnesses at the same time, and one cannot say that it only co-arises with the Manas Consciousness (末那識) alone (Taiyun). There are briefly two points that can prove that the Manas Consciousness does not exist in the non-outflow observation. One is that the following passage says: 'Or there are those who achieve the transformation of consciousness but not the Alaya Consciousness, referring to Arhats (阿羅漢) (saints who have exhausted afflictions). If the Pratyekabuddhas (獨覺) (those who awaken independently), non-retrogressing Bodhisattvas (不退菩薩) (Bodhisattvas who do not regress), and Tathagatas (如來) (Buddhas) reside in the mind-state.'

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爾時雖有心而非賴耶。此文既云阿賴耶識與一俱轉謂末那識。得知于無漏觀中設有末那即無賴耶可與俱轉。二即此文云。何以故由此末那我見慢等恒共相應思量行相。明知此中所言末那於二空觀中不得現起。若於有漏觀中設有賴耶。即無末那可與俱轉。以此二證。證賴耶末那若於無漏觀中不得俱轉。而言有心無心位常與賴耶。一時俱轉者。謂無想定及無想異熟故。西方諸德如此文證無漏觀中有末那識。不應道理。自非比量不得成立末那。有義量云。無漏意識有同時根。第六攝故。如有漏意識。有漏意識應無同時根。第六根攝故。如無漏意識。又成法執云。如羅漢有漏意識起時有末那識為同時根。是有漏意故如凡意識。即不可言羅漢所起是人執故。基云此與對法第二相違。彼云又此意遍以一切善不善無記法俱。唯除聖道現行。若處滅定及無學位故。即此文云無心有心皆相違。即滅定無心聖道無學有心尚行。故有相違。依此西方二說。一云末那唯有人我無法我。即如對法三時不現行為正。然此中言有心無心三性位有等者。即除滅定余無心位。謂無心睡眠悶絕入無想定生無想天。非謂滅定中有。今無漏觀無學身中。二乘皆入人空觀。第七唯人我故。不行有漏之識。無漏之識可生。若言滅定亦俱第七。一切時論。此何意也。問

【現代漢語翻譯】 現代漢語譯本 爾時雖有心而非阿賴耶識（Ālayavijñāna，藏識）。這段經文既然說阿賴耶識與一識共同運轉，指的是末那識（Manas-vijnana，意識）。由此可知，在無漏觀（Anāsrava-darśana，無煩惱的觀察）中，即使有末那識，也沒有阿賴耶識可以與之共同運轉。第二點，這段經文說：『為什麼呢？因為這個末那識總是與我見、慢等相應，具有思量的行相。』這清楚地表明，這裡所說的末那識在二空觀（Dvai-śūnyatā-darśana，對人空和法空的觀察）中不會生起。如果在有漏觀（Sāsrava-darśana，有煩惱的觀察）中設有阿賴耶識，就沒有末那識可以與之共同運轉。根據這兩個證據，可以證明阿賴耶識和末那識在無漏觀中不能同時運轉。而說有心和無心位常常與阿賴耶識同時運轉，指的是無想定（Asamjñā-samāpatti，無想禪定）和無想異熟（Asamjñika-vipāka，無想果報）的緣故。西方諸德用這段經文證明無漏觀中有末那識，是不應道理的。如果不是通過比量（Anumāṇa，推理），就不能成立末那識。有一種有義的比量說：『無漏意識有同時的根，因為它被第六識所攝，就像有漏意識一樣。』有漏意識不應有同時的根，因為它被第六根所攝，就像無漏意識一樣。又成就法執的觀點認為：『就像阿羅漢（Arhat，已證得涅槃的聖者）的有漏意識生起時，有末那識作為同時的根，因為這是有漏的意識，就像凡夫的意識一樣。』就不能說阿羅漢所生起的是人執。窺基法師說，這與《對法論》的第二點相違背。《對法論》說：『此外，這個意識普遍與一切善、不善、無記法相應，唯獨聖道現行時除外，因為處於滅盡定（Nirodha-samāpatti，止滅一切感受和思想的禪定）和無學位（Aśaikṣa-bhūmi，無學果位）的緣故。』這段經文說有心和無心相互矛盾，即滅盡定是無心的，而聖道無學是有心的，尚且在執行，所以存在矛盾。根據西方兩種說法，一種認為末那識只有人我和法我，就像《對法論》所說的那樣，三時不現行是正確的。然而，這裡說有心和無心三種性質的位有等等，指的是除了滅盡定之外的其餘無心位，即無心睡眠、悶絕、進入無想定、生於無想天，而不是說滅盡定中也有。現在無漏觀和無學身中，二乘（Śrāvaka-yāna and Pratyekabuddha-yāna，聲聞乘和緣覺乘）都進入人空觀，第七識只有人我，不執行有漏之識，無漏之識可以生起。如果說滅盡定也與第七識俱在，那麼一切時論又是什麼意思呢？問。

【English Translation】 English version At that time, although there is mind, it is not Ālayavijñāna (store consciousness). Since this text says that Ālayavijñāna turns together with one consciousness, it refers to Manas-vijnana (mind consciousness). From this, it can be known that in Anāsrava-darśana (undefiled observation), even if there is Manas, there is no Ālayavijñāna that can turn together with it. Secondly, this text says: 'Why? Because this Manas is always associated with self-view, pride, etc., and has the aspect of thinking.' This clearly shows that the Manas mentioned here does not arise in Dvai-śūnyatā-darśana (the observation of the emptiness of both self and phenomena). If Ālayavijñāna is established in Sāsrava-darśana (defiled observation), there is no Manas that can turn together with it. Based on these two pieces of evidence, it can be proved that Ālayavijñāna and Manas cannot operate simultaneously in undefiled observation. The statement that the states of having mind and not having mind often operate simultaneously with Ālayavijñāna refers to Asamjñā-samāpatti (non-perception meditation) and Asamjñika-vipāka (non-perception retribution). It is unreasonable for the Western masters to use this text to prove that there is Manas in undefiled observation. If it is not through Anumāṇa (inference), Manas cannot be established. There is a meaningful inference that says: 'Undefiled consciousness has a simultaneous root because it is included in the sixth consciousness, just like defiled consciousness.' Defiled consciousness should not have a simultaneous root because it is included in the sixth root, just like undefiled consciousness. Furthermore, the view of achieving the attachment to phenomena holds that: 'Just like when the defiled consciousness of an Arhat (one who has attained Nirvana) arises, there is Manas as a simultaneous root because it is defiled consciousness, just like the consciousness of ordinary beings.' It cannot be said that what the Arhat produces is the attachment to self. Master Kuiji said that this contradicts the second point of the Abhidharma. The Abhidharma says: 'Furthermore, this consciousness is universally associated with all good, unwholesome, and neutral dharmas, except when the holy path is manifest, because it is in Nirodha-samāpatti (cessation meditation) and Asekha-bhumi (state of no more learning).' This text says that having mind and not having mind contradict each other, that is, cessation meditation is without mind, while the holy path of no more learning is with mind and is still operating, so there is a contradiction. According to the two Western views, one holds that Manas only has the self of person and the self of phenomena, just as the Abhidharma says, the three times of non-manifestation are correct. However, the statement here that the states of having mind and not having mind have three natures refers to the remaining states of not having mind other than cessation meditation, that is, mindless sleep, fainting, entering non-perception meditation, and being born in the realm of non-perception, not that there is also Manas in cessation meditation. Now, in undefiled observation and the body of no more learning, the two vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna) both enter the observation of the emptiness of self, the seventh consciousness only has the self of person, does not operate defiled consciousness, and undefiled consciousness can arise. If it is said that cessation meditation is also with the seventh consciousness, then what does the theory of all times mean? Question.

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云何滅定等三時無。而言常與第七識俱轉。答此據心除三位。餘一切位俱。非三位亦有名俱。下言有心定無心定者。即無想定有漏定等。非滅定無漏定。又第二師釋云。即此文為正。末那一切時常有。然對法三時不行亦有義。以第七識雙起人法二我。如二乘入無漏觀等三位。人執末那不行。若菩薩入法空觀聖道等三位。即法執末那不行。此二時中無人執時法執在。二執無時無漏末那生。今遮有漏二執故言無。非人觀中無法執。二空觀中無無漏者。若爾何故此文或與一識俱轉。答此于餘六言或。非唯此一。不然。更加二三等不定故言或。非末那有時有無時無言或也。何故無漏觀中無人法執者。如佛地論對法第二。說所以。言緣阿賴耶以為境界執我起慢思量行相者。準此西方二釋。一護月師。第七第八王見分為我。相分為所。種子等如前已說故。此文唯緣見分故。故唯有我無我所等。故攝論等云。我我所等或唯有我無我所。余處文新來。護法解云。以此準知唯緣第八見分為我。不緣別相分等為所。然言我我所等者。即計第八為我家之我即是我所。其中緣種不緣他界。無漏緣使等如前辨。又複意識染污末那以為依止。彼未滅時相了別縛不得解脫等者。景雲末那執人法體。名為相縛。意識依彼末那相縛不得清凈。名末那大縛。

下文即據意識相見辨於二縛。彼云自身外為相縛所縛。內為無量縛所縛者。近取相縛即是相分。執其實相名為相縛。無量縛者即是見分。由帶煩惱不調柔性。凡所對緣不能安隱。名無量縛。末那滅已。意識于境知空無我。則于相縛而得解脫。設更有文與此相違。應依此中道理會釋。泰云亦今於此中抉擇賴耶俱起流轉。何故后辨意相縛耶。即有二縛。一云因言長理。又解此釋前。若賴耶與意俱必與末那俱起。由意識以末那為依止故。因此即證是有漏意識依染污末那。非諸人空觀中有作執末那。亦即有無漏意識。何者此文既言意識以染污末那為依止。故知能依意識非是法空無漏意識。又言相了別。縛謂意識了別。若言於人空觀中有彼執末那未滅若為能依無漏識有相了別縛。以無我智唯緣真如故。以此雖知所依是人執末那能依是有漏意識。彼未滅時八識相併得解脫非唯意識。基云此文為前文由有顛耶故。末那得有文勢故。如本地分中同時依止意彼未解相依起過行相。今此明之。由有末那故第六起相縛。謂由末那計第八為我故。第六于境起法執。執有等緣境起縛名為相縛。相縛體即六塵。所緣皆縛也。又由有此末那故。八識緣境皆有緣縛。即諸論云謂境界相能生縛也。此縛為由法執末那故起。為由人執故起。若法執者。二乘及

【現代漢語翻譯】 現代漢語譯本 下文根據意識的相見來辨別兩種束縛。他們說自身外在被『相縛』（執著于外在表象的束縛）所束縛，內在被『無量縛』（無盡的束縛）所束縛。從近處來說，『相縛』就是指相分（認識對像），執著於它的真實相狀就叫做『相縛』。『無量縛』就是指見分（能認識的主體），由於帶有煩惱和不調柔的性質，凡是所面對的因緣都不能安穩，所以叫做『無量縛』。當末那識滅除后，意識對於外境認知為空無我，就能從『相縛』中解脫出來。如果還有其他經文與此相違背，應該依據這裡的道理來理解和解釋。 泰法師說，現在在這裡決斷賴耶識（阿賴耶識，第八識）是和末那識一起生起流轉的，為什麼後面才辨別意識的『相縛』呢？這是因為有兩種束縛。一種說法是，因為言語的緣故，道理就顯得長了。另一種解釋是，這個解釋在前面。如果賴耶識和意識同時生起，那麼必定和末那識一起生起，因為意識以末那識為依止的緣故。因此就證明有漏的意識是依靠染污的末那識的，而不是在諸人空觀中，有執著的末那識。也因此就有無漏的意識。為什麼呢？因為這段經文既然說意識以染污的末那識為依止，所以可知能依止的意識不是法空無漏的意識。又說『相了別』，『縛』是指意識的了別。如果說在人空觀中，那個執著的末那識沒有滅除，那麼作為能依止的無漏識，會有『相了別縛』嗎？因為無我智只能緣于真如的緣故。因此，雖然知道所依止的是人執的末那識，能依止的是有漏的意識，但當它沒有滅除的時候，八識的相都會一起得到解脫，不僅僅是意識。 窺基法師說，這段經文是爲了說明前面的經文由於有顛倒的緣故，末那識才得以存在。就像《瑜伽師地論·本地分》中，同時依止的意識，他們沒有理解相依而起的過失和行相，現在在這裡說明它。由於有末那識的緣故，第六識（意識）才生起『相縛』，就是因為末那識執計第八識（阿賴耶識）為我的緣故，第六識對於外境生起法執，執著有等等的緣境而生起的束縛，叫做『相縛』。『相縛』的本體就是六塵（色、聲、香、味、觸、法），所緣的都是束縛。又因為有這個末那識的緣故，八識緣于外境都有緣縛，就像諸論中所說的，所謂的境界相能夠產生束縛。這個束縛是由法執的末那識引起的，還是由人執引起的呢？如果是法執引起的，那麼二乘（聲聞乘和緣覺乘）以及...

【English Translation】 English version The following text distinguishes between the two bonds based on the consciousness's perception of appearances. It states that externally, one is bound by the 'appearance bond' (attachment to external appearances), and internally, one is bound by the 'immeasurable bond' (endless bonds). Closely speaking, the 'appearance bond' refers to the appearance aspect (the object of cognition), and clinging to its reality is called the 'appearance bond'. The 'immeasurable bond' refers to the perception aspect (the subject of cognition), which, due to its affliction and lack of gentleness, cannot find peace in any circumstance, hence the name 'immeasurable bond'. When the Manas (Manas-vijnana, the seventh consciousness) is extinguished, the consciousness perceives emptiness and selflessness in the external world, thereby liberating itself from the 'appearance bond'. If there are other texts that contradict this, they should be interpreted in accordance with the principles explained here. Master Tai states that here, we are determining that the Alaya-vijnana (Alaya consciousness, the eighth consciousness) arises and transmigrates together with the Manas. Why is the 'appearance bond' of consciousness discussed later? This is because there are two types of bonds. One explanation is that the reasoning becomes lengthy due to language. Another explanation is that this explanation comes earlier. If the Alaya-vijnana arises simultaneously with consciousness, it must arise together with the Manas, because consciousness relies on the Manas. Therefore, it proves that the defiled consciousness relies on the defiled Manas, and not the clinging Manas in the emptiness contemplation of individuals. Thus, there is also undefiled consciousness. Why? Because this text states that consciousness relies on the defiled Manas, so it is known that the consciousness that relies on it is not the undefiled consciousness of emptiness of phenomena. It also speaks of 'appearance discrimination', where 'bond' refers to the discrimination of consciousness. If it is said that in the contemplation of emptiness of individuals, that clinging Manas has not been extinguished, then would the undefiled consciousness that relies on it have an 'appearance discrimination bond'? Because the wisdom of no-self only perceives Suchness (Tathata). Therefore, although it is known that what is relied upon is the Manas clinging to individuals, and what relies on it is the defiled consciousness, when it is not extinguished, the aspects of all eight consciousnesses are liberated together, not just consciousness. Master Kuiji states that this text explains that the Manas exists because of the inversions in the previous text. Just like in the 'Local Section' of the Yogacarabhumi-sastra, they did not understand the faults and behaviors of consciousness relying on each other simultaneously, now it is explained here. Because of the Manas, the sixth consciousness (consciousness) arises with the 'appearance bond', which is because the Manas clings to the eighth consciousness (Alaya-vijnana) as self, the sixth consciousness arises with the clinging to phenomena in the external world, and the bonds that arise from clinging to various external conditions are called 'appearance bond'. The substance of the 'appearance bond' is the six sense objects (form, sound, smell, taste, touch, and dharma), and what is perceived are all bonds. Also, because of this Manas, all eight consciousnesses have bonds when perceiving the external world, just like the treatises say, the so-called aspects of the external world can produce bonds. Is this bond caused by the Manas clinging to phenomena, or by the clinging to individuals? If it is caused by the clinging to phenomena, then the two vehicles (Sravakayana and Pratyekabuddhayana) and...

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大乘人聖觀應是有漏。必待所依法執故。今唯知有人執末那。故第六識等起縛。何以如此者。此人執是惑性體粗故。起他識相縛。法執不然。故不為例。能以自識所行境相望為縛。又他境為縛。由末那所緣順第六法識相。所以起縛。若緣無漏。第七不順相。不為縛緣自他境。文以意解縛解解非他于自境起縛。亦緣他境起縛。言或頓不頓緣者。景雲總緣五塵名頓等。泰云此即釋前或於一時與三四乃至七俱。謂若有五識何故定有意識。解此問意。由意識亦得解他五識境故。五識起時定有意識。由此道理。故有三四乃至七俱。次明賴耶與彼七識相應三受俱轉。言此受與轉識相應依彼起者。景雲除彼賴耶受數。明本識別與轉識相應三受俱轉。泰云此受與轉識相應依彼轉識起。言若那落迦等中與純苦無雜受俱時而轉等者。基云此雖瑜伽以三禪樂極唯在意地。地獄苦極亦唯在意地。若地獄火地獄者唯有苦受。如舊攝論與樂相應。又云前本地分五識身地與樂相應者。無此文。今此中文唯者一說。約種子余處文是亦得成熟樂受。若約現行不然。故前第四云四種地獄無樂受。然有多分苦受。如是等苦。此據增苦非謂有樂。又云死為樂者。非謂樂受。苦滅故名樂。其實苦受。又約余輕地獄何妨逢風而為段食。必亦樂相應。今據報樂依樂無妨

【現代漢語翻譯】 現代漢語譯本 大乘修行者所證得的聖觀，應當是有侷限性的（有漏），必定要依賴於對所依之法的執著。現在（我）只知道有人執著于末那識（manas, 末那識，也稱末那，意為『意』，是佛教唯識宗提出的八識之一，是第七識，具有恒常思量的特性，執著于第八識阿賴耶識為『我』），所以導致第六識（第六識，即意識）等生起束縛。為什麼這麼說呢？因為這種人執（對『我』的執著）是迷惑的本性，其體性粗重，所以會引發其他識相的束縛。而法執（對法的執著）則不然，所以不能作為例子。能夠以自己的識所行之境相互觀望而形成束縛，又以他人的境界作為束縛。由於末那識所緣之境順應第六法識之相，所以會生起束縛。如果所緣的是無漏之法，第七識（第七識，即末那識）就不會順應（第六識之）相，也不會成為束縛的因緣，無論是自身之境還是他人之境。文中的意思是說，束縛和解脫在於自身對境界的理解，而不是他人對自身境界的束縛，也包括緣於他人之境而產生的束縛。所說的『或頓或不頓緣』，景雲（可能是人名或術語）認為，總的來說，緣於五塵（色、聲、香、味、觸）名為『頓』等。泰云（可能是人名或術語）認為，這正是解釋前面所說的『或者一時與三四乃至七俱』。意思是說，如果存在五識（眼識、耳識、鼻識、舌識、身識），為什麼一定存在意識呢？這是爲了解釋這個問題。因為意識也可以瞭解其他五識的境界。五識生起時，一定存在意識。根據這個道理，所以會有三四乃至七識同時生起的情況。接下來闡明阿賴耶識（ālayavijñāna, 阿賴耶識，又稱藏識，是佛教唯識宗提出的八識之一，是第八識，是一切法的根本）與彼七識相應，並與三種感受（苦受、樂受、舍受）共同運轉。所說的『此受與轉識相應依彼起』，景雲認為，除去阿賴耶識的受，說明根本識與轉識相應，並與三種感受共同運轉。泰云認為，這種感受與轉識相應，並依彼轉識而生起。所說的『如果在泥犁迦（naraka, 那落迦，地獄）等之中，與純粹的苦受而沒有其他感受雜糅時共同運轉』等，基（可能是人名或術語）認為，雖然《瑜伽師地論》認為三禪的快樂達到極致也只存在於意地（意識的層面），地獄的痛苦達到極致也只存在於意地。如果地獄之火地獄，則只有苦受。如同舊《攝大乘論》所說，與樂相應。又說，前面本地分五識身地與樂相應，沒有這段文字。現在這段中文的『唯』字只是一種說法，從種子的角度來說，其他地方的文字也可能成熟為樂受。如果從現行的角度來說，則不然。所以前面第四卷說，四種地獄沒有樂受，而是有多種苦受。像這樣的痛苦，這是指增加痛苦，而不是說有快樂。又說，死亡是快樂，不是指樂受，而是因為痛苦滅除所以稱為快樂，其實還是苦受。又從其他較輕的地獄來說，不妨有風吹來而作為段食（食物），必定也與快樂相應。現在根據報樂（果報之樂）來說，依樂（依靠快樂）沒有妨礙。

【English Translation】 English version The holy perception of a Mahayana practitioner should be limited (with outflows), necessarily relying on attachment to the Dharma it depends on. Now, (I) only know that some people are attached to Manas (Manas, also known as the seventh consciousness, is the mind that constantly thinks and clings to the Alaya consciousness as 'I'). Therefore, the sixth consciousness (the sixth consciousness, namely the mind consciousness) and others arise with bondage. Why is this so? Because this person's attachment (attachment to 'self') is the nature of delusion, and its substance is coarse, so it will cause the bondage of other consciousness aspects. However, attachment to Dharma (attachment to the Dharma) is not like this, so it cannot be used as an example. It is possible to form bondage by observing the realms of one's own consciousness, and also by taking the realms of others as bondage. Because the object of Manas conforms to the aspect of the sixth Dharma consciousness, bondage will arise. If what is cognized is the unconditioned Dharma, the seventh consciousness (the seventh consciousness, namely Manas) will not conform to (the aspect of the sixth consciousness), nor will it become the cause of bondage, whether it is one's own realm or the realm of others. The meaning of the text is that bondage and liberation lie in one's own understanding of the realm, rather than the bondage of others to one's own realm, and also includes the bondage arising from the realm of others. What is said 'either sudden or not sudden cognition', Jingyun (possibly a person's name or a term) believes that, in general, cognition of the five dusts (form, sound, smell, taste, touch) is called 'sudden' and so on. Taiyun (possibly a person's name or a term) believes that this is precisely to explain what was said earlier 'or at one time with three, four, or even seven together'. It means that if there are five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness), why must there be mind consciousness? This is to explain this question. Because mind consciousness can also understand the realms of other five consciousnesses. When the five consciousnesses arise, there must be mind consciousness. According to this principle, there will be three, four, or even seven consciousnesses arising simultaneously. Next, it is clarified that Alayavijñāna (ālayavijñāna, also known as the storehouse consciousness, is the eighth consciousness proposed by Buddhist Yogācāra, and is the root of all dharmas) corresponds to those seven consciousnesses and operates together with the three kinds of feelings (suffering, pleasure, and neutral). What is said 'this feeling corresponds to the transforming consciousness and arises depending on it', Jingyun believes that, removing the feeling of Alayavijñāna, it explains that the fundamental consciousness corresponds to the transforming consciousness and operates together with the three kinds of feelings. Taiyun believes that this feeling corresponds to the transforming consciousness and arises depending on that transforming consciousness. What is said 'if in Naraka (naraka, hell) and so on, it operates together with pure suffering without other feelings mixed in' and so on, Ji (possibly a person's name or a term) believes that, although the Yogācārabhūmi-śāstra believes that the joy of the third dhyana reaches its peak only in the mind ground (the level of consciousness), the pain of hell reaches its peak only in the mind ground. If it is the hell of fire, there is only suffering. As the old Mahāyānasaṃgraha says, it corresponds to pleasure. It also says that the previous local division of the five consciousness bodies corresponds to pleasure, there is no such text. Now the word 'only' in this Chinese text is just a saying, from the perspective of seeds, the texts in other places may also mature into pleasurable feelings. If from the perspective of present conduct, it is not so. So the previous fourth volume says that there is no pleasure in the four kinds of hell, but there are many kinds of suffering. Such suffering, this refers to increasing suffering, not saying that there is pleasure. It also says that death is pleasure, not referring to pleasurable feelings, but because the cessation of suffering is called pleasure, in fact it is still suffering. Also, from the perspective of other lighter hells, there is no harm in the wind blowing and being used as coarse food, it must also correspond to pleasure. Now, according to the pleasure of retribution (the pleasure of karmic reward), relying on pleasure is not an obstacle.

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。又舊攝論雖有。亦翻未依本。今攝論中無此文。若本地如前會地獄言等者。以鬼畜有苦樂。前樂攝一分有福今苦攝一分無福者。故言等。如顯揚十七卷無等字。雖然唯三受。畜生等言一分。故知餘一分即是純苦。第三明賴耶與三性心俱轉。中景雲。此義小難。西國自有二釋。一云。今言賴耶與三性心俱轉者。始終得與三性心俱。非謂一時。此師即說由前六識率爾尋求等勢力故。一時引起六識等漏。但可一念六識得並。次第唯生意識。意識次第更生六識。六識滅已還唯意識獨起。並是一性無餘性雜。此解與上相違。前明賴耶與七識及三受並是一時得有俱轉。第二師說。等染位中五識相續得有三性與賴耶並。基師又云。西方為五識有次第無次第緣家二說。一有次第緣家義者。以率爾心唯一剎那故。相續唯在等流心。如眼識緣善起至等流心。一類自相續生。耳識復起乃至流。緣不善聲自類相續。前眼善識未滅。耳不善識遂生。故並第八無記三性並起。與五識中更取一識起無記。可知或第七即是。二無次第緣家者。乃至等流五識亦無相續。有二說。一無一念中三性並起。此中據事究竟語名一剎那。非一念中三性並起。二即如前眼善識起至等流心時。耳識率爾心起。乃至耳不善等流心生。眼識亦生。故此一時善不善並。問若五

識起善惡。必意識引。如耳識起。意引不善生。眼識無能引。應不起善。義曰。初起善惡必由意引。若已引者更不須引。故於后時眼還生善。問若境平等。可眼耳二識要隔三剎那方起惑。或於境貪愛。何妨隔一二剎那即起。若爾眼耳即不併生。義曰要須隔三剎那。五識類等故。雖于境貪愛以五識類等故。不得隔一二念即生。又義。隔一二剎那亦有起惡。若爾無三性並。義曰。容有此義。故於平等境時起三性心。如前說。自下第二釋疑難。文分有四。初明賴耶與轉識俱起而不相應。二明與轉識俱起而不相違。三明諸識取境總別。四辨末那諸地恒起不與善等相違。於此四文各通疑難。初難云。如一行故心起。起多心所而得相應。今一行者身。八識三受一時俱起。應得相應。故今為通云。雖與轉識俱轉。亦與容受容善等心法俱轉者。此約前識俱受俱性俱門為有法。然不應說與彼相應為法。即合為宗。何以故不與同緣轉故。立因。如眼識下。出同法喻。凡相應法必須四義等。今經俱起而不同依一根及不同緣。故不相應。略不辨根不同。三藏云。眼根眼識得言同境不名同緣。緣是心法有所緣慮。眼根是色但是對境不得名緣境。如雜心說。五根但是境界有對非緣有對。泰云。外人作量難汝賴耶識應與轉識三性三受相應。俱時轉故。

【現代漢語翻譯】 現代漢語譯本 辨別善惡。必定是意識引導。比如耳識生起，意識引導不善產生。眼識沒有引導能力，應該不會產生善。解釋說：最初生起善惡必定由意識引導。如果已經引導，就不需要再次引導。所以在之後，眼識也能產生善。問：如果境是平等的，為什麼眼識和耳識要間隔三個剎那才能生起迷惑？或者對於境產生貪愛，為什麼不能間隔一兩個剎那就生起？如果這樣，眼識和耳識就不能同時產生。解釋說：必須間隔三個剎那。因為五識的類別相同。雖然對於境產生貪愛，因為五識的類別相同，所以不能間隔一兩個念頭就生起。另一種解釋：間隔一兩個剎那也有可能生起惡。如果這樣，就沒有三性同時存在的情況。解釋說：可能存在這種情況。所以在平等境的時候，會生起三性心，如前面所說。下面第二部分解釋疑問和困難。文章分為四個部分。首先說明阿賴耶識（Ālaya-vijñāna）與轉識（pravṛtti-vijñāna）同時生起但不相應。第二說明與轉識同時生起但不相違背。第三說明諸識（vijñāna）取境的總別。第四辨析末那識（manas）在各個地恒常生起，不與善等相違背。在這四個部分中，分別解答疑問和困難。首先提出疑問：比如一個行為導致一個心的生起，生起多個心所（cetasika）而能夠相應。現在一個行為，八識（aṣṭa vijñāna）和三種感受（三受）同時生起，應該能夠相應。所以現在爲了解答這個問題說：雖然與轉識同時運轉，也與容受容善等心法同時運轉。這是以前識俱受俱性俱門作為有法。但是不應該說與它們相應作為法。即合起來作為宗。為什麼呢？因為不同時緣轉。立因。如眼識下。舉出同法喻。凡是相應的法必須四義相同。現在經中說同時生起，但是不同依一根，也不同緣。所以不相應。這裡省略了辨析根的不同。三藏（Tripiṭaka）說：眼根（cakṣur-indriya）和眼識（cakṣur-vijñāna）可以說同境，但不能說是同緣。緣是心法有所緣慮。眼根是色法，只是面對境，不能說是緣境。如《雜心論》所說，五根（pañcendriya）只是境界有對，不是緣有對。泰法師說：外人作量來為難你們，阿賴耶識應該與轉識三性三受相應，因為是同時運轉的緣故。

【English Translation】 English version Distinguishing good and evil. It must be the consciousness (manas) that guides. For example, when ear-consciousness (śrotra-vijñāna) arises, consciousness guides the arising of unwholesome [states]. Eye-consciousness (cakṣur-vijñāna) has no guiding ability, so it should not give rise to wholesome [states]. The explanation says: Initially, the arising of good and evil must be guided by consciousness. If it has already guided, there is no need to guide again. Therefore, later on, eye-consciousness can also give rise to wholesome [states]. Question: If the object (viṣaya) is equal, why do eye-consciousness and ear-consciousness need to be separated by three kṣaṇas (剎那, moments) to give rise to delusion (moha)? Or, if one develops craving (tṛṣṇā) for the object, why can't it arise after one or two kṣaṇas? If that were the case, eye-consciousness and ear-consciousness could not arise simultaneously. Explanation: It must be separated by three kṣaṇas because the categories of the five consciousnesses (pañca-vijñāna) are the same. Although one develops craving for the object, because the categories of the five consciousnesses are the same, it cannot arise after one or two moments. Another explanation: It is also possible for evil to arise after one or two kṣaṇas. If that were the case, there would be no simultaneous existence of the three natures (tri-svabhāva). Explanation: This situation is possible. Therefore, in the case of an equal object, the mind of the three natures arises, as mentioned earlier. The second part below explains doubts and difficulties. The text is divided into four parts. First, it explains that the Ālaya-vijñāna (阿賴耶識, storehouse consciousness) and the pravṛtti-vijñāna (轉識, active consciousness) arise simultaneously but are not in correspondence (apratiṣṭhita). Second, it explains that they arise simultaneously with the pravṛtti-vijñāna but are not contradictory. Third, it explains the general and specific ways in which the consciousnesses (vijñāna) grasp objects. Fourth, it distinguishes that the manas (末那識, mind consciousness) constantly arises in all the grounds (bhūmi), and is not contradictory to wholesome [states] and so on. In these four parts, doubts and difficulties are answered respectively. First, a question is raised: For example, one action causes the arising of one mind, and the arising of multiple mental factors (cetasika) can be in correspondence. Now, one action, the eight consciousnesses (aṣṭa vijñāna) and the three kinds of feelings (三受, three sensations) arise simultaneously, so they should be able to correspond. Therefore, to answer this question, it is said: Although it operates simultaneously with the pravṛtti-vijñāna, it also operates simultaneously with mental dharmas such as receptivity and wholesomeness. This uses the previous [discussion of] simultaneous reception, simultaneous nature, and simultaneous aspects as the subject (dharmin). However, it should not be said that it corresponds with them as a dharma. That is, combining them as the thesis (pakṣa). Why? Because they do not operate with the same object. Establishing the reason (hetu). As in the example of eye-consciousness below. Giving an example of similar dharma (sādharmya-dṛṣṭānta). All corresponding dharmas must have the same four meanings. Now, the sutra says that they arise simultaneously, but they do not rely on the same sense base (indriya), nor do they operate with the same object. Therefore, they are not in correspondence. The distinction of the difference in sense bases is omitted here. The Tripiṭaka (三藏, three baskets) says: The eye-organ (cakṣur-indriya) and eye-consciousness (cakṣur-vijñāna) can be said to have the same object, but they cannot be said to have the same operation. Operation is the mental dharma that has an object of thought. The eye-organ is a form (rūpa), it only faces the object, and cannot be said to operate with the object. As the Zaxin Lun says, the five sense organs (pañcendriya) are only object-confronting, not operation-confronting. Master Tai said: Outsiders make a measure to challenge you, the Ālaya-vijñāna should correspond with the pravṛtti-vijñāna in the three natures and three feelings, because they operate simultaneously.

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猶如心法。今通此難。作二過失。一決定相違。賴耶識不與轉識三性三受得有相應。不同緣故。如眼識眼根等。二不定過。為如心法俱時轉故諸識相應。為如眼根眼識俱時轉故不得相應耶。喻不可全同其法。故云依小分。若全同其法即是其法。不可為喻。問何故轉識不云其容受性二種而有容名。答轉識之名自別賴耶受性名濫故以容別。問舍受無記濫故云容善惡苦樂名有何濫。答又別三數非無此妨。總合性受故標容名。故此中雲亦與容受。不云苦樂。雖三性別題準受應合。故無此過。基又云。猶以容言簡之。其轉識名中自簡。故不言容等。第二難云。一行者身應唯一識。既有多識豈不相違。則是經部薩婆多難。為通此難先引例證。基云應立量云。第八及諸識依一身中俱轉方相違此宗。因云相各異故。喻云如彼心所法一身俱轉。次引二喻。景雲。同喻一事。俱起無違。亦可同。昔人解。初明水與波浪不異。攬水或成波。明不離義。喻七轉識攬賴耶為體。後鏡面喻喻不即義。不攬鏡面以成影像故。泰云。外人難云。一身八識應互相違不得俱轉。以是主故。猶如一國多王不併。論主作決定相違過云。一身心識互不相違。以相異故。心法等立宗中互不相違者。即俱轉義。基云。此據于第八識非一異故有種子故得有諸識並生。今量

云。第八識上容有諸識並生(宗)。不一異故(因)。喻云如水波映象。此中因果道理。若約用別不得名一。如心所性雖無差別。然相異故。若言體殊。波浪雖多體唯一水。故六八識不得言異。因果用別不得言一。如一種子。不自成因果。終望塵等方成故。體即一性。異即不成因果。故不得言異。如水不生火是性異故。今道理亦爾。即如攝論無著等說。以六識等為別有體。又有法即是一體。此二義別。今此中依中道說。二偏俱非。二處總取並是。第三疑雲。如何諸識取境各別而不乖異。為釋此疑。初明眼識取境總別。二類三識。三明身識取境。四例意識。五結顯不違。泰云。大乘中如眼識於一念時取青黃等多色境界。有青黃等多種行解。取相各異互不相違。廣說乃至意識亦爾。當知本識與諸識俱亦不相違。備云。婆沙第三師義當此論。謂如彼論說眼識取色有四師解。一解別緣。二解不了總緣。了別緣。三解同色總緣。別色別緣。當成實義。四解眾色聚集多色生於一色。若不聚集即緣一色生於一識。第四疑雲。如何賴耶性是無記。通與定散三性識並。並不乖異。為釋此疑。故引前說為證。末那性是隱沒散心。通與定位善等並。而無乖異。賴耶與轉識並生互不相違。何怪之有。基云。末那以諸門分別如諸德章可解。緣八為

【現代漢語翻譯】 現代漢語譯本 云：第八識（Alaya-vijñāna，阿賴耶識，又稱藏識）上可以容納諸識同時生起（宗）。因為它們既非完全相同，也非完全相異（因）。譬如水與波浪、鏡子與影像。這裡面的因果道理是：如果從作用的差別來說，就不能說它們是同一個。例如心所的性質雖然沒有差別，但表相是不同的。如果說它們的本體不同，那麼波浪雖多，本體卻只有一水。所以第六識和第八識不能說是相異的。因果的作用不同，就不能說它們是同一個。例如一種子，不能自己成為因果，最終要依靠塵土等條件才能成就。本體即是同一性，不同就不能構成因果，所以不能說是相異的。例如水不能生火，這是因為性質不同。現在的道理也是這樣。就像《攝大乘論》中無著（Asanga）等人所說，認為六識等是各自獨立的本體，又有一種法認為它們是一個整體。這兩種觀點是不同的。現在這裡依據中道的說法，兩種偏頗都不對，兩種觀點都包含一部分真理。第三個疑問是：為什麼諸識所取的境界各不相同，卻不互相違背？爲了解釋這個疑問，首先說明眼識取境的總相和別相，然後是兩類三識，再說明身識取境，接著類比意識，最後總結說明它們並不互相違背。泰法師說：大乘佛教中，例如眼識在一念之間可以取青、黃等多種顏色境界，有青、黃等多種行相和理解，所取的表相各不相同，但互相不違背。廣泛地說，乃至意識也是如此。應當知道，本識（根本識，即阿賴耶識）與諸識同時生起，也不互相違背。備法師說：《婆沙論》中第三師的觀點與此論相符。即如該論所說，眼識取色有四種解釋：第一種解釋是分別緣取；第二種解釋是不完全地總體緣取，而是有分別地緣取；第三種解釋是總體緣取同一種顏色，分別緣取不同的顏色；這符合成實宗的觀點。第四種解釋是眾多顏色聚集在一起，多種顏色產生一種顏色；如果不聚集，就緣取一種顏色，產生一個識。第四個疑問是：為什麼阿賴耶識的性質是無記（非善非惡），卻能與定、散（心定和散亂）、善三種性質的識同時存在，並且不互相違背？爲了解釋這個疑問，所以引用前面的說法作為證明。末那識（Manas-vijñāna，末那識，又稱意根）的性質是隱沒的散亂心，能與定位、善等同時存在，而沒有互相違背。阿賴耶識與轉識（轉變識，即前七識）同時生起，互相不違背，有什麼奇怪的呢？基法師說：末那識以各種方式進行分別，如諸德章所解釋的那樣，緣取第八識作為...

【English Translation】 English version Question: How can the eighth consciousness (Alaya-vijñāna, storehouse consciousness) accommodate the simultaneous arising of all other consciousnesses (sect)? Because they are neither entirely the same nor entirely different (reason). It's like water and waves, a mirror and its reflections. The principle of cause and effect here is: if we consider the differences in function, we cannot say they are the same. For example, although the nature of mental factors (citta-vrtti) is not different, their appearances are different. If we say their essence is different, then although there are many waves, their essence is only one water. Therefore, the sixth and eighth consciousnesses cannot be said to be different. The functions of cause and effect are different, so we cannot say they are the same. For example, a seed cannot become a cause and effect by itself; it ultimately relies on dust and other conditions to be accomplished. Essence is the same nature, and difference cannot constitute cause and effect, so they cannot be said to be different. For example, water cannot produce fire because their natures are different. The current principle is also like this. Just as Asanga and others said in the Mahāyānasaṃgraha, they believe that the six consciousnesses, etc., are independent entities, and another dharma believes that they are one whole. These two views are different. Now, according to the Middle Way, both extremes are incorrect, and both views contain some truth. The third question is: How can the objects taken by the various consciousnesses be different without contradicting each other? To explain this doubt, first explain the general and specific aspects of the objects taken by the eye consciousness, then the two types of three consciousnesses, then explain the objects taken by the body consciousness, then analogize the mind consciousness, and finally summarize that they do not contradict each other. Master Tai said: In Mahayana Buddhism, for example, the eye consciousness can take the realms of many colors such as blue and yellow in one thought, and there are many aspects and understandings of blue and yellow, etc. The appearances taken are different, but they do not contradict each other. Broadly speaking, even the mind consciousness is the same. It should be known that the fundamental consciousness (the Alaya-vijñāna) arises simultaneously with the other consciousnesses and does not contradict each other. Master Bei said: The view of the third teacher in the Vibhasa is consistent with this theory. That is, as the theory says, there are four explanations for the eye consciousness taking color: the first explanation is to separately grasp; the second explanation is to not completely grasp the whole, but to grasp separately; the third explanation is to grasp the same color as a whole, and to grasp different colors separately; this is in line with the Satyasiddhi school's view. The fourth explanation is that many colors gather together, and many colors produce one color; if they do not gather, they grasp one color and produce one consciousness. The fourth question is: How can the nature of the Alaya-vijñāna be neutral (neither good nor evil), but coexist with the consciousnesses of the three natures of fixed, scattered (meditative and distracted), and good, without contradicting each other? To explain this doubt, the previous statement is quoted as proof. The nature of Manas-vijñāna (mind consciousness) is a hidden distracted mind, which can coexist with fixed, good, etc., without contradicting each other. The Alaya-vijñāna arises simultaneously with the transforming consciousnesses (the first seven consciousnesses) and does not contradict each other, so what is strange about that? Master Ji said: The Manas-vijñāna distinguishes in various ways, as explained in the chapters on virtues, taking the eighth consciousness as...

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我我所。有二說。一即緣五為我。緣所為我所。此非正義。各別緣故。二說。即直緣我是我見。為我家之我是我所。問何以得一念中起二心解耶。義曰。第六尚起一切境解。末那何妨。此義為正。又緣見分為我。緣相分為所。諸餘二數有論文相應。或準與十九數相應等。第三果何時斷。世間道伏不伏。如雋師末那章解。此末那又即勝前諸識俱轉中文。彼未了者此亦重決。彼前準云。若與有心無心。不解定不定地。不違善不善故。今時云重決定。即解六識緣自他前文故。故論云又前說也。第五明越流還滅相。中初問次解后結。中有三。初明建立越流。二明趣入通達修習作意。三明建立轉依。建立越流中。初略立宗。謂是一切越流。所以者何已下問答分別。有其七句。至下牒結但牒五句。不牒第三第四。言七句者。一有情根本。二器世間本。三是有情互起根本。一切有情相望互為增上緣故等故。景雲。此文即順護月自身賴耶於他根塵處亦變亦緣而不執持。若不變起他根塵等。云何名見他身生苦樂等。此用自身共相種子於他身處變他身根塵生心自取。其實但是彼器世界攝。而相貌于有情攝也。基云西方二說。一云護月第八上變為他身。二護法不然。謂第八為二變謂根等令身見等。此是不共相業感。二亦共相感。令他見等。故

【現代漢語翻譯】 現代漢語譯本 『我』和『我所』(屬於我的東西)有兩種說法。第一種是，以五蘊(色、受、想、行、識)為『我』，以所緣(攀緣)之物為『我所』。這並非正確的解釋，因為它們是各自不同的緣起。第二種說法是，直接以攀緣為『我』，這是我見(錯誤的自我認知)。以屬於『我』的家宅為『我所』。有人問：為什麼能在同一念頭中產生兩種理解呢？解釋是：第六識(意識)尚且能生起對一切境的理解，末那識(末那識，Manas)又有什麼妨礙呢？這種解釋是正確的。此外，以攀緣見分(認識作用)為『我』，以攀緣相分(認識對像)為『我所』。其他二數(兩種分類)與論中的說法相符，或者可以比照與十九數相應等等。第三果(阿那含果，Anāgāmin)在什麼時候斷除？世間道(世俗的修行方法)是伏(降伏)還是不伏(不降伏)？如雋師在《末那章》中的解釋。這個末那識又與前面諸識(各種意識)一同運轉。那些沒有理解的人，這裡再次明確。前面比照說，如果與有心、無心(有意識、無意識)相關，不理解定地(禪定狀態)和不定地(非禪定狀態)，不違背善和不善。現在說重新決定，就是解釋六識攀緣自身和他人的前文。所以論中說『又前說也』。 第五，闡明越流(超越輪迴)還滅(迴歸寂滅)的相狀。其中先是提問，然後是解釋，最後是總結。其中有三個部分。首先闡明建立越流，其次闡明趣入(進入)、通達(理解)、修習(修行)、作意(專注)，第三闡明建立轉依(轉變所依)。在建立越流中，首先簡略地立宗(確立宗旨)，即是一切越流。為什麼呢？以下是問答分別。有七句話。到下面總結時只摘錄了五句，沒有摘錄第三句和第四句。所說的七句話是：一、有情(眾生)的根本。二、器世間(物質世界)的根本。三、是有情互相生起的根本，一切有情相互之間互為增上緣等等。景法師說：這段文字是順應護月的自身阿賴耶識(Ālaya-vijñāna)在他人根塵(感官和感覺對像)處也變現也攀緣，但不執持。如果不變現生起他人根塵等，怎麼能說見到他人身體而生苦樂等呢？這是用自身共相(共同的相)的種子，在他人身體處變現他人根塵而生心，自己取用。其實這只是彼器世界所攝，而相貌屬於有情所攝。窺基法師說西方有兩種說法。一種說法是護月認為第八識(阿賴耶識)上變為他人身體。二、護法不這樣認為，認為第八識為二變，即根等，使身見等。這是不共相業(不共同的業力)所感。二也是共相(共同的相)所感，使他人見到等等。

【English Translation】 English version There are two views on 'I' and 'what belongs to me' (things that belong to me). The first is to take the five skandhas (form, feeling, perception, mental formations, consciousness) as 'I', and what is grasped as 'what belongs to me'. This is not a correct explanation, because they are separate causes and conditions. The second view is to directly take grasping as 'I', which is self-view (wrong self-perception). To take the house belonging to 'I' as 'what belongs to me'. Someone asks: Why can two understandings arise in the same thought? The explanation is: The sixth consciousness (consciousness) can still give rise to understanding of all realms, so what is the hindrance for Manas (Manas)? This explanation is correct. In addition, taking grasping of the seeing-portion (cognitive function) as 'I', and grasping of the appearance-portion (cognitive object) as 'what belongs to me'. Other two-number (two classifications) are consistent with the statements in the treatise, or can be compared with the correspondence to nineteen numbers, and so on. When is the third fruit (Anāgāmin) cut off? Does the worldly path (secular practice methods) subdue or not subdue? As Master Jun explained in the 'Manas Chapter'. This Manas also operates together with the previous consciousnesses (various consciousnesses). For those who have not understood, it is clarified again here. The previous analogy said that if it is related to mind and no-mind (consciousness and unconsciousness), it does not understand the state of fixedness (meditative state) and unfixedness (non-meditative state), and does not violate good and bad. Now it is said to re-determine, which is to explain the previous text of the sixth consciousness grasping itself and others. Therefore, the treatise says 'also said before'. Fifth, clarify the characteristics of crossing the stream (transcending samsara) and returning to extinction (returning to stillness). Among them, there is first a question, then an explanation, and finally a summary. There are three parts. First, clarify the establishment of crossing the stream, second, clarify entering, understanding, practicing, and focusing, and third, clarify the establishment of transformation of the basis (transformation of what is relied upon). In establishing the crossing of the stream, first briefly establish the doctrine, which is all crossing the stream. Why? The following is a question and answer distinction. There are seven sentences. When summarizing below, only five sentences are excerpted, and the third and fourth sentences are not excerpted. The seven sentences mentioned are: 1. The root of sentient beings. 2. The root of the material world. 3. The root of sentient beings arising from each other, all sentient beings are mutually dominant conditions, and so on. Dharma Master Jing said: This passage is in accordance with the Alaya-vijñāna of Huyuet's own self also manifesting and grasping at the roots and dusts (sense organs and sense objects) of others, but not clinging to them. If it does not manifest and arise the roots and dusts of others, how can it be said that seeing the bodies of others produces suffering and happiness, etc.? This is using the seeds of the common aspect of oneself to manifest the roots and dusts of others in the bodies of others and generate mind, and taking it for oneself. In fact, this is only included in the world of objects, and the appearance belongs to the inclusion of sentient beings. Dharma Master Kuiji said that there are two views in the West. One view is that Huyuet believes that the eighth consciousness (Alaya-vijñāna) transforms into the bodies of others. 2. Dharma Protector does not think so, thinking that the eighth consciousness is two transformations, namely roots, etc., making self-views, etc. This is felt by uncommon karma. Two is also felt by common karma, making others see, etc.

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名增上緣。若護月云亦變為他身者。其他身五根識所依者亦從自身種子而生。即依之識何非自種生耶。應同於根。于立量云。他身眼識應從自身種子生。他身眼根眼眼識之中隨一故。如他身眼根。若他身識所依根自不親生者與我何異。他為增上緣而第八變故。然變為他身是即外器所攝非說變他實根識。托變彼扶根塵。第六識可計為有情等。此中有二業。謂共不共。然共中有二。謂共中共。共中不共。如一外器世界。他共緣受用故。名共中共。如衣物等。唯自所用。他雖有用義名共。然自受用業勝名共中不共。不共中亦二。謂不共中不共。不共中共。謂如自眼根。他識不依唯自識依。名不共中不共。其扶根塵等自不共業招。然亦他第八變。即不共中共。問如自身中眼識所變亦非意等所見者。何況他人。如何名共中共不共中共。敘曰。然以理唯無共者。皆自第八所變。他即不受用。今據相似。如彼唯自受用義。他無用。名不共中不共。其外器世間雖自變者非他用。然受用中有相似義。謂言共用故名共業。余之二句準此應釋。今現亦即變他身實根等義。又有云。二師義者。一云變。第八托他身而變。第二云。眼識依彼第八所變而更變之。若爾。何者不然。豈以眼重依之而便說異。如此等理有識詳之。四者能持一切種子。五于

現世是苦諦體者。酬前因故。六亦是未來苦諦生因者。持種牽當故。七是現在集諦生因者。由迷現識起煩惱業名現集因。第二明趣入通達修習作意。中初明趣入通達。后明修習作意。前中又二。初趣入通達。后釋通疑難。前中五句。初云賴耶攝解脫抉擇分等善法種子非集諦因與流轉相違者。景雲。七方便前發心求解脫。是解脫分。前三方便名隨順抉擇分。暖等四正是抉擇分。此二善根由厭生死趣求聖道。故非集諦。故本地分明十二支。一向是非學非無學。隨流輪故。解脫分等論名為學。與流轉相違。非是有支。故非集諦。然于余處有說未知欲知等。知等三根一向無漏是其道諦。如見道已前七種方便及與見道是未知欲知根體。又別處文說解脫分善。通三界系及與不繫。抉擇分善色無色系及不繫。豈不相違與有此妨。西國有解。三乘無漏種子法爾性成發心已后八解脫分位及順抉擇位。即就此位說此種子亦名順解脫分等。此二善根即是未知當知根體。故言三無漏根一向無漏道諦所攝。又言順解脫分通三界系及不繫者。體是有漏是三界系。由厭生死不定招感。名為不繫。順抉擇分通色無色系及不繫。義亦如前。問解脫分若是有漏。系樂界地即應招感入十二支。若是有支。則十二支亦有是學。何故定言非學無學耶。解云。若是有

【現代漢語翻譯】 現代漢語譯本 現世是苦諦（duhkha satya）的本體，這是對過去行為的回報。 六識是未來苦諦產生的根源，因為它們持有種子並牽引未來的果報。 第七識是現在集諦（samudaya satya）產生的根源，由於對現識的迷惑而產生煩惱和業力，這被稱為現在的集因。 第二部分闡明了趣入、通達和修習作意。首先闡明趣入和通達，然後闡明修習作意。在第一部分中又分為兩個部分：首先是趣入和通達，然後是解釋和消除疑難。在第一部分中有五句話。第一句說，賴耶識（ālaya-vijñāna）所攝的解脫抉擇分（moksha-nirvedha-bhāgīya）等善法種子不是集諦的因，因為它與流轉（samsara）相違背。景法師說，在七方便（saptavidha-upāya）之前發心求解脫是解脫分；前三個方便名為隨順抉擇分；暖位（ūṣmagata）等四個正是抉擇分。這兩種善根由於厭離生死而趣求聖道，所以不是集諦。因此，《本地分》（sthāna-parvan）明確指出十二支（dvādaśāṅga-pratītyasamutpāda）一向是非學非無學（na śaikṣa-nāśaikṣa），因為它隨順流轉。解脫分等在論中被稱為學，因為它與流轉相違背，不是有支（bhavaṅga），所以不是集諦。然而，在其他地方有說未知欲知等，知等三根（ajñāta-jñāsyāmīndriya, ājñendriya, jñātāvindriya）一向是無漏（anāsrava），是道諦（mārga satya）。例如，在見道（darśana-mārga）之前，七種方便以及見道是未知欲知根的本體。另外，別處的經文說解脫分善通三界系（traidhātuka）及與不繫（asamskrta）。抉擇分善通色界（rūpadhātu）、無色界（arūpadhātu）系及不繫。這難道不是相互矛盾，並且存在妨礙嗎？西國有解釋說，三乘（triyāna）無漏種子法爾性成，發心以後八解脫分位以及順抉擇位，即就此位說此種子也名為順解脫分等。這兩種善根即是未知當知根的本體。所以說三無漏根一向是無漏道諦所攝。又說順解脫分通三界系及不繫，本體是有漏，是三界系，由於厭離生死不定招感，名為不繫。順抉擇分通色無色系及不繫，意義也如前。問：解脫分如果是有漏，系樂界地，即應招感入十二支。如果是有支，則十二支也有是學，為什麼一定說非學無學呢？答：如果是有

【English Translation】 English version The present world is the substance of duhkha satya (the truth of suffering). It is a reward for previous causes. The six consciousnesses are the cause of the future arising of duhkha satya (the truth of suffering), because they hold the seeds and draw future retribution. The seventh consciousness is the cause of the present arising of samudaya satya (the truth of the origin of suffering). Due to delusion about present consciousness, afflictions and karma arise, which are called the present cause of accumulation. The second part elucidates the entering, understanding, and cultivating of attention. First, it elucidates entering and understanding, and then it elucidates cultivating attention. In the first part, there are two sub-parts: first, entering and understanding; second, explaining and eliminating difficulties. In the first part, there are five sentences. The first sentence says that the seeds of good dharmas, such as the moksha-nirvedha-bhāgīya (part of liberation) collected by the ālaya-vijñāna (storehouse consciousness), are not the cause of samudaya satya (the truth of the origin of suffering), because they are contrary to samsara (cyclic existence). Master Jing said that aspiring to seek liberation before the seven upāya (expedients) is the part of liberation; the first three expedients are called the anudharma-nirvedha-bhāgīya (part of accordance with discernment); the four of ūṣmagata (warmth) and so on are precisely the nirvedha-bhāgīya (part of discernment). These two kinds of good roots are not samudaya satya (the truth of the origin of suffering) because they are disgusted with birth and death and seek the holy path. Therefore, the sthāna-parvan (section on locations) clearly points out that the dvādaśāṅga-pratītyasamutpāda (twelve links of dependent origination) are always na śaikṣa-nāśaikṣa (neither in learning nor beyond learning), because they follow the flow of samsara (cyclic existence). The part of liberation and so on are called śaikṣa (in learning) in the treatise, because they are contrary to samsara (cyclic existence) and are not bhavaṅga (limb of existence), so they are not samudaya satya (the truth of the origin of suffering). However, in other places it is said that ajñāta-jñāsyāmīndriya, ājñendriya, jñātāvindriya (the three roots of unknown, about to know, and known) are always anāsrava (without outflows) and are mārga satya (the truth of the path). For example, before darśana-mārga (the path of seeing), the seven expedients and darśana-mārga (the path of seeing) are the substance of the root of unknown, about to know. In addition, another text says that the good of the part of liberation pervades the traidhātuka (three realms) and asamskrta (unconditioned). The good of the part of discernment pervades the rūpadhātu (realm of form), arūpadhātu (formless realm), and asamskrta (unconditioned). Isn't this contradictory and obstructive? There is an explanation in the Western Regions that the anāsrava (without outflows) seeds of the triyāna (three vehicles) are naturally formed. After aspiring to enlightenment, the eight liberation positions and the position of accordance with discernment, that is, in this position, this seed is also called the part of accordance with liberation and so on. These two kinds of good roots are the substance of the root of unknown, about to know. Therefore, it is said that the three anāsrava (without outflows) roots are always collected by the anāsrava (without outflows) mārga satya (the truth of the path). It is also said that the part of accordance with liberation pervades the traidhātuka (three realms) and asamskrta (unconditioned). The substance is with outflows, is of the three realms, and is called unconditioned because it is uncertainly induced by aversion to birth and death. The part of accordance with discernment pervades the realm of form, the formless realm, and the unconditioned. The meaning is also the same as before. Question: If the part of liberation is with outflows and is related to the realm of pleasure, then it should induce entry into the twelve links. If it is a limb of existence, then the twelve links also have those that are in learning. Why is it definitely said that it is neither in learning nor beyond learning? Answer: If it is

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漏通感總別二報。入十二支。解脫分等。由厭生死不能牽總。體是有漏猶招別根。有斯進退非十二支。故十二支不得名學。基云。今解五停心等三加行正是解脫分體。並是抉擇分前故。名隨順順抉擇分。其解脫分亦然。從聞慧以去名解脫分。已前據持十二部經等是生得善故。是彼解脫分加行體。非解脫分。解脫界通九地系。自有文。抉擇分。三藏云通七地。四色三無色。若爾如何下說六現觀中雲三依五依生。故知抉擇分是色界五地系。前三方便是抉擇分故。五停心觀等。是散心即欲界系等故。故通七地。暖等四善根。唯在色界故。三依五依亦無違也。此中言非集諦因等者。若勝軍云。此解脫分亦善根。雖體有漏方便善攝。令福分善等種子增長感異熟果。而隨順無漏。正不能感生死總根苦果。言非集諦。如護月等。即由無漏種力。令現行方便有漏善法。福分善根等。二法增長。第二句云。所餘世間所有善根由此生故。轉更明盛者。景雲。世間福分善根。由解勝分等所資導故。轉更明盛。基云。以數習加行善故了達因果。故明也。若護月等亦今加行有漏善及福分等明瞭。第三云。由此因緣乃至速得成立者。景雲。此明福分善種。由此解脫分等資導。轉明盛緣。即能攝養自福分種增長成立。基云。此中由解脫等為因緣故。今

【現代漢語翻譯】 現代漢語譯本 漏通感總別二報：指有漏洞的、共通的感受，總體上和個別上的兩種報應。 入十二支（十二因緣）：進入十二因緣的輪迴。 解脫分等：指解脫道中的加行位等階段。 由厭生死不能牽總：因為厭惡生死輪迴，所以不能被總體的業力所牽引。 體是有漏猶招別根：本體雖然是有漏洞的，但仍然會招感個別的業根。 有斯進退非十二支：有這種進退變化，就不是十二因緣。 故十二支不得名學：所以十二因緣不能被稱為學處。 基云：窺基大師說。 今解五停心等三加行正是解脫分體：現在解釋的五停心觀等三種加行，正是解脫分的本體。 並是抉擇分前故，名隨順順抉擇分：並且在抉擇分之前，所以稱為隨順抉擇分。 其解脫分亦然：解脫分也是這樣。 從聞慧以去名解脫分：從聽聞佛法產生的智慧開始，稱為解脫分。 已前據持十二部經等是生得善故：在此之前，依據受持十二部經等而產生的善，是生來就有的善。 是彼解脫分加行體，非解脫分：是解脫分的加行本體，而不是解脫分本身。 解脫界通九地系：解脫的境界貫通九地。 自有文：經典中有這樣的記載。 抉擇分：抉擇分。 三藏云通七地：三藏中說貫通七地，即四色界和三無色界。 若爾如何下說六現觀中雲三依五依生：如果這樣，為什麼下面說六現觀中說三依和五依而生？ 故知抉擇分是五地系：所以知道抉擇分是五地所繫。 前三方便是抉擇分故：前面的三種方便是抉擇分。 五停心觀等，是散心即欲界系等故：五停心觀等，是散亂心，屬於欲界所繫。 故通七地：所以貫通七地。 暖等四善根，唯在故：暖位等四善根，只在。 三依五依亦無違也：三依和五依也沒有矛盾。 此中言非集諦因等者：這裡說不是集諦的原因等。 若勝軍云：如果勝軍說。 此解脫分亦善根，雖體有漏方便善攝：這個解脫分也是善根，雖然本體是有漏洞的，但方便善巧地攝持。 令福分善等種子增長感異熟果：使福分善等種子增長，感得異熟果報。 而隨順無漏，正不能感生死總根苦果：但隨順無漏法，不能直接感得生死輪迴的總根苦果。 言非集諦：說是非集諦。 如護月等：如護月等所說。 即由無漏種力，令現行方便有漏善法，福分善根等，二法增長：就是由於無漏種子的力量，使現行的方便有漏洞的善法，福分善根等兩種法增長。 第二句云：第二句說。 所餘世間所有善根由此生故，轉更明盛者：其餘世間所有善根由此產生，變得更加明盛。 景雲：景法師說。 世間福分善根，由解勝分等所資導故，轉更明盛：世間的福分善根，由解脫勝分等所資助引導，變得更加明盛。 基云：窺基大師說。 以數習加行善故了達因果，故明也：因為多次修習加行善，所以明瞭因果，因此變得明瞭。 若護月等亦今加行有漏善及福分等明瞭：如果護月等也使現在的加行有漏洞的善和福分等變得明瞭。 第三云：第三句說。 由此因緣乃至速得成立者：由此因緣乃至迅速得到成立。 景雲：景法師說。 此明福分善種，由此解脫分等資導，轉明盛緣，即能攝養自福分種增長成立：這說明福分善的種子，由此解脫分等資助引導，轉為明盛的因緣，就能攝養自己的福分種子，增長成立。 基云：窺基大師說。 此中由解脫等為因緣故：這裡由於解脫等為因緣的緣故。 今

【English Translation】 English version 'Lou Tong Gan Zong Bie Er Bao': Refers to flawed and common feelings, and two kinds of retribution in general and in particular. 'Ru Shi Er Zhi' (Twelve Links of Dependent Origination): Entering the cycle of the twelve links of dependent origination. 'Jie Tuo Fen Deng': Refers to the stages of practice in the path of liberation, such as the preparatory stages. 'You Yan Sheng Si Bu Neng Qian Zong': Because of the aversion to birth and death, one cannot be drawn by the overall karma. 'Ti Shi You Lou You Zhao Bie Gen': Although the essence is flawed, it still attracts individual karmic roots. 'You Si Jin Tui Fei Shi Er Zhi': Having this kind of progress and regress is not the twelve links of dependent origination. 'Gu Shi Er Zhi Bu De Ming Xue': Therefore, the twelve links of dependent origination cannot be called a study. 'Ji Yun': Master Kuiji said. 'Jin Jie Wu Ting Xin Deng San Jia Xing Zheng Shi Jie Tuo Fen Ti': The three practices such as the Five Contemplations of Stopping the Mind that are explained now are precisely the essence of the Liberation Division. 'Bing Shi Jue Ze Fen Qian Gu, Ming Sui Shun Shun Jue Ze Fen': And because it is before the Determination Division, it is called the Compliant Determination Division. 'Qi Jie Tuo Fen Yi Ran': The Liberation Division is also like this. 'Cong Wen Hui Yi Qu Ming Jie Tuo Fen': From the wisdom arising from hearing the Dharma, it is called the Liberation Division. 'Yi Qian Ju Chi Shi Er Bu Jing Deng Shi Sheng De Shan Gu': Before this, the goodness arising from upholding the twelve divisions of scriptures is innate goodness. 'Shi Bi Jie Tuo Fen Jia Xing Ti, Fei Jie Tuo Fen': It is the preparatory essence of the Liberation Division, not the Liberation Division itself. 'Jie Tuo Jie Tong Jiu Di Xi': The realm of liberation permeates the nine realms. 'Zi You Wen': There are such records in the scriptures. 'Jue Ze Fen': Determination Division. 'San Zang Yun Tong Qi Di': The Tripitaka says it permeates the seven realms, namely the four realms of form and the three formless realms. 'Ruo Er Ru He Xia Shuo Liu Xian Guan Zhong Yun San Yi Wu Yi Sheng': If so, why does the following say that in the six direct perceptions, three dependencies and five dependencies arise? 'Gu Zhi Jue Ze Fen Shi Wu Di Xi': Therefore, it is known that the Determination Division is related to the five realms. 'Qian San Fang Bian Shi Jue Ze Fen Gu': The previous three expedient means are the Determination Division. 'Wu Ting Xin Guan Deng, Shi San Xin Ji Yu Jie Xi Deng Gu': The Five Contemplations of Stopping the Mind, etc., are distracted minds, belonging to the realm of desire. 'Gu Tong Qi Di': Therefore, it permeates the seven realms. 'Nuan Deng Si Shan Gen, Wei Zai Gu': The four roots of goodness, such as the Warmth stage, are only in. 'San Yi Wu Yi Yi Wu Wei Ye': There is no contradiction between the three dependencies and the five dependencies. 'Ci Zhong Yan Fei Ji Di Yin Deng Zhe': Here it says it is not the cause of the accumulation of suffering, etc. 'Ruo Sheng Jun Yun': If Shengjun said. 'Ci Jie Tuo Fen Yi Shan Gen, Sui Ti You Lou Fang Bian Shan She': This Liberation Division is also a root of goodness, although the essence is flawed, it is skillfully held by expedient means. 'Ling Fu Fen Shan Deng Zhong Zi Zeng Zhang Gan Yi Shu Guo': Making the seeds of merit and goodness grow and feel the retribution of different fruits. 'Er Sui Shun Wu Lou, Zheng Bu Neng Gan Sheng Si Zong Gen Ku Guo': But following the unconditioned Dharma, it cannot directly feel the suffering of the root of birth and death. 'Yan Fei Ji Di': Saying it is not the accumulation of suffering. 'Ru Hu Yue Deng': As said by Huyue and others. 'Ji You Wu Lou Zhong Zi Li, Ling Xian Xing Fang Bian You Lou Shan Fa, Fu Fen Shan Gen Deng, Er Fa Zeng Zhang': That is, due to the power of the unconditioned seeds, the current expedient flawed good deeds, merit and good roots, etc., grow. 'Di Er Ju Yun': The second sentence says. 'Suo Yu Shi Jian Suo You Shan Gen You Ci Sheng Gu, Zhuan Geng Ming Sheng Zhe': The remaining good roots in the world arise from this, becoming more and more bright. 'Jing Yun': Dharma Master Jing said. 'Shi Jian Fu Fen Shan Gen, You Jie Sheng Fen Deng Suo Zi Dao Gu, Zhuan Geng Ming Sheng': The worldly merit and good roots are aided and guided by the Liberation Victory Division, etc., becoming more and more bright. 'Ji Yun': Master Kuiji said. 'Yi Shu Xi Jia Xing Shan Gu Liao Da Yin Guo, Gu Ming Ye': Because of repeatedly practicing good deeds, one understands cause and effect, so it becomes clear. 'Ruo Hu Yue Deng Yi Jin Jia Xing You Lou Shan Ji Fu Fen Deng Ming Liao': If Huyue and others also make the current expedient flawed goodness and merit, etc., clear. 'Di San Yun': The third sentence says. 'You Ci Yin Yuan Nai Zhi Su De Cheng Li Zhe': From this cause and condition, it can be quickly established. 'Jing Yun': Dharma Master Jing said. 'Ci Ming Fu Fen Shan Zhong, You Ci Jie Tuo Fen Deng Zi Dao, Zhuan Ming Sheng Yuan, Ji Neng She Yang Zi Fu Fen Zhong Zeng Zhang Cheng Li': This shows that the seeds of merit and goodness, aided and guided by this Liberation Division, etc., turn into a bright cause, which can nourish their own seeds of merit, grow and establish. 'Ji Yun': Master Kuiji said. 'Ci Zhong You Jie Tuo Deng Wei Yin Yuan Gu': Here, because of the Liberation, etc., as the cause. 'Jin'

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世間福分善等種子名言無記種轉有功能。善業等種轉有勢力。自解脫分善根種子速得成立。成立者能增勝生果也。又即令福分善等種子速成立。此中邊新熏本有二義。第四云復由此種子故彼諸善法轉明盛生者。景雲。此明福分種能生現行等流果勝。謂由福分自類種增長故。令現起福分轉明盛生。基云。能由解脫分等種故。后自現行善法轉明盛生。又云即福分善現行也。若爾與前轉更明盛何異。述曰勝於前唸唸增故。第五云又次能感乃至諸異熟果者。景雲此明牽異熟果勝。謂即前福分種子非直能生現在等流果。亦感當來所受異熟果。基云此正明福分善業義。非解脫分等善。然非不別感報。下通伏難。難意。論主前說賴耶為雜染因。云何復說為還滅因。於一識中障治並有。豈不相違。論主下引二經成答。初引種子經。若一識中現起解惑。兩法相違。清凈種子依一識中。理便無損。故言薄伽梵說有十八界。由於賴耶有種種界。界是種子亦是因義。又如經說惡叉。乖離故。引第二經。三藏云。西國中見惡叉子。欲似此間染靴無食子也。西國取之將染或押取油。此間無名可翻。故存惡叉。第二明修習作意。中初標后釋。釋中先明三乘未見諦人在見道前但緣轉識為境作四諦觀。修習作意。未能通達阿賴耶識道理。觀苦諦時亦總觀者

。阿賴耶識以未知故。但言緣轉識為境。次明已入道即能通達阿賴耶識。言或入聲聞正性離生等者。景雲。舊言聖性名為正性。凡夫性名為邪性。令入見道舍邪得正。當受無邊生死。令入見道唯除七生。餘生得滅超升離生。今西國解念真如理。名為正性。言離生故即見為共。共為生死本。猶如生食在腹不消為諸病本。將喻名法即名見惑為生。今即見惑故名離生。此中既言菩薩達一切法真如已通達賴耶。即問二乘。二乘見道但觀人無我所顯真如。即不得言達一切法真如法界通達賴耶。以彼菩薩通達二空真如。出觀后復心中了了見賴耶是諸法本。聲聞已見諦者觀苦集時名總通達。以彼賴耶是苦集故。泰云。此文既辨還滅。滅賴耶識名為還滅。今此中言復能通達阿賴耶者。即阿種子賴耶名為還滅。三乘俱即能種子賴耶故名通達。若菩薩通達二無我真已。后得智中即能通達阿賴耶識。當於爾時能總觀察自識內所有一切雜染。亦能了知自賴耶見分自身。或可轉識亦名自身了別。此中身外為相分相縛所縛。內為一切種緣種子度量所縛。基云。此由泛解。示言入獨覺見道者。略而不論。又觀行同故。唯即人執相似。若說聲聞已說獨覺。此中言緣轉識為境者違攝論文。彼云菩薩初學應先學如實因緣。如實因緣故。即阿賴耶識。故相違也

【現代漢語翻譯】 現代漢語譯本 阿賴耶識（Ālayavijñāna，儲存一切種子識）因為不被認知，所以只能說它以轉識（pravṛtti-vijñāna，轉變的意識）為境界。接下來闡明已經入道的人就能通達阿賴耶識。說到『或入聲聞正性離生等』，景雲法師解釋說：『舊時認為聖人的本性稱為正性，凡夫的本性稱為邪性。使人進入見道，捨棄邪性而獲得正性，本應承受無邊的生死輪迴，使人進入見道就能免除七次生死，其餘的生命都能滅盡，超脫生死，遠離輪迴。』現在西國解釋說，體悟真如的道理稱為正性。說『離生』，是因為見解是共同的，而共同的見解是生死的根本，就像生食在腹中不消化，成為各種疾病的根源。用比喻來說明佛法，就是說見惑是生死的根源，現在斷除了見惑，所以稱為『離生』。這裡既然說菩薩通達一切法的真如，就已經通達阿賴耶識，那麼就問二乘（聲聞乘和緣覺乘）。二乘見道只是觀察人無我所顯現的真如，就不能說通達一切法的真如法界。因為菩薩通達二空（人無我和法無我）真如，出定後心中清楚地見到阿賴耶識是諸法的根本。聲聞已經見諦的人，在觀察苦集（苦諦和集諦）時，稱為總通達，因為阿賴耶識就是苦集。泰法師說：『這段文字既然辨析了還滅，滅除阿賴耶識稱為還滅。』現在這裡說『又能通達阿賴耶』，就是說阿賴耶識的種子稱為還滅。三乘（聲聞乘、緣覺乘和菩薩乘）都能通達種子阿賴耶識，所以稱為通達。如果菩薩通達二無我真如后，在後得智中就能通達阿賴耶識。到那時，就能全面觀察自己識內所有的一切雜染，也能了知自己的賴耶識的見分自身。或者轉識也可以稱為自身了別。這裡身外是相分，被相縛所束縛，內是一切種緣種子度量所束縛。基法師說：『這是由於泛泛的解釋。』表示進入獨覺見道的人，略而不論。又因為觀行相同，所以只是就人執相似而言。如果說聲聞，就已經說了獨覺。這裡說以轉識為境界，違背了《攝大乘論》的說法。該論說菩薩初學應該先學習如實因緣，因為如實因緣就是阿賴耶識，所以是相違背的。

【English Translation】 English version Because the Ālayavijñāna (storehouse consciousness) is unknown, it can only be said that it takes the pravṛtti-vijñāna (evolving consciousness) as its object. Next, it clarifies that those who have entered the path can understand the Ālayavijñāna. When it says 'or enters the Śrāvakayāna (vehicle of the hearers) with the nature of rightness and detachment from birth, etc.,' Master Jingyun explains: 'In the past, the nature of a sage was called the nature of rightness, and the nature of an ordinary person was called the nature of evil. Causing people to enter the path of seeing, abandoning evil and attaining rightness, they should have endured endless cycles of birth and death. Causing people to enter the path of seeing, they can avoid seven births, and the remaining lives can be extinguished, transcending birth and death, and departing from reincarnation.' Now, the Western countries explain that realizing the principle of Suchness (Tathatā) is called the nature of rightness. Saying 'detachment from birth' is because views are common, and common views are the root of birth and death, just as raw food in the stomach is not digested and becomes the root of various diseases. Using a metaphor to explain the Dharma, it means that the delusions of views are the root of birth and death. Now, cutting off the delusions of views is called 'detachment from birth.' Since it is said here that the Bodhisattva understands the Suchness of all dharmas and has already understood the Ālaya, then it is asked of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The Two Vehicles only observe the Suchness manifested by the non-self of persons when entering the path of seeing, so it cannot be said that they understand the Suchness of all dharmas and the Dharmadhātu (realm of Dharma). Because the Bodhisattva understands the Suchness of the two emptinesses (emptiness of persons and emptiness of dharmas), after emerging from samadhi, they clearly see in their minds that the Ālayavijñāna is the root of all dharmas. Those Śrāvakas who have already seen the truth are called generally understanding when observing suffering and its origin (Duḥkha and Samudaya), because the Ālayavijñāna is suffering and its origin. Master Tai says: 'Since this passage analyzes cessation, extinguishing the Ālayavijñāna is called cessation.' Now, it says here 'and can also understand the Ālaya,' which means that the seed of the Ālayavijñāna is called cessation. The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) can all understand the seed Ālayavijñāna, so it is called understanding. If a Bodhisattva understands the Suchness of the two non-selves, then in the wisdom attained after enlightenment, they can understand the Ālayavijñāna. At that time, they can fully observe all the defilements within their own consciousness, and can also understand the self of the seeing-portion of their own Ālaya. Or the evolving consciousness can also be called the self-discrimination. Here, the external is the object-portion, bound by the bonds of objects, and the internal is bound by all the seeds of conditions and the measure of seeds.' Master Ji says: 'This is due to a general explanation.' It indicates that those who enter the path of seeing of the Pratyekabuddha are briefly omitted. Also, because the practices are the same, it is only discussed in terms of the similarity of attachment to persons. If the Śrāvaka is mentioned, then the Pratyekabuddha has already been mentioned. Here, saying that it takes the evolving consciousness as its object contradicts the statement in the Mahāyānasaṃgraha. That treatise says that a Bodhisattva who is a beginner should first learn the true causes and conditions, because the true causes and conditions are the Ālayavijñāna, so it is contradictory.

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。一解云。其實菩薩地前作阿賴耶唯識。如攝論說。然通三乘前見道行故。名唯觀轉識。轉識中有離法。故皆緣之。非菩薩不緣第八。又皆緣第八作唯識。然入見諦已后即緣本質第八。若能作唯識觀。此約后得起。若未入見諦。緣本質不若。無後得智故。緣自第六之影。故名緣轉識。非謂本質中不緣第八。攝論約本質。此間約影像。說無過。聲聞等人影。菩薩雙觀。入見諦已去後得起。方實緣阿賴耶。不然不緣。若前不緣第八。后如何得緣。問何聲聞起此觀說。述曰。若不定聲聞根已熟。要得入見諦已方趣大乘。即容可作此觀得有。其根未熟決定人入見道即不然。此文約根已熟不定說。又約種子體說。三乘俱依一切苦集二諦。若有一法未達未遍知。我終示說得漏盡。得體觀已。三乘同觀。若約名隨義別。是依緣者唯雙觀菩薩有二我。即攝論等約體。此亦如是。故有一切皆達。若約名中義隨故。當無二我唯觀人我。故除一切煩惱護菩薩變除二我。觀別如前說。觀故達阿賴耶。如前說無異。又正解。菩薩能知第八非二乘人。二乘人此中見道。依緣轉識觀。后入見諦。了知一切離緣及諸縛等。菩薩地前實緣第八。未緣者故。名緣轉識。后入見諦緣阿賴耶。阿賴耶非二乘緣。自下第三明建立轉依。于中有三。初明轉依。二明轉

【現代漢語翻譯】 現代漢語譯本： 一種解釋是，實際上菩薩在登地之前就已證得阿賴耶識（Ālaya-vijñāna，儲存一切種子識），如《攝大乘論》（Mahāyānasaṃgraha）所說。然而，由於這種觀行貫通聲聞乘、緣覺乘和菩薩乘在見道位之前的修行，所以稱為『唯觀轉識』。轉識（pravṛtti-vijñāna，現行識）中包含離系法（visaṃyoga-dharma，解脫之法），因此都能緣取。並非菩薩不緣取第八識（阿賴耶識）。而且，所有人都緣取第八識而修作唯識觀。然而，進入見諦（darśana-satya，見真諦）之後，就緣取本質第八識。如果能夠修作唯識觀，這是指證得后得智（pṛṣṭhalabdha-jñāna，證得根本智后所獲得的智慧）之後。如果尚未進入見諦，緣取本質第八識的能力不如已證得后得智者，因為他們沒有後得智，所以緣取自身第六識（意識，mano-vijñāna）的影像，因此稱為『緣轉識』。並非說在本質中不緣取第八識。《攝大乘論》是從本質的角度來說，而這裡是從影像的角度來說，兩者說法沒有衝突。聲聞等人緣取影像，菩薩則同時觀照本質和影像。進入見諦之後，證得后得智，才能真正緣取阿賴耶識，否則就不能緣取。如果之前不緣取第八識，之後又如何能夠緣取呢？ 問：哪種聲聞會生起這種觀想呢？ 答：如果是不定性的聲聞，根器已經成熟，需要進入見諦之後才能趣向大乘，那麼就可以修作這種觀想。如果根器尚未成熟，決定要進入見道，那就不能這樣。這段經文是針對根器已經成熟的不定性聲聞說的，也是從種子體的角度來說的。聲聞乘、緣覺乘和菩薩乘都依於一切苦諦（duḥkha-satya，苦的真理）和集諦（samudaya-satya，苦的根源的真理）。如果有一種法沒有通達、沒有遍知，我就不會說已經證得漏盡（āsravakṣaya，煩惱斷盡）。證得體觀之後，三乘的觀想是相同的。如果從名稱上來說，意義會隨著不同而有所區別，這是因為只有雙觀的菩薩才有二我（人我和法我）。《攝大乘論》等是從本體的角度來說，這裡也是如此。所以說一切都通達。如果從名稱中的意義來說，應當沒有二我，只有觀人我（pudgala-ātman，個體之我）。因此，除了所有煩惱，護持菩薩轉變並去除二我。觀想的區別如前所述。通過觀想，就能通達阿賴耶識，如前所述，沒有不同。還有一種正確的解釋是，菩薩能夠了知第八識，而二乘人不能。二乘人在此中見道，依于緣轉識觀。之後進入見諦，了知一切離緣以及諸縛等。菩薩在登地之前實際上是緣取第八識的，因為尚未緣取，所以稱為『緣轉識』。之後進入見諦才緣取阿賴耶識。阿賴耶識不是二乘人所能緣取的。 從下面開始，第三部分說明建立轉依（āśraya-parivṛtti，轉變所依）。其中有三點。首先說明轉依，其次說明轉。

【English Translation】 English version: One explanation is that, in reality, Bodhisattvas cultivate Ālaya-vijñāna (storehouse consciousness) before reaching the Bhumi (stages of Bodhisattva path), as stated in the Mahāyānasaṃgraha (Compendium of the Mahayana). However, because this contemplation is common to the Śrāvakayāna (Vehicle of Hearers), Pratyekabuddhayāna (Vehicle of Solitary Buddhas), and Bodhisattvayāna (Bodhisattva Vehicle) before the Path of Seeing (darśanamārga), it is called 'solely contemplating the evolving consciousness' (pravṛtti-vijñāna). Within the evolving consciousness, there is the 'disjunction from defilements' (visaṃyoga-dharma), so all can be objects of contemplation. It is not that Bodhisattvas do not contemplate the eighth consciousness (Ālaya-vijñāna). Moreover, all cultivate the contemplation of 'consciousness-only' (vijñapti-mātra) by taking the eighth consciousness as the object. However, after entering the Path of Seeing, they contemplate the essential nature of the eighth consciousness. If one can cultivate the contemplation of 'consciousness-only', this refers to arising from the subsequent acquired wisdom (pṛṣṭhalabdha-jñāna). If one has not yet entered the Path of Seeing, the ability to contemplate the essential nature of the eighth consciousness is not as good as those who have attained subsequent acquired wisdom, because they do not have subsequent acquired wisdom, so they contemplate the image of their own sixth consciousness (mano-vijñāna, mind consciousness), therefore it is called 'contemplating the evolving consciousness'. It is not that the eighth consciousness is not contemplated in its essential nature. The Mahāyānasaṃgraha speaks from the perspective of essential nature, while this speaks from the perspective of image, so there is no contradiction in the statements. Śrāvakas and others contemplate the image, while Bodhisattvas contemplate both the essential nature and the image. After entering the Path of Seeing, upon arising from subsequent acquired wisdom, they can truly contemplate the Ālaya-vijñāna, otherwise they cannot. If they do not contemplate the eighth consciousness before, how can they contemplate it later? Question: Which Śrāvakas give rise to this contemplation? Answer: If it is an indeterminate Śrāvaka, whose faculties are already mature, and who needs to enter the Path of Seeing before turning towards the Mahayana, then it is possible to cultivate this contemplation. If the faculties are not yet mature, and they are determined to enter the Path of Seeing, then it is not so. This passage speaks of indeterminate Śrāvakas whose faculties are already mature, and also speaks from the perspective of the seed-nature (bīja-svabhāva). The Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna all rely on the Two Truths of Suffering (duḥkha-satya) and the Origin of Suffering (samudaya-satya). If there is one dharma that has not been penetrated, not been fully known, I will not say that one has attained the extinction of outflows (āsravakṣaya). After attaining the contemplation of the essence, the contemplation of the three vehicles is the same. If speaking from the perspective of name, the meaning will differ according to the difference, this is because only Bodhisattvas who contemplate both (self and dharmas) have two selves (pudgala-ātman and dharma-ātman). The Mahāyānasaṃgraha and others speak from the perspective of essence, and this is also the same. Therefore, it is said that all is penetrated. If speaking from the perspective of meaning within the name, there should be no two selves, only the contemplation of the self of the individual (pudgala-ātman). Therefore, besides all afflictions, protecting Bodhisattvas transform and remove the two selves. The difference in contemplation is as previously stated. Through contemplation, one can penetrate the Ālaya-vijñāna, as previously stated, there is no difference. Another correct explanation is that Bodhisattvas are able to know the eighth consciousness, while those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are not. Those of the Two Vehicles, in this Path of Seeing, rely on the contemplation of the evolving consciousness. Afterwards, they enter the Path of Seeing, and understand all disjunction from conditions and all bonds, etc. Bodhisattvas actually contemplate the eighth consciousness before reaching the Bhumi, because they have not yet contemplated it, therefore it is called 'contemplating the evolving consciousness'. Afterwards, they enter the Path of Seeing and contemplate the Ālaya-vijñāna. The Ālaya-vijñāna is not something that those of the Two Vehicles can contemplate. From below, the third part explains the establishment of the Transformation of the Basis (āśraya-parivṛtti). Within this, there are three points. First, explaining the Transformation of the Basis, second, explaining the transformation.

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依與彼賴耶相違。三明已轉依相。初云修觀。何故乃至當言已斷一切雜染者。景雲。轉依有三。一轉依了因。即十地聖道。二是所轉。即是賴耶雜染種子。三是轉依之體。即是斷惑所離擇滅。此中由前通達真如法界已。故於後起出觀之位彼見斷。說是諸戲論因起根本。界是因義故。初觀有為一切諸行皆由本識因緣集起。是將言推事入理。作真如觀斷諸妄相。先於事中舉本攝末故。收果入因。一切有為皆悉是識。識外無法。是故經言三界虛妄皆一心作。故言略彼諸法于本識中總為一團一積一聚。此為遠方便。但由入習取執不捨。后見受體。有其相貌。為除此相次修空觀。觀此識聚性相皆空無我我所。由此空觀為方便問得證真如。故言為一聚已由緣真如境起修習多修習故而得轉依。此即金剛無礙道斷惑顯真如理。言轉依緣無間當言已阿賴耶者。即在佛地。是解脫道。由此斷故當言已斷雜染者。賴耶持種。由斷賴耶。當知已斷一切緣種之根。基云此言轉依。故有三種。一心轉依。謂真如轉作所依也。二道轉。即無分別智。此是能轉也。三滅性。即擇滅無為。此之所緣即擇滅。由此緣之智緣真如所得故而建立。非作是實法。次明相違有五句。當知轉依由相違故永治賴耶識者。賴耶若在轉依不顯。轉依若顯賴耶即滅。是故相違。

【現代漢語翻譯】 現代漢語譯本： 『依與彼阿賴耶（Ālaya，藏識）相違』，指的是三種光明已經轉依的狀態。最初說的是修觀，為什麼直到最後才說已經斷除一切雜染呢？景師說，轉依有三種：一是轉依的了因，即十地菩薩的聖道；二是所轉，即是阿賴耶識中的雜染種子；三是轉依的本體，即是斷除惑業所證得的擇滅（Nirvana，涅槃）。 這裡，由於先前已經通達真如法界，所以在後來出觀的階段，斷除了見惑。這被稱為是諸種戲論的根本原因。『界』是『因』的意思。最初的觀想是有為法，一切諸行都是由本識的因緣集起。這是將言語推向事物，進入真理，通過作真如觀來斷除各種虛妄之相。先在事物中舉出根本，統攝末節，所以說是收果入因。一切有為法都是識，識之外沒有法。所以經中說『三界虛妄，皆一心作』。因此說，將那些諸法在本識中總括為一團、一積、一聚。這是遠方便。但由於入習取執不捨，後來見到受的本體，有其相貌。爲了去除這種相，接著修空觀，觀想這個識聚的自性與相狀都是空，無我，無我所。通過這種空觀作為方便，得以證得真如。所以說，成為一聚之後，由於緣于真如境界而生起修習，多次修習的緣故，而得以轉依。這即是金剛無礙道，斷除惑業，顯現真如之理。 說到『轉依緣無間當言已阿賴耶者』，指的是在佛地。這是解脫道。由於斷除了阿賴耶識，應當知道已經斷除了一切緣種的根本。基師說，這裡所說的轉依，有三種：一是心轉依，指的是真如轉作所依；二是道轉，即無分別智，這是能轉；三是滅性，即擇滅無為，這是所緣，即擇滅。由此緣之智緣真如所得，因此而建立，並非是實法。 接下來闡明相違有五句。應當知道，轉依由於相違的緣故，永遠地制伏阿賴耶識。阿賴耶識如果存在，轉依就不會顯現；轉依如果顯現，阿賴耶識就會滅除。所以說是相違。

【English Translation】 English version: 'Depending on and contradicting that Ālaya (storehouse consciousness),' refers to the state where the three kinds of enlightenment have already undergone transformation. Initially, it speaks of cultivating contemplation. Why is it that only at the end is it said that all defilements have been severed? Jing says that there are three aspects of transformation: first, the causal condition for transformation, which is the holy path of the ten bhūmis (stages of a Bodhisattva's path); second, that which is transformed, which is the seed of defilement in the Ālaya consciousness; and third, the substance of transformation, which is the cessation of suffering attained by severing afflictions (Nirvana). Here, because one has previously penetrated the realm of Suchness (Tathātā), in the stage of emerging from contemplation, the afflictions of view are severed. This is said to be the root cause of all discursive fabrications. 'Realm' means 'cause'. The initial contemplation is of conditioned phenomena, all actions arising from the causes and conditions of the fundamental consciousness. This is to push language towards things, entering into truth, severing various illusory appearances through contemplating Suchness. First, in things, the root is raised, encompassing the branches, so it is said to gather the fruit into the cause. All conditioned phenomena are consciousness; outside of consciousness, there is no dharma. Therefore, the sutra says, 'The three realms are illusory, all made by one mind.' Thus, it is said that those dharmas are collectively gathered into one mass, one accumulation, one heap in the fundamental consciousness. This is a distant expedient. However, because of entering into habits, grasping and clinging are not abandoned. Later, seeing the substance of sensation, it has its appearance. To remove this appearance, one then cultivates emptiness contemplation, contemplating that the nature and appearance of this heap of consciousness are all empty, without self, without what belongs to self. Through this emptiness contemplation as an expedient, one is able to attain the realization of Suchness. Therefore, it is said that after becoming a heap, due to arising from the realm of Suchness and cultivating, due to much cultivation, one is able to undergo transformation. This is the vajra unobstructed path, severing afflictions and revealing the principle of Suchness. Speaking of 'transformation depending on the uninterrupted connection, it should be said that it is already Ālaya,' refers to the stage of Buddhahood. This is the path of liberation. Because the Ālaya consciousness has been severed, it should be known that the root of all seeds of conditions has been severed. Ji says that the transformation spoken of here has three aspects: first, the transformation of mind, which refers to Suchness transforming into that which is relied upon; second, the transformation of the path, which is non-discriminating wisdom, this is that which is able to transform; and third, the nature of cessation, which is the unconditioned cessation of suffering, this is that which is contemplated, namely cessation. From this, the wisdom that contemplates it attains Suchness, and therefore it is established, it is not a real dharma. Next, it clarifies that contradiction has five aspects. It should be known that transformation, due to contradiction, permanently subdues the Ālaya consciousness. If the Ālaya consciousness exists, transformation will not manifest; if transformation manifests, the Ālaya consciousness will be extinguished. Therefore, it is said to be contradictory.

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此總句也。下有四句。釋相違義。又賴耶有取受性等者。景雲。賴耶從取所生復生于取。基云。有取受性。即取共果也。又賴耶恒為一切粗重所隨等者。備景同云。此文似順金剛心生。賴耶隨種已住滅相以為粗重恒隨逐故。又賴耶乃至非生因性者。景雲賴耶是生煩惱因。聖道為不生因。轉依亦為不生生因。翻前可解。轉依望聖道但為增上緣及所緣緣。建立聖道非是因緣。故云應知但是建立因性非生因性。又賴耶乃至得大自在者。景雲由有雜染障于定故。于善法及彼禪果。變化無記不得自在。基云得轉依已。取捨三性法得自在。不然取捨不自在。第三明已轉依相中。景雲。又賴耶乃至舍二種取。是一業。問其身雖住猶如變化。是第二業。前辨轉依正顯大乘轉依。今時所說唯小乘轉依。如阿羅漢雖斷諸取殘報仍在猶如變化。變化有相而無煩惱。無學惑盡身凈如化。大乘實受用身由染賴耶隨因已滅。則不得言其身猶住等。亦可約彼大乘化佛得順此解。化相得言十九出家三十成道。斷煩惱盡。五十年中殘報猶住猶如變化。此立宗竟。所以者何下。問答解前二章。所以舍二種取其身猶住者何。當來後有苦因斷故便舍後有身之取者。不造現在十支因故。名舍後有之取。即舍十二支中取支。于現法中一切煩惱因永斷故便舍現法一切離

【現代漢語翻譯】 現代漢語譯本 這是總的概括。下面有四句，解釋相違背的含義。『又賴耶有取受性等者』，景雲說：『賴耶從所取之境產生，又反過來產生能取之心。』基云說：『具有取受的性質，就是能取和所取的共同結果。』 『又賴耶恒為一切粗重所隨等者』，備景都說：『這段文字似乎順應了金剛心生。賴耶隨著種子已經住滅的相而作為粗重恒常隨逐。』 『又賴耶乃至非生因性者』，景雲說：『賴耶是產生煩惱的原因，聖道是不產生煩惱的原因。轉依也是不產生煩惱的生因。』反過來理解就可以明白。轉依相對於聖道，只是增上緣和所緣緣，建立聖道並非是因緣，所以說『應當知道只是建立的原因，不是產生的原因』。 『又賴耶乃至得大自在者』，景雲說：『由於有雜染障礙了禪定，所以在善法以及禪定的果報、變化無記方面不能得到自在。』基云說：『得到轉依之後，對於取捨三性的法就能得到自在。不然，取捨就不自在。』 第三部分說明已經轉依的相狀。景雲說：『又賴耶乃至舍二種取，這是一業。』問：『他的身體雖然存在，卻猶如變化之身，這是第二業。』前面辨析轉依，主要顯示大乘的轉依，現在所說的只是小乘的轉依。例如阿羅漢雖然斷除了各種執取，但殘餘的果報仍然存在，猶如變化之身。變化之身有相狀而沒有煩惱，無學之人煩惱斷盡，身體清凈如變化。大乘的真實受用身，由於染污的賴耶隨著因的滅除而消失，就不能說他的身體仍然存在等等。也可以用大乘的化佛來順應這個解釋。化身顯現十九歲出家，三十歲成道，斷盡煩惱，五十年中殘餘的果報仍然存在，猶如變化之身。 這是立宗完畢。『所以者何』以下，是問答解釋前面的兩章。『所以舍二種取其身猶住者何？』因為當來後有的苦因已經斷除，所以捨棄了後有之身的執取。不造作現在的十支因，所以叫做捨棄後有的執取，也就是捨棄十二因緣中的取支。在現法中，一切煩惱的因永遠斷除，所以捨棄了現法的一切離系。

【English Translation】 English version This is the general summary. Below are four sentences explaining the meaning of contradiction. 'Furthermore, Ālaya has the nature of grasping and receiving, etc.' Jingyun said: 'Ālaya arises from what is grasped and in turn gives rise to the grasping mind.' Jiyun said: 'Having the nature of grasping and receiving is the common result of both the grasper and what is grasped.' (Ālaya (阿賴耶): storehouse consciousness) 'Furthermore, Ālaya is constantly accompanied by all kinds of coarseness, etc.' Bei Jing both said: 'This passage seems to follow the arising of the Vajra mind. Ālaya constantly accompanies the already dwelling and ceasing aspects of the seeds as coarseness.' (Vajra (金剛): diamond) 'Furthermore, Ālaya is not the cause of arising, etc.' Jingyun said: 'Ālaya is the cause of the arising of afflictions, while the Noble Path is the cause of non-arising. Transformation of the basis is also the cause of non-arising.' Understanding it in reverse makes it clear. Transformation of the basis, relative to the Noble Path, is only a supporting condition and an object-condition. Establishing the Noble Path is not a causal condition, so it is said, 'It should be known that it is only the cause of establishment, not the cause of arising.' 'Furthermore, Ālaya attains great sovereignty, etc.' Jingyun said: 'Because defilements obstruct concentration, one cannot attain sovereignty over good dharmas, the fruits of meditation, and the transformation of neutral states.' Jiyun said: 'After attaining transformation of the basis, one attains sovereignty over the dharmas of grasping and relinquishing the three natures. Otherwise, grasping and relinquishing are not sovereign.' (dharmas (法): phenomena) The third part explains the characteristics of the already transformed basis. Jingyun said: 'Furthermore, Ālaya relinquishes the two kinds of grasping, this is one karma.' Question: 'Although his body remains, it is like a transformation body, this is the second karma.' The preceding analysis of transformation mainly reveals the transformation of the basis in the Mahayana, while what is now being discussed is only the transformation of the basis in the Hinayana. For example, although an Arhat has eliminated all grasping, the remaining karmic retribution still exists, like a transformation body. A transformation body has form but no afflictions. A non-learner has exhausted afflictions, and the body is pure like a transformation. The true enjoyment body of the Mahayana disappears because the defiled Ālaya disappears along with the cessation of the cause, so it cannot be said that his body still remains, etc. This explanation can also be adapted to the transformation body of the Buddha in the Mahayana. The transformation body appears to leave home at nineteen, attain enlightenment at thirty, exhaust afflictions, and the remaining karmic retribution remains for fifty years, like a transformation body.' (Mahayana (大乘): Great Vehicle; Hinayana (小乘): Lesser Vehicle; Arhat (阿羅漢): one who has attained nirvana) This is the completion of establishing the thesis. 'Why is this so?' below is a question and answer explaining the preceding two chapters. 'Why does he relinquish the two kinds of grasping, yet his body remains?' Because the cause of future suffering in subsequent existence has been cut off, he relinquishes the grasping of the body in subsequent existence. Not creating the ten causes of the present, it is called relinquishing the grasping of subsequent existence, which is relinquishing the grasping limb of the twelve links of dependent origination. In the present dharma, the cause of all afflictions is permanently cut off, so he relinquishes all detachment in the present dharma.

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緣所依之取者。由即現在一切惑種。便舍現法所依之所。此釋初義。唯有命緣暫時得住者。釋第二義。下引經證可知。基云又此約迴心向大乘語。謂以愿通力令住千劫。此住命即由愿通力生。如變化亦以通化力生故也。若佛即不如是。下牒結可知。上來抉擇心意識義中初問次答竟。自下第三釋已總結。謂此大乘所立道理。勝彼二乘。故言勝義。非勝義諦也。上來大義總辨賴耶心義。然以前云末那四惑相應。若有心無心位恒行。又辨六識取境總別。故今總結云建立心意識。若有經論總三界等清凈心意識者。應隨決了。當賴耶義者入心。當末那義者入意。當六識者入識。此是勸人修學。上結別體心意識義。自下結彼一一識上同體義說心意識義。故言余處所顯但隨所化等。謂六識名識生后名意即此識意集起名心。上來就初心意識一有三中第二文訖。自下第二約成就四句通塞。景雲初句無心睡眠悶絕。據凡夫學人在欲界中暫無六識。入無想定通欲色界。滅定通三界。入生無想天五百劫中並無六識。此等據不起現以名不成就。問如無心睡眠等暫時轉識不行即說不成轉識。如前七地中或有多時入觀不起彼愛。云何不說不成賴耶。解云。無心睡眠等雖經時少。然以不成轉識則定。故論家說。七地來實有多時不起彼愛。然轉處所時節不

【現代漢語翻譯】 現代漢語譯本 緣所依之取者（以所緣為依據的執取者）。由於即是現在一切煩惱的種子，便捨棄了現在法所依據之處。這是解釋第一個含義。只有以命為緣暫時得以安住者，是解釋第二個含義。下面引用的經文可以證明這一點。窺基法師說：『這又是從回小向大乘的角度來說的，即以願力和神通力使其安住千劫。這種安住壽命就是由願力和神通力產生的，如同變化也是以神通變化力產生的一樣。』如果佛陀就不是這樣。下面引用的經文可以總結說明。上面抉擇心意識的含義中，先問后答完畢。下面第三部分解釋後進行總結，說：『這種大乘所建立的道理，勝過二乘。』所以說是勝義，而不是勝義諦。上面總的辨析了阿賴耶識的含義。然而前面說末那識與四種煩惱相應，無論有心無心都恒常執行。又辨析了六識取境的總相和別相。所以現在總結說：『建立心意識。』如果有經論總說三界等清凈心意識的，應當隨之決斷了知。應當作為阿賴耶識含義的就歸入心，應當作為末那識含義的就歸入意，應當作為六識含義的就歸入識。這是勸人修學。上面總結了別體心意識的含義。下面總結彼一一識上同體義，來說心意識的含義。所以說其他地方所顯示的，只是隨所教化等。即六識名為識，產生后名為意，即此識意聚集生起名為心。上面就初心意識一有三中的第二部分完畢。下面第二部分，約成就四句通塞。景法師說：『第一句，無心睡眠、悶絕，是說凡夫學人在欲界中暫時沒有六識。入無想定，通於欲界。滅盡定，通於三界。入無想天五百劫中，都沒有六識。』這些都是根據不起現行來說不成就。問：『如無心睡眠等暫時轉識不行，就說不成就轉識。如前七地中，或者有多時入觀不起彼愛，為什麼不說不成就阿賴耶識？』解答說：『無心睡眠等雖然時間短暫，但是不成就轉識是確定的。』所以論家說：『七地來確實有多時不起彼愛，但是轉變處所的時間不確定。

【English Translation】 English version The taker based on conditions (the one who grasps based on the object of perception). Because it is the seed of all afflictions in the present, it abandons the place on which the present dharma relies. This explains the first meaning. Only those who temporarily dwell with life as the condition explain the second meaning. The sutra passage quoted below can prove this. Master Kuiji said: 'This is also from the perspective of turning from the Hinayana to the Mahayana, that is, using the power of vows and supernatural abilities to make it dwell for a thousand kalpas. This dwelling of life is produced by the power of vows and supernatural abilities, just as transformation is also produced by the power of supernatural transformation.' If the Buddha is not like this. The sutra passage quoted below can summarize and explain. In the above determination of the meaning of mind, consciousness, and intellect, the question and answer are completed. The third part below explains and then summarizes, saying: 'The principle established by this Mahayana surpasses the Two Vehicles.' Therefore, it is called the ultimate meaning, not the ultimate truth. The above generally analyzes the meaning of the Alaya consciousness. However, it was previously said that the Manas consciousness is associated with four afflictions, and it constantly operates whether there is mind or no mind. It also analyzes the general and specific aspects of the six consciousnesses grasping objects. Therefore, it is now summarized as: 'Establish mind, consciousness, and intellect.' If there are sutras and treatises that generally speak of the pure mind, consciousness, and intellect of the three realms, etc., they should be decisively understood accordingly. What should be regarded as the meaning of Alaya consciousness should be included in the mind, what should be regarded as the meaning of Manas consciousness should be included in the intellect, and what should be regarded as the meaning of the six consciousnesses should be included in the consciousness. This is to encourage people to study. The above summarizes the meaning of the separate entity of mind, consciousness, and intellect. The following summarizes the meaning of the same entity on each consciousness to speak of the meaning of mind, consciousness, and intellect. Therefore, it is said that what is shown in other places is only according to what is taught, etc. That is, the six consciousnesses are called consciousness, and after they arise, they are called intellect, that is, this consciousness and intellect gather and arise and are called mind. The above completes the second part of the initial mind, consciousness, and intellect, one with three. The second part below is about the success or failure of the four sentences. Dharma Master Jing said: 'The first sentence, unconscious sleep, fainting, refers to ordinary practitioners who temporarily do not have the six consciousnesses in the desire realm. Entering the non-thinking samadhi, it is connected to the desire realm. Extinction samadhi is connected to the three realms. Entering the non-thinking heaven for five hundred kalpas, there are no six consciousnesses.' These are all based on not arising in the present to say that they are not accomplished. Question: 'If the temporarily non-functioning of the transforming consciousness, such as in unconscious sleep, is said to be the non-accomplishment of the transforming consciousness. As in the previous seven grounds, there may be many times when entering contemplation does not give rise to that love, why not say that the Alaya consciousness is not accomplished?' The answer is: 'Although unconscious sleep, etc., is short in time, it is certain that the transforming consciousness is not accomplished.' Therefore, the theorists say: 'It is true that there are many times when the seven grounds do not give rise to that love, but the time for changing places is uncertain.'

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定。為在何地為於何時。故論家不說。今彈此釋猶未逃難。何者入觀不起愛則定故。若以處時不定故不說者。睡眠悶絕後何有定處時耶。今解釋。識名通諸位。故隨體不起名不成就。賴耶名有永舍位。故據舍名名不成就。據義不同。故不為例。泰云道理一切無漏觀中愛既不行即非賴耶。今四句等中從多取也。備云上辨轉依云依于金剛時始滅賴耶。故知八九十地併名賴耶。今此第二句中羅漢等三各滅一種賴耶名。故併名不成。謂羅漢獨覺斷愛種名不成。不退菩薩永伏現以名不成。諸佛如來種習俱盡名不成。基云。此如對法第二云。阿賴耶者謂能攝藏諸法種子。又諸有情取為我故。即我愛之所取處。名阿賴耶。今取后義。故八地等舍名不捨體。第一偏句中言滅定者。此謂第三果人非余。余成第四句故。若生死念中無意識家他難云。何故此中不論生死縛者。即悶絕中攝。第二偏句中有三位。一惑現愛盡故舍。名非細法執。謂二乘人第二位謂永伏現行。入八地以去。人愛現行永伏不起非法愛。此非留惑。以趣法空故。第三變除惑細習氣入法二執。謂如來八地以去。此中名不退者。以未得不退故。念恒增進善法。初地名不退名已得不退。非不得時有起煩惱有漏心等故。轉識名通漏無漏皆得。阿賴耶名種唯聖有學二乘大乘八地。異

【現代漢語翻譯】 現代漢語譯本 『定』，是指在何地、何時才能達到？所以論師沒有說明。現在反駁這種解釋，仍然沒有擺脫困境。為什麼呢？進入觀想狀態不起愛念，所以才能入定。如果因為處所和時間不確定所以不說，那麼睡眠和昏迷之後，哪裡還有入定的處所和時間呢？ 現在解釋：『識』這個名稱可以通用於各個階位，所以隨著本體不起作用，名稱就不成立。『賴耶』這個名稱有永遠捨棄的階位，所以根據捨棄的名稱，名稱就不成立。根據意義不同，所以不能作為例子。泰法師說，道理上一切無漏的觀想中，愛念既然不行，就不是賴耶。現在四句等中，是從多數情況來說的。 備法師說，前面辨析轉依時說，依靠金剛時才開始滅除賴耶。所以知道八地、九地、十地都名為賴耶。現在這第二句中，阿羅漢等三種人各自滅除一種賴耶的名稱，所以都名為不成立。意思是阿羅漢和獨覺斷除愛念的種子，名稱不成立。不退轉的菩薩永遠降伏現行，因此名稱不成立。諸佛如來種子和習氣都斷盡，名稱不成立。 窺基法師說，這就像《對法》第二中說：『阿賴耶識，是指能夠攝藏諸法種子的。』又因為各種有情執取為我，所以是我愛所執取之處，名為阿賴耶識。現在取后一種意義，所以八地等捨棄名稱但不捨棄本體。第一偏句中說『滅定』，這是指第三果人，不是其他。其餘的構成第四句。 如果生死念中沒有意識，對方會反駁說：為什麼這裡不討論生死束縛呢？這是包含在昏迷之中。第二偏句中有三個階位：第一是惑現愛盡，所以捨棄名稱，不是細微的法執。這是指二乘人。第二位是指永遠降伏現行，進入八地以後的人，愛念的現行永遠降伏不起，不是非法的愛念。這不是保留迷惑，因為趨向法空。第三是變除迷惑的細微習氣，進入法和二執，這是指如來八地以後。這裡說『不退』，是因為沒有得到不退轉的緣故。念頭恒常增進善法，初地名為不退轉，名稱已經得到不退轉。不是沒有得到的時候有生起煩惱的有漏心等。轉識的名稱可以通於有漏和無漏，阿賴耶識的名稱只有聖者、有學、二乘、大乘八地才有，這是不同的。

【English Translation】 English version 『Samadhi (定, concentration)』 refers to where and when it can be achieved? Therefore, the commentators did not explain. Now, refuting this explanation still does not escape the difficulty. Why? Entering the state of contemplation without arising love, therefore, one can enter samadhi. If it is not explained because the place and time are uncertain, then after sleep and unconsciousness, where is the place and time to enter samadhi? Now explaining: The name 『consciousness (識)』 can be applied to all stages, so as the substance does not arise, the name is not established. The name 『Alaya (賴耶, storehouse consciousness)』 has a stage of permanent abandonment, so according to the abandoned name, the name is not established. According to different meanings, it cannot be used as an example. Master Tai said that in principle, in all non-outflow contemplations, since love does not work, it is not Alaya. Now, in the four sentences, it is from the majority of cases. Master Bei said that when analyzing transformation and reliance earlier, it was said that relying on the Vajra (金剛, diamond) time, Alaya began to be eliminated. Therefore, it is known that the eighth, ninth, and tenth grounds are all called Alaya. Now, in this second sentence, Arhats (阿羅漢, enlightened being) and the other three each eliminate a kind of Alaya name, so they are all called not established. It means that Arhats and Pratyekabuddhas (獨覺, solitary realizer) cut off the seeds of love, and the name is not established. The non-retrogressive Bodhisattvas (菩薩, enlightened being) forever subdue the present activity, so the name is not established. All Buddhas (佛, enlightened one) and Tathagatas (如來, thus-gone one) have exhausted their seeds and habits, and the name is not established. Master Kuiji said that this is like what is said in the second of 『Abhidharma (對法, higher knowledge)』: 『Alaya-consciousness refers to the ability to collect the seeds of all dharmas (法, phenomena).』 Also, because various sentient beings cling to it as self, it is the place where my love clings, and it is called Alaya-consciousness. Now taking the latter meaning, the eighth ground and others abandon the name but do not abandon the substance. The first partial sentence says 『extinguishing samadhi,』 which refers to the third fruit person, not others. The rest constitute the fourth sentence. If there is no consciousness in the thought of birth and death, the other party will retort: Why is the bondage of birth and death not discussed here? This is included in unconsciousness. There are three stages in the second partial sentence: The first is that the delusion manifests and love is exhausted, so the name is abandoned, not the subtle clinging to dharma. This refers to the two vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna). The second stage refers to the permanent subduing of present activity, for those who have entered the eighth ground and beyond, the present activity of love is permanently subdued and does not arise, not illegal love. This is not retaining delusion, because it tends towards the emptiness of dharma. The third is to transform and eliminate the subtle habits of delusion, entering dharma and the two clingings, which refers to the Tathagatas after the eighth ground. Here it says 『non-retrogressive』 because the reason for not obtaining non-retrogression. Thoughts constantly increase good dharmas, the first ground is called non-retrogressive, and the name has already obtained non-retrogression. It is not that when one has not obtained it, there are outflowing minds that arise with afflictions. The name of transforming consciousness can be applied to both outflowing and non-outflowing, and the name of Alaya-consciousness is only available to sages, those who are still learning, the two vehicles, the Mahayana (大乘, great vehicle), and the eighth ground, which is different.

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熟識等即寬乃至大乘金剛二乘無學。若入無餘界。二乘畢竟。如來示相。此中第四句通滅定等論故言及如來等。非不退菩薩及如來實亦入無餘依涅槃。此約六轉識。不約第七識。亦庵末羅識。此云無垢識。唯在佛果。即第八異名也。自下第三問答遣妨。如本地分說五識意識地皆云自性等五義。今因彼處六識自性以興問答。意若自性而言。即十八界皆是自性。何因緣故唯六識界自性建立。除之根塵。約彼六識所依所緣而建立耶。答中有二複次。初約六識有了別自性。以彼六識其性輕利。迅速轉變。依託根境助伴等力。無量百千不可隨緣土有多種。以同是一眼識類。乃至一定識類。故名自性建立。此由彼彼依得彼彼名。如苧火等雖復依眾緣多生起。以自性類不過六識故。然從所依立六識名。以不共故。所緣即共通生二識等故。如失眼根眼識不生。雖失一色更有餘色能生眼識故也。余之根境自相續起更無所濫。但就六識所依所緣而建立之。第二複次。總就一識自性建立。又一識類藉彼彼緣種種差別自性生起等者。此中無著師徒解。八體雖別。一識漏類依緣各別隨依立名。若如攝論異無著學徒云。八種體是一識。依根別故遂立八名。其體無別。則以此文為證。上來十門中第一心意識門竟。自下第二辨識身遍知。初先師說第二正

【現代漢語翻譯】 現代漢語譯本： 『熟識等即寬乃至大乘金剛二乘無學』。如果進入無餘涅槃界（nirupadhisesa-nirvana，沒有任何剩餘的涅槃），二乘（sravaka-yana，聲聞乘和pratyeka-buddha-yana，緣覺乘）就徹底結束了。如來（tathagata，佛）會示現各種相。這裡第四句包括了滅盡定（nirodha-samapatti，一種高級禪定狀態）等，所以說『及如來等』。並非不退轉菩薩（avaivartika-bodhisattva，不會退轉的菩薩）和如來實際上也進入無餘依涅槃（nirupadhisesa-nirvana，沒有任何剩餘的涅槃）。這是就六轉識（sad-vijnana，眼識、耳識、鼻識、舌識、身識、意識）而言的，不是就第七識（manas-vijnana，末那識）而言的，也不是就庵末羅識（amala-vijnana，無垢識）而言的。這個無垢識只存在於佛果（buddha-phala，成佛的果位），也就是第八識（alaya-vijnana，阿賴耶識）的另一個名字。 下面第三部分是問答，用來消除疑問。如《瑜伽師地論·本地分》所說，五識（panca-vijnana，眼識、耳識、鼻識、舌識、身識）和意識地（mano-vijnana-bhumi，意識的境界）都說有自性等五種意義。現在因為那裡六識（sad-vijnana，眼識、耳識、鼻識、舌識、身識、意識）的自性而提出問答。意思是如果說自性，那麼十八界（asta-dasa-dhatu，眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六境，眼識、耳識、鼻識、舌識、身識、意識六識）都是自性。為什麼只有六識界（sad-vijnana-dhatu，六識的界）的自性被建立？把根（indriya，感覺器官）和塵（visaya，感覺對像）排除在外，是根據那六識所依賴的（asraya，所依）和所緣的（alambana，所緣）而建立的嗎？ 回答中有兩種解釋。第一種解釋是關於六識有了別的自性。因為那六識的性質輕快敏捷，迅速轉變，依託根、境、助伴等力量，有無數種變化。即使是同一種眼識，乃至同一種意識，也有多種類別，所以叫做自性建立。這是由於依賴不同的條件而得到不同的名稱。就像苧麻火等，雖然依靠眾多因緣而生起，但自性的類別不超過六識。然而，從所依賴的條件來建立六識的名稱，因為它們是不共的。所緣是共通的，可以同時產生兩種識等。例如，如果失去眼根（caksu-indriya，眼睛），眼識（caksu-vijnana，視覺意識）就不會產生。即使失去一種顏色，還有其他顏色可以產生眼識。其餘的根和境各自相續生起，不會混淆。只是就六識所依賴的和所緣的而建立它們。 第二種解釋是總的來說，就一種識的自性建立。又一種識的類別，憑藉各種不同的因緣，種種差別的自性生起等。這裡無著（Asanga）師徒解釋說，八種體雖然不同，但一種識的漏類（asrava-jati，煩惱的種類）依賴不同的因緣，隨著所依賴的條件而建立名稱。如果像《攝大乘論》（Mahayana-samgraha）中與無著學徒不同的觀點認為，八種體是一種識，因為依賴的根不同，所以建立了八個名稱，它們的體沒有區別。那麼就可以用這段文字作為證據。上面十門中的第一個心意識門（citta-vijnana-manas，心、識、意）結束。下面第二部分是辨識身遍知（vijnanakaya-parijnana，對識蘊的全面理解）。首先是先師的說法，第二是正...

【English Translation】 English version: 'Familiarity, etc., is broad, even to the Mahayana Vajrayana Two Vehicles without learning.' If one enters the Nirupadhisesa-nirvana (the realm of Nirvana without remainder), the Two Vehicles (Sravaka-yana and Pratyeka-buddha-yana) come to an end. The Tathagata (Thus-Gone One, Buddha) manifests various forms. Here, the fourth phrase includes Nirodha-samapatti (cessation attainment, a high state of meditative absorption), hence the phrase 'and the Tathagata, etc.' It is not that the Avaivartika-bodhisattva (non-regressing Bodhisattva) and the Tathagata actually enter Nirupadhisesa-nirvana (Nirvana without remainder). This is in reference to the six Vijnanas (sad-vijnana, the six consciousnesses: eye, ear, nose, tongue, body, and mind), not the seventh consciousness (manas-vijnana), nor the Amala-vijnana (immaculate consciousness). This Amala-vijnana exists only in the Buddha-phala (Buddha fruit, the state of Buddhahood), which is another name for the eighth consciousness (alaya-vijnana). Below, the third part is questions and answers to dispel doubts. As stated in the 'Local Section' of the Yogacarabhumi-sastra, the five Vijnanas (panca-vijnana, the five consciousnesses: eye, ear, nose, tongue, and body) and the Mano-vijnana-bhumi (the realm of mind-consciousness) are said to have five meanings, including self-nature. Now, because of the self-nature of the six Vijnanas (sad-vijnana, the six consciousnesses: eye, ear, nose, tongue, body, and mind) there, questions and answers are raised. The meaning is, if we speak of self-nature, then all eighteen Dhatus (asta-dasa-dhatu, the eighteen elements: six sense organs, six sense objects, and six consciousnesses) are self-nature. Why is it that only the self-nature of the six Vijnana-dhatu (the realm of the six consciousnesses) is established? Excluding the Indriya (sense organs) and Visaya (sense objects), is it established according to what the six consciousnesses rely on (asraya) and what they cognize (alambana)? There are two explanations in the answer. The first explanation is about the six consciousnesses having distinct self-natures. Because the nature of those six consciousnesses is light, agile, and rapidly changing, relying on the power of the sense organs, sense objects, and assisting factors, there are countless variations. Even the same eye-consciousness, and even the same mind-consciousness, have many categories, so it is called the establishment of self-nature. This is because different names are obtained by relying on different conditions. Like ramie fire, although it arises relying on many causes and conditions, the category of self-nature does not exceed the six consciousnesses. However, the names of the six consciousnesses are established from what they rely on, because they are not shared. What is cognized is shared, and can simultaneously produce two consciousnesses, etc. For example, if the eye-organ (caksu-indriya) is lost, eye-consciousness (caksu-vijnana) will not arise. Even if one color is lost, there are other colors that can produce eye-consciousness. The remaining sense organs and sense objects arise in their own continuums and are not confused. They are established only in terms of what the six consciousnesses rely on and what they cognize. The second explanation is, in general, the establishment of the self-nature of one kind of consciousness. Also, one kind of consciousness, relying on various different conditions, gives rise to self-natures with various differences, etc. Here, Asanga and his disciples explain that although the eight entities are different, the asrava-jati (category of outflows, types of defilements) of one consciousness relies on different conditions, and names are established according to what is relied on. If, like the view in the Mahayana-samgraha (Compendium of the Mahayana) that differs from Asanga's disciples, the eight entities are one consciousness, and because the sense organs relied on are different, eight names are established, and their entities are not different. Then this passage can be used as evidence. The first of the ten topics, the Citta-vijnana-manas (mind, consciousness, and intellect) topic, is finished. Below, the second part is Vijnanakaya-parijnana (complete understanding of the aggregate of consciousness). First is the explanation of the former teachers, and second is the correct...

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辨。辨中初有一問答開列三業。次依業辨。后結說勝利。釋初相中先問次解后結。解中初解貪與離貪。第二類瞋等餘九對心。謂瞋離瞋。癡離癡。下劣非下劣。掉舉非掉舉。寂靜不寂靜。散亂非散亂。應修不應修。解脫不解脫。放逸不放逸。第二相中先牒前起后。第二正辨。于中先辨過患。后明由有過患故有疫等。景雲由貪現被殺縛名現法罪。由貪墮惡道名后法罪。有疫者現法罪。有橫者后法罪。有災者現后法罪。有惱者身心憂苦。基云有疫等四者。此如三藏云。初三是三害。后一是心憂苦。又前三是罪。后一是心憂苦。今更別即八四相次配之。又初一是三害下三是三罪。又初三是三害后一是三罪。第三相可解。由此因緣已下結其勝利。言無譬喻性者。明心速疾難可喻知。第三辨二善巧差別。于中有四。初明二種善巧。二明凈心修絕染心有失。第三問答通難。第四引經解釋。前中景雲以如理心了知遍計所執本來無相證彼真如。名心善巧。以如量智了知依他染凈等法從因緣轉。名知心轉善巧差別。基云。依遍計所執無來無去自性涅槃。緣證無時證真如法性之心能如實知者名善巧。非依他起等故名差別。緣三性之心。此依他法非是無法。觀知是心依他而起。名為心轉。能實知者不生遍計之執名為善巧。異前之觀名為差別。

【現代漢語翻譯】 現代漢語譯本 辨別。辨別中首先有一個問答，開列身、語、意三業。其次，依據三業進行辨別。最後，總結說明辨別的勝利。解釋最初的『相』時，先提問，再解釋，然後總結。解釋中，首先解釋貪與離貪。第二類，解釋嗔等其餘九對心，即：嗔與離嗔，癡與離癡，下劣與非下劣，掉舉與非掉舉，寂靜與不寂靜，散亂與非散亂，應修與不應修，解脫與不解脫，放逸與不放逸。第二『相』中，先承接前文，然後展開辨別。其中，先辨別過患，后說明由於存在過患，所以有瘟疫等災難。景雲說，由於貪婪，現在被殺害囚禁，這叫做現法罪（Dharmic offense in the present life）。由於貪婪而墮入惡道，這叫做后法罪（Dharmic offense in the afterlife）。有瘟疫是現法罪，有橫禍是后法罪，有災難是現法和后法罪，有惱怒是身心憂愁痛苦。窺基（Kui Ji）說，有瘟疫等四種情況，正如三藏（Tripitaka）所說，前三種是三種災害，后一種是內心的憂愁痛苦。此外，前三種是罪業，后一種是內心的憂愁痛苦。現在進一步將八種和四種『相』依次進行匹配。此外，第一種是三種災害，下面三種是三種罪業。此外，前三種是三種災害，后一種是三種罪業。第三『相』可以自行理解。由於這些因緣，以下總結辨別的勝利。說到『無譬喻性』，說明心念迅速，難以用比喻來了解。第三，辨別兩種善巧的差別。其中有四點：首先，說明兩種善巧。第二，說明清凈心修行可以斷絕染污心，而染污心則會有過失。第三，問答以疏通疑難。第四，引用經文進行解釋。前面，景雲說，以如理作意的心，瞭解遍計所執（Parikalpita）（完全由概念捏造的性質）本來沒有『相』，從而證悟彼真如（Tathata）（事物的真實本性），這叫做心善巧（skillful in mind）。以如量智（wisdom that measures reality）瞭解依他起（Paratantra）（相互依存的性質）的染污和清凈等法，是從因緣轉變而來，這叫做知心轉變善巧差別（skillful in knowing the transformation of mind）。窺基說，依靠遍計所執的無來無去自性涅槃（Nirvana）（寂滅），緣證無時證真如法性（Dharmadhatu）（法界）的心，能夠如實知曉，這叫做善巧。不是依靠依他起等，所以叫做差別。緣三性（three natures）的心，這個依他法不是沒有法。觀察知曉這個心是依他而生起，叫做心轉變。能夠真實知曉，不生起遍計所執的執著，叫做善巧。與之前的觀察不同，叫做差別。

【English Translation】 English version Discernment. In discernment, there is first a question and answer that lists the three karmas (actions of body, speech, and mind). Secondly, discernment is based on these karmas. Finally, the benefits of discernment are summarized. In explaining the initial 'aspect,' there is first a question, then an explanation, and then a conclusion. In the explanation, first, greed and non-greed are explained. The second category explains the remaining nine pairs of mental states, such as: anger and non-anger, delusion and non-delusion, inferiority and non-inferiority, agitation and non-agitation, tranquility and non-tranquility, distraction and non-distraction, what should be cultivated and what should not be cultivated, liberation and non-liberation, negligence and non-negligence. In the second 'aspect,' the preceding text is first connected, and then discernment is unfolded. Among these, the faults are first discerned, and then it is explained that due to the existence of faults, there are plagues and other disasters. Jingyun (a commentator) says that due to greed, being killed and imprisoned in the present is called a present Dharmic offense (Dharmic offense in the present life). Falling into evil realms due to greed is called a future Dharmic offense (Dharmic offense in the afterlife). Plagues are present Dharmic offenses, unexpected disasters are future Dharmic offenses, calamities are present and future Dharmic offenses, and vexation is mental and physical suffering. Kui Ji (a commentator) says that the four things, such as plagues, are as the Tripitaka (the three baskets of Buddhist scriptures) says: the first three are the three harms, and the last one is mental suffering. Furthermore, the first three are offenses, and the last one is mental suffering. Now, the eight and four 'aspects' are further matched in sequence. Furthermore, the first one is the three harms, and the following three are the three offenses. Furthermore, the first three are the three harms, and the last one is the three offenses. The third 'aspect' can be understood on its own. Due to these causes and conditions, the benefits of discernment are summarized below. Speaking of 'inexpressible nature,' it explains that the mind is so swift that it is difficult to understand through metaphors. Thirdly, the differences between the two kinds of skillfulness are discerned. There are four points: first, the two kinds of skillfulness are explained. Second, it is explained that cultivating a pure mind can cut off defiled minds, while defiled minds have faults. Third, questions and answers are used to clear up difficulties. Fourth, sutras are quoted for explanation. Earlier, Jingyun said that with a mind of appropriate attention, understanding that the Parikalpita (completely fabricated nature) originally has no 'aspect,' thereby realizing that Tathata (the true nature of things), is called skillful in mind. Understanding that the Paratantra (interdependent nature)'s defilement and purity, etc., arise from the transformation of causes and conditions with wisdom that measures reality, is called skillful in knowing the transformation of mind. Kui Ji says that relying on the Parikalpita's non-coming and non-going self-nature Nirvana (extinction), the mind that realizes the Dharmadhatu (the realm of Dharma) at the time of realization, is called skillful. It is not based on the Paratantra, etc., so it is called difference. The mind that is related to the three natures (three natures), this Paratantra is not without Dharma. Observing and knowing that this mind arises dependently is called the transformation of mind. Being able to truly know and not giving rise to the attachment of the Parikalpita is called skillful. Being different from the previous observation is called difference.

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又解。依他起法非有似有假施設有。斷此法時證得真如。名心轉善巧。轉之言滅。證真如心。滅依他起。遍計所執。性體是無。法觀唯有。心所執不可斷。不證真如但名心善巧。次明清凈得失。一于果安樂者。得菩提涅槃。于因自在者。令心樂已不貪放逸。又即由前熏修心故。于果時得究竟故安樂。因中制御三性自在也。第三通難。中景雲。此中難意。論主向辨善修於心善巧差別。如世尊言唯當於心深善勇猛如理觀察此言相順。又依余經念住中說。要當於身住身修觀乃至於法住法修觀。是則通觀身受心法。與前所說豈不相違。故道此何密意。答為顯四念住唯觀心者。總答前經。雖通舉身受心法。然意唯觀心。下別分別。謂觀心執受者。觀彼色身能執受心。故名觀身。觀心領納者。觀彼心王能領納義。即名觀心王了別。名觀於心。觀心染凈者觀彼心王染凈之義。即名觀法。唯為觀察已下結通經旨。基云此唯斷樂凈常我之心。于境法起實不凈等故。有言觀心念住得境。此中前言識身遍心。今言唯當於心深善勇猛。故有此難又四倒如前。第八云戒取是樂倒。見取是凈倒。邊見小分為常倒。我見為我倒。顯揚云。四倒皆總見倒故皆心為除此故。第四引經解釋。即引二經。住三種住行六正行於大師教多有所作者。此引初經。謂住

【現代漢語翻譯】 現代漢語譯本： 另一種解釋是，依他起法（事物相互依存的生起）並非真實存在，而是看似存在，是一種假立的施設。當斷除這種依他起法時，就能證得真如（事物的真實本性），這被稱為『心轉善巧』。『轉』的意思是滅除。證悟真如的心，滅除了依他起，遍計所執（虛妄分別）的自性本體是空無的，法觀（對法的觀察）是唯識所現。心所執著的東西無法斷除，不證悟真如，只能稱為『心善巧』。 接下來闡明清凈的獲得與失去。一，在果位上獲得安樂，指的是獲得菩提（覺悟）和涅槃（解脫）。在因位上獲得自在，指的是使心快樂之後不貪戀放逸。又因為之前熏習修心的緣故，在果位時獲得究竟的安樂。在因位中控制三性（遍計所執性、依他起性、圓成實性），從而獲得自在。 第三，通達難點。中景說：『這裡難點在於，論主之前辨析了善修於心和善巧的差別。』正如世尊所說：『應當對心深切、善巧、勇猛地如理觀察』，這句話是相順的。又依據其他經典在念住中說，『應當安住于身，修身觀，乃至安住於法，修法觀』，這就是說要通觀身、受、心、法。這與之前所說的豈不是相違背？所以說，這有什麼密意？回答是爲了顯示四念住唯有觀心。總的回答是，之前的經典雖然通指身、受、心、法，但其意圖只是觀心。下面分別解釋，所謂觀心執受，是觀察那個色身能夠執受心。所以稱為觀身。觀心領納，是觀察那個心王能夠領納意義，就稱為觀心王了別，稱為觀於心。觀心染凈，是觀察那個心王的染污和清凈的意義，就稱為觀法。唯有觀察以下內容，才能總結通達經典的宗旨。基說：『這只是爲了斷除樂、凈、常、我的心，因為對於境界法會產生真實不凈等的想法。』有人說觀心念住可以得到境界。這裡之前說識身遍心，現在說應當對心深切、善巧、勇猛，所以有這個難點。另外，四倒（顛倒見解）如前所述。第八說，戒取是樂倒，見取是凈倒，邊見小部分是常倒，我見是我倒。顯揚說，四倒都是總的見倒，所以都以心來消除。爲了消除這些，第四引用經典解釋。即引用兩部經典。『住三種住，行六正行，于大師教多有所作』，這是引用第一部經典，指的是安住

【English Translation】 English version: Another explanation is that dependent origination ( paratantra-svabhava - the nature of arising in dependence on other factors) is not truly existent, but appears to be so; it is a provisional designation. When this dependent origination is severed, one attains Suchness (tathata - the true nature of things), which is called 'skillful transformation of mind'. 'Transformation' means cessation. The mind that realizes Suchness extinguishes dependent origination. The self-nature of conceptual construction (parikalpita-svabhava - the imputed nature) is non-existent; the contemplation of Dharma (dharma-vicaya - investigation of the Dharma) is only consciousness-only. What the mind clings to cannot be severed; without realizing Suchness, it can only be called 'skillful mind'. Next, the attainment and loss of purity are explained. One, attaining bliss in the result refers to attaining Bodhi (enlightenment) and Nirvana (liberation). Attaining freedom in the cause refers to not being greedy and indulging in carelessness after making the mind happy. Furthermore, because of the previous cultivation of the mind, one attains ultimate bliss in the result. Controlling the three natures (trisvabhava - the three natures: the imputed nature, the dependent nature, and the perfected nature) in the cause leads to freedom. Third, understanding the difficulties. Zhong Jing said: 'The difficulty here lies in the fact that the author previously distinguished between skillful cultivation of the mind and skillfulness.' Just as the World Honored One said: 'One should deeply, skillfully, and vigorously observe the mind with reason,' this statement is consistent. Moreover, according to other sutras in the mindfulness, it is said, 'One should abide in the body, cultivate body contemplation, and even abide in the Dharma, cultivate Dharma contemplation.' This means observing the body, feelings, mind, and Dharma. Isn't this contradictory to what was said before? So, what is the hidden meaning of this? The answer is to show that the four mindfulnesses are only about observing the mind. The general answer is that although the previous sutras generally refer to the body, feelings, mind, and Dharma, their intention is only to observe the mind. The following is a separate explanation: so-called observing the mind's reception is observing that the physical body can receive the mind. Therefore, it is called body contemplation. Observing the mind's reception is observing that the mind-king can receive meaning, which is called mind-king discrimination, called observing the mind. Observing the mind's defilement and purity is observing the meaning of the mind-king's defilement and purity, which is called Dharma contemplation. Only by observing the following can one summarize and understand the purpose of the sutras. Ji said: 'This is only to sever the mind of pleasure, purity, permanence, and self, because one will have real impure thoughts about the realm of Dharma.' Some say that observing the mind's mindfulness can attain the realm. Here, it was previously said that the body of consciousness pervades the mind, and now it is said that one should deeply, skillfully, and vigorously observe the mind, so there is this difficulty. In addition, the four inversions (viparyasa - the four distortions of perception) are as mentioned before. The eighth says that adherence to precepts is the inversion of pleasure, adherence to views is the inversion of purity, partiality to extreme views is the inversion of permanence, and the view of self is the inversion of self. Xianyang said that the four inversions are all general inversions of views, so they are all eliminated by the mind. To eliminate these, the fourth quotes sutras for explanation. That is, quoting two sutras. 'Abiding in the three abidings, practicing the six correct practices, and doing much in the teachings of the great teacher,' this is quoting the first sutra, which refers to abiding

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已下解釋也。景雲。住解脫住者。三乘菩提涅槃離系名為解脫。智證得時名住解脫住。解脫門住者。即空無相無愿解脫門。若約安立諦門辨三解脫。即空無我行名空解脫。苦無常二行集道各四名為無愿。滅下四行名為無相。若約非安立諦立一真如具有三義。如離人法即是空門。如離十相名為無相。如離分別希求境界名為無愿。一念證智證真如時。義別則名具三解脫。基云如顯揚第二。若言空等不空修等者。即通聞思修三慧。通漏無漏。若唯言空等三摩地者。即唯修所生慧。通漏無漏。若言空等解脫門。即唯無漏修慧。今三解脫門唯入見諦無漏者。下六正行相攝中見修二道攝此也。及住能引解脫門法住者。即十方便見道前也。又解脫住。住涅槃滅諦。解脫門住。即道諦。涅槃依之得顯。故謂之門。能引解脫門法住者。即地前有漏三慧引生見諦等中道滅諦也。次釋行六正行。景雲行無間行者。是聞慧。聞慧親由教起。名無間行。行善受思惟行者。是思慧行。行修所引善根生起行者。有漏修慧行也。此三慧行。即攝向前乃住能引解脫門法住。以同是三乘見道已前方便行故。行離諸愛味簡擇諦行者。謂在三乘無相及相二種見道。離諸愛味簡擇安立非安立諦故。行即於此無增上慢行者。通是習學三乘修道。前得見道。今得修道。

【現代漢語翻譯】 現代漢語譯本 下面解釋『住解脫住』（Vimoksha-sthitih）的含義。景雲（Jingyun）法師說：『三乘（Triyana）的菩提（Bodhi）、涅槃（Nirvana），以及遠離束縛的狀態，都稱為解脫（Vimoksha）。以智慧證得這些狀態時，就稱為住解脫住。』 『解脫門住』（Vimoksha-mukha-sthitih）指的是空（Sunyata）、無相（Animitta）、無愿（Apranihita）這三種解脫門（Vimoksha-mukha）。如果從安立諦（Samvriti-satya）的角度來辨析這三種解脫，那麼觀修『無我』（Anatma）的『空』行，就是空解脫。觀修『苦』（Dukkha）和『無常』（Anitya）這兩種行相，以及『集』（Samudaya）和『道』（Marga）各四種行相，就是無愿解脫。觀修『滅』（Nirodha）的四種行相，就是無相解脫。如果從非安立諦（Paramartha-satya）的角度，立足於一真如（Eka-tathata），那麼它就具有這三種含義。例如，遠離人法二執，就是空門。遠離十種相，就是無相。遠離分別和希求境界，就是無愿。在一念之間，以證智證悟真如時，從意義上區分，就具備了三種解脫。基（Ji）法師在《顯揚聖教論》（Asanga's Abhidharmasamuccaya)第二卷中說，如果說『空』等不空，修等，那麼就貫通了聞（Srutamayiprajna）、思（Cintamayiprajna）、修（Bhavanamayiprajna）這三種智慧，貫通了有漏（Sasrava）和無漏（Anasrava）。如果只說『空』等三摩地（Samadhi），那麼就只是修所生慧，貫通有漏和無漏。如果說『空』等解脫門，那麼就只是無漏的修慧。現在說三種解脫門只是進入見諦（Darshana-satya）的無漏智慧，是因為在下面的六正行相攝中，見道（Darshana-marga）和修道（Bhavana-marga）都包含在這裡面。 以及『住能引解脫門法住』（Vimoksha-mukha-pratilambhika-dharma-sthitih），指的是十方便（Dasa-upaya）見道之前。另外，解脫住，是安住于涅槃滅諦（Nirvana-nirodha-satya）。解脫門住，就是道諦（Marga-satya），涅槃依靠它才能顯現，所以稱為門。『能引解脫門法住』，指的是地前（Bhumipravesa）有漏的三慧，引生見諦等中道滅諦。 接下來解釋『行六正行』（Sad-vidha-samyak-pratipatti）。景雲法師說：『行無間行』（Anantarya-pratipatti），是聞慧。聞慧直接由教法而生起，所以稱為無間行。 『行善受思惟行』（Adhimukti-cintana-pratipatti），是思慧行。 『行修所引善根生起行』（Bhavana-kusalamula-utpadana-pratipatti），是有漏修慧行。這三種慧行，包含在前面的『住能引解脫門法住』中，因為它們同樣是三乘見道之前的方便行。 『行離諸愛味簡擇諦行』（Niramisatva-dharma-viniscaya-pratipatti），指的是在三乘的無相和有相兩種見道中，遠離各種愛味，簡擇安立諦和非安立諦。 『行即於此無增上慢行』（Anabhisamayanakramanana-pratipatti），貫通了習學三乘的修道。前面是證得見道，現在是證得修道。

【English Translation】 English version The following explains 『Abiding in the Abode of Liberation』 (Vimoksha-sthitih). Master Jingyun said: 『The Bodhi (Enlightenment), Nirvana (Cessation of Suffering), and the state of being free from bondage in the Three Vehicles (Triyana) are all called Liberation (Vimoksha). When one attains these states through wisdom, it is called Abiding in the Abode of Liberation.』 『Abiding in the Gateway of Liberation』 (Vimoksha-mukha-sthitih) refers to the three gateways of liberation: Emptiness (Sunyata), Signlessness (Animitta), and Wishlessness (Apranihita). If we analyze these three liberations from the perspective of Conventional Truth (Samvriti-satya), then the practice of 『Emptiness』 by contemplating 『No-self』 (Anatma) is the liberation of emptiness. Contemplating the two aspects of 『Suffering』 (Dukkha) and 『Impermanence』 (Anitya), as well as the four aspects each of 『Arising』 (Samudaya) and 『Path』 (Marga), is the liberation of wishlessness. Contemplating the four aspects of 『Cessation』 (Nirodha) is the liberation of signlessness. If, from the perspective of Ultimate Truth (Paramartha-satya), we establish the One Suchness (Eka-tathata), then it possesses these three meanings. For example, being free from the attachment to persons and phenomena is the gateway of emptiness. Being free from the ten signs is signlessness. Being free from discrimination and craving for realms is wishlessness. When one realizes Suchness with the wisdom of realization in a single moment, it possesses the three liberations in terms of meaning. Master Ji said in the second volume of Abhidharmasamuccaya (Asanga's Abhidharmasamuccaya), if it is said that 『emptiness』 and so on are not empty, and practice and so on, then it connects the three wisdoms of hearing (Srutamayiprajna), thinking (Cintamayiprajna), and meditation (Bhavanamayiprajna), connecting the defiled (Sasrava) and undefiled (Anasrava). If only the Samadhi (Concentration) of 『emptiness』 and so on is mentioned, then it is only the wisdom born of meditation, connecting the defiled and undefiled. If the gateways of liberation such as 『emptiness』 are mentioned, then it is only the undefiled wisdom of meditation. Now, the reason why it is said that the three gateways of liberation are only the undefiled wisdom that enters the vision of truth (Darshana-satya) is because the vision path (Darshana-marga) and the cultivation path (Bhavana-marga) are both included here in the following six correct practices. And 『Abiding in the Dharma that Leads to the Gateway of Liberation』 (Vimoksha-mukha-pratilambhika-dharma-sthitih) refers to the ten skillful means (Dasa-upaya) before the vision path. Furthermore, the abode of liberation is abiding in the cessation truth (Nirodha-satya) of Nirvana. The abode of the gateway of liberation is the path truth (Marga-satya), upon which Nirvana manifests, hence it is called the gateway. 『The Dharma that Leads to the Gateway of Liberation』 refers to the defiled three wisdoms before the ground (Bhumipravesa), which give rise to the cessation truth of the middle way in the vision of truth and so on. Next, explaining the 『Six Correct Practices』 (Sad-vidha-samyak-pratipatti). Master Jingyun said: 『The Practice of Uninterrupted Action』 (Anantarya-pratipatti) is the wisdom of hearing. The wisdom of hearing arises directly from the teachings, hence it is called uninterrupted action. 『The Practice of Thinking with Good Acceptance』 (Adhimukti-cintana-pratipatti) is the practice of the wisdom of thinking. 『The Practice of Generating Roots of Goodness Led by Cultivation』 (Bhavana-kusalamula-utpadana-pratipatti) is the practice of defiled wisdom of cultivation. These three wisdom practices are included in the preceding 『Abiding in the Dharma that Leads to the Gateway of Liberation』 because they are also expedient practices before the vision path of the Three Vehicles. 『The Practice of Discriminating Truths Free from All Attachment』 (Niramisatva-dharma-viniscaya-pratipatti) refers to being free from all attachments and discriminating between conventional and ultimate truths in the two types of vision path, signless and with signs, of the Three Vehicles. 『The Practice of Non-Arrogance in This』 (Anabhisamayanakramanana-pratipatti) connects the cultivation path of learning and practicing the Three Vehicles. The former is the attainment of the vision path, and now it is the attainment of the cultivation path.

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即除未得謂得增上慢也。此之二行即攝向前住解脫門住。以其同在見修二道故。行正清凈受用行者。即是三乘無學之行。離染盡故名為清凈。證涅槃樂名為受用。即攝向前住解脫住。以同體故。基云初解大同。又解無間行。即七方便中無間修。善受思惟。即見道無間修已。今得無漏。故言善受。修所引善起謂修道。依修善根起故。于修道中離三界欲。此即是離地獄欲時。離色慾界名簡擇諦行。緣諦理而簡擇。離無色界欲名無增上慢如增上慢比丘得第四禪謂是羅漢果。此離無色慾得無漏不起增上慢。亦于已得離色界欲不起增上慢。此皆修道。然約一界中增勝得名。不如前解。后得無學果時名正凈行。得六恒住法故。前解脫亦可次第配。上第一是前第三。中四是前第二。約增時語。第六是前第一。或此後五總通前二。次引第二經解。景雲一受者舍施。如大迦葉次第行乞食。福利貧窮。此即捨身為田。受他飲食。名受者施。亦可見有受者即便施與。名受者施。二施者舍施。即則施主行施可知。施果亦二。一得大財富。是初施果。捨身為田。名受者施財。則于現在得大財富。得施物故。若言見有受者即便施與。此于未來得大財富。二得此等流受用勝解者。是施者施果。由舍財故未來還得多財。名得等流。因此後能自用施他。名

【現代漢語翻譯】 現代漢語譯本： 『即除未得謂得增上慢也』（指去除那些未證得卻自認為證得的增上慢）。這兩種修行方式涵蓋了前面所說的安住于解脫門的狀態，因為它們都屬於見道和修道這兩個階段。 『行正清凈受用行者』（指行為端正清凈，享受法樂的修行者），指的是三乘（聲聞乘、緣覺乘、菩薩乘）無學位的修行。因為已經遠離了染污，所以稱為『清凈』；因為證得了涅槃的喜樂，所以稱為『受用』。這涵蓋了前面所說的安住于解脫的狀態，因為它們本質相同。窺基法師說，最初的理解是大體相同的。另一種解釋是，『無間行』指的是七方便中的無間修，『善受思惟』指的是見道中的無間修已經完成，現在獲得了無漏智慧，所以說是『善受』。由修行所引發的善行被稱為修道，因為它依賴於修行的善根而生起。在修道中，要遠離三界的慾望。這指的是在遠離地獄慾望的時候，遠離界的慾望被稱為『簡擇諦行』（通過觀照真諦來做出選擇的修行），因為它是緣于真諦的道理而進行簡擇。遠離無界的慾望被稱為『無增上慢』，就像增上慢的比丘證得第四禪就認為自己證得了阿羅漢果一樣。這裡指的是，即使證得了無，也不會生起增上慢，也不會因為已經遠離了界的慾望而生起增上慢。這些都屬於修道。然而，這是就某一界中更加殊勝的證得而言的。不如之前的解釋。後來證得無學位果位時，稱為『正凈行』，因為證得了六恒住法。之前的解脫也可以依次對應：上面第一種是之前的第三種，中間四種是之前的第二種，這是就增勝的時候而言的。第六種是之前的第一個。或者，這後面的五種可以總括之前的兩種。 接下來引用第二部經來解釋。景法師說，『一受者舍施』，就像大迦葉尊者依次乞食，利益貧窮一樣。這指的是捨棄自身作為福田，接受他人的飲食，稱為『受者施』。也可以理解為，見到有接受佈施的人就佈施，稱為『受者施』。 『二施者舍施』，指的是施主行佈施，這是可以理解的。佈施的果報也有兩種：一是獲得巨大的財富，這是最初的佈施的果報。捨棄自身作為福田，稱為『受者施財』，這樣在現在就能獲得巨大的財富，因為獲得了佈施的物品。如果說見到有接受佈施的人就佈施，那麼這在未來就能獲得巨大的財富。二是獲得這種等流的受用勝解，這是施者佈施的果報。因為捨棄了財物，所以在未來還能獲得更多的財物，這稱為『得等流』。因此，以後就能自己使用財物，佈施給他人，這被稱為

【English Translation】 English version: 'That is, eliminating the arrogance of claiming attainment when one has not attained' (referring to removing the arrogance of thinking one has realized something when one has not). These two practices encompass the previously mentioned state of dwelling in the gate of liberation, because they both belong to the stages of the path of seeing and the path of cultivation. 『Practitioners who act with upright purity and enjoy the benefits』 refers to the practice of those in the state of no-more-learning (Arhatship) in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Because they have already distanced themselves from defilements, it is called 『purity』; because they have realized the joy of Nirvāṇa, it is called 『enjoying the benefits』. This encompasses the previously mentioned state of dwelling in liberation, because they are of the same essence. Master Kuiji said that the initial understanding is generally the same. Another explanation is that 『uninterrupted practice』 refers to the uninterrupted cultivation in the Seven Expedients, and 『skillful reception and contemplation』 refers to the completion of uninterrupted cultivation in the path of seeing, and now obtaining un-leaked wisdom, so it is said to be 『skillful reception』. The good deeds arising from cultivation are called the path of cultivation, because they arise relying on the good roots of cultivation. In the path of cultivation, one must distance oneself from the desires of the Three Realms. This refers to when distancing oneself from the desires of the lower realm, distancing oneself from the desires of the ** realm is called 『discriminating truth practice』 (practice of making choices through contemplating the truth), because it is based on the principle of truth to make choices. Distancing oneself from the desires of the formless realm is called 『no arrogance』, just as an arrogant Bhikṣu who attains the fourth Dhyāna thinks he has attained the fruit of Arhatship. This refers to not giving rise to arrogance even when one has attained the formless realm, and not giving rise to arrogance because one has already distanced oneself from the desires of the ** realm. These all belong to the path of cultivation. However, this is in terms of a more superior attainment in a certain realm. It is not as good as the previous explanation. Later, when attaining the fruit of the state of no-more-learning, it is called 『upright pure practice』, because one has attained the six constant dwelling Dharmas. The previous liberation can also be matched in order: the first one above is the previous third one, the middle four are the previous second one, this is in terms of the time of increasing superiority. The sixth one is the previous first one. Or, these later five can encompass the previous two. Next, quoting the second Sutra to explain. Master Jing said, 『One, the receiver gives alms』, just like the Venerable Mahākāśyapa begging for food in order, benefiting the poor. This refers to abandoning oneself as a field of merit, accepting others' food, called 『the receiver gives alms』. It can also be understood as giving alms when seeing someone who accepts alms, called 『the receiver gives alms』. 『Two, the giver gives alms』, refers to the almsgiver giving alms, which is understandable. There are also two kinds of fruits of almsgiving: one is obtaining great wealth, which is the fruit of the initial almsgiving. Abandoning oneself as a field of merit, called 『the receiver gives wealth』, so that one can obtain great wealth in the present, because one has obtained the objects of almsgiving. If it is said that giving alms when seeing someone who accepts alms, then one can obtain great wealth in the future. Two, obtaining this equal-flowing enjoyment and superior understanding, this is the fruit of the giver giving alms. Because one has abandoned wealth, one can still obtain more wealth in the future, this is called 『obtaining equal-flowing』. Therefore, later one can use wealth oneself and give alms to others, this is called

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受用勝解。基云述三藏二釋。一云如乞食者。即同景師初解。二云受得他財而行舍施。即轉施。法施者施可知。又破自慳。故自受用財。受者自舍與己身。名受者舍施。即與自己童僕。亦是皆以施心故。此當來得財。還自受用為等流勝解果。二施與他者。得大財富。又前二施如前解。皆得大財為異熟果。于中慳還能受用名等流果。第四證成道理。抉擇因緣。先總陳說然後正辨。正辨中初明證成道理立過未無。後製度抉擇因緣。前中有三。初明過未無。二辨三世相。三對難釋通。前中初明未來無。後於過去無。此中釋文多基抄。此破去來實有論。為欲明三世自法先破于彼因抉擇前尋伺地第六答。非正抉擇。此依他等抉擇故。下難中何以故。總徴。非無力處有從異方轉趣異方義者。此破第一。應立量云。未來世色應有方所。有轉異故。如現在色。又未來世法不能移轉至現在世。無方所故。如兔角等。亦非未生未已生法等者。此破第二謂汝未生法定無有死。以無生故。如虛空等如兔角等。若彼為緣而得生者便異法生等者。此破第三。謂未來法自住不壞用此為緣現在別法生。此法未來無故便違宗過。如何言一切法未來本有。應立量云。此現在生法非未來見有。以離生故。如住滅等相用。又一切法第一義中無作用等者。此破業用

【現代漢語翻譯】 現代漢語譯本 受用勝解（shòu yòng shèng jiě）：基於窺基（Kuiji）的《瑜伽師地論》的兩種解釋。第一種解釋是，如同乞食者，與景師（Jing Shi）最初的解釋相同。第二種解釋是，接受他人的財物然後進行佈施，即轉施。法施（dharma-dāna）的佈施是顯而易見的。此外，破除自身的慳吝，因此自己受用財物。『受者自舍與己身』，稱為受者舍施，即給予自己的童僕，也是都以佈施的心意。這應當是未來獲得財物，還自己受用，作為等流勝解果（niṣyanda-adhimokṣa-phala）。 二、施與他人者，獲得巨大的財富。此外，前兩種佈施如前所述的解釋，都獲得巨大的財富作為異熟果（vipāka-phala）。其中，慳吝還能受用，稱為等流果（niṣyanda-phala）。 第四，論證成立的道理，抉擇因緣。先總括陳述，然後正式辨析。正式辨析中，首先闡明論證成立的道理，確立過去和未來不存在。然後制定抉擇因緣。前者中有三點：首先闡明未來不存在，然後闡明過去不存在，其中引用的釋文多為窺基的抄錄。這是爲了破斥過去和未來真實存在的理論，爲了闡明三世的自法，首先破斥他們的因，抉擇前尋伺地（pūrva-vitarka-vicārabhūmi）第六的回答，並非正確的抉擇，這是因為依賴他等進行抉擇。 下面的詰難中，『何以故』，是總體的徵詢。『非無力處有從異方轉趣異方義者』，這是爲了破斥第一種觀點。應當確立論式：未來世的色法應當有方所，因為有轉移變化，如同現在的色法。此外，未來世的法不能轉移到現在的世間，因為沒有方所，如同兔角等。『亦非未生未已生法等者』，這是爲了破斥第二種觀點，即你認為未生的法必定沒有死亡，因為沒有生，如同虛空等，如同兔角等。『若彼為緣而得生者便異法生等者』，這是爲了破斥第三種觀點，即未來法自己存在不壞，用此作為因緣，現在別的法產生。此法在未來不存在，就違背了宗義的過失。如何說一切法在未來本來就存在？應當確立論式：此現在產生的法，不是未來可見的，因為離開了產生，如同住滅等相用。『又一切法第一義中無作用等者』，這是爲了破斥業用。

【English Translation】 English version 『Beneficial Understanding』 (Śruta-adhimukti): Based on Kuiji's commentary on the Yogācārabhūmi-śāstra, there are two interpretations. The first interpretation is like a beggar, which is the same as Jing Shi's initial explanation. The second interpretation is receiving wealth from others and then giving it away, which is redistribution. The giving of Dharma (dharma-dāna) is obvious. Furthermore, it breaks down one's own stinginess, so one benefits from wealth oneself. 『The receiver gives to oneself』, which is called the receiver's giving, that is, giving to one's own servants, which is also all with the intention of giving. This should be the future acquisition of wealth, which is then used by oneself, as the result of equable flow understanding (niṣyanda-adhimokṣa-phala). Second, giving to others results in great wealth. In addition, the first two types of giving, as explained earlier, both result in great wealth as the result of maturation (vipāka-phala). Among them, stinginess and the ability to benefit oneself are called the result of equable flow (niṣyanda-phala). Fourth, the reasoning for establishing the truth, deciding the causes and conditions. First, a general statement is made, and then a formal analysis is made. In the formal analysis, first clarify the reasoning for establishing the truth, establishing that the past and future do not exist. Then formulate the causes and conditions for decision. There are three points in the former: first, clarify that the future does not exist, then clarify that the past does not exist, and the quoted explanations are mostly Kuiji's transcriptions. This is to refute the theory that the past and future truly exist. In order to clarify the self-nature of the three times, first refute their cause, and decide the sixth answer of the preliminary investigation ground (pūrva-vitarka-vicārabhūmi), which is not a correct decision, because it relies on others to make decisions. In the following challenge, 『Why』 is a general inquiry. 『There is no meaning of transferring from a different direction to a different direction where there is no power』, this is to refute the first view. A syllogism should be established: the form of the future world should have a location, because there is transfer and change, like the form of the present. In addition, the Dharma of the future world cannot be transferred to the present world, because there is no location, like a rabbit's horn. 『Also, it is not like the Dharma that has not yet arisen or has already arisen』, this is to refute the second view, that is, you think that the Dharma that has not yet arisen must not have death, because there is no birth, like space, like a rabbit's horn. 『If it is born because of that cause, then a different Dharma is born』, this is to refute the third view, that is, the future Dharma exists without being destroyed, and this is used as a cause, and another Dharma is born now. This Dharma does not exist in the future, which violates the fault of the doctrine. How can it be said that all Dharmas originally exist in the future? A syllogism should be established: this Dharma that is produced now is not visible in the future, because it is separated from production, like the characteristics and functions of abiding and cessation. 『Also, all Dharmas have no function in the ultimate meaning』, this is to refute the function of karma.

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師第四義。業用離體必不可得。體有方起故。如體自體。設許異者。未來亦應有業用。依體生故。如現在在業。又此業用便應本無而今得生。即符順他宗。然違自宗。彼宗一切法未來有故。不爾即亦應立量云。一切體相未來非有。不離業故。猶如現業等。又與世尊言相違下。破未來體有。應立量云。未來世體體應是常。本有今有故。如虛空等。於一相若相異分得是有者等者。此破第五未來相未滿現在相滿。此中雲。若未滿一分未來有者。此圓滿之分未來何故不有。應立量云。現在一分圓滿之相未來還有。有彼不同一一分故。如現在相景補闕云。未來諸法相應圓滿。以與現法同一體故。如現在相。又現在之相應不圓滿。與未來法同一體故。如未來相。又相異分本無今有者等。應破未來不圓非本有量。云。未來一分不圓滿相應本無今有。相一分故。如現在一分圓滿相。又離色等一切行相余未來分等者。此破第六未來別有分不是色等現在亦爾故三世別者。應立量云。汝所言離色等外有未來分決定是無。現比二量不可得故。如兔角等。補闕云。離色等行余未來分必不可得。以與色等性無異故。猶如色等。又應未來無有果相現在方有等者。此果相亦本無今有。如何言一切皆未來有。應立量云。未來世時應有果相。有世分故。如現

【現代漢語翻譯】 現代漢語譯本：師第四義：業用如果離開本體，必然無法獲得，因為本體是產生業用的基礎。例如，本體和它自身的自體。假設允許業用與本體相異，那麼未來也應該有業用，因為它依賴於本體而生，就像現在的業用一樣。此外，這個業用就應該是本來沒有而現在才產生的，這與外道的觀點相符，但違反了我們自己的宗義。因為外道認為一切法在未來都是存在的。否則，也應該立量說：一切體的相在未來不是存在的，因為它不離開業，就像現在的業一樣。而且，這與世尊的言教相違背。下面破斥未來體是存在的觀點，應該立量說：未來世的體應該是常，因為它本來就有而現在也有，就像虛空一樣。『於一相若相異分得是有者等者』，這是破斥第五種觀點，即未來相未圓滿而現在相圓滿。這裡說，如果未圓滿的一部分在未來有，那麼這圓滿的部分為什麼在未來沒有呢？應該立量說：現在一分圓滿的相在未來還有，因為它與現在不同的每一分相同，就像現在的相。景補闕說：未來的諸法相應是圓滿的，因為它與現法是同一個本體，就像現在的相一樣。而且，現在的相應是不圓滿的，因為它與未來法是同一個本體，就像未來的相一樣。『又相異分本無今有者等』，應該破斥未來不圓滿並非本來就有的觀點，立量說：未來一分不圓滿的相應是本來沒有而現在才有的，因為它與現在一分相同，就像現在一分圓滿的相一樣。『又離色等一切行相余未來分等者』，這是破斥第六種觀點，即未來別有不同於色等的分，如果未來不同於色等，那麼現在也應該如此，因此三世是不同的。應該立量說：你所說的離開色等之外的未來分，肯定是無的，因為現量和比量都無法獲得，就像兔角一樣。補闕說：離開色等行相之外的未來分必然無法獲得，因為它與色等的自性沒有差異，就像色等一樣。『又應未來無有果相現在方有等者』，這個果相也是本來沒有而現在才有的，怎麼能說一切都在未來有呢？應該立量說：未來世時應該有果相，因為它有世的分，就像現在一樣。

【English Translation】 English version: The fourth meaning of the teacher: If the function of karma (業用) is separated from the substance (體), it is certainly unattainable, because the substance is the basis for the arising of karma. For example, the substance and its own self-nature (自體). Suppose it is allowed that the function of karma is different from the substance, then there should also be a function of karma in the future, because it depends on the substance for its arising, just like the present function of karma. Moreover, this function of karma should be originally non-existent and only now produced, which is in accordance with the views of other schools (外道), but violates our own doctrine. Because other schools believe that all dharmas (法) exist in the future. Otherwise, it should also be established that: the characteristics of all substances do not exist in the future, because they do not depart from karma, just like the present karma. Moreover, this contradicts the words of the World Honored One (世尊). Below, refuting the view that the future substance exists, it should be established that: the substance of the future world should be permanent, because it originally exists and now exists, just like space (虛空). 'If one aspect is different and a part is obtained as existent, etc.', this refutes the fifth view, that the future aspect is incomplete while the present aspect is complete. Here it says, if the incomplete part exists in the future, then why does this complete part not exist in the future? It should be established that: the present complete aspect still exists in the future, because it is the same as each different part of the present, just like the present aspect. Jing Buque (景補闕) says: the corresponding dharmas of the future are complete, because they are the same substance as the present dharmas, just like the present aspect. Moreover, the present corresponding is incomplete, because it is the same substance as the future dharmas, just like the future aspect. 'Also, the different aspects are originally non-existent and now existent, etc.', it should be refuted that the future incomplete is not originally existent, establishing that: the corresponding of the future incomplete part is originally non-existent and only now existent, because it is the same as the present complete part, just like the present complete aspect. 'Also, apart from all the characteristics of form (色) etc., there are remaining future parts, etc.', this refutes the sixth view, that the future has separate parts different from form etc. If the future is different from form etc., then the present should also be so, therefore the three times (三世) are different. It should be established that: what you say is that the future part apart from form etc. is definitely non-existent, because neither present perception (現量) nor inference (比量) can obtain it, just like rabbit horns (兔角). Buque (補闕) says: the future part apart from the characteristics of form etc. is certainly unattainable, because it has no difference in nature from form etc., just like form etc. 'Also, there should be no fruit aspect in the future, but only in the present, etc.', this fruit aspect is also originally non-existent and only now existent, how can it be said that everything exists in the future? It should be established that: there should be a fruit aspect in the future world, because it has a division of time, just like the present.

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在世。世分者即未來分等是。此中有六師。前第六本地有七計。即有兩釋。一云彼第六七。合是此中第六。故此為六。又解。彼第七即此第六。此中無彼第六。次辨三世相。前本地第三。即已解有三種三世。一神通三世。二唯識三世。三法相三世。法相三世者。且如於現在種子有當曾等義說三世法。即前第三于種子建立。此同現行。然種子恒故說非現行。下第二即云現在有三相。一是過去果相。二者未來因相。三現在自種。法相即是。唯識三世者。先識上有曾當境等故。如凡夫等緣過未境。此境當心現。以識上妄有功能影像相生與識無別種似三世法生。此實現在皆托曾緣種子。當緣種子而生此影像。此由唯識妄故。名唯識故。前第三本地。若任運散亂意識名緣現在境。以境恒現在故。問心不孤起。托本質境識而生。此若緣過未境而生。既識無本質者。境如何生。如極微虛空等。以教為本質。如前以種子為本質。又如緣兔角以何為本質。此皆尋名。名本質故影生。故唯識也。此兔角等不生者。由現在無生因。若如過去既非兔角果。故兔角不同過去。神通三世者。此即禪定他心通。若凡夫及聖緣過去為境。以起有功能似若於時現。若起有強弱緣境有寬狹。此與前別。或執心非量境。若不執心比度而知。或以現過曾見比未來

【現代漢語翻譯】 現代漢語譯本： 在世。『世分者』即未來分等是。此中有六師（六位著名的外道導師）。前第六本地有七計，即有兩種解釋。一種說法是，彼第六和第七，合起來是此中的第六，所以這裡是六。又一種解釋是，彼第七即是此第六，此中沒有彼第六。 其次辨析三世（過去、現在、未來）的相狀。前本地第三，即已解釋有三種三世：一、神通三世；二、唯識三世；三、法相三世。 法相三世者，比如於現在的種子，有『當』（未來）、『曾』（過去）等的意義，來說明三世法。即前第三于種子建立。此同於現行。然而種子是恒常的，所以說不是現行。下第二即說現在有三種相：一是過去果相，二是未來因相，三是現在自種。法相即是如此。 唯識三世者，先在識上，有『曾』、『當』等境的緣故。如凡夫等緣過去未來境。此境當心現。以識上妄有功能影像相生，與識無別，種似三世法生。此實現在，皆托曾緣種子。當緣種子而生此影像。此由唯識妄故，名唯識故。 前第三本地，若任運散亂意識名緣現在境，以境恒現在故。問：心不孤起，托本質境識而生。此若緣過未境而生，既識無本質者，境如何生？如極微虛空等，以教為本質。如前以種子為本質。又如緣兔角以何為本質？此皆尋名，名本質故影生。故唯識也。此兔角等不生者，由現在無生因。若如過去既非兔角果，故兔角不同過去。 神通三世者，此即禪定他心通。若凡夫及聖緣過去為境，以起有功能似若於時現。若起有強弱緣境有寬狹。此與前別。或執心非量境。若不執心比度而知。或以現過曾見比未來。

【English Translation】 English version: Being in the world. 'World division' means the future divisions and so on. There are six teachers (six famous non-Buddhist teachers) here. The sixth local section before has seven views, meaning there are two explanations. One explanation is that the sixth and seventh of those combine to be the sixth here, so there are six here. Another explanation is that the seventh of those is the sixth here, and there is no sixth of those here. Next, distinguish the characteristics of the three times (past, present, and future). The third local section before has already explained that there are three types of three times: 1. Supernormal power three times; 2. Consciousness-only three times; 3. Dharma characteristic three times. Dharma characteristic three times means that, for example, in the present seed, there are meanings such as 'will be' (future) and 'was' (past) to explain the three times of Dharma. That is, the third before is established in the seed. This is the same as the present activity. However, the seed is constant, so it is said not to be present activity. The second below says that the present has three characteristics: one is the past result characteristic, the second is the future cause characteristic, and the third is the present self-seed. The Dharma characteristic is like this. Consciousness-only three times means that, first, on the consciousness, there are reasons such as 'was' and 'will be' realms. For example, ordinary people and others perceive past and future realms. This realm appears in the mind. Because the consciousness has illusory functions and images arising, which are not different from the consciousness, seeds similar to the three times of Dharma arise. This reality now all relies on the seeds that were previously perceived. The image arises when the seed is perceived. This is because of the illusion of consciousness-only, so it is called consciousness-only. The third local section before, if the uncontrolled and scattered consciousness is said to perceive the present realm, it is because the realm is always present. Question: The mind does not arise alone, but arises relying on the essential realm and consciousness. If this arises perceiving past and future realms, since the consciousness has no essence, how does the realm arise? Like extremely small particles, emptiness, etc., take the teachings as the essence. As before, take the seed as the essence. Also, what is the essence of perceiving a rabbit's horn? These all seek the name, and the image arises because the name is the essence. Therefore, it is consciousness-only. The reason why the rabbit's horn and others do not arise is because there is no cause of arising in the present. If it is like the past, it is not the result of the rabbit's horn, so the rabbit's horn is different from the past. Supernormal power three times means this is the power of knowing others' minds through meditation. If ordinary people and sages perceive the past as the realm, it is because the arising has a function that seems to appear at that time. If the arising has strength or weakness, the perceived realm has width or narrowness. This is different from before. Or one may hold that the mind is not a measure of the realm. If one does not hold the mind to compare and know, or one may compare the present and past seen to the future.

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當此事生。或以現在為比比曾有此事比量而知。若神通及禪定此皆證解。雖心上功能而生證定。故與前別。論文過去中應有果。現在又準未來因有故。此中但論因故其相已舍。不論果故不言現有。又顯過未無體。約現法雲過去。不言果有言自性故言已無。顯未來生相亦無體。未來說因現有。于現在因上有當生果義顯于現在法亦立。明知過去因相體已滅。于現在果有此因曾有非今正有。即于現法而立過去。故此顯文同。若彼諸行已下第三對難釋通。如文可解。自下第二抉擇因緣。即抉擇意地第三卷云。又有四緣等。于中有二。初正抉擇四緣。后辨緣無生心義。前中有三。初標次釋后對二因十因四緣相攝通塞。釋因緣中有二。初依未建立賴耶已前佛教以說因緣。后明依從賴耶教已后立因緣相。前中有三。初正辨因緣。二明伏斷退不退義。三明三受等位種子隨逐。前中先正辨因緣。二反難外人。前中初問次解后結。言諸色根根依及識此二略說能持一切諸法種子等者。景雲色根謂眼等五根。根依者則符根塵。大與根合一。心為第二。此中略不辨心所。但持自心所種。言除大種色等者。此據內塵大小為論。當知外山河等下分別持種。但由內識內根持外種生。基云。三藏言根依者扶根塵。若爾何故下攝一切種子中不言扶根塵。及次

【現代漢語翻譯】 現代漢語譯本 當此事發生時，或者以現在的事情為依據，與過去曾經發生過的事情相比，通過比量來了解。如果是神通和禪定，這都是通過證悟來理解的。雖然是從心上的功能而產生證悟和禪定，所以與前面所說的不同。論文中說，過去的事情中應該有結果，現在的事情又依據未來的原因而存在。這裡只討論原因，所以它的相狀已經捨棄，不討論結果，所以不說現在有。又顯示過去和未來沒有實體，依據現在的法來說過去。不說結果有，而說自性，所以說已經沒有。顯示未來產生的相狀也沒有實體。未來所說的原因現在有，在現在的原因上有應當產生結果的意義，顯示在現在的法中也成立。明確知道過去原因的相狀體已經滅亡，在現在的果中，有這個原因曾經存在，不是現在正在存在。就在現在的法中而建立過去，所以這個顯文相同。如果那些諸行以下是第三個對難的解釋和疏通，可以按照文義來理解。 從下面開始是第二個抉擇因緣，也就是抉擇意地第三卷所說的。又有四緣等等，其中有二個方面。首先是正確地抉擇四緣，然後辨別緣無生心的意義。前面有三個方面。首先是標示，其次是解釋，最後是對二因十因四緣的相互攝取和通塞。解釋因緣中有兩個方面。首先是依據未建立阿賴耶識之前的佛教來解說因緣，然後闡明依據阿賴耶識教義之後所建立的因緣相。前面有三個方面。首先是正確地辨別因緣，第二是闡明伏斷退不退的意義，第三是闡明三受等位種子隨逐。前面首先是正確地辨別因緣，第二是反駁外人的提問。前面首先是提問，其次是解答，最後是總結。所說的諸色根（眼耳鼻舌身五根），根依（扶根塵，根所依賴的），以及識（心識），這二者簡略地說能夠持有一切諸法的種子等等，景法師說，色根是指眼等五根。根依是指扶根塵，大種與根結合爲一體。心為第二。這裡簡略地不辨別心所，但持有自己的心所種子。所說的除去大種色等，這是根據內塵的大小來討論。應當知道外面的山河等等，下面會分別說明持有種子的方式。只是由於內識和內根持有外面的種子而產生。基法師說，三藏說根依是指扶根塵。如果這樣，為什麼在攝一切種子中不說扶根塵，以及其次呢？

【English Translation】 English version When this matter arises, it can be understood by comparing it to past events, using present circumstances as a reference. In the case of supernatural powers (Abhijna) and meditative states (Dhyana), these are understood through realization (Pratyaksha). Although realization and meditative states arise from the functions of the mind, they are different from what was previously mentioned. The treatise states that there should be a result in the past, and the present is based on the future cause. Here, only the cause is discussed, so its characteristic has been abandoned. The result is not discussed, so it is not said to exist in the present. Furthermore, it shows that the past and future have no substance, and the past is spoken of in relation to the present Dharma. It does not say that the result exists, but rather the self-nature (Svabhava), so it is said to be already non-existent. It shows that the characteristic of future arising also has no substance. The cause spoken of in the future exists now, and in the present cause, there is the meaning of a result that should arise, which is also established in the present Dharma. It is clearly known that the characteristic of the past cause has ceased to exist, and in the present result, there is this cause that once existed, but is not currently existing. The past is established in the present Dharma, so this explicit statement is the same. If those 'all phenomena' below is the third explanation and clarification of the refutation, it can be understood according to the meaning of the text. From below begins the second determination of conditions (Hetu-pratyaya), which is what is discussed in the third volume of the Determination of the Mind-Ground. 'Again, there are four conditions,' etc., among which there are two aspects. First, there is the correct determination of the four conditions, and then the distinction of the meaning of 'conditions without arising mind'. There are three aspects in the former. First, there is the indication, second, the explanation, and third, the mutual inclusion and obstruction of the two causes, ten causes, and four conditions. There are two aspects in the explanation of conditions. First, the conditions are explained based on the Buddhist teachings before the establishment of the Alaya-consciousness (Ālayavijñāna), and then the characteristics of the conditions established after the Alaya-consciousness teachings are clarified. There are three aspects in the former. First, there is the correct distinction of conditions, second, the clarification of the meaning of 'subduing, severing, regressing, and not regressing', and third, the seeds following the positions of the three feelings (Vedana), etc. In the former, first, there is the correct distinction of conditions, and second, the refutation of the questions of outsiders. In the former, first, there is the question, second, the answer, and third, the conclusion. What is said, 'The sense faculties (Indriya) of form (Rupa), the support of the faculties (Indriya-ashraya), and consciousness (Vijnana), these two briefly said are able to hold the seeds of all Dharmas,' etc., Master Jing said, 'The sense faculties of form refer to the five faculties of eye, etc. The support of the faculties refers to supporting the faculties and objects (Rupa-vishaya), the great elements (Mahabhuta) combine with the faculties as one. The mind is the second. Here, the mental factors (Caitasika) are briefly not distinguished, but it holds its own mental factor seeds. What is said, 'except for the great element form, etc.,' this is discussed according to the size of the internal dust (internal object). It should be known that the external mountains and rivers, etc., will be explained separately below regarding the way of holding seeds. It is only due to the internal consciousness and internal faculties holding the external seeds that they arise. Master Ji said, 'The Tripitaka says that the support of the faculties refers to supporting the faculties and objects.' If so, why is 'supporting the faculties and objects' not mentioned in 'including all seeds', and what is next?

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下文云當知所餘色法唯自種子之所隨逐。今此理文違故釋之。根依者即違根之四大。故第二複次釋所以中雲。若諸色根及自大種非心心法種子隨逐者等。若爾何故論云隨遂色根有諸色根種子等不言四大中有諸色法種子等。解云。此略不說。又上總文言根依及所以中雲自四大。以明四大造根者有諸法種子。此中解根已解造根四大。論當知所餘色法唯自種子之所隨逐者。此謂根塵。非外器色。以此唯即心所法中亦應有自種子。此中但言識者。略而不論。又心所不同扶根塵。所以故何扶根塵根無之時容可有心所。即不然。豈得王無之時有耶。故不為例。此中如若有色別有心時種子在何處。為一一色法心法皆有一切種子。為不然有心時在心無心時在色。若聞中有。即有無量種子。又生無色界時色中種子並在何處。若有心在心等者。即如有色界有心時在何處。若在心中者。何故不在色中。複次已下第二返難外人不立種子在於色心。便有過失。初明色不持種過。三明心不持種過。此等論文。下云皆依未立阿賴耶聖教等者。此隨順理門經部師義。次明伏斷退不退義。初明世間道伏。二明出世道斷。前中有二。初略后廣。欲界諸法染法者。煩惱種子。及余諸法種子者。善無記種子。廣明損伏有三。一遠離損伏。謂出家受戒。遠離斷塵。

【現代漢語翻譯】 現代漢語譯本 上文說，應當知道其餘的色法（rupa, 物質現象）僅僅被它們自己的種子（bija, 潛在力量）所跟隨。現在這段經文與此相悖，所以解釋它。『根依』指的是與根（indriya, 感官）相違背的四大（mahabhuta, 地、水、火、風四種基本元素）。因此，在第二段『複次』的解釋原因中說：『如果各種色根（rupa-indriya）以及它們自身的大種（svaka-mahabhuta）不是由心（citta, 意識）、心法（caitta, 心理活動）的種子所跟隨等等。』如果這樣，為什麼論中說，隨著色根有各種色根的種子等等，而不說四大中有各種色法的種子等等？解釋說：這是省略了沒有說。又，上面總的經文說『根依』，以及在解釋原因中說『自身四大』，是爲了說明四大造根者有各種法（dharma, 法則、現象）的種子。這裡解釋了根，就已經解釋了造根的四大。論中說，應當知道其餘的色法僅僅被它們自己的種子所跟隨，這是指根和塵（visaya, 對像），不是指外在的器世間色（bahya-rupa, 外在物質）。因為這樣，僅僅在心所法中也應該有它們自己的種子。這裡只說了識（vijnana, 認知），是省略了沒有說。而且，心所不同於扶助根和塵。原因是什麼呢？因為扶助根和塵，在根沒有的時候，或許可以有心所，但並非如此。難道能有國王不在的時候嗎？所以不能作為例子。這裡，如果有一種色法，另有一種心的時候，種子在哪裡呢？是每一種色法和心法都有一切種子嗎？如果不是，有心的時候在心，沒有心的時候在色。如果聞中有（antarabhava, 中陰身），就有無量種子。又，出生沒有性行為（asuchi, 不凈）的時候，色中的種子都在哪裡呢？如果有心在心等等，就像有性行為有心的時候在哪裡呢？如果在心中，為什麼不在色中？ 其次，以下是第二次反駁外人不建立種子在於色和心，便有過失。首先說明色不持有種子的過失，然後說明心不持有種子的過失。這些經文，下面說都依據沒有建立阿賴耶（alaya, 藏識）的聖教等等，這是隨順理門經部師的意義。其次說明伏斷退不退的意義。首先說明世間道伏，其次說明出世道斷。前面中有兩個部分，首先是簡略的，然後是詳細的。欲界諸法的染法，指的是煩惱（klesha, 精神污染）的種子；以及其餘諸法的種子，指的是善和無記（avyakrta, 非善非惡）的種子。詳細說明損伏有三個方面：一是遠離損伏，指的是出家受戒，遠離斷塵。

【English Translation】 English version The text above states that one should know that the remaining 'rupa' (material phenomena) are only followed by their own 'bija' (seeds, potential forces). This passage seems contradictory, so it is explained. 'Root-dependent' refers to the four great elements ('mahabhuta', earth, water, fire, and wind) that are contrary to the 'indriya' (sense faculties). Therefore, in the second 'furthermore' explanation of the reason, it says: 'If the various 'rupa-indriya' (sense faculties of form) and their own 'svaka-mahabhuta' (own great elements) are not followed by the seeds of 'citta' (mind, consciousness) and 'caitta' (mental activities), etc.' If so, why does the treatise say that along with the sense faculties of form, there are various seeds of sense faculties of form, etc., but does not say that within the four great elements, there are various seeds of material phenomena, etc.? The explanation is: this is omitted and not said. Also, the general text above says 'root-dependent,' and in the explanation of the reason, it says 'own four great elements,' in order to explain that the creators of the sense faculties, the four great elements, have the seeds of various 'dharma' (laws, phenomena). Here, explaining the sense faculties already explains the four great elements that create the sense faculties. The treatise says that one should know that the remaining material phenomena are only followed by their own seeds, which refers to the sense faculties and 'visaya' (objects), not to the external 'bahya-rupa' (external matter). Because of this, there should also be their own seeds in the mental activities. Here, only 'vijnana' (cognition) is mentioned, which is omitted and not discussed. Moreover, mental activities are different from supporting the sense faculties and objects. What is the reason? Because supporting the sense faculties and objects, when the sense faculties are absent, there may be mental activities, but it is not so. Can there be a king when the king is absent? So it cannot be taken as an example. Here, if there is one kind of material phenomenon and another kind of mind, where are the seeds? Do each material phenomenon and mental phenomenon have all the seeds? If not, when there is mind, it is in the mind; when there is no mind, it is in the material phenomenon. If there is 'antarabhava' (intermediate state), there are countless seeds. Also, when there is birth without sexual activity ('asuchi', impurity), where are all the seeds in the material phenomenon? If there is mind in the mind, etc., like when there is sexual activity and there is mind, where is it? If it is in the mind, why is it not in the material phenomenon? Secondly, the following is the second refutation of outsiders who do not establish that seeds are in material phenomena and mind, which is a fault. First, it explains the fault of material phenomena not holding seeds, and then it explains the fault of mind not holding seeds. These texts, below, say that they all rely on the teachings that have not established 'alaya' (store consciousness), etc., which follows the meaning of the Sautrantika school. Next, it explains the meaning of suppression, cutting off, regression, and non-regression. First, it explains the worldly path of suppression, and then it explains the supramundane path of cutting off. In the former, there are two parts, first brief and then detailed. The defiled phenomena of the desire realm refer to the seeds of 'klesha' (afflictions); and the seeds of the remaining phenomena refer to the seeds of good and 'avyakrta' (neutral). The detailed explanation of diminishing and suppressing has three aspects: first, diminishing and suppressing by distancing, which refers to leaving home and taking vows, distancing oneself from cutting off dust.

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舍伏煩惱。此生得慧也。二厭患損伏。謂戒。由過患相。觀五妙欲能為自害他害俱害等。名過患相。或唯不凈觀厭伏貪斷。此通三慧。三奢摩他損伏。謂伏欲色二界煩惱。雖亦伏除無所有處已還煩惱。以約欲界故。不言離無色也。第二明聖道永斷。中先明入有餘時斷除染種。二明入無餘時損伏善無記種。言準不生互非不種子者。喻有漏道伏而不斷。若火所損喻無漏斷即金剛心時永害三界一切種子證無餘也。將入無餘界時所有一切善無記種皆被損伏者。依毗婆沙。欲界羅漢斷入無餘時。除若五若六心外。悉得非擇滅。此文人種種解。一解此據欲界八心次第。一方便善心。二生得善心。三不善心。四隱沒心。五抑生心。六威儀心。七工巧心。八變化心。爾時作意欲入無餘。或唯除第五抑生心。或唯除第六威儀心。此二心是命終心。除此二外悉得非擇滅。或有解云。此羅漢欲入無餘。先在第四邊際定力。唯除四靜四念心。除第五欲界善心。第六不隱沒心。是命終心。除此六心外悉得非擇滅。何意如此。爾時行者從邊際定逆入四定欲善無記至第六心方命終故。今此不爾。下文中說要入滅定滅六識心。住滅定內阿賴耶心而命終故。言由染污法種子滅故乃至亦不復能生自類果者。由金剛心時斷染等種故。令善種子不生異熟。無記種

【現代漢語翻譯】 現代漢語譯本 舍伏煩惱（通過捨棄和降伏煩惱）。此生得慧也（這一生可以獲得智慧）。 二厭患損伏（第二種是由於厭患而降伏煩惱），謂戒（指的是戒律）。由過患相（因為觀察到過患的相狀），觀五妙欲能為自害他害俱害等（觀察到五種妙欲能夠導致自己受害、他人受害、以及雙方都受害等等），名過患相（稱為過患的相狀）。或唯不凈觀厭伏貪斷（或者僅僅通過不凈觀來厭惡和降伏貪慾，從而斷除貪慾）。此通三慧（這適用於三種智慧）。 三奢摩他損伏（第三種是通過奢摩他來降伏煩惱），謂伏欲色二界煩惱（指的是降伏欲界和色界的煩惱）。雖亦伏除無所有處已還煩惱（雖然也降伏和去除無所有處及以上的煩惱），以約欲界故（但因為這裡是針對欲界而言），不言離無色也（所以沒有說離開無色界）。 第二明聖道永斷（第二部分說明聖道能夠永遠斷除煩惱），中先明入有餘時斷除染種（首先說明進入有餘涅槃時斷除染污的種子），二明入無餘時損伏善無記種（第二說明進入無餘涅槃時降伏善良和無記的種子）。言準不生互非不種子者（所說的『準』是指不生，『互非』是指不是種子），喻有漏道伏而不斷（比喻有漏的道只能降伏煩惱而不能斷除煩惱）。若火所損喻無漏斷即金剛心時永害三界一切種子證無餘也（如果像被火燒燬一樣，比喻無漏的斷除，也就是在金剛心的時候永遠摧毀三界的一切種子，從而證得無餘涅槃）。 將入無餘界時所有一切善無記種皆被損伏者（將要進入無餘涅槃界時，所有一切善良和無記的種子都被降伏），依毗婆沙（依據《毗婆沙論》）。欲界羅漢斷入無餘時（欲界的阿羅漢斷除煩惱進入無餘涅槃時），除若五若六心外（除了五種或者六種心之外），悉得非擇滅（全部獲得非擇滅）。此文人種種解（對於這段經文，人們有各種各樣的解釋）。 一解此據欲界八心次第（一種解釋是，這段經文是根據欲界的八種心的次第來說的）：一方便善心（第一種是方便善心），二生得善心（第二種是生得善心），三不善心（第三種是不善心），四隱沒心（第四種是隱沒心），五抑生心（第五種是抑生心），六威儀心（第六種是威儀心），七工巧心（第七種是工巧心），八變化心（第八種是變化心）。爾時作意欲入無餘（那時，如果作意想要進入無餘涅槃），或唯除第五抑生心（或者僅僅除去第五種抑生心），或唯除第六威儀心（或者僅僅除去第六種威儀心）。此二心是命終心（這兩種心是臨終的心）。除此二外悉得非擇滅（除了這兩種心之外，全部獲得非擇滅）。或有解云（或者有人解釋說），此羅漢欲入無餘（這位阿羅漢想要進入無餘涅槃），先在第四邊際定力（首先處於第四禪的邊際定力）。唯除四靜四念心（僅僅除去四禪定和四念處的心），除第五欲界善心（除去第五種欲界的善心），第六不隱沒心（第六種不隱沒心），是命終心（是臨終的心）。除此六心外悉得非擇滅（除了這六種心之外，全部獲得非擇滅）。何意如此（為什麼會這樣呢）？爾時行者從邊際定逆入四定欲善無記至第六心方命終故（因為那時修行者從邊際定逆向進入四禪定，欲界的善良和無記的心，直到第六種心的時候才臨終）。 今此不爾（現在這裡不是這樣）。下文中說要入滅定滅六識心（下文說要進入滅盡定，滅除六識心），住滅定內阿賴耶心而命終故（住在滅盡定中，阿賴耶識心而臨終的緣故）。 言由染污法種子滅故乃至亦不復能生自類果者（所說的『由於染污法的種子滅除，乃至也不能再生出同類的果』），由金剛心時斷染等種故（是因為在金剛心的時候斷除了染污等等的種子）。令善種子不生異熟（使得善良的種子不產生異熟果），無記種（無記的種子）。

【English Translation】 English version Eliminating and Subduing Afflictions. In this life, wisdom is attained. Secondly, aversion and subjugation, referring to precepts. Due to observing the aspect of faults, contemplating the five sensual pleasures as causing harm to oneself, harm to others, and harm to both, this is called the aspect of faults. Or solely through the contemplation of impurity, aversion subdues and severs greed. This applies to the three types of wisdom. Thirdly, Śamatha (calm abiding) subdues, referring to subduing afflictions of the desire and form realms. Although it also subdues and eliminates afflictions from the realm of nothingness and above, it is spoken in relation to the desire realm, so it does not mention leaving the formless realm. The second part clarifies the permanent severing by the noble path. First, it clarifies the severing of defiled seeds upon entering the realm of remainder. Second, it clarifies the subjugation of wholesome and neutral seeds upon entering the realm of no remainder. The statement 'according to non-arising, mutually non-seed' means that the contaminated path only subdues but does not sever. If it is damaged by fire, it is analogous to the uncontaminated severance, which is when the vajra-like mind permanently destroys all seeds of the three realms, thus realizing the realm of no remainder. When about to enter the realm of no remainder, all wholesome and neutral seeds are subjugated, according to the Vibhāṣā. When an Arhat (liberated being) of the desire realm severs and enters the realm of no remainder, except for five or six types of mind, all attain non-selective cessation. People have various interpretations of this passage. One interpretation is based on the sequence of eight types of mind in the desire realm: 1. expedient wholesome mind, 2. innate wholesome mind, 3. unwholesome mind, 4. obscured mind, 5. suppressed mind, 6. deportment mind, 7. skillful mind, 8. transformative mind. At that time, if intending to enter the realm of no remainder, either only the fifth, suppressed mind, is excluded, or only the sixth, deportment mind, is excluded. These two minds are the mind at the time of death. Except for these two, all attain non-selective cessation. Or some explain that this Arhat, wanting to enter the realm of no remainder, is first in the power of the fourth dhyana (meditative state). Only the four dhyanas and four mindfulnesses are excluded, as well as the fifth, wholesome mind of the desire realm, and the sixth, unobscured mind, which is the mind at the time of death. Except for these six minds, all attain non-selective cessation. Why is this so? Because at that time, the practitioner retrogressively enters the four dhyanas from the marginal dhyana, and the wholesome and neutral minds of the desire realm persist until the sixth mind at the time of death. This is not the case here. The following text says that to enter cessation, the six consciousnesses must be extinguished, and one dwells in cessation with the Ālaya (storehouse) consciousness at the time of death. The statement 'because the seeds of defiled dharmas are extinguished, they can no longer produce their own kind of fruit' is because the seeds of defilement are severed at the time of the vajra-like mind, causing the wholesome seeds not to produce differentiated results, and the neutral seeds.

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子不生自類果。是名第四損伏等者。染種未斷。能助善無記種子得果。由永害染種。即是永害助伴。故能損伏善無記種不能生果。故名永害助伴損伏。言第四者。此有二釋。一云離三界染即開為三。永害助伴名為第四。二云前說遠離等三。今說永害助伴。即名第四。準次下捲雲。問前已說損伏染法種子。善法種子損伏等何。答若常殷熏習善相違諸染污法是初損伏。若執取耶見多習耶見如諸外道是第二損伏。若多唯習邪見誹謗如斷善根者是第三損伏。若能永害染法種子。如前已說。是第四損伏。自下第三明於三受等位種子皆隨。初隨三受法心。次隨三性心。次隨學位心。次隨無學位。學人無漏心起亦為煩惱種子之所隨逐。自下第二依真實理門建立因緣。分之為二。初結前生后正立因緣。后通經異說。言當知爾時斷退故退者。伏斷故退。亦是住退者。由退起下。或有漏禪定不現前住。名為住退。即習行退。泰云無學者下退滅定。不順此文也。

瑜伽論記卷第十三(之上終)

瑜伽論記卷第十三(之下)(論本第五十二)

釋遁倫集撰

論本第五十二

次釋等無間緣。云若此六識為彼六識為等無間緣等者。西國有師依如此文。即立五識多念相續有次第緣。然本地分中五識身地末云五識一念必

【現代漢語翻譯】 現代漢語譯本 『子不生自類果』，這被稱為第四種『損伏』（Sunfu，抑制）。意思是說，染污的種子（ran zhong）尚未斷除，它能幫助善和無記的種子（shan wu ji zhong）產生結果。通過永遠斷除染污的種子，也就是永遠斷除了助伴。因此，它能抑制善和無記的種子，使之不能產生結果，所以被稱為『永害助伴損伏』（yong hai zhuban sunfu）。 說到『第四』，這裡有兩種解釋。一種說法是，離開三界（san jie）的染污，就開顯為三種。永遠斷除助伴，稱為第四種。另一種說法是，前面說了遠離等三種，現在說永遠斷除助伴，就稱為第四種。按照下卷的說法：問：前面已經說了抑制染污法的種子，那麼善法的種子（shan fa zhongzi）的抑制等情況是怎樣的？答：如果經常慇勤地熏習與善法相違背的各種染污法，這是第一種抑制。如果執取邪見（xie jian），多次修習邪見，就像各種外道（wai dao）那樣，這是第二種抑制。如果多次只是修習邪見，誹謗正法，就像斷了善根的人那樣，這是第三種抑制。如果能夠永遠斷除染污法的種子，就像前面已經說的那樣，這是第四種抑制。 下面第三部分說明，在三受（san shou）等位，種子都隨之而變。首先是隨三受法的心，其次是隨三性（san xing）的心，再次是隨學位（xue wei）的心，最後是隨無學位（wu xue wei）。學人（xue ren）的無漏心（wu lou xin）生起，也為煩惱的種子（fan nao zhongzi）所隨逐。 下面第二部分依據真實的理門建立因緣，分為兩部分。首先是總結前面，引出後面，正式建立因緣。然後是貫通經文的不同說法。說到『當知爾時斷退故退』，是因為伏斷（fu duan）而退。也是住退（zhu tui），因為退而生起低下的狀態。或者是有漏禪定（you lou chan ding）不現前，安住于這種狀態，稱為住退，也就是習行退（xi xing tui）。泰的說法是無學者（wu xue zhe）從下退滅定（xia tui mie ding），不符合這裡的文義。 《瑜伽師地論記》卷第十三（之上終） 《瑜伽師地論記》卷第十三（之下）（論本第五十二） 釋遁倫集撰 論本第五十二 接下來解釋等無間緣（deng wu jian yuan）。說到『如果這六識（liu shi）為那六識作為等無間緣』等，西國有法師依據這樣的文句，就立五識（wu shi）多念相續，有次第的緣。然而在本地分（ben di fen）中，五識身地（wu shi shen di）的末尾說五識一念必定……

【English Translation】 English version 'The seed does not produce fruit of its own kind.' This is called the fourth 'Suppression' (Sunfu). It means that the defiled seeds (ran zhong) have not yet been cut off, and they can help the seeds of good and neutral (shan wu ji zhong) to produce results. By permanently cutting off the defiled seeds, one permanently cuts off the helpers. Therefore, it can suppress the seeds of good and neutral, preventing them from producing results, so it is called 'Permanently Destroying Helper Suppression' (yong hai zhuban sunfu). Speaking of 'fourth', there are two explanations here. One explanation is that leaving the defilements of the Three Realms (san jie) reveals three types. Permanently cutting off the helpers is called the fourth type. Another explanation is that the previous three types mentioned detachment, etc., and now mentioning permanently cutting off the helpers is called the fourth type. According to the lower volume: Question: It has already been said that the seeds of defiled dharmas are suppressed, so what about the suppression of the seeds of good dharmas (shan fa zhongzi)? Answer: If one diligently cultivates various defiled dharmas that are contrary to good dharmas, this is the first suppression. If one clings to wrong views (xie jian) and repeatedly cultivates wrong views, like various heretics (wai dao), this is the second suppression. If one repeatedly cultivates only wrong views and slanders the correct Dharma, like those who have cut off their roots of goodness, this is the third suppression. If one can permanently cut off the seeds of defiled dharmas, as has already been said, this is the fourth suppression. The third part below explains that in the positions of the Three Feelings (san shou), the seeds change accordingly. First, it follows the mind of the Three Feelings Dharma, second, it follows the mind of the Three Natures (san xing), third, it follows the mind of the Stage of Learning (xue wei), and finally, it follows the mind of the Stage of No-More-Learning (wu xue wei). The arising of the non-outflow mind (wu lou xin) of the learner (xue ren) is also followed by the seeds of afflictions (fan nao zhongzi). The second part below establishes the causes and conditions based on the door of true principle, divided into two parts. First, it summarizes the previous and introduces the following, formally establishing the causes and conditions. Then, it connects the different statements in the scriptures. Speaking of 'Knowing that at that time, retreat is due to cutting off and retreating', it is retreating due to subduing and cutting off (fu duan). It is also dwelling retreat (zhu tui), because retreating gives rise to a lower state. Or, the defiled meditative concentration (you lou chan ding) does not manifest, and dwelling in this state is called dwelling retreat, which is cultivation retreat (xi xing tui). Tai's statement that the one who has no more to learn (wu xue zhe) retreats from the lower extinction concentration (xia tui mie ding) does not conform to the meaning of this text. The Record of the Yogācārabhūmi-śāstra, Volume Thirteen (End of the First Part) The Record of the Yogācārabhūmi-śāstra, Volume Thirteen (Second Part) (Treatise Text Fifty-Two) Compiled and Written by Shi Dunlun Treatise Text Fifty-Two Next, explain the immediately preceding condition (deng wu jian yuan). Speaking of 'If these six consciousnesses (liu shi) are the immediately preceding condition for those six consciousnesses', etc., a Dharma master in the Western Regions, based on such sentences, establishes that the five consciousnesses (wu shi) have multiple thoughts in succession, with sequential conditions. However, in the Local Section (ben di fen), at the end of the Section on the Body of Five Consciousnesses (wu shi shen di), it says that one thought of the five consciousnesses must...

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起意識尋求意地。又云五識無二念相續亦無展轉生余識等故。當知此據率爾墮心。故作此說。若在等流未取余境已來。五識自類相續不斷。故得自類有無間緣。第二師識五識必無二念相續。順本地分。但須通此抉擇文。若此六識為彼六識為等無間緣者。此言總也。應言意識望六識。六識望六識。六識望意識。為等無間緣。今勘唯識第四護法正義。八識各唯自類為開導依。通此論文言總意別。釋增上緣中。略辨六種。問。愛非愛果與異熟果有何別異須重明耶。解云。即以善惡業別感六識中苦樂名愛非愛果。後感賴耶舍受名異熟果。上來正決四緣中標及釋訖。自下第三對二因十因四緣相攝通塞。言因緣一種望所生法能為生因等者。此能生因。如菩薩地第三十八云牽引生起是因緣。第五卷復言生起是因緣能生因攝。非牽引因十二緣生。第十卷言此十二緣相望。俱依增上所生引發生起牽引說。故無因緣。又如菩薩地無記生起因是增上緣。故知能生因體是因緣。生起牽引皆通增上因緣。若唯生起唯是因緣。即違緣生及無記生起因。此所文中且據同第五及菩薩地等攝六因。故是因緣非余。若不此會。行支被潤己此是因。望生老死非生起因故。是故乃至無有頓生起義者。結答前問令重明瞭。因緣立十因者。如前三十八及第五說。生起

【現代漢語翻譯】 現代漢語譯本 『起意識尋求意地』。又說五識沒有二念相續，也沒有輾轉產生其他識等，所以應當知道這是根據『率爾墮心』（瞬間產生的念頭）而說的。如果在等流（相似的相續）中，在未取其他境之前，五識的自類相續不斷，因此可以得到自類作為無間緣。第二師認為五識必定沒有二念相續，這符合《瑜伽師地論·本地分》。但需要貫通此《抉擇分》的文句。如果說這六識作為彼六識的等無間緣，這是總的說法。應該說意識對於六識，六識對於六識，六識對於意識，作為等無間緣。現在考察《唯識》第四，護法的正義是：八識各自唯以自類作為開導依。貫通此論文，意思是總的，但含義有區別。在解釋增上緣中，簡略地辨別了六種。 問：愛非愛果（喜歡和不喜歡的果報）與異熟果（不同性質的果報）有什麼區別，需要重新說明呢？ 答：以善惡業的差別，感受六識中的苦樂，這叫做愛非愛果。後來感受阿賴耶識的舍受，叫做異熟果。上面已經正確地判決了四緣的標示和解釋。下面第三部分，對比二因、十因、四緣的相攝通塞（包含和不包含的關係）。 說因緣這一種，對於所生之法，能夠作為生因等。這個能生因，如《菩薩地》第三十八卷所說，牽引生起是因緣。第五卷又說生起是因緣，能生因包含在內，不是牽引因。十二緣生，第十卷說這十二緣相互之間，都依增上所生，引發生起牽引而說，所以沒有因緣。又如《菩薩地》中，無記的生起因是增上緣。所以知道能生因的本體是因緣，生起牽引都通增上因緣。如果只有生起，才是因緣，就違背了緣生以及無記的生起因。此文中所說，且根據第五卷及《菩薩地》等，包含六因，所以是因緣，不是其他的。如果不這樣理解，行支被潤澤，這是因，對於生老死來說，不是生起因。所以乃至沒有頓生起義（立即生起）的說法。 總結回答前面的問題，使之重新明瞭。因緣建立十因，如前面第三十八卷和第五卷所說，生起。

【English Translation】 English version 'Arising consciousness seeks the ground of intention (意地)'. It is also said that the five consciousnesses do not have two moments of continuous thought, nor do they generate other consciousnesses in succession. Therefore, it should be understood that this is said based on 'spontaneous falling mind' (率爾墮心) [a momentary thought]. If in the continuous flow (等流), before grasping other objects, the self-nature continuity of the five consciousnesses is unbroken, thus obtaining self-nature as the immediate condition (無間緣). The second teacher believes that the five consciousnesses definitely do not have two moments of continuous thought, which is in accordance with the 'Local Section' (本地分) of the Yogācārabhūmi-śāstra (瑜伽師地論). However, it is necessary to understand this passage from the Discriminating Section (抉擇分). If it is said that these six consciousnesses serve as the immediate condition for those six consciousnesses, this is a general statement. It should be said that consciousness in relation to the six consciousnesses, the six consciousnesses in relation to the six consciousnesses, and the six consciousnesses in relation to consciousness, serve as the immediate condition. Now, examining the fourth volume of Vijñaptimātratāsiddhi (唯識), the correct meaning of Dharmapāla (護法) is: each of the eight consciousnesses takes only its own kind as the guiding basis. Understanding this treatise, the meaning is general, but the connotations are different. In explaining the augmenting condition (增上緣), six types are briefly distinguished. Question: What is the difference between the agreeable and disagreeable results (愛非愛果) [pleasant and unpleasant consequences] and the result of different maturation (異熟果) [consequences of a different nature], requiring further clarification? Answer: Due to the difference between wholesome and unwholesome karma, experiencing suffering and joy in the six consciousnesses is called agreeable and disagreeable results. Later, experiencing the neutral feeling of the Ālaya consciousness (阿賴耶識) is called the result of different maturation. The above has correctly determined the marking and explanation of the four conditions. The third part below compares the inclusion and non-inclusion (相攝通塞) [relationship of containment and non-containment] of the two causes, ten causes, and four conditions. Saying that this type of causal condition (因緣), in relation to the produced dharma, can serve as the cause of arising, etc. This cause of arising, as stated in the thirty-eighth volume of Bodhisattvabhūmi (菩薩地), 'attracting and arising is the causal condition'. The fifth volume also says that arising is the causal condition, and the cause of arising is included, not the cause of attraction. The twelve links of dependent origination (十二緣生), the tenth volume says that these twelve links are mutually dependent, all relying on the augmenting condition for what is produced, saying 'attracting, arising, and attracting', so there is no causal condition. Also, as in the Bodhisattvabhūmi, the unwholesome cause of arising is the augmenting condition. Therefore, it is known that the substance of the cause of arising is the causal condition, and arising and attracting both connect to the augmenting causal condition. If only arising, then it is the causal condition, which contradicts the arising of conditions and the unwholesome cause of arising. What is said in this text, and according to the fifth volume and the Bodhisattvabhūmi, includes the six causes, so it is the causal condition, not others. If not understood in this way, the limb of action being moistened, this is the cause, but in relation to birth, old age, and death, it is not the cause of arising. Therefore, there is no saying of immediate arising. Concluding the answer to the previous question, making it clear again. The causal condition establishes the ten causes, as stated in the previous thirty-eighth and fifth volumes, arising.

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牽引一分是因緣。攝受因一分是等無間所緣緣。餘一分及牽引生起各一分余因。並是增上緣。上來三段抉擇四緣訖。自下第二辨緣無生心義。一問。二答。三難。四通。問如世尊云乃至何故宣說彼行為緣生意者。問意。如我宗說過未五蘊行體是有。為緣生意。今時論主大乘宗中過未是無。云何佛說過未諸行為緣生意耶。此違經過也。若意亦緣非有事境而得生者等。此第二違經過。答由能執持諸五識身所不行義故佛世尊假說名法等者。答意。若有體法唯在現在。體是有故名真實法。若過去未來體非實有。然能持自無體令五識不行令意識轉。假說名法此豈是法。故令法處攝。前引經中但有法量而無處字。假說無為法。非謂法故便法處攝而言遂有體。應立量云。如我所言過未無法亦應名法。有所持故。如現在法。應成意緣過未等無體。無體之法意識應緣。以是法故。如有體法。梵語陀羅唐名持義。梵語達磨亦是持義。能持故名法。問何因緣故知佛世尊有此密意者。此第三難也。難意。佛說緣法處生意。法處定有。云何知佛說於過未能持自無體令意識轉假說名法有是密意。下第四通中。初以理正答。第二復引廣大言論證緣無識。前中。先舉例答。由彼意識乃至非彼境識法處所攝者。汝前引經緣意及法意識得生。即執定有法處之

【現代漢語翻譯】 現代漢語譯本 牽引一分是因緣（hetu-pratyaya，能生之因）。攝受因一分是等無間所緣緣（samanantara-alambana-pratyaya，無間斷的所緣之緣）。其餘一分以及牽引生起各一分是其餘的因。這些都是增上緣（adhipati-pratyaya，增強之緣）。以上三段抉擇了四緣（catuh-pratyaya，四種緣）的意義。 下面第二部分辨析緣無生心（citta，心）的意義。一問，二答，三難，四通。 問：如世尊（Bhagavan，佛）所說，乃至何故宣說彼行為緣生意者？問的意思是，如我宗所說，過去和未來的五蘊（panca-skandha，五種聚合）行體是有。作為緣而生意識。現在論主在大乘宗（Mahayana，大乘）中認為過去和未來是無。為什麼佛說過去和未來的諸行為緣而生意識呢？這違背了經過的時間。 若意亦緣非有事境而得生者等。這是第二個違背經過的時間。 答：由能執持諸五識身所不行義故，佛世尊假說名法等者。答的意思是，若有體之法唯在現在。體是有，所以名為真實法。若過去未來體非實有。然而能持自無體，令五識不行，令意識轉。假說名法，這豈是法？所以令法處（dharma-ayatana，法處）所攝。前面引用的經文中只有法量而沒有處字。假說無為法（asamskrta-dharma，非造作之法）。並非因為是法就用法處攝，而言遂有實體。應立量說：如我所言，過未無法也應名法，有所持故，如現在法。應成意緣過未等無體。無體之法意識應緣。因為是法故，如有體法。梵語陀羅（dharani），唐名持義。梵語達磨（dharma），也是持義。能持故名法。 問：何因緣故知佛世尊有此密意者？這是第三個難。難的意思是，佛說緣法處生意。法處定有。怎麼知道佛說對於過去未來能持自無體，令意識轉，假說名法有這樣的密意？ 下面第四個通中，首先以理正面回答。第二再引用廣大言論證明緣無識。前面，先舉例回答。由彼意識乃至非彼境識法處所攝者。你前面引用的經文說緣意及法，意識得生。即執定有法處之

【English Translation】 English version A fraction of attraction is the hetu-pratyaya (cause condition, the cause that generates). A fraction of receptive cause is the samanantara-alambana-pratyaya (immediately preceding object condition, the uninterrupted object condition). The remaining fraction and each fraction of attraction and arising are the remaining causes. All of these are adhipati-pratyaya (dominant condition, the condition of enhancement). The above three sections have determined the meaning of the four pratyayas (catuh-pratyaya, four conditions). The second part below analyzes the meaning of the mind (citta, mind) arising from conditions without inherent existence. One question, two answers, three difficulties, and four solutions. Question: As the Bhagavan (Bhagavan, the Buddha) said, why does he proclaim that those actions are the cause of mind? The meaning of the question is, as my school says, the past and future five skandhas (panca-skandha, five aggregates) have a real existence. They are the cause for the arising of consciousness. Now the master of the treatise in the Mahayana (Mahayana, Great Vehicle) school believes that the past and future are non-existent. Why does the Buddha say that the past and future actions are the cause for the arising of consciousness? This contradicts the passage of time. If the mind also arises by relying on non-existent objects, etc. This is the second contradiction of the passage of time. Answer: Because the World Honored One (Bhagavan, the Buddha) provisionally calls it 'dharma' because it can uphold the meaning that the bodies of the five consciousnesses do not act. The meaning of the answer is, if a dharma with substance only exists in the present. Because the substance exists, it is called a real dharma. If the past and future do not have a real substance. However, it can uphold its own non-existence, preventing the five consciousnesses from acting and allowing the consciousness to turn. Provisionally calling it 'dharma', is this really a dharma? Therefore, it is included in the dharma-ayatana (dharma-ayatana, the sphere of dharma). The sutra quoted earlier only has the measure of dharma but not the word 'sphere'. Provisionally calling it asamskrta-dharma (asamskrta-dharma, unconditioned dharma). It is not because it is a dharma that it is included in the dharma sphere, and therefore has a substance. One should establish the statement: As I said, the past and future dharmas should also be called dharmas, because they are upheld, like the present dharma. It should become that the mind relies on the past and future, which are without substance. The consciousness should rely on the dharma without substance. Because it is a dharma, like a dharma with substance. The Sanskrit word is dharani, which in Tang means 'holding'. The Sanskrit word dharma (dharma) also means 'holding'. Because it can hold, it is called dharma. Question: For what reason do we know that the World Honored One (Bhagavan, the Buddha) has this secret intention? This is the third difficulty. The meaning of the difficulty is, the Buddha said that the mind arises from relying on the dharma sphere. The dharma sphere must exist. How do we know that the Buddha said that for the past and future, which can uphold their own non-existence, allowing the consciousness to turn, provisionally calling it dharma, he has such a secret intention? In the fourth solution below, first answer directly with reason. Second, quote extensive arguments to prove that consciousness arises from conditions without inherent existence. In the front, first give an example to answer. Because that consciousness, etc., is not included in the dharma sphere of the consciousness of that object. The sutra you quoted earlier says that the mind arises from relying on the mind and dharma. It immediately asserts that there is a dharma sphere.

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法。現見意緣過未心識。豈可得言所緣識是法處攝耶。過未識雖為意所緣不可依經執為法處。亦過未法雖為意所緣不可依經執法為有。應立量云。去來二世意所緣境諸法色等法。非法處收。緣去來世識故以意識之所行故。如去來世所緣六識。問曰。此是所緣緣不。答影像當必唯識三世攝。故是所緣緣。此本質無法非是因果。影像可成因果。今就外執破。非大乘中影像不有諸識可行。又有性者安立有義能持有義等者。示其正理。若於二種已下。重難。若於有無二種但了有法不了無者。不應說意緣一切義。以但緣有故此違道理。設作是說便應違害自悉彈多者。若汝說意但緣有法不緣無者。便違自宗意緣一切。此違宗失。悉彈多此云宗。一釋此云教。又不應言下。違失也。是故已下。結緣非有。新羅證法師云。法有三義。一持差別。如此上文持識不行差別義故。二持自性。如次文說又有性者安立有義能持有義。無性者安立無義能持無義故。皆法三軌生解。次文中雲由彼意識于有性義若由此義而得安立即以此義起識了別於無性義若由此義而得安立即以此義起識了別。自下第二引廣言論證有緣無。文中有二。初舉五種言論道理證緣無識。后通經異說。前中第一言論者(景雲)此我無性非為無為所攝故。菩薩地云。有為無為名為有

【現代漢語翻譯】 現代漢語譯本：法。現在所見的意根所緣的過去和未來的心識，怎麼能說所緣的識是被法處所包含的呢？過去和未來的識雖然是意根所緣，但不能依據經文執著地認為是法處所攝。同樣，過去和未來的法，雖然是意根所緣，但不能依據經文執著地認為法是實有的。應該建立論式說：過去和未來二世意根所緣的諸法，如色等法，不是法處所攝。因為它們是意根緣取的過去和未來的識，因為它們是意識所行境。如同過去和未來世所緣的六識。問：這是所緣緣嗎？答：影像必定是唯識三世所攝，所以是所緣緣。這個本質不是法，不是因果。影像可以成為因果。現在就外道執著來破斥。不是大乘中影像沒有諸識可行。又有性者，安立有義，能持有義等，這是爲了顯示其正理。如果對於兩種以下，重新詰難。如果對於有和無兩種，只瞭解有法，不瞭解無法，就不應該說意根緣一切義。因為只緣有，這違背道理。假設這樣說，就應該違害自悉彈多（Siddhanta，宗義）。如果你們說意根只緣有法，不緣無法，就違背了你們自己的宗義，即意根緣一切。這是違背宗義的過失。悉彈多，這裡的意思是宗義。另一種解釋是教義。又，不應該說以下，是違背過失。所以以下，結論是緣不是實有的。新羅證法師說：法有三種含義。一是持差別，就像上文所說，持有識不行的差別義。二是持自性，如下文所說，又有性者，安立有義，能持有義。無性者，安立無義，能持無義，所以都是法的三種規範，產生理解。下文中說：由於彼意識對於有性義，如果由此義而得以安立，就以此義而起識了別；對於無性義，如果由此義而得以安立，就以此義而起識了別。自下第二，引用廣言論證有緣無。文中有二。初舉五種言論道理證緣無識。后通經異說。前中第一言論者（景雲）：此我無性，不是無為所攝，所以。《菩薩地》中說：有為無為名為有。

【English Translation】 English version: Dharma. How can it be said that the past and future consciousnesses cognized by the mind-organ, which are presently perceived, are included in the sphere of the Dharma-dhātu (realm of mental objects)? Although past and future consciousnesses are cognized by the mind-organ, one should not cling to them as being included in the Dharma-dhātu based on the scriptures. Similarly, although past and future dharmas are cognized by the mind-organ, one should not cling to them as being real based on the scriptures. One should establish the following argument: The dharmas, such as form, etc., cognized by the mind-organ in the past and future two times, are not included in the Dharma-dhātu. Because they are the past and future consciousnesses cognized by the mind-organ, because they are the objects of the consciousness. Like the six consciousnesses cognized in the past and future times. Question: Is this a condition of object (ālambana-pratyaya)? Answer: The image (reflection) is definitely included in the three times of Vijñānavāda (Yogācāra), so it is a condition of object. This essence is not a dharma, not a cause and effect. The image can become a cause and effect. Now, we refute the external clinging. It is not that in Mahayana, the image does not have various consciousnesses that can function. Furthermore, 'one who has nature' establishes the meaning of 'having,' 'being able to hold,' etc., to show the correct reasoning. If regarding the two kinds below, re-challenge. If regarding the two kinds of existence and non-existence, one only understands the dharma of existence and does not understand non-existence, then one should not say that the mind-organ cognizes all meanings. Because it only cognizes existence, this contradicts reason. If one were to say this, it would contradict one's own Siddhanta (established doctrine). If you say that the mind-organ only cognizes the dharma of existence and does not cognize non-existence, then you contradict your own doctrine that the mind-organ cognizes everything. This is the fault of contradicting one's own doctrine. Siddhanta here means doctrine. Another explanation is teaching. Furthermore, 'one should not say' below, is the fault of contradiction. Therefore, below, the conclusion is that the object is not real. The Dharma Master Zhengyi of Silla said: Dharma has three meanings. First, 'holding difference,' like what is said above, 'holding the difference of consciousness not functioning.' Second, 'holding self-nature,' as it says in the following text, 'one who has nature establishes the meaning of having, being able to hold.' 'One who has no nature establishes the meaning of non-existence, being able to hold non-existence,' so all are the three norms of Dharma, generating understanding. The following text says: 'Because that consciousness, regarding the meaning of having nature, if it is established by this meaning, then it arises with this meaning and distinguishes; regarding the meaning of non-existence, if it is established by this meaning, then it arises with this meaning and distinguishes.' From below, the second, quoting extensive treatises to prove that there is cognition of non-existence. There are two parts in the text. First, citing five kinds of reasoning to prove the cognition of non-existence. Then, explaining the different sayings in the scriptures. In the first part, the first reasoning (Jingyun): 'This self is without nature, not included in the unconditioned, therefore.' The Bodhisattvabhumi says: 'The conditioned and the unconditioned are called existence.'

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。非我我所名無有。言有共相觀識非不緣彼境界而轉者。明此無我義。通名共觀心緣。故知意識緣無得生此無我觀。若聞思作。即是比量。修慧心中有其二說。一解。欲入觀前。方便聞思心中作無我。是其共相正是比量。正入修慧觀無我時。是其現量。現量一一別證諸法無我而言共者從方便為名。二解。修慧正證無我。實是別證。自相境界。但以諸法無我相似所以名共(基云)此無我本質無。如正智。即緣彼無顯得真如。如加行智。即亦有影像。當必據本若無影像言有。今以本質破外人。若影像是依他性。是何性攝。答。不相應中法同分攝。此乃與心同種心之相分義。名法同分。非謂乃言依無境慧照本質更不反生即是無法攝。應同前解。言共相觀者。此就加行道語。或真如諸法共故名共。非能緣之心依共。又后得智上作此觀故名共相。第二言論中(景雲)緣施設飲食軍林無性為境。一一別知自相境也(基云)言自相觀者。非自相共相中自相。此是總言共中說自。自者自體相。即飲食自相。非如五識一一境知名自相。若言無我緣苦諦苦諦即無我者。此是苦有可名我無。獨緣一切法無我此何處攝。故知緣無一一中皆應立量云。緣無色境。意識應轉。意所取故。如無我等。第三言論中謂耶見撥無施等。實無此無。今緣無起。

【現代漢語翻譯】 現代漢語譯本 『非我我所』（認為沒有真實存在的『我』和『我所擁有』的東西）之名並不存在。如果說存在共同的相狀，那麼觀察和認識並非不依賴於外在境界而產生作用。這闡明了無我的意義。普遍地稱之為共同觀察的心緣。因此可知，意識通過緣取『無』而生起這種無我之觀。如果是通過聽聞和思考而得，那就是比量（推理）。在修慧（通過修行獲得的智慧）心中，對此有兩種說法。 一種解釋是，在進入觀想之前，通過聽聞和思考在心中建立無我的概念，這是共同的相狀，屬於比量。當真正進入修慧，觀想無我時，則是現量（直接經驗）。現量是分別地、個別地證悟諸法無我，之所以稱為『共同』，是因為從方便法門的角度來說。另一種解釋是，修慧真正證悟無我，實際上是分別地證悟自相境界。但因為諸法無我相似，所以稱為『共同』（基云）。 這種無我的本質並不存在，就像正智（根本智）一樣，緣取那個『無』而顯現真如。就像加行智（修行過程中的智慧）一樣，也存在影像。應當依據根本，如果沒有影像卻說有，現在用本質來駁斥外道。如果影像是依他性（依賴於其他事物而存在），那麼屬於什麼性質呢？回答：屬於不相應行法中的法同分（與心識種類相同的法）。這指的是與心識同類的、心識的相分（心識所呈現的表象），稱為法同分。並非說依靠無境的智慧照見本質，不再反生，就是無法攝。應該和之前的解釋相同。 說到『共同相觀』，這是就加行道（修行過程）而言的。或者說，真如是諸法共同的，所以稱為『共同』。並非能緣的心識依賴於共同。又因為在後得智（證悟后的智慧）上進行這種觀想，所以稱為『共同相』。第二種言論中（景雲），緣取施設、飲食、軍林等無自性的事物為境界，分別地認識各自的自相境界（基云）。 說到『自相觀』，並非自相和共相中的自相。這是總的來說，在『共同』中說『自』。『自』指的是自體相，即飲食的自相。不像五識那樣，一一境知名為自相。如果說無我緣取苦諦，苦諦就是無我，那麼這是苦的存在可以稱為我的不存在。單獨緣取一切法無我，這屬於哪裡呢？因此可知，緣取『無』，在每一個事物中都應該立量，例如：緣取無色境，意識應該運轉，因為是意所取，就像無我等等。 第三種言論中，指的是耶見（一種錯誤的見解）否定佈施等。實際上沒有這種『無』。現在緣取『無』而生起。

【English Translation】 English version The name 'non-self and what belongs to self' (believing that there is no real 'self' and 'what I own') does not exist. If it is said that there is a common characteristic, then observation and cognition do not arise without relying on external realms. This clarifies the meaning of non-self (anatta). It is universally called the mind-object of common observation. Therefore, it can be known that consciousness arises from this view of non-self by cognizing 'non-existence'. If it is obtained through hearing and thinking, then it is inference (anumana). In the mind of cultivation wisdom (bhāvanā-prajñā), there are two views on this. One explanation is that before entering contemplation, establishing the concept of non-self in the mind through hearing and thinking is a common characteristic, belonging to inference. When truly entering cultivation wisdom and contemplating non-self, it is direct perception (pratyakṣa). Direct perception is the separate and individual realization of the non-self of all dharmas. It is called 'common' because it is from the perspective of expedient means. Another explanation is that cultivation wisdom truly realizes non-self, which is actually the separate realization of self-characteristic realms. However, because the non-self of all dharmas is similar, it is called 'common' (Ji Yun). This essence of non-self does not exist, just like Right Knowledge (jñāna), which cognizes that 'non-existence' and manifests Suchness (tathatā). Just like Preparatory Wisdom (prayoga-jñāna), there are also images. It should be based on the root; if there is no image but it is said to exist, now the essence is used to refute the heretics. If the image is dependent nature (paratantra-svabhāva), then what nature does it belong to? Answer: It belongs to the dharma-sameness (dharma-samatā) in non-associated formations (citta-viprayukta-saṃskāra). This refers to the aspect of mind that is of the same kind as consciousness, called dharma-sameness. It does not mean that relying on wisdom without an object to illuminate the essence and no longer giving rise to counter-production is not included in the dharma. It should be the same as the previous explanation. Speaking of 'common characteristic observation', this is in terms of the path of preparation (prayoga-mārga). Or, Suchness is common to all dharmas, so it is called 'common'. It is not that the cognizing consciousness relies on the common. Also, because this contemplation is carried out on subsequent wisdom (pṛṣṭhalabdha-jñāna), it is called 'common characteristic'. In the second discourse (Jing Yun), taking the non-self-natured things such as establishments, food, and military forests as the realm, separately recognizing their respective self-characteristic realms (Ji Yun). Speaking of 'self-characteristic observation', it is not the self-characteristic in self-characteristic and common characteristic. This is generally speaking, saying 'self' in 'common'. 'Self' refers to the self-nature characteristic, that is, the self-nature characteristic of food. It is not like the five consciousnesses, where each realm is known as the self-characteristic. If it is said that non-self cognizes suffering truth (duḥkha-satya), and suffering truth is non-self, then this is the existence of suffering that can be called the non-existence of self. Separately cognizing the non-self of all dharmas, where does this belong? Therefore, it can be known that cognizing 'non-existence', in each thing, a measure should be established, for example: cognizing the formless realm, consciousness should operate, because it is taken by the mind, like non-self, etc. In the third discourse, it refers to the false view (mithyā-dṛṣṭi) denying giving, etc. In reality, there is no such 'non-existence'. Now, 'non-existence' arises from cognizing 'non-existence'.

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豈非緣無生也。言無施無愛等故(泰云)父母與子物等名愛也。三藏述三釋。如前第七即記。第五言論中雲于未來行非不隨觀生滅者(泰云)此亦隨觀心相分有生死相。顯無有所以之生滅故。亦是緣無生心也。若緣當有生滅者。即是緣有生心也。(基云)此中本質亦無故。今時破非大乘又心影像中自不變為生滅等相。應立量云。過去未來應無有生。現在不收故。如兔角等。去來二世必不有滅。以無生故。如龜毛等。下通經異說。有其三經。通初經中答意。佛說過去已起之業熏種在識。生彼能熏。言有過去業。大自在是第四定大自在。自性是數論自性也。丈夫是勝論等神我也。通第二經中雲。不應由彼去來之性說言是有者。其過未法體。小乘今現有。不應說去來。去來之性當曾有故。不應以去來之性說今現有也。通第三經中。(景雲)已與果竟種子相續。與根功能雖盡。生自類功能仍相續有。取已與雲根果功能已盡名過去界。當生果種子。現在續流。名未來界。與現果未竟。名未與果名現在界。(泰云)若色與果種子相續。名過去界。若未與果當來種子相續名未來界。若未與果現在相續。世以與自類種子盡必滅。果生故因滅。過去果生現在。則非現在種也。又釋。據隨轉理門。從與他類六七果義。因滅果生故。種若現在

【現代漢語翻譯】 現代漢語譯本：難道不是因為緣起無生嗎？（泰疏云）因為經文中說沒有佈施，沒有愛等等。父母給子女財物等，名為愛。三藏法師闡述了三種解釋，如同前面第七卷所記載的。第五種解釋在《言論》中說，對於未來之行，並非不隨順觀察生滅。（泰疏云）這也是隨順觀察心相，其中有生死之相。這顯示了沒有可以作為生滅之來源的東西，所以也是緣起無生的心。如果緣于將要有生滅的事物，那就是緣于有生的心。（基疏云）這裡本質也是沒有的。現在破斥非大乘的觀點，又說心影像中自身不變為生滅等相。應該立論說，過去未來應該沒有生，因為現在不包括過去未來，就像兔角等。過去未來二世必定沒有滅，因為沒有生，就像龜毛等。下面貫通經文的不同說法，有三部經。貫通第一部經中的回答之意，佛說過去已生起的業，熏習種子在識中，生起彼能熏。說有過去業。大自在（Maheśvara，印度教神祇）是第四禪定的大自在天，自性是數論派的自性。丈夫（puruṣa，精神或靈魂）是勝論派等的神我。貫通第二部經中說，不應該因為過去未來的性質就說它是有，因為過去未來的法體，小乘宗現在認為是存在的。不應該說過去未來，因為過去未來的性質曾經存在過，不應該以過去未來的性質說現在存在。貫通第三部經中。（景疏云）已經給予果報完畢，種子相續。與根的功能雖然已經窮盡，但生起自類的功能仍然相續存在。取『已與』的意思，根果功能已經窮盡，名為過去界。將要生果的種子，現在繼續流轉，名為未來界。給予現果尚未完畢，名為未與果，名為現在界。（泰疏云）如果色與果的種子相續，名為過去界。如果未與果，將來種子相續，名為未來界。如果未與果，現在相續，世間認為與自類種子窮盡必定滅亡，果生故因滅。過去果生現在，則不是現在的種子。又解釋說，根據隨轉理門，從給予他類六七果的意義來說，因滅果生，所以種子如果是現在的。

【English Translation】 English version: Is it not because conditioned arising is without origination? (Tai commentary says) Because the sutra says there is no giving, no love, etc. Parents giving children property etc. is called love. The Tripiṭaka Master explains three interpretations, as recorded in the previous seventh volume. The fifth interpretation in the 'Treatise' says that for future actions, it is not that one does not observe arising and ceasing accordingly. (Tai commentary says) This also observes the mind's characteristics accordingly, in which there are characteristics of birth and death. This shows that there is nothing that can be the source of arising and ceasing, so it is also a mind of conditioned arising without origination. If one is conditioned by things that will have arising and ceasing, then that is a mind conditioned by origination. (Ji commentary says) Here, the essence is also non-existent. Now refuting the non-Mahayana view, it also says that in the mind's image, the self does not change into characteristics such as arising and ceasing. It should be argued that the past and future should not have origination, because the present does not include the past and future, like rabbit horns, etc. The past and future two times certainly do not have cessation, because there is no origination, like turtle hair, etc. Below, connecting the different interpretations of the sutras, there are three sutras. Connecting the meaning of the answer in the first sutra, the Buddha said that the past karma that has already arisen, perfuming the seeds in consciousness, gives rise to that which can be perfumed. It is said that there is past karma. Maheśvara (a Hindu deity) is the great Maheśvara of the fourth dhyana, whose nature is the nature of the Samkhya school. Puruṣa (spirit or soul) is the self of the Vaisheshika school, etc. Connecting the second sutra, it says that one should not say that it exists because of the nature of the past and future, because the entities of the past and future, the Hinayana school now considers to exist. One should not speak of the past and future, because the nature of the past and future once existed, one should not say that the present exists because of the nature of the past and future. Connecting the third sutra. (Jing commentary says) Having already given the fruit, the seeds continue. Although the function of the roots has been exhausted, the function of generating its own kind still continues to exist. Taking the meaning of 'already given', the function of the root and fruit has been exhausted, called the past realm. The seeds that will bear fruit, now continue to flow, called the future realm. Giving the present fruit has not yet been completed, called not yet given fruit, called the present realm. (Tai commentary says) If the seeds of form and fruit continue, it is called the past realm. If the seeds of the future that have not yet given fruit continue, it is called the future realm. If the seeds that have not yet given fruit continue in the present, the world believes that the seeds that have exhausted their own kind will surely perish, because the fruit arises, the cause perishes. The past fruit arises in the present, so it is not the present seed. It is also explained that, according to the principle of following transformation, from the meaning of giving six or seven fruits of other kinds, the cause perishes and the fruit arises, so if the seed is present.

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。亦非與果也。大門第五明不相應行義。本地分意地中第二卷末云。略說法界若假若實有八十七法。心所有五十三。色有二種。律儀不律儀色。三摩地生色。不相應有二十四。謂得無想定等。無為有八。謂虛空等。廣八略六。平等平等。今此抉擇不相應行但有二十二。除不和合及方。下待有具足。后即明二定抉擇。何故不言方不和合耶。謂方多約色辨之。不和合約眾緣離散以論。非色心相不顯。故略不說。又今略以五門分別。初辨體。並是假法無體。不但種子。不相應行蘊。法界法處攝。此是分位假。二釋名。具足應言非色不相應行。言非色者。即簡於色。不相應者。復簡於心。心是相應。以非心故名不相應。行簡無為。無為之法亦非相應。乃是有為故為行。則從數簡別為名。別名如文可知。第三明心色分位建立。三唯心分上建立。謂二無心定無想異熟。心無之處種子上而施設故。若其二定入定前心熏成種子。于種子上有違心不起義邊而假建立。無想異熟。亦就彼無異熟種而建立。故對法雲。於心心法分位差別建立三種。三藏云。無想報于阿賴耶上立。此當想報。第五十三云生得心心法滅。即根心心所滅。四唯就色建立。謂名句文身及方。故對法雲。于言說分位建立名句文身。於十方因果遍滿假說方。當知此中唯說色

法所攝因果。無色之法遍佈處所無功能故。餘十七種通就色心因果分位而假建立。于中命根。若依第八識上亦是心。依顯揚云於六處決定建立。即通色心。問。如長短就色立體還是色。名句文就聲假立何故非聲。解云。長短唯就色立。又是色相。體還是色。名等且依此方就聲立。通就十方非唯就色。問。若爾。方唯就色施設何非色耶。解云。通取方中眾生四蘊等建立方。故不是色。第四明三性漏無漏。無想異熟體唯無記。二無心定體唯是善。異生性體通於不善及以隱沒。以見斷種子通有不善及隱沒無記故。命根名句等通善無記。方亦可然。依色立故。此據本質。余通三性。(泰云)依對法。命根同分名句文是自性無記。無想異熟是生得無記。命根通有是唯果故名為自性不云生得。複次無想定及根異生性唯有漏。滅定唯無漏。余通漏無漏。第五明三界系。無想定無想異熟唯色界系。名句文三有漏者欲色界系無漏者是不繫。異生性通三界系。滅盡定唯不繫。命根同分通三界系及不繫。餘十五有漏即三界系無漏是不繫。若依基解。方唯有色界。辨五門訖。此中略解十九法。分為十四段。初解四相。文分為三。初即辨相。二對難釋通。三明四相名義差別。前中先問后答。前明老后名住者。即生時即異時故。非由有住故方異。又

令生厭故先說異住。濫常法故。答中有四。一無未來生。二無現在生。三明有因無別生。四進退徴責。第五結歸正義。前中總立量云。未來世法定無所有現在無為所不攝故如兔角等。汝言未來世生者定無所有未來攝故如未來色。又未來生不能生法體無有故如兔角等。次明無現在生。外人云。經中說有未來色生等。故知別有生生諸法。若爾。論云所謂若生若起若現在乃至成現在性。此答外難云。經言有生即別有體。經言有現在應別在現在現在合法現在。應立量云。無別能生生諸色等。生起現在三法經中說故。如起及現在。又現在應別有能現在。現在諸法經說生起現在三中攝故。如汝之生。次明有因無別生。如文。次進退徴責。即法是立量云。生離色中外無別有體。色有有故。猶如色等。不然。俱違宗過。破生因中。(泰云)於一一行便有二生者。既有二生因。必應有二生果也。既一一行無二法生故。汝謂生相為生因能生行不應理也。(基云)且先破小生云。小生應無有體。于大能生及所生法無為等中不可得故。或不說故等二因。如兔角等。小生既破。即破大生。汝言大生非法之生因。說是能生法故。生如小等。故彼致二生是為大過。一生尚不許有。何須二生。謂生者是小生自從緣起故。能生者是大生能生他故。下結正義

【現代漢語翻譯】 現代漢語譯本 爲了讓人對『生』感到厭惡，所以先說『異住』（不同狀態的持續）。因為這會濫用常法。回答中有四個部分：一，沒有未來的『生』；二，沒有現在的『生』；三，闡明有因，但沒有獨立的『生』；四，通過反駁來進一步論證。第五，總結歸於正義。 在第一部分中，總的來說，可以這樣立論：未來的事物，如果被認為是存在的，那麼它必定是沒有任何作用的，因為它不被現在的『無為』所包含，就像兔角一樣。如果你說未來有『生』，那麼它必定是沒有任何作用的，因為它被未來所包含，就像未來的顏色一樣。而且，未來的『生』不能產生任何事物，因為它本身不存在，就像兔角一樣。 接下來闡明沒有現在的『生』。外人說：經中說有未來色的產生等等，所以知道有獨立的『生』來產生諸法。如果這樣，論中說，所謂的『生』、『起』、『現在』乃至『成現在性』。這是爲了回答外人的詰難，經中說有『生』，就意味著有獨立的實體。經中說有『現在』，就應該有獨立的『現在』存在於『現在』，『現在』合法于『現在』。應該這樣立論：沒有獨立的『能生』來產生諸色等，因為『生』、『起』、『現在』這三種法在經中已經說過了，就像『起』和『現在』一樣。而且，『現在』應該有獨立的『能現在』，因為『現在』的諸法在經中已經被包含在『生』、『起』、『現在』這三種之中了，就像你所說的『生』一樣。 接下來闡明有因，但沒有獨立的『生』，如原文所述。 接下來通過反駁來進一步論證，即法是立論的關鍵：『生』離開顏色之外，沒有獨立的實體，因為顏色是存在的，就像顏色一樣。不然的話，就同時違背了宗義。在破斥『生』的因中，泰法師說：對於每一行，如果都有兩個『生』，那麼既然有兩個『生』的因，就必定應該有兩個『生』的果。既然每一行都沒有兩個法產生，那麼你認為『生相』作為『生』的因，能夠產生『行』，這是不合理的。基法師說：首先破斥小『生』，小『生』應該沒有實體，因為它在大『生』、『能生』以及所生的法、『無為』等等之中都無法找到。或者說，因為沒有說明等等兩個原因，就像兔角一樣。小『生』既然被破斥，也就破斥了大『生』。你說大『生』不是法的『生』因，而是能生法，那麼『生』就像小『生』一樣。所以，你認為有兩個『生』，這是很大的過失。一個『生』尚且不被允許存在，何必有兩個『生』呢？所謂的『生』，是小『生』，它從因緣而起，所以能生者是大『生』，它能生其他事物。 下面總結歸於正義。

【English Translation】 English version To cause aversion to 'birth', 'different dwelling' (different states of duration) is discussed first, because it would abuse the common law. There are four parts to the answer: first, there is no future 'birth'; second, there is no present 'birth'; third, it clarifies that there is a cause, but no independent 'birth'; fourth, it further argues through refutation. Fifth, it concludes by returning to the correct meaning. In the first part, generally speaking, it can be argued that if a future thing is considered to exist, then it must be without any function, because it is not included in the present 'unconditioned', just like a rabbit's horn. If you say that there is 'birth' in the future, then it must be without any function, because it is included in the future, just like future color. Moreover, future 'birth' cannot produce anything, because it does not exist itself, just like a rabbit's horn. Next, it clarifies that there is no present 'birth'. Outsiders say: The sutras say that there is the production of future colors, etc., so we know that there is an independent 'birth' to produce all dharmas. If so, the treatise says, the so-called 'birth', 'arising', 'present' and even 'becoming present'. This is to answer the outsider's difficulty. The sutras say that there is 'birth', which means that there is an independent entity. The sutras say that there is 'present', then there should be an independent 'present' existing in the 'present', 'present' is legal in the 'present'. It should be argued that there is no independent 'producer' to produce all colors, etc., because the three dharmas of 'birth', 'arising', and 'present' have already been said in the sutras, just like 'arising' and 'present'. Moreover, 'present' should have an independent 'presenter', because the dharmas of 'present' have already been included in the three of 'birth', 'arising', and 'present' in the sutras, just like your so-called 'birth'. Next, it clarifies that there is a cause, but no independent 'birth', as stated in the original text. Next, it further argues through refutation, that is, the key to the argument is that 'birth' has no independent entity outside of color, because color exists, just like color. Otherwise, it would violate the doctrine at the same time. In refuting the cause of 'birth', Dharma Master Tai said: For each line, if there are two 'births', then since there are two causes of 'birth', there must be two results of 'birth'. Since there are no two dharmas produced in each line, then it is unreasonable for you to think that 'birth aspect' as the cause of 'birth' can produce 'action'. Dharma Master Ji said: First refute the small 'birth', the small 'birth' should have no entity, because it cannot be found in the big 'birth', 'producer', and the produced dharma, 'unconditioned', etc. Or, because there is no explanation, etc., like a rabbit's horn. Since the small 'birth' has been refuted, the big 'birth' has also been refuted. You say that the big 'birth' is not the cause of 'birth' of dharma, but can produce dharma, then 'birth' is like the small 'birth'. Therefore, you think that there are two 'births', which is a big mistake. One 'birth' is not allowed to exist, why should there be two 'births'? The so-called 'birth' is the small 'birth', which arises from conditions, so the producer is the big 'birth', which can produce other things. The following concludes by returning to the correct meaning.

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。如文。第二對難釋通。文分有二。初通四相合為二相。言由未來生此是將生。現在正生。滅中。現在將滅。過去正滅。故論生約將生。論滅約正滅。論亦互相顯。經中唯有生滅中。上座部以此證心唯有二相。色等亦有三相。次釋通。三有為相中觀生滅。言住異俱生所顯者。以于生相義說住異。但觀生時即觀住異。又觀生滅能起厭離等。此文分明但說生滅二相是無常相。加於住異名有為相。第三明四相名義差別。生差別有其十一。最初入胎名下劣生者。三時俱倒。中二入胎名處中生者。于出入時不倒。獨覺入住不倒。最後入胎名勝妙生者。三時不倒。所謂如來。此等生老死相如緣起經廣說。無常中有生起無常。生起時。何故生中無滅壞生。謂滅相時是。此有二種。一相無常。二體無常。體生是無常。生法本據有法。所以滅法非生。應解有難。思之可知。又準同生無妨。變易無常謂可愛自壞。散壞無常被他侵奪等。外道但于諸行一分厭離不能究竟者。以于資緣雖生少欲。于有有具不能知足。次明得獲成熟謂若略說生緣攝受增盛之因說名為得等者。(景雲)得獲成熟者依小乘說。得據新得。成通新舊。今大乘中。義則是通。(基云)此約種子未伏未斷有生果功能名增盛之因立得。非已伏斷種子名得。故下文若未為定伏及聖

【現代漢語翻譯】 現代漢語譯本：如文。第二對難釋通。文分有二。初通四相合為二相。言由未來生此是將生，現在正生，滅中，現在將滅，過去正滅。故論生約將生，論滅約正滅。論亦互相顯。經中唯有生滅中。上座部以此證心唯有二相。色等亦有三相。次釋通。三有為相中觀生滅。言住異俱生所顯者，以于生相義說住異。但觀生時即觀住異。又觀生滅能起厭離等。此文分明但說生滅二相是無常相。加於住異名有為相。第三明四相名義差別。生差別有其十一。最初入胎名下劣生者，三時俱倒。中二入胎名處中生者，于出入時不倒。獨覺入住不倒。最後入胎名勝妙生者，三時不倒，所謂如來（Tathagata）。此等生老死相如緣起經廣說。無常中有生起無常。生起時，何故生中無滅壞生。謂滅相時是。此有二種。一相無常，二體無常。體生是無常。生法本據有法。所以滅法非生。應解有難。思之可知。又準同生無妨。變易無常謂可愛自壞。散壞無常被他侵奪等。外道但于諸行一分厭離不能究竟者，以于資緣雖生少欲，于有有具不能知足。次明得獲成熟謂若略說生緣攝受增盛之因說名為得等者。(景雲)得獲成熟者依小乘說，得據新得，成通新舊。今大乘中，義則是通。(基云)此約種子未伏未斷有生果功能名增盛之因立得。非已伏斷種子名得。故下文若未為定伏及聖

【English Translation】 English version: As the text states. The second pair of difficulties is explained and understood. The text is divided into two parts. First, the four characteristics are combined into two. 'Arising from the future' refers to what is about to arise, 'currently arising' refers to what is presently arising, 'in cessation' refers to what is about to cease in the present, and 'past ceasing' refers to what has already ceased. Therefore, 'arising' is discussed in terms of what is about to arise, and 'cessation' is discussed in terms of what is presently ceasing. The discussions also illuminate each other. The sutras only mention arising and ceasing. The Theravada school uses this to prove that the mind only has two characteristics. Form and other things also have three characteristics. Next is the explanation and understanding. Observe arising and ceasing among the three conditioned characteristics. 'What is manifested by duration and change together with arising' means that duration and change are discussed in relation to the meaning of arising. But when observing arising, one is also observing duration and change. Furthermore, observing arising and ceasing can give rise to aversion and detachment. This text clearly states that only the two characteristics of arising and ceasing are impermanent. Adding duration and change makes them conditioned characteristics. Third, the differences in names and meanings of the four characteristics are explained. There are eleven differences in arising. The first entry into the womb is called inferior arising, where all three times are inverted. The middle two entries into the womb are called intermediate arising, where there is no inversion during entry and exit. A Pratyekabuddha (Solitary Buddha) has no inversion during entry and dwelling. The last entry into the womb is called superior arising, where there is no inversion in all three times, such as a Tathagata (如來). These characteristics of birth, aging, and death are extensively explained in the Pratītyasamutpāda Sutra (緣起經). Within impermanence, there is arising impermanence. At the time of arising, why is there no ceasing and destruction within arising? Because it is the time of the characteristic of cessation. There are two types of this: characteristic impermanence and substantial impermanence. Substantial arising is impermanent. The dharma of arising is based on the existence of dharma. Therefore, the dharma of cessation is not arising. The difficulties should be understood. Think about it and you will understand. Furthermore, there is no harm in considering them as arising together. Change impermanence refers to what is lovable decaying on its own. Scattering impermanence refers to being invaded and plundered by others. Externalists only have aversion and detachment towards a portion of conditioned phenomena and cannot reach the ultimate because, although they may have little desire for resources, they are not content with the means of existence. Next, 'attainment, acquisition, and maturation' means that if one briefly explains the causes of arising, conditions, reception, and increasing strength, they are called attainment, etc. (Jingyun). Attainment, acquisition, and maturation, according to the Hinayana (小乘), attainment refers to newly attained, and maturation is common to both new and old. In the Mahayana (大乘) now, the meaning is universal. (Jiyun) This refers to the potential for seeds that have not been subdued or severed to produce fruit, which is called the cause of increasing strength and is established as attainment. It is not called attainment for seeds that have already been subdued and severed. Therefore, the following text refers to those that have not been definitely subdued and are saintly.

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道伏如善根種邪見所伏。名成熟名得。故即彼伏斷已去。但名種子不名為得。如對法三種成熟云。若在欲界得色無色定。欲界種子亦名成熟亦名不成熟。未永害隨眠對治所攝故。然成熟有二義。一體成熟若已離欲。以有體故亦名成熟。二功能成熟。如已離欲無生果功能。名不成熟。此中偏約生果功能故不成熟。據其體有亦名成熟。此據種子增勝。語如現行。亦名成熟。下云種中有自在。此文據勝。若從先未來得此法此既無有生因之得應常不生等者。(景雲)且如凡夫既未得彼無漏聖道。即無聖道生因之得。如此聖道應當不生。以無因故。應立量云。自身聖道應常不生。以無因故。如芽無種不生。(基云)此難無漏種本無復就外宗。非大乘中本無種子。勝軍論師義。以此文則本無無漏種子。若是諸法不離散因者乃至應頓現行者。(景雲)以小乘宗六識不併。一識心無三性並生。故作此難。應立量云。善心起時餘二性心相應俱起。以有因故。猶如善心。乃至無記心起餘二性心定應同起。以有因故。如無記心。此上二句即當種子成熟。若於引發緣中勢自在等者。(景雲)加行善種及無記種一分善。唯習者遇緣引發。勢力自在。假立為得。即是自在得。以此自在為依止已下明現行成熟。(基云)準此文云引發緣中勢力自在等。

【現代漢語翻譯】 現代漢語譯本 道伏如善根，被邪見所伏，名為成熟，名為獲得。所以，當邪見被降伏斷除后，只能稱為種子，不能稱為獲得。如《對法論》所說的三種成熟：如果在欲界獲得了色界和無色界的禪定，那麼欲界的種子也稱為成熟，也稱為不成熟，因為還沒有被永遠斷除隨眠，也沒有被對治法所攝持。然而，成熟有兩種含義：一是本體成熟，如果已經離開了欲界，因為有本體，所以也稱為成熟；二是功能成熟，如已經離開了欲界，沒有產生果報的功能，就稱為不成熟。這裡偏重於產生果報的功能，所以說不成熟。如果就其本體而言，也可以稱為成熟。這裡是根據種子增勝來說的，就像現行一樣，也稱為成熟。下面說種子中有自在。此文是根據增勝來說的。如果從先前未來得到此法，那麼既然沒有產生的原因，就應該永遠不生等等。（景雲）比如凡夫既然沒有得到無漏的聖道，就沒有聖道產生的原因。如此聖道應當不生，因為沒有原因。應該立論說：自身的聖道應該永遠不生，因為沒有原因，就像沒有種子的芽不生一樣。（基云）這個責難是針對無漏種子本來沒有，而且是針對外道宗派的觀點，不是大乘中本來沒有種子。勝軍論師的觀點是，這篇文章認為本來沒有無漏種子。如果這些法不離散因，那麼乃至應該同時現行。（景雲）因為小乘宗認為六識不能同時並起，一個識心中不能同時生起三種性質的心，所以提出這個責難。應該立論說：善心生起時，其餘兩種性質的心相應地同時生起，因為有原因，就像善心一樣。乃至無記心生起時，其餘兩種性質的心一定應該同時生起，因為有原因，就像無記心一樣。以上兩句就是指種子成熟。如果在引發緣中勢力自在等等。（景雲）加行善的種子和無記的種子，以及一部分善的種子，只有修習者遇到因緣才能引發，勢力自在，假立為獲得，這就是自在得。以這種自在為依據，下面說明現行成熟。（基云）根據這篇文章，引發緣中勢力自在等等。

【English Translation】 English version 'The subjugation of the path is like the subjugation of good roots by wrong views. It is called 'maturity' and 'attainment'. Therefore, once those wrong views are subdued and eliminated, they are only called 'seeds' and not 'attainment'. For example, the three types of maturity in the Abhidharmakosa state: 'If one attains the dhyanas of the Form Realm and Formless Realm in the Desire Realm, the seeds in the Desire Realm are both called 'mature' and 'immature', because they have not been permanently eradicated by the antidotes to the latent tendencies.' However, there are two meanings of 'maturity': one is 'substantial maturity'. If one has already left the Desire Realm, it is also called 'mature' because it has substance. The second is 'functional maturity'. For example, having left the Desire Realm, the function of producing results is called 'immature'. Here, it emphasizes the function of producing results, so it is called 'immature'. If based on its substance, it can also be called 'mature'. This is based on the increase of seeds, just like the present manifestation, it is also called 'mature'. Below it says that there is autonomy in the seeds. This text is based on superiority. If one obtains this Dharma from the past and future, then since there is no cause for its arising, it should never arise, etc. (Jingyun) For example, since ordinary beings have not yet attained the unconditioned (anāsrava) holy path (āryamārga), they do not have the cause for the arising of the holy path. Therefore, this holy path should not arise, because there is no cause. One should establish the thesis: one's own holy path should never arise, because there is no cause, just like a sprout does not arise without a seed. (Ji Yun) This difficulty is directed at the original non-existence of unconditioned seeds and is directed at external schools, not at the original non-existence of seeds in Mahayana. The meaning of Master Shenggun is that this text considers that there are originally no unconditioned seeds. If these dharmas do not depart from scattered causes, then they should all manifest simultaneously. (Jingyun) Because the Sarvastivada school believes that the six consciousnesses cannot arise simultaneously, and one mind cannot simultaneously arise with three natures, this difficulty is raised. One should establish the thesis: when a wholesome mind arises, the other two natures of mind arise simultaneously in accordance with it, because there is a cause, just like a wholesome mind. Even when a neutral mind arises, the other two natures of mind should definitely arise together, because there is a cause, just like a neutral mind. The above two sentences refer to the maturity of seeds. If there is autonomy in the conditions for manifestation, etc. (Jingyun) The seeds of effortful good and neutral, and a portion of good, are only manifested by practitioners when they encounter conditions, and their power is autonomous. This is falsely established as attainment, which is autonomous attainment. Based on this autonomy, the following explains the maturity of present manifestation. (Ji Yun) According to this text, there is autonomy in the conditions for manifestation, etc.'

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即于外法之上亦假立成熟。當知此得略有三種等者。(景雲)若永害染種。于善無記種子亦名害。又云。昔來小乘師多唯義說。身在下地得起上地生得善心。如天眼耳通是。威儀無記從凈定心生后。則不得卻入凈定。要入上地生得善心方入凈定故。又準起定順入至非想出。在生得善中方更逆入等。又準。羅漢退起無色煩惱。既無退分定從何等心而起煩惱。以此等義。準知身在下地得彼上地離欲生得善。今大乘中亦無有文。三藏云。天眼耳通。非是威儀無記。乃是通果。又超禪時。從初靜慮順入至於非想。多時停息。或轉作余觀。直名順入。后依本觀。后逆入下定。名為逆入。順逆逆順等句。道理皆成。未必要出在散心方成。超定羅漢退起無色煩惱。從住分定而入煩惱。若依此釋。身在下地不起上地生得善心。(泰云)得有三種。一種子為能得。應起三性法為所得。二方便善變化種子為能得。應起方便善變化無記心等為所得。此皆是法前得也。三即前諸法正現在前為所得。即前種子與所得法俱名現行得。此並是以得得諸法也。若以現起種種為所得。即以本識上攝種功用為能得。此即得後有得也。又種子現起故亦是現行得。復若以前種從后種者。亦是種子成熟。及現行成熟說也。(基云)未為定伏等乃至名為成熟等者。此

【現代漢語翻譯】 現代漢語譯本 即在外法之上也假立成熟。應當知道這種『得』略有三種等等。（景雲）如果永遠損害了染污的種子，那麼對於善和無記的種子也叫做損害。又說，以前的小乘師大多隻從義理上說，身在下地可以生起上地所生的善心，比如天眼、天耳通就是這樣。威儀無記是從清凈的定心中產生，之後就不能再回到清凈的定中，必須進入上地生起善心才能進入清凈的定。又比如，從起定順次進入到非想非非想處定，在生得善心中才能再逆次進入等等。又比如，阿羅漢退失時生起無色界的煩惱，既然沒有退分定，那麼煩惱是從什麼樣的心中生起的呢？根據這些義理，可以知道身在下地可以生起上地離欲所生的善。現在大乘中也沒有這樣的說法。三藏說，天眼、天耳通，不是威儀無記，而是神通的果報。又超越禪定時，從初禪順次進入到非想非非想處定，長時間停留在那裡，或者轉而修習其他的觀想，直接叫做順入。之後依靠原來的觀想，再逆次進入下方的禪定，叫做逆入。順逆、逆順等等語句，道理都是成立的，不一定非要出定在散亂心中才能成立。超越禪定的阿羅漢退失時生起無色界的煩惱，是從住分定而進入煩惱。如果按照這種解釋，身在下地不能生起上地所生的善心。（泰云）『得』有三種。一種子作為能得，應生起三性法作為所得。二是方便善變化的種子作為能得，應生起方便善變化無記心等等作為所得。這些都是法生起之前的『得』。三是前面所說的諸法真正現在面前作為所得，前面所說的種子和所得的法都叫做現行『得』。這些都是以『得』來獲得諸法。如果以現起種種作為所得，就是以本識上攝持種子的功用作為能得。這就是『得』之後還有『得』。又種子現起，所以也是現行『得』。再如果以前面的種子生出後面的種子，這也是種子成熟，以及現行成熟的說法。（基云）沒有被定力降伏等等，乃至叫做成熟等等，這些...

【English Translation】 English version Furthermore, 'maturation' is also hypothetically established upon external dharmas. It should be known that this 'attainment' (得, de) has roughly three types, etc. (Jingyun). If the seeds of defilement are permanently harmed, then the seeds of good and neutral (無記, wu ji) are also called harmed. It is also said that in the past, many Theravada (小乘, Xiao cheng) masters only spoke from the perspective of principle, that one's body being in a lower realm can give rise to good minds born in a higher realm, such as the divine eye (天眼, tian yan) and divine ear (天耳, tian er) powers. Dignified neutral (威儀無記, wei yi wu ji) arises from a pure samadhi mind, and afterwards, one cannot return to pure samadhi. One must enter a higher realm and give rise to a good mind in order to enter pure samadhi. Also, according to the sequence of arising from samadhi, one enters up to the state of neither perception nor non-perception (非想非非想處, fei xiang fei fei xiang chu), and only in the mind born of good can one then enter in reverse order, etc. Also, according to the example of an Arhat (羅漢, Luo han) who regresses and arises with formless realm afflictions, since there is no regressive samadhi, from what kind of mind do the afflictions arise? Based on these principles, it can be known that one's body being in a lower realm can give rise to good born of detachment from desire in that higher realm. Now, in Mahayana (大乘, Da cheng), there is also no such statement. The Tripitaka (三藏, San zang) says that the divine eye and divine ear powers are not dignified neutral, but rather the result of supernatural powers. Also, when transcending dhyana (禪, chan), one enters sequentially from the first dhyana (初靜慮, chu jing lv) up to the state of neither perception nor non-perception, staying there for a long time, or transforming to engage in other contemplations, which is directly called 'sequential entry' (順入, shun ru). Afterwards, relying on the original contemplation, one enters downwards in reverse order into lower samadhi, which is called 'reverse entry' (逆入, ni ru). The phrases 'sequential and reverse' (順逆, shun ni), 'reverse and sequential' (逆順, ni shun), etc., are all logically valid, and it is not necessary to exit into a distracted mind for them to be valid. An Arhat who transcends samadhi and regresses, arising with formless realm afflictions, enters into afflictions from the abiding samadhi. If according to this explanation, one's body being in a lower realm cannot give rise to good minds born in a higher realm. (Taiyun) 'Attainment' (得, de) has three types. First, the seed is the 'able to attain' (能得, neng de), and the dharmas of the three natures that should arise are the 'attained' (所得, suo de). Second, the seed of skillful means and transformation is the 'able to attain', and the mind of skillful means, transformation, and neutral, etc., that should arise are the 'attained'. These are all 'attainment' before the dharma arises. Third, the aforementioned dharmas truly appearing before one is the 'attained'. The aforementioned seed and the attained dharma are both called 'manifest attainment' (現行得, xian xing de). These are all using 'attainment' to attain dharmas. If taking the manifestation of various things as the 'attained', then the function of the fundamental consciousness (本識, ben shi) gathering seeds is the 'able to attain'. This is 'attainment' after 'attainment'. Furthermore, the seed manifesting is also 'manifest attainment'. Moreover, if the later seed arises from the former seed, this is also the maturation of the seed, and the explanation of manifest maturation. (Jiyun) Not being subdued by samadhi, etc., up to being called maturation, etc., these...

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據功能不成熟非體故。對法雲。若得無漏對治道方名種子成熟得不成熟。若生色界等。欲界亦名成熟其不成熟。性是何性。如何今有別非得。非得攝一切非得盡。然今不立有何意也。一為遮繁論。亦應立非同分及不流轉等。故略不論。又即得中攝。如不成熟起。俱必有得。得無此非得即所得。所以不說。不說小得者。大乘無過重累假故。四相亦爾。然非擇滅得。大乘亦通漏無漏。唯是無記及善。善者佛身中得。今大乘有種子不可得所依上立非擇滅得。以種子功能闕緣不生後果即名非擇。何故此得於所依立。若如來身無種子。故屬所依故樂所依及種子。種子無漏不能生有漏果故。亦是無漏擇滅之得。唯是無漏擇之得唯是無漏非擇之得。通漏無漏善及無記。善者世間道。亦是名擇滅。擇滅得即通漏無漏法。前後法俱。分別唯法俱。自在成熟中一分無記者。對法雲。工巧處變化心等。等中等取威儀極善習者加行生故。解命根中。先總辨相。后明差別五對。三藏云。唯于阿賴耶上立唯是總報。違顯揚文。彼云六處住時決定故。依抉擇中說命根一向是異熟無記。而對法雲命根名自性無記者。即此異熟一無記。據體是無記。複名自性無記。然異熟無記狹唯在賴耶。自性即寬故。對法自性無記者。謂五根三塵命根眾同分名句文身。又

對法雲。生得無記者。由不善善有漏法所生異熟名生得無記。即說無想生是生得無記(基云)何故不立小命根與大命根為根如四相等。今大乘不立亦無妨。對法約眾同分上立。故知通總別根。先業所引言唯是異熟不得通長養等流上。若於眾同分立言亦似通長養。然亦言先業。故唯報。又不然。唯是心上立。即六識異熟生心能持心六處上亦無妨。余如對法。又生類后報不言報。非現。然如變易潤生。及羅漢舍衣缽延命。皆滋宿業。故非現報。問曰。此宿業為長為短。若長應自生何須滋。若短延何故長。即現業招。應是現報。今解。過去業之宿命。今滋舊業。故非現報。有現根何事判。文中有先業言。故非現報。下明自勢力轉中。既云阿羅漢等。故知前三果並得延命。三藏云。大乘道理。邊際勝定。通四靜慮。故四果聖皆得延命。眾同分中。(景雲)界趣生三。體是異熟。余通三性。漏及無漏。唯就眾同分立。毗婆沙亦爾。后至俱舍論師。始立有法同分。(基云)眾同分。通長養等流及異熟。又通三性。異生性者。(景雲)具縛見斷煩惱種子假立異生性。以障初入聖故。道理見斷煩惱業及異熟。並應建立異生性體。但以種子恒相續故偏熟建立。(泰云)異受趣生各取異境。功由見惑。故於見惑。故於見惑種子功能假立異生

【現代漢語翻譯】 現代漢語譯本 對法中說，『生得無記』（不由善或不善行為產生的、無法記錄的心理狀態）是由不善的、有遺漏的法所產生的異熟（vipāka，果報）而得名。也就是說，無想天的眾生的產生是生得無記。（窺基大師解釋說）為什麼不建立小命根和大命根作為根，就像地、水、火、風四大一樣？現在大乘佛教不建立這些也沒有妨礙。對法是根據眾生共同擁有的同分（sabhāga，相似性）而建立的，因此可知通根、總根和別根。先前的業力所引導的，僅僅是異熟果報，不能包括長養等流（nisyanda，等流果）等。如果在眾生共同的同分上建立，似乎也包括長養。然而，也說是先前的業力，所以僅僅是果報。又或者不是這樣，僅僅是在心上建立。也就是說，六識的異熟生心能夠保持心和六處（眼、耳、鼻、舌、身、意）的狀態也沒有妨礙。其餘的可以參考《對法論》。 此外，關於生類后報，沒有說是現報。然而，例如變易生死（aranā-marana，聖者死後的生命形式轉變）的滋潤和阿羅漢捨棄衣缽以延長壽命，都是滋養過去的宿業，所以不是現報。有人問：這個宿業是長還是短？如果是長，應該自己產生，何須滋養？如果是短，延長壽命為什麼會變長？如果是現世的業力招感，應該是現報。現在的解釋是，過去的業力作為宿命，現在滋養舊業，所以不是現報。有現世的根，為什麼要判斷？文中提到『先業』，所以不是現報。下面說明自勢力轉變中，既然說阿羅漢等，因此可知前三果（須陀洹、斯陀含、阿那含）都可以延長壽命。三藏法師說，大乘的道理，邊際勝定（saṃjñā-vedayitanirodha，滅盡定），通於四靜慮（catuh-dhyāna，四禪定）。因此四果聖者都可以延長壽命。在眾生共同的同分中，（景興法師說）界、趣、生三者，本體是異熟果報，其餘的通於三性（善、惡、無記），有遺漏和無遺漏。僅僅就眾生共同的同分而建立，毗婆沙論也是如此。後來到了俱舍論師，才建立有法同分。（窺基大師說）眾生共同的同分，通於長養等流和異熟果報，又通於三性。異生性（prthag-jana-tva，凡夫性），（景興法師說）具有被束縛的、見斷煩惱的種子，假立為異生性，因為它障礙初入聖道。道理上，見斷煩惱的業和異熟果報，都應該建立異生性的本體。但是因為種子恒常相續，所以偏重於種子而建立。（泰法師說）不同的受、趣、生，各自取不同的境界，功勞在於見惑（drsti-klesa，錯誤的見解）。因此對於見惑的種子功能假立異生性。

【English Translation】 English version According to the Abhidharma, 'innate indeterminate' (ahetuka-avyākrta, a psychologically neutral state not caused by wholesome or unwholesome actions) is named so because it arises from the vipāka (result) of unwholesome, defiled dharmas. That is to say, the birth of beings in the Realm of Non-Perception is an example of innate indeterminate. (Master Kuiji explains) Why aren't minor and major life-faculties established as roots, like the four elements of earth, water, fire, and wind? The Mahāyāna doesn't establish these now, and there's no hindrance. The Abhidharma is established based on the shared commonality (sabhāga) of beings, thus knowing the general, collective, and individual roots. What is led by past karma is solely the vipāka result, not including nurturing outflows (nisyanda) and the like. If established on the shared commonality of beings, it seems to include nurturing. However, it's also said to be past karma, so it's solely retribution. Or it's not like this; it's solely established on the mind. That is, the vipāka-born mind of the six consciousnesses can maintain the state of the mind and the six sense bases (eye, ear, nose, tongue, body, mind) without hindrance. For the rest, refer to the Abhidharma. Furthermore, regarding the subsequent retribution of birth types, it's not said to be immediate retribution. However, for example, the nourishment of transformational rebirth (aranā-marana) and the Arhat abandoning robes and extending life are both nourishing past accumulated karma, so it's not immediate retribution. Someone asks: Is this accumulated karma long or short? If it's long, it should arise on its own; why nourish it? If it's short, why does extending life make it longer? If it's induced by present karma, it should be immediate retribution. The current explanation is that past karma serves as destiny, and now it nourishes the old karma, so it's not immediate retribution. With a present root, why judge? The text mentions 'past karma,' so it's not immediate retribution. Below, in explaining the transformation of self-power, since it mentions Arhats and the like, it's known that the first three fruits (Srotāpanna, Sakrdāgāmin, Anāgāmin) can all extend life. Tripitaka Master said that the Mahāyāna doctrine, the ultimate victorious samādhi (saṃjñā-vedayitanirodha), encompasses the four dhyānas (catuh-dhyāna). Therefore, all four fruits of sainthood can extend life. Within the shared commonality of beings, (Master Jingxing says) the realms, destinies, and births are all essentially vipāka results, while the rest encompass the three natures (wholesome, unwholesome, indeterminate), defiled and undefiled. It's established solely on the shared commonality of beings, as is the Vibhāṣā. Later, the Kośa masters established the shared commonality of dharmas. (Master Kuiji says) The shared commonality of beings encompasses nurturing outflows and vipāka results, and also encompasses the three natures. The nature of ordinary beings (prthag-jana-tva), (Master Jingxing says) possessing the seeds of bound, afflictions severed by insight, is provisionally established as the nature of ordinary beings because it hinders the initial entry into the path of sainthood. Logically, the karma and vipāka results of afflictions severed by insight should all establish the essence of the nature of ordinary beings. However, because the seeds constantly continue, emphasis is placed on the seeds for establishment. (Master Tai says) Different receptions, destinies, and births each take different realms, with the merit lying in the afflictions of view (drsti-klesa). Therefore, the nature of ordinary beings is provisionally established based on the functional capacity of the seeds of the afflictions of view.

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性。聖人不受五趣異生。及證真不異。故見道初心已去。名舍異生性。和合者。(景雲)以同一成事故。對法瑜伽皆不解不和合性。三藏云。但就因果離散法上假立不和合性。薩婆多宗十四不相應外。別立有一和合性。謂和合不和合者。即是不得不成熟性。此不得中普攝一切法不得性。謂異生性。退性。障根。無和。不和合性等。以觸能更和三事。偏明彼觸和合之緣。下明差別。或有領受和合謂六處緣觸者。謂六處與觸為緣。觸觸對前境。亦名領受名領受和合。成色等緣。或以色等六境與觸為緣。成作意等緣者。由作意等作緣生觸。或觸緣受者。次明彼觸緣及受。作緣生受。總名領受和合。領受和合謂六處緣者。觸是受緣亦名領受。今明六處是觸緣故。即就六處假立領受之和合義。餘者例知。或有清凈和合謂十二種無難集會者。對法第十五引十二暇經辨引發相。先立二句。一自圓滿。二他圓滿。此各二有五句。總別合數名為十二。三藏云。出聲聞地。勘名句文身中。先辨其相。后顯差別。自性施設自相施設等者。(景雲)非是自共門自相。似諸法自相。性離名言不可說故。今言自相者。但是諸法自性差別門中自性。即是總說諸法自體。故名自相。由遍多小為隨言說唯建立想者。由起語心。故遍分別諸法體相故起言說。

【現代漢語翻譯】 現代漢語譯本 性（本質）。聖人不會承受五趣（地獄、餓鬼、畜生、阿修羅、人）的異生（不同的生命形式），證得真理后也不會有所不同。因此，見道（證悟的開始）的最初階段就已經捨棄了異生性。和合（統一）是指以同一成就為目的。對法（阿毗達摩，佛教哲學）和瑜伽（修行方法）都不理解不和合性。三藏（佛教經、律、論三部分）說，只是就因果離散的法上假立不和合性。薩婆多宗（說一切有部）在十四種不相應行法之外，另外設立一種和合性，認為和合不和合，就是不得不成熟的性質。這種『不得』中普遍包含一切法的不得性，例如異生性、退性、障根（障礙修行的根源）、無和、不和合性等。因為觸（感官接觸）能夠進一步調和三事（根、境、識），所以特別說明觸是和合的因緣。下面說明差別。或者有領受和合，指六處（眼、耳、鼻、舌、身、意）緣觸（感官接觸）的情況，即六處與觸互為因緣，觸對前境，也稱為領受，即領受和合，成就色等緣。或者以色等六境與觸為緣，成就作意等緣，即由作意等作為因緣產生觸。或者觸緣受（感受），接下來說明觸是受的因緣，作為因緣產生受，總稱為領受和合。領受和合指六處緣的情況，觸是受的因緣，也稱為領受。現在說明六處是觸的因緣，因此就六處假立領受的和合義，其餘情況可以類推得知。或者有清凈和合，指十二種無難（沒有障礙）的情況。對法第十五引用十二暇經（具備十二種修法有利條件）來辨別引發之相。首先設立兩句：一是自圓滿，二是他圓滿。這兩句各有五句，總別合數稱為十二。三藏說，出自聲聞地（小乘修行階段）。勘名句文身中，先辨別其相，后顯示差別。自性施設、自相施設等，不是自共門（自體和共相）的自相，類似於諸法的自相。因為性離名言，不可說，所以現在說的自相，只是諸法自性差別門中的自性，即是總說諸法的自體，所以稱為自相。由於普遍存在多種微小的事物，所以隨著言說而唯獨建立想像，由於生起語心，所以普遍分別諸法的體相，因此生起言說。

【English Translation】 English version Nature (essence). Sages do not undergo different births in the five realms (hell, hungry ghosts, animals, asuras, humans), nor do they differ after attaining enlightenment. Therefore, from the very beginning of seeing the path (the start of enlightenment), one has already abandoned the nature of different births. Harmony (unity) refers to achieving a common goal. Abhidharma (Buddhist philosophy) and Yoga (practice methods) do not understand the nature of non-harmony. The Tripitaka (the three divisions of Buddhist scriptures: Sutra, Vinaya, and Shastra) states that the nature of non-harmony is falsely established on the basis of the law of cause and effect separation. The Sarvastivada school, in addition to the fourteen non-corresponding dharmas, establishes another nature of harmony, believing that harmony and non-harmony are the nature of inevitability. This 'inevitability' universally encompasses the inevitability of all dharmas, such as the nature of different births, the nature of regression, the root of obstacles (obstacles to practice), disharmony, and the nature of non-harmony. Because contact (sensory contact) can further harmonize the three things (root, object, consciousness), it is specifically stated that contact is the cause of harmony. The following explains the differences. Or there is receptive harmony, referring to the situation where the six entrances (eye, ear, nose, tongue, body, mind) are the cause of contact (sensory contact), that is, the six entrances and contact are mutually causal, and contact with the front object is also called reception, that is, receptive harmony, achieving the cause of form, etc. Or taking the six objects such as form as the cause of contact, achieving the cause of attention, etc., that is, attention, etc., as the cause of the generation of contact. Or contact is the cause of feeling (sensation), and then it is explained that contact is the cause of feeling, and feeling is generated as the cause, which is collectively called receptive harmony. Receptive harmony refers to the situation where the six entrances are the cause, and contact is the cause of feeling, which is also called reception. Now it is explained that the six entrances are the cause of contact, so the meaning of receptive harmony is falsely established on the basis of the six entrances, and the rest can be inferred. Or there is pure harmony, referring to the twelve kinds of no difficulty (no obstacles). Abhidharma 15 quotes the Sutra of Twelve Freedoms (having twelve favorable conditions for practice) to distinguish the phases of initiation. First, establish two sentences: one is self-perfection, and the other is other-perfection. Each of these two sentences has five sentences, and the total number of general and special combinations is called twelve. The Tripitaka says that it comes from the Sravaka ground (the stage of Hinayana practice). In examining the name, sentence, and body of the text, first distinguish its appearance, and then show the difference. Self-nature establishment, self-appearance establishment, etc., are not the self-appearance of the self-common gate (self-body and common appearance), similar to the self-appearance of all dharmas. Because nature is separated from words and cannot be said, the self-appearance now said is only the self-nature in the difference gate of the self-nature of all dharmas, that is, the general saying of the self-body of all dharmas, so it is called self-appearance. Because there are many small things everywhere, only imagination is established with speech, and because the mind of speech arises, the body and appearance of all dharmas are generally distinguished, so speech arises.

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起言說時即就言說假建立名。名由想生。從因稱想。(基云)即體一物對而緣故。有自性相二別。自性者體。相者狀也。即諸法體狀義。云何句身。謂即依彼自相施設所有諸法差別等者。自證差別約法辨者。如總說識心。即說自相后說此心一切清凈所有得失皆由之生。行者於心諸惡莫作諸善奉行。顯此差別。文身是二所依等者。文者是字。字是不動楷定之義。若說為文。是顯了義。由依此字令彼名句詮法顯了。下辨差別有三。初云于所詮義略中廣者。文非正詮。但助名句令成詮表遠有餘義漸少名略。名但詮體名中。句詮體義用盡名廣。以句起時必帶名文。故說句能詮表事廣。第二緣之生解差別。第三由依五明明種種分別起名句等。故說名等依彼五明。流轉中雲或有自在勢力流轉謂被損種子現行諸法者。種雖被損。自在餘勢猶起現行。相應中。云彼諸法為等說等者。(泰云)彼彼諸法相似名等也。相順相似故。曰相應。又等義是相應義。如善因與樂果。平等相稱而起言說。又建立為平等因果令眾生開解。名為平等開解也。(基云)等言說。謂能詮言說與所詮彼法相似名等。此通在一切言說。等建立謂不待言諸因緣建立果法。等開謂顯示深密法要能詮稱所詮。等從言說乃至開解。以能詮稱所詮。故曰相應。又解。同泰。又

【現代漢語翻譯】 現代漢語譯本 開始言說時，就依言說假立名稱。名稱由想念產生，從因上來稱說想念。（基云：）即本體是一個事物，相對而緣起，因此有自性和相狀兩種區別。自性是本體，相狀是狀態。即是諸法的本體和狀態的意義。什麼是句身？就是依據那些自相施設的所有諸法差別等等。自證差別是就法來辨別的。例如總的說『識心』，就是先說自相，然後說此心一切清凈，所有的得失都由此產生。修行者對於心，諸惡莫作，諸善奉行，顯示這種差別。文身是名和句所依賴的等等。文就是字，字是不動和楷定的意義。如果說為文，是顯了的意義。由於依靠這個字，使名句詮釋法義顯了。下面辨別差別有三種。首先說『對於所詮釋的意義，有略、中、廣』。文不是正詮釋，只是幫助名句成就詮釋，表達遠而有剩餘的意義，逐漸減少叫做『略』。名只是詮釋本體，叫做『中』。句詮釋本體、意義和作用都窮盡，叫做『廣』。因為句子產生時必定帶有名稱和文字，所以說句子能夠詮釋表達事物廣泛。第二是緣的生起和理解的差別。第三是由於依靠五明（聲明，工巧明，醫方明，因明，內明）而種種分別，產生名稱和句子等等。所以說名稱等等依靠那五明。流轉中說『或者有自在勢力流轉，是指被損害的種子現行諸法』。種子雖然被損害，自在的餘勢仍然能使現行產生。相應中說『那些法被平等地說等等』。（泰云：）那些法相似叫做『等』。相順相似，所以叫做『相應』。而且『等』的意義就是『相應』的意義。例如善因與樂果，平等相稱而產生言說。又建立為平等因果，使眾生開解，叫做平等開解。（基云：）『等言說』，是指能詮釋的言說與所詮釋的法相似叫做『等』。這通用於一切言說。『等建立』是指不等待言說，諸因緣建立果法。『等開』是指顯示深密法要，能詮釋的與所詮釋的相稱。『等』從言說到開解，因為能詮釋的與所詮釋的相稱，所以叫做『相應』。又一種解釋，同泰的解釋。又

【English Translation】 English version When speech begins, names are provisionally established based on that speech. Names arise from thought, and thought is named based on its cause. (Ji says:) That is, the substance is a single thing, arising in relation to something else, and therefore has two distinctions: self-nature and characteristics. Self-nature is the substance, and characteristics are the state. This is the meaning of the substance and state of all dharmas. What is sentence-body (句身)? It refers to all the differences among dharmas that are established based on their own characteristics. Self-attestation differences are distinguished based on the Dharma. For example, when generally speaking of 'consciousness-mind (識心)', one first speaks of its self-nature, and then says that all purity, gains, and losses of this mind arise from it. Practitioners, regarding the mind, should do no evil and practice all good, revealing this difference. Word-body (文身) is what names and sentences rely on, and so on. A word (文) is a character (字), and a character has the meaning of being fixed and standard. If it is called a word, it has the meaning of being manifest. Because relying on this character makes the meaning of the Dharma, which is explained by names and sentences, manifest. The following distinguishes three kinds of differences. First, it says, 'Regarding the meaning being explained, there are brief, medium, and extensive.' A word is not the primary explanation, but only helps names and sentences to accomplish the explanation, expressing a meaning that is far and has remainder, gradually decreasing, is called 'brief'. A name only explains the substance, is called 'medium'. A sentence explains the substance, meaning, and function exhaustively, is called 'extensive'. Because when a sentence arises, it necessarily carries names and words, it is said that a sentence can extensively explain and express things. Second is the difference between the arising and understanding of conditions. Third is because relying on the Five Sciences (五明) (Śabdavidyā (聲明) - the science of language, Śilpakarmasthānavidyā (工巧明) - the science of arts and crafts, Cikitsāvidyā (醫方明) - the science of medicine, Hetuvidyā (因明) - the science of logic, Adhyātmavidyā (內明) - the science of inner knowledge) and various distinctions, names and sentences arise, and so on. Therefore, it is said that names, etc., rely on those Five Sciences. In the Flowing (流轉) it says, 'Or there is flowing with self-power, referring to the currently acting dharmas of damaged seeds.' Although the seed is damaged, the remaining power of self-power can still cause the current action to arise. In Correspondence (相應) it says, 'Those dharmas are said to be equal, etc.' (Tai says:) Those similar dharmas are called 'equal'. Being mutually agreeable and similar, it is called 'correspondence'. Moreover, the meaning of 'equal' is the meaning of 'correspondence'. For example, a good cause and a happy result, equally corresponding, give rise to speech. Also, establishing equal causes and results, causing sentient beings to understand, is called equal understanding. (Ji says:) 'Equal speech' refers to the fact that the explanatory speech is similar to the Dharma being explained, and is called 'equal'. This applies to all speech. 'Equal establishment' refers to the fact that without waiting for speech, various conditions establish the resulting Dharma. 'Equal opening' refers to the fact that it reveals the profound and secret essentials of the Dharma, and the explanatory corresponds to what is being explained. 'Equal' from speech to opening, because the explanatory corresponds to what is being explained, it is called 'correspondence'. Another explanation is the same as Tai's explanation. Also

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為言說者。能詮稱所因相應。等建立故。所詮自相順相應。前二並世間。為等開解者即出世。法順相故。言諸勝方便故。次第中。云嬰孩童子等八位者。(景雲)不同十時次第。別有八時。初十歲時是第一病位。十歲已下多病故。第二十歲是其色位。男女顏色正在此時。過此即亡。第三十歲名力全位。身力成故。第四十歲名有智位。凡所為作必多思量。第五十歲名爲念位。憶念自身得失事故。第六十歲色力損減位。第七十歲智念損減位。第八十歲名昏亂位。(基云)初二如第二卷。此以第三為首。彼上更有處胎業位故。數中。云數邊際名阿僧企耶者。案華嚴經百二十數中。第百三名阿僧祇耶。然此云邊際者。自此已去算數所不及轉故。大門第六明其種子。文分為四。初辨種子相。二明損伏種子。三明種子頭數。四明安立種子于賴耶。前中。法喻。(景雲)初明能熏望種不即不離。謂非折諸行別有實物名為種子者。雖由能熏成於種子。若分折能熏諸行一一分中無實種子。此明不即。亦非余處者。非離能熏成於種子。此則不離。然即諸行如是種姓如是等生者。此明種子望所生果不即不離。然即諸行者。牒所生行。如是種性者。牒能生種。隨三性種子。生三性現行。故言如是等。如是安布名為種子亦名為果者。此明安布種子

【現代漢語翻譯】 現代漢語譯本 為言說者。能詮（能夠表達意義的）稱所因相應，因為它們共同建立意義。所詮（被表達的意義）自相順相應，與事物自身的性質相符。前兩者都屬於世間法，為那些需要啟迪的人提供開解，而後者則屬於出世間法，因為它符合真理的本質。因此，言語是殊勝的方便法門。 次第中，所說的『嬰孩、童子等八位』（景雲的解釋是）不同於通常的十個時期的次第，而是特別的八個時期。最初的十歲是第一病位，因為十歲以下的孩子容易生病。二十歲是其色位，男女的容貌在這個時期最為美好，過了這個時期就會衰退。三十歲名為力全位，身體的力量達到頂峰。四十歲名為有智位，凡事都會深思熟慮。五十歲名爲念位，會回憶自身的得失。六十歲是色力損減位，容貌和力量都開始衰退。七十歲是智念損減位，智慧和記憶力都開始衰退。八十歲名為昏亂位。（基的解釋是）最初的兩個時期與第二卷相同，這裡以第三個時期為首，因為之前還有處胎業位。數中，所說的『數的邊際名為阿僧企耶』，根據《華嚴經》的百二十數，第一百零三個數名為阿僧祇耶（無量數）。這裡說邊際，是因為從這裡開始，算數就無法企及了。 大門第六說明其種子（bīja）。文分為四個部分：首先辨別種子的相狀，其次說明如何損伏種子，再次說明種子的數量，最後說明如何將種子安立於阿賴耶識（ālayavijñāna）中。在前一部分中，使用法喻進行說明。（景雲的解釋是）首先說明能熏（vāsanā）與種子之間的關係，既不是完全相同，也不是完全分離。也就是說，並非在諸行之外存在一個實實在在的物體叫做種子。雖然種子是由能熏形成的，但如果將能熏的諸行一一分解，每一部分中都沒有實在的種子。這說明了『不即』。也不是離開能熏而形成種子，這說明了『不離』。然而，種子就存在於諸行之中，如同某種姓氏一樣，會產生相應的果報。這說明了種子與所生之果之間的關係，既不是完全相同，也不是完全分離。『然即諸行』，是指所生之行。『如是種性』，是指能生之種。隨著三性（善、惡、無記）的種子，產生三性的現行。因此說『如是等』。像這樣安布，就叫做種子，也叫做果。這說明了安布種子。

【English Translation】 English version These are the words of the speaker. The expresser (that which expresses meaning) is appropriately named as the cause, because they jointly establish meaning. The expressed (the meaning being expressed) is appropriately in accordance with its own nature, conforming to the nature of things themselves. The former two belong to the mundane realm, providing enlightenment to those who need it, while the latter belongs to the supramundane realm, because it conforms to the essence of truth. Therefore, speech is a supreme expedient means. In the sequence, the 'eight stages such as infancy and childhood' (as explained by Jingyun) are different from the usual sequence of ten periods, but rather are eight special periods. The initial ten years are the first stage of illness, because children under ten are prone to illness. Twenty years old is the stage of complexion, when the appearance of men and women is most beautiful, after which it will decline. Thirty years old is called the stage of full strength, when the body's strength reaches its peak. Forty years old is called the stage of wisdom, when one thinks deeply about everything. Fifty years old is called the stage of recollection, when one recalls one's own gains and losses. Sixty years old is the stage of decline in complexion and strength, when both appearance and strength begin to decline. Seventy years old is the stage of decline in wisdom and memory, when both wisdom and memory begin to decline. Eighty years old is called the stage of confusion. (Ji's explanation is) The first two periods are the same as in the second volume, and here the third period is the first, because there is still the stage of karma in the womb before that. In numbers, the 'boundary of numbers is called Asamkhya (asaṃkhyeya)', according to the hundred and twenty numbers in the Avatamsaka Sutra (Huayan Jing), the hundred and third number is called Asamkhya (innumerable). Here it is said to be the boundary, because from here on, arithmetic cannot reach it. The sixth gate explains its seeds (bīja). The text is divided into four parts: first, distinguishing the characteristics of the seeds; second, explaining how to subdue the seeds; third, explaining the number of seeds; and fourth, explaining how to establish the seeds in the Alaya-consciousness (ālayavijñāna). In the first part, analogies and metaphors are used for explanation. (Jingyun's explanation is) First, it explains the relationship between the perfuming (vāsanā) and the seeds, which is neither completely the same nor completely separate. That is to say, there is no real object called a seed that exists outside of the activities. Although the seeds are formed by the perfuming, if the activities of the perfuming are broken down one by one, there are no real seeds in each part. This illustrates 'not identical'. It is also not that seeds are formed apart from the perfuming, which illustrates 'not separate'. However, the seeds exist within the activities, like a certain lineage, which will produce corresponding consequences. This illustrates the relationship between the seeds and the fruits they produce, which is neither completely the same nor completely separate. 'However, they are the activities', refers to the activities that are produced. 'Such a lineage', refers to the seeds that can produce. With the seeds of the three natures (good, evil, and neutral), the manifestations of the three natures are produced. Therefore, it is said 'such and so on'. Arranging them in this way is called seeds, and also called fruits. This explains the arrangement of seeds.

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在賴耶中。如此種子能生是種又是能熏家果。不相雜亂。何以故下。釋不雜亂。(泰云)如薩婆多苦集。是一物。因果故說二。亦不同此。此同經部師立附依止。亦熏習說名種子。然此種子與果報身不定一異。不相雜亂。如穀麥有生芽功能。然功能與麥等不相離。若依大乘真實理門。種子在賴耶識。與識不定一異。若據隨轉理門。種子附身相續中。報身不定一異。攝論亦云。種子在依止處中及本識中。二文據隨轉理門故約諸行說也。(備云)然即諸行如是種姓如是等生等者此明六七識與種子不一果。如是安布名為種子亦名果者此明本識與種子不異。基述上三師釋已。云今解稍別。此並望現行種子為論。亦非余處。以上釋種子與行不異。而即諸行以下。明種子與行不一。何以故下。釋成上義。譬如穀麥等物下。三藏云此中意者。謂如一麥芽望后蕊名種。從前種生名果。即以莖為蕊種子亦為前種果。今解。從譬如以下至亦非余處明穀麥等從芽莖以為種子生。與莖等為果不一異。然諸大種如是種性如是等生下。明此麥谷從水土緣力。後生莖果時不一異。此譬喻多前法同。即莖等果種子麥為緣生后芽等說名種子知法相亦復如是。此因前不相應假法不須種生外類難支。起云前因緣中雲以第八為因緣此種如何。故有此文。若不爾。

【現代漢語翻譯】 現代漢語譯本 在阿賴耶識（Ālaya-vijñāna，儲存所有經驗的識）中，這樣的種子既能產生新的種子，又是被熏習的對象，因和果不會混淆。為什麼呢？下面解釋不混淆的原因。（泰注）如同薩婆多部（Sarvāstivāda，一個佛教部派）認為苦和集（苦諦和集諦，佛教四聖諦中的前兩諦）是一回事，因為是因果關係所以說是二。但這裡的情況不同。這裡類似於經部師（Sautrāntika，一個佛教部派）所立的附依止，也通過熏習來說明是種子。然而，這種種子與果報身（Vipāka-kāya，由業力產生的身體）並非絕對的同一或相異，而是不相混淆的。例如，穀物和小麥具有產生芽的功能，但功能與小麥等並非分離。如果依據大乘佛教的真實理門，種子存在於阿賴耶識中，與識並非絕對的同一或相異。如果依據隨轉理門，種子附著于身相續中，與報身並非絕對的同一或相異。《攝大乘論》也說，種子存在於依止處和本識中。這兩段文字依據隨轉理門，所以是就諸行（Saṃskāra，一切有為法）而言的。（備註）然而，『即諸行，如是種姓，如是等生』等，說明第六識和第七識與種子並非同一果。『如是安布名為種子亦名果』，說明本識與種子並非相異。窺基法師已經解釋了以上三位法師的觀點，說：『現在的解釋稍有不同，這些都是針對現行種子而論，並非其他地方。』以上解釋了種子與行並非相異。而『即諸行』以下，說明種子與行並非同一。為什麼呢？下面解釋成立上述觀點。譬如穀物小麥等物，三藏說：『這裡的意思是，如同一個麥芽相對於後來的花蕊來說是種子，從之前的種子產生的是果。即以莖為花蕊的種子，也是前一種子的果。』現在的解釋是，從『譬如』以下到『亦非余處』，說明穀物小麥等從芽莖作為種子產生，與莖等作為果並非絕對的同一或相異。然而，『諸大種，如是種性，如是等生』以下，說明此麥谷從水土等因緣力，後來產生莖果時並非絕對的同一或相異。這個譬喻與前面的法相同。即莖等果，種子麥作為緣產生後來的芽等，說是種子，了解法相也是如此。因為前面的因是不相應行法（Citta-viprayukta-saṃskāra，既非心也非色的存在），不需要種子產生外類難以支援。起信論說，前面的因緣中說以第八識（阿賴耶識）為因緣，這種子如何產生？所以有這段文字。如果不是這樣，

【English Translation】 English version In the Ālaya-vijñāna (storehouse consciousness), such seeds can both generate new seeds and be the object of熏習 (xūnxí, influence by repeated exposure), cause and effect are not confused. Why? The following explains the reason for not being confused. (Tai's note) Just as the Sarvāstivāda (a Buddhist school) believes that苦 (duhkha, suffering) and 集 (samudaya, the origin of suffering), the first two of the Four Noble Truths, are the same thing, because they are cause and effect, so they are said to be two. But the situation here is different. Here it is similar to the附依止 (fù yīzhǐ, attached dependence) established by the Sautrāntika (a Buddhist school), and it is also explained as a seed through熏習 (xūnxí, influence by repeated exposure). However, this seed and the Vipāka-kāya (resultant body, the body produced by karma) are not absolutely identical or different, but are not confused. For example, grains and wheat have the function of producing sprouts, but the function is not separate from wheat, etc. If based on the true principle of Mahayana Buddhism, the seed exists in the Ālaya-vijñāna, and is not absolutely identical or different from consciousness. If based on the隨轉理門 (suízhuǎn lǐmén, following transformation principle), the seed is attached to the body continuum, and is not absolutely identical or different from the resultant body. The Mahāyānasaṃgraha also says that the seed exists in the place of dependence and in the original consciousness. These two passages are based on the隨轉理門 (suízhuǎn lǐmén, following transformation principle), so they are referring to all Saṃskāra (conditioned phenomena). (Bei's note) However, '即諸行 (jí zhū xíng, that is, all phenomena), 如是種姓 (rúshì zhǒngxìng, such is the lineage), 如是等生 (rúshì děng shēng, such is the arising)' etc., explain that the sixth and seventh consciousnesses are not the same fruit as the seed. '如是安布名為種子亦名果 (rúshì ānbù míng wéi zhǒngzǐ yì míng guǒ, such arrangement is called seed and also called fruit)', explains that the original consciousness is not different from the seed. Master Kuiji has already explained the views of the above three masters, saying: 'The current explanation is slightly different, these are all discussed in relation to the current seed, not other places.' The above explains that the seed and the phenomena are not different. And '即諸行 (jí zhū xíng, that is, all phenomena)' below, explains that the seed and the phenomena are not the same. Why? The following explains the establishment of the above point of view. For example, grains and wheat, the Tripiṭaka says: 'The meaning here is that, just as a wheat sprout is a seed in relation to the later pistil, and what is produced from the previous seed is the fruit. That is, the stem is the seed of the pistil, and it is also the fruit of the previous seed.' The current explanation is that, from '譬如 (pìrú, for example)' below to '亦非余處 (yì fēi yúchù, not other places)', it explains that grains and wheat are produced from sprouts and stems as seeds, and are not absolutely identical or different from stems, etc. as fruit. However, '諸大種 (zhū dà zhǒng, all great elements), 如是種性 (rúshì zhǒngxìng, such is the lineage), 如是等生 (rúshì děng shēng, such is the arising)' below, explains that this wheat grain is not absolutely identical or different when the stem and fruit are produced later from the causal power of water, soil, etc. This metaphor is the same as the previous Dharma. That is, the stem and other fruits, the seed wheat is the cause of the later sprouts, etc., and it is said to be a seed, and understanding the Dharma characteristics is also the same. Because the previous cause is Citta-viprayukta-saṃskāra (non-associated formations), it does not need seeds to produce external categories that are difficult to support. The Awakening of Faith says that the previous cause said that the eighth consciousness (Ālaya-vijñāna) is the cause, how is this seed produced? So there is this passage. If not,

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即此合別義。后答如何云如是不相應解滅定等后。方結此前文。第二明損伏種子中四句損伏。(景雲)一常習染污。二通取諸見皆名邪見。如諸外道。三習邪見能斷善根。此文不言謗苦集邪見。以通四諦下邪見皆斷善根。四由金剛定時永害染種。合福分善不能牽報。名為損伏。(基云)第一句勒而不利煩惱。第二句利而不勤。第三句斷善根者。第四前卷末云非助伴損伏即無學入無餘時善種。此第四種體無名損善種。前二令善種無勢力名損非全不生第三句現行令不生種無功力。名損得不成熟。非一切體得亦無。如前得中辨。第二句中見執著邪見者。此是見取。多習邪見。此是邪見。第三明種子頭數中。(基云)若新熏如何。言若住本住名下品者。解云。此亦無始曾熏。然更延不起現行。此舊種名下品。后薰已后從不轉名中上等。本有種子一切三品皆舊何故方修練等已名中品者。此三品種子本皆自有。然此中約一品種子上義說熏等有三品。其體是一等。非三品種子。轉下成中。此名轉滅。一種子故又轉齊無無妨。此本有三品舊先有。后熏練已。轉下品齊中品。故佛身中一切皆等。無上中下三品種子。此中據轉齊三品名別。非一品轉或三位。新舊二師義。第四明安立種子于本識。初解有漏種子。后解出世無漏種子。三藏云。

五事中分別是三界心之法不能證二空理故。皆是遍計自性妄執。分別所成種子名為習氣。總攝一切有漏種盡。此種子有實。實體上有多功能差別。于勝義諦無故。名世俗有。世俗有種。一望賴耶。二望所所生。三望能熏。不可定說異不異相。猶如真如是實物有然與諸法定非一異。真如勝義實有。種子世俗實有。二諦雖別實有則同。望于諸法不一異義等。故引況之。(景雲)或有論云一切種子並是戲論分別熏習正同此文。將證三性心並是法執。以遍計妄執種故。(泰云)。言我當略說安立種子者。前約隨轉理門種子。前云非折諸行別有實物名為種子也。今據真實理門。故云于阿賴耶識中也。(基云)望遍計所執無體。此是依他性。有體故言實。不如圓成實性名世俗有。以遍計種故。名為遍行種子。漏所隨縛剛礦故。名藏熏。又然熏種子遍與諸法為因名。曰遍行。顯揚十五。此粗重是行苦。故名遍行。次問答釋通以明出世種子。諸出世間法從真如所緣種子等者(景備云)若依勝軍不立本有無漏種子家消釋此文有二。一解。諸佛菩薩由證真如。展轉流出十二部經流行在世。見道已前順解脫分順抉擇分。緣彼經教作所緣緣生。從本為名名從真如所緣緣生。二解。初地出世聖道。一從世第一法順抉擇善為增上緣等無間緣生。二從

【現代漢語翻譯】 現代漢語譯本 五事中分別是三界（欲界、色界、無色界）心之法不能證得二空（人空、法空）之理的緣故，這些都是遍計所執自性的虛妄執著。由分別產生的種子稱為習氣。總括一切有漏（煩惱）的種子都窮盡了。這種子是真實存在的，實體上具有多種功能差別。但在勝義諦（最高真理）中並不存在，所以稱為世俗有。世俗有的種子，一是從阿賴耶識（第八識）的角度來說，二是從所生之物的角度來說，三是從能熏習的角度來說，不能確定地說它與阿賴耶識是異還是非異的關係，就像真如（事物的真實本性）是真實存在的，但與諸法（一切事物）的關係也並非單一的異或非異。真如在勝義諦中是真實存在的，種子在世俗諦中是真實存在的，二諦雖然不同，但真實存在的本質是相同的。它們與諸法的關係也是不一不異的，所以用真如來比況。（景雲釋） 或者有論點認為一切種子都是戲論分別的熏習，這與本文的觀點相同，認為三性（遍計所執性、依他起性、圓成實性）的心都是法執，因為它們都是遍計妄執的種子。（泰云釋） 下面我將簡略地說明如何安立種子。前面是從隨轉理門（順應現象的道理）的角度來說種子的，前面說並非在諸行（一切行為）之外另有實物名為種子。現在是從真實理門（探究事物本質的道理）的角度來說的，所以說是存在於阿賴耶識中。（基云釋） 從遍計所執性（虛妄分別的性質）的角度來看，種子沒有實體。這是依他起性（依因緣而生起的性質），因為有實體所以說是實有。不如圓成實性（真實圓滿的性質）那樣稱為世俗有，因為它是遍計所執的種子，所以稱為遍行種子。被有漏（煩惱）所束縛，像剛強的礦石一樣，所以稱為藏熏。而且熏習的種子普遍與諸法作為因緣，叫做遍行。《顯揚聖教論》第十五卷說，這種粗重是行苦，所以叫做遍行。接下來通過問答來解釋說明出世間的種子。諸出世間法（超越世間的法）是從真如所緣的種子等產生的。（景備云）如果按照勝軍不立本有無漏種子家的觀點來解釋這段文字，有兩種解釋。第一種解釋是，諸佛菩薩通過證悟真如，輾轉流出十二部經流行於世間，見道（證悟真理的最初階段）之前，順解脫分（有助於解脫的部分），順抉擇分（有助於做出正確決定的部分），緣彼經教（以那些經典教義）作為所緣緣（生起認識的對象），從根本上來說，名稱是從真如所緣緣生。第二種解釋是，初地（菩薩修行階位的第一個階段）的出世聖道，一是從世第一法（世間最高的善法）順抉擇善（有助於做出正確決定的善法）作為增上緣（強有力的幫助條件）等無間緣（緊接著的條件）而生，二是從...

【English Translation】 English version The reason why the minds of the Three Realms (Desire Realm, Form Realm, Formless Realm) in the Five Matters cannot realize the principle of the Two Emptinesses (Emptiness of Self, Emptiness of Dharma) is that these are all the false attachments of the nature of Parikalpita (Completely Conceptualized Nature). The seeds produced by discrimination are called Habit Energies (Vāsanā). All contaminated (with afflictions) seeds are exhausted. This seed is real, and the entity has various functional differences. However, it does not exist in Paramārtha-satya (Ultimate Truth), so it is called Saṃvṛti-satya (Conventional Truth). The seed of Saṃvṛti-satya, firstly, is viewed from the perspective of Ālaya-vijñāna (Storehouse Consciousness), secondly, from the perspective of what is produced, and thirdly, from the perspective of what can perfume. It cannot be definitively said whether it is different or non-different from Ālaya-vijñāna, just as Tathatā (Suchness) is real, but its relationship with all dharmas (all things) is also not simply different or non-different. Tathatā is real in Paramārtha-satya, and the seed is real in Saṃvṛti-satya. Although the Two Truths are different, the essence of being real is the same. Their relationship with all dharmas is also neither one nor different, so Tathatā is used as an analogy. (Jingyun) Or some argue that all seeds are the perfuming of conceptual play, which is the same as the view in this text, which considers the minds of the Three Natures (Parikalpita-svabhāva, Paratantra-svabhāva, Pariṇiṣpanna-svabhāva) to be Dharma-attachment because they are all seeds of Parikalpita false attachment. (Taiyun) Next, I will briefly explain how to establish seeds. The previous discussion was from the perspective of the principle of following transformation (the principle of conforming to phenomena), and it was said earlier that there is no real object other than all actions called a seed. Now it is from the perspective of the principle of true reality (the principle of exploring the essence of things), so it is said to exist in Ālaya-vijñāna. (Jiyun) From the perspective of Parikalpita-svabhāva (the nature of false discrimination), the seed has no entity. This is Paratantra-svabhāva (the nature of dependent origination), because it has an entity, it is said to be real. It is not called Saṃvṛti-satya like Pariṇiṣpanna-svabhāva (the nature of perfect accomplishment), because it is the seed of Parikalpita, it is called Sarvatraga seed (All-pervading seed). Bound by the contaminated (afflictions), like hard ore, it is called Hidden Perfuming. Moreover, the perfuming seed universally serves as the cause for all dharmas, and it is called Sarvatraga. Chapter Fifteen of the Yogācārabhūmi-śāstra says that this coarse heaviness is the suffering of conditioned existence, so it is called Sarvatraga. Next, the question and answer explain and clarify the supramundane seeds. All supramundane dharmas (dharmas that transcend the world) arise from the seeds of Suchness as the object, etc. (Jingbei) If we interpret this passage according to the view of Shengjun, who does not establish inherently uncontaminated seeds, there are two interpretations. The first interpretation is that the Buddhas and Bodhisattvas, through the realization of Suchness, gradually flow out the twelve divisions of scriptures that circulate in the world. Before the Path of Seeing (the initial stage of realizing the truth), the part that accords with liberation, the part that accords with correct decision, take those scriptures and teachings as the object condition (the object of arising cognition), and fundamentally speaking, the name arises from the condition of Suchness as the object. The second interpretation is that the supramundane holy path of the first Bhumi (the first stage of a Bodhisattva's practice), firstly, arises from the best dharma in the world (the highest good dharma in the world) that accords with correct decision (the good dharma that helps to make correct decisions) as the dominant condition (a powerful helping condition) and the immediately preceding condition (the immediately preceding condition), and secondly, from...

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真如所緣緣生。若依護月護法消文亦有二釋。一云本有無漏種子為增上緣。真如為所緣緣故。順解脫分等善根得生。二云以本有無漏種子為因緣。解脫分等為增上緣。世第一法為等無間緣。真如為所緣緣故。初地出世間法得生。論從後緣說。故云諸出世間法從真如所緣緣生。景師更為識護法等釋此文。正答因緣當所問。答從本有種子生。若此習氣攝一切種子複名遍行粗重者。諸彼三乘見道出世間法從何種子生。若言粗重者性種子為種子生不應道理。下答諸出世間法從真如所緣緣種子生非彼習氣積集種子所生者。答意明三乘見道從本有種子。是緣真如無分別智正因。今從彼生。故言從真如所緣緣種子生。非彼有漏積集種子生(泰云)勝軍師唯立新熏習。故真如是所緣緣。無漏初起唯從正智所作種子生。初無漏不從因緣生。護月等唯立本有熏習。本有熏習性證真如。是本有熏習所緣緣。此熏習名真如所緣緣種子。聖道初起從此生也。戒賢師立新舊二熏習。舊熏如護月等釋。雖本有舊熏習。若無新熏習。舊熏不能生聖道故。新舊和合方能生聖道新舊熏習性智緣真如。故言出世間法從真如所緣緣種子生也。攝大乘論聞熏習與解性和合。一切聖道皆從生。問若非習氣積集種子所生乃至一切皆有真如所緣緣故者。此外難也。難意。

【現代漢語翻譯】 現代漢語譯本 真如（Tathata，事物的真實如是狀態）作為所緣緣（alambana-pratyaya，生起心識的對象）。如果依據護月（Huyue，一位論師）和護法（Dharmapala，一位論師）的消文，對此有兩種解釋。第一種解釋是，本有的無漏種子（anāsrava-bīja，沒有煩惱的種子）作為增上緣（adhipati-pratyaya，起增強作用的條件），真如作為所緣緣，因此，順解脫分（moksha-bhāgīya，導向解脫的部分）等善根得以產生。第二種解釋是，以本有的無漏種子為因緣（hetu-pratyaya，直接原因），解脫分等為增上緣，世第一法（laukikāgradharma，世間最高的法）為等無間緣（samanantara-pratyaya，緊鄰的條件），真如為所緣緣，因此，初地（prathamā-bhūmi，菩薩道的第一個階段）的出世間法（lokottara-dharma，超越世間的法）得以產生。論典是從后一種緣起的角度來說的，所以說諸出世間法從真如所緣緣生。景師（Jing Shi，一位論師）以及識護法（Vijñāna-dharmapala，一位論師）等人進一步解釋此文。正確地回答了因緣應當回答的問題，回答是從本有種子生。如果此習氣（vāsanā，由行為留下的印記）包含一切種子，又名遍行粗重（sarvatraga-audārika，普遍存在的粗重煩惱），那麼，諸彼三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）見道（darśana-mārga，證悟真理的道路）的出世間法從何種子生？如果說是粗重者性種子為種子生，這不應道理。下面回答諸出世間法從真如所緣緣種子生，並非彼習氣積集種子所生。回答的意思是，三乘見道從本有種子，是緣真如無分別智（nirvikalpa-jñāna，沒有分別的智慧）的正因（mukhya-hetu，主要原因），現在從彼生，所以說從真如所緣緣種子生，並非彼有漏（sāsrava，有煩惱的）積集種子生。（泰云）勝軍師（Shengjun Shi，一位論師）隻立新熏習（nava-vāsanā，新的熏習），所以真如是所緣緣，無漏初起唯從正智（samyak-jñāna，正確的智慧）所作種子生，初無漏不從因緣生。護月等隻立本有熏習（mūla-vāsanā，原有的熏習），本有熏習性證真如，是本有熏習所緣緣，此熏習名真如所緣緣種子，聖道初起從此生也。戒賢師（Śīlabhadra，一位論師）立新舊二熏習，舊熏如護月等釋，雖本有舊熏習，若無新熏習，舊熏不能生聖道故，新舊和合方能生聖道，新舊熏習性智緣真如，故言出世間法從真如所緣緣種子生也。《攝大乘論》（Mahāyānasaṃgraha，論述大乘教義的論典）聞熏習（śruta-vāsanā，聽聞佛法的熏習）與解性（moksha-prakṛti，解脫的本性）和合，一切聖道皆從生。問：若非習氣積集種子所生，乃至一切皆有真如所緣緣故者。此外難也。難的意思是。

【English Translation】 English version Tathata (the true suchness of things) arises as the alambana-pratyaya (the object that gives rise to consciousness). According to Huyue (a commentator) and Dharmapala's (a commentator) interpretation, there are two explanations for this. The first explanation is that the inherent anāsrava-bīja (seeds without defilements) serves as the adhipati-pratyaya (dominant condition), and Tathata serves as the alambana-pratyaya. Therefore, wholesome roots such as moksha-bhāgīya (portions leading to liberation) are produced. The second explanation is that the inherent anāsrava-bīja serves as the hetu-pratyaya (direct cause), moksha-bhāgīya and others serve as the adhipati-pratyaya, laukikāgradharma (the highest mundane dharma) serves as the samanantara-pratyaya (immediately preceding condition), and Tathata serves as the alambana-pratyaya. Therefore, the lokottara-dharma (transcendental dharma) of the first bhūmi (the first stage of the Bodhisattva path) is produced. The treatise speaks from the perspective of the latter condition, so it says that all lokottara-dharma arises from the alambana-pratyaya of Tathata. Jing Shi (a commentator) and Vijñāna-dharmapala (a commentator) and others further explain this passage. It correctly answers the question that the cause should answer, answering that it arises from the inherent seed. If this vāsanā (habitual imprint), which encompasses all seeds, is also called sarvatraga-audārika (pervasive and coarse), then from what seed do the lokottara-dharma of the darśana-mārga (path of seeing) of the triyāna (three vehicles: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) arise? If it is said that the seed of the coarse nature arises as a seed, this is not reasonable. The following answers that all lokottara-dharma arises from the seed of the alambana-pratyaya of Tathata, not from the seed accumulated by that vāsanā. The meaning of the answer is that the darśana-mārga of the three vehicles arises from the inherent seed, which is the direct cause of the nirvikapa-jñāna (non-discriminating wisdom) that cognizes Tathata. Now it arises from that, so it is said to arise from the seed of the alambana-pratyaya of Tathata, not from the accumulated seed of that sāsrava (defiled). (Taiyun) Shengjun Shi (a commentator) only establishes nava-vāsanā (new habituation), so Tathata is the alambana-pratyaya. The initial arising of the anāsrava arises only from the seed produced by samyak-jñāna (right knowledge), and the initial anāsrava does not arise from the hetu-pratyaya. Huyue and others only establish mūla-vāsanā (original habituation). The original habituation inherently realizes Tathata, which is the alambana-pratyaya of the original habituation. This habituation is called the seed of the alambana-pratyaya of Tathata, and the initial arising of the holy path arises from this. Śīlabhadra (a commentator) establishes two habituations, new and old. The old habituation is explained as Huyue and others explain it. Although there is an inherent old habituation, if there is no new habituation, the old habituation cannot produce the holy path. Therefore, the new and old combine to produce the holy path. The new and old habituations inherently cognize Tathata, so it is said that lokottara-dharma arises from the seed of the alambana-pratyaya of Tathata. In the Mahāyānasaṃgraha (a treatise summarizing Mahayana teachings), śruta-vāsanā (habituation through hearing the Dharma) combines with moksha-prakṛti (the nature of liberation), and all holy paths arise from this. Question: If it does not arise from the seed accumulated by habituation, and everything has the alambana-pratyaya of Tathata. This is an external difficulty. The meaning of the difficulty is:

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若出世法別有真如所緣緣種子生者。一切有情皆是真如為所緣緣。則應皆有緣如種子。云何建立有般涅槃不般涅槃。下約有障無障顯彼身中出世種子有成不成。故五姓別。言當知由轉依力所任持故者。三乘見道轉凡成聖名為轉依。轉依即是真如。真如為緣任持出世諸無漏行相續隨轉。三藏云。八卷楞伽第二卷辨五種性。三乘定性。為前三人。四不定性。五一闡提。闡提有二。一菩薩闡提。畢竟無成佛義。二斷善闡提。若遇勝緣必得成佛。余在西方時已者。楞伽梵本本文亦同。西方大德許此義云。楞伽不說第五無性有情。但說有佛種中二種闡提。一是斷善根遇緣還續究竟作佛。二是菩薩大悲純為眾生故不取正覺。顯此希奇故偏別說。即大集經云。菩薩發心誓度眾生。眾生未盡我法不作佛。眾生若盡我用方息須入涅槃。又智論云。有諸菩薩因圓滿不取正覺如文殊等。大莊嚴論第二捲雲無佛性人謂常無性。若至本國必不生信。愿于所將種論之。語戒賢人慾來之。時諸大德論無性人文。呵云。彌離車人解何物而輒為彼損。(基云)勝軍既新種約障以辨三乘。即以此文為正。護月護法本種雖有。今約障說非舊種無。假設有種障不可斷名無種性。何況法爾力故有種無種為緣而障可斷不斷。今觀障說義亦無過。皆以果時所趣因中障不

【現代漢語翻譯】 現代漢語譯本 若出世法（超出世俗的佛法）別有真如（事物的真實本性）所緣緣（產生認知的條件）種子生起，那麼一切有情（眾生）都以真如為所緣緣，就應該都有緣如（與真如相關的）種子。為何要建立有般涅槃（進入涅槃）和不般涅槃（不進入涅槃）的區分呢？ 下面從有障（有障礙）和無障（無障礙）的角度，來闡明他們身中出世種子的成就與否，所以才有五種姓（五種根性）的差別。 『當知由轉依力所任持故』的意思是：三乘（聲聞乘、緣覺乘、菩薩乘）見道（證悟真理的道路）轉變凡夫成為聖人，這叫做轉依（轉變所依）。轉依就是真如。真如作為條件，任持出世的各種無漏行（沒有煩惱的行為）相續不斷地運轉。 三藏（佛教經、律、論三部分）中說，《八卷楞伽經》第二卷辨別了五種根性：三乘定性（根性已定的聲聞乘、緣覺乘、菩薩乘）是前面三種人，四是不定性（根性不確定的人），五是一闡提（斷絕善根的人）。一闡提有兩種：一是菩薩闡提，畢竟沒有成佛的意義；二是斷善闡提，如果遇到殊勝的因緣，必定能夠成佛。 『余在西方時已』的意思是：在西方翻譯的《楞伽經》梵文字，本文也是相同的。西方的大德（高僧）認可這種說法，認為《楞伽經》沒有說第五種無性有情（沒有佛性的人），只是說了有佛種中的兩種闡提：一是斷了善根，但遇到因緣還能繼續修行，最終成佛；二是菩薩因為大悲心，純粹爲了救度眾生，所以不證得正覺（圓滿的覺悟）。 爲了彰顯這種希奇，所以特別說明。就像《大集經》所說：菩薩發誓要度盡眾生，如果眾生沒有度盡，我的佛法就不會成就；眾生如果度盡了，我的作用才會停止，需要進入涅槃。另外，《智論》中說：有些菩薩因為因緣圓滿，所以不證得正覺，比如文殊菩薩等。 《大莊嚴論》第二卷說，沒有佛性的人是指永遠沒有佛性。如果到了本國，必定不會產生信心。希望把關於種性的討論放在這裡。告訴戒賢（人名）等人，想要來的時候，各位大德討論了無性有情的問題，呵斥說：彌離車（邊地人）人懂得什麼，竟然為他們造成損害！ （窺基大師認為）勝軍（人名）既然新提出了根據障礙來辨別三乘的觀點，就應該以這段文字為依據。護月（人名）和護法（人名）的本有種子雖然存在，但現在是根據障礙來說，而不是說舊有的種子不存在。假設有種子，但障礙無法斷除，就叫做無種性。更何況是法爾（自然而然）的力量，因為有種子和無種子作為條件，而障礙可以斷除或無法斷除。現在觀察根據障礙來說，在義理上也沒有過失。都是以果時所趨向的因中障礙來判斷。

【English Translation】 English version If the supramundane dharma (the Buddha's teachings that transcend the mundane world) arises from a seed that is conditioned by a separate 'Tathata' (the true nature of things) as its object-condition, then all sentient beings would have 'Tathata' as their object-condition, and thus should all possess seeds related to 'Tathata'. Why then establish the distinction between those who attain 'Parinirvana' (complete Nirvana) and those who do not? Below, from the perspective of having obstructions and not having obstructions, it is explained whether the supramundane seeds within them are accomplished or not, hence the difference in the five 'Gotras' (lineages or natures). The meaning of 'It should be known that it is due to the power of 'Paravrtti' that it is upheld' is: the 'Darshana-marga' (path of seeing) of the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) transforms ordinary beings into sages, this is called 'Paravrtti' (transformation of the basis). 'Paravrtti' is 'Tathata'. 'Tathata' acts as a condition, upholding the continuous turning of various supramundane 'Anasrava' (undefiled) practices. The 'Tripitaka' (the three divisions of the Buddhist canon: Sutra, Vinaya, and Abhidharma) states that the second volume of the 'Eight-Fascicle Lankavatara Sutra' distinguishes the five 'Gotras': the fixed 'Gotras' of the Three Vehicles are the first three types of people, the fourth is the unfixed 'Gotra', and the fifth is the 'Icchantika' (one who has severed their roots of goodness). There are two types of 'Icchantikas': one is the Bodhisattva 'Icchantika', who ultimately has no meaning of attaining Buddhahood; the other is the 'Icchantika' who has severed their roots of goodness, but if they encounter excellent conditions, they will surely attain Buddhahood. The meaning of 'The rest was already done in the Western translation' is: in the Sanskrit text of the 'Lankavatara Sutra' translated in the West, the text is the same. The great monks of the West acknowledge this view, believing that the 'Lankavatara Sutra' does not speak of a fifth type of sentient being without nature, but only speaks of two types of 'Icchantikas' within the Buddha-seed: one is those who have severed their roots of goodness but can continue to cultivate when they encounter conditions, and ultimately attain Buddhahood; the other is Bodhisattvas who, out of great compassion, purely for the sake of saving sentient beings, do not attain 'Samyak-sambuddha' (perfect enlightenment). To highlight this rarity, it is specifically explained. Just as the 'Mahasamghata Sutra' says: Bodhisattvas vow to liberate all sentient beings, and if sentient beings are not completely liberated, my Dharma will not be accomplished; if sentient beings are completely liberated, my function will cease, and I need to enter Nirvana. Furthermore, the 'Mahaprajnaparamita Shastra' says: Some Bodhisattvas do not attain 'Samyak-sambuddha' because their conditions are complete, such as Manjushri Bodhisattva and others. The second volume of the 'Mahavyutpatti' states that people without Buddha-nature refer to those who will never have Buddha-nature. If they go to their own country, they will certainly not generate faith. It is hoped that the discussion on 'Gotra' will be placed here. Tell Shilabhadra (name of a person) and others that when they want to come, the great monks discussed the issue of sentient beings without nature, scolding: What do the 'Mleccha' (barbarians) understand, that they would cause harm to them! (Master Kuiji believes) Since Shengjun (name of a person) has newly proposed the view of distinguishing the Three Vehicles based on obstructions, this passage should be used as the basis. Although the inherent seeds of Dharmapala (name of a person) and Huleyue (name of a person) exist, it is now based on obstructions, not that the old seeds do not exist. Assuming there are seeds, but the obstructions cannot be removed, it is called no 'Gotra'. Moreover, it is the power of 'Dharmata' (natural law), because having seeds and not having seeds are conditions, and the obstructions can be removed or cannot be removed. Now observing based on obstructions, there is no fault in the meaning. It is all judged by the obstructions in the cause that lead to the result.

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為者。故約障說。以無漏種隱。以法爾故不說。從障而論也。

瑜伽論記卷第十三(之下終) 大正藏第 42 冊 No. 1828 瑜伽論記

瑜伽論記卷第十四(之上)

釋遁倫集撰

論本第五十三

於十門中。第七解業義。即是抉擇眼識所緣中表色耳識所緣聲意識助伴中思。亦可通抉擇彼六識助伴相應思數以皆彼業性故。中有二。初明三性三業。后明不律儀等三業。前中。初辨業相。后明假實。複次云何表業謂略有三種。等者。景補闕云。此三表業中身語二業。若隨相分出體。謂從三性意思變起色聲為身語業體。彼意業者取根本身語同時意思是意業體。若遣相分就見分出體。即取根本意思依身語門名身語表業。前方便思名意表業。無表業者。若欲界中若善不善業隨就相分或就見分出三業體。彼業所熏成種於此種子相續遮止如善遮惡惡遮于善假立現行。隨有要期未滿已來如此業種運運增長名成就業。若限勢過及希望止業種不增即名舍業。若道定戒唯就現起相應思意一念義立七支無表。一念能離七支過故。以大小乘教皆說道定律儀隨心起滅不恒相續。若就種子立道定戒恒相續過不得說言隨心起滅。菩薩凈戒身語意表或就相分或就見分如前出體。若無表業則就業種隨本期愿一受

【現代漢語翻譯】 現代漢語譯本： 『為者』。因此就障礙而說。因為無漏種子隱藏，因為法爾的緣故而不說。這是從障礙的角度來論述的。

《瑜伽論記》卷第十三（之下終） 《大正藏》第42冊 No. 1828 《瑜伽論記》

《瑜伽論記》卷第十四（之上）

釋遁倫集撰

論本第五十三

在十個門中，第七個是解釋業的意義。也就是抉擇眼識所緣中的表色，耳識所緣的聲音，意識助伴中的思。也可以通用於抉擇那六識助伴相應的思數，因為它們都屬於業的性質。其中有兩部分。首先闡明三性三業，然後闡明不律儀等三業。在前一部分中，首先辨別業的相狀，然後闡明假和實。其次，什麼是表業呢？簡略地說有三種。『等者』，景補闕說，這三種表業中，身業和語業，如果隨相分析而分出體性，就是說從三性的意思變現出顏色和聲音作為身業和語業的體性。那意業則是取根本的身語同時的意識作為意業的體性。如果遣相分析，就見分而出體性，就是取根本的意識，依靠身語的門徑，名為身語表業。前方便的思，名為意表業。無表業，如果在欲界中，無論是善業還是不善業，隨就相分或就見分而出三業的體性。那業所熏習而成的種子，對於此種子相續，遮止，比如善遮止惡，惡遮止善，假立現行。隨有要期未滿之前，如此業種不斷增長，名為成就業。如果期限已過，或者希望停止，業種不再增長，就名為舍業。如果道定戒，唯就現起相應的思意一念的意義，建立七支無表。一念能夠遠離七支的過失。因為大小乘的教義都說道定律儀隨心生滅，不是恒常相續的。如果就種子而立道定戒，恒常相續的過失，就不能說隨心生滅。菩薩的凈戒，身語意表，或者就相分，或者就見分，如前面所說而出體性。如果無表業，就從業種，隨本來的期愿，一受

【English Translation】 English version: 'The doer'. Therefore, it is discussed in terms of obstacles. Because the unwholesome seeds are hidden, and because of the nature of Dharma, it is not discussed. This is discussed from the perspective of obstacles.

The Yoga Treatise Commentary, Volume 13 (End of Lower Section) Taisho Tripitaka, Volume 42, No. 1828, The Yoga Treatise Commentary

The Yoga Treatise Commentary, Volume 14 (Upper Section)

Compiled and Written by Shi Dunlun

Treatise Text Fifty-Three

Among the ten categories, the seventh is to explain the meaning of karma. That is, to determine the manifested form in the object of eye consciousness, the sound in the object of ear consciousness, and the thought in the assistant of mind consciousness. It can also be applied to determining the corresponding thought numbers in the assistants of those six consciousnesses, because they all belong to the nature of karma. There are two parts to this. First, clarify the three natures and three karmas, and then clarify the three karmas such as non-restraint. In the first part, first distinguish the characteristics of karma, and then clarify the false and the real. Secondly, what is manifested karma? Briefly speaking, there are three types. 'Etc.', Jing Buque said, among these three types of manifested karma, body karma and speech karma, if the substance is divided according to the characteristics, it means that the color and sound transformed from the thought of the three natures are the substance of body karma and speech karma. That mental karma takes the fundamental thought simultaneous with body and speech as the substance of mental karma. If the characteristics are discarded and the substance is derived from the seeing aspect, it takes the fundamental thought, relying on the gates of body and speech, and is called manifested body and speech karma. The preliminary thought is called manifested mental karma. Non-manifested karma, if in the desire realm, whether it is wholesome or unwholesome karma, the substance of the three karmas is derived according to the characteristics or the seeing aspect. The seeds formed by the熏習 of that karma, for the continuation of these seeds, prevent, such as wholesome preventing unwholesome, unwholesome preventing wholesome, falsely establishing present action. Before the deadline is reached, such karma seeds continue to grow, called accomplished karma. If the deadline has passed, or the hope has stopped, the karma seeds no longer grow, and it is called abandoned karma. If the precepts of the path of meditation, only based on the meaning of the thought of the present arising, establish the seven branches of non-manifestation. One thought can be separated from the faults of the seven branches. Because the teachings of both the Mahayana and Hinayana schools say that the precepts of the path of meditation arise and cease with the mind, and are not constantly continuous. If the precepts of the path of meditation are established based on seeds, the fault of constant continuity cannot be said to arise and cease with the mind. The pure precepts of the Bodhisattva, manifested body, speech, and mind, either based on the characteristics or based on the seeing aspect, derive the substance as described earlier. If non-manifested karma, it follows the karma seeds, according to the original wish, once received.

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已去運運增上乃至菩提。次釋其名。相分身語。體是色聲。從作起時表示意思喜怒等事。則以相分表于見分。亦名以相表體。故百論云。譬彼潛流興。鼓波而自表。意表業者。不能表示於他。但自表了所緣境界。今言身語表業從能表示身語為名。意表業者則從相應了境為因。無表業者。有其二義。一就現起身語隨其善惡以相表示當性自表名為表業。若望異性不能相表亦名無表。如善不表惡惡不表善等。二就身語業種假立業性。不能表示善惡等事名為無表。道定律儀依心起滅。不能隨事有所表示名無表業。此中但說有表業。略無無表道理必有以有種子故。意表業者。若望表了自境名為表業即功能為號。善惡性異善不代惡有所表了惡不代善有所表了亦稱無表。若就種子立意。無表業者。雖就種子假立現行不能表了所有境界。名意無表。基云。此準此卷下解虛空等二無為已。結云如是二十四不相應法等皆是假有。看文勢則兼結前第五十二已來。前卷末種子及此業等。皆是伏難。謂前不相應證成假有。前言種子為假為實。既明種子假實已。業種子上立明之。設假現立種子已前不相應未盡。故於種子上而建立無想定等。故業下明無想定等三不相應。便抉擇本扐八卷業道義。彼是尋伺地此是意地。故非正抉擇。言若於身語意十不善

業道等者。景雲。前七亦業亦道。后三貪瞋邪見道而非業。何故今言身語意三業名十不善業道耶。解云。今據意業與貪瞋邪見同時相應為言。故言身語意十不善業道。道理意思非后三道。以意思業業而非道故。不離者。是業種子者隨不離也。現行增上力故等者。由此種子望彼現行增上力故。生起所有身語染污表業。備云。未離聖道所對治。故言不離。今解稍異。以下明善業中雲于彼誓受遠離。故知此云不離現行。即不遠離十不善也。若即于彼至名善表業者。景雲。既言誓受遠離身語表業。是即未起身語但有思愿。云何得名身語表業。解云。若據作善。爾時即無身語二業。若據止善。爾時即有。以誓受時。於一意思有離身語七非義故。名此意思為身語善業。故無有過。若諸威路至名無記表業者。基等云。此如隨轉薩婆多義。云一分者。即威儀四塵工巧五塵中唯取身語故言一分。今大乘此通三性。今取無記。除善不善。故言一分。此皆加行生。非如異熟生心不能發業。若爾。變化心亦能發業。何故不論。今大乘若為利樂當知是善則善種類。若為嬉戲當知無記即威儀等種類。略而不論。若有不欲表示於他乃至名意表者。景雲。此是總明三性意業。不欲顯示他但自內心三性心起表了前法。名意表業。泰云。后思表前思故名意表

【現代漢語翻譯】 現代漢語譯本 『業道等者』（關於業道等）。景雲（景雲法師的解釋）：前七項（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語）既是『業』也是『道』。后三項（貪、嗔、邪見）是『道』而非『業』。為何現在說身、語、意三業名為十不善業道呢？解釋說：現在是就意業與貪、嗔、邪見同時相應的情況來說的。所以說身、語、意十不善業道。道理在於意業是『業』而非『道』。因為意業是業，但不是道。『不離者』，是指業的種子隨之不分離。『現行增上力故等者』，是說由此種子對於現行具有增上力的緣故，生起所有身語染污的表業。備云（備云法師說）：因為還沒有遠離聖道所對治的，所以說不離。現在的解釋稍有不同。下面在說明善業時說『于彼誓受遠離』，所以知道這裡說的不離現行，就是不遠離十不善。『若即于彼至名善表業者』，景雲（景雲法師說）：既然說誓受遠離身語表業，那就是說還沒有起身語，只有思愿，怎麼能稱為身語表業呢？解釋說：如果是就作善來說，那時就沒有身語二業。如果是就止善來說，那時就有了。因為在誓受時，對於一個意思有遠離身語七非義的緣故，所以稱這個意思為身語善業，所以沒有過失。『若諸威路至名無記表業者』，基等（窺基法師等說）：這就像隨轉薩婆多（一切有部）的意義。『云一分者』，就是說在威儀四塵、工巧五塵中只取身語，所以說一分。現在大乘這裡通於三性。現在取無記，除去善和不善，所以說一分。這些都是加行所生，不像異熟所生的心不能發業。如果這樣，變化心也能發業，為什麼不討論呢？現在大乘如果是爲了利益安樂，應當知道是善，屬於善的種類。如果是爲了嬉戲，應當知道是無記，屬於威儀等的種類，所以省略而不討論。『若有不欲表示於他乃至名意表者』，景雲（景雲法師說）：這是總的說明三性意業。不想要顯示給他人，但自己內心生起三性心，表了前面的法，名為意表業。泰云（泰法師說）：后思表前思，所以名為意表。

【English Translation】 English version 『The meaning of Karma Paths, etc.』. Jingyun (Jingyun Dharma Master's explanation): The first seven (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter) are both 『karma』 and 『paths』. The latter three (greed, hatred, and wrong views) are 『paths』 but not 『karma』. Why is it now said that the three karmas of body, speech, and mind are called the ten non-virtuous karma paths? The explanation is: Now it is in reference to the mind karma being simultaneously associated with greed, hatred, and wrong views. Therefore, it is said that the ten non-virtuous karma paths are of body, speech, and mind. The principle lies in that mind karma is 『karma』 but not a 『path』. Because mind karma is karma, but not a path. 『Not separated』 refers to the seeds of karma following and not separating. 『Due to the power of manifest action, etc.』 means that due to the power of this seed having an increasing influence on manifest action, all defiled bodily and verbal expressive karmas arise. Bei Yun (Bei Yun Dharma Master) said: Because one has not yet departed from what is counteracted by the holy path, it is said to be inseparable. The current explanation is slightly different. Below, when explaining virtuous karma, it says 『to vow to abstain from them』, so it is known that the 『not separated from manifest action』 here means not separating from the ten non-virtues. 『If immediately upon them, it is called virtuous expressive karma』, Jingyun (Jingyun Dharma Master) said: Since it is said to vow to abstain from bodily and verbal expressive karmas, that is to say, bodily and verbal actions have not yet arisen, and there are only thoughts and wishes. How can it be called bodily and verbal expressive karmas? The explanation is: If it is in terms of doing good, then there are no bodily and verbal karmas at that time. If it is in terms of stopping evil, then there are. Because at the time of vowing, in one thought, there is the meaning of abstaining from the seven non-virtues of body and speech, so this thought is called virtuous bodily and verbal karma, so there is no fault. 『If all dignified paths lead to being called neutral expressive karma』, Ji, etc. (Kuei-chi Dharma Master, etc.) said: This is like following the meaning of the Sarvastivadins (the 'all exists' school). 『Saying a portion』 means that only body and speech are taken from the four dusts of deportment and the five dusts of craftsmanship, so it is called a portion. Now, in the Mahayana here, it encompasses the three natures. Now, we take the neutral, excluding the virtuous and non-virtuous, so it is called a portion. These are all produced by effort, unlike the mind born from resultant maturation, which cannot initiate karma. If so, the mind of transformation can also initiate karma. Why is it not discussed? Now, in Mahayana, if it is for the benefit and happiness, it should be known that it is virtuous, belonging to the category of virtue. If it is for play, it should be known that it is neutral, belonging to the category of deportment, etc., so it is omitted and not discussed. 『If one does not wish to express it to others, and it is called mind expression』, Jingyun (Jingyun Dharma Master) said: This is a general explanation of the mind karma of the three natures. Not wanting to show it to others, but one's own mind arises with the three natures, expressing the preceding dharma, it is called mind expression karma. Taiyun (Tai Dharma Master) said: Later thought expresses the preceding thought, so it is called mind expression.

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業。基云。如身語二種表示於他意唯自表。如發身語業時。必有意表知我作如是事等。即前表知後作此事意俱表業。名意表業。測云。見分所作自證能知。自證所作證自證能知。乃至證自證所作自證能知。唯內所知故內意思擇名意表業。此中已下次明假實。景雲。此破小乘執一剎那身業有動是其實業。今約相續此滅彼生假名身業。一念無動故無實業。此約本識相分根色此滅彼生。以破外執。意識影像隨質無記。基云。以正量部師色法相續一期四相有別動色說名身表。今破之云。剎那剎那生滅相續於此處滅于余處生。非一實法中無生滅從此不滅而能往彼。吠世師德句中屈申等亦爾有實體。今同破之。若薩婆多雖動色然別有業色。如屈申時有別業色生。今不然。唯有異熟無記色身於此處由思力故變易而生。非別有業色。故言唯有身於余處滅等。唯有語音名語表業者。此簡薩婆多聲即語業。今言但有語音。思業所發名語表業體唯無記。不同小乘業體通三性。唯有發起心造作思名意表業者。此言以思為意業。意業亦發身語以思為業。業即是色而是假名。非別有色名為業等。何以故乃至不應道理者。此破正量部等。應先成有剎那已。方可破無行動。應先立量云。諸色塵等應剎那滅。色蘊攝故。如燈焰鈴聲。燈焰鈴聲他共許故。方

【現代漢語翻譯】 現代漢語譯本 業（Karma）。基云（Ji Yun）。如身語二種表示於他意唯自表：如發身語業時，必有意表知我作如是事等。即前表知後作此事意俱表業，名意表業。測云（Ce Yun）：見分所作自證能知，自證所作證自證能知，乃至證自證所作自證能知，唯內所知故內意思擇名意表業。此中已下次明假實。景雲（Jing Yun）：此破小乘執一剎那身業有動是其實業。今約相續此滅彼生假名身業，一念無動故無實業。此約本識相分根色此滅彼生，以破外執。意識影像隨質無記。基云（Ji Yun）：以正量部師色法相續一期四相有別動色說名身表。今破之云：剎那剎那生滅相續於此處滅于余處生，非一實法中無生滅從此不滅而能往彼。吠世師（Vaisheshika）德句中屈申等亦爾有實體，今同破之。若薩婆多（Sarvastivada）雖動色然別有業色，如屈申時有別業色生。今不然，唯有異熟無記色身於此處由思力故變易而生，非別有業色。故言唯有身於余處滅等。唯有語音名語表業者：此簡薩婆多聲即語業。今言但有語音，思業所發名語表業體唯無記，不同小乘業體通三性。唯有發起心造作思名意表業者：此言以思為意業，意業亦發身語以思為業。業即是色而是假名，非別有色名為業等。何以故乃至不應道理者：此破正量部等。應先成有剎那已，方可破無行動。應先立量云：諸色塵等應剎那滅，色蘊攝故，如燈焰。燈焰他共許故，方

【English Translation】 English version Karma. Ji Yun: Such as bodily and verbal expressions that indicate one's intentions to others are only self-expressions. For example, when initiating bodily or verbal karma, there must be a mental expression knowing 'I am doing such and such a thing.' That is, the prior expression knows, and then one does this thing; the intention and action both express karma, which is called 'intentional expressive karma.' Ce Yun: What the seeing-consciousness does, the self-awareness can know; what the self-awareness does, the witnessing-self-awareness can know; even what the witnessing-self-awareness does, the self-awareness can know. Because it is only known internally, internal mental deliberation is called 'intentional expressive karma.' Here, next, it explains the false and the real. Jing Yun: This refutes the Hinayana's (lesser vehicle) insistence that the movement of bodily karma in a single instant is real karma. Now, speaking in terms of continuity, this cessation and arising is falsely named bodily karma; there is no movement in a single thought, so there is no real karma. This speaks of the root-consciousness's aspect of form, the roots and colors, this ceasing and that arising, in order to refute external attachments. The images of consciousness follow the quality of neutral sensation. Ji Yun: The Sautrantika (those who uphold the sutras) masters say that the continuity of form-dharmas (elements of existence) has distinct moving forms in one period of four phases, which are called bodily expressions. Now, we refute this by saying: moment by moment, cessation and arising continue; it ceases here and arises elsewhere. It is not that in one real dharma there is no cessation and arising, and that it can go there without ceasing here. The bending and stretching in the Vaisheshika's (atomist school) doctrine are also like that, having substance. Now, we refute them together. If the Sarvastivadins (those who believe everything exists) say that although the form moves, there is a separate karma-form, such as when bending and stretching, a separate karma-form arises. Now, it is not like that; there is only the form-body of differentiated maturation and neutral sensation, which changes and arises here due to the power of thought; there is no separate karma-form. Therefore, it is said that only the body ceases elsewhere, etc. Only vocal sounds are called verbal expressive karma: This simplifies the Sarvastivadin's view that sound is verbal karma. Now, it is said that there are only vocal sounds; what is produced by thought-karma is called verbal expressive karma, and its substance is only neutral sensation, unlike the Hinayana's karma-substance, which encompasses the three natures. Only the initiating mind creates thought, which is called intentional expressive karma: This says that thought is mental karma, and mental karma also initiates bodily and verbal actions, using thought as karma. Karma is form, but it is a false name; there is no separate form called karma, etc. Why is this so, and why is it unreasonable: This refutes the Sautrantikas, etc. One should first establish that there are moments before refuting the absence of movement. One should first establish a measure, saying: all form-dusts, etc., should cease momentarily, because they are included in the form aggregate, like the flame of a lamp. The flame of a lamp is commonly accepted by others, so

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立量云。無有此所之色往至余處。剎那滅故。如燈焰等。此剎那滅因方是極成。又離唯諸行生余實作用由眼耳意皆不可得者。此亦破正量部實行動作用。又破薩婆多業色極微性實作用。又破吠世師業句實性。今總非云。無別實作用。如眼耳意所取三業皆不可得。彼雖行動及業色。皆眼等所取。與彼為隨一不成過。此不許眼識等得故。量云。汝言行動業色等名離諸行外由眼耳意定不可得。現比二量所不知故。如兔角等。意業雖通三性。然取思作表了作用義等。下明不律儀等三業。文分為四。初明惡律儀業。二明善律儀業。三明處中業。第四問答重辨。前中有二。先出因緣。后辨體性。前中。問。何故善律儀即是業道。不善律儀隨起處中方名業道。三藏云。善律儀止善故即成業道。景雲。惡律儀體性即用十不善道及惡思愿。恒與不信懈怠妄念散亂惡慧相應以之為體。釋其名者。能感苦果業體名惡。惡之諸戒名惡律儀。隨文釋者。言有所了別者。簡狂亂人。此說生在不律儀家要期受事得不律儀。不同雜心生在不律儀家但殺一生則得不律儀未必要須期受事。若生余家必須受事。又於此活命事重複起心欲樂忍可等者。初已受事重複忍可。方成不律儀。下釋重忍受意。由不律儀所攝故等者。依如三藏云。初受事時但成意地不信等六

【現代漢語翻譯】 現代漢語譯本 立量云（論證）：沒有這種所謂的『所之色』（運動的顏色）從一處移動到另一處。因為它是剎那生滅的，就像燈焰一樣。這種剎那生滅的性質才是最終成立的。此外，如果存在脫離諸行的獨立的『實作用』，那麼眼、耳、意都無法感知到它。這同時也破斥了正量部所主張的『實行動作用』。也破斥了薩婆多部所主張的『業色極微性實作用』。現在總的來說，不存在獨立的『實作用』。就像眼、耳、意所感知的三業都不可得一樣。他們雖然認為行動和業色是眼等所能感知的，但這與他們自己的觀點相矛盾，因為他們不承認眼識等能夠獲得這些。論證如下：你們所說的行動、業色等，是脫離諸行之外，眼、耳、意都無法獲得的，這是因為現量和比量都無法認知它們，就像兔角一樣。意業雖然貫通三性（善、惡、無記），但它具有取思作表了作用義等。下面將闡明不律儀等三業。文分為四部分。首先闡明惡律儀業。其次闡明善律儀業。再次闡明處中業。第四部分是問答，重新辨析。前面一部分分為兩部分。先提出因緣，后辨析體性。前面一部分中，問：為什麼善律儀就是業道，而不善律儀只有在生起處中才稱為業道？三藏說：善律儀止息惡行，所以就成為業道。景說：惡律儀的體性就是十不善道以及惡思愿。它恒常與不信、懈怠、妄念、散亂、惡慧相應，以這些為體。解釋它的名稱：能夠感生苦果的業體稱為『惡』，惡的諸戒稱為『惡律儀』。按照文句解釋：『言有所了別者』，是簡別狂亂之人。這裡說的是，生在不律儀之家，要期受事才能得到不律儀。這不同於雜心所說，生在不律儀之家，只要殺生一次，就得到不律儀，不必要須期受事。如果生在其他人家，就必須受事。又對於這種活命的事情，重複生起心欲、樂忍、可等，最初已經受事，重複忍可，才能成就不律儀。下面解釋重複忍受的意義。『由不律儀所攝故等者』，依據三藏所說，最初受事的時候，只是成就意地的不信等六種。

【English Translation】 English version Argument: There is no such thing as 'sozhise' (color of movement) moving from one place to another. Because it is momentary, like a lamp flame. This momentary nature is ultimately established. Furthermore, if there were an independent 'real function' apart from all actions, then the eye, ear, and mind would not be able to perceive it. This also refutes the 'real action function' advocated by the Sautrantika school. It also refutes the 'real function of the atomic nature of karma-matter' advocated by the Sarvastivada school. Now, in general, there is no independent 'real function'. Just as the three karmas perceived by the eye, ear, and mind are unattainable. Although they believe that action and karma-matter are perceptible by the eye, etc., this contradicts their own view because they do not admit that eye-consciousness, etc., can obtain these. The argument is as follows: What you say about action, karma-matter, etc., is that they are apart from all actions and cannot be obtained by the eye, ear, and mind. This is because neither direct perception nor inference can recognize them, just like rabbit horns. Although mental karma pervades the three natures (wholesome, unwholesome, and neutral), it has the meaning of taking, thinking, acting, expressing, and understanding. The following will explain the three karmas of non-restraint, etc. The text is divided into four parts. First, it explains unwholesome restraint karma. Second, it explains wholesome restraint karma. Third, it explains neutral karma. The fourth part is a question and answer, re-analyzing. The first part is divided into two parts. First, it presents the causes and conditions, and then analyzes the nature. In the first part, the question is: Why is wholesome restraint karma the path of karma, while unwholesome restraint karma is only called the path of karma when it arises in a neutral place? The Tripitaka says: Wholesome restraint stops evil deeds, so it becomes the path of karma. Jing said: The nature of unwholesome restraint is the ten unwholesome paths and evil thoughts. It is constantly associated with disbelief, laziness, false thoughts, distraction, and evil wisdom, and takes these as its essence. Explaining its name: The karma-matter that can produce suffering is called 'evil', and the evil precepts are called 'unwholesome restraint'. Explaining according to the sentences: 'Those who have understanding' distinguishes confused people. This says that those born in a family of non-restraint must take vows to obtain non-restraint. This is different from what is said in the Abhidharmasamuccaya, that those born in a family of non-restraint obtain non-restraint as soon as they kill a living being, and it is not necessary to take vows. If they are born in other families, they must take vows. Furthermore, for this matter of making a living, repeatedly arising thoughts of desire, joy, acceptance, etc., having initially taken vows, repeatedly accepting, can accomplish non-restraint. The following explains the meaning of repeated acceptance. 'Because it is included in non-restraint, etc.', according to the Tripitaka, at the time of initially taking vows, only the six kinds of disbelief, etc., are accomplished in the mind-ground.

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。及成殺等七支方便所有種子能生后時根本業道名不善根。非是貪等名不善根后時對緣行殺盜等方漸成就處中殺等。亦可更釋。初以邪思不信等六為緣受事。發起賴耶識等殺中根本業種令其增長。爾時則名成就根本殺等不律儀業。如生不律儀家如是隨是何人等者。類生余家領受期愿及作事等。皆名住律儀者。此人乃至已下文者謂未得對除已來。唸唸增長。謂從十不善業道種。次念增成二十。第三增至十乃至無邊。基云。若生不律儀家有所了別自發期心謂我當以此活命事等者。此當八律儀中能起律儀。餘下一一配屬。今大乘雖生不律儀家有所了別以去。自發期心方成。若不期心違父母先志我不作此事則非不律儀。律儀名軌則。故名不律儀。非是惡軌則名不律儀。則是其體名。如惡尸羅相似。今準此文勢。即初發心期作亦非不律儀攝。要重發心方成故。今解前為加行道已成然未決定尚輕是故。以去重發心是中品則無間道。后若作此事已成上品別作發無表。然準論云。雖成身語無表。但是意三不善根攝故。由意成身語七支無表故。論云但成廣大諸不善根。后若行事已。即發表無表。此意所發無表不屬身語。但論云不言成就不善根故。後行事已則屬身語所收。又唯成意不善根即名不律儀。非成七色業道。七色業道復作事時成。

【現代漢語翻譯】 現代漢語譯本： 以及構成殺生等七支方便的所有種子，能夠產生後續結果的根本業道，稱為不善根（akusala-mūla）。並非貪婪等本身是不善根，而是在後續因緣和合時，通過實施殺生、偷盜等行為，才逐漸成就處在中等程度的殺生等行為。也可以這樣解釋：最初以邪思、不信等六種因素為緣，接受事物，發起阿賴耶識（ālayavijñāna）等中的殺生根本業種，使其增長。那時就稱為成就了根本的殺生等不律儀業（disregulated conduct）。如同出生在不律儀的家庭一樣，像這樣，無論是誰，類似於出生在其他家庭，領受期望和從事事務等，都稱為安住于律儀（regulated conduct）的人。此人乃至以下的內容，指的是尚未得到對治之前，唸唸增長。也就是說，從十不善業道（daśa akuśalāni karmapathāni）的種子開始，下一次念頭增長為二十，第三次增長到十乃至無邊。基云：如果出生在不律儀的家庭，有所瞭解，自己發起決心說，我應當以此為生計等，這應當在八律儀（aṣṭāṅga-śīla）中能夠生起律儀。其餘的逐一對應。現在大乘佛教認為，即使出生在不律儀的家庭，有所瞭解之後，自己發起決心才能成就。如果不發起決心，違背父母先前的意願，我不做這件事，那麼就不是不律儀。律儀的含義是軌則，所以稱為不律儀。並非是惡的軌則才稱為不律儀，而是指其本體。如同惡尸羅（duḥ-śīla）相似。現在根據這段文字的趨勢，即使是最初發起決心要做，也不屬於不律儀的範疇。需要重新發起決心才能成就，所以現在解釋前面是加行道（prayoga-mārga），已經成就但尚未決定，還比較輕微，因此，從重新發起決心開始是中品，也就是無間道（anantara-mārga）。之後如果做了這件事，就成就了上品，另外產生無表色（avijñapti-rūpa）。然而根據論典的說法，即使成就了身語的無表色，也只是意三（manas）不善根所攝。因為由意成就了身語七支的無表色，所以論典說只是成就了廣大的諸不善根。之後如果實施了行為，就發表了無表色。這個意所發的無表色不屬於身語，但論典沒有說成就了不善根。之後實施了行為，就屬於身語所攝。又僅僅成就了意不善根才稱為不律儀，並非成就了七色業道（sapta rūpa karmapatha）。七色業道在再次實施行為時才能成就。

【English Translation】 English version: And the seeds of all the seven branches of means, such as killing, which can produce subsequent fundamental karmic paths, are called unwholesome roots (akusala-mūla). It is not that greed, etc., are unwholesome roots, but that when subsequent conditions arise, by performing actions such as killing and stealing, one gradually accomplishes killing, etc., in a moderate degree. It can also be explained in this way: initially, taking the six factors of wrong thinking, disbelief, etc., as conditions, one receives the matter and initiates the fundamental karmic seeds of killing in the Ālayavijñāna (storehouse consciousness), causing them to grow. At that time, it is called the accomplishment of the fundamental killing, etc., of unregulated conduct (disregulated conduct). Just as being born into a family of unregulated conduct, similarly, whoever it may be, like being born into another family, receiving expectations, and engaging in activities, etc., are all called those who abide in regulated conduct. The text from 'this person' onwards refers to the continuous growth of thoughts before the antidote is obtained. That is to say, starting from the seeds of the ten unwholesome karmic paths (dasa akusalani karmapadani), the next thought increases to twenty, and the third increases to ten or even immeasurable. The Ji Lun says: 'If one is born into a family of unregulated conduct, and has some understanding, and spontaneously makes a resolution, saying, 'I shall make a living by this,' etc., then this should be able to generate regulated conduct among the eight precepts (astanga-sila). The rest are assigned one by one. Now, according to Mahayana Buddhism, even if one is born into a family of unregulated conduct, after having some understanding, one can only accomplish it by spontaneously making a resolution. If one does not make a resolution and goes against the previous wishes of one's parents, saying, 'I will not do this,' then it is not unregulated conduct. The meaning of regulated conduct is rules, so it is called unregulated conduct. It is not that evil rules are called unregulated conduct, but that it refers to its essence. It is similar to evil morality (duh-sila). Now, according to the trend of this text, even the initial resolution to do something is not included in the category of unregulated conduct. It is necessary to make a renewed resolution to accomplish it, so now it is explained that the previous is the preparatory path (prayoga-marga), which has already been accomplished but is not yet decided and is still slight. Therefore, starting from making a renewed resolution is the middle stage, which is the immediate path (anantara-marga). Later, if one does this thing, one accomplishes the superior stage and separately produces non-revealing form (avijnapti-rupa). However, according to the treatise, even if one accomplishes the non-revealing form of body and speech, it is only included in the three unwholesome roots of mind (manas). Because the non-revealing form of the seven branches of body and speech is accomplished by the mind, the treatise says that only vast unwholesome roots are accomplished. Later, if one performs the action, one expresses the non-revealing form. This non-revealing form expressed by the mind does not belong to body and speech, but the treatise does not say that unwholesome roots are accomplished. Later, if one performs the action, it belongs to what is included in body and speech. Furthermore, only accomplishing the unwholesome root of mind is called unregulated conduct, not accomplishing the seven form karmic paths (sapta rupa karmapatha). The seven form karmic paths can only be accomplished when one performs the action again.

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亦不名不律儀。不同薩婆多名處中業道。當知非福運運增長者。此亦剎那剎那七支倍增故名運運增長。次辨體性。景雲。此中邪愿等六法正現前時以為受。能受本識業道種子。名能發彼業。毗曇中有四緣舍。今大乘處處但見舍善戒緣。未見舍惡律儀文。以理則有三緣。除二形生。備云。十惡業道三不善根不信等六是惡戒體。文略不辨。又云。處中有二。一受表無表。即受業發業。二隨表無表。即由種現行。基云。克性出體。唯是惡思種子上假立。今取翻五根增者故言不信等。其實常當十法俱轉乃至邪欲邪勝等。此思即能起業思。如下八律儀中第二能起律儀也。上來不律儀。一期心即成時節。謂未舍已來七支七支運運增長。舍時節。謂受戒命終得定二形生四時。今大乘雖不受戒誓舍作法亦名為舍。故五時也。故論云乃至此思未舍已來名不律儀者。明知舍思意業亦舍不律。言惡尸羅者。尸羅名清涼。行惡之人惡清涼故我為惡尸羅。非其惡體即是尸羅。舊難云。防非以解戒有戒不防非等者。此不善其名若如今釋即無過失。如不律儀名同。又難云惡體非尸羅行惡之者惡尸羅故名惡尸羅。亦應見體非惡行惡之者惡其見故名為惡見。解云。見名為分別善惡分別俱名見。尸羅名清涼惡體非清涼故不例同見。次明善律儀。文分有五。初

【現代漢語翻譯】 現代漢語譯本 也不稱為『不律儀』（absence of discipline）。這與薩婆多部（Sarvastivada）所說的『處中業道』（intermediate karma path）不同。應當知道，這不是『福運運增長』（meritorious fortune increasing），因為這是剎那剎那七支（seven limbs）倍增，所以稱為『運運增長』。接下來辨析其體性。景雲（Jingyun）說，這裡邪愿（evil vow）等六法正現前時，作為『受』（reception），能接受本識（alaya-consciousness）中的業道種子，名為『能發彼業』（capable of generating that karma）。毗曇（Abhidharma）中有四緣舍（four conditions for abandonment），現在大乘（Mahayana）處處只見舍善戒緣（abandonment of the condition of good precepts），未見舍惡律儀文（abandonment of the text of evil discipline）。但從道理上說，有三緣，除去二形生（hermaphrodites）。備云（Bei Yun）說，十惡業道（ten evil karmic paths）、三不善根（three unwholesome roots）、不信等六法是惡戒體（the substance of evil precepts）。文中省略未辨析。又說，處中有二，一是受表無表（reception of manifested and unmanifested），即受業發業（reception of karma and generation of karma）；二是隨表無表（following manifested and unmanifested），即由種現行（from seed to present action）。基云（Ji）說，克性出體（defining the nature and revealing the substance），唯是惡思種子上假立（only provisionally established on the seed of evil thought）。現在取翻五根增者（those who overturn and increase the five roots），所以說不信等。其實常常是十法俱轉（ten dharmas turning together），乃至邪欲邪勝等（evil desire, evil victory, etc.）。此思（this thought）即能起業思（the thought capable of initiating karma），如下八律儀（eight disciplines）中的第二能起律儀（the discipline capable of initiating）。以上是不律儀，一期心即成時節（one thought completes the time），即未舍已來七支七支運運增長（before abandonment, the seven limbs increase moment by moment）。舍時節（the time of abandonment），即受戒（receiving precepts）、命終（end of life）、得定（attaining samadhi）、二形生（hermaphrodites）、四時（four times）。現在大乘雖不受戒，誓舍作法亦名為舍（although Mahayana does not receive precepts, vowing to abandon the practice is also called abandonment），故有五時（therefore there are five times）。所以論中說，乃至此思未舍已來名不律儀者（until this thought is abandoned, it is called absence of discipline），明確知道舍思意業亦舍不律（abandoning thought and mental karma also abandons absence of discipline）。說到『惡尸羅』（evil shila），尸羅（shila）名為清涼（coolness）。行惡之人惡清涼（those who practice evil dislike coolness），所以我稱為惡尸羅（evil shila）。不是其惡體即是尸羅（the evil substance itself is shila）。舊難（old difficulty）說，防非以解戒有戒不防非等者（preventing wrongdoings by understanding precepts, having precepts but not preventing wrongdoings, etc.），如果現在這樣解釋這個名稱，就沒有過失。如不律儀名同（like the name absence of discipline）。又難（another difficulty）說，惡體非尸羅行惡之者惡尸羅故名惡尸羅（the evil substance is not shila, those who practice evil dislike shila, therefore it is called evil shila），也應該見體非惡行惡之者惡其見故名為惡見（also the substance of view is not evil, those who practice evil dislike their view, therefore it is called evil view）。解釋說，見名為分別善惡分別俱名見（view is called distinguishing good and evil, both distinctions are called view），尸羅名清涼惡體非清涼故不例同見（shila is called coolness, the evil substance is not coolness, therefore it is not analogous to view）。接下來闡明善律儀（good discipline）。文分為五（the text is divided into five parts）。初（first）。

【English Translation】 English version It is also not called 'Apratisaṃvara' (absence of discipline). This is different from what the Sarvāstivāda school calls 'intermediate karma path'. It should be known that this is not 'meritorious fortune increasing', because this is the moment-to-moment doubling of the seven limbs, hence it is called 'increasing'. Next, we discern its nature. Jingyun said that when the six dharmas such as evil vows are presently manifested, they are taken as 'reception', capable of receiving the seeds of the karma path in the alaya-consciousness, and are called 'capable of generating that karma'. In the Abhidharma, there are four conditions for abandonment, but now in Mahayana, we only see the abandonment of the condition of good precepts, and have not seen the text on the abandonment of evil discipline. But logically speaking, there are three conditions, excluding hermaphrodites. Bei Yun said that the ten evil karmic paths, the three unwholesome roots, and the six such as disbelief are the substance of evil precepts. The text omits the analysis. It also says that there are two in the intermediate, one is the reception of manifested and unmanifested, that is, the reception of karma and the generation of karma; the second is following manifested and unmanifested, that is, from seed to present action. Ji said that defining the nature and revealing the substance is only provisionally established on the seed of evil thought. Now, taking those who overturn and increase the five roots, it is said that they are disbelief, etc. In fact, it is often the ten dharmas turning together, even evil desire, evil victory, etc. This thought is the thought capable of initiating karma, such as the second discipline capable of initiating in the following eight disciplines. The above is the absence of discipline, one thought completes the time, that is, before abandonment, the seven limbs increase moment by moment. The time of abandonment is the receiving of precepts, the end of life, the attainment of samadhi, hermaphrodites, and the four times. Now, although Mahayana does not receive precepts, vowing to abandon the practice is also called abandonment, therefore there are five times. Therefore, the treatise says that until this thought is abandoned, it is called absence of discipline, clearly knowing that abandoning thought and mental karma also abandons absence of discipline. Speaking of 'evil Śīla' (evil morality), Śīla is called coolness. Those who practice evil dislike coolness, so I call it evil Śīla. It is not that the evil substance itself is Śīla. The old difficulty says that preventing wrongdoings by understanding precepts, having precepts but not preventing wrongdoings, etc., if we explain this name in this way now, there will be no fault. Like the name absence of discipline. Another difficulty says that the evil substance is not Śīla, those who practice evil dislike Śīla, therefore it is called evil Śīla, it should also be that the substance of view is not evil, those who practice evil dislike their view, therefore it is called evil view. The explanation says that view is called distinguishing good and evil, both distinctions are called view, Śīla is called coolness, the evil substance is not coolness, therefore it is not analogous to view. Next, we clarify good discipline. The text is divided into five parts. First.

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翻惡明善。二辨差別。三明體性。四明頭數。五問答辨。與此相違如應隨轉者。此則初也。基云。律儀體性。亦以善思俱時。亦取五數。克體唯思種子上假立。今大乘準文。即亦取十善業道及思五蘊為體。次辨差別分。文為二。初明差別。后問答辨。謂有堪受方可得受者。一者有體。二于出世中心有欣厭。惡律儀中則不如是。故有差別。或由他由自而受律儀或復有一唯自然受除苾芻律儀等者。景雲。由自由他此言是總。通明七眾及日夜戒。或唯自受除苾芻律儀者。總勸七眾所受及日夜戒以為三種。出家五眾總名苾芻律儀。在家中近事及近住。今明近事近住得有自受之義。出家五眾要從他受。以非一切皆堪受者。非黃門等之所能受故。若苾芻苾芻下。反難外人。云發戒時節。即出家五眾中三眾第三羯磨已得戒。若沙彌沙彌尼及三在家眾受三歸已即得戒。若出家二眾要他所受苾芻攝故。在家三眾得自然受即亦三歸已即得戒。若菩薩戒通自然受。攝一切戒盡。后出家已要從他受。今明二乘戒。故從他受。測云。由他由自者。辨從他得。唯自然受者。辨自凈心受不依戒師。次問答辨。言言二種受隨護支所謂慚愧者。基云。慚能自受。愧謂從他。然二俱並行然據增勝。故有一時戒無第二非即無一。若從他受戒由身發七支如往師所

【現代漢語翻譯】 現代漢語譯本 翻惡明善（區分惡行與善行）。二辨差別（辨別差異）。三明體性（闡明本體）。四明頭數（闡明數量）。五問答辨（通過問答進行辨析）。與此相違如應隨轉者（與此相違背的，應根據情況進行轉變）。此則初也（這是第一點）。基云（窺基大師說），『律儀體性（戒律的本體），亦以善思俱時（也是以善思同時產生）。亦取五數（也包含五蘊）。克體唯思種子上假立（本體只是在思的種子之上假立）。今大乘準文（現在大乘經典），即亦取十善業道及思五蘊為體（也以十善業道和思蘊為本體）。次辨差別分（接下來辨別差別），文為二（分為兩部分）。初明差別（首先闡明差別），后問答辨（然後通過問答進行辨析）。謂有堪受方可得受者（指有資格接受才能得到戒律的人），一者有體（一是有戒體），二于出世中心有欣厭（二是對出世法內心有欣求和厭離）。惡律儀中則不如是（惡律儀中則不是這樣），故有差別（所以有差別）。或由他由自而受律儀（或者通過他人，或者通過自己來受持戒律），或復有一唯自然受除苾芻律儀等者（或者還有一種只是自然而然地受持，例如比丘戒等）。景雲（景法師說），『由自由他此言是總（通過自己或通過他人，這句話是總括性的），通明七眾及日夜戒（普遍說明七眾和日夜戒）。或唯自受除苾芻律儀者（或者只是自己受持，例如比丘戒除外），總勸七眾所受及日夜戒以為三種（總共勸導七眾所受持的戒律和日夜戒，共有三種）。出家五眾總名苾芻律儀（出家的五眾總稱為比丘律儀）。在家中近事及近住（在家眾中有近事男、近事女和近住男、近住女）。今明近事近住得有自受之義（現在說明近事男、近事女和近住男、近住女可以自己受持戒律）。出家五眾要從他受（出家的五眾必須從他人處受持），以非一切皆堪受者（因為不是所有人都有資格受持），非黃門等之所能受故（不是像黃門等所能受持的緣故）。若苾芻苾芻下（如果比丘、比丘尼等），反難外人（反駁外道）。云發戒時節（說發戒的時間），即出家五眾中三眾第三羯磨已得戒（就是出家五眾中的三眾，在第三次羯磨后就得到戒律）。若沙彌沙彌尼及三在家眾受三歸已即得戒（如果沙彌、沙彌尼以及三在家眾受持三歸依后就得到戒律）。若出家二眾要他所受苾芻攝故（如果出家的二眾需要從他人處受持，因為屬於比丘的範疇）。在家三眾得自然受即亦三歸已即得戒（在家的三眾可以自然受持，也就是受持三歸依后就得到戒律）。若菩薩戒通自然受（如果菩薩戒可以通過自然受持），攝一切戒盡（包含一切戒律）。后出家已要從他受（後來出家后需要從他人處受持）。今明二乘戒（現在說明二乘戒），故從他受（所以要從他人處受持）。測云（測法師說），『由他由自者（通過他人或通過自己），辨從他得（辨別從他人處獲得）。唯自然受者（只是自然受持），辨自凈心受不依戒師（辨別自己清凈心受持，不依賴戒師）。』次問答辨（接下來通過問答進行辨析）。言言二種受隨護支所謂慚愧者（說有兩種受持，隨之而來的護持因素就是慚和愧）。基云（窺基大師說），『慚能自受（慚是自己反省），愧謂從他（愧是害怕他人指責）。然二俱並行然據增勝（然而兩者都並行，但側重於更重要的方面）。故有一時戒無第二非即無一（所以有一次受戒就沒有第二次，並非說沒有第一次）。若從他受戒由身發七支如往師所（如果從他人處受戒，通過身體發出七支，就像去往戒師處一樣）。

【English Translation】 English version Distinguishing between evil and good. Second, differentiating the differences. Third, clarifying the essence. Fourth, elucidating the numbers. Fifth, distinguishing through questions and answers. Those who act contrary to this should be transformed accordingly. This is the first point. The base states, 'The essence of precepts is also accompanied by virtuous thoughts. It also includes the five aggregates. The essence is only provisionally established upon the seed of thought.' Now, according to the Mahayana scriptures, it also takes the ten virtuous deeds and the five aggregates of thought as its essence. Next, distinguishing the differences is divided into two parts. First, clarifying the differences, and then distinguishing through questions and answers. It refers to those who are qualified to receive and can then receive the precepts. First, they have the substance (of precepts). Second, they have a sense of joy and aversion in their hearts towards transcending the world. This is not the case in evil precepts, so there is a difference. One may receive precepts from others or from oneself, or there may be one who receives them naturally, except for the Bhikshu (monk) precepts, etc. Jing (a monk) said, 'From oneself or from others, this statement is general, universally clarifying the seven assemblies and the day and night precepts. Or only receiving by oneself, except for the Bhikshu precepts, generally encouraging the seven assemblies to receive and the day and night precepts as three types. The five assemblies of monks are collectively called Bhikshu precepts. Among the laypeople are Upasaka (male lay devotee) and Upasika (female lay devotee), and Upavasa (male lay observer) and Upavasika (female lay observer). Now it is clarified that Upasaka and Upasika can receive the precepts by themselves. The five assemblies of monks must receive from others, because not everyone is qualified to receive, as eunuchs, etc., are not able to receive them. If Bhikshu, Bhikshuni, etc., refute outsiders, saying the time of issuing the precepts, that is, among the five assemblies of monks, the three assemblies have already obtained the precepts after the third Karma (formal act of the Sangha). If Sramanera (male novice), Sramanerika (female novice), and the three lay assemblies receive the three refuges, they immediately obtain the precepts. If the two assemblies of monks must receive from others because they are included in the Bhikshu category. The three lay assemblies can receive naturally, that is, they also obtain the precepts after taking the three refuges. If the Bodhisattva precepts can be received naturally, they encompass all precepts. Later, after becoming a monk, one must receive from others. Now clarifying the Two Vehicle (Hinayana) precepts, therefore one receives from others. Ce (a monk) said, 'From others or from oneself, distinguishing obtaining from others. Those who receive naturally, distinguishing receiving with a pure mind without relying on a precept master.' Next, distinguishing through questions and answers. Saying that the two types of receiving are accompanied by the supporting factors of shame and remorse. Ji (Kuei-ji) said, 'Shame is the ability to self-reflect, and remorse is the fear of others' accusations. However, the two go hand in hand, but focus on the more important aspect. Therefore, there is one-time precept, and there is no second time, not that there is no first time. If one receives precepts from others, the seven limbs are expressed through the body, just like going to the master.'

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等。或由語發七支如發語請師等。若自然受者。唯有意表業。此不以身語為方便唯以意為方便受得身語七支無表也。問則有無表不從表生。無身語故自有意成表故。若爾。則自受時禮佛發言豈非表業。今解無表他令知故說無身語。非自無身語業也。故亦有表生。如遣他行事或語等為身等表。故身語得互相表。又此等約一切作法。如重病者不能動身發語。雖從他受亦有無表不從表生。或自發期心唯有無表。故為此論也。測云。隨護支慚愧二法有具不具。故從他受。若有慚者必有愧故自受。若有愧者未必有慚是故此人不能自受。依他方起愧得受戒。為此人故制從他受。言等無差別者。二受雖異。同有五支故。若遠離思已下第三明體性。初明六法為律儀體。測云。遠離思上假說表業。表業與根俱時現行。說名律儀。次明從此六法為因等起生十善業道為善律儀。景雲。初小分多分全分離十惡行為三十善。于上中下惡行中唯離下品名小分。若離下中二品名為多分。若具離三品名全分。次三十行約時辨別。后四即自行勸他贊其行體慶悅行人。所生福量當知爾者。從前百行生百福也。基云。言一分等。此同經部受一二戒時亦發戒。不律儀等亦爾。誓受一時亦名不律儀。若不誓直而行殺者但名處中。別受別時總名有十。此中問。如全分

離等此與少時等何別。而言有百戒至盡壽十。與自受教他何異。解。意所緣趣求別故。然此中有三位。初三位約事。次三位約時。后四位約人。然就后中第三自語分為二故。第四明戒頭數。中。初正明律儀有八。后攝八為三。前中。初舉數列名。后次第辨。景雲。一能起者。受戒方便也。二攝受者。正受戒也。此二明受。三防護者。精專不犯。四還引者。犯已能悔。此二明持。下中上三通受持也。清凈一種通禪及道。定為第一。道為第二。故下云初及第二清凈力所引。羅漢不由所治勝故勝者。無所斷故。基云。尸羅無侮等者。如顯揚第十七云。成尸羅故無悔。無悔故生悅。生悅故心喜。心喜故身安。身安故受樂。受樂故心定。心定故觀如實。觀如實故起厭。起厭故離欲解脫。離欲解脫故自謂我證解脫我生已盡等。解慮律儀。此中唯有四根本。如對法第八于無色界略不建立色戒律儀。顯揚等文無色亦有定共戒。然于欲界或修生見道。皆為遠分對治。此中隨順理門故不說無色。于未來禪亦有無間道。略而不論。若無漏者先得靜慮者。依五地入見得不還果。得戒見道。無間道為惡業道等對治后解脫道乃至無學。望見道惡戒。名遠分對治。若修道者聖者身中微細罪隨所依等於九品無間道望所斷。名對治道解脫道。亦名遠分對治

【現代漢語翻譯】 現代漢語譯本 『離等此』（離開這種狀態）與『少時等』（短暫的時間）有什麼區別？為什麼說有『百戒』直到『盡壽十』（終身持守十戒）？自己受戒和教導他人受戒有什麼不同？ 解答：因為意念所緣、趣向和追求的目標不同。 這裡面有三個層次。最初三個層次是就事而言，其次三個層次是就時間而言，最後四個層次是就人而言。在最後四個層次中，第三個『自語』（自己對自己說）又分為兩種情況。第四個說明戒條的數量。 中間部分，首先明確說明律儀有八種，然後將八種歸納為三種。前面部分，首先列舉戒條的名稱和數量，然後依次解釋。 景雲說：『一能起者』（能夠發起受戒的），是受戒的方便。『二攝受者』（能夠攝受戒體的），是正式受戒。這兩種說明受戒。『三防護者』（能夠防護戒體的），是精進專一不犯戒。『四還引者』（能夠返回正道的），是犯戒后能夠懺悔。這兩種說明持戒。下品、中品、上品三種情況貫通受戒和持戒。 清凈只有一種，貫通禪定和道。禪定是第一，道是第二。所以下面說『初及第二清凈力所引』（最初和第二種清凈的力量所引導）。阿羅漢不是因為所治理的境界殊勝而殊勝，而是因為沒有需要斷除的煩惱。 基說：『尸羅無侮等者』（持戒沒有悔恨等），如《顯揚聖教論》第十七卷說：『成就戒律，所以沒有悔恨；沒有悔恨，所以產生喜悅；產生喜悅，所以內心歡喜；內心歡喜，所以身體安穩；身體安穩，所以感受快樂；感受快樂，所以內心安定；內心安定，所以如實觀察；如實觀察，所以生起厭離；生起厭離，所以離欲解脫；離欲解脫，所以自己認為我證得了脫，我的生命已經終結等等。』 解釋慮律儀（通過思考而持守的戒律）。這裡面只有四根本戒。如《對法論》第八卷，對於無色界，略而不建立色戒律儀。《顯揚聖教論》等文獻說無色界也有定共戒（禪定帶來的戒律）。然而在欲界，或者修習生見道，都是遠分對治（間接的對治）。這裡隨順理門，所以不說無色界。對於未來禪定也有無間道（直接的對治），略而不論。如果是有漏的，先得到靜慮的人，依靠五地入見道，得到不還果。得到戒見道，無間道是對治惡業道等等，然後解脫道乃至無學道。相對於見道來說，惡戒名為遠分對治。如果是修道者，聖者身中微細的罪，隨著所依止的境界，在九品無間道中，相對於所斷除的煩惱，名為對治道解脫道，也名為遠分對治。

【English Translation】 English version What is the difference between 『leaving this state』 (lí děng cǐ) and 『a short time』 (shǎo shí děng)? Why is it said that there are 『hundreds of precepts』 (bǎi jiè) up to 『ten for the end of life』 (jìn shòu shí) (ten precepts to be observed for life)? What is the difference between receiving precepts oneself and teaching others to receive precepts? Answer: Because the objects of mental focus, the directions, and the goals pursued are different. There are three levels here. The first three levels are about the matter, the next three levels are about time, and the last four levels are about people. In the last four levels, the third, 『self-talk』 (zì yǔ) (talking to oneself), is divided into two situations. The fourth explains the number of precepts. In the middle part, it first clearly states that there are eight kinds of precepts, and then summarizes the eight kinds into three kinds. In the previous part, it first lists the names and numbers of the precepts, and then explains them in order. Jingyun said: 『One who can initiate』 (yī néng qǐ zhě) (able to initiate the receiving of precepts) is the convenience of receiving precepts. 『One who can receive』 (èr shè shòu zhě) (able to receive the precept body) is the formal receiving of precepts. These two explain receiving precepts. 『One who protects』 (sān fáng hù zhě) (able to protect the precept body) is diligent and focused on not violating the precepts. 『One who returns』 (sì huán yǐn zhě) (able to return to the right path) is able to repent after violating the precepts. These two explain upholding the precepts. The lower, middle, and upper grades all go through receiving and upholding the precepts. Purity is only one kind, penetrating meditation and the path. Meditation is the first, and the path is the second. Therefore, it is said below, 『Initially and secondly, guided by the power of purity』 (chū jí dì èr qīng jìng lì suǒ yǐn). An Arhat (Ā luó hàn) is not superior because of the realm he governs, but because there are no more afflictions to be cut off. Ji said: 『Holding precepts without regret, etc.』 (shī luó wú wǔ děng zhě), as the seventeenth volume of the Yogācārabhūmi-śāstra (Xiǎn yáng shèng jiào lùn) says: 『Achieving precepts, therefore there is no regret; without regret, therefore joy arises; joy arises, therefore the mind is happy; the mind is happy, therefore the body is stable; the body is stable, therefore pleasure is felt; pleasure is felt, therefore the mind is stable; the mind is stable, therefore one observes as it really is; observing as it really is, therefore aversion arises; aversion arises, therefore one is liberated from desire; liberated from desire, therefore one thinks I have attained liberation, my life is over, etc.』 Explaining the precepts of deliberation (lǜ yí) (precepts upheld through reflection). There are only four fundamental precepts here. As in the eighth volume of the Abhidharmasamuccaya (Duì fǎ lùn), for the formless realm, the precepts of form are omitted. The Yogācārabhūmi-śāstra (Xiǎn yáng shèng jiào lùn) and other texts say that there are also meditative precepts (dìng gòng jiè) (precepts arising from meditation) in the formless realm. However, in the desire realm, or practicing the path of seeing, they are all indirect antidotes. Here, following the principle, the formless realm is not mentioned. For future meditation, there is also the immediate path, which is omitted. If there are outflows, those who first attain meditative concentration rely on the five grounds to enter the path of seeing and attain the fruit of non-returning. Attaining the precepts of the path of seeing, the immediate path is the antidote to the path of evil deeds, etc., and then the path of liberation up to the path of no more learning. Relative to the path of seeing, evil precepts are called indirect antidotes. If one is a practitioner of the path of cultivation, the subtle sins in the body of a sage, depending on the realm relied upon, in the nine grades of the immediate path, relative to the afflictions to be cut off, are called the antidote path and the liberation path, also called indirect antidotes.

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。然今大乘更有束三界九地。從初果即至無學為九品對斷。其斷惑乃至隨依此地即取九品無間道為對治道。餘地名遠分對治。唯除有頂中間禪。此據有學初得第三果人斷惑得所斷斷故勝。若漸斷第三果以去亦爾。但由能治勝故得無學治。若頓斷三界九品者乃至未得無學無間道來皆是所治斷故勝。唯無學能治勝故勝。其入見道。此中約四根本作超越人作法。于未來禪作初果人法。其實未來禪亦得超越果得七作意。依未來得不還果。第七加行究竟果作意必入根本。今約果滿為論。此論超越。如次第人無色地亦得斷欲界犯戒種子。三藏云。見道依六地並取中間者不然。唯六現觀三依五依生除中間禪。余處文雖云有無漏。然以梵王所居多散亂故。準如有頂雖有無漏不成斷惑。如余處廣辨。然此定道共戒。三藏云于見道俱現行思上建立。以名隨心轉色故。問。如何以現行思為定共戒體。有人言此種上立。應於前加行道中思種上建立。如發別解脫戒思取前加行思判業故。此未成釋。如定道前加行道皆非是定道戒。是散心或他地界系。如何隨加行以判戒體。但應隨定道俱思而立。測云。防護律儀中有二解。一解即以善思及以五根名為防護。能護律儀故名律儀。體非律儀。又解。戒體所防護故名防護。攝八為三言受及持者。受隨二戒有

表無表廣如律宗。自下第五問答分別。有六。初攝七眾及日夜戒以為三種。二明三戒具支多少。三明男女二眾制戒多少。四明勤策離彼金銀。五明遠離歌舞涂香冠鬘八戒十戒開合有異。六明不許扇搋迦等受出家戒。初中雲離惡行及欲行者。景雲。離飲酒過中食歌舞涂香冠鬘上大床等名離欲塵行。離殺盜等煩惱業道名離惡行。離非梵行通離二種。近住但當勸進攝受二因等者。以少時少勤持離惡離欲二行之因。漸漸令出生死重擔。前三支離惡行者。離殺盜妄語。其後四支離欲行者。不過中食不飲酒不歌舞伎樂不香涂身不冠諸鬘不上高廣大床。此四並是離欲行塵。泰云。前三支離性罪故名離惡行。后四支非離性罪但離莊飾五欲處起故名離欲行。非梵行是性罪惡行。又淫慾行離彼名俱離行。由第三不能盡形究竟行俱離行。但當勤受日夜俱離為盡形俱離二種因也。勿自謂在家重擔所鎮不能受俱離行與盡形俱離戒為因之近果住。故名近住。基云。前三離惡行等者。今據多分為論。第二明具支多少。中。苾芻四支者。如聲聞地明尸羅六支。今此文中攝六為四。一受具足者。則是住凈尸羅。二受隨法學處支者。即是善守護別解脫戒。三隨護他心支者。即是第三軌則具足是威儀戒。第四所行具足是不行屠家等。四隨護如所受學處支者。即

【現代漢語翻譯】 現代漢語譯本 『表無表廣如律宗』（表色和無表色在律宗中的廣泛應用）。自下第五問答分別，有六點： 一、攝七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）及日夜戒以為三種（三種戒律）。 二、明三戒（別解脫戒、定共戒、道共戒）具支多少。 三、明男女二眾（比丘、比丘尼）制戒多少。 四、明勤策（沙彌）遠離彼金銀（不接觸金銀）。 五、明遠離歌舞涂香冠鬘（不唱歌跳舞，不塗香，不戴花冠），八戒（八關齋戒），十戒（沙彌十戒）開合有異。 六、明不許扇搋迦（不能行淫之人）等受出家戒。 初中雲『離惡行及欲行者』。景雲：『離飲酒過中食歌舞涂香冠鬘上大床等名離欲塵行，離殺盜等煩惱業道名離惡行，離非梵行通離二種。』 『近住但當勸進攝受二因等者』，以少時少勤持離惡離欲二行之因，漸漸令出生死重擔。前三支離惡行者：離殺盜妄語。其後四支離欲行者：不過中食不飲酒不歌舞伎樂不香涂身不冠諸鬘不上高廣大床。此四並是離欲行塵。 泰云：『前三支離性罪故名離惡行，后四支非離性罪但離莊飾五欲處起故名離欲行。非梵行是性罪惡行，又淫慾行離彼名俱離行。』由第三不能盡形究竟行俱離行，但當勤受日夜俱離為盡形俱離二種因也。勿自謂在家重擔所鎮不能受俱離行與盡形俱離戒為因之近果住，故名近住。 基云：『前三離惡行等者，今據多分為論。』第二明具支多少中。苾芻四支者，如聲聞地明尸羅六支，今此文中攝六為四。一受具足者，則是住凈尸羅（清凈的戒律）。二受隨法學處支者，即是善守護別解脫戒。三隨護他心支者，即是第三軌則具足是威儀戒。第四所行具足是不行屠家等。四隨護如所受學處支者，即

【English Translation】 English version 'Biao Wu Biao Guang Ru Lu Zong' (The extensive application of manifest and unmanifest forms in the Vinaya school). The following fifth question and answer section is divided into six points: 1. Embracing the seven assemblies (bhikshus, bhikshunis, shikshamanas, shramaneras, shramanerikas, upasakas, and upasikas) and the precepts for day and night as three types (three types of precepts). 2. Clarifying the number of branches in the three precepts (Pratimoksha, Samadhi-born, and Path-born precepts). 3. Clarifying the number of precepts established for the two assemblies of men and women (bhikshus and bhikshunis). 4. Clarifying that the diligent novices (shramaneras) should stay away from gold and silver. 5. Clarifying the differences in opening and closing the precepts regarding abstaining from singing, dancing, applying perfume, wearing garlands (not singing and dancing, not applying perfume, not wearing flower garlands), the eight precepts (eight precepts of abstinence), and the ten precepts (ten precepts of a novice). 6. Clarifying that those who are 'shan chie' (those who cannot engage in sexual activity) are not allowed to receive the monastic precepts. The beginning says, 'Those who abstain from evil conduct and desire conduct.' Jingyun says: 'Abstaining from drinking alcohol, eating after noon, singing, dancing, applying perfume, wearing garlands, using high and large beds, etc., is called abstaining from the defilements of desire. Abstaining from killing, stealing, etc., which are the paths of afflictions and karma, is called abstaining from evil conduct. Abstaining from non-brahmacharya (non-virtuous conduct) generally abstains from both types.' 'Those who live nearby should only encourage and accept the two causes, etc.,' because they hold the causes of abstaining from evil and desire conduct with little time and little effort, gradually causing them to bear the heavy burden of birth and death. The first three branches abstain from evil conduct: abstaining from killing, stealing, and lying. The latter four branches abstain from desire conduct: not eating after noon, not drinking alcohol, not singing and dancing, not playing music, not applying perfume, not wearing garlands, not using high and large beds. These four are all defilements of desire conduct. Taiyun says: 'The first three branches are called abstaining from evil conduct because they abstain from inherently sinful actions. The latter four branches do not abstain from inherently sinful actions but abstain from adornments and the places where the five desires arise, so they are called abstaining from desire conduct. Non-brahmacharya is an inherently sinful evil conduct, and abstaining from sexual conduct is called abstaining from both.' Because the third cannot completely and ultimately practice abstaining from both, one should diligently receive abstaining from both day and night as the cause of completely abstaining from both for life. Do not think that you are burdened by the responsibilities of being at home and cannot receive abstaining from both, and that living nearby is the near result of the cause of abstaining from both for life, so it is called living nearby. Jiyun says: 'The first three abstaining from evil conduct, etc., are now discussed from the perspective of the majority.' The second clarifies the number of branches. The four branches of a bhikshu are like the six branches of shila (moral conduct) explained in the Shravaka Bhumi (Stages of Disciples). In this text, the six are summarized as four. First, receiving full ordination means abiding in pure shila (pure precepts). Second, receiving the branch of learning the precepts according to the Dharma means well guarding the Pratimoksha. Third, protecting the minds of others means that the third rule is complete, which is the precepts of deportment. Fourth, complete conduct means not going to butcher shops, etc. Fourth, protecting the precepts as learned means

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彼第五于微細罪見大怖畏。第六受學學處。對法顯揚。錄瑜伽六友文將攝之為五。但攝軌則具足所行具足為一。餘四依舊。故但成五。言若作表白第四羯磨及略攝受隨粗學處者。謂受戒已。略說四重及以四依。謂乞食等名粗學處。一白三羯磨。第三羯磨名為第四。自此已受行隨戒。名受隨法學處支。鄔波云近。迦云事。索即男聲。斯即女聲。于近事之上加以索斯之聲。故男女別。言二違越所受重修行支者。若已犯前三。師僧撿得。由不妄語發露懺悔。重修前三也。涂冠香鬘者。西國以香涂身。以鬘為冠。是放逸處故制也。正學者。即式叉摩那。受六法二歲學戒。第三明男女二眾制戒多少。母邑者。正翻應雲母村。西國呼女人為母。同村邑人也。沙彌十戒故云少分。式叉十六故多分也。第四明勤策離彼金銀。中歌舞伎樂名處行非時而食名所受第五開合問答。如文。第六明不許扇搋等受出家戒。扇搋迦者。一向無根。或天生無根及為他害。總名扇搋迦。半擇迦者。此云多染污。通有根無根。下文雲天生無根是扇搋。亦是半擇迦一分。半擇男勢或起不起。唯半擇迦被害無根者。若不被他於己為過唯扇搋迦。若被他污即通二種。則成二句。一唯扇搋迦非半擇。被害無根樂能非所。二唯半擇迦非扇搋。謂有根男勢或起不起等。三

【現代漢語翻譯】 現代漢語譯本： 第五，對於微小的罪過，也見到巨大的恐怖。第六，受持學習學處（Śikṣāpada，戒條）。對於法義進行闡揚。記錄《瑜伽師地論》中六位同修的條文，將其歸納為五項。只是將軌則具足和所行具足合併爲一項，其餘四項保持不變。所以最終成為五項。如果進行表白（表決）的第四羯磨（Karma，僧團會議），以及簡略地攝取隨順粗顯的學處，是指受戒之後，簡略地說四重戒和四依（四種依靠，指乞食等），這被稱為粗顯的學處。一白三羯磨（通過一次宣告和三次決議完成的羯磨）。第三次羯磨被稱為第四。從此以後，受持隨順戒律的行為，稱為受隨法學處支。鄔波（upa，近）云近。迦（ka，事）云事。索（sa）即男聲。斯（si）即女聲。在近事（Upāsaka/Upāsikā，在家男女居士）之上加上索斯之聲，因此區分男女。二，違越所受持的重戒而重新修行支分，是指如果已經犯了前三條戒，師僧檢查得知，因為沒有妄語，所以能夠發露懺悔，重新修習前三條戒。涂香冠鬘，西國用香塗抹身體，用花鬘作為頭飾，這是放逸之處，所以加以禁止。正學者，即式叉摩那（Śikṣamāṇā，學戒女），受持六法二年的學戒。第三，說明男女二眾所制定的戒律多少。母邑，正確的翻譯應該是母村。西國稱女人為母，如同村邑之人。沙彌（Śrāmaṇera，沙彌）受持十戒，所以說是少分。式叉摩那受持十六戒，所以說是多分。第四，說明勤策（Śrāmaṇera，沙彌）遠離金銀。歌舞伎樂被稱為處行，非時而食被稱為所受。第五，開合問答，如經文所示。第六，說明不允許扇搋（Paṇḍaka，不男）等受出家戒。扇搋迦，是指一向沒有性根，或者天生沒有性根，或者被他人所害。總稱為扇搋迦。半擇迦（Paṇḍaka），這裡的意思是多染污。包括有根和無根兩種情況。下文說天生無根的是扇搋，也是半擇迦的一部分。半擇男的效能力或者能勃起或者不能勃起。只有半擇迦中被他人傷害而失去性根的人，如果沒有被他人侵犯，那麼對於自己來說只是過失，只有扇搋迦是這樣。如果被他人玷污，那麼就包括兩種情況。因此形成兩種判斷。一是隻有扇搋迦不是半擇迦，被傷害而失去性根，快樂的能力和對象都不存在。二是隻有半擇迦不是扇搋迦，指的是有性根，效能力或者能勃起或者不能勃起等等。三

【English Translation】 English version: Fifth, to see great fear in even the slightest offenses. Sixth, to receive and study the Śikṣāpadas (precepts). To elucidate the Dharma. The record from the Yogācārabhūmi-śāstra of the six companions is condensed into five. Only the fulfillment of rules and the fulfillment of conduct are combined into one, while the remaining four remain unchanged. Therefore, it becomes only five. 'If the fourth Karma (act of the Sangha) of declaration and the brief acceptance of coarse precepts are performed,' this refers to after receiving the precepts, briefly stating the four heavy precepts and the four supports (the four dependencies, referring to begging for food, etc.), which are called coarse precepts. 'One white and three Karmas' (a Karma completed through one announcement and three resolutions). The third Karma is called the fourth. From this point on, the practice of following the precepts is called the branch of receiving and following the Dharma. Upa (近) means 'near.' Ka (事) means 'matter.' Sa (索) is the masculine sound. Si (斯) is the feminine sound. Adding the sounds 'sa' and 'si' to Upāsaka/Upāsikā (在家男女居士, lay male/female devotees) distinguishes between male and female. Two, violating the heavy precepts that have been received and re-cultivating the branches, refers to if the first three precepts have been violated and the Sangha discovers it, because there was no lying, one can confess and repent, and re-cultivate the first three precepts. Applying fragrant ointment and wearing garlands, in the Western countries, people apply fragrant ointment to the body and wear garlands as head ornaments, which are places of indulgence, so they are prohibited. The 'one who is learning,' is the Śikṣamāṇā (式叉摩那, novice nun), who observes the six Dharmas and studies the precepts for two years. Third, explaining the number of precepts established for the two assemblies of men and women. 'Mother village,' the correct translation should be 'mother village.' In the Western countries, women are called 'mother,' like people of the village. The Śrāmaṇera (沙彌, novice monk) observes ten precepts, so it is said to be a small portion. The Śikṣamāṇā observes sixteen precepts, so it is said to be a large portion. Fourth, explaining that the Śrāmaṇera (沙彌, novice monk) diligently avoids gold and silver. Singing, dancing, and music are called 'places of conduct,' and eating at improper times is called 'what is received.' Fifth, opening and closing questions and answers, as stated in the text. Sixth, explaining that Paṇḍakas (扇搋, eunuchs) and others are not allowed to receive ordination. A Paṇḍaka (扇搋迦) refers to one who has never had sexual organs, or is born without sexual organs, or is harmed by others. All are called Paṇḍakas. A Paṇḍaka (半擇迦) here means 'much defilement.' It includes both those with and without sexual organs. The text below says that those born without sexual organs are Paṇḍakas, and are also a part of the Paṇḍakas. The sexual ability of a male Paṇḍaka may or may not be able to be aroused. Only those among the Paṇḍakas who have lost their sexual organs due to harm from others, if they have not been violated by others, then it is only a fault for themselves, only the Paṇḍaka is like this. If they are defiled by others, then it includes both situations. Therefore, two judgments are formed. One is that only the Paṇḍaka is not a Paṇḍaka, having lost sexual organs due to harm, the ability and object of pleasure do not exist. Two is that only the Paṇḍaka is not a Paṇḍaka, referring to those with sexual organs, whose sexual ability may or may not be able to be aroused, etc. Three

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是扇搋亦是半擇。天生無根及被害無根樂為能所者是。云何得知天生無根通樂能所。以準被害無根中雲不被他污唯名扇搋迦。若被他污則名二。將知天生無根。通樂為能所。俱名二人。然其受護所有學處福等差別者。此通外難。難意。扇搋等果報劣故。所受律儀不違男女故。通意云。若以等心受五戒者福德無別。自下第三明處中業。身語意業雖善。非是律儀。以不要期求涅槃起故。雖起眾惡。而不要期一期活命故。非惡律儀攝。問。此處中業為唯有表。為亦無表。此有兩解。一云但有表。即隨二善惡現行思上功能為體。一云亦有無表。即以種子功能為體。問。菩薩三聚戒為俱律儀。亦處中耶。此有兩解。一云律儀戒離惡增勝故。得名律儀。餘二處中。又云俱名律儀。攝善利生並可軌持。故名律儀。問。佛身得有處中不。答。有二解。一云亦有。同於小論。又解無也。諸佛功德一一皆勝故皆名律儀。自下第四問答重辨。于中。初辨自受他受若等心受持福德無別。次明戒障。后明舍戒緣。初中。云若由自受等者。泰云。初自發心受。二由他就受。三從他師受。四自凈心受不從師也。后二皆通前二。前二方便欲受時心。后二正發戒時也。明戒障中。先辨不授。后返此明受。前中有三。初苾芻。次近事。后近住。前中有二。初

所授之難。后闕能授。前中。初問答標列六因。次釋。后結。釋中。初意樂損害。為遭眾苦活命出家。律藏遮難中無此初因。二依止損害身有癰腫。正在於遮。三男根損害。謂扇搋迦及半擇迦等此在於難。又半擇迦有三一全分二一分三損害等者。泰云。半擇迦是無男志性。樂他於己為過義。扇擇迦是無根義。初半擇迦具此二義。第二半擇迦有根無男志性樂為過故唯名半擇迦。以有根故非扇擇迦。第三以無根故唯扇宅迦。非本無根為他殘害。男志性不改不樂他為過。故非半擇迦。若有損害已后失男志性樂他為過同女性者。名半擇迦亦扇擇迦也。基云。如對法第八有五種。謂生便。半月。嫉妒。灌灑。除去。此中唯無灌灑。以此中開嫉妒為二。謂逼己見他故。彼合灌灑是嫉妒類。得他精血方起勢故。扇搋迦此云無根勢用。半擇迦此云。樂他於己為過故。如生便名全分者無根。樂他於己為過故名半擇迦。以無根勢用名扇搋迦即一生不起男勢故。第二樂於己為過名半擇迦有時勢非扇搋體有根根勢時起故。除去之中有二人。此人不同生便必無男根。除去曾有男根。雖除去無志。性仍未改。若不樂他為過故非半擇迦。無根勢故名扇搋迦。若樂己為過名半擇。無根故亦扇擇。第四白法損害。備云。造五無間罪勝染大尼罪。竊法外道形

【現代漢語翻譯】 現代漢語譯本 所授戒律的遮難。後來如果缺少，可以補授。前面是總的，中間是分別的。最初的問答標明列出六種原因。其次是解釋。最後是總結。解釋之中，最初是意樂損害，因為遭受各種痛苦爲了活命而出家。在律藏的遮難中沒有這個最初的原因。第二是依止損害，身體有癰腫。這正屬於遮難。第三是男根損害，指扇搋迦（無根者）以及半擇迦（陰陽人）等，這屬於遮難。而且半擇迦有三種：一是全分，二是部分，三是損害等。泰法師說，半擇迦是沒有男性性取向，喜歡別人對自己做過分的事情。扇擇迦是沒有男根的意思。最初的半擇迦具備這兩種含義。第二種半擇迦有男根，但是沒有男性性取向，喜歡被別人侵犯，所以只叫做半擇迦。因為有男根，所以不是扇擇迦。第三種因為沒有男根，所以只叫做扇擇迦。不是原本就沒有男根，而是被他人殘害。男性性取向沒有改變，不喜歡別人對自己做過分的事情，所以不是半擇迦。如果有人受到損害之後，失去了男性性取向，喜歡別人對自己做過分的事情，和女性一樣，叫做半擇迦，也叫做扇擇迦。窺基法師說，如《對法》第八卷有五種，即生便、半月、嫉妒、灌灑、除去。這裡面唯獨沒有灌灑。因為這裡把嫉妒分為兩種，即逼迫自己和看到別人。那裡合併的灌灑是嫉妒一類，得到他人的精血才勃起。扇搋迦，這裡叫做沒有男根的勢用。半擇迦，這裡叫做喜歡別人對自己做過分的事情。如生便叫做全分，沒有男根，喜歡別人對自己做過分的事情，所以叫做半擇迦。因為沒有男根的勢用，叫做扇搋迦，即一生都不會勃起。第二種喜歡別人對自己做過分的事情叫做半擇迦，有時會勃起，不是扇搋迦，身體有男根，男根有時會勃起。除去之中有兩個人。這人不同於生便，生便必然沒有男根。除去是曾經有男根。雖然被除去，但是性取向仍然沒有改變。如果不喜歡別人對自己做過分的事情，所以不是半擇迦。沒有男根的勢用，叫做扇搋迦。如果喜歡自己對自己做過分的事情叫做半擇迦，沒有男根，所以也是扇擇迦。第四是白法損害。備法師說，造五無間罪，勝染大尼罪，偷竊佛法，外道形。

【English Translation】 English version The difficulties in bestowing [ordination]. Later omissions can be supplemented. The former is general, the middle is specific. The initial questions and answers list six causes. Next is the explanation. Last is the conclusion. Within the explanation, first is the harm of intention, because of enduring various sufferings, leaving home to survive. In the Vinaya's (律藏) prohibitions, there is no such initial cause. Second is the harm of reliance, having boils and swellings on the body. This is precisely a prohibition. Third is the harm of male organs, referring to eunuchs (扇搋迦) and hermaphrodites (半擇迦) etc., this is a difficulty. Moreover, hermaphrodites are of three types: one is complete, two is partial, three is damaged, etc. Master Tai says, a hermaphrodite is one without male inclination, enjoying others doing excessive things to oneself. A eunuch means without roots. The initial hermaphrodite possesses both meanings. The second hermaphrodite has roots but no male inclination, enjoying being violated, so it is only called a hermaphrodite. Because it has roots, it is not a eunuch. The third, because it has no roots, is only called a eunuch. It is not originally without roots, but harmed by others. The male inclination does not change, and does not enjoy others doing excessive things, so it is not a hermaphrodite. If someone, after being harmed, loses male inclination, enjoying others doing excessive things to oneself, like a woman, it is called a hermaphrodite and also a eunuch. Master Kuiji says, as in the eighth volume of the Abhidharmakosa (對法), there are five types, namely: born so, half-month, jealousy, sprinkling, removal. Among these, only sprinkling is missing. Because here jealousy is divided into two types, namely, forcing oneself and seeing others. The combined sprinkling there is a type of jealousy, only becoming erect after obtaining others' semen and blood. Eunuch (扇搋迦), here it is called without the function of male roots. Hermaphrodite (半擇迦), here it is called enjoying others doing excessive things to oneself. For example, being born so is called complete, without roots, enjoying others doing excessive things to oneself, so it is called a hermaphrodite. Because without the function of male roots, it is called a eunuch, that is, never becoming erect in one's life. The second, enjoying others doing excessive things to oneself, is called a hermaphrodite, sometimes erect, not a eunuch, the body has roots, the roots sometimes become erect. Among those removed, there are two types of people. This person is different from being born so, being born so necessarily has no male roots. Removal is having had male roots. Although removed, the sexual orientation still has not changed. If not enjoying others doing excessive things to oneself, so it is not a hermaphrodite. Without the function of male roots, it is called a eunuch. If enjoying oneself doing excessive things to oneself, it is called a hermaphrodite, without roots, so it is also a eunuch. Fourth is the harm of white dharma. Master Bei says, committing the five heinous crimes, the superior defilement of a great nun's crime, stealing the Dharma, the form of a heretic.

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現生家罪。犯不共住罪。若暫擯別異住。併名白法損害。泰云。不共住者。犯重人也。若別住者。上明意樂損害中雲。或畏不活法。比丘中詐現自辨與彼同法。勿諸比丘與我同止。名別異住。前取意樂損害。此取白法損義。亦可沙彌犯十三。亦是住僧殘。房舍臥具名別住。十戒中雖無僧殘罪。以廣律中皆通結沙彌罪。故知亦有戒也。景補闕云。若犯不共住罪。暫時擯棄名別住。永遣名不共住。今解律云破二道者。是此中外道者也。勤策盜聽大法名為賊住。近勤策犯重不共住。別異住者有兩解。一解同泰。又解。勤策起邪見說淫慾。非障道等。故被擯。名別異住。然未犯重。此中別住是遮類攝。余皆是難。第五系屬於他。泰云。若王所惡者。造輕過王所惡也。造王不宜業者。及逆惡也。若他卻引者。屬賊人也。若他所得者。年少時父母遺失為他所得也。若有諍訟者。諍訟未決系屬怨家或屬王法也。此等並是遮也。第六為護他故。即是難也。守園者。泰云。本音云僧伽。此云園。謂佛在世時諸僧皆在園中樹下修道。今云阿羅摩子園。諸僧等亦在園居各樹下作庵而住。其守園人即是舊云僧伽藍氏也。若作寺舍而居者多放逸也。基云。守園者。謂守寺門人。有釋梵音僧伽此云守。阿羅摩此云園。下明闕能授。備云。阿遮利耶。

【現代漢語翻譯】 現代漢語譯本 現生家罪：指現世因家庭而產生的罪過。 犯不共住罪：指觸犯了不能與僧團共同居住的罪行。若只是暫時驅逐，使其分開居住，則稱為『別異住』，這些都被認為是對於『白法』（清凈的佛法）的損害。 泰法師解釋說：『不共住』是指犯了重罪的人。『別住』，根據前面關於『意樂損害』的說明，是指有人因為害怕無法生存，在比丘僧團中假裝自己能夠辨別是非，並聲稱『不要讓其他比丘與我同住』，這被稱為『別異住』。前面強調的是『意樂』上的損害，這裡強調的是對『白法』的損害。 沙彌如果觸犯了十三僧殘罪，也屬於『住僧殘』。房舍臥具被稱為『別住』。雖然十戒中沒有僧殘罪，但根據廣律，沙彌也可能觸犯這些罪行，因此沙彌也有戒律。 景補闕法師說：『如果犯了不共住罪，暫時驅逐稱為別住，永久驅逐稱為不共住。』 現在解釋律典時說，『破二道者』，就是指這裡的外道。 勤策（沙彌）偷聽大法，被稱為『賊住』。近勤策如果犯了重罪，則屬於『不共住』。 對於『別異住』有兩種解釋。一種解釋與泰法師相同。另一種解釋是，勤策如果生起邪見，宣揚淫慾等非正道之說，因此被驅逐，這被稱為『別異住』，但尚未犯重罪。這裡的『別住』屬於遮止之類，其餘都屬於障礙。 第五，系屬於他：泰法師說，『若王所惡者』，是指犯了輕微過錯而被國王厭惡的人。『造王不宜業者』，是指做了違逆國王的事情。『若他卻引者』，是指屬於盜賊的人。『若他所得者』，是指年幼時被父母遺失，而被他人收養的人。『若有諍訟者』，是指爭訟未決，系屬於怨家或屬於王法的人。這些都屬於遮止。 第六，爲了保護他人：這屬於障礙。 守園者：泰法師說，梵語原文是『僧伽』（Samgha），這裡翻譯為『園』，意思是佛陀在世時，僧眾都在園林中的樹下修行。現在所說的『阿羅摩子園』（Arama），是指僧眾也在園林中各樹下搭建茅庵居住。管理園林的人，就是以前所說的『僧伽藍氏』（Samgharama）。如果建造寺舍居住，容易放逸。 基法師說，『守園者』，是指看守寺門的人。有人解釋說，梵語『僧伽』（Samgha）這裡翻譯為『守』，『阿羅摩』（Arama）這裡翻譯為『園』。 下面說明『闕能授』。 備法師說，『阿遮利耶』（Acariya）。

【English Translation】 English version Sins Arising from Family in the Present Life: Refers to sins that arise in this life due to family circumstances. Committing the Offense of Not Dwelling Together (犯不共住罪): Refers to violating the precepts that prohibit cohabitation with the monastic community. If temporarily expelled and made to live separately, it is called 'Separate Dwelling' (別異住), and these are considered damages to the 'White Dharma' (白法, pure Buddha-dharma). Master Tai explains: 'Not Dwelling Together' refers to someone who has committed a grave offense. 'Separate Dwelling,' according to the previous explanation regarding 'Damage to Intentionality,' refers to someone who, fearing for their survival, pretends to be able to discern right from wrong within the Bhikkhu Sangha and claims, 'Do not let other Bhikkhus dwell with me,' which is called 'Separate Dwelling.' The former emphasizes the damage to 'Intentionality,' while this emphasizes the damage to the 'White Dharma.' If a Shramanera (沙彌, novice monk) commits one of the thirteen Sanghavasesa offenses, it also falls under 'Dwelling with Sanghavasesa.' Housing and bedding are referred to as 'Separate Dwelling.' Although there are no Sanghavasesa offenses in the Ten Precepts, according to the extensive Vinaya, Shramaneras can also commit these offenses, so Shramaneras also have precepts. Master Jingbuque says: 'If one commits the offense of Not Dwelling Together, temporary expulsion is called Separate Dwelling, and permanent expulsion is called Not Dwelling Together.' Now, when explaining the Vinaya, it is said that 'One who destroys the Two Paths' refers to the heretics mentioned here. A Shramanera (勤策) who eavesdrops on the Great Dharma is called a 'Thief Dweller' (賊住). If a junior Shramanera commits a grave offense, it falls under 'Not Dwelling Together.' There are two explanations for 'Separate Dwelling.' One explanation is the same as Master Tai's. The other explanation is that if a Shramanera develops wrong views and promotes non-Dharma teachings such as lust, they are expelled, which is called 'Separate Dwelling,' but they have not yet committed a grave offense. This 'Separate Dwelling' belongs to the category of prohibition, while the rest belong to obstacles. Fifth, Being Subject to Others: Master Tai says, 'One who is disliked by the King' refers to someone who has committed a minor offense and is disliked by the King. 'One who engages in activities unsuitable for the King' refers to someone who has done something against the King's wishes. 'One who is led away by others' refers to someone who belongs to thieves. 'One who is obtained by others' refers to someone who was lost by their parents at a young age and adopted by others. 'One who is involved in disputes' refers to someone whose disputes are unresolved and is subject to enemies or the King's law. These all belong to prohibitions. Sixth, For the sake of protecting others: This belongs to obstacles. Garden Keeper: Master Tai says, the original Sanskrit is 'Samgha' (僧伽), which is translated here as 'Garden,' meaning that when the Buddha was in the world, the Sangha practiced under the trees in the gardens. The 'Arama's Garden' (阿羅摩子園) refers to the Sangha also building huts under the trees in the gardens to live in. The person who manages the garden is the one previously called 'Samgharama' (僧伽藍氏). If one builds monasteries to live in, it is easy to become lax. Master Ji says, 'Garden Keeper' refers to the person who guards the monastery gate. Some explain that the Sanskrit 'Samgha' (僧伽) is translated here as 'Keeper,' and 'Arama' (阿羅摩) is translated here as 'Garden.' The following explains 'Lacking the Ability to Bestow.' Master Bei says, 'Acariya' (阿遮利耶).

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猶是阿阇梨。鄔波拖耶住清凈戒圓滿僧。舊名和上。和上要須清凈。泰云。總有八。前六辨內緣。七闕減和上阇梨。八闕減十戒僧眾。基云。約師辨障諸部不同。雪山西山北山住部。俱雲和上未必須清凈。大眾要須清凈。以說云今從眾僧乞受具戒故。其和上者但為作緣故。未必須清凈。薩婆多等要須和上清凈。大眾不必清凈。以說言和上某甲今從眾僧乞受具戒。先稱和上名故。是增上緣。今依此論釋家三解。一云但須和上清凈大眾不須清凈。清凈戒屬上故。二云要須大眾清凈不須和上清凈。住清凈戒屬下故。三云此文長讀。若大眾及和上俱清凈方得與人受具戒。若十若五眾中。必須有一解律儀許知戒相羯摩是非所以和上性遮俱持。阇梨持性戒遮不定。要須迅辨令他生善故。測云。總有七緣。六辨內障。今第七辨外障。除羯磨師及和上已外諸師僧。名住戒滿僧。謂威儀師及七證也。次明近事戒障。補闕云。但由二因不應為受。一意樂損害。二男形損害。雖復為受不名近事。是則類知依止損害身帶癰腫等。許受近事。白法損害。若造無間業污比丘尼外道賊住。心極改悔。得受近事。五系屬他。在家俗人。亦許為受近事。六為護他中。若諸龍等變化作俗人形。為受近事。不為護他故。下明近住戒障。若白法損害心極改悔與受

【現代漢語翻譯】 現代漢語譯本： 還是阿阇梨（Ācārya，導師）。鄔波拖耶（Upādhyāya）住在清凈戒圓滿的僧團中。舊時稱為和上（Upādhyāya，親教師）。和上必須清凈。泰法師說，總共有八種情況。前六種辨別內在的因緣，第七種是缺少和上和阿阇梨，第八種是缺少持十戒的僧眾。窺基法師說，關於師長的障礙，各部派的說法不同。雪山部、西山部、北山部都說和上不必一定清凈，但大眾必須清凈。因為經中說『現在從眾僧處乞求受具足戒』，所以和上只是作為一種因緣，不必一定清凈。薩婆多部等認為必須和上清凈，大眾不必清凈。因為經中說『和上某甲現在從眾僧處乞求受具足戒』，先稱和上的名字，所以是增上緣。現在依據此論，解釋有三種：第一種說法是，只需要和上清凈，大眾不必清凈，因為清凈戒屬於上位。第二種說法是，需要大眾清凈，和上不必清凈，因為住在清凈戒中屬於下位。第三種說法是，這段經文應該這樣讀：如果大眾和和上都清凈，才能給人受具足戒。無論是十人或五人的僧團中，必須有一位懂得律儀，允許知道戒相、羯磨（Karma，業）的是非，所以和上持守自性戒和遮戒。阿阇梨持守自性戒，遮戒不一定。必須迅速辨別，使他人產生善念。測法師說，總共有七種因緣，前六種辨別內在的障礙，現在第七種辨別外在的障礙。除了羯磨師和和上以外的諸位師僧，稱為住在戒律圓滿的僧團中，指的是威儀師和七位證人。 接下來闡明近事戒（Upāsaka，優婆塞）的障礙。《補闕》中說，只有兩種原因不應該為人授戒：一是意樂上的損害，二是男根上的損害。即使為人授戒，也不能稱為近事。由此可以推知，依止上的損害，身體帶有癰腫等，允許受近事戒。白法上的損害，如果造了五逆罪、污比丘尼（Bhikkhunī，比丘尼）、成為外道、做賊、住在賊處，內心極其悔改，可以受近事戒。五種被他人系屬的情況，在家俗人，也允許為其受近事戒。六是爲了保護他人，如果諸龍等變化成俗人的形象，可以受近事戒。不是爲了保護他人。 下面闡明近住戒（Upavāsa，齋戒）的障礙。如果白法上有損害，內心極其悔改，可以為其授戒。

【English Translation】 English version: Still, it is Ācārya (teacher). Upādhyāya (preceptor) dwells in a Saṃgha (community) that is pure in precepts and complete. Formerly known as Upādhyāya (preceptor). The Upādhyāya must be pure. Master Tai said that there are eight conditions in total. The first six discern internal causes, the seventh is the lack of Upādhyāya and Ācārya, and the eighth is the lack of a Saṃgha observing the ten precepts. Master Kuiji said that regarding the obstacles related to teachers, different schools have different views. The Xue Shan (Snow Mountain) school, the Xi Shan (West Mountain) school, and the Bei Shan (North Mountain) school all say that the Upādhyāya does not necessarily have to be pure, but the Saṃgha must be pure. Because it is said in the scriptures, 'Now I request to receive the full precepts from the Saṃgha,' so the Upādhyāya is only a condition and does not necessarily have to be pure. The Sarvāstivāda school and others believe that the Upādhyāya must be pure, but the Saṃgha does not necessarily have to be pure. Because it is said in the scriptures, 'Upādhyāya so-and-so now requests to receive the full precepts from the Saṃgha,' the name of the Upādhyāya is mentioned first, so it is a dominant condition. Now, according to this treatise, there are three interpretations: the first is that only the Upādhyāya needs to be pure, and the Saṃgha does not need to be pure, because pure precepts belong to the higher position. The second is that the Saṃgha needs to be pure, and the Upādhyāya does not need to be pure, because dwelling in pure precepts belongs to the lower position. The third is that this passage should be read as follows: if both the Saṃgha and the Upādhyāya are pure, then one can give the full precepts to others. Whether it is a Saṃgha of ten or five, there must be one who understands the Vinaya (discipline), who is allowed to know the characteristics of the precepts, the right and wrong of Karma (action), so the Upādhyāya upholds both the nature precepts and the prohibitive precepts. The Ācārya upholds the nature precepts, and the prohibitive precepts are not certain. One must quickly discern, so that others may generate good thoughts. Master Ce said that there are seven conditions in total, the first six discern internal obstacles, and now the seventh discerns external obstacles. The various teachers and monks other than the Karma teacher and the Upādhyāya are called dwelling in a Saṃgha that is complete in precepts, referring to the instructor of deportment and the seven witnesses. Next, the obstacles to the Upāsaka (layman) precepts are explained. The 'Supplement' says that there are only two reasons why one should not be given the precepts: one is damage in intention, and the other is damage in male genitalia. Even if one is given the precepts, one cannot be called an Upāsaka. From this, it can be inferred that damage in reliance, having carbuncles and swellings on the body, etc., are allowed to receive the Upāsaka precepts. Damage to the white Dharma, if one has committed the five heinous crimes, defiled a Bhikkhunī (nun), become a heretic, become a thief, or lived in a place of thieves, and has extreme remorse in their heart, one can receive the Upāsaka precepts. In the five cases of being bound by others, lay people at home are also allowed to receive the Upāsaka precepts. Six is to protect others, if dragons and others transform into the image of lay people, they can receive the Upāsaka precepts. It is not for the sake of protecting others. Below, the obstacles to the Upavāsa (fasting) precepts are explained. If there is damage to the white Dharma, and one has extreme remorse in their heart, one can give them the precepts.

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近住戒。言隨他轉者但隨他心詐現受相。第三明舍戒緣。中有三。初明苾芻五緣舍戒。或由舍所學處故者。捨本受心。或由犯根本罪故者。景師云。等言依菩薩地第四十云。菩薩犯四犯勝處法。數數現行都無慚愧。當知是名上品纏犯。非下中纏暫一犯時即便舍戒。準知聲聞亦爾。即破正量部下中上纏隨一現前暫一犯時即便舍戒。既言上品纏犯即舍故。即破薩婆多三品纏犯皆不捨戒。十輪經據中下纏犯。故云犯重不捨。三十云。涅槃經云。若言舍戒若不捨戒。並不解我意。正量部譏薩婆多部云。汝云犯重不捨戒者。增長苾芻犯重因緣。又汝部中犯重者多故作此判。薩婆多人語正量部。汝宗立犯重即舍戒者。令諸犯者于自己身生無戒想即便數犯。因此廣作不善諸業。三藏云。準菩薩地犯罪舍要上品心犯方失。此亦如是。此不成釋。如菩薩地上品心無慚愧故。此聲聞戒中但犯即失。不論上中下心皆越教故。皆犯性罪故。或由形沒二形生故者。形沒及二形生各別為緣。應是六緣。以俱明形類故。總立一緣。一解。無形不捨戒。如漸命終者得入見道亦應不捨戒故。備云。先轉比丘作比丘尼。后女根沒二形生故。總作一緣。正法隱沒雖無新受先受不捨者。還同小論。測云。正法一千歲。像法一千年。末法一萬年。次明近事三緣舍戒

【現代漢語翻譯】 現代漢語譯本 近住戒：所謂『隨他轉』，只是隨順他人的心意，虛假地表現出受戒的樣子。 第三部分闡明舍戒的因緣，其中分為三點。首先說明比丘五種舍戒的因緣：或者因為捨棄所學之處（捨本受心）的緣故；或者因為觸犯根本重罪的緣故。景師說，根據《菩薩地持經》第四十卷所說，菩薩如果觸犯四種勝處法，並且屢次現行，都毫無慚愧之心，應當知道這是上品纏犯。如果只是下品或中品纏犯，暫時犯一次，並不會立即舍戒。由此可知，聲聞戒也是如此。即破斥正量部所主張的下品、中品、上品纏犯，只要其中一種現前，暫時犯一次，就會立即舍戒的觀點。既然說上品纏犯就會舍戒，就破斥了薩婆多部所主張的三品纏犯都不會舍戒的觀點。《十輪經》是根據中品和下品纏犯的情況來說的，所以說觸犯重罪不會舍戒。《三十》中說，《涅槃經》說，如果說舍戒或者不捨戒，都不瞭解我的意思。正量部譏諷薩婆多部說，你們說觸犯重罪不捨戒，這是增長比丘觸犯重罪的因緣。而且你們部中觸犯重罪的人很多，所以才這樣判決。薩婆多部的人反駁正量部說，你們宗派主張觸犯重罪就舍戒，這會讓那些犯戒的人對自己產生沒有戒體的想法，從而更加頻繁地犯戒，因此廣泛地造作不善的業。三藏說，根據《菩薩地持經》，犯罪舍戒需要上品心犯才會失去戒體，這裡也是如此。這種解釋是不成立的，因為《菩薩地持經》中上品心是因為沒有慚愧心。而聲聞戒中，只要觸犯就會失去戒體，不論是上品、中品還是下品心，都是違越了教義，都是觸犯了性罪。 或者因為形體消失或生出兩性之形（形沒二形生）的緣故。形體消失和生出兩性之形各自是不同的因緣，應該是六種因緣。因為都是說明形體類別，所以總立為一種因緣。一種解釋是，沒有形體不會舍戒，如同漸次命終的人能夠進入見道，也應該不會舍戒。備云，先轉變為比丘尼，後來女根消失，又生出兩性之形，總合為一種因緣。正法隱沒，即使沒有新受戒，先前所受的戒也不會捨棄，這和《小論》相同。測云，正法時期一千年，像法時期一千年，末法時期一萬年。接下來闡明近事三緣舍戒。

【English Translation】 English version The Upavasa Vow: The so-called 'following others' only means superficially displaying the appearance of taking vows to comply with others' intentions. The third part elucidates the causes for abandoning the precepts, which are divided into three points. First, it explains the five causes for a Bhikshu (monk) to abandon the precepts: either because of abandoning what is being learned (abandoning the original intention of receiving the vows); or because of violating the fundamental grave offenses. Jing Shi said that according to the 40th volume of the 'Bodhisattvabhumi Sutra' (Treatise on the Stages of a Bodhisattva), if a Bodhisattva violates the four superior practices and repeatedly engages in them without any sense of shame, it should be known that this is a superior entanglement offense. If it is only an inferior or intermediate entanglement offense, temporarily committing it once will not immediately abandon the precepts. From this, it can be known that the Sravaka (Disciple of Buddha) precepts are also like this. That is, it refutes the view of the Sammatīya school, which advocates that inferior, intermediate, and superior entanglement offenses, as long as one of them appears, temporarily committing it once, will immediately abandon the precepts. Since it is said that a superior entanglement offense will abandon the precepts, it refutes the view of the Sarvāstivāda school, which advocates that all three types of entanglement offenses will not abandon the precepts. The 'Dasacakraksitigarbha Sutra' (Sutra of the Ten Wheels of Ksitigarbha) is based on the situation of intermediate and inferior entanglement offenses, so it says that committing a grave offense will not abandon the precepts. The 'Thirty' says that the 'Nirvana Sutra' says that if it is said to abandon the precepts or not to abandon the precepts, it does not understand my meaning. The Sammatīya school ridiculed the Sarvāstivāda school, saying that you say that committing a grave offense does not abandon the precepts, which increases the causes for Bhikshus to commit grave offenses. Moreover, there are many people in your school who commit grave offenses, so you make this judgment. People of the Sarvāstivāda school retorted to the Sammatīya school, saying that your sect advocates that committing a grave offense will abandon the precepts, which will make those who violate the precepts have the idea that they have no precepts, and thus commit offenses more frequently, thereby widely creating unwholesome karma. The Tripitaka (Three Baskets) says that according to the 'Bodhisattvabhumi Sutra', abandoning the precepts for committing a crime requires a superior intention to commit the offense in order to lose the precepts, and it is the same here. This explanation is not valid, because the superior intention in the 'Bodhisattvabhumi Sutra' is because there is no sense of shame. In the Sravaka precepts, as long as one violates them, one will lose the precepts, regardless of whether it is a superior, intermediate, or inferior intention, all of them violate the teachings and all of them commit an offense against the fundamental nature of the precepts. Or because of the disappearance of the physical form or the emergence of two sexual forms (form disappearing and two forms emerging). The disappearance of the physical form and the emergence of two sexual forms are each different causes, and there should be six causes. Because they all explain the types of physical forms, they are collectively established as one cause. One explanation is that not having a physical form will not abandon the precepts, just as a person who is gradually dying can enter the path of seeing and should not abandon the precepts. Bei Yun, first transformed into a Bhikshuni (nun), and later the female organ disappeared, and two sexual forms emerged, which are combined into one cause. When the True Dharma is hidden, even if there is no new reception of precepts, the previously received precepts will not be abandoned, which is the same as the 'Small Treatise'. Ce Yun, the period of the True Dharma is one thousand years, the period of the Semblance Dharma is one thousand years, and the period of the Degenerate Dharma is ten thousand years. Next, it elucidates the three causes for abandoning the Upavasa (close dwelling) precepts.

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。基云。此無犯重。以不名非梵行故。悔亦還凈。二形生仍成近事性故。下明近住三緣舍戒。補闕云。日出已後者。限勢周故舍。但據極少時分為論。理實亦有乃至多年略無斷善。及二形生舍。亦可斷善必由多時數起方便。一日一夜中間時沒無斷善舍。在家二形許受近住。故無二形生舍。基云。亦無犯重。非畢竟離非梵行故。又云。三藏言準上百行中有一日乃至一年。故知近住戒亦得多時期心廣故。若爾。如比丘戒期心至多生當即相續。期根勢分不至多法故。若經一月等但是處中善律儀非是律儀。百行之中何妨攝處中善。又五戒誓唯一月成律儀戒。但是處中故。此中略無不律儀戒舍緣。基云。有四緣舍。一舍業故。二受戒故。三命終故。四得定故。有義二形生時亦舍。有義二形生時不捨。后為緣也。大門第八明二無心定。先菩薩無想定。于中。先問。后答。答中有六。一明得定分齊。謂已伏三定已下貪。未伏第四定已上貪也。二明修。作意涅槃想修也。三明定體。即于第四定九品厭心種子上有遮心義假立無想定體。無心寂滅持身不動故云唯滅唯不轉。若於方便求定之時。先入第四定。九品心法增下至中乃至第九名邊際定。此定滅后無想定生。四明假實。唯是假有。不同薩婆多。五明差別。有其三品。景雲。下品修已。

【現代漢語翻譯】 現代漢語譯本 基云（人名）。這沒有犯重罪，因為它不被稱為非梵行（brahmacarya，禁慾）。懺悔后也能恢復清凈。二形人（ उभयव्यञ्जन， उभयव्यञ्जन，同時具有男女兩性特徵的人）仍然可以成為近事（upāsaka，優婆塞，在家男居士），因此不會失去近事戒。 下面說明近住（upavāsa，八關齋戒）的三種舍戒因緣。補闕（書名）中說，『日出之後』是因為限定的時間已經結束而舍戒。這裡只是根據極短的時間段來討論。實際上，也可能存在長達多年而略無斷善的情況，以及二形人舍戒的情況。斷善必定是由於長時間多次發起方便。一日一夜中間死亡不會斷善舍戒。允許在家的二形人受持近住戒，因此沒有二形人舍戒的情況。 基云（人名）說，『也沒有犯重罪，因為不是畢竟離非梵行。』又說，『三藏（Tripiṭaka，佛教經典總稱）說，根據上百種行為，其中有一天乃至一年。』因此可知近住戒也可以有多時期心廣的情況。如果這樣，比如比丘戒（bhikkhu-prātimokṣa，比丘戒）期心至多生應當立即相續，期根勢分不到多法。如果經過一個月等，只是處中善律儀，不是律儀。百行之中不妨攝處中善。又五戒（pañca-śīla，五戒）誓唯一月成就律儀戒，但是處中。』 這裡略無不律儀戒舍緣。基云（人名）說，『有四種因緣舍戒：一是舍業，二是受戒，三是命終，四是得定。』有義認為二形人產生時也舍戒，有義認為二形人產生時不捨戒，後者是因緣。 大門第八說明二無心定。先說菩薩無想定（asaṃjñā-samāpatti，無想定）。其中，先問，后答。回答中有六點：一是說明得定分齊，是指已經降伏三定以下的貪慾，未降伏第四定以上的貪慾。二是說明修習，作意涅槃想修習。三是說明定體，即在第四定九品厭心種子上有遮心義，假立無想定體。無心寂滅，持身不動，所以說『唯滅唯不轉』。如果在方便求定之時，先入第四定，九品心法增下至中乃至第九名邊際定。此定滅后，無想定生。四是說明假實，唯是假有，不同薩婆多（Sarvāstivāda，說一切有部）。五是說明差別，有其三品。景雲（人名）說，『下品修已。

【English Translation】 English version Kiyun. This does not constitute a grave offense because it is not considered non-brahmacarya (brahmacarya, abstinence). Repentance also restores purity. A hermaphrodite (ubhayavyañjana, उभयव्यञ्जन, a person with both male and female characteristics) can still become a lay devotee (upāsaka, male lay Buddhist), so they do not lose the upāsaka precepts. The following explains the three conditions for abandoning the upavāsa (upavāsa, eight precepts) vows. Buque (name of a book) states, 'After sunrise' is because the limited time has ended, thus abandoning the precepts. This is only discussed based on a very short period of time. In reality, there may also be cases where there is little or no severance of good roots for many years, as well as cases of hermaphrodites abandoning the precepts. Severance of good roots must be due to repeated expedient means over a long period of time. Death in the middle of a day and night does not sever good roots and abandon the precepts. Lay hermaphrodites are allowed to observe the upavāsa precepts, so there is no case of hermaphrodites abandoning the precepts. Kiyun says, 'There is also no grave offense because it is not ultimately departing from non-brahmacarya.' It also says, 'The Tripiṭaka (Tripiṭaka, the complete Buddhist canon) says that according to hundreds of actions, there is one day to one year.' Therefore, it can be known that the upavāsa precepts can also have many periods of extensive mindfulness. If so, for example, the bhikkhu-prātimokṣa (bhikkhu-prātimokṣa, monastic vows for monks) should immediately continue for many lifetimes, with the root faculties not reaching many dharmas. If it passes one month, etc., it is only a neutral good discipline, not a discipline. Among hundreds of actions, it is permissible to include neutral good. Also, the five precepts (pañca-śīla, five precepts) vow only achieves the disciplinary precepts in one month, but it is neutral.' Here, there is little or no mention of the conditions for abandoning non-disciplinary precepts. Kiyun says, 'There are four conditions for abandoning the precepts: one is abandoning the karma, two is receiving the precepts, three is death, and four is attaining samādhi.' Some argue that hermaphrodites also abandon the precepts when they are born, while others argue that hermaphrodites do not abandon the precepts when they are born; the latter is the condition. Chapter Eight explains the two mindlessness samādhis. First, the Bodhisattva's asaṃjñā-samāpatti (asaṃjñā-samāpatti, cessation of perception samadhi). Among them, first ask, then answer. There are six points in the answer: one is to explain the limits of attaining samādhi, which refers to subduing greed below the third samādhi and not subduing greed above the fourth samādhi. The second is to explain the practice, practicing with the intention of Nirvana. The third is to explain the nature of the samādhi, which is the false establishment of the nature of asaṃjñā-samāpatti on the seeds of the nine grades of aversion in the fourth samādhi, with the meaning of concealing the mind. The mindlessness is silent and the body is motionless, so it is said 'only cessation and no transformation.' If one first enters the fourth samādhi when seeking samādhi through expedient means, the nine grades of mental dharmas increase from low to middle to the ninth, called the marginal samādhi. After this samādhi ceases, asaṃjñā-samāpatti arises. The fourth is to explain the false and the real, which is only false, unlike Sarvāstivāda (Sarvāstivāda, the Everything Exists school). The fifth is to explain the differences, which have three grades. Jingyun says, 'After practicing the lower grade.

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不定得報。據此人故。六十二云。無想定先於此起后色身重起現前。舍上地身方受彼報。是生報。依俱舍等小乘中說。無想定者。是其因生報。決定得報。二初起。如在欲界聞外道教修無想定即得無想涅槃解脫當時即起欲界聞思為入定方便。如此聞思即為人天后報生因。戒于爾時復起邪見謗無釋種所證涅槃即為惡趣后報生因。從此已后即入初定至第四。第四定內欲起九品厭心求無想定。未得之間忽被他教戒自病死。死後即生第四靜慮廣果天中得宿命。在地獄修無想定未得。命終故來生。因即于彼修得彼定。名色界初起。若在地獄無障修得。名欲界初起。基云。問。心種防於心。定體非色心。色種防於色。戒體非心色答。色種防於色。種體是色即非色非心。心種防於心。種體非心。即名非心色。問。以色防色。色種還名色。以心防於心。心種即非非色。答心種所防色。種體即色收。若爾。心種所防心。心種應心攝。答。色種防非善色起。依種立戒即是色。厭心種子亦防心。無別心起。故是非心色。問。色種說防非。色種名為善色起。心種心防慮。慮種後續說心生。答。心體本緣慮。慮種無緣故非心。從所防說為色。思種有防故色攝。六明無想果。三藏云。初生有心。此心通善無記性任運起故名生得。此滅已。于阿賴耶識

【現代漢語翻譯】 不定得報。根據這個人的緣故。《六十二見經》中說，修習無想定的人，先於此世發起，之後色身重新顯現。捨棄上地的身體，才能承受那樣的果報。這是生報。依據《俱舍論》等小乘經典中的說法，修習無想定是產生果報的原因，果報是必定會得到的。 二、初起。例如，在欲界聽到外道的教導，修習無想定，立即獲得無想涅槃解脫。當時就以欲界的聞思作為入定的方便。這樣的聞思就成為將來生於人天的果報之因。如果當時又生起邪見，誹謗釋迦牟尼佛所證悟的涅槃，就成為將來墮入惡趣的果報之因。從此以後，就進入初禪，乃至第四禪。在第四禪中，想要生起九品厭離心，以求得無想定。在尚未得到無想定的時候，忽然被他人勸誡，或者因病而死。死後就生到第四靜慮的廣果天中，得到宿命通。因為在地獄修習無想定而未能得到，所以命終后才來這裡出生。因此就在那裡修習，得到那個禪定。這叫做初起。如果在地獄沒有障礙而修得無想定，就叫做欲界初起。基法師說：問：心種如何防止心？定的本體不是色法，也不是心法。色種如何防止色法？戒的本體不是心法，也不是色法。答：色種防止色法，種子的本體是色法，所以既不是色法，也不是心法。心種防止心法，種子的本體不是心法，所以叫做非心色法。問：用色法來防止，的種子還叫做色法。用心法來防止心法，心種就不是非色法。答：心種所防止的色法，種子的本體是色法。如果這樣，心種所防止的心法，心種應該被心法所攝。答：色種防止非善色法生起，依據種子而建立的戒就是色法。厭離心的種子也防止心法，沒有別的心法生起，所以是非心色法。問：色種說防止非，色種名為善色起。心種心防慮，慮種後續說心生。答：心體本來緣慮，慮種沒有緣故不是心。從所防止的來說是色法。思種有防止，所以被色法所攝。 六、說明無想果。三藏經中說：初生時有心。這個心通於善性和無記性，自然而然地生起，所以叫做生得。這個心滅去之後，在阿賴耶識中

【English Translation】 The retribution is not fixed. According to this person's cause. The Sixty-Two Views Sutra says that the practitioner of Asaṃjñāsamāpatti (Non-Perception Concentration) arises first in this life, and then the physical body reappears. Only by abandoning the body of the higher realm can one receive that retribution. This is the retribution of birth. According to the Śrāvakayāna (Hearer Vehicle) scriptures such as the Abhidharmakośa, the practice of Asaṃjñāsamāpatti is the cause of generating retribution, and the retribution will definitely be obtained. Second, the initial arising. For example, in the desire realm, upon hearing the teachings of non-Buddhists, one practices Asaṃjñāsamāpatti and immediately attains liberation in the formless realm. At that time, the hearing and contemplation in the desire realm serve as a means to enter concentration. Such hearing and contemplation become the cause of future retribution of being born in the human or heavenly realms. If, at that time, one also develops wrong views and slanders the Nirvāṇa (extinguishment) realized by Śākyamuni Buddha, it becomes the cause of future retribution of falling into the evil realms. From then on, one enters the first Dhyāna (meditative absorption), up to the fourth Dhyāna. In the fourth Dhyāna, one desires to generate the nine levels of aversion in order to seek Asaṃjñāsamāpatti. Before attaining Asaṃjñāsamāpatti, one is suddenly advised by others or dies from illness. After death, one is born in the Wide Fruit Heaven of the fourth Dhyāna and attains the power of remembering past lives. Because one practiced Asaṃjñāsamāpatti in the lower realm but failed to attain it, one is born here after death. Therefore, one practices there and attains that concentration. This is called initial arising. If one attains Asaṃjñāsamāpatti in the lower realm without obstacles, it is called initial arising in the desire realm. Master Ji said: Question: How does the seed of mind prevent the mind? The essence of concentration is neither form nor mind. How does the seed of form prevent form? The essence of precepts is neither mind nor form. Answer: The seed of form prevents form, and the essence of the seed is form, so it is neither form nor mind. The seed of mind prevents mind, and the essence of the seed is not mind, so it is called non-mind form. Question: If form is used to prevent *, the seed of * is still called form. If mind is used to prevent mind, the seed of mind is not non-form. Answer: The form that the seed of mind prevents, the essence of the seed is form. If so, the mind that the seed of mind prevents, the seed of mind should be included in the mind. Answer: The seed of form prevents the arising of non-wholesome form, and the precepts established based on the seed are form. The seed of aversion also prevents mind, and no other mind arises, so it is non-mind form. Question: The seed of form is said to prevent non-, and the seed of form is called the arising of wholesome form. The seed of mind prevents thought, and the seed of thought is said to give rise to mind later. Answer: The essence of mind originally depends on thought, and the seed of thought has no dependence, so it is not mind. From what is prevented, it is said to be form. The seed of thought has prevention, so it is included in form. Sixth, explaining the fruit of Asaṃjñāsamāpatti. The Tripiṭaka (Three Baskets) says: At the time of initial birth, there is mind. This mind is common to wholesome and neutral qualities, and it arises naturally, so it is called naturally obtained. After this mind ceases, in the Ālaya-vijñāna (store consciousness)

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上建立無想異熟。雋云。初生有報意識。此識滅故名生得心心所法滅。備云。以第四定九品思種之所招果。泰云。其無想天初受生及舍壽。並無意識。言生得心心法滅者。即中有未染污心任運起故名為生得。此心心法滅已后受生有。名生得心心法滅。建立無相。然無想是別報。于第八識上有防心不起功能。是別報體即無想定思思體感總報。于上有防心功能感別報。基師徴曰。第八現行心心法如何名厭心功能名無想別報。又定位心心法上建立。何故即一思上通感總別報耶。又無心業如何感有心第八識報。今解不然。若定前思為總報業感第八總報。若厭心種子功能是別報業。感第六意識生得心心法及色等別報。若前加行不厭心時生得報異熟舍受可生。由前加行厭心故今生得報心不生。於此種子防心不起功能建立無想。即別報業感別報法體。不離有心無心二說。此中不言一期有心。故知設余處言有心此隨順理門。又難。增上慢苾芻等可知此中生二蘊。為一業感別業感。答。若總報同一業。若別報別業感。故中有有心。生有無心何爽。亦當前思感或思時感中有。別報思上功能厭心者感生有。下辨滅定。先問。后答。答中有七。初明得定位分。二明修意。三明定體。即以非想九品無漏心作其厭觀。求滅定時熏識成種。種有遮心義

假立為定。若於方便將欲入時。先起初定次起第二乃至非想又從非想逆入還至初定。復從初定順次上入乃至非想。于非想地起九品心漸次滅之。始起上上生厭不起。次起上中又厭不起。乃至第九地下下心微細相於此生厭欣于滅定。從此心斷。滅定方顯。前之八品雖有厭種以心未盡滅定未圓。第九滅時滅定方具。於此修時。聲聞上方便。獨覺則中。菩薩為下佛無方便任運現前。四明唯滅轉識不滅賴耶。五明定真假。六明品類有三。有退不退。七明得定人。于中先明有學身證。及無學俱解脫能入此定后對辨無想定非聖所入。基云。滅定是無漏不感報。然有未離第四禪貪人等得。今此據斷惑者不論伏惑者。然舊論說。有十三種人得。謂具縛。及八解脫道。阿羅漢。獨覺如來。今大乘入地菩薩亦得。雖第四伏惑人得。何妨仍是俱縛攝。無想定非學非無學所入。以無慧現行故。泰云。得無想報時無慧現行。景雲。入無想定時。方便無無漏心故。名無慧現行。寂靜住及生者。謂滅定為住。無色四處為生。以無想定有其勝住及生。故諸聖人不入無想定。及不生無想天。又此定不能證所未得勝法。稽留幻處。故聖者不入。大門第九明虛空非擇滅。先辨虛空。三藏云。準梵本大莊嚴論亦如之。虛空云何。謂色非有。將知虛空界色不相障礙

【現代漢語翻譯】 現代漢語譯本 假立為定：如果爲了方便進入滅盡定，先從初禪開始，依次進入第二禪，乃至非想非非想處定。然後從非想非非想處定逆向返回，回到初禪。再從初禪順次向上進入，直至非想非非想處定。在非想非非想處地，生起九品心，逐漸滅除它們。最初生起上上品心時，因為對此心生厭離，所以滅盡定沒有生起。接著生起上中品心，同樣因為厭離而沒有生起。乃至第九品地下下品心，其微細的相狀，對此生起厭離，欣求于滅盡定。從此心斷滅，滅盡定才顯現。之前的八品心雖然有厭離的種子，但因為心沒有完全斷滅，所以滅盡定沒有圓滿。在第九品心滅除時，滅盡定才具足。修習此定時，聲聞乘是上品方便，獨覺乘是中品方便，菩薩乘是下品方便，佛則無需方便，自然現前。 四明：唯有轉識滅除，阿賴耶識不滅。 五明：此定是真實還是假立。 六明：品類有三種，有退、不退。 七明：得到此定的人。其中先說明有學身證（Siksa-kaya-saksi，有學位的聖者以身證得），以及無學俱解脫（Asaiksa-ubhayatobhaga，無學位且從煩惱中解脫者）能夠進入此定。然後對比辨析無想定（Asanjnasamapatti，無想的禪定）不是聖者所入的。窺基（Kuiji）說：『滅盡定是無漏的，不感果報。』然而有未離開第四禪貪慾的人等可以得到。現在這裡是根據斷惑者來說的，不討論伏惑者。舊論說，有十三種人可以得到，包括具縛者（bandhana，被煩惱束縛者），以及八解脫道（asta vimoksah，八種解脫的途徑），阿羅漢（Arhat，已證得涅槃的聖者），獨覺（Pratyekabuddha，獨自覺悟者），如來（Tathagata，佛）。現在大乘入地菩薩（Mahayana Bodhisattva，已進入菩薩道的菩薩）也可以得到。即使第四禪伏惑的人得到，又何妨仍然是被煩惱束縛者所攝？無想定不是有學或無學所入的，因為沒有智慧現行。泰法師說：『得到無想果報時，沒有智慧現行。』景法師說：『進入無想定時，方便中沒有無漏心，所以名為沒有智慧現行。』 寂靜住及生者：滅盡定是住，無色界的四處定（arupa-catuhsamapattiyah，四種無色界的禪定）是生。因為無想定有殊勝的住和生，所以諸聖人不進入無想定，也不生於無想天。而且此定不能證得未曾證得的殊勝之法，只是稽留于虛幻之處，所以聖者不進入。 大門第九：說明虛空和非擇滅（aprati-samkhya-nirodha，不依智慧抉擇而得的滅）。先辨析虛空。《三藏》（Tripitaka，佛教經典的總稱）說：『根據梵文原本的《大莊嚴論》（Mahavyutpatti）也是這樣說的。』虛空是什麼？就是色法（rupa，物質現象）的非有。將要知道虛空界（akasa-dhatu，虛空界）的色法不會互相障礙。

【English Translation】 English version It is established provisionally as Samadhi. If, for the sake of convenience, one intends to enter into it, one should first arise from the initial Samadhi, then arise from the second, and so on, up to the state of Neither Perception Nor Non-Perception. Then, from the state of Neither Perception Nor Non-Perception, one should reverse the process and return to the initial Samadhi. Again, from the initial Samadhi, one should sequentially ascend, up to the state of Neither Perception Nor Non-Perception. In the state of Neither Perception Nor Non-Perception, one should generate nine types of mind, gradually extinguishing them. Initially, when the highest of the high minds arises, because of aversion to this mind, the Cessation Samadhi does not arise. Next, when the high-middle mind arises, it also does not arise due to aversion. And so on, until the ninth, the lowest of the low mind, whose subtle characteristics cause aversion, and one rejoices in the Cessation Samadhi. From this mind's cessation, the Cessation Samadhi becomes manifest. Although the previous eight minds have the seed of aversion, because the mind is not completely extinguished, the Cessation Samadhi is not perfected. When the ninth mind is extinguished, the Cessation Samadhi is complete. When practicing this Samadhi, it is the superior means for Sravakas (hearers), the intermediate means for Pratyekabuddhas (solitary realizers), and the inferior means for Bodhisattvas (enlightenment beings); for Buddhas, no means are necessary, as it manifests spontaneously. Fourth clarification: Only the transformation consciousness (vijnana, consciousness) ceases; the Alaya consciousness (alaya-vijnana, storehouse consciousness) does not cease. Fifth clarification: Is this Samadhi real or provisional? Sixth clarification: There are three categories: those who regress and those who do not regress. Seventh clarification: Those who attain this Samadhi. Among them, it is first explained that those with learning who have attained bodily realization (Siksa-kaya-saksi, a holy person with a degree of learning who has attained bodily realization), and those without learning who are liberated in both ways (Asaiksa-ubhayatobhaga, a holy person without a degree of learning and liberated from afflictions) can enter this Samadhi. Then, a comparison is made to distinguish that the Non-Perception Samadhi (Asanjnasamapatti, the samadhi of non-perception) is not entered by the holy ones. Kuiji (Kuiji) said: 'The Cessation Samadhi is without outflows and does not produce karmic retribution.' However, those who have not abandoned desire for the fourth Dhyana (fourth level of meditative absorption) can attain it. Here, we are discussing those who have severed afflictions, not those who have suppressed them. The old treatises say that there are thirteen types of people who can attain it, including those bound by afflictions (bandhana, those bound by afflictions), the eight paths of liberation (asta vimoksah, eight paths of liberation), Arhats (Arhat, a holy person who has attained Nirvana), Pratyekabuddhas (Pratyekabuddha, a solitary realizer), and Tathagatas (Tathagata, Buddha). Now, Bodhisattvas who have entered the Bhumis (Mahayana Bodhisattva, a Bodhisattva who has entered the Bodhisattva path) can also attain it. Even if those who have suppressed afflictions in the fourth Dhyana attain it, how does it prevent them from still being included among those bound by afflictions? The Non-Perception Samadhi is not entered by those with or without learning because there is no wisdom manifesting. Dharma Master Tai said: 'When one attains the retribution of Non-Perception, there is no wisdom manifesting.' Dharma Master Jing said: 'When entering the Non-Perception Samadhi, there is no outflow-free mind in the means, so it is called no wisdom manifesting.' Those who abide in tranquility and are born there: Cessation Samadhi is abiding, and the four formless realms (arupa-catuhsamapattiyah, the four formless realms of meditation) are birth. Because the Non-Perception Samadhi has superior abiding and birth, the holy ones do not enter the Non-Perception Samadhi, nor are they born in the realm of Non-Perception. Moreover, this Samadhi cannot realize superior Dharmas that have not yet been realized; it merely lingers in an illusory place, so the holy ones do not enter it. Great Gate Ninth: Explains space and non-selective cessation (aprati-samkhya-nirodha, cessation obtained without the selection of wisdom). First, analyze space. The Tripitaka (Tripitaka, the general term for Buddhist scriptures) says: 'According to the Sanskrit original of the Mahavyutpatti (Mahavyutpatti), it is also said in this way.' What is space? It is the non-existence of form (rupa, material phenomena). It should be known that form in the space realm (akasa-dhatu, the space realm) does not obstruct each other.

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義上假立。故言色非有。理實諸有為法不可得處說名虛空。故佛地論主據粗相故說色非有。廣如彼論。又準顯揚論。虛空亦通遍計等三性。三藏亦云。八種無為皆通三性。基云。虛空無為者。思所緣境相相似故立為常。非緣彼心。緣彼境界有時變易故。次辨非擇滅。泰云。彼於此終不更生。故暫不生時得非擇滅。然暫不生法后時遇緣還得生。言唯除未無餘等者。前明學人得。此明學人失。以未能斷愛種子。唯除此失未皆離也。景雲。唯除未斷愛愿種子故異無學。以此文證聖不造業。景雲。無形二形等生者。此等取初果七生外餘一切生。若愛若愿者。有二種。一發業。二潤生。潤生云愛。聖人由有。今此所無。謂發業者。愿者。即是愛類。愛煩惱攝。準文唯除未無餘永害無明種子。愿即愛也。或愿者。愿生天等。皆生死因故。聖人不起。測云。問。初二果人未斷欲界修所斷惑。回小入大。有三界惑。何不受女身等耶。一解。亦得而論主約不迴向者故得非擇滅。非擇滅者既不定故。又解。不得。得竟不生故。大門第十。總辨不相應名義。基云。不相應言。假相者名也。為起言說。如前思慧中雲。為依六事而起言說。屬主言論等體。非有色等二種但有假名。顯揚第一云。當知復有如是種類略不建立。即非得等也。上來十門已

【現代漢語翻譯】 現代漢語譯本 義上假立，所以說色非實有。從理上講，一切有為法不可得之處，就叫做虛空。所以《佛地論》的作者根據粗顯的相狀說色非實有，詳細內容見該論。又根據《顯揚論》，虛空也通於遍計所執性等三種性質。三藏也說，八種無為法都通於三種性質。窺基法師說：『虛空無為，是由於思所緣境的相狀相似，所以立為常。並非緣于彼心，緣于彼境界有時會變易。』 接下來辨析非擇滅（ni fei ze mie）。泰法師說：『彼於此終不更生』，所以在暫時不生的時候得到非擇滅。然而暫時不生的法，以後遇到因緣還會生起。『言唯除未無餘等者』，前面說的是學人得到非擇滅，這裡說的是學人失去非擇滅，因為未能斷除愛慾的種子，只有這種失去還沒有完全斷除。景法師說：『唯除未斷愛愿種子故異無學』，用這句話證明聖人不再造業。景法師說：『無形二形等生者』，這些人是指初果七生之外的一切生。『若愛若愿者』，有兩種，一是發業，二是潤生。潤生叫做愛，聖人因為有愛而受生，現在這裡所沒有的，是指發業。愿，就是愛的一種，屬於愛煩惱所攝。根據文義，『唯除未無餘永害無明種子』，愿就是愛。或者說，愿生天等等，都是生死的因，所以聖人不會生起這種愿。測法師說：『問：初果二果的人沒有斷除欲界修所斷的惑，回小向大，有三界的惑，為什麼不受女身等呢？』一種解釋是，也可能受，但是論主說的是不迴向的人，所以得到非擇滅。非擇滅是不定的。另一種解釋是，不可能受，因為已經決定不生了。 《大門》第十，總辨不相應行法的名義。窺基法師說：『不相應』，是假立的相狀的名字，爲了發起言說，就像前面思慧中說的，爲了依靠六事而發起言說，屬於主觀的言論等，體性並非實有，像色等二種，只有假名。《顯揚》第一說：『應當知道還有這樣的種類，略而不建立』，就是非得等。上面十門已經講完。

【English Translation】 English version It is nominally established based on meaning, therefore it is said that form is not real. In terms of principle, the place where all conditioned dharmas cannot be obtained is called emptiness (虛空, xū kōng). Therefore, the author of the Buddhabhumi Sutra Shastra (佛地論, Fódì Lùn) says that form is not real based on its coarse appearance, as detailed in that treatise. Furthermore, according to the Asanga-bhumi (顯揚論, Xiǎnyáng Lùn), emptiness also pervades the three natures, including the parikalpita-svabhava (遍計所執性, biàn jì suǒ zhí xìng). The Tripiṭaka (三藏, Sānzàng) also says that the eight unconditioned dharmas all pervade the three natures. Kuiji (基) says: 'Unconditioned emptiness is established as constant because the appearances of the objects of thought are similar. It is not conditioned by that mind, because the objects of that realm sometimes change.' Next, we analyze nirodha-visesa (非擇滅, fēi zé miè). Master Tai (泰) says: 'He will never be born here again,' so one attains nirodha-visesa when one is temporarily not born. However, a dharma that is temporarily not born can still arise later when it encounters conditions. 'The statement 'except for not yet without remainder, etc.' refers to the attainment of nirodha-visesa by a learner, while this refers to the loss of nirodha-visesa by a learner, because they have not yet severed the seeds of craving, and only this loss has not been completely severed. Master Jing (景) says: 'Except for not having severed the seeds of craving and aspiration, they differ from the Arhats (無學, wú xué),' using this statement to prove that sages no longer create karma. Master Jing says: 'Those born as hermaphrodites (無形二形, wú xíng èr xíng), etc.' refers to all births outside of the seven births of the first fruit. 'If craving or aspiration' there are two types: one that generates karma and one that sustains life. Sustaining life is called craving, which sages experience and now lack. What is lacking here refers to generating karma. Aspiration is a type of craving, included in the afflictions of craving. According to the text, 'except for not yet without remainder, permanently destroying the seeds of ignorance,' aspiration is craving. Or, aspiration refers to aspiring to be born in the heavens, etc., which are all causes of samsara, so sages do not generate such aspirations. Master Ce (測) says: 'Question: Those of the first and second fruits have not severed the delusions to be abandoned through cultivation in the desire realm. Turning from the small to the great, they have the delusions of the three realms. Why do they not receive female bodies, etc.?' One explanation is that they may receive them, but the author is speaking of those who do not turn towards enlightenment, so they attain nirodha-visesa. Nirodha-visesa is impermanent. Another explanation is that they cannot receive them, because it has been determined that they will not be born. In the tenth section of the Great Gate, we generally analyze the names and meanings of non-associated formations (不相應行法, bù xiāng yìng xíng fǎ). Kuiji says: 'Non-associated' is the name of a nominally established appearance, for the purpose of initiating speech, just as it was said earlier in thought and wisdom, for the purpose of initiating speech based on the six things, belonging to subjective speech, etc. Their nature is not real, like form, etc., which only have nominal names. The first chapter of the Asanga-bhumi says: 'One should know that there are also such types that are briefly not established,' which are non-attainment, etc. The above ten sections have been explained.

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略分別六善巧竟。自下廣明。先結前問后對問廣辨。初云如是已說。六種善巧等者。謂蘊．界．處．處非處．緣起．根．於前十門雖不顯其名而決六善巧深隱要義。故結云如是已說。廣辨即為六段。蘊善巧中。復別有三。初以六門分別。次以名色等二門分別。第三廣以諸門分別。前中。初半頌列其六義。后長行別釋。就初自性。先釋。后結。釋中。即分有五。色自性中。初明有十一。后約大造二色變礙解外色相。受自性中。初明六種。二明身心二受。后問答解身心受之意。想自性中。初明六種如前。即六根所生。又想有六。謂有相無相等者。皆與對法第一別。勘會。是易而不論。行自性中雲。由五種類令心造作者此皆思功能。一為境隨與者。景雲。謂于和合乖違等境。思隨此境與識俱轉。備云。謂思能發心令境隨心轉。為之言他他境隨與心也。泰云。謂思令心於所緣境隨與領納和合乖違。基云。由思令心於所緣境隨與領納不須言和合等。此第一是總句。若言和合等與第二等何異。二令心與順會。三與境違離。四發有漏業。五令心王自在。識自性中領受差別有三者。謂三受相應識。二采境差別有六者。想能采境故約之取相應六識也。可即就識體採取六境。如說心為採集業。意為廣採集。識者識所識。分位差別有三者。泰

【現代漢語翻譯】 現代漢語譯本： 略述了六種善巧之後，接下來將詳細闡明。首先總結前文，提出問題，然後通過問答形式廣泛辨析。一開始說『如是已說，六種善巧等』，指的是蘊（skandha，構成要素）、界（dhātu，元素）、處（āyatana，感官領域）、處非處（sthāna-asthāna，可能性與不可能性）、緣起（pratītyasamutpāda，因緣生法）、根（indriya，感官能力）。雖然在前十個門類中沒有明顯提及這些名稱，但它們決定了六種善巧深奧隱秘的重要意義。因此總結說『如是已說』。廣泛辨析分為六個部分。在蘊善巧中，又分為三個部分。首先用六個門類來分別闡述，其次用名色（nāmarūpa，名與色）等兩個門類來分別闡述，第三廣泛地用各種門類來分別闡述。在前一部分中，最初的半頌列出了六種意義，後面的長行分別解釋。就最初的自性而言，先解釋，后總結。在解釋中，又分為五個部分。在色（rūpa，物質）的自性中，首先闡明有十一種，然後從四大（mahābhuta，地、水、火、風）和造色（upādāyarūpa，由四大產生的色）兩種色變礙（obstructive，阻礙）的角度來解釋外在的色相。在受（vedanā，感受）的自性中，首先闡明有六種，其次闡明身受和心受兩種，最後通過問答來解釋身受和心受的意義。在想（saṃjñā，認知）的自性中，首先闡明有六種，與前面一樣，即六根所產生的。另外，想有六種，即有相（saākāra，有表象）和無相（anākāra，無表象）等，這些都與《對法》（Abhidharma，論藏）第一品有所不同，可以對照理解，比較容易，所以不作論述。在行（saṃskāra，意志）的自性中說，『由五種類別使心造作』，這些都是思（cetanā，意志）的功能。第一種是『為境隨與者』，景法師說，『指對於和合、乖違等境界，思隨著這些境界與識（vijñāna，意識）一同運轉』。備法師說，『指思能夠發動心，使境界隨著心而運轉，為之，就是其他的境界隨著心』。泰法師說，『指思使心對於所緣的境界，隨著領納和合、乖違』。基法師說，『由思使心對於所緣的境界，隨著領納，不需要說和合等』。這第一種是總的概括。如果說和合等，與第二種等有什麼區別？第二種是使心與順境相會，第三種是與境界違背分離，第四種是引發有漏業（sāsrava karma，有煩惱的業），第五種是使心王（citta，心）自在。在識的自性中，領受差別有三種，指與三種受相應的識。采境差別有六種，想能夠采境，所以就與想相應的六識來說。可以直接就識體來採取六境，如說心為採集業，意（manas，意）為廣採集。識就是識所識。分位差別有三種，泰法師說……

【English Translation】 English version: Having briefly discussed the six skillful means, we will now elaborate in detail. First, we summarize the previous content, pose questions, and then extensively analyze through questions and answers. Initially, it is stated, 'As has been said, the six skillful means, etc.,' referring to the skandhas (aggregates), dhātus (elements), āyatanas (sense fields), sthāna-asthāna (possibilities and impossibilities), pratītyasamutpāda (dependent origination), and indriyas (faculties). Although these terms are not explicitly mentioned in the preceding ten topics, they determine the profound and hidden essential meanings of the six skillful means. Therefore, it is summarized as 'As has been said.' The extensive analysis is divided into six sections. Within the skillful means of skandhas, there are further three parts. First, they are distinguished using six categories; second, they are distinguished using two categories such as nāmarūpa (name and form); and third, they are extensively distinguished using various categories. In the first part, the initial half-verse lists the six meanings, and the subsequent long passage explains them separately. Regarding the initial nature, first explain, then summarize. Within the explanation, there are five parts. In the nature of rūpa (form), it is first clarified that there are eleven types, and then the external appearances of form are explained from the perspective of the four mahābhūtas (great elements: earth, water, fire, wind) and upādāyarūpa (derived form) as obstructive. In the nature of vedanā (feeling), it is first clarified that there are six types, second, the two types of bodily and mental feelings are clarified, and finally, the meaning of bodily and mental feelings is explained through questions and answers. In the nature of saṃjñā (perception), it is first clarified that there are six types, as before, which are produced by the six sense organs. In addition, there are six types of perception, namely saākāra (with image) and anākāra (without image), etc., which are different from the first chapter of the Abhidharma. It can be understood by comparison, which is relatively easy, so it will not be discussed. In the nature of saṃskāra (volition), it is said, 'By five categories, the mind is made to act,' all of which are functions of cetanā (volition). The first is 'those who accord with the object,' where Dharma Master Jing says, 'referring to the states of harmony, discord, etc., volition, along with consciousness, revolves with these states.' Dharma Master Bei says, 'referring to volition being able to activate the mind, causing the state to revolve with the mind, which means that other states follow the mind.' Dharma Master Tai says, 'referring to volition causing the mind to, with respect to the object of its attention, accord with the reception of harmony and discord.' Dharma Master Ji says, 'by volition, the mind, with respect to the object of its attention, accords with reception, without needing to mention harmony, etc.' This first one is a general summary. If we say harmony, etc., how is it different from the second one, etc.? The second is to cause the mind to meet with favorable states, the third is to separate from unfavorable states, the fourth is to generate contaminated karma (sāsrava karma), and the fifth is to make the mind-king (citta) free. In the nature of vijñāna (consciousness), there are three types of differences in reception, referring to the consciousnesses corresponding to the three types of feelings. There are six types of differences in grasping objects, perception is able to grasp objects, so it refers to the six consciousnesses corresponding to perception. One can directly grasp the six objects based on the substance of consciousness, as it is said that the mind is the collecting karma, and manas (mind) is the extensive collecting. Consciousness is what is cognized by consciousness. There are three types of differences in division, Dharma Master Tai says...

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云。隨三受起分位有三也。亦可隨行思分位為三性。景雲。三世識亦可三性識也。第二釋蘊義。初約十一義以明總略積聚義是蘊義。后明為類顯無我義建立蘊。此即破于蘊計我顯諸蘊中唯有諸行都無我故也。第三蘊差別。即有五段。色蘊差別中。清凈色等三者。即根塵及法處中色也。若識依執名執受色者。俱舍云。執苦為樂義與此文同。若識不空名同分色識空名彼同分者。景雲。今大宗唯約五根辨其二種。一根中不空與識同得前境名為分故。言由此與識等義轉故。義是境界。根識同於境轉名等義轉。根空無識則不得境。簡同分根名彼同分。雖不得境而自類續生。問。如小乘就十八界辨同分彼同分。何故此中唯約根耶。解云。大乘過未法無。現在識起。必用不須論同分彼同分。現在五根自類相續若與識合同識取境。名為同分。若不與識合。名彼同分。五塵但是所取非能取。不同五根或不能取。故亦不論同分彼同分。測云。同分之外名彼同分。今解二義。一者異於同分名彼同分。二者同分名彼。彼之類故名彼同分。相所行者謂緣色相有等者。景雲。毗曇婆沙解空處離此三相。一過有色相。謂眼識相應相。二滅有對相。謂五識相應。三不念種種相。謂第四靜慮意識相應相種種分別。若染污者緣當地十入除香味。不染污者緣十

【現代漢語翻譯】 云：隨著三種感受（三受）生起，有三種不同的階段（分位）。也可以隨著行為和思考的階段（行思分位）分為三種性質（三性）。景雲說：過去、現在、未來三世的意識也可以分為三種性質的意識（三性識）。 第二部分解釋蘊的含義。首先，從十一個方面說明總括和聚集的含義是蘊的含義。然後說明通過分類來顯示無我的含義，從而建立蘊。這實際上是爲了破除對蘊的執著，從而顯示出在諸蘊中只有諸行，而沒有我。 第三部分是蘊的差別，分為五個部分。在色蘊的差別中，清凈色等三種，指的是根、塵以及法處中的色。如果說識所依賴和執著的名為執受色，那麼《俱舍論》中說的『執苦為樂』的含義與此處的說法相同。如果說識不空，名為同分色；識空，名為彼同分。景雲說：現在大宗只從五根來辨別這兩種。一根中不空，與識共同得到前面的境界，所以名為同分。意思是說，由此與識等同地轉變，意思是境界。根和識共同在境界上轉變，名為等義轉。根空而沒有識，就無法得到境界。爲了區分同分根，所以稱為彼同分。雖然不能得到境界，但它自身的類別會繼續產生。 問：如果像小乘那樣，從十八界來辨別同分和彼同分，為什麼這裡只從根來辨別呢？ 解釋說：大乘認為過去和未來的法不存在，只有現在的識生起，所以不必討論同分和彼同分。現在的五根自身類別相續，如果與識結合，識就能取境，這稱為同分。如果不與識結合，就稱為彼同分。五塵只是所取，不是能取，不同於五根，五根有時也不能取境，所以也不討論同分和彼同分。測師說：同分之外的稱為彼同分。現在解釋兩種含義：一是不同於同分的稱為彼同分；二是同分是『彼』的類別，所以稱為彼同分。 相所行，指的是緣於色相，有等等。景雲說：《毗曇婆沙》解釋空處時，離開了這三種相：一是過去的有色相，指的是眼識相應的相；二是滅的有對相，指的是五識相應的相；三是不念種種相，指的是第四禪定意識相應的種種分別。如果是染污的，就緣于當地的十入，除去香味。如果不染污，就緣於十入。

【English Translation】 It is said that according to the arising of the three feelings (three sensations), there are three different stages (fenwei). Alternatively, according to the stages of action and thought (xing si fenwei), it can be divided into three natures (sanxing). Jingyun says: The consciousness of the three times (past, present, and future) can also be divided into consciousness of three natures (sanxing shi). The second part explains the meaning of skandha (yun). First, from eleven aspects, it explains that the meaning of summarizing and gathering is the meaning of skandha. Then it explains that establishing skandha is to reveal the meaning of non-self through classification. This is actually to break the attachment to skandha, thereby showing that in all skandhas, there are only actions (xing), and there is no self. The third part is the differentiation of skandhas, which is divided into five parts. In the differentiation of the rupa skandha (se yun), the three types of pure rupa (qingjing se) refer to the rupa in the sense bases (gen), sense objects (chen), and the dharmadhatu (fa chu). If it is said that what consciousness relies on and clings to is called 'grasped rupa (zhishou se)', then the meaning of 'clinging to suffering as pleasure' in the Abhidharmakosa (Jushe Lun) is the same as this statement. If it is said that consciousness is not empty, it is called 'same-division rupa (tongfen se)'; if consciousness is empty, it is called 'other-division rupa (bi tongfen)'. Jingyun says: Now the Great Vehicle (Dazong) only distinguishes these two types from the five sense bases (wugen). If a sense base is not empty and jointly obtains the preceding object with consciousness, it is called 'same-division'. It means that it transforms equally with consciousness, meaning the object. The sense base and consciousness transform together in the object, which is called 'equal-meaning transformation'. If the sense base is empty and there is no consciousness, it cannot obtain the object. In order to distinguish the same-division sense base, it is called 'other-division'. Although it cannot obtain the object, its own category will continue to arise. Question: If, like the Hinayana (Xiaocheng), the same-division and other-division are distinguished from the eighteen realms (shiba jie), why are they only distinguished from the sense bases here? It is explained that the Mahayana (Dacheng) believes that the past and future dharmas do not exist, and only the present consciousness arises, so there is no need to discuss the same-division and other-division. The current five sense bases continue in their own category. If they combine with consciousness, consciousness can grasp the object, which is called 'same-division'. If they do not combine with consciousness, they are called 'other-division'. The five sense objects (wuchen) are only what is grasped, not what can grasp, which is different from the five sense bases. The five sense bases sometimes cannot grasp the object, so the same-division and other-division are not discussed either. Master Ce said: What is outside the same-division is called other-division. Now explain two meanings: one is that what is different from the same-division is called other-division; the other is that the same-division is the category of 'other', so it is called other-division. 'The object of perception' (xiang suo xing) refers to being conditioned by the characteristics of rupa, and so on. Jingyun says: The Vibhasa (Pitan Posha) explains that the akasha realm (kong chu) is separated from these three characteristics: one is the past rupa characteristic, which refers to the characteristic corresponding to eye consciousness; two is the extinguished opposing characteristic, which refers to the characteristic corresponding to the five consciousnesses; three is the characteristic of not thinking of various characteristics, which refers to the various distinctions corresponding to the consciousness of the fourth dhyana (chan) concentration. If it is defiled, it is conditioned by the ten entrances (shiru) of the local area, excluding smell and taste. If it is not defiled, it is conditioned by the ten entrances.

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二入。故彼論云過有色相滅有對相不念種相入無邊空處等。今大乘中所辨三相皆是眼識。后意識相於中初列能緣三相。謂一色相。二有對相。三別異相。次辨所緣色相有三。一有光影相。二據相。三積集住相。自下屬當是三色相隨其次第為上三相所行。取青等相名為色相。上辨光影。今取青等同顯色理亦無妨。能取行礙名有對想者。即取據彼東西形礙色也。能取男女舍田等名別異相者。即取聚集假有種種所依別異色相。測云。舉光明二攝青等亦可總攝顯色作光影名。邊際者略有二種等者。此文即說無色勝定下緣十一種色。反起影像合現在前。亦加下五十九明慢下緣。謂生上地計自身等是常是樂。緣于下地生下劣相而生於慢。受蘊差別中。事者謂領納者。受體。及順領納法者。與受同時相應心聚性。相者謂自相及共相等者。樂受時緣壞生苦。若后樂受時即苦苦。受性苦故言苦苦。舍受是行苦。由帶粗重不安穩故。此行是苦故名行苦。此是自相。隨所有受一切皆苦受。名共相。生者。即是受因。謂十六觸。初六識相應觸。次合前五名有對觸。第六識相應觸名增語觸。泰云。五識等得緣實相稱自相。說名有對觸。意識有分別緣。名以為境。望五識以名為緣故。名增語觸。又名句文是語。此語于境中增。故名增語。意緣此增語

為境。名增語觸。基云。謂意識增長語。能發語故名增語觸。以三受相應觸。名順樂等。此三亦攝觸盡。次愛恚相應觸。攝觸不盡。次明觸等三。亦攝觸盡。明觸謂無漏。無明謂不善無記。非明非無明謂有漏善觸。八種觀者。如菩薩地菩提分法品善知世間中八種觀門說。景補闕云。初牒章。二解釋。釋中。初引經說。第二解釋。一切如來乃至受有幾種者。別觀三受是苦。誰為受集者。觀現觸為現受集同時因果。誰為受滅者。觀受滅也。誰是受集趣行者。謂觀業是后報受集。是則集中有二。于婆沙七處善中唯加此一。誰是受滅趣行者。觀道諦也。次後三種。即是重觀苦集與滅。略不重觀于道。舊解能觀之智即是道諦。故不重觀。上來依經引八觀竟。如是觀時已下引彼經中釋八觀義。如實了知受有三種者。經自解初觀於三受自性是苦。觸集故受集者。觀觸為集也。應知如經分別廣說。具解如經。上來引經。自下論主解經八句。自相相觀者。觀三受自相是苦。現法轉因觀者。觀現在觸同時生受以為轉因。彼滅觀者。觀受滅也。后法轉因觀者。觀善惡業為后受集。故言后法轉因。彼滅觀者。觀于道諦能滅彼受名彼滅觀。彼二轉因觀者。觀受愛味但能生長現受因觸后受因業。故言彼二轉因觀。彼二轉滅因觀者。觀受過患之時能滅

【現代漢語翻譯】 現代漢語譯本 為境：指觸是意識所緣的境界。 名增語觸（Vāgvikalpa-sparśa）：基（窺基）的解釋是，指意識增長語言能力，因為能發出語言而得名『增語觸』。與三種感受相應的觸，稱為『順樂等』。這三種觸包含了所有觸。 其次，與愛和嗔相應的觸，不能完全包含所有觸。 再次，明觸等三種觸，也包含了所有觸。明觸指無漏（anāsrava），無明觸指不善和無記（avyākrta）。非明非無明觸指有漏善觸。 八種觀：如《菩薩地持經·菩提分法品》中，善於瞭解世間的人所說的八種觀門。 景補闕的解釋是：首先是總括章節，然後是解釋。在解釋中，首先引用經文說明，然後進行解釋。『一切如來乃至受有幾種者』，是分別觀察三種感受是苦。『誰為受集者』，是觀察現在的觸是現在感受的集起，是同時的因果。『誰為受滅者』，是觀察感受的滅盡。『誰是受集趣行者』，是觀察業是未來報應的感受的集起。因此，在集起中有兩種。在《大毗婆沙論》的七處善中，只增加了這一種。『誰是受滅趣行者』，是觀察道諦。 其次，後面的三種，是重複觀察苦、集和滅，省略了對道的重複觀察。舊的解釋是，能觀察的智慧就是道諦，所以不重複觀察。以上是依據經文引用的八種觀。 『如是觀時已下』，以下是引用經文中解釋八種觀的意義。『如實了知受有三種者』，經文自己解釋了最初的觀察，即三種感受的自性是苦。『觸集故受集者』，是觀察觸是感受的集起。應該知道，如經文分別詳細說明。詳細的解釋如經文。 以上是引用經文，以下是論主的解釋經文的八句。『自相相觀者』，是觀察三種感受的自相是苦。『現法轉因觀者』，是觀察現在的觸同時產生感受，作為轉因。『彼滅觀者』，是觀察感受的滅盡。『后法轉因觀者』，是觀察善惡業是未來感受的集起，所以說是后法轉因。『彼滅觀者』，是觀察道諦能夠滅除那些感受，稱為彼滅觀。『彼二轉因觀者』，是觀察感受的愛味只能增長現在的感受的因——觸，和未來的感受的因——業，所以說是彼二轉因觀。『彼二轉滅因觀者』，是觀察感受的過患，能夠滅除

【English Translation】 English version 『For the sake of the object』: This refers to contact being the object of consciousness. 『Named Vāgvikalpa-sparśa (Increased Speech Contact)』: Vasubandhu explains that it refers to the consciousness increasing the ability of speech, hence the name 『Increased Speech Contact』. Contact corresponding to the three feelings is called 『compliant pleasure, etc.』. These three contacts encompass all contacts. Secondly, contact corresponding to love and anger cannot completely encompass all contacts. Thirdly, the three types of contact, such as luminous contact, also encompass all contacts. Luminous contact refers to the unconditioned (anāsrava), while non-luminous contact refers to unwholesome and neutral (avyākrta). Non-luminous and non-non-luminous contact refers to wholesome conditioned contact. 『Eight contemplations』: As mentioned in the 『Bodhisattvabhūmi Bodhipakṣa-dharma Chapter』, the eight gates of contemplation spoken of by those who are skilled in understanding the world. Jing Buque explains: First, summarize the chapter, then explain. In the explanation, first cite the scriptures to explain, and then explain. 『All Tathāgatas, even the types of feelings』, is to separately observe that the three feelings are suffering. 『Who is the cause of the arising of feeling?』, is to observe that the present contact is the arising of the present feeling, which is the simultaneous cause and effect. 『Who is the cessation of feeling?』, is to observe the cessation of feeling. 『Who is the path leading to the arising of feeling?』, is to observe that karma is the arising of future retribution of feeling. Therefore, there are two types of arising. In the seven places of goodness in the Mahāvibhāṣā, only this one is added. 『Who is the path leading to the cessation of feeling?』, is to observe the Noble Eightfold Path. Secondly, the latter three are repeated observations of suffering, arising, and cessation, omitting the repeated observation of the path. The old explanation is that the wisdom that can observe is the Noble Eightfold Path, so it is not repeatedly observed. The above is the eight contemplations cited according to the scriptures. 『When contemplating in this way』, the following is the meaning of the eight contemplations explained in the scriptures. 『Truly knowing that there are three types of feelings』, the scriptures themselves explain the initial observation, that is, the self-nature of the three feelings is suffering. 『Contact arises, therefore feeling arises』, is to observe that contact is the arising of feeling. It should be known that the scriptures explain in detail separately. The detailed explanation is as in the scriptures. The above is the citation of the scriptures, and the following is the explanation of the eight sentences of the scriptures by the master of the treatise. 『Observing the self-nature』, is to observe that the self-nature of the three feelings is suffering. 『Observing the present cause of transformation』, is to observe that the present contact simultaneously produces feeling, as the cause of transformation. 『Observing its cessation』, is to observe the cessation of feeling. 『Observing the future cause of transformation』, is to observe that good and evil karma is the arising of future feeling, so it is said to be the future cause of transformation. 『Observing its cessation』, is to observe that the Noble Eightfold Path can eliminate those feelings, called the observation of its cessation. 『Observing the two causes of transformation』, is to observe that the craving for feeling can only increase the cause of present feeling—contact, and the cause of future feeling—karma, so it is said to be the observation of the two causes of transformation. 『Observing the cause of the cessation of the two』, is to observe the faults of feeling, which can eliminate

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于彼現后二轉因也。及清凈觀者。觀受出離解脫無為名清凈也。基云。今準下文言觀彼滅即是滅諦。勘菩薩地不同。亦可釋同彼地。此言滅者。即滅法名滅愛味者。修道中集諦。過患者。即苦諦觀。今準下文云。彼二轉因觀。即次前集諦現法轉因觀。故言彼二因復云彼二轉滅因觀。即觀過患是道諦。以觀苦為過患是道諦行故。若不爾。即下諸文彼二轉是愛味過患二諦。下出離中通攝道滅二諦。如前過患是道諦即滅因。是為勝。勘菩薩地。二定出離苦根者。補闕云。道理苦與憂根離欲界欲時。一切皆離。而言第二靜慮離根者。據有苦根粗重無堪任性。初定報有。今得第二靜慮方離。初定苦根粗重不同。小論初定猶有三識。苦根所依名有苦根。想蘊差別中。基云。顛倒差別者謂諸愚夫無所知曉乃至是名想倒等者。無明者。如第八云此倒根本。此中準相是數。然若內外所起倒通名相倒。于中對分心倒見倒。若外道出家起三見全一分少分與想俱者。是見倒亦想倒。若在家者于境起貪與想倒俱。亦名想倒亦是心倒。然前第一帙第八云。貪通二種謂不凈為凈倒于苦樂倒。但以外道時邪戒執邪見以為戒見取等生天等。此貪勝故偏名此二為貪心倒。余我常見等一切有情共通義隱所以不說。若準此文。外異生起常我倒亦是心倒。則心倒通

在家出家二眾起。然今此文在家于欲境起倒總名心倒貪增勝故。外道名見倒見用增故。然見倒不可說言在家眾起。故此與前八文別。又解。在家品如此文于常我實起心倒。然外道等亦計常我。以計共故。前文唯說樂凈為心倒在家品起。常我見倒通在家品起故。不可說於樂凈在家人起。貪義增說名心倒。即同此文在家起心倒出家起見倒。前解為勝。然據理論之。在家乍可不起見倒。出家不起貪倒。邪貪戒見二取為生天解脫因故。若作此釋。想倒通見修斷以為心見二倒依故。見倒唯見道。出家外道起故。若心倒通在家出家品起故。通見修斷。又唯見斷分別所生故。測云。依佛性論彼名想倒。內名見倒。心名心倒。今依此論。四倒相應。想名想倒。計常等慧名為見倒。貪名心倒。補闕云。一分出家者。對於佛法出家。故名外道以為一分出家。泰云。等能了別一切境名等了。亦可了別彼法名等了。五造作相初自性門訖。

瑜伽論記卷第十四(之上終)

瑜伽論記卷第十四(之下)(論本第五十四)

釋遁倫集撰

論本第五十四

識蘊差別中。先總開五章。后別解釋。解安住中。景補闕云。欲界諸識多分執取外五塵色名色安住。色界諸識著內五蘊名俱安住。無色意識唯安住彼四蘊名中。基云。欲

【現代漢語翻譯】 現代漢語譯本 在家和出家兩種身份的人都會產生四顛倒。然而，現在這段文字所說的在家眾，由於對慾望境界產生顛倒認知，總的來說都屬於心倒（Citta Viparyasa，心識顛倒），因為貪慾更加強烈。而外道則屬於見倒（Dṛṣṭi Viparyasa，見解顛倒），因為錯誤的見解佔據主導地位。然而，見倒不能說是隻有在家眾才會產生。因此，這段文字與前面的八段文字有所不同。另一種解釋是，在家眾會如此文所說，對常、我、實產生心倒。然而，外道等也會執著于常、我，因為他們共同持有這種觀念。前面的文字只說了樂、凈是心倒，並且是在家眾才會產生。常、我見倒則是在家眾和出家眾都會產生的。因此，不能說樂、凈只會在家人中產生。貪慾的含義更加突出，所以稱為心倒，這與本文所說的在家眾產生心倒，出家眾產生見倒相同。前一種解釋更為合理。然而，從理論上來說，在家眾可能不會產生見倒，出家眾可能不會產生貪倒。因為錯誤的貪慾、戒律和見解是產生昇天和解脫的原因。如果這樣解釋，想倒（Saṃjñā Viparyasa，知覺顛倒）則貫穿見道和修道，因為心倒和見倒都依賴於它。見倒只在見道中產生，因為出家眾和外道都會產生。心倒則貫穿在家眾和出家眾，因此貫穿見道和修道。此外，它只是由見道所斷的分辨所產生的。測云：根據《佛性論》，彼名想倒，內名見倒，心名心倒。現在根據此論，四倒相應，想名想倒，執著于常等的智慧稱為見倒，貪慾稱為心倒。補闕云：一部分出家者，是相對於佛法出家而言的，因此被稱為外道，他們只是一部分出家者。泰云：等能了別一切境名等了，也可以了別彼法，稱為等了。五造作相初自性門結束。

《瑜伽師地論記》卷第十四（之上終）

《瑜伽師地論記》卷第十四（之下）（論本第五十四）

釋遁倫集撰

論本第五十四

在識蘊的差別中，首先總共分為五個章節，然後分別解釋。在解釋安住時，景補闕云：欲界諸識大多執取外五塵色，稱為色安住。**諸識執著于內五蘊，稱為俱安住。無色界的意識只安住于彼四蘊，稱為中。基云：欲

【English Translation】 English version Both laypeople and renunciants can give rise to the four inversions (Viparyasa). However, the text here refers to laypeople who, due to their inverted perceptions of the realm of desire, are generally categorized as having Citta Viparyasa (inversion of mind), because their greed is more dominant. Outsiders (non-Buddhists) are categorized as having Dṛṣṭi Viparyasa (inversion of views), because their wrong views are dominant. However, Dṛṣṭi Viparyasa cannot be said to arise only in laypeople. Therefore, this text is different from the previous eight sections. Another explanation is that laypeople, as mentioned in this text, give rise to Citta Viparyasa regarding permanence, self, and reality. However, outsiders also cling to permanence and self because they share this view. The previous text only stated that pleasure and purity are Citta Viparyasa, and that they arise only in laypeople. The inversions of permanence and self arise in both laypeople and renunciants. Therefore, it cannot be said that pleasure and purity arise only in laypeople. The meaning of greed is more prominent, so it is called Citta Viparyasa, which is the same as what this text says about laypeople giving rise to Citta Viparyasa and renunciants giving rise to Dṛṣṭi Viparyasa. The former explanation is more reasonable. However, theoretically, laypeople may not give rise to Dṛṣṭi Viparyasa, and renunciants may not give rise to greed. Because wrong greed, precepts, and views are the causes of being born in heaven and liberation. If explained in this way, Saṃjñā Viparyasa (inversion of perception) pervades the path of seeing and the path of cultivation, because both Citta Viparyasa and Dṛṣṭi Viparyasa rely on it. Dṛṣṭi Viparyasa only arises in the path of seeing, because it arises in renunciants and outsiders. Citta Viparyasa pervades both laypeople and renunciants, therefore pervading the path of seeing and the path of cultivation. Furthermore, it is only produced by the discrimination that is severed in the path of seeing. Ce Yun: According to the Buddha-nature Treatise, that is called Saṃjñā Viparyasa, the inner is called Dṛṣṭi Viparyasa, and the mind is called Citta Viparyasa. Now, according to this treatise, the four inversions correspond, perception is called Saṃjñā Viparyasa, clinging to wisdom such as permanence is called Dṛṣṭi Viparyasa, and greed is called Citta Viparyasa. Bu Que Yun: A portion of renunciants are renunciants relative to the Buddha-dharma, therefore they are called outsiders, they are only a portion of renunciants. Tai Yun: 'Etc.' can fully distinguish all realms, so it is called 'fully distinguishing'. It can also fully distinguish that dharma, so it is called 'fully distinguishing'. The initial characteristic gate of the five constructed characteristics ends.

Yogācārabhūmi-śāstra-ṭīkā, Scroll 14 (End of the First Half)

Yogācārabhūmi-śāstra-ṭīkā, Scroll 14 (Second Half) (Commentary Text 54)

Compiled by Shi Dunlun

Commentary Text 54

Within the distinctions of the aggregate of consciousness (Vijñāna-skandha), first there is a general division into five chapters, then separate explanations. In explaining abiding, Jing Bu Que Yun: The consciousnesses of the desire realm mostly cling to the external five sense objects, called 'abiding in form'. **The consciousnesses cling to the internal five aggregates, called 'co-abiding'. The consciousness of the formless realm only abides in those four aggregates, called 'in the middle'. Ji Yun: Desire

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界唯約外塵者。以習欲故於境多貪。又內身雖亦起愛安住。以胎卵等生故非增上安住。今據增上者論之。色界唯說內身。以化生故不習欲。無色界唯論安住業所生名。不論定所變色。是此文意。今言執者。謂緣執非執受也。以名非所執受故。雜染中。補闕云。一于現法中受用境界門者。現行因時耽現五塵識被雜染。二於後法中由生老等門者。後果熟時由生老死等增諸煩惱識被染污。基云。初是煩惱染。后是生染。又后是業染。業染故未來生等成染。所依中。補闕云。謂六識隨根。得名有異。如火依薪種種名別。住中。初牒章為問。第二解釋。第三釋已總結。解中復二。初舉數引經略解住義。第二如是已顯乃至從此已后等下。論主廣釋。前中。若補闕云。四識住義四門分別。初明教起。外道執識為我四蘊為所是我住處。佛破此執而告彼言。色受想行是識所住而非是我。由此因緣故佛世尊說識住義。第二辨體有漏四蘊為識住體。以有漏蘊能生貪染令識樂住故立識住。無漏受等非生愛境。懷有漏識不住識非識住。外道但執色等四蘊是我住處。對翻彼故還立四蘊是識住處。故不立識為識住處。又色等四蘊或性是染或生染強故立識住。識性非染獨生染不立識住。第三釋名。了別是識義。樂居是住義。四是數名。此則從數就義為名

【現代漢語翻譯】 現代漢語譯本 認為只有外在的塵境才是執著的唯一對象，是因為人們習慣於慾望，所以對外界事物產生強烈的貪戀。雖然對內在的身體也會產生愛戀和安住感，但由於是胎生、卵生等方式產生，所以這種安住感並非最強烈。現在我們討論的是最強烈的情況，所以只談論內在的身體。因為是化生，所以沒有習慣性的慾望。沒有「唯」字，只討論由業力所生的名色，不討論由禪定所變化出來的色。這就是這段文字的含義。現在說的『執』，是指緣取和執取，而不是執受。因為『名』不是被執受的對象。在《雜染論》中，《補闕》說：一、在現世中受用境界之門，是指在現行因的時候，沉溺於眼、耳、鼻、舌、身五塵，導致意識被雜染。二、在來世中由生、老等之門，是指在果報成熟的時候，由於生、老、死等，增加了各種煩惱，導致意識被染污。窺基法師說：前者是煩惱染，後者是生染。而且後者也是業染。因為業染的緣故，未來的生等也成為染污。在《所依論》中，《補闕》說：六識隨著根的不同，名稱也不同。就像火依靠柴薪，有各種不同的名稱。關於『住』，首先引用經文作為提問，第二是解釋，第三是在解釋之後進行總結。解釋中又分為兩部分，首先是舉出數字，引用經文，簡略地解釋『住』的含義。第二部分是『如是已顯』乃至『從此已后』等，論主廣泛地解釋。在第一部分中，《補闕》說：四識住的含義可以從四個方面來分析。首先是說明教義的起源。外道認為識是『我』（ātman），四蘊（skandha）（色（rūpa）、受（vedanā）、想（saṃjñā）、行（saṃskāra））是『我』所居住的地方。佛陀爲了破除這種執著，告訴他們說，色、受、想、行是識所居住的地方，而不是『我』。因為這個緣故，佛世尊才說了識住的含義。第二是辨別本體，有漏的四蘊是識住的本體。因為有漏的蘊能夠產生貪染，使識樂於安住，所以才設立識住。無漏的受等不是產生愛戀的對象，懷有有漏識，不住于識，就不是識住。外道只是執著於色等四蘊是『我』所居住的地方，爲了對治他們的觀點，所以才設立四蘊是識住的地方。所以不設立識為識住的地方。而且色等四蘊，或者其自性是染污的，或者產生染污的力量很強，所以才設立識住。識的自性不是染污的，單獨產生染污，所以不設立識住。第三是解釋名稱。了別是識的含義，樂於居住是住的含義，四是數字的名稱。這是從數字的角度來定義含義。

【English Translation】 English version The reason for considering only external dust realms as the sole object of attachment is that people are accustomed to desires, leading to intense craving for external things. Although love and dwelling also arise towards the internal body, this dwelling is not the most dominant due to being born from wombs, eggs, etc. Now, we are discussing the most dominant case, so we only discuss the internal body. Because it is transformationally born, there are no habitual desires. There is no 'only'; it only discusses the name and form produced by karma, not the form transformed by samādhi. This is the meaning of this passage. The 'attachment' now refers to the taking and grasping, not the being grasped. Because 'name' is not the object of being grasped. In the Treatise on Contamination (雜染論), Supplement (補闕) says: First, the gate of enjoying realms in the present life refers to the consciousness being contaminated by the five dusts (pañca-kāmaguṇa) (forms, sounds, smells, tastes, and textures) when indulging in the present cause. Second, the gate of future life through birth, old age, etc., refers to the consciousness being contaminated by the increase of various afflictions due to birth, old age, death, etc., when the karmic result matures. Kuiji (窺基) says: The former is affliction contamination, and the latter is birth contamination. Moreover, the latter is also karma contamination. Because of karma contamination, future births, etc., become contamination. In the Treatise on the Basis (所依論), Supplement says: The six consciousnesses have different names depending on the root. Just like fire relies on firewood, there are various different names. Regarding 'dwelling' (住, sthiti), first, the scripture is quoted as a question, second is the explanation, and third is the summary after the explanation. The explanation is further divided into two parts: first, citing numbers and scriptures to briefly explain the meaning of 'dwelling'; second, 'as such it is already evident' up to 'from this point onwards', etc., the treatise master extensively explains. In the first part, Supplement says: The meaning of the four abodes of consciousness can be analyzed from four aspects. First, explain the origin of the teachings. Non-Buddhists believe that consciousness is 'self' (ātman), and the four aggregates (skandhas) (form (rūpa), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra)) are the places where 'self' resides. In order to break this attachment, the Buddha told them that form, feeling, perception, and mental formations are the places where consciousness resides, not 'self'. For this reason, the World-Honored One Buddha spoke of the meaning of the abodes of consciousness. Second, distinguish the substance; the four aggregates with outflows are the substance of the abodes of consciousness. Because the aggregates with outflows can generate craving and make consciousness happy to dwell, the abodes of consciousness are established. Feelings, etc., without outflows are not objects that generate love. Holding consciousness with outflows, not dwelling in consciousness, is not an abode of consciousness. Non-Buddhists only cling to the four aggregates such as form as the place where 'self' resides. In order to counter their views, the four aggregates are established as the place where consciousness resides. Therefore, consciousness is not established as the place where consciousness resides. Moreover, the four aggregates such as form, either their nature is contaminated, or the power to generate contamination is strong, so the abodes of consciousness are established. The nature of consciousness is not contaminated, and it generates contamination alone, so the abodes of consciousness are not established. Third, explain the names. Discernment is the meaning of consciousness, and being happy to reside is the meaning of dwelling. Four is the name of the number. This is defining the meaning from the perspective of numbers.

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。名四識住。第四大小對辨差別。依薩婆多依住解住。謂有漏識依彼同時色等四蘊名之為住。非識緣境名為識住。故彼論云自分識住自分蘊。不異界不異地不異身。以一剎那二非分故。自性不顧自性識住。無漏識及他界識現在前時。自地色蘊行蘊雖無自分識依。然得識住相中間因緣。即自分識不生。后若生時彼則隨轉。又破異說云。有說眾生數蘊說識住者不然。依行緣相應分義是識住義。以理此中牒外執文少於兩字。具足應言有說非眾生數蘊亦說識住者不然。今我宗中依住解住。非情數蘊非識所依。故非識住。下以五義釋依住義。即簡非情不立識住。是故說云依行緣相應分義是識住義。依者。內色受等與識為依。行者。受等三蘊與識同一行解。緣者。受等與識同一所緣。即是第四與識相應之義。分是因義。內色與識安危共同為近所作因。受等與識為相應共有所作因。故名為分。以此五義釋成依住。若取非情數蘊亦名識住。即是緣住。便違我宗依住之義。俱舍亦云。有情數蘊為識住體。上來依小乘宗竟。今大乘中通取依住及以緣住。非唯依故。此文意識隨色住即是依住。緣色為境即是緣住。若取依住唯依自身色等四蘊。若取緣住則通自他及非情法住。何故如是。道理須然。泛論識住著為義。云何住著。由貪染境令識樂住

【現代漢語翻譯】 現代漢語譯本 四種識住的名稱。第四部分辨別大小相對的差別。依據薩婆多部的觀點，『依住』解釋為『住』，指的是有漏的識依賴於同時存在的色等四蘊，這被稱為『住』。並非識緣取境界就叫做『識住』。所以該論典說：『自己的識住在自己的蘊中，不在不同的界、不同的地、不同的身中。』因為一個剎那間不能有二個非分。自性不能顧及自性，所以不能說是識住。當無漏識和其他界的識現在前時，自己的地上的色蘊和行蘊雖然沒有自己的識所依賴，但可以作為識住的相中間的因緣，也就是自己的識不生起。如果後來生起，那麼它就隨之轉變。又駁斥了其他的說法，有人說眾生數蘊是識住，這是不對的。依據行、緣、相應、分這四種意義才是識住的意義。從道理上說，這裡駁斥外道的執著，文字上少了兩個字，應該完整地說：『有人說非眾生數蘊也是識住，這是不對的。』現在我宗認為，依據『住』來解釋『住』，非情數的蘊不是識所依賴的，所以不是識住。下面用五種意義來解釋『依住』的意義，就是爲了簡別非情，不建立識住。所以說，依據行、緣、相應、分這四種意義才是識住的意義。『依』指的是，內在的色、受等與識互為所依。『行』指的是，受等三蘊與識具有同一行解。『緣』指的是，受等與識具有同一所緣，也就是第四種與識相應的意義。『分』是因的意思，內在的色與識的安危共同，作為近所作因。受等與識作為相應共同的所作因，所以稱為『分』。用這五種意義來解釋『依住』。如果取非情數蘊也叫做識住，那就是緣住，就違背了我宗『依住』的意義。《俱舍論》也說：『有情數蘊是識住的本體。』以上是依據小乘宗的觀點。現在大乘宗中，既取依住，也取緣住，不是僅僅取依住。這段文字說，意識隨色住就是依住，緣色為境就是緣住。如果取依住，就僅僅依賴自身的色等四蘊。如果取緣住，就通於自身、他人以及非情法的住。為什麼這樣呢？道理必然如此。泛泛而論，識住以著為意義。什麼是住著呢？由於貪愛染著境界，使識樂於安住。

【English Translation】 English version The names of the four 'abodes of consciousness' (Skt: citta-sthiti, 識住). The fourth part distinguishes the differences between large and small, relative to each other. According to the Sarvastivada school, 'dependent abiding' (依住) is explained as 'abiding' (住), referring to the defiled consciousness (有漏識) relying on the co-existing four aggregates (色等四蘊), which is called 'abiding'. It is not that consciousness cognizing an object is called 'abode of consciousness'. Therefore, the treatise says: 'One's own consciousness abides in one's own aggregates, not in different realms, different planes, or different bodies.' Because two non-components cannot exist in one instant. Self-nature cannot attend to self-nature, so it cannot be said to be an abode of consciousness. When undefiled consciousness (無漏識) and consciousness from other realms are present, although one's own realm's form aggregate (色蘊) and formation aggregate (行蘊) do not have their own consciousness to rely on, they can serve as the intermediate cause for the aspect of the abode of consciousness, that is, one's own consciousness does not arise. If it arises later, then it transforms accordingly. Furthermore, it refutes other views, saying that it is incorrect to say that the aggregates of sentient beings are the abode of consciousness. The meaning of 'abode of consciousness' is based on the four meanings of action (行), object (緣), correspondence (相應), and division (分). Logically speaking, the refutation of externalist attachments here is missing two words in the text; it should be said in full: 'It is incorrect to say that the aggregates that are not of sentient beings are also the abode of consciousness.' Now, in our school, we explain 'abiding' based on 'abiding'; the aggregates of non-sentient beings are not what consciousness relies on, so they are not the abode of consciousness. Below, we explain the meaning of 'dependent abiding' with five meanings, which is to distinguish non-sentient beings and not establish them as abodes of consciousness. Therefore, it is said that the meaning of 'abode of consciousness' is based on the four meanings of action, object, correspondence, and division. 'Dependent' refers to the inner form, feeling, etc., mutually relying on consciousness. 'Action' refers to the feeling, etc., three aggregates having the same understanding of action as consciousness. 'Object' refers to the feeling, etc., having the same object as consciousness, which is the fourth meaning of corresponding with consciousness. 'Division' is the meaning of cause; the safety of the inner form and consciousness is shared, serving as the proximate cause. Feeling, etc., serve as the corresponding common cause with consciousness, so it is called 'division'. We explain 'dependent abiding' with these five meanings. If we take the aggregates of non-sentient beings as the abode of consciousness, then that is object-abiding, which violates the meaning of 'dependent abiding' in our school. The Abhidharmakośa also says: 'The aggregates of sentient beings are the substance of the abode of consciousness.' The above is based on the view of the Hinayana school. Now, in the Mahayana school, we take both dependent abiding and object-abiding, not just dependent abiding. This passage says that consciousness abiding with form is dependent abiding, and taking form as an object is object-abiding. If we take dependent abiding, then it only relies on one's own four aggregates of form, etc. If we take object-abiding, then it is common to the abiding of oneself, others, and non-sentient dharmas. Why is this so? The reason is necessarily so. Generally speaking, the meaning of 'abode of consciousness' is attachment. What is attachment? Due to greed and attachment to objects, consciousness delights in abiding.

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。是故識住緣住名住。如內色等為境生貪令識樂住故立識住。自身之外若情非情五欲等事為境生貪令識樂住。何非識住。是故內外色等為識所緣皆立識住。而小乘言唯依自身即外色等不立識住。住義不成。又欲界有情多著外塵五欲等事更相愛染牽識令住正是識住。而言身外若情非情色等境界起愛生識不立識住不應道理。故大乘中諸有漏識緣境名住。攝住義盡道理得成。問。若緣住解。是則一世識緣三世法。或一界識緣三界法。有漏之識緣于無漏滅道諦時。皆望能緣立識住耶。解云。他緣彼曾當現時有漏四蘊令識樂住。故許三世有漏色等望一世識併名識住。地獄之愛愛上地時引識樂住亦立識住。滅道二諦非貪著處。雖復識緣。不令增長。不立識住。問。愛故引識。令住。為是同時。為前後相引。解云。此有二義。或有漏識與愛相應由同時愛引住前境。此唯染識。或有貪愛先染前境引后識。識通三性。由前貪起。問。何以得知下貪緣上引識樂住。解云。五十八云。如是所說十種煩惱。皆與自他一切煩惱展轉相緣。下地煩惱。能緣上地煩惱及事。又六十二云。若生下地于上起愛未得離欲不定心者是欲界系。有染染者念言我今當證廣大喜樂所起等至。若得證者我當愛味。又我云何當得生上地常恒不變。此愛染污者。此據雜染愛

【現代漢語翻譯】 現代漢語譯本 因此，『識住』（consciousness-abiding）的『緣住』（condition-abiding）又名『名住』（name-abiding）。例如，以『內色』（internal form，指自身的色蘊）等為境界而生起貪愛，使『識』（consciousness）樂於安住，所以建立『識住』。自身之外，無論是『有情』（sentient beings）還是『非情』（non-sentient things），五欲等事物作為境界而生起貪愛，使『識』樂於安住，為什麼不是『識住』呢？因此，內外之色等為『識』所緣，都可以建立為『識住』。而小乘說只依據自身，不將外色等建立為『識住』，『住』的意義就不能成立。而且，欲界有情大多執著于外在的塵境、五欲等事物，互相愛戀染著，牽引『識』令其安住，這正是『識住』。如果說身外的有情或非情等境界生起愛而生識，卻不建立為『識住』，這不合道理。所以大乘中，所有『有漏識』（defiled consciousness）緣于境界都稱為『住』，涵蓋了『攝住』（gathering and abiding）的意義，道理才能成立。 問：如果按照『緣住』來解釋，那麼一世的『識』可以緣於三世的法，或者一界的『識』可以緣於三界的法，有漏的『識』緣于無漏的『滅諦』（cessation of suffering）和『道諦』（the path to the cessation of suffering）時，都以能緣的角度建立『識住』嗎？ 答：『識』緣於他人的過去、未來、現在時的有漏四蘊，使『識』樂於安住，所以允許三世的有漏色等，對於一世的『識』來說，都可稱為『識住』。地獄的愛染愛著上地時，牽引『識』樂於安住，也可以建立為『識住』。『滅諦』和『道諦』不是貪著之處，即使『識』緣於它們，也不會令其增長，所以不建立為『識住』。 問：因為愛而牽引『識』，使其安住，這是同時發生，還是前後互相牽引？ 答：這裡有兩種情況。或者有漏的『識』與愛相應，由同時的愛牽引而安住於之前的境界，這只是染污的『識』。或者有貪愛先染著之前的境界，牽引後來的『識』，『識』可以通於三性（善、惡、無記）。由之前的貪愛而生起。 問：如何得知下地的貪愛緣于上地，牽引『識』樂於安住？ 答：《五十八》（指某部經的第五十八節）中說：『如此所說的十種煩惱，都與自己和他人的一切煩惱輾轉相緣。』下地的煩惱，能夠緣于上地的煩惱和事物。又《六十二》（指某部經的第六十二節）中說：『如果生於下地，對上地生起愛，還沒有得到離欲的『不定心』（unsettled mind），這是欲界所繫縛的。有染污的念頭說：我現在應當證得廣大喜樂所生起的等至（samādhi，三昧，禪定）。如果得到證悟，我應當愛味它。』又想：『我如何才能生到上地，常恒不變？』這種愛是染污的。』這是根據雜染的愛來說的。

【English Translation】 English version Therefore, 『consciousness-abiding』 (識住, shì zhù) as 『condition-abiding』 (緣住, yuán zhù) is also named 『name-abiding』 (名住, míng zhù). For example, taking 『internal form』 (內色, nèi sè, referring to one's own form aggregate) as an object and generating craving, causing 『consciousness』 (識, shì) to delight in abiding, hence establishing 『consciousness-abiding』. Outside of oneself, whether 『sentient beings』 (有情, yǒu qíng) or 『non-sentient things』 (非情, fēi qíng), the five desires and other things as objects generate craving, causing 『consciousness』 to delight in abiding, why is this not 『consciousness-abiding』? Therefore, internal and external forms, etc., are what 『consciousness』 cognizes, and all can be established as 『consciousness-abiding』. However, the Hinayana says that it only relies on oneself and does not establish external forms, etc., as 『consciousness-abiding』, so the meaning of 『abiding』 cannot be established. Moreover, sentient beings in the desire realm mostly cling to external dust, the five desires, and other things, loving and clinging to each other, pulling 『consciousness』 to abide, which is precisely 『consciousness-abiding』. If it is said that love arises from external sentient or non-sentient realms, giving rise to consciousness, but this is not established as 『consciousness-abiding』, this is unreasonable. Therefore, in Mahayana, all 『defiled consciousness』 (有漏識, yǒu lòu shì) cognizing objects is called 『abiding』, encompassing the meaning of 『gathering and abiding』 (攝住, shè zhù), and the reasoning can be established. Question: If explained according to 『condition-abiding』, then the 『consciousness』 of one lifetime can cognize the dharmas of the three times, or the 『consciousness』 of one realm can cognize the dharmas of the three realms. When defiled 『consciousness』 cognizes the undefiled 『cessation of suffering』 (滅諦, miè dì) and 『the path to the cessation of suffering』 (道諦, dào dì), is 『consciousness-abiding』 established from the perspective of the cognizer? Answer: 『Consciousness』 cognizes the defiled four aggregates of others in the past, future, and present, causing 『consciousness』 to delight in abiding, so it is permissible to call the defiled forms of the three times 『consciousness-abiding』 in relation to the 『consciousness』 of one lifetime. When the love of a lower realm loves the higher realms, pulling 『consciousness』 to delight in abiding, it can also be established as 『consciousness-abiding』. 『Cessation of suffering』 and 『the path to the cessation of suffering』 are not places of clinging, so even if 『consciousness』 cognizes them, it will not cause them to grow, so 『consciousness-abiding』 is not established. Question: Because of love, 『consciousness』 is pulled to abide. Does this happen simultaneously, or do they pull each other sequentially? Answer: There are two situations here. Either defiled 『consciousness』 is in accordance with love, and simultaneous love pulls it to abide in the previous object, which is only defiled 『consciousness』. Or craving first clings to the previous object, pulling the later 『consciousness』, and 『consciousness』 can be of the three natures (good, evil, neutral). It arises from the previous craving. Question: How can we know that the craving of the lower realm cognizes the higher realm, pulling 『consciousness』 to delight in abiding? Answer: 《Five Eight》 (五十八, wǔ shí bā, referring to the 58th section of a certain sutra) says: 『The ten afflictions mentioned are all mutually related to all afflictions of oneself and others.』 The afflictions of the lower realm can cognize the afflictions and things of the higher realm. Also, 《Sixty Two》 (六十二, liù shí èr, referring to the 62nd section of a certain sutra) says: 『If one is born in the lower realm and loves the higher realm, and has not attained the 『unsettled mind』 (不定心, bù dìng xīn) free from desire, then one is bound by the desire realm. There is a defiled thought: I should now attain the samādhi (等至, děng zhì, 三昧, 禪定) arising from great joy. If I attain enlightenment, I should savor it.』 Also thinking: 『How can I be born in the higher realm, constant and unchanging?』 This love is defiled.』 This is based on defiled love.

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得上緣。問。八識中初何識所緣明四識住。解云。若攝法盡通取八識。若就相顯但取六識。如經言等者。此中引經略解有三。依下文說。一名識住因緣。二名識住邊際。三名識住因緣寂止。今言有四者。即四識住也。言依取者。謂現行貪及以種子是其取體。是四識住四緣依處。故言依取。由依此取蘊得住與識為緣令識安住。故導謂識隨色住緣色為境。廣說如經者。此是第一識住因緣。言乃至我終不說此識往于東方乃至四維者。此明識住因緣邊際。是第二門。意明識隨四蘊一期終盡更不離彼四蘊不得往四方四維。即名識住邊際。又四識住離現行貪及以隨眠之外皆非因緣即是識住因緣邊際。然我唯說于現法中乃至清涼凈者。此是第三明彼識住及以因緣二俱寂止。必離欲者。謂離識住因緣。即離現行煩惱及隨眠欲。即因緣寂止。言離影者。受因識樹而生說受為影。爾時不有名永離影。有漏識盡故寂滅。此明識住寂止。次有三句明無漏識前後異名。有學名寂靜。無學名清涼。無餘依滅名為清凈。泰云。諸外道計我死後往于東西等。今此非之。如下論云是識住因緣二種邊際。謂有色界有來有去。無色界識無來無去。故不說往於四維。故知是二種邊際。以識住不離三界故。說住義窮盡。故名邊際。基云。如顯揚十八云。隨色而住。

謂執受所依故。緣色而住者。謂取境界故。依色而住者。謂由粗重故。即當此依取。謂住有四。謂色至行。四是識果。識之境故。依取者。謂依此緣起之取。取體即諸煩惱。故下文釋識住及因緣住體即色等四因緣即所起貪等。若諸煩惱事謂諸惑現行。屬彼煩惱謂彼種子。言因緣者。即識住色等之因緣。言所以。何以住色等四中。由此依取為所以故。故名因緣。三藏云。用四依取為所緣藉故。於色等令識安住乃至廣說。今云四是識果依之趣取者。用此為所緣藉。令識安住。所緣中含二義。若為所緣藉義。即通內外。若為所緣緣義亦通。義文不如緣藉之緣。于現法中必離欲影等者。義曰。聖弟子修習多修習故。于現法中能斷四身繫。四身繫唯在意地分別所生。故見道時即斷。此四欲者。希求未來身等是也。影者。即受也(云云)。自下廣釋。初結前許后廣說。然後正釋。釋中。初開障解釋。二明不立識為識住廢立所以。前中又二。初開三義。二依章辨。謂此經中略顯識住及因緣相者開一章。即牒前經有四依取以為所緣令識安住等。言識住因緣二種邊際者開第二章。即牒前經乃至我終不說此識住于東方乃至四維。言識住因緣二種寂止者開第三章。即牒前經然我唯說于現法中必離欲影寂滅寂靜清涼清凈。自下解釋三章。即為三

【現代漢語翻譯】 現代漢語譯本 『謂執受所依故』，是指（識）執持和領受所依賴的（色等）。『緣色而住者』，是指（識）攀緣境界的緣故。『依色而住者』，是指由於（色的）粗重性的緣故。即是說，當此（識）依止和取著（色等）時，就說（識）『住』于（色等）四處。所謂『住』有四種，即色、受、想、行。這四種是識的果報，是識的境界的緣故。『依取者』，是指依於此緣起之『取』。『取』的本體就是各種煩惱。所以下文解釋識住和因緣住的本體就是色等四種，因緣就是所生起的貪愛等。『若諸煩惱事』，是指各種迷惑現行。『屬彼煩惱』，是指那些煩惱的種子。『言因緣者』，就是指識住於色等四種的因緣。『言所以，何以住色等四中』，是因為由此依止和取著作為原因的緣故，所以稱為因緣。三藏（論師）說：『用四種依止和取著作為所緣的憑藉，所以在色等（境界）中令識安住』，乃至廣說。現在說『四是識果依之趣取者』，就是用此（四種）作為所緣的憑藉，令識安住。『所緣』中包含兩種含義：如果作為所緣憑藉的含義，就通於內外（境界）；如果作為所緣緣的含義，也通於（內外境界）。義凈的譯文不如玄奘的譯文『緣藉』之『緣』準確。『于現法中必離欲影等者』，義凈說：『聖弟子修習，多次修習的緣故，在現法中能斷除四種身繫。四種身繫唯在意地分別所生，所以在見道時就斷除。這四種欲，是希求未來身等。影，就是受（感受）』（以上是義凈的說法）。 從下面開始廣泛地解釋。首先總結前面所說的，然後允許後面進行廣泛的解說，然後正式地解釋。在解釋中，首先開顯障礙並進行解釋，第二說明不建立識為識住的廢立的原因。前面（開顯障礙並解釋）又分為兩部分：首先開顯三種含義，第二依據章節進行辨析。所謂『此經中略顯識住及因緣相者』，是開顯第一章，即是照應前面經文所說的『有四種依止和取著，作為所緣，令識安住』等。『言識住因緣二種邊際者』，是開顯第二章，即是照應前面經文所說的『乃至我終究不說此識住于東方乃至四維』。『言識住因緣二種寂止者』，是開顯第三章，即是照應前面經文所說的『然而我唯說于現法中必離欲影，寂滅寂靜清涼清凈』。從下面開始解釋這三章，分為三部分。

【English Translation】 English version 『Said to be because of what is relied upon and received.』 This means that (consciousness) clings to and receives what it depends on (form, etc.). 『Dwelling by reason of form』 means that (consciousness) clings to the realm of objects. 『Dwelling dependent on form』 means that it is due to the grossness of (form). That is to say, when (consciousness) relies on and clings to (form, etc.), it is said that (consciousness) 『dwells』 in the four (form, etc.). The so-called 『dwelling』 has four types, namely form, sensation, perception, and volition. These four are the result of consciousness, because they are the realm of consciousness. 『Relying on clinging』 means relying on the 『clinging』 that arises from conditions. The essence of 『clinging』 is all kinds of afflictions. Therefore, the following text explains that the essence of consciousness-dwelling and condition-dwelling is the four, such as form, etc., and the conditions are the arising of craving, etc. 『If all afflictions are matters』 refers to the various delusions that are currently active. 『Belonging to those afflictions』 refers to the seeds of those afflictions. 『The term conditions』 refers to the conditions of consciousness dwelling in the four, such as form, etc. 『The reason why it dwells in the four, such as form, etc.』 is because relying on and clinging to them is the reason, so it is called conditions. The Tripiṭaka (master) said: 『Using the four types of reliance and clinging as the object of dependence, therefore, in the (realm) of form, etc., consciousness is made to dwell,』 and so on. Now it is said that 『the four are the result of consciousness, relying on them to go and cling』 means using these (four) as the object of dependence, making consciousness dwell. 『Object of dependence』 contains two meanings: if it is the meaning of object of dependence, it applies to both internal and external (realms); if it is the meaning of object-condition, it also applies to (internal and external realms). Yijing's translation is not as accurate as Xuanzang's translation of 『yuanjie』 (緣藉, dependence). 『In the present life, one must be free from the shadow of desire, etc.』 Yijing said: 『Because the holy disciple practices and cultivates many times, in the present life, he can cut off the four body-ties. The four body-ties are only produced by discrimination in the mind-ground, so they are cut off at the time of seeing the path. These four desires are the desire for future bodies, etc. Shadow is sensation (feeling)』 (the above is Yijing's statement). From below, a broad explanation begins. First, summarize what was said earlier, then allow for a broad explanation later, and then formally explain. In the explanation, first reveal the obstacles and explain them, and second, explain the reasons for not establishing consciousness as the reason for the establishment and abolition of consciousness-dwelling. The former (revealing the obstacles and explaining) is divided into two parts: first, revealing the three meanings, and second, analyzing according to the chapters. The so-called 『This sutra briefly reveals the characteristics of consciousness-dwelling and conditions』 is to reveal the first chapter, which is to correspond to the previous sutra's saying 『There are four types of reliance and clinging, which are used as objects of dependence, making consciousness dwell,』 etc. 『The term the two extremes of consciousness-dwelling and conditions』 is to reveal the second chapter, which is to correspond to the previous sutra's saying 『Even I never say that this consciousness dwells in the east or even the four intermediate directions.』 『The term the two kinds of cessation of consciousness-dwelling and conditions』 is to reveal the third chapter, which is to correspond to the previous sutra's saying 『However, I only say that in the present life, one must be free from the shadow of desire, cessation, tranquility, coolness, and purity.』 From below, explain these three chapters, divided into three parts.

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段。解初章中。初解后結。解中有二。初解因緣。二解識住。解因緣中。初略。后廣。當知此中乃至有所緣故者。此即略解也。補闕云。若諸煩惱事者。現起煩惱事也。若屬彼煩惱者。隨眠種子。由煩惱熏成后煩惱。名屬煩惱。說名依取者。曾所引經。應知此二亦名所緣者。現惑及種是四識住之所緣藉。故云亦名所緣。言所緣性故者。則前現惑諸煩惱事是緣慮性。名緣慮性也。言有所緣故者。此惑種子能有現惑所緣法也。基云。此中行種子皆是取體。若如雜集唯取欲貪以為取體。故增上者。謂此中約實義通一切煩惱。又依者四境。有無煩惱。應知此中亦名所緣。所緣性故有所緣故。現行種子皆名所緣。種子正為他緣。現行能有所緣。故名所緣。所緣性者。正是種子。有所緣者。即是現行。下廣解中。先解諸煩惱。后解隨眠。前中。先明由彼貪愛。為煩惱緣。名趣所執事者。由彼貪愛引諸煩惱。趣所執自境。次明四係爲發業緣。補闕云。舊名四縛。今名四系。然與毗曇有異。彼說貪縛通三界通六五斷。今時唯取欲界意地。二斷分別起貪瞋。縛通六識。今唯取意地分別所起二斷瞋也。戒禁取實取亦通三界。今亦唯取欲界分別所起是不善性。上界非分別是無記性故。如此四係爲緣發業名所緣事者。業是報緣若名所緣事。四系

【現代漢語翻譯】 現代漢語譯本： 段。解釋初章中的內容。先解釋，后總結。解釋中包含兩部分：第一，解釋因緣；第二，解釋識住。在解釋因緣中，先是簡略的解釋，然後是詳細的解釋。應當知道，這裡所說的『乃至有所緣故』，就是簡略的解釋。補闕中說：『若諸煩惱事者』，指的是現前生起的煩惱。『若屬彼煩惱者』，指的是隨眠的種子，由煩惱熏習而成的後來的煩惱，稱為屬於煩惱。『說名依取者』，指的是曾經引用的經文。『應知此二亦名所緣者』，指的是現行的迷惑和種子是四識住所緣藉的對象，所以說也稱為所緣。『言所緣性故者』，指的是前面的現行迷惑和各種煩惱是緣慮的性質，稱為緣慮性。『言有所緣故者』，指的是這些迷惑的種子能夠成為現行迷惑所緣的法。窺基法師說：『此中行的種子都是取的本體。』如果像《雜集論》中只取欲貪作為取的本體，那麼『故增上者』，指的是這裡按照真實的意義貫通一切煩惱。『又依者四境，有無煩惱』，應當知道這裡也稱為所緣。『所緣性故有所緣故』，現行和種子都稱為所緣。種子是作為其他事物的緣，現行能夠有所緣，所以稱為所緣。『所緣性者』，正是指種子。『有所緣者』，就是指現行。下面的詳細解釋中，先解釋各種煩惱，后解釋隨眠。在解釋煩惱中，先說明由貪愛作為煩惱的緣，『名趣所執事者』，指的是由貪愛引導各種煩惱，趨向所執著的自境。其次說明四系作為發業的緣。補闕中說：『舊名四縛，今名四系』，然而與毗曇的說法有差異。毗曇說貪縛貫通三界，貫通六五斷。現在只取欲界意地的二斷分別生起的貪瞋。縛貫通六識，現在只取意地分別所生起的二斷瞋。戒禁取和實取也貫通三界，現在也只取欲界分別所生起的，是不善的性質。上界不是分別的，是無記的性質。像這樣，四系作為緣而引發業，稱為所緣事，業是報的緣，如果稱為所緣事，四系

【English Translation】 English version: Section. Explaining the content in the initial chapter. First explaining, then concluding. The explanation contains two parts: first, explaining the causes and conditions (hetu-pratyaya); second, explaining the abodes of consciousness (識住, shizhù). In explaining the causes and conditions, there is first a brief explanation, and then a detailed explanation. It should be known that what is said here, 'even because there is an object (所緣, suǒyuán)', is the brief explanation. In the Bǔ Quē (補闕, a commentary), it says: 'If there are afflictive events (煩惱事, fánnǎo shì),' it refers to the afflictions that arise in the present. 'If it belongs to those afflictions,' it refers to the seeds of latent tendencies (隨眠種子, suímián zhǒngzǐ), the later afflictions that are perfumed by the afflictions, are called belonging to afflictions. 'Saying it is called reliance and grasping,' refers to the sutra that was once quoted. 'It should be known that these two are also called objects,' refers to the present delusions and seeds that are the objects relied upon by the four abodes of consciousness, so it is said that they are also called objects. 'Saying it is because of the nature of the object,' refers to the preceding present delusions and various afflictions being of the nature of object-contemplation (緣慮性, yuánlǜ xìng), called the nature of object-contemplation. 'Saying it is because there is an object,' refers to these seeds of delusion being able to become the object-contemplating dharma of present delusions. Master Kuījī (窺基) said: 'The seeds of action (行, xíng) in this are all the substance of grasping.' If, like in the Abhidharmasamuccaya (雜集論, Zájí Lùn), only desire-attachment (欲貪, yùtān) is taken as the substance of grasping, then 'therefore, the increased one,' refers to here, according to the true meaning, encompassing all afflictions. 'Also, relying on the four realms, whether there are afflictions or not,' it should be known that this is also called an object. 'Because of the nature of the object, therefore there is an object,' both the present and the seeds are called objects. The seeds are the condition for other things, and the present can have an object, so it is called an object. 'The nature of the object,' refers precisely to the seeds. 'Having an object,' refers to the present. In the detailed explanation below, first explain the various afflictions, and then explain the latent tendencies. In explaining the afflictions, first explain that attachment (貪愛, tān'ài) is the cause of afflictions, 'called approaching the object grasped,' refers to attachment guiding various afflictions, tending towards the self-realm that is grasped. Secondly, explain that the four bonds (四系, sìxì) are the cause of generating karma. The Bǔ Quē says: 'Formerly called four fetters (四縛, sìfù), now called four bonds,' however, there is a difference from the Abhidharma. The Abhidharma says that the fetter of attachment pervades the three realms and pervades the six or five severances. Now, only the attachment and aversion arising from the two severances of the mind-ground in the desire realm are taken. The fetter pervades the six consciousnesses, and now only the aversion arising from the two severances of the mind-ground is taken. The adherence to precepts and prohibitions (戒禁取, jièjìn qǔ) and the adherence to a self (實取, shíqǔ) also pervade the three realms, and now only what arises from the severances of the desire realm is taken, which is of an unwholesome nature. The upper realms are not severances, but are of an indeterminate nature. Like this, the four bonds are the cause of generating karma, called the object-event, karma is the cause of retribution, if it is called the object-event, the four bonds

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復與業體。為緣故名緣所事。基云。業體正是所緣果。緣一體故為果之緣故。此四係爲業之緣。能發於業。故名緣所緣事。四身繫如對法取貪為體。取此文此中唯取四種。即貪之境也。彼據能緣。此據所緣。唯分別生不通修道。瞋等是不善不通於上界。故能緣貪通三界。次解隨眠。彼二隨眠所隨逐故。名建立事者。謂貪及四系種子也。此二隨眠生起惑事名建立事。上辨識住因緣訖。下正明識住之體。若諸異生未得厭離對治喜愛者。未修喜愛對治也。由所潤識能取能滿當來內身者。賴耶識中有業種子。由愛潤故圓滿取當來一識。住內下報也。由此展轉等者。煩惱發業。業復得報。報復起惑。惑還發業。業就牽報。故云展轉。生死無窮。余住因緣如前應知者。如向所辨起及隨眠等。是名略說住及因緣相者。結也。自下明二邊際。言有色界識有來有去無色界識有死有生者。補闕云。下二界識依色傳持名有去來。無色不爾。但說此身中識死余身中識生。基云。有色有身無色無身。於此處生即此處死明下二界四蘊識住。上之無色唯三蘊住。又有色者謂有中有。無色無中有。故有死有生。若爾。如何言此二住乃至壽盡。前解為勝。又此二住乃至壽盡者。來去識死生識為二。此明識住一分齊盡。故名邊際。又復此二生長增益及廣大義

【現代漢語翻譯】 現代漢語譯本 再次討論業的自體（karma-dhatu）。因為是（業的）緣，所以稱為緣所緣事（ālambana-vastu，所緣的境）。窺基（Kuiji）說：『業的自體正是所緣的果。因為緣是同一自體，所以作為果的緣故。』這四種系（catasraḥ trayo daśabandhanaḥ，四種系縛）是業的緣，能夠引發業，所以稱為緣所緣事。四身繫（catvāri kāyabandhanāni，四種身繫縛）如同《對法論》（Abhidharmakośa）中以貪（rāga）為自體。取這段文字，這裡只取四種，即貪的境界。彼論是根據能緣（grahaka，能取者）而說，此論是根據所緣（grahaniya，所取者）而說。唯有分別生（vikalpa-ja，分別產生的）貪，不通於修道。嗔（dveṣa）等是不善的，不通於上界（ārūpyadhātu，無色界）。所以能緣的貪通於三界（trayo dhātavaḥ，欲界、色界、無色界）。 接下來解釋隨眠（anuśaya）。彼二隨眠所隨逐的緣故，名為建立事（pratiṣṭhā-vastu，建立的境），指的是貪及四系（的）種子。這兩種隨眠生起迷惑之事，名為建立事。上面辨識住（vijñāna-sthiti，識住）的因緣完畢，下面正式說明識住的自體。如果各種異生（pṛthag-jana，凡夫）沒有得到厭離（nairvidya）對治喜愛（priya）的，（即）沒有修習喜愛（的）對治。（那麼）由所潤的識（vijñāna），能夠取、能夠圓滿當來的內身（adhyātmika-kāya，自身），（即）阿賴耶識（ālayavijñāna）中有業的種子，由於愛的滋潤，圓滿地取當來的一識，住在內在的下報（adhogati，惡趣）。 由此輾轉等等，（即）煩惱引發業，業又得到報，報又生起迷惑，迷惑又引發業，業就牽引果報，所以說輾轉，生死無窮。其餘識住的因緣如前應當知道，如先前所辨別的生起及隨眠等。這名為略說識住及因緣的相貌，（這是）總結。從下面開始說明二邊際（dve antyāni，兩種邊際）。 說有識有來有去，無識有死有生，補闕（補闕記）說：『下二界（kāmadhātu，欲界；rūpadhātu，色界）的識依色傳持，名為有去來。無色界不是這樣，但說此身中的識死，其餘身中的識生。』窺基說：『有色有身，無色無身。於此處生即此處死，說明下二界四蘊（catvāri skandhāḥ，色受想行）識住。上面的無色界唯有三蘊（受想行）住。又有色者，指的是有中有（antarābhava，中陰身）。無色界沒有中有，所以有死有生。』如果這樣，如何說此二住乃至壽盡？前面的解釋更為殊勝。又此二住乃至壽盡，來去識、死生識為二。此說明識住一分齊盡，所以名為邊際。又，這兩種（識住）有生長、增益及廣大的意義。

【English Translation】 English version Again, concerning the substance of karma (karma-dhatu). Because it is a condition (hetu), it is called 'object as condition' (ālambana-vastu, the object of focus). Kuiji (Kuiji) said: 'The substance of karma is precisely the fruit of what is conditioned. Because the condition is the same substance, it is the condition for the fruit.' These four bonds (catasraḥ trayo daśabandhanaḥ, four types of bondage) are the conditions for karma, capable of initiating karma, hence they are called 'object as condition'. The four bodily bonds (catvāri kāyabandhanāni, four types of bodily bondage) are like greed (rāga) taken as the substance in the Abhidharmakośa (Abhidharmakośa). Taking this passage, here only four are taken, namely the realm of greed. That treatise speaks from the perspective of the grasper (grahaka, the one who grasps), while this treatise speaks from the perspective of what is grasped (grahaniya, the one that is grasped). Only greed that arises from discrimination (vikalpa-ja, discrimination-born) does not extend to the path of cultivation. Anger (dveṣa) and the like are unwholesome and do not extend to the upper realm (ārūpyadhātu, the formless realm). Therefore, greed that grasps extends to the three realms (trayo dhātavaḥ, the desire realm, the form realm, and the formless realm). Next, explaining latent tendencies (anuśaya). Because these two latent tendencies are followed, they are called 'establishing object' (pratiṣṭhā-vastu, the object of establishment), referring to the seeds of greed and the four bonds. These two latent tendencies give rise to the matter of delusion, called 'establishing object'. The discussion of the causes and conditions of the dwelling of consciousness (vijñāna-sthiti, consciousness-establishment) is now complete; below, the substance of the dwelling of consciousness is formally explained. If various ordinary beings (pṛthag-jana, common people) have not obtained aversion (nairvidya) as an antidote to fondness (priya), (that is,) have not cultivated the antidote to fondness. (Then,) the consciousness (vijñāna) that is moistened is able to grasp and fulfill the future inner body (adhyātmika-kāya, the self), (that is,) in the Alaya consciousness (ālayavijñāna) there are seeds of karma, and due to the moisture of love, it fully grasps the future consciousness, dwelling in the inner lower retribution (adhogati, evil realms). From this, revolving and so on, (that is,) afflictions initiate karma, karma in turn receives retribution, retribution in turn gives rise to delusion, delusion in turn initiates karma, and karma then draws retribution, hence it is said to revolve, with birth and death being endless. The remaining causes and conditions of the dwelling of consciousness should be known as before, such as the arising and latent tendencies that were previously distinguished. This is called a brief explanation of the appearance of the dwelling of consciousness and its causes and conditions, (this is) a summary. From below, the two limits (dve antyāni, two extremes) are explained. It is said that there is consciousness with coming and going, and without consciousness there is death and birth. Buque (Buque Ji) says: 'The consciousness of the lower two realms (kāmadhātu, the desire realm; rūpadhātu, the form realm) relies on form to transmit and maintain, hence it is called coming and going. The formless realm is not like this, but it is said that the consciousness in this body dies, and the consciousness in the other body is born.' Kuiji says: 'There is form and body, and without form there is no body. Being born here and dying here explains the dwelling of consciousness in the lower two realms with the four aggregates (catvāri skandhāḥ, form, feeling, perception, volition). The upper formless realm only has the dwelling of the three aggregates (feeling, perception, volition). Furthermore, having form refers to having an intermediate existence (antarābhava, intermediate state). The formless realm has no intermediate existence, hence there is death and birth.' If so, how can it be said that these two dwellings last until the end of life? The previous explanation is more excellent. Moreover, these two dwellings last until the end of life, with the consciousness of coming and going and the consciousness of death and birth being two. This explains that the dwelling of consciousness comes to an end in one part, hence it is called a limit. Furthermore, these two (dwellings of consciousness) have the meaning of growth, increase, and expansion.

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如前應知者。由有煩惱及隨眠力。識有去來有死有生。除此更無因緣可得名因緣邊際。還牒有去來識有死生識為二。此二生長增益廣大義如前應知。除前所辨余非因緣。即因名緣邊際。齊是已下雙結二邊際也。若復異此而施設者。乃至作如是設者者。遮異計也。補闕云。若有異我向來所立二邊際義。更施設者。當知有三過失。一有語無義。第二若他正問不知何答。第三設妄答他后必自知是愚癡說。泰云。亦由余義境界無故者。若如外道所立神我之識。境界無故不知何答也。上來明愚癡外道。或復有能下。明利根外道亦迷問也。自下第三明二寂止。于中有三。一明修觀識住寂止。二明能對除識勝利差別。三釋經中六句文義。前中有四。一明識住因緣寂止。二明識住寂止。三結因緣寂止。四結識住寂止。前中。初明諸煩惱事寂止。二明隨眠寂止。前中。初立宗。二所以下釋言。若聰慧者至能永斷離者。三乘聖人名聰慧者。能除貪愛名永斷離。言于煩惱分位所攝發業四身繫纏亦能永斷者。由斷貪愛。四系永斷。所以者何。外人徴。所以由斷識住貪愛四身繫纏永斷者何。下答由在家眾依貪恚系發起諸業者。總也。攝受境界為因故者。由貪五塵故能發業。損害有情為因故者。于有情起瞋故能發業。若出家眾依戒禁取。此實執取二

【現代漢語翻譯】 現代漢語譯本：如前所應知曉的那樣。由於存在煩惱以及隨眠的力量，意識才會有去有來，有死亡有出生。除了這些，再也沒有其他的因緣可以被稱為因緣的邊際。再次強調有去有來的意識，有死亡有出生的意識，這兩者。這二者的生長、增益、廣大的意義，應該如前面所說的那樣理解。除了前面所辨析的，其餘的都不是因緣。即因被稱為緣的邊際。到這裡為止，是總結兩個邊際。『若復異此而施設者，乃至作如是設者者』，這是爲了遮止其他的計較。補闕說：『如果有人不同意我先前所建立的兩個邊際的意義，而另行施設，應當知道有三種過失。一是說話沒有意義。二是如果別人正確地提問，就不知道如何回答。三是如果妄加回答，以後必定會自己知道這是愚癡的說法。』泰說：『也是因為其餘意義的境界不存在的緣故。』如果像外道所立的神我的意識，因為境界不存在，所以不知道如何回答。上面是說明愚癡的外道。『或復有能下』，是說明利根的外道也會迷惑于提問。從下面開始，第三部分是說明二寂止。其中有三點。一是說明修觀的識住寂止。二是說明能夠對治、去除意識的勝利差別。三是解釋經中的六句文義。在第一部分中，有四點。一是說明識住的因緣寂止。二是說明識住寂止。三是總結因緣寂止。四是總結識住寂止。在第一部分中，首先說明諸煩惱事的寂止。二是說明隨眠寂止。在第一部分中，首先是立宗。二是『所以下』解釋說。『若聰慧者至能永斷離者』，三乘的聖人被稱為聰慧者。能夠去除貪愛，被稱為永遠斷離。『言于煩惱分位所攝發業四身繫纏亦能永斷者』，因為斷除了貪愛，所以四系永遠斷除。『所以者何』，外人提問，『為什麼因為斷除識住的貪愛，四身繫纏就能永遠斷除呢？』下面回答，『由在家眾依貪恚系發起諸業者』，這是總的來說。『攝受境界為因故者』，因為貪戀五塵的緣故，所以能夠發起業。『損害有情為因故者』，因為對有情生起嗔恨的緣故，所以能夠發起業。『若出家眾依戒禁取，此實執取二』

【English Translation】 English version: As it should be known beforehand. Due to the presence of afflictions (煩惱, fánnǎo) and the power of latent tendencies (隨眠, suímián), consciousness (識, shì) has coming and going, has death and birth. Apart from these, there are no other causes and conditions that can be called the boundary of causes and conditions (因緣邊際, yīnyuán biānjì). It reiterates that consciousness that has coming and going, consciousness that has death and birth, these two. The meaning of the growth, increase, and expansion of these two should be understood as previously explained. Apart from what has been analyzed before, the rest are not causes and conditions. That is, the cause is called the boundary of conditions. Up to this point, it summarizes the two boundaries. '若復異此而施設者，乃至作如是設者者' (ruò fù yì cǐ ér shīshè zhě, nǎizhì zuò rúshì shè zhě zhě), this is to prevent other calculations. Buque (補闕) says: 'If someone disagrees with the meaning of the two boundaries that I previously established and sets up something else, it should be known that there are three faults. First, speaking without meaning. Second, if others ask correctly, one does not know how to answer. Third, if one answers falsely, one will surely know later that it is a foolish statement.' Tai (泰) says: 'It is also because the realm of other meanings does not exist.' If it is like the consciousness of the self established by externalists, because the realm does not exist, one does not know how to answer. The above explains the foolish externalists. '或復有能下' (huò fù yǒu néng xià), explains that even externalists with sharp faculties are confused by the questions. From below, the third part explains the two cessations (寂止, jízhǐ). There are three points in it. First, it explains the cessation of consciousness-dwelling (識住, shìzhù) through cultivation of contemplation. Second, it explains the difference in the victory of being able to counteract and remove consciousness. Third, it explains the meaning of the six sentences in the sutra. In the first part, there are four points. First, it explains the cessation of the causes and conditions of consciousness-dwelling. Second, it explains the cessation of consciousness-dwelling. Third, it summarizes the cessation of causes and conditions. Fourth, it summarizes the cessation of consciousness-dwelling. In the first part, it first explains the cessation of all afflictive matters. Second, it explains the cessation of latent tendencies. In the first part, it first establishes the thesis. Second, '所以下' (suǒyǐ xià) explains. '若聰慧者至能永斷離者' (ruò cōnghuì zhě zhì néng yǒng duàn lí zhě), the saints of the Three Vehicles are called wise. Being able to remove craving is called eternal separation. '言于煩惱分位所攝發業四身繫纏亦能永斷者' (yán yú fánnǎo fènwèi suǒ shè fā yè sì shēn xì chán yì néng yǒng duàn zhě), because craving is cut off, the four bonds (四系, sìxì) are eternally cut off. '所以者何' (suǒyǐ zhě hé), the externalist asks, 'Why is it that because the craving of consciousness-dwelling is cut off, the four bonds can be eternally cut off?' The following answers, '由在家眾依貪恚系發起諸業者' (yóu zàijiā zhòng yī tānhuì xì fāqǐ zhū yè zhě), this is a general statement. '攝受境界為因故者' (shèshòu jìngjiè wèi yīn gù zhě), because of craving for the five desires (五塵, wǔchén), one can initiate karma. '損害有情為因故者' (sǔnhài yǒuqíng wèi yīn gù zhě), because of generating hatred towards sentient beings, one can initiate karma. '若出家眾依戒禁取，此實執取二' (ruò chūjiā zhòng yī jièjìn qǔ, cǐ shí zhíqǔ èr)

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系發業戒禁取如貪求生天故此實執取猶如瞋恚謗涅槃者。凡足見取執實。要云此實余非。名謗涅槃。此中大都答意。四系同取欲界意地分別起者。然四系中。貪即是識住愛。是故斷愛四系即斷。問。何得知四系與愛同時斷耶。故論答言當知四身繫唯在意地分別所生故。由此四系與四識住貪同取意地分別起者。是故斷愛即除四系。此二何疑。上來寂止心煩惱。下明寂止種子隨眠。從此已後由多修習勝對治故能永斷貪愛及四身繫二種隨眠。上來已明識住因緣寂止。由此斷故乃至以究竟離故者。明由識住因緣斷故從因所生四識住體亦不相續。故名識住寂止。言由此所緣不相續故乃至不次安住者。由四境不續。能緣有漏之識亦不安住。由對治下第三重結因緣寂止。又由當來已下第四重結識住寂止。又復對治所攝凈識名無所住下。明能治識勝利差別。下以四義釋無所住。一由不生長。以貪等永斷。故名不生。二由無所為。三由知足。四安住。如是不生長故。結初。乃至安住者。結第四也。名極解脫者。具結向前總別五義。故彼無漏心名極解脫。又於行等都不執著我我所故色等壞時不生恐怖。故無漏心已得清凈。又由彼識永清凈故不待余因任運自然入于寂滅者。由無漏永清凈不待余因入無餘寂滅。下釋永離欲等六句經文。又所有受

【現代漢語翻譯】 現代漢語譯本：繫縛（xi fu）：由錯誤的戒律和禁令產生的執取，就像貪求生天一樣，因此對這些錯誤戒律和禁令的執著，實際上類似於因嗔恚而誹謗涅槃（nie pan）的人。凡是基於錯誤的見解而產生的執取，都堅信『這是真實的，其他的不是』，這就叫做誹謗涅槃。這裡主要回答的意思是，四種系縛都與對欲界的貪愛在意念層面上的分別有關。然而，在四種系縛中，貪愛就是識住（shi zhu）的愛。因此，斷除愛，也就斷除了四種系縛。問：如何得知四種系縛與愛是同時斷除的呢？所以論中回答說，應當知道四種身繫只是在意念層面的分別所產生的。因此，這四種系縛與四識住的貪愛，都是在意念層面的分別中產生的。所以，斷除愛，也就除去了四種系縛。這二者有什麼疑問呢？上面說明了寂止（ji zhi）心的煩惱，下面說明了寂止的種子隨眠（sui mian）。從此以後，由於多次修習殊勝的對治法，就能夠永遠斷除貪愛以及四種身繫這兩種隨眠。上面已經說明了識住的因緣寂止，由此斷除的緣故，乃至以究竟的遠離的緣故，說明由於識住的因緣斷除的緣故，從因所生的四識住的本體也不再相續。所以叫做識住寂止。說由於這些所緣不再相續的緣故，乃至不再安住，由於四種境界不再相續，能緣的有漏之識也不再安住。由於對治，下面是第三重結論，因緣寂止。又由於當來以下，是第四重結論，識住寂止。又，對治所攝的清凈識，叫做無所住。下面用四種意義來解釋無所住：一，由於不生長，因為貪等永遠斷除了，所以叫做不生。二，由於無所作為。三，由於知足。四，安住。像這樣不生長的緣故，總結第一點。乃至安住，總結第四點。叫做極解脫，完整地總結了前面總的和別的五種意義。所以，那無漏（wu lou）的心叫做極解脫。又，對於行等都不執著我或者我所，所以色等壞滅的時候不生起恐怖。所以，無漏心已經得到了清凈。又由於那個識永遠清凈的緣故，不等待其他的因，任運自然地進入寂滅，由於無漏永遠清凈，不等待其他的因，進入無餘寂滅。下面解釋永遠離開慾望等六句經文。又所有受

【English Translation】 English version: Bondage (xi fu): Attachment arising from erroneous precepts and prohibitions, just like craving for rebirth in heaven. Therefore, clinging to these erroneous precepts and prohibitions is actually similar to one who slanders Nirvana (nie pan) out of anger. All attachments arising from wrong views firmly believe 'This is real, and others are not,' which is called slandering Nirvana. The main point here is that the four bondages are all related to the differentiation of desire realm in the mind. However, among the four bondages, craving is the love that constitutes the abodes of consciousness (shi zhu). Therefore, eliminating love also eliminates the four bondages. Question: How do we know that the four bondages and love are eliminated simultaneously? Therefore, the treatise answers that we should know that the four bodily bondages are only produced by the differentiation in the mind. Therefore, these four bondages and the craving of the four abodes of consciousness are all produced by the differentiation in the mind. Therefore, eliminating love also removes the four bondages. What doubts are there about these two? The above explains the afflictions of the cessation (ji zhi) of mind, and the following explains the dormant seeds of cessation. From now on, due to repeatedly practicing superior antidotes, one can permanently eliminate craving and the two types of dormancy of the four bodily bondages. The above has already explained the cessation of the causes and conditions of the abodes of consciousness. Because of this elimination, and even because of ultimate detachment, it explains that because of the elimination of the causes and conditions of the abodes of consciousness, the essence of the four abodes of consciousness arising from the causes also no longer continues. Therefore, it is called the cessation of the abodes of consciousness. It says that because these objects no longer continue, and even no longer abide, because the four realms no longer continue, the consciousness with outflows that can perceive also no longer abides. Due to the antidote, the following is the third conclusion, the cessation of causes and conditions. And due to the future, the following is the fourth conclusion, the cessation of the abodes of consciousness. Furthermore, the pure consciousness contained by the antidote is called non-abiding. The following explains non-abiding with four meanings: First, due to non-growth, because craving etc. are permanently eliminated, it is called non-birth. Second, due to non-action. Third, due to contentment. Fourth, abiding. Because of such non-growth, it summarizes the first point. And even abiding, it summarizes the fourth point. It is called ultimate liberation, completely summarizing the previous general and specific five meanings. Therefore, that outflow-less (wu lou) mind is called ultimate liberation. Furthermore, one does not cling to self or what belongs to self in actions etc., so when form etc. are destroyed, terror does not arise. Therefore, the outflow-less mind has already attained purity. Furthermore, because that consciousness is eternally pure, it does not wait for other causes, and naturally enters cessation, because the outflow-less is eternally pure, it does not wait for other causes, and enters cessation without remainder. The following explains the six lines of scripture such as eternally leaving desire. Furthermore, all feelings

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是識樹影等者。識有故受有。說受名影。何以唯言受者。以愛為本起境界愛等故。余依永滅故說清凈者。此約得無餘涅槃在金剛心彼識清凈。若入涅槃已后不可說清凈故。又無識故名清凈非有故名清凈。下解識非識住。若依毗曇言。一剎那無一識效能住所住。今此釋云。諸識自性非染由世尊說一切心性本清凈故者。意明識體非煩惱性說為非染即以心性非是煩惱名本性凈。以性凈故非彼愛力引識令住。下釋所以者何乃至一切涅槃者。貪等涅槃畢竟不凈。非涅槃故不得言畢竟不凈。此據相續道中舍有漏識得無漏識。以同非涅槃故亦不獨為涅槃因緣如色受等者。此通外難。難云。如色受等性非涅槃而生貪等令識樂住。識非涅槃何故不生貪等令識樂住。為通此難故。云色等四蘊一一獨生。涅槃強故立為識住。識則不能獨為涅槃因緣色受等。所以者何必無有獨于識性而起染愛如於色等者。識性微細不能見識不能生染愛。色蘊體粗受想行蘊行解粗故緣生染愛。設有于識生染受者要因色等方染于識。此四識住多就識辨。其能住六識。相應三蘊及色為所住。不論末那愛賴耶識以為妨難。異相中。問。解。結。解中有五。一明有貪無貪等十對心。二明十二心。三明二十心。四明十六心。五重辨前十對心。言謂有貪心離貪心有瞋心離瞋心等

者。取有癡離癡。散亂非散亂。惛沈離惛沈。掉舉非掉舉。寂靜非寂靜。定心不定心。修心不修心。如經廣說乃至不解脫心極解脫心者。是第十對。此明十對治心差別。欲界有四心者。基云。其五識中唯有三心。無有覆無記心。以相貌不可得也。若在上界。五識中有此無記。此有覆無記唯在意地。見道唯不善。其修道者若發惡行是不善。若潤生生所餘是無記。余可知。二十心中。景雲。此中欲界變化唯是生得。通三性心皆能變化。不同毗曇欲界有修果心。又云。無色界亦爾者。乘前即類無工巧心。當知無色亦無威儀變化心。善心如下上亦爾者。通有加行生得二善心也。基云。如余處無覆有五種。何以不論自性無記耶。義曰。其自性無記是長養等流等色法。此中明心所以不來。若爾。其法執等心是何無記攝。如佛地論是異熟生種類故。異熟無記收。威儀路工巧處等可知。欲界雖有變化心。然非通果也。無加行故。以通果心必加行生故。以入定時非欲界加行故。通果心非欲界系。唯有天龍藥叉等化。唯是生得。謂能變化人形等種種化類。非是異熟生。若爾。四禪慮等於欲界化化為人等諸種種事。此所變色是何界系。義曰。隨見分心是色界系。若爾。下地粗眼云何能見上地細色。義曰。上地色為根本。于上別變為欲界種類色

【現代漢語翻譯】 現代漢語譯本 問：如何區分有癡和離癡（avidyā和vigata-avidyā，無明和離無明），散亂和非散亂（vikṣipta和avikṣipta，散亂和不散亂），惛沈和離惛沈（styāna和vigata-styāna，昏沉和離昏沉），掉舉和非掉舉（auddhatya和anuddhatya，掉舉和不掉舉），寂靜和非寂靜（śānta和aśānta，寂靜和不寂靜），定心和不定心（samāhita和asamāhita，入定和未入定），修心和不修心（bhāvitacitta和abhāvitacitta，已修習的心和未修習的心），正如經中所廣說，乃至不解脫心和極解脫心（vimukta-citta和suvimukta-citta，未解脫的心和完全解脫的心）？這是第十對差別。 這說明了十對治心的差別。 關於欲界有四種心，窺基法師說：『五識中只有三種心，沒有有覆無記心（sāvaraṇa-avyākṛta，有煩惱覆障的無記心），因為其相貌不可得。』如果在上界，五識中就有這種無記心。這種有覆無記心只存在於意地（manodhātu，意識界）。見道位（darśanamārga，見道）只有不善心（akuśala，不善）。修道位（bhāvanāmārga，修道）的人如果做出惡行就是不善心，如果滋潤來生就是無記心。其餘可以類推。 在二十種心中，景法師說：『這裡欲界的變化唯是生得（naisargika，自然生起），通於三性心（善、惡、無記）都能變化。不同於毗曇宗認為欲界有修果心。』又說：『無色界也是這樣。』承接前面，就是說無色界也沒有工巧心（karmāṇa-citta，與工巧相關的意識）。應當知道無色界也沒有威儀變化心（iryāpatha-vikriyā-citta，與威儀相關的變化意識）。善心如地獄和上界一樣，是通於加行（prayoga，有意識的努力）和生得兩種善心。 窺基法師說：『如其他地方說無覆無記心有五種，為什麼不討論自性無記（prakṛti-avyākṛta，自性本然的無記）呢？』義法師說：『自性無記是長養等流等色法（rūpa，物質現象），這裡討論的是心，所以不涉及。』如果這樣，法執（dharma-graha，對法的執著）等心屬於哪種無記心呢？如《佛地論》所說，是異熟生（vipāka-ja，果報所生）的種類，所以歸於異熟無記（vipāka-avyākṛta，果報所生的無記）。威儀路（iryāpatha，威儀行為）、工巧處等可以類推。 欲界雖然有變化心，但不是通果（abhijñā-phala，神通果報）所生。因為沒有加行。因為神通果心必定是加行所生。因為入定時不是欲界的加行。神通果心不是欲界系（kāmadhātu，欲界）所攝。只有天龍藥叉等變化，唯是生得。是指能變化人形等種種化類，不是異熟生。如果這樣，四禪（dhyāna，禪定）所慮及的，在欲界變化為人等種種事情，這種所變之色（rūpa，物質現象）屬於哪個界系呢？義法師說：『隨見分心（darśana-bhāga-citta，見分心）是色界系（rūpadhātu，色界）。』如果這樣，下地粗糙的眼睛怎麼能看到上地細微的色呢？義法師說：『以上地色為根本，在上地另外變為欲界種類的色。』

【English Translation】 English version Q: How does one differentiate between having ignorance (avidyā) and being free from ignorance (vigata-avidyā), being scattered (vikṣipta) and being non-scattered (avikṣipta), being dull (styāna) and being free from dullness (vigata-styāna), being agitated (auddhatya) and being non-agitated (anuddhatya), being tranquil (śānta) and being non-tranquil (aśānta), having a concentrated mind (samāhita) and not having a concentrated mind (asamāhita), cultivating the mind (bhāvitacitta) and not cultivating the mind (abhāvitacitta), as extensively explained in the scriptures, and even between an unliberated mind (vimukta-citta) and a completely liberated mind (suvimukta-citta)? This is the tenth pair of distinctions. This clarifies the differences in the ten pairs of antidotal minds. Regarding the four types of minds in the Desire Realm (Kāmadhātu): Kuiji (窺基) says, 'Among the five consciousnesses (vijñāna), there are only three types of minds; there is no obscured and indeterminate mind (sāvaraṇa-avyākṛta), because its appearance is unattainable.' If in the higher realms, there is this indeterminate mind among the five consciousnesses. This obscured and indeterminate mind exists only in the mind element (manodhātu). The Path of Seeing (darśanamārga) has only unwholesome minds (akuśala). Those in the Path of Cultivation (bhāvanāmārga), if they commit evil deeds, it is an unwholesome mind; if it nourishes future lives, it is an indeterminate mind. The rest can be inferred. Among the twenty types of minds, Jing (景) says, 'Here, transformations in the Desire Realm are only naturally arising (naisargika), and minds of all three natures (wholesome, unwholesome, and indeterminate) can transform. This differs from the Sarvāstivāda (Vaibhāṣika) school, which believes that the Desire Realm has minds resulting from cultivation.' It is also said, 'The Formless Realm (Arūpadhātu) is also the same.' Following the previous statement, it means that the Formless Realm also lacks skillful minds (karmāṇa-citta). It should be known that the Formless Realm also lacks minds of dignified conduct and transformation (iryāpatha-vikriyā-citta). Wholesome minds are the same in the lower and upper realms, encompassing both intentional effort (prayoga) and naturally arising wholesome minds. Kuiji (窺基) says, 'As other places mention five types of unobscured and indeterminate minds, why not discuss self-natured indeterminate (prakṛti-avyākṛta)?' Yi (義) says, 'Self-natured indeterminate refers to material phenomena (rūpa) such as growth and outflow; this discussion concerns the mind, so it is not included.' If so, to which type of indeterminate mind do minds such as attachment to phenomena (dharma-graha) belong? As stated in the Buddhabhūmi Sūtra, they are of the nature of resultant-born (vipāka-ja), so they are categorized as resultant indeterminate (vipāka-avyākṛta). Conduct, skillful activities, and so on can be inferred. Although the Desire Realm has transformative minds, they are not produced by the fruits of supernormal powers (abhijñā-phala). This is because they lack intentional effort. Because minds of supernormal power fruits must be produced by intentional effort. Because entering samādhi (定) is not an intentional effort of the Desire Realm. Minds of supernormal power fruits are not included in the Desire Realm (kāmadhātu). Only transformations by devas, nāgas, yakshas, etc., are naturally arising. This refers to the ability to transform into human forms and various other types of transformations, not resultant-born. If so, the objects contemplated in the four dhyānas (禪定), such as transforming into humans and various other things in the Desire Realm, to which realm does this transformed matter (rūpa) belong? Yi (義) says, 'The mind of the seeing-aspect (darśana-bhāga-citta) belongs to the Form Realm (rūpadhātu).' If so, how can the coarse eyes of the lower realm see the subtle forms of the upper realm? Yi (義) says, 'The forms of the upper realm are the foundation, and on top of that, they are transformed into forms of the Desire Realm.'

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令欲界人下眼能見。此欲界種類色。色界見變仍色界系。還是細法。云何令見。以為粗種類故。所以令見。無色界無身亦無威儀。論云。如色界無工巧不言威儀變化者。此略不論。上界同無者。此中論。如顯揚第十八云。無色除變化威儀。故知此略。有云以此證知無色界有變化威儀心。如無色界定心。於一切色得大自在。亦有變化心。有菩薩依彼定起行住。如八地已上菩薩等。何妨亦有威儀心。此並是善是無漏若爾。即是學心等攝。相似變化心等。故名變化心。如通果心無記者發異熟威儀無記者。彼地即無。即通三乘凡夫語。不約不可思議。故言亦爾。測云。威儀變化通無色界故。名二十心。論不簡故。重辨十對中。云有三品。一未發趣定品。謂欲界未求定人。二雖已發趣未得定品。即求定未得人。三者已得定人。此復二種。一不清凈。謂伏惑得未至定。二極清凈。謂得根本定。于初品中。或時具起貪瞋癡等三對染心。或時起善無記心。由貪等纏系遠離故。但令貪等不行。即名無貪瞋癡。未至定要是善心。無記亦是。第二品中或時于彼不正安處心便掉舉等者。基云。準八纏五蓋中亦有惡作。以修止時惛沉睡眠為障觀時亦同。此中略而不論不寂靜。若即以沉掉為體重來何為。以障舍故寂靜者是舍。不然更取嫉及慳以為體

【現代漢語翻譯】 現代漢語譯本 爲了讓欲界的人用肉眼能夠看見，這欲界（Kāmadhātu）的種類、界限、顯現的變化仍然是屬於細微的法。要如何才能讓他們看見呢？因為（這些變化）是粗顯的種類，所以才能讓他們看見。無色界（Arūpadhātu）的天人沒有身體，也沒有威儀。論中說，就像無色界的天人沒有工巧變化，所以不說威儀變化。這裡是省略了不說。上界（指色界和無色界）同樣沒有威儀變化，這一點在《瑜伽師地論》（Yogācārabhūmi-śāstra）第十八卷中有提到：『無色界沒有變化和威儀』。由此可知這裡是省略了。有人說，以此可以證明無色界的天人有變化和威儀的心，就像無色界的禪定之心，對於一切色法都能得到大自在，也有變化的心。有些菩薩依靠那種禪定而起身行動，就像八地以上的菩薩等。為什麼不能有威儀的心呢？這些都是善的、無漏的。如果這樣，那就是學心等所攝。相似的變化心等，所以名為變化心。就像神通的果報之心，是無記性的，所發出的異熟威儀也是無記性的。那個地（指無色界）就沒有（威儀）。這裡是通於三乘的凡夫所說，不是指不可思議的境界，所以說『亦爾』（也是這樣）。測師說，威儀變化通於無色界，所以名為二十心。論中沒有簡別。重新辨別十對中，說有三種品類：一是未發趣定品，指欲界還沒有尋求禪定的人；二是雖已發趣但未得定品，即尋求禪定但還沒有得到的人；三是已經得到禪定的人。這又分為兩種：一是不清凈，指通過伏惑而得到未至定（Anāgamya-samādhi）；二是極清凈，指得到根本定（Mūla-samādhi）。在初品中，有時會同時生起貪、嗔、癡等三對染污心，有時會生起善心和無記心。因為貪等煩惱的纏縛和繫縛，所以遠離了貪等煩惱的束縛，只是讓貪等煩惱不行動，就名為無貪、無嗔、無癡。未至定一定是善心，無記心也是。在第二品中，有時對於那個（禪定）不正安住，心就掉舉等。窺基（Kuiji）說，按照八纏和五蓋中也有惡作（Kaukṛtya）。因為修止的時候，昏沉和睡眠是障礙，修觀的時候也是一樣。這裡省略了不說不寂靜。如果直接以沉掉作為體性，那又如何呢？因為障礙了舍（Upekṣā），所以寂靜就是舍。不然就再取嫉妒和慳吝作為體性。

【English Translation】 English version To enable beings in the Desire Realm (Kāmadhātu) to see with their physical eyes, the types, boundaries, and manifested changes of this Desire Realm are still considered subtle dharmas. How can they be made visible? Because these changes are of a coarser nature, they can be seen. Beings in the Formless Realm (Arūpadhātu) have no bodies and no dignified conduct (威儀, wēiyí). The treatise states that just as beings in the Formless Realm have no skillful transformations, dignified conduct and transformations are not mentioned. This is an omission. The higher realms (referring to the Form Realm and Formless Realm) also lack dignified conduct and transformations, as mentioned in the Yogācārabhūmi-śāstra (瑜伽師地論) , Chapter 18: 'The Formless Realm lacks transformations and dignified conduct.' This indicates an omission here. Some argue that this proves beings in the Formless Realm have minds capable of transformations and dignified conduct, just as the meditative mind of the Formless Realm can attain great freedom over all forms and also possesses a mind capable of transformations. Some Bodhisattvas rely on that meditative state to arise and act, like Bodhisattvas of the Eighth Ground (八地) and above. Why couldn't they also have a mind capable of dignified conduct? These are all wholesome and unconditioned. If so, they are included within the learning mind, etc. Similar transformation minds are therefore called transformation minds. Just like the mind resulting from supernormal powers, which is neutral, the resulting dignified conduct is also neutral. That realm (referring to the Formless Realm) lacks (dignified conduct). This is spoken in terms of ordinary beings of the Three Vehicles, not referring to inconceivable states, hence the saying 'also thus' (亦爾, yì ěr). Master Ce (測師) says that dignified conduct and transformations are common to the Formless Realm, hence the name 'twenty minds.' The treatise does not differentiate. Re-examining the ten pairs, it is said there are three categories: first, those who have not yet embarked on meditative practice, referring to those in the Desire Realm who have not yet sought meditation; second, those who have embarked but not yet attained meditative states, meaning those who are seeking meditation but have not yet attained it; third, those who have already attained meditative states. This is further divided into two types: one is impure, referring to those who have attained the Anāgamya-samādhi (未至定) through subduing afflictions; the other is extremely pure, referring to those who have attained the Mūla-samādhi (根本定). In the first category, sometimes all three pairs of defiled minds—greed, hatred, and delusion—arise simultaneously, and sometimes wholesome and neutral minds arise. Because of the entanglement and binding of afflictions like greed, they are separated from the bondage of greed, etc., and merely prevent greed, etc., from acting, which is called non-greed, non-hatred, and non-delusion. The Anāgamya-samādhi must be a wholesome mind, and the neutral mind is also. In the second category, sometimes one does not properly abide in that (meditative state), and the mind becomes agitated, etc. Kuiji (窺基) says that according to the Eight Entanglements and Five Coverings, there is also remorse (Kaukṛtya, 惡作). Because dullness and sleep are obstacles during the practice of cessation, it is the same during the practice of contemplation. Here, non-tranquility is omitted. If agitation and dullness are directly taken as the essence, then what? Because it obstructs equanimity (Upekṣā, 舍), tranquility is equanimity. Otherwise, jealousy and stinginess are taken as the essence.

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性。纏蓋中如此說故。第四蘊次第。中。初約五義辨次第。后據二事以辨。前中。如小論毗婆沙俱舍有多次第。不能煩舉。此中雖有五種義。前色后識所以次第。第一生起所作次第中先說色蘊次說識蘊者。眼色為緣即是色蘊。能生眼識即是識蘊。由色及識為依受想行等心法生。依此次第即說色識受想行如此次第也。第二對治次第中。第三心為我倒。景雲。不同小論計心為常。今說外道計心為我。故識。為第三。無常計常者。通計想行蘊為常。即想為第四。行為第五。基云。此據多分分別所計為我故心為我倒。余處據俱生一切時計為我故法為我倒。此二俱得。第三流轉次第中。色蘊最初。受為第二。想為第三。想取像貌名采畫境。行為第四。一是所滿者。是識第五。安立次第中。初廣辨。后略收。安立所了是色。有苦有樂是受。隨起言說者是想。及愚智者是行。等者等取于識。下據二事以辨次第。依我眾具事立前四蘊。依於我事立后識蘊。謂我依身者。是色。于諸境界受用苦樂者。是受。於己於他隨起言說者。是想。此之二種依法非法方得積集者。此受想二依行蘊中法非法故方得積集。第五明攝。中。初明六種攝。次明十種攝。后明除取攝法分齊。初中。言色蘊攝六有支少分者。謂行。名色。六處。有生．老死．處非處

【現代漢語翻譯】 現代漢語譯本 性（自性）。纏蓋（煩惱覆蓋）中如此說故。第四蘊次第（五蘊的排列順序）。中（在此）初約五義辨次第（首先從五個方面辨析排列順序），后據二事以辨（然後根據兩件事來辨析）。前中（在前面一部分中），如小論（小乘論典）《毗婆沙》（《大毗婆沙論》）《俱舍》（《俱舍論》）有多次第（有多種排列順序），不能煩舉（不能一一列舉）。此中雖有五種義（這裡雖然有五種意義），前色后識所以次第（但色蘊在前，識蘊在後是有原因的）。第一生起所作次第中（從生起作用的順序來說），先說色蘊次說識蘊者（先說色蘊再說識蘊的原因是），眼色為緣即是色蘊（眼和色作為條件就是色蘊），能生眼識即是識蘊（能夠產生眼識的就是識蘊）。由色及識為依受想行等心法生（由於以色和識為依靠，受、想、行等心法才產生），依此次第即說色識受想行如此次第也（依照這個順序，就說色、識、受、想、行是這樣的順序）。 第二對治次第中（從對治的角度來說）。第三心為我倒（第三個是心，因為有我執顛倒）。景雲（景法師說），『不同小論計心為常（不同於小乘論典認為心是常），今說外道計心為我（現在說的是外道認為心是我）。』故識為第三（所以識是第三個）。無常計常者（把無常的當成常的），通計想行蘊為常（普遍認為想蘊和行蘊是常），即想為第四（那麼想就是第四個），行為第五（行就是第五個）。基云（窺基法師說），『此據多分分別所計為我故心為我倒（這是根據大部分情況，分別執著心為我，所以說心是我執顛倒）。余處據俱生一切時計為我故法為我倒（其他地方根據俱生且在一切時都執著法為我，所以說法是我執顛倒）。』此二俱得（這兩種說法都成立）。第三流轉次第中（從流轉的順序來說），色蘊最初（色蘊最開始），受為第二（受是第二個），想為第三（想是第三個），想取像貌名采畫境（想取事物的形象，名為采畫境），行為第四（行是第四個），一是所滿者（一是被充滿的），是識第五（是識，是第五個）。 安立次第中（從安立的順序來說），初廣辨（開始廣泛辨析），后略收（然後簡略總結）。安立所了是色（安立所認識的是色），有苦有樂是受（有痛苦有快樂是受），隨起言說者是想（隨著產生言語表達的是想），及愚智者是行（以及愚笨和聰慧的人是行），等者等取于識（『等』字等同於取識）。下據二事以辨次第（下面根據兩件事來辨析順序）。依我眾具事立前四蘊（依靠我的各種工具來建立前四個蘊），依於我事立后識蘊（依靠我這件事來建立後面的識蘊）。謂我依身者（說我依靠身體），是色（是色蘊）。于諸境界受用苦樂者（在各種境界中感受苦樂的），是受（是受蘊）。於己於他隨起言說者（對於自己和他人，隨著產生言語表達的），是想（是想蘊）。此之二種依法非法方得積集者（這兩種依靠合法和非法才能積累的），此受想二依行蘊中法非法故方得積集（這受蘊和想蘊兩種依靠行蘊中的合法和非法才能積累）。 第五明攝（第五說明包含關係）。中（其中），初明六種攝（首先說明六種包含關係），次明十種攝（其次說明十種包含關係），后明除取攝法分齊（最後說明除去和取捨所包含的法的界限）。初中（首先），言色蘊攝六有支少分者（說色蘊包含十二有支中的少部分），謂行（行蘊），名色（名色），六處（六處），有生（有），老死（老死），處非處（是處非處）。

【English Translation】 English version Nature (svabhava). It is said so in the context of afflictions covering (kleśa-āvaraṇa). The order of the fourth skandha (aggregate). In this section, first, the order is distinguished based on five meanings; then, it is distinguished based on two matters. In the former part, as in the treatises of the Lesser Vehicle, such as the Vibhasha (Mahavibhasha Shastra) and the Kosha (Abhidharmakosha), there are multiple orders, which cannot be exhaustively listed. Although there are five meanings here, there is a reason why the form skandha (rupa-skandha) comes before the consciousness skandha (vijnana-skandha). In the first order of arising and function, the reason why the form skandha is discussed first and the consciousness skandha is discussed second is that the eye and form are conditions, which is the form skandha. What can generate eye consciousness is the consciousness skandha. Because mental dharmas such as feeling (vedana), perception (samjna), and volition (samskara) arise based on form and consciousness, according to this order, it is said that form, consciousness, feeling, perception, and volition are in this order. In the second order of counteracting (pratipaksha), the third is the mind, because of the inverted view of self (atma-viparyasa). Jing (Master Jing) said, 'It is different from the Lesser Vehicle treatises that consider the mind to be permanent; now it is said that the non-Buddhists consider the mind to be the self.' Therefore, consciousness is the third. Those who consider the impermanent to be permanent generally consider the perception and volition skandhas to be permanent; thus, perception is the fourth, and volition is the fifth. Ji (Master Kuiji) said, 'This is based on the majority of cases, where the mind is separately clung to as the self; therefore, it is said that the mind is the inverted view of self. In other places, based on the co-arising and constant clinging to dharmas as the self, it is said that dharmas are the inverted view of self.' Both of these explanations are valid. In the third order of transmigration (samsara), the form skandha is the first, feeling is the second, perception is the third. Perception takes on the appearance of things, called 'drawing the object.' Volition is the fourth; one is what is filled, which is consciousness, the fifth. In the order of establishment (sthapana), first, there is extensive analysis, then a brief summary. What is established as understood is form; what has suffering and happiness is feeling; what arises with speech is perception; and the foolish and wise are volition. 'Etc.' includes consciousness. Below, the order is distinguished based on two matters. The first four skandhas are established based on the aggregates of 'I,' and the later consciousness skandha is established based on the matter of 'I.' That 'I' relies on the body is form. That one experiences suffering and happiness in various realms is feeling. That one spontaneously speaks about oneself and others is perception. That these two can only be accumulated through lawful and unlawful means is because these two, feeling and perception, rely on the lawful and unlawful aspects of the volition skandha to be accumulated. Fifth, explaining inclusion (samgraha). Among them, first, explaining six types of inclusion; second, explaining ten types of inclusion; and third, explaining the boundaries of dharmas included by exclusion and selection. First, it is said that the form skandha includes a small portion of the six limbs of existence (bhava-anga), namely volition (samskara), name and form (nama-rupa), the six sense bases (shadayatana), existence (bhava), old age and death (jara-marana), and what is appropriate and inappropriate (sthana-asthana).

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通於萬法。今但取色亦名少分。七根全者。謂五色根。及男女根。受蘊攝三有支少分者。謂名色生老死。五根全者。謂五受根。三根少分者。三無漏根。想蘊攝三有支少分者。名色生老死。不攝諸根者。基云。以為慧所覆故非根。如憶事時謂言慧憶以覆想故所以非根。又非根增上義。世間雜染增上。生死雜染增上。如經應思。行蘊攝四有支全者。謂無明觸愛取。五有支少分者。謂行名色有生老死。六根全者。信等五及命。三根少分者。三無漏。識蘊攝一有支全者。謂識支。四有支少分。謂名色六處生老死。不言有者。據業有故。一根全。謂意。三根少分。謂三無漏。次解十種攝。中。界攝者。此即以因攝果。相攝謂自相共相所攝者。謂變現等是色等自相。積聚義是蘊共相故。種類攝謂蘊等遍自種類所攝者。且如現色礙故名色。過未非礙礙類名色。乃至過未識體是了別類故亦名為識。分位攝者。如樂受生時隨順樂受前後諸蘊總名樂蘊等。不相離攝中。三藏云。謂極微聚不相離有爾所攝界等。基云。準如對法。一切法有色即心亦是不相離。故一切皆色。心所亦名心等。時攝者。過去攝過去乃至剎那。方攝中。或依此生者。謂識依色生等。全攝中。基云。如說色等五蘊為攝義法答全攝有為。基云。有漏無漏諸蘊及三性蘊等。

【現代漢語翻譯】 現代漢語譯本 通達一切法。現在只取色法，也只算是少部分。七根齊全，指的是五色根（眼、耳、鼻、舌、身五種感覺器官），以及男女根（生理性別特徵）。受蘊（感受的集合）包含三有支（三有，即欲有、色有、無色有）的少部分，指的是名色（精神和物質的結合）、生、老、死。五根齊全，指的是五受根（苦、樂、喜、憂、舍五種感受）。三根少部分，指的是三無漏根（未知當知根、已知根、無知根，是通往解脫的智慧）。想蘊（表象的集合）包含三有支的少部分，指的是名色、生、老、死。不包含諸根，窺基（唐代法相宗大師）解釋說：『因為被智慧所覆蓋，所以不是根。比如回憶事情的時候，說是智慧在回憶，因為智慧覆蓋了表象，所以表象不是根。』而且根有增上的意義，世間的雜染（煩惱）會增長，生死的雜染會增長，如經文所說應該思考。行蘊（意志行為的集合）包含四有支（四有，即本有、死有、中有、生有）的全部，指的是無明（對真理的無知）、觸（感覺）、愛（貪愛）、取（執取）。五有支的少部分，指的是行、名色、有（業力）、生、老、死。六根齊全，指的是信等五根（信、精進、念、定、慧五種善法）以及命根（維持生命的能力）。三根少部分，指的是三無漏根。識蘊（識別的集合）包含一有支的全部，指的是識支（最初的意識）。四有支的少部分，指的是名色、六處（感覺器官與感覺對象的結合）、生、老、死。沒有說『有』，是因為根據業力而有。一根齊全，指的是意根（思維器官）。三根少部分，指的是三無漏根。 接下來解釋十種包含關係。界包含，這是以因包含果。相包含，指的是自相（自身獨特的性質）和共相（普遍的性質）所包含的，比如變現等是色等的自相，積聚的意義是蘊的共相。種類包含，指的是蘊等普遍被自身種類所包含，比如現在的色法因為有障礙所以叫做色，過去和未來的色法雖然沒有障礙，但因為是障礙的同類，所以也叫做色。乃至過去和未來的識的本體，因為是了別的同類，所以也叫做識。分位包含，比如樂受產生的時候，隨著樂受的前後諸蘊，總稱為樂蘊等。不相離包含，三藏（經、律、論）中說：『指的是極微（物質的最小單位）聚集在一起，不相分離，因此被爾所攝界等包含。』窺基解釋說：『參照《對法論》，一切法有色法，心也是不相分離的，所以一切都是色法，心所法也叫做心等。』時間包含，過去包含過去，乃至剎那。方位包含，或者依靠此而生，指的是識依靠色而生等。全部包含，窺基解釋說：『比如所說的色等五蘊，作為包含的意義，回答說全部包含有為法。』窺基解釋說：『有漏（有煩惱）和無漏（無煩惱）的諸蘊，以及三性（善、惡、無記）的蘊等。

【English Translation】 English version Penetrating all Dharmas. Now, only taking form (rupa) is also called a small part. The seven complete roots refer to the five sense-organs (eye, ear, nose, tongue, body) and the male and female roots (physiological gender characteristics). The aggregate of feeling (vedana-skandha) includes a small part of the three realms of existence (tri-bhava: kama-bhava, rupa-bhava, arupa-bhava), referring to name and form (nama-rupa, the combination of mind and matter), birth, old age, and death. The five complete roots refer to the five feeling-roots (suffering, pleasure, joy, sorrow, equanimity). The three roots as a small part refer to the three unconditioned roots (anajñatamajñasyami, ajñendriya, ajñatavindriya, the wisdom leading to liberation). The aggregate of perception (samjña-skandha) includes a small part of the three realms of existence, referring to name and form, birth, old age, and death. Not including the roots, Kui Ji (a prominent Faxiang Buddhist master of the Tang Dynasty) explains: 'Because it is covered by wisdom, it is not a root. For example, when recalling something, it is said that wisdom is recalling, because wisdom covers perception, so perception is not a root.' Moreover, a root has the meaning of increase; worldly defilements (kleshas) increase, and the defilements of birth and death increase, as the sutras say, one should contemplate. The aggregate of mental formations (samskara-skandha) includes all of the four realms of existence (catur-bhava: janma-bhava, sthiti-bhava, jara-bhava, marana-bhava), referring to ignorance (avidya, lack of knowledge of the truth), contact (sparsha, sensation), craving (trishna, desire), and grasping (upadana, clinging). A small part of the five realms of existence refers to action, name and form, existence (karma), birth, old age, and death. The six complete roots refer to the five roots of faith, etc. (faith, diligence, mindfulness, concentration, wisdom) and the life-root (jivitendriya, the ability to sustain life). The three roots as a small part refer to the three unconditioned roots. The aggregate of consciousness (vijnana-skandha) includes all of one realm of existence, referring to the consciousness-factor (vijnana). A small part of the four realms of existence refers to name and form, the six sense-fields (the combination of sense organs and sense objects), birth, old age, and death. Not mentioning 'existence' is because it exists according to karma. One root is complete, referring to the mind-root (manas). The three roots as a small part refer to the three unconditioned roots. Next, explaining the ten kinds of inclusion. Realm inclusion is taking the cause to include the effect. Characteristic inclusion refers to what is included by the self-characteristic (unique properties) and the common characteristic (universal properties), such as manifestation, etc., being the self-characteristic of form, etc., and the meaning of accumulation being the common characteristic of aggregates. Category inclusion refers to aggregates, etc., being universally included by their own category, for example, present form is called form because it has obstruction; past and future forms, although they do not have obstruction, are called form because they are of the same category as obstruction. Even the essence of past and future consciousness is also called consciousness because it is of the same category as discernment. Phase inclusion refers to, for example, when pleasant feeling arises, the aggregates before and after the pleasant feeling are collectively called the pleasant aggregate, etc. Non-separation inclusion, the Tripitaka (Sutras, Vinaya, Shastras) says: 'Refers to extremely small particles (paramanu, the smallest unit of matter) gathering together without separating, therefore being included by the realm, etc., that is so much.' Kui Ji explains: 'Referring to the Abhidharma, all dharmas have form, and mind is also inseparable, so everything is form, and mental factors are also called mind, etc.' Time inclusion, the past includes the past, even a moment. Direction inclusion, or arising depending on this, refers to consciousness arising depending on form, etc. Complete inclusion, Kui Ji explains: 'For example, the mentioned five aggregates of form, etc., as the meaning of inclusion, answer that all conditioned dharmas are completely included.' Kui Ji explains: 'The aggregates with defilements (conditioned) and without defilements (unconditioned), and the aggregates of the three natures (wholesome, unwholesome, neutral), etc.'

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皆具五蘊攝。少分攝者。景雲。如說諸色攝蘊少分。乃至諸識攝蘊少分。又色蘊中有十一種。但取一種。名攝少分。勝義攝者。以理攝事。一切法盡。無有一法出如理外。下解除取門。景雲。如說除色蘊。余蘊攝義蘊界處耶。答。攝四蘊全。七界全。法界少分。意處全。法界處少分。除法界。諸餘界攝機界處蘊。解云。攝十七界。十一處全。識蘊全。色蘊少分。除意處。余諸處攝幾處幾蘊界耶。答。十處全。四蘊全。十界全。今時於三科法中各取一法攝一切法盡。謂取色蘊即攝色蘊十界十入全一少分。由取法界故。即攝法界法處全受想行蘊全。又攝色蘊少分。謂法界中五種色。由取意處故。即攝意處心界。若取色蘊。即攝十一種色。若取法界。即攝八十七法。謂心所有五十三。色有二種。律儀不律儀色及三摩地所行色。不相應行有二十四種。無為有八。若取意處。即攝七心界及識蘊。第六明依止中。依止中六處色蘊轉者。景雲。一造舍宅等。二壁障及衣服等。三資具床榆等衣食等物。四即五根。五即扶根塵。六定境界色。基云。一謂地金輪等。三二謂舍壁等。三謂衣服床等。四根。五扶根。六謂神通定宅。不言無表等色及自在定色者。以無別惑攝不盡。依七處四蘊轉等者。基云。樂欲希望何別。初于已得境。二于未得

【現代漢語翻譯】 現代漢語譯本 皆被五蘊所包含。少分包含的情況，如景雲所說：『例如說諸色包含色蘊的少部分，乃至諸識包含識蘊的少部分。』又如色蘊中有十一種，只取其中一種，稱為包含少分。勝義包含的情況，是用道理來包含事物，一切法都包含在內，沒有一種法超出如理之外。 下面解釋排除和取捨的門徑。景雲說：『例如說排除色蘊，其餘的蘊是否包含意蘊、界、處呢？』回答是：包含四蘊全部，七界全部，法界少分，意處全部，法界處少分。排除法界，其餘的界包含機界處蘊。解釋說：包含十七界，十一處全部，識蘊全部，色蘊少分。排除意處，其餘的處包含幾個處、幾個蘊、界呢？回答是：十處全部，四蘊全部，十界全部。現在於三科法中各取一法來包含一切法，就是說取色蘊就包含色蘊十界十入全部和一部分。由於取法界，就包含法界法處全部，受想行蘊全部，又包含色蘊少分，即法界中的五種色。由於取意處，就包含意處心界。如果取色蘊，就包含十一種色。如果取法界，就包含八十七法，即心所有法五十三種，色法有兩種，律儀不律儀色以及三摩地所行色，不相應行有二十四種，無為法有八種。如果取意處，就包含七心界及識蘊。 第六，說明依止。在依止中，六處色蘊的轉變，景雲說：一是建造房屋等，二是墻壁和衣服等，三是資具床榻等衣食等物，四是五根，五是扶根塵，六是定境界色。基云說：一是地金輪等，三二是房屋墻壁等，三是衣服床等，四是根，五是扶根，六是神通定宅。這裡沒有說無表色等以及自在定色，因為沒有其他的迷惑不能完全包含。依七處四蘊轉變等，基云說：樂欲和希望有什麼區別？最初是對已得到的境界，其次是對未得到的境界。

【English Translation】 English version All are encompassed by the five skandhas (pañca-skandha, five aggregates of existence). 'Partial' encompassment, as Jingyun says: 'For example, it is said that forms (rūpa) encompass a small part of the form skandha, and so on, up to consciousnesses (vijñāna) encompassing a small part of the consciousness skandha.' Also, within the form skandha there are eleven types, but taking only one of them is called 'encompassing a small part'. 'Ultimate' encompassment is using reason to encompass things, so that all dharmas (dharma, phenomena) are included, and no dharma exists outside of reason. Below, explain the gateways of exclusion and selection. Jingyun says: 'For example, if the form skandha is excluded, do the remaining skandhas encompass the meaning skandha (artha-skandha), realms (dhātu), and bases (āyatana)?' The answer is: they encompass all four skandhas, all seven realms, a small part of the dharma realm (dharma-dhātu), all of the mind base (manāyatana), and a small part of the dharma realm base (dharma-dhātu-āyatana). Excluding the dharma realm, the remaining realms encompass the faculty realms, bases, and skandhas. The explanation is: they encompass seventeen realms, all eleven bases, all of the consciousness skandha, and a small part of the form skandha. Excluding the mind base, how many bases, skandhas, and realms do the remaining bases encompass? The answer is: all ten bases, all four skandhas, and all ten realms. Now, taking one dharma from each of the three categories of dharmas encompasses all dharmas, which means taking the form skandha encompasses all of the form skandha, ten realms, and ten entrances (āyatana), completely and partially. Because the dharma realm is taken, it encompasses all of the dharma realm and dharma base, all of the feeling (vedanā), perception (saṃjñā), and volition (saṃskāra) skandhas, and also encompasses a small part of the form skandha, which is the five types of form in the dharma realm. Because the mind base is taken, it encompasses the mind base and mind realm. If the form skandha is taken, it encompasses the eleven types of form. If the dharma realm is taken, it encompasses eighty-seven dharmas, which are fifty-three mental factors (citta-caitta), two types of form (regulated and unregulated form, and the form experienced in samādhi), twenty-four non-associated formations (citta-viprayukta-saṃskāra), and eight unconditioned dharmas (asaṃskṛta-dharma). If the mind base is taken, it encompasses the seven mind realms and the consciousness skandha. Sixth, explain the support (āśraya). Regarding the transformations of the six bases (ṣaḍāyatana) and the form skandha within the support, Jingyun says: first, building houses, etc.; second, walls and clothing, etc.; third, resources such as beds, clothing, food, and other items; fourth, the five roots (pañcendriya); fifth, the supporting root dust (upastambha-rūpa); sixth, the form of the realm of concentration (samādhi). Ji says: first, the earth-gold wheel, etc.; three and two are houses, walls, etc.; three are clothing, beds, etc.; four are the roots; five are the supporting roots; six are the abodes of supernatural powers and concentration. The reason for not mentioning unmanifested form (avijñapti-rūpa) and the form of self-mastery concentration (vaśitā-samādhi-rūpa) is that they cannot be completely encompassed without other delusions. Regarding the transformations of the four skandhas in the seven bases, etc., Ji says: what is the difference between desire (chanda) and hope (āśā)? The former is for an already obtained object, and the latter is for an unobtained object.

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境。即緣未來過去生隨應。境界者。現前任運境界。尋伺者。雖上諸經亦有尋伺。然功能各別。尋伺但思未得已得境界而起尋伺不生。又即欲希望和合等者。希和合故。此欲界出家者。此是此境界尋伺中攝。此受用欲者依止四處。住律儀者依止正知。已得近分定者。依止清凈方便。安住根本定者。依止清凈。上來於蘊善巧中以六義分別蘊竟。自下第二約名色二義明蘊善巧。于中將辨。先許說色。然後說者。分別色中。先問后辨。辨中先舉一頌列其十門。次第解釋。一物．二微細．三生起．四安立．五流．六業．七剎那．八獨．九所行．十相離。物中七門分別。初明同處多少。問色蘊眼幾物所攝者。物是體事。問意。且如眼根於十八界中幾界所攝。答。若據相攝唯有一物等者。若自相明攝唯攝眼根自性。謂眼識所依舉果取因。若據不相離攝則有七物等者。此據同處不相離。補闕云。凡明不相離有三。一同處不相離。謂從前業感得眼根。于生有位眼根將起。地大先生據其處所。后至失處支中時眼根始生。同時同處。後有身根地大及扶根四塵。如此七物和合成一體遍相入。如一室中燃眾燈光體遍相入不可言說在此在彼。亦如桃等果子生時隨其大小體但是一不得說言眾微整合。是名同處不相離。能此七物同處不相離法要是同性

【現代漢語翻譯】 現代漢語譯本 境。即緣未來過去生隨應。境界指的是，現前自然呈現的境界。尋伺指的是，雖然之前的經典中也有尋伺，但功能各有不同。尋伺只是思索未得到和已得到的境界而生起，不起其他尋伺。又如慾望、希望和合等，因為希望和合的緣故。此欲界出家者，這是此境界尋伺中所包含的。此受用慾望者，依止四處。住律儀者，依止正知。已得近分定者，依止清凈方便。安住根本定者，依止清凈。上面在蘊的善巧中，用六種意義分別了蘊。下面第二部分，將要從名色二義來闡明蘊的善巧。其中，先允許說色，然後說。在分別色中，先提問，后辨析。辨析中，先舉出一首偈頌，列出十個方面，然後依次解釋。一、物；二、微細；三、生起；四、安立；五、流；六、業；七、剎那；八、獨；九、所行；十、相離。在『物』這個方面，用七個方面來分別。首先說明同處有多少。問：色蘊中的眼，被幾個『物』所攝？『物』是體事，這裡是問這個意思。比如眼根，在十八界中被幾界所攝？答：如果從自相來說，只攝一物等。如果從自相來說明，只攝眼根的自性。這是用結果來推導原因，即眼識所依。如果從不相離的角度來說，則有七物等。這是從同處不相離的角度來說的。《補闕》中說，凡是說明不相離，有三種：一同處不相離，指的是從前業感得眼根，在生有位，眼根將要生起時，地大先生，佔據其處所，后至失處支中時，眼根才開始生起。同時同處，後有身根、地大以及扶根四塵。如此七物和合成一體，互相遍入。就像一間屋子裡點燃許多燈，光芒互相遍入，無法說清在此在彼。也像桃子等果子，生的時候，隨著大小，體只有一個，不能說是由眾多微塵整合。這叫做同處不相離。能使這七物同處不相離的法，必須是同性。

【English Translation】 English version Condition. That is, it arises in accordance with future and past lives. 'Condition' (境) refers to the present, naturally occurring condition. 'Investigation and analysis' (尋伺) refers to the fact that although investigation and analysis also exist in previous sutras, their functions are different. Investigation and analysis only arise from contemplating unattained and attained conditions, and do not give rise to other investigation and analysis. Furthermore, such as desire, hope, and union, are due to the hope of union. This desire realm renunciate (欲界出家者) is included in the investigation and analysis of this condition. This enjoyer of desires (受用欲者) relies on four foundations. One who abides by the precepts (住律儀者) relies on right knowledge. One who has attained the access concentration (已得近分定者) relies on pure means. One who dwells in the fundamental concentration (安住根本定者) relies on purity. Above, in the skillful means of aggregates (蘊), the aggregates have been distinguished using six meanings. Below, in the second part, the skillful means of aggregates will be elucidated from the two meanings of name and form (名色). Among them, first allow the discussion of form (色), and then discuss. In distinguishing form, first ask, then analyze. In the analysis, first cite a verse listing ten aspects, and then explain them in order. One, substance (物); two, subtle (微細); three, arising (生起); four, establishment (安立); five, flow (流); six, karma (業); seven, instant (剎那); eight, unique (獨); nine, object (所行); ten, separation (相離). In the aspect of 'substance', distinguish using seven aspects. First, explain how many are in the same place. Question: How many 'substances' (物) are included in the eye of the aggregate of form (色蘊)? 'Substance' is the essence of the thing, this is what is being asked here. For example, how many realms are included in the eye-faculty (眼根) in the eighteen realms? Answer: If according to self-nature, it only includes one substance, etc. If explaining from self-nature, it only includes the self-nature of the eye-faculty. This is using the result to infer the cause, that is, what the eye-consciousness relies on. If from the perspective of non-separation, then there are seven substances, etc. This is from the perspective of non-separation in the same place. The Buque (補闕) says that there are three types of non-separation: one, non-separation in the same place, which refers to the eye-faculty obtained from previous karma. In the stage of arising, when the eye-faculty is about to arise, the earth element (地大) arises first, occupying its place. Later, when it reaches the stage of loss, the eye-faculty begins to arise. At the same time and in the same place, there are the body-faculty (身根), the earth element, and the four dusts that support the faculty (扶根四塵). Thus, these seven substances combine into one entity, interpenetrating each other. Just like lighting many lamps in a room, the light interpenetrates each other, and it is impossible to say clearly that it is here or there. It is also like peaches and other fruits, when they are born, the body is only one, regardless of size, and it cannot be said that it is composed of many dust particles. This is called non-separation in the same place. The dharma that enables these seven substances to be non-separated in the same place must be of the same nature.

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。謂報同報是。長養同是長養。若報與長養異性相望。即是相雜不相離攝。穀麥等聚。即名和合不相離攝。第一問。如報眼與長養眼根及二種塵大。同在一身處所不別不可說言在此在彼。報在於內長養居外。若內外相遍則處所無別。云何不同處不相離耶。解云。報色疏。中間容愛長養根大。如水處沙性類不同據處所異。故不得名同處不相離。以報長養二根二大二種四塵彼此相礙不相遍入故。報大與報根塵自體相遍同一處所。長養地大與長養根塵自相遍入。名同處不相離。以二地大法爾相礙。二色二香等亦相妨礙。故報長養不得相離以說名同處不相離。第二問。如等心諸天。身量極大。來至佛所各住一毛端量。體遍相入處所不殊。又同是報。云何不名同處不相離攝。解云。彼天報色清凈猶如燈光不相礙妨。然各隨業自見。彼此分齊不同。不得說名同處不相離。始終一處。彼天不爾。集散非恒。故非同處。第三問。已知同處不相離要是自性。報與長養但名相離。未知如此相離為集歸成粗。為隨大小一物而生非整合耶。解云。今大乘說內外諸色隨前業起。隨其大小但是一物而非整合。第四問。現身發毛爪齒從頭至足有報長養四塵地大假合成身有多分數。云何得言是一物生非整合耶。解云。如此眾色雖性類別。由因緣力同時處

【現代漢語翻譯】 現代漢語譯本： 所謂『報同報是』，是指果報相同，本質也相同。『長養同是長養』，是指滋養相同，本質也相同。如果果報和滋養在性質上相互區別，那麼就是相互夾雜但不互相分離的攝屬關係。就像穀物和麥子等聚集在一起，就稱為和合但不互相分離的攝屬關係。這是第一個問題：比如果報眼和滋養眼根以及兩種塵大（指地、水、火、風四大種中的塵大），同在一個身體上，處所沒有區別，不能說果報眼在這裡，滋養眼在那裡，果報眼在內，滋養眼在外。如果內外相互遍佈，那麼處所就沒有區別。為什麼說不同處但不相分離呢？ 解答是：果報色是疏鬆的，中間容納滋養根大。就像水處在沙中，性質類別不同，依據處所的差異。所以不能稱為同處但不相分離。因為果報和滋養的兩種根、兩種大、兩種四塵，彼此相互妨礙，不能相互遍入。果報地大與果報根塵自體相互遍佈，在同一處所。滋養地大與滋養根塵自體相互遍入，稱為同處不相離。因為兩種地大法爾如此相互妨礙，兩種顏色、兩種香氣等也相互妨礙。所以果報和滋養不能相離，因此說名稱為同處不相離。 第二個問題：比如等心諸天（指具有相同禪定之心的天人），身量極大，來到佛所，各自住在佛的一根毛髮尖端。身體遍佈相入，處所沒有差別。又都是果報。為什麼不稱為同處不相離的攝屬關係呢？ 解答是：這些天人的果報色清凈，猶如燈光，不相互妨礙。然而各自隨著業力而自見，彼此的分界不同。不能說名稱為同處不相離。始終在一處。這些天人不是這樣，聚集和分散不是恒常的。所以不是同處。 第三個問題：已經知道同處不相離的要素是自性。果報和滋養只是名稱上相離。不知道如此相離是聚集歸結成粗大，還是隨著大小而是一物所生，而不是聚集而成的呢？ 解答是：現在大乘說內外諸色隨著前業而生起，隨著它的大小，只是一物而不是聚集而成的。 第四個問題：現在身體上的頭髮、毛髮、指甲、牙齒，從頭到腳，有果報和滋養的四塵地大假合而成身體，有很多部分。怎麼能說是一物所生而不是聚集而成的呢？ 解答是：這些眾色雖然性質類別不同，由於因緣力的作用，同時存在於一處。

【English Translation】 English version: The so-called 'retribution being the same as retribution' means that the karmic results are the same, and the essence is also the same. 'Nourishment being the same as nourishment' means that the nourishment is the same, and the essence is also the same. If retribution and nourishment are different in nature, then they are in a relationship of being mixed but not separated. Just like grains and wheat gathered together, they are called harmonious but not mutually separated. This is the first question: For example, the eye of retribution and the root of the nourishing eye, as well as the two kinds of dust-elements (referring to the dust-elements of earth, water, fire, and wind), are in the same body, and the location is not different. It cannot be said that the eye of retribution is here and the nourishing eye is there, the eye of retribution is inside, and the nourishing eye is outside. If the inside and outside pervade each other, then there is no difference in location. Why is it said that they are not in the same place but not separated? The answer is: The color of retribution is sparse, and the nourishing root-element is accommodated in the middle. Just like water is in the sand, the nature and category are different, according to the difference in location. Therefore, it cannot be called being in the same place but not separated. Because the two roots, two great elements, and two kinds of four dust-elements of retribution and nourishment hinder each other and cannot pervade each other. The earth-element of retribution pervades the root-element and dust-element of retribution itself, in the same place. The earth-element of nourishment pervades the root-element and dust-element of nourishment itself, called being in the same place and not separated. Because the two earth-elements are naturally mutually obstructive, the two colors, two fragrances, etc., also hinder each other. Therefore, retribution and nourishment cannot be separated, so it is said that the name is being in the same place but not separated. The second question: For example, the Samacitta Devas (referring to the devas with the same mind of samadhi), whose body size is extremely large, come to the Buddha's place and each lives on the tip of a hair. The bodies pervade and enter each other, and the locations are not different. And they are all retribution. Why are they not called a relationship of being in the same place and not separated? The answer is: The color of retribution of these devas is pure, like the light of a lamp, and does not hinder each other. However, each sees according to their own karma, and the boundaries between them are different. It cannot be said that the name is being in the same place and not separated. Always in one place. These devas are not like this, gathering and dispersing are not constant. So it is not the same place. The third question: It is already known that the element of being in the same place and not separated is self-nature. Retribution and nourishment are only separated in name. I don't know whether such separation is gathering and concluding into coarseness, or whether it is born from one thing according to size, rather than being gathered? The answer is: Now the Mahayana says that the internal and external colors arise according to previous karma, and according to its size, it is only one thing and not gathered. The fourth question: Now the hair, body hair, nails, and teeth on the body, from head to toe, are made up of the four dust-elements of earth of retribution and nourishment, falsely combined to form the body, and there are many parts. How can it be said that it is born from one thing and not gathered? The answer is: Although these many colors are different in nature and category, due to the power of causes and conditions, they exist in one place at the same time.

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成一體生。非如土未以水和合先離后合集細成粗。故言隨其大小一物而生。第五又問。若不整合體是一物。云何后時刀斧斫割成多分耶。解云。后遇刀斧壞因緣。根本全身一物自滅。眾多細分刀斧緣生。非謂先時一物全體破斫成多。由是因緣于大乘中不立極微最細之色。第六又問。大乘何故不許有最細極微整合根境。設許整合有何過耶。解云。一切有情。從業生眼擬有見用。從業生耳擬有聞用。余根亦爾。故彼眼等從業全產生其根用。五塵亦爾必從先業全體而產生境界用。最細極微不成根境汝亦同許。云何從業生彼極微無用之物。后待積集方成根境。故小乘宗立細極微徒費思求勞而無用耶。又復此說順吠世師立常極微劫壞不滅后至成劫集細成粗故。次文說由諸色聚最初生時全分而生最後滅時不至極微立中間盡滅猶如水滴。又云。複次諸聚色生時如種種物石磨為末以水和合團雜而生。非如苣勝麥豆等聚。何以故。隨彼生因增上力故。如是而生為有用故。第七。若大乘中無實極微何故復教觀細極微。答。為破有情執實心故。故教假折從頭至足眾微集聚。由作此觀于內外色起虛空假想順三脫門。基云。如一眼根所有七極微同處同時不相障礙。如一眼根極微如蒲桃果大。此中微細皆可容受余之極微。如是展轉乃至廣說於一聚中

【現代漢語翻譯】 現代漢語譯本 成為一個整體而生。不像泥土沒有用水調和，先分離后結合，聚集細小的部分成為粗大的整體。所以說，隨著物體的大小，都是一個整體而生。第五個問題：如果不整合一個整體，只是一件東西，為什麼後來用刀斧砍削會變成很多部分呢？解答：後來遇到刀斧這種破壞性的因緣，根本的、完整的物體自身就滅亡了，眾多細小的部分是刀斧的因緣所生。並不是說先前一個完整的物體被砍削成很多部分。因為這個原因，在大乘佛教中不設立極微，也就是最細小的色法。第六個問題：大乘佛教為什麼不允許有最細小的極微整合根和境？如果允許整合，會有什麼過失呢？解答：一切有情眾生，由於業力而生出眼睛，是爲了能夠看見東西；由於業力而生出耳朵，是爲了能夠聽見聲音，其他的根也是這樣。所以，這些眼睛等根，都是從業力完全生出，從而產生根的作用。五塵（色、聲、香、味、觸）也是這樣，必定是從先前的業力完全生出，從而產生境界的作用。最細小的極微不能成為根和境，這也是你所同意的。怎麼能說從業力生出那些沒有用的極微，然後等待它們積聚起來才成為根和境呢？所以小乘宗派設立細小的極微，只是徒勞地思考追求，而沒有什麼用處。而且，這種說法順應了吠世師的觀點，他們認為有常住的極微，劫壞的時候也不會毀滅，等到成劫的時候，這些極微聚集起來，由細變粗。接下來的經文說，由各種色聚最初產生的時候，是全部分而生，最後滅亡的時候，不會變成極微，而是建立中間的盡滅，就像水滴一樣。又說：再者，各種色聚產生的時候，就像用石磨把各種東西磨成粉末，然後用水調和，混合在一起而產生。不像苣勝、麥豆等聚集在一起。為什麼呢？因為隨著它們產生的因緣的增上力，就這樣產生，爲了有用處。第七個問題：如果大乘佛教中沒有真實的極微，為什麼又要教導觀察細小的極微呢？回答：爲了破除有情眾生執著實有的心。所以教導假想分解，從頭到腳，眾多微塵聚集在一起。通過作這樣的觀想，對於內外之色，生起虛空的假想，順應三解脫門。基（窺基大師）說：比如一隻眼根，所有七個極微在同一個地方，同時存在，互不障礙。比如一隻眼根的極微，像葡萄果那麼大。這其中微細的部分，都可以容納其他的極微。像這樣輾轉，乃至廣泛地說，在一個聚集中。

【English Translation】 English version They are born as a unified whole. They are not like earth that is not mixed with water, first separated and then combined, gathering fine parts to become coarse. Therefore, it is said that according to the size of the object, it is born as a single whole. Fifth question: If it does not form a whole, but is just one thing, how can it be cut into many parts later with knives and axes? Answer: Later, encountering the destructive condition of knives and axes, the fundamental, complete object itself ceases to exist, and the many fine parts are born from the condition of the knives and axes. It is not that a single complete object is first cut into many parts. For this reason, in Mahayana Buddhism, the 'paramāṇu' (smallest particle of matter) is not established, which is the finest form of 'rūpa' (matter). Sixth question: Why does Mahayana Buddhism not allow the finest 'paramāṇu' to integrate into 'indriya' (sense organs) and 'viṣaya' (sense objects)? If integration is allowed, what faults would there be? Answer: All sentient beings, due to 'karma' (action, deed), are born with eyes in order to see; due to 'karma' are born with ears in order to hear; the other 'indriya' are also like this. Therefore, these 'indriya' such as eyes, etc., are completely born from 'karma', thereby producing the function of the 'indriya'. The five 'viṣaya' (form, sound, smell, taste, touch) are also like this, they must be completely born from previous 'karma', thereby producing the function of the 'viṣaya'. The finest 'paramāṇu' cannot become 'indriya' and 'viṣaya', which you also agree with. How can it be said that useless 'paramāṇu' are born from 'karma', and then wait for them to accumulate to become 'indriya' and 'viṣaya'? Therefore, the 'Sarvastivada' (a school of early Buddhism) establishes fine 'paramāṇu', which is a futile pursuit of thought and useless. Moreover, this statement follows the view of the 'Vaiseṣika' (an ancient Indian school of philosophy), who believe that there are permanent 'paramāṇu' that will not be destroyed even when the 'kalpa' (cosmic cycle) is destroyed. When the 'kalpa' is formed, these 'paramāṇu' gather together, changing from fine to coarse. The following text says that when various 'rūpa-skandha' (aggregates of matter) are first produced, they are born in full parts, and when they finally perish, they will not become 'paramāṇu', but establish the intermediate cessation, just like a drop of water. It also says: Furthermore, when various 'rūpa-skandha' are produced, it is like grinding various things into powder with a stone mill, and then mixing them with water, mixing them together to produce. It is not like 'linseed', 'wheat', 'beans', etc. gathered together. Why? Because of the increasing power of the causes of their birth, they are produced in this way, for usefulness. Seventh question: If there are no real 'paramāṇu' in Mahayana Buddhism, why teach the observation of fine 'paramāṇu'? Answer: In order to break the minds of sentient beings who are attached to reality. Therefore, it teaches to imagine decomposition, from head to toe, many 'paramāṇu' gathered together. By making such contemplation, for the internal and external 'rūpa', the illusion of emptiness arises, in accordance with the three 'vimoksha' (liberation) doors. 'Ji' (Master Kuiji) said: For example, in one eye 'indriya', all seven 'paramāṇu' are in the same place, existing at the same time, without hindering each other. For example, the 'paramāṇu' of one eye 'indriya' is as big as a grape. The fine parts in it can accommodate other 'paramāṇu'. Like this, turning around, and even speaking widely, in one gathering.

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有彼七物。若據實言之。既無別極微體何故得有七物耶。義曰。以即如蒲桃果色。是清凈色為眼用故名眼。乃至為觸用故名觸。皆可折色極微。故言一聚中有七極微。非實極微而有七物。此乃同處不相離也。然此三種不相離為隨小乘說為是大乘義耶。即有兩解。備師意存大乘亦有此義。若皆據界攝即有七物等者。界是種子。于眼處所雖無水火風事而有種子在眼根處。此據未立賴耶教前三大種子即在五根六識心所地火之中。第二明所造觸是假。于中。先結前標后。第二解釋。景雲。二十種觸並於四大分位假立。基云。此中解觸有十九種。如對法有二十二種。無急緩劣三。何以無者。略也。不立生為觸所以。如四相中病老是一。今此何故分二耶。今此非四相。不例也。其死觸者。從果為名。即身上有末摩死。近之時令身即死。此觸從果為名。老觸亦然。此觸能生老等。名老觸。如六位復開為八等者。謂初二凈不凈為二。堅不堅為二。故八也。第三明諸識取境總別。言或漸或頓者。基云。謂隨一五識起與意俱緣名漸。若五識並生意亦同緣名為頓。第四明色界無二塵二識。基云。云何用此根。義曰。如俱舍論以莊嚴身故。義曰。若莊嚴身。扶根塵得足。何用於根。義曰。以發言音要藉扶根塵。若有能依眼根。所依之塵方為依之

發語。不然不得。故鬚根也。乃至如無界根。亦無依處。二根無者依處亦無等難。思準翻數。第五明十二種色假立之義。如是一切色中九是實有等者。基云。于下文中。如色處中長等是假青黃是實。聲中因受大種不受大種是實余可意等假。香中可意香是假余緣眾法生和合等實。味中苦酢等六是實余可意味等假。一一塵中皆有假實。何故此中乃至言九皆實有觸分於二。義曰。以觸處中能造所造異。所造色皆是假有。又復多故所以偏明。其餘九中無能造色。又復皆是所造。所造色雖有假者。但小非多。故不論也。測云。滑等諸觸離能造大無別所造。即大說假故名為假。長短等雖是假有而依所造假建立故。隨其所依不名假有。墮法處色有二種若有威德定所行境猶如變化等者。備景同云。三乘聖人定心境界。謂作八一切處觀當心而現。此是實有。為緣令他自見心變八相分。如變化心起變化色與他為緣亦令他見自所變色。定現色是定心果。后是定所緣名境。故言彼果彼境問。定所行境既是法處。云何令他眼所見耶。答。為增上緣令他自變故眼識見。非謂令他見法處色。泰云。于定自在如五神通名有威德。定所行境作緣令他得見聞等。故指事云猶如變化。自在定境久習定現故云彼果。作意現起定數境界故云彼境。及余王數相應色故

【現代漢語翻譯】 現代漢語譯本 發語。不然不得。所以必須有根基。乃至如無色界（Arūpadhātu）的根基，也沒有可以依賴的地方。如果兩種根基都沒有，那麼依賴之處也就不存在，等等的詰難。思考並參照翻譯的數量。 第五，闡明十二種色（十二入中的色處）假立的意義。像這樣一切的色中，九種是真實存在的等等。窺基法師說：『在下面的經文中，如色處中，長短等是假立的，青黃等是真實的。聲處中，因四大種所生和非四大種所生是真實的，其餘可意的聲音等是假立的。香處中，可意的香是假立的，其餘由眾緣和合而生的香等是真實的。味處中，苦、酸等六種是真實的，其餘可以品嚐的味道等是假立的。』每一種塵境中都有假有和實有。為什麼這裡乃至說九種都是真實存在的，而觸覺卻分為兩種呢？ 義凈法師說：因為觸處中，能造作的和所造作的不同。所造作的色都是假有的。而且數量眾多，所以特別說明。其餘九種中沒有能造作的色，而且都是所造作的。所造作的色雖然有假有的，但只是少數，不是多數，所以不討論。測云法師說：滑等各種觸覺，離開了能造作的四大就沒有別的所造作的，就四大來說是假，所以稱為假。長短等雖然是假有的，但依賴於所造作的假而建立，所以隨著它所依賴的，不稱為假有。 屬於法處的色有兩種，如果是有威德的禪定所行的境界，就像變化等。備景法師和同云法師說：三乘聖人禪定中的境界，就像修習八一切處觀（Aṭṭha kasināni）時心中所顯現的。這是真實存在的。作為因緣使他人自己看到心中變化的八種相分。就像變化的心生起變化色，給他人作為因緣，也使他人看到自己所變化出來的色。禪定所顯現的色是禪定心的結果。後者是禪定所緣的，稱為境界。所以說『彼果彼境』。問：禪定所行的境界既然是法處，怎麼能讓他人用眼睛看到呢？答：作為增上緣使他人自己變化，所以眼識能看到。不是說讓他人看到法處色。泰法師說：對於禪定自在，就像五神通（Pañcābhijñā）一樣，稱為有威德。禪定所行的境界作為因緣使他人能夠看到聽到等。所以指事說就像變化。自在的禪定境界，長久修習禪定就會顯現，所以說『彼果』。作意顯現，禪定所緣的境界，所以說『彼境』。以及其餘與王數相應的色。

【English Translation】 English version Opening remarks. Otherwise, it is not possible. Therefore, a foundation is necessary. Even the foundation of the Formless Realm (Arūpadhātu) has no place to rely on. If there are no two foundations, then there is no place to rely on, and so on. Fifth, clarifying the meaning of the twelve types of form (rūpa) (the form aggregate of the twelve entrances) established as provisional. Among all forms like this, nine are truly existent, and so on. Master Kuiji said: 'In the following scriptures, such as in the form aggregate, length and shortness are provisional, while blue and yellow are real. In the sound aggregate, that which arises from the four great elements and that which does not arise from the four great elements are real, while other pleasant sounds are provisional. In the smell aggregate, pleasant smells are provisional, while other smells arising from the combination of various conditions are real. In the taste aggregate, bitter, sour, and the other six are real, while other tastes that can be savored are provisional.' In each dust realm, there are both provisional and real existences. Why is it said here that even nine are truly existent, while touch is divided into two? Master Yijing said: Because in the touch aggregate, the creating and the created are different. The created forms are all provisional. Moreover, they are numerous, so they are specifically explained. Among the other nine, there are no creating forms, and they are all created. Although there are provisional forms among the created forms, they are few, not many, so they are not discussed. Master Ce Yun said: Smoothness and other touches, apart from the creating four great elements, have no other created ones. The four great elements are said to be provisional, so they are called provisional. Length, shortness, and so on, although they are provisional, are established based on the created provisional, so they are not called provisional according to what they rely on. There are two types of forms belonging to the realm of dharmas (dharma-dhātu). If it is the realm practiced by a majestic samādhi, like transformation, etc. Master Bei Jing and Master Tong Yun said: The realm in the samādhi of the three vehicles of sages, like when practicing the eight kasina perceptions (Aṭṭha kasināni), appears in the mind. This is truly existent. As a condition, it allows others to see the eight aspects of transformation in their own minds. Just as the mind of transformation arises with transformed forms, giving others a condition, it also allows others to see the forms transformed by oneself. The forms manifested by samādhi are the result of the samādhi mind. The latter is what the samādhi focuses on, called the realm. Therefore, it is said 'its result, its realm.' Question: Since the realm practiced by samādhi is the dharma realm, how can it be seen by others' eyes? Answer: As a supporting condition, it allows others to transform themselves, so the eye consciousness can see it. It is not that it allows others to see the forms of the dharma realm. Master Tai said: Being at ease with samādhi, like the five supernormal powers (Pañcābhijñā), is called majestic. The realm practiced by samādhi, as a condition, allows others to see, hear, and so on. Therefore, it is pointed out that it is like transformation. The realm of ease in samādhi, with prolonged practice of samādhi, will manifest, so it is said 'its result.' Manifesting intention, the realm focused on by samādhi, so it is said 'its realm.' And other forms corresponding to the mental factors.

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云及識等。以諸王數各現自境故須別舉。基云。法處色中。如對法五種定自在所生有二種色謂有威德定及假想非威德定者。此中唯言威德定。即法處五色中四全一分是假一分是實。何謂威德而言是實。如下文是無漏故名為威德。聖者法故名為威德。其此定色得實作事。如變化色。其非威德定色。唯令他見非實作事。不如變化。問。無漏色定見諦方得。此稍得有漏之定何故得有如是實事。聖人無漏種類故得。如下文增上力故得。又準下文無分別智增上力故后得智起此色者有漏定不得。此中據體實是無漏相似有漏故言無漏有漏因也。又大義曰。此通有漏有漏者非實不任受用故。若非假想觀任用者亦是實有。此中言彼果彼境者。大義曰。果者則由定力令本識別變色塵者是。即如入凈土后得智力故令本識別變為塵。此即定果實有也。言心之果故。是定所緣故。故此定色望定亦是果亦是境界而是一物也。問。唯定一數所緣之色是實物有。同時心王心所所變亦實物有。故云及彼相應等。釋通疑難也。此中法處唯立三種。故律儀不律儀色皆假。以依思等而建立故。又定所行色若依此係定即由此係大種所造者。景雲。此文據色界定起之引色界大種而生即言彼大所造自在。無色無四大故不得言若依此無色系定所現色即無色系大種造。故下

【現代漢語翻譯】 現代漢語譯本 云及識等（云指的是色蘊，識指的是識蘊）。因為諸王（指心王）的數量各自顯現自己的境界，所以需要分別列舉。窺基大師說：『法處所攝的色中，如《對法論》所說，五種禪定自在所生的有兩種色，即有威德的禪定和假想的非威德禪定。』這裡只說威德禪定。即法處五色中，四種是完全的，一種是部分的，一部分是假想的，一部分是真實的。什麼叫做威德，而說是真實的呢？如下文所說是無漏的，所以名為威德。是聖者的法，所以名為威德。這種禪定所生的色能夠真實地起作用，如同變化所生的色。而那種非威德禪定所生的色，只能讓別人看見，不能真實地起作用，不如變化所生的色。問：無漏色是見諦（證悟真理）后才能得到的，這裡稍微得到有漏的禪定，為什麼能有如此真實的作用呢？因為是聖人無漏的種類，所以能得到。如下文所說，是增上力的緣故。又根據下文，因為無分別智的增上力，后得智才能生起這種色，有漏的禪定是不能生起的。這裡根據其體性來說，實際上是無漏的，相似於有漏的，所以說是無漏的有漏因。又《大義》中說：『這通於有漏，有漏的不是真實的，不能任用。』如果不是假想觀所任用的，也是真實存在的。這裡說『彼果彼境』，《大義》中說：『果，就是由禪定的力量，使本來的識別變現出色塵。』就像進入凈土后，由后得智的力量，使本來的識別變為塵。這就是禪定的果報，是真實存在的。說是心的果報，是因為是禪定所緣的境界。所以這種禪定所生的色，對於禪定來說，既是果報，也是境界，而是一件事物。問：只有禪定一數所緣的色是真實存在的嗎？同時心王心所所變現的也是真實存在的嗎？所以說『云及彼相應等』，是爲了解釋通達疑難。這裡法處隻立三種，所以律儀和不律儀色都是假想的，因為是依靠思等而建立的。又禪定所行的色，如果是依靠此係的禪定，就是由此係的大種所造的。景大師說：『這段文字是根據禪定生起時所引生的大種而說的，即說是彼大種所造，是自在的。』無色界沒有四大，所以不能說如果依靠此無色界的禪定所顯現的色，就是無色界的大種所造的。所以下文說

【English Translation】 English version 'Clouds and consciousness, etc.' (Clouds refer to the aggregate of form, and consciousness refers to the aggregate of consciousness). Because the number of each king (referring to the mind-king) manifests its own realm, it is necessary to list them separately. Kuiji says: 'Among the forms included in the sphere of objects, as stated in the Abhidharmakośa, there are two types of forms produced by the five samādhi-masteries: samādhi with power and majesty, and imaginary samādhi without power and majesty.' Here, only samādhi with power and majesty is mentioned. That is, among the five forms in the sphere of objects, four are complete and one is partial, part of which is imaginary and part of which is real. What is called power and majesty, and why is it said to be real? As the following text says, it is unconditioned, so it is called power and majesty. It is the dharma of the saints, so it is called power and majesty. The form produced by this samādhi can truly function, like the form produced by transformation. However, the form produced by samādhi without power and majesty can only be seen by others and cannot truly function, not like the form produced by transformation. Question: Unconditioned form can only be obtained after seeing the truth (enlightenment). Here, having slightly obtained conditioned samādhi, why can it have such real functions? Because it is the kind of unconditioned form of the saints, it can be obtained. As the following text says, it is due to the power of enhancement. Furthermore, according to the following text, because of the power of enhancement of non-discriminating wisdom, the subsequent wisdom can arise from this form, which conditioned samādhi cannot produce. Here, according to its nature, it is actually unconditioned, similar to conditioned, so it is said to be the conditioned cause of the unconditioned. Moreover, the Great Meaning says: 'This applies to conditioned. Conditioned is not real and cannot be used.' If it is not used by imaginary contemplation, it is also real. Here, saying 'its fruit and its object,' the Great Meaning says: 'The fruit is that the original cognition transforms into color-dust by the power of samādhi.' Just like after entering the Pure Land, the original cognition transforms into dust by the power of subsequent wisdom. This is the fruit of samādhi, which is real. Saying it is the fruit of the mind is because it is the object of samādhi. Therefore, the form produced by this samādhi is both the fruit and the object for samādhi, but it is the same thing. Question: Is only the form cognized by one number of samādhi real? Is the form transformed by the mind-king and mental factors at the same time also real? Therefore, saying 'clouds and their corresponding, etc.' is to explain and clarify doubts. Here, only three types are established in the sphere of objects, so the forms of morality and immorality are all imaginary because they are established based on thought, etc. Furthermore, the form practiced by samādhi, if it relies on the samādhi of this realm, is created by the great elements of this realm. Jing says: 'This text is based on the great elements that are induced when samādhi arises, that is, it is said to be created by those great elements, which is free and unconstrained.' The formless realm does not have the four great elements, so it cannot be said that if the form manifested by relying on the samādhi of this formless realm is created by the great elements of the formless realm. Therefore, the following text says

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文說法處所攝勝定果色唯依勝定不依大種。然從緣彼種類影像三摩地發故亦說彼大種所造非依彼生者。如在定外見青坐具后入定中觀所見青當定心現青色影像。是彼本質青坐具類亦說從彼坐具大造。理實非依彼生。基云。此據唯在色界。以定慧均定明利故。故論云依此定即此係四大造。若無色界亦如前五十三末文何故此不言無色界者。彼無依身略而不論。故下文但從彼影像種類三摩地發定中亦變為影像大種造造色名造然非彼本質大種而生名造。子細尋之。下文云先為大種后為造色即亦有大種。是此義也。然非本觸處大種故。故說無法處攝大種。從能引勝定為言。故下文言不依大種。然定自在變為大種定心果故隨定所繫說此係大種造。即此論云無色系定引生無漏定起此色者即無色大種所造。無色本無大種何所造也。此是無漏非有漏。似有漏體無漏。又釋。唯在色界本系定大種造無色界者。如六十六云若緣此界色為境即亦此界大種造者是有色唯色界故。又下文云猶如變化無色無故。若如前釋。依系定說造。據所屬故。雖是無色界定。緣有色界為本質時亦變為大種猶如變化。據實用故用同如化。依能引之定說無漏色。無色界大種其實非界系是法處收。與變化心神通色何別。有漏別。第八緣不緣別。此約分別有漏無漏別等。然

【現代漢語翻譯】 現代漢語譯本 文中所說的法處所攝的勝定果色，僅僅依賴於勝定，而不依賴於四大種（地、水、火、風）。然而，由於它是從緣于彼種類影像的三摩地（Samadhi，禪定）而生起的，所以也說是由彼四大種所造，並非直接依彼四大種所生。例如，在定外見到青色的坐具后，進入禪定中觀想所見到的青色，當定心顯現青色的影像時，這個影像的本質是青色坐具的種類，也可以說是從彼坐具的四大種所造。但實際上，它並非直接依彼坐具而生。窺基法師解釋說：『這是指唯有（有色身的禪定）。』因為定慧均等，禪定明利。所以《瑜伽師地論》說，依此禪定，即此色界四大所造。如果沒有（無色身的禪定），也如前文第五十三末尾所說，為什麼這裡不說沒有呢？因為彼處沒有依身，所以略而不論。因此，下文只說從彼影像種類三摩地生起，定中也變為影像大種所造的造色，名為『造』，但並非彼本質大種所生，也名為『造』。仔細尋思其中的含義。下文說『先為大種，后為造色』，即也有大種，就是這個意思。然而，並非本觸處的大種。所以說無法處所攝的大種，是從能引發勝定而言。所以下文說『不依大種』。然而，由於禪定自在，變為大種，是定心的果報，所以隨禪定所繫，說此色界四大種所造。即此《瑜伽師地論》說，無色界禪定所引發的無漏定所生起的色，即是無色界大種所造。無色界本來沒有大種，又從何所造呢？這是無漏色，並非有漏色，相似於有漏的體性，實則是無漏。又一種解釋是，唯有，是本系禪定的大種所造；沒有的，如第六十六卷所說，如果緣此界色為境，即也是此界大種所造，這是因為有色唯有的緣故。又下文說，猶如變化，無色無故。如果按照前一種解釋，是依系定說造。根據所屬的緣故。雖然是無定，緣有為本質時，也變為大種，猶如變化。根據實用，作用如同變化。依能引發之定說無漏色，無**大種，其實並非界系，而是法處所攝。這與變化心、神通色有什麼區別呢？有漏不同，第八識緣與不緣不同。這是約分別有漏、無漏等來區分。然而，』

【English Translation】 English version The resultant form of superior Samadhi (Shengding, 勝定) included in the Dharmadhatu (Fachu, 法處) mentioned in the text, relies solely on the superior Samadhi and not on the four great elements (Sidazhong, 四大種) (earth, water, fire, wind). However, because it arises from the Samadhi that is conditioned by the image of that type, it is also said to be created by those four great elements, but not directly born from them. For example, after seeing a blue cushion outside of Samadhi, one enters Samadhi and contemplates the blue color seen. When the Samadhi mind manifests a blue image, the essence of this image is the type of the blue cushion, and it can also be said to be created from the four great elements of that cushion. But in reality, it is not directly born from that cushion. Kuiji (窺基) explains: 'This refers to only those with ** (having a physical body in meditation).' Because Samadhi and wisdom are equal, and Samadhi is clear and sharp. Therefore, the Yogacarabhumi-sastra (瑜伽師地論) says that based on this Samadhi, it is created by the four great elements of this realm. If there is no ** (without a physical body in meditation), as mentioned at the end of the fifty-third section, why is it not said here that there is no ? Because there is no physical body there, it is omitted. Therefore, the following text only says that it arises from the Samadhi of that image type, and in Samadhi, it also transforms into a created form created by the image great elements, called 'created,' but it is not born from the essential great elements, and is also called 'created.' Ponder the meaning carefully. The following text says, 'First there are the great elements, then there are the created forms,' which means there are also great elements, and that is the meaning. However, it is not the great element of the original sense base. Therefore, it is said that the great elements included in the Dharmadhatu are spoken of from the perspective of being able to induce superior Samadhi. Therefore, the following text says, 'It does not rely on the great elements.' However, because Samadhi is free to transform and becomes the great elements, it is the result of the Samadhi mind, so according to what the Samadhi is related to, it is said that it is created by the four great elements of this realm. That is, this Yogacarabhumi-sastra says that the form arising from the non-leaking Samadhi induced by the formless realm Samadhi is created by the great elements of the formless realm. The formless realm originally has no great elements, so what is it created from? This is non-leaking form, not leaking form, similar to the nature of leaking form, but in reality it is non-leaking. Another explanation is that only those with ** are created by the great elements of the original realm Samadhi; those without , as mentioned in the sixty-sixth volume, if the object is the form of this realm, then it is also created by the great elements of this realm, because only those with form have . Furthermore, the following text says, it is like transformation, because there is no form. If according to the previous explanation, it is said to be created based on the realm Samadhi. Because it belongs to it. Although it is a Samadhi without , when it is conditioned by having ** as its essence, it also transforms into great elements, like transformation. According to practical use, the function is the same as transformation. Based on the Samadhi that can induce it, it is said to be non-leaking form, and the great elements without ** are actually not realm-related, but are included in the Dharmadhatu. What is the difference between this and transformation mind and supernatural form? Leaking is different, and the eighth consciousness's conditioning and non-conditioning are different. This is to distinguish between leaking and non-leaking, etc. However,'

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威儀德定亦變為五根。然變似而非真。此但是扶根塵體非清凈根體。又此色假名為色。若約本質功能。即如六十六云隨緣彼界大彼界種造。若據親生即定中所變大種造。若據由生即是定力非由大種。如是種種依義差別也。又亦通無色界有此威德定色。今此中言系妙界雖無觸四大定中亦德變為四大。四大隨定故。故隨定系。據有依身為論。不言無色界。若下文等。通明威德定非威德定。前文定為能造者。此據前後剎那親依名造。非同剎那如欲界生名為色造。然下勝定先為大種后依勝定中自明訖。又此定色至定為因故者。景雲。此明定境色。唯是聖人定所生色。非是異生。以從二乘后智世間心現故名世間。地前菩薩涅槃心滿加行心中亦得顯現義故是有漏。地前菩薩后無漏心即現是無漏。三乘出世間智唯緣真如。已離有無戲論因故不現此色。是故此色非出世間。泰云。定境界色。非出世間無分別定境。乃至如來后得智現定境色遊戲自在故。皆名戲論行定為因。又非一切至當知不能生起此色者。景雲。此簡初修觀勵力修定不能生色。無功用心久修純熟方現此色。泰云。假勝解力而得見色所見。故不能生他得見色。基云。若菩薩是無漏。若二乘是有漏。皆變化令他受用。名威德定。余假想觀不爾。故非威德定。不名實色。又復此

【現代漢語翻譯】 現代漢語譯本 威儀德定也能轉變為五根（眼、耳、鼻、舌、身五種感覺器官）。然而這種轉變只是相似而非真實。這只是扶助五根的塵境之體，並非清凈的五根本體。而且，這種色法只是假名為『色』。如果從本質功能上來說，就像《六十六》中說的那樣，隨順其他世界的大種（地、水、火、風四大元素）和種子而造就。如果從直接產生來說，就是禪定中所轉變的大種所造。如果從間接產生來說，就是禪定之力所致，並非由大種直接產生。像這樣，種種都依賴於意義上的差別。而且，也通於沒有（此處原文缺失，無法翻譯）有這種威德定色。現在這裡說系屬於妙界，即使沒有觸覺，四大元素在禪定中也能因威德而轉變為四大。四大隨順於禪定，所以隨順於禪定所繫屬的境界。這是根據有依身的情況來討論的，沒有說沒有（此處原文缺失，無法翻譯）的情況。如果下文等等，就通用於說明威德定和非威德定。前文說禪定是能造者，這是根據前後剎那之間，親近依靠而名為造。不同於欲界眾生的出生，稱為色所造。然而，下文殊勝的禪定先成為大種，然後依靠殊勝的禪定，在其中會自然明白。而且，這種定色以禪定為因的緣故。景法師說：『這說明定境之色，只是聖人禪定所生的色法，不是凡夫所能產生的。因為是從二乘（聲聞、緣覺）后智和世間心所顯現的緣故，所以名為世間。地前菩薩在涅槃心滿加行心中也能顯現，所以是有漏的。地前菩薩的后無漏心所顯現的就是無漏的。三乘（聲聞乘、緣覺乘、菩薩乘）的出世間智慧只緣于真如，已經遠離了有無戲論的因，所以不會顯現這種色法。因此，這種色法不是出世間的。』泰法師說：『禪定境界的色法，不是出世間無分別禪定之境。乃至如來后得智顯現禪定境界的色法，遊戲自在的緣故，都名為戲論行，以禪定為因。』而且，並非一切人都能生起這種色法。景法師說：『這是簡別初學禪觀，努力修定也不能生起這種色法。沒有長時間的用心，修習純熟才能顯現這種色法。』泰法師說：『憑藉殊勝的勝解力才能得見色法，所見之色。所以不能生起他人得見的色法。』基法師說：『如果菩薩是無漏的，如果二乘是有漏的，都能變化令他人受用，名為威德定。其餘的假想觀不是這樣，所以不是威德定，不名為實色。』而且，這種

【English Translation】 English version The dignified and virtuous Samadhi (concentration) can also transform into the five roots (the five sense organs: eye, ear, nose, tongue, and body). However, this transformation is only similar and not real. This is merely the supporting dust-realm body of the roots, not the pure essence of the roots. Moreover, this form is only nominally called 'form'. If considered in terms of its essential function, it is as stated in the Sixty-Six, 'It is created according to the great elements (earth, water, fire, wind) and seeds of other realms, depending on conditions.' If considered in terms of direct origination, it is created by the great elements transformed in Samadhi. If considered in terms of indirect origination, it is due to the power of Samadhi, not directly produced by the great elements. Thus, there are various differences depending on the meaning. Furthermore, it also applies to the absence of ** (missing text in the original, untranslatable) having this dignified and virtuous Samadhi-form. Now, it is said here that it belongs to the subtle realm, even without tactile sensation, the four great elements can transform into the four great elements in Samadhi due to virtue. The four great elements follow Samadhi, therefore they follow the realm to which Samadhi belongs. This is discussed based on the condition of having a dependent body, without mentioning the absence of ** (missing text in the original, untranslatable). If the following text, etc., generally explains dignified and virtuous Samadhi and non-dignified and virtuous Samadhi. The previous text stated that Samadhi is the creator, this is based on the close dependence between successive moments, hence it is called creation. It is different from the birth of beings in the desire realm, which is called creation by form. However, the superior Samadhi below first becomes the great elements, and then it will naturally become clear in the superior Samadhi upon which it depends. Moreover, this Samadhi-form has Samadhi as its cause. Master Jing said: 'This explains that the form of the Samadhi-realm is only the form produced by the Samadhi of sages, not what ordinary beings can produce. Because it is manifested from the subsequent wisdom of the two vehicles (Śrāvaka and Pratyekabuddha) and the worldly mind, it is called worldly. Bodhisattvas before the ground can also manifest it in the practice mind that fulfills the Nirvana mind, so it is with outflows. The subsequent outflow-free mind of Bodhisattvas before the ground manifests as outflow-free. The transcendental wisdom of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) only focuses on Suchness, having already departed from the cause of the play of existence and non-existence, so this form does not manifest. Therefore, this form is not transcendental.' Master Tai said: 'The form of the Samadhi-realm is not the realm of transcendental non-discriminating Samadhi. Even the subsequent wisdom of the Tathagata manifests the form of the Samadhi-realm, which is called the conduct of play because of its freedom, with Samadhi as the cause.' Moreover, not everyone can generate this form. Master Jing said: 'This distinguishes that those who are new to Samadhi contemplation and diligently cultivate Samadhi cannot generate this form. Only those who have diligently applied their minds for a long time and cultivated purely can manifest this form.' Master Tai said: 'One can see the form by relying on the power of superior understanding, the form that is seen. Therefore, one cannot generate the form that others can see.' Master Ji said: 'If the Bodhisattva is outflow-free, and if the two vehicles are with outflows, they can all transform it for others to enjoy, which is called dignified and virtuous Samadhi. Other imagined contemplations are not like this, so they are not dignified and virtuous Samadhi, and are not called real form.' Moreover, this

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色又至不思議者。景雲。此明由真如智增上力故。后得智方能現此色色。泰云。由同體大悲無分別定增上力故。隨緣現色不思議。雖定力起非定境界。又解。由正體智證遍滿故。令后得智遍於法界。隨現勝色身。第六明二界色差別之相。以三義辨。一清勝發光。二非下地境。三不生苦受。是名色界色中中三義。與此相違。應知即是欲界色中三義。基云。色界色清凈非下眼境者。此據報色任運者。如梵王佛邊聽法。亦變化粗細。令欲界人見等。亦有粗義。第七以六種相分別五蘊者。受用相者。其外色境界差別而生等者。本由業故感眼等五根受用五塵。五根既起必引境生名增上力。言為欲隨順內諸色處受用差別故者。此釋四大有無不定所以。須有木石受用。故唯地大獨生。須水受用。故唯濕生如江河等。須火受用。故唯暖生如日光等。須有風用。故唯有動生如空中風。須和合受用。故或二三大或四大合生也。復有餘業后當廣說者。四大各有五業等也。上來七義。總是十門中第一解初門竟。自下第二解微細門。于中有三。初辨正義。次破邪執。后辨勝利。前中后三。初解三種微細。次解五種極微。次明五眼取微通塞。前中第一微細是極微色。景雲。此乃意識假想分折諸色作極微解。非謂大乘實有細極微體。基云。如對法。即

【現代漢語翻譯】 現代漢語譯本 色達到不可思議的程度。景雲說：『這表明由於真如智（Tathata-jnana，如實認知真如本性的智慧）的增上力，后得智（prsthalabdha-jnana，證得真如后所獲得的智慧）才能顯現這種境界。』泰說：『由於同體大悲（Karuna，對一切眾生懷有如己一般的慈悲）和無分別定（Nirvikalpa-samadhi，沒有任何分別唸的禪定）的增上力，隨順因緣顯現的色是不可思議的。雖然由定力而起，但並非禪定的境界。』又有一種解釋是：『由於正體智（根本智，根本的、真實的智慧）的證悟遍滿一切，使得后得智遍及法界，隨之顯現殊勝的色身。』 第六，說明二界（指色界和無色界）色的差別相，用三種意義來辨別：一、清凈殊勝而發光；二、不是下地（指欲界）所能及的境界；三、不產生痛苦的感受。這被稱為色（指色界和無色界）中的三種意義。與此相反，應當知道那就是欲界色中的三種意義。基說：『色清凈，不是下地眼睛所能見的，這是就報色（果報之色）任運（自然而然）而言的。』例如，梵天王在佛陀身邊聽法，佛陀也會變化粗細，讓欲界的人也能看見，這也有粗顯的意義。 第七，用六種相來分別五蘊（Panca-skandha，構成個體存在的五種要素：色、受、想、行、識）：受用相（體驗和利用的方面）。其外色境界差別而生等，根本上是由於業力（Karma，行為和其結果）的緣故，感得眼等五根（Panca-indriya，眼、耳、鼻、舌、身五種感覺器官）來受用五塵（Panca-visaya，色、聲、香、味、觸五種感覺對像）。五根既然生起，必定引生境界，這叫做增上力。『爲了隨順內在諸色處受用的差別』，這是解釋四大（四大元素：地、水、火、風）的有無不定的原因。需要有木石來受用，所以只有地大單獨產生；需要水來受用，所以只有濕生，如江河等；需要火來受用，所以只有暖生，如日光等；需要風來受用，所以只有動生，如空中的風。需要和合受用，所以或者二大、三大，或者四大合和而生。 『還有其餘的業，後面應當廣說』，四大各有五業等。以上七種意義，總括了十門中的第一門（解釋總義）的結束。下面第二門（解釋微細義），其中有三部分：首先辨明正義，其次破斥邪見，最後辨明勝利。前面第一部分是解釋三種微細，其次解釋五種極微，再次說明五眼（Panca-caksu，肉眼、天眼、慧眼、法眼、佛眼）取微的通達與阻礙。前面第一種微細是極微色（最小的物質單位）。景雲說：『這乃是意識假想，分析諸色而作極微的理解，並非說大乘（Mahayana，佛教的一個主要流派）實際上有細微的極微體。』基說：『如《對法》（Abhidharma，佛教論藏），即……』

【English Translation】 English version The form reaches the inconceivable. Jingyun said: 'This shows that due to the increasing power of Tathata-jnana (wisdom of truly knowing the nature of Suchness), the Prsthalabdha-jnana (wisdom attained after realizing Suchness) can manifest this state.' Tai said: 'Due to the increasing power of the Great Compassion of Oneness (Karuna, compassion for all beings as oneself) and Nirvikalpa-samadhi (samadhi without any discriminating thoughts), the form that manifests according to conditions is inconceivable. Although it arises from the power of samadhi, it is not the realm of samadhi.' Another explanation is: 'Because the realization of the essential wisdom (fundamental wisdom) pervades everything, it causes the Prsthalabdha-jnana to pervade the Dharma realm, and accordingly manifests the supreme form body.' Sixth, explain the differences between the forms of the two realms (referring to the Form Realm and the Formless Realm), distinguishing them with three meanings: first, pure and radiant; second, not a realm accessible to the lower realm (referring to the Desire Realm); third, does not produce painful sensations. These are called the three meanings in the form (referring to the Form Realm and the Formless Realm). Conversely, it should be known that those are the three meanings in the form of the Desire Realm. Ji said: 'The form is pure and not visible to the eyes of the lower realm, this refers to the reward form (form of karmic retribution) that is spontaneous.' For example, when Brahma Deva listens to the Dharma beside the Buddha, the Buddha will also change the coarseness and fineness so that people in the Desire Realm can also see it, which also has a coarse meaning. Seventh, use six aspects to distinguish the five aggregates (Panca-skandha, the five elements that constitute individual existence: form, feeling, perception, mental formations, consciousness): the aspect of experiencing and utilizing. The differences in external form realms arise, etc., fundamentally due to the power of karma (Karma, actions and their consequences), causing the five sense organs (Panca-indriya, the five sense organs of eyes, ears, nose, tongue, and body) to experience the five objects of sense (Panca-visaya, the five sense objects of form, sound, smell, taste, and touch). Since the five sense organs arise, they will inevitably lead to the arising of realms, which is called increasing power. 'In order to comply with the differences in the experience of the internal form realms,' this explains the reason why the four great elements (the four great elements: earth, water, fire, wind) are sometimes present and sometimes absent. There needs to be wood and stone to be experienced, so only the earth element arises alone; there needs to be water to be experienced, so only wet things are born, such as rivers; there needs to be fire to be experienced, so only warmth is born, such as sunlight; there needs to be wind to be experienced, so only movement is born, such as the wind in the sky. There needs to be a combination to be experienced, so either two, three, or all four elements combine and arise. 'There are other karmas that should be discussed in detail later,' each of the four elements has five karmas, etc. The above seven meanings summarize the end of the first door (explaining the general meaning) in the ten doors. Below is the second door (explaining the subtle meaning), which has three parts: first, clarify the correct meaning; second, refute wrong views; and third, clarify the benefits. The first part is to explain the three subtleties, then explain the five subtle particles, and then explain the unobstructedness and obstruction of the five eyes (Panca-caksu, the physical eye, the divine eye, the wisdom eye, the Dharma eye, the Buddha eye) in perceiving subtle things. The first subtlety is the extremely subtle form (the smallest unit of matter). Jingyun said: 'This is just a conceptual imagination of consciousness, analyzing all forms to understand them as extremely subtle, not saying that Mahayana (a major school of Buddhism) actually has subtle and extremely subtle entities.' Ji said: 'As in the Abhidharma (Buddhist Abhidharma), that is...'

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合極略極回為此定俱色問故。彼據所礙能礙異。故分二種。與此無違。其彼遍計所起色以第六心計緣故。應有諸心心所皆有遍計所起。此中唯言色者。據色明瞭可取故說。非如無色法。第二種類微細。景雲。風性無礙。去處無礙。中有亦爾。於十方界求受生處去無障礙。山石直過。基云。即粗色之種類耶。若此處中有。此與此處中有為種類故。第三微細謂色無色界諸色者。景雲。色界有二種色名自在轉。一是自在定心所觀。二者由自在定相應業感所得報色。亦名心自在轉。無色但有定心所現名自在轉。如經說有等心諸天等者。三藏云。此所引經。但證色界報。故色名自在轉。是凈居天眾。名等心諸天。彼諸天眾來詣佛所聽法。身長一萬六千由旬。一一皆住一毛端空量地處。身互相入彼此無妨。猶如燈光不相障礙。亦如無邊身菩薩在物尸。亦可五凈居天上有十地菩薩生處。名等心天。以心自在於色自在。在小即小。在大則大。會其所止處。如錐頭峰。泰云。由修平等無有自他無大小觀。名等心天。由久修無大小故。住一毛端空量。由久修無彼此故。更互不相妨礙。第二略解極微五相。廣說如本地第三卷。言分別建立乃至無生滅等者。極微體知。然何法以辨生滅名無生滅。不同外道吠世師說。劫初從二父母常微生一子微褁

于父母。改從此二更生於一粗大極微改褁前二如是展轉成大千界。及毗曇七微成阿耨。七耨成銅塵等。乃至七七相成以六褁一整合大地山等。今破此二。明內外諸色酬業而生。隨其大小一物頓起非集細成。差別建立者略說極微有十五種等者。景雲。此寄十五種色假想分折以辨極微。法處中色有五。唯一定自在色是實。亦假分折。餘四非實。謂極略色。假折有對礙色至細一極微極回色者。假折空界色。無表色者。然思種假立。遍計所執影像色者。眼識后意識追緣。非見自面色時變起相分。似彼色類實非彼色。故亦非實。又意緣五根及塵所變相分。還是根塵攝非法處收。亦可意識分別十一種色所現影像皆是法處所攝遍計所起。基云。此中法處遍據實者說。若爾。色等中亦有假者應同法處。又觸所造全假何故不遍言。義曰。不然。可受用故。法處余假不可取用故。色等中雖假。仍彼識等別緣法處。中唯第六緣故不為倒。又依俱生故不例。又觸處若即與大俱者亦簡其法處。不如此等故不論。獨立建立者謂事極微建立自相故者。景雲。實無有一獨生極微但就覺慧假折諸色自性各別名為獨立。亦可曰于外光寶珠外明離質而生名為獨立。泰云。四塵共一聚自相各別故名獨立。微細難分故云事微助伴。建立者謂聚極微等者。此文正說同

【現代漢語翻譯】 現代漢語譯本 對於父母。改變從此二更生於一個粗大的極微，改變包裹前的兩個極微，這樣輾轉相續成為大千世界。以及《毗曇》中說的七個極微組成一個阿耨（Anu，極微），七個阿耨組成銅塵等。乃至七七相乘，用六個包裹一個，整合大地山川等。現在破斥這兩種觀點，闡明內外諸色是酬償業力而生，隨著它們的大小，一物頓然生起，不是聚集細微而成。差別建立的意思是，略說極微有十五種等。景雲（Jingyun，人名）說，這是寄託於十五種色法，假想分析來辨別極微。法處所攝的色法有五種，只有定自在色是真實的，也是假想分析。其餘四種不是真實的，即極略色，假想分析有對礙色，細到極微的極回色，假想分析空界色，無表色，是然思種子假立的，遍計所執的影像色，是眼識之後的意識追憶所緣，不是見自己面色時變起的相分，相似於那個色類，實際上不是那個色，所以也不是真實的。另外，意識緣五根以及塵所變的相分，還是根塵所攝，不屬於法處所收。也可以說，意識分別十一種色所顯現的影像，都是法處所攝，遍計所起。基云（Jiyun，人名）說，這裡法處是就真實存在的來說的。如果這樣，色等之中也有虛假的，應該和法處一樣。又觸所造全是虛假的，為什麼不普遍地說呢？義曰（Yi Yue，人名）說，不是這樣的，因為可以受用。法處其餘虛假不可取用。色等之中雖然有虛假的，仍然是彼識等分別緣法處，法處中只有第六意識緣故不為倒。又依俱生故不例。又觸處如果即與大俱者也簡其法處，不如此等故不論。獨立建立的意思是，事極微建立自相。景雲（Jingyun，人名）說，實際上沒有一個獨生的極微，只是就覺慧假想分析諸色，自性各別，名為獨立。也可以說，外光寶珠外明離質而生，名為獨立。泰云（Tai Yun，人名）說，四塵共一聚，自相各別，所以名叫獨立。微細難以區分，所以說事微助伴。建立的意思是，聚集極微等。這段文字正是說相同。

【English Translation】 English version Regarding parents. The change from this second watch of the night gives rise to a coarse ultimate particle, changing and enveloping the two previous ones, thus successively forming the great chiliocosm. And as the Abhidhamma says, seven Anus (Anu, ultimate particle) form one Anu, seven Anus form copper dust, and so on. Up to seven times seven multiplying each other, using six to envelop one, forming the great earth, mountains, and rivers. Now, refuting these two views, it clarifies that the internal and external forms arise from the requital of karma. According to their size, a thing arises suddenly, not by accumulating fine particles. The meaning of differential establishment is that, briefly speaking, there are fifteen kinds of ultimate particles, etc. Jingyun (Jingyun, a name) says that this relies on the fifteen kinds of form, hypothetically analyzing to distinguish the ultimate particles. There are five kinds of forms included in the Dharmadhatu (Dharmadhatu, realm of phenomena), only the determined self-existent form is real, and it is also hypothetically analyzed. The remaining four are not real, namely, the extremely subtle form, hypothetically analyzing the obstructive form with resistance, the extremely revolving form that is fine to the ultimate particle, hypothetically analyzing the form of the space realm, and the non-revealing form, which is hypothetically established by the seed of thought. The image form grasped by pervasive calculation is the object recalled by the consciousness after the eye-consciousness. It is not the appearance-division that arises when seeing one's own face, similar to that kind of form, but actually not that form, so it is also not real. Furthermore, the appearance-division transformed by the consciousness's connection with the five roots and dusts is still included in the roots and dusts, not collected by the Dharmadhatu. It can also be said that the images manifested by the consciousness's discrimination of the eleven kinds of forms are all included in the Dharmadhatu, arising from pervasive calculation. Jiyun (Jiyun, a name) says that here the Dharmadhatu is spoken of in terms of what is truly existent. If so, the forms, etc., also have false ones, and should be the same as the Dharmadhatu. Moreover, everything created by touch is entirely false, why not say it universally? Yi Yue (Yi Yue, a name) says that it is not like that, because it can be used. The remaining false things in the Dharmadhatu cannot be taken and used. Although there are false things in the forms, etc., they are still separately connected to the Dharmadhatu by those consciousnesses, etc. In the Dharmadhatu, only the sixth consciousness is connected, so it is not inverted. Moreover, it is not an example because it relies on co-arising. Furthermore, if the touch-place is immediately together with the great, it also simplifies its Dharmadhatu, it is not like this, so it is not discussed. The meaning of independent establishment is that the event-ultimate particle establishes its own characteristics. Jingyun (Jingyun, a name) says that there is actually no single-born ultimate particle, it is just that the self-nature of the various forms is hypothetically analyzed by wisdom, and each is called independent. It can also be said that the external light and precious pearl's external brightness arises apart from the substance, and is called independent. Tai Yun (Tai Yun, a name) says that the four dusts share one gathering, and their own characteristics are different, so they are called independent. They are subtle and difficult to distinguish, so it is said that the event is subtle and assisting. The meaning of establishment is that the gathered ultimate particles, etc. This passage is precisely saying the same thing.

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處不相離性也。下問答辨。何因緣故至不相舍離者。難意。夫有對礙之法。有一即無第二。云何一微地大之處有餘極微。此初難也。若一微處有餘極微不相妨礙。便同心道無礙之法。云何不名無對性耶。此第二難也。答中。先通初難。隨順轉故至不相妨礙者。諸色之中有相違者。各據處所有一無二。若相隨順則一中有多。又由如是種類之業增上所感如是而生者。此由業故於一塵處而有多微。何以得知有多。一切色聚一切色根共受用故者。一切色聚之中。課取一物最細小者具有諸塵。眼見是色。鼻嗅有香。舌嘗有味。身覺有觸故也。自下反難可知。又有諸色下。通第二無對之難。或於此處亦相妨礙者。如二地大極微二色二香二觸同性之塵必不相入故也。或於是處不相妨礙者。如地與四塵各但即一。即不相礙。如中有色者。喻況如中有色求受生處。石山直過而無障礙。若中有相違。或入母腹不能得過。是即有礙。無分建立者。如本地第三卷云。非極微更有餘細分可得等。第三明彼五眼對別五種極微有見不見。基云。肉天二眼依明闇生。故不見極微也。慧等三眼以何為體。三藏云。慧眼緣空。法眼緣有。即皆后得智。共佛眼須別有體。故以無分別為佛眼。肉眼不然。果方名故。爾此智緣如。云何緣極微。既爾慧眼緣空。如何

緣極微。義曰。緣極微空。故亦得緣極微。既爾此智亦緣極微如。故無分別智亦得緣極微。以無分別智為佛緣體。三藏云。又佛眼者。即法眼緣有之眼也。又義不然。雖要須別慧眼緣理即正體智。法眼緣于空有即后得智。佛眼總攝前二以為佛眼。何以得知者。如對法言其真如唯聖慧眼境。故知慧眼而緣真如。若爾。經言得法眼凈。法眼應緣理。義曰。唯言凈故即緣真如。法名通故得無漏法眼非五眼中法眼。若爾。何故此卷下末云聖慧眼見一切色。若遠近等。即法眼異名以慧為體故名慧眼。非五眼中慧眼也。在因名慧法。在果總名佛。約用以離總有三眼。眼佛亦具足。此如大智度論自釋。此爲了義。景三解。一解慧眼觀空法眼見有此二並觀安立之諦。佛眼則見非空非有非安立諦。二解。依如第五十言。大悲名佛眼。即是法眼至佛說名佛眼。三解。即前四眼得佛究竟皆名佛眼。如智度論。上來三段。總是第一辨正義竟。自下破邪。初總問答。后舉五相。前中。猶如水滴不至極微。又云及喻水滴至小微色即不爾者。五相中。泰云。前三是薩婆多計。第四是經部上座部等計。所造聚色於四大種極微量內積集而住更相涉入。有別極微故異大乘。涉入故異薩婆多。第五外道計。基云。第一謂薩婆多極微雖無獨住。然諸聚色中有彼自

【現代漢語翻譯】 現代漢語譯本 緣極微（最小的物質單位）。義疏中說：『因為緣于極微是空性的，所以才能緣于極微。』既然如此，這種智慧也能像那樣緣于極微。因此，無分別智也能緣于極微，因為無分別智是佛陀證悟的根本。三藏中說：『佛眼，就是法眼緣于存在的眼睛。』另一種解釋不然。雖然需要特別的慧眼來緣于理，也就是正體智（根本智），但法眼緣于空和有，也就是后得智（方便智）。佛眼總括前兩者，作為佛眼。如何得知呢？就像《對法論》所說，真如唯有聖慧眼才能照見。因此可知，慧眼緣于真如。如果這樣，經中說『獲得法眼凈』，那麼法眼應該緣于理。義疏中說：『僅僅因為說是『凈』，就是緣于真如。』『法』這個名稱是通用的，因此可以指無漏法眼，而不是五眼中的法眼。如果這樣，為什麼這卷經文的末尾說『聖慧眼能見一切色，無論遠近等』？這只是法眼的另一種名稱，以智慧為體，所以稱為慧眼，而不是五眼中的慧眼。在因地時稱為慧法，在果地時總稱為佛。從作用上來說，離開總相有三種眼，佛陀也具足這三種眼。這就像《大智度論》中的自釋，這是爲了義。景法師有三種解釋：第一種解釋是，慧眼觀空，法眼見有，這兩種眼都觀察安立之諦（世俗諦）。佛眼則見非空非有、非安立諦（勝義諦）。第二種解釋是，依據第五十卷所說，大悲心名為佛眼，也就是法眼達到佛的境界時，就稱為佛眼。第三種解釋是，前面的四種眼達到佛的究竟境界時，都稱為佛眼，就像《智度論》所說。以上三段，總是在辨明第一義。以下是破斥邪說。首先是總的問答，然後舉出五種相。前面部分，就像水滴不能到達極微。又說，如果用水滴來比喻，水滴可以到達小微色，但極微色不是這樣。五種相中，泰法師說：『前三種是薩婆多部（一切有部）的觀點，第四種是經部和上座部等的觀點，他們認為所造的聚色在四大種極微的量內積聚而住，互相涉入。』因為有不同的極微，所以不同於大乘。因為涉入，所以不同於薩婆多部。第五種是外道的觀點。基法師說：『第一種觀點認為，薩婆多部的極微雖然沒有單獨存在，但在各種聚色中，有它們自己的存在。』

【English Translation】 English version The ultimate minute particle. The commentary says: 'Because it is conditioned by the emptiness of the ultimate minute particle, it can also be conditioned by the ultimate minute particle.' Since this is the case, this wisdom can also be conditioned by the ultimate minute particle in the same way. Therefore, non-discriminating wisdom can also be conditioned by the ultimate minute particle, because non-discriminating wisdom is the fundamental basis of the Buddha's enlightenment. The Tripitaka says: 'The Buddha-eye is the eye of the Dharma-eye conditioned by existence.' Another explanation is not so. Although a special wisdom-eye is needed to be conditioned by principle, which is the Correct Body Wisdom (fundamental wisdom), the Dharma-eye is conditioned by emptiness and existence, which is the Subsequent Wisdom (expedient wisdom). The Buddha-eye encompasses the former two, serving as the Buddha-eye. How can this be known? As the Abhidharma says, only the Holy Wisdom-eye can perceive Suchness. Therefore, it can be known that the Wisdom-eye is conditioned by Suchness. If so, the sutra says 'attaining the purity of the Dharma-eye,' then the Dharma-eye should be conditioned by principle. The commentary says: 'Only because it is said to be 'pure' is it conditioned by Suchness.' The name 'Dharma' is universal, so it can refer to the un-leaked Dharma-eye, not the Dharma-eye among the five eyes. If so, why does the end of this scroll say 'The Holy Wisdom-eye sees all colors, whether near or far, etc.'? This is just another name for the Dharma-eye, with wisdom as its essence, so it is called the Wisdom-eye, not the Wisdom-eye among the five eyes. In the causal stage, it is called Wisdom-Dharma, and in the fruition stage, it is generally called Buddha. In terms of function, there are three eyes apart from the general aspect, and the Buddha also possesses these three eyes. This is like the self-explanation in the Mahaprajnaparamita Shastra, which is for the sake of meaning. Dharma Master Jing has three explanations: The first explanation is that the Wisdom-eye observes emptiness, and the Dharma-eye sees existence. These two eyes both observe the Truth of Establishment (conventional truth). The Buddha-eye sees neither emptiness nor existence, nor the Truth of Non-Establishment (ultimate truth). The second explanation is that, according to the fiftieth volume, great compassion is called the Buddha-eye, which is the Dharma-eye reaching the state of the Buddha, and then it is called the Buddha-eye. The third explanation is that when the previous four eyes reach the ultimate state of the Buddha, they are all called the Buddha-eye, as stated in the Mahaprajnaparamita Shastra. The above three paragraphs are all about clarifying the first meaning. The following is the refutation of wrong views. First, there is a general question and answer, and then five aspects are presented. The first part is like a drop of water not reaching the ultimate minute particle. It also says that if a drop of water is used as a metaphor, the drop of water can reach the small minute color, but the ultimate minute color is not like this. Among the five aspects, Dharma Master Tai said: 'The first three are the views of the Sarvastivada school (the school of everything exists), and the fourth is the view of the Sautrantika and Sthavira schools, etc. They believe that the created aggregate colors accumulate and reside within the amount of the four great elements' ultimate minute particles, interpenetrating each other.' Because there are different ultimate minute particles, it is different from Mahayana. Because of interpenetration, it is different from the Sarvastivada school. The fifth is the view of the heretics. Dharma Master Ji said: 'The first view is that although the ultimate minute particles of the Sarvastivada school do not exist independently, they have their own existence in various aggregate colors.'

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性。正破一切有部。兼破吠世師迦。第二有生有滅。正是一切有部。其吠世史迦父母極微是常余是無常。今兼破之。第三正是吠世史迦。以彼計云。劫初父母極微于空劫中散住處處。后成劫時父母和合而生子微名合。第四正是一切有部。以積極微成聚色故。又云正量部義。彼無鄰虛有積集故。第五吠世史迦。以父母微和合故生子種種名粗聚色。以微無體。無體故即無生滅。無生滅故無合無散。不可言聚色從微生等。以此理如前五計皆為不如理。測云。如佛本行經云。如來未成道時。安陀偈師所學演算法。問師而言。閻浮提中有幾極微。偈師答言。算數不得說。問。由建陀羅幾微塵成。答。此亦不說。若如是者。更無所學。又法華經云。過微塵數世界。又不可思議經云。一切世界入一微塵。聖教如是。何故說無極微耶。解云。經據意識相分極微故說有。論約本法故云無。是不違。自下第三明假分折建立極微有五勝利。基云。第一得破常勝利而澄無常。第二知無常故。不計我我所。第三既無我故。俱時我慢亦能斷滅。第四斷見慢已。于彼境界不起諸惑。伏令不現起。第五伏諸惑故。于境不取相。而能除法執。此五勝利得有別人。類思可解。三藏云。初是空門。中三無愿門。后一無相門。問。何故第二破我乃言無愿。今更解初

【現代漢語翻譯】 現代漢語譯本 性。主要駁斥一切有部（Sarvāstivāda）。兼駁吠世師迦（Vaiśeṣika）。第二，有生有滅。這正是針對一切有部。他們的吠世史迦認為父母極微是常，其餘是無常。現在一併駁斥。第三，正是針對吠世史迦。因為他們認為，劫初的父母極微在空劫中散落在各處。後來成劫時，父母極微和合而生出子微，名為合。第四，正是針對一切有部。因為他們認為積極微聚整合聚色。又說是正量部（Saṃmitīya）的觀點，他們認為沒有鄰虛，所以有積集。第五，針對吠世史迦。因為父母微和合而生出各種各樣的粗聚色。因為微沒有實體，沒有實體所以沒有生滅，沒有生滅所以沒有合散，不能說聚色是從微生出來的等等。根據這個道理，像前面五種說法都是不如理的。有人推測說，如《佛本行經》所說，如來未成道時，向安陀偈師（Andha Gati）學習演算法。問老師說：『閻浮提（Jambudvīpa）中有多少極微？』偈師回答說：『算數無法說清。』又問：『由建陀羅（Kṣudra）多少微塵組成？』回答說：『這個也無法說清。』如果這樣，就沒有什麼可學的了。』又《法華經》說：『經過微塵數世界。』又《不可思議經》說：『一切世界進入一微塵。』聖教是這樣說的，為什麼說沒有極微呢？』解釋說：『經文是根據意識相分的極微而說的，所以說有。論典是根據本法而說的，所以說沒有。』這並不矛盾。下面第三部分說明假分折建立極微有五種勝利。窺基（Kuiji）說：『第一，得到破除常的勝利，從而澄顯無常。第二，因為知道無常，所以不執著於我、我所。第三，既然沒有我，同時我慢也能斷滅。第四，斷除見慢之後，對於那個境界不起各種迷惑，使其伏藏不現起。第五，因為伏藏各種迷惑，所以對於境界不取相，而能夠去除法執。』這五種勝利是針對不同的人而說的，可以類推理解。三藏（Tripitaka）說：『第一是空門，中間三個是無愿門，最後一個是無相門。』問：『為什麼第二破我的時候說是無愿，現在再解釋第一個。』

【English Translation】 English version Nature. It mainly refutes the Sarvāstivāda (一切有部). It also refutes the Vaiśeṣika (吠世師迦). Second, there is arising and ceasing. This is precisely aimed at the Sarvāstivāda. Their Vaiśeṣika believes that the parent ultimate particles are permanent, and the rest are impermanent. Now, they are refuted together. Third, it is precisely aimed at the Vaiśeṣika. Because they believe that at the beginning of the kalpa, the parent ultimate particles are scattered everywhere in the empty kalpa. Later, when the kalpa is formed, the parent ultimate particles combine to produce child particles, called combination. Fourth, it is precisely aimed at the Sarvāstivāda. Because they believe that active ultimate particles gather to form aggregate matter. It is also said to be the view of the Saṃmitīya (正量部), who believe that there is no adjacent void, so there is accumulation. Fifth, it is aimed at the Vaiśeṣika. Because the parent particles combine to produce various kinds of coarse aggregate matter. Because the particles have no substance, and because they have no substance, there is no arising and ceasing, and because there is no arising and ceasing, there is no combination and dispersion. It cannot be said that aggregate matter arises from particles, and so on. According to this principle, the previous five views are all unreasonable. Someone speculates that, as stated in the 'Sūtra of the Past Vows of the Buddhas', when the Tathāgata had not yet attained enlightenment, he learned algorithms from Andha Gati (安陀偈師). He asked the teacher: 'How many ultimate particles are there in Jambudvīpa (閻浮提)?' The teacher replied: 'Arithmetic cannot explain it clearly.' He also asked: 'How many Kṣudra (建陀羅) dust particles make up?' The answer was: 'This cannot be explained either.' If so, there is nothing more to learn.' Also, the 'Lotus Sūtra' says: 'Passing through worlds as numerous as dust particles.' Also, the 'Inconceivable Sūtra' says: 'All worlds enter a single dust particle.' The sacred teachings say so, why say there are no ultimate particles?' The explanation is: 'The sutra is based on the ultimate particles of the aspect-division of consciousness, so it says there are. The treatise is based on the original Dharma, so it says there are not.' This is not contradictory. The third part below explains that the hypothetical division and establishment of ultimate particles have five victories. Kuiji (窺基) said: 'First, one obtains the victory of breaking permanence, thereby clarifying impermanence. Second, because one knows impermanence, one does not cling to self and what belongs to self. Third, since there is no self, arrogance can also be extinguished at the same time. Fourth, after breaking the view of arrogance, one does not arise various confusions about that realm, causing them to be dormant and not manifest. Fifth, because one subdues various confusions, one does not grasp the characteristics of the realm, and is able to remove the attachment to Dharma.' These five victories are aimed at different people, and can be understood by analogy. The Tripitaka (三藏) says: 'The first is the gate of emptiness, the middle three are the gates of no-wish, and the last one is the gate of no-sign.' Question: 'Why is it said to be no-wish when the second breaks self, and now explain the first one again?'

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二是空。空行攝空無我行故。中二無愿門。景雲。上三是空。次一無愿。后一無相。十門中第三明生起門有五。初約五義以辨生起。二明相離不相離。三明諸色雖有自種然由大種變異而生。四由五緣果成變異。五立中有。初五義中依止生。謂于所依大種處所有餘所造色等者。初受生時。先有大種據其處所。余色依止大種而生。名依止生。是同一處攝持彼義者。釋其造義。地大攝持同處之色故名為造。又若於此色積聚中至有非有相者。總辨有無。謂若於色聚之中有其地大或有餘大。及有所造或根或塵。即有彼法。於色聚中但有一大無餘三大及無餘造。則無彼法。若有說言已下。牒執以非。薩婆多等云。一切色聚必具四大。如一石中水火風大相雖不可得。然極微必有。今應問彼。此地大可得者。與餘三大不得者。為體是等為不等耶。若體一種。而彼三大不可得者非理。量云。於一石中余水火風亦應得。體等有故。如地大。若不等者。為體量故不等為據增上用故不等。若形量故不等而地大可得。餘三大形量小不可得而實是有者。彼三大小分應可得。以有分別形量故。少分既不可得故知此中無三大量。云。汝宗石中無不等大。少分無故。如彼空華。若據用故地大有用相可得三大有用小故不可得者。用依于體。體既無有而有用者

【現代漢語翻譯】 現代漢語譯本 二是空（shunyata，空性）。因為觀修空性，便能攝受空無我之行。 中二：無愿門（apranihita）。景雲（可能是註釋者或出處）。 上三句是空性，接下來一句是無愿，最後一句是無相（animitta）。 十門中第三，說明生起門有五點： 第一，從五個方面辨別生起；第二，說明相離與不相離；第三，說明諸色雖然有各自的種子，但由四大種（mahabhuta）變異而生；第四，由五緣果成變異；第五，建立中有（antarabhava）。 最初的五義中，依止生：指在所依的大種處所，有其餘所造色等。最初受生時，先有大種佔據其處所，其餘色依止大種而生，名為依止生。是同一處攝持彼義：解釋其造義。地大（prthivi-dhatu）攝持同處的色，所以名為造。 又若於此色積聚中至有非有相：總辨有無。指如果在這個色積聚之中，有地大或者有其餘大種，以及有所造色，或者根（indriya）或者塵（visaya），就存在彼法。在色積聚中，只有一大種，沒有其餘三大種，也沒有其餘所造色，那麼就不存在彼法。 若有說言已下：駁斥執著。薩婆多（Sarvastivada，一切有部）等說，一切色聚必定具備四大。如同一塊石頭中，水大（apo-dhatu）、火大（tejo-dhatu）、風大（vayo-dhatu）的相雖然不可得，但極微（paramanu）必定有。 現在應該問他們，這個地大可得，與其餘三大不可得，是體性相同還是不同？如果體性相同，而那三大不可得，不合道理。可以這樣推論：在一塊石頭中，其餘水、火、風也應該可得，因為體性相同，就像地大一樣。 如果體性不同，是因為形體大小不同導致不等，還是因為增上作用不同導致不等？如果是形體大小不同導致不等，地大可得，其餘三大形體小不可得，但實際上是有的，那麼那三大的小部分應該可得，因為有分別形體大小。 既然少部分都不可得，可知其中沒有三大。你說，你們宗派認為石頭中沒有不等大的，因為少部分沒有，就像虛空中的花朵（空華，sky flower）一樣。如果是根據作用，地大有用，相可得，三大作用小，所以不可得，那麼，作用依賴於體性，體性既然沒有，哪裡來的作用呢？

【English Translation】 English version Secondly, emptiness (shunyata). Because of practicing emptiness, one can embrace the practice of emptiness and non-self (anatta). The middle two: the gate of wishlessness (apranihita). Jingyun (possibly a commentator or source). The first three sentences are about emptiness, the next one is about wishlessness, and the last one is about signlessness (animitta). The third of the ten gates, explaining the gate of arising has five points: First, distinguishing arising from five aspects; second, explaining separation and non-separation; third, explaining that although all forms have their own seeds, they arise from the transformation of the four great elements (mahabhuta); fourth, transformation is accomplished by the five causes and results; fifth, establishing the intermediate state (antarabhava). In the initial five meanings, dependent arising: refers to the place of the great elements on which the remaining derived forms and so on depend. At the initial moment of birth, the great elements first occupy their place, and the remaining forms arise dependent on the great elements, which is called dependent arising. 'It is the meaning of holding them in the same place': explaining its meaning of 'making'. The earth element (prthivi-dhatu) holds the forms in the same place, so it is called 'making'. Furthermore, 'if in this aggregate of forms there is the aspect of existence or non-existence': generally distinguishing existence and non-existence. It means that if in this aggregate of forms there is the earth element or other great elements, as well as derived forms, or sense organs (indriya) or sense objects (visaya), then that dharma exists. If in the aggregate of forms there is only one great element, without the other three great elements, and without other derived forms, then that dharma does not exist. If someone says below: refuting the attachment. The Sarvastivadins (Sarvastivada) and others say that all aggregates of forms must possess the four great elements. For example, in a stone, although the aspects of the water element (apo-dhatu), fire element (tejo-dhatu), and wind element (vayo-dhatu) are not obtainable, the ultimate particles (paramanu) must have them. Now they should be asked, is this obtainable earth element, and the unobtainable other three great elements, of the same nature or different? If they are of the same nature, and those three are unobtainable, it is unreasonable. It can be inferred like this: in a stone, the other water, fire, and wind should also be obtainable, because they are of the same nature, just like the earth element. If they are of different natures, is it because the size of the form is different, or because the dominant function is different? If it is because the size of the form is different, the earth element is obtainable, and the other three are small and unobtainable, but in reality they exist, then the small parts of those three should be obtainable, because there is a distinction in the size of the form. Since even the small parts are unobtainable, it is known that there are no three great elements in it. You say that your school believes that there are no unequal sizes in the stone, because the small parts are not there, just like flowers in the sky (sky flower). If it is according to function, the earth element has a function, and its aspect is obtainable, and the three great elements have small functions, so they are unobtainable, then the function depends on the nature, and since the nature does not exist, where does the function come from?

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。此執非理。量云。于石中定無水等威勢。以無體故。如兔角等。種子生中。景雲。謂所有色各從賴耶識中諸色種生。由有自種子故。遇緣變起。如水寒成冰堅故成地。如水遇火便成流濕即成於水。言由如是等雖無自性然有其界等者。前破小乘于彼石中有水火事。今明於堅石中有水火等種子各有其界。故無過也。泰云。前論大持二種則大及造。此中一大能造根塵何故不說持三種。解云。前據熏成種子故說持二種。今云種者唯地大中有可生大等種故名種。是故眼中余無根種。測云。凡論大乘種子隨逐自有二。一隨轉理門。地中亦有生三大能。名為種子。二真實理門。賴耶識中具四大種。種有三義。一種望能熏不一異。二種望賴耶不一不異。三種望行不一不異。依第三堅性則有漏濕種子。今此文意合有二義。或可但依隨轉理說。又解。谷名種子以生芽故。堅名種子以生濕故。是名種子生。非賴耶。基云。此據經部師義非大乘。然如石中雖無三大之相。然本識中有種子果。一緣生三大。亦就大乘解。勢引生中有三。一五根勢力引外五塵。二業引。三六天北洲欲引資具。景雲。下四大中五欲境界相續恒有名現前欲。由業勢所引。后二天中五欲境界不恒相續名不現前欲。雖亦由業作。由意樂勢引而生。北洲衣服音樂器等樹上而生

【現代漢語翻譯】 現代漢語譯本 這種執著是不合理的。可以這樣衡量：在石頭中必定沒有水等的作用和力量，因為它沒有實體，就像兔角一樣。關於種子生起的問題，景法師說，所有的色法都是從阿賴耶識中的各種色法種子生起的。由於有各自的種子，遇到因緣就會發生變化。比如水遇到寒冷就結成堅硬的冰，所以成為地大；水遇到火就變成流動潮濕的狀態，所以成為水大。『像這樣雖然沒有自性，但有其界限』等說法，是之前破斥小乘認為石頭中有水火作用的觀點。現在說明在堅硬的石頭中，水、火等種子各自有其界限，所以沒有過失。泰法師說，之前的論述中，『大』具有兩種作用，即『持』和『造』。這裡說『一大』能造作根和塵，為什麼不說『持』有三種作用呢？解釋說，之前是根據熏習形成種子的角度來說『持』有兩種作用。現在說『種子』，只有地大中有可以生起其他大種的種子，所以稱為『種子』。因此，在眼中沒有其他根的種子。窺基法師說，凡是討論大乘的種子，都伴隨著兩種道理：一是隨轉理門，地中也有生起其他三大（水、火、風）的能力，稱為『種子』；二是真實理門，阿賴耶識中具足四大種。種子有三種含義：一是種子相對於能熏習的法來說，是不一不異的；二是種子相對於阿賴耶識來說，是不一不異的；三是種子相對於行來說，是不一不異的。依據第三種，堅硬的性質是有漏的潮濕種子的。現在這段文字的意思包含兩種含義，或者可以只依據隨轉理來說。又一種解釋是，穀物稱為種子，是因為能生出芽；堅硬稱為種子，是因為能生出潮濕。這稱為種子生起，而不是阿賴耶識。窺基法師說，這是根據經部師的觀點，不是大乘的觀點。然而，就像石頭中雖然沒有三大（地、水、火）的相狀，但本識中有種子果，因緣生起三大，也可以用大乘的觀點來解釋。勢力引導生起有三種：一是五根的勢力引導外面的五塵；二是業力引導；三是六慾天和北俱盧洲的眾生，他們的慾望引導資生之具。景法師說，在下面的四大中，五欲境界相續不斷，恒常有名為現前欲，是由業力所引導的。后二禪天中，五欲境界不是恒常相續的，名為不現前欲，雖然也是由業力所造作，但由意樂的勢力引導而生。北俱盧洲的衣服、音樂器等，都是從樹上生出來的。 （阿賴耶識(Ālaya-vijñāna): 佛教唯識宗所說的第八識，是儲存一切種子的地方）

【English Translation】 English version This attachment is unreasonable. It can be measured as follows: there is definitely no water or other power in the stone, because it has no substance, like a rabbit's horn. Regarding the arising of seeds, Master Jing said that all forms arise from the seeds of various forms in the Ālaya-vijñāna (storehouse consciousness). Because there are their own seeds, they change and arise when they encounter conditions. For example, water becomes hard ice when it encounters cold, so it becomes earth element; water becomes flowing and moist when it encounters fire, so it becomes water element. The statement 'like this, although it has no self-nature, it has its boundaries' etc., is to refute the Hinayana view that there is water and fire in the stone. Now it is explained that in the hard stone, the seeds of water, fire, etc., each have their boundaries, so there is no fault. Master Tai said that in the previous discussion, 'great' has two functions, namely 'holding' and 'creating'. Here it is said that 'one great element' can create the roots and dust, why not say that 'holding' has three functions? The explanation is that previously, 'holding' was said to have two functions from the perspective of the seeds formed by熏習 (xūn xí, perfuming or influencing by habit). Now it is said that 'seeds', only the earth element has seeds that can give rise to other great elements, so it is called 'seeds'. Therefore, there are no seeds of other roots in the eye. Master Kuiji said that whenever discussing the seeds of Mahayana, they are accompanied by two principles: one is the principle of following transformation, the earth also has the ability to generate the other three great elements (water, fire, wind), called 'seeds'; the other is the principle of true reality, the Ālaya-vijñāna is complete with the four great elements. Seeds have three meanings: first, seeds are neither identical nor different from the dharma that can perfuming; second, seeds are neither identical nor different from the Ālaya-vijñāna; third, seeds are neither identical nor different from actions. According to the third, the hard nature is the seed of leaky moisture. The meaning of this passage now contains two meanings, or it can only be based on the principle of following transformation. Another explanation is that grains are called seeds because they can produce sprouts; hardness is called seeds because it can produce moisture. This is called the arising of seeds, not the Ālaya-vijñāna. Master Kuiji said that this is according to the view of the Sautrāntika school, not the Mahayana school. However, just like there are no characteristics of the three great elements (earth, water, fire) in the stone, but there are seed fruits in the basic consciousness, the conditions give rise to the three great elements, which can also be explained from the perspective of Mahayana. There are three types of power leading to arising: one is the power of the five roots leading to the external five dusts; the second is the leading of karma; the third is the beings of the six desire heavens and Uttarakuru, their desires lead to the necessities of life. Master Jing said that in the four great elements below, the continuous five desires realm, constantly has the name of present desire, which is guided by the power of karma. In the latter two dhyana heavens, the five desires realm is not constantly continuous, called non-present desire, although it is also created by the power of karma, it is born by the power of intentional pleasure. The clothes, musical instruments, etc. of Uttarakuru are all born from trees. (Ālaya-vijñāna: the eighth consciousness in Buddhist Yogācāra, the place where all seeds are stored)

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。意樂往取。樹即曲枝。就手取得。亦由業力勢引而生。故無過也。基云。此皆從業生。何故乃言由現行起。義曰。於此生中總受一起欲即得之報。若說其果誰不從業生。此據多取現前相語。故言從欲生。后二生者。以水攝受故萌芽得生等。名攝受生。與此相違。則日火等令芽干𤍜。名損減生。自下第二明和雜不相離。景雲。謂隨因增上如是雜生於一聚中諸根受用故。基云。隨彼種子因增上力故如是而生為有根之取用故。所以如此。又隨四大生因增上力故。造色團雜如是而生為根有。眼等取時諸塵皆有。於是聚中有是用故。知諸色團雜而生。此明和雜不相離。測云。此正抉擇本地分中同處不相離義。今雖文相。不如前解。第三明諸色雖有自種類然由大種變異而生。先問。后答。答中則有三義。于初義中復有三義。景雲。一由士夫用者。非人功用名士夫用。四大出生名士夫用。謂由地大所打觸故者。如木石等打著人身有青赤色生。器差別者。如三藏云。如天雨時。水滴[就/蟲]口便成真珠隨滴大小真珠亦爾。若雨著地獄便成刀劍。雨著餓鬼便成火等。田差別者。由田差別生長不同。由勝定等者。如修天眼耳根入初禪勝定。勝定力故於先引起能造大種。如是后時方乃修得天眼耳根所造之色。基云。變異等三義。如下生依

【現代漢語翻譯】 現代漢語譯本：意樂取用：樹木彎曲的枝條，伸手就能取得，也是由於業力的牽引而生，因此沒有過失。窺基法師說：『這些都是從業力所生，為何又說由現行（指當下的意願）而起呢？』義凈法師解釋說：『在此生中，總的來說是接受一起心動念就能得到果報。如果說其結果誰不是從業力所生呢？這裡是根據多數情況下，取用眼前之物的情況來說的，所以說是從意願而生。』後面的兩種生起，以水滋養而萌芽生長等，稱為『攝受生』。與此相反，則是太陽、火等使芽乾枯凋謝，稱為『損減生』。 下面第二點說明和合雜糅，不可分離。景興法師說：『就是說隨著因的增上，像這樣雜糅生於一個聚集之中，諸根受用。』窺基法師說：『隨著彼種子因的增上力，所以這樣生起，爲了有根的取用。』之所以如此，又隨著四大生因的增上力，造色團雜糅這樣生起，爲了根有，眼等取用時，諸塵都有。於是在聚集之中有作用，所以知道諸色團雜糅而生。』這說明和合雜糅，不可分離。法測法師說：『這正是抉擇本地分中同處不可分離的含義。』現在雖然文句表面上不如前面的解釋。 第三點說明諸色雖然有自己的種類，然而由大種變異而生。先提問，后回答。回答中則有三種含義。在第一種含義中又有三種含義。景興法師說：『一是由士夫用者，非人的功用名為士夫用。四大出生名為士夫用。』所謂由地大所打擊觸碰的緣故，比如木頭、石頭等打在人身上，有青色、赤色產生。『器差別者』，如三藏所說：『如天下雨時，水滴落入[就/蟲]的口中便成為珍珠，隨著水滴的大小，珍珠也隨之變大。如果雨水落在地獄中便成為刀劍，落在餓鬼道中便成為火焰等。』『田差別者』，由於田地的差別，生長的情況也不同。『由勝定等者』，如修習天眼、天耳根，進入初禪勝定。由於勝定的力量，對於先前引起的能造大種，像這樣後來才修得天眼、天耳根所造之色。窺基法師說：『變異等三種含義，如下生依。』

【English Translation】 English version: Intentional Taking: A tree's bent branch can be reached out and taken, also arising from the force of karma, thus there is no fault. Kui Ji said, 'These all arise from karma, why then say they arise from present action (referring to the current intention)?' Yi Jing explained, 'In this life, generally speaking, one receives the retribution of obtaining something with a single thought. If one says that the result does not arise from karma, who would not agree? This is based on the situation where one takes what is in front of them in most cases, so it is said to arise from intention.' The latter two kinds of arising, such as sprouting and growing with water nourishment, are called 'Samsrava-ja (receptive arising)'. Conversely, the sun, fire, etc., causing the sprout to wither and decay, are called 'Parikshaya-ja (diminishing arising).' The second point below explains harmonious mixture, inseparable. Jing Xing said, 'That is to say, with the increase of the cause, they are mixed and born in a gathering, and the senses are used.' Kui Ji said, 'With the increasing power of that seed cause, they arise in this way, for the sake of having roots for taking.' The reason for this is that with the increasing power of the four great elements as the cause of birth, the material aggregates are mixed and born in this way, for the sake of having roots, when the eyes and other senses take, all the dusts are present. Therefore, there is a function in the gathering, so it is known that the material aggregates are mixed and born.' This explains harmonious mixture, inseparable. Fa Ce said, 'This is precisely the meaning of inseparable in the same place in the decision of the local division.' Although the surface of the text is not as good as the previous explanation. The third point explains that although all colors have their own kinds, they arise from the transformation of the great elements. First ask, then answer. There are three meanings in the answer. There are three meanings in the first meaning. Jing Xing said, 'One is by the use of Purusha (person), the function of non-humans is called the use of Purusha. The birth of the four great elements is called the use of Purusha.' The so-called reason for being struck and touched by the earth element, such as wood, stones, etc., hitting the human body, produces blue and red colors. 'Difference of vessels', as the Tripitaka says: 'When it rains, the water droplets fall into the mouth of [Jiu/insect] and become pearls, and the pearls become larger as the water droplets become larger. If the rain falls into hell, it becomes swords, and if it falls into the realm of hungry ghosts, it becomes flames, etc.' 'Difference of fields', due to the difference of fields, the growth is also different. 'By superior Samadhi (concentration) etc.', such as practicing the heavenly eye and heavenly ear roots, entering the first Dhyana (meditation) superior Samadhi. Due to the power of superior Samadhi, for the great elements that can be created by the previous cause, in this way, the colors created by the heavenly eye and heavenly ear roots are cultivated later. Kui Ji said, 'The three meanings of variation, etc., are based on the following birth.'

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立持食五義中配之。此中變易含生因依因養因三種。即先大種為生因。后隨其業即是依因。勝定力是養因中一分可知。余建立建立因。任持是任持因。是本地第三卷更有廣明五因及說大所造義此四解。言勝定力故者。依如泰師。上言若依此係定即此係四大造。若約報大造論唯色界系。若約定中亦變為大種如此處文。如入無色定起定果色。此所起色無色定所變故。隨見分是無色系。此所造色隨定系。亦無色界系。前文通上二界。今此定中初念先起大種唯為堅濕暖動不為造色。后剎那中方為造色。何以得知。即此卷下文言勝定果色不依大種唯依于定。然依種類影像三摩地亦得名為大種所造。此中文意。若約同念。如地獄報等大造義。初有大種則有造色。名不依大種。若此造色前三摩地前念種類大種。故亦得名為四大所造。若非定等色。大與造色必同時造。其此定大種別時造。今此文云先起大種者。謂前念變為大種后念方為造色。不是即同念造。依彼生名為造。故是大種義。又解。此中據定果實色所以定中亦變為大種。若約下文不變為大種者據假定色須依實大造。故取定前三摩地種類影像色大種造。既言種類影像三摩地。此解不如前。又此中據實夫定色者皆變為大造。下文以要依本質方定中變為大種。故隱定中大種不論不言

依大造。從本緣故。亦得名大種造。今準思前捲雲一切色皆得自在即變為大種。此文為證。如加行心引大種等。如此文即大種造定中色。若加行不引大種唯引造色者。下文言非大種造說依影像三摩地發故說名為造。六十六云隨得彼界彼大種。測云。業所作者。上明大種與所造色前後生義。由業增上緣及名言種子故。初受生時先起地大以造身根及以眼等。由此大力故六處位時眼等四根方得生。第四明由五緣果成變異。如種禾稼。水糞調適。加以人巧。生果則勝。一遇風霜等緣。果子皆法病。色味變改。名大種力。二由人功修理。果無[病-丙+仲]惡。名士夫因力。三由明咒。或咒林木令其枯死。有外道善咒。咒生枯果。四由神通轉變。變好為惡。或變惡為好。五隨前業感彼人種為依。果隨轉變。第五立中有。二。初明中有由名言自種子為因有分熏習為緣。次問答辨有之所以。景雲。外人設難云。此處死後彼處現生何須中有。如人臨谷唱喚即有響生。豈更有物轉彼響聲至彼谷中而響應耶。論主答意。響即不定。如臨谷叫隨谷多小。響聲出應故。唯我惑亂。死有生有則不如是。又難。如天上月影現水中。豈亦須物傳此影耶。今論主破。天上月不滅即水中影生。死有滅已生有始生。是故不同。外人又言。如人心緣他方事。爾

【現代漢語翻譯】 現代漢語譯本 依大造：從根本的因緣來說，也可以稱為『大種造』（四大元素所造）。現在根據《瑜伽師地論》前卷所說，一切色法都能自在地變化為四大元素，這段經文可以作為佐證。例如，加行心（修行時的努力）能夠引導四大元素等。這裡的經文指的是大種造禪定中所產生的色法。如果加行心不引導四大元素，而只引導所造的色法，那麼下文說，『不是四大元素所造，而是依靠影像三摩地而生起，所以稱為造』。《瑜伽師地論》第六十六卷說，『隨著獲得那個界，就獲得那個大種』。測師解釋說：『由業力所造作的』。上面說明了四大元素和所造色法前後產生的意義。由於業力的增上緣以及名言種子的緣故，最初受生的時候，先產生地大，用來造出身根以及眼根等。由於這種強大的力量，所以在六處位（眼、耳、鼻、舌、身、意）的時候，眼根等四根才得以產生。 第四，說明由五種因緣果報而產生變異，就像種植稻穀一樣，如果水和肥料調配得當，再加上人工的技巧，那麼結出的果實就會更好。如果遇到風霜等因緣，果實就會生病，顏色和味道都會改變，這叫做大種的力量。第二，如果經過人工的修理，果實沒有疾病和壞處，這叫做士夫因（人的努力）的力量。第三，通過明咒，或者用咒語使樹木枯死。有些外道擅長咒語，用咒語使果實枯萎或生長。第四，通過神通轉變，把好的變成壞的，或者把壞的變成好的。第五，隨著前世的業力感召，以那個人種為依靠，果實也隨著轉變。 第五，建立中有（死亡到投胎之間的過渡期）的觀點。分為兩點：第一，說明中有是由名言的自種子為因，有分（生命延續的細微意識流）的熏習為緣而產生的。第二，通過問答來辨析存在的原因。景師說：外人提出疑問說：『在此處死後，在彼處立即產生，為什麼需要中有呢？就像人在山谷邊呼喊，立即就有回聲產生，難道還需要其他東西把聲音傳遞到山谷中才能產生回聲嗎？』論主的回答是：回聲是不確定的，就像在山谷邊呼喊，隨著山谷的大小，回聲的大小也不同。只有我（論主）迷惑了。死亡和出生不是這樣的。又有人提問：『就像天上的月亮在水中顯現影子，難道也需要其他東西來傳遞這個影子嗎？』現在論主駁斥說：天上的月亮沒有消失，水中的影子就產生了。死亡已經滅盡，出生才開始產生，所以不同。外人又說：『就像人心可以緣到其他地方的事情，那麼為什麼需要中有呢？』

【English Translation】 English version 『I-ta-tsao』 (依大造): From the perspective of fundamental causes and conditions, it can also be called 『Ta-chung-tsao』 (大種造, produced by the four great elements). Now, according to what is said in the first volume of the Yogācārabhūmi-śāstra, all forms can freely transform into the four great elements, and this passage can be used as evidence. For example, the 『jia-xing-xin』 (加行心, effort in practice) can guide the four great elements, etc. The passage here refers to the forms produced in the 『Ta-chung-tsao』 (大種造) samādhi. If the 『jia-xing-xin』 (加行心) does not guide the four great elements but only guides the produced forms, then the following text says, 『It is not produced by the four great elements but arises relying on the image samādhi, so it is called produced.』 Volume sixty-six of the Yogācārabhūmi-śāstra says, 『As one obtains that realm, one obtains that great element.』 Ce-shi (測師) explains: 『What is created by karma.』 The above explains the meaning of the four great elements and the produced forms arising in sequence. Due to the dominant condition of karma and the seeds of verbal expression, when first receiving birth, the earth element arises first to create the body root and the eye root, etc. Because of this great power, the four roots of the eye, ear, nose, and tongue can arise at the time of the six places (eye, ear, nose, tongue, body, and mind). Fourth, it explains that variations arise from the fruition of five causes and conditions, just like planting rice. If water and fertilizer are properly mixed, and human skills are added, then the fruit will be better. If one encounters conditions such as wind and frost, the fruit will become diseased, and the color and taste will change. This is called the power of the great elements. Second, if the fruit is repaired by human labor and has no diseases or defects, this is called the power of 『shi-fu-yin』 (士夫因, human effort). Third, through 『ming-zhou』 (明咒, bright mantras), or using mantras to cause trees to wither. Some heretics are good at mantras, using mantras to cause fruits to wither or grow. Fourth, through supernatural transformation, turning good into bad or bad into good. Fifth, following the karmic retribution of previous lives, relying on that human species, the fruit also transforms accordingly. Fifth, establishing the view of 『zhong-you』 (中有, the intermediate state between death and rebirth). It is divided into two points: First, it explains that the 『zhong-you』 (中有) arises from the self-seed of verbal expression as the cause and the熏習 (xunxi, perfuming) of 『you-fen』 (有分, subtle stream of consciousness that continues life) as the condition. Second, it analyzes the reasons for existence through questions and answers. Jing-shi (景師) says: An outsider raises the question: 『After dying here, one is immediately born there. Why is the 『zhong-you』 (中有) needed? Just like a person shouting by a valley, an echo immediately arises. Is it necessary for something else to transmit the sound to the valley in order for the echo to arise?』 The master's answer is: The echo is uncertain. Just like shouting by a valley, the size of the echo varies with the size of the valley. Only I (the master) am confused. Death and birth are not like this. Someone also asks: 『Just like the moon in the sky appearing as a reflection in the water, is it necessary for something else to transmit this reflection?』 Now the master refutes: The moon in the sky has not disappeared, and the reflection in the water arises. Death has ceased, and birth has just begun, so it is different. The outsider also says: 『Just like the human mind can be aware of things in other places, then why is the 『zhong-you』 (中有) needed?』

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時豈有別物傳心至他方耶。論主破云。亦不應說如取所緣非行往故。如人在心緣他方。但是遙緣心不行往。受生之心必須往到。基云。大乘響如影。耳聞時唯聞本聲。但意惑亂故謂言谷中有響。如鏡中像相似。今就彼宗。故言不滅。十門中第四明其安立。有其八段。初云當知大種先據處后余造色依此處轉等者。此據能依所依門。業生報時起大種為所依故。俱時即有造色。造色是能依故。故云余造色依此處轉。非異時也。一地大起礙。餘地大不得重生。稱地大量造色依此處轉。非異時遍滿。由彼大勢任持造色有所據礙。余大造色不得重生。二明四大粗細。若地種子及所生地果體用俱勝故粗。餘二次次細三明聲體間斷。頓起如光。泰云。附質大造。又解。離質外聲。但質外大造。基云。準此一文。即聲同燈光。離質大造四明風大。諸輪行風名恒相續者。持日月輪風名鞞藍婆。及風輪等。名恒相續。在物行者名恒攝受者。景雲。如人身內諸脈中風常行不息。名恒攝受。泰云。風大持物便不離散。名恒攝受。基云。持物令不散名恒攝受。如本地第三卷與此別。機關連持名恒相續者。景雲。水硙轉名機關。因水引風。風力令轉。相續恒動。泰云。骨節風也。測云。有情身中出入息風也。五明空界。三藏云。準此空界則明闇色。景

【現代漢語翻譯】 現代漢語譯本 時間難道有其他東西傳遞心識到其他地方嗎？論主反駁說：『也不應該說像獲取所緣一樣，不是通過行走前往的緣故。』就像人在心中緣取他方，但這只是遙遠的緣取，心識並沒有實際行走前往。而受生的心識必須實際到達。窺基（Kuiji）說：『大乘的響聲就像影子一樣，耳朵聽到時只能聽到原本的聲音，只是意識迷惑混亂，所以說山谷中有迴響。就像鏡子中的影像一樣相似。』現在就按照他們的宗派，所以說不會滅。十門中的第四個說明它的安立，有八個段落。第一個說『應當知道，四大種先佔據處所，然後其餘的造色依附在這個處所運轉』等等。這是根據能依和所依的方面來說的。業力產生果報時，生起四大種作為所依，同時就有造色產生，造色是能依。所以說其餘的造色依附在這個處所運轉，不是不同時發生的。一種地大生起阻礙，其餘的地大就不能夠再次生起。稱量地大的量，造色依附在這個處所運轉，不是不同時遍滿的。由於地大的強大力量，任持造色有所依據和阻礙，其餘的地大造色就不能夠再次生起。第二說明四大粗細。如果地種子以及所生長的地果，其體和用都殊勝，所以粗大。其餘的依次細微。第三說明聲音的體性是間斷的，頓然生起就像光一樣。泰法師（Tai）說：『附著於物質的大的造色。』又解釋說：『脫離物質之外的聲音。』但這是脫離物質之外的大的造色。窺基（Kuiji）說：『根據這一段文字，聲音就像燈光一樣，脫離物質而產生。』第四說明風大。諸輪執行的風名為『恒常相續』（always continuous），是保持日月輪的風，名為『鞞藍婆』（Vailamba），以及風輪等，名為『恒常相續』。在物體中執行的風名為『恒常攝受』（always sustaining）。景法師（Jing）說：『就像人身體內的各個脈絡中的風，經常執行不停止，名為恒常攝受。』泰法師（Tai）說：『風大保持物體，使之不離散，名為恒常攝受。』窺基（Kuiji）說：『保持物體使之不散開，名為恒常攝受。』就像《本地分》第三卷與此不同。機關連線保持名為『恒常相續』。景法師（Jing）說：『水磨轉動名為機關，因為水引導風，風力使之轉動，相續恒常地運動。』泰法師（Tai）說是骨節中的風。測法師（Ce）說是有情身體中出入的呼吸之風。第五說明空界。三藏法師（Sanzang）說：『根據這個，空界就是明暗的色。』

【English Translation】 English version Is there something else that transmits consciousness to other places? The Master refutes: 'It should not be said that it is like taking the object of perception, because it does not go by walking.' Just as a person mentally perceives another place, but this is only a distant perception, and the consciousness does not actually go there. However, the consciousness of rebirth must actually arrive. Kuiji (窺基) said: 'The sound of Mahayana is like a shadow. When the ear hears it, it can only hear the original sound, but the consciousness is confused, so it is said that there is an echo in the valley. It is like an image in a mirror.' Now, according to their sect, it is said that it will not be destroyed. The fourth of the ten gates explains its establishment, which has eight paragraphs. The first says, 'It should be known that the four great elements first occupy a place, and then the remaining derived matter depends on this place to operate,' etc. This is based on the aspect of the dependent and the depended upon. When karma produces its result, the four great elements arise as the depended upon, and at the same time, derived matter arises, which is the dependent. Therefore, it is said that the remaining derived matter depends on this place to operate, and it does not happen at different times. If one earth element arises and obstructs, the other earth elements cannot arise again. Measuring the amount of the earth element, derived matter depends on this place to operate, and it is not simultaneously pervasive. Because of the great power of the earth element, it sustains the derived matter with a basis and obstruction, and the other earth element derived matter cannot arise again. Second, it explains the coarseness and fineness of the four great elements. If the earth seed and the earth fruit that grows from it have superior substance and function, then it is coarse. The rest are successively finer. Third, it explains that the nature of sound is intermittent, arising suddenly like light. Dharma Master Tai (泰) said: 'The great derived matter attached to matter.' It is also explained as: 'Sound apart from matter.' But this is great derived matter apart from matter. Kuiji (窺基) said: 'According to this passage, sound is like lamplight, arising apart from matter.' Fourth, it explains the wind element. The wind that moves the wheels is called 'always continuous' (恒常相續), which is the wind that maintains the sun and moon wheels, called 'Vailamba' (鞞藍婆), and the wind wheels, etc., are called 'always continuous'. The wind that moves in objects is called 'always sustaining' (恒常攝受). Dharma Master Jing (景) said: 'Like the wind in the various meridians of the human body, which constantly moves without stopping, it is called always sustaining.' Dharma Master Tai (泰) said: 'The wind element holds objects, so that they do not disperse, it is called always sustaining.' Kuiji (窺基) said: 'Holding objects so that they do not scatter is called always sustaining.' It is like the third volume of the Yogācārabhūmi-śāstra which differs from this. The connection and maintenance of the mechanism is called 'always continuous'. Dharma Master Jing (景) said: 'The rotation of the water mill is called a mechanism, because water guides the wind, and the wind power causes it to rotate, continuously and constantly moving.' Dharma Master Tai (泰) said it is the wind in the joints. Dharma Master Ce (測) said it is the breath wind that enters and exits the bodies of sentient beings. Fifth, it explains the space element. Dharma Master Sanzang (三藏) said: 'According to this, the space element is the color of light and darkness.'

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云。若依西方。但就意識緣太虛空所現分上假立空界色。常闇明者。二世界中間住處常闇。諸天常明。當知此亦依止色聚者。景雲。此空界色。謂依聚積色邊而現。謂依屋舍壚壁等。基云。如俱舍名鄰阿伽色。阿伽是極礙。此色鄰彼。即此中依止聲色等處而有空界色等處。而有空界。六明長等色假。雖無細微積集。而有粗青等積整合形。言雜亂過失者。以有一法亦長亦短過故。又如車等彼覺可壞故者。如取輪軸時失彼車等。以相待故。七明法處勝定果色當知唯有顯色等相等者。由彼行者本取定外青黃等顯色。入定觀察義現相分似彼本質名顯色相。又此定色雖不可見。由此為緣令他自變見於顯色故說定色名顯色故。此中二說。一云。定果色實無香味。若爾。何故顯揚八解脫中雲。若勝者謂青黃等。若劣者謂香味等。解云。凡舉所觀境中不相離法。劣者是香味。乃至正觀唯觀顯色。若彼定心觀香味者。隨彼定心屬上地系。是即上地有香味過。故言于彼生因闕故。又上地中無有段食。謂現香味于彼無用故。二云。以定力故實亦能現。故前五十二捲雲。由勝定力於一切色皆得自在。又華嚴經。菩薩鼻根聞無色界宮殿之香。此處雖言無香味。然所變但是法處香味等。基取前解無妨。問。色界無香味種及用故無香味等者。若爾即無

【現代漢語翻譯】 現代漢語譯本 云。如果按照西方（指西方極樂世界）的說法，只是就意識緣于太虛空所顯現的部分，假立為空界色。常闇明者，指的是兩個世界中間的住處常常是黑暗的，而諸天（deva）居住的地方常常是明亮的。應當知道這也是依止於色聚（rupa-skandha）的。景雲，這裡的空界色，是指依附於聚積的色邊而顯現的，比如依附於屋舍、墻壁等。基云，如同《俱舍論》中說的『鄰阿伽色』。阿伽（akasa）是極礙的意思，這種色鄰近於它。即在此中依止聲色等處而有空界色等處。六明長等色假，雖然沒有細微的積集，但是有粗大的青色等積整合形。說到雜亂的過失，是因為有一種法既長又短的緣故。又如車等，它們被覺知到是可以被破壞的，比如取走輪軸的時候，車等就不能存在了，因為它們是相互依賴的。七明法處勝定果色，應當知道只有顯色等相。因為那些修行者本來取定外青黃等顯色，入定觀察義現相分，相似於那些本質，名為顯色相。而且這種定色雖然不可見，但是由於它作為因緣，使得他人自己變現而見到顯色，所以說定色名為顯色。這裡有兩種說法。一種說法是，定果色實際上沒有香味。如果這樣，為什麼《顯揚聖教論》八解脫中說，如果勝者觀青黃等，如果劣者觀香味等？解釋說，凡是舉出所觀境界中不相離的法，劣者就是香味，乃至正觀只觀顯色。如果那個定心觀香味，那麼那個定心就屬於上地系，這就是上地有香味的過失。所以說對於它來說，生因是缺失的。而且上地中沒有段食（kabalikahara），指的是顯現的香味對於他們沒有用處。另一種說法是，憑藉定力實際上也能顯現。所以前面第五十二卷說，由於殊勝的定力，對於一切色都能得到自在。又如《華嚴經》，菩薩的鼻根能聞到無宮殿的香。這裡雖然說沒有香味，然而所變現的只是法處的香味等。基的觀點是取前面的解釋沒有妨礙。問：沒有香味的種子和作用，所以沒有香味等。如果這樣，就沒有了。

【English Translation】 English version Cloud. If according to the Western (referring to the Western Pure Land), it merely establishes the 'emptiness realm color' based on the portion manifested by consciousness in relation to the vast emptiness. 'Constantly dark and bright' refers to the dwelling places between the two worlds being often dark, while the abodes of the devas (gods) are often bright. It should be understood that this also relies on the aggregate of form (rupa-skandha). Jingyun says that this 'emptiness realm color' appears dependent on the edges of accumulated form, such as relying on houses, walls, etc. Jiyun says it's like the 'neighboring akasa color' mentioned in the Abhidharmakosa. Akasa (space) means extreme obstruction, and this color is adjacent to it. That is, within this, relying on places with sound and color, there are places with 'emptiness realm color' and so on. Six, 'long, etc., colors are provisional,' although there is no subtle accumulation, there is a coarse accumulation of blue, etc., forming a shape. Speaking of the fault of confusion, it is because there is a dharma that is both long and short. Also, like carts, etc., they are perceived as destructible; for example, when the wheels are removed, the carts, etc., cannot exist because they are interdependent. Seven, 'the color of the superior meditative result in the realm of dharmas' should be understood as only having the characteristics of manifest color, etc. Because those practitioners originally take manifest colors such as blue and yellow outside of meditation, and upon entering meditation, observe the meaning-manifestation aspect, which resembles those essences, and is called the 'manifest color aspect.' Moreover, although this meditative color is invisible, because it serves as a condition, causing others to transform and see manifest colors themselves, it is said that the meditative color is called 'manifest color.' There are two explanations here. One explanation is that the color of the meditative result actually has no smell or taste. If so, why does the Yogacarabhumi-sastra in the eight liberations say that if the superior one observes blue and yellow, etc., and if the inferior one observes smell and taste, etc.? The explanation is that whenever a dharma that is inseparable from the observed realm is mentioned, the inferior one is smell and taste, and even correct observation only observes manifest color. If that meditative mind observes smell and taste, then that meditative mind belongs to the upper realm system, which is the fault of the upper realm having smell and taste. Therefore, it is said that for it, the cause of arising is lacking. Moreover, there is no coarse food (kabalikahara) in the upper realm, referring to the manifested smell and taste being useless to them. Another explanation is that, by the power of meditation, it can actually manifest. Therefore, it was said earlier in the fifty-second volume that, due to the superior power of meditation, one can attain freedom over all colors. Also, like the Avatamsaka Sutra, the bodhisattva's nose can smell the fragrance of the palaces of no **. Although it is said here that there is no smell or taste, what is transformed is only the smell and taste, etc., of the realm of dharmas. Ji's view is that taking the previous explanation is not a problem. Question: ** has no seeds or functions of smell and taste, so there is no smell and taste, etc. If so, there is no.

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色界無大種種子。應不變為大種等。答。無色無業色。而有無漏大種色。故有色。色界既無報香味。亦無無漏香味種。又問。無色大種無報者即有無漏種。色界雖無報香味何妨得有無漏種。解云。無色大種有用故。雖無報即有無漏大種。色界香味以無用故無無漏。泰云。上界既無招段食業取鼻舌根。故香味于彼無業生因。及鼻舌根取境之用。測云。定心雖作五塵相分。而屬法處不名香味。俱隨所似故假名香味。何者。上界定非香味因故。香味亦非定心所用故。空行風無俱生香等者。此因言長辨空行風無根本俱生之香但有假名。如風遇華。香逐風來。問。亦應無觸。答。此觸塵本依風大等。故不例于外光明。釋論二說。一說。日光明中唯有光明色大種。余塵一向全無。一說。唯有大火勢觸光明。余皆無故。云不可得。復外同成實義景雲。輪外光無能造大種及無香等。泰師二說。一解。有離質造色。如日輪光遠從輪大造。非俱處有大。以此文證。為五因中持因。此據即質大語。二解。亦有大造如光。其大亦有別造光等者。然從本輪中火大為緣故引生微細不可得。此中言無。如光中豈無熱觸。熱觸言假。即以水火為體。豈有熱觸離火生耶故知亦有光彩。日中熱觸者。還是日輪中火暖熱分熱。非造光色火大也。聲準此知。基云

【現代漢語翻譯】 現代漢語譯本 無大種種子（組成物質的基本元素的種子）。應不變為大種等（不應轉變為基本元素等）。答：無色界沒有由業產生的色，但有無漏的大種色（沒有煩惱的大種色），所以有。色界既然沒有由果報產生的香味，也沒有無漏的香味種子。又問：無色界的大種沒有由果報產生的，那就有無漏的種子。即使沒有由果報產生的香味，為什麼不能有無漏的種子呢？解釋說：無色界的大種有用處，所以即使沒有由果報產生的，也有無漏的大種。香味因為沒有用處，所以沒有無漏的。泰法師說：上界既然沒有招感段食的業，也沒有攝取鼻舌根，所以香味在那裡沒有由業產生的因，以及鼻舌根攝取境界的用處。窺基法師說：定心中的五塵相分雖然存在，但屬於法處，不稱為香味。都隨所相似的事物而變化，所以假名為香味。為什麼呢？因為上界的定不是香味的因，所以香味也不是定心所用的。空行風沒有俱生的香等，這是因為空行風沒有根本俱生的香，只有假名。如同風遇到花，香味隨著風而來。問：也應該沒有觸。答：觸塵本來就依賴於風大等，所以不能像外面的光明一樣。釋論有兩種說法：一種說法是，日光明中只有光明色大種，其餘的塵完全沒有。另一種說法是，只有大火勢觸光明，其餘的都沒有，所以說不可得。又與成實宗的觀點相同，景法師說：輪外的光沒有能造的大種，也沒有香等。泰法師有兩種解釋：一種解釋是，有離開物質而造的色，如同日輪的光從輪的大種遠處造出，不是在同一個地方有大種。用這段文字來證明，是五因中的持因。這是根據即質大來說的。另一種解釋是，也有大種造出光，其大種也有分別造出光等，然而從本輪中的火大作為緣，所以引生微細不可得。這裡說沒有，如同光中難道沒有熱觸嗎？熱觸是假名，即以水火為體。難道有熱觸離開火而產生嗎？所以知道也有光彩。日中的熱觸，還是日輪中的火暖熱分熱，不是造光色的火大。聲音也準此可知。窺基法師說：

【English Translation】 English version There are no seeds of the Mahabhutas (the fundamental elements of matter). It should not transform into Mahabhutas, etc. Answer: In the Arupadhatu (the formless realm), there is no form produced by karma, but there is Anasrava Mahabhuta-rupa (undefiled Mahabhuta-rupa), therefore it exists. Since the Rupadhatu (the form realm) has no fragrance or taste produced by retribution, it also has no Anasrava seeds of fragrance or taste. Question: If the Mahabhutas in the Arupadhatu are not produced by retribution, then they have Anasrava seeds. Even if there is no fragrance or taste produced by retribution, why can't there be Anasrava seeds? Explanation: The Mahabhutas in the Arupadhatu are useful, so even if they are not produced by retribution, there are Anasrava Mahabhutas. Fragrance and taste are useless, so they have no Anasrava. Master Tai said: Since the higher realms have no karma that attracts coarse food, and do not grasp the nose and tongue roots, fragrance and taste have no cause of arising from karma there, nor the function of the nose and tongue roots grasping objects. Master Kuiji said: Although the image-divisions of the five dusts exist in the mind of Samadhi, they belong to Dharmadhatu and are not called fragrance or taste. They all change according to what they resemble, so they are falsely named fragrance and taste. Why? Because the Samadhi of the higher realms is not the cause of fragrance and taste, so fragrance and taste are not used by the mind of Samadhi. The wind moving in space has no co-arising fragrance, etc., because the wind moving in space has no fundamental co-arising fragrance, only a false name. Like the wind meeting a flower, the fragrance comes with the wind. Question: There should also be no touch. Answer: The touch-dust originally relies on the wind-element, etc., so it is not like the external light. The Shastra has two explanations: One explanation is that in the sunlight, there is only the light-rupa Mahabhuta, and all other dusts are completely absent. The other explanation is that there is only the great fire-force touch-light, and all others are absent, so it is said to be unobtainable. Furthermore, it is the same as the view of the Satyasiddhi School. Master Jing said: The light outside the wheel has no Mahabhutas that can create it, and no fragrance, etc. Master Tai has two explanations: One explanation is that there is form created apart from matter, like the light of the sun wheel created from the wheel's Mahabhutas from afar, not having Mahabhutas in the same place. This passage is used to prove that it is the sustaining cause among the five causes. This is based on the immediate-matter Mahabhutas. The other explanation is that there are also Mahabhutas that create light, and the Mahabhutas also separately create light, etc. However, the fire-element in the original wheel is the condition, so it gives rise to subtle unobtainability. Here it says there is none, like in the light, is there no heat-touch? Heat-touch is a false name, that is, taking water and fire as its substance. Can heat-touch arise apart from fire? So we know there is also light and color. The heat-touch in the sun is still the heat-warmth division of the fire in the sun wheel, not the fire-element that creates light and color. Sound can also be known accordingly. Master Kuiji said:

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。此與五因中持因相違。彼言等量不壞故。問。何故無香味耶。香味輕故光中即無。色及觸重故光中亦有。若觸重有者。火大光中應有。何故言無。今言無造光者。不言無日中熱大若爾。亦可言香輕無與光同聚者。亦有遠別從日輪處熱分香耶。答曰。以輕故如前得在未盡。又解。以有熱觸無餘三大言無。非火大亦無。又勝定果色唯依勝定不依大種等者。景雲。定自在色無四大造。然前文說即彼系大造者。據彼大種及定色同依定生說彼大造。如初定心觀定色即復引生長養大種。同系初定一時而起亦然。如在散心取青坐具以為方便從此入定作青色觀現青影像名為定色如取青坐具。以此定色是先所見青坐具類說從坐具大種所造作依被生。基云。謂此中唯為造色觀。無期觀大種。故定中不變為大種。從定前影像本質色說亦同得名大造。前據辨期心變大種為論。故定中造色亦變為大種。此處不然。故有別也。問。期心不為大觀中無大種。期心不為造觀中無造色唯有大種耶。故知取前會為勝。測云。前約定心所變法處所攝大故說同系。今約遠緣觸處故依欲界大。所以無違。八明諸色中有見對等。法處所攝色。是無見無對二總具。如小乘中法處唯有無表色可爾。此大乘中前云法處有實色得他受用。何故是無見無對。以從定心所變色實

是微細不據處所非業所造故有對。其色界色等皆據處所故不為例。此中若為他受用即眼識見應色處攝。何故乃言法處耶。義曰。從本生時是定心發故法處收。其為他用雖亦眼見不望是人為法處也。十門第五解其流義。即抉擇第三卷中三種流義。基云。初等流流復有四種者。此中初二。不離前異熟長養二種。即一物。其本性等流。準下文除根色餘三種流明擇根塵亦有本性流。相易可知。即唯外五塵其五根中根及長養皆可變壞亦得是第二等流。二等流寬遍異熟等也。前念滅后念生名曰等流流。其內根等得異熟長養名餘外境。唯有本性變易二流。變易流準義通本性報養三種。初一念生時名異熟流。第二念以去相續異熟流此通假實異熟。實異熟者。阿賴耶識初念已去乃至命終皆體是異熟。亦得名異熟生后前剎那異熟生故。即以此文會。異熟初勝從第一念為名。非如對法等文云阿賴耶識是實異熟余從異熟生故假說異熟。今第八識亦得名異熟生。然于假異熟中準此文亦得名異熟。業生異熟最初念故假名異熟。第二念等亦名為生。余如第三本地解。長養流中處寬遍也。彼有流胤故名處寬遍。相增盛謂體增大也。言余長養流當知亦由食故即前食。彼所依故即睡眠梵行。修勝作意故者則定也。又諸色根當知二種流而得流轉者。此對本性等

【現代漢語翻譯】 是微細不據處所，非業所造，故有對。其色等皆據處所，故不為例。此中若為他受用，即眼識見，應色處攝。何故乃言法處耶？義曰：從本生時是定心發，故法處收。其為他用，雖亦眼見，不望是人為法處也。 十門第五解其流義，即《抉擇》（指《瑜伽師地論·抉擇分》）第三卷中三種流義。基（指窺基大師）云：『初等流流復有四種者』。此中初二，不離前異熟、長養二種，即一物。其本性等流，準下文除根色餘三種流，明擇根塵亦有本性流，相易可知。即唯外五塵，其五根中根及長養皆可變壞，亦得是第二等流。二等流寬遍異熟等也。前念滅后念生，名曰等流流。其內根等得異熟長養，名餘外境。唯有本性變易二流。變易流準義通本性報養三種。初一念生時名異熟流，第二念以去相續異熟流，此通假實異熟。實異熟者，阿賴耶識（ālaya-vijñāna，儲存一切種子識）初念已去乃至命終皆體是異熟，亦得名異熟生，后前剎那異熟生故。即以此文會。異熟初勝從第一念為名，非如《對法》（指《阿毗達摩》）等文云阿賴耶識是實異熟，余從異熟生故假說異熟。今第八識亦得名異熟生。然于假異熟中準此文亦得名異熟。業生異熟最初念故假名異熟，第二念等亦名為生。余如第三本地解。長養流中處寬遍也。彼有流胤故名處寬遍。相增盛謂體增大也。言余長養流當知亦由食故即前食。彼所依故即睡眠梵行。修勝作意故者則定也。又諸色根當知二種流而得流轉者。此對本性等

【English Translation】 It is subtle and not based on location, not created by karma, therefore it has opposition. Colors and so on are all based on location, so they are not examples. If it is used by others, it is seen by eye consciousness and should be included in the realm of color. Why is it said to be the realm of dharma? The meaning is: from the time of its original birth, it is produced by a concentrated mind, so it is included in the realm of dharma. Although it is also seen by the eyes when used by others, it is not regarded as the realm of dharma for that person. The fifth of the ten doors explains the meaning of 'flows', which are the three types of flows in the third volume of the Discrimination (referring to the Yogācārabhūmi-śāstra's Discrimination Section). Ji (referring to Kuiji, a prominent Yogācāra scholar) said: 'The initial isoflow has four types.' The first two of these are inseparable from the previous resultant and nourishing types, which are one and the same thing. As for the nature isoflow, according to the following text, except for the root colors, the remaining three types of flows clarify that the selection of roots and dust also has a nature flow, which is easy to understand. That is, only the external five dusts, among the five roots, the root and nourishment can be changed and destroyed, and can also be the second isoflow. The second isoflow is broad and pervasive, like the resultant, etc. The cessation of the previous thought and the arising of the next thought is called the isoflow flow. The internal roots, etc., obtain the resultant and nourishment, and are called the remaining external realms. There are only the nature and transformation flows. The transformation flow, according to its meaning, encompasses the nature, retribution, and nourishment types. The first moment of arising is called the resultant flow, and the subsequent continuous resultant flow encompasses both the provisional and real resultants. The real resultant is that the Ālaya-vijñāna (ālaya-vijñāna, the storehouse consciousness) from the first moment onwards until the end of life is essentially the resultant, and can also be called resultant-born, because the subsequent and previous moments are resultant-born. This is how this text is understood. The initial excellence of the resultant is named from the first moment, unlike texts such as the Abhidharma which say that the Ālaya-vijñāna is the real resultant, and the rest are provisionally called resultant because they are born from the resultant. Now the eighth consciousness can also be called resultant-born. However, in the provisional resultant, according to this text, it can also be called resultant. Karma-born resultant is provisionally called resultant because of the initial moment, and the second moment, etc., are also called born. The rest is explained in the third local section. In the nourishing flow, the place is broad and pervasive. Because it has a flowing lineage, it is called a broad and pervasive place. The increase in characteristics means the increase in body size. The remaining nourishing flow is known to be due to food, which is the previous food. Because it is dependent on that, it is sleep and pure conduct. Cultivating superior mental activity means concentration. Furthermore, all color roots should be known to flow and transform through two types of flows. This is in contrast to the nature, etc.

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流流。其內根何故非變易等流流。以觸打時有反壞故。此中不說。亦得言。下問異熟何故非長養流答由有長養相續能攝能持異熟等流流故現有增長等者。以長養流資養異熟流別有長養流。長養流非即異熟也。俱舍云如外墎防衛內城。若非根所攝色當知具三種流者。謂異熟長養等流等流流即變壞流也。亦有本性等流。此中總言。應云內扶根塵具異熟長養。其外塵唯其本性流無異熟長養以非內身故。合如此說。此中總言諸心心所有等流異熟生流及第二相增盛長養流。前文色是處寬長養。非心故。又諸聲界亦有異熟非聲有。依如泰云。以聲種子恒相續故。聲界是異熟。現行間斷滅故不名異熟。若景師云。七處名報界是異熟。今應不然。七處平滿是七異熟也。以二十二根中諸根種子皆是異熟。此中聲亦有爾準知。如前基師解界者因也即造聲四大是。此大是異熟所生聲非異熟。即當第三傳聲。聲從報生故。十門第六明業。初明四大造色業。次明眼耳所行有三性別。后明依止乖色而有運動與乖不異。前中有二。初別明四大各有五業。后總明四大共有業。地大打觸變壞業者。如鍛鐵如打瓦等。建立者。依地大造色建立。依止者。地大造色得存。損業者。如以堅觸損情非苗稼等物。攝業者。地能攝益所造之色。風大初起。自行發動業。

身動已后。復更起風令動不息。名隨轉業。總明四大五業。即如對法第一卷云。即依五因說名為造。生因者。即是起因。謂離大種色不起故。依因者。即是轉因。謂舍大種諸所造色無有功能據別處故。立因者。即隨轉因。由大變異。能造色隨變異故。持因者。即是住因。謂由大種諸所造色相似相續生。持令不絕故。養因者。即是長因。謂由大種養彼造色令增長故。次明眼耳所行通有三性。一加行思者。謂遠欲起此事思。二決定必作此事之思。三等起。即因等起。鄰近剎那起心。今隨成善惡必依等起思。是上品思故隨此性。不依加行思及決定是下中品。又前二品通見道思。見道思為極遠加行方能發業。此第二上品思是修道。若剎那等起思亦有依此。如入無心定時得受戒故。此中由三思發故。色聲成善惡表。此據表善惡非體是善惡也。餘香味等非此三思發。所以不成善惡性。下明依止聚色而有運動與不乖異。以正量部別有行動。薩婆多離聚色外有業性是動。今此問之。以大乘中即異熟色移轉時名動故。此一問答總言。第二問下別釋大總義。生不生滅四義皆失。若言生而有動便越剎那相者。業生不滅至二剎那。從此至彼方始有動。便違佛說剎那滅相應立量云。汝所立業當應是常。非剎那滅故。如虛空等。名言不生便應無動者

【現代漢語翻譯】 現代漢語譯本 身動之後，又再次生起風，使之持續運動不停止，這被稱為『隨轉業』（隨業力而轉變）。總的來說，這闡明了四大（地、水、火、風）和五業（造、生、立、持、養）。就像《對法》（Abhidharmasamuccaya）第一卷所說：『依據五種原因，稱之為造。』 『生因』（arambhana-hetu）是指起始的原因，意思是說，離開了四大種，所造的色法就無法生起。『依因』（nisraya-hetu）是指轉變的原因，意思是說，捨棄了四大種，所造的諸色法就沒有能力佔據其他地方。『立因』（samutthana-hetu）是指隨轉的原因，由於四大變化，能造的色法也隨之變化。『持因』（stithi-hetu）是指住的原因，意思是說，由於四大種，所造的諸色法相似相續地生起，保持它不間斷。『養因』（upabrṁhana-hetu）是指增長的原因，意思是說，由於四大種滋養那些所造的色法，使之增長。 接下來闡明眼和耳所行境通常具有三種性質：一是『加行思』（prayoga-cetanā），是指遠遠地想要發起這件事的思慮。二是『決定必作此事之思』（niścaya-cetanā），是指決定必須做這件事的思慮。三是『等起』（samutthana），即因等起，鄰近剎那生起的心。現在，隨順成就善惡，必定依據等起思，這是上品思，所以隨順這種性質。不依據加行思和決定思，因為它們是下品和中品。而且，前兩種品類通於見道思，見道思是極遠的加行，才能引發業。這第二種上品思是修道。如果剎那等起思也有依據此的，例如進入無心定時也能得受戒。這裡由於三種思慮的引發，所以色和聲成就了善惡的表業。這只是根據表業的善惡，而不是體性是善惡。其餘的香味等不是這三種思慮所引發，所以不能成就善惡的性質。 下面闡明依靠聚色而有運動與不相違背。因為正量部（Sammitīya）另外有行動，薩婆多部（Sarvāstivāda）認為在聚色之外有業性是動。現在這裡問的是這個問題。因為在大乘中，異熟色（vipāka-rūpa）轉移的時候稱為動。這一問一答總的來說，是第二問下面分別解釋大的總義。生、不生、滅、不滅這四種意義都喪失了。如果說生而有動，就違越了剎那相，業生而不滅，到第二個剎那，從這裡到那裡才開始有動，就違背了佛陀所說的剎那滅相應。可以立量說：你所立的業應當是常，不是剎那滅的緣故，就像虛空等。如果名言不生，就應該沒有動了。

【English Translation】 English version After the body moves, wind arises again, causing movement to continue without ceasing. This is called 'Following-Transformation Karma' (karma that transforms according to its force). In general, this clarifies the Four Great Elements (earth, water, fire, wind) and the Five Karmas (creation, origination, establishment, maintenance, nourishment). As the first volume of the Abhidharmasamuccaya states: 'Based on five causes, it is called creation.' 'Origination Cause' (arambhana-hetu) refers to the cause of beginning, meaning that without the Four Great Elements, the created form cannot arise. 'Dependence Cause' (nisraya-hetu) refers to the cause of transformation, meaning that without the Four Great Elements, the created forms have no ability to occupy other places. 'Establishment Cause' (samutthana-hetu) refers to the cause of following-transformation, because as the Four Great Elements change, the created form that can be created also changes accordingly. 'Maintenance Cause' (stithi-hetu) refers to the cause of abiding, meaning that due to the Four Great Elements, the created forms arise in a similar and continuous manner, maintaining it without interruption. 'Nourishment Cause' (upabrṁhana-hetu) refers to the cause of growth, meaning that due to the Four Great Elements, those created forms are nourished, causing them to grow. Next, it clarifies that the objects of the eye and ear usually have three natures: First, 'Preparatory Thought' (prayoga-cetanā), which refers to the thought of wanting to initiate this matter from afar. Second, 'Thought of Deciding to Definitely Do This Matter' (niścaya-cetanā), which refers to the thought of deciding to definitely do this matter. Third, 'Arising Together' (samutthana), which is the arising together of causes, the mind arising in the adjacent moment. Now, to accord with the accomplishment of good and evil, one must rely on the thought of arising together, which is superior thought, so it accords with this nature. It does not rely on preparatory thought and decisive thought, because they are inferior and intermediate. Moreover, the first two categories are common to the thought of the path of seeing, the thought of the path of seeing is a very distant preparation before it can initiate karma. This second superior thought is the path of cultivation. If the thought of arising together in a moment also relies on this, for example, one can receive precepts even when entering a state of no-mind. Here, due to the initiation of the three thoughts, color and sound accomplish the expressive karma of good and evil. This is only based on the good and evil of the expressive karma, not that the substance is good and evil. The remaining smells and tastes are not initiated by these three thoughts, so they cannot accomplish the nature of good and evil. Below, it clarifies that relying on aggregate-matter, there is movement and non-contradiction. Because the Sammitīya school separately has action, the Sarvāstivāda school believes that outside of aggregate-matter, there is karmic nature that is movement. Now, this question is being asked here. Because in Mahayana, the transformation of resultant-matter (vipāka-rūpa) is called movement. This question and answer, in general, is the second question below, separately explaining the great general meaning. The four meanings of arising, non-arising, ceasing, and non-ceasing are all lost. If it is said that there is movement when arising, then it violates the characteristic of a moment, karma arises and does not cease, and movement only begins from here to there in the second moment, which contradicts the Buddha's teaching that cessation corresponds to a moment. One can establish a measure and say: The karma you establish should be permanent, not ceasing in a moment, like space, etc. If verbal expression does not arise, then there should be no movement.

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。業既不生熟。何辨動。量云。汝所立業畢竟是無。以不生故。猶如兔角。若言滅者應與余等者。業色滅時即與報色一時俱滅。報色滅時。不說有動。業色同滅云何有動量云。汝所說業畢竟無動。以其滅故。猶如報色。基師云。量云。汝所言動應實無動。以有滅故。如余貪等。若言不滅便起行相者。不滅即常。非有為行。量云。汝所立業應是無為。以不滅故。如虛空等。又于異處生起因緣分明可得者。如造業時。運手動之。現此處色滅余處生起。汝言不滅違于現量。十門第七明剎那。中分之為二。初明色法有剎那滅。后明諸行是心之果當知如心皆剎那滅前中有三。初舉正義。次以四句破其外計。后結勸了知。前中復三。初標宗。次徴。后釋所以。景雲。此文即破上座部計。彼言過未法無唯現在有。中唯有三法。一色．二心．三是心所。心及心所。起時速疾。于現在經二剎那。謂生及滅。前心起至滅相。後心已至生。第三心起至於生相。彼第二心已至滅相。色法遲鈍。故於現在經三剎那。謂生住滅。今破此義。基云。此舉正義言任運滅。異正量部等。彼立內身及命根等初受生時名生。后死時名滅。于其中間恒住。若世界等。劫初名生。劫壞名滅。于中住劫等不經生滅。然彼亦許燈電等及心心所法等皆剎那生滅。即舉此共

【現代漢語翻譯】 現代漢語譯本 業既然不生也不熟，如何分辨動呢？（對方）推論說：『你所說的業，畢竟是無，因為它不生，就像兔角一樣。』如果說業會滅，那應該和其餘（法）一樣。業色滅的時候，就和報色同時俱滅。報色滅的時候，不說有動。業色同時滅，怎麼會有動呢？』（對方）推論說：『你所說的業，畢竟沒有動，因為它會滅，就像報色一樣。』窺基法師說：『（對方）推論說：『你所說的動，應該是沒有動，因為它會滅，就像其餘的貪等（煩惱）一樣。』如果說不滅，便會生起行相，那麼不滅就是常，不是有為行。』（對方）推論說：『你所說的業，應該是無為，因為它不滅，就像虛空等一樣。』而且在不同的地方生起因緣，分明可以得到證明，比如造業的時候，運用手動它，現在此處的色滅，在其他地方生起。你說不滅，違背了現量。』 《十門》第七（品）明剎那，將它分為二部分。首先說明色法有剎那滅，然後說明諸行是心的結果，應當知道像心一樣都是剎那滅。前面（說明色法有剎那滅）中有三部分。首先提出正義，其次用四句破斥外道的計較，最後總結勸勉（人們）了知。前面（提出正義）中又分為三部分。首先標明宗旨，其次提問，然後解釋原因。景法師說：『這段文字就是爲了破斥上座部的計較。他們說過去和未來的法沒有，只有現在有。現在只有三種法：一是色，二是心，三是心所。心和心所，生起的時候非常快速，在現在經歷兩個剎那，即生和滅。前一個心生起直到滅相，后一個心已經到了生。第三個心生起直到生相，第二個心已經到了滅相。色法遲鈍，所以在現在經歷三個剎那，即生、住、滅。』現在破斥這個義理。窺基法師說：『這裡提出正義，說任運滅，不同於正量部等。他們立內身和命根等，最初受生的時候叫做生，後來死的時候叫做滅，在其中間恒常住。如果世界等，劫初叫做生，劫壞叫做滅，在中間住劫等不經歷生滅。然而他們也承認燈電等以及心心所法等都是剎那生滅，就舉出這個共同點。

【English Translation】 English version Since karma neither arises nor matures, how can movement be distinguished? (The opponent) argues: 'The karma you posit is ultimately non-existent because it does not arise, like a rabbit's horn.' If you say it ceases, it should be the same as the rest (of the dharmas). When the karma-form ceases, it ceases simultaneously with the resultant-form. When the resultant-form ceases, it is not said to have movement. Since the karma-form ceases simultaneously, how can there be movement?' (The opponent) argues: 'The karma you speak of ultimately has no movement because it ceases, like the resultant-form.' Master Kuiji says: '(The opponent) argues: 'The movement you speak of should be without movement because it ceases, like greed and other (afflictions).' If you say it does not cease and thus arises as an activity, then not ceasing means it is permanent, not a conditioned activity.' (The opponent) argues: 'The karma you posit should be unconditioned because it does not cease, like space, etc.' Moreover, the causes and conditions for arising in different places can be clearly obtained. For example, when creating karma, one moves the hand, and the form here ceases while arising elsewhere. Your saying it does not cease contradicts direct perception.' The seventh chapter of the 'Ten Doors' clarifies 'kshana' (momentariness), dividing it into two parts. First, it explains that form-dharmas have momentary cessation, and then it explains that all activities are the result of the mind, and one should know that they, like the mind, are all momentarily ceasing. The preceding (explanation of the momentary cessation of form-dharmas) has three parts. First, it presents the correct meaning; second, it refutes the externalist's views with four statements; and third, it concludes by exhorting (people) to understand. The preceding (presentation of the correct meaning) is further divided into three parts. First, it states the principle; second, it questions; and third, it explains the reason. Master Jing says: 'This passage is to refute the Sarvastivada school's views. They say that past and future dharmas do not exist, only the present exists. In the present, there are only three dharmas: first, form; second, mind; and third, mental factors. The mind and mental factors arise very quickly, experiencing two kshanas in the present, namely arising and ceasing. The previous mind arises until its cessation, and the subsequent mind has already reached arising. The third mind arises until its arising, and the second mind has already reached its cessation. Form-dharmas are slow, so they experience three kshanas in the present, namely arising, abiding, and ceasing.' Now, this doctrine is refuted. Master Kuiji says: 'Here, the correct meaning is presented, saying 'cessation by itself,' which is different from the Sautrantika school, etc. They establish the inner body and life-force, etc., calling the initial reception of birth 'arising' and the subsequent death 'ceasing,' and in between, they constantly abide. If worlds, etc., the beginning of a kalpa is called 'arising,' and the destruction of a kalpa is called 'ceasing,' and in between, the abiding kalpas, etc., do not experience arising and ceasing. However, they also admit that lamps, electricity, etc., and mental factors, etc., all arise and cease momentarily, so this common ground is cited.

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所許事為證。言現可得故。應立量云。眼等諸色才生即滅(宗)。是有為故(因)。如燈光等(喻)。下非邪執生滅因緣。如薩婆多火為滅薪緣。是為住薪緣。此中破之。不應謂能生之因即是滅因其相異故者。景雲。如譬喻說。法生有因。法滅無因。取大乘義作如是說。阿毗曇者說滅有因。問。如箭射空去時用力可言有因。墮不用力誰為其因。彼即通言箭去之時為楯等障即便墮落。設無物障用力射時即墮因。若本不射今何由墮。由此道理。法生滅皆悉有因故。今牒彼毗曇義來正破。不應謂生因即是滅因其相異故。生滅既殊云何因一。基云。如薩婆多部以立比量道理成立滅亦有因。立量云。滅亦有因(宗)。是有為故(因)。猶如生相(喻)。又彼大乘及經部師云滅若無因應非有為(宗)。以無因故(因)。猶如虛空。此是遮比量也。今大乘等破云。汝立滅相若有因后應更滅(宗)。以有因故(因)。猶如生相(喻)。又立量成立滅不由因(宗)。后不滅故(因)。猶如虛空(喻)。本比量也。亦即更破云。汝有因之滅應非是滅(宗)。以有因故等是有為故(因)。猶如生相(喻)。若爾汝以有為故因乃與有法自相相違也。又汝立生滅兩相同共一因。我今難汝今應生滅兩相不同一因(宗)。其相異故(因)。如苦樂等或

【現代漢語翻譯】 現代漢語譯本 所承諾的事情可以作為證明。因為現在可以得到驗證。應該這樣建立論證：眼等諸色，才產生就立即滅亡（宗），因為它們是有為法（因），就像燈光等（喻）。下面不是錯誤的執著，即生滅的因緣。例如，薩婆多部認為火是熄滅柴火的因緣，而柴火是維持柴火的因緣。這裡對此進行駁斥。不應該說能產生的因就是滅亡的因，因為它們的相狀不同。景法師說，就像譬喻所說，法的產生有因，法的滅亡沒有因。這是取用大乘的意義這樣說的。阿毗曇論師說滅亡也有因。問：就像箭射向天空，前進的時候可以用力來解釋有因，但是掉落的時候沒有用力，誰是它的原因呢？他們就解釋說，箭飛行的時候，因為有盾牌等障礙物，所以就掉落了。假設沒有物體阻擋，用力射箭的時候，掉落也是有原因的。如果本來就沒有射箭，現在又怎麼會掉落呢？由此道理，法的生滅都有原因。現在引用阿毗曇的意義來正式駁斥。不應該說產生的因就是滅亡的因，因為它們的相狀不同。生和滅既然不同，怎麼能是同一個因呢？基法師說，例如薩婆多部用建立論證的方法來成立滅亡也有因。建立論證說：滅亡也有因（宗），因為是有為法（因），就像生相（喻）。另外，大乘和經部師說，滅亡如果沒有因，就不應該是有為法（宗），因為沒有因（因），就像虛空。這是遮破的論證。現在大乘等駁斥說：你所立的滅相，如果有因，之後應該再次滅亡（宗），因為有因（因），就像生相（喻）。又建立論證成立滅亡不是由因造成的（宗），因為之後不會滅亡（因），就像虛空（喻）。這是本來的論證。也可以進一步駁斥說：你由因造成的滅亡，應該不是滅亡（宗），因為有因等，是有為法（因），就像生相（喻）。如果這樣，你用有為法作為因，就與有法的自相矛盾了。另外，你認為生和滅兩種相狀相同，共用一個因。我現在反駁你，現在應該生和滅兩種相狀不同，不能共用一個因（宗），因為它們的相狀不同（因），就像苦和樂等。

【English Translation】 English version The promised thing can be taken as proof, because it can be verified now. The argument should be established as follows: The various colors perceived by the eye, etc., arise and immediately cease (thesis), because they are conditioned phenomena (reason), like the light of a lamp, etc. (example). What follows is not a false attachment, namely the causes and conditions of arising and ceasing. For example, the Sarvastivadins (Sarvastivada, a school of early Buddhism) believe that fire is the cause and condition for extinguishing firewood, while firewood is the condition for maintaining firewood. Here, this is refuted. It should not be said that the cause of arising is the same as the cause of ceasing, because their characteristics are different. Master Jingyun said, just as the analogy says, the arising of a dharma (phenomenon, element of existence) has a cause, and the ceasing of a dharma has no cause. This is taking the meaning of Mahayana (Mahayana Buddhism, 'the Great Vehicle') to say this. The Abhidharma (Abhidharma, Buddhist philosophical texts) masters say that ceasing also has a cause. Question: Just like an arrow shot into the sky, when it is moving forward, we can say that there is a cause because of the force applied, but when it falls without force, what is its cause? They explain that when the arrow is flying, it falls because of obstacles such as shields. If there were no obstacles, the arrow would still fall because of the force applied. If the arrow had not been shot in the first place, how could it fall now? From this reasoning, the arising and ceasing of dharmas both have causes. Now, we quote the meaning of the Abhidharma to formally refute it. It should not be said that the cause of arising is the same as the cause of ceasing, because their characteristics are different. Since arising and ceasing are different, how can they have the same cause? Master Ji said, for example, the Sarvastivada school uses the method of establishing arguments to establish that ceasing also has a cause. They establish the argument: Ceasing also has a cause (thesis), because it is a conditioned phenomenon (reason), like the characteristic of arising (example). In addition, the Mahayana and Sautrantika (Sautrantika, a school of early Buddhism) masters say that if ceasing has no cause, it should not be a conditioned phenomenon (thesis), because it has no cause (reason), like space. This is a refuting argument. Now, the Mahayana masters, etc., refute it by saying: The characteristic of ceasing that you establish, if it has a cause, should cease again afterwards (thesis), because it has a cause (reason), like the characteristic of arising (example). They also establish the argument that ceasing is not caused by a cause (thesis), because it does not cease afterwards (reason), like space (example). This is the original argument. It can also be further refuted by saying: The ceasing that you say is caused by a cause should not be ceasing (thesis), because it has a cause, etc., and is a conditioned phenomenon (reason), like the characteristic of arising (example). If so, your use of a conditioned phenomenon as a cause contradicts the self-nature of the dharma. In addition, you believe that the two characteristics of arising and ceasing are the same and share one cause. I now refute you, and say that the two characteristics of arising and ceasing should be different and cannot share one cause (thesis), because their characteristics are different (reason), like suffering and happiness, etc.

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善惡或色心等。此一比量正當此文字比量也。然此比量有不定過。何者。且大乘亦許一相實得與心王為因亦得自所變色為因。小乘亦許即此想實不遮色生亦不遮心生即是一因能生心色。若爾。為如色心其相異故即同一因。為如善惡其相異故不同一因。並須云此據因緣說者如賴耶中一色種子能生現行色亦能生自類種子而得言色與種子其相亦異。然此一種能生色非色法俱是因緣約此亦有不定過。亦可更以比量破生滅兩相其有一因。應立量云。汝有因之滅應非是滅(宗)。以不異生因生故(因)。猶如其生(喻)。應更覆量破之。又法生已餘停住因不可得故者。泰云。此破正量部色法多時住故。論主難云。生即滅故住因定無。量云。眼等諸法無停住因是有為故猶如心法。基云。若轉言生滅相違生因非滅因。住滅不相返住因即滅因。今破云。又法若停住可待滅緣方滅。而不待緣任運滅。住既無因。何能待滅緣。以任運滅故。故知諸行不待緣滅。應立量云。眼等諸色離剎那住外無別住(宗)。是有為故有生滅故(因)。本比量也。亦可更以比量破云。眼等諸色應非久住(宗)。所餘久住所不攝故(因)。如燈電等(喻)。若是久住定是所餘久住所攝。猶如虛空(同喻)。又量云。眼等諸色無久住因(宗)。眼等燈等之中隨一攝故

【現代漢語翻譯】 現代漢語譯本 善惡或色心等：這裡所說的比量，正是針對這段文字的比量。然而，這種比量存在不確定的過失。為什麼呢？因為大乘佛教也承認『一相實得』（ekalakṣaṇa-prāpti，獲得單一相狀）可以作為心王（cittarāja，主要意識）的因，也可以作為自身所變現的色（rūpa，物質現象）的因。小乘佛教也承認，這種『想』（saṃjñā，認知）實際上並不妨礙色的產生，也不妨礙心的產生，即同一個因可以產生心和色。如果這樣，是因為色和心它們的相狀不同，所以是同一個因嗎？還是因為善和惡它們的相狀不同，所以不是同一個因呢？並且需要說明，這裡是根據因緣（hetu-pratyaya，原因和條件）來說的，比如在阿賴耶識（ālayavijñāna，根本識）中，一個色的種子（rūpa-bīja，物質現象的種子）能夠產生現行的色，也能夠產生同類的種子，因此可以說色和種子它們的相狀也不同。然而，這種種子能夠產生色和非色法，都是因緣，根據這一點也存在不確定的過失。也可以進一步用比量來破斥生和滅兩種相狀由同一個因產生。應該建立論式說：你所擁有的作為因的滅，應該不是滅（宗），因為它不異於生的因（因），就像它的生一樣（喻）。應該進一步用反比量來破斥它。 『又法生已餘停住因不可得故』：泰法師說，這是爲了破斥正量部（Saṃmitīya，佛教部派之一）認為色法能夠長時間存在的觀點。論主反駁說，因為生即是滅，所以住的因必定不存在。論式是：眼等諸法沒有停住的因，因為它們是有為法（saṃskṛta-dharma，有條件的事物），就像心法一樣。窺基法師說，如果轉而說生和滅是相互違背的，生的因不是滅的因，住和滅不是相反的，住的因就是滅的因。現在破斥說：如果法能夠停住，就可以等待滅的緣（pratyaya，條件）才滅，而不是不等待緣而自然消滅。住既然沒有因，怎麼能夠等待滅的緣呢？因為它會自然消滅。所以要知道諸行（saṃskāra，有為法）不等待緣而滅。應該建立論式說：眼等諸色，除了剎那（kṣaṇa，極短的時間單位）的住之外，沒有別的住（宗），因為它們是有為法，有生滅（因），這是原本的比量。也可以進一步用比量來破斥說：眼等諸色，應該不是長久存在的（宗），因為它不被其餘長久存在的事物所包含（因），就像燈和電等（喻）。如果它是長久存在的，必定是被其餘長久存在的事物所包含的，就像虛空（ākāśa，空間）（同喻）。又一個論式是：眼等諸色沒有長久存在的因（宗），因為它被眼等和燈等中的一個所包含。

【English Translation】 English version Good and evil, or rūpa (form, material phenomena) and citta (mind, consciousness), etc.: This anumāna (inference, logical argument) is precisely the anumāna directed at this text. However, this anumāna has the fallacy of uncertainty. Why? Because the Mahāyāna (Great Vehicle) also admits that 『ekalakṣaṇa-prāpti』 (attainment of a single characteristic) can be the cause of cittarāja (mind-king, the principal consciousness), and can also be the cause of rūpa (form, material phenomena) transformed by itself. The Hīnayāna (Smaller Vehicle) also admits that this saṃjñā (perception, cognition) does not actually obstruct the arising of rūpa, nor does it obstruct the arising of citta, that is, the same cause can produce both citta and rūpa. If so, is it because rūpa and citta have different characteristics, so it is the same cause? Or is it because good and evil have different characteristics, so it is not the same cause? And it must be explained that this is according to hetu-pratyaya (cause and condition), for example, in the ālayavijñāna (storehouse consciousness), a rūpa-bīja (seed of form) can produce manifest rūpa, and can also produce seeds of the same kind, so it can be said that rūpa and seeds also have different characteristics. However, this seed can produce both rūpa and non-rūpa dharmas (phenomena), both are conditions, and according to this, there is also the fallacy of uncertainty. It can also be further used to refute the two characteristics of arising and ceasing being produced by the same cause. The proposition should be established: Your cessation as a cause should not be cessation (thesis), because it is not different from the cause of arising (reason), just like its arising (example). It should be further refuted with a counter-inference. 『Moreover, because after a dharma arises, the cause of its remaining is not attainable』: Master Tai said that this is to refute the view of the Saṃmitīya (a Buddhist school) that rūpa-dharmas can exist for a long time. The author of the treatise refutes that because arising is ceasing, the cause of remaining must not exist. The proposition is: The dharmas such as eyes do not have a cause of remaining, because they are saṃskṛta-dharmas (conditioned phenomena), just like mind-dharmas. Master Kuiji said that if it is turned around to say that arising and ceasing are contradictory, the cause of arising is not the cause of ceasing, and remaining and ceasing are not opposite, the cause of remaining is the cause of ceasing. Now it is refuted: If a dharma can remain, it can wait for the condition of ceasing to cease, rather than ceasing naturally without waiting for the condition. Since remaining has no cause, how can it wait for the condition of ceasing? Because it will cease naturally. Therefore, it should be known that saṃskāras (conditioned phenomena) cease without waiting for conditions. The proposition should be established: The rūpas such as eyes, apart from the remaining of a kṣaṇa (instant), have no other remaining (thesis), because they are saṃskṛta-dharmas, having arising and ceasing (reason), this is the original anumāna. It can also be further refuted with an anumāna: The rūpas such as eyes should not be long-lasting (thesis), because they are not included in the remaining long-lasting things (reason), like lamps and electricity, etc. (example). If it is long-lasting, it must be included in the remaining long-lasting things, like ākāśa (space) (similar example). Another proposition is: The rūpas such as eyes have no cause of long-lasting (thesis), because it is included in one of the eyes, lamps, etc.

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(因)。猶如燈等(喻)。若久住者定非眼等燈等之中隨一所攝如虛空等(異喻)。若謂火等是滅壞因不應道理等者。景雲。如外人救言。現見如法生必待因緣。因緣不具法不得生。滅若待因因若不具法應不滅為有此過法滅無因。此義不然。現見火等壞滅于薪。豈非火等與滅為因耶。云何論主法滅無因。今非此執名不應理。基云。謂薩婆多救火是滅因故。故今破云此火與薪既俱生滅不可與滅為因。如火與薪俱生則火非生因。既與薪俱滅何得與滅為因。若言火滅為因者。既薪俱生生即應滅。現見薪為火依火不能滅。何得將火為薪滅之因耶。伏難云。若爾。火等於薪復何所作。又俱生滅何妨為因。今云。唯能為彼變異后法生緣說于薪作用。非為滅緣是薪作用。如顯揚曰光雪酢。大同。問。若火非滅因者。即此火所依之薪為亦名薪。為從本為名名為薪耶。若亦名薪者。薪若未為變可得名薪。既已為火之所變。則是異昔。應不名薪。何得言火與薪俱生俱滅耶。若從本名薪者。此則所燒之薪。實非是薪。云何而言火與彼能為變異生緣耶。若言此初剎那火但與后念等為變異緣不與初念所依為變異緣者。若爾。初念之火應不燒薪。后念之煨常應生火。所依非是薪故。答。此中外人約世人共所知火能燒于薪為滅之因。今論主還以共所知

【現代漢語翻譯】 現代漢語譯本：(因)。比如燈等(比喻)。如果長久存在，必定不屬於眼睛等或燈等中的任何一種，就像虛空等(反例)。如果說火等是滅壞的原因，這是不合理的等等。景雲說：就像外道辯解說，顯而易見，法的產生必定依賴因緣。如果因緣不具備，法就不能產生。滅如果依賴因，因如果不具備，法應該不滅，會有這種過失，即法滅沒有原因。這個說法不對。顯而易見，火等會燒燬柴薪。難道火等不是滅的原因嗎？為什麼論主說法的滅沒有原因？現在不是堅持這種觀點，所以說不合理。基說：薩婆多認為火是滅的原因。所以現在反駁說，這種火和柴薪既然同時生滅，就不能作為滅的原因。就像火和柴薪同時產生，那麼火就不是產生的原因。既然和柴薪同時滅亡，怎麼能作為滅的原因呢？如果說火的熄滅是原因，既然和柴薪同時產生，產生就應該滅亡。現在看到柴薪是火所依賴的，火不能使柴薪滅亡。怎麼能把火作為柴薪滅亡的原因呢？反駁說：如果這樣，火對於柴薪又有什麼作用呢？又同時生滅，為什麼不能作為原因呢？現在說：只能作為柴薪變異后法的生起之緣，說是對柴薪的作用。不是滅的緣，是柴薪的作用。就像《顯揚》所說，光、雪、醋。大同問：如果火不是滅的原因，那麼火所依賴的柴薪，是仍然叫做柴薪，還是從原來的名稱叫做柴薪呢？如果仍然叫做柴薪，柴薪如果沒有被改變，還可以叫做柴薪。既然已經被火所改變，就和以前不同了，應該不叫做柴薪。怎麼能說火和柴薪同時生滅呢？如果從原來的名稱叫做柴薪，那麼被燒的柴薪，實際上不是柴薪。怎麼能說火和它能作為變異生起的緣呢？如果說最初一念的火只是和后念等作為變異的緣，不和最初一念所依賴的作為變異的緣，如果這樣，最初一念的火應該不燒柴薪，后唸的灰燼常常應該生火。所依賴的不是柴薪的緣故。回答：這裡外道根據世人共同知道的火能燒柴薪作為滅的原因。現在論主還是用共同知道的道理來反駁。 English version: (Cause). Like a lamp, etc. (metaphor). If it exists for a long time, it must not be included in any of the eyes, etc., or lamps, etc., like space, etc. (dissimilar example). If it is said that fire, etc., is the cause of destruction, it is unreasonable, etc. Jingyun said: Just like the heretics argued, it is obvious that the arising of a dharma must depend on causes and conditions. If the causes and conditions are not complete, the dharma cannot arise. If destruction depends on a cause, and the cause is not complete, the dharma should not be destroyed, and there would be this fault, that is, the destruction of the dharma has no cause. This statement is not correct. It is obvious that fire, etc., will burn firewood. Isn't fire, etc., the cause of destruction? Why does the master of the treatise say that the destruction of dharma has no cause? Now it is not insisting on this view, so it is said to be unreasonable. Ji said: Sarvastivadins believe that fire is the cause of destruction. So now it is refuted that since this fire and firewood arise and cease simultaneously, they cannot be the cause of destruction. Just like fire and firewood arise simultaneously, then fire is not the cause of arising. Since they cease simultaneously with firewood, how can they be the cause of destruction? If it is said that the extinguishing of fire is the cause, since it arises simultaneously with firewood, arising should be followed by destruction. Now it is seen that firewood is what fire depends on, and fire cannot destroy firewood. How can fire be taken as the cause of the destruction of firewood? The rebuttal says: If so, what effect does fire have on firewood? And arising and ceasing simultaneously, why can't it be the cause? Now it is said: It can only be the condition for the arising of the changed subsequent dharma of firewood, and it is said to be the effect on firewood. It is not the condition for destruction, it is the effect of firewood. Just like what the Manifestation of the Teaching says, light, snow, vinegar. Datong asked: If fire is not the cause of destruction, then the firewood that fire depends on, is it still called firewood, or is it called firewood from its original name? If it is still called firewood, firewood that has not been changed can still be called firewood. Since it has been changed by fire, it is different from before, and it should not be called firewood. How can it be said that fire and firewood arise and cease simultaneously? If it is called firewood from its original name, then the firewood that is burned is actually not firewood. How can it be said that fire and it can be the condition for change and arising? If it is said that the fire of the initial moment is only the condition for change with the subsequent moments, etc., and not the condition for change with what the initial moment depends on, if so, the fire of the initial moment should not burn firewood, and the embers of the subsequent moment should often produce fire. Because what it depends on is not firewood. Answer: Here, the heretics base their argument on the common knowledge that fire can burn firewood as the cause of destruction. Now the master of the treatise still uses common knowledge to refute.

【English Translation】 English version: (Cause). Like a lamp, etc. (metaphor). If it exists for a long time, it must not be included in any of the eyes, etc., or lamps, etc., like space, etc. (dissimilar example). If it is said that fire, etc., is the cause of destruction, it is unreasonable, etc. Jingyun said: Just like the heretics argued, it is obvious that the arising of a dharma (phenomenon, teaching) must depend on causes and conditions. If the causes and conditions are not complete, the dharma cannot arise. If destruction depends on a cause, and the cause is not complete, the dharma should not be destroyed, and there would be this fault, that is, the destruction of the dharma has no cause. This statement is not correct. It is obvious that fire, etc., will burn firewood. Isn't fire, etc., the cause of destruction? Why does the master of the treatise say that the destruction of dharma has no cause? Now it is not insisting on this view, so it is said to be unreasonable. Ji said: Sarvastivadins (a Buddhist school) believe that fire is the cause of destruction. So now it is refuted that since this fire and firewood arise and cease simultaneously, they cannot be the cause of destruction. Just like fire and firewood arise simultaneously, then fire is not the cause of arising. Since they cease simultaneously with firewood, how can they be the cause of destruction? If it is said that the extinguishing of fire is the cause, since it arises simultaneously with firewood, arising should be followed by destruction. Now it is seen that firewood is what fire depends on, and fire cannot destroy firewood. How can fire be taken as the cause of the destruction of firewood? The rebuttal says: If so, what effect does fire have on firewood? And arising and ceasing simultaneously, why can't it be the cause? Now it is said: It can only be the condition for the arising of the changed subsequent dharma of firewood, and it is said to be the effect on firewood. It is not the condition for destruction, it is the effect of firewood. Just like what the Manifestation of the Teaching says, light, snow, vinegar. Datong asked: If fire is not the cause of destruction, then the firewood that fire depends on, is it still called firewood, or is it called firewood from its original name? If it is still called firewood, firewood that has not been changed can still be called firewood. Since it has been changed by fire, it is different from before, and it should not be called firewood. How can it be said that fire and firewood arise and cease simultaneously? If it is called firewood from its original name, then the firewood that is burned is actually not firewood. How can it be said that fire and it can be the condition for change and arising? If it is said that the fire of the initial moment is only the condition for change with the subsequent moments, etc., and not the condition for change with what the initial moment depends on, if so, the fire of the initial moment should not burn firewood, and the embers of the subsequent moment should often produce fire. Because what it depends on is not firewood. Answer: Here, the heretics base their argument on the common knowledge that fire can burn firewood as the cause of destruction. Now the master of the treatise still uses common knowledge to refute.

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火。以為解釋。如世間人皆知別於余處將火以燒彼薪。論主云將火燒薪但能與彼薪為變異之因。何者。如世人共知薪有故即火有。即是與薪俱生。薪無故火無。得知與薪俱滅。又世人共知薪由火故即有煨燼之變。論主但約世俗道理以通此救。若約大乘實理。火等諸法才生即滅。無有將此火能燒彼物。但由外火為緣引起自心所燒變異之相初念火后才至即此時識變為所燒相。不得言初念火為緣故與后念變異為生緣也。又謂壞滅是滅壞因不應理等者。景雲。外人救云。若火是法非滅因者。我宗別有非色非心滅相能滅諸法。今非之。汝宗滅相與生相俱。生相生法。滅相滅法。道理不成。彼若救云。於一法上四相同時而用先後。初生次住終異后滅。若爾。是則一法經四剎那。以彼四相用時異故。彼復救云雖復四相用有先後同一剎那不經多念者。則汝所立剎那時非極短。以四相用四時別故。若言我立時中極短。是則生滅應同時用。未來生相正生法時滅則應滅。若爾。一切有為但至未來半相時滅不至現在。則有為無為相續斷壞過失。基云。薩婆多義。立四相中。滅相是色等滅因。然彼復立未來色等生時雖生相用乃至滅相體隨。今論主約生時得有滅故。不可滅為色等滅因。故言生俱不應理也。量云。未來滅相應當有用(宗)。汝許已有

體故(因)。猶如生相(喻)。問。如汝無為亦已有體有何等用。此已有體用。為如無為已有體故無用。為如生相已有體故即有用耶。解云。薩婆多立三世名。自體不攝無為也。何者。未來世名已有。現在世名正有。過去世名猶有。但言有已體用即簡非無為故。不可將無為為不定過。亦不可將現在法為不定過也。復應立量云。汝未來生相應當無用(宗)。未來攝故(因)。猶如滅相(喻)。此比量與前比量因互用皆得也。又滅相自性是滅壞法而能為自滅諸法者不然。若救之云。法壞滅唯是無滅相自性別有者。離彼法外別有滅不可得不應理。若別救云別有滅滅小於滅相者。離彼大滅相法外而更有小滅壞自性者不可得。故不應理。又解。以諸法任運自滅無別滅相。而言法外別有滅相。畢竟不可得故。不應道理前解為勝。若謂火等為滅助伴方能滅者等者。景雲。外人復云火等為助滅。滅相為正滅。今即復遮火及滅相。若謂薪等滅相正滅火為助滅者。若爾。燈電心法滅時。既無火助應不得滅。外人救云。生諸法因功能各別。滅諸法因功能亦別。是故不可例彼電等火助方滅。故今牒非。若謂生彼有別別功能。此差別不可得。故不應理。應立量云。薪等滅時非用火助。滅義等故。猶如燈電。若謂火為助滅滅相正滅如此二種於一薪處

【現代漢語翻譯】 現代漢語譯本 體故（因）：因為這個緣故。猶如生相（喻）：就像生起的狀態一樣。問：如果你們的無為法也已經有了自體，那有什麼用呢？這個已經有了自體的用，是像無為法已經有了自體所以沒有用，還是像生起的狀態已經有了自體所以就有用呢？ 解云：薩婆多（一切有部）立三世之名，自體不包括無為法。為什麼呢？未來世名為『已有』，現在世名為『正有』，過去世名為『猶有』。但說『有已體用』，就排除了不是無為法的緣故。所以，不可以將無為法作為不確定的過失，也不可以將現在法作為不確定的過失。 復應立量云：汝未來生相應當無用（宗），未來攝故（因），猶如滅相（喻）。這個比量與前面的比量，因互相使用都可以。又，滅相的自性是滅壞法，但它能為自己滅諸法嗎？不是這樣的。如果有人辯解說，法壞滅只是沒有滅相，滅相自性是另外有的。離開那個法之外，另外有一個滅是不可得的，這不應道理。如果另外辯解說，另外有一個滅小於滅相，離開那個大的滅相法之外，而更有小的滅壞自性，這是不可能得到的。所以不應道理。 又解：以諸法任運自滅，沒有另外的滅相，而言法外別有滅相，畢竟不可得故，不應道理。前面的解釋為勝。若謂火等為滅助伴方能滅者等者。景雲：外人復云火等為助滅，滅相為正滅。今即復遮火及滅相。若謂薪等滅相正滅火為助滅者，若爾，燈電心法滅時，既無火助應不得滅。外人救云：生諸法因功能各別，滅諸法因功能亦別。是故不可例彼電等火助方滅。故今牒非。若謂生彼有別別功能，此差別不可得。故不應理。應立量云：薪等滅時非用火助，滅義等故，猶如燈電。若謂火為助滅滅相正滅如此二種於一薪處

【English Translation】 English version 體故 (Hetu): Because of this reason. 猶如生相 (Example): Just like the state of arising. Question: If your unconditioned dharma also has its own entity, then what is its use? Is this entity with its own use like the unconditioned dharma having its own entity and therefore being useless, or is it like the state of arising having its own entity and therefore being useful? Answer: The Sarvastivadins establish the names of the three times, but the self-nature does not include the unconditioned dharma. Why? The future time is called 'already having', the present time is called 'currently having', and the past time is called 'still having'. But saying 'having already entity and use' excludes the reason that it is not the unconditioned dharma. Therefore, one cannot take the unconditioned dharma as an uncertain fault, nor can one take the present dharma as an uncertain fault. Furthermore, one should establish the following inference: Your future arising should be useless (thesis), because it is included in the future (reason), just like the characteristic of cessation (example). This inference and the previous inference can both use the reasons mutually. Moreover, the self-nature of the characteristic of cessation is the dharma of destruction, but can it destroy all dharmas by itself? It is not like that. If someone argues that the destruction of dharma is simply without the characteristic of cessation, and the self-nature of the characteristic of cessation is separate, then apart from that dharma, another cessation cannot be obtained, which is unreasonable. If another argues that another cessation is smaller than the characteristic of cessation, then apart from that great dharma of the characteristic of cessation, there is no smaller self-nature of destruction that can be obtained. Therefore, it is unreasonable. Another explanation: Because all dharmas naturally cease by themselves, without a separate characteristic of cessation, and to say that there is a separate characteristic of cessation outside of the dharma is ultimately unobtainable, therefore it is unreasonable. The previous explanation is superior. If one says that fire and so on are the assisting conditions for cessation and can then cause cessation, then Jingyun: Outsiders again say that fire and so on are the assisting cessation, and the characteristic of cessation is the main cessation. Now, we refute both fire and the characteristic of cessation. If one says that the characteristic of cessation is the main cessation and fire is the assisting cessation when firewood and so on cease, then if that is the case, when the light of a lamp, lightning, and mental dharmas cease, since there is no assistance from fire, they should not be able to cease. Outsiders argue that the causes for the arising of all dharmas have different functions, and the causes for the cessation of all dharmas also have different functions. Therefore, one cannot compare them to lightning and so on, which require the assistance of fire to cease. Therefore, we now refute this. If one says that there are separate functions for their arising, this difference cannot be obtained. Therefore, it is unreasonable. One should establish the following inference: When firewood and so on cease, they do not use the assistance of fire, because the meaning of cessation is the same, just like the light of a lamp and lightning. If one says that fire is the assisting cessation and the characteristic of cessation is the main cessation, then these two are in one piece of firewood.

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皆有滅功能。即應火于薪處有助滅功能無正滅能。滅相於薪有正滅能無助滅能。若於彼薪火有助滅。滅相正滅。薪可得滅故。道俱于兩分有滅功能。又復此火無其正滅滅相亦無。如火助滅薪不應滅。故言或無功能有過失故。基云。以滅相及火等二種。望法皆是滅緣。以火例滅相。應成正滅因。以滅相例火。應正助滅緣。皆是法滅緣故。二種既皆不成。故知不得以火等為助滅相為正滅。次結勸知。準上四句可知。上來明色法剎那滅意。下明諸行如心皆剎那滅。今據正義。諸行皆是心之相分。見分既剎那滅故。相分亦隨心剎那滅。十門第八明獨非獨相。中。景雲。佛陀提婆說四大之外無別造色。今明四大造色性相有異。又唯身根取其四大。六根俱取所造之色。明知有異。言若於異相而執為一等者。景雲。此反難四大造色有多種異而執是一。亦四大體用殊應執是一。言獨非獨者。景雲。造色之外有別大種名為獨相。造外無大種名非獨相。論取獨相以為正義。測云。覺天是獨相。論主是非獨。今依景釋。十門第九明所行性。中。初總問答辨色法攝根塵多少。次問答釋。于中先總舉三緣指本地分說。后次第廣釋。列出六種所行之性猶是境界現前之義。又本地分第三卷列名未解。此下當釋。測云。一長短等依顯色立故名依處。二青

【現代漢語翻譯】 現代漢語譯本 皆有滅的功能。那麼，是否可以認為火在薪柴處具有輔助熄滅的功能，而沒有直接熄滅的功能？熄滅的相狀對於薪柴具有直接熄滅的功能，而沒有輔助熄滅的功能？如果對於那些薪柴，火有輔助熄滅的作用，熄滅的相狀有直接熄滅的作用，那麼薪柴就可以被熄滅。道同時在兩方面都具有熄滅的功能。而且，這種火沒有其直接熄滅的功能，熄滅的相狀也沒有。如同火輔助熄滅薪柴，薪柴不應該被熄滅。所以說，或者說沒有功能是有過失的。基（指窺基大師）說：『以熄滅的相狀以及火等兩種，就法而言都是熄滅的因緣。以火為例熄滅的相狀，應該成為直接熄滅的原因。以熄滅的相狀為例火，應該成為輔助熄滅的因緣。』兩者都是法熄滅的因緣。兩種既然都不能成立，所以知道不能以火等作為輔助熄滅，熄滅的相狀作為直接熄滅。其次總結勸勉，知道。按照上面的四句可知。上面說明色法剎那熄滅的意義。下面說明諸行（一切事物）如心一樣都是剎那熄滅。現在根據正義，諸行都是心的相分。見分既然剎那熄滅，相分也隨著心剎那熄滅。十門第八，說明獨與非獨的相狀。景（指景興）說：『佛陀提婆說四大之外沒有別的造色。』現在說明四大和造色的性質和相狀有差異。而且只有身根才取四大，六根都取所造之色。明確知道有差異。說到如果對於不同的相狀而執著為同一等等。景說：『這是反駁四大和造色有多種差異卻執著為一。也反駁四大體和用不同卻應該執著為一。』說到獨與非獨，景說：『造色之外有別的大種名為獨相。造色之外沒有大種名為非獨相。』論採取獨相作為正義。測（指圓測）說：『覺天是獨相。』論主認為是非獨。現在依照景的解釋。十門第九，說明所行之性。其中，首先總的問答辨別色法所攝的根和塵的多少。其次問答解釋。其中先總的舉出三緣，指本地分說。然後依次廣泛解釋。列出六種所行之性，仍然是境界現前的意義。又本地分第三卷列出名稱沒有解釋，下面應當解釋。測說：『一、長短等，依據顯色而立，所以名為依處。二、青

【English Translation】 English version All have the function of cessation. Then, should it be considered that fire has the function of assisting cessation at the place of firewood, but does not have the function of direct cessation? The aspect of cessation has the function of direct cessation for firewood, but does not have the function of assisting cessation? If, for those firewood, fire has the effect of assisting cessation, and the aspect of cessation has the effect of direct cessation, then the firewood can be extinguished. The path (道) simultaneously has the function of cessation in both aspects. Moreover, this fire does not have its direct cessation function, nor does the aspect of cessation. Just as fire assists in extinguishing firewood, the firewood should not be extinguished. Therefore, saying that there is no function is a fault. Ji (基, referring to Kui Ji) said: 'Taking the aspect of cessation and fire, etc., both are conditions for cessation in terms of Dharma. Taking fire as an example of the aspect of cessation, it should become the cause of direct cessation. Taking the aspect of cessation as an example of fire, it should become the condition of assisting cessation.' Both are conditions for the cessation of Dharma. Since both cannot be established, it is known that fire, etc., cannot be taken as assisting cessation, and the aspect of cessation as direct cessation. Secondly, conclude and exhort to know. According to the above four sentences, it can be known. The above explains the meaning of the momentary cessation of form (色法). The following explains that all phenomena (諸行), like the mind, are momentarily ceasing. Now, according to the correct meaning, all phenomena are the aspect-division (相分) of the mind. Since the seeing-division (見分) is momentarily ceasing, the aspect-division also ceases momentarily with the mind. The eighth of the Ten Gates explains the aspect of 'alone' and 'not alone'. Jing (景, referring to Jingxing) said: 'Buddha-deva said that there is no separate created form (造色) outside the four great elements (四大).' Now it is explained that the nature and characteristics of the four great elements and created form are different. Moreover, only the body-sense (身根) takes the four great elements, and the six senses all take the created form. It is clearly known that there is a difference. Speaking of if one clings to different aspects as the same, etc. Jing said: 'This refutes that the four great elements and created form have many differences but are clung to as one. It also refutes that the substance and function of the four great elements are different but should be clung to as one.' Speaking of 'alone' and 'not alone', Jing said: 'Outside of created form, there is a separate great element called the 'alone' aspect. Outside of created form, there is no great element called the 'not alone' aspect.' The treatise takes the 'alone' aspect as the correct meaning. Ce (測, referring to Yuan Ce) said: 'Jue Tian (覺天) is the 'alone' aspect.' The author of the treatise considers it to be 'not alone'. Now according to Jing's explanation. The ninth of the Ten Gates explains the nature of what is acted upon (所行性). Among them, first, the general question and answer distinguish the number of roots (根) and objects (塵) included in form (色法). Secondly, question and answer explanation. Among them, first, the three conditions are generally mentioned, referring to the Local Division (本地分). Then, a broad explanation is given in order. Listing the six kinds of natures of what is acted upon is still the meaning of the present appearance of the realm. Also, the names listed in the third volume of the Local Division have not been explained, and should be explained below. Ce said: '1. Length, etc., is established based on manifest color (顯色), so it is called the dependent place (依處). 2. Blue'

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等顯色有實體相故名由相。三諸方出物色類各別。四四時出色。五如晴中色由明故可見。如日月色體有光明不假餘明故不明瞭可見。六或有色物由全分見始可得知。或有色物見少分即知其色。景雲。一由依處故者。有情世間是罪福所依。及器世間是住處所依。基云。實謂青等明瞭。不實謂長等假即不明瞭。由幾因緣已下。次第廣釋。初釋根不壞。謂由二因由羸損等。如本地第二。又略由四緣諸根變異等者。先好后惡先惡后好皆名變異。一由外緣所生謂由受用攝受者。過非情順境益五根也。損壞外境界者。過外非情違境損五根也。或由他輩所生損益者。此果一有情違順二境損益五根。二由內緣生貪等纏損壞五根。或由等至長養五根。三由業力令彼五根中途轉變先惡后好等。四由自體變異。謂彼諸根報及長養互有強弱。自相差別。由四因緣六識生后皆名意根。今此就意識辨意根壞翻之不壞。次釋境界現不現前。于中。初正辨境界現前。次對六所行辨差別。后結之。初中。先問后答。答中有三。初約五根辨境現前。次約天眼。后約慧眼。初中復三。初明眼境。次耳。后餘三根。初中肉眼。即言非含非闇境名現前。天眼即言若明若闇皆名現前。即知若合亦名現前。肉眼若合不名現前。闇亦應爾。合有霧故。有障非遠。如本地第

【現代漢語翻譯】 現代漢語譯本 『等顯色有實體相故名由相』：因為顯現的顏色具有實體，所以稱為『由相』。 『三諸方出物色類各別』：第三，各個地方出產的物品顏色種類各不相同。 『四四時出色』：第四，四季的顏色變化。 『五如晴中色由明故可見。如日月色體有光明不假餘明故不明瞭可見』：第五，比如晴朗天氣中的顏色，因為光明的緣故可以看見。如同日月本身的顏色具有光明，不需要藉助其他的光明，所以不能清楚地看見。 『六或有色物由全分見始可得知。或有色物見少分即知其色』：第六，有些顏色需要看到全部才能知道，有些顏色看到一部分就能知道。 『景雲。一由依處故者。有情世間是罪福所依。及器世間是住處所依』：景雲解釋說：第一，因為有所依賴的處所。有情世間是罪業和福報所依賴的，器世間是居住的處所所依賴的。 『基云。實謂青等明瞭。不實謂長等假即不明瞭』：窺基解釋說：真實的顏色，比如青色等，是清晰明瞭的。不真實的顏色，比如長短等，是假想的，所以不清晰明瞭。 『由幾因緣已下。次第廣釋。初釋根不壞。謂由二因由羸損等。如本地第二。又略由四緣諸根變異等者。先好后惡先惡后好皆名變異。一由外緣所生謂由受用攝受者。過非情順境益五根也。損壞外境界者。過外非情違境損五根也。或由他輩所生損益者。此果一有情違順二境損益五根。二由內緣生貪等纏損壞五根。或由等至長養五根。三由業力令彼五根中途轉變先惡后好等。四由自體變異。謂彼諸根報及長養互有強弱。自相差別。由四因緣六識生后皆名意根。今此就意識辨意根壞翻之不壞』：從『由幾因緣』以下，依次廣泛解釋。首先解釋根不壞，是由兩種原因，比如衰弱損傷等。如同《瑜伽師地論·本地分》第二。又簡略地說，由四種因緣導致諸根變異等，先好后壞，先壞后好，都叫做變異。第一，由外緣所生，比如通過受用攝受，過度地接觸無情眾生的順境，從而增益五根。損壞外在境界，過度地接觸外在無情眾生的違逆境，從而損害五根。或者由其他眾生所生的損害或增益，這指的是一個有情眾生，通過違逆和順應兩種境界，損害或增益五根。第二，由內在的因緣產生，比如貪婪等煩惱纏繞，損壞五根。或者通過禪定等，滋養五根。第三，由業力導致五根中途轉變，先壞后好等。第四，由自體變異，指的是諸根的果報和滋養，相互之間有強弱，自身有差別。由四種因緣，六識產生后都稱為意根。現在這裡就意識來辨別意根的損壞與不損壞。 『次釋境界現不現前。于中。初正辨境界現前。次對六所行辨差別。后結之。初中。先問后答。答中有三。初約五根辨境現前。次約天眼。后約慧眼。初中復三。初明眼境。次耳。后餘三根。初中肉眼。即言非含非闇境名現前。天眼即言若明若闇皆名現前。即知若合亦名現前。肉眼若合不名現前。闇亦應爾。合有霧故。有障非遠。如本地第』：接下來解釋境界的顯現與不顯現。其中，首先正式辨別境界的顯現，然後針對六所行來辨別差別，最後總結。在最初的辨別中，先提問后回答。回答中有三個方面：首先，根據五根來辨別境界的顯現；其次，根據天眼；最後，根據慧眼。在根據五根辨別中，又分為三個方面：首先說明眼根的境界；其次是耳根；然後是其餘三根。在眼根中，肉眼，就是說非黑暗非遮蔽的境界才叫做顯現。天眼，就是說明亮和黑暗都叫做顯現。由此可知，如果合併也叫做顯現。肉眼如果合併就不叫做顯現。黑暗也應該是這樣，合併是因為有霧的緣故，有遮蔽，不是因為距離遙遠。如同《瑜伽師地論·本地分》所說。

【English Translation】 English version 『等顯色有實體相故名由相』 (děng xiǎn sè yǒu shí tǐ xiàng gù míng yóu xiàng): 'Because manifested colors have substantial forms, they are called 'due to form'.' 『三諸方出物色類各別』 (sān zhū fāng chū wù sè lèi gè bié): 'Third, the colors and types of objects produced in various places are different'. 『四四時出色』 (sì sì shí chū sè): 'Fourth, the colors change with the four seasons'. 『五如晴中色由明故可見。如日月色體有光明不假餘明故不明瞭可見』 (wǔ rú qíng zhōng sè yóu míng gù kě jiàn. rú rì yuè sè tǐ yǒu guāng míng bù jiǎ yú míng gù bù míng liǎo kě jiàn): 'Fifth, for example, colors in clear weather are visible because of the light. Like the colors of the sun and moon, which have their own light and do not rely on other light, so they are not clearly visible'. 『六或有色物由全分見始可得知。或有色物見少分即知其色』 (liù huò yǒu sè wù yóu quán fēn jiàn shǐ kě dé zhī. huò yǒu sè wù jiàn shǎo fēn jí zhī qí sè): 'Sixth, some colors can only be known when the whole part is seen, while some colors can be known when a small part is seen'. 『景雲。一由依處故者。有情世間是罪福所依。及器世間是住處所依』 (jǐng yún. yī yóu yī chù gù zhě. yǒu qíng shì jiān shì zuì fú suǒ yī. jí qì shì jiān shì zhù chù suǒ yī): Jingyun explains: 'First, because there is a place to rely on. The sentient world relies on sins and blessings, and the material world relies on a place to live'. 『基云。實謂青等明瞭。不實謂長等假即不明瞭』 (jī yún. shí wèi qīng děng míng liǎo. bù shí wèi cháng děng jiǎ jí bù míng liǎo): Kuiji explains: 'Real colors, such as blue, are clear and distinct. Unreal colors, such as length, are imaginary and therefore not clear'. 『由幾因緣已下。次第廣釋。初釋根不壞。謂由二因由羸損等。如本地第二。又略由四緣諸根變異等者。先好后惡先惡后好皆名變異。一由外緣所生謂由受用攝受者。過非情順境益五根也。損壞外境界者。過外非情違境損五根也。或由他輩所生損益者。此果一有情違順二境損益五根。二由內緣生貪等纏損壞五根。或由等至長養五根。三由業力令彼五根中途轉變先惡后好等。四由自體變異。謂彼諸根報及長養互有強弱。自相差別。由四因緣六識生后皆名意根。今此就意識辨意根壞翻之不壞』 (yóu jǐ yīn yuán yǐ xià. cì dì guǎng shì. chū shì gēn bù huài. wèi yóu èr yīn yóu léi sǔn děng. rú běn dì dì èr. yòu lüè yóu sì yuán zhū gēn biàn yì děng zhě. xiān hǎo hòu è xiān è hòu hǎo jiē míng biàn yì. yī yóu wài yuán suǒ shēng wèi yóu shòu yòng shè shòu zhě. guò fēi qíng shùn jìng yì wǔ gēn yě. sǔn huài wài jìng jiè zhě. guò wài fēi qíng wéi jìng sǔn wǔ gēn yě. huò yóu tā bèi suǒ shēng sǔn yì zhě. cǐ guǒ yī yǒu qíng wéi shùn èr jìng sǔn yì wǔ gēn. èr yóu nèi yuán shēng tān děng chán sǔn huài wǔ gēn. huò yóu děng zhì cháng yǎng wǔ gēn. sān yóu yè lì lìng bǐ wǔ gēn zhōng tú zhuǎn biàn xiān è hòu hǎo děng. sì yóu zì tǐ biàn yì. wèi bǐ zhū gēn bào jí cháng yǎng hù yǒu qiáng ruò. zì xiāng chā bié. yóu sì yīn yuán liù shí shēng hòu jiē míng yì gēn. jīn cǐ jiù yì shí biàn yì gēn huài fān zhī bù huài): 'From 'by what causes' onwards, explain in detail in order. First explain that the root is not broken, which is due to two causes, such as weakness and damage. As in the second part of the Local Section. Furthermore, briefly, the changes of the roots are due to four causes, etc. Good before bad, bad before good are all called changes. First, it is caused by external causes, such as those who are accepted by enjoyment, excessively contacting the favorable environment of inanimate beings, which benefits the five roots. Those who damage the external environment excessively contact the adverse environment of external inanimate beings, which damages the five roots. Or those who are damaged or benefited by others, this result is that a sentient being damages or benefits the five roots through two kinds of adverse and favorable environments. Second, internal causes such as greed and other entanglements damage the five roots. Or the five roots are nourished by samadhi. Third, the power of karma causes the five roots to change midway, from bad to good, etc. Fourth, the change of the self, which means that the retribution and nourishment of the roots have their own strengths and weaknesses, and their own differences. Due to the four causes, the six consciousnesses are all called the mind root after they are produced. Now, here, we distinguish the damage and non-damage of the mind root in terms of consciousness'. 『次釋境界現不現前。于中。初正辨境界現前。次對六所行辨差別。后結之。初中。先問后答。答中有三。初約五根辨境現前。次約天眼。后約慧眼。初中復三。初明眼境。次耳。后餘三根。初中肉眼。即言非含非闇境名現前。天眼即言若明若闇皆名現前。即知若合亦名現前。肉眼若合不名現前。闇亦應爾。合有霧故。有障非遠。如本地第』 (cì shì jìng jiè xiàn bù xiàn qián. yú zhōng. chū zhèng biàn jìng jiè xiàn qián. cì duì liù suǒ xíng biàn chā bié. hòu jié zhī. chū zhōng. xiān wèn hòu dá. dá zhōng yǒu sān. chū yuē wǔ gēn biàn jìng xiàn qián. cì yuē tiān yǎn. hòu yuē huì yǎn. chū zhōng fù sān. chū míng yǎn jìng. cì ěr. hòu yú sān gēn. chū zhōng ròu yǎn. jí yán fēi hán fēi àn jìng míng xiàn qián. tiān yǎn jí yán ruò míng ruò àn jiē míng xiàn qián. jí zhī ruò hé yì míng xiàn qián. ròu yǎn ruò hé bù míng xiàn qián. àn yì yīng ěr. hé yǒu wù gù. yǒu zhàng fēi yuǎn. rú běn dì dì): 'Next, explain the appearance and non-appearance of the realm. Among them, first formally distinguish the appearance of the realm, then distinguish the differences for the six objects, and finally conclude. In the initial distinction, first ask and then answer. There are three aspects in the answer: first, distinguish the appearance of the realm according to the five roots; second, according to the divine eye (天眼, tiān yǎn); and third, according to the wisdom eye (慧眼, huì yǎn). In the distinction according to the five roots, there are three aspects: first, explain the realm of the eye root; second, the ear root; and then the remaining three roots. In the eye root, the physical eye (肉眼, ròu yǎn) means that the realm that is neither covered nor dark is called appearance. The divine eye means that both bright and dark are called appearance. From this, it can be known that merging is also called appearance. If the physical eye merges, it is not called appearance. The same should be true for darkness. Merging is because of fog, there is obstruction, not because of distance. As stated in the Local Section'.

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三有障有四種。與耳等根不同多小。在可行處等者。雖復說言若近若遠皆名現前。隨三乘凡夫眼耳境見聞遠近勢力及處即名現前亦能遠見。又於一眼雖闇障色亦名現前者。景雲。一眼翳障色對無翳障眼亦名現前。基云。謂蝙蝠鵂鹠等眼眼中有障。如頗胝迦中亦見物等。以明故等。測云。天眼能見暗障色。故云一眼。聖慧眼一切種色皆是所行者。基云。此中即非五眼中慧眼。此是彼五眼中法眼。聖者以慧為導首。故言聖慧眼也。次對六辨差別。中由三自性者。色等五塵不出三性。善惡無記。色聲。有是業性。故有作用。香味觸性非是業。皆無作用。下釋能生作意。第三本地說作意正起由四因。欲力念等。十門第十明離門。景雲。欲界色疏。色界大種補在身內。如水入沙。處所不異以性類別。故非同處不相離也。彼是相離不相離義。然相離不相離多就同地始終同聚報長養色。此上界系色住欲界身中故。非是相離不不相離義。測云。欲色界色同在一身。不相妨礙。名為相雜。

瑜伽論記卷第十四(之下終) 大正藏第 42 冊 No. 1828 瑜伽論記

瑜伽論記卷第十五(之上)(論本第五十五)

釋遁倫集撰

論本第五十五

上來約名色二義明蘊善巧中。初以十義分別色義已今

【現代漢語翻譯】 現代漢語譯本 三有障有四種。它們與眼耳等根不同，因為它們更小。關於『在可行處等者』，雖然說無論近或遠都稱為『現前』，但根據三乘（聲聞乘、緣覺乘、菩薩乘）凡夫的眼耳所能見聞的遠近勢力和處所，就稱為『現前』，也能遠見。又如一眼雖有黑暗遮障顏色，也稱為『現前』。景雲說，一隻眼睛被翳障遮蔽顏色，對於沒有翳障的眼睛也稱為『現前』。基云說，指蝙蝠、鵂鹠（xiū liú）等眼睛，眼中存在遮障，就像在頗胝迦（phaṭika，水晶）中也能看到物體一樣，因為明亮等原因。測云說，天眼能看到暗中遮蔽的顏色，所以說『一眼』。聖慧眼能看到一切種類的顏色，都是其所行之境。基云說，這裡不是指五眼（肉眼、天眼、慧眼、法眼、佛眼）中的慧眼，而是指五眼中的法眼。聖者以智慧為引導，所以說是聖慧眼。接下來對六種辨別進行差別分析。中由三自性者，色等五塵（色、聲、香、味、觸）不出三性（遍計所執性、依他起性、圓成實性），即善、惡、無記。色聲，具有業性，所以有作用。香味觸性不是業性，都沒有作用。下面解釋能生作意。第三本地說作意正起由四因，即欲力、念等。十門第十明離門。景雲說，欲界色疏鬆，四大種（地、水、火、風）補益在身內，就像水進入沙子一樣，處所沒有不同，以性質類別區分，所以不是同處不相離。彼是相離不相離義，然而相離不相離多就同地始終同聚報長養色。此上界系色住在欲界身中，所以不是相離不不相離義。測云說，欲界色同在一身，互不妨礙，名為相雜。 《瑜伽論記》卷第十四（之下終） 大正藏第 42 冊 No. 1828 《瑜伽論記》 《瑜伽論記》卷第十五（之上）（論本第五十五） 釋遁倫集撰 論本第五十五 上來約名色二義明蘊善巧中。初以十義分別色義已今

【English Translation】 English version There are four kinds of obstructions in the three realms of existence. They differ from the sense organs such as ears and eyes because they are smaller. Regarding 'those in accessible places, etc.,' although it is said that whether near or far is called 'present,' according to the power and location of what ordinary beings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) can see and hear with their eyes and ears, it is called 'present,' and they can also see far away. Furthermore, even if one eye is obscured by darkness, it is still called 'present.' Jingyun said, 'One eye with a cataract obscuring color is also called 'present' to an eye without a cataract.' Jiyun said, 'It refers to the eyes of bats, owls (xiū liú), etc., which have obstructions in their eyes, just as one can see objects in phaṭika (crystal), due to brightness, etc.' Ceyun said, 'The divine eye can see colors obscured by darkness, hence the term 'one eye.' The Holy Wisdom Eye can see all kinds of colors, which are all within its scope.' Jiyun said, 'Here, it does not refer to the Wisdom Eye among the Five Eyes (flesh eye, divine eye, wisdom eye, dharma eye, Buddha eye), but rather to the Dharma Eye among the Five Eyes. Sages take wisdom as their guide, hence the term Holy Wisdom Eye.' Next, a differential analysis is made of the six kinds of discriminations. 'Among the three natures,' the five sense objects (form, sound, smell, taste, touch) do not go beyond the three natures (parikalpita, paratantra, pariniṣpanna), namely good, evil, and neutral. Form and sound have karmic nature, so they have function. Smell, taste, and touch are not karmic in nature, so they have no function. Below explains the arising of attention. The third local section says that the correct arising of attention is due to four causes, namely desire, strength, mindfulness, etc. The tenth gate of the ten gates explains the gate of separation. Jingyun said, 'The form of the desire realm is sparse, and the four great elements (earth, water, fire, wind) supplement the body, just as water enters sand. The locations are not different, but they are distinguished by the nature of the categories, so they are not in the same place and not separate. That is the meaning of separation and non-separation, but separation and non-separation mostly refer to the color that is nourished by the same place, the same group, and the same retribution from beginning to end. This color belonging to the upper realm resides in the body of the desire realm, so it is not the meaning of separation and non-non-separation.' Ceyun said, 'The form of the desire realm is in the same body, without hindering each other, which is called intermingling.' Yoga-bhumi-sastra-vrtti, Scroll 14 (End of Lower Section) Taisho Tripitaka, Volume 42, No. 1828, Yoga-bhumi-sastra-vrtti Yoga-bhumi-sastra-vrtti, Scroll 15 (Beginning of Upper Section) (Treatise Text 55) Compiled and Written by Shi Dunlun Treatise Text 55 Above, the skillful means of the aggregates are explained in terms of name and form. First, the meaning of form has been distinguished by ten meanings, and now...

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竟。此即初解四蘊名。先結前生后。乃至隨所應建立相。二解釋。于中初以十門別解四蘊之名。后就三性四蘊皆作九門解釋。前中。初解本地分第二卷中立一心相。此中別引二經非本地分文。如世尊言等是第一經。又如是言等第二經。下釋經文。景雲。如是類乃至發一心者。轉起義。于現起心相續所攝名發一心。解初引經但發一心。及解后經由一凈心言。又依世俗相續道理名發一語及發身業者。此解初經及一言說何況身語如其心量隨順奉行。基云。此中據緣舉境隨多少剎那量名為一心。非唯一剎那心名一心。第二明分別意與無分別五識同緣現境。有三因緣釋因緣。一極明瞭。由彼意識與五識同得現境故意識于境得各明瞭。二于彼作意故。根本作意欲取現境故。五識俱生意識同緣彼色。三由二依資養故。謂彼意識一依意根即是末那。二依眼根亦有資養。由彼眼識依眼了色故。令彼意識取境分明。是故眼根于彼意識亦有資養。故言二依資養。基云。如集量理門論云。五識唯現量。同時意識亦爾。今此中五識顯明瞭現量。不名有分別。不與尋伺等相應故。第六雖與五同緣現量名為分別。以與尋伺相應故。名同緣現在。可得明瞭。若彼五識后意識即不明瞭。緣過去故。如緣百千劫事即不明瞭。如第五十一卷中破。今此第一因既

云極明瞭故。如緣現在故得有明瞭。非五識有緣過去故復得明瞭。第二因與五同時既於五境作意。故知亦緣現在。第三因二依資養者。眼識有四依根。意識有五依根。四與眼同第五加自。此謂意識依自根及眼根二依資養方能緣現在。若唯依一自依。則緣境不明瞭。此據散非定境內。此依眼為門取境名資養。非同眼識依根名資養。又如眼等善惡識起必由意引方得。由意資眼識故得有善惡。方知意眼同緣。第三明煩惱相應。心王自性清凈。但由相應故隨眠逐故深。景雲。小乘論中毗婆達婆提分別部能取大乘中此義為宗。故彼說言心性本凈。客塵障故。說為不凈。后離障時。還得清凈言。問謂地纏於心二種染污因中當言何等答當言相應者。本隨二惑但是現起皆名為纏。此中何等說各隨眠乃至不安穩性者。此文即說或說惑種名為粗重不安穩性。以彼惑種能令身心無所堪能故。瑜伽第十一云。世間靜慮但能斷舍彼品粗重不拔種子。彼文即說惑種勢力在身心中無所堪能名為粗重。又持諸行乃至現觀為苦者。由隨眠粗重持有漏行不得自在令行不安彼行成苦故云也。下明觀苦如毒熱癰等者。尋伺地說如毒熱癰以熱灰涂更加其苦名苦苦觀。如毒熱癰以冷藥涂少生微樂名壞苦觀。如毒熱癰自性是行苦觀。基云。此中說心生時自性清凈者。此

【現代漢語翻譯】 現代漢語譯本 因為云（煩惱）已經達到極度明瞭的狀態，就像憑藉當下的因緣才能獲得明瞭一樣。五識（眼識、耳識、鼻識、舌識、身識）不能憑藉過去的因緣而獲得明瞭。第二個原因是，意識與五識同時對五境（色、聲、香、味、觸）進行作意（manasikara），因此可知意識也緣于當下。第三個原因是，二者互相依賴資養。眼識有四種所依之根，意識有五種所依之根。四種與眼識相同，第五種是自根。這說明意識依賴於自根和眼根這兩種所依之根的資養，才能緣于當下。如果僅僅依賴於自根，那麼緣境就不夠明瞭。這是指散亂而非禪定的狀態。這裡說依賴眼根來取境，稱為資養，不同於眼識依賴眼根本身稱為資養。又比如，眼等善惡之識的生起，必定要由意識的引導才能實現。因為意識資養眼識，所以才能產生善惡之識。由此可知，意識和眼識共同緣于同一境界。第三點說明煩惱相應。心王（citta-raja，指根本識）的自性是清凈的，只是因為與煩惱相應，隨逐于隨眠（anusaya，煩惱的潛在狀態），所以變得深重。景雲（Jingyun，人名）說：『小乘論中的毗婆達婆提（Vibhajyavāda，分別說部）採納了大乘中的這個觀點作為其宗義。因此他們說，心性本來是清凈的，因為客塵（agantuka-klesa，外來的煩惱）的遮障，才說它是不清凈的。後來當離開這些遮障時，才能恢復清凈。』問：『在地（bhumi，指不同層次的禪定）中，纏（paryavasthana，煩惱的現行）對於心的兩種染污原因中，應當說是哪一種呢？』答：『應當說是相應。』本來隨眠是兩種迷惑的根本，但是現起時都稱為纏。這裡所說的『何等說各隨眠乃至不安穩性者』，這段文字就是說，或者說迷惑的種子稱為粗重不安穩性。因為這些迷惑的種子能夠使身心無法勝任任何事情。瑜伽師地論（Yogacarabhumi-sastra）第十一卷說：『世間的靜慮（samatha-vipassana，止觀）只能斷舍那些品類的粗重，而不能拔除種子。』那段文字就是說，迷惑的種子在身心中所具有的勢力，使得身心無法勝任任何事情，這稱為粗重。又說『持有諸行乃至現觀為苦者』，由於隨眠的粗重，持有漏之行（sasrava-karma，有煩惱的業）不得自在，使得這些行為不安穩，這些行為就成為痛苦，所以這樣說。下面說明觀苦如毒熱癰等。尋伺地（Vitarkavicara-bhumi，有尋有伺地）說，如同毒、熱、癰，用熱灰塗抹，更加其痛苦，這稱為苦苦觀（duhkha-duhkha-vedana，苦受）。如同毒、熱、癰，用冷藥塗抹，稍微產生微小的快樂，這稱為壞苦觀（viparinama-duhkha-vedana，壞苦受）。如同毒、熱、癰，其自性就是行苦觀（samskara-duhkha-vedana，行苦受）。基（Ji，人名）說：『這裡說心生起時自性清凈。』

【English Translation】 English version Because the clouds (kleshas, afflictions) have reached a state of extreme clarity, just as clarity is attained through present conditions. The five consciousnesses (eye, ear, nose, tongue, and body consciousnesses) cannot attain clarity through past conditions. The second reason is that the consciousness, simultaneously with the five consciousnesses, engages in attention (manasikara) towards the five objects (form, sound, smell, taste, and touch), thus it is known that the consciousness also relates to the present. The third reason is that the two are mutually dependent and nourishing. The eye consciousness has four supporting roots, and the consciousness has five supporting roots. Four are the same as the eye consciousness, and the fifth is the self-root. This explains that the consciousness relies on the nourishment of both the self-root and the eye-root to relate to the present. If it relies only on the self-root, then its relation to the object is not clear enough. This refers to a scattered, not a meditative state. Here, relying on the eye-root to grasp the object is called nourishment, which is different from the eye consciousness relying on the root itself as nourishment. Furthermore, the arising of good and evil consciousnesses of the eye, etc., must be guided by the consciousness to be realized. Because the consciousness nourishes the eye consciousness, good and evil consciousnesses can arise. From this, it is known that the consciousness and the eye consciousness relate to the same realm together. The third point explains the correspondence of afflictions. The nature of the mind-king (citta-raja, the fundamental consciousness) is pure, but because of its correspondence with afflictions, following the latent tendencies (anusaya, dormant afflictions), it becomes profound and heavy. Jingyun (Jingyun, a person's name) said: 'The Vibhajyavāda (Vibhajyavāda, the analytical school) in the Hinayana sutras adopts this view from the Mahayana as its doctrine. Therefore, they say that the nature of the mind is originally pure, but because of the obstruction of adventitious defilements (agantuka-klesa, external afflictions), it is said to be impure. Later, when these obstructions are removed, it can regain its purity.' Question: 'In the ground (bhumi, levels of meditation), among the two causes of defilement of the mind by the entanglements (paryavasthana, manifest afflictions), which should be said to be which?' Answer: 'It should be said to be correspondence.' Originally, latent tendencies are the root of the two kinds of delusion, but when they manifest, they are all called entanglements. What is said here, 'What is said about each latent tendency and even the unstable nature,' this passage means that the seeds of delusion are called heavy and unstable. Because these seeds of delusion can make the body and mind incapable of anything. The Yogacarabhumi-sastra (Yogacarabhumi-sastra), in the eleventh volume, says: 'Worldly samatha-vipassana (samatha-vipassana, calm abiding and insight) can only cut off the heaviness of those categories, but cannot uproot the seeds.' That passage means that the power of the seeds of delusion in the body and mind makes the body and mind incapable of anything, which is called heaviness. It also says, 'Holding onto all actions and even directly perceiving suffering,' because of the heaviness of latent tendencies, holding onto defiled actions (sasrava-karma, actions with afflictions) is not free, making these actions unstable, and these actions become suffering, so it is said. Below, it explains observing suffering as poison, heat, ulcers, etc. The Vitarkavicara-bhumi (Vitarkavicara-bhumi, the stage with initial and sustained thought) says that like poison, heat, ulcers, applying hot ashes increases the suffering, which is called suffering of suffering (duhkha-duhkha-vedana, painful feeling). Like poison, heat, ulcers, applying cold medicine slightly produces subtle pleasure, which is called suffering of change (viparinama-duhkha-vedana, suffering of change). Like poison, heat, ulcers, its nature is the suffering of conditioned existence (samskara-duhkha-vedana, suffering of conditioned existence). Ji (Ji, a person's name) said: 'Here it says that the nature of the mind is pure when it arises.'

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據非自性染名清凈。非無漏故清凈。如勝鬘經中同。第四三染惱。初謂不善業。二謂憂苦準地獄故。苦據果者唯苦無憂諸地是第三。故通三界。第五明縛。景雲。煩惱種子隨逐繫縛。名心煩惱縛。樂營衣缽種種事業妨修聖道。名為業縛。又於三處乃至謂出離心者。樂著生死障厭離心求于解脫。即障解脫分善。于得出離喜樂者。暖等善根在於定起。喜樂相應。能得聖道出離方便。欲界惡業能障彼善三種。于得聖道者。正障所得聖道之體。又順異熟業亦名業纏者。謂惡趣業。郁單越業。無想天業等。又邪愿業等者。愿作龍金翅鳥等。又諸外道求生天業等。別開為六總合為四者。一樂著事業。二於三處為障礙業。三順異熟業。四邪愿業。此即為四。于第二中開三。名別開有六。泰云。一出家心名心出離心。二于出家生喜心樂。三于得聖道。前二即是聖道方便。故於聖道不立於得聖道喜心樂也。基云。出離及喜樂此是出家。若出家法即是見道加行。第六明遍行別境。初問答標列第二辨相。第三明作業。后辨境四。辨相中雲施設所緣者。施設名言。假合而取者。取假像貌。言說隨眠相者。謂不能了名言等想。但有言說種子隨逐資熏。令其隨分亦起分別想。而隨領納者。隨與何境相遇即便領納。次明作業。測云。前辨自相。此中對

【現代漢語翻譯】 現代漢語譯本 據『非自性染』（fei zi xing ran）之名，方可得『清凈』（qing jing）。非因『無漏』（wu lou）之故而得清凈。如《勝鬘經》（Shengman Jing）中所述相同。第四，三種染惱：首先是不善之業（bu shan zhi ye）；其次是憂愁痛苦，以地獄為準繩；苦，就結果而言，唯有苦而無憂愁的諸地是第三種，故而貫通三界。第五，闡明『縛』（fu）。景雲（Jing Yun）認為，煩惱的種子隨之追逐繫縛，名為『心煩惱縛』（xin fan nao fu）；貪圖衣缽等種種事業，妨礙修習聖道，名為『業縛』（ye fu）。又，在三處乃至所謂『出離心』（chu li xin）者，貪戀生死，阻礙厭離之心，追求解脫，即是阻礙解脫部分的善。對於得出離的喜樂者，暖等善根在於定中生起，與喜樂相應，能夠得到聖道出離的方便。欲界的惡業能夠阻礙這三種善。對於得到聖道者，正是阻礙所得到的聖道之本體。又，順異熟業（shun yi shu ye）也名為『業纏』（ye chan）者，指的是惡趣之業、郁單越（Yu dan yue）之業、無想天（Wu xiang tian）之業等。又，邪愿業（xie yuan ye）等，例如發願作龍、金翅鳥等。又，諸外道求生天之業等。分別開立為六種，總合為四種：一是貪戀事業；二是在三處成為障礙之業；三是順異熟業；四是邪愿業。此即為四種。在第二種中開立三種，名為分別開立有六種。泰云（Tai Yun）認為，一是出家之心，名為『心出離心』；二是對出家生起喜悅之心；三是對於得到聖道。前兩種即是聖道之方便，故而對於聖道不設立於得到聖道的喜悅之心。基云（Ji Yun）認為，出離以及喜樂，這是出家。如果出家之法，即是見道加行。第六，闡明『遍行』（bian xing）、『別境』（bie jing）。首先是問答標列，第二是辨別相狀，第三是闡明作業，最後是辨別境四。辨別相狀中說『施設所緣』（shi she suo yuan）者，施設名言，假合而取者，取假像貌。言說隨眠相（yan shuo sui mian xiang）者，指的是不能瞭解名言等想，但有言說的種子隨之追逐資熏，使其隨分也生起分別之想，而隨之領納者，隨與何種境界相遇，即便領納。其次闡明作業。測云（Ce Yun），前面辨別自相，此處對

【English Translation】 English version According to the name of 『non-self-natured defilement』 (fei zi xing ran), one can attain 『purity』 (qing jing). It is not because of 『non-outflow』 (wu lou) that one attains purity, as stated in the Śrīmālādevī Siṃhanāda Sūtra (Shengman Jing). Fourth, the three kinds of afflictions: first is unwholesome karma (bu shan zhi ye); second is sorrow and suffering, based on the lower realms; suffering, in terms of result, only the realms with suffering but without sorrow are the third kind, thus pervading the three realms. Fifth, elucidating 『bondage』 (fu). Jing Yun believes that the seeds of afflictions follow and bind, which is called 『mental affliction bondage』 (xin fan nao fu); greed for robes and various activities hinders the practice of the holy path, which is called 『karma bondage』 (ye fu). Furthermore, in the three places, even the so-called 『mind of renunciation』 (chu li xin), attachment to samsara hinders the mind of aversion, and the pursuit of liberation hinders the wholesome aspects of liberation. For those who attain the joy of renunciation, the roots of goodness such as warmth arise in samadhi, corresponding to joy, and can attain the means of liberation on the holy path. The evil karma of the desire realm can hinder these three kinds of goodness. For those who attain the holy path, it directly hinders the essence of the attained holy path. Moreover, karma that matures accordingly (shun yi shu ye) is also called 『karma entanglement』 (ye chan), which refers to the karma of evil destinies, the karma of Uttarakuru (Yu dan yue), the karma of the Realm of Non-Perception (Wu xiang tian), etc. Furthermore, wrong vows (xie yuan ye), such as vowing to become a dragon, a garuda, etc. Furthermore, the karma of those of other paths seeking rebirth in the heavens, etc. Separately established as six types, collectively combined as four types: first is attachment to activities; second is karma that becomes an obstacle in the three places; third is karma that matures accordingly; fourth is wrong vows. These are the four types. Within the second type, three are established, called separately establishing six types. Tai Yun believes that first is the mind of renunciation, called 『mental renunciation』; second is the arising of joy towards renunciation; third is towards attaining the holy path. The first two are the means to the holy path, therefore, joy towards attaining the holy path is not established for the holy path. Ji Yun believes that renunciation and joy are renunciation. If the Dharma of renunciation is the preliminary practice of the path of seeing. Sixth, elucidating 『universals』 (bian xing) and 『particulars』 (bie jing). First is the question and answer listing, second is distinguishing characteristics, third is elucidating activities, and finally is distinguishing the four objects. In distinguishing characteristics, it is said that 『establishing the object』 (shi she suo yuan) means establishing names and words, and taking the false combination means taking the false appearance. The aspect of verbal latency (yan shuo sui mian xiang) refers to not understanding names and thoughts, but having the seeds of speech following and nourishing, causing them to arise with discriminating thoughts, and those who follow and receive, receive whatever realm they encounter. Next, elucidating activities. Ce Yun, the previous distinguishes self-characteristics, this place is against

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果辨業。作意等名因。心是果故。基云。此中觸為何業。謂受想思所依為業。如余處對法等唯是受依何不言想思等。此彼別者。此據通論皆依于觸。觸次作意後生故。若據相隨轉即惟受。受為何業愛生所依為業者。謂境界等愛皆由受後方生。下明別境五。由四境事生謂所愛等。謂欲依。決定謂勝解依。串習謂念依觀察為二依。如論。第七明率爾尋求決定三心。前後同類。此中問意。謂諸心所是不相應之餘蘊也。此法為率爾心起。乃至決定心時起。答云。隨心即起。此中何故準言前三心不言第四五。一一思準亦在問中。又前心性定唯無記。遍行別境不定。四通三性或有得俱起余善煩惱等。若起善惡心必與此法俱。此義決定。其遍行等不唯一性決定故。此中唯問此故。故唯問前三心不得后二。第八問如經言乃至今其差別。此舉經也。何故彼法異相成熟即說和合無差別耶。問意。諸心心法性相各別。云何而說不可分折和合無別。答。眾多和合相扶方起。于境受用領解方滿。闕一不了。名無差別。第九心法四種異名。何故名相應答由事等故等者。基云。事等謂體也。體皆一故。無第二受等。處等者。謂同一于境處轉故。又依緣處等故。時等者。同一剎那故。所作等者。同於一境行所作業故。如緣青為青也。又善惡無記所作等。

景雲。何故不辨行相等耶。解云。大乘中辨行相不得言等。所以者何。行是見分。相是相分。謂心心所取前境時見分行解種種不同。依此見分所變相分眾多差別。故不得言行相應等。泰云。或者處說。分處為二。業互體等。以四義等解相應義。此是開合不同之也。解有行中。且如眼識心及心所同取一本質境。各於一所緣起多行解。各變相分當自心起。名無量種行相而轉。有所依中。景雲。如一眼識托三根生。一是眼根。二是次第成滅意根。三遠從末那為染污根。余識亦爾。故言由一種類說眾所依名有所依。問曰。若爾一切有為色等諸法皆有依託方始生起。是則色法亦有所依何直□耶。今為通。雖有為無法法依者然此中所說依義者。此中說根以為所依。諸餘色法不依根生不名有依。基云。謂心所等同一識種類托所依。如眼識依眼根。俱時心所亦爾。余準可知。外人為伏難云。諸有為法誰無有依。何故心法等獨得名耶。故通云。雖有為法無無依者。然非此中所結依義。彼自分因皆非恒依故。又相應共有法非恒依故。唯恒為依者為此依量中故。眼等是識等所有名有依非余法。或言所依者。即六識類托眾所依根。能依之識得名所有依。故言恒依。此解為勝。第十明有五種互相對法。初苦樂相對。二以苦樂對舍。三不苦樂對彼無

【現代漢語翻譯】 現代漢語譯本 景雲問道：『為什麼不辨別行（karma, 行為）和相（lakshana, 特徵）的相等性呢？』 解釋說：『在大乘佛教中，辨別行和相不能說它們是相等的。』 為什麼呢？行是見分（darshana-bhaga, 見分，認識的主體），相是相分（lakshana-bhaga, 相分，認識的客體）。意思是說，當心和心所（citta-caitta, 心和心所，心理活動）取前境（purva-vishaya, 前境，先前的境界）時，見分的行解（karman-moksha, 行解，行為和理解）種種不同。依據這見分所變現的相分，有眾多差別。所以不能說行和相是相應相等的。 泰法師說：『或者在某些地方說，將分（bhaga, 分）處分為二，業（karma, 業）互相，體（kaya, 體）相等。』 用四種意義上的相等來解釋相應（anurupa, 相應）的意義。這只是開合（vivrta-samvrta, 開合，展開和收合）的不同而已。 解釋中有關於行的部分。比如眼識（cakshur-vijnana, 眼識，視覺意識）心和心所共同取一個本質境（vastu-vishaya, 本質境，真實的境界），各自在一個所緣（alambana, 所緣，認識的對象）上生起多種行解，各自變現相分，當自心生起時，名為無量種行相而運轉。 在有所依（ashraya, 所依，所依賴的事物）中，景雲問道：『比如一眼識依託三種根（indriya, 根）而生。一是眼根（cakshur-indriya, 眼根，視覺器官），二是次第成滅的意根（mano-indriya, 意根，意識的根源），三是遠遠地從末那識（manas, 末那識，第七識，自我意識）作為染污根（klesha-indriya, 染污根，煩惱的根源）。』 其餘的識也是這樣。所以說由一種種類說眾多所依，名為有所依。 問道：『如果這樣，一切有為法（samskrita-dharma, 有為法，因緣和合的法），如色等諸法，都有依託才能生起。那麼色法（rupa-dharma, 色法，物質現象）也有所依，為什麼只說心法有所依呢？』 現在爲了通達這個道理，雖然有為法沒有不依靠其他法而存在的，然而這裡所說的依的意義是，這裡說根作為所依。諸如其餘的色法不依靠根而生，所以不稱為有依。 窺基法師說：『所謂心所等同一識的種類，依託所依。如眼識依靠眼根，同時心所也是這樣。其餘的可以類推得知。』 外道爲了反駁而提出疑問說：『諸有為法誰沒有所依？為什麼心法等獨自得到這個名稱呢？』 所以解釋說：『雖然有為法沒有沒有所依的，然而這不是這裡所說的依的意義。』 它們各自的分因（svabhaga-hetu, 分因，同類因）都不是恒常的所依，而且相應（samprayukta, 相應）的共有法（sadharana-dharma, 共有法，共同的性質）也不是恒常的所依。只有恒常作為所依的，才是在這個依的範圍之內。眼等是識等所有的，名為有依，不是其餘的法。 或者說所依，就是六識（sad-vijnana, 六識，六種意識）的種類依託眾多所依根，能依的識得到名稱為所有依。所以說是恒依。這種解釋是最好的。 第十，說明有五種互相對立的法。第一是苦（duhkha, 苦）和樂（sukha, 樂）相對。第二是用苦和樂對舍（upeksa, 舍）。第三是不苦不樂對彼無。

【English Translation】 English version Jingyun asked: 'Why not distinguish the equality of karma (action) and lakshana (characteristic)?' The explanation says: 'In Mahayana Buddhism, distinguishing karma and lakshana cannot be said to be equal.' Why? Karma is darshana-bhaga (the seeing aspect, the subject of cognition), and lakshana is lakshana-bhaga (the aspect of appearance, the object of cognition). It means that when the citta-caitta (mind and mental factors, psychological activities) take the purva-vishaya (previous object, the preceding state), the karman-moksha (actions and understanding) of the darshana-bhaga are different. According to the lakshana-bhaga transformed by this darshana-bhaga, there are many differences. Therefore, it cannot be said that karma and lakshana are correspondingly equal. Master Tai said: 'Or in some places it is said that the bhaga (part) is divided into two, karma is mutual, and kaya (body) is equal.' Use equality in four senses to explain the meaning of anurupa (corresponding). This is just a difference in vivrta-samvrta (opening and closing, unfolding and contracting). There is a part about karma in the explanation. For example, the cakshur-vijnana (eye consciousness, visual consciousness) mind and mental factors together take one vastu-vishaya (essential object, real object), and each arises many karman-moksha on one alambana (object of cognition, object of support), and each transforms the lakshana-bhaga. When one's own mind arises, it is called immeasurable kinds of characteristics and turns. In ashraya (support, that which is relied upon), Jingyun asked: 'For example, one eye consciousness relies on three indriya (roots, faculties) to arise. One is the cakshur-indriya (eye faculty, visual organ), the second is the mano-indriya (mind faculty, the source of consciousness) that successively becomes extinct, and the third is the manas (manas, the seventh consciousness, self-consciousness) from afar as the klesha-indriya (affliction faculty, the root of affliction).' The remaining consciousnesses are also like this. Therefore, it is said that many supports are spoken of by one kind, called ashraya. Asked: 'If so, all samskrita-dharma (conditioned dharmas, compounded phenomena), such as rupa-dharma (form phenomena, material phenomena) and other dharmas, must have support to arise. Then rupa-dharma also has support, why only say that mind-dharma has support?' Now, in order to understand this principle, although conditioned dharmas do not exist without relying on other dharmas, the meaning of reliance mentioned here is that the root is said to be the support here. The remaining rupa-dharmas do not arise relying on the root, so they are not called having support. Master Kuiji said: 'The so-called mental factors and other kinds of the same consciousness rely on the support. For example, eye consciousness relies on the eye faculty, and the mental factors are also like this at the same time. The rest can be inferred.' The heretics raised questions in order to refute, saying: 'Which conditioned dharma does not have support? Why do mind-dharmas and others alone get this name?' Therefore, the explanation says: 'Although there is no conditioned dharma without support, this is not the meaning of reliance mentioned here.' Their respective svabhaga-hetu (own-cause, homogeneous cause) are not constant supports, and the sadharana-dharma (common property, shared characteristic) of samprayukta (associated) is also not a constant support. Only those who are constantly supported are within the scope of this reliance. The eyes and others are all of consciousness and others, and are called having support, not the remaining dharmas. Or it is said that the support is that the kinds of sad-vijnana (six consciousnesses, six types of consciousness) rely on many supporting roots, and the consciousness that can rely on it gets the name of having all support. Therefore, it is said to be constant support. This explanation is the best. Tenth, it explains that there are five kinds of mutually opposed dharmas. The first is that duhkha (suffering) and sukha (happiness) are relative. The second is to use suffering and happiness to upeksa (equanimity). The third is neither suffering nor happiness to that which is not.

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明。四明對無明。五明對涅槃。言答由與諸受一切煩惱皆為助伴互相對故者。景雲。舍受通與一切諸受煩惱相應。無明亦爾通與一切煩惱相應。義齊所以相對。基云。謂與諸受為助伴是舍受。一切煩惱為助伴是無明。受于受為助伴。煩惱于煩惱為助伴。故云互相對。又受與無明皆能為受煩惱與助伴。故二相對說。以此文證第四禪中舍受𥄑正知支不立為支也。上來十門雜抉擇彼四蘊名竟。自下第二總以三性攝四無色以之為章。歷於九門分別解釋。于中初束四蘊以為三性。謂一切無差別者。四蘊皆通三性。無有差別有通不通者。次舉一頌列出九門。一依處。二自性。三相應。四世俗等。五軟等。六事。七差別。八得失。九能治所治。下歷九門分別三性。即有三段。初歷九門分別善蘊。初明依處有其六時。下解第三相應門中自辨。第二明自性。于大乘中十一併為自性善。不同婆沙唯以慚愧及三善根為自性善也。第三相應中。依六十九云。十一善中唯除輕安。余之十種一切善心皆有。若依初帙第三卷云。幾唯依善非一切處心生然一切地非一切時耶。答。信等。不害為後邊。又五十三云。但有慚必有愧。自有愧等必有慚。雖有諸說不同。今依六十九為定。若在定必與十一俱起。若在不定地起善心時必與十數俱起除輕安。今云六時

【現代漢語翻譯】 現代漢語譯本 明（光明）對無明（愚昧）。五明（五種明智）對涅槃（寂滅）。說回答是因為舍受與各種感受和一切煩惱都互為助伴，所以相對。景雲法師說：『舍受普遍與各種感受和煩惱相應，無明也是如此，普遍與一切煩惱相應。意義相同，所以相對。』窺基法師說：『所說的與各種感受為助伴的是舍受，與一切煩惱為助伴的是無明。感受對於感受是助伴，煩惱對於煩惱是助伴，所以說互相對應。』又，感受與無明都能為感受和煩惱提供助伴，所以二者相對而說。用這段文字可以證明第四禪中舍受和正知支不被立為支。上面十門雜亂地抉擇了四無色蘊的名稱完畢。下面第二部分總以三性（善、惡、無記）來概括四無色蘊，以此作為一章，歷經九門分別解釋。其中首先將四蘊歸納為三性，意思是說一切無差別，四蘊都通於三性，沒有通與不通的區別。其次舉出一首偈頌，列出九門：一、依處，二、自性，三、相應，四、世俗等，五、軟等，六、事，七、差別，八、得失，九、能治所治。下面歷經九門分別三性，即有三段。首先歷經九門分別善蘊。首先說明依處有六個時位。下面解釋第三相應門中的自辨。第二說明自性。在大乘佛教中，十一種都作為自性善，不同於《婆沙論》只以慚、愧和三善根為自性善。第三相應中，依據六十九卷所說，十一種善中唯獨除去輕安，其餘十種一切善心都有。如果依據初帙第三卷所說：『有幾種唯獨依善，不是在一切處心都生起，然而在一切地，不是在一切時？』回答：『信等，不害為後邊。』又，五十三卷說：『只要有慚，必定有愧，自有愧等，必定有慚。』雖然有各種說法不同，現在依據六十九卷為定論。如果在定中，必定與十一種都一起生起。如果在不定地生起善心時，必定與十種一起生起，除去輕安。現在說六個時位。

【English Translation】 English version Ming (brightness) is opposite to Wuming (ignorance). Wu Ming (five kinds of wisdom) is opposite to Nirvana (extinction). The reason for saying that the answer is because 'upeksha vedana' (the feeling of equanimity) and all kinds of feelings and all afflictions are mutually supportive, hence they are relative. Master Jingyun said: 'Upeksha vedana universally corresponds to various feelings and afflictions, and so does ignorance, universally corresponding to all afflictions. The meanings are the same, so they are relative.' Master Kuiji said: 'What is said to be supportive of various feelings is upeksha vedana, and what is supportive of all afflictions is ignorance. Feeling is supportive of feeling, and affliction is supportive of affliction, so it is said that they are mutually corresponding.' Moreover, feeling and ignorance can both provide support for feelings and afflictions, so the two are spoken of relatively. This passage can prove that upeksha vedana and right mindfulness in the fourth Dhyana are not established as limbs. The above ten gates have confusedly determined the names of the four formless aggregates, which is now complete. The second part below generally summarizes the four formless aggregates with the three natures (good, evil, and neutral), using this as a chapter, and explaining them separately through the nine gates. Among them, first, the four aggregates are summarized into the three natures, meaning that everything is without difference, and the four aggregates all penetrate the three natures, without the distinction of penetration or non-penetration. Secondly, a verse is cited, listing the nine gates: 1. Basis, 2. Nature, 3. Correspondence, 4. Conventional, etc., 5. Soft, etc., 6. Matter, 7. Difference, 8. Gain and Loss, 9. What can be cured and what is to be cured. Below, the three natures are distinguished through the nine gates, which are divided into three sections. First, the good aggregates are distinguished through the nine gates. First, it is explained that the basis has six time positions. The self-discrimination in the third corresponding gate is explained below. Second, the nature is explained. In Mahayana Buddhism, all eleven are regarded as self-nature good, which is different from the 'Abhidharma-mahāvibhāṣā-śāstra' which only regards shame, remorse, and the three good roots as self-nature good. In the third correspondence, according to what is said in volume sixty-nine, among the eleven kinds of good, only tranquility is removed, and all good minds have the remaining ten kinds. If according to the third volume of the first collection: 'What kinds only rely on good, and the mind does not arise in all places, but in all lands, not at all times?' The answer is: 'Faith, etc., non-harming is the end.' Also, volume fifty-three says: 'As long as there is shame, there must be remorse, and if there is remorse, etc., there must be shame.' Although there are various different statements, now volume sixty-nine is taken as the definitive conclusion. If in Samadhi, it will definitely arise together with all eleven kinds. When a good mind arises in an indeterminate land, it will definitely arise together with ten kinds, except for tranquility. Now it is said that there are six time positions.

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有無者據勢用增強者說。五十三云有愧未必有慚者亦據勢用。以慚自羞愧則羞他。但有罪自羞理必羞他。自有羞他未必自羞。若不據勢用就體論有無者。彼亦應許但有無慚必有無愧。自有無不必有無慚。第四假實中。若依對法第一卷云。無癰者。所謂生得聞思修慧抉擇為體。惡以不許為業。此文似說無癡是假。以就別境中慧出無癡體。三藏云。舉相應慧顯無癡體。以二十二根不攝無癡善根。故知別有文出。文說三法是假。第五三品分別。不定地善根為下。世間定善為中。無漏為上。就無漏善中初斷上惑名下。次斷中惑名中。後下惑名上。今時合說。故言下品者諸不定地所有善根或在定地無漏善根斷上煩惱。言中品者。世間定善及彼無漏能斷中煩惱。上品出世善根斷不煩惱。又諸善法或由加行力等者。景雲。近於此生勤修加行成上品名加行力。或曾多生數串習故成上品名串習力。無始性成名自性力。於三寶等勝田施士用力發生上善名田士用力。依彼離欲清凈身起故成上品名清凈力。基云。上二界所有善心。又有學無學取有無漏善心。第六善根生時依八種事。初三是福。謂施戒修。修是四無量。次三是智。即聞思修。言余修者。除四無量外所有餘修。即是解脫分抉擇分善。第七簡擇。即入見修無學。簡擇諦理安立非安立等

。八攝有情。則利他行。當知此中隨其所應依所說事者。結前善根依八事攝。或於現法已下。明其勝利。若彼行者或於現法或於后法隨為一種貪瞋惡見於心成染。由依八事修施戒等諸對治故令與染法不復相應。第七明善差別。或有一種乃至十種如本地分說者。一善總由無罪義故簡不善等名善。二謂生得加行等。三謂自性相應等起。乃至第十五有五種十善增數門。如本地第三。又諸善法或有對治雜染故等者。以六義辨善也。景雲。對治雜染。是斷對治善。雜染靜息者。伏惑對治。攝受果者。凡夫學人有漏善。相續凈者。無學身中所起善法。供養靈廟者。通凡及聖唯修福分善。攝有情者。利他善。基云。對治者。謂無間道。靜息者。謂解脫道。或前無漏後有漏道。相續凈者。謂律儀戒善。第八明善無失有德中。其四對。一離惡集善。二舍苦得樂。三厭有為樂彼無為。四明現益后益。初對對中雜惡即離二惡。令離纏及隨眠者。即是已生惡法方便令斷。令于所緣無倒者。是即未生惡法方便令不生。集善者。即生二善。令善根不退者。即是已生善法能守不失。令等流行相而轉續者。即是未生善法方便令生。第二對中有六句。明離苦因苦果。謂不為自害等一句。明得樂果。謂能令受彼所生喜樂是。第三對中。能盡生等是壓有為。八

【現代漢語翻譯】 八攝有情（通過八種方式來攝受有情眾生），就是利益他人的行為。應當知道，這裡根據具體情況，依據所說的事情：總結之前的善根，依靠八事來攝受。或者在『現法』之後，闡明它的勝利。如果修行者在現世或來世，因為貪、嗔、惡見等任何一種，內心受到染污，通過依靠八事修習佈施、持戒等各種對治方法，使這些染污不再產生作用。第七部分闡明善的差別。或者有一種乃至十種，如《瑜伽師地論·本地分》所說：第一種善，總的來說，因為沒有罪過的緣故，區別于不善等，稱為善。第二種，指生得善、加行善等。第三種，指自性善、相應善、等起善。乃至第十五種，有五種十善的增數門，如《瑜伽師地論》第三卷所說。此外，各種善法，或者有對治雜染的，等等，用六種意義來辨別善。景雲法師說：『對治雜染』，是斷除煩惱的對治善。『雜染靜息』，是降伏煩惱的對治。『攝受果』，是凡夫和有學之人的有漏善。『相續凈』，是無學之人在身中所產生的善法。『供養靈廟』，是通於凡夫和聖人，只是修福分的善。『攝有情』，是利益他人的善。基法師說：『對治』，指無間道（證悟空性的智慧）。『靜息』，指解脫道（斷除煩惱的道路）。或者前面是無漏道，後面是有漏道。『相續凈』，指律儀戒的善。第八部分闡明善沒有過失，具有功德，其中有四種對治：一是離惡集善，二是舍苦得樂，三是厭棄有為，樂於無為，四是闡明現世的利益和來世的利益。第一對治中，雜惡就是遠離兩種惡。使眾生脫離纏縛和隨眠煩惱，就是對已經產生的惡法，想方設法使之斷除。使眾生對於所緣境沒有顛倒，就是對尚未產生的惡法，想方設法使之不產生。集善，就是產生兩種善。使善根不退失，就是對已經產生的善法，能夠守護而不失。使善法等同於流行相續而轉續，就是對尚未產生的善法，想方設法使之產生。第二對治中有六句話，闡明脫離苦因和苦果。『不為自害』等一句，闡明得到快樂的果報，就是能夠使眾生感受由此產生的喜悅和快樂。第三對治中，『能盡生』等是壓制有為法。

【English Translation】 Eight ways of gathering sentient beings (Ba She You Qing) are altruistic actions. It should be known that, according to the specific circumstances, based on what is said: summarizing the previous good roots, relying on the eight matters to gather. Or after 'present dharma', clarify its victory. If a practitioner, in this life or the next, has their mind defiled by any of greed, hatred, evil views, etc., by relying on the eight matters to cultivate giving, precepts, and other antidotes, these defilements will no longer have an effect. The seventh part clarifies the differences of good. Or there are one to ten types, as stated in the Yogacarabhumi-sastra's Local Section (Yujia Shi Di Lun Ben Di Fen): The first type of good, generally speaking, is called good because it is without fault, distinguishing it from non-good, etc. The second type refers to innate good, effort-produced good, etc. The third type refers to intrinsic good, corresponding good, arising good. Up to the fifteenth type, there are five ways to increase the ten good deeds, as stated in the third volume of the Yogacarabhumi-sastra. In addition, various good dharmas, or those that counteract defilements, etc., are distinguished by six meanings. Master Jingyun said: 'Counteracting defilements' is the antidote good that cuts off afflictions. 'Defilements are pacified' is the antidote that subdues afflictions. 'Gathering the fruit' is the contaminated good of ordinary people and learners. 'Continuous purity' is the good dharma that arises in the body of those who are beyond learning. 'Offering to sacred temples' is good that is common to ordinary people and sages, and only cultivates merit. 'Gathering sentient beings' is the good of benefiting others. Master Ji said: 'Counteracting' refers to the uninterrupted path (Wu Jian Dao, wisdom that realizes emptiness). 'Pacifying' refers to the path of liberation (Jie Tuo Dao, the path of cutting off afflictions). Or the former is the uncontaminated path, and the latter is the contaminated path. 'Continuous purity' refers to the good of the precepts of discipline. The eighth part clarifies that good has no faults and has merits, among which there are four antidotes: one is abandoning evil and accumulating good, two is abandoning suffering and obtaining happiness, three is being disgusted with conditioned existence and delighting in unconditioned existence, and four is clarifying the benefits of the present life and the benefits of the future life. In the first antidote, mixed evil is the separation from two evils. Causing sentient beings to be free from entanglement and latent afflictions is to try to eliminate the evil dharmas that have already arisen. Causing sentient beings to have no inversion towards the object of perception is to try to prevent the evil dharmas that have not yet arisen from arising. Accumulating good is to generate two kinds of good. Causing the roots of good to not regress is to be able to protect and not lose the good dharmas that have already arisen. Causing good dharmas to be equal to the flow of continuity and to continue is to try to generate the good dharmas that have not yet arisen. In the second antidote, there are six sentences that clarify the separation from the causes and effects of suffering. The sentence 'not harming oneself' clarifies obtaining the fruit of happiness, which is to be able to make sentient beings feel the joy and happiness that arises from it. In the third antidote, 'able to exhaust birth' etc. is suppressing conditioned dharmas.

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苦中生苦為上首善能盡生為上首所有八苦。又能增長下。明樂無為。第四對中。現益有三。一財不退。二處眾勇猛名稱普聞。三臨終無悔。后益有三。一生善趣。二善無退失。三速證涅槃。第九對治有十五種。厭患治者。觀苦集為厭懷所。是加行道。斷對治者。無間道對治者。證彼無為謂解脫道。遠分者。從解脫道為首。此後所起諸道望前所斷煩惱遠有遮防。令畢竟不生。名遠分治也。此四對治攝道圍盡。下三複次。但是義別故來。更無別體。言所欲執纏對治者。觀五世欲境為不凈。為不凈。總伏貪。非所欲執纏對治者。觀彼怨家如親友。總伏瞋。又如下文欲是人天。非所欲是三惡。隨眠對治者。斷彼三家隨眠。是真如觀。軟中上品煩惱對治者。此明攝治亦盡。散亂治者。斂心在定揀悔治者。訶諫有情令息煩惱。羸劣治者。景雲。自策進修能除羸劣。基云。令惡羸劣名劣對治。制伏治者。多貪眾生不凈觀等。上四是斷道加行。下明無間正斷。謂離系治。總四複次辨諸對治有十五種。上來九門明善。自下明染。初總開二章示說前後。后解二章各有九門。本惑依處中先約所緣境明。惑依處有其六種。后屬當依處。前中一是貪所緣順境。二是瞋所緣。三是無明所緣。四是慢所緣。慢有七種。一直名慢。緣下境起。二名過慢。

【現代漢語翻譯】 現代漢語譯本 『苦中生苦』是（對治）最上等的（煩惱），能夠完全斷除（生死輪迴）是（對治）最上等的（目標），包括所有的八苦（生、老、病、死、怨憎會、愛別離、求不得、五蘊熾盛）。又能增長（對治）下等的（煩惱），明白（涅槃的）安樂是無為的。第四對（修習的）內容中，現世的利益有三種：一是財富不會退失，二是處在人群中勇猛無畏，名稱廣為人知，三是臨終時沒有後悔。後世的利益有三種：一是往生善道，二是善根不會退失，三是迅速證得涅槃（Nirvana）。 第九種對治方法有十五種。厭患對治，觀察苦和集（苦諦和集諦）是令人厭惡的，這是加行道（ preparatory path）。斷除對治，無間道（path of immediate result）對治。證得彼無為，指的是解脫道（path of liberation）。遠分對治，從解脫道開始，此後所生起的各種道，對於之前所斷除的煩惱，有遙遠的遮擋和防禦，使之畢竟不再生起，稱為遠分對治。這四種對治方法涵蓋了修道的全部過程。下面的三種複次，只是意義上的區別，並沒有其他的實體。 所欲執纏對治，觀察五種世俗慾望的境界是不清凈的。總的來說，是用來降伏貪慾。非所欲執纏對治，觀察那些怨家如同親友一般。總的來說，是用來降伏嗔恨。又如下文所說，慾望是人天（devas and humans）的境界，非所欲是三惡道（three evil realms）的境界。隨眠對治，斷除這三家的隨眠煩惱，這是真如觀（Tathata-darshana）。軟、中、上品煩惱對治，這說明攝受和對治也已經窮盡。散亂對治，收斂心神，專注于禪定。揀悔對治，訶責勸誡有情眾生，使他們平息煩惱。羸劣對治，景雲說，自我鞭策，精進修行，能夠去除羸劣。基云說，使惡變得羸弱，稱為劣對治。制伏對治，對於貪慾眾多的眾生，修習不凈觀等等。 上面的四種是對斷道的加行。下面說明無間正斷，指的是離系對治。總共有四種複次，辨別各種對治方法，共有十五種。上面九個方面說明了善，下面說明染。首先總共開啟兩個章節，說明前後關係。後面解釋兩個章節，每個章節各有九個方面。根本煩惱的依處中，首先從所緣境方面說明。煩惱的依處有六種。後面屬於當依處。前面一種是貪所緣的順境，第二種是嗔所緣的（逆境），第三種是無明所緣的（境界），第四種是慢所緣的（境界）。慢有七種，第一種直接稱為慢，緣于下等境界而生起，第二種稱為過慢。

【English Translation】 English version 'Suffering arising from suffering' is the highest (antidote), and being able to completely eliminate (the cycle of birth and death) is the highest (goal), including all eight sufferings (birth, old age, sickness, death, encountering what is disliked, separation from what is loved, not obtaining what is sought, and the flourishing of the five aggregates). It can also increase (the antidote) for lower (afflictions), understanding that the bliss of (Nirvana) is unconditioned. In the fourth pair (of practices), there are three benefits in this life: first, wealth will not be lost; second, one will be courageous in the assembly and one's name will be widely known; and third, one will have no regrets at the time of death. There are three benefits in future lives: first, one will be reborn in a good realm; second, one's good roots will not be lost; and third, one will quickly attain Nirvana (Nirvana). The ninth type of antidote has fifteen aspects. The antidote of aversion involves contemplating suffering and its origin (the Truth of Suffering and the Truth of the Origin of Suffering) as repulsive, which is the preparatory path (preparatory path). The antidote of cutting off is the path of immediate result (path of immediate result). Attaining that unconditioned state refers to the path of liberation (path of liberation). The antidote of distance begins with the path of liberation, and the various paths that arise thereafter provide a distant obstruction and defense against the afflictions that were previously cut off, preventing them from arising again, which is called the antidote of distance. These four types of antidotes encompass the entire process of cultivation. The following three repetitions are only different in meaning and have no other substance. The antidote to clinging to desired objects involves contemplating the objects of the five worldly desires as impure. In general, it is used to subdue greed. The antidote to clinging to undesired objects involves contemplating enemies as if they were close friends. In general, it is used to subdue hatred. As mentioned below, desire is the realm of gods and humans (devas and humans), while undesired objects are the realm of the three evil realms (three evil realms). The antidote to latent tendencies involves cutting off the latent afflictions of these three families, which is the contemplation of suchness (Tathata-darshana). The antidotes to mild, moderate, and severe afflictions indicate that the acceptance and antidotes have also been exhausted. The antidote to distraction involves gathering the mind and focusing on meditation. The antidote to regret involves rebuking and admonishing sentient beings to calm their afflictions. The antidote to weakness, Jingyun says, self-exhortation and diligent practice can remove weakness. Jiyun says, making evil weak is called the inferior antidote. The antidote of subjugation involves practicing the contemplation of impurity for beings with much greed, and so on. The above four are the preparatory practices for the path of cutting off. The following describes the immediate and correct cutting off, which refers to the antidote of detachment. In total, there are four repetitions, distinguishing the various antidotes, with a total of fifteen aspects. The above nine aspects explain goodness, and the following explains defilement. First, a total of two chapters are opened to explain the relationship between the beginning and the end. The following explains the two chapters, each with nine aspects. Among the bases of fundamental afflictions, the first explanation is from the perspective of the object of perception. There are six types of bases for afflictions. The following belongs to the base to be relied upon. The first is the favorable object of perception for greed, the second is the (unfavorable) object of perception for hatred, the third is the (object of perception) for ignorance, and the fourth is the (object of perception) for pride. There are seven types of pride, the first is directly called pride, arising from inferior objects, and the second is called excessive pride.

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緣等境生。三過過慢。四不如慢。同緣上境起。各別五取蘊者。我慢所緣。得未得顛倒者。邪慢。功德顛倒者。增上慢。道理七中初慢。于下謂勝。于勝謂等。過過慢不如慢。唯緣上境。此中。且依一相舉七慢境。五是見境。六是疑境。此六煩惱。如餘論文即非此次第。相應中無明與一切相應疑都無等者。基師等云。如對法第六瞋不與貪慢見相應。不言瞋不與疑。又解瞋已云。如瞋疑亦爾。故知彼文瞋與疑相應。此中非一切者。此據多分。彼據久疑不已生瞋。瞋與疑相應。此論約初時。彼論據后時。此論據粗相所以不相應。彼論據細相所以得相應。彼論據真實理門。此中貪瞋相返不相應。貪許慢見相應。彼論同之。此論瞋與慢見相應。對法不許。謂瞋不與慢見相應。此論據真實理門。彼論隨順理門。又彼據增恚相增語故。彼論云若於此事起增恚即不於此生高舉及能推求。故不得相應。然此論據細實理行相。若慢彼時推求彼時容憎恚。故得相應。然此據大乘。理得無違。又解。此文就彼會云。如貪瞋亦爾謂瞋不與慢見等相應等言亦爾。不亦其貪與慢見相應俱亦瞋不與貪相應。如貪不與瞋相應。此論云。如染愛增亦爾者。不以瞋。亦貪得與慢相應。如貪不與瞋相應。亦瞋不與貪相應。如彼論問即瞋不與慢見相應也。然前解

【現代漢語翻譯】 現代漢語譯本 緣等境生：因緣和合而生起（我慢）的境界。 三過過慢：超過他人還自以為超過更多。 四不如慢：不如他人卻自以為相等。 同緣上境起：以上四種慢都緣于更高的境界而生起。 各別五取蘊者：我慢所緣的境界，是與五取蘊（色、受、想、行、識）各自不同的。 我慢所緣：我慢所攀緣的對象。 得未得顛倒者：對於未得到的（功德）產生顛倒認知，以為自己已經得到，這是邪慢。 功德顛倒者：對於自身功德產生顛倒認知，高估自己，這是增上慢。 道理七中初慢：在七種慢中，最初的慢是指： 于下謂勝：對於不如自己的人，認為自己勝過他們。 于勝謂等：對於勝過自己的人，認為自己與他們相等。 過過慢不如慢：過過慢和不如慢，唯緣于更高的境界。 此中：在這裡。 且依一相舉七慢境：暫且依據一種情況來舉例說明七種慢的境界。 五是見境：五種（慢）是見（所緣）的境界。 六是疑境：六種（慢）是疑（所緣）的境界。 此六煩惱：這六種煩惱。 如餘論文即非此次第：如果按照其他論著的說法，就不是這個順序了。 相應中無明與一切相應疑都無等者：在（煩惱）相應中，無明與一切（煩惱）相應，沒有哪個（煩惱）能與疑相比。 基師等云：窺基法師等人說。 如對法第六瞋不與貪慢見相應：比如在《對法論》第六卷中說，嗔不與貪、慢、見相應。 不言瞋不與疑：沒有說嗔不與疑相應。 又解瞋已云：又解釋了嗔之後說。 如瞋疑亦爾：嗔與疑也是如此（不相應）。 故知彼文瞋與疑相應：因此可知，那部論著中認為嗔與疑是相應的。 此中非一切者：這裡說「非一切」，是指大多數情況。 此據多分：這裡是根據大多數情況來說的。 彼據久疑不已生瞋：那部論著是根據長期懷疑而最終產生嗔恨的情況來說的。 瞋與疑相應：嗔與疑是相應的。 此論約初時：這部論著是就最初的時候來說的。 彼論據后時：那部論著是就之後的時候來說的。 此論據粗相所以不相應：這部論著是根據粗顯的相狀來說的，所以認為不相應。 彼論據細相所以得相應：那部論著是根據細微的相狀來說的，所以認為相應。 彼論據真實理門：那部論著是根據真實的理門來說的。 此中貪瞋相返不相應：這裡認為貪和嗔的相狀相反，所以不相應。 貪許慢見相應：貪允許與慢和見相應。 彼論同之：那部論著也認同這一點。 此論瞋與慢見相應：這部論著認為嗔與慢和見相應。 對法不許：而《對法論》不允許這種說法。 謂瞋不與慢見相應：認為嗔不與慢和見相應。 此論據真實理門：這部論著是根據真實的理門來說的。 彼論隨順理門：那部論著是隨順理門來說的。 又彼據增恚相增語故：而且那部論著是根據嗔恨增盛的相狀和言語來說的。 彼論云若於此事起增恚即不於此生高舉及能推求：那部論著說，如果對於這件事生起強烈的嗔恨，就不會因此而產生高舉（我慢）以及能夠進行推求（智慧）。 故不得相應：所以認為（嗔與慢見）不相應。 然此論據細實理行相：然而這部論著是根據細微真實的理和行相來說的。 若慢彼時推求彼時容憎恚：如果（生起）慢的時候，推求（理）的時候，容許（同時）產生憎恨。 故得相應：所以認為（嗔與慢見）是相應的。 然此據大乘：然而這部論著是根據大乘的觀點。 理得無違：在道理上沒有違背。 又解：另一種解釋是： 此文就彼會云：這段文字就那部論著的觀點來說。 如貪瞋亦爾謂瞋不與慢見等相應等言亦爾：就像貪和嗔一樣，意思是說嗔不與慢、見等相應，『等』字也一樣。 不亦其貪與慢見相應俱亦瞋不與貪相應：不是說貪與慢、見相應，同時嗔也不與貪相應。 如貪不與瞋相應：就像貪不與嗔相應一樣。 此論云如染愛增亦爾者：這部論著說，就像染愛增長一樣。 不以瞋：不是因為嗔。 亦貪得與慢相應：也允許貪與慢相應。 如貪不與瞋相應亦瞋不與貪相應：就像貪不與嗔相應，嗔也不與貪相應一樣。 如彼論問即瞋不與慢見相應也：就像那部論著所問的，嗔不與慢、見相應嗎？ 然前解：然而之前的解釋是。

【English Translation】 English version Conditions and objects give rise to [conceit] (māna 慢). Three, 'over and above conceit' (atikramamāna 過過慢): thinking oneself superior to those who are already superior. Four, 'inferiority conceit' (avamāna 不如慢): thinking oneself equal to those who are superior. These arise from the same object, a superior state. Each of the five aggregates of clinging (pañcupādānakkhandha 五取蘊) is the object of 'I-conceit' (asmimāna 我慢). 'I-conceit' (asmimāna 我慢) is what is clung to. 'Delusion about what has not been attained' (aprāptaviparyāsa 得未得顛倒) is 'wrong conceit' (mithyāmāna 邪慢). 'Delusion about one's own qualities' (guṇaviparyāsa 功德顛倒) is 'exaggerated conceit' (adhimāna 增上慢). Among the seven types of conceit (sapta māna 道理七中), the first, 'conceit' (māna 慢), refers to: Thinking oneself superior to those who are inferior. Thinking oneself equal to those who are superior. 'Over and above conceit' and 'inferiority conceit' only arise in relation to a superior state. Here, Let's take one aspect to illustrate the objects of the seven types of conceit. Five are objects of 'view' (dṛṣṭi 見境). Six are objects of 'doubt' (vicikitsā 疑境). These six afflictions (kleśa 煩惱), According to other treatises, this is not the order. In association (samprayoga 相應), ignorance (avidyā 無明) is associated with everything, and nothing is equal to doubt. Master Kui Ji (窺基法師) and others say: For example, in the sixth fascicle of the Abhidharmakośa (對法), anger (krodha 瞋) is not associated with greed (lobha 貪), conceit (māna 慢), or view (dṛṣṭi 見). It does not say that anger is not associated with doubt (vicikitsā 疑). Furthermore, after explaining anger, it says: Anger and doubt are also like that [not associated]. Therefore, it is known that in that text, anger and doubt are associated. Here, 'not everything' refers to the majority of cases. This is based on the majority of cases. That is based on the case where prolonged doubt leads to anger. Anger and doubt are associated. This treatise is about the initial time. That treatise is about the later time. This treatise is based on the coarse aspect, so they are not associated. That treatise is based on the subtle aspect, so they are associated. That treatise is based on the door of true principle. Here, greed and anger are opposite and not associated. Greed is allowed to be associated with conceit and view. That treatise agrees with this. This treatise says that anger is associated with conceit and view. The Abhidharmakośa does not allow this. It says that anger is not associated with conceit and view. This treatise is based on the door of true principle. That treatise is based on the door of following the principle. Moreover, that is based on the increasing aspect of hatred and increasing speech. That treatise says that if intense hatred arises towards something, then arrogance and the ability to investigate will not arise towards it. Therefore, they cannot be associated. However, this treatise is based on the subtle and real aspects of principle and practice. If there is conceit at that time, and investigation at that time, then hatred may be tolerated. Therefore, they can be associated. However, this is based on Mahayana, and there is no contradiction in principle. Another explanation: This text refers to that assembly, saying: Just like greed and anger, it means that anger is not associated with conceit, view, etc. The word 'etc.' is also the same. It is not that greed is associated with conceit and view, and at the same time, anger is not associated with greed. Just as greed is not associated with anger. This treatise says, 'Just like the increase of attachment and love, it is also like that.' Not because of anger. Also, greed can be associated with conceit. Just as greed is not associated with anger, anger is also not associated with greed. As that treatise asks, is anger not associated with conceit and view? However, the previous explanation is.

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為勝。余文同此。如下五十八云。五見互不相應。自性不相應故。貪恚慢疑更相違故。互不相應並出所以。彼據行相粗隨轉理門亦不相應違。三品中安足處煩惱謂根熟者性多上品者。景雲。二十已上者力安是諸根成熟。爾時多起上品煩惱。泰基同云。年十五以去根熟。若起煩惱性多上品。非處加行煩惱者。謂非可起煩惱處。是不可起加行處而起煩惱也。即於三寶所所起諸煩惱。有業煩惱謂發業者。對法雲。欲界修惑能發惡行者。亦是不善。余是無記。即順此中發業煩惱是其上品。事門中即為六句貪。泰云。言貪者。未得境是無故。貪心自現境相而貪。不同過現有本性相境而貪。故名貪貪。蓋貪者。於前已所受用過去境生戀著。已受用境重故蓋覆義故名蓋貪。現境少時未來未起。不同過去不名蓋貪。有無有受。即當斷二見貪也。瞋中。景雲。一切欲界有情起瞋皆依十事。前六及第十于有情事起瞋。第七不可意境于非情事起瞋。於八九二事隨情非情上起瞋。以或於他身或於他行勝資具事嫉妒起瞋。宿習亦爾于情非情宿習起瞋。言依前六事立九能惱事等者。初三是總。次三約世分別為九。初聞他說有人前于昨日罵我己身及我親友讚我怨家。今日聞之。名緣過去己身怨家親所贊毀事而生三瞋。文略但云過去怨家親。亦可己身親

【現代漢語翻譯】 現代漢語譯本： 為勝。其餘文字與此相同。如下第五十八條說：『五見（五種錯誤的見解，包括身見、邊見、邪見、見取見、戒禁取見）互相不相應，因為自性不相應。貪、嗔、慢、疑（四種根本煩惱）互相違背，所以互相不相應。』這裡一併說明了原因。那是根據行相粗略隨順轉動的道理來說的，也因為不相應而違背。三品中安立足處煩惱，是指根器成熟的人，其性質多為上品。景雲說：『二十歲以上的人，其能力安穩，是諸根成熟。這時多起上品煩惱。』泰基也說：『十五歲以後根器成熟，如果生起煩惱，性質多為上品。』非處加行煩惱，是指不是可以生起煩惱的地方，而是不可生起加行的地方卻生起煩惱。即對於三寶（佛、法、僧）所生起的各種煩惱。有業煩惱，是指能引發業的煩惱。《對法》中說：『欲界修惑（欲界通過修行才能斷除的迷惑）能引發惡行，也是不善的，其餘是無記（非善非惡）。』即順應此中引發業的煩惱是上品。事門中即為六句貪。泰云說：『說到貪，未得到境界時是無，貪心自然顯現境界相而貪。不同於過去現在有本性相的境界而貪，所以名叫貪貪。』大概貪是指對於先前已經受用的過去境界產生戀著。因為已經受用的境界重要，有覆蓋的意義，所以名叫蓋貪。現在境界時間短，未來尚未生起，不同於過去，所以不名叫蓋貪。有無有受，即應當斷除的二見貪。嗔中，景雲說：『一切欲界有情生起嗔恨都依靠十件事。前六件和第十件是對有情事生起嗔恨。第七件不可意的境界是對非有情事生起嗔恨。對於第八件和第九件事，隨有情非有情而生起嗔恨。』因為或者對於他人之身，或者對於他人所擁有的勝妙資具，嫉妒而生起嗔恨。宿習也是如此，對於有情非有情的宿習生起嗔恨。說到依靠前六件事建立九種能惱事等，前三種是總說，后三種按照世間分別成為九種。最初聽到別人說有人昨天罵了我自己以及我的親友，讚美我的仇敵。今天聽到這些，名叫緣過去自己、仇敵、親友所讚美或譭謗的事而生起三種嗔恨。文字省略了，只說過去仇敵親友，也可以包括自己和親友。

【English Translation】 English version: 'Wei Sheng'. The rest of the text is the same as this. As stated in number fifty-eight below: 'The five views (five kinds of wrong views, including Satkayadristi, Antagrahadristi, wrong view, Dristiparamarsa, and Silavrataparamarsa) are not mutually corresponding because their self-natures do not correspond. Greed, hatred, arrogance, and doubt (the four fundamental afflictions) contradict each other, so they do not correspond to each other.' Here, the reason is explained together. That is based on the principle of the coarse and compliant movement of appearances, and it also violates because of non-correspondence. Establishing the place of affliction in the three categories refers to those whose roots are mature, and their nature is mostly of the superior category. Jingyun said: 'Those who are over twenty years old have stable abilities, and their roots are mature. At this time, superior afflictions often arise.' Taiji also said: 'After the age of fifteen, the roots are mature. If afflictions arise, their nature is mostly of the superior category.' Non-place practice afflictions refer to places where afflictions cannot arise, but afflictions arise in places where practice cannot arise. That is, the various afflictions that arise towards the Three Jewels (Buddha, Dharma, Sangha). Afflictions of karma refer to those who initiate karma. The Abhidharma says: 'The delusions cultivated in the desire realm (delusions that can only be eliminated through cultivation in the desire realm) can cause evil deeds and are also unwholesome; the rest are neutral (neither good nor evil).' That is, the afflictions that initiate karma in accordance with this are of the superior category. In the matter gate, it is the six sentences of greed. Taiyun said: 'Speaking of greed, when the object has not been obtained, it is non-existent. The greedy mind naturally manifests the appearance of the object and is greedy. It is different from being greedy for objects that have an inherent nature in the past and present, so it is called greedy greed.' Generally, greed refers to attachment to past objects that have already been enjoyed. Because the objects that have already been enjoyed are important and have the meaning of covering, it is called covered greed. The present object has a short time, and the future has not yet arisen, which is different from the past, so it is not called covered greed. Having or not having reception refers to the greed of the two views that should be eliminated. In hatred, Jingyun said: 'All sentient beings in the desire realm rely on ten things to generate hatred. The first six and the tenth generate hatred towards sentient beings. The seventh, unpleasant objects, generates hatred towards non-sentient beings. For the eighth and ninth matters, hatred arises depending on whether they are sentient or non-sentient.' Because of jealousy towards the body of others or the superior resources possessed by others, hatred arises. Past habits are also the same, hatred arises towards the past habits of sentient and non-sentient beings. Speaking of relying on the first six things to establish the nine kinds of annoying things, the first three are general statements, and the last three are divided into nine according to the world. Initially, hearing others say that someone scolded me and my relatives yesterday, and praised my enemies. Hearing these today is called generating three kinds of hatred due to the past praise or slander of oneself, enemies, and relatives. The text is abbreviated, only saying past enemies and relatives, but it can also include oneself and relatives.

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中所攝未來現在。各三準知。下攝十為三。直瞋他見非有情。又非本情處起。故不名境界瞋但名見瞋。基云。下四種中除嫉妒。余若先不忍有情而於境界起瞋名有情瞋。由先不忍故亦名宿習瞋及名見瞋。其嫉妒所以不論者。以緣境界生。謂先要緣或名同利養乃至種族等事境生。瞋故。非此中論。又前六丸惱害總名有情。除此以外。緣山河大地起瞋名第七境界瞋。緣第八嫉妒事生即名聞等亦有情瞋攝。此中串習競見故亦是見瞋。不然第八宿習通餘九。此十中有三位。七是有情瞋。一是境界瞋。一是見瞋。宿習通三種。測云。一攝前六及第八瞋。二攝第七瞋。三攝第十瞋也。無明中。依於七事起七無知或復十九。其七初門起三無知。謂三世無知。第二事亦三。謂內六處我。外處我所。及俱計多我。于第三事亦三。謂于業報二及俱三種無知。景雲。于所作業起作者見。于彼異熟起受者見。于業異熟雙起作者受者見。如是三見相名無明。復為三無因惡因見者。立我為作者名為惡因。謗無正因名為無因。此但重說上事不更說有別無知事。基云。由俱故起無因惡因無智。此與第九本地別。于第四事有三。謂三寶。于第五事有四。謂四諦。于第六事有二。景雲。謂于因及因所生行不了無知事為二。基云。謂迷離染因故計作者受者士夫

【現代漢語翻譯】 現代漢語譯本 所攝未來現在，各三種情況可以推知。下面所說的十種瞋恨可以歸納為三種：直接針對他人，認為對方並非有情眾生，或者並非從根本的情感出發而產生的瞋恨，因此不稱為境界瞋，而稱為見瞋。窺基法師說：『下面四種瞋恨中，除了嫉妒，其餘的如果先是對有情眾生懷有不忍之心，然後對境界生起瞋恨，就稱為有情瞋。因為先有不忍之心，所以也稱為宿習瞋和見瞋。』之所以不討論嫉妒，是因為它緣于境界而生，也就是說，先要緣于或者名為同等利益、供養，乃至種族等事境而生起瞋恨，所以不在此處討論。此外，前面六種惱害總稱為有情瞋。除了這些以外，緣于山河大地而生起的瞋恨稱為第七種境界瞋。緣于第八種嫉妒之事而生起的瞋恨，可以歸入聞等有情瞋。這裡因為串習和競見的緣故，也是見瞋。不然的話，第八種宿習瞋可以通於其餘九種。這十種瞋恨中有三種情況：七種是有情瞋，一種是境界瞋，一種是見瞋。宿習瞋通於三種。法藏法師說：『第一種包含前六種和第八種瞋恨，第二種包含第七種瞋恨，第三種包含第十種瞋恨。』 在無明中，依據七件事會生起七種無知，或者甚至十九種無知。這七種情況中，最初的情況會生起三種無知，即對過去、現在、未來三世的無知。第二種情況也會生起三種無知，即對內在六處（眼、耳、鼻、舌、身、意）的我，外在處（色、聲、香、味、觸、法）的我所，以及同時執計為多的我的無知。在第三種情況中也會生起三種無知，即對業報的二種（業和報），以及同時執計的三種無知。景法師說：『對於所造的業，生起作者的見解；對於業的異熟果報，生起受者的見解；對於業和異熟果報，同時生起作者和受者的見解。』這三種見解相互關聯，稱為無明。又因為三種無因惡因見解的人，立我為作者，稱為惡因；誹謗沒有正因，稱為無因。這只是重複說明上面的事情，沒有另外說明別的無知之事。窺基法師說：『因為同時的緣故，生起無因惡因的無智。』這與第九種本地無明不同。在第四種情況中有三種無知，即對三寶（佛、法、僧）的無知。在第五種情況中有四種無知，即對四諦（苦、集、滅、道）的無知。在第六種情況中有兩種無知。景法師說：『即對於因和因所生的行不了達的無知事為二種。』窺基法師說：『即迷惑遠離染污的因，所以計度有作者受者的士夫（補特伽羅）。』

【English Translation】 English version The future and present, as encompassed, can each be understood in three ways. The following ten types of anger can be summarized into three: directly targeting others, considering them non-sentient beings, or not arising from fundamental emotions; therefore, they are not called 'anger towards objects' (境界瞋), but 'anger based on views' (見瞋). Kuiji (窺基) said: 'Among the following four types of anger, except for jealousy, if one harbors intolerance towards sentient beings and then generates anger towards objects, it is called 'anger towards sentient beings' (有情瞋). Because of the initial intolerance, it is also called 'anger from habitual tendencies' (宿習瞋) and 'anger based on views'. The reason for not discussing jealousy is that it arises from objects, meaning that it first arises from objects such as shared benefits, offerings, or even lineage; therefore, it is not discussed here. Furthermore, the preceding six types of harm are collectively called 'anger towards sentient beings'. Apart from these, anger arising from mountains, rivers, and the earth is called the seventh type, 'anger towards objects'. Anger arising from the eighth type, jealousy, can be included in 'anger towards sentient beings' such as hearing. Here, due to habitual practice and competitive views, it is also 'anger based on views'. Otherwise, the eighth type, 'anger from habitual tendencies', can apply to the other nine. Among these ten types of anger, there are three situations: seven are 'anger towards sentient beings', one is 'anger towards objects', and one is 'anger based on views'. 'Anger from habitual tendencies' applies to all three. Fazang (法藏) said: 'The first includes the preceding six and the eighth type of anger, the second includes the seventh type of anger, and the third includes the tenth type of anger.' In ignorance (無明), based on seven things, seven types of unknowing arise, or even nineteen. Among these seven situations, the initial situation gives rise to three types of unknowing, namely, unknowing about the three times: past, present, and future. The second situation also gives rise to three types of unknowing, namely, unknowing about the 'I' in the six internal sense bases (眼, 耳, 鼻, 舌, 身, 意 - eye, ear, nose, tongue, body, mind), the 'mine' in the external sense objects (色, 聲, 香, 味, 觸, 法 - form, sound, smell, taste, touch, dharma), and the 'I' that is simultaneously conceived as many. In the third situation, three types of unknowing also arise, namely, two types of unknowing about karmic retribution (業報 - karma and its result), and the three types that are simultaneously conceived. Jing (景) said: 'Regarding the karma created, the view of a creator arises; regarding the ripened result of karma, the view of a receiver arises; regarding karma and its ripened result, the views of both a creator and a receiver arise simultaneously.' These three views are interconnected and called ignorance. Furthermore, because of the three types of views of causelessness and evil causes, establishing the 'I' as the creator is called an evil cause; slandering the absence of a proper cause is called causelessness. This only repeats the above matters and does not separately explain other matters of unknowing. Kuiji said: 'Because of simultaneity, the unknowing of causelessness and evil causes arises.' This is different from the ninth type, fundamental ignorance (本地無明). In the fourth situation, there are three types of unknowing, namely, unknowing about the Three Jewels (三寶 - Buddha, Dharma, Sangha). In the fifth situation, there are four types of unknowing, namely, unknowing about the Four Noble Truths (四諦 - suffering, origin, cessation, path). In the sixth situation, there are two types of unknowing. Jing said: 'Namely, the unknowing about the cause and the actions arising from the cause are two types.' Kuiji said: 'Namely, being deluded about the cause of being apart from defilement, therefore, conceiving of a person (補特伽羅 - pudgala) as the creator and receiver.'

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等。迷果故諸行為受者等。清凈之想而起邪行。第七有一。景雲。所得世間善根謂得聖道。起增上慢。基云。謂六觸處如實通達。增上慢文。故有十九也。如文但有七無知境界等故。勘第九卷本地具有七無知十九無知相攝等。慢依六事生。如前依處門中已釋。見依二事。初增益事有四。除邪見次第記之。謂身邊見戒取二。常無常性謂增益者。景雲。應言無常計常增益。此文倒也。亦可無常是斷。增其斷性亦名增益。三四增益者。景雲。此執戒禁為因得生梵天名增上生方便。是戒禁取計諸染見以為涅槃。解脫之因。是其見取。若不執戒見直計梵天為眾生因。乃至執余有漏法是道為涅槃因最為勝等。並是邪見。基云。大乘中計身語惡戒如計豬雞等戒。非勝見計勝見生故名見取。不同小論。損減事有四中。無施與等名謗因者。如對法此中有五。謂施與愛樂詞祀妙行惡行。謗果中同。謗作用中。對法雲謂無此世間。無彼世間。無母無父。無化生有情。名謗作用。此中三結文。一謂謗異世往來作用。即此彼世間。二謂任持種子作用。即父母。三謗相續作用。即此中化生有情。故此論解士夫用有四中雲。一往來。謂無此彼世間。二持胎藏用謂言無母。三謗下種用。謗言無父。四謗後有業。謂無中有化生有情從後有業。此論開父母為

【現代漢語翻譯】 現代漢語譯本 等。迷惑于果，所以各種行為都成為受報者等等。因為不清凈的想法而產生邪惡的行為。第七種是有一種景雲（Jingyun），認為獲得世間的善根就是獲得了聖道，從而產生增上慢。基云（Jiyun）說，這是因為對六觸處如實通達，增上慢的文字。所以有十九種。就像文中所說，只有七種無知境界等等。可以參考第九卷《本地分》，其中具有七種無知和十九種無知相互包含等等。慢心依賴六件事產生，就像前面在依處門中已經解釋過的那樣。見解依賴兩件事。最初的增益事有四種，按照除去邪見的順序記錄它們。即身見、邊見、戒禁取見和見取見。認為常或無常的性質是增益者。景雲說，應該說把無常當成常，這是增益。這段文字是顛倒的。也可以說無常是斷滅，增加其斷滅的性質也叫做增益。第三和第四種增益者。景雲說，這是執著戒禁為原因，認為可以得生梵天，叫做增上生方便。是戒禁取見。認為各種染污的見解是涅槃解脫的原因，這是見取見。如果不執著戒見，直接認為梵天是眾生的原因，乃至執著其他有漏法是道，是涅槃的原因，是最殊勝的等等，這些都是邪見。基云說，在大乘中，認為身語的惡戒，比如認為豬雞等的戒律是殊勝的，因為產生殊勝的見解，所以叫做見取見，這與小乘的論點不同。損減事有四種，其中，沒有施捨等等，叫做誹謗因者。就像《對法論》中，這裡有五種，即施捨、愛樂、詞祀、妙行和惡行。誹謗果中相同。誹謗作用中，《對法論》說，認為沒有此世間，沒有彼世間，沒有母親，沒有父親，沒有化生有情，叫做誹謗作用。這裡的三結文中，一是誹謗異世往來的作用，即此世間和彼世間。二是誹謗任持種子的作用，即父母。三是誹謗相續的作用，即此中的化生有情。所以此論解釋士夫的作用有四種，一是往來，即認為沒有此世間和彼世間。二是保持胎藏的作用，即說沒有母親。三是誹謗下種的作用，誹謗說沒有父親。四是誹謗後有業，即沒有中有化生有情從後有業。此論將父母分開為

【English Translation】 English version Etc. Being deluded by the fruit, all kinds of actions become recipients of retribution, etc. Because of impure thoughts, evil actions arise. The seventh is that there is a Jingyun (Jingyun), who believes that obtaining worldly good roots is obtaining the holy path, thus giving rise to increased arrogance. Jiyun (Jiyun) said that this is because of the truthful understanding of the six sense bases, the text of increased arrogance. Therefore, there are nineteen kinds. Just like what is said in the text, there are only seven kinds of ignorance realms, etc. You can refer to the ninth volume of 'Local Division', which contains seven kinds of ignorance and nineteen kinds of ignorance that are mutually inclusive, etc. Arrogance depends on six things to arise, just like what has been explained in the previous door of dependence. Views depend on two things. The initial increase matter has four kinds, record them in the order of removing wrong views. That is, the view of self, the view of extremes, the view of adherence to precepts, and the view of holding onto views. Thinking that the nature of permanence or impermanence is the increaser. Jingyun said that it should be said that taking impermanence as permanence is an increase. This passage is reversed. It can also be said that impermanence is annihilation, and increasing its nature of annihilation is also called increase. The third and fourth increasers. Jingyun said that this is adhering to precepts as the cause, thinking that one can be born in the Brahma heaven, called the expedient means of increasing birth. It is the view of adhering to precepts. Thinking that various defiled views are the cause of Nirvana liberation, this is the view of holding onto views. If one does not adhere to precepts and views, and directly thinks that Brahma is the cause of sentient beings, and even adheres to other leaky dharmas as the path, as the cause of Nirvana, is the most supreme, etc., these are all wrong views. Jiyun said that in Mahayana, thinking that the evil precepts of body and speech, such as thinking that the precepts of pigs and chickens, etc., are supreme, because supreme views arise, it is called the view of holding onto views, which is different from the arguments of Hinayana. There are four kinds of reduction matters, among which, the absence of giving, etc., is called the slanderer of the cause. Just like in the 'Abhidharma', there are five kinds here, namely giving, love, verbal offerings, wonderful conduct, and evil conduct. The same in slandering the fruit. In slandering the function, the 'Abhidharma' says that thinking that there is no this world, no other world, no mother, no father, no beings born by transformation, is called slandering the function. In the three bonds here, one is slandering the function of going back and forth to other worlds, that is, this world and the other world. The second is slandering the function of maintaining seeds, that is, parents. The third is slandering the function of continuity, that is, beings born by transformation in this. Therefore, this treatise explains that there are four kinds of functions of a person, one is going back and forth, that is, thinking that there is no this world and the other world. The second is the function of maintaining the womb, that is, saying that there is no mother. The third is slandering the function of sowing seeds, slandering that there is no father. The fourth is slandering the karma of future existence, that is, there are no beings born by transformation in the intermediate state from the karma of future existence. This treatise separates parents into

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二。彼為一也。依此廣略八事二事生五見者。略為增減二。廣則為八。謂增減各四生於五見。又依六十二事生二見。有於六十二中四邊常四一分常。有相十六。無相俱非各有八。合四十見。用邊執見中常見為體。七斷滅見。用邊見中斷見為體。余有十五。用邪見為性故也。疑依六事生。一聞不正法前後相違疑所說理是正非正。二見師邪行疑彼所行是道。三見所信受意見差別者。所信受外道從眾意見不聞。疑彼所趣非真究竟。四性自愚魯。因此生疑。五甚深法性未了生疑。六于廣大法教智退故疑。差別門中。景雲。盛年起惑名散位。亦可欲界諸纏名散亂位。犯戒煩惱。名諫悔位煩惱。至老病時所起煩惱。名羸劣位煩惱。定地煩惱。名制伏位。亦可伏已退起煩惱。離下地惑起上地惑。名離系位煩惱。泰云。第十一是未發心受戒位。第十二是已發心受戒。所有犯戒為他談舉而自追悔。於此位中所有惑。第十三修不凈觀等伏惑羸劣。羸劣之惑時時現起。第十四已得世間六行等起制伏修惑。然有見惑。第十五已得見道離系對治。然有修惑現起。基云。此即如前善中十五種次第配之。皆得一增上義立。名非克體。如內門名厭患。見道名持。修道名遠分。次明隨惑依處有九。一展轉共住者。共住多生忿恨。二展轉相舉。舉自罪故而生

【現代漢語翻譯】 現代漢語譯本 二。彼為一也。依此廣略八事二事生五見者：略而言之，是增和減兩種。廣而言之，則有八種，即增和減各有四種，由此產生五種見解。又依據六十二種事產生兩種見解：其中，執著於六十二種見解中的四邊常（認為世界和自我是常存的）和四一分常（認為世界和自我的部分是常存的），有相（認為有實在的現象）和無相（認為沒有實在的現象）各有八種，總共四十種見解，以邊執見中的常見為本體。七種斷滅見，以邊見中的斷見為本體。其餘十五種見解，以邪見為性質。疑惑依據六種情況產生：一，聽聞不正法，前後矛盾，懷疑所說的道理是正確還是不正確。二，見到老師有邪惡的行為，懷疑他所修行的道路是否正確。三，見到所信奉的意見有差別，所信奉的外道追隨眾多意見，沒有聽聞正法，懷疑他們所追求的不是真正的究竟。四，天性愚蠢魯鈍，因此產生疑惑。五，對於甚深的法性沒有了解，產生疑惑。六，對於廣大的佛法教義，智慧退失，因此產生疑惑。差別門中，景雲說：『盛年時產生迷惑，稱為散位。也可以說欲界的各種煩惱稱為散亂位。』犯戒的煩惱，稱為諫悔位煩惱。老年或生病時所產生的煩惱，稱為羸劣位煩惱。禪定中所產生的煩惱，稱為制伏位。也可以說是已經降伏但又重新生起的煩惱。離開下地之惑而生起上地之惑，稱為離系位煩惱。泰云說：『第十一是未發心受戒位。第十二是已發心受戒，所有犯戒行為被他人談論舉發而自己追悔。於此位中所有惑。第十三修不凈觀等伏惑羸劣。羸劣之惑時時現起。第十四已得世間六行等起制伏修惑。然有見惑。第十五已得見道離系對治。然有修惑現起。』窺基說：『這就像前面善法中的十五種次第來配合，都得到一種增上的意義，建立為非克體。』如內門名為厭患，見道名為持，修道名為遠分。接下來闡明隨煩惱所依之處有九種：一，輾轉共同居住，共同居住容易產生忿恨。二，輾轉互相揭發，因為揭發自己的罪過而產生。

【English Translation】 English version II. That is one. Based on this, the five views arise from the eight matters broadly and the two matters briefly: Briefly, they are increase and decrease. Broadly, there are eight, namely, four each of increase and decrease, from which the five views arise. Furthermore, based on the sixty-two matters, two views arise: Among the sixty-two, there are the four kinds of eternalism (believing the world and self are eternal) and the four kinds of partial eternalism (believing parts of the world and self are eternal), sixteen with form (believing in real phenomena), and sixteen without form (believing in no real phenomena), totaling forty views, with the common view within the extreme views as their essence. The seven annihilationist views have the annihilation view within the extreme views as their essence. The remaining fifteen have wrong view as their nature. Doubt arises based on six situations: 1. Hearing incorrect teachings, which are contradictory, doubting whether the principles being taught are correct or incorrect. 2. Seeing a teacher's evil conduct, doubting whether the path he is practicing is correct. 3. Seeing differences in the opinions one believes in, with the heretics one believes in following numerous opinions and not hearing the correct teachings, doubting whether what they are pursuing is the true ultimate. 4. Being naturally foolish and dull, thus giving rise to doubt. 5. Not understanding the profound nature of reality, giving rise to doubt. 6. Having one's wisdom decline regarding the vast teachings of the Dharma, thus giving rise to doubt. In the section on distinctions, Jingyun said: 'Confusion arising in one's prime is called the scattered state. It can also be said that the various afflictions of the desire realm are called the distracted state.' Afflictions from breaking precepts are called the repentance state of affliction. Afflictions arising in old age or during illness are called the weakened state of affliction. Afflictions arising in meditative states are called the subdued state. It can also refer to afflictions that have been subdued but arise again. Leaving behind the afflictions of a lower realm and giving rise to the afflictions of a higher realm is called the detached state of affliction. Taiyun said: 'The eleventh is the state of not yet having resolved to take precepts. The twelfth is the state of having resolved to take precepts, with all violations of precepts being discussed and exposed by others, leading to self-reproach. All afflictions in this state. The thirteenth involves weakening afflictions by cultivating the contemplation of impurity, etc. Weakened afflictions arise from time to time. The fourteenth involves having attained worldly six practices, etc., giving rise to the subduing of afflictions of cultivation, but still having afflictions of view. The fifteenth involves having attained the path of seeing, with detachment as the antidote, but still having afflictions of cultivation arising.' Kuiji said: 'This is like matching it with the fifteen stages of goodness mentioned earlier, all obtaining a meaning of increase, establishing it as non-definitive.' For example, the inner gate is called aversion, the path of seeing is called holding, and the path of cultivation is called distant part. Next, it explains that there are nine places where the accompanying afflictions rely: 1. Living together in a revolving manner, living together easily gives rise to anger and resentment. 2. Exposing each other in a revolving manner, giving rise to it because of exposing one's own faults.

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覆惱。三因利養者。而起嫉妒。四依邪命。而生誑諂。五依不敬尊師。生於憍逸。六因不忍。生害。七毀增上戒。起無慚愧。八毀增上心。九毀增上慧。故生餘十二。問。敬以漸為體。不敬以無慚為體。今如何說不敬尊師而生憍耶。備云。泛論論出體略有二義。一兩法正翻以出體者。敬以慚為體不敬以無慚為體。二能治所治相翻以出體者。不敬尊師即名憍。故無相違。自性門中。初辨自性。后屬依處。相應中。景雲。此中說無慚愧與一切不善相應。而五十三卷明不律儀體但云不善思愿不信懈怠妄念散亂惡慧為不善根不說無慚愧。此即無慚愧未必與一切不善相應。亦可彼處以無慚愧於不善法中定有易解不說。又此中略不論尋伺與三性相應。測云。尋伺二法。一向是毀。略而不說。泰云。惛沉掉舉。沈舉不同。故不相應。余隨煩惱舉時與掉相應。沈時與惛相應。妄念散亂不正知是癡分。汝說與一切染心相應。基云。此中說不信等六與一切染污心相應。對法第六云惛沉掉舉不信懈怠放逸五於一切染污品中恒共相應。如此論下五十八文依今此下文更加惛沉掉舉邪欲勝解為十與一切染俱起。何以此三文相違者。且一釋云。此五十五文與對法第六及下十種不同者。今此文據信等五根及善中翻來者即說相應。所以不信等五及放逸六訓

【現代漢語翻譯】 覆惱：因為貪圖利益供養而生起嫉妒。四：依靠不正當的謀生方式而產生欺騙和虛偽。五：因為不尊敬師長而產生驕傲放縱。六：因為不能忍耐而產生傷害。七：毀壞增上戒（adhisīla，更高的戒律），生起無慚無愧。八：毀壞增上心（adhicitta，更高的心），九：毀壞增上慧（adhipañña，更高的智慧），所以產生其餘的十二種隨煩惱。 問：尊敬以漸進為體性，不敬以無慚為體性，現在為什麼說不尊敬師長而產生驕傲呢？ 備云：泛泛而論，從體性上來說，大概有兩種含義：一是兩種法相對立而顯出體性，尊敬以慚愧為體性，不敬以無慚為體性。二是能調伏和所調伏相對立而顯出體性，不尊敬師長就叫做驕傲，所以沒有矛盾。 自性門中，先辨別自性，后歸屬依處。相應中，景雲：這裡說無慚愧與一切不善法相應，而《對法》第五十三卷說明不律儀的體性只說是『不善思愿、不信、懈怠、妄念、散亂、惡慧』作為不善的根本，沒有說無慚愧。這說明無慚愧未必與一切不善法相應。也可以說，那裡認為無慚愧在不善法中是必然存在的，容易理解，所以沒有說。 又，這裡省略不論尋伺（vitarka-vicara，粗細的心理活動）與三性（善、惡、無記）相應。測云：尋伺這兩種法，一向是毀壞性的，所以省略而不說。泰云：惛沉（styāna，精神萎靡）掉舉（auddhatya，精神亢奮），惛沉和掉舉不同，所以不相應。其餘的隨煩惱，在舉起時與掉舉相應，在沉沒時與惛沉相應。妄念、散亂、不正知是愚癡的一部分，你說與一切染污心相應。 基云：這裡說不信等六種煩惱與一切染污心相應。《對法》第六說惛沉、掉舉、不信、懈怠、放逸這五種煩惱在一切染污品中恒常共同相應。像這樣，《論》的下文第五十八文依據現在這下文，更加上惛沉、掉舉、邪欲、勝解這十種煩惱與一切染污心共同生起。為什麼這三處經文相互矛盾呢？ 且作一種解釋：這第五十五文與《對法》第六及下文的十種煩惱不同，現在這文是根據信等五根以及善法方面反過來說的，就說相應。所以不信等五種煩惱以及放逸六種煩惱...

【English Translation】 'Covering afflictions: Because of greed for profit and offerings, jealousy arises. Four: Relying on improper means of livelihood, deception and hypocrisy arise. Five: Because of disrespect for teachers, arrogance and recklessness arise. Six: Because of intolerance, harm arises. Seven: Destroying the higher precepts (adhisīla), shamelessness and lack of conscience arise. Eight: Destroying the higher mind (adhicitta), Nine: Destroying the higher wisdom (adhipañña), therefore the remaining twelve secondary afflictions arise.' 'Question: Respect has gradual progress as its nature, disrespect has shamelessness as its nature. Why is it now said that disrespect for teachers gives rise to arrogance?' 'Bei Yun: Generally speaking, regarding the nature, there are roughly two meanings: First, two dharmas are opposed to each other to reveal the nature. Respect has shame as its nature, and disrespect has shamelessness as its nature. Second, the taming and the tamed are opposed to each other to reveal the nature. Disrespecting teachers is called arrogance, so there is no contradiction.' 'In the section on self-nature, first distinguish the self-nature, then assign the dependent location. In correspondence, Jing Yun: Here it says that shamelessness corresponds to all unwholesome dharmas, while the 53rd volume of the Abhidharma explains that the nature of non-restraint only says 'unwholesome thoughts, disbelief, laziness, forgetfulness, distraction, and evil wisdom' as the root of unwholesomeness, without mentioning shamelessness. This shows that shamelessness does not necessarily correspond to all unwholesome dharmas. It can also be said that shamelessness is considered to be inherent in unwholesome dharmas there, which is easy to understand, so it was not mentioned.' 'Also, here it is omitted to discuss whether vitarka-vicara (gross and subtle mental activity) corresponds to the three natures (wholesome, unwholesome, and neutral). Ce Yun: These two dharmas of vitarka-vicara are always destructive, so they are omitted. Tai Yun: Styāna (mental dullness) and Auddhatya (mental excitement), styāna and Auddhatya are different, so they do not correspond. The remaining secondary afflictions correspond to Auddhatya when they arise, and correspond to styāna when they sink. Forgetfulness, distraction, and incorrect knowledge are part of ignorance, and you say they correspond to all defiled minds.' 'Ji Yun: Here it says that the six afflictions of disbelief, etc., correspond to all defiled minds. The sixth volume of the Abhidharma says that the five afflictions of styāna, Auddhatya, disbelief, laziness, and recklessness always correspond together in all defiled categories. Like this, the 58th text of the Treatise, based on the following text, adds the ten afflictions of styāna, Auddhatya, evil desire, and superior understanding, which arise together with all defiled minds. Why are these three passages contradictory?' 'Let's make one explanation: This 55th text is different from the sixth volume of the Abhidharma and the ten afflictions in the following text. This text is now based on the five roots of faith, etc., and the reverse of wholesome dharmas, so it says correspondence. Therefore, the five afflictions of disbelief, etc., and the six afflictions of recklessness...'

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染品俱。其沉掉二法雖恒通有障定惑生粗細相違法。沉下掉高故。非善中翻來故。故此處有六。三同對法三不同之。無彼掉。其下文中邪欲勝解據別境中一分成故。所以此處不論。此所二十隨惑無慾解故。若爾。何故言妄念散亂惡慧三法與諸心俱。此別境故。答曰。此通別境分。亦是癡根本分。故下文云妄念散亂惡慧是癡分故。所以亦說相應。若爾。即下文覆誑諂眠惡作是癡分故。何故不說相應。義曰。分別境生故。此要別緣行境生。故不說俱起。欲解亦爾有二分但。此下不論故。所以令無慾解。此中以唯六意對法五者。不信等三同此論釋。然沉掉二法粗細相相違此論不說。對法得定慧俱起所障同時故其細能障亦體同時生。所以說共沉掉。然彼妄念散亂惡慧三法。彼論是別境分故。所以彼論不說。文無邪欲邪勝解故唯立二十隨惑。所以無慾解二法唯二十者。如前已會。此上一釋若染心俱。如後文十法為定。由前義故所以諸論或六或五。又解。下文雖云與十法俱未必即一切俱。如何等。欲緣希求未來念緣串習過去。如何二法可得並生。沈相睧下掉相舉高。下高二法相違。相違如何並生。欲解沉掉四法既不得齊生。故此據云唯六為勝。要必並生故。雜集亦爾未必並生。所障定惑同時沉掉俱時起。翻善法既並不信等三法說俱

【現代漢語翻譯】 現代漢語譯本 染污品類都具備。其中的沉（昏沉，lethargy）和掉（掉舉，restlessness）兩種心所，雖然通常都有障礙禪定、迷惑生起粗細之分的反作用。沉是向下、掉是向上，因為不是從善心中轉化而來。所以這裡有六種（隨煩惱）。三種是與對法論相同的，三種是不同的。對法論中沒有掉舉。下文中的邪欲（邪惡的慾望，wrong desire）和勝解（錯誤的理解，wrong understanding）是根據別境（specific object）中的一部分而成立的，所以這裡不討論。這裡所說的二十種隨煩惱沒有欲和勝解。如果這樣，為什麼說妄念（妄想，wrong mindfulness）、散亂（distraction）、惡慧（邪慧，wrong wisdom）這三種法與所有心都同時生起？因為它們是別境心所。回答說：這是通於別境心所的一部分，也是癡（愚癡，ignorance）的根本部分。所以下文說妄念、散亂、惡慧是癡的一部分。因此也說它們相應。如果這樣，那麼下文的覆（隱藏，concealment）、誑（欺騙，deceit）、諂（諂媚，flattery）、眠（睡眠，drowsiness）、惡作（後悔，remorse）是癡的一部分，為什麼不說它們相應？解釋是：因為它們是分別境界而生起的。這些需要特別緣于所行的境界而生起，所以不說它們同時生起。欲和勝解也是這樣，有兩種情況，但這裡不討論，所以使得沒有欲和勝解。這裡用只有六種（隨煩惱）與對法論的五種（隨煩惱）相對比。不信（不信任，lack of faith）等三種與此論的解釋相同。然而，沉和掉兩種法，粗細相違背，此論沒有說。對法論認為禪定和智慧同時生起所障礙的，同時生起，所以其細微的障礙也同時生起。所以說共同有沉和掉。然而，妄念、散亂、惡慧這三種法，對法論認為是別境心所的一部分，所以對法論沒有說。經文中沒有邪欲和邪勝解，所以隻立了二十種隨煩惱。所以沒有欲和勝解這兩種法，只有二十種，如前面已經解釋的。以上是一種解釋，如果與染污心同時生起，如後文的十種法是確定的。由於前面的意義，所以各種論典或者說六種，或者說五種。又一種解釋是，下文雖然說與十種法同時生起，未必就是一切都同時生起。比如什麼？欲緣于希望未來，念緣于串習過去。這兩種法怎麼可能同時生起？沉相是昏沉向下，掉相是舉動向上。向下和向上兩種法是相違背的。相違背怎麼可能同時生起？欲、勝解、沉、掉這四種法既然不能同時生起，所以這裡說只有六種是殊勝的。一定要同時生起。雜集論也是這樣，未必同時生起。所障礙的禪定和迷惑同時，沉和掉同時生起。轉化善法既然不包括不信等三種法，就說同時生起。

【English Translation】 English version All defiled categories are complete. Among them, lethargy (sinking) and restlessness (agitation), although they usually have the opposite effects of hindering meditation and causing coarse or subtle confusion. Lethargy is sinking downwards, and restlessness is rising upwards, because they do not arise from wholesome states of mind. Therefore, there are six (secondary afflictions) here. Three are the same as in the Abhidharma treatises, and three are different. The Abhidharma treatises do not include restlessness. The 'wrong desire' and 'wrong understanding' mentioned later are established based on a portion of the 'specific object' (viṣaya), so they are not discussed here. The twenty secondary afflictions mentioned here do not include desire and understanding. If so, why is it said that 'wrong mindfulness,' 'distraction,' and 'wrong wisdom' arise simultaneously with all minds? Because they are specific object mental factors. The answer is: this is common to a portion of the specific object mental factors and is also a fundamental part of ignorance. Therefore, the following text says that wrong mindfulness, distraction, and wrong wisdom are parts of ignorance. Therefore, it is also said that they are associated. If so, then the following 'concealment,' 'deceit,' 'flattery,' 'drowsiness,' and 'remorse' are parts of ignorance, why are they not said to be associated? The explanation is: because they arise from discriminating objects. These need to arise specifically from the object of practice, so it is not said that they arise simultaneously. Desire and understanding are also like this, there are two aspects, but they are not discussed here, so there is no desire and understanding. Here, only six (secondary afflictions) are compared with the five (secondary afflictions) in the Abhidharma treatises. Lack of faith and the other three are the same as in this treatise's explanation. However, lethargy and restlessness, which are coarse and contradictory, are not mentioned in this treatise. The Abhidharma treatises consider that what hinders meditation and wisdom from arising simultaneously arises simultaneously, so the subtle hindrances also arise simultaneously. Therefore, it is said that lethargy and restlessness are common. However, the three mental factors of wrong mindfulness, distraction, and wrong wisdom are considered part of the specific object mental factors in the Abhidharma treatises, so the Abhidharma treatises do not mention them. There are no wrong desire and wrong understanding in the text, so only twenty secondary afflictions are established. Therefore, there are no desire and understanding, only twenty, as explained earlier. The above is one explanation, if it arises simultaneously with a defiled mind, as the ten mental factors in the following text are certain. Because of the previous meaning, various treatises say either six or five. Another explanation is that although the following text says that it arises simultaneously with ten mental factors, it does not necessarily mean that everything arises simultaneously. For example, what? Desire is based on hoping for the future, and mindfulness is based on habitual practice of the past. How can these two mental factors arise simultaneously? The characteristic of lethargy is sinking downwards, and the characteristic of restlessness is rising upwards. The downward and upward characteristics are contradictory. How can contradictory things arise simultaneously? Since desire, understanding, lethargy, and restlessness cannot arise simultaneously, it is said here that only six are superior. It is necessary to arise simultaneously. The Compendium of Topics is also like this, not necessarily arising simultaneously. The meditation and confusion that are hindered are simultaneous, and lethargy and restlessness arise simultaneously. Since transforming wholesome dharmas does not include lack of faith and the other three, it is said to arise simultaneously.

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。所障所翻俱故說五法。其實未必並生。此六文為定。餘十五者各據別義。此會為勝。睡眠惡作與三性相應者。此通三性故。是癡分者纏中說故唯不善位。是說癡分。余不相應者。如前忿恨緣共住事生言。豈不相應耶。義曰。事境同然過現別起。乃至餘一切如所應。此等如五十八處起隨煩惱等。此文大別。勘之。假實中。景雲。沈論假實。說有二涂。一者據是根本煩惱分說為假。然各有體別從種生從種生已即別熏種。何以得知。以說隨煩惱中得有獨頭起相應起故。又說無慚無愧與一切不善心相應不信等六與一切染污心相應故。二說隨惑假者無有別體即就本惑起時義說隨惑。如彼輕瞋起時義說忿恨惱嫉害等。又貪起時義說慳惜掉舉。隨義強者說作獨頭。弱者說作相應。若依此義隨惑起時即是本惑自熏成。雖有二釋。前釋為好。以前後說貪不與瞋俱。掉是貪分。若分別耽貪義說。云何說掉與瞋俱。掉是貪分別無別得與瞋俱。以即就貪義說掉故。無慚無愧不信懈怠是實物有者。此四據翻善中四數。故道是實。若爾。害翻不害。云何名假。答。不害是假。今翻為害豈得是實。又掉是貪分。云何得與一切煩惱相應。解云。即就貪體有躁動不止義說為掉。即是義與體相應。若爾。瞋躁動義說為掉。義與相應亦是順合。解云。此理實

【現代漢語翻譯】 現代漢語譯本 所障礙和所顛覆的，都是因為這個緣故才說有五法（指睡眠、惡作、無慚、無愧、掉舉）。實際上，它們未必同時產生。這六個條目的解釋是確定的。其餘十五個條目，各自根據不同的含義。這個解釋是最好的。 睡眠、惡作與三種自性（善、惡、無記）相應，是因為它們貫通三種自性。說是屬於愚癡的部分，是因為在纏（煩惱的束縛）中已經說過，所以只在不善的狀態下才是。這是說屬於愚癡的部分。其餘不相應的，如前面所說，忿恨是因為共同居住的事情而產生。難道不是相應的嗎？ 解釋說，事情和境界雖然相同，但過去和現在是分別產生的。乃至其餘一切都應該這樣理解。這些就像五十八處生起隨煩惱等。這段文字做了大的區分，可以參考。 關於假和實，景雲法師說，討論假和實，有兩種途徑。一種是根據根本煩惱的部分來說是假。然而，它們各自有本體，從種子生起，生起后就分別熏習種子。怎麼知道的呢？因為在隨煩惱中，有獨頭生起和相應生起的說法。又說無慚無愧與一切不善心相應，不信等六種與一切染污心相應。 另一種說法是，隨煩惱是假的，沒有別的本體，只是就根本煩惱生起時的意義來說隨煩惱。比如輕微的嗔恨生起時，就其意義來說有忿恨、惱、嫉、害等。又比如貪婪生起時，就其意義來說有慳吝、掉舉。隨煩惱的意義強烈時，就說是獨頭生起；意義微弱時，就說是相應生起。如果按照這個意義，隨煩惱生起時，就是根本煩惱自己熏習而成。 雖然有兩種解釋，但前一種解釋更好。因為前後文說貪婪不與嗔恨同時產生，掉舉是貪婪的一部分。如果分別耽著貪婪的意義來說，怎麼能說掉舉與嗔恨同時產生呢？掉舉是貪婪的分別，沒有別的，可以與嗔恨同時產生，因為是就貪婪的意義來說掉舉的緣故。 無慚、無愧、不信、懈怠是真實存在的，這四種是根據顛覆善法中的四種數來說的，所以說是真實的。如果是這樣，害是顛覆不害，怎麼能說是假的呢？回答說，不害是假的，現在顛覆為害，怎麼能說是真實的呢？又，掉舉是貪婪的一部分，怎麼能與一切煩惱相應呢？解釋說，就貪婪的本體有躁動不止的意義來說是掉舉，這個意義與本體相應。如果是這樣，嗔恨的躁動意義也可以說是掉舉，意義與相應也是順理成章的。解釋說，這個道理確實如此。

【English Translation】 English version The obstructions and inversions are both due to this reason that the five dharmas (sleep, regret, shamelessness, no-conscience, restlessness) are spoken of. In reality, they do not necessarily arise simultaneously. The explanation of these six items is definite. The remaining fifteen items each have different meanings. This explanation is the best. Sleep and regret are associated with the three natures (good, evil, and neutral) because they pervade the three natures. It is said to be a part of ignorance because it has already been mentioned in the fetters (bondage of afflictions), so it is only in the state of unwholesomeness. This is to say that it belongs to the part of ignorance. The rest that are not associated, as mentioned earlier, resentment arises because of matters of common residence. Isn't it corresponding? The explanation says that although things and realms are the same, the past and present are produced separately. Even the rest should be understood in this way. These are like the arising of secondary afflictions in the fifty-eight places. This text makes a big distinction, which can be referred to. Regarding the false and the real, Dharma Master Jingyun said that there are two ways to discuss the false and the real. One is to say that it is false according to the part of the fundamental afflictions. However, they each have a substance, arising from seeds, and after arising, they separately perfume the seeds. How do we know? Because in the secondary afflictions, there is the saying of independent arising and corresponding arising. It is also said that shamelessness and no-conscience are associated with all unwholesome minds, and the six such as disbelief are associated with all defiled minds. Another saying is that secondary afflictions are false, without other substances, but only in the meaning of the fundamental afflictions arising to say secondary afflictions. For example, when slight anger arises, in its meaning there are resentment, annoyance, jealousy, harm, etc. Also, when greed arises, in its meaning there are stinginess and restlessness. When the meaning of secondary afflictions is strong, it is said to arise independently; when the meaning is weak, it is said to arise correspondingly. If according to this meaning, when secondary afflictions arise, it is the fundamental afflictions themselves that perfume and form. Although there are two explanations, the former explanation is better. Because the previous and subsequent texts say that greed does not arise simultaneously with anger, and restlessness is a part of greed. If we separately dwell on the meaning of greed, how can we say that restlessness arises simultaneously with anger? Restlessness is a distinction of greed, there is nothing else, it can arise simultaneously with anger, because it is in the meaning of greed that restlessness is spoken of. Shamelessness, no-conscience, disbelief, and laziness are real existences. These four are based on the four numbers in the inversion of good dharmas, so they are said to be real. If so, harm is the inversion of non-harm, how can it be said to be false? The answer is that non-harm is false, and now it is inverted to harm, how can it be said to be real? Also, restlessness is a part of greed, how can it be associated with all afflictions? The explanation says that in the substance of greed, there is the meaning of restlessness, which is said to be restlessness, and this meaning corresponds to the substance. If so, the restless meaning of anger can also be said to be restlessness, and the meaning and correspondence are also reasonable. The explanation says that this principle is indeed so.

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有。然此貪慾掉動相強。偏說掉舉是其貪分。尋伺二種至俱是假有者。據說云。若思為尋伺體今云加行分等者。即是意思起語業為前加行及慧分故。俱是假有。泰云。無慚等四法是實有者。如對法忿等皆是假有。何以相違者。一釋云。彼總據言故云忿等皆假。此據實論。故此四法實也。又假有多端。或無體名假體名假如忿等。成有體別從種子生要相依貪瞋等法起名假如此無慚等。彼論據相依而起故在假門。此論據別有種義故。此應難。謂無慚愧二。一切不善心有福可爾。信等亦翻善中來如何不信懈怠是實。豈以翻善中來是實耶。其別境等中來者何以非實。義曰。如此。其別境等法通三性。此中雖有染污不善等隨煩惱。仍是別境等中不善性。其此善中信隨中耶信。善中精進及懈怠隨惑。是何者一分。故知翻善來者皆是實有。若爾。放逸如何通。義曰。根本善中不放逸尚假。何況不善中放逸。此後五門類說。文中不論。自下第三以九門分別無記四蘊。依處有四等者。景雲。業所引生者。是異熟生依能引業。生已若行住者。是威儀路。四威儀中略舉行住。亦可出伽藍外乞求衣食有四威儀總名為行。還來本處有四威儀總名為住。若養命者。是工巧處。若三摩地者。從定起于化。基云。有異熟生心通三性。非此中收。但是初門異

熟無記中收。自性中。景雲。謂熟生蘊者。此據酬業所起名別異熟生。若通名異熟。則通三性五蘊以皆從賴耶異熟法生故。若中庸加行所攝威儀工巧得是無記。若極修習即是善。若以噁心起是不善。為嬉戲加行所攝變化是無記。其為利他起變化是善。基云。據實義四皆通三性。今據總報為論。故云異熟生蘊。下三種有相簡異故。云若中庸等言簡之。相應中。景雲。加行威儀中織絡微薄工巧之事。是則一身業中名威儀。亦名工巧。一剎那心。亦義具二種。基云。如下假實云諸無記心於異熟生心上假施設有。何故此三無記不說與異熟心相應耶。此中六義。若威儀工巧一心發二境。若異熟等心施設三無記。則不如是。故不違也。假實中。三藏云。四種無記。若約待名言故名假有者。皆是假有。約不待名言。併名實有。今且約待名言門。故云假有。景雲。因是善惡。果是無記。異因而熟名異熟。此名實有。雖酬業起非相續故。為有所簡名異熟生。即名世俗有者。于異熟四蘊中假立異熟生義。名世俗有。除異熟外于余加行所生蘊中假立威儀工巧變化名世俗有。不廢餘三無記。于本識中俱有一類加行無記四蘊名言種子。從此種子生彼現行四蘊之時。隨其所作即假建立名作威儀乃工巧等名。名世俗有。是故前文但總記言一分無記種子

【現代漢語翻譯】 現代漢語譯本： 『熟無記中收』出自自性中。景雲解釋說，『謂熟生蘊者』，這是根據酬償業力所產生的，稱為『別異熟生』。如果通稱為『異熟』，那麼就包括三性五蘊，因為它們都是從阿賴耶識（Ālaya-vijñāna，藏識，第八識）的異熟法所生。如果是中庸的加行所攝的威儀工巧，那就是無記。如果極度地修習，那就是善。如果以噁心而起，那就是不善。爲了嬉戲的加行所攝的變化是無記。如果是爲了利益他人而起的變化，那就是善。基云解釋說，根據實際意義，這四種都通於三性。現在根據總報來討論，所以說是『異熟生蘊』。下面三種是爲了與異熟生蘊有所區別，所以說『若中庸等』來簡化說明。相應中，景雲解釋說，加行威儀中織絡微薄的工巧之事，那麼一身的業中，既可以稱為威儀，也可以稱為工巧。一剎那的心，也同時具備這兩種含義。基云解釋說，如下文假實中說，諸無記心在異熟生心上假施設有。為什麼這三種無記不說與異熟心相應呢？這裡有六種含義。如果威儀工巧一心發二境，如果異熟等心施設三無記，那就不是這樣。所以不違背。假實中，三藏說，四種無記，如果根據待名言而稱為假有，那麼都是假有。如果不根據待名言，那麼都稱為實有。現在且根據待名言的方面，所以說是假有。景雲解釋說，因是善惡，果是無記。因為異因而成熟，所以稱為異熟。這稱為實有。雖然是酬償業力而起，但不是相續的，爲了有所區別，稱為異熟生。也就是稱為世俗有。在異熟四蘊中假立異熟生的意義，稱為世俗有。除了異熟之外，在其餘加行所生的蘊中假立威儀工巧變化，稱為世俗有。不廢除其餘三種無記。在本識中都有一類加行無記四蘊的名言種子。從此種子生起彼現行四蘊的時候，隨著所作的，就假立名為作威儀乃至工巧等名，稱為世俗有。所以前文只是總的記述了一分無記種子。

【English Translation】 English version: 『Shou Wu Ji Zhong Shou』 (熟無記中收, collected in the neutral and indeterminate) comes from the self-nature. Jing Yun explains, 『Wei Shou Sheng Yun Zhe』 (謂熟生蘊者, referring to the aggregates born from maturation), this is based on the retribution of karma, called 『Bie Yi Shu Sheng』 (別異熟生, distinct maturation-born). If generally called 『Yi Shu』 (異熟, maturation), then it includes the three natures and five aggregates, because they are all born from the maturation dharma of Ālaya-vijñāna (阿賴耶識, store consciousness). If the dignified conduct and skillful craftsmanship encompassed by the middling application are neutral. If extremely cultivated, then it is good. If arising with an evil mind, then it is unwholesome. The transformations encompassed by playful application are neutral. If the transformations arise for the benefit of others, then it is good. Ji Yun explains, according to the actual meaning, these four all connect to the three natures. Now discussing based on the general retribution, therefore it is said 『Yi Shu Sheng Yun』 (異熟生蘊, maturation-born aggregates). The following three are to differentiate from the maturation-born aggregates, therefore it is said 『Ruo Zhong Yong Deng』 (若中庸等, if middling, etc.) to simplify the explanation. In the corresponding, Jing Yun explains, the skillful craftsmanship of weaving and subtle things in the dignified conduct of application, then in the karma of one body, it can be called both dignified conduct and skillful craftsmanship. A moment of mind also simultaneously possesses these two meanings. Ji Yun explains, as the following text on the false and real says, the various neutral minds are falsely established on the maturation-born mind. Why are these three neutral minds not said to correspond with the maturation mind? There are six meanings here. If dignified conduct and skillful craftsmanship arise from one mind towards two objects, if maturation and other minds establish the three neutral minds, then it is not like this. Therefore, it does not contradict. In the false and real, the Tripitaka says, the four types of neutral, if based on relying on names and words, they are called false existence, then they are all false existence. If not based on relying on names and words, then they are all called real existence. Now, for the moment, based on the aspect of relying on names and words, therefore it is said to be false existence. Jing Yun explains, the cause is good and evil, the result is neutral. Because it matures from a different cause, it is called maturation. This is called real existence. Although it arises from the retribution of karma, it is not continuous, to differentiate it, it is called maturation-born. That is, it is called conventional existence. In the four maturation aggregates, falsely establishing the meaning of maturation-born is called conventional existence. Apart from maturation, in the aggregates born from the remaining application, falsely establishing dignified conduct, skillful craftsmanship, and transformations is called conventional existence. It does not abolish the remaining three neutral minds. In the fundamental consciousness, there is a category of application, neutral four aggregates of name and word seeds. When these seeds give rise to the present four aggregates, according to what is done, it is falsely established as dignified conduct, skillful craftsmanship, etc., called conventional existence. Therefore, the previous text only generally recorded a portion of the neutral seeds.

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名種子成熟。不言別有威儀工巧等種。次辨自在成熟云謂方便善種。又總言及一分加行無記種子名自在成熟于中各有實物別體。又云四無記心皆于遍行境以上假施設故。當知一切皆世俗有。泰云。賴耶四蘊及相應蘊是異熟。故云于異熟所攝諸蘊。威儀工巧變化三法是方便心。故加行。加行三心於異熟生以上而假施設。故是假有。其四蘊色。于異熟四塵上而施設故亦是假有。基云。于異熟所攝諸蘊者。謂同時心心所法等。即如第八同時數等。及心加行差別中而施設者。謂異熟心住運生法非別加行。若三無記加行心發。故言心加行。于異熟生心上假設故。故是假有。問曰。若爾。即無記心非別有體有。異熟生心是任運此亦無記是加行。云何于上假施設耶。以是一名言種子類故。所餘三假異熟名言種子外餘三無記心。無別種生。其威儀等四塵五塵于異熟五塵上施設故假。故又身業中有香等非身業體。何故威儀等中有四塵乃皆彼體耶。義曰。若身各有表唯色可然。香等無表示色非相明和。香等闇味故非也。其威儀界中皆心利生。非如身薰俱香等非心引生。不為例也。測云。一切無記並是異熟生。是故異熟名實物有。餘三無記于異熟上隨義假說。故名假有。三品中。初總就彼四種無記以明三品。二別就四無記中一一有三品。景雲

【現代漢語翻譯】 現代漢語譯本 名言種子成熟（名言種子成熟：指通過語言文字等方式熏習而成的種子，最終成熟結果）。不說還有威儀工巧等種子。其次辨析自在成熟，說的是方便善種子。又總的說及一分加行無記種子，名為自在成熟，其中各有實物別體。又說四種無記心，都是在遍行境以上假施設的緣故，應當知道一切都是世俗有。泰法師說，阿賴耶識的四蘊以及相應的蘊是異熟（異熟：指由先前的業力所產生的果報），所以說是『于異熟所攝諸蘊』。威儀、工巧、變化這三種法是方便心，所以是加行。加行的三心在異熟生以上而假施設，所以是假有。那四蘊色，在異熟的四塵上施設，所以也是假有。窺基法師說，『于異熟所攝諸蘊』，指的是同時的心心所法等，就像第八識（阿賴耶識）同時的數等，以及在心加行的差別中施設的。異熟心是任運生法，不是別的加行。如果三無記加行心發起，所以說是心加行。在異熟生心上假設，所以是假有。問：如果這樣，那麼無記心不是別有自體，異熟生心是任運，這個也是無記，是加行，為什麼要在上面假施設呢？因為是一個名言種子類的緣故。其餘的三假異熟名言種子外，其餘的三種無記心，沒有別的種子生。那威儀等四塵五塵，在異熟的五塵上施設，所以是假。所以又說身業中有香等，不是身業的本體，為什麼威儀等中有四塵，卻都是它們的本體呢？義法師說，如果身體各有表，只有色可以這樣。香等沒有表示色，不是相明和合。香等是闇昧的，所以不是。那威儀界中都是心利生，不像身體薰染的香等，不是心引導產生的，不能作為例子。測法師說，一切無記都是異熟生，所以異熟名是實物有。其餘的三種無記在異熟上隨義假說，所以名叫假有。三品中，最初總的就那四種無記來闡明三品。其次分別就四種無記中一一有三品。景法師說。

【English Translation】 English version The seeds of verbal expression mature (The seeds of verbal expression mature: refers to the seeds cultivated through language and writing, which eventually mature into results). It is not said that there are also seeds of deportment and skillful activities. Next, 'self-mastery maturation' is distinguished, referring to the seeds of skillful means. Furthermore, it is generally said that a portion of the seeds of effortful neutral actions are called 'self-mastery maturation,' in which each has a separate entity of real substance. It is also said that the four types of neutral minds are all provisionally established above the all-pervasive realm; therefore, it should be known that everything is conventionally existent. Master Tai said that the four aggregates of the Alaya consciousness and the corresponding aggregates are the result of different maturation (different maturation: refers to the karmic retribution produced by previous actions), so it is said 'the aggregates included in the result of different maturation.' The three dharmas of deportment, skillful activities, and transformation are minds of skillful means, so they are effortful actions. The three minds of effortful actions are provisionally established above the production of different maturation, so they are conventionally existent. The four aggregates of form are established on the four dusts of different maturation, so they are also conventionally existent. Master Kuiji said, 'the aggregates included in the result of different maturation' refers to the simultaneous mental functions and mental factors, such as the simultaneous numbers of the eighth consciousness (Alaya consciousness), and those established in the differences of mental effortful actions. The mind of different maturation is a spontaneously arising dharma, not a separate effortful action. If the three neutral minds of effortful actions arise, it is said to be a mental effortful action. It is assumed on the mind produced by different maturation, so it is conventionally existent. Question: If this is the case, then the neutral mind does not have a separate entity, and the mind produced by different maturation is spontaneous, which is also neutral and an effortful action. Why is it provisionally established on top of it? Because it is a type of verbal expression seed. Apart from the three conventional verbal expression seeds of different maturation, the remaining three types of neutral minds do not arise from separate seeds. The four or five dusts of deportment, etc., are established on the five dusts of different maturation, so they are conventional. Therefore, it is also said that there are fragrances, etc., in bodily actions, which are not the substance of bodily actions. Why do the four dusts in deportment, etc., all constitute their substance? Master Yi said that if each body has a manifestation, only form can be like this. Fragrances, etc., do not have a manifesting form, and they are not harmoniously combined. Fragrances, etc., are obscure, so they are not. In the realm of deportment, all are minds that benefit beings, unlike the fragrances, etc., that are薰染 by the body, which are not produced by the mind's guidance, so they cannot be taken as examples. Master Ce said that all neutral actions are produced by different maturation, so the name of different maturation is a real substance. The remaining three types of neutral actions are conventionally spoken of in accordance with the meaning on different maturation, so they are called conventionally existent. Among the three categories, the first generally elucidates the three categories based on those four types of neutral actions. The second separately has three categories for each of the four types of neutral actions. Master Jing said.

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。此文即就義差別辨三品。將知賴耶三界有粗細。事門中依十二事。如第十五卷末聞慧地說。差別中。云若工巧處十二事差別故等者。即上事門中十二。彼云工業明處有十二工業處。謂營農工業。商估工業等。變化八種者。景雲。異生為一。聲聞獨覺合為一。菩薩為一。如來為一。如是四人為嬉戲起身語化。又為利他起身語化。故成八種。泰云。一異生。二聲聞。三獨覺。四菩薩如來。各各有喜戲利他故有八。基云。即合獨覺聲聞為一。或可合菩薩佛為一。四中各二者。如論為嬉為他故作。雖有善無記不同而皆變化故成八種。又化不為心。以非他可作故。唯身語可化。此四人皆有化身語。故分為八。若取初解者。如何異生為善本化故化心善也。若如后解者。論云爲嬉戲為利他。意欲簡善無記分為八故。不得以後解為勝。如前解異生為善化心有何妨難。所前解順其論文為勝也。若爾。如來如何有無記心。故知後身語為勝。嬉戲利他不應分別不善無記。但應言由利他等故皆有身語。身語為二。又八者聲聞獨覺菩薩各二。謂無記及善。如來唯善。異生無記。故有八。測云。四人即為四種。遊戲利他身語為四問答。若爾利他何故者無記。解曰。此差別門泛辨種類故。粗三性言。由此差別即攝餘事故不別者。景雲。戲為他起化無

【現代漢語翻譯】 現代漢語譯本 此文旨在辨析義理上的差別，將賴耶識（Alaya-vijnana，藏識）在三界中的粗細程度展現出來。在事相方面，依據十二種事項，如《瑜伽師地論》第十五卷末尾所說的聞慧地。在差別方面，如果說『由於工巧處的十二種事項的差別』等等，指的就是上面事相方面的十二種事項。那裡說工業明處有十二種工業處，包括營農工業、商估工業等等。 變化的八種情況：景雲法師認為，異生（凡夫）為一種，聲聞（Sravaka，小乘弟子）和獨覺（Pratyekabuddha，緣覺）合為一種，菩薩（Bodhisattva，追求覺悟的修行者）為一種，如來（Tathagata，佛）為一種。這四種人爲了嬉戲而起身語的變化，又爲了利益他人而起身語的變化，所以成為八種。泰法師認為，異生、聲聞、獨覺、菩薩如來，每一種都有喜戲和利他兩種情況，所以有八種。基法師認為，可以將獨覺和聲聞合為一種，或者將菩薩和佛合為一種。四種情況中每一種都有兩種，如論中所說，爲了嬉戲和爲了利益他人而作。雖然有善和無記的不同，但都是變化，所以成為八種。而且，變化不是爲了心，因為心不是他人可以做的，只有身語可以變化。這四種人都有化身語，所以分為八種。如果採用第一種解釋，那麼異生如何爲了善本而變化，所以變化的心是善的？如果採用後面的解釋，論中說爲了嬉戲和爲了利益他人，意思是想要簡別善和無記，分為八種，所以不能以後面的解釋為勝。如果像前面的解釋那樣，異生爲了善而變化心有什麼妨礙？所以前面的解釋順應論文，更為殊勝。如果這樣，如來怎麼會有無記心？所以知道後面的身語變化更為殊勝。嬉戲和利他不應該分別不善和無記，但應該說由於利他等等，所以都有身語。身語分為兩種。又八種情況是聲聞、獨覺、菩薩各有兩種，即無記和善，如來只有善，異生是無記，所以有八種。測法師認為，四種人就是四種，遊戲利他的身語是四種問答。如果這樣，為什麼利他是無記的？解釋說，這種差別門泛泛地辨別種類，所以粗略地說三種性質。由於這種差別已經涵蓋了其他事情，所以不再單獨列出。景雲法師認為，戲為他起的變化沒有。

【English Translation】 English version This text aims to distinguish the differences in meaning and to reveal the coarseness and fineness of the Alaya-vijnana (store consciousness) in the three realms. In terms of phenomena, it is based on twelve items, as mentioned in the 'Hearing-based Wisdom Ground' at the end of the fifteenth volume of the Yogacarabhumi-sastra. Regarding the differences, if it says 'due to the differences in the twelve items of skillful arts,' etc., it refers to the twelve items in the aforementioned phenomena aspect. It states there that the 'place of skillful arts' has twelve skillful arts, including agricultural industry, commercial industry, etc. The eight kinds of transformations: Master Jingyun believes that the Prthagjana (ordinary being) is one kind, the Sravaka (Hearer, disciple of the Small Vehicle) and Pratyekabuddha (Solitary Buddha) are combined into one kind, the Bodhisattva (enlightenment-seeking being) is one kind, and the Tathagata (Buddha) is one kind. These four kinds of beings transform their body and speech for the sake of amusement and also for the benefit of others, thus becoming eight kinds. Master Tai believes that each of the Prthagjana, Sravaka, Pratyekabuddha, and Bodhisattva-Tathagata has both amusement and altruistic aspects, thus there are eight kinds. Master Ji believes that the Pratyekabuddha and Sravaka can be combined into one kind, or the Bodhisattva and Buddha can be combined into one kind. Each of the four kinds has two aspects, as stated in the treatise, acting for amusement and for the benefit of others. Although there are differences between wholesome and neutral, all are transformations, thus becoming eight kinds. Moreover, transformation is not for the sake of the mind, because the mind cannot be acted upon by others; only body and speech can be transformed. All four kinds of beings have transformed body and speech, thus they are divided into eight kinds. If the first interpretation is adopted, how can the Prthagjana transform for the sake of wholesome roots, so the transformed mind is wholesome? If the latter interpretation is adopted, the treatise says for the sake of amusement and for the benefit of others, meaning to distinguish between wholesome and neutral, dividing them into eight kinds, so the latter interpretation cannot be considered superior. If, as in the previous interpretation, the Prthagjana transforms the mind for the sake of wholesomeness, what obstacle is there? Therefore, the previous interpretation is more superior as it accords with the text. If so, how can the Tathagata have a neutral mind? Therefore, it is known that the latter transformation of body and speech is more superior. Amusement and benefiting others should not distinguish between unwholesome and neutral, but it should be said that due to benefiting others, etc., all have body and speech. Body and speech are divided into two kinds. Furthermore, the eight kinds are that the Sravaka, Pratyekabuddha, and Bodhisattva each have two kinds, namely neutral and wholesome, the Tathagata only has wholesome, and the Prthagjana is neutral, thus there are eight kinds. Master Ce believes that the four kinds of beings are four kinds, and the body and speech of playfulness and benefiting others are four kinds of questions and answers. If so, why is benefiting others neutral? The explanation is that this gate of difference broadly distinguishes kinds, so it roughly speaks of three natures. Because this difference already encompasses other matters, it is not listed separately. Master Jingyun believes that the transformation arising from playfulness for the sake of others does not have.

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量。不可一一廣說其相。但舉八種即攝餘事故不別說。泰云。由變化差別即攝如來利他事故不以別說。又異熟生一向無記者。據任運酬因果也。二三可得者。威儀工巧通三性也。一有二種者。謂變化唯善及以無記也。測云。準此文異熟有三。一異即賴耶識。二異熟生即善惡業所感六識。三從異熟生通於三性即前文云異熟所攝諸蘊及心加行差別中而施設故一切假有。次即分別威儀工巧是善及染變化是善非染所以。不論無記前已說故。生得變化通於三性。今功定果故說二性。於九門中不辨后二者。以無記法非善法故不名德。非染法故亦不名失。亦非能治所治故。上來於蘊善巧中有三。初以六門分別。次以名色等二門分別。兩段文說。自下第三。后以諸門廣辨五蘊中。于中有五。初將諦對蘊通善惡。二約不相應行辨蘊分位。三以諸門分別五蘊。四釋蘊義攝及相應。亦破外人執。前中有三。初辨諦蘊相攝。二因言長辨四諦之義。三破邪辨正。初中。滅諦作蘊總別度量不相應故。如婆沙說。次辨四諦文分有六。初明十六行。二明諦次第。三明諦義。四約四諦分別二諦。五明知斷證修。六明諦現觀。初中有三。一明十六行。二明十行。三明三明十六行攝三解脫門。前中。緣彼四諦各有四行苦諦四行為治四顛倒等。景雲。初一行治初

【現代漢語翻譯】 現代漢語譯本 量的相狀無法一一詳細說明，這裡只列舉八種，就涵蓋了其餘的情況，所以不再單獨說明。泰法師說，由於變化所產生的差別，已經包含了如來利益他人的事業，所以不必再單獨說明。另外，異熟所生的果報一向是無記的，這是根據自然規律來酬報因果的。威儀和工巧屬於可得的範疇，涵蓋了三種性質（善、惡、無記）。一種有兩種情況，指的是變化只有善和無記兩種性質。慈恩法師說，根據這段經文，異熟有三種：第一種是阿賴耶識（Alaya-vijñana，儲存一切種子識）。第二種是異熟生，即由善惡業所感生的六識。第三種是從異熟生，通於三種性質，也就是前面所說的異熟所攝的諸蘊，以及心所加行差別中所施設的一切假有。接下來分別說明威儀和工巧是善和染，變化是善而非染的原因。之所以不討論無記，是因為前面已經說過了。生得的變化通於三種性質，現在因為是功德和禪定的結果，所以只說兩種性質。在九門中不辨別后兩種，是因為無記法不是善法，所以不稱為德；不是染法，所以也不稱為失；也不是能治和所治的關係。以上在蘊善巧中共有三部分。首先用六門來分別。其次用名色等二門來分別。這兩段經文是這樣說的。從下面開始是第三部分。後面用諸門來廣泛辨別五蘊，其中有五部分。首先將諦（Satya，真理）與蘊（Skandha，五蘊）對應，通於善惡。第二，通過不相應行來辨別蘊的分位。第三，用諸門來分別五蘊。第四，解釋蘊的意義、攝屬關係以及相應關係，也破斥外道的執著。前面一部分中有三部分。首先辨別諦與蘊的相攝關係。第二，因為言語冗長而辨別四諦的意義。第三，破斥邪說，辨明正理。第一部分中，滅諦（Nirodha-satya，滅苦之真理）作為蘊，因為總別度量不相應。如《大毗婆沙論》所說。接下來辨別四諦的經文分為六部分。首先說明十六行相（十六種觀行）。第二，說明諦的次第。第三，說明諦的意義。第四，用四諦來分別二諦（世俗諦和勝義諦）。第五，說明知、斷、證、修。第六，說明諦現觀。第一部分中有三部分。第一，說明十六行相。第二，說明十行相。第三，說明三明（宿命明、天眼明、漏盡明）十六行相包含三解脫門（空解脫門、無相解脫門、無愿解脫門）。在第一部分中，緣彼四諦各有四行相，苦諦（Dukkha-satya，苦之真理）的四行相是用來對治四顛倒（常顛倒、樂顛倒、我顛倒、凈顛倒）等。景法師說，第一行相是用來對治最初的顛倒。

【English Translation】 English version The characteristics of quantity cannot be fully described one by one. Only eight types are listed here, which cover the remaining situations, so there is no need to explain them separately. Master Tai said that because the differences produced by transformation already include the Buddha's activities of benefiting others, there is no need to explain them separately. In addition, the retribution of Vipaka (異熟, ripening) is always neutral, which is based on the natural law of repaying cause and effect. Deportment and craftsmanship belong to the category of 'attainable' and cover three natures (wholesome, unwholesome, and neutral). One has two situations, referring to the fact that transformation only has two natures: wholesome and neutral. Master Ci'en said that according to this passage, there are three types of Vipaka: the first is Alaya-vijñana (阿賴耶識, storehouse consciousness). The second is Vipaka-born, which is the six consciousnesses produced by wholesome and unwholesome karma. The third is from Vipaka-born, which encompasses the three natures, that is, all the Skandhas (蘊, aggregates) included in Vipaka mentioned earlier, as well as all the hypothetical existences established in the differences of mental activities. Next, it is explained separately why deportment and craftsmanship are wholesome and defiled, while transformation is wholesome but not defiled. The reason why neutral is not discussed is because it has already been mentioned earlier. Innate transformation encompasses the three natures, but now because it is the result of merit and Samadhi (禪定, concentration), only two natures are mentioned. The reason why the last two are not distinguished in the nine gates is because neutral Dharma (法, law) is not wholesome, so it is not called virtue; it is not defiled, so it is not called loss; and it is not the relationship between the curable and the cured. The above in the skillfulness of Skandhas has three parts. First, it is distinguished by the six gates. Second, it is distinguished by the two gates of name and form, etc. These two passages say so. From below begins the third part. Later, the five Skandhas are widely distinguished by the various gates, which have five parts. First, Satya (諦, truth) is corresponded to Skandhas, encompassing wholesome and unwholesome. Second, the divisions of Skandhas are distinguished through non-associated formations. Third, the five Skandhas are distinguished by the various gates. Fourth, the meaning of Skandhas, the relationship of inclusion, and the relationship of association are explained, and the attachments of external paths are also refuted. The first part has three parts. First, the relationship of inclusion between Satya and Skandhas is distinguished. Second, because the language is lengthy, the meaning of the Four Noble Truths is distinguished. Third, false views are refuted and the correct principle is clarified. In the first part, Nirodha-satya (滅諦, the truth of cessation) as Skandha, because the general and specific measurements are not corresponding. As the Mahavibhasa says. Next, the text of the Four Noble Truths is divided into six parts. First, the sixteen aspects (sixteen contemplations) are explained. Second, the order of the Truths is explained. Third, the meaning of the Truths is explained. Fourth, the Two Truths (conventional truth and ultimate truth) are distinguished by the Four Noble Truths. Fifth, knowing, abandoning, realizing, and cultivating are explained. Sixth, the direct perception of the Truths is explained. The first part has three parts. First, the sixteen aspects are explained. Second, the ten aspects are explained. Third, it is explained that the sixteen aspects of the three insights (past lives insight, heavenly eye insight, and the extinction of outflows insight) include the three doors of liberation (emptiness liberation door, signlessness liberation door, and wishlessness liberation door). In the first part, each of the Four Noble Truths has four aspects, and the four aspects of Dukkha-satya (苦諦, the truth of suffering) are used to counteract the four inversions (permanence inversion, pleasure inversion, self inversion, and purity inversion), etc. Master Jing said that the first aspect is used to counteract the initial inversion.

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一倒者。無常治常倒。次一行治次二倒者苦行治樂倒。既知是苦即知不凈。亦余凈倒。后二行治后一倒者。空無我行。同治我倒。基云。初一行對治初一者。謂苦除樂色也。無常治二。謂計身凈及心常也。后二行治一。謂空無我治計我也。又無常初一行治心常。苦治身樂凈及受樂倒也。余同上。此與前卷中四倒次第別。何故苦行對治二邪。以見戒取外道執為勝凈因故。于上起貪故。前第八此二俱貪。為除此故。所以合一苦行除樂凈。即見戒二取也。集下四行由有四愛故等者。景雲。四愛是集諦體。依此四愛集諦體故集四行。此據四數總相相當立集四行因集生緣。不得說言因行行觀某愛乃至緣行觀某愛等。以彼四愛一一皆有因集生緣四種理故。問曰。本地分文明心想見三倒之體。總見二種皆具四倒。心倒是愛唯有樂凈。今此文說由常樂我凈愛差別故建立差別。是即心倒通有我常。云何說言唯樂凈耶。解云。愛雖與見四種倒俱。然意耽樂凈。故本地分說彼心倒唯有樂凈。今輕重總取具明四種。初愛為緣立後有愛等者。由彼常愛為緣愛于來報立後有愛。由第二樂愛為緣。于現得境耽著不捨。建立喜貪俱行愛。由第三凈愛為緣。于未得境見凈追求故。立彼彼希樂愛。由最後我愛為緣建立愛。余之三愛皆帶餘名。謂後有愛喜貪俱

【現代漢語翻譯】 現代漢語譯本 一倒者：無常行對治常倒（認為事物是常存不變的顛倒知見）。 次一行對治次二倒者：苦行對治樂倒（認為事物是快樂的顛倒知見）。既然知道它是苦的，也就知道它是不凈的，也對治了凈倒（認為事物是清凈的顛倒知見）。 后二行對治后一倒者：空、無我行，共同對治我倒（認為事物是自我的顛倒知見）。 基（窺基大師）說：『初一行對治初一者，謂苦能去除對色身的貪愛。無常對治二種顛倒，謂執著身體是清凈的以及心是常存不變的。后二行對治一種顛倒，謂空、無我對治執著有我。』 又，無常和苦初一行對治心常，苦對治身體的快樂和清凈以及感受的快樂顛倒。其餘的與上面相同。這與前卷中四倒的次第不同。為什麼苦行對治兩種邪見？因為（外道）認為持戒等行為是殊勝清凈的原因，因此對它產生貪愛。前第八卷中，這兩種（樂和凈）都貪愛，爲了去除這種貪愛，所以合一苦行去除樂和凈，即見取和戒取兩種邪見。 集諦下的四行，由有四愛（四種愛慾）的緣故等等：景（景法師）說：『四愛是集諦的本體。依據這四愛集諦的本體，所以建立集諦的四行。』這是根據四種總相相當而建立集諦的四行，即因、集、生、緣。不能說因為因行而觀察某種愛慾，乃至因為緣行而觀察某種愛慾等等。因為那四愛每一種都具有因、集、生、緣四種道理。 問：瑜伽師地論（Yogācārabhūmi-śāstra）明明說心、想、見三種顛倒的本體，總的來說，見有兩種，都具有四倒。心倒（心的顛倒）是愛，只有樂和凈。現在這篇文章說由常、樂、我、凈愛的差別，所以建立差別。這就是說心倒也通於我和常，為什麼說只有樂和凈呢？ 解釋說：愛雖然與見四種顛倒俱有，然而意念耽著于快樂和清凈，所以瑜伽師地論說那心倒只有樂和凈。現在（這裡）輕重總取，具明四種。 初愛為緣立後有愛等者：由彼常愛為緣，愛于來世的果報，建立後有愛。由第二樂愛為緣，對於現在得到的境界耽著不捨，建立喜貪俱行愛。由第三凈愛為緣，對於未得到的境界，見到清凈而追求，所以建立彼彼希樂愛。由最後我愛為緣建立愛。其餘的三愛都帶有其餘的名稱，謂後有愛、喜貪俱。

【English Translation】 English version The first 'reversal' (倒, dǎo): The practice of impermanence (無常, Wúcháng) counteracts the reversal of permanence (常, cháng) (the deluded view that things are constant and unchanging). The next line counteracts the next two reversals: The practice of suffering (苦, kǔ) counteracts the reversal of pleasure (樂, lè) (the deluded view that things are pleasurable). Once it is known to be suffering, it is also known to be impure, thus also counteracting the reversal of purity (凈, jìng) (the deluded view that things are pure). The latter two lines counteract the last reversal: The practices of emptiness (空, kōng) and non-self (無我, wúwǒ) together counteract the reversal of self (我, wǒ) (the deluded view that things possess a self). Ji (窺基大師, Kuījī Dàshī) says: 'The first line counteracts the first reversal, meaning that suffering can remove attachment to the physical body. Impermanence counteracts two reversals, meaning attachment to the body as pure and the mind as constant. The latter two lines counteract one reversal, meaning emptiness and non-self counteract attachment to self.' Furthermore, impermanence and suffering, the first line, counteract the constancy of the mind; suffering counteracts the pleasure and purity of the body and the pleasure reversal of feelings. The rest is the same as above. This differs from the order of the four reversals in the previous chapter. Why does the practice of suffering counteract two wrong views? Because (externalists) consider upholding precepts and other behaviors as causes of supreme purity, therefore generating attachment to it. In the previous eighth chapter, both of these (pleasure and purity) are attached to. To remove this attachment, the practice of suffering is combined to remove pleasure and purity, which are the two wrong views of view-attachment and precept-attachment. The four lines under the Samudaya (集, jí) Truth, due to the existence of the four loves (四愛, sì ài) (four kinds of desires), etc.: Jing (景法師, Jǐng Fǎshī) says: 'The four loves are the substance of the Samudaya Truth. Based on these four loves, the substance of the Samudaya Truth, the four practices of the Samudaya Truth are established.' This is based on the correspondence of the four general characteristics to establish the four practices of the Samudaya Truth, namely cause (因, yīn), accumulation (集, jí), arising (生, shēng), and condition (緣, yuán). It cannot be said that because of the practice of cause, one observes a certain love, or that because of the practice of condition, one observes a certain love, etc. Because each of those four loves possesses the four principles of cause, accumulation, arising, and condition. Question: The Yogācārabhūmi-śāstra (瑜伽師地論) clearly states the substance of the three reversals of mind, thought, and view. Generally speaking, there are two kinds of views, both possessing the four reversals. The reversal of mind (心的顛倒, xīnde diāndǎo) is love, only having pleasure and purity. Now this text says that due to the differences in the love of permanence, pleasure, self, and purity, differences are established. This means that the reversal of mind also encompasses self and permanence. Why does it say that it only has pleasure and purity? Explanation: Although love exists together with the four reversals of view, the mind is attached to pleasure and purity. Therefore, the Yogācārabhūmi-śāstra says that the reversal of mind only has pleasure and purity. Now (here), taking both the light and heavy aspects, all four are clearly explained. The initial love establishes the love of future existence, etc.: Due to the love of permanence as a condition, loving the retribution of the future life, the love of future existence (後有愛, hòuyǒu ài) is established. Due to the second love of pleasure as a condition, being attached to the present obtained realm and not letting go, the love accompanied by joy and greed is established. Due to the third love of purity as a condition, seeing purity in the unattained realm and pursuing it, the love of desiring this and that is established. Due to the last love of self as a condition, love is established. The remaining three loves all carry other names, namely the love of future existence and the love accompanied by joy and greed.

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行愛彼彼喜樂愛。唯此愛直單名愛。故名獨愛。當知此愛隨逐自體者。勸知我愛恒染現身。故云隨逐自體。又愛云何謂于自體親眤藏護者。此明獨愛。愛現自身而起親眤。現身起藏護。總。後有愛求當自體。余之二愛著現未五塵。泰云。我愛獨立為愛體。故名獨愛。第二明十行中。文分有四。初總舉十行略解其二。二以十行與三苦相攝。三明八苦與三苦相攝。四明四苦與八行相攝。初云如聲聞地已記壞等十行相等者。景雲。如三十四云。以其十行攝苦下四行。復以四行中苦諦相。謂無常行五所攝。一反異行。二滅壞行。三別離行。四法性行。五合會行。苦行三行所攝。一結縛行。二不別愛行。三不安穩行。空行一行所攝。謂無所得行。無我行一行所攝。謂不自在行。今此文言無所得行雲何者。舉彼所明無所得行以顯空行。謂唯有今根唯有境界唯有色蘊唯有彼所生受者。唯有根立所生受蘊。唯彼所生心者。唯有根塵所生識蘊。唯有計我我想者。唯有想蘊計我我所。唯有計我我見者。唯有行蘊能計我見。唯有我我言說戲論者。唯有妄計起我言說戲論。次舉不自在行攝無我行。基云。唯有計我我想。及第七句言說戲論想蘊也。以想起妄計我時最能妄取像故。第二明十行與三苦相攝中。景雲。此舉結縛行。不可愛行。不安穩行

{ "translations": [ "現代漢語譯本：行愛彼彼喜樂愛（行為上的愛，對他人產生的喜悅和愛）。唯此愛直單名愛（只有這種愛才配得上『愛』這個名字）。故名獨愛（所以稱之為『獨愛』）。當知此愛隨逐自體者（應當知道這種愛是伴隨著自身而產生的）。勸知我愛恒染現身（勸導人們認識到『我愛』總是沾染著現實的身體）。故云隨逐自體（所以說它伴隨著自身）。又愛云何謂于自體親眤藏護者（那麼，什麼是愛呢？就是對於自身親近、保護）。此明獨愛（這說明了『獨愛』）。愛現自身而起親眤（愛在現實的自身中產生親近）。現身起藏護（現實的身體產生保護）。總（總結）。後有愛求當自體（對未來的愛尋求的是未來的自身）。余之二愛著現未五塵（其餘兩種愛執著于現在和未來的五塵）。泰云（泰說）。我愛獨立為愛體（『我愛』獨立存在，是愛的本體）。故名獨愛（所以稱之為『獨愛』）。第二明十行中（第二部分闡明十行中）。文分有四（文章分為四個部分）。初總舉十行略解其二（首先總括十行，簡要解釋其中兩行）。二以十行與三苦相攝（其次將十行與三苦相聯繫）。三明八苦與三苦相攝（然後闡明八苦與三苦相聯繫）。四明四苦與八行相攝（最後闡明四苦與八行相聯繫）。初云如聲聞地已記壞等十行相等者（首先說，如聲聞地已經記錄的壞等十行相等）。景雲（景說）。如三十四云（如第三十四卷所說）。以其十行攝苦下四行（因為這十行包含了苦諦下的四行）。復以四行中苦諦相（又以四行中的苦諦之相）。謂無常行五所攝（即無常行被五種所包含）。一反異行（一是反異行）。二滅壞行（二是滅壞行）。三別離行（三是別離行）。四法性行（四是法性行）。五合會行（五是合會行）。苦行三行所攝（苦行被三種所包含）。一結縛行（一是結縛行）。二不別愛行（二是不別愛行）。三不安穩行（三是不安穩行）。空行一行所攝（空行被一種所包含）。謂無所得行（即無所得行）。無我行一行所攝（無我行被一種所包含）。謂不自在行（即不自在行）。今此文言無所得行雲何者（現在這段文字說，無所得行是什麼）。舉彼所明無所得行以顯空行（舉出他們所闡明的無所得行來顯示空行）。謂唯有今根唯有境界唯有色蘊唯有彼所生受者（即只有現在的根，只有境界，只有色蘊，只有從它們所產生的感受）。唯有根立所生受蘊（只有根建立所產生的受蘊）。唯彼所生心者（只有從它們所產生的心）。唯有根塵所生識蘊（只有根塵所產生的識蘊）。唯有計我我想者（只有計較『我』的想法）。唯有想蘊計我我所（只有想蘊計較『我』和『我的』）。唯有計我我見者（只有計較『我』的見解）。唯有行蘊能計我見（只有行蘊能夠計較『我』的見解）。唯有我我言說戲論者（只有關於『我』的言說和戲論）。唯有妄計起我言說戲論（只有虛妄的計較才會有關於『我』的言說和戲論）。次舉不自在行攝無我行（接下來舉出不自在行來包含無我行）。基云（基說）。唯有計我我想（只有計較『我』的想法）。及第七句言說戲論想蘊也（以及第七句的言說戲論想蘊）。以想起妄計我時最能妄取像故（因為當想起虛妄計較『我』的時候，最容易虛妄地執取形象）。第二明十行與三苦相攝中（第二部分闡明十行與三苦相聯繫）。景雲（景說）。此舉結縛行（這裡舉出結縛行）。不可愛行（不可愛行）。不安穩行（不安穩行）。", "English version: Acting with love, experiencing joy and affection towards others. Only this love is truly worthy of the name 'love'. Therefore, it's called 'Sole Love'. One should know that this love accompanies oneself. It encourages the understanding that 'self-love' constantly taints the present body. Hence, it's said to accompany oneself. Furthermore, what is love? It's about being intimate with, cherishing, and protecting oneself. This clarifies 'Sole Love'. Love arises from the present self, leading to intimacy. The present body generates protection. In summary, future love seeks the future self. The other two loves are attached to the five sense objects of the present and future. Tai says, 'Self-love' exists independently as the essence of love. Therefore, it's called 'Sole Love'. The second part explains the ten aspects, divided into four sections. First, it summarizes the ten aspects and briefly explains two of them. Second, it connects the ten aspects with the three sufferings. Third, it clarifies the connection between the eight sufferings and the three sufferings. Fourth, it clarifies the connection between the four sufferings and the eight aspects. The first part states that the ten aspects, such as decay, recorded in the Śrāvakabhūmi (the stage of the Hearers), are equal. Jing says, as stated in the thirty-fourth chapter, these ten aspects encompass the four aspects under the suffering truth. Furthermore, among the four aspects, the characteristics of the suffering truth, namely the impermanent aspect, are encompassed by five aspects: 1. The changing aspect, 2. The decaying aspect, 3. The separating aspect, 4. The aspect of Dharma nature, 5. The assembling aspect. The suffering aspect is encompassed by three aspects: 1. The binding aspect, 2. The unlovable aspect, 3. The unstable aspect. The emptiness aspect is encompassed by one aspect: the aspect of non-attainment. The selflessness aspect is encompassed by one aspect: the aspect of non-independence. Now, this text asks, 'What is the aspect of non-attainment?' It uses their explanation of the aspect of non-attainment to reveal the emptiness aspect, meaning there are only present faculties, only objects, only the skandha (aggregate) of form, only the feelings arising from them. There are only the feelings arising from the established faculties. There is only the mind arising from them, only the consciousness arising from the faculties and objects. There are only thoughts of 'I' and 'mine', only the skandha of thought calculating 'I' and 'mine'. There are only views of 'I' and 'mine', only the skandha of formations capable of calculating views of 'I'. There are only the verbal expressions and playful discussions about 'I', only the deluded calculations that give rise to verbal expressions and playful discussions about 'I'. Next, it mentions the aspect of non-independence encompassing the aspect of selflessness. Ji says, 'Only the thoughts of \'I\' and \'mine\', and the skandha of thought in the seventh sentence, verbal expressions and playful discussions, because when thoughts arise and falsely calculate \'I\', they are most likely to falsely grasp images.' The second part clarifies the connection between the ten aspects and the three sufferings. Jing says, 'Here, it mentions the binding aspect, the unlovable aspect, and the unstable aspect.'" ] }

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。攝於苦行。由結行相及反壞增上所起憂惱當知是壞苦性者。緣壞生苦必由縛。若離欲者憂惱即除。外人云。即樂受壞名為壞苦何須以結縛行以成壞苦今非此執故云非唯變壞等。謂不還果人離欲舍憂。雖遇樂壞不生憂惱故。由有縛。縛緣壞生憂。名為壞苦。若色界諸行即壞是苦名為壞苦。以彼無有緣壞憂惱名壞苦義。由不可愛行攝苦者。苦受即用苦體為自相故云苦苦。及以能生此愛根境及相應法隨順苦受故名苦苦性。此言不可愛行者。通取苦受相應助伴名為苦苦。由不安穩行攝行苦者。阿賴耶識舍愛及順此愛法是其行體。由帶涅槃粗重及二苦粗重。始終隨逐不得安穩行。彼是苦。名行苦故。基云。謂樂受非唯反壞時名苦。即樂受變壞及所生愛是壞苦故。故第三果以去離愛者。雖遇彼反壞不為損壞。以無慶故。故知壞苦通於二種。一樂受自性。二樂變壞時。是此中意也。測云。如遺教經云。今此眾中若未渡苦海者。見佛滅度當有非滅。已度苦海者。作如是念世尊滅度一何疾哉。以此證知有煩惱者。得有壞苦。第三明八苦與三苦相攝。中。複次初七苦苦攝者。愛別離求不得時亦生苦苦。故前七苦皆苦苦攝。彼不勤治凈妙煩惱者。貪取凈染同時心令其變壞。變壞即苦。名為壞苦。又復由貪能變壞心令受當苦。名為壞苦。最後

一苦行苦攝者。取蘊是行。行帶粗重不安穩故。又前七苦總入第八取蘊所攝。故前七苦亦名行苦。下引經為證有二句。一入變壞心者。佛見眾生若起貪時。即記彼言入變壞心。即成向凈妙煩惱壞苦所攝。二又作是言已下。證未離欲遇反壞事即生憂惱。故知煩惱成苦事。第四明四苦與八行相攝。中。景雲。說八為八行。與此所列四共相攝。初行初苦展轉相攝者。八苦中初生苦。與四中生苦體無寬狹。故得相攝。次有三行與第二苦相攝者。老病死三行與此緣內苦相攝。次有三行與第三苦相攝者。怨憎會愛別離求不得三行與緣外苦相攝。最後五取蘊行。與此第四粗重苦相攝。泰云。八苦生滅。即名八行。言前說集諦四行當為生今果差別四苦故者。景雲。求後有愛生此苦。獨愛生此緣內苦。喜貪俱行愛彼彼希求愛生此緣外苦。總別四愛生粗重苦。基云。此現生非一別生。又思父隱。列生稍難。第三明十六行攝三解脫門。初明相攝后問答辨說次第。初云此十六行幾是空行等者。八門攝。如第十二卷記。下問答辨。問意。見道已前。前要先觀無常。常常是無愿門。后入見道住無我相。無我相是空。解脫門中先舉空門不舉無愿門耶。答意。見道已前。初修方便。先起無常及苦無愿三昧后修無我空三昧。體即依無斷而修彼空。復從無我

【現代漢語翻譯】 現代漢語譯本 一、苦行苦攝者：取蘊（五蘊之一，指對色、受、想、行、識的執取）是行（行蘊，指造作），因為行帶有粗重不安穩的特性。而且，前面提到的七苦都包含在第八個取蘊所攝之中，所以前七苦也稱為行苦。 下面引用經文作為證據，有兩句： 1. 入變壞心者：佛陀看到眾生如果生起貪念時，就記下他們進入變壞之心，這屬於趨向清凈美妙的煩惱壞苦所攝。 2. 又作是言已下：證明沒有脫離慾望的人遇到相反的壞事就會產生憂愁煩惱。因此，可知煩惱會造成痛苦。 第四，說明四苦與八行相互包含的關係。 景雲（人名，或書名）說：『說八為八行，與這裡列出的四苦共同包含。』 最初的行與最初的苦相互包含：八苦中的最初的生苦，與四苦中的生苦，本體沒有寬窄之分，所以可以相互包含。 其次，有三個行與第二苦相互包含：老、病、死這三個行與緣內苦（由自身內在因素引起的痛苦）相互包含。 再次，有三個行與第三苦相互包含：怨憎會（與怨恨的人相遇）、愛別離（與所愛的人分離）、求不得（追求卻得不到）這三個行與緣外苦（由外在因素引起的痛苦）相互包含。 最後，五取蘊行與第四粗重苦（由五取蘊帶來的沉重負擔）相互包含。 泰云（人名，或書名）說：『八苦的生滅，就叫做八行。』 前面所說的集諦（佛教四諦之一，指苦的根源）的四行，應當是產生現在果報差別四苦的原因。 景雲（人名，或書名）說：『追求後有的愛產生此苦；單獨的愛產生此緣內苦；喜貪一起行動，愛彼彼希求的愛產生此緣外苦；總別四種愛產生粗重苦。』 基云（人名，或書名）說：『這現生並非一個單獨的別生。』又思父隱（人名，或書名），列出『生』比較困難。 第三，說明十六行包含三個解脫門（空門、無相門、無愿門）。 首先說明相互包含，然後問答辨析次第。 最初說：『這十六行中有幾個是空行等？』八門包含，如第十二卷的記載。 下面的問答辨析： 問：見道（佛教修行階段）之前，首先要觀察無常，常常是無愿門。之後進入見道，安住于無我相。無我相是空。解脫門中先提出空門而不提出無愿門，這是為什麼？ 答：見道之前，最初修習方便，先發起無常、苦、無愿三昧，之後修習無我空三昧。本體就是依靠無斷而修習那個空。又從無我開始。

【English Translation】 English version I. Suffering of Action and Suffering of Affliction: The Skandha of Grasping (Upadanaskandha, one of the five skandhas, referring to the clinging to form, feeling, perception, mental formations, and consciousness) is action (Samskara Skandha, referring to volitional activities), because action carries the characteristics of being coarse, heavy, unstable. Moreover, the seven sufferings mentioned earlier are all included in the eighth, the Skandha of Grasping, so the previous seven sufferings are also called the Suffering of Action. The following quotes from scriptures serve as evidence, with two sentences: 1. Entering the Mind of Change and Decay: When the Buddha sees sentient beings giving rise to greed, he notes that they are entering the mind of change and decay, which belongs to the suffering of affliction that leads to the destruction of pure and wonderful things. 2. And further saying below: It proves that those who have not detached from desire will experience sorrow and distress when encountering adverse events. Therefore, it is known that afflictions cause suffering. IV. Explaining the relationship of mutual inclusion between the Four Sufferings and the Eight Actions. Jingyun (person's name, or book's name) said: 'Saying eight as eight actions, which are jointly included with the four sufferings listed here.' The initial action and the initial suffering mutually include each other: The initial suffering of birth among the eight sufferings, and the suffering of birth among the four sufferings, have no difference in their essence, so they can mutually include each other. Secondly, there are three actions that mutually include the second suffering: The three actions of old age, sickness, and death mutually include the suffering caused by internal conditions (suffering caused by internal factors). Again, there are three actions that mutually include the third suffering: The three actions of meeting with those you hate (meeting with people you resent), separation from loved ones (separation from those you love), and not getting what you seek (pursuing but not obtaining) mutually include the suffering caused by external conditions (suffering caused by external factors). Finally, the action of the Five Skandhas of Grasping mutually includes the fourth suffering of heaviness (the heavy burden brought by the Five Skandhas of Grasping). Taiyun (person's name, or book's name) said: 'The arising and ceasing of the eight sufferings are called the eight actions.' The four actions of the Samudaya Satya (the Truth of the Origin of Suffering, one of the Four Noble Truths) mentioned earlier should be the cause of the four sufferings that differentiate the present karmic results. Jingyun (person's name, or book's name) said: 'The love of pursuing future existence generates this suffering; solitary love generates this suffering caused by internal conditions; joy and greed act together, the love of desiring this and that generates this suffering caused by external conditions; the four kinds of love in general and in particular generate the suffering of heaviness.' Jiyun (person's name, or book's name) said: 'This present life is not a single separate life.' Also, Si Fuyin (person's name, or book's name), listing 'birth' is relatively difficult. III. Explaining that the Sixteen Actions include the Three Doors of Liberation (Emptiness, Signlessness, Wishlessness). First, explain the mutual inclusion, and then the order of questions and answers and analysis. Initially saying: 'How many of these sixteen actions are the action of emptiness, etc.?' The eight doors are included, as recorded in the twelfth volume. The following questions and answers and analysis: Question: Before the Path of Seeing (a stage of Buddhist practice), one must first observe impermanence, which is often the Door of Wishlessness. After entering the Path of Seeing, one abides in the characteristic of no-self. The characteristic of no-self is emptiness. Why is the Door of Emptiness brought up first among the Doors of Liberation, and not the Door of Wishlessness? Answer: Before the Path of Seeing, initially practicing expedient means, one first arouses the Samadhi of Impermanence, Suffering, and Wishlessness, and then practices the Samadhi of No-Self and Emptiness. The essence is to rely on non-cessation to practice that emptiness. And starting from no-self.

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起無常行。即依彼空而修無愿。無愿與空。前後展轉更互相修。前於十六行中先說空者。據已修得空無我行。次起苦無常等。故先說空后說無愿。自下第二明諦次第。有二複次。初複次中。先法后喻。謂由此故苦此最後為初等者。謂由逼迫故苦。苦諦為初。如集諦故苦。以有因方果故。由證滅故樂。如滅樂故道。第二複次中。約喻辨法。即是修行次第。三明諦義中。景雲。言如所說相不捨離義者。實苦不可令樂。乃至滅苦之道實是真道。此據實義名諦。則是舍義是諦義。由觀此故到清凈究竟義是諦義者。即是能生不顛倒覺名諦。言能成三義義者。能成知苦斷集證滅三種義利之義。測云。又諦有二義。一一切諸法不捨自性義是諦義。故遺教經云。佛說四諦不可令異。二能生清凈智義。第四約四諦分別二諦。此中義意。其滅道二諦乃至勝義苦集二諦。由彼共相三受等皆是行苦一味苦故是勝義諦。若差別說。苦受是餘集等非。即由自性差別故名世俗諦。世俗諦如七十四有四種。一世俗世俗諦。如說床坐軍林瓶名世世事。二道理世俗。謂蘊界處等道理世俗。三證得世俗。謂四沙門果。四勝義世俗。謂說人無我如等。今此中約道理世世俗。是世俗諦。以自性差別故。以此準知西方勝義諦亦四。一道理勝義諦。謂蘊等道理非真如也

【現代漢語翻譯】 現代漢語譯本 發起無常的觀行（行：佛教術語，指修行），就依靠那空性來修習無愿（無愿：佛教術語，指對世間一切事物不生貪戀的願望）。無愿與空性，前後輾轉，互相修習。在之前的十六行觀中，先說空性，是根據已經修得空無我觀行的人。接下來發起苦、無常等觀行。所以先說空性，后說無愿。下面第二部分闡明四諦的次第。有兩次『複次』（複次：佛經中常用的連線詞，表示再次闡述）。第一次『複次』中，先說法理，後用比喻。所謂『由此故苦，此最後為初等』，是說由於逼迫的緣故，苦諦為初。如同集諦的緣故而有苦，因為有因才有果。由於證得滅諦的緣故而有樂，如同滅諦的樂。如同滅樂故道。第二次『複次』中，用比喻來辨析法理，這就是修行的次第。第三部分闡明四諦的意義。景雲說：『所說的相不捨離的意義』，是說真實的苦不可能變成樂，乃至滅苦的道確實是真道。這是根據真實的意義來說的『諦』，那麼捨棄的意義就是『諦』的意義。由於觀察這個，到達清凈究竟的意義就是『諦』的意義。也就是能產生不顛倒覺悟的叫做『諦』。能成就三種意義利益的意義。測云說：『諦』有兩種意義。一是，一切諸法不捨棄自身本性的意義是『諦』的意義。所以《遺教經》說，佛說的四諦不可改變。二是，能產生清凈智慧的意義。第四部分關於四諦分別二諦。這裡的意思是，滅諦和道諦乃至勝義諦，苦諦和集諦。由於它們共同的相，三受（三受：苦受、樂受、不苦不樂受）等都是行苦（行苦：佛教術語，指世間一切遷流變異的現象所帶來的苦）的一種味道，所以是勝義諦。如果差別來說，苦受是，其餘集等不是。就是由於自性差別，所以叫做世俗諦。世俗諦如同七十四有四種。一是世俗世俗諦。如說床、坐、軍、林、瓶，名為世世事。二是道理世俗。所謂蘊、界、處等道理世俗。三是證得世俗。所謂四沙門果（四沙門果：佛教術語，指須陀洹果、斯陀含果、阿那含果、阿羅漢果）。四是勝義世俗。所謂說人無我等。現在這裡根據道理世世俗，是世俗諦。因為自性差別。以此推知西方勝義諦也有四種。一是道理勝義諦。所謂蘊等道理不是真如。

【English Translation】 English version Arising the contemplation of impermanence (行: practice), one then relies on that emptiness to cultivate the absence of wishes (無愿: the desire to not be attached to anything in the world). The absence of wishes and emptiness, revolving back and forth, cultivate each other. Among the previous sixteen aspects of contemplation, the one that speaks of emptiness first is based on those who have already cultivated the practice of emptiness and no-self. Next, one arises the contemplation of suffering, impermanence, etc. Therefore, emptiness is spoken of first, and then the absence of wishes. The second part below clarifies the order of the Four Noble Truths. There are two 'furthermore' (複次: furthermore). In the first 'furthermore', the principle is stated first, and then a metaphor is used. The so-called 'because of this, suffering, this last is the first, etc.' means that because of the pressure, the Truth of Suffering is the first. Just as suffering is due to the Truth of Accumulation, because there is a cause, there is an effect. Because of realizing the Truth of Cessation, there is joy, just like the joy of cessation. Like the joy of cessation, there is the Truth of the Path. In the second 'furthermore', the principle is distinguished by metaphor, which is the order of practice. The third part clarifies the meaning of the Four Noble Truths. Jingyun said: 'The meaning of the aspect that is not abandoned' means that true suffering cannot be turned into joy, and even the path to extinguishing suffering is indeed the true path. This is based on the true meaning of 'Truth', then the meaning of abandonment is the meaning of 'Truth'. Because of observing this, reaching the meaning of purity and ultimate is the meaning of 'Truth'. That is, what can produce non-inverted enlightenment is called 'Truth'. The meaning of being able to achieve the three meanings of benefit. Ceyun said: 'Truth' has two meanings. First, the meaning that all dharmas do not abandon their own nature is the meaning of 'Truth'. Therefore, the Last Teaching Sutra says that the Four Noble Truths spoken by the Buddha cannot be changed. Second, the meaning of being able to generate pure wisdom. The fourth part is about the Four Noble Truths distinguishing the Two Truths. The meaning here is that the Truth of Cessation and the Truth of the Path, and even the ultimate truth, the Truth of Suffering and the Truth of Accumulation. Because of their common aspects, the three feelings (三受: painful feeling, pleasant feeling, neither painful nor pleasant feeling), etc. are all a taste of suffering of formation (行苦: the suffering of formation, referring to the suffering brought about by the phenomena of all changes in the world), so it is the ultimate truth. If distinguished, painful feeling is, and the rest of accumulation, etc. are not. That is, due to the difference in nature, it is called conventional truth. Conventional truth is like seventy-four having four types. One is conventional conventional truth. For example, saying bed, seat, army, forest, bottle, is called worldly matters. The second is the conventional truth of reason. The so-called aggregates, realms, places, etc. are the conventional truth of reason. The third is the conventional truth of attainment. The so-called four fruits of a śrāmaṇa (四沙門果: the four fruits of a śrāmaṇa, referring to Srotaāpanna, Sakrdāgāmin, Anāgāmin, Arhat). The fourth is the ultimate conventional truth. The so-called saying that people have no self, etc. Now here, according to the conventional conventional truth of reason, it is the conventional truth. Because of the difference in nature. From this, it can be inferred that the ultimate truth of the West also has four types. One is the ultimate truth of reason. The so-called aggregates, etc. are not tathatā.

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。二證得勝義。謂四沙門果。三勝義勝義。謂入真觀一味真如。四世俗勝義。謂觀一切為苦行相。此中約世俗勝義說是勝義。依毗婆沙云。四諦皆有二諦之義。如說人天男女等是世俗等苦諦。苦無常空無我是勝義諦。如說父母能生養等是世俗集諦。因集生緣是勝義諦。如說如城如園所遊觀處名世俗滅諦。說滅正妙離是勝義諦。如說如石城如花如水是世俗道諦。加行於是勝義諦。彼說世俗即當此中初門世俗。勝義即當此中第二勝義。第五明知斷證修中。既遍知苦即遍知集等者。景雲。煩惱業種更無別體即是賴耶苦諦所攝。故遍知苦即遍知集。測云。今依此文苦集二諦。一體義分還同薩婆多解。今雲集必是苦。未是必集。但以集必是苦。故云既遍知苦即遍知集。由彼苦諦集諦故。第六明諦現觀中。初總問答辨體及顯數。后別解釋。初中。基云。依三藏言。于諸諦中決定智慧謂思現觀。及彼因者謂有漏見道以前信。彼相應者謂無漏信。彼共有者謂戒現觀。若作此攝攝現觀不盡。又此中文及彼因者即于諦決定之因豈是無無漏信之因耶。若爾彼共有是□雜之彼耶。今別解云。決定智慧即是智諦及邊究竟現觀等三種。皆緣諦生故。及彼因者思現觀。是智諦之因故。若如勝軍即此以為苦法忍之正因等。護法護月等合之釋。準知。彼相

【現代漢語翻譯】 二、證得勝義（Paramārtha，究竟真實）。指四沙門果（Śrāmaṇyaphala，聲聞乘的四種果位：須陀洹果、斯陀含果、阿那含果、阿羅漢果）。 三、勝義勝義。指進入真觀（real contemplation），體驗到一味真如（Tathātā，事物的真實本性）。 四、世俗勝義。指觀察一切事物皆為苦行之相。 此處依據世俗勝義來說是勝義。 依據《毗婆沙論》（Vibhasa）所說，四諦（catvāri āryasatyāni，苦、集、滅、道）皆有二諦（兩條真理：世俗諦和勝義諦）的含義。例如，說人、天、男女等是世俗的苦諦（duḥkha satya，關於痛苦的真理）。苦、無常、空、無我是勝義諦。 例如，說父母能夠生育養育等是世俗的集諦（samudaya satya，關於痛苦根源的真理）。因、集、生、緣是勝義諦。 例如，說如城、如園所遊觀之處名為世俗的滅諦（nirodha satya，關於痛苦止息的真理）。說滅、正、妙、離是勝義諦。 例如，說如石城、如花、如水是世俗的道諦（mārga satya，關於達到痛苦止息的道路的真理）。加行於此是勝義諦。 他們說世俗即相當於此中初門（第一種解釋）的世俗，勝義即相當於此中第二勝義（第二種解釋）的勝義。 第五，闡明知、斷、證、修中，既然普遍知曉了苦，就普遍知曉了集等。景法師說，煩惱業種更沒有別的本體，就是阿賴耶識（Ālaya-vijñāna，含藏識）所攝的苦諦。所以普遍知曉了苦，就普遍知曉了集。 測法師說，現在依據此文，苦集二諦，一體義分，還和薩婆多部（Sarvāstivāda，一切有部）的解釋相同。現在說集必定是苦，但苦未必是集。但因為集必定是苦，所以說既然普遍知曉了苦，就普遍知曉了集。因為彼苦諦、集諦的緣故。 第六，闡明諦現觀（truth Abhisamaya，對四聖諦的現觀）中，先總問答辨別體性以及顯示數量，後分別解釋。最初的部分，窺基法師說，依據三藏（Tripiṭaka，佛教經典的總稱）所說，對於諸諦中決定的智慧稱為思現觀（thought Abhisamaya），以及它的因，指有漏見道（見道，佛教修行階段）以前的信，與它相應的指無漏信，與它共有的指戒現觀。如果這樣攝取，攝取現觀就不完全了。而且此中文句『及彼因者』，即對於諦決定之因，豈是無無漏信之因嗎？如果這樣，『彼共有』是□雜的『彼』嗎？現在分別解釋說，決定智慧即是智諦（wisdom truth）以及邊究竟現觀（edge ultimate Abhisamaya）等三種，都是緣諦而生。以及它的因，思現觀，是智諦的因的緣故。如果像勝軍的說法，即以此作為苦法忍（Kṣānti，安忍）的正因等。護法、護月等合起來解釋，可以推知彼相。

【English Translation】 2. Attaining Paramārtha (Ultimate Truth). This refers to the four Śrāmaṇyaphala (the four fruits of the contemplative life: Srota-apanna, Sakridagamin, Anagamin, and Arhat). 3. Paramārtha of Paramārtha. This refers to entering into true contemplation and experiencing the one flavor of Tathātā (Suchness, the true nature of things). 4. Conventional Paramārtha. This refers to observing all things as aspects of ascetic practice. Here, 'Paramārtha' is spoken of based on conventional Paramārtha. According to the Vibhasa, the four āryasatyāni (the Four Noble Truths: suffering, origin, cessation, and path) all have the meaning of the two truths (two levels of truth: conventional and ultimate). For example, saying that people, devas, men, and women are conventional duḥkha satya (the truth of suffering). Suffering, impermanence, emptiness, and non-self are ultimate truth. For example, saying that parents can give birth and nurture is conventional samudaya satya (the truth of the origin of suffering). Cause, accumulation, arising, and condition are ultimate truth. For example, saying that places like cities and gardens where one travels and observes are called conventional nirodha satya (the truth of the cessation of suffering). Saying cessation, correctness, subtlety, and detachment are ultimate truth. For example, saying that things like stone cities, flowers, and water are conventional mārga satya (the truth of the path to the cessation of suffering). Effort applied to this is ultimate truth. They say that conventional truth is equivalent to the initial explanation of conventional truth here, and ultimate truth is equivalent to the second explanation of ultimate truth here. 5. In clarifying knowing, abandoning, realizing, and cultivating, since one universally knows suffering, one universally knows the origin, etc. Jingyun says that the seeds of afflictions and karma have no separate substance; they are included within the duḥkha satya of the Ālaya-vijñāna (storehouse consciousness). Therefore, universally knowing suffering is universally knowing the origin. Ce Yun says that, according to this text, the two truths of suffering and origin are one in essence and divided in meaning, which is the same as the Sarvāstivāda's (the "All Exists" school) explanation. Now it is said that the origin is necessarily suffering, but suffering is not necessarily the origin. However, because the origin is necessarily suffering, it is said that since one universally knows suffering, one universally knows the origin, because of those truths of suffering and origin. 6. In clarifying the truth Abhisamaya (direct realization of the truths), first there is a general question and answer to distinguish the nature and show the number, and then there is a separate explanation. In the initial part, Kuiji says that, according to the Tripiṭaka (the three baskets of Buddhist scriptures), the decisive wisdom regarding the truths is called thought Abhisamaya, and its cause refers to the faith before the stage of seeing the path (the path of seeing, a stage in Buddhist practice) with outflows, what corresponds to it refers to faith without outflows, and what is shared with it refers to the precept Abhisamaya. If one includes it in this way, the inclusion of Abhisamaya is not complete. Moreover, the phrase 'and its cause' in this text refers to the cause of deciding on the truth; is it not the cause of faith without outflows? If so, is 'what is shared with it' a mixed 'it'? Now, separately explaining, decisive wisdom is the wisdom truth and the edge ultimate Abhisamaya, etc., all three of which arise from the truth. And its cause, thought Abhisamaya, is the cause of the wisdom truth. If it is like Shengjun's explanation, then this is taken as the direct cause of the Kṣānti (patience) of the suffering Dharma. According to the combined explanations of Dharmapala, Dharmachandra, etc., one can infer that appearance.

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應者。謂無漏信觀時是心心所法故依等故名曰相應。無漏勝者。隱有漏信而不論。共有法者。即戒即戒現觀。此但名彼共有因故。若爾。何故先說智諦等耶。此中初問諦現觀有幾。今正答。緣諦之現觀謂智諦及邊究竟等。余非正現觀。若是思現觀因故名現觀。信從相應得名現觀。戒是苦有等名現觀。非正現觀。故今不次越次而答。以初正出現觀體故。如余處說。先明思信等者。此位地分意耳故不同也。此中六現觀如下文自當廣辨。景雲。此中邊現觀與見道邊修世俗智體則不得。相即以見道修智體是有漏。修位方起。如十六卷云。方便地中聞思修等所有種子。今在見道修令清凈名得此智而不現前。以見道十六心剎那無容得起世間心故。修后位中方起在前。若邊現觀體是無漏后得智攝位在見道。即是彼說見道十六剎那等。次別釋中第二現觀文。景雲。由於實義已決定者。修慧相應信也。及聞所成決定智慧者。彼信是入佛法初門。聞慧即居三慧之首。取信同行中間所成慧名信現觀。此依俱轉出信觀體。基云。若據實此信通漏無漏。此中但據無漏勝者為言。何以智者。以有漏中說聞慧故。故思慧前初緣教心先聞慧故。此中隱有漏論聞慧也。若然。聞慧何不別立耶。義曰。若據初緣諦要信為導首。即信用增者以簡擇法為勝即思慧

【現代漢語翻譯】 現代漢語譯本 應答者說，當無漏的信（Śrāddha，對佛法的信心）和觀（Vipaśyanā，內觀）同時生起時，因為心和心所法（Citta-caitasika dharmas，心理活動及其屬性）相互依存，所以稱為相應（Samprayukta，相應）。無漏的信更為殊勝，因此隱去了有漏的信而不討論。共有法（Sahabhū dharma，共同生起的法）指的是戒（Śīla，戒律）和戒的現觀（Abhisamaya，現觀）。這裡僅僅是因為戒是現觀的共同原因，所以這樣稱呼。如果這樣，為什麼先前要說智（Jñāna，智慧）、諦（Satya，真諦）等呢？這裡最初的問題是，對諦的現觀有幾種。現在正式回答，緣于諦的現觀指的是智諦以及邊究竟等。其餘的不是真正的現觀。如果是思現觀（Cintābhāvanā abhisamaya，通過思維修習而獲得的現觀）的原因，所以稱為現觀。信從相應而得名現觀。戒是苦有等，所以稱為現觀，但不是真正的現觀。因此現在不是按順序回答，而是越過順序來回答，因為最初出現的是真正的現觀的本體。如同其他地方所說，先說明思、信等，是因為這是位、地、分的意圖，所以不同。這裡有六種現觀，下文會詳細辨析。景法師說，這裡的邊現觀（Upacāra-abhisamaya，近行現觀）與見道（Darśana-mārga，見道）邊的修世俗智（Laukika-jñāna，世俗智慧）的本體並不相同，因為見道修習的智慧本體是有漏的，在修習的階段才生起。如同第十六卷所說，在方便地（Upāya-bhūmi，方便地）中，聞（Śruta，聽聞）、思（Cintā，思考）、修（Bhāvanā，修習）等所有的種子，現在在見道中修習使之清凈，名為獲得此智，但並不現前，因為見道的十六個心剎那沒有容納世間心的空間。在修習的后位中才生起在前。如果邊現觀的本體是無漏的后得智（Pṛṣṭhalabdha-jñāna，后得智）所攝，位在見道，那就是他所說的見道十六剎那等。接下來在分別解釋中，第二現觀文中，景法師說，由於對實義已經決定，這是與修慧（Bhāvanā-prajñā，修慧）相應的信。以及通過聽聞所成就的決定智慧，這種信是進入佛法的最初之門，聽聞的智慧居於三慧（聞、思、修）之首。取信和同行中間所成就的智慧，名為信現觀。這是依據共同運轉來闡述信觀的本體。基法師說，如果根據實際情況，這種信貫通有漏和無漏。這裡僅僅根據無漏的殊勝者來說。為什麼是智呢？因為在有漏中說了聽聞的智慧。所以在思慧之前，最初緣于教法的心先是聽聞的智慧。這裡隱去了有漏而討論聽聞的智慧。如果這樣，為什麼聽聞的智慧不單獨設立呢？義法師說，如果根據最初緣于諦，需要以信為引導，即信的力量增強，以簡擇法（Dharma-pravicaya，選擇法）為殊勝，那就是思慧。

【English Translation】 English version The respondent says that when the uncontaminated faith (Śrāddha, faith in the Buddha's teachings) and insight (Vipaśyanā, introspection) arise simultaneously, they are called 'associated' (Samprayukta) because the mind and mental factors (Citta-caitasika dharmas, mental activities and their attributes) are interdependent. Uncontaminated faith is more excellent, so contaminated faith is hidden and not discussed. 'Common dharmas' (Sahabhū dharma, co-arising dharmas) refer to precepts (Śīla, moral discipline) and the direct realization (Abhisamaya) of precepts. Here, it is only called that because precepts are the common cause of direct realization. If so, why were wisdom (Jñāna, knowledge), truths (Satya, the Four Noble Truths), etc., mentioned earlier? The initial question here is, how many kinds of direct realization are there regarding the truths? Now, the formal answer is that direct realization based on the truths refers to the wisdom of the truths and the ultimate limit, etc. The rest are not true direct realizations. If it is the cause of contemplation-based direct realization (Cintābhāvanā abhisamaya, direct realization obtained through contemplation and cultivation), it is called direct realization. Faith is named direct realization from association. Precepts are 'existence of suffering,' etc., so they are called direct realization, but they are not true direct realization. Therefore, the answer is not given in order, but out of order, because the true essence of direct realization appears first. As it is said elsewhere, the reason for explaining contemplation, faith, etc., first is because this is the intention of position, ground, and division, so it is different. There are six kinds of direct realization here, which will be explained in detail later. Master Jing said that the 'borderline direct realization' (Upacāra-abhisamaya, access concentration) here is not the same as the worldly wisdom (Laukika-jñāna, mundane knowledge) cultivated on the edge of the path of seeing (Darśana-mārga, the path of seeing the truth), because the essence of the wisdom cultivated on the path of seeing is contaminated, and it only arises in the stage of cultivation. As it is said in the sixteenth volume, all the seeds of hearing (Śruta, listening), thinking (Cintā, thinking), and cultivation (Bhāvanā, cultivation) in the expedient ground (Upāya-bhūmi, the ground of skillful means) are now cultivated and purified in the path of seeing, and are called obtaining this wisdom, but they do not appear, because the sixteen moments of the path of seeing have no room for worldly mind. It only arises in the later stage of cultivation. If the essence of borderline direct realization is included in the uncontaminated subsequent wisdom (Pṛṣṭhalabdha-jñāna, wisdom attained after liberation), and its position is in the path of seeing, then that is what he said about the sixteen moments of the path of seeing, etc. Next, in the separate explanation, in the second direct realization text, Master Jing said that because the true meaning has already been determined, this is the faith corresponding to cultivation wisdom (Bhāvanā-prajñā, wisdom of cultivation). And the decisive wisdom achieved through hearing, this faith is the first gate to enter the Buddha's teachings, and the wisdom of hearing is at the head of the three wisdoms (hearing, thinking, and cultivation). The wisdom achieved between faith and the same practice is called 'faith direct realization.' This is based on common operation to explain the essence of faith insight. Master Ji said that, according to the actual situation, this faith penetrates both contaminated and uncontaminated. Here, it is only based on the superior of the uncontaminated. Why is it wisdom? Because the wisdom of hearing is mentioned in the contaminated. Therefore, before the wisdom of thinking, the mind that first relies on the teachings is first the wisdom of hearing. Here, the contaminated is hidden and the wisdom of hearing is discussed. If so, why is the wisdom of hearing not established separately? Master Yi said that, according to the first reliance on the truth, faith is needed as a guide, that is, the power of faith is enhanced, and the selection of dharmas (Dharma-pravicaya, discrimination of dharmas) is superior, that is, the wisdom of thinking.

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勝故。唯據信及與思聞慧即信中攝。修修慧通有漏。無漏勝者是智諦等收。有漏何如。如聞慧說。用非增故亦在信中收。此未見文。聞慧信中將此文為證也。即以聞信二法為體。然信義初增聞從信說。此中智諦等唯約見道初得為論。然下文亦有勝道等。至無學位總名究竟觀。第三現中言不作律儀者。即定道共戒。由此戒力。於三惡趣得非擇滅畢竟不生。第四現觀中。初問。次解。后結。解中。初出觀體。后隨義分別。前中。景雲。謂于加行道中先集資糧極圓滿故者。此遠方便在順解脫分位名為資糧。又善方便磨瑩心故者。謂抉擇分學觀四諦漸已明利。是近方便。從世間順抉擇分邊際善根無間等已下出根本。謂從世第一法無間初入見道緣人空。如法起下品無分別智名法緣心生。除人執上品粗重。次觀法空。如起中品無分別智。斷法執上品粗重。第三雙觀二空。如法起無分別智。雙斷二執下品粗重。然此三心。解者不定。一說三心是真見道以前先於前數習方便先觀人空次觀法空后雙二空。后入見道雖無分別由數習力任運解。然先觀人空如除人執上品。次觀法空如除法執上品。后雙觀二空如斷一執下品。第二釋云。三心非真見道。但是欲入見道前方便觀。后入真見道唯一念心頓斷一切二執煩惱。出真見道。后智心中及觀所證

【現代漢語翻譯】 現代漢語譯本 勝故（殊勝的緣故）。唯據信及與思聞慧（通過思維和聽聞獲得的智慧）即信中攝（都包含在『信』之中）。修修慧通有漏（通過修行獲得的智慧，可以通達有漏法）無漏勝者是智諦等收（無漏的殊勝智慧，被『智』、『諦』等所包含）。有漏何如（有漏的智慧又如何呢）？如聞慧說（就像通過聽聞獲得的智慧所說的那樣）。用非增故亦在信中收（因為其作用沒有超過『信』，所以也包含在『信』之中）。此未見文（這裡沒有見到相關的經文）。聞慧信中將此文為證也（在關於通過聽聞獲得的智慧和『信』的討論中，將這段文字作為證據）。即以聞信二法為體（就是以聽聞和『信』這兩種法為本體）。然信義初增聞從信說（然而『信』的意義最初是增長的，聽聞是從『信』的角度來說的）。此中智諦等唯約見道初得為論（這裡所說的『智』、『諦』等，只是就見道最初獲得時的情況進行討論）。然下文亦有勝道等（然而下文也有關於勝道等的內容）。至無學位總名究竟觀（到達無學位的，總稱為究竟觀）。 第三現中言不作律儀者（第三現觀中說不作律儀，指的是）。即定道共戒（即禪定之道所共有的戒律）。由此戒力（依靠這種戒律的力量）。於三惡趣得非擇滅畢竟不生（對於三惡趣，能夠獲得非擇滅，畢竟不會再生於其中）。第四現觀中（在第四現觀中）。初問（首先是提問）。次解（然後是解釋）。后結（最後是總結）。解中（在解釋中）。初出觀體（首先是闡述觀的本體）。后隨義分別（然後根據意義進行分別）。前中（在前面闡述觀的本體中）。景雲（景法師說）。謂于加行道中先集資糧極圓滿故者（指的是在加行道中，先積累資糧，使其達到非常圓滿的程度）。此遠方便在順解脫分位名為資糧（這種遙遠的方便，在順解脫分位中，被稱為資糧）。又善方便磨瑩心故者（又說善巧的方便能夠磨練心性），謂抉擇分學觀四諦漸已明利（指的是在抉擇分中，學習觀察四諦，逐漸變得明利）。是近方便（這是近方便）。從世間順抉擇分邊際善根無間等已下出根本（從世間順抉擇分的邊際善根無間等以下，闡述根本）。謂從世第一法無間初入見道緣人空（指的是從世第一法無間，最初進入見道，以人空為所緣）。如法起下品無分別智名法緣心生（如法生起下品的無分別智，名為法緣心生）。除人執上品粗重（去除對人的執著，以及上品粗重的煩惱）。次觀法空（然後觀察法空）。如起中品無分別智（如生起中品的無分別智）。斷法執上品粗重（斷除對法的執著，以及上品粗重的煩惱）。第三雙觀二空（第三，同時觀察人空和法空）。如法起無分別智（如法生起無分別智）。雙斷二執下品粗重（同時斷除對人、法二執的下品粗重煩惱）。然此三心（然而這三種心）。解者不定（解釋者對此有不同的看法）。一說三心是真見道以前先於前數習方便先觀人空次觀法空后雙二空（一種說法是，這三種心不是真正的見道，而是在進入見道之前，先通過多次練習方便法門，先觀察人空，再觀察法空，最後同時觀察人空和法空）。后入見道雖無分別由數習力任運解（之後進入見道，雖然沒有分別，但由於多次練習的力量，自然而然地理解）。然先觀人空如除人執上品（然而先觀察人空，就像去除對人的執著中的上品）。次觀法空如除法執上品（然後觀察法空，就像去除對法的執著中的上品）。后雙觀二空如斷一執下品（之後同時觀察人空和法空，就像斷除一種執著的下品）。第二釋云（第二種解釋說）。三心非真見道（這三種心不是真正的見道）。但是欲入見道前方便觀（而是想要進入見道之前的方便觀）。后入真見道唯一念心頓斷一切二執煩惱（之後進入真正的見道，只有一個念頭，就頓然斷除一切對人、法的二執煩惱）。出真見道（出離真正的見道）。后智心中及觀所證（在後得智心中，以及觀察所證得的境界）。

【English Translation】 English version Because of superiority (superior reason). Only according to faith and the wisdom of thinking and hearing, that is, included in faith. Cultivating wisdom can penetrate the contaminated (with outflows). The superior uncontaminated (without outflows) is collected by wisdom, truth, etc. What about the contaminated? Like the wisdom of hearing says. Because the function is not increased, it is also collected in faith. This text has not been seen. In the wisdom of hearing and faith, this text is used as evidence. That is, taking the two dharmas of hearing and faith as the body. However, the meaning of faith is initially increased, and hearing is spoken from faith. Here, wisdom, truth, etc., are only discussed in terms of the initial attainment of the path of seeing. However, there are also superior paths, etc., in the following text. Reaching the stage of no learning is generally called ultimate observation. In the third present, it is said that those who do not make precepts refer to the precepts shared by the path of meditation. Because of the power of these precepts, one can obtain non-selective cessation in the three evil realms and will never be born there again. In the fourth present observation, first is the question, then the explanation, and finally the conclusion. In the explanation, first the body of the observation is presented, and then it is distinguished according to the meaning. In the former, Jingyun (Jing Master) said, 'It means that in the path of practice, one first accumulates resources to the extreme perfection.' This distant expedient is called resources in the stage of following liberation. Also, 'Because good expedients polish the mind,' it means that the four truths are gradually clarified and sharpened in the stage of decisive division. This is a near expedient. From the worldly sequential decisive division, the root of goodness at the boundary, without interruption, etc., the root is presented. It means that from the worldly first dharma without interruption, one initially enters the path of seeing, taking the emptiness of persons as the object. Like the dharma arises, the inferior non-discriminating wisdom is called the arising of the dharma-conditioned mind. Removing the coarse and heavy attachment to persons, next one observes the emptiness of dharmas. Like the middle-grade non-discriminating wisdom arises, cutting off the coarse and heavy attachment to dharmas. Third, one observes the emptiness of both simultaneously. Like the dharma arises, the non-discriminating wisdom simultaneously cuts off the inferior coarse and heavy attachments to both. However, the interpreters of these three minds are uncertain. One says that the three minds are before the true path of seeing, first practicing expedients in the previous number, first observing the emptiness of persons, then observing the emptiness of dharmas, and then observing the emptiness of both simultaneously. After entering the path of seeing, although there is no discrimination, it is understood effortlessly due to the power of repeated practice. However, first observing the emptiness of persons is like removing the superior attachment to persons. Next, observing the emptiness of dharmas is like removing the superior attachment to dharmas. Later, observing the emptiness of both simultaneously is like cutting off the inferior attachment to one. The second explanation says that the three minds are not the true path of seeing, but rather the expedient observation before wanting to enter the path of seeing. After entering the true path of seeing, with only one thought, one suddenly cuts off all the afflictions of the two attachments. Leaving the true path of seeing, in the subsequent wisdom mind and observing what is attained.

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二空所顯真如及所斷二執起彼三心。后名相見道。假設真觀有三心者。但就一味境智義說三心。下釋異名。止觀雙脩名為雙運。基述三藏云。遣有情假者。是方便道中行也。法緣心生者。無間道心生從因為論。由無間道不別作有情假觀等故。那爛陀寺海慧論師釋此三心。非準菩薩見道。亦是二乘。所以者何。初別觀法上無我故作無我行觀。名遣有情假。次空行遣屬我法假。除我所執。名第二遣法假。第三假我及屬我法。重觀我我所下品空故。名遍遣二假。然今取唯大乘為勝。西國諸德釋此論文自有三說。第一解。初心正斷人執上品。次心正斷法執中品。對人名中品。人執名上品準此可解。後心斷前二品習氣。故三心中前二名無間道。后一名解脫道。第二解。人法二執各有二品。初心斷人執初品次心斷法執初品後心雙斷二執后品。然人法相對。故初名上品次名中品。更有第四心名解脫道。第三解。見道有二。一真見道頓證二空頓斷二障。二相見道即三心十六心等是后得智重證見道所斷煩惱假名斷也。此中若等入無相見道。次出三心。二乘入見道。出十六心。第二隨義分別。中有五句。一當知此諸心唯緣非安立諦境者。即知見道三心雖復約詮言緣人假及法等。理實唯緣真如非安立境。二云前二心法智相應第三心類智相應者

【現代漢語翻譯】 現代漢語譯本 二空（人空和法空）所顯現的真如（事物本來的真實狀態）以及所斷除的二執（我執和法執），引發了這三種心（無間道心、解脫道心、勝進道心）。之後被稱為相見道（通過觀相而證悟真理的階段）。假設真觀（真實的觀照）有三種心，那只是就一味（平等無差別）的境智（所觀之境與能觀之智）的意義上來說的三心。下面解釋不同的名稱。止觀雙修稱為雙運（止觀兩者同時並用）。 窺基法師在《瑜伽師地論》的註釋中說，『遣有情假』（破除眾生虛假存在之見）是在方便道（為達到最終解脫所採取的手段）中修行的。『法緣心生』（以法為緣而生起的心）是指無間道心（直接斷除煩惱的心）的生起，是從因的角度來說的。因為無間道心不會另外再作有情假觀等觀行。那爛陀寺的海慧論師解釋這三種心，並非是依據菩薩的見道位（菩薩證悟真理的階段），而是依據二乘（聲聞乘和緣覺乘）。為什麼這麼說呢？最初分別觀法上的無我，因此作無我行觀，稱為『遣有情假』。其次，空行（以空性為基礎的修行）破除屬於我和法的虛假，去除我所執（對屬於我的事物的執著），稱為第二『遣法假』。第三，對虛假的我和屬於我的法，重新觀照我我所（我和我所有）的下品空性，因此稱為『遍遣二假』。然而，現在我們認為唯有大乘（菩薩乘）更為殊勝。 西國（印度）的諸位德高望重的法師對這段論文的解釋有三種說法。第一種解釋是，最初的心（無間道心）正是斷除人執（對自我的執著）的上品。其次的心（解脫道心）正是斷除法執（對法的執著）的中品。相對於人執來說，稱為中品，人執稱為上品，可以依此理解。後面的心（勝進道心）斷除前面兩種心的習氣。因此，三種心中，前兩種稱為無間道，后一種稱為解脫道。 第二種解釋是，人執和法執各有兩種品類。最初的心斷除人執的初品，其次的心斷除法執的初品，後面的心同時斷除兩種執著的后品。然而，人法相對，因此最初稱為上品，其次稱為中品。還有第四種心，稱為解脫道。 第三種解釋是，見道有二種。一種是真見道（直接證悟真理的階段），頓證二空（人空和法空），頓斷二障（煩惱障和所知障）。另一種是相見道，也就是三種心、十六心等，是后得智（證悟真理后所獲得的智慧）重新證悟見道所斷的煩惱假名斷。這裡如果等同於進入無相見道（不執著于任何相的見道），其次是出三心。二乘進入見道，出十六心。 第二，隨義分別（根據意義進行分別），中有五句。第一句是『當知此諸心唯緣非安立諦境者』，也就是要知道見道的三種心，雖然說是緣人假（虛假的人）及法等，但實際上只是緣真如（事物的真實狀態），而不是安立諦境（建立在概念上的真理）。第二句是『云前二心法智相應第三心類智相應者』

【English Translation】 English version The Suchness (Tathata) revealed by the two emptinesses (emptiness of self and emptiness of phenomena) and the two attachments (attachment to self and attachment to phenomena) that are severed, give rise to these three minds (Anantarya-marga-citta, Vimukti-marga-citta, Visesa-marga-citta). Afterwards, it is called the Appearance Path (seeing the truth through appearances). If it is assumed that true contemplation has three minds, then it is only in terms of the meaning of the one taste (equality and non-duality) of the object and wisdom (the object of contemplation and the wisdom that contemplates) that we speak of three minds. The following explains different names. The dual cultivation of Samatha and Vipassana is called Dual Union. Kuei-chi in his commentary on the Yogacarabhumi-sastra says, 'Dispelling the provisional existence of sentient beings' is practicing in the Expedient Path (means taken to reach ultimate liberation). 'The mind arising from the condition of Dharma' refers to the arising of the Anantarya-marga-citta (mind of immediate cessation), speaking from the perspective of cause. Because the Anantarya-marga-citta does not separately engage in contemplations such as the provisional existence of sentient beings. The Acharya Haihui of Nalanda Monastery explains these three minds not according to the Bodhisattva's Path of Seeing (stage of enlightenment for Bodhisattvas), but according to the Two Vehicles (Sravaka and Pratyekabuddha). Why is this so? Initially, separately contemplating the non-self on the Dharma, therefore engaging in the contemplation of non-self, is called 'dispelling the provisional existence of sentient beings'. Secondly, the empty practice dispels the falsity of self and Dharma, removing the attachment to what belongs to me, is called the second 'dispelling the provisional existence of Dharma'. Thirdly, regarding the false self and the Dharma that belongs to me, re-contemplating the lower-grade emptiness of self and what belongs to me, is therefore called 'completely dispelling the two falsities'. However, now we consider only the Mahayana (Bodhisattva Vehicle) to be superior. The virtuous masters of the Western Country (India) have three interpretations of this passage. The first interpretation is that the initial mind (Anantarya-marga-citta) precisely severs the highest grade of attachment to self (Atmagraha). The second mind (Vimukti-marga-citta) precisely severs the middle grade of attachment to Dharma (Dharmagraha). Relative to the attachment to self, it is called the middle grade; the attachment to self is called the highest grade, which can be understood accordingly. The subsequent mind (Visesa-marga-citta) severs the habitual tendencies of the previous two grades. Therefore, among the three minds, the first two are called Anantarya-marga (path of immediate cessation), and the last one is called Vimukti-marga (path of liberation). The second interpretation is that the attachment to self and the attachment to Dharma each have two grades. The initial mind severs the initial grade of attachment to self, the second mind severs the initial grade of attachment to Dharma, and the subsequent mind simultaneously severs the later grades of the two attachments. However, relative to self and Dharma, the initial is called the highest grade, and the second is called the middle grade. There is also a fourth mind, called Vimukti-marga (path of liberation). The third interpretation is that there are two types of Path of Seeing. One is the True Path of Seeing (stage of direct enlightenment), which instantaneously realizes the two emptinesses (emptiness of self and emptiness of phenomena) and instantaneously severs the two obscurations (afflictive obscurations and cognitive obscurations). The other is the Appearance Path of Seeing, which is the three minds, sixteen minds, etc., and is the subsequent wisdom (wisdom gained after enlightenment) re-realizing the nominal severance of afflictions severed by the Path of Seeing. Here, if it is equivalent to entering the Path of Seeing without characteristics (seeing the path without attachment to any characteristics), then next comes the emergence of the three minds. The Two Vehicles enter the Path of Seeing and produce sixteen minds. Secondly, distinguishing according to meaning, there are five sentences. The first sentence is 'It should be known that these minds only relate to the realm of non-established truth', which is to know that although the three minds of the Path of Seeing are said to relate to the provisional existence of persons and dharmas, in reality they only relate to Suchness (the true state of things), not to the realm of established truth (truth established on concepts). The second sentence is 'It is said that the first two minds correspond to Dharma-wisdom, and the third mind corresponds to Class-wisdom.'

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。對法第九言三心皆是法智者以同觀諸法真如故。此論以第三雙觀二空所顯真如智是前二心單觀之類。故云類智。三云又即由此心勢力故者。景雲。由真見道勢力能生第二相見道。觀下上八諦苦等智生。此相見道從真見道後起名第二。依真見道出已修起此觀。名邊現觀。緣安立諦相。名相見道。泰云。何以見頭數不同者。即修行者別起觀不同故。如契經云。泥洹是真實寶。眾生以種種門入。測云。由三心故十六心生。將知一人具起三心。四云即前三心並止觀品能詮見斷煩惱寂滅成者。現證見斷惑滅無為。五云能得永滅一切煩惱及所依事出世道者。景雲。由見道力能引金剛最後學道永滅修惑。修惑既盡當報不生。名所依事。滅生死法盡果頓成。為出世道。景雲。此但據見道一切盡。非無學也。所依事者。謂五蘊為見道惑所招者。或此是金剛心。第五現觀中。初正辨邊現觀體。后對第四現觀辨其差別。前中。初問。次解。后結。解中。有七句。初云謂此現觀后所得智名現觀邊智者。此出體也。謂從真觀後邊起相見道。名邊現觀。二云當知此智等者。此辨分位。觀知邊觀。從真第三心無間後方現在前。三云緣先世智曾所觀察等者。辨緣境門。此有二說。一云緣緣見道前暖等曾所觀察欲界下色無色上二地煩惱即苦集諦。及二謂

【現代漢語翻譯】 現代漢語譯本 。對法第九言，三心皆是法智者，以共同觀察諸法真如的緣故。此論認為，以第三雙觀二空所顯現的真如智，是前二心單觀的同類，所以說是『類智』。三云：『又即由此心勢力故』。景雲：由真見道的勢力，能夠產生第二相見道，觀察下上八諦（苦諦等）的智慧產生。此相見道從真見道之後生起，名為『第二』。依靠真見道出生后，才開始修起此觀，名為『邊現觀』，緣于安立諦的相，名為『相見道』。泰云：『何以見頭數不同者』，即修行者別起觀不同之故。如契經云：『泥洹（涅槃）是真實寶，眾生以種種門入。』測云：由三心故，十六心生，將知一人具起三心。四云：『即前三心並止觀品能詮見斷煩惱寂滅成者』，現證見斷惑滅無為。五云：『能得永滅一切煩惱及所依事出世道者』。景雲：由見道力，能引導金剛最後學道，永遠滅除修惑。修惑既然滅盡，當受的果報不再產生，名為『所依事』。滅生死法，盡果頓成，為出世道。景雲：此但根據見道一切盡，並非無學。所依事，指的是五蘊為見道惑所招感者。或者此是金剛心，第五現觀中，初正辨邊現觀的體性，后對第四現觀辨別其差別。前中，初問，次解，后結。解中，有七句。初云：『謂此現觀后所得智名現觀邊智者』，此出體也。謂從真觀後邊起相見道，名邊現觀。二云：『當知此智等者』，此辨分位。觀知邊觀，從真第三心無間後方現在前。三云：『緣先世智曾所觀察等者』，辨緣境門。此有二說，一云緣緣見道前暖等曾所觀察欲界下色無色上二地煩惱，即苦集諦，及二謂

【English Translation】 English version Regarding the ninth 'On Dharma', the three minds are all Dharma-wisdom because they observe the true suchness of all dharmas in the same way. This treatise considers the true suchness-wisdom revealed by the third dual observation of the two emptinesses to be of the same kind as the single observation of the previous two minds, hence it is called 'similar wisdom'. The third says: 'Moreover, it is precisely due to the power of this mind.' Jingyun says: Due to the power of true seeing the path (Satya-darshana-marga), it can generate the second appearance-seeing path (Lakshana-darshana-marga), and the wisdom of observing the lower and upper eight truths (suffering, etc.) arises. This appearance-seeing path arises after the true seeing path and is called 'second'. Relying on the true seeing path after it has arisen, this observation is cultivated, called 'edge-manifestation observation' (Pratyavekshana-jnana). It is based on the aspect of the established truth (Samvriti-satya), called 'appearance-seeing path'. Taiyun says: 'Why are the numbers of views different?' It is because practitioners arise different observations. As the sutra says: 'Nirvana (Nirvana) is a real treasure, and beings enter through various doors.' Ceyun says: Because of the three minds, sixteen minds arise, indicating that one person possesses three minds. The fourth says: 'That is, the preceding three minds, along with the cessation-observation section, can explain the tranquility achieved by cutting off afflictions.' It directly proves the cessation of afflictions that are cut off by seeing, and the unconditioned. The fifth says: 'One can attain the supramundane path that permanently extinguishes all afflictions and the things they depend on.' Jingyun says: Due to the power of the seeing path, it can guide the Vajra (Vajra) final learning path to permanently extinguish the afflictions of cultivation. Since the afflictions of cultivation are extinguished, the retribution to be received will no longer arise, called 'the things they depend on'. Extinguishing the laws of birth and death, the complete fruition is achieved suddenly, which is the supramundane path. Jingyun says: This is only based on the complete exhaustion of the seeing path, not the state of no-more-learning (Arhat). 'The things they depend on' refers to the five aggregates (Skandhas) that are summoned by the afflictions of the seeing path. Or this is the Vajra mind. In the fifth manifestation observation, it first correctly distinguishes the nature of the edge-manifestation observation, and then distinguishes its difference from the fourth manifestation observation. In the former, there is first a question, then an explanation, and finally a conclusion. In the explanation, there are seven sentences. The first says: 'That is, the wisdom obtained after this manifestation observation is called the wisdom of the edge of manifestation observation.' This reveals the nature. It means that the appearance-seeing path arises from the edge after the true observation, called edge-manifestation observation. The second says: 'You should know that this wisdom, etc.' This distinguishes the divisions. Observing and knowing the edge observation, it is only present before the true third mind without interruption. The third says: 'Relating to the wisdom observed in previous lives, etc.' This distinguishes the door of the object of relation. There are two explanations for this. One explanation is that it relates to the afflictions of the lower desire realm and the upper form and formless realms that were previously observed by the warmth, etc., before the seeing path, which are the truths of suffering and accumulation, and the two are called

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上安立諦境即滅道諦。為二增上也。又解。緣前真見道故名曾所觀察。以放真見道故。緣下上二地及二地中所有增上安立四諦之境也。以此故知順勝友義。彼人云以前二心緣地獄人法執。第三心緣上二界人法執。故名邊遣也。此相見道放立故然也。又此師釋。人執斷下品時亦斷法執下品。斷法執中品亦斷人執中品。此中影略故以人執為下品法執為中品。但約執心為論。故唯或說一也。又但如人法相望為下上也。非以一一自為上下也。何以如此者。以同一種生故。故相望為下上也。四云似法類智者。辨真似門。見道三心前二真法智。第三真顯智。今相觀中四法忍四法智總緣下上八諦法體。名似法智。四類忍四類智緣前法忍法智。名似類智。五云世俗攝通世出世者。此是對無分別智。故說后智名世俗智。體是無漏名為出世世。緣世事起復名世間。由此義故。通世出世。六云是出世間智后所得者。釋后得智名。亦是辨次第。七云如其次第於一一諦二種智生等者。忍可智者是忍。決定智者智也。泰云。依此論文別觀三界四諦為八諦觀。不同對法八諦觀。引證釋論云。於三心中前二心別觀欲界人法二空。后一心總觀上界人法空。至第三心遣人法遍故約遍遣名十六諦觀。上地獄別觀。故知三心當勝友論。然對法論約自他境辨三心相

【現代漢語翻譯】 現代漢語譯本 上安立諦境即滅道諦（duḥkha-nirodha-satya, mārga-satya）。為二增上也。又解，緣前真見道故名曾所觀察，以放真見道故。緣下上二地及二地中所有增上安立四諦之境也。以此故知順勝友義。彼人云以前二心緣地獄人法執，第三心緣上二界人法執，故名邊遣也。此相見道放立故然也。又此師釋，人執斷下品時亦斷法執下品，斷法執中品亦斷人執中品。此中影略故以人執為下品法執為中品。但約執心為論，故唯或說一也。又但如人法相望為下上也。非以一一自為上下也。何以如此者，以同一種生故。故相望為下上也。四云似法類智者，辨真似門。見道三心前二真法智，第三真顯智。今相觀中四法忍四法智總緣下上八諦法體，名似法智。四類忍四類智緣前法忍法智，名似類智。五云世俗攝通世出世者，此是對無分別智，故說后智名世俗智。體是無漏名為出世世。緣世事起復名世間。由此義故，通世出世。六云是出世間智后所得者，釋后得智名。亦是辨次第。七云如其次第於一一諦二種智生等者，忍可智者是忍，決定智者智也。泰云，依此論文別觀三界四諦為八諦觀。不同對法八諦觀。引證釋論云，於三心中前二心別觀欲界人法二空，后一心總觀上界人法空。至第三心遣人法遍故約遍遣名十六諦觀。上地獄別觀。故知三心當勝友論。然對法論約自他境辨三心相。 對安立諦的觀察，即是滅諦（duḥkha-nirodha-satya，苦滅的真理）和道諦（mārga-satya，達到滅苦的道路的真理）。這是兩種增上。另一種解釋是，因為之前已經有了真實的見道，所以稱為『曾所觀察』，因為已經放下了真實的見道。它所緣的是地獄和上界二地，以及這兩地中所有增上安立的四諦之境。因此可知這是順應勝友的意義。有人說，前兩個心念緣于地獄的人法執，第三個心念緣于上二界的人法執，所以稱為『邊遣』。這是因為相見道已經放下並確立了。還有一種解釋是，當人執斷除下品時，法執的下品也同時斷除；當法執斷除中品時，人執的中品也同時斷除。這裡有所省略，所以將人執視為下品，法執視為中品。但只是就執著的心而言，所以有時只說一個。又只是像人法相互比較而言的上下。不是以每一個自身作為上下。為什麼這樣說呢？因為它們是同一種生起的。所以相互比較而言是上下。第四種說法是，類似於法類智的人，辨別真假之門。見道的三心中，前兩個是真實的法智，第三個是真實的顯智。現在相觀中，四法忍和四法智總共緣于地獄和上界的八諦法體，稱為『似法智』。四類忍和四類智緣於之前的法忍和法智，稱為『似類智』。第五種說法是，世俗智涵蓋世間和出世間，這是針對無分別智而言的，所以說后得智名為世俗智。它的本體是無漏，所以名為出世間。緣於世間之事而生起，又名為世間。因此，它涵蓋了世間和出世間。第六種說法是，這是出世間智之後所獲得的，解釋了后得智的名稱，也是辨別次第。第七種說法是，如其次第在每一個諦中生起兩種智，忍可智是忍，決定智是智。泰法師說，依據此論文，分別觀察三界四諦為八諦觀，不同於對法論的八諦觀。引用釋論說，在三個心念中，前兩個心念分別觀察欲界的人法二空，后一個心念總觀上界的人法空。到第三個心念，人法普遍被遣除，所以稱為十六諦觀。上地獄分別觀察，所以可知三個心念相當於勝友論。然而，對法論是從自他境界來辨別三個心念的相狀。

【English Translation】 English version The object of the established truth is none other than the Truth of Cessation (duḥkha-nirodha-satya) and the Truth of the Path (mārga-satya). These are two augmentations. Another explanation is that because of the previous true Path of Seeing, it is called 'previously observed,' because the true Path of Seeing has been relinquished. It is related to the realm of the Four Noble Truths established in the lower and upper two realms and all augmentations within these two realms. From this, it can be known that it follows the meaning of a superior friend. Someone says that the first two thoughts are related to the attachment to persons and phenomena in the lower realm, and the third thought is related to the attachment to persons and phenomena in the upper two realms, so it is called 'border elimination.' This is because the Path of Seeing has been relinquished and established. Another explanation is that when the inferior aspect of the attachment to persons is severed, the inferior aspect of the attachment to phenomena is also severed; when the intermediate aspect of the attachment to phenomena is severed, the intermediate aspect of the attachment to persons is also severed. Here, it is abbreviated, so the attachment to persons is regarded as inferior, and the attachment to phenomena is regarded as intermediate. However, it is only discussed in terms of the mind of attachment, so sometimes only one is mentioned. Also, it is only in relation to the comparison between persons and phenomena that there is inferiority and superiority. It is not that each one is inferior and superior in itself. Why is this so? Because they arise from the same seed. Therefore, they are inferior and superior in relation to each other. The fourth explanation is that those who resemble the wisdom of categories of phenomena distinguish the gate of truth and falsehood. In the three thoughts of the Path of Seeing, the first two are true Dharma wisdom, and the third is true manifest wisdom. Now, in the mutual observation, the four Dharma acceptances and the four Dharma wisdoms totally relate to the essence of the eight truths of the lower and upper realms, and are called 'similar Dharma wisdom.' The four category acceptances and the four category wisdoms relate to the previous Dharma acceptance and Dharma wisdom, and are called 'similar category wisdom.' The fifth explanation is that conventional wisdom encompasses both mundane and supramundane, which is in contrast to non-discriminating wisdom, so the subsequent wisdom is called conventional wisdom. Its essence is without outflows, so it is called supramundane. It arises in relation to mundane affairs, and is also called mundane. Therefore, it encompasses both mundane and supramundane. The sixth explanation is that this is obtained after supramundane wisdom, explaining the name of subsequent wisdom, and also distinguishing the order. The seventh explanation is that, in order, two kinds of wisdom arise in each truth, acceptance wisdom is acceptance, and decisive wisdom is wisdom. Master Tai said that according to this text, the Four Noble Truths of the three realms are observed separately as the eight truths, which is different from the eight truths of Abhidharma. Quoting the commentary, it says that in the three thoughts, the first two thoughts separately observe the emptiness of persons and phenomena in the desire realm, and the last thought totally observes the emptiness of persons and phenomena in the upper realm. By the third thought, persons and phenomena are universally eliminated, so it is called the sixteen truths observation. The upper and lower realms are observed separately, so it can be known that the three thoughts correspond to the theory of a superior friend. However, Abhidharma distinguishes the characteristics of the three thoughts from the perspective of self and other realms.

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。故十六觀。八緣能取八緣所取。測述三藏云。何故二論不同者。以入涅槃路非一眾多。或有有情依對法論約觀能所取作十六觀。或有有情依止大論約觀上下行諦作十六觀。第二對辨差別中。有三複次。第六複次明所執異中雲無有純世間道永害隨眠等。景雲。此為簡二乘后智一向有漏是純世間。又云釋所以中一是曾習故者。修道后智是相見道顯。名為曾習。不得說言見邊所所修智今修位起名為曾得以彼唯是有漏不名后智故。今所執修道后智通世出世二相。執引故者。相執即是末那二執。入真觀時二執不起。今出真現相執還起。引彼后智三不能泯伏三界法相。由此三義不永害隨眠。泰云。此簡后得智不斷所以。以緣事故名純世間道。不約無漏義名出世間。是曾習故者。無分別智后得名曾習。又此緣事無相無分別智曾習。雖是有漏種類同故。有漏心相執之所引所以。遂令后得智亦有相。乃至廣說。又解。純世間道是有漏智無能斷煩惱。若爾。何故此中來有何意也。此中但簡后得智不斷惑所以。非有漏智也。第六現觀中。景雲。言或一向出世者無分別智。或通世出世者后得智。此明盡無生智通真俗二智為體。于現法中煩惱永斷決定者釋盡智義。于當來世一切依事永滅決定者。當起惑業及果趣也。事一切不生釋無生智義。此分

【現代漢語翻譯】 現代漢語譯本 因此有十六觀，八緣能取，八緣所取。測述三藏說：『為何兩種論述不同呢？』因為進入涅槃的道路並非只有一條，而是有很多條。有些有情眾生依據《阿毗達磨論》，就觀的能取和所取而作十六觀。有些有情眾生依據《大論》，就觀的上下行諦而作十六觀。第二，在對辨差別中，有三重述。第六重述中，闡明所執著的差異，說『沒有純粹的世間道能夠永遠斷除隨眠等。』景法師說：『這是爲了簡別二乘的后得智一向是有漏的，是純粹的世間道。』又說，在解釋原因時，『一是曾經串習的緣故』，修道位的后得智是相似於見道的顯現，所以名為曾經串習。不能說見道邊所修的智慧，在今修位生起，就名為曾經串習，因為它只是有漏的，不能稱為后得智。現在所執著的修道位的后得智，通於世間和出世間兩種相。因為執著的牽引，相執就是末那（Manas，意根）的二執。進入真觀時，二執不起。現在出離真觀，現相執還生起。牽引那個后得智，三不能泯滅三界法相。因為這三重原因，不能永遠斷除隨眠。泰法師說：『這是簡別后得智不斷除煩惱的原因。』因為緣於事相的緣故，名為純粹的世間道，不就無漏的意義而說為出世間。『是曾經串習的緣故』，無分別智的后得智名為曾經串習。又，這個緣於事相的無相無分別智曾經串習，雖然是有漏的，但種類相同，因為有漏心相執著的牽引，所以使得后得智也有相，乃至廣說。又解釋說，純粹的世間道是有漏的智慧，沒有能力斷除煩惱。如果這樣，為何這裡要提到它呢？這裡只是簡別后得智不斷除迷惑的原因，不是有漏的智慧。第六，在現觀中，景法師說：『所說或者一向是出世間的，指的是無分別智。或者通於世間和出世間的，指的是后得智。』這裡闡明盡智（Kshaya-jnana，盡智）和無生智（Anutpada-jnana，無生智）通於真俗二智作為本體。在現法中，煩惱永遠斷除是決定的，這是解釋盡智的意義。在當來世，一切所依之事永遠滅盡是決定的，指的是當生起的迷惑、業以及果報的趣向。事相一切不生，這是解釋無生智的意義。這樣區分。

【English Translation】 English version Therefore, there are sixteen contemplations, with eight conditions capable of grasping and eight conditions being grasped. The Tripitaka Master Ce Shu states, 'Why are the two treatises different?' It is because the path to entering Nirvana is not singular but numerous. Some sentient beings, based on the Abhidharma treatises, create sixteen contemplations based on the grasper and the grasped of contemplation. Some sentient beings, based on the Great Treatise, create sixteen contemplations based on the upper and lower course truths of contemplation. Secondly, in the differentiation of distinctions, there are three repetitions. In the sixth repetition, clarifying the differences in what is clung to, it is said, 'There is no purely worldly path that can permanently eradicate latent tendencies, etc.' Master Jing states, 'This is to distinguish that the subsequent wisdom of the two vehicles is always tainted and is purely worldly.' Furthermore, in explaining the reason, 'One is due to past habituation,' the subsequent wisdom of the path of cultivation is similar to the manifestation of the path of seeing, hence it is called past habituation. It cannot be said that the wisdom cultivated on the side of the path of seeing, arising in the present cultivation stage, is called past habituation, because it is only tainted and cannot be called subsequent wisdom. The subsequent wisdom of the path of cultivation that is now clung to encompasses both worldly and supramundane aspects. Because of the attraction of clinging, the clinging to appearances is the two clingings of Manas (意根, mind-consciousness). When entering true contemplation, the two clingings do not arise. Now, upon emerging from true contemplation, the clinging to appearances arises again. Attracting that subsequent wisdom, the three cannot obliterate the characteristics of the three realms. Due to these three reasons, latent tendencies cannot be permanently eradicated. Master Tai states, 'This distinguishes the reason why subsequent acquired wisdom does not sever afflictions.' Because it is conditioned by phenomena, it is called a purely worldly path, not referred to as supramundane in terms of its unconditioned meaning. 'It is due to past habituation,' the subsequent acquired wisdom of non-discriminating wisdom is called past habituation. Moreover, this non-discriminating wisdom that is conditioned by phenomena, although tainted, is of the same kind. Because of the attraction of the clinging to tainted mental appearances, it causes the subsequent acquired wisdom to also have appearances, and so on. Furthermore, it is explained that the purely worldly path is tainted wisdom that is incapable of severing afflictions. If so, why is it mentioned here? Here, it only distinguishes the reason why subsequent acquired wisdom does not sever delusion, not tainted wisdom. Sixth, in the realization of the present, Master Jing states, 'What is said to be either exclusively supramundane refers to non-discriminating wisdom. What encompasses both worldly and supramundane refers to subsequent acquired wisdom.' This clarifies that the Exhaustion Knowledge (Kshaya-jnana, 盡智) and Non-arising Knowledge (Anutpada-jnana, 無生智) encompass both true and conventional wisdom as their essence. In the present life, the permanent eradication of afflictions is certain, which explains the meaning of Exhaustion Knowledge. In the future, the permanent cessation of all dependent phenomena is certain, referring to the tendencies of arising delusion, karma, and the realms of retribution. The non-arising of all phenomena explains the meaning of Non-arising Knowledge. This is how it is distinguished.

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文分別說盡無生智通於真俗。故不得言盡無生智唯緣我生盡等。不說盡等。上來諦蘊相攝門有三段中二段已訖。自下第三破邪辨正。于中初破邪執。后示正義。前中有二。初舉三章。后別辨。三章者何。一者婆羅門三諦。二者住三過失。三者墮在非梵志數。就別辨中。即為三段。初段分三。初徴列三處。次別解。后總結。解中有三。初養命中先辨養命方便。后明受用過失。前中復開三句。謂一咒愿。二讚美。三命述。咒愿中有二句。讚美有三句。序述有三句。第二修福中有三句。一宣說殺害無量眾生興祠福。二由祠祀獲得梵常處之果。三因祠祀多狹利養互相后蔑。第三安立果中。先辨。后結。下總結三處。第二段中。初徴列三過。后次第解釋。于中初辨語過。謂為養命故。發諂佞言咒愿讚美及以序述。並盡妄語綺語。為修福中說廣殺害興祠祀福田。殺祠祀得常處果等。亦是綺語。故是語過。次辨慢過。謂執前所立三處是諦是實陵他起慢。第三勝解通別有五句。一于所立三處不觀德失一向信受。二雖遇佛及弟子教誨不能正住。三總於三藏十二部經遍分別教不能正住。四不住正行。五于菩薩智人立論不能正住。第三段結依惡見非梵志數。自下第二示正義。中。初舉章。后釋。釋中。初明三處無三過失。后明墮第一義婆羅門

數。前中雲。謂不應一切害眾生者。翻破第二為修福故害生祠祀。下辨此處無三過失。一于所說不害生處唯實無妄無語言過。二不自執我此語實陵他起慢。三無勝解過中別有四句。一于不害審觀德失能增善法。二由不害故能攝益身心現法樂住。三住慈想。四于不害非信他行要自正覺。言一切行無常是第二處余如前說者。此翻第三安立果中天身是常無三過。言一切法無我是第三處余如前說者。此翻第一養命彼計有我求我資具。為養我命故行咒愿讚美序述。此中差別者。第一不害中說多住慈想也。

瑜伽論記卷第十五(之上終)

瑜伽論記卷第十五(之下)(論本第五十六)

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論本第五十六

自下第二約不相應行辨蘊分位。于中。初問答總標。指如本分。后一一別釋有二十問答。解得中雲。依因自在現行分位建立者。因即是種子成熟。依染污法生得善根法一分威儀工巧不善修者所有種子因緣建立種子成熟。自在者即是加行善一分威儀工巧善修習者及以變化所有種子。要由加行因功修習方能自在生起現行。是故建立自在成熟。此中唯有漏種子。現行者即前二種成熟不生現行。義屬行人就彼建立現行成就。三無心中無想定云先於此後於色界等者。景雲。欲界初起者不定感報。色界

【現代漢語翻譯】 現代漢語譯本：前面中間部分說，所謂不應該傷害一切眾生，是爲了反駁第二種觀點，即爲了修福而傷害生命進行祭祀。下面辨析此處沒有三種過失。第一，對於所說的不傷害生命之處，唯有真實不虛妄，沒有語言上的過失。第二，不固執己見，認為自己說的是真理而輕視他人，產生傲慢。第三，沒有勝解上的過失，其中又有四句：第一，對於不傷害，審慎觀察其功德和缺失，能夠增進善法。第二，由於不傷害，能夠攝取利益身心，獲得現世安樂。第三，安住于慈悲的念想。第四，對於不傷害，不是盲目相信他人，而是要自己正確覺悟。說一切行無常是第二處，其餘如前所說，這是爲了反駁第三種觀點，即在安立果報中認為天身是常住的，沒有三種過失。說一切法無我是第三處，其餘如前所說，這是爲了反駁第一種觀點，即養命，他們認為有我，追求我的資具，爲了養我的命，所以進行咒愿、讚美、序述。這其中的差別在於，第一不傷害中說要多多安住于慈悲的念想。

《瑜伽師地論記》卷第十五（之上終）

《瑜伽師地論記》卷第十五（之下）（論本第五十六）

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論本第五十六

從下面開始，第二部分是關於不相應行來辨析蘊的分位。其中，先是問答總標，指向《瑜伽師地論·本地分》。然後一一分別解釋，有二十個問答。解釋『解得』中說，依據因、自在、現行分位來建立。因，就是種子成熟。依據染污法生得的善根法，一部分威儀、工巧不善修習者的所有種子因緣，建立種子成熟。自在，就是加行善，一部分威儀、工巧善修習者以及變化的所有種子。要通過加行因的功夫修習，才能自在生起現行。所以建立自在成熟。這裡只有有漏的種子。現行，就是前面兩種成熟而不生現行。義理上屬於修行人，就此建立現行成就。三無心中，無想定說先於此後于等，景法師說，欲界初起者不定感報。

【English Translation】 English version: The previous middle part says that the so-called 'should not harm all sentient beings' is to refute the second view, which is harming lives for sacrifices in order to cultivate blessings. The following analyzes that there are no three kinds of faults here. First, regarding the statement of not harming lives, there is only truthfulness and no falsehood, and there is no fault in language. Second, do not stubbornly hold one's own views, thinking that what one says is the truth and belittling others, giving rise to arrogance. Third, there is no fault in superior understanding, which includes four sentences: First, regarding not harming, carefully observe its merits and demerits, which can increase good dharmas. Second, because of not harming, one can gather benefits for body and mind, and obtain present happiness. Third, abide in thoughts of loving-kindness. Fourth, regarding not harming, it is not blindly believing others, but to be rightly enlightened oneself. Saying that 'all actions are impermanent' is the second point, and the rest is as mentioned before. This is to refute the third view, which is that in establishing retribution, the heavenly body is considered permanent, without three kinds of faults. Saying that 'all dharmas are without self' is the third point, and the rest is as mentioned before. This is to refute the first view, which is nourishing life. They believe that there is a self, pursuing the means for my self, so in order to nourish my life, they perform incantations, praises, and preambles. The difference here is that the first, not harming, says to abide more in thoughts of loving-kindness.

Yoga-bhumi Treatise Records, Volume 15 (End of the First Part)

Yoga-bhumi Treatise Records, Volume 15 (Second Part) (Treatise Text 56)

Compiled by Shi Dunlun

Treatise Text 56

From below, the second part is about distinguishing the divisions of aggregates based on non-associated formations (不相應行 bu xiangying xing). Among them, first is the general question and answer, referring to the 'Local Section' (本地分 ben di fen) of the Yoga-bhumi Treatise. Then, each is explained separately, with twenty questions and answers. The explanation in 'Jiede' says that it is established according to the divisions of cause (因 yin), autonomy (自在 zizai), and manifestation (現行 xianxing). Cause is the maturation of seeds. Based on the good root dharmas born from defiled dharmas, the seeds and conditions of those who do not cultivate well in a portion of deportment and craftsmanship, the maturation of seeds is established. Autonomy is the virtuous effort, the seeds of those who cultivate well in a portion of deportment and craftsmanship, as well as transformations. It is necessary to cultivate through the effort of cause in order to freely arise and manifest. Therefore, autonomy and maturation are established. Here, there are only seeds with outflows (有漏 youlou). Manifestation is the maturation of the previous two types without arising and manifesting. In terms of meaning, it belongs to practitioners, and based on this, the accomplishment of manifestation is established. In the three no-minds, the non-thought samadhi (無想定 wuxiang ding) says 'first here, then in ** etc.', Master Jing said, 'Those who initially arise in the desire realm are not certain to receive retribution. **'

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後起方始感報。舍色界身方生無想。如五十三云。下品修者現法必退等。明知欲界初起遇緣退失不定得果。基云。先要由欲界起故後生色界後起。以攝色界一生故。欲界所入定是后報業。若色界更不入定。但于餘地一生而便受報。欲界之定可成后報。於色界中更后入定。明知此人先於欲界已是退人。若不退者何故於色界異地而更起定。故知以色界等更起定方受報。及欲界不退人此定當知唯是生報。若爾。欲界退人先得之定思業在身此業等不受報耶。答曰。若受報。即應一千劫受彼果。以色界入定。此定是生報感五百劫。之滿已前欲界業熟應復受果更五百劫。即應一千劫而受彼果耶。若即色界之定感彼生報時欲界業等一時受別報者。此欲界業便成生報。今時不受此果此業便於生未熟羸劣故。若爾。便應是不定報此可為非大乘中生報。以後受者皆名為后雖已曾經百千生而方于彼受報亦名后報。若爾。后欲生彼時要方得定。得定此定滅生彼即為生報。前業何時受報耶。義曰。即于彼受別報故名后報。若爾。即前于欲界生入定時受別報亦名后報業耶。三藏云。若退人後色界起者。先欲界業即是時定報不定攝。又此文云先於此起謂入定。後於色者謂長讀下文謂後生色慾受彼報。非後於色界入定也。若已建立於一切處皆得現前者。

【現代漢語翻譯】 現代漢語譯本 之後才開始感受果報。捨棄身體才能生於無想天。如《五十三》所說，下品修行者在現世必定退轉等等。明確知道欲界最初生起時，遇到因緣就會退失，不一定能得到果報。窺基（Ji）說：『首先要從欲界生起，之後才能生於色界（Sejie）或無色界（Wusejie），因為要攝受一生。』因此，欲界所入的禪定是后報業。如果色界（Sejie）或無色界（Wusejie）不再入定，只是在其他地方一生就接受果報。欲界的禪定可以成為后報，在色界（Sejie）或無色界（Wusejie）中再次入定。明確知道這個人先前在欲界已經是退轉之人。如果不退轉，為何要在色界（Sejie）異地再次生起禪定？所以知道以色界（Sejie）等再次生起禪定才能接受果報。以及欲界不退轉之人，此禪定應當知道只是生報。如果這樣，欲界退轉之人先前得到的禪定和思業在身，這些業等不受果報嗎？回答說：如果受果報，就應該在一千劫中接受那個果報。因為在色界（Sejie）入定，此禪定是生報，感受五百劫。在五百劫圓滿之前，欲界的業成熟，應該再次接受果報，再過五百劫，就應該在一千劫中接受那個果報嗎？如果在色界（Sejie）的禪定感受那個生報時，欲界的業等同時接受其他果報，那麼這個欲界的業就變成生報。現在不受這個果，這個業在生時未成熟而衰弱。如果這樣，就應該是不定報，這可以認為不是大乘中生報。以後接受果報的人都稱為后報，即使已經經歷過百千生，才在那裡接受果報，也稱為后報。如果這樣，以後要生到那裡時，才得到禪定。得到禪定，這個禪定滅，生到那裡就成為生報。之前的業什麼時候接受果報呢？意思是說：就在那裡接受其他果報，所以稱為后報。如果這樣，先前在欲界生時入定時，接受其他果報也稱為后報業嗎？三藏（Sanzang）說：『如果退轉之人後來在色界（Sejie）生起，先前的欲界業就是時定報，屬於不定。』而且此文說，先前在此生起，是指入定。後來在色界（Sejie），是指長久讀誦下文，是指後來生到色界（Sejie）接受那個果報，不是後來在色界（Sejie）入定。如果已經建立在一切處都能得到現前果報。

【English Translation】 English version Only then does one begin to feel the retribution. Only by abandoning the body can one be born in the Realm of Non-Perception (Wuxiang). As the Fifty-Three states, those who cultivate in the lower grades will inevitably regress in this life, etc. It is clear that when the Desire Realm (Yujie) initially arises, it will regress upon encountering conditions, and one will not necessarily attain fruition. Ji states: 'First, it must arise from the Desire Realm (Yujie) before one can be born in the Form Realm (Sejie) or Formless Realm (Wusejie), because it encompasses a lifetime.' Therefore, the samadhi entered in the Desire Realm (Yujie) is a karma of later retribution. If one no longer enters samadhi in the Form Realm (Sejie) or Formless Realm (Wusejie), but simply lives out a lifetime in another place and receives retribution. The samadhi of the Desire Realm (Yujie) can become a later retribution. Entering samadhi again in the Form Realm (Sejie) or Formless Realm (Wusejie). It is clear that this person was already a regressor in the Desire Realm (Yujie). If one does not regress, why would one arise samadhi again in a different place in the Form Realm (Sejie)? Therefore, it is known that only by arising samadhi again in the Form Realm (Sejie), etc., can one receive retribution. And for those who do not regress in the Desire Realm (Yujie), this samadhi should be known as merely a birth retribution. If so, for those who regress in the Desire Realm (Yujie), the previously attained samadhi and karmic thoughts remain with them. Will these karmas, etc., not receive retribution? The answer is: If they receive retribution, then one should receive that fruition for a thousand kalpas. Because one enters samadhi in the Form Realm (Sejie), this samadhi is a birth retribution, experiencing five hundred kalpas. Before the five hundred kalpas are completed, the karma of the Desire Realm (Yujie) matures, and one should receive fruition again for another five hundred kalpas, thus receiving that fruition for a thousand kalpas? If, when the samadhi of the Form Realm (Sejie) causes that birth retribution, the karmas of the Desire Realm (Yujie), etc., simultaneously receive other retributions, then this karma of the Desire Realm (Yujie) becomes a birth retribution. Now, not receiving this fruition, this karma is immature and weak at the time of birth. If so, then it should be an indeterminate retribution, which cannot be considered a birth retribution in the Mahayana. Those who receive retribution later are all called later retribution, even if they have already experienced hundreds of thousands of lives before receiving retribution there, it is also called later retribution. If so, when one wants to be born there later, one must attain samadhi. Attaining samadhi, this samadhi ceases, and being born there becomes a birth retribution. When will the previous karma receive retribution? The meaning is: One receives other retributions there, so it is called later retribution. If so, when one previously entered samadhi at birth in the Desire Realm (Yujie), receiving other retributions is also called karma of later retribution? Sanzang says: 'If a regressor later arises in the Form Realm (Sejie), the previous karma of the Desire Realm (Yujie) is a time-determined retribution, belonging to the indeterminate.' Moreover, this text says that previously arising here refers to entering samadhi. Later in the Form Realm (Sejie) refers to reading the text below for a long time, referring to later being born in the Form Realm (Sejie) and receiving that retribution, not later entering samadhi in the Form Realm (Sejie). If it has already been established that one can obtain present retribution in all places.

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若依隨轉理門未建立賴耶教。不還之人先在欲界斷三禪惑伏第四定已上諸惑得入滅定。後退滅定生於色界重起滅定。恐成斷滅要依色身方入定。故無色界中不起滅定。若依真實理建立賴耶教。說生無色界雖無色身及滅六識。而依賴耶亦起滅定。故於三界處皆得現前。又解。依般若等不立賴耶教。唯依色身得起滅定。若依解深密等建立賴耶教。生無色界得起滅定。言依已生無想有情天中名滅分位等者。景雲。對法二無心定及無想天。皆言謂不恒行心心所滅之所建立。故知但就彼天果報意識種子立無想天。以彼種子前後相續體是果報無記于彼建立無想天。故無想天亦名異熟。又此天中皆云蘊名滅分位立二定及無想天。若就本識四蘊名上建立。文即應云現起四蘊名上建立不應說名滅分位方始建立。三藏云。就彼天中阿賴耶識建立無想故。是無覆無記。又今說厭心思種能滅無想。故云謂能引發無想定思感彼異熟。即說無想定能滅無想。測云。道理即無想定得滅無想。論主據所依處故云思能滅彼天果。基云。定俱思能滅別報。言后想生已從設者。景雲。此文即與下說相違。彼云無想有情眼等諸根於一切時非觸所依。又上四句云成賴耶不成六識謂無想天等。云何此文說命終時有心耶。解云。于無想天無心時多故不成六識及眼等非觸

【現代漢語翻譯】 現代漢語譯本 若不依據轉變之理建立阿賴耶識（Ālayavijñāna，根本識）的教義，那麼不還果（Anāgāmin，不再返回欲界受生的聖者）之人，先在欲界斷除三禪天的迷惑，降伏第四禪天以上諸天的迷惑，才能進入滅盡定（Nirodha-samāpatti，一種極深的禪定狀態）。之後從滅盡定退出來，會重生於重起滅定。如果擔心會成為斷滅，需要依靠色身才能入定。因此，在無色界（Arūpadhātu，沒有物質存在的境界）中無法生起滅盡定。若依據真實的道理建立阿賴耶識的教義，認為生於無色界，即使沒有色身，並且滅除了六識（眼識、耳識、鼻識、舌識、身識、意識），仍然可以依賴阿賴耶識生起滅盡定。因此，在三界（欲界、色界、無色界）的任何地方都可以現前。另一種解釋是，依據般若（Prajñā，智慧）等經典不建立阿賴耶識的教義，只有依靠色身才能生起滅盡定。如果依據《解深密經》等建立阿賴耶識的教義，那麼生於無色界也能生起滅盡定。所說的依據已生於無想有情天（Asañjñasattva，沒有思想的眾生所居住的天界）中，稱為滅分位等，景雲解釋說，對法論中，二無心定（滅盡定和無想定）以及無想天，都說是指不恒行之心和心所滅除所建立的。因此可知，只是就彼天果報意識的種子建立無想天。因為彼種子前後相續，體是果報無記（既非善也非惡），于彼建立無想天。所以無想天也稱為異熟（Vipāka，果報）。並且此天中都說蘊（Skandha，構成個體存在的五種要素，即色、受、想、行、識）名為滅分位，建立二定以及無想天。如果就本識（阿賴耶識）的四蘊（受、想、行、識）名上建立，文句就應該說現起四蘊名上建立，不應該說名為滅分位才開始建立。三藏法師說，就彼天中的阿賴耶識建立無想，所以是無覆無記（既不障礙解脫，也非善惡）。現在說厭心思的種子能夠滅除無想，所以說能夠引發無想定，思感彼異熟，就是說無想定能夠滅除無想。測師說，道理上是無想定能夠滅除無想。論主根據所依之處，所以說思能夠滅除彼天果報。窺基法師說，定俱思能夠滅除別報。所說后想生已從設者，景雲解釋說，此文與下文所說相違。下文說無想有情的眼等諸根在一切時都不是觸（Sparśa，感覺）的所依。並且上面四句說成就阿賴耶識，不成就六識，是指無想天等。為什麼此文說命終時有心呢？解釋說，在無想天無心的時候多，所以不成就六識以及眼等不是觸的所依。

【English Translation】 English version If the teaching of Ālayavijñāna (storehouse consciousness, the fundamental consciousness) is not established based on the principle of transformation, then the Anāgāmin (non-returner, a saint who will not return to the desire realm for rebirth) first eradicates the delusions of the third Dhyāna (meditative absorption) in the desire realm, subdues the delusions above the fourth Dhyāna, and then attains Nirodha-samāpatti (cessation attainment, a profound state of meditative absorption). After retreating from Nirodha-samāpatti, one is reborn into a re-arising cessation attainment. Fearing that it would become annihilation, one needs to rely on the Rūpakāya (form body) to enter into Samādhi (meditative concentration). Therefore, in the Arūpadhātu (formless realm, the realm without material existence), Nirodha-samāpatti cannot arise. If the teaching of Ālayavijñāna is established based on the true principle, it is said that even though one is born in the Arūpadhātu, even without a Rūpakāya and with the six consciousnesses (eye, ear, nose, tongue, body, and mind consciousnesses) extinguished, one can still rely on Ālayavijñāna to arise Nirodha-samāpatti. Therefore, it can manifest in any of the three realms (desire, form, and formless realms). Another explanation is that, according to Prajñā (wisdom) and other scriptures, the teaching of Ālayavijñāna is not established, and only by relying on the Rūpakāya can Nirodha-samāpatti arise. If the teaching of Ālayavijñāna is established according to the Saṃdhinirmocana Sūtra ( 解深密經 ) and others, then one born in the Arūpadhātu can also arise Nirodha-samāpatti. What is said about relying on the already born Asañjñasattva (non-percipient beings, beings without thought) heaven, called the cessation phase, etc., is explained by Jingyun that, in the Abhidharma (scholastic treatises), both the two mindlessness Samādhis (Nirodha-samāpatti and Asañjñā-samāpatti) and the Asañjña heaven are said to be established by the cessation of non-constant mental activities and mental factors. Therefore, it is known that the Asañjña heaven is established only based on the seeds of the consciousness of the fruition of that heaven. Because those seeds are continuously connected, and their nature is the fruition of indeterminate (neither good nor evil), the Asañjña heaven is established upon them. Therefore, the Asañjña heaven is also called Vipāka (result, fruition). Furthermore, in this heaven, it is said that the Skandhas (aggregates, the five components of existence: form, feeling, perception, volition, and consciousness) are called the cessation phase, establishing the two Samādhis and the Asañjña heaven. If it were established based on the four Skandhas (feeling, perception, volition, and consciousness) of the fundamental consciousness (Ālayavijñāna), the text should say that the arising of the four Skandhas is established, and it should not say that it is established only when it is called the cessation phase. The Tripitaka master (三藏法師) said that the Asañjña is established based on the Ālayavijñāna in that heaven, so it is uncovered and indeterminate (neither obstructing liberation nor good or evil). Now it is said that the seed of aversion thought can extinguish non-perception, so it is said that it can induce Asañjñā-samāpatti, and the thought senses that fruition, which means that Asañjñā-samāpatti can extinguish non-perception. Ce Ceon (測師) said that, in principle, Asañjñā-samāpatti can extinguish non-perception. The author of the treatise based it on the place of reliance, so he said that thought can extinguish the fruition of that heaven. Kuiji (窺基法師) said that the thought associated with Samādhi can extinguish the separate fruition. What is said about the subsequent thought arising is from the assumption, Jingyun explained that this text contradicts what is said below. The following text says that the sense organs such as the eyes of the non-percipient beings are not the basis of Sparśa (contact, sensation) at all times. Furthermore, the above four sentences say that the Ālayavijñāna is accomplished, but the six consciousnesses are not accomplished, referring to the Asañjña heaven, etc. Why does this text say that there is mind at the time of death? The explanation is that there is more time without mind in the Asañjña heaven, so the six consciousnesses are not accomplished, and the eyes, etc., are not the basis of contact.

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所依等。三藏又云。后相生已從彼設者。如天已來說名今來。亦如今來說名已來。此亦如是。應言從彼命終后受生時心想正生。說彼正生名為生已。以從西方語倒。先導后受生時心想已生方導無想有便從彼沒。然不及前釋。以瑜伽對法皆說有九種命終心起自體愛今生相續。基云。此中隨順理門。大乘彼果初生及命終皆無心。何以得知。即下文云一期無心唯有色者。謂無想天生。故知唯有色無心也。有又初生有心此文后無心。西方皆以他業感時感無心果不感有心故彼無心。復應長讀此文云謂若生已便從彼沒。已處中有名想生。其中有情便從彼沒。即大乘宗非小乘義。命根中。景雲。對法論說命根不名異熟無記但名自性無記者。即此異熟於三性門自性是其無記故。但知自性無記寬通五根名句文身命根眾同分等。異熟即狹唯局賴耶。基云。此中初文云異熟住時決定等云顯命根似唯總報。下云三種中復有定故愛不愛故即知亦通別報。又如顯揚文云。異熟六處住時決定等。即亦兼總別報。乃不于第八識上而建立故。若不爾。如雋師云。如法爾種。雖言無始法爾六入殊勝。意唯取第六處。此亦如是。雖云六處意在第六處。即唯總報于第八上假立。眾同分等亦同此言。定不定故者。謂有中夭無中夭定壽不定壽也。受非愛非愛。善趣惡

【現代漢語翻譯】 現代漢語譯本 所依等。《三藏》又說：『后相生已從彼設者』，例如天人已經死去，（我們）說他『現在來了』，也像（我們）現在說『已經來了』一樣。這裡也是如此，應該說從他命終后受生時，心想剛剛產生，說他剛剛出生，這叫做『生已』。因為西方語言的語序是顛倒的，先說結果，后說原因。受生時心想已經產生，才引導（他）進入無想有，然後從那裡死去。然而，這個解釋不如前面的解釋，因為《瑜伽師地論》和《阿毗達磨對法論》都說有九種命終心，（這些心）生起對自身本體的愛，（並使）今生的相續（得以延續）。 窺基法師說：『這裡面符合道理的說法是，大乘佛教認為，（無想天的有情）最初出生和命終時都沒有心。』憑什麼知道呢？就是下文說的『一期無心唯有色者』，指的是無想天的眾生。所以知道只有色蘊而沒有心識。有人又說，（無想天有情）最初出生時有心，這段經文後面說沒有心。西方（的論師）都認為，（無想天有情）以其他業力感得果報時，感得的是無心的果報，而不是有心的果報，所以他們沒有心。還應該這樣長句讀這段經文：『如果（有情）已經出生，就從那裡死去。』『已』字在這裡表示有名想產生。其中的有情就從那裡死去。這符合大乘佛教的宗旨，而不是小乘佛教的觀點。 關於命根，景法師說，《對法論》說命根不稱為異熟無記，只稱為自性無記。這是因為這種異熟在三性（善、惡、無記）中，自性是無記的，所以只說自性無記，範圍寬泛，包括五根、名句文身、命根、眾同分等。異熟的範圍狹窄，只侷限於阿賴耶識（Ālaya-vijñāna）。窺基法師說：『這裡最初的經文說異熟住時決定等，顯示命根似乎只是總報。』下文說『三種中復有定故愛不愛故』，就知道也包括別報。又如《顯揚聖教論》說：『異熟六處住時決定等』，也兼顧了總報和別報，而不是在第八識上建立的緣故。如果不是這樣，就像雋師說的那樣，『就像法爾種一樣，雖然說無始法爾六入殊勝，意思只是取第六處（意根）。』這裡也是如此，雖然說六處，意思是在第六處（意根）。也就是隻是在第八識上假立總報。眾同分等也和這個說法相同。『定不定故』，指的是有中夭和無中夭，定壽和不定壽。 『受非愛非愛』，指的是善趣和惡趣。

【English Translation】 English version The basis and so on. The Tripiṭaka (三藏) also says: 'Those who are born later are established from that.' For example, when a deva (天 - celestial being) has already died, we say he 'comes now,' just as we now say 'has already come.' It is the same here. It should be said that from the time he dies and is reborn, the thought arises, and we say he is 'already born.' Because the order of Western languages is reversed, the result is said first, and the cause is said later. When the thought of rebirth has already arisen, it guides him into the realm of non-perception (asaṃjñika), and then he dies from there. However, this explanation is not as good as the previous one, because the Yogācārabhūmi-śāstra (瑜伽師地論) and the Abhidharma-samuccaya (阿毗達磨對法論) both say that there are nine kinds of dying minds, which give rise to love for one's own essence and continue the continuity of this life. Kuiji (窺基) says: 'The reasonable explanation here is that Mahayana Buddhism believes that sentient beings in the asaṃjñika heaven have no mind at the time of their initial birth and death.' How do we know this? It is the following text that says 'a period of no mind, only form,' which refers to the beings in the asaṃjñika heaven. So we know that there is only form and no consciousness. Someone also said that sentient beings in the asaṃjñika heaven have a mind at the time of their initial birth, but this passage says that they have no mind later. Western scholars believe that when sentient beings in the asaṃjñika heaven experience the result of other karmas, they experience the result of no mind, not the result of having a mind, so they have no mind. This passage should also be read as a long sentence: 'If a sentient being has already been born, he dies from there.' The word 'already' here indicates that a thought has arisen. The sentient being in it dies from there. This is in line with the tenets of Mahayana Buddhism, not the views of Hinayana Buddhism. Regarding the life faculty (jīvitendriya), Jing (景) says that the Abhidharma-samuccaya says that the life faculty is not called vipāka-avyākṛta (異熟無記 - resultantly indeterminate), but only svabhāva-avyākṛta (自性無記 - intrinsically indeterminate). This is because in the three natures (good, evil, and indeterminate), the nature of this vipāka is indeterminate, so it is only called svabhāva-avyākṛta, which has a broad scope, including the five roots, name-phrase-letter bodies, life faculty, species-similarity, etc. The scope of vipāka is narrow, limited only to the Ālaya-vijñāna (阿賴耶識). Kuiji (窺基) says: 'The initial text here says that the time of the vipāka is determined, etc., which shows that the life faculty seems to be only the general retribution.' The following text says 'among the three types, there are fixed and unfixed, loved and unloved,' so we know that it also includes specific retribution. Furthermore, as the Śūrangama Sūtra (顯揚聖教論) says: 'The time of the vipāka six places is determined, etc.,' it also takes into account both general and specific retribution, and it is not established on the eighth consciousness. If it were not so, as Jun (雋) said, 'Just like the dharma (法) seed, although it is said that the six entrances are superior from the beginning, it only takes the sixth place (mind-root).' It is the same here, although it says six places, it means the sixth place (mind-root). That is, it is only a provisional establishment of general retribution on the eighth consciousness. Species-similarity and so on are the same as this statement. 'Fixed and unfixed' refers to those who die prematurely and those who do not, those with a fixed lifespan and those with an unfixed lifespan. 'Receiving neither love nor hate' refers to the good and evil realms.

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趣果也。歲劫數等所安立故者。即約壽量分齊或一劫等也。眾同分中。景雲。依諸有情相似分位立同分者。通就三性五種立同分。種類同分者。剎帝利等四種種類相似。自性者。就一一種類中後有男女剛柔性同。直就男性中樂善修惡。皆名自性同分。工巧業處養命同分者。同養命作工作巧業。立眾同分。基云。唯有情數上建立非非有情。何以故。趣非趣異故。此唯于有情數上建立。生中。無今有情。各剎那生。自類相續。名相續生。羯羅藍等。名分位生。問。剎那生者。從因緣一念法起即法要生。云何名假。解云。名中說生生無別。即就色心法起假立彼生。故生是假。老中。異性老者。前後異性。轉變老者。十位變異。受用老者。受用六塵漸次衰損。經中。立制住者。如法律等行世不絕。名立制住。無常中。壞滅者。一念壞滅。轉變者。轉少成老。別離者。財物散失眷屬分張。名身中。三種者。景雲。若說瓶盆聚集假法即云假設名身。若總說青等共相之法對前聚集假法即實物名身。說於前二共所知法名為共了名身。若說前二不共知法名世不共所了名身。測云。說白為黑等名假說名。說白為白等名實物名。劫初共立如妙高等名世共了。自余諸名隨樂改轉。故非共了。此中差別者乃至音所攝字所攝者。景雲。梵語闡陀那論

【現代漢語翻譯】 現代漢語譯本 趣果耶（趣果：行為的因果）。歲劫數等所安立故者：這是關於壽命長短的劃分，例如一劫等等。眾同分中：景雲（景雲：人名，此處指玄奘的弟子窺基），依據諸有情相似的分位而建立同分，普遍就三性五種（三性：善、惡、無記；五種：五蘊）建立同分。種類同分者：剎帝利（剎帝利：古印度社會四種姓之一，指武士和統治者）等四種種類相似。自性者：就每一種類中，後天的男女剛柔的性格相同。直接就男性中，喜歡行善或作惡，都稱為自性同分。工巧業處養命同分者：共同以養命的勞作、工作、工巧技藝，建立眾同分。基云（基：窺基）：只有在有情數上建立，而非在非有情上建立。為什麼呢？因為趣（趣：眾生輪迴的去處，如地獄、餓鬼、畜生、人、阿修羅、天）與非趣不同。因此，這隻能在有情數上建立。生中：沒有現在的有情，每個剎那（剎那：極短的時間單位）都在生滅。自身種類相續，名為相續生。羯羅藍（羯羅藍：梵語，指胚胎的第一週）等，名為分位生。問：剎那生者，從因緣一念法起，即法要生，為什麼說是假呢？解答說：在『生』這個名稱中，『生』與『無生』沒有區別，就是就色心法（色法：物質現象；心法：精神現象）的生起而假立『生』，所以『生』是假的。老中：異性老者，前後性質不同。轉變老者，十個階段變異。受用老者，受用六塵（六塵：色、聲、香、味、觸、法）逐漸衰損。經中：立制住者，如法律等在世間流傳不絕，名為立制住。無常中：壞滅者，一念壞滅。轉變者，轉少成老。別離者，財物散失，眷屬分離。名身中：三種者，景雲：如果說瓶盆等聚集的假法，就稱為假設名身。如果總說青色等共相之法，相對於前面聚集的假法，就是實物名身。說對於前面二者共同認知的法，名為共了名身。如果說前面二者不共同認知的法，名為世不共所了名身。測云（測：指法測），說白為黑等，名為假說名。說白為白等，名為實物名。劫初共同建立，如妙高山（妙高山：須彌山）等，名為世共了。其餘各種名稱，隨著喜好更改，所以不是共了。此中差別者乃至音所攝字所攝者：景雲：梵語闡陀那論（闡陀那論：梵語 Chandana-論，聲明中的一種，關於韻律的學問）。

【English Translation】 English version 'Qu Guo Ye' (Qu Guo: the cause and effect of actions). 'Sui Jie Shu Deng Suo An Li Gu Zhe': This refers to the division of lifespan, such as one kalpa (kalpa: an aeon) and so on. 'Zhong Tong Fen Zhong': Jing Yun (Jing Yun: a person's name, referring to Kuiji, a disciple of Xuanzang), based on the similar positions of all sentient beings, establishes 'Tong Fen' (commonality), universally establishing 'Tong Fen' based on the three natures (three natures: good, evil, neutral) and five aggregates (five aggregates: form, feeling, perception, volition, consciousness). 'Zhong Lei Tong Fen Zhe': Kshatriya (Kshatriya: one of the four castes in ancient Indian society, referring to warriors and rulers) and other four types are similar. 'Zi Xing Zhe': Within each type, the inherent male and female, strong and gentle characteristics are the same. Directly within males, those who like to do good or evil are all called 'Zi Xing Tong Fen' (commonality of inherent nature). 'Gong Qiao Ye Chu Yang Ming Tong Fen Zhe': Together, using labor, work, and skillful techniques to sustain life, establishes 'Zhong Tong Fen' (commonality of beings). Ji Yun (Ji: Kuiji): It is only established on the number of sentient beings, not on non-sentient beings. Why? Because 'Qu' (Qu: the destinations of sentient beings in reincarnation, such as hell, hungry ghosts, animals, humans, asuras, heavens) and non-'Qu' are different. Therefore, this can only be established on the number of sentient beings. 'Sheng Zhong': There are no present sentient beings; each kshana (kshana: an extremely short unit of time) is arising and ceasing. The continuous succession of one's own type is called 'Xiang Xu Sheng' (continuous birth). 'Kalala' (Kalala: Sanskrit, referring to the first week of an embryo) and so on are called 'Fen Wei Sheng' (birth by stages). Question: 'Kshana Sheng Zhe', arising from the cause and condition of a single thought of dharma, that is, the essence of dharma is about to arise, why is it said to be false? The answer is: In the name 'Sheng' (birth), there is no difference between 'Sheng' and 'Wu Sheng' (non-birth), that is, based on the arising of form and mind (form: material phenomena; mind: mental phenomena), 'Sheng' is falsely established, so 'Sheng' is false. 'Lao Zhong': 'Yi Xing Lao Zhe', the nature before and after is different. 'Zhuan Bian Lao Zhe', ten stages of change. 'Shou Yong Lao Zhe', the enjoyment of the six dusts (six dusts: form, sound, smell, taste, touch, dharma) gradually declines. 'Jing Zhong': 'Li Zhi Zhu Zhe', such as laws and regulations that circulate in the world without interruption, is called 'Li Zhi Zhu' (established and abiding). 'Wu Chang Zhong': 'Huai Mie Zhe', destruction in a single thought. 'Zhuan Bian Zhe', turning from young to old. 'Bie Li Zhe', loss of wealth, separation of family members. 'Ming Shen Zhong': 'San Zhong Zhe', Jing Yun: If we say that the assembled false dharmas such as bottles and basins are called 'Jia She Ming Shen' (hypothetical name-body). If we generally say that the common characteristics of blue color and so on, relative to the previously assembled false dharmas, are the 'Shi Wu Ming Shen' (real object name-body). Saying that the dharma commonly known to the previous two is called 'Gong Liao Ming Shen' (commonly understood name-body). If we say that the dharma not commonly known to the previous two is called 'Shi Bu Gong Suo Liao Ming Shen' (worldly uncommonly understood name-body). Ce Yun (Ce: referring to Fa Ce), saying white is black, etc., is called 'Jia Shuo Ming' (false saying name). Saying white is white, etc., is called 'Shi Wu Ming' (real object name). The common establishment at the beginning of the kalpa, such as Mount Meru (Mount Meru: Sumeru Mountain), is called 'Shi Gong Liao' (worldly commonly understood). Other various names are changed according to preferences, so they are not commonly understood. 'Ci Zhong Cha Bie Zhe Nai Zhi Yin Suo She Zi Suo She Zhe': Jing Yun: Sanskrit Chandana-論 (Chandana-論: Sanskrit, one of the branches of grammar, about metrics).

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。此翻名聲詮泛菩薩說法有三種。謂男女俱非聲。於三聲中要具兩長兩短音韻方足。此足句名音所攝。西國句法要具四字以為一句。名字攝句。此之四種。並解句義。基云。句有二種謂總標別釋。臺字。有二種。謂本音十四。即囊阿等。字謂三十四字。迦劫迦等。又音所攝。即闡陀那論。有男女等各有七轉方成音。文字所攝。即謂言音字。異生性中。景雲。此中立得不立不得。但云異生性不得聖法即是。舉此不得聖法類解一切諸不得性。亦即當彼不得之義。基云。如小乘唯有覆無記性修道斷。大乘不可爾。以無別非得性故。舊雜心立凡夫性。一切非得無所收。以凡夫性局故。今俱舍別立非得。即異生性在非得中。非得即異生性在非得中非得寬。收一切非得盡。小乘得有法前法后法俱。非得唯有法前法后無法俱非得。以法現在前必名成就成就名得。得即有法俱得。無現成就法名法俱非得。縱非得現在必有法俱得以成就故。若在過未即有非得。今大乘唯有法俱得。以于有依建立得故。無法前後得非得。既唯於過未建立即非得想無。故以不于無法上建立故。若有法前後得可有非得。以於過未建立故。大乘無非得別立異生性。此性即于見所斷煩惱上建立。以不得見道等諸聖法故。若未得見道即於一切聖道上不得建立。若得一分

余是此種類故見道不名異生性。通三界。若離彼地染時亦名靜一分。亦可義說依種有法。亦是有覆無記性。不得一切法總義在三乘見道。若不得修道若異生性即見道應名此性。亦可說在世第一法舍見道時斷。流轉中。唸唸生滅斷還謝。名剎那流轉。三界往還。名生展轉流轉。三性等法起流轉。名染凈展轉。定異中。景雲。言相定異者。如青黃等。因定異者。善惡別故。果定異者。苦樂別。基云。相定異。謂因果中體相等。相應中。景雲。善滅於樂。惡招于苦。因緣具時。名和合相應。如謂得住后時廢妄還依昔時誦經方便。遂須歷得。名方便相應。隨作善惡。稱如舊法。所為成辨。名所作相應。基云。方便相應。謂加行智與一切根本事名方便也。稱可道理。謂智與理相應。勢速中。諸行勢速者。如一彈指頃經六百生滅。士用勢速者。如世間中斷根士夫三業速疾。神通勢速者。如屈申臂頃到色究竟等。次第中。剎那流轉次第者。前念流轉次第。內身流轉次第者。如一身中十時次第。成立所作流轉次第者。如外器成立前後安布。時中。西方三說。一攝論云種果俱者。此據有俱非是並俱故。金剛心時雖無其因而有本識。故圓鏡智爾時未生。第二句有五種者。于胎內前四時未生眼根。及此異生性無色界者。總是第二句也。第五時

【現代漢語翻譯】 現代漢語譯本 因為我屬於這種類別，所以見道不被稱為異生性（prthag-jana-prakrti，凡夫的自性）。它貫通三界（trayo dhatavah，欲界、色界、無色界）。如果離開彼地的染污時，也稱為『靜一分』。也可以根據意義說，依據種子而有法。它也是有覆無記性（sabranavarana-avyakrta，被覆蓋的、非善非惡的性質）。不能將一切法的總體意義放在三乘（triyani yanani，聲聞乘、緣覺乘、菩薩乘）的見道中。如果不能得到修道，如果異生性就是見道，那麼見道就應該被稱為這種性質。也可以說在世第一法（laukikagradharma，世間最高的善法）捨棄見道時斷滅。在流轉（samsara，輪迴）中，唸唸生滅，斷滅后又消失，這被稱為剎那流轉（ksanika-samsara，瞬間的流轉）。在三界中往來，這被稱為生展轉流轉（jati-samsara，生的流轉）。三性（trisvabhavah，遍計所執性、依他起性、圓成實性）等法生起流轉，這被稱為染凈展轉（samklesa-vyavadana-samsara，染污和清凈的流轉）。 在定異（niyata-vikalpa，決定的差異）中，景雲說，相定異（laksana-niyata，相的決定差異）是指如青色和黃色等。因定異（hetu-niyata，因的決定差異）是指善和惡的差別。果定異（phala-niyata，果的決定差異）是指苦和樂的差別。基云說，相定異是指因果中的體相等。 在相應（samprayoga，相應）中，景雲說，善會滅除樂，惡會招致苦。因緣具足時，這被稱為和合相應（samagra-samprayoga，完全的相應）。例如，在獲得安住之後，廢除虛妄，仍然依靠以前誦經的方法，因此需要經歷獲得，這被稱為方便相應（upaya-samprayoga，方便的相應）。隨著所作的善惡，按照舊法，所為的事情得以成就，這被稱為所作相應（krtya-samprayoga，所作的相應）。基云說，方便相應是指加行智（prayoga-jnana，修行智慧）與一切根本事（mulavastu，根本事物）被稱為方便。符合道理，是指智慧與道理相應。 在勢速（vega，迅速）中，諸行（samskara，行）的勢速，例如一彈指頃經歷六百生滅。士用（purusakara，人的作用）的勢速，例如世間中斷根的士夫三業（身語意）迅速。神通（rddhi，神通）的勢速，例如屈伸手臂頃刻到達色究竟天（akanistha-deva）。 在次第（krama，次第）中，剎那流轉的次第，是前念流轉的次第。內身流轉的次第，例如一身中十時的次第。成立所作流轉的次第，例如外器成立的前後安排。 在時（kala，時間）中，西方有三種說法。一是《攝大乘論》（Mahayana-samgraha）說種子和果實同時存在，這是根據有俱（sahabhu，同時存在）而非並俱（yugapat，一起存在）的緣故。金剛心（vajra-citta，金剛心）時雖然沒有其因，但有本識（alaya-vijnana，阿賴耶識），所以圓鏡智（adarsa-jnana，大圓鏡智）爾時未生。第二句有五種情況，在胎內前四時未生眼根，以及此異生性沒有**者，總是第二句的情況。第五時

【English Translation】 English version Because I belong to this category, the path of seeing (darshana-marga) is not called the nature of an ordinary being (prthag-jana-prakrti). It pervades the three realms (trayo dhatavah: the desire realm, the form realm, and the formless realm). If one departs from the defilements of that realm, it is also called 'a portion of tranquility.' It can also be said, according to its meaning, that it has dharma based on seeds. It is also of the nature of covered and unspecified (sabranavarana-avyakrta). The overall meaning of all dharmas cannot be placed in the path of seeing of the three vehicles (triyani yanani: the Shravaka vehicle, the Pratyekabuddha vehicle, and the Bodhisattva vehicle). If one cannot attain the path of cultivation (bhavana-marga), and if the nature of an ordinary being is the path of seeing, then the path of seeing should be called this nature. It can also be said that the highest mundane dharma (laukikagradharma) is severed when abandoning the path of seeing. In the cycle of existence (samsara), thoughts arise and cease moment by moment, disappearing after ceasing, which is called momentary flow (ksanika-samsara). Going back and forth in the three realms is called the flow of birth (jati-samsara). The arising of dharmas such as the three natures (trisvabhavah: parikalpita-svabhava, paratantra-svabhava, and parinispanna-svabhava) is called the flow of defilement and purification (samklesa-vyavadana-samsara). Regarding the determination of differences (niyata-vikalpa), Jingyun says that the determination of differences in characteristics (laksana-niyata) refers to things like blue and yellow. The determination of differences in causes (hetu-niyata) refers to the difference between good and evil. The determination of differences in results (phala-niyata) refers to the difference between suffering and happiness. Jiyun says that the determination of differences in characteristics refers to the equality of substance in cause and effect. Regarding association (samprayoga), Jingyun says that good extinguishes joy, and evil invites suffering. When the causes and conditions are complete, it is called complete association (samagra-samprayoga). For example, after attaining abiding, abandoning falsehood, and still relying on the previous method of reciting scriptures, one needs to experience attainment, which is called expedient association (upaya-samprayoga). According to the good or evil done, following the old law, the intended matter is accomplished, which is called accomplished association (krtya-samprayoga). Jiyun says that expedient association refers to the expedient of applying wisdom (prayoga-jnana) to all fundamental matters (mulavastu). Conforming to reason refers to the association of wisdom and reason. Regarding speed (vega), the speed of actions (samskara) is like experiencing six hundred births and deaths in the snap of a finger. The speed of human effort (purusakara) is like the rapid actions of body, speech, and mind of a man in the world who has severed his roots. The speed of supernormal powers (rddhi) is like reaching the Akanistha heaven (akanistha-deva) in the time it takes to flex and extend an arm. Regarding sequence (krama), the sequence of momentary flow is the sequence of the flow of previous thoughts. The sequence of the flow of the inner body is like the sequence of ten periods in one body. The sequence of the flow of establishing what is done is like the arrangement of the front and back of the establishment of external objects. Regarding time (kala), there are three Western sayings. First, the Mahayana-samgraha says that seeds and fruits exist simultaneously, which is based on co-existence (sahabhu) rather than simultaneous existence (yugapat). Although there is no cause at the time of the vajra-citta, there is the alaya-vijnana, so the adarsa-jnana is not yet born at that time. The second sentence has five situations: the eye faculty is not born in the first four periods in the womb, and this nature of an ordinary being without ** is always the situation of the second sentence. The fifth time

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中及出胎外。雖得眼根。被他打壞。故云或生已失。或從本來不得眼根。或復生已滅入過去即無眼體名無間滅。俱無者。羅漢失眼。或本來不生眼。或彼羅漢生無色界。或從三界身入無餘。身界無先來不生身余隨所應者。身根在下二界。亦無未生時。亦無或生已失。但有無間滅入過去。若作四句。應云身非身界。謂阿羅漢最後身及學人從下二界命終生無色界最後捨身。有身界非身。謂下二界身根無間滅入過去。及異生生無色界。餘二句可知。於四外界隨應具說者。若地獄四塵恒有。若在色界無香味。色觸恒有。四句可知。有色界。謂羅漢最後色。及學人從下二界命終生無色時最後所舍色。有色界非色。謂胎內前四時中四根相對也及無色凡夫。餘二句可知。香味觸三例爾。或有論文或復此眼無間必滅。三藏更勘梵本論無復此必字善順道理。何者。若有必字。即是現在未滅眼故。不得非眼同為全無。有眼種名不成界。為有種子不得生眼名不成耶。三藏述西方二說。一說。若必不生有色界時。眼種已舍。故不名眼界。問。若爾。回小向大。畢竟不起二乘無漏。爾時未得起發時無漏。然即舊種已舍故應異是生耶。三藏二解。一義。此文要時入初地時前念先舍劣無漏種。次第即起菩薩無漏。一義。地前即起菩薩無漏修大乘行。二

乘無漏種發大心時即舍不成。二說。但捨生現行功能。測師問。無色不還若許無種義。何故已生眼種子未生眼種並非有耶。答。無復生果故。始生無色便舍種子。問。若爾。亦可八地已上菩薩所有煩惱種子以無用故不成就耶。解云。種有二用。一生果用。二障道用。彼位惑種雖無前用。而有後用。是故不捨。基云如對法第二卷有二諍釋。種與現行皆名界故。所以會釋此文。勝軍師以為證種生現行不同時文。今以現行眼為界勝故無過。亦應外塵中作得眼不得色等小四句。謂眼不變為色時是得眼不得色。無眼者唯有第八相色故得色不得眼。二俱成就。二不成等。四明同分彼同分。三藏云。根同識取境。說根為同分。識是根所同故。法界中心所有法如心是同分。余色等法非所同故如五塵是彼同分。又解。小乘立三世有得。言未來不生七心界。名彼同分。現在七心界。名為同分。大乘過未無法。若別就辨同分彼同分義唯現在是有。識起現在。其必有月。則無同分彼同分異。色等六塵。但是他境無能取作用。亦不辨同分彼同分義。唯現五根不假余緣。自類相續。就中有識未依取境用同名為同分。無識未依無取境用。名彼同分。對法第四云。由能根與識相似義轉說名同分。由根不與識合。唯自相續生。根相相似。說名彼同分。意辨

【現代漢語翻譯】 現代漢語譯本 當以無漏的種子發起大心時，就捨棄了不成就的狀態。這是兩種說法。一種說法是隻捨棄了生起現行的功能。測法師問道：如果無色界的不還果位允許沒有種子的說法，那麼為什麼已經生起的眼種子和未生起的眼種子並非都有呢？回答：因為不再生起果報的緣故。剛生到無色界就捨棄了種子。問：如果這樣，也可以說八地以上的菩薩所有的煩惱種子因為沒有用處而不成就嗎？解釋說：種子有兩種用處，一是生果的用處，二是障礙修道的用處。那些菩薩的惑種雖然沒有前一種用處，但有後一種用處，所以不捨棄。窺基法師說，如《對法》第二卷有二種爭論的解釋：種子和現行都名為界。所以會通解釋此文。勝軍法師以此作為證據，證明種子生現行不同時。現在以現行的眼為界勝，所以沒有過失。也應該在外塵中作出『得眼不得色』等小四句，即眼不變為色時是得眼不得色。沒有眼的人只有第八識所變現的色，所以是得色不得眼。二者都成就。二者都不成就等。四是明辨同分和彼同分。三藏說：根和識取境相同，所以說根為同分。識是根所共同的，所以是同分。法界中心所有法，如心是同分。其餘色等法不是所共同的，如五塵是彼同分。又一種解釋是，小乘立三世有得，說未來不生七心界，名為彼同分。現在七心界，名為同分。大乘認為過去未來沒有法，如果分別辨別同分和彼同分的意義，只有現在是有。識生起于現在，其必有月，則沒有同分和彼同分的區別。色等六塵，只是他境，沒有能取的作用，也不辨別同分和彼同分的意義。只有現在的五根不假借其他因緣，自身類相續，其中有識未依取境用同，名為同分。無識未依無取境用，名為彼同分。《對法》第四卷說：由於能根與識相似的意義，轉而說名為同分。由於根不與識合，只是自身相續生，根相相似，說名為彼同分。意思是辨別

【English Translation】 English version When a great mind is generated with undefiled seeds, the state of non-accomplishment is abandoned. There are two views on this. One view is that only the function of generating manifest actions is abandoned. The teacher Ce (測) asked: If the state of non-return in the Formless Realm is allowed to have no seeds, then why are the eye-seeds that have already arisen and the eye-seeds that have not yet arisen not both present? The answer is: Because they no longer produce results. One abandons the seeds as soon as one is born into the Formless Realm. Question: If that is the case, can it also be said that the seeds of afflictions of Bodhisattvas above the eighth ground are not accomplished because they are useless? The explanation is: Seeds have two uses: one is to produce results, and the other is to obstruct the path. Although the seeds of delusion in those positions do not have the former use, they have the latter use, so they are not abandoned. Ji (基) said, as in the second volume of the Abhidharmasamuccaya (對法), there are two disputed explanations: seeds and manifest actions are both called realms. Therefore, this passage is explained by reconciling them. Master Shengjun (勝軍) used this as evidence to prove that the generation of manifest actions from seeds does not occur at the same time. Now, since the manifest eye is superior as a realm, there is no fault. One should also make small four-line verses in external dusts such as 'obtaining the eye but not obtaining the color', that is, when the eye does not change into color, one obtains the eye but not the color. Those without eyes only have the color transformed by the eighth consciousness, so they obtain the color but not the eye. Both are accomplished. Neither is accomplished, and so on. Four is to distinguish between sabhāga (同分, commonality) and visabhāga (彼同分, distinctiveness). The Tripitaka (三藏) says: The root and consciousness take the object in common, so the root is said to be sabhāga. Consciousness is common to the root, so it is sabhāga. All dharmas in the center of the dharmadhātu (法界), such as the mind, are sabhāga. The remaining dharmas such as colors are not common, so the five dusts are visabhāga. Another explanation is that the Hinayana (小乘) establishes the existence of the three times, saying that the seven mind-realms that will not arise in the future are called visabhāga. The seven mind-realms in the present are called sabhāga. The Mahayana (大乘) believes that there are no dharmas in the past and future. If one distinguishes the meaning of sabhāga and visabhāga separately, only the present exists. Consciousness arises in the present, and there must be a moon, so there is no difference between sabhāga and visabhāga. The six dusts such as colors are only other realms and have no function of taking, nor do they distinguish the meaning of sabhāga and visabhāga. Only the present five roots do not rely on other conditions, and their own classes continue. Among them, those with consciousness that have not relied on taking objects and have the same function are called sabhāga. Those without consciousness that have not relied on taking objects and have no function are called visabhāga. The fourth volume of the Abhidharmasamuccaya (對法) says: Because the able root and consciousness have similar meanings, they are said to be sabhāga. Because the root does not combine with consciousness, but only its own class continues to arise, and the roots are similar, it is said to be visabhāga. The meaning is to distinguish

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五根一起相續。若與識合與識用。名為同分。不與識合。名彼同分。色等五塵望五識無合不合。若為同分。彼六識未起之時無體。不可辨其同不同分。若已生者。則唯有用。亦不成二句。云何得辨同不同分。故唯五根得成二句。不得同小乘說未來不約．唯識道理。如緣過未有相當心似過未相。此唯心中有過未功能。今正緣時與彼相似唯識理得名過未。其唯現在。二法相道理。謂現在法當滅名過去。未滅名未來。正生名現在。即于現在法上法相立三世。三神通說三。即諸佛等通力。法爾有若對相現故。謂現在法既曾有功能名過去。當有功能名未來。即現法上亦有爾所功能義說三世也。如前說。方中。對法亦云。唯依色法因果建立諸方。若據在方名方。四蘊亦名為方。故上文云。隨在此處或在此生。即此方攝。數中。云依法齊量表了分位立數者。或就意思。或就語業。表了分位假立為數。和合中。景雲。集會者。如大眾聚。假立名為集會。一義和合者。如立義支具足。亦可諸心心所同起一境。境名為義。名一義和合。圓滿和合者。如彼世間眷屬圓滿。基云。一義和合。謂同依一所作事。圓滿和合。謂得究竟時。不和合中。若分位若差別者。景雲。若前後分位不和合。若同若差別並立不和合。測云。若分位者。前三分位。若

【現代漢語翻譯】 現代漢語譯本 五根一起相續。如果與識結合並被識所用，就叫做『同分』。如果不與識結合，就叫做『彼同分』。色等五塵對於五識來說，沒有合與不合的區別。如果說是『同分』，那麼在第六識尚未生起的時候，沒有自體，無法分辨其同分或不同分。如果已經生起，則只有作用，也無法成立兩種情況。如何才能分辨同分和不同分呢？所以只有五根才能成立兩種情況。不能像小乘那樣說未來不確定，這不符合唯識的道理。就像緣於過去和未來，有相似於過去和未來的心相。這只是心中有過去和未來的功能。現在真正緣取時，與它們相似，唯識的道理才能稱之為過去和未來。其唯有現在，二法相的道理是說，現在的法將要滅去叫做過去，尚未滅去叫做未來，正在生起叫做現在。就在現在的法上，根據法相建立三世。三神通所說的三世，就是諸佛等神通力，自然而然地存在，就像對境顯現一樣。也就是說，現在的法既然曾經有功能叫做過去，將要有功能叫做未來，就在現在的法上，也有這樣的功能，這就是三世的含義。如前所說。方位中，對法也說，只是依據色法的因果建立諸方。如果根據所在的位置稱為方位，那麼四蘊也可以稱為方位。所以上文說，『隨在此處或在此生』，就是此方位所攝。數量中，說依據齊量來表示分位而建立數量，或者就意思，或者就語言行為，表示分位而假立為數量。和合中，景師說，『』，比如大眾聚集，假立名為『』。一義和合，比如建立義支完備。也可以是諸心心所同時生起於一個境，境被稱為義，稱為一義和合。圓滿和合，比如世間的眷屬圓滿。窺基法師說，一義和合，是指共同依靠一個所作的事情。圓滿和合，是指得到究竟的時候。不和合中，如果是分位或差別，景師說，如果是前後分位不和合，無論是相同還是差別，都成立不和合。窺測法師說，如果是分位，就是前三分位。若

【English Translation】 English version The five roots arise together in a continuous stream. If they are combined with consciousness and used by consciousness, they are called 'Samaṃśa' (同分, having the same share or nature). If they are not combined with consciousness, they are called 'Tad-samaṃśa' (彼同分, having a different share or nature). The five sense objects, such as form, in relation to the five consciousnesses, have no distinction of being combined or not combined. If they are considered 'Samaṃśa', then when the sixth consciousness has not yet arisen, it has no self-nature, and it is impossible to distinguish its Samaṃśa or Tad-samaṃśa. If it has already arisen, then it only has function, and the two categories cannot be established. How can one distinguish Samaṃśa and Tad-samaṃśa? Therefore, only the five roots can establish the two categories. One should not say that the future is uncertain as in the Hinayana, which does not accord with the principles of Yogācāra (唯識). Just as when one contemplates the past and future, there are mental images similar to the past and future. This is only because the mind has the function of past and future. When one truly contemplates them now, they are similar to them, and according to the principles of Yogācāra, they can be called past and future. As for the present, the principle of two dharmas states that a present dharma that is about to cease is called the past, one that has not yet ceased is called the future, and one that is arising is called the present. It is on the present dharma that the three times are established based on the characteristics of dharmas. The three times spoken of in the three supernormal powers (三神通) are the supernormal powers of the Buddhas and others, which naturally exist, just like the appearance of objects. That is to say, a present dharma that once had a function is called the past, and one that will have a function is called the future. It is on the present dharma that the meaning of the three times is explained as having such functions. As mentioned before. In the section on directions, the Abhidharma (對法) also says that the directions are established solely based on the cause and effect of form. If one considers the location as the direction, then the four aggregates (四蘊) can also be called directions. Therefore, the previous text says, 'Wherever one is in this place or in this life,' that is included in this direction. In the section on numbers, it says that numbers are established based on the measurement of equality to indicate divisions, either based on meaning or based on verbal actions, indicating divisions and falsely establishing them as numbers. In the section on aggregation, Master Jing (景師) says that '' is like a gathering of the masses, falsely established as ''. 'Aggregation of one meaning' is like establishing the limbs of an argument completely. It can also be that all the mental states (心所) arise simultaneously in one object, and the object is called meaning, called 'aggregation of one meaning'. 'Complete aggregation' is like the completeness of worldly relatives. Master Kuiji (窺基法師) says that 'aggregation of one meaning' refers to relying together on one thing that is being done. 'Complete aggregation' refers to when one attains the ultimate. In the section on non-aggregation, if it is a division or difference, Master Jing says that if the divisions of before and after are not aggregated, whether they are the same or different, non-aggregation is established. Master Kui Ce (窺測法師) says that if it is a division, it is the first three divisions. 若

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差別者。三分位有差別。自下第三。以諸門分別五蘊。于中先別釋。后總結。釋中。前以有色有見等十九問分別諸蘊。后翻有色等問以顯無色等義。前中。三種微細。如五十四卷釋。此中粗大義。即於色蘊中分色處粗大者非彼微細。非是色蘊唯粗大是。解有漏云。粗重所隨等者。為諸煩惱粗重所隨。非能對治。從煩惱生。是有漏義。有四過失。一不寂靜。下云纏現行所作。即如論文現行煩惱體是。三藏云。由煩惱現行故惱亂根等名不寂靜。二內外變異。下云諸煩惱事隨逐煩惱所作。即諸煩惱所依事。由起如是貪瞋等故今內外變異根塵變異也。根塵名事。三發起惡行。下云煩惱因緣所作。由煩惱為因緣故。發起惡行。惡行是煩惱所作。四攝受因。下云引發後有。如文可知。有諍愛味等。如顯揚論等廣明。三藏云。有諍唯謂瞋體通一切有漏。愛味唯緣內身生。耽嗜唯緣外慾起。唯此文在欲界。景雲。愛味通三界。耽嗜唯欲界。戲論依義是世間者。能生分別虛妄取執。名戲論所依。解三世中。云已受用因果名過去未受用因果名未來已受用因未受用果名現在者。未來過去皆約同時因果說及果已用者等語。現在據等流因果異時者語。是過去果現在非同時因果。現在無果也。故知據別義。故與第三卷本地分說義別。內外問中。六處

【現代漢語翻譯】 現代漢語譯本 差別者。三分位有差別。自下第三。以諸門分別五蘊（skandha，蘊）。于中先別釋，后總結。釋中，前以有色有見等十九問分別諸蘊，后翻有色等問以顯無色等義。前中，三種微細，如第五十四卷釋。此中粗大義，即於色蘊中分色處粗大者非彼微細。非是色蘊唯粗大是。解有漏云：『粗重所隨等者』，為諸煩惱粗重所隨，非能對治，從煩惱生，是有漏義。有四過失：一不寂靜，下云纏現行所作，即如論文現行煩惱體是。三藏云：『由煩惱現行故惱亂根等名不寂靜。』二內外變異，下云諸煩惱事隨逐煩惱所作，即諸煩惱所依事。由起如是貪瞋等故今內外變異根塵變異也。根塵名事。三發起惡行，下云煩惱因緣所作，由煩惱為因緣故，發起惡行。惡行是煩惱所作。四攝受因，下云引發後有，如文可知。有諍愛味等，如《顯揚論》等廣明。三藏云：『有諍唯謂瞋體通一切有漏。愛味唯緣內身生。耽嗜唯緣外慾起。』唯此文在欲界。景雲：『愛味通三界。耽嗜唯欲界。』戲論依義是世間者，能生分別虛妄取執，名戲論所依。解三世中，云已受用因果名過去，未受用因果名未來，已受用因未受用果名現在者。未來過去皆約同時因果說及果已用者等語。現在據等流因果異時者語。是過去果現在非同時因果。現在無果也。故知據別義，故與第三卷本地分說義別。內外問中，六處（ayatana，處）

【English Translation】 English version The differentiator. There are differences in the three positions. From the third below. Differentiating the five skandhas (五蘊) through various gates. First, explain them separately, then summarize. In the explanation, the nineteen questions, such as 'with form and visible,' are used to differentiate the skandhas. Then, the questions like 'with form' are reversed to reveal the meaning of 'without form.' Among the former, there are three subtle aspects, as explained in the fifty-fourth volume. The coarse meaning here refers to the coarse aspects of form within the form skandha, which are not subtle. It is not that the form skandha is only coarse. Explaining 'with outflows' says: 'Those accompanied by coarseness and heaviness' are accompanied by the coarseness and heaviness of various afflictions, unable to counteract them, and arising from afflictions, which is the meaning of 'with outflows.' There are four faults: first, non-tranquility, as it says below, 'what is done by the entanglements and manifest actions,' which is the substance of manifest afflictions as in the treatise. The Tripitaka (三藏) says: 'Because afflictions manifest, disturbing the roots, etc., it is called non-tranquility.' Second, internal and external changes, as it says below, 'the affairs of afflictions follow what is done by afflictions,' which are the things on which afflictions rely. Because of the arising of greed, anger, etc., now there are internal and external changes, changes in the roots and dusts. Roots and dusts are called things. Third, initiating evil actions, as it says below, 'what is done by the causes and conditions of afflictions,' because afflictions are the causes and conditions, initiating evil actions. Evil actions are what is done by afflictions. Fourth, the cause of acceptance, as it says below, 'inducing future existence,' as the text can be understood. There are strife, savoring, etc., as extensively explained in the Yogācārabhūmi-śāstra (顯揚論) and others. The Tripitaka says: 'Strife only refers to the substance of anger, pervading all with outflows. Savoring only arises in relation to the inner body. Craving only arises in relation to external desires.' Only this text is in the desire realm. Jingyun says: 'Savoring pervades the three realms. Craving is only in the desire realm.' Frivolous talk, according to its meaning, is worldly, able to generate discrimination, false grasping, and attachment, which is called the basis of frivolous talk. Explaining the three times, it says that 'cause and effect already enjoyed is called the past, cause and effect not yet enjoyed is called the future, cause already enjoyed and effect not yet enjoyed is called the present.' The future and past both refer to simultaneous cause and effect, and phrases like 'the effect has already been used.' The present refers to the heterochronous cause and effect of equal flow. It is the past effect that is present, not simultaneous cause and effect. There is no effect in the present. Therefore, it is known that it is based on a separate meaning, so it is different from the meaning explained in the local division of the third volume. In the internal and external questions, the six ayatanas (六處).

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並屬彼義是內取者。內六根並取屬五色根符根四塵及內聲。又取屬意根受想行蘊並定自在色。故云也。一蘊一分是外者。色蘊中但取非情五塵。故云一分。三惡趣蘊名粗。人天是細。無漏五蘊雖復無常。非苦不凈。是妙。處所去來時隔越義是遠者。景雲。所所遠。如天竺震旦。彼處此據隔故遠。去來時者。過去遠現在故遠。未來至現在故遠。測云。方釋所所。隔越重釋去來時遠。今云時隔越。釋成去來。方隔越。釋成處所。小論明四遠。謂處時性相。如善惡無遠色。雖同一身中起。以性異故。名為性遠。如四大種雖一身中。堅濕暖動相異。故名相遠。此中略不辨二也。三界系中。欲界言生未得對治者。是第一時未得無漏及色界心對治具有欲界五蘊。或得者。是第二時得無漏及色界心但有欲界色及不相應行。已出者。是第三時出無漏及色界定心具有欲界五蘊。三藏云。三時現行文中。已具收彼外器世界色。色界。言已得色界對治若入彼定者。身在欲界得無色定及入彼定。是第一時但成色界有漏種子也。或復生彼未得上對治者。身在色界未得無色界心。是第二時具有色五蘊。或得已出者。身在色界得無色界心。已出現行色界系法。是第三時。無色界。言已得對治若入彼定者身在下地入無漏心是第一時。但成無色系種。或復

【現代漢語翻譯】 現代漢語譯本： 『並屬彼義是內取者』，指的是內在的六根，以及屬於五色根的符根、四塵和內在的聲音。又包括意根、受想行蘊，以及禪定自在之色，所以這樣說。 『一蘊一分是外者』，指的是色蘊中只取非有情的五塵，所以說『一分』。 三惡趣的五蘊名為『粗』，人天道的五蘊是『細』。無漏五蘊雖然也是無常，但並非苦和不凈，而是『妙』。 『處所去來時隔越義是遠者』，景雲說，『所所遠』，比如天竺（India）和震旦（China），因為彼此處所間隔所以遙遠。『去來時者』，過去遠離現在所以遙遠，未來到達現在所以遙遠。測云解釋說，『方』解釋處所，『隔越』重複解釋去來時間的遙遠。現在說『時隔越』，解釋成為去來。『方隔越』，解釋成為處所。小論中說明四種遙遠，即處所、時間、自性、相狀。比如善惡沒有處所的遙遠。色法雖然在同一個身體中生起，但因為自性不同，所以名為自性遙遠。比如四大種雖然在同一個身體中，但堅、濕、暖、動的相狀不同，所以名為相狀遙遠。這裡省略了沒有辨別這兩種遙遠。 在三界系中，欲界中說『生未得對治者』，是第一時，沒有得到無漏和（此處原文如此，可能指某種禪定或修行狀態）心對治，具有欲界的五蘊。『或得者』，是第二時，得到無漏和心，但有欲界的色蘊和不相應行。『已出者』，是第三時，出離無漏和定心，具有欲界的五蘊。三藏說，三種時期的現行文中，已經完全包括了外在的器世界*（physical world）。 界，說『已得對治若入彼定者』，身體在欲界，得到無色定並且進入那種禪定，是第一時，但成就有漏種子。『或復生彼未得上對治者』，身體在界，沒有得到無心，是第二時，具有色界的五蘊。『或得已出者』，身體在界，得到無心，已經出現現行系法，是第三時。 無界，說『已得對治若入彼定者』，身體在下地進入無漏心，是第一時，但成就無色界的種子。『或復』

【English Translation】 English version: 『And belonging to that meaning, those that are internally taken』 refers to the internal six sense bases, as well as the root symbols, the four dusts, and internal sounds belonging to the five sense bases of form. It also includes the mind base, the aggregates of feeling, perception, volition, and consciousness, as well as the form that is free in meditation, hence the saying. 『One aggregate, one part, is external』 refers to only taking the non-sentient five dusts within the form aggregate, hence the saying 『one part』. The five aggregates of the three evil destinies are called 『coarse,』 while the five aggregates of humans and gods are 『subtle.』 Although the unconditioned five aggregates are also impermanent, they are not suffering or impure, but 『wonderful.』 『The meaning of separation in place, going and coming, and time is distance』 Jingyun said, 『Place, place, distance,』 such as India (Tianzhu) and China (Zhendan), are distant because of the separation of places. 『Going and coming time』 means the past is distant from the present, so it is distant; the future arriving at the present, so it is distant. Ce Yun explained, 『Direction』 explains place, 『separation』 repeats the explanation of the distance of going and coming time. Now it says 『time separation,』 explaining it as going and coming. 『Direction separation』 explains it as place. The Small Treatise explains four distances, namely place, time, nature, and characteristics. For example, good and evil have no distance of place. Although form arises in the same body, because of the difference in nature, it is called distance of nature. For example, although the four great elements are in the same body, the characteristics of solidity, moisture, warmth, and motion are different, so it is called distance of characteristics. Here, it is omitted without distinguishing these two distances. Within the Three Realms, in the Desire Realm, 『those who are born and have not attained the antidote』 refers to the first time, not having attained the unconditioned and ** (as in the original text, possibly referring to a certain state of meditation or practice) mind antidote, possessing the five aggregates of the Desire Realm. 『Or those who have attained』 refers to the second time, having attained the unconditioned and ** mind, but only having the form aggregate and non-associated formations of the Desire Realm. 『Those who have already emerged』 refers to the third time, having emerged from the unconditioned and ** meditative mind, possessing the five aggregates of the Desire Realm. The Tripitaka says that the active expressions of the three periods of time completely include the external physical world. The ** Realm, saying 『those who have already attained the ** antidote, if they enter that meditation,』 the body is in the Desire Realm, attaining the Formless Realm meditation and entering that meditation, is the first time, but accomplishing the ** conditioned seeds. 『Or those who are born there and have not attained the higher antidote,』 the body is in the ** Realm, not having attained the non- mind, is the second time, possessing the five aggregates of the Form Realm. 『Or those who have attained and already emerged,』 the body is in the ** Realm, having attained the non- mind, the active ** Realm dharmas have already appeared, is the third time. The Non-* Realm, saying 『those who have already attained the antidote, if they enter that meditation,』 the body is in the lower ground entering the unconditioned mind, is the first time, but accomplishing the seeds of the Formless Realm. 『Or』

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生彼未得治者。是第二時。身生無色未得究竟對治具起無色四蘊。或得已出者。無色羅漢已得無色究竟對治。已出具起無色系法。是第三時。復有差別謂輕安俱三摩地者。簡散三摩地。眷屬並果者。景雲。同時善五蘊名眷屬。若定及眷屬所生異熟名彼果法。基云。眷屬謂同時心心法。彼果法者即定道俱戒及定境果色。此立色界等系。餘者欲界系。屬色煩惱者。色界有漏諸法從色界煩惱而生。復生煩惱因果相別。故云屬色煩惱。與彼欲界相違。是色界系。離色煩惱彼所攝義者。離色煩惱。即是無色煩惱。從彼無色煩惱所生諸有漏法。果屬於因。是無色系。故云彼所攝義是無色系。三性中。能感當來樂報者。是有漏善。及煩惱苦對治者。是無漏善。能感苦報。是不善業。發起惡行。是不善煩惱。離過失。是無漏善。及過失功德對治隨順者。謂過失對治功德隨順是有漏善。三學者。如對法雲。求解脫者所有善法是有學義。從積集資糧位已去名求解脫者。十界四處諸蘊一分是有學。能諸學處已得究竟者所有善法是無學。謂十界四處諸蘊一分是無學。謂諸異生所有善不善無記法。及諸學者染污無記法。諸無學者無記法。並無為法。諸異生者。謂除求解脫者有學染污者。如其所應。不善隱沒無覆無記。是漏。記八界八處念及諸蘊一

{ "translations": [ "現代漢語譯本：", "對於那些往生到彼處但尚未獲得對治（duìzhì，antidote）的人來說，這是第二時。他們的身體生於無色界（wúsèjiè，formless realm），尚未獲得究竟的對治，具足生起無色界的四蘊（sìyùn，four aggregates of formless realm）。或者對於那些已經出離（chūlí，transcended）的人來說，無色界的阿羅漢（āluóhàn，arhat）已經獲得了無色界的究竟對治，已經出離並具足生起無色界的繫縛之法。", "這是第三時。還有一種差別，即與輕安（qīng'ān，ease）相應的禪定（sānmódì，samadhi），這與散亂的禪定不同。關於眷屬（juànshǔ，retinue）和果（guǒ，result），景雲（Jǐngyún）說，同時產生的善五蘊（shàn wǔyùn，wholesome five aggregates）稱為眷屬。如果禪定以及眷屬所產生的異熟果（yìshúguǒ，vipaka-phala）稱為彼果法。基云（Jīyún）說，眷屬指的是同時生起的心和心所法（xīnxīnsuǒfǎ，mental factors）。彼果法指的是與禪定之道相應的戒律（jièlǜ，precepts）以及禪定境界的果色（guǒsè，resultant form）。", "這裡建立的是等系（děngxì，equal system）。其餘的屬於欲界系（yùjièxì，desire realm system）。關於屬於色煩惱（sè fánnǎo，form realm afflictions）的，有漏諸法（yǒulòu zhūfǎ，defiled dharmas）是從煩惱而生。再次產生煩惱，因果相別，所以說是屬於色煩惱。與彼欲界（yùjiè，desire realm）相反，是系。", "關於離色煩惱彼所攝義（lí sè fánnǎo bǐ suǒ shè yì，meaning of being included in that which is free from form realm afflictions），即是遠離色界煩惱，也就是無色界煩惱（wúsèjiè fánnǎo，formless realm afflictions）。從彼無色界煩惱所生的諸有漏法，果屬於因，是無色界系。所以說彼所攝義是無色界系。", "在三性（sānxìng，three natures）中，能夠感得未來樂報（lèbào，pleasant result）的是有漏善（yǒulòu shàn，defiled wholesome）。以及煩惱苦的對治是有漏善（wúlòu shàn，undefiled wholesome）。能夠感得苦報（kǔbào，suffering result）的是不善業（búshànyè，unwholesome karma）。發起惡行的是不善煩惱（búshàn fánnǎo，unwholesome afflictions）。遠離過失的是無漏善。以及過失功德的對治隨順是有漏善。", "關於三學者（sān xuézhě，three learners），如《對法》（Duìfǎ，Abhidharma）所說，求解脫者（qiú jiětuō zhě，seeker of liberation）的所有善法是有學（yǒuxué，learner）的含義。從積集資糧位（jījí zīliáng wèi，stage of accumulating merit）開始，就稱為求解脫者。十界（shíjiè，ten realms）、四處（sìchù，four foundations of mindfulness）以及諸蘊（zhūyùn，aggregates）的一部分是有學的。能夠使諸學處（zhū xué chù，precepts）已得究竟者，他們的所有善法是無學（wúxué，non-learner）的。即十界、四處以及諸蘊的一部分是無學的。所謂的諸異生（zhū yìshēng，ordinary beings）的所有善、不善、無記法（shàn bùshàn wújìfǎ，wholesome, unwholesome, and neutral dharmas），以及諸學者的染污無記法（rǎnwū wújìfǎ，defiled neutral dharmas），諸無學者的無記法，以及無為法（wúwéi fǎ，unconditioned dharma）。諸異生，指的是除了求解脫者和有學染污者之外的人。如其所應，不善隱沒無覆無記（búshàn yǐnmò wúfù wújì，unwholesome, concealed, uncovered, and neutral）。是漏（lòu，defilement）。記八界八處念及諸蘊一", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "For those who are born there but have not yet attained the antidote (duìzhì), this is the second time. Their bodies are born in the Formless Realm (wúsèjiè), not yet having attained the ultimate antidote, fully arising with the four aggregates (sìyùn) of the Formless Realm. Or, for those who have already transcended (chūlí), the Arhat (āluóhàn) of the Formless Realm has already attained the ultimate antidote of the Formless Realm, having transcended and fully arising with the laws bound to the Formless Realm.", "This is the third time. There is also a difference, namely, the samadhi (sānmódì) that corresponds with ease (qīng'ān), which is different from scattered samadhi. Regarding the retinue (juànshǔ) and the result (guǒ), Jingyun (Jǐngyún) says that the wholesome five aggregates (shàn wǔyùn) that arise simultaneously are called the retinue. If the vipaka-phala (yìshúguǒ) produced by the samadhi and the retinue is called the resultant dharma. Jiyun (Jīyún) says that the retinue refers to the mind and mental factors (xīnxīnsuǒfǎ) that arise simultaneously. The resultant dharma refers to the precepts (jièlǜ) corresponding to the path of samadhi and the resultant form (guǒsè) of the samadhi realm.", "What is established here is the equal system (děngxì). The rest belongs to the Desire Realm system (yùjièxì). Regarding what belongs to the afflictions of the Form Realm (sè fánnǎo), the defiled dharmas (yǒulòu zhūfǎ) arise from the afflictions. Afflictions arise again, and the cause and effect are different, so it is said to belong to the afflictions of the Form Realm. Contrary to the Desire Realm (yùjiè), it is the system.", "Regarding the meaning of being included in that which is free from Form Realm afflictions (lí sè fánnǎo bǐ suǒ shè yì), it is to be free from the afflictions of the Form Realm, which are the afflictions of the Formless Realm (wúsèjiè fánnǎo). The defiled dharmas that arise from the afflictions of the Formless Realm, the result belongs to the cause, which is the Formless Realm system. Therefore, it is said that the meaning of being included in that is the Formless Realm system.", "Among the three natures (sānxìng), what can bring about pleasant results (lèbào) in the future is the defiled wholesome (yǒulòu shàn). And the antidote to the suffering of afflictions is the undefiled wholesome (wúlòu shàn). What can bring about suffering results (kǔbào) is unwholesome karma (búshànyè). What initiates evil actions is unwholesome afflictions (búshàn fánnǎo). What is free from faults is undefiled wholesome. And the antidote to faults and the corresponding merits are defiled wholesome.", "Regarding the three learners (sān xuézhě), as the Abhidharma (Duìfǎ) says, all the wholesome dharmas of the seeker of liberation (qiú jiětuō zhě) have the meaning of a learner (yǒuxué). From the stage of accumulating merit (jījí zīliáng wèi) onwards, one is called a seeker of liberation. The ten realms (shíjiè), the four foundations of mindfulness (sìchù), and a part of the aggregates (zhūyùn) are those of a learner. Those who can bring the precepts (zhū xué chù) to completion, all their wholesome dharmas are those of a non-

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分。三斷者。對法雲。分別所起染污見疑見處疑處。及於見等所起隨行隨及彼見等所起隨行共共起隨共及彼見等．所發語意業。並一切惡趣蘊界處。是見所斷義。此中見疑．處者謂見疑處者。謂見疑相應共有法及彼種子。若得見道后見斷相違諸有漏法是修所斷。見斷相違者謂除分別所起染污見等余有漏法。有漏法攝順抉擇重所隨分善粗言亦故。彼論第三云順抉擇分善雖為煩惱粗重所隨。然復建立為無漏性。以皆一切有故。此復云余有漏法言亦攝抉擇分善。彼論復云。謂諸有漏除抉擇善。是非所斷。言一切染污永斷對治義者。謂無漏道。及已斷義者。謂無學位中色等五蘊已斷隨眠。故名無斷。下翻顯無色等義。如前所說色等相違是無色等者。謂無色無見無對無漏無諍等。對法論于中有色無色有見無見有對無對相續而說。此論后辨無色等者。以論主辨法意樂別故爾也。下第四釋蘊義攝及相應。于中五句。一釋蘊義。言種種所召體義者。如一色物。以色香等種種名召。將知多法積聚一處。又如一心。說受想等諸名呼召。將知心及心所多法積聚。更互和雜轉義者。如一色物等四塵互和雜。亦如一心四蘊和雜。一類總略義者。直就一類身中五根塵總略積聚。一心類中亦有八識及諸心所於一念中俱起積聚。亦名總略。又如五十三云

【現代漢語翻譯】 現代漢語譯本 分。三斷者：對法（Dharma）說，分別產生的染污見、疑見、處疑處，以及對於見等所產生的隨行、隨及彼見等所產生的隨行、共同產生的隨共及彼見等所發出的語意業，幷包括一切惡趣的蘊、界、處，這些都是見所斷的含義。這裡所說的見、疑、處，是指見、疑的處所。見疑處是指與見、疑相應的共有法以及它們的種子。如果獲得見道后，與見斷相違背的各種有漏法，就是修所斷。與見斷相違背的，是指除了分別產生的染污見等之外的其餘有漏法。有漏法也包括順抉擇分善的粗重部分。因此，《對法論》第三卷說，順抉擇分善雖然被煩惱的粗重所隨逐，但仍然被建立為無漏的性質，因為它們都具有一切。這裡所說的『其餘有漏法』也包括抉擇分善。《對法論》又說，除了抉擇善之外的各種有漏法，是非所斷。『一切染污永斷對治義』，指的是無漏道。『已斷義』，指的是無學位的色等五蘊，已經斷除了隨眠，所以稱為無斷。下面翻譯是爲了顯現無色等的含義。如前面所說的色等相違，就是無色等，指的是無色、無見、無對、無漏、無諍等。《對法論》中，有關於有色、無色、有見、無見、有對、無對的相續的說法。此論後面辨析無色等，是因為論主的辨法意樂不同。下面第四部分解釋蘊的含義，包括蘊的攝取和相應。其中有五句話。第一句解釋蘊的含義。『種種所召體義』，例如一個色物，可以用色、香等各種名稱來稱呼，從而得知多種法積聚在一處。又如一個心，可以用受、想等各種名稱來呼召，從而得知心和心所等多種法積聚在一起。『更互和雜轉義』，例如一個色物，四塵互相和雜。也如一個心，四蘊和雜。『一類總略義』，直接就一類身中的五根塵進行總略積聚。一個心類中，也有八識以及各種心所，在一念中同時生起積聚，也稱為總略。又如五十三卷所說

【English Translation】 English version Division. The three severances: According to the Dharma (Dharma), the defiled views, doubt-views, and places of doubt that arise from discrimination, as well as the attendant practices arising from these views, the co-arising practices arising from these views, the verbal and mental actions arising from these views, and all the skandhas (aggregates), realms (dhatus), and bases (ayatanas) of the evil destinies, are the meaning of what is severed by view. Here, 'view,' 'doubt,' and 'place' refer to the locations of view and doubt. 'Places of view and doubt' refer to the shared dharmas corresponding to view and doubt, as well as their seeds. If, after attaining the Path of Seeing, the various contaminated dharmas that contradict severance by view are what is severed by cultivation. What contradicts severance by view refers to the remaining contaminated dharmas other than the defiled views, etc., that arise from discrimination. Contaminated dharmas also include the coarse aspects of the wholesome qualities that accord with decisive selection. Therefore, the third volume of the Abhidharma states that although the wholesome qualities that accord with decisive selection are accompanied by the coarseness of afflictions, they are still established as being of an uncontaminated nature because they possess everything. Here, 'remaining contaminated dharmas' also includes the wholesome qualities of decisive selection. The Abhidharma also states that the various contaminated dharmas other than the wholesome qualities of decisive selection are what is not severed. 'The meaning of the complete severance and antidote to all defilements' refers to the uncontaminated path. 'The meaning of what has already been severed' refers to the skandhas such as form in the state of no-more-learning, where the latent tendencies have already been severed, and therefore it is called 'no severance.' The following translation is to reveal the meaning of formlessness, etc. As mentioned earlier, what contradicts form, etc., is formlessness, etc., referring to formlessness, invisibility, non-resistance, uncontamination, non-contention, etc. In the Abhidharma, there are statements about the continuity of form, formlessness, visibility, invisibility, resistance, and non-resistance. This treatise later analyzes formlessness, etc., because the intention of the treatise's author in analyzing the Dharma is different. The fourth part below explains the meaning of the skandhas, including their inclusion and correspondence. There are five sentences in it. The first sentence explains the meaning of the skandhas. 'The meaning of the entity summoned by various things,' for example, a form object can be called by various names such as color and fragrance, so that it is known that multiple dharmas are accumulated in one place. Also, like a mind, it can be summoned by various names such as feeling and perception, so that it is known that multiple dharmas such as mind and mental factors are accumulated together. 'The meaning of mutual mixing and transformation,' for example, in a form object, the four elements mix with each other. Also, like a mind, the four skandhas mix together. 'The meaning of summarizing a category,' directly summarizes and accumulates the five sense faculties in one's body. In a mind category, there are also the eight consciousnesses and various mental factors that arise and accumulate simultaneously in one thought, which is also called summarizing. Also, as stated in the fifty-third volume

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。謂所有色若去來今乃至遠近。如是至識亦爾。如是總略攝一切蘊積聚義是蘊義。增減義者。且據長養根塵增減不同以釋積聚。又若善染心起同聚心多名增。無記心起數多名減。又由有增益積聚方有損減。今舉損減證有積聚。第二釋色義。云種植增長義者。多據眼識所行色處而說。及變礙義者。此據有對礙色。故婆沙云。可變壞義定有對礙。是其色義。手等所觸壞義者。準據五根四塵除聲。方處差別種種相。即通十處。三辨名云。順趣種種所緣境義者。如言說名順種種所詮之義。八識四蘊其義亦爾。起必順趣所緣境義。依言說名。從喻名名。依言說名分別種種所緣境者。如聞他說諸行名字。四蘊依名分別諸法。即從所依言說名故四蘊名名。當知偏據意識四蘊依名分別。亦可由此意識依名分別。引生五識同時四蘊分別。生五識同時四蘊分別五塵。若依此義。六識四蘊依言說名分別前境。七八二識則不得言依言說名分別境義。但有思惟名故。思惟名未必要依言說名故。思惟諸法但由自心表了前境。俱舍釋四蘊名名自有二義。一隨。二求。隨是順趣境義。求是依名了境義。四解攝義云。自性所攝非他性者。諸有為法各持自性不失軌模。名攝自性。非如世間以指捻衣以手捉食名之為攝。下明自性攝意。為遍了者。能遍了知種種

【現代漢語翻譯】 現代漢語譯本 所謂所有色，無論是過去、現在還是未來，乃至是遠處或近處，都是如此。同樣的道理，適用於識蘊。這樣總括地概括一切蘊的積聚，就是蘊的含義。 關於增減的含義，主要是根據長養根塵的增減不同來解釋積聚。此外，如果善心或染污心生起，同類的聚在一起，心念增多，就稱為『增』。如果無記心生起，數量增多，就稱為『減』。而且，由於有增益的積聚，才會有損減。現在舉出損減的例子，來證明有積聚的存在。 第二，解釋色的含義。『云種植增長義』，多是根據眼識所行之色處來說的。『及變礙義』，這是根據有對礙之色來說的。所以《婆沙論》說：『可以變壞的，必定是有對礙的』，這就是色的含義。『手等所觸壞義』，是根據五根和四塵（除了聲塵）來說的。『方處差別種種相』，這概括了十處。 第三，辨析名的含義。『順趣種種所緣境義』，例如言語名稱順應種種所詮釋的意義。八識和四蘊的含義也是如此，生起時必定順應所緣之境。『依言說名』，是從比喻而得名。『依言說名分別種種所緣境者』，例如聽到別人說諸行（Samskara）的名字，四蘊就依據名稱來分別諸法。這就是因為從所依的言語名稱而得名，所以四蘊稱為『名』。應當知道，這主要是指意識依據名稱來進行分別。也可以由此意識依據名稱進行分別，引生五識同時的四蘊進行分別。生起五識的同時，四蘊分別五塵。如果按照這個意義，六識和四蘊依據言語名稱來分別前面的境界。第七識和第八識則不能說依據言語名稱來分別境界，只是有思惟的作用。思惟不一定需要依據言語名稱，思惟諸法只是由自己的心來表達和了解前面的境界。《俱舍論》解釋四蘊稱為『名』，自有兩種含義：一是隨順，二是尋求。隨順是順應所緣之境的含義，尋求是依據名稱來了解境界的含義。 第四，解釋攝的含義。『自性所攝非他性者』，諸有為法各自保持自己的體性，不失去其軌則和模範，稱為『攝自性』。這不像世間用手指捏衣服，用手拿食物，稱為『攝』。下面說明自性攝的含義。『為遍了者』，能夠普遍地瞭解種種。

【English Translation】 English version That all form, whether past, future, or present, even far or near, is such. The same principle applies to consciousness. Thus, the general summary of all aggregates is the meaning of 'aggregate' (Skandha). Regarding the meaning of increase and decrease, it is mainly explained based on the different increases and decreases of the nourishing roots and dusts. Furthermore, if wholesome or defiled thoughts arise, and similar thoughts gather together, increasing the number of thoughts, it is called 'increase'. If neutral thoughts arise, and the number increases, it is called 'decrease'. Moreover, because there is an increase in accumulation, there will be a decrease. Now, an example of decrease is given to prove the existence of accumulation. Second, explaining the meaning of 'form' (Rupa). 'The meaning of planting and growth' is mostly explained based on the form-sphere (Rupa-ayatana) that is perceived by eye-consciousness. 'And the meaning of change and obstruction' refers to form that has resistance. Therefore, the Abhidharma-kosa states: 'That which can be changed and destroyed must have resistance.' This is the meaning of form. 'The meaning of being touched and destroyed by hands, etc.' is based on the five roots and four dusts (excluding sound). 'Different aspects of direction and place' encompass the ten spheres. Third, distinguishing the meaning of 'name' (Nama). 'The meaning of conforming to various objects of perception' is like how language conforms to the various meanings it expresses. The meaning of the eight consciousnesses and four aggregates is also like this, arising in accordance with the objects of perception. 'Relying on language' is named from metaphor. 'Relying on language to distinguish various objects of perception' is like hearing others say the names of the Samskaras (volitional formations), and the four aggregates then distinguish the dharmas based on the names. This is because it is named from the language it relies on, so the four aggregates are called 'name'. It should be known that this mainly refers to consciousness relying on names to make distinctions. It can also be that this consciousness relies on names to make distinctions, leading to the simultaneous arising of the five consciousnesses and the four aggregates to make distinctions. At the same time that the five consciousnesses arise, the four aggregates distinguish the five dusts. If according to this meaning, the six consciousnesses and four aggregates rely on language to distinguish the preceding realm. The seventh and eighth consciousnesses cannot be said to rely on language to distinguish the realm, but only have the function of thinking. Thinking does not necessarily need to rely on language; thinking about dharmas is only through one's own mind expressing and understanding the preceding realm. The Abhidharma-kosa explains that the four aggregates are called 'name' and have two meanings: one is conforming, and the other is seeking. Conforming is the meaning of conforming to the object of perception, and seeking is the meaning of understanding the realm based on the name. Fourth, explaining the meaning of 'collection' (Samgraha). 'That which is collected by its own nature and not by another's nature' means that all conditioned dharmas each maintain their own nature, without losing their rules and models, which is called 'collecting one's own nature'. This is not like using a finger to pinch clothes or using a hand to take food, which is called 'collecting'. The following explains the meaning of collecting one's own nature. 'For those who understand universally' means being able to universally understand various things.

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自類。破聚積和合相因。此悟入空解脫門。五釋相應中。云爲遍了知依自性清凈心等者。心性本清與。染相應名增。不與染俱名減。亦可與貪等俱即染增善減。與信等俱善增染減。自下第五破外人執。于中。前以長行顯三過失。后以頌收。前中。唯心實有非諸心法不應理者。此總破經部唯有心王一法受想行心非別有體。何以故者。此外人徴。且說諸蘊有五性不成故者。此正破也。如我大乘五蘊性別名從種生。則五蘊成就。如汝所執心實所假。假法無體故。五性不成。此為一失。又若彼計至亦有過失等者。設計有一心前後分位別有受想等非一剎那中有受想等。今破之曰。若無皆成失也。若言有者由相異故應有異體者。景雲。若立想等有別用者。用不離體。想等即應有實物性。應立量云。想等心所定有實體。以不離用故。猶如彼用。基云。文意由此心想異故。便應同時有實數。何故初剎那唯名識。第二念名受。第三念名想。一心得有想異。故知由俱時心所法所法故如此。應知緣境初念等即應名受。心知所緣故。如第二念。若言無者計分位別為唐捐者。景雲。若言想等無別作用。是則想等體用俱無。計前後分位有別。豈不唐捐。基師量云。汝言第二心應不名受。作用無別故。如初念心。又不應謂至不應理者。汝立意識隨六根

【現代漢語翻譯】 自類：破除聚合、積聚、和合的表象，這是領悟進入空性解脫之門。 五釋相應中說，『爲了普遍了知依自性清凈心等』，心的本性本來是清凈的，與染污相應就稱為『增』，不與染污相應就稱為『減』。也可以說，與貪婪等相應，就是染污增加，善良減少；與信仰等相應，就是善良增加，染污減少。 下面第五部分是駁斥外道的執著。其中，前面用散文來揭示三種過失，後面用偈頌來總結。前面部分說，『只有心是真實的，不是各種心法，這不合理』，這是總的駁斥經部宗認為只有心王（指意識）是單一的法，受、想、行都不是獨立的實體。『為什麼呢？』這是外道提出的疑問。 『且說諸蘊有五性不成故者』，這是正式的駁斥。如果像我們大乘佛教所說，五蘊的差別名稱是從種子生出來的，那麼五蘊就能成立。如果像你所執著的那樣，心是真實的，其他都是虛假的，虛假的法沒有實體，所以五性不能成立，這是第一個過失。 『又若彼計至亦有過失等者』，如果他們認為只有一個心，前後不同的階段分別有受、想等，而不是一個剎那（極短的時間）中同時有受、想等，現在駁斥他們說，『如果都沒有，就都成了過失』。如果說有，因為相狀不同，就應該有不同的實體。景雲法師說，如果認為想等有不同的作用，作用不離本體，想等就應該有真實的物體性質。應該立一個量（邏輯推理）：想等心所一定有實體，因為不離作用的緣故，就像那個作用。 窺基法師說，文中的意思是，因為心和想不同，就應該同時有真實的數量。為什麼第一個剎那隻稱為識，第二個念頭稱為受，第三個念頭稱為想？一個心怎麼會有不同的想？所以知道是因為同時有心所法和所法的緣故才會這樣。應該知道，緣取境的第一個念頭等就應該稱為受，因為心知道所緣的境，就像第二個念頭一樣。如果說沒有，認為只是階段性的不同，那就是徒勞的。景雲法師說，如果說想等沒有不同的作用，那麼想等的本體和作用都沒有了，認為前後階段有差別，豈不是徒勞的？窺基法師的量是：你說第二個心不應該稱為受，因為作用沒有差別，就像第一個念頭一樣。『又不應謂至不應理者』，你認為意識隨著六根 （六根：眼、耳、鼻、舌、身、意）

【English Translation】 『Self-nature: Breaking the appearance of aggregation, accumulation, and combination, this is the realization of entering the door of liberation through emptiness.』 In the corresponding five explanations, it is said, 『In order to universally understand the inherently pure mind, etc.,』 the nature of the mind is originally pure. When it corresponds with defilement, it is called 『increase』; when it does not correspond with defilement, it is called 『decrease.』 It can also be said that when it corresponds with greed, etc., defilement increases and goodness decreases; when it corresponds with faith, etc., goodness increases and defilement decreases. The fifth part below is to refute the attachments of external paths. Among them, the former uses prose to reveal three faults, and the latter uses verses to summarize. The former part says, 『Only the mind is real, not the various mental dharmas, which is unreasonable.』 This is a general refutation of the Sautrantika school's view that only the mind-king (referring to consciousness) is a single dharma, and that feeling, thought, and volition are not independent entities. 『Why?』 This is the question raised by the external path. 『Moreover, if they think that the aggregates do not have five natures, then it is not established.』 This is the formal refutation. If, as we Mahayana Buddhism say, the different names of the five aggregates are born from seeds, then the five aggregates can be established. If, as you insist, the mind is real and everything else is false, then false dharmas have no substance, so the five natures cannot be established. This is the first fault. 『Furthermore, if they think that there are also faults, etc.,』 If they think that there is only one mind, and that feeling, thought, etc., exist in different stages before and after, rather than feeling, thought, etc., existing simultaneously in one kshana (an extremely short period of time), now refute them by saying, 『If there is nothing, then everything becomes a fault.』 If you say there is, because the appearances are different, there should be different entities. Dharma Master Jingyun said, if you think that thought, etc., have different functions, and the function is inseparable from the substance, then thought, etc., should have the nature of real objects. A measure (logical reasoning) should be established: mental factors such as thought, etc., must have substance, because they are inseparable from function, just like that function. Master Kuiji said, the meaning of the text is that because the mind and thought are different, there should be a real quantity at the same time. Why is the first kshana only called consciousness, the second thought called feeling, and the third thought called thought? How can one mind have different thoughts? So we know that it is because of the simultaneous presence of mental dharma and object dharma that this happens. It should be known that the first thought, etc., of grasping an object should be called feeling, because the mind knows the object it grasps, just like the second thought. If you say there is nothing, and think that it is only a difference in stages, then it is in vain. Dharma Master Jingyun said, if you say that thought, etc., have no different functions, then the substance and function of thought, etc., are gone, and thinking that there are differences in the stages before and after, isn't that in vain? Master Kuiji's measure is: You say that the second mind should not be called feeling, because the function is no different, just like the first thought. 『Moreover, it should not be said that it is unreasonable,』 you think that consciousness follows the six roots (Six roots: eye, ear, nose, tongue, body, mind)

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緣六境即有差別。想受等法分位建立但於一根一境之處同時可得。故例不平。若謂轉變至非於無色有如乳酪生酥等異者。謂彼若救云。我唯一識前後轉變以為心所故有四心者。亦不應理。色有形質前後轉。非於無色。又心因緣無差別故行分別位不應理等者。景雲。色蘊因緣種種轉變。心則無有差別因緣立有轉變。謂過未心無。現唯一念。起已即滅。云何能令一剎那心經停不滅因緣轉變令成更起行等諸心所耶。基云。前計云心分位立受想行心者。其心分位別因緣不可得。如起心緣一可愛境。初念初念即應起貪。乃至一切時未離此境已來應爾。何故初念名識第二念名受第三名想。差別因緣無故。若無心所法。於一剎那心無差別因緣。測云。能生心王種子因緣既無差別。唯是一相。以因無別。故受等行別分位三蘊不應正理。此為第二失。又違教故已下。為第三為教失。于中初顯違三經。後會六界經。前中雲。謂如經言乃至前已說故者。此違初經。景雲。文意。會若非實。云何能得染惱心令不解脫。重問何所為。答意。若立唯心不得並。是則心起離貪。貪等起時不應依識。外人復救。我六識先。次復轉變故起貪等諸心所法能染污心。故后破之。前已破云色有轉變前後差別。有心因緣無差別故。基云。外救云。何許此貪與心俱。

{ "translations": [ "現代漢語譯本", "緣六境即有差別（因緣於六種境界而有差別）。想、受等法（想蘊、受蘊等法）分位建立，但於一根一境之處同時可得，故例不平。若謂轉變至非於無色有如乳酪生酥等異者（如果說轉變的道理，對於無色法來說，不像從牛奶轉變成奶酪、生酥等那樣明顯），謂彼若救云（如果他們辯解說），『我唯一識前後轉變以為心所故有四心者（我的理論是，只有一個識，它前後轉變，從而產生各種心所，所以才有受、想、行、識四蘊）』，亦不應理。色有形質前後轉，非於無色（色法有形質，可以前後轉變，但無色法沒有形質，不能這樣轉變）。又心因緣無差別故行分別位不應理等者（而且，心的因緣沒有差別，所以行蘊的分別安立是不合理的）。」景雲：「色蘊因緣種種轉變，心則無有差別因緣立有轉變（色蘊的因緣可以有種種轉變，但心卻沒有不同的因緣，怎麼能安立心的轉變呢）？謂過未心無，現唯一念，起已即滅（過去和未來的心都不存在，只有現在的唯一一念，而且生起后立即滅亡），云何能令一剎那心經停不滅因緣轉變令成更起行等諸心所耶（怎麼能讓一個剎那的心，經過不停滅的因緣轉變，從而產生受、想、行等各種心所呢）？」基云：「前計云心分位立受想行心者（前面的觀點認為，心的不同分位可以安立為受、想、行、識四蘊），其心分位別因緣不可得（心的不同分位，其不同的因緣是無法得到的）。如起心緣一可愛境，初念初念即應起貪（比如，生起心緣一個可愛的境界，那麼第一個念頭就應該生起貪），乃至一切時未離此境已來應爾（乃至一切時間，只要沒有離開這個境界，都應該如此）。何故初念名識第二念名受第三念名想（為什麼第一個念頭叫做識，第二個念頭叫做受，第三個念頭叫做想）？差別因緣無故（因為沒有不同的因緣）。」若無心所法，於一剎那心無差別因緣（如果沒有心所法，那麼在一個剎那的心中，就沒有不同的因緣）。測云：「能生心王種子因緣既無差別，唯是一相（能夠產生心王的種子，其因緣沒有差別，只是一個相），以因無別，故受等行別分位三蘊不應正理（因為因沒有差別，所以受、想、行這三個蘊的不同分位是不合理的）。此為第二失（這是第二個過失）。」又違教故已下（下面是第三個過失），為第三為教失。于中初顯違三經，後會六界經。前中雲：「謂如經言乃至前已說故者（比如經文所說，乃至前面已經說過的）。」此違初經（這違背了最初的經文）。景雲：「文意，會若非實（經文的意思是，如果不是真實的），云何能得染惱心令不解脫（怎麼能讓染污煩惱的心不得解脫）？重問何所為（再次詢問目的是什麼）？答意（回答的意思是），若立唯心不得並（如果安立唯心，就不能同時成立其他法），是則心起離貪（那麼心生起時，就應該遠離貪），貪等起時不應依識（貪等煩惱生起時，就不應該依賴於識）。外人復救（外人再次辯解），『我六識先，次復轉變故起貪等諸心所法能染污心（我的理論是，先有六識，然後六識轉變，從而產生貪等各種心所法，這些心所法能夠染污心）』，故后破之（所以後面要破斥這種觀點）。前已破云色有轉變前後差別，有心因緣無差別故（前面已經破斥過，色法有轉變，有前後差別，但心的因緣沒有差別）。」基云：「外救云（外人辯解說），『何許此貪與心俱（哪裡說貪和心是同時存在的）？』」 ], "english_translations": [ "English version", "The six external realms (Shadayatana) give rise to differentiations. The establishment of divisions in phenomena such as perception (Samjna), sensation (Vedana), etc., can only be simultaneously obtained in the context of one sense faculty and one object. Therefore, the analogy is not appropriate. If it is argued that the transformation is not as evident in the formless realm (Arupa) as the difference between milk, cheese, and ghee, then if they defend by saying, 'My theory is that there is only one consciousness (Vijnana) that transforms sequentially to become mental factors (Caitasikas), hence the four aggregates (Skandhas) of sensation, perception, volition, and consciousness,' it is also unreasonable. Form (Rupa) has shape and substance and can transform sequentially, but this is not the case for the formless. Furthermore, since the causes and conditions of the mind are undifferentiated, the establishment of separate positions for volition (Samskara) is also unreasonable, etc.' Jing said, 'The causes and conditions of the aggregate of form transform in various ways, but the mind does not have different causes and conditions to establish transformation. The past and future minds do not exist; only the present moment exists, arising and immediately ceasing. How can a momentary mind, through the uninterrupted causes and conditions of transformation, give rise to other mental factors such as volition?' Ji said, 'The previous view that the divisions of the mind establish the aggregates of sensation, perception, volition, and consciousness is untenable because the different causes and conditions for these divisions of the mind cannot be found. For example, when the mind arises in relation to a lovely object, the first thought should immediately give rise to greed, and this should continue as long as one has not left this object. Why is the first thought called consciousness, the second sensation, and the third perception? Because there are no different causes and conditions.' If there are no mental factors, then in a single moment of mind, there are no different causes and conditions. Ce said, 'Since the causes and conditions for the seeds that produce the mind-king are undifferentiated, they are only of one nature. Because the causes are not different, the separate divisions of the three aggregates of sensation, perception, and volition are not reasonable. This is the second fault.' Furthermore, 'Because it contradicts the teachings' below is the third fault, a fault of teaching. Among these, the first shows a contradiction with three sutras, and the latter reconciles with the Six Elements Sutra. The former says, 'As the sutra says, even what has been said before.' This contradicts the initial sutra. Jing said, 'The meaning of the text is that if it is not real, how can it cause the defiled mind to be unable to be liberated? What is the purpose of asking again? The answer means that if one establishes only mind, one cannot establish other dharmas simultaneously. Then, when the mind arises, it should be free from greed, and when greed arises, it should not depend on consciousness.' The outsider defends again, 'My theory is that first there are the six consciousnesses, and then they transform, thus giving rise to mental factors such as greed, which can defile the mind.' Therefore, it is refuted later. It has been refuted before that form has transformation and sequential differences, but the causes and conditions of the mind are undifferentiated.' Ji said, 'The outsider defends by saying, \"Where is it said that greed and mind exist simultaneously?\"'" ] }

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如緣可愛境時初念名識第二名貪。后貪染初念心何妨。今破云。差別因緣不可得故。緣一可愛境故。測述二解。一說。就彼宗破。若唯有心王無別心所。二心王不俱有故。是初貪等應不依識。一說。就自宗破。於一一識同類。二心不俱有故。又復經言與觸俱生受想思等者。違第二經。若心前後無心所者。云何經說觸與受等俱生。又余經說至是故不可離俱生說和合者。違第三經。初引法說。復引喻也。說燈明喻者。如燃眾燈甚明和合。諸心心所和合今亦爾。是故不可離彼俱生而說和合。會釋六界經中。初釋外難。后論主舉余不了義經返以難之。前中。外人後自引經難。若心王外別有心所者。何故經說四大空識六界成生不言心所。故今牒末無過失也。故云雖復經言如是六界說名士夫。然密說故無過失。下徴密意。答欲顯色動心法最勝所依。謂六界中。四大是造色所依。空是動性來所依。識是心所心所依。唯說所依。論主返難中。景雲。經中說三喻。豈立外更無喻耶。或有處處兼四大種以之為我。豈可四大之外無別造耶。或有處所有色意生。即依此經豈唯色及意二耶。或有處處無色想生。如是豈唯是想生耶。如是經說六處。豈可六外無餘心所等也。備云。此喻云羯剌藍等初三位。泰云。乳喻破界四大為我。酪喻色界有色意生

。生酥喻無色界空想生。轉增勝故所以三喻。然豈三外色界等無心等耶。故名所攝等已下結也。下以頌收。如本地記。泛頌有三。一者將知欲解義。是以一頌開業門。名總嗢拖喃。二者中間解釋隨一法竟。即以一頌收結前義。名中嗢拖喃。若總解釋諸義門竟。末後復以一頌總收者。名后嗢拖喃。今此所辨是中嗢拖喃。重結前義。五種姓不成者。此結初一過失。分位差過失因緣無別故者。總結第二。與聖教相違。此結第三。又解。此頌結四過失。分位差為第二。因緣無別為第三。故前長行文亦分四。上來出廣分別六善巧中蘊善巧竟。自下第三明界善巧。于中初結前生后。次正辨界義。后類結同有。就正辨中。初以八門略辨。后以十四門廣辨。前中初辨八門。復以頌結。前中一辨界相。若眼未斷惑斷已命根攝受者。三藏云。異生有學名眼未斷。無學眼名斷已。然為命根攝受得相續住。理實為賴耶之所攝受。命約隨轉理故。說命攝受。乃至法界一分有漏法亦皆爾。又解。未斷惑位眼。及已斷位眼。為命根體賴耶攝受。以假攝實。故名命根。若色根增上所生者。為受用色等五塵故五根生。五根生已增上勢力引生色等。若彼於此為增上者。彼業種子于所生色等為增上。又解。五塵以五根為增上緣方得生起。彼攝於此五根為增上緣

【現代漢語翻譯】 現代漢語譯本：『生酥』比喻沒有空想而自然產生。因為不斷增長和殊勝，所以用三種比喻。然而，難道三種外道（指勝論外道、數論外道、尼犍子外道）等沒有心識嗎？因此，『故名所攝等』以下是總結。下面用偈頌來概括。如《本地記》所說，總括性的偈頌有三種：第一種是用來表示想要了解的意義，因此用一個偈頌開啟法門，稱為『總嗢拖喃』（總綱）。第二種是在中間解釋完一個法之後，就用一個偈頌來總結前面的意義，稱為『中嗢拖喃』（中綱）。如果總共解釋完各種義門之後，最後再用一個偈頌來總括，就稱為『后嗢拖喃』（后綱）。現在這裡所辨析的是『中嗢拖喃』，再次總結前面的意義。『五種姓不成者』，這是總結第一個過失。『分位差別過失，因緣沒有差別』，這是總結第二個過失。『與聖教相違』，這是總結第三個過失。又一種解釋，這個偈頌總結了四個過失，『分位差別』是第二個，『因緣沒有差別』是第三個。所以前面長行文也分為四個部分。上面是廣泛分別六善巧中的蘊善巧完畢。下面第三部分闡明界善巧。其中，首先總結前面，引出後面，其次正式辨析界的意義，最後用類似的方法總結共同之處。在正式辨析中，首先用八個方面簡略地辨析，然後用十四個方面廣泛地辨析。在前面的八個方面中，首先辨析界的相狀。『若眼未斷惑斷已命根攝受者』，《三藏》中說，『異生』（凡夫）和『有學』（正在學習的人）的眼根稱為『未斷』，『無學』（已完成學習的人）的眼根稱為『斷已』。然而，爲了使命根攝受而得以相續存在，實際上是被阿賴耶識所攝受。因為命根是隨順轉化的道理，所以說命根攝受。乃至法界一分有漏法也是這樣。又一種解釋，未斷煩惱位的眼根，以及已斷煩惱位的眼根，都被命根的本體阿賴耶識所攝受。用假名來攝受實體，所以稱為命根。『若色根增上所生者』，爲了受用色等五塵，所以產生五根。五根產生后，以增上的勢力引生色等。『若彼於此為增上者』，彼業的種子對於所生的色等作為增上緣。又一種解釋，五塵以五根作為增上緣才能生起，彼五塵被此五根作為增上緣所攝受。 English version: 'Ghee' is a metaphor for arising without idle thoughts. Because of continuous growth and excellence, three metaphors are used. However, are the three external paths (referring to the Vaisheshika, Samkhya, and Nirgrantha schools) without consciousness? Therefore, 'hence named as included' below is the conclusion. The following summarizes with a verse. As stated in the Local Records, there are three types of summary verses: The first is used to express the meaning one wishes to understand, thus using a verse to open the Dharma gate, called 'Udānavarga' (summary). The second is in the middle, after explaining a Dharma, a verse is used to summarize the preceding meaning, called 'Madhyama Udānavarga' (middle summary). If, after explaining all the Dharma gates, a verse is used to summarize everything, it is called 'Uttara Udānavarga' (final summary). What is being analyzed here is the 'Madhyama Udānavarga', summarizing the preceding meaning again. 'The five lineages cannot be established', this summarizes the first fault. 'The fault of difference in stages, the causes and conditions are not different', this summarizes the second fault. 'Contradictory to the holy teachings', this summarizes the third fault. Another explanation is that this verse summarizes four faults, 'difference in stages' being the second, and 'the causes and conditions are not different' being the third. Therefore, the preceding prose text is also divided into four parts. The above completes the extensive differentiation of the skillful means of aggregates among the six skillful means. The third part below elucidates the skillful means of realms. Among them, first summarize the preceding and introduce the following, second formally analyze the meaning of realms, and finally summarize the commonalities in a similar way. In the formal analysis, first briefly analyze using eight aspects, and then extensively analyze using fourteen aspects. In the preceding eight aspects, first analyze the characteristics of the realms. 'If the eye is not severed, the afflictions are severed, and the life force sustains it', the Tripiṭaka says, 'ordinary beings' (prthagjana) and 'those in training' (śaikṣa) are called 'not severed', and the eyes of 'those who have completed training' (aśaikṣa) are called 'severed'. However, in order for the life force to sustain and continue, it is actually sustained by the Ālaya-consciousness. Because the life force follows the principle of transformation, it is said to be sustained by the life force. Even a portion of the defiled dharmas in the Dharma realm are like this. Another explanation is that the eye faculty in the state of unfettered afflictions, as well as the eye faculty in the state of severed afflictions, are both sustained by the essence of the life force, the Ālaya-consciousness. Using a nominal term to encompass the reality, it is called the life force. 'If the color faculty arises from the increase', the five faculties arise in order to experience the five objects of sense, such as form. After the five faculties arise, they generate form, etc., with increasing power. 'If that is an increase for this', the seeds of that karma act as an increasing condition for the generated form, etc. Another explanation is that the five objects of sense arise with the five faculties as the increasing condition, and those five objects of sense are sustained by these five faculties as the increasing condition.

【English Translation】 English version: 'Ghee' is a metaphor for arising without idle thoughts. Because of continuous growth and excellence, three metaphors are used. However, are the three external paths (referring to the Vaisheshika, Samkhya, and Nirgrantha schools) without consciousness? Therefore, 'hence named as included' below is the conclusion. The following summarizes with a verse. As stated in the Local Records, there are three types of summary verses: The first is used to express the meaning one wishes to understand, thus using a verse to open the Dharma gate, called 'Udānavarga' (summary). The second is in the middle, after explaining a Dharma, a verse is used to summarize the preceding meaning, called 'Madhyama Udānavarga' (middle summary). If, after explaining all the Dharma gates, a verse is used to summarize everything, it is called 'Uttara Udānavarga' (final summary). What is being analyzed here is the 'Madhyama Udānavarga', summarizing the preceding meaning again. 'The five lineages cannot be established', this summarizes the first fault. 'The fault of difference in stages, the causes and conditions are not different', this summarizes the second fault. 'Contradictory to the holy teachings', this summarizes the third fault. Another explanation is that this verse summarizes four faults, 'difference in stages' being the second, and 'the causes and conditions are not different' being the third. Therefore, the preceding prose text is also divided into four parts. The above completes the extensive differentiation of the skillful means of aggregates among the six skillful means. The third part below elucidates the skillful means of realms. Among them, first summarize the preceding and introduce the following, second formally analyze the meaning of realms, and finally summarize the commonalities in a similar way. In the formal analysis, first briefly analyze using eight aspects, and then extensively analyze using fourteen aspects. In the preceding eight aspects, first analyze the characteristics of the realms. 'If the eye is not severed, the afflictions are severed, and the life force sustains it', the Tripiṭaka says, 'ordinary beings' (prthagjana) and 'those in training' (śaikṣa) are called 'not severed', and the eyes of 'those who have completed training' (aśaikṣa) are called 'severed'. However, in order for the life force to sustain and continue, it is actually sustained by the Ālaya-consciousness. Because the life force follows the principle of transformation, it is said to be sustained by the life force. Even a portion of the defiled dharmas in the Dharma realm are like this. Another explanation is that the eye faculty in the state of unfettered afflictions, as well as the eye faculty in the state of severed afflictions, are both sustained by the essence of the life force, the Ālaya-consciousness. Using a nominal term to encompass the reality, it is called the life force. 'If the color faculty arises from the increase', the five faculties arise in order to experience the five objects of sense, such as form. After the five faculties arise, they generate form, etc., with increasing power. 'If that is an increase for this', the seeds of that karma act as an increasing condition for the generated form, etc. Another explanation is that the five objects of sense arise with the five faculties as the increasing condition, and those five objects of sense are sustained by these five faculties as the increasing condition.

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。二明假實或十七或十二等者。景雲。若十七為實。意界是假。離六識了別之外無別意界故。若十二為實。則六識是假。以離生后意界之外無別六識故。體但是一。今約世俗安立道理。故說六為一一為六等。基云。十七者除意界。下文云六一為一故。以六識無間滅為一意。十二者。下文云一為六故。謂意界開六識總為意界。謂初通小乘等世俗道理。若大乘自有十八。以為意界體並實有。今按攝論十一識中。受者識。身者識。名為意界。即是賴耶及末那識。身識即五根界。應受識即六塵界。正受識即六識界。是故十八界皆是實有。三約四句分別。景雲。有眼非界謂羅漢最後眼者。此據臨入無餘最後念眼不能生后非種子義不名為界。亦應言學人從下二界命終生無色界時最後舍眼不為界。又略不論同本識中為種子生彼最後眼根。以不若有種子則最後眼是眼亦有眼界。云何特言是眼非眼界。又云何言阿羅漢最後蘊名無種已生。若最後眼同時無有能生種子。云何攝論種子六義中此時種子有即此時果生名為俱有。解云。一釋。最後眼實從同時種子生而言非眼界者。據此種子更無生后念眼根功能故名非界。非謂后眼無同時種名非界。后蘊名無種已生亦爾。即依此義解十地最後金剛心生時。生現賴耶與能生種已住滅相。以因果法理必同

【現代漢語翻譯】 現代漢語譯本 關於二明假實，例如十七或十二等情況，景雲（一位佛教學者）解釋說：如果十七界是真實的，那麼意界（Manas-dhatu，意識界）就是虛假的，因為在六識（六種感官意識）的了別之外，沒有其他的意界存在。如果十二界是真實的，那麼六識就是虛假的，因為在產生意界之後，沒有其他的六識存在。它們的本體實際上是一個。現在是根據世俗安立的道理來說，所以說六為一，一為六等等。 窺基（另一位佛教學者）說：十七界的情況是排除了意界。下文說『六一為一』，是因為六識無間斷地滅去成為一個意。十二界的情況是下文說的『一為六』，意思是意界展開為六識，總括六識為意界。這是指最初通達小乘等世俗道理。如果按照大乘的觀點，則有十八界，認為意界的本體也是真實存在的。現在按照《攝大乘論》（Mahayana-samgraha）的十一識的說法，受者識（感受者識）、身者識（身體者識）被稱為意界，也就是阿賴耶識（Alaya-vijnana，藏識）和末那識（Manas-vijnana，末那識）。身識就是五根界（五種感官），應受識就是六塵界（六種感官對像），正受識就是六識界。因此，十八界都是真實存在的。 三、關於四句分別，景雲解釋說：『有眼非界』，指的是阿羅漢（Arhat，已證悟者）的最後一眼。這是根據臨入無餘涅槃（nirvana，寂滅）時，最後念頭的眼識不能產生後續的眼識，不具有種子的意義，所以不稱為界。也可以說，學人在從下二界（欲界和色界）命終，往生到無色界時，最後捨棄的眼識不作為界。又略而不論在同本識中作為種子而生彼界的最後眼根。因為如果存在種子，那麼最後的眼識就是眼，也有眼界。為什麼特別說是眼而非眼界呢？又為什麼說阿羅漢最後的蘊（skandha，五蘊）名為無種已生呢？如果最後的眼識同時沒有能生的種子，那麼《攝大乘論》中種子的六義中，『此時種子有，即此時果生』的俱有義又如何解釋呢？ 解釋是：一種解釋是，最後的眼識實際上是從同時的種子產生的，但說它不是眼界，是因為這個種子不再具有產生後續念頭眼根的功能，所以稱為非界。並非說後來的眼識沒有同時的種子，所以稱為非界。後來的蘊名為無種已生也是同樣的道理。也就是依據這個意義來解釋十地菩薩（Bodhisattva，菩薩）最後金剛心生起時，生起現行的阿賴耶識與能生種子的已住滅相。因為因果之法，道理必然相同。

【English Translation】 English version Regarding the duality of the apparent and the real, such as seventeen or twelve elements, Jingyun (a Buddhist scholar) explains: If the seventeen realms are real, then the Manas-dhatu (the realm of mind, or consciousness) is false, because there is no separate Manas-dhatu apart from the discernment of the six consciousnesses (the six sense consciousnesses). If the twelve realms are real, then the six consciousnesses are false, because there are no separate six consciousnesses after the arising of the Manas-dhatu. Their essence is actually one. Now, it is based on the established principles of the mundane world that we say six are one, and one is six, and so on. Kuiji (another Buddhist scholar) says: The case of seventeen realms excludes the Manas-dhatu. The following text says 'six ones become one' because the uninterrupted cessation of the six consciousnesses becomes one mind. The case of twelve realms is what the following text says 'one becomes six,' meaning the Manas-dhatu unfolds into the six consciousnesses, encompassing the six consciousnesses as the Manas-dhatu. This refers to the initial understanding of the mundane principles of the Hinayana (Small Vehicle) and so on. According to the Mahayana (Great Vehicle) view, there are eighteen realms, considering the essence of the Manas-dhatu to be real as well. Now, according to the eleven consciousnesses in the Mahayana-samgraha (Compendium of the Mahayana), the receiver consciousness (the consciousness of the receiver) and the body consciousness (the consciousness of the body) are called the Manas-dhatu, which are the Alaya-vijnana (storehouse consciousness) and the Manas-vijnana (mind consciousness). The body consciousness is the five sense organs (five roots), the consciousness to be received is the six sense objects (six dusts), and the consciousness that receives is the six consciousnesses. Therefore, all eighteen realms are real. Third, regarding the fourfold distinction, Jingyun explains: 'Having an eye but not a realm' refers to the last eye of an Arhat (one who has attained enlightenment). This is based on the fact that when entering nirvana (cessation) without remainder, the last thought of eye consciousness cannot produce subsequent eye consciousness, and does not have the meaning of a seed, so it is not called a realm. It can also be said that when a learner dies from the lower two realms (the desire realm and the form realm) and is reborn in the formless realm, the last eye that is abandoned is not considered a realm. Furthermore, it is briefly not discussed that the last eye root in the same basic consciousness is a seed to be born in that realm. Because if there is a seed, then the last eye is an eye, and there is also an eye realm. Why is it specifically said that it is an eye but not an eye realm? And why is it said that the last skandha (aggregate) of an Arhat is called 'born without a seed'? If the last eye consciousness does not have a seed that can produce it at the same time, then how can the co-existence meaning of 'when the seed exists at this time, the fruit is born at this time' in the six meanings of seeds in the Mahayana-samgraha be explained? The explanation is: One explanation is that the last eye consciousness is actually produced from a simultaneous seed, but it is said that it is not an eye realm because this seed no longer has the function of producing subsequent thoughts of the eye root, so it is called 'not a realm.' It is not that the later eye consciousness does not have a simultaneous seed, so it is called 'not a realm.' The later skandha being called 'born without a seed' is the same principle. That is, based on this meaning, we explain that when the last vajra mind (diamond mind) of a Bodhisattva (enlightenment being) of the tenth ground arises, the manifest Alaya-vijnana and the already abiding and ceasing aspect of the seed that can produce it arise. Because the law of cause and effect must be the same.

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時俱謝滅故。爾時即有圓鏡智相續生。故智論云。無礙道中行名為菩薩。解脫道中行名為佛。又釋。羅漢后眼。從前念種生。同時無種故言無種已生。又最後不生后。不名眼界。又無眼種名非眼界而生七心界。名彼同分。大乘七心界未來無體。不可辨同分彼同分。若起必有是用無不用者。故不就辨。色等唯所取非能取。亦不就辨。故法界中有緣者如意不辨同分彼同分。無緣者如色等亦不辨也。基云。同分彼同分。正取五根。兼取六識亦得。然大乘中第七識與意識亦應分別如五根。其法界中心所約一一自變塵如何名同分。今取共依一根。取本識塵為同分等。五明諸界取境不同。于中分三。初辨念離。景雲。言六合能取者。鼻舌身三根及彼三識。四不合能取者。眼耳二根二識。五及一少分非能取者。色等五界及法界中少分無所緣法非能取。一界若合不合二俱能取者。此中應言二界。謂意界及意識界。以意界無別體故不說。若意識界與三識並起因緣。名合能取。若與眼耳二識俱起同緣獨頭意識。名不合能取以說六識即說意義。若別說意根界者。六識生后皆名意界。如鼻舌身識及同緣意識生后名意界。則合能取。眼耳二識及同緣意識及獨頭意識生后名意界。則不合能取。對法第三。說彼六根三不至能取謂眼耳意。三至能取所謂

【現代漢語翻譯】 現代漢語譯本：時間終將消逝滅亡，那時就會有圓鏡智（Dharmadhatu Wisdom）相續產生。所以《大智度論》說，在無礙道中行進的稱為菩薩，在解脫道中行進的稱為佛。又解釋說，阿羅漢的后眼，是從前唸的種子所生。因為同時沒有種子，所以說沒有種子已經產生。而且最後不再生起後續的眼，不稱為眼界。又沒有眼種，名為非眼界，而生起七心界，名為彼同分。大乘的七心界未來沒有實體，無法分辨同分彼同分。如果生起必定有用，沒有無用的，所以不就此分辨。色等只是所取，不是能取，也不就此分辨。所以在法界中，有緣者如如意，不分辨同分彼同分；無緣者如色等，也不分辨。窺基法師說，同分彼同分，主要指五根，兼指六識也可以。然而在大乘中，第七識與意識也應該像五根一樣分別。其法界中心所約定的每一個自變現的塵，如何稱為同分？現在取共同依止一個根，取本識塵為同分等。五明諸界取境不同，其中分為三類。首先辨別念離。景法師說，所說的六合能取，是指鼻、舌、身三根以及它們相應的三個識。四不合能取，是指眼、耳二根和二識。五及一少分非能取，是指色等五界以及法界中少分無所緣的法，不能取。一界如果合與不合兩種情況都能取，這裡應該說是二界，指意界和意識界。因為意界沒有單獨的實體，所以不說。如果意識界與三個識同時生起因緣，名為合能取。如果與眼、耳二識同時生起，同緣獨頭意識，名為不合能取。因為說了六識，就說了意根的意義。如果單獨說意根界，六識生起后都名為意界。如鼻、舌、身識以及同緣意識生起后，名為意界，則是合能取。眼、耳二識以及同緣意識和獨頭意識生起后，名為意界，則是不合能取。《對法論》第三，說彼六根三種不至能取，指眼、耳、意；三種至能取，指……

【English Translation】 English version: Because time eventually decays and vanishes, at that time, the Wisdom of the Great Perfect Mirror (Dharmadhatu Wisdom) arises continuously. Therefore, the Mahaprajnaparamita Shastra says, 'One who practices in the unobstructed path is called a Bodhisattva; one who practices in the path of liberation is called a Buddha.' It is also explained that the later eye of an Arhat is born from the seed of the previous thought. Because there is no seed at the same time, it is said that no seed has already been produced. Moreover, the last one no longer gives rise to subsequent eyes, and is not called the eye realm. Furthermore, the absence of eye seeds is called the non-eye realm, while the arising of the seven mind realms is called 'that same category' (tadbhāga). The seven mind realms of Mahayana have no substance in the future, and it is impossible to distinguish between 'same category' and 'different category' (anyabhāga). If they arise, they must be useful; there is nothing useless, so we do not distinguish them here. Form, etc., are only what is taken, not what can take, so we do not distinguish them here either. Therefore, in the Dharmadhatu, those with conditions, like the wish-fulfilling jewel, do not distinguish between 'same category' and 'different category'; those without conditions, like form, etc., also do not distinguish. Kuiji said, 'Same category' and 'different category' mainly refer to the five roots, but can also include the six consciousnesses. However, in Mahayana, the seventh consciousness and the consciousness should also be distinguished like the five roots. How can each self-transformed dust stipulated by the mind in the Dharmadhatu be called the 'same category'? Now, we take the common reliance on one root and take the dust of the alaya consciousness as the 'same category,' etc. The five vidyas (sciences) and the various realms take objects differently, and among them, we divide them into three categories. First, distinguish between thought and separation. Jing said, 'The so-called six combined abilities to take refer to the three roots of nose, tongue, and body, and their corresponding three consciousnesses. The four non-combined abilities to take refer to the two roots of eye and ear, and their two consciousnesses. The five and one small part that cannot take refer to the five realms of form, etc., and a small part of the Dharmadhatu that has no object of cognition, which cannot take. If one realm can take in both combined and non-combined situations, here it should be said that there are two realms, referring to the mind realm and the consciousness realm. Because the mind realm has no separate substance, it is not mentioned. If the consciousness realm arises simultaneously with the three consciousnesses, it is called the combined ability to take. If it arises simultaneously with the eye and ear consciousnesses, co-arising with the independently arising consciousness, it is called the non-combined ability to take. Because the six consciousnesses have been mentioned, the meaning of the mind root has been mentioned. If the mind root realm is mentioned separately, after the six consciousnesses arise, they are all called the mind realm. For example, after the nose, tongue, and body consciousnesses, as well as the co-arising consciousness, arise, they are called the mind realm, which is the combined ability to take. After the eye and ear consciousnesses, as well as the co-arising consciousness and the independently arising consciousness, arise, they are called the mind realm, which is the non-combined ability to take. The third chapter of the Abhidharmasamuccaya says that the six roots have three kinds of non-reaching abilities to take, referring to the eye, ear, and mind; and three kinds of reaching abilities to take, referring to...'

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余根。此據意識雖與五識俱起。不依五根。是故不同二識合取三塵。故名不至能取。應說意識說非離非合。以不依五根。是故不同二識合取三塵故名不至能取應說意識說非離非合以不依五根。故望五塵及法塵非離非合。若依薩婆多。若取境名到。六根俱到。若無間取境。則三到三不到。基云。對法意唯不合能取者。以自塵為門故。此中以五根為門故通合不合。無相違也。法界應言一分合不合能取。此法界一分故略不論。大乘七八非合不合取。次明能所取。五及一少分唯所取者。五色界及法界中無緣法唯所取。十二及一少分亦是能取者。謂六根六識及有緣法界后明助伴。能取境意識。意識心所不依五根。名獨能取。理實亦假末那為根助伴方取。六明界系。問幾唯欲色系答十一者。即五根三識三塵也。以香味及二識唯欲界故。七明執受及非執受。景雲。五執受者。五根。五執受非執受者。五塵。不離根者為識執。離根則非執受。對法雲。眼等五全四一分。謂不離根色香味觸。此中雲五通受非受者。以聲起時不離根故說為執受。對法即據聲不恒有故不說受。所餘非執受等者。餘七心界及以法界一向非執受。若離彼五根及不離根五塵余之八界。別有能執心執受。于彼不可得故。基云。若大乘真理。唯第八名能執受。若隨順理門

【現代漢語翻譯】 現代漢語譯本 余根（指意識）。雖然說意識與前五識同時生起，但不依賴於五根（眼、耳、鼻、舌、身）。因此，它不同於前二識（眼識、耳識）結合而取三塵（色、聲、香）。所以說意識『不至能取』。應該說意識的取境方式既非分離也非結合，因為它不依賴於五根。因此，相對於五塵（色、聲、香、味、觸）和法塵，意識的取境方式既非分離也非結合。 如果按照薩婆多部（一切有部）的觀點，取境就叫做『到』，那麼六根（眼、耳、鼻、舌、身、意）都『到』。如果說是無間斷地取境，那麼就是三根『到』，三根『不到』。 窺基法師說，《對法論》中說意識只是『不合能取』，是因為它以自塵（法塵）為門戶。而這裡說以五根為門戶，所以既有『合』也有『不合』，沒有矛盾。 對於法界，應該說一部分是『合能取』，一部分是『不合能取』。因為法界只是一部分，所以略而不論。大乘認為第七識（末那識）和第八識（阿賴耶識）既非『合』也非『不合』而取境。 接下來闡明能取和所取。五識（眼、耳、鼻、舌、身）和法界中的少部分是『唯所取』，即五識所緣取的對象。六根、六識和有緣的法界中的少部分是『亦是能取』，即既能取境也能被取。 後面闡明助伴。能取境的意識，其心所不依賴於五根，所以稱為『獨能取』。但實際上，意識也需要依賴末那識（第七識）作為根和助伴才能取境。 第六點闡明界系。問：有幾種法唯屬於欲界和色界？答：有十一種，即五根、三種識（眼識、耳識、身識）和三種塵（色、聲、觸）。因為香味和兩種識（鼻識、舌識）只屬於欲界。 第七點闡明執受和非執受。景法師說：五執受是指五根。五執受非執受是指五塵。不離根的塵為識所執受，離開根的塵則非執受。《對法論》說：眼等五根是『全』執受，四塵（色、香、味、觸）是『一分』執受，指的是不離根的色香味觸。這裡說五塵是『通受非受』，是因為聲音生起時是不離根的，所以說是執受。《對法論》是根據聲音不是恒常存在的，所以不說執受。其餘的非執受等，指的是其餘的七心界（意識界、末那識界、阿賴耶識界、意界、法界、無色界、滅盡定界）以及法界，一向是非執受。如果離開那五根以及不離根的五塵，其餘的八界（七心界加法界）別有能執的心執受，在那八界中是不可得的。 窺基法師說：如果按照大乘的真理，只有第八識（阿賴耶識）才稱為『能執受』。如果隨順於理門（方便之門）

【English Translation】 English version The remaining roots (referring to consciousness). Although consciousness arises simultaneously with the five consciousnesses, it does not rely on the five roots (eye, ear, nose, tongue, body). Therefore, it differs from the first two consciousnesses (eye-consciousness, ear-consciousness) which combine to grasp the three objects (form, sound, smell). Hence, it is said that consciousness 'does not reach to grasp'. It should be said that consciousness's way of grasping objects is neither separate nor combined, because it does not rely on the five roots. Therefore, relative to the five objects (form, sound, smell, taste, touch) and the dharma-objects, consciousness's way of grasping objects is neither separate nor combined. If according to the Sarvastivada school's view, grasping an object is called 'reaching', then all six roots (eye, ear, nose, tongue, body, mind) 'reach'. If it is said that objects are grasped without interruption, then three roots 'reach' and three roots 'do not reach'. Master Kuiji said, in the Abhidharmakosa, it is said that consciousness only 'does not combine to grasp' because it uses its own object (dharma-object) as its gateway. Here, it is said that the five roots are used as the gateway, so there is both 'combining' and 'not combining', and there is no contradiction. Regarding the dharmadhatu, it should be said that a portion 'combines to grasp' and a portion 'does not combine to grasp'. Because the dharmadhatu is only a portion, it is briefly not discussed. Mahayana believes that the seventh consciousness (Manas-consciousness) and the eighth consciousness (Alaya-consciousness) neither 'combine' nor 'do not combine' to grasp objects. Next, it explains the grasper and the grasped. The five consciousnesses (eye, ear, nose, tongue, body) and a small portion of the dharmadhatu are 'only the grasped', that is, the objects that the five consciousnesses perceive. The six roots, six consciousnesses, and a small portion of the dharmadhatu with conditions are 'also the grasper', that is, they can both grasp objects and be grasped. Later, it explains the assistants. The consciousness that grasps objects, its mental factors do not rely on the five roots, so it is called 'solely grasping'. But in reality, consciousness also needs to rely on Manas-consciousness (the seventh consciousness) as its root and assistant in order to grasp objects. Sixth, it explains the realm affiliation. Question: How many dharmas belong only to the desire realm and the form realm? Answer: There are eleven, namely the five roots, three consciousnesses (eye-consciousness, ear-consciousness, body-consciousness), and three objects (form, sound, touch). Because smell and taste, and two consciousnesses (nose-consciousness, tongue-consciousness) belong only to the desire realm. Seventh, it explains appropriation and non-appropriation. Dharma Master Jing said: The five appropriations refer to the five roots. The five appropriated non-appropriations refer to the five objects. Objects that do not leave the root are appropriated by consciousness, and objects that leave the root are not appropriated. The Abhidharmakosa says: The five roots such as the eye are 'fully' appropriated, and the four objects (form, smell, taste, touch) are 'partially' appropriated, referring to form, smell, taste, and touch that do not leave the root. Here, it says that the five objects are 'both appropriated and non-appropriated' because sound arises without leaving the root, so it is said to be appropriated. The Abhidharmakosa does not say appropriation because sound is not constant. The remaining non-appropriated, etc., refers to the remaining seven mind-realms (consciousness-realm, Manas-consciousness-realm, Alaya-consciousness-realm, mind-realm, dharma-realm, formless-realm, cessation-attainment-realm) and the dharmadhatu, which are always non-appropriated. If apart from those five roots and the five objects that do not leave the root, the remaining eight realms (seven mind-realms plus the dharmadhatu) have a separate mind that can appropriate, which is not obtainable in those eight realms. Kuiji said: If according to the truth of Mahayana, only the eighth consciousness (Alaya-consciousness) is called 'able to appropriate'. If following the door of reason (expedient means)

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通六識。今者下文勢云色以離於彼余能執受不可得故。即隨順理門。其聲界不離根常有故。名為執受。聲處有不恒故。所以不論。今取其界。有云第八不緣聲等者。如余處分別。測云。以離於彼五根五外境余心法為能執受。執受于彼根境可得。故彼根境是所執受。然離於彼心心所法外。余非心法為能執受。執受于彼心心所法不可得。故八界非執受。問。何故不說過未根塵非執受耶。答。以無體故。不同小論。八明界差別。意明十八界。體類不同。彼性相異。名種種界。有情是假。界體是實。假依實住。名非一界。即總前三謂種種界。及一界名無量界下。引說誠證。成泰云。惡叉是果核之名。其形似此方磨石子。為聚無量。故未為喻。此方無故存本名。頌結之中。何等一。實有性二。四句三。同分四。取五。界六。執受非七。種種等非一八。自下第二以十四門廣辨界。初辨界義。景雲。此中六種並據阿賴耶中十八界種因緣門中以釋于界。下釋立界為顯除三緣故。立界為顯因緣故。言因義種子義等。或就現行眼等前生后義故是因義。乃至任持義等。如說羅漢最後眼不能牽后故非界者。將知余時前能生后。並複名界。因義者。是因緣義。種子義者。如世間說親能生芽名為種子。本性義者。因緣是果本性。種姓義者。果從生處

【現代漢語翻譯】 現代漢語譯本 通達六識（liù shí，前六種意識）。現在下文的語勢說，色（sè，物質、顏色）已經離開了那些其餘能夠執取領受的事物，所以不可得，這便是隨順了理性的門徑。而聲界（shēng jiè，聲音的範圍）不離於根（gēn，感覺器官）而常有，所以名為執受（zhí shòu，被執取領受）。聲處（shēng chù，聲音的處所）有不恒常的情況，所以不討論。現在取其聲界來說。有人說第八識（即阿賴耶識，ālài yé shí）不緣聲等，如同在其他地方所分別的那樣。測（cè，推測）說，因為離開了那五根（wǔ gēn，眼、耳、鼻、舌、身五種感覺器官）和五外境（wǔ wài jìng，色、聲、香、味、觸五種外在對像），其餘的心法（xīn fǎ，心理現象）是能夠執取領受的。執取領受那些根和境是可以得到的，所以那些根和境是所執受。然而，離開了那些心和心所法（xīn suǒ fǎ，伴隨心識產生的心理作用）之外，其餘的非心法是能夠執取領受的。執取領受那些心和心所法是不可得的，所以八界（bā jiè，八種界）不是執受。問：為什麼不說過去和未來的根塵（gēn chén，感覺器官和感覺對像）不是執受呢？答：因為沒有實體。這不同於小論。八明界差別，意在說明十八界（shí bā jiè，十八種界）。它們的體類不同，性質和相狀各異，所以名為種種界（zhǒng zhǒng jiè）。有情（yǒu qíng，眾生）是假有的，界體是真實的，假有依附於真實而存在，所以名為非一界（fēi yī jiè）。即總括前面的三種，稱為種種界。以及一界（yī jiè），名為無量界（wú liàng jiè）。下面引用說法來證明。成泰（Chéng Tài，人名）說，惡叉（è chā）是果核的名稱，它的形狀類似於此地的磨石子。因為聚集了無量，所以用來比喻。此地沒有這種東西，所以保留本名。頌文的結尾中，什麼是一？實有性二。四句三。同分四。取五。界六。執受非七。種種等非一八。從下面開始，第二部分用十四種門徑來廣泛辨析界。首先辨析界的定義。景（Jǐng，人名）說，這裡六種並列，是根據阿賴耶識中的十八界種子因緣門來解釋界。下面解釋建立界是爲了顯現和去除三種緣故。建立界是爲了顯現因緣的緣故。所說的因義（yīn yì，原因的意義）、種子義（zhǒng zǐ yì，種子的意義）等，或者就現行的眼等前生后義來說，所以是因義。乃至任持義（rèn chí yì，保持的意義）等，如同所說阿羅漢（ā luó hàn，佛教修行 достигшего высшей цели）最後的眼不能牽引後世，所以不是界，這將知道其餘時候前世能夠生後世，並且也名為界。因義，是因緣義。種子義，如同世間所說親能生芽名為種子。本性義，因緣是果的本性。種姓義，果從生處而來。

【English Translation】 English version Penetrating the six consciousnesses (liù shí, the first six types of consciousness). Now, the following text implies that form (sè, matter, color) has departed from those other things that can be grasped and received, so it is unattainable, which is in accordance with the path of reason. However, the sound realm (shēng jiè, the range of sound) is inseparable from the root (gēn, sensory organs) and is constant, so it is called 'grasped and received' (zhí shòu). The sound location (shēng chù, the place of sound) has impermanent situations, so it is not discussed. Now, we take the sound realm as an example. Some say that the eighth consciousness (i.e., Ālaya consciousness, ālài yé shí) does not cognize sound, as distinguished elsewhere. 'Cè' (測, speculate) says that because it is separated from the five roots (wǔ gēn, the five sensory organs: eye, ear, nose, tongue, body) and the five external objects (wǔ wài jìng, the five external objects: form, sound, smell, taste, touch), the remaining mental phenomena (xīn fǎ, psychological phenomena) can grasp and receive. Grasping and receiving those roots and objects is attainable, so those roots and objects are what is grasped and received. However, apart from those mental and mental properties (xīn suǒ fǎ, mental functions accompanying consciousness), the remaining non-mental phenomena can grasp and receive. Grasping and receiving those mental and mental properties is unattainable, so the eight realms (bā jiè, eight realms) are not grasped and received. Question: Why not say that the past and future roots and dust (gēn chén, sensory organs and sensory objects) are not grasped and received? Answer: Because they have no substance. This is different from the minor treatises. The eight clarify the differences between the realms, intending to explain the eighteen realms (shí bā jiè, eighteen realms). Their types are different, and their natures and characteristics are different, so they are called various realms (zhǒng zhǒng jiè). Sentient beings (yǒu qíng, sentient beings) are provisional, and the realm body is real. The provisional relies on the real to exist, so it is called non-one realm (fēi yī jiè). That is, summarizing the previous three, it is called various realms. And one realm (yī jiè), called immeasurable realms (wú liàng jiè). The following quotes statements to prove it. Cheng Tai (Chéng Tài, a person's name) said that 'Aksha' (è chā) is the name of a fruit pit, and its shape is similar to the millstones here. Because it gathers immeasurable amounts, it is used as a metaphor. This place does not have this thing, so the original name is retained. In the conclusion of the verse, what is one? Real existence is two. Four sentences are three. Commonality is four. Taking is five. Realm is six. Grasping and receiving is not seven. Various etc. are not one eight. From below, the second part uses fourteen approaches to broadly analyze the realms. First, analyze the definition of the realm. Jing (Jǐng, a person's name) said that the six here are juxtaposed, based on the eighteen realm seed causal conditions in the Ālaya consciousness to explain the realm. The following explains that establishing the realm is to reveal and remove three reasons. Establishing the realm is to reveal the cause and condition. The so-called meaning of cause (yīn yì, the meaning of cause), the meaning of seed (zhǒng zǐ yì, the meaning of seed), etc., or in terms of the present eye etc. the meaning of previous life and later life, so it is the meaning of cause. And even the meaning of upholding (rèn chí yì, the meaning of maintaining), as it is said that the last eye of an Arhat (ā luó hàn, Buddhist practitioner who has reached the highest goal) cannot lead to the next life, so it is not a realm, which will know that the previous life can give birth to the next life at other times, and it is also called a realm. The meaning of cause is the meaning of cause and condition. The meaning of seed, as the world says that the parent can produce sprouts called seeds. The meaning of nature, cause and condition is the nature of the fruit. The meaning of lineage, the fruit comes from the place of birth.

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名為種姓。微細義者。因緣理深名為微細。由因果住。名任持義。亦可此就現行十八界體。前能生后名為因緣。此就增上緣以說因緣。以次文說十八界為顯因緣。十二處猶除三緣。問。若前生后是界義者。如十處亦言無間生后是其處義。羅漢后眼亦不名處。處之與界有何別耶。解云。體雖不殊而義恒異。如前眼生后眼。有種子義邊。是其界義。令後生長邊。是其處義。說據同時根塵生識邊有二義。如眼根色塵唯生眼識不生余識。是則眼色望彼眼識有種子義。就增上緣說名種子。如前眼生后眼亦據增上緣中以說種子。若同時根塵生長識邊即是處義。故下論云處是何義。諸心心所生長門義。二辨涅槃虛空名界所以。由證涅槃眾苦皆滅。故云持苦不生。是故涅槃立在法界。虛空無礙。持身往來。運動作用。又空為勝緣。持眼見用。故云持身眼等運動用義。三釋立界意。為顯因緣義立十八界。界名為正取十八界種。及顯根境受用義者。根即六根。境即六境。受用即六識違順苦樂等。四略辨界有六種。廣則無量。問十八界由誰分別者。約誰分別有幾種界。答略說由六種等者。約其六義分別諸界。眼等十八。體性是法。故名法界。有三乘性人所有無漏種子法界少分名為凈界。亦可約有無漏種性人所有法界。以皆勝妙併名凈界。即如

【現代漢語翻譯】 現代漢語譯本 名為種姓（Gotra）。微細義是指，因緣的道理深奧，所以稱為微細。由於因果相續存在，所以具有任持的意義。也可以這樣理解，就現行的十八界（十八界：眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界）的體性而言，前一界能生起后一界，這稱為因緣。這裡是就增上緣（增上緣：能幫助和促進事物產生的條件）的角度來說因緣。因為下文會說十八界是爲了顯示因緣。十二處（十二處：眼處、耳處、鼻處、舌處、身處、意處、色處、聲處、香處、味處、觸處、法處）相當於去除了三種緣（三種緣：親因緣、所緣緣、無間緣）的十八界。 問：如果前一生后是界的定義，那麼像十處也說無間生后是處的定義。羅漢（Arhat）死後的眼睛也不稱為處。處和界有什麼區別呢？ 答：體性雖然沒有差別，但是意義始終不同。比如前一剎那的眼生起后一剎那的眼，具有種子的意義，這是界的意義。使后一剎那的眼生長，這是處的意義。從同時的根（根：感覺器官）、塵（塵：感覺對像）產生識（識：意識）的角度來說，具有兩種意義。比如眼根和色塵只能產生眼識，不能產生其他識。那麼眼根和色塵對於眼識來說，具有種子的意義。就增上緣來說，稱為種子。比如前一剎那的眼生起后一剎那的眼，也是就增上緣的角度來說種子。如果同時的根塵生長識，那就是處的意義。所以下文的論述說，處是什麼意義呢？是諸心心所（心心所：心理活動）生長的門戶的意義。 二、辨別涅槃（Nirvana）和虛空被稱為界的原因。因為證得涅槃，眾苦都滅盡了，所以說具有持苦不生的作用。因此涅槃被立在法界（法界：宇宙萬法總稱）中。虛空沒有阻礙，具有保持身體往來、運動的作用。而且虛空是殊勝的緣，具有保持眼睛看見的作用。所以說具有保持身體、眼睛等運動的作用。 三、解釋設立界的用意。爲了顯示因緣的意義，設立十八界。界這個名稱是正確地選取十八界的種子，以及顯示根、境（境：感覺對像）、受用（受用：感受）的意義。根就是六根（六根：眼根、耳根、鼻根、舌根、身根、意根），境就是六境（六境：色境、聲境、香境、味境、觸境、法境），受用就是六識（六識：眼識、耳識、鼻識、舌識、身識、意識）所感受的違順苦樂等。 四、簡略地辨別界有六種，廣義上則有無量種。問：十八界由誰來分別呢？根據誰來分別，有多少種界呢？答：簡略地說，由六種等。根據六種意義來分別諸界。眼等十八界，體性是法，所以稱為法界。有三乘（三乘：聲聞乘、緣覺乘、菩薩乘）根性的人所擁有的無漏（無漏：沒有煩惱）種子法界的小部分，稱為凈界。也可以根據有無漏種性的人所擁有的法界，因為都殊勝美妙，所以都稱為凈界，比如...

【English Translation】 English version Named Gotra (lineage). 'Subtle meaning' refers to the profound principle of cause and condition, hence it's called 'subtle'. Due to the continuous existence of cause and effect, it possesses the meaning of 'sustaining'. Alternatively, considering the nature of the currently existing Eighteen Realms (Eighteen Realms: eye realm, ear realm, nose realm, tongue realm, body realm, mind realm, form realm, sound realm, smell realm, taste realm, touch realm, dharma realm, eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm), the preceding realm gives rise to the subsequent realm, which is called 'cause and condition'. Here, 'cause and condition' is discussed from the perspective of 'dominant condition' (Adhipati-pratyaya: the condition that helps and promotes the arising of things). Because the following text will discuss the Eighteen Realms to reveal cause and condition. The Twelve Entrances (Twelve Entrances: eye entrance, ear entrance, nose entrance, tongue entrance, body entrance, mind entrance, form entrance, sound entrance, smell entrance, taste entrance, touch entrance, dharma entrance) are equivalent to the Eighteen Realms with three conditions (three conditions: causal condition, object-related condition, immediate condition) removed. Question: If 'preceding gives rise to subsequent' is the definition of a realm, then like the Ten Entrances, it's also said that 'immediate arising of subsequent' is the definition of an entrance. The eyes of an Arhat (liberated being) after death are not called an entrance. What is the difference between an entrance and a realm? Answer: Although the nature is not different, the meaning is always different. For example, the eye of the previous moment gives rise to the eye of the subsequent moment, possessing the meaning of a seed, which is the meaning of a realm. Causing the eye of the subsequent moment to grow is the meaning of an entrance. From the perspective of the simultaneous root (root: sense organ), object (object: sense object), and arising of consciousness (consciousness: awareness), it has two meanings. For example, the eye root and form object can only produce eye consciousness and cannot produce other consciousnesses. Then, the eye root and form object, in relation to eye consciousness, possess the meaning of a seed. From the perspective of the dominant condition, it's called a seed. For example, the eye of the previous moment gives rise to the eye of the subsequent moment, which is also discussed from the perspective of the dominant condition. If the simultaneous root and object grow consciousness, then that is the meaning of an entrance. Therefore, the following treatise says, 'What is the meaning of an entrance? It is the meaning of the gate through which all mental activities grow'. Second, distinguishing the reasons why Nirvana (liberation) and space are called realms. Because upon attaining Nirvana, all sufferings are extinguished, it's said to have the function of 'sustaining suffering from arising'. Therefore, Nirvana is established within the Dharma Realm (Dharma Realm: the totality of all phenomena in the universe). Space has no obstruction and has the function of maintaining the body's movement and actions. Moreover, space is a superior condition, having the function of maintaining the eye's ability to see. Therefore, it's said to have the function of maintaining the body, eyes, and other movements. Third, explaining the intention of establishing realms. To reveal the meaning of cause and condition, the Eighteen Realms are established. The name 'realm' correctly selects the seeds of the Eighteen Realms, as well as revealing the meaning of root, object (object: sense object), and experience (experience: feeling). Root refers to the six roots (six roots: eye root, ear root, nose root, tongue root, body root, mind root), object refers to the six objects (six objects: form object, sound object, smell object, taste object, touch object, dharma object), and experience refers to the agreeable and disagreeable feelings of suffering and joy experienced by the six consciousnesses (six consciousnesses: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness). Fourth, briefly distinguishing that there are six types of realms, while broadly speaking, there are countless types. Question: Who distinguishes the Eighteen Realms? Based on whom are they distinguished, and how many types of realms are there? Answer: Briefly speaking, by six types, etc. The realms are distinguished based on six meanings. The Eighteen Realms, such as the eye, have the nature of dharma, so they are called the Dharma Realm. The small portion of the unconditioned (unconditioned: without afflictions) seed Dharma Realm possessed by people with the nature of the Three Vehicles (Three Vehicles: Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) is called the Pure Realm. It can also be based on the Dharma Realm possessed by people with or without unconditioned seeds, because they are all superior and wonderful, so they are all called the Pure Realm, such as...

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所說十八界種無始本有名本性界。及住三乘種姓不住種姓亦成本有。涅槃種亦名本性界。以始熏成染凈界種于生死中得勝劣生者新熏生種。新熏無漏種名涅槃因性故名熏習界。已生界種滅入過去。名已與果。未生果種恒相續流。或滅過去。或流現在。名未與果界。其本性界熏習界中。勝軍護月護法分別三義。應思。五樂有色無色等。乃至無斷。十九門分別諸界。依前蘊中隨相建立。六明見聞等體。景雲。約勝義道理。六根六識從緣生。唸唸不注滅。無有作用。云何能見乃至能知。約諸有為相續理中說有作用則眼等根于見聞等勝於可於彼立見等者。何以故。若有根識定生。或有識而根不定。根闕不闕俱可得故云根是勝立見者等。實義唯于見等說見者等。見聞等外無別見聞等之者。基云。言諸法自性眾緣生故剎那滅故無作用故者。初非自然生故見。次非常故得見。無作用法。作用法破吠世師等作用故。不能實見。言或有識流非眼等根若缺不缺俱可得者。謂根種被損不能生現行識種。不被損其識種一切時流。而根或缺不缺。故知若有根種必生現有識種。生識自有識種。根種未必生根。又云。流者類如識具三種成就。根若缺者唯有種子成熟。其識流類。根缺不缺俱可得。故知有根識生。不由識有根有。測云。五識有三種。一種

子成熟。二現行成熟。三自在成熟。故說無五根識流可得。若無現根。根唯有種。無餘。二種中所依即是六根。根有次第。謂眼為先等。境界即六境。云有次第。謂色聲等。俱依是識。識俱依彼根境而生。隨根彼境。立有次第。於十八界中。依六根緣六境六識得生。故生六根次說六境后說六識。故云三種。所以者何下釋俱依義。六種中。先長行辨。后以頌攝。前中先約六因辨五根次第。后總明意根在後所以。前中一約所緣多少辨先後。謂眼所見多故先說。耳于所聞聲狹故次說等。二隨世俗事轉說彼次第。三約喜樂差別以辨次第。景雲。謂隨諸佛菩薩喜樂。先說眼等。如經說云。耶謂眼耳鼻舌身及意。基云。情所喜樂立此次第。又情多喜樂眼見諸色等故。四約嚴飾辨。安繕那。是西國樂石名。其石作青黑色。其末堪莊眉眼。此方無此石。故存本也。五依作業習欲次第。謂先見身業。次聞語業。受段食時先嗅香氣。次嘗味。後覺觸等。六約業廣狹以辨。按俱舍有二次第。一取境次第。二依處次第。故彼頌云。前五境唯現。四境唯所造。余用遠速明。或隨處次第。廣釋如彼。下總明意根。在後如文。頌攝云二作果即第五六可。八明十八界能攝經中異名說義。謂或說六或六十二等。皆此中攝。六十二界如多界經。九問答辨。色

界猶有鼻舌兩界則有二因。一為嚴身。二於此二仍未離欲。準藏論更有一因。謂起言說。十明上地得起下地尋伺。言答由有尋伺諸識種子隨逐無尋伺定故出定已現前者。景雲。五識實不與彼尋伺相應。然與五識同緣意識必與尋伺相應。非彼三識有尋伺也。是故上地欲起下地三藏時必起下地意識同取色等。故解深密經云。一塵唯一識生。爾時有分別意識與彼五識共緣境生。故知五識同時意識必與尋伺相應。名有分別故。又上辨尋伺唯與憂喜相應。不言苦樂相應。將知五識定無尋伺。基云。此中有意識俱尋伺心為能引引生五識。非如小乘五識亦自有尋伺方生。由彼以對治道。或厭離已。除尋伺欲故。名性離欲。名無尋伺。有種由行故。亦無有失。此中應難。尋伺初禪系。二禪離欲由得生。苦根離欲說二禪。二禪之中由起苦。苦根逼迫不善果。二禪無苦根。尋伺發三識。所以上地有尋伺。十一明眼耳鼻各生二分。余但生一。準小論有二義。一為身端嚴。二為識明瞭。此中略一。十二明眼耳鼻識雖依二生而識體唯一。意謂若患一眼識即不明。故知一識依於二眼。又識非色。無方所引不成三分。此簡犢子上座等計二眼前後得生一識。十三明因果義。景雲。此問即同經部師難。知如牛二角俱時而有。相望非因果。眼根眼識俱有亦爾

【現代漢語翻譯】 現代漢語譯本 界猶有鼻舌兩界則有二因。（界：指眼、耳、鼻、舌、身、意六界）鼻界和舌界之所以存在，有兩個原因：一是使身體莊嚴，二是因為在這兩界中仍然沒有脫離慾望。 根據《藏論》的說法，還有一個原因是產生言語。 十、說明上地（指禪定境界較高者）能夠生起下地（指禪定境界較低者）的尋伺（粗略的觀察）和伺察（精細的觀察）。回答說，這是因為有尋伺的各種識（意識）的種子跟隨無尋伺的禪定，所以在出定之後會顯現出來。 景雲說：『五識（眼識、耳識、鼻識、舌識、身識）實際上不與尋伺相應，但是與五識共同緣取對象的意識必定與尋伺相應。並非那三種識（鼻識、舌識、身識）有尋伺。』 因此，上地想要生起下地的三藏（經、律、論）時，必定生起下地的意識，一同取色等對象。所以《解深密經》說：『一塵只有一個識生起。』那時，有分別的意識與那五識共同緣取境界而生起，因此可知五識同時，意識必定與尋伺相應，名為有分別。 又，上面辨別尋伺只與憂和喜相應，沒有說與苦和樂相應。這將知道五識一定沒有尋伺。基說：『這裡有意識俱有尋伺心作為能引導、引生五識的原因，不像小乘那樣五識也自有尋伺才生起。因為他們用對治道，或者厭離之後，除去了尋伺的慾望，所以名為性離欲，名為無尋伺。有種子是因為修行的緣故，也沒有損失。』 這裡應該提問：尋伺是初禪所繫的，二禪已經離欲，因為得到生起。苦根離欲說是二禪，二禪之中因為生起苦，苦根逼迫不善果。二禪沒有苦根，尋伺引發三種識，所以上地有尋伺。 十一、說明眼、耳、鼻各生起兩分，其餘的只生起一分。根據小論，有兩個意義：一是使身體端正莊嚴，二是使識明瞭。這裡省略了一個。 十二、說明眼識、耳識、鼻識雖然依靠兩分而生起，但是識的本體只有一個。意思是說，如果一隻眼睛有病，眼識就不明瞭，因此可知一個識依靠兩隻眼睛。而且識不是色法，沒有方位，不能分成三分。這是爲了簡別犢子上座部等認為兩隻眼睛前後能夠生起一個識的觀點。 十三、說明因果的意義。景雲說：『這個問題就像經部師的責難，知道就像牛的兩隻角同時存在，互相望不是因果關係。眼根和眼識同時存在也是這樣。』

【English Translation】 English version The nose and tongue realms have two causes. (Realms: referring to the six realms of eye, ear, nose, tongue, body, and mind) One is for adorning the body, and the other is that they have not yet detached from desire in these two realms. According to the Abhidharmakośabhāṣya, there is another cause, which is to generate speech. 10. Explaining that higher realms (referring to those with higher states of meditative absorption) can generate the vitarka (rough examination) and vicara (subtle investigation) of lower realms (referring to those with lower states of meditative absorption). The answer is that this is because the seeds of various consciousnesses with vitarka and vicara follow the samadhi without vitarka and vicara, so they appear after emerging from samadhi. Jingyun said: 'The five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness) do not actually correspond to vitarka and vicara, but the consciousness that jointly cognizes objects with the five consciousnesses must correspond to vitarka and vicara. It is not that those three consciousnesses (nose consciousness, tongue consciousness, body consciousness) have vitarka and vicara.' Therefore, when a higher realm wants to generate the three pitakas (sutras, vinaya, shastras) of a lower realm, it must generate the consciousness of the lower realm and jointly grasp objects such as form. Therefore, the Saṃdhinirmocana Sūtra says: 'Only one consciousness arises from one dust particle.' At that time, the discriminating consciousness jointly cognizes the realm with those five consciousnesses, so it can be known that when the five consciousnesses are simultaneous, the consciousness must correspond to vitarka and vicara, and is called discriminating. Also, above it was distinguished that vitarka and vicara only correspond to sorrow and joy, and it was not said that they correspond to suffering and pleasure. This will know that the five consciousnesses definitely do not have vitarka and vicara. Ji said: 'Here, there is a consciousness with vitarka and vicara as the cause that can guide and generate the five consciousnesses, unlike the Hinayana where the five consciousnesses also have their own vitarka and vicara to arise. Because they use the antidote path, or after being disgusted and leaving, they remove the desire for vitarka and vicara, so it is called inherently free from desire, called without vitarka and vicara. Having seeds is due to practice, and there is no loss.' Here, one should ask: Vitarka and vicara are tied to the first dhyana, and the second dhyana has already left desire, because it is obtained. Leaving desire from the root of suffering is said to be the second dhyana. In the second dhyana, because suffering arises, the root of suffering forces unwholesome results. The second dhyana has no root of suffering, and vitarka and vicara trigger three consciousnesses, so the higher realm has vitarka and vicara. 11. Explaining that the eyes, ears, and nose each generate two parts, and the rest only generate one part. According to the small treatise, there are two meanings: one is to make the body upright and dignified, and the other is to make the consciousness clear. One is omitted here. 12. Explaining that although eye consciousness, ear consciousness, and nose consciousness arise relying on two parts, the substance of consciousness is only one. The meaning is that if one eye is sick, the eye consciousness will not be clear, so it can be known that one consciousness relies on two eyes. Moreover, consciousness is not form, has no direction, and cannot be divided into three parts. This is to distinguish the view of the Vātsīputrīyas, etc., who believe that one consciousness can arise from the front and back of two eyes. 13. Explaining the meaning of cause and effect. Jingyun said: 'This question is like the criticism of the Sautrāntikas, knowing that just like the two horns of a cow exist simultaneously, looking at each other is not a causal relationship. The eye faculty and eye consciousness existing simultaneously are also like this.'

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。此中答意。識依眼生。非如種滅芽生。何以故。眼與眼識非正生因。是故俱時因果猶如燈光。問。大乘種子六義俱有。生法皆是同時。何以不引此理。而答乃言識依眼生非如種滅芽生等耶。答云。彌勒且順經部宗義。因前果后。如種滅芽辨生因果義。故云眼與眼識非正生因唯建立故。作此說。勝軍引此處文說眼與眼識同時非正生因。即立現在有二時用。如現種子在異相時生彼生相。現行諸法以現在法生即名為住。故住與生時節不別。法將欲滅衰故名異。是故一切因果相生皆約現在異相時為因。生相時果。而攝論云俱有者。因果同在現在故言俱有非同生相。西方不用此義。故彼破云。汝立異相時法與生相時法為一異。若一則無異相時。若異應有別法體。基云。此中言建立因。是增上緣。非正生因緣。增上緣因果何妨同時生。故下文云雖有自種無此依故識不應生。其正生因即不定。種生種異時故。前本地分五若同類異念生。非即此剎那。生現異類。又同時生。十四明生三界眼等諸界有無定不定義。先約欲界。雖聲有間斷。而約一期定有起義。次約上界。如文。下類結頌同有。景雲。言界事善巧至嗢拖喃頌者。依此結文。前辨蘊善巧竟。合有一頌總結可知。文中何為無總結文。但頌五段中第五破執之文。謂五種姓不成等。

言如界善巧至當知亦爾者。類釋大乘。文便故預類后說處善巧后總結文。基云。善巧末後。頌攝上文。界亦爾。備云。處善巧。初應作頌文而略不說。今準前文蘊善巧初嗢拖南曰。自性義差別。次第攝依止。后長行釋此六門等如蘊善巧。當知處善巧初亦應宣說嗢拖南頌。而略不說。云何眼處下。第三辨處善巧。于中有六。一出處體。景雲。胎內第五時已去。名已得眼。未被損失未生無色。名為不捨。除羅漢眼。此已前于無間體非斷滅法。是眼處體。問。何故要取無間生後方是處。斷滅之眼及羅漢后眼斷滅之法不名處體。解云。如次文說生長門義是處義。前能生后無間相續。方順生長義。為此義故。羅漢后眼不名為處。餘十一處準知。測云。眼有三義。一眼。二眼處。三眼觸處。一切現眼總名為眼。能生后眼方名眼處。是故羅漢后眼及欲色界命終生於無色界時最後眼等皆不名處。論云于無間體非斷滅法。意在於此。二總辨處觸處差別。答處如前說者。已得不捨于無間體非斷滅法。言觸處者謂與觸俱者。同時為根生長彼觸。或能無間引發諸觸等者。前念五根雖不與觸俱而能無間引后念觸。以隨順后觸亦名觸處。三引將眼對分別四句。景雲。羅漢后眼。是斷滅之法。學人生無色時。亦是無間斷滅之法。又學現身當得涅槃。身

【現代漢語翻譯】 現代漢語譯本 『言如界善巧至當知亦爾者』，類似於解釋大乘。爲了文章的方便，預先用類似的方法解釋後面的『處善巧』，然後在最後總結全文。窺基法師說：『善巧』的最後，用頌來概括上文。『界』也是如此。備云：『處善巧』，本來應該先作頌文，但省略了沒有說。現在參照前面的『蘊善巧』，一開始的『嗢拖南』說：『自性義差別，次第攝依止』，後面用長行解釋這六個方面，等等，就像『蘊善巧』一樣。應當知道『處善巧』一開始也應該宣說『嗢拖南』頌，但省略了沒有說。『云何眼處下』，第三部分辨別『處善巧』。其中有六個方面：一是說明『處』的體性。景法師說：『在胎內的第五個時期之後，名為已經得到的眼。』沒有被損壞，沒有生於無色界，名為『不捨』。除了阿羅漢的眼。這之前的無間之體，不是斷滅之法，是眼處的體性。問：為什麼一定要取無間生后的才是『處』？斷滅的眼以及阿羅漢死後的眼斷滅之法，不稱為『處』的體性？解釋說：像後面的文章所說，生長門義是『處』的意義。前面能生後面，無間相續，才順應生長的意義。爲了這個意義，阿羅漢死後的眼不稱為『處』。其餘十一個『處』可以參照理解。測法師說：眼有三種意義：一是眼，二是眼處，三是眼觸處。一切現有的眼總稱為眼。能生后眼的才稱為眼處。所以阿羅漢死後的眼以及欲界眾生命終生於無色界時最後的眼等，都不稱為『處』。論中說『于無間體非斷滅法』，意思就在於此。二是總的辨別『處』和『觸處』的差別。回答『處如前說者』，已經得到，沒有捨棄，在無間之體，不是斷滅之法。『言觸處者謂與觸俱者』，同時作為根，生長那些觸。『或能無間引發諸觸等者』，前唸的五根雖然不與觸俱，但能無間地引發后唸的觸。因為隨順後面的觸，也稱為『觸處』。三是引用將眼對來分別四句。景法師說：阿羅漢死後的眼，是斷滅之法。學習者生於無色界時，也是無間斷滅之法。又學習者現身將要得到涅槃，身

【English Translation】 English version 『言如界善巧至當知亦爾者 (Yan ru jie shanqiao zhi dangzhi yi erzhe)』 is similar to explaining the Mahayana. For the convenience of the text, it pre-emptively explains the 『處善巧 (Chu shanqiao, Skillful Means of the Sense Spheres)』 using a similar method, and then summarizes the entire text at the end. Master Kuiji said: 『善巧 (Shanqiao, Skillful Means)』 at the end, uses a verse to summarize the preceding text. 『界 (Jie, Realm)』 is also like this. Bei Yun: 『處善巧 (Chu shanqiao, Skillful Means of the Sense Spheres)』, originally should have first composed a verse, but it was omitted. Now, referring to the previous 『蘊善巧 (Yun shanqiao, Skillful Means of the Aggregates)』, the initial 『嗢拖南 (Udanas)』 says: 『自性義差別，次第攝依止 (Zixing yi chabie, cidi she yizhi, Self-nature, meaning, difference, sequence, inclusion, reliance)』, and later uses prose to explain these six aspects, etc., just like 『蘊善巧 (Yun shanqiao, Skillful Means of the Aggregates)』. It should be known that 『處善巧 (Chu shanqiao, Skillful Means of the Sense Spheres)』 should also initially declare the 『嗢拖南 (Udanas)』 verse, but it was omitted. 『云何眼處下 (Yunhe yanchu xia, How does the eye sphere below)』 is the third part, distinguishing 『處善巧 (Chu shanqiao, Skillful Means of the Sense Spheres)』. There are six aspects: one is to explain the nature of 『處 (Chu, Sphere)』. Dharma Master Jing said: 『After the fifth period in the womb, it is called the eye that has already been obtained.』 Not being damaged, not being born in the Formless Realm, is called 『不捨 (Bushe, Not Abandoning)』. Except for the eyes of Arhats. The uninterrupted body before this is not a Dharma of annihilation, it is the nature of the eye sphere. Question: Why must it be taken after uninterrupted birth to be a 『處 (Chu, Sphere)』? The annihilated eye and the Dharma of annihilation of the eye after the death of an Arhat are not called the nature of a 『處 (Chu, Sphere)』? The explanation says: As the following text says, the meaning of the growth gate is the meaning of 『處 (Chu, Sphere)』. The front can produce the back, uninterruptedly continuing, in order to conform to the meaning of growth. For this meaning, the eye after the death of an Arhat is not called a 『處 (Chu, Sphere)』. The remaining eleven 『處 (Chu, Spheres)』 can be understood by reference. Dharma Master Ce said: The eye has three meanings: one is the eye, two is the eye sphere, and three is the eye touch sphere. All existing eyes are collectively called eyes. Only the eye that can produce the subsequent eye is called the eye sphere. Therefore, the eye after the death of an Arhat and the last eye of beings in the Desire Realm who die and are born in the Formless Realm, etc., are not called 『處 (Chu, Sphere)』. The treatise says 『于無間體非斷滅法 (Yu wujian ti fei duanmie fa, In the uninterrupted body, it is not a Dharma of annihilation)』, the meaning lies in this. Two is to generally distinguish the difference between 『處 (Chu, Sphere)』 and 『觸處 (Chuchu, Touch Sphere)』. The answer 『處如前說者 (Chu ru qian shuo zhe, The sphere is as previously stated)』, has already been obtained, not abandoned, in the uninterrupted body, it is not a Dharma of annihilation. 『言觸處者謂與觸俱者 (Yan chuchu zhe wei yu chu ju zhe, The touch sphere refers to those that are together with touch)』, at the same time as the root, growing those touches. 『或能無間引發諸觸等者 (Huo neng wujian yinfa zhu chu deng zhe, Or those that can uninterruptedly cause various touches, etc.)』, the five roots of the previous thought, although not together with touch, can uninterruptedly cause the touch of the subsequent thought. Because it conforms to the subsequent touch, it is also called 『觸處 (Chuchu, Touch Sphere)』. Three is to cite the eye pair to distinguish the four sentences. Dharma Master Jing said: The eye after the death of an Arhat is a Dharma of annihilation. When a learner is born in the Formless Realm, it is also an uninterrupted Dharma of annihilation. Also, the learner will attain Nirvana in the present body, the body

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在欲界被他打破眼根。爾時最後念眼。亦是無間斷滅之法。是眼非處。耳鼻等無間牽后。是處非眼。其眼相續。又異生生下二界命終生無色時。復有欲界異生被他打壞眼。及有學人身在欲界餘生未盡亦打壞眼。如是等諸人最後所舍眼不名無間斷滅之法。有能生彼后時眼故並是俱句。準知界處二門攝法不盡。最後眼等非界故。基云。所以界中眼與非界但取羅漢最後念眼。今此處中眼而非處亦取生無色后念眼者。以界中取界種子故但說羅漢。今此處中據中現行故通說眼根滅盡后念。四辨處及觸處相對作句。即是順后句。問與前第二辨處觸處差別何異。解云。前者泛爾總辨。此中作句別分別之。然非無間斷滅之法者。簡阿羅漢最後眼等。彼第四句非觸處復非處故。若於色界乃至必定非處者。三藏云。此應是處非觸處。而名非處者。約生色界鼻舌二根。生無想天。眼等五根於一期中必定不能生心心所。故不名處。故次文說諸心心所生長門名為處義。測云。此文錯略。應言非觸處。五釋處義。初問答辨處。后廣分別及次第指同於界。前中。問二。一問處義。二問立處。答即有二。一答前問。六義名為處。略為三例。同時處義即居住處。二者前時。即生長門方便處。三通二時。即和合性所依止。言生長門義者。舊云輸門義是處義者

【現代漢語翻譯】 現代漢語譯本 在欲界（kāmadhātu，指眾生有情慾的生存領域）被他人打破眼根（cakṣurindriya，指視覺器官）。爾時最後念眼，亦是無間斷滅之法（anantaranirodha，指無間斷滅的法）。是眼非處（āyatana，指感覺的來源或領域）。耳鼻等無間牽后，是處非眼。其眼相續。又異生（pṛthagjana，指凡夫）生下二界（指欲界和色界）命終生無色界（ārūpyadhātu，指沒有物質存在的精神領域）時，復有欲界異生被他打壞眼，及有學人（śaikṣa，指正在修行的聖者）身在欲界餘生未盡亦打壞眼。如是等諸人最後所舍眼不名無間斷滅之法。有能生彼后時眼故並是俱句。準知界（dhātu，指構成要素）處二門攝法不盡。最後眼等非界故。基云。所以界中眼與非界但取阿羅漢（arhat，指已證得涅槃的聖者）最後念眼。今此處中眼而非處亦取生無色后念眼者。以界中取界種子故但說阿羅漢。今此處中據中現行故通說眼根滅盡后念。四辨處及觸處（sparśa-āyatana，指接觸的來源或領域）相對作句。即是順后句。問與前第二辨處觸處差別何異。解云。前者泛爾總辨。此中作句別分別之。然非無間斷滅之法者。簡阿羅漢最後眼等。彼第四句非觸處復非處故。若於乃至必定非處者。三藏云。此應是處非觸處。而名非處者。約生鼻舌二根。生無想天（asaṃjñā-sattva，指沒有知覺的境界）。眼等五根於一期中必定不能生心心所（citta-caitta，指心和心理活動）。故不名處。故次文說諸心心所生長門名為處義。測云。此文錯略。應言非觸處。五釋處義。初問答辨處。后廣分別及次第指同於界。前中。問二。一問處義。二問立處。答即有二。一答前問。六義名為處。略為三例。同時處義即居住處。二者前時。即生長門方便處。三通二時。即和合性所依止。言生長門義者，舊云輸門義是處義者

【English Translation】 English version In the kāmadhātu (desire realm), someone has their eye faculty (cakṣurindriya) destroyed. At that time, the last moment of eye-consciousness is also a dharma (phenomenon) of immediate cessation (anantaranirodha). This eye is not an āyatana (sense base or source). The ear, nose, etc., immediately leading to the subsequent, are āyatana but not eye. The eye continues. Furthermore, when an ordinary being (pṛthagjana) from the lower two realms (desire and form realms) dies and is reborn in the arūpyadhātu (formless realm), again, an ordinary being in the desire realm has their eye destroyed, and a śaikṣa (trainee) who is in the desire realm and whose remaining life is not yet exhausted also has their eye destroyed. The last eye relinquished by such people is not called a dharma of immediate cessation because it can generate a subsequent eye. Therefore, both are included in the 'both' category. It can be inferred that the two doors of dhātu (element) and āyatana do not completely encompass all dharmas. The last eye, etc., are not dhātu. Ji said, 'Therefore, the eye in the dhātu and the non-dhātu only take the last moment of eye-consciousness of an arhat (liberated being).' Now, here, the eye that is not an āyatana also takes the last moment of eye-consciousness of someone reborn in the formless realm because the dhātu takes the seed of the dhātu, so only the arhat is mentioned. Now, here, according to the current activity, it generally speaks of the last moment after the cessation of the eye faculty. Fourthly, distinguish the āyatana and sparśa-āyatana (touch base) relative to each other to make sentences. This is the subsequent sentence. The question is, what is the difference between this and the second distinction of āyatana and sparśa-āyatana earlier? The explanation is that the former is a general distinction, while this one makes sentences to distinguish them separately. However, those that are not dharmas of immediate cessation exclude the last eye, etc., of an arhat. The fourth sentence is neither a sparśa-āyatana nor an āyatana. If ** and so on are definitely not āyatana, the Tripiṭaka says, 'This should be an āyatana but not a sparśa-āyatana.' And it is called 'not an āyatana' because it refers to the arising of the ** nose and tongue faculties. Reborn in the asaṃjñā-sattva (non-perceptual realm), the five faculties of eye, etc., definitely cannot generate citta-caitta (mind and mental activities) in one lifetime. Therefore, it is not called an āyatana. Therefore, the following text says that the gate of growth of all citta-caitta is called the meaning of āyatana. Ce said, 'This text is abbreviated and should say 'not a sparśa-āyatana'.' Fifthly, explain the meaning of āyatana. First, ask and answer to distinguish āyatana. Later, broadly distinguish and sequentially point out the similarities to dhātu. In the former, there are two questions. First, ask the meaning of āyatana. Second, ask about the establishment of āyatana. The answer has two parts. First, answer the first question. Six meanings are called āyatana. Briefly, there are three examples. The meaning of simultaneous āyatana is the place of residence. Second, the previous time is the convenient place for the gate of growth. Third, it encompasses both times, which is the basis of the nature of combination. The meaning of the gate of growth is that the old meaning of the gate of transmission is the meaning of āyatana.

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非也。何以得知。若梵本云阿耶(名生長)特活羅(名門)此云生長門義。若說輸門義者。梵本應名波羅特活羅。二答后問。為欲三義故立處義。謂十二處中意是無間緣。五根是增上緣。六境是所緣故。六辨攝略名處。于中先辨攝異名處。后余門指界。前中。八勝處等。十二處中意法處攝。當時心王是意處。同時心處共起之法是法處。唯除無想處彼十處攝除香味。下云又處依上如界者。前界門中明攝異名界竟。即問答辨色界鼻界令所依端嚴故。又於此二未離欲故。又辨三根各生二為令依此端嚴故。今此處中應辨此義。指如界說。自下第四解緣起善巧。于中先略辨九門。后指前本地已說今不復現。前中。一辨緣生相唯法無人。景雲。謂無主宰無有作者受者。受此破數論師執我為受者。亦破勝論師執我為作者及為受者。今明唯因能作唯果能受。無自作用者。破勝論師立有業句諸法起時有實業用。今明諸法無實作用。不得自在從因而生托眾緣轉者。此破自然計外道。一切諸法自然而有不從因生。今明從因記緣不得自在。知非自然。本無而有有已散滅者。此破計常。今明由此故無常。唯法所顯者。結初無主宰等。唯法能潤所潤者。結前。第二無自作用。唯由無明有行有。無實業用。墮在相續者。結前第三變。第四。基云。言無

【現代漢語翻譯】 現代漢語譯本 不對。如何得知呢？如果梵文版本寫的是 '阿耶 (Āya，名生長)' '特活羅 (Dvāra，名門)'，那麼合起來的意思就是 '生長之門'。如果說是 '輸門' 的意思，那麼梵文版本應該寫成 '波羅特活羅 (Paradvāra)'。第二個問題的回答是，爲了三種意義而建立 '處' 的概念。所謂的十二處中，'意' 是無間緣，五根是增上緣，六境是所緣。六個辨別之處可以概括地稱為 '處'。其中，先辨別攝取的不同名稱的 '處'，然後其餘的方面可以參考 '界' 的解釋。前面提到的八勝處等，十二處中的意處和法處都包含在內。當時的心王是意處，同時與心處共同生起的法是法處。只有無想處除外，它包含在那十個處中，並且排除了香和味。下面會說，'處' 的依據就像 '界' 一樣。前面在 '界' 的章節中已經明確了攝取不同名稱的 '界'。緊接著問答辨別**鼻界，是爲了讓它所依據的更加端莊。此外，對於這兩種（鼻界和什麼？）還沒有離欲。此外，辨別三種根各自產生兩種，是爲了讓它們所依據的更加端莊。現在在這裡，應該辨別這個意義，參考 '界' 的說法。從下面開始是第四部分，解釋對緣起善巧的理解。其中，先簡要地辨別九個方面，然後參考前面本地已經說過的，現在不再重複。前面提到，第一點是辨別緣起的相狀，只有法而沒有人。景雲說，這意味著沒有主宰，沒有作者，也沒有受者。這破斥了數論師認為 '我' 是受者的觀點，也破斥了勝論師認為 '我' 是作者和受者的觀點。現在明確說明只有因才能作為，只有果才能接受。沒有自身的作用者，這破斥了勝論師所立的有業句，認為諸法生起時有真實的業用。現在明確說明諸法沒有真實的作用。不能夠自在，而是從因而生，依靠眾緣而運轉。這破斥了自然論外道，他們認為一切諸法自然而有，不是從因產生的。現在明確說明是從因記錄緣，不能夠自在，知道不是自然產生的。本來沒有而有，有了之後又會消散，這破斥了常恒的觀點。現在明確說明因為這個原因所以是無常的。只有法所顯現，總結了最初的沒有主宰等。只有法能夠滋潤所滋潤的，總結了前面。第二點是沒有自身的作用。只有因為無明才有行，沒有真實的業用，墮落在相續之中，總結了前面第三點變化。第四點，基云說，說到沒有。

【English Translation】 English version No. How can this be known? If the Sanskrit version says 'Āya (meaning growth)' 'Dvāra (meaning gate)', then the combined meaning is 'Gate of Growth'. If it means 'Śūnyatā Gate', then the Sanskrit version should be 'Paradvāra'. The answer to the second question is that the concept of 'Āyatana (處, sense-sphere)' is established for three meanings. Among the twelve Āyatanas, 'Manas (意, mind)' is the immediate condition (anantara-pratyaya), the five roots (五根) are the dominant condition (adhipati-pratyaya), and the six objects (六境) are the object condition (alambana-pratyaya). The six distinctions can be generally called 'Āyatana'. Among them, first distinguish the 'Āyatana' with different names that are included, and then the remaining aspects can be referred to the explanation of 'Dhātu (界, element)'. The previously mentioned eight abhibhāyatanas (八勝處) etc., the mind-sphere (意處) and dharma-sphere (法處) in the twelve spheres are included. At that time, the mind-king (心王) is the mind-sphere, and the dharmas that arise simultaneously with the mind-sphere are the dharma-sphere. Only the non-perceptual sphere (無想處) is excluded, which is included in those ten spheres, and excludes smell and taste. It will be said below that the basis of 'Āyatana' is like 'Dhātu'. Earlier, in the chapter on 'Dhātu', it was clarified that 'Dhātu' with different names are included. Immediately following is the question and answer distinguishing the nose-dhātu (鼻界), in order to make what it relies on more dignified. In addition, for these two (nose-dhātu and what?) there is still no detachment from desire. In addition, distinguishing the three roots (三根) each producing two, is to make what they rely on more dignified. Now here, this meaning should be distinguished, referring to the explanation of 'Dhātu'. From below is the fourth part, explaining the skillful understanding of dependent origination (緣起). Among them, first briefly distinguish nine aspects, and then refer to what has been said in the previous local area (本地), which will not be repeated now. Earlier, the first point is to distinguish the characteristics of dependent origination, only dharma and no person. Jingyun said, this means that there is no master, no author, and no receiver. This refutes the view of the Samkhya school (數論師) that 'I' is the receiver, and also refutes the view of the Vaisheshika school (勝論師) that 'I' is the author and receiver. Now it is clearly stated that only the cause can act, and only the effect can receive. There is no self-actor, which refutes the 'karma-sentence' established by the Vaisheshika school, which believes that there is real karma-use when dharmas arise. Now it is clearly stated that dharmas have no real function. Unable to be independent, but arising from cause and relying on conditions to operate. This refutes the naturalistic heretics (自然論外道), who believe that all dharmas are natural and do not arise from cause. Now it is clearly stated that it is from cause that the conditions are recorded, unable to be independent, knowing that it is not naturally produced. Originally non-existent and then existent, and then dissipating after existence, this refutes the view of permanence. Now it is clearly stated that it is impermanent because of this reason. Only dharma is manifested, summarizing the initial absence of a master, etc. Only dharma can nourish what is nourished, summarizing the previous. The second point is that there is no self-action. Only because of ignorance (無明) is there action (行), there is no real karma-use, falling into continuity, summarizing the previous third point of change. The fourth point, Jiyun said, speaking of no.

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用作用者。謂自在天。或此法從緣生無自作用。余可解。二釋。于中。初辨名不同。因體為緣能起于果。故云因名緣起。由彼緣力果體得生。故云果名緣生。次就相生以辨緣起緣生之相。此無明隨眠不斷有故者。此釋因名緣起。彼無明纏有者。此名果名緣生。此無明纏生故彼諸行轉者。此就無明緣行以釋因名緣起果名緣生。如是諸行種子不斷諸行得生者。此就行種生行以釋緣起緣生。諸行生故得有識轉者。由行生已熏識故種。引彼識種令其增長。此文就行緣識釋緣起緣生。如是所餘等者。例知如上。三辨假實。景雲。有生死是假者。以無生法。即前行支由愛取潤建立名有。生老死但于來報分位法上假立生死。故立是假。泰測同云。生及老死是四相中三相之名。是分位假故。亦非實也。四明五相立緣起。先總舉徴列。后次第別釋。前中。一者觀起六處是前除苦果。由迷此苦起無明等七。二者現起受支。由貪此受生愛取有三種生因故。是生因依處。三謂前七支。四謂愛取有。五謂未來二。如是十二相因而生展轉不絕。此中即說十二支為三分。一前七為引因。二次三為生因。三未來二支是前二引生二因之果。對法為四。如前七中即分能引所引。后五即分能生所生。別釋中雲。謂于現法中名色為緣六入處生起者。于依處體。不

斷不知至是名無明者。迷於六處故起無明。無明為緣起行乃至觸處。此解依處義也。此中已下結依處也。基測等云。此通舉一身名色六處為無明等引因依處。非時分也。無明觸受為眾苦生因依處。即約時分。觸受為愛取等生因依處也。眾苦生因依處。亦出體解義結之。眾苦引因者乃至老死苦者。由彼福等三業行支所熏。引彼行有五支種子而得增長。能引未來余身識等五支生老死果。是故下結。眾苦生因者謂受緣愛愛緣取取緣有等。出生因體即先所作下釋。有義。謂先造行支及識等種為煩惱潤。合果將現。故名為自。眾苦生起者謂有緣生生緣老死者。出衆苦之體。即識名色等乃至復得苦名者。五支種子昔在識中曾名引因。今時生果名生老死。然此種子同生死體異熟。亦受苦名。五料簡無明。于中先出正義。次破邪執。后結正義。執破執中。先總破二執。后別破二執。前中。非謂明無亦非邪智者。有說明無即是無明。便更別有無明之體。后說云邪智乖正即是無明。何處別有無明之體。故云也。就別破中。何以故者。外人問意。我立明無及以邪智為無明體正是道理。何以非我並言邪。下論主破之。先破明無。后破邪智。前中即顯六種過失。一三品不成失。景雲。若彼明無是無明者。明無即是無性。無性之法無有三品。而佛結

無明有上中下。故知無明非無明也。應立量云。汝立無明應無有體。無三品故。猶如兔角。備云。此量不順文義故今更立。汝執無明應無三品。無明性故。如兔角等。二現種無別失。謂若明無。明無即無有性。云何得有種及現行二種差別。由無性法於一切時其相相似。無有現行及種隨縛故。三諸心皆染失。謂答離無漏慧明是無明者。凡夫身中三性心皆至離慧明。是則三性心法皆應成染。以彼無明是染法故。四義不攝失。謂明無即無性。無性之法非有為非無為不能為染不能為凈。五慧明不起失。謂異生三性心法並是無明。無明相續無漏慧明必不得起。六聖者虛言失。謂不應說無明滅故明得生起。以無生法非起滅故。下破邪智。先徴三門。后次第別破。先亦約俗智以破彼計。若除無漏明外凡夫所有三性智慧又是邪智。則無善惡無記性異。皆邪智故。故不應理。次約邪執性智以破彼計。自三難。一與見無別難。謂若唯染邪執智名邪智者。唯應五見名染性故。佛法道理。由無明力起五邪見。行相名異名執。五見即是無明不應道理。然彼五見不離無明。無明與見行相各別。故就染智名為無明違理。二聖教相違難。謂若無明與相無別者。世尊不應七隨眠中。于無明外別立見隨眠。七隨眠者。如俱舍說。一欲貪隨眠．二瞋．三貪．四

【現代漢語翻譯】 現代漢語譯本 無明（Avidya，指對事物真相的迷惑和無知）有上、中、下三種程度。因此可知，無明並非不存在，也並非等同於光明。應該這樣立論：你所主張的無明，應當是沒有實體的，因為它不具備上、中、下三品（三種程度的差別）。這就像兔角一樣，根本不存在。備云認為，這個立論不符合經文的意義，所以現在重新立論：你所執著的無明，應當沒有上、中、下三品，因為它本質上就是無明。這就像兔角一樣。二現種無別失：如果光明消失就等同於無，那麼無就意味著沒有自性。沒有自性，又怎麼會有種子和現行這兩種差別呢？因為沒有自性的法，在任何時候其狀態都是相似的，不會有現行和種子隨之生起。三諸心皆染失：如果回答說，離開了無漏智慧的光明就是無明，那麼凡夫身中的三種心（善、惡、無記）都會因為離開了智慧的光明而變成無明。這樣一來，這三種心法都應該變成染污的，因為你認為無明是染污法。四義不攝失：如果光明消失就等同於無，那麼無就意味著沒有自性。沒有自性的法，既不是有為法，也不是無為法，既不能成為染污，也不能成為清凈。五慧明不起失：如果異生的三種心法都是無明，那麼在無明相續的情況下，無漏智慧的光明必定無法生起。六聖者虛言失：不應該說無明滅除，光明才能生起。因為沒有自性的法，既沒有生起，也沒有滅除。下面破斥錯誤的智慧。先提出三個問題，然後依次分別破斥。首先也用世俗的智慧來破斥他們的觀點。如果除了無漏光明之外，凡夫所有的三種智慧都是邪智，那麼就沒有善、惡、無記性的區別了，因為所有的智慧都是邪智。所以這種說法是不合理的。其次用邪執的自性智慧來破斥他們的觀點。提出三個難題：一、與見無別難：如果只有染污的邪執智慧才叫做邪智，那麼只有五見（身見、邊見、邪見、見取見、戒禁取見）才應該被認為是染污的。按照佛法的道理，由於無明的力量，才會產生五種邪見，它們的行相和名稱不同，但本質上都是執著。五見就是無明，這種說法是不合理的。然而，這五見並沒有離開無明，無明和五見的行相各自不同。因此，將染污的智慧稱為無明是不合理的。二、聖教相違難：如果無明和行相沒有區別，那麼世尊就不應該在七隨眠（七種潛在的煩惱）中，在無明之外單獨設立見隨眠。七隨眠，如《俱舍論》所說：一、欲貪隨眠（Kāma-rāga-anuśaya，對慾望的貪戀），二、瞋（Pratigha，嗔恨），三、貪（Rāga，貪婪），四

【English Translation】 English version Avidya (ignorance) has superior, middle, and inferior degrees. Therefore, it is known that Avidya is neither non-existent nor identical to light. The argument should be established as follows: The Avidya you posit should be without substance, because it lacks the three categories (superior, middle, and inferior). It is like a rabbit's horn, which simply does not exist. Bei Yun argues that this proposition does not conform to the meaning of the scriptures, so now it is re-established: The Avidya you cling to should not have three categories, because its essence is Avidya. It is like a rabbit's horn. Two, the fault of no distinction between manifestation and seed: If the absence of light is equivalent to non-existence, then non-existence means having no self-nature. How can there be two kinds of differences, seed and manifestation, if there is no self-nature? Because a dharma without self-nature is similar in its state at all times, there will be no manifestation and seed arising accordingly. Three, the fault of all minds being defiled: If the answer is that the absence of the light of non-outflow wisdom is Avidya, then the three types of minds (wholesome, unwholesome, and neutral) in the body of an ordinary person will all become Avidya because they are separated from the light of wisdom. In this way, these three types of mental dharmas should all become defiled, because you consider Avidya to be a defiled dharma. Four, the fault of not encompassing the meaning: If the absence of light is equivalent to non-existence, then non-existence means having no self-nature. A dharma without self-nature is neither conditioned nor unconditioned, and cannot become defiled or purified. Five, the fault of the non-arising of wisdom light: If the three types of minds of a different being are all Avidya, then in the continuous flow of Avidya, the light of non-outflow wisdom will certainly not arise. Six, the fault of the words of the sages being false: It should not be said that light can only arise when Avidya is extinguished. Because a dharma without self-nature has neither arising nor ceasing. Below, refuting wrong wisdom. First, three questions are raised, and then they are refuted separately in order. First, worldly wisdom is also used to refute their views. If, apart from non-outflow light, all three types of wisdom possessed by ordinary people are wrong wisdom, then there is no distinction between wholesome, unwholesome, and neutral natures, because all wisdom is wrong wisdom. Therefore, this statement is unreasonable. Secondly, using the self-nature wisdom of wrong clinging to refute their views. Three difficulties are raised: One, the difficulty of no difference from views: If only defiled wrong clinging wisdom is called wrong wisdom, then only the five views (Satkayadrishti - belief in a self, Antagrahadrishti - belief in extremes, Mithyadrishti - wrong view, Drstipararamarsa - holding onto views, Silavrataparamarsa - holding onto rituals) should be considered defiled. According to the principles of Buddhism, due to the power of Avidya, five wrong views arise, their forms and names are different, but their essence is clinging. The five views are Avidya, this statement is unreasonable. However, these five views have not left Avidya, and the forms of Avidya and the five views are different. Therefore, it is unreasonable to call defiled wisdom Avidya. Two, the difficulty of contradicting the teachings of the sages: If there is no difference between Avidya and form, then the World Honored One should not have established view-anusaya (latent tendency of wrong views) separately from Avidya among the seven anusayas (seven latent tendencies). The seven anusayas, as stated in the Abhidharmakosa: One, Kama-rāga-anuśaya (latent tendency of desire and attachment), two, Pratigha (aversion), three, Raga (greed), four

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慢．五無明．六見．七疑．三曾無說處難。知如文可知。下約煩惱相應邪智以破即有四失。一與見不俱失。二非為導首失。三性染不成失。謂亦可得說性染慧由相應染。不可得說非無明體成無明性。四倒非煩惱失。謂如諸餘煩惱相應受想思等非煩惱性。不可得說由相應故今成煩惱。無明亦爾。不可得說非無明性今成云明。六釋其行。景雲。此中辨行支業。明兩種三行。初明身行有二者。出入息風名為身行。息風有二義。一與報身為行。三定已下由有息風身注不死。二與身業為行。由風力故發動身業。故知身行若彼身業體是行支故名身行。二者身所作業亦名身行。由愚癡者行殺等時。先起隨身業風已。然後方起染污身業。次明語意。尋伺是發語思。名為語行。所發語業體是行支亦名為行。合彼二種總名語行。想行受及思。俱是心王之因。名為意行。意思正是行支體性。故名為行。基云。此中息風名為身行。眾身色由風故得相續。如狹死者出入息風不轉通所以名死。又有風為首令身業等轉此中二義。又解此但一緣。解云。入出息風名為行者。總舉風為導首。下釋所以。要由有風身業方轉故。七明界地。景雲。如生欲界現所受身是生老死。即約此身受生者死收前十支並欲界攝。乃至生在悲想受生老死。約果收故。因並悲想攝

【現代漢語翻譯】 現代漢語譯本 慢（mana，驕慢）。五無明（avidya，對事物真相的無知）。六見（drsti，錯誤的見解）。七疑（vicikitsa，猶豫不決）。三曾無說處難：這三者在過去從未被提及，難以解釋。知如文可知：理解這些概念可以通過閱讀相關文獻來實現。下約煩惱相應邪智以破即有四失：以下針對與煩惱相應的錯誤智慧進行分析，指出其存在的四個錯誤。 一與見不俱失：第一個錯誤是，它不能與錯誤的見解同時存在。二非為導首失：第二個錯誤是，它不能作為引導者。三性染不成失：第三個錯誤是，它不能構成自性上的污染。也就是說，我們可以說自性被智慧所染污，因為它們是相互關聯的，但我們不能說無明本身構成了無明的自性。四倒非煩惱失：第四個錯誤是，顛倒並非煩惱的本質。就像其他與煩惱相關的感受、想法等，它們並非煩惱的本質。我們不能說因為它們相關聯，所以現在變成了煩惱。無明也是如此，我們不能說它原本不是無明的本質，現在變成了無明。 六釋其行：接下來解釋『行』（samskara，業）。景雲（一位論師的名字）說：這裡辨析『行』支的業，闡明兩種三行。初明身行有二者：首先闡明身行有兩種。出入息風名為身行：呼吸之風被稱為身行。息風有二義：呼吸之風有兩種含義。一與報身為行：第一，它與果報之身相關聯，作為其活動的基礎。在三禪定以下，因為有呼吸之風，身體才不會死亡。二與身業為行：第二，它與身體的業相關聯，作為其活動的基礎。由於風的力量，身體的業才能發生。故知身行若彼身業體是行支故名身行：因此，身行實際上就是身體的業，因為身體的業是『行』支的一部分，所以被稱為身行。二者身所作業亦名身行：第二，身體所做的業也被稱為身行。由愚癡者行殺等時：因為愚癡的人在進行殺戮等行為時，先起隨身業風已：首先會產生伴隨身體的業風，然後方起染污身業：然後才會產生被染污的身體的業。 次明語意：接下來闡明語言和意念。尋伺是發語思：尋（vitarka，粗略的思考）和伺（vicara，細緻的思考）是引發語言的思考，名為語行：被稱為語行。所發語業體是行支亦名為行：所發出的語言的業是『行』支的一部分，因此也被稱為『行』。合彼二種總名語行：將這兩種合起來總稱為語行。想行受及思：想（samjna，認知）、行（samskara，意志）、受（vedana，感受）以及思（cetanā，意圖），俱是心王之因：都是心識活動的原因，名為意行：被稱為意行。意思正是行支體性：意圖正是『行』支的本質，故名為行：因此被稱為『行』。基云（另一位論師的名字）：這裡，呼吸之風被稱為身行。眾身色由風故得相續：身體的各個部分因為風的作用才能得以延續。如狹死者出入息風不轉通所以名死：就像即將死去的人，他們的呼吸之風不再流通，所以被稱為死亡。又有風為首令身業等轉此中二義：還有一種風作為引導，使身體的業等得以運轉，這裡有兩種含義。又解此但一緣：還有一種解釋認為這只是一種因緣。解云：入出息風名為行者：解釋說，呼吸之風被稱為『行』，總舉風為導首：總的來說，風是引導者。下釋所以：下面解釋原因。要由有風身業方轉故：必須要依靠風，身體的業才能運轉。 七明界地：接下來闡明界和地。景雲說：如生欲界現所受身是生老死：比如生在欲界，現在所承受的身體，就是生、老、死。即約此身受生者死收前十支並欲界攝：就是說，從這個身體所承受的生到死，包含了前面的十個支，並且被欲界所包含。乃至生在悲想受生老死：乃至生在悲想天，承受生、老、死。約果收故：因為是根據結果來歸納，因並悲想攝：所以原因也被悲想天所包含。

【English Translation】 English version Mana (pride). Five Avidya (ignorance of the true nature of things). Six Drsti (wrong views). Seven Vicikitsa (doubt). Three 'Difficulties in places never spoken of': These three have never been mentioned before and are difficult to explain. 'Understanding can be achieved through literature': Understanding these concepts can be achieved by reading relevant literature. 'Below, analyzing erroneous wisdom associated with afflictions reveals four errors': The following analysis of erroneous wisdom associated with afflictions points out its four errors. One, 'The error of not coexisting with views': The first error is that it cannot coexist with wrong views. Two, 'The error of not being a guide': The second error is that it cannot serve as a guide. Three, 'The error of not forming inherent defilement': The third error is that it cannot constitute inherent defilement. That is, we can say that inherent nature is defiled by wisdom because they are interconnected, but we cannot say that ignorance itself constitutes the nature of ignorance. Four, 'The error of inversion not being an affliction': The fourth error is that inversion is not the essence of affliction. Just like other feelings, thoughts, etc., associated with afflictions, they are not the essence of affliction. We cannot say that because they are related, they now become afflictions. Ignorance is also the same; we cannot say that it was not originally the essence of ignorance, but now it has become ignorance. Six, 'Explaining its Samskara': Next, explain 'Samskara' (volitional formations). Jingyun (name of a commentator) said: Here, the activities of the 'Samskara' branch are analyzed, clarifying the two types of three actions. 'First, clarifying that there are two types of bodily action': First, clarify that there are two types of bodily action. 'Inhalation and exhalation are called bodily action': The breath is called bodily action. 'Breath has two meanings': Breath has two meanings. One, 'Associated with the body of retribution as action': First, it is associated with the body of retribution as the basis of its activity. Below the third dhyana, the body does not die because there is breath. Two, 'Associated with bodily karma as action': Second, it is associated with bodily karma as the basis of its activity. Due to the power of the breath, bodily karma can occur. 'Therefore, bodily action is actually the karma of the body, because the karma of the body is part of the 'Samskara' branch, so it is called bodily action': Therefore, bodily action is actually the karma of the body, because the karma of the body is part of the 'Samskara' branch, so it is called bodily action. 'Second, the karma done by the body is also called bodily action': Second, the karma done by the body is also called bodily action. 'Because when ignorant people commit killing, etc.': Because when ignorant people commit killing, etc., 'First, the karma wind accompanying the body arises': First, the karma wind accompanying the body arises, 'Then defiled bodily karma arises': Then defiled bodily karma arises. Next, clarifying speech and thought. 'Vitarka and vicara are the thoughts that initiate speech': Vitarka (initial application of thought) and vicara (sustained application of thought) are the thoughts that initiate speech, 'Called verbal action': Called verbal action. 'The karma of speech that is produced is part of the 'Samskara' branch and is also called 'Samskara'': The karma of speech that is produced is part of the 'Samskara' branch and is also called 'Samskara'. 'Combining these two is generally called verbal action': Combining these two is generally called verbal action. 'Samjna, samskara, vedana, and cetana': Samjna (perception), samskara (volition), vedana (feeling), and cetana (intention), 'Are all causes of the mind': Are all causes of the mind, 'Called mental action': Called mental action. 'Intention is precisely the essence of the 'Samskara' branch': Intention is precisely the essence of the 'Samskara' branch, 'Therefore it is called 'Samskara'': Therefore it is called 'Samskara'. Jiyun (another commentator) said: Here, the breath is called bodily action. 'The various parts of the body can continue because of the wind': The various parts of the body can continue because of the wind. 'Like those who are about to die, their breath no longer circulates, so it is called death': Like those who are about to die, their breath no longer circulates, so it is called death. 'There is also a wind that guides the body's karma, etc., to function; there are two meanings here': There is also a wind that guides the body's karma, etc., to function; there are two meanings here. 'There is also an explanation that this is only one cause': There is also an explanation that this is only one cause. 'Explaining that inhalation and exhalation are called 'Samskara'': Explaining that inhalation and exhalation are called 'Samskara', 'Generally speaking, wind is the guide': Generally speaking, wind is the guide. 'Below, explaining the reason': Below, explaining the reason. 'It is necessary to rely on the wind for the body's karma to function': It is necessary to rely on the wind for the body's karma to function. Seven, 'Clarifying realms and grounds': Next, clarifying realms and grounds. Jingyun said: 'For example, being born in the desire realm, the body currently being received is birth, old age, and death': For example, being born in the desire realm, the body currently being received is birth, old age, and death. 'That is, from the birth to death experienced by this body, it includes the previous ten branches and is included in the desire realm': That is, from the birth to death experienced by this body, it includes the previous ten branches and is included in the desire realm. 'Even being born in the Brahma realm of sorrowful thought, experiencing birth, old age, and death': Even being born in the Brahma realm of sorrowful thought, experiencing birth, old age, and death. 'Because it is classified according to the result': Because it is classified according to the result, 'The cause is also included in the Brahma realm of sorrowful thought': The cause is also included in the Brahma realm of sorrowful thought.

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。既爾無明地獄者不發上界業其異生未離欲起未至定業。但由當地無明種子而發之。今準唯識論。下地無明能起上地行。故知彼釋違于論也。備云此有支望當生處判。即可當生處系。此唯有支一支。非十二緣起支起。八以三事攝十二支。云複次乃至皆事所攝者。此中行有二支是業心。行支中種及現行並是行支。識支自取識中本有名言識種為識支體。對法即說行支種子名識支者。以行支種住在識中同彼所依亦名為識。識支自性入名色中隨論者意取捨不定。又二業中乃至謂有者。初是引因中業。后是生因中業也。三煩惱中至謂愛取者。景備同云。乍見此文。似如同舊現在愛取發業。應有落謝過去名無明行。道理不然。無明發業名行。今被愛取潤故轉名為有。此即說潤名發。基又云。起之言生。能生有故。愛取亦名發起。非發業煩惱。餘事所攝事中至觸緣愛者。此據五支名言種子望未來苦一向是因。又即五支觸受者。現在五支若取現行五果。即是過去十支為因感此生老死果於此現在生死中開為識差別。又現在果所攝五支乃至因所攝緣起者。景雲。現在五支名果者。即是過去十因生老死果離為五支。未來二支名果者。即是現在十因之名果。測云。前識名色六處觸受先種子性曾得眾苦引因之名。故知非現在五支約種子說。今言現

【現代漢語翻譯】 現代漢語譯本 既然如此，地獄（指欲界）的無明不能引發上界（指色界、無色界）的業，只有那些異生（指凡夫）沒有脫離欲界，生起未至定（指未至定地）的業才能引發。這只是由於當地的無明種子而引發的。現在根據《唯識論》的觀點，下地的無明能夠引發上地的行（指造作），所以知道那種解釋是違背《唯識論》的。備云（可能是指某種註釋）說，這種『有』支是期望當生之處而判定的，就可以認為是與當生之處相關的。這裡只有『有』支這一支，不是十二緣起支的生起。八、用三事（指煩惱事、業事、苦事）來概括十二支。說『又，進一步說，乃至都是事所攝』，這裡面『行』和『有』兩支是業心。『行』支中的種子和現行都是『行』支。『識』支自己取『識』中本有的名言識種子作為『識』支的本體。《對法論》中說『行』支的種子名為『識』支，是因為『行』支的種子住在『識』中，與『識』同爲所依，所以也稱為『識』。『識』支的自性進入『名色』中，隨論者的意願取捨不定。另外，兩種業中，乃至說『有』，最初是引因中的業，後面是生因中的業。三種煩惱中，到『愛』和『取』，景備（可能是指某種註釋）共同說，乍一看這段文字，似乎如同過去現在『愛』和『取』引發業，應該有落謝的過去，名為『無明』和『行』，道理不是這樣。『無明』引發業名為『行』，現在被『愛』和『取』滋潤，所以轉名為『有』。這只是說滋潤名為引發。窺基又說，『起』的意思是生，能夠生『有』的緣故，『愛』和『取』也名為發起，不是引發業的煩惱。其餘事所攝的事中，到『觸緣愛』，這是根據五支（指受、愛、取、有、生）名言種子期望未來苦，一向是因。又，這五支中的『觸』和『受』，現在五支如果取現行五果，就是過去十支為因，感得這生老死果，于這現在生死中開為識差別。又，現在果所攝的五支，乃至因所攝的緣起，景（可能是指某種註釋）說，現在五支名為果，就是過去十因生老死果離為五支。未來二支名為果，就是現在十因的名果。測（可能是指某種註釋）說，前面的識、名色、六處、觸、受，先是種子性，曾經得到眾苦引因之名，所以知道不是現在五支約種子說。現在說現

【English Translation】 English version Since the ignorance of the lower realm (referring to the desire realm) cannot initiate karma in the upper realms (referring to the form and formless realms), only the karma of those ordinary beings (referring to common people) who have not detached from the desire realm and have arisen in the Unattained Concentration (referring to the Unattained Concentration ground) can initiate it. This is only initiated by the seed of ignorance in that particular location. Now, according to the perspective of the Vijnaptimatrata-siddhi-shastra (Treatise on the Establishment of Consciousness-Only), the ignorance of the lower ground can initiate the samskara (volitional action) of the upper ground. Therefore, it is known that that explanation contradicts the treatise. Bei Yun (possibly referring to a certain commentary) says that this 'becoming' (bhava) limb is judged based on the expectation of the place to be born, and it can be considered related to the place to be born. Here, there is only this one limb of 'becoming' (bhava), not the arising of the twelve limbs of dependent origination. Eight, the twelve limbs are summarized by three matters (referring to afflictions, actions, and suffering). Saying 'Furthermore, even up to all that is encompassed by matters,' within this, the two limbs of samskara (volitional action) and bhava (becoming) are the mind of karma. The seeds and present actions within the samskara (volitional action) limb are all the samskara (volitional action) limb. The vijnana (consciousness) limb itself takes the seed of the inherent verbal consciousness within the vijnana (consciousness) as the substance of the vijnana (consciousness) limb. The Abhidharma says that the seed of the samskara (volitional action) limb is called the vijnana (consciousness) limb because the seed of the samskara (volitional action) limb resides in the vijnana (consciousness), sharing the same basis, and is also called vijnana (consciousness). The self-nature of the vijnana (consciousness) limb enters into nama-rupa (name and form), and the acceptance or rejection is uncertain according to the intention of the commentator. In addition, among the two types of karma, even saying 'becoming' (bhava), the first is the karma in the causal factor, and the latter is the karma in the generative factor. Among the three afflictions, up to 'craving' (trsna) and 'grasping' (upadana), Jing Bei (possibly referring to a certain commentary) jointly say that at first glance, this text seems to be like the past and present 'craving' (trsna) and 'grasping' (upadana) initiating karma, and there should be a declining past, named 'ignorance' (avidya) and samskara (volitional action), but the reasoning is not like this. 'Ignorance' (avidya) initiating karma is called samskara (volitional action), and now it is nourished by 'craving' (trsna) and 'grasping' (upadana), so it is transformed and named 'becoming' (bhava). This is only saying that nourishment is called initiation. Kuiji also says that 'arising' means birth, and because it can give rise to 'becoming' (bhava), 'craving' (trsna) and 'grasping' (upadana) are also called initiation, not afflictions that initiate karma. Among the matters encompassed by other matters, up to 'contact' (sparsha) conditions 'craving' (trsna), this is based on the five limbs (referring to feeling, craving, grasping, becoming, and birth) and the expectation of future suffering from the seeds of verbal expression, which is always a cause. Also, the 'contact' (sparsha) and 'feeling' (vedana) among these five limbs, if the present five limbs take the present five fruits, then the past ten limbs are the cause, resulting in the fruits of birth, old age, and death, which are differentiated into differences in consciousness in this present cycle of birth and death. Also, the five limbs encompassed by the present fruit, up to the dependent origination encompassed by the cause, Jing (possibly referring to a certain commentary) says that the present five limbs are called the fruit, which is the past ten causes giving rise to the fruits of birth, old age, and death, separated into five limbs. The future two limbs are called the fruit, which is the name of the present ten causes. Ce (possibly referring to a certain commentary) says that the preceding consciousness, name and form, six senses, contact, and feeling, first have the nature of seeds, and have previously obtained the name of the cause that leads to all sufferings, so it is known that it is not the present five limbs speaking about seeds. Now saying present

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在果所攝五支及未來二支總名果所攝。故知現在五支亦現起異熟果攝總。二支說五支。即通現行種子。余亦如是。西方諸師云。現在五支正辨種子兼于現行。未來二支正辨現行兼說種子。九辨無能明生五法成五過患。于中初明生於五法。后明五種過患。前中舉數列名次第解釋。初出三際無知生疑。言若於內疑惑此誰所有者。此殺現在內身縱我所有。我為是誰。為是誰者。此疑現在內身為系屬誰。今此有情至當住何所者。疑現有情來往之處。當知此疑從現在中前後二際無知所生。二從內外等三愚生於四愛。初于現在內身生愛。次於未來內身生後有愛。次於現已得外境生喜貪俱行愛。于未來未得外境生彼彼喜樂愛。三業異熟俱愚能生非處住。魯達羅者。此翻暴惡。毗瑟笯舊云毗紐天。此翻約惑。能約作象馬等約惑世間。此一天皆是大自在天變化之身也。或云毗瑟。是婆籔仙人變化身也。世主天者。即大梵天。是諸眾生愚自業果之從彼天而生。故於彼天歸依敬信。四於三寶四諦不正通達愚達愚能竺諸見。五于因果及觸處愚能生增上慢。于中初明因及果愚生世間增上慢。此于非住天謂是正因名增上慢。次明觸處愚生於世增上慢。謂由道得沙門果時要達六觸處空必盡名色方得究竟。今彼外道不達謂達名增上慢。上來生五法。今有

【現代漢語翻譯】 現代漢語譯本 在果報所包含的五支（過去業因所感生的五種果報）以及未來二支（未來將感受的兩種果報）總稱為果報所包含。因此可知，現在的五支也完全是現起異熟果（成熟的果報）所包含的。二支的說法涵蓋五支，即包括現行（正在發生的行為）和種子（潛在的可能性）。其餘情況也類似。西方諸師認為，現在的五支主要說明種子，兼顧現行；未來二支主要說明現行，兼顧種子。九種辨別無能（缺乏辨別能力）會產生五種法和五種過患。其中，首先說明產生五種法，然後說明五種過患。前面部分列舉名稱和數量，然後依次解釋。首先，對三際（過去、現在、未來）的無知會產生疑惑。例如，如果對自身內部疑惑『這是誰的？』，『這個現在內在的身體即使是我所有的，我又是誰？』，『爲了誰而存在？』，這就是疑惑現在的內在身體屬於誰。『現在這個有情（眾生）最終將住在哪裡？』，這是疑惑現有有情來往之處。應當知道，這種疑惑是從對現在前後二際的無知所產生的。 第二，從對內外等的愚癡產生四種愛。首先，對現在的內在身體產生愛。其次，對未來的內在身體產生後有愛（對未來存在的愛）。再次，對現在已獲得的外境產生伴隨喜貪的愛。對未來未獲得的外境產生對彼彼喜樂的愛。 第三，業異熟（業力成熟）的愚癡會產生非處住（不正確的歸宿）。『魯達羅』（Rudra）意思是暴惡。『毗瑟笯』（Visnu），舊譯為毗紐天，意思是迷惑，能夠迷惑世間，化作象馬等形象。這一天神都是大自在天（Mahesvara）變化之身。或者說，毗瑟是婆藪仙人（Vashistha）變化之身。『世主天』（Lord of the World）即大梵天（Brahma），是眾生愚昧地認為自己的業果是從彼天而生，因此對彼天歸依敬信。 第四，對三寶（佛、法、僧）和四諦（苦、集、滅、道）的不正確通達的愚癡會產生諸見（各種錯誤的見解）。 第五，對因果以及觸處（感覺的來源）的愚癡會產生增上慢（未證言證的傲慢）。其中，首先說明對因和果的愚癡會產生世間的增上慢。例如，對於非住天（非究竟的境界）認為是正因，這就是增上慢。其次說明對觸處的愚癡會產生增上慢。例如，通過修行獲得沙門果位時，必須通達六觸處（眼、耳、鼻、舌、身、意所接觸的六種境界）皆空，才能完全斷盡名色（身心），才能達到究竟。現在那些外道不通達卻自認為通達，這就是增上慢。 以上說明了產生五種法。現在有...

【English Translation】 English version The five branches included in the result (the five kinds of retributions felt due to past karmic causes) and the two future branches (the two kinds of retributions to be felt in the future) are collectively called 'included in the result.' Therefore, it can be known that the present five branches are also entirely included in the arising of mature retributive results (Vipaka). The statement of two branches encompasses the five branches, that is, it includes both the present actions (current behaviors) and the seeds (potential possibilities). The remaining situations are similar. Western teachers believe that the present five branches mainly explain the seeds, while also considering the present actions; the future two branches mainly explain the present actions, while also considering the seeds. Nine kinds of inability to discern (lack of discernment) will produce five kinds of dharmas and five kinds of faults. Among them, first explain the production of five kinds of dharmas, and then explain five kinds of faults. The previous part lists the names and quantities, and then explains them in order. First, ignorance of the three times (past, present, future) will produce doubt. For example, if one doubts within oneself, 'Whose is this?', 'Even if this present inner body is mine, who am I?', 'For whom does it exist?', this is doubting to whom the present inner body belongs. 'Where will this sentient being ultimately reside?', this is doubting the place where existing sentient beings come and go. It should be known that this doubt arises from ignorance of the past and future times of the present. Second, from ignorance of internal, external, etc., four kinds of attachments arise. First, attachment arises to the present inner body. Second, attachment arises to the future inner body, attachment to future existence (attachment to future existence). Third, attachment arises to the external objects already obtained in the present, accompanied by joy and greed. Attachment arises to the external objects not yet obtained in the future, attachment to the joy and pleasure of those objects. Third, ignorance of the maturation of karma (Vipaka) will produce incorrect destinations (incorrect abodes). 'Rudra' (魯達羅) means violent and evil. 'Visnu' (毗瑟笯), formerly translated as Vinyu Heaven, means delusion, capable of deluding the world, transforming into images such as elephants and horses. This deity is a transformation of Mahesvara (大自在天). Or, Visnu is a transformation of the sage Vashistha (婆藪仙人). 'Lord of the World' (世主天) is Brahma (大梵天), because sentient beings ignorantly believe that their karmic results arise from that heaven, and therefore take refuge in and respect that heaven. Fourth, incorrect understanding of the Three Jewels (Buddha, Dharma, Sangha) and the Four Noble Truths (suffering, accumulation, cessation, path) will produce various views (various incorrect views). Fifth, ignorance of cause and effect and the sources of contact (the sources of sensation) will produce increased arrogance (unjustified pride in one's attainments). Among them, first explain that ignorance of cause and effect will produce worldly increased arrogance. For example, considering a non-abiding heaven (a non-ultimate state) as the correct cause, this is increased arrogance. Secondly, explain that ignorance of the sources of contact will produce increased arrogance. For example, when attaining the fruit of a Sramana (沙門) through practice, one must understand that the six sources of contact (the six realms contacted by the eyes, ears, nose, tongue, body, and mind) are empty in order to completely eradicate name and form (mind and body) and achieve ultimate liberation. Now, those non-Buddhist practitioners do not understand but think they understand, this is increased arrogance. The above explains the production of five kinds of dharmas. Now there are...

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十九愚。即是前說合為七類。今總束生於五法即為五愚。如是已下明五過失。先牒結所生五種染。后明五得生五過失。一者自疑不決從他邪教投巖赴火現受多惱。中三文顯。第五由於自餓等非方便中起正方便增上慢故不得生天。乃至墮惡趣名為異果。由實無有通達。六處之智未得謂得生增上慢。故無無漏沙門之果也。

瑜伽論記卷第十五(之下終) 大正藏第 42 冊 No. 1828 瑜伽論記

瑜伽論記卷第十六(之上)(論本第五十七)

釋遁倫集撰

論本第五十七

上來廣辨六種善巧中已說四訖。自下第五辨處非處善巧。文中有四。初結前生后。二開列四門。三依門辨釋。四指余不現。列四門中。一體者。了所知境因果相違不相違智。是處非處善巧之體。二辨顯現者。即是教起因緣。為欲顯示于染凈境正方便智無失壞故。說是處非處善巧。此二屬初。故云體顯現初。門是第三。差別第四。此二屬后。故云門差別后。就依門辨釋。即為四段。前二可解。第三解釋門中有三。初依成等四分別門義。次依四道理分別門義。第三合結。前中初開四門。后依門辨。于中初問答總說四門之意。為欲示現遍一切種差別門故者。為欲顯示遍於諸法是處非處差別門義故。今說此第三門義。

【現代漢語翻譯】 現代漢語譯本： 第十九種愚癡。這與前面所說的合起來共有七類。現在總括起來，由五種法產生，即為五種愚癡。像這樣以下說明五種過失。首先簡要地總結產生五種染污的原因，然後說明五種獲得和五種過失。第一種是自我懷疑，不能決斷，從而投向其他邪教，投巖赴火，現在就承受許多煩惱。中間的三種情況很明顯。第五種是由於自餓等非正當的方法中產生，認為自己已經獲得了正當的方法，生起增上慢，所以不能生天，乃至墮入惡趣，這被稱為異果。由於實際上沒有通達六處的智慧，未得到卻以為得到，生起增上慢，所以沒有無漏沙門（Śrāmaṇa）之果。

《瑜伽師地論記》卷第十五（下終） 大正藏第42冊 No. 1828 《瑜伽師論記》

《瑜伽師論記》卷第十六（之上）（論本第五十七）

釋遁倫集撰

論本第五十七

上面廣泛辨析六種善巧，已經說了四種完畢。從下面開始第五種辨析處非處善巧。文中分為四個部分。首先總結前面，引出後面。第二，開列四個門。第三，依據門來辨析解釋。第四，指出其餘沒有顯現的。在列出四個門中，第一是體，即了知所知境的因果相違和不相違的智慧，這是處非處善巧的體。第二，辨別顯現，即是教法興起的因緣，爲了顯示對於染凈境的正當方便智慧沒有失壞的緣故，所以說處非處善巧。這兩種屬於開始的部分，所以說『體顯現初』。門是第三，差別是第四。這兩種屬於後面的部分，所以說『門差別后』。就依據門來辨析解釋，分為四個段落。前面兩種可以理解。第三種解釋門中分為三個部分。首先依據成等四種分別門義，其次依據四種道理分別門義，第三總結。前面的部分中，首先開出四個門，然後依據門來辨析。其中首先問答總說四個門的意思。『為欲示現遍一切種差別門故者』，爲了顯示普遍存在於諸法中的處非處差別門義的緣故，現在說這第三種門義。

【English Translation】 English version: The nineteenth foolishness. This, combined with the previously mentioned, makes seven categories. Now, summarizing, it arises from five dharmas, which are the five foolishnesses. As follows, the five faults are explained. First, briefly summarize the causes of the five defilements, then explain the five attainments and five faults. The first is self-doubt, being unable to decide, thereby turning to other heretical teachings, throwing oneself off cliffs and into fires, experiencing much suffering in the present. The middle three situations are obvious. The fifth is due to arising from non-expedient means such as self-starvation, thinking that one has already attained the expedient means, giving rise to increased pride, therefore being unable to be born in the heavens, and even falling into evil realms, which is called a different result (異果). Because there is actually no wisdom to penetrate the six sense bases, claiming to have attained what has not been attained, giving rise to increased pride, therefore there is no fruit of the undefiled Śrāmaṇa (沙門).

Yogācārabhūmi-śāstra-bhāṣya (瑜伽師地論記) Scroll 15 (End of Lower Section) Taishō Tripiṭaka Vol. 42, No. 1828 Yogācārabhūmi-śāstra-bhāṣya (瑜伽師論記)

Yogācārabhūmi-śāstra-bhāṣya (瑜伽師論記) Scroll 16 (Upper Section) (Treatise Text 57)

Compiled and Written by Shi Dunlun (釋遁倫)

Treatise Text 57

Above, the six skillful means have been extensively discussed, and four have been completed. From below, the fifth, the skillful means of what is appropriate and inappropriate (處非處善巧), is discussed. There are four parts in the text. First, summarize the previous and introduce the following. Second, list the four doors. Third, explain and interpret based on the doors. Fourth, point out the remaining unmanifested ones. In listing the four doors, the first is the essence (體), which is the wisdom of understanding the causal relationships of the knowable realm, whether they are contradictory or non-contradictory. This is the essence of the skillful means of what is appropriate and inappropriate. Second, distinguish the manifestation (辨顯現), which is the cause and condition for the arising of the teachings. It is said to be the skillful means of what is appropriate and inappropriate in order to show that the correct expedient wisdom for the defiled and undefiled realms is not lost. These two belong to the beginning part, so it is said 'essence and manifestation first'. The door is the third, and the difference is the fourth. These two belong to the later part, so it is said 'door and difference later'. As for explaining and interpreting based on the doors, it is divided into four sections. The first two can be understood. The third explanation of the door is divided into three parts. First, based on the four distinctions of accomplishment, etc., explain the meaning of the door. Second, based on the four reasons, explain the meaning of the door. Third, conclude. In the previous part, first open the four doors, then explain based on the doors. Among them, first, the question and answer generally explain the meaning of the four doors. 'In order to show the door of difference that pervades all kinds', it is now said that the meaning of this third door is for the sake of showing the meaning of the door of difference between what is appropriate and inappropriate that universally exists in all dharmas.

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后次第解釋四門。辨初門中雲。謂依初成辨門彼所不攝余差別相者。景雲。謂依初成辨門彼餘三門所不攝義即說成辨名余差別。我今當說。且如眼根望彼聞聲嗅香等用不能成辨故名彼不攝。此返業也。除彼已外余見色事我今當說者。眼根能見成辨自事。在彼不能聞聲嗅香等外。故名余差別相。基云。謂唯初成辨門外所不攝者。今顯示令一切種差別皆攝盡也。即后三門是。言無處者。十方處或三界處。無位者。三世位。問曰。經說得自在位五根互用。云何此中說眼有四根用必無是處耶。有說此中約未自在位五根辨處非處。問。若爾得自在位四大互能作用。答。依如郭法師解自在位大亦互用。故知論主說大悲互用者此亦據未自在位而作是說。新羅興法師云。四大為色所依。色非明利。故雖至自在位而亦不互用。五根為心所依。心乃明利。若自在位五根承能依力。亦得互用。今尋諸說。基識樞要云。此根互用者有二異說。第一師云。實能緣諸境。第二師解云。一一根處遍有諸根。各自起用。非以一根得一切境。以諸根用各遍一切故名互用。不爾便成壞法相故。心王亦應有心所用而取別等。依第二說雖至自在位眼無四根用。地亦不作餘三大用。善順此文。提然無妨。二辨合會門。有六複次。第二云粗分水火者。簡水中熱觸細火

【現代漢語翻譯】 現代漢語譯本 后次第解釋四門（四種解釋方法）。辨初門中說：『所謂依據最初的成就辨別之門，那些沒有被它涵蓋的其他差別相。』景法師說：『所謂依據最初的成就辨別之門，其餘三門所不能涵蓋的意義，就說是成就辨別，名為其他差別。』我現在應當解說。例如眼根對於聽聲音、嗅氣味等作用不能成就辨別，所以叫做『彼不攝』。這是反面的例子。除了那些以外，其餘的見色之事，我現在應當解說：眼根能夠看見併成就辨別自己的作用，在聽聲音、嗅氣味等方面是不能做到的，所以叫做『其他差別相』。窺基法師說：『所謂僅僅最初的成就辨別之門以外所不能涵蓋的，現在顯示出來，使一切種類的差別都完全涵蓋。』這就是後面的三門。 說到『沒有處所』，是指十方處或三界處。說到『沒有位置』，是指過去、現在、未來三世的位置。有人問：『經中說得到自在的位置，五根可以互相使用，為什麼這裡說眼根有四根的作用必定沒有這種處所呢？』有人說，這裡是就還沒有得到自在的位置，用五根來辨別處所和非處所。問：『如果這樣，得到自在的位置，四大互相能夠作用嗎？』回答：『依照郭法師的解釋，自在的位置，四大也是互相作用的。』所以知道論主說四大悲互相作用，也是根據還沒有得到自在的位置而這樣說的。新羅興法師說：『四大是色法的所依，色法不是明利，所以即使到了自在的位置，也不能互相作用。五根是心法的所依，心法是明利的，如果自在的位置，五根承受能依的力量，也可以互相作用。』 現在考察各種說法，窺基法師在《瑜伽師地論記》中說：『這種根互相作用有兩種不同的說法。第一種說法是，實際上能夠緣取各種境界。第二種說法解釋說，每一個根的處所都遍佈著各種根，各自起作用，不是用一個根得到一切境界，因為各種根的作用各自遍佈一切，所以叫做互相作用。』否則就會變成破壞法相，心王也應該有心所的作用而取別等等。依照第二種說法，即使到了自在的位置，眼根也沒有四根的作用，地大也不作其餘三大（水、火、風）的作用。這樣很好地順應了這段經文，提出來也沒有妨礙。 二、辨合會門（辨別聚合之門），有六個『複次』（重複次第）。第二種『複次』說：『粗分的水火』，是簡別水中熱觸的細微火。

【English Translation】 English version Then, explain the four gates in order. In the 'Discrimination of the Initial Establishment Gate,' it says: 'That which relies on the initial establishment discrimination gate, those other differential aspects not encompassed by it.' Jing said: 'That which relies on the initial establishment discrimination gate, the meanings not encompassed by the other three gates, are said to be the accomplishment of discrimination, named other differences.' I shall now explain. For example, the eye-faculty, in relation to the functions of hearing sounds, smelling fragrances, etc., cannot accomplish discrimination, hence it is called 'not encompassed by it.' This is a reverse example. Apart from those, the remaining matters of seeing forms, I shall now explain: the eye-faculty can see and accomplish discrimination of its own affairs, but cannot hear sounds, smell fragrances, etc., hence it is called 'other differential aspects.' Ji said: 'That which is not encompassed solely by the initial establishment discrimination gate, now reveal it, so that all kinds of differences are completely encompassed.' That is, the latter three gates. Speaking of 'no place,' it refers to the ten directions or the three realms. Speaking of 'no position,' it refers to the positions of the three times (past, present, and future). Someone asks: 'The sutra says that in the position of attaining freedom, the five faculties can be used interchangeably. Why does this say that the eye has the function of four faculties and there is definitely no such place?' Some say that this is about distinguishing places and non-places with the five faculties in a position where freedom has not yet been attained. Question: 'If so, in the position of attaining freedom, can the four great elements interact?' Answer: 'According to Guo's explanation, in the position of freedom, the four great elements also interact.' Therefore, it is known that the author's statement that the four great elements of compassion interact is also based on the position where freedom has not yet been attained. The Silla monk Xingfa said: 'The four great elements are the basis of form, and form is not bright and sharp, so even if one reaches the position of freedom, they cannot interact. The five faculties are the basis of mind, and mind is bright and sharp. If in the position of freedom, the five faculties receive the power of the basis, they can also interact.' Now examining various statements, Ji said in the 'Commentary on the Yogācārabhūmi-śāstra': 'This mutual use of faculties has two different explanations. The first explanation is that they can actually perceive all realms. The second explanation is that each faculty's location is pervaded by all faculties, and each functions separately, not using one faculty to obtain all realms, because the functions of each faculty pervade everything, hence it is called mutual use.' Otherwise, it would become destroying the characteristics of the Dharma, and the mind-king should also have the function of mental factors and take distinctions, etc. According to the second explanation, even if one reaches the position of freedom, the eye-faculty does not have the function of four faculties, and the earth element does not perform the function of the other three great elements (water, fire, wind). This accords well with this passage, and there is no harm in raising it. Two, the 'Gate of Discriminating Assembly,' has six 'furthermore' (repeated sequences). The second 'furthermore' says: 'The coarse division of water and fire' is to distinguish the subtle fire of hot touch in water.

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也。如火炭質粗火即不與水俱故也。第四五者。無處無位同一眼識種類二心王二受二相等俱時合會。又復無一眼識俱時有善不善苦樂合會。三辨證得門。有七複次。偏就四五第七標證得名。生半擇迦者。天生也。據實五種半擇迦皆不能生男女。然據勝者但舉天生半擇迦也。次辨現行門有七複次。並就現起法中辨處非處名現行門。不斷貪等至無有是處者。謂有漏時須伏貪故方起不凈觀等故。又成就念住無漏修也。次約四道理辨處非處。如文。第四辨差別門。將處非處善巧對緣起善巧辨其差別。以此二善巧義勢相涉。故對辨之。余則不爾。處非處善巧者境則寬。緣起狹之。下第六辨根善巧中。初結前生后。后開章解釋。于中。初有半頌開列四門。義者一辨根義。意者第二說根之意。建立者第三根廢立。廣分別為後者第四廣辨次第。二依門解釋。則為四段。第一解義增上義是根義者。婆沙亦云雖一切有為皆有增上。然勝者立根。如人主天主等。第二解說之意。為顯于彼彼事彼彼法最勝義者。即當說根教起因緣。如婆沙說。有一婆羅門名曰生名。先學根義。聞諸異說立根者多不能解了。往至佛所。問言瞿曇說根者多。汝今決定立有幾根。佛言生名。我雖有智不能於二十二根中增一減一。今釋佛經故作是說。為顯于彼彼事彼彼法

【現代漢語翻譯】 現代漢語譯本 也。如同火炭的材質粗糙，火就不能與水融合一樣。第四、第五點是說，沒有處所、沒有位置，同一個眼識種類，兩個心王、兩種感受、兩種相等的事物，同時聚合在一起。而且，不會有一個眼識同時有善與不善、苦與樂聚合在一起的情況。 三、辨證得門。有七個複次。偏重於四、五、七，標明『證得』之名。『生半擇迦』（天生的不男不女之人），是天生的。實際上，五種半擇迦（五種不男不女之人）都不能生育男女。但就殊勝者而言，只舉天生半擇迦為例。 其次，辨現行門，有七個複次。並就現起之法中辨別處與非處，名為『現行門』。『不斷貪等至無有是處』，是指在有漏（還有煩惱）的時候，必須先降伏貪慾，才能生起不凈觀等。而且，成就念住是無漏（沒有煩惱）的修行。 其次，約四種道理辨別處與非處，如經文所述。第四，辨差別門，將處非處善巧與緣起善巧對比，辨別它們的差別。因為這兩種善巧的意義和作用相互關聯，所以對比辨別，其餘則不然。處非處善巧的範圍更寬廣，緣起善巧的範圍更狹窄。 下面第六，辨根善巧中，首先總結前面，引出後面。然後開始解釋。其中，首先用半頌開列四門：一、辨根義；二、說根之意；三、根的廢立；四、廣泛辨別次第。二、依照這四門解釋，分為四個段落。第一，解釋根的意義，『增上義是根義』。婆沙（《大毗婆沙論》）也說，雖然一切有為法都有增上作用，但殊勝者才立為根，如人主、天主等。第二，解釋設立根的意義，『為顯于彼彼事彼彼法最勝義者』，就是要說明根的教法生起的因緣。如婆沙所說，有一位婆羅門名叫生名，先學習了根的意義，聽到各種不同的說法，設立根的人大多不能理解。他前往佛陀處所，問道：『瞿曇，說根的人很多，你現在確定設立多少根？』佛陀說：『生名，我雖然有智慧，也不能在二十二根中增加一個或減少一個。』現在解釋佛經，所以這樣說，『為顯于彼彼事彼彼法』（爲了顯示在各種事物、各種法中最殊勝的意義）。

【English Translation】 English version Also, just as the texture of charcoal is rough, fire cannot merge with water. The fourth and fifth points are that there is no place, no position, the same type of eye consciousness, two mind-kings, two kinds of feelings, and two equal things, gather together at the same time. Moreover, there will not be a situation where one eye consciousness simultaneously has good and bad, suffering and happiness gathering together. Three, the 'Door of Discernment and Attainment'. There are seven 'furthermore's. It emphasizes four, five, and seven, marking the name of 'attainment'. 'Born Hermaphrodite' (born intersex person), is born that way. In fact, all five types of Hermaphrodites (five types of intersex people) cannot produce male or female offspring. But as far as the superior is concerned, only the born Hermaphrodite is taken as an example. Secondly, the 'Door of Manifestation', there are seven 'furthermore's. And in the law of arising, distinguish between what is appropriate and inappropriate, called the 'Door of Manifestation'. 'It is not appropriate to constantly crave, etc.', refers to when there are still outflows (still have afflictions), one must first subdue greed before one can generate impure contemplation, etc. Moreover, achieving mindfulness is a practice without outflows (without afflictions). Secondly, using four kinds of reasoning to distinguish between what is appropriate and inappropriate, as described in the scriptures. Fourth, the 'Door of Differentiation', comparing the skillful means of appropriate and inappropriate with the skillful means of dependent origination, to distinguish their differences. Because the meanings and functions of these two skillful means are related to each other, they are compared and distinguished, while the rest are not. The scope of the skillful means of appropriate and inappropriate is broader, and the scope of the skillful means of dependent origination is narrower. Below, in the sixth, 'Skillful Means of Discernment of Roots', first summarize the previous and introduce the following. Then begin to explain. Among them, first use a half-verse to list the four doors: 1. Discern the meaning of roots; 2. Explain the intention of roots; 3. Establishment and abolition of roots; 4. Broadly discern the order. 2. According to these four doors, it is divided into four paragraphs. First, explain the meaning of roots, 'The meaning of increase is the meaning of roots'. The Vibhasa (《Mahavibhasa》) also says that although all conditioned dharmas have the function of increase, only the superior ones are established as roots, such as the lord of humans, the lord of gods, etc. Second, explain the meaning of establishing roots, 'To reveal the most superior meaning in various things and various dharmas', that is, to explain the causes and conditions for the arising of the teachings of roots. As the Vibhasa says, there was a Brahmin named Shengming, who first studied the meaning of roots, and heard various different sayings, and most of those who established roots could not understand. He went to the Buddha's place and asked: 'Gautama, there are many people who talk about roots, how many roots do you now determine to establish?' The Buddha said: 'Shengming, although I have wisdom, I cannot add one or subtract one from the twenty-two roots.' Now explaining the Buddhist scriptures, so it is said, 'To reveal the most superior meaning in various things and various dharmas'.

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最勝義。故說此二十二根。第三辨廢立中。初八複次正建立根。后以一頌結其八門。第一約六義建立根。如俱舍頌云。心所依此別。此住此雜染。此資糧此凈。由此量立根。心所依者。立眼等六根為六識所依故。此別者。此是第二立男女二根。由此二根故眾生別及以相別。此住者。是第三緣建立命根。於一期得住故。此雜染者。立五受根。此言受用。業果增上者。其憂非果。然得果已。亦于果位中起受用故。言受用果也。此資糧者。立信等五根。以是聖道資糧故。此凈者。立三無漏根相。此論與彼義亦相似。第二五義中。男女二根受隱淫境。故名受用隱境增上。第三五義中。六根多受用自身內。境男女二根受用他身名外門。五受通能受用外境內身。發生雜染對治雜染建立八根。第四六義中能令依止隨自在轉者。景雲。今身自在立一意根故。今尋俱舍云自在隨行者。如經言心能導世間心能遍攝受如是心一法皆自在隨行。依止損害者。喜樂益身。憂苦損。舍通二。第五六義中。顯有情體立眼等六根。六根是有情。勝生方便立五根者。景雲信等五根通漏無漏。有漏信等感人天勝生。無漏信等熏有漏業感五凈勝生。故今解但取有漏為感勝生。無漏信等互屬於三根。為趣證涅槃定勝方便。第六五義中。顯有情體立眼等六。同前顯

【現代漢語翻譯】 現代漢語譯本 最勝義。因此宣說了這二十二根。第三部分辨析廢立，首先是八個部分，再次是正式建立根。之後用一首偈頌總結這八個方面。第一，關於六種意義建立根。如《俱舍論》的偈頌所說：『心所依此別，此住此雜染，此資糧此凈，由此量立根。』心所依，是指建立眼等六根作為六識所依之處。此別，是指第二種，建立男女二根，因為有了這兩種根，眾生才有了性別和相貌的差別。此住，是指第三種，因為建立命根，才能在一期生命中存活。此雜染，是指建立五受根。這裡的『受用』，是指業果增上的意思。雖然憂不是果，但是得到果報后，也會在果位中產生受用，所以說是受用果。此資糧，是指建立信等五根，因為它們是通往聖道的資糧。此凈，是指建立三無漏根的相。此處的論述與《俱舍論》的意義也相似。 第二，在五種意義中，男女二根接受隱蔽的淫慾境界，因此稱為受用隱境增上。 第三，在五種意義中，六根大多受用自身內的境界，男女二根受用他身，稱為外門。五受根普遍能夠受用外境和內身。發生雜染，對治雜染，從而建立八根。 第四，在六種意義中，能夠使人依止並隨心所欲地轉動的是意根。景雲說，今身自在，因此建立一意根。現在尋找《俱舍論》所說的『自在隨行』，如經中所說：『心能引導世間，心能普遍攝受，像這樣的心一法，都是自在隨行的。』依止損害，喜樂有益於身，憂苦損害身，舍受則兩者兼有。 第五，在六種意義中，爲了顯示有情之體，建立眼等六根。六根是有情。勝生方便，建立五根。景雲說，信等五根通於有漏和無漏。有漏的信等能感得人天善趣的果報，無漏的信等熏習有漏業，能感得五凈居天的果報。因此，現在的理解是隻取有漏的信等作為感得善趣果報的原因。無漏的信等互相屬於三根，是趣向證得涅槃的決定性方便。 第六，在五種意義中，爲了顯示有情之體，建立眼等六根。與前面顯示的內容相同。

【English Translation】 English version The most supreme meaning. Therefore, these twenty-two roots are explained. In the third section, the establishment and abolishment are distinguished. First, there are eight parts, and then the roots are formally established again. After that, a verse is used to summarize these eight aspects. First, regarding the establishment of roots based on six meanings. As the verse in the Abhidharmakośabhāṣya says: 'Mind relies on this distinction, this dwells, this is defiled, this is a resource, this is pure, by this measure roots are established.' 'Mind relies' refers to establishing the six roots of eye, etc., as the place where the six consciousnesses rely. 'This distinction' refers to the second type, establishing the two roots of male and female, because with these two roots, beings have differences in gender and appearance. 'This dwells' refers to the third type, because establishing the life root (jīvitendriya), one can live in a lifetime. 'This is defiled' refers to establishing the five feeling roots (vedanendriya). The 'enjoyment' here refers to the increase of karmic results. Although sorrow is not a result, after obtaining the result, enjoyment will also arise in the state of the result, so it is said to be enjoying the result. 'This is a resource' refers to establishing the five roots of faith (śraddhā), etc., because they are the resources for the path to holiness. 'This is pure' refers to establishing the characteristics of the three non-outflow roots (anāsravendriya). The discussion here is similar in meaning to the Abhidharmakośabhāṣya. Second, in the five meanings, the two roots of male and female receive hidden realms of lust, so they are called the increase of enjoying hidden realms. Third, in the five meanings, the six roots mostly receive realms within oneself, the two roots of male and female receive other bodies, called the outer gate. The five feeling roots can universally receive external realms and the inner body. Defilements arise, counteracting defilements, thereby establishing the eight roots. Fourth, in the six meanings, what enables one to rely on and move freely at will is the mind root (manendriya). Jingyun said that the present body is free, so one mind root is established. Now searching for what the Abhidharmakośabhāṣya says about 'free following', as the sutra says: 'The mind can guide the world, the mind can universally embrace, such a mind is free to follow.' Relying on harm, joy and happiness benefit the body, sorrow and suffering harm the body, and equanimity encompasses both. Fifth, in the six meanings, to show the body of sentient beings, the six roots of eye, etc., are established. The six roots are sentient beings. The means of superior birth, the five roots are established. Jingyun said that the five roots of faith, etc., are common to outflow and non-outflow. The outflowing faith, etc., can bring about the good results of humans and gods, and the non-outflowing faith, etc., cultivate outflowing karma, which can bring about the results of the five pure abodes. Therefore, the current understanding is to only take the outflowing faith, etc., as the cause of obtaining good results. The non-outflowing faith, etc., mutually belong to the three roots, which are the decisive means of attaining Nirvana. Sixth, in the five meanings, to show the body of sentient beings, the six roots of eye, etc., are established. The content shown is the same as before.

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諸有情資息增長立男女二根。前釋據生。此據增長。顯了有情壽漸損減立一命根。前據住歿于興盛時有喜樂。于衰損時有憂苦。舍通二時。前據受用境界。顯了有情功德過失義立八根者。景雲。為顯信等是功德法。能治過失。故立八根。基云。謂三無漏信等五中是解脫分是功德。信等五是福分。有漏者是過失。又功德者謂八根。過失者謂八根所斷。第七二品中。依八施設句而建立也。依如是名為第一。謂中有體。種姓為第二。謂父母種姓即迦葉等種剎利等姓也。如是食苦樂為第三。謂依好飲食則受喜樂。依惡飲食則受憂苦等。如是壽為四。如是住為五。如是壽量為第六。以上依在家品施設。如是信乃至慧立信等五為第七。如是向果立后三無漏為第八施設。此依出家品。第八六義中。眼等六根能生諸過。起根防護。即由能防護立所防護六法為根。由是男女堪得出家證果。由有命故住世集善。由知五受起諸雜染正智而行。余文可知。次有一頌結八複次。隨境界轉等結初門。由顯者。結第二。及內門者。結第三。莊嚴結第四。二有情者。結第五第六。假說結第七。防護結第八。自下第四廣分別門。于中分二。初略以八門分別。后以六門復廣分別。前中先辨八門。后以頌結。前中第一作業門六番問答。最後三根趣證涅槃者。遠

【現代漢語翻譯】 現代漢語譯本 諸有情憑藉資具得以滋養增長，設立男女二根（男女的生理特徵）。之前的解釋側重於生命的產生，這裡側重於生命的增長。爲了顯示有情的壽命逐漸減少，設立一命根（壽命）。之前的解釋側重於生命的存在和死亡，這裡側重於興盛時有喜樂，衰損時有憂苦，捨棄了貫通兩個時期的說法。之前的解釋側重於受用境界。爲了顯示有情的功德和過失，設立八根。景雲法師說，這是爲了顯示信等是功德之法，能夠對治過失，所以設立八根。窺基法師說，三無漏根和信等五根中，屬於解脫分的是功德，信等五根是福分，有漏根是過失。又，功德指的是八根，過失指的是八根所斷除的。第七二品中，依據八種施設句而建立。依據『如是』而名為第一，指的是中有之體。種姓為第二，指的是父母的種姓，即迦葉等種姓、剎利等姓等。『如是』食苦樂為第三，指的是依靠好的飲食則感受喜樂，依靠壞的飲食則感受憂苦等。『如是』壽為第四。『如是』住為第五。『如是』壽量為第六。以上依據在家品而施設。『如是』信乃至慧，設立信等五根為第七。『如是』向果，設立后三無漏根為第八施設。這依據出家品。第八六義中，眼等六根能夠產生各種過失，因此要發起根的防護。即由於能夠防護，設立所防護的六法為根。由於有男女根，才能堪能出家證果。由於有命根，才能住世積聚善業。由於了知五受，才能生起各種雜染，從而以正智而行。其餘文義可以類推得知。接下來有一頌總結八種複次。『隨境界轉』等總結初門。『由顯者』總結第二門。『及內門者』總結第三門。『莊嚴』總結第四門。『二有情者』總結第五第六門。『假說』總結第七門。『防護』總結第八門。從下面開始是第四廣分別門。其中分為兩部分，先以八門分別，后以六門再次廣泛分別。前面先辨析八門，後面用頌來總結。前面第一作業門有六番問答。最後，三根趣向證得涅槃，是遙遠的。

【English Translation】 English version All sentient beings rely on resources to be nourished and grow, hence the establishment of the two roots of male and female (sexual characteristics). The previous explanation focused on the generation of life, while this focuses on the growth of life. To show that the lifespan of sentient beings gradually decreases, one life-root (lifespan) is established. The previous explanation focused on the existence and death of life, while this focuses on joy and happiness in times of prosperity, and sorrow and suffering in times of decline, omitting the description of the two periods. The previous explanation focused on the enjoyment of realms. To show the merits and demerits of sentient beings, eight roots are established. Master Jingyun said that this is to show that faith and the like are meritorious dharmas that can counteract demerits, so eight roots are established. Master Kuiji said that among the three unconditioned roots and the five roots of faith and the like, those belonging to the liberation division are merits, the five roots of faith and the like are blessings, and the conditioned roots are demerits. Also, merits refer to the eight roots, and demerits refer to what the eight roots eliminate. In the seventh chapter, second section, it is established based on the eight establishments. Based on 'suchness', it is named the first, referring to the intermediate existence. Lineage is the second, referring to the lineage of parents, such as the Kashyapa lineage, the Kshatriya lineage, etc. 'Suchness' eating suffering and pleasure is the third, referring to experiencing joy and happiness by relying on good food and drink, and experiencing sorrow and suffering by relying on bad food and drink, etc. 'Suchness' lifespan is the fourth. 'Suchness' dwelling is the fifth. 'Suchness' lifespan is the sixth. The above is established based on the layperson section. 'Suchness' faith and even wisdom, establishing the five roots of faith and the like as the seventh. 'Suchness' towards the fruit, establishing the latter three unconditioned roots as the eighth establishment. This is based on the monastic section. In the eighth, sixth meaning, the six roots of eye and the like can produce various faults, so one must initiate the protection of the roots. That is, because of the ability to protect, the six dharmas to be protected are established as roots. Because there are male and female roots, one can be capable of leaving home and attaining the fruit. Because there is a life-root, one can live in the world and accumulate good deeds. Because one knows the five feelings, one can generate various defilements and thus act with correct wisdom. The remaining meanings can be inferred. Next, there is a verse summarizing the eight repetitions. 'Changing with the realm' etc. summarizes the first door. 'By the manifest' summarizes the second door. 'And the inner door' summarizes the third door. 'Adornment' summarizes the fourth door. 'Two sentient beings' summarizes the fifth and sixth doors. 'Provisional' summarizes the seventh door. 'Protection' summarizes the eighth door. From below begins the fourth extensive explanation door. It is divided into two parts, first explained by eight doors, and then extensively explained again by six doors. The former first analyzes the eight doors, and the latter uses a verse to summarize. The former first working door has six rounds of questions and answers. Finally, the three roots moving towards attaining Nirvana is distant.

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近通說。前二趣涅槃。后一正證涅槃為業。第二假實門。男女二根即于身根假立。命根于賴耶分位立。三無漏根以九根為體。故六假有。

第三色心等分別門。文分為二。初約五法辨相攝。后舉假根以明所屬。前中眼等五根男女二根是色。意根及三無漏根中意是心。信等五並五受合有十全。及三無漏中除意。余是心所。命根是不相應行。皆是有為可知。第二文中。后三根是九根分位。謂意信等五三受者。如對法第九十根為未知當知根彼加憂根。此論以十五心見道為未知當知。此中無憂故九。彼以種解脫分善根以去即名初根。故十加憂。命根無所屬者。三藏云。故知命根不唯第八心王通同時五數上立。基云。今解不然。違顯揚文。又根本餘勢分。如男女三無漏。皆取彼所依根一少分為體。似本色心。此依上假立不是所依相之分。故言無所屬。非謂通依五心所上立也。景師注云。命根即依賴耶意根建立而言無所屬者。此門通就果報色心分位假立。為此無所屬偏系屬。今尋唯識論。但依種子假立命根。不依現行。故知此文以非現行根所攝。故言無所屬。又解。命根非色心。故無所屬。第四善等三性門。初辨善性自有三義。一假實。總論有八。謂信等五及三無漏。二廢通談純。即信等五。三就通簡取。即六少分。謂意五

【現代漢語翻譯】 現代漢語譯本 接近通途的說法是：前兩種根（男女二根）是趨向涅槃的，后一種根（命根）是以真正證得涅槃為作用的。 第二是假實門。男女二根是依附於身根而假立的。命根是依附於阿賴耶識的分位而建立的。 三種無漏根以九種根為本體，所以六種根是假有。

第三是色心等分別門。文章分為兩部分。首先，從五法（色、受、想、行、識）的角度辨別相互包含的關係。然後，舉出假根來說明它們所屬的類別。在前一部分中，眼等五根、男女二根是色法。意根以及三種無漏根中的意是心法。信等五種心所和五種受合起來共有十種，以及三種無漏根中除了意以外的，都是心所法。命根是不相應行法。這些都是有為法，可以理解。 在第二部分中，后三種根是九種根的分位。所謂意、信等五種心所和三種受，例如《對法論》第九中，十根是未知當知根，那裡加上憂根。此論認為以十五心見道為未知當知。這裡沒有憂根，所以是九種。那裡以種姓解脫分的善根離去就稱為初根，所以十種加上憂根。命根沒有所屬，三藏說：『因此可知命根不僅僅是第八識心王，也通於同時的五種心所上建立。』窺基法師說：『現在的解釋不是這樣，違背了《顯揚聖教論》的文義。』 另外，根本和餘勢分，如男女根和三種無漏根，都是取它們所依的根的一小部分為本體，類似於本色心。這是依附於上面的假立，不是所依之相的分，所以說沒有所屬。不是說通於依附五種心所上建立。』景師的註釋說：『命根是依賴阿賴耶識意根建立的，所以說沒有所屬。』這個門普遍就果報色心分位假立，因此沒有所屬偏向于系屬。現在尋繹《唯識論》，只是依附種子假立命根，不依附現行。因此可知此文以非現行根所攝，所以說沒有所屬。』又一種解釋是：命根不是色心，所以沒有所屬。 第四是善等三性門。首先辨別善性，自有三種含義。一是假實。總論有八種，即信等五種心所和三種無漏根。二是廢通談純。即信等五種心所。三是就通簡取。即六少分，指意和五種心所。

【English Translation】 English version The near-common saying is: the first two roots (male and female roots) are directed towards Nirvana, and the last root (life root) is the action of truly attaining Nirvana. The second is the gate of false and real. The male and female roots are falsely established based on the body root. The life root is established based on the division of the Alaya consciousness. The three non-outflow roots take the nine roots as their substance, so the six roots are provisionally existent.

The third is the gate of distinguishing between form and mind, etc. The article is divided into two parts. First, distinguish the relationship of mutual inclusion from the perspective of the five dharmas (form, feeling, thought, volition, and consciousness). Then, cite the provisional roots to illustrate the categories to which they belong. In the first part, the five roots of eye, etc., and the male and female roots are form dharmas. The mind root and the mind in the three non-outflow roots are mind dharmas. The five mental functions of faith, etc., and the five feelings together have a total of ten, and the rest of the three non-outflow roots except for the mind are mental functions. The life root is a non-associated formation. These are all conditioned dharmas and can be understood. In the second part, the latter three roots are the divisions of the nine roots. The so-called mind, the five mental functions of faith, etc., and the three feelings, for example, in the ninth of the Abhidharma, the ten roots are the roots of the unknown to be known, where the root of sorrow is added. This treatise considers the fifteen minds of the path of seeing as the unknown to be known. There is no root of sorrow here, so there are nine. There, the good root of the lineage liberation division is called the initial root when it leaves, so ten are added with the root of sorrow. The life root has no affiliation, the Tripitaka says: 'Therefore, it can be known that the life root is not only the eighth consciousness mind king, but also established on the five simultaneous mental functions.' Kuiji said: 'The current explanation is not like this, which violates the meaning of the Yogacarabhumi-sastra.' In addition, the fundamental and residual divisions, such as the male and female roots and the three non-outflow roots, all take a small part of the roots they rely on as their substance, similar to the original form and mind. This is provisionally established based on the above, not a division of the aspect of what is relied on, so it is said that it has no affiliation. It does not mean that it is universally established on the five mental functions.' Jing Shi's commentary says: 'The life root is established relying on the Alaya consciousness mind root, so it is said that it has no affiliation.' This gate is universally provisionally established on the divisions of the form and mind of karmic retribution, so it has no affiliation and tends to belong. Now, examining the Vijnaptimatrata-siddhi, the life root is only provisionally established based on the seed, not based on the present action. Therefore, it can be known that this text is included in the non-present action root, so it is said that it has no affiliation.' Another explanation is: the life root is neither form nor mind, so it has no affiliation. The fourth is the gate of the three natures of good, etc. First, distinguish the nature of goodness, which has three meanings of its own. One is false and real. In general, there are eight, namely the five mental functions of faith, etc., and the three non-outflow roots. The second is to abandon the general and talk about purity. That is, the five mental functions of faith, etc. The third is to take the simple from the general. That is, the six small parts, referring to the mind and the five mental functions.

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受憂通善不善唯取善邊名少分。四受及意通三性唯取善邊名少分。次辨不善即六少分。同前後辨無記有二義。一廢雜談純。即七色命。二就通簡取。除憂四受及意。皆通三性。唯取無記名少分。第五有異熟等。七番問答。一辨有異熟。謂憂全及餘四受信等五意少分。除無記無漏者故。二辨無異熟。謂七有色命及三無漏全。前八無記故后三無漏故。此約見道中為初根說信等五四受及意。除不善善有漏故。三辨有異熟助伴。人天勝報是聖道起時。令所依身漸漸增勝。由此相假故。熏種生凈居。及以無漏邊際定力延于業報。四辨異熟。一九少分者。謂命根全。七色意舍各取少分。七色取報除長養唯取本識。意舍除七識相應意舍名少分。如對法雲。命根是自性無記。無相異熟是異熟無記。三藏云。此不相違。對法即約三性分別。命根於三性中自是其無記。故云自性無記。論體但是異熟無記。又解。對法就三性蘊法立眾同分。就眾同分住時份量立命根。故彼非唯異熟但名自性無記。今就三性五蘊立命根。中異熟法立命根強。故說命根唯是異熟。薩婆多宗立異熟色無有間斷。若異熟心許有間斷。今大乘宗無間色心但是異熟必須相續。是故意舍于異熟門唯取本識及相應舍。五辨有種子異熟一切皆有者。三藏云。謂在異熟識中持故。一

【現代漢語翻譯】 現代漢語譯本 『憂』（duhkha, 苦）和『通善不善』（kuśalākuśala, 善與不善皆通）只取善的一面，稱為『少分』（alpabhāga, 小部分）。四種『受』（vedanā, 感受）以及『意』（manas, 意識）通於三種性質（善、不善、無記），只取善的一面，稱為『少分』。 接下來辨析不善，即六種『少分』。與前文相同的方式辨析『無記』（avyākrta, 非善非惡），有兩種含義：一是去除雜亂，只談純粹的『七色』（saptavarṇa, 七種顏色）和『命』（jīvita, 命根）；二是就普遍性進行簡擇取捨，去除『憂』、四種『受』以及『意』，因為它們通於三種性質，只取『無記』的，稱為『少分』。 第五，關於『有異熟』（vipākaja, 異熟果）等，有七個問答。一是辨析『有異熟』，指全部的『憂』以及其餘四種『受』、『信』（śraddhā, 信心）等五種『意』的少分。去除『無記』和『無漏』（anāsrava, 無煩惱）的緣故。二是辨析『無異熟』，指七種『有色』（sarūpa, 有形色）的『命』以及三種全部的『無漏』。因為前面的八種是『無記』，後面的三種是『無漏』。這是針對見道（darśanamārga, 見道）中的初學者，說『信』等五種、四種『受』以及『意』，去除不善、善的有漏（sāsrava, 有煩惱）的緣故。 三是辨析『有異熟助伴』（vipākaja-sahāya, 異熟的助伴），人天（manuṣyadeva, 人與天）的殊勝果報是聖道（āryamārga, 聖道）生起時，使所依之身漸漸增勝。由此相假（saṃjñā, 概念）的緣故，熏習種子（bīja, 種子）生出凈居天（śuddhāvāsa, 凈居天），以及以無漏的邊際定力（samāpatti, 定）延續業報。 四是辨析『異熟』，一是九種『少分』，指全部的『命根』（jīvitendriya, 命根），七種『色』、『意』、『舍』（upekṣā, 舍受）各自取少分。七種『色』取果報時，去除『長養』（upacāra, 增長），只取『本識』（mūlavijñāna, 根本識）。『意舍』去除與七識相應的『意舍』，稱為『少分』。如《對法》（Abhidharma, 阿毗達摩）所說，『命根』是自性『無記』，無相『異熟』是『異熟無記』。《三藏》（Tripiṭaka, 三藏）說，這並不矛盾。《對法》是就三性（善、不善、無記）分別，『命根』在三性中自身就是『無記』，所以說是自性『無記』。論體只是『異熟無記』。另一種解釋是，《對法》就三性、蘊法（skandha, 五蘊）建立眾同分（nikāya-sabhāga, 眾生種類），就眾同分住世的時間長短建立『命根』，因此它並非只是『異熟』，而是名為自性『無記』。現在就三性、五蘊（pañcaskandha, 五蘊）建立『命根』，在『異熟』法中建立『命根』的強大作用，所以說『命根』只是『異熟』。薩婆多宗（Sarvāstivāda, 說一切有部）認為『異熟色』沒有間斷，如果『異熟心』允許有間斷。現在大乘宗（Mahāyāna, 大乘）認為無間斷的色心只是『異熟』，必須相續。因此『意舍』在『異熟』方面只取『本識』以及相應的『舍』。 五是辨析『有種子異熟』，一切都有，三藏說，這是因為在『異熟識』（vipākavijñāna, 異熟識）中執持的緣故。 一

【English Translation】 English version 'Upeksha' (duhkha, suffering) and 'common good and evil' (kuśalākuśala, common to good and evil) only take the good side, called 'small part' (alpabhāga, small part). The four 'vedanā' (feelings) and 'manas' (consciousness) are common to the three natures (good, evil, and neutral), and only the good side is taken, called 'small part'. Next, distinguish the unwholesome, which is the six 'small parts'. Distinguish 'avyākrta' (non-virtuous and non-evil) in the same way as before, with two meanings: one is to remove clutter and only talk about pure 'saptavarṇa' (seven colors) and 'jīvita' (life force); the second is to select and take from the general, remove 'upeksha', the four 'vedanā' and 'manas', because they are common to the three natures, and only take the 'neutral', called 'small part'. Fifth, regarding 'vipākaja' (result of karma) etc., there are seven questions and answers. The first is to distinguish 'vipākaja', which refers to all 'upeksha' and the remaining four 'vedanā', 'śraddhā' (faith) and other five 'manas' small parts. The reason for removing 'neutral' and 'anāsrava' (free from defilements). The second is to distinguish 'no vipākaja', which refers to the 'jīvita' of the seven 'sarūpa' (with form) and all three 'anāsrava'. Because the first eight are 'neutral' and the last three are 'anāsrava'. This is for beginners in darśanamārga (path of seeing), saying 'śraddhā' and other five, four 'vedanā' and 'manas', removing the wholesome and unwholesome sāsrava (with defilements). The third is to distinguish 'vipākaja-sahāya' (accompaniment of vipāka), the superior rewards of humans and gods are when the āryamārga (noble path) arises, gradually increasing the body on which it depends. Because of this saṃjñā (concept), the seeds (bīja) are cultivated to produce śuddhāvāsa (pure abode), and the power of anāsrava samāpatti (concentration) extends the karmic retribution. The fourth is to distinguish 'vipāka', the first is the nine 'small parts', which refers to all the 'jīvitendriya' (life faculty), the seven 'colors', 'manas', and 'upekṣā' (equanimity) each take a small part. When the seven 'colors' take retribution, remove 'upacāra' (growth) and only take 'mūlavijñāna' (root consciousness). 'Manas upekṣā' removes the 'manas upekṣā' corresponding to the seven consciousnesses, called 'small part'. As the Abhidharma (Abhidharma) says, 'jīvitendriya' is self-nature 'neutral', and the formless 'vipāka' is 'vipāka neutral'. The Tripiṭaka (Tripiṭaka) says that this is not contradictory. The Abhidharma distinguishes based on the three natures (good, evil, and neutral). 'Jīvitendriya' itself is 'neutral' among the three natures, so it is said to be self-nature 'neutral'. The theory is only 'vipāka neutral'. Another explanation is that the Abhidharma establishes nikāya-sabhāga (species of beings) based on the three natures and skandha (five aggregates), and establishes 'jīvitendriya' based on the length of time the species of beings live. Therefore, it is not just 'vipāka', but is called self-nature 'neutral'. Now, 'jīvitendriya' is established based on the three natures and pañcaskandha (five aggregates), and the powerful function of 'jīvitendriya' is established in the 'vipāka' dharma, so it is said that 'jīvitendriya' is only 'vipāka'. The Sarvāstivāda (Sarvāstivāda) believes that 'vipāka color' is uninterrupted, if 'vipāka mind' is allowed to be interrupted. Now the Mahāyāna (Mahāyāna) believes that uninterrupted color and mind are only 'vipāka' and must be continuous. Therefore, 'manas upekṣā' only takes 'mūlavijñāna' and the corresponding 'upekṣā' in terms of 'vipāka'. The fifth is to distinguish 'seeds with vipāka', everything has it, the Tripiṭaka says, this is because it is held in the 'vipākavijñāna' (vipāka consciousness). One

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切名異熟。又解。今據相續者名異熟。則一切種子皆相續故。皆名異熟。備景師云。以一切種子同阿賴耶名為異熟故。從異熟種生二十二根。皆名異熟生。此文則說無漏種子同所依識名為異熟。以無別體。故三無漏根名異熟生。今準唯識云。無漏種子功能轉增。假名異熟。六辨非異熟。謂十二全。則信等五三無漏及憂喜樂苦。九少分者。七色意舍如前所除者是。命根一向是異熟。七辨異熟生。一切種子皆名異熟。故所生諸根名異熟生。第六三界分別門中。欲界四者。謂男女憂苦。十五少分者。謂眼等五根通欲色界。命根通三界。信等五根及意舍通三界系及不繫。喜樂二根通欲色界及不繫。今唯取欲界者故言十五少分。色界十五少分者。前十五是。無色界八少分者。謂信等五意命根舍。不繫。則三無漏根全。及信等五。喜樂舍意少分。其未知根亦通有漏。今據無漏者故總云三也。第七諸地多少門。文分有三。一約地。二無漏。三成熟多少。初云未至地十一者。景雲謂信等五三無漏意喜舍。此乃總約欲界人作法。問準下問答亦有樂。何故不說。答。假故不說。泰云。除意取樂。順唯識論。問若未至有喜何故不立答可動故者。問意如初靜慮有喜則立五支。未至地中既有喜受。何故不立支耶。答意。未至有喜。猶為欲界亂風所

【現代漢語翻譯】 現代漢語譯本 切名異熟（Vipāka）。又一種解釋是，現在根據相續的說法，凡是相續的種子，都稱為異熟。備景法師說，因為一切種子都與阿賴耶識（Ālaya-vijñāna）相同，所以稱為異熟，從異熟種子所生的二十二根，都稱為異熟生。這段文字說明無漏種子與所依之識相同，稱為異熟，因為沒有別的自體，所以三種無漏根稱為異熟生。現在根據《唯識論》的說法，無漏種子的功能逐漸增強，可以假名為異熟。 六、辨別非異熟：十二個全分，指的是信等五根、三種無漏根以及憂、喜、樂、苦。九個少分，指的是七色、意根、舍受，如同前面所排除的那些。命根一向是異熟。 七、辨別異熟生：一切種子都稱為異熟，所以所生的諸根稱為異熟生。 第六、三界分別門中：欲界四種，指的是男女、憂、苦。十五個少分，指的是眼等五根通於欲界，命根通於三界，信等五根以及意、舍通於三界繫縛和不繫縛。喜、樂二根通於欲界和不繫縛。現在只取欲界的，所以說是十五個少分。無色界十五個少分，指的是前面的十五種。無色界八個少分，指的是信等五根、意根、命根、舍受，不繫縛。那麼，三種無漏根是全分，以及信等五根、喜、樂、舍、意是少分。其未知根也通於有漏，現在根據無漏的說法，所以總稱為三種。 第七、諸地多少門：文分為三部分。一、關於地，二、無漏，三、成熟多少。首先說未至地有十一種，景法師說指的是信等五根、三種無漏根、意根、喜、舍。這總的來說是關於欲界人修作法。問：根據下面的問答也有樂，為什麼不說呢？答：因為是假的，所以不說。泰法師說，排除意根而取樂受，順應《唯識論》。問：如果未至地有喜，為什麼不立為五支呢？未至地中既然有喜受，為什麼不立為支呢？答：意思是，未至地的喜，仍然受到欲界的亂風所擾。

【English Translation】 English version It is called Vipāka (異熟, ripening). Another explanation is that, according to the continuity, all seeds that are continuous are called Vipāka. Bhiksu Beijing said that because all seeds are the same as Ālaya-vijñāna (阿賴耶識, store consciousness), they are called Vipāka. The twenty-two roots produced from Vipāka seeds are called Vipāka-born. This text explains that the undefiled seeds are the same as the consciousness on which they depend, and are called Vipāka, because there is no other self-nature, so the three undefiled roots are called Vipāka-born. Now, according to the Vijñāptimātratā-śāstra (唯識論), the function of undefiled seeds gradually increases and can be nominally called Vipāka. 6. Distinguishing non-Vipāka: The twelve full parts refer to the five roots of faith, etc., the three undefiled roots, and sorrow, joy, happiness, and suffering. The nine minor parts refer to the seven colors, the mind root, and equanimity, as those excluded before. The life root is always Vipāka. 7. Distinguishing Vipāka-born: All seeds are called Vipāka, so the roots produced are called Vipāka-born. 6th, In the section on distinguishing the three realms: The four types in the desire realm refer to male and female, sorrow, and suffering. The fifteen minor parts refer to the five roots of eye, etc., which are common to the desire realm, the life root is common to the three realms, and the five roots of faith, etc., as well as mind and equanimity, are common to the bondage and non-bondage of the three realms. The two roots of joy and happiness are common to the desire realm and non-bondage. Now, only those in the desire realm are taken, so it is said to be fifteen minor parts. The fifteen minor parts in the formless realm refer to the previous fifteen. The eight minor parts in the formless realm refer to the five roots of faith, etc., the mind root, the life root, and equanimity, which are non-bondage. Then, the three undefiled roots are full parts, and the five roots of faith, etc., joy, happiness, equanimity, and mind are minor parts. The unknown root is also common to the defiled, but now according to the undefiled, so it is generally called three types. 7th, In the section on the number of grounds: The text is divided into three parts. 1. About the grounds, 2. Undefiled, 3. How much ripening. First, it says that there are eleven in the Unreached Ground (未至地), which Bhiksu Jing said refers to the five roots of faith, etc., the three undefiled roots, the mind root, joy, and equanimity. This is generally about people in the desire realm practicing Dharma. Question: According to the following questions and answers, there is also happiness, why not mention it? Answer: Because it is false, so it is not mentioned. Bhiksu Tai said, excluding the mind root and taking happiness, in accordance with the Vijñāptimātratā-śāstra. Question: If there is joy in the Unreached Ground, why not establish it as five branches? Since there is happiness in the Unreached Ground, why not establish it as a branch? Answer: The meaning is that the joy in the Unreached Ground is still disturbed by the chaotic winds of the desire realm.

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動。故不立支。雖復立有。未知有何聖教。是故復問何故為證。答中引佛說也。言初門說未至地位者。謂離生喜樂滋潤其身是。周遍以下為後門是根本位。初唯潤其意俱。後方遍悅身等故。后勝前劣。既言喜樂明亦有樂。今取顯喜以隱顯相通舉唯取顯者。以理論之。此地亦有樂。以悅根故名樂也。初二靜慮有十八者。除男女憂苦。前言系法唯漏。此中說依地法通漏無漏。所以上下不同亦非有失。三四如次除喜樂。景雲。初定未至同根本立喜。二定亦爾。三定未至立樂。四定未至立舍。下三無色十一者。謂信等五意命舍三無漏根。亦據多人作法。非想八者。謂信等五意命舍。此等但據現行。若據種子。凡聖通論。一切地中二十二根皆具可得。景雲。問三無色地云何得有現行未知當知根耶。如下文說依四靜慮及初未至入于見道依九依定而盡諸漏。答曰此據見道已前依色界定起暖等善根。因此則入無色定心趣求見道。如是展轉入三空皆起此行名未知當知根。非謂三空能入根本見道名有未知根。問。若爾者。此人亦依非想起此觀行。是則非想應有未知根。何故不說。答。下三空地有餘二無漏根故說有彼未知當知。非想無後二無漏根設有此行論家不說。又非想心闇昧故。不同下地能起此行。故不說有初無漏根。問。初無漏根通取

【現代漢語翻譯】 現代漢語譯本 問：既然一切法都不動，為什麼還要設立十二因緣的支分？即使設立了『有』（bhava），也不知道有什麼聖教依據。所以再次提問，設立『有』是爲了證明什麼？ 答：在回答中引用了佛陀的說法。所說的『初門』是指未達到根本定地位的修行者，他們的身體被離生喜樂所滋潤。『周遍以下』指的是後門，也就是根本定的地位。最初只是滋潤其意，後來才遍悅身等，所以後者勝於前者，前者不如後者。既然說到喜樂，就表明也有樂。現在只取明顯的喜，以顯來通達隱，只舉出明顯的。從理論上來說，此地也有樂，因為能悅根，所以名為樂。 初禪和二禪有十八根，這是因為去除了男女憂苦。前面說系法只有有漏，這裡說依地法通於有漏和無漏。所以上下不同並非錯誤。三禪和四禪依次去除喜和樂。景雲說，初禪未至定和根本定都設立喜，二禪也是如此。三禪未至定設立樂，四禪未至定設立舍。 下三無色界有十一根，指的是信等五根、意根、命根、舍根和三無漏根。這也是根據多數人修法的情況來說的。非想非非想處有八根，指的是信等五根、意根、命根和舍根。這些都只是根據現行來說的，如果根據種子來說，凡夫和聖人都可以通論，一切地中二十二根都可以具足獲得。 景雲問：三無色界怎麼會有現行的未知當知根呢？如下文所說，依靠四禪和初禪未至定進入見道，依靠九次第定而斷盡諸漏。回答說：這是指在見道之前，依靠禪定生起暖等善根。因此進入無色定，心趣求見道。這樣輾轉進入三空定，都生起這種行相，名為未知當知根。不是說三空定能夠進入根本見道，所以說有未知根。 問：如果這樣，這個人也依靠非想非非想處起這種觀行，那麼非想非非想處應該有未知根，為什麼不說？答：下三空地有其餘二無漏根，所以說有未知當知根。非想非非想處沒有後二無漏根，即使有這種行相，論家也不說。而且非想非非想處的心昏昧，所以不同於下地能夠生起這種行相，所以不說有初無漏根。 問：初無漏根普遍包括...

【English Translation】 English version Question: Since all dharmas are immutable, why establish the divisions of the twelve links of dependent origination? Even if 'bhava' (becoming) is established, it is not known what scriptural authority there is for it. Therefore, I ask again, what is the purpose of establishing 'bhava' as evidence? Answer: The answer quotes the Buddha's words. The 'initial gate' refers to practitioners who have not reached the stage of fundamental concentration, whose bodies are nourished by the joy and bliss born of detachment. 'Extending everywhere below' refers to the later gate, which is the stage of fundamental concentration. Initially, only the mind is nourished, but later the whole body is filled with joy, so the latter surpasses the former, and the former is inferior to the latter. Since joy and bliss are mentioned, it indicates that there is also pleasure. Now, only the obvious joy is taken, using the manifest to understand the hidden, only highlighting the obvious. Theoretically speaking, there is also pleasure in this stage, because it pleases the senses, so it is called pleasure. The first and second dhyanas have eighteen roots, because they eliminate the suffering of men and women. Earlier, it was said that conditioned dharmas are only defiled, but here it is said that dharmas based on the ground are both defiled and undefiled. Therefore, the difference between above and below is not a mistake. The third and fourth dhyanas successively eliminate joy and pleasure. Jingyun says that the preliminary stage of the first dhyana and the fundamental dhyana both establish joy, and the same is true for the second dhyana. The preliminary stage of the third dhyana establishes pleasure, and the preliminary stage of the fourth dhyana establishes equanimity. The lower three formless realms have eleven roots, referring to the five roots of faith, etc., the mind root, the life root, the equanimity root, and the three undefiled roots. This is also based on the practice of the majority of people. The realm of neither perception nor non-perception has eight roots, referring to the five roots of faith, etc., the mind root, the life root, and the equanimity root. These are all based on the present moment. If based on the seeds, ordinary people and sages can be discussed together, and all twenty-two roots can be fully obtained in all realms. Jingyun asks: How can there be a present moment of the root of 'knowing what is to be known' in the three formless realms? As the following text says, relying on the four dhyanas and the preliminary stage of the first dhyana to enter the path of seeing, and relying on the nine successive concentrations to exhaust all defilements. The answer is: This refers to before the path of seeing, relying on concentration to generate good roots such as warmth. Therefore, one enters the formless concentration, and the mind seeks the path of seeing. In this way, one enters the three emptiness concentrations in turn, and all generate this appearance, called the root of 'knowing what is to be known'. It is not that the three emptiness concentrations can enter the fundamental path of seeing, so it is said that there is the root of 'knowing what is to be known'. Question: If so, this person also relies on the realm of neither perception nor non-perception to generate this contemplation, then the realm of neither perception nor non-perception should have the root of 'knowing what is to be known', why is it not said? Answer: The lower three emptiness realms have the remaining two undefiled roots, so it is said that there is the root of 'knowing what is to be known'. The realm of neither perception nor non-perception does not have the latter two undefiled roots, even if there is this appearance, the commentators do not say it. Moreover, the mind of the realm of neither perception nor non-perception is dim, so it is different from the lower realms that can generate this appearance, so it is not said that there is the initial undefiled root. Question: The initial undefiled root universally includes...

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前方便道有漏九根。于修位中亦許通取有漏方便道等九根為已知根不。于無學地立具知為問亦爾。解云。對法論云。從見道十六心已去。一切學道乃至金剛喻定。則前十根為已知根體。故知通取聞思修慧相應為已知根。故已知根通漏無漏。二乘無學有漏三慧亦立具知根。以對法說云何非學非無學。答未求解脫異生身中善染無記法。學人身中染無記法。無學身中無記法並無為法。並是非學非無學。故知無學身中有漏三慧及生得善併名無學是具知根。基云。非想約斷惑道故八。若遊觀等通十一。然以空處十一證同對法。以解脫分善根皆名未知當知根。故十一與前違。此據遠方便。前文據見道十五心者。此根一文唯無漏一文通漏無漏。一文言色界系及不繫。又文言唯不繫。一文九根為性一文十根為性。有文言解脫分善根通非想故前文空處十一根性則是。其餘文當會。今尋唯識第七云。前三無色有此根者。有勝見道傍修得故。或二乘位回趣大者。為證法空。地前亦起九地所攝生空無漏。彼皆並此根攝故。次約漏無漏等以辨諸根此總說七地通漏無漏非想地根中景雲。非想諸根種類則無斷惑無漏。若約非想一身相續得有自地遊觀無漏。則有二種言。又用煩惱解脫等者。此據羅漢離非想漏諸根解脫名為無漏。此義不遮。然依非想地心

【現代漢語翻譯】 現代漢語譯本 前方便道（Purva prayoga marga）的有漏九根，在修位（bhāvanāmārga）中，是否也允許將有漏的方便道等九根作為已知根（ājñāta-indriya）？在無學地（aśaikṣa-bhūmi）建立具知根（ājñendriya）的提問也是如此嗎？ 解答是，《對法論》（Abhidharmakośa）說：『從見道（darśanamārga）的十六心（ṣoḍaśa cittakṣaṇa）開始，一切學道（śaikṣamārga）乃至金剛喻定（vajropamasamādhi），則前十根為已知根的本體。』因此可知，通取聞、思、修慧（śruta-cintā-bhāvanā-prajñā）相應的根為已知根。所以，已知根通於有漏（sāsrava）和無漏（anāsrava）。二乘（śrāvakayāna and pratyekabuddhayāna）無學的有漏三慧（sāsrava tri-prajñā）也立為具知根。因為《對法論》說：『什麼是非學非無學（na śaikṣa-nāśaikṣa）？』回答是：『未求解脫的異生（pṛthagjana）身中的善、染、無記法（kuśala-kliṣṭa-avyākṛta dharma），學人身中的染、無記法，無學身中的無記法，以及無為法（asaṃskṛta dharma），都是非學非無學。』因此可知，無學身中，有漏的三慧及生得善（sahaja-kuśala）都名為無學，是具知根。 窺基（Kuiji）說：『非想地（naivasaṃjñānāsaṃjñāyatana）約斷惑道（klesa-prahana-marga）故為八根。若遊觀等，則通十一根。』然而以空處（ākāśānantyāyatana）的十一根來證明，與《對法論》相同。以解脫分善根（mokṣabhāgīya-kuśalamūla）都名為未知當知根（anājñātatājñāsyāmīndriya）。所以，十一根與前文相違。這是根據遠方便（dūraprayoga）。前文根據見道十五心（darśanamārga pañcadaśa cittakṣaṇa）者。此根一文，唯無漏一文通有漏無漏。一文言系及不繫（saṃyojana and asaṃyojana）。又文言唯不繫。一文九根為自性，一文十根為自性。有文言解脫分善根通非想地，故前文空處十一根自性則是。其餘文應當會通。現在尋唯識第七（Vijñaptimātratāsiddhi），說：『前三無色界（ārūpyadhātu）有此根者，有勝見道傍修得故。或二乘位回趣大乘者，為證法空（dharma-śūnyatā）。地前亦起九地所攝生空無漏（pudgala-śūnyatā anāsrava）。彼皆並此根攝故。』 其次，約有漏無漏等來辨別諸根。此總說七地通有漏無漏。非想地根中，景（Jing）說：『非想地的諸根種類則無斷惑無漏。若約非想一身相續，得有自地遊觀無漏，則有兩種說法。』又用煩惱解脫等，這是根據阿羅漢（arhat）離開非想地的有漏諸根解脫，名為無漏。此義不遮。然而依據非想地心。

【English Translation】 English version Regarding the nine contaminated roots (sāsrava-indriya) of the preliminary path (pūrvaprayogamārga), in the stage of cultivation (bhāvanāmārga), is it also permissible to consider the nine contaminated roots of the preliminary path, etc., as the 'known root' (ājñāta-indriya)? Is the question of establishing the 'knower root' (ājñendriya) in the state of no-more-learning (aśaikṣa-bhūmi) also similar? The answer is: The Abhidharmakośa states: 'From the sixteen moments of consciousness (ṣoḍaśa cittakṣaṇa) of the path of seeing (darśanamārga) onwards, all paths of learning (śaikṣamārga) up to the vajropamasamādhi, the preceding ten roots are the substance of the 'known root'.' Therefore, it is known that the roots associated with hearing, thinking, and cultivating wisdom (śruta-cintā-bhāvanā-prajñā) are generally taken as the 'known root'. Thus, the 'known root' encompasses both contaminated (sāsrava) and uncontaminated (anāsrava). The contaminated three wisdoms (sāsrava tri-prajñā) of the two vehicles (śrāvakayāna and pratyekabuddhayāna) in the state of no-more-learning are also established as the 'knower root'. Because the Abhidharmakośa says: 'What is neither learning nor no-more-learning (na śaikṣa-nāśaikṣa)?' The answer is: 'The wholesome, defiled, and neutral dharmas (kuśala-kliṣṭa-avyākṛta dharma) in the body of an ordinary being (pṛthagjana) who has not sought liberation, the defiled and neutral dharmas in the body of a learner, the neutral dharmas in the body of one who is no-more-learning, and unconditioned dharmas (asaṃskṛta dharma) are all neither learning nor no-more-learning.' Therefore, it is known that in the body of one who is no-more-learning, the contaminated three wisdoms and innate wholesome qualities (sahaja-kuśala) are all called no-more-learning and are the 'knower root'. Kuiji said: 'The Realm of Neither Perception Nor Non-Perception (naivasaṃjñānāsaṃjñāyatana) has eight roots because of the path of abandoning afflictions (klesa-prahana-marga). If it is about wandering contemplation, it encompasses eleven roots.' However, using the eleven roots of the Realm of Infinite Space (ākāśānantyāyatana) to prove this is the same as the Abhidharmakośa. The roots of wholesome qualities pertaining to liberation (mokṣabhāgīya-kuśalamūla) are all called the 'root of the unknown that will be known' (anājñātatājñāsyāmīndriya). Therefore, the eleven roots contradict the previous text. This is based on the distant preliminary practice (dūraprayoga). The previous text is based on the fifteen moments of consciousness (darśanamārga pañcadaśa cittakṣaṇa) of the path of seeing. In this text about roots, only the uncontaminated text encompasses both contaminated and uncontaminated. One text speaks of bound and unbound (saṃyojana and asaṃyojana). Another text speaks only of unbound. One text says that nine roots are the nature, and another text says that ten roots are the nature. One text says that the roots of wholesome qualities pertaining to liberation encompass the Realm of Neither Perception Nor Non-Perception, so the nature of the eleven roots of the Realm of Infinite Space in the previous text is correct. The remaining texts should be reconciled. Now, examining the seventh chapter of the Vijñaptimātratāsiddhi, it says: 'If the first three formless realms (ārūpyadhātu) have this root, it is because they are obtained by cultivating alongside the superior path of seeing. Or, those in the two vehicles (śrāvakayāna and pratyekabuddhayāna) who turn towards the Great Vehicle, in order to realize the emptiness of dharmas (dharma-śūnyatā). Before the ground, the uncontaminated emptiness of self (pudgala-śūnyatā anāsrava) encompassed by the nine grounds also arises. All of these are included in this root.' Next, the roots are distinguished according to contaminated and uncontaminated, etc. This generally says that the seven grounds encompass both contaminated and uncontaminated. Regarding the roots of the Realm of Neither Perception Nor Non-Perception, Jing said: 'The types of roots in the Realm of Neither Perception Nor Non-Perception do not have the uncontaminated that abandons afflictions. If it is about the continuous stream of one's own ground in the Realm of Neither Perception Nor Non-Perception, there are two kinds of statements regarding the uncontaminated of wandering contemplation.' Also, using the liberation from afflictions, etc., this is based on the liberation of the contaminated roots of the Realm of Neither Perception Nor Non-Perception by an arhat, which is called uncontaminated. This meaning does not preclude. However, it is based on the mind of the Realm of Neither Perception Nor Non-Perception.

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入于滅定。則彼九品厭心種子建立滅定。滅定是無漏。如六十二說。將知非想亦有遊觀無漏。泰述二義。一云。若約種類自性解脫非想唯有漏。若約在解脫相續身中當言二種。一云。若約理觀種類非想則無故當言有漏。若約后智理觀相續當言二種。基師或云。種類謂當地無斷惑種類無漏也。又由煩惱解脫故名無漏者。謂后得智也。測引釋論二解。一云約正體種類非想唯有漏。約后得相續非想通無漏。一云。約出世種類正體后智。非想則無漏漏。約漏盡身相續中根。亦有無漏。下明成就多少。文分為三。初約欲界以辨成就多少。于中。初總辨欲界。次約五趣以辨。后就相續別辨。初云欲界一切者。此據多人或一人始終容可得有二十二根。備景師云。向下文勢。多約現行相續起者說名成就。次云那落迦乃至亦爾等者。此有四句。一者現種俱成句。八者景基同述二解。一云眼等五根命意及苦。此約六識為論。二云除苦取捨。此約第八作法。景雲。三藏意存於初解。戒賢同此。基師亦言前解勝。舍受雖與第八俱。恒現行而為苦映奪。如五十一文故不取。又約六識作法故不取。今尋唯識第五說純苦處。意地戚受兩諍。一云當名為憂。二云唯名為苦。廣破前師引此文證餘三定是一樂喜憂。前師若說彼文。唯說容受。即應不說定成意

根。彼六客識有時無故。又如何說定成八根。若謂五識不相續故說憂為第八者。死生悶絕寧有憂根。有執苦根為第八者。亦同此破。設執一形為第八者。理亦不然。形不定故。彼惡業招容無形故。彼由惡業令五根門恒受苦故定成眼等。由斯第八定是七八識舍。如極樂意悅名樂。如是極苦處意迫名苦。依彼釋此舍為第八。二者種現定不定句。除二種三。一三無漏。二謂三受。此中泰師等云取喜樂舍。備云取憂喜樂。今同備師。順唯識論。所餘則是信等五及男女苦。基云。此句是種現俱不定也。謂男女二根現行有無不定。若種子亦不定。如文無根。根種亦被損。故不在現行不成種。一向有中攝信五亦爾。如邪見者損伏善種。亦名不成種。此是約三種成熟中文。故不在現行不成種。決定有中於中不取苦者。已說在種現俱成中攝故。今則不然。信等五根及男女雖被損伏。而種體有故。名定成種。若在悶絕位。苦根間斷。故現不成而種定有。三者現定無種不定句。則三無漏根。泰云。以此證知初地已上所有菩薩不受地獄真實報身。以斷惡趣業無明故。唯化身往。勝軍解般涅槃者。無重障故。無漏種子有可生義所以成就。護月云。由有法爾無漏種子故。名為成熟戒賢等說約法爾種同第二解。據新熏同第一解。四者現定無種定有句。

【現代漢語翻譯】 現代漢語譯本 根（indriya，感覺器官）。如果六個客識（vijñāna，意識）有時不存在，又如何確定有八根呢？如果說因為五識（pañca-vijñāna，前五識）不相續，所以說憂（daurmanasya，憂）是第八根，那麼死亡、昏厥時怎麼會有憂根呢？如果有人認為苦根（duḥkha-indriya，苦受）是第八根，也可以用同樣的理由反駁。如果有人認為形（rūpa，色）是第八根，道理也不對，因為形是不定的。惡業所招致的果報可能沒有形。由於惡業，導致五根門（pañcendriyadvāra，五根的通道）持續遭受痛苦，所以可以確定有眼等根。因此，第八根一定是七、八識所捨棄的。就像極樂世界的心意愉悅叫做樂（sukha，樂受），極度痛苦的地方心意逼迫叫做苦（duḥkha，苦受）。依據這種解釋，舍（upekṣā，舍受）是第八根。第二種情況是種現定不定句。排除兩種，剩下三種。第一種是三種無漏根（anāsrava-indriya，無漏根）。第二種是指三種受（vedanā，感受）。泰法師等人說取喜、樂、舍。備法師說取憂、喜、樂。現在我同意備法師的觀點，符合《唯識論》。其餘的是信等五根（śraddhādi-pañcendriya，信等五根）以及男女根（strīndriya/puruṣendriya，男女根）和苦根。窺基法師說：『這句話是指種子和現行都不定的情況。』指男女二根現行有無不定，如果種子也不定，比如文中說的無根，根的種子也被損壞，所以不在現行，不能成為種子。一向有中包含的信等五根也是如此，比如邪見者損壞、壓制善的種子，也叫做不能成為種子。這是從三種成熟的角度來說的，所以不在現行，不能成為種子。決定有中不取苦根，是因為已經說過包含在種現俱成中。現在則不然，信等五根以及男女根即使被損壞、壓制，但種子的體性還在，所以叫做定成種。如果在昏厥狀態，苦根間斷，所以現行不成，但種子一定存在。第三種情況是現定無種不定句，指的是三種無漏根。泰法師說：『以此可以證明初地以上的菩薩不受地獄真實的報身，因為斷除了惡趣業的無明。只有化身前往。』勝軍解釋說，證得般涅槃的人，沒有重的業障，所以無漏種子有可生的意義，因此成就。護月說：『由於有法爾的無漏種子，所以叫做成熟。』戒賢等人說，從法爾種的角度，與第二種解釋相同。從新熏的角度，與第一種解釋相同。第四種情況是現定無種定有句。

【English Translation】 English version Root (indriya). If the six consciousnesses (vijñāna) that are guests sometimes do not exist, how can it be determined that there are eight roots? If it is said that because the five consciousnesses (pañca-vijñāna) are not continuous, sorrow (daurmanasya) is said to be the eighth root, then how can there be a root of sorrow in death or fainting? If someone considers the root of suffering (duḥkha-indriya) to be the eighth root, it can be refuted with the same reasoning. If someone considers form (rūpa) to be the eighth root, the reasoning is also incorrect because form is impermanent. The retribution brought about by evil karma may not have form. Because of evil karma, the five sense faculties (pañcendriyadvāra) constantly suffer, so it can be determined that there are roots such as the eye. Therefore, the eighth root must be abandoned by the seventh and eighth consciousnesses. Just as the pleasure of the mind in the Pure Land is called happiness (sukha), the oppression of the mind in a place of extreme suffering is called suffering (duḥkha). According to this explanation, equanimity (upekṣā) is the eighth root. The second case is the sentence 'seed and manifestation are definite and indefinite'. Exclude two types, leaving three. The first type is the three undefiled roots (anāsrava-indriya). The second refers to the three feelings (vedanā). Master Tai and others say to take joy, happiness, and equanimity. Master Bei says to take sorrow, joy, and happiness. Now I agree with Master Bei's view, which is in accordance with the Vijñāptimātratāsiddhi. The rest are the five roots of faith, etc. (śraddhādi-pañcendriya), as well as the male and female roots (strīndriya/puruṣendriya) and the root of suffering. Kuiji says: 'This sentence refers to the situation where both the seed and manifestation are indefinite.' It refers to the male and female roots, whose manifestation is uncertain. If the seed is also uncertain, such as the rootless mentioned in the text, the seed of the root is also damaged, so it is not in manifestation and cannot become a seed. The five roots of faith, etc., included in 'always existing' are also like this. For example, someone with wrong views damages and suppresses the seeds of goodness, which is also called 'cannot become a seed'. This is from the perspective of the three kinds of maturation, so it is not in manifestation and cannot become a seed. The root of suffering is not taken in 'definitely existing' because it has already been said to be included in 'seed and manifestation are both definite'. Now it is not so. Even if the five roots of faith, etc., and the male and female roots are damaged and suppressed, the nature of the seed is still there, so it is called 'definitely becoming a seed'. If in a state of fainting, the root of suffering is interrupted, so the manifestation is not achieved, but the seed definitely exists. The third case is the sentence 'manifestation is definite, seed is indefinite', which refers to the three undefiled roots. Master Tai says: 'From this, it can be proved that bodhisattvas above the first ground do not receive the real retribution body of hell because they have cut off the ignorance of evil destinies. Only the manifested body goes.' Shengjun explains that those who attain Parinirvana do not have heavy karmic obstacles, so the undefiled seed has the meaning of being able to be born, therefore it is accomplished. Hùyuè says: 'Because there is a naturally undefiled seed, it is called maturation.' Jièxián and others say that from the perspective of the natural seed, it is the same as the second explanation. From the perspective of newly perfumed, it is the same as the first explanation. The fourth case is the sentence 'manifestation is definite, seed is definitely existing'.

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三則憂喜樂。景師等云。應言餘二。謂喜樂二。地獄不起。種子成熟。詳勘梵本。今不依此說。若鬼畜雜受苦樂處。后三亦現成。成謂憂喜樂。準上下文。未見有說地獄雜受苦樂之處。下就相續別辨。則有六對十六問答。一缺根具根對。缺根除五者。謂除男女三無漏。若缺男女定缺三無漏。故此約現行不起名五種。二丈夫非丈夫對。半擇除五者。亦除男女三無漏。景雲。自有半擇迦亦成男女根。以不恒起名半擇迦。今據全無男女二根者為論。故言除五。若二形及以無形不得入聖。不成無漏根故。泰云。前約無生男女故除三無漏及以二形。后約生已后無二形故與前有異。若得聖已後有失根。若先損失不得入聖。若已得抉擇分然後失根者亦得入聖。義同小乘。基云。此中更無文。故知缺男女根不得入聖。又若作如小乘無妨。男女互相無。二形無三無漏。三斷善不斷善對。不起后八。四異生聖者對。異生不起無漏三根。一切聖人通名見諦。故有一切。五學無學對。有學除具知二十一。無學除初二無漏並憂。故十九。六四向四果對。預流向有二十。除后二無漏。預流果二十。除初后二無漏。一來向及果並不還向亦容有二十。若超越中二果向。除后二無漏。若次第向。則除初后二無漏。不還果有十九。又除憂羅漢向亦爾。羅漢果

【現代漢語翻譯】 現代漢語譯本 三種憂、喜、樂的感受。景師等人說，應該說還有其餘兩種，即喜和樂兩種感受。地獄道眾生不會生起這些感受，因為他們只有痛苦的種子成熟。詳細考察梵文原本，現在不按照這種說法。如果鬼道和畜生道是苦樂夾雜的地方，那麼憂、喜、樂這后三種感受也是現成的。『成』指的是憂、喜、樂。根據上下文，沒有看到有說地獄道眾生有苦樂夾雜感受的地方。下面就相續的差別來辨析，總共有六對十六問答。第一對是缺根和具根的對比。缺根者排除五種感受，即排除男女二根和三種無漏根。如果缺少男女根，必定缺少三種無漏根，所以這裡就現行不起作用來說，稱為五種。第二對是丈夫和非丈夫的對比。半擇迦（梵語：Paṇḍaka，指不具男根者）排除五種感受，也排除男女二根和三種無漏根。景師說，有的半擇迦也能生起男女根，因為不是恒常生起，所以稱為半擇迦。現在是就完全沒有男女二根的人來討論，所以說排除五種。如果二形人和無形人不能入聖道，因為他們不能成就無漏根。泰師說，前面是就無生男女根來說，所以排除三種無漏根和二形根。後面是就生起之後沒有二形根來說，所以與前面有所不同。如果證得聖果之後失去男根，如果先失去男根就不能入聖道。如果已經得到抉擇分（指修行到一定程度），然後失去男根，也可以入聖道，義理與小乘相同。基師說，這裡沒有更多的文字說明，所以知道缺少男女根的人不能入聖道。又如果按照小乘的說法也沒有妨礙，男女根互相沒有，二形人沒有三種無漏根。第三對是斷善和不斷善的對比，不起后八種感受。第四對是異生和聖者的對比，異生不起無漏的三種根。一切聖人都通稱為見諦（梵語：Dṛṣṭisatya，指證悟真理），所以有一切感受。第五對是有學和無學的對比，有學者排除具知二十一種感受，無學者排除最初和最後的兩種無漏根以及憂根，所以是十九種。第六對是四向和四果的對比，預流向（梵語：Srotaāpanna-pratipadaka，指入流果的修行階段）有二十種感受，排除最後的兩種無漏根。預流果（梵語：Srotaāpanna，指入流果）有二十種感受，排除最初和最後的兩種無漏根。一來向（梵語：Sakṛdāgāmi-pratipadaka，指一來果的修行階段）和一來果（梵語：Sakṛdāgāmin，指一來果）以及不還向（梵語：Anāgāmi-pratipadaka，指不還果的修行階段）也容許有二十種感受。如果超越次第證得二果向，排除最後的兩種無漏根。如果按照次第證得果向，那麼排除最初和最後的兩種無漏根。不還果（梵語：Anāgāmin，指不還果）有十九種感受，又排除憂根。阿羅漢向（梵語：Arhat-pratipadaka，指阿羅漢果的修行階段）也是這樣。阿羅漢果（梵語：Arhat，指阿羅漢果）

【English Translation】 English version Three kinds of sorrow, joy, and pleasure. Jing Shi and others say that there should be two more, namely joy and pleasure. The hell realm does not give rise to these feelings because only the seeds of suffering are ripe. After a detailed examination of the Sanskrit original, I am not following this explanation now. If the ghost and animal realms are places where suffering and pleasure are mixed, then the latter three, namely sorrow, joy, and pleasure, are also readily present. 'Present' refers to sorrow, joy, and pleasure. According to the context, I have not seen any mention of the hell realm having mixed feelings of suffering and pleasure. The following is a distinction based on the continuity of consciousness, with a total of six pairs and sixteen questions and answers. The first pair is the contrast between those lacking roots and those possessing roots. Those lacking roots exclude five kinds of feelings, namely excluding the two roots of male and female and the three unconditioned roots. If one lacks the male and female roots, one will definitely lack the three unconditioned roots, so here it is called five kinds in terms of the present non-arising. The second pair is the contrast between male and non-male. Eunuchs (Sanskrit: Paṇḍaka, referring to those who do not have male organs) exclude five kinds of feelings, also excluding the two roots of male and female and the three unconditioned roots. Jing Shi said that some eunuchs can also generate male and female roots because they do not arise constantly, so they are called eunuchs. Now we are discussing those who completely lack the two roots of male and female, so we say excluding five kinds. If hermaphrodites and those without form cannot enter the holy path because they cannot achieve the unconditioned roots. Tai Shi said that the former is in terms of not generating male and female roots, so excluding the three unconditioned roots and the hermaphrodite root. The latter is in terms of not having the hermaphrodite root after generation, so it is different from the former. If one loses the male organ after attaining the holy fruit, one cannot enter the holy path if one loses the male organ first. If one has already obtained the stage of decisive understanding (referring to a certain stage of practice) and then loses the male organ, one can also enter the holy path, which is the same as the Theravada. Ji Shi said that there is no more text here, so we know that those who lack the male and female roots cannot enter the holy path. Also, if we follow the Theravada explanation, there is no obstacle, the male and female roots are mutually absent, and hermaphrodites do not have the three unconditioned roots. The third pair is the contrast between cutting off good and not cutting off good, not arising the latter eight kinds of feelings. The fourth pair is the contrast between ordinary beings and holy beings, ordinary beings do not give rise to the three unconditioned roots. All holy beings are commonly called those who have seen the truth (Sanskrit: Dṛṣṭisatya, referring to the enlightenment of truth), so there are all feelings. The fifth pair is the contrast between those who are still learning and those who have completed learning, those who are still learning exclude knowing twenty-one kinds of feelings, those who have completed learning exclude the first and last two unconditioned roots and the root of sorrow, so there are nineteen kinds. The sixth pair is the contrast between the four paths and the four fruits, the path of stream-enterer (Sanskrit: Srotaāpanna-pratipadaka, referring to the stage of practice for entering the stream-enterer fruit) has twenty kinds of feelings, excluding the last two unconditioned roots. The fruit of stream-enterer (Sanskrit: Srotaāpanna, referring to the stream-enterer fruit) has twenty kinds of feelings, excluding the first and last two unconditioned roots. The path of once-returner (Sanskrit: Sakṛdāgāmi-pratipadaka, referring to the stage of practice for the once-returner fruit) and the fruit of once-returner (Sanskrit: Sakṛdāgāmin, referring to the once-returner fruit) and the path of non-returner (Sanskrit: Anāgāmi-pratipadaka, referring to the stage of practice for the non-returner fruit) also allow for twenty kinds of feelings. If one transcends the stages and attains the path of the second fruit, excluding the last two unconditioned roots. If one attains the path in order, then excluding the first and last two unconditioned roots. The fruit of non-returner (Sanskrit: Anāgāmin, referring to the non-returner fruit) has nineteen kinds of feelings, also excluding the root of sorrow. The path of Arhat (Sanskrit: Arhat-pratipadaka, referring to the stage of practice for the Arhat fruit) is also like this. The fruit of Arhat (Sanskrit: Arhat, referring to the Arhat fruit)

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有十九。除前二無漏及憂。第二約色界辨有十八者。除男女憂苦。景雲。色界聖人雖不成就無漏未知根。然有暖等有漏未知根色界系故。今解色界迴心入大聖者。亦初起法空見道。故有無漏未知根。斯有何過。第三約無色辨有十一者。謂信等五意命者舍及三無漏。問曰。無色不入見道。云何得有未知根耶。備云。無色聖人起有漏心。重觀入聖方便。則是觀本所作義。當未知根言有十一道理。應非如阿羅漢觀苦集等所作義。泰云。若凡得抉擇分未能入聖離欲生無色。后必起通達分。故成十一。第八死生得舍門。于中先明欲界死生得舍。后明上界得舍。泛論死生得舍。三界各有三種。合九也。今談四時。略不論余。就欲界中。初問后答。答中先約有漏根以辨得舍。后明不說無漏根之所以。前中先辨色根得舍。后辨無色根得舍。前中先總標說。后別辨得舍。于中初缺具以辨四句。后約勝劣以辨四句。前明缺根具根皆通善趣惡趣。后明勝劣。即當善趣根勝。惡趣根為劣。若善趣死。生惡趣。舍勝得劣等。又解。前約異熟根。后約長養根。次辨無色根得舍中。先辨異熟根意根命根。還約善趣是勝。惡趣是劣。以明得舍。若諸受根。人天有勝善喜樂。惡趣有劣憂苦。死此生彼。故有得舍劣取勝。隨所應。后辨等流根。謂曾習善法信

等五者。雖復經生。但有增進。無有舍勝得劣。除起斷善邪方便時。方有舍勝得劣。下明不說無漏根之所以。與生死相違。無有命終受生得舍之義。故此不說。上辨欲界死生得舍竟。下明上界得舍。文分為二。初明有漏根死生得舍。后明無漏根。前中初辨色生。第二類解。上地更有何根不捨。上地復有何根不得。而言容舍下地一切容得上地一切耶。解云。凡舍舍有若在欲界先無男女眼耳等根。今生上則無所舍。故言容舍下地一切。凡得上地諸根。有者可得。無者不得。如生第三靜慮無喜可得生。第四定無樂可得故。言生上容得一切。下明無漏根。文二。初辨證果方便得不由死生。后辨得二果。一者等流轉盛。二者助感異熟。自下一頌結其八門。業是第一。實有第二。色等第三。善等第四。異熟第五。若男第六。若諸地第七。及死生得舍為第八。復有一釋。若男若地合頌六七兩門為第六節。此釋意言。前辨八門則為七段。其第六段名界地分別門。分之為二。初明界地后明成就。上來廣分別有二中。初以八門分別竟在於前次約六門復廣分別。先辨六門后以頌結。六門者何。一義。二依處。三證得。四攝。五食。六諸句。前中有十七門。一有境無境門。泰基同云。教理相對。教能詮理。理名為義。根境相對。根能取境。故境

【現代漢語翻譯】 現代漢語譯本 等五者（五種根）。即使是轉生，也只是增進，沒有捨棄殊勝而得到低劣的情況。除非是發起斷善的邪方便時，才會有捨棄殊勝而得到低劣的情況。下面說明不說無漏根的原因，因為它與生死相違背，沒有命終受生而得舍的意義，所以這裡不說。上面辨析了欲界死生時的得舍情況，下面說明上界的得舍情況。文分為兩部分，首先說明有漏根死生時的得舍，然後說明無漏根。前一部分中，首先辨析色界天的轉生，第二類進行解釋。上地還有什麼根不會捨棄？上地又有什麼根不能得到？難道說容許捨棄下地的一切，容許得到上地的一切嗎？解釋說，凡是捨棄，都是捨棄已有的。如果在欲界原本沒有男女根、眼耳等根，現在轉生到上界，也就沒有什麼可以捨棄的，所以說容許捨棄下地的一切。凡是得到上地的諸根，有的可以得到，沒有的就不能得到。例如轉生到第三禪天，就沒有喜根可以得到；轉生到第四禪天，就沒有樂根可以得到，所以說轉生到上界容許得到一切。下面說明無漏根，文分為兩部分，首先辨析證果的方便，得到不由死生；然後辨析得到二果，一是等流轉盛，二是助感異熟。下面一頌總結這八門：業是第一，實有是第二，色等是第三，善等是第四，異熟是第五，若男是第六，若諸地是第七，以及死生得舍是第八。還有一種解釋，若男若地合頌六七兩門為第六節。這種解釋的意思是，前面辨析八門則分為七段，其中第六段名為界地分別門，分為兩部分，首先說明界地，然後說明成就。上面廣泛分別有二部分，首先以八門分別完畢，接下來約六門再次廣泛分別。先辨析六門，然後以頌總結。六門是什麼？一義，二依處，三證得，四攝，五食，六諸句。前面中有十七門，一有境無境門。泰基同云，教理相對。教能詮釋理，理名為義。根境相對，根能取境，所以境

【English Translation】 English version The five roots, even after rebirth, only increase; there is no abandoning the superior to gain the inferior, except when initiating unwholesome means to sever wholesome qualities, then there is abandoning the superior to gain the inferior. The reason for not discussing the Anāsrava-indriya (non-outflow roots) is explained below: it contradicts Saṃsāra (cycle of rebirth), and there is no meaning of abandoning and gaining through death and rebirth, hence it is not discussed here. The discussion above concerned the gaining and abandoning at death and rebirth in the Kāmadhātu (desire realm); below, the gaining and abandoning in the higher realms will be explained. The text is divided into two parts: first, the gaining and abandoning of the Sāsrava-indriya (outflow roots) at death and rebirth; second, the Anāsrava-indriya. In the first part, first, the rebirth in the Rūpadhātu (form realm) is analyzed, and then the second category is explained. What roots in the higher realms are not abandoned? What roots in the higher realms cannot be gained? Is it permissible to abandon everything of the lower realms and to gain everything of the higher realms? The explanation is that whatever is abandoned is what already exists. If in the Kāmadhātu there were no male or female roots, or eye and ear roots, then upon rebirth in the higher realms, there would be nothing to abandon, hence it is said that it is permissible to abandon everything of the lower realms. Whatever roots of the higher realms can be gained, can be gained; whatever does not exist, cannot be gained. For example, upon rebirth in the third Dhyāna (meditative absorption), there is no joy to be gained; upon rebirth in the fourth Dhyāna, there is no pleasure to be gained, hence it is said that upon rebirth in the higher realms, it is permissible to gain everything. The Anāsrava-indriya is explained below, the text is divided into two parts: first, the means of attaining the fruit is analyzed, which is not caused by death and rebirth; second, the attainment of the two fruits is analyzed, one is 'equal flow' (Skt. niṣyanda) becoming stronger, and the other is assisting in the ripening of different results (Skt. vipāka). The following verse summarizes these eight categories: Karma is the first, reality is the second, form etc. is the third, wholesome etc. is the fourth, Vipāka is the fifth, 'if male' is the sixth, 'if the realms' is the seventh, and death, birth, gaining, and abandoning is the eighth. There is another explanation, 'if male' and 'if the realms' are combined into the sixth section, combining the sixth and seventh categories. The meaning of this explanation is that the previous analysis of the eight categories is divided into seven sections, where the sixth section is named the 'realm and ground differentiation category', divided into two parts: first, the realms and grounds are explained, and then the accomplishment is explained. The extensive differentiation above has two parts: first, the differentiation using the eight categories is completed, and then the differentiation is extensively repeated using six categories. First, the six categories are analyzed, and then the verse summarizes them. What are the six categories? 1. Meaning (Skt. artha), 2. Basis (Skt. āśraya), 3. Attainment (Skt. adhigama), 4. Inclusion (Skt. saṃgraha), 5. Food (Skt. āhāra), 6. Phrases (Skt. pada). In the preceding, there are seventeen categories, 1. 'Having object' and 'not having object' category. Taiki and Dōun both say that teaching and principle are relative. Teaching explains the principle, and the principle is called meaning. Root and object are relative, the root can grasp the object, therefore the object.

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名義。二十一根各有義。除命根。二助伴門。景雲。七色根。藉於色等非色為助伴方能取境。余有緣根具藉。道理意識相應心及心所是根性者。但依末那不依色根。此中總說故言余有義根。基云。七色獨。不能于義轉。與非色為伴方能取境。餘十四根色非色為伴。今尋前明十八界中一及一少分是獨能取非助伴能取者則是意識。意識心所不依五根故。名獨能取。今此文中何故說余有義根色非色為助伴。解云。言總意別。又解。前文約同境義說為助伴。故意識名獨。今此文中約相藉義說助伴。故諸有以根通藉色非色為伴。問。七色根亦依扶根四塵。何故但說于非色助伴義轉耶。解云。今就二十二根內以辨其義扶根塵非根所攝。何相關類。三別辨所取義門。有十二句。男女根義因欲貪相應則觸所攝者。謂由身識欲貪相應故。則觸塵為義。五受根隨眼等六根起。則以塵為境。信根義應得應舍者。應得善應舍惡也。精進於二種者。則應得應舍也。定根義止觀者。則取定慧所緣為義。亦可則緣定慧為義。慧根義所知真實者。景注云。緣理真實計亦緣事。今附明緣理名知真實。未知根義乃至則五根義是此義者。此文則說發心種解脫分等一切方便。所有道分善根。總是未知根體。則緣信等五根之境。瑜伽第七亦同此說。基云。此中說未

【現代漢語翻譯】 現代漢語譯本 名義。二十一根各有義。除命根。二助伴門。景雲（對《瑜伽師地論》的註釋）。七色根，依賴於色等非色（指心和心所）作為助伴才能取境。其餘有緣根，都具有依賴性。道理是意識相應的心及心所是根性者，但依賴末那（manas，意根），不依賴色根。這裡總的來說，所以說其餘有義根。基云（窺基對《成唯識論》的註釋）。七色根，獨自不能對義起作用，與非色為伴才能取境。其餘十四根，色和非色為伴。現在尋思前面所說十八界中，一及一少分是獨自能取，非助伴能取者，則是意識。意識心所不依賴五根，所以名獨自能取。現在此文中，為何說其餘有義根，色非色為助伴？解釋說，這是總的來說，意思有區別。又解釋說，前文是就同境義來說是助伴，所以意識名獨。現在此文中，是就互相依賴義來說助伴，所以諸有以根普遍依賴色非色為伴。問：七色根也依賴扶根四塵，為何只說對非色助伴起作用呢？解釋說，現在就二十二根內來辨別其義，扶根塵非根所攝，有什麼相關之處呢？三別辨所取義門，有十二句。男女根義，因欲貪相應則觸所攝者，是說由身識欲貪相應，所以觸塵為義。五受根隨眼等六根起，則以塵為境。信根義，應得應舍者，應得善應舍惡也。精進於二種者，則應得應舍也。定根義，止觀者，則取定慧所緣為義，也可則緣定慧為義。慧根義，所知真實者，景注云（景興對《成唯識論》的註釋）：緣理真實，計也緣事。現在附帶說明緣理名知真實。未知根義，乃至則五根義是此義者，此文則說發心種解脫分等一切方便，所有道分善根，總是未知根體，則緣信等五根之境。《瑜伽師地論》第七也同此說。基云（窺基）：此中說未

【English Translation】 English version Nominal. The twenty-one roots each have their meaning, except for the life-root. Two, the assisting companion aspect. Jingyun (commentary on the Yogācārabhūmi-śāstra). The seven sense-organs rely on form and formless elements (referring to mind and mental factors) as assisting companions to grasp objects. The remaining roots with conditions all possess dependence. The reason is that consciousness-related mind and mental factors are those of root nature, but they rely on Manas (意根, mind-root) and not on the sense-organs. Here, generally speaking, it is said that the remaining roots with meaning are dependent. Jiji (Kuiji's commentary on the Vijñaptimātratāsiddhi) says: The seven sense-organs alone cannot function regarding meaning; they can only grasp objects with formless elements as companions. The remaining fourteen roots have both form and formless elements as companions. Now, considering what was said earlier about the eighteen realms, one and a small part of one are able to grasp independently, not as assisting companions, which is consciousness. Consciousness and mental factors do not rely on the five sense-organs, so they are called independent graspers. Now, in this text, why is it said that the remaining roots with meaning have form and formless elements as assisting companions? The explanation is that this is a general statement, and the meaning is different. Another explanation is that the previous text spoke of assisting companions in terms of sharing the same object, so consciousness is called independent. Now, in this text, assisting companions are spoken of in terms of mutual dependence, so all those with roots universally rely on form and formless elements as companions. Question: The seven sense-organs also rely on the supporting root's four elements, so why is it only said that they function with formless elements as assisting companions? The explanation is that now, within the twenty-two roots, we are distinguishing their meanings. The supporting root's elements are not included within the roots, so what relevance do they have? Three, separately distinguishing the aspect of what is grasped, there are twelve sentences. The meaning of the male and female roots, because of their correspondence with desire and greed, is included within touch, which means that because of the body consciousness's correspondence with desire and greed, the touch element is the meaning. The five feeling-roots arise following the six sense-organs, such as the eye, so they take the elements as their object. The meaning of the faith-root is what should be attained and what should be abandoned, which is that good should be attained and evil should be abandoned. Diligence is in two types, which is what should be attained and what should be abandoned. The meaning of the concentration-root is cessation and contemplation, which is to take the object of concentration and wisdom as its meaning, or it can be to take concentration and wisdom as its meaning. The meaning of the wisdom-root is the reality that is known. Jingzhu (Jingxing's commentary on the Vijñaptimātratāsiddhi) says: It grasps the reality of principle, and it also grasps events. Now, it is additionally explained that grasping principle is called knowing reality. The meaning of the unknown-root, and even the meaning of the five roots is this meaning, this text then speaks of all the expedient means such as the initial aspiration, the seed of liberation, etc., all the roots of virtue of the path, are all the substance of the unknown-root, which is to grasp the objects of the five roots such as faith. The seventh chapter of the Yogācārabhūmi-śāstra also says the same. Jiji (Kuiji): Here it speaks of the un-

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知根體通漏無漏。則三界系及不繫。四有色無色門。有色為義。謂七色余除命根。十四根以色非色為義。問苦根云何緣色無色耶。景師等解。憂攝入苦。故云苦根。通緣無色。又解。苦根自證分緣自見分。說緣無色。泰同后說。今準唯識護法正義。純苦處意地有苦。何妨苦根亦緣無色。但微劣故。不緣過未。命根非有色非無色。非有色非無色為義者。有釋。命根非色非心。則以非色心為自根義。分位假故。又可以非色非心為他境義。非能緣故。景雲。此命根是假法故。體非有色無色。亦不以色無色為境。五有見無見門。一切非有見者。景雲。此當小乘可見不可見門。今言有見者。眼根是見色塵為境。能有他見。故名有見。又說塵言有顯。以諸色中色塵一種最是粗顯。故名有顯。亦名有現。色塵現影。故名有現。余不爾。不名有現。今就此義故言一切非有見。以二十二根並非有見法故云也。一有色以有見為義者。眼根有色則以有見色塵為義。及余非有色一分者。謂眼識及意識相應信等五五受根意及三無漏中亦有一分緣有見色。基又云。此言有見者。正梵本也。言可見者。非梵本。云亦可名有現。現者則可相示現。在此彼故。如能現影。如水鏡中影像。此唯色名有現。梵本有見現二釋。然以現字俗本無玉。命故為見字。六

【現代漢語翻譯】 現代漢語譯本 知根、體、通、漏、無漏，則三界系及不繫，四有色無色門。有色為義，謂七色，余除命根。十四根以色非色為義。問：苦根（產生痛苦感覺的根源）云何緣色無色耶？景師等解：憂攝入苦，故云苦根，通緣無色。又解：苦根自證分緣自見分，說緣無色。泰同后說。今準唯識護法正義，純苦處意地有苦，何妨苦根亦緣無色，但微劣故，不緣過未。命根非有色非無色，非有色非無色為義者，有釋：命根非色非心，則以非色心為自根義，分位假故。又可以非色非心為他境義，非能緣故。景雲：此命根是假法故，體非有色無色，亦不以色無色為境。五有見無見門。一切非有見者，景雲：此當小乘可見不可見門。今言有見者，眼根是見色塵為境，能有他見，故名有見。又說塵言有顯，以諸色中色塵一種最是粗顯，故名有顯，亦名有現，色塵現影，故名有現，余不爾，不名有現。今就此義故言一切非有見，以二十二根並非有見法故云也。一有色以有見為義者，眼根有色則以有見色塵為義，及余非有色一分者，謂眼識及意識相應信等五五受根意及三無漏中亦有一分緣有見色。基又云：此言有見者，正梵本也。言可見者，非梵本。云亦可名有現，現者則可相示現，在此彼故，如能現影，如水鏡中影像。此唯色名有現。梵本有見現二釋。然以現字俗本無玉，命故為見字。六

【English Translation】 English version Knowing the roots, substance, pervasion, with outflows and without outflows, then the realms of the Three Worlds, both bound and unbound, and the four gates of form and formlessness. 'Having form' is defined as the seven forms, excluding the life-faculty. The fourteen faculties are defined by form and non-form. Question: How does the suffering-faculty (dukkhaindriya) relate to form and formlessness? Jing Shi and others explain: 'Sorrow is included in suffering, hence it is called the suffering-faculty, which universally relates to formlessness.' Another explanation: 'The self-cognizing aspect of the suffering-faculty relates to its own perceiving aspect, thus it is said to relate to formlessness.' Tai Tong agrees with the latter explanation. Now, according to the correct meaning of the Yogācāra-dharmapāla school, there is suffering in the mind-ground of pure suffering, so why can't the suffering-faculty also relate to formlessness? However, because it is subtle and weak, it does not relate to the past or future. The life-faculty is neither with form nor without form. 'Neither with form nor without form' is defined as follows: Some explain that the life-faculty is neither form nor mind, thus it takes non-form and non-mind as its own root-meaning, because it is a provisional division. It can also take non-form and non-mind as its object, because it is not a perceiver. Jing says: 'This life-faculty is a provisional dharma, so its substance is neither with form nor without form, and it does not take form or formlessness as its object.' Five, the gate of 'having visibility' and 'not having visibility'. All that is 'not having visibility', Jing says: 'This corresponds to the Theravada's gate of visible and invisible.' Now, 'having visibility' refers to the eye-faculty, which sees the color-dust as its object and can have others' seeing, hence it is called 'having visibility'. Furthermore, the term 'dust' is said to be 'manifest', because among all colors, the color-dust is the coarsest and most manifest, hence it is called 'manifest', and also called 'present', because the color-dust presents a shadow, hence it is called 'present', while others are not like this and are not called 'present'. Now, based on this meaning, it is said that all are 'not having visibility', because all twenty-two faculties are not dharmas of 'having visibility'. One, 'having form' is defined by 'having visibility', the eye-faculty having form is defined by 'having visibility' of the color-dust, and the remaining part that is 'not having form' refers to eye-consciousness and the mind-consciousness, along with the associated faith, etc., the five sense-faculties, the mind, and among the three without outflows, there is also a part that relates to visible form. Ji also says: 'This term 'having visibility' is the correct Sanskrit version. The term 'visible' is not the Sanskrit version.' It is also said that it can be called 'having presence', 'presence' means that it can be shown and demonstrated, being here and there, like being able to present a shadow, like an image in water or a mirror. Only form is called 'having presence'. The Sanskrit version has two explanations: 'having visibility' and 'having presence'. However, the common version lacks the jade radical in the character 'present', so it is taken as the character 'visibility'. Six.

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有對無對門。言及余無色無對一分者。謂五識相應根。意識一分相應諸根緣有對此中約障礙有對而作是說。七漏無漏門。七色是有漏。取有漏境。信等五意喜舍未知。此十通漏無漏。亦緣漏無漏境。苦根若住。其性從漏生。生漏故與漏相應故。性是有漏。據在無學離漏身起。亦名無漏。又為無漏導。故名無漏。苦根在五識唯緣五塵。故以有漏為義。憂根不在離漏身起。故唯有漏。通緣四諦。故以漏無漏為境。后二無漏根唯無漏。通以有漏無漏為義。未知當知根遠沙門果者。在見道已前。近者在見道十五心。問。前三界門中苦根唯欲界系。何故此中通無漏。解云。前約自性。今就相續。故無違。八有為無為門。七色及苦取有為境性。餘十三根緣有為無為除命根。九有諍等門。十三世門。景雲。若有色根及苦根在過去非過去為義者。此據根在現在緣於過去。今流過去名過去根。以過去為義。彼有色根及以苦根在現在時不緣過去。今入過去故。不得言過去以過去為義。余有義根能三世緣。當此所說過去現在為義。則如所說一分者。若意根等在現在時緣彼未來當起之事。根流過去境流至現。則名過去現在為義。當知此過去以來為義者。在現在時緣未來事。根流過去境在未來不起。則名過去以未來為義。言又則此在現在以過去為

【現代漢語翻譯】 現代漢語譯本 有對無對門：如果說到『余無色無對一分』，指的是與五識相應的根。意識的一部分與諸根相應，緣取對像時存在對待，這裡是就障礙而言的有對而這樣說的。 七漏無漏門：七種色法是有漏的，因為它們取有漏的境界。信等五根、意根、喜根、舍根、未知根這十種根，既是有漏的也是無漏的，因為它們也能緣取有漏和無漏的境界。苦根如果存在，其性質是從有漏產生的，因為產生有漏，所以與有漏相應，因此性質是有漏的。但如果苦根出現在無學（阿羅漢）離漏之身中，也稱為無漏，並且能引導向無漏，所以也稱為無漏。苦根在五識中只能緣取五塵，所以以有漏為意義。憂根不會在離漏之身中產生，所以只有有漏。它能普遍緣取四諦，所以以有漏和無漏為境界。後面的兩種無漏根（樂根和舍根）只有無漏，普遍以有漏和無漏為意義。未知當知根，對於遠離沙門果的人來說，存在於見道之前；對於接近沙門果的人來說，存在於見道十五心。 問：在前面的三界門中，苦根只屬於欲界，為什麼這裡又通於無漏呢？ 答：前面是就自性而言，現在是就相續而言，所以沒有矛盾。 八有為無為門：七種色法和苦根取有為的境界和性質。其餘十三種根緣取有為和無為的境界，除了命根。 九有諍等門：十三世門。 景雲：如果說有色根和苦根在過去非過去為意義，這是指根在現在緣取過去。現在流逝到過去，稱為過去根，以過去為意義。那些有色根和苦根在現在時不能緣取過去，現在進入過去，所以不能說過去以過去為意義。其餘有意義的根能緣取三世。當這裡所說的過去現在為意義時，就像所說的一部分，如果意根等在現在時緣取未來將要發生的事情，根流逝到過去，境界流逝到現在，就稱為過去現在為意義。應當知道，這個過去以來為意義，是指在現在時緣取未來之事，根流逝到過去，境界在未來沒有產生，就稱為過去以未來為意義。又說，這個在現在以過去為意義。

【English Translation】 English version The Door of 'With Opposition' and 'Without Opposition': When speaking of 'a portion of the remaining formless and without opposition,' it refers to the roots corresponding to the five consciousnesses. A portion of consciousness corresponds to the various roots, and when perceiving objects, there is opposition. This is spoken of in terms of 'with opposition' in relation to obstruction. The Door of Seven Defilements and Non-Defilement: The seven forms are defiled because they take defiled realms. The five roots of faith, etc., the mind root, joy, equanimity, and the root of 'not yet knowing'—these ten are both defiled and non-defiled because they can also perceive defiled and non-defiled realms. If the root of suffering exists, its nature arises from defilement. Because it produces defilement, it corresponds to defilement, and therefore its nature is defiled. However, if the root of suffering arises in the non-defiled body of an Arhat (one beyond learning), it is also called non-defiled and can guide towards non-defilement, so it is also called non-defiled. The root of suffering in the five consciousnesses only perceives the five objects of sense, so it is defined by defilement. The root of sorrow does not arise in a body free from defilement, so it is only defiled. It can universally perceive the Four Noble Truths, so it takes both defiled and non-defiled realms. The latter two non-defiled roots (joy and equanimity) are only non-defiled, universally taking both defiled and non-defiled as their meaning. The root of 'not yet knowing what will be known' exists before the path of seeing for those far from the fruit of a Shramana (ascetic); for those close to the fruit, it exists in the fifteen moments of the path of seeing. Question: In the previous section on the three realms, the root of suffering only belongs to the desire realm. Why is it here connected to the non-defiled? Answer: The former refers to its inherent nature, while the latter refers to its continuity, so there is no contradiction. The Door of Eight Conditioned and Unconditioned: The seven forms and the root of suffering take conditioned realms and nature. The remaining thirteen roots perceive conditioned and unconditioned realms, except for the life root. The Door of Nine Disputes, etc.: The thirteen worlds. Jingyun: If it is said that the form roots and the suffering root have the meaning of past and non-past, this refers to the root being in the present and perceiving the past. The present flowing into the past is called the past root, with the past as its meaning. Those form roots and suffering roots cannot perceive the past when they are in the present, and now they enter the past, so it cannot be said that the past has the meaning of the past. The remaining meaningful roots can perceive the three times. When the past and present are spoken of here as meaning, it is like a portion that is spoken of. If the mind root, etc., perceives future events that will arise when it is in the present, the root flows into the past, and the realm flows into the present, then it is called the past and present as meaning. It should be known that this 'from the past as meaning' refers to perceiving future events in the present. The root flows into the past, and the realm does not arise in the future, so it is called the past with the future as meaning. Furthermore, this 'in the present with the past as meaning'.

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義者。又如現在一念意根緣過未境。根入過去當境不起。則名過去。緣過去緣未來。現在現在為義有色苦並前說一分者。謂七色苦余意根等。體在現在一分以現在為義。又此一分在未來以過未現為義者。又一分意根等在未來。當起緣於三世。若諸色根在未來非未為義苦根亦爾者。色根設起現在。不緣未來。故在未來不以未來為義。基云。苦根及有色七根在過去非過去為義者。三藏說此八根在未來過去。皆當世有義境。然言無者。且如八根現在緣境。此根在現在境入過去。此根第二念次境后亦入過去時名過去。非過去為義。然現在同緣者同入過去。過去亦緣過去。今解者。且如無色根在現在現在通緣三世。過未世義說各緣三世境。苦根等八現在中唯緣現在故。假說漏過去時。勢力羸故。在未來等。故不說緣當世。如前釋。何故根境同在現在。得緣根在現在境入過去耶。述曰。現在色塵先入過去。未來眼根入現在。現在眼根入過去已。不能緣過去。又現在無識之根與色俱入過去。不能緣過去境。十一三界系門。欲界系欲界係爲義四者。男女憂苦。問前言苦通漏無漏。云何此言唯欲界系耶。解云。前約在離漏身起故名無漏。今從實義唯欲界系。問。前說憂根漏無緣。今云何言唯緣欲系法耶。景備同云。且據一分名緣欲境。理

【現代漢語翻譯】 現代漢語譯本 『義』的含義。又比如現在這一念的意根（manoyindriya，意識的根源）緣於過去和未來的境（visaya，對像）。意根進入過去，當下的境不起作用，這被稱為『過去』。緣於過去，緣于未來，現在即是『現在』的含義。有色苦（rupassadukkha，色蘊之苦）以及前面所說的一部分，指的是七種色苦（satta rupassadukkha，七種與色相關的苦），其餘的意根等，其體性存在於現在，以『現在』為含義。這部分在未來，以『過去』、『未來』、『現在』為含義。又有一部分意根等在未來，將要生起並緣於三世。如果各種色根（rupayindriya，感覺器官）在未來，不是以『未來』為含義，苦根（dukkha-indriya，苦受）也是如此。色根即使在現在生起，也不緣于未來，所以在未來不以『未來』為含義。窺基（Kuiji）說：『苦根以及有色的七根在過去，不是以『過去』為含義。』三藏（Tripitaka）說這八根在未來和過去，都應當有當世的義境。然而說『沒有』，是因為比如八根現在緣于境，這個根在現在，境進入過去，這個根在第二念，在境之後也進入過去，這時稱為『過去』，不是以『過去』為含義。然而現在同時緣于境，同時進入過去，過去也緣於過去。現在的解釋是：比如無色根（arupayindriya，非色蘊的感覺器官）在現在，現在通達緣於三世，過去和未來世的含義是各自緣於三世的境。苦根等八根在現在只緣于現在，所以假設遺漏過去時，勢力衰弱，在未來等，所以不說緣于當世，如前面的解釋。為什麼根和境同時在現在，能夠緣于根在現在而境進入過去呢？窺基說：『現在的色塵先進入過去，未來的眼根（cakkhuyindriya，視覺器官）進入現在，現在的眼根進入過去之後，不能緣於過去。』又現在沒有識的根與色一起進入過去，不能緣於過去的境。十一、三界系門（tilokadhatu，三界），欲界系（kamadhatu，慾望界）以欲界係爲含義的有四種：男女憂苦（purisadukkha，女性之苦，maridukkha，男性之苦，domanassadukkha，憂苦）。問：前面說苦通於有漏（sāsava，有煩惱的）和無漏（anāsava，無煩惱的），為什麼這裡說只屬於欲界系呢？解釋說：前面是從在遠離有漏之身生起而說的，所以稱為無漏。現在從實際意義上說，只屬於欲界系。問：前面說憂根（domanassindriya，憂受）是有漏的，沒有緣，現在為什麼說只緣于欲界系的法呢？景備（Jingbei）也同樣說：且根據一部分來說是緣于欲境，道理是這樣的。

【English Translation】 English version The meaning of 『artha』 (meaning). For example, the present moment's manoyindriya (mind-organ, the root of consciousness) is conditioned by past and future visaya (objects). When the mind-organ enters the past, the present object ceases to arise, and this is called 『past』. Conditioned by the past, conditioned by the future, the present is the meaning of 『present』. Rupassadukkha (suffering of form), and a portion of what was previously mentioned, refers to the seven rupassadukkha (seven sufferings related to form), and the remaining manoyindriya etc., whose nature exists in the present, with 『present』 as its meaning. This portion is in the future, with 『past』, 『future』, and 『present』 as its meaning. Furthermore, a portion of the manoyindriya etc. is in the future, about to arise and be conditioned by the three times. If the various rupayindriya (sense organs) are in the future, not with 『future』 as their meaning, the dukkha-indriya (suffering-faculty) is also like this. Even if the rupa-indriya arises in the present, it is not conditioned by the future, so in the future it does not have 『future』 as its meaning. Kuiji said: 『The dukkha-indriya and the seven rupa-indriya in the past do not have 『past』 as their meaning.』 The Tripitaka says that these eight indriya in the future and the past should all have the meaning of the current world. However, saying 『no』 is because, for example, when the eight indriya are presently conditioned by an object, this indriya is in the present, the object enters the past, and this indriya in the second thought, after the object, also enters the past, at which time it is called 『past』, not with 『past』 as its meaning. However, those that are presently conditioned by the same object enter the past together, and the past is also conditioned by the past. The present explanation is: for example, the arupa-indriya (formless sense organ) in the present, the present penetrates and is conditioned by the three times, and the meaning of the past and future worlds is that each is conditioned by the objects of the three times. The eight dukkha-indriya etc. are only conditioned by the present in the present, so it is assumed that when the past is missed, the power is weakened, in the future etc., so it is not said to be conditioned by the current world, as explained earlier. Why is it that when the indriya and the object are both in the present, can they be conditioned by the indriya being in the present while the object enters the past? Kuiji said: 『The present rupa-dust (form-dust) first enters the past, the future cakkhuyindriya (eye-organ) enters the present, and after the present cakkhuyindriya enters the past, it cannot be conditioned by the past.』 Furthermore, the present indriya without consciousness enters the past together with form, and cannot be conditioned by the past object. Eleven, the tilokadhatu (three realms) gate, the kamadhatu (desire realm) with the kamadhatu as its meaning has four types: purisadukkha (suffering of men), maridukkha (suffering of women), domanassadukkha (suffering of sorrow). Question: Earlier it was said that suffering is common to sāsava (with outflows) and anāsava (without outflows), why is it said here that it only belongs to the kamadhatu? The explanation is: the former was said from the perspective of arising in a body that is far from outflows, so it is called without outflows. Now, from a practical point of view, it only belongs to the kamadhatu. Question: Earlier it was said that the domanassindriya (faculty of displeasure) is with outflows and has no condition, why is it now said that it is only conditioned by the dharmas of the kamadhatu? Jingbei also said the same: for the time being, it is said to be conditioned by the objects of desire based on a portion, and the reason is like this.

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實通緣漏無漏境。泰基同云。從多為語。又以影像相分從見分是欲界故。余言通緣三界不繫者。此據本質為論無相違也。二欲色慾為義者。鼻舌二根通二界系。以香味唯欲界故。三欲色界系義亦爾者。眼耳身三。二欲色界系及不繫以三界系及不繫為義者。謂喜樂。七三界系不繫義亦爾者。謂信等五意舍。一色系不繫一切為義者。謂未知根。景雲。前言從善法故欲已去於一切方便道悉是未知根體者。通取遠近方便。今者近取順抉擇已去。故言色系及不繫。問曰若爾暖等唯色界系耶。泰述兩釋。一云四善根亦通無色。一云唯色界系。前言初根在無色界者。據遠善法欲色也。十二三性門。八唯善三性為義者。信等五三無漏。五通三性三性為義者。除憂取四受及意。一善不善緣三性者。是憂根。五無記無記為義者。男女鼻舌身。二無記緣三性者。眼耳。基云。此據表業假者。十三三學門。九通三學以三學為義者。謂信等五喜樂舍七俱非緣亦爾者。謂七色根。一通三種俱非緣者是苦根。前據本性故言唯欲系欲系緣。今就三位故通三種緣。彼俱非以空無漏觀所引故言通也。憂非空觀引生故不例。一學俱非以三為義者。是憂根。問。前說憂根唯欲系今言通耶。景師會云。學義則通漏與無漏但是善法進修併名為學。基云。前文意未知根

【現代漢語翻譯】 現代漢語譯本 實通緣漏無漏境：實際上，（這些根）能夠普遍地緣取有漏和無漏的境界。 泰基同云：泰基（人名）也這樣認為。 從多為語：這是從多數情況來說的。 又以影像相分從見分是欲界故：又因為影像的相分是從見分產生的，而見分屬於欲界。 余言通緣三界不繫者：其餘的說法，認為（這些根）能夠普遍地緣取三界且不被繫縛。 此據本質為論無相違也：這是從本質上來說的，並沒有矛盾。 二欲為義者：鼻根和舌根，通於兩個界（欲界和色界）且被繫縛，因為香味只存在於欲界。 鼻舌二根通二界系。以香味唯欲界故。 三欲系義亦爾者：眼根、耳根和身根，也是通於兩個界且被繫縛。 眼耳身三。二欲系及不繫以三界系及不繫為義者：喜和樂，通於三界，既可以被繫縛，也可以不被繫縛。 謂喜樂。七三界系不繫義亦爾者：信等五種心所和舍，也是通於三界，既可以被繫縛，也可以不被繫縛。 謂信等五意舍。 一色系不繫一切為義者：未知根，既屬於色界，也可以不屬於色界，涵蓋一切。 謂未知根。 景雲：景雲（人名）說。 前言從善法故欲已去於一切方便道悉是未知根體者：前面說，從善法開始，一直到一切方便道，都是未知根的體性。 通取遠近方便：涵蓋了遠和近的方便。 今者近取順抉擇已去：現在是取順抉擇（一種修行階段）之後的。 故言色系及不繫：所以說既屬於色界，也可以不屬於色界。 問曰若爾暖等唯系耶：如果這樣，那麼暖等（四加行位）就只是系嗎？ 泰述兩釋：泰述（人名）有兩種解釋。 一云四善根亦通無色：一種說法是，四善根也通於無色界。 一云唯系：另一種說法是，只是系。 前言初根在無者：前面說，最初的根在無**界，指的是遠處的善法，如欲界和色界。 十二三性門：十二、三性門。 八唯善三性為義者：信等五種心所，是三種無漏的善性。 信等五三無漏。 五通三性三性為義者：除了憂根，其餘的四種受和意，通於三種性質。 除憂取四受及意。 一善不善緣三性者：憂根，既可以是善，也可以是不善，緣取三種性質。 是憂根。 五無記無記為義者：男女根、鼻根、舌根和身根，都是無記性。 男女鼻舌身。 二無記緣三性者：眼根和耳根，緣取三種性質。 眼耳。 基云：窺基（人名）說。 此據表業假者：這是根據表業假來說的。 十三三學門：十三、三學門。 九通三學以三學為義者：信等五種心所、喜、樂、舍，通於三種學（戒、定、慧）。 謂信等五喜樂舍 七俱非緣亦爾者：七種色根，也是通於三種學，且不屬於任何一種學。 謂七色根。 一通三種俱非緣者是苦根：苦根，通於三種學，且不屬於任何一種學。 是苦根。 前據本性故言唯欲系欲系緣：前面根據本性來說，所以說只是欲界系，只是欲界緣。 今就三位故通三種緣：現在就三位（過去、現在、未來）來說，所以通於三種緣。 彼俱非以空無漏觀所引故言通也：它們都不屬於任何一種學，因為是由空無漏觀所引導，所以說通於三種學。 憂非空觀引生故不例：憂根不是由空觀所引導產生的，所以不作為例子。 一學俱非以三為義者：憂根，屬於一種學，且不屬於任何一種學。 是憂根。 問。前說憂根唯欲系今言通耶：前面說憂根只是欲界系，現在又說通於三種學，這是為什麼呢？ 景師會云：景師（人名）解釋說。 學義則通漏與無漏但是善法進修併名為學：學的含義是通於有漏和無漏的，只要是善法的進修，都可以稱為學。 基云：窺基（人名）說。 前文意未知根：前面的文章意思是說未知根。

【English Translation】 English version 『Shi Tong Yuan Lou Wu Lou Jing』 (Actually, these roots can universally cognize the realms of contaminated and uncontaminated). 『Tai Ji Tong Yun』 (Tai Ji, a person's name, also thinks so). 『Cong Duo Wei Yu』 (This is speaking from the majority of cases). 『You Yi Ying Xiang Xiang Fen Cong Jian Fen Shi Yu Jie Gu』 (Also, because the image's aspect-division arises from the seeing-division, and the seeing-division belongs to the desire realm). 『Yu Yan Tong Yuan San Jie Bu Xi Zhe』 (The remaining statements consider that these roots can universally cognize the three realms and are not bound). 『Ci Ju Ben Zhi Wei Lun Wu Xiang Wei Ye』 (This is speaking from the essence, and there is no contradiction). 『Er Yu ** Wei Yi Zhe』 (The nose and tongue roots, connect to two realms (desire and form realms) and are bound, because fragrance and taste only exist in the desire realm). 『Bi She Er Gen Tong Er Jie Xi. Yi Xiang Wei Wei Yu Jie Gu.』 『San Yu ** Xi Yi Yi Er Zhe』 (The eye, ear, and body roots also connect to two realms and are bound). 『Yan Er Shen San. Er Yu ** Xi Ji Bu Xi Yi San Jie Xi Ji Bu Xi Wei Yi Zhe』 (Joy and pleasure connect to the three realms, can be bound, and can be unbound). 『Wei Xi Le. Qi San Jie Xi Bu Xi Yi Yi Er Zhe』 (The five mental factors of faith, etc., and equanimity also connect to the three realms, can be bound, and can be unbound). 『Wei Xin Deng Wu Yi She.』 『Yi Se Xi Bu Xi Yi Qie Wei Yi Zhe』 (The unknown root belongs to the form realm and can also not belong to the form realm, encompassing everything). 『Wei Wei Zhi Gen.』 『Jing Yun』 (Jing Yun, a person's name, said). 『Qian Yan Cong Shan Fa Gu Yu Yi Qu Yu Yi Qie Fang Bian Dao Xi Shi Wei Zhi Gen Ti Zhe』 (Earlier it was said that from good dharmas onwards, up to all expedient paths, all are the nature of the unknown root). 『Tong Qu Yuan Jin Fang Bian』 (Encompassing both distant and near expedients). 『Jin Zhe Jin Qu Shun Jue Ze Yi Qu』 (Now it is taking from after 『Shun Jue Ze』 (a stage of practice)). 『Gu Yan Se Xi Ji Bu Xi』 (Therefore, it is said to belong to the form realm and can also not belong to the form realm). 『Wen Yue Ruo Er Nuan Deng Wei ** Xi Ye』 (If so, then are 『Nuan Deng』 (the four stages of heat, peak, forbearance, and supreme mundane dharma) only ** bound?). 『Tai Shu Liang Shi』 (Tai Shu, a person's name, has two explanations). 『Yi Yun Si Shan Gen Yi Tong Wu Se』 (One explanation is that the four good roots also connect to the formless realm). 『Yi Yun Wei ** Xi』 (Another explanation is that they are only ** bound). 『Qian Yan Chu Gen Zai Wu ** Zhe』 (Earlier it was said that the initial root is in the un** realm, referring to distant good dharmas such as the desire and form realms). 『Shi Er San Xing Men』 (Twelve, the gate of the three natures). 『Ba Wei Shan San Xing Wei Yi Zhe』 (The five mental factors of faith, etc., are the three uncontaminated good natures). 『Xin Deng Wu San Wu Lou.』 『Wu Tong San Xing San Xing Wei Yi Zhe』 (Except for the root of sorrow, the remaining four feelings and intention connect to the three natures). 『Chu You Qu Si Shou Ji Yi.』 『Yi Shan Bu Shan Yuan San Xing Zhe』 (The root of sorrow can be good or unwholesome, cognizing the three natures). 『Shi You Gen.』 『Wu Wu Ji Wu Ji Wei Yi Zhe』 (The male and female roots, nose root, tongue root, and body root are all neutral). 『Nan Nu Bi She Shen.』 『Er Wu Ji Yuan San Xing Zhe』 (The eye and ear roots cognize the three natures). 『Yan Er.』 『Ji Yun』 (Kui Ji, a person's name, said). 『Ci Ju Biao Ye Jia Zhe』 (This is according to the apparent karma). 『Shi San San Xue Men』 (Thirteen, the gate of the three learnings). 『Jiu Tong San Xue Yi San Xue Wei Yi Zhe』 (The five mental factors of faith, etc., joy, pleasure, and equanimity connect to the three learnings (discipline, concentration, and wisdom)). 『Wei Xin Deng Wu Xi Le She』 『Qi Ju Fei Yuan Yi Er Zhe』 (The seven sense-organs also connect to the three learnings and do not belong to any of them). 『Wei Qi Se Gen.』 『Yi Tong San Zhong Ju Fei Yuan Zhe Shi Ku Gen』 (The root of suffering connects to the three learnings and does not belong to any of them). 『Shi Ku Gen.』 『Qian Ju Ben Xing Gu Yan Wei Yu Xi Yu Xi Yuan』 (Earlier, according to the inherent nature, it was said to be only bound to the desire realm and only cognizing the desire realm). 『Jin Jiu San Wei Gu Tong San Zhong Yuan』 (Now, according to the three times (past, present, and future), it connects to the three types of conditions). 『Bi Ju Fei Yi Kong Wu Lou Guan Suo Yin Gu Yan Tong Ye』 (They do not belong to any of the learnings because they are guided by the contemplation of emptiness and uncontamination, therefore it is said to connect to the three learnings). 『You Fei Kong Guan Yin Sheng Gu Bu Li』 (The root of sorrow is not produced by the contemplation of emptiness, so it is not taken as an example). 『Yi Xue Ju Fei Yi San Wei Yi Zhe』 (The root of sorrow belongs to one learning and does not belong to any of them). 『Shi You Gen.』 『Wen. Qian Shuo You Gen Wei Yu Xi Jin Yan Tong Ye』 (Question: Earlier it was said that the root of sorrow is only bound to the desire realm, but now it is said to connect to the three learnings. Why is this?). 『Jing Shi Hui Yun』 (Master Jing, a person's name, explained). 『Xue Yi Ze Tong Lou Yu Wu Lou Dan Shi Shan Fa Jin Xiu Bing Ming Wei Xue』 (The meaning of learning connects to both contaminated and uncontaminated, and any advancement in good dharmas can be called learning). 『Ji Yun』 (Kui Ji, a person's name, said). 『Qian Wen Yi Wei Zhi Gen』 (The previous text meant the unknown root).

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是九根分故憂唯欲系。今此文意如對法。初二無漏根為體。取十根。故憂通。二緣三。初二無漏是學以三種為義。俱知是無學以三種為義。十四三斷門。十四一分見所斷一分修所斷者。除八善根。餘十四根中七色及命。若惡趣根是見斷。善趣根是修斷。五受及意根。若是惡趣因或是惡趣果是見斷。若是善趣因或是善趣果是修斷。十二乃至謂十四中六者五受及意。及餘六者信等五及未知根。前六中若惡趣苦根是見斷善趣苦根是修斷。無學身中苦是不斷。若不善憂根與見惑相應是見斷。與修惑相應及善憂根是修斷。喜樂舍及意根與見惑相應是見斷。與修惑相應是修斷。無漏是不斷。餘六有漏修斷。無漏是不斷故。問云。何憂根通非斷耶。景雲。憂根如對法說。即是未知當知根及已知根。已知根體從彼二根中無漏根生。亦名非斷。泰師等云。有學憂根是道分故。相從非斷。備云。五受根中四是非斷故。以小從多。說憂無斷。實非斷無斷。基云。前六者謂四受除憂。並意命。命根在無學身如苦根故。或如來無漏故。若爾。無學身五根如何通。餘二非斷者。則后二無漏。景雲。道理已知根既有憂根為體。應通修斷及不斷。以從多故總名不斷。基云。此中約取九根為體故唯言不斷。此文證三惡趣善法非見道斷。后六唯修及不斷故。

【現代漢語翻譯】 現代漢語譯本 是九根（九種根，指九種不同的感覺器官和心理功能）分故，憂根（憂愁的感覺）唯屬於欲界系（佛教宇宙觀中的欲界）。現在這段文字的意義如同《對法》（佛教論著）。 最初的兩種無漏根（無漏的信根和慧根）以十根（十種根，包括五根、意根、命根、樂根、苦根）為本體，所以憂根是共通的。二緣三（兩種根緣於三種）。最初的兩種無漏根是學（有學位的聖者）以三種為義（三種意義）。俱知（完全知曉）是無學（無學位的聖者）以三種為義。 十四根的三斷門（三種斷除方式）：十四根中，一部分是見所斷（通過見道斷除的煩惱），一部分是修所斷（通過修道斷除的煩惱）。除去八善根（八種善的根），其餘十四根中，七色（七種色法）及命根（生命力），如果是惡趣根（惡道的根），則是見斷（見道斷除）；如果是善趣根（善道的根），則是修斷（修道斷除）。五受（五種感受）及意根（意識），如果是惡趣因（惡道的因）或是惡趣果（惡道的結果），則是見斷；如果是善趣因（善道的因）或是善趣果（善道的結果），則是修斷。 十二乃至謂十四中，六者（六種根）是五受（五種感受）及意根（意識），其餘六者是信等五根（信等五種根）及未知根（未知當知根）。前六種根中，如果是惡趣苦根（惡道的痛苦感受），則是見斷；如果是善趣苦根（善道的痛苦感受），則是修斷。無學身中（無學位聖者的身體中）的苦根是不斷（無法斷除）。如果不善的憂根（憂愁的感受）與見惑（見道的迷惑）相應，則是見斷；與修惑（修道的迷惑）相應及善的憂根（憂愁的感受），則是修斷。喜根（喜悅的感受）、樂根（快樂的感受）、舍根（捨棄的感受）及意根（意識），與見惑相應，則是見斷；與修惑相應，則是修斷。無漏（沒有煩惱）是不斷（無法斷除）。其餘六種有漏（有煩惱）是修斷，無漏是不斷。 問：為什麼憂根是共通的，而不是被斷除的呢？ 景法師說：憂根如《對法》所說，即是未知當知根（還未完全瞭解的根）及已知根（已經瞭解的根）。已知根的本體是從那兩種根中的無漏根（沒有煩惱的根）產生，也名為非斷（無法斷除）。泰師等說：有學（有學位的聖者）的憂根是道分（修行的一部分），所以相從非斷（無法斷除）。備法師說：五受根中，四種是非斷的，因為以小從多，所以說憂根沒有斷除。實際上，非斷就是無斷。基法師說：前六種根，指的是四種感受（除去憂根），以及意根和命根。命根在無學身中（無學位聖者的身體中）如同苦根一樣。或者如來（佛陀）是無漏的。如果這樣，無學身中的五根如何共通呢？其餘兩種非斷的根，則是后兩種無漏根。 景法師說：道理上，已知根既然有憂根為本體，應該共通於修斷（修道斷除）及不斷（無法斷除）。因為以從多故，總名為不斷。基法師說：這裡約取九根為本體，所以只說不斷。這段文字證明三惡趣（三種惡道）的善法不是見道斷除的。后六種根唯有修斷及不斷。

【English Translation】 English version Because the nine roots (nine types of sense organs and mental functions) are divided, the sorrow root (feeling of sorrow) belongs only to the desire realm (Kāmadhātu in Buddhist cosmology). Now, the meaning of this text is like the 'Abhidharma' (Buddhist treatises). The first two undefiled roots (undefiled roots of faith and wisdom) take the ten roots (ten types of roots, including five roots, mind root, life root, pleasure root, suffering root) as their substance, so the sorrow root is common. Two conditions three (two roots depend on three). The first two undefiled roots are the 'learner' (Śaikṣa, a holy person with a degree of learning) with three meanings. 'Fully knowing' is the 'non-learner' (Arhat, a holy person without a degree of learning) with three meanings. The three doors of severance (three ways of severing) for the fourteen roots: Among the fourteen roots, some are severed by seeing (through the path of seeing), and some are severed by cultivation (through the path of cultivation). Except for the eight wholesome roots (eight types of wholesome roots), among the remaining fourteen roots, the seven forms (seven types of form) and the life root (vitality), if they are roots of the evil realms, then they are severed by seeing; if they are roots of the good realms, then they are severed by cultivation. The five feelings (five types of feelings) and the mind root (consciousness), if they are causes of the evil realms or results of the evil realms, then they are severed by seeing; if they are causes of the good realms or results of the good realms, then they are severed by cultivation. Twelve, even saying that among the fourteen, the six (six types of roots) are the five feelings (five types of feelings) and the mind root (consciousness), and the remaining six are the five roots of faith, etc. (five roots of faith, etc.) and the unknown root (unknown root to be known). Among the former six roots, if it is the suffering root of the evil realms, then it is severed by seeing; if it is the suffering root of the good realms, then it is severed by cultivation. The suffering root in the body of the non-learner (Arhat) is not severed (cannot be severed). If the unwholesome sorrow root (feeling of sorrow) corresponds to the delusions of seeing (delusions of the path of seeing), then it is severed by seeing; if it corresponds to the delusions of cultivation (delusions of the path of cultivation) and the wholesome sorrow root (feeling of sorrow), then it is severed by cultivation. The joy root (feeling of joy), the pleasure root (feeling of pleasure), the equanimity root (feeling of equanimity), and the mind root (consciousness), if they correspond to the delusions of seeing, then they are severed by seeing; if they correspond to the delusions of cultivation, then they are severed by cultivation. The undefiled (without defilements) is not severed (cannot be severed). The remaining six defiled (with defilements) are severed by cultivation, and the undefiled is not severed. Question: Why is the sorrow root common and not severed? Master Jing said: The sorrow root, as described in the 'Abhidharma', is the unknown root to be known (root that is not yet fully understood) and the known root (root that is already understood). The substance of the known root is produced from the undefiled root (root without defilements) among those two roots, and it is also called non-severed (cannot be severed). Master Tai and others said: The sorrow root of the learner (Śaikṣa) is a part of the path (part of practice), so it is followed by non-severance (cannot be severed). Master Bei said: Among the five feeling roots, four are non-severed, because the small follows the large, so it is said that the sorrow root is not severed. In reality, non-severed is the same as unsevered. Master Ji said: The former six roots refer to the four feelings (excluding the sorrow root), as well as the mind root and the life root. The life root in the body of the non-learner (Arhat) is like the suffering root. Or the Tathagata (Buddha) is undefiled. If so, how are the five roots in the body of the non-learner common? The remaining two non-severed roots are the latter two undefiled roots. Master Jing said: Logically, since the known root has the sorrow root as its substance, it should be common to severance by cultivation (severed by the path of cultivation) and non-severance (cannot be severed). Because it follows the large, it is generally called non-severed. Master Ji said: Here, about taking the nine roots as the substance, so it is only said to be non-severed. This text proves that the wholesome dharmas of the three evil realms are not severed by the path of seeing. The latter six roots are only severed by cultivation and non-severed.

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無色諸根三種為義者。如何苦根緣無斷耶。泰基述兩解。一說。若別說者。苦根唯以修斷為境。總相說故。云緣三種。一說據自證分亦緣無斷。故無相違。新羅國法師云。如羅漢等。苦根相應眼識。緣佛化身般涅槃時相故。言緣無斷。十五染凈舍門。景雲。除善性根無間染污及無記根。並於前境有所滯著。于境雜染是所舍故。言于義雜染舍所顯。善根于境而無滯著。則是清凈能捨對治故。言于義清凈舍所顯。基云。舍謂舍根。諸善性根外。余根能生雜染舍根。則除八善根外前五受善等一分。並是善一分則是清凈舍所顯。此約為所緣義能生雜染舍等也。十六倒無倒門。景雲。顛倒義六根者。謂五受及意于境生染。名顛倒義。彼境界義是苦不凈。不應貪處生貪。不應瞋生瞋等。名顛倒義。七色根與顛倒為所依根。五受及意根若染是顛倒。得與無記非倒故。名六少分。七色根生煩惱強名顛倒。依五受及意根染者是顛倒。性凈者非倒。故言六少分。基云。六根是顛倒義。謂五受及意。何不言一分也。又言六根者。謂眼等六根。此據于境起顛倒周盡故也。倒自性六少分。則是五受及意。故知取眼根等六為顛倒義勝。信等八能治也。雖作是說。而說眼等色根為倒所依。故取意及五受為顛倒義者善。十七觀過門。先標三階。景師等云

【現代漢語翻譯】 現代漢語譯本 『無色諸根三種為義者』（『無色諸根三種為義者』指無色界的諸根，以三種意義為特徵）。如何『苦根緣無斷耶』（『苦根緣無斷耶』指苦受之根如何能緣及於無斷之境）？ 泰基（人名，此處指窺基大師）闡述了兩種解釋。一種說法是，如果分別來說，苦根僅僅以修斷（通過修行斷除煩惱）為境界。因為總相來說，所以說緣三種（緣三種境界）。另一種說法是，根據自證分（意識的自我認知部分），苦根也能緣及無斷之境，因此沒有矛盾。 新羅國（古代朝鮮國家）的法師說，例如阿羅漢等，苦根相應的眼識，緣于佛陀化身般涅槃時的景象，所以說緣及無斷之境。 『十五染凈舍門』（『十五染凈舍門』指十五種關於染污和清凈的捨棄之門）。景（人名，此處指景興法師）說，除了善性根（具有善的性質的根）無間染污（沒有間隔的染污）以及無記根（非善非惡的根），並且對於之前的境界有所執著，對於境界的雜染是應該捨棄的，所以說『于義雜染舍所顯』（『于義雜染舍所顯』指在意義上，雜染是通過捨棄來顯現的）。善根對於境界沒有執著，則是清凈的，能夠捨棄對治，所以說『于義清凈舍所顯』（『于義清凈舍所顯』指在意義上，清凈是通過捨棄來顯現的）。 窺基（人名，此處指窺基大師）說，舍，指的是舍根（捨棄之根）。除了諸善性根之外，其餘的根能夠產生雜染，舍根，那麼除了八善根之外，前五受（苦、樂、憂、喜、舍）的善等一部分，並且是善的一部分，則是清凈的舍所顯現的。這大約是就所緣的意義而言，能夠產生雜染的舍等。 『十六倒無倒門』（『十六倒無倒門』指十六種關於顛倒和不顛倒的門）。景（人名，此處指景興法師）說，顛倒的意義，六根（眼、耳、鼻、舌、身、意）指的是五受（苦、樂、憂、喜、舍）以及意根對於境界產生染著，叫做顛倒的意義。那些境界的意義是苦和不凈，不應該貪愛的地方產生貪愛，不應該嗔恨的地方產生嗔恨等等，叫做顛倒的意義。 七色根（眼、耳、鼻、舌、身、色、法）與顛倒作為所依之根。五受以及意根如果染著就是顛倒，得到以及無記不是顛倒，所以叫做『六少分』（『六少分』指六根中的少部分）。七色根產生煩惱強烈叫做顛倒，依靠五受以及意根染著的是顛倒，自性清凈的不是顛倒，所以說『六少分』。 窺基（人名，此處指窺基大師）說，六根是顛倒的意義，指的是五受以及意。為什麼不說一部分呢？又說六根，指的是眼等六根，這是根據對於境界產生顛倒周遍而說的。倒自性六少分，指的就是五受以及意。因此知道選取眼根等六根作為顛倒的意義更勝一籌，信等八（八正道）能夠對治。 雖然這樣說，但是說眼等色根是顛倒所依，所以選取意以及五受作為顛倒的意義是好的。 『十七觀過門』（『十七觀過門』指十七種觀察過失之門）。先標出三個階段。景師等說

【English Translation】 English version 『What are the three meanings of the formless roots?』 (The 『three meanings of the formless roots』 refer to the roots in the formless realm, characterized by three meanings.) How does the 『root of suffering cognize the uninterrupted?』 (How can the root of suffering cognize the uninterrupted realm?) Taiji (name of a person, here referring to Master Kuiji) explained two interpretations. One explanation is that, if speaking separately, the root of suffering only takes the cessation through cultivation as its object. Because it is spoken of in a general sense, it is said to cognize three types (of realms). Another explanation is that, according to the self-cognition portion (the self-awareness part of consciousness), the root of suffering can also cognize the uninterrupted realm, so there is no contradiction. A Dharma master from the Silla Kingdom (ancient Korean state) said that, for example, for Arhats, the eye consciousness corresponding to the root of suffering cognizes the scene of the Buddha's manifested body entering Nirvana, so it is said to cognize the uninterrupted realm. 『Fifteen Gates of Abandonment of Defilement and Purity』 (referring to fifteen types of gates regarding the abandonment of defilement and purity). Jing (name of a person, here referring to Dharma Master Jingxing) said that, except for the good-natured root (a root with a good nature), uninterrupted defilement (defilement without interruption), and the neutral root (neither good nor evil), and being attached to the previous realm, the defilement of the realm should be abandoned, so it is said that 『defilement in meaning is manifested by abandonment.』 The good root has no attachment to the realm, so it is pure and can abandon the antidote, so it is said that 『purity in meaning is manifested by abandonment.』 Kuiji (name of a person, here referring to Master Kuiji) said that abandonment refers to the root of abandonment. Except for the good-natured roots, the remaining roots can produce defilement, the root of abandonment, then except for the eight good roots, a portion of the good of the first five feelings (suffering, pleasure, sorrow, joy, equanimity), and being a portion of good, is manifested by the pure abandonment. This is roughly in terms of the meaning of the object cognized, the abandonment that can produce defilement, etc. 『Sixteen Gates of Inversion and Non-Inversion』 (referring to sixteen types of gates regarding inversion and non-inversion). Jing (name of a person, here referring to Dharma Master Jingxing) said that the meaning of inversion, the six roots (eye, ear, nose, tongue, body, mind) refers to the five feelings (suffering, pleasure, sorrow, joy, equanimity) and the mind root producing attachment to the realm, called the meaning of inversion. The meaning of those realms is suffering and impurity, generating greed in places where one should not be greedy, generating hatred in places where one should not hate, etc., is called the meaning of inversion. The seven form roots (eye, ear, nose, tongue, body, form, dharma) and inversion serve as the roots on which to rely. If the five feelings and the mind root are attached, it is inversion, attainment and neutrality are not inversion, so it is called 『six small parts』 (referring to a small part of the six roots). The strong generation of afflictions by the seven form roots is called inversion, relying on the five feelings and the mind root being attached is inversion, the naturally pure is not inversion, so it is said 『six small parts.』 Kuiji (name of a person, here referring to Master Kuiji) said that the six roots are the meaning of inversion, referring to the five feelings and the mind. Why not say a part? Also saying six roots, referring to the six roots such as the eye, this is based on the pervasive generation of inversion towards the realm. The six small parts of the inverted nature refer to the five feelings and the mind. Therefore, knowing that selecting the six roots such as the eye root as the meaning of inversion is superior, the eight (Eightfold Path) such as faith can counteract it. Although it is said this way, it is said that the form roots such as the eye are the basis of inversion, so selecting the mind and the five feelings as the meaning of inversion is good. 『Seventeen Gates of Observing Faults』 (referring to seventeen types of gates for observing faults). First, mark out three stages. Teacher Jing, etc., said

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。或八者信等五三無漏。此就假實通論。或五者。信等五。或一者。是意根。就實出體為此別明。並於境界起厭離觀。備師等云。或五者。五受根亦於前境起厭。問。苦根五識一念一續。云何于境有厭離耶。解云。厭離段食作不凈觀者。以于意識觀行成。設人五識對境亦厭。是故五受亦能觀境過失。基又云。或一者。謂慧能正對治也。下對難釋通。先設難。四德者。謂常樂我凈。一堅住德者。外道妄計百年內常。若正將護身心。或過百年。二勢力德者。外道計內外法能生於樂體。觀現清凈。即計樂凈。三轉變德者。即計我自在。我能牽引我所受用物。于中修治。治已受用。用已棄捨。顯自在義。四可樂德者。于種境生樂著故。下答中言又于老病死等至離第三德者。汝計自在牽引我所修治受用所作未成。即為老病死等損害。不隨所欲現可得故。知汝說無轉變德。第二辨依處中有三。初明二十二根為業用依處。次引經解二十二根。后解依處之義。前中眼根與見色用以為依處余根各與取自境以為依處男女二根與習欲為依處命根乃至死有為前時有之所依處者。景疏云。欲明命根。與四有為依是其業用。業有四種。一者中有。受生方便。二者生有。初得諸起一念蘊生。三前時有。從初受生第二念后。除命終位。中間諸蘊。名前時

【現代漢語翻譯】 現代漢語譯本 或八個，即信等五根和三個無漏根。這是就假有和實有通盤而論。 或五個，即信、精進、念、定、慧五根。 或一個，即意根。就實有自體的角度，特別說明這一點。並且對於境界生起厭離的觀想。 備師等人說，或五個，即五受根也能對前面的境界生起厭惡。 問：苦根的五識一念相續，如何對境界產生厭離呢？ 解答說：對於段食作不凈觀的人，是因為在意識中的觀行已經成就。假設有人五識對境也感到厭惡，所以五受也能觀察境界的過失。 窺基法師又說：或一個，是指慧能真正對治煩惱。 下面針對提問進行解釋和疏通。先提出疑問：四德，指的是常、樂、我、凈。 一、堅住德：外道妄想百年之內是常。如果好好調護身心，或許能超過百年。 二、勢力德：外道認為內外法能夠產生快樂的自體。觀察現在是清凈的，就認為是樂和凈。 三、轉變德：就是認為我是自在的。我能牽引我所受用的事物，在其中修治，修治后受用，用完后捨棄，顯示自在的意義。 四、可樂德：對於種種境界產生快樂和執著。 下面回答中說：又在老、病、死等到來時離開第三德，你認為自在能牽引我所修治受用的事物，但所作未成，就被老、病、死等損害，不能隨心所欲地顯現和得到，所以知道你所說的沒有轉變德。 第二，辨別所依之處，有三個方面。首先說明二十二根是業用的所依之處。 其次，引用經文解釋二十二根。 最後，解釋所依之處的意義。前面說到眼根與見色的作用作為所依之處，其餘各根與取各自境界作為所依之處，男女二根與習欲作為所依之處，命根乃至死有作為前時有的所依之處。 景疏解釋說：想要說明命根，與四有作為所依，是它的業用。業有四種：一者，中有（Antarabhava），是受生的方便；二者，生有（Jati-bhava），是最初得到諸蘊生起的一念；三者，前時有（Purvakala-bhava），從最初受生第二念之后，除了命終位，中間的諸蘊，名為前時有。

【English Translation】 English version Or eight, namely the five roots of faith, etc., and the three unconditioned roots. This is discussed in general terms of the false and the real. Or five, namely the five roots of faith (Śrāddhā), vigor (Vīrya), mindfulness (Smṛti), concentration (Samādhi), and wisdom (Prajñā). Or one, namely the root of mind (Manas). From the perspective of the real entity, this is specifically explained. And towards the realms, arises the contemplation of aversion. The teachers say, or five, namely the five receptive roots can also generate aversion to the preceding realms. Question: The five consciousnesses of the root of suffering are a continuous stream of thought, how can they have aversion to the realms? The explanation says: For those who contemplate impurity on coarse food, it is because the contemplation in consciousness has been accomplished. Suppose someone's five consciousnesses also feel aversion to the realms, therefore the five receptions can also observe the faults of the realms. Kuiji (窺基) also said: Or one, refers to wisdom (Prajñā) that can truly counteract afflictions. The following addresses the questions with explanations and clarifications. First, raise the question: The four virtues refer to permanence (Nitya), bliss (Sukha), self (Atman), and purity (Subha). 1. The virtue of permanence: Non-Buddhists falsely believe that within a hundred years there is permanence. If one takes good care of body and mind, perhaps it can exceed a hundred years. 2. The virtue of power: Non-Buddhists believe that internal and external dharmas can produce the self of happiness. Observing the present as pure, they consider it happiness and purity. 3. The virtue of transformation: This is the belief that 'I' am independent. 'I' can attract things that 'I' receive and use, repair them, then use them, and then discard them, showing the meaning of independence. 4. The virtue of desirability: For various realms, happiness and attachment arise. The answer below says: Also, when old age, sickness, death, etc., arrive, one departs from the third virtue. You believe that independence can attract things that 'I' repair and use, but before the work is completed, it is damaged by old age, sickness, death, etc., and cannot appear and be obtained as desired, so you know that what you say has no virtue of transformation. Second, distinguishing the place of reliance has three aspects. First, it explains that the twenty-two roots are the place of reliance for karmic functions. Second, it quotes scriptures to explain the twenty-two roots. Finally, it explains the meaning of the place of reliance. Earlier it was said that the eye root and the function of seeing form are the place of reliance, the remaining roots and taking their respective realms as the place of reliance, the male and female roots and the practice of desire as the place of reliance, the life root and even the dying state as the place of reliance for the previous existence. Jing Shu (景疏) explains: Wanting to explain the life root, and the four existences as reliance, is its karmic function. There are four types of karma: First, the intermediate existence (Antarabhava), which is the means of rebirth; second, the birth existence (Jati-bhava), which is the first moment of arising of the aggregates; third, the previous existence (Purvakala-bhava), from the second thought after the initial rebirth, except for the moment of death, the aggregates in between are called the previous existence.

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有。在死有前故。亦名本有。本業所種故。長時相續故。四者死有。臨終一念同時五蘊。論本傍注云。文中從後向前說也。有釋。此中生有與本有為依處。本有與死有為依處。死有與中有為依處。以前時有即中有故。五受根中喜樂舍可意境愛等所依。苦憂于不可意境等所依。舍通二種。未知欲知根證第二第三果依處者。此據超越人。已知根乃至金剛喻定無學果證之依處者。與其修道為依及能牽無學果故。具知根至之所依處者。景雲。與彼金剛無間道斷惑滅無為作證為依。及證現法樂住所依永斷之所依處。今解。此有三句。一句金剛定無間涅槃滅作證為依。二與現法樂住為依。三與能入無餘滅為依。次第二引經解中。先引十種經以解十九根。后辨三無漏根更無別解。就初經中。有十二句辨色根景雲。此身有色。是初句說色共相。粗滓所成者。是第二句說彼自相。次有三句說彼因相。謂四大所造者。是依因。父母不凈等者。是生因。種種飲食等。是增長因。次有三句說轉變相。由寒所作常假䨱蔽。由勢所作常假沐浴。勞倦所作常假按摩。後有四句說變壞相。初二句活位逼損。謂斷截破壞。后二句死後所作。謂散滅。或由打碎故散滅。或由自然散滅。注云。初二句者斷截。后二句者破壞散滅。基云。初二者斷截破壞。后二即

【現代漢語翻譯】 現代漢語譯本 有。在死有之前，故也稱為本有（bhava）。因為是根本的業力所種下的，所以長時間相續不斷。第四是死有（maraṇabhava），指臨終一念時的同時存在的五蘊（pañcakkhandha）。《論本》的傍注說，文中的敘述是從後向前說的。有一種解釋是，此處的生有（upapattibhava）與本有互為依處，本有與死有互為依處，死有與中有（antarābhava）互為依處，因為前一個時期的『有』就是中有。五受根（pañcavijñānakāya）中，喜根（somanassindriya）、樂根（sukhindriya）、舍根（upekkhindriya）是可意境（iṣṭa-ārammaṇa）的愛等所依。苦根（dukkhindriya）、憂根（domanassindriya）是不可意境（aniṣṭa-ārammaṇa）等所依。舍根通於兩種。未知欲知根（anājñātāvīndriya）是證得第二果（sakadāgāmin）和第三果（anāgāmin）的依處，這是指超越者（超凡之人）。已知根（ājñendriya）乃至金剛喻定（vajropamasamādhi）是無學果（arhatphala）證得的依處，因為它與修道（magga）為依，並且能夠牽引無學果。具知根（ājñātāvīndriya）的所依處，景雲說，是與彼金剛無間道（vajrānantarikamārga）斷惑滅無為（nirvāṇa）作證為依，以及證得現法樂住（diṭṭhadhammasukhavihāra）所依，永斷煩惱的所依處。現在的理解是，這裡有三句話。第一句是金剛定無間涅槃滅作證為依。第二句是與現法樂住為依。第三句是與能入無餘滅（anupādisesanibbāna）為依。接下來第二部分引用經文解釋中，先引用十種經來解釋十九根（ekonavīsatindriya），然後辨析三無漏根（tisro anāsavaindriyāṇi）更無其他解釋。就最初的經文中，有十二句話辨析色根（rūpindriya），景雲說，『此身有色』，是第一句，說的是色的共相（sāmānyalakṣaṇa）。『粗滓所成者』，是第二句，說的是它的自相（svalakṣaṇa）。接下來有三句話說的是它的因相（hetulakkhaṇa），所謂『四大所造者』，是依因（upādānahetu）。『父母不凈等者』，是生因（jātihetu）。『種種飲食等』，是增長因（āhārahetu）。接下來有三句話說的是轉變相（vikāralakkhaṇa），『由寒所作常假䨱蔽』，『由勢所作常假沐浴』，『勞倦所作常假**』。後有四句話說的是變壞相（vipariṇāmalakkhaṇa），最初兩句是活位逼損，指的是斷截破壞。后兩句是死後所作，指的是散滅。或者由於打碎而散滅，或者由於自然而散滅。註釋說，最初兩句指的是斷截，后兩句指的是破壞散滅。基云說，最初兩句指的是斷截破壞，后兩句指的是

【English Translation】 English version Yes. Before the dying-state existence (maraṇabhava), there is the fundamental existence (bhava), also known as the 'original existence' (bhava). Because it is sown by fundamental karma, it continues for a long time. The fourth is the dying-state existence, which refers to the five aggregates (pañcakkhandha) that exist simultaneously in the final moment of consciousness at death. The commentary on the treatise states that the text describes it from back to front. One explanation is that the arising-state existence (upapattibhava) and the fundamental existence are mutually dependent, the fundamental existence and the dying-state existence are mutually dependent, and the dying-state existence and the intermediate existence (antarābhava) are mutually dependent, because the 'existence' of the previous period is the intermediate existence. Among the five sense faculties (pañcavijñānakāya), the faculty of joy (somanassindriya), the faculty of pleasure (sukhindriya), and the faculty of equanimity (upekkhindriya) are dependent on the love of agreeable objects (iṣṭa-ārammaṇa). The faculty of pain (dukkhindriya) and the faculty of sorrow (domanassindriya) are dependent on disagreeable objects (aniṣṭa-ārammaṇa). The faculty of equanimity is common to both. The faculty of 'unknown-to-be-known' (anājñātāvīndriya) is the basis for attaining the second fruit (sakadāgāmin) and the third fruit (anāgāmin), referring to those who transcend (ordinary beings). The faculty of 'known' (ājñendriya), up to the diamond-like concentration (vajropamasamādhi), is the basis for attaining the fruit of non-learning (arhatphala), because it relies on the path of cultivation (magga) and can lead to the fruit of non-learning. The basis of the faculty of 'fully knowing' (ājñātāvīndriya), according to Jingyun, is the reliance on the diamond-like uninterrupted path (vajrānantarikamārga) to witness the cessation of defilements and unconditionedness (nirvāṇa), as well as the reliance on attaining the blissful abiding in the present life (diṭṭhadhammasukhavihāra), and the basis for permanently cutting off afflictions. The current understanding is that there are three sentences here. The first sentence is the reliance on the diamond-like concentration to witness the cessation of uninterrupted nirvana. The second sentence is the reliance on blissful abiding in the present life. The third sentence is the reliance on entering the nirvana without remainder (anupādisesanibbāna). Next, in the second part of the explanation citing the scriptures, ten types of scriptures are first cited to explain the nineteen faculties (ekonavīsatindriya), and then it is clarified that there is no other explanation for the three undefiled faculties (tisro anāsavaindriyāṇi). In the initial scripture, there are twelve sentences that analyze the faculty of form (rūpindriya). Jingyun says, 'This body has form' is the first sentence, which speaks of the common characteristic (sāmānyalakṣaṇa) of form. 'Made of coarse dregs' is the second sentence, which speaks of its own characteristic (svalakkhaṇa). Next, there are three sentences that speak of its causal characteristic (hetulakkhaṇa), namely 'made of the four great elements' is the dependent cause (upādānahetu). 'The impurity of parents, etc.' is the birth cause (jātihetu). 'Various foods, etc.' is the growth cause (āhārahetu). Next, there are three sentences that speak of the characteristic of transformation (vikāralakkhaṇa), 'constantly covered by cold', 'constantly bathed by heat', 'constantly ** by fatigue'. Afterwards, there are four sentences that speak of the characteristic of decay (vipariṇāmalakkhaṇa), the first two sentences are the damage during life, referring to cutting and destruction. The last two sentences are what is done after death, referring to scattering and disintegration. Either scattered and disintegrated by being broken, or scattered and disintegrated naturally. The commentary says that the first two sentences refer to cutting, and the last two sentences refer to destruction and disintegration. Jiyun says that the first two sentences refer to cutting and destruction, and the last two sentences refer to

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他故散滅自然散滅二也。又散為一。滅為二。第二辨意根中。據遍緣前際無始時事以釋遠行。以時遠故。境廣故。若薩婆多引此頌證現唯一意識無二並生。經部亦引此頌證一心王更無別數。今大乘中雖許八識同一時生。於一識中無二並起。則破大眾部師在胎有二意識。故言諸心相續一一轉故。又心義屬阿賴耶。在染唯一。在凈唯一。一類相續故。言諸心相續一一轉。故名獨行。又破吠世師義。我為主宰營御於心而行境界。故云無主宰。故云獨行。第三辨男女根中。一身舞。二語歌。三面門笑。四眼目舒悅睇。此四遊戲時縛。五妍容美顏。六軟滑妙觸。七恭事祇奉。八童分成禮。此四于受用時縛。第四辨命根中。有五句等。余有命者住。故名為住。由彼命根增上勢力蘊相續轉。故名為持。第五辨五受中。景雲。喜樂平隱於身無損名平正受。此即自相共相。謂能領納依止相者。謂此受能攝益依止相故。依止即身也。基云。自相者。唯喜受。唯在意故。共相者。樂受。通在六識故。依止相者。是正能攝益依止身故。自相共相即出平正受體。依止相者。即顯受所攝也。今依前釋不平正。是憂苦自相等取餘二相也。俱非是舍。第六辨信根中。舉經三句以問。凈信堅固是初句。根生建立第二句。一切世間至無有如法能引奪者是第三

【現代漢語翻譯】 現代漢語譯本 他故散滅和自然散滅是兩種散滅的方式。另外，散可以理解為一，滅可以理解為二。第二部分辨析意根，根據意根普遍緣於過去無始時的事情來解釋『遠行』。因為時間久遠，境域廣闊。如果薩婆多部引用這首偈頌來證明只有一個意識，沒有兩個意識同時產生。經部也引用這首偈頌來證明只有一個心王，沒有其他的數量。現在大乘中雖然允許八識同時產生，但在一個識中沒有兩個同時生起，這是爲了破斥大眾部師所認為的在胎中有兩個意識的觀點。所以說『諸心相續，一一轉故』。另外，心的意義屬於阿賴耶識（Ālaya-vijñāna，藏識，含藏一切種子），在染污時是唯一的，在清凈時也是唯一的，因為是一類相續。所以說『諸心相續，一一轉』，因此名為獨行。這也是爲了破斥吠世師（Vaiśeṣika）的觀點，他們認為『我』是主宰，駕馭心去行於境界。所以說沒有主宰，所以說是獨行。第三部分辨析男女根，一是身體舞蹈，二是口語歌唱，三是面部笑容，四是眼睛舒展喜悅地看。這四種在遊戲時產生束縛。五是美麗的容貌，六是柔軟光滑的妙觸，七是恭敬侍奉，八是童男童女行禮。這四種在受用時產生束縛。第四部分辨析命根，有五句等等。其餘有命者住，所以名為住。由於命根增上的勢力，蘊（skandha，五蘊）相續運轉，所以名為持。第五部分辨析五受，景雲：喜樂平隱於身，沒有損害，名為平正受。這就是自相和共相。所謂能夠領納依止相者，是指此受能夠攝益依止相的緣故。依止就是指身體。基云：自相是指喜受，因為只在意根中產生。共相是指樂受，普遍存在於六識中。依止相是指能夠攝益依止身體。自相和共相就體現了平正受的本體。依止相就顯示了受所攝的內容。現在根據前面的解釋，不平正就是憂苦自相等，取其餘二相。俱非就是舍受。第六部分辨析信根，舉經中的三句話來提問。凈信堅固是第一句，根生建立是第二句，一切世間乃至沒有如法能夠引奪者是第三句。

【English Translation】 English version 『He gu san mie』 (other-caused disintegration) and 『ziran san mie』 (natural disintegration) are two types of disintegration. Furthermore, 『san』 (disintegration) can be understood as one, and 『mie』 (extinction) can be understood as two. The second part distinguishes the 『yi gen』 (Manas, the root of mind), explaining 『yuan xing』 (far-reaching) based on the Manas universally clinging to past events from beginningless time. Because the time is distant and the realm is vast. If the Sarvāstivāda school cites this verse to prove that there is only one consciousness, and no two consciousnesses arise simultaneously. The Sautrāntika school also cites this verse to prove that there is only one 『xin wang』 (mind-king), and no other number. Now, although Mahāyāna Buddhism allows eight consciousnesses to arise simultaneously, within one consciousness, no two arise simultaneously. This is to refute the view of the Mahāsāṃghika school that there are two consciousnesses in the womb. Therefore, it is said, 『zhū xīn xiāng xù, yī yī zhuǎn gù』 (because all minds continue in succession, each transforming). Furthermore, the meaning of 『xin』 (mind) belongs to the Ālaya-vijñāna (storehouse consciousness, containing all seeds). In defilement, it is unique; in purity, it is also unique, because it is a continuous stream of the same kind. Therefore, it is said, 『zhū xīn xiāng xù, yī yī zhuǎn』 (all minds continue in succession, each transforming), hence it is called 『du xing』 (solitary goer). This is also to refute the view of the Vaiśeṣika school, which believes that 『wo』 (self) is the master, controlling the mind to act in the realm. Therefore, it is said that there is no master, hence it is called 『du xing』 (solitary goer). The third part distinguishes the male and female roots. First, the body dances; second, the mouth sings; third, the face smiles; fourth, the eyes look with joy and pleasure. These four create bondage during play. Fifth, beautiful appearance; sixth, soft and smooth wonderful touch; seventh, respectful service; eighth, boys and girls performing rituals. These four create bondage during enjoyment. The fourth part distinguishes the life-root, with five sentences, etc. The remaining living beings abide, hence it is called 『zhu』 (abiding). Due to the increasing power of the life-root, the skandhas (aggregates) continue to function, hence it is called 『chi』 (sustaining). The fifth part distinguishes the five feelings. Jingyun: Joy and pleasure are peaceful and hidden in the body, without harm, called 『ping zheng shou』 (equanimous feeling). This is both the self-aspect and the common aspect. The so-called ability to receive and rely on aspects refers to the fact that this feeling can benefit the relying aspect. Relying refers to the body. Jiyun: The self-aspect refers to joy, because it only arises in the Manas. The common aspect refers to pleasure, which is universally present in the six consciousnesses. The relying aspect refers to the ability to benefit the relying body. The self-aspect and the common aspect embody the essence of equanimous feeling. The relying aspect reveals what is contained by the feeling. Now, according to the previous explanation, 『bu ping zheng』 (unequanimous) refers to suffering, etc., taking the other two aspects. 『Ju fei』 (neither) refers to neutral feeling. The sixth part distinguishes the root of faith, citing three sentences from the sutra to ask. 『Jing xin jian gu』 (pure faith is firm) is the first sentence, 『gen sheng jian li』 (the root is born and established) is the second sentence, 『yi qie shi jian zhi wu you ru fa neng yin duo zhe』 (all the world, even without anyone who can rightfully take it away) is the third sentence.

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句。下彌勒釋經。答依信根說者。總標說意。此顯其信于聞思修者。謂屬前根生建立。謂凈信能與聞為根生其思。建立修慧。此釋第二句。勝解堅固義者。卻釋初句。又此堅固乃至何況凡流者。釋第三句。智者即上沙門。沙門多修學智。生者是婆羅門生上族。主者即上天魔為欲界主。凈謂梵。即梵王也。最後是總句。兼上諸句。謂堅固隨信解方便。顯示諸勝善法智生等不能動之。此謂約無漏信說故名不動。即不壞信也。又堅固義已下重釋也。謂其信深固由世間善等者此舉加行智相應凈信。與無分別智為根本。故凈信深固。又由出世等者。此信與無分別智相應。故名建立。總釋后二句。前釋后釋俱通漏無漏。然建立稍別。前根生建立屬聞思修。后釋根生建立謂有漏信生無漏信等。又解。凈信深固是聞慧相應信。根生建立是思相應建立修相應信。即以聞思修屬上諸句當知最初是標句。謂凈信堅固。后二是釋句者。謂根生建立一切世間等釋初句。第七辨精進根。頌中初句明被甲方便二精進。第二句明不下無動二。下之半頌。同顯無足。第八辨念根。有七種。一念二等念。三隨念。四別念。五不妄念。六心念記無失。七無妄念法。廣辨如第四分。第九辨定根差別。謂九種心住。第十辨慧根差別。謂四種慧行。下辨所餘根差別義

【現代漢語翻譯】 現代漢語譯本 句。下文是彌勒（Maitreya）對經文的解釋。回答『依信根說者』，總括地標明了說法的主旨。這表明了這種信心對於聽聞、思考和修習的重要性，即屬於之前的信根所生起和建立的。也就是說，清凈的信心能夠作為聽聞的根基，生起思考，並建立修習的智慧。這是對第二句話的解釋。『勝解堅固義者』，反過來解釋第一句話。『又此堅固乃至何況凡流者』，解釋第三句話。『智者』，指的就是前面的沙門（Śrāmaṇa，出家修行者）。沙門大多修習智慧。『生者』，指的是婆羅門（Brāhmaṇa）等高種姓的人。『主者』，指的是前面的天魔（deva-māra），是欲界的主宰。『凈』，指的是梵天（Brahmā），也就是梵王。最後一句是總括性的句子，涵蓋了前面的所有句子。也就是說，堅固的信心能夠隨順信解的方便，顯示出各種殊勝的善法，智慧的生起等等都不能動搖它。這是從無漏信的角度來說的，所以稱為不動，也就是不壞信。『又堅固義已下』，是重新的解釋。『謂其信深固由世間善等者』，這裡舉出了與加行智相應的清凈信心，以無分別智為根本，所以清凈的信心非常深固。『又由出世等者』，這種信心與無分別智相應，所以稱為建立。總括地解釋了後面的兩句話。前面的解釋和後面的解釋都貫通有漏和無漏。然而，建立稍有不同。前面的根生建立屬於聽聞、思考和修習。後面的解釋中，根生建立指的是有漏信生起無漏信等等。另一種解釋是，清凈的信心深固，是與聽聞的智慧相應的信心。根生建立，是與思考相應的，建立修習相應的信心。也就是說，用聽聞、思考和修習來對應上面的各個句子。應當知道，最初是標示句，也就是清凈的信心堅固。後面兩個是解釋句，也就是根生建立一切世間等，解釋第一句話。 第七，辨別精進根。頌中的第一句，說明了被甲精進和方便精進這兩種精進。第二句，說明了不下精進和無動精進這兩種精進。下半頌，共同顯示了無足精進。 第八，辨別念根。有七種：一、念；二、等念；三、隨念；四、別念；五、不妄念；六、心念記無失；七、無妄念法。詳細的辨別在第四分中。 第九，辨別定根的差別。指的是九種心住。 第十，辨別慧根的差別。指的是四種慧行。 下面辨別其餘根的差別義。

【English Translation】 English version Verse. The following is Maitreya's explanation of the sutra. The answer 'According to the root of faith' generally indicates the main idea of the teaching. This shows the importance of this faith in listening, thinking, and practicing, that is, it belongs to the arising and establishment of the previous root of faith. That is to say, pure faith can be the foundation of listening, giving rise to thinking, and establishing the wisdom of practice. This is an explanation of the second sentence. 'The meaning of firm understanding' explains the first sentence in reverse. 'Moreover, this firmness, and how much more so ordinary beings' explains the third sentence. 'The wise' refers to the Śrāmaṇa (wandering ascetic) mentioned earlier. Śrāmaṇas mostly practice wisdom. 'Those born' refers to people of high castes such as Brāhmaṇas. 'The lord' refers to the deva-māra (heavenly demon) mentioned earlier, who is the ruler of the desire realm. 'Pure' refers to Brahmā (the creator god), that is, the Brahma King. The last sentence is a general sentence, covering all the previous sentences. That is to say, firm faith can follow the means of understanding and display various excellent good dharmas, and the arising of wisdom, etc., cannot shake it. This is from the perspective of undefiled faith, so it is called immovable, that is, indestructible faith. 'Moreover, the meaning of firmness below' is a re-explanation. 'That is, the faith is deep and firm due to worldly goodness, etc.' Here, pure faith corresponding to the wisdom of application is cited, with non-discriminating wisdom as the root, so pure faith is very deep and firm. 'Moreover, due to transcendence, etc.' This faith corresponds to non-discriminating wisdom, so it is called establishment. It generally explains the latter two sentences. The previous explanation and the latter explanation both connect defiled and undefiled. However, establishment is slightly different. The previous root-born establishment belongs to listening, thinking, and practicing. In the latter explanation, root-born establishment refers to defiled faith giving rise to undefiled faith, etc. Another explanation is that pure faith is deep and firm, which is faith corresponding to the wisdom of listening. Root-born establishment is corresponding to thinking, establishing faith corresponding to practice. That is to say, use listening, thinking, and practicing to correspond to the above sentences. It should be known that the first is the indicative sentence, that is, pure faith is firm. The latter two are explanatory sentences, that is, root-born establishes all worlds, etc., explaining the first sentence. Seventh, distinguishing the root of diligence. The first sentence in the verse explains the two kinds of diligence: armored diligence and expedient diligence. The second sentence explains the two kinds of diligence: non-retreating diligence and immovable diligence. The second half of the verse together shows the diligence of having no feet. Eighth, distinguishing the root of mindfulness. There are seven kinds: 1. Mindfulness; 2. Equal mindfulness; 3. Following mindfulness; 4. Distinct mindfulness; 5. Non-delusional mindfulness; 6. Mindful remembrance without loss; 7. Non-delusional dharma. Detailed distinctions are in the fourth part. Ninth, distinguishing the differences in the root of concentration. It refers to the nine abidings of the mind. Tenth, distinguishing the differences in the root of wisdom. It refers to the four practices of wisdom. Below, distinguishing the meaning of the differences in the remaining roots.

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不復可得。謂后三無漏但是假名也。實體即是信等。故不別說。下第三解其依處之義。分之有五。初約四念住以辨依處。七色根處立身念住。此立境與智為依處住。五受根立受念住。意根立心念住。信等八及命根立法念住。二約四諦。辨景雲。九根苦諦依者。即九根生死。依七色意與命。五受根為集諦依者。以受增煩惱故。一切根為滅諦依者。二十二中若是染者。是所斷故為滅所依。若是凈者。是能治故為滅所依。后八為道諦依。可解。基云。苦諦勝依九者。謂七色及命舍。集五。謂五受果雜染本故。滅諦一切染者斷得凈者證得。道八可知。又解。苦諦取捨根。苦集諦中除舍取意。若苦諦中不取捨受取意根者。即集諦取捨根。三約三業辨。此中善惡相對以辨。略不說無記。景雲。善思所思九者。信等五三無漏根及意。亦可取信等五根意喜樂以通無漏能善思量故。善說所記十者。於前九上加憂根。以善憂根能起說故善作所作十六者。除五受根及命根餘十六根。問。男女二根云何名善作所作。答以有男女根故。能斷惡修善。三無漏根雖在於定。然是出要法故亦名作所作。惡思所思者。唯取不善憂喜舍意。以在意地相續思量。故除苦樂。惡說所說亦爾。惡作所作有十三根。謂七色五受意根。除命根及八善根。泰云。惡思唯依

【現代漢語翻譯】 不復可得，是指后三種無漏根只是假名安立，其實體就是信等五根，所以不再單獨說明。下面第三部分解釋其所依之處的含義，分為五個方面。首先，通過四念住來辨別所依之處：七種色根處安立為身念住，這裡將境界和智慧都作為所依之處；五種受根安立為受念住；意根安立為心念住；信等八根以及命根安立為法念住。 其次，通過四諦來辨別境界：九根（七色根、意根和命根）是苦諦的所依，即九根的生死流轉；五受根是集諦的所依，因為感受會增長煩惱；一切根都是滅諦的所依，在二十二根中，如果是染污的根，就是所斷除的，因此是滅諦的所依；如果是清凈的根，就是能對治煩惱的，因此也是滅諦的所依；后八根（八正道）是道諦的所依，這很容易理解。窺基法師解釋說：苦諦主要依於九根，即七色根、命根和舍受；集諦依於五受根，因為五受是果報和雜染的根本；滅諦依於一切染污的根，通過斷除而證得清凈；道諦依於八正道，這也很容易理解。另一種解釋是：苦諦取捨根；苦集諦中，除了舍受，取意根；如果苦諦中不取捨受，取意根，那麼集諦就取捨受根。 再次，通過三業來辨別。這裡善惡相對來辨別，略去不說無記業。善思所思是九根：信等五根、三種無漏根以及意根。也可以取信等五根、意根、喜受和樂受，以通於無漏根，因為它們能夠很好地思量。善說所說是十根：在前九根的基礎上加上憂根，因為善的憂根能夠引發言說。善作所作是十六根：除去五受根和命根，剩餘的十六根。問：男女二根為什麼稱為善作所作？答：因為有了男女根，才能斷惡修善。三種無漏根雖然處於禪定之中，但也是出離的關鍵，所以也稱為作所作。惡思所思只取不善的憂受、喜受、舍受和意根，因為它們在意地相續思量，所以除去苦受和樂受。惡說所說也是如此。惡作所作有十三根：七色根、五受根和意根，除去命根和八善根。泰法師說：惡思只依于...

【English Translation】 They can no longer be obtained. This refers to the latter three Anāsrava-indriyas (無漏根, non-outflow roots) which are merely provisional names. Their substance is actually the five indriyas of faith (信), etc., so they are not discussed separately. The third section below explains the meaning of their support, which is divided into five aspects. First, the support is distinguished by means of the Four Foundations of Mindfulness (四念住, catuḥ-smṛtyupasthāna): the seven rūpa-indriyas (色根, form indriyas) are established as the Foundation of Mindfulness of the Body (身念住, kāya-smṛtyupasthāna). Here, both the object and the wisdom are established as the support and the foundation. The five vedanā-indriyas (受根, feeling indriyas) are established as the Foundation of Mindfulness of Feeling (受念住, vedanā-smṛtyupasthāna). The mano-indriya (意根, mind indriya) is established as the Foundation of Mindfulness of Mind (心念住, citta-smṛtyupasthāna). The eight indriyas of faith (信) etc., and the jīvitendriya (命根, life indriya) are established as the Foundation of Mindfulness of Dharma (法念住, dharma-smṛtyupasthāna). Second, the realms are distinguished by means of the Four Noble Truths (四諦, catvāri-ārya-satyāni): the nine indriyas (seven rūpa-indriyas, mano-indriya, and jīvitendriya) are the support of the Truth of Suffering (苦諦, duḥkha-satya), that is, the cycle of birth and death of the nine indriyas. The five vedanā-indriyas are the support of the Truth of the Origin (集諦, samudaya-satya), because feeling increases afflictions. All indriyas are the support of the Truth of Cessation (滅諦, nirodha-satya): among the twenty-two indriyas, if they are defiled, they are what is to be eliminated, therefore they are the support of cessation; if they are pure, they are what can cure afflictions, therefore they are also the support of cessation. The latter eight indriyas (the Eightfold Noble Path) are the support of the Truth of the Path (道諦, mārga-satya), which is easy to understand. Kuiji (窺基) explains: the Truth of Suffering mainly relies on nine indriyas, namely the seven rūpa-indriyas, the jīvitendriya, and the upekṣendriya (舍受, equanimity feeling). The Truth of Origin relies on the five vedanā-indriyas, because the five feelings are the root of retribution and mixed defilements. The Truth of Cessation relies on all defiled indriyas, which are attained through elimination, and the pure ones are attained through realization. The Truth of the Path relies on the Eightfold Noble Path, which is also easy to understand. Another explanation is: the Truth of Suffering takes the upekṣendriya and the mano-indriya; in the Truth of Suffering and the Truth of Origin, except for the upekṣendriya, take the mano-indriya; if the Truth of Suffering does not take the upekṣendriya and takes the mano-indriya, then the Truth of Origin takes the upekṣendriya. Third, it is distinguished by means of the Three Karmas (三業, tri-karma): here, good and evil are distinguished relatively, omitting the discussion of indeterminate karma. 'Good thought and what is thought' are nine indriyas: the five indriyas of faith (信) etc., the three Anāsrava-indriyas, and the mano-indriya. It can also take the five indriyas of faith (信) etc., the mano-indriya, the saumanasyendriya (喜受, joy feeling), and the sukhendriya (樂受, pleasure feeling), to connect to the Anāsrava-indriyas, because they can think well. 'Good speech and what is spoken' are ten indriyas: adding the daurmanasyendriya (憂根, sadness feeling) to the previous nine indriyas, because good sadness can initiate speech. 'Good action and what is done' are sixteen indriyas: removing the five vedanā-indriyas and the jīvitendriya, the remaining sixteen indriyas. Question: why are the two indriyas of male and female called 'good action and what is done'? Answer: because with the male and female indriyas, one can cut off evil and cultivate good. Although the three Anāsrava-indriyas are in samādhi, they are also the key to liberation, so they are also called 'action and what is done'. 'Evil thought and what is thought' only take the unwholesome daurmanasyendriya, saumanasyendriya, upekṣendriya, and the mano-indriya, because they continuously think in the mind, so they exclude the duḥkhendriya (苦受, suffering feeling) and the sukhendriya. 'Evil speech and what is spoken' are the same. 'Evil action and what is done' are thirteen indriyas: the seven rūpa-indriyas, the five vedanā-indriyas, and the mano-indriya, excluding the jīvitendriya and the eight wholesome indriyas. Master Tai (泰法師) said: evil thought only relies on...

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憂苦意根。惡說通喜故依四根。四根惡作更加眼等五根及以命根故依十根。基云。善說十者。謂信等五三無漏及意舍。善作十六者。除男女憂苦命意。惡思所思六。謂五受意。取染分故。或五除舍。說亦同取。亦翻善來故。又解。善作十六者。謂眼等五意命信等五喜樂舍憂。或惡思者二唯依憂苦舍根。惡說謂加喜樂根。惡作加眼等五及命根故十也。或並取男女即十二。四約惑業辨故。景雲。九根最勝惑業依者。謂七色根意根及命根。此九根是生死依故。由迷生死起諸惑業。五根起煩惱業者。五受根。基云。九者即七色及苦憂。依五受而起煩惱業。八斷煩惱。五約吉祥事辨。于中有二。初明依處。后別辨吉祥差別。景雲。除二者。除苦樂二根。以欲界苦樂在於五識不能領納一切世出世間吉祥之事。亦可除男女二根。不能領受善吉祥故。敗壞十一者。謂眼等五根五受根及意根。基云。除二者謂憂苦。敗壞十一者。謂七色憂苦及意命。如世尊已下別辨吉祥差別。于中分三。初引聖教列其五種作吉祥法。次別釋五法。后總結五力生五吉祥。就別釋中。初解忍辱由三種行可知。分別有十。基等云。初三。緣三世。次二。謂愛我怨家故饒益。增我知識故損害。總前所說。為第六怨家欲起方便成害。亦忍彼方便。是怨害因。為第七。

【現代漢語翻譯】 現代漢語譯本 『憂苦意根』（憂愁和痛苦的意念之根）。因為『惡說』（錯誤的言論）能普遍帶來喜悅，所以依賴於『四根』（苦根、樂根、喜根、舍根）。因為『惡作』（錯誤的行動）會額外增加眼等『五根』（眼、耳、鼻、舌、身）以及『命根』（生命力），所以依賴於『十根』。窺基法師解釋說：『善說十者』，指的是信等『五根』（信、精進、念、定、慧）、三種無漏根（未知當知根、已知根、無所有根）以及意根和舍根。『善作十六者』，指的是去除男女根、憂根、苦根、命根和意根。『惡思所思六』，指的是五種感受（苦、樂、喜、憂、舍）和意根，因為它們會帶來染污。或者五種感受去除舍根，也可以說同樣會帶來染污，因為它們也能轉化為善。還有一種解釋，『善作十六者』，指的是眼等『五根』、意根、命根、信等『五根』、喜根、樂根和舍根，去除憂根。或者『惡思』（錯誤的思考）只依賴於憂根、苦根和舍根。『惡說』（錯誤的言論）指的是加上喜根和樂根。『惡作』（錯誤的行動）指的是加上眼等『五根』和命根，所以是十種。或者加上男女根，就是十二種。這四種是根據迷惑和業力來區分的。景法師說：『九根最勝惑業依者』，指的是七種色根（眼、耳、鼻、舌、身、末那、阿賴耶）、意根和命根。這九種根是生死輪迴的依靠，因為迷惑于生死而產生各種迷惑和業力。『五根起煩惱業者』，指的是五種感受根。窺基法師說：『九者即七色及苦憂』，依靠五種感受根而產生煩惱業。『八斷煩惱』，五種是根據吉祥的事情來區分的。其中分為兩個部分，首先說明依靠之處，然後分別辨別吉祥的差別。景法師說：『除二者』，指的是去除苦根和樂根，因為欲界的苦樂在於五識，不能領納一切世間和出世間的吉祥之事。也可以去除男女根，因為它們不能領受善的吉祥。『敗壞十一者』，指的是眼等『五根』、五種感受根和意根。窺基法師說：『除二者謂憂苦』，『敗壞十一者』，指的是七種色根、憂根、苦根和意根、命根。如世尊以下分別辨別吉祥的差別。其中分為三個部分，首先引用聖教列出五種作為吉祥的方法，然後分別解釋這五種方法，最後總結五種力量產生五種吉祥。在分別解釋中，首先解釋忍辱，可以通過三種行為來了解，分別有十種。窺基法師等人說：『初三』，是關於過去、現在、未來三世的。『次二』，指的是因為愛我而饒益，因為增加我的知識而損害。總結前面所說的，作為第六種，怨家想要採取行動造成傷害，也要忍受他的行動，這是怨恨和傷害的原因。作為第七種。

【English Translation】 English version 『Roots of Sorrow and Suffering』 (the root of thoughts of sorrow and suffering). Because 『evil speech』 (wrong speech) can universally bring joy, it relies on the 『four roots』 (root of suffering, root of pleasure, root of joy, root of equanimity). Because 『evil actions』 (wrong actions) will additionally increase the 『five roots』 such as the eyes (eye, ear, nose, tongue, body) and the 『life root』 (vitality), it relies on the 『ten roots』. Kuiji explains: 『The ten of good speech』 refers to the 『five roots』 of faith, diligence, mindfulness, concentration, and wisdom, the three unconditioned roots (the root of knowing what is yet to be known, the root of knowledge, the root of no-thing-ness), as well as the mind root and the equanimity root. 『The sixteen of good actions』 refers to removing the male and female roots, the sorrow root, the suffering root, the life root, and the mind root. 『The six of evil thoughts and what is thought』 refers to the five feelings (suffering, pleasure, joy, sorrow, equanimity) and the mind root, because they bring defilement. Or the five feelings excluding the equanimity root, it can also be said that they similarly bring defilement, because they can also be transformed into good. Another explanation is that 『the sixteen of good actions』 refers to the 『five roots』 such as the eyes, the mind root, the life root, the 『five roots』 such as faith, the joy root, the pleasure root, and the equanimity root, removing the sorrow root. Or 『evil thoughts』 (wrong thinking) only rely on the sorrow root, the suffering root, and the equanimity root. 『Evil speech』 (wrong speech) refers to adding the joy root and the pleasure root. 『Evil actions』 (wrong actions) refers to adding the 『five roots』 such as the eyes and the life root, so there are ten types. Or adding the male and female roots, there are twelve types. These four types are distinguished according to delusion and karma. Dharma Master Jing said: 『The nine roots that are the most superior reliance for delusion and karma』 refers to the seven sense roots (eye, ear, nose, tongue, body, manas, alaya), the mind root, and the life root. These nine roots are the reliance for the cycle of birth and death, because delusion about birth and death gives rise to various delusions and karma. 『The five roots that give rise to afflictive karma』 refers to the five feeling roots. Kuiji said: 『The nine are the seven senses and suffering and sorrow』, relying on the five feeling roots to give rise to afflictive karma. 『Eight cut off afflictions』, five are distinguished according to auspicious matters. Among them, there are two parts, first explaining the place of reliance, and then separately distinguishing the differences in auspiciousness. Dharma Master Jing said: 『Removing two』 refers to removing the suffering root and the pleasure root, because the suffering and pleasure of the desire realm are in the five consciousnesses and cannot receive all auspicious matters of the mundane and supramundane. The male and female roots can also be removed, because they cannot receive good auspiciousness. 『The eleven that are ruined』 refers to the 『five roots』 such as the eyes, the five feeling roots, and the mind root. Kuiji said: 『Removing two refers to sorrow and suffering』, 『the eleven that are ruined』 refers to the seven sense roots, the sorrow root, the suffering root, and the mind root, the life root. As the World Honored One below separately distinguishes the differences in auspiciousness. Among them, there are three parts, first quoting the holy teachings to list the five methods of acting auspiciously, then separately explaining these five methods, and finally summarizing that the five powers generate five auspiciousnesses. In the separate explanations, first explain forbearance, which can be understood through three actions, with ten distinctions. Kuiji and others said: 『The first three』 are about the three times of past, present, and future. 『The next two』 refers to benefiting because of loving me, and harming because of increasing my knowledge. Summarizing what was said earlier, as the sixth type, the enemy wants to take action to cause harm, and also endure his actions, this is the cause of resentment and harm. As the seventh type.

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又解。一切怨害忍者。謂但逢怨即忍。一切因忍者。謂怨起因欲害起忍也。受教為第八。受他教忍故。自思擇能忍為第九。生修忍性自怨害忍為第十。或有人受教成害命忍。名受教怨害忍。或他善思擇來欲害我。名擇力忍。自性者本效能為害也。又一切怨因害忍者。謂以怨害為因。又有諸欲忍事中皆能忍。受教以下。三如次配聞思修慧相應忍也。二解柔和。此與忍何別。耐他違害。名為忍辱。不違損他。名作柔和。如文可知。三解觀人而舍。先辨觀人二時差別。后明舍。前中攝受時五可解。處置五者。一堪事業者。置營種等事。堪思者。令其學問。堪和業者。令和諍訟。堪護身財者。令守財物。堪處法業者。令行法施。就明舍中。隨宜舍者。隨四時宜而行慧舍。最勝舍者。謂法施也。舍相舍具名舍者。三藏云。相者體也。即無貪相應思。具者如上列者。基云。舍相即是第五最勝舍。捨己身故。具者上四資財故。又更有解。隨宜舍名舍相。餘名舍具。四解賢善行。無顛倒違負者。謂詐取他物執為己有名為顛倒。今無此文也。五解不放逸。修諸善法有因有果。因果相屬俱名修善相。防護不善心亦有因果。因果相屬俱名防護不善心。俱應為彼因果相也。下結前五種。總有五力生五吉祥。前四種力總能生起四種吉祥。不別配屬

【現代漢語翻譯】 現代漢語譯本 又解釋說，『一切怨害忍者』（Sarva-upaghata-ksanti，對一切怨恨和傷害都能忍受的人）是指僅僅遇到怨恨就忍耐。『一切因忍者』（Sarva-hetu-ksanti，對一切因緣都能忍受的人）是指怨恨生起的原因，想要加害時就忍耐。接受教導是第八種忍，因為接受他人的教導而忍耐。自己思考能夠忍耐是第九種。生起修習忍耐的本性，自己怨恨自己，自己傷害自己，這是第十種。或者有人接受教導而成就了能忍受被傷害性命的忍耐，這叫做『受教怨害忍』。或者他人經過周密思考，想要來加害我，這叫做『擇力忍』。『自性』是指本性就能夠造成傷害。 又，『一切怨因害忍者』（Sarva-upaghata-hetu-ksanti，對一切怨恨的原因和傷害都能忍受的人）是指以怨恨和傷害作為原因。又有在各種慾望忍耐的事情中都能忍耐。接受教導以下的三種忍，依次與聽聞、思考、修習的智慧相應。 第二種解釋是柔和。這和忍耐有什麼區別呢？能夠忍受他人的違逆和傷害，叫做忍辱。不違背和損害他人，叫做柔和。如文中所說的那樣可以理解。 第三種解釋是觀察人然後佈施。先辨別觀察人的兩種不同時機，然後說明佈施。前面的『攝受時』五種情況可以理解。處置的五種情況是：一、堪能從事各種事業的人，安排他們從事營建、種植等事情。二、堪能思考的人，讓他們學習知識。三、堪能調和事務的人，讓他們調和爭訟。四、堪能守護身家財產的人，讓他們守護財物。五、堪能處理佛法事業的人，讓他們行持佛法佈施。 就說明佈施中，『隨宜舍』（Yatha-ruchi-tyaga，隨順適宜的佈施）是指隨順四季的適宜而行持智慧的佈施。『最勝舍』（Agra-tyaga，最殊勝的佈施）是指佛法佈施。『舍相』（Tyaga-lakshana，佈施的體相）和『舍具』（Tyaga-vastu，佈施的資具）被稱為佈施。三藏中說，『相』是指體性，也就是與無貪相應的思。『具』是指上面列舉的那些。根本論中說，『舍相』就是第五種最殊勝的佈施，因為捨棄了自己的身體。『具』是指上面的四種資財。 又有一種解釋，隨順適宜的佈施叫做『舍相』，其餘的叫做『舍具』。 第四種解釋是賢善行。沒有顛倒違背和辜負，是指詐取他人的財物，執著認為是自己的，這叫做顛倒。現在沒有這樣的文字。 第五種解釋是不放逸。修習各種善法有原因有結果，原因和結果相互關聯，都叫做修習善法的體相。防護不善的心也有原因有結果，原因和結果相互關聯，都叫做防護不善的心。都應當是那些原因和結果的體相。 下面總結前面的五種，總共有五種力量產生五種吉祥。前面的四種力量總能生起四種吉祥，不分別對應。

【English Translation】 English version Furthermore, it is explained: 'Sarva-upaghata-ksanti' (patience towards all resentment and harm) means enduring simply upon encountering resentment. 'Sarva-hetu-ksanti' (patience towards all causes) means enduring when the cause of resentment arises, when there is a desire to harm. Receiving instruction is the eighth type of patience, because one endures by accepting the teachings of others. Self-reflection leading to endurance is the ninth. Generating the nature of cultivating patience, resenting oneself, and harming oneself is the tenth. Alternatively, someone who, through receiving instruction, achieves the ability to endure being harmed in life is called 'received-instruction resentment-harm patience'. Or, someone who, after careful consideration, intends to harm me is called 'selective-force patience'. 'Self-nature' refers to the inherent ability to cause harm. Moreover, 'Sarva-upaghata-hetu-ksanti' (patience towards all causes of resentment and harm) refers to using resentment and harm as a cause. Furthermore, one is able to endure in all matters involving the endurance of desires. The three types of patience from receiving instruction onwards correspond respectively to the wisdom associated with hearing, thinking, and cultivating. The second explanation is gentleness. How does this differ from patience? Being able to endure the opposition and harm of others is called patience. Not opposing or harming others is called gentleness. As the text states, it can be understood. The third explanation is observing people and then giving. First, distinguish between the two different times for observing people, and then explain giving. The five situations of 'time of acceptance' mentioned earlier can be understood. The five situations of handling are: 1. Those capable of engaging in various activities are assigned to tasks such as construction and planting. 2. Those capable of thinking are made to study knowledge. 3. Those capable of harmonizing affairs are made to reconcile disputes. 4. Those capable of protecting their person and property are made to guard possessions. 5. Those capable of handling Dharma affairs are made to practice Dharma giving. Regarding the explanation of giving, 'Yatha-ruchi-tyaga' (giving according to suitability) refers to practicing wisdom giving according to the suitability of the four seasons. 'Agra-tyaga' (supreme giving) refers to Dharma giving. 'Tyaga-lakshana' (the characteristic of giving) and 'Tyaga-vastu' (the means of giving) are called giving. The Tripitaka says that 'lakshana' refers to the essence, which is the thought corresponding to non-greed. 'Vastu' refers to those listed above. The root text says that 'tyaga-lakshana' is the fifth, most supreme giving, because one gives up one's own body. 'Vastu' refers to the four kinds of wealth mentioned above. Another explanation is that giving according to suitability is called 'tyaga-lakshana', and the rest are called 'tyaga-vastu'. The fourth explanation is virtuous conduct. Not being inverted, violating, or failing refers to fraudulently taking the property of others and clinging to it as one's own, which is called inversion. There is no such text here. The fifth explanation is non-negligence. Cultivating various good dharmas has a cause and an effect. The cause and effect are interrelated and are both called the characteristic of cultivating good dharmas. Protecting against unwholesome thoughts also has a cause and an effect. The cause and effect are interrelated and are both called protecting against unwholesome thoughts. Both should be the characteristics of those causes and effects. The following summarizes the previous five types, stating that a total of five powers generate five auspiciousnesses. The previous four powers can generate a total of four auspiciousnesses, without being specifically matched.

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。第五一力能生第五。基云別配亦得。感得第三辨證得中。分為十三段。初明為緣感得先煩惱業。感得八者。七色根及命根。名色為緣。答一者。謂意根。景雲。意根是識與名色互為緣故。基云。六處第六故。觸為緣有五者。謂五受根。從觸生受故。策勵為緣八者。信等五三無漏根。二明防護。調上名防護。八者景雲。七色及意根。以生過故。應防護之。基云。七色及命。應防。應調一者。謂意根。應寂止五者。五受根能增煩惱。故應寂止。自調調他八者。信等五及三無漏。三明捨棄斷退。舍謂同界地根當地死生。前滅後生。棄謂謂異地死生。余滅餘生。斷謂斷除上煩惱繫縛。退謂世間興盛若定退失若生退失。四明三乘根別。二乘俱學內明。余不善巧。故名一分任持。悲罥索者。罥不離生死。如馬被罥。五明依未至得果時起初定喜。景雲。此非據超越證第三果故作是說。還同小論次第人取不還果。第九解脫道為論。問。何故不問答辨得起樂以不。解云。初二靜慮喜樂一但是一喜。令心悅邊名喜。令身悅邊義說為樂。然以喜是根本。論家偏說得起不起之相。泰云。克實應說樂。但為別地故不說樂。樂在第三定故。又云。以二因故得起喜根。一由利根。二由多善資。利根慧脫無多善本。故不能起。鈍根俱脫雖多善本。而根

【現代漢語翻譯】 現代漢語譯本 第五，一力能生第五。（基註：可以分別對應，也能成立。感得第三辨證得中。）分為十三段。首先說明以名色為緣感得先前的煩惱業。感得八者：七色根（眼、耳、鼻、舌、身、色、聲）及命根。名色為緣。回答一者：指意根（意識）。（景雲：意根是識與名色互為因緣。）（基註：六處中的第六處。）觸為緣有五者：指五受根（苦、樂、喜、憂、舍）。因為從觸產生受。策勵為緣有八者：信等五根（信、精進、念、定、慧）及三無漏根（未知當知根、已知根、無知根）。 第二，說明防護。調伏上界煩惱名為防護。八者（景雲：七色根及意根。因為會產生過患，所以應當防護。）（基註：七色根及命根，應當防護。）應當調伏一者：指意根。應當寂止五者：五受根，因為能增長煩惱，所以應當寂止。自己調伏並調伏他人八者：信等五根及三無漏根。 第三，說明捨棄、斷除、退失。舍，指在同一界地的根，在該地死亡而生，前一刻滅后一刻生。棄，指在不同界地死亡而生，其餘滅而其餘生。斷，指斷除上界的煩惱繫縛。退，指世間興盛或禪定退失，或者生命退失。 第四，說明三乘根器的區別。二乘（聲聞乘和緣覺乘）都學習內明（智慧），其餘則不善巧，所以稱為一分任持。悲罥索者，指菩薩不離生死，就像馬被韁繩束縛。 第五，說明依靠未至定（未到地定）獲得果位時，生起初禪的喜悅。（景雲：這裡不是指超越次第證得第三果，所以這樣說。還是和小論中次第修行的人取得不還果一樣，以第九解脫道為論。）問：為什麼不問答辨析是否能生起樂受？解釋說：初禪和二禪的喜樂，但只是一種喜。使內心愉悅的稱為喜，使身體愉悅的義理上說為樂。然而因為喜是根本，論家偏重說明得起或不得起的狀態。（泰云：確實應該說樂，但爲了區別于其他地，所以不說樂，因為樂在第三禪。）又說：因為兩個原因能生起喜根，一是由於利根（根器敏銳），二是由於多善資糧。利根慧解脫的人沒有很多善的根本，所以不能生起。鈍根俱解脫的人雖然有很多善的根本，但根器遲鈍。

【English Translation】 English version Fifth, one force can generate the fifth. (Ji's commentary: Separate matching is also possible, and it works. The third, obtained through discernment, is in the middle.) Divided into thirteen sections. First, it explains that name and form are the condition for generating prior afflictive karma. Eight are generated: the seven sense bases (eye, ear, nose, tongue, body, form, sound) and the life force. Name and form are the condition. The answer to one: refers to the mind base (consciousness). (Jingyun: The mind base is mutually conditioned with consciousness and name and form.) (Ji's commentary: The sixth of the six places.) Touch as a condition has five: refers to the five feeling bases (suffering, pleasure, joy, sorrow, equanimity). Because feeling arises from touch. Exertion as a condition has eight: the five roots of faith, effort, mindfulness, concentration, and wisdom, and the three unconditioned roots (the root of 'I shall know what has not yet been known,' the root of knowledge, and the root of 'no knowing'). Second, explaining protection. Subduing afflictions of the upper realms is called protection. Eight (Jingyun: the seven sense bases and the mind base. Because they can produce faults, they should be protected.) (Ji's commentary: The seven sense bases and the life force should be protected.) One should be subdued: refers to the mind base. Five should be pacified: the five feeling bases, because they can increase afflictions, should be pacified. Subduing oneself and subduing others has eight: the five roots of faith, etc., and the three unconditioned roots. Third, explaining abandonment, cutting off, and regression. Abandonment refers to the roots in the same realm, dying and being born in that place, the previous moment ceasing and the next moment arising. Rejection refers to dying and being born in different realms, the remainder ceasing and the remainder arising. Cutting off refers to cutting off the bonds of afflictions in the upper realms. Regression refers to worldly prosperity or the loss of meditative states, or the loss of life. Fourth, explaining the differences in the capacities of the three vehicles. The two vehicles (Śrāvakayāna and Pratyekabuddhayāna) both study inner illumination (wisdom), while the others are not skilled, so they are called 'holding a portion.' 'Compassionate snare' refers to Bodhisattvas not departing from birth and death, like a horse being bound by reins. Fifth, explaining that when relying on the preliminary concentration (upacāra-samādhi) to attain the fruit, the joy of the first dhyana arises. (Jingyun: This does not refer to attaining the third fruit by transcending the stages, so it is said this way. It is still the same as a person who cultivates in sequence in the Smaller Treatise and attains the non-returning fruit, with the ninth path of liberation as the basis for discussion.) Question: Why is there no question and answer analyzing whether pleasure can arise? The explanation is: the joy and pleasure of the first and second dhyanas, but it is only one kind of joy. That which makes the mind happy is called joy, and that which makes the body happy is said to be pleasure in meaning. However, because joy is fundamental, commentators focus on explaining the state of being able to arise or not being able to arise. (Taiyun: It should indeed be said pleasure, but in order to distinguish it from other realms, pleasure is not mentioned, because pleasure is in the third dhyana.) It is also said: joy can arise because of two reasons, one is due to sharp faculties, and the other is due to abundant meritorious resources. Those with sharp faculties and wisdom liberation do not have many roots of merit, so they cannot arise. Those with dull faculties and liberation in both ways, although they have many roots of merit, have dull faculties.

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鈍故。初得果時不得起喜。得果已后。別修九定。六明入八定。景雲。八根入初靜慮者。未至地中喜舍互起為二。又加意根信等五根名八根入。以上文說依未至定取第三果。第九解脫。利人得起根本地喜。鈍人不能。若要取根本地喜名八根者。鈍人第九解脫道時不起根本地喜。應許此人七根得入初定。文說下三靜慮皆八根入。無有進退。明知八根並取方便地根。初二靜慮方便地中有喜。第三方便地中有樂除喜。亦有八根入根本。第四已上根本方便唯有一舍。七根能入亦可下三定中明八根入。喜之與樂取根本地。第九解脫雖有鈍人不起根本地喜樂。約能起者為論故說八根。后解為勝。以下文說取預流果或一或八者。信等五意舍及未至知。若依未至地具取八根。即應取預流果亦用八根。何加未知根方有八耶。泰云。初定方便有舍。根本有喜。信等五意方便根本並有。故言八根入。雖有樂根。微故不說。后三無漏根。聖者能入凡夫不能入。故云一分能入一分不能也。備云。大乘道理初二禪有其喜樂受。然今為諸受別地。樂受在三禪。所以初二禪中不說樂受入也。言第三亦八然非即彼者。除喜樂取。樂餘者如前。后之五地七根能入者。謂信等五根意舍。后三不定。準前可知。七明得四果。得預流果或一者。謂未知根。此據總也

【現代漢語翻譯】 現代漢語譯本 『鈍故。』（因為根器遲鈍的緣故。）初果阿羅漢在初次證得果位時，無法生起喜受。證得果位之後，另外修習九次第定，六神通，進入八定境界。景雲法師說：『八根入初禪者，在未至定中，喜受和舍受交替生起，這算作兩種。再加上意根、信等五根，合稱為八根入。』以上文義說明，依據未至定證得第三果。第九解脫道時，根器銳利的人能夠生起根本定中的喜受，根器遲鈍的人則不能。如果要將生起根本定中的喜受稱為『八根』，那麼根器遲鈍的人在第九解脫道時，無法生起根本定中的喜受，就應該允許這個人以七根進入初禪。經文中說，下三禪都是八根入，沒有進退之分，明確說明八根並取方便地之根。初禪和二禪的方便地中有喜受，三禪的方便地中有樂受，去除喜受，也有八根進入根本定。第四禪以上，根本定和方便地都只有舍受，七根能夠進入。也可以在下三禪中說明八根入，喜受和樂受取根本地。第九解脫道雖然有根器遲鈍的人無法生起根本定中的喜受和樂受，但這裡是就能夠生起的人來討論，所以說八根。後面的解釋更為殊勝。以下文義說明，證得預流果時，或者一根或者八根，一根指的是未知根，八根指的是信等五根、意根、舍受以及未至定之知。如果依據未至地完全取八根，那麼就應該說證得預流果也用八根，為何加上未知根才算八根呢？泰法師說：『初禪的方便地中有舍受，根本地中有喜受，信等五根在方便地和根本地中都有，所以說八根入。雖然有樂根，但因為微弱所以不說。』後面的三無漏根，聖者能夠進入，凡夫不能進入，所以說一部分能進入，一部分不能進入。備法師說：『大乘的道理是，初禪和二禪都有喜受和樂受，但現在爲了將諸受分別歸於不同的地，樂受在三禪，所以在初禪和二禪中不說樂受入。』『言第三亦八然非即彼者』，是說去除喜受和樂受，其餘的如前所述。後面的五地，七根能夠進入，指的是信等五根、意根、舍受。后三禪不確定。參照前面的內容可知。七明得四果，證得預流果或者一根，指的是未知根。這是總的來說。

【English Translation】 English version 『Dull cause.』 (Because of dull faculties.) When a Srota-apanna (stream-enterer) initially attains the fruit, they cannot generate joy. After attaining the fruit, they separately cultivate the nine sequential samadhis, the six supernormal knowledges, and enter the eight samadhis. Jingyun said: 『Those who enter the first Dhyana with the eight roots, in the state of the preliminary stage (未至地), joy and equanimity arise alternately, counting as two. Adding the mind-root, the five roots of faith, etc., they are called the eight roots entering.』 The above text explains that based on the preliminary stage samadhi, one attains the third fruit. At the ninth liberation, sharp individuals can generate joy in the fundamental samadhi, while dull individuals cannot. If generating joy in the fundamental samadhi is to be called 『eight roots,』 then dull individuals, at the ninth liberation, cannot generate joy in the fundamental samadhi, and it should be allowed that these individuals enter the first Dhyana with seven roots. The text says that the lower three Dhyanas are all entered with eight roots, without any advancement or retreat, clearly indicating that the eight roots include the roots of the preparatory stage. In the preparatory stage of the first and second Dhyanas, there is joy; in the preparatory stage of the third Dhyana, there is pleasure, excluding joy, and there are also eight roots entering the fundamental samadhi. Above the fourth Dhyana, the fundamental and preparatory stages have only equanimity, and seven roots can enter. It can also be explained that in the lower three Dhyanas, the eight roots enter, with joy and pleasure taken from the fundamental stage. Although in the ninth liberation, there are dull individuals who cannot generate joy and pleasure in the fundamental stage, it is discussed in terms of those who can generate them, hence the saying of eight roots. The later explanation is more superior. The following text explains that when attaining the Srota-apanna fruit, it is either one root or eight roots. One root refers to the unknown root (未知根), and eight roots refer to the five roots of faith, etc., the mind, equanimity, and the knowledge of the preliminary stage. If based on the preliminary stage, all eight roots are taken, then it should be said that attaining the Srota-apanna fruit also uses eight roots. Why is it that only with the addition of the unknown root are there eight? Tai said: 『In the preparatory stage of the first Dhyana, there is equanimity; in the fundamental stage, there is joy. The five roots of faith, etc., are present in both the preparatory and fundamental stages, hence the saying of eight roots entering. Although there is the pleasure root, it is not mentioned because it is subtle.』 The later three unconditioned roots, the noble ones can enter, but ordinary people cannot, hence the saying that some can enter and some cannot. Bei said: 『According to the Mahayana doctrine, the first and second Dhyanas both have joy and pleasure, but now, in order to distinguish the feelings into different realms, pleasure is in the third Dhyana, so the entry of pleasure is not mentioned in the first and second Dhyanas.』 『The saying that the third is also eight, but not exactly the same,』 means excluding joy and pleasure, and the rest is as before. In the later five realms, seven roots can enter, referring to the five roots of faith, etc., the mind, and equanimity. The later three Dhyanas are uncertain. It can be understood by referring to the previous content. Seven explain attaining the four fruits, attaining the Srota-apanna fruit with either one root, referring to the unknown root. This is in general.

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。或八者。即信等五意舍及未知根。總別合說也。或二或九得一來果者。若次第人依已知根得。若超越人依未知根得。故言或二。二上加行信等五根及意舍。是故成九。問。未離欲聖人常有憂根為道所依。何故不說憂根得初二果耶。論自釋云。雖道所依非道攝故不取。又問。未至定既有喜根。初二果體既依未至定得何以不取喜根得耶。故論釋云。非堅住故。若通取者當增其數者。預流八根加喜九。一來加喜十。得不還果或十一者。信等五善樂舍意並未知當知已知。此兼通超越次第論故。或二者。謂未知當知已知假根超越次第別也。合論故二。得羅漢果或一者。唯據總根。謂已知根。即金剛心最後學道。或十者總別合論。謂信等五喜樂舍意及已知根。此中得果據無間道。不同迦延通取解脫道。今此得果。但取無間。故知前說入定但取能入。不取所入。又解。得果但取能得。入定通取能所。各據一義。影略互顯。八釋經中憂根四義。先釋四義。后約聖人辨具不具。九明舍根義。先明舍于受根。后明舍無漏根。依一性舍舍種性舍者。依與定俱。舍散心舍。無所依舍為依止故舍。依一性舍者。依緣無想界之無漏舍。舍有漏定舍也。基云。無色界舍唯緣法塵。名一性舍。色界境多。名種種舍。緣無心。名無所依舍。緣有心。名一

【現代漢語翻譯】 現代漢語譯本 或八種根。即信等五根（信根、精進根、念根、定根、慧根）加上意根、舍根以及未知根。這是總相和別相合起來說的。或者兩種根或九種根能證得一來果。如果是次第漸修的人，依靠已知根證得；如果是超越次第的人，依靠未知根證得。所以說『或二』。在二的基礎上加上加行、信等五根以及意根、舍根，因此成為九種根。問：未離欲界的聖人常常有憂根，並且憂根是修道所依，為什麼不說憂根能證得初果和二果呢？論中自己解釋說：雖然憂根是修道所依，但它不是道所攝持的，所以不取。又問：未至定中既有喜根，初果和二果的果體又是依靠未至定證得的，為什麼不取喜根呢？所以論中解釋說：因為喜根不是堅固安住的。如果全部都取的話，就會增加根的數量。證得預流果有八種根，加上喜根就是九種。證得一來果加上喜根就是十種。證得不還果或者有十一種根，即信等五根、善根、樂根、舍根、意根，以及未知根、當知根、已知根。這裡兼顧了超越次第和次第漸修兩種情況。或者兩種根，是指未知根、當知根、已知根，假根，這是超越次第和次第漸修的區別。合起來討論所以說是兩種。證得阿羅漢果或者有一種根，只是就總根來說，即已知根，也就是金剛心中最後的無學道。或者有十種根，這是總相和別相合起來說的，即信等五根、喜根、樂根、舍根、意根以及已知根。這裡說證得果位是根據無間道，不同於迦旃延尊者通達解脫道。現在這裡說證得果位，只取無間道。所以知道前面說入定只取能入的，不取所入的。又一種解釋是，證得果位只取能證得的，入定則通取能入和所入。各自依據一種意義，互相補充顯明。第八是解釋經中的憂根的四種意義。先解釋四種意義，然後根據聖人辨別是否具足。第九是闡明舍根的意義。先闡明舍根對於受根的意義，然後闡明舍無漏根的意義。依靠一性舍、舍種性舍，是依靠與禪定相應的舍，捨棄散亂心的舍。無所依舍是作為依止的舍。依靠一性舍，是依靠緣于無想界的無漏舍，捨棄有漏定的舍。基法師說：『無所有處的舍只能緣於法塵，名為一性舍。』境多，名為種種舍。緣于無心，名為無所依舍。緣于有心，名為一性舍。

【English Translation】 English version Or eight roots, namely the five roots of faith (Śrāddhendriya), vigor (Vīryendriya), mindfulness (Smṛtīndriya), concentration (Samādhindriya), and wisdom (Prajñendriya), plus the mind root (Manendriya), the equanimity root (Upekṣendriya), and the unknown root (Anajñātamājñāsyāmīndriya). This is a combined explanation of the general and specific aspects. Or two or nine roots can attain the once-returner fruit (Sakṛdāgāmi). If it is a person who cultivates gradually, they attain it by relying on the known root (Ajñendriya); if it is a person who transcends the stages, they attain it by relying on the unknown root. Therefore, it is said 'or two.' Adding to the two the practice, the five roots of faith, etc., as well as the mind root and the equanimity root, thus it becomes nine roots. Question: The non-desire realm saints (those who have not left the desire realm) often have the sorrow root (Dukhendriya), and the sorrow root is what the path relies on, why not say that the sorrow root can attain the first and second fruits (Srotaāpanna and Sakṛdāgāmi)? The treatise itself explains: Although the sorrow root is what the path relies on, it is not included in the path, so it is not taken. Another question: Since there is joy root (Saumanasyendriya) in the preliminary concentration (upacāra-samādhi), and the fruit bodies of the first and second fruits are attained by relying on the preliminary concentration, why not take the joy root? Therefore, the treatise explains: Because the joy root is not firmly abiding. If all were taken, the number of roots would increase. Attaining the stream-enterer fruit (Srotaāpanna) has eight roots, adding the joy root makes nine. Attaining the once-returner fruit adds the joy root, making ten. Attaining the non-returner fruit (Anāgāmi) has eleven roots, namely the five roots of faith, etc., the good root, the pleasure root, the equanimity root, the mind root, as well as the unknown root, the about-to-be-known root (Ajñendriya), and the known root. This takes into account both the transcendent and gradual cultivation. Or two roots, referring to the unknown root, the about-to-be-known root, the known root, the false root, which is the difference between transcendent and gradual cultivation. Discussing them together, therefore it is said to be two. Attaining the Arhat fruit has one root, only in terms of the general root, namely the known root, which is the final no-more-learning path (aśaikṣamārga) in the diamond mind (vajracitta). Or ten roots, which is a combined explanation of the general and specific aspects, namely the five roots of faith, etc., the joy root, the pleasure root, the equanimity root, the mind root, and the known root. Here, attaining the fruit is based on the immediate path (anantara-mārga), different from Venerable Kātyāyana's (Kātyāyana) understanding of the path of liberation (vimukti-mārga). Now, attaining the fruit here only takes the immediate path. Therefore, it is known that the previous statement about entering concentration only takes the one who can enter, not the one who is entered. Another explanation is that attaining the fruit only takes the one who can attain, while entering concentration takes both the one who can enter and the one who is entered. Each relies on one meaning, complementing and clarifying each other. Eighth is explaining the four meanings of the sorrow root in the sutra. First, explain the four meanings, then distinguish whether they are complete or not based on the saints. Ninth is clarifying the meaning of the equanimity root. First, clarify the meaning of the equanimity root in relation to the feeling root, then clarify the meaning of the non-outflow equanimity root. Relying on the one-nature equanimity, abandoning the seed-nature equanimity, is relying on the equanimity corresponding to meditation, abandoning the equanimity of the distracted mind. The unconditioned equanimity is the equanimity that serves as a support. Relying on the one-nature equanimity is relying on the non-outflow equanimity that is based on the realm of no-thought (asaṃjñā-dhātu), abandoning the equanimity of the outflow meditation. Master Ji said: 'The equanimity of the realm of nothingness (ākiṃcanyāyatana) can only be based on the dharma dust (dharma-dhātu), called one-nature equanimity.' Many objects are called various equanimities. Based on no-mind, it is called unconditioned equanimity. Based on mind, it is called one-nature equanimity.

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性舍。今緣空心舍。舍緣有心舍也。得初果時舍未知根有六義。亦滅者無常滅故。亦舍者得果舍向故。非起者更不現起故。而棄者永已舍故。非斷者非道所斷故。非退者已證擇滅故。已知根六義。準之可知。略不說。中二果舍。景雲。此說依第十六心已知根得預流果時。舍前十五心未知根。據實得果即在真見道斷見惑盡爾時得果。以真見道無相難知。故在相見道第十六心判立初果。越證中二亦在此時。問。得初果時舍未知根。為舍現行為舍種子。答有二說。一云舍于種子。二云但舍現行種子猶在。若定性二乘入無餘時。隨於本識一時俱舍。若不定性向大乘人劣無漏種。及十地中諸地界劣無漏種。金剛心時隨於本識一時俱舍。所有諸佛功德勝無漏種與圓鏡智一時俱生。十明練根證得。初明練根人。次明證得。后明轉根所以。前中通學無學。前五種姓皆為練根。除獨覺菩薩。以利根故。但顯揚云。堪逢唯進者。約度鈍根。故作是說。又對法說菩薩練根者。約自乘中三品轉增為語故。不違此文。次明證得。若預流練根亦證一來果者。泰師等云。初果欲轉根時。作意求利根。復求一來果者。能斷六品惑時。得一來果。堪達見至。亦無間道雙斷根果事性障故。若別斷時招果別。二障別斷。問。根障無知。為有九品為當無耶。若有

九品者。性障六品根障六品無間斷其義可爾。根障后三品以何無間斷耶。若無九品者。無有有漏法唯是一品。三界九地有差別故。如何根障無九品耶。答。應作是說。根障軟品與第六惑一時頓斷。以作意力有堪能故。又解。一切有學練根時。一無間道斷諸根障故。前五無間唯斷果障。第六無間道一時頓斷。果障一品根障九品。若作此解。還同小論。此解為勝。大乘無文故。小論有證故。諸共法門皆應如此。不證不還者。泰景等云。初果練根。何故不得不還果者。即由二因。一離欲界時。是三障中障礙處難對治故。名治難得。二所得道果定等。功德廣大故。亦可無為果眾多故。論主不說一來轉根得不還者。以度欲界是難處故。必不得果。備云一來練根不證不還者。即有二因。不還練根。進離欲者。謂練根時作意求進斷色惑。不證應果者。出界難故。起作事多故。轉根已后一切皆證者。謂轉得利根已。若斷色惑及證羅漢一切皆得。或可預流等得轉根已。斷惑證果一切皆得。非獨不還。下明轉根所以。即有五因。初因於鈍不喜足。復四。于利欣求為引勝定。故求勝根轉得利根。尋攬三藏。多聞不妄。捷疾論議。觀智真如智。名甚深法忍。如從退種求思。而須練根。從聲聞求獨覺。或迴心向大。亦須練根。十一明建立三根。問

【現代漢語翻譯】 現代漢語譯本 九品是指：性障（煩惱障）有六品，根障（習氣障）有六品，以及無間斷的含義，這樣說是可以的。但根障的后三品，如何能無間斷呢？如果說沒有九品，那麼就沒有有漏法，只有一品。但三界九地有差別，為什麼根障沒有九品呢？ 回答：應該這樣說，根障的軟品與第六惑（指思惑中的第六品）同時頓斷，因為作意力有堪能的緣故。另一種解釋是，一切有學在練根時，以一無間道斷除所有的根障。之前的五個無間道只斷除果障，第六個無間道一時頓斷果障一品和根障九品。如果這樣解釋，就和小論相同了。這種解釋更好，因為大乘經典中沒有相關經文，而小論中有證據。所有共同的法門都應該如此。 關於不證不還果的情況，泰景等人說，初果在練根時，為什麼有時不能證得不還果呢？這是由於兩個原因：一是離欲界時，是三障中障礙處，難以對治，所以稱為『治難得』。二是所得的道果、禪定等功德廣大。也可以說是因為無為果眾多。論主沒有說一來果轉根能得不還果，是因為度過欲界是困難之處，必定不能得果。備云『一來練根不證不還』，即有兩個原因。不還果練根，進一步離開欲界的人，是指練根時作意求進步，斷除色界惑，不證應果，是因為出界困難，需要做的事情多。轉根之後一切都能證得，是指轉得利根之後，如果斷除色界惑以及證得阿羅漢果，一切都能得到。或者說預流果等得到轉根之後，斷惑證果一切都能得到，並非只有不還果。下面說明轉根的原因，即有五個原因。第一個原因是對鈍根不喜足。還有四個原因：對利根欣求，爲了引導殊勝的禪定，所以求勝根，轉得利根。尋攬三藏，多聞不妄。捷疾論議。觀智真如智，名為甚深法忍。如同從退種求思，而需要練根。從聲聞乘求獨覺乘，或者回心向大乘，也需要練根。第十一節說明建立三根。問：

【English Translation】 English version The nine categories refer to: six categories of Śīla-vyāpatti (defilements of character), six categories of Indriya-vyāpatti (defilements of faculties), and the meaning of uninterruptedness, which is acceptable. But how can the last three categories of Indriya-vyāpatti be uninterrupted? If there were no nine categories, then there would be no sāsrava-dharma (defiled dharmas), only one category. But the Trailokya (Three Realms) and the nine Bhūmi (grounds) have differences, so how can Indriya-vyāpatti not have nine categories? Answer: It should be said that the soft categories of Indriya-vyāpatti are instantly cut off at the same time as the sixth Kleśa (affliction) (referring to the sixth category of dṛṣṭi-heya (afflictions to be abandoned by seeing) in the bhāvanā-heya (afflictions to be abandoned by cultivation)), because the power of manasikara (attention) is capable. Another explanation is that when all śaikṣa (trainees) are cultivating their faculties, they cut off all Indriya-vyāpatti with one anantarya-marga (path of immediate consequence). The previous five anantarya-marga only cut off phala-vyāpatti (defilements of fruition), and the sixth anantarya-marga instantly cuts off one category of phala-vyāpatti and nine categories of Indriya-vyāpatti. If this is the explanation, it is the same as the Śrāvakabhūmi (Trainee Hearer's Stage). This explanation is better because there is no relevant text in the Mahāyāna (Great Vehicle) scriptures, but there is evidence in the Śrāvakabhūmi. All common dharmas (teachings) should be like this. Regarding the situation of not attaining the anāgāmin (non-returner) fruit, Taijing and others say, when the srota-āpanna (stream-enterer) is cultivating their faculties, why can't they sometimes attain the anāgāmin fruit? This is due to two reasons: first, when leaving the Kāmadhātu (Desire Realm), it is a difficult place to overcome among the three obstacles, so it is called 'difficult to cure'. Second, the merits of the attained marga-phala (path and fruit), dhyāna (meditation), etc., are vast. It can also be said that there are many asaṃskṛta-phala (unconditioned fruits). The ācārya (teacher) did not say that the sakṛdāgāmin (once-returner) can attain the anāgāmin fruit by cultivating their faculties, because crossing the Kāmadhātu is a difficult place, and they will definitely not attain the fruit. Bei Yun said, 'The sakṛdāgāmin who cultivates their faculties does not attain the anāgāmin fruit', which has two reasons. The anāgāmin who cultivates their faculties and further leaves the Kāmadhātu refers to those who, when cultivating their faculties, intentionally seek to advance and cut off the Rūpadhātu (Form Realm) afflictions, but do not attain the anāgāmin fruit because it is difficult to leave the realm and there are many things to do. After transforming the faculties, everything can be attained, which means that after transforming and obtaining sharp faculties, if they cut off the Rūpadhātu afflictions and attain the arhat fruit, everything can be attained. Or it can be said that after the srota-āpanna, etc., obtain the transformation of faculties, they can attain everything by cutting off afflictions and attaining fruits, not just the anāgāmin. The following explains the reasons for transforming the faculties, which are five reasons. The first reason is dissatisfaction with dull faculties. There are also four reasons: delight in sharp faculties, seeking sharp faculties to guide superior samādhi (concentration). Therefore, seeking superior faculties and transforming to obtain sharp faculties. Searching through the Tripiṭaka (Three Baskets), being learned and not mistaken. Quick and agile in debate. Darśana-jñāna (seeing wisdom) and tathatā-jñāna (suchness wisdom) are called profound kṣānti (patience). It is like seeking thought from a degenerate seed, and it is necessary to cultivate the faculties. Seeking pratyekabuddha (solitary realizer) from śrāvaka (hearer), or turning the mind towards Mahāyāna (Great Vehicle), it is also necessary to cultivate the faculties. Section eleven explains the establishment of the three faculties. Question:

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。未知當知根理通地前及以見道。今者何故偏言勝解行地立未知根耶。景述三藏言。此文總約初僧祇位未知根。是故但言勝解行地建立初根。據理合入初地及地前總立初根。泰述戒賢二解。一說地前十信等四位總名勝解行地。未知初地遍滿真如。欲知彼真。修習地前方便解行。故名未知欲知根。此則未單知欲單知。不同小論見道十五心未重知欲重知義。昔名凈心地。不順梵本。故今正語名凈增上意樂地。初地正知遍滿真如。故名知根。即例九地應知亦爾。十地已還障未盡故。知不明瞭。如來地中障既盡故。知得明瞭。所以名具知。舊云欲知根亦知已知根者。並遠梵語。一說地前解行。及初地未出真觀已來皆是未知根位。今此論文。舉前方便。故依地前立於初根。初地出觀已后屬第二根故。于凈增上意樂地等立第二根。今尋唯識論道理。初見道時亦屬初根。但以時促故略不說。十二明三滿。景師等云。學有三滿。與小論同。故彼論云。或有學果滿。或根或正受。或復三俱滿。無學二亦然。無有無學果不滿者。故不說果滿。以對未滿而說滿故。雖舉八解脫。意取第八滅盡解脫名定滿。問。果有學無學。學果三中別立不還為果滿。定有有心無心異。別立悲想。有心定中滿。根有六種別。應立第五于鈍根中滿。解云。得不還時

【現代漢語翻譯】 現代漢語譯本 未知當知根（Anajnatakajnanendriya）：指通達真理之前的階段，包括地前和見道位。為什麼現在特別強調在勝解行地建立未知根呢？ 景述三藏解釋說，這裡總括了初僧祇位（Asamkhyeya-kalpa，無數大劫）的未知根。因此只說在勝解行地建立初根。按照道理，應該包括初地（Prthivi，歡喜地）及地前，總共建立初根。 泰述和戒賢有兩種解釋。一種說法是，地前十信等四位，總稱為勝解行地。未知根是指初地遍滿真如（Tathata，實性、真如）之前，爲了認知真如，修習地前方便解行，所以稱為未知欲知根。這只是『未單知』和『欲單知』，不同於小乘論中見道十五心的『未重知』和『欲重知』的含義。 過去稱為凈心地，不符合梵文原本，所以現在正名為凈增上意樂地（Adhyashaya-bhumi）。初地正知遍滿真如，所以稱為知根。其餘九地可以依此類推。十地（Dashabhumi，法雲地）之前，障礙尚未完全消除，所以知得不清楚。如來地中，障礙已經完全消除，所以知得明瞭，因此稱為具知。 舊說『欲知根』和『亦知已知根』，都不符合梵文原意。 另一種說法是，地前的解行，以及初地未出真觀之前，都屬於未知根位。現在這篇論文，舉出前方便，所以依據地前建立初根。初地出觀之後，屬於第二根，所以在凈增上意樂地等建立第二根。 現在根據《唯識論》的道理，初見道時也屬於初根，但因為時間短暫，所以略而不說。 十二、說明三滿。景師等人說，學有三滿，與小乘論相同。所以《瑜伽師地論》說：『或者有學果滿，或者根滿，或者正受滿，或者三者都滿。』無學沒有不滿果的，所以不說果滿，因為這是針對未滿而說滿的。 雖然舉出八解脫（Ashta Vimoksha），但實際上是指第八滅盡解脫（Nirodha-samapatti），稱為定滿。 問：果有有學和無學之分，有學果的三種圓滿中，特別設立不還果（Anagamin，不還者）為果滿。定有有心和無心之分，特別設立悲想（Karuna-samjna），有心定中圓滿。根有六種差別，應該設立第五種在鈍根中圓滿。 解釋：得到不還果時

【English Translation】 English version Anajnatakajnanendriya (Unknown Knowable Faculty): Refers to the stage before attaining complete understanding of the truth, including the pre-bhumi (pre-ground) and Darshana-marga (path of seeing). Why is the establishment of Anajnatakajnanendriya particularly emphasized in the Adhimukti-charya-bhumi (ground of purified intention)? Jing Shu Tripitaka explains that this generally encompasses the Anajnatakajnanendriya of the initial Asamkhyeya-kalpa (innumerable great eons). Therefore, it only states that the initial faculty is established in the Adhimukti-charya-bhumi. Logically, it should include the Prthivi (Joyful Ground) and the pre-bhumi, establishing the initial faculty in total. Tai Shu and Jiexian have two interpretations. One interpretation is that the four positions before the bhumi, such as the ten faiths, are collectively called Adhimukti-charya-bhumi. Anajnatakajnanendriya refers to the stage before the first bhumi is filled with Tathata (suchness, true nature). In order to recognize Tathata, one practices the preliminary expedient conduct, hence it is called Anajnatakajnanendriya (unknown knowable faculty). This is merely 'unknown single knowing' and 'desiring single knowing,' which differs from the meaning of 'unknown repeated knowing' and 'desiring repeated knowing' in the fifteen moments of Darshana-marga in the Hinayana treatises. In the past, it was called Pure Mind Ground, which does not conform to the original Sanskrit text. Therefore, it is now correctly named Adhyashaya-bhumi (ground of purified intention). The first bhumi is filled with correct knowledge of Tathata, so it is called Jnanendriya (knowing faculty). The other nine bhumis can be inferred by analogy. Before the Dashabhumi (Cloud of Dharma Ground), obstacles have not been completely eliminated, so knowledge is not clear. In the Buddha-bhumi, obstacles have been completely eliminated, so knowledge is clear, hence it is called Krtavindriya (faculty of complete knowledge). The old saying 'desiring to know faculty' and 'also knowing the knowing faculty' do not conform to the original Sanskrit meaning. Another interpretation is that the conduct before the bhumi, and before the first bhumi emerges from true contemplation, all belong to the position of Anajnatakajnanendriya. This treatise now cites the preliminary expedient, so it establishes the initial faculty based on the pre-bhumi. After the first bhumi emerges from contemplation, it belongs to the second faculty, so it establishes the second faculty in the Adhyashaya-bhumi, etc. Now, according to the principles of the Vijnaptimatrata-siddhi (Treatise on the Establishment of Consciousness-Only), the initial Darshana-marga also belongs to the initial faculty, but because the time is short, it is omitted. Twelve, explaining the three perfections. Jing Shi and others say that learning has three perfections, which are the same as in the Hinayana treatises. Therefore, the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) says: 'Or the fruit of the learner is perfect, or the faculty is perfect, or the correct reception is perfect, or all three are perfect.' The non-learner has no imperfect fruit, so the perfection of the fruit is not mentioned, because it is said in contrast to the imperfect. Although the Ashta Vimoksha (Eight Liberations) are mentioned, it actually refers to the Nirodha-samapatti (Cessation Attainment), which is called Dhyana-paripurna (perfection of meditation). Question: The fruit is divided into learner and non-learner. Among the three perfections of the learner's fruit, the Anagamin (Non-Returner) is specially established as the perfection of the fruit. Dhyana is divided into with-mind and without-mind, and Karuna-samjna (compassionate perception) is specially established as perfect in the with-mind Dhyana. The faculty has six differences, and the fifth should be established as perfect in the dull faculty. Explanation: When obtaining the Anagamin fruit

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永不退失故。立學果滿。悲想有心定中。雖復滿。無始雖得。還復退失不定。不說滿。第五種姓亦有退滿。本種有永失義。故並不立滿。基云。諸是學中為論。問中約學為問故也。此三並別有體性。如根滿初二果亦得。定滿要斷第三禪已下惑種盡故得滅定方得。果滿即唯斷欲九品上地一品未斷即得。無學亦有三別體。一根滿二定滿三果滿。即一切者是。此中果滿不可例言。定通有心無心。無心得已方得定滿。果通有學無學。無學得已成果滿。以定中無心定為熏故。果障見道障為熏故。十三釋經中根不調等五句。先問后答。答中有三。初解諸根不調。二明由根不調能引眾苦。三明善調伏者引諸快樂。前中由心四因緣名根不調伏者。此總標也。下別釋。先反解四調。謂乃至令不縱逸者。由聞思慧簡擇得失。于境制根。是一因緣。若應縱者乃至令不現起者。久防護根。多生勞倦。暫縱取境。而護煩惱不令現起。是第二因緣。斷對治力下至為性無著者。由彼修慧斷對治力。是等三緣。為性煩惱不復現行者。是第四緣。次順解不調。不調是總。不守等四。釋不調意。下通結調。又解。不守等四。如次配簡擇力等四因也。引苦引樂。文相可知。辨證得竟。第四辨相攝中分六。初明三界有情攝十四根非十四攝三。十四根者。除信等五

【現代漢語翻譯】 現代漢語譯本 因永不退失的緣故，才能確立學習並最終圓滿。即使在有悲傷想法的有心定中，即使達到了圓滿，無始以來所獲得的成就，仍然會退失不定，所以不能說是圓滿。第五種姓也有退失圓滿的情況。本種姓具有永恒失去的含義，因此不設立圓滿。窺基法師說：『這些都是在學習中討論的，提問是圍繞學習而提出的。』這三種圓滿各自具有不同的體性。例如，根圓滿類似於初果和二果的獲得。定圓滿需要斷除三禪以下的迷惑種子才能獲得滅盡定才能得到。果圓滿僅僅是斷除欲界九品，上界一品未斷除即可獲得。無學也有三種不同的體性：一、根圓滿；二、定圓滿；三、果圓滿。即指一切。這裡果圓滿不能用定圓滿來類比。定圓滿包括有心和無心。只有獲得無心定才能得到定圓滿。果圓滿包括有學和無學。無學獲得后才能成就果圓滿。因為定中以無心定作為熏習的緣故。果圓滿以障礙見道的障礙作為熏習的緣故。 十三、解釋經文中『根不調』等五句。先提問后回答。回答中有三部分。首先解釋諸根不調。其次說明由於根不調能引發各種痛苦。第三說明善於調伏諸根能帶來各種快樂。前面部分中，由於心的四種因緣導致諸根不調伏。這是總的標示。下面分別解釋。首先反過來解釋四種調伏。即『乃至令不縱逸』，通過聽聞、思考的智慧來簡擇得失，從而約束諸根，這是第一種因緣。『若應縱者乃至令不現起』，長期防護諸根，多次產生勞累，暫時放縱諸根去接觸外境，但保護煩惱不讓它現起，這是第二種因緣。『斷對治力下至為性無著者』，通過修習的智慧斷除對治的力量，這是第三種因緣。『為性煩惱不復現行者』，這是第四種因緣。其次順著解釋不調。不調是總的，『不守』等四種是解釋不調的含義。下面總的總結調伏。又解釋，『不守』等四種，依次對應簡擇力等四種因緣。引發痛苦和引發快樂，文句的含義可以理解。辨別和證明完畢。第四、辨別相攝中分為六部分。首先說明三界有情包含十四根，而不是十四根包含三界有情。十四根是指，除了信等五根。

【English Translation】 English version Because of never regressing, one can establish learning and ultimately achieve fulfillment. Even in mindful concentration with sorrowful thoughts, even if fulfillment is attained, the achievements gained from beginningless time can still regress and be uncertain, so it cannot be called fulfillment. The fifth gotra (lineage) also has the possibility of regressing from fulfillment. This gotra has the meaning of eternal loss, so fulfillment is not established. Master Kuiji said: 'These are all discussed in the context of learning, and the questions are raised around learning.' These three types of fulfillment each have different natures. For example, root fulfillment is similar to the attainment of the first and second fruits. Samadhi (concentration) fulfillment requires the eradication of the seeds of delusion below the third dhyana (meditative absorption) to attain nirodha-samapatti (cessation of consciousness) to be obtained. Fruit fulfillment is merely the eradication of the nine grades of desire realm, and can be obtained even if one grade of the upper realm has not been eradicated. The state of no-more-learning (arhatship) also has three different natures: 1. Root fulfillment; 2. Samadhi fulfillment; 3. Fruit fulfillment. This refers to everything. Here, fruit fulfillment cannot be compared to samadhi fulfillment. Samadhi fulfillment includes both mindful and mindless states. Only by obtaining mindless samadhi can one obtain samadhi fulfillment. Fruit fulfillment includes both learners and non-learners. Only after a non-learner obtains it can they achieve fruit fulfillment. This is because in samadhi, the mindless samadhi serves as the cause of conditioning. Fruit fulfillment takes the obstacles to the path of seeing as the cause of conditioning. Thirteen, explaining the five phrases in the sutra such as 'roots are not harmonized'. First ask, then answer. There are three parts to the answer. First, explain the disharmony of the roots. Second, explain that disharmony of the roots can lead to various sufferings. Third, explain that skillful taming of the roots can bring various happinesses. In the previous part, the disharmony of the roots is caused by the four conditions of the mind. This is the general indication. The following explains them separately. First, explain the four types of taming in reverse. That is, 'even to the point of not letting them run wild', using the wisdom of hearing and thinking to discern gains and losses, thereby restraining the roots, this is the first condition. 'If they should be let loose, even to the point of not letting them arise', protecting the roots for a long time, generating fatigue many times, temporarily letting the roots contact external objects, but protecting afflictions from arising, this is the second condition. 'Cutting off the power of antidotes down to the point of having no attachment to nature', using the wisdom of cultivation to cut off the power of antidotes, this is the third condition. 'Afflictions of nature no longer arise', this is the fourth condition. Second, explain the disharmony in order. Disharmony is general, 'not guarding' and the other four explain the meaning of disharmony. The following summarizes the taming in general. Also explain, 'not guarding' and the other four, correspond to the four conditions such as the power of discernment in order. Causing suffering and causing happiness, the meaning of the sentences can be understood. The distinction and proof are completed. Fourth, the distinction of inclusion is divided into six parts. First, explain that sentient beings in the three realms include the fourteen roots, rather than the fourteen roots including sentient beings in the three realms. The fourteen roots refer to, except for the five roots of faith, etc.

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三無漏八。余有十四。是生死依故。毗曇但說九根為生死依。謂七色意命。十四根不攝扶根五塵。色蘊總蘊全。行蘊中非根之法是三聚有情非根所攝。二俱不攝者。外五塵非情色法。二明五受更互相攝。三明覺品攝信等五根五根不攝覺品。中六謂八正中正語業命。七覺支中喜安舍。開或為三。謂正語業命。添喜安舍為一。足喜安舍即但有四。若爾。八正中正思惟。于信等五根何根中攝。而文不說。答。正思是尋。尋者是假。以慧為體。基云。以此文準正思惟。雖發語言加行。不同小乘是尋。今取所依慧為體。四明三無漏根攝信等五。五不攝三無漏中四。五明九遍知體與二十二根各不相攝。以遍知即是三界見修惑業盡擇滅無為之體。遍智者智也。無為從因為名。舊名斷智。斷是智果。故名斷智。小論云得無漏斷得。及闕第一有滅雙因越果故。立九遍知今此文中略舉二緣。一由通達諦理斷見惑故。立六遍知。二由斷修惑永度界故。立三遍知。此即總明廢立。次別辨二因。先辨初因以立遍知。略作二句。初云由相同分界不同分故立二遍知者。謂欲界苦集是一物故名相同分。不與上界合立故名界不同分。是初遍知也。以其上二界苦集一物名相同分。二界合立一斷知故名界同分。論主略語。故云及同分。是第二遍知也。問大乘道

【現代漢語翻譯】 現代漢語譯本 三無漏根（指未知當知根、已知根、具知根）不包含其他根。其餘十四根（指眼根、耳根、鼻根、舌根、身根、女根、男根、意根、樂根、苦根、喜根、憂根、舍根、命根）是生死輪迴的所依。毗曇宗只說九根為生死所依，即七色根（指眼根、耳根、鼻根、舌根、身根、女根、男根）、意根和命根。十四根不包括扶根（指樂根、苦根、喜根、憂根、舍根）和五塵（指色、聲、香、味、觸）。色蘊是完全包含的蘊，行蘊中非根的法是三聚有情（指欲界、色界、無色界）非根所包含的。兩者都不包含的是外五塵，不是**法。 二，說明五受（指樂受、苦受、喜受、憂受、舍受）互相包含。 三，說明覺品（指七覺支）包含信等五根（指信根、精進根、念根、定根、慧根），五根不包含覺品。其中六個是指八正道中的正語、正業、正命，以及七覺支中的喜、安、舍。展開來說可以分為三個，即正語、正業、正命，加上喜、安、舍為一組。如果把喜、安、舍合併爲一個，就只有四個。如果這樣，八正道中的正思惟，在信等五根中屬於哪個根呢？而文中沒有說明。回答：正思惟是尋，尋是假立的，以慧為本體。基法師說：以此文來看，正思惟雖然引發語言行為，但不同於小乘的尋，現在取其所依的慧為本體。 四，說明三無漏根包含信等五根。 五，不包含三無漏根中的四個（這裡可能指某種分類或狀態，原文不明確）。 五，說明九遍知體（指九種智慧的認知）與二十二根各自不互相包含。因為遍知就是三界（指欲界、色界、無色界）見惑、修惑、業盡的擇滅無為的本體。遍智就是智慧。無為是從因上立名，舊譯為斷智。斷是智的果，所以名為斷智。《小論》說得到無漏斷得，以及缺少第一有滅的雙因，超越了果，所以立九遍知。現在這篇文章中簡略地舉出兩個緣由。一是由於通達真諦的道理，斷除見惑，所以立六遍知。二是由於斷除修惑，永遠脫離三界，所以立三遍知。這總的說明了廢立（指建立和廢除）。接下來分別辨析兩個原因。先辨析初因以建立遍知，簡略地分為兩句。第一句說，由於相同分和界不同分，所以建立二遍知。意思是說，欲界的苦和集是一物，所以名為相同分。不與上界合併建立，所以名為界不同分。這是初遍知。因為上二界（指色界、無色界）的苦和集是一物，名為相同分，二界合併建立一個斷知，所以名為界同分。論主簡略地說，所以說及同分。這是第二遍知。問：大乘的道……

【English Translation】 English version The three non-outflow roots (Anajñātakajñāsyāmīndriya, Ajñendriya, Ajñātāvīndriya) do not include other roots. The remaining fourteen roots (eye, ear, nose, tongue, body, female, male, mind, pleasure, pain, joy, sorrow, equanimity, and life) are the basis of birth and death. The Abhidharma school only says that nine roots are the basis of birth and death, namely the seven sense bases (eye, ear, nose, tongue, body, female, male), the mind base, and the life base. The fourteen roots do not include the supporting roots (pleasure, pain, joy, sorrow, equanimity) and the five dusts (form, sound, smell, taste, touch). The form aggregate is a completely included aggregate, and the non-root dharmas in the activity aggregate are included in the three realms of sentient beings (desire realm, form realm, formless realm) that are not included by the roots. What is not included by both are the external five dusts, which are not ** dharmas. Second, it explains that the five feelings (pleasure, pain, joy, sorrow, equanimity) contain each other. Third, it explains that the Bodhipakṣa dharmas (the seven factors of enlightenment) include the five roots of faith, etc. (faith, vigor, mindfulness, concentration, wisdom), and the five roots do not include the Bodhipakṣa dharmas. Six of them refer to right speech, right action, and right livelihood in the Eightfold Path, and joy, tranquility, and equanimity in the seven factors of enlightenment. Expanding on this, it can be divided into three, namely right speech, right action, and right livelihood, plus joy, tranquility, and equanimity as a group. If joy, tranquility, and equanimity are combined into one, there are only four. If so, which of the five roots of faith, etc., does right thought in the Eightfold Path belong to? And the text does not explain. Answer: Right thought is investigation, and investigation is provisional, with wisdom as its essence. Master Ji said: According to this text, although right thought initiates verbal behavior, it is different from the investigation of the Hinayana, and now it takes the wisdom on which it depends as its essence. Fourth, it explains that the three non-outflow roots include the five roots of faith, etc. Fifth, it does not include four of the three non-outflow roots (this may refer to a certain classification or state, the original text is unclear). Fifth, it explains that the nine knowledges (nine kinds of wisdom cognition) and the twenty-two roots do not contain each other. Because knowledge is the essence of the cessation of afflictions of views, afflictions of cultivation, and exhaustion of karma in the three realms (desire realm, form realm, formless realm). Wisdom is wisdom. Non-action is named from the cause, and was formerly translated as cessation wisdom. Cessation is the result of wisdom, so it is called cessation wisdom. The Little Treatise says that one obtains non-outflow cessation, and lacks the dual cause of the first existence and cessation, surpassing the result, so nine knowledges are established. Now this article briefly cites two reasons. One is because of understanding the truth, cutting off the afflictions of views, so six knowledges are established. The second is because of cutting off the afflictions of cultivation and permanently escaping the three realms, so three knowledges are established. This generally explains the establishment and abolition (referring to establishment and abolition). Next, analyze the two reasons separately. First, analyze the initial cause to establish knowledge, briefly divided into two sentences. The first sentence says that because of the same division and different realm divisions, two knowledges are established. It means that the suffering and accumulation of the desire realm are one thing, so it is called the same division. It is not combined with the upper realm to establish it, so it is called the different realm division. This is the initial knowledge. Because the suffering and accumulation of the upper two realms (form realm, formless realm) are one thing, it is called the same division, and the two realms are combined to establish one cessation knowledge, so it is called the same realm division. The author briefly said, so it is said and the same division. This is the second knowledge. Question: The path of Mahayana...

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理。苦未必集。如羅漢后蘊是苦非集。何故苦集體相名同分耶。此有二解。一云。據隨轉理門作如是解。如備師說。二云相同分者有二義。一同有漏相。二同有為相。故云同分。滅道二諦雖同無漏。而無第二同。故不名同分。次云相不同分界不同分及同分故云四遍知者。謂欲界滅道其體有異。名相不同分。即于欲界滅道二諦惑盡各立遍知。名界不同分。及同分者。此言略也。具之而言相不同分及界同分。謂上二界滅道諦殊名相不同分。二界合立名界同分。即于滅道各立遍知。故云四。次辨后因。如其次第度三界故。立三遍智。基云。此中或二。謂預流者。超越取第四果者。或三。謂超越不還人。后離色無色慾故。或四。謂預流者次第取。后離三界欲故。大乘中見道唯一品。所以如此或五者。即預流四諦為四。大乘亦不須分。界地別時但一諦為一剎那故。或四超越取阿羅漢果故五。或六者。即見道二乘通有三心。修道有三故。或七今見道四諦修道三。故七。或九。如文。隨順理門或十。如十地諦。此中無一者八者。六明百四十不共佛法與二十二根相攝通塞。言諸相隨好舌根及四根依處攝等者。如來雖有三十二相八十隨好。與二十二根相攝。但是一根所謂舌根。謂說如來得上味相。目紺青色。約彼眼根取扶根塵。馬陰藏相

【現代漢語翻譯】 現代漢語譯本 理。苦未必是集諦（Samudaya，苦的根源）。例如，阿羅漢（Arhat，已證涅槃的聖人）的后蘊（最後的五蘊）是苦，但不再是集諦。為什麼苦諦和集諦的體相和名稱卻被稱為『同分』呢？ 對此有兩種解釋。第一種說法是，根據隨轉理門（根據事物相隨轉變的道理）來解釋。如備師所說。第二種說法是，『相同分』有兩種含義：一是同爲有漏相（具有煩惱和業力的狀態），二是同爲有為相（由因緣和合而成的狀態）。因此稱為『同分』。滅諦（Nirodha，寂滅解脫的真理）和道諦（Marga，通往寂滅解脫的道路）雖然同爲無漏（沒有煩惱和業力），但沒有第二種相同的屬性，所以不稱為『同分』。 接下來是『相不同分、界不同分及同分，所以稱為四遍知』。意思是說，欲界的滅諦和道諦，其體性各不相同，稱為『相不同分』。因此，對於欲界的滅諦和道諦，各自斷盡迷惑，就各自建立遍知，稱為『界不同分』。以及『同分』，這裡省略了部分內容。完整地說，是『相不同分及界同分』。意思是說，上二界（色界和無色界）的滅諦和道諦，名稱和體相不同，稱為『相不同分』。二界合起來建立，稱為『界同分』。因此，對於滅諦和道諦，各自建立遍知，所以稱為『四』。 接下來辨析後面的原因。如其次第度脫三界（欲界、色界、無色界）的眾生，所以建立三遍智（三種智慧）。窺基（Kuiji，玄奘弟子）說：『這裡或者有二，指預流果（Srotapanna，入流果）的聖者，超越次第而直接證得第四果（阿羅漢果）的聖者。或者有三，指超越次第的不還果（Anagamin，不還果）的聖者，因為他們之後就離開了色界和無色界。或者有四，指預流果的聖者次第證得，之後離開了三界的慾望。』 大乘佛教中，見道（初見真理的階段）只有一種品類。所以，或者有五種，即預流果的四諦（苦、集、滅、道）為四，大乘佛教也不需要再分，因為界地不同時，只以一諦為一剎那。或者有四種，指超越次第而證得阿羅漢果。或者有六種，即見道中聲聞乘和緣覺乘共通有三心，修道有三心。或者有七種，即現在見道有四諦，修道有三心，所以有七種。或者有九種，如經文所說。隨順理門，或者有十種，如十地（菩薩修行的十個階段）的諦理。 這裡沒有一和八兩種情況。下面說明一百四十種不共佛法（只有佛才具有的功德）與二十二根（生理和心理功能）的相攝通塞關係。『諸相隨好、舌根及四根依處攝等』，意思是說，如來雖然有三十二相和八十隨好，與二十二根相攝，但主要是一種根，即舌根。這是因為說如來具有得上味相（品嚐美味的能力）。眼睛的紺青色，是就眼根取扶根塵（眼根所依賴的物質）。馬陰藏相（男性生殖器隱藏於體內）

【English Translation】 English version The principle. Suffering (Dukkha) is not necessarily accumulation (Samudaya, the origin of suffering). For example, the later aggregates (the final five skandhas) of an Arhat (one who has attained Nirvana) are suffering, but no longer accumulation. Why are the characteristics and names of suffering and accumulation called 'same division'? There are two explanations for this. The first explanation is based on the principle of following transformation (the principle of things changing accordingly). As Bhavyaviveka said. The second explanation is that 'same division' has two meanings: one is the same as having defilements (a state with afflictions and karma), and the other is the same as being conditioned (a state created by causes and conditions). Therefore, it is called 'same division'. Although cessation (Nirodha, the truth of cessation) and the path (Marga, the path to cessation) are both without defilements, they do not have a second identical attribute, so they are not called 'same division'. Next is 'different divisions in characteristics, different divisions in realms, and same division, so they are called fourfold knowledge'. It means that the cessation and path of the desire realm have different natures, called 'different divisions in characteristics'. Therefore, for the cessation and path of the desire realm, each exhausting delusions, each establishes knowledge, called 'different divisions in realms'. And 'same division', here some content is omitted. To say it completely, it is 'different divisions in characteristics and same division in realms'. It means that the cessation and path of the upper two realms (form realm and formless realm) have different names and characteristics, called 'different divisions in characteristics'. The two realms are combined to establish, called 'same division in realms'. Therefore, for cessation and path, each establishes knowledge, so it is called 'four'. Next, analyze the later reasons. In order to liberate beings from the three realms (desire realm, form realm, formless realm) in order, three kinds of wisdom are established. Kuiji (a disciple of Xuanzang) said: 'Here there may be two, referring to the Srotapanna (stream-enterer), who transcends the order and directly attains the fourth fruit (Arhat). Or there are three, referring to the Anagamin (non-returner) who transcends the order, because they will leave the form realm and formless realm later. Or there are four, referring to the Srotapanna who attains in order, and then leaves the desires of the three realms.' In Mahayana Buddhism, the path of seeing (the stage of first seeing the truth) has only one category. Therefore, there may be five types, that is, the four noble truths (suffering, accumulation, cessation, path) of the Srotapanna are four, and Mahayana Buddhism does not need to divide them further, because when the realms are different, only one truth is one moment. Or there are four types, referring to attaining Arhatship by transcending the order. Or there are six types, that is, the Sravaka and Pratyekabuddha vehicles in the path of seeing have three minds in common, and the path of cultivation has three minds. Or there are seven types, that is, now the path of seeing has four truths, and the path of cultivation has three minds, so there are seven types. Or there are nine types, as the scriptures say. According to the principle of reason, there may be ten types, such as the truths of the ten bhumis (ten stages of Bodhisattva practice). There are no one and eight cases here. The following explains the relationship between the one hundred and forty unique Buddha dharmas (merits possessed only by the Buddha) and the twenty-two faculties (physiological and psychological functions). 'The minor marks, the tongue faculty, and the places where the four faculties depend, etc.', means that although the Tathagata has thirty-two major marks and eighty minor marks, they are related to the twenty-two faculties, but mainly one faculty, that is, the tongue faculty. This is because it is said that the Tathagata has the mark of obtaining the best taste (the ability to taste delicious food). The dark blue color of the eyes is to take the supporting root dust (the material on which the eye root depends) from the eye root. The hidden horse genitals (male genitals hidden in the body)

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。即約男根取扶根塵。出舌覆面遍大千界等。取彼舌根扶根之塵。如說頂上肉髻。眉間白毫。足下安平。臆如師子。垂手過膝。七處圓滿。足踉趺高如鹿王膞。身毛上靡。一孔一毛。有千輻輪。面板金色等。並舉身根取扶根塵。隨好依相。是故相好雖復眾多。但是舌根及以四根依處所攝。十力是慧根及具知根者。道理十力非唯是慧。亦取同時信等五根。以慧照境功能。故偏言慧。十力居無學位故。攝具知根。四無畏。五根及即此一具知根攝。如無畏。不護亦然。皆用信等及具知根為體。及不護無畏通約五根出體者。無強弱故。皆以為體。或影略門。三種念住非根所攝等者。如來畏中有聞佛說心生歡喜。佛心無貪。聞說生謗。佛心無瞋。或有一眾亦信亦謗。佛心二等俱無貪瞋。於此三眾平等無二故。以信等五根及具知根所引無貪無瞋二善為性。無癡或通或局唯于處中者生故。大悲及至非根所攝者。此文即證別境五中慧數之外。別有無癡無忘失法。如力。一切種妙智亦爾。永斷習氣非根所攝等者。即是擇滅無為永斷習氣。下問答辨煩惱粗重。羅漢永斷有何未斷斷名如來答異熟品粗重唯如來斷者。景疏云。煩惱雖斷。猶有煩惱餘勢剛強粗重。住阿賴耶異熟識中。能令二乘三業有失。雙足擲撫。林中嗢嗼等。補闕云。諸種子異

熟上有闇礦性名粗重也。基云。法執種子。四無記中異熟品攝。品言品類。是異熟種故。此佛地論解。今由有此粗重名異熟品粗重。如來永斷。第五辨四食中。文有九別。初辨食類數及解食義。將欲釋文。先辨其義。對治第五云。云何食。幾是食。為何義故觀食耶。謂變壞故有變壞者。境界故有境界者。希望故有希望者。取故有取者。是食義。初是段食。由變壞時長養根大二是觸食。由依可愛境觸攝益所依故。三是思食。由系意希望可愛事力攝益所依故。四是識食。由阿賴耶識執持力身得住故。所以者何。若離此識所依止身便爛壞故。三蘊十一界五處一分是食。解云。觸思通漏無漏。但取有漏。意界中通攝無漏。賴耶即是意界中有漏為識食。如大地獄中香味觸等皆非是食。鐵凡洋銅增苦。不能攝益。故非食。不同小論鐵丸洋銅雖復增苦。以壞飢渴。亦名為食。此論六十六云。若粗段食。五趣皆有。餘四趣中香味觸三。若正死。食變壞。次云養得名為食。若其不為有情所食。唸唸謝滅並非段食。不同小論欲界一切香味觸皆是食者。故云一分。文中有二。初明頭數及義。后明分齊。前中舉經以發二門。云何食者。問食體數。云何長養諸根大種者。問其食義下答二問可知。下明分齊。段食入腹不資非食。即類苦觸。及以憂苦

【現代漢語翻譯】 現代漢語譯本 『熟上有闇礦性名粗重也』（『熟上』指成熟的果報，『闇礦性』指潛在的煩惱，『粗重』指身心的沉重感）。基（窺基大師）解釋說，這是『法執種子』（對佛法的執著所產生的種子）。屬於『四無記』（非善非惡的四種心理狀態）中的『異熟品』（由業力成熟而產生的果報）。『品』指品類，因為是異熟的種子。這是《佛地論》的解釋。現在因為有這種粗重，所以稱為『異熟品粗重』。如來（佛）已經永遠斷除了這種粗重。 第五部分辨析『四食』（四種維持生命的方式）中，經文有九個方面的區別。首先辨析食的種類數量以及解釋食的含義。在解釋經文之前，先辨析其含義。對治第五中說：『什麼是食？有幾種食？爲了什麼緣故要觀察食？』回答是：因為有變壞，所以有變壞者；因為有境界，所以有境界者；因為有希望，所以有希望者；因為有取，所以有取者。這就是食的含義。第一種是『段食』（通過咀嚼吞嚥攝取的食物），因為變壞時能夠滋養根身（身體的各個器官和大種（地、水、火、風四大元素））；第二種是『觸食』（通過感官接觸外境所獲得的滋養），因為依靠可愛的境界接觸，從而攝取利益所依（身體）；第三種是『思食』（通過意念思維所獲得的滋養），因為繫念希望可愛的事物，憑藉這種力量來攝取利益所依（身體）；第四種是『識食』（通過阿賴耶識（根本識）的執持力量，使身體得以存在），為什麼這樣說呢？如果離開這個識所依止的身體，就會腐爛壞掉。 三蘊（受、想、行三種心理活動）、十一界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸五境，共十一界）、五處（眼、耳、鼻、舌、身五根）的一部分是食。解釋說：觸、思通於有漏和無漏，但這裡只取有漏。意界中通攝無漏。阿賴耶識就是意界中的有漏，作為識食。例如大地獄中的香味觸等都不是食，鐵丸洋銅只會增加痛苦，不能攝取利益，所以不是食。這與小乘論典中認為鐵丸洋銅雖然增加痛苦，但因為能夠解除飢渴，也稱為食的觀點不同。此論（指《瑜伽師地論》）第六十六卷說：如果粗糙的段食，五趣（地獄、餓鬼、畜生、人、天）都有。其餘四趣中只有香味觸三種。如果正死，食就會變壞。接著說，養得才能稱為食，如果不能被有情所食，唸唸謝滅，就不是段食。這與小乘論典中認為欲界的一切香味觸都是食的觀點不同，所以說是一部分。經文中有兩部分，首先說明頭數和含義，然後說明分齊（界限）。前面一部分中，引用經文來開啟兩個方面：『什麼是食？』是問食的體數；『如何長養諸根大種？』是問食的含義。下面的回答可以知道這兩個問題。下面說明分齊，段食進入腹中不能滋養就不是食，就像苦觸以及憂苦一樣。

【English Translation】 English version 'Shu shang you an kuang xing ming cu zhong ye' ('Shu shang' refers to mature karmic retribution, 'an kuang xing' refers to latent afflictions, 'cu zhong' refers to the heaviness of body and mind). Ji (Master Kuiji) explains that this is the 'seed of attachment to Dharma' (the seed produced by attachment to the Buddha's teachings). It belongs to the 'Vipaka category' (the retribution produced by karmic force) among the 'Four Indeterminate' (four kinds of mental states that are neither good nor evil). 'Category' refers to types, because it is a seed of Vipaka. This is the explanation in the Buddhabhumi Sutra Shastra. Now, because there is this heaviness, it is called 'Vipaka category heaviness'. The Tathagata (Buddha) has permanently severed this heaviness. In the fifth part, in analyzing the 'Four Kinds of Food' (four ways of sustaining life), there are nine distinctions in the text. First, analyze the types and number of foods, and explain the meaning of food. Before explaining the text, first analyze its meaning. In the fifth section on antidotes, it says: 'What is food? How many kinds of food are there? For what reason should we contemplate food?' The answer is: Because there is change and decay, there is a changer and decayer; because there is a realm, there is a realmer; because there is hope, there is a hoper; because there is taking, there is a taker. This is the meaning of food. The first is 'coarse food' (food taken through chewing and swallowing), because it can nourish the roots (the various organs of the body) and the Mahabhutas (the four great elements of earth, water, fire, and wind) when it changes and decays; the second is 'contact food' (nourishment obtained through sensory contact with the external world), because it relies on contact with lovely realms, thereby taking benefit from what is relied upon (the body); the third is 'thought food' (nourishment obtained through mental thinking), because it is connected to hoping for lovely things, relying on this power to take benefit from what is relied upon (the body); the fourth is 'consciousness food' (the body is able to exist through the holding power of the Alaya consciousness (fundamental consciousness)), why is this so? If the body that this consciousness relies on is left, it will rot and decay. The three Skandhas (the three mental activities of feeling, perception, and volition), the eleven Dhatus (the six sense organs of eye, ear, nose, tongue, body, and mind, and the five sense objects of form, sound, smell, taste, and touch, totaling eleven Dhatus), and a portion of the five Ayatanas (the five sense organs of eye, ear, nose, tongue, and body) are food. The explanation is: contact and thought are common to both defiled and undefiled, but here only the defiled is taken. The mind Dhatu encompasses both defiled and undefiled. The Alaya consciousness is the defiled within the mind Dhatu, serving as consciousness food. For example, the smells, tastes, and touches in the great hells are not food. Iron balls and molten copper only increase suffering and cannot take benefit, so they are not food. This differs from the view in the Hinayana scriptures that iron balls and molten copper, although increasing suffering, are also called food because they can relieve hunger and thirst. This treatise (referring to the Yogacarabhumi Shastra) says in the sixty-sixth volume: If it is coarse food, all five realms (hell, hungry ghosts, animals, humans, and gods) have it. Only the three of smell, taste, and touch are in the other four realms. If one dies, the food will decay. It then says that only what is nourished can be called food. If it cannot be eaten by sentient beings and ceases to exist moment by moment, it is not coarse food. This differs from the view in the Hinayana scriptures that all smells, tastes, and touches in the desire realm are food, so it is said to be a portion. There are two parts in the text, first explaining the number and meaning, and then explaining the limits. In the first part, the scriptures are cited to open up two aspects: 'What is food?' is asking about the number of food bodies; 'How do you nourish the roots and Mahabhutas?' is asking about the meaning of food. The answers below can reveal these two questions. Below, the limits are explained. Coarse food that enters the abdomen but cannot nourish is not food, just like painful contact and suffering.

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相應思。及無漏識等亦非食。二辨四食資養次第。段食作事先攝益識。識強盛故能資根大亦令強盛。言觸能攝受若喜若樂若舍一分等者。景雲。文意唯取有漏喜樂舍觸為食。攝三受展轉資識。識復長養根大。名為觸食。除無漏觸及苦觸。故言一分。備云。準隨轉理。既取觸為觸貪。當知並取六識為識食體。依真實理門。六識名觸食。可引攝論。基云。觸取六識為體。此俱觸能攝受喜樂二受全及舍一分。攝益者。滋長義。憂苦違損非攝益。舍通善惡果。今取善果舍故。故言一分。或舍通欣戚未。今取喜樂未生者。故言一分。有云由此故知取觸數為觸食體。此不成解。違對法故。又此隨順理門。攝論云觸食屬六識。今準唯識論。義同景師。意思乃至諸根大種者。景雲。起染不染希求之時不越世法。名正方便。基云。此攝益識者。此意俱受亦通喜樂舍三。然以喜相粗。所以偏說。或唯舉欲界多分語。然上界亦通有樂故。舍下雖有小而不論。如是三食攝益其識等者。觸食思食通緣現未境生。前言思食緣未來境者。據緣全未得境。故名緣未來。三辨識與意根為食。景雲。前言三食益識識復長養根大。然則四食長養五色根及意根。故復問言云何識與意根為食。答意識食由段思觸三食資持所任持力。識體增盛能作意根。前前生后為增

【現代漢語翻譯】 現代漢語譯本 相應地，無漏識等也不是食物。二、辨析四食資養的次第。段食（Kavāḷikāra，指粗細食物）的作用是首先攝益於識。因為識強盛的緣故，能夠資養諸根和大種（Mahābhūta，四大元素），也令其強盛。所說的觸（Sparśa，感覺）能夠攝受若喜若樂若舍一分等，景雲法師解釋說，文中的意思是隻取有漏的喜、樂、舍觸作為食物。攝取這三種感受，輾轉資養識，識又增長滋養諸根和大種，這被稱為觸食。除去無漏觸以及苦觸，所以說『一分』。備云法師說，按照隨轉理，既然取觸為觸貪，應當知道並取六識為識食的本體。依據真實理門，六識名為觸食，可以引用《攝大乘論》。窺基法師說，觸取六識為體。此俱觸能夠攝受喜樂二受的全部以及舍受的一部分。攝益的意思是滋長。憂苦違背損害，不是攝益。舍通於善惡果，現在取善果舍，所以說『一分』。或者舍通於欣戚未，現在取喜樂未生者，所以說『一分』。有人說由此可知取觸數為觸食的本體，這種理解不成立，因為違背《對法論》。又此隨順理門，《攝大乘論》說觸食屬於六識。現在依據《唯識論》，義同於景雲法師。意思是乃至諸根大種，景雲法師說，生起染污或不染污的希求之時，不超越世法，名為正方便。窺基法師說，此攝益識，此意俱受也通於喜樂舍三。然而因為喜的相狀粗顯，所以偏說。或者只是舉欲界的大部分來說，然而上界也通於有樂，舍在地獄雖然有小部分但不論。像這樣三種食物攝益其識等，觸食、思食通於緣現未境而生。前面說思食緣未來境，是根據緣全未得境來說的，所以名叫緣未來。三、辨析識與意根作為食物。景雲法師說，前面說三種食物利益識，識又增長滋養諸根和大種，那麼四食長養五色根以及意根。所以又問說，云何識與意根作為食物？回答說，意識食由段食、思食、觸食三種食物資持所任持的力量，識體增盛能夠作為意根。前前生後作為增上緣。

【English Translation】 English version Correspondingly, neither are the undefiled consciousnesses, etc., food. Second, distinguishing the order in which the four foods nourish. Corporeal food (Kavāḷikāra, referring to coarse and fine food) first benefits consciousness. Because consciousness is strong, it can nourish the roots and the great elements (Mahābhūta, the four great elements), also making them strong. What is said about contact (Sparśa, feeling) being able to embrace a portion of joy, pleasure, or equanimity, etc., is explained by Master Jingyun, who says that the meaning of the text only takes defiled joy, pleasure, and equanimity contact as food. Embracing these three feelings, they are transferred to nourish consciousness, and consciousness in turn grows and nourishes the roots and the great elements, which is called contact food. Undefiled contact and painful contact are excluded, so it is said 'a portion'. Master Bei Yun says that according to the principle of following transformation, since contact is taken as contact craving, it should be known that the six consciousnesses are also taken as the substance of consciousness food. According to the gate of true principle, the six consciousnesses are called contact food, which can be cited from the Compendium of the Mahāyāna. Master Kuiji says that contact takes the six consciousnesses as its substance. This co-occurring contact can embrace all of the feelings of joy and pleasure, and a portion of the feeling of equanimity. 'Embracing' means nourishing. Sorrow and suffering are contrary to nourishment and do not embrace. Equanimity is common to both good and bad results, but now good results are taken, so it is said 'a portion'. Or equanimity is common to both pleasant and unpleasant experiences, but now those joys and pleasures that have not yet arisen are taken, so it is said 'a portion'. Someone says that from this it can be known that taking contact numbers as the substance of contact food is not a valid understanding, because it contradicts the Abhidharma. Moreover, this follows the principle of following transformation. The Compendium of the Mahāyāna says that contact food belongs to the six consciousnesses. Now, according to the Treatise on Consciousness-Only, the meaning is the same as Master Jingyun. The meaning extends to the roots and great elements, Master Jingyun says that when defiled or undefiled desires arise, they do not transcend worldly dharmas, which is called right skillful means. Master Kuiji says that this embracing consciousness, this co-occurring feeling also includes joy, pleasure, and equanimity. However, because the characteristic of joy is coarse, it is emphasized. Or it is only speaking of the majority of the desire realm, but the upper realms also have pleasure, and although there is a small portion of equanimity in the lower realms, it is not discussed. In this way, the three foods embrace their consciousnesses, etc. Contact food and volitional food are connected to the arising of present and future objects. Earlier, it was said that volitional food conditions future objects, which is based on the fact that the entire object has not yet been obtained, so it is called conditioning the future. Third, distinguishing consciousness and the mind-root as food. Master Jingyun says that earlier it was said that the three foods benefit consciousness, and consciousness in turn grows and nourishes the roots and great elements, then the four foods nourish the five sense roots and the mind-root. So it is asked again, how are consciousness and the mind-root food? The answer is that consciousness food is supported by the power of the three foods of corporeal food, volitional food, and contact food, and the substance of consciousness increases and can act as the mind-root. The preceding gives rise to the following as a strengthening condition.

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益因。即名識體與意為食。基云。此言為欲與三受俱觸食思食名攝益。不欲取受觸二心所。由前二攝益第八故。觸段緣現在。意思緣未來故。識后明利長養。識后明利長養。故名識食。亦通取六識中長養者為論。由段食等初三食資持識故。令意根轉明盛生。四辨三法不立食。補闕云。眠夢等法。于報根大無損害故。名長養。然不能攝受別生長養根大分。故不名食。天眼雖從等至所發。乃是定中觸思食生。故食能生。長養根大。非食不能也。五辨命根不立食。命雖能任持。而四食為先。故不說。六辨食粗細。諸天所食無有漸次成於變壞。故名細。七釋經中四句。已生有情者。謂生有本有不取死有。死有不由食住故。求有有情者。即是中有。已生有情由食安住如前說者。如前食事中說也。言由三門故至依識而有者。謂由段思觸三食門故增長業惑。業惑依識即增長識。由三門至攝受餘生者。謂中有之身。由三食故增長業惑。業惑全發。五支種子牽生老死故。八辨段食作用時節。于變壞時者。墮在熟藏乃名為食。若受用時建立觸食等者。初得段食。口中咀嚼。乃至入腹未墮熟藏。未名段食。但發諸識相應觸數。建立觸食。是故段食三處所攝不立色處等。以含嚼無用。至於變壞位香等有力能損益故。或有段物已下。釋要至熟變方

【現代漢語翻譯】 現代漢語譯本 益因（增長的原因）。即名為識的自體與意為食。窺基（唐代法相宗大師）說：『此言是爲了將與三種感受俱生的觸食和思食包含在內，不打算取受、觸這兩種心所。因為前兩種食能攝益第八識（阿賴耶識）的緣故。』觸食的所緣是現在，思食的所緣是未來。識食之後，能使明瞭增長。所以名為識食。也通用於取六識中能增長者來討論。因為段食等前三種食能資助和保持識的緣故，使意根（末那識）更加明盛地產生。四、辨析三種法不立為食。補闕（對經文的補充）說：『睡眠、夢等法，對於報根（果報之根）和大種（組成物質世界的元素）沒有損害的緣故，名為長養。』然而不能攝受別的生長和長養根大之分，所以不名為食。天眼雖然是從等至（禪定）中所發，乃是在定中由觸食和思食所生，所以食能生和長養根大，不是食就不能做到。五、辨析命根不立為食。命根雖然能任持（維持生命），但四食是先決條件，所以不說。六、辨析食的粗細。諸天所食沒有漸次變化和變壞的過程，所以名為細。七、解釋經中的四句。『已生有情』，是指已經出生的眾生，包括生有（出生時的存在）和本有（生命過程中的存在），不包括死有（死亡時的存在），因為死有不由食住。『求有有情』，就是指中有（中陰身）。『已生有情由食安住如前說者』，如前面在食事中所說。『言由三門故至依識而有者』，是指由段食、思食、觸食這三種食的門徑，增長業和惑，業和惑依附於識，就增長了識。『由三門至攝受餘生者』，是指中有之身，由三種食的緣故，增長業和惑，業和惑完全發動，五支（無明、行、識、名色、六入）的種子牽引產生老死。八、辨析段食的作用時節。『于變壞時者』，是指食物墮落在熟藏（胃）中才名為食。『若受用時建立觸食等者』，是指最初得到段食，在口中咀嚼，乃至進入腹中未墮入熟藏時，還不能稱為段食，只是引發諸識相應的觸數，建立觸食。因此，段食由三處所攝，不立為色處等，因為含嚼無用，至於變壞的階段，香等才有能力損害或利益。或者說，段食要到成熟變壞的時候，才能...

【English Translation】 English version The cause of growth. That is, the self-nature of consciousness and intention are considered food. Kuiji (a master of the Faxiang school in the Tang Dynasty) said: 'This statement is to include the contact food and thought food that arise together with the three kinds of feelings, and does not intend to take the two mental functions of reception and contact. Because the first two foods can benefit the eighth consciousness (Ālaya-vijñāna).' The object of contact food is the present, and the object of thought food is the future. After consciousness food, it can make clarity grow. Therefore, it is called consciousness food. It is also commonly used to discuss those who can grow among the six consciousnesses. Because the first three foods such as coarse food can help and maintain consciousness, making the root of intention (Manas-vijñāna) produce more clearly and vigorously. Fourth, analyze the three dharmas that are not established as food. Buque (supplement to the scriptures) said: 'Sleep, dreams, and other dharmas do not harm the retribution root (the root of karmic retribution) and the great elements (the elements that make up the material world), so they are called nourishment.' However, it cannot absorb other growth and nourishment of the root elements, so it is not called food. Although the divine eye is emitted from samadhi (meditative concentration), it is born from contact food and thought food in samadhi, so food can produce and nourish the root elements, and non-food cannot do it. Fifth, analyze that the root of life is not established as food. Although the root of life can maintain (sustain life), the four foods are prerequisites, so it is not mentioned. Sixth, analyze the coarseness and fineness of food. The food eaten by the gods does not have a gradual change and deterioration process, so it is called fine. Seventh, explain the four sentences in the scriptures. 'Sentient beings who have already been born' refers to sentient beings who have already been born, including birth existence (existence at the time of birth) and original existence (existence in the life process), excluding death existence (existence at the time of death), because death existence does not depend on food. 'Sentient beings seeking existence' refers to the intermediate existence (antarābhava). 'Sentient beings who have already been born are settled by food as mentioned above' is as mentioned in the food matter above. 'The words from the three gates to relying on consciousness' means that through the three food paths of coarse food, thought food, and contact food, karma and delusion are increased, and karma and delusion are attached to consciousness, which increases consciousness. 'From the three gates to absorbing the remaining lives' means that the body of the intermediate existence increases karma and delusion due to the three foods, and when karma and delusion are fully activated, the seeds of the five branches (ignorance, action, consciousness, name and form, six entrances) lead to the production of old age and death. Eighth, analyze the time of action of coarse food. 'At the time of deterioration' refers to the food falling into the ripe storage (stomach) before it is called food. 'If contact food is established at the time of enjoyment', it means that when coarse food is first obtained, chewed in the mouth, and even enters the abdomen without falling into the ripe storage, it cannot be called coarse food, but only triggers the corresponding contact numbers of the consciousnesses to establish contact food. Therefore, coarse food is absorbed by the three places and is not established as a color place, etc., because chewing is useless, and only in the stage of deterioration can the fragrance, etc., have the ability to harm or benefit. Or, coarse food must wait until it is ripe and deteriorated before it can...

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成食用之相。九明廢立。初約法廢立。后別辨五趣有無。前中景師注云。由先業故多年得住。惑由神通亦多時住。或由業及神通離邪和合方得久住。何不立食。答意。業為正行。食為緣助緣。助中多分用者立食。通力雖助。然四食用多。故但立四。食又四食用易覺知故。又身念住觀觸。觸生受故。法念觀思。心念觀識。又一日資養故。唯此四應顯為食辨趣有無中。子注云。此據正地獄無有段食。亦邊地獄亦有段食。故六十六云。若粗段食五趣可得。此於一分各別那落迦非大那落迦。基云。此中諸地獄有諸微細風名段食。前本地尋伺地云無者。彼據重地獄。又難知故。所以不說。此處為正。第六明諸句中。文別有四。一約依身境界分別色根。或有依身轉而不依境界等者。謂有色彼同分根。雖依大種身轉。而無識來托。不能取境等故。二約一多依分別諸根或一有一依者。謂彼同分根依四大也。二依者。謂同分根依四大自分識二依也。三依者。謂意根及無色心法根在有色界有三依。一依色二依意。三依心法根乃至賴耶。亦依色及種子意根。現行心法根。無色界唯依意及心法二根也。三約苦等分別。同意諸根皆是苦諦一切皆是苦受相耶。設苦受相皆是苦諦耶。四約善等分別。文相可知。上來六明廣辨。下以半頌結前六義。上來

【現代漢語翻譯】 現代漢語譯本 呈現出食物的形態。第九部分闡明廢立（指建立和廢除某些概念或實踐）。首先，根據法則來確立和廢除。然後，分別辨析五趣（地獄、餓鬼、畜生、人、天）的有無。前中景師註解說：『由於先前的業力，（眾生）能夠長時間地居住。由於神通力的緣故，也能長時間地居住。或者由於業力和神通力相互協調，才能長久地居住。』為什麼不建立『食』（作為一種存在方式）呢？回答是：業是主要的行為，食物是輔助的因緣。在輔助的因緣中，大部分被使用的才被確立為『食』。雖然神通力也有輔助作用，但是四種食物（段食、觸食、思食、識食）被使用的更多，所以只確立了四種食物。而且，四種食物更容易被覺察。此外，身念住觀察觸，因為觸產生受；法念住觀察思；心念住觀察識。又因為（食物）是一日所需的資養，所以只有這四種食物應該被明顯地辨識為『食』。 在辨析五趣有無的部分，子注說：『這是根據真正的地獄沒有段食（粗糙的食物）而言的。也有邊地的地獄有段食。』所以第六十六卷說：『如果存在粗糙的段食，五趣是可以獲得的。』這是指一部分個別的地獄，而不是大的地獄。基（窺基大師）說：『這些地獄中有微細的風，被稱為段食。』前面《本地分·尋伺地》中說沒有段食，那是根據重大的地獄而言的，而且因為難以知曉，所以沒有說。這裡（的說法）是正確的。 第六部分闡明各種語句，文句分別有四種。第一，根據所依之身和境界來分別色根（眼、耳、鼻、舌、身）。或者有依身而轉動，但不依境界等等的，指的是有色的彼同分根（與眾生同類的根）。雖然依附於四大種之身而轉動，但是沒有識來依託，所以不能獲取境界等等。第二，根據一和多來分別各種根。或者一個根有一個所依，指的是彼同分根依附於四大。兩個所依，指的是同分根依附於四大和自己的識這兩個所依。三個所依，指的是意根和無色界的心法根有三個所依。第一依附於色，第二依附於意，第三依附於心法根，乃至阿賴耶識也依附於色和種子意根、現行心法根。無色界唯獨依附於意和心法這兩個根。第三，根據苦等等來分別。相同意義的各種根都是苦諦，一切都是苦受的相嗎？假設苦受的相都是苦諦嗎？第四，根據善等等來分別，文句的相貌可以知道。 上面六個部分廣泛地辨析，下面用半首偈頌來總結前面的六個意義。上面

【English Translation】 English version It appears as the form of edible things. The ninth section elucidates establishment and abolition (referring to establishing and abolishing certain concepts or practices). Initially, establishment and abolition are based on the law. Subsequently, the existence or non-existence of the five realms (hell, hungry ghosts, animals, humans, and gods) is separately distinguished. The former Middle View Master annotates: 'Due to previous karma, (sentient beings) can reside for a long time. Due to the power of supernatural abilities, they can also reside for a long time. Or, only when karma and supernatural abilities coordinate with each other can they reside for a long time.' Why isn't 'food' (as a mode of existence) established? The answer is: karma is the primary action, and food is an auxiliary condition. Among auxiliary conditions, those that are mostly used are established as 'food'. Although supernatural power also has an auxiliary effect, the four kinds of food (coarse food, contact food, volitional food, and consciousness food) are used more, so only the four kinds of food are established. Moreover, the four kinds of food are easier to perceive. Furthermore, mindfulness of the body observes contact, because contact produces feeling; mindfulness of the Dharma observes thought; mindfulness of the mind observes consciousness. Also, because (food) is the nourishment needed for a day, only these four kinds of food should be clearly distinguished as 'food'. In the section distinguishing the existence or non-existence of the five realms, the sub-commentary says: 'This is based on the fact that the true hells do not have coarse food. There are also borderland hells that have coarse food.' Therefore, the sixty-sixth volume says: 'If coarse food exists, the five realms can be attained.' This refers to a portion of individual hells, not the great hells. Ji (Master Kuiji) says: 'In these hells, there are subtle winds called coarse food.' The previous Local Section: Investigation Ground says that there is no coarse food, which is based on the major hells, and because it is difficult to know, it was not mentioned. This (statement here) is correct. The sixth section elucidates various sentences, and the sentences are divided into four types. First, according to the body and the realm on which they rely, the sense organs (eye, ear, nose, tongue, body) are distinguished. Or there are those that move relying on the body but not relying on the realm, etc., referring to the colored co-generic roots (roots of the same kind as sentient beings). Although they rely on the body of the four great elements and move, there is no consciousness to rely on, so they cannot obtain the realm, etc. Second, according to one and many, the various roots are distinguished. Or one root has one reliance, referring to the co-generic root relying on the four great elements. Two reliances refer to the co-generic root relying on the four great elements and its own consciousness, these two reliances. Three reliances refer to the mind-root and the mental-Dharma root in the formless realm having three reliances. The first relies on form, the second relies on mind, and the third relies on the mental-Dharma root, even the Alaya consciousness also relies on form and the seed-mind root, the manifest mental-Dharma root. The formless realm relies solely on the mind and the mental-Dharma, these two roots. Third, according to suffering, etc., they are distinguished. Are the various roots of the same meaning all truths of suffering, and is everything a form of suffering feeling? Assuming that the forms of suffering feeling are all truths of suffering? Fourth, according to goodness, etc., they are distinguished, and the appearance of the sentences can be known. The above six sections extensively distinguish, and the following half-verse summarizes the preceding six meanings. Above

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正辨二地中別抉擇訖。自下第二總分別。于中分四。初辨義差別。具足攝持一切行義具足攝持一切行義是故名蘊者。總攝三諦攝義周盡。故云具足等。欲明數數攝義。故有重重言。又解。初言是體。後言是能詮。由體如此故所以立如此名。以下準知。常能增長諸業煩惱者。此據取蘊唯攝苦集增煩惱業。是故名蘊。常有所為及速滅壞者。有所為作速滅名蘊。此通三諦。發起諸法名界等者。十八界種牽引諸法。是故名界。能生能廣等者。是能生長心心所義。故名處。由眾緣故等者。由於四緣集起滅壞故。等起理趣等者。了知諸法平等理趣。于見等事自在相應者。如眼見等自在相應也。二辨建立。則以六因次第配六善巧。景子注云。因謂所以。一者積聚是身義。知有為積聚建立於蘊。二者知眼等種子建立於界。三者知根塵是生識身者立處。四者知無明等所託之緣名縛方便。立於緣起。五者知樂從善生名勝方便。樂從不善生名劣方便。立處非處。六者知彼眼等各有增上受用之義。故建立根。基云。以假者為。則十二處是假者所依也。三顯善巧離六邪執。子注云。一知蘊無常離於常執。二執冥性自性自在天不平等因。知由十八界種是諸法正因。故離此執。三外道執我持根了境生識。由處善巧知但有根境生識。離我邪執。四彼外道

執前八萬劫生死有始。后八萬劫生死有終。由緣起善巧知彼生死無始無終。故除邪執。五處非處善巧。了正因果名凈。不正因果名不凈。能除邪執。六由根善巧。了知但有根受用境。則離外道執我受用愛非愛境所有邪執。四辨勝利。三藏自判。一知無我遣一合相二于有體法。現有自性諦實。名住自性故。便不誹謗。三自無疑惑。正法久住。四悟入緣起。即無作者性。五令慧增長了緣生故。六于善惡緣生差別當正住念。七有法隨法行故。八依正住念證善定故。九依善定故聖慧當生。十依聖慧故斷倒漏盡。景師子注。一薩迦耶見於聚執一。由六善巧分拆蘊等性相各異。便除身見一合之總。二由六善巧了知有法是諦是實。除謗有心。三由六善巧自除疑惑。乃至信增。四令聖教久住。五由有緣起善巧。悟入緣起。能了釋梵等非作者無實性計我為因名士夫等。六令慧增長如實了知。七于善不善等住念。由有法隨法行故。八以住念為依建立證定。九以定為依。聖慧當生。十依慧斷倒。基云。一除我執治一合之總等。二有法諦住故。便不誹謗。三自無疑惑。四善答他問。五令他信。六令教久住。下四即四又字。是故十也。

瑜伽論記卷第十六(之上終)

瑜伽論記卷第十六(之下)(論本五十八)

釋遁倫集撰

【現代漢語翻譯】 執著於前八萬劫，認為生死有開始；執著於後八萬劫，認為生死有終結。通過對緣起的善巧理解，可知生死無始無終，因此可以去除這種錯誤的執著。善巧地理解五處（眼、耳、鼻、舌、身）和非處（色、聲、香、味、觸），瞭解正確的因果關係，就稱為『凈』；不正確的因果關係，就稱為『不凈』。能夠去除錯誤的執著。 六種由根（眼根、耳根、鼻根、舌根、身根、意根）產生的善巧，使人瞭解只有根與境相互作用而產生的受用，從而遠離外道執著于『我』受用可愛或不可愛之境的種種邪見。四種辨別勝利的方法，依據三藏（經藏、律藏、論藏）的自判標準：一、瞭解無我，去除對五蘊和合之相的執著；二、對於有體之法，現有其自性是真實不虛的，稱為『住自性』，因此便不會誹謗；三、自身沒有疑惑，正法就能長久住世；四、領悟緣起，即無作者性；五、使智慧增長，因爲了解緣起；六、對於善惡緣起的差別，應當以正念安住。 七、因為有法隨法而行；八、依靠正念安住來證得善定；九、依靠善定，聖慧將會生起；十、依靠聖慧，斷除顛倒，漏盡煩惱。景師子註：一、薩迦耶見（身見，認為五蘊和合的身體是真實的我）在於對聚集之物執著為一體。通過六種善巧，將蘊等的性相各自分拆，便可去除對身見中『一合』的總體執著。二、通過六種善巧，瞭解有法是真實不虛的，去除誹謗有法之心。三、通過六種善巧，自身去除疑惑，乃至信心增長。四、使聖教長久住世。五、通過對緣起的善巧理解，領悟緣起，能夠了解釋梵（帝釋天和梵天）等並非作者，沒有真實自性，將『我』視為原因的稱為『士夫』等。六、使智慧增長，如實了知。七、對於善與不善等，安住于正念，因為有法隨法而行。八、以安住正念為基礎，建立證得禪定。九、以禪定為基礎，聖慧將會生起。十、依靠智慧斷除顛倒。基云：一、去除我執，治理『一合』的總體執著等。二、有法真實安住，便不會誹謗。三、自身沒有疑惑。四、善於回答他人的問題。五、使他人信服。六、使佛法長久住世。下文的四個『又』字，實際上是十個方面。 《瑜伽師地論記》卷第十六（之上終） 《瑜伽師地論記》卷第十六（之下）（論本第五十八） 釋遁倫集撰

【English Translation】 Clinging to the previous eighty thousand kalpas (aeons), one believes that birth and death have a beginning; clinging to the subsequent eighty thousand kalpas, one believes that birth and death have an end. Through skillful understanding of dependent origination (緣起), it can be known that birth and death are without beginning and without end, thus eliminating this false clinging. Skillfully understanding the five places (eye, ear, nose, tongue, body) and non-places (form, sound, smell, taste, touch), and understanding the correct cause and effect relationship, is called 'pure'; incorrect cause and effect relationship is called 'impure'. Being able to remove false clinging. The six skillful means arising from the roots (eye-faculty, ear-faculty, nose-faculty, tongue-faculty, body-faculty, mind-faculty) enable one to understand that there is only the enjoyment arising from the interaction of the root and the object, thus distancing oneself from the various wrong views of externalists who cling to 'I' enjoying the desirable or undesirable objects. The four methods of distinguishing victory, based on the self-judgment standards of the Tripitaka (三藏) (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka): 1. Understanding no-self (無我), removing the clinging to the aggregate aspect of the five skandhas (五蘊); 2. For the existing dharma (法), its inherent nature is true and not false, called 'abiding in self-nature', therefore one will not slander; 3. One has no doubts oneself, and the true Dharma (正法) can abide in the world for a long time; 4. Realizing dependent origination, that is, there is no creator nature; 5. Increasing wisdom, because of understanding dependent origination; 6. Regarding the differences between good and evil dependent origination, one should abide in right mindfulness. 7. Because one practices in accordance with the Dharma; 8. Relying on right mindfulness to attain good samadhi (善定); 9. Relying on good samadhi, noble wisdom will arise; 10. Relying on noble wisdom, cutting off perversions and exhausting outflows of defilements. Jing Shizi's commentary: 1. Sakkaya-ditthi (薩迦耶見) (belief in a self, the view that the aggregate of the five skandhas is a real self) lies in clinging to the aggregated things as one entity. Through the six skillful means, separating the characteristics of the skandhas, etc., one can remove the overall clinging to the 'one aggregate' in the view of self. 2. Through the six skillful means, understanding that the existing dharma is true and not false, removing the mind of slandering the existing dharma. 3. Through the six skillful means, one removes doubts oneself, and even increases faith. 4. Enabling the holy teachings to abide in the world for a long time. 5. Through skillful understanding of dependent origination, realizing dependent origination, one can understand that Sakra (釋) (Indra) and Brahma (梵) (Brahma) etc. are not creators, have no real self-nature, and those who regard 'I' as the cause are called 'purusha' (士夫) etc. 6. Increasing wisdom, truly knowing. 7. Regarding good and non-good etc., abiding in right mindfulness, because one practices in accordance with the Dharma. 8. Establishing the attainment of samadhi based on abiding in right mindfulness. 9. Based on samadhi, noble wisdom will arise. 10. Relying on wisdom to cut off perversions. Ji Yun: 1. Removing self-clinging, governing the overall clinging to the 'one aggregate' etc. 2. Because the existing dharma truly abides, one will not slander. 3. One has no doubts oneself. 4. Being good at answering others' questions. 5. Making others believe. 6. Making the Dharma abide in the world for a long time. The four 'also' words below are actually ten aspects. Yogacarabhumi-sastra-tika (瑜伽師地論記) Volume 16 (End of the first part) Yogacarabhumi-sastra-tika (瑜伽師地論記) Volume 16 (Second part) (Treatise text 58) Compiled by Shi Dunlun

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論本第五十八卷

上來攝抉擇分有十二段中初有七卷。合決五識身地意地已訖。自下第二有四卷。合決有尋有伺等三地。于中初結前生后。次正抉擇。后總結。就正抉擇中初雜抉擇。二正抉擇煩惱業生三種雜染。前中先辨焰摩名法王所以。后辨海咸所以。前中焰摩即本地分曰靜息王。靜息諸非也。言令憶念故遂為現彼相似身者。若有眾生殺牛。將生地獄執到法王所。焰摩作彼所殺牛告彼人言。汝先殺我所作惡業今當受於此地獄苦。令彼追憶先世惡業生悔心。故問。執到王所為當中有為死有耶。此有兩解。一言中有。二云死有。準下文云三種人生那落迦不憶宿命。故令憶念。即知前解為勝。問獄卒為當有情為非情耶。答小乘中或許有情或非有情。正理論說通情非情。今依此文自有兩解。一云。一切獄卒皆非有情。以論云如化非眾生故。二云。獄卒有二。一者焰摩使者即有情數。二者眾生業力所生。同在地獄令受苦者是非有情。此文總相說。地獄有情不造新業。理實亦造三時惡業。以有惡語綺語及以瞋等故。問余處說惡趣不造往惡趣業。以不起分別煩惱故。今何故說為令憶念故等耶。答雖復不造新總報業。而由瞋等故擊發曾造總報之業。更受惡趣總報故。此法王便令憶念而不起瞋等。下辨海咸。由水咸故至不

【現代漢語翻譯】 現代漢語譯本： 《論本》第五十八卷

上面攝抉擇分有十二段，最初七卷。合併抉擇五識身地和意地已經結束。從下面開始第二部分有四卷，合併抉擇有尋有伺等三地。其中，首先總結前面並引出後面，其次正式抉擇，最後總結。在正式抉擇中，首先是雜抉擇，二是正式抉擇煩惱、業、生三種雜染。在前面部分，先辨明焰摩（Yama，意為閻摩）被稱為法王的原因，后辨明海水鹹的原因。在前面部分，焰摩即本地分所說的靜息王。靜息諸非（意為平息各種罪惡）。說『令憶念故遂為現彼相似身者』（意為爲了讓其憶念，所以顯現相似的身形）是指，如果有眾生殺牛，將被判入地獄，被帶到法王那裡。焰摩會變成他所殺的牛，告訴那個人說：『你先前殺我所作的惡業，現在應當在此地獄受苦。』令他追憶前世的惡業，生起悔恨之心。所以問：『執到王所為當中有為死有耶？』（意為被帶到法王那裡，是在中陰身階段還是死亡之後？）對此有兩種解釋。一種說法是中陰身階段，另一種說法是死亡之後。根據下文說『三種人生那落迦不憶宿命』（意為三種人墮入地獄不記得前世的生命），爲了令其憶念，就知道前一種解釋更為合理。問：『獄卒為當有情為非情耶？』（意為獄卒是有情還是非有情？）答：小乘中或許是有情或者非有情。《正理論》說獄卒既包括有情也包括非有情。現在根據此文，有兩種解釋。一種說法是，一切獄卒皆非有情，因為論中說『如化非眾生故』（意為如同幻化出來的一樣，不是眾生）。另一種說法是，獄卒有兩種，一種是焰摩的使者，屬於有情；另一種是眾生業力所生，一同在地獄中使受苦者，是非有情。此文是總相來說。地獄有情不造新業，但實際上也造三時惡業，因為有惡語、綺語以及瞋等。問：其他地方說惡趣不造往惡趣業，因為不起分別煩惱。現在為什麼說『為令憶念故等耶？』（意為爲了讓其憶念等等？）答：雖然不造新的總報業，但由於瞋等，會擊發曾經造的總報之業，更受惡趣總報。因此法王便令其憶念，而不生起瞋等。下面辨明海水鹹的原因。由水咸故至不（意為因為水的鹹味導致不……）

【English Translation】 English version: Treatise, Volume 58

The above section on the Compendium of Determinations has twelve parts, the first seven volumes. The combined determination of the grounds of the five consciousnesses and the ground of mind is now complete. From below, the second part has four volumes, combining the determination of the three grounds of 'with investigation and with discernment' and so on. Among these, first, it summarizes the previous and introduces the following; second, it makes a formal determination; and finally, it summarizes. Within the formal determination, first, there is a mixed determination; second, there is a formal determination of the three kinds of defilements: afflictions, karma, and birth. In the first part, it first clarifies why Yama (meaning: Yama), is called the Dharma King, and then clarifies why the sea is salty. In the first part, Yama is the 'King of Quiescence' as described in the Local Section. 'Quiescence of all that is not' (meaning: pacifying all evils). The statement 'to cause recollection, therefore manifesting a similar body' refers to the fact that if a sentient being kills an ox, they will be judged to be sent to hell and brought before the Dharma King. Yama will transform into the ox that was killed and tell that person: 'You committed the evil karma of killing me, and now you must suffer in this hell.' This causes them to recall their evil karma from previous lives and generate remorse. Therefore, the question is asked: 'Being taken to the King, is it during the intermediate state or after death?' There are two explanations for this. One explanation is during the intermediate state; the other is after death. According to the following text, 'Three kinds of people are born in Naraka (hell) and do not remember their past lives,' in order to cause them to remember, we know that the former explanation is more reasonable. The question is asked: 'Are the hell guardians sentient beings or non-sentient beings?' The answer is: In the Hinayana (Small Vehicle), they may be sentient or non-sentient. The Nyāyānusāra-śāstra (Treatise on Following the Principles) says that hell guardians include both sentient and non-sentient beings. According to this text, there are two explanations. One explanation is that all hell guardians are non-sentient beings because the treatise says, 'Like a transformation, not a sentient being.' The other explanation is that there are two kinds of hell guardians: one is the messenger of Yama, who is a sentient being; the other is born from the karma of sentient beings, who together in hell cause suffering, and are non-sentient beings. This text speaks in general terms. Sentient beings in hell do not create new karma, but in reality, they also create evil karma in the three times, because there are harsh speech, frivolous speech, and anger, etc. The question is asked: Other places say that beings in evil realms do not create karma that leads to evil realms because they do not generate discriminating afflictions. Why does it now say 'to cause recollection, etc.?' The answer is: Although they do not create new general retribution karma, due to anger, etc., they will trigger the general retribution karma that they have created in the past, and further receive the general retribution of evil realms. Therefore, the Dharma King causes them to remember, without generating anger, etc. Below, it clarifies why the sea is salty. Because of the saltiness of the water, it leads to not...

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被采害者。謂由水咸陸居眾生不得入水采害。則水居蛇難。是水居者有福。又大海中至一分難得者。水咸難得即陸居一分非福。輪王出世主藏大臣以手攬海。寶隨手出。餘眾生求寶難得。故曰一分難得。次正抉擇煩惱業生。則為三段。解煩惱中有三。初解五門。次解七門。后總釋九門。就前五門中初舉章列五。次依門解釋。后結。依門中初解自性。可知。第二自性差別中間解結。中有四。初解根本煩惱。二解隨煩惱。三重解根本。四重解隨煩惱。初中有三。初舉數列名。次別解。后總分別。解薩迦耶見可知。解邊執見中心執增益者。景雲。問執常可言增益。執斷從壞事生。云何名增益耶。解云。法實無斷。故名增益。此邊執見唯分別起無有俱生者。此據見斷為言。唯除即此先世已來串習隨逐邊執見等者。亦有俱生。多世串習是修所斷。對法文云。已見諦者于修位中從觀中出求我體相而不可得。便起斷見。今者我我為何所在。三藏云。俱生有二。一本來俱生。二雖非本俱生而由串習力故俱生。諸見趣中者。泰基同云。如五趣是有情歸倒處。六十二見諸見所歸到處。故云諸見趣。景雲。諸見推求各有所趣。名諸見趣。邪見中泛就僻執。違理名邪見。通五。于中前四名增益執等者。問準本地分文。謗父母等名謗作用。無妙行

【現代漢語翻譯】 現代漢語譯本 被采害者。指的是因為海水是鹹的，陸地上居住的眾生無法進入水中採集或傷害水生生物。這樣一來，水裡的蛇就難以生存。因此，水生生物是有福的。此外，在大海中，即使是很小的一部分也很難得到。因為海水是鹹的，所以很難獲得，因此陸地上的一小部分資源並非是福報。轉輪王（Chakravartin）（擁有統治世界的理想明君）出世時，掌管寶藏的大臣可以用手從海里撈取寶物，寶物會隨著他的手出現。而其他眾生想要獲得寶物卻很難，所以說『一分難得』。接下來是關於煩惱和業的正確抉擇，可以分為三個部分。解釋煩惱有三個方面：首先解釋五門，其次解釋七門，最後總的解釋九門。在前面的五門中，首先列出章節和五門，然後根據門來解釋，最後總結。根據門來解釋，首先解釋自性，這是可以理解的。第二，在自性差別之間解釋結論，其中有四個部分：首先解釋根本煩惱，第二解釋隨煩惱，第三重解釋根本煩惱，第四重解釋隨煩惱。在第一部分中，首先列出數字和名稱，然後分別解釋，最後總的分別。解釋薩迦耶見（Satkayadristi）（身見，認為五蘊和合的身體是真實的我）是可以理解的。解釋邊執見（Antagrahadristi）（邊見，執著于斷常二邊的邪見）中執著于增益的一方。景雲問道：『執著于常可以說成是增益，但執著于斷是從壞事產生的，怎麼能說是增益呢？』解釋說：『法實際上並沒有斷滅，所以稱為增益。』這種邊執見僅僅是分別產生的，沒有與生俱來的。這是根據見斷（Dristi-heya）（通過見道斷除的煩惱）來說的。除非是那些前世以來串習隨逐的邊執見等等，也有與生俱來的。多世串習是修所斷（Bhavana-heya）（通過修道斷除的煩惱）。對法論中說：『已經證悟真理的人，在修道的階段，從觀中出來，尋求我的體相卻不可得，於是就產生了斷見。現在，我的我到底在哪裡呢？』三藏（Tripitaka）（佛教經典的總稱）中說：『俱生有兩種，一是本來俱生，二是雖然不是本來俱生，但由於串習的力量而俱生。』『諸見趣中』，泰基也說：『如五趣（Gati）（五道輪迴）是有情歸倒之處，六十二見（62 kinds of false views）是各種見解所歸到處，所以說諸見趣。』景雲說：『各種見解推求各有其所歸屬，名為諸見趣。』邪見（Mithyadristi）（邪見，否定因果的錯誤見解）中泛指偏頗的執著，違背道理的稱為邪見，通指五種。其中前四種稱為增益執等等。問：按照本地分（Yogacarabhumi-sastra）（瑜伽師地論）的文義，誹謗父母等稱為誹謗作用，沒有妙行（Sukrita）。

【English Translation】 English version 『Being harmed by gathering』. This refers to the fact that because the water is salty, land-dwelling beings cannot enter the water to gather or harm aquatic creatures. Thus, aquatic snakes face difficulties. Therefore, aquatic beings are fortunate. Furthermore, even a small portion is difficult to obtain in the vast ocean. Because the water is salty and difficult to obtain, a small portion of resources on land is not considered a blessing. When a Chakravartin (ideal universal ruler) appears in the world, the minister in charge of treasures can scoop up treasures from the sea with his hand, and the treasures will appear with his hand. However, it is difficult for other beings to obtain treasures, hence the saying 『a small portion is difficult to obtain』. Next is the correct discernment of afflictions and karma, which can be divided into three parts. Explaining afflictions involves three aspects: first, explaining the five gates; second, explaining the seven gates; and finally, providing a general explanation of the nine gates. In the preceding five gates, first, list the chapters and the five gates, then explain according to the gates, and finally summarize. Explaining according to the gates, first explain self-nature, which is understandable. Second, explain the conclusion between the differences in self-nature, which has four parts: first, explaining the fundamental afflictions; second, explaining the secondary afflictions; third, re-explaining the fundamental afflictions; and fourth, re-explaining the secondary afflictions. In the first part, first list the numbers and names, then explain them separately, and finally distinguish them generally. Explaining Satkayadristi (view of self, the false view that the five aggregates are the real self) is understandable. Explaining Antagrahadristi (extreme views, the false view clinging to the extremes of permanence and annihilation), specifically clinging to the side of augmentation. Jingyun asked: 『Clinging to permanence can be called augmentation, but clinging to annihilation arises from bad things, so how can it be called augmentation?』 The explanation is: 『The Dharma is not actually annihilated, so it is called augmentation.』 This kind of Antagrahadristi arises only from discrimination and is not innate. This is based on Dristi-heya (afflictions to be abandoned by seeing the truth, abandoned through the path of seeing). Unless it is those Antagrahadristi, etc., that have been cultivated and followed since previous lives, there are also innate ones. Cultivation over many lifetimes is Bhavana-heya (afflictions to be abandoned by cultivation, abandoned through the path of cultivation). The Abhidharma says: 『Those who have already realized the truth, in the stage of cultivation, come out of contemplation and seek the form of the self but cannot find it, so they give rise to the view of annihilation. Now, where is my self?』 The Tripitaka (the three baskets of Buddhist scriptures) says: 『There are two kinds of innate: one is originally innate, and the other is not originally innate but is innate due to the power of cultivation.』 『Among all views』, Taiji also said: 『Just as the five Gati (realms of rebirth) are the places where sentient beings return, the 62 kinds of false views are the places where all views return, so it is called all views.』 Jingyun said: 『Various views seek their respective destinations, which are called all views.』 Mithyadristi (wrong view, the incorrect view that denies cause and effect) generally refers to biased clinging, and that which goes against reason is called wrong view, referring to all five. Among them, the first four are called augmentation clinging, etc. Question: According to the meaning of the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice), slandering parents, etc., is called slandering actions, without Sukrita (meritorious deeds).

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等名為謗因。何故此中無妙惡行名為謗用。謗父母等名壞實事。解云。父母有二義。一有持殖用。二有可尊可尊之義。即真實事。善惡行有二義。一者因體。二者因用。化生有情亦有二義。一有縛識用。二因果實事。各據一義。所以不同。六十二見三見所攝。於此處文謂常見三十。斷見有七。邪見十五。廣釋諸見如本地分記。見取可知。戒禁取者謂所受持隨順見取。見取眷屬見取隨法者。景雲。此文即說戒取依見取生。由先執見為解脫因。復后執戒為能得。若戒禁等於戒取境妄計。已下辨其行解。外道妄執從見取生身業語業。隨順見取見取眷屬。並是戒禁之體。是戒取境。此文即說見戒二取行解不別。但境有異。泰云。性名戒遮名禁。亦可亦內戒名戒。外道戒是禁。基云。此謂依見取故受持戒禁。戒禁隨彼見取眷屬見取隨法也。此緣戒禁生。貪有四。謂著三界諸見為一。著三界余法為三也。瞋恚四種者。謂損己他見為第一。損己他有情為第二。增我善友為第三。愛我怨家為第四。此舉四境取四恚也。慢中先標自性。后辨差別。差別中初舉二門慢境。次解依境生慢。於四境慢中略不解初見起慢。于有情處慢者。謂三慢類等者。謂下中上。于下謂下於等謂等。直名為慢。于等謂勝於勝謂等。名為過慢。婆沙等論但言于等謂

【現代漢語翻譯】 現代漢語譯本： 將『等名為謗因』解釋為誹謗的原因。為什麼這裡沒有將妙惡行稱為誹謗的作用呢？將誹謗父母等稱為破壞真實的事情。解釋說，父母有兩種含義：一是具有養育的功能，二是具有可尊敬的意義，即真實的事情。善惡行有兩種含義：一是因的本體，二是因的作用。化生有情也有兩種含義：一是具有束縛意識的作用，二是因果的真實事情。各自依據一種含義，所以不同。六十二見被三種見所包含。在這裡的經文中，常見有三十種，斷見有七種，邪見有十五種。詳細解釋各種見解，如《本地分記》所記載。見取可以理解。戒禁取是指所受持的，隨順見取的。『見取眷屬見取隨法』，景法師說，這段文字就是說戒取依見取而生。由於先前執著見解為解脫的原因，然後又執著戒律為能夠得到解脫的方法。如果戒禁等同於戒取的境界而妄加計度。以下辨別其行為和理解。外道妄執從見取產生的身業和語業，隨順見取和見取眷屬，都是戒禁的本體，是戒取的境界。這段文字就是說見取和戒取的行為和理解沒有區別，只是境界不同。泰法師說，『性』是指戒，『遮』是指禁。也可以說，內在的戒律稱為戒，外道的戒律是禁。基法師說，這是指依于見取而受持戒禁，戒禁隨順於見取眷屬和見取隨法。這是緣于戒禁而產生的。貪有四種，是指執著於三界諸見為一種，執著於三界其餘法為三種。瞋恚有四種，是指損害自己和他人的見解為第一種，損害自己和他人的有情為第二種，增加我的善友為第三種，愛我的怨家為第四種。這裡列舉四種境界來取四種瞋恚。慢中先標明自性，后辨別差別。差別中先列舉兩種慢的境界，然後解釋依于境界而產生的慢。在四種境界的慢中，略去了不解釋最初的見解產生的慢。在有情處產生的慢，是指三種慢類等，是指下、中、上。對於下等的人認為自己是下等，對於相等的人認為自己是相等，直接稱為慢。對於相等的人認為自己是勝過，對於勝過的人認為自己是相等，稱為過慢。《婆沙》等論只說對於相等的人認為自己

【English Translation】 English version: 『Equating names is the cause of slander.』 Why is it that in this context, excellent and evil actions are not called the function of slander? Slandering parents, etc., is called destroying real events. It is explained that parents have two meanings: one is having the function of nurturing and cultivating, and the other is having the meaning of being venerable and respectable, which is a real event. Good and evil actions have two meanings: one is the substance of the cause, and the other is the function of the cause. Beings born by transformation also have two meanings: one is having the function of binding consciousness, and the other is the real event of cause and effect. Each is based on one meaning, so they are different. The sixty-two views are encompassed by three views. In this passage of scripture, the eternalist view (常見) has thirty types, the annihilationist view (斷見) has seven types, and the heretical view (邪見) has fifteen types. A detailed explanation of the various views is as recorded in the Yogācārabhūmi-śāstra (本地分記). Grasping at views (見取) can be understood. Grasping at precepts and prohibitions (戒禁取) refers to what is upheld and follows grasping at views. 『Affiliates of grasping at views, practices that accord with grasping at views,』 Jingyun (景雲) says, this passage means that grasping at precepts arises dependent on grasping at views. Because one first clings to views as the cause of liberation, and then clings to precepts as the means to attain liberation. If precepts and prohibitions are falsely conceived as the object of grasping at precepts. The following distinguishes their practice and understanding. Heretics falsely cling to bodily and verbal actions arising from grasping at views, practices that accord with grasping at views, and affiliates of grasping at views, all of which are the substance of precepts and prohibitions, and are the object of grasping at precepts. This passage means that the practice and understanding of grasping at views and grasping at precepts are not different, only the objects are different. Taiyun (泰雲) says, 『Śīla (戒) is called 『nature』 (性), pratiṣedha (遮) is called 『prohibition』 (禁).』 It can also be said that inner śīla is called śīla, and heretical śīla is prohibition. Jiyun (基雲) says, this means that one upholds precepts and prohibitions based on grasping at views, precepts and prohibitions accord with those affiliates of grasping at views and practices that accord with grasping at views. This arises from the condition of precepts and prohibitions. Greed has four types, which refers to clinging to the views of the three realms as one type, and clinging to the remaining dharmas of the three realms as three types. Anger has four types, which refers to harming one's own and others' views as the first type, harming one's own and others' sentient beings as the second type, increasing my good friends as the third type, and loving my enemies as the fourth type. Here, four objects are listed to take four types of anger. In conceit, first the self-nature is marked, and then the differences are distinguished. In the differences, first two types of objects of conceit are listed, and then it is explained that conceit arises dependent on the objects. Among the conceit in the four objects, the conceit arising from the initial view is omitted without explanation. The conceit arising in the place of sentient beings refers to the three types of conceit, etc., which refers to lower, middle, and upper. Regarding the lower, thinking oneself lower, regarding the equal, thinking oneself equal, is directly called conceit. Regarding the equal, thinking oneself superior, regarding the superior, thinking oneself equal, is called excessive conceit. The Vibhāṣā (婆沙) and other treatises only say that regarding the equal, thinking oneself

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勝。不言于勝謂等。諸師以此為妨。理必須有。于上謂勝。名過過慢。于多勝謂少劣於彼。名不如慢。于受用欲處慢者。謂由大財等者。恃大財族形財等。亦起三種慢類。於後有處慢者至心遂高舉者。計我當有。則于常起慢不有是于斷起慢。非想非非想等則于高舉者。計我當有則于常起慢。不有上于斷起慢。非想非非想等則于非有想非無想見而生於慢。還是恃常起慢。于常起慢計有樂世名動。于斷起慢未來不續。名為無動。身在人天愛趣起慢。故云諸愛趣中轉故心舉。或亂慢者餘六者。謂過慢過過慢。我慢。邪慢。不如慢也。下二複次重解亂不亂慢。無明中貪等相應名相應無明者。依此文判。末那無明即相應攝。若無貪等諸煩惱纏。但于苦等諸諦境中。等名獨行攝。疑中猶預二分等者。謂于有無二分心不決了。略有五相等者此有兩判。一釋。初疑過未世。二疑因用。三疑因所生果。四疑四諦。五疑。泰基同云。一疑無他世體。二疑無業。三疑無因果。四疑無諦。五無疑寶。此上別解。下總分別有其五門。初明緣境差別。謂十煩惱皆與自地一切煩惱展轉相緣等者。此文即證見戒二取不唯緣見戒事生。與見戒俱諸貪等並緣以為境。故無妨。非上地惑能緣下地一切煩惱者。此隨順理。如下第五十九文云。上地緣下起慢也。二

【現代漢語翻譯】 現代漢語譯本 勝。不言勝，稱為『等慢』（mana, 驕慢的一種）。一些論師以此為難，認為理應有『勝慢』。認為自己比別人優越，稱為『過慢』（ati-māna）。認為自己比多數人優越，而輕視不如自己的人，稱為『不如慢』（ūna-māna）。 對於享受慾望之處生起驕慢，是因為擁有大量財富等。依仗著巨大的財富、家族、外貌等，也會產生這三種慢。對於後有之處生起驕慢，以至於內心高舉，認為『我將來還會存在』，這是對於『常』（nitya, 永恒）生起慢；認為『我將來不會存在』，這是對於『斷』（uccheda, 斷滅）生起慢。處於『非想非非想處』等境界，對於高舉者，認為『我將來還會存在』，這是對於『常』生起慢；認為『不會有比這更高的境界了』，這是對於『斷』生起慢。處於『非想非非想』的境界，卻認為自己證悟了『非有想非無想』，從而生起驕慢，這仍然是依仗著『常』而生起慢。 對於『常』生起慢，認為有快樂的世界，稱為『動』（saṃsāra, 輪迴）；對於『斷』生起慢，認為未來不會延續，稱為『無動』（anirodha, 不生）。身處人天等『愛趣』（nikāya-dṛṣṭi, 薩迦耶見）中生起驕慢，所以說『在各種愛趣中流轉，因此內心高舉』。或者說，『亂慢』是指其餘六種慢，即過慢、過過慢、我慢（ātma-māna）、邪慢（mithyā-māna）、不如慢。 下面再次解釋『亂慢』和『不亂慢』。與無明中的貪等煩惱相應，稱為『相應無明』。根據這段經文判斷，末那識（manas）的無明屬於『相應』。如果沒有貪等煩惱纏縛，只是對於苦等四聖諦的境界，稱為『獨行』。疑惑中猶豫不決的兩部分，是指對於『有』和『無』兩種觀點，內心無法決斷。簡略來說，有五種相。這裡有兩種解釋。第一種解釋：第一種疑惑是關於過去和未來世；第二種疑惑是關於因；第三種疑惑是關於因所生的果；第四種疑惑是關於四聖諦；第五種疑惑是關於三寶。泰基的解釋相同，認為：第一種疑惑是沒有他世；第二種疑惑是沒有業；第三種疑惑是沒有因果；第四種疑惑是沒有諦；第五種疑惑是沒有寶。 以上是分別解釋，下面總的分別有五個方面。首先說明緣境的差別，即十種煩惱都與自地的一切煩惱相互為緣。這段經文證明，見取（dṛṣṭi-parāmarśa）和戒取（śīla-vrata-parāmarśa）不僅僅緣于見和戒的事情而生起，與見和戒同時生起的各種貪等煩惱也作為所緣境，因此沒有妨礙。上地的煩惱不能緣下地的一切煩惱，這是順應道理的。如下文第五十九段所說：上地緣下地而生起慢。 第二

【English Translation】 English version Superior. Not speaking of superiority is called 'equal' (mana). Some teachers use this as an objection, arguing that there must be 'superiority-mana' (ati-māna). Considering oneself superior to others is called 'excessive-mana' (ati-māna). Considering oneself superior to many and belittling those inferior to oneself is called 'inferior-mana' (ūna-māna). Arrogance arising from enjoying desires stems from possessing great wealth, etc. Relying on great wealth, family, appearance, etc., also gives rise to these three types of mana. Arrogance arising from future existence, leading to an inflated ego, with the thought 'I will exist in the future,' is arrogance towards 'permanence' (nitya). The thought 'I will not exist in the future' is arrogance towards 'annihilation' (uccheda). Being in the realm of 'neither perception nor non-perception,' those with inflated egos think, 'I will exist in the future,' which is arrogance towards 'permanence.' Thinking 'there is nothing higher than this' is arrogance towards 'annihilation.' Being in the realm of 'neither perception nor non-perception' but believing oneself to have realized 'neither perception nor non-perception' still relies on arrogance towards 'permanence.' Arrogance towards 'permanence,' believing in a world of pleasure, is called 'movement' (saṃsāra). Arrogance towards 'annihilation,' believing that the future will not continue, is called 'non-movement' (anirodha). Being in the 'attachment-group' (nikāya-dṛṣṭi) of humans and gods gives rise to arrogance, hence the saying 'revolving in various attachment-groups, the mind is therefore inflated.' Alternatively, 'confused-mana' refers to the remaining six types of mana: excessive-mana, excessive-excessive-mana, self-mana (ātma-māna), wrong-mana (mithyā-māna), and inferior-mana. Below, 'confused-mana' and 'non-confused-mana' are explained again. Being associated with greed, etc., in ignorance is called 'associated ignorance.' According to this passage, the ignorance of manas is included in 'associated.' If there are no entanglements of greed, etc., but only the realm of the Four Noble Truths such as suffering, it is called 'independent.' The two parts of hesitation in doubt refer to the inability to decide between the views of 'existence' and 'non-existence.' Briefly, there are five aspects. There are two interpretations here. The first interpretation: the first doubt is about the past and future lives; the second doubt is about the cause; the third doubt is about the result produced by the cause; the fourth doubt is about the Four Noble Truths; the fifth doubt is about the Three Jewels. The explanation of Taiki is the same, believing that: the first doubt is that there is no other world; the second doubt is that there is no karma; the third doubt is that there is no cause and effect; the fourth doubt is that there is no truth; the fifth doubt is that there is no jewel. The above is a separate explanation, and the following is a general distinction in five aspects. First, explain the difference in the object of conditions, that is, the ten afflictions are all mutually conditioned by all the afflictions of their own realm. This passage proves that view-attachment (dṛṣṭi-parāmarśa) and precept-attachment (śīla-vrata-parāmarśa) arise not only from matters of views and precepts, but also the various afflictions such as greed that arise simultaneously with views and precepts also serve as the object of conditions, so there is no obstacle. The afflictions of the higher realm cannot be conditioned by all the afflictions of the lower realm, which is in accordance with reason. As stated in paragraph 59 below: the higher realm gives rise to mana from the lower realm. Second

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明三性門。初辨二性后明招果。景雲。如對法第四云。謂欲界系煩惱不任運起者是不善。若任運起能起惡行者亦是不善。所餘無覆無記。此卷下云。貪等一切皆能發業者。此文即說見修二斷分別俱生皆能發業。就彼修斷俱生不發業者。方是無記。問何者俱生不能發業。答俱生九品前六品粗能發身語。后三品細不能發業。問欲界惑分別俱生皆通九品。分別九品為皆能發。但六品耶。解云。分別起惑同類。雖有九品若望俱生併成上品。皆是不善。故九品皆能發業。問若分別九品俱生六皆發不善業者。何不善業能往惡趣。答唯分別起業能往惡趣非任運起。又就分別所起業中上中品發業能趣惡趣。非是下品六念而起。故下卷說。若諸煩惱猛利現行方能發起往惡趣業。非諸失念而現行者。又分別起能發此業非任運。言具三緣往惡趣者。此據上品煩惱熏成種子。具三因緣為生報業當生惡趣。更有過去曾造后報業。雖闕三因往惡趣故云除先所作等。基云。俱生身見唯無記數現行故等。如下九十四云。世間不伏此乃至金剛方斷。此卷下文云。世間若伏修不伏。見修中伏。若愛若恚及以鄰近憍慢。及此相應無明。不論我見邊見及此俱慢愛。故此論云有鄰近憍慢之言際。與貪恚鄰近之慢也。如下九十四說。然唯此無記性如何成九品。欲界何

【現代漢語翻譯】 現代漢語譯本 明三性門。首先辨析二性，然後闡明招致的果報。景雲說，如《對法》第四卷所說：『所謂欲界系的煩惱，如果不是任運而起，就是不善的。如果任運而起，能夠引發惡行，也是不善的。』其餘的都是無覆無記。此卷下文說：『貪等一切都能引發業。』這段文字就是說見道和修道所斷的分別生和俱生煩惱都能引發業。就修道所斷的俱生煩惱中，不引發業的，才是無記。問：哪些俱生煩惱不能引發業？答：俱生九品中，前六品粗猛，能夠引發身語業；后三品微細，不能引發業。問：欲界惑的分別生和俱生都通於九品，那麼分別生的九品是否都能引發業？還是隻有前六品？解釋說：分別而起的惑，同類之間雖然有九品，但如果與俱生惑相比，都成為上品，都是不善的。所以九品都能引發業。問：如果分別生的九品和俱生的前六品都能引發不善業，那麼哪種不善業能夠導致往生惡趣？答：只有分別而起的業才能導致往生惡趣，不是任運而起的業。而且，在分別所起的業中，上品和中品引發的業能夠趣向惡趣，不是下品六念而起的業。所以下卷說：『如果諸煩惱猛利地現行，才能發起往惡趣的業，不是諸失念而現行者。』而且，分別而起能引發此業，不是任運。說具備三種因緣往惡趣，這是根據上品煩惱熏成的種子，具備三種因緣，作為生報業，當生惡趣。更有過去曾經造作的后報業，即使缺少三種因緣，也會往惡趣，所以說『除去先前所作』等。窺基說：『俱生身見唯是無記，數量現行等。』如下文第九十四卷說：『世間不伏此，乃至金剛方斷。』此卷下文說：『世間如果伏，修不伏；見修中伏。』如果愛、如果恚以及鄰近的憍慢，以及與此相應的無明，不論我見、邊見以及與此俱生的慢愛。所以此論說有『鄰近憍慢』的說法，是與貪恚鄰近的慢。如下文第九十四卷說：『然而唯有此無記性如何成為九品？』欲界何

【English Translation】 English version The Chapter on the Three Natures. First, it distinguishes between the two natures, then elucidates the resulting consequences. Jingyun says, as stated in the fourth volume of the Abhidharmakośa: 'The afflictions of the desire realm that do not arise spontaneously are unwholesome. If they arise spontaneously and can initiate evil actions, they are also unwholesome.' The rest are obscured and indeterminate. The lower part of this volume says: 'Greed and all others can initiate karma.' This passage states that both the afflictions severed by the path of seeing and the path of cultivation, whether arising from discrimination or co-naturally, can initiate karma. Only those co-naturally arising afflictions severed by the path of cultivation that do not initiate karma are indeterminate. Question: Which co-naturally arising afflictions cannot initiate karma? Answer: Among the nine grades of co-naturally arising afflictions, the first six grades are coarse and can initiate actions of body and speech; the last three grades are subtle and cannot initiate karma. Question: The afflictions of the desire realm, whether arising from discrimination or co-naturally, all encompass the nine grades. Do the nine grades arising from discrimination all initiate karma, or only the first six grades? Explanation: Afflictions arising from discrimination, although of the same type and having nine grades, when compared to co-naturally arising afflictions, all become superior and are all unwholesome. Therefore, all nine grades can initiate karma. Question: If the nine grades arising from discrimination and the first six grades of co-naturally arising afflictions all initiate unwholesome karma, then which unwholesome karma can lead to rebirth in the evil realms? Answer: Only karma arising from discrimination can lead to rebirth in the evil realms, not karma arising spontaneously. Moreover, among the karma arising from discrimination, the karma initiated by the superior and middle grades can lead to the evil realms, not the karma arising from the inferior six moments of mindfulness. Therefore, the lower volume says: 'If afflictions manifest powerfully, they can initiate karma leading to the evil realms, not those that manifest through forgetfulness.' Furthermore, arising from discrimination can initiate this karma, not spontaneously. Saying that one possesses three conditions to go to the evil realms refers to the seeds perfumed by superior afflictions, possessing three causes and conditions, as the karma of rebirth, one will be born in the evil realms. Moreover, there is past karma that has been created that will result in later retribution, even if lacking the three conditions, one will still go to the evil realms, hence the saying 'except for what was done before,' etc. Ji says: 'Co-naturally arising view of self is only indeterminate, its quantity manifesting,' etc. As stated in the ninety-fourth volume below: 'The world does not subdue this, until the diamond samadhi is attained to sever it.' The lower part of this volume says: 'If the world subdues, cultivation does not subdue; among seeing and cultivation, it is subdued.' If love, if hatred, and the proximate arrogance, and the ignorance corresponding to this, regardless of the view of self, extreme views, and the arrogance and love co-arising with this. Therefore, this treatise speaks of 'proximate arrogance,' which is the arrogance proximate to greed and hatred. As stated in the ninety-fourth volume below: 'However, how can this indeterminate nature become nine grades?' What about the desire realm?

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品攝。三藏云。此為后三品。若世間道伏九品時但伏前六品。以此後三能伏故。然者六品亦有九品。故言世間道伏九品。問前六品如何分成九品。若一品為九品即有五十四品過。若一品為三品即有十八品過。又那含不斷欲界我見等。即斷欲界九品不盡。以後三未斷故。此那含未斷唯伏惑得預流。不斷五品以下惑不障果證故。答不然。即亦那含隨離欲地斷。唯有第七俱生我見在。那含雖斷九品盡。則異生唯伏欲六品。今解。此亦九品隨與何煩惱俱起增上者說故。或第九品類異生伏九品亦盡。然第九品中有餘類未盡即我見是。故世間道不能伏。以第九品中微細故。三約識分別。末那非共許。故略不論。四辨受相應。于欲界四見及慢喜舍相應者。此如對法第七卷同。此中從多粗說。深細如次下卷。五明境體有無分遍。景師等釋。又十煩惱見所斷者名無事等者。以見斷中身邊見我慢所緣境無所餘惑緣身見境生。是故見斷一切煩惱皆名無事。所餘煩惱有事無事等者。修斷惑中身邊見我慢緣無事生。余修斷貪等緣凈不凈有事而生。名有事無事。就於此義有三種釋。一就諸惑緣境有無判有事無事。若依此義唯身邊二見及以我慢是無事惑。餘名有事。依此門判見修二斷皆通有事及以無事。二據諸惑起增減執不稱前境名為無事。若無增減

【現代漢語翻譯】 現代漢語譯本： 品攝。《三藏》說，這指的是後面的三品。如果世間道伏斷九品煩惱時，只是伏斷了前面的六品。因為後面的三品能夠伏斷。然而，前面的六品也有九品之分，所以說世間道伏斷九品。問：前面的六品如何分成九品？如果一品分為九品，就會有五十四品的過失。如果一品分為三品，就會有十八品的過失。而且，阿那含（Anāgāmin，不還果）並沒有斷盡欲界的我見等煩惱，也就是沒有斷盡欲界九品煩惱。因為後面的三品還沒有斷除。這位阿那含沒有斷除，只是伏住了煩惱，所以證得了預流果（Srotāpanna，須陀洹）。不斷除五品以下的煩惱，不會障礙果位的證得。答：不是這樣的。也就是說，阿那含隨著離開欲界而斷除煩惱。只有第七品俱生的我見還在。阿那含雖然斷除了九品煩惱，但是異生（凡夫）只是伏住了欲界的六品煩惱。現在解釋，這九品煩惱是隨著與什麼煩惱一起生起而增強來說的。或者，第九品類的異生伏斷九品煩惱也算是斷盡了。然而，第九品中還有剩餘的類別沒有斷盡，那就是我見。所以世間道不能伏斷，因為第九品中的煩惱非常微細。三、從識的角度來分別。末那識（Manas，意根）不是大家普遍認可的，所以略過不談。四、辨別與受相應的煩惱。對於欲界的四種見解以及與慢、喜、舍相應的煩惱。這與《對法》第七卷相同。這裡是從多數粗顯的角度來說的，深細的將在後面的章節中討論。五、說明境體的有無和普遍性。景師等解釋說，十種煩惱中由見所斷的稱為『無事』等，因為在見斷中，身見（Satkāya-dṛṣṭi，有身見）、邊見（Antagrahadṛṣṭi，邊執見）、我慢（Ātma-māna，我慢）所緣的境不存在，其餘煩惱緣身見境而生。因此，見斷的一切煩惱都稱為『無事』。其餘煩惱有事無事等，修斷惑中，身見、邊見、我慢緣無事而生。其餘修斷的貪等煩惱緣清凈或不清凈的事物而生，稱為『有事無事』。就這個意義而言，有三種解釋。一是就諸煩惱所緣的境的有無來判斷有事無事。如果按照這個意義，只有身見、邊見這兩種見解以及我慢是無事惑，其餘的稱為有事惑。按照這個門徑來判斷，見斷和修斷都通於有事和無事。二是根據諸煩惱生起時增減執著，不符合之前的境界，稱為無事。如果沒有增減

【English Translation】 English version: Chapter Summary. The Tripiṭaka says that this refers to the last three categories. If the worldly path subdues the nine categories of afflictions, it only subdues the first six. This is because the last three are capable of subduing. However, the first six also have nine categories, hence the saying that the worldly path subdues the nine categories. Question: How are the first six categories divided into nine? If one category is divided into nine, there would be an error of fifty-four categories. If one category is divided into three, there would be an error of eighteen categories. Moreover, an Anāgāmin (不還果, Non-Returner) has not completely severed the ātma-dṛṣṭi (我見, self-view) and other afflictions of the desire realm, meaning they have not completely severed the nine categories of afflictions in the desire realm. This is because the last three categories have not been severed. This Anāgāmin has not severed, but only subdued the afflictions, thus attaining the Srotāpanna (須陀洹, Stream-Enterer) fruit. Not severing afflictions below the fifth category does not obstruct the attainment of the fruit. Answer: That is not the case. That is to say, the Anāgāmin severs afflictions as they depart from the desire realm. Only the seventh category of innate ātma-dṛṣṭi remains. Although the Anāgāmin has severed the nine categories, ordinary beings (凡夫) only subdue the six categories of afflictions in the desire realm. Now explaining, these nine categories of afflictions are said to increase depending on which affliction they arise with. Or, the ordinary being of the ninth category subdues the nine categories of afflictions completely. However, there are remaining types within the ninth category that have not been exhausted, which is ātma-dṛṣṭi. Therefore, the worldly path cannot subdue it, because the afflictions in the ninth category are very subtle. Three, distinguishing from the perspective of consciousness. Manas (意根, mind-consciousness) is not universally accepted, so it is briefly omitted. Four, distinguishing afflictions that correspond to feeling. Regarding the four views of the desire realm and the afflictions that correspond to pride, joy, and equanimity. This is the same as in the seventh volume of the Abhidharma. Here, it is discussed from the perspective of the majority and the coarse, while the deep and subtle will be discussed in later chapters. Five, explaining the existence or non-existence and pervasiveness of the object-essence. The Jing masters and others explain that the afflictions severed by view among the ten afflictions are called 'without object,' etc., because in the severance of views, the objects of Satkāya-dṛṣṭi (有身見, view of self), Antagrahadṛṣṭi (邊執見, extreme view), and Ātma-māna (我慢, self-conceit) do not exist, and other afflictions arise from the object of Satkāya-dṛṣṭi. Therefore, all afflictions severed by view are called 'without object.' The remaining afflictions, such as those with and without object, etc., in the severance of cultivation, Satkāya-dṛṣṭi, Antagrahadṛṣṭi, and Ātma-māna arise from the absence of an object. The remaining afflictions severed by cultivation, such as greed, arise from objects that are pure or impure, and are called 'with and without object.' Regarding this meaning, there are three explanations. First, judging whether there is an object or not based on the objects of the afflictions. If according to this meaning, only Satkāya-dṛṣṭi, Antagrahadṛṣṭi, and Ātma-māna are afflictions without object, and the rest are called afflictions with object. According to this approach, both the severance of view and the severance of cultivation are related to having and not having an object. Second, based on the increase or decrease of attachment when afflictions arise, not conforming to the previous state is called without object. If there is no increase or decrease

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稱前境者名有事。四見執有邪見謗無。此執增減不稱前事名為無事。餘名有事。若依此門二斷煩惱皆通有事及以無事。三約迷事以辨有事無事。是則見斷名為無事。以迷理生不迷事故。修斷名有事。以迷事故。次明貪慢及恚緣境不遍。餘七煩惱通取一切事名遍行。次第二解隨煩惱。先總標。先舉后別解釋。前中基云。言隨順者是總句。或尋伺睡眠等體非煩惱順。故名煩惱。或謂別境中數與煩惱煩惱俱行者。謂隨煩惱由四相俱行故。名隨煩惱。煩惱品類者即忿恨等。如下文是諸品類等也。有釋隨順如是煩惱者是總句。煩惱俱行者謂無漸無愧等二十二法。煩惱品類者謂尋伺悔眠。有釋中大二惑名煩惱俱行。小十名煩惱品類也。今解。隨順煩惱者總標。隨煩惱名通攝尋伺悔眠。煩惱俱行者此隨中大隨惑等。煩惱品類者此顯小十粗。言中大也。就別釋中文分有二。初明隨煩惱中有其四例。二約十二處分別起處。前中三藏云。依此文取三性尋伺通名隨惑。然取染者是隨惑體道理安穩。言若雜事中世尊所說諸隨煩惱等者。三藏云。依大眾部別有雜藏名為雜事。若依薩婆多及大乘。但于毗奈耶中有非雜事品名為雜事。彼中廣明隨惑差別。下約十二處更明起處。言此十二處以為依止至差別而轉者。此中所辨本惑及隨惑總名隨煩惱。以後

【現代漢語翻譯】 現代漢語譯本：稱符合先前境界的，名為『有事』（Sārtha）。四種邪見執著于『有』，誹謗『無』。這種執著增益或損減，不符合先前事實的，名為『無事』（Anartha）。其餘的稱為『有事』。如果依照這個門徑，見斷和修斷兩種煩惱，都可通於『有事』和『無事』。第三，根據對事物的迷惑來辨別『有事』和『無事』。那麼，見斷被稱為『無事』，因為它從對真理的迷惑而生，而不是對事物的迷惑。修斷被稱為『有事』，因為它迷惑於事物。接下來闡明貪、慢和嗔恚所緣的境界不普遍，其餘七種煩惱普遍地取一切事物，名為『遍行』。其次是第二種解釋，關於隨煩惱。首先是總標，先提出，後分別解釋。前中基論中說：『所說的隨順，是總的語句。或者尋（Vitarka，粗分別）、伺（Vicara，細分別）、睡眠等的體性不是煩惱，所以稱為隨順煩惱。或者說別境中的心所與煩惱一同生起，稱為隨煩惱，因為隨煩惱由四種相一同生起，所以稱為隨煩惱。煩惱的品類，就是忿（Krodha，忿怒）、恨（Upanaha，怨恨）等，如下文所說的諸品類等。』有一種解釋是，隨順這些煩惱是總的語句。與煩惱一同生起的，是指無慚（Ahrikya，無慚愧）、無愧（Anapatrapya，無羞恥）等二十二種法。煩惱的品類，是指尋、伺、悔（Kaukṛtya，後悔）、眠（Styana，睡眠）。有一種解釋是，中隨煩惱和大隨煩惱兩種惑稱為與煩惱一同生起，小隨煩惱十種稱為煩惱的品類。現在的解釋是，隨順煩惱是總標。隨煩惱這個名稱總攝尋、伺、悔、眠。與煩惱一同生起的，是指隨煩惱中的中隨煩惱和大隨煩惱等。煩惱的品類，這是顯示小隨煩惱十種比較粗顯。所說的中隨煩惱和大隨煩惱。就分別解釋的文義來說，分為兩部分。首先闡明隨煩惱中有四種情況。第二，根據十二處來分別生起之處。前中三藏中說：『依照這段文字，取三性的尋和伺，都通稱為隨惑。然而取染污的，是隨惑的體性，道理是安穩的。』所說的『如果在雜事中，世尊所說的諸隨煩惱等』，三藏中說：『依照大眾部的說法，另外有雜藏，名為雜事。如果依照薩婆多部和大乘，只是在毗奈耶中有非雜事品，名為雜事。』其中廣泛地闡明隨惑的差別。下面根據十二處，更進一步闡明生起之處。所說的『這十二處作為所依止，乃至差別而轉』，這裡所辨別的根本煩惱和隨煩惱，總稱為隨煩惱。以後

【English Translation】 English version: That which corresponds to a prior state is called 'Sārtha' (meaningful, having a purpose). The four wrong views cling to 'existence' and slander 'non-existence'. This clinging, either exaggerating or diminishing, and not corresponding to the prior fact, is called 'Anartha' (meaningless, without purpose). The rest are called 'Sārtha'. If according to this approach, both afflictions severed by insight and practice are connected to both 'Sārtha' and 'Anartha'. Third, distinguishing 'Sārtha' and 'Anartha' based on delusion about things. Then, the afflictions severed by insight are called 'Anartha', because they arise from delusion about truth, not delusion about things. The afflictions severed by practice are called 'Sārtha', because they are deluded about things. Next, it is explained that the objects of greed, pride, and hatred are not universal; the remaining seven afflictions universally grasp all things and are called 'pervasive'. Secondly, the second explanation concerns the secondary afflictions (Upaklesha). First, a general statement, first presenting and then explaining separately. In the commentary of the former, it says: 'What is said to be conforming is a general statement. Or the nature of Vitarka (coarse examination), Vicara (subtle examination), sleep, etc., is not affliction, so it is called conforming affliction. Or it is said that the mental factors in the separate realms arise together with affliction, called secondary affliction, because secondary affliction arises together with four aspects, so it is called secondary affliction. The categories of affliction are anger (Krodha), resentment (Upanaha), etc., as mentioned in the following text, such as the various categories.' One explanation is that conforming to these afflictions is a general statement. Arising together with affliction refers to the twenty-two dharmas such as shamelessness (Ahrikya) and lack of embarrassment (Anapatrapya). The categories of affliction refer to Vitarka, Vicara, regret (Kaukṛtya), and sleep (Styana). One explanation is that the medium and great secondary delusions are called arising together with affliction, and the ten minor ones are called categories of affliction. The current explanation is that conforming to affliction is a general statement. The name secondary affliction generally includes Vitarka, Vicara, regret, and sleep. Arising together with affliction refers to the medium and great secondary delusions among the secondary afflictions. The categories of affliction are the ten minor ones that are more obvious. What is said to be medium and great. In terms of the meaning of the separate explanations, it is divided into two parts. First, it explains that there are four cases of secondary affliction. Second, it distinguishes the places of arising based on the twelve sources. In the former commentary, it says: 'According to this text, taking the Vitarka and Vicara of the three natures, they are generally called secondary delusions. However, taking the defiled ones is the nature of secondary delusion, and the principle is stable.' What is said to be 'If in miscellaneous matters, the various secondary afflictions spoken of by the World Honored One, etc.', it says: 'According to the Mahasanghika school, there is another miscellaneous collection called miscellaneous matters. If according to the Sarvastivada and Mahayana, there is only a non-miscellaneous matter section in the Vinaya called miscellaneous matters.' It extensively explains the differences of secondary delusions. Below, based on the twelve sources, it further explains the places of arising. What is said to be 'These twelve sources are taken as the basis, and even the differences transform', what is distinguished here as fundamental affliction and secondary affliction are generally called secondary affliction. Later

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依前相隨起故。又復此中所辨隨惑名字次第。皆難可識。如前論中指雜事說。愁嘆擾惱等相隨煩惱隨義施名。惑于本惑隨義施名。種種非一不可得定。但可隨文屬當起以。謂貪著瞋恚愚癡依初處轉者。此文即說本惑名隨義。對法忿等乃至諂依第二處轉者。上下說隨煩惱次第不定。未知舉忿至諂中間有幾。無慚無愧依犯戒處轉已下隨文依前配屬。第三重解本惑。中貪瞋慢疑互不相應等者。景雲。問前說無明與一切煩惱相應。乃至貪瞋互不相應。而貪與見慢互得相應。如貪染時或構方高舉等。前後相違云何通耶。解云。貪慢見本地。若猛盛則不相應。若不猛盛相隨順起則得相應。各據一義。故不相違。泰云。此就隨轉理門故不相應。今準唯識論。前約內緣俱生貪慢。故說相應。此中約外緣分別貪慢。故說不相應。第四重解隨惑中景雲。皆是煩惱品類者。是根本惑及是隨惑后流類名為品類。或是舉分名為品類。誑諂是邪見品類等流者。同小論說。所謂五邪見諂依由是生等。今者大乘尋伺不併。不同薩婆多同在一心。基云。前五十五云誑諂是癡等流者。次邪見者癡增上故。此約別行彼約通論。故是癡分。又彼約體說故癡分。此約行相起時增故言邪見等流。此審勘諸論。問前言慧自性不相應。此中如何邪見俱而發語尋伺與見並耶

【現代漢語翻譯】 現代漢語譯本 因為它們是依附於先前的煩惱而生起的。此外，這裡所辨別的隨煩惱的名稱和次第，都難以識別。如前論中指雜事說，憂愁、嘆息、擾亂、惱怒等，是根據它們隨順煩惱的意義而施加的名稱。迷惑于根本煩惱，也是根據隨順其意義而施加名稱。種種不一，不可確定。只能根據文句來判斷它們屬於哪一類。例如，貪著、瞋恚、愚癡，是依附於最初的處所而轉起的。這段文字就說根本煩惱的名稱是根據隨順其意義而定的。對於法忿等，乃至諂媚，是依附於第二個處所而轉起的。上下文中說隨煩惱的次第是不定的。不知道從忿怒到諂媚之間有多少種。無慚、無愧，是依附於違犯戒律的處所而轉起的，以下就根據文句，依附於前面所說的內容。第三重解釋根本煩惱。其中貪、瞋、慢、疑，互相不相應等。景雲（人名）說：『問：前面說無明（avidyā）與一切煩惱相應，乃至貪、瞋互相不相應，而貪與見、慢互相能夠相應，如貪染時，或者構思方高舉等。前後相違，如何解釋呢？』解答說：『貪、慢、見，各有其本地。如果猛烈強盛，則不相應；如果不猛烈強盛，隨順而起，則能夠相應。各自根據一種意義，所以不相違背。』泰云（人名）說：『這是就隨轉的道理而言，所以不相應。』現在根據《唯識論》，前面是就內緣俱生的貪、慢而言，所以說相應。這裡是就外緣分別的貪、慢而言，所以說不相應。第四重解釋隨煩惱中，景雲（人名）說：『都是煩惱的品類，是根本煩惱以及隨煩惱的后流，這類煩惱被稱為品類。或者說是舉出一部分，稱為品類。』誑（deceit）、諂（flattery）是邪見（mithyā-dṛṣṭi）品類的等流，如同小論所說，所謂五邪見，諂媚依此而生等。現在大乘的尋（vitarka）、伺（vicāra）不併存，不同於薩婆多（Sarvāstivāda），認為它們同時存在於一個心中。基云（人名）說：『前面五十五說誑、諂是癡（moha）的等流，其次是邪見，因為癡增上的緣故。這是就別行而言，彼是就通論而言，所以是癡的一部分。又彼是就體性而言，所以是癡的一部分；此是就行相生起時增上的緣故，說是邪見的等流。』這是審慎地考察了各種論典。問：前面說慧（prajñā）的自性不相應，這裡為什麼邪見同時發起語言，尋伺與見並存呢？

【English Translation】 English version Because they arise following the previous afflictions. Furthermore, the names and order of the secondary afflictions (upakleśa) distinguished here are difficult to discern. As the previous treatise states regarding miscellaneous matters, sorrow, lamentation, disturbance, and vexation are named according to their meaning of following afflictions. Being deluded by the fundamental afflictions (mūlakleśa), names are also given according to the meaning of following them. They are various and not uniform, making it impossible to determine them definitively. One can only judge their category based on the text. For example, attachment (rāga), aversion (dveṣa), and ignorance (moha) arise depending on the initial place. This text states that the names of the fundamental afflictions are based on their meaning of following. As for anger (krodha) and so on, up to flattery (śāṭhya), they arise depending on the second place. The order of the secondary afflictions is not fixed in the preceding and following texts. It is unknown how many afflictions there are between anger and flattery. Shamelessness (āhrīkya) and lack of embarrassment (anapatrāpya) arise depending on the place of violating precepts; the following text is attributed to the preceding content. The third layer explains the fundamental afflictions. Among them, greed, hatred, pride (māna), and doubt (vicikitsā) are mutually incompatible, and so on. Jingyun (person's name) said: 'Question: Earlier it was said that ignorance (avidyā) is associated with all afflictions, and even greed and hatred are mutually incompatible, while greed and view (dṛṣṭi), and pride can be mutually compatible, such as when greed arises, or when conceiving high aspirations. How can these contradictory statements be reconciled?' The answer is: 'Greed, pride, and view each have their own basis. If they are intense and strong, they are incompatible; if they are not intense and strong, they can arise in accordance with each other. Each is based on one meaning, so they are not contradictory.' Taiyun (person's name) said: 'This is because of the principle of following transformation, so they are incompatible.' Now, according to the Vijñāptimātratāsiddhi, the former refers to greed and pride arising together from internal causes, so they are said to be compatible. Here, it refers to greed and pride distinguished by external causes, so they are said to be incompatible. In the fourth layer of explaining the secondary afflictions, Jingyun (person's name) said: 'All are categories of afflictions, which are the fundamental afflictions and the subsequent flow of secondary afflictions; these types of afflictions are called categories. Or, it is said that taking a part is called a category.' Deceit (maya) and flattery (śāṭhya) are the outflows of the category of wrong views (mithyā-dṛṣṭi), as the smaller treatise says, the so-called five wrong views, flattery arises from this, and so on. Now, in Mahayana, initial application of mind (vitarka) and sustained application of mind (vicāra) do not coexist, unlike the Sarvāstivāda school, which believes they exist simultaneously in one mind. Jiyun (person's name) said: 'Earlier, in the fifty-five, it was said that deceit and flattery are the outflows of delusion (moha); next is wrong view, because of the increase of delusion. This is in terms of separate actions; that is in terms of general discussion, so it is a part of delusion. Also, that is in terms of essence, so it is a part of delusion; this is in terms of the increase when the characteristics arise, so it is said to be the outflow of wrong view.' This is a careful examination of various treatises. Question: Earlier it was said that the nature of wisdom (prajñā) is incompatible; why here do wrong views arise simultaneously with language, and initial and sustained application of mind coexist with view?

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。述曰。此時依思尋伺非慧者。故無妨難。下第三解染凈差別中問解結。解中有二。初明所治染。后辨能治凈。前中先明現種。后明系事。前中雲一由纏者莫問本隨。但是現起悉名為纏。二隨眠者本隨種子此名隨眠。現行已下有二複次解隨眠。二名差別。后之複次問于藏論中上座義也。若諸具縛補特伽羅至隨地亦爾者。此釋隨眠成熟之相。此文則說損伏種惑。不說損伏現行煩惱。又此文違前得成熟中。如對法同此文。如前會。次解纏相。乃至若在下地上纏成熟非在上地成就下纏者。景雲。除命終時余時不起下地煩惱。身在上地將命終生下地時。在明瞭位得起下地俱生愛等。如對法論說九種命終心起俱生愛等。論主約多分說。今解此文約隨轉門說。故不成熟。下明系事。言但于現在由此種類煩惱隨眠說故名系等者。三藏云。謂中邊云。熏發種類現在故名系。景雲。但于現在有彼過去隨眠種類名過去系。正起現前纏與隨眠二俱名系。未來今無故不名系。如此種類當知諸餘煩惱亦爾者。三藏云。如一類爾。余煩惱亦爾。泰云。如系約現在非過未。當知余結縛隨眠等余煩惱義門亦爾。非過未。不具縛者所餘煩惱說名為系。於九品中隨斷何品。余未斷者說名為系。即是差別。自下第二明能治凈。有三問答。初中雲。一了知煩惱自

【現代漢語翻譯】 現代漢語譯本： 述曰：此時，依據思索尋伺的並非是具有智慧的人，因此沒有妨礙和詰難。下面第三部分解釋染污和清凈的差別，其中提問關於解脫煩惱結縛的問題。解脫中有兩個方面：首先闡明所要對治的染污，然後辨析能夠對治的清凈。在闡明染污的部分，先說明現行煩惱和種子煩惱，然後說明繫縛之事。在說明現行煩惱和種子煩惱的部分，文中說『一由纏者』，無論根本煩惱還是隨煩惱，只要是現行生起的，都稱為纏。『二隨眠者』，根本煩惱和隨煩惱的種子，這稱為隨眠。『現行已下』有兩次『複次』來解釋隨眠。兩次『複次』是爲了說明名稱的差別。後面的『複次』是提問關於《阿毗達磨藏論》中上座部的觀點。『若諸具縛補特伽羅至隨地亦爾者』，這是解釋隨眠成熟的相狀。這段文字是說損減和調伏種子煩惱，而不是說損減和調伏現行煩惱。而且這段文字與前面『得成熟中』相違背，可以參照《對法論》的說法，與前面的解釋會通。接下來解釋纏的相狀，乃至『若在下地上纏成熟非在上地成就下纏者』。景法師說，除了命終的時候，其餘時候不會生起下地的煩惱。身體在上地，將要命終而生到下地的時候，在明瞭位才能生起下地的俱生愛等。如同《對法論》所說，九種命終心中會生起俱生愛等。論主是從大多數情況來說的。現在解釋這段文字是從隨轉門來說的，所以不成熟。下面說明繫縛之事。『言但于現在由此種類煩惱隨眠說故名系等者』，三藏法師說，是指《中邊分別論》所說，熏發種類現在，所以名為系。景法師說，只是在現在有那過去隨眠的種類，名為過去系。正在生起的現行煩惱（纏）與隨眠，二者都名為系。未來現在沒有，所以不名為系。『如此種類當知諸餘煩惱亦爾者』，三藏法師說，如同一類一樣，其餘的煩惱也是這樣。泰法師說，如繫縛是針對現在，而不是過去和未來。應當知道其餘的結、縛、隨眠等其餘煩惱的義門也是這樣，不是過去和未來。不具縛的人，其餘的煩惱說名為系。在九品煩惱中，隨著斷除了哪一品，其餘未斷除的就說名為系，這就是差別。從下面開始第二部分，闡明能夠對治的清凈。有三個問答。第一個問答中說，『一了知煩惱自

【English Translation】 English version: Shu Yue: At this time, relying on thinking and contemplating is not done by those with wisdom, so there is no obstruction or difficulty. The third part below explains the difference between defilement and purity, in which questions are raised about the issue of liberation from the bonds of affliction. There are two aspects to liberation: first, clarifying the defilements to be treated, and then distinguishing the purity that can treat them. In the part clarifying defilements, first explain the manifest afflictions and seed afflictions, and then explain the matters of bondage. In the part explaining manifest afflictions and seed afflictions, the text says 'One, those due to entanglements (纏, chán)', regardless of fundamental or secondary afflictions, as long as they arise in the present, they are called entanglements. 'Two, those due to latent tendencies (隨眠, suímián)', the seeds of fundamental and secondary afflictions, these are called latent tendencies. 'From manifest onwards' there are two 'further explanations (複次, fùcì)' to explain latent tendencies. The two 'further explanations' are to explain the difference in names. The later 'further explanation' is a question about the views of the Theravada school in the Abhidharma-kosa-sastra (阿毗達磨藏論). 'If those bound beings (補特伽羅, pǔtèqiéluó) to also in accordance with the ground (隨地亦爾者)', this explains the characteristics of the maturation of latent tendencies. This passage speaks of diminishing and subduing seed afflictions, not of diminishing and subduing manifest afflictions. Moreover, this passage contradicts the previous 'in the attainment of maturation', which can be referred to the explanation in the Abhidharma-samuccaya (對法論), and reconciled with the previous explanation. Next, explain the characteristics of entanglements, up to 'If entanglements mature on a lower ground, they do not achieve lower entanglements on a higher ground'. Dharma Master Jing said that except for the time of death, lower ground afflictions do not arise at other times. When the body is on a higher ground and about to die and be born on a lower ground, one can generate co-arisen love (俱生愛, jùshēng ài) and the like from the lower ground in the clear state. As the Abhidharma-samuccaya says, co-arisen love and the like arise in the nine types of dying minds. The author of the treatise speaks from the majority of cases. Now, the explanation of this passage is from the perspective of the following transformation, so it does not mature. Below, explain the matters of bondage. 'The words 'but only in the present, due to this kind of affliction and latent tendency, it is said to be bondage, etc.'', the Tripitaka Master said, refers to what is said in the Madhyantavibhaga-karika (中邊分別論), the kind is perfumed and arises in the present, so it is called bondage. Dharma Master Jing said that only in the present is there that past kind of latent tendency, called past bondage. The manifest affliction (entanglement) and latent tendency that are currently arising are both called bondage. The future does not exist in the present, so it is not called bondage. 'In this way, it should be known that other afflictions are also like this', the Tripitaka Master said, just like one kind, the other afflictions are also like this. Dharma Master Tai said that bondage is directed at the present, not the past and future. It should be known that the meanings of other afflictions such as knots (結, jié), bonds (縛, fù), latent tendencies (隨眠, suímián), etc., are also like this, not past and future. For those who are not fully bound, the remaining afflictions are said to be bondage. Among the nine grades of afflictions, whichever grade is eliminated, the remaining uneliminated ones are said to be bondage, and this is the difference. From below begins the second part, clarifying the purity that can treat them. There are three questions and answers. The first question and answer says, 'One, knowing the nature of afflictions'

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性過患者發苦招生。別生現后二世苦惱。二思惟彼對治所緣境相者。學觀二空所顯真如名思境相。三以勝善品資心相續者。修施戒忍等勝善資心。此是永斷正見前行之道者。前二在資糧位。后一在加行。此皆是無漏斷道行遠近方便也。二解三種對治並通資糧加行位。次問答可知。第三問答中雲。非斷去來今然說斷三世等者。此就依他因緣生法。猶如幻化速起速滅故不可斷。亦應說言。勝義諦中諸法皆如故無所斷。又大乘解或不俱。如明時無闇之時無明。若有說言唯能破闇無有是處。據如此故說非斷去來。今然就一身前後相續。唯聖道力令彼三時本識得離隨眠。故復說言然說斷三世故。十地云。非初非中后。前中后取故。又有隨眠離隨眠心二不和合。是故現在亦非所斷者。景雲。凡和合有二。一方所和合如斧木。二實物和合諸法因如解惑二心。一非是方。二是因緣所生。如幻如化故無實物和合。由如此義不可說斷。然從已下明相續道中能治道生所治心滅。現無隨眠過未亦無。方說斷三世。第四解迷斷差別中初明迷斷。后明緣境。前中問解結。解中初列三界十五斷門起惑多少。二隨別解釋。今此文云。欲界迷苦有十。迷餘三諦各有八除身邊見。上界除瞋余如后說。下文具明欲界四諦所斷各十。上二界除瞋。欲修斷有六。上

【現代漢語翻譯】 現代漢語譯本 性過患者，會引發痛苦，招致新的生命。在今生和來世都會感到苦惱。如果思考對治這些苦惱的所緣境相，那麼通過學習觀空所顯現的真如，就叫做『思境相』。 用殊勝的善行來滋養心相續，就是通過修習佈施、持戒、忍辱等殊勝的善行來滋養心。這才是永遠斷除邪見，走向正見的前行之道。前面兩種（性過患、思惟彼對治所緣境相）屬於資糧位，後面一種（以勝善品資心相續）屬於加行位。這些都是無漏斷道，根據修行遠近而採取的方便。 解釋三種對治，並貫通資糧位和加行位。接下來的問答可以理解這些內容。第三個問答中說：『並非斷滅過去、現在、未來，而是說斷滅三世』。這是就依他因緣所生的法而言，就像幻化一樣，迅速生起，迅速滅亡，所以無法斷滅。也應該說，在勝義諦中，諸法皆如，所以沒有什麼可以斷滅的。而且大乘的理解或許並不一致，就像光明出現時就沒有黑暗，黑暗出現時就沒有光明。如果有人說只能破除黑暗，這是不對的。根據這個道理，所以說並非斷滅過去、現在、未來。現在是就一身前後相續而言，只有聖道的威力才能使這三時的本識脫離隨眠（煩惱的潛在狀態）。所以又說『然而說斷三世』。《十地經》說：『非初非中后，前中后取故。』還有隨眠（煩惱的潛在狀態）和離隨眠心二者不和合，所以現在也不是所能斷滅的。 景法師說：凡是和合有兩種，一種是方所和合，比如斧頭和木頭；一種是實物和合，比如諸法的因，就像理解迷惑的兩個心。一種不是方所和合，二是因緣所生，如幻如化，所以沒有實物和合。由於這個道理，不可說斷滅。然而從以下說明相續道中，能對治的道產生，所對治的心滅亡，現在沒有隨眠，過去未來也沒有。才說斷滅三世。 第四部分解釋迷和斷的差別，首先說明迷斷，然後說明緣境。前面一部分的問答解釋了結縛。在解釋結縛中，首先列出三界十五種斷門，以及生起迷惑的多少。然後分別解釋。現在這段文字說：『欲界迷苦有十，迷餘三諦各有八，除去身邊見（認為五蘊是『我』的錯誤知見）。上界除去嗔（嗔恨），其餘的像後面所說。』下文具體說明欲界四諦所斷各有十種，上二界除去嗔。欲修斷有六，上界...

【English Translation】 English version The suffering of the nature of transgression causes the recruitment of new lives. Suffering and distress will be experienced in both the present and future lives. If one contemplates the aspects of the objects of focus that counteract these sufferings, then the Suchness (Tathata) revealed through the study of emptiness is called 'contemplating the aspects of the object'. Nourishing the mind-stream with superior virtues means nourishing the mind through the practice of generosity (dana), moral discipline (sila), patience (kshanti), and other superior virtues. This is the path that precedes right view, leading to the permanent eradication of wrong views. The first two (suffering of the nature of transgression, contemplating the aspects of the object) belong to the stage of accumulation (Sambhara-marga), while the latter (nourishing the mind-stream with superior virtues) belongs to the stage of application (Prayoga-marga). These are all expedient means for the path of non-outflow (Anasrava-marga) to cut off afflictions, depending on the distance of practice. Explaining the three counteractions and connecting them to the stages of accumulation and application. The following questions and answers can be understood. In the third question and answer, it is said: 'It is not the cutting off of the past, present, and future, but rather the saying of cutting off the three times.' This refers to phenomena arising from dependent origination (Pratitya-samutpada), which, like illusions, arise and vanish quickly, and therefore cannot be cut off. It should also be said that in the ultimate truth (Paramartha-satya), all phenomena are Suchness, so there is nothing to be cut off. Moreover, the understanding of Mahayana may not be consistent, just as there is no darkness when there is light, and no light when there is darkness. If someone says that it can only dispel darkness, that is not correct. According to this principle, it is said that it is not the cutting off of the past, present, and future. The present refers to the continuous succession of moments in a single body, and only the power of the holy path (Arya-marga) can enable the fundamental consciousness (alaya-vijnana) of these three times to be freed from latent afflictions (anusaya). Therefore, it is again said, 'However, it is said to cut off the three times.' The Ten Stages Sutra says: 'Not the beginning, not the middle, not the end, because the beginning, middle, and end are taken.' Furthermore, latent afflictions (anusaya) and the mind free from latent afflictions do not harmonize, so the present is also not what can be cut off. Master Jing said: There are two kinds of harmonization. One is harmonization in location, such as an axe and wood; the other is harmonization of real objects, such as the causes of phenomena, like the two minds that understand delusion. One is not harmonization in location, and the second is born of causes and conditions, like illusions and transformations, so there is no harmonization of real objects. Because of this principle, it cannot be said to be cut off. However, from below, it is explained that in the continuous path, the path that can counteract arises, and the mind that is counteracted ceases, and there are no latent afflictions in the present, nor in the past or future. Only then is it said to cut off the three times. The fourth part explains the difference between delusion and cutting off, first explaining delusion and cutting off, and then explaining the object of focus. The questions and answers in the previous part explained the bonds. In explaining the bonds, first list the fifteen doors of cutting off in the three realms, and the amount of delusion that arises. Then explain them separately. Now this passage says: 'In the desire realm (Kama-dhatu), there are ten delusions regarding suffering (duhkha), and eight delusions regarding the other three noble truths (arya-satya), excluding the view of self (satkayadristi, the false view that the five aggregates are 'I'). In the upper realms, remove anger (dvesha), and the rest is as described later.' The following text specifically explains that what is to be cut off in the four noble truths in the desire realm is ten each, and in the upper two realms, anger is removed. There are six to be cut off through cultivation in the desire realm, and in the upper realms...

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二界除瞋各五。與對法同何故相違耶。三藏云。自有二門。一迷諦起惑門。是故諸諦皆十種。二諦行斷惑門。如苦諦下有空無我行為能治。即有身見為所治。既有無常行為能治。即有邊見執常為所治。是故苦下具十煩惱。余諦無此能治之道。故無所治身邊二見。泰云。真實理門四諦並十。如對法說。但為苦諦有空無我行。對治我見邊依我起隨我見說。故但說迷苦有十。三諦各八。如實道理一切煩惱皆見空斷。不可說言見四諦斷。但迷四諦起諸煩惱。隨迷起處總四諦斷。基述兩解。問如雜集諸諦並有身邊見者如何相貌。答計彼諦下惑為我。即名此諦下身邊戒取等亦爾。若爾總計四諦下惑為我。此何諦斷。答天此。不能總緣從別緣起故。問若爾即苦集下身邊不能遍緣五門也。以此理故明。緣五門者有力增勝。迷苦義增但見苦所斷。諸三諦下身邊力劣不能遍緣五門。但有別迷者故見苦所斷。問集諦下身邊何不爾也。答力微劣別迷集。即唯緣集諦名見集斷。故不同苦。今尋文處自有三說。一者苦下十。集滅名七。道有八。此如薩婆多說。龍樹菩薩隨此門故說九十八使。二者苦下有十三諦各八。此說如經部等。三者四諦各十。蓋是大乘真實道理。就別解中二十句我見。既迷苦生故唯見斷。修道即無。言又諸邪見謂無施等者。撥無

【現代漢語翻譯】 現代漢語譯本 二界（欲界和色界）去除瞋恚各有五種煩惱。這與《阿毗達摩》（Abhidharma，對法）的說法相同，為何又說它們是相違背的呢？ 三藏（Tripitaka）中說：『自有兩種途徑。一是因迷惑真諦而生起煩惱的途徑，因此諸諦（四聖諦）都各有十種煩惱。二是依真諦修行而斷除煩惱的途徑，例如在苦諦之下，有空、無我等行作為能對治的法門，即以有身見（Sakkāya-ditthi，認為五蘊之身是我）作為所要對治的對象。既然有無常行作為能對治的法門，即以有邊見（Antagāhika-ditthi，執著斷常二邊）執著常作為所要對治的對象。』因此，在苦諦之下具備十種煩惱。其餘三諦沒有這種能對治的法門，所以沒有所要對治的有身見和邊見。 泰法師說：『從真實理的角度來看，四諦都各有十種煩惱，如《阿毗達摩》所說。但因為苦諦有空、無我等行，可以對治我見（Atta-ditthi），邊見依我見而生起，所以隨著我見的說法，只說迷惑苦諦才有十種煩惱，其餘三諦各有八種。』按照真實的道理，一切煩惱都可以通過證悟空性來斷除，不能說通過證見四諦來斷除。只是因為迷惑四諦才生起各種煩惱，隨著迷惑之處而總共斷除四諦的煩惱。 窺基法師闡述了兩種解釋。問：『如果像《雜集論》（Yogācārabhūmi-śāstra）所說，諸諦都具有有身見和邊見，那會是什麼樣的相貌呢？』答：『計度彼諦之下的迷惑為我，就稱作此諦之下也有有身見、戒禁取見（Sīlabbataparāmāsa，執著非因計因的戒律和苦行）等。』如果這樣，總計四諦之下的迷惑都執著為我，那麼這在哪個諦下斷除呢？答：『這是自然而然的，不能總緣，而是從個別因緣生起。』問：『如果這樣，那麼在苦諦和集諦之下的有身見和邊見就不能普遍地緣於五門（五蘊）了。』因為這個道理，說明緣於五門者力量更強大，迷惑苦諦的意義更強，所以只見到苦諦所斷的煩惱。其餘三諦之下的有身見和邊見力量較弱，不能普遍地緣於五門，只是有個別的迷惑，所以見到苦諦所斷的煩惱。 問：『集諦之下的有身見和邊見為何不是這樣呢？』答：『力量微弱，個別地迷惑集諦，就只是緣于集諦，稱為見集所斷。』所以和苦諦不同。現在尋找經文之處，自有三種說法。一是苦諦之下有十種煩惱，集諦和滅諦有七種，道諦有八種。這就像薩婆多部（Sarvāstivāda）的說法。龍樹菩薩（Nāgārjuna）隨著這個途徑，所以說有九十八使（煩惱）。二是苦諦之下有十三種煩惱，其餘三諦各有八種。這種說法就像經部（Sautrāntika）等。三是四諦各有十種煩惱。這大概是大乘（Mahāyāna）的真實道理。』 就個別解釋來說，二十句的我見，既然是因迷惑苦諦而生起，所以只是見道所斷，修道時就沒有了。』又說各種邪見，例如認為沒有佈施等等，就是撥無（否認因果）。

【English Translation】 English version Each of the two realms (the desire realm and the form realm) has five kinds of defilements removed related to anger. This is the same as the Abhidharma (對法), so why is it said to be contradictory? The Tripitaka (三藏) says: 'There are two paths. One is the path of arising defilements due to delusion of the truths, therefore all truths (the Four Noble Truths) each have ten kinds of defilements. The other is the path of cultivating the truths to cut off defilements, for example, under the Truth of Suffering, there are practices such as emptiness and non-self as antidotes, that is, using the view of the body as self (Sakkāya-ditthi, 有身見) as the object to be treated. Since there is the practice of impermanence as an antidote, the view of clinging to extremes (Antagāhika-ditthi, 邊見), clinging to permanence, is the object to be treated.' Therefore, under the Truth of Suffering, there are ten kinds of defilements. The other three truths do not have this kind of antidote, so there is no view of the body as self and extreme views to be treated. Master Tai said: 'From the perspective of true principle, the Four Truths each have ten kinds of defilements, as stated in the Abhidharma. However, because the Truth of Suffering has practices such as emptiness and non-self, which can counteract the view of self (Atta-ditthi, 我見), and extreme views arise based on the view of self, so following the view of self, it is only said that delusion of the Truth of Suffering has ten kinds of defilements, and the other three truths each have eight kinds.' According to the true principle, all defilements can be cut off by realizing emptiness, and it cannot be said that they are cut off by seeing the Four Truths. It is only because of delusion of the Four Truths that various defilements arise, and the defilements of the Four Truths are cut off according to the place of delusion. Master Kuiji explained two interpretations. Question: 'If, as stated in the Yogācārabhūmi-śāstra (雜集論), all truths have the view of the body as self and extreme views, what would that look like?' Answer: 'Considering the delusion under that truth as self is called having the view of the body as self, adherence to precepts and rituals (Sīlabbataparāmāsa, 戒禁取見), etc., under this truth as well.' If so, counting all the delusions under the Four Truths as clinging to self, then under which truth is this cut off? Answer: 'This is natural, it cannot be generally conditioned, but arises from individual conditions.' Question: 'If so, then the view of the body as self and extreme views under the Truth of Suffering and the Truth of Accumulation cannot universally condition the five aggregates.' Because of this principle, it is explained that those who condition the five aggregates have stronger power, and the meaning of delusion of the Truth of Suffering is stronger, so only the defilements cut off by seeing the Truth of Suffering are seen. The view of the body as self and extreme views under the other three truths are weaker and cannot universally condition the five aggregates, but there are individual delusions, so the defilements cut off by seeing the Truth of Suffering are seen. Question: 'Why is the view of the body as self and extreme views under the Truth of Accumulation not like this?' Answer: 'The power is weak, and individually deluded about the Truth of Accumulation, it only conditions the Truth of Accumulation, and is called cutting off by seeing the Truth of Accumulation.' So it is different from the Truth of Suffering. Now, searching for the place in the scriptures, there are three statements. One is that there are ten kinds of defilements under the Truth of Suffering, seven under the Truth of Cessation and the Truth of the Path, and eight under the Truth of the Path. This is like the statement of the Sarvāstivāda (薩婆多部). Nāgārjuna (龍樹菩薩) followed this path, so he said there were ninety-eight fetters (defilements). The second is that there are thirteen kinds of defilements under the Truth of Suffering, and eight under each of the other three truths. This statement is like the Sautrāntika (經部), etc. The third is that each of the Four Truths has ten kinds of defilements. This is probably the true principle of Mahāyāna (大乘).' In terms of individual explanations, the twenty sentences of the view of self, since they arise from delusion of the Truth of Suffering, are only cut off by the path of seeing, and there are none in the path of cultivation.' It is also said that various wrong views, such as thinking there is no giving, etc., are denying (denying cause and effect).

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施等等流果及異熟果。俱名謗。撥無父母等一分迷苦一分迷集者。景雲。父母從因父母生邊名苦。生男女是集。以謗無中有。亦謗感中有業名謗苦集。泰云。若據父母及中陰體是苦諦。能成後身業故亦是集。喬答摩種舊云瞿曇不順梵語。今云喬答摩。此云日天。或言甘𧀹。或云牛糞。或名泥土。又妄計自在世主等。乃至如是邪見亦迷苦諦。景雲。若聞我見後起與我見同境。如是計常即有邊見。以無有計自在天等。一地之法為我。亦計彼常。但是違正道理名為邪見。基云。問此卷初云遍常論一分常論等。皆是邊見即計梵王為常。如何此中乃言邪見。答二說。若起我見計梵王為我後計為常。此常見我起後生故邊見收如前。又此中約非我見後生者。此非常見故邪見收。亦無違。問凡夫伏修不伏見。此是見惑。如何色界我見地獄起耶。若是欲界我見等如何緣生色生。答此我見是欲界系。緣名為境故約緣彼生。名者名字。聞彼名故而緣。又名者四蘊也。即是此心之相。離心無別體故言緣名。問若爾與欲見何別。答至下緣境中更當知。廣釋差別二說。此遍常論皆名邪見。非我見後生。如前文言是邊見及梵網對法等邊見攝者。似常見體是邪見。夫言邊見必我見後生故。故此中次上文云。即用如是我見為依止。於五蘊見我斷常。斷常二

【現代漢語翻譯】 現代漢語譯本： 施等等流果及異熟果，都叫做謗。否定父母等，一部分是迷惑于苦諦，一部分是迷惑于集諦。景雲法師說：『父母從因父母生的角度來說是苦諦，生男女是集諦。』因為否定中有（bardo，指死亡到再生的過渡期），也否定了感生中有的業，這叫做謗苦集二諦。泰法師說：『如果根據父母及中陰身是苦諦，能成就後世之身的業也是集諦。』喬答摩種舊譯為瞿曇，認為不順應梵語。現在譯為喬答摩（Gautama），漢譯為日天，或說甘蔗，或說牛糞，或名泥土。又妄自計度自在天、世主等，乃至像這樣的邪見也是迷惑于苦諦。景雲法師說：『如果聽到我見后，產生與我見相同境界的見解，像這樣計度為常，就有了邊見。因為沒有計度自在天等一地之法為我，也計度他們為常。』這些都是違背正理，叫做邪見。窺基法師說：『問：此捲開頭說遍常論、一分常論等，都是邊見，即計度梵王（Brahma）為常。為什麼這裡又說是邪見？答：有兩種說法。如果生起我見，計度梵王為我，之後又計度為常，這種常見是從我見生起的，所以歸於邊見，如前所說。又，這裡說的是非我見後生起的，這種不是常見，所以歸於邪見，也沒有矛盾。問：凡夫伏煩惱但沒有伏見惑，這是見惑。為什麼我見在地獄生起呢？如果是欲界我見等，如何緣生色界？答：這種我見是欲界系，緣名為境，所以說是緣彼而生。名，指的是名字。因為聽到那個名字而緣。又，名指的是四蘊（skandhas），也就是此心的相狀。離開心沒有別的體性，所以說緣名。問：如果這樣，與欲見有什麼區別？答：到下面緣境中會更詳細地說明差別。有兩種說法。這種遍常論都叫做邪見，不是我見後生起的。如前文所說是邊見，以及梵網經、對法等邊見所攝的，類似常見的體性是邪見。凡是說邊見，必定是我見後生起的。所以這裡緊接著上文說，即用如是我見為依止，於五蘊（skandhas）見我斷常，斷常二見。』

【English Translation】 English version: All streams of consequences and Vipaka consequences are called slander. Denying parents, etc., is partly delusion about suffering and partly delusion about the cause of suffering. Jingyun said: 'Parents from the perspective of the cause of parents giving birth are suffering, and giving birth to sons and daughters is the cause of suffering.' Because it denies the bardo (the intermediate state between death and rebirth), it also denies the karma that causes the bardo, which is called slandering suffering and its cause. Tai said: 'If based on the parents and the intermediate state being suffering, the karma that can accomplish the future body is also the cause of suffering.' The old translation of Gautama (喬答摩) was considered not in accordance with Sanskrit. Now it is translated as Gautama, which is translated as Sun God, or sugarcane, or cow dung, or mud. Furthermore, falsely assuming self-existent gods, world rulers, etc., such wrong views are also delusions about suffering. Jingyun said: 'If after hearing the view of self, a view arises with the same realm as the view of self, then considering it as permanent leads to extreme views. Because there is no considering the Dharma of the self-existent heaven, etc., as self, and also considering them as permanent.' These are all against the correct reasoning and are called wrong views. Kuiji said: 'Question: At the beginning of this volume, it says that pervasive permanence theories, partial permanence theories, etc., are all extreme views, that is, considering Brahma (梵王) as permanent. Why does it say here that they are wrong views? Answer: There are two explanations. If the view of self arises, considering Brahma as self, and then considering it as permanent, this permanent view arises from the view of self, so it is classified as an extreme view, as mentioned before. Also, here it refers to those that arise after the non-self view. This is not a permanent view, so it is classified as a wrong view, and there is no contradiction. Question: Ordinary people subdue afflictions but do not subdue wrong views. This is a delusion of view. Why does the view of self arise in the lower realms? If it is the view of self in the desire realm, how does it arise in the form realm? Answer: This view of self belongs to the desire realm, and it takes name as its object, so it is said to arise from it. Name refers to the name. Because one hears that name and then relates to it. Also, name refers to the four aggregates (skandhas), which are the characteristics of this mind. There is no separate entity apart from the mind, so it is said to relate to name. Question: If so, what is the difference between this and the view of desire? Answer: The difference will be explained in more detail below in the section on relating to objects. There are two explanations. These pervasive permanence theories are all called wrong views, not arising after the view of self. As mentioned in the previous text, what is classified as extreme views, such as the Brahma Net Sutra and Abhidharma, the nature resembling a permanent view is a wrong view. Whenever extreme views are mentioned, they must arise after the view of self. Therefore, here it follows the previous text, saying that it uses such a view of self as a basis, and sees self as permanent or impermanent in the five aggregates (skandhas), the two views of permanence and impermanence.'

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見即唯我後起遍常論不緣為我故非邊見。亦無此地薩迦耶見。不同經部緣壞而生。不同薩婆多緣有而起。此中以依他性為依止計有遍計所執故。不死憍亂亦迷苦諦者。若有依苦諦問。彼憍亂答。此迷苦諦。妄取諸見以為第一等者。既許執見為勝名為迷苦。即迷等流果苦名迷苦諦。不迷異熟果故名迷苦諦。若有妄取隨順此見。乃至此戒禁是迷苦諦者。景雲。身語二業是戒禁體。有從同類因等流果義名苦。今迷此苦執戒為勝。基云。隨順此見即見取根境。此見隨法即俱時心法等。又前為見取因。后為見取果也。若有外道至此及所餘等者。此前外道起疑。及所餘人于苦猶預迷苦疑。于自見起貪亦名迷苦。於他見起瞋亦名迷苦。基云。瞋中但有緣見之言。故知大乘見道之時。唯緣見起緣有情事者。是修道時。又此且約緣見而生非事中無。恃見起慢亦迷苦。當知據迷等流果苦。若有無智等者無智是無明通相應獨行。總名迷若無癡。迷集中雲又有沙門至所有邪見者。景雲。問非因計因何非戒取。答戒取或彼不取。或但以妄計自在等為眾生因。違彼正因名為邪見。又有邪見不死矯亂至一分者。若有依集諦問。彼矯亂答。此迷集諦。次明見戒二取並據迷彼見戒。前能生後集諦之義。迷滅八中計邊無邊不死矯亂諸見一分者。景雲。如計欲

【現代漢語翻譯】 現代漢語譯本： 認為『見』（dṛṣṭi）即是『唯我』（ātman），之後產生的『遍常論』（nityavāda），因為不以『緣』（pratyaya）為『我』（ātman）的緣故，所以不是『邊見』（antagrāha-dṛṣṭi）。這裡也沒有『薩迦耶見』（satkāya-dṛṣṭi）。這不同於經部宗（Sautrāntika）所說的『緣壞而生』，也不同於薩婆多部（Sarvāstivāda）所說的『緣有而起』。這裡是以『依他性』（paratantra-svabhāva）為依止，計度有『遍計所執』（parikalpita-svabhāva）的緣故。認為『不死』（amṛta）是『憍亂』（mada），也是對『苦諦』（duḥkha-satya）的迷惑。如果有人依據『苦諦』提問，而他以『憍亂』作答，這就是迷惑于『苦諦』。妄自取用各種見解，認為是最殊勝的，既然允許執著于見解為殊勝，這被稱為迷惑于『苦』，也就是迷惑于『等流果』（niṣyanda-phala）的苦，這被稱為迷惑于『苦諦』，而不是迷惑于『異熟果』（vipāka-phala）的苦，所以被稱為迷惑于『苦諦』。如果有人妄自取用隨順這些見解，乃至這些戒律禁制，這就是迷惑于『苦諦』。景雲說，身語二業是戒禁的本體，有從同類因產生『等流果』的意義，所以稱為『苦』。現在迷惑于這種苦，執著于戒律為殊勝。基云說，隨順這些見解，就是『見取』（dṛṣṭi-parāmarśa）的根境。這些見解隨順的法，就是俱時的心法等。而且，前面是『見取』的因，後面是『見取』的果。如果有的外道到了這裡以及其餘的地方，此前外道生起疑惑，以及其餘的人對於苦還在猶豫，這就是迷惑于苦的疑惑。對於自己的見解生起貪愛，也稱為迷惑于苦。對於他人的見解生起嗔恨，也稱為迷惑于苦。基云說，嗔恨中只有緣于見解的言論，所以知道大乘見道的時候，只是緣于見解而生起，緣于有情的事情，是在修道的時候。而且這裡只是就緣于見解而生起而言，不是說事情中沒有。依仗見解而生起傲慢，也是迷惑于苦。應當知道這是根據迷惑于『等流果』的苦。如果有人沒有智慧等，沒有智慧就是無明，普遍相應，獨自執行，總稱為迷惑。如果沒有愚癡，迷惑于『集諦』（samudaya-satya）。云又有沙門到了所有邪見的地方。景雲說，問：把非因當成因，為什麼不是『戒禁取』（śīla-vrata-parāmarśa）？答：『戒禁取』或者他們不取，或者只是妄自計度自在等為眾生的因，違背了正確的因，所以稱為『邪見』（mithyā-dṛṣṭi）。又有邪見，認為不死是矯亂，乃至是一部分。如果有人依據『集諦』提問，他以矯亂回答，這就是迷惑于『集諦』。接下來闡明見取和戒取，都是根據迷惑于那些見解和戒律。前面能生起後面的『集諦』的意義。迷惑于『滅諦』（nirodha-satya）和『八正道』（āryāṣṭāṅgamārga）中，計度邊見、無邊見、不死矯亂等見解的一部分。景雲說，例如計度慾望

【English Translation】 English version: The view (dṛṣṭi) that 'seeing' is identical to 'self' (ātman), followed by the arising of the 'eternalist theory' (nityavāda), is not an 'extreme view' (antagrāha-dṛṣṭi) because it does not take 'conditions' (pratyaya) as the cause of 'self' (ātman). There is also no 'view of self' (satkāya-dṛṣṭi) here. This is different from what the Sautrāntika school says about 'arising from the destruction of conditions,' and also different from what the Sarvāstivāda school says about 'arising from the existence of conditions.' Here, it is because 'dependent nature' (paratantra-svabhāva) is relied upon, and there is the conceptual imputation of 'completely imagined nature' (parikalpita-svabhāva). Considering 'immortality' (amṛta) as 'arrogance' (mada) is also delusion regarding the 'truth of suffering' (duḥkha-satya). If someone asks based on the 'truth of suffering,' and they answer with 'arrogance,' this is delusion regarding the 'truth of suffering.' Vainly adopting various views, considering them to be the most superior, since it is allowed to cling to views as superior, this is called delusion regarding 'suffering,' which is delusion regarding the suffering of the 'result of outflow' (niṣyanda-phala), and this is called delusion regarding the 'truth of suffering,' not delusion regarding the suffering of the 'result of maturation' (vipāka-phala), so it is called delusion regarding the 'truth of suffering.' If someone vainly adopts views that accord with these views, even these precepts and prohibitions, this is delusion regarding the 'truth of suffering.' Jingyun said that the two actions of body and speech are the substance of precepts and prohibitions, and there is the meaning of 'result of outflow' arising from a similar cause, so it is called 'suffering.' Now, being deluded about this suffering, clinging to precepts as superior. Jiyun said that according with these views is the root object of 'grasping at views' (dṛṣṭi-parāmarśa). The dharmas that accord with these views are simultaneous mental dharmas, etc. Moreover, the former is the cause of 'grasping at views,' and the latter is the result of 'grasping at views.' If there are non-Buddhists who come here and elsewhere, the previous non-Buddhists give rise to doubts, and others are still hesitant about suffering, which is doubt about delusion regarding suffering. Giving rise to greed for one's own views is also called delusion regarding suffering. Giving rise to hatred for others' views is also called delusion regarding suffering. Jiyun said that there are only words about clinging to views in hatred, so it is known that at the time of the Mahayana path of seeing, it only arises from clinging to views, and clinging to sentient beings is at the time of the path of cultivation. Moreover, this is only in terms of arising from clinging to views, not that there is nothing in the matter. Arrogance arising from relying on views is also delusion regarding suffering. It should be known that this is based on delusion regarding the suffering of the 'result of outflow.' If someone is without wisdom, etc., without wisdom is ignorance, universally corresponding, operating alone, generally called delusion. If there is no ignorance, delusion regarding the 'truth of origin' (samudaya-satya). It is said that there are also śrāmaṇas who arrive at all places of wrong views. Jingyun said, ask: Why is taking a non-cause as a cause not 'grasping at precepts and vows' (śīla-vrata-parāmarśa)? Answer: 'Grasping at precepts and vows' either they do not take, or they only vainly consider freedom, etc., as the cause of sentient beings, violating the correct cause, so it is called 'wrong view' (mithyā-dṛṣṭi). There are also wrong views that consider immortality to be arrogance, even a part. If someone asks based on the 'truth of origin,' and they answer with arrogance, this is delusion regarding the 'truth of origin.' Next, it is explained that grasping at views and grasping at precepts are both based on delusion regarding those views and precepts. The former can give rise to the meaning of the latter 'truth of origin.' Delusion regarding the 'truth of cessation' (nirodha-satya) and the 'Noble Eightfold Path' (āryāṣṭāṅgamārga), considering a part of views such as extreme views, infinite views, immortal arrogance, etc. Jingyun said, for example, considering desire

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界四禪為解脫涅槃。欲界人天為涅槃體。以量小故名有邊。計第四禪為解脫涅槃。欲界人天為涅槃體。以量小故名有邊。計第四禪為解脫。量大名無邊。計下三禪亦有邊無邊等。名迷滅諦邪見。不死矯亂。若依滅諦為問。彼矯亂答名迷滅邪見。故云一分。說現法涅槃所有邪見者。執欲人天五欲自恣為一涅槃。及執四禪為四涅槃。由執五處生死以為涅槃。不緣見戒而起迷滅邪見。又有橫計諸邪解脫等者。景雲。謂外道隨何法以為解脫。即是迷滅邪見。泰云。計無想天等為解脫。薩婆多見取攝。故成下邪見。唯無漏緣論懷事生。今依此文。是滅下邪見增益見攝。今依此論。計有漏法同迷道。同滅名滅。若別緣四諦下諸見同於滅道。此見取隨所執見取說。基云。若總緣四諦為見取。即是苦諦下見取。余諦但能別緣。問小乘如此邪見別計有邪解脫。亦是迷有漏苦。如何見滅斷。答迷滅執別有滅。乃至道亦爾。義增故唯見滅斷。前苦諦下別無說此見故也。所餘貪等如前應知。至迷於滅諦等者。景雲。別執邪見法以為解脫究竟出離。于中貪著或特生慢皆迷滅諦。或聞釋種所說涅槃必生增嫉恚惱。不忍瞋迷滅諦。問滅下八種皆迷滅耶。答迷寬緣狹。由不了真滅故起邪見謗無。后執邪見以為出離。于中貪多者恃之生慢。聞說正滅不忍生

【現代漢語翻譯】 現代漢語譯本： 將第四禪（Dhyana，禪定）視為解脫涅槃（Nirvana，寂滅）。認為欲界（Kamadhatu， desire realm）人天（Devas，天神）是涅槃的本體。因為範圍小，所以稱為『有邊』。認為第四禪是解脫涅槃，欲界人天是涅槃的本體，因為範圍小，所以稱為『有邊』。認為第四禪是解脫，範圍大，稱為『無邊』。認為下三禪也有『有邊』、『無邊』等說法，這被稱為迷於滅諦（Nirodha Satya，滅諦）的邪見（Mithya-dṛṣṭi，邪見），是不死的詭辯。 如果依據滅諦來提問，那些詭辯的回答被稱為迷於滅諦的邪見，所以說是一部分。關於宣說現法涅槃的所有邪見，是指執著于欲界人天的五欲享樂，認為這是涅槃，以及執著於四禪為四種涅槃。由於執著於五處生死輪迴，認為這就是涅槃，因此不從見戒（Śīla，戒律）而生起迷於滅諦的邪見。還有橫生邪念，認為有各種邪解脫等情況。 景雲（Jingyun，人名）說：『所謂外道（Tirthika，外道）無論以什麼法作為解脫，那就是迷於滅諦的邪見。』泰（Tai，人名）說：『認為無想天（Asañjñā-sattva，無想天）等是解脫，這被薩婆多（Sarvāstivāda，一切有部）的見取（Dṛṣṭi-parāmarśa，見取）所攝，因此構成下品邪見。』只有無漏（Anāsrava，無漏）緣論才會因懷有此事而生起。現在依據此文，這是滅諦下的邪見，屬於增益見（Atmavada，我見）所攝。現在依據此論，認為有漏法（Sāsrava，有漏）和迷於道諦（Mārga Satya，道諦）相同，和滅諦相同，稱為滅諦。 如果分別緣於四諦（catvāri āryasatyāni，四聖諦）下的各種見解，就和滅諦、道諦相同。這種見取隨著所執著的見解而說。基（Ji，人名）說：『如果總緣四諦為見取，那就是苦諦（Duḥkha Satya，苦諦）下的見取，其餘諦只能分別緣。』問：小乘（Hinayana，小乘）如此邪見，分別認為有邪解脫，也是迷惑于有漏的苦，如何能斷滅？答：迷惑于滅諦，執著于別有滅諦，乃至道諦也是如此。意義增多，所以只能斷滅諦。前面苦諦下沒有分別說這種見解。 其餘的貪等煩惱，應該像前面所說的那樣理解。至於迷惑于滅諦等情況，景雲說：『分別執著邪見法，認為這是解脫，是究竟的出離，對其中產生貪著，或者特別生起傲慢，都是迷惑于滅諦。或者聽到釋迦種姓（Śākya，釋迦）所說的涅槃，必定會產生嫉妒、惱怒，不能忍受，嗔恨，迷惑于滅諦。』問：滅諦下的八種邪見都是迷惑于滅諦嗎？答：迷惑的範圍寬廣，緣的範圍狹窄。由於不瞭解真正的滅諦，所以產生邪見，誹謗沒有滅諦。後來執著邪見，認為這是出離，對其中貪多的人，依仗它而生起傲慢。聽到宣說正滅，不能忍受，產生嗔恨。

【English Translation】 English version: To regard the Fourth Dhyana (meditative absorption) as liberation and Nirvana (cessation of suffering). To consider the beings in the Desire Realm (Kamadhatu) and the heavens (Devas) as the substance of Nirvana. Because its scope is small, it is called 'finite'. To regard the Fourth Dhyana as liberation and Nirvana, and to consider the beings in the Desire Realm and the heavens as the substance of Nirvana. Because its scope is small, it is called 'finite'. To regard the Fourth Dhyana as liberation, and because its scope is vast, it is called 'infinite'. To consider the lower three Dhyanas as having 'finite' and 'infinite' aspects, etc., is called deluded views (Mithya-dṛṣṭi) regarding the Truth of Cessation (Nirodha Satya), and is immortal sophistry. If one asks based on the Truth of Cessation, those sophistical answers are called deluded views regarding the Truth of Cessation, hence it is said to be a part. Regarding all the deluded views that proclaim Nirvana in this life, it refers to clinging to the five desires of beings in the Desire Realm and the heavens, considering this as Nirvana, and clinging to the four Dhyanas as four types of Nirvana. Because of clinging to the cycle of birth and death in the five realms, considering this as Nirvana, one does not arise from views and precepts (Śīla) and generate deluded views regarding the Truth of Cessation. There are also those who arbitrarily conceive of various wrong liberations, etc. Jingyun (person's name) said: 'Whatever Dharma (teachings) the non-Buddhists (Tirthika) take as liberation, that is a deluded view regarding the Truth of Cessation.' Tai (person's name) said: 'Considering the Realm of Non-Perception (Asañjñā-sattva) etc., as liberation, this is included in the view-attachment (Dṛṣṭi-parāmarśa) of the Sarvāstivāda (Everything Exists School), thus forming an inferior deluded view.' Only the non-outflow (Anāsrava) causal theory arises because of harboring this matter. Now, according to this text, this is a deluded view under the Truth of Cessation, belonging to the category of the self-view (Atmavada). Now, according to this treatise, considering defiled (Sāsrava) dharmas as being the same as being deluded about the Truth of the Path (Mārga Satya), and the same as the Truth of Cessation, is called the Truth of Cessation. If one separately contemplates the various views under the Four Noble Truths (catvāri āryasatyāni), they are the same as the Truth of Cessation and the Truth of the Path. This view-attachment is spoken of according to the views one clings to. Ji (person's name) said: 'If one generally contemplates the Four Noble Truths as view-attachment, that is the view-attachment under the Truth of Suffering (Duḥkha Satya), the remaining Truths can only be contemplated separately.' Question: The Hinayana (Smaller Vehicle) has such deluded views, separately considering there to be wrong liberations, and is also deluded about defiled suffering, how can it sever cessation? Answer: Being deluded about the Truth of Cessation, clinging to a separate Truth of Cessation, and even the Truth of the Path is the same. The meaning increases, so one can only sever the Truth of Cessation. The previous Truth of Suffering did not separately speak of this view. The remaining afflictions such as greed, etc., should be understood as previously explained. As for being deluded about the Truth of Cessation, etc., Jingyun said: 'Separately clinging to deluded views as Dharma, considering this as liberation, as ultimate release, and generating attachment to it, or especially generating arrogance, are all deluded about the Truth of Cessation. Or hearing the Nirvana spoken of by the Shakya (Śākya) lineage, one will certainly generate jealousy and annoyance, unable to endure, and generate anger, being deluded about the Truth of Cessation.' Question: Are all eight types of deluded views under the Truth of Cessation deluded about the Truth of Cessation? Answer: The scope of delusion is broad, the scope of conditions is narrow. Because one does not understand the true Truth of Cessation, one generates deluded views, slandering that there is no Truth of Cessation. Later, clinging to deluded views, considering this as release, those who are greedy for it rely on it and generate arrogance. Hearing the proclamation of the correct cessation, they cannot endure it and generate anger.

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瞋等。故八皆迷滅。若緣滅諦唯邪見疑無明瞋。基云。唯除瞋恚謂于滅諦等者。準此文。即是瞋是無漏緣便親緣滅諦起故。與小乘不同。又不言緣迷已欲見生瞋。此瞋何諦攝。答下言余如前說。即準前瞋亦緣見起。若準貪等者前已準。故如前應勘。迷道八中雲。若行若道能盡諸苦者。計唯苦行邪見道為正。是迷正道所有邪見。謂欲瞋恚三界三種名修道斷等者。此說三界合十。除身邊者此隨小乘故。又修道中無別對治行。如見道有別行空無我故。據正道理身邊二見通俱生亦修所斷。如唯識說。又彼乃至難可解脫者。景雲。修斷四惑通有分別及以俱生。今說俱生任運而起。堅固難脫。分別起者則易覺知故。離欲者但伏分別。任運起者難遮防故。基云。但有長時任運堅固。此形見道煩惱。故有此言。于修道中於境有分別起者。下明緣境。見修煩惱略有五種所緣等者。景雲。一者謂於五法中名相分別體是有漏。苦集諦攝。名相皆從分別心起。亦名分別。今苦集下自界緣漏。是緣分別所起事境。二者滅道下有漏緣惑中見取。及相應無明。一向緣見為境。貪瞋慢及相應無明。通緣見非見為境。故云見取貪等見斷諸漏除疑是緣見境。應言除疑戒取邪見。余緣見為境。亦可見取貪等見斷。諸漏除疑是緣見境者。取四諦下見取定緣見故。

【現代漢語翻譯】 現代漢語譯本： 嗔等。所以八種煩惱都迷滅了。如果緣于滅諦（涅槃寂滅的真理），就只有邪見、疑、無明和嗔。窺基法師說：『唯獨排除嗔恚，認為對於滅諦等等。』按照這段文字，就是說嗔是無漏的緣，便直接緣于滅諦而生起，這與小乘不同。而且沒有說緣于迷惑之後，因為想要見到而生起嗔。這嗔屬於哪個諦所攝？回答說，下面說其餘的如前所說。就是按照前面的說法，嗔也是緣于見而生起。如果按照貪等來說，前面已經按照這個說了，所以應該像前面一樣勘驗。迷惑于道諦的八種煩惱中說：『如果修行或道路能夠盡除諸苦，就認為只有苦行和邪見之道才是正確的。』這是迷惑于正道的所有邪見。所謂欲、嗔、三界三種，名為修道所斷等等，這是說三界合起來有十種煩惱，除去身見和邊見，這是隨順小乘的說法。而且修道中沒有特別的對治之行，就像見道中有特別的空無我之行一樣。按照正確的道理，身見和邊見兩種見解，都是俱生而且是修道所斷的，就像《唯識論》所說的那樣。而且那些乃至難以解脫的煩惱，景法師說：『修道所斷的四種煩惱，通有分別起和俱生起。』現在說的是俱生起，任運而起，堅固難以解脫。分別起的煩惱則容易覺察。離欲的人只是降伏了分別起的煩惱，任運而起的煩惱難以遮止防備。』窺基法師說：『只有長時間任運而起的煩惱才堅固。』這是形容見道位的煩惱，所以有這種說法。在修道中，對於境界有分別而生起的煩惱，下面說明緣于境界。見修所斷的煩惱略有五種所緣等等。景法師說：『第一種是對於五法中的名相分別，體是有漏的，屬於苦集諦所攝。名相都是從分別心生起的，也叫做分別。現在苦集諦下，自界緣于有漏，是緣于分別所生起的事境。第二種是滅道諦下，有漏緣于煩惱中的見取，以及相應的無明，一向緣于見為境界。貪、嗔、慢以及相應的無明，通緣于見和非見為境界，所以說見取、貪等見斷的諸漏，除去疑，是緣于見為境界。應該說除去疑、戒取、邪見，其餘的緣于見為境界。也可以說見取、貪等見斷的諸漏，除去疑，是緣于見為境界。』取四諦下，見取必定緣于見的緣故。

【English Translation】 English version: Anger and so on. Therefore, all eight afflictions are extinguished. If one is attached to Nirodha Satya (the truth of cessation, Nirvana), then there are only wrong views, doubt, ignorance, and anger. Kuiji (a prominent Yogācāra scholar) said: 'Excluding only anger, considering it to be related to Nirodha Satya, etc.' According to this passage, it means that anger is a non-outflow (anāsrava) condition, directly arising from Nirodha Satya, which differs from the Hinayana. Moreover, it does not say that anger arises from wanting to see after being deluded. Which Satya does this anger belong to? The answer is that the following says the rest is as previously stated. That is, according to the previous statement, anger also arises from seeing. If it is according to greed, etc., it has already been stated previously, so it should be examined as before. Among the eight afflictions that are deluded about the Path Satya, it says: 'If practice or the path can eliminate all suffering, then only asceticism and the path of wrong views are considered correct.' This is all the wrong views that are deluded about the right path. The so-called desire, anger, and the three realms, are called what is severed by the path of cultivation, etc. This says that the three realms together have ten afflictions, excluding the view of self (satkāya-dṛṣṭi) and the extreme view (antagrahadṛṣṭi), which follows the Hinayana. Moreover, there is no special counteractive practice in the path of cultivation, just as there is a special practice of emptiness and non-self in the path of seeing. According to the correct principle, both the view of self and the extreme view are both innate and severed by cultivation, as stated in the Vijnaptimatrata. Moreover, those afflictions that are difficult to liberate from, Jing (another scholar) said: 'The four afflictions severed by cultivation generally have both conceptual and innate origins.' What is being said now is that the innate arises spontaneously and is difficult to liberate from. Afflictions that arise conceptually are easily noticed. Those who are detached from desire only subdue the conceptual afflictions, while the spontaneously arising afflictions are difficult to prevent.' Kuiji said: 'Only those afflictions that arise spontaneously and persistently over a long period of time are firm.' This describes the afflictions of the path of seeing, hence this statement. In the path of cultivation, there are afflictions that arise conceptually in relation to objects. The following explains the conditions for objects. The afflictions severed by seeing and cultivation have roughly five kinds of objects, etc. Jing said: 'The first is the conceptualization of names and forms in the five dharmas, the substance of which is outflowing (sāsrava), belonging to the suffering and accumulation truths. Names and forms all arise from the discriminating mind, and are also called discrimination. Now, under the suffering and accumulation truths, the self-realm is attached to the outflowing, which is attached to the objective realm arising from discrimination. The second is under the cessation and path truths, the outflowing is attached to the view-attachment (dṛṣṭi-parāmarśa) among the afflictions, and the corresponding ignorance, which is always attached to seeing as the object. Greed, anger, pride, and the corresponding ignorance are generally attached to seeing and non-seeing as the object, so it is said that the view-attachment, greed, etc., are the outflows severed by seeing, excluding doubt, which is attached to seeing as the object. It should be said that excluding doubt, adherence to precepts (śīla-vrata-parāmarśa), and wrong views, the rest are attached to seeing as the object. It can also be said that the view-attachment, greed, etc., are the outflows severed by seeing, excluding doubt, which is attached to seeing as the object.' Under the four truths, view-attachment is definitely attached to seeing.

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餘九煩惱中除疑戒取。余貪等七通緣見非見境。今取緣見者。以苦集邪見亦緣見起。謗道邪見亦緣無漏正見起故。三者戒取緣戒禁境。四者聞說滅道名字時。無漏緣煩惱但緣自心所變滅道名字為境。聞說上界法。則名他界緣煩惱。亦緣自心所變上界名字為境。以不能緣滅道上界本質。非不緣彼自心變境。五者修斷煩惱。多是任運堅固續生緣自事境。基云。其滅道下十煩惱除疑一法。並戒取下自別說故不言除八。是緣見境。疑一法唯緣諦生不緣見起。如邪見及無明有緣無漏者。亦有緣有漏者。前云。五種涅槃論見是迷滅邪見。別計有道諦邪見。即有非無漏緣。邪見無明以緣見生。疑之一法無緣見生。今但總言緣見為境。此中有見取不緣見生戒取不緣戒生。故知此文等多分為論。故知前云。十煩惱展轉相緣。其無漏緣及苦集下不同分界。是緣名境。但聞彼名而起煩惱故。若見彼體即不能起惑。彼非惑境故。問如下二界有名可緣。無色界中如何爾耶。答下二界緣名。生無色前方便緣名。故彼所起無漏緣等亦名緣名。串習方便故爾。未必正緣名起文。名者四蘊名名。但相分。是己之四蘊。緣此四蘊起惑非似本質。故云緣名。此為一釋。又解緣見境中。但是見道對修道。皆是緣見生滅除疑一。此緣名一門總分別。見惑余門分別故

【現代漢語翻譯】 現代漢語譯本 九種根本煩惱中，這裡要排除『疑』（猶豫不決）和『戒禁取』（錯誤地執取不正確的戒律和苦行）。其餘的貪等七種煩惱，既能緣『見』（錯誤的知見）所產生的境界，也能緣非『見』所產生的境界。現在討論緣『見』所產生的煩惱，是因為『苦』、『集』二諦中的邪見，也是緣『見』而生起的。誹謗正道的邪見，也是緣無漏的正見而生起的。 第三，『戒禁取』緣于錯誤的戒律和禁制。第四，當聽聞關於『滅』（寂滅）和『道』（通往寂滅的道路）的名字時，無漏的智慧所緣的煩惱，僅僅是緣于自己心中所顯現的『滅』和『道』的名字作為境界。如果聽聞關於上界（色界和無色界）的法，那麼這被稱為緣於他界的煩惱，也是緣于自己心中所顯現的上界的名字作為境界。因為不能緣于『滅』、『道』和上界的本質，但並非不緣于這些境界在自己心中所顯現的影像。 第五，修斷煩惱，大多是任運（自然而然）地、堅固地、持續地緣于自身相關的境界。窺基大師說：『在滅道二諦之下的十種煩惱中，除了『疑』這一法，以及『戒禁取』之下所說的，因為各自有特別的說明，所以不說排除八種。』這些是緣于『見』所產生的境界。『疑』這一法僅僅緣於四聖諦而生起，不緣于『見』而生起。如同邪見和無明，既有緣于無漏的，也有緣于有漏的。前面說，五種涅槃論中的『見』，是迷惑于寂滅的邪見；另外執著于有『道諦』的邪見，也就是有緣于非無漏的。邪見和無明是緣于『見』而生起的，而『疑』這一法不緣于『見』而生起。現在只是總地說緣『見』作為境界。這裡面有『見取』不緣于『見』而生起，『戒禁取』不緣于『戒』而生起。所以知道這裡的文字大多是就一般情況而論述的。所以知道前面說，十種煩惱輾轉相緣，其中的無漏緣以及苦集二諦之下，有不同的分界，是緣于名字的境界。只是聽聞那些名字就生起煩惱，如果見到那些實體的本身，就不能生起迷惑，因為那些實體不是迷惑的境界。 問：下二界（欲界和色界）有名相可以緣，無色界中如何呢？答：下二界是緣名相而生。在進入無色界之前的方便道中，也是緣名相。因此，在那裡生起的無漏緣等，也稱為緣名相。這是因為串習和方便的緣故。未必是真正緣名相而生起。這裡所說的『名』，是指四蘊（色、受、想、行）的名，僅僅是相分（心識所呈現的影像）。這是自己的四蘊，緣于這四蘊而生起迷惑，不像緣于本質那樣。所以說是緣名相。這是一種解釋。另一種解釋是，在緣『見』的境界中，只是見道對治修道，都是緣『見』而生滅，除了『疑』這一法。這緣名相的一門總的分別。見惑其餘的門類再分別。

【English Translation】 English version Among the nine fundamental afflictions, we exclude 'doubt' (hesitation) and 'wrongful adherence to precepts' (erroneously clinging to incorrect precepts and ascetic practices). The remaining seven afflictions, such as greed, can arise from both 'views' (incorrect knowledge) and non-'views'. Now, we discuss afflictions arising from 'views' because wrong views in the 'suffering' (苦, duhkha) and 'origin' (集, samudaya) truths also arise from 'views'. Slanderous wrong views also arise from undefiled right views. Third, 'wrongful adherence to precepts' arises from incorrect precepts and prohibitions. Fourth, when hearing the names of 'cessation' (滅, nirodha) and 'path' (道, marga), the afflictions that undefiled wisdom cognizes are merely the names of 'cessation' and 'path' manifested in one's own mind as objects. If one hears about the Dharma of the higher realms (form and formless realms), it is called afflictions arising from other realms, also cognizing the names of the higher realms manifested in one's own mind as objects. Because one cannot cognize the essence of 'cessation', 'path', and the higher realms, but one does cognize the images of these realms manifested in one's own mind. Fifth, the eradication of afflictions through cultivation is mostly a natural, firm, and continuous process of cognizing objects related to oneself. Master Kuiji (窺基) said: 'Among the ten afflictions under the truths of cessation and path, except for 'doubt', and what is said under 'wrongful adherence to precepts', because each has a special explanation, we do not say to exclude eight.' These arise from 'views'. 'Doubt' only arises from the Four Noble Truths and does not arise from 'views'. Like wrong views and ignorance, some arise from the undefiled, and some arise from the defiled. It was said earlier that the 'views' in the five theories of Nirvana are wrong views that are deluded about cessation; also, clinging to the wrong view that there is a 'path truth' means there are those that arise from the non-undefiled. Wrong views and ignorance arise from 'views', while 'doubt' does not arise from 'views'. Now, we generally say that 'views' are the objects. Here, there is 'clinging to views' that does not arise from 'views', and 'wrongful adherence to precepts' that does not arise from 'precepts'. Therefore, we know that the text here mostly discusses general situations. Therefore, we know that it was said earlier that the ten afflictions arise in relation to each other, and there are different boundaries between the undefiled and the truths of suffering and origin, which arise from the realm of names. One only hears those names and afflictions arise; if one sees the essence of those entities, one cannot generate delusion, because those entities are not the realm of delusion. Question: In the lower two realms (desire and form realms), there are names that can be cognized, but how is it in the formless realm? Answer: The lower two realms arise from cognizing names. In the preparatory path before entering the formless realm, one also cognizes names. Therefore, the undefiled that arises there is also called cognizing names. This is because of familiarity and skillful means. It is not necessarily that it truly arises from cognizing names. The 'name' here refers to the name of the four aggregates (form, feeling, perception, volition), which is merely the image presented by the mind. These are one's own four aggregates, and delusion arises from cognizing these four aggregates, unlike cognizing the essence. Therefore, it is said to cognize names. This is one explanation. Another explanation is that in the realm of cognizing 'views', it is only the path of seeing that counteracts the path of cultivation, and all arise and cease from 'views', except for 'doubt'. This is a general distinction of the gate of cognizing names. The remaining categories of afflictions of views are then distinguished separately.

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。此中雲見斷諸惑。以簡修斷。若爾滅道下有漏緣何處門攝。亦是緣見門收。然是總門故。若如前說。何以言見斷等者。此簡修道貪。若但言貪等。恐濫修貪等。前苦集即于所緣諦名。此滅道有漏惑。但言見斷即知簡修。而是滅道下貪等。第五解對治差別中。先問后答。答中有二。初明四種對治后對人明治差別。前中景雲。如聲聞地說。教悟瑜伽等十三種。即是三乘解脫分善根。望彼聖道為遠方便。名資糧道。偏約聲聞地說。似當聲聞資糧道。今者舉意。即通說三乘資糧。於行者身中成就對治。名相續成就對治。大乘位在四心中。其四善根鄰近見道斷。對大乘位在四十心后見道。唯斷見惑未除修惑。故名一分。修道併除修惑。二于惑盡。故名具分。今尋聲聞地辨世出世二道資糧有十四法。謂從自圓滿乃至沙門莊嚴。令云十三者以合聞思正法故也。次對人明治中分三。初聖人斷惑。次明異生伏惑。后舉二種粗重明三無學有斷不斷。初中復三。謂法喻合。法中三問以開三章。一問升見道聖者智行有何相者。問見道行相。二問由幾心故見道究竟。此問入見道時經幾心須見道究竟。三問當舍見道惑時為頓為漸。下答前二問即為三段答初問云。升見道所有智行遠離眾相等者。景補闕云。若依二乘觀人無我所顯真如。若依大乘觀二

無我所顯真如。爾時平等不見能所境智等相名離眾相。且據聲聞觀四諦平等真如。故言于苦不起分別。亦可通據三乘見道遠方便中並觀四諦為諦學。觀真如無分別觀。是故舊經論中咸言三乘同觀四諦入聖道。如於苦諦觀。餘二諦無分別觀亦復如是。此舉方便行相。先於見道前方便中。依世俗智觀于苦等種種想併名戲論。今入見道總相皆除名絕戲論。若二乘但於人無我義所顯真如離相而轉。若依大乘即於二無我所顯真如離相而轉。對法亦云于自相續苦諦中。現證彼真如出世慧生。永斷一切見苦所斷二十八隨眠。此文即說二乘觀如斷惑。泰云。既于先世俗智所觀諦中一切總相皆得解脫。故知入見道時總緣見道。前世俗智所觀四諦為詮證平等空。故入見道。后出空觀時重觀諦。為十六諦觀也。次答第二問。云建立見道由二道理等者。補闕云。答意有二。一謂真見道無想平等汲引學人。寄相而辨九心。二立有一心。正明真證見道。是則初依說時便有九心。后依行時。但有一心。言依初建立增上力故等者。謂一念證智總觀三界四諦真如。名法智品。有其四心。即彼無分別智自證分變緣自體。名四類智。證智相應定數奢摩他。是第九心故。亦可此就二念無分別智假立九心。初念立四法忍。第二念立四法智。若忍若智皆緣真如。故總

【現代漢語翻譯】 現代漢語譯本 無我所顯現的真如（Tathata，如實）。這時，因為平等，所以不見能（主體）、所（客體）、境（境界）、智（智慧）等相，這叫做遠離眾相。這裡是根據聲聞乘（Śrāvakayāna）觀察四聖諦（catvāri-āryasatyāni）的平等真如來說的，所以說對於苦諦（duḥkha-satya）不起分別。也可以通用於三乘（Triyāna）見道（darśana-mārga）之前的方便階段，同樣觀察四聖諦作為諦學。觀察真如是無分別觀。因此，舊的經論中都說三乘共同觀察四聖諦而進入聖道。如同觀察苦諦一樣，對於其餘二諦（集諦、滅諦）也是無分別觀。這是舉例說明方便的修行狀態。在見道之前的方便階段中，依靠世俗智（saṃvṛti-satya-jñāna）觀察苦等種種想法，都叫做戲論（prapañca）。現在進入見道，所有總相都消除，叫做斷絕戲論。如果二乘（聲聞乘和緣覺乘）只是在人無我（pudgala-nairātmya）的意義所顯現的真如中，遠離相而運轉。如果依據大乘（Mahāyāna），就是在二無我（人無我和法無我）所顯現的真如中，遠離相而運轉。《對法》（Abhidharma）也說，在自己的相續（saṃtāna）的苦諦中，現證那個真如，出世慧（lokottara-jñāna）生起，永遠斷除一切見苦所斷的二十八隨眠（anuśaya）。這段文字就是說二乘觀察真如而斷惑。泰法師說：『既然在先前世俗智所觀察的諦中，一切總相都得到解脫。』所以知道進入見道時，總體上緣于見道。先前世俗智所觀察的四諦，是爲了詮釋證明平等空（śūnyatā）。所以進入見道后，出空觀（śūnyatā-darśana）時，重新觀察諦，成為十六諦觀。 接下來回答第二個問題，說建立見道由二種道理等。補闕法師說：回答的意思有二：一是說真見道無想平等，汲引學人，寄託于相而分辨九心。二是建立有一心，正是說明真證見道。那麼最初依據說的時候，便有九心。後來依據行的時候，但有一心。說依據最初建立增上力等，是指一念證智總體觀察三界（Trailokya）四諦真如，叫做法智品（dharma-jñāna-prakaraṇa），有其中的四心，即那個無分別智（nirvikalpa-jñāna）的自證分（svasaṃvedana-bhāga）轉變緣于自體，叫做四類智（caturvidha-jñāna）。證智相應的定數奢摩他（śamatha），是第九心。也可以說這是就二念無分別智假立九心。初念建立四法忍（dharma-kṣānti），第二念建立四法智（dharma-jñāna）。無論是忍還是智，都緣于真如，所以總的來說

【English Translation】 English version The Suchness (Tathata) manifested by non-self. At that time, due to equality, the aspects of the 'knower' (subject), 'known' (object), 'realm' (field), and 'wisdom' are not seen, which is called 'being apart from all aspects'. This is based on the Śrāvakayāna's (Vehicle of Hearers) observation of the equal Suchness of the Four Noble Truths (catvāri-āryasatyāni), hence it is said that no distinctions arise regarding the Truth of Suffering (duḥkha-satya). It can also be applied to the Three Vehicles (Triyāna) in the preliminary stages of the Path of Seeing (darśana-mārga), where the Four Noble Truths are also observed as the study of Truths. Observing Suchness is a non-discriminating observation. Therefore, old scriptures and treatises all say that the Three Vehicles commonly observe the Four Noble Truths to enter the Holy Path. Just as in observing the Truth of Suffering, the observation of the remaining two Truths (Truth of Origin, Truth of Cessation) is also without discrimination. This illustrates the state of practice in the preliminary stages. Before entering the Path of Seeing, relying on conventional wisdom (saṃvṛti-satya-jñāna), observing various thoughts of suffering, etc., are all called conceptual proliferation (prapañca). Now, entering the Path of Seeing, all general aspects are eliminated, which is called the cessation of conceptual proliferation. If the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) only revolve in the Suchness manifested by the meaning of the non-self of persons (pudgala-nairātmya), being apart from aspects. If based on the Mahāyāna (Great Vehicle), it revolves in the Suchness manifested by the two non-selves (non-self of persons and non-self of phenomena), being apart from aspects. The Abhidharma also says, 'In the Truth of Suffering of one's own continuum (saṃtāna), directly realizing that Suchness, supramundane wisdom (lokottara-jñāna) arises, permanently cutting off all the twenty-eight latent tendencies (anuśaya) that are severed by seeing the Truth of Suffering.' This passage speaks of the Two Vehicles observing Suchness to sever afflictions. Master Tai said: 'Since in the Truths previously observed by conventional wisdom, all general aspects are liberated.' Therefore, it is known that when entering the Path of Seeing, it generally focuses on the Path of Seeing. The Four Noble Truths previously observed by conventional wisdom are for explaining and proving equal emptiness (śūnyatā). Therefore, after entering the Path of Seeing and emerging from the contemplation of emptiness (śūnyatā-darśana), re-observing the Truths becomes the sixteen aspects of the Four Noble Truths. Next, answering the second question, saying that the establishment of the Path of Seeing is due to two reasons, etc. Master Buque said: The meaning of the answer is twofold: First, it says that the true Path of Seeing is without thought and equal, drawing in learners, entrusting to aspects to distinguish the nine minds. Second, it establishes that there is one mind, which precisely explains the true realization of the Path of Seeing. Then, initially, according to the explanation, there are nine minds. Later, according to the practice, there is only one mind. Saying that relying on the initial establishment of increasing power, etc., refers to the one thought of realized wisdom that generally observes the Suchness of the Four Noble Truths of the Three Realms (Trailokya), which is called the Dharma-wisdom category (dharma-jñāna-prakaraṇa), having its four minds, namely the self-cognizance portion (svasaṃvedana-bhāga) of that non-discriminating wisdom (nirvikalpa-jñāna) transforming and focusing on its own essence, which is called the four types of wisdom (caturvidha-jñāna). The fixed number of Samatha (śamatha) corresponding to realized wisdom is the ninth mind. It can also be said that this is based on the two thoughts of non-discriminating wisdom, falsely establishing nine minds. The initial thought establishes the four Dharma-kṣānti (patience), and the second thought establishes the four Dharma-jñāna (wisdom). Whether it is patience or wisdom, both focus on Suchness, so in general

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合為四法智品。有四心。即前忍智各有自證分反照自體。總合名為類智。合品亦有四心。若開忍智有十六心。隨佛音聲如所施設。若法忍苦法智二心。剎那斷苦下惑。分別苦事畢竟說名一心。乃至施設道法忍道法智。斷道諦下惑。了別道諦究竟。經爾所時名道一心。三藏又云。此相見道十六心觀。依真見道四分而立。如真見道緣四諦真如名有相分。今相見道四法忍智緣三界四諦如緣相分。如真見道自證分別自返照。今相見道四類忍智緣法智。如自變照。如此九心中別開前八心為十六心。亦以諸類中各有忍智故。第三建立增上力故說有一心等者。謂唯一無間頓斷見惑見道究竟真如智起。同時亦有奢摩他道如相見道。對法第九亦云。又如上說十六心見道差別皆假建立。非真實爾。何以故。出世位中各別內證。絕戲論故。泰云。因定數令心生。故言所顯之心。八舍那別觀察故別說。八止奢摩他同寂靜住境令為一心。問依對法論相見道有十六心。此論前文亦云。上下諦一一有二心。亦是十六心。即是八忍八智。何故此文相見道但有九心。又前論云。見道名雙運道定慧並行。何故此文先說智后說八定。答理實而言。定慧常並。又依大乘忍亦名智。知八諦時忍者希望求觀察用增故忍名舍那。說為八智。八智即八忍也。智者希望同心

【現代漢語翻譯】 現代漢語譯本 合起來是四法智品。有四個心。就是前面的忍智各有各自的自證分反照自體。總合起來名為類智。合品也有四個心。如果展開忍智就有十六個心。隨順佛的音聲如所施設。如果法忍、苦法智二心，剎那間斷除苦諦之下的迷惑。分別苦事究竟，就說名為一心。乃至施設道法忍、道法智，斷除道諦之下的迷惑。了別道諦究竟。經過那麼長的時間名為道一心。三藏又說，這種相見道十六心觀，依據真見道四分而建立。如真見道緣四諦真如，名為有相分。現在相見道四法忍智緣三界四諦如緣相分。如真見道自證分別自返照，現在相見道四類忍智緣法智，如自變照。如此九心中分別展開前面的八個心為十六個心。也是因為各種類別中各有忍智的緣故。第三建立增上力，所以說有一個心等，是指唯一無間頓斷見惑，見道究竟真如智生起。同時也有奢摩他道如相見道。《對法》第九也說，又如上面所說十六心見道的差別都是假立的，不是真實的。為什麼呢？因為出世位中各自內證，斷絕戲論的緣故。泰說，因為定數令心生，所以說所顯示的心。八舍那分別觀察，所以分別說。八止奢摩他同寂靜住境，所以成為一心。問：依據《對法論》，相見道有十六個心。這部論的前文也說，上下諦一一有二個心，也是十六個心。就是八忍八智。為什麼這篇文章相見道只有九個心。又前面的論說，見道名為雙運道，定慧並行。為什麼這篇文章先說智后說八定。答：從道理上說，定慧常常並行。又依據大乘，忍也名為智。知道八諦時，忍者希望求觀察用增加，所以忍名為舍那。說為八智。八智就是八忍。智者希望同心。

【English Translation】 English version Combined, these form the Four Wisdom-of-Law Categories. There are four minds, namely, each of the preceding Endurances and Wisdoms has its own self-cognizance portion reflecting back on its own nature. The totality of these is called Categorical Wisdom (類智). The combined category also has four minds. If the Endurances and Wisdoms are expanded, there are sixteen minds. Following the Buddha's voice as it is established. If the Endurance of the Dharma and the Wisdom of the Dharma of Suffering (法忍、苦法智) are two minds, in an instant, they sever the delusions below the Truth of Suffering (苦諦). Discriminating the affairs of suffering completely is called one mind. And so on, establishing the Endurance of the Dharma of the Path and the Wisdom of the Dharma of the Path (道法忍、道法智), severing the delusions below the Truth of the Path (道諦). Completely understanding the Truth of the Path. After that much time, it is called one mind of the Path. The Tripiṭaka (三藏) also says that this sixteen-mind contemplation of the Appearance Path (相見道) is established based on the four divisions of the True Seeing Path (真見道). Just as the True Seeing Path conditions the True Thusness (真如) of the Four Noble Truths (四諦), it is called the aspect-possessing division (有相分). Now, the four Dharma-Endurances and Wisdoms of the Appearance Path condition the Four Noble Truths of the Three Realms (三界) like conditioning the aspect division. Just as the True Seeing Path self-cognizes, discriminates, and self-reflects, now the four Categorical Endurances and Wisdoms of the Appearance Path condition the Wisdom of the Dharma, like self-transformation and reflection. In these nine minds, separately expanding the preceding eight minds into sixteen minds is also because each category has both Endurance and Wisdom. The third is establishing increasing power, so saying there is one mind, etc., refers to the arising of the unique, uninterrupted, sudden severing of the delusions of views, the ultimate True Thusness Wisdom of the Seeing Path. At the same time, there is also the Śamatha (奢摩他) path like the Appearance Path. The ninth chapter of the Abhidharma (對法) also says, 'Furthermore, as mentioned above, the differences in the sixteen-mind Seeing Path are all provisional establishments, not truly so.' Why? Because in the supramundane position, each individually internally realizes, cutting off discursive proliferation. Tai (泰) says, 'Because the fixed number causes the mind to arise, therefore it is said that the mind is manifested.' The eight śayanās (舍那) separately observe, so they are separately spoken of. The eight cessations, Śamatha, together abide in stillness, so they become one mind. Question: According to the Abhidharma-kośa (對法論), the Appearance Path has sixteen minds. The preceding text of this treatise also says that each of the upper and lower Truths has two minds, which are also sixteen minds, namely, the eight Endurances and eight Wisdoms. Why does this text say that the Appearance Path only has nine minds? Furthermore, the preceding treatise says that the Seeing Path is called the path of dual operation, with meditation and wisdom proceeding in parallel. Why does this text first speak of wisdom and then speak of the eight meditations? Answer: In terms of principle, meditation and wisdom always proceed in parallel. Furthermore, according to Mahayana (大乘), Endurance is also called Wisdom. When knowing the eight Truths, the Endurer's hope for seeking and observing increases, so Endurance is called śayanā. It is said to be the eight Wisdoms. The eight Wisdoms are the eight Endurances. The wise hope for the same mind.

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寂靜定用增名奢摩他。即八智也。八智亦異十六心。但此文中八忍希望求觀察義強。名舍那說為八智。後起八智希望同心寂靜用強。說名奢摩他。寂靜義同。總說為一心。但為開合不同立名不等。論其體也。即八忍八智不異余文。西方師又一釋云。相見道實不斷惑。但隨機異說種種不同。或云十二緣觀斷。或云十六諦觀斷。或云九心斷。其真見道時相續證真如。名真見道究竟。亦有初智后定。如前相見道應知。既類前說智。后定之言亦得說。真見道中一法忍。二法智二心。基云。略有二說。一云法智品等者。品言品類。品類之言。即並攝忍。即四法忍。法智一品類合名四心。類智亦爾。此是智品有八能有斷惑之功。八定品能寂靜住心故。總名為一。故言九心。以定品無斷惑之功不為智故。但總名一心。雖智時有定定時有智。功能別故。智時隱定定時隱智。不論。二說所言法智品者。不取其法智。意取法忍即法智之品故。此法忍為四。類忍為四。故八心。此能斷惑是無間道。故得智名。四法智四類智合為一心。名純奢摩他道。以不能斷惑非無間道故。總名九心。三說即法忍智為四。類忍智為四心。名八心。見道雙運故。此八俱時有定品。以不能斷惑故。總得一心。智為八心。故合有九。初解前後別故。合三十二心令為一

【現代漢語翻譯】 現代漢語譯本 寂靜定，又名奢摩他（śamatha，止），是用增上的方式來命名。這也就是八智。八智也不同於十六心。但在這段文字中，八忍所希望的求取和觀察的意義更強，因此稱為舍那（觀），說是八智。後來生起的八智，其希望與（八忍）同心，但寂靜的作用更強，所以稱為奢摩他（止）。寂靜的意義是相同的。總的來說，它們被認為是一心，只是因為開合不同而設立了不同的名稱。如果討論它們的本體，那麼八忍和八智與其他的文字並沒有什麼不同。 西方老師還有另一種解釋，說相見道實際上並沒有斷除迷惑，只是根據根機不同而有種種不同的說法。或者說通過十二緣觀來斷除，或者說通過十六諦觀來斷除，或者說通過九心來斷除。在真正的見道時，相續地證悟真如，這被稱為真正的見道究竟。也有先智后定的情況，應該像前面所說的相見道那樣理解。既然類似於前面所說的智，那麼後面所說的定的說法也是可以成立的。在真見道中，有一法忍和二法智，共兩心。基（窺基大師）說，大概有兩種說法。一種說法是『法智品等』，這裡的『品』指的是品類。『品類』的意思就是包含忍。也就是四法忍和法智一個品類合起來稱為四心。類智也是這樣。這是智品有八，能夠有斷除迷惑的功用。八定品能夠寂靜地安住心，所以總的來說稱為一心。所以說九心，因為定品沒有斷除迷惑的功用，所以不作為智，但總的來說稱為一心。雖然在智的時候有定，在定的時候有智，但因為功能不同，智的時候定隱沒，定的時候智隱沒，就不討論了。 第二種說法所說的『法智品』，不是指法智本身，而是指法忍，也就是法智的品類。因此，這個法忍為四，類忍為四，所以是八心。這能夠斷除迷惑，是無間道，所以得到智的名稱。四法智和四類智合起來為一心，稱為純奢摩他道，因為它不能斷除迷惑，不是無間道。總的來說是九心。第三種說法是法忍智為四，類忍智為四心，稱為八心。見道是雙運的，所以這八個同時有定品。因為它不能斷除迷惑，所以總的來說得到一心。智為八心，所以合起來有九。最初的解釋是因為前後不同，所以將三十二心合為一。

【English Translation】 English version Quiescent concentration, also known as śamatha (止, cessation), is named using augmentation. This is also the eight wisdoms (八智). The eight wisdoms are also different from the sixteen minds. However, in this text, the meaning of seeking and observing that the eight acceptances (八忍) hope for is stronger, so it is called vipassanā (觀, insight), said to be the eight wisdoms. The eight wisdoms that arise later, their hope is the same as (the eight acceptances) in mind, but the function of quiescence is stronger, so it is called śamatha (止, cessation). The meaning of quiescence is the same. Generally speaking, they are considered one mind, but different names are established because of different opening and closing. If we discuss their substance, then the eight acceptances and eight wisdoms are no different from other texts. Western teachers have another explanation, saying that the path of seeing (相見道) does not actually cut off delusion, but there are various different explanations according to different capacities. Some say it is cut off through the twelve links of dependent origination (十二緣觀), some say it is cut off through the sixteen noble truths (十六諦觀), and some say it is cut off through the nine minds. In the true path of seeing, continuously realizing Suchness (真如), this is called the ultimate true path of seeing. There are also cases of wisdom first and then concentration later, which should be understood like the path of seeing mentioned earlier. Since it is similar to the wisdom mentioned earlier, the statement of concentration mentioned later can also be established. In the true path of seeing, there is one acceptance of dharma (法忍) and two wisdoms of dharma (法智), a total of two minds. Ji (窺基大師, Kuiji) said that there are roughly two explanations. One explanation is 'dharma wisdom category etc.', where 'category' refers to type. The meaning of 'type' is to include acceptance. That is, the four acceptances of dharma and one category of dharma wisdom are combined and called four minds. The same is true for wisdom of kind (類智). This is the wisdom category having eight, capable of having the function of cutting off delusion. The eight concentration categories are able to quiescently abide in the mind, so generally speaking it is called one mind. Therefore, it is said to be nine minds, because the concentration category does not have the function of cutting off delusion, so it is not regarded as wisdom, but generally speaking it is called one mind. Although there is concentration at the time of wisdom, and there is wisdom at the time of concentration, but because the functions are different, concentration is hidden at the time of wisdom, and wisdom is hidden at the time of concentration, so it is not discussed. The second explanation of 'dharma wisdom category' does not refer to dharma wisdom itself, but refers to dharma acceptance, which is the category of dharma wisdom. Therefore, this dharma acceptance is four, and kind acceptance is four, so it is eight minds. This is able to cut off delusion, it is the path of immediate consequence (無間道), so it gets the name of wisdom. Four dharma wisdoms and four kind wisdoms combined are one mind, called the pure śamatha path, because it cannot cut off delusion, it is not the path of immediate consequence. Generally speaking, it is nine minds. The third explanation is that dharma acceptance and wisdom are four, and kind acceptance and wisdom are four minds, called eight minds. The path of seeing is dual operation, so these eight simultaneously have concentration categories. Because it cannot cut off delusion, it generally gets one mind. Wisdom is eight minds, so combined there are nine. The initial explanation is because the front and back are different, so the thirty-two minds are combined into one.

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故。總言九心。此解但十六心定慧別故。名為九心。三說之中后解為勝。初解三十二心者。論云。即爾所時故知定慧同時但有十六。何得言三十二。第二解論云。法智品何得言取忍為四。其真見道定慧或前後或俱三同上。或無間解脫別故。或定慧思別故。或俱義說故。如前敘諸家見竟。下答第三問。云文立二分者。景雲。三藏問。何故五根上種唯觀所斷。心心法上種唯止斷耶。解云。五根色法一一極微。皆有隨眠差別眾多觀心分別。是故依觀斷色隨眠。心上隨眠隨所依心小故止心能斷。故云第一觀所斷第二止所斷。當知此據安立道理。說止觀列斷真實理中無如是相。以諸惑種集在識中皆緣真如。證智頓斷故。下破經部逐引經證。謂經中既說信法二人。入見道時行無相行。故知汝說見斷隨眠隨逐。云何得名觀品。見道縛者行無相行故不應理。言第六者此從俱脫。慧脫身證見得信解及在見道逆數。第六人行無相。由彼第六人于真如滅諦。住寂靜想故名住無相。補闕云。此據未立阿賴耶教。前佛說見斷隨眠隨逐五根及六識心心所。若唯隨色。則無色界無所隨色。若唯隨心。即無想無二無心無定無所隨心。是故俱說隨逐色心。此言隨逐心心所者。心王即持一切色心法種。非修見斷隨眠心之上唯持自心所法三性種子及見斷隨眠。

【現代漢語翻譯】 因此，總而言之有九心。這種解釋只是因為十六心的定和慧有所區別，所以稱為九心。三種說法中，后一種解釋更為優勝。最初解釋為三十二心的人，《論》中說：『即在那個時候』，因此可知定和慧是同時的，但只有十六個，怎麼能說是三十二個呢？第二種解釋，《論》中說：『法智品怎麼能說取忍為四呢？』其真正的見道定和慧，或者在前在後，或者同時，三種情況與上面相同。或者因為無間解脫的差別，或者因為定慧思擇的差別，或者因為同時的意義而說。如前面敘述的各家觀點完畢。下面回答第三個問題，說文分為兩部分的原因。景雲說：三藏問，為什麼五根上的種子只能用觀來斷，而心心法上的種子只能用止來斷呢？解釋說：五根的色法，每一個極微，都有隨眠的差別，眾多觀心分別。因此依靠觀來斷除色法的隨眠。心上的隨眠，隨著所依的心而小，所以止心能夠斷除。因此說第一種是用觀來斷，第二種是用止來斷。應當知道這是根據安立的道理來說的。說止觀排列斷除的真實道理中沒有這樣的情況。因為各種惑的種子聚集在識中，都緣于真如，證智頓斷。下面駁斥經部，逐一引用經文來證明。說經中既然說了信法二人，進入見道時修行無相行。因此可知你說的見斷隨眠隨逐，怎麼能稱為觀品呢？見道被束縛的人修行無相行，所以不應道理。說到第六種人，這是從俱脫來說的。慧脫身證見得信解以及在見道逆數。第六個人修行無相。由於第六個人對於真如滅諦，住在寂靜的想中，所以名為住在無相中。補闕說：這是根據未建立阿賴耶教來說的。前佛說見斷隨眠隨逐五根以及六識心心所。如果僅僅隨逐色法，那麼就沒有**沒有所隨逐的色法。如果僅僅隨逐心，那麼就沒有無想、無二、無心、無定、沒有所隨逐的心。因此都說隨逐色心。這裡說隨逐心心所，心王就持有一切色心法的種子。不是修見斷隨眠的心之上僅僅持有自心所法的三性種子以及見斷隨眠。

【English Translation】 Therefore, in summary, there are nine minds. This explanation is only because the 'samadhi' (定) and 'prajna' (慧, wisdom) of the sixteen minds are different, so it is called nine minds. Among the three explanations, the latter is superior. Those who initially explain it as thirty-two minds, the 'Shastra' (論) says: 'It is at that time,' therefore it is known that 'samadhi' and 'prajna' are simultaneous, but there are only sixteen, how can it be said to be thirty-two? The second explanation, the 'Shastra' says: 'How can the 'Dharma-jnana' (法智品) say that taking 'kshanti' (忍, forbearance) as four?' Its true 'darshana-marga' (見道, path of seeing) 'samadhi' and 'prajna', either before or after, or simultaneously, the three situations are the same as above. Or because of the difference of 'anantara-vimoksha' (無間解脫, immediate liberation), or because of the difference of 'samadhi-prajna-vichara' (定慧思擇, samadhi-wisdom-discernment), or because of the meaning of simultaneity. As the previous narration of various schools' views is completed. Below answers the third question, the reason why the text is divided into two parts. Jingyun said: 'The Tripitaka (三藏) asked, why can the seeds on the five roots only be cut off by 'vipassana' (觀, insight), and the seeds on the mind and mental functions can only be cut off by 'shamatha' (止, calming)?' The explanation says: 'The 'rupa' (色, form) of the five roots, each 'paramanu' (極微, ultimate particle), has differences in 'anusaya' (隨眠, latent tendencies), numerous 'vipassana-citta-vikalpa' (觀心分別, insight-mind-discrimination). Therefore, relying on 'vipassana' to cut off the 'anusaya' of 'rupa'. The 'anusaya' on the mind, following the mind it relies on, is small, so the 'shamatha-citta' (止心, calming mind) can cut it off.' Therefore, it is said that the first is cut off by 'vipassana', and the second is cut off by 'shamatha'. It should be known that this is according to the principle of establishment. It is said that there is no such situation in the true principle of 'shamatha-vipassana' arrangement and cutting off. Because the seeds of various delusions gather in the 'vijnana' (識, consciousness), all are related to 'tathata' (真如, suchness), and 'jnana' (智, wisdom) cuts them off suddenly. Below refutes the 'Sautrantika' (經部), quoting scriptures one by one to prove it. It is said that since the scriptures say that the two people of 'shraddha-dharma' (信法) practice 'animitta-vihara' (無相行, formless practice) when entering the 'darshana-marga'. Therefore, it can be known that you say that 'anusaya' follows, how can it be called 'vipassana-prakriti' (觀品, insight category)? Those who are bound by 'darshana-marga' practice 'animitta-vihara', so it is unreasonable. Speaking of the sixth person, this is from 'ubhayatobhaga' (俱脫, both liberated). 'Prajna-vimukta-kaya-sakshi' (慧脫身證, wisdom-liberated-body-witness) obtains 'shraddhanusarin' (信解, faith follower) and is in the 'darshana-marga' in reverse order. The sixth person practices 'animitta'. Because the sixth person, for 'tathata-nirodha-satya' (真如滅諦, suchness-cessation-truth), lives in a quiet thought, so it is called living in 'animitta'. 'Buque' (補闕) says: 'This is according to the teaching of not establishing 'Alaya-vijnana' (阿賴耶識, storehouse consciousness). The previous Buddha said that 'anusaya' follows the five roots and the mind and mental functions of the six consciousnesses. If it only follows 'rupa', then there is no ** no 'rupa' to follow. If it only follows the mind, then there is no 'asamjna' (無想, no thought), no 'advaya' (無二, non-duality), no mind, no 'samadhi', no mind to follow. Therefore, it is said that both follow 'rupa' and mind. Here it is said that following the mind and mental functions, the 'citta-raja' (心王, mind-king) holds the seeds of all 'rupa' and mind 'dharmas' (法, phenomena). It is not that the mind that cultivates 'darshana-heya-anusaya' (見斷隨眠, see-abandoned latent tendencies) only holds the three-nature seeds of its own mental functions and 'darshana-heya-anusaya'.

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此雖總言見斷眠隨逐心心所。理實寬狹有異。具如五十一說。此是三藏釋。泰又云。以色有眾差別觀。遂空觀用增說觀身。修定者多緣一心。一心住境故說定意名一心定。能觀定所觀空故說第二隨逐心心法隨眠上所斷。若言依前第二建立真見道初智后定。即言觀品所攝諸智已斷逐色隨眠。然有見斷逐心隨眠未斷逐生者。此則唯色空未得心空。應不得無相道對治體性。仍引佛說。基云。清凈色中煩惱心之相分相分差別難知。微細故云觀斷。心中種子即當心之見分。一類易知。故言止斷。其實二俱觀斷止俱隨斷。下破經部說無賴耶故六識攝種。若起觀品惑種猶遂。若不遂觀者。即種子遂有漏心在過去。過去無體種遂何生。故言遂觀在現在。今破之應立量云。見道等觀品應非對治體性(宗)。煩惱種子隨遂生故(因)。如有漏心法(喻)。由此違量道理。故薄伽梵說乃至名住無相。此中第六住無相。與對法第九不同。如彼說見道十六心皆是隨信法行。入至果位名信解等。即第十六心是信解亦在見道中。何故此言無想者入見道即除信解。豈除第十六見道耶。對法無相住並在十六心中。答三說。一說。隨順理門。小乘見道十五心故。此信解等即有修道。今除之故。二說。如對法十六心皆無相住。然前十五心是無間道盡斷惑義增。

【現代漢語翻譯】 現代漢語譯本 雖然上面總的說了見道斷除了隨逐心和心所的隨眠，但實際上，在理上，寬泛和狹窄是有區別的，具體如《瑜伽師地論》第五十一卷所說。這是三藏的解釋。泰法師又說，因為色法有眾多差別可觀察，所以空觀的作用就增加了，因此說觀身。修習禪定的人大多專注於一心，因為一心安住于境界，所以說定意名為一心定。因為能觀的定和所觀的空，所以說第二種隨逐心心法隨眠是在上面所斷的。如果說依據前面的第二種建立真見道，在初智之後的定中，就說觀品所攝的各種智慧已經斷除了隨逐色法的隨眠。然而，還有見道所斷的隨逐心的隨眠，沒有斷除隨逐生的隨眠。這說明僅僅是色空，還沒有得到心空，所以不應該得到無相道的對治體性。仍然引用佛陀的說法。窺基法師說，在清凈的色法中，煩惱心的相分差別難以知曉，因為非常微細，所以說是觀斷。心中的種子，也就是當心的見分，比較容易知曉，所以說是止斷。實際上，兩者都是觀斷，止也都是隨斷。下面破斥經部的說法，因為沒有阿賴耶識，所以六識攝持種子。如果生起觀品的惑種仍然隨逐，如果不隨逐觀，那麼種子隨逐有漏心在過去。過去沒有自體，種子隨逐什麼而生呢？所以說隨逐觀是在現在。現在破斥它，應該建立量式說：見道等觀品不應該是對治體性（宗），因為煩惱種子隨逐而生（因），如有漏心法（喻）。由此違背量式的道理。所以薄伽梵說乃至名為安住無相。這裡第六住無相，與《對法論》第九不同。如《對法論》所說，見道十六心都是隨信法行，進入到果位名為信解等，也就是第十六心是信解，也在見道中。為什麼這裡說無想者進入見道就除去了信解？難道除去了第十六見道嗎？《對法論》的無相住都在十六心中。回答有三種說法。第一種說法，隨順理門，因為小乘見道有十五心，所以信解等就在修道中，現在除掉它。第二種說法，如《對法論》所說，十六心都是無相住，然而前十五心是無間道，斷盡惑業的意義更強。

【English Translation】 English version Although it is generally said above that the Darśanamārga (見道, path of seeing) severs the Anusaya (隨眠, latent tendencies) that follow the mind and mental factors, in reality, there are differences in breadth and narrowness. The specifics are as described in the fifty-first fascicle of the Yogācārabhūmi-śāstra. This is the interpretation of the Tripiṭaka. Master Tai also said that because there are many differences in Rūpa (色, form) to observe, the function of Śūnyatā-darśana (空觀, emptiness contemplation) increases, therefore it is said to contemplate the body. Those who practice Dhyāna (禪定, meditation) mostly focus on one mind, because one mind abides in the object, therefore it is said that the Samādhi-citta (定意, mind of concentration) is called one-mind Samādhi. Because of the Samādhi that can contemplate and the Śūnyatā that is contemplated, it is said that the second type of Anusaya that follows the mind and mental factors is severed above. If it is said that the true Darśanamārga is established based on the second type mentioned earlier, and in the Samādhi after the initial Jñāna (智, wisdom), it is said that the various wisdoms included in the contemplation category have already severed the Anusaya that follows Rūpa. However, there are still Anusaya severed by Darśanamārga that follow the mind, and have not severed the Anusaya that follows Saṃsāra (生, birth). This indicates that only Rūpa-śūnyatā (色空, emptiness of form) has been attained, and not yet Citta-śūnyatā (心空, emptiness of mind), so one should not attain the antidote nature of Animitto Mārga (無相道, signless path). The Buddha's words are still cited. Kuiji (窺基) said that in pure Rūpa, the differences in the Nimitta-bhāga (相分, aspect-image) of the afflicted mind are difficult to know, because they are very subtle, so it is said to be severed by contemplation. The Bīja (種子, seed) in the mind, which is the Darśana-bhāga (見分, aspect-seeing) of the mind, is relatively easy to know, so it is said to be severed by cessation. In reality, both are severed by contemplation, and cessation also follows severance. Below, the Sautrāntika school's view is refuted, because there is no Ālaya-vijñāna (阿賴耶識, store consciousness), so the six consciousnesses hold the seeds. If the seeds of affliction of the contemplation category arise, they still follow. If they do not follow contemplation, then the seeds follow the contaminated mind in the past. The past has no self-nature, so what do the seeds follow to arise? Therefore, it is said that following contemplation is in the present. Now refute it, one should establish a logical statement saying: The contemplation category of Darśanamārga etc. should not be the antidote nature (thesis), because the seeds of affliction follow and arise (reason), like the contaminated mind Dharma (example). Therefore, this violates the logic. So the Bhagavan said even to the point of being called abiding in Animitto (無相, signless). Here, the sixth abiding in Animitto is different from the ninth in the Abhidharma. As the Abhidharma says, the sixteen minds of Darśanamārga are all following faith, entering the stage of fruition is called faith-understanding etc., that is, the sixteenth mind is faith-understanding, and is also in Darśanamārga. Why does this say that those who are without thought remove faith-understanding when entering Darśanamārga? Does it remove the sixteenth Darśanamārga? The abiding in Animitto of the Abhidharma is all in the sixteen minds. The answer has three explanations. The first explanation follows the principle, because the Śrāvakayāna (小乘, Hearer Vehicle) Darśanamārga has fifteen minds, so faith-understanding etc. are in the Bhāvanāmārga (修道, path of cultivation), and now remove it. The second explanation, as the Abhidharma says, all sixteen minds are abiding in Animitto, however, the first fifteen minds are Anantarya-mārga (無間道, path of immediate consequence), and the meaning of completely severing affliction is stronger.

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此中且不言取第十六心。以是解脫道故。故除信解等。三說。彼約法作論。取十六心皆無相。名為第六。此約人為論。若取信解等即無六種故。故今除之。取十五心。又信解等非定位余果中皆有故。今取決定無相。故除信解等。次明喻。良醫拔箭等者。行者爾時將入見道。在方便中名為良醫。已伏見惑知種可斷。故名知癰熟已。利刃先剖者喻正入聖觀。膿雖漸出猶未頓盡者。見惑雖斷仍未頓盡。后更廣開至膿去粗盡者。此喻聖人上品見道即盡。未能甚凈乃至而帖塞者。此喻修道無相。下合喻可知。第二明異生伏惑中。景師等云。言若諸異生乃至鄰近憍慢者。修斷之慢。不依見斷煩惱。而但依修斷煩惱而生。故名鄰近憍慢。欲明凡作但由有漏修道伏于修惑。無有見道故不伏見惑。若諸煩惱乃至有時現行者。簡聖人斷。行者當入定時欲界見惑不起。出定還起以來伏故。言非生上者彼復現行起者。身生上地不起下見惑。如是異生至當亦爾者。異生伏於色界修惑但除瞋恚。伏余貪慢無明同前所說。自他所有至便現在前者。若依小乘異生六行見修雙斷。身在下地起上見惑。今大乘說異生六行世俗之道。但修斷。伏分別起惑。不伏俱生。以任運起難防護故。見惑微細迷理事生。亦不能伏故。異生人身在下地伏下修惑。上地修惑得起

【現代漢語翻譯】 現代漢語譯本 此處且不談取第十六心（指見道位中的第十六個剎那）。因為這是解脫之道。所以排除信解等三種說法。他們是根據法來立論的，認為取十六心都無相，名為第六（無相心）。這裡是根據人來立論的。如果取信解等，就沒有六種（無相心）了。所以現在排除它們。取十五心。而且信解等並非定位，其餘果位中都有，所以現在取決定無相的，因此排除信解等。接下來用比喻來說明。良醫拔箭等，修行者此時將要進入見道位，在方便道中稱為良醫。已經降伏了見惑，知道病根可以斷除，所以說知道癰已經成熟。利刃先剖，比喻正式進入聖觀。膿雖然漸漸流出，但還沒有完全乾凈，比喻見惑雖然斷除，但仍然沒有完全乾凈。之後更加擴大，直到膿液粗略地流盡，這比喻聖人上品見道位就完全斷盡了見惑。未能非常乾淨，甚至用膏藥堵塞，這比喻修道無相。下面的合喻可以類推得知。 第二部分說明異生（凡夫）降伏惑業的情況。景師等人說：『如果說諸異生乃至接近憍慢（驕慢），是修斷之慢。不依靠見斷煩惱，而只是依靠修斷煩惱而生起。』所以稱為接近憍慢。想要說明凡夫所作的，只是由於有漏的修道來降伏修惑，沒有見道，所以不能降伏見惑。『如果說諸煩惱乃至有時現行』，這是爲了區別聖人斷惑。修行者將要進入定時，欲界的見惑不起作用。出定后還會生起，因為之前是降伏的緣故。『說非生上者彼復現行起者』，身體生到上地，不會生起下地的見惑。像這樣異生乃至也應當如此，異生降伏修惑，只是去除瞋恚。降伏其餘的貪、慢、無明，和前面所說的一樣。『自他所有乃至便現在前者』，如果按照小乘的說法，異生六行見修雙斷。身體在下地，生起上地的見惑。現在大乘說異生六行世俗之道，只是修斷，降伏分別生起的惑業，不能降伏俱生惑業。因為任運生起的難以防護。見惑微細，迷惑事理而生起，也不能降伏。異生人身在下地，降伏下地的修惑，上地的修惑可以生起。

【English Translation】 English version Here, we will not discuss taking the sixteenth mind (referring to the sixteenth moment in the path of seeing). This is because it is the path of liberation. Therefore, we exclude the three explanations of faith-understanding, etc. They establish their argument based on the Dharma, considering that taking all sixteen minds as without characteristics is called the sixth (mind without characteristics). This is based on the person. If we take faith-understanding, etc., then there are no six types (of minds without characteristics). Therefore, we now exclude them. We take fifteen minds. Moreover, faith-understanding, etc., are not fixed; they exist in other fruition states. Therefore, we now take the decisively without characteristics, thus excluding faith-understanding, etc. Next, we explain with a metaphor. 'A good doctor extracting an arrow, etc.' means that the practitioner is about to enter the path of seeing. In the path of preparation, they are called a good doctor. They have already subdued the afflictions of view and know that the root can be severed. Therefore, it is said that they know the boil is ripe. 'A sharp blade first incises' is a metaphor for formally entering holy contemplation. 'Although pus gradually flows out, it is not yet completely exhausted' is a metaphor that although the afflictions of view are severed, they are still not completely exhausted. 'Later, it is further widened until the pus is roughly exhausted' is a metaphor that the superior path of seeing of a sage completely exhausts the afflictions of view. 'Unable to be very clean, even to the point of applying a plaster' is a metaphor for the characteristiclessness of the path of cultivation. The following combined metaphor can be understood by analogy. The second part explains the situation of ordinary beings (異生) subduing afflictions. The Jing Master and others say: 'If it is said that all ordinary beings, even those close to arrogance (憍慢), are the arrogance of cultivation-severance. They do not rely on the afflictions severed by view, but only arise from the afflictions severed by cultivation.' Therefore, they are called close to arrogance. They want to explain that what ordinary beings do is only to subdue the afflictions of cultivation through the defiled path of cultivation. There is no path of seeing, so they cannot subdue the afflictions of view. 'If it is said that all afflictions sometimes manifest,' this is to distinguish the severing of afflictions by sages. When a practitioner is about to enter samadhi, the afflictions of view of the desire realm do not arise. They still arise after emerging from samadhi because they were previously subdued. 'Saying that those who are not born in the upper realms, those who manifest again,' means that when the body is born in the upper realms, the afflictions of view of the lower realms do not arise. In this way, ordinary beings should also be like this, ordinary beings subdue the afflictions of cultivation, only removing anger (瞋恚). Subduing the remaining greed (貪), pride (慢), and ignorance (無明) is the same as what was said before. 'What belongs to oneself and others even appears before,' if according to the Hinayana, ordinary beings sever both view and cultivation in the six practices. The body is in the lower realm, and the afflictions of view of the upper realm arise. Now, the Mahayana says that the worldly path of the six practices of ordinary beings is only cultivation-severance, subduing the afflictions that arise from discrimination, but not subduing the co-arisen afflictions. Because those that arise spontaneously are difficult to protect. The afflictions of view are subtle, confusing principles and arising, and cannot be subdued either. The human body of an ordinary being is in the lower realm, subduing the afflictions of cultivation of the lower realm, and the afflictions of cultivation of the upper realm can arise.

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現行。下地見惑遇緣仍起。上地見惑不得現行。三藏云。身在下地伏下修惑。上地修惑得行。下地見惑遇緣便起。上地見惑亦得現行。與自地定互相入出。若起者從上地散心而起見惑。若生者據生上地。若遇生緣生上見惑亦可。今言異生離色界欲自地所有見斷諸漏。若定起生遇緣便現者。據生上地。下地見惑不現起故。得起自地所有見惑。言若定者從退分定起于見惑。見惑次第還入凈定。故言若定若非在定中得起見惑。其若在定聲聞起耳識時。但是率爾自性無記不起煩惱。若起者身在上地泛在余散心位。遇緣得起。若生是總生。在定地於一切時。若遇生緣便起彼界同地見惑。泰云。言若定者外道入定。過去八萬劫已前無因即起常見。與定相出入隨順定故名若定。不順定者名若起。身生彼起名若生。見惑斷諸漏。若分別不分別。二俱能起修斷諸漏唯起不分別。分別之者伏不起。基云。以修道惑障定事任運生故。但伏修惑。見道煩惱分別而生障于理故。不伏得定。伏修之中唯與貪瞋隨順憍慢。今能伏之。與我見等隨順憍慢。即不能伏。如六十九云。我見等不伏。有文簡彼俱慢故。問若爾貪恚亦爾。與見俱者即不伏。答以憍慢多隨順我生故論偏簡。第三舉二粗重。明三無無學人有斷不斷。景雲。一漏粗重。即見修惑種。二有

【現代漢語翻譯】 現代漢語譯本 現行：在下地（指欲界、色界、無色界之下層）如果遇到引發煩惱的因緣，見惑（指認識上的錯誤）仍然會生起。在上地（指色界、無色界之上層），見惑不會現行。三藏（指經、律、論）中說：『身處下地，只是伏藏和修習下地的煩惱，上地的煩惱可以現行。下地的見惑遇到因緣就會生起，上地的見惑也可以現行，與自身所修的禪定互相出入。』如果（見惑）生起，是從上地的散亂心中生起見惑。如果（異生）轉生，是依據轉生到上地的情況。如果遇到轉生的因緣，生起上地的見惑也是可能的。現在說異生（指凡夫）離開了欲界，斷除了自身所具有的見惑和各種煩惱（諸漏）。如果（見惑）在禪定中生起，遇到因緣就會現行，這是依據轉生到上地的情況，因為下地的見惑不會現行。能夠生起自身所具有的見惑。說『如果（見惑）在禪定中』，是指從退分的禪定中生起見惑，見惑依次還會進入清凈的禪定。所以說，『如果（見惑）在禪定中或不在禪定中』，都可能生起見惑。如果在禪定中的聲聞（指小乘修行者）生起耳識時，只是率爾（突然）的自性無記（非善非惡），不會生起煩惱。如果（見惑）生起，是身處上地，普遍在其餘散亂心中，遇到因緣就會生起。如果（轉）生，是總的轉生。在禪定地，在一切時候，如果遇到轉生的因緣，就會生起彼界同地的見惑。泰法師說：『說『如果（見惑）在禪定中』，是指外道進入禪定，在過去八萬劫以前，沒有原因就生起常見（永恒不變的錯誤觀念），與禪定相互出入，隨順禪定，所以稱為『如果（見惑）在禪定中』。不隨順禪定的，稱為『如果（見惑）生起』。身體轉生到彼處生起（見惑），稱為『如果（轉）生』。見惑斷除了各種煩惱（諸漏）。如果（是）分別（而起的煩惱）或不分別（而起的煩惱），兩者都能生起（煩惱），修斷的各種煩惱（諸漏）只能生起不分別（而起的煩惱）。分別（而起的煩惱）會被伏藏，不會生起。』窺基法師說：『因為修道之惑會障礙禪定之事，任運而生，所以只是伏藏修惑。見道的煩惱是分別而生，會障礙真理，所以不伏藏就能得定。在伏藏修惑之中，只有與貪、嗔隨順的憍慢（驕傲）現在能夠伏藏它。與我見等隨順的憍慢，就不能伏藏。』如《六十九》中說：『我見等不能伏藏』，有文簡別了兩者都是慢。問：『如果這樣，貪和嗔也是如此，與見俱生的，就不能伏藏。』答：『因為憍慢多隨順我而生，所以論中偏重簡別。』第三，舉出兩種粗重，說明三無（無所有處定、非想非非想處定、無學）之人有斷除和沒有斷除（煩惱）。景法師說：『一、漏粗重，即見惑和修惑的種子。二、有 粗重

【English Translation】 English version Existing: In the lower realms (referring to the lower levels of the desire realm, form realm, and formless realm), if encountering conditions that trigger afflictions, the 'view afflictions' (referring to errors in understanding) will still arise. In the upper realms (referring to the upper levels of the form realm and formless realm), 'view afflictions' will not manifest. The 'Three Baskets' (Tripitaka, referring to Sutras, Vinaya, and Shastras) state: 'Being in the lower realms, one only subdues and cultivates the afflictions of the lower realms; the afflictions of the upper realms can manifest. The 'view afflictions' of the lower realms will arise upon encountering conditions, and the 'view afflictions' of the upper realms can also manifest, mutually entering and exiting with one's own samadhi (meditative concentration).' If (view afflictions) arise, they arise from the distracted mind of the upper realms. If (a different being) is reborn, it is based on the situation of being reborn in the upper realms. If encountering conditions for rebirth, it is also possible to generate the 'view afflictions' of the upper realms. Now it is said that a 'different being' (異生, referring to ordinary beings) has left the desire realm, severing the 'view afflictions' and various outflows (諸漏, all defilements) that they possess. If (view afflictions) arise in samadhi, they will manifest upon encountering conditions; this is based on the situation of being reborn in the upper realms, because the 'view afflictions' of the lower realms will not manifest. One is able to generate the 'view afflictions' that they possess. Saying 'if (view afflictions) are in samadhi' refers to generating 'view afflictions' from a declining samadhi; the 'view afflictions' will sequentially re-enter pure samadhi. Therefore, it is said, 'if (view afflictions) are in samadhi or not in samadhi,' it is possible to generate 'view afflictions.' If a 'Shravaka' (聲聞, a Hearer, a follower of the Hinayana path) in samadhi generates ear consciousness, it is merely a sudden, self-natured, neutral (neither good nor evil) state, and afflictions will not arise. If (view afflictions) arise, it is when being in the upper realms, generally in other distracted states of mind, and they will arise upon encountering conditions. If (rebirth) occurs, it is a general rebirth. In the samadhi realm, at all times, if encountering conditions for rebirth, the 'view afflictions' of the same realm will arise. Master Tai said: 'Saying 'if (view afflictions) are in samadhi' refers to non-Buddhists entering samadhi, and in the past eighty thousand kalpas (aeons), a 'view of permanence' (常見, the mistaken belief in eternal existence) arises without cause, mutually entering and exiting with samadhi, and conforming to samadhi, so it is called 'if (view afflictions) are in samadhi.' That which does not conform to samadhi is called 'if (view afflictions) arise.' The body being reborn there and generating (view afflictions) is called 'if (rebirth) occurs.' 'View afflictions' sever various outflows (諸漏, all defilements). Whether (afflictions) are discriminatory (分別) or non-discriminatory (不分別), both can generate (afflictions); the outflows (諸漏, all defilements) severed by cultivation can only generate non-discriminatory (afflictions). Discriminatory (afflictions) will be subdued and will not arise.' Master Kuiji said: 'Because the afflictions of the path of cultivation obstruct the affairs of samadhi and arise spontaneously, only the afflictions of cultivation are subdued. The afflictions of the path of seeing arise discriminatively and obstruct the truth, so one can attain samadhi without subduing them. Among the subdued afflictions of cultivation, only arrogance (憍慢) that conforms to greed and hatred can now be subdued. Arrogance that conforms to views of self, etc., cannot be subdued.' As it says in the Sixty-Ninth: 'Views of self, etc., cannot be subdued'; there is text that distinguishes both types of arrogance. Question: 'If that is the case, then greed and hatred are also the same; those that arise together with views cannot be subdued.' Answer: 'Because arrogance mostly conforms to the arising of self, the treatise emphasizes distinguishing them.' Third, two coarse burdens are presented to explain that those in the 'Three No's' (無所有處定, the Station of No-Thingness; 非想非非想處定, the Station of Neither Perception nor Non-Perception; 無學, the state of no more learning) have severed and not severed (afflictions). Master Jing said: 'First, the coarse burden of outflows, which is the seed of 'view afflictions' and 'cultivation afflictions.' Second, the coarse burden of existence.

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漏粗重。即是習氣。言漏粗重者生無堪能性者。凡夫學人名有隨眠者。有識身中所有見修惑種羅漢已斷。有漏粗重者至皆得微薄者。由隨眠故習氣增長。由斷隨眠習氣微薄。又此已下明此習氣二乘不斷如來斷。是故說永斷習氣不共佛法。泰云。言從漏所生者新起。漏所熏發者無始法爾。基云。如前本地第三云。善法不名粗重。亦非隨眠。如何此中言有漏粗重。及對法說二十四種粗重故。義曰。一性粗重。即煩惱種等。此中言漏粗者是。二心不調柔名粗重。即一切有漏善法等。此中言有漏粗重者是。第三卷約性粗重。論云善法等故非。此中約不調柔粗重。有漏善法亦爾。不相違也。謂此若有煩惱者身中善無記等法為漏。和雜不調柔故名習氣。羅漢有此善等在。雖得微薄法體仍存。諸漏永斷名斷習氣。此漏粗重氣分在身。與善法中和雜不一異。如毒在身中有氣分。此不一異隨眠斷得。此得漸薄。佛圓鏡智生故言永斷習氣。就煩惱雜染中解五門竟。自下第二解七門。于中初釋后次頌結。七門者何。一解貪慾。二解貪愛。為集諦相。三解離欲。四解計我等。五解事欲以為苦因。六解經說煩惱異名有其七句。七釋貪等名不善根。就初解欲中。初解經說煩惱之慾不說色等五塵事。次斷解八種分別能生欲貪。后解唯貪以為欲相。就解

【現代漢語翻譯】 現代漢語譯本 『漏粗重』（lou cu zhong）：指的是習氣（xiqi，habitual tendencies）。說『漏粗重』，是指眾生沒有能力（kanengxing）的狀態。凡夫和學人被稱為『有隨眠』（yousuimian），指的是在有識之身中存在著見惑和修惑的種子，這些種子羅漢已經斷除。『有漏粗重』（you lou cu zhong）指的是達到微薄的狀態。由於隨眠的緣故，習氣增長；由於斷除隨眠，習氣變得微薄。此外，以下說明這種習氣二乘（聲聞乘和緣覺乘）無法斷除，只有如來才能斷除。因此說，永斷習氣是不共佛法（bugong fofa，unique to the Buddhas dharma）。 泰法師說：『從漏所生』指的是新產生的；『漏所熏發』指的是無始以來就存在的法爾（farr，the way things are）。窺基法師說：如前本地第三卷所說，善法不稱為粗重，也不是隨眠。為什麼這裡說『有漏粗重』，並且在《對法論》中說了二十四種粗重呢？義凈法師解釋說：第一種是自性粗重，即煩惱的種子等，這裡說的『漏粗』就是指這個。第二種是心不調柔，稱為粗重，即一切有漏的善法等，這裡說的『有漏粗重』就是指這個。第三卷是關於自性粗重的，論中說善法等不是（粗重）。這裡是關於不調柔的粗重，有漏的善法也是如此，這並不矛盾。意思是說，如果這個人有煩惱，那麼他身中的善、無記等法就成為漏，和合雜染，不調柔，所以稱為習氣。羅漢有這些善等存在，雖然變得微薄，但法體仍然存在。諸漏永遠斷除，稱為斷習氣。這種漏的粗重氣分在身中，與善法中和合雜染，不一不異，就像毒在身中有氣分一樣。這種不一不異隨眠斷除而得到，這種得到是逐漸微薄的。佛的圓鏡智（yuanjingzhi，the wisdom of perfect clarity）生起，所以說永斷習氣。就煩惱雜染中解釋五門完畢。下面第二部分解釋七門。其中先解釋，後用頌文總結。七門是什麼呢？一是解釋貪慾（tanyu，craving）。二是解釋貪愛（tanai，attachment），作為集諦（jidhi，the truth of the origin of suffering）的相。三是解釋離欲（liyu，freedom from desire）。四是解釋計我（jiwo，belief in a self）等。五是解釋事欲（shiyu，desire for things）以為苦因。六是解釋經中說的煩惱異名，有七句。七是解釋貪等名為不善根（bushangen，roots of unwholesomeness）。就最初解釋欲中，先解釋經中說的煩惱之慾，不說色等五塵（wuchen，five sense objects）之事。其次斷除解釋八種分別能生欲貪。后解釋唯貪以為欲相。就解釋

【English Translation】 English version 'Lou cu zhong' (漏粗重, coarse and heavy outflows): This refers to habitual tendencies (xiqi, 習氣). To say 'lou cu zhong' means that beings are in a state of lacking capacity (kanengxing, 堪能性). Ordinary people and learners are called 'having latent tendencies' (yousuimian, 有隨眠), which refers to the seeds of wrong views and afflictions of practice existing in the body of consciousness, which have been cut off by Arhats. 'You lou cu zhong' (有漏粗重, having coarse and heavy outflows) refers to reaching a subtle state. Due to latent tendencies, habitual tendencies increase; due to cutting off latent tendencies, habitual tendencies become subtle. Furthermore, the following explains that these habitual tendencies cannot be cut off by the Two Vehicles (聲聞乘 and 緣覺乘), only the Tathagata can cut them off. Therefore, it is said that the permanent cutting off of habitual tendencies is a unique characteristic of the Buddhas dharma (bugong fofa, 不共佛法). Master Tai said: 'Arising from outflows' refers to newly arising; 'influenced by outflows' refers to the way things are from beginningless time (farr, 法爾). Master Kuiji said: As mentioned in the third volume of the previous local section, good dharmas are not called coarse and heavy, nor are they latent tendencies. Why does it say 'having coarse and heavy outflows' here, and why are twenty-four types of coarse and heavy mentioned in the Abhidharma? Master Yijing explained: The first type is intrinsic coarse and heavy, which refers to the seeds of afflictions, etc., and this is what is meant by 'coarse outflows' here. The second type is the mind not being tamed, which is called coarse and heavy, which refers to all defiled good dharmas, etc., and this is what is meant by 'having coarse and heavy outflows' here. The third volume is about intrinsic coarse and heavy, and the treatise says that good dharmas, etc., are not (coarse and heavy). Here it is about the coarse and heavy of not being tamed, and defiled good dharmas are also like this, which is not contradictory. It means that if this person has afflictions, then the good, neutral, etc., dharmas in his body become outflows, and they are mixed and defiled, and not tamed, so they are called habitual tendencies. Arhats have these good things existing, and although they become subtle, the essence of the dharma still exists. The permanent cutting off of all outflows is called cutting off habitual tendencies. This coarse and heavy energy of outflows is in the body, and it is mixed and defiled with good dharmas, neither one nor different, just like poison in the body has an energy. This neither one nor different is obtained by cutting off latent tendencies, and this obtaining is gradually subtle. The Buddhas wisdom of perfect clarity (yuanjingzhi, 圓鏡智) arises, so it is said that the permanent cutting off of habitual tendencies. The explanation of the five gates in the defilement of afflictions is finished. The second part below explains the seven gates. Among them, first explain, and then summarize with verses. What are the seven gates? First, explain craving (tanyu, 貪慾). Second, explain attachment (tanai, 貪愛), as the characteristic of the truth of the origin of suffering (jidhi, 集諦). Third, explain freedom from desire (liyu, 離欲). Fourth, explain belief in a self (jiwo, 計我), etc. Fifth, explain desire for things (shiyu, 事欲) as the cause of suffering. Sixth, explain the different names of afflictions mentioned in the sutras, there are seven sentences. Seventh, explain that craving, etc., are called roots of unwholesomeness (bushangen, 不善根). In the initial explanation of desire, first explain the desire of afflictions mentioned in the sutras, not the things of the five sense objects (wuchen, 五塵). Secondly, cut off and explain the eight kinds of discriminations that can generate craving. Then explain that only craving is the characteristic of desire. In the explanation of

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八分別中。初列八名。二引經解釋。既云于諸欲中發生作意名引發分別。故知虛妄分別作意為性。又云為令了知虛妄分別亦是欲已。尋復棄捨。故知是邪欲。就解唯貪以為欲相中。初解欲界諸煩惱中唯貪為欲相所以者。以唯貪愛為集諦故。次辨意識分別。但貪以為欲相。由意分別令貪現前。由意分別受用事欲。故取分別俱貪名為欲相。總相說為一妄分別貪。又有一分外道棄欲出家。仍於事欲起妄分別。為令知虛妄分別亦是欲已。尋復棄捨故。說分別亦是欲相。第二釋欲為集諦相。答由二因緣至遍生起故等者。景雲。一由依貪愛期愿攝受現在身體。不願唯善對治之法。由此願不願故生死不絕。二由遍起故遍起有三。一於五受位中遍起。言喜和合故喜不離故者。此因喜樂二受生受。喜不合喜乖離故者。此因憂苦而生於愛。常隨自身而藏愛者。此隨舍受而生於愛。二者時遍。愛能遍緣三世時故。三者境遍。緣現內身後身生愛。亦緣已得未得外塵生愛。新羅仿師云。言非愿界者是舉所治。即惡趣名為非愿。對治善中者。此顯能治善舉所治。而此中意取能治善。如是善中非為愿求。第三解離欲中雲。于諸事中煩惱可避等者。謂煩惱藉緣可避非色等事次色等遍不可避故。第四解我等云。又此二業有二因緣等者。業是業用。前說六十

【現代漢語翻譯】 現代漢語譯本 八分別中，首先列出八種分別的名稱。其次引用經文進行解釋。既然說在各種慾望中產生作意名為『引發分別』，因此可知虛妄分別以作意為體性。經文又說，爲了讓人了知虛妄分別也是一種慾望，然後捨棄它，因此可知這是一種邪惡的慾望。在解釋唯有貪愛作為慾望的相狀時，首先解釋了欲界諸煩惱中，唯有貪愛是慾望的相狀，這是因為唯有貪愛是集諦（Samudaya，苦的根源）的緣故。其次辨析意識的分別，只有貪愛才能作為慾望的相狀，因為通過意識的分別，才能使貪愛顯現；通過意識的分別，才能受用事物所帶來的慾望。因此，將分別和貪愛都稱為慾望的相狀。總的來說，可以將其概括為一個虛妄分別的貪愛。此外，還有一部分外道（Tirthika）捨棄慾望出家，但仍然對事物所帶來的慾望產生虛妄分別。爲了讓人了知虛妄分別也是一種慾望，然後捨棄它，所以說分別也是慾望的相狀。 第二，解釋作為集諦的相狀。回答說，由兩種因緣導致普遍生起等等。景法師說，第一種因緣是依靠貪愛，期望攝受現在的身體，不希望接受唯一的善法對治。由於這種希望和不希望，生死輪迴就不會斷絕。第二種因緣是由於普遍生起，普遍生起有三種情況：第一種是在五種感受的層面中普遍生起。經文說，因為喜悅和合，所以喜悅不會分離，這是因為喜樂兩種感受而產生愛。因為喜悅不和合，喜悅乖離，這是因為憂愁和痛苦而產生愛。經常隨著自身而隱藏愛，這是隨著舍受而產生愛。第二種是時間上的普遍性，愛能夠普遍地緣於過去、現在、未來三世的時間。第三種是境界上的普遍性，緣于現在、內在的身、後世的身而產生愛，也緣于已經得到和未得到的外在塵境而產生愛。新羅仿師說，經文中所說的『非愿界』是指所要對治的對象，也就是惡趣（Duggati）被稱為『非愿』。對治的善法中，這顯示了能對治的善法，舉出所要對治的對象。而這裡的意思是選取能對治的善法，像這樣的善法中，不是所希望和追求的。 第三，解釋脫離慾望時說，在各種事物中，煩惱是可以避免的等等。意思是說，煩惱藉助因緣是可以避免的，但色等事物是普遍存在的，無法避免。第四，解釋我等等時說，這兩種業（Karma）又有兩種因緣等等。業是指業的作用。前面說了六十種。

【English Translation】 English version Among the Eight Distinctions, the first lists the eight names. The second quotes scriptures to explain. Since it is said that generating intention in various desires is called 'arising distinction,' it is known that false discrimination is characterized by intention. It is also said that in order to make people understand that false discrimination is also a desire, and then abandon it, it is known that it is an evil desire. In explaining only greed as the characteristic of desire, it first explains that among the afflictions of the desire realm, only greed is the characteristic of desire, because only greed is the cause of Samudaya (the origin of suffering). Secondly, it distinguishes the discrimination of consciousness, but only greed can be regarded as the characteristic of desire, because through the discrimination of consciousness, greed can be manifested; through the discrimination of consciousness, one can enjoy the desires brought about by things. Therefore, both discrimination and greed are called the characteristics of desire. In general, it can be summarized as a false discrimination of greed. In addition, there are some Tirthikas (外道) who renounce desires and become monks, but still have false discriminations about the desires brought about by things. In order to make people understand that false discrimination is also a desire, and then abandon it, it is said that discrimination is also a characteristic of desire. Secondly, explain the characteristics of Samudaya. The answer is that it is caused by two causes, such as universal arising, etc. Dharma Master Jing said that the first cause is to rely on greed, hoping to accept the present body, and not wanting to accept the only good Dharma to counteract it. Because of this hope and unwillingness, the cycle of birth and death will not be cut off. The second cause is due to universal arising, and there are three situations of universal arising: the first is universal arising in the level of the five feelings. The scripture says that because joy is in harmony, joy will not be separated, because joy and happiness produce love. Because joy is not in harmony and joy is separated, it is because of sorrow and pain that love is produced. Often hiding love with oneself, this is producing love with equanimity. The second is the universality in time, and love can universally be related to the past, present, and future three times. The third is the universality in the realm, and love is produced in the present, inner body, and future body, and also in the external dust that has been obtained and not obtained. Silla Imitation Master said that the 'non-desire realm' mentioned in the scripture refers to the object to be treated, that is, Duggati (惡趣) is called 'non-desire.' Among the good dharmas of counteracting, this shows the good dharmas that can counteract, and lists the objects to be treated. And the meaning here is to select the good dharmas that can counteract, and in such good dharmas, it is not what is hoped and pursued. Third, when explaining getting rid of desires, it says that in various things, afflictions can be avoided, etc. It means that afflictions can be avoided with the help of causes, but things such as form are universal and cannot be avoided. Fourth, when explaining I, etc., it says that these two karmas (Karma) have two causes, etc. Karma refers to the function of karma. The previous sixty kinds were mentioned.

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二見起身語意邪不善行名邪行因緣。隨眠種子能生苦果名生苦因緣。此二因緣名為二業。此業復有因緣。故名因緣因緣。六十二見是邪行因緣。我我所見覆與六十二見為因緣。故名邪行因緣因緣。初位中我慢故。初不聞正法。后位中增上慢故。彼不修正行。此之二種能生隨眠種子。故名苦生因緣因緣。復有差別謂善說法毗奈耶中有四法等者。景雲。此中雖舉所障能障各四意取能障。一計我我所者。障前四中第二于已同梵行所修可樂法。二我慢者。障前第三于異論所不生增嫉。由有我慢于諸異論多生憎嫉。三妄執諦取者。障前第二于諦簡擇。四不斷隨眠者。障前第四于清凈品能不退失。泰云。三妄執諦取者。妄執已所立為諦實。余皆妄言。故障礙前第三。于異論所不生憎嫉。今解后四。如次配前四句。又有二執等者。景雲。執內色根為我。名為根執。執外五塵為我所。名為境執。是名根境執。三品有情彼此相望。樂起勝慢。名展轉有情執。更無別體是我我所之行解也。以上覆次。各各別解執著之言。尋之可解。第五重解于欲為眾苦因。以于有情有欲貪眤。彼若變異便生憂苦。故說彼欲以為苦因。第六解經中煩惱異名有七句。一五蓋名龜五支相似故者。泰云。五蓋有覆藏義。除尾一種。以無用故。基云。龜蓋有五用。名五

【現代漢語翻譯】 現代漢語譯本 二見起身，言語邪惡，行為不善，這被稱為『邪行因緣』（wrong conduct condition）。隨眠（anusaya，潛在的煩惱）的種子能夠產生痛苦的結果，這被稱為『生苦因緣』（condition for the arising of suffering）。這兩種因緣被稱為『二業』（two karmas）。這業還有其因緣，所以被稱為『因緣因緣』（condition of condition）。 六十二見（sixty-two views，各種錯誤的哲學觀點）是邪行因緣。認為『我』（atman，自我）和『我所』（belonging to self，屬於自我的事物）的見解又與六十二見互為因緣，所以被稱為『邪行因緣因緣』。 在最初的階段，由於我慢（mana，驕傲），最初沒有聽聞正確的佛法。在後來的階段，由於增上慢（adhimana，過度的驕傲），他們不修正確的行為。這兩種情況能夠產生隨眠的種子，所以被稱為『苦生因緣因緣』。 還有一種差別，就是在善於說法和毗奈耶（vinaya，戒律）中有四法等等。景法師說，這裡雖然舉出了所障礙的和能障礙的各有四種，但實際上是取能障礙的。第一種，執著于『我』和『我所』的人，障礙了前面四種中的第二種，即對於與自己同修梵行（brahmacarya，清凈行）的人所修習的可喜之法產生嫉妒。第二種，我慢，障礙了前面第三種，即對於其他宗派的觀點不產生強烈的嫉妒。由於有我慢，對於各種不同的觀點會產生強烈的憎恨和嫉妒。第三種，錯誤地執著于真諦，障礙了前面第二種，即對於真諦的簡擇。第四種，不斷除隨眠，障礙了前面第四種，即對於清凈的品德不能退失。 泰法師說，第三種，錯誤地執著于真諦，錯誤地認為自己所建立的是真實的，其他的都是虛妄的，因此障礙了前面第三種，即對於其他宗派的觀點不產生憎恨和嫉妒。現在的解釋是，後面的四種依次對應於前面的四句。 還有兩種執著等等。景法師說，執著于內在的色根（rupa-indriya，色覺器官）為『我』，這被稱為『根執』（grasping of the sense faculties）。執著于外在的五塵（panca-visaya，五種感官對像）為『我所』，這被稱為『境執』（grasping of the sense objects）。這被稱為『根境執』（grasping of the sense faculties and objects）。三種品類的有情（sentient beings）彼此相望，容易產生勝慢（atimana，自以為是的驕傲），這被稱為『展轉有情執』（mutual grasping among sentient beings）。沒有其他的實體是『我』和『我所』的行為和理解。 以上是再次分別解釋執著的言語，仔細尋思就可以理解。第五重解釋是，慾望是眾苦的原因。因為對於有情有慾望和貪愛，如果這些慾望發生變化，就會產生憂愁和痛苦，所以說慾望是痛苦的原因。 第六種解釋是，經文中煩惱的異名有七句。第一種，五蓋（panca-nivaranani，五種障礙）的名字與烏龜的五支相似。泰法師說，五蓋有覆蓋和隱藏的含義，除了尾巴這一種，因為它沒有用處。基法師說，烏龜的殼有五種用途，所以稱為五。

【English Translation】 English version When wrong views arise, speech becomes evil, and actions become unwholesome; this is called 'wrong conduct condition'. The seeds of anusaya (latent defilements) are able to produce painful results; this is called 'condition for the arising of suffering'. These two conditions are called 'two karmas'. This karma also has its conditions, so it is called 'condition of condition'. The sixty-two views (various wrong philosophical views) are the wrong conduct condition. The views that 'I' (atman, self) and 'mine' (belonging to self, things belonging to the self) are mutually conditioned with the sixty-two views, so it is called 'wrong conduct condition of condition'. In the initial stage, due to mana (pride), one initially does not hear the correct Dharma. In the later stage, due to adhimana (excessive pride), they do not correct their conduct. These two situations are able to produce the seeds of anusaya, so it is called 'condition of condition for the arising of suffering'. There is also a difference, namely that in the well-spoken Dharma and vinaya (discipline) there are four dharmas, etc. Master Jing said that although the obstructed and the obstructing are each mentioned as four, it actually refers to the obstructing. The first, those who are attached to 'I' and 'mine', obstruct the second of the previous four, namely, they become jealous of the pleasing dharmas practiced by those who practice brahmacarya (pure conduct) with them. The second, mana, obstructs the third of the previous four, namely, they do not generate strong jealousy towards the views of other sects. Because of mana, they generate strong hatred and jealousy towards various different views. The third, wrongly clinging to the truth, obstructs the second of the previous four, namely, the discernment of truth. The fourth, not continuously eliminating anusaya, obstructs the fourth of the previous four, namely, they are unable to avoid losing the pure qualities. Master Tai said that the third, wrongly clinging to the truth, wrongly believes that what they have established is true, and that everything else is false, thus obstructing the third of the previous four, namely, they do not generate hatred and jealousy towards the views of other sects. The current explanation is that the latter four correspond to the previous four sentences in order. There are also two kinds of clinging, etc. Master Jing said that clinging to the internal rupa-indriya (sense faculties) as 'I' is called 'grasping of the sense faculties'. Clinging to the external panca-visaya (five sense objects) as 'mine' is called 'grasping of the sense objects'. This is called 'grasping of the sense faculties and objects'. Three kinds of sentient beings look at each other and easily generate atimana (arrogance), which is called 'mutual grasping among sentient beings'. There is no other entity that is the behavior and understanding of 'I' and 'mine'. The above is a further separate explanation of the words of clinging, which can be understood by careful consideration. The fifth explanation is that desire is the cause of all suffering. Because sentient beings have desire and craving, if these desires change, sorrow and suffering will arise, so it is said that desire is the cause of suffering. The sixth explanation is that there are seven sentences of different names for afflictions in the sutras. The first, the names of the panca-nivaranani (five hindrances) are similar to the five limbs of a turtle. Master Tai said that the five hindrances have the meaning of covering and hiding, except for the tail, because it is useless. Master Ji said that the turtle's shell has five uses, so it is called five.

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支相似。二忿如母駝。母駝惡意爵草。忿亦爾為出惡意於他也。三慳嫉似凝血。以凝血虛薄無實。利養亦爾。四色等諸欲如屠機上肉。不定屬主于上起慾障修善法。五無明名狼嗜。景雲。西國有蟲。形大如野干極癡鈍。婆沙舊名不正故云有蛇名慢祇。自身既盲。生子亦盲。所嚇之處亦令他盲。泰云浪嗜名鼠狼。鼠狼尾多。蛇欲嚇時以尾障蛇口。蛇不得嚙。無明亦障于聞知。不得聞法。泰並存二釋。又言。西國云耳毛人。耳孔有毛。障聲不聞人聲。六疑如岐路。七我慢名輪圍。以我慢障彼求出世。如輪圍山難可越度。第七解貪瞋癡三。由能發業立不善根。

瑜伽論記卷第十六(之下終) 大正藏第 42 冊 No. 1828 瑜伽論記

瑜伽論記卷第十七(之上)(論本第五十九至第六十二)

釋遁倫集撰

論本卷第五十九

上來解煩惱雜染有三之中初二門訖。自下第三釋九門之義。于中先別解九門后以頌收。前中初解九門。后結餘句門此處不現。前中初明發業門。景雲。若依小乘修惑發業彼云。外門煩惱能發業等。若依瑜伽對法等。並以苦下不共無明發業。如對法雲。世俗愚故造不善業。依勝義愚故造福不動業。此文即說迷苦無明發業。所以者何。不善感苦受。即是苦苦。說此

【現代漢語翻譯】 現代漢語譯本： 支相似：一、無慚（不知羞恥）和無愧（不畏懼罪惡）類似於沒有手。就像沒有手的人無法抓住東西一樣，沒有無慚無愧的人無法抓住善法。 二、忿（憤怒）類似於母駱駝。母駱駝心懷惡意地咀嚼草料，忿怒也是這樣，對他人產生惡意。 三、慳（吝嗇）和嫉（嫉妒）類似於凝固的血液。因為凝固的血液虛薄而沒有實質，貪圖利益供養也是這樣。 四、色等諸欲（對色等事物的慾望）如同屠宰機上的肉。不確定屬於誰，在上面生起慾望會障礙修行善法。 五、無明（愚癡）名為狼嗜（一種動物）。景雲說，西國有種蟲子，形狀像野幹一樣大，極其愚癡遲鈍。《婆沙論》舊譯名不正，所以說有蛇名叫慢祇。自身既然是盲的，生下的孩子也是盲的，所嚇唬的地方也會使他人盲目。泰云說，浪嗜就是鼠狼。鼠狼尾巴很多，蛇想要嚇唬它時，就用尾巴擋住蛇的嘴，蛇無法咬到它。無明也障礙聽聞和了解，使人無法聽聞佛法。泰的說法並存兩種解釋。又說，西國有一種耳毛人，耳孔里有毛，阻礙聲音，聽不到人聲。 六、疑（懷疑）如同歧路。 七、我慢（傲慢）名為輪圍（山）。因為我慢會阻礙他人尋求出世，就像輪圍山難以越過一樣。 第八，解釋貪、瞋、癡三者，因為它們能夠引發業力，構成不善的根本。

《瑜伽師地論記》卷第十六（下終） 《大正藏》第42冊 No. 1828 《瑜伽師地論記》

《瑜伽師地論記》卷第十七（之上）（論本第五十九至第六十二）

釋遁倫集撰

論本卷第五十九

上面解釋了煩惱雜染的三種內容，前兩種已經結束。下面第三種解釋九門之義。其中先分別解釋九門，然後用頌文總結。前面的內容中，先說明發業門。景雲說，如果依據小乘的修惑發業，他們認為外門煩惱能夠引發業等。如果依據《瑜伽師地論》、《對法論》等，都是以苦下不共無明引發業。如《對法論》所說：『因為世俗的愚癡，造作不善業；依靠勝義的愚癡，造作福業和不動業。』這段文字就是說迷惑于苦的無明引發業。為什麼這樣說呢？不善業感得苦受，就是苦苦。說明這個道理。

【English Translation】 English version: Supports Similarities: 1. Shamelessness (lack of a sense of shame) and Remorselessness (not fearing wrongdoing) are like having no hands. Just as someone without hands cannot grasp things, those without shamelessness and remorselessness cannot grasp good dharmas. 2. Wrath (anger) is like a mother camel. A mother camel chews grass with malicious intent, and wrath is the same, producing malicious intent towards others. 3. Stinginess (miserliness) and Jealousy (envy) are like congealed blood. Because congealed blood is thin and without substance, greed for profit and offerings is the same. 4. Desires for forms and other things (sensual desires) are like meat on a slaughtering machine. It is not certain to whom it belongs, and arising desire upon it obstructs the cultivation of good dharmas. 5. Ignorance (avidyā) is called Lang Shi (a kind of animal). Jingyun said that in the Western Regions there is a kind of insect, shaped like a jackal, extremely foolish and dull. The old translation of the Abhidharma is incorrect, so it says there is a snake called Mana Qi. Since it is blind itself, the children it bears are also blind, and the places it frightens will also make others blind. Taiyun said that Lang Shi is a weasel. Weasels have many tails, and when a snake wants to frighten it, it uses its tail to block the snake's mouth, so the snake cannot bite it. Ignorance also obstructs hearing and understanding, preventing people from hearing the Dharma. Tai's explanation preserves both interpretations. It also says that in the Western Regions there are ear-haired people, with hair in their ear canals, which obstructs sound and prevents them from hearing human voices. 6. Doubt (vicikitsā) is like a crossroads. 7. Pride (māna) is called Chakravāla (mountain range). Because pride obstructs others from seeking liberation from the world, just as the Chakravāla mountains are difficult to cross. 8. Explaining greed (lobha), hatred (dveṣa), and delusion (moha), because they can initiate karma and constitute the root of unwholesomeness.

Yogācārabhūmi-śāstra-bhāṣya Scroll 16 (End of Lower Section) Taishō Tripiṭaka Volume 42, No. 1828, Yogācārabhūmi-śāstra-bhāṣya

Yogācārabhūmi-śāstra-bhāṣya Scroll 17 (Upper Section) (Treatise Text 59 to 62)

Compiled by Shi Dunlun

Treatise Text Scroll 59

Above, the three aspects of defilement by afflictions have been explained, and the first two have been completed. Below, the third explains the meaning of the nine doors. Among them, first the nine doors are explained separately, and then summarized with verses. In the preceding content, first the door of karma generation is explained. Jingyun said that if based on the afflictions that generate karma in the Hinayana, they believe that external afflictions can generate karma, etc. If based on the Yogācārabhūmi-śāstra, Abhidharma-samuccaya, etc., all generate karma with ignorance that is not shared under suffering. As the Abhidharma-samuccaya says: 'Because of worldly ignorance, unwholesome karma is created; relying on ultimate ignorance, meritorious karma and unmoving karma are created.' This passage means that ignorance that is deluded about suffering generates karma. Why is this so? Unwholesome karma brings about suffering, which is suffering upon suffering. This explains this principle.

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苦苦名苦諦。世俗若了名世俗苦。愚此世俗苦故。造不善業。善業感人天中樂舍受報。是行苦體依此行苦以立苦諦。唯聖了知名勝義苦。以不了樂舍等是勝義苦造福不動業。緣起經說。不共無明能發諸業。即通四諦。不共無明皆能發業以學見跡。曾不於後有起希愿纏。發生後有。問如修惑發業業是修斷。見惑發業業是見道斷以不。答如惡趣報尚說見斷。通業見斷亦有何過。今此文說一切根本十種皆發業者。或據苦下十惑。亦可通據四諦下十惑。亦可通據見修十根本惑。由見修一切皆發。故言一切能發。雖言見修皆發。未知何相煩惱發不善業能往惡趣。故次說言猛利能發業非諸失念而現行者。即說上品猛利發惡趣業。失念下中品煩惱發業不往惡趣。但於人天受別報苦。又分別起多是上品發業惡趣業。任運所發多是中下人天受。泰云。舊攝論云。若無若下無明諸行不生。若無修道無明諸行不熟。今云。一切能發若為會通解云。見惑若未斷修惑亦發業。斷見惑已修不得發。無助伴故。以此義故攝論主云。若無若下無明由見惑等修亦發業故。此論主云。一切發業又解。見道煩惱能發引滿業。攝論約此義。修惑唯得發圓滿業。如預流等加捲等。此論主約此義。若爾何故佛性論云由思惟故諸業得生。由見惑故諸行得熟。后更思之。

備云。大乘道理多分見惑發業修惑潤業。同跋摩解。基云。此通見修作法。其見道欲界唯不善故。皆能發業。修道中如對法第四云。任運能發惡行者。是不善。即我見等有不能者。故見道名分別煩惱。如對法第四說準此發三惡趣業非修道。然此據全引滿果為論。其修道中何妨亦有發惡趣別報業者。故知今據引果不據滿果。第二解相門。于中初正辨相。后結前說意引生後門。前中初問答開列三相。后次第解。初解自相。各住己性故。次解共相。即不最靜名諸煩惱共相。前對凈法故說不寂靜名為自性。第三解差別。初問二門后解二門。門差別相指如本地。轉差別中初開列七門。后釋七門。分為四段。初解隨眠轉相。先辨隨眠相。后因論生論乘辨廣重。前中十八總為八對。一自他境對。二損不損對。三增不增對。四具不具對。五害不害對。六增等劣對。七覺不覺對。八生苦多少對。隨逐自境者。生自地自地隨眠縛也。隨逐他境者。如生上地下地隨眠所隨。又生下地上地隨眠所隨。被損者如依初禪伏欲界隨眠。不被損者。謂已離欲或未離欲初禪自地隨眠。隨增者。謂生自地自地隨眠數熏故增。不隨增者。謂生自地他界隨眠不數熏故不增。不具分者。大乘道理無間道時即無惑種。故無聖者具縛不同小論。覺悟隨眠者謂纏果與纏俱

【現代漢語翻譯】 現代漢語譯本：備云：大乘的道理，多半是見惑（錯誤的見解）引發業，修惑（修行上的迷惑）滋潤業。這與跋摩（姓名，具體不詳）的解釋相同。窺基（唐代法相宗大師）說：這普遍適用於見道和修道的造作。在見道位，因為欲界的一切都是不善的，所以都能引發業。修道中，如《對法論》第四卷所說：『任運（自然而然）能引發惡行的是不善。』也就是說，我見等有些是不能引發惡行的。所以見道被稱為分別煩惱。如《對法論》第四卷所說，根據這個標準，能引發三惡趣（地獄、餓鬼、畜生）的業，而不是修道。然而，這是根據引果（導致惡趣的業因）和滿果（在惡趣受報的結果）來討論的。修道中，為什麼不能有引發惡趣別報業（導致在惡趣中感受特定果報的業）的情況呢？所以要知道，現在是根據引果而不是滿果來說的。第二是解釋相門。其中，首先是正式辨別相，然後總結前面的意思，引出後面的門。前面，首先是問答，開列三種相。然後依次解釋。首先解釋自相，各自安住于自己的體性。其次解釋共相，即不最寂靜，名為諸煩惱的共相。前面針對清凈法，所以說不寂靜是自性。第三解釋差別。首先提問兩個門，然後解釋兩個門。門的差別相，可以參考《瑜伽師地論·本地分》。轉的差別中，首先開列七個門，然後解釋七個門。分為四個段落。首先解釋隨眠（煩惱的潛在狀態）的轉相。先辨別隨眠的相，然後因為討論而引出關於乘（車輛，比喻教法）的討論，辨別廣和重。前面，十八種隨眠總共分為八對。一、自境和他境的對立；二、損害和不損害的對立；三、增長和不增長的對立；四、具備和不具備的對立；五、危害和不危害的對立；六、增長、相等和低劣的對立；七、覺悟和不覺悟的對立；八、產生痛苦多少的對立。隨逐自境的，是生於自地（自己所處的境界）的自地隨眠（自己境界的煩惱）的束縛。隨逐他境的，如生於上地（更高的境界）的下地隨眠（較低境界的煩惱）所隨，又如生於下地的上地隨眠所隨。被損害的，如依靠初禪（色界的第一禪定）伏斷欲界（慾望界）的隨眠。不被損害的，是指已經離欲或者未離欲的初禪自地隨眠。隨增長的，是指生於自地的自地隨眠，因為多次熏習而增長。不隨增長的，是指生於自地的他界隨眠，因為沒有多次熏習而不增長。不具分的，大乘的道理認為，在無間道（斷除煩惱的智慧）時，就沒有惑的種子了。所以沒有聖者具備束縛，這與小乘的論點不同。覺悟隨眠的，是指纏（煩惱的現行）的果與纏同時存在。 第二解相門。于中初正辨相。后結前說意引生後門。前中初問答開列三相。后次第解。初解自相。各住己性故。次解共相。即不最靜名諸煩惱共相。前對凈法故說不寂靜名為自性。第三解差別。初問二門后解二門。門差別相指如本地。轉差別中初開列七門。后釋七門。分為四段。初解隨眠轉相。先辨隨眠相。后因論生論乘辨廣重。前中十八總為八對。一自他境對。二損不損對。三增不增對。四具不具對。五害不害對。六增等劣對。七覺不覺對。八生苦多少對。隨逐自境者。生自地自地隨眠縛也。隨逐他境者。如生上地下地隨眠所隨。又生下地上地隨眠所隨。被損者如依初禪伏欲界隨眠。不被損者。謂已離欲或未離欲初禪自地隨眠。隨增者。謂生自地自地隨眠數熏故增。不隨增者。謂生自地他界隨眠不數熏故不增。不具分者。大乘道理無間道時即無惑種。故無聖者具縛不同小論。覺悟隨眠者謂纏果與纏俱

【English Translation】 English version: Bei said: 'In the doctrines of Mahayana, the majority involves afflictions of view (wrong views) initiating karma, and afflictions of cultivation (delusions in practice) nourishing karma.' This is the same as the explanation of Varma (name, details unknown). Ji (Kuiji, a prominent master of the Faxiang school in the Tang Dynasty) said: 'This universally applies to the creation in the path of seeing and the path of cultivation. In the path of seeing, because everything in the desire realm is unwholesome, it can all initiate karma. In the path of cultivation, as the fourth volume of the Abhidharmasamuccaya says: 'That which spontaneously initiates evil actions is unwholesome.' That is to say, some such as the view of self are unable to initiate evil actions. Therefore, the path of seeing is called discriminative afflictions. As the fourth volume of the Abhidharmasamuccaya says, according to this standard, it can initiate the karma of the three evil realms (hell, hungry ghosts, animals), but not the path of cultivation. However, this is discussed based on the leading result (the karma that leads to the evil realms) and the full result (the result of suffering retribution in the evil realms). In the path of cultivation, why can't there be cases of initiating separate retribution karma of the evil realms (karma that leads to experiencing specific retributions in the evil realms)? Therefore, it should be known that it is now based on the leading result, not the full result.' The second is explaining the aspect gate. Among them, first is formally distinguishing aspects, then summarizing the previous meaning to introduce the subsequent gate. In the former, first is question and answer, listing three aspects. Then explaining in order. First explaining the self-aspect, each abiding in its own nature. Next explaining the common aspect, that is, not being the most tranquil, is called the common aspect of all afflictions. Previously, in contrast to pure dharmas, it was said that non-tranquility is the self-nature. Third explaining the differences. First asking about two gates, then explaining two gates. The differences in the gates can be referred to in the Yogacarabhumi-sastra, Local Section. In the differences of transformation, first listing seven gates, then explaining the seven gates. Divided into four sections. First explaining the transformation aspect of latent afflictions (anusaya). First distinguishing the aspect of latent afflictions, then because of the discussion, it leads to a discussion about the vehicle (yana, metaphor for teachings), distinguishing broadness and heaviness. Previously, the eighteen latent afflictions are divided into eight pairs in total. One, the opposition of self-object and other-object; two, the opposition of harming and not harming; three, the opposition of increasing and not increasing; four, the opposition of possessing and not possessing; five, the opposition of harming and not harming; six, the opposition of increasing, equaling, and being inferior; seven, the opposition of awakening and not awakening; eight, the opposition of producing more or less suffering. Those that follow the self-object are the bonds of the latent afflictions of one's own realm arising in one's own realm. Those that follow other-objects are like the latent afflictions of the lower realm following those arising in the higher realm, and also like the latent afflictions of the higher realm following those arising in the lower realm. Those that are harmed are like relying on the first dhyana (the first meditation in the form realm) to subdue the latent afflictions of the desire realm. Those that are not harmed refer to the latent afflictions of one's own realm in the first dhyana, whether one has already detached from desire or not. Those that increase are the latent afflictions of one's own realm arising in one's own realm, increasing because of repeated habituation. Those that do not increase are the latent afflictions of other realms arising in one's own realm, not increasing because of not being repeatedly habituated. Those that are not fully possessed, the Mahayana doctrine believes that at the time of the path of no-outflow (ananataryamarga, the wisdom that cuts off afflictions), there are no seeds of delusion. Therefore, there are no sages who fully possess bonds, which is different from the Hinayana's arguments. Those that awaken latent afflictions refer to the result of the entanglements (paryavasthana, the manifest form of afflictions) existing simultaneously with the entanglements. Second explanation of the aspect gate. Among them, first is formally distinguishing aspects, then summarizing the previous meaning to introduce the subsequent gate. In the former, first is question and answer, listing three aspects. Then explaining in order. First explaining the self-aspect, each abiding in its own nature. Next explaining the common aspect, that is, not being the most tranquil, is called the common aspect of all afflictions. Previously, in contrast to pure dharmas, it was said that non-tranquility is the self-nature. Third explaining the differences. First asking about two gates, then explaining two gates. The differences in the gates can be referred to in the Yogacarabhumi-sastra, Local Section. In the differences of transformation, first listing seven gates, then explaining the seven gates. Divided into four sections. First explaining the transformation aspect of latent afflictions (anusaya). First distinguishing the aspect of latent afflictions, then because of the discussion, it leads to a discussion about the vehicle (yana, metaphor for teachings), distinguishing broadness and heaviness. Previously, the eighteen latent afflictions are divided into eight pairs in total. One, the opposition of self-object and other-object; two, the opposition of harming and not harming; three, the opposition of increasing and not increasing; four, the opposition of possessing and not possessing; five, the opposition of harming and not harming; six, the opposition of increasing, equaling, and being inferior; seven, the opposition of awakening and not awakening; eight, the opposition of producing more or less suffering. Those that follow the self-object are the bonds of the latent afflictions of one's own realm arising in one's own realm. Those that follow other-objects are like the latent afflictions of the lower realm following those arising in the higher realm, and also like the latent afflictions of the higher realm following those arising in the lower realm. Those that are harmed are like relying on the first dhyana (the first meditation in the form realm) to subdue the latent afflictions of the desire realm. Those that are not harmed refer to the latent afflictions of one's own realm in the first dhyana, whether one has already detached from desire or not. Those that increase are the latent afflictions of one's own realm arising in one's own realm, increasing because of repeated habituation. Those that do not increase are the latent afflictions of other realms arising in one's own realm, not increasing because of not being repeatedly habituated. Those that are not fully possessed, the Mahayana doctrine believes that at the time of the path of no-outflow (ananataryamarga, the wisdom that cuts off afflictions), there are no seeds of delusion. Therefore, there are no sages who fully possess bonds, which is different from the Hinayana's arguments. Those that awaken latent afflictions refer to the result of the entanglements (paryavasthana, the manifest form of afflictions) existing simultaneously with the entanglements.

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轉者。纏是能熏果。與能熏纏俱名覺悟。不覺悟者謂不與現行纏俱能生。多苦等者謂欲界具三苦。色界二苦。無色但一。八地已上名自在菩薩。次明粗重。初問答辨煩惱品粗重望現行五蘊當言異。以彼羅漢已斷粗重而諸行猶起。基云。此中約性粗重。說此粗重亦名隨眠。是煩惱性故。故言體名隨眠。非約不安穩名粗重。次問答辨十八粗重。前六粗重。西方三說。第一護法雲。前三約法爾種。后三約新熏種。第二護月云。前三約種后三約現。第三勝軍云。前三無始已來熏成。后三現種。景雲。初三即舉一切煩惱業報粗重。次三即唯舉三障粗重遍行粗重者。五遍行家粗重。顯揚第九中即明二十種粗重。加所知障粗重定障粗重。此十八粗重。如前本地。第二次四轉者。指前後說處。謂總牒第二第三轉。下第七第八門中如次分別之。故牒指后說。故言于其自處當廣宣說。第四品差別轉。當知如蘊巧說。第五煩惱有力無力亦如本地分說。第三解因果轉。景雲。煩惱業生皆以煩惱為因者。從煩惱種生現煩惱。是生起因。從現起煩惱生現起煩惱。是引發因。從現起煩惱生現起業若因性者。亦是引發因。從不善煩惱種生報。是牽引因。亦有從業種生現起。是生起因。從善不善業種生報。是牽引因。從現行不善業生因性煩惱。亦是引發因

【現代漢語翻譯】 現代漢語譯本 『轉者』（Zhuan Zhe）：『纏』（Chan）是能熏習果的，與能熏習的『纏』一起被稱為『覺悟』（Jue Wu）。不覺悟的人是指不與現行的『纏』一起能產生作用。『多苦等者』（Duo Ku Deng Zhe）是指欲界具有三種苦，色界具有兩種苦，無色界只有一種苦。八地以上稱為『自在菩薩』（Zizai Pusa）。 接下來闡明『粗重』（Cu Zhong）。最初的問答辨析『煩惱品』（Fan Nao Pin）的『粗重』相對於現行的五蘊來說，應當說是不同的。因為阿羅漢已經斷除了『粗重』，但諸行仍然會生起。窺基（Kui Ji）說：『這裡是就性質上的粗重而言的。』這種粗重也稱為『隨眠』（Sui Mian），因為它是煩惱的性質。所以說它的體性名為『隨眠』，而不是就其不安穩的性質稱為『粗重』。 接下來的問答辨析十八種『粗重』。前六種『粗重』，西方有三種說法。第一種是護法（Hu Fa）的說法，認為前三種是就法爾種子而言的，后三種是就新熏種子而言的。第二種是護月（Hu Yue）的說法，認為前三種是就種子而言的，后三種是就現行而言的。第三種是勝軍（Sheng Jun）的說法，認為前三種是無始以來熏習而成的，后三種是現行的種子。景（Jing）的說法是，初三種是總舉一切煩惱業報的粗重，次三種是隻舉三障的粗重。『遍行粗重者』（Bian Xing Cu Zhong Zhe），是五遍行家的粗重。《顯揚》（Xian Yang）第九中闡明了二十種粗重，加上了所知障的粗重和定障的粗重。這十八種粗重，如前文《本地》（Ben Di）所說。 第二次的四轉，指的是前後所說之處，即總括第二轉和第三轉。下文第七門和第八門中會依次分別說明，所以總括並指向後文的說明，因此說『于其自處當廣宣說』（Yu Qi Zi Chu Dang Guang Xuan Shuo）。第四品是差別轉，應當像《蘊巧說》（Yun Qiao Shuo）那樣理解。第五是煩惱有力無力，也如《本地分》（Ben Di Fen）所說。 第三是解釋因果轉。景（Jing）說，煩惱和業的產生都是以煩惱為因的：從煩惱的種子產生現行的煩惱，這是生起因；從現起的煩惱產生現起的煩惱，這是引發因；從現起的煩惱產生現起的業，如果是因性的，也是引發因；從不善的煩惱種子產生果報，這是牽引因。也有從業的種子產生現行的，這是生起因；從善和不善的業種子產生果報，這是牽引因；從現行不善的業產生因性的煩惱，也是引發因。

【English Translation】 English version 'Zhuan Zhe': 'Chan' (Klesha, affliction) is what can perfume the result. 'Chan' that can perfume, together with what is being perfumed, is called 'Jue Wu' (Enlightenment). Those who are not enlightened are those who cannot produce effects together with the currently active 'Chan'. 'Duo Ku Deng Zhe' refers to the desire realm having three kinds of suffering, the form realm having two kinds of suffering, and the formless realm having only one kind of suffering. The eighth ground and above are called 'Zizai Pusa' (自在菩薩,自在菩薩, Independent Bodhisattva). Next, it clarifies 'Cu Zhong' (Grossness). The initial question and answer analyze the 'Cu Zhong' of 'Fan Nao Pin' (Chapter on Afflictions) in relation to the currently active five aggregates, which should be said to be different. This is because Arhats have already eliminated 'Cu Zhong', but the activities still arise. Kui Ji said: 'Here, it refers to the grossness in nature.' This grossness is also called 'Sui Mian' (Latent Affliction), because it is the nature of affliction. Therefore, it is said that its essence is named 'Sui Mian', not that it is called 'Cu Zhong' because of its unstable nature. The following question and answer analyze the eighteen kinds of 'Cu Zhong'. For the first six kinds of 'Cu Zhong', there are three Western interpretations. The first is the interpretation of Hu Fa (Dharmapala), who believes that the first three are based on the naturally existing seeds, and the last three are based on the newly perfumed seeds. The second is the interpretation of Hu Yue (Dharmachandra), who believes that the first three are based on the seeds, and the last three are based on the present activity. The third is the interpretation of Sheng Jun (Jitendra), who believes that the first three have been perfumed since beginningless time, and the last three are the seeds of the present. Jing's interpretation is that the first three are a general reference to the grossness of all afflictions, karma, and retribution, and the next three are only a reference to the grossness of the three obstacles. 'Bian Xing Cu Zhong Zhe' refers to the grossness of the five pervasive mental factors. The ninth chapter of 'Xian Yang' clarifies twenty kinds of grossness, adding the grossness of the obstacle of knowledge and the grossness of the obstacle of concentration. These eighteen kinds of grossness are as described in the previous 'Ben Di'. The second four turnings refer to the places mentioned before and after, that is, summarizing the second and third turnings. The seventh and eighth sections below will explain them separately in order, so summarize and point to the explanation in the following text, hence the saying 'Yu Qi Zi Chu Dang Guang Xuan Shuo' (In its own place, it should be widely proclaimed). The fourth chapter is the turning of differentiation, which should be understood like 'Yun Qiao Shuo'. The fifth is whether afflictions are powerful or powerless, which is also as described in 'Ben Di Fen'. The third is to explain the turning of cause and effect. Jing said that the arising of afflictions and karma is all caused by afflictions: from the seeds of afflictions arise the currently active afflictions, which is the generating cause; from the currently arising afflictions arise the currently arising afflictions, which is the inducing cause; from the currently arising afflictions arise the currently arising karma, which, if it is causal in nature, is also the inducing cause; from the seeds of unwholesome afflictions arise the retribution, which is the attracting cause. There are also cases where the currently active arises from the seeds of karma, which is the generating cause; from the seeds of wholesome and unwholesome karma arise the retribution, which is the attracting cause; from the currently active unwholesome karma arise the causal afflictions, which are also the inducing cause.

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。言果亦如是隨應當知者。從五支名言種。生未來生老死果。即從異熟生異熟是生起因。從異熟生煩惱及生於業。是攝受因。三緣生法疏故。基云。欲界一分不善煩惱有異熟果等者。謂凡夫見修不善煩惱。若入聖或聖者身中不善者。便非擇滅無異熟果者是。又無記煩惱欲界者不超果故。第四解迷行轉。如本地分七種已列者如第八卷。有名無解。景雲。身邊邪見三。于境計我計斷及以撥無。有別行解。不稱正理。名邪解了。無明一種是闇惑性。無別行解。名不了行。疑起有無解時名了。起邪解時即名不了。見取執諸見為勝。戒取執順諸見所有禁戒。貪著自見。瞋嫌他見。故彼皆名執邪解了。邪解了者即諸見故。苦集即是一切。若生起因緣族姓依處。今迷此起一切煩惱。故言是迷彼因緣所依處行。滅道是違或法。或於中怖。亦迷此起。故言是迷彼怖畏生行。今解疑。疑諦為有是了為無是不了。基云。身邊邪三于境起邪行者。此唯是見道煩惱非修道。身邊不迷諦生故。此論云於四聖諦迷行轉故。但緣四諦生。余貪等緣此見生。前四門別出煩惱。不問無漏有為緣使等。第五第六門別解四諦六煩惱。苦集即煩惱緣。相應中增故名因緣。滅道斷煩惱。故名怖畏。第七一門唯修所斷。此任運生不迷諦起。故知前六門是見所斷。下結前

【現代漢語翻譯】 現代漢語譯本 關於果的道理也應當這樣理解：從五支名言的種子，產生未來的生、老、死等結果。也就是說，從異熟果產生異熟果，這是生起因。從異熟果產生煩惱以及產生業，這是攝受因。因為三緣生法是疏遠的。窺基法師說：『欲界一部分不善煩惱有異熟果等』，指的是凡夫見道和修道所生的不善煩惱。如果進入聖位，或者聖者身中的不善煩惱，就不是擇滅，沒有異熟果。另外，欲界的無記煩惱不會超出果報。第四是關於迷惑的行轉。如《瑜伽師地論·本地分》中列出的七種，如第八卷所說，有名而沒有解釋。景法師說：『身見、邊見、邪見這三種，對於所緣境計度為我、計度為斷滅、以及撥無因果，有不同的行解，不符合正理，稱為邪解了。』無明是一種暗惑的性質，沒有不同的行解，稱為不了行。疑惑產生時，如果理解為有，就是了；如果理解為無，就是不了。見取執著于各種見解，認為它們是殊勝的；戒取執著于順應各種見解的禁戒。貪戀自己的見解，憎恨他人的見解，所以它們都稱為執邪解了。邪解了就是各種見解。苦和集就是一切。如果生起因緣、族姓、所依之處，現在迷惑於此而生起一切煩惱，所以說是迷惑於它們的因緣所依之處的行。滅和道是相違背的法，或者對於它們感到恐懼，也是迷惑於此而生起，所以說是迷惑於它們的怖畏生行。現在解釋疑惑：疑惑四諦是有是了，是無是不了。窺基法師說：『身見、邊見、邪見這三種，對於所緣境生起邪行』，這只是見道所斷的煩惱，不是修道所斷的。因為身見和邊見不是迷惑四諦而產生的。此論說『對於四聖諦迷惑而行轉』，所以只是緣於四諦而生起。其餘的貪等煩惱緣于這些見解而生起。前面四門分別列出煩惱，不問無漏、有為、緣使等。第五和第六門分別解釋四諦和六種煩惱。苦和集是煩惱的緣，在相應中增長，所以稱為因緣。滅和道是斷除煩惱的，所以稱為怖畏。第七門只是修道所斷的。這些是任運而生，不是迷惑四諦而生起的。由此可知，前面六門是見道所斷的。下面總結前面所說。

【English Translation】 English version The principle of result should also be understood in this way: from the seeds of the five branches of verbal expression (nama-rupa) arise the future results of birth, old age, and death. That is to say, from the Vipaka (異熟, matured result) arises the Vipaka, which is the cause of arising. From the Vipaka arises afflictions (kleshas) and the creation of karma, which is the cause of sustenance. Because the three conditioned dharmas are distant. Kuiji (窺基) said: 'A portion of unwholesome afflictions in the Desire Realm has Vipaka results, etc.,' referring to the unwholesome afflictions arising from the views and practices of ordinary beings. If one enters the state of a sage, or the unwholesome afflictions within the body of a sage, then they are not Nirodha-satya (擇滅, cessation through discernment) and have no Vipaka results. Furthermore, the indeterminate (avyakrta) afflictions of the Desire Realm do not transcend karmic retribution. Fourth is the transformation of deluded conduct. As listed in the seven types in the 'Local Section' of the Yogacarabhumi-sastra, as mentioned in the eighth fascicle, there are names but no explanations. Jing (景) said: 'The three, namely, self-view (satkayadristi), extreme view (antagrahadristi), and wrong view (mithyadristi), have different interpretations regarding the object of perception, such as considering it as self, considering it as annihilation, and denying causality. These are called wrong understandings (mithya-jnana) because they do not conform to the correct principles.' Ignorance (avidya) is a nature of darkness and confusion, without different interpretations, and is called non-understanding (ajnana). When doubt arises, if it is understood as existent, it is understanding (jnana); if it is understood as non-existent, it is non-understanding. View-attachment (dristi-paramarsa) clings to various views, considering them superior; precept-attachment (silavrata-paramarsa) clings to precepts that conform to various views. Attachment to one's own views and hatred of others' views, therefore, they are all called clinging to wrong understandings. Wrong understandings are all kinds of views. Suffering (duhkha) and accumulation (samudaya) are everything. If the cause of arising, lineage, and place of reliance are now deluded by this and give rise to all afflictions, it is said to be the conduct of delusion regarding their cause and place of reliance. Cessation (nirodha) and the path (marga) are contradictory dharmas, or there is fear of them, and they also arise from delusion, so it is said to be the conduct of delusion regarding their fear of arising. Now explaining doubt: doubting whether the Four Noble Truths exist is understanding; doubting whether they do not exist is non-understanding. Kuiji said: 'The three, namely, self-view, extreme view, and wrong view, give rise to wrong conduct regarding the object of perception,' which are only afflictions to be abandoned on the path of seeing (darshana-marga), not on the path of cultivation (bhavana-marga). Because self-view and extreme view do not arise from delusion regarding the Four Noble Truths. This treatise says 'transformation of conduct due to delusion regarding the Four Noble Truths,' so it only arises from the Four Noble Truths. Other afflictions such as greed arise from these views. The previous four sections separately list afflictions, without asking about unconditioned (anasrava), conditioned (sasrava), fetters (samyojana), etc. The fifth and sixth sections separately explain the Four Noble Truths and the six afflictions. Suffering and accumulation are the conditions for afflictions, increasing in correspondence, so they are called causes and conditions. Cessation and the path are for eliminating afflictions, so they are called fear. The seventh section is only what is abandoned through cultivation. These arise spontaneously, not from delusion regarding the Four Noble Truths. From this, it is known that the previous six sections are what is abandoned on the path of seeing. Below is a summary of what was said earlier.

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說意引生後門。景雲。謂如前說。迷四諦迷修斷障治差別者。但依化宜為令眾生易解故。此則結前。今當總辨等者。指下第六。八問答斷煩惱相中當細分別。今解如前所說顯示粗相。今當鉅細分別有事無事等門。非直指于第六門中。第三解事門。此有三類。一五見及慢名無事。謂身見所緣我體無故名無事。餘四見及慢依身見而生起故名無事。二貪與瞋緣少凈不凈起名有事。三無明疑。若見等俱名為無事。與貪等俱名有事。道理貪等亦通無事。故對法雲。我見慢愛名無事境。今約多分故說三類。景雲。七慢中除慢卑慢。所餘五慢緣無事境。以不稱實故。所餘二慢緣有事境。然從多分而說慢是無事。昉云。且約我慢說無事境。就實亦通有事。文言實無有我而分別轉故者。此言總釋上說。見與慢是無事義。據實我慢亦是緣有事境。然今偏說慢名為無事貪名有事者。以影略互顯故。二取等境雖復有體。而以我見為根本而起故。又增益行解故名無事。但明有事無事文處不同。如對法雲。見慢無事余是有事。雜集一處云見慢愛無事。一處文云見及相應無事。見者薩迦耶見邊執見。此論五十八云見所斷無事。所餘共有事無事。五十九云見慢無事。貪恚有事。疑及無明通二。此等諸文云何會釋。三藏云。準正理論文會釋。謂彼論云。如

經曰見所斷惑無事所緣。修所斷惑有事所緣。釋此經文有其三說。一云。薩迦耶見名為無事無實我故。余見斷惑以彼我見為根本故亦說無事。若修所斷非以我見為根本。故說為有事。二云。四見無中增益。一見有中損減。然其正理無增減事故。言見惑名為無事。修所斷惑非增減執故言有事。三云。四諦理中無粗顯事。故迷彼惑名為無事。修所斷惑緣粗顯事。故言有事。大乘宗中且五十八云。見所斷惑名無事者。隨根本說。若修所斷薩婆多宗無見性故。唯說有實。我亦有見故。說亦無事。故言通二。余文準此解其理也。第四解根相應門。景雲。若任運生皆於三受可得者。任運唯意地得與憂喜舍三根相應。通一切識身者與一切根相應者。謂貪瞋無明與受相應也。不任運生至我今當說者。此則總舉許說分別起惑根相應義。下別解相應。言貪於一時樂喜相應等者。泰云。此文總就六識貪說悉於一時憂喜相應等者。問任運起瞋與舍相應。何故分別起中不說舍相應耶。泰云。理實說略而不說。樂但行蘊者人天報中樂俱行蘊。苦俱行蘊者即三惡道舍通五趣。斷見與常相違者。於樂俱行蘊計我斷滅與憂相應。于苦俱蘊計我斷滅與喜樂相應。二取取彼見故隨應如彼相應者。見取如所取見諸根相應。戒取如所取戒隨順何根相應之見戒取亦爾

【現代漢語翻譯】 現代漢語譯本：經中說，見所斷之惑沒有所緣之事。修所斷之惑有所緣之事。對此經文有三種解釋。第一種說法是，薩迦耶見（身見，認為五蘊和合的身體為我）被稱為『無事』，因為它執著于無實之我。其餘見斷之惑，因為以彼我之見為根本，所以也說是『無事』。而修所斷之惑，不是以我見為根本，所以說是『有事』。 第二種說法是，四種見惑（有身見、邊見、邪見、見取見）是無中生有地增益，一種見惑（戒禁取見）是有中損減。然而，真正的道理是沒有增減的，所以說見惑名為『無事』。修所斷之惑不是增減之執，所以說是『有事』。 第三種說法是，在四諦（苦、集、滅、道）的道理中沒有粗顯之事，所以迷惑於此的惑名為『無事』。修所斷之惑緣于粗顯之事，所以說是『有事』。大乘宗中且以五十八部為例，見所斷之惑名為『無事』，是隨根本而說。如果是修所斷，薩婆多宗（一切有部）沒有見性，所以只說有實。『我』也有見，所以也說『無事』，因此說『通二』。其餘文句可以參照這個來理解其中的道理。第四部分是關於根相應門。 景法師說，如果任運而生的煩惱都在三受（苦受、樂受、不苦不樂受）中可以得到，那麼任運而生的煩惱只在意地得到，與憂根、喜根、舍根這三種根相應。通於一切識身的煩惱，與一切根相應，指的是貪、嗔、無明與受相應。不任運而生，直到『我現在應當說』，這則是總括地說明允許分別生起的惑與根相應之義。下面分別解釋相應。 說到貪於一時與樂、喜相應等，泰法師說，這段文字總的來說是就六識的貪來說的，全部在同一時間與憂、喜相應等。問：任運生起的嗔與舍相應，為什麼分別生起中不說舍相應呢？泰法師說，道理上確實是省略了沒有說。樂但與行蘊相應，指的是人天果報中的樂與行蘊俱行。苦與行蘊俱行，指的是三惡道。舍通於五趣。斷見與常見相違背，對於與樂俱行的蘊計執為我斷滅，與憂相應。對於與苦俱行的蘊計執為我斷滅，與喜樂相應。二取（見取見、戒禁取見）取彼見，所以隨應如彼相應。見取見如所取之見與諸根相應。戒取見如所取之戒，隨順何根相應之見，戒取見也如此。

【English Translation】 English version: The sutra says that the afflictions severed by insight have no object of focus. The afflictions severed by cultivation have an object of focus. There are three explanations for this sutra passage. The first explanation is that Sakkāya-ditthi (身見, the view of self, the belief that the aggregate of the five skandhas is 'I') is called 'without object' because it clings to a non-existent self. The remaining afflictions severed by insight are also said to be 'without object' because they are rooted in the view of 'other' and 'self'. However, the afflictions severed by cultivation are not rooted in the view of 'self', so they are said to be 'with object'. The second explanation is that the four wrong views (belief in a personal self, belief in extremes, belief in holding wrong views, belief in holding views as supreme) are an increase from nothing, while one wrong view (belief in the purification by rituals) is a decrease from something. However, the true principle is without increase or decrease, so the afflictions severed by insight are called 'without object'. The afflictions severed by cultivation are not clinging to increase or decrease, so they are said to be 'with object'. The third explanation is that there are no coarse or obvious things in the principles of the Four Noble Truths (苦、集、滅、道 duhkha, samudaya, nirodha, marga), so the afflictions that are confused about them are called 'without object'. The afflictions severed by cultivation focus on coarse and obvious things, so they are said to be 'with object'. In the Mahayana school, taking the fifty-eight divisions as an example, the afflictions severed by insight are called 'without object' because they are spoken of according to their root. If it is severed by cultivation, the Sarvāstivāda school (一切有部) does not have the nature of insight, so it only speaks of reality. 'I' also have insight, so it is also said to be 'without object', therefore it is said to 'encompass both'. The remaining sentences can be understood by referring to this principle. The fourth part is about the section on correspondence with the roots. Master Jing said, if afflictions that arise spontaneously can all be found in the three feelings (苦受、樂受、不苦不樂受 duhkha, sukha, adukkhamasukha), then afflictions that arise spontaneously are only obtained in the mind consciousness, corresponding to the three roots of sorrow, joy, and equanimity. Afflictions that pervade all consciousness bodies correspond to all roots, referring to greed, hatred, and ignorance corresponding to feeling. 'Not arising spontaneously, until 'I shall now speak', this is a general explanation allowing the meaning of the correspondence between afflictions and roots that arise separately. The following separately explains the correspondence. Speaking of greed corresponding to pleasure and joy at the same time, Master Tai said, this passage generally speaks of greed in the six consciousnesses, all corresponding to sorrow and joy at the same time. Question: Spontaneously arising anger corresponds to equanimity, why is correspondence with equanimity not mentioned in what arises separately? Master Tai said, in principle, it is indeed omitted and not mentioned. Pleasure only corresponds to the form aggregate, referring to pleasure in the rewards of humans and gods coexisting with the form aggregate. Suffering coexists with the form aggregate, referring to the three evil paths. Equanimity pervades the five realms. The view of annihilation is contrary to the view of permanence. Regarding the aggregates that coexist with pleasure, clinging to the belief that 'I' am annihilated corresponds to sorrow. Regarding the aggregates that coexist with suffering, clinging to the belief that 'I' am annihilated corresponds to joy and pleasure. The two kinds of clinging (belief in holding wrong views, belief in the purification by rituals) take those views, so they correspond accordingly. The belief in holding wrong views corresponds to the roots as the views that are taken. The belief in the purification by rituals corresponds to the precepts that are taken, following whichever root the corresponding view is, so is the belief in the purification by rituals.

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。邪見理實亦與舍根相應。略故不說。慢中道理卑下亦有三種。略而不說以易了故。疑于有利養等決定事中他人語之言。此非有故猶豫生憂。于利養乃至惡趣他語言無猶豫故喜。問上來貪等與憂苦俱為欣為戚。未見正文。義有三解。一云。將根從惑。憂苦隨貪。故欣性攝。二云。將惑從根貪依憂苦故戚性攝。三云。隨辨體性。於一剎那有多用。是故憂苦緣違境生。戚性所攝。貪緣順境故名欣性。所餘相應引事指斥文不復現者。謂余隨煩惱五根相應。文更不說。亦可此諸煩惱法識相應。別境相應等文不復現。先辨粗相今約鉅細等者。謂問準前論文。欲界四見及慢喜舍相應。貪與樂喜舍相應悉與苦憂舍相應。邪見與喜憂舍相應。疑與憂舍相應。無明一切五根相應。與此不同耶。故為釋通。先辨根相應義。約粗道理引初行者。今細分別引久行者。第五解不善等門。于中先釋。后以頌收。前中初總約三界以辨二性及有異熟等。復問答辨多少。一于中略舉十對。一多性少性對。以欲界煩惱通不善隱沒。又有慳嫉等名多性。上界唯無記無慳嫉等。故名少性。又欲界煩惱緣於六塵。故名多性。上界煩惱緣於四塵及緣一塵。故名少性。余門準于多性少性說。其義可知。言非一種相生決定性等者。以欲界或有忻戚等非一種相。于緣定執上

【現代漢語翻譯】 現代漢語譯本 『邪見』（認為沒有因果、沒有道德準則的錯誤見解）在道理上實際上也與『舍根』（一種中性的感受）相應，因為簡略所以沒有細說。關於『慢』（傲慢）的道理，卑下也有三種，因為容易理解所以略過不談。對於有利養（供養）、恭敬等確定的事情，聽到他人之語，因為認為『這不是真的』而猶豫，產生憂愁。對於利養乃至惡趣，因為他人之語沒有猶豫，所以產生喜悅。問：之前的『貪』（貪婪）等與憂愁、痛苦同時出現時，是屬於欣（喜悅）還是戚（悲傷）？沒有看到明確的經文。義理上有三種解釋：第一種說法是，將根（五根：樂根、苦根、喜根、憂根、舍根）歸於惑（煩惱），憂愁、痛苦跟隨貪婪，因此屬於欣的性質。第二種說法是，將惑歸於根，貪婪依賴於憂愁、痛苦，因此屬於戚的性質。第三種說法是，根據辨別的體性，在一剎那間有多種作用。因此，憂愁、痛苦緣于違逆的境界而生，屬於戚的性質。貪婪緣于順意的境界，因此屬於欣的性質。其餘相應的引事指斥，經文中不再出現的情況，是指其餘隨煩惱與五根相應，經文不再贅述。也可以理解為這些煩惱法與識相應、與別境相應等，經文中不再出現。先前辨別粗略的相，現在從鉅細等方面來辨別，是指提問是按照之前的論文，欲界的四種見（有身見、邊見、邪見、見取見）以及慢與喜、舍相應，貪與樂、喜、舍相應，都與苦、憂、舍相應，邪見與喜、憂、舍相應，疑與憂、舍相應，無明與一切五根相應，與此不同嗎？所以爲了解釋通順。先前辨別根相應的意義，從粗略的道理引導初學者，現在細緻地分別引導修行已久的人。第五部分解釋不善等法門，其中先解釋，然後用偈頌總結。前面總的從三界來辨別二性（欣、戚）以及有異熟（果報）等，又通過問答來辨別多少。其中略舉十對。一、多性與少性對。因為欲界的煩惱普遍是不善且隱沒的，又有慳吝、嫉妒等，所以稱為多性。上界只有無記，沒有慳吝、嫉妒等，所以稱為少性。又因為欲界的煩惱緣於六塵（色、聲、香、味、觸、法），所以稱為多性。上界的煩惱緣於四塵（色、聲、香、味）以及緣於一塵，所以稱為少性。其餘的門類可以參照多性、少性來說明，其中的意義可以理解。『非一種相生決定性』等，是因為欲界或者有欣、戚等非同一種相，對於緣分的執著之上。

【English Translation】 English version 『Wrong View』 (a mistaken view that there is no cause and effect, no moral code) is in principle also associated with 『Neutral Feeling』 (a neutral sensation), but it is not discussed in detail because it is brief. Regarding the principle of 『Pride』 (arrogance), inferiority also has three types, but it is omitted because it is easy to understand. Regarding definite matters such as offerings and respect, hearing the words of others, because one thinks 『this is not true,』 hesitation arises, leading to sorrow. Regarding offerings and even evil destinies, because there is no hesitation in the words of others, joy arises. Question: When 『Greed』 (craving) and other emotions appear simultaneously with sorrow and suffering, do they belong to Joy or Sorrow? No clear text has been seen. There are three interpretations in meaning: The first is that the root (five roots: pleasure, pain, joy, sorrow, neutral) is attributed to delusion (affliction), and sorrow and suffering follow greed, so it belongs to the nature of Joy. The second is that the delusion is attributed to the root, and greed depends on sorrow and suffering, so it belongs to the nature of Sorrow. The third is that according to the nature of discernment, there are multiple functions in an instant. Therefore, sorrow and suffering arise from adverse circumstances and belong to the nature of Sorrow. Greed arises from favorable circumstances, so it is called the nature of Joy. The remaining corresponding references to events that no longer appear in the scriptures refer to the remaining secondary afflictions that correspond to the five roots, which are no longer described in the scriptures. It can also be understood that these afflictive dharmas correspond to consciousness, correspond to specific realms, etc., which no longer appear in the scriptures. Previously, the rough aspects were distinguished, and now they are distinguished from large and small aspects, which means that the question is based on the previous thesis, the four views (identity view, extreme view, wrong view, holding to views) and pride in the desire realm correspond to joy and neutral feeling, greed corresponds to pleasure, joy, and neutral feeling, all correspond to suffering, sorrow, and neutral feeling, wrong view corresponds to joy, sorrow, and neutral feeling, doubt corresponds to sorrow and neutral feeling, ignorance corresponds to all five roots, is it different from this? So, in order to explain smoothly. Previously, the meaning of root correspondence was distinguished, and beginners were guided by rough principles, and now those who have practiced for a long time are guided by detailed distinctions. The fifth part explains the doors of unwholesome dharmas, in which the explanation comes first, and then the summary is made with verses. In the front, in general, the two natures (joy, sorrow) and the existence of different retributions (karma) are distinguished from the three realms, and the amount is distinguished by questions and answers. Among them, ten pairs are briefly listed. First, the pair of multiple nature and few nature. Because the afflictions of the desire realm are generally unwholesome and hidden, and there are stinginess, jealousy, etc., it is called multiple nature. The upper realm only has neutral feeling, and there is no stinginess, jealousy, etc., so it is called few nature. Also, because the afflictions of the desire realm are related to the six sense objects (form, sound, smell, taste, touch, dharma), it is called multiple nature. The afflictions of the upper realm are related to the four sense objects (form, sound, smell, taste) and related to one sense object, so it is called few nature. The remaining categories can be explained with reference to multiple nature and few nature, and the meaning can be understood. 『Non-one kind of phase produces definite nature,』 etc., is because the desire realm may have joy, sorrow, etc., which are not the same kind of phase, on the attachment to conditions.

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界所行。又解。欲界煩惱非定所伏。故非相決定。上界煩惱定所伏故。一相決定。下以頌收中。廢總取別。但頌十對。第六解斷煩惱門。先為八問。一問集何善根證入何地能斷煩惱。二問齊何位地名已斷惑。三問于相應縛及緣縛中從何說斷。四問斷之頓漸。五問斷障次第。六問所斷頭數。七問已斷惑竟所有行相。八斷惑所有勝利。答中有七。以初二問總答。餘六問別答故。說初總答二問中。有六複次。初云善法資糧等。是解脫分。已得證入等。是抉擇分。此二伏道。見道修道。此二斷道能斷煩惱。此答初問。當言已斷一切煩惱已斷位四瑜伽者。謂慾念精進方便。如前說。相續成就。仍是資糧道。得隨順教等。是四善根方便道也。對治道生等是見修二道。此答初問。修對治道已到究竟等答第二門。了知煩惱事者所知迷境。是故不凈等。了知煩惱自性者。知諸煩惱性是虛妄。知過患者知因煩惱生眾過患。生已不堅著者因知此等。設更起惑不多堅著是加行道。攝受對治下正證斷道。相縛者謂六塵名相。眾生於此執著名縛。緣相起縛名為相縛。粗重縛者謂煩惱種子。此二種縛已得解脫。當言已斷仍引證。其第六複次者了知煩惱所緣故舍而不觀。喜樂所緣者樂觀真如。能斷煩惱所依。已滅已得轉依故言已斷者。種是所依所依滅故

【現代漢語翻譯】 現代漢語譯本 界所行：又一種解釋是，欲界的煩惱無法被禪定完全壓制，因此不是單一不變的。而上界的煩惱因為能被禪定壓制，所以是單一不變的。下面用偈頌概括，捨棄總的方面而選取特殊的方面，只頌揚十對。第六是關於斷除煩惱的方面。首先提出八個問題：一、積聚何種善根，證入何種地才能斷除煩惱？二、達到什麼位地才能被稱為已經斷除了迷惑？三、在相應的束縛和緣的束縛中，從哪個方面來說是斷除？四、斷除是頓悟還是漸悟？五、斷除障礙的次第是什麼？六、所斷除的煩惱有多少種？七、斷除迷惑后，所有的行為表現是什麼？八、斷除迷惑能獲得什麼勝利？答案中有七個部分，用最初的兩個問題來總括回答，其餘六個問題分別回答。因此，在最初總括回答兩個問題時，有六種不同的解釋。最初說『善法資糧』等，指的是解脫分；『已經證入』等，指的是抉擇分。這兩種是伏道，見道和修道這兩種是斷道，能夠斷除煩惱。這是對第一個問題的回答。應當說『已經斷除一切煩惱』，『已經斷除四瑜伽位』，指的是慾念、精進、方便，如前面所說，相續成就，仍然是資糧道。『得到隨順教』等，是四善根方便道。『對治道生』等是見道和修道。這是對第一個問題的回答。『修對治道已經達到究竟』等，回答第二個問題。『瞭解煩惱的事』，指的是所知的迷惑境界，因此是不凈等。『瞭解煩惱的自性』，指的是知道諸煩惱的本性是虛妄的。『知道過患』，指的是知道因為煩惱而產生各種過患。『產生后不堅著』，指的是因為知道這些，即使再生起迷惑也不會執著，這是加行道。『攝受對治』以下是正證斷道。『相縛』指的是六塵名相，眾生對此執著，因此被稱為名縛。因為緣相而產生束縛，被稱為相縛。『粗重縛』指的是煩惱的種子。這兩種束縛已經得到解脫。應當說『已經斷除』，仍然引用證據。第六種解釋是，瞭解煩惱所緣，因此捨棄而不去觀察；喜樂所緣，指的是樂觀真如，能夠斷除煩惱所依。已經滅除，已經得到轉依，因此說『已經斷除』。種子是所依，所依滅除的緣故。 English version The sphere of activity. Another explanation: the afflictions of the desire realm cannot be completely subdued by samadhi (定, fixed concentration), so they are not fixed in one aspect. The afflictions of the upper realms can be subdued by samadhi, so they are fixed in one aspect. The following summarizes with a verse, abandoning the general aspect and selecting the specific aspect, only praising the ten pairs. The sixth is about the aspect of cutting off afflictions. First, eight questions are raised: 1. What kind of wholesome roots are accumulated, and what ground (地, level) must be entered to cut off afflictions? 2. What position must be reached to be called having cut off delusion? 3. Among the corresponding bonds and the bonds of conditions, from which aspect is it said to be cut off? 4. Is the cutting off sudden or gradual? 5. What is the order of cutting off obstacles? 6. How many kinds of afflictions are cut off? 7. After cutting off delusion, what are all the behavioral manifestations? 8. What victories can be obtained by cutting off delusion? There are seven parts in the answer, using the first two questions to summarize the answer, and the remaining six questions are answered separately. Therefore, in the initial summary answer to the two questions, there are six different explanations. The initial saying 'wholesome dharma resources' (善法資糧) etc., refers to the part of liberation; 'already entered' etc., refers to the decisive part. These two are the subduing path, and the seeing path and the cultivation path are the two cutting paths, which can cut off afflictions. This is the answer to the first question. It should be said 'already cut off all afflictions', 'already cut off the four yogic positions', referring to desire, mindfulness, diligence, and skillful means, as mentioned earlier, continuously achieved, still being the resource path. 'Obtaining teachings in accordance' etc., is the four wholesome root expedient path. 'The arising of the antidote path' etc., is the seeing path and the cultivation path. This is the answer to the first question. 'Cultivating the antidote path has already reached the ultimate' etc., answers the second question. 'Understanding the affairs of afflictions' refers to the known realm of delusion, therefore it is impurity etc. 'Understanding the nature of afflictions' refers to knowing that the nature of all afflictions is illusory. 'Knowing the faults' refers to knowing that various faults arise because of afflictions. 'Not clinging firmly after arising' refers to because of knowing these, even if delusion arises again, one will not cling to it, this is the application path. 'Gathering the antidote' below is the path of directly realizing cutting off. 'Form-bond' (相縛) refers to the names and forms of the six sense objects, beings cling to this, therefore it is called name-bond. Because of conditions arising from forms, bondage arises, called form-bond. 'Coarse and heavy bond' (粗重縛) refers to the seeds of afflictions. These two kinds of bonds have already been liberated. It should be said 'already cut off', still citing evidence. The sixth explanation is that understanding the object of afflictions, therefore abandoning it and not observing it; the object of joy and happiness refers to optimistically viewing Suchness (真如), which can cut off the basis of afflictions. It has already been extinguished, and has already obtained transformation, therefore it is said 'already cut off'. The seed is the basis, because the basis is extinguished.

【English Translation】 English version The sphere of activity. Another explanation: the afflictions of the desire realm cannot be completely subdued by samadhi (定, fixed concentration), so they are not fixed in one aspect. The afflictions of the upper realms can be subdued by samadhi, so they are fixed in one aspect. The following summarizes with a verse, abandoning the general aspect and selecting the specific aspect, only praising the ten pairs. The sixth is about the aspect of cutting off afflictions. First, eight questions are raised: 1. What kind of wholesome roots are accumulated, and what ground (地, level) must be entered to cut off afflictions? 2. What position must be reached to be called having cut off delusion? 3. Among the corresponding bonds and the bonds of conditions, from which aspect is it said to be cut off? 4. Is the cutting off sudden or gradual? 5. What is the order of cutting off obstacles? 6. How many kinds of afflictions are cut off? 7. After cutting off delusion, what are all the behavioral manifestations? 8. What victories can be obtained by cutting off delusion? There are seven parts in the answer, using the first two questions to summarize the answer, and the remaining six questions are answered separately. Therefore, in the initial summary answer to the two questions, there are six different explanations. The initial saying 'wholesome dharma resources' (善法資糧) etc., refers to the part of liberation; 'already entered' etc., refers to the decisive part. These two are the subduing path, and the seeing path and the cultivation path are the two cutting paths, which can cut off afflictions. This is the answer to the first question. It should be said 'already cut off all afflictions', 'already cut off the four yogic positions', referring to desire, mindfulness, diligence, and skillful means, as mentioned earlier, continuously achieved, still being the resource path. 'Obtaining teachings in accordance' etc., is the four wholesome root expedient path. 'The arising of the antidote path' etc., is the seeing path and the cultivation path. This is the answer to the first question. 'Cultivating the antidote path has already reached the ultimate' etc., answers the second question. 'Understanding the affairs of afflictions' refers to the known realm of delusion, therefore it is impurity etc. 'Understanding the nature of afflictions' refers to knowing that the nature of all afflictions is illusory. 'Knowing the faults' refers to knowing that various faults arise because of afflictions. 'Not clinging firmly after arising' refers to because of knowing these, even if delusion arises again, one will not cling to it, this is the application path. 'Gathering the antidote' below is the path of directly realizing cutting off. 'Form-bond' (相縛) refers to the names and forms of the six sense objects, beings cling to this, therefore it is called name-bond. Because of conditions arising from forms, bondage arises, called form-bond. 'Coarse and heavy bond' (粗重縛) refers to the seeds of afflictions. These two kinds of bonds have already been liberated. It should be said 'already cut off', still citing evidence. The sixth explanation is that understanding the object of afflictions, therefore abandoning it and not observing it; the object of joy and happiness refers to optimistically viewing Suchness (真如), which can cut off the basis of afflictions. It has already been extinguished, and has already obtained transformation, therefore it is said 'already cut off'. The seed is the basis, because the basis is extinguished.

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名得轉依。上來答初二問竟。次答第三問中。言從相應所緣故可斷等者。明於相應及緣轉中二俱可斷。依小論說但斷緣縛。不繫前境名為斷惑。煩惱與心於三世中伴性相隨不可相離。故不斷相應。今大乘中過未法無。現在繫有。由聖道生煩惱相應心法不起。名斷相應。斷已不復緣境者。名緣縛斷。又昔曾起二縛之時熏成種子名為二縛。今斷種時名斷二縛。答第四問中。云見惑頓斷由智諦現觀三心頓斷迷苦諦等者。景雲。于真見道辨雙觀二空所顯真如頓斷二障。約斷二障。義說三心。實唯一心。以智諦現觀壞緣四諦真如理故。言與壞緣作意相應。測云。以文證證非二說。一證。說三心是相應見道者非理說。說能斷故。二證。說菩薩見道三心斷惑。二乘見道作十六心者。非是正義。又準成實論說。聞思地觀苦無常斷假名。或四現忍中觀苦無常斷實法惑法。見道位中雙斷假實細品二惑。今此論文又順彼義。三心道中初心斷緣自他身中假名惑。第二心斷緣自他身中實法惑。然對法雲。自相續者緣他身境所變影像是自心相。故名緣自。第三心即是解脫道。準唯識論義順前解。修斷漸次等者。測云。菩薩前十地中不斷煩惱修道障種。故知此文意說二乘見修二道斷惑。今解菩薩十地雖無斷種。而漸次斷粗重。及道有數數修。故知此文

通約三乘而作是說。答第五問以辨斷障次第。景雲。初斷異生在家障。已得出家。次欲修定。應離彼定障。即眷屬尋伺等。次離近障障。未得未至定中六種作意故。須臾斷得作意障身粗重等。上來已離聖道方便障。次明聖人斷障次第。先斷見惑次除修惑。見修惑盡即除無漏定家性障。次除事障。即屬五受不調柔性。障于勝定。此之定障是所知障一分。故下論云。八解脫除所知障。已除定障。求大乘人次應除斷所知障品所有諸障。所言次復有一補特伽羅等。基云言樂遠離品身諸粗重者。謂坐禪人身疲倦性。次復應斷若憂乃至諸舍定障品者。謂修道中不動無為等障。如應準配。初四是三乘通障。見道已前凡夫障。見道已去聖人障。亦通二乘。定障唯在聲聞。所知障。唯菩薩。此定障之生是異熟類所知障類攝。有釋此中但辨二乘斷惑次第。準智度論利根二乘亦斷法執。故云有一。此釋未盡。答第六問以明斷惑頭數中略為二斷。謂纏及隨眠。纏有九。一五鈍斷。二五利斷。三除五斷。四除三界。五除散亂。即除睡眠所起煩惱。六曉悟斷。即除悟時起猛利惑。七羸劣斷。即羸劣心起下品惑。今斷此惑名羸劣斷。八制伏斷即六行伏惑。九離系斷即是隨眠斷。答第七問以明已斷惑者相。又眼見諸色不喜不憂等者。此是六恒住法。又性

【現代漢語翻譯】 現代漢語譯本 通達三乘教義而作此解說。回答第五個問題，是爲了辨析斷除障礙的次第。景雲法師說，首先斷除凡夫俗子的在家障礙，已經出家之後，接下來想要修習禪定，就應當遠離那些禪定上的障礙，也就是眷屬的尋伺等等。然後遠離近障，因為沒有得到未至定中的六種作意。須臾之間斷除得作意障，也就是身體的粗重等等。上面已經遠離了聖道的方便障礙。接下來闡明聖人斷除障礙的次第，首先斷除見惑，然後去除修惑。見惑和修惑都斷盡之後，就去除無漏定家的自性障礙，然後去除事障，也就是屬於五受的不調柔性，這些都會障礙殊勝的禪定。這些禪定的障礙是所知障的一部分，所以下面的論典說，八解脫可以去除所知障。已經去除禪定障礙之後，追求大乘佛法的人接下來應當斷除所知障品中的所有障礙。所說的『其次又有一補特伽羅』等等。基法師說，所說的『樂於遠離品身諸粗重』，指的是坐禪之人身體的疲倦。『其次又應當斷除若憂乃至諸舍定障品』，指的是修道中不動無為等等的障礙，應當按照情況來對應。最初的四種是三乘共通的障礙，見道之前的凡夫障礙，見道之後是聖人的障礙，也通於二乘。禪定障礙只存在於聲聞乘，所知障只存在於菩薩乘。這種禪定障礙的產生是異熟類所知障所攝。有人解釋說，這裡只是辨析二乘斷除迷惑的次第，按照《智度論》的說法，利根的二乘也會斷除法執，所以說『有一』。這種解釋並不全面。回答第六個問題，是爲了闡明斷除迷惑的頭數，概括來說分為兩種斷除，也就是纏和隨眠。纏有九種，第一種是五鈍斷，第二種是五利斷，第三種是除五斷，第四種是除三界，第五種是除散亂，也就是去除睡眠所引起的煩惱，第六種是曉悟斷，也就是去除醒悟時產生的猛利迷惑，第七種是羸劣斷，也就是以羸弱的心產生的下品迷惑，現在斷除這種迷惑叫做羸劣斷，第八種是制伏斷，也就是用六行來制伏迷惑，第九種是離系斷，也就是隨眠的斷除。回答第七個問題，是爲了闡明已經斷除迷惑的人的相狀。『又眼見諸色不喜不憂』等等，這是六恒住法。還有自性

【English Translation】 English version This explanation is made by generalizing the Three Vehicles. The fifth question is answered to distinguish the order of cutting off obstacles. Jingyun said, 'First, cut off the obstacles of ordinary beings at home. Having already left home, next, wanting to cultivate samadhi, one should leave those obstacles to samadhi, namely the seeking and contemplating of relatives, etc. Then leave the near obstacles, because one has not obtained the six kinds of attention in the unreached samadhi. In a short time, cut off the obstacle of obtaining attention, such as the grossness of the body, etc. Above, the obstacles to the expedient means of the holy path have already been left behind. Next, clarify the order in which the saints cut off obstacles, first cutting off the delusions of view, then removing the delusions of cultivation. When the delusions of view and cultivation are exhausted, then remove the self-nature obstacles of the family of non-outflow samadhi, then remove the obstacles of affairs, namely the non-harmonious nature belonging to the five senses, which obstructs superior samadhi. These samadhi obstacles are a part of the obstacles to knowledge, so the lower treatise says, 'The eight liberations remove the obstacles to knowledge.' Having already removed the samadhi obstacles, those who seek the Great Vehicle should next remove all the obstacles belonging to the category of obstacles to knowledge. What is said, 'Next, there is another pudgala,' etc. Ji said, 'What is meant by 'enjoying the grossness of the body in the category of separation' refers to the fatigue of the body of a person sitting in meditation. Next, one should cut off 'if there is worry, even the category of obstacles to abandoning samadhi,' which refers to the obstacles such as immobility and non-action in cultivation. It should be matched accordingly. The first four are common obstacles to the Three Vehicles, the obstacles of ordinary people before seeing the path, and the obstacles of saints after seeing the path, which also apply to the Two Vehicles. Samadhi obstacles only exist in the Sravaka Vehicle, and obstacles to knowledge only exist in the Bodhisattva Vehicle. The arising of this samadhi obstacle is included in the category of obstacles to knowledge of the different ripening type. Some explain that this only distinguishes the order in which the Two Vehicles cut off delusions. According to the Treatise on the Great Perfection of Wisdom, sharp-witted Two Vehicles also cut off the attachment to dharma, so it is said 'there is one.' This explanation is not complete. The sixth question is answered to clarify the number of delusions to be cut off, which is roughly divided into two kinds of cutting off, namely entanglements and latent tendencies. There are nine kinds of entanglements, the first is the five dull cuttings, the second is the five sharp cuttings, the third is the removing of the five cuttings, the fourth is the removing of the three realms, the fifth is the removing of distractions, which is the removal of the afflictions arising from sleep, the sixth is the cutting off of awakening, which is the removal of the fierce delusions arising at the time of awakening, the seventh is the cutting off of weakness, which is the inferior delusions arising from a weak mind, and cutting off this delusion is called the cutting off of weakness, the eighth is the cutting off of subjugation, which is the subjugation of delusions with the six practices, and the ninth is the cutting off of detachment, which is the cutting off of latent tendencies. The seventh question is answered to clarify the characteristics of those who have already cut off delusions. 'Also, the eyes see all colors without joy or sorrow,' etc., these are the six constant dwelling dharmas. Also, the nature

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少欲下。此是八大人覺。一少欲。二知足。三遠離。四猛進。五不忘念。六禪定。七智慧。八無戲論。與遺教經同。答第八問以明斷惑勝利中。云謂隨證得超越憂者。斷欲界修惑。超越苦者斷初定修惑。斷第二定修惑超喜。斷第三修超樂。斷第四修。超借眼識色想。又超借彼眼耳身識有對之想。又超第四禪遍緣于自地十處之想。及超緣下十二處想。由斷見惑超惡趣苦。及超女人身。第八有業。北洲無想天業。又超生等八苦。言又證安穩及清涼者。證彼滅法涅槃。又得第一現法樂住等者。證彼道諦菩提之樂。又得八定利通凡及聖。前之三果超惡趣苦。無學超八苦。安穩者謂有餘滅。于中斷見惑故名安穩。斷修惑故名第一安穩。清涼者謂無餘滅。息七苦故名清涼。息蘊苦故名第一清涼。又得第一現法樂住故。於四威儀無復退失所證之法。自利圓究更無希望。上辨聲聞勝利。或復已下明菩薩勝利。上來七段答其八間。辨第六問訖。第七解緣境門。略有十五總為七對。一具分一分對。即遍緣或名具分。不遍緣或名一分。二有事無事對。三內緣外緣對。謂內緣六處通定不定地。或外緣妙五欲。四現見不現見對。五自類他類對。謂如貪緣貪名自類緣。如貪緣瞋及緣五蘊名他類緣。如是等。六有無有緣對。謂後有愛俱名為有緣。無有

【現代漢語翻譯】 現代漢語譯本 少欲：這是八大人覺（Ashta Maha Purusha Vichara）的內容。一是少欲（Alpecchata），二是知足（Santushti），三是遠離（Paviveka），四是猛進（Virya），五是不忘念（Smriti），六是禪定（Samadhi），七是智慧（Prajna），八是無戲論（Nishprapancha）。與《遺教經》的教義相同。 回答第八個問題，闡明斷除迷惑的勝利。所謂『隨證得超越憂者』，是指斷除欲界的修惑（Bhavana-Prajna），超越苦者，是指斷除初禪的修惑。斷除第二禪的修惑，超越喜。斷除第三禪的修惑，超越樂。斷除第四禪的修惑，超越借用眼識的色想。又超越借用眼耳身識的有對之想。又超越第四禪遍緣于自地十處之想，以及超越緣下十二處想。由於斷除見惑（Darshana-Prajna），超越惡趣的痛苦，以及超越女人身。第八有業（Karma）。北俱盧洲（Uttarakuru）無想天（Asanjnasattva）的業。又超越生等八苦。 說到『又證安穩及清涼者』，是指證得彼滅法涅槃（Nirvana）。『又得第一現法樂住等者』，是指證得彼道諦菩提之樂。『又得八定利通凡及聖』，是指八種禪定（Dhyana）的利益，凡夫和聖人都可獲得。前面的三果（Srotapanna, Sakrdagamin, Anagamin）超越惡趣的痛苦，無學（Arhat）超越八苦。安穩，是指有餘涅槃（Saupadisesa-Nirvana），于其中斷見惑，所以名為安穩。斷修惑，所以名為第一安穩。清涼，是指無餘涅槃（Anupadisesa-Nirvana），止息七苦，所以名為清涼。止息蘊苦，所以名為第一清涼。又得到第一現法樂住，所以在四威儀（行走、站立、坐臥）中，不會退失所證之法。自利圓滿究竟，更無其他希望。以上辨明聲聞（Sravaka）的勝利。或者以下闡明菩薩（Bodhisattva）的勝利。上面七段回答了第八個問題，辨明了第六個問題完畢。第七個問題解釋緣境門，略有十五種，總分為七對。一是具分一分對，即遍緣，或者名為具分。不遍緣，或者名為一分。二是有事無事對。三是內緣外緣對，即內緣六處（眼、耳、鼻、舌、身、意），通定不定地。或者外緣妙五欲（色、聲、香、味、觸）。四是現見不現見對。五是自類他類對，即如貪緣貪，名為自類緣。如貪緣瞋以及緣五蘊，名為他類緣。像這樣等等。六是有無有緣對，即後有愛（Bhava-Tanha）俱名為有緣，無有。

【English Translation】 English version Alpecchata (Less Desires): These are the Eight Great Realizations of Great Men (Ashta Maha Purusha Vichara). First, Alpecchata (Less Desires); second, Santushti (Contentment); third, Paviveka (Seclusion); fourth, Virya (Vigor); fifth, Smriti (Mindfulness); sixth, Samadhi (Concentration); seventh, Prajna (Wisdom); and eighth, Nishprapancha (Non-elaboration). This is the same as the teachings in the Sutra of Forty-Two Sections. Answering the eighth question, clarifying the victory of cutting off delusion. The so-called 'those who attain transcendence of sorrow through realization' refers to cutting off the Bhavana-Prajna (cultivation-based wisdom) of the desire realm, and those who transcend suffering refer to cutting off the Bhavana-Prajna of the first Dhyana (meditative absorption). Cutting off the Bhavana-Prajna of the second Dhyana transcends joy. Cutting off the Bhavana-Prajna of the third Dhyana transcends pleasure. Cutting off the Bhavana-Prajna of the fourth Dhyana transcends the perception of form through the borrowed eye consciousness. It also transcends the perception of opposition through the borrowed eye, ear, and body consciousnesses. It also transcends the thought of the ten places in the fourth Dhyana that are universally connected to one's own ground, as well as transcending the thought of the twelve places below. By cutting off Darshana-Prajna (wisdom based on seeing the truth), one transcends the suffering of the evil realms, as well as transcending the body of a woman. The eighth is Karma. The Karma of the Asanjnasattva (Non-Perception) heaven in Uttarakuru (North Kurus). It also transcends the eight sufferings of birth, etc. Speaking of 'those who also attain peace and coolness,' it refers to attaining Nirvana (extinction) of that Dharma. 'Those who also attain the first dwelling in the present Dharma with joy, etc.,' refers to attaining the joy of Bodhi (enlightenment) of that path. 'Those who also attain the benefits of the eight Samadhis, which are accessible to both ordinary people and sages,' refers to the benefits of the eight Dhyanas, which can be obtained by both ordinary people and sages. The first three fruits (Srotapanna, Sakrdagamin, Anagamin) transcend the suffering of the evil realms, and the Arhat (non-learner) transcends the eight sufferings. Peace refers to Saupadisesa-Nirvana (Nirvana with remainder), in which Darshana-Prajna is cut off, so it is called peace. Cutting off Bhavana-Prajna is called the first peace. Coolness refers to Anupadisesa-Nirvana (Nirvana without remainder), which stops the seven sufferings, so it is called coolness. Stopping the suffering of the aggregates is called the first coolness. Also, attaining the first dwelling in the present Dharma with joy, one will not regress from the Dharma one has realized in the four dignities (walking, standing, sitting, and lying down). Self-benefit is complete and ultimate, and there are no other hopes. The above clarifies the victory of the Sravaka (hearer). Or, the following clarifies the victory of the Bodhisattva (enlightenment being). The above seven sections answer the eighth question, and the clarification of the sixth question is complete. The seventh question explains the door of conditioned objects, which is briefly divided into fifteen types, generally divided into seven pairs. First, the pair of complete and incomplete, that is, universally conditioned, or called complete. Not universally conditioned, or called incomplete. Second, the pair of with and without affairs. Third, the pair of internal and external conditions, that is, internal conditions of the six places (eye, ear, nose, tongue, body, mind), which are connected to both fixed and unfixed grounds. Or external conditions of the wonderful five desires (form, sound, smell, taste, touch). Fourth, the pair of visible and invisible. Fifth, the pair of same and different types, that is, like greed conditioned by greed, called the same type of condition. Like greed conditioned by anger and conditioned by the five aggregates, called a different type of condition. Like this and so on. Sixth, the pair of with and without conditions, that is, Bhava-Tanha (craving for existence) is called with conditions, without.

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愛俱名無有緣。七自境他境及無對。謂欲界于欲行煩惱等名為自境。色界為境。欲行煩惱上緣。無色為境。色行煩惱上緣。行是行列。如市廛行列而住。又復下地為境。上或下緣。所以者何已下釋下緣之相。景雲。此文即說上地慢緣于下地。或邪見下撥余無下緣相。基云。即大乘中上地得緣下地起煩惱。問此是何惑。答有解此是見慢如余處。更有但言我此勝彼不如等。設起我慢非一切煩惱皆起。又解如是一切煩惱貪等並然。以常恒是常見清勝是取見等。故雖有是緣不似本質。緣名為境。余處言上不緣下者。此是隨順理文。問下地貪慢不得緣上。上界之慢如何緣下。答下地劣故不于彼起慢。上勝故可起。言無境謂緣分別所計滅道等者。滅道及真如非是取想。共心境故。緣滅道及真如共。皆名無境。但緣名而起。第八解現行門。先總標后別釋。釋中初解二十人。次解二十煩惱現行。后解二十煩惱現行緣。此三種二十。次第相屬。謂一在家人著樂緣故。隨所欲纏現行。二出家人勤煩惱緣故。不隨所欲纏現行也。三住惡說法者。不依佛法勤苦行。不依在家著五欲樂。以不苦不樂緣故。有無所了知煩惱現行。四住善說法人。以五欲緣故。起有所了知煩惱現行。五偏增煩惱人。以尋伺緣故。粗惑現行。六等分行人。以苦觸樂觸等緣

【現代漢語翻譯】 現代漢語譯本 『愛俱名無有緣』，意思是說，愛這種煩惱，雖然也名為『緣』，但實際上並沒有真正的所緣境。 『七自境他境及無對』，這是對所緣境的進一步解釋。『自境』，指的是欲界眾生對於欲界的行為、煩惱等，這些是他們自身的境界。『為境』，指的是欲界眾生以欲界的行為、煩惱作為所緣境。無色界眾生以色界的行為、煩惱作為所緣境。『行』，指的是行列，就像市場上的店舖排列一樣。另外，下地也可以作為上地的所緣境，上地也可以緣下地。 『所以者何已下釋下緣之相』，接下來解釋下緣的相狀。景雲說，這段文字實際上是說上地的『慢』可以緣于下地，或者邪見徹底否定下地，除此之外沒有其他的下緣相。基云說，在大乘佛教中，上地的菩薩可以緣下地眾生而生起煩惱。問：這是什麼惑？答：有解釋說這是見慢，如同其他地方所說。也有人說只是『我比他們殊勝，他們不如我』等等。即使生起我慢，也不是所有的煩惱都會生起。還有解釋說，所有這些煩惱，包括貪等，都是如此。因為常恒是常見，清勝是取見等等。所以，即使有這樣的緣，也不像本質那樣。緣被稱為境。其他地方說上地不緣下地，這是隨順於理的說法。問：下地的貪慢不能緣上地，那麼上界的慢如何緣下地？答：下地低劣，所以不會對上地生起慢。上地殊勝，所以可以對下地生起慢。 『言無境謂緣分別所計滅道等者』，『無境』指的是緣分別所計的滅、道等。滅、道以及真如不是取想，而是共心境。緣滅、道以及真如，都是共心境，都名為『無境』，只是緣名而生起。 『第八解現行門』，第八部分解釋煩惱的現行。先總標，后別釋。解釋中，首先解釋二十種人，然後解釋二十種煩惱的現行，最後解釋二十種煩惱現行的緣。這三種『二十』，依次相屬。第一種是在家人，因為貪著安樂的緣故，隨順自己的慾望，煩惱現行。第二種是出家人，因為勤于煩惱的緣故，不隨順自己的慾望，煩惱現行。第三種是住在惡說法中的人，不依佛法勤苦修行，也不依在家人的五欲之樂，因為不苦不樂的緣故，有無所了知的煩惱現行。第四種是住在善說法中的人，因為五欲的緣故，生起有所了知的煩惱現行。第五種是偏增煩惱的人，因為尋伺的緣故，粗重的煩惱現行。第六種是等分行人，因為苦觸、樂觸等緣故。

【English Translation】 English version 『Ai ju ming wu you yuan』 means that although the affliction of attachment is called 『condition』 (緣, yuan), it actually has no real object of attachment. 『Qi zi jing ta jing ji wu dui』 further explains the object of attachment. 『Zi jing』 (自境, self-object) refers to the realm of desire realm beings, including their actions and afflictions, which are their own realm. 『Wei jing』 (為境, object) refers to desire realm beings taking the actions and afflictions of the desire realm as their object of attachment. Formless realm beings take the actions and afflictions of the form realm as their object of attachment. 『Xing』 (行, conduct) refers to rows, like the rows of shops in a market. Furthermore, the lower realm can be the object of the upper realm, and the upper realm can also be conditioned by the lower realm. 『Suo yi zhe he yi xia shi xia yuan zhi xiang』 explains the characteristics of the lower condition. Jingyun said that this passage actually says that the 『conceit』 (慢, man) of the upper realm can be conditioned by the lower realm, or that wrong views completely deny the lower realm, and there are no other characteristics of the lower condition besides this. Jiyun said that in Mahayana Buddhism, bodhisattvas in the upper realm can give rise to afflictions conditioned by beings in the lower realm. Question: What kind of delusion is this? Answer: Some explain that this is the conceit of views, as mentioned elsewhere. Others say it is simply 『I am superior to them, they are inferior to me,』 and so on. Even if conceit arises, not all afflictions will arise. Still others explain that all these afflictions, including greed, are like this. Because permanence is the view of permanence, purity is the view of grasping, and so on. Therefore, even if there is such a condition, it is not like the essence. The condition is called the object. Other places say that the upper realm is not conditioned by the lower realm, which is in accordance with reason. Question: The greed and conceit of the lower realm cannot be conditioned by the upper realm, so how can the conceit of the upper realm be conditioned by the lower realm? Answer: The lower realm is inferior, so it will not give rise to conceit towards the upper realm. The upper realm is superior, so it can give rise to conceit towards the lower realm. 『Yan wu jing wei yuan fen bie suo ji mie dao deng zhe』 『Wu jing』 (無境, no object) refers to the extinction (滅, mie), path (道, dao), etc., that are conceived by discrimination. Extinction, path, and Suchness (真如, zhenru) are not grasping thoughts, but shared mental objects. Being conditioned by extinction, path, and Suchness are all shared mental objects, and are all called 『no object,』 only arising from being conditioned by name. 『Di ba jie xian xing men』 The eighth part explains the manifestation of afflictions. First, a general statement, then a separate explanation. In the explanation, first explain the twenty types of people, then explain the manifestation of the twenty afflictions, and finally explain the conditions for the manifestation of the twenty afflictions. These three 『twenties』 are sequentially related. The first type is householders, who, because of their attachment to pleasure, follow their desires, and afflictions manifest. The second type is renunciants, who, because of their diligence in afflictions, do not follow their desires, and afflictions manifest. The third type is those who dwell in evil teachings, who do not diligently cultivate according to the Buddha's teachings, nor do they rely on the five desires of householders, and because of neither suffering nor pleasure, unknowing afflictions manifest. The fourth type is those who dwell in good teachings, who, because of the five desires, give rise to knowing afflictions. The fifth type is those who increase afflictions, who, because of seeking and contemplating, manifest coarse afflictions. The sixth type is those who practice equally, who, because of painful touch, pleasant touch, etc.

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故。等分煩惱現行。七薄塵行人。以隨眠緣故。微細煩惱現行。八世間離欲人。以宿習緣故。上界內門煩惱現行。九未離欲人。親近惡友惡緣故。欲界外門煩惱現行。十見聖蹟人。聞不正法緣心生嫌故。遂起失念煩惱現行。十一未見聖蹟人。不正作意緣故。猛利煩惱現行。十二執著人。不信緣故。分別所起煩惱現行。十三不執著人。懈怠緣故。任運煩惱而起現行。十四觀察人。失念緣故。尋思煩惱現行。十五睡眠人。散亂緣故。不自在煩惱現行。眠時起或羸劣。名不自在。十六覺悟人。惡慧緣故。自在強盛煩惱現行。十七幼少人。放逸緣故非所依位故共現行。嬰孩童子十五六來起或未成。故名非所依。十八行根成熟人。煩惱緣故。所依位煩惱現行。即二十以上煩惱猛利追求緣故。名所依位。十九般涅槃法人。未離欲故。起可救療煩惱現行。二十不般槃法人。異生性緣故。不可救療煩惱現行。第九解結生中。初明當地煩惱一切結生。后明結生相續或七或九。前中補闕云。泛說結生自有兩時。一潤中有。二潤生有。潤中有生。即在死前明瞭位中。未離欲人先起當地一切煩惱。皆助潤生。次唯起愛。是正潤生。故經云。唯愛能令諸有相續。下文及對法並云。九種命終心自體愛潤生。若未離欲將死位中現自體愛。即四愛。初愛

【現代漢語翻譯】 現代漢語譯本 因此，對於等分煩惱的現行，七薄塵行人（指修行到一定程度，煩惱輕微的人），因為隨眠（煩惱的潛在狀態）的緣故，會有微細的煩惱現行。八世間離欲人（指已經脫離世間慾望的人），因為宿習（過去的習氣）的緣故，上界內門煩惱現行。九未離欲人（指尚未脫離慾望的人），因為親近惡友和惡緣的緣故，欲界外門煩惱現行。十見聖蹟人（指見過聖蹟的人），因為聽到不正法而心生嫌隙的緣故，於是生起失念煩惱現行。十一未見聖蹟人（指未見過聖蹟的人），因為不正作意（不如理的思考）的緣故，猛利煩惱現行。十二執著人（指有執著的人），因為不相信的緣故，分別所起的煩惱現行。十三不執著人（指沒有執著的人），因為懈怠的緣故，任運（自然而然）的煩惱而起現行。十四觀察人（指進行觀察的人），因為失唸的緣故，尋思煩惱現行。十五睡眠人（指睡眠中的人），因為散亂的緣故，不自在煩惱現行。睡眠時生起或者羸弱，名為不自在。十六覺悟人（指覺醒的人），因為惡慧（錯誤的智慧）的緣故，自在強盛的煩惱現行。十七幼少人（指年幼的人），因為放逸的緣故，非所依位（指煩惱沒有穩固的基礎）的緣故，共同現行。嬰孩童子十五六歲來生起或者未成熟，所以名為非所依。十八行根成熟人（指修行根基成熟的人），因為煩惱的緣故，所依位（指煩惱有穩固的基礎）煩惱現行。即二十歲以上煩惱猛烈追求的緣故，名為所依位。十九般涅槃法人（指將要進入涅槃的人），因為未離欲的緣故，生起可救療的煩惱現行。二十不般涅槃法人（指不會進入涅槃的人），因為異生性（凡夫的本性）的緣故，不可救療的煩惱現行。第九解結生中，首先闡明當地煩惱一切結生。然後闡明結生相續或者七種或者九種。前面內容補充說明，泛泛地說結生自有兩種情況。一是滋潤中有（指死亡到投生之間的狀態），二是滋潤生有（指投生后的狀態）。滋潤中有生，即在死亡前的明瞭位中。未離欲人先升起當地一切煩惱，都幫助滋潤生。其次唯獨生起愛，是真正滋潤生。所以經中說，唯有愛才能令諸有相續。下文以及對法中都說，九種命終心自體愛滋潤生。如果未離欲的人在將死的時候顯現自體愛，即四愛。最初的愛

【English Translation】 English version Therefore, regarding the manifestation of equally divided afflictions, seven 'thin-dust' practitioners (those who have cultivated to a certain level and have subtle afflictions), due to the condition of latent afflictions (Sui Mian, potential state of afflictions), subtle afflictions manifest. Eight 'worldly desire-detached' individuals (those who have detached from worldly desires), due to past habits (Su Xi, past habits), afflictions of the upper realm's inner gate manifest. Nine 'non-desire-detached' individuals (those who have not detached from desires), due to associating with bad friends and negative conditions, afflictions of the desire realm's outer gate manifest. Ten 'holy trace-seeing' individuals (those who have seen holy traces), due to generating aversion in their minds upon hearing incorrect teachings, consequently, forgetfulness afflictions manifest. Eleven 'non-holy trace-seeing' individuals (those who have not seen holy traces), due to improper attention (Bu Zheng Zuo Yi, irrational thinking), intense afflictions manifest. Twelve 'attached' individuals (those who have attachments), due to disbelief, afflictions arising from discrimination manifest. Thirteen 'non-attached' individuals (those who have no attachments), due to laziness, spontaneously arising afflictions manifest. Fourteen 'observing' individuals (those who are observing), due to forgetfulness, discursive afflictions manifest. Fifteen 'sleeping' individuals (those who are sleeping), due to distraction, unfree afflictions manifest. Arising or being weak during sleep is called 'unfree'. Sixteen 'awakened' individuals (those who are awakened), due to evil wisdom (E Hui, incorrect wisdom), free and strong afflictions manifest. Seventeen 'young' individuals (those who are young), due to negligence and because of the 'non-supported' state (Fei Suo Yi Wei, afflictions without a solid foundation), they manifest together. Infants and children around fifteen or sixteen arise or are immature, hence called 'non-supported'. Eighteen 'mature root' individuals (those with mature cultivation roots), due to afflictions, 'supported' state (Suo Yi Wei, afflictions with a solid foundation) afflictions manifest. That is, those above twenty, due to the intense pursuit of afflictions, are called 'supported'. Nineteen 'Parinirvana-bound' individuals (those who are about to enter Nirvana), because they have not detached from desire, curable afflictions manifest. Twenty 'non-Parinirvana-bound' individuals (those who will not enter Nirvana), due to the nature of ordinary beings (Yi Sheng Xing, nature of ordinary beings), incurable afflictions manifest. In the ninth section on 'untying rebirth', it first clarifies that all rebirths are tied to local afflictions. Then it clarifies that the continuation of rebirth is either seven or nine types. The preceding content supplements that, generally speaking, rebirth has two situations. One is nourishing the intermediate state (Zhong You, the state between death and rebirth), and the other is nourishing the state of existence (Sheng You, the state after rebirth). Nourishing the intermediate state and birth occurs in the clear state before death. Those who have not detached from desire first arise all local afflictions, which all help nourish birth. Secondly, only the arising of love truly nourishes birth. Therefore, the sutra says that only love can cause all existences to continue. The following text and Abhidharma both say that the nine types of dying mind's self-love nourish birth. If those who have not detached from desire manifest self-love at the time of death, that is, the four loves. The initial love.

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名自體愛。以將死時多遍自體起此愛時。潤異趣業牽中有起。若已離欲當生上地。起上地愛則四愛中後有之愛。求後有亦自體愛。二潤生有。即在中有末心起愛。爾時若如前文起愛。謂將受用。若男于母起愛。即四愛中喜貪行愛。此潤同起已熟之業生有。令續諸趣中有性復不定。然舍前起後後起中有。望彼生有終定趣向。若其未至中有末心已前。具起當地一切煩惱。皆助潤生。言未離欲于自生處方得受生者。此據現纏潤生。諸煩惱品所有粗重隨縛自身亦能為彼異身生因者。此據種子潤生。基云。當言全非不全者。此約潤生已非發業。發業雖十煩惱道無記。上界煩惱貪等即不發業。故今據潤生。我愛為正潤余為助潤。如下自出。為破小乘唯貪潤生故也。對法據正潤故唯言我愛不相違也。次明結生略有七種。景疏云。大乘潤生中有末心起愛潤于生有。生有無染。初入胎時仍得中有。言中有末心起愛潤生。后時住胎及出胎時中有已滅。雖復起愛結生。若住出位生有已起。非結生時。云何論說入住出位皆言結生相續。解云。此文總說入住出位結生相續有倒無倒。若起愛能生唯中有心中有住停多在入住。在入住中攬父母遺體。生生有時中有即滅。故於入住結生相續。不在余時。今言凡夫入住出胎時顛倒者。通說中有生有本有皆起

【現代漢語翻譯】 現代漢語譯本： 名為自體愛（名：名稱，自體愛：對自身存在的愛）。因為將死時多次對自身產生這種愛時，就會滋潤導致異趣（異趣：不同的輪迴道）的業，牽引中有（中有：死亡和投生之間的過渡狀態）產生。如果已經脫離慾望，將要投生到更高的境界，產生對上界的愛，那麼在四種愛中，這是對後有的愛。尋求後有也是自體愛。這兩種愛滋潤生有（生有：生命的存在）。 即在中有末心（中有末心：中陰身結束時的心念）產生愛。那時如果像前面所說的那樣產生愛，想著將要享受，如果男子對母親產生愛，那麼在四種愛中，這是喜貪行愛（喜貪行愛：伴隨喜悅和貪婪的愛）。這滋潤了同時產生的已經成熟的業，產生生有，使之延續到各個趣（趣：輪迴的去處）。中有的性質是不定的，然而捨棄前一個，產生后一個，后一個產生中有，期望那個生有最終確定去向。 如果在他還沒有到達中有末心之前，完全產生了當地的一切煩惱，都會幫助滋潤生。說沒有脫離慾望的人在自己出生的地方才能受生，這是根據現行的煩惱滋潤生。各種煩惱品類所具有的粗重（粗重：沉重遲鈍的性質）隨著束縛自身，也能成為他異身（異身：不同的身體）的生因，這是根據種子滋潤生。基（基：指《瑜伽師地論》的作者彌勒菩薩）說：『應當說完全不是不完全』，這是指滋潤生已經不是發業（發業：引發業果的業）。發業即使是十煩惱道（十煩惱道：十種根本煩惱）的無記（無記：非善非惡），上界的煩惱貪等也不引發業。所以現在是根據滋潤生。我愛（我愛：對自我的愛）是正滋潤，其餘是助滋潤，如下面會自己說明。這是爲了破斥小乘（小乘：佛教的一個主要分支，注重個人解脫）唯有貪滋潤生的觀點。對法（對法：阿毗達摩，佛教哲學）根據正滋潤，所以只說我愛，這並不矛盾。 接下來闡明結生（結生：生命開始的連線）略有七種。景疏（景疏：對《成唯識論》的註釋）說：大乘（大乘：佛教的一個主要分支，注重普度眾生）潤生，中有末心產生愛，滋潤生有。生有是無染的，最初入胎時仍然得到中有。說中有末心產生愛滋潤生，之後住在胎中以及出胎時，中有已經滅亡，即使再次產生愛，也不是結生時。如果住在入胎和出胎的位置，生有已經產生，不是結生的時候。為什麼論述說入住出位都說結生相續？解釋說：這篇文章總說入住出位結生相續有顛倒和沒有顛倒。如果產生愛能夠產生，唯有中有心中有住停，大多在入住。在入住中攝取父母的遺體，生生有時中有就滅亡了。所以在入住結生相續，不在其餘時候。現在說凡夫入住出胎時顛倒，是通說中有、生有、本有（本有：生命最初的存在狀態）都產生。

【English Translation】 English version: It is called 'self-love' (名: name, 自體愛: love of one's own existence). Because when one repeatedly generates this love for oneself at the time of death, it nourishes the karma that leads to different destinies (異趣: different realms of rebirth), drawing the intermediate state (中有: the transitional state between death and rebirth) into existence. If one has already detached from desire and is about to be reborn in a higher realm, generating love for the higher realm, then among the four types of love, this is the love for future existence. Seeking future existence is also self-love. These two types of love nourish the 'becoming-existence' (生有: the existence of becoming). That is, love arises in the final thought of the intermediate state (中有末心: the final thought of the intermediate being). If at that time, love arises as described earlier, thinking of enjoying, and if a man generates love for his mother, then among the four types of love, this is the love of joyful craving (喜貪行愛: love accompanied by joy and craving). This nourishes the simultaneously arising, already ripened karma, producing the 'becoming-existence', causing it to continue into various destinies (趣: destinations of rebirth). The nature of the intermediate state is uncertain, but abandoning the former and generating the latter, the latter generating the intermediate state, hoping that the 'becoming-existence' will ultimately determine the destination. If, before reaching the final thought of the intermediate state, all the afflictions of that place are fully generated, they will all help nourish existence. Saying that those who have not detached from desire can only receive rebirth in their own place of birth refers to nourishing existence with manifest afflictions. The grossness (粗重: heavy and dull nature) possessed by the various categories of afflictions, along with binding oneself, can also become the cause of rebirth in another body (異身: a different body), which refers to nourishing existence with seeds. The 'Base' (基: referring to Maitreya Bodhisattva, the author of the Yogacarabhumi-sastra) says, 'It should be said that it is completely not incomplete,' which refers to nourishing existence that is no longer generating karma (發業: karma that triggers karmic results). Even if the generating karma is the non-virtuous (無記: neither good nor bad) of the ten paths of affliction (十煩惱道: ten fundamental afflictions), the afflictions of the upper realms, such as greed, do not generate karma. Therefore, it is now based on nourishing existence. 'Self-love' (我愛: love of self) is the primary nourishment, and the rest are auxiliary nourishment, as will be explained below. This is to refute the Hinayana (小乘: a major branch of Buddhism, focusing on individual liberation) view that only greed nourishes existence. The Abhidharma (對法: Buddhist philosophy) is based on primary nourishment, so it only speaks of self-love, which is not contradictory. Next, it explains that the 'linking of existence' (結生: the connection of the beginning of life) is roughly seven types. The Jing Shu (景疏: a commentary on the Vijnaptimatrata-siddhi-sastra) says: In Mahayana (大乘: a major branch of Buddhism, focusing on universal salvation), nourishing existence, the final thought of the intermediate state generates love, nourishing the 'becoming-existence'. The 'becoming-existence' is undefiled, and one still obtains the intermediate state when first entering the womb. Saying that the final thought of the intermediate state generates love, nourishing existence, after that, when dwelling in the womb and at the time of exiting the womb, the intermediate state has already perished, and even if love is generated again, it is not the time of 'linking of existence'. If one dwells in the position of entering the womb and exiting the womb, the 'becoming-existence' has already arisen, it is not the time of 'linking of existence'. Why does the treatise say that dwelling in the position of entering and exiting the womb all say the continuation of 'linking of existence'? The explanation is: This article generally says that the continuation of 'linking of existence' in the position of entering and exiting the womb has inversion and no inversion. If generating love can generate, only the mind in the intermediate state has dwelling and stopping, mostly in entering the womb. In entering the womb, one takes the remains of the parents' bodies, and sometimes the intermediate state perishes when being born. Therefore, the 'linking of existence' continues in entering the womb, not at other times. Now, saying that ordinary people are inverted when entering and exiting the womb refers to the general saying that the intermediate state, the 'becoming-existence', and the 'original existence' (本有: the original state of existence) all arise.

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顛倒。若彼中有則于父母起會合顛倒。若生有本有。薄福德者即見風飄雨雨草室葉窟身依得住。若多福德者見殿堂園林樓觀。名為顛倒。是故在胎之時顛倒者。通說中有生有本有。補闕云。二唯隨眠結生相續謂見聖蹟者。對法即云。初之二果纏及隨眠潤生。若不還果唯隨眠潤生。何故相違。三藏云。聖人潤生隨眠則定如此中說。一切諸學見跡。皆言隨眠潤生。纏起不定或有或無。對法據起故。言二果纏及隨眠二種皆潤。備云。不還果者從欲界死生色界時。唯以隨眠結生相續。以離欲道所依身中不起煩惱故。若從初定死。生彼異地時亦以現行結生相續。非離欲道所依身故。測云。異生具二。聖者唯種結生相續。此解應問。初二果既未離欲應以現潤。何故此中唯種潤耶。答應作是說。初二果人雖起現行而智所伏。勢用鈍故相從名種。理實通現。基云。此中言菩薩以智力受生者。謂同對法以願力受生故。此果雖有漏亦有漏善業招。然隨愿生故。言或七或九者。測云。后無義等二種受生。不離前七故。合即有七。業智既別開即有九。今解。引無義利即是第六。能引義利即是第七。故云先辨七種。更說后二種。故或九。解九門訖。下結餘句門此處不現。以狹問寬順前句答。以寬問狹順后句答。互有長短作四句答等。其義可知。上

【現代漢語翻譯】 現代漢語譯本：顛倒。如果中有（中陰身）存在，那麼（眾生）會對父母產生會合的顛倒想。如果生有（出生時）和本有（生命最初階段）福德淺薄，就會看到風吹雨打，草屋樹葉窟窿，只能勉強棲身。如果福德深厚，就會看到殿堂園林樓閣。這叫做顛倒。所以在胎中的顛倒想，普遍存在於中有、生有和本有中。補闕中說，二果（斯陀含果和阿那含果）的結生相續，唯有隨眠（煩惱的潛在狀態）。對法（阿毗達摩）中說，初果（須陀洹果）和二果的纏（煩惱的顯性狀態）以及隨眠都能潤生（導致輪迴）。如果不還果（阿那含果），則只有隨眠潤生。為什麼會有這種矛盾呢？三藏（經、律、論）中說，聖人潤生，隨眠是必然的，這裡也是這麼說的。一切有學的聖人，都說是隨眠潤生。纏的生起是不定的，或者有，或者沒有。對法是根據纏的生起來說的，所以說二果的纏和隨眠兩種都能潤生。備雲中說，不還果的人從欲界死亡，在出生時，唯有以隨眠結生相續，因為已經通過離欲之道，所依之身中不會生起煩惱。如果從初禪天死亡，在其他地方出生時，也會以現行（煩惱的顯性狀態）結生相續，因為不是離欲之道所依之身。測雲中說，異生（凡夫）兩種都有，聖者只有隨眠結生相續。這種解釋應該問，初果和二果既然沒有離開欲界，應該以現行潤生，為什麼這裡只說是隨眠潤生呢？回答應該是這樣說，初果和二果的人雖然會生起現行，但是被智慧所降伏，勢力很弱，所以相從稱為隨眠，實際上是通於現行的。基雲中說，這裡說菩薩以智力受生，和對法中以願力受生是一樣的。這種果雖然是有漏的，也是有漏的善業所招感的，但是隨順願力而生。說到或者七種或者九種，測雲中說，后無義等兩種受生，沒有離開前面的七種，合起來就是七種。業和智既然有區別，分開來就是九種。現在的解釋是，引無義利就是第六種，能引義利就是第七種，所以說先辨別七種，再說了後面的兩種，所以或者九種。解釋九門完畢。下面總結剩餘的語句門，這裡不詳細說明。用狹窄的問題回答寬泛的內容，順應前面的句子；用寬泛的問題回答狹窄的內容，順應後面的句子；互相有長短，用四句回答等等，其中的含義可以理解。上面。 English version: Inversion. If there is an intermediate existence (antarabhava), then (beings) will have inverted thoughts of union with their parents. If, at the time of birth (janmabhava) and in the initial stage of life (mūlabhava), one has little merit, they will see wind and rain, a grass hut, or a cave of leaves, barely able to find shelter. If one has great merit, they will see palaces, gardens, and pavilions. This is called inversion. Therefore, the inverted thoughts in the womb are universally present in the intermediate existence, the birth existence, and the initial existence. The 'Supplement' says that the connection of rebirth for the second and third fruits (Sakrdagamin and Anagamin) is only through latent tendencies (anusaya). The Abhidharma says that the manifest defilements (paryavasthana) and latent tendencies of the first and second fruits (Srotapanna and Sakrdagamin) can both cause rebirth. If it is the non-returning fruit (Anagamin), then only latent tendencies cause rebirth. Why is there this contradiction? The Tripitaka says that for a sage's rebirth, latent tendencies are certain, and this is what is said here. All learned sages say that latent tendencies cause rebirth. The arising of manifest defilements is uncertain; it may or may not occur. The Abhidharma speaks from the perspective of the arising of manifest defilements, so it says that both the manifest defilements and latent tendencies of the second fruit can cause rebirth. The 'Comprehensive Commentary' says that when a non-returning fruit dies in the desire realm and is reborn, the connection of rebirth is only through latent tendencies, because the body on which the path of detachment from desire is based does not give rise to defilements. If one dies from the first dhyana heaven and is reborn in another place, the connection of rebirth will also be through manifest defilements, because it is not a body based on the path of detachment from desire. 'Measured Commentary' says that ordinary beings have both, while sages only have latent tendencies connecting rebirth. This explanation should ask: since the first two fruits have not left the desire realm, they should be reborn through manifest defilements. Why does it only say latent tendencies here? The answer should be: although people of the first two fruits may give rise to manifest defilements, they are subdued by wisdom, and their power is weak, so they are collectively called latent tendencies, but in reality, they are connected to manifest defilements. 'Base Commentary' says that the statement here that Bodhisattvas receive birth through the power of wisdom is the same as the Abhidharma's statement that they receive birth through the power of vows. Although this fruit is tainted, it is also caused by tainted good karma, but it is born according to vows. Regarding whether there are seven or nine types, 'Measured Commentary' says that the latter two types of rebirth, such as without meaning, do not depart from the previous seven, so together there are seven. Since karma and wisdom are different, separating them there are nine. The current explanation is that leading to meaningless benefit is the sixth type, and being able to lead to meaningful benefit is the seventh type, so it says to first distinguish the seven types, and then speak of the latter two types, so there are either nine. The explanation of the nine doors is complete. Below is a summary of the remaining sentence doors, which are not explained in detail here. Answering broad content with narrow questions conforms to the preceding sentences; answering narrow questions with broad content conforms to the following sentences; mutually having length and shortness, answering with four sentences, etc., the meaning of which can be understood. Above.

【English Translation】 English version: Inversion. If there is an intermediate existence (antarabhava), then (beings) will have inverted thoughts of union with their parents. If, at the time of birth (janmabhava) and in the initial stage of life (mūlabhava), one has little merit, they will see wind and rain, a grass hut, or a cave of leaves, barely able to find shelter. If one has great merit, they will see palaces, gardens, and pavilions. This is called inversion. Therefore, the inverted thoughts in the womb are universally present in the intermediate existence, the birth existence, and the initial existence. The 'Supplement' says that the connection of rebirth for the second and third fruits (Sakrdagamin and Anagamin) is only through latent tendencies (anusaya). The Abhidharma says that the manifest defilements (paryavasthana) and latent tendencies of the first and second fruits (Srotapanna and Sakrdagamin) can both cause rebirth. If it is the non-returning fruit (Anagamin), then only latent tendencies cause rebirth. Why is there this contradiction? The Tripitaka says that for a sage's rebirth, latent tendencies are certain, and this is what is said here. All learned sages say that latent tendencies cause rebirth. The arising of manifest defilements is uncertain; it may or may not occur. The Abhidharma speaks from the perspective of the arising of manifest defilements, so it says that both the manifest defilements and latent tendencies of the second fruit can cause rebirth. The 'Comprehensive Commentary' says that when a non-returning fruit dies in the desire realm and is reborn, the connection of rebirth is only through latent tendencies, because the body on which the path of detachment from desire is based does not give rise to defilements. If one dies from the first dhyana heaven and is reborn in another place, the connection of rebirth will also be through manifest defilements, because it is not a body based on the path of detachment from desire. 'Measured Commentary' says that ordinary beings have both, while sages only have latent tendencies connecting rebirth. This explanation should ask: since the first two fruits have not left the desire realm, they should be reborn through manifest defilements. Why does it only say latent tendencies here? The answer should be: although people of the first two fruits may give rise to manifest defilements, they are subdued by wisdom, and their power is weak, so they are collectively called latent tendencies, but in reality, they are connected to manifest defilements. 'Base Commentary' says that the statement here that Bodhisattvas receive birth through the power of wisdom is the same as the Abhidharma's statement that they receive birth through the power of vows. Although this fruit is tainted, it is also caused by tainted good karma, but it is born according to vows. Regarding whether there are seven or nine types, 'Measured Commentary' says that the latter two types of rebirth, such as without meaning, do not depart from the previous seven, so together there are seven. Since karma and wisdom are different, separating them there are nine. The current explanation is that leading to meaningless benefit is the sixth type, and being able to lead to meaningful benefit is the seventh type, so it says to first distinguish the seven types, and then speak of the latter two types, so there are either nine. The explanation of the nine doors is complete. Below is a summary of the remaining sentence doors, which are not explained in detail here. Answering broad content with narrow questions conforms to the preceding sentences; answering narrow questions with broad content conforms to the following sentences; mutually having length and shortness, answering with four sentences, etc., the meaning of which can be understood. Above.

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來釋共離染九門義訖。下以頌收。初句四門。次之二句各頌二門。后句一門。上下論文。或有先總標舉。次隨門釋。末後結之。或有總標次釋。而無結文。或有先解后結無總標文。或多舉門立解。無總標結。此現種種解義法門故作此法。上來抉擇煩惱雜染訖。自下第二抉擇業雜染中。初結前生后。二正抉擇。于中初以九門隨義分別。后舉一頌總以結之。前中初釋九門。后結餘不現。就初解自相門中。先總舉根本前後方便為業道相。言亦由五相建立差別等者。景雲。即是下說五緣成殺等。名為五相。次簡取根本。故言如先所說不善業道名根本業道所攝不善三業。基云。五相者謂根本業道身語意業三。及方便四後起五。此等如前本地第八廣解。其貪瞋等小乘無有加行俱是根本。今大乘亦有加行。次明根本業道五緣而成。初列五緣。一染污心者。此簡菩薩悲心行殺。二起欲樂者。雖有染心若無慾樂亦不成業道。三即於是處明殺等境境差不成。四彼業現行運動身手。雖具前三若不動身手業道不成。五得究竟。前四但是方便。若無第五業道不成。以相殺事不究竟故。下別解釋中景雲。言設有染心不起欲樂而得究竟非是圓滿者。既無慾樂。云何究竟成根本業。解云。如人殺時運手動足誤殺蟲。雖行殺非本意樂。不成業道。言設有染

【現代漢語翻譯】 現代漢語譯本： 上面已經解釋了關於九種離染之門的意義。下面用偈頌來總結。第一句偈頌概括了四種門，接下來的兩句偈頌分別概括了兩種門，最後一句偈頌概括了一種門。上下的論文，有的先總的標出，然後隨著每個門來解釋，最後總結。有的先總的標出然後解釋，但是沒有總結的文字。有的先解釋后總結，沒有總標的文字。或者有很多列舉的門來建立解釋，沒有總標和總結。這裡呈現了種種解釋意義的方法，所以這樣做。上面已經抉擇了煩惱雜染。從下面開始第二部分，抉擇業雜染，首先總結前面，引發後面，第二正式抉擇。其中首先用九種門隨著意義來分別，然後用一個偈頌總的來總結。前面部分首先解釋九種門，然後總結其餘沒有顯現的。就最初解釋自相門中，首先總的列出根本、前後方便作為業道的相。『言亦由五相建立差別等者』，景雲（人名）說，就是下面說的五種緣成就殺等，稱為五相。其次簡要選取根本，所以說『如先前所說不善業道名根本業道所攝不善三業』。基云（人名）說，五相是指根本業道的身語意三業，以及方便四和後起五。這些如前面本地第八中廣泛解釋。其中的貪嗔等小乘沒有加行，都是根本。現在大乘也有加行。其次說明根本業道由五種緣而成。首先列出五種緣：一是染污心，這是爲了排除菩薩以悲心而行殺。二是生起欲樂，即使有染污心，如果沒有欲樂，也不能成就業道。三是在那個地方明確殺等境界，境界不同則不能成就。四是那個業現行，運動身手。雖然具備了前面三種，如果不動身手，業道也不能成就。五是得到究竟。前面四種都只是方便，如果沒有第五種，業道也不能成就，因為相殺的事情沒有究竟。下面分別解釋中，景雲（人名）說，『言設有染心不起欲樂而得究竟非是圓滿者』，既然沒有欲樂，怎麼能究竟成就根本業呢？解釋說，比如人在殺的時候，運動手動腳誤殺了蟲子，雖然做了殺的行為，但不是本來的意樂，不能成就業道。言設有染

【English Translation】 English version: The meaning of the nine gates of separation from defilement has been explained above. Below, a verse is used to summarize. The first line of the verse summarizes four gates, the next two lines each summarize two gates, and the last line summarizes one gate. In the treatises above and below, some first generally state, then explain each gate accordingly, and finally conclude. Some first generally state and then explain, but without concluding words. Some first explain and then conclude, without general statements. Or there are many listed gates to establish explanations, without general statements and conclusions. Here, various methods of explaining meaning are presented, so this is done. The defilements of afflictions have been resolved above. From below begins the second part, resolving the defilements of karma, first summarizing the previous and leading to the following, and second, formally resolving. Among them, first, the nine gates are distinguished according to meaning, and then a verse is used to summarize them all. The first part first explains the nine gates, and then summarizes the remaining unmanifested ones. In the initial explanation of the self-nature gate, first, the root, the preceding and following means are generally listed as the characteristics of the path of karma. 'The words 'also established by the five characteristics, etc.'', Jingyun (name of a person) said, refers to the five conditions mentioned below that accomplish killing, etc., which are called the five characteristics. Secondly, the root is briefly selected, so it is said 'as previously stated, the unwholesome karma path is named the root karma path, which encompasses the three unwholesome karmas of body, speech, and mind'. Jiyun (name of a person) said, the five characteristics refer to the three karmas of body, speech, and mind of the root karma path, as well as the four means and the five subsequent actions. These are extensively explained in the eighth chapter of the local area. Among them, greed, anger, etc., in the Hinayana tradition, have no application and are all fundamental. Now, in the Mahayana tradition, there are also applications. Secondly, it is explained that the root karma path is accomplished by five conditions. First, the five conditions are listed: first, a defiled mind, which is to exclude the killing performed by a Bodhisattva with a compassionate heart. Second, the arising of desire and pleasure, even if there is a defiled mind, if there is no desire and pleasure, the karma path cannot be accomplished. Third, clarifying the realm of killing, etc., in that place, if the realm is different, it cannot be accomplished. Fourth, that karma is manifested, moving the body and hands. Although the previous three are possessed, if the body and hands are not moved, the karma path cannot be accomplished. Fifth, obtaining completion. The previous four are only means, if there is no fifth, the karma path cannot be accomplished, because the matter of killing each other is not completed. In the separate explanations below, Jingyun (name of a person) said, 'The words 'if there is a defiled mind but no desire and pleasure arises and completion is obtained, it is not perfect'', since there is no desire and pleasure, how can the root karma be ultimately accomplished? The explanation is, for example, when a person is killing, moving their hands and feet and accidentally killing an insect, although the act of killing is done, it is not the original intention and pleasure, and the karma path cannot be accomplished. The words 'if there is a defiled'

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心起欲樂而倒心設於余彼業現行而得究竟等者。緣差。設殺不成業道。言設有染心起欲樂。即於是處業不現行而得究竟等者。此人發心欲殺彼人。人聞怖或自刑死。雖業不行而得究竟。故非業道。泰云。如遣使殺生自業不現行而得究竟。唯有無作。故非圓滿。測云。就非圓滿中。或解亦是業道而非圓滿。或解脫非圓滿故非業道。自下第二廣辨。于中初總舉互相為門。后將十業道歷五門辨。初云五相但加其想。餘四即與前同。合彼方便究竟總為一故。事通情非情者。殺生邪行妄語離間語于有情處起。偷盜粗語綺語及意三行通情非情處起。想有四種。一于彼非彼相。謂于彼張人起王人想等。餘三準知。欲樂或倒無倒想樂所作欲者。即於前四相中因前二想起倒欲樂。因后二想無倒欲生煩惱。即是七毒。問若貪瞋起時必與無明。但此中如何說或貪或瞋等耶。解云。對彼單癡故說或貪等。雖與癡俱而貪增故言或貪等。問貪瞋不俱云何言或貪瞋癡。解云。雖不俱起而前後蔽。故言或二。下歷五緣建立十種業道。即為十段。殺生中雲。若害無間彼便命終等者。所死住死有時猶有氣。云何熏成根本業道。三藏云。小乘說要死已方成根本業。大乘無文。準依此義。死已能令方便業種轉成根本業道。測云。此文既若害生無間彼便命終。即此

【現代漢語翻譯】 現代漢語譯本： 『心起欲樂而倒心設於余彼業現行而得究竟等者』（指心中生起強烈的慾望和快樂，但實際行動卻轉移到其他人身上，導致那個人的行為最終完成），這是因為因緣的差異造成的。例如，即使策劃了殺人，但如果沒有實際完成殺戮，就不能算是完整的業道。如果有人心懷惡意，生起殺人的慾望，但目標人物因為害怕而逃跑，或者自殺身亡，雖然殺人的行為沒有直接發生，但結果已經造成，因此這不屬於業道。 泰法師說，例如派遣他人去殺生，自己的殺業並沒有直接發生，但結果已經造成，這隻有『無作』（指沒有實際行動的業），因此不是圓滿的業道。 窺基法師解釋說，在『非圓滿』的情況下，或者可以理解為這也是一種業道，但因為不圓滿，所以不是完整的業道；或者可以理解為因為不圓滿，所以根本不屬於業道。 下面第二部分將詳細辨析。首先總的提出互相作為入門，然後將十業道逐一用五種因緣來辨析。最初說五種相，只是增加了『想』（認知）這一項，其餘四項與前面相同。將方便、究竟等合併爲一個整體。『事通情非情者』（指所涉及的對象既包括有情眾生，也包括無情之物），殺生、邪淫、妄語、離間語等行為，都是針對有情眾生而產生的；偷盜、粗語、綺語以及意業的三種行為，則既可以針對有情眾生，也可以針對無情之物。 『想』有四種：第一種是『于彼非彼相』，指的是把張三誤認為王五等情況。其餘三種可以依此類推。『欲樂或倒無倒想樂所作者』（指慾望和快樂，或者基於顛倒的認知，或者基於不顛倒的認知，而產生快樂的行為），指的是在前四種相中，因為前兩種相而生起顛倒的慾望和快樂，因為后兩種相而生起不顛倒的慾望，從而產生煩惱，也就是七種毒（貪、嗔、癡、慢、疑、不正見、邪見）。 問：如果貪和嗔生起時，必然伴隨著無明（癡），但這裡為什麼說『或貪或嗔』等呢？ 答：這是針對單純的愚癡而言的，所以說『或貪』等。雖然與愚癡同時存在，但因為貪慾更加強烈，所以說『或貪』等。 問：貪和嗔不會同時生起，為什麼說『或貪嗔癡』呢？ 答：雖然不會同時生起，但會前後相繼地遮蔽心智，所以說『或二』（指貪和嗔中的一個）。 下面將根據五種因緣來建立十種業道，也就是分為十段來講解。殺生中說，『若害無間彼便命終等者』（如果傷害沒有間斷，對方立即死亡等情況），指的是死亡時還有氣息存在。那麼，如何熏習成為根本業道呢？ 三藏的說法是，小乘佛教認為必須在死亡之後才能構成根本業，大乘佛教沒有明確的說法。根據這個意思，死亡之後才能使方便業的種子轉化為根本業道。 窺基法師解釋說，這段經文說『若害生無間彼便命終』，指的就是這種情況。

【English Translation】 English version: 『When desire and joy arise, and the inverted mind is set on others, their karma manifests and attains completion, etc.』 This is due to differences in conditions. For example, if the killing is planned but not completed, it is not considered a complete karmic path. If someone harbors malicious intent and desires to kill, but the target flees in fear or commits suicide, although the act of killing does not directly occur, the result is achieved, so it does not belong to the karmic path. Master Taiyun said, for example, when sending someone else to kill, one's own karma of killing does not directly occur, but the result is achieved, which only has 『non-action』 (referring to karma without actual action), so it is not a complete karmic path. Master Kuiji explained that in the case of 『incomplete,』 it can be understood as a karmic path, but because it is incomplete, it is not a complete karmic path; or it can be understood as not belonging to the karmic path at all because it is incomplete. The second part below will analyze in detail. First, it generally proposes mutual interaction as an entry point, and then analyzes the ten karmic paths one by one using five conditions. The initial statement of the five aspects only adds the item of 『thought』 (cognition), and the remaining four items are the same as before. Combine the means, completion, etc., into one whole. 『Matters involve both sentient and non-sentient beings,』 killing, sexual misconduct, lying, and divisive speech are all behaviors directed towards sentient beings; stealing, harsh speech, frivolous speech, and the three actions of mental karma can be directed towards both sentient and non-sentient beings. There are four types of 『thought』: The first type is 『regarding something as not what it is,』 which refers to situations such as mistaking Zhang San for Wang Wu. The remaining three types can be inferred by analogy. 『Those who desire and enjoy, whether based on inverted or non-inverted thoughts,』 refers to behaviors that generate desire and joy based on the first two types of thoughts, which are inverted, or based on the latter two types of thoughts, which are not inverted, thereby generating afflictions, which are the seven poisons (greed, hatred, ignorance, pride, doubt, incorrect views, and wrong views). Question: If greed and hatred arise, they are inevitably accompanied by ignorance (delusion), but why does it say 『either greed or hatred,』 etc. here? Answer: This is in reference to simple ignorance, so it says 『either greed,』 etc. Although it exists simultaneously with ignorance, because greed is stronger, it says 『either greed,』 etc. Question: Greed and hatred do not arise simultaneously, so why does it say 『either greed, hatred, or delusion』? Answer: Although they do not arise simultaneously, they successively obscure the mind, so it says 『either two』 (referring to one of greed and hatred). Below, the ten karmic paths will be established based on five conditions, which will be explained in ten sections. In killing, it says, 『If harm is uninterrupted, the other dies immediately, etc.,』 which refers to situations where there is still breath at the time of death. So, how is it cultivated to become the fundamental karmic path? The Tripitaka says that Theravada Buddhism believes that the fundamental karma can only be formed after death, while Mahayana Buddhism does not have a clear statement. According to this meaning, only after death can the seeds of expedient karma be transformed into the fundamental karmic path. Master Kuiji explained that the passage 『If harm is uninterrupted, the other dies immediately』 refers to this situation.

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方便等如無礙道。正現在時共至於滅相。雖非一時而斷用成。殺生亦爾。雖已命終業道得成。當於此時方相動震。故有根本表業成就。言若於后時彼方捨命等者。如刃斫人當時未死。后經一日方死。既無現行根本業道。云何熏成根本業種。解云。由彼所殺命終增上勢力。涂染此人方便熏種。令其增上成根本業。盜中如遣人作方行盜。何時熏成根本業道。解云。前人行盜物離本處。增上勢力能令此人先方便種轉成增上根本業道。言離本處者依如首律師說離處。處有十例。一文書成。如下手疏。如善見畫地作字。一頭時輕盡兩頭時重。二言教立離處者。見云。若盜心唱定是我地。地主生疑蘭。決心失重。若來向僧各同者重。若共諍園田違理判與違理得判。乃至口斷多端。辨說偷夏唱大亦如是。三移標相者。見云。舉一標時蘭。舉二犯重。乃至一發一違犯重。地深無價故繩彈亦如是。四者取籌。隨籌以辨離處。如四分律部說。五異色辨離處。如十誦云。稱蓐氍氀樹枝葉花皆共名異色。六轉轉齒辨離處。如十云。樗蒲移旗子等。七離處辨不離。如殺盜他牛馬。主心未斷自心未作得想。八不離處辨離處。如善見空靜處盜。決得無疑。動即成重。九無離處辨離處。盜田宅政系村。燒埋壞色等。十泛明離處。除上九種所不攝者。即是

空中吹物盜鳥。回材斷流水。注埋盛遺盛宅院等。眾多不可具論。欲邪行中事有七種。一女所不應行。如三種護等。如前說。二護所應行而非支。三非處。四非時。五量。並如后說。六界。七不界。想。有四種。今取第三句。準藏論說有二解。一云。欲行他婦作余他婦想。境雖有違而同他婦故成業道。如於彼張婦作彼王婦想等。二云。不成業道。境想誤故。今依此論亦有二解。測云。良恐前解不得正義。兩兩交會者準攝論有二解。一云才始形交。便成業道。二云。暢勢惱已方成業道。律宗評取前解。妄語。究竟謂時眾及對論者領解。準小論義。謂如有一欲誑他故。言城外見狼。前人若聞城外二字即領解者。聞第二字正成業道。若聞三字始領解者。至第三字始成業道。四具聞方領成業道。問若正聞時成業道者。了識未解義。如何業道生耶。答有二解。一云。能生決定領解意。故名領解。從果得名。二云領解有二。一者取詮用故名領解者。唯在意識。二者明解音聲故名領解者。耳識亦名領解。安順正理前解為勝。今依大乘既有同時意識。緣聲及詮用。耳識但取聲故無妨。又解。同緣意識不取名等。準彼小乘復作兩解。問對外國人行誑後方領解。若為熏成根本業道。解云。由彼領解增上力故涂染彼人。方便所熏令成增上妄語

【現代漢語翻譯】 現代漢語譯本 空中吹物盜鳥（在空中吹氣發出聲音來誘捕鳥）。回材斷流水（用旋轉的木頭來截斷流動的水）。傾倒掩埋盛放遺棄之物，以及破敗的宅院等等。諸如此類的事情非常多，無法一一列舉。關於邪淫的行為，有七種情況。第一種是女子不應該行淫的對象，例如受到三種保護的女子等等，如同之前所說。第二種是應該行淫的對象，但並非性器官。第三種是非處。第四種是非時。第五種是量（指性行為的程度或方式）。這些都將在後面詳細說明。第六種是界（指特定的區域或場所）。第七種是不界（指非特定的區域或場所）。想（指錯誤的念頭），有四種。現在取第三句（指于非自己配偶的女子，生起是自己配偶的想法）。根據藏論的說法，有兩種解釋。一種說法是，想要與他人的妻子行淫，卻誤以為是其他的他人的妻子。雖然對像有所不同，但因為都是他人的妻子，所以構成業道。例如，把張家的妻子誤認為是王家的妻子等等。另一種說法是，不構成業道，因為對像和想法都錯了。現在根據此論，也有兩種解釋。測（指一種觀點）認為，恐怕前一種解釋沒有得到正確的含義。兩兩交會（指性行為的開始和結束），根據《攝論》有兩種解釋。一種說法是，才開始性交，就構成業道。另一種說法是，達到高潮時才構成業道。律宗採納前一種解釋。妄語，究竟是指說話的時候，聽眾和辯論者理解了說話者的意思。根據小論的意義，例如有一個人想要欺騙他人，所以說在城外看見了狼。如果前面的人聽到『城外』這兩個字就理解了，那麼聽到第二個字的時候就正式構成業道。如果聽到三個字才理解，那麼到第三個字的時候才構成業道。四句都聽到才理解，才構成業道。問：如果在聽到的時候就構成業道，那麼在沒有完全理解意思的情況下，業道是如何產生的呢？答：有兩種解釋。一種說法是，能夠產生決定性的理解，所以叫做『領解』，這是從結果來命名的。另一種說法是，理解有兩種。一種是理解語言的含義，所以叫做『領解』，這隻存在於意識中。另一種是明白聲音，所以叫做『領解』，耳識也可以叫做『領解』。安順的正理認為前一種解釋更好。現在根據大乘佛教，既然有同時的意識，能夠緣取聲音和語言的含義，那麼耳識只取聲音就沒有妨礙。又一種解釋是，共同緣取的意識不取名字等等。根據小乘佛教，又有兩種解釋。問：對外國人說謊，之後才理解，那麼是否熏成了根本的業道？解答說：由於他們理解的增上力，所以污染了那個人，方便所熏習，使之成為增上的妄語。

【English Translation】 English version Blowing objects in the air to steal birds. Using rotating wood to cut off flowing water. Pouring and burying things, storing abandoned objects, and dilapidated houses, etc. There are many such things that cannot be listed exhaustively. Regarding the act of sexual misconduct, there are seven situations. The first is the object with whom a woman should not engage in sexual activity, such as women under three kinds of protection, as mentioned before. The second is an object with whom one should engage in sexual activity, but not with the sexual organ. The third is the wrong place. The fourth is the wrong time. The fifth is the measure (referring to the degree or manner of sexual behavior). These will be explained in detail later. The sixth is the boundary (referring to a specific area or place). The seventh is the non-boundary (referring to a non-specific area or place). Thought (referring to wrong thoughts), there are four kinds. Now, take the third sentence (referring to having the thought that a woman who is not one's spouse is one's spouse). According to the Tibetan treatises, there are two explanations. One explanation is that wanting to engage in sexual activity with another person's wife, but mistakenly thinking she is another person's wife. Although the object is different, because they are both another person's wife, it constitutes a karmic path. For example, mistaking Zhang's wife for Wang's wife, etc. Another explanation is that it does not constitute a karmic path because both the object and the thought are wrong. Now, according to this treatise, there are also two explanations. 'Ce' (referring to a viewpoint) believes that perhaps the previous explanation did not grasp the correct meaning. 'Two by two meeting' (referring to the beginning and end of sexual activity), according to the Compendium of Determinations (Saṃgrahaṇī), there are two explanations. One explanation is that as soon as sexual intercourse begins, it constitutes a karmic path. Another explanation is that it constitutes a karmic path when orgasm is reached. The Vinaya school adopts the former explanation. False speech, ultimately, means that at the time of speaking, the audience and debaters understand the speaker's meaning. According to the meaning of the smaller treatises, for example, if someone wants to deceive others, they say that they saw a wolf outside the city. If the person in front understands upon hearing the words 'outside the city,' then the karmic path is formally constituted upon hearing the second word. If they understand only after hearing three words, then the karmic path is constituted only upon hearing the third word. Only when all four sentences are heard and understood is the karmic path constituted. Question: If the karmic path is constituted at the time of hearing, then how does the karmic path arise when the meaning is not fully understood? Answer: There are two explanations. One explanation is that it can produce a decisive understanding, so it is called 'understanding,' which is named from the result. Another explanation is that there are two kinds of understanding. One is understanding the meaning of language, so it is called 'understanding,' which exists only in consciousness. The other is understanding the sound, so the ear consciousness can also be called 'understanding.' Anshun's correct reasoning believes that the former explanation is better. Now, according to Mahayana Buddhism, since there is simultaneous consciousness that can grasp the sound and the meaning of language, then there is no obstacle to the ear consciousness only grasping the sound. Another explanation is that the consciousness that grasps together does not grasp names, etc. According to the Hinayana Buddhism, there are again two explanations. Question: If one lies to a foreigner and they understand later, then is it imprinted as a fundamental karmic path? The answer is: Because of the increased power of their understanding, that person is defiled, and the skillful means that are cultivated cause it to become an increased false speech.

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業道。離間語。事或和不和者。謂已和合處及當和合處。粗惡語。方便究竟者。謂訶罵彼。不言彼領解言者。何故爾耶。解云。粗語但欲暢心未必前人解。綺語。究竟謂才發言者。何故不結前人領解。如作綺語調𠱚前人等。解云。綺語有二。一相應綺語。即前三語非義非時。名為綺語。方便究竟時。如前三語。二獨頭綺語。若為他說外道邪論。若為調𠱚前人而作歌詠。亦便他解方成究竟。若私屏自有歌詠哭泣悲嘆。才發言詞即成業道。問即前三語名為綺語者。為即三語無表名為綺語。為別有耶。答準小乘說或云無別無表。或云有別無表。光云。后說為勝。貪瞋邪見文相可解。自下第三略辨。于中先解殺生三種。后解意三業道五相。前中一有罪增長具三緣故三根所起。二能生他苦。三殺歡喜悕望滿足。煩惱所起欲生他苦。故有罪。作己歡喜故令有罪增長。二有罪不增長者。但有二緣。作已能悔無悕望滿。三無罪者或誤殺或慈悲故殺。非煩惱起故無罪無罪。本殺心無悕望滿。前生斷命故生他苦。一緣其設殺者。后還愛苦。但無故殺之罪。故言無罪。次解意三業道。欲有五相。隨闕一種即非圓滿貪慾之相者。即依此文。不具五相非貪業道。增噁心謂于能損害相隨法分別者。于能損我或身或語。隨如是分別起瞋。三越漏行心者

【現代漢語翻譯】 現代漢語譯本 業道：離間語，事情或者已經和好但被破壞，或者將要和好但未能和好。粗惡語，方便究竟是指訶責謾罵對方。不說對方是否領會理解，為什麼呢？解釋說，粗語只是爲了發泄自己的情緒，未必對方能夠理解。綺語，究竟是指才一發言就構成業道。為什麼不要求對方領會理解呢？比如作綺語調戲對方等。解釋說，綺語有兩種：一種是相應的綺語，即前三種語（妄語、兩舌、惡口）不合義理、不合時宜，就稱為綺語，方便究竟的情況與前三種語相同。另一種是獨頭綺語，如果為他人說外道邪論，或者爲了調戲對方而唱歌，也需要對方理解才能構成究竟。如果私下獨自唱歌、哭泣、悲嘆，只要發出言語就構成業道。問：前面三種語被稱為綺語，是說這三種語的無表業成為綺語，還是另外有別的綺語呢？答：按照小乘的說法，或者說沒有別的無表業，或者說有別的無表業。光法師認為，后一種說法更好。貪嗔邪見的文義和表相可以理解。 下面第三部分簡略辨析。其中先解釋殺生三種情況，后解釋意三業道的五種相狀。前面殺生三種情況中，第一種是有罪且增長罪業，因為具備三種因緣，由三種根本煩惱所引發；第二種是能夠使他人產生痛苦；第三種是殺生時內心歡喜，希望滿足自己的慾望，由煩惱引發，想要使他人痛苦，所以有罪。因為滿足了自己的歡喜，所以使罪業增長。第二種是有罪但不增長罪業，只有兩種因緣，作了之後能夠懺悔，沒有希望滿足的慾望。第三種是無罪，或者因為誤殺，或者因為慈悲的緣故而殺生，不是由煩惱引發，所以無罪。本來沒有殺心，也沒有希望滿足的慾望。前生斷命，所以使他人痛苦，這是其中一種因緣，假設殺生的人，後來又愛惜生命，但沒有無緣無故殺生的罪過，所以說無罪。接下來解釋意三業道的五種相狀。貪慾有五種相狀，缺少任何一種就不是圓滿的貪慾。貪慾的相狀，就是依據這段經文。不具備五種相狀就不是貪業道。增噁心是指對於能夠損害自己的事物，隨順其法理進行分別，對於能夠損害我的身體或者言語的事物，隨順這樣的分別而生起嗔恨。第三種是越過戒律的行為。

【English Translation】 English version Karma Paths: Divisive speech, concerning matters that are either harmonious but disrupted, or about to be harmonious but not yet so. Harsh speech, 'conveniently conclusive' refers to scolding and cursing the other party. Not speaking of whether the other party comprehends or understands, why is that? The explanation is that harsh speech is merely to vent one's emotions, and the other person may not necessarily understand. Frivolous speech, 'conclusive' refers to the moment speech is uttered. Why is it not required that the other party comprehends or understands? For example, making frivolous speech to tease the other party, etc. The explanation is that there are two types of frivolous speech: one is 'corresponding' frivolous speech, which refers to the previous three types of speech (false speech, divisive speech, harsh speech) that are not in accordance with reason or timing, and are called frivolous speech. The situation of 'conveniently conclusive' is the same as the previous three types of speech. The other is 'independent' frivolous speech, if one speaks of heterodox or heretical doctrines to others, or sings songs to tease the other party, it also requires the other party's understanding to be conclusive. If one sings, cries, or laments in private, as soon as speech is uttered, it constitutes a karma path. Question: The previous three types of speech are called frivolous speech, does this mean that the non-manifest karma of these three types of speech becomes frivolous speech, or is there another separate frivolous speech? Answer: According to the Theravada teachings, it is either said that there is no separate non-manifest karma, or that there is a separate non-manifest karma. Master Guang believes that the latter statement is better. The meaning and appearance of greed, hatred, and wrong views can be understood. The third part below is a brief analysis. Among them, the three types of killing are explained first, and then the five aspects of the three mental karma paths are explained. In the previous three types of killing, the first type is sinful and increases sin, because it possesses three conditions, caused by the three root afflictions; the second type is capable of causing suffering to others; the third type is that the mind is joyful when killing, hoping to satisfy one's desires, caused by afflictions, wanting to cause suffering to others, so it is sinful. Because one's own joy is satisfied, it causes sin to increase. The second type is sinful but does not increase sin, there are only two conditions, being able to repent after doing it, and not having the desire to be satisfied. The third type is without sin, either because of accidental killing, or because of killing out of compassion, not caused by afflictions, so it is without sin. Originally there was no intention to kill, nor was there a desire to be satisfied. Ending life in the previous life, so causing suffering to others, this is one of the conditions, assuming that the person who kills, later cherishes life, but does not have the sin of killing for no reason, so it is said to be without sin. Next, the five aspects of the three mental karma paths are explained. Greed has five aspects, lacking any one of them is not complete greed. The aspect of greed is based on this passage of scripture. Not possessing the five aspects is not the karma path of greed. 'Increasing evil mind' refers to distinguishing according to the Dharma the aspects that can harm oneself, for things that can harm my body or speech, hatred arises following such distinctions. The third is the act of transgressing the precepts.

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。如理分別是常漏心。不如理分別越常流而行。名越漏行心。第四解方便中。文勢雖復兼明根本。然意明方便。還辨十惡業道。方便殺中雲尸半等者。泰云。有人慾殺他。咒令死身長。令殺怨家故名尸。咒無頭尸。不作語言令殺他人故名半尸。測云。有人慾殺他以咒咒鬼令鬼殺他尸將令尸殺眾生故名為尸。或將尸手足等殺有情故名半尸。有師云。案新翻薩婆多律。咒尸令乘只輪。一手執劍往殺彼人名為半尸。若乘兩輪兩手執劍。而往殺人名尸。更勘彼律。欲邪行中非時等。與前文複本地第八。對法等不同可知。言若自行欲若媒令他等者。薩婆多必由自身方成欲行。成實自作令他作併成邪行。今依此論同成實解。粗惡語中有十七句。總為八對。一對面不面對。二大眾幽處對。三實過不實對。四書表現相對。五自說他說對。六掉舉不靜對。七族身作業對。八自發他發對。貪慾中七攝受事十資身事如第二卷。景雲。魯達羅世界者。大自在天住處。毗瑟笯世界者。毗紐天處。既是外道計執。不得依二十八天求其處所。測云。魯達羅者名暴惡恥化。毗瑟笯者名為幻惑。並他化已下諸天是也。邪見中先辨差別后明廢立。

卷第六十

九門業中第五解輕重門。于中初明殺生輕重。后明餘九業道輕重。前中初總標列五種因

【現代漢語翻譯】 現代漢語譯本：如理分別是常漏心（始終泄露煩惱的心）。不如理分別超越常流而行，名為越漏行心（超越煩惱之流的心）。第四解方便中，文勢雖然兼明根本，然而意在說明方便，還是辨析十惡業道。方便殺中說『尸半等』，泰法師說：『有人想要殺人，用咒語使死屍生長，讓它去殺怨家，所以叫做尸。咒無頭尸，不發語言讓它去殺人，所以叫做半尸。』測法師說：『有人想要殺人，用咒語咒鬼讓鬼去殺他，或者讓屍體去殺眾生，所以叫做尸。或者用屍體的手足等去殺害有情，所以叫做半尸。』有法師說：『根據新翻譯的《薩婆多律》，咒屍體乘坐只輪，一手執劍去殺那人，叫做半尸。如果乘坐兩輪，兩手執劍而去殺人，叫做尸。』可以再去查勘那部律。欲邪行中，『非時等』，與前文《複本地》第八，以及《對法》等不同，可以瞭解。說到『若自行欲若媒令他等』，薩婆多部認為必須自身參與才能構成欲行，而成實宗認為自己做或教唆他人做都構成邪行。現在依據此論，同成實宗的解釋。粗惡語中有十七句，總共是八對。一對面或不面對，二在大眾中或幽靜處，三真實的過失或不真實的過失，四書面表達或口頭表達，五自己說或他人說，六掉舉（心神不定）或不靜（心神不寧），七涉及家族身世或個人行為，八自己發起或他人發起。貪慾中有七種攝受事，十種資身事，如第二卷所說。景法師說：『魯達羅世界』是大自在天（Maheśvara）的住處，『毗瑟笯世界』是毗紐天（Vishnu）的住處。既然是外道的計執，就不能按照二十八天的說法去尋找它們的處所。測法師說：『魯達羅』的意思是暴惡恥化，『毗瑟笯』的意思是幻惑。都是他化自在天（Paranirmita-vasavartin）以下的諸天。邪見中，先辨析差別，后說明廢立。 卷第六十 九門業中第五解輕重門。其中先說明殺生的輕重，后說明其餘九種業道的輕重。前面先總括列出五種因。

【English Translation】 English version: Rightful discrimination is the mind that constantly leaks (the mind that constantly leaks afflictions). Wrongful discrimination transcends the ordinary flow and is called the mind that transcends leaking conduct (the mind that transcends the flow of afflictions). In the fourth explanation of expedient means, although the text also clarifies the fundamental, the intention is to explain expedient means, and it still distinguishes the ten evil karmic paths. In the expedient means of killing, it says 'corpse, half, etc.' The Dharma Master Tai says: 'Someone wants to kill someone, uses a mantra to make the corpse grow, and let it kill the enemy, so it is called a corpse. Cursing a headless corpse, without uttering words, to let it kill others, so it is called a half corpse.' The Dharma Master Ce says: 'Someone wants to kill someone, uses a mantra to curse a ghost to let the ghost kill him, or let the corpse kill sentient beings, so it is called a corpse. Or using the corpse's hands, feet, etc. to kill sentient beings, so it is called a half corpse.' A Dharma Master says: 'According to the newly translated Sarvastivada Vinaya, cursing the corpse to ride a single wheel, holding a sword in one hand to kill that person, is called a half corpse. If riding two wheels, holding a sword in both hands to kill people, it is called a corpse.' You can further examine that Vinaya. In wrongful sexual conduct, 'untimely, etc.,' is different from the previous text, the eighth of 'Returning to the Original Ground,' and the Abhidharma, etc., which can be understood. Speaking of 'if one engages in sexual desire oneself or mediates for others, etc.,' the Sarvastivada school believes that one must participate oneself to constitute sexual conduct, while the Satyasiddhi school believes that doing it oneself or instigating others to do it constitutes wrongful conduct. Now, according to this treatise, it agrees with the Satyasiddhi school's explanation. There are seventeen sentences in harsh speech, totaling eight pairs. One is facing or not facing, two is in public or in a secluded place, three is a real fault or an unreal fault, four is written expression or verbal expression, five is self-speaking or other-speaking, six is agitation (restless mind) or non-tranquility (uneasy mind), seven involves family background or personal behavior, eight is self-initiated or other-initiated. In greed, there are seven things to be received and ten things to support oneself, as mentioned in the second volume. Dharma Master Jing says: 'Rudraloka' is the abode of Maheśvara (Great自在天), and 'Vishnuloka' is the abode of Vishnu (毗紐天). Since they are externalist's views, one cannot seek their abodes according to the twenty-eight heavens. Dharma Master Ce says: 'Rudra' means violent and shameful transformation, and 'Vishnu' means illusory bewilderment. They are all the heavens below Paranirmita-vasavartin (他化自在天). In wrong view, first distinguish the differences, then explain the abolition and establishment. Chapter Sixty In the Nine Gates of Karma, the fifth explains the Gate of Lightness and Heaviness. Among them, first explain the lightness and heaviness of killing, and then explain the lightness and heaviness of the remaining nine karmic paths. The former first summarizes and lists five causes.

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緣。二別解釋。釋中初就意樂以辨輕重。后辨餘四。于中初別明重。后總明輕。事猶是境。或有殺害人或人相者。泰基同云。謂羯剌藍等位墮胎亦名重殺生。此大乘亦犯波羅夷。諸部小乘除薩婆多。余皆不成波羅夷。以未人相故。基又云。人相謂非人變為人。意欲殺人。故殺此名重。次明餘九業道輕重。分二。初總標當說九業由事輕重。餘四重輕指同於殺。故不更說二次第別解。于中先別明重。后總翻顯其輕。言僧祇者僧伽言眾。今言僧祇即名眾物。聲囀如此。如言達磨名法。若言達彌即名有法。第六解增減門中。初明殺生增減四句。于中增長非作。亦作亦增長。二句名增。作不增長。不作不增長。二句名減。次類餘九業增減四句。于意三業道中無有第二增長非作句者。以貪瞋邪見對緣增長時即是作故。于彼初句作不增長時無有不思而作者。以貪瞋等與思相應要思方作。亦無他逼方起貪瞋諦法邪見。第七解瑜伽門。因果相應是瑜伽義。一一業道皆引三果。于中初辨殺生三果不同。后就九業但辨增上果。余之二果類同殺生。問此三果為一業果為別業果乎。解云。若薩婆多以方便業資根本業招異熟果。正以根本業招人等流果。以後起業資根本業得增上果。雖復相資有果而同根本業。得此三果故一業果。若經部解。由方便時

【現代漢語翻譯】 現代漢語譯本 緣。二、分別解釋。 解釋中，首先從意樂（動機）方面辨別輕重，然後辨別其餘四種（情況）。其中，首先明確說明重的，然後總括說明輕的。『事』仍然是境（對像）。或者有殺害人或人相（具有人相的眾生）的情況。泰基（唐代法相宗大德窺基）的《成唯識論述記》中說，所謂羯剌藍（受胎后第一週的胎兒）等階段的墮胎也稱為重殺生。這在大乘佛教中也犯波羅夷（斷頭罪，最重的罪）。各部派的小乘佛教，除了薩婆多部（說一切有部），其餘都不能構成波羅夷罪，因為還沒有形成人相的緣故。窺基又說，『人相』是指非人變成人，意圖殺人，因此殺害這種眾生稱為重罪。 其次說明其餘九種業道的輕重，分為兩部分。首先總標將要說的九種業道，由『事』（對像）的輕重來決定。其餘四種（偷盜、邪淫、妄語、飲酒）的輕重與殺生相同，因此不再重複說明。其次是次第分別解釋，其中先分別說明重的，然後總括反過來顯示其輕的。 所說的『僧祇』，僧伽（Samgha）意為『眾』，現在說的『僧祇』，就是指『眾物』。語音的轉變是這樣的，例如說『達磨』（Dharma）意為『法』，如果說『達彌』（Dharmi）就是指『有法』。 第六、解釋增減門，首先說明殺生增減的四種情況。其中，『增長非作』（增長但沒有實際去做），『亦作亦增長』（做了也增長）這兩種情況稱為『增』。『作不增長』（做了但不增長），『不作不增長』（不做也不增長）這兩種情況稱為『減』。 其次，以此類推其餘九種業增減的四種情況。在意（念）的三種業道中，沒有第二種『增長非作』的情況，因為貪、嗔、邪見對境增長時，就是實際的『作』。在第一種『作不增長』的情況中，沒有不經過思考而做的，因為貪、嗔等與思相應，一定要經過思考才能產生。也沒有受到他人逼迫才產生貪、嗔、諦法（真實之法）、邪見的情況。 第七、解釋瑜伽門。因果相應就是瑜伽的含義。每一種業道都會引生三種果報。其中，首先辨別殺生的三種果報的不同，然後就其餘九種業道只辨別增上果，其餘兩種果報與殺生類似。 問：這三種果報是一個業的果報，還是不同業的果報呢？ 解答：如果按照薩婆多部（說一切有部）的觀點，以方便業（準備行為）資助根本業（實際行為），招感異熟果（成熟的果報）；正是以根本業招感人等流果（與人相似的果報）；以後起業（事後行為）資助根本業，得到增上果（環境影響的果報）。雖然互相資助，但果報與根本業相同，因此是一個業的果報。如果按照經部的解釋，由於方便的時候

【English Translation】 English version On 'cause'. 2. Separate explanations. In the explanations, first, distinguish between the severity of actions based on intention (motivation), and then distinguish the remaining four (circumstances). Among these, first, clearly explain the heavy ones, and then summarize the light ones. 'Event' is still the object (target). Or there may be cases of killing a person or a being with human characteristics (human form). Taiki (Kuei-chi, a prominent figure in the Faxiang school during the Tang Dynasty) in his 'Commentary on the Vijnaptimatrata-siddhi-sastra' says that abortion at the stage of Kalala (the first week of embryonic development) is also called a heavy act of killing. This constitutes a Parajika (defeat, the heaviest offense) in Mahayana Buddhism. In the Hinayana schools, except for the Sarvastivada school, the others do not consider it a Parajika because the human form has not yet been formed. Kuei-chi also says that 'human form' refers to a non-human transforming into a human, with the intention to kill. Therefore, killing such a being is called a heavy offense. Next, explain the severity of the remaining nine paths of action, divided into two parts. First, generally state that the nine paths of action to be discussed are determined by the severity of the 'event' (object). The severity of the remaining four (stealing, sexual misconduct, lying, and drinking alcohol) is the same as killing, so it will not be repeated. Second, explain them separately in order, first explaining the heavy ones separately, and then summarizing and reversing to show the light ones. The term 'Samghi' (Sengqi) means 'assembly'. The 'Samghi' we are talking about now refers to 'property of the assembly'. The phonetic transformation is like this: for example, 'Dharma' (Damo) means 'law', and if you say 'Dharmi' (Dami), it means 'possessing the law'. Sixth, explain the aspect of increase and decrease, first explaining the four situations of increase and decrease in killing. Among them, 'increase without action' (increase but without actually doing it), 'both action and increase' (doing it and also increasing) are called 'increase'. 'Action without increase' (doing it but not increasing), 'no action without increase' (not doing it and not increasing) are called 'decrease'. Second, by analogy, the four situations of increase and decrease in the remaining nine actions. In the three paths of mental action, there is no second situation of 'increase without action', because when greed, hatred, and wrong views increase towards an object, it is the actual 'action'. In the first situation of 'action without increase', there is no action without thought, because greed, hatred, etc., are associated with thought, and must be done through thought. There is also no situation where greed, hatred, true Dharma (truth), and wrong views arise under the coercion of others. Seventh, explain the aspect of Yoga. The correspondence of cause and effect is the meaning of Yoga. Each path of action leads to three kinds of consequences. Among them, first, distinguish the differences in the three consequences of killing, and then only distinguish the Adhipati-phala (dominating result) for the remaining nine paths of action, and the other two consequences are similar to killing. Question: Are these three consequences the consequences of one action, or the consequences of different actions? Answer: According to the view of the Sarvastivada school, the preparatory action (upaya-karma) supports the fundamental action (mula-karma), which causes the Vipaka-phala (result of maturation); it is precisely the fundamental action that causes the Purusa-kara-phala (result similar to the agent); the subsequent action (pascat-karma) supports the fundamental action, and obtains the Adhipati-phala (dominating result). Although they support each other, the consequences are the same as the fundamental action, so it is the consequence of one action. According to the explanation of the Sautrantika school, due to the time of preparation

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正苦有情故。還於地獄受苦受果。由根本業正斷他命故。得人中短命之果。由後起業壞他光澤故。得增上果。所以三業各得一果。但以前後業從根本業。故云一業得三種。今依大乘一業道種中各有三種用別生一果故。一業道能生三果。下辨九業可引對法。第八解引果生。即從三不善根引業道起名引果生。于中初問后答。答中有其八段。以合三語故。或有妄計以其父母等擲置火中等者。西有一國共製法。或父母眷屬老年將死將安火坑或置曠野。如是等類是癡所起。祠支者祠法取然。具者祠具。須即以為排程等。或憎彼故以彼妻妾令他毀辱等者。即名似欲行。不名身為究竟。亦發無作故。或復為牛或為祠具者。外道計劫初時眾生所食自然。至劫減時地味減。眾生餓饑。諸天憐哀。化作牛身。與眾生耕。眾生得活。天恩既重。為妄語無罪。今西方以牛屎尿為凈。以是天故。如此妄語。是故癡生。或為祠天求諸祠具故妄語無罪。亦從癡生。第九明抉擇。文中有八。初明究竟。瞋恚業道瞋為究竟。及貪業貪為究竟者。若薩婆多一剎那貪有二種。一根二業。根能生業故由貪根貪業究竟。若成實思前貪非業。思后貪通根業故。由思前貪思后貪令究。今依大乘。景述兩解。一云。即一念中義說根道。能生是根暢思名道根究竟。義同薩婆

【現代漢語翻譯】 現代漢語譯本 因為眾生有痛苦，所以會在地獄中承受痛苦和果報。由於根本的惡業是斷他人性命，所以會得到人中短命的果報。由於後起的惡業是損害他人的光澤，所以會得到增上果。因此，身、口、意三業各自得到一種果報。但因為前後的業都從根本的業而來，所以說一個業得到三種果報。現在依照大乘佛教的觀點，一個業道種子中各有三種作用，分別產生一種果報，所以一個業道能夠產生三種果報。下面辨析九種業，可以引用《對法論》。 第八，解釋引果的產生。就是從三種不善根（貪、嗔、癡）引發的業道，稱為引果生。其中先提問，后回答。回答中包含八個部分，因為包含了三種語言（身語、口語、意語）。或者有人錯誤地認為把父母等扔進火中等行為是合理的。西方有一個國家共同制定法律，或者父母眷屬年老將死時，將他們安置在火坑中或丟棄在曠野里。這些行為都是由愚癡引起的。『祠支』是指祭祀的方法和取火的方式，『具』是指祭祀的器具，需要立刻準備和排程等等。或者憎恨某人，讓他的妻妾被他人侮辱等等，這叫做相似的欲行，不能算是真正的性行為，但也會產生無作（一種業力）。 或者說，爲了牛或者爲了祭祀的器具而妄語。外道認為劫初的時候，眾生食用自然生長的食物。到了劫衰減的時候，地味減少，眾生飢餓。諸天憐憫，化作牛身，幫助眾生耕種，眾生得以存活。因為天恩深重，所以妄語也沒有罪過。現在西方人認為牛的糞便和尿液是乾淨的，因為牛是天神。這樣的妄語，都是因為愚癡而產生。或者爲了祭祀天神而尋求各種祭祀器具，所以妄語也沒有罪過，這也是從愚癡產生的。 第九，闡明抉擇。文中包含八個部分。首先闡明究竟。嗔恚的業道以嗔恚為究竟，貪婪的業道以貪婪為究竟。如果按照薩婆多部的觀點，一個剎那的貪念有兩種：根和業。根能夠產生業，所以由貪根導致貪業的究竟。如果按照成實宗的觀點，之前的貪念不是業，之後的貪念貫通根和業，所以由之前的貪念和之後的貪念導致究竟。現在依照大乘佛教的觀點，景述有兩種解釋。一種說法是，在一念之中，從意義上說，能生的是根，暢通思慮的是道，根的究竟，意義與薩婆多部相同。

【English Translation】 English version Because sentient beings experience suffering, they endure pain and consequences in hell. Due to the fundamental karma of directly taking the lives of others, one obtains the result of a short lifespan in human existence. Due to the subsequent karma of damaging others' radiance, one obtains an augmenting result. Therefore, the three karmas of body, speech, and mind each yield one result. However, because the preceding and subsequent karmas originate from the fundamental karma, it is said that one karma yields three results. Now, according to the Mahayana perspective, within each seed of a karmic path, there are three distinct functions that separately produce one result, thus one karmic path can generate three results. The following analysis of the nine karmas can be referenced in the Abhidharma. Eighth, explaining the arising of the 'drawing result' (引果生, yǐn guǒ shēng). This refers to the karmic path arising from the three unwholesome roots (greed, hatred, and delusion), which is called 'drawing result arising'. Within this, there is first a question and then an answer. The answer contains eight sections, because it encompasses the three languages (body language, verbal language, and mental language). Or some may mistakenly believe that throwing parents into fire is justifiable. In some western countries, there is a common law that when parents or relatives are old and near death, they are placed in fire pits or abandoned in the wilderness. Such actions arise from delusion. 'Sacrificial implements' (祠支, cí zhī) refers to the methods of sacrifice and obtaining fire, and 'implements' (具, jù) refers to the sacrificial tools, which need to be prepared and arranged immediately. Or hating someone and causing their wives and concubines to be humiliated by others is called a similar act of desire, but it is not considered ultimate sexual conduct, although it still generates 'non-action' (無作, wú zuò) [a kind of karmic force]. Or, lying for the sake of cows or sacrificial implements. Heterodox schools believe that at the beginning of the kalpa (劫, jié), beings ate naturally growing food. When the kalpa declined, the earth's essence diminished, and beings became hungry. The devas (諸天, zhū tiān) took pity and transformed into cows to help beings cultivate the land, allowing them to survive. Because the devas' kindness was profound, lying was considered blameless. Now, in the West, cow dung and urine are considered pure because the cow is a deva. Such lies arise from delusion. Or, lying to seek various sacrificial implements for worshipping the devas is also considered blameless, and this also arises from delusion. Ninth, clarifying determination. The text contains eight sections. First, clarifying the ultimate. The karmic path of anger has anger as its ultimate, and the karmic path of greed has greed as its ultimate. According to the Sarvastivada (薩婆多, Sà pó duō) school, a moment of greed has two aspects: root and karma. The root can generate karma, so the ultimate of greedy karma is caused by the root of greed. According to the Satyasiddhi (成實, Chéng shí) school, the preceding greed is not karma, and the subsequent greed connects both root and karma, so the ultimate is caused by the preceding and subsequent greed. Now, according to the Mahayana perspective, Jing Shu has two explanations. One explanation is that within a single thought, in terms of meaning, that which can generate is the root, and that which smoothly contemplates is the path, and the ultimate of the root has the same meaning as the Sarvastivada school.

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多。二云。用後方便究竟。於前令究竟義似成實。測同初說。備同后說。二明所起之處。景雲。殺生等六業有情處起者。從強處說。實粗語瞋恚通於非情處起。綺語名身處起者。通取情非情法名字而發綺語。此獨頭綺語依名身發。若取即前三語相應綺語。亦依情非情處起。基云。不與取貪慾資財處起者。謂縱盜他有情亦名資財。邪見諸行處起者。謂一解。云唯緣苦集諦者。通行五門。故增上者名諸行處。不取滅道。又解。唯立三諦除滅諦。以從多故。或可四諦併名諸行。心之相分變故。三明圓滿。先總舉徴列后別解。別解中初解自性過。于中就思辨前七業道體故。后三業道暢同時思名業道。是不善名自性過。次解因緣過。即前果業道之體。由增上貪等所生名因緣過。下解涂染過。于中初立宗。二徴釋所以。釋中有二。初約觸罪后明轉變。前中有二。一法二喻。法中意謂。如殺前生對究竟時。彼雖無念令他得罪。然由所殺受苦威力令彼能殺思果成其增上根本業道。故名涂染。喻中如有火珠待日光照即出火。故名為日珠。下明轉變義。先法后喻。法中意謂。如遣一使外國人殺殺究竟時。彼此雖不相知。然由彼處受苦究竟命終威力。令此能遣思成極重增上業道。更不增別法體。此義大好。大卻妨難。舊來漢僧斟酌有云。要得

報知方熏成種名為得罪等。皆不稱理。喻中所說如四大種。由過去果威勢之力。令四大種堅濕暖動增上成。離地等外更不別增堅濕等事。如是離思無別殺等。即發業加行思種為他苦生故。此種轉變剎那剎那新生惡戒無表。由彼威力法爾發起名為涂染。娑梨藥迦者。景雲。此處無名可翻故存梵音。泰基同云此翻族村。測云。梵語梨迦云族性。如是涂染不在小乘大乘始有。四明定不定。言如先所說作及增長業者。前第六門四句中。唯彼俱句作亦增長是其定業。余之三句是不定業。故今偏牒彼俱句來。若先所說至名定受業等者。牒前第五門。一由故意。二由方便。三由無治。四由邪執。五由其事。與此相違名不定受。復有四業等者。景雲。此當譬喻師八業。不同薩婆多五業等。決定受業有二。一者報定就位不定。如是之業在凡時造。或在凡身聖或無學身。隨於何身緣合必受。二者受時位定報則不定。凡時造業。或二定時經。或時入聖有學身受。若得無學轉依之後畢不受。今言羅漢不善決定受業皆輕苦所逼名報熟者。即是報定位不定業。由此羅漢猶受別報苦受。言若已轉依等者。即是報不定位定之業。羅漢不受。基云。明大乘但說四業也。此中多說。一云。謂先生此生凡位作不善業。此是決定業故。得羅漢時受少輕苦。故名果

報已熟。已得轉依有餘涅槃故。一切不善決定業受。異熟果皆不受。唯受少輕便酬。此是前不善勢分粗重令報受起。非不善業現在故。問此是決定業何故羅漢轉輕受耶。答佛依未解脫身凡夫建立定業。非得解脫者身建立定業。此可轉輕受故。二云。轉依者謂入無餘涅槃。種子無故。一切不受。依未入無餘涅槃建立定業。入無餘涅槃名解脫相續。然阿羅漢入有餘涅槃亦名未解脫。故受輕業。又解。得有餘涅槃已。今有勢分故。現在受小輕苦。其果報種子永斷故。于未來一切不受。此意如此。又解。勝業猶在凡。或有學位少報苦逼故。便名已熟。從果為名故言。羅漢以於今身得無學故。若得金剛道后一切不受報果種子無故。羅漢身中有蛇哳等者。此是施報與等流果非今異熟果。得第三果已去已盡故。圓滿處故言轉依。五明一時牽搦。當言二業。謂如人言盜牽取一雞。欲牽盜取是第一盜思。即于牽時更起一思我當搦殺。是第二思殺。若時起牽盜思。爾時不起搦思。若時起搦彼殺思。爾時不牽。以速疾轉故。生增上慢非一時。謂一時實有二時思別。當言二業道別。六明三時報業。于中初明三緣成現法受。后明業力有多少。前中先善後惡。前中景雲。由廣大。謂慈無諍滅定見道無學。五因之外更加及佛為首大苾芻僧。此舉佛為首

取其佛眾。前之四因據各別為因。第五佛眾總取為因。然外道眾有九十五種。各言我師第一眾最清凈。今舉佛取眾為簡余也。二思廣大。謂於前五種用凈心行施。三相續清凈。謂於前生三業清凈不障他施。今時行施無有施障。三因具足彼果定現受。即此現受之業。亦感生后二報。測云。具前三因。即成三時報業。下明翻前明不善現業。即於前由行不善。思障行施成就不善。為現報業。次明業力有多少。先法后喻。法中有唯得現。有得現生。有現生及后三時之報。有業雖得生報。有得生後有唯招后。文略不論。次舉三喻況之可解。然此所明不同小論。謂若薩婆多業唯受一眾同分。故作五逆人。於一劫中但受無間果。于中重業招于總報余得別報。正量部解具作五逆。於五劫中次第各受一劫。依成實論具五無間共招五劫。異熟非別別感。雖招五劫從初得名。故名生報。今大乘一剎那業具三功能。若起現報名現受業。若感生報名生受業。后業受亦爾。雖感三時從初熟位判三業不亂。七明感果多少。及以斷除惡趣業。預流已斷者。據實亦斷招善趣業。如北洲等。今約全斷故略不說。問若諸異生遣他行殺。未殺之時能遣之人望已后正殺。所殺成業道不。答準于藏論不成業道。今依大乘雖復入聖而有業種。故得業道。或可已入聖故。

【現代漢語翻譯】 現代漢語譯本 收取佛陀的僧眾。之前的四種原因各自作為單獨的原因。第五種，佛陀的僧眾，被總括地視為一個原因。然而，外道有九十五種之多，各自聲稱自己的導師的僧眾是第一，最為清凈的。現在舉出佛陀的僧眾，是爲了簡別其餘的僧眾。第二是思惟廣大。指的是用清凈的心對前述五種對像施行佈施。第三是相續清凈。指的是前生的身、口、意三業清凈，不障礙他人的佈施。現在施行佈施，沒有佈施的障礙。這三種原因具備，那麼果報必定顯現並被領受。即此現世領受的業，也會感生後世的兩種果報。測師說，具備前述三種原因，就形成了三時的果報之業。下面闡明與之前相反的情況，即不善的現行業。指的是由於之前做了不善之事，思惟障礙了施行佈施，從而成就了不善之業，成為現報之業。接下來闡明業力的多少。先說法，後用比喻。法中有唯得現報的，有得現生報的，有得現生及后三時之報的。有的業雖然得到生報，有的得到生后報，有的唯招后報。文略，不論述。接下來舉出三個比喻來比況，可以理解。然而，這裡所闡明的與小乘論不同。小乘論認為，薩婆多部的業只受一種眾生的同分果報。所以，造作五逆罪的人，在一劫中只受無間地獄的果報。其中，重業招感總報，其餘的得到別報。正量部的解釋是，具足造作五逆罪，在五個劫中依次各自受一個劫的果報。依據成實論，具足五無間罪共同招感五個劫的果報，異熟果不是分別感生的。雖然招感五個劫的果報，但從最初得到果報時就命名，所以名為生報。現在大乘認為，一個剎那的業具足三種功能。如果發起現報，就名為現受業；如果感得生報，就名為生受業；后業的領受也是如此。雖然感得三時的果報，但從最初成熟的階段來判斷三種業，不會錯亂。第七是闡明感果的多少，以及斷除惡趣之業。預流果（Srota-āpanna，入流者）已經斷除惡趣之業。根據實際情況，也斷除了招感善趣之業，如北俱盧洲等。現在是就完全斷除而言，所以略而不說。問：如果諸位異生（Pṛthag-jana，凡夫）派遣他人去殺人，在未殺之時，能派遣之人期望之後真正殺人，所殺之人成就業道嗎？答：按照藏論，不成就業道。現在依據大乘，即使已經入聖，仍然有業的種子，所以能得到業道。或者可以認為，已經入聖了。

【English Translation】 English version Taking the Buddha's Sangha (Buddhist monastic community). The previous four causes are each considered as separate causes. The fifth, the Buddha's Sangha, is collectively taken as a cause. However, there are ninety-five types of non-Buddhist sects, each claiming that their teacher's Sangha is the foremost and purest. Now, citing the Buddha's Sangha is to distinguish it from the rest. Second is vast contemplation. This refers to performing generosity with a pure mind towards the aforementioned five objects. Third is continuous purity. This refers to the purity of body, speech, and mind in previous lives, not obstructing others' generosity. Now, performing generosity without any obstacles to giving. With these three causes complete, the result will definitely manifest and be received. This present-life karma that is received will also cause two types of retribution in future lives. The master says that with the aforementioned three causes complete, it forms karma that ripens in three times. The following explains the opposite of the previous, which is unwholesome karma manifesting in the present. This refers to the fact that due to doing unwholesome deeds in the past, contemplation obstructs the performance of generosity, thus accomplishing unwholesome karma, which becomes present retribution. Next, it explains the amount of karmic force. First, the Dharma (teachings), then a metaphor. Among the Dharma, there are those that only receive present retribution, those that receive retribution in the next life, and those that receive retribution in the present life and the three times thereafter. Some karma, although it receives retribution in the next life, some receive retribution after the next life, and some only invite retribution thereafter. The text is brief and does not discuss it. Next, three metaphors are given to illustrate, which can be understood. However, what is explained here is different from the Hinayana (smaller vehicle) treatises. Hinayana treatises believe that the Sarvastivada (a school of early Buddhism) school's karma only receives a common share of retribution from one being. Therefore, a person who commits the five heinous crimes only receives the retribution of Avici Hell (the lowest level of hell) for one kalpa (an immense period of time). Among them, heavy karma invites general retribution, and the rest receive separate retribution. The Vaibhashika (another school of early Buddhism) school explains that one who has fully committed the five heinous crimes will successively receive the retribution of one kalpa each in five kalpas. According to the Tattvasiddhi Shastra (an important Buddhist text), the five heinous crimes together invite the retribution of five kalpas, and the Vipaka (result) is not separately caused. Although it invites the retribution of five kalpas, it is named from the time it first receives retribution, so it is called retribution in the next life. Now, Mahayana (the great vehicle) believes that the karma of one moment has three functions. If it initiates present retribution, it is called present-receiving karma; if it causes retribution in the next life, it is called next-life-receiving karma; the reception of later karma is also the same. Although it causes retribution in three times, the three types of karma are judged from the initial stage of ripening and will not be confused. Seventh is explaining the amount of retribution received, as well as cutting off the karma of evil destinies. A Srota-āpanna (stream-enterer) has already cut off the karma of evil destinies. According to the actual situation, it has also cut off the karma of inviting good destinies, such as Uttarakuru (a mythical northern continent). Now, it is said to be completely cut off, so it is omitted. Question: If ordinary beings (Pṛthag-jana) send others to kill, and before the killing, the one who sends expects the killing to actually happen later, does the killing person accomplish the path of karma? Answer: According to the Abhidharma-kosa (a major Buddhist text), it does not accomplish the path of karma. Now, according to Mahayana, even if one has already entered the path of a sage, there are still seeds of karma, so one can obtain the path of karma. Or it can be considered that one has already entered the path of a sage.

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雖殺生已不成業道。三藏判云。后解為勝。言若已證入清意樂地菩薩一切不善業皆畢竟斷等者。初地已見斷惡業一切皆斷。若修所斷上中惡業。于見道時永伏不起。七地已來下品修惑相應思業。為利他故要知方起故。又解。七地已前以不繫業往于惡趣利益有情。論主偏就係業。故云皆斷。八明業業道相。思是業非業道等者。備云。前云思上假說三業。然即思可亦業道。何故此中業非道耶解云。前約真實理。謂善不善能得可愛不可愛等道果。故彼業即道也。今約世俗門故說非業道。基云。游履名道思即非道。能得果故名為果。道思亦是道故前言。意表業。即體是思。思於此中如何非道。下結不現。上來抉擇九門業訖。下以頌結。一自性相。二廣。三略。四方便。五輕重。六增減。七瑜伽。八引果生。九抉擇。自下第三解生雜染。于中先結前生后。正抉擇分之為四。初明十一種生。二舉經解釋。三約十二緣起明生雜染。四重舉經解釋。初段文云十一生者。景雲。一一向樂者。謂下三禪。二一向苦者地獄。三雜苦樂者。謂六天人鬼畜生。四不苦樂者四禪已上。五者欲界異生。六者八地已上。七者謂上界異生。已離欲染名為清凈體。是凡夫名不清凈。八者生在欲界名不清凈。以有涅槃法有暇處生便名清凈。九者清凈不清凈處生

【現代漢語翻譯】 雖殺生已不成業道（karma path）。三藏（Tripitaka）判云：『后解為勝。』言若已證入清意樂地菩薩一切不善業皆畢竟斷等者，初地（first bhumi）已見斷惡業一切皆斷。若修所斷上中惡業，于見道時永伏不起。七地（seventh bhumi）已來下品修惑相應思業，為利他故要知方起故。又解：七地已前以不繫業往于惡趣利益有情。論主偏就係業，故云皆斷。八明業業道相。思是業非業道等者，備云：前云思上假說三業，然即思可亦業道。何故此中業非道耶？解云：前約真實理，謂善不善能得可愛不可愛等道果，故彼業即道也。今約世俗門故說非業道。基云：游履名道思即非道。能得果故名為果。道思亦是道故前言。意表業，即體是思。思於此中如何非道？下結不現。上來抉擇九門業訖。下以頌結。一自性相。二廣。三略。四方便。五輕重。六增減。七瑜伽。八引果生。九抉擇。自下第三解生雜染。于中先結前生后。正抉擇分之為四。初明十一種生。二舉經解釋。三約十二緣起明生雜染。四重舉經解釋。初段文云十一生者。景雲：一一向樂者，謂下三禪。二一向苦者地獄。三雜苦樂者，謂六天人鬼畜生。四不苦樂者四禪已上。五者欲界異生。六者八地已上。七者謂上界異生。已離欲染名為清凈體。是凡夫名不清凈。八者生在欲界名不清凈。以有涅槃法有暇處生便名清凈。九者清凈不清凈處生

【English Translation】 Even though killing is no longer a path of karma. The Tripitaka judges: 'The later interpretation is superior.' It says that if a Bodhisattva who has attained the Pure Intention Ground has completely cut off all unwholesome karma, then all evil karma that is seen and severed in the first bhumi (first ground) is completely cut off. If the superior and intermediate evil karma that is severed through cultivation arises, it will be permanently subdued and not arise during the path of seeing. The karma of thought corresponding to the lower-grade delusions of cultivation from the seventh bhumi (seventh ground) onwards arises only when it is known to be for the benefit of others. Another explanation: before the seventh bhumi, one goes to the evil realms with unattached karma to benefit sentient beings. The author of the treatise focuses on attached karma, hence the statement that all is cut off. Eight, explaining the characteristics of karma and the path of karma. Thinking is karma but not the path of karma, etc., it is fully stated: Previously it was said that thought is falsely called the three karmas, but thought itself can also be the path of karma. Why is karma not the path here? The explanation is: Previously, it was based on the true principle, that good and unwholesome can attain desirable and undesirable fruits of the path, therefore that karma is the path. Now, it is said to be not the path of karma because it is based on the worldly perspective. Ji says: Traveling is called the path, but thought is not the path. Being able to attain the fruit is called the fruit. Thought of the path is also the path, hence the previous statement. Intention represents karma, and its essence is thought. How is thought not the path here? The conclusion below is not apparent. Above, the nine aspects of karma have been determined. Below, it is concluded with a verse. One, the characteristic of self-nature. Two, extensive. Three, concise. Four, expedient. Five, light and heavy. Six, increase and decrease. Seven, yoga. Eight, leading to the arising of fruit. Nine, determination. From here onwards, the third explains the defilement of arising. Among them, first conclude the previous arising and then the subsequent. The correct determination is divided into four. First, explain the eleven kinds of arising. Second, explain by citing scriptures. Third, explain the defilement of arising based on the twelve links of dependent origination. Fourth, explain again by citing scriptures. The text of the first section says that there are eleven kinds of arising. Jing says: One, those who are always happy, referring to the lower three dhyanas (meditative states). Two, those who are always suffering, referring to hell. Three, those who have mixed suffering and happiness, referring to the six heavens, humans, ghosts, and animals. Four, those who have neither suffering nor happiness, referring to the four dhyanas and above. Five, those who are different beings in the desire realm. Six, those who are above the eighth bhumi. Seven, those who are different beings in the upper realm. Having left desire and defilement is called a pure body. Being an ordinary person is called impure. Eight, being born in the desire realm is called impure. Because there is the Dharma of Nirvana and leisure, being born in a place with leisure is called pure. Nine, being born in a place that is both pure and impure.

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。前第七就體。此第九約處以明以此為異。第十第十一可知。泰云。欲界有一分諸天及色無色界三地。名一向樂生。欲界一分天及人鬼畜生具受若樂報名雜生。基云。前七約生自體。后九約處為言。同景。又解。七者離染故名清凈。異生故名不清凈。約生對涅槃等為句故。第九者體離染故名清凈。此處不得見諦故名不清凈處生對有暇處為句故。第二舉經釋中有四。初明攝受苦集。增羯吒斯恒受血滴者。猶當攝論汝等長夜增益貪愛恒受血滴。若爾直言貪愛。自得何須言羯吒斯耶。解云。羯吒斯者是梵語。此間無名可翻。故存梵本。貪愛者此間名。梵語自別。今言羯吒斯謂貪愛者。據體同相即名異相。顯貪愛是此間名。梵語亦是羯吒斯。別有梵語。此言顯示攝受集諦者貪愛也。二明五種非狂似狂。解支節者西國欲燒死屍。要須僱人解其支節。以易燒故。下言補羯娑者此即人也。三明流轉。有十二頌。于中初有七頌明果流轉。次有一頌明流轉因。次有三頌半明流轉過患以嘆其惑。後有二句總結勸知。四明斗諍劫中有其四過八不相數。第三約十二緣起明生雜染。中有三。初約五相明十二支。次通經異說。后明緣起有四次第。初舉五相分別無明。餘十一支總類不解。解相門中有八種相。並舉果以顯之。自性總相如前已說者。取說

【現代漢語翻譯】 現代漢語譯本 前第七就體。此第九約處以明以此為異。第十第十一可知。泰云：『欲界有一分諸天及色無**三地，名一向樂生。欲界一分天及人鬼畜生具受若樂報名雜生。』基云：『前七約生自體，后九約處為言。』同景又解：『七者離染故名清凈，異生故名不清凈。約生對涅槃等為句故。第九者體離染故名清凈，此處不得見諦故名不清凈處生對有暇處為句故。』 第二舉經釋中有四。初明攝受苦集。『增羯吒斯（梵語，含義不明）恒受血滴』者，猶當攝論『汝等長夜增益貪愛恒受血滴』。若爾直言貪愛，自得何須言羯吒斯耶？解云：『羯吒斯者是梵語，此間無名可翻，故存梵本。貪愛者此間名，梵語自別。今言羯吒斯謂貪愛者，據體同相即名異相。顯貪愛是此間名，梵語亦是羯吒斯。別有梵語。』此言顯示攝受集諦者貪愛也。二明五種非狂似狂。解支節者，西國欲燒死屍，要須僱人解其支節，以易燒故。下言補羯娑（人名）者，此即人也。三明流轉。有十二頌。于中初有七頌明果流轉。次有一頌明流轉因。次有三頌半明流轉過患以嘆其惑。後有二句總結勸知。四明斗諍劫中有其四過八不相數。 第三約十二緣起明生雜染。中有三。初約五相明十二支。次通經異說。后明緣起有四次第。初舉五相分別無明。餘十一支總類不解。解相門中有八種相，並舉果以顯之。自性總相如前已說者，取說

【English Translation】 English version The former seventh concerns the substance itself. The ninth uses location to clarify this difference. The tenth and eleventh are understandable. Tai says: 'In the desire realm, there is a portion of gods and the three realms without form, called exclusively joyful birth. A portion of gods, humans, ghosts, and animals in the desire realm experience both joy and suffering, called mixed birth.' Ji says: 'The former seven concern the substance of birth itself, while the latter nine speak in terms of location.' Tongjing also explains: 'The seven are called pure because they are free from defilement, and impure because they are different births. This is phrased in relation to Nirvana, etc. The ninth is called pure because its substance is free from defilement, and impure because one cannot attain insight here. This is phrased in relation to fortunate rebirths.' The second explanation from the sutra has four parts. First, it clarifies the acceptance of suffering and accumulation. 'Increasing karshapanas (Sanskrit term, meaning unclear) constantly receiving blood drops' is like the Samgraha Sutra saying, 'You constantly increase greed and attachment, constantly receiving blood drops.' If so, if you directly say greed and attachment, why is it necessary to say karshapanas? The explanation says: 'Karshapanas is a Sanskrit term, and there is no name to translate it here, so the Sanskrit original is retained. Greed and attachment are the names here, and the Sanskrit is different. Now, saying karshapanas means greed and attachment, according to the substance, they are the same, but the names are different. It shows that greed and attachment are the names here, and the Sanskrit is also karshapanas. There is a separate Sanskrit term.' This statement shows that accepting the accumulation of suffering is greed and attachment. Second, it clarifies the five types of non-madness resembling madness. 'Dissecting limbs' refers to the Western custom of hiring people to dissect the limbs of corpses to make them easier to burn. The following term 'pukkasa (person's name)' refers to this person. Third, it clarifies transmigration. There are twelve verses. Among them, the first seven verses clarify the transmigration of results. The next verse clarifies the cause of transmigration. The next three and a half verses clarify the faults of transmigration to lament their delusion. The last two sentences summarize and encourage knowledge. Fourth, it clarifies that there are four faults and eight uncountable things in the age of strife. Third, it clarifies the defilement of birth in relation to the twelve links of dependent origination. There are three parts. First, it clarifies the twelve links in terms of five aspects. Second, it connects different explanations from the sutras. Third, it clarifies that there are four sequences of dependent origination. First, it explains ignorance in terms of five aspects. The remaining eleven links are generally not understood. The explanation of the aspect door has eight aspects, and it illustrates them with results. The nature and general aspect have been explained before, taking the explanation

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前際無智等十九無智。差別有九。一種子。二現行。三相應。四不共。五蔽伏心性。即前相應不共等四障蔽善心。六發業則不共無明。七不染則是法執無明。八離恥羞即前種子等離羞恥發起惡行。九堅固謂無性有情。就解業中有三。初約十一義辨無明業。次約十種人辨無明業。后辨無明於五處障礙。初中十一則為五對。一者不現見現見對。過未名不現見。現在名現見。二者劣中勝劣對。謂欲色無色界。三者利益不利益對。謂無罪有罪。四者真邪對。三寶名真。計自在天等名為邪。五者因果對。謂苦集是生死因果。滅道是涅槃因果。有釋此為十義。即下十癡所緣之境也。謂缺減者境名不現見。乃至第十現見者境名因果義。次約十人辨無明業。尋文可解。下辨無明於五處障礙以為其業。五處雖別略判為二。前三障聖后二障凡。一能障礙真實智喜者。障初見道。以二乘之人初證聖時雖有勝劣。同生歡喜故。二能障礙煩惱滅得者。此障斷德。三障聖道成滿者。謂障修道無學道二障於世間勝利。無明法中初約四義以辨。后約三界以辨。前中一墮無明趣無餘三。謂無明種子。二有前二義。謂無明趣及所嬈。謂現在起無明。不發身語而生羞恥三能發業。於前二上如無明所垢。第四發業又不羞恥。即名所媚。由前三種墮無明趣不名癡人

【現代漢語翻譯】 現代漢語譯本 前際無智等十九種無智（不知道過去的事情等十九種無知）。差別有九種：第一是種子（潛在的無知），第二是現行（正在發生的無知），第三是相應（與煩惱相應的無知），第四是不共（獨特的無知），第五是蔽伏心性（障蔽善良心性），也就是前面所說的相應、不共等四種障蔽善良的心。第六是發業（引發行為），指不共無明（獨特的無知）。第七是不染（不被污染），指法執無明（對佛法的執著產生的無知）。第八是離恥羞（沒有羞恥心），指前面的種子等，因為沒有羞恥心而發起惡行。第九是堅固（頑固），指沒有佛性的人。 關於解脫業障，有三種方式：首先，從十一個方面辨別無明業（由無知產生的行為）；其次，從十種人辨別無明業；最後，辨別無明在五個方面的障礙。 首先，從十一個方面來說，可以分為五對：第一對是不現見和現見（看不見的和看得見的），過去和未來叫做不現見，現在叫做現見。第二對是劣、中、勝劣（低劣、中等、殊勝的低劣），指欲界、色界沒有**。第三對是利益和不利益（有益的和無益的），指無罪和有罪。第四對是真和邪（真實的和虛假的），三寶（佛、法、僧）叫做真，認為自在天等是真叫做邪。第五對是因和果（原因和結果），苦和集是生死的因果，滅和道是涅槃的因果。有人解釋這是十個方面，也就是下面所說的十種愚癡所緣的境界。所謂缺減的境界叫做不現見，乃至第十種現見的境界叫做因果的意義。 其次，從十種人辨別無明業，檢視原文就可以理解。下面辨別無明在五個方面的障礙，以此作為它的業。五個方面雖然不同，但大致可以分為兩類：前三個障礙聖人，后兩個障礙凡人。第一是能障礙真實智喜（對真實智慧的喜悅），障礙初見道（初次證悟真理的道路），因為二乘（聲聞乘和緣覺乘）的人初次證悟時，雖然有勝劣之分，但都會產生歡喜。第二是能障礙煩惱滅得（煩惱的滅除和獲得），這障礙斷德（斷除煩惱的功德）。第三是障礙聖道成滿（聖道的成就圓滿），指障礙修道和無學道，這兩種障礙世間的勝利。無明法中，首先從四個方面辨別，然後從三界辨別。前面四個方面中，第一是墮入無明趣無餘三（墮入無知的境地，沒有剩餘的三種），指無明種子（無知的種子）。第二是有前兩種意義，指無明趣和所嬈（被無知所困擾），指現在生起的無明，不引發身語而產生羞恥。第三是能引發行為，在前兩種的基礎上，如同被無明所垢染。第四是引發行為又不羞恥，就叫做所媚（被迷惑），由前三種墮入無明趣，不叫做癡人（愚癡的人）。

【English Translation】 English version There are nineteen kinds of ignorance (無智), including ignorance about the past (前際無智). There are nine distinctions: 1. Seed (種子, latent ignorance), 2. Manifestation (現行, currently arising ignorance), 3. Association (相應, ignorance associated with afflictions), 4. Uniqueness (不共, unique ignorance), 5. Obscuring the nature of mind (蔽伏心性, obscuring the good nature of mind), which are the aforementioned four that obscure the good mind, such as association and uniqueness. 6. Karma-generating (發業, generating actions), referring to unique ignorance (不共無明). 7. Non-contaminating (不染, not being contaminated), referring to ignorance of attachment to Dharma (法執無明, ignorance arising from attachment to Buddhist teachings). 8. Devoid of shame (離恥羞, lacking shame), referring to the aforementioned seed, etc., initiating evil deeds due to the absence of shame. 9. Firmness (堅固, stubbornness), referring to sentient beings without Buddha-nature (無性有情). Regarding the liberation from karmic obstacles, there are three approaches: First, distinguishing the karma of ignorance (無明業, actions arising from ignorance) from eleven aspects; second, distinguishing the karma of ignorance from the perspective of ten types of people; and finally, distinguishing the obstacles of ignorance in five areas. First, from eleven aspects, they can be divided into five pairs: The first pair is non-manifestation and manifestation (不現見 and 現見, unseen and seen), the past and future are called non-manifestation, and the present is called manifestation. The second pair is inferior, medium, superior inferiority (劣、中、勝劣, low, medium, superior low), referring to the desire realm and the form realm without **. The third pair is beneficial and non-beneficial (利益 and 不利益, beneficial and unbeneficial), referring to guiltless and guilty. The fourth pair is true and false (真 and 邪, true and false), the Three Jewels (三寶, Buddha, Dharma, Sangha) are called true, and considering自在天 etc. as true is called false. The fifth pair is cause and effect (因 and 果, cause and effect), suffering and accumulation are the cause and effect of samsara, and cessation and path are the cause and effect of Nirvana. Some interpret this as ten aspects, which are the objects of the ten kinds of delusion mentioned below. The state of being deficient is called non-manifestation, and the tenth state of manifestation is called the meaning of cause and effect. Second, distinguishing the karma of ignorance from the perspective of ten types of people can be understood by examining the original text. Below, distinguishing the obstacles of ignorance in five areas, taking this as its karma. Although the five areas are different, they can be roughly divided into two categories: the first three obstruct the saints, and the last two obstruct ordinary people. The first is the ability to obstruct the joy of true wisdom (真實智喜), obstructing the initial seeing of the path (初見道), because when people of the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) initially attain enlightenment, although there are differences in superiority and inferiority, they will all generate joy. The second is the ability to obstruct the cessation and attainment of afflictions (煩惱滅得), this obstructs the virtue of cessation (斷德, the merit of ceasing afflictions). The third is obstructing the completion of the holy path (聖道成滿), referring to obstructing the path of cultivation and the path of no more learning, these two obstruct worldly victories. In the Dharma of ignorance, first distinguishing from four aspects, and then distinguishing from the Three Realms. In the previous four aspects, the first is falling into the realm of ignorance without the remaining three (無明趣無餘三), referring to the seed of ignorance (無明種子). The second has the meaning of the previous two, referring to the realm of ignorance and what is disturbed (所嬈), referring to the ignorance that arises now, not initiating body and speech but generating shame. The third is the ability to initiate actions, on the basis of the previous two, like being defiled by ignorance. The fourth is initiating actions without shame, which is called being infatuated (所媚), falling into the realm of ignorance by the previous three, not called a fool (癡人).

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。由后一種說名癡人。因果中因如本地分已說。謂不正思惟。果謂一切後有支者。行等十支並是無明之果。又于真如及諸諦不能解了者。謂于真如及安立諦不能解了。正釋無明是其因體。下明生果。或復猶預者由無明不了生疑惑。即於此生耶。決定等老次從無明生見慢等。相應是果相。自輕蔑者根也。第二通經異說中。初舉經為難。經有三支。后釋通中。一熟俱有依攝引發因以釋。二就助伴因以釋通。第三明其次第有四。一牽引次第。謂無明行體是業惑效能招引。二生起次第。識生名色。名色生六處。直據現起前後相生。三受用境界次第。謂六處生觸。觸生受。現用境界。四受用苦次第。謂愛等五支。前三苦因。后二苦果。總明受用苦次第。如前第十本地云五支胎藏苦者是也。

卷第六十一

上來抉擇生雜染。文有四段之中。前三已訖。自下第四重舉佛經解釋。于中有四。初解出愛王經。二解八苦經。三解三士經。四解十有情等雜之經文。就初經中先舉王問后佛為解。問中先敘問意。第二正問。出愛王者即舊言優填王也。正本音言嗢陀演那。此云出。伐蹉此云愛。褐賴阇此云王。優填者訛也。佛答之中初開六章次依章解。后結勸修學。解過失中先列十門。后次第解。言不相似子者。謂是下賤生與王不相似

【現代漢語翻譯】 現代漢語譯本：后一種說法是針對愚癡之人。因果中的『因』，如《本地分》中所說，指的是不正思惟。『果』指的是一切後有的支分，即行等十支，都是無明的果報。又對於真如和諸諦不能理解的人，指的是對於真如和安立諦不能理解。這正是解釋無明是其根本原因。下面說明由無明產生的果報。或者產生猶豫，這是由於無明的不瞭解而產生疑惑，即對於『此生耶』的決定等。接下來，老等是從無明產生見、慢等。相應的是果相。自我輕蔑是根本。第二部分是通經異說，首先引用經文作為疑問，經文有三支。後面進行解釋，第一，用俱有依、攝、引發因來解釋。第二，就助伴因來解釋。第三，說明其次第有四種：一是牽引次第，即無明和行，其體是業惑，具有招引的作用。二是生起次第，即識生名色，名色生六處，直接根據現起的前後相生關係。三是受用境界次第，即六處生觸，觸生受，現前受用境界。四是受用苦次第，即愛等五支，前三是苦因，后二是苦果。總的來說明受用苦的次第。如前面第十《本地》所說，五支胎藏的苦就是指這個。

卷第六十一

上面抉擇了生的雜染。文章分為四個部分，前面三個部分已經結束。下面是第四部分，重新引用佛經進行解釋。這部分有四個內容：一是解釋《出愛王經》，二是解釋《八苦經》，三是解釋《三士經》，四是解釋《十有情》等雜經文。就《出愛王經》來說，先提出國王的提問，然後佛陀進行解答。提問中，先敘述提問的意圖，第二是正式提問。『出愛王』，就是舊譯的優填王（Udayana-raja）。正確的發音是嗢陀演那（Udayana），意思是『出』，伐蹉（Vatsa）意思是『愛』，褐賴阇（Raja）意思是『王』。『優填』是訛譯。佛陀的回答中，首先開列六章，然後根據章節進行解釋，最後總結勸勉修學。解釋過失中，先列出十個方面，然後依次解釋。『不相似子』，指的是**所生，與國王不相似。

【English Translation】 English version: The latter explanation refers to ignorant people. The 'cause' in cause and effect, as explained in the Local Section (本地分), refers to incorrect thinking. The 'effect' refers to all subsequent existences, that is, the ten branches such as action (行), which are all the results of ignorance. Furthermore, those who cannot understand Tathata (真如) and the Truths (諦) refer to those who cannot understand Tathata and the Established Truths (安立諦). This precisely explains that ignorance is its fundamental cause. The following explains the consequences arising from ignorance. Or, hesitation arises because of the lack of understanding due to ignorance, that is, regarding the determination of 'is this life?' Next, old age and so on arise from ignorance, such as views and pride. Correspondingly, these are the characteristics of the effect. Self-contempt is the root. The second part is the explanation of different interpretations of the scriptures. First, the scripture is cited as a question, and the scripture has three branches. Later, an explanation is given. First, it is explained using co-existent dependence, inclusion, and the cause of initiation. Second, it is explained in terms of the assisting cause. Third, it explains that the order has four types: First, the attracting order, that is, ignorance and action, whose essence is karmic delusion, has the function of attracting. Second, the arising order, that is, consciousness arises from name and form, and name and form arise from the six sense bases, directly based on the arising relationship between the present arising before and after. Third, the order of experiencing the realm, that is, the six sense bases give rise to contact, and contact gives rise to feeling, the present experience of the realm. Fourth, the order of experiencing suffering, that is, the five branches such as craving, the first three are the causes of suffering, and the latter two are the results of suffering. In general, it explains the order of experiencing suffering. As mentioned in the tenth Local Section earlier, the suffering of the five branches in the womb refers to this.

Volume Sixty-One

The above has determined the defilements of birth. The article is divided into four parts, and the first three parts have ended. The following is the fourth part, re-citing the Buddhist scriptures for explanation. This part has four contents: First, explaining the King Who Abandoned Love Sutra (出愛王經), second, explaining the Eight Sufferings Sutra (八苦經), third, explaining the Three Types of People Sutra (三士經), and fourth, explaining the miscellaneous scriptures such as the Ten Sentient Beings (十有情). Regarding the King Who Abandoned Love Sutra, first, the king's question is raised, and then the Buddha answers. In the question, first, the intention of the question is narrated, and second, the formal question is asked. 'King Who Abandoned Love' is the old translation of Udayana-raja (優填王). The correct pronunciation is Udayana (嗢陀演那), which means 'out', Vatsa (伐蹉) means 'love', and Raja (褐賴阇) means 'king'. 'Udayana' is a corrupted translation. In the Buddha's answer, first, six chapters are listed, then explained according to the chapters, and finally, the practice is summarized and encouraged. In explaining the faults, first, ten aspects are listed, and then explained in order. 'Dissimilar son' refers to being born of **, dissimilar to the king.

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故也。若王真子與王相似。以形儀等與父相似。人皆愛之無詈害言。名相似子也。王功德翻前十過。衰損中初開五門次第解。后結彰其失。方便翻前衰損。可愛法中可愛是總也。可樂可欣可意者。如次配未過現也。亦可名異義同也。解能引可愛法中有三。初標列五名次第解法彰其利。解其第五勤修法行雲。具足凈信戒聞舍慧此舉數也。後文次第解此五法。第二解八苦經中。初引經總標。后次第別解。云何眾苦所隨故苦謂生那落迦一向若餓鬼趣中乃至名眾苦所隨故苦者。此中應言傍生一分受苦亦是。上來數有此文。而此中據多分受苦者。謂傍生受苦少於鬼故。言云何粗重所隨故者。謂三界諸行為煩惱品粗重所隨等者。此門約行苦而說生苦相。余所處說前七是苦苦者。以就余門說。故無者妨此生老病死苦。勘前本地第十及緣起經廣解。五取蘊苦亦由五相謂生苦器故等者。景雲。謂作所緣能生眾苦。名生苦器。作所依能生眾苦。名依生苦器。基云。謂依此故生苦得生。是生苦之器故。言生苦器故依生餘六苦。謂老苦等總名生苦器故。依此器而生苦。言依生苦器。或此是生苦之器。餘六苦依生苦器。餘六依生苦器而有此即生苦為器。合而言之名生苦器故。或初是生苦。第二是生一切苦器。合而併名依生苦器故。第三解三士經中

【現代漢語翻譯】 現代漢語譯本 正是這樣。如果國王的真子與國王相像，在形貌儀態等方面與父親相似，人們都會喜愛他，沒有責罵或傷害的言語，稱他為相像的兒子。國王的功德超過之前的十倍，衰損是從最初開啟的五個方面逐漸瓦解，之後總結並彰顯其過失。方便勝過之前的衰損。在可愛的法中，『可愛』是總稱。『可樂』、『可欣』、『可意』，依次對應未過、現在。也可以說是名稱不同，意義相同。解釋能夠引出可愛法中有三點。首先標出五個名稱，依次解釋法，彰顯其利益。解釋其第五個勤修法行時說：『具足凈信、戒、聞、舍、慧』，這是舉例說明。後面的文章會依次解釋這五種法。第二，解釋八苦經中，首先引用經文總標，然後依次分別解釋。『云何眾苦所隨故苦，謂生那落迦（地獄）一向若餓鬼趣中乃至名眾苦所隨故苦者』，這裡應該說傍生（畜生）有一部分也受苦。上面列舉時有這段文字，而這裡根據大部分受苦的情況來說，是因為傍生受的苦少於餓鬼。說『云何粗重所隨故者』，是指三界諸行被煩惱品的粗重所隨等等。這部分是就行苦而說生苦的相狀。其餘地方所說的前七種是苦苦，是因為就其他方面來說，所以沒有妨礙此處的生老病死苦。參考之前的本地第十和緣起經的廣解。五取蘊苦也是由五種相狀造成的，即生苦的工具等等。景法師說，『指作為所緣，能夠產生各種苦，稱為生苦的工具。作為所依，能夠產生各種苦，稱為依生苦的工具。』基法師說，『指依靠它，苦才能產生，是生苦的工具。』說『生苦器故依生餘六苦』，是指老苦等總稱為生苦的工具，依靠這個工具而產生苦。說『依生苦器』，或者說這是生苦的工具，其餘六苦依靠生苦的工具，其餘六苦依靠生苦的工具而存在，這就是生苦作為工具。合起來說，稱為生苦的工具。或者最初是生苦，第二是產生一切苦的工具，合起來並稱為依生苦的工具。第三，解釋三士經中。

【English Translation】 English version It is so. If the true son of the king resembles the king, being similar to his father in appearance and demeanor, people will love him and have no words of reproach or harm, calling him a son who resembles him. The king's merits surpass the previous tenfold, and the decline begins with the gradual disintegration of the initial five aspects, followed by a summary and highlighting of his faults. Expediency surpasses the previous decline. In the lovable Dharma, 'lovable' is a general term. 'Pleasurable,' 'delightful,' and 'agreeable' correspond in order to the un-past and the present. It can also be said that the names are different, but the meanings are the same. The explanation that can lead to the lovable Dharma has three points. First, list the five names, explain the Dharma in order, and highlight its benefits. When explaining the fifth diligent practice, it says: 'Complete pure faith, precepts, learning, generosity, and wisdom,' this is an example. The following text will explain these five Dharmas in order. Second, in explaining the Sutra of Eight Sufferings, first quote the sutra to give a general outline, and then explain each one separately. 'What is suffering caused by the accompaniment of various sufferings, namely, being born in Naraka (hell), or in the realm of hungry ghosts, and so on, is called suffering caused by the accompaniment of various sufferings,' here it should be said that a portion of animals (beasts) also suffer. The above enumeration has this passage, but here it is based on the situation of most suffering, because the suffering of animals is less than that of hungry ghosts. Saying 'What is suffering caused by heaviness,' refers to the fact that the actions of the three realms are accompanied by the heaviness of the afflictions, and so on. This part is about the aspect of birth suffering in terms of suffering of action. The previous seven, which are said to be suffering of suffering in other places, are because they are said in other aspects, so there is no hindrance to the suffering of birth, old age, sickness, and death here. Refer to the previous tenth chapter of the Local and the extensive explanation of the Sutra of Dependent Origination. The suffering of the five aggregates is also caused by five aspects, namely, the instrument of birth suffering, and so on. Master Jing said, 'Referring to what is taken as an object, which can produce various sufferings, is called the instrument of birth suffering. Taking it as a basis, which can produce various sufferings, is called the instrument of dependent birth suffering.' Master Ji said, 'Referring to relying on it, suffering can arise, it is the instrument of birth suffering.' Saying 'Therefore, the instrument of birth suffering relies on the other six sufferings,' refers to the fact that old age suffering, etc., are collectively called the instrument of birth suffering, and suffering arises relying on this instrument. Saying 'Relying on the instrument of birth suffering,' or saying that this is the instrument of birth suffering, the remaining six sufferings rely on the instrument of birth suffering, and the remaining six rely on the instrument of birth suffering, that is, birth suffering as an instrument. Putting it together, it is called the instrument of birth suffering. Or initially it is birth suffering, and the second is the instrument for producing all suffering, which together are called the instrument of dependent birth suffering. Third, explaining the Sutra of Three Gentlemen.

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。有二十四種。三合為十一番。初約行以辨三品有二複次。二生之所重二事。四圓滿。五臣。六四語。七受欲。八食。九約施以辨。分之有三。一約物。二約田有二複次。三約心。十約戒辨。有七複次。言有唯能成就受具足支無餘三等者。景等云。謂受戒已后不行四依等。名無受隨法諸學處支。不持譏謙戒名無隨護他心支。不待隨中諸學處戒名無隨護如先所受諸學處支。此即前三是受戒。第四句是隨戒。今勘前來聲聞地明六支尸羅。至五十三卷中明苾芻四支戒。與此同。即攝前六為四也。十一約修以辨。有四複次。初云唯得勵力運轉思惟等者。此約定方便以辨二種思惟。如作意中解。第四雜解經文。有八複次。十種有情眾於十種法愛樂喜悅者。次第配之可知。義顯易解。三發業中基云。一相應發剎那等起也。二親生髮近因等起也。三增上發謂遠因等起。更引余煩惱而發業也。或前已攝盡第四增上。更多起煩惱方發。今勘論既標言三種。故前解為勝。亦可無明與業俱起名相應。前念無明引發后業。故名親生更引余助。或無明發故名增上也。

瑜伽論記卷第十七(之上終)

瑜伽論記卷第十七(之下)(論本第六十二六十三)

釋遁倫集撰

論本卷第六十二

上來攝抉擇分有十二段之中。

【現代漢語翻譯】 有二十四種。三合為十一番。初約行以辨三品有二複次。二生之所重二事。四圓滿。五臣。六四語。七受欲。八食。九約施以辨。分之有三。一約物。二約田有二複次。三約心。十約戒辨。有七複次。言有唯能成就受具足支無餘三等者。景等云。謂受戒已后不行四依等。名無受隨法諸學處支。不持譏謙戒名無隨護他心支。不待隨中諸學處戒名無隨護如先所受諸學處支。此即前三是受戒。第四句是隨戒。今勘前來聲聞地明六支尸羅。至五十三卷中明苾芻四支戒。與此同。即攝前六為四也。十一約修以辨。有四複次。初云唯得勵力運轉思惟等者。此約定方便以辨二種思惟。如作意中解。第四雜解經文。有八複次。十種有情眾於十種法愛樂喜悅者。次第配之可知。義顯易解。三發業中基云。一相應發剎那等起也。二親生髮近因等起也。三增上發謂遠因等起。更引余煩惱而發業也。或前已攝盡第四增上。更多起煩惱方發。今勘論既標言三種。故前解為勝。亦可無明與業俱起名相應。前念無明引發后業。故名親生更引余助。或無明發故名增上也。

瑜伽論記卷第十七(之上終)

瑜伽論記卷第十七(之下)(論本第六十二六十三)

釋遁倫集撰

論本卷第六十二

上來攝抉擇分有十二段之中。

【English Translation】 There are twenty-four kinds. Three are combined into eleven. Firstly, there are two further explanations regarding distinguishing the three grades based on conduct. Secondly, two matters are emphasized in life. Fourthly, perfection. Fifthly, ministers. Sixthly, four kinds of speech. Seventhly, indulgence in desires. Eighthly, food. Ninthly, distinguishing based on giving, which is divided into three: firstly, regarding objects; secondly, regarding fields, with two further explanations; thirdly, regarding the mind. Tenthly, distinguishing based on precepts, with seven further explanations. It is said that there are only three kinds of beings who can accomplish the complete attainment of precepts without remainder. Jing and others say that after receiving the precepts, not practicing the four reliances (four kinds of requisites for monks: robes, food, lodging, and medicine) is called having no branch of learning the Dharma following acceptance. Not upholding the precepts of criticizing and being humble is called having no branch of protecting others' minds. Not relying on the precepts of learning in the middle is called having no branch of protecting the precepts previously received. The first three are the acceptance of precepts, and the fourth sentence is the following of precepts. Now, examining the Śrāvakabhūmi (Discipline of the Hearers) mentioned earlier, it clarifies the six branches of śīla (moral conduct). In the fifty-third volume, it clarifies the four branches of bhikṣu (monk) precepts, which are the same as this. That is, the previous six are summarized into four. Eleventhly, distinguishing based on cultivation, with four further explanations. Initially, it says that only effort, operation, and thinking are attained. This distinguishes two kinds of thinking based on definite means, as explained in Manasikara (attention). Fourthly, miscellaneous explanations of the scriptures, with eight further explanations. The ten kinds of sentient beings who love and delight in the ten kinds of dharma (teachings) can be matched in order, and the meaning is clear and easy to understand. The foundation in the three arising karmas says: firstly, corresponding arising is the arising at the moment of kṣaṇa (instant); secondly, directly arising is the arising from a proximate cause; thirdly, increasing arising refers to arising from a distant cause, further leading to afflictions and arising karma. Or the previous has already encompassed the fourth increasing, with more afflictions arising before karma arises. Now, examining the treatise, since it is marked as three kinds, the previous explanation is superior. It can also be that ignorance and karma arise together, called corresponding. The previous thought of ignorance leads to the subsequent karma, hence it is called directly arising, further leading to other assistance. Or ignorance arises, hence it is called increasing.

Yogācārabhūmi-śāstra-ṭīkā (Commentary on the Stages of Yoga Practice Treatise), Scroll 17 (End of the First Part)

Yogācārabhūmi-śāstra-ṭīkā (Commentary on the Stages of Yoga Practice Treatise), Scroll 17 (Second Part) (Treatise Text, Scrolls 62 and 63)

Compiled by Śhì Dùnlún

Treatise Text, Scroll 62

The above is within the twelve sections of the Saṃgrahaṇī (Compendium of Determinations).

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初二段訖。自下第三有一卷半文。抉擇三摩呬多地。于中初結前生后。次正抉擇。后餘下復現。就正決中文分有五。初以十一門雜抉擇。二引四經解釋。三以六門重抉擇。四以九門解釋。五以六門還雜抉擇。初中先明三摩呬多地障。于中有三。初列標隨煩惱有十八。次一一別釋后。辨其所依。景雲。就此十八隨煩惱中。或就根本或上隨義假立。或別有體俱稟貪氣分而生。如前已說。基云。此中名隨煩惱者。隨惱於心名隨煩惱。亦隨煩惱而生名隨煩惱。此中兩釋。若染污心所隨他煩惱而生。如俱舍隨眠品說行蘊心所並此。是中準前。如離事中一切皆是。然據勝者。此論唯言二十二等。此中二十二外所有。不出二十二體。以相收攝尋之可知。就別釋中有十七段。合無慚愧故。言謂由諂誑增上力故者。景基等云。矯無別體。但于諂誑增上力施設矯。誑中略無此語。趣向前行者。謂受利養他請等時在前而行也。云何舍遠離軛謂于遠離邊際臥具等者。景雲。阿蘭若處為遠離彼故。臥具最是下品。故名邊際。若住此處遠離眾惡。遠離人所習近。雖住空林似寂靜室。何者住此遠離之中。如牛被軛不得縱逸。今時遠棄捨之。不生欲樂故舍遠離軛。泰云。謂差善軛最勝臥具極處名邊際。惡人近靜室。謂可作淫處似定室。若能離邊際臥具及

【現代漢語翻譯】 現代漢語譯本 初二段結束。從下面開始，第三部分有一卷半的文字，抉擇三摩呬多地（Samāhita-bhūmi，專注之地）。其中，首先總結前文，開啟後文；其次，正式進行抉擇；最後，再次顯現剩餘內容。在正式抉擇中，內容分為五個部分：首先，以十一個方面雜糅地進行抉擇；其次，引用四部經來解釋；再次，以六個方面重新進行抉擇；第四，以九個方面進行解釋；第五，以六個方面再次雜糅地進行抉擇。在第一部分中，首先闡明三摩呬多地（Samāhita-bhūmi，專注之地）的障礙，其中有三個方面：首先，列出隨煩惱，共有十八種；其次，一一分別解釋，之後辨別它們的所依。景雲說：『在這十八種隨煩惱中，或者就根本煩惱，或者根據隨煩惱的意義假立，或者有不同的自體，都稟承貪的氣分而生，如前文已經說過。』基云說：『這裡所說的隨煩惱，是隨著煩惱擾亂心，所以叫做隨煩惱。或者隨著煩惱而生，也叫做隨煩惱。』這裡有兩種解釋。如果是染污的心所，隨著其他煩惱而生，就像《俱舍論》的隨眠品所說，行蘊心所以及這些都包括在內。其中，按照前面的說法，就像在離事中，一切都是如此。然而，根據殊勝者，此論只說了二十二種等。這二十二種之外的所有，都不超出二十二種的本體，以相來收攝，仔細尋找就可以知道。在分別解釋中，有十七段，因為無慚和無愧合在一起。』所謂由於諂和誑的增上力，景基等說：『矯沒有別的自體，只是在諂和誑的增上力上施設矯。』誑中略去了這句話。『趣向前行者』，是指接受利養、他人邀請等時候，在前面行走。『云何舍遠離軛』，是指對於遠離邊際的臥具等。景雲說：『阿蘭若處是爲了遠離那些東西。臥具是最下品的，所以叫做邊際。如果住在這個地方，遠離各種惡事，遠離人們所習慣親近的地方，雖然住在空曠的樹林里，卻像在寂靜的房間里一樣。什麼人住在這裡能夠遠離呢？就像牛被軛套住，不能隨意放縱。現在遠離拋棄它，不產生慾望和快樂，所以捨棄遠離軛。』泰云說：『所謂差善軛，最殊勝的臥具，最極端的處所，叫做邊際。惡人靠近靜室，是指可以做淫穢事情的地方，像禪定的房間。如果能夠離開邊際的臥具以及...』

【English Translation】 English version The second section ends here. From below, the third part has one and a half scrolls of text, deciding on the Samāhita-bhūmi (state of concentration). Among them, first, it summarizes the previous text and opens up the following text; second, it formally makes decisions; and finally, it reappears the remaining content. In the formal decision-making, the content is divided into five parts: first, making decisions in a mixed way with eleven aspects; second, quoting four sutras to explain; third, re-deciding with six aspects; fourth, explaining with nine aspects; and fifth, making decisions in a mixed way again with six aspects. In the first part, first clarify the obstacles of Samāhita-bhūmi (state of concentration), which has three aspects: first, list the minor afflictions (隨煩惱, suí fánnǎo), a total of eighteen kinds; second, explain them one by one, and then identify their dependencies. Jingyun said: 'Among these eighteen minor afflictions, either based on the root afflictions, or based on the meaning of the minor afflictions, or there are different self-entities, all inheriting the air of greed and arising, as has been said in the previous text.' Ji Yun said: 'The minor afflictions mentioned here are called minor afflictions because they follow the afflictions and disturb the mind. Or they are called minor afflictions because they arise with the afflictions.' There are two explanations here. If it is a defiled mental state that arises with other afflictions, as mentioned in the Sleep Chapter of the Abhidharmakośa, the aggregates of action and these are all included. Among them, according to the previous statement, just like in leaving things, everything is like this. However, according to the superior, this theory only says twenty-two kinds, etc. All those outside these twenty-two kinds do not exceed the body of twenty-two kinds, and they can be included by phases, and you can know it by searching carefully. In the separate explanations, there are seventeen paragraphs, because shamelessness and non-embarrassment are combined. 'The so-called due to the increased power of flattery and deception', Jingji and others said: 'Jiao (矯, jiǎo, hypocrisy) has no other self-entity, but only sets up Jiao on the increased power of flattery and deception.' This sentence is omitted in deception. 'Those who go forward' refers to walking in front when receiving benefits, invitations from others, etc. 'How to give up the yoke of separation' refers to the bedding, etc. that are far away from the edge. Jingyun said: 'Aranya (阿蘭若處, ārányě chù, secluded place) is to stay away from those things. Bedding is the lowest grade, so it is called the edge. If you live in this place, stay away from all kinds of evil things, stay away from places that people are accustomed to approaching, although you live in a deserted forest, it is like being in a quiet room. Who can stay away from it when living here? Just like a cow is yoked and cannot be indulged at will. Now stay away and abandon it, and do not produce desire and happiness, so give up the yoke of separation.' Taiyun said: 'The so-called poor good yoke, the most superior bedding, the most extreme place, is called the edge. Evil people are close to the quiet room, which refers to a place where obscene things can be done, like a meditation room. If you can leave the bedding on the edge and...'

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惡人靜室。即是善軛也。此舍名舍離善軛。基述兩釋。前解同景后解同泰。下辨依處中有二。初前十一隨惑違四處起。次明後七隨惑依前建立。言最初四隨煩惱者。所謂諂誑矯詐。依戒違犯無慚愧者。犯戒之人必無慚愧。依心及慧發起不信乃至惡慧者。明違定慧起不信等五。此文是總。下別分別如文可知。下明依前起后。文相可見。下次第二明三種人依三處引隨煩惱。一依正法出家。由放逸故起隨煩惱。二是在家。由耽欲處故起隨煩惱。三是外道。依邪行處引隨煩惱。有三。一者隨逐遠離。謂住行苦行顛倒遠離起隨煩惱。此復有三。一住染污。二住苦惱。三無有對治。二者隨逐憒鬧。謂各別執異見異欲相違言論者。或立我常或立我斷十六論等。三者隨逐學處此即有三。一毀戒。二恃定慢。三少有聽聞不能觀察。第三明修十遍處有五勝利。景雲。一由修地水火風青黃赤白八種色觀。能廣能略得自在故。便能現化無而忽有。或復現變轉換物形質。二由假修空。初觀色法是空。后觀空處四蘊五空無邊。空處觀成已。后能于山石往還無礙。三由數觀識廣略自在。若細心故便能引發無諍等。四即由此識遍處成滿。便能成無所有處及非想解脫。五即由得非想解脫。能入彼滅盡解脫。又由識無遍處故無遍無量遍滿行轉。以無邊觀遍滿

【現代漢語翻譯】 現代漢語譯本 『惡人靜室』，即是『善軛』（控制行為的韁繩）也。此『舍』（住所）名為『舍離善軛』。基述（對《瑜伽師地論》的註釋）有兩種解釋。前一種解釋與景（窺基）的觀點相同，后一種解釋與泰（遁倫）的觀點相同。 下面辨別隨煩惱生起的依據，分為兩部分。首先，前十一種隨煩惱是違背四種處所而生起的。其次，說明后七種隨煩惱是依前述處所建立的。 所說的最初四種隨煩惱，即是諂（諂媚）、誑（欺騙）、矯（虛假）、詐（欺詐），是依違犯戒律而無慚愧的人產生的。犯戒的人必定沒有慚愧。依心及慧發起的不信乃至惡慧，說明違背定慧而生起不信等五種煩惱。這段文字是總說，下面分別詳細解釋，如文中所述。 下面說明依前述處所而生起後來的煩惱，文義顯而易見。接下來是第二部分，說明三種人依三種處所引發隨煩惱。第一種是依正法出家的人，由於放逸的緣故而生起隨煩惱。第二種是在家的人，由於耽著欲樂的緣故而生起隨煩惱。第三種是外道，依邪行處引發隨煩惱，有三種情況。一是隨逐遠離，即是住在苦行中，顛倒地遠離而生起隨煩惱。這又分為三種情況：一是住在染污中，二是住在苦惱中，三是沒有對治的方法。二是隨逐憒鬧，即是各自執持不同的見解和慾望，互相違背言論的人，或者立『我常』，或者立『我斷』等十六種論點。三是隨逐學處，這即有三種情況：一是毀犯戒律，二是依仗禪定而生起傲慢，三是很少聽聞佛法，不能進行觀察。 第三部分說明修習十遍處（地、水、火、風、青、黃、赤、白、空、識）有五種勝利。景（窺基）說：一是由修習地、水、火、風、青、黃、赤、白八種色觀，能夠廣大也能夠簡略，得到自在的緣故，便能夠顯現變化，無中生有，或者顯現變化，轉換物體的形狀和性質。二是由假借修習空，最初觀色法是空，後來觀空處四蘊五空無邊。空處觀修成以後，便能夠在山石中往來無礙。三是由數觀識，廣大簡略自在。如果心很細微，便能夠引發無諍等禪定。四即由此識遍處修習圓滿，便能夠成就無所有處及非想非非想處解脫。五即由得到非想非非想處解脫，能夠進入彼滅盡解脫。又由於識無遍處，所以沒有遍、無量遍滿行轉。以無邊觀遍滿。

【English Translation】 English version 'The quiet room of an evil person' is the 'good yoke' (the reins that control behavior). This 'abode' is named 'abandoning the good yoke'. The commentaries of Ji Shu (commentaries on the Yogacarabhumi-sastra) have two interpretations. The former interpretation is the same as Jing's (Kuiji's) view, and the latter is the same as Tai's (Dunlun's) view. Below, we distinguish the basis for the arising of secondary afflictions, divided into two parts. First, the first eleven secondary afflictions arise in violation of the four places. Second, it explains that the latter seven secondary afflictions are established based on the aforementioned places. The first four secondary afflictions mentioned are flattery, deception, pretense, and fraud, which arise from those who violate precepts and have no shame. Those who violate precepts will certainly have no shame. The lack of faith and even evil wisdom that arise from the mind and wisdom indicate that the five afflictions such as lack of faith arise in violation of concentration and wisdom. This passage is a general statement, and the following will explain it in detail, as described in the text. Below, it explains that later afflictions arise based on the aforementioned places, and the meaning of the text is clear. Next is the second part, which explains that three types of people induce secondary afflictions based on three places. The first type is those who have left home according to the correct Dharma, who give rise to secondary afflictions due to negligence. The second type is those who are at home, who give rise to secondary afflictions due to attachment to sensual pleasures. The third type is non-Buddhists, who induce secondary afflictions based on wrong practices, with three situations. One is following detachment, that is, living in ascetic practices, perversely detaching and giving rise to secondary afflictions. This is further divided into three situations: one is living in defilement, two is living in suffering, and three is having no antidote. The second is following noise, that is, those who each hold different views and desires, and whose words contradict each other, or who establish the sixteen theses such as 'I am permanent' or 'I am impermanent'. The third is following the precepts, which has three situations: one is violating the precepts, two is relying on meditation and giving rise to arrogance, and three is rarely hearing the Dharma and not being able to observe. The third part explains that cultivating the ten kasinas (earth, water, fire, wind, blue, yellow, red, white, space, consciousness) has five benefits. Jing (Kuiji) said: One is that by cultivating the eight color contemplations of earth, water, fire, wind, blue, yellow, red, and white, one can be vast and also brief, and because one obtains freedom, one can manifest changes, create something from nothing, or manifest changes and transform the shape and nature of objects. Two is that by borrowing the cultivation of emptiness, one initially contemplates that form is empty, and later contemplates that the four aggregates and five skandhas of the space realm are empty and boundless. After the space realm contemplation is cultivated, one can come and go unhindered in mountains and rocks. Three is that by counting and contemplating consciousness, one is free to be vast and brief. If the mind is very subtle, one can induce meditations such as non-contention. Four is that by completing the cultivation of this consciousness kasina, one can achieve the realm of nothingness and the liberation of neither perception nor non-perception. Five is that by obtaining the liberation of neither perception nor non-perception, one can enter that cessation liberation. Also, because consciousness has no kasina, there is no pervasion, immeasurable pervasion, or full practice transformation. Pervading with boundless contemplation.

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已。十遍觀成。是故已上更復不立遍處觀也。言遍處是諸解脫能清凈道者。解脫有二。一如量智中作入解脫觀。謂內有色外觀色等。二如理智中作解脫觀。觀前七種解脫所觀之境平等真如。若依如量智中作解脫觀。即解脫而為初。次修勝處后修遍處在上有文。毗曇取此次第說三功德。若依如理智中作解脫觀。即先修遍處。次修勝后修解脫。今依此義。故言勝處遍處是諸解能清凈道。不同成實遍處唯因。解脫唯果勝處通因果也。言又諸解脫至心得解脫者。若分三障各別。此八解脫障。即是定障所收。謂障禪定不得自在。即是事中無知異熟生心之類。若攝三為二。但立煩惱及所知障。此之定障但是所知障攝。以非染污故依此文即說。聲聞獨覺等於所知障心得解脫。問若爾何故說云所知障唯菩薩斷。解云。二乘分斷不得斷名。菩薩究竟故得斷名。備云。五事謂由前八遍所故。能引發三事。謂化事一。變事二。諸聖神通三。此有神通也。空一切處故引發往還無礙諸聖神通四。識一切處故引發無諍等諸勝功德為第五。以下文是解第五識一切處功能。基彈云。若準此文勢言。前八引發中言諸聖神通即別為一者。空引發中言往還無礙諸聖。諸聖神通通之言應別有體為一也。今解云。前八引發一事。化事變事但是一物本無本有為異。空

【現代漢語翻譯】 現代漢語譯本 已。十遍觀修習成就。因此，以上不再設立遍處觀。所說的遍處，是各種解脫能夠清凈道路的方法。解脫有兩種：一是如量智中作入解脫觀，即內心有色，外觀看外面的色等；二是如理智中作解脫觀，觀察前七種解脫所觀的境界，是平等的真如。如果依據如量智中作解脫觀，那麼解脫作為開始，其次修習勝處，然後修習遍處，這在前面的經文中有記載。《毗曇》採取這種次第，說明三種功德。如果依據如理智中作解脫觀，那麼先修習遍處，其次修習勝處，然後修習解脫。現在依據這種意義，所以說勝處和遍處，是各種解脫能夠清凈道路的方法。這不同於《成實論》所說，遍處只是因，解脫只是果，而勝處既是因也是果。所說的『又各種解脫乃至心得解脫』，如果將三種障礙分別開來，這八種解脫的障礙，就是定障所包含的，即障礙禪定，使人不能自在，也就是事情中無知，異熟生心之類。如果將三種障礙歸納為兩種，只設立煩惱障和所知障，那麼這種定障只是所知障所包含的，因為它不是染污的。依據這段經文就說，聲聞（Śrāvaka，聽聞佛法而悟道的修行者）、獨覺（Pratyekabuddha，不依師教，自己悟道的修行者）等，對於所知障心得解脫。問：如果這樣，為什麼說所知障只有菩薩（Bodhisattva，發願普度眾生的修行者）才能斷除？答：二乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，獨覺乘）只是部分斷除，不能稱為斷除。菩薩究竟斷除，所以才能稱為斷除。備云：五事，是指由於前面的八遍處所導致的，能夠引發三事，即化事（一種神通變化）一種，變事（另一種神通變化）兩種，諸聖神通（各種聖者的神通）三種。這是指有神通。空一切處，所以引發往還無礙的諸聖神通四。識一切處，所以引發無諍（沒有爭論）等各種殊勝功德為第五。以下經文是解釋第五識一切處的功能。基彈云：如果按照這段經文的趨勢來說，前面的八種引發中，所說的諸聖神通如果單獨作為一種，那麼空引發中所說的往還無礙的諸聖，諸聖神通是通用的說法，應該另外有本體作為一種。現在解釋說，前面的八種引發是一件事，化事和變事只是一個東西，只是本無和本有不同。空

【English Translation】 English version It is when the ten 'everywhere' contemplations are accomplished. Therefore, the above does not further establish the 'everywhere' contemplation. The 'everywhere' is said to be the method by which all liberations can purify the path. There are two types of liberation: first, contemplating entering liberation in the 'as-measured' wisdom, which means having form internally and observing external forms, etc.; second, contemplating liberation in the 'as-reasoned' wisdom, observing that the realm contemplated by the previous seven liberations is equal to true suchness (Tathatā). If one relies on the 'as-measured' wisdom to contemplate liberation, then liberation is the beginning, followed by cultivating the 'superior places' (superiority-spheres), and then cultivating the 'everywhere' (all-encompassing spheres), as recorded in the previous texts. The Sarvāstivāda Abhidharma takes this order to explain the three merits. If one relies on the 'as-reasoned' wisdom to contemplate liberation, then one first cultivates the 'everywhere', then cultivates the 'superior places', and then cultivates liberation. Now, according to this meaning, it is said that the 'superior places' and 'everywhere' are the methods by which all liberations can purify the path. This is different from what the Satyasiddhi Śāstra says, that 'everywhere' is only the cause, liberation is only the result, while 'superior places' are both the cause and the result. What is said, 'Also, all liberations, up to obtaining liberation in the mind,' if the three hindrances are separated, then the hindrances of these eight liberations are included in the hindrance of concentration (定障, Dhyāna-āvaraṇa), which hinders meditation and prevents one from being at ease, such as ignorance in matters, and the like of mind arising from different maturation. If the three hindrances are summarized into two, only establishing the afflictive hindrance (煩惱障, Kleśa-āvaraṇa) and the cognitive hindrance (所知障, Jñeyāvaraṇa), then this hindrance of concentration is only included in the cognitive hindrance, because it is not defiled. According to this text, it is said that Śrāvakas (聲聞, hearers of the Buddha's teachings), Pratyekabuddhas (獨覺, solitary realizers), etc., obtain liberation in their minds from the cognitive hindrance. Question: If so, why is it said that only Bodhisattvas (菩薩, beings striving for enlightenment) can eliminate the cognitive hindrance? Answer: The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) only partially eliminate it, so it cannot be called elimination. Bodhisattvas completely eliminate it, so it can be called elimination. It is stated: The five things refer to what is caused by the previous eight 'everywhere', which can induce three things, namely, the act of transformation (化事, one type of magical transformation) one, the act of change (變事, another type of magical transformation) two, and the divine powers of all sages (諸聖神通, various supernormal powers of the saints) three. This refers to having divine powers. Because of the 'emptiness of all places', it induces the unobstructed coming and going of the divine powers of all sages four. Because of the 'consciousness of all places', it induces the superior merits such as non-contention (無諍, absence of disputes) as the fifth. The following text explains the function of the fifth, 'consciousness of all places'. Ji Tan says: If according to the trend of this text, in the previous eight inductions, if the 'divine powers of all sages' is considered as a separate one, then the 'unobstructed coming and going of all sages' mentioned in the induction of emptiness, the 'divine powers of all sages' is a general term, there should be another entity as one. Now, it is explained that the previous eight inductions are one thing, the act of transformation and the act of change are just one thing, only differing in whether they are originally non-existent or originally existent. Emptiness.

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一切處引發往還無礙神通為第二。識處引發中有三故五。謂無礙解等功德是一。成辨無所有解脫非想解脫滅盡解脫為二。無邊無量遍滿行轉為三。問何故滅盡解脫別有又字。合無所有等為一。答文勢如此故。唯識處有三。上中下皆言由此識無邊處故。言此滅盡解脫中即無。但言由此成滿因故即是由此成滿無所有等因。故知合為一。以是解脫類故。大義曰。識處有三。一引發無諍智等。二無所有非想地解脫。三滅盡解脫。言無邊無量邊滿行轉者。此總結前識處成辨。故得諸功德以下並大義。此諸功德顯揚第二十四說。問何以成前八遍處故引發化事變事耶。答以前遍處於境色中得自在故。故能引發化事變事。此處有礙神通未得空處定。但依第四禪得故。豈不得化事耶。約勝用語。諸凡夫不得前八遍。問何為得空遍處。故引發往還無礙神通。答以空定故。故能引往還無礙。故對法第十三言。以得無定伏除色想無能除故。若得往還無礙未得空處亦得。然障未盡。今約定障盡處語。要得空處能除此障。問何故修習識遍處故。引發無諍愿智等諸勝功德。答諸功德法皆依心識。功德皆是心所法故。由識處得自在故。即如識為境。得自在後依第四靜慮引發此無諍智等。前往還無礙神通亦依四禪。要依空處除礙色障故。卻入四靜慮往還無

【現代漢語翻譯】 現代漢語譯本 在一切處引發往還無礙神通為第二（第二種神通是在任何地方都能引發自由來往且無障礙的神通）。識處引發中有三故五（由識處引發的禪定狀態有三種，因此總共有五種）。謂無礙解等功德是一（第一種是無礙解等功德）。成辨無所有解脫、非想解脫、滅盡解脫為二（第二種是成就無所有解脫、非想解脫和滅盡解脫）。無邊無量遍滿行轉為三（第三種是無邊無量遍滿的修行轉變）。 問：何故滅盡解脫別有『又』字，合無所有等為一？（問：為什麼滅盡解脫單獨有一個『又』字，而將無所有等解脫合為一體？）答：文勢如此故（答：因為文句的結構就是這樣）。唯識處有三（只有識處有三種）。上中下皆言由此識無邊處故（上面、中間、下面都說因為這個識無邊處）。言此滅盡解脫中即無（說到這個滅盡解脫時就沒有）。但言由此成滿因故（只說由此成就圓滿的原因）。即是由此成滿無所有等因（就是由此成就圓滿無所有等的原因）。故知合為一（所以知道合為一體）。以是解脫類故（因為它們是解脫的種類）。 大義曰：識處有三（大義說：識處有三種）。一引發無諍智等（一是引發無諍智等）。二無所有非想地解脫（二是無所有和非想地的解脫）。三滅盡解脫（三是滅盡解脫）。言無邊無量邊滿行轉者（說到無邊無量遍滿的修行轉變）。此總結前識處成辨（這是總結前面識處的成就）。故得諸功德以下並大義（所以得到諸功德以下的內容都屬於大義）。此諸功德顯揚第二十四說（這些功德在《顯揚聖教論》第二十四卷中說明）。 問：何以成前八遍處故引發化事變事耶？（問：為什麼成就前面的八遍處就能引發化事和變事呢？）答：以前遍處於境色中得自在故（答：因為以前的遍處在對境和色法中獲得了自在）。故能引發化事變事（所以能夠引發化事和變事）。此處有礙神通未得空處定（這裡有障礙的神通還沒有得到空處定）。但依第四禪得故（但依靠第四禪就能得到）。豈不得化事耶（難道就不能得到化事嗎？）。約勝用語（這是就殊勝的功用來說的）。諸凡夫不得前八遍（一般的凡夫得不到前面的八遍處）。 問：何為得空遍處，故引發往還無礙神通？（問：為什麼得到空遍處，就能引發來往無礙的神通？）答：以空定故（答：因為有空定的緣故）。故能引往還無礙（所以能夠引發來往無礙）。故對法第十三言（所以《阿毗達磨》第十三卷說）。以得無定伏除色想無能除故（因為得到無想定，才能降伏和去除色想，沒有其他方法可以去除）。若得往還無礙未得空處亦得（如果得到來往無礙的神通，即使沒有得到空處也能得到）。然障未盡（然而障礙還沒有完全消除）。今約定障盡處語（現在是就完全消除障礙的情況來說）。要得空處能除此障（一定要得到空處才能去除這個障礙）。 問：何故修習識遍處故，引發無諍愿智等諸勝功德？（問：為什麼修習識遍處，就能引發無諍愿智等各種殊勝的功德？）答：諸功德法皆依心識（答：各種功德法都依賴於心識）。功德皆是心所法故（功德都是心所法的緣故）。由識處得自在故（由於在識處得到自在的緣故）。即如識為境（就是以識為境界）。得自在後依第四靜慮引發此無諍智等（得到自在後，依靠第四禪引發這個無諍智等）。前往還無礙神通亦依四禪（前往還無礙的神通也依賴於四禪）。要依空處除礙色障故（一定要依靠空處去除障礙的色法障礙）。卻入四靜慮往還無（然後進入四禪，來往無礙）。

【English Translation】 English version The second is the unimpeded supernatural power of going and returning everywhere. The consciousness realm gives rise to three, hence five. That is, the merits of unimpeded understanding, etc., are one. Accomplishing the liberation of no-thing-ness ( akincanyayatana ), the liberation of neither perception nor non-perception ( nevasannanasannayatana ), and the cessation liberation ( nirodhasamapatti ) are two. Boundless, immeasurable, pervasive practice and transformation are three. Question: Why does the cessation liberation have an additional word 'also', combining no-thing-ness, etc., into one? Answer: The structure of the text is such. Only the consciousness realm has three. Above, middle, and below all say that because of this boundless realm of consciousness. When speaking of this cessation liberation, it is absent. It only says that because of this cause of accomplishment and fulfillment. That is, it is because of this cause of accomplishing and fulfilling no-thing-ness, etc. Therefore, it is known to be combined into one. Because they are of the category of liberation. The Great Meaning says: The consciousness realm has three. First, it gives rise to non-contention wisdom ( aranavihāra ), etc. Second, the liberation of the realm of no-thing-ness and neither perception nor non-perception. Third, the cessation liberation. Speaking of boundless, immeasurable, pervasive practice and transformation, this summarizes the previous accomplishment of the consciousness realm. Therefore, obtaining the various merits below all belong to the Great Meaning. These various merits are explained in the twenty-fourth chapter of the Yogacarabhumi-sastra. Question: Why does accomplishing the previous eight pervasive realms give rise to transformation events and change events? Answer: Because the previous pervasive realms have obtained freedom in the realm of objects and form. Therefore, they can give rise to transformation events and change events. Here, the impeded supernatural power has not yet obtained the emptiness realm concentration ( akasanancayatana ). But it is obtained by relying on the fourth dhyana. Can one not obtain transformation events? This is speaking in terms of superior function. Ordinary people cannot obtain the previous eight pervasive realms. Question: How does one obtain the emptiness pervasive realm, thus giving rise to the unimpeded supernatural power of going and returning? Answer: Because of the emptiness concentration. Therefore, one can give rise to unimpeded going and returning. Therefore, the thirteenth chapter of the Abhidharma says: Because one has obtained the non-perception ( asannasamapatti ), one can subdue and remove the thought of form, which cannot be removed otherwise. If one obtains unimpeded going and returning without obtaining the emptiness realm, it can also be obtained. However, the obstacles are not yet exhausted. Now we are speaking in terms of the place where the obstacles are completely exhausted. One must obtain the emptiness realm to remove this obstacle. Question: Why does practicing the consciousness pervasive realm give rise to non-contention wish wisdom ( aranavihāra ), etc., and various superior merits? Answer: All meritous dharmas rely on consciousness. Because merits are all mental factors. Because one has obtained freedom in the consciousness realm. That is, taking consciousness as the object. After obtaining freedom, relying on the fourth dhyana, one gives rise to this non-contention wisdom, etc. The unimpeded supernatural power of going and returning also relies on the four dhyanas. One must rely on the emptiness realm to remove the obstructing form obstacle. Then entering the four dhyanas, one can go and return without impediment.

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礙。雖有不得空遍處等而得往還無礙。非是增勝者語。以定色礙障未盡。故有處有礙。今據勝者一切處無礙。又無量遍滿行轉者。行此識處作無量無邊觀故。無量邊行此處究竟故。更不立遍處。勝處遍處是諸解脫能清凈道者。謂以解脫為果。以勝處為前方便。故對法第十三末云。依解脫故造修。勝處故起加行。遍處故成滿。成滿故即于解脫究竟。不同薩婆多。解脫唯自初修惡。先依解脫一分取斷障。遍處唯果末後修故。勝處通因果。在解脫遍處前修故。即如對法文。此中以解脫為果。勝處遍處為因。不同成實論。彼云遍處為因解脫為果。勝處通為因果。后修若已如是次第。故同此論。又對法雲。解脫究竟道。薩婆多約初時。謂初修習時以解脫為初故。對法言依解脫故造修。依解脫斷障故。成實論約后。謂究竟時要成勝處遍處故。解脫方滿。以解脫為果故。此言勝處為解脫能清凈道。對法亦云。若遍處成滿解脫即究竟。此中據究竟時語此。如是和會大當道理。檢文亦盡。言又諸解脫由所知障解脫所顯等者。此是變易不變易異熟生受。即是白清無記法。障所知故是所知障類。又通染受但障所知。故得所知障名。二乘斷此名斷所知障。第四明愛味等至。于中先明味定三相。后明上下地法起通局。前中景雲。言或證得等至出已

【現代漢語翻譯】 現代漢語譯本 礙（障礙）。雖然有不能空無阻礙地到達所有地方等情況，但仍然可以往來無礙。這不是增勝者（修行有成就者）的說法，因為他們對色（物質）的障礙尚未完全消除，所以有些地方仍然存在障礙。現在根據勝者（佛）的說法，一切地方都沒有障礙。又有無量遍滿行轉者，是因為修行者在此識處（意識的境界）作無量無邊的觀想。因為無量邊行在此處達到究竟，所以不再設立遍處（一種禪定境界）。勝處（一種禪定境界）、遍處是諸解脫（各種解脫）的能清凈道（能夠使道路清凈的方法），意思是說以解脫為果，以勝處為前方便。所以《對法》第十三末尾說：『依靠解脫的緣故而造作修習，依靠勝處的緣故而發起加行，依靠遍處的緣故而成就圓滿，成就圓滿的緣故就能在解脫上達到究竟。』這與薩婆多（一切有部）的觀點不同，他們認為解脫只是最初修習時厭惡的。先依靠解脫的一部分來斷除障礙，遍處只是果的最後才修習的。勝處則貫通因果，在解脫和遍處之前修習。就像《對法》的文句所說。這裡以解脫為果，勝處、遍處為因。這與《成實論》不同，該論認為遍處為因，解脫為果，勝處則既可以為因也可以為果。如果按照這樣的次第來修習，就與此論相同。另外，《對法》說解脫是究竟道。薩婆多是從最初的時候來說的，意思是說最初修習的時候以解脫為開始。所以《對法》說依靠解脫的緣故而造作修習，依靠解脫來斷除障礙。《成實論》是從最後來說的，意思是說在達到究竟的時候，必須要成就勝處、遍處，解脫才能圓滿，因為解脫是果。這裡說勝處是解脫的能清凈道，《對法》也說，如果遍處成就圓滿，解脫也就達到究竟。這裡是根據達到究竟的時候來說的。這樣調和就非常合乎道理，檢查文句也就明白了。又說諸解脫由所知障解脫所顯等，這是變易（變化）和不變易（不變化）的異熟生受（由異熟果報所產生的感受），也就是白色清凈的無記法（非善非惡的法）。因為障礙所知，所以是所知障（障礙對一切法如實知見的障礙）的種類。又貫通染受（染污的感受），但障礙所知，所以得到所知障的名稱。二乘（聲聞乘和緣覺乘）斷除這個就叫做斷除所知障。第四部分說明愛味等至（對禪定的喜愛和執著）。其中先說明味定（對禪定滋味的執著）的三種相，后說明上下地法（不同禪定層次的法）的生起和普遍性。前面景雲說：『或者證得等至（禪定）之後』

【English Translation】 English version 'Āvaraṇa' (Obstruction). Although there are situations where one cannot reach all places freely, there is still unobstructed movement. This is not the statement of '增勝者' (Zēngshèng zhě) (one who has achieved advanced practice), because their obstructions to '色' (sè) (matter) have not been completely eliminated, so there are still obstructions in some places. Now, according to the '勝者' (shèng zhě) (Buddha), there are no obstructions in all places. Also, '無量遍滿行轉者' (Wúliàng biànmǎn xíng zhuǎn zhě) (those who practice the transformation of boundless pervasiveness) do so because practitioners contemplate the immeasurable and boundless in this '識處' (shì chù) (realm of consciousness). Because the practice of boundless pervasiveness reaches its ultimate point here, '遍處' (biàn chù) (a state of meditative absorption) is no longer established. '勝處' (shèng chù) (a state of meditative mastery) and '遍處' are the purifying paths that enable all '解脫' (jiětuō) (liberations), meaning that liberation is the result, and '勝處' is the preliminary means. Therefore, the end of the thirteenth chapter of '對法' (Duì fǎ) (Abhidharma) says: 'Relying on liberation, one creates and cultivates; relying on '勝處', one initiates effort; relying on '遍處', one achieves fulfillment; achieving fulfillment leads to ultimate liberation.' This differs from the view of '薩婆多' (Sà pó duō) (Sarvāstivāda), who believe that liberation is only disliked at the beginning of practice. One first relies on a portion of liberation to cut off obstructions, and '遍處' is only cultivated at the end as the result. '勝處', on the other hand, connects cause and effect, and is cultivated before liberation and '遍處'. Just as the text of '對法' says. Here, liberation is the result, and '勝處' and '遍處' are the causes. This differs from the '成實論' (Chéngshí lùn) (Tattvasiddhi Śāstra), which believes that '遍處' is the cause and liberation is the result, while '勝處' can be both cause and effect. If one cultivates in this order, it is the same as this treatise. Furthermore, '對法' says that liberation is the ultimate path. '薩婆多' speaks from the beginning, meaning that liberation is the beginning of practice. Therefore, '對法' says that one creates and cultivates relying on liberation, and cuts off obstructions relying on liberation. '成實論' speaks from the end, meaning that to reach the ultimate, one must achieve '勝處' and '遍處' for liberation to be complete, because liberation is the result. Here it is said that '勝處' is the purifying path that enables liberation, and '對法' also says that if '遍處' is achieved and fulfilled, liberation will be ultimate. This is spoken from the perspective of reaching the ultimate. Such reconciliation is very reasonable, and examining the text will make it clear. It is also said that all liberations are manifested by the liberation from the '所知障' (suǒ zhī zhàng) (obstruction to knowledge), etc. This is the '異熟生受' (yì shú shēng shòu) (feelings arising from the results of karma) of change and non-change, which is the white, pure, and neutral dharma. Because it obstructs knowledge, it is a type of '所知障' (obstruction to knowledge). It also pervades defiled feelings, but obstructs knowledge, so it is named '所知障'. The '二乘' (Èr shèng) (Two Vehicles: Śrāvakayāna and Pratyekabuddhayāna) cutting this off is called cutting off the '所知障'. The fourth part explains '愛味等至' (ài wèi děng zhì) (attachment to the taste of samādhi). Among them, the three characteristics of '味定' (wèi dìng) (attachment to the taste of samādhi) are explained first, and then the arising and universality of the dharmas of the upper and lower realms are explained. In the front, '景雲' (Jǐng yún) (Jingyun) says: 'Or after attaining '等至' (děng zhì) (samādhi)'

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計為清凈等者。此愛過去。或未證得者。此全未得。故於未來生愛。或已證得未來愛味者。已得定者于未起者生愛。亦緣未來生愛未來。言現行愛味者。此愛現在。下問答釋。問意正障治不併。云何于現在定而生現愛味耶。答意總言愛味三世定。非謂現愛愛現在定。故云愛味者謂於是中遍生貪著。基云。一者得定出已。方愛過去等住。二者或未證得未來愛味。愛味未來定。或已得近分。愛味未來根本。或已得下品。愛味上品者。由愛味增上力。追求未來定等而生愛味。三者已得近分及根本等。隨一與定心相入出。似定心不住散亂位而起愛味。下明上下法起通局。中景雲。言生上下地諸法不現在前者除上地命終將生下時起下地愛。又生上地起下四識見聞觸等。未離欲者于上地愛或染不染。染者是貪。不染是欲界已有此愛不上緣。同小論說。然輕微愛亦得上緣。基云。言若生下地于上起愛未得離欲不定心者。當言此愛是欲界系者。謂前三相愛味中第一未得定愛味即欲界貪。緣上界生貪為他界緣。或不同小乘緣求上定。皆名善法欲。以彼心中染不染故。如文相狀。即同前五十九。上地下緣下等。互得相緣。此亦云我當得時如是愛味即是緣上。名自心之相分。第五明三種斷法。以大乘宗中無有諸共事是初斷滅者。色等事法但斷

【現代漢語翻譯】 現代漢語譯本 計為清凈等者：這種愛是針對過去的。或者對於尚未證得者來說，這是完全沒有得到的，因此對於未來會產生愛。或者對於已經證得未來愛味者，已經獲得禪定者，對於尚未生起的禪定會產生愛，也是緣于未來而生愛。說到現行愛味者，這種愛是針對現在的。下面的問答會解釋這個問題。問：意念的障礙和對治不能同時存在，為什麼在現在的禪定中會產生對現在的愛味呢？答：總的來說，愛味是針對過去、現在、未來三世的禪定，並不是說現在的愛是愛現在的禪定。所以說愛味，是指在這種狀態中普遍產生貪著。窺基（Kuiji）說：第一種情況是，獲得禪定之後，才愛過去等狀態的安住。第二種情況是，或者尚未證得未來的愛味，而愛味未來的禪定；或者已經獲得近分定（upacāra-samādhi），而愛味未來的根本定（mūla-samādhi）；或者已經獲得下品禪定，而愛味上品禪定。由於愛味的增強，追求未來的禪定等而產生愛味。第三種情況是，已經獲得近分定及根本定等，隨著禪定心相續出入，看似處於禪定心而並非處於散亂狀態，從而生起愛味。下面說明上下地諸法生起的普遍性和侷限性。中景（Zhongjing）說：說到生起上下地諸法，不是現在發生的，除非是上地命終將要生到下地時，生起下地的愛。又如生到上地時，生起下地的四識，即見、聞、觸等。尚未離欲者，對於上地的愛，或者是有染污的，或者是沒有染污的。染污的是貪，沒有染污的是欲界已經有了這種愛，但不會向上緣。如同《小論》（Śrāvakabhūmi）所說。然而，輕微的愛也可以向上緣。窺基（Kuiji）說：說到如果生到下地，對於上地生起愛，尚未離欲且心不定者，應當說這種愛是欲界所繫的。指的是前面三種愛味中，第一種未得定愛味，即欲界貪，緣于上界而生貪，是為他界緣。或者不同於小乘緣求上定，都稱為善法欲，因為他們的心中有染污和不染污。如同文中的相狀，即同於前面的五十九。上地、下地互相緣下等。互相可以相緣。這也可以說『我當獲得時，會是這樣的愛味』，這就是緣于上地，名為自心之相分。第五，說明三種斷法。因為在大乘宗中，沒有諸共事是最初斷滅的。色等事法只是斷除。

【English Translation】 English version Regarding 'considered as pure' and so on: This love is directed towards the past. Or, for those who have not yet attained it, it is completely unattained, thus love arises for the future. Or, for those who have already tasted the future flavor of love, those who have already attained samādhi (concentration), love arises for the samādhi that has not yet arisen, and love arises for the future based on the future. Speaking of 'currently active flavor of love': This love is directed towards the present. The following questions and answers will explain this. Question: Mental obstacles and antidotes cannot coexist, so how can the present flavor of love arise in the present samādhi? Answer: Generally speaking, the flavor of love is directed towards the samādhi of the past, present, and future. It is not that present love loves the present samādhi. Therefore, 'flavor of love' means that pervasive attachment arises in this state. Kuiji (窺基) said: The first situation is that after attaining samādhi, one loves the abiding in past states and so on. The second situation is that one has not yet attained the future flavor of love, and loves the future samādhi; or one has already attained access concentration (upacāra-samādhi), and loves the future fundamental concentration (mūla-samādhi); or one has already attained inferior samādhi, and loves superior samādhi. Due to the increased power of the flavor of love, one pursues future samādhi and so on, and the flavor of love arises. The third situation is that one has already attained access concentration and fundamental concentration, etc., and as the samādhi mind continuously enters and exits, it seems to be in the samādhi mind but not in a distracted state, thus the flavor of love arises. The following explains the universality and limitations of the arising of dharmas of the upper and lower realms. Zhongjing (中景) said: Speaking of the arising of dharmas of the upper and lower realms, it is not happening now, unless when one is about to be reborn in a lower realm at the end of life in an upper realm, love for the lower realm arises. Also, when one is born in an upper realm, the four consciousnesses of the lower realm arise, namely seeing, hearing, touching, etc. Those who have not yet abandoned desire, their love for the upper realm is either defiled or undefiled. Defiled is greed, undefiled is that the desire realm already has this love, but it will not reach upwards. As the Śrāvakabhūmi (小論) says. However, slight love can also reach upwards. Kuiji (窺基) said: Speaking of if one is born in a lower realm and love arises for the upper realm, and one has not yet abandoned desire and the mind is not settled, it should be said that this love is bound to the desire realm. It refers to the first of the three flavors of love, the flavor of love of unattained samādhi, which is greed of the desire realm, and greed arises for the upper realm, which is called the condition of another realm. Or, unlike the Śrāvakas who seek upper samādhi, they are all called virtuous desire, because their minds have defilement and undefilement. As the text describes, it is the same as the previous fifty-nine. The upper and lower realms mutually condition the lower and so on. They can mutually condition each other. This can also be said, 'When I attain it, it will be such a flavor of love,' which is conditioned on the upper realm, called the image-component of one's own mind. Fifth, explain the three types of cessation. Because in the Mahāyāna school, there are no common affairs that are initially extinguished. Phenomena such as form are only eliminated.

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緣縛。名為斷滅也。若生上地棄下地諸行。入無餘涅槃舍一切行。棄捨斷滅。第六明三退。未得退者未得法不能起得故名退。已得退者即已得法。退已起煩惱。習行退者現所得法不起名退。問后二退若為差別。解云。聖人已斷惑種。退起現前失諸功德。名已得退。若諸聖人所有功德不得並生。名習行退。以不起煩惱故。不同已得退也。第七明近分定四道。初明四道境。后明與七作意相攝。前中景雲。復依世間諸近分定至觀上寂靜者。謂世間諸近分定方便道若無間道隨伏一品。或亦名無間。若解脫道或為伏。或為證得。定中神通等德而修習者。彼于所緣境觀下失觀上靜。此六行道伏修惑時亦有四道。言若勝進道至或無漏緣者。勝進道中通緣上下。通欣厭二心名遍滿所緣。聖人若起世俗六行。勝進道中通起無漏。此文退證。基云。謂依四禪近分方便無間解脫三道。觀下六地為過失觀上諸地為靜寂。唯第四勝進道。或依一切法無我遍滿所緣是有漏。或作諦現觀無漏緣于上地者。此遊觀無漏。若欲斷惑觀。隨是何地無漏皆為之。下明與七作意攝。第三作意斷上三品。第六作意斷下三品。並是無間道。攝樂作意斷中三品。亦是無間道。故通四道。第七作意在根本地。故略不說之。第八明靜慮境不可思議。以久修習所作成辨。法爾

【現代漢語翻譯】 現代漢語譯本 緣縛（因緣的束縛）。名為斷滅（指斷滅見）。若生上地（如果生到更高的禪定境界）棄下地諸行（捨棄下層禪定的各種行相），入無餘涅槃（進入無餘涅槃）舍一切行（捨棄一切行相），（這才是真正的）棄捨斷滅（捨棄斷滅見）。 第六（部分）闡明三退（三種退失）。未得退者（未證得退失），未得法不能起（因為沒有證得任何法，所以無從談起退失），得故名退（因為已經證得）。已得退者（已經證得退失），即已得法（就是已經證得的法），退已起煩惱（退失後生起煩惱）。習行退者（習慣性修行的退失），現所得法不起名退（現在所證得的法不起作用，稱為退失）。問（提問）：后二退（後面兩種退失）若為差別（如何區分）？解云（解答說）：聖人已斷惑種（聖人已經斷除了煩惱的種子），退起現前失諸功德（退失後生起現前的煩惱，失去各種功德），名已得退（稱為已得退）。若諸聖人所有功德不得並生（如果諸位聖人所有的功德不能同時生起），名習行退（稱為習行退）。以不起煩惱故（因為沒有生起煩惱的緣故），不同已得退也（和已得退不同）。 第七（部分）闡明近分定（近分定）四道（四道）。初明四道境（首先闡明四道的境界），后明與七作意相攝（然後闡明與七作意的相互關係）。前中景雲（前面的經文中說）：復依世間諸近分定（再次依靠世間的各種近分定）至觀上寂靜者（達到觀察上界寂靜的境界）。謂世間諸近分定方便道（指世間的各種近分定方便道）若無間道（如果無間道）隨伏一品（隨之降伏一品煩惱），或亦名無間（或者也稱為無間道）。若解脫道（如果解脫道）或為伏（或者爲了降伏），或為證得（或者爲了證得）。定中神通等德而修習者（在禪定中修習神通等功德的人）。彼于所緣境觀下失觀上靜（他們對於所緣的境界，觀察地獄為過失，觀察上界為寂靜）。此六行道伏修惑時亦有四道（這六行道在降伏修惑的時候也有四道）。言若勝進道至或無漏緣者（如果勝進道達到或者無漏的境界）。勝進道中通緣上下（勝進道中可以通達上下），通欣厭二心名遍滿所緣（通達欣喜和厭惡兩種心，稱為遍滿所緣）。聖人若起世俗六行（聖人如果生起世俗的六行），勝進道中通起無漏（勝進道中可以通達無漏）。此文退證（這段文字可以證明退失）。基云（窺基法師說）：謂依四禪近分方便無間解脫三道（指依靠四禪近分的方便道、無間道、解脫道），觀下六地為過失（觀察下六地為過失），觀上諸地為靜寂（觀察上界諸地為寂靜）。唯第四勝進道（只有第四勝進道），或依一切法無我遍滿所緣是有漏（或者依靠一切法無我，遍滿所緣是有漏），或作諦現觀無漏緣于上地者（或者作諦現觀，無漏的緣于上地）。此遊觀無漏（這種遊觀是無漏的）。若欲斷惑觀（如果想要斷除煩惱的觀），隨是何地無漏皆為之（無論是哪個地的無漏，都可以用來斷除煩惱）。 下明與七作意攝（下面闡明與七作意的關係）。第三作意斷上三品（第三作意斷除上三品煩惱），第六作意斷下三品（第六作意斷除下三品煩惱）。並是無間道（都是無間道）。攝樂作意斷中三品（攝樂作意斷除中三品煩惱），亦是無間道（也是無間道）。故通四道（所以通達四道）。第七作意在根本地（第七作意在根本地），故略不說之（所以簡略地不說它）。 第八（部分）闡明靜慮境不可思議（靜慮的境界不可思議）。以久修習所作成辨（因為長久修習所成就的辨別能力）。法爾（自然而然）。

【English Translation】 English version The bond of conditions is called annihilation. If one is born in a higher realm, abandoning the practices of the lower realm, entering Nirvana without remainder, and relinquishing all practices, this is truly abandoning annihilation. Sixthly, it elucidates the three kinds of regression. 'Not yet attained regression' refers to not being able to arise because the Dharma has not been attained, hence the name 'regression'. 'Already attained regression' refers to the Dharma that has already been attained, and after regression, afflictions arise. 'Habitual practice regression' refers to the failure of the currently attained Dharma to arise, which is called 'regression'. Question: What is the difference between the latter two regressions? Answer: A sage has already severed the seeds of delusion. Regression causes the arising of present afflictions and the loss of merits, which is called 'already attained regression'. If all the merits of a sage cannot arise simultaneously, it is called 'habitual practice regression'. Because afflictions do not arise, it is different from 'already attained regression'. Seventhly, it elucidates the four paths of the proximate concentration (upacāra-samādhi). First, it elucidates the realm of the four paths, and then it elucidates the relationship with the seven mental activities (saptākāra). The previous text states: 'Again, relying on the worldly proximate concentrations to observe the tranquility above.' This refers to the worldly proximate concentration's path of expedience (upāya-mārga). If the path of immediate consequence (ānantarya-mārga) subdues one category of affliction, it may also be called the path of immediate consequence. If the path of liberation (vimukti-mārga) is for subduing or attaining, those who cultivate virtues such as supernatural powers in concentration, they observe the lower realm as flawed and the upper realm as tranquil in their object of focus. These six practices also have four paths when subduing and cultivating afflictions. The text states: 'If the path of advancement reaches the realm of non-outflow.' The path of advancement can connect to both the upper and lower realms, and the mind of both joy and aversion is called 'pervading the object of focus'. If a sage arises with the six worldly practices, the path of advancement can connect to the non-outflow. This text proves regression. K'uei-chi (Kuiji) says: 'Relying on the proximate concentration of the four dhyānas, the paths of expedience, immediate consequence, and liberation, observing the lower six realms as flawed and the upper realms as tranquil. Only the fourth path of advancement, either relying on all dharmas as non-self, pervading the object of focus with outflow, or contemplating reality with non-outflow, connecting to the upper realm.' This wandering contemplation is non-outflow. If one wishes to sever afflictions through contemplation, the non-outflow of any realm can be used for this purpose. Below, it elucidates the relationship with the seven mental activities. The third mental activity severs the upper three categories of affliction, and the sixth mental activity severs the lower three categories of affliction. Both are paths of immediate consequence. The mental activity of gathering joy severs the middle three categories of affliction, and it is also a path of immediate consequence. Therefore, it connects to the four paths. The seventh mental activity is in the fundamental realm, so it is briefly not discussed. Eighthly, it elucidates the inconceivable realm of meditative absorption (dhyāna). It is the discernment achieved through long cultivation. It is naturally so.

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難思。第九明三種修定互相障礙。景師但云。有二種修靜慮者。得定相似同於一事變水火異。一心相續所作事成。一心異緣便有障礙。泰云。有三種修定者。於一事中俱欲發轉變事。此二人勝解神通皆得自在。一欲作火。二欲作水。此二通非互相障礙。皆成此通。偏無勝者。故不相映奪。若有偏勝者相映奪者。即便一成一不成也。以無偏勝不相映奪。初皆不成。為作退不已。彼后無間。一於此事神通無礙如其所欲皆能轉變。第二神通便被障礙。何故初時二皆不成。后時一成一不成。此中所以云何應知。下釋。由彼二人神通勢力平等。然其所作不相似。故此一地事上水火神通互相障礙皆不得成。以威德相似不能相奪故也。彼后無間。爾時有一作是思。將無我定有退失耶。以起此余心故通不得成。第二定者即於此所緣變事如如專住心無散亂。故所發皆無礙。若二通威德不等。隨其勝者成辨。映奪劣者不得成。若二通威德相似。先作意者成。後作意者不成。若二通相似同時作意於一事中所變各別。互相妨礙共不成。第十明四種修靜慮者。一者依未至定修六作意。若修根本定六作意者。了相勝解。唯加行道是有漏。遠離作意加行究竟。唯無間道是其無漏。攝樂作意通於四道通漏無漏。觀察作意唯是有漏。二者由得愛上靜慮等。

【現代漢語翻譯】 現代漢語譯本 難思。第九，闡明三種修定互相障礙的情況。景法師只說：『有兩種修習靜慮的人，他們得到的定相似，就像用一種方法將水變成火一樣。如果一心相續，所做的事情就能成功。如果一心緣于不同的對象，就會產生障礙。』 泰法師說：『有三種修定的人，他們都想在同一件事上發起轉變。這兩個人對於勝解和神通都能夠自在運用。一個想把東西變成火，另一個想把東西變成水。這兩種神通不會互相障礙，都能成功。因為沒有特別勝出的人，所以不會互相影響。如果有人特別勝出，就會互相影響，導致一個成功，一個不成功。』因為沒有特別勝出，所以不會互相影響，一開始都不會成功。如果停止嘗試，之後就不會有間斷。其中一人對於這件事的神通沒有阻礙，能夠隨心所欲地轉變。第二人的神通就會被障礙。為什麼一開始兩人都不成功，後來一人成功，一人不成功呢？這其中的原因應該如何理解？ 下面解釋：由於這兩個人的神通勢力相等，但他們所做的事情不相似。因此，在這同一件事上，水和火的神通互相障礙，都不能成功。因為威德相似，不能互相奪取。之後沒有間斷，這時其中一人這樣想：『難道我的禪定要退失了嗎？』因為生起了其他的念頭，所以神通不能成功。第二個人對於所緣的轉變之事，如如不動地專注於此，心中沒有散亂，所以發出的神通沒有阻礙。如果兩種神通的威德不等，那麼隨著勝者的意願而成功，影響弱者，使其不能成功。如果兩種神通的威德相似，先作意的人成功，後作意的人不成功。如果兩種神通相似，同時作意于同一件事，所變的東西各不相同，互相妨礙，共同不能成功。 第十，闡明四種修習靜慮的人。第一種是依靠未至定修習六種作意。如果修習根本定六種作意，了相勝解，只有加行道是有漏的。遠離作意加行究竟，只有無間道是無漏的。攝樂作意通於四道，通於有漏和無漏。觀察作意只有有漏。第二種是由於得到愛上靜慮等。

【English Translation】 English version Difficult to fathom. Ninth, explaining the mutual obstruction of three types of meditative stabilization. Master Jing only said: 'There are two types of practitioners of dhyana (靜慮, meditative stabilization), their attained samadhi (定, meditative stabilization) is similar, like transforming water into fire using one method. If the mind continues uninterruptedly, the things done will succeed. If the mind is focused on different objects, there will be obstruction.' Master Tai said: 'There are three types of practitioners of samadhi, all wanting to initiate transformation on the same matter. These two people are able to freely use their adhimoksha (勝解, superior understanding) and supernormal powers (神通, supernormal powers). One wants to turn something into fire, the other wants to turn it into water. These two supernormal powers do not obstruct each other, and both succeed. Because there is no one particularly superior, they do not influence each other. If someone is particularly superior, they will influence each other, resulting in one succeeding and the other failing.' Because there is no particular superiority, they do not influence each other, and initially neither will succeed. If they stop trying, there will be no interruption afterward. One of them has unobstructed supernormal power over this matter, able to transform it as desired. The second person's supernormal power will be obstructed. Why do both fail initially, and later one succeeds and the other fails? How should the reason for this be understood? The following explains: Because the supernormal power of these two people is equal, but what they do is not similar. Therefore, on this same matter, the supernormal powers of water and fire obstruct each other, and neither can succeed. Because their majestic virtue (威德, majestic virtue) is similar, they cannot seize from each other. Afterward, without interruption, one of them thinks: 'Could it be that my samadhi is regressing?' Because other thoughts arise, the supernormal power cannot succeed. The second person, regarding the object of transformation, remains steadfastly focused on it, without mental distraction, so the supernormal power emitted is unobstructed. If the majestic virtue of the two supernormal powers is unequal, then success follows the will of the superior one, influencing the weaker one, causing it to fail. If the majestic virtue of the two supernormal powers is similar, the one who first makes the intention succeeds, and the one who makes the intention later fails. If the two supernormal powers are similar, and they simultaneously make the intention on the same matter, the things transformed are different, obstructing each other, and both fail together. Tenth, explaining the four types of practitioners of dhyana. The first is to cultivate the six aspects of attention (六作意, six aspects of attention) relying on the anagami-dhyana (未至定, preliminary concentration). If cultivating the six aspects of attention of the fundamental dhyana, the understanding of characteristics (了相, understanding of characteristics) and superior understanding, only the path of application (加行道, path of application) is with outflows (有漏, with outflows). Abandoning the application of attention, the application is complete, only the path of immediate contiguity (無間道, path of immediate contiguity) is without outflows (無漏, without outflows). Gathering and delighting attention (攝樂作意, gathering and delighting attention) is common to the four paths, common to with and without outflows. Observing attention (觀察作意, observing attention) is only with outflows. The second is due to obtaining the dhyana of love and above, etc.

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故名唯起上愛。三者依根本世間靜慮。能引現樂發神通等。四者依暖等善根修得見道。言抉擇所攝受三解脫等者。抉擇分是有漏。空等解脫門是見道無漏。由抉擇分故得有空等。故言所攝受。抉擇分中雖有空等不名解脫門。何以知者。如顯揚第二云。言解脫門唯是無漏之修。故知舉抉擇分能引發。取所攝受無漏者也。即為依得彼故修抉擇分也。依者求即為求彼。以所求為依也。乃至第一為得近分故修等。又即抉擇分中空等作出世間解行。故言第四齣世間空。從果行解為名。故言解脫門。此中初是大義。后為泛解。第十一分別二定。景雲。言無想定有漏滅定無漏。由煩惱不相應。即于相應中生長諸漏。今既不與煩惱相應。即非生漏名為無漏。下展轉釋。以此滅定非相應法故。非所緣故。是故不與諸漏相應。生漏名漏。言非諸煩惱之所生故是出間者。前明不能生漏。今明不從漏生。故非有漏。略不釋言非漏住處故名無漏。一切異生能行故唯除已入遠地菩薩者。向下文說。六地入滅定。七地菩薩唸唸入滅盡定。道理初地以上皆得滅定。以得地相初二三地相同世間。四地預流五地一來。故前五地未得滅定。六地當不還。七地當阿羅漢。故論偏說得滅盡定。言菩薩雖能起出世法等乃至似涅槃故者。凡論學無學義自有三種。一就身

【現代漢語翻譯】 現代漢語譯本 因此，（這些禪定）被稱為唯有在（四禪）之上的愛。這三種禪定依賴於根本世間的靜慮（Dhyana，禪那，指禪定），能夠引導產生現世的快樂和神通等等。 第四種（解脫門）依賴於暖位（Ushmagata，四加行位的第一個階段）等善根的修習而獲得見道（Darshana-marga，見道，佛教修行階位）。 說到『抉擇分所攝受的三解脫』等，抉擇分（Nirvedha-bhagiya，四加行位）是有漏的（Sāsrava，指仍然受煩惱影響），而空（Śūnyatā，空性）、無相（Animitta，無相）、無愿（Apranihita，無愿）等解脫門是見道無漏的（Anāsrava，指不受煩惱影響）。因為有抉擇分，所以才能獲得空等解脫門，因此說是『所攝受』。 抉擇分中雖然也有空等，但不稱為解脫門。為什麼知道呢？如《顯揚聖教論》（Asanga's Yogācārabhūmi-śāstra）第二卷所說：『解脫門唯是無漏之修』。因此可知，舉抉擇分是爲了能引發、取所攝受的無漏法。 也就是爲了依靠獲得它們而修習抉擇分。『依』就是尋求，也就是爲了尋求它們。以所尋求的為所依。 乃至第一禪是爲了獲得近分定（Upacāra-samādhi，近分定，指接近正式禪定的狀態）而修習等等。又，在抉擇分中，將空等作為出世間的解行（指修行方法）。因此說『第四齣世間空』。從果（證果）的修行理解而得名，所以說是解脫門。這裡，最初的是大義，後面的是泛解。 第十一（節）分別二定。景法師說：『無想定（Asamjñā-samāpatti，無想定）是有漏的，滅盡定（Nirodha-samāpatti，滅盡定）是無漏的。』因為（無想定）與煩惱不相應，而（有漏法）在相應中生長諸漏。現在既然不與煩惱相應，就不是生漏，稱為無漏。 下面進一步解釋。因為這個滅盡定不是相應法，所以不是所緣，因此不與諸漏相應。生漏稱為漏。『因為不是諸煩惱所生，所以是出世間』，前面說明不能生漏，現在說明不從漏生，所以不是有漏。省略不解釋『不是漏的住處』，所以稱為無漏。 『一切異生（Prthag-jana，凡夫）都能行』，唯除已入遠地菩薩（指六地以上的菩薩）。向下文會說到，六地菩薩入滅定，七地菩薩唸唸入滅盡定。道理上初地以上的菩薩都能得滅定。因為得地之相，初地、二地、三地相同於世間，四地是預流果（Srotāpanna，須陀洹），五地是一來果（Sakrdagamin，斯陀含）。所以前五地未得滅定。六地當不還果（Anagamin，阿那含），七地當阿羅漢果（Arhat，阿羅漢）。所以論中偏說得滅盡定。 『菩薩雖然能起出世法等，乃至似涅槃故』，凡是討論學（Śaikṣa，有學）、無學（Aśaikṣa，無學）的意義，自然有三種。一就身（指身體）。

【English Translation】 English version Therefore, (these meditations) are called love only above (the fourth Dhyana). These three meditations rely on the fundamental mundane Dhyana (meditative absorption), which can lead to present happiness and supernormal powers, etc. The fourth (liberation gate) relies on the practice of good roots such as Ushmagata (heat, the first stage of the four preparatory stages) to attain the Darshana-marga (path of seeing, a stage in Buddhist practice). Speaking of 'the three liberations encompassed by Nirvedha-bhagiya,' Nirvedha-bhagiya (discriminative insight, the four preparatory stages) is Sāsrava (with outflows, meaning still influenced by afflictions), while the liberation gates of Śūnyatā (emptiness), Animitta (signlessness), and Apranihita (wishlessness) are Anāsrava (without outflows, meaning not influenced by afflictions) of the Darshana-marga. Because of Nirvedha-bhagiya, one can attain the liberation gates of emptiness, etc., hence it is said to be 'encompassed'. Although there is emptiness, etc., in Nirvedha-bhagiya, it is not called a liberation gate. How do we know this? As the second volume of Asanga's Yogācārabhūmi-śāstra says: 'The liberation gate is only the Anāsrava practice.' Therefore, it can be known that mentioning Nirvedha-bhagiya is to be able to evoke and take the Anāsrava dharma that is encompassed. That is, to cultivate Nirvedha-bhagiya in order to rely on obtaining them. 'Relying' means seeking, that is, seeking them. Taking what is sought as the basis. Even the first Dhyana is cultivated to obtain Upacāra-samādhi (access concentration, the state close to formal meditation), etc. Also, in Nirvedha-bhagiya, emptiness, etc., are taken as supramundane practice. Therefore, it is said 'the fourth supramundane emptiness'. It is named from the understanding of practice of the fruit (attainment), so it is called the liberation gate. Here, the first is the great meaning, and the latter is a general explanation. The eleventh (section) distinguishes the two samadhis. Master Jing said: 'Asamjñā-samāpatti (non-perceptual attainment) is Sāsrava, and Nirodha-samāpatti (cessation attainment) is Anāsrava.' Because (Asamjñā-samāpatti) is not associated with afflictions, and (Sāsrava dharmas) grow outflows in association. Now that it is not associated with afflictions, it is not the arising of outflows, and it is called Anāsrava. The following further explains. Because this Nirodha-samāpatti is not an associated dharma, it is not an object, therefore it is not associated with outflows. The arising of outflows is called outflow. 'Because it is not born from afflictions, it is supramundane,' the previous explanation clarifies that it cannot produce outflows, and now it clarifies that it is not born from outflows, so it is not Sāsrava. It omits explaining 'it is not the dwelling place of outflows,' so it is called Anāsrava. 'All Prthag-jana (ordinary beings) can practice it,' except for Bodhisattvas who have entered the distant grounds (referring to Bodhisattvas above the sixth ground). The following text will say that Bodhisattvas of the sixth ground enter cessation, and Bodhisattvas of the seventh ground enter Nirodha-samāpatti in every moment. In principle, Bodhisattvas above the first ground can attain cessation. Because the characteristics of attaining the grounds, the first, second, and third grounds are the same as the mundane, the fourth ground is Srotāpanna (stream-enterer), and the fifth ground is Sakrdagamin (once-returner). Therefore, the first five grounds have not attained cessation. The sixth ground will be Anagamin (non-returner), and the seventh ground will be Arhat (worthy one). Therefore, the treatise particularly mentions attaining Nirodha-samāpatti. 'Although Bodhisattvas can arise supramundane dharmas, even resembling Nirvana,' whenever discussing the meaning of Śaikṣa (learner) and Aśaikṣa (non-learner), there are naturally three types. First, regarding the body.

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說。如說學人身中所成憂苦亦名為學。無學身中所成苦根說無學。二就漏無漏辨。若彼學人所成無漏五蘊總名為學。無學亦爾。三者就無漏中。若有行解作意修學方名為學。學滿足時說名無學。今滅盡定以無行解作意修學。故不名學。由非是無學。若依第二門說體是無漏。不還人得得名為學。阿羅漢得得名無學。泰云。八地已上名入遠地。又釋。初地已上名入遠地。遠地菩薩能入此定。若漸悟菩薩地前亦入。若頓悟者地前是凡故不入。初地已上菩薩雖起出世無漏法令現在前。然由方便善巧化生力故。不捨修道煩惱。留惑助業受生故也。測述三藏言。三地菩薩得入滅定。基云。又大義曰。遠地者即入十解心人亦得滅定。滅定是相似無漏故體是有漏。今言非異生及有漏。非一切異生及凡爾有漏也。或是入位異生作涅槃相心方得故。若菩薩得伏定障亦得惑。是有漏或是無漏。二乘一向無漏。不能伏定障故。上來於五段中第一以十一門雜抉擇三摩呬多地竟。自下第二引四經解釋。一解隨身念住經。于中初標所釋之經。次正釋經文。后就正釋經中文分有二。初舉所治四煩惱后明能治。能治中先釋后結。釋中即釋五句。初辨不定地清凈。于中兩番。初解者。謂為治初犯戒障修正知作意知犯為失。為除第二散亂三種過失修三作意。治

緣過去不知無常令知無常。修攝順所緣作意。治于現五欲境不知是苦耶。尋思故生惡見聞掉舉流散。令了彼相故修了彼相。治彼尋思作意。治於前二種長時串習散亂難除。修彼所依心調練作意也。為除第三保著內身起積聚執。修分折積聚作意。為除第四保著外境是清凈修不凈作意。第二番解。又初作意能斷妄念者。謂正知作意治緣過去隨念散亂。第二作意。能斷保著內身外境二貪著者。謂積順彼所緣作意治隨煩惱中第三第四也。第三作意斷惡見等所有散亂者。謂了別彼相能對治彼尋思作意。能治依掉舉流散惡見。第四作意斷先串習所持散亂者。謂彼所依止調練作意所治可知。第五作意能斷于身清有情想者。謂應修分折積聚作意。第六作意能斷四貪者。謂不清作意。能斷色觸形及承事四食。依小乘解作青瘀觀能治色貪。貪紅白等色。骨鎖觀除去觸貪。作骨節分離觀除去形容貪。作死屍觀除去承事貪。此第二番中不論犯戒。將初正知作意。除彼第二於過去境隨念散亂。將第二隨順彼所緣作意。越治后保著內身保著外境貪。了知內身外境是無常法。不應保著此治于欲界身生著。第三了別彼相作意。還除向前惡見惡聞掉舉流散。第四調練作意。還除向前先所串習勢力住持所有散亂。第五應修分折積聚作意。別斷于身清有情想。

【現代漢語翻譯】 現代漢語譯本 通過回憶過去，因為不瞭解無常（anicca，事物持續變化的狀態）而導致散亂，所以要通過了解無常來對治。要通過修習與所緣（arammana，心所緣的對象）相順的作意（manasikara，心理活動），來對治對現在五欲（panchakamaguna，色、聲、香、味、觸）境界的執著，因為不瞭解它們是苦（dukkha，痛苦）的。由於尋思（vitakka，粗略的思考）而產生惡見（micchaditthi，錯誤的見解）、惡聞（duccuta，不好的聽聞）、掉舉（uddhacca，內心的躁動）和流散（vikshepa，精神渙散）。爲了瞭解這些現象的真相，所以要修習瞭解這些現象的作意，以此來對治尋思。爲了對治前兩種長期串習的散亂，要修習以心調練（citta-samatha，心的平靜）為基礎的作意。 爲了去除第三種執著于自身而產生的積聚執（kayasakkaya-ditthi，認為身體是真實存在的錯誤觀念），要修習分解積聚的作意。爲了去除第四種執著于外境是清凈的觀念，要修習不凈作意（asubha-manasikara，對身體不凈的觀想）。這是第二種解釋。 另外，第一種作意能夠斷除妄念，指的是正知作意（sati-sampajanna，保持覺知的心理活動），用來對治緣於過去隨唸的散亂。第二種作意能夠斷除對內身和外境的執著，指的是修習與所緣相順的作意，用來對治隨煩惱（upakkilesa，細微的煩惱）中的第三和第四種。 第三種作意能夠斷除惡見等所有散亂，指的是了別彼相（lakkhana，事物的特徵），能夠對治尋思的作意，能夠對治依附於掉舉、流散和惡見的散亂。第四種作意能夠斷除先前串習所導致的散亂，指的是以心調練為基礎的作意，所要對治的內容是可以理解的。第五種作意能夠斷除對身體的清凈和有情之想，指的是應該修習分解積聚的作意。第六種作意能夠斷除四種貪慾，指的是不清凈作意，能夠斷除對色（rupa，顏色和形狀）、觸（phassa，觸覺）、形容（santhana，身體的形態）以及承事（paricariya，服侍）四種事物的貪慾。依據小乘（Hinayana，又稱聲聞乘）的解釋，作青瘀觀（vinilaka，觀想屍體呈現青紫色）能夠對治色貪，貪戀紅色、白色等顏色。骨鎖觀（atthika，觀想白骨）能夠除去觸貪。作骨節分離觀（vicchiddaka，觀想骨骼分離）能夠除去形容貪。作死屍觀（uddhumataka，觀想屍體腫脹腐爛）能夠除去承事貪。在第二種解釋中，不論是否犯戒，將最初的正知作意，去除對過去境界的隨念散亂。將第二種隨順彼所緣的作意，用來對治對內身和外境的執著貪戀，了知內身和外境是無常法，不應該執著，以此來對治對欲界（kamadhatu，眾生對慾望強烈的世界）身體產生的執著。第三種了別彼相的作意，用來去除先前的惡見、惡聞、掉舉和流散。第四種調練作意，用來去除先前串習勢力所導致的散亂。第五種應該修習分解積聚的作意，特別用來斷除對身體的清凈和有情之想。

【English Translation】 English version Knowing impermanence (anicca, the state of constant change) through reflecting on the past, which was not understood as impermanent, leads to distraction. Cultivate attention (manasikara, mental activity) that aligns with the object of focus (arammana, the object of the mind) to counteract attachment to the present five sense pleasures (panchakamaguna, sights, sounds, smells, tastes, and tactile sensations), as they are not understood as suffering (dukkha, pain). Due to discursive thinking (vitakka, coarse thought), wrong views (micchaditthi, incorrect beliefs), bad hearing (duccuta, bad listening), restlessness (uddhacca, mental agitation), and scattering (vikshepa, mental dispersion) arise. To understand the true nature of these phenomena, cultivate attention that comprehends their characteristics, thereby counteracting discursive thinking. To counteract the first two types of long-standing habitual distractions, cultivate attention based on mental training (citta-samatha, mental tranquility). To eliminate the third type of clinging, which arises from attachment to the inner body and leads to the accumulation view (kayasakkaya-ditthi, the false belief that the body is real), cultivate attention that analyzes and deconstructs the aggregates. To eliminate the fourth type of clinging, which arises from the perception of external objects as pure, cultivate impure attention (asubha-manasikara, contemplation of the impurity of the body). This is the second explanation. Furthermore, the first type of attention, which can eliminate false thoughts, refers to right mindfulness (sati-sampajanna, the mental activity of maintaining awareness), used to counteract distraction arising from recollection of the past. The second type of attention, which can eliminate attachment to the inner body and external objects, refers to cultivating attention that aligns with the object of focus, used to counteract the third and fourth of the subtle defilements (upakkilesa, subtle defilements). The third type of attention, which can eliminate all distractions such as wrong views, refers to attention that distinguishes characteristics (lakkhana, the characteristics of things), which can counteract discursive thinking and address distractions related to restlessness, scattering, and wrong views. The fourth type of attention, which can eliminate distractions caused by previous habitual tendencies, refers to attention based on mental training, the objects of which are understandable. The fifth type of attention, which can eliminate the perception of the body as pure and the notion of sentient beings, refers to cultivating attention that analyzes and deconstructs the aggregates. The sixth type of attention, which can eliminate the four types of craving, refers to impure attention, which can eliminate craving for form (rupa, color and shape), touch (phassa, tactile sensation), figure (santhana, body's form), and service (paricariya, attendance). According to the Hinayana (also known as Sravakayana) explanation, contemplating the blue-purple corpse (vinilaka, contemplating a corpse turning blue-purple) can counteract craving for form, such as craving for red, white, and other colors. Contemplating the skeleton (atthika, contemplating white bones) can remove craving for touch. Contemplating the separation of bones (vicchiddaka, contemplating the separation of bones) can remove craving for figure. Contemplating the decaying corpse (uddhumataka, contemplating a swollen and decaying corpse) can remove craving for service. In the second explanation, regardless of whether precepts are broken, the initial right mindfulness removes distraction arising from recollection of past objects. The second type of attention, which aligns with the object of focus, is used to counteract attachment and craving for the inner body and external objects, understanding that the inner body and external objects are impermanent phenomena and should not be clung to, thereby counteracting attachment to the body in the desire realm (kamadhatu, the world where beings have strong desires). The third type of attention, which distinguishes characteristics, is used to remove previous wrong views, bad hearing, restlessness, and scattering. The fourth type of training attention is used to remove all distractions sustained by the power of previous habitual tendencies. The fifth type of attention, which should cultivate the analysis and deconstruction of aggregates, is specifically used to eliminate the perception of the body as pure and the notion of sentient beings.

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此治於色界身生著。第六不清作意。能斷四貪去來威儀承事等貪。第二辨定地清凈。復有兩番。初云如是作意修習為依至根本勝定者。明作意所成。又能證得有喜離喜清凈安樂者。得下三定。又解。初二定名有喜。第三定名離喜。第四定名安樂清凈。又解。第三定名離喜安樂。四定已上乃至非想名為清凈。又解。四定已上乃至非想名安樂清凈。又解。第三定已上總名離喜。第二番云。又依如是正定心故至諸行無常性等者。得天眼通見諸眾生此死彼生。了知諸行二世流轉。謂過去十支復招未來生及老死名行無常。第三辨攝清凈。云依於三處等者。一依增上心。二依增上慧。三依慧增上初修業地。依增上心慧學處為斷余結。修念住等菩提分法之所依止故名攝清凈。第四辨不共清凈。由三因緣不與外道共者。即是次下三處故字也。第五辨不共果清凈中。文有三節。謂依前三緣不共故。四果五果及以九果清凈。四果清凈者。處聚落世法所生煩惱不染一。處練若生惱不染二。總合前二復為第三。於二處所不能堪忍淋漏等苦煩不染為第四果。言二處苦者聚落中舍破雨水淋漏等。若於空閑處蚊虻嚙血淋漏等。若以資糧圓滿故難忍能忍煩惱不染。五果清凈中景雲。即指四空總為第五寂靜解脫。基云。謂四禪寂靜解脫得無色定入滅定。滅

【現代漢語翻譯】 現代漢語譯本 此（指第六清凈）在於身（kāya）上產生作用。第六不清凈的作意，能夠斷除四種貪慾，即對於來去、威儀、承事等的貪戀。第二是辨定地清凈。又有兩種情況。首先說『如是作意修習為依至根本勝定者』，說明作意所成就的。又能證得有喜、離喜、清凈安樂者，是得到了下三禪定。又解釋說，初禪和二禪名為有喜，第三禪名為離喜，第四禪名為安樂清凈。又解釋說，第三禪名為離喜安樂，四禪以上乃至非想非非想處定名為清凈。又解釋說，四禪以上乃至非想非非想處定名為安樂清凈。又解釋說，第三禪以上總名為離喜。第二種情況說『又依如是正定心故至諸行無常性等者』，是得到了天眼通，能看見諸眾生此死彼生，了知諸行在二世（過去和未來）中流轉，即過去十支（指十二因緣中的前十支）又招感未來的生和老死，這叫做行無常。第三是辨攝清凈。說『依於三處等者』，一是依增上心（adhisīla）。二是依增上慧（adhipaññā）。三是依慧增上初修業地。依增上心慧學處是爲了斷除其餘的結縛，修習念住等菩提分法（bodhipakkhiyadhamma）的所依止，所以名為攝清凈。第四是辨不共清凈。由三種因緣不與外道共有，就是指接下來的三個地方（指增上心、增上慧、初修業地），所以用了『故』字。第五是辨不共果清凈，文中分為三節。就是說依靠前面三種不共的因緣，有四果、五果以及九果清凈。四果清凈是指：處在聚落（居住地），世俗之法所生的煩惱不能染污，這是第一。處在練若（arañña，指遠離人煙的處所）所生的煩惱不能染污，這是第二。總合前面兩種情況，作為第三。對於兩個處所（聚落和練若）不能堪忍淋雨漏水等苦，煩惱不能染污，這是第四果。所說的兩個處所的苦，是指聚落中房屋破損、雨水淋漏等，如果在空閑處，則有蚊虻叮咬、淋雨漏水等。如果因為資糧圓滿，難以忍受也能忍受，煩惱不能染污。五果清凈中，景（可能是人名）說，就是指四空定（catu-arūpa-jhāna）總合起來作為第五種寂靜解脫。基（可能是人名）說，是指四禪（catu-jhāna）的寂靜解脫，得到無色定（arūpa-samāpatti）進入滅盡定（nirodha-samāpatti）。滅（指滅盡定）

【English Translation】 English version This (referring to the sixth purification) arises in the body (kāya). The sixth impure attention is able to cut off the four types of greed, namely greed for coming and going, demeanor, service, and so on. The second is the purification of discerning the ground. There are two situations. The first says, 'Relying on such attention and practice to the fundamental superior concentration,' which explains what is accomplished by attention. Furthermore, being able to attain joy, detachment from joy, pure bliss, means attaining the lower three dhyānas. It is also explained that the first and second dhyānas are called having joy, the third dhyāna is called detachment from joy, and the fourth dhyāna is called pure bliss. It is also explained that the third dhyāna is called detachment from joy and bliss, and the fourth dhyāna and above, up to the realm of neither perception nor non-perception, are called pure. It is also explained that the fourth dhyāna and above, up to the realm of neither perception nor non-perception, are called blissful and pure. It is also explained that the third dhyāna and above are collectively called detachment from joy. The second situation says, 'Moreover, relying on such right concentration, one understands the impermanent nature of all phenomena,' which means attaining the divine eye and seeing beings dying here and being born there, understanding the flow of all phenomena in the two existences (past and future), that is, the past ten limbs (referring to the first ten limbs of the twelve links of dependent origination) again attract future birth, old age, and death, which is called the impermanence of phenomena. The third is the purification of gathering. It says, 'Relying on the three places,' one is relying on higher morality (adhisīla). The second is relying on higher wisdom (adhipaññā). The third is relying on the ground of initial practice with increased wisdom. Relying on the practice of higher morality and wisdom is to cut off the remaining fetters and to rely on the foundations of mindfulness and other factors of enlightenment (bodhipakkhiyadhamma), so it is called the purification of gathering. The fourth is the purification of non-commonality. Due to three causes, it is not shared with external paths, which refers to the following three places (referring to higher morality, higher wisdom, and the ground of initial practice), so the word 'therefore' is used. The fifth is the purification of non-common fruits, and the text is divided into three sections. That is to say, relying on the previous three non-common causes, there are the purifications of the four fruits, the five fruits, and the nine fruits. The purification of the four fruits refers to: being in a village (residential area), the afflictions arising from worldly dharmas cannot defile, this is the first. The afflictions arising from being in a secluded place (arañña, referring to a place far from human habitation) cannot defile, this is the second. Combining the previous two situations as the third. Not being able to endure the suffering of rain and leaks in the two places (village and secluded place), the afflictions cannot defile, this is the fourth fruit. The suffering of the two places refers to the damage to houses and rain leaks in the village, etc. If in a secluded place, there are mosquito bites, rain leaks, etc. If, because of the completeness of resources, one can endure what is difficult to endure, the afflictions cannot defile. In the purification of the five fruits, Jing (possibly a person's name) said that the four formless absorptions (catu-arūpa-jhāna) are collectively regarded as the fifth kind of tranquil liberation. Ji (possibly a person's name) said that it refers to the tranquil liberation of the four dhyānas (catu-jhāna), attaining the formless attainment (arūpa-samāpatti) and entering cessation attainment (nirodha-samāpatti). Cessation (referring to cessation attainment).

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定是寂靜解脫。九果者即四沙門果中初三及六神通。不取第四果者即漏盡通故。已下結上所明有五清凈。如次屬當。初明六作意是欲界心故。名不定地清凈。餘四可知。下釋經中隨身念名。又隨逐身轉故者。起隨逐身境界而轉。彼所攝受故者身念住是慧。為同時念助伴攝受方得作用。故複名念。是故彼得身念住名。二解摩訶俱瑟恥羅經。于中初標所釋之經。摩訶俱瑟恥羅者。即舊云摩訶俱稀羅也。摩訶云大。俱瑟恥此云肚羅。此云持。即大肚持也。大肚是大藏義。即是舍利弗舅長爪梵志也。次正釋經文。于中先標二種解脫名。一慧解脫。下文通取漏無漏慧學無學慧皆名慧解脫。道理應取彼慧相應勝解之數為總解脫體。文中直舉彼慧為慧解脫。二心解脫。正取滅定為心解脫。然下文中兼取出滅盡定時。漏無漏學心學無學心為心解脫。道理亦全取彼諸心相應解脫五數為心解脫體。大意如此。文相槃雜難可了知。此中已下別釋其義。于中有四。初辨解脫果。次辨解脫心住。第三辨果差別。第四辨住差別。初中先別辨漏無漏解脫果相。后明說為正見果相。前中先明有漏慧心解脫。次明無漏慧解脫。從此中依慧解脫下。乃至即慧心解脫增上力故以上來。明有漏慧心解脫。從即慧解脫增上力故。出世間慧之所得者下明無漏慧心解脫

【現代漢語翻譯】 現代漢語譯本 確定是寂靜解脫。『九果』指的是四沙門果（Sramana-phala，指出家修行的四個階段性成果，即預流果、一來果、不還果、阿羅漢果）中的前三個果位，以及六神通（Sadabhijna，指天眼通、天耳通、他心通、宿命通、神足通、漏盡通）。不取第四果（阿羅漢果）是因為第四果即是漏盡通的緣故。下面總結以上所說的有五種清凈，依次對應於前面所說的內容。首先說明六作意是欲界心，所以稱為『不定地清凈』。其餘四種清凈可以依此類推得知。下面解釋經文中的『隨身念』的含義。『又隨逐身轉故』，是指生起隨逐身體境界而轉的念頭。『彼所攝受故』，是指身念住（Kayanupassana-satipatthana，四念住之一，專注于身體的觀察）是慧（Prajna，智慧），需要同時的念（Smrti，正念）作為助伴攝受才能發揮作用，所以又稱爲念。因此，它才得到『身念住』這個名稱。 下面解釋《摩訶俱瑟恥羅經》。首先標明所要解釋的經典。『摩訶俱瑟恥羅』，就是舊譯中的『摩訶俱稀羅』。『摩訶』意為『大』，『俱瑟恥』在這裡意為『肚羅』，此譯為『持』，即『大肚持』，也就是舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）的舅舅長爪梵志（Dirghanakha）。接下來正式解釋經文。首先標明兩種解脫的名稱：一是慧解脫（Prajna-vimutti，通過智慧獲得的解脫）。下文普遍採用有漏和無漏的智慧，以及有學和無學的智慧，都稱為慧解脫。道理上應該取與智慧相應的勝解（Adhimoksha，對真理的深刻理解）的數量作為總的解脫本體。文中直接用智慧來代表慧解脫。二是心解脫（Ceto-vimutti，通過禪定獲得的解脫）。主要指滅盡定（Nirodha-samapatti，一種高級禪定狀態）為心解脫。然而，下文中也兼取進入和退出滅盡定時，有漏和無漏的有學心和無學心作為心解脫。道理上也完全取這些心相應的解脫五數（五蘊皆空）作為心解脫的本體。大意是這樣，但文句的表述交錯複雜，難以完全理解。以下分別解釋其中的含義，分為四個部分：首先辨別解脫的果，其次辨別解脫的心住，第三辨別果的差別，第四辨別住的差別。首先辨別有漏和無漏解脫果的相狀，然後說明這是正見的果相。前面先說明有漏的慧心解脫，然後說明無漏的慧解脫。從『此中依慧解脫下』，直到『即慧心解脫增上力故』以上，說明有漏的慧心解脫。從『即慧解脫增上力故，出世間慧之所得者』以下，說明無漏的慧心解脫。

【English Translation】 English version It is definitely the liberation of tranquility. 'Nine fruits' refer to the first three of the four Sramana-phala (the four stages of attainment in ascetic practice: Sotapanna, Sakadagami, Anagami, and Arhat) and the six Abhijna (supernatural powers: divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and extinction of outflows). The fourth fruit (Arhatship) is not taken because the fourth fruit is the extinction of outflows. The following summarizes the five purities mentioned above, corresponding to the previous content in order. First, it is explained that the six mental activities are the mind of the desire realm, so it is called 'purity of the indefinite ground'. The remaining four purities can be known by analogy. The following explains the meaning of 'mindfulness of the body' in the sutra. 'Also, because it follows the body', it means that thoughts arise that follow the realm of the body. 'Because it is embraced by it', it means that Kayanupassana-satipatthana (mindfulness of the body, one of the four foundations of mindfulness) is Prajna (wisdom), which needs simultaneous Smrti (mindfulness) as an assistant to function, so it is also called mindfulness. Therefore, it obtains the name 'mindfulness of the body'. The following explains the 'Mahakautthila Sutra'. First, mark the sutra to be explained. 'Mahakautthila' is the old translation of 'Mahakauhila'. 'Maha' means 'great', 'Kautthila' here means 'Tula', which is translated as 'holder', that is, 'great belly holder', who is Sariputra's (one of the Buddha's ten great disciples, known for his wisdom) uncle Dirghanakha. Next, formally explain the sutra. First, mark the names of the two types of liberation: one is Prajna-vimutti (liberation through wisdom). The following generally uses defiled and undefiled wisdom, as well as wisdom of learners and non-learners, all called Prajna-vimutti. In principle, the number of Adhimoksha (deep understanding of the truth) corresponding to wisdom should be taken as the total body of liberation. The text directly uses wisdom to represent Prajna-vimutti. The second is Ceto-vimutti (liberation through meditation). It mainly refers to Nirodha-samapatti (a high-level meditative state) as Ceto-vimutti. However, the following also takes the defiled and undefiled learning mind and non-learning mind when entering and exiting Nirodha-samapatti as Ceto-vimutti. In principle, it also completely takes these mind-corresponding liberation five aggregates as the body of Ceto-vimutti. The general idea is like this, but the wording is intertwined and difficult to fully understand. The following separately explains its meaning, divided into four parts: first, distinguish the fruit of liberation, second, distinguish the mind-abiding of liberation, third, distinguish the difference of the fruit, and fourth, distinguish the difference of the abiding. First, distinguish the characteristics of defiled and undefiled liberation fruits, and then explain that this is the characteristic of the fruit of right view. The previous first explains the defiled wisdom-mind liberation, and then explains the undefiled wisdom liberation. From 'In this, according to Prajna-vimutti below', until 'that is, due to the increased power of wisdom-mind liberation' above, it explains the defiled wisdom-mind liberation. From 'that is, due to the increased power of Prajna-vimutti, what is obtained by the wisdom of transcending the world' below, it explains the undefiled wisdom-mind liberation.

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。就初明有漏中此中依慧解脫至下。又依心解脫以上明慧。又依心解脫下明心。就明慧中初明慧境。彼體性下明慧體。初云此中依慧解脫謂世間慧之所行者牒經。當知即是建立惡行善行並彼因緣者。景雲。世間正見能了善惡趣體及彼因緣名為建立。泰云。謂善惡二行及起行因緣是世慧所行。次云彼體性者牒經。當知乃至如實正知者出能知體。能了善惡因緣體性差別如實正知。是慧解脫體。就明心解脫中復二。初明所染凈心。二明心解脫果。初云。又依心解脫謂心染凈之所依者牒經。當知至能取了別者。景雲。謂彼心王是彼染凈所依止處。謂於色等能取了別。是彼心體。基又云。此明所染凈心。即是色等境界能所之心。次云彼世間慧心解脫果等者。景雲。由世間慧了知心王是染凈依。斷除染法。後起心王不與染俱名心解脫。心解脫體由慧故成。故是慧果。故云彼世間慧心解脫果。下釋心解脫於何解脫。當知即是于彼相應相雜下類雜染出故者。凈心從相應雜染下類中出名心解脫。即由慧力心得雜染。如六十四云。煩惱障者謂由彼故說慧解脫心得解脫。定障者。謂由彼故說諸如來心得解脫者。即前定障是所知障。如來離此所知障故心得解脫。故云即慧解脫增上力故。基師又云。乃至即慧解脫增上力故明心解脫果。謂由前世間

慧力故。其心於相應縛及緣縛中出。謂相應想想縛也。相雜者緣縛也。又相應者俱時起或。相雜前後雜生。此是世間心解脫果。唯能不染相應及間生。非離緣縛等。若離者即是無漏心解脫果也。今解。及至下類雜染出故明心解脫果。與前二師判文不同。然未見所釋經本不知何正。下明無漏慧心解脫中復二。一境二果相。初云。即慧解脫增上力故。出世間慧之所行者此牒經文。當知即是至一切境界者。景雲。由世間慧及以心解脫故。能引起出世間慧了一切境。泰云。由前世間慧解脫增上力故及得出世無漏慧之所行者。即是前心慧二解脫增上力故。了知一切境皆空。次云即出世慧心解脫果等者。即出世慧斷染種盡。能令彼心究竟離染。故心解脫。又出世慧果故。言當知是一切種類雜染中出故。已下次第二明正見果相。于中有二。初明世間出世間慧。總略為一說名正見。二又出世間等已下別明出世正見果相。于中景雲。當知即是前後常故無所對故者。明彼二空所顯真如。即是正見所了之果。即凡名前聖名后。雖經前後體常不變。不同學道待有所餘煩惱故生。所除若無即滅不起。待所治或有生有滅。故名有對。此句立宗。下釋有二。先及后順。言若法所治若有生已無滅者。謂學道法故言若法。由有所治若無漏學道相續無滅。言

【現代漢語翻譯】 現代漢語譯本 慧力（智慧的力量）的緣故。他的心從相應的束縛和緣的束縛中解脫出來。所說的『相應』是指唸唸相續的束縛。『相雜』是指緣的束縛。又，『相應』是指同時生起。『相雜』是指前後雜亂地產生。這是世間心的解脫果，只能不染著于相應的和間斷產生的，不能脫離緣的束縛等等。如果能脫離，那就是無漏心的解脫果。現在解釋，以及至下類雜染而出，所以說明是心的解脫果。與前兩位法師的判文不同。然而沒有見到所解釋的經本，不知道哪個正確。下面說明無漏慧心解脫中分為二：一是境界，二是果相。首先說，『即慧解脫增上力故』，出世間智慧所行之處，這是引述經文。應當知道，就是到達一切境界。景法師說，由於世間智慧以及心的解脫，能夠引起出世間智慧，瞭解一切境界。泰法師說，由於前面世間智慧解脫的增上力，以及得到出世無漏智慧所行之處，就是前面心和慧兩種解脫的增上力，了知一切境界皆空。其次說，『即出世慧心解脫果等者』，就是出世間智慧斷除染污的種子，能夠使那個心究竟脫離染污，所以是心的解脫。又是出世間智慧的果，所以說應當知道是從一切種類的雜染中解脫出來。已下，接下來第二部分說明正見的果相。其中分為二：首先說明世間和出世間智慧，總括為一，說名為正見。二，又出世間等已下，分別說明出世間正見的果相。其中景法師說，『當知即是前後常故無所對故者』，說明那二空所顯現的真如，就是正見所了知的果。就是凡夫在先，聖人在後，雖然經過前後，本體常住不變。不同於學道，等待還有剩餘的煩惱而產生，所要去除的如果沒了，就滅亡不再生起。等待所要對治的，或者有生有滅，所以名叫『有對』。這句是立宗。下面解釋分為二：先是『及后順』。說『若法所治若有生已無滅者』，是指學道之法，所以說『若法』。由於有所要對治的，如果無漏學道相續不斷滅亡。

【English Translation】 English version Because of the power of wisdom (慧力, huì lì). His mind emerges from the corresponding bond (相應縛, xiāng yìng fù) and the bond of conditions (緣縛, yuán fù). The 'corresponding' refers to the bond of continuous thoughts. 'Intermingling' refers to the bond of conditions. Furthermore, 'corresponding' refers to arising simultaneously. 'Intermingling' refers to arising in a mixed and disordered sequence. This is the fruit of liberation of the worldly mind, which can only be free from attachment to the corresponding and intermittently arising, but cannot escape the bond of conditions, and so on. If one can escape, that is the fruit of liberation of the unconditioned mind. Now explaining, and reaching the emergence from the lower kinds of defilements, thus clarifying the fruit of liberation of the mind. This differs from the judgment of the previous two Dharma masters. However, not having seen the explained scripture, it is unknown which is correct. Below, the explanation of the unconditioned wisdom-mind liberation is divided into two: first, the realm; second, the characteristics of the fruit. First, it says, 'That is, because of the increasing power of wisdom liberation (慧解脫增上力故, huì jiě tuō zēng shàng lì gù),' the place where the transcendental wisdom operates, this is quoting the scripture. It should be known that it is reaching all realms. Dharma Master Jing said, because of worldly wisdom and the liberation of the mind, it can give rise to transcendental wisdom, understanding all realms. Dharma Master Tai said, because of the increasing power of the previous worldly wisdom liberation, and obtaining the place where the transcendental unconditioned wisdom operates, that is, the increasing power of the two liberations of the previous mind and wisdom, understanding that all realms are empty. Secondly, it says, 'That is, the fruit of transcendental wisdom-mind liberation, etc.,' that is, transcendental wisdom cuts off the seeds of defilement, enabling that mind to ultimately be free from defilement, therefore it is the liberation of the mind. Also, it is the fruit of transcendental wisdom, therefore it is said that it should be known that it emerges from all kinds of defilements. Below, the second part explains the characteristics of right view. Within it, it is divided into two: first, explaining worldly and transcendental wisdom, summarizing them as one, and calling it right view. Second, 'Also, transcendental, etc.,' below, separately explaining the characteristics of the fruit of transcendental right view. Within it, Dharma Master Jing said, 'It should be known that it is constant before and after, therefore without opposition,' explaining that the Suchness (真如, zhēn rú) manifested by the two emptinesses is the fruit known by right view. That is, ordinary people are first, and sages are later, although passing through before and after, the essence remains constant and unchanging. It is different from learning the Way, waiting for remaining afflictions to arise, if what needs to be removed is gone, it will cease and no longer arise. Waiting for what needs to be treated, it may arise and cease, therefore it is called 'with opposition'. This sentence establishes the thesis. The explanation below is divided into two: first, 'and later in accordance'. Saying 'If the Dharma that is treated, if there is arising and no ceasing,' refers to the Dharma of learning the Way, therefore it is said 'If the Dharma'. Because there is something to be treated, if the unconditioned learning of the Way continues without ceasing.

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所治若無滅已有生者。或種斷惡名所治。若學道隨漏故。滅已無學道起故言有生。彼法名有所對者。結彼道諦名為有對。下順結真如是無對法。雖復解或有無生不生異。而彼真如體常是有故名無對。又即此果乃至得清凈者牒經。當知乃至及令諸根順清凈故者。染心已滅凈心起時于境不染令報順清。基云。此明為是正見果故言為常。若法所治下簡有為非常。一解云。若法者即一切通名法也。所治若有生已無滅者。謂所治之惑若有。無間道生已與惑俱不滅。已所治若無滅已有生者。謂所治之惑若無。無間道與惑俱滅已有解脫道生。此所治能治有滅有生故。當知有所對故非常。又解。若法者道諦法也。所治若有者。謂金剛心前乃至見道已來或猶有故所治有。金剛心已前道等名生已無滅。數數起故現能起故。後金剛心時一切惑無。名所治若無。前所得道滅已。后圓滿果道生。故言滅已有生。此道諦有生滅故名非常。無為非此故常。此唯簡道諦。若不作金剛心已前解。大乘或得不俱。如何所治有生已無滅道惑俱。此後釋大義同景。第二辨住。云又解脫心住者至相屬而住者。心解脫人由壽暖識展轉相持。故得安住也。第三辨果差別中(景師補闕云)又此世間及出世間二種解脫果差別者牒經。當知乃至後有不生者。若出世解脫一向無

【現代漢語翻譯】 現代漢語譯本 如果所要對治的法沒有斷滅已有的，卻又生出新的，或者（因為）斷滅惡名而要對治。如果學道之人隨順煩惱，所以（煩惱）斷滅后，又因為沒有學道而生起，所以說有生。這種法名為『有所對』，結縛（于）彼（此）道諦，名為『有對』。下面的順結真如是無對法。即使（對於）解脫，或者有生與不生的差異，但彼（此）真如本體常是有，所以名為『無對』。又，即此果乃至得到清凈者，（是）牒經。（應當）知道乃至及令諸根順清凈的緣故。染污心已經斷滅，清凈心生起時，對於境界不染污，令（果）報順（于）清凈。（窺）基（法師）說：『這說明（正見）是正見（的）果，所以說為常。』 如果法所對治（的），下面（是）簡別有為法非常。一種解釋說：『如果法，就是一切通名法。』所要對治的法如果有生已無滅的，（是）說所要對治的迷惑如果有，無間道生起后，與迷惑一起不滅。如果所要對治的法沒有斷滅已有的，卻又生出新的，（是）說所要對治的迷惑如果沒有，無間道與迷惑一起斷滅后，有解脫道生起。這種所要對治的（和）能對治的，有斷滅有生起，所以，應當知道（是）有所對，所以（是）非常。另一種解釋：『如果法，（是）道諦法。』所要對治的法如果有（的），（是）說金剛心前乃至見道已來，或者還有（煩惱），所以所要對治的（法）有。金剛心以前的道等，名為生已無滅，數數生起的緣故，現在能生起的緣故。後來金剛心時，一切迷惑沒有，名為所要對治的（法）沒有。前面所得到的道斷滅后，後面圓滿果道生起，所以說斷滅已（又）有生。這種道諦有生滅，所以名為非常。無為法不是這樣，所以（是）常。這只是簡別道諦。如果不作金剛心以前的解釋，大乘或者得到（的）不（是）俱（時），如何所要對治的（法）有生已無滅（和）道惑俱（時）？這後面的解釋大義同（窺）景（法師）。 第二（是）辨別住。（窺）云：『又解脫心住（于），乃至相屬而住（于）。』心解脫人由於壽、暖、識展轉相持，所以能夠安住。 第三（是）辨別果差別中（景師補闕云）：『又此世間及出世間兩種解脫果差別（于），牒經。（應當）知道乃至後有不生（于）。』如果出世解脫，一向沒有（後有）。

【English Translation】 English version If the dharma to be treated has not extinguished the existing ones, but new ones are born, or (because of) extinguishing the evil name, it needs to be treated. If a person learning the path follows the outflows (kleshas), so after (kleshas) are extinguished, they arise again because there is no learning of the path, so it is said that there is birth. This kind of dharma is called 'having an opponent' (有所對), binding (to) that (this) path truth (道諦), is called 'having an opponent' (有對). The following Shun Jie (順結) Suchness (真如) is a non-opponent dharma (無對法). Even if (for) liberation, there are differences between birth and non-birth, but that (this) Suchness essence is always existent, so it is called 'non-opponent' (無對). Also, that is, this fruit until obtaining purity, (is) quoting the sutra. (Should) know until and cause the roots to accord with purity. When the defiled mind has been extinguished and the pure mind arises, it is not defiled by the realm, causing the (fruit) retribution to accord with purity. (Kui) Ji (窺基) (Dharma Master) said: 'This explains that (right view) is the fruit of right view, so it is said to be constant.' If the dharma is to be treated, the following (is) distinguishing conditioned dharmas as impermanent. One explanation says: 'If dharma, that is, all general names are dharma.' If the dharma to be treated has birth and no extinction, (it) says that if the delusion to be treated exists, after the uninterrupted path (無間道) arises, it does not extinguish together with the delusion. If the dharma to be treated has no extinction of the existing ones, but new ones are born, (it) says that if the delusion to be treated does not exist, after the uninterrupted path (無間道) extinguishes together with the delusion, the liberation path arises. This to be treated (and) the able to treat, have extinction and arising, so, it should be known (it) has an opponent, so (it is) impermanent. Another explanation: 'If dharma, (is) the path truth (道諦) dharma.' If the dharma to be treated exists, (it) says that before the Vajra Mind (金剛心) until the stage of seeing the path (見道), or there are still (kleshas), so the dharma to be treated exists. The paths before the Vajra Mind (金剛心), etc., are called birth and no extinction, because they arise repeatedly, because they are now able to arise. Later, at the time of the Vajra Mind (金剛心), all delusions do not exist, called the dharma to be treated does not exist. After the previously obtained path is extinguished, the later perfect fruit path arises, so it is said that extinction has (and) birth. This path truth (道諦) has birth and death, so it is called impermanent. Unconditioned dharmas are not like this, so (it is) constant. This only distinguishes the path truth (道諦). If not making the explanation before the Vajra Mind (金剛心), the Mahayana or obtaining (is) not simultaneously, how can the dharma to be treated have birth and no extinction (and) the path and delusion simultaneously? This later explanation has the same great meaning as (Kui) Jing (窺景) (Dharma Master). Second (is) distinguishing abiding. (Kui) said: 'Also, the liberated mind abides (in), until it abides in mutual dependence.' The person whose mind is liberated is able to abide because of the mutual support of life, warmth, and consciousness. Third (is) distinguishing the differences in fruits, (Jing Shi (景師) supplements the missing parts): 'Also, the differences between the two kinds of liberation fruits, worldly and supramundane, quoting the sutra. (Should) know until there is no future existence.' If supramundane liberation, there is absolutely no (future existence).

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後有。若世間解脫體是有漏。若學人猶有癡愛後有當生。無學無癡愛後有不生。又彼相雜而相應故等者。謂彼染心與諸煩惱相雜相應而不解脫。若染心斷凈心生時能依心所亦得清凈。故彼凈心不為現緣所染領受前境。基云。言于諸受中及因緣中者。觸是受因緣。緣之起愛取等故後有生。言又彼相雜而相應故等者。此解正見果無別義。第四辨住差別中(補闕云)言即二解脫住差別者。當知即是六寂靜等者。初離沉掉是一寂靜。言由清凈識沒平等故者。沒者是況于定不況不沒平等。言非由彼所依平等者。由依掉故心多浮動。今離彼掉名依平等。二明入定不由加行名入寂靜。三明出定不由加行名出寂靜。四在滅定三行不行名為寂靜。五于遠離出心寂靜等者。滅定名遠離出心恒寂靜。六于親近出心靜寂故等者。從滅定出入彼三心訖。彼三心名為親近。親近滅定故。一色界勝定。二無色勝定。三是出世無漏定。心從滅定出入色界定者。此據展轉初入無色定中后入色界定心。亦可此據諸佛菩薩從滅定出即入色界定中。若出滅定入無色定時近入非想。次入無處有所。遠入識處或入空處。若出滅定入無漏心。于下三空隨入一處。從滅定出先起無色定。次起色界定。或出滅定入無漏定。如此三心由出滅定方起。名于親近出心寂靜。言又此

【現代漢語翻譯】 現代漢語譯本 後有：指未來生命的存在。 如果世間的解脫之體是有漏的（有煩惱和業力的），那麼修行人仍然會有愚癡和貪愛，導致未來生命的產生。而無學（已經達到最高修行階段的人）沒有愚癡和貪愛，因此不會有未來生命的產生。 『又彼相雜而相應故等者』：指的是染污的心與各種煩惱相互混雜相應，因此無法解脫。如果染污的心斷滅，清凈的心生起，那麼依附於心的心所（心理活動）也能得到清凈。因此，清凈的心不會被目前的因緣所染污，從而領受之前的境界。 基（窺基大師）說：『言于諸受中及因緣中者』，觸是感受的因緣。因為觸的緣故，產生愛和取等，所以導致未來生命的產生。『言又彼相雜而相應故等者』，這是解釋正見（正確的見解）的果，沒有其他意義。 第四，辨別安住的差別。補充說明：『言即二解脫住差別者』，應當知道這就是六種寂靜等。最初遠離昏沉和掉舉是一種寂靜。『言由清凈識沒平等故者』，『沒』是比況于禪定，而不是比況不沒平等。『非由彼所依平等者』，因為依附於掉舉，心容易浮動。現在遠離掉舉，稱為依平等。 第二，說明入定不需要額外的努力，稱為入寂靜。第三，說明出定不需要額外的努力，稱為出寂靜。第四，在滅盡定中，身口意三行停止活動，稱為寂靜。第五，『于遠離出心寂靜等者』，滅盡定稱為遠離出心，恒常寂靜。第六，『于親近出心靜寂故等者』，從滅盡定出來，進入彼三種心（勝定、無色勝定、出世無漏定）結束。這三種心稱為親近，因為親近滅盡定。 一、勝定。二、無色勝定。三、是出世無漏定。心從滅盡定出來進入勝定中：這是根據輾轉相入的情況，最初進入無色定中，然後進入勝定心。也可以說這是諸佛菩薩從滅盡定出來，直接進入勝定中。如果從滅盡定出來進入無色定時，接近進入非想非非想處定，其次進入無所有處，更遠則進入識無邊處或者進入空無邊處。如果從滅盡定出來進入無漏心，那麼在下三空（空無邊處、識無邊處、無所有處）中隨意進入一處。從滅盡定出來，先產生無色定，其次產生勝定。或者從滅盡定出來進入無漏定。像這樣三種心，由於從滅盡定出來才產生，稱為『于親近出心寂靜』。 『言又此』

【English Translation】 English version 『Later existence』: refers to the existence of future lives. If the nature of liberation in this world is tainted (possessing afflictions and karma), then the practitioner will still have ignorance and attachment, leading to the arising of future lives. However, an Arhat (one who has reached the highest stage of practice) has no ignorance or attachment, therefore no future lives will arise. 『Moreover, because they are mixed and corresponding, etc.』: This refers to the defiled mind being mixed and corresponding with various afflictions, thus unable to be liberated. If the defiled mind ceases and the pure mind arises, then the mental activities (citta-vrtti) that depend on the mind can also become pure. Therefore, the pure mind will not be defiled by current conditions, thus receiving the previous state. Ji (Master Kuiji) said: 『Speaking of the various sensations and conditions, etc.』, contact is the condition for sensation. Because of contact, love and grasping arise, thus leading to the arising of future lives. 『Moreover, because they are mixed and corresponding, etc.』, this explains the result of right view (correct understanding), with no other meaning. Fourth, distinguishing the differences in abiding. Supplementary explanation: 『Speaking of the differences in the two liberations of abiding』, it should be known that this is the six silences, etc. Initially, being free from dullness and agitation is one silence. 『Speaking of the pure consciousness disappearing equally, etc.』, 『disappearing』 is a metaphor for samadhi, not a metaphor for not disappearing equally. 『Not because of the equality of that which is relied upon』, because relying on agitation, the mind is easily agitated. Now, being free from that agitation is called equality of reliance. Second, explaining that entering samadhi does not require extra effort is called entering silence. Third, explaining that exiting samadhi does not require extra effort is called exiting silence. Fourth, in the extinction samadhi, the three actions of body, speech, and mind cease activity, called silence. Fifth, 『In being far from the mind of exiting, silence, etc.』, extinction samadhi is called being far from the mind of exiting, constantly silent. Sixth, 『In being close to the mind of exiting, quiet silence, etc.』, exiting from extinction samadhi, entering those three minds (superior samadhi, formless superior samadhi, supramundane unconditioned samadhi) ends. These three minds are called close, because they are close to extinction samadhi. 1. Superior Samadhi. 2. Formless Superior Samadhi. 3. Is Supramundane Unconditioned Samadhi. The mind exiting from extinction samadhi enters superior samadhi: This is according to the situation of entering each other in turn, initially entering formless samadhi, then entering the mind of superior samadhi. It can also be said that this is the Buddhas and Bodhisattvas exiting from extinction samadhi and directly entering superior samadhi. If exiting from extinction samadhi and entering formless samadhi, it is close to entering the samadhi of neither perception nor non-perception, next entering the realm of nothingness, further entering the realm of consciousness or entering the realm of emptiness. If exiting from extinction samadhi and entering the unconditioned mind, then in the lower three emptinesses (realm of emptiness, realm of consciousness, realm of nothingness), one enters any one of them at will. Exiting from extinction samadhi, first the formless samadhi arises, then the superior samadhi arises. Or exiting from extinction samadhi and entering the unconditioned samadhi. Like this, these three minds, because they arise from exiting extinction samadhi, are called 『In being close to the mind of exiting, quiet silence』. 『Moreover, this』

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識諸定非唯滅定出已方得亦先已得亦起現前者。此據曾得種類故言先得。亦有未曾得心出定方起。故云亦先已得。言此中乃至后一不由次第定故等者。從滅定出有漏凈定。先入無色后入色界故。明次第無漏。但入無所有處。或入識處空處。無漏現行故言后一不由次第定入於此無漏之定。然由通達無相真如界時故起此定。言又有相定乃至當知出定者。又后得智之有相定。由分別有相作意入住出定。若無分別智無想定。由無想作意入住。當知出有相分別心中。基云。六寂靜故者即是下遠離出心三時。親近出心寂靜三時。由清凈識沒平等故非由彼所依平等故等者。此解滅定中勝用。謂滅定但無漏清凈識沒平等。不由前方便有心定。與滅定所依身平等故名滅定也。三行不行者若出定先起心行。次起身行後起語行。今定無此不同有心定中有身行等。三解法因緣經。于中初標所釋之經。次正解釋之。中初總牒經文。補闕云。謂於三藏中善巧苾芻或近事男欲依解了而請問者。依八相問。泰云。對法毗尼者未涉餘二。次論主釋。先徴列八相。后次第別釋。初明解了事即解了五蘊。二解了所治所治有二。一由諸在家愛染故。於後有滅不生欣。由諸外道見染故雖欣不證。三解了果者。即是愛見二雜染斷。四解了自性。言對治三種雜染故建立

【現代漢語翻譯】 現代漢語譯本 識蘊諸定並非只有從滅盡定出來后才能獲得，也有先前已經獲得，然後才生起顯現的。這裡是根據曾經獲得過此類定而言的『先前獲得』。也有從未獲得過，出定后才生起的情況，所以說『也先前獲得』。 『此處乃至后一不由次第定故等』的意思是，從滅盡定出來后，進入有漏的清凈定，先進入無色界定，然後進入**定。說明次第無漏定，只能進入無所有處定，或者進入識處定、空處定。因為無漏定現行，所以說『后一不由次第定入於此無漏之定』。然而，這是由於通達無相真如界時，才生起此定。 『又有相定乃至當知出定者』的意思是，后得智的有相定，通過分別有相作意而進入、安住和出定。如果是無分別智的無想定，則通過無想作意而進入、安住。應當知道，在出有相分別心中，基（指《瑜伽師地論》的作者彌勒菩薩）說：『六寂靜故』，指的就是下文所說的遠離出心三時，親近出心寂靜三時。『由清凈識沒平等故非由彼所依平等故等』的意思是，這裡解釋了滅盡定中的殊勝作用。滅盡定只是無漏清凈識的滅沒平等，不是通過前方便的有心定，與滅盡定所依之身平等，所以稱為滅盡定。 『三行不行者』，如果出定后先起心行，其次起身行，最後起語行。現在滅盡定沒有這些不同，有心定中有身行等。 『三解法因緣經』，其中首先標明所解釋的經典，其次正式解釋它。其中首先總括經文，補闕說：『所謂對於三藏精通的比丘或近事男，想要依靠理解通達而請問的，依據八相提問。』泰（指玄奘）說：『對法毗尼者，未涉及其餘二藏。』其次是論主的解釋，先列舉八相，然後依次分別解釋。首先說明理解通達之事，即理解通達五蘊。第二，理解通達所要對治的，所要對治的有兩種：一種是由於在家人的愛染，對於後有的滅不生起欣樂；另一種是由於外道的見染，雖然欣樂卻不能證得。 第三，理解通達果，就是愛見二種雜染的斷除。第四，理解通達自性，說對治三種雜染，所以建立。

【English Translation】 English version The various samādhis (定) of consciousness (識蘊) are not only attained after emerging from the cessation samādhi (滅盡定), but also can be attained beforehand and then manifest. This refers to 'previously attained' because of having attained such samādhis before. There are also cases where one has never attained it before, and it only arises after emerging from samādhi, hence the saying 'also previously attained'. The meaning of 'herein, and even the latter, not necessarily entering in sequential order' is that after emerging from the cessation samādhi, one enters the defiled (有漏) pure samādhis, first entering the formless realm samādhis (無色界定), and then entering the ** samādhi. This explains that the undefiled (無漏) sequential samādhi can only enter the realm of neither perception nor non-perception (無所有處定), or enter the realm of consciousness (識處定) or the realm of emptiness (空處定). Because the undefiled samādhi is currently active, it is said that 'the latter does not necessarily enter this undefiled samādhi in sequential order'. However, this samādhi arises when one understands the realm of signlessness and Suchness (真如界). The meaning of 'also the samādhi with signs, and so on, one should know the emergence from samādhi' is that the samādhi with signs of subsequent wisdom (后得智) enters, abides, and emerges from samādhi through the intentional effort of distinguishing signs (分別有相作意). If it is the non-discriminating wisdom's (無分別智) non-perception samādhi (無想定), then it enters and abides through the intentional effort of non-perception (無想作意). It should be known that in the mind of emerging from the samādhi with signs and discrimination, Ji (基, referring to Maitreya Bodhisattva, the author of Yogācārabhūmi-śāstra) says: 'Because of the six silences', which refers to the three times of distancing oneself from the mind of emergence mentioned below, and the three times of being close to the silence of the mind of emergence. 'Because the pure consciousness is extinguished equally, not because the basis of it is equal', this explains the superior function in the cessation samādhi. The cessation samādhi is only the equal extinction of undefiled pure consciousness, not through the intentional samādhi of prior expedient means, and the body on which the cessation samādhi relies is equal, hence it is called cessation samādhi. 'The three actions not proceeding' means that if one first arises mental action (心行) after emerging from samādhi, then physical action (身行), and finally verbal action (語行). Now, the cessation samādhi does not have these differences; in the samādhi with mind, there are physical actions, and so on. 'The Sutra on the Causes and Conditions of the Three Explanations', in which the sutra to be explained is first indicated, and then it is formally explained. Among them, the sutra text is first summarized. Buque (補闕) says: 'That is, a Bhikshu (比丘) or Upāsaka (近事男) who is proficient in the three pitakas (三藏), who wants to ask questions based on understanding and comprehension, asks questions based on the eight aspects.' Tai (泰, referring to Xuanzang) says: 'The Abhidhamma (對法) and Vinaya (毗尼) do not involve the other two.' Next is the explanation of the treatise master, first listing the eight aspects, and then explaining them separately in order. First, explain the matter of understanding and comprehending, which is understanding and comprehending the five skandhas (五蘊). Second, understand what needs to be treated. There are two things to be treated: one is because of the attachment and defilement of householders, they do not rejoice in the cessation of future existence; the other is because of the defilement of views of externalists, although they rejoice, they cannot attain it. Third, understanding the fruit is the cutting off of the two kinds of defilements of attachment and views. Fourth, understanding the self-nature, saying that it treats the three kinds of defilements, so it is established.

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三蘊者。即戒定慧三名為三蘊。謂正語業命為戒蘊對治惡行。正念正定合名定蘊對治諸欲。正見正思惟正精三合名慧蘊對治諸見。五解了果差別者。謂諸惑斷滅無為所攝。前約增上以辨解了果。今約離系以辨果差別又解。前約自性后約差別。六解了所依此復四種者(景補闕云)一由種性者即定種子即是因緣。二由相者即是定體。三由所緣者定境界。四由成辨等者即次第緣及威勢緣。助前二緣方有成辨。基云。成辨因緣者即得定因緣也。餘三同景。亦言定是成辨諸功德因緣故。測云。一因緣。二靜慮體相。三起定緣。四成辨無諍等勝功德。七解了功德。此復五種。一謂滅事故者即是定體。以不相應厭心種子功能為滅事體。二寂相似影像故者。基云。即知定是假有非實有體。但是相似影像故。又解。此定欲入緣涅槃。是真寂靜法。定與涅槃相似。寂靜之影像。此即滅定雖有為似涅槃故名影像。有釋亦可與影心相似故名相似影像。三四入出因緣者。有恐命難故入滅定。以彼定力無加害故。或為飲食大小便利眾病大等事故出定。五出定功德故者。謂出定時所起功德。即身心安適離諸粗重。若施之人即得報。八解了證得。補闕云。四諦名證得。上論已明。即婆沙中七種善法也。加重觀集謂業為受集。加此一種故成八也。觀察自性

【現代漢語翻譯】 現代漢語譯本 三蘊是指戒、定、慧三種，合稱為三蘊。正語、正業、正命合為戒蘊，用以對治各種惡行。正念和正定合稱為定蘊，用以對治各種慾望。正見、正思惟、正精進三者合稱為慧蘊，用以對治各種邪見。 五解了果差別是指，各種煩惱斷滅后，歸於無為法。前面是從增上的角度來辨別解了果，現在是從離系的角度來辨別果的差別。或者說，前面是從自性的角度，後面是從差別的角度。 六解了所依，此處又有四種：（景補闕云）一是由於種性，即定的種子，也就是因緣。二是由相，即是定的本體。三是由所緣，即定的境界。四是由成辨等，即次第緣和威勢緣。輔助前兩種因緣，才能有成辨。基法師說，成辨因緣就是得到定的因緣。其餘三種與景法師相同。也說定是成就各種功德的因緣。窺基法師說，一是因緣，二是靜慮的體相，三是起定的緣，四是成就無諍等殊勝功德。 七解了功德，此處又有五種。一是滅事故，即是定的本體。以不相應的厭心種子功能作為滅事體。二是寂相似影像，基法師說，這是知道定是假有，不是實有體，只是相似的影像。又解釋說，此定想要進入緣涅槃，是真正的寂靜法。定與涅槃相似，是寂靜的影像。這就是滅盡定雖然是有為法，但類似涅槃，所以名為影像。有解釋說，也可以與影心相似，所以名為相似影像。 三是四入出因緣，有人因為害怕生命危險而進入滅盡定，因為滅盡定的力量沒有加害。或者爲了飲食、大小便、疾病等原因而出定。五是出定功德，指出定時所產生的功德，即身心安適，遠離各種粗重。如果佈施的人，就能得到回報。 八解了證得，補闕云，四諦名為證得。上面已經論述明白。即婆沙中的七種善法。加上重觀集，即業為受集。加上這一種，就成為八種。觀察自性。

【English Translation】 English version The three skandhas (aggregates) refer to the three: sila (morality), samadhi (concentration), and prajna (wisdom), collectively known as the three skandhas. Right speech, right action, and right livelihood constitute the sila skandha, used to counteract various evil deeds. Right mindfulness and right concentration together form the samadhi skandha, used to counteract various desires. Right view, right thought, and right effort together form the prajna skandha, used to counteract various wrong views. The five differentiations of the fruit of understanding refer to the fact that after the extinction of various afflictions, they belong to the unconditioned dharma (law). The previous discussion distinguished the fruit of understanding from the perspective of augmentation, while the current discussion distinguishes the differences in the fruit from the perspective of detachment. Alternatively, the previous discussion was from the perspective of self-nature, and the latter from the perspective of differences. The six supports of understanding, here again, are of four types: (Jing's commentary supplements) First, due to gotra (lineage), which is the seed of samadhi, that is, the cause and condition. Second, due to laksana (characteristics), which is the essence of samadhi. Third, due to alambana (object of focus), which is the realm of samadhi. Fourth, due to siddha (accomplishment) etc., which are the sequential conditions and the influential conditions. Assisting the first two conditions is necessary for accomplishment. Master Ji said that the conditions for accomplishment are the conditions for attaining samadhi. The remaining three are the same as Jing's commentary. It is also said that samadhi is the cause and condition for accomplishing various merits. Master Kuiji said that the first is the cause and condition, the second is the essence of dhyana (meditation), the third is the condition for arising samadhi, and the fourth is the accomplishment of superior merits such as non-contention. The seven merits of understanding, here again, are of five types. First, the extinction of events, which is the essence of samadhi. The function of the seed of aversion that is not corresponding is taken as the essence of the extinction of events. Second, the image resembling tranquility, Master Ji said, is knowing that samadhi is provisional, not a real entity, but merely a resembling image. Another explanation is that this samadhi wants to enter pratityasamutpada-nirvana (dependent origination nirvana), which is the true tranquil dharma. Samadhi is similar to nirvana, it is an image of tranquility. This is the nirodha-samapatti (cessation attainment), although it is a conditioned dharma, it resembles nirvana, so it is called an image. Some explain that it can also be similar to the shadow mind, so it is called a resembling image. Third, the conditions for the four entries and exits, some enter nirodha-samapatti because they fear for their lives, because the power of nirodha-samapatti does no harm. Or they exit samadhi for reasons such as food, excretion, illness, etc. Fifth, the merits of exiting samadhi, referring to the merits that arise when exiting samadhi, that is, the body and mind are comfortable, and they are far from various burdens. If the person gives alms, they will receive rewards. Eighth, the attainment of understanding, Jing's commentary supplements, the Four Noble Truths are called attainment. The above has already been discussed clearly. That is, the seven good dharmas in the Mahavibhasa. Adding the repeated contemplation of the accumulation, that is, karma is the accumulation of suffering. Adding this one, it becomes eight. Observing self-nature.

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者觀受體苦。觀現法轉因緣者謂轉為受集集諦。觀現法轉滅因緣者此觀受滅。當來轉因緣者觀業為未來受集。轉之與業並能生受名轉因緣。觀彼二轉滅因緣者。道諦能滅前二種觀。轉因緣因緣者觀受愛味。復與轉業作其因緣。是故名轉因緣因緣。觀還因緣因緣者還是滅諦。前說道諦滅轉及業與滅為因。今重觀受以為過患。能滅愛味助道顯滅。名觀察因緣因緣。及觀察還者重觀滅諦。樂俱行下亦舉經釋。樂俱行對治者牒經也。謂于最勝根本靜慮者。釋依第三靜慮起對治名為樂道行。下依未至定修起觀。治定慧不均作用顯故。名為苦道者。第四靜慮所起對治名非苦樂。言為欲顯示至皆悉苦者。為欲令受愛味及業因緣得斷滅故。佛說諸受皆是苦言由彼三受約第一義皆是苦故者。皆是行苦。行苦是其理若名第一義。言相對者牒經也。謂有此故施設於彼名相對等者。待苦說樂待憂說喜施設五受。然由行苦一切皆苦。故云此中諸受展轉相對。由彼一切苦所攝故又由有此第一義苦施設無智者。行苦唯聖乃知。異生不了名為無智。由有此故施設治彼出世之慧者。由有如此行苦苦因。施設治彼出世之慧。故俱舍云。譬如一睫毛在掌人不覺。此若落眼中若損及不安。凡夫如手掌不覺行苦睫毛。聖人如眼精由此生厭怖。由有此故施設彼果寂靜

【現代漢語翻譯】 現代漢語譯本：觀察感受的本體是苦。觀察現世流轉的因緣，是指流轉成為感受的積聚，即集諦（苦的根源）。觀察現世流轉的滅除因緣，這是觀察感受的滅除。觀察未來流轉的因緣，是觀察業力作為未來感受的積聚。流轉和業力都能產生感受，所以稱為流轉因緣。觀察這兩種流轉的滅除因緣，道諦（通往滅苦的道路）能夠滅除前兩種觀察。觀察流轉因緣的因緣，是觀察感受的愛戀和執著，又與流轉的業力作為其因緣，所以名為流轉因緣的因緣。觀察還滅因緣的因緣，還是滅諦（苦的止息）。前面說道諦滅除流轉和業力，並以滅為因。現在重新觀察感受，認為它有過患，能夠滅除愛戀和執著，幫助道諦顯現滅除，名為觀察因緣的因緣。以及觀察還滅，是重新觀察滅諦。『樂俱行下』也是引用經文來解釋。『樂俱行對治』是引用經文。是指在最殊勝的根本靜慮（禪定）中，解釋依靠第三靜慮生起對治，名為樂道行。下面依靠未至定（一種禪定狀態）修習觀想，治理定慧不均衡，作用明顯，所以名為苦道。第四靜慮所生起的對治名為非苦樂。說『爲了顯示一切都是苦』，是爲了讓感受的愛戀執著以及業力因緣得以斷滅。佛說諸受皆是苦，是因為這三種感受從第一義諦（最高真理）來說都是苦。都是行苦（變遷之苦）。行苦是其理，可以稱為第一義。『言相對者』是引用經文。『說有此故施設於彼，名為相對等』，是等待苦來說樂，等待憂愁來說喜，施設五種感受。然而由於行苦，一切都是苦。所以說這裡諸受輾轉相對，因為一切都被苦所攝。又因為有這第一義的苦，施設無智者。行苦只有聖人才能知道，凡夫不瞭解，稱為無智。因為有此，施設治理它的出世智慧。因為有如此行苦的苦因，施設治理它的出世智慧。所以《俱舍論》說：『譬如一根睫毛在手掌上，人不會覺得。這如果掉進眼睛裡，就會損傷和不安。』凡夫如手掌，不覺行苦的睫毛。聖人如眼睛，由此產生厭惡和恐懼。因為有此，施設那果位的寂靜。

【English Translation】 English version: Observing the nature of feeling is suffering. Observing the conditions for the arising of present phenomena refers to the arising as the accumulation of feeling, which is the Samudaya Satya (the truth of the origin of suffering). Observing the conditions for the cessation of the arising of present phenomena is observing the cessation of feeling. Observing the conditions for the arising of future phenomena is observing karma as the accumulation of future feeling. Arising and karma can both produce feeling, so they are called the conditions for arising. Observing the conditions for the cessation of these two kinds of arising, the Marga Satya (the truth of the path to the cessation of suffering) can extinguish the previous two kinds of observation. Observing the conditions for the conditions of arising is observing the craving and attachment to feeling, which again acts as a condition for the karma of arising, hence it is called the conditions for the conditions of arising. Observing the conditions for the conditions of cessation is still the Nirodha Satya (the truth of the cessation of suffering). Previously, it was said that the Marga Satya extinguishes arising and karma, and takes cessation as its cause. Now, feeling is re-observed, considering it to be a fault, which can extinguish craving and attachment, helping the Marga Satya to manifest cessation, which is called observing the conditions of conditions. And observing cessation is re-observing the Nirodha Satya. 'The following with joy' also quotes scriptures to explain. 'The antidote that follows with joy' is quoting scriptures. It refers to the most excellent fundamental Dhyana (meditative state), explaining that relying on the third Dhyana to generate the antidote is called the path of joy. Below, relying on the Upacara Samadhi (a state of concentration) to cultivate contemplation, governing the imbalance of Samadhi and Prajna (wisdom), its function is obvious, so it is called the path of suffering. The antidote generated by the fourth Dhyana is called neither suffering nor joy. Saying 'in order to show that everything is suffering' is in order to allow the craving and attachment to feeling and the conditions of karma to be extinguished. The Buddha said that all feelings are suffering because these three kinds of feeling are all suffering from the perspective of the Paramartha Satya (ultimate truth). They are all suffering of change (impermanence). The suffering of change is its principle, which can be called the Paramartha Satya. 'The words relative' is quoting scriptures. 'Saying that because of this, it is established in that, called relative, etc.' is waiting for suffering to speak of joy, waiting for sorrow to speak of happiness, establishing five kinds of feeling. However, due to the suffering of change, everything is suffering. Therefore, it is said that here all feelings are relatively related, because everything is encompassed by suffering. Also, because of this ultimate suffering, it is established for the ignorant. Only sages can know the suffering of change, ordinary people do not understand, called ignorant. Because of this, the wisdom of transcending the world is established to govern it. Because there is such a cause of suffering of the suffering of change, the wisdom of transcending the world is established to govern it. Therefore, the Abhidharmakosa says: 'For example, if an eyelash is on the palm of the hand, people will not feel it. If it falls into the eye, it will cause damage and discomfort.' Ordinary people are like the palm of the hand, not aware of the eyelash of the suffering of change. Sages are like the eyes, from which aversion and fear arise. Because of this, the tranquility of that fruit is established.

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涅槃者。由有苦集道諦。施設彼滅寂靜涅槃。其故彼彼諸法說與彼彼諸治相對者。然由相對立有諸受。據第一義皆是行苦。基云。八相觀即如本地第八末。亦如五十三末說。此中言相對者即對苦受言樂受。非樂受非是苦。此有三相對。如五十六說。相對勘之。曰解眠經。基云。謂明因眠入定故曰眠經。有釋。辨除眠得定故名眠經。五種對治相者。遠離闇相一。至加行道理二。害諸見三。諸見功用四。諸見所依功用五也。第一離闇相修光明。第二正發起舉加行。言于能隨順舉歡喜法者。闇相順沉歡喜順舉。故於歡喜法發舉加行。第三損諸見不起見取等。第四見功用。謂能生惡行能生六十二見等。今治之也。第五損諸見種子名損所依。五種任持定法者。基云。一者遠離也。是定遠離處也。二者遠離處謂修定處及順定言教。三順無染心資具。即邊際臥具。四從有智者下。五于諸世下。又解。諸遠離遠離處所為第一。順無染心下二種。從有智下三。于諸等持下四前第五中分為二。無漏行為第五故。今復解云。遠離一。處所二。順定言說三。順無染心資生眾具四。從有智者已下乃至如理作意為第五。自下第三以六門重抉擇三摩呬多地。初明有三因緣遠離尋伺。一遠離所尋思事。二厭患尋伺自性。三由先起厭今正遠離故。名遠離自

【現代漢語翻譯】 現代漢語譯本 關於涅槃（Nirvana）的解釋：由於存在苦（Dukkha）、集（Samudaya）、道（Magga）這三諦，才施設（shi she，設立）了寂靜涅槃的滅諦（Nirodha）。這是因為種種諸法都與種種對治之法相對立。然而，由於相對而立，才有了諸受（vedanā，感受）。從第一義諦（paramārtha-satya）的角度來看，一切都是行苦（saṅkhāra-dukkha）。 窺基（Kuiji）的《瑜伽師地論記》（基云）中說：『八相觀』就像本地分第八卷末尾所說，也如第五十三卷末尾所說。這裡所說的『相對』，就是指苦受而言的樂受（sukha-vedanā），以及非樂受非苦受（不苦不樂受，adukkha-asukha-vedanā）。這有三種相對。如第五十六卷所說。相對比較而言，就是《解眠經》。窺基解釋說：『因為明白因緣而入定，所以叫做《解眠經》。』也有解釋說：『辨別去除睡眠而得到禪定，所以叫做《解眠經》。』 五種對治（pratipakṣa）睡眠之相：一是遠離黑暗之相，二是達到加行（prayoga）的道理，三是損害諸見（dṛṣṭi），四是諸見的功用，五是諸見所依的功用。第一，遠離黑暗之相，修習光明。第二，正確發起並舉起加行。所說的『對於能夠隨順舉起歡喜之法』，是因為黑暗之相順應沉沒，歡喜順應舉起，所以在歡喜之法上發起舉起加行。第三，損害諸見，不起見取（dṛṣṭi-parāmarśa）等。第四，諸見的功用，是指能夠產生惡行，能夠產生六十二見等。現在要對治它們。第五，損害諸見的種子，叫做損害所依。 五種任持（dhāraṇa）禪定之法：窺基解釋說：『一是遠離，是禪定遠離之處。二是遠離之處，指修定之處以及順應禪定的言教。三是順應無染之心的資具，即邊際臥具。四是從有智者以下。五是在諸世間以下。』又解釋說：『諸遠離和遠離處所為第一。順應無染之心以下兩種為第二。從有智者以下為第三。在諸等持（samādhi）以下為第四。前第五種分為兩種，無漏行為第五種。』現在又解釋說：『遠離為一，處所為二，順應禪定的言說為三，順應無染之心的資生眾具為四，從有智者以下乃至如理作意（yathābhūtaṃ-manasikāra）為第五。』 下面第三部分，用六門重新抉擇三摩呬多地（samāhita-bhūmi，已得三摩地之地）。首先說明有三種因緣可以遠離尋伺（vitarka-vicāra）：一是遠離所尋思之事，二是厭患尋伺的自性，三是由於先前已經生起厭患，現在正在遠離，所以叫做遠離自性。

【English Translation】 English version Regarding Nirvana: Due to the existence of the Three Noble Truths of suffering (Dukkha), its origin (Samudaya), and the path (Magga), the cessation of suffering, which is peaceful Nirvana (Nirodha), is established. This is because various dharmas are in opposition to various antidotes. However, due to this opposition, various feelings (vedanā) arise. From the perspective of the ultimate truth (paramārtha-satya), all is suffering of conditioned existence (saṅkhāra-dukkha). Kuiji's commentary on the Yogācārabhūmi-śāstra (基云) states: 'The Eight Aspects of Observation' are as described at the end of the eighth section of the Local Division, and also as described in the fifty-third section. The 'opposition' mentioned here refers to pleasant feelings (sukha-vedanā) in relation to painful feelings, and to feelings that are neither pleasant nor painful (adukkha-asukha-vedanā). There are these three oppositions, as described in the fifty-sixth section. Comparing these oppositions, we have the Unraveling Sleep Sutra (解眠經). Kuiji explains: 'Because one understands the causes and conditions and enters into samadhi, it is called the Unraveling Sleep Sutra.' Another explanation is: 'Because one discerns and removes sleep and attains samadhi, it is called the Unraveling Sleep Sutra.' The five aspects of counteracting (pratipakṣa) sleep are: first, distancing oneself from the aspect of darkness; second, reaching the principle of application (prayoga); third, harming views (dṛṣṭi); fourth, the function of views; and fifth, the function of what views rely on. First, distancing oneself from the aspect of darkness and cultivating light. Second, correctly initiating and raising application. The phrase 'regarding the joyful dharmas that can be followed and raised' is because the aspect of darkness accords with sinking, and joy accords with raising, so one initiates and raises application in joyful dharmas. Third, harming views, not arising grasping at views (dṛṣṭi-parāmarśa), etc. Fourth, the function of views, which refers to the ability to generate evil actions, the ability to generate the sixty-two views, etc. Now we are counteracting them. Fifth, harming the seeds of views is called harming the basis. The five dharmas that uphold (dhāraṇa) samadhi are: Kuiji explains: 'First, distancing oneself, which is the place of distancing oneself from samadhi. Second, the place of distancing oneself, referring to the place of cultivating samadhi and the teachings that accord with samadhi. Third, resources that accord with an undefiled mind, namely, bedding at the periphery. Fourth, from those with wisdom onwards. Fifth, in all worlds onwards.' Another explanation is: 'The various distancings and places of distancing are the first. The two kinds from according with an undefiled mind onwards are the second. From those with wisdom onwards is the third. In all samadhis onwards is the fourth. The former fifth is divided into two, with undefiled conduct being the fifth.' Now it is further explained: 'Distancing oneself is one, the place is two, speech that accords with samadhi is three, resources that accord with an undefiled mind are four, from those with wisdom onwards up to and including appropriate attention (yathābhūtaṃ-manasikāra) is the fifth.' Below, in the third part, the samāhita-bhūmi (已得三摩地之地, the ground of one who has attained samadhi) is re-examined with six doors. First, it is explained that there are three causes and conditions for distancing oneself from thought and examination (vitarka-vicāra): first, distancing oneself from the things that are thought about; second, being disgusted with the nature of thought and examination; and third, because disgust has already arisen previously, and one is now distancing oneself, it is called distancing oneself from the nature.

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性。由三因緣離尋思根。一上根頓離。二中根漸離。三者下根于諸尋思深見過患。二明六順出離界。景雲。謂三人有三緣定即名為六。若三人若三定皆順涅槃出離界體。一增上心修者。於四有情有眾生緣定。即是內法異生。二勤修習趣究竟者有法緣定。位在修道通於無學。三勤修習諦現觀者有法緣定。位在見道已前求諦現觀作意。欲令有情同我。同見安立非安立諦法名法緣定。基云。謂三人各修一行相。人法合說故有六。義同前釋。又解。三人行六行六行為出離。謂初人修四行餘二各修一行。謂于怨行修慈。于惡行起悲。于凈行起喜。于恩行起舍。皆名眾生緣定。此即為四也。總合為一。眾生緣定同故。第二法緣定者是解脫分善根人。第三修諦觀者是抉擇分善根人。以法為順涅槃界。故有六也。雖舉三人以法三行故緣境有六。別故有六順法。三明大性及遠離。言所緣大性者謂緣真如故也。二精進大性于多劫中恒策礪故。三方便大性。謂般若大悲不偏住故。

卷第六十三

上來第三重抉擇有六門。前卷中釋三門竟。自下第四定相違法有五如文。第五有三遠離如文。第六明定障中初明五種后明八種。前中先標列能所障后別釋。初文即以忿等五失為能障。有其五種厚重等持相。由彼忿等五種。如其次第於此五種

【現代漢語翻譯】 現代漢語譯本 性（自性）。由三種因緣離開尋思根：一、上根之人頓然離開；二、中根之人逐漸離開；三、下根之人對於各種尋思深刻地見到過患。二、說明六種順於出離的界（境界）。景雲（人名）說：『所謂三人有三種因緣決定，就稱為六。如果三人或三種定（禪定），都順於涅槃出離的界體。』一、增上心修者，對於四種有情（眾生）有眾生緣定（以眾生為對象的禪定），即是內法異生（凡夫）。二、勤奮修習趣向究竟者有法緣定（以法為對象的禪定），位在修道，通於無學（阿羅漢）。三、勤奮修習諦現觀者有法緣定，位在見道（初果）以前，求諦現觀作意（如理作意），想要讓有情同我一樣，共同見到安立非安立的諦法，名為法緣定。基云（人名）說：『所謂三人各自修行一種行相，人法合起來說，所以有六。』意義同前面的解釋。又解釋說：三人修行六種行，六種行是爲了出離。所謂初人修行四種行，其餘二人各修行一種行。所謂對於怨恨修行慈（慈愛），對於惡行生起悲（悲憫），對於清凈行生起喜（喜悅），對於恩惠行生起舍（捨棄），都名為眾生緣定。這也就是四種。總合為一，因為眾生緣定相同。第二種法緣定是解脫分善根的人。第三種修諦觀的人是抉擇分善根的人。以法作為順於涅槃的界，所以有六。雖然舉出三人，因為法有三種行，所以緣境有六。因為有差別，所以有六種順法。三、說明大性及遠離。所緣的大性，是指緣于真如（事物的真實本性）的緣故。二、精進的大性，是在多劫中恒常自我鞭策的緣故。三、方便的大性，是指般若（智慧）和大悲（慈悲）不偏頗地安住的緣故。 卷第六十三 上面第三重抉擇有六個方面。前一卷中解釋了三個方面。從下面開始，第四個定相違法有五種，如經文所說。第五個有三種遠離，如經文所說。第六個說明定障，其中先說明五種，后說明八種。前面先標列能障礙和所障礙，然後分別解釋。前面的經文就以忿（憤怒）等五種過失作為能障礙，有五種厚重等持相（難以保持禪定的狀態）。由於那些忿等五種，按照次第對於這五種。

【English Translation】 English version Nature (svabhāva). It is through three conditions that one departs from the root of discursive thought (vitarka-vicāra): 1. Those of superior faculties depart suddenly; 2. Those of middling faculties depart gradually; 3. Those of inferior faculties deeply perceive the faults in all discursive thoughts. Second, explaining the six realms (dhātu) that accord with liberation (niḥsaraṇa). Jingyun (name) says: 'The so-called three people with three determined conditions are called six. If the three people or the three concentrations (samādhi) all accord with the realm-essence of nirvāṇa and liberation.' 1. Those who cultivate with heightened mind (adhimātra-citta) have the sentient being-objected concentration (sattvālambana-samādhi) towards the four types of sentient beings (sattva), which is the inner-dharma ordinary being (pṛthagjana). 2. Those who diligently cultivate and strive for ultimate attainment have the dharma-objected concentration (dharmālambana-samādhi), positioned in the path of cultivation (mārga), extending to the non-learners (aśaikṣa, Arhats). 3. Those who diligently cultivate the contemplation of truth (satya-darśana) have the dharma-objected concentration, positioned before the path of seeing (darśana-mārga, first stage of enlightenment), seeking the contemplation of truth with mindful attention (manasikāra), desiring sentient beings to be like oneself, jointly seeing the established and unestablished truths, called dharma-objected concentration. Jiji (name) says: 'The so-called three people each cultivate one aspect, combining person and dharma, hence there are six.' The meaning is the same as the previous explanation. Another explanation says: The three people practice six practices, and the six practices are for liberation. The so-called first person cultivates four practices, and the other two each cultivate one practice. The so-called cultivating loving-kindness (maitrī) towards enemies, generating compassion (karuṇā) towards evil deeds, generating joy (muditā) towards pure deeds, and generating equanimity (upekṣā) towards acts of kindness, all are called sentient being-objected concentration. This is the four. Combining them into one, because the sentient being-objected concentration is the same. The second dharma-objected concentration is for those with roots of virtue in the part of liberation. The third, those who cultivate the contemplation of truth, are those with roots of virtue in the part of determination. Taking the dharma as according with the realm of nirvāṇa, hence there are six. Although three people are mentioned, because the dharma has three practices, hence the object of focus has six. Because of the differences, there are six accordant dharmas. Third, explaining the great nature and detachment. The great nature of the object of focus refers to focusing on suchness (tathatā, the true nature of things). Second, the great nature of diligence is because of constant self-exhortation throughout many eons. Third, the great nature of skillful means (upāya) refers to the non-biased abiding of wisdom (prajñā) and great compassion (mahākaruṇā). Chapter Sixty-Three The above third level of determination has six aspects. The previous chapter explained three aspects. From below, the fourth, the five violations of the characteristics of concentration, are as stated in the text. The fifth has three detachments, as stated in the text. The sixth explains the hindrances to concentration, first explaining five types, then explaining eight types. The preceding first lists the hindrances and the hindered, then explains them separately. The preceding text uses anger (krodha) and the other five faults as the hindrances, having five heavy states of maintaining concentration (difficulties in maintaining the state of concentration). Because of those anger and the other five, in sequence towards these five types.

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等持之相障礙而住。說名五種厚重過失。就別釋中初列解五失。后對定以配之。前中言不凈有三相等者。景雲。糞穢相者觀在胎時住處不凈。謂在生藏之下熟藏之上。彼等流相者父母遺體是種子不凈。從彼而生彼等流相。能依所依差別相者。則是三十六物互相依託自體不凈。泰云。色身是糞穢資故見穢等流等。觀自身不凈是能依。觀山河大地不凈是所依。基云。第一則體是糞穢也。第二是糞穢等流。第三但有四大及造色所依能依也。解身見中有六複次。一由身為欣戚涂染。設欲棄捨欣戚涂染。便為身見相違而住。如廣論說。諸異生類世八法中遇得等四便為高欣。遇失等四便為下戚。如其次第生愛生恚。言恒常執著世法所依無常諸取等者。依蘊界處無常法。立身見。取彼世法所依無常諸法。見變壞時為憂悲等所逼惱。下明八種棄捨近住弟子因緣。測云。前約聖者辨不堪忍。此約異生辨不堪忍。今解不爾判文如初。言八種者泰師判。一于弟子有增噁心。二唯自身受恭敬利養。三以自身不如法故。便令弟子破戒行惡。四于眾弟子有受增上戒。教弟子時諸不堪忍勤苦。五于增上戒教授折伏不堪。六于定。七于慧。八于營眾務所有擾惱不能堪忍。基判憎惡弟子欲自身受恭敬一。利養二。毀戒須棄捨之三。有饒益師者須損減師者不

【現代漢語翻譯】 現代漢語譯本 『等持之相障礙而住。說名五種厚重過失。』意思是說，有五種會嚴重妨礙禪定狀態的過失。 就別釋中初列解五失。后對定以配之。』這是在分別解釋中，先列出並解釋這五種過失，然後將它們與禪定狀態對應起來。 前中言不凈有三相等者。景雲。糞穢相者觀在胎時住處不凈。謂在生藏之下熟藏之上。』前面說到不凈觀有三種相。景雲說，糞穢相是指觀察在胎兒時期所居住的地方是不乾淨的，即位於生藏之下、熟藏之上。 彼等流相者父母遺體是種子不凈。從彼而生彼等流相。』等流相是指父母的遺體作為種子是不乾淨的，從這些不凈的種子產生了等流相。 能依所依差別相者。則是三十六物互相依託自體不凈。』能依和所依的差別相是指身體由三十六種物質相互依存構成，其自身是不乾淨的。 泰云。色身是糞穢資故見穢等流等。觀自身不凈是能依。觀山河大地不凈是所依。』泰法師說，因為色身是由糞穢滋養的，所以看到的是污穢的等流等等。觀察自身的不凈是能依，觀察山河大地的不凈是所依。 基云。第一則體是糞穢也。第二是糞穢等流。第三但有四大及造色所依能依也。』窺基法師說，第一種相是身體本身就是糞穢。第二種相是糞穢的等流。第三種相只是四大元素以及造色所依的能依。 解身見中有六複次。一由身為欣戚涂染。設欲棄捨欣戚涂染。便為身見相違而住。如廣論說。諸異生類世八法中遇得等四便為高欣。遇失等四便為下戚。如其次第生愛生恚。』解釋身見有六種情況。第一種是由於身體而產生喜歡和厭惡的情緒。如果想要捨棄這些喜歡和厭惡的情緒，就會與身見相違背。正如《廣論》所說，各種凡夫俗子在世間的八法中，遇到獲得等四種情況就會高興，遇到失去等四種情況就會悲傷，並依次產生愛和嗔恨。 言恒常執著世法所依無常諸取等者。依蘊界處無常法。立身見。取彼世法所依無常諸法。見變壞時為憂悲等所逼惱。』所謂恒常執著世間法所依賴的無常諸取等等，是依據五蘊（skandha）、十二處（ayatana）、十八界（dhatu）這些無常法，建立身見。執取那些世間法所依賴的無常諸法，看到它們變壞時，就會被憂愁悲傷等情緒所困擾。 下明八種棄捨近住弟子因緣。測云。前約聖者辨不堪忍。此約異生辨不堪忍。今解不爾判文如初。』下面說明八種可以捨棄親近居住的弟子的因緣。測法師說，前面是針對聖者而言的不堪忍，這裡是針對凡夫而言的不堪忍。現在的解釋不是這樣，判文仍然像最初一樣。 言八種者泰師判。一于弟子有增噁心。二唯自身受恭敬利養。三以自身不如法故。便令弟子破戒行惡。四于眾弟子有受增上戒。教弟子時諸不堪忍勤苦。五于增上戒教授折伏不堪。六于定。七于慧。八于營眾務所有擾惱不能堪忍。』說到八種情況，泰法師判為：一是對弟子產生厭惡之心。二是隻為自己接受恭敬利養。三是由於自己不如法，導致弟子破戒作惡。四是對眾多弟子接受增上戒（adhisila）時，在教導弟子時不能忍受勤苦。五是對增上戒的教授和折伏不能勝任。六是對禪定（dhyana）不能勝任。七是對智慧（prajna）不能勝任。八是對管理寺院事務的各種擾惱不能忍受。 基判憎惡弟子欲自身受恭敬一。利養二。毀戒須棄捨之三。有饒益師者須損減師者不』窺基法師判為：憎惡弟子，希望自己接受恭敬為一。利養為二。毀戒必須捨棄為三。有饒益的老師需要，損害的老師不需要。

【English Translation】 English version 'Obstacles that hinder the state of Samadhi (samadhi). These are called the five weighty faults.' This means that there are five faults that seriously hinder the state of meditative concentration. 'In the separate explanation, first the five faults are listed and explained, and then they are matched with the state of Samadhi (samadhi).' This refers to separately explaining, first listing and explaining these five faults, and then correlating them with the state of Samadhi (samadhi). 'In the previous section, it is said that there are three aspects of impurity. Jingyun says, the aspect of filth is to contemplate the impurity of the dwelling place during the fetal stage, which is located below the raw viscera and above the cooked viscera.' The previous section mentioned that there are three aspects of contemplating impurity. Jingyun says that the aspect of filth refers to observing that the place where one dwells during the fetal stage is unclean, that is, located below the 'raw' organs and above the 'cooked' organs. 'The aspect of outflow is that the remains of the parents are impure seeds. From them arises the aspect of outflow.' The aspect of outflow refers to the fact that the remains of the parents are impure seeds, and from these impure seeds arises the aspect of outflow. 'The aspect of difference between the dependent and the depended upon is that the thirty-six substances rely on each other, and the self is impure.' The aspect of difference between the dependent and the depended upon refers to the body being composed of thirty-six substances that rely on each other, and its self is impure. 'Tai says, the physical body is nourished by filth, so one sees the outflow of filth, etc. Contemplating the impurity of one's own body is the dependent. Contemplating the impurity of mountains, rivers, and the earth is the depended upon.' Master Tai said that because the physical body is nourished by filth, one sees the outflow of filth, etc. Observing the impurity of one's own body is the dependent, and observing the impurity of mountains, rivers, and the earth is the depended upon. 'Ji says, the first is that the body is filth. The second is the outflow of filth. The third is only the four great elements and the dependent and depended upon of the produced form.' Master Kuiji said that the first aspect is that the body itself is filth. The second aspect is the outflow of filth. The third aspect is only the four great elements (mahabhuta) and the dependent and depended upon of the produced form. 'There are six further explanations of the view of self. First, the body is stained by joy and sorrow. If one wants to abandon joy and sorrow, it will be contrary to the view of self. As the Lamrim (Lamrim) says, among the eight worldly dharmas (lokadharma) of sentient beings, encountering gain, etc., the four brings high joy, and encountering loss, etc., the four brings low sorrow, and in that order, love and hatred arise.' There are six explanations of the view of self. The first is that joy and sorrow arise because of the body. If one wants to abandon these emotions, it will contradict the view of self. As the 'Great Treatise' says, various ordinary beings in the eight worldly dharmas (lokadharma) experience joy when encountering gain, etc., and sorrow when encountering loss, etc., and in that order, love and hatred arise. 'The constant attachment to the impermanent aggregates, etc., on which worldly dharmas depend, is based on the impermanent dharmas of the aggregates (skandha), realms (ayatana), and spheres (dhatu). The view of self is established. Grasping those impermanent dharmas on which worldly dharmas depend, one is troubled by sorrow, etc., when seeing them change and decay.' The so-called constant attachment to the impermanent aggregates, etc., on which worldly dharmas depend, is based on the impermanent dharmas of the five aggregates (skandha), twelve realms (ayatana), and eighteen spheres (dhatu). The view of self is established. Grasping those impermanent dharmas on which worldly dharmas depend, one is troubled by sorrow, etc., when seeing them change and decay. 'The following explains the eight reasons for abandoning a disciple who lives nearby. Ce says, the previous section discussed the inability to endure in relation to the noble ones, and this section discusses the inability to endure in relation to ordinary beings. The current explanation is not like that, and the judgment of the text remains as it was at the beginning.' The following explains the eight reasons for abandoning a disciple who lives nearby. Master Ce said that the previous section discussed the inability to endure in relation to the noble ones, and this section discusses the inability to endure in relation to ordinary beings. The current explanation is not like that, and the judgment of the text remains as it was at the beginning. 'Speaking of the eight reasons, Master Tai judges them as: first, having an increasing dislike for the disciple; second, only receiving respect and offerings for oneself; third, causing the disciple to break precepts and do evil because one is not in accordance with the Dharma (dharma); fourth, being unable to endure the hard work of teaching disciples when they receive higher precepts (adhisila); fifth, being unable to handle the teaching and subduing of higher precepts; sixth, being unable to handle Samadhi (dhyana); seventh, being unable to handle wisdom (prajna); eighth, being unable to endure the disturbances of managing monastery affairs.' Speaking of the eight reasons, Master Tai judges them as: first, having an increasing dislike for the disciple; second, only receiving respect and offerings for oneself; third, causing the disciple to break precepts and do evil because one is not in accordance with the Dharma (dharma); fourth, being unable to endure the hard work of teaching disciples when they receive higher precepts (adhisila); fifth, being unable to handle the teaching and subduing of higher precepts; sixth, being unable to handle Samadhi (dhyana); seventh, being unable to handle wisdom (prajna); eighth, being unable to endure the disturbances of managing monastery affairs. 'Ji judges them as: hating the disciple and wanting to receive respect for oneself is one; offerings are two; abandoning the breaking of precepts is three. A beneficial teacher is needed, and a harmful teacher is not.' Master Kuiji judges them as: hating the disciple and wanting to receive respect for oneself is one; offerings are two; abandoning the breaking of precepts is three. A beneficial teacher is needed, and a harmful teacher is not.

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須四。戒五。定六。慧七。于弟子大眾事毀僧事不能堪忍。雖善大眾為是弟子故不忍八。又解同泰。自下第四復以九門解釋。初舉一頌列其九門。后次第釋。釋初數門中答意。立四靜慮為超苦樂。初禪超憂。二禪離苦。三禪離喜。四禪離樂。若不至四離苦樂不盡。若其過四。是則無用。為是義故。但立於四不增不減。第二辨所對治中初定治五。一欲貪者謂五欲貪貪通三界以欲簡之故云欲貪。三憂苦者問。初禪除憂苦。何故二定復言除苦。初定斷苦自性及二縛。然其粗重不堪任性二定方斷。若依毗曇初禪三識是苦所依據斷所依說。言二禪斷苦。言踴躍者此有二釋。一解則是增上之喜也。前是體后是增上用。一解。與喜相應作意支動于喜故名踴躍。定下劣性者。泰云。第二定體。為不巧便慧粗重所隨。故性下劣障第三定。基云。定下劣性為此喜隨不巧便慧。第二禪有今無故言除定下劣性。初二禪中有此喜。不可言除下劣。然分分亦得除下劣性。測云。以此文知定障通善。第四定治入出息者。彼定細身毛孔合。故出入息斷。於樂支悟者。景雲。一解則樂取境發動。故名發悟。二解。相應作意策支於樂。故云也。基云。則緣樂作意也。樂極故作意緣之名發悟。則雜心云于緣發悟也。顯揚云於樂作意也。第三辨支分。將欲釋文。

【現代漢語翻譯】 現代漢語譯本 須四（必須具備的四種戒律）。戒五（五戒）。定六（六種禪定）。慧七（七種智慧）。對於弟子大眾的事和譭謗僧團的事不能夠忍受。即使是善良的大眾，因為這個弟子（的行為）也不忍心（容忍）八（種惡行）。又解釋同泰（Dharmasamgraha，佛教術語集）。從下面第四（部分）開始，再次用九個方面來解釋。開始先用一首偈頌列出這九個方面，然後依次解釋。在解釋最初的數門（計數方法）時，回答了（提問者的）意圖，確立四種靜慮（Dhyana，禪定）為超越苦樂（的境界）。初禪（Dhyana，禪定）超越憂愁，二禪（Dhyana，禪定）脫離痛苦，三禪（Dhyana，禪定）脫離喜悅，四禪（Dhyana，禪定）脫離快樂。如果達不到四禪（Dhyana，禪定），就不能完全脫離苦樂。如果超過四禪（Dhyana，禪定），那就沒有用處了。爲了這個緣故，只確立四禪（Dhyana，禪定），不多也不少。 第二，辨別所要對治的（煩惱）中，最初的禪定（Dhyana，禪定）對治五（種煩惱）。一，欲貪（Kama-tanha，對感官享樂的貪求），所謂的五欲貪（Panca kama，色、聲、香、味、觸），貪（本身）遍通三界（Trailokya，欲界、色界、無色界），用『欲』來限定它，所以叫做欲貪（Kama-tanha）。三，憂苦（Dukkha，痛苦），（有人）問：初禪（Dhyana，禪定）已經除去了憂苦（Dukkha，痛苦），為什麼二禪（Dhyana，禪定）又說要除去痛苦（Dukkha，痛苦）呢？初禪（Dhyana，禪定）斷除了痛苦（Dukkha，痛苦）的自性和兩種束縛，但是它的粗重（部分）還不能完全消除，要到二禪（Dhyana，禪定）才能斷除。如果按照毗曇（Abhidhamma，論藏）的說法，初禪（Dhyana，禪定）的三識（意識）是痛苦（Dukkha，痛苦）所依據的，斷除了所依據的，所以說二禪（Dhyana，禪定）斷除了痛苦（Dukkha，痛苦）。所謂的踴躍（Uddhacca，掉舉），這裡有兩種解釋。一種解釋是，這是增上的喜悅。前面是體，後面是增上的作用。另一種解釋是，與喜悅相應的作意（Manasikara，心理活動）推動了喜悅，所以叫做踴躍（Uddhacca，掉舉）。定下劣性（Samadhi-hinasvabhava，禪定低劣的性質），泰（指某種解釋）說：第二禪（Dhyana，禪定）的體，被不巧妙的智慧和粗重（的煩惱）所跟隨，所以性質低劣，障礙了第三禪（Dhyana，禪定）。基（指窺基大師）說：定下劣性（Samadhi-hinasvabhava，禪定低劣的性質）被這種喜悅所跟隨，（以及）不巧妙的智慧。第二禪（Dhyana，禪定）有（這種喜悅），現在沒有了，所以說除去定下劣性（Samadhi-hinasvabhava，禪定低劣的性質）。初禪（Dhyana，禪定）和二禪（Dhyana，禪定）中有這種喜悅，不能說除去低劣（的性質），但是分分（地）也可以除去低劣（的性質）。測（指圓測法師）說：從這段文字可以知道，禪定（Samadhi，禪定）的障礙也包括善（法）。第四禪（Dhyana，禪定）對治入出息（呼吸）。因為那個禪定（Samadhi，禪定）的身體很細微，毛孔閉合，所以出入息（呼吸）斷絕。對於樂支（Sukha-anga，快樂的組成部分）的領悟，景（指某種解釋）說：一種解釋是，快樂（Sukha，快樂）獲取境界而發動，所以叫做發悟。另一種解釋是，相應的作意（Manasikara，心理活動）策動了快樂（Sukha，快樂），所以也這樣說。基（指窺基大師）說：就是緣著快樂（Sukha，快樂）的作意（Manasikara，心理活動）。快樂（Sukha，快樂）到了極點，所以作意（Manasikara，心理活動）緣著它，叫做發悟。雜心（指《雜阿毗曇心論》）說，對於緣（的）發悟。顯揚（指《顯揚聖教論》）說，對於快樂（Sukha，快樂）的作意（Manasikara，心理活動）。 第三，辨別支分（Anga，組成部分）。將要解釋經文。

【English Translation】 English version Sustaining Four (the four precepts that must be upheld). Precepts Five (the five precepts). Concentration Six (the six concentrations). Wisdom Seven (the seven types of wisdom). Unable to tolerate matters concerning the assembly of disciples and slandering the Sangha. Even the virtuous assembly cannot bear the eight (evil deeds) because of this disciple (』s actions). Furthermore, explaining the Dharmasamgraha (a collection of Buddhist terms). Starting from the fourth (part) below, explaining again with nine aspects. Initially, using a verse to list these nine aspects, then explaining them in order. In explaining the initial numerical methods, answering the intention (of the questioner), establishing the four Dhyanas (meditative absorptions) as transcending suffering and pleasure. The first Dhyana (meditative absorption) transcends sorrow, the second Dhyana (meditative absorption) is free from pain, the third Dhyana (meditative absorption) is free from joy, and the fourth Dhyana (meditative absorption) is free from pleasure. If one does not reach the fourth Dhyana (meditative absorption), one cannot completely be free from suffering and pleasure. If one goes beyond the four Dhyanas (meditative absorptions), then it is useless. For this reason, only establish the four Dhyanas (meditative absorptions), neither adding nor subtracting. Secondly, in distinguishing the (afflictions) to be counteracted, the initial Dhyana (meditative absorption) counteracts five (afflictions). One, desire-craving (Kama-tanha, craving for sensual pleasures), the so-called five sensual desires (Panca kama, form, sound, smell, taste, touch), craving (itself) pervades the three realms (Trailokya, the desire realm, the form realm, the formless realm), using 『desire』 to limit it, hence it is called desire-craving (Kama-tanha). Three, sorrow-suffering (Dukkha, pain), (someone) asks: The first Dhyana (meditative absorption) has already removed sorrow-suffering (Dukkha, pain), why does the second Dhyana (meditative absorption) again say to remove pain (Dukkha, pain)? The first Dhyana (meditative absorption) cuts off the self-nature of pain (Dukkha, pain) and the two fetters, but its coarse (aspect) cannot be completely eliminated, it is only in the second Dhyana (meditative absorption) that it can be cut off. If according to the Abhidhamma (the collection of treatises), the three consciousnesses of the first Dhyana (meditative absorption) are what pain (Dukkha, pain) relies on, cutting off what is relied on, hence it is said that the second Dhyana (meditative absorption) cuts off pain (Dukkha, pain). The so-called elation (Uddhacca, excitement), there are two explanations here. One explanation is that this is increased joy. The former is the substance, the latter is the increased function. Another explanation is that the mental activity (Manasikara, mental activity) corresponding to joy promotes joy, hence it is called elation (Uddhacca, excitement). The inferior nature of concentration (Samadhi-hinasvabhava, the inferior nature of concentration), Tai (referring to a certain explanation) says: The substance of the second Dhyana (meditative absorption) is followed by unwise wisdom and coarse (afflictions), so its nature is inferior, hindering the third Dhyana (meditative absorption). Ji (referring to Master Kuiji) says: The inferior nature of concentration (Samadhi-hinasvabhava, the inferior nature of concentration) is followed by this joy, (as well as) unwise wisdom. The second Dhyana (meditative absorption) has (this joy), now it is gone, so it is said to remove the inferior nature of concentration (Samadhi-hinasvabhava, the inferior nature of concentration). The first Dhyana (meditative absorption) and the second Dhyana (meditative absorption) have this joy, one cannot say to remove the inferior (nature), but partially one can also remove the inferior (nature). Ce (referring to Dharma Master Yuan Ce) says: From this text, one can know that the obstacles to concentration (Samadhi, concentration) also include good (dharmas). The fourth Dhyana (meditative absorption) counteracts inhalation and exhalation (breathing). Because the body of that concentration (Samadhi, concentration) is very subtle, the pores are closed, so inhalation and exhalation (breathing) cease. Regarding the realization of the bliss-limb (Sukha-anga, the component of happiness), Jing (referring to a certain explanation) says: One explanation is that happiness (Sukha, happiness) obtains a realm and is activated, so it is called realization. Another explanation is that the corresponding mental activity (Manasikara, mental activity) promotes happiness (Sukha, happiness), so it is also said this way. Ji (referring to Master Kuiji) says: It is the mental activity (Manasikara, mental activity) that is directed towards happiness (Sukha, happiness). Happiness (Sukha, happiness) reaches its peak, so the mental activity (Manasikara, mental activity) is directed towards it, called realization. The Miscellaneous Abhidhamma Heart Treatise says, regarding the realization of the object. The Exposition of the Holy Teachings says, regarding the mental activity (Manasikara, mental activity) of happiness (Sukha, happiness). Thirdly, distinguishing the limbs (Anga, components). About to explain the text.

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先作三門分別。第一列名出體第二釋名第三廢立。初列名中禪支多小。說處不同。若廣論余師云四禪四空。根本近分各別立支。總有六十八。謂根本靜慮有十八支。初二等五。后二齊四故。四近分定亦有十八。數同根本。但近分定彼約舍受建立支分。四無色定根本近分各有四支。名同第四定。故總積數有六十八。若身子對法解四靜慮中。若根本定若近分定各有十八。中間定有四。一觀二喜三樂四一心。四無色定不立支分。上座正量二部並立十一支。初定有五。名同此論。二定有三除尋伺。三有二。一樂二定。四定有一則一心支。故有十一。大集經明十七支。本業經云有三十八支。四禪十八。同此論解。四無色中各有五支。一想二淡三念四止觀五一心。此中舍根名淡。慧名止觀。依止發慧。總約自體及所依定作支名故。有三十八支。薩婆多說唯有十八。初二等五。后二齊四。合依此論數同薩婆多。名既十八。體有幾種。若依薩婆多即十一。謂初禪有五支。名五體亦五。二禪加內凈。凈是信為六。三禪加四。念舍正智及樂足前為十。第四定中加不苦不樂。此為十一。若克性論唯有九法。以喜樂舍同是受故。尋伺是地外二法為體。初二定喜。三定樂。第四定中不苦不樂。總是通地受數為體。初二定樂。即用善地輕安數為體。

【現代漢語翻譯】 現代漢語譯本 首先進行三方面的區分。第一是列出名稱，第二是解釋名稱，第三是關於廢立（設立和廢除）。 在初列名稱中，『禪支』（dhyāna-aṅga）的數量有少有多的說法，依據不同的論述而有所不同。如果按照《廣論》（Bodhisattva-bhūmi）和其他論師的觀點，四禪（catvāri dhyānāni）和四空定（catasraḥ ārūpya-samāpattayaḥ）的根本定（mūla-dhyāna）和近分定（upacāra-samādhi）分別設立禪支，總共有六十八支。也就是說，根本靜慮（mūla-dhyāna）有十八支，初禪（prathama-dhyāna）和二禪（dvitīya-dhyāna）各有五支，后兩禪（第三禪和第四禪）各有四支。四近分定（upacāra-samādhi）也有十八支，數量與根本定相同，但近分定是根據舍受（upekṣā-vedanā）來建立禪支的。四無色定（catasraḥ ārūpya-samāpattayaḥ）的根本定和近分定各有四支，名稱與第四禪（caturtha-dhyāna）相同。因此，總數加起來有六十八支。 如果按照《舍利弗阿毗曇》（Śāriputrābhidharma-śāstra）的解釋，四靜慮（catvāri dhyānāni）中，無論是根本定還是近分定，各有十八支，中間定（antarā-dhyāna）有四支：一、觀（vitarka），二、喜（prīti），三、樂（sukha），四、一心（ekāgratā）。四無色定不設立禪支。上座部（Sthavira）和正量部（Saṃmitīya）都設立十一支，初禪有五支，名稱與此論相同。二禪有三支，去除了尋（vitarka）和伺（vicāra）。三禪有二支，一、樂（sukha），二、定（samādhi）。四禪有一支，即一心支。因此共有十一支。 《大集經》（Mahāsaṃnipāta-sūtra）闡明了十七支，《本業經》（Brahmajāla Sūtra）說有三十八支。四禪有十八支，與此論的解釋相同。四無色定中各有五支：一、想（saṃjñā），二、淡（virāga），三、念（smṛti），四、止觀（śamatha-vipaśyanā），五、一心（ekāgratā）。這裡將舍根（upekṣendriya）稱為『淡』，慧（prajñā）稱為『止觀』，依靠止觀來啓發智慧。總的來說，是根據自體和所依之定來作為禪支的名稱，因此有三十八支。 薩婆多部（Sarvāstivāda）認為只有十八支，初禪和二禪各有五支，后兩禪各有四支，與此論的計數相同。名稱既然有十八種，那麼本體有幾種呢？如果按照薩婆多部的觀點，就是十一種。也就是說，初禪有五支，名稱有五個，本體也有五個。二禪加上內凈（adhyātma-prasāda），凈是信（śraddhā），共有六個。三禪加上四種：念（smṛti）、舍（upekṣā）、正智（samyak-jñāna）和樂（sukha），加上之前的共有十個。在第四禪中加上不苦不樂（aduḥkhāsukha），這就是十一個。 如果按照克性論（性質分析），只有九法，因為喜（prīti）、樂（sukha）、舍（upekṣā）都是受（vedanā）。尋（vitarka）和伺（vicāra）是地（bhūmi）之外的兩種法作為本體。初禪和二禪是喜，三禪是樂，第四禪是不苦不樂，總是以通地（sarvatraga-bhūmika）的受作為本體。初禪和二禪的樂，即用善地（kuśala-bhūmika）的輕安（praśrabdhi）作為本體。

【English Translation】 English version First, make three distinctions. The first is listing the names, the second is explaining the names, and the third is about establishment and abolition (establishment and removal). In the initial listing of names, the number of 'dhyāna-aṅgas' (禪支) varies, depending on different discourses. According to the 'Bodhisattva-bhūmi' (廣論) and other teachers, the four dhyānas (四禪, catvāri dhyānāni) and the four formless attainments (四空定, catasraḥ ārūpya-samāpattayaḥ) have separate limbs established for the fundamental dhyāna (根本定, mūla-dhyāna) and the access concentration (近分定, upacāra-samādhi), totaling sixty-eight limbs. That is, the fundamental dhyāna has eighteen limbs, the first dhyāna (初禪, prathama-dhyāna) and the second dhyāna (二禪, dvitīya-dhyāna) each have five limbs, and the last two dhyānas (the third and fourth dhyānas) each have four limbs. The four access concentrations also have eighteen limbs, the same number as the fundamental dhyāna, but the access concentration establishes limbs based on equanimity (舍受, upekṣā-vedanā). The fundamental dhyāna and access concentration of the four formless attainments (四無色定, catasraḥ ārūpya-samāpattayaḥ) each have four limbs, with the same names as the fourth dhyāna (第四禪, caturtha-dhyāna). Therefore, the total number adds up to sixty-eight limbs. According to the explanation in the 'Śāriputrābhidharma-śāstra' (舍利弗阿毗曇), in the four dhyānas, whether it is the fundamental dhyāna or the access concentration, each has eighteen limbs, and the intermediate dhyāna (中間定, antarā-dhyāna) has four limbs: 1. Investigation (觀, vitarka), 2. Joy (喜, prīti), 3. Happiness (樂, sukha), 4. One-pointedness (一心, ekāgratā). The four formless attainments do not establish limbs. The Sthavira (上座部) and Saṃmitīya (正量部) schools both establish eleven limbs. The first dhyāna has five limbs, with the same names as this treatise. The second dhyāna has three limbs, removing investigation (尋, vitarka) and discernment (伺, vicāra). The third dhyāna has two limbs: 1. Happiness (樂, sukha), 2. Samādhi (定, samādhi). The fourth dhyāna has one limb, which is one-pointedness. Therefore, there are eleven limbs. The 'Mahāsaṃnipāta-sūtra' (大集經) elucidates seventeen limbs, and the 'Brahmajāla Sūtra' (本業經) says there are thirty-eight limbs. The four dhyānas have eighteen limbs, the same as the explanation in this treatise. The four formless attainments each have five limbs: 1. Perception (想, saṃjñā), 2. Dispassion (淡, virāga), 3. Mindfulness (念, smṛti), 4. Tranquility and Insight (止觀, śamatha-vipaśyanā), 5. One-pointedness (一心, ekāgratā). Here, the feeling of equanimity (舍根, upekṣendriya) is called 'dispassion', and wisdom (慧, prajñā) is called 'tranquility and insight', relying on tranquility and insight to inspire wisdom. In general, the names of the limbs are based on the self-nature and the dhyāna on which they rely, so there are thirty-eight limbs. The Sarvāstivāda (薩婆多部) school believes that there are only eighteen limbs. The first and second dhyānas each have five limbs, and the last two dhyānas each have four limbs, the same as the counting in this treatise. Since there are eighteen names, how many entities are there? According to the Sarvāstivāda school, there are eleven. That is, the first dhyāna has five limbs, there are five names, and there are also five entities. The second dhyāna adds inner purity (內凈, adhyātma-prasāda), purity is faith (信, śraddhā), there are six in total. The third dhyāna adds four: mindfulness (念, smṛti), equanimity (舍, upekṣā), right knowledge (正智, samyak-jñāna), and happiness (樂, sukha), adding up to ten with the previous ones. In the fourth dhyāna, adding neither suffering nor happiness (不苦不樂, aduḥkhāsukha), there are eleven. According to the analysis of characteristics, there are only nine dharmas, because joy (喜, prīti), happiness (樂, sukha), and equanimity (舍, upekṣā) are all feelings (受, vedanā). Investigation (尋, vitarka) and discernment (伺, vicāra) are two dharmas outside the ground (地, bhūmi) as the entity. The first and second dhyānas are joy, the third dhyāna is happiness, and the fourth dhyāna is neither suffering nor happiness, always taking the feeling of the pervasive ground (通地, sarvatraga-bhūmika) as the entity. The happiness of the first and second dhyānas uses the ease (輕安, praśrabdhi) of the wholesome ground (善地, kuśala-bhūmika) as the entity.

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內等凈是善地中信數為體。但雜心說用念正智舍為體者。是薩婆多不正義也。三四定中舍。亦是善地舍數為體。念定及正智。亦是通地中三數為體。於此九中四是通地。謂念定慧受。三是善地。謂輕安舍信。二是地外。所謂尋伺。今依大乘名有十八體有十種。謂初定名五。體但有四。喜樂一故。第二定中加內等凈為五。第三定中加四。謂念舍正智樂。第四定中加不苦不樂。如此十法克性唯七。以喜樂舍同是受故。彼內等凈無別有法。則念正智舍以為體故。但對法說內等凈為信者。是隨轉理門。體即初定尋伺為二。四定之中喜樂舍總是受。足前為三。四地一心總是定體。足前為四。第三定中加正智此為第五。三四地中加念及舍。足前為七。如此七種從何位來。尋伺二法是不定中來。受是遍行中來。念定正智三種別境中來。舍從善位中來。問初二定喜樂同體。云何分二。解云。此喜樂二種一體義說。若令意識心悅適邊名喜。若令賴耶及色身適悅邊名樂。此依對法文。若依瑜伽直言令所依賴耶適悅名樂。賴耶雖知恒是舍受。然在地獄等苦處亦令所依賴耶不多安適。若在人天樂處。則令賴耶悅適安穩。初二定中雖明喜樂。但喜受性以明功德及煩惱與受相應門。但言初二定與喜根相應。不言與樂相應。次釋其名。靜心思慮故名靜

【現代漢語翻譯】 現代漢語譯本 『內等凈』（內心平靜）在善心中以『信』（信念）為體。但《雜心論》說以『念』（正念）、『正智』（正見）、『舍』（捨棄）為體，這是薩婆多部（Sarvastivada）的不正義。在第三禪和第四禪中，『舍』也是善心中的『舍』，以『舍』為體。『念』、『定』（禪定）及『正智』也是通地法（普遍存在的心所）中的三種，以三種心所為體。在這九種心所中，四種是通地法，即『念』、『定』、『慧』（智慧）、『受』（感受）；三種是善心所，即『輕安』（輕快安適）、『舍』、『信』；兩種是地外法（超出欲界、色界、無色界之外的法），即『尋』（粗略的觀察）、『伺』（精細的觀察）。 現在依據大乘佛教的觀點，名稱上有十八種，但體性上有十種。初禪有五種名稱，但體性上只有四種，因為『喜』（喜悅）和『樂』（快樂）是同一種感受。在第二禪中，加上『內等凈』，共有五種。在第三禪中，加上四種，即『念』、『舍』、『正智』、『樂』。在第四禪中，加上『不苦不樂』（非苦非樂）。 這十種法，就其體性而言，只有七種，因為『喜』、『樂』、『舍』都是『受』。『內等凈』沒有單獨的法，所以以『念』、『正智』、『舍』為體。但《對法論》說『內等凈』是『信』，這是隨順轉理門（根據道理而轉變）。體性上，初禪的『尋』和『伺』是兩種。四禪中的『喜』、『樂』、『舍』總歸是『受』，加上前面的兩種，共有三種。四地一心（四種禪定中的一心）總歸是『定』，加上前面的三種，共有四種。第三禪中加上『正智』，這是第五種。第三禪和第四禪中加上『念』和『舍』，加上前面的五種，共有七種。 這七種心所從什麼位次而來？『尋』和『伺』這兩種法是從不定法（不確定是善、惡或無記的法）中而來。『受』是從遍行法（普遍存在的心所）中而來。『念』、『定』、『正智』這三種是從別境法（只在特定情況下出現的心所）中而來。『舍』是從善位中而來。 問：初禪和二禪的『喜』和『樂』是同一種體性，為什麼分為兩種？ 答：這『喜』和『樂』兩種，是從一體的不同角度來說的。如果使意識感到愉悅，就稱為『喜』；如果使阿賴耶識（Alaya-vijnana）和色身感到舒適愉悅，就稱為『樂』。這是依據《對法論》的說法。如果依據《瑜伽師地論》，就直接說使所依賴的阿賴耶識感到舒適愉悅，就稱為『樂』。阿賴耶識雖然總是『舍受』，但在地獄等痛苦的地方，也不會使所依賴的阿賴耶識感到非常安適。如果在人天等快樂的地方，就會使阿賴耶識感到愉悅安穩。初禪和二禪中雖然說明了『喜』和『樂』，但『喜』的受性，是爲了說明功德和煩惱與『受』相應的方面。只說初禪和二禪與『喜根』相應，而不說與『樂根』相應。 接下來解釋這些名稱的含義。靜心思慮，所以稱為『靜』。

【English Translation】 English version 'Inner Purity' (inward serenity) in wholesome minds has 'Faith' (śraddhā) as its essence. However, the Abhidharma-samuccaya (Compendium of Abhidharma) stating that it has 'Mindfulness' (smṛti), 'Right Knowledge' (samyag-jñāna), and 'Equanimity' (upekṣā) as its essence is an incorrect view of the Sarvastivada school. 'Equanimity' in the Third and Fourth Dhyanas (meditative absorptions) is also the 'Equanimity' of wholesome minds, having 'Equanimity' as its essence. 'Mindfulness', 'Samadhi' (concentration), and 'Right Knowledge' are also three of the universal mental factors (sarvatraga) and have three mental factors as their essence. Among these nine mental factors, four are universal mental factors, namely 'Mindfulness', 'Samadhi', 'Wisdom' (prajñā), and 'Feeling' (vedanā); three are wholesome mental factors, namely 'Ease' (prasrabdhi), 'Equanimity', and 'Faith'; and two are factors outside the realms (of desire, form, and formless), namely 'Initial Application of Thought' (vitarka) and 'Sustained Application of Thought' (vicāra). Now, according to the Mahayana view, there are eighteen names, but only ten essences. The First Dhyana has five names, but only four essences, because 'Joy' (prīti) and 'Happiness' (sukha) are the same feeling. In the Second Dhyana, 'Inner Purity' is added, making five. In the Third Dhyana, four are added, namely 'Mindfulness', 'Equanimity', 'Right Knowledge', and 'Happiness'. In the Fourth Dhyana, 'Neither-Painful-Nor-Pleasant' (aduḥkhāsukha) is added. These ten dharmas, in terms of their essence, are only seven, because 'Joy', 'Happiness', and 'Equanimity' are all 'Feeling'. 'Inner Purity' does not have a separate dharma, so it has 'Mindfulness', 'Right Knowledge', and 'Equanimity' as its essence. However, the Abhidharma stating that 'Inner Purity' is 'Faith' is following the principle of reasoned transformation (adapting to the context). In essence, the 'Initial Application of Thought' and 'Sustained Application of Thought' of the First Dhyana are two. 'Joy', 'Happiness', and 'Equanimity' in the four Dhyanas are all 'Feeling', adding to the previous two, making three. The one-pointedness of mind (ekāgratā) in the four realms (of meditation) is all 'Samadhi', adding to the previous three, making four. In the Third Dhyana, 'Right Knowledge' is added, making it the fifth. In the Third and Fourth Dhyanas, 'Mindfulness' and 'Equanimity' are added, adding to the previous five, making seven. From what positions do these seven mental factors come? The two dharmas, 'Initial Application of Thought' and 'Sustained Application of Thought', come from the indeterminate factors (aniyata), which are neither definitely wholesome, unwholesome, nor neutral. 'Feeling' comes from the universal factors (sarvatraga). The three, 'Mindfulness', 'Samadhi', and 'Right Knowledge', come from the specific object factors (viniyata), which arise only in specific situations. 'Equanimity' comes from the wholesome position. Question: 'Joy' and 'Happiness' in the First and Second Dhyanas are of the same essence, so why are they divided into two? Answer: These two, 'Joy' and 'Happiness', are spoken of from different perspectives of the same essence. If it makes the consciousness feel pleasant, it is called 'Joy'; if it makes the Alaya-vijnana (storehouse consciousness) and the physical body feel comfortable and pleasant, it is called 'Happiness'. This is according to the Abhidharma. According to the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice), it is directly said that making the Alaya-vijnana on which one relies feel comfortable and pleasant is called 'Happiness'. Although the Alaya-vijnana is always 'Equanimous Feeling', it does not make the Alaya-vijnana on which one relies feel very comfortable in painful places such as hell. In happy places such as the human and heavenly realms, it makes the Alaya-vijnana feel pleasant and stable. Although 'Joy' and 'Happiness' are explained in the First and Second Dhyanas, the nature of 'Joy' is to explain the aspects of merit and affliction corresponding to 'Feeling'. It is only said that the First and Second Dhyanas correspond to the 'Root of Joy' (prīti-indriya), and not to the 'Root of Happiness' (sukha-indriya). Next, explain the meanings of these names. Stillness of mind and contemplation, therefore it is called 'Stillness'.

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慮。支是分義。相隨順義。亦是因義。名靜慮支。薩婆多說。定是靜慮支。余是靜慮支攝非靜慮。如實義者如四支軍。各對治故。舍念正智三依于定位。因能除障名內等凈。凈諸障故。餘名可解。下明廢立。略有七重。初約百法以明廢立。何故色法及不相應法不立禪支。答隨順義是禪支義也。不隨順故不立支。又相應緣境有勢用義則立禪支。不相應法不爾故不立支。問若相應緣境有其勢用立禪支者。心王何故不立禪支。答不隨順故佛不立支。有何義故而不隨順。答同爲欲治障建立禪支。所治障中唯是心所。禪支能治不立心王。又復禪支是出要法。心王通與漏為依。不順出要。故不立支。問諸心所中遍行有五。別境有五。善中十一。不定中二所謂尋伺。如此二十三數。據善義邊並順出要。何故唯立七法為支。答隨順是支義。以是不隨順支不立禪支。問何故無為不立為支。答支是有為行。無為非行故不立支。第二直就七法廢立。問七法之中加彼定數。通四禪地皆立一心。是則無妨。受通四地。立喜立樂立不苦不樂。亦無有妨。尋伺唯至初定。上地不立亦無有妨。如念舍慧三。諸地皆有。何故初定不立為支。答初定念舍慧三。由彼尋伺之所擾亂。不得明顯故不立支。故下論云。由尋伺門之所引發雖有不說。第二靜慮雖離尋伺

。猶有彼喜。隨煩惱之所纏縛。是故總立念舍慧三為內等凈。三定已離尋伺與喜。故並建立念舍正智。問何故三立智為支。四定不立。答三定自地于生死中有最勝樂。恐退沒故。立正智而防護之。四定但有他地留難。無自地難。是故不立正智為支。又正智如明。舍受如無明。明無明相違。故不立支。第三就於四定立支多少以明廢立。如婆沙八十。問何故初及第三定俱立五支。第二第四定俱立四支耶。答欲界諸惡難斷難破難可越度。故初定建立五支為牢強對治。第二定重地極喜難破難可越度。故第三立五為強對治。初及第三俱無如是難斷等法。是故二四唯立四支。複次為對治欲界增上五欲境貪故。及為治第二定五部重地愛故。初三各五。複次為欲隨順超定法故。其義云何。如從初禪超入第三。從五入第二禪超入第四。從四入四。是故初三立五。二四立四間若爾如從三禪超入空處處處亦應立有五支。從第四禪超入識處。識處亦應立有四支。答初超難故從五入五從四入四。后成時易無發亦人如造金時。用多方便始乃能成如穬麥許。即自念言我造金畢。從是已后若化金山不多功力。此亦如是。第四次就三定廢立。三藏云。除味定餘二定中皆具立支。若有漏凈定中。尋伺二種與修慧俱。隨何功德時於前方便得有尋伺。若至根本即

【現代漢語翻譯】 現代漢語譯本 還有對那些喜的執著，被各種煩惱所束縛。因此，總的來說，設立念、舍（upeksa，不偏不倚的心態）、慧三種為內在的清凈。第三禪已經遠離了尋（vitarka，粗略的思考）、伺（vicara，精細的思考）與喜，所以並建立念、舍、正智（samyag-jnana，正確的智慧）。 問：為什麼第三禪設立正智為支（anga，構成要素），而第四禪不設立？答：第三禪自身所處的境界，對於生死輪迴中有最殊勝的快樂，恐怕會退失沉沒，所以設立正智來防護它。第四禪只有來自其他境界的障礙，沒有來自自身境界的困難，因此不設立正智為支。又，正智如光明，舍受（upeksa-vedana，舍的感受）如無明，光明與無明相互違背，所以不設立為支。 第三，就四禪的設立支的數量來闡明廢立（apavadapratistha，廢除與建立）的原則。如《婆沙論》第八十卷所說。問：為什麼初禪和第三禪都設立五支，而第二禪和第四禪都設立四支呢？答：因為欲界的各種惡念難以斷除、難以破除、難以超越，所以初禪建立五支作為牢固強大的對治。第二禪的重地極喜（gambhirasukhapriti，深沉的喜悅）難以破除、難以超越，所以第三禪設立五支作為強大的對治。初禪和第三禪都沒有像這樣難以斷除等的法，所以第二禪和第四禪只設立四支。 再次，爲了對治欲界增長的五欲（panca kama guna，色聲香味觸）之貪，以及爲了對治第二禪的五部重地之愛，所以初禪和第三禪各有五支。再次，爲了隨順超越禪定的方法。其含義是什麼呢？比如從初禪超越進入第三禪，從五支進入；第二禪超越進入第四禪，從四支進入；從第四禪進入第四禪，從四支進入。所以初禪和第三禪設立五支，第二禪和第四禪設立四支。如果這樣，那麼比如從第三禪超越進入空無邊處（akasnantyayatana，認為空間是無限的禪定境界），空無邊處也應該設立有五支；從第四禪超越進入識無邊處（vijnananantyayatana，認為意識是無限的禪定境界），識無邊處也應該設立有四支。答：最初的超越是困難的，所以從五支進入五支，從四支進入四支。後面的成就就容易了，沒有發端也容易。比如製造黃金的時候，用了很多方法才能夠成功，就像穬麥（kuvidara，一種穀物）那麼一點點。就自己想：我製造黃金完畢了。從這以後，如果化成金山，也不需要太多功力。這也是這樣。 第四，接下來就三禪的廢立進行說明。《三藏》中說，除了味定（rasa-samadhi，執著于禪定之樂的禪定），其餘兩種禪定中都完全設立了支。如果在有漏凈定（sasrava-nirdosa-samadhi，有煩惱但清凈的禪定）中，尋伺兩種與修慧（bhavana-prajna，修習而得的智慧）同時存在，無論在哪個功德的時候，在前面的方便中都可能有尋伺，如果到了根本，就

【English Translation】 English version Furthermore, there is attachment to those joys, being bound by various afflictions. Therefore, generally speaking, the three—mindfulness (smrti), equanimity (upeksa), and wisdom (prajna)—are established as inner purification. The third dhyana has already departed from initial thought (vitarka), sustained thought (vicara), and joy (priti), so mindfulness, equanimity, and right knowledge (samyag-jnana) are established together. Question: Why is right knowledge established as a limb (anga) in the third dhyana, but not in the fourth dhyana? Answer: The third dhyana's own realm has the most supreme happiness in the cycle of birth and death, fearing that it will regress and sink, so right knowledge is established to protect it. The fourth dhyana only has obstacles from other realms, not difficulties from its own realm, therefore right knowledge is not established as a limb. Moreover, right knowledge is like light, and the feeling of equanimity (upeksa-vedana) is like ignorance. Light and ignorance contradict each other, so it is not established as a limb. Third, the principle of abolishment and establishment (apavadapratistha) is clarified based on the number of limbs established in the four dhyanas. As stated in the eightieth volume of the Mahavibhasa. Question: Why are five limbs established in both the first and third dhyanas, while four limbs are established in both the second and fourth dhyanas? Answer: Because the various evil thoughts of the desire realm are difficult to cut off, difficult to break through, and difficult to transcend, the first dhyana establishes five limbs as a firm and strong antidote. The profound joy (gambhirasukhapriti) of the second dhyana is difficult to break through and difficult to transcend, so the third dhyana establishes five limbs as a strong antidote. The first and third dhyanas do not have such difficult-to-cut-off dharmas, so the second and fourth dhyanas only establish four limbs. Furthermore, in order to counteract the increasing greed for the five objects of desire (panca kama guna) in the desire realm, and in order to counteract the love for the fivefold heavy ground of the second dhyana, the first and third dhyanas each have five limbs. Furthermore, in order to accord with the method of transcending dhyanas. What is its meaning? For example, transcending from the first dhyana and entering the third dhyana, entering from five limbs; transcending from the second dhyana and entering the fourth dhyana, entering from four limbs; entering the fourth dhyana from the fourth dhyana, entering from four limbs. Therefore, the first and third dhyanas establish five limbs, and the second and fourth dhyanas establish four limbs. If so, then for example, transcending from the third dhyana and entering the sphere of infinite space (akasnantyayatana), the sphere of infinite space should also have five limbs established; transcending from the fourth dhyana and entering the sphere of infinite consciousness (vijnananantyayatana), the sphere of infinite consciousness should also have four limbs established. Answer: The initial transcendence is difficult, so entering from five limbs to five limbs, and entering from four limbs to four limbs. The subsequent accomplishment is easy, and it is easy without initiation. For example, when making gold, many methods are used to succeed, just like a tiny bit of kuvidara (a type of grain). One thinks to oneself: I have finished making gold. From then on, if transforming it into a mountain of gold, not much effort is needed. This is also like that. Fourth, next, the abolishment and establishment of the three dhyanas will be explained. The Tripitaka says that, except for the taste-samadhi (rasa-samadhi), the limbs are fully established in the other two dhyanas. If in the defiled pure samadhi (sasrava-nirdosa-samadhi), initial thought and sustained thought exist simultaneously with cultivation wisdom (bhavana-prajna), then at whatever time of merit, there may be initial thought and sustained thought in the preceding expedient, and if it reaches the fundamental, then

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無尋伺。若在有漏八正道中。則立尋體為正思惟。就無漏八正支中。若后智俱則于尋數立正思惟。起言說故。無分別智同時八正。就一慧體義說為二。離邪見故名正見。離邪思惟故名正思惟。以正證智非言說故。不得就彼尋體立正思惟。云何得知后智起說與尋相應。十地經云何凈覺人等於染定中。俱舍二十八云。初染定無離生喜樂。非離煩惱而得生故。第二染中無內等凈。彼為煩惱所擾濁故。第三染中無無正念智。彼為勝樂所迷亂故。第四染中無舍念凈。彼為煩惱所染污故。此亦可然。第五諸邊無色廢立。問諸邊無色何故不立支耶。答支所攝禪是其樂道。諸邊無色是苦道。故不立支。小論云咸及難得故當知是說苦。又解。唯依根本定慧均故。對法論說。諸無色中不立支。此奢摩他一味性故。第六對治利益。彼二依止三種廢立。問何故初禪尋伺為對治。喜樂為利益。二禪但言內凈為對治。喜樂為利益。三禪即立念及行舍正智三支。為對治樂為利益。四禪即立凈念行舍。為對治不苦不樂為利益等。同是禪地。何故對治利益多少不同耶。答初禪治于欲界。欲界非法最多。故須尋伺二法為治。創離亂始故立喜樂二為利益。初禪過少故二禪中立內等凈一法為治。創離定地煩惱。故立喜樂二為利益。第三禪中有自地種種留難。故立

【現代漢語翻譯】 現代漢語譯本 無尋伺（沒有尋求和伺察）。如果在有漏八正道中，就設立尋求的體性作為正思惟。在無漏八正道中，如果是后得智（證得真理后的智慧）同時生起，就在尋求的體性上設立正思惟，因為會引發言語表達的緣故。與無分別智（直接體悟真如實相的智慧）同時生起的八正道，就一個智慧的體性而言，從意義上說可以分為兩個部分：遠離邪見，所以稱為正見；遠離邪思惟，所以稱為正思惟。因為以正確的證悟智慧並非言語所能表達，所以不能在那尋求的體性上設立正思惟。 如何得知后得智生起時與尋求相應？《十地經》（Dasabhumika Sutra）中說，如何清凈覺悟的人在染污的禪定中...。《俱舍論》（Abhidharmakosa）第二十八卷中說，初禪的染污禪定中沒有離生喜樂（遠離欲界煩惱而生的喜樂），因為不是遠離煩惱而產生的緣故；第二禪的染污禪定中沒有內等凈（內心的平靜和澄澈），因為它被煩惱所擾亂；第三禪的染污禪定中沒有正念智（正確的念和智慧），因為它被殊勝的快樂所迷惑；第四禪的染污禪定中沒有舍念凈（捨棄一切分別唸的清凈），因為它被煩惱所染污。這裡也可以這樣理解。第五，諸邊無色（各種無色界的禪定）被廢除或設立。 問：為什麼各種無色界禪定不設立為支分呢？ 答：支分所包含的禪定是其快樂的道路，而各種無色界禪定是痛苦的道路，所以不設立為支分。《小論》中說，因為難以獲得，應當知道這是在說苦。另一種解釋是，僅僅依靠根本定的智慧是均等的緣故。《對法論》（Abhidharma）中說，在各種無色界禪定中不設立支分，因為這是奢摩他（止）的單一味道的緣故。 第六，對治和利益。那兩種禪定（初禪和二禪）的依止和三種禪定（三禪和四禪，以及無色界定）的廢立。 問：為什麼初禪以尋伺作為對治，以喜樂作為利益；二禪只說內凈作為對治，以喜樂作為利益；三禪就設立念、行舍和正智三個支分作為對治，以樂作為利益；四禪就設立凈念和行舍作為對治，以不苦不樂作為利益等等。同樣是禪定，為什麼對治和利益的多少不同呢？ 答：初禪對治欲界，欲界的非法最多，所以需要尋伺兩種法來對治。剛剛脫離散亂的開始，所以設立喜樂兩種作為利益。初禪的過失較少，所以在二禪中設立內等凈一種法作為對治。剛剛脫離定地的煩惱，所以設立喜樂兩種作為利益。第三禪中有來自自身禪定狀態的種種留難（障礙），所以設立...

【English Translation】 English version Without seeking and investigation (no seeking and pondering). If it is within the defiled Eightfold Noble Path, then the nature of seeking is established as Right Thought. Within the undefiled Eightfold Noble Path, if subsequent wisdom (wisdom after attaining enlightenment) arises simultaneously, then Right Thought is established on the nature of seeking, because it gives rise to verbal expression. The Eightfold Noble Path arising simultaneously with non-discriminating wisdom (wisdom directly realizing the true nature of reality) can be divided into two parts in terms of meaning, based on the nature of one wisdom: being apart from wrong views, it is called Right View; being apart from wrong thought, it is called Right Thought. Because correct enlightenment wisdom cannot be expressed in words, it is not possible to establish Right Thought on the nature of seeking. How do we know that subsequent wisdom arises in accordance with seeking? The Dasabhumika Sutra (Ten Stages Sutra) says, how do pure and enlightened people in defiled samadhi... The Abhidharmakosa (Treasury of Knowledge), Volume 28, says that in the defiled samadhi of the first dhyana, there is no joy and happiness born of detachment (joy and happiness born of detachment from the defilements of the desire realm), because it is not produced from being apart from defilements; in the defiled samadhi of the second dhyana, there is no inner purity (inner peace and clarity), because it is disturbed by defilements; in the defiled samadhi of the third dhyana, there is no right mindfulness and wisdom, because it is deluded by supreme happiness; in the defiled samadhi of the fourth dhyana, there is no purity of equanimity and mindfulness, because it is defiled by defilements. This can also be understood in this way. Fifth, the various formless realms are abolished or established. Question: Why are the various formless realms not established as limbs? Answer: The samadhi contained in the limbs is its path of happiness, while the various formless realms are the path of suffering, so they are not established as limbs. The Small Treatise says that because it is difficult to obtain, it should be known that this is speaking of suffering. Another explanation is that it is only because the wisdom of the fundamental samadhi is equal. The Abhidharma says that in the various formless realms, limbs are not established, because this is the single taste of Samatha (calm abiding). Sixth, antidotes and benefits. The reliance of those two dhyanas (first and second dhyanas) and the abolition and establishment of the three dhyanas (third and fourth dhyanas, and the formless realms). Question: Why does the first dhyana use seeking and investigation as antidotes and joy and happiness as benefits; the second dhyana only speaks of inner purity as an antidote and joy and happiness as benefits; the third dhyana establishes the three limbs of mindfulness, equanimity, and right wisdom as antidotes and happiness as benefits; the fourth dhyana establishes pure mindfulness and equanimity as antidotes and neither suffering nor happiness as benefits, and so on. Being the same dhyana, why are the antidotes and benefits different in quantity? Answer: The first dhyana counteracts the desire realm, and the illegalities of the desire realm are the most numerous, so it needs the two dharmas of seeking and investigation to counteract them. Just breaking away from the beginning of distraction, so it establishes the two kinds of joy and happiness as benefits. The faults of the first dhyana are few, so in the second dhyana, it establishes one dharma of inner purity as an antidote. Just breaking away from the defilements of the samadhi realm, so it establishes the two kinds of joy and happiness as benefits. In the third dhyana, there are various difficulties (obstacles) from its own samadhi state, so it establishes...

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三治。為防下喜立念行舍。防自地樂故立正智。于生死中此樂最勝。故立一支樂為利益。瑜伽有說念舍正智。唯防下喜。第四禪中但有他地留難。謂三禪樂故立念舍為治。既離苦樂變法畢竟。是故唯立不苦不樂以為利樂。第七禪支道品對辨通塞廢立。如此二法體相流入有其同異。是故對論中先定二法寬狹四句。后就四句以明廢立。禪支名有十八。體有其十。謂尋伺喜樂心一內等凈念舍正知不苦不樂。道品名有三十七。體但有十。謂信進念定慧喜安舍思戒。于中或有禪支非道支有其三法。謂伺與樂及不苦樂。或有道支非禪支有其四法。謂信精進輕安與戒。亦禪支亦道支者有其六法。所謂尋喜一心念舍正知。俱非除上說。既識四句是非。下辨廢立。問伺樂及不苦樂。何故但立禪支不立道支耶。解云。正見是道支體。隨順彼道即立道支。彼伺等三不隨順道。故不立道支。有何不順耶。解云。伺為尋勢所覆。樂為輕安所覆。不苦不樂為行舍所覆。故立禪支不立道支。問何故信進輕安戒等四不立禪支。答禪支據已入法。信是入法初方便門。故信在道品不立禪支。禪支順住。精進策發故不順住。故在道品不在禪支。又禪支是樂道精進策勤苦而非樂。故在道品不順禪支。輕安在道品。由離惡故身心止息故立輕安。禪有受樂覆彼輕安。

【現代漢語翻譯】 現代漢語譯本： 三種對治方法。爲了防止下方的喜受，設立念、行舍（Upeksha，一種平等心）。爲了防止自身所處的禪定之樂，設立正智（Sampajanna，正確的智慧）。因為在生死輪迴中，這種禪定之樂最為殊勝，所以設立一支樂受作為利益。瑜伽行者認為，念、舍、正智，僅僅是爲了防止下方的喜受。在第四禪中，只有來自其他禪定的障礙，也就是三禪的樂受，所以設立念和舍來對治。既然已經遠離了苦和樂，轉變之法也已經完結，因此只設立不苦不樂作為利益之樂。 第七禪支與道品（Bodhipakkhiyadhamma，菩提分法）的對比辨析，貫通與阻塞，廢除與設立。這兩種法的體相和流入既有相同之處，也有不同之處。因此，在對比討論中，首先確定兩種法的寬狹四句，然後根據這四句來闡明廢除與設立。禪支（Jhana factors）的名稱有十八個，體性有十個，即尋（Vitakka，粗略的思考）、伺（Vicara，細微的思考）、喜（Piti，喜悅）、樂（Sukha，快樂）、心一境性（Ekaggata，專注）、內等凈（Adhyatma-samprasada，內心的平靜）、念（Sati，正念）、舍（Upeksha，平等心）、正知（Sampajanna，正確的智慧）、不苦不樂（Adukkhamasukha，非苦非樂）。道品的名稱有三十七個，體性只有十個，即信（Saddha，信仰）、精進（Viriya，努力）、念（Sati，正念）、定（Samadhi，禪定）、慧（Prajna，智慧）、喜（Piti，喜悅）、輕安（Passaddhi，身心輕安）、舍（Upeksha，平等心）、思（Manasikara，作意）、戒（Sila，戒律）。 其中，有些是禪支而非道支，有三種法，即伺、樂、不苦不樂。有些是道支而非禪支，有四種法，即信、精進、輕安、戒。既是禪支又是道支的有六種法，即尋、喜、一心、念、舍、正知。都不是的，排除以上所說的。既然已經認識了四句的是非，下面辨析廢除與設立。問：伺、樂、不苦不樂，為什麼只設立為禪支而不設立為道支呢？答：正見（Samma ditthi，正確的見解）是道支的體性，隨順正見的道就設立為道支。伺等三種不隨順於道，所以不設立為道支。問：有什麼不隨順呢？答：伺被尋的力量所覆蓋，樂被輕安所覆蓋，不苦不樂被行舍所覆蓋。所以設立禪支而不設立道支。問：為什麼信、精進、輕安、戒等四種不設立為禪支呢？答：禪支是根據已經進入禪定之法而設立的。信是進入禪定的最初方便之門，所以信在道品中，不設立為禪支。禪支順應于安住，精進策勵發起，所以不順應于安住，因此在道品中，不在禪支中。而且禪支是樂，道品中的精進是策勵勤苦而不是樂，所以在道品中，不順應禪支。輕安在道品中，因為遠離惡法，身心止息，所以設立輕安。禪定中有受樂，覆蓋了輕安。

【English Translation】 English version: Threefold remedies. To prevent the 'lower' joy (喜, Piti), establish mindfulness (念, Sati), equanimity (舍, Upeksha), and conduct (行). To prevent attachment to the joy of one's own state, establish right knowledge (正智, Sampajanna). Because this joy is the most excellent in samsara, establish one factor of joy as a benefit. Some Yogis say that mindfulness, equanimity, and right knowledge only prevent the 'lower' joy. In the fourth dhyana (禪, Jhana), there are only hindrances from other states, namely the joy of the third dhyana, so establish mindfulness and equanimity as remedies. Since suffering and joy have been abandoned, and the transformation of phenomena is complete, therefore only establish neither-suffering-nor-joy as beneficial joy. The seventh dhyana factor and the analysis of the Bodhipakkhiyadhamma (道品, factors of enlightenment), penetration and obstruction, abolition and establishment. These two dharmas (法, phenomena) have similarities and differences in their essence and flow. Therefore, in the comparative discussion, first determine the four possibilities of the breadth and narrowness of the two dharmas, and then clarify the abolition and establishment based on these four possibilities. There are eighteen names for the dhyana factors (禪支, Jhana factors), and ten essences, namely initial application (尋, Vitakka), sustained application (伺, Vicara), joy (喜, Piti), happiness (樂, Sukha), one-pointedness of mind (心一境性, Ekaggata), inner confidence (內等凈, Adhyatma-samprasada), mindfulness (念, Sati), equanimity (舍, Upeksha), right knowledge (正知, Sampajanna), and neither-suffering-nor-joy (不苦不樂, Adukkhamasukha). There are thirty-seven names for the Bodhipakkhiyadhamma, but only ten essences, namely faith (信, Saddha), effort (精進, Viriya), mindfulness (念, Sati), concentration (定, Samadhi), wisdom (慧, Prajna), joy (喜, Piti), tranquility (輕安, Passaddhi), equanimity (舍, Upeksha), attention (思, Manasikara), and morality (戒, Sila). Among them, some are dhyana factors but not Bodhipakkhiyadhamma, there are three dharmas, namely sustained application, happiness, and neither-suffering-nor-joy. Some are Bodhipakkhiyadhamma but not dhyana factors, there are four dharmas, namely faith, effort, tranquility, and morality. Those that are both dhyana factors and Bodhipakkhiyadhamma are six dharmas, namely initial application, joy, one-pointedness, mindfulness, equanimity, and right knowledge. Those that are neither are excluded from the above. Now that the rights and wrongs of the four possibilities have been recognized, the abolition and establishment are analyzed below. Question: Why are sustained application, happiness, and neither-suffering-nor-joy only established as dhyana factors and not as Bodhipakkhiyadhamma? Answer: Right view (正見, Samma ditthi) is the essence of the Bodhipakkhiyadhamma, and the path that accords with right view is established as Bodhipakkhiyadhamma. The three, such as sustained application, do not accord with the path, so they are not established as Bodhipakkhiyadhamma. Question: What is not in accordance? Answer: Sustained application is covered by the power of initial application, happiness is covered by tranquility, and neither-suffering-nor-joy is covered by equanimity of conduct. Therefore, dhyana factors are established, but Bodhipakkhiyadhamma are not established. Question: Why are faith, effort, tranquility, and morality not established as dhyana factors? Answer: Dhyana factors are established based on the dharma of having already entered dhyana. Faith is the initial expedient gate for entering the dharma, so faith is in the Bodhipakkhiyadhamma and is not established as a dhyana factor. Dhyana factors accord with abiding, effort encourages and initiates, so it does not accord with abiding, therefore it is in the Bodhipakkhiyadhamma and not in the dhyana factors. Moreover, dhyana factors are joy, and effort in the Bodhipakkhiyadhamma is encouraging diligence and hardship rather than joy, so it is in the Bodhipakkhiyadhamma and does not accord with dhyana factors. Tranquility is in the Bodhipakkhiyadhamma, because the body and mind cease due to leaving evil dharmas, so tranquility is established. There is happiness in dhyana, covering that tranquility.

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不立輕安。問何故戒在道品不立禪支。解云。相應緣境有勢用義。故立禪支。戒體非緣不立禪支。但戒八正道中道輪為轂。故立道支。次下隨文解釋。言內等凈念正知舍為自性者。謂二定念正知舍不緣外境。于內門中離沉浮。三法平等令心清凈名內等凈。第四靜慮舍念皆言清凈者。以離尋伺四受及出入息八上煩惱。故名清凈。言第二靜慮由彼自效能有作業者。于第二定中有舍念正知。對除尋伺實有作業。然由當地踴躍心隨煩惱所亂總立內等凈名。第三靜慮已遠離故顯彼自性者。第三定離喜相應隨煩惱。顯彼念慧舍三有其自性。第四明建立。先問。問意於四靜慮建立如是四支五支有何意耶不論等意明一一定中為欲建立對治利益。彼二依三昧三種義故。是以便立四五支。於此文中有六複次。初云住所依等者。即是十地論說對治利益安樂也。住者以定住一境故名為住。由對治支能斷定障。令定生起與定為依。名住所依饒益者。是利益支。內有喜樂入定圓滿名饒益。自性者是其定體。即是彼二依止三昧。第二複次。云思惟所緣者。觀所治障而生厭離。是對治支。受用所緣者。喜樂對緣而有受用。是利益支。于緣不散。是心一支。第三複次。云饒益所依者。由對治障為所依故饒益於定。增上心所依者。謂喜樂等與增上定為依。增

上慧所依者。定為慧所依。此則前為后依也。第四複次。為治三雜染住所對治。一染污住者。對治支所除。二苦惱住者。利益支所除。三愚癡住者。由定發慧斷彼愚癡。第五複次。約喻以辨。正求財者譬對治支。正受用者譬利益支。于彼自在譬一心支。第六複次。為治自苦行建立靜慮支者。謂苦行煩惱能令聖道缺減。名此煩惱為對治缺減。尋伺能治此故名對治缺減對治也。喜樂為身心逼惱對治。心一境性為于外境流散對治。第五解遠離中先問。何故經中於彼初禪說離欲已復說遠離惡不善法。答中有五複次。初離五欲自相說名離欲。離於惡行名離不善。第二斷煩惱欲。斷先業染以別於二。第三斷彼在家受用事欲。及斷出家三惡尋伺以別於二。第四斷欲尋思斷悉尋思以別於二第五複次中景雲。亦同外道說名離彼退已行咒詛等。名離惡不善。泰云。外道初能離欲得五通相。及為顯示離彼退已行咒詛。名離惡不善法。第六解其苦門。先問。道理憂苦唯在欲界初禪已斷。云何得知初禪有苦二禪方斷。下答文之中景雲。苦受雖無猶有苦粗重。粗重則是苦根不調柔性不安隱性。二禪方斷。如癰腫就斷膿血盡。于其身中猶有不安穩不調柔性名為粗重。次則反難。若於初禪苦根已斷。與二禪相應無差別。是故下結。泰云。于初定中喜未滿

【現代漢語翻譯】 現代漢語譯本 以智慧為所依之處，禪定即是智慧的所依。這說明前者是後者的所依。 第四，爲了對治三種雜染的住所而設立對治：第一，對於染污的住所，通過對治支來去除；第二，對於苦惱的住所，通過利益支來去除；第三，對於愚癡的住所，通過禪定生髮智慧來斷除愚癡。 第五，用比喻來辨析：努力求財就像對治支，享受財富就像利益支，對於財富的自在就像一心支。 第六，爲了對治自我苦行的建立，設立靜慮支：苦行煩惱會使聖道減損，這種煩惱被稱為對治減損。尋伺能夠對治這種減損，因此被稱為對治減損的對治。喜樂是對治身心逼迫的，心一境性是對治向外境流散的。 第五，在解釋遠離時，首先提問：為什麼經文中在初禪中說了『離欲』之後，又說『遠離惡不善法』？回答中有五個方面：第一，離開五欲的自相，稱為『離欲』；離開惡行，稱為『離不善』。第二，斷除煩惱之慾，斷除先業的染污，以此區別二者。第三，斷除在家受用的事欲，以及斷除出家的三種惡尋伺，以此區別二者。第四，斷除欲尋思，斷除悉尋思，以此區別二者。第五，在第五個方面中，景法師說，也像外道一樣說『離開』，那些退失后施行詛咒等行為，稱為『離開惡不善』。泰法師說，外道最初能夠離開慾望，得到五神通的相，以及爲了顯示離開那些退失后施行詛咒的行為，稱為『離開惡不善法』。 第六，解釋其中的苦門。首先提問：道理上憂苦只在欲界，初禪已經斷除，怎麼知道初禪還有苦，要到二禪才斷除？下面的回答中，景法師說：『苦受雖然沒有了，但還有苦的粗重。粗重就是苦的根源，是不調柔性，是不安穩性，要到二禪才斷除。就像癰腫被切開，膿血流盡，在身體中仍然有不安穩、不調柔的性質，這叫做粗重。』接著就反駁說：『如果在初禪苦根已經斷除，那麼與二禪相應就沒有差別了。』所以下面總結說。泰法師說：『在初禪定中，喜還沒有圓滿。』

【English Translation】 English version That which wisdom relies on, meditation is what wisdom relies on. This means the former relies on the latter. Fourth, to counteract the three kinds of defiled abodes, antidotes are established: First, for the defiled abode, it is removed by the antidote branch; second, for the abode of suffering, it is removed by the benefit branch; third, for the abode of ignorance, wisdom is generated through meditation to eliminate ignorance. Fifth, to distinguish by analogy: diligently seeking wealth is like the antidote branch, enjoying wealth is like the benefit branch, and being free with wealth is like the one-mindedness branch. Sixth, to counteract the establishment of self-mortification, the branch of serene contemplation is established: the afflictions of self-mortification can diminish the holy path. This affliction is called the antidote to diminution. Investigation and analysis can counteract this diminution, therefore it is called the antidote to the antidote of diminution. Joy and happiness are the antidotes to the oppression of body and mind, and one-pointedness of mind is the antidote to scattering towards external objects. Fifth, in explaining detachment, first ask: Why does the sutra, in the first Dhyana (Chán 定), say 'detachment from desires' and then say 'detachment from evil and unwholesome dharmas'? There are five aspects in the answer: First, leaving the self-nature of the five desires is called 'detachment from desires'; leaving evil actions is called 'detachment from unwholesome'. Second, cutting off the desire of afflictions, cutting off the defilement of past karma, to distinguish between the two. Third, cutting off the desire for things enjoyed at home, and cutting off the three evil thoughts of a renunciate, to distinguish between the two. Fourth, cutting off the thought of desire, cutting off all thoughts, to distinguish between the two. Fifth, in the fifth aspect, Master Jing (景) said, 'It is also like the externalists saying 'leaving', those who perform curses after falling away, are called 'leaving evil and unwholesome'. Master Tai (泰) said, 'Externalists can initially leave desires and attain the signs of the five supernormal powers, and to show leaving those who perform curses after falling away, is called 'leaving evil and unwholesome dharmas'.' Sixth, explaining the gate of suffering. First ask: In principle, sorrow and suffering are only in the desire realm, and have already been cut off in the first Dhyana, how do we know that there is still suffering in the first Dhyana, and it is only cut off in the second Dhyana? In the following answer, Master Jing said: 'Although the feeling of suffering is gone, there is still the coarseness of suffering. Coarseness is the root of suffering, it is the nature of being un-tamed, it is the nature of being un-peaceful, and it is only cut off in the second Dhyana. It is like an ulcer being cut open, and the pus and blood flowing out, there is still an un-peaceful and un-tamed nature in the body, this is called coarseness.' Then it is retorted: 'If the root of suffering has already been cut off in the first Dhyana, then there is no difference between it and the second Dhyana.' Therefore, the following concludes. Master Tai said: 'In the first Dhyana, joy is not yet complete.'

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故苦根種子有。余定中等種子不調柔性名彼品粗重。是苦根所引粗重性未滅。故初禪不說苦根斷。入第二定時喜滿足故。一切種子並皆適悅。苦根所引不調柔性無。故說二定滅苦根。若據苦根種子。乃至無學亦不斷其苦根粗重。猶如黑鐵入火便成赤色出還生黑赤色滅。故其苦粗重亦爾。入二定時滅喜增成故。出二定入初定時還產生喜滅故。基云。粗重者則隨所依無堪任性。但以初禪三識尚有喜未滿。粗重未盡。三識苦根相隨順故。喜與苦根正相違故。此是斷者斷苦根上粗重漏依附性等。非謂斷種及識相應前已斷故。若不善種者。可言初禪已斷與識俱故。若善無記者。羅漢猶起。其若有漏二禪。伏苦粗重有漏故。無漏二禪斷若粗重無漏喜故。非不退者等有此。入初禪粗重生。第七解散動門。景雲然者此文尋伺則在根本地中。故論問言若尋伺等於初禪慮等中皆能攝益勝三摩地又能攝受自地靜慮皆令清凈何故世尊說名為動。然西方相傳唯在方便地中有尋伺也。第八解上支分。問意何故二禪四支勝初禪五支。乃至第四四支勝第三五耶。答有三因。一所治能治。初禪尋伺為能治。欲惡為所治。第二定中內等凈為能治。尋伺為所治。第三定中以舍念正知為能治喜所治等。故知上勝。初禪尋伺為對治。望第二禪為所治。乃至三禪樂為

【現代漢語翻譯】 現代漢語譯本 因此，苦的根源（苦根）的種子是存在的。其餘禪定中的種子，其不調柔的性質被稱為該品粗重（一種不適感）。這是由苦根所引發的粗重性質尚未消滅。因此，初禪中不說斷除了苦根。進入第二禪定時，喜悅充滿，所以一切種子都感到適悅。苦根所引發的不調柔性質消失，因此說二禪滅除了苦根。如果從苦根的種子來說，乃至無學（阿羅漢）也無法斷除其苦根的粗重。猶如黑鐵放入火中變成赤色，取出后又恢復黑色，赤色消失。苦的粗重也是如此。進入二禪定時，苦的粗重滅除，喜悅增長；出二禪進入初禪時，苦的粗重又會產生，喜悅消失。基法師說：『粗重是指隨所依而產生的無堪任性（無法勝任的狀態）。』只是因為初禪的三識（眼識、耳識、鼻識）尚有喜悅未滿，粗重尚未完全消除，三識與苦根相互隨順的緣故。喜悅與苦根是正相反對的。這裡所說的『斷』，是指斷除苦根上的粗重、漏（煩惱）的依附性等，並非指斷除苦根的種子以及與識相應的苦根，因為這些在之前已經斷除了。如果是不善的種子，可以說初禪已經斷除了，因為它與識同時存在。如果是善或無記的種子，羅漢仍然會生起。有漏的二禪，能夠伏藏苦的粗重，因為它是有漏的。無漏的二禪，能夠斷除粗重，因為它具有無漏的喜悅。因此，不退轉者等沒有這種情況。進入初禪時，粗重會重新生起。第七，解釋解散動門。景法師說：『是的，這段文字說明尋伺（尋思和伺察）存在於根本地中。』所以論中問道：『如果尋伺等在初禪的思慮等中，都能攝益殊勝的三摩地（禪定），又能攝受自地的靜慮，使其清凈，為什麼世尊說尋伺是動呢？』然而，西方相傳，尋伺只存在於方便地中。第八，解釋上支分。問：為什麼二禪的四支勝過初禪的五支，乃至第四禪的四支勝過第三禪的五支呢？答：有三個原因。一是所治與能治。初禪的尋伺是能治，欲惡是所治。第二禪中的內等凈是能治，尋伺是所治。第三禪中以舍念正知為能治，喜是所治等。因此可知，上面的禪定更勝。初禪的尋伺是對治，相對於第二禪來說，它是所治。乃至三禪的樂是……

【English Translation】 English version Therefore, the seeds of the root of suffering (Kula) exist. The non-pliable nature of the remaining seeds in Samadhi (meditative state) is called 'coarseness' (an unpleasant sensation) of that category. This is because the coarseness caused by the root of suffering has not yet been extinguished. Therefore, it is not said in the first Dhyana (禪那, meditative absorption) that the root of suffering is severed. When entering the second Dhyana, joy is fulfilled, so all seeds feel pleasant. The non-pliable nature caused by the root of suffering disappears, so it is said that the second Dhyana extinguishes the root of suffering. If based on the seeds of the root of suffering, even an Arhat (無學, one beyond learning) cannot sever the coarseness of the root of suffering. It is like black iron turning red when put into fire, and returning to black when taken out, with the red color disappearing. The coarseness of suffering is also like this. When entering the second Dhyana, the coarseness of suffering is extinguished, and joy increases; when exiting the second Dhyana and entering the first Dhyana, the coarseness of suffering is generated again, and joy disappears. Master Ji said: 'Coarseness refers to the inability to be competent that arises depending on what is relied upon.' It is only because the three consciousnesses (eye, ear, nose) of the first Dhyana still have joy that is not fully satisfied, and the coarseness has not been completely eliminated, because the three consciousnesses are in accordance with the root of suffering. Joy and the root of suffering are directly opposed. The 'severing' mentioned here refers to severing the coarseness, the attachment of outflows (afflictions), etc., on the root of suffering, not severing the seeds of the root of suffering and the root of suffering associated with consciousness, because these have already been severed before. If it is an unwholesome seed, it can be said that the first Dhyana has already severed it, because it exists simultaneously with consciousness. If it is a wholesome or neutral seed, an Arhat will still generate it. The second Dhyana with outflows can subdue the coarseness of suffering, because it has outflows. The second Dhyana without outflows can sever the coarseness, because it has joy without outflows. Therefore, those who do not regress do not have this situation. When entering the first Dhyana, coarseness will regenerate. Seventh, explaining the gate of dissolving movement. Master Jing said: 'Yes, this text explains that seeking and investigation (尋伺, thinking and contemplating) exist in the fundamental ground.' Therefore, the treatise asks: 'If seeking and investigation, etc., in the contemplation, etc., of the first Dhyana, can all benefit the excellent Samadhi (三摩地, meditative concentration) and can also embrace the meditative absorption of their own ground, making it pure, why does the World Honored One say that seeking and investigation are movement?' However, it is traditionally said in the West that seeking and investigation only exist in the ground of expedience. Eighth, explaining the upper branches. Question: Why are the four branches of the second Dhyana superior to the five branches of the first Dhyana, and even the four branches of the fourth Dhyana superior to the five branches of the third Dhyana? Answer: There are three reasons. First, what is to be treated and what can treat it. The seeking and investigation of the first Dhyana can treat it, and desires and evils are what is to be treated. The inner purity, etc., in the second Dhyana can treat it, and seeking and investigation are what is to be treated. In the third Dhyana, equanimity, mindfulness, and clear comprehension are what can treat it, and joy is what is to be treated, etc. Therefore, it can be known that the upper Dhyanas are superior. The seeking and investigation of the first Dhyana are the antidote, and relative to the second Dhyana, they are what is to be treated. Even the joy of the third Dhyana is...

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利益。望第四禪即為所治。以此故知上勝下劣。證得勝利者。諸地利益亦上勝下劣。所證得者。明一心體亦下劣上勝。言五支所攝隨應者。舉多兼少故。但言五支也。第九解差別門中。說第二定體圓滿勝初定。第三則約利益支滿勝於第二。第四則約離染清凈故勝第三。上來正抉擇三摩呬多地有五大段中。前四已訖。自下第五以六門還雜決釋。初明四種修定。先舉數列名。后約人建立。于中初明依人四立四修定。后隨難重辨。景師等云。此修定四諸論並明。然辨所修非無小異。今此文中復舉四種行人別四修。余所無文。唯瑜伽有。初苦速通已見諦者。此利根人更不求利根。但未得根本現樂。依未來禪得初二畢竟。但求根本禪現樂而修習定。若遲鈍根貪求勝根。以無求彼根本現法之樂。是故不說。二異生未得行跡已得有情緣無量已離欲者。此人雖復可求現法樂。而樂求未來生處。故修天眼見未來事。是故偏說。三樂遲通已得行跡已見諦者。鈍根羅漢諸事已滿。但求轉根故修第三分別慧者。即是世間聞思修證。四樂速通已得行跡已見諦者。此利根那含人。已得根本四禪更無所作。唯求漏盡羅漢果。隨下難重辨。於四人中初后易解。中二少難論家重辨。此中乃至智見清凈。此凡夫人已伏欲界修惑。得根本禪現法樂。修四無量修

生死智通。遍觀察未來故。言若已證得生死智通是名知見。言若樂遲通行跡轉時乃至當起正智者。景雲。此明羅漢欲求轉根修分別慧定。爾時尋伺受想起于愛見。愛見為本。發業招生。即觀苦集。欲求離出即觀于滅。如是數數起聞慧修修分別慧。轉得利根數觀四諦。修分別慧住當正念。是無間道。當起正知是解脫。無學轉根有九無礙九解脫。方轉成利。此準小乘故作此說。泰云。由軟根故。復于欲界起善根法欲受想尋思聞慧等。名利根分別慧。基云。此鈍根故。于欲界善法受想尋思。住正念正知分別慧也。即求利根而恐退法。受謂受數領納義。增受欲法樂等。謂取像諸法境界。尋思者即受想俱尋伺也。於此中起正念想變失念故。當起正知生分別慧。第二明靜慮離欲有六。如對法第六有十種。開合不同。第三解靜慮四種異名。何故名三摩地乃至任持心故者。泰云。梵音三摩地此云等持。于本識所現事前後相似名同分為同分。為定心本境所緣所知。定心相分有一切影像境起。緣此境時離沉浮住平等持。心住一境名等持。景雲。定緣相分影像似彼本質。名為同分。第四明退緣有十。馬勝者則舊俱舍云黑齒比丘名阿輪。實應言阿濕縛。此云馬。伐多此云勝。與梵王論義比丘也。獲敬養故退如提婆達多者。天授利根何故退耶。泰

【現代漢語翻譯】 現代漢語譯本 『生死智通』（能夠了解生死之智慧神通），因為能夠普遍觀察未來。如果說已經證得生死智通，這就被稱為『知見』。如果說樂於緩慢修行，行跡轉變之時，乃至應當生起正智的人。《景雲》中說，這說明阿羅漢想要轉變根器，修習分別慧定。這時，尋伺、受、想，生起于愛見，以愛見為根本，發起業力，招感果報。因此觀察苦集，想要脫離，就觀察滅。像這樣多次生起聞慧，修習分別慧，轉而獲得利根，多次觀察四諦，修習分別慧，安住于正念，這是無間道。應當生起正知，這是解脫。無學轉根有九無礙解和九解脫，才能轉變成利根。這是根據小乘的觀點所作的說明。泰法師說，因為根器軟弱，又在欲界生起善根法，如欲、受、想、尋思、聞慧等，稱為利根分別慧。基法師說，這是因為根器遲鈍，對於欲界的善法，受、想、尋思，安住于正念正知，分別慧。因此尋求利根，但又恐怕退失。受，指的是領納的意義，增加領納慾望的法樂等。取像，指的是取像諸法境界。尋思，指的是受想俱時的尋伺。於此之中生起正念，想變失念，所以應當生起正知，生起分別慧。第二部分說明靜慮離欲有六種。如《對法》第六中有十種，開合不同。第三部分解釋靜慮的四種異名。為什麼名為三摩地，乃至任持心呢？泰法師說，梵語『三摩地』，這裡翻譯為『等持』。對於本識所顯現的事物，前後相似，名為同分，作為定心的根本境界，所緣所知。定心的相分有一切影像境生起，緣此境界時，遠離沉沒和浮動，安住于平等持，心住於一境，名為等持。《景雲》中說，定緣相分影像，類似那個本質，名為同分。第四部分說明退緣有十種。馬勝者，舊《俱舍論》中說的是黑齒比丘，名為阿輪，實際上應該說阿濕縛（Aśvavata），這裡翻譯為馬，伐多（vata），這裡翻譯為勝，是與梵天論義的比丘。因為獲得尊敬供養而退失，如同提婆達多（Devadatta）一樣。天授是利根，為什麼會退失呢？泰法師說：

【English Translation】 English version 'The wisdom and knowledge of birth and death' (being able to understand the wisdom and supernatural powers of birth and death), because it can universally observe the future. If it is said that one has already attained the wisdom and knowledge of birth and death, this is called 'knowledge and vision'. If it is said that one is happy to practice slowly, when the traces of practice change, and even when one should generate correct wisdom, the Jingyun says, this explains that an Arhat wants to transform his faculties and practice discriminative wisdom concentration. At this time, seeking, contemplating, receiving, and thinking arise from love and attachment, taking love and attachment as the root, initiating karma, and inviting retribution. Therefore, observe suffering and accumulation, and if you want to escape, observe cessation. Like this, repeatedly generate hearing wisdom, practice discriminative wisdom, and transform to obtain sharp faculties, repeatedly observe the Four Noble Truths, practice discriminative wisdom, and abide in right mindfulness, this is the uninterrupted path. One should generate correct knowledge, this is liberation. A non-learner who transforms his faculties has nine unobstructed liberations and nine liberations, in order to transform into sharp faculties. This is based on the viewpoint of the Hinayana and is made as an explanation. Master Tai said, because the faculties are weak, one again generates good root dharmas in the desire realm, such as desire, reception, thought, seeking, hearing wisdom, etc., which are called sharp faculty discriminative wisdom. Master Ji said, this is because the faculties are dull, and for the good dharmas of the desire realm, reception, thought, seeking, abide in right mindfulness and right knowledge, discriminative wisdom. Therefore, one seeks sharp faculties, but is afraid of losing the Dharma. Reception refers to the meaning of receiving and accepting, increasing the reception of the Dharma of desire and pleasure, etc. Taking the image refers to taking the image of the realm of all dharmas. Seeking refers to the seeking and contemplating at the same time as reception and thought. In this, generate right mindfulness, and if thought changes and mindfulness is lost, then one should generate right knowledge and generate discriminative wisdom. The second part explains that there are six kinds of meditative concentration that are free from desire. As in the sixth of the Abhidharma, there are ten kinds, with different openings and closings. The third part explains the four different names of meditative concentration. Why is it called Samadhi, and even uphold the mind? Master Tai said, the Sanskrit word 'Samadhi', here translated as 'equal holding'. For the things manifested by the basic consciousness, the front and back are similar, called the same division, as the fundamental realm of the concentrated mind, the object of focus and knowledge. The image division of the concentrated mind has all the images of the realm arising, and when focusing on this realm, one is far from sinking and floating, and abides in equal holding, and the mind abides in one realm, called equal holding. The Jingyun says, the image of the concentrated mind is similar to that essence, called the same division. The fourth part explains that there are ten kinds of causes for regression. The one who was victorious over the horse, the old Kosa Sastra says that the black-toothed Bhikkhu was named Aruna, but in reality it should be said Asvavata, here translated as horse, Vata, here translated as victorious, is the Bhikkhu who argued with Brahma. Because he received respect and offerings, he regressed, like Devadatta. Heavenly gift is a sharp faculty, why would he regress? Master Tai said:

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云。見行未必利愛行未必鈍。是故不可以見愛行判利鈍。何以得知有此道理。準廣論云。若利根人依空三昧得入見道。若鈍根人依無愿三昧入于見道。而發慧論云。愛行人入見道中。或有成就過去空三昧。見行入見道中。於過去世或有成就無愿三昧。以此將證愛行見行有六種。測光等云。以約聖人說不動不退。若約異生。雖是利根而有退者。是故天授雖是利根而有退者。是故天授雖不動性而有退定。或有壽盡至退沒下生者。如生梵天。有不動業牽引本識名言種子。二十劫中功能增長假合命根。二十劫滿名為壽盡。能引業勢亦盡。名為業盡。又有感彼宮殿衣服等業名福。二十劫滿即名福盡。由三種盡退生欲界。第五明進退速遲。即有四人。初人以煩惱下品故多念艱辛方乃退定。善法下品故多念艱辛方乃入定。中二可知。第四人者如廣論說。天授速退速入。第六明定間雜不間雜。景雲。言已離欲至而轉者。散心與定心間雜而轉。或於一時不間雜若遇聲緣從定而起者。初念耳識在定聞聲。當時意識仍未出定。言與定相應至能取此聲者。在定聞聲自是耳識。意識在定。若緣定境不取此聲。若不爾者已下反難外人。若言在定耳識不能聞聲。故言若不爾者。言於此音聲不領受故不應出定者。在定耳識若不領受于聲。不應由聲而出於

【現代漢語翻譯】 現代漢語譯本 云：見行（通過觀察事物本質而修行）未必是利根，愛行（通過慈愛和奉獻而修行）未必是鈍根。因此，不能以見行或愛行來判斷根性的利鈍。如何得知有這樣的道理呢？依據《廣論》所說，利根之人依靠空三昧（對空性的專注）得以進入見道（證悟的第一階段），而鈍根之人則依靠無愿三昧（對無慾的專注）進入見道。《發慧論》則說，愛行之人在進入見道時，或許成就了過去世的空三昧；見行之人在進入見道時，或許在過去世成就了無愿三昧。由此可以證明愛行和見行有六種情況。測光等人說，這是針對聖人而言，他們不會動搖或退轉。如果是針對凡夫，即使是利根也可能退轉。因此，天授（Devadatta，人名）雖然是利根，但也有退轉的情況。所以，天授雖然具有不動的性質，但也會從禪定中退轉。或者有些人壽命終結，以至於退沒而下生，例如生於梵天（Brahmaloka，色界天的最高層）。有不動的業力牽引著本識（alaya-vijñana，阿賴耶識）中的名言種子（種子），在二十劫（kalpa，極長的時間單位）中，其功能增長，暫時結合命根。二十劫期滿，稱為壽命終結。能引發業力的勢力也耗盡，稱為業盡。還有感受到宮殿、衣服等業力，稱為福報。二十劫期滿，就稱為福盡。由於這三種耗盡，而退生到欲界（Kāmadhātu，六道輪迴的最低層）。第五點說明進退的快慢，即有四種人。第一種人因為煩惱是下品，所以需要多次憶念和艱辛努力才能從禪定中退轉；因為善法是下品，所以需要多次憶念和艱辛努力才能進入禪定。中間兩種情況可以類推得知。第四種人就像《廣論》所說，天授退轉和進入禪定都很快。第六點說明禪定是間雜還是不間雜。景雲說，『已經離欲而轉』，指的是散亂心和禪定心間雜而轉。或者在某一時刻不間雜，如果遇到聲音的因緣而從禪定中起身，那麼最初一念的耳識是在禪定中聽到聲音，當時意識仍然沒有出定。『與禪定相應，能夠獲取此聲音』，指的是在禪定中聽到聲音，這自然是耳識的作用，而意識仍然在禪定中。如果緣于禪定的境界，就不會獲取這個聲音。如果不是這樣，下面就反駁外人的觀點。如果說在禪定中耳識不能聽到聲音，所以說『如果不是這樣』。『對於這個聲音不領受，所以不應該出定』，指的是在禪定中耳識如果不領受聲音，就不應該因為聲音而出於禪定。

【English Translation】 English version It is said: Those who practice through observation (seeing-practice) are not necessarily sharp, and those who practice through love (loving-practice) are not necessarily dull. Therefore, one cannot judge sharpness or dullness based on seeing-practice or loving-practice. How can we know that there is such a principle? According to the Lamrim (Comprehensive Treatise on the Stages of the Path to Enlightenment), sharp individuals can enter the Path of Seeing (the first stage of enlightenment) by relying on the emptiness samadhi (concentration on emptiness), while dull individuals enter the Path of Seeing by relying on the wishlessness samadhi (concentration on desirelessness). The Treatise on Developing Wisdom says that those who practice through love may have achieved emptiness samadhi in the past when entering the Path of Seeing; those who practice through observation may have achieved wishlessness samadhi in the past. This proves that there are six types of loving-practice and seeing-practice. Ceguang and others say that this is in reference to sages, who do not waver or regress. If it is in reference to ordinary beings, even sharp ones may regress. Therefore, Devadatta (a person's name), although sharp, also regressed. So, although Devadatta has an unmoving nature, he can also regress from samadhi. Or some may reach the end of their lifespan, to the point of falling and being reborn in a lower realm, such as being born in the Brahma Heaven (Brahmaloka, the highest level of the Form Realm). There is the karma of immovability that draws the seeds of names and forms in the alaya-vijñana (storehouse consciousness), and its function increases for twenty kalpas (an extremely long unit of time), temporarily combining with the life force. When twenty kalpas are completed, it is called the end of lifespan. The power that can trigger karma is also exhausted, called the exhaustion of karma. There is also the karma of experiencing palaces, clothing, etc., called merit. When twenty kalpas are completed, it is called the exhaustion of merit. Due to these three exhaustions, one regresses and is reborn in the Desire Realm (Kāmadhātu, the lowest level of the six realms of reincarnation). The fifth point explains the speed of progress and regression, that is, there are four types of people. The first type of person needs to remember and strive arduously many times to regress from samadhi because their afflictions are of inferior quality; they need to remember and strive arduously many times to enter samadhi because their virtuous qualities are of inferior quality. The middle two situations can be inferred. The fourth type of person, as the Lamrim says, Devadatta regresses and enters samadhi quickly. The sixth point explains whether samadhi is mixed or unmixed. Jingyun says, 'Having already departed from desire and turning,' refers to the mind turning with scattered thoughts and samadhi mixed together. Or at a certain moment, it is unmixed. If one encounters the condition of sound and arises from samadhi, then the initial thought of the ear consciousness hears the sound in samadhi, and at that time the consciousness has not yet emerged from samadhi. 'Corresponding to samadhi, being able to grasp this sound,' refers to hearing the sound in samadhi, which is naturally the function of the ear consciousness, while the consciousness is still in samadhi. If one is focused on the state of samadhi, one will not grasp this sound. If it is not like this, then the following refutes the views of outsiders. If it is said that the ear consciousness cannot hear the sound in samadhi, therefore it is said 'if it is not like this'. 'Not receiving this sound, therefore one should not emerge from samadhi,' refers to if the ear consciousness does not receive the sound in samadhi, one should not emerge from samadhi because of the sound.

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定住。由聞聲故出于定。非彼耳識取聲之時則出於定。非彼耳識取聲之時則出於定。故言非取聲時則便出定。領受聲已若有希望后時方出者。在定耳識領受聲已。若有尋求此是何聲有此希望方名出定。若其在定。雖聞外聲意不出定。如佛菩薩。是則耳識一念聞聲則滅。但有率爾。無尋求及與決定。問意識相續雖聞聲而不出定。儻其外聲相續而至。在定耳識相續生耶。若相續者云何論云五識一念不相續耶。為有斯妨。直言法爾五識率爾之心。一念則滅。設有外聲相續而至。耳識不得相續而生。問在定聞聲。意識出定尋求彼聲。必是無記。何從定出。欲界但許方便善心及善得善心為出定心。答三藏云。大乘宗中許有此義。不可持小論以為妨難。泰云。有人已得九無礙九解脫道離欲。從定起已。住勝進道定中。或於一時彼定與散心作意而轉。或於一時唯定相續不與散心相雜起。則于定中遇聲緣故從定起。此總舉大宗。不言則出定在定時與定相應。意識同時余耳識生。獨一耳識緣于外聲。非則彼定相應意識能取此聲。以此文證意識不必與五識同取五塵。餘部小乘雲。定中耳識不生。由聲導故。即便出定起耳識聞聲。今破云。若不在定耳識聞聲。若爾者于音聲不領受故。不應為聲逼故出定。餘部又言。耳意二識不併故。耳識聞聲

【現代漢語翻譯】 現代漢語譯本： 專注的狀態。因為聽聞聲音的緣故而離開禪定。不是在耳朵的識別（耳識）獲取聲音的時候就離開禪定。不是在耳朵的識別獲取聲音的時候就離開禪定，所以說不是在獲取聲音的時候就離開禪定。領受聲音之後如果希望之後再離開禪定，那麼在禪定中的耳識領受聲音之後，如果尋求這是什麼聲音，有這樣的希望才叫做離開禪定。如果他在禪定中，即使聽到外面的聲音，意識也不會離開禪定，就像佛和菩薩一樣。這樣的話，耳識一念之間聽到聲音就消失了，只有快速的反應，沒有尋求和決定。問：意識相續不斷，即使聽到聲音也不會離開禪定。如果外面的聲音相續不斷地傳來，在禪定中的耳識會相續不斷地產生嗎？如果相續不斷，為什麼說五識一念之間不會相續不斷呢？爲了避免這種妨礙，直接說五識快速生起的心念，一念之間就消失了。即使有外面的聲音相續不斷地傳來，耳識也不會相續不斷地產生。問：在禪定中聽到聲音，意識離開禪定去尋求那個聲音，一定是無記的（不善不惡），怎麼能從禪定中離開呢？欲界只允許方便善心和善得善心作為離開禪定的心。答：三藏說，大乘宗派中允許有這種說法，不能用小乘的論點來妨礙。泰法師說，有人已經獲得了九無礙九解脫道，離開了慾望，從禪定中起來之後，住在勝進道（更殊勝的修行道路）的禪定中。或者在某個時候，那個禪定與散亂心（不專注的心）的作意（心理活動）一起運轉，或者在某個時候，只有禪定相續不斷，不與散亂心相混合而生起。那麼在禪定中遇到聲音的因緣，就從禪定中起來。這總的來說是大乘宗派的觀點，沒有說離開禪定的時候，在禪定的時候與禪定相應的意識同時，其餘的耳識產生，只有耳識緣于外面的聲音。不是與禪定相應的意識能夠獲取這個聲音。用這段文字證明意識不一定與五識同時獲取五塵（色聲香味觸）。其餘部派的小乘說，禪定中耳識不產生，因為聲音的引導，就立即離開禪定，產生耳識聽聞聲音。現在反駁說，如果不在禪定中耳識聽聞聲音，如果是這樣，因為對聲音沒有領受，不應該因為聲音的逼迫而離開禪定。其餘部派又說，耳朵的識別和意識不能同時並存，所以耳識聽聞聲音。

【English Translation】 English version: Staying in concentration. Because of hearing a sound, one exits concentration. It is not that when the ear consciousness (ear-vijñāna) perceives a sound, one exits concentration. It is not that when the ear consciousness perceives a sound, one exits concentration, therefore it is said that one does not exit concentration at the time of perceiving the sound. After receiving the sound, if there is a hope to exit concentration later, then after the ear consciousness in concentration receives the sound, if one seeks what this sound is, having this hope is called exiting concentration. If one is in concentration, even if one hears external sounds, the consciousness will not exit concentration, like Buddhas and Bodhisattvas. In that case, the ear consciousness vanishes in a single moment of hearing a sound, there is only a quick reaction, without seeking or deciding. Question: Although the consciousness continues, one does not exit concentration even when hearing a sound. If external sounds continue to arrive, will the ear consciousness in concentration continue to arise? If it continues, why does the treatise say that the five consciousnesses do not continue in a single moment? To avoid this obstacle, it is directly said that the mind of the five consciousnesses that arises quickly vanishes in a single moment. Even if external sounds continue to arrive, the ear consciousness will not continue to arise. Question: Hearing a sound in concentration, the consciousness exits concentration to seek that sound, it must be neutral (neither good nor bad), how can one exit concentration? The desire realm only allows expedient wholesome mind and well-obtained wholesome mind as the mind for exiting concentration. Answer: The Tripiṭaka says that this meaning is allowed in the Mahāyāna school, one cannot use the arguments of the smaller treatises to obstruct it. Master Tai said that someone has already obtained the nine unobstructed and nine liberation paths, left desire, and after rising from concentration, dwells in the superior progress path (a more superior path of practice) of concentration. Or at some time, that concentration operates together with the attention (mental activity) of the distracted mind (unfocused mind), or at some time, only concentration continues, not mixing with the distracted mind to arise. Then, encountering the condition of sound in concentration, one rises from concentration. This is generally speaking the view of the Mahāyāna school, it does not say that at the time of exiting concentration, the consciousness corresponding to concentration at the time of concentration is simultaneous, the remaining ear consciousness arises, only the ear consciousness is conditioned by the external sound. It is not that the consciousness corresponding to concentration can grasp this sound. Use this passage to prove that the consciousness does not necessarily grasp the five objects of sense (form, sound, smell, taste, touch) simultaneously with the five consciousnesses. The smaller vehicles of other schools say that the ear consciousness does not arise in concentration, because of the guidance of the sound, one immediately exits concentration and the ear consciousness arises to hear the sound. Now it is refuted that if the ear consciousness hears the sound not in concentration, if that is the case, because there is no reception of the sound, one should not exit concentration because of the pressure of the sound. Other schools also say that the ear's recognition and consciousness cannot coexist, so the ear consciousness hears the sound.

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時意識已出定。故今破云非取聲時則便出定。則于定中耳識領之。基云。謂通凡夫及聖者。得九無間解脫道已。住勝進道中。或於一時其勝進道心與散心相雜而起。此散心或色界系。聞慧等攝故。不然是欲界聞思慧等。或於一時以純定心住勝進道。非無間解脫道住勝進道中。若遇外強盛聲緣。從定起耳識緣之。與定心第六識俱時轉。此是唯耳識緣。無第六識與耳識同緣一境。故論云非即彼定相應意識能取此聲。此義意言。定中聞聲從定起耳緣。與意識俱轉。然意不與耳識同緣一境。故言非定相應意識能取此聲。問如解深密經云。若眼識等隨一識起時必與意識俱轉。此如何耳識獨起意不同緣。釋曰。彼經據散心中五識一起時恒常俱語必有意識故。問若爾。對法第七如何言以在定中五識無。故釋曰。彼論據無五識定語。又據若任運境定中五識則不起故。若增上新境現在前故。如此文定中有耳識。大義但有此一解。又言。定中一向無五識者非也。問如散心準定心二有五識者與意識同緣不。答不也。以取明瞭境必現量故。若有別緣者則違集量論等五識同時意識是現量過量過。以散心位識不堅。五識不起則已。若起必同時。不同定中聞強盛境故耳識能緣。意識堅住一境故不與同緣。備等述西方二解。一云。爾時耳識無同緣意識。

【現代漢語翻譯】 現代漢語譯本 這時，意識已經出定了。所以現在破斥說，如果取聲時就立即出定，那麼在定中耳朵的意識就領納了聲音。窺基（Kuiji）說：『這是指包括凡夫和聖者，在獲得九無間解脫道（Nine Uninterrupted Paths of Liberation）之後，住在勝進道（Path of Further Progress）中。或者在某個時候，他的勝進道心與散亂心相雜而起。這種散亂心或者被聞慧（Śruta-mayā prajñā）、思慧（Cintā-mayā prajñā）等所攝持。不然就是欲界的聞思慧等。或者在某個時候，以純粹的定心住在勝進道中，而不是無間解脫道。住在勝進道中，如果遇到外界強烈的聲緣，就從定中生起耳識來緣取它，與定心的第六識同時運轉。這只是耳識單獨緣取，沒有第六識與耳識同時緣取同一個境。所以《瑜伽師地論》（Yogācārabhūmi-śāstra）說，不是與那個定相應的意識能夠取到這個聲音。』這個意思說，在定中聽到聲音，是從定中生起耳識來緣取，與意識同時運轉。然而意識不與耳識同時緣取同一個境，所以說不是與定相應的意識能夠取到這個聲音。 問：如《解深密經》（Saṃdhinirmocana Sūtra）說，如果眼識等任何一個識生起時，必定與意識同時運轉。這如何解釋耳識單獨生起而意識不同時緣取呢？ 答：那部經是根據散亂心中五識一起生起時，總是同時而語，必定有意識的緣故。 問：如果這樣，《對法論》（Abhidharma）第七卷如何說在定中沒有五識呢？ 答：那部論是根據沒有五識的定來說的，又是根據如果任運的境，定中五識就不生起的緣故。如果是增上的新境現在前，就像這段經文所說，定中有耳識。大義只有這一種解釋。又說，定中一向沒有五識是不對的。 問：如果散亂心準照定心，二者都有五識，那麼五識與意識同時緣取嗎？ 答：不是的。因為取明瞭境必定是現量（Pratyakṣa）。如果有別的緣取，就違背了《集量論》（Pramāṇasamuccaya）等所說的五識同時意識是現量、過量（Atikrānta-pramāṇa）的過失。因為在散亂心位，識不堅固，五識不生起就算了。如果生起必定是同時的，不同於定中聽到強盛的境，所以耳識能夠緣取，意識堅住於一個境，所以不同時緣取。備等敘述西方二種解釋。一種說法是：『那時，耳識沒有同時緣取的意識。』

【English Translation】 English version At this time, the consciousness has already emerged from Samadhi (Samādhi). Therefore, the refutation now states that if the sound is perceived, one immediately exits Samadhi. Thus, within Samadhi, the ear consciousness apprehends the sound. Kuiji (Kuiji) says: 'This refers to both ordinary beings and sages who, after attaining the Nine Uninterrupted Paths of Liberation (Nine Uninterrupted Paths of Liberation), dwell in the Path of Further Progress (Path of Further Progress). Or at some point, their mind on the Path of Further Progress arises mixed with a distracted mind. This distracted mind is either encompassed by Śruta-mayā prajñā (Śruta-mayā prajñā), Cintā-mayā prajñā (Cintā-mayā prajñā), etc. Otherwise, it is the Śruta-mayā prajñā and Cintā-mayā prajñā of the desire realm. Or at some point, they dwell in the Path of Further Progress with a pure Samadhi mind, not in the Uninterrupted Path of Liberation. Dwelling in the Path of Further Progress, if they encounter a strong external sound condition, the ear consciousness arises from Samadhi to apprehend it, operating simultaneously with the sixth consciousness of the Samadhi mind. This is only the ear consciousness apprehending alone, without the sixth consciousness simultaneously apprehending the same object with the ear consciousness. Therefore, the Yogācārabhūmi-śāstra (Yogācārabhūmi-śāstra) says that it is not the consciousness corresponding to that Samadhi that can apprehend this sound.' This means that hearing a sound in Samadhi arises from the ear consciousness apprehending it, operating simultaneously with the consciousness. However, the consciousness does not simultaneously apprehend the same object with the ear consciousness, so it is said that it is not the consciousness corresponding to Samadhi that can apprehend this sound. Question: As the Saṃdhinirmocana Sūtra (Saṃdhinirmocana Sūtra) says, if any one of the eye consciousnesses, etc., arises, it must operate simultaneously with the consciousness. How is it explained that the ear consciousness arises alone while the consciousness does not simultaneously apprehend? Answer: That sutra is based on the fact that when the five consciousnesses arise together in a distracted mind, they always speak simultaneously, and there must be consciousness. Question: If so, how does the seventh volume of the Abhidharma (Abhidharma) say that there are no five consciousnesses in Samadhi? Answer: That treatise is based on the Samadhi without the five consciousnesses, and it is also based on the fact that if it is a naturally occurring object, the five consciousnesses do not arise in Samadhi. If it is an enhanced new object that appears, as this passage says, there is ear consciousness in Samadhi. The great meaning is only this one explanation. Also, it is incorrect to say that there are no five consciousnesses in Samadhi at all. Question: If the distracted mind is based on the Samadhi mind, and both have five consciousnesses, do the five consciousnesses and the consciousness simultaneously apprehend? Answer: No. Because apprehending a clear object must be Pratyakṣa (Pratyakṣa). If there is another apprehension, it violates the fault of the Pramāṇasamuccaya (Pramāṇasamuccaya) and others saying that the simultaneous consciousness of the five consciousnesses is the fault of Pratyakṣa and Atikrānta-pramāṇa (Atikrānta-pramāṇa). Because in the distracted mind state, the consciousness is not firm, it is fine if the five consciousnesses do not arise. If they arise, they must be simultaneous, unlike hearing a strong object in Samadhi, so the ear consciousness can apprehend, and the consciousness firmly dwells on one object, so they do not simultaneously apprehend. Bei (Bei) and others describe two Western interpretations. One says: 'At that time, the ear consciousness does not have a simultaneously apprehending consciousness.'

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意識不移前定境故。但由耳識聞聲引彼意識次念出定。一云。爾時意識正緣定境。兼亦緣聲。今謂五識亦與意識同緣一境。

非三摩呬多地

抉擇分有十二大段之中是第四段。于中初結前生后。次正抉擇后余不復現。就正抉擇中初明十二種名不定地。后明十二種修為能對除。初中景雲。前六體是不定。后六隨義以明不定。或未圓滿故名不定地。謂未證得方便究竟作意者。已得未至定中前五作意未得第六。名不定。或雜染故名不定地至多生愛味者。謂根本地四分定中。退分凈定與愛相出入故名不定地。或不清凈故名不定地謂未永害煩惱隨眠者。凡夫伏結得定。以不清凈故名不定也。泰云。言或闕輕安名不定地謂欲心心法者。輕安唯與定心相應。欲界散善心無輕安。唯十善俱轉。色無色界散心亦應爾。今解以本決俱云在欲界諸心心法。故不可例言上界亦爾。下明十二種修以為能治。如次治前十二所治。

有心地

是大段之第五也。初結上生下。次正抉擇。后余不復現。就正抉擇中先開五門。后依門解釋。于中分二。初辨世俗道理指如意地。謂未立賴耶已前。但五六識名依世俗。具立八識名依勝義。或依世俗門施設八識。名有體性。依勝義門八識一體。不相離故。二辨勝義理。于中初牒章許說。后

【現代漢語翻譯】 現代漢語譯本：意識不會因為之前已經確定了境界而轉移。只是因為耳識聽到了聲音，才引導那個意識隨後念及出定。一種說法是，那時意識正是緣于定境，也兼緣聲音。現在認為五識也和意識一樣，共同緣於一個境界。

非三摩呬多地（非等持地）：

《抉擇分》中有十二個大的段落，這是第四段。其中，首先總結前文，引出後文。然後正式抉擇，之後不再重複出現。在正式抉擇中，首先說明十二種名為不定地。然後說明十二種修為，作為能夠對治的方法。在前者中，景法師說，前六種情況是體性不定，后六種情況是根據意義來說明不定。或者因為沒有圓滿，所以名為不定地。指的是沒有證得方便究竟作意的人。已經得到了未至定，但前五種作意沒有得到第六種，名為不定。或者因為夾雜了染污，所以名為不定地，直到多生愛味的人。指的是在根本地的四分定中，退分凈定與愛相互出入，所以名為不定地。或者因為不清凈，所以名為不定地，指的是沒有永遠斷除煩惱隨眠的人。凡夫伏結而得到定，因為不清凈，所以名為不定地。泰法師說，或者缺少輕安，名為不定地，指的是欲界的心和心法。輕安只與定心相應，欲界的散善心沒有輕安，只有十善一起運轉。色界和無色界的散心也應該是這樣。現在解釋說，根據《抉擇分》都說是在欲界諸心心法，所以不能舉例說上界也是這樣。下面說明十二種修為，作為能夠對治的方法，依次對治前面的十二種所治。

有心地：

這是大的段落中的第五段。首先總結上文，引出下文。然後正式抉擇。之後不再重複出現。在正式抉擇中，先開啟五個門，然後根據門來解釋。其中分為兩部分。首先辨別世俗道理，指向如意地。指的是在沒有建立阿賴耶識之前，只有五六識名為依世俗。完全建立八識，名為依勝義。或者依據世俗門來施設八識，名為有體性。依據勝義門，八識一體，不相分離。其次辨別勝義理。其中首先依照章節允許說明，然後...

【English Translation】 English version: Consciousness does not shift because of a previously determined state. It is only because the ear-consciousness hears a sound that it guides that consciousness to subsequently think of emerging from samadhi (定, dhyana, meditation). One view is that at that time, consciousness is precisely focused on the state of samadhi, while also being secondarily focused on the sound. Now it is considered that the five consciousnesses also, like the consciousness, jointly focus on one state.

Non-Samāhita Ground (非三摩呬多地):

In the twelve major sections of the Vyavasthāna-pariccheda (抉擇分, Discrimination Section), this is the fourth section. Among them, first, it summarizes the preceding and introduces the following. Then, it formally discriminates, after which it does not appear again. Within the formal discrimination, first, it explains the twelve types of grounds called 'indefinite grounds'. Then, it explains the twelve types of practices as methods of counteracting. In the former, Dharma Master Jing says that the first six cases are indefinite in nature, and the latter six cases are explained as indefinite according to their meaning. Or, because they are not complete, they are called 'indefinite grounds'. This refers to those who have not attained the ultimate skillful means of attention. Having attained the anāgamya-dhyāna (未至定, preliminary concentration), but the first five types of attention have not attained the sixth, it is called 'indefinite'. Or, because they are mixed with defilements, they are called 'indefinite grounds', up to those who have much attachment to sensual pleasures. This refers to the mūla-bhūmi (根本地, fundamental ground) in the fourfold samadhi, where the declining pure samadhi and attachment mutually enter and exit, so it is called 'indefinite ground'. Or, because they are not pure, they are called 'indefinite grounds', referring to ordinary people who subdue afflictions and attain samadhi. Because it is not pure, it is called 'indefinite ground'. Dharma Master Tai says that lacking lightness and ease is called 'indefinite ground', referring to the minds and mental factors of the desire realm. Lightness and ease are only associated with the mind in samadhi. The scattered wholesome mind of the desire realm does not have lightness and ease, only the ten wholesome actions operate together. The scattered minds of the form and formless realms should also be like this. Now, the explanation is that, according to the Vyavasthāna-pariccheda, it is said that it is in the minds and mental factors of the desire realm, so it cannot be exemplified that the upper realms are also like this. Below, it explains the twelve types of practices as methods of counteracting, in order to counteract the preceding twelve types of objects to be counteracted.

Ground with Mind (有心地):

This is the fifth of the large sections. First, it summarizes the preceding and introduces the following. Then, it formally discriminates. After that, it does not appear again. In the formal discrimination, first, it opens five doors, and then explains according to the doors. Among them, it is divided into two parts. First, it distinguishes the worldly principle, pointing to the yathābhūta-bhūmi (如意地, as-it-is ground). This refers to before the establishment of the ālayavijñāna (阿賴耶識, storehouse consciousness), only the five or six consciousnesses are called dependent on the worldly. Fully establishing the eight consciousnesses is called dependent on the ultimate. Or, according to the worldly door, the eight consciousnesses are established, called having substance. According to the ultimate door, the eight consciousnesses are one body, not separate from each other. Second, it distinguishes the ultimate principle. Among them, first, according to the chapter, it is allowed to explain, and then...

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徴問別釋。別釋之中約勝義理以辨三門。初辨所依能依。先舉法喻以辨后總結之。前中泰云。七識次第者如第一末那意為第六依。依意起識名意識。識為第七為皆轉識者。以緣境起滅漏縛不定故也。今解亦可此據末那名意識。水浪喻者如楞伽及馬鳴論等。映象喻者如深密等。然此二喻如五十一說。以勝義諦故八識一體。如浪不離水。亦俗諦故八識各別。浪用殊故。如攝論師義以此文為證。次辨俱有門。于中初辨心意識。次辨俱有相。后釋已還結。初言此中諸識皆名心意識者。此就通門。八識皆有集起之義故得名心。思量名意了別名識。不解別名心意識。言不可知一類器境者。泰云。有二義。一理實而言。唸唸隨本識起滅。而一類相續相似。不同同內抑起滅可知。二眾人本識所現各別由如眾燈現明各別同在一處。一類差別難知。不同內報本識現前差別可知。末那名意執我我所等者。景雲。末那但計於我。無別行解計於我所。但計我時謂此之我是我家我義。名為我我。所亦可末那總計賴耶心王數以之為我。計心王邊義說計我。計數法邊義說我所。識論曰解。第四護法正義。言我我所無別所執。就辨俱有相中。初明識俱轉。次問答辨末那名義。后明受俱轉相。初云如是三種至八識俱轉者。此正辨俱轉多少。又一意識至不可思

議者。偏約意識。辨取境相。測云。不可定判五識俱起意識所緣必是六境。是故前云定中耳識緣聲。意識不緣聲。今準唯識此說非理。次辨末那名義。問若彼末那至云何建立者。問意。向前解意言與四惑相應思量我相是其意者。出世末那既無四惑。以無分別又不思量於我。云何名意。答名假施設不必如義者。景雲。答意。諸法立名但假施設。未必如名則有其義。由是義故出世末那雖非思量而得名意。又染末那有染思量。清凈末那有清凈思量。泰云。以能生意識假施設名意。不必如義有思量名意也。又對治彼遠離顛倒正思量故等者。景雲。此復重釋出世末那離顛倒故。正思量故亦得名意。言即此末那任持意識令分別轉是故說為意識所依者。此偏解染末那意義。泰云。對治起時對治彼末那遠離我見等顛倒故。與二十一法相應正思量為性。雖非思量我能思量無我。故亦得名意。任持無染意識今分別轉。若人空對治起遠離非理顛倒。既人空智未起時。人執末那常相續。故知初地法空對治未起時。法執末那常相續。以此證理。人無我無漏觀中遠離人執四惑。然與法執四惑相應。思量法我無人我染故亦名無染。然有法執所染。是有染。於二乘非染污無明。于菩薩是染無明。以與無明惑俱故。人空無漏。作人無我解故。是無漏。雖未

【現代漢語翻譯】 現代漢語譯本 議者（評論者）認為，偏執地侷限於意識，辨別並獲取外境的表象。他們推測說，不能斷定五識同時生起時，意識所緣的必定是六境（色、聲、香、味、觸、法）。因此，前面說在禪定中，耳識可以緣聲，而意識不緣聲。現在按照《唯識》的觀點，這種說法是不合理的。 接下來辨析末那（manas，意）的名稱和含義。問：如果那個末那…到…如何建立呢？這是提問。前面解釋意言與四惑（貪、嗔、癡、慢）相應，思量我相是其含義。那麼出世間的末那既然沒有四惑，又因為沒有分別，也不思量我，如何稱之為意呢？ 答：名稱是假立的，不必完全符合其含義。景師說，回答『意』，諸法立名只是假立的，未必像名稱那樣具有實際的含義。因為這個緣故，出世間的末那雖然不思量，也可以稱為意。而且，染污的末那有染污的思量，清凈的末那有清凈的思量。 泰師說，因為能夠產生意識，所以假立名為意，不必像其含義那樣具有思量。又，爲了對治它，遠離顛倒，進行正確的思量等等。景師說，這再次解釋了出世間的末那因為遠離顛倒，因為正確的思量，所以也可以稱為意。 說『即此末那任持意識，使之分別轉動，所以說它是意識所依』。這偏面地解釋了染污末那的意義。泰師說，在對治生起時，對治那個末那，遠離我見等顛倒，與二十一種法相應，以正確的思量為體性。雖然不思量我，但能思量無我，所以也可以稱為意。任持沒有染污的意識，現在分別轉動。 如果人空（pudgala-sunyata，人無我）的對治生起，遠離非理性的顛倒。既然人空智還沒有生起時，人執的末那常相續。所以知道初地法空（dharma-sunyata，法無我）的對治沒有生起時，法執的末那常相續。用這個來證明，在人無我的無漏觀中，遠離人執的四惑。然而與法執的四惑相應，思量法我，沒有人我的染污，所以也稱為沒有染污。然而有法執的染污，是有染污。對於二乘（sravaka-yana，聲聞乘和pratyeka-yana，緣覺乘）來說，不是染污的無明（avidya，無知），對於菩薩（bodhisattva，菩薩）來說，是染污的無明，因為它與無明惑一起。人空無漏，因為作人無我的理解，所以是無漏。雖然未…

【English Translation】 English version The debaters argue that they are narrowly confined to consciousness, distinguishing and acquiring the appearances of external objects. They speculate that it cannot be definitively determined that when the five consciousnesses arise simultaneously, what the consciousness cognizes must be the six objects (rupa, sabda, gandha, rasa, sparsa, dharma). Therefore, it was previously said that in samadhi, the ear consciousness can cognize sound, while the consciousness does not cognize sound. Now, according to the perspective of Vijnaptimatrata, this statement is unreasonable. Next, we analyze the name and meaning of Manas. Question: If that Manas... to... how is it established? This is a question. Earlier, it was explained that the meaning of 'mind' is that it is associated with the four afflictions (raga, dvesa, moha, mana), and that contemplating the self is its meaning. So, how can the supramundane Manas, since it has no four afflictions and no discrimination, nor does it contemplate the self, be called 'mind'? Answer: The name is provisionally established and does not necessarily fully conform to its meaning. Master Jing said, answering 'mind', the names of all dharmas are merely provisionally established and do not necessarily have the actual meaning as the name suggests. For this reason, the supramundane Manas, although it does not contemplate, can be called 'mind'. Moreover, the defiled Manas has defiled contemplation, and the pure Manas has pure contemplation. Master Tai said that because it can produce consciousness, it is provisionally named 'mind', and it does not necessarily have contemplation as its meaning. Furthermore, in order to counteract it, to stay away from perversion, to engage in correct contemplation, and so on. Master Jing said that this further explains that the supramundane Manas can also be called 'mind' because it is free from perversion and because of correct contemplation. It is said that 'this Manas sustains consciousness, causing it to discriminate and move, so it is said to be the basis of consciousness.' This one-sidedly explains the meaning of defiled Manas. Master Tai said that when the antidote arises, it counteracts that Manas, staying away from the perversion of self-view, etc., and is associated with twenty-one dharmas, with correct contemplation as its nature. Although it does not contemplate the self, it can contemplate the non-self, so it can also be called 'mind'. It sustains undefiled consciousness, which now discriminates and moves. If the antidote of pudgala-sunyata arises, it stays away from irrational perversion. Since the wisdom of pudgala-sunyata has not yet arisen, the Manas of self-grasping continues constantly. Therefore, it is known that when the antidote of dharma-sunyata of the first bhumi has not arisen, the Manas of dharma-grasping continues constantly. Using this to prove that in the non-leaking contemplation of pudgala-sunyata, the four afflictions of self-grasping are stayed away from. However, it is associated with the four afflictions of dharma-grasping, contemplating the dharma-self, without the defilement of the person-self, so it is also called undefiled. However, there is the defilement of dharma-grasping, which is defiled. For the Sravaka-yana and Pratyeka-yana, it is not defiled ignorance (avidya), but for the Bodhisattva, it is defiled ignorance, because it is together with the affliction of ignorance. Pudgala-sunyata is non-leaking, because it makes the understanding of pudgala-sunyata, so it is non-leaking. Although not yet...

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證法空然不別思量諸法有定性。故非法執。下明受俱轉相。言又諸轉識至俱有而轉者。或有六轉識並同生樂受。以三受解義竟。地喜受亦名為樂。言所餘三受思惟引發非是俱生者。六識三受多分待于作意引發。非任運生。下明染凈建立。景雲。此中廣辨末那有眾多義。余處分別不及此中。顯揚錄此處文總作一頌。彼處分別。一明與四煩惱任運恒行。不共無明者。不與余識相應。故名不共。如十八不共法不與二乘共故名為不共。又以恒行不同余識所起無明。故名不共。二明末那四惑與餘三性六識並起而不相違。三唯隱沒無記。四唯任運起。言當知諸餘分別所起隨眾緣力差別而轉者。五識久習起不用功名為任運。若由意識方便引生名不任運。意識通二。若對末那皆名分別。以彼別根境作意方生起故。末那唯從自種子。不待別根別境作別意故。五明世間治道不能損伏。已離欲者猶現行故。六明末那隨自生處則此地系。已離欲者此地煩惱現行不絕。下釋所以。以末那共唯種子所引故任運恒生。言非所對治至差別轉故者。明末那識不同所治六識。要待根境作意緣力方生。亦不同彼能治聖道要待見真如境解力方起。由此道理世間治道若起不起此惑恒行。七明聖道起時相違不起。有學聖道起此惑不起。出聖道已此惑還起者。對法亦言

【現代漢語翻譯】 現代漢語譯本 證悟空性，則萬法並非截然不同，若思量諸法有其固定不變的自性，這便是對非法的執著。下面闡述受（vedanā）與轉識（vijñāna）共同運作的方式。經文說，『又諸轉識』乃至『俱有而轉者』，意指有時六個轉識同時生起樂受（sukha）。至此，對三種感受的解釋完畢。地喜受（dhyāna-prīti-vedanā）也可稱為樂受。經文說，『所餘三受思惟引發非是俱生者』，意指六識中的三種感受，大多需要通過作意（manaskāra）引發，並非自然而然產生。下面闡述染污和清凈的建立。 景雲（Jingyun，人名）說，此處廣泛辨析末那識（manas-vijñāna）的眾多含義，其他地方的分別闡述不如此處詳盡。《顯揚錄（Xianyang Lu）》將此處的經文總結為一個偈頌，而彼處則分別闡述：一、闡明末那識與四種煩惱（kleśa）任運（anābhoga）恒常相伴，不共無明（avidyā），即不與其他識相應，因此稱為『不共』。如同十八不共法（aṣṭādaśa āveṇikā dharmāḥ）不與二乘（śrāvaka-yāna and pratyekabuddha-yāna）共通，故稱為『不共』。又因為恒常相伴不同於其他識所生起的無明，故稱為『不共』。二、闡明末那識的四種惑（四煩惱）與其餘三性（善、惡、無記）的六識同時生起，並不互相違背。三、末那識唯是隱沒無記（nivṛtāvyākṛta）。四、末那識唯是任運生起。 經文說，『當知諸餘分別所起隨眾緣力差別而轉者』，意指五識（pañca-vijñāna）通過長久練習而生起，無需特別努力，這稱為『任運』。如果由意識（mano-vijñāna）方便引導而生起，則稱為『不任運』。意識通於二者。若相對於末那識，都可稱為『分別』，因為意識需要憑藉不同的根（indriya）境（viṣaya）作意才能生起。末那識只從自身的種子（bīja）生起，不依賴於不同的根和境而產生不同的作意。五、闡明世間的治理方法不能損伏末那識，即使已離欲者（vītarāga）仍然會顯現末那識的活動。六、闡明末那識隨著自身所生的處所而與該地相關聯，即使已離欲者，此地的煩惱仍然會持續顯現。下面解釋原因：因為末那識僅僅由種子所引導，所以任運恒常生起。 經文說，『非所對治至差別轉故者』，闡明末那識不同於所要對治的六識，六識需要憑藉根、境、作意的緣力才能生起，也不同於能對治的聖道（ārya-mārga），聖道需要憑藉見真如（tathatā）之境的理解力才能生起。由於這個道理，世間的治理方法無論起作用與否，此惑（末那識）都會恒常活動。七、闡明聖道生起時，末那識與之相違而不生起。有學（śaikṣa）的聖道生起時，此惑不生起；出聖道后，此惑又會生起。《對法（Abhidharma）》也這樣說。

【English Translation】 English version Realizing emptiness, all dharmas are not fundamentally different. If one contemplates that dharmas have a fixed and unchanging nature, this is clinging to what is not dharma. The following explains how feeling (vedanā) and consciousness (vijñāna) operate together. The text says, 'Moreover, the various transforming consciousnesses' up to 'arise together and transform,' meaning that sometimes the six transforming consciousnesses simultaneously arise with pleasant feeling (sukha). Thus, the explanation of the three kinds of feeling is complete. The joy experienced in dhyāna (dhyāna-prīti-vedanā) can also be called pleasant feeling. The text says, 'The remaining three kinds of feeling are induced by thought and are not co-arisen,' meaning that the three kinds of feeling in the six consciousnesses mostly need to be induced through attention (manaskāra) and do not arise naturally. The following explains the establishment of defilement and purity. Jingyun (a name) says that this passage extensively analyzes the numerous meanings of manas-consciousness (manas-vijñāna), and the explanations in other places are not as detailed as here. The Xianyang Lu summarizes the text here into a single verse, while that place explains it separately: First, it clarifies that manas-consciousness is constantly accompanied by the four afflictions (kleśa) through effortless activity (anābhoga), and is not shared with ignorance (avidyā), meaning that it does not correspond with other consciousnesses, so it is called 'unshared.' Just as the eighteen unshared qualities of a Buddha (aṣṭādaśa āveṇikā dharmāḥ) are not shared with the two vehicles (śrāvaka-yāna and pratyekabuddha-yāna), so they are called 'unshared.' Also, because its constant accompaniment is different from the ignorance arising from other consciousnesses, it is called 'unshared.' Second, it clarifies that the four delusions (the four afflictions) of manas-consciousness arise simultaneously with the remaining six consciousnesses of the three natures (wholesome, unwholesome, and neutral) and do not contradict each other. Third, manas-consciousness is only obscured and indeterminate (nivṛtāvyākṛta). Fourth, manas-consciousness only arises effortlessly. The text says, 'It should be known that the various discriminations that arise transform according to the power of various conditions,' meaning that the five consciousnesses (pañca-vijñāna) arise through long practice without special effort, which is called 'effortless.' If it arises through the skillful guidance of mano-consciousness (mano-vijñāna), it is called 'not effortless.' Mano-consciousness is common to both. Relative to manas-consciousness, all can be called 'discrimination,' because mano-consciousness needs to rely on different roots (indriya), objects (viṣaya), and attention to arise. Manas-consciousness only arises from its own seeds (bīja) and does not depend on different roots and objects to produce different attention. Fifth, it clarifies that worldly methods of governance cannot subdue manas-consciousness, and even those who have abandoned desire (vītarāga) will still manifest the activity of manas-consciousness. Sixth, it clarifies that manas-consciousness is associated with the place where it arises, and even those who have abandoned desire will still continuously manifest the afflictions of that place. The following explains the reason: Because manas-consciousness is only guided by seeds, it arises effortlessly and constantly. The text says, 'Not what is to be counteracted, up to the difference in transformation,' clarifying that manas-consciousness is different from the six consciousnesses that are to be counteracted, which need to rely on the power of roots, objects, and attention to arise, and is also different from the noble path (ārya-mārga) that can counteract them, which needs to rely on the power of understanding the realm of true suchness (tathatā) to arise. Because of this reason, whether worldly methods of governance are effective or not, this delusion (manas-consciousness) will constantly be active. Seventh, it clarifies that when the noble path arises, manas-consciousness is contradictory to it and does not arise. When the noble path of a trainee (śaikṣa) arises, this delusion does not arise; after leaving the noble path, this delusion will arise again. The Abhidharma also says this.

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末那三處不行。謂一起聖道。二入滅定。三在無學。問文中但說離非想欲一時頓斷。非如余惑漸漸而斷。云何定判與非想第九品惑一時頓斷。解云。彼設與非想初一品惑一時頓斷不至第九品者。余之八品則無染污根生之過。此人斷悲想初品惑竟便出聖道。爾時末那即不現行。何故但言無學不行。末那應有四處不行。上言末那若有心位若無識恒行者。則據法執末那為論。善通達故者。釋不行所以。良由聖道通無我真如。是故末那我執不起未來永斷者。釋還起義。由未斷種出聖道時此惑還起。無學不行已斷種故。八明斷處此惑微細。金剛治道一時頓斷。泰云。言不共無明者。護月釋云。六識緣外境明瞭故。見愛等明瞭便強。無明力弱隨見愛起。具相應無明。末那內緣不明瞭境。無明力強見愛慢弱。無明力用勝餘三惑。名不共。理實而言。見愛慢等應名相應。但以小乘無明中立相應不共二無明。故無明中說不共。見愛慢中不說相應名。戒賢師解云。末那無明與三性心。六識則不爾。不與六識共故名不共。釋論中引十八不共法釋。不與二乘故名不共六識無明亦不與末那無明。應得不共名也。十八不共法不與二乘共。然與同類德俱行。末那無明亦爾。不與六識無明共名不共。然自類見愛使等俱行。不同小乘釋不與便共行名不共。

【現代漢語翻譯】 現代漢語譯本 『末那』（Manas，意為『意』）有三種情況不行作用：第一種是處於聖道（Arya-marga，意為『通往解脫的道路』）中；第二種是進入滅盡定（Nirodha-samapatti，意為『一種高級禪定狀態』）；第三種是在阿羅漢（Arhat，意為『已證悟者』）的果位。問：文中只說離非想處欲（Naivasamjnanasamjnayatana，意為『無所有處』）時，煩惱一時頓斷，不像其他煩惱是漸漸斷除的。如何確定判斷非想處第九品惑一時頓斷？答：假設與非想處初一品惑一時頓斷，但未斷至第九品，那麼其餘八品就沒有染污的根源產生的過失。此人斷除悲想初品惑后，便會出聖道。這時，『末那』便不再現行。為何只說阿羅漢果位不行『末那』？『末那』應有四處不行。上文說『末那』若有心位，若無識恒行，這是根據法執（Dharma-graha，意為『對法的執著』）的『末那』來討論。『善通達故』，解釋了不行的原因。因為聖道通達無我真如（Anatta-tathata，意為『無我的真實如是』），所以『末那』的我執（Atma-graha，意為『對自我的執著』）不起，未來永遠斷除。『釋還起義』，解釋了還起的原因。由於未斷除種子，出聖道時此惑還會生起。阿羅漢果位不行，是因為已經斷除了種子。八、說明斷除之處，此惑微細，用金剛智道（Vajra-jnana-marga，意為『如金剛般堅不可摧的智慧之道』）一時頓斷。泰法師說：『言不共無明者』，護月法師解釋說：六識緣外境明瞭，所以見愛等明瞭便強，無明力弱，隨見愛而起，是具相應的無明。『末那』內緣不明瞭的境，無明力強，見愛慢弱。無明力用勝過其餘三惑，名為不共。理實而言，見愛慢等應名相應。但因小乘在無明中立相應不共二無明，故在無明中說不共，見愛慢中不說相應名。戒賢論師解釋說，『末那』無明與三性心相應，六識則不如此，不與六識共故名不共。釋論中引用十八不共法來解釋。不與二乘共故名不共，然與同類德俱行。『末那』無明也是如此，不與六識無明共名不共，然與自類見愛使等俱行。不同小乘解釋不與便共行名不共。

【English Translation】 English version 『Manas』 (meaning 『mind』) does not function in three situations: first, in the Arya-marga (meaning 『the noble path』); second, when entering Nirodha-samapatti (meaning 『cessation attainment』); and third, in the state of an Arhat (meaning 『one who has attained enlightenment』). Question: The text only states that when one departs from the desire realm of Naivasamjnanasamjnayatana (meaning 『the realm of neither perception nor non-perception』), afflictions are instantly and completely severed, unlike other afflictions that are gradually severed. How can it be definitively determined that the ninth level of delusion in the realm of neither perception nor non-perception is instantly and completely severed? Answer: If the first level of delusion in the realm of neither perception nor non-perception were instantly and completely severed, but not up to the ninth level, then there would be no fault of the remaining eight levels having the root of defilement arising. After this person severs the first level of delusion of sorrowful thought, they will exit the noble path. At this time, 『Manas』 will no longer manifest. Why is it only said that 『Manas』 does not function in the state of an Arhat? 『Manas』 should not function in four situations. The previous text stated that 『Manas』 constantly functions whether there is a mind or no consciousness, which is discussed based on 『Manas』 with Dharma-graha (meaning 『attachment to the Dharma』). 『Because of good understanding』 explains the reason for not functioning. Because the noble path penetrates Anatta-tathata (meaning 『the thusness of non-self』), therefore the Atma-graha (meaning 『attachment to self』) of 『Manas』 does not arise, and is forever severed in the future. 『Explains the meaning of arising again』 explains the reason for arising again. Because the seeds have not been severed, this delusion will still arise when exiting the noble path. It does not function in the state of an Arhat because the seeds have already been severed. Eight, explaining the place of severance, this delusion is subtle, and is instantly and completely severed by the Vajra-jnana-marga (meaning 『diamond wisdom path』). Master Tai said: 『Speaking of non-common ignorance』, Master Huyue explained: The six consciousnesses clearly perceive external objects, so the clarity of views and love is strong, and the power of ignorance is weak, arising with views and love, which is ignorance with complete correspondence. 『Manas』 internally perceives unclear objects, the power of ignorance is strong, and views, love, and pride are weak. The power of ignorance surpasses the other three delusions, and is called non-common. In reality, views, love, pride, etc., should be called corresponding. But because the Hinayana establishes two types of ignorance, corresponding and non-common, within ignorance, therefore non-common is spoken of within ignorance, and the name corresponding is not spoken of within views, love, and pride. Master Jiexian explained that 『Manas』 ignorance corresponds with the three natures of mind, but the six consciousnesses are not like this, and are called non-common because they are not common with the six consciousnesses. The Shastra quotes the eighteen non-common dharmas to explain. It is called non-common because it is not common with the two vehicles, but it coexists with virtues of the same kind. 『Manas』 ignorance is also like this, and is called non-common because it is not common with the ignorance of the six consciousnesses, but it coexists with its own kind of views, love, and envoys. It is different from the Hinayana explanation that not being common means coexisting, and is called non-common.

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依釋論引十八不共法釋。但可名不共無明。不應得獨行無明名。末那見愛慢等亦不與六識共。應名不共。亦不違。小乘中立相應不共二名故。今無明中說不共。見愛中不說。基云。言若諸無學此一切種皆不現行等者。此中人執法執二釋。護月云。末那唯有人執故。二乘無漏觀唯第八識。第七一向無。戒賢論師云。法執亦有。此據所障法則唯人執故言不行。非法執亦滅。如佛地論。此一類無粗細故一時頓斷。不障有學對治道故。所以金剛心斷。

無心地

是段之第六也。初結前生后。次正抉擇后結不現。就正抉擇中。辨心不生因有七種。后明翻此七因諸心得生。前中先問答標列。后次第解釋。緣闕中問意根云何名壞。答如遭病者。意根羸劣不能生識。解由未得故心不生中。初以欲界對初定辨。次後七地相對以辨。後生死涅槃相對以辨。前二複次義通小論。后一複次局在大乘。余文可解也。

瑜伽論記卷第十七(之下終) 大正藏第 42 冊 No. 1828 瑜伽論記

瑜伽論記卷第十八(之上)(論本第六十四至六十六)

釋遁倫集撰

論本第六十四

大段第七抉擇聞慧地。文有一卷。于中初結前生后。次正辨后結釋不現。就正辨中文分有五。一解歸依。二解沙門

【現代漢語翻譯】 現代漢語譯本： 根據《釋論》引用的十八不共法（十八種佛陀獨有的功德）的解釋，只能稱之為『不共無明』（不與他人共有的無明），不應稱為『獨行無明』（單獨生起的無明）。末那（manas，意識）的見、愛、慢等也不與六識（眼識、耳識、鼻識、舌識、身識、意識）共有，應稱為『不共』，這並不矛盾。因為小乘佛教中設立了『相應』和『不共』兩種名稱。現在在無明中說『不共』，而在見、愛中不說。窺基（Kuiji）說：『如果說諸無學（已經證得阿羅漢果位的人）的一切種類的煩惱都不再現行等等。』這裡面有人執（認為存在永恒不變的『我』的執著）和法執（認為存在獨立不變的『法』的執著）兩種解釋。護月（Huyue）說：『末那只有人執。』二乘（聲聞乘和緣覺乘）的無漏觀（沒有煩惱的智慧觀照）只在第八識（阿賴耶識），第七識（末那識）完全沒有。戒賢論師（Śīlabhadra）說：『也有法執。』這是根據所障礙的法則只是人執，所以說不行，並非法執也被滅除。如《佛地論》（Buddhabhūmi-śāstra）所說，這一類煩惱沒有粗細之分，所以一時頓斷，不障礙有學（還在學習的人）的對治道，所以用金剛心（vajra-citta，比喻堅不可摧的智慧）斷除。

無心地

這是段落的第六部分。首先總結前文，引出後文。然後正式抉擇，最後總結不現。在正式抉擇中，辨別心不生起的原因有七種。後面說明反過來這七種原因，諸心就能生起。前面先問答，標出條目。後面依次解釋。緣闕中問：意根（manas-indriya，意識的根源）如何稱為壞？答：如同遭遇疾病的人，意根衰弱，不能生起識。解釋：由於沒有得到，所以心不生起。首先用欲界（kāma-dhātu，充滿慾望的境界）對初禪定（prathama-dhyāna，初禪）辨別。然後用后七地（后七個禪定境界）相對辨別。最後用生死（saṃsāra，輪迴）涅槃（nirvāṇa，解脫）相對辨別。前兩次的『複次』（進一步）義理可以通用於小乘佛教的論典。后一次的『複次』侷限於大乘佛教。其餘的文字可以理解。

《瑜伽師地論記》（Yogācārabhūmi-śāstra-ṭīkā）卷第十七（下終） 大正藏第 42 冊 No. 1828 《瑜伽師地論記》

《瑜伽師地論記》卷第十八（之上）（論本第六十四至六十六）

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論本第六十四

大段第七，抉擇聞慧地（śruta-mayī bhūmi，通過聽聞佛法而獲得的智慧的階段）。文章有一卷。其中首先總結前文，引出後文。然後正式辨別，最後總結解釋不現。在正式辨別中，文章分為五個部分：一、解釋歸依（śaraṇa-gamana，皈依三寶）。二、解釋沙門（śramaṇa，出家修行者）。

【English Translation】 English version: According to the explanation of the eighteen unshared dharmas (eighteen unique qualities of a Buddha) cited in the Commentary, it can only be called 'unshared ignorance' (ignorance not shared with others), and should not be called 'independent ignorance' (ignorance that arises alone). The views, attachments, pride, etc., of manas (consciousness) are also not shared with the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness), and should be called 'unshared,' which is not contradictory. This is because in the Hinayana (Small Vehicle) Buddhism, two names, 'corresponding' and 'unshared,' are established. Now, 'unshared' is mentioned in ignorance, but not in views and attachments. Kuiji said: 'If it is said that all kinds of afflictions of the non-learners (those who have attained the Arhat fruit) no longer manifest, etc.' Here, there are two interpretations: the ego-grasping (attachment to the belief in a permanent and unchanging 'self') and the dharma-grasping (attachment to the belief in independent and unchanging 'dharmas'). Huyue said: 'Manas only has ego-grasping.' The non-outflow contemplation (wisdom contemplation without afflictions) of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) is only in the eighth consciousness (Ālaya-vijñāna), and the seventh consciousness (Manas-vijñāna) completely lacks it. Śīlabhadra said: 'There is also dharma-grasping.' This is based on the fact that the obstructed dharmas are only ego-grasping, so it is said that it does not function, not that dharma-grasping is also eliminated. As stated in the Buddhabhūmi-śāstra, this type of affliction has no coarse or subtle distinctions, so it is cut off all at once, without obstructing the path of treatment for learners (those who are still learning), so it is cut off with the vajra-citta (diamond mind, a metaphor for indestructible wisdom).

No-Mind State

This is the sixth part of the section. First, it summarizes the previous text and introduces the following text. Then, it formally determines, and finally summarizes the non-manifestation. In the formal determination, it distinguishes seven reasons why the mind does not arise. Later, it explains that reversing these seven reasons will cause all minds to arise. First, there is a question and answer, marking the items. Later, it explains them in order. In 'Deficiency of Conditions,' it asks: How is the mind-organ (manas-indriya, the source of consciousness) called broken? The answer is: Like a person suffering from illness, the mind-organ is weak and cannot generate consciousness. Explanation: Because it has not been obtained, the mind does not arise. First, it distinguishes between the desire realm (kāma-dhātu, the realm full of desires) and the first dhyāna (prathama-dhyāna, the first meditation). Then, it distinguishes between the latter seven realms of meditation. Finally, it distinguishes between samsara (birth and death) and nirvana (liberation). The first two 'furthermore' (again) meanings can be applied to the treatises of Hinayana Buddhism. The last 'furthermore' is limited to Mahayana Buddhism. The remaining text can be understood.

Yogācārabhūmi-śāstra-ṭīkā, Volume 17 (End of Lower) Taishō Tripiṭaka, Volume 42, No. 1828, Yogācārabhūmi-śāstra-ṭīkā

Yogācārabhūmi-śāstra-ṭīkā, Volume 18 (Upper) (Treatise Text 64 to 66)

Compiled by Śhì Dùnlún

Treatise Text 64

The seventh major section, determining the stage of wisdom gained through hearing (śruta-mayī bhūmi, the stage of wisdom gained through hearing the Dharma). The article has one volume. Among them, first, it summarizes the previous text and introduces the following text. Then, it formally distinguishes, and finally summarizes the explanation of non-manifestation. In the formal distinction, the article is divided into five parts: 1. Explaining refuge (śaraṇa-gamana, taking refuge in the Three Jewels). 2. Explaining śramaṇa (a renunciate, a monastic practitioner).

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婆羅門別。三解三求。四解內明。五雜抉擇聞慧地義有十四句。初中有三。初明五處觀察所歸唯觀佛寶。二問答辨。三以六相差別三寶。初中意謂九十六種道各有所歸。故觀所歸。若具五義乃可歸依。佛有五義故應歸依。佛既如是。佛法及資亦應歸依。無上法者即是力無畏等。就問答中先作五問。一問所歸頭數。二問所歸何緣唯三不增不減。三問齊何誓願說能歸依。四問能歸行。五問歸依得何功德。答初問可知。答第二問中性調善者。煩惱已盡習氣亦除。如巧練金極調善故。二於一切所調能調善方便者。善識機根故於所調有善方便。應病與藥故於能調有善方便。三具大悲長時為物而無疲惓。四財供養未將為善。起行供養方歡喜故。答第三問。能歸依體五蘊為性。婆沙亦說能歸依體有說語業。有說起語業心。評曰。歸依是五蘊性以歸依是受律儀門故。言四緣者。一知歸依生大功德。二知所歸邪正差別。三自誓願今時未來時舍邪歸正。四離佛外更不說有餘大師故。答第四問有二種四行如文。答第五問歸依功德。一由歸依能受律儀。二由持律儀故心歡喜。是故第二獲大歡喜。由歡喜故展轉得定。是故第三獲三摩地。由定發慧斷惑清凈。是故第四獲大清凈。復獲四德。一大護圓滿以受歸依。三寶覆護名護圓滿。二令自心邪信輕

【現代漢語翻譯】 現代漢語譯本： 婆羅門（Brahman）的區別。三解三求。四解內明。五雜抉擇聞慧地義有十四句。初中有三。初明五處觀察所歸唯觀佛寶。二問答辨。三以六相差別三寶（Buddha, Dharma, Sangha）。初中意謂九十六種道各有所歸。故觀所歸。若具五義乃可歸依。佛（Buddha）有五義故應歸依。佛（Buddha）既如是。佛法（Dharma）及僧（Sangha）亦應歸依。無上法者即是力無畏等。就問答中先作五問。一問所歸頭數。二問所歸何緣唯三不增不減。三問齊何誓願說能歸依。四問能歸行。五問歸依得何功德。答初問可知。答第二問中性調善者。煩惱已盡習氣亦除。如巧練金極調善故。二於一切所調能調善方便者。善識機根故於所調有善方便。應病與藥故於能調有善方便。三具大悲長時為物而無疲惓。四財供養未將為善。起行供養方歡喜故。答第三問。能歸依體五蘊為性。婆沙亦說能歸依體有說語業。有說起語業心。評曰。歸依是五蘊性以歸依是受律儀門故。言四緣者。一知歸依生大功德。二知所歸邪正差別。三自誓願今時未來時舍邪歸正。四離佛（Buddha）外更不說有餘大師故。答第四問有二種四行如文。答第五問歸依功德。一由歸依能受律儀。二由持律儀故心歡喜。是故第二獲大歡喜。由歡喜故展轉得定。是故第三獲三摩地（Samadhi）。由定發慧斷惑清凈。是故第四獲大清凈。復獲四德。一大護圓滿以受歸依。三寶（Triratna）覆護名護圓滿。二令自心邪信輕

【English Translation】 English version: Distinctions of Brahmins (Brahman). Three understandings and three seekings. Four understandings of inner clarity. Five mixed decisive wisdoms. The meaning of the ground of hearing and wisdom has fourteen sentences. The first part has three sections. The first explains that the observation of the five places ultimately leads to observing the Buddha Jewel (Buddha Ratna). The second is a question-and-answer discussion. The third differentiates the Three Jewels (Triratna) with six aspects. The initial meaning is that the ninety-six kinds of paths each have their destination. Therefore, observe the destination. If one possesses five qualities, then one can take refuge. The Buddha (Buddha) has five qualities, so one should take refuge. Since the Buddha (Buddha) is like this, the Dharma (Dharma) and the Sangha (Sangha) should also be taken refuge in. The unsurpassed Dharma is the power of fearlessness, etc. In the question-and-answer section, first, ask five questions. First, ask about the number of destinations. Second, ask why the destination is only three, neither increasing nor decreasing. Third, ask what vows are required to be able to take refuge. Fourth, ask about the practice of taking refuge. Fifth, ask what merits are obtained by taking refuge. The answer to the first question is known. In answering the second question, 'those whose nature is well-tamed' means that afflictions are exhausted and habitual tendencies are also removed, like skillfully refined gold that is extremely well-tamed. Second, 'for all those who are to be tamed, there are skillful means to tame them' means that one is skilled in recognizing the potential and roots of beings, so there are skillful means for those who are to be tamed. Giving medicine according to the illness, there are skillful means for those who can be tamed. Third, one possesses great compassion and works for beings for a long time without fatigue. Fourth, offering wealth is not considered good; only offering through practice brings joy. Answering the third question, the essence of being able to take refuge is the nature of the five aggregates (Skandhas). The Vibhasha also says that the essence of being able to take refuge is said to be verbal karma. Some say it is the mind that initiates verbal karma. The commentary says that taking refuge is the nature of the five aggregates because taking refuge is the gateway to receiving vows. The four conditions are: first, knowing that taking refuge produces great merit; second, knowing the difference between right and wrong destinations; third, vowing to abandon the wrong and return to the right in the present and future; fourth, not saying that there are other masters besides the Buddha (Buddha). Answering the fourth question, there are two kinds of four practices as in the text. Answering the fifth question, the merits of taking refuge are: first, by taking refuge, one can receive vows; second, by upholding the vows, the mind is joyful. Therefore, the second benefit is obtaining great joy. Because of joy, one gradually attains concentration. Therefore, the third benefit is obtaining Samadhi (Samadhi). Because of concentration, wisdom arises, cutting off delusions and purifying oneself. Therefore, the fourth benefit is obtaining great purity. Furthermore, one obtains four virtues. First, great protection is perfected by receiving refuge. The Three Jewels (Triratna) covering and protecting is called the perfection of protection. Second, it lightens the heretical beliefs in one's mind.

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微。三入聰睿眾數。四令凈信諸天歡喜。三以六相辨差別中。應以余相隨唸佛寶等者。景雲。謂佛是醫王真善知識。險路良伴苦海導師等。法為良藥。又喻船憑度苦流登無畏岸僧如看病教出苦方。又喻良田人天應供。泰基等云。謂佛以別相念。即十力四無畏等一切功德相念佛寶也。以余滅盡離欲無為涅槃等相念法寶也。以無諍等功德相念僧寶也。餘者即三寶互相望為余。謂法僧外余相為佛寶也。如是差別義唸佛等名。余謂是世尊等者。此出佛寶等余相也。第二解沙門婆羅門別中。又婆羅門所有戒法隨受何戒。隨何支分。隨其差別開許害等。故是下劣。余文可知。第三解三求中。欲求者五欲境也。有五。一攝受求乃至五名聲求者。如妻子為攝受故求。如財米為受用故求。如樂具為戲樂故求。此三可解。四乏解了求者。乏解了故求知解也。名聲求者求名聞也。有來亦五等者。景雲。一法爾求。即任運求上有身。亦可劫末法爾離欲求上有身。二祈願求。作意願求。亦可除劫末時祈願離欲生上。三愚癡求。不了上地是無常法。求上有身。四厭患求。厭下求上。五思擇求。思擇上地離下穢染。故求上地。基云。有求者即求三有身。不同小乘也。法爾求者謂劫末眾生法爾求生上界。大義曰。即法爾一切眾生求後有身。二祈願求謂祈

【現代漢語翻譯】 微。三種人進入聰慧的行列。四令清凈信仰的諸天歡喜。三以六種相來辨別差別之中，應該以其餘的相來隨唸佛寶等，景雲說，佛是醫王（比喻佛能醫治眾生的煩惱），真正的善知識（指引正道的良師益友），險路的良伴（在生死輪迴中的可靠夥伴），苦海的導師（引導眾生脫離苦海的嚮導）等。法是良藥（比喻佛法能對治眾生的煩惱）。又比喻為船，憑藉它能度過苦難的河流，登上無畏的彼岸。僧如看病的人，教導解脫痛苦的方法。又比喻為良田，是人天應該供養的對象。泰基等人說，用特別的相來憶念佛，即用十力（佛具有的十種力量）、四無畏（佛具有的四種無所畏懼的品質）等一切功德來憶念佛寶。用滅盡（煩惱的止息）、離欲（脫離慾望）、無為（不造作）、涅槃（寂滅）等相來憶念法寶。用無諍（沒有爭論）等功德來憶念僧寶。其餘的相，即三寶互相比較而言的其餘。即法寶和僧寶之外的其餘的相，用來憶念佛寶。像這樣，用差別的意義來憶念佛等，稱為『其餘』，是指世尊等。這是指出佛寶等的其餘的相。第二，解釋沙門（出家修道者）和婆羅門（古印度教的祭司）的區別中，又婆羅門所有的戒法，無論接受什麼戒律，無論接受哪個部分，無論有什麼差別，都開許殺害等，所以是下劣的。其餘的文字可以知道。第三，解釋三種求中，欲求是指五欲的境界。有五種：一是攝受求，乃至五是名聲求。如爲了妻子而求，如爲了財米而求，如爲了受用而求，如爲了娛樂而求。這三種可以理解。四是乏解了求，因為缺乏瞭解而求知解。名聲求是指追求名聞。有來亦五等，景雲說，一是法爾求，即任運求上有身，也可以在劫末法爾離欲求上有身。二是祈願求，作意願求，也可以在劫末時祈願離欲生上。三是愚癡求，不瞭解上地是無常法，而求上有身。四是厭患求，厭惡下地而求上地。五是思擇求，思擇上地遠離下地的污穢，所以求上地。基說，有求是指求三有之身，不同於小乘。法爾求是指劫末眾生法爾求生上界。大義說，即法爾一切眾生求後有身。二是祈願求，即祈願 謂祈願

【English Translation】 Micro. Three types of people enter the ranks of the wise. Four, causing pure faith and joy to all the devas. Three, using the six aspects to distinguish differences, one should use the remaining aspects to contemplate the Buddha Jewel, etc. Jingyun said, the Buddha is the King of Medicine (a metaphor for the Buddha's ability to cure the afflictions of sentient beings), a true good advisor (a virtuous teacher and friend who guides one on the right path), a good companion on a dangerous road (a reliable companion in the cycle of birth and death), a guide across the sea of suffering (a guide who leads sentient beings out of the sea of suffering), etc. The Dharma is good medicine (a metaphor for the Buddha's teachings being able to counteract the afflictions of sentient beings). It is also likened to a boat, relying on which one can cross the river of suffering and reach the shore of fearlessness. The Sangha is like a doctor, teaching the method of liberation from suffering. It is also likened to a fertile field, which humans and devas should make offerings to. Taiji and others said, contemplate the Buddha with special aspects, that is, contemplate the Buddha Jewel with the ten powers (the ten powers possessed by the Buddha), the four fearlessnesses (the four qualities of fearlessness possessed by the Buddha), and all other meritorious qualities. Contemplate the Dharma Jewel with aspects such as cessation (the cessation of afflictions), detachment from desire (freedom from desire), non-action (non-fabrication), and Nirvana (extinction). Contemplate the Sangha Jewel with meritorious qualities such as non-contention (absence of disputes). The remaining aspects are the remaining aspects in comparison to the Three Jewels. That is, the remaining aspects other than the Dharma Jewel and the Sangha Jewel are used to contemplate the Buddha Jewel. In this way, contemplating the Buddha, etc., with different meanings is called 'remaining', which refers to the World Honored One, etc. This points out the remaining aspects of the Buddha Jewel, etc. Second, in explaining the difference between Shramanas (ascetics) and Brahmins (priests of ancient Indian religion), furthermore, whatever precepts the Brahmins hold, whatever part they accept, whatever differences there may be, they all allow killing, etc., so they are inferior. The remaining text can be understood. Third, in explaining the three types of seeking, desire-seeking refers to the realm of the five desires. There are five types: first, seeking to acquire, and fifth, seeking fame. For example, seeking for the sake of one's wife, seeking for the sake of wealth and rice, seeking for the sake of enjoyment, seeking for the sake of entertainment. These three can be understood. Fourth, seeking to understand due to a lack of understanding, seeking knowledge because of a lack of understanding. Seeking fame refers to the pursuit of fame and reputation. There are also five types, Jingyun said, first, natural seeking, that is, naturally seeking to have a body in the upper realms, or one can naturally seek to be free from desire and have a body in the upper realms at the end of a kalpa. Second, seeking through prayer, intentionally seeking through prayer, or one can pray to be free from desire and be born in the upper realms at the end of a kalpa. Third, seeking through ignorance, not understanding that the upper realms are impermanent, and seeking to have a body in the upper realms. Fourth, seeking through aversion, disliking the lower realms and seeking the upper realms. Fifth, seeking through deliberation, deliberating that the upper realms are far from the defilements of the lower realms, so seeking the upper realms. Ji said, seeking to have a body in the three realms, which is different from the Hinayana. Natural seeking refers to sentient beings naturally seeking to be born in the upper realms at the end of a kalpa. Dayi said, that is, all sentient beings naturally seek to have a body in the future. Second, seeking through prayer, that is, praying that is, praying

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愿生彼等。三愚癡求者。謂外道等計上界為涅槃故求也。大義曰。愚癡故求生上界也。四厭患求厭患地獄故也。大義曰。厭患此身求後身也。思擇求者。謂有智慧求生於上界也。不計為涅槃。大義曰。思擇可生處而求生也。梵行求五等者。景雲。一唯求求。即唯起求涅槃心不修梵行。二趣得求者。趣向涅槃粗修梵行。三現得求。求現涅槃而修梵行。四后得求。求當涅槃修于梵行。五思擇求。種種思擇而修梵行。此通邪正。復有差別者。差別義從梵行求。謂假名求者外道。第一義求者佛法弟子。無方便求者擇假名求。有方便求者釋第一義求。基云。唯求求者。謂欲修梵行者。大義曰。謂總相求梵行也。又唯有求心未能發趣。以梵行難求故未能修行。趣得求者謂起修行由名趣得。大義曰。別求一事名趣得求為趣得故求也。現得求者修梵行求現得果也。后得求求后得果也。思擇求。謂有智者求得涅槃而修行等。求梵行為以道因故。復有差別中假名第一義求。大義曰。假名求為一即外道等。第一義求為一。又假名第一義求為一者。謂邪梵行假若第一義求也。正非梵行故。觀察求謂真梵行觀察可舍可欣法故求。無方便求謂邪求解脫。有方便求謂求真解脫也。第四解內明中文分有二。初總標前說略標內明為勝。后廣辨釋經由六理門

【現代漢語翻譯】 現代漢語譯本 愿生於彼等（指上界）。有三種愚癡的求者。第一種是外道等，他們認為上界就是涅槃，所以才求生那裡。大義是說，因為愚癡，所以才求生上界。 第二種是厭患求者，因為厭惡地獄才求生上界。大義是說，厭惡這個身體，所以才求來世的身體。 第三種是思擇求者，他們有智慧，求生上界，但不認為上界是涅槃。大義是說，經過思考選擇可以投生的地方，然後才求生。 梵行求有五種等次。景雲說：第一種是唯求求，只是發起求涅槃的心，但不修梵行。第二種是趣得求者，趨向涅槃，粗略地修習梵行。第三種是現得求，爲了求得現世的涅槃而修習梵行。第四種是后得求，爲了求得未來世的涅槃而修習梵行。第五種是思擇求，通過種種思考選擇而修習梵行。這五種情況包括了正與邪。 又有差別，這種差別義是從梵行求中產生的。一種是假名求者，指外道。另一種是第一義求者，指佛法弟子。無方便求者，選擇假名求。有方便求者，解釋第一義求。基云說：唯求求者，是指想要修習梵行的人。大義是說，總的來說是求梵行。又只是有求的心，但未能真正開始行動，因為梵行難以修習，所以未能修行。趣得求者，是指開始修行，因為有了名義而趨向獲得。大義是說，特別地追求一件事，名為趣得求，爲了趨向獲得而求。 現得求者，是修習梵行，求現世獲得果報。后得求者，是求未來世獲得果報。思擇求者，是指有智慧的人，爲了求得涅槃而修行等等。求梵行是因為梵行是道的因。 又有差別，分為假名求和第一義求。大義是說，假名求是一種，指外道等。第一義求是一種。又假名第一義求是一種，是指邪梵行，假若是第一義求。因為是正而非梵行。觀察求，是指真正的梵行，觀察可以捨棄和可以欣喜的法，所以才求。無方便求，是指邪求解脫。有方便求，是指求真正的解脫。 第四解內明中，文義分為兩部分。首先，總的標明前面所說的，簡略地標明內明為殊勝。然後，廣泛地辨析解釋，通過六種理門。

【English Translation】 English version They wish to be born among those (referring to higher realms). There are three types of seekers driven by ignorance. The first are those like non-Buddhists (外道, wàidào, non-buddhists), who believe that the upper realms are Nirvana, and therefore seek to be born there. The general meaning is that they seek to be born in the upper realms because of their ignorance. The second are those who seek out of aversion, because they are disgusted with the lower realms and seek to be born in the upper realms. The general meaning is that they are disgusted with this body and therefore seek a future body. The third are those who seek through deliberation, who have wisdom and seek to be born in the upper realms, but do not consider the upper realms to be Nirvana. The general meaning is that they seek to be born in a place that they have thoughtfully chosen. There are five levels of seekers of Brahma-conduct (梵行, fànxíng, brahma-conduct). Jingyun says: The first is 'solely seeking,' which means only initiating the mind to seek Nirvana but not practicing Brahma-conduct. The second is 'approaching attainment,' which means moving towards Nirvana and roughly practicing Brahma-conduct. The third is 'present attainment,' which means practicing Brahma-conduct to seek present Nirvana. The fourth is 'subsequent attainment,' which means practicing Brahma-conduct to seek future Nirvana. The fifth is 'deliberate seeking,' which means practicing Brahma-conduct through various deliberations and choices. These five situations encompass both right and wrong. There is also a distinction, and this distinction arises from the seeking of Brahma-conduct. One is the 'nominal seeker,' referring to non-Buddhists. The other is the 'ultimate meaning seeker,' referring to disciples of the Buddha's teachings. The 'seeker without means' chooses nominal seeking. The 'seeker with means' explains the ultimate meaning seeking. Jiyun says: 'Solely seeking' refers to those who want to practice Brahma-conduct. The general meaning is that, in general, they are seeking Brahma-conduct. Furthermore, they only have the mind to seek but have not truly begun to act, because Brahma-conduct is difficult to practice, so they have not practiced. 'Approaching attainment' refers to starting to practice, tending towards attainment because of having a name. The general meaning is that specifically pursuing one thing is called 'approaching attainment,' seeking in order to approach attainment. 'Present attainment' refers to practicing Brahma-conduct and seeking to obtain rewards in the present life. 'Subsequent attainment' refers to seeking to obtain rewards in future lives. 'Deliberate seeking' refers to wise people who practice to seek Nirvana, etc. Seeking Brahma-conduct is because Brahma-conduct is the cause of the path. There is also a distinction, divided into nominal seeking and ultimate meaning seeking. The general meaning is that nominal seeking is one type, referring to non-Buddhists, etc. Ultimate meaning seeking is one type. Furthermore, nominal ultimate meaning seeking is one type, referring to wrong Brahma-conduct, even if it is nominally ultimate meaning seeking. Because it is right but not Brahma-conduct. Observational seeking refers to true Brahma-conduct, observing the dharmas that can be abandoned and the dharmas that can be rejoiced in, and therefore seeking. Seeking without means refers to wrongly seeking liberation. Seeking with means refers to seeking true liberation. In the fourth explanation of inner knowledge, the meaning of the text is divided into two parts. First, it generally indicates what was said earlier, briefly indicating that inner knowledge is superior. Then, it extensively analyzes and explains, through six logical gates.

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應隨決了。前中謂。由四義故於諸明處內明為勝。一攝四諦故。二即四諦義非外道所伏故。三即四諦義暖等易曉故。四既入諦理八正不壞故。或四不壞信清凈故。第二廣辨理門中文分有二。初略標后廣釋。前中初總標。次開列后辨名義。開列中初列理門有六。后辨前三由后三應隨決了。就廣釋中文分有三。初次第別釋六種理門。次釋前三由后三門應隨決了。后問答料簡。初中分六。一解真義理門。泰云。言證得世俗者。所謂安立預流果等彼所依處者。四果是人所證。四諦是證得世俗也。言又復安立乃至是故假立者。說為勝義諦者。今是假安立。由此諦義不可安立勝與不勝也。但為隨順眾生髮生此勝義證智。是故假立勝義諦名也。基云。大義曰。或三重俗諦。或四重俗諦。或四重俗諦者。此是二諦門。謂俗諦有四勝義亦爾。世俗中一是假名無實諦。二隨事差別諦。三證得安立諦。四假名無作諦。謂假安立名勝義諦。而無法體。法體準可說故。此文但有俗諦四重無勝義諦。前立三重者有法擬宜故。后立四者假名安立故。西方有立四重勝義。亦爾相對。一世俗勝義諦。即體是前道理世俗。是勝世俗世俗諦。故名勝義。立法差別因果依他性等。故名世俗。二道理勝義諦。即體是前證得世俗。有得果斷惑義故名道理。過前道理世

【現代漢語翻譯】 應隨決了（ying sui jue le）：應該隨之決斷了知。 前中謂（qian zhong wei）：前面內容中說到。 由四義故於諸明處內明為勝（you si yi gu yu zhu ming chu nei ming wei sheng）：由於四個原因，在各種明瞭之處，內明最為殊勝。 一攝四諦故（yi she si di gu）：一是因為它涵蓋了四聖諦。 二即四諦義非外道所伏故（er ji si di yi fei wai dao suo fu gu）：二是因為它就是四聖諦的意義，不是外道所能降伏的。 三即四諦義暖等易曉故（san ji si di yi nuan deng yi xiao gu）：三是因為它就是四聖諦的意義，暖法等容易理解。 四既入諦理八正不壞故（si ji ru di li ba zheng bu huai gu）：四是因為既然進入了真諦的道理，八正道就不會毀壞。 或四不壞信清凈故（huo si bu huai xin qing jing gu）：或者說，是因為四不壞信清凈的緣故。 第二廣辨理門中文分有二（di er guang bian li men zhong wen fen you er）：第二部分廣泛辨析理門，內容分為兩部分。 初略標后廣釋（chu lve biao hou guang shi）：首先簡略標出，然後詳細解釋。 前中初總標（qian zhong chu zong biao）：前面內容中，首先總的標出。 次開列后辨名義（ci kai lie hou bian ming yi）：其次展開列舉，然後辨析名稱和意義。 開列中初列理門有六（kai lie zhong chu lie li men you liu）：在展開列舉中，首先列出理門有六種。 后辨前三由后三應隨決了（hou bian qian san you hou san ying sui jue le）：然後辨析前三種理門，因為后三種理門應該隨之決斷了知。 就廣釋中文分有三（jiu guang shi zhong wen fen you san）：就詳細解釋的內容來說，分為三部分。 初次第別釋六種理門（chu ci di bie shi liu zhong li men）：首先依次分別解釋六種理門。 次釋前三由后三門應隨決了（ci shi qian san you hou san men ying sui jue le）：其次解釋前三種理門，因為后三種理門應該隨之決斷了知。 后問答料簡（hou wen da liao jian）：最後是問答和簡擇。 初中分六（chu zhong fen liu）：第一部分分為六個方面。 一解真義理門（yi jie zhen yi li men）：一、解釋真義理門。 泰云（tai yun）：泰法師說。 言證得世俗者（yan zheng de shi su zhe）：說到證得世俗諦的人。 所謂安立預流果等彼所依處者（suo wei an li yu liu guo deng bi suo yi chu zhe）：就是安立預流果等果位的所依之處。 四果是人所證（si guo shi ren suo zheng）：四果是修行人所證得的。 四諦是證得世俗也（si di shi zheng de shi su ye）：四諦是證得的世俗諦。 言又復安立乃至是故假立者（yan you fu an li nai zhi shi gu jia li zhe）：說到又安立乃至因此假立。 說為勝義諦者（shuo wei sheng yi di zhe）：說為勝義諦。 今是假安立（jin shi jia an li）：現在這是假安立。 由此諦義不可安立勝與不勝也（you ci di yi bu ke an li sheng yu bu sheng ye）：因為這個諦的意義無法安立殊勝與不殊勝。 但為隨順眾生髮生此勝義證智（dan wei sui shun zhong sheng fa sheng ci sheng yi zheng zhi）：只是爲了隨順眾生，使他們生起證悟勝義諦的智慧。 是故假立勝義諦名也（shi gu jia li sheng yi di ming ye）：所以才假立勝義諦這個名稱。 基云（ji yun）：窺基法師說。 大義曰（da yi yue）：大義疏中說。 或三重俗諦（huo san chong su di）：或者有三重俗諦。 或四重俗諦（huo si chong su di）：或者有四重俗諦。 或四重俗諦者（huo si chong su di zhe）：說到四重俗諦。 此是二諦門（ci shi er di men）：這是二諦門。 謂俗諦有四勝義亦爾（wei su di you si sheng yi yi er）：就是說俗諦有四重，勝義諦也是如此。 世俗中一是假名無實諦（shi su zhong yi shi jia ming wu shi di）：在世俗諦中，一是假名無實諦。 二隨事差別諦（er sui shi cha bie di）：二是隨事差別諦。 三證得安立諦（san zheng de an li di）：三是證得安立諦。 四假名無作諦（si jia ming wu zuo di）：四是假名無作諦。 謂假安立名勝義諦（wei jia an li ming sheng yi di）：就是說假安立名為勝義諦。 而無法體（er wu fa ti）：而沒有法體。 法體準可說故（fa ti zhun ke shuo gu）：法體可以比照著說。 此文但有俗諦四重無勝義諦（ci wen dan you su di si chong wu sheng yi di）：這段文字只有俗諦四重，沒有勝義諦。 前立三重者有法擬宜故（qian li san chong zhe you fa ni yi gu）：前面建立三重，是因為有法可以比擬適宜。 后立四者假名安立故（hou li si zhe jia ming an li gu）：後面建立四重，是因為假名安立的緣故。 西方有立四重勝義（xi fang you li si chong sheng yi）：西方有建立四重勝義諦的。 亦爾相對（yi er xiang dui）：也是這樣相對的。 一世俗勝義諦（yi shi su sheng yi di）：一、世俗勝義諦。 即體是前道理世俗（ji ti shi qian dao li shi su）：它的體就是前面的道理世俗。 是勝世俗世俗諦（shi sheng shi su shi su di）：是勝過世俗的世俗諦。 故名勝義（gu ming sheng yi）：所以名為勝義。 立法差別因果依他性等（li fa cha bie yin guo yi ta xing deng）：建立法的差別，因果，依他性等。 故名世俗（gu ming shi su）：所以名為世俗。 二道理勝義諦（er dao li sheng yi di）：二、道理勝義諦。 即體是前證得世俗（ji ti shi qian zheng de shi su）：它的體就是前面的證得世俗。 有得果斷惑義故名道理（you de guo duan huo yi gu ming dao li）：因為有獲得果位，斷除迷惑的意義，所以名為道理。 過前道理世（guo qian dao li shi）：超過前面的道理世俗。 現代漢語譯本

【English Translation】 Ying sui jue le (應隨決了): Should be decided and understood accordingly. Qian zhong wei (前中謂): It is said in the previous content. You si yi gu yu zhu ming chu nei ming wei sheng (由四義故於諸明處內明為勝): Because of four reasons, in all clear places, inner clarity is the most superior. Yi she si di gu (一攝四諦故): First, because it encompasses the Four Noble Truths. Er ji si di yi fei wai dao suo fu gu (二即四諦義非外道所伏故): Second, because it is the meaning of the Four Noble Truths, not subdued by external paths. San ji si di yi nuan deng yi xiao gu (三即四諦義暖等易曉故): Third, because it is the meaning of the Four Noble Truths, and warmth etc. are easy to understand. Si ji ru di li ba zheng bu huai gu (四既入諦理八正不壞故): Fourth, because once entering the truth, the Eightfold Path will not be destroyed. Huo si bu huai xin qing jing gu (或四不壞信清凈故): Or, because the four indestructible faiths are pure. Di er guang bian li men zhong wen fen you er (第二廣辨理門中文分有二): The second part extensively analyzes the principle gates, and the content is divided into two parts. Chu lve biao hou guang shi (初略標后廣釋): First, briefly mark it, and then explain it in detail. Qian zhong chu zong biao (前中初總標): In the previous content, first mark it generally. Ci kai lie hou bian ming yi (次開列后辨名義): Secondly, expand and list, and then analyze the names and meanings. Kai lie zhong chu lie li men you liu (開列中初列理門有六): In the expansion and listing, first list the six principle gates. Hou bian qian san you hou san ying sui jue le (后辨前三由后三應隨決了): Then analyze the first three principle gates, because the last three principle gates should be decided and understood accordingly. Jiu guang shi zhong wen fen you san (就廣釋中文分有三): As for the detailed explanation, it is divided into three parts. Chu ci di bie shi liu zhong li men (初次第別釋六種理門): First, explain the six principle gates separately in order. Ci shi qian san you hou san men ying sui jue le (次釋前三由后三門應隨決了): Secondly, explain the first three principle gates, because the last three principle gates should be decided and understood accordingly. Hou wen da liao jian (后問答料簡): Finally, there are questions and answers and selection. Chu zhong fen liu (初中分六): The first part is divided into six aspects. Yi jie zhen yi li men (一解真義理門): 1. Explaining the principle gate of true meaning. Tai yun (泰云): Master Tai said. Yan zheng de shi su zhe (言證得世俗者): Speaking of those who have attained the mundane truth. Suo wei an li yu liu guo deng bi suo yi chu zhe (所謂安立預流果等彼所依處者): That is, establishing the place on which the Srotapanna fruit and other fruits depend. Si guo shi ren suo zheng (四果是人所證): The four fruits are attained by practitioners. Si di shi zheng de shi su ye (四諦是證得世俗也): The Four Noble Truths are the mundane truth attained. Yan you fu an li nai zhi shi gu jia li zhe (言又復安立乃至是故假立者): Speaking of establishing again and even therefore provisionally establishing. Shuo wei sheng yi di zhe (說為勝義諦者): Speaking of it as the ultimate truth. Jin shi jia an li (今是假安立): Now this is a provisional establishment. You ci di yi bu ke an li sheng yu bu sheng ye (由此諦義不可安立勝與不勝也): Because the meaning of this truth cannot establish superiority or inferiority. Dan wei sui shun zhong sheng fa sheng ci sheng yi zheng zhi (但為隨順眾生髮生此勝義證智): It is only to accord with sentient beings and cause them to generate the wisdom of realizing the ultimate truth. Shi gu jia li sheng yi di ming ye (是故假立勝義諦名也): Therefore, the name of ultimate truth is provisionally established. Ji yun (基云): Master Kuiji said. Da yi yue (大義曰): It is said in the Da Yi commentary. Huo san chong su di (或三重俗諦): Or there are three layers of mundane truth. Huo si chong su di (或四重俗諦): Or there are four layers of mundane truth. Huo si chong su di zhe (或四重俗諦者): Speaking of the four layers of mundane truth. Ci shi er di men (此是二諦門): This is the gate of the two truths. Wei su di you si sheng yi yi er (謂俗諦有四勝義亦爾): That is, the mundane truth has four layers, and so does the ultimate truth. Shi su zhong yi shi jia ming wu shi di (世俗中一是假名無實諦): In the mundane truth, one is the truth of provisional names without reality. Er sui shi cha bie di (二隨事差別諦): Two is the truth of differences according to things. San zheng de an li di (三證得安立諦): Three is the truth of establishment through attainment. Si jia ming wu zuo di (四假名無作諦): Four is the truth of provisional names without action. Wei jia an li ming sheng yi di (謂假安立名勝義諦): That is, provisional establishment is named ultimate truth. Er wu fa ti (而無法體): But there is no substance of the law. Fa ti zhun ke shuo gu (法體準可說故): The substance of the law can be said by analogy. Ci wen dan you su di si chong wu sheng yi di (此文但有俗諦四重無勝義諦): This text only has four layers of mundane truth, without ultimate truth. Qian li san chong zhe you fa ni yi gu (前立三重者有法擬宜故): The reason for establishing three layers earlier is that there is a law that can be compared and is suitable. Hou li si zhe jia ming an li gu (后立四者假名安立故): The reason for establishing four layers later is the provisional establishment of names. Xi fang you li si chong sheng yi (西方有立四重勝義): In the West, there is the establishment of four layers of ultimate truth. Yi er xiang dui (亦爾相對): It is also relatively like this. Yi shi su sheng yi di (一世俗勝義諦): 1. Mundane ultimate truth. Ji ti shi qian dao li shi su (即體是前道理世俗): Its substance is the previous mundane truth of reason. Shi sheng shi su shi su di (是勝世俗世俗諦): It is the mundane truth that surpasses the mundane. Gu ming sheng yi (故名勝義): Therefore, it is named ultimate. Li fa cha bie yin guo yi ta xing deng (立法差別因果依他性等): Establishing the differences of laws, causes and effects, dependent nature, etc. Gu ming shi su (故名世俗): Therefore, it is named mundane. Er dao li sheng yi di (二道理勝義諦): 2. Ultimate truth of reason. Ji ti shi qian zheng de shi su (即體是前證得世俗): Its substance is the previous mundane truth of attainment. You de guo duan huo yi gu ming dao li (有得果斷惑義故名道理): Because there is the meaning of obtaining fruit and cutting off delusion, it is named reason. Guo qian dao li shi (過前道理世): Surpassing the previous mundane truth of reason. English version

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俗故名勝義。十地行位等是三證得勝義。即體是前世俗勝義。安立為名名勝義。可有證得義名證得。過前證得世俗故名勝義。四是勝義勝義。即是非安立諦真如體。是不可安立法故名勝義。過前勝義世俗勝義。故名勝義。二解證得理門。泰云。言證智得者。謂九智者他心智是遊觀。別修功德故非證智。言獨覺乘證得有二者。一先已得聲聞抉擇分善根。得果時無師獨悟。二先已得見道名證得證得。先時因佛為說四諦。得入見道成預流。后得第四果時無師獨覺。此前二人先是聲聞。后無師獨悟名為獨勝。是眾出辟支。最後喻如麟角獨出也。基云。獨覺三人中前二人成眾出。以先得聲聞暖等。入果時促不能多時修行故成眾出。若抉擇分中未定生少時即入見道。在抉擇分位迴心成獨覺。及未得抉擇分善人迴心亦爾。以更長時修習練根利故。此中併名未證得證得。此中言證得者即抉擇分善名證得。已能證得真無漏故。見道等即證得證得。如未得果人名未證得復言未得果也。第三一向在解脫分位。故與前二別也。三解教導理門中。初略辨三處。后廣辨十二。前中言摩呾理迦者此翻為本母。此教中出生諸義。是諸法根本相名本母也。十七地者是本地分。及四種攝者即后四分。佛說摩呾哩迦藏。略諸十七地及四種攝為教導門。后彌勒重

【現代漢語翻譯】 現代漢語譯本 俗諦（世俗諦，指世俗認識的真理）和勝義諦（勝義諦，指究竟的真理）的區別在於：世俗諦是名言安立的，而勝義諦是證得的。十地菩薩的修行位次等，是三種證得的勝義諦。其本體是之前的世俗勝義諦，安立為名言勝義諦。可以有證得的意義，稱為『證得』。超過之前的證得的世俗諦，所以稱為勝義諦。第四種是勝義勝義諦，即非安立諦的真如本體。因為真如不可安立名言，所以稱為勝義諦。超過之前的勝義世俗勝義諦，所以稱為勝義諦。 二、解釋證得的道理。泰法師說：『證智得』，指的是九智中的他心智，因為是遊觀，特別修習的功德，所以不是證智。關於獨覺乘證得有兩種情況：一是先已獲得聲聞乘的抉擇分善根（抉擇分善根，指修行過程中逐漸清晰辨別真理的善根），在得果時無師自悟；二是先已獲得見道（見道，指證悟真理的最初階段），名為『證得證得』。先前因為佛陀宣說四諦（四諦，指苦、集、滅、道四條真理），得以進入見道，成就預流果（預流果，指修行證果的最初階段）。後來在獲得第四果（第四果，指阿羅漢果，即修行證果的最高階段）時無師自悟。這兩種人先前都是聲聞乘，後來無師自悟，稱為『獨勝』，是眾多人中脫穎而出的辟支佛（辟支佛，又稱獨覺佛）。最後比喻如同麒麟角一樣，獨一無二。 窺基法師說：獨覺乘的三種人中，前兩種成就為『眾出』，因為先前已經獲得聲聞乘的暖位等（暖位，指修行過程中的一種境界），在入果時時間緊迫，不能長時間修行，所以成就為『眾出』。如果在抉擇分中未定，很快就進入見道，在抉擇分位回心轉意成為獨覺，以及未獲得抉擇分善根的人回心轉意也是如此。因為需要更長時間的修習，磨練根器使其銳利。這其中都稱為『未證得證得』。這裡所說的『證得』，指的是抉擇分善根，名為『證得』，因為已經能夠證得真正的無漏法（無漏法，指沒有煩惱染污的清凈法）。見道等就是『證得證得』。如同未得果的人，稱為『未證得』，又說『未得果』。第三種人一直處於解脫分位（解脫分位，指修行過程中趨向解脫的階段），所以與前兩種人不同。 三、解釋教導的道理。首先簡略地辨別三個方面，然後廣泛地辨別十二個方面。前面所說的『摩呾理迦』，翻譯為『本母』。這個教法中出生諸義，是諸法根本相，名為『本母』。十七地（十七地，指瑜伽師地論中十七種修行階段）指的是本地分（本地分，瑜伽師地論中的第一部分），以及四種攝（四種攝，指瑜伽師地論中的四種分類）指的是後面的四分。佛陀所說的摩呾理迦藏，簡略地將十七地和四種攝作為教導之門。後來彌勒菩薩重新...

【English Translation】 English version The difference between Samvriti (conventional truth, referring to the truth recognized by the mundane world) and Paramartha (ultimate truth, referring to the ultimate truth) lies in: Samvriti is established by names and concepts, while Paramartha is attained through realization. The stages of practice of the Ten Bhumis (Ten Bhumis, referring to the ten stages of bodhisattva practice) are the Paramartha attained through three types of realization. Its essence is the previous Samvriti Paramartha, established as the nominal Paramartha. There can be a meaning of attainment, called 'attainment'. Surpassing the previously attained Samvriti, it is called Paramartha. The fourth is Paramartha Paramartha, which is the essence of Suchness (Suchness, referring to the true nature of reality) that is not established by concepts. Because Suchness cannot be established by names and concepts, it is called Paramartha. Surpassing the previous Paramartha Samvriti Paramartha, it is called Paramartha. Two, explaining the principle of attainment. Master Tai said: 'Attainment of wisdom' refers to the wisdom of knowing others' minds among the nine wisdoms, because it is a wandering observation, a specially cultivated merit, so it is not the wisdom of attainment. Regarding the Pratyekabuddha Vehicle (Pratyekabuddha Vehicle, referring to the vehicle of solitary realizers) having two types of attainment: one is that they have already obtained the roots of virtue of the Determination Division (Determination Division, referring to the roots of virtue that gradually clarify the truth during practice) of the Sravaka Vehicle (Sravaka Vehicle, referring to the vehicle of hearers), and they realize it independently without a teacher when attaining the fruit; the other is that they have already obtained the Path of Seeing (Path of Seeing, referring to the initial stage of realizing the truth), called 'attainment of attainment'. Previously, because the Buddha explained the Four Noble Truths (Four Noble Truths, referring to the four truths of suffering, its cause, its cessation, and the path to its cessation), they were able to enter the Path of Seeing and achieve the Stream-enterer Fruit (Stream-enterer Fruit, referring to the initial stage of attaining the fruit of practice). Later, when attaining the Fourth Fruit (Fourth Fruit, referring to the Arhat Fruit, the highest stage of attaining the fruit of practice), they realized it independently without a teacher. These two types of people were previously Sravakas, and later realized it independently without a teacher, called 'solitary victory', and are Pratyekabuddhas who stand out from the crowd. The last analogy is like a unicorn's horn, unique and unparalleled. Master Kuiji said: Among the three types of Pratyekabuddhas, the first two achieve 'emerging from the crowd', because they have previously obtained the Warmth Stage (Warmth Stage, referring to a state in the process of practice) of the Sravaka Vehicle, etc. When entering the fruit, time is tight and they cannot practice for a long time, so they achieve 'emerging from the crowd'. If they are undecided in the Determination Division and quickly enter the Path of Seeing, and turn their minds in the Determination Division to become Pratyekabuddhas, and the same is true for those who have not obtained the roots of virtue of the Determination Division and turn their minds. Because they need to practice for a longer time and temper their faculties to make them sharp. All of these are called 'unattained attainment'. The 'attainment' mentioned here refers to the roots of virtue of the Determination Division, called 'attainment', because they are already able to attain the true unconditioned Dharma (unconditioned Dharma, referring to the pure Dharma without the defilement of afflictions). The Path of Seeing, etc., is 'attainment of attainment'. Just like a person who has not attained the fruit is called 'unattained', and it is also said 'unattained fruit'. The third type of person is always in the Division of Liberation (Division of Liberation, referring to the stage of practice that tends towards liberation), so they are different from the previous two types of people. Three, explaining the principle of teaching. First, briefly distinguish three aspects, and then extensively distinguish twelve aspects. The 'Matrika' mentioned earlier is translated as 'Mother'. From this teaching, various meanings are born, and it is the fundamental aspect of all dharmas, called 'Mother'. The Seventeen Bhumis (Seventeen Bhumis, referring to the seventeen stages of practice in the Yogacarabhumi-sastra) refer to the Local Division (Local Division, the first part of the Yogacarabhumi-sastra), and the Four Compendiums (Four Compendiums, referring to the four classifications in the Yogacarabhumi-sastra) refer to the latter four parts. The Matrika Treasury spoken by the Buddha briefly takes the Seventeen Bhumis and the Four Compendiums as the door of teaching. Later, Bodhisattva Maitreya re...

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為無著廣說也。又西方諸師更釋云。彌勒即佛。故彌勒為無著。說十七地及四種攝。即是佛說摩呾理迦也。二所攝者總合前二。有此十種也。即藏及本母也。十種者一諦相教即說四諦二諦相也。知苦斷集證滅修道。四合上五也。四諦品類差別為第六。所依能依為第七。此有兩解。一解所依謂因即集道諦。能依謂果即苦滅二諦。有解四諦理是所依。依此理說教教是能依。即能詮所詮相稱教也。遍知等障法教第八者。即說苦諦集諦障法也。順法教為第九者。即是說道滅二諦之教也。不遍知等遍知等過失功德教第十者。說前遍知等障名不遍知。即是過失。知苦等忍智名遍知。即是功德。下辨十二教導中。言不了義教者。謂契經應誦記等者。此約法廣言略門辨了不了。世俗諦教者謂相名分別。勝諦義教者。謂四聖諦及真如者。基云。此中不論正智。以是有為故可為世俗。是無漏如境故名勝義。故不論之。今解正智即是道諦中攝。故不更說。亦可等字通攝正智。升攝波者樹名也。即舊曰戒林者訛也。是此方胡相樹。佛在胡相樹林說法取一葉為喻。若阿難我所說法如一葉。所知之法如余樹葉。四解遠離二邊中。言增益損減者。增益遍計所執。損減依他圓成也。五解不可思議中。言或依見思議或不依見思議等者。泰云。或起我見者依

【現代漢語翻譯】 這是無著（Asanga）廣泛闡述的。另外，西方的諸位法師進一步解釋說，彌勒（Maitreya，未來佛）即是佛。因此，彌勒為無著宣說了十七地（Seventeen Bhumis）和四種攝（Four Sangrahav वस्तुसंग्रह）。這實際上就是佛陀所說的摩呾理迦（Matrika，梵文： मातृका，論藏）。 二所攝，總合前面的兩種，有這十種內容。即是經藏（Sutra Pitaka）和本母（本母，根本的教義）。這十種內容是：一，諦相教，即宣說四諦（Four Noble Truths）和二諦（Two Truths）。知苦、斷集、證滅、修道，四者合於上面的五種內容。 四諦的品類差別是第六種內容。所依和能依是第七種內容。對此有兩種解釋：一種解釋是，所依指的是因，即集諦（Samudaya，苦之集起）和道諦（Marga，通往解脫之道）；能依指的是果，即苦諦（Dukkha，苦）和滅諦（Nirodha，苦之止息）。另一種解釋是，四諦的道理是所依，依據這些道理所說的教法是能依，即能詮釋和所詮釋相互對應的教法。 遍知等障法教是第八種內容，即宣說苦諦和集諦的障礙之法。順法教是第九種內容，即是說道諦和滅諦的教法。不遍知等遍知等過失功德教是第十種內容，即說前面所說的遍知等的障礙，名為不遍知，這就是過失。知苦等的忍智，名為遍知，這就是功德。 下面辨析十二種教導中，所說的不了義教，指的是契經（Sutra）、應誦（Geya）、記別（Vyakarana）等。這是從法的廣略方面來辨別了義和不了義。世俗諦教，指的是相、名、分別。勝義諦教，指的是四聖諦和真如（Tathata）。 窺基（Kuiji）說：『這裡不討論正智（Samyag-jnana），因為正智是有為法，所以可以歸為世俗；正智是無漏的，如實地反映了境界，所以名為勝義。因此不討論它。』現在解釋說，正智即是道諦中所包含的內容，所以不再單獨說明。也可以用『等』字來概括正智。 升攝波（Samsapa）是樹的名字。舊譯為『戒林』是錯誤的。這是此地的胡相樹。佛陀在胡相樹林中說法，取一片樹葉作為比喻，對阿難（Ananda）說：『我所說的法，就像一片樹葉；所知道的法，就像其餘的樹葉。』 四解遠離二邊中，所說的增益和損減，增益指的是遍計所執性（Parikalpita），損減指的是依他起性（Paratantra）和圓成實性（Parinispanna）。五解不可思議中，所說的或依見思議或不依見思議等，泰法師說：『或者生起我見的人，是依見思議。』

【English Translation】 This was extensively explained by Asanga (無著). Furthermore, some Western masters interpret it as: Maitreya (彌勒, the future Buddha) is the Buddha. Therefore, Maitreya expounded the Seventeen Bhumis (十七地) and the Four Sangrahas (四種攝) to Asanga. This is actually the Matrika (摩呾理迦, Sanskrit: मातृका, the Abhidhamma Pitaka) spoken by the Buddha. The 'Two Sangrahas' encompass the previous two categories, comprising these ten aspects. They are the Sutra Pitaka (經藏) and the 'Root Mother' (本母, fundamental doctrines). These ten aspects are: First, the Teaching on the Characteristics of Truths, which expounds the Four Noble Truths (四諦) and the Two Truths (二諦). Knowing suffering, abandoning accumulation, realizing cessation, and practicing the path—these four combine with the above five aspects. The distinctions in categories of the Four Noble Truths are the sixth aspect. The 'support' and 'supported' are the seventh aspect. There are two interpretations of this: One interpretation is that the 'support' refers to the cause, namely the Truth of the Accumulation of Suffering (Samudaya, 集諦) and the Truth of the Path (Marga, 道諦); the 'supported' refers to the result, namely the Truth of Suffering (Dukkha, 苦諦) and the Truth of Cessation (Nirodha, 滅諦). Another interpretation is that the principles of the Four Noble Truths are the 'support,' and the teachings based on these principles are the 'supported,' meaning the teachings where the expression and the expressed correspond. The Teaching on the Obstructive Dharmas of Complete Knowledge, etc., is the eighth aspect, which expounds the obstructive dharmas of the Truth of Suffering and the Truth of Accumulation. The Teaching Conforming to the Dharma is the ninth aspect, which is the teaching on the Truth of the Path and the Truth of Cessation. The Teaching on the Faults and Merits of Non-Complete Knowledge, etc., and Complete Knowledge, etc., is the tenth aspect, which states that the obstructions to Complete Knowledge, etc., mentioned earlier are called Non-Complete Knowledge, which is a fault. The forbearance and wisdom of knowing suffering, etc., are called Complete Knowledge, which is a merit. Below, in analyzing the twelve types of teachings, the 'teachings of provisional meaning' refer to Sutras (契經), Geya (應誦), Vyakarana (記別), etc. This distinguishes between definitive and provisional meanings from the perspective of the breadth and brevity of the Dharma. The teaching on conventional truth refers to characteristics, names, and distinctions. The teaching on ultimate truth refers to the Four Noble Truths and Suchness (Tathata, 真如). Kuiji (窺基) said: 'Here, correct wisdom (Samyag-jnana, 正智) is not discussed because it is conditioned and can be categorized as conventional; it is unconditioned and reflects reality as it is, so it is called ultimate. Therefore, it is not discussed.' The current interpretation is that correct wisdom is included within the Truth of the Path, so it is not mentioned separately. The word 'etc.' can also be used to encompass correct wisdom. Samsapa (升攝波) is the name of a tree. The old translation 'Precept Forest' is incorrect. This is the local Husam tree. The Buddha preached in the Husam tree forest, taking a leaf as a metaphor, and said to Ananda (阿難): 'The Dharma I have spoken is like one leaf; the Dharma known is like the rest of the leaves.' In the fourth explanation, 'distancing from the two extremes,' the 'addition' and 'subtraction' refer to the imputed nature (Parikalpita, 遍計所執性) for addition, and the dependent nature (Paratantra, 依他起性) and the perfectly established nature (Parinispanna, 圓成實性) for subtraction. In the fifth explanation, 'inconceivable,' the 'thinking based on views or not based on views, etc.,' Master Tai said: 'Those who generate the view of self think based on views.'

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我見議我。或即起我見又不依我見思議我也。有釋或起我見者依我見思議前三。或不起我見者不依我見思議前三故也。六解意趣理門中。泰基等云。意趣以欲及勝解為體。由佛欲及勝解故。令意識有所趣向。故自欲及勝解為意趣也。略有十六。一示現意趣者。同此諸經中示也。二令厭生死名乖離。三未發心勸導令發心是教也。四以種解脫分者。贊勵令不退是利也五已得抉擇分者慶喜即是喜也。六令入見道。七正入見道斷疑也。八得學果成熟也。九得果已令修諸定也。十令得無學果也。十一如攝大乘論別義意令眾漸入故也。十二令諸能證別義道理者。發生功德歡喜意趣也。十三令能聽別義等者。于說所發生尊重心也。十四教法能引導眾生名法眼。恒轉教法名法眼恒轉也。十五勤修諸善也。十六說無相大乘教也。自下第二釋前三門由后三門應隨決了。于中先辨真義理門。由遠離二邊理門應隨決了。后類證得教導由后二種。前中初問次釋后結。釋中初約安立真辨離二邊。后約非安立辨離二邊。前中有二。一約四諦正辨離二邊。廣辨四諦義門差別。前中言為治四例說四念住者。修身念住治凈增。受念住治樂增。心念住治常增。法念住治我增。四定智者三藏云苦下四行相應智慧名決定智。以苦行治樂凈倒。無常行治常倒。空無我

【現代漢語翻譯】 現代漢語譯本： 我見（ātma-dṛṣṭi，認為存在『我』的觀點）議論『我』。或者立即產生『我見』，又不依據『我見』來思議『我』。有的解釋說，產生『我見』是依據『我見』來思議前三者（指前三種情況）。或者不產生『我見』，是不依據『我見』來思議前三者。六解意趣理門中，泰基等人說，意趣以欲（chanda，意願）及勝解（adhimokṣa，深刻的理解）為體。由於佛的意願及深刻理解，使意識有所趣向。所以，自身的意願及深刻理解就是意趣。大概有十六種。一是示現意趣，如同這些經典中所示。二是使人厭離生死，名為乖離。三是未發菩提心者，勸導其發菩提心，這是教導。四是以種解脫分者，讚揚勉勵使其不退轉，這是利益。五是已得抉擇分者，慶賀歡喜，即是喜悅。六是令人進入見道（darśana-mārga，證悟真理的道路）。七是正在進入見道，斷除疑惑。八是獲得有學果位的成熟。九是獲得果位后，令人修習各種禪定。十是令人獲得無學果位（arhatship，阿羅漢果）。十一如《攝大乘論》（Mahāyānasaṃgraha）中別義意，令眾生漸次進入。十二是令那些能夠證得別義道理的人，產生功德歡喜的意趣。十三是令那些能夠聽聞別義等的人，對於說法者產生尊重心。十四是教法能夠引導眾生，名為法眼（dharma-cakṣus，佛法之眼）。恒常運轉教法，名為法眼恒轉。十五是勤奮修習各種善行。十六是宣說無相大乘教法。 從下面開始，第二部分解釋前三門，通過後三門應該隨之決斷了。其中，首先辨別真義理門，通過遠離二邊的理門應該隨之決斷了。後面類似地證明獲得教導，通過後兩種。前面部分先提問，然後解釋，最後總結。解釋中，先從安立真來辨別遠離二邊，然後從非安立來辨別遠離二邊。前面部分有兩點。一是通過四諦（catvāri āryasatyāni，四聖諦）正確辨別遠離二邊，廣泛辨別四諦的意義和差別。前面部分說，爲了對治四種顛倒，所以說四念住（catvāri smṛtyupasthānāni，四念住）：修身念住（kāya-smṛtyupasthāna）對治凈顛倒的增長，受念住（vedanā-smṛtyupasthāna）對治樂顛倒的增長，心念住（citta-smṛtyupasthāna）對治常顛倒的增長，法念住（dharma-smṛtyupasthāna）對治我顛倒的增長。四定智（catasra nirdhāraṇajñāna，四種決定智），三藏（Tripiṭaka，佛教經典）說，苦諦（duḥkha-satya）下的四行（catvārakārāḥ，四種行相）相應的智慧，名為決定智。用苦行（duḥkha-ākāra）對治樂凈顛倒，用無常行（anitya-ākāra）對治常顛倒，用空無我

【English Translation】 English version: 'I' (ātma-dṛṣṭi, the view of 'self') argues about 'I'. Or immediately arises the 'I' view, yet does not rely on the 'I' view to contemplate 'I'. Some explain that arising the 'I' view is based on the 'I' view to contemplate the first three (referring to the first three situations). Or not arising the 'I' view is not based on the 'I' view to contemplate the first three. In the six explanations of the meaning of interest and reason, Taiki and others say that the meaning of interest takes desire (chanda, intention) and profound understanding (adhimokṣa, deep comprehension) as its essence. Because of the Buddha's desire and profound understanding, the consciousness has a direction to go. Therefore, one's own desire and profound understanding are the meaning of interest. There are roughly sixteen kinds. First is the meaning of showing, as shown in these scriptures. Second is to make people厭離(yanli, disgusted with) birth and death, called separation. Third is for those who have not developed Bodhicitta (bodhicitta, the mind of enlightenment), to encourage them to develop Bodhicitta, this is teaching. Fourth is for those who have planted the seeds of liberation, to praise and encourage them not to regress, this is benefit. Fifth is for those who have obtained the determination, to congratulate and rejoice, which is joy. Sixth is to lead people into the path of seeing (darśana-mārga, the path of realizing the truth). Seventh is to be entering the path of seeing, cutting off doubts. Eighth is the maturity of obtaining the fruit of learning. Ninth is after obtaining the fruit, to make people practice various samādhis (samādhi, meditative states). Tenth is to make people obtain the fruit of no learning (arhatship, the state of an Arhat). Eleventh is like the separate meaning in the Mahāyānasaṃgraha (Mahāyānasaṃgraha), to gradually lead sentient beings in. Twelfth is to make those who can realize the principles of separate meanings, generate the meaning of interest of merit and joy. Thirteenth is to make those who can listen to separate meanings, generate respect for the speaker. Fourteenth is that the Dharma (dharma, the teachings) can guide sentient beings, called the Dharma eye (dharma-cakṣus, the eye of Dharma). Constantly turning the Dharma, called the Dharma eye constantly turning. Fifteenth is to diligently cultivate various good deeds. Sixteenth is to speak the non-dual Mahayana (mahāyāna, the Great Vehicle) teachings. From below, the second part explains the first three doors, and the last three doors should be decided accordingly. Among them, first distinguish the true meaning of reason, and the reason for being away from the two extremes should be decided accordingly. Later, similarly prove that the teaching is obtained, through the last two kinds. The first part first asks, then explains, and finally summarizes. In the explanation, first distinguish being away from the two extremes from establishing the truth, and then distinguish being away from the two extremes from non-establishment. There are two points in the first part. One is to correctly distinguish being away from the two extremes through the Four Noble Truths (catvāri āryasatyāni, the four noble truths), and widely distinguish the meaning and differences of the Four Noble Truths. The first part says that in order to counteract the four inversions, the Four Foundations of Mindfulness (catvāri smṛtyupasthānāni, the four foundations of mindfulness) are said: cultivating the mindfulness of the body (kāya-smṛtyupasthāna) counteracts the increase of the pure inversion, the mindfulness of feeling (vedanā-smṛtyupasthāna) counteracts the increase of the pleasure inversion, the mindfulness of mind (citta-smṛtyupasthāna) counteracts the increase of the constant inversion, and the mindfulness of Dharma (dharma-smṛtyupasthāna) counteracts the increase of the self inversion. The Four Determination Wisdoms (catasra nirdhāraṇajñāna, four kinds of decisive wisdom), the Tripiṭaka (Tripiṭaka, the Buddhist canon) says that the wisdom corresponding to the four aspects (catvārakārāḥ, four aspects) under the Truth of Suffering (duḥkha-satya) is called decisive wisdom. Use the aspect of suffering (duḥkha-ākāra) to counteract the pleasure and pure inversions, use the aspect of impermanence (anitya-ākāra) to counteract the constant inversion, use emptiness and no-self

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治我倒。言生故者離蘊別有生法或我生。相故者我體相相狀及業用等可知。言六不凈如聲聞地者。謂污穢不凈。苦惱不凈。下劣不凈。觀待不凈。煩惱不凈。速壞不凈也。執為無性顯為無性。顯為無性者。謂于諸諦心執為無口說為無也。云何苦諦已下。第二廣辨四諦義門差別。中先辨諦相后約諦辨人。前中言八相如前者。此總舉指前斷滅無慾等是。此中已下隨難重釋也。言資糧方便清凈道總略名道諦者。同對法第八也。又諸菩薩方便道者等者。以資糧道同聲聞行。故不別說。複次已下第二約諦辨人。中分三。初明依諦立人差別。次明人有造作等十三法。后約法辨人句義差別。初中言諸諦為據為依為建立處立十三人者。泰云。約苦諦為據集諦為依道諦為建立。約此三諦立十三人。基又云。此等通語據依建立即一物也。不須別配。即三諦皆是。或四諦以證得無為等方建立差別故。欲界菩薩色界菩薩不可思議如來者。此中菩薩不生無色界也。如來身一向無漏。出三界在三界。故名不可思識也。次明造作等十三法有其十段。十二種造作中前四可解。彼勝流造作者。謂彼出家者修勝進行。入聖道作防護是。或生者求勝生故造作。聖人離欲造作。修八解脫造作。練根造作。凡聖引發神通造作。發起無量他利造作。言十一種障隨一現

【現代漢語翻譯】 現代漢語譯本 『治我倒』，意思是認為眾生離開五蘊（skandha，構成個體經驗的五種要素：色、受、想、行、識）之外，另外存在產生的方法，或者存在『我』（ātman，靈魂，真我）的產生。『相故者』，意思是『我』的本體、相狀以及作用等是可以認識的。 『言六不凈如聲聞地者』，指的是六種不凈：污穢不凈、苦惱不凈、下劣不凈、觀待不凈、煩惱不凈、速壞不凈。 『執為無性顯為無性』，意思是認為諸諦（satya，真理）在心中執著為『無』，口中也說為『無』。 『云何苦諦已下』，以下是第二部分，廣泛辨析四諦（catvāri āryasatyāni，四聖諦：苦、集、滅、道）的義理差別。其中先辨析諦相，后根據諦來辨析人。前面說的『八相如前者』，是總括地指前面所說的斷滅、無慾等。『此中已下隨難重釋也』，這裡以下是隨著疑問重新解釋。 『言資糧方便清凈道總略名道諦者』，這與《對法》（Abhidharma）第八卷的說法相同。『又諸菩薩方便道者等者』，因為資糧道（saṃbhāra-mārga，積聚資糧之道）與聲聞（śrāvaka，聲聞乘修行者）的修行相同，所以不特別說明。『複次已下第二約諦辨人』，以下是第二部分，根據諦來辨析人，分為三部分：首先闡明根據諦來建立人的差別；其次闡明人有造作等十三法；最後根據法來辨析人句義的差別。『初中言諸諦為據為依為建立處立十三人者』，泰法師說：『根據苦諦（duḥkha-satya，苦諦）作為依據，集諦（samudaya-satya，集諦）作為所依，道諦（mārga-satya，道諦）作為建立，根據這三諦來建立十三種人』。基法師又說：『這些都是通用的說法，依據、所依、建立實際上是一回事，不需要分別對應，即三諦都是。或者四諦（catvāri āryasatyāni，四聖諦）以證得無為等才建立差別』。『欲界菩薩、菩薩、不可思議如來者』，這裡說的菩薩是不生無的。如來（tathāgata，佛）的身一向沒有煩惱，超出三界（trayo dhātava，欲界、色界、無色界）又存在於三界之中，所以稱為不可思議。 接下來闡明造作等十三法，共有十段。十二種造作中，前四種可以理解。『彼勝流造作者』，指的是那些出家修行殊勝之行的人，進入聖道（ārya-mārga，聖者之道）進行防護。或者說，爲了求得殊勝的生而造作，聖人爲了離欲而造作，修八解脫（aṣṭa vimokṣāḥ，八解脫）而造作，鍛鍊根器而造作，凡夫和聖人引發神通而造作，發起無量利他之事而造作。『言十一種障隨一現』

【English Translation】 English version 'Curing the attachment to self' means believing that sentient beings, apart from the five skandhas (the five aggregates that constitute individual experience: form, feeling, perception, mental formations, and consciousness), have a separate method of arising, or that the 'self' (ātman, soul, true self) arises. 'The reason for characteristics' means that the essence, characteristics, and functions of the 'self' are knowable. 'The six impurities as in the Śrāvakabhūmi' refer to six types of impurity: impure due to filth, impure due to suffering, impure due to inferiority, impure due to dependence, impure due to afflictions, and impure due to rapid decay. 'Holding as without nature, revealing as without nature' means that one holds the truths (satya, realities) as 'non-existent' in the mind and speaks of them as 'non-existent' in speech. 'How about the Truth of Suffering onwards' This is the second part, extensively analyzing the differences in the meaning of the Four Noble Truths (catvāri āryasatyāni: duḥkha, samudaya, nirodha, and mārga). It first analyzes the characteristics of the truths and then analyzes people based on the truths. The earlier statement 'the eight characteristics are like the previous ones' is a general reference to the previously mentioned cessation, lack of desire, etc. 'From here onwards, re-explaining according to the difficulties' means that from here onwards, explanations are given again according to the questions. 'The accumulation of merit, skillful means, and the pure path are generally called the Truth of the Path' This is the same as in the eighth volume of the Abhidharma. 'Also, the skillful means of the Bodhisattvas, etc.' Because the path of accumulation (saṃbhāra-mārga, the path of accumulating merit) is the same as the practice of the Śrāvakas (śrāvaka, practitioners of the Hearer Vehicle), it is not specifically explained. 'Furthermore, the second part below analyzes people based on the truths' The following is the second part, analyzing people based on the truths, divided into three parts: first, clarifying the differences in establishing people based on the truths; second, clarifying that people have thirteen dharmas such as creation; and third, analyzing the differences in the meaning of sentences about people based on the dharmas. 'In the beginning, it is said that the thirteen types of people are established based on the truths as the basis, reliance, and place of establishment' Master Tai said: 'Based on the Truth of Suffering (duḥkha-satya) as the basis, the Truth of the Origin (samudaya-satya) as the reliance, and the Truth of the Path (mārga-satya) as the establishment, these thirteen types of people are established based on these three truths.' Master Ji also said: 'These are all common statements; basis, reliance, and establishment are actually the same thing and do not need to be separately matched, that is, all three truths are. Or the Four Noble Truths establish differences only when realizing the unconditioned, etc.' 'Bodhisattvas of the Desire Realm, Bodhisattvas, Inconceivable Tathāgatas' The Bodhisattvas mentioned here do not arise without . The body of the Tathāgata (tathāgata, Buddha) is always without defilements, transcends the three realms (trayo dhātava: kāmadhātu, rūpadhātu, and arūpadhātu) and exists within the three realms, so it is called inconceivable. Next, clarifying the thirteen dharmas such as creation, there are ten sections in total. Among the twelve types of creation, the first four can be understood. 'Those who create superior streams' refers to those who have left home to cultivate superior practices, enter the Noble Path (ārya-mārga, the path of the noble ones) and provide protection. Or, they create in order to seek superior rebirth, the saints create in order to be free from desire, create by cultivating the eight liberations (aṣṭa vimokṣāḥ), create by training their faculties, ordinary people and saints create by invoking supernatural powers, and create by initiating countless acts of benefiting others. 'It is said that any one of the eleven types of obstacles may appear.'

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前者。十二障中總前後十一種障隨一現前為第六障礙障。更無別體也。業有二謂思及思已者。意業名思。身語名思已。言此中差別者至意樂是果性者。泰云。修成果性是根。修未成時因性是界。如次現種信解與意樂。俱以欲勝解為性。然初起因時名信解。後起果時名欲樂。基云。根界二種若染若凈隨應通用信等五根及五受根意根為體。但現行名根種子名界。大義曰。或初修未滿名界是增義。已成滿名根根是增上義。故名界故言果因也而體無別信解意樂如諸論。並以欲及勝解二法為體。若染若凈皆同亦無差別。但是信解是因意樂是果。即種子名信解果名意樂也。此即諸論證文大義曰。即初起信等時名信解。所以是因。后時起信等名意樂所以是果。非約種子等解。此義如是隨眠有二可害非可害者。有種姓者所有隨眠名為可害。無姓人名不可害。生略有二謂無暇生及有暇者。問無暇生與八難處寬狹云何。三藏云。受八難身不能修起入聖方便。併名無暇生。習氣有二謂無間生習氣及前生習氣者。景補闕云。現在世熏三性習氣。名無間生習氣。過去世熏三性習氣。名無間生習氣。過去世熏三性習氣。藏法師云。煩惱種子名前生習氣。斷惑種已所有氣類名無間生。有釋次前身所生習氣名無間生。第三身以去名前生習氣。聚者有三種

【現代漢語翻譯】 現代漢語譯本 前者。十二種障礙中，總共前後有十一種障礙，任何一種出現在眼前，就是第六種障礙——障礙障。除此之外，沒有其他的本體了。業有兩種，即思和思已。意業稱為思，身語業稱為思已。說到這其中的差別，直到『意樂是果性』，泰法師說，修習成就果性是根，修習未成就時是界。依次顯現種子、信解和意樂，都以欲和勝解為體性。然而，最初生起因的時候稱為信解，後來生起果的時候稱為意樂。窺基法師說，根和界這兩種，無論是染污的還是清凈的，都普遍適用，以信等五根以及五受根、意根為體。只是現行的時候稱為根，種子的時候稱為界。大義法師說，或者最初修習未圓滿的時候稱為界，是增長的意思；已經成就圓滿的時候稱為根，根是增上的意思。所以稱為界，所以說是果因，而本體沒有差別，信解和意樂如同各種論典所說，都以欲和勝解兩種法為體。無論是染污的還是清凈的，都相同，也沒有差別。但是信解是因，意樂是果，也就是種子名為信解，果名為意樂。這就是各種論典的證明文。大義法師說，最初生起信等的時候稱為信解，所以是因；後來生起信等的時候稱為意樂，所以是果。不是從種子等方面來解釋。這個意義是這樣的。隨眠有兩種，可害的和不可害的。有種姓的人所有的隨眠，名為可害；沒有種姓的人，名為不可害。生略有二種，即無暇生和有暇生。問：無暇生和八難處（指沒有機會修行佛法的八種處境）的寬窄如何？三藏法師說，受八難之身，不能修習生起進入聖道的方便，都名為無暇生。習氣有兩種，即無間生習氣和前生習氣。景補闕說，現在世熏習的三性習氣，名為無間生習氣。過去世熏習的三性習氣。藏法師說，煩惱的種子名為前生習氣，斷除迷惑的種子后，所有的氣類名為無間生。有解釋說，緊接著前一生所生的習氣名為無間生，第三生及以後名為前生習氣。聚有三種。

【English Translation】 English version The former. Among the twelve hindrances, a total of eleven hindrances, appearing one after another, constitute the sixth hindrance: the hindrance of obstacles. There is no other entity besides this. There are two types of karma: 'thinking' and 'thought-of'. Mental karma is called 'thinking', while physical and verbal karma are called 'thought-of'. Regarding the difference between them, up to 'intention is the nature of the result', the master Tai says that cultivating and achieving the nature of the result is the root, while when cultivation is not yet achieved, it is the realm. Sequentially manifesting seeds, faith-understanding (śraddhā-adhimokṣa), and intention (chanda), all have desire (kāma) and resolution (adhimokṣa) as their nature. However, when the cause initially arises, it is called faith-understanding; when the result later arises, it is called intention. The master Kuiji says that these two types, root and realm, whether defiled or pure, are universally applicable, with the five roots of faith, etc., as well as the five roots of feeling and the mind-root, as their entity. Only when actively functioning are they called roots; when they are seeds, they are called realms. The master Dayi says that when initial cultivation is incomplete, it is called the realm, meaning growth; when it is achieved and complete, it is called the root, meaning superiority. Therefore, it is called the realm, so it is said to be the cause of the result, but the entity is not different. Faith-understanding and intention, as the various treatises say, both have desire and resolution as their entity. Whether defiled or pure, they are the same, and there is no difference. However, faith-understanding is the cause, and intention is the result, that is, the seed is called faith-understanding, and the result is called intention. This is the proof text of various treatises. The master Dayi says that when faith, etc., initially arise, it is called faith-understanding, so it is the cause; when faith, etc., arise later, it is called intention, so it is the result. It is not explained in terms of seeds, etc. This is the meaning. There are two types of latent tendencies (anuśaya): those that can be eliminated and those that cannot. The latent tendencies of those who have the lineage are called those that can be eliminated; those who do not have the lineage are called those that cannot be eliminated. There are briefly two types of birth: unfavorable birth (akṣaṇa) and favorable birth (kṣaṇa). Question: What is the scope of unfavorable birth and the eight unfavorable conditions (aṣṭākṣaṇa)? The Tripitaka master says that the body that suffers the eight unfavorable conditions cannot cultivate and arise the means to enter the path of the saints, and all are called unfavorable birth. There are two types of habitual tendencies (vāsanā): immediate habitual tendencies and previous habitual tendencies. Jing Buque says that the habitual tendencies of the three natures cultivated in the present life are called immediate habitual tendencies. The habitual tendencies of the three natures cultivated in the past life. The master Zang says that the seeds of afflictions are called previous habitual tendencies; after the seeds of delusion are cut off, all the remaining traces are called immediate habitual tendencies. Some explain that the habitual tendencies arising from the immediately preceding life are called immediate habitual tendencies, and from the third life onwards are called previous habitual tendencies. There are three types of aggregates (rāśi).

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乃至方便不定者。補闕云。邪定有二。一本性邪定。無三乘性人成無間業。二方便邪者。有涅槃性人遇得在凡位。於三乘中緣起五逆業。正定亦二。一本性正性定成一乘種性。二方便正性定。謂入見道已去。不定亦二。本性不定者此人在凡總成三乘種姓。二方便不定者。遇緣或作邪定或作正定。正定中或作聲聞乃至作佛。基云。邪定有二。謂本性方便。初是無種姓人。次是斷善根人。通有性無性。大義曰。斷善根人通有性。大義曰。斷善還續未必邪見聚。造五逆業者決定邪定故。大義曰。正性定有二。本性方便。初者即三乘本有各別決定性。次者即此人已入聖道以去是。大義不定亦有二種一本性二方便。初是本有三乘種姓人。一人身中有三乘種性故。二方便不定者解已入聖道已。然始迴向大等入方便。故方不定名方便不定也。前人是凡夫時有三乘種子。或即迴心或總定不定人不定其位。次定亦爾。此不定姓人或具三乘種子。或唯具二種子等。有釋三聚各有法爾新熏二種子。名本性方便也。下辨句義差別。云複次乃至如其所應者。前解十三種法竟。亦應依彼立十三人。結勸應知。十三人之於十三法中隨應有無。故云如其所應。兩番四句其義可知。下次第二約非安立辨離二邊。中初標非安立真實為聖智境此即中道。次明增

益邊。言由三因永不應理等者。一若名言有義性者。如名有多義。體亦應多故。二若離長短等多名言。彼長短等義覺不生故。所取義定非實有。此之二因以名遣義。三若如義取名者。見色等時應生名覺。何者既能詮名義依而轉。名義相稱故知義時應知名也。此之一因以義遣名。可引攝論文問如前說。已下第三問答料簡。于中有三。初問如前十六意趣中說別義相應意趣者。此有何義故了第三教導理門耶。答非如言教義相應意趣。但是除遣如言劣義。其餘勝義名別義意趣。故意趣能了教導理門。可作此文不與別時意教義相應意趣。與別時意教義相應意趣。與別時義意相變。故名別義意趣。以余勝義除遣別時義意以辨教導。此中隨難別解。故餘十五更不料簡。次解前三理門。由后三門應隨決了義。于中初明真義決了為根本故所餘理門亦隨決了。二明於真義理門隨決了者能入五種離生。泰基等云。見道煩惱猶如身中宿食不消。西國呼宿食名為生食。生食在身能作死患。見道煩惱在能作重患。若斷見惑如離生食。故由離生。即是心親云超升離生。即其色入見道。離生人有五種。一是初果。二是超越一來。三是超越不還。四是獨覺。五是菩薩也。下辨建立安立非安立二諦所以。有三問答。初問答中道理二縛一時頓斷。論主約義說前

【現代漢語翻譯】 益邊（Yibian）。關於『言由三因永不應理等』的說法，有以下三種情況： 一、如果名言具有意義，就像一個名稱有多種含義一樣，那麼實體也應該有多種。 二、如果脫離了長短等多種名言，那麼對於長短等意義的覺知就不會產生。因此，所理解的意義必定不是真實存在的。以上兩種情況是用名言來否定意義。 三、如果像根據意義來取名一樣，那麼在看到顏色等事物時，就應該產生名稱的覺知。因為名稱能夠詮釋意義，並且名稱和意義相互依存而轉化，名稱和意義相互對應，因此在理解意義時就應該知道名稱。這種情況是用意義來否定名稱。 可以引用相關論文來提問，就像前面說的那樣。 以下是第三個問答的辨析，其中有三個方面。首先，提問就像前面十六種意趣中所說的『別義相應意趣』，這種意趣有什麼意義，能夠了解第三種教導理門呢？ 回答是，它不像『言教義相應意趣』那樣，只是排除像言語一樣低劣的意義，而是其餘殊勝的意義，即『名別義意趣』。因此，這種意趣能夠了解教導理門。可以這樣理解，這種意趣不與『別時意教義相應意趣』相應，而是與『別時意教義相應意趣』以及『別時義意相變』相應，所以稱為『別義意趣』。用其餘殊勝的意義來排除『別時義意』，從而辨別教導。這裡根據不同的難題進行不同的解答，因此其餘十五種意趣不再一一辨析。 其次，解釋前面三種理門，通過後面三種理門應該隨之決斷意義。其中首先說明真義的決斷是根本，因此其餘的理門也隨之決斷。 二、說明對於真義理門的隨之決斷，能夠進入五種離生。泰基（Taiji）等人說，見道的煩惱就像身體里未消化的食物一樣。西國稱未消化的食物為『生食』。生食在身體里會引發死亡的疾病。見道的煩惱也會引發嚴重的疾病。如果斷除了見惑，就像離開了生食一樣。因此，通過離生，就是心親（Xinqin）所說的超升離生，也就是色入見道。離生的人有五種：一是初果，二是超越一來，三是超越不還，四是獨覺，五是菩薩。 下面辨別建立安立和非安立二諦的原因，有三個問答。最初的問答中，道理二縛同時頓斷。論主根據意義來說明前面。

【English Translation】 Yibian. Regarding the statement 'Words arise from three causes and are eternally unreasonable,' there are three situations: 1. If names have meaning, just as one name has multiple meanings, then the entity should also have multiple forms. 2. If separated from names like 'long' and 'short,' the perception of meanings like 'long' and 'short' will not arise. Therefore, the understood meaning must not be truly existent. The above two situations use names to negate meaning. 3. If it's like naming based on meaning, then when seeing colors and other things, the perception of the name should arise. Because the name can explain the meaning, and the name and meaning are interdependent and transform, and the name and meaning correspond to each other, therefore, when understanding the meaning, one should know the name. This situation uses meaning to negate the name. Relevant papers can be cited to ask questions, just as mentioned before. The following is the analysis of the third question and answer, which has three aspects. First, the question is like the 'Distinct Meaning Corresponding Intent' mentioned in the previous sixteen intents. What is the meaning of this intent, and how can it understand the third teaching principle? The answer is that it is not like the 'Verbal Teaching Meaning Corresponding Intent,' which only eliminates inferior meanings like words, but rather the remaining superior meanings, which is the 'Name Distinct Meaning Intent.' Therefore, this intent can understand the teaching principle. It can be understood that this intent does not correspond to the 'Separate Time Intent Teaching Meaning Corresponding Intent,' but corresponds to the 'Separate Time Intent Teaching Meaning Corresponding Intent' and the 'Separate Time Meaning Intent Transformation,' so it is called 'Distinct Meaning Intent.' Use the remaining superior meanings to eliminate the 'Separate Time Meaning Intent,' thereby distinguishing the teaching. Here, different answers are given according to different difficult questions, so the remaining fifteen intents will not be analyzed one by one. Secondly, explain the first three principles, and the meaning should be decided accordingly through the last three principles. First, it is stated that the decision of true meaning is fundamental, so the remaining principles are also decided accordingly. 2. Explaining that the subsequent decision on the principle of true meaning can enter the five kinds of detachment. Taiji and others said that the afflictions of the path of seeing are like undigested food in the body. The Western countries call undigested food 'raw food.' Raw food in the body can cause fatal diseases. The afflictions of the path of seeing can also cause serious diseases. If the delusions of views are cut off, it is like leaving raw food. Therefore, through detachment, it is the transcendence detachment said by Xinqin, which is the entry of form into the path of seeing. There are five types of people who are detached: first, the first fruit; second, surpassing once coming; third, surpassing non-returning; fourth, solitary Buddha; fifth, Bodhisattva. The following distinguishes the reasons for establishing the two truths of establishment and non-establishment, with three questions and answers. In the initial question and answer, the two bonds of reason are broken simultaneously and suddenly. The author explains the foregoing based on meaning.

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后斷。有師以此將證二乘后智即非斷道。以有想故如加行智等。唯識二解而無取惟第二問答中加行有二。一遠加行即名資糧道。二近加行即名方便道。欲令二加行道得清凈引正斷道故。更說安立。第三問答中問意。若如小乘解觀於四諦。斷二種縛有何過失。更說非安立耶。答中二義。一者若有超越證不還者。依第四定起暖等時。作十六行觀安立諦故。應如聖道斷二縛極清凈。然不許爾。故有相心不斷縛。二者若彼有相道能斷二縛者。即應與出世道無有差別。然有差別故不應理。上來正辨有五之中前四已訖。自下第五雜抉擇聞慧地義。有十四句。一辨粗重無有堪能。今此粗重無堪能性即是依附五蘊相續。氣類有其五相。一身心沉重。二剛強不調順。三障礙善作。四怯劣無所堪任。五不隨所欲而轉。二辨長養根大之法。昔來長養有四。今加避不平等為五。此略有二。一任持長養即是四食。二不損害長養即是后四。謂夢避不平等梵行等至。任持長養有四。一變壞任持是數食。喜悅任持是觸食。希望是思。攝受執取是識。三辨五行。身行謂入出息。語行是尋伺意行謂想受等。四業行者業體之行。五壽行者由邊際定力轉壽令長名壽行。或云即命根體四辨五種不放逸。五辨名色。各有五種名。五種者。一心二心所。此二出體。后三

【現代漢語翻譯】 現代漢語譯本 后斷。有師以此認為，如果將證得二乘（聲聞乘和緣覺乘）的后得智，那就不是斷道。因為還有想的存在，就像加行智等。唯識宗有兩種解釋，但沒有取捨，只有第二種問答中，加行道有二種。一是遠加行，即名為資糧道；二是近加行，即名為方便道。爲了使這兩種加行道得到清凈，所以進一步說明安立的道理。 第三個問答中的提問意圖是：如果像小乘那樣觀察四諦（苦、集、滅、道），斷除兩種束縛（見所斷惑和修所斷惑），有什麼過失呢？為什麼要進一步說明非安立呢？回答中有兩種含義。一是如果有人超越證得不還果（阿那含果）的，依靠第四禪定生起暖位等時，通過作十六行觀來安立四諦，應該像聖道一樣斷除兩種束縛，達到極清凈。然而，並不允許這樣，所以有相的心不能斷除束縛。二是如果那有相的道能夠斷除兩種束縛，那就應該與出世道沒有差別。然而，因為有差別，所以不合道理。 以上正確辨析了五種情況，前四種已經結束。下面是第五種，雜亂地抉擇聞慧地的意義，共有十四句。一是辨析粗重沒有堪能性。現在這種粗重沒有堪能性，就是依附於五蘊（色、受、想、行、識）的相續。氣類有五種表現：一是身心沉重；二是剛強不調順；三是障礙善行；四是怯懦無所堪任；五是不隨順自己的意願而運轉。 二是辨析長養根大的方法。過去長養有四種，現在加上避免不平等，共有五種。這大致有兩種：一是任持長養，即是四食（段食、觸食、思食、識食）；二是不損害長養，即是后四種，指夢、避免不平等、梵行、等至。任持長養有四種：一是變壞任持，是數食；喜悅任持，是觸食；希望是思食；攝受執取是識食。 三是辨析五行。身行是指入息和出息；語行是尋和伺；意行是指想和受等。四是業行，指業體的執行。五是壽行，指通過邊際定力延長壽命，稱為壽行。或者說就是命根的本體。四是辨析五種不放逸。五是辨析名色。各有五種名。五種是指：一心和二心所。這兩種是指出體性。后三種...

【English Translation】 English version Later, there is a teacher who argues that if the subsequent wisdom of one who is about to attain the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) is used to prove it, then it is not the path of cessation. This is because there is still thought, like the preparatory wisdom (prayoga-jñāna) and so on. There are two interpretations in Vijñānavāda, but there is no acceptance or rejection; only in the second question and answer, the preparatory path has two types. The first is the distant preparatory path, which is called the Path of Accumulation (saṃbhāra-mārga); the second is the near preparatory path, which is called the Path of Application (prayoga-mārga). In order to purify these two paths of application, the principle of establishment is further explained. The intention of the question in the third question and answer is: If one observes the Four Noble Truths (duḥkha, samudaya, nirodha, and mārga) like the Hīnayāna, and cuts off the two bonds (afflictions to be abandoned by seeing and afflictions to be abandoned by meditation), what fault is there? Why further explain non-establishment? There are two meanings in the answer. First, if someone transcends and attains the fruit of Non-Returning (Anāgāmi), when warmth (ūṣmagata) and so on arise based on the fourth dhyāna, by making the sixteen aspects of observation to establish the Four Noble Truths, they should cut off the two bonds like the Noble Path (ārya-mārga), reaching extreme purity. However, this is not allowed, so the mind with characteristics cannot cut off the bonds. Second, if that path with characteristics can cut off the two bonds, then it should be no different from the supramundane path (lokottara-mārga). However, because there is a difference, it is not reasonable. The above correctly distinguishes the five situations, and the first four have ended. Below is the fifth, randomly deciding the meaning of the Hearing Wisdom Ground (śruta-mayī bhūmi), with a total of fourteen sentences. First, analyze that coarseness has no capacity. Now this coarseness has no capacity, which is dependent on the continuity of the five aggregates (skandha) (rūpa, vedanā, saṃjñā, saṃskāra, vijñāna). The nature of the elements has five manifestations: first, the body and mind are heavy; second, they are rigid and not harmonious; third, they obstruct good deeds; fourth, they are timid and incapable; fifth, they do not turn according to one's wishes. Second, analyze the methods of nourishing the roots and elements. In the past, there were four types of nourishment, and now, with the addition of avoiding inequality, there are five types. These are roughly two types: first, sustaining nourishment, which is the four foods (aḥāra) (physical food, sense-impression food, volition food, and consciousness food); second, non-harming nourishment, which refers to the latter four, referring to dreams, avoiding inequality, pure conduct (brahmacarya), and meditative attainments (samāpatti). Sustaining nourishment has four types: first, changing sustenance, which is physical food; joyful sustenance, which is sense-impression food; hope is volition food; reception and grasping is consciousness food. Third, analyze the five activities (pañca-saṃskāra). Bodily activity (kāya-saṃskāra) refers to inhalation and exhalation; verbal activity (vāk-saṃskāra) is investigation (vitarka) and analysis (vicāra); mental activity (citta-saṃskāra) refers to thought (saṃjñā) and feeling (vedanā), etc. Fourth, karmic activity (karma-saṃskāra) refers to the operation of the body of karma. Fifth, life activity (āyu-saṃskāra) refers to prolonging life through the power of the marginal concentration (sīmā-samādhi), called life activity. Or it is said to be the essence of the life faculty (jīvitendriya). Fourth, analyze the five non-negligences (apramāda). Fifth, analyze name and form (nāma-rūpa). Each has five names. The five refer to: one mind (citta) and two mental factors (caitta). These two are to point out the essence. The latter three...

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義別。色有五種。一諸大。二大種所造者據體。后三義別。六辨煩惱分之為三。先辨五愚次明五種有愛。基云。一法性愛者。即劫末時法爾愛生上界故。如法爾等。二誓願愛者。而非此時外余誓願生彼。三愚癡愛。即外道等計彼為涅槃。四厭離愛。即泛爾厭下愛上也五思擇愛。謂聖者生彼定慧上流人等。大義曰。今言有愛。未必緣上二界。但緣內有身即是。法性愛者即任運愛。如第七識俱體。誓願愛如發願是我。定愿當得如是如是等。愚癡愛者即無明增愛若生死。亦如外道求生天等。厭離愛者如論云舍法受無羞恥者。即舍受戒法無羞恥也。即今舍人是即厭此事受彼事。思擇愛者如思擇言人天是勝我法劣也。又熱愛種。下明由五種立無慚愧。先辨無慚愧相。后翻顯慚愧亦有五相。言三于舍法受無有羞恥者。泰云。此于舍受戒法無羞恥也。七辨惡說法者及惡友相。先明惡說惡友。后翻顯善說友。八辨止觀。泰云。盡所有性者。知一切法自性也。如所有性者知一切法差別也。真諦師釋為如理智如量智者。不順梵本也。九辨三漏。景雲。欲漏五相。緣欲界外五欲煩惱名欲漏。有漏五相者。初三謂緣內三。謂緣內三有身生漏俱名有漏。有漏通。小論據漏增故但說上二界惑名有漏。四能生無慾樂有諸煩惱者。還是中界妙界煩惱。能

【現代漢語翻譯】 義別：色的種類有五種。第一種是諸大（四大種），第二種是大種所造的色，這兩者就自體而言有所區別。后三種則在意義上有所區別。 六、辨別煩惱，將其分為三類。首先辨別五種愚癡，其次闡明五種有愛。窺基大師說：『一、法爾愛（innate love）』，指的是在劫末時自然而然產生的對上界的愛，就像法爾等情況一樣。二、誓願愛（vow-based love），指的是並非在劫末時，而是通過其他誓願而產生的對上界的愛。三、愚癡愛（ignorance-based love），指的是外道等錯誤地認為上界是涅槃。四、厭離愛（aversion-based love），指的是普遍厭惡地獄而愛上界。五、思擇愛（discriminating love），指的是聖者生於上界，通過禪定和智慧向上修行的人等。』 大義法師說：『現在所說的有愛，未必是緣于上二界，只要是緣于內有的身，就是有愛。法爾愛指的是任運而生的愛，就像第七識俱生的愛一樣。誓願愛就像發願『我』，一定能夠得到如此這般的結果一樣。愚癡愛指的是無明增長的愛，比如對外道求生天界等。厭離愛就像論中所說的『捨棄戒法而不知羞恥的人』，就是捨棄了受戒的法，而不知羞恥。也就是現在捨棄這件事而接受那件事的人。思擇愛就像思擇言論，認為人天是殊勝的，我的法是低劣的。』 另外還有熱愛的種子。 下面闡明由五種原因而產生無慚愧。首先辨別無慚愧的相狀，然後反過來闡明慚愧也有五種相狀。『三、對於捨棄戒法而接受其他事物沒有羞恥』，泰法師說：『這是對於捨棄受戒的法而沒有羞恥。』 七、辨別惡說法者和惡友的相狀。首先闡明惡說法者和惡友，然後反過來闡明善說法者和善友。 八、辨別止觀。泰法師說：『盡所有性（exhaustive nature），指的是瞭解一切法的自性。如所有性（as-it-is nature），指的是瞭解一切法的差別。』 真諦法師解釋為如理智和如量智，這不符合梵文字意。 九、辨別三種漏洞。景法師說：『欲漏有五種相狀，緣于欲界之外的五欲煩惱，稱為欲漏。有漏有五種相狀，前三種指的是緣于內在的三有身而產生的漏洞，都稱為有漏。有漏是通用的。小乘論典根據漏洞的增多，只說上二界的迷惑是有漏。第四種是能夠產生無慾樂的各種煩惱，還是指色界和無色界的煩惱。』

【English Translation】 Distinction of Meanings: There are five types of form (rupa). The first is the Great Elements (Mahabhuta), and the second is form produced by the Great Elements. These two are distinct in their essence. The latter three are distinct in meaning. Six, Discriminating Afflictions, dividing them into three categories. First, discriminate the five types of ignorance, and then explain the five types of craving. Master Kuiji said: 'One, Innate Love (法爾愛, fa er ai), refers to the natural arising of love for the upper realms at the end of a kalpa, like in the case of 'fa er' and others. Two, Vow-based Love (誓願愛, shi yuan ai), refers to love for the upper realms that arises not at the end of a kalpa, but through other vows. Three, Ignorance-based Love (愚癡愛, yu chi ai), refers to externalists and others mistakenly believing the upper realms to be Nirvana. Four, Aversion-based Love (厭離愛, yan li ai), refers to generally disliking the lower realms and loving the upper realms. Five, Discriminating Love (思擇愛, si ze ai), refers to sages born in the upper realms, those who cultivate upwards through meditation and wisdom, and others.' Dayi Dharma Master said: 'The craving now spoken of does not necessarily arise from the upper two realms; as long as it arises from the inner existing body, it is craving. Innate Love refers to love that arises spontaneously, like the love that arises with the seventh consciousness. Vow-based Love is like making a vow, 'I' will certainly attain such and such a result. Ignorance-based Love refers to love that is increased by ignorance, such as externalists seeking to be born in the heavens. Aversion-based Love is like what is said in the treatise, 'those who abandon the Dharma of precepts and are without shame,' which means abandoning the Dharma of receiving precepts and being without shame. That is, those who now abandon this thing and accept that thing. Discriminating Love is like discriminating speech, thinking that humans and gods are superior, and my Dharma is inferior.' There is also the seed of passionate love. Below, it is explained that shamelessness arises from five causes. First, discriminate the characteristics of shamelessness, and then conversely explain that shame also has five characteristics. 'Three, there is no shame in abandoning the Dharma of precepts and accepting other things,' Dharma Master Tai said: 'This is about having no shame in abandoning the Dharma of receiving precepts.' Seven, Discriminating those who speak evil Dharma and the characteristics of evil friends. First, explain those who speak evil Dharma and evil friends, and then conversely explain those who speak good Dharma and good friends. Eight, Discriminating cessation and contemplation (止觀, zhi guan). Dharma Master Tai said: 'Exhaustive Nature (盡所有性, jin suo you xing) refers to understanding the self-nature of all dharmas. As-it-is Nature (如所有性, ru suo you xing) refers to understanding the differences of all dharmas.' The interpretation of Dharma Master Zhendi as 'wisdom according to principle' and 'wisdom according to measure' does not conform to the meaning of the Sanskrit text. Nine, Discriminating the three outflows (漏, lou). Dharma Master Jing said: 'The outflow of desire has five characteristics, arising from the five desires and afflictions outside the desire realm, called the outflow of desire. The outflow of existence has five characteristics, the first three referring to the outflows arising from the inner three existing bodies, all called the outflow of existence. The outflow of existence is universal. The Hinayana treatises, according to the increase of outflows, only say that the delusions of the upper two realms are the outflow of existence. The fourth is the various afflictions that can produce non-desire pleasure, still referring to the afflictions of the form realm and the formless realm.'

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生有欲樂有諸煩惱者。還是劣界煩惱界。略五相立邪解脫欲無明漏謂有想論等者。此因末劫末見中五論所生無明名無明漏。亦通三界。泰云。內根遍三界為前三。通五欲為后二。惡趣能生死欲樂有諸煩惱。人天能生欲樂有諸煩惱也。基云。大義上二界名無慾樂煩惱。此中無明漏唯取六十二見相應無明唯在欲界。此六十二見名障解脫等故。如八十九以無明為主。此云無明。其實見亦是。如八十九說。然此中唯舉后際分別見不舉前際見者。以論云欲無明漏。欲者希欲義緣於後際起希欲勝。非緣前際見不名無明漏。即如八十九。十辨諸法差別。景雲。一由相者謂十八界各有相狀。所依是根相。行者是識相。所住是塵相。亦可所依是諸法因緣。行是有為住是無為。二由體者諸法因有色心等體。即依自相差別以明法體。三由業者諸法各有業用。謂各作用及邪行正行各有相違作用。四由法者即是染凈二諦等法。五由因果者近遠是因三時業別故。及愛非愛是果。泰云。言相者謂由所依故及行住故者。如眼識以由所依眼根為相。及識相分諸義行相為相。及住自了別即為相也。十一明三種三論。言聽聞究竟論者謂諸惡咒術者。泛是咒詞不欲求義。但得聽聞即為究竟。諍訟究竟論者謂諸外道因明者。景雲。無出離意但求過非。新羅皛法師云

【現代漢語翻譯】 現代漢語譯本 對於那些有慾望和快樂，以及各種煩惱的眾生來說，他們是處於低劣的境界還是煩惱的境界呢？略而言之，有五種表現形式可以被認為是錯誤的解脫，例如對慾望、無明之漏（avidyā-āsrava，指由無明產生的煩惱）的執著，以及認為存在『有想論』（bhava-sanjñā，指執著于存在的思想）等等。這些都是因為在末劫（kalpa，指宇宙壞滅的時期）和末見（anta-dṛṣṭi，指極端的見解）中，由五種理論所產生的無明，被稱為無明之漏。這種無明之漏也遍及三界（trayo dhātava，指欲界、色界、無色界）。 泰法師說：『內在的根源遍及三界，這是指前三種情況。普遍存在於五欲（pañca kāmaguṇā，指色、聲、香、味、觸五種感官慾望）之中，這是指后兩種情況。』惡趣（durgati，指地獄、餓鬼、畜生三惡道）能夠產生生死和對慾望的快樂，以及各種煩惱。人道和天道也能夠產生對慾望的快樂，以及各種煩惱。 窺基法師說：『從廣義上講，色界和無色界被稱為沒有慾望和快樂的煩惱。』這裡的無明之漏，僅僅是指與六十二見（ṣaṣṭi-dvāṣaṣṭi dṛṣṭigata，指六十二種錯誤的見解）相應的無明，而且僅僅存在於欲界。這六十二見被稱為障礙解脫等等的原因。就像八十九種煩惱以無明為主一樣，這裡也說是無明。但實際上，見也是煩惱。就像八十九種煩惱所說的那樣。然而，這裡只提到了對后際（aparantakoti，指未來）的分別見，而沒有提到對前際（pūrvantakoti，指過去）的見解，是因為經論中說『慾望和無明之漏』。慾望是指希望和慾望，它緣於後際而產生強烈的希望和慾望。如果緣於前際，見解就不能被稱為無明之漏。這就像八十九種煩惱一樣。 十、辨別諸法的差別。景法師說：『一、由相（lakṣaṇa，指特徵）而言，十八界（aṣṭādaśa dhātava，指眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六境，以及眼識、耳識、鼻識、舌識、身識、意識六識）各有其相狀。所依的是根的相狀，行的是識的相狀，所住的是塵的相狀。也可以說，所依的是諸法的因緣，行是有為法（saṃskṛta，指有生滅變化的法），住是無為法（asaṃskṛta，指沒有生滅變化的法）。二、由體（svabhāva，指本體）而言，諸法各有色心等體。即依據各自的相狀差別來闡明法的本體。三、由業（karma，指作用）而言，諸法各有其業用。即各自的作用，以及邪行和正行各有相反的作用。四、由法（dharma，指法則）而言，即是染（saṃkleśa，指污染）和凈（viśuddhi，指清凈）二諦（satya，指真理）等法。五、由因果（hetu-phala，指原因和結果）而言，近因和遠因是因，三時的業是差別的原因，以及愛和非愛是果。』 泰法師說：『所說的相，是指由所依的緣故，以及行和住的緣故。例如，眼識以所依的眼根為相，以及識的相分諸義行相為相，以及安住于自我的了別，即為相。』 十一、闡明三種三論。所說的『聽聞究竟論』，是指那些惡咒術者。泛指咒語，不追求意義，只要聽到就認為是究竟。『諍訟究竟論』，是指那些外道（tīrthika，指佛教以外的宗教或哲學派別）因明（hetuvidyā，指邏輯學）者。景法師說：『沒有出離的意圖，只是尋求過失和錯誤。』新羅的皛法師說

【English Translation】 English version For beings who have desires and pleasures, as well as various afflictions, are they in an inferior realm or a realm of afflictions? Briefly, there are five aspects that can be considered as incorrect liberation, such as attachment to desires, the outflow of ignorance (avidyā-āsrava, referring to afflictions arising from ignorance), and clinging to the idea of 'bhava-sanjñā' (the thought of clinging to existence), and so on. These are due to the ignorance arising from the five theories in the final kalpa (kalpa, referring to the period of cosmic destruction) and final views (anta-dṛṣṭi, referring to extreme views). This outflow of ignorance also pervades the three realms (trayo dhātava, referring to the desire realm, the form realm, and the formless realm). Master Tai said: 'The internal roots pervade the three realms, referring to the first three situations. Universally present in the five desires (pañca kāmaguṇā, referring to the five sensory desires of form, sound, smell, taste, and touch), referring to the latter two situations.' The evil destinies (durgati, referring to the three evil paths of hell, hungry ghosts, and animals) can generate birth and death and the pleasure of desires, as well as various afflictions. The human and heavenly realms can also generate the pleasure of desires, as well as various afflictions. Master Kuiji said: 'In a broad sense, the form realm and the formless realm are called afflictions without desires and pleasures.' The outflow of ignorance here only refers to the ignorance corresponding to the sixty-two views (ṣaṣṭi-dvāṣaṣṭi dṛṣṭigata, referring to the sixty-two kinds of wrong views), and it only exists in the desire realm. The reason why these sixty-two views are called obstacles to liberation, and so on. Just as the eighty-nine afflictions are mainly based on ignorance, here it is also said to be ignorance. But in reality, views are also afflictions. Just like what the eighty-nine afflictions say. However, only the views that discriminate the future (aparantakoti, referring to the future) are mentioned here, and the views that discriminate the past (pūrvantakoti, referring to the past) are not mentioned, because the sutras say 'desires and the outflow of ignorance'. Desire refers to hope and desire, which arises from the future and generates strong hope and desire. If it arises from the past, the view cannot be called the outflow of ignorance. This is like the eighty-nine afflictions. Ten, distinguishing the differences of all dharmas. Master Jing said: 'One, in terms of characteristics (lakṣaṇa, referring to characteristics), the eighteen realms (aṣṭādaśa dhātava, referring to the six sense organs of eye, ear, nose, tongue, body, and mind, the six sense objects of form, sound, smell, taste, touch, and dharma, and the six consciousnesses of eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) each have their own characteristics. What is relied upon is the characteristic of the root, what is practiced is the characteristic of consciousness, and what is dwelled in is the characteristic of the object. It can also be said that what is relied upon is the causes and conditions of all dharmas, what is practiced is conditioned dharma (saṃskṛta, referring to dharmas that have birth and death), and what is dwelled in is unconditioned dharma (asaṃskṛta, referring to dharmas that do not have birth and death). Two, in terms of essence (svabhāva, referring to the essence), all dharmas each have essences such as form and mind. That is, the essence of dharma is explained according to the differences in their respective characteristics. Three, in terms of karma (karma, referring to action), all dharmas each have their own karma. That is, their respective actions, and evil actions and right actions each have opposite actions. Four, in terms of dharma (dharma, referring to law), it is the dharmas of defilement (saṃkleśa, referring to pollution) and purity (viśuddhi, referring to purification), and the two truths (satya, referring to truth). Five, in terms of cause and effect (hetu-phala, referring to cause and result), near causes and far causes are causes, the karma of the three times is the cause of difference, and love and non-love are the results.' Master Tai said: 'What is said to be the characteristic refers to the reason for what is relied upon, as well as the reason for practice and dwelling. For example, eye consciousness takes the eye root on which it relies as its characteristic, as well as the characteristic of the aspect of consciousness and the actions of all meanings, and dwelling in self-discernment is the characteristic.' Eleven, explaining the three kinds of three treatises. What is said to be the 'ultimate treatise of hearing' refers to those evil mantra practitioners. It generally refers to mantras, without pursuing meaning, and considers it ultimate as long as it is heard. The 'ultimate treatise of contention' refers to those non-Buddhist (tīrthika, referring to religious or philosophical schools other than Buddhism) logicians (hetuvidyā, referring to logic). Master Jing said: 'There is no intention to escape, but only to seek faults and errors.' Master Xiao of Silla said

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。因明之興本始外道。理實通內。論主約本為語。故云外道因明論。陳那等論師欲伏外道。故造因明論。名為內論。今解。邪義因明名外因明。正義因明本是佛說寔以一切外論皆從教而流出也。十二明造論儀式有四。一先歸禮。二師。論本大師者即是諸佛。開闡義師者謂諸菩薩。二具六因方可造論。三具四德方可造論。四明造論名莊嚴經。十三明七種通達。景雲。言字通達者通達為常者。如哀阿等音字義恒定。故名為常。楷定義是字義。通達字義者達為無常者。於一法體義明不定故名無常。又達所詮無決定性不同遍計故名無常。若爾字無定性云何說常。由此道理不及前釋。法性通達者謂能通達法性安住者。此通達果。法界安住者此通達因。因果之理有佛無佛其義必然故名法性。法界不同真如常住之法。故名法性法界。基云。字義通達達為無常者。即字所詮之義可轉變隨方處義即立故名無常。如眼名眼亦名照了導等即字所因義是無常也。故知即名句等亦是無常可改轉故。又此字因等諸行無常義。故名字義無常也。十四明由十相故具足多聞。前五說德后五聽德。

第六十五卷

大段第八抉擇思慧地有兩卷文。初結前生后。次正抉擇后結釋下現就正抉擇中。初以五門雜抉擇。次以二十九門分別。前中初明四種思

【現代漢語翻譯】 現代漢語譯本：因明的興起本源於外道（佛教以外的學派），但其理實則內外相通。論主（指最初的因明學者）依據其本源而立說，故稱之為『外道因明論』。陳那（Dignāga）等論師爲了降伏外道，所以造作因明論，並稱之為『內論』。現在解釋，邪見的因明稱為外因明，正見的因明本是佛所說，實際上一切外論都從佛教義理流出。十二、造論的儀式有四點：第一，首先歸敬禮拜。禮敬的對象有二：一是論本大師，即是諸佛；二是開闡義理的老師，即是諸菩薩。第二，具備六種原因才可以造論。第三，具備四種德行才可以造論。第四，說明造論之舉如同莊嚴佛經。十三、說明七種通達。景雲法師說，『言字通達』是指通達『為常』的方面。例如『哀』、『阿』等音字，其意義恒定不變，所以稱為『常』。楷定義是字的意義。通達字義是指通達『為無常』的方面。對於同一個法體，其意義並非固定不變，所以稱為『無常』。又通達所詮釋的意義沒有決定性，不同於遍計所執（Parikalpita），所以稱為『無常』。如果這樣，字沒有固定不變的性質，又如何說是『常』呢？由此道理來看，不如前面的解釋。『法性通達』是指能夠通達法性安住的方面，這是通達的結果。『法界安住』是指通達的原因。因果之理，無論有佛無佛，其意義必然如此，所以稱為『法性』。法界不同於真如（Tathātā）常住之法，所以稱為『法性法界』。窺基（Kuiji）法師說，『字義通達達為無常者』，是指字所詮釋的意義可以轉變，隨著不同的地方和處境，意義可以確立，所以稱為『無常』。例如『眼』，可以稱為『眼』，也可以稱為『照了』、『引導』等，即字所表達的意義是無常的。所以可知，即名句等也是無常的，可以改變和轉化。又此字因等諸行都是無常的意義，所以名字的意義也是無常的。十四、說明由於具備十種相，所以具足多聞。前五種是說聽聞的功德，后五種是說聽聞的行為。第六十五卷大段第八，抉擇思慧地有兩卷經文。首先總結前文，然後引出後文。現在就正式的抉擇中，首先以五門來雜亂地抉擇，然後以二十九門來分別。前一部分中，首先說明四種思。

【English Translation】 English version: The rise of Hetu-vidya (因明, the science of logic) originated from the Tirthikas (外道, non-Buddhist schools), but its principles are actually common to both internal and external schools. The author of the treatise (referring to the earliest scholars of Hetu-vidya) based his teachings on its origin, hence it is called 'Tirthika Hetu-vidya Treatise'. Dignāga (陳那) and other masters, in order to subdue the Tirthikas, created Hetu-vidya treatises, and called them 'internal treatises'. Now explaining, heterodox Hetu-vidya is called external Hetu-vidya, while orthodox Hetu-vidya was originally taught by the Buddha; in reality, all external treatises flow from Buddhist doctrines. Twelve, the ritual for creating a treatise has four points: First, to pay homage and respect. The objects of reverence are two: one is the master of the treatise's essence, which is all the Buddhas; the other is the teacher who elucidates the meaning, which is all the Bodhisattvas. Second, one must possess six causes to create a treatise. Third, one must possess four virtues to create a treatise. Fourth, to explain that creating a treatise is like adorning the sutras. Thirteen, explaining the seven kinds of thorough understanding. Master Jingyun (景雲) said, 'Thorough understanding of words and sounds' refers to understanding the aspect of 'permanence'. For example, sounds and letters like 'ai' (哀) and 'a' (阿) have constant and unchanging meanings, so they are called 'permanent'. The standard definition is the meaning of the word. Thorough understanding of the meaning of words refers to understanding the aspect of 'impermanence'. For the same dharma-body, its meaning is not fixed, so it is called 'impermanent'. Also, understanding that the meaning being explained has no fixed nature, unlike the Parikalpita (遍計所執, completely conceptualized) , so it is called 'impermanent'. If so, if words have no fixed nature, how can they be said to be 'permanent'? From this reasoning, it is not as good as the previous explanation. 'Thorough understanding of dharma-nature' refers to being able to thoroughly understand the aspect of dharma-nature abiding, this is the result of thorough understanding. 'Dharma-realm abiding' refers to the cause of thorough understanding. The principle of cause and effect, whether there is a Buddha or not, its meaning is necessarily so, so it is called 'dharma-nature'. The dharma-realm is different from the Tathātā (真如, suchness) , the dharma of constant abiding, so it is called 'dharma-nature dharma-realm'. Master Kuiji (窺基) said, 'Thorough understanding of the meaning of words as impermanent' refers to the meaning explained by words can be transformed, and the meaning can be established according to different places and circumstances, so it is called 'impermanent'. For example, 'eye' can be called 'eye', or it can be called 'illumination', 'guidance', etc., that is, the meaning expressed by the word is impermanent. So it can be known that names, phrases, etc. are also impermanent, and can be changed and transformed. Also, the meaning of impermanence of these actions such as the cause of words, so the meaning of names is also impermanent. Fourteen, explaining that due to possessing ten aspects, one is complete with extensive learning. The first five are about the merits of listening, and the last five are about the actions of listening. Volume 65, Major Section 8, the Decisive Discernment of the Thoughtful Wisdom Ground has two volumes of scripture. First, summarize the previous text, and then introduce the following text. Now, in the formal decision, first use five doors to decide in a mixed way, and then use twenty-nine doors to distinguish. In the first part, first explain the four kinds of thought.

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議有非有思議者如本地分已說者。有為無為名為有。無我我所名非有也。因果思如尋伺地者思量十因五果。二明二種思議。惡思思議者如本分說者。非理作意惡思量事。若依黑品至而起思議者。不應思議我有情等。三明有非有。于中先舉經為問。后對問以辨。分之為三。初正辨有非有相。次破我后結示正義。初中先辨有相后明假實。初云一若生已生現在故應知是有者。景雲。簡過未無有釋。若生者生相也。已生者即住異相也。此約現在以辨三相。故是有。二若實物故事故義故等者。景雲。言若實物故者。總明依他圓成二性實有。言事故者此明色等從緣生事。言義故者此明圓成有。基云。有解。第一因證依他在此。第二因證圓成有。以此等名真如之別義名。更無別目也。又解。此三故字亦證依他。實物故簡似法事故體事也。義故差別義皆依他起。次明實有。謂若諸法不待所餘是實有相等者。景雲。如色香等實體之法。更不待余方始施設色香等名。此是實有。若有諸法待于所餘依于所餘施設自相應知假有者。如瓶盆等待余色等依余色等施設瓶名。故是假有。如於色等乃至如是即於色等想事假立色等者。如獨頭意識尋色等名而取色等。如此色等此名為實假從因緣生名為實法。由藉色名方生色覺又名為假。基云。待不待餘名假

【現代漢語翻譯】 現代漢語譯本 關於可思議和不可思議的討論，如《本地分》中所述。『有』指的是有為法和無為法，『非有』指的是無我和我所。 關於因果的思考，如同在尋伺地中一樣，思考十因五果。 二、闡明兩種思議：惡思思議，如《本地分》中所說，指的是不如理作意所產生的惡思量。如果依據黑品而生起思議，則不應思議『我有情』等。 三、闡明有和非有。首先引用經文作為提問，然後回答提問以辨明。分為三個部分。首先，正確辨明有和非有的相狀；其次，破除我見；最後，總結並揭示正義。在第一部分中，首先辨明『有』的相狀，然後闡明假有和實有。首先說：『一、如果已經生起、正在生起、現在存在的，應當知道是有的。』景師解釋說：『這是爲了簡別過去和未來，因為過去和未來不存在。』『若生』指的是生相，『已生』指的是住和異相。這是從現在的角度來辨別三相，所以是『有』。 『二、如果是實物故、事故、義故等。』景師解釋說：『說「如果是實物故」，總的說明依他起性和圓成實性是真實存在的。說「事故」，這是說明色等是從因緣生起的。說「義故」，這是說明圓成實性是有的。』窺基法師解釋說：『有一種解釋是，第一個因證成依他起性在此，第二個因證成圓成實性是有。以這些名稱作為真如的別義名稱，沒有其他的名稱。』又有一種解釋是，這三個「故」字也證成依他起性。「實物故」簡別了相似的法，因為事故是體。「義故」差別義都是依他起。「 接下來闡明實有：『如果諸法不依賴於其他的，是實有的相。』景師解釋說：『例如色香等實體之法，不再依賴於其他才施設色香等名稱，這是實有。』『如果有諸法依賴於其他的，依存於其他的，施設自身的相應，應當知道是假有。』例如瓶盆等，依賴於其他的色等，依存於其他的色等，施設瓶的名稱，所以是假有。『如對於色等，乃至如是即對於色等想事假立色等。』例如獨頭意識尋思色等的名稱而取色等。如此色等，這被稱為實假，從因緣生起被稱為實法，由於憑藉色的名稱才產生色的覺知，又被稱為假。 窺基法師說：『待不待余，名為假。』

【English Translation】 English version Regarding the discussion of what is conceivable and inconceivable, as described in the Local Division (本地分). 'Existing' (有) refers to conditioned (有為法) and unconditioned (無為法) phenomena. 'Non-existing' (非有) refers to the absence of self (無我) and what belongs to self (我所). Regarding the contemplation of cause and effect, as in the Ground of Investigation and Analysis (尋伺地), contemplate the ten causes and five effects. Second, clarify the two types of contemplation: evil contemplation (惡思思議), as described in the Root Division (本分), refers to the evil thoughts arising from irrational attention (不如理作意). If contemplation arises based on the dark side (黑品), one should not contemplate 'I have sentient beings' (我有情) and so on. Third, clarify existence and non-existence. First, quote the sutra as a question, then answer the question to clarify. It is divided into three parts. First, correctly clarify the characteristics of existence and non-existence; second, refute the view of self; and third, summarize and reveal the correct meaning. In the first part, first clarify the characteristics of 'existence,' then explain the provisional and the real. First, it says: 'One, if it has already arisen, is arising, and exists in the present, it should be known as existing.' Master Jing (景師) explains: 'This is to distinguish between the past and the future, because the past and the future do not exist.' 'If arising' refers to the characteristic of arising; 'has already arisen' refers to the characteristics of abiding and changing. This is to distinguish the three characteristics from the perspective of the present, so it is 'existing.' 'Two, if it is because of real substance (實物故), because of event (事故), because of meaning (義故), etc.' Master Jing explains: 'Saying "if it is because of real substance" generally explains that the dependent nature (依他起性) and the perfectly established nature (圓成實性) are truly existent. Saying "because of event" explains that form (色) and so on arise from conditions. Saying "because of meaning" explains that the perfectly established nature is existent.' Master Kuiji (窺基法師) explains: 'One explanation is that the first cause proves the dependent nature here, and the second cause proves that the perfectly established nature is existent. These names are used as different meanings of Suchness (真如), and there are no other names.' Another explanation is that these three "because of" also prove the dependent nature. "Because of real substance" distinguishes similar dharmas, because event is the substance. "Because of meaning" the different meanings all arise dependently.' Next, clarify the real existence: 'If dharmas do not depend on others, they are characteristics of real existence.' Master Jing explains: 'For example, the substantial dharmas such as color and fragrance do not depend on others to establish the names of color and fragrance, and this is real existence.' 'If there are dharmas that depend on others, rely on others, and establish their own correspondence, it should be known as provisional existence.' For example, pots and basins depend on other colors, rely on other colors, and establish the name of pot, so it is provisional existence. 'As for color and so on, even so, it is to provisionally establish color and so on for the thought of color and so on.' For example, the single-headed consciousness (獨頭意識) contemplates the names of color and so on and takes color and so on. Such color and so on are called real provisional, arising from conditions is called real dharma, and because the perception of color arises by relying on the name of color, it is also called provisional. Master Kuiji says: 'Depending or not depending on others is called provisional.'

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實等。如對法第三。初如即於色等為依為待我等是假。亦待依色等蘊名色等蘊者亦是假有。待別色等成於蘊故。問于因成道理中下。次破計我。先略后廣。略中問答難通。言若內外中間若離諸蘊不可得者。汝所計我于內根外塵中間六識十八界中。處處推尋我不可得。又解。自相續名內。他相續及外器名外。非內非外名中間。應立量云。汝所立我決定是無以不可得如空華等。謂如眼等至都不可見者。如眼等實有各有業用可見。計我業用都不可見。立量云。汝所計我體用俱無以不可見猶如兔角。云何知我已下廣破。中先問后答。答中初舉四種計我總以非之。何以故已下別破四計。初中言遠極彼岸不過四種等者。泰云。至於極處彼岸不過唯有此四也。一者即蘊計我。二者異蘊計我我住蘊中。三者俱非前二。非即諸蘊而異諸蘊者不同初執。非即諸蘊者正非初執也。而異諸蘊者立宗也。非住蘊中者非第二執也。而住異蘊離蘊法中者立宗也。謂住無為中是離蘊法也。依成實解。彼假者非實五蘊名離蘊法。如彼諸論羅地經所。第四計我不同前三。初明不同前三執也。次云而無有蘊一切蘊法都不相應者立宗也。問於四計中初一是即蘊。后三是異蘊。唯是初二句。第三亦一亦異。第四非一非異。何攝耶。答第三亦一亦異雙前二。第四非一

【現代漢語翻譯】 現代漢語譯本 實等。如對法第三。最初，認為色（Rūpa，物質）等是所依賴和期待的，『我』等是虛假的。同樣，依賴於色等五蘊（Skandha，構成個體的五種要素）而被稱為名色等五蘊的，也是虛假的。因為依賴於不同的色等才能形成五蘊。問：在因成立的道理中……下面開始破斥關於『我』的觀點。先簡略后詳細。簡略的部分問答難以理解。如果說在內外中間，或者離開五蘊都無法找到『我』，那麼你所認為的『我』，在內部的根（Indriya，感覺器官）、外部的塵（Viṣaya，感覺對像）、中間的六識（Vijñāna，意識）和十八界（Dhātu，構成經驗世界的十八種要素）中，處處尋找都找不到『我』。另一種解釋是，自身的相續（Saṃtāna，心識的連續）稱為『內』，他人的相續和外部世界稱為『外』，既非內又非外稱為『中間』。應該這樣立論：你所主張的『我』一定是虛無的，就像虛空中的花朵一樣。就像眼睛等，直到完全無法看見。像眼睛等真實存在，各有作用，可以被看見。而你所認為的『我』，其作用完全不可見。可以這樣立論：你所認為的『我』，本體和作用都沒有，因為它不可見，就像兔角一樣。『云何知我』以下是詳細的破斥。先提問后回答。回答中，首先列舉四種關於『我』的觀點，然後一一否定。為什麼呢？下面分別破斥這四種觀點。第一種觀點認為，『我』與五蘊相同，到達極點也不過這四種。泰（可能是指某種註釋或解釋）說：『到達極處，彼岸也不過只有這四種。』第一種是認為『我』就是五蘊。第二種是認為『我』異於五蘊，『我』住在五蘊中。第三種既不同於前兩種，既非與五蘊相同，又異於五蘊，這與第一種執著不同，『非即諸蘊』正是否定第一種執著，『而異諸蘊』是立宗。『非住蘊中』是否定第二種執著，『而住異蘊離蘊法中』是立宗，即住在無為法（Asaṃskṛta，非因緣和合而生的法）中，是離開五蘊的法。依據成實論（Satya-siddhi-śāstra）的解釋，那虛假的、非真實的五蘊，被稱為『離蘊法』，就像那些論典和羅地經（Rāṣṭrapāla-sūtra）所說的那樣。第四種關於『我』的觀點不同於前三種，首先說明不同於前三種執著，其次說『而無有蘊，一切蘊法都不相應』，這是立宗。問：在四種觀點中，第一種是『即蘊』，后三種是『異蘊』，只有前兩句。第三種既一又異，第四種非一非異，應該如何歸類呢？答：第三種既一又異，兼具前兩種觀點。第四種非一 非異

【English Translation】 English version Regarding reality and so on. As in the third [section] of the Abhidharma. Initially, [they] consider the aggregates (Rūpa, etc.) as the basis and condition, and 'I' and so on are considered false. Similarly, relying on the five aggregates (Skandha, the five elements constituting an individual), which are called the aggregates of name and form (Nāmarūpa, mind and matter), is also false. Because the aggregates are formed by relying on different forms and so on. Question: In the reasoning of establishing causes... Next, refute the view of 'self'. First briefly, then in detail. The brief question and answer are difficult to understand. If it is said that 'if the self cannot be found inside, outside, in between, or apart from the aggregates', then the 'self' that you posit cannot be found anywhere in the internal roots (Indriya, sense organs), external objects (Viṣaya, sense objects), the six consciousnesses (Vijñāna, consciousness), and the eighteen realms (Dhātu, the eighteen elements constituting the world of experience). Another explanation is that one's own continuum (Saṃtāna, the continuity of consciousness) is called 'internal', the continuum of others and the external world are called 'external', and neither internal nor external is called 'intermediate'. It should be argued that the 'self' you posit is definitely non-existent, like flowers in the sky. Just like the eyes, etc., until they are completely invisible. Like the eyes, etc., which truly exist, each has its own function and can be seen. But the 'self' that you posit has no function at all and cannot be seen. It can be argued that the 'self' you posit has neither substance nor function because it is invisible, like a rabbit's horn. 'How to know the self' below is a detailed refutation. First ask, then answer. In the answer, first list four views of 'self' and then deny them one by one. Why? Below, refute these four views separately. The first view is that 'self' is the same as the aggregates, and at most there are only these four. Tai (possibly referring to a commentary or explanation) says: 'Reaching the extreme, the other shore is only these four.' The first is to consider 'self' as the aggregates. The second is to consider 'self' as different from the aggregates, and 'self' dwells in the aggregates. The third is neither the same as nor different from the previous two, neither the same as the aggregates nor different from the aggregates, which is different from the first attachment. 'Not the same as the aggregates' is precisely the negation of the first attachment, and 'different from the aggregates' is the proposition. 'Not dwelling in the aggregates' is the negation of the second attachment, and 'dwelling in the aggregates different from the aggregates' is the proposition, that is, dwelling in the unconditioned (Asaṃskṛta, unconditioned dharma), which is the dharma apart from the aggregates. According to the explanation of the Satyasiddhi-śāstra, the false and unreal aggregates are called 'dharma apart from the aggregates', as stated in those treatises and the Rāṣṭrapāla-sūtra. The fourth view of 'self' is different from the previous three. First, it explains that it is different from the previous three attachments, and secondly, it says 'and there are no aggregates, and all the dharmas of the aggregates are not corresponding', which is the proposition. Question: Among the four views, the first is 'identical to the aggregates', and the last three are 'different from the aggregates', only the first two sentences. The third is both the same and different, and the fourth is neither the same nor different. How should they be classified? Answer: The third is both the same and different, combining the previous two views. The fourth is not the same nor different.

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即是前異。非異即是前一故。不異前後。測云。后三計我。並是異蘊執。是故唯識論三計我中是第二離蘊計所攝故。此論四計狹唯攝外道故。彼論三計寬亦攝小乘故。又解。彼論第三計攝在此論第二計故。兩論無廣狹。基云。謂計極遠離不過此四中。后非於前。一一別堪非前可解。四句分別盡故。就別破中即為四段。初一破其即蘊計我。文顯可知。但立量云。汝所執我非一非常。以不離蘊猶如於蘊。次破第二。言若無常者即所計我剎那剎異起異滅者。離蘊之我若是無常。即唸唸滅。此處異死余處異生者。我若無常人中我死天上我生。異作異受者此所計我若唸唸無常。即此身我能作業而不受報。余身之我受其果報而不作業。應立量云。汝所計我異作異受。以無常故。如提波延若別作別受。又異諸蘊別有一我有生有滅都不可得者。以理直責應立量云。汝計蘊外別有一我定不有體。不可得故。如彼空華。若我常者至皆不應理者。總舉二因訶其不變。下出二因非於當來亦非現法。若於當來我無變者。應無生老病死及五道輪轉。何故汝等外道宗中每自說。言我于未來當受生死五道輪迴。于現法中我若不變。便應于彼愛非愛等種種境界。應無苦樂及貪瞋等種種煩惱。云何現在逢違順等緣。言我受苦或時受樂生貪瞋等。既為緣變云何

是常。應立量云。汝所立我定非是常。為二緣變故。如乳成酪。如是我于當來現法已下。雙牒二緣明我有變。下破第三。云彼所計法至何況為我之所安住者。離諸蘊法尚無。云何執我安住法。如言石女兒頂系空華鬘者。重虛累假。應立量云。汝立離蘊之我決定是無。以無所住離蘊法故。如空華鬘系石女兒頂。下破第四云。若無有蘊便無有色非身相應者。汝所計我蘊不相應為我受身。便應不我。亦非苦樂等者便應無受。亦非眾多等亦應無想。亦非善等便應無行。亦非受用色等境界分別意者。便應無識。若如是者此我應無所依受相思識。此若無者此所計我不由功用自然解脫。下次第三結示正義也。複次乃至非實物有者。總結我非實也。下示正義。由我非有唯有蘊故一切染凈道理皆成者。此開染凈二門。得成下別解二門。先染后凈。四明假立有情。于中分二。初以三緣立九有情。文相可知。后破外計分三。先敘外執次破后結。西有外道。裸形無衣。以示離縛故名離系也。彼計草木有命以增長故。破中分三。初約增長因以破有命。次約說因有無以破。后約似不似以破。初中問增長為以命為因為別有因。若命為因未捨命來。何故有時而不增長如天旱等。將知無命。命若有者常應增長。若更有餘增長因者。自在別因故得增長何須立

【現代漢語翻譯】 現代漢語譯本 是常（永恒不變）。應設立論證說：你所主張的『我』必定不是常，因為有二種因緣會使其變化，就像牛奶變成酪一樣。像這樣，我于當來現法以下，重複說明這二種因緣，表明『我』是有變化的。下面破斥第三種觀點，說：他們所計度的法，何況是『我』所安住的地方呢？離開了諸蘊（五蘊：色、受、想、行、識）之法尚且沒有，怎麼能執著『我』安住在法中呢？就像說石女的頭頂繫著空中的花鬘一樣，是重重虛假。應設立論證說：你所主張的離開五蘊的『我』，一定是無，因為沒有離開五蘊而能安住的法，就像空中的花鬘繫在石女的頭頂一樣。下面破斥第四種觀點，說：如果沒有五蘊，便沒有色，與身體不相應，你所計度的『我』與五蘊不相應，『我』如何感受身體？便應該沒有『我』。也不是苦樂等，便應該沒有感受。也不是眾多等，便應該沒有想。也不是善等，便應該沒有行。也不是受用色等境界分別意，便應該沒有識。如果這樣，這個『我』應該沒有所依的受、想、識。如果這些都沒有，那麼這個所計度的『我』不由功用自然解脫。下次第三總結顯示正義。再次乃至非實物有，總結『我』不是真實存在的。下面顯示正義，因為『我』不是真實存在的，只有五蘊，所以一切染凈的道理都能成立。這裡開啟染凈二門，得以成立。下面分別解釋二門，先染后凈。四、說明假立有情，其中分為二。首先以三種因緣建立九種有情，文句的含義可以知道。後面破斥外道的計度，分為三。首先敘述外道的執著，其次破斥，最後總結。西方有外道，裸形無衣，以此來顯示脫離束縛，所以名叫離系（Nirgrantha）。他們認為草木有生命，因為草木會增長。破斥中分為三。首先從增長的原因來破斥有生命，其次從說的原因有無來破斥，最後從相似不相似來破斥。最初，問增長是以生命為原因，還是有別的因？如果生命是原因，在沒有捨棄生命之前，為什麼有時不增長，如天旱等？將知道沒有生命。生命如果存在，應該常常增長。如果還有其他的增長原因，因為自在的別因才能增長，何必建立生命為原因呢？

【English Translation】 English version It is permanent (nitya, eternal). One should establish a proof, saying: 'Your asserted 'self' (atman) is definitely not permanent, because there are two causes for its change, just as milk turns into cheese.' Like this, I, in the following present moment, repeat these two causes, indicating that the 'self' is subject to change. Below, the third viewpoint is refuted, saying: 'The dharma (law, principle) that they conceive of, let alone a place where the 'self' can abide?' Since there is no dharma apart from the skandhas (five aggregates: rupa (form), vedana (feeling), samjna (perception), samskara (mental formations), vijnana (consciousness)), how can one cling to the idea that the 'self' abides in dharma? It's like saying a stone woman's head is adorned with a garland of flowers in the sky, which is doubly false. One should establish a proof, saying: 'Your asserted 'self' that is separate from the skandhas is definitely non-existent, because there is no dharma separate from the skandhas where it can abide, just like a garland of flowers in the sky adorning a stone woman's head.' Below, the fourth viewpoint is refuted, saying: 'If there are no skandhas, then there is no rupa (form), and it is not in accordance with the body. The 'self' that you conceive of is not in accordance with the skandhas, so how can the 'self' experience the body? There should be no 'self'. Nor is it suffering or happiness, etc., so there should be no feeling. Nor is it multitude, etc., so there should be no perception. Nor is it good, etc., so there should be no mental formations. Nor is it the discriminating mind that experiences objects of form, etc., so there should be no consciousness. If this is the case, then this 'self' should have no feeling, perception, or consciousness to rely on. If these are all absent, then this conceived 'self' is naturally liberated without any effort. Next, the third section concludes by revealing the correct meaning. Again, even to the point of not being a real object, it concludes that the 'self' is not real. Below, the correct meaning is revealed. Because the 'self' is not real, and there are only the skandhas, all the principles of defilement and purity can be established. Here, the two gates of defilement and purity are opened, allowing for establishment. Below, the two gates are explained separately, first defilement and then purity. Fourth, explaining the provisional establishment of sentient beings, which is divided into two. First, the nine types of sentient beings are established based on three causes, and the meaning of the sentences can be understood. Later, the views of externalists are refuted, divided into three. First, the externalists' clinging is narrated, then refuted, and finally concluded. In the West, there are externalists who are naked and without clothes, using this to show liberation from bondage, so they are called Nirgrantha (free from bonds). They believe that grass and trees have life because they grow. The refutation is divided into three. First, the existence of life is refuted based on the cause of growth, second, it is refuted based on the presence or absence of the cause of speech, and third, it is refuted based on similarity or dissimilarity. Initially, the question is whether growth is caused by life or by another cause? If life is the cause, why does it sometimes not grow before abandoning life, such as during droughts? It will be known that there is no life. If life exists, it should always grow. If there are other causes for growth, then it is because of independent, separate causes that growth is possible, so why establish life as the cause?

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命。第二約說因中景雲。外道復立。諸是樹木但有命時必定增長。后無命時即不增長。故復破云。諸無命物無有增長為有說因為無說因者。為有比量因緣說無命物無增長耶。為無說因耶。若有說因此說因緣不可得故者。無同法喻。如說一切外物諸無命者皆不增長。以無彼命為生因故。無同法喻。故言此說因緣不可得故。若無說因無因而必爾者不應道理者。立比量不成。而說無命之物不增定等爾者。不應道理。基云。說因者說因言所以。即謂外人曰。即說有所以故不增長。無所以故不增。即是成宗之因所以也。此中為比量。思之可解。第三約似不似中先定后難。文相可知。下牒結中次第牒上三段結其無理。五明色等假實。于中先辨四塵飲食等物假實之相。后辨假有品類差別。前中虛以是實法無改變故通。是實假法有改變故不相通也。次云。依諸有法立假相物等者。色等四塵實法能成瓶等假法名為有法。依此有法立假相物。非一眾多。略說有二。一依止一聚二依止非一聚者。開二門。言各別飲食至名依止一聚者。如餅飯等。但是一米麵。物車乘但是一林木。物衣是一麻布物名依一聚。言諸采畫業至名依止非一聚者采畫雜用青黃紫緣等。乃至四兵名軍。華果雜樹竹木等聚名林。名依非一聚。自下第二以二十九門抉擇諸義。先

【現代漢語翻譯】 現代漢語譯本 命。第二，關於『因中景雲』的說法。外道又提出：『凡是樹木，只要有生命，必定會生長；後來沒有生命時，就不會生長。』因此反駁說：『凡是沒有生命的東西，都不會生長，這是有理由的說法，還是沒有理由的說法？』是有比量因緣來說明沒有生命的東西不生長嗎？還是沒有理由的說法呢？如果是有理由的說法，那麼這個理由是不可得的，因為沒有相同的例子。例如說，一切外物，凡是沒有生命的，都不會生長，因為沒有生命作為生長的原因。』沒有相同的例子，所以說這個理由是不可得的。如果沒有理由，沒有原因而必定如此，那是不合道理的。』立比量不能成立，而說沒有生命的東西不生長，必定如此，那是不合道理的。基的解釋是：『說因，就是說明原因的言語，也就是對外人說，即說明有原因所以不生長，沒有原因所以不生長，這就是成立宗的理由。』這裡面有比量，思考一下就可以理解。第三，關於相似與不相似，先確定后提問，文句的含義可以理解。下面總結時，依次總結上面三段，說明它們沒有道理。五，說明色等是假是實。其中先辨別四塵、飲食等物的假實之相，后辨別假有的品類差別。前面說，虛空是實法，沒有改變，所以是實；假法有改變，所以不相同。接著說：『依靠各種有法來建立假相之物等。』色等四塵實法能夠構成瓶子等假法，稱為有法。依靠這些有法來建立假相之物，不是單一的，而是眾多的。簡略地說，有兩種：一種是依止於一個聚集，另一種是依止於非一個聚集。』分開兩類來說。『各種飲食，乃至名稱依止於一個聚集。』例如餅、飯等，只是由一種米麵構成；車乘只是由一種林木構成；衣服是一種麻布構成，名稱依止於一個聚集。『各種彩畫業，乃至名稱依止於非一個聚集。』彩畫雜用青黃紫緣等，乃至四兵合稱軍隊，華果雜樹竹木等聚集稱為林，名稱依止於非一個聚集。從下面開始，第二部分用二十九個方面來抉擇各種意義。先 English version On fate. Secondly, regarding the 'Jingyun in Cause' statement. The heretics further propose: 'All trees, as long as they have life, will surely grow; later, when they have no life, they will not grow.' Therefore, it is refuted: 'All things without life do not grow. Is this a statement with reason or without reason?' Is there a proportional cause to explain that things without life do not grow? Or is it a statement without reason? If it is a statement with reason, then this reason is unattainable because there is no similar example. For example, it is said that all external things, all those without life, do not grow because they do not have life as a cause of growth.' There is no similar example, so it is said that this reason is unattainable. If there is no reason, no cause, and it is necessarily so, then it is unreasonable.' Establishing a proportion cannot be established, and saying that things without life do not grow, and it is necessarily so, is unreasonable. Ji's explanation is: 'Saying cause is the language explaining the reason, that is, saying to outsiders, that is, explaining that there is a reason why it does not grow, and there is no reason why it does not grow, which is the reason for establishing the sect.' There is a proportion in this, and it can be understood by thinking about it. Thirdly, regarding similarity and dissimilarity, first determine and then question, the meaning of the sentences can be understood. Below, when summarizing, summarize the above three paragraphs in order, explaining that they are unreasonable. Five, explain whether form, etc., are false or real. Among them, first distinguish the false and real aspects of the four elements (four dusts), food, etc., and then distinguish the differences in the categories of false existence. The previous statement is that emptiness is a real dharma (dharma), without change, so it is real; false dharma has change, so it is not the same. Then it says: 'Relying on various existing dharmas to establish false appearance things, etc.' The real dharmas of the four elements (four dusts), such as form, etc., can constitute false dharmas such as bottles, etc., and are called existing dharmas. Relying on these existing dharmas to establish false appearance things, they are not single but numerous. Briefly speaking, there are two types: one is relying on one aggregate, and the other is relying on non-one aggregate.' Separate into two categories to explain. 'Various foods, and even names, rely on one aggregate.' For example, cakes, rice, etc., are only composed of one type of rice flour; vehicles are only composed of one type of forest wood; clothes are composed of one type of hemp cloth, and the name relies on one aggregate. 'Various painting industries, and even names, rely on non-one aggregate.' Paintings are mixed with blue, yellow, purple, and other colors, and even the four armies are collectively called the army, and the gathering of flowers, fruits, miscellaneous trees, bamboo, and wood is called the forest, and the name relies on non-one aggregate. From below, the second part uses twenty-nine aspects to determine various meanings. First

【English Translation】 English version Fate. Secondly, regarding the statement of 'Jingyun in Cause'. The heretics further propose: 'All trees, as long as they have life, will surely grow; later, when they have no life, they will not grow.' Therefore, it is refuted: 'All things without life do not grow. Is this a statement with reason or without reason?' Is there a proportional cause to explain that things without life do not grow? Or is it a statement without reason? If it is a statement with reason, then this reason is unattainable because there is no similar example. For example, it is said that all external things, all those without life, do not grow because they do not have life as a cause of growth.' There is no similar example, so it is said that this reason is unattainable. If there is no reason, no cause, and it is necessarily so, then it is unreasonable.' Establishing a proportion cannot be established, and saying that things without life do not grow, and it is necessarily so, is unreasonable. Ji's explanation is: 'Saying cause is the language explaining the reason, that is, saying to outsiders, that is, explaining that there is a reason why it does not grow, and there is no reason why it does not grow, which is the reason for establishing the sect.' There is a proportion in this, and it can be understood by thinking about it. Thirdly, regarding similarity and dissimilarity, first determine and then question, the meaning of the sentences can be understood. Below, when summarizing, summarize the above three paragraphs in order, explaining that they are unreasonable. Five, explain whether form, etc., are false or real. Among them, first distinguish the false and real aspects of the four elements (four dusts), food, etc., and then distinguish the differences in the categories of false existence. The previous statement is that emptiness is a real dharma (dharma), without change, so it is real; false dharma has change, so it is not the same. Then it says: 'Relying on various existing dharmas to establish false appearance things, etc.' The real dharmas of the four elements (four dusts), such as form, etc., can constitute false dharmas such as bottles, etc., and are called existing dharmas. Relying on these existing dharmas to establish false appearance things, they are not single but numerous. Briefly speaking, there are two types: one is relying on one aggregate, and the other is relying on non-one aggregate.' Separate into two categories to explain. 'Various foods, and even names, rely on one aggregate.' For example, cakes, rice, etc., are only composed of one type of rice flour; vehicles are only composed of one type of forest wood; clothes are composed of one type of hemp cloth, and the name relies on one aggregate. 'Various painting industries, and even names, rely on non-one aggregate.' Paintings are mixed with blue, yellow, purple, and other colors, and even the four armies are collectively called the army, and the gathering of flowers, fruits, miscellaneous trees, bamboo, and wood is called the forest, and the name relies on non-one aggregate. From below, the second part uses twenty-nine aspects to determine various meanings. First

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別解后總結。前中有二十七段。一解有色無色法。先正辨有色無色后隨難重釋。前中先辨有色五相差別。后翻顯無色亦由五相差別建立。前中先問后解。解中有二。初總標有色列其五相。后別解五相。前中言由彼諸色具色自相即以此事還說此事等者。謂色還有色相故名有色。對法論主有色性。故名有色法。今云自相有何所以。解云。相即體相。體亦名性。故無相違。就別解五相中初事門可知。二色自相有三。一清凈色者五根。二所取色者五塵。三意所取色者法處中色。廢假論實但言定境。三解共相有三。所謂五根五塵是有對故。據方所故名初共相。即對解色亦名據相處義解色也。又即前十處體是對礙耳。有增減故解色名色共相為第二。又即此一切色若觸所觸即便變壞或手足等壞或寒熱等壞者。此是第三變壞解色名色共相。四解界門。言又前所說至除欲界天遍餘一切者。直就欲界中除六天遍余諸趣。言欲界天中但有手足等所觸變壞無有寒熱等觸之所變壞等者。彼中但有為阿素洛手足刀杖所觸變壞。色界諸色無有手足等損害等者。色界即無變壞。解色但有據方所義有增減義。第五解業可知。隨難重解中景補闕云。言不共大種聚者。謂於此中唯有一類大種可得者。如山林處唯一地大。諸河海處唯一水大。如日光熱唯一火大。

【現代漢語翻譯】 現代漢語譯本 別解后的總結。前面共有二十七段。第一解是關於有色法和無色法。先正確辨析有色和無色，然後隨著疑問重新解釋。前面部分先辨析有色的五種相的差別。後面反過來顯示無色也是由五種相的差別建立的。前面部分先提問后解答。解答中有兩部分。首先總標有色，列出它的五種相。然後分別解釋五種相。前面部分說『由彼諸色具有色的自相，即以此事還說此事』等，意思是說色還有色相，所以叫做有色。對法論的論主認為有色是『性』，所以叫做有色法。現在問『自相』有什麼意義？解答說：『相』就是『體相』，『體』也叫做『性』，所以沒有相違背。在分別解釋五種相中，第一『事』門可以知道。 第二，色的自相有三種。一是清凈色（prasāda-rūpa）(五根)。二是所取色(gocara-rūpa)(五塵)。三是意所取色(manogocara-rūpa)(法處中的色)。廢除假說，論述真實，只說定境。 第三，解釋共相有三種。所謂五根、五塵是有對的，根據方所，所以叫做第一共相。即對解色也叫做根據相處義解色。又即前面十處(daśa-āyatana)的體是對礙的。有增減，所以解釋色叫做色的共相，是第二種。又即此一切色如果被觸所觸，就會變壞，或者被手足等損壞，或者被寒熱等損壞，這是第三種變壞，解釋色叫做色的共相。 第四，解釋界門。說『又前面所說，直到除了欲界天，遍及其餘一切』，直接就欲界中除了六天，遍及其餘諸趣。說『欲界天中只有被手足等所觸變壞，沒有被寒熱等觸所變壞』等，那裡只有被阿修羅(Asura)的手足刀杖所觸變壞。諸色沒有手足等損害等，即沒有變壞。解釋色只有根據方所義，有增減義。 第五，解釋業可以知道。隨著疑問重新解釋中，景補闕說，『不共大種聚』，是指在此中只有一類大種可以得到。如山林處只有地大，諸河海處只有水大，如日光熱只有火大。

【English Translation】 English version Summary after detailed explanation. There are twenty-seven sections in the preceding part. The first explanation concerns rūpa (form) and arūpa (formless) dharmas (phenomena). First, correctly distinguish between rūpa and arūpa, then re-explain with difficulties. The preceding part first distinguishes the five aspects of rūpa. Later, it conversely reveals that arūpa is also established by the difference of the five aspects. The preceding part first asks and then answers. There are two parts to the answer. First, generally mark rūpa, listing its five aspects. Then, separately explain the five aspects. In the preceding part, it says 'Because those rūpas possess the self-characteristic of rūpa, that is, using this matter to still speak of this matter,' etc., meaning that rūpa still has the characteristic of rūpa, so it is called rūpa. The master of Abhidharma (Abhidharma) argues that rūpa is 'svabhāva (nature),' so it is called rūpa dharma. Now asking, 'What is the meaning of self-characteristic?' The answer is: 'Characteristic' is 'essence-characteristic,' 'essence' is also called 'nature,' so there is no contradiction. In the separate explanation of the five aspects, the first 'matter' aspect can be known. Second, the self-characteristic of rūpa has three types. First, pure rūpa (prasāda-rūpa) (five sense organs). Second, object rūpa (gocara-rūpa) (five sense objects). Third, mind-object rūpa (manogocara-rūpa) (rūpa in dharma-āyatana (sphere of mind-objects)). Discarding the provisional and discussing the real, only speak of the samādhi (meditative concentration) realm. Third, explaining the common characteristic has three types. The so-called five sense organs and five sense objects are resistant, based on location, so it is called the first common characteristic. That is, explaining rūpa is also called explaining rūpa based on the meaning of location. Moreover, the essence of the preceding ten āyatanas (spheres) is resistant. Because there is increase and decrease, explaining rūpa is called the common characteristic of rūpa, which is the second type. Moreover, if all these rūpas are touched, they will be destroyed, either damaged by hands and feet, etc., or damaged by cold and heat, etc. This is the third type of destruction, explaining rūpa is called the common characteristic of rūpa. Fourth, explaining the dhātu (element) aspect. It says 'Moreover, what was said before, until excluding the desire realm heavens, pervades all the rest,' directly excluding the six heavens in the desire realm, pervading all the remaining destinies. It says 'In the desire realm heavens, there is only destruction by touch of hands and feet, etc., there is no destruction by touch of cold and heat, etc.,' there is only destruction by the hands, feet, knives, and staffs of the Asuras (Asura). The rūpas do not have damage from hands and feet, etc., that is, there is no destruction. Explaining rūpa only has the meaning of location, and the meaning of increase and decrease. Fifth, explaining karma (action) can be known. In the re-explanation with difficulties, Jing Buque says, 'Non-common great element aggregates' refers to that in this, only one type of great element can be obtained. For example, in the mountains and forests, there is only earth element; in the rivers and seas, there is only water element; like sunlight and heat, there is only fire element.

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如空中風唯一風大。更無餘大名為不共。隨有一大與所造色體遍相入。非不共大種聚者。至或多大種種類可得者。隨世間物具大多少與所造色同一處所體遍相入而無增減。唯同類中二體相礙不得相入。如二地大。二色香等亦爾。又于不共大種聚中至無有一處不相離諸大種色者。此中須知不共大種及非不共大種者。唯辨大種不論造色。不共大種聚中。且如木石聚中唯一地大。實無此事。設當唯有一微起。即非三種不相離攝。若有二微已上多微雜住。即是相離不相離。以二地大不相容受故。無同處不相離義。二微地大並時微密難分。不同谷豆等聚。故非和合不相離攝。于非不共大種極微如所造色與余大種當知亦有同一處所不相離者。且如人手具有四大。堅硬是地。而潤是水。溫暖是火。搖動是風。此四大種共造一手。所作事同體相容受處所不殊。故是同處不相離攝。其相未明更舉喻顯。四大相遍如似何等。故云如所造色與余大種體遍相受。四大相遍其義亦爾。當知亦有同處不相離者。次通伏難。難云。大造體相遍有。即有能造及所造。亦四大體相遍應有能造及所造。為釋此疑故。言然彼大種非所造色互不相依而得轉故各有功能據別處故者。通云。若是造色要依大種方始得起。無別功能起據所處。與大種相容所故是所造。四

【現代漢語翻譯】 現代漢語譯本： 就像空中的風只有風大（Vayu-dhātu，風界）。沒有其他的大種（Mahābhūta，四大元素）可以被稱為不共（Asādhāraṇa，獨特的）。無論存在哪一種大種，都與其所造色（Upādāyarūpa，衍生色）的體性遍在相入。如果不是不共的大種聚合，那麼至多可以得到多種大種的種類。隨著世間事物所具有的大小的多少，與所造色在同一處所體性遍在相入，而沒有增減。只有同類中的兩個體性相互障礙，不能相入，例如兩個地大（Pṛthivī-dhātu，地界）。兩種色（Varṇa，顏色）、香（Gandha，氣味）等也是如此。又在不共的大種聚合中，乃至沒有一處不相離諸大種色（Mahābhūtarūpa，四大元素色）的。這裡要知道不共的大種和非不共的大種，只是辨別大種，不論造色。在不共的大種聚合中，比如木石聚中只有地大，這實際上是不存在的。假設只有一微起，就不是三種不相離所攝。如果有二微以上多微雜住，就是相離不相離。因為二地大不相容受的緣故，沒有同處不相離的意義。二微地大並時微密難以分開，不同於谷豆等聚，所以不是和合不相離所攝。對於非不共大種的極微，比如所造色與其餘大種，應當知道也有同一處所不相離的。比如人的手具有四大。堅硬是地，而潤濕是水，溫暖是火，搖動是風。這四大種共同造作一隻手，所作的事相同，體性相容受，處所沒有差別，所以是同處不相離所攝。如果相狀還不明白，再舉個比喻來顯示。四大相遍就像什麼呢？所以說就像所造色與其餘大種體遍相受，四大相遍的意義也是這樣。應當知道也有同處不相離的。接下來是通伏難。難點在於，大種和所造色的體性相遍存在，那麼就應該有能造和所造。四大體性相遍也應該有能造和所造。爲了解釋這個疑問，所以說，然而那些大種不是所造色，互相不依賴而能夠運轉，因為各有功能佔據不同的處所。通俗地說，如果是所造色，就要依賴大種才能生起，沒有別的功能生起佔據處所，與大種相互容納，所以是所造。四

【English Translation】 English version: It is like the wind in the sky, where only the wind element (Vayu-dhātu) is the great element. There is no other great element that can be called non-common (Asādhāraṇa). Whichever great element exists, its nature pervades and interpenetrates with the derived form (Upādāyarūpa). If it is not an aggregation of non-common great elements, then at most, various kinds of great elements can be obtained. According to the size and quantity of things in the world, it pervades and interpenetrates with the derived form in the same place, without increase or decrease. Only two entities of the same kind hinder each other and cannot interpenetrate, such as two earth elements (Pṛthivī-dhātu). The same applies to two colors (Varṇa), smells (Gandha), and so on. Furthermore, in the aggregation of non-common great elements, there is not a single place that is not separate from the great element forms (Mahābhūtarūpa). Here, one should know the non-common great elements and the non-non-common great elements, only distinguishing the great elements, not the derived forms. In the aggregation of non-common great elements, for example, in a collection of wood and stone, there is only the earth element, which is actually non-existent. Suppose there is only one subtle arising, then it is not included in the three inseparable ones. If there are two or more subtle elements mixed together, then they are both separate and inseparable. Because the two earth elements cannot accommodate each other, there is no meaning of being in the same place and inseparable. Two subtle earth elements are simultaneously subtle and difficult to separate, unlike a collection of grains and beans, so they are not included in the aggregation of being harmonious and inseparable. For the extremely subtle elements of non-non-common great elements, such as the derived form and the remaining great elements, it should be known that there are also those that are in the same place and inseparable. For example, a human hand has the four great elements. Hardness is earth, moisture is water, warmth is fire, and movement is wind. These four great elements jointly create a hand, the actions performed are the same, the nature is accommodating, and the location is not different, so they are included in being in the same place and inseparable. If the characteristics are not yet clear, let's use another analogy to illustrate. What is the pervasiveness of the four great elements like? Therefore, it is said that just as the derived form and the remaining great elements pervade and receive each other, the meaning of the pervasiveness of the four great elements is also the same. It should be known that there are also those that are in the same place and inseparable. Next is the general refutation of the difficulty. The difficulty lies in the fact that the nature of the great elements and the derived forms are pervasive, then there should be the able-to-create and the created. The pervasiveness of the nature of the four great elements should also have the able-to-create and the created. To explain this doubt, it is said that those great elements are not derived forms, they can operate without relying on each other, because each has its own function occupying different places. Generally speaking, if it is a derived form, it must rely on the great elements to arise, there is no other function to arise and occupy a place, and it accommodates with the great elements, so it is derived. Four

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大不爾。互不相依而能自轉。各有功能起據所處。雖體相容彼此相望非能造所造。又一處不相離者下。重辨三種不相離相。泰云。如一不共地大種聚中極微已上諸地大種相連和合。當知。方有相雜不相離諸地大種色。然地大不自容地大。故無有一處不相離諸地大種色。以地大不因地大而造諸色。以無用故不自容。于非不共大種聚中。大種極微如所造色量。更相攝入同一處所。如地大種與余水火等大種同造一色。當知亦有同一處所不相離者。若大相望別造色者。即相離也。彼大種同一處所不相離者。異大相望非所造色。互不相依而得轉故。假設而言各有功能據別處所別得轉故。故知同處互不相依也。言又一處不相離者。至互不相離者。如青黃赤白珠光明。種種光明體各別。然更相涉入遍篋量互不相離。諸大種及所造色體別同量更相涉入亦復如是。余大同造亦復如是。言又若有聚乃至當知所餘是一聚相者。麻豆等為諸膠等攝為一聚。此非相涉入一處不離法。亦非同體相連相雜不相離法。但是別體不相涉入。然為膠等持攝和合不相離。是多聚集非一聚相也。當知所餘一處不相離及相離不相離者是聚相也。此文中有三種不相離。一一處不相離。如能造望所造。及異大同所造也。或異造同四大。或同造同四大無有異大異所造為一

【現代漢語翻譯】 現代漢語譯本 大種（四大元素）並非互相依賴而能各自運轉，各有功能，依據各自所處的位置。雖然本體互相容納，彼此相望，但並非能造和所造的關係。下面進一步辨析三種不相離的關係。泰（一位論師）說：『如同一不共的地大種（堅硬元素）聚集之中，從極微細的地大種開始，各種地大種互相連線和合。』應當知道，這才是有互相摻雜、不相離的各種地大種的色（現象）。然而地大種不能自容地大種，所以沒有在同一處所不相離的各種地大種的色。因為地大種不是因為地大種而造諸色，因為沒有用處，所以不能自容。在非不共的大種聚集之中，大種的極微細部分，如所造的色（現象）的量一樣，互相攝入同一處所。如地大種與其餘水、火等大種共同造一個色（現象），應當知道也有同一處所不相離的情況。如果大種互相觀望，分別造色（現象），那就是相離的。那些大種在同一處所不相離，不同的的大種互相觀望，不是所造的色（現象），因為互相不依賴而能運轉。假設而言，各有功能，依據不同的處所而各自運轉。所以知道在同一處所是互相不依賴的。』 『又一處不相離』到『互不相離』，如青、黃、赤、白珠的光明，種種光明的本體各不相同，然而互相涉入，遍佈篋（箱子）的量，互相不相離。諸大種及所造的色（現象），本體不同，量相同，互相涉入也是這樣。其餘大種共同造作也是這樣。『又若有聚集』乃至『應當知道其餘的是聚集相』，如麻豆等被各種膠等攝取成為一個聚集。這不是互相涉入、一處不離的法，也不是同體相連、相雜不相離的法。但是別體不互相涉入，然而被膠等持攝和合不相離，是多種聚集，不是一個聚集相。應當知道其餘的一處不相離以及相離不相離的是聚集相。這段文字中有三種不相離：一一處不相離，如能造望所造，以及異大同所造。或者異造同四大，或者同造同四大，沒有異大異所造為一。

【English Translation】 English version The Mahabhutas (the four great elements) do not depend on each other to rotate independently. Each has its own function, based on its respective location. Although their substance accommodates each other and they observe each other, they are not in a relationship of cause and effect. The following further distinguishes the three types of non-separation. Tai (a commentator) said: 'Like in a non-common aggregation of earth element (solidity), from the most subtle earth element onwards, various earth elements are connected and combined.' It should be known that this is where there are mixed and inseparable colors (phenomena) of various earth elements. However, the earth element cannot contain the earth element itself, so there are no colors (phenomena) of various earth elements that are inseparable in the same place. Because the earth element does not create colors (phenomena) because of the earth element, it cannot contain itself because it is useless. In a non-common aggregation of great elements, the most subtle parts of the great elements, like the amount of created color (phenomena), penetrate each other into the same place. For example, if the earth element and the other water, fire, etc. elements jointly create a color (phenomenon), it should be known that there are also cases of non-separation in the same place. If the great elements observe each other and separately create colors (phenomena), then they are separated. Those great elements that are inseparable in the same place, different great elements observing each other, are not the created colors (phenomena), because they can rotate independently without relying on each other. Hypothetically speaking, each has its own function, and each rotates according to different locations. Therefore, it is known that they are independent of each other in the same place.' 'Also, the non-separation in one place' to 'inseparable from each other', like the light of blue, yellow, red, and white pearls, the substance of various lights is different, but they penetrate each other, filling the amount of a box, and are inseparable from each other. The great elements and the created colors (phenomena), with different substances and the same amount, penetrate each other in the same way. The same is true for the joint creation of other great elements. 'Also, if there is an aggregation' to 'it should be known that the rest is an aggregation aspect', such as hemp, beans, etc. being taken by various glues etc. to become an aggregation. This is not a dharma of mutual penetration and non-separation in one place, nor is it a dharma of connection and mixing of the same substance and non-separation. But different substances do not penetrate each other, but are held and combined by glue etc. and are inseparable, it is a multiple aggregation, not an aggregation aspect. It should be known that the rest of the non-separation in one place and the separation and non-separation are aggregation aspects. There are three types of non-separation in this passage: non-separation in one place, such as the creator observing the created, and different great elements creating the same thing. Or different creations of the same four great elements, or the same creations of the same four great elements, there is no different great element and different created as one.

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處不離。二相雜不相離。如一聚中自類法也。三和合不相離。麻豆等為膠等所攝持。言又相雜不相離依止一處不相離不爾不應道理者。以理而言。亦有一處不相離依止相雜不相離。如異造同大也。今文中略據一相說。亦有相雜不相離。不依一處不相離。如定境界色不依大種及無香味也。三藏釋云。相離不相離唯約假極微已上眾多極。然不可以事分折者。方說相雜不相離。中二極微皆異類同處。故相雜不相離必依同處不相離。假設一二極微。各別時得有。異類眾微同處自類唯一微。故同處不依相雜。若自類或大小一色非相雜。測云。此三差別者。第一同處。亦一大造。第二相雜。雖非同處而一大造義分諸方。如一大所造諸色聚中。擬覺分折有多極微。東西南北住處各異。而近雜住故名相雜。第三和合處異大亦異。又解。同處七法類既各別。雖在同處而不相離。然此三種不相離義者。有釋隨經部義非大乘義。有釋是大乘義。三藏判云。是大乘義者為勝。二合解有見無見法及有對無對法。于中有三。初解有見無見門。次解有對無對門。后解無見無對門。景雲。謂具威德三摩地俱諸色勝解是名因緣者。下文中說根本定名威德。彼既生已處所可得者。此解據處所無見無對。實非方所。但由行者心所觀色期於一房青色顯現。愿已入

【現代漢語翻譯】 現代漢語譯本：處不離：指極微（kalāpa）之間位置不分離。二相雜不相離：指不同種類的極微混合在一起，但仍然不能分離。例如，在一堆物質中，各種自類法（svalakṣaṇa-dharma）混合在一起。三和合不相離：指通過膠水等物質將麻、豆等粘合在一起，使其不能分離。有人說，『又相雜不相離，依止一處不相離，否則不合道理』。從道理上講，也有一處不相離，依止相雜不相離的情況，例如不同工匠建造相同大小的建築物。現在文中略去了一種情況，即相雜不相離，但不依止一處不相離，例如禪定境界中的顏色，不依賴於四大種（mahābhūta）並且沒有氣味。三藏的解釋是：『相離不相離』只針對假想的極微以上，眾多極微的情況。如果可以用事物進行分割，就可以說『相雜不相離』。中間的兩個極微是不同種類，但處於同一位置，因此『相雜不相離』必然依賴於『同處不相離』。假設有一兩個極微，各自獨立存在時，會有異類眾微同處，自類只有一個極微的情況，因此『同處』不依賴於『相雜』。如果是自類，或者大小、顏色相同，就不是『相雜』。測法師說，這三種差別在于：第一種是『同處』，也是一大造（mahābhūta）。第二種是『相雜』，雖然不是同處，但一大造的意義分佈在各個方向。例如，在一個大造所造的各種顏色聚集的地方，如果用擬覺（parikalpa-jñāna）進行分割，會有多個極微，東西南北的住處各不相同，但由於靠近雜亂地居住在一起，所以稱為『相雜』。第三種是『和合』，處所不同，大種也不同。另一種解釋是，『同處』的七法（saptadharmāḥ）種類各不相同，雖然在同一處所，但並不互相分離。然而，這三種不相離的意義，有的解釋是隨順經部（Sautrāntika）的意義，不是大乘（Mahāyāna）的意義；有的解釋是大乘的意義。三藏判斷說，是大乘的意義更為殊勝。二合解有見無見法以及有對無對法。其中有三種情況。首先解釋有見無見門，其次解釋有對無對門，最後解釋無見無對門。景法師說：『所謂具有威德（tejas）的三摩地（samādhi），以及各種顏色勝解（adhimokṣa），這就是所謂的因緣（hetu-pratyaya）』。下文中說根本定（mūla-samāpatti）名為威德。它既然已經產生，處所是可以得到的。這種解釋是根據處所無見無對，實際上並非指方位處所，只是由於修行者心中所觀想的顏色，期望在一間房子里顯現青色，願望已經進入。 English version: 'Non-separation in location' refers to the non-separation of kalāpas (ultimate particles) in terms of their position. 'Non-separation in mixture of two aspects' refers to the mixing of different kinds of kalāpas, which still cannot be separated. For example, in a collection of matter, various svalakṣaṇa-dharmas (own-characteristic dharmas) are mixed together. 'Non-separation in combination' refers to the binding of hemp, beans, etc., together with glue or other substances, making them inseparable. Someone says, 'Furthermore, non-separation in mixture relies on non-separation in dwelling in one location; otherwise, it is unreasonable.' From a logical point of view, there is also the case of non-separation in one location relying on non-separation in mixture, such as different craftsmen building buildings of the same size. The text now omits one case, which is non-separation in mixture but not relying on non-separation in one location, such as colors in the realm of meditative concentration (dhyāna), which do not depend on the four mahābhūtas (great elements) and have no smell. The Tripiṭaka explains: 'Non-separation and separation' only apply to the case of imagined kalāpas and above, many kalāpas. If it can be divided by things, then one can say 'non-separation in mixture.' The two kalāpas in the middle are of different kinds but are in the same location, so 'non-separation in mixture' necessarily relies on 'non-separation in the same location.' Suppose there are one or two kalāpas, when they exist independently, there will be different kinds of many kalāpas in the same location, and only one kalāpa of the same kind, so 'same location' does not rely on 'mixture.' If it is of the same kind, or the same size or color, it is not 'mixture.' Dharma Master Ce says that the difference between these three is: the first is 'same location,' which is also one mahābhūta. The second is 'mixture,' although not in the same location, the meaning of one mahābhūta is distributed in all directions. For example, in a place where various colors created by one mahābhūta gather, if divided by parikalpa-jñāna (conceptual cognition), there will be multiple kalāpas, with different dwellings in the east, west, north, and south, but because they live close together in a mixed manner, it is called 'mixture.' The third is 'combination,' where the location is different, and the mahābhūta is also different. Another explanation is that the seven dharmas (saptadharmāḥ) in the 'same location' are of different kinds, although they are in the same location, they are not separated from each other. However, the meaning of these three kinds of non-separation, some explanations follow the meaning of the Sautrāntika school, not the meaning of the Mahāyāna; some explanations are the meaning of the Mahāyāna. The Tripiṭaka judges that the meaning of the Mahāyāna is more superior. The two combined explain visible and invisible dharmas, as well as dharmas with and without resistance. There are three situations among them. First, explain the gate of visible and invisible, second, explain the gate of resistance and non-resistance, and finally, explain the gate of invisible and non-resistance. Dharma Master Jing said: 'The samādhi (meditative concentration) with tejas (power and virtue), and the various adhimokṣas (resolutions) of colors, this is the so-called hetu-pratyaya (cause and condition).' The fundamental samāpatti (attainment) mentioned in the following text is called tejas. Since it has already arisen, the location can be obtained. This explanation is based on the location being invisible and without resistance, but it does not actually refer to a directional location, but only because the color visualized in the practitioner's mind is expected to appear as blue in a room, and the wish has already entered.

【English Translation】 'Non-separation in location' refers to the non-separation of kalāpas (ultimate particles) in terms of their position. 'Non-separation in mixture of two aspects' refers to the mixing of different kinds of kalāpas, which still cannot be separated. For example, in a collection of matter, various svalakṣaṇa-dharmas (own-characteristic dharmas) are mixed together. 'Non-separation in combination' refers to the binding of hemp, beans, etc., together with glue or other substances, making them inseparable. Someone says, 'Furthermore, non-separation in mixture relies on non-separation in dwelling in one location; otherwise, it is unreasonable.' From a logical point of view, there is also the case of non-separation in one location relying on non-separation in mixture, such as different craftsmen building buildings of the same size. The text now omits one case, which is non-separation in mixture but not relying on non-separation in one location, such as colors in the realm of meditative concentration (dhyāna), which do not depend on the four mahābhūtas (great elements) and have no smell. The Tripiṭaka explains: 'Non-separation and separation' only apply to the case of imagined kalāpas and above, many kalāpas. If it can be divided by things, then one can say 'non-separation in mixture.' The two kalāpas in the middle are of different kinds but are in the same location, so 'non-separation in mixture' necessarily relies on 'non-separation in the same location.' Suppose there are one or two kalāpas, when they exist independently, there will be different kinds of many kalāpas in the same location, and only one kalāpa of the same kind, so 'same location' does not rely on 'mixture.' If it is of the same kind, or the same size or color, it is not 'mixture.' Dharma Master Ce says that the difference between these three is: the first is 'same location,' which is also one mahābhūta. The second is 'mixture,' although not in the same location, the meaning of one mahābhūta is distributed in all directions. For example, in a place where various colors created by one mahābhūta gather, if divided by parikalpa-jñāna (conceptual cognition), there will be multiple kalāpas, with different dwellings in the east, west, north, and south, but because they live close together in a mixed manner, it is called 'mixture.' The third is 'combination,' where the location is different, and the mahābhūta is also different. Another explanation is that the seven dharmas (saptadharmāḥ) in the 'same location' are of different kinds, although they are in the same location, they are not separated from each other. However, the meaning of these three kinds of non-separation, some explanations follow the meaning of the Sautrāntika school, not the meaning of the Mahāyāna; some explanations are the meaning of the Mahāyāna. The Tripiṭaka judges that the meaning of the Mahāyāna is more superior. The two combined explain visible and invisible dharmas, as well as dharmas with and without resistance. There are three situations among them. First, explain the gate of visible and invisible, second, explain the gate of resistance and non-resistance, and finally, explain the gate of invisible and non-resistance. Dharma Master Jing said: 'The samādhi (meditative concentration) with tejas (power and virtue), and the various adhimokṣas (resolutions) of colors, this is the so-called hetu-pratyaya (cause and condition).' The fundamental samāpatti (attainment) mentioned in the following text is called tejas. Since it has already arisen, the location can be obtained. This explanation is based on the location being invisible and without resistance, but it does not actually refer to a directional location, but only because the color visualized in the practitioner's mind is expected to appear as blue in a room, and the wish has already entered.

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觀觀青色時。所現青色遍滿一房為增上緣。令他眼識於一房處見於青色。故云處所可得。言雖不與彼至然得似彼自性顯現者。此解顯現。此文即說定心所現眼等五根色等五塵影像時名定自在色。於十色中隨觀何色影像現時。雖非本質然似彼現。于余色聚容受往來等業。非障礙住已下解無變異也。行者爾時觀一室內青皆遍滿。然不廢人往來名無變異。又非一切清凈之色等者。釋無見等名。手足等已下解無變異義。又根本定名具威德三摩地此色是彼所緣者。此解所緣。即根本定勝方便故名具威德。譬如非一切心皆能變化已下。舉根本定心方能起作。況根本定心方能現彼無見之色。泰云。如神通所現似十色入等色。要根本定起。神通能生。此無見無對諸色。方便定及散心。唯想心似有。然觀行未成。不如根本定起此色也。基云。言又非一切清凈之色等者。謂此定色微細故非五識等所得。然若應受用亦得見之。如前五十五解。此有兩解。一解云。由自第六定心引自第八有漏色現。令他人托之而受用。故是有漏。不爾者自第六是無漏故。如何令他受用。二解云。即以自第六為增上緣。他托亦變為有漏。不藉自第八變及凈土等。此解為勝。以不同余唯散心緣故。唯定心境故名無見無對。非他人不見也。三解有漏無漏法。先辨有漏。

【現代漢語翻譯】 現代漢語譯本：當觀想青色時，所顯現的青色遍滿整個房間，作為增上緣（強有力的輔助條件），使得他人的眼識在整個房間範圍內都能看到青色。因此說處所是可以獲得的。雖然（所觀想的青色）並非真實地與他人接觸，但卻能像青色本身的自性一樣顯現。這是對顯現的解釋。這段文字說明，禪定之心所顯現的眼等五根、色等五塵的影像，稱為定自在色。在十種顏色中，無論觀想哪種顏色的影像顯現時，雖然不是本質的顏色，但卻像那種顏色一樣顯現。對於其他的色聚，能夠容納往來等作用。『非障礙住』以下是對無變異的解釋。修行者在那個時候觀想整個房間都充滿青色，但並不妨礙人的往來，這叫做無變異。『又非一切清凈之色等者』，這是對無見等名稱的解釋。『手足等』以下是對無變異意義的解釋。『又根本定名具威德三摩地此色是彼所緣者』，這是對所緣的解釋。因為根本定是殊勝的方便，所以稱為具威德。譬如並非一切心都能變化，這是舉例說明只有根本定心才能起作用。更何況根本定心才能顯現那些無見的顏色。泰法師說：『如神通所顯現的類似十色入等的顏色，需要根本定才能生起，神通才能產生。』這些無見無對的諸色，方便定和散亂心，只有想像的心似乎有，但觀行尚未成就，不如根本定所生起的這種顏色。基法師說：『言又非一切清凈之色等者，謂此定色微細故非五識等所得。然若應受用亦得見之。如前五十五解。』對此有兩種解釋。一種解釋說：由自己的第六意識定心引導自己的第八阿賴耶識中的有漏色顯現，讓他人依託它而受用，所以是有漏的。否則，自己的第六意識是無漏的，怎麼能讓他人受用呢？另一種解釋說：就是以自己的第六意識作為增上緣，他人依託它也變為有漏的。不借助自己的第八阿賴耶識的變現以及凈土等。這種解釋更為殊勝，因為它不同於其餘的唯有散亂心才能緣取，唯有定心才能緣取這種境界，所以稱為無見無對。並非他人看不見。下面解釋有漏無漏法。先辨別有漏。

【English Translation】 English version: When contemplating the color blue, the manifested blue color pervades the entire room, serving as an 'adhipati-pratyaya' (dominant condition), causing others' eye consciousness to perceive the blue color throughout the room. Therefore, it is said that the location is attainable. Although (the contemplated blue color) does not actually come into contact with others, it can manifest like the very nature of blue itself. This is an explanation of manifestation. This passage explains that the images of the five sense faculties (eye, etc.) and the five sense objects (color, etc.) manifested by the mind in 'samadhi' (concentration) are called 'determined-at-will colors'. Among the ten colors, whichever color image is contemplated and appears, although it is not the actual substance, it appears like that color. It can accommodate activities such as coming and going in other color aggregates. 'Not obstructing dwelling' below explains 'non-alteration'. The practitioner at that time contemplates the entire room filled with blue, but it does not hinder people's movement, which is called 'non-alteration'. 'Also, not all pure colors, etc.' explains the names 'invisible', etc. 'Hands, feet, etc.' below explains the meaning of 'non-alteration'. 'Also, the fundamental 'samadhi' (concentration) is called 'samadhi' possessing majesty and virtue; this color is its object' explains the object. Because the fundamental 'samadhi' is a superior means, it is called possessing majesty and virtue. For example, not every mind can transform; this illustrates that only the fundamental 'samadhi' mind can initiate action. How much more so can the fundamental 'samadhi' mind manifest those invisible colors. Master Tai said: 'Like the colors similar to the ten sense bases manifested by 'abhijna' (supernatural power), it requires the fundamental 'samadhi' to arise, and 'abhijna' can produce it.' These invisible and unresisted colors, 'upaya-samadhi' (skillful means concentration) and distracted mind, only the imagining mind seems to have them, but the practice has not yet been accomplished, so it is not like the color arising from the fundamental 'samadhi'. Master Ji said: 'The statement 'Also, not all pure colors, etc.' means that this 'samadhi' color is subtle, so it cannot be obtained by the five consciousnesses, etc. However, if it should be received and used, it can also be seen, as explained in the previous fifty-fifth section.' There are two explanations for this. One explanation says: The sixth consciousness 'samadhi' mind guides the manifestation of the 'asrava' (defiled) color in one's own eighth 'alaya-vijnana' (store consciousness), allowing others to rely on it and receive it, so it is 'asrava'. Otherwise, one's own sixth consciousness is 'anasrava' (undefiled), so how can it allow others to receive it? Another explanation says: It is precisely by using one's own sixth consciousness as the 'adhipati-pratyaya' (dominant condition) that others' reliance on it also becomes 'asrava'. It does not rely on the transformation of one's own eighth 'alaya-vijnana' or pure lands, etc. This explanation is superior because it is different from the rest, which can only be grasped by the distracted mind. Only the 'samadhi' mind can grasp this state, so it is called invisible and unresisted. It is not that others cannot see it. The following explains 'asrava' and 'anasrava' dharmas. First, distinguish 'asrava'.

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于中初標列五相。次別解后結之。就別解中一解有漏事。謂清凈內色者內五根也。及彼相依不相依外色者。扶根五塵名相依。外山河等名為不相依。若諸染心已下明三性心法。此即總舉五根五塵及三性心心所為有漏事。隨其所應由隨眠等四種因緣。故名有漏。二解隨眠。言若於清凈色乃至由隨眠故名有漏者。此依隨轉理門。煩惱種子熏在五根及諸心內。未斷已來常有惑種。名由隨眠說名有漏。三解相應。若諸染心心法由相應名有漏者。此明前三性心內染污心。非直由隨眠漏。亦由與漏相應說名有漏。四解所緣。言若諸有事若現量所行增上所起如是一切漏所緣故名為有漏者。此中總取五塵。下釋有事。現在有體名為有事非過未者。過未是無不名有事也。若依清凈色識所行名現量所行者。正取五識相應煩惱。緣彼五塵名漏所行故名有漏。此中但五識名現量。其實與五俱緣亦是。但簡通也。現量所行簡法塵及三性心等。如下文亦取所行即五塵。是故不舉意根。若余所行名非現量所行者。意識構畫設緣五塵不名現量行。此解現量行。若內諸處至當知有漏者。由五根增上之力引起五塵。五塵為境起諸煩惱。此由漏所緣故名為有漏。若現在事非現量所行乃至非彼諸法為此分明所行境故者。欲明意識煩惱。設緣現在五根及八識時。意

【現代漢語翻譯】 現代漢語譯本： 在其中首先標明列出五相（Pañca-ākāra）。其次分別解釋，最後總結。在分別解釋中，第一是解釋有漏的事物。所謂『清凈內色』指的是內在的五根（Pañcendriya）。以及那些與之『相依』和『不相依』的外色：扶助五根的五塵（Pañca-viṣaya）被稱為『相依』。外在的山河等等被稱為『不相依』。『若諸染心』以下，闡明三性（Tri-svabhāva）的心法。這裡總括了五根、五塵以及三性之心和心所（Caitasika），作為有漏的事物。它們各自由於隨眠（Anuśaya）等四種因緣，所以被稱為『有漏』。 第二是解釋隨眠。『言若於清凈色乃至由隨眠故名有漏者』，這是依據隨轉理門（Anuvṛtti-nyāya）。煩惱的種子熏習在五根以及諸心之內，在未斷除之前，常有惑的種子，因此說『由隨眠故名有漏』。 第三是解釋相應。『若諸染心心法由相應名有漏者』，這是說明前面所說的三性心中染污的心，不僅僅由於隨眠而成為漏，也由於與漏相應而被稱為『有漏』。 第四是解釋所緣。『言若諸有事若現量所行增上所起如是一切漏所緣故名為有漏者』，這裡總括了五塵。下面解釋『有事』。現在存在的實體被稱為『有事』，不是過去和未來，因為過去和未來不存在實體，所以不稱為『有事』。『若依清凈色識所行名現量所行者』，主要是指五識（Pañca-vijñāna）相應的煩惱，緣于那五塵，被稱為『漏所行』，所以稱為『有漏』。這裡只有五識被稱為『現量』，實際上與五識同時緣取的也是，但這是爲了簡別。『現量所行』是爲了簡別法塵（Dharma-viṣaya）以及三性心等。如下文也取『所行』即五塵，所以沒有提到意根（Manas）。『若余所行名非現量所行者』，意識（Manovijñāna）構畫設想緣於五塵，不稱為『現量行』。這是解釋『現量行』。『若內諸處至當知有漏者』，由於五根增上（Adhipati）的力量引起五塵，五塵作為境界生起諸煩惱，這由於漏所緣的緣故被稱為『有漏』。『若現在事非現量所行乃至非彼諸法為此分明所行境故者』，想要說明意識的煩惱，設想緣于現在的五根以及八識（Aṣṭa-vijñāna）時，意識

【English Translation】 English version: Herein, the five aspects (Pañca-ākāra) are initially listed. Then, they are explained separately, followed by a conclusion. Within the separate explanations, the first explains defiled matters. 『Pure internal form』 refers to the internal five roots (Pañcendriya). And those external forms that are 『dependent』 and 『non-dependent』 on them: the five objects (Pañca-viṣaya) that support the roots are called 『dependent』. External mountains, rivers, etc., are called 『non-dependent』. From 『If defiled minds』 onwards, the mental dharmas of the three natures (Tri-svabhāva) are clarified. This summarizes the five roots, five objects, and the minds and mental factors (Caitasika) of the three natures as defiled matters. They are called 『defiled』 because of the four causes of afflictions (Kleśa) such as latent tendencies (Anuśaya), according to their respective relevance. The second is the explanation of latent tendencies. 『If, regarding pure form, even due to latent tendencies, it is called defiled,』 this is based on the principle of following the course (Anuvṛtti-nyāya). The seeds of afflictions are imprinted within the five roots and all minds. Before they are severed, there are always seeds of delusion, hence it is said that 『due to latent tendencies, it is called defiled.』 The third is the explanation of association. 『If defiled minds and mental dharmas are called defiled due to association,』 this clarifies that the defiled mind within the aforementioned minds of the three natures is not only defiled due to latent tendencies but also because it is associated with defilements, hence it is called 『defiled.』 The fourth is the explanation of the object. 『If all things, whether those that are objects of direct perception, or those that arise from the power of enhancement, are called defiled because they are objects of defilements,』 this summarizes the five objects. The following explains 『things.』 An existing entity in the present is called a 『thing』; not the past or future, because the past and future do not have an entity, so they are not called 『things.』 『If what is perceived by the consciousness of pure form is called the object of direct perception,』 this mainly refers to the afflictions associated with the five consciousnesses (Pañca-vijñāna), which take those five objects as their object, and are called 『objects of defilements,』 hence they are called 『defiled.』 Here, only the five consciousnesses are called 『direct perception.』 In reality, what is perceived simultaneously with the five consciousnesses is also included, but this is for the sake of distinction. 『Object of direct perception』 is to distinguish it from the Dharma-object (Dharma-viṣaya) and the minds of the three natures, etc. As the following text also takes 『what is perceived』 as the five objects, the mind-root (Manas) is not mentioned. 『If other objects are called objects of non-direct perception,』 the conceptualization and imagination of the mind-consciousness (Manovijñāna) that take the five objects as their object are not called 『direct perception.』 This explains 『object of direct perception.』 『If the internal sense bases are known to be defiled,』 due to the enhancing power (Adhipati) of the five roots, the five objects arise, and as the five objects are the objects, various afflictions arise. This is called 『defiled』 because it is the object of defilements. 『If present things are not objects of direct perception, and those dharmas are not clearly the objects of perception,』 this intends to explain that when the afflictions of the mind-consciousness imagine and take the present five roots and eight consciousnesses (Aṣṭa-vijñāna) as their objects, the mind-consciousness

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識自變似五根相。似彼八識相當心而起。意識煩惱于彼五根八識心等不親緣著。故五根等不由漏所緣故。說名有漏。以緣此煩惱但由自分別所起相煩惱也。此善等法即是復由生起成有漏也。問五識煩惱亦緣賴耶相分五塵不著。但緣自心變異影像五塵。云何于彼賴耶相分五塵。得名煩惱所緣說為有漏。解云。雖不緣著然彼五識五分別故。所變五塵稱彼本質。得名分明所行境界。為漏所緣名為有漏。若此意識緣現五根八識等時。構畫顛倒不稱本質。于彼本質非分明緣也。故云非彼五根諸法為此分明。若爾五識七識云何名有漏。解云。或由隨眠隨逐。或與漏相應。說名有漏所行境也。五解生起。言謂諸隨眠至由生起故說名有漏者。此明六識煩惱。三因生起說名有漏。又從一切不善煩惱諸異熟果者。內根五蘊由不善煩惱漏所生。故名為有漏。及異熟果增上所引外事生起者。由內根故外塵生起遠從漏生。故名有漏。又由無記色無色系一切煩惱于彼結生等者。由上二界無記煩惱發業招上界生。亦名從漏所生名為有漏。此五門有漏中。第一是總門。第二煩惱種子。第三是染污心心所。第四是五塵。第五是一切內五根。善無記心及身語業及別解脫或及外器世界。皆是煩惱所引。或是此中正生已生當生等故。故名有漏。色無色一切法亦是

【現代漢語翻譯】 現代漢語譯本 識（vijñāna）自變現出類似五根（pañcendriya）的相狀，這類似於第八識（ālaya-vijñāna）相應的心識生起。意識（manas）的煩惱對於五根、第八識等並不直接攀緣執著。因此，五根等由於不是煩惱所緣的境，所以被稱為『有漏』（sāsrava）。因為攀緣這些煩惱僅僅是由自己的分別所產生的相狀煩惱。這些善法等也是由於生起而成為有漏。問題：五識（pañca-vijñāna）的煩惱也攀緣阿賴耶識（ālaya-vijñāna）的相分五塵（pañca viṣaya），但不執著，只是攀緣自己心識變異的影像五塵。為什麼對於阿賴耶識的相分五塵，卻被認為是煩惱所緣，說為有漏呢？解答：雖然不直接攀緣執著，但因為五識有五種分別，所變現的五塵符合其本質，可以清晰地作為所行境界，所以作為『漏』（āsrava）所攀緣的境，被稱為有漏。如果意識攀緣現前的五根、第八識等時，會產生虛構顛倒，不符合事物的本質，對於事物的本質並非清晰地攀緣。所以說五根等法不是意識清晰攀緣的對象。如果這樣，五識、第七識（kliṣṭa-manas）為什麼被稱為有漏呢？解答：或者由於隨眠（anuśaya）的跟隨，或者與『漏』相應，所以被稱為有漏所行境。五種解釋生起。所謂『諸隨眠至由生起故說名有漏』，這是說明第六識（mano-vijñāna）的煩惱，由三種原因生起，所以被稱為有漏。又從一切不善煩惱的各種異熟果（vipāka-phala）來說，內在的五蘊（pañca-skandha）由不善煩惱『漏』所生，所以被稱為有漏。以及異熟果增上力所引發的外在事物生起，由於內在的五根，外在的五塵生起，從『漏』產生，所以被稱為有漏。又由無記（avyākṛta）色界（rūpadhātu）、無色界（arūpadhātu）的一切煩惱對於結生等的影響，由於上二界的無記煩惱發起業力，招感上界的果報，也稱為從『漏』所生，所以被稱為有漏。這五種有漏的解釋中，第一種是總的解釋。第二種是煩惱的種子。第三種是染污的心和心所（citta-caitta）。第四種是五塵。第五種是一切內在的五根。善（kuśala）無記的心以及身語業（kāya-vacī-karma），以及別解脫（prātimokṣa），或者以及外在的器世界（bhājana-loka），都是煩惱所引發的，或者是在這其中正在生起、已經生起、將要生起等等，所以被稱為有漏。色界、無色界的一切法也是如此。

【English Translation】 English version Consciousness (vijñāna) itself manifests appearances similar to the five sense faculties (pañcendriya). This is similar to the arising of mind associated with the eighth consciousness (ālaya-vijñāna). The afflictions of the mind (manas) do not directly cling to or grasp the five sense faculties, the eighth consciousness, etc. Therefore, the five sense faculties, etc., are called 'with outflows' (sāsrava) because they are not the objects of affliction. Because clinging to these afflictions arises solely from one's own discrimination of the appearance of affliction. These wholesome dharmas, etc., also become with outflows due to their arising. Question: The afflictions of the five consciousnesses (pañca-vijñāna) also cling to the objective aspects of the five sense objects (pañca viṣaya) of the ālaya-vijñāna, but they do not grasp them; they only cling to the transformed images of the five sense objects of their own minds. Why are the objective aspects of the five sense objects of the ālaya-vijñāna considered to be objects of affliction and said to be with outflows? Answer: Although they do not directly cling to or grasp them, because the five consciousnesses have five kinds of discriminations, the five sense objects that are transformed correspond to their essence and can be clearly taken as the objects of experience. Therefore, as objects clung to by the 'outflows' (āsrava), they are called with outflows. If the mind clings to the present five sense faculties, the eighth consciousness, etc., it will produce fabricated inversions that do not correspond to the essence of things. It does not clearly cling to the essence of things. Therefore, it is said that the five sense faculties, etc., are not the objects that the mind clearly clings to. If that is the case, why are the five consciousnesses and the seventh consciousness (kliṣṭa-manas) called with outflows? Answer: Either because of the following of latent tendencies (anuśaya), or because they are associated with 'outflows', they are called objects of experience with outflows. Five explanations of arising. The statement 'All latent tendencies, up to being called with outflows because of arising' explains that the afflictions of the sixth consciousness (mano-vijñāna) arise from three causes, and therefore are called with outflows. Furthermore, from the perspective of the various resultant effects (vipāka-phala) of all unwholesome afflictions, the internal five aggregates (pañca-skandha) are born from the 'outflows' of unwholesome afflictions, and therefore are called with outflows. And the arising of external things caused by the increased power of the resultant effects, because the internal five sense faculties give rise to the external five sense objects, which arise from 'outflows', they are called with outflows. Furthermore, due to the influence of all indeterminate (avyākṛta) afflictions of the Form Realm (rūpadhātu) and Formless Realm (arūpadhātu) on rebirth, etc., because the indeterminate afflictions of the upper two realms initiate karmic forces that attract the results of the upper realms, they are also called born from 'outflows', and therefore are called with outflows. Among these five explanations of with outflows, the first is a general explanation. The second is the seeds of affliction. The third is the defiled mind and mental factors (citta-caitta). The fourth is the five sense objects. The fifth is all internal five sense faculties. Wholesome (kuśala) and indeterminate minds, as well as actions of body and speech (kāya-vacī-karma), and individual liberation (prātimokṣa), or even the external world (bhājana-loka), are all caused by afflictions, or are in the process of arising, have already arisen, or will arise, etc., and therefore are called with outflows. All dharmas of the Form Realm and Formless Realm are also like this.

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。有善異熟果亦是。此中文略唯言不善異熟果。次解無漏。景雲。一有諸法離纏故名無漏謂一切善無記心心所所依所緣諸色者。若是染心心所所依所緣諸色。即是生漏故名有漏。漏住處故名有漏。即不得言由離纏故名為無漏。為此但舉善無記心所依緣。諸色及善無記心聚。由離纏故名為無漏。二隨眠斷故名無漏至若世間善諸心心法者。此等並據羅漢身中善身語業。故言諸善造色。復有威儀工巧身語業體。不攝凡夫學人善無記業。故言一分無記造色。若語五根五塵無記色蘊。若無記四蘊。若世間三慧加行善及生得善心及心所。如是等法並由隨眠斷故說名無漏。三取漏盡涅槃。四所見道。五取修道及無覺道以為無漏。五中前二隨義說無漏。后三就體以說無漏。基云。解無漏五種中。據五義未必攝盡。即別解脫戒等無漏攝故。第二言隨眠斷故名無漏等中諸善者。即學身語善業及戒也。一分無記者。即無學無記身語業。由無漏身中及無漏引力生故名無漏也。不取余故名一分。諸無記者四無記心也。諸人於此亦即五根者。不然非無漏力引故。舊種類故不同身語業也。四解有諍無諍法。五取蘊名有諍法事者。即所諍事體上無常苦義違于常樂。名諍自性。五取蘊是有法。能有無常苦等諍法。故言有諍法。由愛染自身耽著外境。感苦無

【現代漢語翻譯】 有善的異熟果也是如此。這裡文中省略了，只說了不善的異熟果。接下來解釋無漏。景雲說：『一、因為諸法遠離煩惱纏縛，所以稱為無漏，指的是一切善和無記的心、心所，以及它們所依、所緣的諸色法。如果是染污的心、心所，以及它們所依、所緣的諸色法，那就是產生煩惱的來源，所以稱為有漏。煩惱停留之處，所以稱為有漏。因此不能說因為遠離煩惱纏縛就稱為無漏。所以這裡只舉出善和無記的心所依緣的諸色法，以及善和無記的心聚，因為遠離煩惱纏縛，所以稱為無漏。二、因為隨眠（Kleshas，煩惱的種子）斷除，所以稱為無漏。至於世間的善心和心法，這些都是指阿羅漢（Arhat，已證悟者）身中的善的身語業。所以說諸善的造色。還有威儀和工巧的身語業的本體，不包括凡夫和學人的善和無記業。所以說一部分無記的造色。至於五根、五塵的無記色蘊，以及無記的四蘊，還有世間的三慧加行善和生得善心及心所，這些法都因為隨眠斷除，所以稱為無漏。三、取盡除煩惱的涅槃（Nirvana，解脫）。四、所見之道。五、取修道和無覺道作為無漏。五種無漏中，前兩種是隨順意義說的無漏，后三種是就本體來說的無漏。』基說：『解釋無漏的五種，根據五種意義未必全部包括。比如別解脫戒等也屬於無漏。第二點說因為隨眠斷除所以稱為無漏等中的諸善，指的是學人的身語善業和戒律。一部分無記，指的是無學（已證悟者）的無記身語業。因為無漏身中以及無漏的引力而產生，所以稱為無漏。不取其他的，所以稱為一部分。諸無記指的是四種無記心。有人認為這裡也包括五根，這是不對的，因為不是無漏力所引導，而是舊的種類，和身語業不同。』四、解釋有諍和無諍法。五、取五取蘊（Skandha，構成個體存在的五種要素）名為有諍法事，指的是所爭論的事物本體上具有無常、苦的含義，與常、樂相違背，稱為諍的自性。五取蘊是有法，能夠具有無常、苦等爭論的法，所以說是有諍法。由於愛染自身，貪戀外境，感受痛苦，沒有 現代漢語譯本

【English Translation】 There are also good Vipaka (result of actions) fruits. Here, the text is abbreviated, only mentioning the unwholesome Vipaka fruits. Next, explain Anāsrava (without outflows). Jingyun said: '1. Because all Dharmas (phenomena) are free from entanglement, they are called Anāsrava, referring to all wholesome and neutral (avyākrta) minds, mental factors (cittacaitta), and the material forms (rupa) that they rely on and are related to. If they are defiled minds, mental factors, and the material forms they rely on and are related to, then they are the source of outflows, hence called Sāsrava (with outflows). The place where outflows reside is called Sāsrava. Therefore, it cannot be said that because of being free from entanglement, it is called Anāsrava. Therefore, only the material forms relied on and related to by wholesome and neutral minds, as well as the aggregates of wholesome and neutral minds, are mentioned here, because they are free from entanglement, hence called Anāsrava. 2. Because the Kleshas (afflictions, mental defilements) are severed, it is called Anāsrava. As for the worldly wholesome minds and mental Dharmas, these all refer to the wholesome bodily and verbal actions in the body of an Arhat (enlightened being). Therefore, it is said that all wholesome created forms. There are also the bodily and verbal actions of demeanor and craftsmanship, which do not include the wholesome and neutral actions of ordinary people and learners. Therefore, it is said that a portion of neutral created forms. As for the neutral material aggregates of the five sense organs and five sense objects, as well as the neutral four aggregates, and the worldly three wisdoms, the wholesome effort and innate wholesome mind and mental factors, these Dharmas are all called Anāsrava because the Kleshas are severed. 3. Taking Nirvana (liberation) as the exhaustion of outflows. 4. The Path of Seeing. 5. Taking the Path of Cultivation and the Path of No-Learning as Anāsrava. Among the five types of Anāsrava, the first two are Anāsrava in terms of meaning, and the last three are Anāsrava in terms of substance.' Ji said: 'Explaining the five types of Anāsrava, according to the five meanings, it may not be all-inclusive. For example, Prātimoksha (vows of individual liberation) and other precepts are included in Anāsrava. The 'wholesome' in the second point, which says 'because the Kleshas are severed, it is called Anāsrava,' refers to the wholesome bodily and verbal actions and precepts of learners. 'A portion of neutral' refers to the neutral bodily and verbal actions of those who have no more to learn (Arhats). Because they are produced from the Anāsrava body and the power of Anāsrava, they are called Anāsrava. Not taking the others, therefore it is called a portion. The 'neutral' refers to the four neutral minds. Some people think that this also includes the five sense organs, but this is not correct, because they are not guided by the power of Anāsrava, but are of the old kind, different from bodily and verbal actions.' 4. Explain the Dharmas with and without dispute. 5. Taking the five Skandhas (aggregates of existence) as Dharmas with dispute, referring to the essence of the disputed things having the meaning of impermanence and suffering, which contradicts permanence and happiness, called the nature of dispute. The five Skandhas are existing Dharmas, capable of having disputable Dharmas such as impermanence and suffering, therefore they are called Dharmas with dispute. Due to love and attachment to oneself, and craving for external objects, experiencing suffering, without English version

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常名諍因緣。若無常苦等是諍自性。無明恒與諍因果俱名諍助判。等起有五種黑品。如文。于中初明五種黑品。二明黑品能有五種不安住果。無諍翻有諍可解。五解有染無染法。有染事即五有取蘊。因緣者謂此中正取貪心相應喜樂二受。名有染體由彼喜樂生貪染故。愛味是貪是彼助伴因緣。即是余相應法及順境界。自性者即取喜樂二受。助伴者即是喜樂相應貪愛。等起者謂五黑品。無染翻前。六解依耽嗜依出離法。不如理作意相應邪愿者。一解。染思為邪。何故小論云相應者。謂思斷等。亦可染慧數為邪斷。正智為正斷。亦可即取不如理作意為邪斷。正智為正斷。亦可即取不如理作意為邪斷。七解世間出世間法。景雲。四一切善心心法當斷已斷者。若凡夫學人當斷。若學人已斷世間者簡無漏心。是故須言當斷已斷。五一切世間三摩地所行無見無對色世間者。若二乘人後智定心所現之色體是有漏。名世間。若在十地及佛后智所現定色實是無漏。以對證智名為世間。五因之出世中一見道。二修道。並取無分別智。三由想解脫之所解脫等。想者是名。謂三乘人已證真如無戲論理。故於后智相應心法于彼名相而無取著。四彼所緣無見無對色者。十地及佛后得智現色體。是無漏名出世間。二乘后智體雖有漏然由證智資導。分現此

【現代漢語翻譯】 現代漢語譯本：常名諍因緣（Cháng míng zhēng yīnyuán）：如果無常、苦等是諍（zhēng，爭論）的自性，那麼無明（wúmíng，ignorance）恒常與諍的因果同時存在，可稱為諍的助判。等起有五種黑品（hēipǐn，不善的方面），如經文所述。其中，首先闡明五種黑品，其次闡明黑品能產生五種不安住的果報。無諍的反面是有諍，可以理解。五，解釋有染（yǒurǎn，受污染的）和無染（wúrǎn，未受污染的）的法。有染的事物就是五取蘊（wǔ qǔyùn，five aggregates of clinging）。因緣指的是，這裡面正確地取著與貪心相應的喜樂二受（xǐ lè èr shòu，two feelings of joy and pleasure），稱為有染的本體，因為這些喜樂會產生貪染。愛味（àiwèi，craving）就是貪，是貪的助伴因緣，也就是其餘相應的法以及順應的境界。自性指的是取著的喜樂二受。助伴指的是與喜樂相應的貪愛。等起指的是五黑品。無染與前面相反。 六，解釋依耽嗜（dānshì，addiction）和依出離（chūlí，renunciation）的法。與不如理作意（bù rú lǐ zuòyì，irrational attention）相應的邪愿（xiéyuàn，wrong aspiration），是一種解釋。染思（rǎnsī，contaminated thought）是邪。為什麼小論中說『相應者』呢？指的是思斷等。也可以將染慧（rǎnhuì，contaminated wisdom）視為邪斷，正智（zhèngzhì，right knowledge）為正斷。也可以直接取不如理作意為邪斷。七，解釋世間（shìjiān，mundane）和出世間（chūshìjiān，supramundane）的法。景雲說，四，一切善心心法（shànxīn xīnfǎ，wholesome mental states）應當斷除和已經斷除的，如果是凡夫和學人（xuérén，trainee），應當斷除。如果是學人已經斷除世間的，這裡簡別了無漏心（wúlòuxīn，untainted mind）。因此需要說『應當斷除和已經斷除』。 五，一切世間三摩地（sānmódì，samadhi, concentration）所行的無見無對色（wú jiàn wú duì sè，form that is invisible and without resistance），世間指的是，如果二乘人（èrchengrén，followers of the two vehicles）后智定心（hòuzhì dìngxīn，wisdom attained after enlightenment）所顯現的色體是有漏的，就稱為世間。如果在十地菩薩（shídì púsà，ten grounds bodhisattva）以及佛的后智所顯現的定色，實際上是無漏的。以對證智（duìzhèngzhì，wisdom of direct realization）來說，稱為世間。五因的出世間中，一是見道（jiàndào，path of seeing），二是修道（xiūdào，path of cultivation），並且取無分別智（wú fēnbié zhì，non-discriminating wisdom）。三，由想解脫（xiǎng jiětuō，liberation through perception）所解脫等。想指的是名（míng，name），指的是三乘人已經證悟真如無戲論理（zhēnrú wú xìlùn lǐ，the principle of suchness without conceptual proliferation），因此對於后智相應的心法，對於這些名相而沒有取著。四，他們所緣的無見無對色，指的是十地菩薩以及佛的后得智（hòudézhì，wisdom attained after enlightenment）所顯現的色體，是無漏的，稱為出世間。二乘后智的本體雖然是有漏的，但是由於證智的資助引導，部分顯現了這種狀態。

【English Translation】 English version: The Causation of Constant Name Disputes (Cháng míng zhēng yīnyuán): If impermanence, suffering, etc., are the nature of disputes (zhēng, argument), then ignorance (wúmíng, ignorance) is constantly present with the causes and effects of disputes, and can be called the auxiliary judgment of disputes. There are five kinds of black qualities (hēipǐn, unwholesome aspects) that arise, as described in the text. Among them, first, the five kinds of black qualities are explained, and second, it is explained that the black qualities can produce five kinds of unstable results. The opposite of non-dispute is dispute, which can be understood. Fifth, explain the defiled (yǒurǎn, contaminated) and undefiled (wúrǎn, uncontaminated) dharmas. Defiled things are the five aggregates of clinging (wǔ qǔyùn, five aggregates of clinging). Causation refers to the fact that here, one correctly clings to the two feelings of joy and pleasure (xǐ lè èr shòu, two feelings of joy and pleasure) that correspond to greed, which is called the defiled essence, because these joys and pleasures give rise to defilement. Craving (àiwèi, craving) is greed, and it is the auxiliary cause of greed, that is, the remaining corresponding dharmas and favorable realms. Nature refers to the two feelings of joy and pleasure that are clung to. Auxiliary refers to the craving associated with joy and pleasure. Arising refers to the five black qualities. Undefiled is the opposite of the previous. Sixth, explain the dharmas that rely on addiction (dānshì, addiction) and those that rely on renunciation (chūlí, renunciation). Wrong aspiration (xiéyuàn, wrong aspiration) corresponding to irrational attention (bù rú lǐ zuòyì, irrational attention) is one explanation. Defiled thought (rǎnsī, contaminated thought) is wrong. Why does the smaller treatise say 'corresponding'? It refers to thought cessation, etc. It can also be regarded as defiled wisdom (rǎnhuì, contaminated wisdom) as wrong cessation, and right knowledge (zhèngzhì, right knowledge) as right cessation. It can also directly take irrational attention as wrong cessation. Seventh, explain the mundane (shìjiān, mundane) and supramundane (chūshìjiān, supramundane) dharmas. Jingyun said, four, all wholesome mental states (shànxīn xīnfǎ, wholesome mental states) that should be abandoned and have been abandoned, if they are ordinary people and trainees (xuérén, trainee), should be abandoned. If the trainee has already abandoned the mundane, then the untainted mind (wúlòuxīn, untainted mind) is distinguished here. Therefore, it is necessary to say 'should be abandoned and has been abandoned'. Fifth, all mundane samadhi (sānmódì, samadhi, concentration) practices of form that is invisible and without resistance (wú jiàn wú duì sè, form that is invisible and without resistance), mundane refers to, if the form manifested by the wisdom attained after enlightenment (hòuzhì dìngxīn, wisdom attained after enlightenment) of the followers of the two vehicles (èrchengrén, followers of the two vehicles) is tainted, it is called mundane. If the samadhi form manifested by the wisdom attained after enlightenment of the ten grounds bodhisattva (shídì púsà, ten grounds bodhisattva) and the Buddha is actually untainted. In terms of the wisdom of direct realization (duìzhèngzhì, wisdom of direct realization), it is called mundane. Among the supramundane of the five causes, one is the path of seeing (jiàndào, path of seeing), and the second is the path of cultivation (xiūdào, path of cultivation), and non-discriminating wisdom (wú fēnbié zhì, non-discriminating wisdom) is taken. Three, liberation through perception (xiǎng jiětuō, liberation through perception), etc. Perception refers to name (míng, name), which refers to the fact that the followers of the three vehicles have already realized the principle of suchness without conceptual proliferation (zhēnrú wú xìlùn lǐ, the principle of suchness without conceptual proliferation), so they do not cling to these names and forms in the mental states corresponding to the wisdom attained after enlightenment. Fourth, the invisible and non-resistant form that they objectify refers to the form manifested by the wisdom attained after enlightenment (hòudézhì, wisdom attained after enlightenment) of the ten grounds bodhisattva and the Buddha, which is untainted and is called supramundane. Although the essence of the wisdom attained after enlightenment of the followers of the two vehicles is tainted, it partially manifests this state due to the assistance and guidance of the wisdom of direct realization.

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色。是故此色名出世間。五一分者見斷惑滅擇滅為體。一切者見修惑滅擇滅為體。泰云。未斷隨眠說當斷。若已斷隨眠說已斷。善心既然無記亦然。三乘空有二觀無漏斷染污想。名想解脫無戲論。慧以通有漏無漏故。有彼所緣無見無對出世間色。八解隨非隨法可解。九解有為無為法。文分有三。初辨有為次辨無為。后辨涅槃滅以已四句。初中由五相故建立有為。三際為三。四因緣相續者種子。五果相續者阿賴耶識。自余色心果體有無不定。次由五相立無為法。翻上可知。第三辨涅槃已四句。言若謂涅槃為有異者。當知此為不如理問等者。即彼有為理滅名為涅槃不得言異。若謂為無異者。若執涅槃有為不異不然。染凈既殊常無常別故。有無異者第三句執亦有異亦無異也。非有非無異者執第四句非有異非無異。當知皆是不如理問答者。此總非。何以故下釋其四句。由彼涅槃唯有為滅所顯者。此明不異。與有為法其相異者。明非不異。依此二義為本。明離四執。唯有為滅之所顯謂有異者。乃至便為戲論非所戲論者。涅槃與彼有為不定其相異故。說涅槃非所戲論。今說定異便為戲論非戲論法。與有為法其相異故謂為無異便為戲論非所戲論者。可知。總如前說二種因故亦異不異不應理者。非第三執。由有為滅證涅槃故至不應道理

【現代漢語翻譯】 現代漢語譯本 色（rupa，物質）。因此，此色名為出世間。『五一分者』指見斷惑滅的擇滅為本體。『一切者』指見修惑滅的擇滅為本體。泰（註釋者名字）說：『未斷隨眠（anusaya，潛在的煩惱）說當斷，若已斷隨眠說已斷。』善心既然如此，無記心（avyakrta，非善非惡的心）也是如此。三乘（sravakayana，聲聞乘；pratyekabuddhayana，緣覺乘；bodhisattvayana，菩薩乘）的空觀和有觀，無漏（anasrava，無煩惱）能斷染污之想，名為想解脫無戲論。慧（prajna，智慧）以通有漏（sasrava，有煩惱）無漏故，有彼所緣，無見無對，出世間色。八解隨非隨法可以理解。九解有為（samskrta，因緣和合而生）無為（asamskrta，非因緣和合而生）法。文分有三。初辨有為，次辨無為，后辨涅槃（nirvana，寂滅）滅以已四句。初中由五相故建立有為。三際為三。四因緣相續者種子。五果相續者阿賴耶識（alayavijnana，含藏識）。自余色心果體有無不定。次由五相立無為法。翻上可知。第三辨涅槃已四句。言若謂涅槃為有異者。當知此為不如理問等者。即彼有為理滅名為涅槃不得言異。若謂為無異者。若執涅槃有為不異不然。染凈既殊常無常別故。有無異者第三句執亦有異亦無異也。非有非無異者執第四句非有異非無異。當知皆是不如理問答者。此總非。何以故下釋其四句。由彼涅槃唯有為滅所顯者。此明不異。與有為法其相異者。明非不異。依此二義為本。明離四執。唯有為滅之所顯謂有異者。乃至便為戲論非所戲論者。涅槃與彼有為不定其相異故。說涅槃非所戲論。今說定異便為戲論非戲論法。與有為法其相異故謂為無異便為戲論非所戲論者。可知。總如前說二種因故亦異不異不應理者。非第三執。由有為滅證涅槃故至不應道理

【English Translation】 English version Rupa (rupa, form). Therefore, this rupa is called supramundane. 'Five one-parts' refers to the extinction of afflictions severed by seeing, with cessation through discrimination as its essence. 'All' refers to the extinction of afflictions severed by seeing and cultivation, with cessation through discrimination as its essence. Tai (name of commentator) said: 'Undeleted anusaya (anusaya, latent defilements) are said to be deleted, and deleted anusaya are said to be already deleted.' Just as with wholesome mind, so too with neutral mind (avyakrta, neither wholesome nor unwholesome mind). The emptiness and existence views of the Three Vehicles (sravakayana, Hearer Vehicle; pratyekabuddhayana, Solitary Realizer Vehicle; bodhisattvayana, Bodhisattva Vehicle), the undefiled (anasrava, without defilements) can sever defiled thoughts, which is called thought liberation without conceptual proliferation. Prajna (prajna, wisdom), because it penetrates both defiled (sasrava, with defilements) and undefiled, has its object, is invisible and without opposition, and is supramundane rupa. The eight liberations can be understood according to whether they follow the Dharma or not. The nine liberations involve conditioned (samskrta, arising from causes and conditions) and unconditioned (asamskrta, not arising from causes and conditions) dharmas. The text is divided into three parts. First, it distinguishes the conditioned; second, it distinguishes the unconditioned; and third, it distinguishes nirvana (nirvana, cessation) with the four phrases 'extinguished' and 'already'. In the first part, the conditioned is established by virtue of five characteristics. The three times are three. The fourth, the continuity of causes and conditions, is the seed. The fifth, the continuity of effects, is the alayavijnana (alayavijnana, storehouse consciousness). The existence or non-existence of the remaining form and mind as effects is uncertain. Next, unconditioned dharmas are established by virtue of five characteristics. The reverse of the above can be known. The third part distinguishes nirvana with the four phrases 'already'. If it is said that nirvana is different, know that this is an irrational question, etc. That is, the cessation of the conditioned is called nirvana, and it cannot be said to be different. If it is said to be not different, it is not right to insist that nirvana is not different from the conditioned. Since defilement and purity are distinct, and permanence and impermanence are different. The third phrase, 'existence and non-existence are different', insists that there is both difference and non-difference. The fourth phrase, 'neither existence nor non-existence are different', insists that there is neither difference nor non-difference. Know that all of these are irrational questions and answers. This is a general negation. Why? The following explains the four phrases. Because that nirvana is only manifested by the cessation of the conditioned, this clarifies non-difference. That its characteristics are different from conditioned dharmas clarifies non-non-difference. Based on these two meanings, it clarifies the abandonment of the four attachments. That which is only manifested by the cessation of the conditioned, saying that there is difference, and so on, becomes conceptual proliferation and is not what should be conceptually proliferated. Because the characteristics of nirvana and the conditioned are uncertainly different, it is said that nirvana is not what should be conceptually proliferated. Now, saying that there is definite difference becomes conceptual proliferation and is not a non-proliferated dharma. Because its characteristics are different from conditioned dharmas, saying that there is no difference becomes conceptual proliferation and is not what should be conceptually proliferated. This can be understood. In general, as said before, the reason why both difference and non-difference are unreasonable is not the third attachment. Because nirvana is realized through the cessation of the conditioned, it reaches the point of being unreasonable.

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者。非第四執。汝執涅槃都無所有故說非有異非無異者。即是謗無不應道理。下解涅槃義。涅槃義者謂一切白法所顯發故者。即由道諦白法顯發是涅槃義。涅槃相者至內所證相者。內證寂滅無戲論相是涅槃相。十解所緣法。于中先總舉徴到五相。后次第別解。別解有二。初解前四后解第五。前中后二。先正辨所緣。后因論生論解釋契詮。前中言欲界系善染無記作意能緣三界一切法等者。景雲。無記即取賴耶緣三界種子無記緣三界法。謂屬行者所緣。色界系善作意亦緣一切三界法。略不言色界。阿賴耶識無記作意緣三界種子。基云。此中善心可解。染污者即兼言有覆無記。問何有覆緣三界。答欲界有覆唯俱生身邊唯在第六意識。如論文觀三界為同一類等。為我故余無此能。更無有覆心緣也。無記緣三界者。即異熟生心獨頭起者。及緣威儀工巧心后等流引生異熟生心。亦名威儀心工巧心緣也。泛爾緣不求不染者是。又第八識亦是緣三界也。種子法故。言色界善作意緣三界法者。此中應言染心。無記心染心。如何五十九云。色界于欲行煩惱。謂上緣煩惱及緣下慢。及如前第六我見色以微細故。及異熟生無記心略而不說也。無色界中已下文者。景雲。無色凡夫外道定善及生得心但緣自地。若初發心菩薩偏修智慧。名毗缽舍那菩

【現代漢語翻譯】 現代漢語譯本 這些。並非第四種執著。你執著于涅槃一無所有，所以說『非有異非無異』，這就是謗無，不合道理。下面解釋涅槃的意義。涅槃的意義在於一切白法（指清凈的法）所顯發，即由道諦（八正道）的白法顯發，這就是涅槃的意義。涅槃的相狀在於內心所證悟的相狀，內心證悟寂滅無戲論的相狀，這就是涅槃的涅槃相。下面解釋所緣法（心所緣的對象）。其中先總括地提出五種相狀，然後依次分別解釋。分別解釋分為兩部分，先解釋前四種，后解釋第五種。前一部分又分為前後兩部分。先正面辨析所緣，后因論生論，解釋契詮（符合經義的解釋）。 前一部分中說到，欲界系（屬於欲界的）善、染、無記作意（心理活動）能夠緣三界（欲界、色界、無色界）的一切法等等。景師（可能是註釋者）說：『無記即取阿賴耶識（第八識）緣三界的種子，無記緣三界法。』這是指屬於修行者所緣的。欲界系善作意也能緣一切三界法，這裡省略不說了。阿賴耶識的無記作意緣三界種子。基師（可能是另一位註釋者）說：『這裡善心可以理解，染污心則兼指有覆無記（有煩惱覆蓋的無記心）。』問：『什麼是有覆無記心能緣三界？』答：『欲界有覆無記唯有俱生身邊（與生俱來的我見、身邊見），只在第六意識中。』如論文所說，觀三界為同一類等等，因為執著於我，其餘的（心）沒有這種能力。再沒有有覆心能緣三界了。無記緣三界，是指異熟生心（果報心）單獨生起，以及緣威儀工巧心（與威儀、工巧相關的心理活動）后，等流（相似的）引生異熟生心，也稱為威儀心、工巧心所緣的。泛泛地緣，不追求不染著就是。另外，第八識也是緣三界的，因為是種子法。說到善作意緣三界法，這裡應該說染心、無記心、染心。為什麼五十九（可能是指某種論典）說：『對於欲行煩惱（與慾望相關的煩惱），是指緣上界的煩惱以及緣地獄的慢心。』以及如前面所說，第六意識的我見因為微細的緣故，以及異熟生無記心，這裡省略不說了。『無中已下文』，景師說：『無色界的凡夫、外道定善（外道禪定中的善）以及生得心（天生具有的心），只能緣自地（自己所處的禪定境界）。如果初發心的菩薩偏重修習智慧，稱為毗缽舍那（觀）。』

【English Translation】 English version These are not the fourth kind of attachment. You are attached to the idea that Nirvana is completely empty, so saying 'neither different from existence nor different from non-existence' is slandering non-existence, which is unreasonable. The following explains the meaning of Nirvana. The meaning of Nirvana is that it is manifested by all white dharmas (pure dharmas), that is, it is manifested by the white dharmas of the Path Truth (the Eightfold Path), which is the meaning of Nirvana. The characteristic of Nirvana is the characteristic of inner realization, the characteristic of inner realization of quiescence and non-proliferation, which is the characteristic of Nirvana. The following explains the objects of cognition (the objects that the mind cognizes). Among them, the five characteristics are first presented in general, and then explained separately in order. The separate explanation is divided into two parts, the first explaining the first four and the second explaining the fifth. The first part is divided into two parts, front and back. First, the object of cognition is analyzed directly, and then the explanation of the scriptures is explained by discussing the origin of the theory. In the first part, it is said that the wholesome, defiled, and neutral mental activities (manasikara) belonging to the Desire Realm (Kamadhatu) can cognize all dharmas of the Three Realms (Desire Realm, Form Realm, Formless Realm), and so on. Master Jing (possibly a commentator) said: 'Neutral means taking the Alaya Consciousness (the eighth consciousness) as cognizing the seeds of the Three Realms, and neutral cognizing the dharmas of the Three Realms.' This refers to what belongs to the object of cognition of the practitioner. The wholesome mental activity belonging to the Desire Realm can also cognize all dharmas of the Three Realms, which is omitted here. The neutral mental activity of the Alaya Consciousness cognizes the seeds of the Three Realms. Master Ji (possibly another commentator) said: 'Here, the wholesome mind can be understood, and the defiled mind also refers to the obscured neutral (neutral mind covered by afflictions).' Question: 'What obscured neutral mind can cognize the Three Realms?' Answer: 'The obscured neutral of the Desire Realm only has the co-arisen self-view and view of the body, which are only in the sixth consciousness.' As the text says, viewing the Three Realms as the same category, etc., because of attachment to self, the other (minds) do not have this ability. There is no other obscured mind that can cognize the Three Realms. Neutral cognizing the Three Realms refers to the independently arising resultant mind (vipaka-citta), and after cognizing the deportment and skillful minds (related to deportment and skill), the similar (ishta) produces the resultant mind, which is also called the deportment mind and the skillful mind. Cognizing in a general way, without seeking or being attached, is it. In addition, the eighth consciousness also cognizes the Three Realms, because it is the seed dharma. When it is said that wholesome mental activity cognizes the dharmas of the Three Realms, here it should be said defiled mind, neutral mind, defiled mind. Why does fifty-nine (possibly referring to a certain treatise) say: 'Regarding the afflictions of desire (related to desire), it refers to cognizing the afflictions of the upper realm and cognizing the pride of the lower realm.' And as mentioned earlier, the self-view of the sixth consciousness is subtle, and the resultant neutral mind is omitted here. 'The text from 'without' onwards', Master Jing said: 'The ordinary people of the Formless Realm, the good of the heretical samadhi (good in the samadhi of heretics), and the innate mind (mind that is naturally present) can only cognize their own ground (the state of samadhi in which they are). If a Bodhisattva who has just set out on the path focuses on cultivating wisdom, it is called Vipassana (insight).'

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薩。又有廣學多聞聲聞名為廣慧。通學無學。此等離下二界欲得生無色。無色作意能緣下地一切法。此文分明說無色界善緣下一切法。泰云。大地已還菩薩。未能廣利眾生故有生無色界者。然于中偏修慧者緣下一切法。偏修定者不緣下法。若廣修慧聲聞通學無學。生無色界者亦緣下地。若下廣修慧者。同凡夫不緣下地也。初地以上菩薩名得自在不生無色。基云。此中毗缽舍那菩薩謂地前。亦緣下者說善心不計極。故得緣下地。不言上緣者以生上界。如有學但以諦觀。不以六行欣上。故略而不論菩薩。從多聲聞為論。亦不說其處得緣下地。此等染心亦應研問。又彼處異生亦不說之。及蒸不言緣無漏者以界為法故。下因論生論釋經義中。初引頌而問。后對問以釋。言因思所緣者。謂因思惟善等作意所緣可釋此頌故。又解。因思惟人法二執所緣。故說此頌。名映於一切等者。景雲。名有二種。一四蘊名。由四蘊心執有人法遍計所執。能映一切二無我理故。云名映於一切。二言說名眾生無智。尋言說名執有人法整合生死。故言名映於一切。無有過名者由此名一法皆隨自在行者。能由一名眾生封執。令雜染法自在隨行。若悟此名集起之過即出要凈法。亦自在隨行。基云。一四蘊名之即下言由觀知故除人執。二名字名。即下言知此

【現代漢語翻譯】 薩（音譯詞）。又有廣學多聞的聲聞，名叫廣慧（菩薩名）。通達有學和無學。這些人離開下方的欲界和色界，想要往生到無色界。以無色界的作意，能夠緣取地獄的一切法。這段文字分明地說，沒有善緣也能緣取地獄的一切法。泰法師說，大地菩薩尚未能廣泛利益眾生，所以有往生無色界的情況。然而，在中等根器中，偏重修習智慧的人，能夠緣取地獄的一切法；偏重修習禪定的人，則不緣取地獄之法。如果廣修智慧的聲聞，通達有學和無學，往生到無色界的人，也能緣取地獄。如果地獄廣修智慧的人，如同凡夫一樣，不緣取地獄之法。初地以上的菩薩，名為得自在，不會往生到無色界。窺基法師說，這裡所說的毗缽舍那（觀）菩薩，是指登地前的菩薩。也能緣取地獄，是說以善心不計較到極點，所以能夠緣取下地。不說上界緣取地獄，是因為已經往生到上界。如有學之人，只是以諦觀，不以六行欣求上界，所以省略而不論述菩薩。從多數聲聞的角度來論述，也不說他們在何處能夠緣取下地。這些人的染污心也應該研問。又，他們所處的異生也不說這些，以及蒸法師不談論緣取無漏法，是因為以界為法。下因論生論解釋經義中，先引用偈頌而提問，后以對問來解釋。說到因思所緣，是指因為思惟善等作意所緣，可以解釋此偈頌。又解釋說，因為思惟人法二執所緣，所以說此偈頌。名為映於一切等，景法師說，名有兩種，一是四蘊名，由於四蘊心執有人法遍計所執，能夠映照一切二無我之理，所以說名為映於一切。二是言說名，眾生沒有智慧，尋著言說名執有人法整合生死，所以說名為映於一切。沒有過名，由此名一法都隨著自在行者，能夠由一名眾生封執，令雜染法自在隨行。如果領悟此名集起的過患，就能出離要凈法，也自在隨行。窺基法師說，一是四蘊名，即下文所說，由於觀知故，除去人執。二是名字名，即下文所說，知此

【English Translation】 Sa (transliteration). Furthermore, there are Śrāvakas (hearers) of vast learning and extensive knowledge, named Guanghui (Broad Wisdom) (name of a Bodhisattva). They are proficient in both the stages of learning and non-learning. These individuals, having departed from the lower two realms of desire and form, aspire to be born in the formless realm (Ārūpyadhātu). By focusing their attention (manaskāra) on the formless realm, they can cognize all the dharmas (teachings, phenomena) of the lower realms. This passage clearly states that even without wholesome conditions (kuśala-hetu), one can cognize all the dharmas of the lower realms. Master Tai states that Bodhisattvas (enlightenment beings) of the Earth stage have not yet been able to extensively benefit sentient beings, hence the possibility of being born in the formless realm. However, among those of middling capacity, those who primarily cultivate wisdom (prajñā) can cognize all the dharmas of the lower realms; those who primarily cultivate samādhi (concentration) do not cognize the dharmas of the lower realms. If Śrāvakas who extensively cultivate wisdom, proficient in both the stages of learning and non-learning, and are born in the formless realm, they can also cognize the lower realms. If those in the lower realms extensively cultivate wisdom, they are like ordinary beings and do not cognize the dharmas of the lower realms. Bodhisattvas above the first bhūmi (stage) are called 'having attained freedom' and are not born in the formless realm. Master Kuiji states that the Vipassanā (insight) Bodhisattvas mentioned here refer to Bodhisattvas before reaching the bhūmis. The ability to cognize the lower realms is due to the fact that with a wholesome mind, one does not cling to extremes, hence the ability to cognize the lower realms. The reason for not mentioning the upper realms cognizing the lower realms is because they have already been born in the upper realms. If a learner only uses contemplation (dhyāna) and does not aspire to the upper realms through the six practices, then Bodhisattvas are omitted from discussion. The discussion is from the perspective of the majority of Śrāvakas, and it is not stated where they can cognize the lower realms. The defiled minds of these individuals should also be investigated. Furthermore, the different beings in their realms are not mentioned, and Dharma Master Zheng does not discuss cognizing the unconditioned (anāsrava) dharmas because the realms are considered as dharmas. In the Lower Cause Theory and the Birth Theory's explanation of the sutra's meaning, the verse is first cited and questioned, and then the question is answered with an explanation. When it is said that the cause is what is cognized, it means that because of contemplating the objects of wholesome attention, this verse can be explained. It is also explained that because of contemplating the objects of the two attachments to self and dharma, this verse is spoken. 'Name reflects everything,' Master Jing says that there are two types of names: first, the name of the four skandhas (aggregates), because the mind of the four skandhas clings to the imputed self and dharma, it can reflect all the principles of the two non-selves, hence it is said that 'name reflects everything.' Second, the name of speech, sentient beings lack wisdom, following the name of speech, they cling to the imputed self and dharma, accumulating birth and death, hence it is said that 'name reflects everything.' There is no fault in the name, because this name and dharma all follow the free practitioner, who can use one name to seal and cling to sentient beings, causing defiled dharmas to freely follow. If one realizes the fault of this name's accumulation, one can escape the essential pure dharma and also freely follow. Master Kuiji says, first, the name of the four skandhas, as mentioned below, because of knowing through observation, the attachment to self is removed. Second, the name of words, as mentioned below, knowing this.

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名故除法執。言四蘊名能遍緣一切遍生起一切法故。言名映一切。名言能遍因一切名映一切故。就對問釋中分二。初正釋經頌。后引說重證。前中雲。謂若略說清凈因故等者。景雲。若了二名起諸過患。即便證入二空道理。名清凈因。觀察二名善知自相。謂以四蘊及以音聲為性。名觀自相。迷執二名廣興煩惱。發業得報。名雜染因。由觀此故名觀雜染因。基云觀察清凈因故者。即下言緣此名能知諸人無我故。顯彼理故名清因。觀自相者。即下言緣二種名故我相不可得。即是二執相分也。今知其事。觀察染因者。即下言不善了知。此名即染污生起故也。即是彼見分生起故一切法生也。又解。言二種名有三義故名映一切。一者觀此名者得清凈為彼凈因。二知二名緣目一切法。三知二名為染法。因此三義具名映一切也。言此中顯示補特伽羅無我者等者。泰云。多計四蘊為我故。偏說量云。謂能了知由四蘊名。妄執神我本無有性。但於色等境中妄起計度。故言能斷一切自境界相。是故說名能映一切。又因言說名執諸法。令悟此名但假施設。無別實法入法無我。此釋初句。言若過如是至亦不可得者。釋第二句。若於此二至生起隨轉者總釋。若不善了知此二名者。于境起執人法二塵。生死雜染生起隨轉。一切境相及諸雜染皆彼增上

力所生者。人法二塵境界及與生死雜染。皆因二名增上力為起。此是釋后二句。下引說重證。言依此密意說如是言者。謂依上頌密意故說此後頌也。執法自性故執我性而轉者。由計法有我執方生。覺此故覺彼者。覺此法空故覺彼人空。亦由覺此人法二塵無。還滅二執種。上來解前四相訖。自下解第五系屬瑜伽作意所緣。于中初總舉列名。指如聲聞地辨。二隨難重解。分之為二。初總標凈惑所緣后別辨。前中謂。四聖諦及真如首以廣故四諦略故真如也。

第六十六卷

隨難解中總標凈惑所緣。在前卷末。自下別辨。先別解四諦后總辨立。前中初釋苦論即是三苦有法喻合。然此三苦。且依瑜伽及對法一處文中約彼三受及順三受諸法。辨三苦相。廣說如彼。今此文中。云何行苦性謂後有業煩惱所生諸行者。于感三時業煩惱中且舉後有業。及煩惱所生諸行是行苦體類。如現生業惑所生諸行皆是行苦。或可此據因前果后名后。三時業惑所生諸行皆名後有。故云謂後有業煩惱所生諸行。具足而言能生業惑所生諸行。皆是行苦自體。是行由帶粗重不調柔故行體不安。于起盡位不得自在。故名行苦。何以得知通就業惑以明行苦。如下文說。但是集諦皆是苦諦。自是有苦諦而非集論謂阿羅漢所成善有漏法及無記法及異生身所

【現代漢語翻譯】 現代漢語譯本

由『力』所產生的。人法二塵境界以及生死雜染，都是因為『二名』（名相和概念）的增上力而生起。這是解釋後面的兩句。下面引用經文來再次證明。『言依此密意說如是言者』，是指依據上面的偈頌的密意，所以說了後面的偈頌。『執法自性故執我性而轉者』，由於認為法有自性，所以才會產生我執。『覺此故覺彼者』，覺悟到法空，所以才能覺悟到人空。也因為覺悟到人法二塵皆空，才能還滅兩種執著的種子。上面解釋了前四種相完畢。下面解釋第五種系屬於瑜伽作意所緣。其中先總的列出名稱，可以參考聲聞地的辨析。第二部分是隨著疑問重新解釋，分為兩部分。首先總的標明清凈迷惑所緣，然後分別辨析。前一部分中說，四聖諦以及真如，因為四諦是廣泛的，真如是簡略的。 第六十六卷

隨著疑問進行解釋，總的標明清凈迷惑所緣，在前一卷的末尾。下面分別辨析。先分別解釋四聖諦，然後總的辨析建立。前一部分中首先解釋苦諦，也就是三苦，有法和比喻的結合。然而這三種苦，且依據《瑜伽師地論》以及《阿毗達摩》一處文中的說法，大約是根據那三種感受以及順應三種感受的諸法，來辨析三苦的相狀。詳細的解釋可以參考那些經文。現在這段經文中，『云何行苦性謂後有業煩惱所生諸行者』，在感受三時（過去、現在、未來）的業煩惱中，且舉出後有業以及煩惱所生的諸行，是行苦的本體。例如現在生起的業惑所生的諸行，都是行苦。或者可以根據因前果后的說法，三時的業惑所生的諸行都叫做後有。所以說『謂後有業煩惱所生諸行』。完整地說，能生業惑所生的諸行，都是行苦的自體。這些行因為帶有粗重不調柔的特性，所以行體不安穩，在生起和滅盡的時候不能夠自在，所以叫做行苦。如何得知通行業惑來闡明行苦？如下文所說。『但是集諦皆是苦諦』，自然是有苦諦而不是集諦的說法，例如阿羅漢所成就的善的有漏法以及無記法，以及異生身所。

【English Translation】 English version

That which is produced by 'power'. The realms of the two dusts of person and dharma (phenomena), as well as the defilements of birth and death, all arise due to the increased power of 'two names' (name and concept). This explains the latter two sentences. Below, scriptures are cited to prove it again. 'The statement that these words are spoken according to this secret intention' means that these latter verses are spoken according to the secret intention of the above verses. 'Those who grasp the self-nature of the dharma, therefore grasp the nature of the self and revolve' means that the ego-grasping arises because one thinks that the dharma has self-nature. 'Those who realize this, therefore realize that' means that one can realize the emptiness of the person because one realizes the emptiness of the dharma. Also, because one realizes that the two dusts of person and dharma are empty, one can extinguish the seeds of the two attachments. The above explains the first four aspects completely. Below explains the fifth aspect, which belongs to the object of Yoga practice. Among them, the names are listed generally first, which can be referred to the analysis in the Śrāvakabhūmi (The Hearer's Stage). The second part is to re-explain with questions, divided into two parts. First, generally indicate what is purified from the afflictions, and then analyze separately. In the first part, it is said that the Four Noble Truths and Suchness (Tathatā), because the Four Truths are extensive and Suchness is concise. Volume Sixty-Six

Following the questions to explain, generally indicating what is purified from the afflictions, at the end of the previous volume. Below, analyze separately. First, explain the Four Noble Truths separately, and then analyze and establish generally. In the first part, first explain the Truth of Suffering (duḥkha), which is the combination of the three sufferings, with dharma and metaphor. However, these three sufferings, according to the Yogācārabhūmi-śāstra (Discourse on the Stages of Yoga Practice) and the Abhidharma (Higher Doctrine) in one place, are roughly based on those three feelings and the dharmas that accord with the three feelings, to analyze the characteristics of the three sufferings. Detailed explanations can be found in those scriptures. In this passage now, 'What is the nature of the suffering of formations (saṃskāra-duḥkha)? It refers to the formations produced by karma and afflictions that lead to future existence (punarbhava)' In the karma and afflictions that experience the three times (past, present, future), the formations produced by karma and afflictions that lead to future existence are mentioned as the substance of the suffering of formations. For example, the formations produced by the karma and afflictions that arise in the present life are all the suffering of formations. Or, according to the saying that the cause precedes the effect, the formations produced by the karma and afflictions of the three times are all called future existence. Therefore, it is said 'refers to the formations produced by karma and afflictions that lead to future existence'. To say it completely, the formations produced by the karma and afflictions that can produce, are all the self-nature of the suffering of formations. These formations are unstable because they have the characteristics of being heavy and unyielding, so the body of the formations is unstable, and one cannot be free at the time of arising and ceasing, so it is called the suffering of formations. How do we know that we can use karma and afflictions to clarify the suffering of formations? As the following text says. 'But all the Truth of Arising (samudaya) is the Truth of Suffering', naturally there is the saying that there is the Truth of Suffering but not the Truth of Arising, such as the good contaminated dharmas and the neutral dharmas achieved by Arhats (worthy ones), and the body of ordinary beings.

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成異熟諸無記法等。言于彼彼自體中能生煩惱及與眾苦者。三性行體順生惑苦。言所有安立一切遍行粗重所攝亦名粗重是行苦性者。謂于彼彼三性諸行。遍與煩惱及與眾苦為所依處。即有煩惱不調柔性。遍三性行隨逐不捨令行不安成行苦性。又彼諸行生彼苦苦壞苦之時。復有二苦不調柔性隨逐彼行令行不安。亦名行。言又此行苦遍行一切三受中者。三受行時為彼粗重所。皆是行苦。若爾云何一偏說舍受是其行苦。為釋此疑故。云然于舍受此粗重性分明顯現。但說舍受行苦故。言于餘二受愛恚擾亂此粗重苦非易可了者。樂受由愛擾亂說為壞苦。苦受由恚擾亂說為苦苦雖是行苦其相難知。次下喻說今喻如文。問如於自樂生受他樂生恚。自他二樂俱生無明。如於苦受非唯生恚亦于愛。謂欲得離愛二愛。舍愛始終亦生三惑。云何偏說樂受為愛擾亂。苦受為恚擾亂耶。下文有二複次。為釋此難。初云雖一一受皆生三惑。然樂順情多生貪愛。苦受情多生瞋恚。于舍以受行苦中多生無明起四顛倒。又諸愚夫已下第二複次。明多因樂受生愛行三惡行生那落。又多因樂生愛生遍於諸越受於八苦。多因苦受生恚。行三惡行生諸惡趣。于舍受中多生如上無明顛倒。言於二種苦。謂依樂受二貪生壞苦。及依苦受瞋生苦苦。亦由無明生不捨思。生

【現代漢語翻譯】 現代漢語譯本 『成異熟諸無記法等』（成為異熟果的無記法等等）。意思是說，在各種不同的自體中，能夠產生煩惱以及各種痛苦。三種自性的行為本體，順應產生迷惑和痛苦。『言所有安立一切遍行粗重所攝亦名粗重是行苦性者』（所建立的一切遍行，被粗重所包含，也叫做粗重，是行苦的性質），意思是說，在各種不同的三種自性的諸行中，普遍地與煩惱以及各種痛苦作為所依賴之處，就有了煩惱的不調柔的性質。普遍地，三種自性的行為伴隨而不捨棄，使行為不安穩，成為行苦的性質。而且，當這些行為產生苦苦和壞苦的時候，又有兩種痛苦的不調柔的性質伴隨這些行為，使行為不安穩，也叫做行苦。 『言又此行苦遍行一切三受中者』（又說這種行苦普遍存在於一切三種感受之中），意思是說，三種感受活動的時候，被粗重所影響，都是行苦。如果這樣，為什麼只偏說舍受是行苦呢？爲了解釋這個疑問，說『然于舍受此粗重性分明顯現』（然而在舍受中，這種粗重的性質非常明顯地顯現出來），所以只說舍受是行苦。『言于餘二受愛恚擾亂此粗重苦非易可了者』（說在其餘兩種感受中，愛和嗔擾亂了這種粗重的痛苦，不容易瞭解），樂受因為愛的擾亂，被稱為壞苦；苦受因為嗔的擾亂，被稱為苦苦，雖然是行苦，但它的相狀難以知曉。接下來用比喻來說明，現在比喻就像原文一樣。 問：『如於自樂生受他樂生恚。自他二樂俱生無明。如於苦受非唯生恚亦于愛。謂欲得離愛二愛。舍愛始終亦生三惑。云何偏說樂受為愛擾亂。苦受為恚擾亂耶』（比如對於自己的快樂產生享受，對於他人的快樂產生嫉妒。自己和他人的兩種快樂都產生無明。比如對於苦受，不僅僅產生嗔恨，也產生愛，想要脫離痛苦的愛，以及兩種愛。舍受始終也產生三種迷惑。為什麼偏偏說樂受被愛擾亂，苦受被嗔擾亂呢？）下文有二複次（下面有兩種進一步的解釋），爲了解釋這個難題。初云『雖一一受皆生三惑。然樂順情多生貪愛。苦受情多生瞋恚。于舍以受行苦中多生無明起四顛倒』（雖然每一種感受都產生三種迷惑，但是樂受順應情慾，多產生貪愛；苦受違背情慾，多產生嗔恚；在舍受中，因為感受行苦，多產生無明，生起四種顛倒）。又諸愚夫已下第二複次（另外，從『各種愚夫』以下是第二種進一步的解釋），說明多數因為樂受產生愛，實行三種惡行，墮入地獄。又多數因為快樂產生愛，普遍地對於各種感受產生八苦。多數因為苦受產生嗔恚，實行三種惡行，墮入各種惡趣。在舍受中，多數產生如上的無明顛倒。 『言於二種苦。謂依樂受二貪生壞苦。及依苦受瞋生苦苦。亦由無明生不捨思。生』（說對於兩種痛苦，即依靠樂受的貪愛產生壞苦，以及依靠苦受的嗔恨產生苦苦，也因為無明產生不捨棄的思念，產生）。

【English Translation】 English version 『Becoming the Vipaka (Vipāka) of non-defiled dharmas, etc.』 This means that in each and every self-nature, it can generate afflictions (Kleshas) and all kinds of suffering. The behavioral essence of the three natures accords with the arising of delusion and suffering. 『Saying that all established pervasive heaviness encompassed is also called heaviness, is the nature of the suffering of conditioned existence』 means that in each and every of the three natures of all actions, it universally takes afflictions and all kinds of suffering as the place of reliance, and thus there is the non-harmonious nature of afflictions. Universally, the actions of the three natures accompany and do not abandon, causing the actions to be unstable, becoming the nature of the suffering of conditioned existence. Moreover, when these actions produce the suffering of suffering (duhkha-duhkha) and the suffering of change (viparinama-duhkha), there are also two kinds of non-harmonious natures of suffering accompanying these actions, causing the actions to be unstable, also called the suffering of conditioned existence (samskara-duhkha). 『Saying that this suffering of conditioned existence pervades all three feelings』 means that when the three feelings are active, they are all the suffering of conditioned existence because they are affected by heaviness. If so, why only say that neutral feeling (upeksa) is the suffering of conditioned existence? To explain this doubt, it is said that 『however, in neutral feeling, this nature of heaviness is clearly manifested,』 so only neutral feeling is said to be the suffering of conditioned existence. 『Saying that in the other two feelings, love and hatred disturb this heavy suffering, which is not easy to understand,』 pleasure is called the suffering of change because it is disturbed by love; pain is called the suffering of suffering because it is disturbed by hatred. Although it is the suffering of conditioned existence, its appearance is difficult to know. Next, an analogy is used to explain, and now the analogy is like the original text. Question: 『For example, one's own pleasure gives rise to enjoyment, and another's pleasure gives rise to jealousy. Both one's own and another's pleasure give rise to ignorance (avidya). For example, with regard to painful feeling, not only does it give rise to hatred, but also to love, namely the love of wanting to escape from suffering, and two kinds of love. Neutral feeling also gives rise to the three delusions from beginning to end. Why is it said that pleasure is disturbed by love and pain is disturbed by hatred?』 The following has two further explanations to clarify this difficulty. The first says, 『Although each feeling gives rise to the three delusions, pleasure accords with emotions and mostly gives rise to greed and love; pain goes against emotions and mostly gives rise to anger and hatred; in neutral feeling, because of experiencing the suffering of conditioned existence, ignorance mostly arises, giving rise to the four inversions (viparyasas).』 Furthermore, the second further explanation starts from 『various fools,』 explaining that most of the time, love arises from pleasure, practicing the three evil deeds and falling into hell. Also, most of the time, love arises from pleasure, universally giving rise to the eight sufferings for various feelings. Most of the time, hatred arises from painful feeling, practicing the three evil deeds and falling into various evil realms. In neutral feeling, most of the time, the above-mentioned ignorance and inversions arise. 『Saying that with regard to the two kinds of suffering, namely the suffering of change arising from greed and love based on pleasure, and the suffering of suffering arising from hatred based on pain, also because of ignorance, the thought of not abandoning arises, giving rise to.』

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于壞苦者。由無明起貪不能厭舍。生於壞苦起不捨行。起于苦苦者。亦由無明起瞋生不捨行起于苦苦。是故已下結佛世尊但立三種根本煩惱。言依此密意已下會釋注說觀三受相。若能如是實觀無常性下。觀觀諸行無常漸斷顛倒。如是諸行是第一義苦聖諦事者。結彼行苦是第一義苦聖諦事。一切聖賢已下舉上況下。于苦諦中不起欣樂。次辨集諦。道理集道理集諦即是真如。但由詮相安立業惑名集聖諦。故云由相道理。或可集起通相名道理。于中據勝者名勝道理。下辨滅道如文。次辨建立四諦之意。欲令行者知苦斷集證滅修道。故略建立諸聖諦相。廣即無邊。又令了知至後方顯示五取蘊苦者。八苦中生苦最粗次老病次死。乃至五取蘊苦行。以前五苦是其苦苦。次二壞苦。后一行苦最細。自下第十一解住持法。于中分四。初辨五相立住持。二辨廢立。三辨段食之相。四辨四食四句分別。初中先標列。二約趣辨有無。四食體者段食下文云。當言香味觸處所攝。成唯識云。謂欲界系香味觸三。此言意顯唯欲界系香味觸三。于變壞時有資養者說名為食非余。觸食者九十四云。諸有漏觸能與喜樂為食。唯識亦云。謂有漏才取境時攝受喜樂及順益舍能為食事。此言意顯三界有漏八識俱觸攝受喜樂及順益舍攝益於身者。是觸食體。若引苦

【現代漢語翻譯】 現代漢語譯本 對於壞苦（viparinama-dukkha，變異之苦）而言，由於無明（avidya，對事物真相的迷惑）而產生貪愛，不能厭惡捨棄，因此在壞苦生起時，會產生不捨棄的行為。 對於苦苦（duhkha-duhkha，痛苦之苦）的生起，也是由於無明而產生嗔恨，從而產生不捨棄的行為，導致苦苦的生起。因此，在下文中，結集經典的佛世尊只確立了三種根本煩惱（klesha，貪嗔癡）。 所謂『依據此密意』，是指下文會解釋註釋，觀察三種感受（vedana，苦受、樂受、不苦不樂受）的相狀。如果能夠像這樣如實地觀察無常的本性，觀察諸行（samskara，一切有為法）的無常，就能逐漸斷除顛倒（viparyasa，錯誤的認知）。 像這樣，諸行是第一義諦的苦聖諦（arya-satya，四聖諦之一）的事實，總結來說，行苦（samskara-duhkha，行蘊之苦）是第一義諦的苦聖諦的事實。一切聖賢以下，舉上面的例子來比況下面的情況，在苦諦中不會產生欣樂。 接下來辨析集諦（samudaya-satya，四聖諦之一）。集諦的道理，集諦即是真如（tathata，事物的真實如是之相）。但由於詮釋相狀，安立業（karma，行為）和惑（klesha，煩惱）的名稱為集聖諦，所以說『由相道理』。或者，集起共通相的名稱為道理，其中根據殊勝者，名稱為殊勝道理。下文辨析滅諦（nirodha-satya，四聖諦之一）和道諦（marga-satya，四聖諦之一），如經文所述。 接下來辨析建立四諦的用意，是爲了讓修行者知曉苦，斷除集，證得滅，修習道，所以簡略地建立諸聖諦的相狀，如果廣說則無邊無際。又爲了讓修行者瞭解，到後面才顯示五取蘊（panca-upadanakkhandha，色受想行識五種聚合）的苦，八苦（生老病死，怨憎會苦，愛別離苦，所求不得苦）中，生苦（jati-duhkha，出生的痛苦）最粗顯，其次是老苦（jara-duhkha，衰老的痛苦）和病苦（vyadhi-duhkha，生病的痛苦），再次是死苦（marana-duhkha，死亡的痛苦），乃至五取蘊的苦行，以前面的五苦是其苦苦，其次兩種是壞苦，最後一種行苦最細微。 從下面開始是第十一部分，解釋住持法（dharma-sthitita，佛法住世的法則）。其中分為四個部分：首先辨析五相（panca-lakshana，五種相狀）建立住持，第二辨析廢立，第三辨析段食（kabalikahara，分段食物）的相狀，第四辨析四食（catvaro ahara，四種食物）的四句分別。首先在第一部分中標列，第二部分根據趣向辨別有無。四食的體性，段食下文說：『應當說是香味觸處所攝』。《成唯識論》說：『指欲界系的香味觸三種』。這句話的意思是顯示只有欲界系的香味觸三種，在變壞的時候有資養作用的，才稱為食，而不是其他的。觸食（sparshahara，觸覺之食），《九十四》中說：『諸有漏觸能夠給予喜樂作為食』。《唯識論》也說：『指有漏的才取境時，攝受喜樂以及順益舍，能夠作為食事』。這句話的意思是顯示三界有漏的八識都觸攝受喜樂以及順益舍，攝益於身體的，是觸食的體性。如果引來苦受。

【English Translation】 English version Regarding the suffering of change (viparinama-dukkha), due to ignorance (avidya), greed arises, and one cannot厭惡捨棄 (renounce and abandon). Therefore, when the suffering of change arises, the act of not abandoning arises. Regarding the arising of the suffering of suffering (duhkha-duhkha), it is also due to ignorance that hatred arises, thus generating the act of not abandoning, leading to the arising of the suffering of suffering. Therefore, in the following text, the Buddha, who compiled the scriptures, only established the three fundamental afflictions (klesha: greed, hatred, and delusion). The phrase 'based on this secret meaning' refers to the explanation and commentary below, observing the characteristics of the three feelings (vedana: painful, pleasant, and neutral). If one can truly observe the impermanent nature in this way, observing the impermanence of all conditioned things (samskara), one can gradually cut off the inversions (viparyasa: distorted perceptions). In this way, the fact that conditioned things are the object of the noble truth of suffering (arya-satya, one of the Four Noble Truths) in the ultimate sense, to summarize, the suffering of conditioned things (samskara-duhkha) is the object of the noble truth of suffering in the ultimate sense. 'All sages and saints' below uses the above example to compare with the below situation; they do not generate joy and pleasure in the truth of suffering. Next, the truth of origin (samudaya-satya, one of the Four Noble Truths) is analyzed. The principle of the truth of origin, the truth of origin is suchness (tathata, the true nature of things as they are). However, due to the explanatory characteristics, the names of karma (action) and afflictions (klesha) are established as the truth of origin, so it is said 'by the principle of characteristics'. Alternatively, the name of the common characteristic of arising is called principle, and among them, according to the superior one, the name is superior principle. The truth of cessation (nirodha-satya, one of the Four Noble Truths) and the truth of the path (marga-satya, one of the Four Noble Truths) are analyzed below, as described in the text. Next, the intention of establishing the Four Noble Truths is analyzed, which is to enable practitioners to know suffering, abandon origin, realize cessation, and cultivate the path. Therefore, the characteristics of the Noble Truths are briefly established; if explained extensively, they are boundless. Furthermore, to enable practitioners to understand that the suffering of the five aggregates of clinging (panca-upadanakkhandha: form, feeling, perception, mental formations, and consciousness) is revealed later. Among the eight sufferings (birth, old age, sickness, death, suffering from meeting what is disliked, suffering from separation from what is loved, suffering from not obtaining what is sought), the suffering of birth (jati-duhkha) is the coarsest, followed by the suffering of old age (jara-duhkha) and the suffering of sickness (vyadhi-duhkha), then the suffering of death (marana-duhkha), and even the suffering of the activities of the five aggregates of clinging. The previous five sufferings are the suffering of suffering, the next two are the suffering of change, and the last one, the suffering of conditioned things, is the most subtle. From below is the eleventh part, explaining the Dharma-abiding (dharma-sthitita, the principles of the Dharma abiding in the world). It is divided into four parts: first, analyzing the five characteristics (panca-lakshana) to establish abiding; second, analyzing abolishment and establishment; third, analyzing the characteristics of coarse food (kabalikahara); and fourth, analyzing the four sentences of the four foods (catvaro ahara). First, in the first part, listing them; in the second part, distinguishing existence and non-existence according to inclination. The nature of the four foods, the coarse food says below: 'It should be said that it is encompassed by the realms of smell, taste, and touch'. The Vijnaptimatrata-siddhi says: 'It refers to the three of smell, taste, and touch belonging to the desire realm'. The meaning of this sentence is to show that only the three of smell, taste, and touch belonging to the desire realm, which have nourishing effects when they change and decay, are called food, and not others. Contact food (sparshahara), Ninety-four says: 'All contaminated contacts can give joy and pleasure as food'. The Vijnaptimatrata-siddhi also says: 'It refers to the contaminated that, when taking an object, receives joy and pleasure and beneficial equanimity, which can be food'. The meaning of this sentence is to show that the contaminated eight consciousnesses of the three realms all touch and receive joy and pleasure and beneficial equanimity, which nourish the body, are the nature of contact food. If suffering is introduced.

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憂非益舍觸體非食。非資益故。故成唯識云。此觸雖與諸識相應屬六識者食義偏勝。即彰觸食通八識俱。密會天親攝論第三云。此中觸食屬六識身觸粗顯境資養勝故。不聚余觸。有義唯取六識俱觸以為食體。此師說意以能引自俱生喜愛等方名為食非七八故。然準諸文第二解勝。思食者成唯識言。謂有漏思與欲俱轉。又言此思雖與諸識相應。屬意識者食義偏勝。此意正顯三界有漏八識俱思希可愛境攝益身者。皆思食體。密會五十七及天親攝論云。緣未來境攝益於識。名為思食意思于境希望勝故。由此九十四云。若在意地能會境思名意會思。能與一切于所愛境專注希望為食。復有義者六識俱思。諸有漏者希境益身皆思食體。七八不然。無行相故。諸處但說俱意者。遍緣未來彼最勝故。亦有希望現境思。故許通五識。有義思食唯第六俱。諸處但說緣未來故。此雖三解第二解勝。識食者成唯識云。謂有漏識。此識雖通諸識自體而第八識食義偏勝。此顯識食取通三界有漏八識。次約趣辨有無。云若粗段食乃至非大那落者。景雲。謂于山間在曠一野獨小地獄有粗食。前言地獄無段食者。據大地獄中受苦極故無有段食。泰云。段有粗細粗者遍五趣。如此文唯除大那落。大那落中亦有細段食。如本地第五云。于地獄中有微細段食。謂微

【現代漢語翻譯】 現代漢語譯本 憂愁並非通過捨棄接觸就能消除，接觸本身也不是食物，因為它不能提供滋養。因此，《成唯識論》中說：『此接觸雖然與各種識相應，但屬於六識的接觸在食物的意義上更為突出。』這表明接觸食遍及八識。 《密宗集會》和天親的《攝大乘論》第三卷中說：『這裡所說的接觸食屬於六識，因為六識的接觸粗顯，對境界的滋養更為突出，所以不包括其他的接觸。』有一種觀點認為，只有與六識相應的接觸才能作為食物的本體。這種觀點認為，只有能夠引起自身俱生的喜愛等情緒的才能稱為食物，第七識和第八識不具備這種功能。然而，根據各種經文，第二種解釋更為合理。 思食，根據《成唯識論》的說法，是指與慾望共同運作的有漏思。又說：『這種思雖然與各種識相應，但屬於意識的思在食物的意義上更為突出。』這明確表明，三界中所有有漏的八識都具有思，它們希望得到可愛的境界，並以此來滋養身體，這些都屬於思食的本體。《密宗集會》第五十七卷和天親的《攝大乘論》中說：『緣于未來境界，並能滋養識的，稱為思食，因為思對於境界的希望最為強烈。』因此，《九十四論》中說：『如果在意地，能夠會合境界的思稱為意會思，它能夠使一切眾生專注于所喜愛的境界，並以此為食。』還有一種觀點認為，與六識相應的思，所有有漏的思，只要能夠希望境界並滋養身體，都屬於思食的本體。第七識和第八識則不然，因為它們沒有行相。雖然很多地方只提到與意識相應的思，但這是因為意識能夠普遍地緣于未來，並且意識的思最為突出。也有希望現在境界的思，所以也允許五識具有思食。還有一種觀點認為，思食只與第六識相應，因為很多地方都只提到緣于未來。雖然有這三種解釋，但第二種解釋更為合理。 識食，根據《成唯識論》的說法，是指有漏識。這種識雖然普遍存在於各種識的自體中，但第八識在食物的意義上更為突出。這表明識食包括三界中所有有漏的八識。接下來討論有無的問題。如果說粗段食乃至非大那落迦（Narakas，地獄）者，景法師解釋說：『這是指在山間、曠野等偏遠地區，只有小地獄才有粗食。』前面說地獄沒有段食，是指大地獄中受苦極其嚴重，所以沒有段食。泰法師說：『段食有粗細之分，粗的段食遍及五趣。』就像這段經文所說，只有大那落迦除外。在大那落迦中也有細的段食。如《本地》第五卷所說：『在地獄中有微細的段食，指的是微小的食物。』

【English Translation】 English version Sorrow is not eliminated by abandoning contact, and contact itself is not food because it does not provide nourishment. Therefore, the Vijñaptimātratāsiddhi-śāstra states: 'Although this contact is associated with various consciousnesses, the contact belonging to the six consciousnesses is more prominent in the sense of food.' This indicates that contact-food pervades the eight consciousnesses. The Guhyasamāja Tantra and Vasubandhu's Mahāyānasaṃgraha (Compendium of the Mahayana) Volume 3 state: 'The contact-food mentioned here belongs to the six consciousnesses because the contact of the six consciousnesses is coarse and manifest, and its nourishment of the realm is more prominent, so it does not include other contacts.' Some argue that only the contact associated with the six consciousnesses can be considered the substance of food. This view holds that only what can evoke innate liking, etc., can be called food, which the seventh and eighth consciousnesses do not possess. However, according to various scriptures, the second interpretation is more reasonable. Volition-food (思食), according to the Vijñaptimātratāsiddhi-śāstra, refers to defiled volition that operates together with desire. It also states: 'Although this volition is associated with various consciousnesses, the volition belonging to the mind-consciousness is more prominent in the sense of food.' This clearly indicates that all defiled eight consciousnesses in the three realms possess volition, and they hope to obtain desirable realms and use them to nourish the body; these all belong to the substance of volition-food. The Guhyasamāja Tantra Volume 57 and Vasubandhu's Mahāyānasaṃgraha state: 'What is related to the future realm and can nourish consciousness is called volition-food because volition's hope for the realm is the strongest.' Therefore, the Ninety-Four Treatises state: 'If in the mental ground, the volition that can unite with the realm is called mental-union volition, which can enable all beings to focus on the beloved realm and take it as food.' Some also argue that the volition associated with the six consciousnesses, all defiled volition, as long as it can hope for the realm and nourish the body, belongs to the substance of volition-food. The seventh and eighth consciousnesses are not like this because they do not have characteristics. Although many places only mention volition associated with the mind-consciousness, this is because the mind-consciousness can universally relate to the future, and the volition of the mind-consciousness is the most prominent. There is also volition that hopes for the present realm, so it is also allowed that the five consciousnesses have volition-food. Some argue that volition-food is only associated with the sixth consciousness because many places only mention relating to the future. Although there are these three interpretations, the second interpretation is more reasonable. Consciousness-food (識食), according to the Vijñaptimātratāsiddhi-śāstra, refers to defiled consciousness. Although this consciousness is universally present in the self-nature of various consciousnesses, the eighth consciousness is more prominent in the sense of food. This indicates that consciousness-food includes all defiled eight consciousnesses in the three realms. Next, we discuss the issue of existence or non-existence. If it is said that coarse material food and even those who are not in the Great Naraka (Narakas, hells), Master Jing explains: 'This refers to remote areas such as mountains and wilderness, where only small hells have coarse food.' The previous statement that hells do not have material food refers to the fact that suffering is extremely severe in the great hells, so there is no material food. Master Tai says: 'Material food has coarse and fine distinctions, and coarse material food pervades the five realms.' As this scripture says, only the Great Naraka is excluded. In the Great Naraka, there is also fine material food. As the Local Treatise Volume 5 states: 'In hells, there is subtle material food, referring to tiny food.'

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細風故段食遍諸地獄也。第一二辨廢立中初問答辨四食廢立。問中四由心自在通等者。由神境智通勢力。引感壽業勢力令增命得久住。或可心自在通即是邊際定力。延彼殘業令功能勝牽命久住。六由善不善無記作意等者。景雲。由三性作意引發六識數起不滅。取外內共不共業所感五塵。基云。謂器世界業如本地第三。或感一劫等。造此業時。由三性作意為方便引此業生起。能牽器世間諸法令住不絕。如山河等名共生。田宅等不共業生。即泰師有二種共不共。共二種者一共中共如山河等。二共中不共如宅舍等。不共二者一不共中不共。如自眼根他不用緣故。二不共中共如身中扶根塵為他緣似故。此中即共中二。文答雖由如是七種因緣諸行得住至令行相續而住者。此即總答。且如段食。或有食根藥華果泥石火䥫等。由種種門令行得住。由段食故識食悅。識食悅故增喜樂。喜樂相應觸為觸食。思為思食。是故四食皆由種種門令諸行住。又此四食如次攝受別義。一氣力。二喜樂。三于可愛境專注希望。四即三所依諸根大種及壽並暖安住不壞。下別有五。即釋由種種門令住所以。一此諸食令有情住易取入愚智同知。故偏立食。二令羸損根大增益。謂蘇膏等益。三令疾病得愈謂藥草等。四有長壽有情不食中夭。亦可服仙藥。有情長

{ "translations": [ "現代漢語譯本", "細風故段食遍諸地獄也。（細風因為段食遍及各地獄）", "第一二辨廢立中初問答辨四食廢立。（第一二辨廢立中，首先通過問答辨析四食的廢立）", "問中四由心自在通等者。（問中，四種原因由心自在通等引起）", "由神境智通勢力。引感壽業勢力令增命得久住。（由神境智通的勢力，引導和感應壽命的業力，使壽命增長得以長久居住）", "或可心自在通即是邊際定力。延彼殘業令功能勝牽命久住。（或者可以說心自在通就是邊際定力，延續那些殘餘的業力，使功能勝過牽引壽命，從而長久居住）", "六由善不善無記作意等者。（六種原因由善、不善、無記的作意等引起）", "景雲。由三性作意引發六識數起不滅。取外內共不共業所感五塵。（景雲說，由三種性質的作意引發六識的生起不滅，取外內共業和不共業所感應的五塵）", "基云。謂器世界業如本地第三。或感一劫等。造此業時。由三性作意為方便引此業生起。能牽器世間諸法令住不絕。如山河等名共生。田宅等不共業生。即泰師有二種共不共。共二種者一共中共如山河等。二共中不共如宅舍等。不共二者一不共中不共。如自眼根他不用緣故。二不共中共如身中扶根塵為他緣似故。此中即共中二。（基說，器世界的業就像本地第三，或者感應一劫等。在造此業時，由三種性質的作意作為方便，引導此業生起，能夠牽引器世間諸法住持不絕。如山河等名為共生，田宅等為不共業生。泰師有兩種共與不共。共的兩種：一種是共中共，如山河等；二是共中不共，如宅舍等。不共的兩種：一是不共中不共，如自己的眼根他人不能使用；二是不共中共，如身中扶根塵為他緣相似。這裡指的是共中的第二種）", "文答雖由如是七種因緣諸行得住至令行相續而住者。此即總答。且如段食。或有食根藥華果泥石火䥫等。由種種門令行得住。由段食故識食悅。識食悅故增喜樂。喜樂相應觸為觸食。思為思食。是故四食皆由種種門令諸行住。（文中回答說，雖然由於這七種因緣，諸行得以住持，以至於令諸行相續而住。這是總的回答。且如段食，或者有食用根、藥、花、果、泥、石、火、鐵等，通過種種途徑使諸行得以住持。由於段食的緣故，識食感到喜悅。識食喜悅的緣故，增長喜樂。喜樂相應，觸為觸食，思為思食。因此，四食都通過種種途徑使諸行住持）", "又此四食如次攝受別義。一氣力。二喜樂。三于可愛境專注希望。四即三所依諸根大種及壽並暖安住不壞。下別有五。即釋由種種門令住所以。一此諸食令有情住易取入愚智同知。故偏立食。二令羸損根大增益。謂蘇膏等益。三令疾病得愈謂藥草等。四有長壽有情不食中夭。亦可服仙藥。有情長。（而且這四食依次攝受不同的意義：一是氣力，二是喜樂，三是對可愛境界的專注和希望，四是前三者所依賴的諸根大種以及壽命和暖氣安住不壞。下面分別有五種，解釋通過種種途徑使之住持的原因。一是這些食物使有情住持，容易獲取，愚笨和聰明的人都知道，所以特別設立食。二是使羸弱受損的根大得到增益，如酥油等。三是使疾病得到痊癒，如藥草等。四是有長壽的有情不吃東西而中途夭折，也可以服用仙藥，使有情長壽）" ], "english_translations": [ "English version", 'Because of the coarse food, the subtle wind pervades all the hells.', 'The first two sections discuss the establishment and abolition, with the initial question and answer clarifying the establishment and abolition of the four kinds of nutriment.', 'In the question, the four causes are due to the mind\'s freedom and supernatural powers, etc.', 'Due to the power of divine realm wisdom and supernatural abilities, it guides and influences the power of karma related to lifespan, causing life to increase and dwell for a long time.', 'Or it can be said that the mind\'s freedom and supernatural power is the power of the ultimate concentration, extending the remaining karma and making its function superior to pulling life, thus dwelling for a long time.', 'The six causes are due to wholesome, unwholesome, and neutral volitions, etc.', 'Jingyun says: \'Due to the three natures of volition, the arising and non-extinction of the six consciousnesses are triggered, taking the five dusts sensed by external and internal, shared and unshared karma.\'', 'Ji says: \'The karma of the container world is like the third in the local area, or it senses a kalpa, etc. When creating this karma, the three natures of volition are used as a means to induce the arising of this karma, which can pull the laws of the container world to dwell without ceasing. Such as mountains and rivers are called shared birth, fields and houses are born from unshared karma. That is, Master Tai has two kinds of shared and unshared. The two kinds of shared are: one is shared within shared, such as mountains and rivers; the second is unshared within shared, such as houses. The two kinds of unshared are: one is unshared within unshared, such as one\'s own eye root that others cannot use; the second is shared within unshared, such as the supporting root dust in the body that seems to be a condition for others. Here it refers to the second kind of shared.\'', 'The text answers that although the various actions are able to dwell due to these seven causes, to the extent that the actions continue to dwell. This is the general answer. For example, coarse food, or there are those who eat roots, medicine, flowers, fruits, mud, stones, fire, iron, etc., through various means to make the actions dwell. Because of coarse food, consciousness-nutriment is pleased. Because consciousness-nutriment is pleased, joy and happiness increase. With joy and happiness corresponding, contact is contact-nutriment, thought is thought-nutriment. Therefore, all four kinds of nutriment make the various actions dwell through various means.', 'Moreover, these four kinds of nutriment successively embrace different meanings: first, energy; second, joy and happiness; third, focused hope on lovely objects; fourth, the great elements of the roots on which the first three depend, as well as lifespan and warmth, dwell without decay. Below are five separate explanations, explaining the reasons for dwelling through various means. First, these foods enable sentient beings to dwell, are easy to obtain, and are known by both the foolish and the wise, so food is specifically established. Second, they increase the weakened and damaged roots and elements, such as the benefits of ghee, etc. Third, they heal diseases, such as medicinal herbs, etc. Fourth, there are long-lived sentient beings who die prematurely without eating, or they can take elixirs, making sentient beings long-lived.' ] }

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壽于長時中須數進藥助前勢。藥是段食。若不更服非時中夭。五此諸食令易入道修四念住。謂由段食故能修身念住。由觸食故能修受念住。由識食故能修心念住。由思食故能修法念住。次辨命根廢立。謂有是處乃至壽量而住者。謂色天等不由飲食如其所感壽量而住。此約善趣唯由命根。或有惡趣唯由命根勢力而住。如餓鬼等。第三別辨段食之相。中先總標后別釋所以。于中有三。初以四塵相對辨食非食。次約段物吞時生悅辨食非食。后約段物吞不生悅辨食非食。初云香味觸正消變便胎長養等。景雲。問色等四塵體遍相入即是同處不相離法。至消變位四皆消變。舊白今黃。舊香今臭。舊甜今苦。舊堅今暖云何色獨非食。又墮熟藏正消變時。色等四塵眼等四識俱不了別。云何獨取香等而不取色耶。解云。正熟變時雖復三識不得三塵。將前驗后。知唯香等是其段食。所以者何。如將飯來。未入口時眼見飯色不止飢渴。故色非食。后飯入口咀嚼吞嚥。鼻舌身識得香味觸。雖未渴變長根大以于爾時能止渴。即以吞嚥之時彼三塵止渴故。驗知於後至消變位。唯香味觸長養根大成其食用。非彼色塵。基云。三塵細有增損義。色塵體不能粗增。次云。若諸段物至但名觸食者。景雲。三識得三塵時。各彼三識為觸食體。亦可取彼三識相應

【現代漢語翻譯】 現代漢語譯本 壽命在漫長的時間裡需要不斷地用藥物來輔助之前的狀態。藥物是段食（kabaalaahaara，粗 खाद्य，物質食物）。如果不繼續服用，就會在非時中夭折。這五種食物容易進入修道的正軌，修習四念住（catasso satipatthanaa，四念處）。也就是說，因為段食的緣故，能夠修習身念住（kaayaanupassanaa，身隨觀）。因為觸食的緣故，能夠修習受念住（vedanaanupassanaa，受隨觀）。因為識食的緣故，能夠修習心念住（cittaanupassanaa，心隨觀）。因為思食的緣故，能夠修習法念住（dhammaanupassanaa，法隨觀）。接下來辨析命根（jiivitindriya，命根）的廢立。所謂有這樣的地方，乃至壽命的量而住留的，是指色界天等，不依靠飲食，按照他們所感受的壽命量而住留。這是就善趣（sugati，善趣）而言，僅僅依靠命根。或者有惡趣（duggati，惡趣）僅僅依靠命根的勢力而住留，比如餓鬼等。第三部分辨析段食的相狀。其中先總標，後分別解釋原因。其中有三個方面。首先用色香味觸四塵（rupa-gandha-rasa-sparsa，色-香-味-觸）相對比，辨別什麼是食物，什麼不是食物。其次從段物吞嚥時產生喜悅的角度，辨別什麼是食物，什麼不是食物。最後從段物吞嚥時不產生喜悅的角度，辨別什麼是食物，什麼不是食物。首先說，『香味觸正消變便胎長養等』。景雲問道：『色等四塵，本體遍佈相入，是同處不相離的法。到了消變的階段，四者都消變。舊的變白，現在變黃；舊的變香，現在變臭；舊的變甜，現在變苦；舊的變堅硬，現在變溫暖。為什麼只有色不是食物？又在墮落、成熟、藏匿、正在消變的時候，色等四塵，眼等四識都不能了別。為什麼唯獨取香等，而不取色呢？』解釋說：『正在成熟變化的時候，即使三個識不能得到三個塵，但將之前的經驗來驗證之後的情況，就知道只有香等是段食。』為什麼呢？比如拿飯來，還沒入口的時候，眼睛看到飯的顏色，不能止住飢渴。所以色不是食物。後來飯入口咀嚼吞嚥，鼻舌身識得到香味觸，雖然還沒渴變長根大，但在那個時候能夠止渴。就是因為吞嚥的時候，那三個塵止渴的緣故。驗證得知在之後到消變的階段，只有香味觸長養根大，成為食物的作用，不是那個色塵。』窺基說：『三塵細微，有增損的意義，色塵的本體不能粗略地增加。』其次說：『如果各種段物只是被稱為觸食』，景雲說：『三個識得到三個塵的時候，各自的三個識作為觸食的本體，也可以取那三個識相應』

【English Translation】 English version Longevity requires continuous medication to sustain the previous state. Medicine is kabaalaahaara (coarse food). If one does not continue taking it, one will die prematurely. These five foods make it easy to enter the path of practice, cultivating the four foundations of mindfulness (catasso satipatthanaa). That is to say, because of kabaalaahaara, one can cultivate mindfulness of the body (kaayaanupassanaa). Because of contact-food, one can cultivate mindfulness of feeling (vedanaanupassanaa). Because of consciousness-food, one can cultivate mindfulness of the mind (cittaanupassanaa). Because of volition-food, one can cultivate mindfulness of phenomena (dhammaanupassanaa). Next, distinguish the establishment and abolition of the life faculty (jiivitindriya). That there are places where beings dwell for a certain lifespan refers to beings in the Form Realm, who do not rely on food but live according to their perceived lifespan. This refers to beings in the good realms (sugati) who rely solely on the life faculty. Or there are beings in the evil realms (duggati) who live solely by the power of the life faculty, such as hungry ghosts. The third part distinguishes the characteristics of kabaalaahaara. It first presents a general outline, then explains the reasons separately. There are three aspects. First, it distinguishes between food and non-food by comparing the four sense objects: form, smell, taste, and touch (rupa-gandha-rasa-sparsa). Second, it distinguishes between food and non-food from the perspective of whether the swallowing of material objects produces pleasure. Finally, it distinguishes between food and non-food from the perspective of whether the swallowing of material objects does not produce pleasure. First, it says, 'Smell, taste, and touch are properly digested, transformed, and nourish the fetus, etc.' Jingyun asks: 'The substance of the four sense objects, such as form, permeates and interpenetrates each other, and they are inseparable. When they reach the stage of digestion and transformation, all four are digested and transformed. The old turns white, now it turns yellow; the old smells fragrant, now it smells foul; the old tastes sweet, now it tastes bitter; the old is hard, now it is warm. Why is only form not food? Also, when falling, ripening, being stored, and being digested and transformed, the four sense objects, such as form, and the four consciousnesses, such as eye-consciousness, cannot distinguish them. Why only take smell, etc., and not take form?' The explanation says: 'When it is ripening and changing, even if the three consciousnesses cannot obtain the three sense objects, but verifying the later situation with the previous experience, one knows that only smell, etc., are kabaalaahaara.' Why? For example, when bringing rice, before it enters the mouth, the eyes see the color of the rice, but it cannot stop hunger and thirst. Therefore, form is not food. Later, when the rice enters the mouth, is chewed and swallowed, the nose, tongue, and body consciousnesses obtain smell, taste, and touch. Although it has not yet changed from thirst to long roots, it can stop thirst at that time. It is because the three sense objects stop thirst when swallowing. Verification shows that in the later stage of digestion and transformation, only smell, taste, and touch nourish the roots and become the function of food, not that form object.' Kuiji says: 'The three sense objects are subtle and have the meaning of increase and decrease, but the substance of the form object cannot be coarsely increased.' Secondly, it says: 'If various material objects are only called contact-food', Jingyun says: 'When the three consciousnesses obtain the three sense objects, each of the three consciousnesses is the substance of contact-food, and it can also take the three consciousnesses accordingly.'

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數為觸食體。爾時三塵未能資養不名段食。基云。此取令心歡悅故。即心觸數為觸食體。不取塵為觸食體。余文可知。第四辨四句。中觸乃至識隨應作四句者。或有是觸而非是食。謂順苦憂一分舍觸。或有是食而非是食而非是觸。一謂段思識三能長諸根大種者是。或有是觸而亦見食。謂觸攝益。喜樂二受及一分舍益根大等。或非是觸而亦非食。謂段思識三非食者是。或有是思而非食。謂緣過去及現未世不能攝益諸根大者。或是食非是思。謂餘三食。有是思亦是食。謂思與欲俱緣未來世益根大者。第四句者。謂餘三非食。或有識而非食。三所資識不能長大者。或食是而非識謂餘三食。第三句者。所資識能益根大者是。第四句者謂前三非食者是。十二解有異熟無異熟法。于中初辨有異熟等。次約受辨異熟法。后對業辨異熟。初中有二。一總標三句二別解三句。于中初辨有異熟法分二。一辨有異熟法。二辨無異熟法。前中景雲。言略說有異熟法。二辨無異熟法。前中景雲。言略說有異熟法。謂漏及有漏者此出法體。要具三義方有異熟。一要有力。二不被損害。三受用未盡。下解三義。有漏中餘名無力者有覆無記中非煩惱謂受想等。及無覆無記法。皆名無力。泰云。不善法以斷體故無異熟。有漏善以斷漏故無異熟。不由斷體應

【現代漢語翻譯】 現代漢語譯本 『數』是觸食（Phassa Ahara，六種食之一，指通過感官接觸產生的滋養）的本體。那時，三種塵境還不能資養，所以不稱為段食（Kabalinkara Ahara，六種食之一，指物質食物）。窺基法師說：『這是因為觸能令心歡悅。』所以，心、觸、數是觸食的本體，而不是以塵境為觸食的本體。其餘的文句可以類推得知。 第四，辨析四句。關於觸乃至識，應當相應地作出四句判斷：或者有的是觸，但不是食，例如順苦受、憂受和一部分舍受的觸。或者有的是食，但不是觸，例如段食、思食和識食這三種能夠增長諸根和四大種的食。或者有的是觸，也是食，例如觸所攝益的喜受、樂受和一部分舍受，能夠利益諸根和四大種。或者有的既不是觸，也不是食，例如段食、思食和識食這三種不是食的情況。 或者有的是思，但不是食，例如緣過去和現在、未來世，但不能攝益諸根和四大種的思。或者有的是食，但不是思，例如其餘三種食。或者有的是思，也是食，例如思與欲俱緣未來世，能夠利益諸根和四大種。第四句是指其餘三種不是食的情況。或者有的是識，但不是食，例如三種食所資養的識，但不能增長四大種。或者有的是食，但不是識，例如其餘三種食。第三句是指所資養的識能夠利益諸根和四大種的情況。第四句是指前面三種不是食的情況。 十二，解釋有異熟和無異熟法。其中，首先辨析有異熟等，其次根據受來辨析異熟法，最後對照業來辨析異熟。首先，辨析有異熟法，分為兩部分：一、總標三句；二、分別解釋三句。在辨析有異熟法中，分為兩部分：一、辨析有異熟法；二、辨析無異熟法。前面，景法師說：『簡略地說，有異熟法，』二、辨析無異熟法。前面，景法師說：『簡略地說，有異熟法，』是指有漏和有漏法，這裡指出了法的本體。要具備三種條件才能產生異熟：一、要有力量；二、不被損害；三、受用未盡。下面解釋這三種條件。有漏法中，其餘的稱為無力，例如有覆無記法中非煩惱的部分，如受、想等，以及無覆無記法，都稱為無力。泰法師說：『不善法因為斷了體性，所以沒有異熟。有漏善法因為斷了煩惱，所以沒有異熟，不是因為斷了體性。』

【English Translation】 English version 『Number』 is the substance of Phassa Ahara (one of the six kinds of food, referring to the nourishment produced through sensory contact). At that time, the three kinds of dust realms could not nourish, so they are not called Kabalinkara Ahara (one of the six kinds of food, referring to material food). Master Kuiji said: 『This is because contact can make the mind happy.』 Therefore, mind, contact, and number are the substance of contact food, not taking dust realms as the substance of contact food. The remaining sentences can be inferred. Fourth, analyze the four sentences. Regarding contact and even consciousness, corresponding judgments should be made for the four sentences: Or some are contact but not food, such as contact with painful feelings, sorrowful feelings, and a portion of neutral feelings. Or some are food but not contact, such as the three types of food: material food, volitional food, and consciousness food, which can increase the roots and the four great elements. Or some are contact and also food, such as the joy and happiness received by contact and a portion of neutral feelings, which can benefit the roots and the four great elements. Or some are neither contact nor food, such as the three cases where material food, volitional food, and consciousness food are not food. Or some are volition but not food, such as volition that is related to the past, present, and future, but cannot benefit the roots and the four great elements. Or some are food but not volition, such as the remaining three types of food. Or some are volition and also food, such as volition and desire that are both related to the future and can benefit the roots and the four great elements. The fourth sentence refers to the cases where the remaining three are not food. Or some are consciousness but not food, such as the consciousness nourished by the three types of food, but cannot increase the four great elements. Or some are food but not consciousness, such as the remaining three types of food. The third sentence refers to the case where the nourished consciousness can benefit the roots and the four great elements. The fourth sentence refers to the cases where the previous three are not food. Twelve, explain the laws of with different maturation and without different maturation. Among them, first analyze with different maturation, etc., and then analyze the laws of different maturation according to the feelings, and finally analyze different maturation in contrast to karma. First, analyze the laws of with different maturation, divided into two parts: 1. Generally mark the three sentences; 2. Explain the three sentences separately. In the analysis of the laws of with different maturation, it is divided into two parts: 1. Analyze the laws of with different maturation; 2. Analyze the laws of without different maturation. Earlier, Dharma Master Jing said: 『Briefly speaking, the laws of with different maturation,』 2. Analyze the laws of without different maturation. Earlier, Dharma Master Jing said: 『Briefly speaking, the laws of with different maturation,』 refers to the existence and existence laws, which points out the substance of the law. Three conditions must be met to produce different maturation: 1. Must have power; 2. Not be damaged; 3. The enjoyment is not exhausted. The following explains these three conditions. Among the existence laws, the rest are called powerless, such as the non-affliction part of the covered and unmarked laws, such as feelings, thoughts, etc., and the uncovered and unmarked laws are all called powerless. Dharma Master Tai said: 『Unwholesome laws have no different maturation because they have broken their nature. Wholesome laws with existence have no different maturation because they have broken their afflictions, not because they have broken their nature.』

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言漏已斷。亦可漏亦名有漏。故云有漏斷。第二辨異熟法。中景雲。言又臨終時最後念心是異熟法者。謂死有心唯是賴耶異熟無記。言結生無間心者此有兩時。一中有初心。是初結生后報方便故。二生有心。是第二結生后報根本故。問命終受生有意識不。西方兩諍。一云無。若爾何故無心地中但云六位耶。答以命終受生。極苦逼迫心想微細故。在無心悶絕中收故不別說。二云命終受生皆有意識。終然此處說命終受生唯是異熟者。以此位中意識微細從阿賴耶說名異熟。初說為好與對法相符。又瑜伽論第八十云。一切羅漢將入無餘。先入滅定滅于轉識。后住異熟無記心中。方取滅度。言及除加行無記之心者。四種無記心皆作意引趣。併名加行無記。泰云。依最勝子釋論及戒賢師等云。臨終時最後一念心是賴耶異熟。中陰末心起結生相續。從中有命終結生相續之心。次第無間生中陰後心名結生相續無間之心。亦是賴耶異熟。以生分時悶絕故六識不行。命終受生唯賴耶也。死有命終心不欲求報一又任運滅故但是異熟。中陰末心是受生方便求受生有。非任運滅故染污心也。若中陰涅槃命終不求生有。又斷惑盡故亦本識命終也。又戒賢師云。第六意識或依五識。或依五識故緣。第五十云。或依或教故緣過未等。初受生時無五識及不

【現代漢語翻譯】 現代漢語譯本 『言漏已斷』，也可說『漏』也名為『有漏』，所以說『有漏斷』。第二，辨析異熟法。中景說：『說到臨終時最後一念心是異熟法，』是指死有心唯是阿賴耶識的異熟無記。『說到結生無間心，』這裡有兩種情況：一是中有（中陰身）的最初一念心，這是最初結生后報的方便；二是生有心，這是第二結生后報的根本。問：命終和受生時是否有意識？西方對此有兩種爭論。一種觀點認為沒有。如果這樣，為什麼在無心地中只說六位呢？回答是：因為命終和受生時，極度痛苦逼迫，心想非常微細，所以在無心悶絕中攝受，所以不特別說明。另一種觀點認為命終和受生時都有意識。既然如此，這裡說命終和受生唯是異熟，是因為在這個階段，意識非常微細，從阿賴耶識的角度來說，稱為異熟。最初的說法比較好，與《對法》的說法相符。而且，《瑜伽師地論》第八十卷說，一切阿羅漢將要進入無餘涅槃時，先進入滅盡定，滅除轉識，然後安住在異熟無記心中，才進入滅度。說到『以及除去加行無記之心』，四種無記心都由作意引導，都稱為加行無記。泰說：依據最勝子的釋論以及戒賢師等的說法，臨終時最後一念心是阿賴耶識的異熟，中陰末心生起結生相續。從中有的命終到結生相續的心，次第無間，生中陰後心，名為結生相續無間之心，也是阿賴耶識的異熟。因為生分時悶絕，所以六識不行，命終和受生唯是阿賴耶識的作用。死有的命終心不欲求報，而且任運而滅，所以只是異熟。中陰末心是受生方便，求受生有，不是任運而滅，所以是染污心。如果中陰涅槃，命終不求生有，又斷惑已盡，也是本識命終。又戒賢師說：第六意識或者依五識，或者依五識的緣。第五十卷說：或者依或者教，所以緣過未等。最初受生時沒有五識以及不...

【English Translation】 English version 'The outflow of speech has ceased.' It can also be said that 'outflow' is also called 'with outflow,' hence the saying 'cessation of with outflow.' Secondly, distinguishing the Vipāka (異熟) Dharma. The Central View states: 'When speaking of the last thought-moment at the time of death as Vipāka Dharma,' it refers to the dying consciousness, which is solely the Vipāka indeterminate (無記) of the Ālaya-consciousness (阿賴耶識). 'When speaking of the mind-moment immediately following rebirth,' there are two instances: first, the initial thought-moment in the intermediate state (中有, antarābhava), which is the expedient for the initial rebirth and subsequent retribution; second, the mind-moment of the arising existence (生有), which is the fundamental basis for the second rebirth and subsequent retribution. Question: Is there consciousness at the moment of death and rebirth? There are two disputes in the West. One view holds that there is none. If so, why are only six positions mentioned in the unconscious realm? The answer is: because at the moment of death and rebirth, extreme suffering presses, and thoughts are very subtle, so they are included in the unconscious swoon, and therefore not specifically mentioned. The other view holds that there is consciousness at the moment of death and rebirth. Since this is the case, the reason why it is said here that death and rebirth are solely Vipāka is that in this stage, consciousness is very subtle, and from the perspective of Ālaya-consciousness, it is called Vipāka. The initial statement is better and consistent with the Abhidharma. Moreover, the Yogācārabhūmi-śāstra (瑜伽師地論), Chapter 80, states that when all Arhats (阿羅漢) are about to enter Nirupadhisesa-nirvana (無餘涅槃), they first enter the cessation meditation (滅盡定), extinguishing the transforming consciousness (轉識), and then abide in the Vipāka indeterminate mind before entering Parinirvana (滅度). Regarding 'and excluding the mind of preparatory action indeterminate,' all four types of indeterminate minds are guided by volition and are called preparatory action indeterminate. Tai states: According to the commentary of the Supreme Son and the teachings of teachers like Śīlabhadra (戒賢), the last thought-moment at the time of death is the Vipāka of Ālaya-consciousness, and the final mind of the intermediate state gives rise to the continuity of rebirth. From the death of the intermediate being to the mind of rebirth continuity, in immediate succession, the subsequent mind of the intermediate state arises, called the mind of immediate continuity of rebirth, which is also the Vipāka of Ālaya-consciousness. Because of the swoon at the time of birth, the six consciousnesses do not function; death and rebirth are solely the function of Ālaya-consciousness. The dying consciousness of the death existence does not desire retribution and ceases naturally, so it is only Vipāka. The final mind of the intermediate state is an expedient for rebirth, seeking to be reborn, and does not cease naturally, so it is a defiled mind. If the intermediate being attains Nirvana, the dying being does not seek rebirth, and the exhaustion of afflictions also marks the death of the fundamental consciousness. Furthermore, Śīlabhadra states: The sixth consciousness either relies on the five consciousnesses or relies on the conditions of the five consciousnesses. Chapter 50 states: Either relying or teaching, therefore, conditions past and future, etc. At the initial moment of rebirth, there are no five consciousnesses and no...

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緣教。故無意識也。無色界余時雖不依五識及教。以先在欲界時數習依名力故。無色界余時意識獨生。受報之初必起報心。本識報心任運起故得生。六識報心藉余緣起。初生時無餘緣故六識報心不生。從此初受生。已后所有一切任運起自性住心。皆是本識異熟心。除六識善染污及餘六識加行四無記之心。六識報生心由余緣起非任運常生。亦是加行無記之心。七識染污亦在其中。除此以外所餘皆名本識自性住心也。若心離欲本識自性住心猶故隨轉。除下地善及與加行四無記心。當知此本識心亦是異熟。離欲時異熟同前未欲時異熟。故言亦勝友釋論云。本識常行不須分別。第六意識報無記心名異熟心。命終受生及自性住三時常行。命終受生不明瞭故。是異熟心。本地中六識六位不行中不說命終受生時不行。故知命終受生時有意識報心。從受生後生后一切自性任運起心。皆是六識異熟。餘三無記及善染污加行所起非自性任運起故。故須除之。第三辨異熟生法。云若從一切種子異熟至名異熟生法者。三性種子從所依識。皆名異熟。從此種子生三性法。皆名異熟法。中景雲。複次一切處最後沒心及隨初第二相續心等者。死有名最後沒心。死有沒已中有初起續彼死有名初續心。生有起續彼中有名第二續心。並唯舍受。言除初相續心

【現代漢語翻譯】 現代漢語譯本 緣教。因此沒有意識。沒有余時，即使不依賴五識和教導，因為先前在欲界時多次習慣於依賴名言的力量，沒有余時意識獨自產生。接受果報之初必定生起報心。本識（ālaya-vijñāna，儲存識）的報心自然而然地生起，因此能夠投生。六識的報心依賴其他因緣而生起。初生之時沒有其他因緣，因此六識的報心不生起。從此初次受生之後，所有一切自然而然生起的自性住心，都是本識的異熟心。除了六識的善、染污以及其餘六識的加行四無記之心。六識的報生心由其他因緣生起，不是自然而然經常生起，也是加行無記之心。七識的染污也包含在其中。除了這些以外，其餘的都稱為本識的自性住心。如果心離開了慾望，本識的自性住心仍然隨之運轉。除了下地的善以及加行四無記心。應當知道這本識心也是異熟。離開慾望時的異熟與未離開慾望時的異熟相同。因此《亦勝友釋論》說，本識恒常執行，不需要分別。第六意識的報無記心稱為異熟心。命終、受生以及自性住這三種情況下恒常執行。命終和受生時不明瞭，因此是異熟心。在《本地分》中，六識的六種情況不行中沒有說命終受生時不行。因此可知命終受生時有意識的報心。從受生後生起的一切自性任運起心，都是六識的異熟。其餘三種無記以及善染污加行所生起的心不是自性任運生起，因此需要排除。第三辨別異熟生法。說如果從一切種子異熟到名異熟生法，三性的種子從所依識，都稱為異熟。從此種子生起的三性法，都稱為異熟法。《中景》說，再次，一切處最後的沒心以及隨後的初、第二相續心等。死有（bhava，有）有最後的沒心。死有滅后，中有（antarābhava，中陰）初起，延續那個死有，有名為初續心。生有（bhava，有）起續那個中有，有名為第二續心。並且只有舍受。說除了初相續心

【English Translation】 English version Due to conditions. Therefore, there is no consciousness. Without other times, even if not relying on the five consciousnesses and teachings, because of repeatedly practicing reliance on the power of names when previously in the desire realm, without other times, consciousness arises alone. At the beginning of receiving retribution, the retributive mind (vipāka-citta) must arise. The retributive mind of the ālaya-vijñāna (store consciousness) arises naturally, therefore one is able to be reborn. The retributive minds of the six consciousnesses arise depending on other conditions. At the time of initial birth, there are no other conditions, therefore the retributive minds of the six consciousnesses do not arise. From this initial rebirth onwards, all naturally arising self-abiding minds are the vipāka minds of the ālaya-vijñāna. Except for the wholesome and defiled minds of the six consciousnesses, as well as the four indeterminate minds of the six consciousnesses' application. The rebirth minds of the six consciousnesses arise from other conditions, not naturally and constantly, and are also indeterminate minds of application. The defilement of the seventh consciousness is also included among them. Apart from these, the rest are called the self-abiding minds of the ālaya-vijñāna. If the mind is free from desire, the self-abiding mind of the ālaya-vijñāna still continues to function. Except for the wholesome minds of the lower realms and the four indeterminate minds of application. It should be known that this ālaya-vijñāna mind is also vipāka. The vipāka when free from desire is the same as the vipāka when not free from desire. Therefore, the Friendly Commentary says that the ālaya-vijñāna constantly functions without needing discrimination. The retributive indeterminate mind of the sixth consciousness is called the vipāka mind. It constantly functions during the three times of death, rebirth, and self-abiding. Because it is unclear at the time of death and rebirth, it is a vipāka mind. In the Local Section, among the six situations where the six consciousnesses do not function, it does not say that they do not function at the time of death and rebirth. Therefore, it is known that there is a retributive mind of consciousness at the time of death and rebirth. All naturally arising minds that arise after rebirth are the vipāka of the six consciousnesses. The other three indeterminate minds and the wholesome and defiled minds arising from application are not naturally arising, therefore they need to be excluded. Thirdly, distinguishing the vipāka-born dharmas. It says that if from all seed vipāka to name vipāka-born dharmas, the seeds of the three natures from the dependent consciousness are all called vipāka. The dharmas of the three natures that arise from these seeds are all called vipāka dharmas. Central View says, 'Furthermore, the last dying mind in all places and the subsequent first and second continuous minds, etc.' The dying bhava (state of existence) has the last dying mind. After the dying bhava ceases, the antarābhava (intermediate state) initially arises, continuing that dying bhava, with a mind called the initial continuous mind. The arising bhava continues that antarābhava, with a mind called the second continuous mind. And only equanimity feeling. It says except for the initial continuous mind

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至異熟所攝者。除彼中有初相續心及生有心。以此心中受於一切處是異熟所攝。言余苦樂受應知皆是異熟所生者。除彼中有初心。第二念心已去中有心即通苦樂。是異熟生。除生有心。第二念已去即屬本有。于中更互得起三受是異熟生。下釋異熟生義。言如其種子異熟所攝至從異熟生者。三性種子同所依識說為異熟。從此種子生現行時名異熟生。言生那落迦至有異熟生苦憂相續者。地獄生有定無意識唯阿賴耶舍受。從無間第二念已去有異熟生苦憂相續。唯前於二十二根中明地獄苦。極憂亦名苦。據本有說。今言異熟無間苦憂相續者。據從生有入于本有一分。言如生那落迦至亦爾者。初生苦樂離受鬼傍生中亦從舍無間苦憂相續。言若生人中至無有決定下出無決定想。異熟無間。或時苦憂等者。有欲界人天初受生時。從舍受后或入憂苦。或入喜樂或還入舍。言若生第四定已上唯有異熟不苦不樂受者。此語是總。下別分出。言是生當知至所攝受故者。實唯是舍通名喜樂。以此舍受能益身心。言彼諸善業至亦名可愛異熟者。第四禪慮已上善意思業。唯舍相應。感報現前亦名可愛異熟。是故前名廣大喜樂。泰云。第二相續心隨初相續起。故言及隨初第二相續心。若如最勝子等釋論。唯本識是異熟。六識三性皆是異熟生。若依勝友

【現代漢語翻譯】 現代漢語譯本 至於被異熟（Vipāka，果報）所攝的（感受），除了中有的最初相續心和生有心（Bhavanga-citta，有分心）。因為在此心中，所感受的一切處都是異熟所攝。 說到其餘的苦樂受，應當知道都是異熟所生的。除了中有的最初心，從第二念心開始，中有心就貫通苦樂，是異熟生。除了生有心，從第二念開始就屬於本有（Bhavanga，有分），其中交替生起三種感受，是異熟生。下面解釋異熟生的含義。 說到『如其種子異熟所攝』到『從異熟生』，三性的種子在同一個所依識（ālaya-vijñāna，阿賴耶識）中被稱為異熟。從此種子生起現行時，名為異熟生。 說到『生那落迦（Naraka，地獄）』到『有異熟生苦憂相續』，地獄的生有必定沒有意識，只有阿賴耶識的舍受（upekkhā，不苦不樂受）。從無間（ānantarika，立即）的第二念開始，有異熟生苦憂相續。之前在二十二根中說明地獄的苦，極度的憂愁也稱為苦，是根據本有來說的。現在說異熟無間苦憂相續，是根據從生有進入本有的一部分。 說到『如生那落迦』到『也一樣』，最初生起的苦樂離受，在餓鬼（Preta）、傍生（Tiryagyoni，畜生）中，也從舍受無間地相續著苦憂。 說到『如果生在人中』到『沒有決定』，下面說明沒有決定的情況。異熟無間，有時是苦憂等。有些欲界的人天，最初接受生時，從舍受后或者進入憂苦，或者進入喜樂，或者又回到舍受。 說到『如果生在第四禪定以上，只有異熟不苦不樂受』，這句話是總說，下面分別說明。說到『是生應當知道』到『所攝受的緣故』，實際上只有舍受，通稱為喜樂。因為這種舍受能夠增益身心。 說到『那些善業』到『也名為可愛異熟』，第四禪慮以上的善意思業，唯有舍受相應，感果報現前也名為可愛異熟。因此前面稱為廣大喜樂。泰（註釋者）說，第二相續心隨著最初相續心生起，所以說『以及隨著最初第二相續心』。如果像最勝子等的解釋，只有本識是異熟，六識的三性都是異熟生。如果依照勝友（的觀點）。

【English Translation】 English version As for what is included in Vipāka (result of karma), it excludes the initial continuous mind of the intermediate state (antarābhava) and the mind of arising existence (Bhavanga-citta, subconscious mind). Because in this mind, everything that is experienced is included in Vipāka. Speaking of the remaining painful and pleasant feelings, it should be known that they are all born from Vipāka. Except for the initial mind of the intermediate state, from the second thought-moment onwards, the intermediate state mind pervades both pain and pleasure, and is born from Vipāka. Except for the mind of arising existence, from the second thought-moment onwards, it belongs to the fundamental existence (Bhavanga, subconscious), in which the three feelings arise alternately, and are born from Vipāka. The following explains the meaning of being born from Vipāka. Speaking of 'as its seed is included in Vipāka' to 'born from Vipāka', the seeds of the three natures in the same dependent consciousness (ālaya-vijñāna, storehouse consciousness) are called Vipāka. When these seeds arise into manifestation, they are called born from Vipāka. Speaking of 'born in Naraka (hell)' to 'having continuous suffering and distress born from Vipāka', the arising existence in hell certainly has no consciousness, only the neutral feeling (upekkhā, equanimity) of the ālaya-vijñāna. From the second thought-moment immediately (ānantarika) onwards, there is continuous suffering and distress born from Vipāka. Previously, in the twenty-two faculties, the suffering of hell was explained, and extreme distress is also called suffering, according to the fundamental existence. Now, saying that Vipāka is immediately followed by continuous suffering and distress is according to the part from arising existence entering into fundamental existence. Speaking of 'as born in Naraka' to 'also the same', the initial arising of painful and pleasant feelings, in the hungry ghosts (Preta) and animals (Tiryagyoni), also continuously follows the neutral feeling with suffering and distress without interruption. Speaking of 'if born among humans' to 'no certainty', the following explains the situation of no certainty. Vipāka is immediate, sometimes it is suffering, distress, etc. Some humans and devas (gods) in the desire realm, when initially receiving birth, after the neutral feeling, either enter into distress and suffering, or enter into joy and pleasure, or return to the neutral feeling. Speaking of 'if born in the fourth dhyāna (meditative state) and above, there is only Vipāka neither painful nor pleasant feeling', this statement is a general statement, and the following explains it separately. Speaking of 'this birth should be known' to 'because it is included', in reality, there is only neutral feeling, generally called joy and pleasure. Because this neutral feeling can benefit the body and mind. Speaking of 'those virtuous karmas' to 'also called lovely Vipāka', the virtuous intentional actions above the fourth dhyāna are only in accordance with the neutral feeling, and the manifestation of the karmic result is also called lovely Vipāka. Therefore, it was previously called vast joy and pleasure. Tai (commentator) said that the second continuous mind arises following the initial continuous mind, so it is said 'as well as following the initial second continuous mind'. If, like the explanations of Jitasena (Jītasena) and others, only the fundamental consciousness is Vipāka, and the three natures of the six consciousnesses are all born from Vipāka. If according to the friend (Mitra).

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釋論解。六識報心亦是異熟復是異熟生。言生第四已上乃至亦名可愛異熟者熟釋云。以下禪喜樂為方便。攝受第四定舍受故。彼諸第四定善業不苦不樂受現前時亦名可愛異熟也。又釋。第四定中說猗樂。為廣大喜樂也。備云唯論上文又地獄中無憂喜樂。何故此中苦憂生耶。解云。準段食文先約大那落迦故無憂等。今約邊地獄故說有憂。約之既別有何相違。三藏云。純苦之處意地有苦之名憂根。如第三定樂在意地故無理違。下對業辨異熟。言白白異熟業所得無覆無記異熟果者。此句是總。言一向可愛受種子所攝受者。此明且白。言當知一向可愛一向可意者此明果白。此難雖不別指三界善業出白業體。意即通取三界善業為體。準下所明黑白雜業通取善惡二業。為黑白雜業。即知欲界未離欲時所起善業根本方便無惡相雜。及離欲時所起善業。並是白白業體。對法依此處文通說三界善業為白白業體。瑜伽一處文中但說色無色界善業為白白業。言黑黑業與此相違者。謂取不善根本方便純不善業。取感惡趣總別二報。亦取人天別報苦受業為體。瑜伽別處文說取感惡趣不善業。為黑黑業。言黑白俱異熟業亦有二種。異熟生受者。如造善業以不善為方便。如造不善業以善為方便。總收此二以為雜業。后得果時苦樂雜受。對法取此文意。

【現代漢語翻譯】 現代漢語譯本 釋論解釋說，六識相應的報心既是異熟果，又是異熟生果。關於『第四禪以上乃至也名為可愛異熟』的解釋是：依據下方的禪定喜樂作為方便，來攝受第四禪定的舍受的緣故。那些第四禪定中的善業，在不苦不樂的感受顯現時，也名為可愛異熟。又解釋說，第四禪定中說的『猗樂』，是廣大的喜樂。備考說，僅僅討論上文，又地獄中沒有憂愁和喜樂，為什麼這裡說有苦和憂愁產生呢？解釋說，依照《段食經》的說法，先前是就大那落迦地獄而言，所以沒有憂愁等。現在是就邊地獄而言，所以說有憂愁。所依據的方面既然不同，有什麼相違背的呢？三藏的說法是，純粹是苦的地方，意地有苦的名稱和憂根。如同第三禪定的樂在意地，所以沒有道理相違背。下面針對業來辨別異熟果。『白白異熟業所得的無覆無記異熟果』，這句話是總說。『一向可愛受種子所攝受』，這是說明純粹是白業。『應當知道一向可愛、一向可意』，這是說明果是白色的。這個提問雖然沒有特別指出三界善業來作為白業的本體，但意思是普遍地取三界善業作為本體。依照下面所說明的黑白雜業，普遍地取善惡二業作為黑白雜業。由此可知，欲界未離開慾望時所產生的善業，根本和方便都沒有惡的成分摻雜，以及離開慾望時所產生的善業，都是白白業的本體。對法論依據這裡的文句，普遍地說三界善業是白白業的本體。《瑜伽師地論》的一處文中，只說色界和無色界的善業是白白業。『黑黑業與此相反』，是指取不善的根本和方便，純粹是不善的業。取感生惡趣的總報和別報，也取人天道的別報苦受業作為本體。《瑜伽師地論》的另一處文中說，取感生惡趣的不善業作為黑黑業。『黑白俱異熟業也有兩種異熟生受』，例如造善業以不善為方便，或者造不善業以善為方便。總括這兩種業作為雜業。後來得到果報時，是苦樂交雜的感受。對法論取這段文字的意思。

【English Translation】 English version The commentary explains that the mind of the six consciousnesses is both Vipaka (ripening result) and Vipakaja (born of ripening). Regarding the explanation that 'the fourth Dhyana (meditative absorption) and above are also called pleasing Vipaka', it is explained that it relies on the joy and happiness of the lower Dhyanas as a means to embrace the equanimity of the fourth Dhyana. Those good deeds in the fourth Dhyana, when the feeling of neither suffering nor pleasure manifests, are also called pleasing Vipaka. Another explanation is that the 'Adhilasa (attachment to pleasure)' mentioned in the fourth Dhyana refers to great joy and happiness. It is noted that only the above text is discussed, and there is no sorrow or joy in hell. Why is it said here that suffering and sorrow arise? The explanation is that, according to the 'Section on Edible Food', it initially refers to the great Naraka (hell), so there is no sorrow, etc. Now it refers to the border hells, so it is said that there is sorrow. Since the basis is different, how can there be contradiction? The Tripitaka (three baskets of Buddhist scriptures) says that in places of pure suffering, the mind has the name of suffering and the root of sorrow, just as the pleasure in the third Dhyana is in the mind, so there is no logical contradiction. Below, Vipaka is distinguished based on Karma (action). 'The unwholesome and neutral Vipaka result obtained from white Vipaka Karma' - this sentence is a general statement. 'Embraced by seeds of exclusively pleasing feeling' - this clarifies that it is purely white Karma. 'It should be known that it is exclusively pleasing and exclusively agreeable' - this clarifies that the result is white. Although this question does not specifically point out the good deeds of the three realms as the substance of white Karma, it generally takes the good deeds of the three realms as the substance. According to the black and white mixed Karma explained below, it generally takes both good and evil Karma as black and white mixed Karma. From this, it can be known that the good deeds arising in the desire realm before leaving desire, the root and means of which have no evil mixed in, and the good deeds arising when leaving desire, are all the substance of white Karma. The Abhidharma (Buddhist philosophy) relies on the text here to generally say that the good deeds of the three realms are the substance of white Karma. In one place in the Yogacarabhumi-sastra (treatise on the stages of yoga practice), it only says that the good deeds of the form and formless realms are white Karma. 'Black Karma is the opposite of this' - this refers to taking the root and means of unwholesome Karma, which is purely unwholesome Karma. It takes the general and specific retribution of feeling born in the evil realms, and also takes the suffering Karma of the separate retribution of humans and gods as the substance. In another place in the Yogacarabhumi-sastra, it says that it takes the unwholesome Karma of feeling born in the evil realms as black Karma. 'Black and white mixed Vipaka Karma also has two kinds of Vipakaja feeling' - for example, creating good Karma with unwholesome means, or creating unwholesome Karma with good means. These two kinds of Karma are collectively called mixed Karma. Later, when the result is obtained, it is a mixed feeling of suffering and pleasure. The Abhidharma takes the meaning of this passage.

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彼處說云。或有方便時黑意樂故白。或有方便時白意樂故黑。總攝以為黑白雜業。瑜伽一處文中。唯取未離欲時所起福業為黑白業體。有不善業為怨對故。即依彼文已離欲境欲界善業非四業攝。下三複次以釋雜業。言又黑白業至總立黑白者。三藏云。剎那剎那前後相生名為生類。謂前剎那生於善心。即於後念起不善心為眷屬者。於此前善心業處不善為伴黑白俱有。故名雜業。景雲。謂於一眾生類中先為煩惱后為利益成先為利益后為煩惱。總收為一第三雜業。備云。遠因等起時有二故意。故剎那等起時雖有一業義說雜業。又由事差別建立等者。猶如有一教化他人共造經像于經像。物復行侵損。或奪他財而行惠施。此等皆因事差別立言。又由自性建立等者。善惡性異合立一果。隨於一所許作利益。即由余事作不利益。自下指事。謂如於一作惡人所。嫌故瞋墮黑分中。不喜彼惡生厭是善。墮白分中。十三解有因果法。先辨有因有果法。后翻顯非有因法及非有果法。前中先辨有因法。后辨有果法。前中雲。又染污住生邪精進無果劬勞等名有因法者。即說外道依彼邪師及邪教等名染污住。以此為因起邪精進無果劬勞憂苦住等。即說邪精進等名有因法。佛法弟子依佛正法名依不染污住。有正精進有果劬勞生喜樂住。即說正精進等名

【現代漢語翻譯】 現代漢語譯本： 經中說，有時因為方便之故，黑業的意樂卻顯現為白業；有時因為方便之故，白業的意樂卻顯現為黑業。總括起來，這就被稱為黑白雜業。『瑜伽師地論』的一處經文中，只取未離欲之人在欲界所造的福業作為黑白業的本體。因為有不善業作為怨敵的緣故，所以依據那處經文，已經脫離欲界慾望的善業不屬於四種業的範疇。下面的三個『複次』是爲了解釋雜業。 說到『又黑白業至總立黑白者』，三藏中說：『剎那剎那前後相生名為生類』，意思是說前一剎那生起善心，緊接著后一念生起不善心作為眷屬，對於此前的善心業處，不善心就成了伴隨，因此具有黑白兩種性質，所以稱為雜業。 景法師說，指的是在同一眾生類別中，先是煩惱，后是利益；或者先是利益，后是煩惱，總括起來成為第三種雜業。 備法師說，從長遠的原因來說，發起時有二種故意，所以剎那生起時，即使只有一種業，也從意義上說是雜業。又因為事情的差別而建立等等，例如有人教化他人共同建造經像，卻又侵損經像的財物；或者奪取他人的財物卻用來行惠施，這些都是因為事情的差別而立名。 又因為自性的差別而建立等等，善惡的性質不同，卻合在一起產生一個果報。隨順於一處所允許的作利益，卻又因為其他的事情作不利益。下面是指明具體的事情，例如對於一個作惡的人，因為嫌惡而生起嗔恨，就墮入黑業的範疇中；不喜他的惡行而生起厭惡，這就是善業，就墮入白業的範疇中。 十三、解釋有因果法。先辨別有因有果法，然後反過來闡明非有因法以及非有果法。前面先辨別有因法，然後辨別有果法。前面說：『又染污住生邪精進無果劬勞等名有因法者』，就是說外道依靠那些邪師以及邪教等等，稱為染污住。以此為因，生起邪精進、無果的劬勞、憂苦住等等，就是說邪精進等等稱為有因法。佛法弟子依靠佛的正法，稱為依靠不染污住，有正精進，有果的劬勞，生起喜樂住，就是說正精進等等稱為有因法。

【English Translation】 English version: It is said there, 'Sometimes, due to skillful means (Upaya), the intention (Ashaya) of black karma appears white; sometimes, due to skillful means, the intention of white karma appears black.' Collectively, these are called mixed black and white karma. In one section of the 'Yogacarabhumi-sastra' (瑜伽師地論), only the meritorious karma arising from those who have not yet detached from desire in the desire realm is taken as the substance of black and white karma. Because there is unwholesome karma as an enemy, according to that text, wholesome karma in the desire realm for those who have already detached from desire is not included in the four types of karma. The following three 'furthermore' (複次) are to explain mixed karma. Regarding 'Moreover, black and white karma leads to the general establishment of black and white,' the Tripitaka (三藏) says, 'Moment after moment, arising in succession, is called a class of beings (生類).' This means that if a wholesome thought arises in the previous moment, and then an unwholesome thought arises as its retinue in the subsequent moment, for the previous wholesome karma, the unwholesome becomes an accompaniment, thus having both black and white qualities, and is therefore called mixed karma. Master Jing (景雲) says that it refers to a situation where, within a class of beings, there is first affliction and then benefit, or first benefit and then affliction, which is collectively considered a third type of mixed karma. Master Bei (備云) says that from a distant cause, there are two intentions at the time of origination, so even though there is only one karma arising at the moment of origination, it is said to be mixed karma in meaning. Furthermore, the establishment is based on the difference in events, such as someone teaching others to jointly build sutras and images, but then infringing upon the property of the sutras and images; or seizing the wealth of others but using it for charitable giving. These are all named based on the difference in events. Furthermore, the establishment is based on the difference in nature, etc. The natures of good and evil are different, but they are combined to produce one result. According to what is permitted in one place, one does benefit, but then one does harm due to other matters. The following points to specific matters, such as when one feels aversion and anger towards an evil person, one falls into the category of black karma; not liking their evil deeds and feeling disgust is good, and one falls into the category of white karma. Thirteen, explaining the law of cause and effect (因果). First, distinguish the law of cause and effect, and then conversely clarify the law of non-cause and the law of non-effect. First, distinguish the law of cause, and then distinguish the law of effect. The former says, 'Moreover, defiled dwelling (染污住) gives rise to wrong diligence (邪精進), fruitless effort (無果劬勞), etc., which are called the law of cause,' which means that non-Buddhists rely on those evil teachers (邪師) and evil teachings (邪教), etc., which are called defiled dwelling. Taking this as the cause, wrong diligence, fruitless effort, suffering dwelling, etc., arise, which means that wrong diligence, etc., are called the law of cause. Buddhist disciples rely on the Buddha's right Dharma (正法), which is called relying on undefiled dwelling, having right diligence (正精進), fruitful effort (有果劬勞), giving rise to joyful dwelling, which means that right diligence, etc., are called the law of cause.

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有因法。又世間道趣離欲及能引發禪慮無色等者。此即義說世俗道。伏下地欲為引發因。得彼擇滅離系之果。又由離欲引得根本靜慮無色。此等即說擇滅靜慮無色有因法。次辨有果法。中言二種三法者。如前有因中說善惡各有三法。一支。二聞法。三思惟勝解也。十四解緣生法。指如意地。十五解內法。言若由此法增上力故外色聲等處差別生等者。即若由五根增上力故外五塵生也。言若能攝受種子故若內法者。此隨轉理門。種在六根識名內。言若五種清凈色等至說名內法者。謂眼等五根及心意識體性是內。又有假名建立余法為內可得等者扶根五塵在自身故名內。十六解名色所攝法。景雲。由彼彼處增長可得者。以可增長解其色義。偏據有見之色以釋色義。手塊等觸即便變壞者。以可變壞解其色義。其餘四蘊乃至四蘊說之為名者。以于諸法施種種名。四蘊依名趣向諸法。從彼所依言說名故。四蘊攝名。依上文中有其二說。如依言說名故求得諸法。依彼四蘊取得諸法。是故四蘊從喻名名。二說四蘊依言說名以取諸法。從彼所依言說名。故四蘊名名。今此義中當彼后說。泰云。由種種名味句說施設勢力。由種種名味句為四蘊所依。故除五識多分意識于其彼彼所緣境界流轉趣向。多依名味句勢力方能緣境。故說四蘊為名。從所

【現代漢語翻譯】 現代漢語譯本 有因法。世間道如果趨向于遠離慾望，並且能夠引發禪定思慮和無色定等等，這就可以說是世俗道。它通過降伏較低層次的慾望作為引發的原因，從而獲得擇滅（Nirvana obtained through wisdom）和離系（freedom from bondage）的果報。此外，通過遠離慾望，可以引發根本靜慮（fundamental meditative absorption）和無色定。這些都可以說是擇滅、靜慮和無色定的有因法。 接下來辨析有果法。中間提到的『二種三法』，就像前面有因法中說的，善和惡各有三種法：一是支援，二是聽聞佛法，三是思惟勝解（thorough understanding）。 十四，解釋緣生法（dependent origination），指的是如意地（a place of wish fulfillment）。 十五，解釋內法。如果由於某種法的增上力（predominant influence），導致外在的色、聲等處產生差別，這就是說，如果由於五根（five sense organs）的增上力，導致外在的五塵（five sense objects）產生。 如果說能夠攝受種子，所以說是內法，這是隨順轉理門（following the principle of transformation）。種子存在於六根識（six sense consciousnesses）中，稱為內。 如果說五種清凈色等等被稱為內法，指的是眼等五根以及心意識的體性是內。 還有假名建立其餘法作為內法可以獲得等等，扶助五根的五塵存在於自身中，所以稱為內。 十六，解釋名色（name and form）所攝的法。景雲說，由於在各個地方增長可以獲得，這是用可以增長來解釋色的含義。偏重於有可見之色的角度來解釋色的含義。手塊等觸覺即便會變壞，這是用可以變壞來解釋色的含義。其餘的四蘊（four aggregates），乃至四蘊被稱為名，是因為對諸法施加種種名稱。四蘊依據名稱趨向于諸法，因為從它們所依據的言語來說明名稱，所以四蘊包含名。依據上文中有兩種說法，一種是依據言語名稱來求得諸法，依據這四蘊來取得諸法，因此四蘊從比喻上來說是名。另一種說法是四蘊依據言語名稱來取得諸法，從它們所依據的言語來說明名稱，所以四蘊是名。現在這個意義中應當採用后一種說法。泰云說，由於種種名味句（names, tastes, and phrases）的施設勢力，由於種種名味句是四蘊所依據的，所以除了五識（five consciousnesses）之外，大部分的意識在它所緣的境界中流轉趨向，大多依賴於名味句的勢力才能緣取境界，所以說四蘊為名，從所依。

【English Translation】 English version There are conditioned dharmas. If the worldly path leads to detachment and can induce meditative absorption (dhyana), formless attainments (arupa), etc., this is conventionally called the mundane path. It subdues lower desires as a cause for inducement, thereby attaining the result of cessation through discernment (nirodha) and freedom from bondage (visamyoga). Furthermore, through detachment, one can attain fundamental meditative absorption and formless attainments. These are referred to as conditioned dharmas of cessation through discernment, meditative absorption, and formless attainments. Next, we will distinguish the dharmas with results. The 'two kinds of three dharmas' mentioned earlier are like what was said in the conditioned dharmas, where good and evil each have three dharmas: first, support; second, hearing the Dharma; and third, thorough understanding (adhimoksha). Fourteen, explaining dependent origination (pratītyasamutpāda), refers to the land of wish fulfillment (manojñabhūmi). Fifteen, explaining internal dharmas. If, due to the predominant influence (adhipati) of a certain dharma, differences arise in external forms, sounds, etc., this means that if, due to the predominant influence of the five sense organs (indriya), the external five sense objects (visaya) arise. If it is said that it can receive seeds, therefore it is an internal dharma, this follows the principle of transformation (parinama). Seeds exist in the six sense consciousnesses (vijnana) and are called internal. If it is said that the five pure colors, etc., are called internal dharmas, this refers to the nature of the five sense organs, such as the eye, and the mind and consciousness as internal. Furthermore, there is the establishment of other dharmas as internal that can be obtained through provisional names, etc. The five sense objects that support the five sense organs exist within oneself, so they are called internal. Sixteen, explaining the dharmas included in name and form (nāmarūpa). Jingyun says that because growth can be obtained in various places, this uses 'can grow' to explain the meaning of form (rupa). It emphasizes the perspective of visible form to explain the meaning of form. The tactile sensation of hands, lumps, etc., will change and decay, which uses 'can change and decay' to explain the meaning of form. The remaining four aggregates (skandha), and even the four aggregates, are called 'name' (nama) because various names are applied to the dharmas. The four aggregates tend towards the dharmas based on names, and because names are explained from what they are based on, the four aggregates include name. According to the previous text, there are two explanations. One is that dharmas are sought based on verbal names, and dharmas are obtained based on these four aggregates. Therefore, the four aggregates are metaphorically called name. The other explanation is that the four aggregates obtain dharmas based on verbal names, and names are explained from what they are based on. Therefore, the four aggregates are name. In this meaning, the latter explanation should be adopted. Taiyun says that due to the power of the establishment of various names, tastes, and phrases (nama-rasa-pada), because various names, tastes, and phrases are what the four aggregates are based on, therefore, apart from the five consciousnesses, most of the consciousnesses flow and tend towards the objects they cognize, mostly relying on the power of names, tastes, and phrases to cognize objects. Therefore, the four aggregates are called name, from what they are based on.

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依受稱。五識四蘊雖不依名緣境。從多意識說。皆說之為名也。十七解執受非執受法。中略由五相建立執受。前三可解。從由四因緣之所變異乃至邪正審慮所緣境等為第四。又為損害或為饒益名變異者。是等第五相。由可損益名為變異。故名執受。如是已下諸其五相。若色結初。若內第二。若心心所等是第三。若如是下結第四第五。十八解大造法。中先抉擇大造。后結餘不現。前中有八複次。初總標有色法。二明大造之義。言若諸大種所有種子能生果時造色種子亦生自果等者。雖復一俱生。要由四大種子生果造色種子方生果故。說四大造於色也。言隨逐色根大種種子名有方所者。雖無別體隨所依根說名方所。三明種現差別。現行大種能造論諸色非種子大。四明大造互不相離。由彼大種種類因所成造色故。不同廣論相離而住不得相涉。五約聚辨業有差別無言又於一向堅色聚中乃至如其所應次第亦爾者。景雲。以所造觸離大種外無別有體故不別論。言水火等更待余緣方能作業者。如得火鐵漏為水。或遇勢即如於水等泰云。唯堅色聚唯有此界能作業用造色。若於欲界堅色聚中。亦有色香味三處所造色。同一地大造也。於色界堅色聚中。但有色界能依業用無香味也。于堅色聚中除水火風及與聲界唯有種子之所隨逐。若依經部解

【現代漢語翻譯】 現代漢語譯本 依受稱：五識（眼識、耳識、鼻識、舌識、身識）和四蘊（色蘊、受蘊、想蘊、行蘊）雖然不直接依靠名相來緣取境界，但從多數意識的角度來說，都可以被稱之為『名』。 十七、解釋執受和非執受法：在中間部分，簡略地通過五種相來建立執受。前三種相容易理解。從『由四種因緣的變異』，乃至『邪正審慮所緣境等』，這是第四種相。『又為損害或為饒益名為變異者』，這是第五種相。由於可以損害或饒益，所以名為變異，因此名為執受。像這樣以下的各種五種相：如果色結是最初的，如果是內在的是第二種，如果是心和心所等是第三種，如果像這樣以下的是第四種和第五種。 十八、解釋大造法：在中間部分，先決定大造，然後總結其餘不顯現的。前面有八個『複次』。首先總標有色法。第二，闡明大造的意義。『言若諸大種所有種子能生果時造色種子亦生自果等者』，雖然同時產生，但必須由四大種的種子產生果，造色的種子才能產生果，所以說四大造於色。『言隨逐色根大種種子名有方所者』，雖然沒有單獨的實體，但隨著所依的根，被稱為方所。 第三，闡明種子和現行的差別。現行的大種能夠造論中的各種色，但種子大種則不能。第四，闡明大造互相不相分離。由於那些大種的種類是因所成的造色，所以不同於《廣論》中相離而住，不能互相涉及。第五，根據聚合來辨別業有差別無。『言又於一向堅色聚中乃至如其所應次第亦爾者』，景雲解釋說：『因為所造的觸，離開大種外沒有別的實體，所以不單獨討論。』『言水火等更待余緣方能作業者』，如得到火的鐵漏為水，或者遇到勢頭就像在水中一樣。泰云解釋說：『只有堅色聚才有此界能夠作業用造色。如果在欲界的堅色聚中，也有色香味三處所造色，是同一地大造。在堅色聚中，只有能夠依業用，沒有香味。在堅色聚中，除了水火風及與聲界，只有種子所隨逐。』如果依據經部的解釋

【English Translation】 English version According to the designation of 'reception': Although the five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, and body consciousness) and the four aggregates (form aggregate, feeling aggregate, perception aggregate, and mental formations aggregate) do not directly rely on names to grasp objects, from the perspective of the majority of consciousnesses, they can all be referred to as 'name'. Seventeen, Explaining the 'Grasped' and 'Non-Grasped' Dharmas: In the middle section, the 'grasped' is briefly established through five aspects. The first three aspects are easy to understand. From 'the transformation by four conditions' to 'the objects of deliberation, whether right or wrong,' this is the fourth aspect. 'Furthermore, that which is transformed by harm or benefit is called transformation,' this is the fifth aspect. Because it can harm or benefit, it is called transformation, and therefore it is called 'grasped'. Like this, the various five aspects below: if the form knot is the first, if it is internal it is the second, if it is mind and mental factors etc. it is the third, if it is like this below it is the fourth and fifth. Eighteen, Explaining the Great Created Dharmas (Mahabhuta): In the middle section, first determine the great created, and then summarize the remaining non-manifest. There are eight 'furthermore' (punarapi) in the beginning. First, generally mark the form dharmas. Second, clarify the meaning of the great created. 'If the seeds of all the great elements can produce fruit, then the seeds of created form also produce their own fruit, etc.,' although they arise simultaneously, the seeds of the four great elements must produce the fruit for the seeds of created form to produce the fruit, so it is said that the four great elements create form. 'That which follows the root of form, the seeds of the great elements, is called having a location,' although there is no separate entity, it is called a location according to the root on which it relies. Third, clarify the difference between seeds and manifestation. The manifested great elements can create the various forms in the treatises, but the seed great elements cannot. Fourth, clarify that the great created are not separated from each other. Because the types of those great elements are the created form produced by causes, they are different from those in the Great Treatise, which reside separately and cannot involve each other. Fifth, differentiate the differences in karma based on aggregates. 'Furthermore, in the aggregates of exclusively solid form, and so on, in the appropriate order,' Jingyun explains: 'Because the created touch has no separate entity apart from the great elements, it is not discussed separately.' 'That which water, fire, etc., must rely on other conditions to perform actions,' such as obtaining a leaky iron for water with fire, or encountering momentum as in water. Taiyun explains: 'Only solid form aggregates have this realm capable of performing actions and creating form. If in the solid form aggregates of the desire realm, there are also created forms in the three places of color, smell, and taste, which are created by the same earth element. In the **solid form aggregates, only ** can rely on karma, without smell and taste. In the solid form aggregates, except for water, fire, wind, and the sound realm, only seeds follow.' If according to the interpretation of the Sutra school

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。即堅色聚有生水火風及聲。與巧能為種子。今依大乘約相同經部釋。若據實義堅色聚不離本識。本識有生水火風等種子。故亦說堅色聚有種子也。於水火風名想假聚中。如其所應欲色界次第亦同堅色地大聚說。欲界火水聚有色香味。色界但有色風大聚。欲界或唯有香。色界風一向色香也。言內色聚中至廣說如經者。非謂一鄰虛具有四大。於一身內血是水。動是風。熱是火。堅是地。藏論辨無明決中所引經文與此同也。六明造觸並是段有。七釋經密意。世尊又言觸謂外處若四大種若所造色有相違。何密意也。答此諸大種乃至說澀滑等種種差別者。如說地風增故澀等。但就四大勢用時假名澀等等名造自類。生異類者謂眼等五根除觸余除觸余之四塵者。此四大外別有九處及法處一分。異類相造以對異類造色故。說自類能造所造。又若佛陀又若佛陀提婆立一切造色皆攬大成皆觸相。今此經既言觸謂外處大種及所造。不言觸外別有餘九實色。云何論主大乘宗說十一色中唯觸是攬四大成。餘九色實不攬成耶。今為釋通。此經但說同觸處中自類。若觸處造是假。就彼大種而假建立。餘九造色不就大種假建立者。何故佛言觸謂外處若四大種所造。不言觸外別有余色。此是佛陀提婆問。彼立四大外無不別一切所造色。皆是觸處所攝故。

【現代漢語翻譯】 現代漢語譯本 即堅固的色聚包含地、水、火、風以及聲音，並且具有產生作用的能力作為種子。現在依照大乘佛教，根據《相同經部》來解釋。如果按照真實的意義來說，堅固的色聚不離於根本識。根本識具有產生地、水、火、風等的種子，所以也說堅固的色聚具有種子。對於水、火、風這些名稱和想像的假合聚集中，按照它們各自相應的意願，次第也和堅固的色聚（地大聚）的說法相同。欲界的火、水聚集中有色、香、味，但只有色的風大聚，欲界或者只有香味，風總是具有色和香。說到『內色聚中，廣泛的解說如經典所說』，並不是說一個鄰近的虛空就具有四大。在一個身體內，血是水，動是風，熱是火，堅硬是地。《藏論辨無明決》中所引用的經文與此相同。六，說明造觸都是段食所生。七，解釋經典的密意。世尊又說，『觸』是指外在的處所，如果四大種或者所造的色有相互違背的情況。這有什麼密意呢？回答說，這些大種乃至說到澀、滑等種種差別，比如說到地、風增強所以澀等等，只是就四大勢用的時候，假名為澀等等，名稱是造作自己同類的。產生不同類的，是指眼等五根，除了觸之外，其餘的四塵。這四大之外，另有九處以及法處的一部分。不同類相互造作，是爲了對應不同類的造色，所以說自己同類能夠造作所造作的。又如果佛陀提婆認為一切造色都是由四大構成，都是觸的相。現在這部經既然說『觸』是指外在的處所，四大種以及所造作的，沒有說觸之外另有其餘九種實在的色，為什麼論主（指世親）的大乘宗說十一種色中只有觸是由四大構成，其餘九種色實際上不是由四大構成呢？現在爲了解釋疏通，這部經只是說了在同一個觸處中自己同類的。如果觸處造作是假的，就根據那些大種而假立。其餘九種造色不是根據大種假立的，為什麼佛說『觸』是指外在的處所，四大種所造作的，沒有說觸之外另有其餘的色？這是佛陀提婆的疑問。他認為四大之外沒有不包含一切所造色的，都是觸處所攝的緣故。

【English Translation】 English version That is, a solid aggregate of matter contains earth, water, fire, wind, and sound, and has the ability to produce effects as seeds. Now, according to Mahayana Buddhism, it is explained based on the Samanantarika Agama. If according to the true meaning, a solid aggregate of matter is not separate from the fundamental consciousness (ālaya-vijñāna). The fundamental consciousness has seeds that produce earth, water, fire, wind, etc., so it is also said that a solid aggregate of matter has seeds. For the aggregates of names and concepts of water, fire, and wind, according to their respective desires, the order is the same as the description of the solid aggregate of matter (earth element aggregate). The aggregates of fire and water in the desire realm have color, smell, and taste, but only the aggregate of wind has color. The desire realm may only have smell; wind always has color and smell. When it comes to 'internal aggregates of matter, the extensive explanation is as the scriptures say,' it does not mean that one adjacent space has all four elements. Within one body, blood is water, movement is wind, heat is fire, and hardness is earth. The scripture quoted in the Treatise on Discriminating Ignorance in the Treasury of Abhidharma is the same as this. Six, explaining that created contact (sparśa) is all produced by coarse food (kabalikāhāra). Seven, explaining the hidden meaning of the scriptures. The World-Honored One also said, 'Contact' refers to external places; if the four great elements or the created matter have contradictory situations. What is the hidden meaning of this? The answer is that these great elements, even to the point of saying rough, smooth, and other differences, such as saying that roughness is due to the increase of earth and wind, etc., are merely provisional names when it comes to the functions of the four elements, such as roughness, etc., and the name is creating their own kind. Producing different kinds refers to the five sense organs, except for touch, and the remaining four sense objects. Outside of these four elements, there are nine other places and a portion of the dharma place. Different kinds create each other in order to correspond to different kinds of created matter, so it is said that their own kind can create what is created. Furthermore, if Buddhatrata (Buddha Trata) believes that all created matter is composed of the four elements and is the aspect of contact. Now that this scripture says 'contact' refers to external places, the four great elements and what is created, and does not say that there are nine other real forms separate from contact, why does the master (Vasubandhu) of the Mahayana school say that among the eleven forms, only contact is composed of the four elements, and the remaining nine forms are not actually composed of the four elements? Now, in order to explain and clarify, this scripture only speaks of the same kind within the same place of contact. If the creation of the place of contact is false, it is provisionally established based on those great elements. The remaining nine created forms are not provisionally established based on the great elements. Why did the Buddha say that 'contact' refers to external places, what is created by the four great elements, and not say that there are other forms separate from contact? This is the question of Buddhatrata. He believes that there is nothing outside the four elements that does not include all created matter, and that all are included in the place of contact.

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八相定境色。問上論已說定自在色何四大造。答隨依何定心起即彼定地四大所造。今此論中即言隨彼所緣本質四大造影像色。上論又言此影像色從定心起非四大造。三處相違若為和會。解云。前說非四大造。是盡理言。以定所生色從心所起非是對礙之法。故非大造。今言從所緣色本質大造顯一影像色者。約遠緣說。由觀彼質故影像生。故作是說。前文說從能觀定心同地大造者。從彼近緣而說。謂由定心起當地四大。與影像色同時同處義說為造。理實不造。雖有三說而不相違。十九解有法。中言問如世尊言至說如是言者。佛說凡夫人學人有漏三界未斷應斷世間之法。說名有漏。第二十解有上無上法。五義解彼是涅槃是無上法。如此五因。于余法中多小俱無不名無上。於五因中初二如次有餘。次二通二彼一無餘也。二十一應修法。言四修者多就一體義說。三藏云。除去如觀二十人為不凈相分現前。本質影像凈相不現名除去修。又由觀力除力。除去身心粗重得彼輕安。名除去修。文中但就已生不善作意除斷。名除去修者。此第對治修中有四對治。向下約七作意配之。當知此中從了相乃至勝解名厭患對治修者。了相觀察勝解三也。從遠離乃至方便究竟名斷對治修者。其中有三作意。謂遠離攝樂方便究竟也。果作意名持對治修。

【現代漢語翻譯】 現代漢語譯本 八相定境色（指在禪定中出現的景象）。問：之前的論述已經說過，定自在色（指由禪定產生的自在之色）是由哪四大（地、水、火、風）所造？答：隨著依於何種禪定，心生起，即是由該禪定所在地的四大所造。現在此論中說，隨著所緣的本質四大，造出影像色。之前的論述又說，此影像色從定心生起，並非四大所造。這三處說法相互矛盾，如何調和？解釋說：之前說並非四大所造，是從究竟的道理來說。因為禪定所生的色，是從心所生起，並非是對礙之法（有阻礙的物質），所以不是四大所造。現在說從所緣的色本質四大造出影像色，是就遠因來說。因為觀察那個本質，所以影像生起，所以這樣說。之前的文章說從能觀的定心同地大造，是從近因來說。因為由定心生起當地的四大，與影像色同時同處，所以說為造。但實際上並沒有造。雖然有三種說法，但並不相互矛盾。 十九、解有法。中間說：問：如世尊所說，乃至說如是言，佛說凡夫人、學人（正在學習的人）有漏（有煩惱）三界（欲界、色界、無色界）未斷應斷世間之法，說名為有漏。 第二十、解有上無上法。用五種意義來解釋，涅槃（佛教的最高境界）是無上法。因為這五個原因，在其他法中，無論大小，都不具備，所以不稱為無上。在這五個原因中，前兩個依次有餘，后兩個通於二者，其中一個沒有剩餘。 二十一、應修法。所說的四種修法，多就一體的意義來說。《三藏》（佛教經典的總稱）說：除去，例如觀察二十人為不凈相，分明現前，本質影像凈相不現，名為除去修。又因為觀想的力量，除去身心的粗重，得到輕安，名為除去修。文中只是就已生起的不善作意，除去斷滅，名為除去修。這第一對治修中有四種對治。向下用七種作意來配合它。應當知道，這其中從了相（明白事物的表相）乃至勝解（深刻的理解）名為厭患對治修，包括了相、觀察、勝解這三種。從遠離乃至方便究竟名為斷對治修，其中有三種作意，分別是遠離、攝樂、方便究竟。果作意名為持對治修。

【English Translation】 English version The color of the eight aspects of Samadhi (states of meditative absorption). Question: The previous discussion has already stated, by which four great elements (earth, water, fire, wind) is the Samadhi-mastered color (the color arising from Samadhi) created? Answer: Depending on which Samadhi the mind arises from, it is created by the four great elements of that Samadhi's realm. Now, this treatise states that the image-color is created by the four great elements of the perceived essence. The previous discussion also stated that this image-color arises from the Samadhi-mind and is not created by the four great elements. These three statements contradict each other. How can they be reconciled? Explanation: The previous statement that it is not created by the four great elements is from the ultimate perspective. Because the color produced by Samadhi arises from the mind and is not an obstructive phenomenon (material with obstruction), it is not created by the great elements. The current statement that the image-color is created from the essence of the perceived color and the four great elements refers to the distant cause. Because the essence is observed, the image arises, hence this statement. The previous text stating that it is created by the observing Samadhi-mind and the great elements of the same realm refers to the proximate cause. Because the local four great elements arise from the Samadhi-mind, and the image-color is simultaneous and co-located, it is said to be created. But in reality, it is not created. Although there are three statements, they do not contradict each other. Nineteenth, Explanation of Existing Dharmas. In the middle it says: Question: As the World Honored One said, up to saying such words, the Buddha said that ordinary people, learners (those who are learning), with defilements (with afflictions), the three realms (desire realm, form realm, formless realm), have not severed and should sever worldly dharmas, which are called defiled. Twentieth, Explanation of Superior and Supreme Dharmas. Using five meanings to explain, Nirvana (the highest state in Buddhism) is the supreme Dharma. Because of these five reasons, in other dharmas, whether large or small, they are not possessed, so they are not called supreme. Among these five reasons, the first two sequentially have remainder, the latter two are common to both, and one has no remainder. Twenty-first, Dharmas to be Cultivated. The four cultivations mentioned are mostly explained in terms of a unified meaning. The Tripitaka (the collection of Buddhist scriptures) says: Removing, for example, observing twenty people as impure appearances, clearly manifesting, the essence-image pure appearance does not appear, is called removing cultivation. Also, because of the power of contemplation, removing the coarseness of body and mind, obtaining lightness and ease, is called removing cultivation. The text only refers to the arising of unwholesome intentions, removing and severing, is called removing cultivation. This first antidote cultivation has four antidotes. Downward, use seven mental activities to match it. It should be known that, among these, from understanding the appearance (understanding the appearance of things) to profound understanding (deep understanding) is called aversion-antidote cultivation, including understanding the appearance, contemplation, and profound understanding. From distancing to ultimate expediency is called severance-antidote cultivation, among which there are three mental activities, namely distancing, gathering joy, and ultimate expediency. Result-mental activity is called holding-antidote cultivation.

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從此已上即此一切七種作意隨於勝地上地所攝者。前明七作意在方便地。今明七作意進修盡隨根本地中。當知一切名遠分對治修者。七種作意望先所斷遠有遮防。並是遠分望先所斷遠有遮防。並是遠分對治。自下束四種修總為二種。謂防護受持修及作意思惟修。自下開二為四。謂此中修身名防護修者。觀身不凈名修身。即是前第三除去修。修戒名受持修者。防護六根名修根本。是前第四對治修。若靜慮地作意脩名為修心。是前第一得修。若諦現觀知脩名為修慧者。是前第二習修。二十二解三世法。解過去中初總辨過去法。后別顯其事。前中有六句。一因已受盡。二果體已滅。三緣生后法除最後蘊。四因用不失令果當熟。五為境生念。六唯滅所顯更無別物。解未來云得。謂種子也。余文可知。二十三解三界系法。解欲界云心不在定一者。謂入定時亦有根塵及本識等非定地法。而非全故略而不說。或可定心名在定。此位余法不名在定。解色界中言或從定起者。謂如化心等。二十四解三性法。中先辨名義后立差別。前中若有漏善伏諸顛倒往於人天。若無漏善斷諸顛倒證於涅槃。故併名安隱。建立差別中。言清凈住者。應是四無量也。言又諸善法若施所成乃至自性皆勝者。三成相望后二。一向劣在下故。或在中故。于施是勝於

【現代漢語翻譯】 現代漢語譯本 從此以上所說的這七種作意，都是屬於勝妙的上地所包含的。前面說明的七種作意是在方便地，現在說明的七種作意是進一步修習，完全隨順於根本地中。應當知道，一切名為遠分對治修的，是說這七種作意對於先前所斷除的煩惱，有遠離和遮止的作用，並且是遠分，對於先前所斷除的煩惱，有遠離和遮止的作用，並且是遠分對治。下面將四種修總括為兩種，即防護受持修和作意思惟修。下面將兩種修展開為四種，即此中修身名為防護修，觀察身體不凈名為修身，也就是前面的第三種除去修。修戒名為受持修，防護六根名為修根本，是前面的第四種對治修。如果在靜慮地中的作意修，名為修心，是前面的第一種得修。如果對真諦進行現觀的知修，名為修慧，是前面的第二種習修。 第二十二，解釋三世法。解釋過去法中，先總辨過去法，後分別顯示其事。前面總辨中有六句：一，因已經受盡；二，果的體性已經滅亡；三，緣所生的后法，除了最後的蘊；四，因的作用沒有喪失，使果應當成熟；五，作為境界生起念頭；六，唯有滅才能顯示，更沒有別的實物。解釋未來，用『得』字，指的是種子。其餘的文字可以自己理解。 第二十三，解釋三界系法。解釋欲界，說『心不在定一』，指的是進入禪定時，也有根、塵以及本識等非定地法，但並非全部，所以簡略而不說。或者可以說，定心名為『在定』，這個位置上的其他法不名為『在定』。解釋**中說『或從定起』，指的是如化心等。 第二十四，解釋三性法。先辨別名義，后建立差別。前面辨別名義中，如果有漏的善法，能夠伏藏各種顛倒，前往人天；如果無漏的善法，能夠斷除各種顛倒，證得涅槃。所以都名為安穩。建立差別中，說『清凈住』，應該是四無量心。說『又各種善法，如果是佈施所成就的，乃至自性都是殊勝的』，三種成就相比，后兩種，一向低劣在下面，或者在中間，對於佈施是殊勝的。

【English Translation】 English version From this point onward, all these seven types of zuoyi (attention/volition) belong to the superior shangdi (higher grounds). The seven zuoyi mentioned earlier are in the fangbiandi (ground of expedients), while the seven zuoyi now being discussed are for further cultivation, fully conforming to the genbendi (fundamental ground). It should be understood that everything called yuanfen duizhi xiu (cultivation of distant-part counteraction) means that these seven types of zuoyi have the function of distancing and preventing the afflictions previously severed, and are yuanfen (distant-part), having the function of distancing and preventing the afflictions previously severed, and are yuanfen duizhi (distant-part counteraction). Below, the four types of cultivation are summarized into two types, namely fanghu shouchi xiu (cultivation of protection and upholding) and zuoyi siwei xiu (cultivation of attention and contemplation). Below, the two types are expanded into four types, namely, in this context, xiushen (cultivation of body) is called fanghu xiu (cultivation of protection), observing the impurity of the body is called xiushen (cultivation of body), which is the third type of chuchu xiu (cultivation of removal) mentioned earlier. Xiujie (cultivation of precepts) is called shouchi xiu (cultivation of upholding), protecting the six senses is called xiu genben (cultivation of the root), which is the fourth type of duizhi xiu (cultivation of counteraction) mentioned earlier. If the zuoyi xiu (cultivation of attention/volition) in the jingludi (ground of dhyana) is called xiuxin (cultivation of mind), it is the first type of de xiu (cultivation of attainment) mentioned earlier. If the di xianguan zhi xiu (cultivation of knowledge through direct observation of truth) is called xiuhui (cultivation of wisdom), it is the second type of xi xiu (cultivation of habituation) mentioned earlier. Twenty-second, explaining the san shi fa (three-time dharma). In explaining the guo qu fa (past dharma), first generally distinguish the guo qu fa (past dharma), then separately show its events. In the general distinction in the front, there are six sentences: 1. The yin (cause) has already been exhausted; 2. The nature of the guo (result) has already perished; 3. The subsequent dharma produced by yuan (conditions), except for the last yun (skandha); 4. The function of the yin (cause) has not been lost, causing the guo (result) to mature; 5. Arising thoughts as a jingjie (realm); 6. Only extinction can reveal, there is no other real thing. Explaining the future, using the word 'obtain', refers to the zhongzi (seed). The rest of the text can be understood by oneself. Twenty-third, explaining the san jie xi fa (three-realm bound dharma). Explaining the yu jie (desire realm), saying 'the mind is not in ding yi (samadhi one)', refers to when entering chan ding (dhyana samadhi), there are also gen (roots), chen (dusts), and ben shi (fundamental consciousness) and other non-dingdi fa (non-samadhi ground dharma), but not all of them, so it is briefly not mentioned. Or it can be said that the ding xin (samadhi mind) is called 'in ding (samadhi)', other dharmas in this position are not called 'in ding (samadhi)'. Explaining ** saying 'or arising from ding (samadhi)', refers to things like hua xin (transformed mind). Twenty-fourth, explaining the san xing fa (three-nature dharma). First distinguish the names and meanings, then establish the differences. In the front distinguishing the names and meanings, if there are you lou de shan fa (defiled good dharmas), they can subdue various inversions and go to the ren tian (human and heavenly realms); if there are wu lou de shan fa (undefiled good dharmas), they can cut off various inversions and attain niepan (nirvana). Therefore, they are all called anwen (peaceful and secure). In establishing the differences, saying 'pure dwelling', should be the si wu liang xin (four immeasurable minds). Saying 'also various good dharmas, if they are accomplished by bushi (giving), even the nature is superior', comparing the three accomplishments, the latter two are always inferior below, or in the middle, for bushi (giving) it is superior.

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修是劣。修最勝故於前二一向勝。言此中自性無記謂諸色根等者。景雲。長養五根非情五塵。扶根五塵並是自性無記所攝。言非異熟等所攝者。等取威儀工巧變化五塵。並非自性無記故除之。泰云。自性無記中但指其色。故知心唯四種無記攝。更無第五無記。基云。六七識中法執亦名自性無記。故通五蘊也。二十五解三學法。道理見道已前七方便善亦是學攝。今此總判異生所成三性之法。並是俱非。二十六解三斷法。言及法往惡趣業等者。即取女人身業。第八有業郁單越業。無想天業。並是見斷中雲一切無覆者。問上論已說見道時一切惡趣蘊界處。云何此中復云無覆無記皆修斷耶。解云。前據因亡思喪。故說一切惡趣蘊界處皆見道斷。今據部體有其緣縛。緣縛斷時要由修道故不相違。二十七解甚深難見法。意謂諸法自相不可言說故是甚深。如色自相唯眼識證。乃至觸相唯身識所證。如飲冷水。證者乃知不可言說。說其相貌皆不稱實。欲為引接方便。說諸法時但說共相。如說色時如此色名。即標一切諸色故是共相。聲等亦爾。故自相法不可言說。上來別抉擇竟。自下牒結勸思。

瑜伽論記卷第十八(之上終)

瑜伽論記卷第十八(之下)(論本六十七至六十九)

釋遁倫集撰

論本第六十七

大段第九抉擇修慧地。于中初結前生后。次正抉擇后余不現。就正抉擇中初列十六種名。后次第解。聲聞乘修中景雲。言由安立諦作意門內觀真如者。總觀四諦作人無我為方便門。入證真如。此緣勝義諦。緣有量有分別法為境者。此緣俗諦。知境有邊名有量。未離法執名有分別。今解此有五句。一住種姓。二辨行位。言未入正性者七方便。已入正性者見道已去。三辨意業唯求自利。四辨觀門。雖正證時緣非安立。而初修方便必觀四諦。故云由安立門。正智親證無相空理。故云內觀真如。后智緣俗差別有分齊。故云緣有量分別。五辨所作為盡貪愛已下也。大乘修中及由趣向無上足跡者。菩提涅槃先聖行處名為足跡。今時趣向即是。舊云無上道。道足所履游也。影像修景雲。智性推求名有分別。與定同緣名三摩地所行。定心寂靜名無分別。泰云。定境界色影像似定外色名影像也。定本青黃等色名所知事。定青黃等色與定外色相似故名同分。以相似故同類也。定慧皆云三摩地。事邊際者。依此文盡俗而知名盡所有性。稱如而照名如所有性。舊云如理如量知知理境也。得修者依毗曇有法前得。得未來法屬於自已。增明義說修說名得修。今大乘中如十想中。隨一想現行引發彼所有餘不現前想。種子令其增盛自在成熟。故名

得修。或自地行隨一現行。熏發自地下地行種子皆令增長。亦是得修。或世間行現起。通能引發世出世行種子令增。此據聖人。或出世法現起通。能引發世出世種令其增勝。謂入見道修彼七方便種令增。名見道眷屬。修修位中起不名解脫分等。習修者即于無常等想道一現前。或余善法現起修習亦名習修。除去修者由觀身不凈。不凈影像現前除遣凈相等。言如楔出楔方便者。謂修定作意有多品類故。所緣相亦有粗細。以後作意舍前粗漸漸除棄故也。言以輕安身除粗重身者。色界輕安而在身故。令行者身輕安除去欲界種子。種子粗重粗重令身粗重故須除也。對治修中。厭患治者謂一切世間善道除四無量及五神通。以非厭患對治所以除之。持對治者謂此後得世出世道若解脫道者。此有兩解。一云。此文即許無分別智為無礙斷惑。后智為解脫黑外證除名持對治。二云。謂此後得世出世道者。此取后智為解脫道者。此取無分別智為解脫果。用一智為解脫道。雖有二解為勝。復有差別。謂聞思修道名厭患者。三慧行通欣厭。今取厭行名厭患治。此果轉依名持對治者。此有兩解。一云此無礙道果是解脫道。是解脫道是能證得轉依。故名此果轉依名持對治。二云。即取無為轉依能持或不起。名持對治。此中四修為前卷四修。或同或別應

【現代漢語翻譯】 現代漢語譯本 得修：或者從地行（指欲界、色界、無色界中的修行）中，隨一種現行（指正在進行的修行），熏習並引發自地下地行（指較低層次的修行）的種子，使它們都增長，這也是得修。或者世間行（指世俗的修行）現起，普遍能夠引發世出世行（指超越世俗的修行）的種子，使它們增長，這是針對聖人而言的。或者出世法（指超越世俗的修行方法）現起，普遍能夠引發世出世的種子，使它們更加增勝。例如，進入見道位（指初果羅漢的修行階段）時，修習那七方便（指七種方便法門）的種子，使它們增長，這被稱為見道眷屬。在修道位（指二果到四果羅漢的修行階段）中生起的修行，不稱為解脫分等（指暖、頂、忍、世第一法）。 習修：就是對於無常等想（指對無常等真理的觀想），道（指修行的方法）一旦現前，或者其他善法現起並修習，也稱為習修。除去修：例如，通過觀察身體的不凈，不凈的影像現前，從而去除對清凈的執著，就像用楔子拔出楔子一樣。這種方便是指修定時，作意（指專注）有很多品類，所緣的相也有粗細之分，以後面的作意捨棄前面的粗糙的作意，漸漸地去除它。 用輕安身（指身心的輕快安適）去除粗重身（指沉重遲鈍的身體）：因為輕安存在於身體中，使修行者的身體輕快安適，從而去除欲界的種子。種子粗重，導致身體粗重，所以必須去除它。對治修中，厭患治（指通過厭惡世間來對治煩惱）：指的是一切世間的善道，除了四無量心（指慈、悲、喜、舍四種心）和五神通（指天眼通、天耳通、他心通、宿命通、神足通）之外，因為它們不是用厭患來對治煩惱的，所以要去除它們。持對治（指保持對治力）：指的是此後獲得的世出世道，如果是解脫道，這裡有兩種解釋。一種說法是，這段文字就允許無分別智（指沒有分別的智慧）作為無礙斷惑（指沒有障礙地斷除迷惑），后得智（指證悟后獲得的智慧）作為解脫黑外證除（指解脫后對外在事物的證明），稱為持對治。另一種說法是，指的是此後獲得的世出世道，這裡取后得智作為解脫道，這裡取無分別智作為解脫果。用一種智慧作為解脫道，雖然有兩種解釋，但第一種解釋更為殊勝。 還有差別，就是聞思修道（指聽聞、思考、修習佛法）稱為厭患者，三慧行（指聞慧、思慧、修慧）普遍包含欣和厭，這裡取厭行（指厭離世間的修行）稱為厭患治。此果轉依（指通過修行轉變所依之處）稱為持對治，這裡有兩種解釋。一種說法是，此無礙道果（指沒有障礙的修行所獲得的果報）是解脫道，解脫道是能夠證得轉依的，所以稱此果轉依為持對治。另一種說法是，就是取無為轉依（指不造作的轉變所依之處）能夠保持或者不生起，稱為持對治。這裡所說的四修（指四種修行方法），與前面卷中提到的四修，或者相同，或者不同，應該仔細辨別。

【English Translation】 English version 'Attainment-Cultivation': Either from the 'ground-practice' (referring to practices in the desire realm, form realm, and formless realm), following one 'present-practice' (referring to an ongoing practice), it熏習 (xunxi - influence by repeated contact) and triggers the seeds of 'lower-ground-practice' (referring to lower-level practices), causing them all to grow. This is also 'attainment-cultivation'. Or, when 'worldly-practice' (referring to secular practices) arises, it can universally trigger the seeds of 'transcendent-worldly-practice' (referring to practices beyond the secular), causing them to grow. This is in reference to sages. Or, when 'transcendent-worldly Dharma' (referring to practices beyond the secular) arises, it can universally trigger worldly and transcendent-worldly seeds, causing them to increase and become superior. For example, when entering the 'path of seeing' (見道位, referring to the stage of a first-fruit Arhat), cultivating those seven expedient means (七方便, referring to seven expedient methods), causing their seeds to grow, this is called the 'family of the path of seeing'. Cultivation arising in the 'path of cultivation' (修道位, referring to the stage of a second-fruit to fourth-fruit Arhat) is not called 'liberation-part' (解脫分, referring to the stages of warmth, summit, forbearance, and the highest worldly Dharma). 'Practice-Cultivation': That is, regarding the thought of impermanence, etc. (無常等想, referring to contemplating truths such as impermanence), once the 'path' (道, referring to the method of practice) manifests, or when other virtuous Dharmas arise and are cultivated, this is also called 'practice-cultivation'. 'Removing-Cultivation': For example, by observing the impurity of the body, the image of impurity manifests, thereby removing attachment to purity, like using a wedge to remove a wedge. This expedient means that when cultivating samadhi (定, concentration), 'attention' (作意, referring to focus) has many categories, and the object of focus also has coarse and subtle aspects. The later attention abandons the earlier coarse attention, gradually removing it. Using the 'light-ease body' (輕安身, referring to the lightness and comfort of body and mind) to remove the 'heavy-burden body' (粗重身, referring to a heavy and sluggish body): Because light-ease exists in the body, it makes the practitioner's body light and comfortable, thereby removing the seeds of the desire realm. Seeds are coarse and heavy, causing the body to be coarse and heavy, so they must be removed. In 'antidote-cultivation', 'disgust-cure' (厭患治, referring to curing afflictions through disgust with the world) refers to all worldly virtuous paths, except for the four immeasurables (四無量心, referring to the four minds of loving-kindness, compassion, joy, and equanimity) and the five supernormal powers (五神通, referring to the powers of the divine eye, divine ear, knowing others' minds, knowing past lives, and divine feet), because they do not use disgust to cure afflictions, so they must be removed. 'Holding-antidote' (持對治, referring to maintaining the power of the antidote) refers to the worldly and transcendent-worldly paths obtained thereafter. If it is the path of liberation, there are two explanations here. One explanation is that this passage allows 'non-discriminating wisdom' (無分別智, referring to wisdom without discrimination) to be 'unobstructed cutting off of delusion' (無礙斷惑, referring to cutting off delusion without obstruction), and 'subsequent wisdom' (后得智, referring to wisdom obtained after enlightenment) to be 'liberation black external proof removal' (解脫黑外證除, referring to the proof of liberation from external things), called 'holding-antidote'. Another explanation is that it refers to the worldly and transcendent-worldly paths obtained thereafter, taking 'subsequent wisdom' as the path of liberation, and taking 'non-discriminating wisdom' as the fruit of liberation. Using one wisdom as the path of liberation, although there are two explanations, the first explanation is more superior. There is also a difference, that is, the 'path of hearing, thinking, and cultivating' (聞思修道, referring to hearing, thinking, and cultivating the Dharma) is called 'disgusted person', the 'three wisdom practices' (三慧行, referring to the wisdom of hearing, thinking, and cultivating) universally include joy and disgust, here taking 'disgust practice' (厭行, referring to practice that is disgusted with the world) as 'disgust-cure'. 'This fruit transformation reliance' (此果轉依, referring to transforming what is relied upon through practice) is called 'holding-antidote', there are two explanations here. One explanation is that this 'unobstructed path fruit' (無礙道果, referring to the fruit obtained from unobstructed practice) is the path of liberation, and the path of liberation is able to attain transformation reliance, so this fruit transformation reliance is called 'holding-antidote'. Another explanation is that it takes 'non-active transformation reliance' (無為轉依, referring to the transformation of what is relied upon without contrivance) to be able to maintain or not arise, called 'holding-antidote'. The four cultivations (四修, referring to four methods of cultivation) mentioned here, compared to the four cultivations mentioned in the previous volume, are either the same or different, and should be carefully distinguished.

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勘知也。小分修者觀無常等一相起修故也。遍行修者以觀諸法如故。有加行修者即于彼無想修方便觀時。未得任運修故。

聲聞地

上來抉擇分有十二段中前九段說訖。自下第十令決聲聞地及獨覺有四卷半文。于中唯決聲聞不決獨覺地。就中分三。初結前生后。次正抉擇后結不現。然正抉擇中初以七門分別。次以一頌十三門分別。后廣以六十四門雜抉擇。初中一解無性有情五番難。答言種種界性者謂種種自性。無量界性者差別無量也。言無有無根有情者。無有無二十二根眾生也。言為一切界耶為獨有一界耶等者。若剎利中有餘三性地獄中有餘四處四趣界者喻不相似。以所喻法中無涅槃性者。無有涅槃界者無有涅槃界故也。若地獄中獨中有一趣種子界。如無涅槃法獨有無涅槃界。故知地獄后時不應乃至作戍陀羅。言若不相違即此補特伽羅是無般涅槃法亦是有般涅槃法者不應道理者。一切眾生略有二種。一者畢竟能斷二障。二求不能斷二障。初人是有涅槃性。第二人是無般涅槃法人。若汝言二人不相違者不應道理。言若言爾者順解脫分善根應無有果等者。景雲。若爾先種解脫分應空無果。還作無性故。又若爾不定。即決定性者不應道理。泰云。如成實論云。得世間正見法。來百子世終不墮惡道。即是種解脫分

【現代漢語翻譯】 現代漢語譯本：勘知也（勘知也：理解和認識）。小分修者（小分修者：小乘修行者）觀無常等一相起修故也（因為他們觀察無常等單一相狀而開始修行）。遍行修者（遍行修者：大乘修行者）以觀諸法如故（因為他們觀察一切法如幻如化）。有加行修者（有加行修者：需要努力修行的修行者）即于彼無想修方便觀時（在他們修習無想定和方便觀的時候），未得任運修故（因為還沒有獲得自然而然的修行）。

聲聞地（聲聞地：聲聞乘的境界）

上來抉擇分有十二段中前九段說訖（前面關於抉擇分的十二段內容中，已經講完了前九段）。自下第十令決聲聞地及獨覺有四卷半文（從現在開始，第十部分將抉擇聲聞地和獨覺地，有四卷半的篇幅）。于中唯決聲聞不決獨覺地（其中只抉擇聲聞地，不抉擇獨覺地）。就中分三（這部分內容分為三個部分）。初結前生后（第一部分總結前面的內容，引出後面的內容）。次正抉擇后結不現（第二部分正式進行抉擇，最後總結但不詳細展開）。然正抉擇中初以七門分別（在正式抉擇中，首先用七個方面進行分別）。次以一頌十三門分別（然後用一首偈頌，從十三個方面進行分別）。后廣以六十四門雜抉擇（最後廣泛地用六十四個方面進行雜項抉擇）。初中一解無性有情五番難（在第一部分中，解釋了關於無自性有情的五種疑問）。答言種種界性者謂種種自性（回答說，種種界性指的是種種自性）。無量界性者差別無量也（無量界性指的是差別無量）。言無有無根有情者（說沒有沒有根器的有情），無有無二十二根眾生也（指的是沒有沒有二十二根的眾生）。言為一切界耶為獨有一界耶等者（說，是所有的界，還是隻有單獨一個界等等）。若剎利中有餘三性地獄中有餘四處四趣界者喻不相似（如果說剎帝利中有其餘三種自性，地獄中有其餘四處四趣的界，這個比喻是不相似的）。以所喻法中無涅槃性者（因為所比喻的法中沒有涅槃的自性）。無有涅槃界者（沒有涅槃的界）。無有涅槃界故也（因為沒有涅槃的界）。若地獄中獨中有一趣種子界（如果地獄中只有單獨一個趣的種子界）。如無涅槃法獨有無涅槃界（就像沒有涅槃的法，只有沒有涅槃的界）。故知地獄后時不應乃至作戍陀羅（所以知道地獄以後不應該乃至成為首陀羅）。言若不相違即此補特伽羅是無般涅槃法亦是有般涅槃法者不應道理者（說，如果不矛盾，那麼這個補特伽羅（補特伽羅：人）既是沒有般涅槃法，也是有般涅槃法，這是不應該的）。一切眾生略有二種（一切眾生大致有兩種）。一者畢竟能斷二障（一種是最終能夠斷除二障的）。二求不能斷二障（另一種是尋求但不能斷除二障的）。初人是有涅槃性（第一種人是有涅槃自性的）。第二人是無般涅槃法人（第二種人是沒有般涅槃法的人）。若汝言二人不相違者不應道理（如果你說這兩種人不矛盾，這是不應該的）。言若言爾者順解脫分善根應無有果等者（說，如果這樣說，那麼順解脫分的善根應該沒有果報等等）。景雲（景雲：人名）。若爾先種解脫分應空無果（如果這樣，先前種下的解脫分應該空無果報）。還作無性故（因為又變成了無自性）。又若爾不定（又如果這樣，就不確定了）。即決定性者不應道理（即決定性的人是不應該的）。泰云（泰云：人名）。如成實論云（如《成實論》所說）。得世間正見法（獲得世間的正見法）。來百子世終不墮惡道（未來一百個世代都不會墮入惡道）。即是種解脫分（這就是種下了解脫分）。

【English Translation】 English version: 'Kan Zhi Ye' (勘知也: Understanding and knowing). 'Xiao Fen Xiu Zhe' (小分修者: Hinayana practitioners) cultivate by observing impermanence and other single aspects, hence the practice arises. 'Bian Xing Xiu Zhe' (遍行修者: Mahayana practitioners) cultivate by observing all dharmas as they are. 'You Jia Xing Xiu Zhe' (有加行修者: Practitioners who need to strive in practice) are those who, when practicing the 'Wu Xiang Xiu Fang Bian Guan' (無想修方便觀: Non-conceptual practice and skillful means contemplation), have not yet attained effortless practice.

'Sheng Wen Di' (聲聞地: The realm of the Sravakas).

In the twelve sections of the preceding 'Jue Ze Fen' (抉擇分: Discernment Section), the first nine sections have been explained. From here, the tenth section will discern the 'Sheng Wen Di' (聲聞地: Sravaka Ground) and 'Du Jue' (獨覺: Pratyekabuddha), with four and a half volumes of text. Among them, only the 'Sheng Wen Di' (聲聞地: Sravaka Ground) is discerned, not the 'Du Jue Di' (獨覺地: Pratyekabuddha Ground). This section is divided into three parts. The first part connects the preceding and introduces the following. The second part formally discerns and then concludes without detailed elaboration. In the formal discernment, it first distinguishes with seven aspects. Then, it distinguishes with one verse and thirteen aspects. Finally, it broadly discerns with sixty-four miscellaneous aspects. In the first part, it explains the fivefold difficulties regarding sentient beings without inherent nature. The answer is that 'various realms of nature' refer to various inherent natures. 'Limitless realms of nature' refer to limitless differences. The statement 'there are no sentient beings without roots' means there are no beings without the twenty-two roots. The statement 'are they all realms or is there only one realm?' and so on. If it is said that 'Kshatriyas (剎利: Warrior caste) have the remaining three natures, and hells have the remaining four places and four realms,' the analogy is dissimilar. Because the exemplified dharma lacks the nature of Nirvana. 'There is no realm of Nirvana' because there is no realm of Nirvana. If in hell there is only one realm of seed of a single destiny, it is like there is no dharma of Nirvana, only the realm of non-Nirvana. Therefore, it is known that after hell, one should not even become a Shudra (戍陀羅: Laborer caste). The statement 'if there is no contradiction, then this 'Pudgala' (補特伽羅: Person) is both without 'Ban Nie Pan Fa' (般涅槃法: Dharma of complete Nirvana) and with 'Ban Nie Pan Fa' (般涅槃法: Dharma of complete Nirvana), which is unreasonable' means that all sentient beings are roughly of two types. One is ultimately able to sever the two obscurations. The other seeks but is unable to sever the two obscurations. The first type has the nature of Nirvana. The second type is without the 'Ban Nie Pan Fa' (般涅槃法: Dharma of complete Nirvana). If you say that the two types are not contradictory, it is unreasonable. The statement 'if you say so, then the roots of virtue in accordance with liberation should have no fruit' and so on. 'Jing Yun' (景雲: A person's name) said, 'If so, the previously planted roots of liberation should be empty and without fruit, because they have become without inherent nature again.' Also, if so, it is uncertain. It is unreasonable that those with definite nature are uncertain. 'Tai Yun' (泰云: A person's name) said, 'As the 'Cheng Shi Lun' (成實論: Tattvasiddhi Shastra) says, 'Having obtained the right view of the world, one will never fall into evil paths for a hundred lifetimes.' This is planting the roots of liberation.'

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人必得涅槃。若無有涅槃性者。解脫分菩提有涅槃后。若作無涅槃法者。解脫分善即空無果不得涅槃也。言彼遇佛法僧已於現法中能起順解脫分善根而言無般涅槃者不應道理者。既遇三寶已能起順解脫分善根。故知阿賴耶中無始本有。能生順解脫分善根種子。若言雖有能生順解脫分善根種子。而言無般涅槃法者不應道理。然此有性無性道理經論不同。若依佛性論破執分中以立有無性者為所破。彼云。佛為小乘人說有眾生。不住于性永不般涅槃故。於此生疑起不信心。下徴難之曰。汝信有眾生種種粗妙等界即令信有無性眾生者。亦應信有無根耶。何以故眾生由有根無根。故有種種粗妙等處。汝若不信有無根眾生者。云何有粗妙界。若謂有粗妙等界不開有根無根者。我亦信有粗妙界不開有性無性之義。有義有何過失。若汝言無有無根眾生乃至廣破愚夫立教分齊。非管兩視之所量。二辨聲聞差別于中分二。先辨十種后辨二類。前中言已入法者是名第二者。謂已種解脫分善根聲聞也。言清凈界聲聞聲門者生於凈土。亦可世界興盛時生。如彌勒出現時等。言處慳家慳等者。若依成實論明其五慳。謂住處慳。家慳。施慳。稱讚慳。法慳也。此中辨六開令有異。言邊際臥具有三品。此是下品故名邊際也。言無餘二篇重罪者。初篇一是

【現代漢語翻譯】 現代漢語譯本：人必定會證得涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。如果不存在涅槃的本性，那麼解脫分（解脫的組成部分）的菩提（Bodhi，覺悟）在涅槃之後又是什麼呢？如果說沒有涅槃之法，那麼解脫分的善行就會落空，無法獲得涅槃。如果說有人遇到了佛、法、僧三寶，已經在現世中生起了順解脫分的善根，卻說他不會進入涅槃，這是不合道理的。既然已經遇到了三寶，能夠生起順解脫分的善根，由此可知，在阿賴耶識（Ālaya-vijñāna，佛教唯識宗所說的第八識，又稱藏識）中，無始以來就存在著能夠產生順解脫分善根的種子。如果說雖然有能夠產生順解脫分善根的種子，卻說沒有進入涅槃之法，這也是不合道理的。然而，關於有性和無性的道理，不同的經論有不同的說法。如果依據《佛性論》，在破除執著的部分中，將建立有無性的人作為所破斥的對象。該論說：佛爲了小乘根性的人說，有眾生不會安住于佛性，永遠不會進入涅槃，因此使他們對此產生懷疑，生起不信心。下面提出疑問進行詰難：你相信有眾生存在種種粗妙等境界，那麼也應該相信有無性眾生吧？也應該相信有無根的眾生吧？為什麼呢？眾生因為有根和無根，所以才有種種粗妙等處境。如果你不相信有無根的眾生，那麼怎麼會有粗妙的境界呢？如果說有粗妙等境界，卻不承認有有根和無根的眾生，那麼我也相信有粗妙的境界，卻不承認有有性和無性的說法。承認有性和無性有什麼過失呢？如果你說沒有無根的眾生，乃至廣泛地破斥愚夫所建立的教義，這不是可以用兩種眼光來衡量的。第二部分辨別聲聞（Śrāvaka，聽聞佛陀教法而證悟的修行者）的差別，其中分為兩部分：先辨別十種，后辨別兩類。前面所說的『已經進入法的人，是名為第二』，是指已經種下解脫分善根的聲聞。『清凈界聲聞聲門』是指生於凈土的聲聞，也可以指世界興盛時出生的聲聞，例如彌勒（Maitreya，未來佛）出現時等。『處慳家慳等』，如果依據《成實論》，說明其五種慳吝，即住處慳、家慳、施慳、稱讚慳、法慳。這裡辨別六種開示，使之有所不同。『邊際臥具』有三種品級，這是下品，所以稱為邊際。『無餘二篇重罪』，初篇是…… English version: People must attain Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). If there is no nature of Nirvana, then what is the Bodhi (Bodhi, enlightenment) of the liberation component after Nirvana? If it is said that there is no Dharma of Nirvana, then the good deeds of the liberation component will be in vain, and Nirvana cannot be attained. If it is said that someone has encountered the Buddha, Dharma, and Sangha (the Three Jewels), and has already generated good roots in this present life that are conducive to liberation, but it is said that he will not enter Nirvana, this is unreasonable. Since he has already encountered the Three Jewels and is able to generate good roots conducive to liberation, it can be known that in the Ālaya-vijñāna (Ālaya-vijñāna, the eighth consciousness in Buddhist Yogācāra, also known as the storehouse consciousness), there has been a seed from the beginningless past that can produce good roots conducive to liberation. If it is said that although there is a seed that can produce good roots conducive to liberation, it is said that there is no Dharma of entering Nirvana, this is also unreasonable. However, regarding the principles of existence and non-existence, different sutras and treatises have different views. If according to the Buddha-nature Treatise, in the part on refuting attachments, those who establish existence and non-existence are taken as the objects to be refuted. The treatise says: The Buddha said to people of the Hinayana (Hinayana, Small Vehicle) that there are sentient beings who do not abide in the Buddha-nature and will never enter Nirvana, thus causing them to doubt this and give rise to disbelief. The following raises questions to challenge this: You believe that there are sentient beings existing in various coarse and subtle realms, then you should also believe that there are sentient beings without Buddha-nature, right? You should also believe that there are sentient beings without roots, right? Why? Because sentient beings have roots and no roots, so there are various coarse and subtle situations. If you do not believe that there are sentient beings without roots, then how can there be coarse and subtle realms? If it is said that there are coarse and subtle realms, but it is not admitted that there are sentient beings with roots and without roots, then I also believe that there are coarse and subtle realms, but I do not admit that there are statements of existence and non-existence. What fault is there in admitting existence and non-existence? If you say that there are no sentient beings without roots, and even widely refute the teachings established by foolish people, this cannot be measured with two kinds of views. The second part distinguishes the differences of Śrāvakas (Śrāvaka, a practitioner who attains enlightenment by hearing the Buddha's teachings), which is divided into two parts: first, distinguish ten kinds, and then distinguish two categories. The previous statement 'those who have already entered the Dharma are called the second' refers to the Śrāvakas who have already planted the good roots of the liberation component. 'Pure realm Śrāvaka' refers to the Śrāvakas born in the Pure Land, or it can refer to the Śrāvakas born when the world is flourishing, such as when Maitreya (Maitreya, the future Buddha) appears. 'Dwelling in stingy homes, stingy families, etc.', if according to the Tattvasiddhi Śāstra, it explains its five kinds of stinginess, namely, stinginess of dwelling place, stinginess of family, stinginess of giving, stinginess of praise, and stinginess of Dharma. Here, six kinds of openings are distinguished to make them different. 'Marginal bedding' has three grades, this is the lower grade, so it is called marginal. 'Irreversible two-part grave offenses', the first part is...

【English Translation】 People must attain Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). If there is no nature of Nirvana, then what is the Bodhi (Bodhi, enlightenment) of the liberation component after Nirvana? If it is said that there is no Dharma of Nirvana, then the good deeds of the liberation component will be in vain, and Nirvana cannot be attained. If it is said that someone has encountered the Buddha, Dharma, and Sangha (the Three Jewels), and has already generated good roots in this present life that are conducive to liberation, but it is said that he will not enter Nirvana, this is unreasonable. Since he has already encountered the Three Jewels and is able to generate good roots conducive to liberation, it can be known that in the Ālaya-vijñāna (Ālaya-vijñāna, the eighth consciousness in Buddhist Yogācāra, also known as the storehouse consciousness), there has been a seed from the beginningless past that can produce good roots conducive to liberation. If it is said that although there is a seed that can produce good roots conducive to liberation, it is said that there is no Dharma of entering Nirvana, this is also unreasonable. However, regarding the principles of existence and non-existence, different sutras and treatises have different views. If according to the 'Buddha-nature Treatise', in the part on refuting attachments, those who establish existence and non-existence are taken as the objects to be refuted. The treatise says: The Buddha said to people of the Hinayana (Hinayana, Small Vehicle) that there are sentient beings who do not abide in the Buddha-nature and will never enter Nirvana, thus causing them to doubt this and give rise to disbelief. The following raises questions to challenge this: You believe that there are sentient beings existing in various coarse and subtle realms, then you should also believe that there are sentient beings without Buddha-nature, right? You should also believe that there are sentient beings without roots, right? Why? Because sentient beings have roots and no roots, so there are various coarse and subtle situations. If you do not believe that there are sentient beings without roots, then how can there be coarse and subtle realms? If it is said that there are coarse and subtle realms, but it is not admitted that there are sentient beings with roots and without roots, then I also believe that there are coarse and subtle realms, but I do not admit that there are statements of existence and non-existence. What fault is there in admitting existence and non-existence? If you say that there are no sentient beings without roots, and even widely refute the teachings established by foolish people, this cannot be measured with two kinds of views. The second part distinguishes the differences of Śrāvakas (Śrāvaka, a practitioner who attains enlightenment by hearing the Buddha's teachings), which is divided into two parts: first, distinguish ten kinds, and then distinguish two categories. The previous statement 'those who have already entered the Dharma are called the second' refers to the Śrāvakas who have already planted the good roots of the liberation component. 'Pure realm Śrāvaka' refers to the Śrāvakas born in the Pure Land, or it can refer to the Śrāvakas born when the world is flourishing, such as when Maitreya (Maitreya, the future Buddha) appears. 'Dwelling in stingy homes, stingy families, etc.', if according to the 'Tattvasiddhi Śāstra', it explains its five kinds of stinginess, namely, stinginess of dwelling place, stinginess of family, stinginess of giving, stinginess of praise, and stinginess of Dharma. Here, six kinds of openings are distinguished to make them different. 'Marginal bedding' has three grades, this is the lower grade, so it is called marginal. 'Irreversible two-part grave offenses', the first part is...

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無餘。第二篇是有餘。言僧祇者此云眾也。賢善時者此有兩解。言正像法時名賢善時。一云正法時名賢善時。言悉由未生時者。謂如來初出世時未有破戒破見。后時須提那子初破具戒。阿利吒最初破見說欲不障中道。此中破見名為自完。言或有一類般涅槃后如是多分身壞命終還得善趣等者。諸或有一類最後生。值佛般涅槃后賢善人故多分命終還生善趣。後作惡業少分生惡趣。皆是賢善時人。下明遲速二類。一有勤道而無修力故不入聖道。二有放逸故雖有修力未入聖道。三解月喻經具戒等四法。言四種凈者謂信佛法僧戒也。四解聲聞欲往他家先應除遣三隨煩惱。言由六種相應斷結親友家隨煩惱者。謂往不應數法往為第一。于可愛事下為第二。不以兇暴下為第三。善自守護下為第四。又以隨順遠離心下為第五。猶如山嶽下為第六。又由六相應斷家慳者。一于有情事不染著。二不著利養。三不著恭敬。四于無利不生憂苦。五于不敬不生憂苦。六于自他利養其心平等於己不讚於他不毀。又由六相應斷染心法施者。一不希望他於己凈信。二于出離法如實了知。三引發樂故。四除遣苦故。五聞法修行得勝利故。六令脫苦持法。五解伐地迦經。三藏云人名。伐地迦國人也。從人立經名。景雲。伐地迦者此云語論。此人能語論故從語言

為名。文中有二。初開三章牒以解釋。第二重辨。前中。言云何雜染清凈所依乃至清凈所依者。明凡夫學人隨眠未斷所依止身皆有粗重。此中但取所依止身不取能依。能依染凈為后二門。云何清凈乃至皆得離系者。景雲。此中意辨凡夫雜染學人無漏皆依有漏粗重色身故。清凈中但明二學。第一學者謂真如智以為依止能有所作者。依于證智起后得智。造修諸行進習名學。此據前三學果及在十地。第二學者謂為煩惱皆得離系者。謂為斷諸煩惱證修無分別智。無分別智為第二學。還通學及在十地。新羅玄法師云。第一學者謂菩薩。第二學者是二乘也。自下重辨。先解清凈及與雜染后解依止。前中雲。即此清凈略由五因之所顯示等者五。因並是清凈。此五因中第四心學所斷煩惱。第五慧學所斷煩惱此為雜染。言五順舍所學分別貪愛者。舍戒人名舍所學。舍所學時順於己情分別貪愛此事中也。解依止云。諸聲聞眾略由三相應遍了知一由自性者。謂此人身所有自性由二種相之所顯示。一由有色故顯餘一切身之共相者。與諸有情同有色故名為共相。二由粗重故顯其各別身之自相者。于自五蘊各各別有煩惱粗重不調柔性名身自相。三由不清凈故顯與天身不同分相。天身清凈猶如燈明。二由因緣亦有三種。一一切身共相因緣即四大種各別

【現代漢語翻譯】 現代漢語譯本： 爲了名相。文中分為兩部分。首先，開始的三章用來說明解釋。第二部分，再次辨析。在第一部分中，說到『云何雜染清凈所依』（什麼是雜染和清凈所依賴的），乃至『清凈所依者』（什麼是清凈所依賴的），說明凡夫和學人隨眠（煩惱的潛在狀態）未斷，所依賴的身體都有粗重。這裡只取所依賴的身體，不取能依賴的。能依賴的染和凈在後面的兩門中說明。『云何清凈乃至皆得離系者』（什麼是清凈，乃至都能獲得解脫），景雲說，這裡的意思是辨析凡夫的雜染和學人的無漏，都依賴於有漏的粗重色身。因此，清凈中只說明兩種學。第一種學，是指以真如智為依賴，能夠有所作為的人。依賴於證智（通過實證獲得的智慧）而生起后得智（證智之後獲得的智慧），造作修行各種行為，進修學習名為學。這指的是前三學（戒、定、慧）的果位以及在十地菩薩的階段。第二種學，是指爲了煩惱都能獲得解脫的人。爲了斷除各種煩惱，證修無分別智（沒有分別的智慧）。無分別智是第二種學，也貫通於學習階段以及在十地菩薩的階段。新羅玄法師說，第一種學指的是菩薩，第二種學指的是二乘（聲聞乘和緣覺乘）。 從下面開始再次辨析。先解釋清凈和雜染，后解釋依止。在第一部分中，說到『即此清凈略由五因之所顯示等者』（這清凈略微由五種原因所顯示），這五種原因都是清凈。這五種原因中，第四種是心學所斷的煩惱，第五種是慧學所斷的煩惱，這兩種是雜染。說到『五順舍所學分別貪愛者』（五種順應捨棄所學而分別貪愛的人），捨棄戒律的人名為舍所學。捨棄所學的時候，順應自己的情感而分別貪愛這件事。 解釋依止，說到『諸聲聞眾略由三相應遍了知』（各位聲聞眾略微由三種相應而普遍瞭解），一是由於自性，指的是這個人的身體所有的自性由兩種相貌所顯示。一是由有色的緣故，顯示其餘一切身體的共相，因為與各種有情眾生一樣都有色，所以名為共相。二是由粗重的緣故，顯示其各自身體的自相，在各自的五蘊中，各自別有煩惱粗重不調柔的性質，名為身體的自相。三是由不清凈的緣故，顯示與天人的身體不同的部分相。天人的身體清凈猶如燈的光明。二是由因緣也有三種。一是所有身體的共相因緣，即四大種（地、水、火、風）各自...

【English Translation】 English version: For the sake of names. There are two parts in the text. The first part, beginning with three chapters, is used for explanation. The second part, re-examines. In the first part, it says, 'What is the basis of defilement and purity (Yunhe zaran qingjing suoyi)?', and 'What is the basis of purity (Qingjing suoyi zhe)?', explaining that ordinary people and learners whose latent afflictions (Suimian, the potential state of afflictions) have not been severed, all have coarse and heavy bodies on which they rely. Here, only the body on which they rely is taken, not the one that relies. The defilement and purity of the one that relies are explained in the following two sections. 'What is purity, and how can one attain liberation (Yunhe qingjing naizhi jie de lixi zhe)?', Jingyun says that the meaning here is to distinguish that the defilement of ordinary people and the non-outflow (Wulou, free from defilements) of learners both rely on the coarse and heavy form body with outflows (Youlou, with defilements). Therefore, only two types of learning are explained in purity. The first type of learning refers to those who rely on the wisdom of Suchness (Zhenru zhi) and are able to do something. Relying on the wisdom of realization (Zhengzhi, wisdom obtained through realization) to generate subsequent wisdom (Houde zhi, wisdom obtained after Zhengzhi), creating and practicing various behaviors, and advancing in learning is called learning. This refers to the fruits of the first three learnings (precepts, concentration, and wisdom) and the stages of the Ten Grounds (Shi di) of Bodhisattvas. The second type of learning refers to those who can attain liberation from afflictions. In order to cut off various afflictions, they realize and cultivate non-discriminating wisdom (Wufenbie zhi, wisdom without discrimination). Non-discriminating wisdom is the second type of learning, which also runs through the learning stage and the stages of the Ten Grounds of Bodhisattvas. The Shinra master Xuanfa said that the first type of learning refers to Bodhisattvas, and the second type of learning refers to the Two Vehicles (Er cheng, Shravaka Vehicle and Pratyekabuddha Vehicle). From below, re-examine again. First explain purity and defilement, then explain reliance. In the first part, it says, 'This purity is slightly manifested by five causes (Ji ci qingjing lue you wu yin zhi suo xianshi deng zhe)', these five causes are all purity. Among these five causes, the fourth is the afflictions severed by the learning of the mind, and the fifth is the afflictions severed by the learning of wisdom, these two are defilement. It says, 'Those who abandon learning and discriminate and crave (Wu shun she suo xue fenbie tanai zhe)', those who abandon precepts are called abandoning learning. When abandoning learning, they follow their own emotions and discriminate and crave this matter. Explaining reliance, it says, 'All Shravakas universally understand through three correspondences (Zhu shengwen zhong lue you san xiangying bian liao zhi)', one is due to self-nature, referring to the self-nature of this person's body, which is manifested by two aspects. One is due to the fact that it has form, showing the common aspect of all other bodies, because it has form like all sentient beings, so it is called the common aspect. The second is due to the fact that it is coarse and heavy, showing the self-aspect of each body, in each of the five aggregates (Wu yun), each has separate afflictions, coarse and heavy, and un-harmonious nature, called the self-aspect of the body. The third is due to the fact that it is impure, showing the different aspects from the bodies of the devas. The bodies of the devas are pure like the light of a lamp. The second is that there are also three types of causes and conditions. One is the cause and condition of the common aspect of all bodies, that is, the four great elements (Si da zhong, earth, water, fire, and wind) each...

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自相中人身因緣開二。足前為三。由過患有二。如文。第六重明聞慧地抉擇名映於一切頌文。文中牒頌為問下答。答中初總舉四因以釋顯義。后引經為證。前中景雲。謂若略說觀清凈因故。由智觀察二名本故悟入二空名清凈因。觀自相觀四蘊名及音聲名故。觀雜染因者觀智由迷二種名故整合生死。及為顯示二無我故遍了知人無我等至名映一切者。迷四蘊名于中執我。此四蘊名通有能執。若知唯有四蘊本非是我。能除所執自我境相。了四蘊名映於一切言我境界相。若遍了知法無我等至名映一切者。由隨言說名執有諸法。若知唯有言名隨名執法。畢竟體了言說名映於一切橫計法我。由先執法方始計我。故說法執是所依相。無名映一切。若迷二名起於二執。映二空理亦名名映於一切。今悟二名知二無我。映弊一切二執顛倒。上來釋初句竟。若過四無色蘊下釋第二句無有過名者。若於二種俱不了知已下釋下半頌由此名一法皆隨自在行。泰云。映者奪也。以四蘊名能斷一切四蘊自境界人我。名證人無我理。以無我四蘊名映奪人我相故。言名映一切我文。又釋。眾生多於四蘊中計我。觀但有四蘊不見人我。故以蘊名映奪一切我也。因言說名計一切皆有自性。若觀但有言說名不見有諸法體詮法無我理。言說名映奪法我也。前明四蘊名

【現代漢語翻譯】 現代漢語譯本 自相中人身因緣開為二部分。足前部分分為三部分。由於過患，分為兩種情況，如原文所述。第六重說明聞慧地抉擇名為『映於一切』的頌文。文中先引用頌文作為提問，然後進行解答。解答中，首先總括四種原因來解釋顯義，然後引用經文作為證明。在前面的解釋中，景雲說：『如果簡略地說，觀察清凈的原因，是因為通過智慧觀察兩種名稱的根本，從而悟入二空，這稱為清凈因。』觀察自相，觀察四蘊（色、受、想、行）的名稱以及聲音的名稱。觀察雜染的原因，是因為觀察智慧由於迷惑兩種名稱而整合生死。以及爲了顯示二無我，普遍了知人無我等至，稱為『映一切』。迷惑四蘊的名稱，在其中執著於我。這四蘊的名稱普遍具有能執著的作用。如果知道只有四蘊，其根本不是我，就能去除所執著的自我境界相。瞭解四蘊的名稱，就能照見一切言說『我』的境界相。如果普遍了知法無我等至，稱為『映一切』，是因為隨著言說名稱而執著于諸法。如果知道只有言說名稱，隨著名稱而執著於法，最終體悟到言說名稱照見一切橫計的法我。因為先執著於法，然後才開始計較我，所以說法執是所依賴的相。無名照見一切。如果迷惑兩種名稱，就會產生兩種執著。照見二空之理也稱為名稱照見一切。現在領悟兩種名稱，知道二無我，照見破除一切兩種執著的顛倒。以上是第一句的解釋。『若過四無色蘊』以下解釋第二句『無有過名者』。『若於二種俱不了知』以下解釋下半頌『由此名一法皆隨自在行』。泰說：『映』是奪取的意思。因為四蘊的名稱能夠斷除一切四蘊自身境界的人我，名稱證明人無我的道理。因為無我的四蘊名稱照見破除人我相的緣故。說『名稱照見一切我』。又解釋說，眾生大多在四蘊中計較我，觀察只有四蘊，不見人我，所以用蘊的名稱照見破除一切我。因為言說名稱而計較一切都具有自性，如果觀察只有言說名稱，不見有諸法的本體，詮釋法無我的道理。言說名稱照見破除法我。前面說明四蘊的名稱

【English Translation】 English version The causes and conditions of the human body in self-appearance are divided into two parts. The part before the feet is divided into three parts. Due to faults, there are two situations, as mentioned in the original text. The sixth layer explains the verse of the Wisdom of Hearing and Thinking, which is called 'Reflecting on Everything'. In the text, the verse is first quoted as a question, and then answered. In the answer, the four causes are first summarized to explain the obvious meaning, and then the scriptures are quoted as proof. In the previous explanation, Jingyun said: 'If we briefly say that the reason for observing purity is because we understand the root of the two names through wisdom, and thus realize the two emptinesses, which is called the cause of purity.' Observe the self-appearance, observe the names of the four aggregates (form, feeling, thought, volition), and the names of sounds. Observing the cause of defilement is because observing wisdom is confused by the two names and integrates into birth and death. And in order to show the two non-selves, universally knowing the Samadhi of non-self, is called 'Reflecting on Everything'. Confused by the names of the four aggregates, clinging to the self in them. The names of these four aggregates universally have the function of clinging. If you know that there are only four aggregates, and their root is not the self, you can remove the realm of the self that you are clinging to. Understanding the names of the four aggregates can illuminate the realm of all speech 'I'. If you universally know the Samadhi of Dharma non-self, it is called 'Reflecting on Everything', because you cling to all dharmas according to the names of speech. If you know that there are only names of speech, and you cling to the Dharma according to the names, you will eventually realize that the names of speech illuminate all the Dharma selves that are counted horizontally. Because you first cling to the Dharma, and then you begin to calculate the self, so the Dharma clinging is the dependent aspect. No name reflects everything. If you are confused by the two names, you will generate two attachments. Reflecting on the principle of the two emptinesses is also called the name reflecting on everything. Now understand the two names, know the two non-selves, and reflect on breaking all the inversions of the two attachments. The above is the explanation of the first sentence. 'If you pass the four formless aggregates', the following explains the second sentence 'There is no name for passing'. 'If you do not understand the two kinds', the following explains the second half of the verse 'Therefore, one Dharma follows freely'. Tai said: 'Reflecting' means taking away. Because the names of the four aggregates can cut off the self of the four aggregates in their own realm, the name proves the principle of non-self. Because the names of the four aggregates of non-self reflect and break the appearance of the self. It is said that 'the name reflects on all selves'. It is also explained that most sentient beings calculate the self in the four aggregates, observe only the four aggregates, and do not see the self, so they use the names of the aggregates to reflect and break all selves. Because of the names of speech, they calculate that everything has its own nature. If you observe only the names of speech, you do not see the body of all dharmas, and you interpret the principle of Dharma non-self. The names of speech reflect and break the Dharma self. The previous explanation of the names of the four aggregates

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映人我。二名既殊映屬亦別。下引經證。執法自性故執我性而轉者。由迷言名執法自性。方迷四蘊執我性而轉。覺此故覺彼者。覺法無性覺彼我無。由覺故還滅者。覺二我無還滅二見。第七解四諦。先總標舉。指前已說。謂入真如觀斷煩惱時先緣四諦為凈或方便故說所緣。如聲聞地說。下別分別四種四聖諦。于中分三。初總辨諦相。次別辨四諦后諸門料簡。初文。意說若不顛倒是諦相者。外道諦見並是顛倒。云何諦攝此是一貴。若不攝者彼諸倒見應非苦因。答行解雖倒然體是依他。有酬有感故苦集諦攝。就別辨中即為四段。初解苦諦中。言由二相故顯無常義等者。景雲。一依大乘明遍計所執體常無有名為無常。二諸行滅壞義名為無常。大乘具有二義。小乘唯有後一無常之義。玄雲。一非有義者此是大乘所說無常。如中邊分別論說。無初無常。二滅壞義。是小乘所說無常。二相顯苦者。一由遍知計所執于非有中執有人法。故有習氣粗重在諸行中不得自在顯示行苦。二由三受所隨生八種苦相轉義。空無我義者由染依他苦果自性。遠離遍計所執定性人法名顯空義。大乘顯二無我。小乘顯人無我。然此空無我義。若依薩婆多但說人空人無我。若成實論具說人法二空及二無我。言無常教無始教。景雲。顯果從因生故是無常。顯因

【現代漢語翻譯】 現代漢語譯本： 照映於我。二者名稱既然不同，照映的屬性也各不相同。下面引用經文來證明。因為執著於法的自性，所以執著於我的自性而流轉。由於迷惑于言語名相，執著於法的自性，才迷惑於四蘊，執著於我的自性而流轉。覺悟了這一點，也就覺悟了那一點。覺悟了法沒有自性，也就覺悟了我和我所沒有自性。由於覺悟的緣故而還滅。覺悟了二種我沒有，也就還滅了二種見解。第七部分解釋四諦。首先總的標明舉出。指前面已經說過的。就是在進入真如觀，斷除煩惱的時候，先緣於四諦作為清凈或者方便，所以說所緣。就像聲聞地所說的那樣。下面分別辨析四種四聖諦。其中分為三部分。首先總的辨別諦的體相。其次分別辨析四諦，最後用各種門類來簡別。首先解釋諦相的文。意思是說，如果不顛倒的就是諦的體相，那麼外道的諦見都是顛倒的。怎麼能被攝入諦中呢？這是一種極端的觀點。如果不被攝入，那麼那些顛倒的見解就不應該是苦的原因。回答說，行為和理解雖然顛倒，但其本體是依他起的，有酬報有感應，所以被苦集諦所攝。就分別辨析來說，分為四個部分。首先解釋苦諦。說到由於兩種體相的緣故而顯示無常的意義等等。景法師說，一是依據大乘，說明遍計所執的體性恒常沒有，這叫做無常。二是諸行滅壞的意義叫做無常。大乘具有兩種意義，小乘只有后一種無常的意義。玄法師說，一是非有的意義，這是大乘所說的無常，如《中邊分別論》所說，沒有初始的無常。二是滅壞的意義，這是小乘所說的無常。兩種體相顯示苦，一是由於普遍認知遍計所執，在非有中執著有人法，所以有習氣粗重，在諸行中不得自在，顯示行苦。二是由三受所隨生八種苦相的流轉意義。空無我的意義，由於染污的依他起苦果自性，遠離遍計所執的定性人法，叫做顯示空義。大乘顯示二種無我，小乘顯示人無我。然而這空無我的意義，如果依據薩婆多部，只說人空人無我。如果依據成實論，就具說人法二空以及二種無我。說到無常教和無始教。景法師說，顯示果是從因產生的，所以是無常。顯示因

【English Translation】 English version: Reflects on 'I'. Since the two names are different, the attributes of reflection are also different. The following quotes scriptures to prove it. Because of attachment to the self-nature of the Dharma, one clings to the self-nature of 'I' and transmigrates. Due to delusion about verbal designations, clinging to the self-nature of the Dharma, one is deluded by the four aggregates, clinging to the self-nature of 'I' and transmigrating. Awakening to this, one also awakens to that. Awakening that the Dharma has no self-nature, one also awakens that 'I' and 'mine' have no self-nature. Because of awakening, there is cessation. Awakening that the two 'I's do not exist, the two views are extinguished. The seventh part explains the Four Noble Truths. First, it generally states and raises them. It refers to what has already been said. That is, when entering the contemplation of Suchness (真如, Zhenru), and cutting off afflictions, one first contemplates the Four Noble Truths as purity or as a means, so it speaks of the object of contemplation. Just as the Sravaka-bhumi (聲聞地) says. The following separately analyzes the four kinds of Four Noble Truths. Among them, it is divided into three parts. First, it generally distinguishes the characteristics of the Truths. Second, it separately analyzes the Four Noble Truths, and finally, it distinguishes them using various categories. First, the text explaining the characteristics of the Truths. It means that if what is not inverted is the characteristic of the Truth, then the views of the Truths of the non-Buddhist paths are all inverted. How can they be included in the Truth? This is an extreme view. If they are not included, then those inverted views should not be the cause of suffering. The answer is that although the actions and understanding are inverted, their essence is dependently originated, there is reward and response, so they are included in the Truth of Suffering and the Truth of the Accumulation of Suffering. In terms of separate analysis, it is divided into four parts. First, explaining the Truth of Suffering. It says that due to the two characteristics, the meaning of impermanence is revealed, etc. Master Jing (景) said, one is based on the Mahayana (大乘) , explaining that the nature of the completely conceptualized (遍計所執, Bianji Suozhi) is constant and non-existent, which is called impermanence. Second, the meaning of the destruction of all phenomena is called impermanence. Mahayana has both meanings, while the Hinayana (小乘) only has the latter meaning of impermanence. Master Xuan (玄) said, one is the meaning of non-existence, which is the impermanence spoken of by Mahayana, as the Madhyantavibhaga-karika (中邊分別論) says, there is no initial impermanence. Second, the meaning of destruction is the impermanence spoken of by Hinayana. The two characteristics reveal suffering, one is due to the universal cognition of the completely conceptualized, clinging to the existence of persons and dharmas in the non-existent, so there is the heaviness of habit, unable to be free in all phenomena, revealing the suffering of conditioned existence. Second, it is the meaning of the transformation of the eight aspects of suffering arising from the three feelings. The meaning of emptiness and no-self, due to the defiled dependently originated nature of the suffering result, being far from the completely conceptualized fixed nature of persons and dharmas, is called revealing the meaning of emptiness. Mahayana reveals the two kinds of no-self, while Hinayana reveals the no-self of persons. However, this meaning of emptiness and no-self, if based on the Sarvastivada (薩婆多), only speaks of the emptiness of persons and the no-self of persons. If based on the Tattvasiddhi Shastra (成實論), it fully speaks of the emptiness of persons and dharmas and the two kinds of no-self. Speaking of the teaching of impermanence and the teaching of beginninglessness. Master Jing said, it shows that the result arises from the cause, so it is impermanence. It shows the cause

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在果前法爾本有。名無教。泰云。詮唸唸生滅事名無常教。詮無始常相續事名無始教。有釋說有為法名無常教。說無為法名無始教。言一由攝受者謂無常行帶于粗重。或於行苦故無常即苦。言一離苦諸行我不可得故者反顯。若順釋八苦諸行性是無我。五展轉相依故者不為能獨住。苦即無我也。言有無常非苦謂道諦等者。道非苦受故非苦苦。道非愛別離變壞。亦非求不得境變壞。又變壞有二。一樂受變壞生苦。二愛壞生苦。道非愛壞生苦故非壞苦。此文即證緣生苦名為壞苦。其若依成實一道諦無常是苦諦。若依薩婆多。道諦生順聖人意故非苦也。集具四道三滅二者。此文即證苦集同體。以皆具有苦等一四義故。言損惱性故者是苦苦也。苦所揉故者是行苦也。次解集諦。先對苦門取惑業為集諦。后釋經中愛為集諦。前中有二問答。初中若依薩婆多苦集一物因果為二。若依成實業煩惱為集諦。果報五蘊為苦諦。故苦集別體。今大乘義有同有別。其羅漢身善無記法。雖斷煩惱種子而有習氣粗重。故亦名苦。第二問答中據解脫決分善根為論。問前第五十一文對法顯揚說。解脫抉擇是道諦。今云是集如何會通。答泰云。由此等文故知。大乘義三諦同體。能感可愛果義邊是集諦。粗重所隨義邊是苦諦。能引出無漏聖道邊是道諦。僧玄

【現代漢語翻譯】 現代漢語譯本：在果之前，有法爾本（Dharma-mulaka，法的根本）存在，名為無教（Anusasana，教誡）。泰法師說：『詮釋唸唸生滅之事，名為無常教（Anitya-anusasana，無常的教誡）；詮釋無始以來常相續之事，名為無始教（Anadi-anusasana，無始的教誡）。』 有的解釋說，有為法（conditioned dharma）名為無常教，說無為法（unconditioned dharma）名為無始教。說『一由攝受者謂無常行帶于粗重』，是因為無常之行帶有粗重，或者因為行苦（duhkha，苦）的緣故，所以無常即是苦。說『一離苦諸行我不可得故』，是反過來顯示，如果順著解釋八苦（eight sufferings），諸行的本性就是無我（Anatman，非我）。『五展轉相依故者不為能獨住』，是因為互相依賴，所以不能獨自存在，苦即是無我。說『言有無常非苦謂道諦等者』，是因為道諦（Magga-sacca，道之真諦）不是苦受，所以不是苦苦（duhkha-duhkha，苦的苦）。道諦不是愛別離（priya-vippayoga，與所愛分離）的變壞，也不是求不得（apriya-sampayoga，與不愛結合）的境變壞。而且變壞有兩種：一是樂受（sukha-vedana，樂的感受）變壞而生苦，二是愛壞而生苦。道諦不是愛壞而生苦，所以不是壞苦（viparinama-duhkha，變壞的苦）。這段文字就證明了緣生之苦名為壞苦。如果依照《成實論》（Satyasiddhi-sastra），一道諦的無常就是苦諦（Duhkha-sacca，苦之真諦）。如果依照薩婆多部（Sarvastivada），道諦生起順應聖人的意願，所以不是苦。集具四道三滅二者，這段文字就證明了苦集（Duhkha-samudaya，苦之集起）同體，因為都具有苦等四種意義。說『損惱性故者』，是苦苦。『苦所揉故者』，是行苦。接下來解釋集諦（Samudaya-sacca，集之真諦）。先是對苦門取惑業為集諦，后解釋經中愛為集諦。前面中有兩個問答。最初的問答中，如果依照薩婆多部，苦集是一物，因果是二。如果依照《成實論》，業煩惱（karma-klesha，業和煩惱）是集諦，果報五蘊（panca-skandha，五蘊）是苦諦，所以苦集是不同的本體。現在大乘（Mahayana）的意義有同有別。羅漢（Arhat）的身是善無記法（kusala-avyakrta-dharma，善的非記別法），雖然斷除了煩惱的種子，但還有習氣粗重，所以也名為苦。第二個問答中，根據解脫決分善根（vimukti-niscaya-kusala-mula，解脫決定的善根）來討論。問：前面第五十一文中，《對法顯揚》（Abhidharma-samuccaya）說，解脫抉擇是道諦，現在說是集諦，如何會通？答：泰法師說，由此等文可知，大乘的意義是三諦（tri-satya，三諦）同體，能感可愛果的意義方面是集諦，粗重所隨的意義方面是苦諦，能引出無漏聖道的方面是道諦。僧玄（Sanghyun）。

【English Translation】 English version: Before the result, there exists Dharma-mulaka (the root of Dharma), named Anusasana (instruction). Master Tai said: 'Explaining the events of momentary arising and ceasing is called Anitya-anusasana (the instruction of impermanence); explaining the continuous events from beginningless time is called Anadi-anusasana (the instruction of beginninglessness).' Some explanations say that conditioned dharma (Samskrta-dharma) is called Anitya-anusasana, and unconditioned dharma (Asamskrta-dharma) is called Anadi-anusasana. Saying 'One is due to the receiver, meaning impermanent actions carry grossness,' is because impermanent actions carry grossness, or because of the suffering of action (duhkha), so impermanence is suffering. Saying 'One is because I cannot obtain actions apart from suffering,' is a reverse indication that if one explains the eight sufferings, the nature of all actions is non-self (Anatman). 'The five mutually dependent ones cannot exist alone,' is because they are mutually dependent, so they cannot exist alone, and suffering is non-self. Saying 'There is impermanence that is not suffering, such as the Path Truth,' is because the Path Truth (Magga-sacca) is not the feeling of suffering, so it is not the suffering of suffering (duhkha-duhkha). The Path Truth is not the separation from loved ones (priya-vippayoga), nor the deterioration of not getting what one wants (apriya-sampayoga). Moreover, there are two kinds of deterioration: one is the deterioration of pleasant feelings (sukha-vedana) that produces suffering, and the other is the deterioration of love that produces suffering. The Path Truth is not the deterioration of love that produces suffering, so it is not the suffering of deterioration (viparinama-duhkha). This passage proves that the suffering of dependent origination is called the suffering of deterioration. If according to the Satyasiddhi-sastra, the impermanence of the one Path Truth is the Truth of Suffering (Duhkha-sacca). If according to Sarvastivada, the arising of the Path Truth accords with the wishes of the sages, so it is not suffering. The collection possesses the four paths, three cessations, and two others. This passage proves that the origination of suffering (Duhkha-samudaya) is of the same substance as suffering, because they both possess the four meanings of suffering, etc. Saying 'Because of the nature of harm,' is the suffering of suffering. 'Because of being kneaded by suffering,' is the suffering of action. Next, explain the Truth of Origination (Samudaya-sacca). First, take delusion and karma as the Truth of Origination in relation to the gate of suffering, and then explain love as the Truth of Origination in the sutra. There are two questions and answers in the former. In the initial question and answer, if according to Sarvastivada, suffering and origination are one thing, and cause and effect are two. If according to the Satyasiddhi-sastra, karma and afflictions (karma-klesha) are the Truth of Origination, and the five aggregates of karmic retribution (panca-skandha) are the Truth of Suffering, so suffering and origination are different entities. Now, the meaning of Mahayana has similarities and differences. The body of an Arhat is a wholesome non-specified dharma (kusala-avyakrta-dharma), and although the seeds of afflictions have been cut off, there are still habitual tendencies and grossness, so it is also called suffering. In the second question and answer, the discussion is based on the roots of goodness that determine liberation (vimukti-niscaya-kusala-mula). Question: In the previous fifty-first text, the Abhidharma-samuccaya says that the determination of liberation is the Path Truth, but now it is said to be the Truth of Origination, how can this be reconciled? Answer: Master Tai said that from these texts, it can be known that the meaning of Mahayana is that the three truths (tri-satya) are of the same substance, the aspect of being able to induce a lovable result is the Truth of Origination, the aspect of being accompanied by grossness is the Truth of Suffering, and the aspect of being able to lead to the unconditioned noble path is the Path Truth. Sanghyun.

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師云。三藏不許前義決。更作釋言。解脫釋各有二種。一者無始本有漏種子。在二言相位故。假名為二善相根。二者加行智行智所攝有漏二種善根。今雲集諦。據有漏說。余處云道諦。約無漏說。故不相違。下釋經中愛為集諦。中初問次答。答中初總舉四因標愛為集。一愛支取故中攝諸惑故也。二助無明支諸業故。后當釋下次別釋但解后二。言遍諸事者乃至亦爾者。如一愛遂三種故類愛。緣一切法名遍諸事。故言當知亦爾。言謂于上解脫希求欲證者。此是善法欲名為愛故。是愛而非後有愛。言或成就色界系非欲界系謂生色界者。若依薩婆多身生上界。亦成就四禪欲界化心相應愛。然今大乘四禪欲界化心是四禪系非欲界系。是故身生色界不成欲界不成欲界受。此約現自在兩成熟而作是說。若約種子成熟亦有成義。若爾九種命終時云何身在上界。起欲界煩惱相應受耶。解云。從多為論故言不成熟。亦可此中但約自在成熟說。故言不成熟。言又生欲色界所作已辦住出世道及滅定者。初果已上名為所作已辦。此聖人入無漏觀時及入滅心定時。欲色界系受非現行成熟。及在成熟故不成。問若身生欲色界聖人入無漏觀。及入滅定時有欲色界阿賴耶識相應受現行。如何說俱不成熟耶。解云。此中且約六識受而作是說。言普能發起十五

【現代漢語翻譯】 現代漢語譯本 師父說，三藏（Tripitaka）不允許用之前的解釋來決定。進一步解釋說，解脫的解釋有兩種。第一種是無始以來就有的有漏種子（seeds of defilement），存在於二言相位（the duality of subject and object）中，所以假名為二善相根（two roots of good）。第二種是加行智（wisdom of practice）和智行智（wisdom of conduct）所包含的有漏的兩種善根。現在說集諦（Samudaya Satya, the truth of the origin of suffering），是根據有漏來說的。其他地方說道諦（Marga Satya, the truth of the path），是根據無漏來說的，所以不矛盾。下面解釋經文中愛為集諦。中間先問后答。回答中先總舉四種原因，標明愛是集。一是愛支取（clinging）的緣故，包含各種迷惑。二是幫助無明支（ignorance）的各種業。後面會解釋。下面分別解釋，但只解釋后兩種。說『遍諸事』乃至『亦爾』，如一種愛產生三種，所以是類愛。緣於一切法，名為『遍諸事』。所以說『當知亦爾』。說『謂于上解脫希求欲證者』，這是善法欲，名為愛，是愛而不是後有愛（love that leads to future existence）。說『或成就係非欲界系謂生』，如果依據薩婆多（Sarvastivada），身體生在上界，也成就四禪欲界化心相應的愛。然而現在大乘認為四禪欲界化心是四禪系，不是欲界系。所以身體生在上界，不成就欲界，不成就欲界受。這是根據現自在（present autonomy）和兩成熟（two kinds of maturity）而說的。如果根據種子成熟，也有成就的意義。如果這樣，九種命終時，為什麼身體在上界，卻生起欲界煩惱相應的受呢？解釋說，從多數情況來說，所以說不成熟。也可以說這裡只是根據自在成熟來說的，所以說不成熟。說『又生欲所作已辦住出世道及滅定者』，初果（Sotapanna）以上名為所作已辦。這些聖人進入無漏觀（anāsrava-darsana）時，以及進入滅心定（nirodha-samāpatti）時，欲系受（desire-realm feeling）不是現行成熟，以及在成熟，所以不成就。問：如果身體生在欲界，聖人進入無漏觀，以及進入滅定時，有欲界阿賴耶識（ālaya-vijñāna）相應的受現行，如何說都不成熟呢？解釋說，這裡只是根據六識受（six consciousnesses' feeling）而說的。說『普能發起十五』

【English Translation】 English version The master said, the Tripitaka (Three Baskets) does not allow the previous interpretation to be decisive. Further explaining, there are two kinds of explanations for liberation. The first is the beginningless, inherent seeds of defilement (leaky seeds), existing in the duality of subject and object (two-word phase), so they are provisionally called the two roots of good (two good phase roots). The second is the two kinds of wholesome roots of defilement contained in the wisdom of practice (application of wisdom) and the wisdom of conduct (wisdom of conduct). Now, when we talk about the Samudaya Satya (Truth of Origin of Suffering), it is based on defilement. Elsewhere, when we talk about the Marga Satya (Truth of the Path), it is based on non-defilement, so there is no contradiction. Below, the sutra explains that love is the Samudaya Satya. In the middle, first a question and then an answer. In the answer, first, four reasons are given to indicate that love is the origin. First, because love clings (attachment), it contains all kinds of delusions. Second, it helps the ignorance branch (ignorance) of various karma. This will be explained later. Below, they are explained separately, but only the latter two are explained. Saying 'pervades all things' and even 'also', like one love produces three kinds, so it is class love. Being related to all dharmas is called 'pervades all things'. So it says 'should also know'. Saying 'referring to those who seek to attain liberation above', this is the desire for good dharmas, called love, which is love and not love that leads to future existence (love of future existence). Saying 'or achieve the system not the desire realm system called life', if according to Sarvastivada (Sarvastivada), the body is born in the upper realm, it also achieves the love corresponding to the four dhyanas (four meditations) desire realm transformation mind. However, now Mahayana believes that the four dhyanas desire realm transformation mind is the four dhyanas system, not the desire realm system. Therefore, the body is born in the upper realm, does not achieve the desire realm, and does not achieve the desire realm feeling. This is based on present autonomy (present autonomy) and two kinds of maturity (two kinds of maturity). If based on seed maturity, there is also a meaning of achievement. If so, when the nine kinds of life end, why does the body in the upper realm give rise to feelings corresponding to desire realm afflictions? The explanation is that, from the majority of cases, it is said to be immature. It can also be said that here it is only based on autonomous maturity, so it is said to be immature. Saying 'also born desire what has been done live in the world and destroy the fixed person', the first fruit (Sotapanna) or above is called what has been done. When these saints enter the non-defiled view (anāsrava-darsana), and when they enter the extinction concentration (nirodha-samāpatti), the desire-realm feeling (desire-realm feeling) is not currently mature, and is in maturity, so it is not achieved. Question: If the body is born in the desire realm, and the saint enters the non-defiled view, and enters the extinction concentration, there is a feeling corresponding to the desire realm alaya consciousness (ālaya-vijñāna) currently active, how can it be said that it is not mature? The explanation is that here it is only based on the feeling of the six consciousnesses (six consciousnesses' feeling). Saying 'can generally initiate fifteen'

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無義者。若依小乘藏論十用。正理十六並如彼中。十五文相可解。

第六十八卷

次解滅諦。滅諦有三種。謂擇滅。非擇滅。無常滅。滅諦但是擇滅所攝。文中初頗設問答。后明滅諦遠離四過。前中言煩惱滅故得有餘依滅諦依滅故得無餘依滅諦者。若薩婆多義但以煩惱滅為滅諦。為有餘無餘二種涅槃體。正量部摩訶僧祇部亦同薩婆多。彼云。無漏智斷煩惱。不斷果報果報之滅是非擇滅。若依經部師云。由無漏道力故未來惑苦不生。惑苦不生皆是擇滅。是故煩惱滅是有解涅槃。力果報滅是無餘涅槃。今大乘中雖后說惑苦滅名為擇滅。然斷煩惱所得涅槃以真如為體。故與經部所說少異。下明滅諦遠離四過。滅盡與行不定有異。增其定異名增益過。即異執散動翻此執一。應名損減。以彼執滅與行同一自相。故名自相耶分別過。即一執動。亦有異亦無異者是相雜亂過者是相違過也。俱非是損減過者舊名戲論謗。今云損減過者。以執諸行與滅非異非不異不存法體故名損減。下解道諦有其三段。初明見道次修道。后無學道。初中有三。初熟蘊廢立由為學三學者但說八支。次釋經中束彼八正為三蘊所以。言正語正業戒為根本戒為所依方能受用一切正法者。依正語正業戒為根本便能發定。因定得慧及餘一切功德。言又於是

【現代漢語翻譯】 現代漢語譯本： 無義者：如果按照小乘藏論的十種作用，以及正理十六的說法，都與小乘藏論相同。其中十五種文句的表述是可以理解的。 第六十八卷 接下來解釋滅諦（Nirvana Satya，四聖諦之一，指煩惱止息的真理）。滅諦有三種，即擇滅（Pratisankhya-nirodha，通過智慧選擇而達到的滅）、非擇滅（Apratisankhya-nirodha，不通過智慧選擇自然達到的滅）和無常滅（Anitya-nirodha，諸行無常的滅）。滅諦主要屬於擇滅所攝。文中先提出一些問答，然後說明滅諦遠離四種過失。前面提到，煩惱滅盡所以得到有餘依滅諦（Sa-upadhishesha-nirvana，還有殘餘五蘊的涅槃），依滅盡而得到無餘依滅諦（Nirupadhishesha-nirvana，沒有殘餘五蘊的涅槃）。如果按照薩婆多部（Sarvastivada，一切有部）的觀點，僅僅以煩惱滅盡作為滅諦，認為有有餘和無餘兩種涅槃的體性。正量部（Sautrantika，經量部）和摩訶僧祇部（Mahasanghika，大眾部）也與薩婆多部相同。他們認為，無漏智慧斷除煩惱，但不斷除果報，果報的滅是非擇滅。如果按照經部師（Sautrantika，經部）的說法，由於無漏道的力量，未來惑和苦不再產生，惑和苦的不產生都是擇滅。因此，煩惱滅盡是有解涅槃（Sa-upadhishesha-nirvana，有餘涅槃），業力果報的滅是無餘涅槃（Nirupadhishesha-nirvana，無餘涅槃）。現在大乘（Mahayana）中，雖然之後說惑和苦的滅稱為擇滅，但斷除煩惱所得到的涅槃以真如（Tathata，事物的真實如是的狀態）為體性，所以與經部所說的略有不同。下面說明滅諦遠離四種過失。滅盡與諸行（Samskara，一切有為法）不定，如果認為滅盡與諸行有差異，增加了這種差異，就叫做增益過（Atropavada，增益的過失）。如果認為滅盡與諸行是異，執著于散動，推翻執著於一，應該叫做損減（Apavada，損減的過失）。因為他們認為滅盡與諸行具有同一自相，所以叫做自相耶分別過。如果認為滅盡與諸行既一又異，就是相雜亂過（Anyonyasrayata，互相依賴的過失），也就是相違過。如果認為滅盡與諸行非異非不異，就是損減過，舊時稱為戲論謗，現在稱為損減過，因為執著諸行與滅非異非不異，不儲存法體，所以叫做損減。下面解釋道諦（Marga Satya，四聖諦之一，通往滅苦的道路），分為三個部分。首先說明見道（Darshana-marga，初次證悟真理的道），其次是修道（Bhavana-marga，通過修行培養智慧的道），最後是無學道（Asaiksa-marga，不再需要學習的道）。最初的見道中有三個方面。首先是成熟蘊（Skandha，五蘊，構成個體存在的要素），廢立由為學三學者，但說八支（Astangika-marga，八正道）。其次解釋經中將八正道歸納為三蘊（Triskandha，戒蘊、定蘊、慧蘊）的原因。正語（Samyag-vac，正語）、正業（Samyak-karmanta，正業）和戒（Sila，戒）是根本，以戒為所依，才能受用一切正法。依靠正語、正業和戒為根本，才能發起定（Samadhi，禪定）。因為禪定而得到慧（Prajna，智慧）以及其他一切功德。又在這些方面

【English Translation】 English version: 'Avyartha': If according to the ten uses in the Shravakayana Abhidharma treatises, and the sixteen 'Right Principles,' they are the same as those in the Shravakayana Abhidharma. Fifteen of the textual expressions are understandable. Volume 68 Next, explain the Nirodha Satya (Truth of Cessation, one of the Four Noble Truths, referring to the truth of the cessation of suffering). There are three types of Nirodha Satya: Pratisankhya-nirodha (cessation through wisdom), Apratisankhya-nirodha (cessation without wisdom), and Anitya-nirodha (cessation due to impermanence). Nirodha Satya mainly belongs to Pratisankhya-nirodha. The text first poses some questions and answers, and then explains that Nirodha Satya is free from four faults. Earlier, it was mentioned that the cessation of afflictions leads to Sa-upadhishesha-nirvana (Nirvana with remainder, Nirvana with the remaining five skandhas), and relying on cessation leads to Nirupadhishesha-nirvana (Nirvana without remainder, Nirvana without the remaining five skandhas). According to the Sarvastivada (the 'All Exists' school), only the cessation of afflictions is considered Nirodha Satya, believing that there are two natures of Nirvana, with and without remainder. The Sautrantika (the 'Sutra school') and the Mahasanghika (the 'Great Assembly' school) also agree with the Sarvastivada. They believe that non-outflow wisdom cuts off afflictions but does not cut off karmic retribution, and the cessation of karmic retribution is Apratisankhya-nirodha. According to the Sautrantika masters, due to the power of the non-outflow path, future delusions and suffering will not arise, and the non-arising of delusions and suffering is Pratisankhya-nirodha. Therefore, the cessation of afflictions is Sa-upadhishesha-nirvana (Nirvana with remainder), and the cessation of karmic retribution is Nirupadhishesha-nirvana (Nirvana without remainder). Now, in Mahayana, although the cessation of delusions and suffering is later called Pratisankhya-nirodha, the Nirvana obtained by cutting off afflictions has Tathata (the true suchness of things) as its nature, so it is slightly different from what the Sautrantikas say. Below, it is explained that Nirodha Satya is free from four faults. Cessation is not fixed with Samskara (conditioned phenomena, all conditioned things). If it is thought that cessation is different from Samskara, and this difference is increased, it is called Atropavada (the fault of exaggeration). If it is thought that cessation is different from Samskara, clinging to dispersion and overturning the clinging to oneness, it should be called Apavada (the fault of detraction). Because they believe that cessation and Samskara have the same self-nature, it is called the fault of distinguishing self-nature. If it is thought that cessation and Samskara are both one and different, it is the fault of mutual confusion, which is also the fault of contradiction. If it is thought that cessation and Samskara are neither different nor not different, it is the fault of detraction, formerly called frivolous slander, now called the fault of detraction, because clinging to Samskara and cessation as neither different nor not different does not preserve the nature of the Dharma, so it is called detraction. Below, the Marga Satya (Truth of the Path, one of the Four Noble Truths, the path to the cessation of suffering) is explained in three parts. First, the Darshana-marga (Path of Seeing, the path of initial realization of truth) is explained, then the Bhavana-marga (Path of Cultivation, the path of cultivating wisdom through practice), and finally the Asaiksa-marga (Path of No More Learning, the path where no more learning is needed). There are three aspects in the initial Darshana-marga. First, the maturing Skandha (aggregates, the elements that constitute individual existence), the establishment and abolition are due to the three learners, but only the eight limbs (Astangika-marga, the Eightfold Path) are mentioned. Next, the reason why the Sutras summarize the Eightfold Path into the three Skandhas (Triskandha, the aggregates of morality, concentration, and wisdom) is explained. Right Speech (Samyag-vac), Right Action (Samyak-karmanta), and Sila (morality) are the foundation, and only by relying on morality can all the right Dharmas be used. Relying on Right Speech, Right Action, and morality as the foundation can lead to Samadhi (meditative concentration). Because of meditative concentration, Prajna (wisdom) and all other merits are obtained. Also, in these aspects

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處世尊說為增上清凈意現行性者。引說證成正語業命。不同小論別有無漏身語業體。但就現起意思離邪語等。故言清凈意現行等。言依止貪等起犯戒思者。若依小論依瞋癡所起身語名邪語業。若依貪起身語名為邪命。今依大乘說。若依貪瞋癡起犯戒思名邪語業。若依矯詐等起邪追求衣食等思名為邪命。若離前三邪應知。即是正語業命意現行性。言通達諸法真義是初業者。此是正見業。為他宣說等是第二業者。是正思惟業。此據散心尋說言教。若在漏無漏定無此業也。為斷余結法隨法行是第三業者。為斷所餘修所斷故。發勤精進是精進業。問正思惟是尋是假法。用慧及意思為體。與正見何異。解云。正思惟正見但就別境數建立。即就一慧對治邪見及邪思惟。義立於二。亦可就慧立正見就思立正思惟。所依有異能依亦異。問若就思數立正思惟。正語業命亦就思立。云何一思於一念間立四道。解云。現行意思離四邪道支立四正道支。亦有何過。言於四念住系攝其心者。舊行經論四念住唯慧為性。今時通取念慧為性。文中偏說念體為定所依。言謂各別至能斷諸蓋者。貪蓋取凈即以不凈觀治。瞋蓋以違害為性。以慈悲觀為治等。下明正見差別有十一種。于中初明十一正見配屬四諦。次舉經中次第為問答。三舉十一正見攝三解脫門

【現代漢語翻譯】 現代漢語譯本 世尊說，增上清凈意現行性（指由更強的清凈意所主導的行為）是指引和證明正語業（正確的言語行為）和正命（正確的謀生方式）。這與小乘論典不同，小乘論典認為存在獨立的無漏身語業（無煩惱的身語行為）實體。這裡只是說，在行為意圖上遠離邪語等，所以說是『清凈意現行』等。 說到『依止貪等起犯戒思』，如果按照小乘論典，由嗔（憎恨）、癡（愚昧）所引發的身語行為被稱為邪語業；如果由貪（貪婪）所引發的身語行為被稱為邪命。現在按照大乘的說法，如果由貪、嗔、癡引發的違犯戒律的意念，就稱為邪語業；如果由欺騙等引發的，不正當追求衣食等意念，就稱為邪命。如果遠離前面三種邪念，就應當知道，那就是正語業和正命的意現行性。 『通達諸法真義是初業』，這是指正見業（正確的見解行為）。『為他宣說等是第二業』，這是指正思惟業（正確的思考行為）。這裡指的是散亂心狀態下的尋伺和言說教導。如果在有漏或無漏的禪定中，就沒有這些行為。 『為斷余結法隨法行是第三業』，爲了斷除其餘修所斷的煩惱，發起勤奮精進，這是精進業（正確的努力行為）。 問：正思惟是尋（尋求）是假法（不真實的法），以智慧和意念為體性，與正見有什麼不同？ 答：正思惟和正見只是就不同的境界和數量而建立。即用同一個智慧來對治邪見和邪思惟，因此設立了兩個名稱。也可以就智慧設立正見，就意念設立正思惟。所依據的不同，能依據的也不同。 問：如果就意念的數量設立正思惟，那麼正語業和正命也是就意念設立的。為什麼一個意念在一念之間可以設立四個道支（八正道中的四個）？ 答：現行的意念遠離四種邪道支，從而設立四種正道支，這有什麼過錯呢？ 『於四念住系攝其心』，舊的行經論典認為四念住（身、受、心、法四種觀照）唯有智慧的體性。現在普遍認爲念和慧都是其體性。文中偏重說唸的體性，是因為它是禪定的所依。 『謂各別至能斷諸蓋』，貪蓋（貪慾的覆蓋）以追求清凈為對境，因此用不凈觀（對不凈之物的觀想）來對治。嗔蓋（嗔恨的覆蓋）以違害為體性，用慈悲觀（慈愛和悲憫的觀想）來對治等等。 下面說明正見的差別，共有十一種。其中首先說明十一種正見與四聖諦的對應關係。其次舉出經文中的次第進行問答。最後舉出十一種正見涵蓋了三種解脫門（空門、無相門、無作門）。

【English Translation】 English version The World Honored One said that 'increased pure intention manifesting nature' (referring to actions guided by a stronger pure intention) refers to guiding and proving Right Speech (correct verbal behavior) and Right Livelihood (correct way of earning a living). This differs from the Hinayana treatises, which believe in the existence of independent non-outflow body and speech karma (body and speech behaviors without afflictions). Here, it simply means that in terms of behavioral intention, one should stay away from wrong speech, etc., hence the term 'pure intention manifesting'. Regarding 'relying on greed, etc., to generate thoughts of violating precepts,' according to Hinayana treatises, body and speech behaviors arising from anger and ignorance are called wrong speech karma; body and speech behaviors arising from greed are called wrong livelihood. Now, according to Mahayana teachings, if thoughts of violating precepts arise from greed, anger, and ignorance, they are called wrong speech karma; if thoughts of seeking clothing and food, etc., through deception, etc., arise, they are called wrong livelihood. If one is free from the previous three wrongdoings, then one should know that it is the manifesting nature of Right Speech and Right Livelihood. 'Understanding the true meaning of all dharmas is the first karma,' this refers to Right View karma (correct view behavior). 'Explaining it to others, etc., is the second karma,' this refers to Right Thought karma (correct thinking behavior). This refers to seeking and speaking teachings in a scattered mind state. If one is in defiled or undefiled samadhi, there are no such behaviors. 'Following the Dharma to eliminate the remaining fetters is the third karma,' in order to eliminate the remaining afflictions to be eliminated through cultivation, one initiates diligent effort, this is Right Effort karma (correct effort behavior). Question: Right Thought is seeking and false dharma (unreal dharma), with wisdom and intention as its nature, what is the difference between it and Right View? Answer: Right Thought and Right View are only established based on different realms and quantities. That is, the same wisdom is used to counteract wrong views and wrong thoughts, therefore two names are established. It can also be that Right View is established based on wisdom, and Right Thought is established based on intention. The basis of reliance is different, and the ability to rely is also different. Question: If Right Thought is established based on the quantity of intention, then Right Speech and Right Livelihood are also established based on intention. Why can one intention establish four limbs of the path (four of the Eightfold Path) in one thought? Answer: The current intention is away from the four wrong limbs of the path, thereby establishing the four right limbs of the path, what is wrong with that? 'Binding the mind with the Four Foundations of Mindfulness,' the old sutras and treatises on practice believed that the Four Foundations of Mindfulness (mindfulness of body, sensation, mind, and phenomena) only have the nature of wisdom. Now it is generally believed that both mindfulness and wisdom are its nature. The text emphasizes the nature of mindfulness because it is the basis of samadhi. 'Meaning each separately to be able to cut off all the coverings,' the greed covering (covering of greed) takes the pursuit of purity as its object, therefore the impure contemplation (contemplation of impure things) is used to counteract it. The anger covering (covering of anger) has harm as its nature, and the loving-kindness and compassion contemplation (contemplation of loving-kindness and compassion) is used to counteract it, and so on. The following explains the differences in Right View, there are eleven types in total. Among them, the first explains the correspondence between the eleven types of Right View and the Four Noble Truths. Secondly, the order in the scriptures is given for questions and answers. Finally, it is stated that the eleven types of Right View cover the three doors of liberation (emptiness, signlessness, and non-action).

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。初中前八見是緣苦諦正見。后三見如其次第緣集滅道。言空見無我見者。觀蘊離彼我及我所說為空見。觀彼諸行體性非我及我所相名無我見。不同薩婆多說觀我所空名為空行。觀我空名為無我行。次舉經中次第為問答。問意經說次第先說無常等四見。后說如病等見。何故向前先說如病等耶。答意有二次第。一者見道已前入聖次第。即先觀彼無常行等。后觀有漏等如病如癰。后出見道于修道中即先觀如病等行。后時為滅修惑方起無常等行。下重凈前義。云略有二種。一是如病等見所依不清凈見等者。即此見道已前異生位中作是無常等行能有引道。名為所依不凈清見。二是如病等見能依清凈見等者。已出見道。于修位中重起如病等見。在聖身起故是清凈。如此之見由彼見道已前如病等見因力而起。即是能依故道能依清凈也。亦可於修位中說無常等行為能依。如病等行為所依。下舉十一正見攝三解脫門。言空無我行見名空行者。以同緣無我我所故。余行見名無願行者八見名余。一行見名無相行者。謂第十一見緣滅諦故。此同小論。二行是空。十行無愿。四行無相。然此三門與行相攝八文不同。如前本地第十二卷論記。第二明修道中有二複次。次前中景雲。于修位中緣四諦境。為方便入真如觀斷修惑。言已見跡者至現觀已者

牒相見道故。法智下緣名現。類智上緣名不現。三藏準對法消此文云。法智品證如名現。類智品證法智品名不現。得初果竟。總觀三界苦三界集。乃至總三界道為遠加行。次復總觀三界四諦為空無我。從此即證人空所現真如。總斷九地修斷煩惱。越證羅漢。不同對法法智緣如類智緣前法智也。言後於修道乃至能總對治下地上地一切煩惱者。此文即說從初果總斷修惑越證羅漢也。泰云。此據總以三界九地修惑為九品。亦總以三界有染法為苦集。總以三界法類分無染法為滅道。總觀三界四諦為方便入無相觀。故九地惑總為九品。九無間九解脫斷。自有聖人別斷三界九地惑者。別為法類。玄述兩解。一云。此文據菩薩金剛一無礙道頓斷三界修道所斷九品煩惱為論。一云。此據超越阿羅漢為論。次云。複次彼諸聖者乃至斷煩惱故者。無相作意即無分別智。相應作意于修位中多人此觀。第三明無學道。中言五神通等者。意取聖人者。五通雖是有漏以從無漏后所得。其性清凈入道諦攝。即同上說資糧道方便道類皆道諦攝。外道五通不入此類。非道諦攝。自下第三諸門料簡。于中六門。初明遍智永斷諦名廢立。苦諦偏得遍知名者。以二種相應遍知故。苦行智苦是自相遍知。以無常行觀苦。是三諦共相遍知。以空無我行知苦。即以一切

【現代漢語翻譯】 牒相見道故（因為相見道）。法智下緣名為『現』（法智向下緣，所以稱之為『現』）。類智上緣名為『不現』（類智向上緣，所以稱之為『不現』）。三藏根據對法來解釋這段文字說：『法智品證如名為現，類智品證法智品名為不現』（在法智品中，證得『如』，所以稱之為『現』；在類智品中，證得法智品，所以稱之為『不現』）。 獲得初果之後，總觀三界苦、三界集，乃至總觀三界道，作為遠加行（在獲得初果之後，總的觀察欲界、色界、無色界的苦諦、集諦，乃至道諦，作為進一步修行的準備）。接著又總觀三界四諦為空無我（然後總的觀察三界四諦，認識到它們的空性和無我性）。從此就證得人空所顯現的真如（從此就證悟到人無我所顯現的真如實性）。總斷九地修斷煩惱，超越證得阿羅漢果（總的斷除九地所斷的修惑，從而超越並證得阿羅漢果位）。這不同於對法中所說的法智緣如，類智緣前法智（這與對法中法智緣『如』，類智緣前法智的說法不同）。 『後面在修道中乃至能夠總對治下地上地一切煩惱』，這段文字就是說從初果總斷修惑，超越證得阿羅漢果（『後面在修道中乃至能夠總對治下地上地一切煩惱』，這段文字說明從初果開始，總的斷除修惑，從而超越並證得阿羅漢果）。泰法師說：『這是根據總以三界九地修惑為九品，也總以三界有染法為苦集，總以三界法類分無染法為滅道，總觀三界四諦為方便入無相觀。所以九地惑總為九品，九無間九解脫斷』（泰法師解釋說，這是將三界九地的修惑總的分為九品，也將三界中的有染法總的視為苦集，將三界中屬於法類的無染法視為滅道，總的觀察三界四諦，作為進入無相觀的方便。因此，九地的煩惱總的分為九品，通過九無間道和九解脫道來斷除）。也有聖人分別斷除三界九地惑的，那是分別以法類來斷除（也有聖人分別斷除三界九地煩惱的，那是通過不同的法類來斷除）。 玄述有兩種解釋。一種說法是：『這段文字是根據菩薩金剛一無礙道頓斷三界修道所斷九品煩惱來說的』（玄述有兩種解釋，一種認為這段文字是根據菩薩在金剛喻定中，以一無礙道頓然斷除三界修道所斷的九品煩惱來說的）。另一種說法是：『這是根據超越阿羅漢來說的』（另一種認為這是根據超越阿羅漢果位來說的）。 接著說：『其次，那些聖者乃至斷煩惱的緣故』，無相作意就是無分別智（接著說：『其次，那些聖者乃至斷煩惱的緣故』，無相作意就是無分別智）。相應作意在修位中很多人修習這種觀法（相應作意在修道位中很多人修習這種觀法）。 第三說明無學道。其中說到五神通等，意思是取聖人（第三說明無學道。其中說到五神通等，指的是聖人）。五通雖然是有漏的，但因為是從無漏后所得，其性質清凈，屬於道諦所攝（五神通雖然是有漏的，但因為是從無漏智后獲得的，其性質是清凈的，屬於道諦所攝）。這就像上面所說的資糧道、方便道等都屬於道諦所攝（這就像上面所說的資糧道、方便道等都屬於道諦所攝）。外道的五通不屬於此類，不屬於道諦所攝（外道的五神通不屬於此類，不屬於道諦所攝）。 下面第三部分是各種門類的辨析簡擇，其中有六個方面。首先說明遍智永斷諦名廢立（下面第三部分是各種門類的辨析簡擇，其中有六個方面。首先說明遍智、永斷、諦名、廢立）。苦諦偏得遍知名，是因為兩種相應遍知（苦諦特別得到遍智的名稱，是因為兩種相應的遍知）。苦行智苦是自相遍知，以無常行觀苦，是三諦共相遍知，以空無我行知苦，即以一切（苦行智苦是自相的遍知，用無常行來觀察苦，這是對三諦共同相狀的遍知，用空無我行來認知苦，就是用一切）。

【English Translation】 『Because of directly seeing the Path of Seeing.』 The lower connection of Dharma-wisdom is called 『manifestation』 (because Dharma-wisdom connects downward, it is called 『manifestation』). The upper connection of Category-wisdom is called 『non-manifestation』 (because Category-wisdom connects upward, it is called 『non-manifestation』). The Tripitaka, according to the Abhidharma, explains this passage as: 『The Dharma-wisdom category proves that 『suchness』 is called manifestation; the Category-wisdom category proves that the Dharma-wisdom category is called non-manifestation.』 After attaining the first fruit (Sotapanna), one generally contemplates the suffering of the Three Realms, the accumulation of the Three Realms, and even the Path of the Three Realms, as a distant preparatory practice (after attaining the first fruit, one generally observes the suffering, accumulation, and path of the desire realm, form realm, and formless realm as preparation for further practice). Then, one generally contemplates the Four Noble Truths of the Three Realms as empty and without self (then, one generally observes the Four Noble Truths of the Three Realms, recognizing their emptiness and selflessness). From this, one realizes the Suchness manifested by the emptiness of persons (from this, one realizes the true nature of reality manifested by the emptiness of persons). One completely cuts off the afflictions to be abandoned through cultivation in the Nine Grounds, surpassing and attaining the Arhat fruit (one completely cuts off the afflictions to be abandoned through cultivation in the nine grounds, thereby surpassing and attaining the Arhat fruit). This is different from the Abhidharma's saying that Dharma-wisdom connects with Suchness, and Category-wisdom connects with the preceding Dharma-wisdom (this differs from the Abhidharma's saying that Dharma-wisdom connects with 『suchness』 and Category-wisdom connects with the preceding Dharma-wisdom). 『Later, in the Path of Cultivation, one can generally counteract all afflictions of the lower and upper grounds.』 This passage means that from the first fruit, one completely cuts off the afflictions to be abandoned through cultivation, surpassing and attaining the Arhat fruit (the passage 『Later, in the Path of Cultivation, one can generally counteract all afflictions of the lower and upper grounds』 explains that from the first fruit, one completely cuts off the afflictions to be abandoned through cultivation, thereby surpassing and attaining the Arhat fruit). Master Tai said: 『This is based on generally considering the afflictions to be abandoned through cultivation in the Three Realms and Nine Grounds as nine categories, and also generally considering the defiled dharmas of the Three Realms as suffering and accumulation, and generally dividing the undefiled dharmas of the Three Realms into cessation and path, and generally contemplating the Four Noble Truths of the Three Realms as a convenient entry into the contemplation of non-characteristics. Therefore, the afflictions of the Nine Grounds are generally divided into nine categories, which are cut off by the nine uninterrupted paths and nine paths of liberation』 (Master Tai explains that this is based on generally dividing the afflictions to be abandoned through cultivation in the Three Realms and Nine Grounds into nine categories, and also generally considering the defiled dharmas of the Three Realms as suffering and accumulation, dividing the undefiled dharmas of the Three Realms into cessation and path, and generally contemplating the Four Noble Truths of the Three Realms as a convenient entry into the contemplation of non-characteristics. Therefore, the afflictions of the Nine Grounds are generally divided into nine categories, which are cut off by the nine uninterrupted paths and nine paths of liberation). There are also sages who separately cut off the afflictions of the Three Realms and Nine Grounds, which is done separately by means of dharma categories (there are also sages who separately cut off the afflictions of the Three Realms and Nine Grounds, which is done separately through different dharma categories). Xuan Shu has two explanations. One explanation is: 『This passage is based on the Bodhisattva's Vajra-like Unobstructed Path, which suddenly cuts off the nine categories of afflictions to be abandoned through cultivation in the Three Realms』 (Xuan Shu has two explanations, one of which considers this passage to be based on the Bodhisattva's sudden cutting off of the nine categories of afflictions to be abandoned through cultivation in the Three Realms with the Vajra-like Samadhi). The other explanation is: 『This is based on surpassing the Arhat』 (the other explanation is that this is based on surpassing the Arhat fruit). Then it says: 『Secondly, those sages, even because of cutting off afflictions,』 the non-characteristic attention is non-discriminating wisdom (then it says: 『Secondly, those sages, even because of cutting off afflictions,』 the non-characteristic attention is non-discriminating wisdom). Corresponding attention is practiced by many in the stage of cultivation (corresponding attention is practiced by many in the stage of cultivation). Thirdly, explaining the Path of No-More-Learning (Arhatship). Among them, mentioning the five supernormal powers, etc., refers to the sages (thirdly, explaining the Path of No-More-Learning. Among them, mentioning the five supernormal powers, etc., refers to the sages). Although the five supernormal powers are with outflows, because they are obtained after the outflow-free wisdom, their nature is pure and belongs to the Path Truth (although the five supernormal powers are with outflows, because they are obtained after the outflow-free wisdom, their nature is pure and belongs to the Path Truth). This is like what was said above, that the accumulation path, the path of preparation, etc., all belong to the Path Truth (this is like what was said above, that the accumulation path, the path of preparation, etc., all belong to the Path Truth). The five supernormal powers of non-Buddhists do not belong to this category and do not belong to the Path Truth (the five supernormal powers of non-Buddhists do not belong to this category and do not belong to the Path Truth). The third part below is the analysis and selection of various categories, among which there are six aspects. First, explaining the establishment and abolition of the names of pervasive wisdom and eternal cutting off of the Truths (the third part below is the analysis and selection of various categories, among which there are six aspects. First, explaining the establishment and abolition of the names of pervasive wisdom, eternal cutting off, and the Truths). The Truth of Suffering particularly obtains the name of pervasive wisdom because of two corresponding pervasive knowledges (the Truth of Suffering particularly obtains the name of pervasive wisdom because of two corresponding pervasive knowledges). The wisdom of the practice of suffering is the pervasive knowledge of suffering as its own characteristic; observing suffering with the impermanence aspect is the pervasive knowledge of the common characteristic of the three Truths; knowing suffering with the emptiness and selflessness aspect is with everything (the wisdom of the practice of suffering is the pervasive knowledge of suffering as its own characteristic; observing suffering with the impermanence aspect is the pervasive knowledge of the common characteristic of the three Truths; knowing suffering with the emptiness and selflessness aspect is with everything).

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法行遍知于苦。故名共相。余諦但有自相行知無共相行。是故不得遍知名也。二明見四諦時有二現觀。于相見道別相智生名智現觀。即此別相智為依止。證諸諦下惑滅無為名斷現觀。現觀因非斷因。現觀證斷名斷現觀。亦可寄相見道說無相見道辨二現觀。以相見道不能斷惑證煩惱滅。若就后證名得斷者義亦無傷。三明五種支精進緣。一者聞他宣說正法。二者與修行者同共止住。三者察勤怠德失德。四者由文思擇故發正勤。五者知前所證理。闇能證智劣知后所證理明知勝。由知所證前後差別故精進熾然。四明二種證斷。一于種子伏斷作證者。此文即說伏種令不生惑名伏煩惱。不伏現行此通凡聖。二于種子永斷作證者此唯聖人。離系亦二。一于煩惱品別離系者。斷煩惱體品品別斷。二于煩惱事相屬離系者。由斷煩惱所緣事。煩惱發業煩惱果報相屬之法並得離系。以此將證於大乘義九品惑斷別得無為。五明未見諦者諂誑過失。初明諂誑過失。初明諂曲者十二過患。次明八行七事。七事是八行所依止事。謂言說事。即是迷惑諂行所依上。詰問事即是覆藏諂行顯示諂行所依止也。其餘五事即於後五行如其次第。是所依止也。六明未見諦者有九種粗語名粗語聲聞。教誡教授者是識觀方便也。真諦現觀者見道。或復清凈者修道等也。

【現代漢語翻譯】 現代漢語譯本 法行遍知于苦（duhkha，苦諦）。所以叫做共相（samanya-lakshana，共相）。其餘的諦（satya，真諦）只有自相行知，沒有共相行。因此不能叫做遍知。二、說明見四諦（catuh-satya，四聖諦）時有兩種現觀（abhisamaya，現觀）。在相見道（laksana-darshana-marga，相見道）中，別相智（prativedha-jnana，別相智）生起，叫做智現觀（jnana-abhisamaya，智現觀）。就以這別相智為依止，證得諸諦（satya，真諦）下方的惑（klesha，煩惱）滅盡的無為（asamskrta，無為法），叫做斷現觀（prahana-abhisamaya，斷現觀）。現觀是斷的原因，現觀證得斷，所以叫做斷現觀。也可以寄託于相見道，說無相見道，來辨別兩種現觀。因為相見道不能斷惑，不能證得煩惱滅盡。如果就後來的證得來說，得到斷的意義也沒有妨礙。三、說明五種支精進緣（anga-samyoga-virya-hetu，精進的五種因緣）。一是聽聞他人宣說正法（saddharma，正法）。二是與修行者共同居住。三是觀察勤奮與懈怠的功德與過失。四是由於通過經文進行思考和選擇，所以發起正勤（samyak-pradhana，正勤）。五是知道先前所證得的道理淺顯，能證的智慧弱小；知道後來所證得的道理明顯，能證的智慧殊勝。由於知道所證得的前後差別，所以精進熾盛。四、說明兩種證斷。一是對種子（bija，種子）進行伏斷（pratisedha，伏斷）而作證者。這段文字就是說，使種子潛伏，不生起迷惑，叫做伏煩惱。不伏現行（vyutthana，現行），這適用於凡夫和聖人。二是對種子進行永斷（uccheda，永斷）而作證者，這隻有聖人才能做到。離系（visamyoga，離系）也有兩種。一是對煩惱的品類分別進行離系者，斷除煩惱的本體，按照品類分別斷除。二是對煩惱的事相屬進行離系者，由於斷除了煩惱所緣的事，煩惱發業（karma，業），煩惱果報（vipaka，果報）相屬的法都得到離系。用這個來證明在大乘義中，九品惑（nava-klesha-bhedah，九品煩惱）斷除，分別得到無為。五、說明未見諦者（adarsana-satya，未見真諦者）的諂誑（maya-sathya，諂誑）過失。首先說明諂誑的過失。首先說明諂曲（maya，諂曲）者有十二種過患。其次說明八行七事。七事是八行所依止的事。所謂言說事，就是迷惑諂行所依止的。詰問事，就是覆藏諂行、顯示諂行所依止的。其餘五事，就於后五行如其次第，是所依止的。六、說明未見諦者有九種粗語，叫做粗語聲聞（parusa-vaca-sravaka，粗語聲聞）。教誡教授者，是識觀方便。真諦現觀者，是見道。或者清凈者，是修道等。

【English Translation】 English version The act of knowing the Dharma pervades suffering (duhkha). Therefore, it is called a common characteristic (samanya-lakshana). The other truths (satya) only have the act of knowing their own characteristics, without the act of knowing common characteristics. Therefore, they cannot be called pervasive knowledge. Second, it explains that there are two kinds of direct realization (abhisamaya) when seeing the Four Noble Truths (catuh-satya). In the path of seeing characteristics (laksana-darshana-marga), the wisdom of distinguishing characteristics (prativedha-jnana) arises, which is called the direct realization of wisdom (jnana-abhisamaya). Relying on this wisdom of distinguishing characteristics, the unconditioned (asamskrta) state of the extinction of afflictions (klesha) below the truths (satya) is realized, which is called the direct realization of cessation (prahana-abhisamaya). Direct realization is the cause of cessation, and the realization of cessation through direct realization is called the direct realization of cessation. One can also rely on the path of seeing characteristics to speak of the path of seeing no characteristics, in order to distinguish between the two kinds of direct realization. This is because the path of seeing characteristics cannot eliminate afflictions or realize the extinction of defilements. If one speaks of obtaining cessation in terms of later realization, there is no harm in the meaning. Third, it explains the five conditions for diligent effort (anga-samyoga-virya-hetu). First, hearing others proclaim the correct Dharma (saddharma). Second, dwelling together with practitioners. Third, observing the merits and faults of diligence and laziness. Fourth, due to thinking and choosing through texts, correct effort (samyak-pradhana) is aroused. Fifth, knowing that the previously realized principles are shallow and the wisdom that can realize them is weak; knowing that the later realized principles are clear and the wisdom that can realize them is superior. Because one knows the difference between what was realized before and after, diligent effort becomes intense. Fourth, it explains the two kinds of realization of cessation. First, those who realize cessation by subduing the seeds (bija). This passage says that causing the seeds to lie dormant and not give rise to delusion is called subduing afflictions. Not subduing the manifest activity (vyutthana) applies to both ordinary people and sages. Second, those who realize cessation by permanently cutting off the seeds (uccheda); this can only be done by sages. Detachment (visamyoga) is also of two kinds. First, those who detach from the categories of afflictions separately, cutting off the essence of afflictions, cutting off separately according to categories. Second, those who detach from the related aspects of afflictions; because the objects of affliction are cut off, the related dharmas of affliction-generating karma (karma) and affliction-resulting retribution (vipaka) all attain detachment. This is used to prove that in the meaning of the Mahayana, the nine categories of afflictions (nava-klesha-bhedah) are cut off, and unconditioned states are attained separately. Fifth, it explains the faults of deceit and flattery (maya-sathya) of those who have not seen the truths (adarsana-satya). First, it explains the faults of deceit and flattery. First, it explains that those who are deceitful (maya) have twelve faults. Second, it explains the eight practices and seven affairs. The seven affairs are the affairs on which the eight practices rely. The so-called affair of speech is what the deceitful practice of delusion relies on. The affair of questioning is what the deceitful practices of concealment and display rely on. The remaining five affairs are what the latter five practices rely on in order. Sixth, it explains that those who have not seen the truths have nine kinds of coarse speech, called coarse-speech Hearers (parusa-vaca-sravaka). Those who give instructions and teachings are skillful means of consciousness observation. The direct realization of the true truths is the path of seeing. Or those who are pure are the path of cultivation, etc.

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言以不美言假合而答者。以粗惡語假合事而答也。或不相應者其所答事不與問不相應也。或不圓滿者答事不盡也。言共共所尊重者是德行具足人。非共尊重者是餘僧也。上來七門總是第一雜抉擇竟。自下第二。以頌舉十三門復別抉擇。于中先舉頌列十三門。后以長行解釋即為十三段。第一解攝中初開七句。言毗奈耶及別解脫者。泛說調伏身心滅惡生善之行名毗奈耶。正辨戒本名別解脫。下次第解。八軌則壞者大判五篇。初二篇名戒后三名軌則。軌則者威儀也。通而言之戒及軌則通於五篇也。十隨護他心者。隨順彼意而犯禁戒。十一護他損惱者。為護彼人自損惱故。故行犯事。性罪遮罪者大判五篇。初篇為性罪后四為遮罪。就中子細分別。于初篇中亦有遮義。餘四篇中亦有性義。大義聲聞五篇起于身口不在意業。尋教本末通制三業故云隨應。言余犯處於五犯聚如應知相者。謂三業及戒壞見壞等配於五篇。隨應當知。委細分別勘準律疏。解有犯中。二發起故者發起身語。無有無學犯者于染污罪故俱不犯。若於不染污罪雖不故犯亦有誤犯。明瞭論云。無學人犯罪者以誤犯不染污罪故。今此論據故犯故說無學人無有犯罪。又舊攝論云。見四諦者更不故犯小隨小罪者。約染污罪故說不犯。于不染污罪中故誤俱犯。言小隨及小者準

【現代漢語翻譯】 現代漢語譯本 以不美之言虛假應答，指的是用粗俗惡劣的語言敷衍了事地回答。『或不相應者』，是指回答的內容與提問不相關聯。『或不圓滿者』，是指回答的內容不完整。『言共共所尊重者』，指的是德行圓滿的人。『非共尊重者』，指的是其他的僧人。以上七個方面，是第一雜抉擇的全部內容。下面是第二部分，用偈頌概括了十三種情況，並分別進行抉擇。首先用偈頌列出這十三種情況，然後用散文進行解釋，共分為十三段。第一段解釋『攝』，首先展開七句。『言毗奈耶及別解脫者』，泛指調伏身心、滅惡生善的行為，稱為『毗奈耶』(Vinaya，戒律)。專門辨別戒條根本的，稱為『別解脫』(Pratimoksha，戒本)。下面依次解釋。『八軌則壞者』，大體分為五篇。前兩篇稱為『戒』，后三篇稱為『軌則』，『軌則』指的是威儀。總的來說，戒和軌則都包含在這五篇之中。『十隨護他心者』，指的是爲了順從他人的心意而觸犯禁戒。『十一護他損惱者』，指的是爲了保護他人，寧願自己受到損害和煩惱，因此做出違犯的事情。『性罪遮罪者』，大體分為五篇。第一篇是『性罪』，后四篇是『遮罪』。仔細區分，在第一篇中也有『遮罪』的含義，在其餘四篇中也有『性罪』的含義。從大的方面來說，聲聞(Śrāvaka，小乘佛教徒)的五篇罪行，起于身口，不在意業。尋究教義的本末，是全面禁止身口意三業的，所以說是『隨應』。『言余犯處於五犯聚如應知相者』，指的是三業以及戒律破損、見解錯誤等，分別對應於五篇罪行，應當根據具體情況瞭解。詳細的區分，可以參考律宗的疏解。解釋『有犯』中，『二發起故者』，指的是發起身語。『無有無學犯者』，對於染污的罪行，無學之人(Arhat，阿羅漢)是不會觸犯的。如果是不染污的罪行，即使不是故意觸犯，也可能有誤犯。『明瞭論』中說，無學之人所犯的罪行，是因為誤犯了不染污的罪。現在這部論典是根據故意犯的情況，所以說無學之人沒有犯罪。另外，舊的《攝論》中說，見到四諦(Four Noble Truths，佛教基本教義)的人，不會再故意犯小的、隨順的罪行，這是針對染污的罪行來說的，所以說不會觸犯。對於不染污的罪行，故意和誤犯都是有可能的。『言小隨及小者準』

【English Translation】 English version To answer with inelegant and false words refers to answering perfunctorily with coarse and evil language. 'Or not corresponding' means that the content of the answer is not related to the question. 'Or not complete' means that the content of the answer is incomplete. 'Those who are respected by all' refers to people with complete virtue. 'Those who are not respected by all' refers to other monks. The above seven aspects are the entirety of the first miscellaneous determination. The following is the second part, which summarizes thirteen situations with verses and makes separate determinations. First, the thirteen situations are listed in verses, and then explained in prose, divided into thirteen sections. The first section explains 'comprehension', first unfolding seven sentences. 'Speaking of Vinaya (Vinaya, discipline) and Pratimoksha (Pratimoksha, code of conduct)', generally referring to the behavior of taming the body and mind, eliminating evil and generating good, is called 'Vinaya'. Specifically distinguishing the root of precepts is called 'Pratimoksha'. The following is explained in order. 'Eight rules are broken', roughly divided into five sections. The first two sections are called 'precepts', and the last three sections are called 'rules'. 'Rules' refer to demeanor. Generally speaking, precepts and rules are included in these five sections. 'Ten following and protecting others' minds' refers to violating precepts in order to follow the intentions of others. 'Eleven protecting others from harm and annoyance' refers to protecting others, preferring to suffer harm and annoyance oneself, and therefore doing things that violate the rules. 'Inherent offenses and prohibited offenses' are roughly divided into five sections. The first section is 'inherent offenses', and the last four sections are 'prohibited offenses'. Distinguishing carefully, there is also the meaning of 'prohibited offenses' in the first section, and there is also the meaning of 'inherent offenses' in the remaining four sections. From a broad perspective, the five offenses of Śrāvakas (Śrāvaka, Hinayana Buddhists) arise from body and speech, not from mental karma. Investigating the beginning and end of the teachings, it is a comprehensive prohibition of the three karmas of body, speech, and mind, so it is said to be 'accordingly'. 'Speaking of other offenses in the five aggregates of offenses, one should know the characteristics accordingly' refers to the three karmas, as well as broken precepts and wrong views, corresponding to the five aggregates of offenses, and one should understand according to the specific situation. For detailed distinctions, one can refer to the commentaries of the Vinaya school. Explaining 'having committed an offense', 'two arising from initiation' refers to initiating body and speech. 'There are no offenses committed by those who have no more to learn (Arhat, Arhat)', those who have no more to learn will not commit defiled offenses. If it is an undefiled offense, even if it is not intentional, there may be unintentional offenses. The 'Mingliao Lun' says that the offenses committed by those who have no more to learn are because they unintentionally committed undefiled offenses. Now this treatise is based on intentional offenses, so it says that those who have no more to learn have not committed offenses. In addition, the old 'She Lun' says that those who have seen the Four Noble Truths (Four Noble Truths, basic Buddhist teachings) will no longer intentionally commit small, compliant offenses, which is in reference to defiled offenses, so it says that they will not commit offenses. For undefiled offenses, both intentional and unintentional offenses are possible. 'Speaking of small compliant and small ones, according to'

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明瞭論戒有三種。一小戒。謂僧伽胝等。二隨小或者。是彼不具分罪。三非小戒。謂四波羅夷。真諦釋云。有罪非極重故名小。五部宗云。方便於根本悉是不具分。並隨一而轉故名隨小。夷罪極重故名非小。又論云。複次小戒者諸戒中自性戒。隨小戒者諸戒中所有制戒。非小戒者四重戒。真諦又釋云。不論方便及根本有殘罪中。若是性罪者悉名為小。若是制罪者皆名隨小。有殘性罪常謹。是罪不名隨小。而非極重故名小。制罪體性非由制。由后隨製成熟故名隨。亦非極重故名小。重如前解。問既有隨小何不立有隨非小。答云。若依前解方便隨根戒故名隨。但是隨其必小。自有小而非隨故立隨小也。非小必根本重罪。若是隨必是小故無隨非小。若依后解制罪隨教故名隨。非小故名小。大罪中無有制戒。故無隨非小。無犯四者如戒本說。無犯者最初未制戒。癡狂心亂痛惱所纏是也。由五相出罪中。由自故者謂應自靜息者。謂突吉羅責心即感。由他故者謂見諦者有所違犯不染污罪者。如善心拔佛前草。須對一人懺。此中泰云。以無染心故不須自責。玄雲。聖人多慚愧故對他懺愧。由自他者謂諸異生染不染罪者。如犯僧殘等便在二十僧中出罪等名由他。若以不染心違犯小罪責心以除。依轉故者謂轉舍苾芻依尼依等者。二眾轉根

【現代漢語翻譯】 現代漢語譯本： 關於戒律的明瞭論有三種：第一種是小戒，指的是僧伽胝（Samghati，袈裟）等。第二種是隨小戒，指的是那些不構成完全罪行的罪過。第三種是非小戒，指的是四波羅夷（catvāri pārājikā dharma，四種根本重罪）。 真諦（Paramārtha）解釋說：『有罪但並非極重，所以稱為小。』五部宗（可能是指律藏的五個部派）說：『方便（Upāya，預備行為）和根本（Mūla，根本行為）都屬於不具分罪，並且隨著其中之一而轉移，所以稱為隨小。』夷罪（指波羅夷罪）極其嚴重，所以稱為非小。 又論中說：『其次，小戒指的是諸戒中的自性戒（Prakriti-śīla，本質上的戒律）。隨小戒指的是諸戒中所有的制戒（Śiksha-pada，佛陀制定的戒律）。非小戒指的是四重戒（catvāri pārājikā dharma，四種根本重罪）。』真諦又解釋說：『不論是方便還是根本，只要是有殘餘罪過的，如果是性罪（Prakriti-apatti，本質上就是罪過的行為），都稱為小。如果是制罪（Śiksha-pada-apatti，佛陀制定的罪過），都稱為隨小。』對於有殘餘的性罪，應當常常謹慎，這種罪不稱為隨小。因為並非極其嚴重，所以稱為小。制罪的體性並非由制定而來，而是由後來的隨製成熟，所以稱為隨，也並非極其嚴重，所以稱為小。重罪的解釋如前所述。 問：既然有隨小戒，為什麼不設立隨非小戒呢？答：如果按照前面的解釋，方便隨著根本戒而稱為隨，但凡是隨，必定是小。自有小戒而非隨，所以設立隨小戒。非小戒必定是根本重罪。如果是隨，必定是小，所以沒有隨非小戒。如果按照後面的解釋，制罪隨著教導而稱為隨，因為並非小，所以稱為小。大罪中沒有制戒，所以沒有隨非小戒。 無犯四種情況，如戒本（Prātimoksha，戒經）所說。無犯指的是最初未制定戒律時，以及癡狂、心亂、被痛苦纏繞的情況。 由五種情況出罪中，『由自故』指的是應當自我靜息的情況，指的是突吉羅（Duṣkṛta，輕罪），責備內心即可感應。『由他故』指的是見諦者（Dṛṣṭi-satya，證悟真理的人）有所違犯，但不染污罪的情況，例如以善心拔佛前草，需要對一人懺悔。此中泰（可能是指一位論師）說：『因為沒有染污心，所以不需要自我責備。』玄（可能是指玄奘法師）說：『聖人多慚愧，所以對他懺愧。』『由自他者』指的是諸異生（Pṛthag-jana，凡夫）染污或不染污罪的情況，例如犯僧殘（Saṃghāvaśeṣa，僧殘罪）等，便在二十僧中出罪等，稱為由他。若以不染心違犯小罪，責備內心即可消除。『依轉故』指的是轉舍比丘（Bhikshu，男出家人）依尼（Niḥsraya，依靠）、依等情況，二眾轉根（指從在家轉為出家）。 English version: The Abhidharma (Mingliao lun) discusses three types of precepts: First, minor precepts, referring to the Samghati (outer robe) and the like. Second, secondary minor precepts, which are offenses that do not constitute complete transgressions. Third, non-minor precepts, referring to the four Pārājikās (the four root vows). Paramārtha explains: 'An offense that is not extremely serious is called minor.' The five schools (possibly referring to the five schools of Vinaya) say: 'Preparatory actions (Upāya) and fundamental actions (Mūla) are both incomplete offenses and transfer with either one, so they are called secondary minor.' Pārājikā offenses are extremely serious, so they are called non-minor. Furthermore, the treatise states: 'Secondly, minor precepts refer to the self-nature precepts (Prakriti-śīla) among all precepts. Secondary minor precepts refer to all the precepts established by the Buddha (Śiksha-pada) among all precepts. Non-minor precepts refer to the four grave offenses (catvāri pārājikā dharma).' Paramārtha further explains: 'Regardless of whether it is a preparatory action or a fundamental action, as long as there is a residual offense, if it is a natural offense (Prakriti-apatti), it is called minor. If it is a prescribed offense (Śiksha-pada-apatti), it is called secondary minor.' One should always be cautious about residual natural offenses; these offenses are not called secondary minor. Because they are not extremely serious, they are called minor. The nature of prescribed offenses does not come from the prescription itself, but from the subsequent maturation of the prescription, so they are called secondary, and they are also not extremely serious, so they are called minor. The explanation of grave offenses is as described earlier. Question: Since there are secondary minor precepts, why are there no secondary non-minor precepts? Answer: If according to the previous explanation, preparatory actions are called secondary because they follow the root precept, but anything that is secondary must be minor. There are minor precepts that are not secondary, so secondary minor precepts are established. Non-minor precepts must be fundamental grave offenses. If it is secondary, it must be minor, so there are no secondary non-minor precepts. If according to the later explanation, prescribed offenses are called secondary because they follow the teachings, and because they are not minor, they are called minor. There are no prescribed precepts among the major offenses, so there are no secondary non-minor precepts. The four cases of non-offense are as stated in the Prātimoksha (monastic code). Non-offense refers to when the precepts were initially not established, as well as cases of insanity, mental confusion, and being afflicted by pain. Among the five ways to expiate offenses, 'due to oneself' refers to cases where one should quiet oneself, referring to Duṣkṛta (minor offenses), where self-reproach is sufficient. 'Due to others' refers to cases where a Dṛṣṭi-satya (one who has seen the truth) commits an offense but it is not a defiled offense, such as pulling grass in front of the Buddha with a good intention, which requires confession to one person. Here, Tai (possibly a commentator) says: 'Because there is no defiled intention, there is no need for self-reproach.' Xuan (possibly referring to Xuanzang) says: 'Saints have much shame, so they confess their shame to others.' 'Due to both oneself and others' refers to cases where ordinary beings (Pṛthag-jana) commit defiled or non-defiled offenses, such as committing a Saṃghāvaśeṣa (offense requiring a meeting of the Sangha), which requires expiation among twenty monks, and is called due to others. If one violates a minor offense with a non-defiled mind, self-reproach is sufficient to eliminate it. 'Due to change of reliance' refers to cases of transferring reliance (Niḥsraya) from a Bhikshu (monk), etc., and the two assemblies changing their roots (referring to changing from layperson to monastic).

【English Translation】 English version: The Abhidharma (Mingliao lun) discusses three types of precepts: First, minor precepts, referring to the Samghati (outer robe) and the like. Second, secondary minor precepts, which are offenses that do not constitute complete transgressions. Third, non-minor precepts, referring to the four Pārājikās (the four root vows). Paramārtha explains: 'An offense that is not extremely serious is called minor.' The five schools (possibly referring to the five schools of Vinaya) say: 'Preparatory actions (Upāya) and fundamental actions (Mūla) are both incomplete offenses and transfer with either one, so they are called secondary minor.' Pārājikā offenses are extremely serious, so they are called non-minor. Furthermore, the treatise states: 'Secondly, minor precepts refer to the self-nature precepts (Prakriti-śīla) among all precepts. Secondary minor precepts refer to all the precepts established by the Buddha (Śiksha-pada) among all precepts. Non-minor precepts refer to the four grave offenses (catvāri pārājikā dharma).' Paramārtha further explains: 'Regardless of whether it is a preparatory action or a fundamental action, as long as there is a residual offense, if it is a natural offense (Prakriti-apatti), it is called minor. If it is a prescribed offense (Śiksha-pada-apatti), it is called secondary minor.' One should always be cautious about residual natural offenses; these offenses are not called secondary minor. Because they are not extremely serious, they are called minor. The nature of prescribed offenses does not come from the prescription itself, but from the subsequent maturation of the prescription, so they are called secondary, and they are also not extremely serious, so they are called minor. The explanation of grave offenses is as described earlier. Question: Since there are secondary minor precepts, why are there no secondary non-minor precepts? Answer: If according to the previous explanation, preparatory actions are called secondary because they follow the root precept, but anything that is secondary must be minor. There are minor precepts that are not secondary, so secondary minor precepts are established. Non-minor precepts must be fundamental grave offenses. If it is secondary, it must be minor, so there are no secondary non-minor precepts. If according to the later explanation, prescribed offenses are called secondary because they follow the teachings, and because they are not minor, they are called minor. There are no prescribed precepts among the major offenses, so there are no secondary non-minor precepts. The four cases of non-offense are as stated in the Prātimoksha (monastic code). Non-offense refers to when the precepts were initially not established, as well as cases of insanity, mental confusion, and being afflicted by pain. Among the five ways to expiate offenses, 'due to oneself' refers to cases where one should quiet oneself, referring to Duṣkṛta (minor offenses), where self-reproach is sufficient. 'Due to others' refers to cases where a Dṛṣṭi-satya (one who has seen the truth) commits an offense but it is not a defiled offense, such as pulling grass in front of the Buddha with a good intention, which requires confession to one person. Here, Tai (possibly a commentator) says: 'Because there is no defiled intention, there is no need for self-reproach.' Xuan (possibly referring to Xuanzang) says: 'Saints have much shame, so they confess their shame to others.' 'Due to both oneself and others' refers to cases where ordinary beings (Pṛthag-jana) commit defiled or non-defiled offenses, such as committing a Saṃghāvaśeṣa (offense requiring a meeting of the Sangha), which requires expiation among twenty monks, and is called due to others. If one violates a minor offense with a non-defiled mind, self-reproach is sufficient to eliminate it. 'Due to change of reliance' refers to cases of transferring reliance (Niḥsraya) from a Bhikshu (monk), etc., and the two assemblies changing their roots (referring to changing from layperson to monastic).

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各出不共罪。言或轉余形。等者。三藏云沙彌沙彌尼等餘人轉形也。泰云。二根生名為轉余形。二根俱失名轉無形。依舍故者謂命終已者。此同小論。命終還生。惡業種子不增長。故名為出罪。第二解制立。中景雲。一道理清凈者。諸佛制戒有深所以。二果清凈者依戒修行得沙門果。三攝受清凈者攝受行人。四外清凈者不招議謗。五內清凈者調伏諸根。六具分清凈者性戒遮戒皆悉具足。后四可解。復有差別下復有十種清凈如文。泰云。有因緣如來制立學處。故有因緣是初道理清凈。受五欲果時離過分欲樂邊故是果清凈。離苦行邊故攝受清凈。具身口業勝行。于外事中離惡故名外清凈。離邪命故內命凈也。同內道法共住故具分離。一切惡言無違諍故愛敬凈。伏煩惱纏故伏對治修凈。永離系故隨眠斷凈。任持正法故令正法相續不斷凈也。第三解尸羅。中德失相翻各有十種。謂眾僧和合。展轉相教故離毀所學。無間修故離不樂凈戒。無惡怨對故離伴相違。志求菩提無損道分故離期愿。三有堅固精進護尸羅故離放逸。出離染心故離增上慢。能制所治故離隨眠不凈。永不退轉故離下劣意意。不與外道共故能出離三界。于諸律中最為上故邪禁不能及。第四解無放逸。中初總舉十時徴列。后次第別解。五支不放逸指如聲聞本地。言黑

【現代漢語翻譯】 現代漢語譯本 各自產生不同的罪過。『言或轉余形』，『等者』，三藏（Tripitaka）說沙彌（Sramanera，男出家眾）沙彌尼（Sramanerika，女出家眾）等其他人轉變形體。泰法師說，具有雙性性徵的人稱為『轉余形』，失去所有性徵的稱為『轉無形』。『依舍故者』是指已經命終的人。這與小乘論相同，命終后還會再生。惡業的種子不會增長，因此稱為『出罪』。 第二是解釋戒律的制定。中景法師說，『一道理清凈者』，諸佛制定戒律有深刻的原因。『二果清凈者』，依據戒律修行可以獲得沙門果（Sramana-phala，出家修行的果位）。『三攝受清凈者』，攝受修行人。『四外清凈者』，不招致議論和誹謗。『五內清凈者』，調伏諸根。『六具分清凈者』，性戒（根本戒）和遮戒（防止犯根本戒的戒）都完全具足。后四種清凈可以理解。『復有差別下』，下面還有十種清凈，如經文所述。泰法師說，因為有因緣，如來（Tathagata，佛的稱號之一）才制定學處（Siksa-pada，戒條），所以『有因緣』是最初的『道理清凈』。在享受五欲果報時，遠離過分的欲樂，所以是『果清凈』。遠離苦行，所以是『攝受清凈』。具備身口意三業的殊勝行為，在對外事務中遠離惡行，所以稱為『外清凈』。遠離邪命（不正當的謀生方式），所以是『內命凈』。與內道佛法共同生活，所以是『具分離』。一切惡言沒有違背和爭執，所以是『愛敬凈』。降伏煩惱的纏縛，所以是『伏對治修凈』。永遠脫離束縛，所以是『隨眠斷凈』。任持正法，所以使正法相續不斷絕，是『令正法相續不斷凈』。 第三是解釋尸羅（Sila，戒律）。中德和失的方面各有十種，是指眾僧和合，互相教導，所以遠離毀壞所學。無間斷地修行，所以遠離不樂於清凈的戒律。沒有惡意的怨恨和敵對，所以遠離同伴之間的衝突。志求菩提（Bodhi，覺悟），沒有損害修道的成分，所以遠離（錯誤的）期望。在三有（三界）中，堅定精進地守護尸羅，所以遠離放逸。出離染污的心，所以遠離增上慢。能夠制伏所要對治的，所以遠離隨眠的不清凈。永遠不退轉，所以遠離下劣的意念。不與外道（非佛教的修行者）相同，所以能夠出離三界。在所有戒律中最為殊勝，所以邪惡的禁戒不能相比。 第四是解釋無放逸（Apramada，不放逸）。一開始總共列舉了十個時機，然後分別解釋。五支不放逸指的是如聲聞（Sravaka，聽聞佛法而修行的人）本地。『言黑』

【English Translation】 English version Each produces different offenses. 'Words or transform other forms', 'etc.', the Tripitaka (Sanskrit: Tripiṭaka) says that Sramanera (male novice), Sramanerika (female novice), and other people transform their forms. Master Tai said that those with dual sexual characteristics are called 'transforming other forms', and those who have lost all sexual characteristics are called 'transforming no form'. 'Relying on abandonment' refers to those who have already died. This is the same as the Hinayana treatises, where they are reborn after death. The seeds of evil karma do not grow, so it is called 'exiting offenses'. The second is to explain the establishment of precepts. Master Zhongjing said, 'One, the principle is pure', the Buddhas establish precepts for profound reasons. 'Two, the fruit is pure', practicing according to the precepts can obtain the Sramana-phala (the fruit of monastic practice). 'Three, acceptance is pure', accepting practitioners. 'Four, external purity', not inviting discussion and slander. 'Five, internal purity', subduing the senses. 'Six, complete purity', the nature precepts (fundamental precepts) and the prohibition precepts (precepts to prevent violating the fundamental precepts) are fully possessed. The latter four purities can be understood. 'There are further differences below', there are ten kinds of purity below, as described in the scriptures. Master Tai said that because there are causes and conditions, the Tathagata (one of the titles of the Buddha) established the Siksa-pada (precepts), so 'there are causes and conditions' is the initial 'principle purity'. When enjoying the fruits of the five desires, staying away from excessive sensual pleasures, so it is 'fruit purity'. Staying away from ascetic practices, so it is 'acceptance purity'. Possessing the excellent actions of body, speech, and mind, and staying away from evil deeds in external affairs, so it is called 'external purity'. Staying away from wrong livelihood (improper ways of making a living), so it is 'internal life purity'. Living together with the inner Buddhist Dharma, so it is 'complete separation'. All evil words have no violation and dispute, so it is 'loving respect purity'. Subduing the entanglement of afflictions, so it is 'subduing the counteracting cultivation purity'. Permanently escaping bondage, so it is 'sleep severance purity'. Upholding the Dharma, so that the Dharma continues uninterrupted, it is 'making the Dharma continue uninterrupted purity'. The third is to explain Sila (precepts). There are ten aspects of virtue and loss, which refer to the Sangha (community of monks) being harmonious and teaching each other, so they stay away from destroying what they have learned. Practicing without interruption, so they stay away from not enjoying pure precepts. There is no malicious resentment and hostility, so they stay away from conflicts between companions. Aspiring to Bodhi (enlightenment), without harming the elements of cultivation, so they stay away from (wrong) expectations. In the three existences (three realms), firmly and diligently guarding Sila, so they stay away from negligence. Escaping the defiled mind, so they stay away from arrogance. Being able to subdue what needs to be counteracted, so they stay away from the impurity of sleep. Never regressing, so they stay away from inferior thoughts. Not being the same as non-Buddhists (non-Buddhist practitioners), so they can escape the three realms. Being the most excellent among all precepts, so evil prohibitions cannot be compared. The fourth is to explain Apramada (non-negligence). At the beginning, a total of ten opportunities are listed, and then explained separately. The five branches of non-negligence refer to the local area of the Sravaka (one who practices by hearing the Buddha's teachings). 'Speaking of black'

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說大說者。謬言我從諸天聖弟子及大德等邊聞法故說名黑說。若實從聖弟子等邊聞法而說者清凈故名白說。白說故名大說。第五解障。中言若蘭所得者。他所棄況執取養育人也。若有辨答者被禁辨未了人也。第六解學。中言謂于學處而制立故者。於五犯聚中立在初聚者是重。謂雖同是波逸底迦等者。舊云波逸提亦名波夜提此云墮。雖同率然故斷生命。性罪所攝由事故重。第七解觀察。中言此中一向雜染所犯謂諸性罪者此解初句。應當一向教令不犯至令速悔除者。此解第二一向不行。應是九十中犯性罪者。令速悔除令不復行。又佛世尊至制立遮罪學處者。此解第三因有犯人制立學處故。若有所餘至應為顯示對治之者。此解第四現彼過失生不生故。若在余方余時餘人同犯此罪名生。示前佛制遮罪學處而對除之名為不生。若有不犯至亦不應顯對治之法者。此解第五非一向現行。第八解依止。中景雲。七處中前三是能教授人。后四修行緣。六處中初一法者。是佛大師所說戒經依之修學。第二學者所修三慧。第三教授教誡者。即前七中親教軌範授善令修誡惡令斷。第四等時即九次第定。第五供養即財法供養。財供養謂由一種可愛樂法法供養謂由所餘者。勘聲聞地。泰云。法供養者謂由所餘者。如余品中明。眾多供養事于中一種是

【現代漢語翻譯】 現代漢語譯本 關於『說大說者』：如果錯誤地說『我從諸天、聖弟子及大德等處聽聞佛法』，這被稱為『黑說』。如果確實是從聖弟子等處聽聞佛法而說，因為清凈，所以被稱為『白說』。『白說』因此被稱為『大說』。 第五，解釋『解障』。其中提到『若蘭所得者』，是指被他人拋棄，然後被執取養育的人。『若有辨答者被禁辨未了人也』，是指正在辯論但被禁止辯論，辯論尚未結束的人。 第六，解釋『解學』。其中提到『謂于學處而制立故者』，是指在五種犯戒類別中，位於第一類的是重罪。雖然同樣是波逸底迦等罪，舊譯本中，波逸提也稱為波夜提，這裡的意思是『墮』。雖然同樣是突然斷絕生命，但因為是本性罪所包含，所以因為事件本身而加重罪責。 第七，解釋『觀察』。其中提到『此中一向雜染所犯謂諸性罪者』，這是對第一句話的解釋。『應當一向教令不犯至令速悔除者』，這是對第二句『一向不行』的解釋，應該是九十種罪中犯了本性罪的人，要讓他們儘快懺悔，不再重犯。『又佛世尊至制立遮罪學處者』，這是對第三句的解釋，因為有犯戒的人，所以才制定遮罪的學處。『若有所餘至應為顯示對治之者』，這是對第四句的解釋，要揭示他們的過失，看是否會產生新的罪過。如果在其他地方、其他時間、其他人犯了同樣的罪，這叫做『生』。展示先前佛制定的遮罪學處來對治它，叫做『不生』。『若有不犯至亦不應顯對治之法者』，這是對第五句的解釋，不是一概都要揭示並實行對治的方法。 第八，解釋『依止』。景雲說：『七處中前三是能教授人，后四修行緣。』六處中，第一『法』，是佛陀大師所說的戒經，依此修學。第二『學者所修三慧』。第三『教授教誡者』，就是前面七處中的親教師、軌範師，授予善法，令其修行，告誡惡行，令其斷除。第四『等時』，即九次第定。第五『供養』，即財物供養和佛法供養。財物供養是指通過一種可愛樂的法，佛法供養是指通過其餘的法。參考《聲聞地》。泰云：『法供養者謂由所餘者。』如其他品中說明，眾多供養事中，其中一種是。

【English Translation】 English version Regarding 'Speaking of Great Speakers': If one falsely says, 'I heard the Dharma from the heavens, holy disciples, and great virtuous ones,' this is called 'Black Speech.' If one truly hears the Dharma from holy disciples, etc., and speaks accordingly, it is called 'White Speech' because it is pure. 'White Speech' is therefore called 'Great Speech.' (Dharma) Fifth, explaining 'Removing Obstacles.' It mentions 'Those obtained from the orchid,' referring to people who were abandoned by others and then taken in and raised. 'Those who are debating but are forbidden from debating before the debate is finished' refers to people who are in the midst of a debate but have been prohibited from continuing, and the debate is not yet concluded. Sixth, explaining 'Learning.' It mentions 'Those who establish rules in the learning places,' referring to the fact that among the five categories of offenses, the first category is the most serious. Although they are all similar to Pācittiya offenses, in the old translations, Pācittiya is also called Pāyattika, which means 'fallen.' Although it is also a sudden taking of life, because it is included in the nature of the offense, the offense is aggravated by the event itself. Seventh, explaining 'Observation.' It mentions 'Among these, all the defilements committed are the inherent offenses,' which is an explanation of the first sentence. 'One should always teach them not to commit offenses until they quickly repent,' which is an explanation of the second sentence, 'always not acting.' It should be that those who have committed inherent offenses among the ninety offenses should be made to repent quickly and not repeat them. 'Furthermore, the World Honored One to establish the learning places for preventing offenses,' which is an explanation of the third sentence, because there are offenders, learning places for preventing offenses are established. 'If there is anything else to show the antidote,' which is an explanation of the fourth sentence, one should reveal their faults to see if new offenses will arise. If others commit the same offense in other places, at other times, this is called 'arising.' Showing the previously established learning places for preventing offenses to counteract it is called 'not arising.' 'If there are those who do not commit offenses, one should not reveal the methods of treatment,' which is an explanation of the fifth sentence, not all methods of treatment should be revealed and implemented. Eighth, explaining 'Reliance.' Jingyun said: 'Among the seven places, the first three are the people who can teach, and the last four are the conditions for practice.' Among the six places, the first 'Dharma' is the precepts spoken by the Buddha Master, which are relied upon for learning. The second is 'the three wisdoms cultivated by the learners.' The third is 'those who teach and instruct,' which are the preceptors and mentors in the previous seven places, who bestow good Dharma, causing them to practice, and admonish evil deeds, causing them to be cut off. The fourth is 'equal time,' which is the nine successive samādhis. The fifth is 'offerings,' which are material offerings and Dharma offerings. Material offerings refer to a kind of lovable Dharma, and Dharma offerings refer to the remaining Dharmas. Refer to the Śrāvakabhūmi. Taiyun said: 'Dharma offerings refer to the remaining Dharmas.' As explained in other chapters, among the many offerings, one of them is.

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財供養。所餘事是法供養也。六善巧中根善巧攝法最狹。故不說也。玄雲。依止大師者謂如來。親教師者和上。軌範者戒師也。別解脫經者謂戒也。及廣分別者律本也。第九解攝受。中言屬已受者不可迴轉持。作屬己想知是攝受。承受受者可迴轉持。或以手或以缽等承受取也。委寄受者凈施受也。舍施受者受他佈施物。或言受法供養者行施法名舍施受。亦可自受得施福名舍施受。為他受者為他請食。非處受故者。謂在佛塔及行道處承受飲食。非量非法受者。過分及不如法名非量非法處。不觀察人而委寄者。受寄附不觀前人是賊非賊等。于不凈物心繫著者。如或酒肉等繫心染著。一于鄙惡田而舍施二非無希望而舍施者。此據能捨施人。舍受施二緣不凈。或言他人無所少。無希望想而施與。故二不凈也。一非宿交又不告白及性不識故者。若為他受彼人宿交。又彼人不相告白及不識彼人。二有染心故者。于為他所受持能生自染心也。第十解受用。中言如世尊言便利等器不應受用者。補闕云。問若爾何者是陳棄藥耶。解云。或是病人不能眼藥。或是病無所有殘藥。或他藥長余殘滓乳名陳棄藥。非是屎尿為陳棄藥。今解。便利等所染器名不任用。非謂大小便等體是陳棄藥名為不任用。言非攝屬者謂或僧祇物等者。大眾財物名為僧

祇物。雖是眾數若其被差即得法食。如施無厭為彼根本造與檀越。口別恒營。四十供種種微妙厚重飲食。依僧次食。若四十人趣若不被差。名非攝屬。設后被差不以缽受名不墮缽中。當己前須敷凈荷葉。葉上散食或小碗盞。雖不在缽屬缽。若不屬缽遠取他分。如此盡名非攝屬物。上來辨屬眾物。次辨屬別人物。他人不與暫與亦不究竟。舍亦不損棄。又己身於他非處委信而輒取用。或雖他與而過量而受用之。言受得凈者謂飲食等。損壞凈者生果等。委寄凈者請施主等。時法凈者七日藥等。舍分別凈者於水中不作有蟲想而飲等也。

第六十九

下次第十一解甚深。于中先辨真后辨偽。真中初開五門。二依門辨。初辨學制立。中復有五句列名解釋。一學行自在不為惑礙。二不自在為惑所礙。三現尸羅若懷性罪制不應行。四現樂行遮罪障業制立學處。五觀自在過失不行故無制立。不自在者有過現行制立學處。二辨犯制立。文分有三。初約障辨犯不犯。次約意樂辨犯不犯。后明由十處思求所犯。初中先總標犯制立為甚深。二別解釋。于中初明障后翻顯無障。前中初解五障。后明五障相生次第。言所知障者即是定障。由犯故悔乃至心不得定。是所知障中一分。次舉意樂毀壞具足顯犯無犯相。如文。下明於十處思求所犯

。一者由別解脫法故者。於一卷戒本思求犯處。二于廣律五犯聚中思求犯相。三由六種差別成重相故。等者如前卷釋。四由無羞恥者除波羅阇已迦所餘有殘相者。波羅阇已迦此云他勝。僧迦婆尸沙此云眾余。雖犯此戒猶有眾僧余分。不同犯重罪全無眾分。波逸底迦此云爲墮。尸叉迦羅尼此名應學。今此文中除初四重十三已后總名有殘相。雖犯此戒仍有僧眾余殘之相。五由初業者初犯四重。非初業者后犯。六由逼惱出離者。如由病逼慳不受食食及立大小便等。亦名無犯即名出離。七由障難出離者有遇命難。七過人樹開許不犯。即名出離等。此二出離下文當說。八由白于佛。九白已集眾以佛制戒必在於眾。十由僧眾集已先制后開。令得究竟無惱害故。三辨出離。中言無染出離者。如有善心拔佛前草木大乘中許。若自增善減惡此即無犯。即名出離。言小隨者如前卷記釋。無計出離者。景雲。曠野之中蟲狼等難。持刀執杖自防聽許。泰云。險處如法受用事不可得故。于教生敬于罪生畏。更無餘計。故作此事而不犯。名無計出離也。玄雲。若無人可對受者自受用無犯。四辨止息。中言為遮防難存活者。如律中說儉開八事。謂內宿。內煮。自煮。自手取食。受早起食。從食處持余。食米胡桃果等。食水中可食物諸如是等例。五辨羯

磨中言十羯磨者。一受具足戒時作羯磨。二結大小界。三長者景雲。如大臣小子或復王子。心願出家于佛法中多有利益。然不能斷非時食等。大眾為粥長養其心。羯磨推聽和雜諸藥。作粥與之勿令根現。泰云。布薩羯磨此翻為長養。長養功德也。四同意者景雲。如有初果於諸衣食無愛惜。諸比丘等競往乞求遂致貧苦。爾時大眾同意共斷而作羯磨。泰云。所為作事羯磨和僧使意同也。五趣曏者景雲。如尼欲向大僧眾中受具。先於尼眾作法羯磨。方趣大僧之處名趣向羯磨。泰云趣向安居處作羯磨也。六恣舉者夏末自恣舉罪也。七治罰有罪如七羯磨等。八攝受者大眾先調惡人令其出衆。已經多時彼既調伏悔先所作。眾還羯磨聽其依眾名為攝受。上八隨事下二辨法。言五種補特迦羅者。一良慧喻。依義判文。二鸚鵡喻。依文判義。三炬燭喻人。謂少聞多解。如一燈燭展轉傳燃等。四電光喻人。於前十種羯磨。或時暫解或時不見。如彼電光。五書畫喻人。案文行事。不增不減。上來辨真。自下辨偽。言不入契經者不順修多羅。不現於律者不順毗尼。違背法性者違阿毗達磨也。第十二解說。中言除十種事乃至當知此言非清凈說者。若如下言十種事壞戒見等得向余異人說。然是清凈說除十事。外若有比丘于異人處說余比丘壞戒見等非

【現代漢語翻譯】 現代漢語譯本 磨中說到的十種羯磨（karma，業）是：一、受具足戒時做的羯磨。二、結大小界（sima，結界）。三、長者景雲（Jingyun，人名）。例如大臣的兒子或者王子，真心願意出家並在佛法中多有利益，但不能斷除非時食等。大眾為他準備粥來滋養他的心，通過羯磨推聽和合各種藥物，做成粥給他吃，不要讓他看到藥物的根莖。泰（Tai，人名）說，布薩羯磨（posadha-karma，說戒羯磨）翻譯過來就是『長養』，長養功德的意思。四、同意者景雲。例如有證得初果（sotapanna，須陀洹）的修行人，對衣食沒有愛惜之心，眾比丘等爭相向他乞求，導致他貧困。這時大眾同意共同制止這種行為，併爲此做羯磨。泰說，所做的事情通過羯磨使僧眾的意見達成一致。五、趣曏者景雲。例如比丘尼想要在大僧眾中受具足戒，先在尼眾中做法羯磨，然後前往大僧之處，這稱為趣向羯磨。泰說，趣向安居處做羯磨也是如此。六、恣舉（pravarana，自恣）者，指夏季安居結束時，允許僧眾互相指出過失。七、治罰有罪者，例如七種羯磨等。八、攝受者，大眾先調伏惡人，令其離開僧團。經過很長時間，此人已經調伏，並懺悔之前的所作所為。僧眾再次做羯磨，允許他重新回到僧團，這稱為攝受。以上八種羯磨是隨事而作，以下兩種羯磨是辨別法義。說到五種補特伽羅（pudgala，人）：一、良慧喻，指依據義理來判斷經文。二、鸚鵡喻，指依據經文來判斷義理。三、炬燭喻人，指聽聞不多但理解很多的人，就像一盞燈燭輾轉相傳點燃其他燈燭一樣。四、電光喻人，指對於前面提到的十種羯磨，有時暫時理解，有時又不理解，就像閃電一樣。五、書畫喻人，指按照經文行事，不增加也不減少。以上是辨別真義，以下是辨別偽義。說到不入契經者，指不順應修多羅（sutra，經）。不現於律者，指不順應毗尼（vinaya，律）。違背法性者，指違背阿毗達磨（abhidharma，論）。第十二解說中說，除去十種事，乃至應當知道這些話不是清凈的說法。如果像下面所說，十種事指毀壞戒律、邪見等，可以向其他人說，但這是清凈的說法。除去這十種事之外，如果有比丘在其他人面前說其他比丘毀壞戒律、邪見等，那就不是清凈的說法。

【English Translation】 English version The ten karmas (karma, action) mentioned are: 1. The karma performed when receiving the full monastic precepts. 2. Establishing the great and small boundaries (sima, boundary). 3. Elder Jingyun (Jingyun, a name). For example, the son of a minister or a prince who sincerely wishes to renounce the world and benefit greatly from the Buddha's teachings, but is unable to abstain from untimely food, etc. The Sangha prepares porridge for him to nourish his mind, and through karma, various medicines are combined and made into porridge for him to eat, without letting him see the roots of the medicines. Tai (Tai, a name) said that the posadha-karma (posadha-karma, recitation of precepts karma) translates to 'nourishment', meaning nourishing merit. 4. Agreement, Jingyun. For example, if there is a practitioner who has attained the first fruit (sotapanna, stream-enterer) and has no attachment to clothing and food, the monks compete to beg from him, leading to his poverty. At this time, the Sangha agrees to jointly stop this behavior and performs karma for it. Tai said that the things done through karma make the Sangha's opinions consistent. 5. Approaching, Jingyun. For example, if a bhikkhuni (nun) wants to receive the full precepts in the great Sangha, she first performs the karma in the bhikkhuni Sangha, and then goes to the place of the great Sangha, which is called approaching karma. Tai said that performing karma to approach the place of retreat is also like this. 6. Pravarana (pravarana, self-surrender), refers to the end of the summer retreat, allowing the Sangha to point out each other's faults. 7. Punishing the guilty, such as the seven karmas, etc. 8. Receiving, the Sangha first subdues the wicked person and makes him leave the Sangha. After a long time, this person has been subdued and repents of his previous actions. The Sangha performs karma again, allowing him to return to the Sangha, which is called receiving. The above eight karmas are performed according to the circumstances, and the following two karmas are to distinguish the meaning of the Dharma. Speaking of the five types of pudgalas (pudgala, person): 1. Good wisdom analogy, refers to judging the scriptures based on the meaning. 2. Parrot analogy, refers to judging the meaning based on the scriptures. 3. Torch analogy, refers to people who hear little but understand a lot, just like a lamp that is passed on to light other lamps. 4. Lightning analogy, refers to the ten karmas mentioned earlier, sometimes understood temporarily, sometimes not understood, like lightning. 5. Book and painting analogy, refers to acting according to the scriptures, without adding or subtracting. The above is to distinguish the true meaning, and the following is to distinguish the false meaning. Speaking of those who do not enter the sutra (sutra, discourse), refers to those who do not follow the sutra. Those who do not appear in the vinaya (vinaya, discipline), refers to those who do not follow the vinaya. Those who violate the nature of the Dharma, refers to those who violate the Abhidharma (abhidharma, higher knowledge). In the twelfth explanation, it is said that except for ten things, and even you should know that these words are not pure speech. If, as stated below, the ten things refer to destroying precepts, wrong views, etc., it can be said to others, but this is pure speech. Apart from these ten things, if a bhikkhu (monk) says to others that other bhikkhus have destroyed precepts, wrong views, etc., then it is not pure speech.

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清凈說。言十事應向餘人說者。一欲害佛。二於法。三于僧。以損三寶故乃至向王說。然是清凈說。四見由彼壞戒見等者。故更令余比丘破戒見等。其惡眾漸壞增長或聞或疑。向他人說令惡眾息。五見彼自顯示壞戒見軌命等不正法。或聞或疑。六慾令彼出壞戒見等欲安置善處。故向人說。七諸比丘等悉壞戒見等。為護他俗人故。更相䨱護眾惡日增。亦須向他人說便息惡。八或有施主乃至造寺主等白僧言。在此住諸比丘等若見壞戒見等者當告我知。若諸僧眾同聞此言。亦須向施主等說。亦是清凈說。九若有見他由此僧眾壞戒見等因緣故。諸王等內懷嫌恨欲起無義利事。或聞或疑。亦須向他人說。是清凈說。十僧眾于壞戒見等污他家行惡行。無有力能治罰唯一因緣謂向他說者是清凈說。言污他家行惡行者。如律污家擯謗違諫戒中說。言若因嫉妒等者。除上十事因緣嫉妒等欲毀損故說者。名不凈說。第十三解喻事。中言本生事者。謂說前生菩薩行事為喻。本事事者。謂說菩薩前生身諸外相應事為喻。影像事者。謂說乳酪乃至醍醐等喻佛性。影像相似舉其勝人故也。又以世間七種河中等者。謂涅槃經中前生死河中七種眾生。后明涅槃河中亦有七人。顯正法中七種人也。一常沒。二暫出還沒。三世已即住。四出已遍觀四方。五遍

觀已行。六行已覆住。七水陸俱行。廣釋如彼。假合事者謂大王喻或良醫喻者。景雲。如世尊說第六王為最。如說羅漢除煩惱病。如彼良醫能除諸毒。泰云。或以大王或以良醫等眾多事假合喻佛等。言復有現見世間譬喻至少分相應等者。如說煩惱種子及無漏種同依賴耶。猶如糞穢及真金等同在一處。譬喻事者謂廣長眾多譬喻等者。如說一譬無量因緣。名長譬喻。如火宅喻等是也。上來抉擇此地有三段中前二段訖。自下第三廣以六十四門雜抉擇。初明所知法。于中初明由五相立所知差別。后辨諸智差別。前中標列五相次第解釋。言若世俗能知假立所知乃至一分應修習者。問云何了知善惡有罪無罪緣生等法名知假立耶。解云。此等諸法若望瓶盆等應名實法。今望苦等諦理名為勝義。故說緣生罪福等名為假立。一分不善等應離善等一分應修。言又能了知至而起眾行者。知世俗言說於世間法起名游世間。隨此名言以起眾行。言知他意樂界及隨眠者隨轉理門。種在六識。意樂是欲。隨眠是種子。由知他六識人心。故心上所有隨逐隨眠亦名知也。亦可初地已上他心智。知賴耶心及種子。言知依處有二一自利行二利他行者。即於前五作業之智。前之三種于境無疑。名依自利行依處。后之二智知所度生根業等事。名依利他行依處。言世

【現代漢語翻譯】 現代漢語譯本 觀已行：已經完成了觀行。 六行已覆住：六行觀已經重複並安住。 七水陸俱行：七種供養在水陸法會中同時進行。廣釋如彼：詳細的解釋如同前面所說。 假合事者謂大王喻或良醫喻者：假合的事例指的是用國王的比喻或者良醫的比喻。 景雲：景雲法師說。 如世尊說第六王為最：如同世尊所說，第六天魔王最為強大。 如說羅漢除煩惱病：如同阿羅漢能夠去除煩惱的疾病。 如彼良醫能除諸毒：如同良醫能夠去除各種毒素。 泰云：泰法師說。 或以大王或以良醫等眾多事假合喻佛等：或者用國王或者用良醫等眾多事例，假合比喻佛等等。 言復有現見世間譬喻至少分相應等者：又說有現見的世間譬喻，至少有一部分是相應的。 如說煩惱種子及無漏種同依賴耶：例如說煩惱的種子和無漏的種子，是否同樣依賴於阿賴耶識？ 猶如糞穢及真金等同在一處：就像糞便和真金等，同樣處在一個地方。 譬喻事者謂廣長眾多譬喻等者：譬喻的事例指的是廣博而長遠的眾多譬喻等等。 如說一譬無量因緣：例如說一個譬喻包含無量的因緣。 名長譬喻：這被稱為長譬喻。 如火宅喻等是也：例如火宅的比喻等等。 上來抉擇此地有三段中前二段訖：以上對這個地方的抉擇分為三個部分，前面兩個部分已經結束。 自下第三廣以六十四門雜抉擇：從下面開始，第三部分將廣泛地用六十四種門來綜合抉擇。 初明所知法：首先闡明所知法。 于中初明由五相立所知差別：其中首先闡明由五種相來建立所知的差別。 后辨諸智差別：然後辨別各種智慧的差別。 前中標列五相次第解釋：前面標出並列舉了五種相，然後依次解釋。 言若世俗能知假立所知乃至一分應修習者：如果世俗能夠了解假立的所知，乃至一部分應該修習。 問云何了知善惡有罪無罪緣生等法名知假立耶：提問：如何瞭解善惡、有罪無罪、緣起等法，被稱爲了解假立呢？ 解云：解釋說： 此等諸法若望瓶盆等應名實法：這些法如果相對於瓶子、盆子等，應該被稱為實法。 今望苦等諦理名為勝義：現在相對於苦等真諦的道理，被稱為勝義。 故說緣生罪福等名為假立：所以說緣起、罪福等被稱為假立。 一分不善等應離善等一分應修：一部分不善等應該遠離，善等一部分應該修習。 言又能了知至而起眾行者：又說能夠了解（世俗諦）而發起各種行為的人。 知世俗言說於世間法起名游世間：瞭解世俗的言說，對於世間法生起作用，這被稱為游世間。 隨此名言以起眾行：隨著這些名言而發起各種行為。 言知他意樂界及隨眠者隨轉理門：瞭解他人的意樂界和隨眠，是隨著轉化的道理之門。 種在六識：種子存在於六識之中。 意樂是欲：意樂是慾望。 隨眠是種子：隨眠是種子。 由知他六識人心：由於瞭解他人六識的心。 故心上所有隨逐隨眠亦名知也：所以心上所有隨逐的隨眠，也稱為知。 亦可初地已上他心智：也可以說是初地以上的他心智。 知賴耶心及種子：瞭解阿賴耶識的心和種子。 言知依處有二一自利行二利他行者：說了解所依之處有兩種，一是自利行，二是利他行。 即於前五作業之智：就是對於前面五種作業的智慧。 前之三種于境無疑：前面的三種智慧對於所緣境沒有懷疑。 名依自利行依處：被稱為依自利行的所依之處。 后之二智知所度生根業等事：後面的兩種智慧瞭解所要度化的眾生的根器、業力等事情。 名依利他行依處：被稱為依利他行的所依之處。 言世：說世間。

【English Translation】 English version 『Guan Yi Xing』: The contemplation has been practiced. 『Liu Xing Yi Fu Zhu』: The six practices of contemplation have been repeated and established. 『Qi Shui Lu Ju Xing』: The seven offerings are performed simultaneously in the Water and Land Dharma Assembly. 『Guang Shi Ru Bi』: Detailed explanations are as mentioned before. 『Jia He Shi Zhe Wei Da Wang Yu Huo Liang Yi Yu Zhe』: Examples of composite matters refer to the metaphor of a king or the metaphor of a good doctor. 『Jing Yun』: Jingyun Dharma Master said. 『Ru Shi Zun Shuo Di Liu Wang Wei Zui』: As the World Honored One said, the Sixth Heaven Demon King is the most powerful. 『Ru Shuo Luo Han Chu Fan Nao Bing』: Like an Arhat who can remove the disease of afflictions. 『Ru Bi Liang Yi Neng Chu Zhu Du』: Like a good doctor who can remove all kinds of toxins. 『Tai Yun』: Tai Dharma Master said. 『Huo Yi Da Wang Huo Yi Liang Yi Deng Zhong Duo Shi Jia He Yu Fo Deng』: Or using the king or the good doctor and many other things as composite metaphors for the Buddha and so on. 『Yan Fu You Xian Jian Shi Jian Pi Yu Zhi Shao Fen Xiang Ying Deng Zhe』: It is also said that there are visible worldly metaphors, at least a part of which is corresponding. 『Ru Shuo Fan Nao Zhong Zi Ji Wu Lou Zhong Tong Yi Lai Ye』: For example, is it said that the seeds of afflictions and the seeds of non-outflow are equally dependent on the Alaya consciousness? 『You Ru Fen Hui Ji Zhen Jin Deng Tong Zai Yi Chu』: Just like feces and real gold are in the same place. 『Pi Yu Shi Zhe Wei Guang Chang Zhong Duo Pi Yu Deng Zhe』: Examples of metaphors refer to broad and long numerous metaphors and so on. 『Ru Shuo Yi Pi Wu Liang Yin Yuan』: For example, it is said that one metaphor contains countless causes and conditions. 『Ming Chang Pi Yu』: This is called a long metaphor. 『Ru Huo Zhai Yu Deng Shi Ye』: Such as the metaphor of the burning house and so on. 『Shang Lai Jue Ze Ci Di You San Duan Zhong Qian Er Duan Qi』: The above determination of this place is divided into three parts, the first two parts have been completed. 『Zi Xia Di San Guang Yi Liu Shi Si Men Za Jue Ze』: From below, the third part will be extensively determined by sixty-four gates. 『Chu Ming Suo Zhi Fa』: First, clarify the knowable dharmas. 『Yu Zhong Chu Ming You Wu Xiang Li Suo Zhi Cha Bie』: Among them, first clarify the differences in what is knowable established by the five aspects. 『Hou Bian Zhu Zhi Cha Bie』: Then distinguish the differences between various wisdoms. 『Qian Zhong Biao Lie Wu Xiang Ci Di Jie Shi』: The five aspects are listed and explained in order. 『Yan Ruo Shi Su Neng Zhi Jia Li Suo Zhi Nai Zhi Yi Fen Ying Xiu Xi Zhe』: If the worldly can understand the falsely established knowable, even a part should be practiced. 『Wen Yun He Liao Zhi Shan E You Zui Wu Zui Yuan Sheng Deng Fa Ming Zhi Jia Li Ye』: Question: How to understand good and evil, sinful and sinless, dependent origination and other dharmas, is called understanding false establishment? 『Jie Yun』: Explanation says: 『Ci Deng Zhu Fa Ruo Wang Ping Pen Deng Ying Ming Shi Fa』: These dharmas, if compared to bottles, basins, etc., should be called real dharmas. 『Jin Wang Ku Deng Di Li Ming Wei Sheng Yi』: Now, compared to the truth of suffering, etc., it is called ultimate truth. 『Gu Shuo Yuan Sheng Zui Fu Deng Ming Wei Jia Li』: Therefore, it is said that dependent origination, sin and merit, etc., are called false establishment. 『Yi Fen Bu Shan Deng Ying Li Shan Deng Yi Fen Ying Xiu』: A part of unwholesome things should be avoided, and a part of wholesome things should be practiced. 『Yan You Neng Liao Zhi Zhi Er Qi Zhong Xing Zhe』: It is also said that those who can understand (conventional truth) and initiate various actions. 『Zhi Shi Su Yan Shuo Yu Shi Jian Fa Qi Ming You Shi Jian』: Understanding worldly speech and arising in worldly dharmas is called wandering in the world. 『Sui Ci Ming Yan Yi Qi Zhong Xing』: Following these names and words to initiate various actions. 『Yan Zhi Ta Yi Le Jie Ji Sui Mian Zhe Sui Zhuan Li Men』: Understanding others' intentions and latent tendencies is following the gate of transforming principles. 『Zhong Zai Liu Shi』: Seeds exist in the six consciousnesses. 『Yi Le Shi Yu』: Intention is desire. 『Sui Mian Shi Zhong Zi』: Latent tendency is a seed. 『You Zhi Ta Liu Shi Ren Xin』: Because of understanding the minds of others' six consciousnesses. 『Gu Xin Shang Suo You Sui Zhu Sui Mian Yi Ming Zhi Ye』: Therefore, all the latent tendencies that follow the mind are also called knowledge. 『Yi Ke Chu Di Yi Shang Ta Xin Zhi』: It can also be said to be the telepathy above the first ground. 『Zhi Lai Ye Xin Ji Zhong Zi』: Understanding the mind and seeds of Alaya consciousness. 『Yan Zhi Yi Chu You Er Yi Zi Li Xing Er Li Ta Xing Zhe』: It is said that there are two places to rely on, one is self-benefiting practice, and the other is other-benefiting practice. 『Ji Yu Qian Wu Zhong Zuo Ye Zhi Zhi』: That is, the wisdom of the previous five kinds of actions. 『Qian Zhi San Zhong Yu Jing Wu Yi』: The first three kinds of wisdom have no doubt about the object. 『Ming Yi Zi Li Xing Yi Chu』: It is called the place to rely on for self-benefiting practice. 『Hou Zhi Er Zhi Zhi Suo Du Sheng Gen Ye Deng Shi』: The latter two kinds of wisdom understand the faculties, karma, and other things of the beings to be saved. 『Ming Yi Li Ta Xing Yi Chu』: It is called the place to rely on for other-benefiting practice. 『Yan Shi』: Saying the world.

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俗智通三性通漏無漏唯是世間者。此當毗曇等智。等智通三性唯有漏今通無漏者。據在無學離漏身起。故名無漏。言此及所餘總名俗智者。謂此無學身中及余凡夫學人身中有漏三性智慧併名俗智。當知余法類等取四締智盡無生智。唯于漏盡中生至唯出世間者。如理智故唯無漏。若作如是分別者至俗智攝等者。即是后智以分別名世間。是未曾得是羅漢身中生故亦名出世。他心智唯是世間等者。問學人他心智既是有漏。云何能知無漏心耶。解云。同是學人之類。以有漏他心智知他無漏心。亦有何過。如他心智在色界能知色界心。不同小論有漏他心智唯知他人有漏心不知無漏。不知無色界心等。言盡無生智如前應知者。若不分別是出世。若分別是世間俱是無漏等是即漏盡通通世出世唯無漏言空解脫門八智所攝等者。除世俗及他心智。此空門智欲入真如觀時。先觀諸法空及無我義。當八智如觀。四諦空無我即義當苦等四智觀。下欲界空義當法智觀。上二界空義當此智。在無學身即是盡無生二智。是知八智相應定數為空解脫門。下辨智差別。中文分有七。初舉解脫門及不共法無礙解等。指前已說。一明諸通智。于中分三。初明六通智之名義。次明具神通人。后通明對辨。初中雲何神境者問所轉變。云何神境智者問能轉變。云何神

【現代漢語翻譯】 現代漢語譯本 『俗智』（Sāmānya-jñāna， सामान्यज्ञान）通達三種自性（三性：善、惡、無記），通達有漏（sāsrava， सस्रव）和無漏（anāsrava， अनास्रव），僅僅是世間的（laukika， लौकिक）。這指的是《阿毗達摩》（Abhidharma， अभिधर्म）等智慧。 『等智』（Sama-jñāna， समज्ञान）通達三種自性，僅僅是有漏，現在說通達無漏，是根據在無學（aśaikṣa，अशैक्ष）位，從離漏之身生起，所以稱為無漏。說『此』以及其餘總名為『俗智』，是指此無學身中以及其餘凡夫（pṛthagjana， पृथग्जन）、學人（śaikṣa， शैक्ष）身中，有漏的三性智慧，都名為俗智。應當知道其餘的法智（dharma-jñāna， धर्मज्ञान）等，包括四諦智（satya-jñāna， सत्यज्ञान）、盡智（kṣaya-jñāna， क्षयज्ञान）、無生智（anutpāda-jñāna， अनुत्पादज्ञान）。唯有在漏盡（āsravakṣaya， आस्रवक्षय）中生起，直至僅僅是出世間的（lokottara， लोकोत्तर），因為是如理智（yathābhūta-jñāna， यथाभूतज्ञान），所以僅僅是無漏。 如果作這樣的分別，直至『俗智』所攝等，那就是后智（pṛṣṭha-labdha-jñāna， पृष्ठलब्धज्ञान），因為以分別之名是世間的，是未曾得到的，是阿羅漢（arhat， अर्हत्）身中生起，所以也名出世。他心智（paracitta-jñāna， परचित्तज्ञान）僅僅是世間的等。問：學人的他心智既然是有漏，如何能知無漏心呢？解答說：同是學人這一類，以有漏的他心智知他人的無漏心，又有什麼過失呢？如同他心智在能知心，不同於小論中有漏的他心智僅僅知他人有漏心，不知無漏，不知無**心等。說盡智、無生智如前應當知道，如果不分別是出世，如果分別是世間，都是無漏等，這就是漏盡通（āsravakṣaya-abhijñā， आस्रवक्षयाभिज्ञा）通達世間和出世間，僅僅是無漏。說空解脫門（śūnyatā-vimokṣa-mukha， शून्यताविमोक्षमुख）為八智所攝等，除去世俗智（saṃvṛti-jñāna， संवृतिज्ञान）和他心智。此空門智想要進入真如（tathatā， तथाता）觀的時候，先觀察諸法空（śūnya， शून्य）以及無我義（anātman， अनात्मन्）。當八智如觀，四諦空無我，即義當苦（duḥkha， दुःख）等四智觀。下欲界（kāmadhātu， कामधातु）空義當法智觀，上二界（rūpadhātu， रूपधातु；arūpadhātu， अरूपधातु）空義當此智。在無學身即是盡智、無生二智。是知八智相應定數為空解脫門。下面辨別智慧的差別，中文分為七個部分。首先舉出解脫門以及不共法（āveṇika-dharma， आवेणिकधर्म）、無礙解（pratisaṃvidā， प्रतिसंविदा）等，指前面已經說過。一是闡明諸通智，其中分為三部分。首先闡明六通智（ṣaḍ-abhijñā， षडभिज्ञा）的名稱和意義，其次闡明具有神通的人，后通明對辨。初中說云何神境（ṛddhi-viṣaya， ऋद्धिविषय）者，問所轉變。云何神境智（ṛddhi-viṣaya-jñāna， ऋद्धिविषयज्ञान）者，問能轉變。云何神

【English Translation】 English version 'Conventional wisdom' (Sāmānya-jñāna, सामान्यज्ञान) penetrates the three natures (three natures: good, evil, and neutral), penetrates the contaminated (sāsrava, सस्रव) and uncontaminated (anāsrava, अनास्रव), and is only mundane (laukika, लौकिक). This refers to the wisdom of the Abhidharma (अभिधर्म) and others. 'Equal wisdom' (Sama-jñāna, समज्ञान) penetrates the three natures and is only contaminated. Now, saying it penetrates the uncontaminated is based on arising in the state of a non-learner (aśaikṣa, अशैक्ष) from a body free from contamination, hence it is called uncontaminated. Saying 'this' and the rest are collectively called 'conventional wisdom' refers to the contaminated wisdom of the three natures in the body of this non-learner and in the bodies of other ordinary people (pṛthagjana, पृथग्जन) and learners (śaikṣa, शैक्ष). It should be known that the remaining Dharma wisdom (dharma-jñāna, धर्मज्ञान) and others include the wisdom of the Four Noble Truths (satya-jñāna, सत्यज्ञान), the wisdom of exhaustion (kṣaya-jñāna, क्षयज्ञान), and the wisdom of non-arising (anutpāda-jñāna, अनुत्पादज्ञान). It only arises in the exhaustion of contamination (āsravakṣaya, आस्रवक्षय), up to being only supramundane (lokottara, लोकोत्तर), because it is wisdom as it is (yathābhūta-jñāna, यथाभूतज्ञान), so it is only uncontaminated. If such distinctions are made, up to 'included in conventional wisdom,' then that is subsequent wisdom (pṛṣṭha-labdha-jñāna, पृष्ठलब्धज्ञान), because the name of distinction is mundane, it is unprecedented, and it arises in the body of an Arhat (arhat, अर्हत्), so it is also called supramundane. The wisdom of knowing others' minds (paracitta-jñāna, परचित्तज्ञान) is only mundane, and so on. Question: Since the wisdom of knowing others' minds of a learner is contaminated, how can it know an uncontaminated mind? The answer is: Being of the same category of learners, there is no fault in knowing the uncontaminated mind of others with the contaminated wisdom of knowing others' minds. Just as the wisdom of knowing others' minds is in the knowing mind, unlike the lesser treatises where the contaminated wisdom of knowing others' minds only knows the contaminated minds of others, and does not know the uncontaminated, does not know the no-mind, and so on. It should be known that the wisdom of exhaustion and the wisdom of non-arising are as before. If there is no distinction, it is supramundane; if there is distinction, it is mundane. Both are uncontaminated, and so on. This is the supernormal power of the exhaustion of contamination (āsravakṣaya-abhijñā, आस्रवक्षयाभिज्ञा) that penetrates the mundane and the supramundane, and is only uncontaminated. Saying that the door of emptiness liberation (śūnyatā-vimokṣa-mukha, शून्यताविमोक्षमुख) is included in the eight wisdoms, etc., excludes conventional wisdom (saṃvṛti-jñāna, संवृतिज्ञान) and the wisdom of knowing others' minds. When this wisdom of the door of emptiness wants to enter the contemplation of Suchness (tathatā, तथाता), it first contemplates the emptiness (śūnya, शून्य) of all dharmas and the meaning of no-self (anātman, अनात्मन्). When the eight wisdoms contemplate in this way, the emptiness and no-self of the Four Noble Truths correspond to the contemplation of the four wisdoms of suffering (duḥkha, दुःख), etc. The meaning of emptiness in the lower desire realm (kāmadhātu, कामधातु) corresponds to the contemplation of Dharma wisdom, and the meaning of emptiness in the upper two realms (rūpadhātu, रूपधातु; arūpadhātu, अरूपधातु) corresponds to this wisdom. In the body of a non-learner, it is the two wisdoms of exhaustion and non-arising. It is known that the fixed number of eight wisdoms in correspondence is the door of emptiness liberation. Below, the differences in wisdom are distinguished, and the Chinese text is divided into seven parts. First, the door of liberation, the unique qualities (āveṇika-dharma, आवेणिकधर्म), unimpeded understanding (pratisaṃvidā, प्रतिसंविदा), etc., are mentioned, referring to what has been said before. One is to clarify the wisdoms of the supernormal powers, which is divided into three parts. First, the names and meanings of the six supernormal powers (ṣaḍ-abhijñā, षडभिज्ञा) are clarified, then the people who possess supernormal powers are clarified, and finally, a general explanation and distinction are made. In the first part, it is said, 'What is the realm of supernormal power (ṛddhi-viṣaya, ऋद्धिविषय)?' asks about what is transformed. 'What is the wisdom of the realm of supernormal power (ṛddhi-viṣaya-jñāna, ऋद्धिविषयज्ञान)?' asks about what can transform. What is the supernormal

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境智作證者。問修證得神境智之因緣。謂從一種變作多種明所轉變。乃至梵世身自在轉者。明所運轉。由神境智至是故說。此名為神境者釋神境名。此答初問。言若智乃至故說名神境智者答第二問。簡生處得智等故名修果。言即此智種子乃至名神境智作證者。答第三作證。問神通種子一切眾生無始已來數得神通皆有種子。由有性障事障不能起神用。今時行者由離二障修習勢力。令舊種子增長相續。爾時緣具得起通故。言即此種子由生緣所攝受等。如是一切總攝為一名神通智作證通者謂神境智及作證總名為神境智證通。言謂諸他心由有貪等者。明他心通境。謂有貪無貪等十對心。若具大威德等者明他心通體。言此智作證如前應知者。謂此種子由生緣所攝受故相續增長等。言若修果眼所攝清凈色以為依止等者。天眼通即以眼識相應慧為體。然余文說緣未來等者。據余意識相應眷屬通為論。言盡無生智名漏盡智。若依薩婆多有二義。一從所緣境名六智性。二在身出體。是十智性通漏無漏。今大乘唯世間盡世間盡無生智為體也。次明具神通者景雲。若遇其時便能示現者是神境通。或復安住者天耳聞聲。他心通知他心行差別。但了所知自安而未能廣作引他事業。言或行他利或於是中能善問記者即后三通。宿命知他過去曾所經生。

【現代漢語翻譯】 現代漢語譯本 境智作證者：問的是修證得到神境智（Abhijñā-jñāna，超自然智慧）的因緣。說是從一種變化成多種，明白所轉變的道理。乃至在梵天世界身體能自在運轉，明白是心識在運轉。因為有神境智才能達到這種境界，所以這樣說。『此名為神境者』是解釋神境的名稱。這是回答第一個問題。 『言若智乃至故說名神境智者』是回答第二個問題，是爲了簡別從出生處得到的智慧等等，所以稱為修行的果報。 『言即此智種子乃至名神境智作證者』是回答第三個作證的問題。問：神通的種子，一切眾生從無始以來無數次得到神通，都有種子，因為有自性上的障礙和事情上的障礙，不能產生神通的作用。現在修行的人因為離開了這兩種障礙，通過修習的力量，使舊的種子增長相續。這時因緣具足，就能產生神通。『言即此種子由生緣所攝受等』，像這樣一切總括起來稱為神通智作證。所謂神境智以及作證，總稱為神境智證通。 『言謂諸他心由有貪等者』，說明他心通（Paracitta-jñāna，讀心術）的境界，指有貪、無貪等十種相對的心。『若具大威德等者』，說明他心通的本體。 『言此智作證如前應知者』，是指這種種子由生緣所攝受，所以相續增長等等。 『言若修果眼所攝清凈色以為依止等者』，天眼通（ দিব্য-চক্ষু, দিব্যদৃষ্টি， দিব্যজ্ঞান， दिव्यचक्षु， दिव्यदृष्टि， दिव्यज्ञान，超自然視力）是以眼識相應的智慧為本體。然而其他文中所說的緣未來等等，是根據與意識相應的眷屬通來論述的。 『言盡無生智名漏盡智』，如果依據薩婆多（Sarvāstivāda，一切有部），有兩種含義：一是從所緣的境界來說，是六種智慧的性質；二是在身體之外顯現，是十種智慧的性質，貫通有漏和無漏。現在大乘佛教只以世間的盡、世間的盡、無生智為本體。 接下來闡明具備神通的人的情況。景雲：『若遇其時便能示現者是神境通』，或者安住于某種狀態，天耳通（ দিব্য-শ্রোত্র, দিব্য-কর্ণ, दिव्य-श्रोत्र， दिव्य-कर्ण，超自然聽力）能聽到聲音，他心通能瞭解他人心行的差別，但只是瞭解所知，自己安住而不能廣泛地引導他人。 『言或行他利或於是中能善問記者』，指的就是后三種神通。宿命通（पूर्व-निवासानुस्मृति-ज्ञान，Pūrva-nivāsānusmṛti-jñāna，回憶前世的能力）能知道他人過去所經歷的生命。

【English Translation】 English version The one who testifies to the realm of wisdom: This asks about the causes and conditions for cultivating and attaining Abhijñā-jñāna (supernatural wisdom). It says that from one kind of transformation into many, one understands the principle of what is transformed. Even to the point where the body can freely operate in the Brahma world, one understands that it is consciousness that is operating. Because one has Abhijñā-jñāna, one can reach this state, so it is said. 『This is called Abhijñā』 explains the name of Abhijñā. This answers the first question. 『If wisdom, etc., is said to be named Abhijñā-jñāna』 answers the second question, which is to distinguish it from the wisdom obtained from the place of birth, etc., so it is called the fruit of cultivation. 『That this seed of wisdom, etc., is named Abhijñā-jñāna as proof』 answers the third question of proof. Question: The seeds of supernatural powers, all sentient beings have obtained supernatural powers countless times since beginningless time, and all have seeds. Because there are obstacles of self-nature and obstacles of events, the function of supernatural powers cannot arise. Now, practitioners, because they are separated from these two obstacles, through the power of cultivation, cause the old seeds to grow continuously. At this time, when the conditions are complete, supernatural powers can arise. 『That this seed is received by the conditions of birth, etc.』, like this, everything is collectively called supernatural wisdom as proof. What is called Abhijñā-jñāna and proof is collectively called Abhijñā-jñāna as proof of supernatural power. 『That all other minds are due to greed, etc.』 explains the realm of Paracitta-jñāna (mind-reading), referring to the ten kinds of relative minds, such as greedy and non-greedy. 『If one possesses great power, etc.』 explains the substance of Paracitta-jñāna. 『That this wisdom is used as proof should be known as before』 refers to the fact that this seed is received by the conditions of birth, so it grows continuously, etc. 『If the pure form collected by the eye is taken as the basis, etc.』, Divya-cakṣu (divine eye) takes the wisdom corresponding to eye consciousness as its substance. However, other texts say that it is related to the future, etc., which is based on the family of supernatural powers corresponding to consciousness. 『The wisdom of the exhaustion of non-birth is called the wisdom of the exhaustion of outflows.』 If based on Sarvāstivāda, there are two meanings: one is from the perspective of the object of cognition, which is the nature of the six wisdoms; the other is that it appears outside the body, which is the nature of the ten wisdoms, connecting the outflows and non-outflows. Now, Mahayana Buddhism only takes the exhaustion of the world, the exhaustion of the world, and the wisdom of non-birth as its substance. Next, it clarifies the situation of those who possess supernatural powers. Jingyun: 『If one can show it when the time comes, it is Abhijñā』, or dwelling in a certain state, Divya-śrotra (divine ear) can hear sounds, Paracitta-jñāna can understand the differences in the actions of other people's minds, but only understands what is known, and dwells in oneself without being able to widely guide others. 『Or if one performs actions for the benefit of others, or if one can ask good questions in this regard』 refers to the last three supernatural powers. Pūrva-nivāsānusmṛti-jñāna (the ability to recall past lives) can know the lives that others have experienced in the past.

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天眼見諸眾生此死彼生。漏盡證彼無為。如是三通知他曾當等事稱機說法。故言能善問記。泰云。或復安住者自為遊戲。或行利他者為利故現也。下通明對辨路不論示現。言后三通令遠斷常等者。宿命知他過去因緣。說示彼人令離常見。天眼知他未來當受生死。示其令離斷見。漏盡通者宣說中道。三明無諍愿智。文分有三。初明無諍次明愿智。后明佛不數入無諍定。初中有三。初明三種因緣修無諍定。次釋無諍名。后明修無諍時事中將護。初言俱分解脫利根羅漢住無諍者。毗曇但言利根不動者得。不言俱脫今言俱脫。以要得滅定方修無諍。于自所起下釋名也。如是已下明修時將護。次明愿智要先發愿。已入邊際定。修已方知。三乘愿智各隨所知境界通達。下明佛不數入無諍定。謂若應以興諍而調伏者。即便諍論故不數數入。四明依定引發諸智差別。如第四定為依引發無諍愿智。當知如來不共法妙智亦爾者。依此文證如來諸德皆依第四定。復以此證四無礙礙並通依四定。不同小論。五明唯依五地最初入聖。以初近分定已前未有根本定故。彼諸聖人依未至定入于見道。二禪未至定前已有初根本定能發無漏故。上七地前方便不未至不發無漏。六明世出世智三際差別。先總標起然後正辨。正辨中二。初明世智后明出世智。世智

【現代漢語翻譯】 現代漢語譯本 天眼能看見各種眾生死後又投生到別處。（天眼：一種超自然能力，能看見遠近、內外、前後等一切事物。）斷盡煩惱的人證得了涅槃。（漏盡：斷盡所有煩惱。無為：指涅槃，一種沒有生滅變化的境界。）像這樣，通過三種神通了解眾生過去、現在、未來的事情，然後根據他們的根器和需要說法。（三通：宿命通、天眼通、漏盡通。）所以說佛陀善於提問和記憶。泰法師說，或者安住于無諍三昧是爲了自娛，或者爲了利益他人而示現。（無諍：不與人爭論。三昧：一種精神集中狀態。）下面通過辨析來闡明修行的道路，而不是直接展示結果。說后三種神通能使人遠離斷見和常見等錯誤觀念，是因為宿命通能知曉眾生過去世的因緣，從而開示他們，使他們遠離常見。（宿命通：一種超自然能力，能知曉自己和他人的前世。常見：認為事物是永恒不變的。）天眼通能知曉眾生未來將要承受的生死輪迴，從而開示他們，使他們遠離斷見。（斷見：認為事物死後就什麼都沒有了。）漏盡通則能宣說中道。（中道：不偏不倚的真理。） 三種明智包括無諍智、愿智和佛陀不常入無諍定。本文分為三個部分。首先闡明無諍智，其次闡明愿智，最後闡明佛陀不常入無諍定。第一部分又分為三個部分。首先闡明修無諍定的三種因緣，其次解釋無諍的含義，最後闡明修無諍定時需要注意的事項。首先說『俱分解脫的利根阿羅漢安住于無諍』，毗曇宗只說利根的不動者才能獲得，沒有說俱解脫，現在說俱解脫，是因為必須要得到滅盡定才能修無諍。（俱解脫：同時解脫煩惱障和所知障。阿羅漢：斷盡煩惱，證得解脫的聖人。滅盡定：一種極深的精神集中狀態，能暫時停止意識活動。）下面解釋無諍的含義。像這樣以下闡明修無諍時需要注意的事項。 其次闡明愿智，需要先發愿，已經進入邊際定，修行之後才能知曉。三乘的愿智各自隨著所知的境界而通達。（愿智：一種能實現願望的智慧。邊際定：一種接近最高禪定的狀態。三乘：聲聞乘、緣覺乘、菩薩乘。）下面闡明佛陀不常入無諍定，是因為如果應該通過爭論來調伏眾生，佛陀就會選擇爭論，所以不經常進入無諍定。 四、闡明依靠禪定引發各種智慧的差別。例如，依靠第四禪定引發無諍智和愿智，應當知道如來的不共法妙智也是如此。依據這段經文可以證明如來的各種功德都依賴於第四禪定。又以此證明四無礙辯才和神通都依賴於四禪定，這與小乘的觀點不同。（不共法：佛陀獨有的功德。四無礙辯才：義無礙辯、法無礙辯、詞無礙辯、樂說無礙辯。） 五、闡明只有依靠五地才能最初入聖。因為在最初的近分定之前還沒有根本定，所以那些聖人依靠未至定進入見道。（五地：五種禪定境界。近分定：接近根本定的狀態。根本定：四種禪定的基本狀態。未至定：一種接近初禪的禪定狀態。見道：證悟真理的最初階段。）二禪的未至定之前已經有初禪的根本定，能夠引發無漏智慧，所以上面的七地的前方便和未至定不能引發無漏智慧。（無漏智慧：沒有煩惱污染的智慧。） 六、闡明世間智慧和出世間智慧在過去、現在、未來三世的差別。先總的標明，然後正式辨析。正式辨析分為兩個部分。首先闡明世間智慧，然後闡明出世間智慧。世間智慧

【English Translation】 English version The divine eye sees beings passing away from here and being reborn there. (Divine Eye: A supernatural ability to see everything far and near, inside and outside, before and after.) Those who have exhausted their outflows realize Nirvana. (Outflows Exhausted: Exhaustion of all afflictions. Unconditioned: Refers to Nirvana, a state without birth and death.) Thus, through the three kinds of superknowledges, one understands the past, present, and future affairs of beings, and then speaks according to their faculties and needs. (Three Superknowledges: Superknowledge of previous lives, divine eye, and exhaustion of outflows.) Therefore, it is said that the Buddha is good at asking questions and remembering. Master Tai said, 'Or abiding in non-contention samadhi is for self-entertainment, or appearing for the benefit of others.' (Non-contention: Not arguing with others. Samadhi: A state of mental concentration.) The following clarifies the path of practice through analysis, rather than directly showing the results. It is said that the latter three superknowledges can enable people to stay away from wrong views such as annihilationism and eternalism, because the superknowledge of previous lives can know the causes and conditions of beings in past lives, thereby enlightening them and enabling them to stay away from eternalism. (Superknowledge of Previous Lives: A supernatural ability to know one's own and others' previous lives. Eternalism: The view that things are permanent and unchanging.) The divine eye can know the future cycle of birth and death that beings will undergo, thereby enlightening them and enabling them to stay away from annihilationism. (Annihilationism: The view that there is nothing after death.) The superknowledge of the exhaustion of outflows can then proclaim the Middle Way. (Middle Way: The truth of non-attachment.) The three kinds of wisdom include non-contention wisdom, wish-fulfilling wisdom, and the Buddha's infrequent entry into non-contention samadhi. This text is divided into three parts. First, it clarifies non-contention wisdom, second, it clarifies wish-fulfilling wisdom, and finally, it clarifies the Buddha's infrequent entry into non-contention samadhi. The first part is further divided into three parts. First, it clarifies the three causes and conditions for cultivating non-contention samadhi, second, it explains the meaning of non-contention, and finally, it clarifies the matters that need attention when cultivating non-contention. First, it says 'The sharp-witted Arhat who is liberated in both ways abides in non-contention,' the Abhidharma only says that the immovable one with sharp wits can obtain it, without saying liberation in both ways, now it says liberation in both ways, because one must obtain the cessation attainment in order to cultivate non-contention. (Liberation in Both Ways: Simultaneous liberation from the afflictive obscurations and the cognitive obscurations. Arhat: A saint who has exhausted afflictions and attained liberation. Cessation Attainment: An extremely deep state of mental concentration that can temporarily stop mental activity.) The following explains the meaning of non-contention. Like this, the following clarifies the matters that need attention when cultivating non-contention. Secondly, it clarifies wish-fulfilling wisdom, which requires first making a vow, and only after entering the marginal samadhi and practicing can one know it. The wish-fulfilling wisdom of the three vehicles each penetrates according to the realm of knowledge. (Wish-fulfilling Wisdom: A wisdom that can fulfill wishes. Marginal Samadhi: A state close to the highest samadhi. Three Vehicles: Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle.) The following clarifies that the Buddha does not often enter non-contention samadhi, because if one should subdue beings through argument, the Buddha would choose to argue, so he does not often enter non-contention samadhi. Fourth, it clarifies the differences in the various wisdoms that are induced by relying on samadhi. For example, relying on the fourth dhyana induces non-contention wisdom and wish-fulfilling wisdom, one should know that the unique and wonderful wisdom of the Tathagata is also like this. According to this passage, it can be proved that the various merits of the Tathagata depend on the fourth dhyana. It is also proved by this that the four unimpeded eloquence and superknowledges all depend on the four dhyanas, which is different from the Hinayana view. (Unique Qualities: The unique merits of the Buddha. Four Unimpeded Eloquence: Unimpeded eloquence in meaning, unimpeded eloquence in dharma, unimpeded eloquence in words, unimpeded eloquence in joyful speech.) Fifth, it clarifies that one can only initially enter the path of holiness by relying on the five grounds. Because there is no fundamental dhyana before the initial proximate dhyana, those saints rely on the dhyana of approach to enter the path of seeing. (Five Grounds: Five states of dhyana. Proximate Dhyana: A state close to fundamental dhyana. Fundamental Dhyana: The basic states of the four dhyanas. Dhyana of Approach: A state of dhyana close to the first dhyana. Path of Seeing: The initial stage of realizing the truth.) Before the dhyana of approach of the second dhyana, there is already the fundamental dhyana of the first dhyana, which can induce non-outflow wisdom, so the preliminary practices and dhyana of approach of the above seven grounds cannot induce non-outflow wisdom. (Non-Outflow Wisdom: Wisdom without the contamination of afflictions.) Sixth, it clarifies the differences between worldly wisdom and supramundane wisdom in the past, present, and future three times. First, generally indicate, and then formally analyze. The formal analysis is divided into two parts. First, it clarifies worldly wisdom, and then it clarifies supramundane wisdom. Worldly wisdom

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中初明二乘三際世智。后明菩薩三際世智。前中先明初際所起世俗智。言為欲生起彼對治故。後起世間信所攝受無倒者生得智也。以此為依次起聞思等者五停觀也。以此為依次於順抉擇方便道中至有漏世俗智攝者總別念處。以此為依次起見道方便抉擇慧等者暖等三善根。又即已下次明中際世俗智。言升見道時至亦名為修者簡染污五見等故。言善世俗智即是由見道無染熏習力故。令有漏三慧種令其增長清凈也。出見道已生起此智證見所斷諸法解脫者。出見道後生起此智而作是言。我已永斷見斷煩惱。已永盡一切惡趣。名證見斷諸法解脫。又隨所欲應可為他所記別者當爲建立等者。又由此智為他立教。又由此智慧觀察凈非凈法為他記別。又能于諸聖諦現觀為他立教。言復於此上乃至以世間道能離彼欲等者。補闕云。此文即說聖人同彼異生。以六行世智伏無所有處已還修斷煩惱。泰云。準此文。似初果人亦能以世俗道離欲。然有初果生上地。之過及起滅定之過。故未可為定。更須勘余經論也。別有轉法輪經。初果亦生上也。有師釋云。此文總解世俗智慧伏煩惱得定。爾時得初果。是故說言復於此上隨其所應。不應說言初果伏惑得入定也。郭云。預流之人伏斷修惑得初靜慮。乃至亦伏無所有惑得非想定。中際后際如文可知。下

【現代漢語翻譯】 現代漢語譯本 首先闡明二乘（聲聞乘和緣覺乘）在初際、中際、后際的三際世智（指世俗的智慧）。之後闡明菩薩的三際世智。在前面部分，首先闡明初際所生起的世俗智，說這是爲了生起對治（煩惱）的緣故。之後生起世間信所攝受的無倒（正確）的生得智（天生的智慧）。以這個為基礎，依次生起聞、思等五停心觀（五種停止妄念的修行方法）。以這個為基礎，依次在順抉擇分（趨向于決定的修行階段）的方便道中，達到有漏世俗智所攝的總別念處（觀身、受、心、法四念處）。以這個為基礎，依次生起見道（證悟真理的道路）的方便抉擇慧等，即暖位、頂位、忍位這三種善根。 接著，在已下部分，闡明中際的世俗智。說在升入見道時，乃至也稱為修（修行），這是爲了簡別染污的五見（身見、邊見、邪見、見取見、戒禁取見）等。所說的善世俗智，即是由見道的無染熏習力，使有漏的三慧（聞慧、思慧、修慧）的種子得以增長清凈。出見道后，生起這種智慧，證得見所斷的諸法解脫，即出見道后，生起這種智慧，並且這樣說：『我已經永遠斷除了見斷煩惱（見道所斷的煩惱），已經永遠脫離了一切惡趣。』這被稱為證得見斷諸法的解脫。 此外，根據需要，應該可以為他人所記別（說明），應當為他人建立（教法）等。此外，通過這種智慧，可以為他人立教（建立教法）。此外，通過這種智慧，能夠觀察清凈和不清凈的法，為他人記別（說明）。又能夠對於諸聖諦（苦、集、滅、道四聖諦）的現觀（親身體驗）為他人立教。所說的『又於此上乃至以世間道能離彼欲等』，補闕（一種註釋）中說：『這段文字是說聖人如同那些異生（凡夫），以六行世智（六種觀行世間法的智慧）伏無所有處（一種禪定境界）后，還修斷煩惱。』泰（另一位註釋者）說：『根據這段文字，似乎初果人（須陀洹）也能以世俗道離欲（脫離慾望）。』然而存在初果生上地（初果直接生到更高的天界）的過失，以及起滅定（進入和離開滅盡定）的過失，所以還不能確定，還需要參考其他經論。 《轉法輪經》中另有說法，初果也能生上地。有法師解釋說：『這段文字總的解釋了世俗智慧夠伏煩惱得定（通過禪定降伏煩惱）。那時得到初果，所以說『又於此上隨其所應』，不應該說初果伏惑得入定。』郭（另一位註釋者）說：『預流（入流）之人伏斷修惑（修道所斷的煩惱）得到初靜慮（色界初禪），乃至也伏無所有惑得到非想定（無色界第四禪）。』中際后際（中際和后際的智慧）如文字所說的那樣可以理解。下文略。

【English Translation】 English version First, it elucidates the mundane wisdom (Skt. lokajñāna) of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) in the three junctures (past, present, and future). Then, it elucidates the mundane wisdom of the Bodhisattvas in the three junctures. In the preceding part, it first elucidates the mundane wisdom arising in the initial juncture, stating that it is for the purpose of generating the antidote (to afflictions). Afterwards, the undefiled innate wisdom (Skt. sahajā jñāna) embraced by worldly faith arises. Based on this, the five foundations of mindfulness (Skt. pañca sthānāni smṛtyupasthānāni) such as hearing and thinking arise in sequence. Based on this, the general and specific mindfulness, encompassed by the contaminated mundane wisdom, are reached in the path of expedient leading to certainty. Based on this, the three roots of virtue, such as warmth, peak, and forbearance, arise in sequence as the expedient decisive wisdom of the path of seeing (Skt. darśanamārga). Next, in the following section, the mundane wisdom of the middle juncture is elucidated. It is said that at the time of ascending to the path of seeing, it is even called practice, in order to distinguish the defiled five views (Skt. pañca dṛṣṭaya: satkāyadṛṣṭi, antagrāhadṛṣṭi, mithyādṛṣṭi, dṛṣṭiparāmarśa, śīlavrataparāmarśa). The so-called virtuous mundane wisdom is due to the undefiled influence of the path of seeing, causing the seeds of the three contaminated wisdoms (hearing, thinking, and meditation) to grow and become purified. After emerging from the path of seeing, this wisdom arises, realizing the liberation from the dharmas to be abandoned by seeing, that is, after emerging from the path of seeing, this wisdom arises, and one says: 'I have permanently severed the afflictions to be abandoned by seeing, and have permanently escaped all evil destinies.' This is called realizing the liberation from the dharmas to be abandoned by seeing. Furthermore, according to what is desired, one should be able to distinguish (explain) for others, and should establish (the teachings) for others, etc. Furthermore, through this wisdom, one can establish the teachings for others. Furthermore, through this wisdom, one can observe pure and impure dharmas, and distinguish (explain) for others. Also, one can establish the teachings for others regarding the direct realization (Skt. abhisamaya) of the noble truths (Skt. āryasatya: duḥkha, samudaya, nirodha, mārga). Regarding the statement 'Furthermore, above this, even with worldly paths, one can abandon those desires, etc.,' Buque (a commentary) says: 'This passage says that the sages are like those ordinary beings, using the six-fold worldly wisdom (six types of wisdom for observing worldly phenomena) to subdue the realm of nothingness (Skt. ākiṃcanyāyatana, a state of meditative absorption), and then cultivate the abandonment of afflictions.' Tai (another commentator) says: 'According to this passage, it seems that a Stream-enterer (Skt. srotaāpanna) can also abandon desires with worldly paths.' However, there is the fault of a Stream-enterer being born in a higher realm, and the fault of entering and leaving cessation meditation (Skt. nirodhasamāpatti), so it cannot be determined yet, and further reference to other sutras and treatises is needed. There is another saying in the Turning the Wheel of Dharma Sutra that a Stream-enterer can also be born in a higher realm. A Dharma master explains: 'This passage generally explains that mundane wisdom can subdue afflictions and attain samādhi (meditative concentration). At that time, one attains Stream-entry, so it is said 'Furthermore, above this, according to what is appropriate,' one should not say that a Stream-enterer subdues afflictions and enters samādhi.' Guo (another commentator) says: 'A Stream-enterer subdues and abandons the afflictions to be abandoned by cultivation (Skt. bhāvanāheya) and attains the first dhyāna (Skt. prathama dhyāna, the first level of meditative absorption in the realm of form), and even subdues the afflictions of the realm of nothingness and attains the realm of neither perception nor non-perception (Skt. naivasaṃjñānāsaṃjñāyatana, the fourth formless realm).' The wisdom of the middle and later junctures can be understood as the text says. The following is omitted.

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明菩薩三際世智。言又諸菩薩于諸地中起二種行等者。補闕云。后智觀機設教等名有戲論想差別行。無分別智名離戲論想現行行。言似出世間善修此故得后所得世俗智攝等者。釋前有戲論想。即后得智名世俗智。若據此門即十地佛地皆有世俗智。故上云諸佛十力是世俗智攝。帶戲論故。又解。順世俗智有二。一體是有漏緣於世俗。二性是無漏世俗說名世俗智。今約三際辨世俗智者。據彼有漏世俗說故。不言如來為后得智有漏世俗智也。玄雲。此中到究竟地但取第十地。次明出世三際故。言若法品見道對治欲見所斷惑等者。此乃就假而說非實斷道。要無想修真如觀時方能斷惑。問一切類智現前皆了色無色界耶等者。補闕云。此問類智乃至眾多。謂方便道乃至勝進。未知見道已前觀上界智通名類智。亦能分明了別色無色界耶。答意相見道中所有類智。曾善聞思故能了別。余即不能。亦可見道已前所有類智。初觀不能。若久聞思即能了別。泰云。若於色界當得曾思當起修慧善取相者。類智諦觀總了知已后別知。若不爾者但了總觀不能了知也。玄雲。問意但緣眾生為當緣眾生世間及器世等耶。答中有二義可知。言所餘諸智至二品所攝者。補闕云。謂四諦智通於法比體是毗缽舍那即定慧。以寂靜故名奢摩他。玄雲。八忍有求故名

為在毗缽舍那品。八智息求故名為在奢摩他品。此八忍八智所攝諸智。以法類二品所攝言。又于見道至次第現前者。見道種子從本有之未遇勝緣不能增長。今無相見道初念現前。遍能熏發諸見道種頓得增長名為得。此後漸漸次第現前。言為于諸諦以有相想善取相故者釋有戲論。為如先時所見知修妙智故者釋離戲論。為以世間諸善厭行令心厭故者重釋戲論。為受種種妙法樂重釋離戲論行出世之智。七明得通差別。言如曼馱多王等者曼此云我。馱多此云育。或云持或。云養。是頂生王也。其父本在膞上生。其膞生王頂上有一胞。后時在臀。胞開有一童。非常端正。膞生王抱內宮。王有一百夫人。王云誰能持養此兒。皆胡跪云我能持養育。王乃附第一夫人持養。故有此名。此方雲頂生者是從生立名。非本正名也。如作幻惑厭禱起尸等者三藏云。西方有人其以咒力或以幻力。令彼死屍往其他方語言問答。還本處名令起尸。若但令起坐報答於人不能行往他。名半起尸。泰云。又釋。但能吐舌名半起尸。如傳說西方咒法。若咒死屍吐舌。得其舌者能得雨劍。得此劍者身升虛空得往諸仙處。其尸作上全也。今更引新根本薩婆多部律釋之。如前第五十九卷記。第二明所識法。中初開五門次依門釋。解第五門中初辨障治。次辨諸心相差別

【現代漢語翻譯】 現代漢語譯本 為在毗缽舍那（Vipassanā，內觀）品：因為八智息滅了對世俗的追求，所以稱為在奢摩他（Śamatha，止觀）品。這裡所說的八忍八智所包含的各種智慧，可以用法類二品來概括。又關於見道至次第現前者：見道的種子原本存在，但如果沒有遇到殊勝的因緣就不能增長。現在無相見道的初念顯現，普遍地熏發各種見道的種子，使它們頓然增長，這叫做『得』。此後，這些種子漸漸地次第顯現。『為于諸諦以有相想善取相故者』，這是解釋有戲論。『為如先時所見知修妙智故者』，這是解釋離戲論。『為以世間諸善厭行令心厭故者』，這是再次解釋戲論。『為受種種妙法樂』，這是再次解釋離戲論，修行出世間的智慧。七明得通差別。『言如曼馱多王等者』，曼（Man）這裡的意思是『我』，馱多（Dhātar）這裡的意思是『育』，或者說『持』，或者說『養』。是指頂生王。他的父親原本是在膞（zhuǎn，胳膊）上出生的。這位膞生王的頭頂上有一個胞，後來在臀部，胞打開后出現一個童子，非常端正。膞生王抱入內宮。國王有一百位夫人。國王說誰能持養這個孩子？夫人們都胡跪著說我能持養。國王於是就交給第一夫人持養，所以有了這個名字。此方（指中國）所說的頂生，是從出生來立名的，不是原本的名字。『如作幻惑厭禱起尸等者』，三藏（律藏）中說，西方有人用咒力或者幻力，讓死屍前往其他地方，進行語言問答，然後回到原來的地方，這叫做令起尸。如果只是讓死屍起身坐著回答人的問題，但不能行走前往他處，這叫做半起尸。泰（可能是指泰國）的解釋是，只能吐舌頭的叫做半起尸。傳說西方有咒法，如果咒死屍吐舌頭，得到他的舌頭就能得到雨劍。得到這把劍的人，身體就能升到虛空，前往諸仙之處。這種屍體就是上全。現在再引用新根本薩婆多部律來解釋。如前第五十九卷的記載。第二，說明所識的法。其中先開五門，然後依據門來解釋。解釋第五門中，先辨別障礙和對治，然後辨別各種心相的差別。

【English Translation】 English version It is called being in the Vipassanā (Insight Meditation) section because the eight wisdoms extinguish the pursuit of worldly desires. It is called being in the Śamatha (Tranquility Meditation) section because of this. The various wisdoms encompassed by these eight acceptances and eight wisdoms can be summarized by the two categories of Dharma and Class. Furthermore, regarding the progression from the Path of Seeing to the sequential manifestation: the seeds of the Path of Seeing exist inherently, but cannot grow without encountering favorable conditions. Now, the initial thought of the Path of Seeing without characteristics manifests, universally stimulating the seeds of various Paths of Seeing, causing them to suddenly grow; this is called 'attainment'. Thereafter, these seeds gradually manifest in sequence. 'Because one skillfully grasps characteristics with the thought of characteristics regarding the Truths,' this explains the existence of conceptual proliferation (papañca). 'Because one cultivates exquisite wisdom based on what was previously seen and known,' this explains the absence of conceptual proliferation. 'Because one uses worldly virtues to cause aversion, making the mind averse,' this re-explains conceptual proliferation. 'Because one experiences the joy of various wonderful Dharmas,' this re-explains the absence of conceptual proliferation, cultivating wisdom that transcends the world. Seven, clarifying the differences in attainment and penetration. 'As in the case of King Mandhātar,' Man means 'I', and Dhātar means 'nurturing', 'holding', or 'raising'. This refers to the King Born from the Crown. His father was originally born from the arm. This King Born from the Arm had a cyst on his head, which later moved to his buttocks. When the cyst opened, a very handsome child emerged. The King Born from the Arm embraced him and brought him into the inner palace. The king had one hundred consorts. The king asked, 'Who can hold and raise this child?' The consorts all knelt and said, 'I can hold and raise him.' The king then entrusted him to the first consort to raise, hence the name. The term 'Born from the Crown' used in this region (China) is a name based on the birth, not the original name. 'Such as performing illusions, enchantments, curses, raising corpses, etc.,' the Tripiṭaka (Vinaya Pitaka) says that in the West, some people use mantras or illusions to make corpses go to other places, engage in verbal exchanges, and then return to their original place; this is called raising a corpse. If one only makes the corpse sit up and answer people's questions, but it cannot walk to other places, it is called a semi-raised corpse. The Thai explanation is that only being able to stick out the tongue is called a semi-raised corpse. It is said that in the West, there is a magical practice where if one chants a mantra to make a corpse stick out its tongue, obtaining the tongue allows one to obtain a rain-sword. The person who obtains this sword can ascend into the sky and go to the places of the immortals. This kind of corpse is considered fully raised. Now, let's further explain it using the new fundamental Sarvāstivāda Vinaya. As recorded in the previous fifty-ninth volume. Second, explaining the Dharmas that are cognized. It first opens five doors, and then explains based on the doors. In explaining the fifth door, it first distinguishes between obstacles and antidotes, and then distinguishes the differences in the characteristics of various minds.

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后總結。解生差別中。言若先未起靜慮無色初欲生時要從欲善無間初定善心得生者。準小論說唯從欲界舍俱思慧生色界心。今大乘中未見成文。以義言之喜舍俱心並得生定心。亦可準從舍俱心生於定心。以喜粗動妨于定故。準本地分文后解為勝。又欲善心無間生未至定心。后入根本以同一系。故云初定心。言又從欲界無記心無間色界善心生至非自性故者。此變化心是禪果。故與禪同地非欲界系。今言欲界身緣欲界身緣欲界變化四塵影像之識名為欲界。所以者何。如色界化心。作于欲界化事之時。緣化欲界塵不差。但緣自心相分四塵。是欲界四塵影像。似欲界四塵名緣欲界。即說化心從彼所緣名欲界系非自性也。不同小論四禪欲界化心即是欲界攝也。言又欲界沒生上地時欲界善心無記心無間上地染污心生等者。從欲界沒將生上地臨命終時。欲界善心無記心無間隨所生處。上地染污心將命終起潤上地生。從上地染污心沒。還起欲界報無記心命終也。其所起上地心決定於自地所行方生起也。不同小論三性心命終。言又從上地沒生下地時從一切上地善染無記心無間唯有下地染心生等者。若依隨轉理門。從上地沒生下地時。身在上地不起下地染污心。今依真實理門。故身在上地。臨命終時起下地染污心潤生。其染污心決定於自地

【現代漢語翻譯】 現代漢語譯本： 后總結。在理解眾生差別時，如果說先前沒有生起靜慮（Dhyana，禪定）和無色定，當想要生起初禪時，必須從欲界善無間（Anantarya，無間）的初禪善心得生。按照《小論》的說法，只能從欲界的舍俱思慧生起定心。現在大乘經典中沒有明確的文字說明。但從義理上來說，喜俱心和舍俱心都可以生起定心。也可以按照從舍俱心生起定心來理解，因為喜俱心粗動，妨礙禪定。按照《本地分》的解釋更為合理。又，欲界善心無間生起未至定心，之後進入根本定，因為屬於同一體系，所以稱為初定心。又，如果說從欲界無記心無間生起善心，因為不是自性，這種變化心是禪定的果報，所以與禪定屬於同一地界，不屬於欲界。現在說欲界身緣欲界，欲界身緣欲界變化的四塵影像之識，稱為欲界。為什麼呢？比如變化心，在欲界行變化之事時，緣于變化的欲界塵而不差錯，但緣于自心相分的四塵，是欲界四塵的影像，類似欲界四塵，所以說緣于欲界。即說變化心從它所緣的境界稱為欲界系，而不是自性。這不同於《小論》中四禪欲界的變化心，即是欲界所攝。又，如果說從欲界死亡而生到上地時，欲界善心、無記心無間，上地染污心生起等等，是從欲界死亡將要生到上地，臨命終時，欲界善心、無記心無間，隨著所生之處，上地的染污心將要命終時生起，滋潤上地的生命。從上地的染污心死亡，又生起欲界的報無記心而命終。所生起的上地心，決定於自身所行之地才能生起。這不同於《小論》中的三性心命終。又，如果說從上地死亡而生到下地時，從一切上地的善、染、無記心無間，只有下地的染心生起等等，如果按照隨轉理門，從上地死亡而生到下地時，身體在上地，不會生起下地的染污心。現在按照真實理門，所以身體在上地，臨命終時生起下地的染污心來滋潤生命。這種染污心決定於自身所處之地。

【English Translation】 English version: Later, summarize. In understanding the differences among beings, if it is said that previously there was no arising of Dhyana (meditative absorption) and formless attainments, when one wishes to generate the first Dhyana, it must arise from the desire realm's good Anantarya (uninterrupted) of the first Dhyana's good mind. According to the Small Treatise, the fixed mind can only arise from the desire realm's equanimity-accompanied thought and wisdom. Now, in the Mahayana scriptures, there is no explicit textual explanation. However, in terms of principle, both joy-accompanied and equanimity-accompanied minds can generate the fixed mind. It can also be understood that the fixed mind arises from the equanimity-accompanied mind, because the joy-accompanied mind is coarse and agitated, hindering meditative absorption. According to the Local Division, the later explanation is superior. Furthermore, the desire realm's good mind uninterruptedly generates the mind of the preliminary stage of Dhyana, and later enters the fundamental Dhyana, because they belong to the same system, hence it is called the initial fixed mind. Also, if it is said that from the desire realm's neutral mind, good mind arises uninterruptedly, because it is not self-nature, this transformation mind is the result of Dhyana, so it belongs to the same realm as Dhyana and does not belong to the desire realm. Now it is said that the desire realm body is conditioned by the desire realm, the consciousness of the four dust images transformed by the desire realm body is called the desire realm. Why? For example, the transformation mind, when performing transformation activities in the desire realm, is conditioned by the transformed desire realm dust without error, but is conditioned by the four dusts of its own mind's aspect, which are images of the desire realm's four dusts, similar to the desire realm's four dusts, so it is said to be conditioned by the desire realm. That is to say, the transformation mind is called the desire realm system from the object it is conditioned by, not self-nature. This is different from the Small Treatise, where the transformation mind of the four Dhyanas and the desire realm is included in the desire realm. Also, if it is said that when one dies from the desire realm and is born in the upper realm, the desire realm's good mind, neutral mind uninterruptedly, the upper realm's defiled mind arises, etc., it is when one dies from the desire realm and is about to be born in the upper realm, at the time of approaching death, the desire realm's good mind, neutral mind uninterruptedly, according to the place of birth, the upper realm's defiled mind arises at the time of approaching death, nourishing the life of the upper realm. When the defiled mind of the upper realm dies, the resultant neutral mind of the desire realm arises again and dies. The upper realm mind that arises is determined by the realm in which it acts. This is different from the Small Treatise's death of the three-natured mind. Also, if it is said that when one dies from the upper realm and is born in the lower realm, from all the upper realm's good, defiled, and neutral minds uninterruptedly, only the lower realm's defiled mind arises, etc., if according to the principle of following transformation, when one dies from the upper realm and is born in the lower realm, the body is in the upper realm, and the defiled mind of the lower realm will not arise. Now, according to the principle of reality, the body is in the upper realm, and the defiled mind of the lower realm arises at the time of approaching death to nourish life. This defiled mind is determined by the realm in which it is located.

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所生境生差別也。

瑜伽論記卷第十八(之下終) 大正藏第 42 冊 No. 1828 瑜伽論記

瑜伽論記卷第十九(之上)(論本第七十至七十二)

釋遁倫集撰

論本第七十

次第三明智光明勝利。初辨智光有五勝利。復辨智光有十五德。前中言與第一樂與第一趣者。玄雲。菩提名第一樂。涅槃名第一趣也。今解。現得法樂后趣菩提涅槃也。下辨智德勝外。中言有闇相違者外光起時。仍有微闇相違法並。智光起時無有相違無明闇並。言不能隱覆已所開顯能隱覆已所開顯者。此有兩釋。初釋云。外光不能隱覆已所開顯法。如火已照所開顯物。日光雖勝不能隱覆便所照物不現。智光即不爾。上智隱覆下智已所開顯法。便闇昧不起。第二釋云。俗智所知已所開顯法。真智觀之俗相下顯名隱覆已所開顯。外光不爾也。言違害於見不違害見者。如日光違害眼見。智光唯增慧及增眼見也。第四明六種三法。中三調善者。一除遣惡業。二制伏纏。三斷種子隨眠。三梵志者。一趣向梵者即是四向。二住果即前三學果。二到究竟即無學果。梵者西國言此翻為寂靜。謂涅槃也。志是此方語。志求于梵故云梵志。言沙門者此翻為勤勞。如無礙道勤勞周力斷諸惑故名勤勞也。亦名息惡。一假名婆

【現代漢語翻譯】 現代漢語譯本：所生之境和眾生的類別各有不同。

《瑜伽師地論記》第十八卷（下終） 大正藏第42冊 No. 1828 《瑜伽師地論記》

《瑜伽師地論記》第十九卷（上）（論本第七十至七十二）

釋遁倫集撰

論本第七十

接下來依次闡明智慧光明殊勝之處。首先辨析智慧光明有五種殊勝之處，然後辨析智慧光明有十五種功德。前面所說的『給予第一樂』和『給予第一趣』，玄奘法師解釋說：『菩提名為第一樂，涅槃名為第一趣。』現在解釋為：當下獲得法樂，最終趣向菩提涅槃。』下面辨析智慧的功德勝過外在的光明。其中所說的『有與黑暗相違背』，是指外在的光明生起時，仍然有微弱的黑暗與之並存相違背。而智慧光明生起時，沒有與無明黑暗並存相違背的情況。所說的『不能夠隱蔽已經開顯的』和『能夠隱蔽已經開顯的』，這裡有兩種解釋。第一種解釋是說：外在的光明不能夠隱蔽已經開顯的法，比如火已經照亮所開顯的物體，即使日光再強也不能夠隱蔽，使得所照亮的物體不顯現。智慧光明就不是這樣，上等的智慧能夠隱蔽下等的智慧已經開顯的法，使其變得闇昧不顯現。第二種解釋是說：世俗的智慧所知、已經開顯的法，用真智來觀察，世俗的相狀就顯得低下，這叫做隱蔽已經開顯的。外在的光明不是這樣。所說的『違害於見』和『不違害見』，比如日光會妨礙眼睛的視見，而智慧光明只會增長智慧和增長眼見。第四部分闡明六種三法。其中三種調善是指：一、去除惡業；二、制伏煩惱；三、斷除種子隨眠。三種梵志是指：一、趣向梵者，也就是四向；二、住果，也就是前面所說的三學之果；三、到達究竟，也就是無學之果。梵，是西國語，這裡翻譯為寂靜，指的是涅槃。志是此方（中國）的語言，志求于梵，所以叫做梵志。所說的沙門，這裡翻譯為勤勞，就像無礙道勤勞周遍地努力斷除各種迷惑，所以叫做勤勞。也叫做息惡。一、假名婆羅門

【English Translation】 English version: The realms of existence and the categories of beings born therein are different.

Yogācārabhūmi-śāstra-bhāṣya, Scroll 18 (End of Lower Section) Taishō Tripiṭaka, Volume 42, No. 1828, Yogācārabhūmi-śāstra-bhāṣya

Yogācārabhūmi-śāstra-bhāṣya, Scroll 19 (Upper Section) (Treatise Text 70 to 72)

Compiled and Written by Shi Dunlun

Treatise Text 70

Next, explain in order the excellence of wisdom and light. First, distinguish the five excellences of wisdom and light. Then, distinguish the fifteen virtues of wisdom and light. In the previous section, where it says 'giving the first bliss' and 'giving the first refuge,' Xuanzang (a famous Chinese Buddhist monk and translator) explains: 'Bodhi (enlightenment) is called the first bliss, and Nirvana (liberation) is called the first refuge.' Now, it is explained as: presently obtaining the bliss of Dharma (teachings), and ultimately heading towards Bodhi and Nirvana. Below, distinguish the virtue of wisdom as surpassing external light. Where it says 'having opposition to darkness,' it refers to when external light arises, there is still faint darkness coexisting and opposing it. When the light of wisdom arises, there is no coexistence and opposition with ignorance and darkness. Where it says 'unable to conceal what has already been revealed' and 'able to conceal what has already been revealed,' there are two explanations here. The first explanation is: external light is unable to conceal the Dharma that has already been revealed. For example, fire has already illuminated the objects it reveals, and even if sunlight is stronger, it cannot conceal them, making the illuminated objects not appear. The light of wisdom is not like this; superior wisdom can conceal the Dharma that inferior wisdom has already revealed, making it obscure and not appear. The second explanation is: the Dharma known and already revealed by mundane wisdom, when viewed with true wisdom, the mundane aspect appears inferior, and this is called concealing what has already been revealed. External light is not like this. Where it says 'harming sight' and 'not harming sight,' for example, sunlight harms the vision of the eyes, while the light of wisdom only increases wisdom and increases the vision of the eyes. The fourth part explains the six kinds of three dharmas. Among them, the three kinds of well-taming refer to: 1. removing evil karma; 2. subduing afflictions; 3. severing the seeds of latent tendencies. The three kinds of Brahmins (those who pursue the Brahman) refer to: 1. those who are heading towards Brahman, which are the four stages of approaching enlightenment; 2. abiding in the fruit, which is the fruit of the three learnings mentioned earlier; 3. reaching the ultimate, which is the fruit of no more learning. 'Brahman' is a word from the Western lands (India), and here it is translated as 'tranquility,' referring to Nirvana. 'Zhi' is a word from this land (China), aspiring to Brahman, therefore it is called Brahmin. The so-called 'Shramana' (ascetic), here it is translated as 'diligent labor,' just like the unobstructed path diligently and thoroughly strives to sever all delusions, therefore it is called 'diligent labor.' It is also called 'cessation of evil.' 1. nominal Brahmin

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羅門者。如雪山北胡自稱婆羅門等。二種姓婆羅門者。五印度中四姓中上族婆羅門種。三正行婆羅門。即四姓出家修世出世正行。婆羅門此翻凈志也。第五明尸羅壞具。初明由四緣令尸羅壞。一于無餘罪起毀犯者犯初聚也。二于有餘罪不悔者后四聚也。后二可知。次明具足。言助伴凈謂見軌命凈者。即前加行得。或因緣名為助伴。正見心受戒名見凈。運動身語離邪見語名軌凈。但為涅槃而求受戒名命凈。言自性凈謂泰敬隨學具分隨學者即是受持戒令戒凈。尊重珍敬婆羅提木叉。如佛住世名泰敬隨學。于所受中多小皆獲故名具分隨學。言五種不應行處者。即屠兒家淫女家等。第六明密護根門了知過失。如文可解。第七明於食知量斷除八處。言命根壞滅者。非量多食命根壞滅。饑劣者如不食外道。由食知量即能除斷。第八明覺悟瑜伽。言虛棄而覺者起染覺故。虛棄而眠者謂復於時染心為緣而睡眠故。第九明六出離。但解初二后四易可解。言一趣不隨順者惡趣身等。二生不隨順者卵濕生等。三精進不隨順者多懈怠故。四障不隨順者多障難故。五愛樂不隨順者染愛樂等。言若教若證者教是阿含。證是證智。隱設此二隱設闕。第十明由四力生善法欲。如文。十一明出家圓滿。中言住處圓滿者冢間樹下等。十二明尸羅圓滿。此即當

【現代漢語翻譯】 羅門（Luo men）：例如雪山以北的胡人自稱為婆羅門等等。 二種姓婆羅門：指五印度中四個種姓中最高貴的婆羅門種姓。 三正行婆羅門：指四個種姓中出家修行世間和出世間正行的婆羅門。婆羅門，翻譯為『凈志』。 第五，說明尸羅（Shi luo，戒律）的毀壞和具足。首先說明由四種因緣導致尸羅毀壞：一，對於沒有殘餘的罪過，發起毀犯，即犯初聚（chu ju，指比丘戒中的根本戒）。二，對於有殘餘的罪過不懺悔，即犯后四聚（hou si ju，指比丘戒中除根本戒外的其他四種戒）。后兩種情況容易理解。其次，說明具足。『助伴凈』是指見軌命凈（jian gui ming jing）的人，即通過前期的加行而獲得。或者因緣被稱為助伴。正見心受戒名為見凈（jian jing）。運動身語，遠離邪見之語，名為軌凈（gui jing）。僅僅爲了涅槃而求受戒，名為命凈（ming jing）。『自性凈』是指泰敬隨學（tai jing sui xue）、具分隨學者，即是受持戒律，令戒律清凈。尊重珍敬波羅提木叉（Bo luo ti mu cha，戒經），如同佛陀住世一樣，名為泰敬隨學。對於所受持的戒律，無論多少都能獲得，所以名為具分隨學。 『五種不應行處』，即屠夫家、**家等。 第六，說明密護根門，了知過失。如經文所說可以理解。 第七，說明于食知量，斷除八處。『命根壞滅』，不是因為過量飲食導致命根壞滅。『饑劣』，例如不飲食的外道。通過飲食知量，就能斷除。 第八，說明覺悟瑜伽（Jue wu yu jia）。『虛棄而覺』，是指生起染污的覺知。『虛棄而眠』，是指又在那個時候，以染污心為因緣而睡眠。 第九，說明六出離。只需解釋前兩個，后四個容易理解。『一趣不隨順』，指惡趣之身等。『二生不隨順』，指卵生、濕生等。『三精進不隨順』，指多懈怠。『四障不隨順』，指多障礙。『五愛樂不隨順』，指染污的愛樂等。『若教若證』，教是指阿含（A han，佛經）。證是指證智。隱設這二者，就是隱設闕（yin she que，指缺少）。 第十，說明由四力生善法欲。如經文所說。 第十一，說明出家圓滿。其中『住處圓滿』，指冢間、樹下等。 第十二，說明尸羅圓滿。這正是……

【English Translation】 『Luo men』: For example, the Hu people north of the Snow Mountains who call themselves Brahmins, and so on. Two kinds of caste Brahmins: Refers to the highest caste Brahmin among the four castes in the five Indias. Three Right Conduct Brahmins: Refers to Brahmins from the four castes who have left home to cultivate right conduct in both worldly and transcendental realms. Brahmin is translated as 『pure aspiration』. Fifth, explaining the destruction and perfection of 『Shila』 (Shi luo, precepts). First, it explains that Shila is destroyed by four causes: First, initiating a violation for a sin without remainder, which is violating the first group (chu ju, referring to the fundamental precepts in the Bhikkhu precepts). Second, not repenting for a sin with remainder, which is violating the latter four groups (hou si ju, referring to the other four precepts besides the fundamental precepts in the Bhikkhu precepts). The latter two situations are easy to understand. Second, explaining perfection. 『Accompaniment purity』 refers to those with pure views, conduct, and life (jian gui ming jing), which is obtained through preliminary practices. Or causes and conditions are called accompaniment. Receiving precepts with right view is called view purity (jian jing). Moving body and speech, staying away from wrong views, is called conduct purity (gui jing). Seeking to receive precepts solely for Nirvana is called life purity (ming jing). 『Self-nature purity』 refers to those who respectfully follow learning (tai jing sui xue) and fully follow learning, which is upholding the precepts and making the precepts pure. Respecting and cherishing the 『Pratimoksha』 (Bo luo ti mu cha, the book of precepts) as if the Buddha were still in the world is called respectfully following learning. Obtaining all the precepts received, whether many or few, is called fully following learning. 『Five places where one should not go』 refers to butcher's houses, brothels, and so on. Sixth, explaining guarding the sense doors and knowing faults. As the text says, it can be understood. Seventh, explaining knowing the measure of food and cutting off the eight places. 『The destruction of the life root』 is not caused by overeating. 『Hunger and weakness』 is like the non-eating heretics. By knowing the measure of food, one can cut off. Eighth, explaining awakened yoga (Jue wu yu jia). 『Awakening in vain』 refers to generating defiled awareness. 『Sleeping in vain』 refers to sleeping again at that time with a defiled mind as the cause. Ninth, explaining the six departures. Only the first two need to be explained, the latter four are easy to understand. 『One realm not in accordance』 refers to the body of evil realms, and so on. 『Two births not in accordance』 refers to egg-born, moisture-born, and so on. 『Three diligence not in accordance』 refers to much laziness. 『Four obstacles not in accordance』 refers to many obstacles. 『Five loves not in accordance』 refers to defiled loves, and so on. 『If teaching or proof』, teaching refers to the 『Agama』 (A han, Buddhist scriptures). Proof refers to wisdom of realization. Concealing these two is concealing the lack (yin she que, referring to lacking). Tenth, explaining generating the desire for good dharma by the four powers. As the text says. Eleventh, explaining the perfection of leaving home. Among them, 『perfection of dwelling place』 refers to among tombs, under trees, and so on. Twelfth, explaining the perfection of Shila. This is precisely...

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前不圓滿出離也。十三明二力四根律儀。言思擇修習力者。思慧是思擇力。修慧是修習力。四種護者景雲。境界護者對前境自護令心不散。煩惱護者即於前境不起貪憂。煩惱是總。纏及隨眠上心種子樂二為別護。煩惱不起即名護纏。纏不起故不熏成種名護隨眠。亦可煩惱護者。謂等位行而遊行時于境離貪憂等者。謂于正定位起加行時。離貪憂等守護眼根。是名纏護證根護是隨眠護者。于散心位由護眼根纏不起故。即令惑種緣闕不生故。方證眼根護是隨眠。泰云。謂等位行等者。等分煩惱人煩惱可護也。增上者不可護。薄塵者不須護也。今解。言等位行者與善無記性相應時。有念防護名平等位也。十四明於食知量圓滿。中一依止對治者依正思擇故。二遠離所治者不為倡蕩憍逸等故。三依白作業者令身安住也。四依處故者為暫支援而修道故。五分別故者分別有罪無罪等也。此中已下諸句者。景述三藏言。報受覺于飢渴故云舊受者饑所起。除報受外治余受數通於三性。隨得食時有領受苦用故。苦受者由食所起者。除報受外諸餘受數通於三性。隨得食時有領受苦用故。言苦受者由食所起。撫育者已下消釋經文。言于第一第二第四蓋中宜坐時者。謂貪瞋掉悔宜坐時對治。第三蓋中宜行時者睡眠蓋宜行時治。第五蓋中宜俱時。疑蓋

【現代漢語翻譯】 現代漢語譯本： 先前的不圓滿是指出離。第十三節闡明二力四根律儀。所說的思擇力和修習力，思慧是思擇力，修慧是修習力。四種守護，景雲（人名）說，境界守護是指面對外境時自我守護，使心不散亂。煩惱守護是指對於外境不起貪婪和憂愁。煩惱是總稱，纏和隨眠以及心識的種子和快樂是分別的守護對象。不起煩惱就叫做守護纏。纏不起，就不會薰染成種子，這叫做守護隨眠。也可以說，煩惱守護是指在等位行（指煩惱相等的人）而**時，對於外境遠離貪婪和憂愁等。在正定位（指正確的禪定狀態）生起加行時，遠離貪婪和憂愁等，守護眼根，這叫做纏護。證根護是隨眠護，在散亂心位，由於守護眼根，纏不起，就使得迷惑的種子缺少因緣而不生起，這才證實眼根的守護是隨眠護。泰（人名）說，所說的等位行等，是指等分煩惱的人，煩惱可以被守護。煩惱增上的人不可守護，煩惱輕微的人不需要守護。現在的解釋是，所說的等位行，是指與善和無記性相應時，有念頭的防護，這叫做平等位。 第十四節闡明對於食物知量圓滿。其中，第一，依止對治，是因為依止正確的思擇。第二，遠離所治，是因為不放縱、不驕縱等。第三，依白作業，是爲了使身體安住。第四，依處故，是爲了暫時支援而修道。第五，分別故，是爲了分別有罪和無罪等。這其中的以下句子，景述三藏（人名）說，因為報受覺知飢渴，所以說舊受是指飢餓所引起的。除了報受之外，其餘的感受都通於三性。隨著得到食物時，有領受苦的作用，苦受是由食物所引起的。除了報受之外，其餘的感受都通於三性。隨著得到食物時，有領受苦的作用，所說的苦受是由食物所引起的。撫育以下是消釋經文。所說的在第一、第二、第四蓋中適宜坐時，是指貪、嗔、掉舉、後悔適宜坐時對治。第三蓋中適宜行時，是指睡眠蓋適宜行時對治。第五蓋中適宜俱時，是疑蓋。

【English Translation】 English version: The previous imperfection is departure. Section thirteen elucidates the two powers and four roots of discipline. The so-called power of thought and the power of cultivation, the wisdom of thought is the power of thought, and the wisdom of cultivation is the power of cultivation. The four kinds of protection, Jingyun (name of a person) said, the protection of the realm refers to self-protection when facing the external environment, so that the mind is not distracted. The protection of afflictions refers to not arising greed and sorrow towards the external environment. Afflictions are a general term, while entanglements and latent tendencies, as well as the seeds of consciousness and pleasure, are separate objects of protection. Not arising afflictions is called protecting entanglements. If entanglements do not arise, they will not be tainted into seeds, which is called protecting latent tendencies. It can also be said that the protection of afflictions refers to being away from greed and sorrow, etc., towards the external environment when practicing in an equal position (referring to people with equal afflictions). When generating effort in the correct state of concentration, being away from greed and sorrow, etc., and guarding the eye faculty, this is called entanglement protection. Proof of root protection is latent tendency protection. In a distracted state of mind, because of guarding the eye faculty, entanglements do not arise, which causes the seeds of delusion to lack conditions and not arise, and this proves that the protection of the eye faculty is latent tendency protection. Tai (name of a person) said, the so-called equal position practice, etc., refers to people with equal afflictions, whose afflictions can be protected. Those with increased afflictions cannot be protected, and those with slight afflictions do not need protection. The current explanation is that the so-called equal position practice refers to when corresponding to goodness and neutral nature, there is mindful protection, which is called equal position. Section fourteen elucidates the perfection of knowing the amount of food. Among them, first, relying on the antidote is because of relying on correct thought. Second, staying away from what is to be treated is because of not indulging, not being arrogant, etc. Third, relying on white karma is to make the body stable. Fourth, relying on the place is for temporary support and cultivation of the path. Fifth, distinguishing is to distinguish between sin and no sin, etc. The following sentences in this, Jingshu Sanzang (name of a person) said, because the retribution feeling knows hunger and thirst, so the old feeling is said to be caused by hunger. Apart from retribution feelings, the remaining feelings are all connected to the three natures. As one gets food, there is the function of receiving suffering, and suffering is caused by food. Apart from retribution feelings, the remaining feelings are all connected to the three natures. As one gets food, there is the function of receiving suffering, and the so-called suffering is caused by food. Nurturing below is to explain the scriptures. The so-called being suitable to sit in the first, second, and fourth coverings refers to greed, anger, restlessness, and regret being suitable to sit and counteract. In the third covering, it is suitable to walk, which means that sleepiness is suitable to walk and counteract. In the fifth covering, it is suitable to do both at the same time, which is doubt.

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一種行坐二時皆得思量以為對治。為離師子相似長時極重失念無間睡者故。師子無畏晝夜多眠故言離波。泰云。未食之時因饑觸所起身受。名舊受者是饑觸所起也。飽食過分起苦受者食所起也。依量而食存養者能增梵行故也。其食力者能害所治饑所起受等。如量食者現法樂住也。食已無罪行故者即是施凈福田也。將欲睡眠時先思惟於後夜分早起想也。十五明正智不住。中言為令二種所依調適者。一是前隨受所依身故除遣睡眠。二是前修故教論議抉擇所依身故除遣勞倦。亦善知量。亦可睡眠及勞倦為二所依身。十六明四支攝八斷行。言由正念故防護未生止觀隨惑者。定名止慧名觀。沉掉障定慧名止觀隨惑也。十七明四法于所得定為增上緣。如文可解。十八明七法。為欲證得三摩地者應正了知。景雲。一內定退因謂懈怠者。由內心懈怠故起惛沉睡眠。故懈怠為因。二外定退因謂掉舉者。由於外境掉舉為因。取於五欲散亂。三內定退謂惛沉睡眠者。從懈怠生惛沈等正是其退。是未得退或是已得退。內緣為障名內。四外定退謂於五欲妙散亂者。由外掉舉取於五欲亦通二退。外緣為障名外。五內定退及因對治謂善取相而正觀察者。由善取境界相。能離懈怠惛沉睡眠。六外定退及因對治謂即于身觀察不凈者。觀自他身以為不凈能除

掉舉五欲。七彼二對治依持謂光明想者。初觀境相及不凈觀依光明想。泰云。初二隨惑緣內緣外起為定退因。次二隨惑亦緣內外是退定體。第五善取定止舉舍三相對治第一第二。第六不凈觀對治第二第四。以第二第四緣外五欲起于舉及散亂故。所以不凈觀治。第七光明想為方便能起第五第六對治。故為彼二對治依持也。二釋大同。十九釋經修念住觀九句。言于有身者。謂於此身善住其念于真如身者。觀身真如名善住念。或唯出世間智者。謂由於內奢摩他道者。智凝靜緣即當於止。或唯出世間見者。謂由毗缽舍那道者。見當推求故與毗缽舍那道者名。二十明依上施設立五種人。隨順世間說此五種。併名上行。依此上行建立五人故。言依上設立五種等。若依理者第二第五是聖得名為上。第一是凡。第三第四是其外道。所行顛倒不得名上。初人有三。謂欣樂欲生喜樂樂欲界。此為一釋也。欣樂有尋有伺欣樂無尋唯伺合為第二。欣樂無尋無伺此為第三。欣樂煩惱障斷人于現法樂住未得已得者。於四根本禪未得已得。除煩惱障方始得之。名現法樂住。於一切種有想等至未得已得者。下三空等至。亦由斷下煩惱障已。方得無色諸等至也。于依止者是四禪。是一切功德所依止處也。于觀察者四無色無邊空想等多觀察也。欣樂定障斷人

【現代漢語翻譯】 現代漢語譯本 掉舉五欲：指心神不定，追求五種感官慾望（色、聲、香、味、觸）。 七彼二對治依持謂光明想者：七種對治掉舉和五欲的方法，其中兩種依賴於光明想（通過觀想光明來平靜內心）。 初觀境相及不凈觀依光明想：最初的觀想境界和不凈觀都依賴於光明想。 泰云：泰法師說，最初的兩種隨煩惱（掉舉和五欲）緣于內在和外在而生起，是禪定退失的原因。接下來的兩種隨煩惱也緣于內在和外在，是禪定退失的本體。第五種（善取定止）通過舉、舍、止三種相對的方法來對治第一種和第二種。第六種（不凈觀）對治第二種和第四種。因為第二種和第四種緣于外在的五欲，會引起掉舉和散亂，所以用不凈觀來對治。第七種（光明想）作為一種方便，能夠生起第五種和第六種的對治，因此是這兩種對治的依持。 二釋大同：第二種解釋大體相同。 十九釋經修念住觀九句：第十九種解釋經文中關於修習念住觀的九句話。 言于有身者：指對於這個身體善於安住其念。于真如身者：觀照身體的真如本性，稱為善住念。或唯出世間智者：或者只有通過出世間的智慧才能做到。謂由於內奢摩他道者：指通過內在的奢摩他（止）之道。智凝靜緣即當於止：智慧凝聚于平靜的境界，就是止。或唯出世間見者：或者只有通過出世間的見解才能做到。謂由毗缽舍那道者：指通過毗缽舍那（觀）之道。見當推求故與毗缽舍那道者名：見解應當深入推求，所以稱為毗缽舍那道者。 二十明依上施設立五種人：第二十種說明依據上等的佈施而設立的五種人。隨順世間說此五種：隨順世間的說法，有這五種人。併名上行：都稱為上行之人。依此上行建立五人故：依據這種上行而建立五種人。言依上設立五種等：所以說依據上等的佈施而設立五種人等等。 若依理者第二第五是聖得名為上：如果依據真理來說，第二種和第五種是聖人，可以稱為上等。第一是凡：第一種是凡夫。第三第四是其外道：第三種和第四種是外道。所行顛倒不得名上：他們的行為顛倒，不能稱為上等。初人有三：第一種人有三種。 謂欣樂欲生喜樂樂欲界：第一種解釋是，欣樂於欲界中獲得喜樂。此為一釋也：這是一種解釋。欣樂有尋有伺欣樂無尋唯伺合為第二：欣樂於有尋有伺的禪定，欣樂於無尋唯伺的禪定，合為第二種。欣樂無尋無伺此為第三：欣樂於無尋無伺的禪定，這是第三種。欣樂煩惱障斷人于現法樂住未得已得者：欣樂於斷除煩惱障礙的人，對於現法樂住（四根本禪）尚未獲得或已經獲得。於四根本禪未得已得：對於四根本禪尚未獲得或已經獲得。除煩惱障方始得之：只有斷除了煩惱障礙才能獲得。名現法樂住：稱為現法樂住。 於一切種有想等至未得已得者：對於一切種類的有想等至（下三空等至）尚未獲得或已經獲得。下三空等至：指下三空的等至。亦由斷下煩惱障已：也是由於斷除了下層的煩惱障礙之後。方得無色諸等至也：才能獲得無色的各種等至。于依止者是四禪：作為依止的是四禪。是一切功德所依止處也：是所有功德所依止的地方。于觀察者四無色無邊空想等多觀察也：作為觀察的是四無色，如無邊空想等等。欣樂定障斷人：欣樂於斷除禪定障礙的人。

【English Translation】 English version Distraction and the Five Desires: Refers to a restless mind pursuing the five sensory desires (form, sound, smell, taste, and touch). The Seven Antidotes and Their Reliance on the Light Contemplation: Seven methods to counteract distraction and the five desires, two of which rely on the Light Contemplation (calming the mind through visualizing light). Initial Observation of Objects and the Impurity Contemplation Rely on the Light Contemplation: The initial observation of objects and the Impurity Contemplation both rely on the Light Contemplation. Master Tai said: The first two afflictions (distraction and the five desires) arise from internal and external conditions, causing the decline of Samadhi (meditative concentration). The next two afflictions also arise from internal and external conditions, being the very substance of Samadhi's decline. The fifth (skillful attainment of Samadhi) uses the three relative methods of uplifting, relinquishing, and stopping to counteract the first and second. The sixth (Impurity Contemplation) counteracts the second and fourth. Because the second and fourth arise from external five desires, they cause distraction and agitation, hence the use of Impurity Contemplation to counteract them. The seventh (Light Contemplation) serves as a means to generate the fifth and sixth antidotes, thus being the reliance for those two. The Second Explanation is Largely the Same: The second explanation is generally similar. Nineteenth Explanation of the Nine Sentences on Cultivating Mindfulness: The nineteenth explanation interprets the nine sentences in the sutra regarding the cultivation of mindfulness. Regarding 'Being Mindful of the Body': It refers to being skilled in dwelling with mindfulness on this body. Regarding 'The Body of Suchness': Contemplating the Suchness (true nature) of the body is called dwelling in mindfulness. Or only those with transcendent wisdom can achieve this. Referring to those who follow the path of inner Shamatha (tranquility): Wisdom is concentrated in a state of tranquility, which is cessation. Or only those with transcendent insight can achieve this. Referring to those who follow the path of Vipassana (insight): Insight should be deeply investigated, hence the name Vipassana practitioner. Twentieth Explanation of Establishing Five Types of People Based on Superior Giving: The twentieth explanation clarifies the five types of people established based on superior giving. These five are described according to worldly conventions. All are called superior practitioners. Because these five people are established based on this superior practice. Therefore, it is said that five types are established based on superior giving, etc. If based on principle, the second and fifth are sages and can be called superior: If based on truth, the second and fifth are sages and can be called superior. The first is an ordinary person: The first is a common person. The third and fourth are heretics: The third and fourth are heretics. Their actions are inverted and cannot be called superior: Their actions are inverted and cannot be called superior. The first type of person has three aspects: That is, delighting in the joy and pleasure of being born in the desire realm: The first explanation is delighting in obtaining joy and pleasure in the desire realm. This is one explanation. Delighting in Samadhi with thought and investigation, delighting in Samadhi without thought but with investigation, combined as the second: Delighting in Samadhi with thought and investigation, delighting in Samadhi without thought but with investigation, combined as the second type. Delighting in Samadhi without thought or investigation, this is the third: Delighting in Samadhi without thought or investigation, this is the third type. Delighting in those who have eliminated the hindrances of afflictions and have or have not attained the joy of dwelling in the present life (the four fundamental Dhyanas): Delighting in those who have eliminated the hindrances of afflictions and have or have not attained the joy of dwelling in the present life (the four fundamental Dhyanas). Having or not having attained the four fundamental Dhyanas: Having or not having attained the four fundamental Dhyanas. Only by removing the hindrances of afflictions can one attain them: Only by removing the hindrances of afflictions can one attain them. Called dwelling in the joy of the present life: Called dwelling in the joy of the present life. Having or not having attained all kinds of Samadhi with thought (the three lower formless Samadhis): Having or not having attained all kinds of Samadhi with thought (the three lower formless Samadhis). The three lower formless Samadhis: Refers to the Samadhis of the three lower formless realms. Also, only after eliminating the lower hindrances of afflictions: Also, only after eliminating the lower hindrances of afflictions. Can one attain the various formless Samadhis: Can one attain the various formless Samadhis. The four Dhyanas are the basis: The four Dhyanas are the basis. It is the place where all merits rely: It is the place where all merits rely. The four formless realms, such as the thought of boundless space, are what is observed: The four formless realms, such as the thought of boundless space, are what is observed. Delighting in those who have eliminated the hindrances of Samadhi:

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。於一切勝處未得已得。及於一切遍處未得已得者。此是障定之亂名為定障。亦名所知障。到究竟見趣行人。謂于非想非非想處未得已得者。執悲想以為究竟涅槃。到究竟見跡謂於六觸處無餘永斷究竟證受者。既舉六內入永斷六外入亦已永斷。二十一明近事三德。言能引發同法不同法者智者。有漏智名同法。無漏智名不同法。又解。同學鄔波索迦名為同法。余不同學在家人及出家五眾名不同法也。二十二明聞法等三法。先總標三法。后對邪顯正。又外道法是倒說者即邪聞法也。所有禁戒非可現見等者。外道苦行持戒有因無果可現見故。是邪行法也。所有等至有熱惱非究竟等者是邪證法也。翻此名正。二十三明染凈得舍。先辨五欲得舍次第。后辨凈法決宗無退。初中先由施戒生在天上受用五欲名得。後由過患舍於二欲。謂由出離遠離功德者。出離色等五欲塵欲名舍事欲。以遠離煩惱故名舍煩惱欲。二十四明由三緣擯犯戒。如文。二十五明由四因緣令尸羅深生受樂。一由師教離苦樂二邊。二煩惱微薄。三得好同住。四不懈怠。二十六明四種觀察尸羅。一由共住信知是有者。要與共住知有尸羅。二于厄難信知堅牢者。于厄難或心堅牢也。三由世務信知無缺者。雖履世務正信正智而無缺減。四由言論抉擇信知無顧戀見不壞故者

。信知於一切法無所戀顧正見不壞成前戒也。二十七釋三心趣有其兩番。初番中景雲。一者厭憒鬧人心趣遠離。二者厭游聚落心趣出離。二者但居寂靜處有止觀想者心趣涅槃。言奢摩他等者等取毗缽舍那。此中第一趣阿練若。第二心趣出家。第二番中第一為離煩惱故趣練若。第二欲出生死。故出家受別解脫戒。第三齣生死已入涅槃宮名趣涅槃。涅槃之名略有五趣。一者受是觸影。一切受滅名為無影。二者相續是身。身滅名為寂滅。后之三名如文可解。二十八明由三過不能無倒聽聞。文相可解。二十九明有五相為聞修器。舉始括終故言聞修。若具應言聞思修器。三十明五種師德言善建立法者善說化教也。立所學者立制教也。三十一明無我見能得出離。三十二明四善引四樂。如文可解。三十三明佛法名為善說。有八雙句。以後釋前。言窣堵波者翻名高勝。亦翻供養處也。由二因緣故遺形立窣堵波。一由所證堅住故。二有可依處故也。三十四明四種能障斷法。應知慧眼于惡作者說名為盲者。于作惡者無慧眼故名盲。于作福者說名有垢者。若無慧眼作福不離相故名有垢。于諸外道說名有翳者。無真慧眼故名有翳。三十五明修法念住。知十一染即是俱舍有貪無貪等十一對之法也。四聚五散者即彼論略廣心也。三十六明出世道用世

【現代漢語翻譯】 現代漢語譯本 確信對於一切法沒有留戀和顧惜，正確的見解不被破壞，成就之前的戒律。第二十七，解釋三種心趣向有，分為兩個方面。第一方面中，景雲說：一是厭惡喧鬧的人心，趣向遠離；二是厭惡遊蕩聚集的村落，心趣向出離。二是隻居住在寂靜處，有止觀想法的人，心趣向涅槃（Nirvana）。所說的奢摩他（Śamatha）等，包括毗缽舍那（Vipaśyanā）。這裡，第一種趣向阿練若（Araṇya，寂靜處）。第二種心趣向出家。第二方面中，第一是爲了離開煩惱的緣故，趣向阿練若；第二是想要脫離生死，所以出家受別解脫戒（Prātimokṣa）。第三是脫離生死後進入涅槃宮，名為趣向涅槃。涅槃這個名稱略有五種含義：一是接受是觸的影子，一切接受的滅盡名為無影；二是相續是身體，身體的滅盡名為寂滅。後面的三種含義如文中所說可以理解。第二十八，說明由於三種過失不能正確地聽聞，文中的意思可以理解。第二十九，說明有五種品格是聽聞和修行的器皿。舉出開始包括最終，所以說是聽聞和修行。如果完整地說，應該是聽聞、思考、修行的器皿。第三十，說明五種老師的德行，善於建立法的人，是善於宣說教化；建立所學的人，是建立制度教義。第三十一，說明無我見能夠得出離。第三十二，說明四種善行引導四種快樂，如文中所說可以理解。第三十三，說明佛法名為善說，有八個雙句，用後面的解釋前面的。所說的窣堵波（Stūpa），翻譯為高勝，也翻譯為供養處。由於兩種因緣，所以留下遺體建立窣堵波：一是因為所證悟的堅定不移；二是有可以依靠的地方。第三十四，說明四種能夠障礙斷法的因素。應該知道，慧眼對於作惡的人來說，被稱為盲人，因為作惡的人沒有慧眼，所以稱為盲人。對於作福的人來說，被稱為有垢的人，如果沒有慧眼，作福不能離開表相，所以稱為有垢。對於各種外道來說，被稱為有翳的人，因為沒有真正的慧眼，所以稱為有翳。第三十五，說明修習法念住。知道十一種染污，就是《俱舍論》（Abhidharmakośa）中有的有貪、無貪等十一種對立的法。四聚五散，就是《俱舍論》中略說和廣說的心。第三十六，說明出世之道用世間

【English Translation】 English version Believing and knowing that there is no attachment or care for all dharmas, correct views are not destroyed, and the previous precepts are accomplished. Twenty-seventh, explaining the three minds that tend towards existence, there are two aspects. In the first aspect, Jingyun says: First, the mind that dislikes noise tends towards remoteness; second, the mind that dislikes wandering and gathering villages tends towards renunciation. Second, those who only live in quiet places and have Śamatha (calm abiding) and Vipassanā (insight) thoughts, their minds tend towards Nirvana. Śamatha, etc., includes Vipassanā. Here, the first tends towards Araṇya (quiet place). The second mind tends towards renunciation. In the second aspect, first, it is for the sake of leaving afflictions that one tends towards Araṇya; second, one wants to escape from birth and death, so one renounces and receives the Prātimokṣa (vows of individual liberation). Third, after escaping from birth and death, one enters the Nirvana palace, which is called tending towards Nirvana. The name Nirvana has five meanings: First, acceptance is the shadow of contact, and the extinction of all acceptance is called no shadow; second, continuity is the body, and the extinction of the body is called quiescence. The latter three meanings can be understood as stated in the text. Twenty-eighth, explaining that due to three faults, one cannot listen correctly, the meaning in the text can be understood. Twenty-ninth, explaining that there are five qualities that are vessels for listening and practicing. Mentioning the beginning includes the end, so it is said to be listening and practicing. If said completely, it should be the vessel for listening, thinking, and practicing. Thirtieth, explaining the five virtues of a teacher, one who is good at establishing the Dharma is good at expounding teachings; one who establishes what is learned is establishing doctrinal teachings. Thirty-first, explaining that the view of no-self can lead to liberation. Thirty-second, explaining that four good deeds lead to four kinds of happiness, as can be understood from the text. Thirty-third, explaining that the Buddha-dharma is called well-spoken, there are eight pairs of sentences, using the latter to explain the former. The Stūpa (mound), translated as high and victorious, is also translated as a place of offering. Due to two causes, the remains are left to build a Stūpa: First, because the realization is firm and unwavering; second, there is a place to rely on. Thirty-fourth, explaining the four factors that can hinder the cutting off of dharmas. It should be known that the eye of wisdom, for those who do evil, is called blind, because those who do evil do not have the eye of wisdom, so they are called blind. For those who do good, they are called defiled, if there is no eye of wisdom, doing good cannot be separated from appearances, so it is called defiled. For various heretics, they are called those with cataracts, because they do not have true wisdom. Thirty-fifth, explaining the practice of the Dharma mindfulness. Knowing the eleven defilements are the eleven pairs of opposing dharmas such as greed and non-greed in the Abhidharmakośa. The four aggregates and five scattered are the abbreviated and expanded minds in the Abhidharmakośa. Thirty-sixth, explaining that the transcendental path uses the mundane.

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道為助。厭患朽壞者令種子朽不能招報。三十七明如來天眼遍行一切境。四現見無中有死生有情者。景雲。欲色二界定有中有。無色界中各無有中有。云何天眼能見無色界耶。如來天眼見下二界死有滅處。無中有起。知生無色。泰云。于欲色界中疾利業者。亦無中有佛悉見之。又釋無色界眾生無中有眷屬死生起亦知也。三十八明七漸次證達諸法。言發勤精進故至障得清凈者。法是內施財為外施。此內外施不平等心。不能與定體起處方便。由精進故離此定。起處方便障得清凈也。三十九為治九種所治修四念住。初三身唸對治。次二受念為治。次二心念所除。后二法念所除。四十明出家在家各有五失。言不喜樂過失者。不喜樂自所學處也。言習近能障諸欲過失者。諸慾障道名為能障。四十一明愚夫之相有五複次。言非處歡喜者。不應喜處而生歡喜故也。言決定艱辛者。惡業招苦決定無爽也。四十二明生死似海不可飲相似者。如世海咸陸人不飲。如是生死大海賢聖不飲。大寶所依者如世間海多有貴珍。如是生死大海有佛性法爾無漏種子大寶。四十三明於諸財施法施為勝有五。四十四應令五心隨己而轉不隨心轉。四十五明諸惑魅甚於鬼魅。四十六明立我過失並如文。四十七約三行辨能所治。欲行者受五欲也。福行即受世福。同

【現代漢語翻譯】 現代漢語譯本 道為助。厭惡並憂慮朽壞的事物，使種子朽爛，不能招致果報。三十七，闡明如來天眼能普遍照見一切境界。四，現在看見沒有中有（antarabhava，指死亡和投生之間的過渡期）而直接死生的情況。景雲問：『欲界和色界的禪定中有中有，無色界中各自沒有中有，如來天眼如何能看見無色界的情況呢？』回答說：『如來天眼能看見下二界眾生死有滅盡之處，沒有中有生起，知道他們直接往生無色界。』泰云解釋說：『在欲界和色界中，那些造作快速且猛利之業的人，也沒有中有，佛完全能看見這些情況。』又解釋說，無色界的眾生沒有中有，佛也知道他們的眷屬的死亡和往生。三十八，闡明通過七種漸次的修行證達諸法。說到『因為發起勤奮精進而達到障礙得到清凈』，法是內施，財是外施。這種內外施不平等的心，不能與禪定的體性生起之處相應。由於精進的緣故，遠離這種禪定，生起之處的障礙得到清凈。三十九，爲了對治九種所要對治的，修習四念住。最初的身念住、三受念住是對治，其次的二心念住是所要去除的，最後的二法念住是所要去除的。四十，闡明出家和在家各有五種過失。說到『不喜樂的過失』，指不喜樂自己所學習之處。說到『習近能障礙諸欲的過失』，指諸慾障礙修道，被稱為能障礙。四十一，闡明愚夫的相狀有五種。說到『非處歡喜』，指不應該歡喜的地方而生起歡喜。說到『決定艱辛』，指惡業招致痛苦是決定不爽的。四十二，闡明生死類似於大海，不可飲用。如同世間的大海是鹹的，陸地的人不飲用。如同生死的大海，賢聖不飲用。大寶所依，如同世間的大海多有貴重的珍寶。如同生死的大海有佛性，法爾具有無漏的種子，這是大寶。四十三，闡明在各種財施中，法施最為殊勝，有五種原因。四十四，應該讓五心隨自己而轉，而不是隨心而轉。四十五，闡明各種迷惑比鬼魅更加厲害。四十六，闡明建立『我』的過失，都如經文所說。四十七，根據三種行為來辨別能對治和所對治。欲行，指領受五欲。福行，指領受世間的福報。同

【English Translation】 English version The path is an aid. Disgust and worry about decaying things cause the seed to decay and not bring about retribution. Thirty-seven, clarifying that the Tathagata's (如來, one who has thus come) divine eye (天眼, divine eye) can universally see all realms. Four, now seeing that there is no antarabhava (中有, the intermediate state between death and rebirth) and direct death and rebirth. Jingyun asked: 'In the desire realm (欲界, realm of desire) and the form realm (色界, realm of form), there is antarabhava in meditation. In the formless realm (無色界, realm of formlessness), there is no antarabhava. How can the Tathagata's divine eye see the formless realm?' The answer is: 'The Tathagata's divine eye can see the place where the death of beings in the lower two realms ends, and no antarabhava arises, knowing that they are directly reborn in the formless realm.' Taiyun explained: 'In the desire realm and the form realm, those who create swift and intense karma also have no antarabhava, and the Buddha (佛, awakened one) can see all these situations.' It is also explained that beings in the formless realm have no antarabhava, and the Buddha also knows the death and rebirth of their relatives. Thirty-eight, clarifying that one attains all dharmas (法, teachings) through seven gradual practices. Speaking of 'because of initiating diligent effort and reaching the point where obstacles are purified,' dharma is inner giving, and wealth is outer giving. This unequal mind of inner and outer giving cannot correspond to the nature of meditation arising. Because of diligence, one is far from this meditation, and the obstacles to the place of arising are purified. Thirty-nine, in order to counteract the nine things to be counteracted, practice the four foundations of mindfulness (四念住, four foundations of mindfulness). The initial mindfulness of the body, the three mindfulness of feelings are the counteractions, the next two mindfulness of mind are what needs to be removed, and the final two mindfulness of dharmas are what needs to be removed. Forty, clarifying that both monastic and lay life have five faults. Speaking of 'the fault of not rejoicing,' it refers to not rejoicing in what one is learning. Speaking of 'the fault of being close to what can obstruct desires,' it refers to desires obstructing the path of cultivation, which are called obstructions. Forty-one, clarifying that there are five characteristics of a fool. Speaking of 'joy in the wrong place,' it refers to arising joy in a place where one should not be joyful. Speaking of 'determined hardship,' it refers to the fact that evil karma brings suffering without fail. Forty-two, clarifying that samsara (生死, cycle of birth and death) is like the ocean, undrinkable. Just as the ocean in the world is salty, and people on land do not drink it. Just as the ocean of samsara, the wise and holy do not drink it. The great treasure depends on it, just as the ocean in the world has many precious treasures. Just as the ocean of samsara has Buddha-nature (佛性, Buddha nature), it naturally has the seed of non-outflow, which is a great treasure. Forty-three, clarifying that among all wealth giving, dharma giving is the most supreme, for five reasons. Forty-four, one should let the five minds follow oneself, rather than following the mind. Forty-five, clarifying that various delusions are more powerful than ghosts. Forty-six, clarifying that the faults of establishing 'I' are all as stated in the sutra. Forty-seven, distinguishing between what can be counteracted and what is to be counteracted based on three actions. Desire action refers to receiving the five desires. Merit action refers to receiving worldly blessings. Same

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居行即同離住也。依此三行故有六種愛恚。四種依處五種對治。初六者。一境界貪。二怨增瞋。三順邪教貪。四增上瞋於他所受增上安樂不令他得。第五于有德人起貪慾施與拘。第六於過失人起瞋不欲施與。由此于憎心不平等。雖行施福而常伺求前田所住。內壞憂苦不安隱住。四依處。初境界為依處者。即是第一于境界貪。言余有情為依處者。余之五種于有情處起。又初二依處各起一分雜染者。第一于境唯貪。第二于怨唯瞋。言所餘依處各起俱分雜染者。第三順教生貪後生余惑。第四雖于增上安樂眾生起瞋。欲令自得亦生貪等。第五于有功德生貪。后時亦生余惑。第六雖於過失生瞋后時亦生貪等。故言所餘各起俱分。五種對治者不凈等四倒治前四。第五舍心想治第五第六。後有異門六種愛恚五種對治。一事貪。二事瞋。三於三毒生貪。四於三善根生瞋。五於三善根生貪。六於三毒生瞋。五種對治不凈與慈各治前二。於三作意中初治第三。第二治第四。第三作意合治第五第六。文顯可知。四十八明出家五德。一自依人。由出家故棄捨共財依不共戒德。二依他不自在人。由出家故獲得自在德。三已熟解脫分善根人。由出家故若無餘結得羅漢德。四已熟人出家已后。若有修斷結得預流果。勉惡趣德。五未熟善根人。由出家故

【現代漢語翻譯】 現代漢語譯本： 居行和離住是相同的。依靠這三種行為，產生了六種愛和恨。四種依靠之處和五種對治方法。最初的六種是：一是境界貪（對感官對像產生的貪婪）。二是怨增瞋（對怨恨的增長產生的嗔恨）。三是順邪教貪（順從錯誤的教義產生的貪婪）。四是增上瞋（對於他人所獲得的增上安樂感到嗔恨，不希望他人得到）。第五是對有德之人產生貪慾，吝惜施與。第六是對有過失之人產生嗔恨，不願施與。因此，對於憎恨之心不平等。雖然行佈施的福報，卻常常伺機尋求之前的田地住所。內心壞滅，憂愁痛苦，不得安穩。四種依靠之處：最初以境界為依靠之處，就是第一種對境界的貪婪。其餘的有情為依靠之處，其餘五種都是在有情之處產生。又，最初兩種依靠之處各自產生一部分雜染：第一種對於境界只有貪婪。第二種對於怨恨只有嗔恨。其餘的依靠之處各自產生俱分的雜染：第三種順從教義產生貪婪，之後產生其他的迷惑。第四種雖然對於增上安樂的眾生產生嗔恨，想要自己得到，也產生貪婪等等。第五種對於有功德的人產生貪婪，之後也產生其他的迷惑。第六種雖然對於有過失的人產生嗔恨，之後也產生貪婪等等。所以說其餘的各自產生俱分。五種對治方法：不凈觀等四種顛倒觀對治前四種。第五種舍心想對治第五和第六種。後面還有不同的說法，六種愛和恨，五種對治方法。一是事貪（對事物產生的貪婪）。二是事瞋（對事物產生的嗔恨）。三是對三毒（貪嗔癡）產生貪婪。四是對三善根（無貪、無嗔、無癡）產生嗔恨。五是對三善根產生貪婪。六是對三毒產生嗔恨。五種對治方法：不凈觀和慈悲觀各自對治前兩種。在三種作意中，第一種對治第三種。第二種對治第四種。第三種作意合起來對治第五和第六種。文義顯明可知。四十八明出家五德：一是自依人（依靠自己的人）。因為出家的緣故，捨棄共同的財產，依靠不共的戒德。二是依他不自在人（依靠他人不自在的人）。因為出家的緣故，獲得自在的功德。三是已成熟解脫分善根人（已經成熟解脫部分的善根的人）。因為出家的緣故，如果沒有剩餘的煩惱，就能得到阿羅漢的功德。四是已成熟的人出家以後，如果有修斷煩惱，就能得到預流果。勉勵脫離惡趣的功德。五是未成熟善根人（尚未成熟善根的人）。因為出家的緣故

【English Translation】 English version: Dwelling and moving are the same as leaving and staying. Based on these three actions, six kinds of love and hatred arise: six kinds of attachment and aversion, four kinds of reliance, and five kinds of antidotes. The first six are: first, Bhavatrishna (craving for existence) (greed for sense objects); second, increased resentment and anger; third, mithyadrsti (wrong view) (greed that follows wrong teachings); fourth, increased anger towards others' increased happiness, not wanting them to have it; fifth, greed towards virtuous people, being stingy with offerings; sixth, anger towards those with faults, not wanting to give to them. Therefore, the mind is unequal in hatred. Although performing the merit of giving, one constantly seeks the previous fields and dwellings. The inner self is destroyed, with sorrow and suffering, and one cannot dwell in peace. The four kinds of reliance: the first, relying on objects, is the first kind of greed for objects. The remaining sentient beings are the reliance, and the remaining five arise in sentient beings. Also, the first two kinds of reliance each produce a portion of defilement: the first only has greed for objects; the second only has anger towards resentment. The remaining kinds of reliance each produce a shared portion of defilement: the third follows teachings and produces greed, and then produces other delusions; the fourth, although having anger towards sentient beings with increased happiness, wanting to obtain it for oneself, also produces greed, etc.; the fifth produces greed towards those with merit, and later also produces other delusions; the sixth, although having anger towards those with faults, later also produces greed, etc. Therefore, it is said that the remaining each produce a shared portion. The five kinds of antidotes: the four contemplations of impurity, etc., counteract the first four. The fifth, the thought of equanimity, counteracts the fifth and sixth. Later, there are different explanations: six kinds of love and hatred, and five kinds of antidotes. First, vastutrsna (craving for things) (greed for things); second, anger towards things; third, greed towards the three poisons (trisa (greed, hatred, delusion)); fourth, anger towards the three roots of goodness (akusalamula (non-greed, non-hatred, non-delusion)); fifth, greed towards the three roots of goodness; sixth, anger towards the three poisons. The five kinds of antidotes: the contemplation of impurity and loving-kindness each counteract the first two. Among the three kinds of mental activity, the first counteracts the third; the second counteracts the fourth; the third mental activity together counteracts the fifth and sixth. The meaning is clear and understandable. Forty-eight, explaining the five virtues of renunciation: first, relying on oneself. Because of renunciation, one abandons shared wealth and relies on the uncommon virtue of precepts. Second, relying on others who are not free. Because of renunciation, one obtains the virtue of freedom. Third, those whose roots of goodness for liberation are already mature. Because of renunciation, if there are no remaining fetters, one obtains the virtue of an arhat (one who is worthy). Fourth, those who are already mature, after renouncing, if they cultivate and sever fetters, obtain the fruit of a srotapanna (stream enterer). The virtue of striving to avoid evil destinies. Fifth, those whose roots of goodness are not yet mature. Because of renunciation

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現脫居家迫迮。后必成熟德。四十九明三苦九相。前三苦苦相。中三行苦。后三壞苦也。第五十明眾生四支。初標次釋后結。釋中四段。各有問解結也。言常為餘四慳所漂溺復起法慳者。上文中說劫末時。有處慳家慳利慳敬慳譽慳法慳無不具足。準成實論有其五慳。謂住處慳家慳施慳講贊慳法慳。今云餘四及法為五慳者。敬舉二慳合為一種。當於成實講贊慳也。言依初離染相續通達八聖支道立第一智等者。此是異生離邪信聖道智。即生得善也。以此為依修餘三智即加行善也。下結云。如是四支別分十一十一與四平等平等者。初支中開五。第二有四。后二各一。總有十一。然別十一與總四支體無廣狹句言平等。

第七十一卷

下次第五十一明七義及七喜。七支義者景雲。一者欲于蘊等善巧應推求義。二者或自性攝法。或以財法攝門徒等名應攝義。三者惡友惡緣。應須避之應應避義。四者定中功德。應作意引之名應引義。五者應遮諸惡故名應遮義。六者凈戒等名應持義。七者五通應依定發。又具戒等應藉敬發名應發義。泰云。七義中初一是教法。次二是理法。正理應攝邪理應避。次二是行法。善行應引惡行應遮。次二是果法。自利早應持利他果應支。今依后解。言七喜者即是能緣前七義智所引之喜也。一聞所

【現代漢語翻譯】 現代漢語譯本：現在擺脫了居家的逼迫狹窄。之後必定成熟德行。四十九（指四十九種禪定或修行階段）闡明三苦（苦苦、行苦、壞苦）九相（九種不凈觀）。前三是苦苦相，中間三是行苦，后三是壞苦。第五十闡明眾生四支（四種資助修行的因素）。開始是標示，其次是解釋，最後是總結。解釋中分為四段，每一段都有提問、解答和總結。說到常常被其餘四慳所漂溺又生起法慳，是因為上文中說到劫末時，有處慳（吝惜住所）、家慳（吝惜家庭）、利慳（吝惜利益）、敬慳（吝惜尊敬）、譽慳（吝惜名譽）、法慳（吝惜佛法）無不具備。按照成實論的說法，有五慳，即住處慳、家慳、施慳、講贊慳、法慳。現在說其餘四慳及法慳為五慳，是因為尊敬和名譽合併爲一種，相當於成實論中的講贊慳。說到依靠最初的離染相續，通達八聖支道（八正道），建立第一智等，這是異生（凡夫）離開邪信的聖道智，也就是生來就有的善。以此為依靠，修習其餘三智，就是加行善。下面總結說，像這樣四支分別分為十一，十一與四平等，平等，最初一支中展開為五，第二支有四，后兩支各一，總共有十一。然而，分別的十一與總的四支，本體沒有廣狹，所以說平等。 第七十一卷 下次第五十一闡明七義和七喜。七支義，景雲說：一是想要對蘊等善巧，應該推求其意義。二是或者自性攝法，或者用財法攝受門徒等，名為應攝義。三是惡友惡緣，應該避開，名為應避義。四是定中的功德，應該作意引導，名為應引義。五是應該遮止諸惡，所以名為應遮義。六是清凈的戒律等，名為應持義。七是五通（天眼通、天耳通、他心通、宿命通、神足通）應該依靠禪定而生髮，又具足戒律等應該憑藉尊敬而生髮，名為應發義。泰云說：七義中，第一個是教法，第二個是理法，正理應該攝受，邪理應該避開。第三個是行法，善行應該引導，惡行應該遮止。第四個是果法，自利之果應該早日持有，利他之果應該支援。現在依照後面的解釋。說到七喜，就是能緣前七義的智慧所引發的喜悅。一是聽聞所...

【English Translation】 English version: Now, having escaped the pressing narrowness of domestic life. Afterwards, one will surely mature in virtue. Forty-nine (referring to forty-nine types of samadhi or stages of practice) elucidates the three sufferings (suffering of suffering, suffering of change, suffering of conditioning) and the nine aspects (nine aspects of impurity contemplation). The first three are the aspect of suffering of suffering, the middle three are the suffering of change, and the last three are the suffering of conditioning. The fiftieth elucidates the four supports (four factors that aid practice) of sentient beings. It begins with a designation, followed by an explanation, and ends with a conclusion. The explanation is divided into four sections, each with a question, answer, and conclusion. It is said that one is often drowned by the remaining four kinds of stinginess and then arises stinginess towards the Dharma because the text above mentions that at the end of a kalpa, there is no lack of stinginess towards dwelling places, stinginess towards family, stinginess towards benefits, stinginess towards respect, stinginess towards reputation, and stinginess towards the Dharma. According to the Tattvasiddhi Shastra, there are five kinds of stinginess, namely stinginess towards dwelling places, stinginess towards family, stinginess towards giving, stinginess towards teaching and praise, and stinginess towards the Dharma. Now it is said that the remaining four kinds of stinginess and stinginess towards the Dharma are five kinds of stinginess because respect and reputation are combined into one, which is equivalent to stinginess towards teaching and praise in the Tattvasiddhi Shastra. It is said that relying on the initial continuous separation from defilement, penetrating the Eight Noble Paths (Astangika-marga), establishing the first wisdom, etc., this is the wisdom of the noble path of an ordinary being (prthagjana) leaving wrong beliefs, which is innate goodness. Relying on this to cultivate the remaining three wisdoms is acquired goodness. The conclusion below says, 'Thus, the four supports are divided into eleven, eleven is equal to four, equal.' The first support is expanded into five, the second has four, and the last two each have one, totaling eleven. However, the separate eleven and the total four supports are not different in essence, so they are said to be equal. Volume 71 Next, the fifty-first elucidates the seven meanings and seven joys. Regarding the seven meanings, Jingyun says: First, wanting to be skillful with the skandhas (khandhas) etc., one should seek their meaning. Second, either the self-nature includes the Dharma, or using wealth and Dharma to gather disciples, etc., is called the meaning of what should be gathered. Third, bad friends and bad conditions should be avoided, called the meaning of what should be avoided. Fourth, the merits in samadhi (samadhi) should be intentionally guided, called the meaning of what should be guided. Fifth, one should prevent all evils, so it is called the meaning of what should be prevented. Sixth, pure precepts, etc., are called the meaning of what should be held. Seventh, the five supernormal powers (abhijna) (divine eye, divine ear, knowing others' minds, knowing past lives, and magical powers) should arise from samadhi, and fulfilling precepts etc. should arise from respect, called the meaning of what should be developed. Taiyun says: Among the seven meanings, the first is the teaching Dharma, the second is the principle Dharma, the correct principle should be gathered, and the wrong principle should be avoided. The third is the practice Dharma, good practice should be guided, and bad practice should be prevented. The fourth is the result Dharma, the result of benefiting oneself should be held early, and the result of benefiting others should be supported. Now, according to the latter explanation. It is said that the seven joys are the joy aroused by the wisdom that can perceive the previous seven meanings. First, hearing...

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引喜者。聞慧緣前應推義由此生喜。二者思慧。緣應攝應避。三者修慧。緣應引義。初第四第五離蓋議。后即緣應遮義以內離五蓋。外伏他論併名遮惡也。六念自功德智緣應持義。七于諸下劣不生知足知緣應發義。五十二明五種法。中景雲。攝受者攝受財法。受用法者受用財法等法。證法者證理事法。泰云。一教法。二行法。三理法。應攝受。次二是果法。有為果是受用法。無為果是所證法。五十三明弓箭喻。此說三學。弓喻戒德依能發定故。箭況定德專注一境故。中的喻慧。的喻所緣依定發慧。稱境而知事。若中的也。弓有二德一其性堅牢者此喻于戒。外緣難毀故名性堅。二善作究竟者喻戒功能望至菩提。箭有一德善作究竟者。喻定功能望至菩提。中路無廢也。中的有三德。一究竟工巧者喻無學智。二串習工巧者喻修道智。三師學工巧者喻見道智也。勘本地分。五十四明佛教差別及理趣。一長時教者如小乘教漸次化導也。二無間教者謂大乘頓教。如華嚴等成道初說也。三不重說教者。謂如涅槃了義之教也。五十五明涉道五治喻。及尸羅二相能往善趣。言涉道者喻行者涉生死至於涅槃也。炎光對治者憂熱炎光傘蓋為治。喻邪慧起時聖教為治。二艱險治者艱險多賊須兵杖為治。喻惡趣多難戒行為嚴。三江河治者渡江河者

【現代漢語翻譯】 現代漢語譯本 引生歡喜的原因是：聽聞由智慧所生的法義，從而產生歡喜。這對應于聞慧（Sutamayā-paññā，聽聞之慧）。 第二種是思慧（Cintāmayā-paññā，思惟之慧）：緣于應當攝取和應當避免的事物。 第三種是修慧（Bhāvanāmayā-paññā，修習之慧）：緣于應當引導的法義。 最初的（聞慧）對應于第四禪和第五禪，遠離了五蓋（Pañca Nīvaraṇāni，貪慾、嗔恚、昏沉睡眠、掉舉惡作、疑）。後面的（思慧和修慧）則緣于應當遮止的法義，從內在遠離五蓋，對外降伏其他宗派的論點，這些都稱為遮止惡行。 第六種是憶念自身的功德，智慧緣于應當保持的法義。 第七種是對諸下劣之境不生知足，知曉因緣，從而生起精進。 第五十二節闡明五種法。中景法師說：『攝受』是指攝受財物和佛法；『受用』是指受用財物和佛法等法；『證』是指證悟事相和理體的法。泰法師說：一是教法（教義之法），二是行法（修行之法），三是理法（真理之法），這些應當攝受。其次的兩種是果法，有為之果是受用法，無為之果是所證法。 第五十三節闡明弓箭的比喻。這裡說明三學（Tisso Sikkhā，戒、定、慧）。弓比喻戒德，因為依靠戒德能夠引發禪定。箭比喻定德，因為專注一個境界。中的比喻慧，的（目標）比喻所緣境，依靠禪定而生髮智慧，如實地瞭解事物，就像射中目標一樣。弓有二德：一是其性質堅牢，這比喻戒，外在的因緣難以毀壞，所以稱為『性堅』。二是善於完成任務，這比喻戒的功能，能夠達到菩提。箭有一德：善於完成任務，這比喻定的功能，能夠達到菩提，中途沒有廢棄。中的有三德：一是究竟的工巧，這比喻無學智（Asekha-ñāṇa，阿羅漢的智慧）。二是串習的工巧，這比喻修道智（Magga-ñāṇa，聖道的智慧）。三是師學的工巧，這比喻見道智（Phala-ñāṇa，聖果的智慧）。』可以參考《瑜伽師地論·本地分》。 第五十四節闡明佛教的差別和理趣。一是長時教，如小乘教，漸次地化導眾生。二是無間教，指大乘頓教，如《華嚴經》等，在成道之初就宣說。三是不重說教，指如《涅槃經》這樣了義的教法。 第五十五節闡明涉道五種治療的比喻，以及尸羅（Śīla，戒）的兩種相貌能夠前往善趣。『涉道』比喻修行者涉越生死，到達涅槃。炎光對治：憂熱的炎光用傘蓋來治療，比喻邪慧生起時，用聖教來治療。艱險對治：艱險的地方有很多盜賊，需要用兵器來治療，比喻惡趣有很多苦難，用戒行來作為護衛。江河對治：渡過江河的人...

【English Translation】 English version The reason for generating joy is: hearing the Dharma arising from wisdom, thereby generating joy. This corresponds to Sutamayā-paññā (wisdom from hearing). The second is Cintāmayā-paññā (wisdom from thinking): relating to things that should be embraced and things that should be avoided. The third is Bhāvanāmayā-paññā (wisdom from cultivation): relating to the Dharma that should be guided. The first (wisdom from hearing) corresponds to the fourth and fifth Jhanas, being free from the five hindrances (Pañca Nīvaraṇāni, sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt). The latter (wisdom from thinking and wisdom from cultivation) relate to the Dharma that should be prevented, internally separating from the five hindrances, and externally subduing the arguments of other schools, all of which are called preventing evil deeds. The sixth is recollecting one's own merits, wisdom relating to the Dharma that should be maintained. The seventh is not being content with inferior states, knowing the conditions, thereby generating diligence. Section 52 clarifies the five types of Dharma. Master Zhongjing said: 'Embracing' refers to embracing wealth and the Dharma; 'enjoying' refers to enjoying wealth and the Dharma, etc.; 'realizing' refers to realizing the Dharma of phenomena and principles. Master Tai said: First is the teaching Dharma (the Dharma of teachings), second is the practice Dharma (the Dharma of practice), and third is the principle Dharma (the Dharma of truth), which should be embraced. The next two are the fruit Dharma, the conditioned fruit is the Dharma to be enjoyed, and the unconditioned fruit is the Dharma to be realized. Section 53 clarifies the metaphor of the bow and arrow. This explains the three trainings (Tisso Sikkhā, morality, concentration, and wisdom). The bow is a metaphor for moral virtue, because relying on moral virtue can generate concentration. The arrow is a metaphor for the virtue of concentration, because it focuses on one object. The 'center' is a metaphor for wisdom, and the 'target' is a metaphor for the object of focus, relying on concentration to generate wisdom, truly understanding things, just like hitting the target. The bow has two virtues: first, its nature is strong and firm, which is a metaphor for morality, external conditions are difficult to destroy, so it is called 'strong nature'. Second, it is good at completing tasks, which is a metaphor for the function of morality, being able to reach Bodhi. The arrow has one virtue: it is good at completing tasks, which is a metaphor for the function of concentration, being able to reach Bodhi, without abandoning halfway. The 'center' has three virtues: first, ultimate skill, which is a metaphor for Asekha-ñāṇa (the wisdom of an Arhat). Second, practiced skill, which is a metaphor for Magga-ñāṇa (the wisdom of the path). Third, learned skill, which is a metaphor for Phala-ñāṇa (the wisdom of the fruit).' Refer to the Yogācārabhūmi-śāstra, Local Section. Section 54 clarifies the differences and rationales of Buddhism. First is the long-time teaching, such as the Hinayana teachings, gradually guiding sentient beings. Second is the uninterrupted teaching, referring to the Mahayana sudden teaching, such as the Avataṃsaka Sūtra, which was spoken at the beginning of enlightenment. Third is the non-repeated teaching, referring to the definitive teachings such as the Nirvana Sutra. Section 55 clarifies the metaphor of the five treatments for traversing the path, and that the two aspects of Śīla (morality) can lead to good destinies. 'Traversing the path' is a metaphor for practitioners traversing birth and death, reaching Nirvana. Treatment for the flame: the worrying and hot flame is treated with an umbrella, which is a metaphor for using the holy teachings to treat when wrong wisdom arises. Treatment for danger: dangerous places have many thieves, which need to be treated with weapons, which is a metaphor for using moral conduct as protection when the evil realms have many sufferings. Treatment for rivers: people crossing rivers...

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。船筏為依喻愛水滉[潫-糸+貝]般若為船。四枯竭治者枯竭之人漿為治。喻散亂渴焦以定為闊五身勞治者身勞疲者案乘按摩等為治。喻皮喜重輕安為治也。言尸羅有二相能往善趣者。此中舉初唯說尸羅。不說定慧能生往之相也。以近往人遠至菩提。故言能生善趣也。一攝受尸羅者受具足戒等是。不缺尸羅者護持禁戒是。五十六明受欲及變壞。言一粗變壞者一期死也。二細變壞者唸唸死也。變壞分位亦二。一粗二細者。還是前二約位義說。五十七明智有二德。一正行德有三句。一速疾者謂諸智相應心心法揵疾迴轉故。二決定者謂諸智斷疑故。三微細者謂諸智慧入微細理故。二自性德有七句。一是定地者此簡聞慧。二不可退轉者簡前五根姓也。三出世間者簡世間修慧。四已善修習者簡初習乘。五于自所行無有掛礙者。此顯于境無滯也。六勝餘一切自類善根者。勝於自乘所有餘善根也。七勝於一切他類善根者。勝於外道善根也。又解。無漏智勝有漏智。名勝自類。復勝有漏智外余有漏法名勝他類。五十八有三顧戀念住為治。顧戀助伴者顧戀色身力為命助伴。觀身不凈為治。亦可愛著妻妾見為清凈。名顧戀助伴之。觀身不凈為治。二顧戀利養者觀受是苦為治。三顧戀後有者觀心無常觀法無我為治。五十九釋加行等三句。景

【現代漢語翻譯】 現代漢語譯本：船筏可以比作依靠，就像在充滿愛慾的洪流中使用船隻，而般若（智慧，prajna）就是那艘船。四種枯竭的治療方法是為那些身心枯竭的人提供的，就像船槳用於航行一樣。這比喻了通過禪定來治療散亂和焦渴。五種身體疲勞的治療方法是為那些身體疲憊的人提供的，例如通過禪修坐臥等方式來治療。這比喻了通過輕安來治療沉重和不適。 關於尸羅（戒律，śīla）有兩種作用，一種是能夠引導人們前往善趣（好的去處）。這裡只提到了尸羅，而沒有提到禪定（定，samādhi）和智慧（慧，prajñā）也能產生前往善趣的作用。這是因為尸羅對於引導人們接近善趣更為直接，而禪定和智慧則能引導人們最終達到菩提（覺悟，bodhi）。因此說尸羅能夠引導人們前往善趣。 一、攝受尸羅，指的是受持具足戒等。不缺尸羅，指的是守護禁戒。 五十六、說明了受欲和變壞。一、粗的變壞，指的是一期的死亡。二、細的變壞，指的是念唸的生滅。 變壞的分位也有兩種：一、粗的，二、細的。這還是用前面的兩種方式來解釋。 五十七、說明了智慧有兩種功德。一、正行德，有三句：一、速疾，指的是與智慧相應的心和心所法快速運轉。二、決定，指的是智慧能夠斷除疑惑。三、微細，指的是智慧能夠深入微細的道理。 二、自性德，有七句：一、是定地，這排除了聞慧（通過聽聞獲得的智慧）。二、不可退轉，排除了前五根姓（五種根器的種性）。三、出世間，排除了世間修慧（通過世間禪修獲得的智慧）。四、已善修習，排除了初習乘（剛開始修習的人）。五、于自所行無有掛礙，這表明對於所觀的境界沒有滯礙。六、勝於餘一切自類善根，勝過自身所修習的所有其他善根。七、勝於一切他類善根，勝過外道的善根。另一種解釋是，無漏智勝過有漏智，這稱為勝自類。又勝過有漏智之外的其他有漏法，這稱為勝他類。 五十八、有三種顧戀，念住可以用來治療。顧戀助伴，指的是顧戀色身，以色身的力量作為生命的助伴。通過觀身不凈來治療。也包括可愛著妻妾，認為她們是清凈的，這稱為顧戀助伴。通過觀身不凈來治療。二、顧戀利養，通過觀受是苦來治療。三、顧戀後有，通過觀心無常，觀法無我來治療。 五十九、解釋加行等三句。

【English Translation】 English version: A raft can be likened to reliance, like using a boat in a flood of desire, and prajna (wisdom) is that boat. The four remedies for exhaustion are provided for those who are physically and mentally exhausted, just as oars are used for navigation. This is a metaphor for healing distraction and thirst through meditation. The five remedies for physical fatigue are provided for those who are physically tired, such as through meditation, sitting, lying down, etc. This is a metaphor for healing heaviness and discomfort through lightness and ease. Regarding śīla (discipline), there are two functions, one of which is to guide people to sugati (good realms). Here, only śīla is mentioned, and samādhi (concentration) and prajñā (wisdom) are not mentioned as also producing the effect of going to sugati. This is because śīla is more direct in guiding people closer to sugati, while samādhi and prajñā can guide people to ultimately reach bodhi (enlightenment). Therefore, it is said that śīla can guide people to sugati. First, 'receiving śīla' refers to receiving the complete precepts, etc. 'Not lacking śīla' refers to upholding the precepts. Fifty-six, explains the acceptance of desires and decay. First, 'coarse decay' refers to death in one lifetime. Second, 'subtle decay' refers to the arising and ceasing of every moment. There are also two divisions of decay: first, coarse; second, subtle. This is still explained using the previous two methods. Fifty-seven, explains that wisdom has two virtues. First, 'virtue of right conduct' has three sentences: first, 'swiftness' refers to the rapid rotation of the mind and mental factors corresponding to wisdom. Second, 'determination' refers to wisdom being able to cut off doubts. Third, 'subtlety' refers to wisdom being able to penetrate subtle principles. Second, 'virtue of self-nature' has seven sentences: first, 'is the ground of samādhi' excludes wisdom gained through hearing (śruta-prajñā). Second, 'cannot be turned back' excludes the previous five types of faculties. Third, 'transcendental' excludes worldly wisdom gained through cultivation. Fourth, 'already well-cultivated' excludes those who are just beginning to practice. Fifth, 'without hindrance in one's own conduct' shows that there is no stagnation in the object of contemplation. Sixth, 'superior to all other good roots of its own kind' is superior to all other good roots cultivated in one's own vehicle. Seventh, 'superior to all other good roots of other kinds' is superior to the good roots of external paths. Another explanation is that unconditioned wisdom is superior to conditioned wisdom, which is called 'superior to its own kind'. It is also superior to other conditioned dharmas besides conditioned wisdom, which is called 'superior to other kinds'. Fifty-eight, there are three kinds of attachment, mindfulness can be used to treat them. 'Attachment to companions' refers to attachment to the physical body, taking the strength of the physical body as a companion for life. It is treated by contemplating the impurity of the body. It also includes being attached to beloved wives and concubines, considering them to be pure, which is called 'attachment to companions'. It is treated by contemplating the impurity of the body. Second, 'attachment to gain and offerings' is treated by contemplating that feeling is suffering. Third, 'attachment to future existence' is treated by contemplating the impermanence of the mind and the non-self of dharmas. Fifty-nine, explains the three sentences of application, etc.

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云。開三句為本。兩番釋儘是經文。欲貪無明對治是加行者。是異生人起此伏惑加行。現見安立非安立諦是現觀者。聖人起此現觀。已離欲未離欲是相續者。通就一身離欲不離欲名為相續。此通凡聖也。又依故地故品故未修定故已修未得得故者。重解相續也。所依清凈障者重解現觀也。作意清凈障故彼障對治故者。重釋向前加行故也。泰云。加行是見道支。現觀是見道。相續是修道。初果相續身未離欲。余果相續身是已離欲。又依故乃至彼障對治故者。初六種重明前加行。加行所依欲界身。欲界地九品收。以未得定故。已學修定方便未成未得定。若成便得定此重辨前加行也。根障名所依清凈障。煩惱業名作意清凈障。見修對治是名彼障對治。玄雲。依故者謂閻浮提身是加行所依也。地者欲界地品故。加行道所伏貪等九品。亦可對治加行道九品。未修定故者加行道未修根本定故。已修未得得故加行道已修近分定。故言已修。然未得根本定故言未得。已得近分定故言得。上來品故釋上加行故。言所依清凈障故者。八難等名為所依障。即是報障此是見道障。此釋上現觀故。言作意清凈故者。此是業障即是報障此是見道障。此釋上現觀故。言作意清凈故者。此是業障即是。修道障。此釋上相續故。彼障對治故者。彼業障報障能

對治道。第十六釋六現觀。初牒前略標六種現觀。一思現觀乃至第六究竟現觀釋其名者。六種舉頭數也。六是數名種者類義。決定觀察是現觀義。依五十五釋。后三是現觀體也。思是現觀因即從當體及果為名。凈信是現觀因名亦爾。無漏信與現觀相應共有。或與現觀共有。即說相應共有為名。又是體現觀是同時慧。即從當體共有為名。第四云現觀智諦現觀。即從所緣體義為名。諦是所緣。智者是體。現觀是義。第五從義。謂出真觀後邊而得名邊現觀。究竟現觀從位得名。于究竟位而趣此觀。故必究竟現觀。次問答廣釋有二十三門。初辨共相。思現觀住異生位者。初起在凡位見道已前。後於修道亦起究竟現觀。終不犯於五處者。不往屠兒家淫女家酤酒家等。二辨體性。中思現觀者用欲界思慧為體。信信現觀者通取聞思修慧。通漏無漏相應信數為體。戒現觀即取無漏道共七支戒為性。現觀智諦現觀。即取無分別智真見道體。邊現觀即取出觀后智。重緣安立非安立諦智為自性。即相見道究竟現觀。若依五十五通二智。今此文中即取世俗盡無生智為性。謂作是念我生已愚等。此就克性出體。若據相應共有。即是四蘊五蘊為性。三明系不繫。一唯欲界系者是思。一種一分或三界系者是信即。此一分及餘三此四是不繫者。即此信一

【現代漢語翻譯】 現代漢語譯本 對治道。第十六釋六現觀。首先簡略地標出六種現觀。一、思現觀，乃至第六、究竟現觀，解釋這些名稱的含義：『六種』是總括的計數。『六』是數字的名稱，『種』是類別的含義。『決定觀察』是現觀的意義。依據五十五種解釋，后三種是現觀的本體。『思』是現觀的因，即從本體和果來命名。『凈信』是現觀的因，命名也是如此。無漏的信與現觀相應或共有。或者與現觀共有，即以相應共有來命名。又是體現現觀是同時產生的智慧。即從本體共有來命名。第四、云現觀智諦現觀，即從所緣的本體意義來命名。『諦』是所緣，『智』是本體，『現觀』是意義。第五、從意義來命名，即在證得出世間的真觀之後而得名『邊現觀』。究竟現觀從所處的地位得名，在究竟的地位趨向于這種觀，所以必然是究竟現觀。其次，通過問答廣泛地解釋，共有二十三個方面。首先辨別共同的相狀。思現觀安住于異生位（指凡夫位）的人，最初在凡夫位發起，在見道之前。之後在修道時也發起究竟現觀。始終不觸犯五個地方，不前往屠夫家、妓女家、賣酒家等。 其次辨別本體。思現觀以欲界的思慧為本體。信現觀普遍取聞、思、修慧。普遍以有漏、無漏相應的信數為本體。戒現觀即取無漏道所共的七支戒為自性。現觀智諦現觀，即取無分別智的真見道為本體。邊現觀即取證出觀之後的智慧。重新緣于安立諦和非安立諦的智慧為自性，即相似於見道的究竟現觀。如果依據五十五種解釋，則通於兩種智慧。現在本文中即取世俗的盡智和無生智為自性。即作這樣的念頭：『我生已盡』等。這是就嚴格的自性來闡述本體。如果依據相應共有，即是以四蘊或五蘊為自性。第三說明屬於哪個界系。只有欲界所繫的是思現觀。一種或一部分或三界所繫的是信現觀，即這一部分以及其餘三種，這四種是不屬於任何界的，即此信現觀。

【English Translation】 English version The Path of Counteraction. Sixteenth Explanation of the Six Abhisamayas (現觀). First, a brief outline of the six Abhisamayas is presented. 1. Thinking Abhisamaya (思現觀), up to the sixth, Ultimate Abhisamaya (究竟現觀). Explaining their names: 'Six Types' is a general enumeration. 'Six' is the name of a number, 'Type' means category. 'Definite Observation' is the meaning of Abhisamaya. According to the fifty-five explanations, the latter three are the essence of Abhisamaya. 'Thinking' is the cause of Abhisamaya, named from its essence and result. 'Pure Faith' (凈信) is the cause of Abhisamaya, and the naming is similar. Non-outflow (無漏) faith is corresponding or shared with Abhisamaya. Or it is shared with Abhisamaya, that is, it is named by corresponding sharing. Moreover, it embodies Abhisamaya as simultaneous wisdom. That is, it is named from the shared essence. Fourth, it is called 'Abhisamaya Wisdom of Truth Abhisamaya' (現觀智諦現觀), which is named from the meaning of the object of cognition. 'Truth' (諦) is the object of cognition, 'Wisdom' (智) is the essence, and 'Abhisamaya' (現觀) is the meaning. Fifth, it is named from the meaning, that is, it is named 'Edge Abhisamaya' (邊現觀) after attaining the true vision of transcendence. Ultimate Abhisamaya is named from its position, approaching this vision in the ultimate position, so it must be Ultimate Abhisamaya. Secondly, a broad explanation is given through questions and answers, with twenty-three aspects in total. First, distinguish the common characteristics. Thinking Abhisamaya dwells in the position of ordinary beings (異生位) (referring to the position of ordinary people), initially arising in the position of ordinary people, before the path of seeing (見道). Later, in the path of cultivation (修道), Ultimate Abhisamaya also arises. It never violates the five places, not going to the butcher's house, the prostitute's house, the wine seller's house, etc. Secondly, distinguish the essence. Thinking Abhisamaya takes the thinking wisdom of the desire realm (欲界) as its essence. Faith Abhisamaya (信現觀) universally takes the wisdom of hearing, thinking, and cultivation. Universally, it takes the number of faith corresponding to outflow (漏) and non-outflow as its essence. Precept Abhisamaya (戒現觀) takes the seven branches of precepts shared by the non-outflow path as its nature. Abhisamaya Wisdom of Truth Abhisamaya takes the true path of seeing of non-discriminating wisdom as its essence. Edge Abhisamaya takes the wisdom after attaining transcendence. Re-cognizing the wisdom of established and non-established truths as its nature, which is similar to the Ultimate Abhisamaya of the path of seeing. If based on the fifty-five explanations, it encompasses two types of wisdom. Now, in this text, it takes the mundane wisdom of exhaustion and non-arising as its nature. That is, making such a thought: 'My birth is exhausted,' etc. This is to explain the essence in terms of strict nature. If based on corresponding sharing, it takes the four aggregates (蘊) or five aggregates as its nature. Third, explain which realm it belongs to. Only that which belongs to the desire realm is Thinking Abhisamaya. One type or a part or that which belongs to the three realms is Faith Abhisamaya, that is, this part and the remaining three, these four do not belong to any realm, that is, this Faith Abhisamaya.

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分及戒智現觀邊現觀三。此四是不繫。一通系不繫者。究竟現觀以盡無生智通世間出世間。世間是系若出世間是不繫。四明依他。景雲補闕云。一依非依可得余依一切依可得者。思現觀唯依欲界散地。非依靜慮無色。即許餘五通餘六禪三空而起。信通有漏無漏。通九地起可知。或通九地起者。六禪地中有道共戒易知。三空地中雲何得有道共戒。以彼無漏意思遠有遮訪欲界破戒身語。亦假建立無漏戒。既說第四第五現觀亦通九地。又次文說。唯一現觀得九遍知果。又云。一得一切四果即知。第四現觀通見道修道。第五邊現觀通於修道。中起唯是相見道。泛從真如觀後邊所起十六行觀。皆名邊現觀故。以許九地中皆得起故。無學身起六現觀皆名究竟現觀。通九地可知。若不許第四第五現觀通於三道唯別見道者。即許三空地中亦得入見道。以論中說餘五現觀一切依中皆可得故。又上文說三空地中有未知當知根故。問下文說唯依四禪慮及初未至入見道者。據增強處說。言又三依五依生一種一分亦爾者。第二重釋第三四五現觀。即判唯是見道故。唯依彼四根本禪慮及初未至五地中起。即三現觀同時信亦唯五地故。言一種一分亦爾。余信現觀及究竟現觀通九地。思唯欲界不異前說。泰云。聖道所依諸部不同。若依薩婆多有九地依。

謂根本四禪。未至中間。及三無色除悲想地。若依成實有七依定。謂根本四禪及三無色定。今大乘有八依。謂初近分定。根本四禪慮。三無色定。是故不同毗曇成實。若依第一百卷大乘亦有九依。故彼云。復有九依能盡諸漏。何等為九。謂未至定。若初禪。禪慮中間。餘三禪慮。及三無色除第一有。然今此文八依是真實。第一百卷是隨轉理門故不相違。又若薩婆多欲界唯有聞思。色界有聞修。無色界唯修。成實聞思通二界。修慧通三界。今大乘同薩婆多。思現觀以增上思慧為體。故唯在欲界。是故說言依非依可得也。餘五現觀對思。總言依一切依。不必一一現觀皆依八依。下別釋云。或智諦邊智諦三依五依生者。據初依說后依通依八依。言一種一分亦爾者。信現觀一分初依五依生。究竟現觀無色得初起。故不說初五依生。下問答者。西方諸師有二釋。初釋云。達分善根遠方便欲入真如觀時。思惟初定尋伺等五支全分靜慮真如而入初定。后正入無相見道真如觀時而證三界一切法如是故。如加行方便時。雖有尋伺禪慮可得。以加行中尋求伺察真如理故。具有五支。然證真如無相時。離相無有分別。故正智俱時無有尋求伺察二支。但有喜樂心一境性三支。第二釋云。依初靜慮即入真如觀。三界一切法皆是初靜慮尋伺等相分。

故加行中依初定相見等全分靜慮真如而入于初定。是故加行中雖依有尋有伺靜慮五支可得。然正智證真如時。離相無有分別正智。但與喜樂心一境性三支俱也。有漏初靜慮西方亦有二釋。初釋云。未至定中初有尋後有伺。至根本定中但有喜樂心一境性。始終而言故初定具五支。戒賢師等云。根本定中若觀一事未究竟。即初尋后伺。若至究竟時無尋無伺。五明緣諦。中補闕云。一緣世俗諦及一種一分者。思唯緣俗諦同時信亦爾。一無所緣故。或二緣安立勝義諦及一種一分者。邊及究竟唯緣苦等安立諦。同時信亦爾。依此文判。究竟現觀不觀真如道。無學人不得入真如觀。謂無學道與修道有真如觀緣非安立諦。總名第四現觀智諦現觀收。今此文中判意如此。已前論中復說第四現觀唯是見道。準此類智及究竟現觀中通有緣非安立諦。又前說盡無生智通有分別無分別。故無分別者即無分別智緣非安立。一緣非安立勝義諦及一種一分者。第四現觀唯緣真如。同時信亦爾。備云。盡無生智有三種。一緣俗諦。二緣四諦安立諦。三緣真如非安立諦。皆名究竟現觀。亦可緣俗諦者屬信。緣四諦者屬究竟。緣真如屬諦現觀。六明有相無相。補闕云。四有相者思戒邊究竟。皆是有想相。此文還說究竟現觀不緣非安立諦。以唯取安立有相境故

【現代漢語翻譯】 現代漢語譯本 因此，在加行位中，依據初禪的全部組成部分，即尋、伺等，以及真如而進入初禪。所以，在加行位中，雖然可以依據有尋有伺的初禪五支，但當正智證悟真如時，是離相且沒有分別的正智。它只與喜、樂、心一境性這三支相應。對於有漏的初禪，西方也有兩種解釋。第一種解釋說，在未至定中，最初有尋，然後有伺。到達根本定時，只有喜、樂、心一境性。從始終而言，所以初禪具備五支。戒賢論師等人說，在根本定中，如果觀察一件事沒有究竟，就先有尋，後有伺。如果達到究竟時，就沒有尋也沒有伺。五明緣諦（Pancavidyāhetuvāda）的《中補闕》中說，『一緣世俗諦（saṃvṛti-satya）及一種一分者』，思惟緣世俗諦的同時，信（śraddhā）也是如此。一無所緣故。『或二緣安立勝義諦（paramārtha-satya）及一種一分者』，邊及究竟唯緣苦等安立諦。同時信也是如此。依據此文判斷，究竟現觀（phaladarśana）不觀真如道（tathatā-mārga）。無學人（aśaikṣa）不得入真如觀，因為無學道與修道有真如觀，緣非安立諦（asatya-sthāpana）。總名為第四現觀智諦現觀所攝。現在此文中的判斷意圖如此。以前的論中又說，第四現觀唯是見道（darśana-mārga）。準此類智及究竟現觀中，通有緣非安立諦。又前面說，盡智（kṣaya-jñāna）和無生智（anutpāda-jñāna）通有分別和無分別。所以無分別者，即無分別智緣非安立。『一緣非安立勝義諦及一種一分者』，第四現觀唯緣真如。同時信也是如此。《備云》中說，盡無生智有三種：一緣世俗諦，二緣四諦安立諦，三緣真如非安立諦。都名為究竟現觀。也可以說，緣世俗諦者屬於信，緣四諦者屬於究竟，緣真如屬於諦現觀。六明有相無相。補闕云：『四有相者，思戒邊究竟，皆是有想相。』此文還說，究竟現觀不緣非安立諦，因為它只取安立的有相境的緣故。

【English Translation】 English version Therefore, in the stage of application (prayoga-mārga), one enters the first dhyāna (prathama-dhyāna) based on the complete aspects of the first dhyāna, such as initial thought (vitarka), sustained thought (vicāra), etc., and suchness (tathatā). Hence, although in the stage of application, the five factors of the first dhyāna with initial and sustained thought can be attained, when the correct wisdom (samyak-jñāna) realizes suchness, it is the correct wisdom that is free from characteristics (lakṣaṇa) and without discrimination (vikalpa). It is only accompanied by the three factors of joy (prīti), happiness (sukha), and one-pointedness of mind (ekāgratā). Regarding the first dhyāna with outflows (sāsrava), there are also two interpretations in the West. The first interpretation says that in the preliminary concentration (anāgamya-samādhi), there is initial thought first and then sustained thought. Upon reaching the fundamental concentration (mūla-samādhi), there are only joy, happiness, and one-pointedness of mind. Speaking from beginning to end, the first dhyāna possesses five factors. The teachers such as Śīlabhadra say that in the fundamental concentration, if the observation of a matter is not yet complete, there is initial thought first and then sustained thought. If it reaches completion, there is neither initial thought nor sustained thought. The Madhyamakāvatāra commentary Pañcavidyāhetuvāda states: 'One condition is the conventional truth (saṃvṛti-satya) and one kind of one part,' thinking about the conventional truth is simultaneous with faith (śraddhā). Because it is without any condition. 'Or two conditions are the established ultimate truth (paramārtha-satya) and one kind of one part,' the edge and the ultimate only condition the established truths such as suffering. Faith is also simultaneous. According to this text, the ultimate direct realization (phaladarśana) does not observe the path of suchness (tathatā-mārga). A non-learner (aśaikṣa) cannot enter the contemplation of suchness, because the path of non-learning and the path of learning have the contemplation of suchness, conditioning the non-established truth (asatya-sthāpana). It is collectively included in the fourth direct realization of wisdom and truth. The intention of the judgment in this text is like this. In the previous treatise, it was also said that the fourth direct realization is only the path of seeing (darśana-mārga). According to this kind of wisdom and the ultimate direct realization, there is a common condition of the non-established truth. Furthermore, it was previously said that the knowledge of exhaustion (kṣaya-jñāna) and the knowledge of non-arising (anutpāda-jñāna) both have discrimination and non-discrimination. Therefore, the non-discriminating one is the non-discriminating wisdom conditioning the non-established. 'One condition is the non-established ultimate truth and one kind of one part,' the fourth direct realization only conditions suchness. Faith is also simultaneous. The Bei Yun states that there are three kinds of knowledge of exhaustion and non-arising: one conditions the conventional truth, two condition the four noble truths (catvāri-ārya-satyāni) as established truths, and three condition suchness as the non-established truth. All are called ultimate direct realization. It can also be said that conditioning the conventional truth belongs to faith, conditioning the four noble truths belongs to the ultimate, and conditioning suchness belongs to the direct realization of truth. Six clarify the characteristics and non-characteristics. The Bu Que states: 'The four with characteristics are thinking, precepts, edge, and ultimate, all of which have the appearance of thought.' This text also says that the ultimate direct realization does not condition the non-established truth, because it only takes the established object with characteristics.

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。戒是色法七支差別名有相。不據取相名為有相。一無相者是第四。一亦有相亦無相者是信。泰云。西方有二釋。初釋云。思諦邊究竟四是慧分別性故。即慧有行相。戒非慧分別性故名無相。信與慧同緣義。亦有分別體非慧分別性義亦無相。第二釋云。思現觀邊現觀究竟現觀。是分別心。有境界相當心故名有相。戒現觀在修道。無學道等正命等相用顯。可分別知名有相。故此四想名有相。智諦現觀正證真如名無相。信與三現俱亦有相。若與智諦俱名無相也。七有分別無分別例同有相無相說。戒體是色支差別名分別。非心執取名分別。八辨受俱。中思唯喜俱行。餘五與喜樂舍俱行故。以欲界舍劣故。不與增上思慧俱行。欲界樂不在意地。故亦不俱。此中俱行必未相應。故通於戒。亦可既言受俱非戒者成。故言餘者四也。九約四對治相攝。二唯壞對治者謂思及邊現觀。亦有持遠對治義。以斷惑故未盡。又有惑可厭壞治義。強故說壞對治。一通斷持遠分對治者謂諦現觀。以不緣惑故無壞對治。一通持遠分對治者謂究竟現觀也。無可惑厭故無壞對治。以惑盡故非斷對治。二非對治者以信戒二現觀。非慧性故非四對治也。十約二對治相攝。此有兩釋。初釋三是諸纏制伏對治者。謂思邊究竟三現觀。一俱對治者謂諦現觀。二俱非對

【現代漢語翻譯】 現代漢語譯本 戒是有相的，因為它是色法七支差別的名稱。不執取相，也稱為有相。無相的是第四禪。亦有相亦無相的是信（śraddhā，信念）。 泰國的註釋說，西方有兩種解釋。第一種解釋是：思擇（samatha-vipassanā，止觀）的邊現觀（upacāra-darśana，近分定）和究竟現觀（phalasamāpatti-darśana，果定）這四種是慧（prajñā，智慧）的分辨性質，因此慧是有行相的。戒不是慧的分辨性質，因此稱為無相。信與慧有相同的所緣，因此也是有相的；但信的體性不是慧的分辨性質，因此也是無相的。第二種解釋是：思擇的現觀、現觀的邊現觀、現觀的究竟現觀，這些是分別心，因為有境界相當的心，所以稱為有相。戒的現觀在修道（śikṣā-mārga，修行之道）、無學道（aśaikṣa-mārga，無學之道）等中，正命（samyag-ājīva，正命）等相用顯現，可以分別知曉，所以這四種想稱為有相。智（jñāna，智慧）的諦現觀（satya-darśana，真諦之觀）是正確地證悟真如（tathatā，如），所以稱為無相。信與三種現觀同時生起，因此也是有相的；如果與智諦同時生起，則稱為無相。 七種有分別和無分別的情況，可以參照有相和無相的說法。戒體是色支差別的名稱，不是心執取，所以稱為分別。 八、辨別與受俱生的情況。中現觀只與喜俱行，其餘五種現觀與喜、樂、舍俱行。因為欲界的舍是低劣的，所以不與增上的思慧俱行。欲界的樂不在意地，所以也不俱行。這裡說的俱行必定不是相應，所以通於戒。也可以說，既然說了與受俱生，就不是戒，所以說其餘的是四種。 九、關於四種對治相攝的情況。兩種唯有壞對治的是思和邊現觀。也有持遠對治的意義，因為斷惑還沒有窮盡，還有惑可以厭壞對治。因為力量強大，所以說是壞對治。一種是通於斷、持、遠分對治的是諦現觀。因為不緣惑，所以沒有壞對治。一種是通於持、遠分對治的是究竟現觀。因為沒有可以迷惑厭惡的，所以沒有壞對治。因為惑已經窮盡，所以不是斷對治。兩種不是對治的是信和戒兩種現觀。因為不是慧的性質，所以不是四種對治。 十、關於兩種對治相攝的情況。這裡有兩種解釋。第一種解釋是，三種是諸纏制伏對治的是思、邊、究竟三種現觀。一種是俱對治的是諦現觀。兩種是俱非對治的。

【English Translation】 English version 『Śīla』 (戒, morality) is 『with characteristics』 (有相), because it is the name for the distinctions of the seven branches of 『rūpa』 (色, form). Not grasping at characteristics is also called 『with characteristics』. 『Without characteristics』 (無相) is the fourth 『dhyāna』 (禪, meditation). 『Both with and without characteristics』 (亦有相亦無相) is 『śraddhā』 (信, faith). The Thai commentary says that there are two Western interpretations. The first interpretation is: the 『upacāra-darśana』 (邊現觀, proximate vision) and 『phalasamāpatti-darśana』 (究竟現觀, fruition attainment vision) of 『samatha-vipassanā』 (思擇, tranquility and insight) are four kinds of 『prajñā』 (慧, wisdom) with the nature of discernment, therefore 『prajñā』 has characteristics. 『Śīla』 is not the discerning nature of 『prajñā』, therefore it is called 『without characteristics』. 『Śraddhā』 and 『prajñā』 have the same object, therefore it is also 『with characteristics』; but the nature of 『śraddhā』 is not the discerning nature of 『prajñā』, therefore it is also 『without characteristics』. The second interpretation is: the vision of 『samatha』 (思), the proximate vision of vision (現觀邊現觀), and the fruition attainment vision of vision (現觀究竟現觀) are discriminating minds, because there are corresponding states of mind, therefore they are called 『with characteristics』. The vision of 『śīla』 in the 『śikṣā-mārga』 (修道, path of training), 『aśaikṣa-mārga』 (無學道, path of no more learning), etc., the aspects and functions of 『samyag-ājīva』 (正命, right livelihood) etc., are manifest and can be distinguished, therefore these four 『saṃjñā』 (想, perceptions) are called 『with characteristics』. The 『satya-darśana』 (諦現觀, vision of truth) of 『jñāna』 (智, knowledge) is the correct realization of 『tathatā』 (真如, suchness), therefore it is called 『without characteristics』. 『Śraddhā』 arises simultaneously with the three visions, therefore it is also 『with characteristics』; if it arises simultaneously with the vision of truth of 『jñāna』, then it is called 『without characteristics』. The seven kinds of 『with discrimination』 (有分別) and 『without discrimination』 (無分別) can be referred to the statements of 『with characteristics』 and 『without characteristics』. The substance of 『śīla』 is the name for the distinctions of the branches of 『rūpa』, it is not grasped by the mind, therefore it is called 『with discrimination』. Eight, distinguishing the co-arising with 『vedanā』 (受, feeling). The middle vision only co-arises with 『sukha』 (喜, joy), the other five visions co-arise with 『sukha』, 『ānanda』 (樂, pleasure), and 『upekṣā』 (捨, equanimity). Because the 『upekṣā』 of the 『kāmadhātu』 (欲界, desire realm) is inferior, it does not co-arise with the superior 『samatha-vipassanā』 and 『prajñā』. The 『ānanda』 of the 『kāmadhātu』 is not in the mind realm, therefore it also does not co-arise. The co-arising mentioned here is definitely not association, therefore it applies to 『śīla』. It can also be said that since it is said to co-arise with 『vedanā』, it is not 『śīla』, therefore the remaining are four kinds. Nine, regarding the inclusion of the four kinds of antidotes. Two kinds that only have the antidote of destruction are 『samatha』 and proximate vision. There is also the meaning of the antidote of maintaining distance, because the eradication of defilements is not yet exhausted, and there are still defilements that can be destroyed as an antidote. Because the power is strong, it is said to be the antidote of destruction. One kind that includes the antidotes of cutting off, maintaining distance, and partial antidote is the vision of truth. Because it does not focus on defilements, it does not have the antidote of destruction. One kind that includes the antidotes of maintaining distance and partial antidote is the fruition attainment vision. Because there is nothing to be deluded or disgusted by, it does not have the antidote of destruction. Because the defilements are exhausted, it is not the antidote of cutting off. Two kinds that are not antidotes are the two visions of 『śraddhā』 and 『śīla』. Because they are not the nature of 『prajñā』, they are not the four kinds of antidotes. Ten, regarding the inclusion of the two kinds of antidotes. There are two interpretations here. The first interpretation is that three kinds are the antidotes of subduing the fetters, which are the three visions of 『samatha』, proximate vision, and fruition attainment vision. One kind that is both an antidote is the vision of truth. Two kinds that are neither antidotes are...

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治者信及戒也。第二釋信思邊三是制伏治。戒及非究竟非二對治。以無所緣故無惑可斷故。十一約三品戒辨攝對治者。智諦現觀能斷三品九地煩惱。故名斷對治。餘五隨順智諦為智諦助伴。不名斷治。以此將證無漏后得非斷對治。十二明得遍知果。案婆沙六十二明九遍知。以欲界見滅所斷盡為第三。色無色界見滅所斷盡為第四。欲界見道所斷結盡為第五。色無色見道所斷結盡為第六者。此約諦次第而作是說。今此論中以欲界系見滅所斷煩惱斷故立第二。見道所斷煩惱斷故立第四。色無色見滅斷故立第五。見道斷故立第六者。此約界次第而作是說。彼論約法類漸次斷證而說次第。今大乘中約實真見道一時頓斷。于相見中假施說故隨宜說次第。言一得九遍知果者謂智諦現觀。以此文及后得果云一得一切四果故。故知智諦現觀通見修無學道。十三明斷惑時分。言煩惱斷時對治生時平等平等者。昔來大乘諸師說斷惑法種種不同。一近前十地師依十地文非初非中后。前中后取故。即言聖道一運相續。前後相資惑不生名為斷惑。非是別以一念無礙正斷解脫證深。二近代攝論師依攝論文集想修剎那剎那能滅諸惑聚。即言義同小乘。無礙與所斷惑種同時俱入過去。名為斷惑。此由未見瑜伽廣大聖教。隨情安立真好道理故。瑜伽文有二意

說。一者總就三世相續明斷不斷。故上論云非斷去來今。然說斷三世。所以者何。過去惑種已滅無法不斷。未來未有亦不可說斷。現在一念自然滅壞亦不可斷。此就三世惑性以求皆不可斷。即當十地非初非中后。然三世惑種因果相生恒縛行人不得解脫。由聖道起無起惑種。為因不成名斷過去。未來應生不生斷未來。聖道既生既惑種滅名斷現在。據如此理然說斷三世。即同十地前中后取故。此即總就三世明斷不斷。第二直就斷中明斷法用。若彼聖道生至現在。隨所應斷惑品粗細滅入過去。更不相續名為斷惑。解惑相違如明破暗不同時斷。依此分別有聖教故明可依據。十四明得得四果。一得一切四果者謂智諦現觀。一得圓滿沙門果時。謂初念盡智是解脫道。證第四果即究竟現觀也。余是得一助伴是得前行者。補闕云。思及有漏信是得四果時。一一皆是遠方便道名作前行。無漏信戒邊取四果時。若在向中是得前行。若得果時是得助伴。泰云。餘四現觀從初是得一初果加行。是助彼無相道得初果前行方便道也。又釋。餘四是得一切助伴。思現觀最初起故。是得果之前行方便道也。又釋。餘四是得四果一者之助伴。是得圓滿四果者之前行。十五轉根。言除一餘一切者。謂除戒餘五皆能轉根。以此文證凡聖漏無漏定散。皆能轉根。

【現代漢語翻譯】 現代漢語譯本 說。第一點，總的來說，就是從三世（過去、現在、未來）相續的角度來闡明斷與不斷的關係。所以上面的論述說，不是斷滅過去、現在、未來。然而，為什麼要說斷滅三世呢？因為過去的煩惱種子已經滅盡，無法不斷滅；未來還沒有產生，也不可說斷滅；現在這一念自然生滅壞滅，也不可斷滅。這是就三世的煩惱性質來探求，都是不可斷滅的。這相當於十地菩薩的境界，非初、非中、非后。然而，三世的煩惱種子因果相生，恒常束縛修行人，使他們不得解脫。由於聖道生起，沒有生起煩惱種子的因，因為因不成，所以名為斷滅過去。未來應該生起的煩惱不再生起，所以斷滅未來。聖道既然生起，過去的煩惱種子也滅盡，所以名為斷滅現在。根據這樣的道理，所以說斷滅三世。這如同十地菩薩，取前、中、后三位。這就是總的來說，從三世的角度闡明斷與不斷的關係。 第二點，直接從斷滅中闡明斷滅的作用。如果聖道生起直至現在，隨著所應斷滅的煩惱品類的粗細，滅入過去，不再相續，這稱為斷滅煩惱。解脫煩惱與煩惱相違背，如同光明破除黑暗，不是同時斷滅。依據這種分別，有聖教存在，所以可以依據。 十四、闡明獲得四果（Srotapanna, Sakadagami, Anagami, Arhat，聲聞乘的四個果位）。第一種是獲得一切四果，指的是通過智慧對四聖諦（Dukkha, Samudaya, Nirodha, Magga，苦、集、滅、道）的現觀（Abhisamaya，親身體驗和理解）。獲得圓滿的沙門果（Śrāmaṇa-phala，出家修行的果實）的時候，指的是最初一念的盡智（Ksaya-jnana，知曉煩惱已盡的智慧）是解脫道。證得第四果，就是究竟的現觀。其餘的是獲得一果的助伴，是獲得一果的前行者。《補闕》中說，思擇和有漏的信心是獲得四果的時候，每一個都是遙遠的方便道，名為前行。無漏的信心和戒律在獲得四果的時候，如果在「向」位（指正在趨向果位的階段）中，是獲得前行；如果獲得果位的時候，是獲得助伴。泰法師說，其餘四種現觀，從最初是獲得一初果的加行（Prayoga，修行努力），是幫助無相道（Animitta，無相的禪定）獲得初果的前行方便道。又解釋說，其餘四種是獲得一切的助伴，因為思擇的現觀最初生起，是獲得果位的前行方便道。又解釋說，其餘四種是獲得四果之一的助伴，是獲得圓滿四果的前行。 十五、轉根（Indriya-parivarta，轉變根器）。所說的除了戒律以外，其餘一切都可以轉變根器，指的是除了戒律（Śīla，道德規範）以外，其餘五根（信、精進、念、定、慧）都可以轉變根器。用這段經文來證明，無論是凡夫還是聖人，有漏還是無漏，定還是散亂，都可以轉變根器。

【English Translation】 English version It is said. Firstly, generally speaking, it clarifies the relationship between continuity and discontinuity from the perspective of the three times (past, present, and future). Therefore, the above discussion says that it is not the annihilation of the past, present, and future. However, why speak of annihilating the three times? Because the seeds of past afflictions have already been extinguished and cannot be un-extinguished; the future has not yet arisen and cannot be said to be annihilated; the present moment naturally arises and ceases, and cannot be annihilated. This is seeking from the perspective of the nature of afflictions in the three times, and all are un-extinguishable. This is equivalent to the state of the Ten Bhumis (Daśa-bhūmi, ten stages of Bodhisattva's path), neither beginning, middle, nor end. However, the seeds of afflictions in the three times arise and cause each other, constantly binding practitioners and preventing them from attaining liberation. Because the holy path arises, there is no cause for the seeds of afflictions to arise, so it is called the annihilation of the past. The afflictions that should arise in the future no longer arise, so it is the annihilation of the future. Since the holy path has arisen, the seeds of past afflictions are also extinguished, so it is called the annihilation of the present. According to this principle, it is said that the three times are annihilated. This is like the Ten Bhumis, taking the positions of beginning, middle, and end. This is generally clarifying the relationship between continuity and discontinuity from the perspective of the three times. Secondly, directly clarify the function of annihilation from within annihilation. If the holy path arises until the present, according to the coarseness and fineness of the categories of afflictions that should be annihilated, they are extinguished into the past and no longer continue, this is called the annihilation of afflictions. Liberation from afflictions is contrary to afflictions, just as light dispels darkness, not annihilated simultaneously. According to this distinction, there are holy teachings, so it can be relied upon. Fourteen, clarify the attainment of the Four Fruits (Srotapanna, Sakadagami, Anagami, Arhat, the four stages of enlightenment in Theravada Buddhism). The first is the attainment of all Four Fruits, which refers to the direct realization (Abhisamaya, direct experience and understanding) of the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga, suffering, its origin, its cessation, and the path to its cessation) through wisdom. The time of attaining the complete Śrāmaṇa-phala (the fruit of monastic practice) refers to the initial moment of the Ksaya-jnana (knowledge of the exhaustion of defilements) being the path of liberation. Attaining the Fourth Fruit is the ultimate direct realization. The rest are the companions that assist in attaining one fruit, and are the preliminary practitioners for attaining one fruit. The 'Supplement' says that reflection and defiled faith are the times of attaining the Four Fruits, each of which is a distant expedient path, called preliminary practice. When undefiled faith and precepts are taken at the time of attaining the Four Fruits, if they are in the 'towards' position (referring to the stage of moving towards the fruit), they are attaining preliminary practice; if they are attaining the fruit, they are attaining companions. Master Tai said that the remaining four direct realizations, from the beginning, are the Prayoga (effort in practice) of attaining the First Fruit, which is the preliminary expedient path to help the Animitta (formless samadhi) attain the First Fruit. It is also explained that the remaining four are the companions that assist in attaining everything, because the direct realization of reflection arises first, it is the preliminary expedient path to attaining the fruit. It is also explained that the remaining four are the companions that assist in attaining one of the Four Fruits, and are the preliminary practice for attaining the complete Four Fruits. Fifteen, Indriya-parivarta (transformation of faculties). What is said is that everything except Śīla (moral conduct) can transform faculties, referring to the fact that except for Śīla (moral discipline), the remaining five faculties (faith, diligence, mindfulness, concentration, wisdom) can transform faculties. Use this passage to prove that whether it is an ordinary person or a sage, defiled or undefiled, in samadhi or scattered, all can transform faculties.

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十六明引神通等勝德。除一餘一切者此有兩釋。一云除戒餘五。一云除思現觀餘五能引。十七明作業。言信現觀一念能往善趣為業者。此簡無漏信作異熟因。故言一分也。十八明差別。智諦現觀差別有三十七菩提分法等。后二現觀亦必以此文證四神足通正後智也。十九明約名言安立以辨自性。如文。二十明因果。中思現觀即以預流四支為因。以六業為果。余文可知。二十一與七作意相攝。二現觀非作意攝者。謂思及戒戒是色法故非作意。思在欲界作意在定地故也。一現觀攝樂作意攝者。信現觀約共有慧攝樂作意攝。以三寶中生信樂故。一現觀攝樂觀察作意攝者謂邊現觀。一現觀遠離攝樂方便究竟作意攝者謂智諦現觀。以地地九品惑中斷初三品名遠離作意。斷中三品名攝樂作意。斷後三品名方便究竟作意。一現觀方便究竟果作意攝者謂究竟現觀。余作意是現觀等流非現觀攝謂了相勝解作意者。了相勝解非六現觀攝。所以者何。思是欲界。此二是定地故不相攝。信解三寶欣觀此二作意厭行不緣三寶故信不攝。二作意與戒色心異故亦不相攝。謗現觀是無分別智。邊現觀是相見道。究竟現觀在無學。此二作意與此二別亦不相攝。但因現觀之後智厭行。起此二種作意。故是現觀等流攝。二十二無邊際智及順抉擇分何現觀攝答非現

【現代漢語翻譯】 現代漢語譯本 十六、闡明通過神通等殊勝功德所獲得的明引。除了一個之外，其餘一切都包含兩種解釋。一種說法是，除了戒律之外，其餘五種都包含。另一種說法是，除了思現觀（Samadhi-pratyaksa-jnana，通過禪定獲得的現觀智慧）之外，其餘五種都能引導（神通等）。 十七、闡明作業（karma，行為，造作）。說信現觀（Sraddha-pratyaksa-jnana，通過信仰獲得的現觀智慧）一念之間能往善趣作為作業，這是爲了簡化無漏信（anasrava-sraddha，無漏的信仰）作為異熟因（vipaka-hetu，導致不同結果的原因）的情況。所以說是一部分。 十八、闡明差別。智諦現觀（Jnana-satya-pratyaksa-jnana，通過智慧和真諦獲得的現觀智慧）的差別在於有三十七菩提分法（bodhipaksika-dharmas，三十七道品）等。後面的兩種現觀也必須用這段文字來證明四神足通（catur-rddhipada，四種神通的基礎）是正後智（prsthalabdha-jnana，證得涅槃后的智慧）。 十九、闡明通過名言安立來辨別自性。如原文所述。 二十、闡明因果。中思現觀（Madhyama-samadhi-pratyaksa-jnana，中等禪定獲得的現觀智慧）以預流四支（srota-apanna-angani，預流果的四個條件）為因，以六業為果。其餘內容可以從原文中得知。 二十一、闡明與七作意（manaskara，心理活動）的相互包含關係。兩種現觀不被作意所包含，即思現觀和戒現觀。戒律是色法（rupa，物質現象），因此不是作意。思現觀在欲界（kama-dhatu，慾望界），而作意在定地（dhyana-bhumi，禪定之地），因此不相互包含。一種現觀被樂作意（sukha-manaskara，快樂的心理活動）所包含，即信現觀，它通過共有慧（samanya-mati，共同的智慧）被樂作意所包含，因為對三寶（tri-ratna，佛、法、僧）產生信仰和喜樂。一種現觀被樂觀察作意（sukha-vipasyana-manaskara，快樂的觀察的心理活動）所包含，即邊現觀（Anta-pratyaksa-jnana，邊緣現觀智慧）。一種現觀被遠離攝樂方便究竟作意（vivikta-samgraha-upaya-paramartha-manaskara，遠離、攝取快樂、方便究竟的心理活動）所包含，即智諦現觀。因為在各個層次上，九品惑（nava-klesa，九種煩惱）中斷除最初的三品稱為遠離作意，斷除中間的三品稱為攝樂作意，斷除最後的三品稱為方便究竟作意。一種現觀被方便究竟果作意（upaya-paramartha-phala-manaskara，方便究竟果的心理活動）所包含，即究竟現觀（Paramartha-pratyaksa-jnana，究竟現觀智慧）。其餘的作意是現觀的等流（nisyanda，相似的延續），而不是現觀所包含的，例如了相勝解作意（laksana-adhimoksa-manaskara，理解特徵的心理活動）。了相勝解不被六種現觀所包含。原因是什麼呢？因為思現觀在欲界，而了相勝解和勝解作意（adhimoksa-manaskara，勝解的心理活動）在定地，因此不相互包含。信解三寶（tri-ratna，佛、法、僧）的欣觀（abhinandana-vipasyana，欣喜的觀察），這兩種作意厭行（nirveda-gamana，厭離的修行）不緣三寶，因此信現觀不包含它們。兩種作意與戒律的色心（rupa-citta，物質和心）不同，因此也不相互包含。謗現觀（Apavada-pratyaksa-jnana，誹謗現觀智慧）是無分別智（nirvikalpa-jnana，沒有分別的智慧），邊現觀是相見道（laksana-darsana-marga，特徵見道），究竟現觀在無學（asiksa，無學果位）。這兩種作意與這兩種現觀不同，因此也不相互包含。但是，在因現觀（Hetu-pratyaksa-jnana，原因現觀智慧）之後的智厭行（jnana-nirveda-gamana，智慧厭離的修行）會產生這兩種作意，因此是現觀的等流所包含。 二十二、無邊際智（ananta-jnana，無限的智慧）和順抉擇分（anulomika-nirvedha-bhagiya，順抉擇分）被哪種現觀所包含？回答是不包含。

【English Translation】 English version Sixteen, elucidates the clear guidance obtained through supernormal powers and other superior virtues. 'Except for one, all others' has two interpretations. One says it includes the five except for precepts. The other says it can guide the five except for Samadhi-pratyaksa-jnana (direct perception through meditation). Seventeen, elucidates karma (action). Saying that Sraddha-pratyaksa-jnana (direct perception through faith) in a single thought can lead to a good rebirth as karma is to simplify the case of anasrava-sraddha (undefiled faith) as a vipaka-hetu (cause of different results). Therefore, it is said to be a part. Eighteen, elucidates the differences. The difference in Jnana-satya-pratyaksa-jnana (direct perception through wisdom and truth) lies in having the thirty-seven bodhipaksika-dharmas (factors conducive to enlightenment) and so on. The latter two direct perceptions must also use this passage to prove that the four catur-rddhipada (bases of supernormal powers) are prsthalabdha-jnana (wisdom attained after realization). Nineteen, elucidates distinguishing self-nature through the establishment of names and terms. As stated in the original text. Twenty, elucidates cause and effect. Madhyama-samadhi-pratyaksa-jnana (direct perception through intermediate meditation) takes the four factors of a srota-apanna (stream-enterer) as the cause and the six karmas as the effect. The rest can be understood from the original text. Twenty-one, elucidates the mutual inclusion relationship with the seven manaskara (mental activities). Two direct perceptions are not included by manaskara, namely Samadhi-pratyaksa-jnana and Sila-pratyaksa-jnana. Precepts are rupa (material phenomena), so they are not manaskara. Samadhi-pratyaksa-jnana is in the kama-dhatu (desire realm), while manaskara is in the dhyana-bhumi (meditative realm), so they do not include each other. One direct perception is included by sukha-manaskara (pleasant mental activity), namely Sraddha-pratyaksa-jnana, which is included by sukha-manaskara through samanya-mati (common wisdom) because faith and joy arise in the tri-ratna (Three Jewels). One direct perception is included by sukha-vipasyana-manaskara (pleasant insight mental activity), namely Anta-pratyaksa-jnana (borderline direct perception). One direct perception is included by vivikta-samgraha-upaya-paramartha-manaskara (secluded, gathering, expedient, ultimate mental activity), namely Jnana-satya-pratyaksa-jnana. Because in each level, the interruption of the nine klesa (afflictions), cutting off the first three is called secluded manaskara, cutting off the middle three is called gathering manaskara, and cutting off the last three is called expedient ultimate manaskara. One direct perception is included by upaya-paramartha-phala-manaskara (expedient ultimate fruit mental activity), namely Paramartha-pratyaksa-jnana (ultimate direct perception). The remaining manaskaras are nisyanda (outflow) of direct perception, not included by direct perception, such as laksana-adhimoksa-manaskara (mental activity of understanding characteristics). Laksana-adhimoksa-manaskara is not included by the six direct perceptions. What is the reason? Because Samadhi-pratyaksa-jnana is in the desire realm, while laksana-adhimoksa-manaskara and adhimoksa-manaskara (mental activity of conviction) are in the meditative realm, so they do not include each other. The joyful contemplation of believing and understanding the tri-ratna, these two manaskaras are nirveda-gamana (practice of aversion) and do not relate to the Three Jewels, so Sraddha-pratyaksa-jnana does not include them. The two manaskaras are different from the rupa-citta (form and mind) of precepts, so they also do not include each other. Apavada-pratyaksa-jnana (direct perception of refutation) is nirvikalpa-jnana (non-discriminating wisdom), Anta-pratyaksa-jnana is laksana-darsana-marga (path of seeing characteristics), and Paramartha-pratyaksa-jnana is in asiksa (no more learning). These two manaskaras are different from these two direct perceptions, so they also do not include each other. However, the jnana-nirveda-gamana (wisdom and aversion practice) after Hetu-pratyaksa-jnana (direct perception of cause) will produce these two manaskaras, so they are included by the nisyanda of direct perception. Twenty-two, which direct perception includes ananta-jnana (infinite wisdom) and anulomika-nirvedha-bhagiya (conformity with decisive part)? The answer is none.

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觀攝是等流者。補闕有多解。一解。見道前方便中總觀無邊際法空及無我。名無邊際智。第二解。依第四禪慮九品次第。從下生中從中生於上上之智名邊際智。此智具上更無加過名無邊際智。此智無部分緣。現觀是部分緣故不相攝。抉擇分善根是入聖方便體。是修慧非是思信。是有漏故非是戒。亦非后三觀攝。可知云云。一切法無我諸行無常涅槃寂靜等智名為無邊際智。問暖等四善根何現觀攝耶。答成唯識論第九捲雲。暖等善根不能廣分別性。又未證理故非現觀攝。二十三作一行對辨相攝初將思對信作四句。有思非信。除緣三寶思諸餘緣思。有信非思謂緣三寶聞修相應信。俱者謂緣三寶思者。此攝共有出體。思相應信。信亦名思。思亦名信。故言緣三寶思。亦思亦信。俱非除上說。由此道理應知所餘亦作四句者。將思對戒及對后三皆不相攝。將信對戒色心異故亦不相攝。將信對第四。若據相應出體得成二句。但第四觀即信觀攝。有信非第四。謂與余觀相應信。將信對邊對究竟觀。據相應出體皆成二句。次將戒對后三亦不相攝。次將第四對后二論。亦不相攝。第五第六亦不相攝。後有無量一行順前句等者。準婆沙論一行有兩解。一解。以一行道通理為問名一行。又解。問不相似法法不以世定名一行。今此論文遂同前解。

【現代漢語翻譯】 現代漢語譯本 『觀攝』是指等流（samānadhātu，相似的性質）。『補闕』有多種解釋。一種解釋是，在見道（darśanamārga，見真理之道）之前的方便道中，總觀無邊際的法空（dharma-śūnyatā，諸法皆空）和無我（anātman，無自性），這被稱為『無邊際智』。第二種解釋是，依據第四禪（dhyāna，禪定）的九品次第，從下品生到中品，從中品生到上品，最終生於最上品的智慧，這被稱為『邊際智』。此智慧具備了最高境界，沒有可以再增加或超越的，因此被稱為『無邊際智』。此智慧不是部分地緣取對象。現觀（abhisamaya，現證）是部分地緣取對象，因此不相互包含。抉擇分善根（nirvedhabhāgīya-kuśalamūla，趣入正位的善根）是進入聖道的方便之體，是修慧（bhāvanā-prajñā，修所成慧），而不是思信（cintā-śraddhā，思惟和信仰）。因為是有漏（sāsrava，有煩惱）的，所以不是戒（śīla，戒律），也不是后三種觀所包含。可以這樣理解。一切法無我（sarva-dharma anātman，一切法無自性）、諸行無常（sarva-saṃskāra anitya，一切行皆無常）、涅槃寂靜（nirvāṇa śānta，涅槃寂靜）等智慧，被稱為『無邊際智』。 問：暖位（uṣmagata，位階名）、頂位（mūrdhan，位階名）、忍位（kṣānti，位階名）、世第一位（laukikāgradharma，位階名）這四種善根屬於哪種現觀所包含呢？ 答：成唯識論第九卷說，暖位等善根不能廣泛地分別自性，又因為沒有證得真理，所以不屬於現觀所包含。 二十三種作一行對辨相攝，首先將思對信作四句：有思非信，指除了緣三寶（ratna-traya，佛法僧三寶）之外，思惟其他的對象。有信非思，指緣三寶的聞所成慧（śruta-mayī prajñā，聽聞佛法而獲得的智慧）和修所成慧相應的信。俱者，指緣三寶的思惟。這裡包含了共有和出體的含義。思相應信，信也稱為思，思也稱為信，所以說緣三寶的思，既是思也是信。俱非，指以上所說的都不是。由此道理，應該知道其餘的也都可以作四句。將思對戒以及對后三種觀，都不相互包含。將信對戒，因為戒是色法（rūpa，物質）和心法（citta，精神）不同，所以也不相互包含。將信對第四觀，如果根據相應出體，可以構成二句。但是第四觀即是信觀所包含。有信非第四觀，指與其餘觀相應的信。將信對邊際觀和究竟觀，根據相應出體，都可以構成二句。其次將戒對后三種觀，也不相互包含。其次將第四觀對后兩種觀，也不相互包含。第五觀和第六觀也不相互包含。 後面有『無量一行順前句等』，根據婆沙論，一行有兩種解釋。一種解釋是，以一行道通達真理，因此提問稱為一行。另一種解釋是，提問不相似的法，法不以世俗的定義來確定，稱為一行。現在這篇論文采用了前一種解釋。

【English Translation】 English version 'Guan She' (Observation and Collection) refers to 'deng liu' (samānadhātu, similar nature). 'Bu Que' (Filling the Deficiency) has multiple interpretations. One interpretation is that in the preparatory stage before 'Jian Dao' (darśanamārga, the path of seeing truth), the general observation of the boundless emptiness of phenomena (dharma-śūnyatā, emptiness of all dharmas) and non-self (anātman, no self-nature) is called 'Boundless Wisdom'. The second interpretation is that according to the nine grades of the fourth 'Chan' (dhyāna, meditation), from the lower grade to the middle grade, from the middle grade to the upper grade, and finally to the highest grade of wisdom, this is called 'Border Wisdom'. This wisdom possesses the highest state, with nothing that can be added or surpassed, so it is called 'Boundless Wisdom'. This wisdom does not partially grasp objects. 'Xian Guan' (abhisamaya, direct realization) partially grasps objects, so they do not include each other. 'Jue Ze Fen Shan Gen' (nirvedhabhāgīya-kuśalamūla, wholesome roots that lead to liberation) is the essence of the means to enter the holy path, it is 'Xiu Hui' (bhāvanā-prajñā, wisdom cultivated through practice), not 'Si Xin' (cintā-śraddhā, thinking and faith). Because it is 'You Lou' (sāsrava, with outflows), it is not 'Jie' (śīla, precepts), nor is it included in the latter three observations. It can be understood as such. The wisdom of 'all dharmas are without self' (sarva-dharma anātman, all dharmas are without self), 'all conditioned things are impermanent' (sarva-saṃskāra anitya, all conditioned things are impermanent), 'Nirvana is tranquil' (nirvāṇa śānta, Nirvana is peaceful), etc., is called 'Boundless Wisdom'. Question: Which 'Xian Guan' (abhisamaya, direct realization) includes the four wholesome roots of 'Warmth' (uṣmagata, stage name), 'Summit' (mūrdhan, stage name), 'Forbearance' (kṣānti, stage name), and 'World's First' (laukikāgradharma, stage name)? Answer: The ninth volume of the 'Cheng Wei Shi Lun' (Vijñāptimātratāsiddhi, Treatise on the Establishment of Consciousness-Only) says that the wholesome roots of 'Warmth' etc. cannot extensively distinguish nature, and because they have not yet realized the truth, they are not included in 'Xian Guan' (abhisamaya, direct realization). Twenty-three kinds are made into one line to distinguish and include each other. First, 'Si' (thinking) is compared with 'Xin' (faith) to make four sentences: 'There is thinking but not faith', referring to thinking about things other than the 'Three Jewels' (ratna-traya, Buddha, Dharma, Sangha). 'There is faith but not thinking', referring to faith associated with hearing and practicing the Dharma, which is related to the 'Three Jewels' (ratna-traya, Buddha, Dharma, Sangha). 'Both', referring to thinking about the 'Three Jewels' (ratna-traya, Buddha, Dharma, Sangha). This includes the meaning of commonality and distinctiveness. 'Thinking associated with faith', faith is also called thinking, and thinking is also called faith, so thinking about the 'Three Jewels' (ratna-traya, Buddha, Dharma, Sangha) is both thinking and faith. 'Neither', referring to none of the above. From this principle, it should be known that the rest can also be made into four sentences. Comparing 'Si' (thinking) with 'Jie' (precepts) and with the latter three observations, they do not include each other. Comparing 'Xin' (faith) with 'Jie' (precepts), because 'Jie' (precepts) is different in form (rūpa, matter) and mind (citta, mind), they also do not include each other. Comparing 'Xin' (faith) with the fourth observation, if based on corresponding essence, two sentences can be formed. However, the fourth observation is included in the faith observation. 'There is faith but not the fourth observation', referring to faith associated with other observations. Comparing 'Xin' (faith) with 'Border Observation' and 'Ultimate Observation', based on corresponding essence, two sentences can be formed. Secondly, comparing 'Jie' (precepts) with the latter three observations, they also do not include each other. Secondly, comparing the fourth observation with the latter two observations, they also do not include each other. The fifth and sixth observations also do not include each other. Later, there is 'limitless one line following the previous sentence, etc.'. According to the 'Vibhasa' (Abhidharma-mahāvibhāṣā-śāstra, Great Commentary), there are two explanations for one line. One explanation is that the question is called one line because the one-line path penetrates the truth. The other explanation is that the question of dissimilar dharmas, where dharmas are not determined by worldly definitions, is called one line. Now this paper adopts the former explanation.

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以一向一名一行故。將狹問寬順前句答。如問輕安起時即有無貪等十以不。答若有輕安亦有餘十。順后句者將寬問狹順后句答。如問無貪等十起時即有輕安以否。答但有輕安即有餘十。自有餘十而無輕安。謂散地善心。四句者若彼法體互有寬狹即成四句。如思現觀對信觀得成四句。如思現觀唯在欲界即狹。通緣諸法緣境即彼寬。信現觀體通九地漏無漏位即寬。唯緣三寶其境界狹。故成四句。泛爾論信實緣萬法。而論文相唯據緣三寶信故成四句。若無寬狹作無事句答。如暖所緣境即頂所緣耶。答如是。謂頂所緣處即暖所緣耶。答如是。六十一明慳與垢合名慳垢。景雲。一于慧施先不串習等者。即就受愛重財食心義說為慳。二于身命極重顧戀等者。應知顧現身命還是貪愛義說為慳。三與慳者恒共止住又隨順彼者。染心無記心隨順慳者皆名為慳。四見所施田無勝功德。此從邪見為慳。及簡擇福田者。見有持戒破戒即說戒取。以之為慳。五不串習慈悲者。就瞋義說為慳。及於彼處不見勝德者。求過噁心以之為慳。六以諸財寶難可積集數習彼相者。以于財寶智難得相。生懶墮懈怠者。即懶墮懈怠義說為慳。七執取于見及謂慧舍有彼雜染者。即說見取為慳。八希求財寶而行慧施及迴向于彼者。求財是貪。行施迴向凡得多財。亦是貪

【現代漢語翻譯】 現代漢語譯本： 『以一向一名一行故』：這是因為它們指向同一個目標，具有相同的名稱，並且執行相同的功能。用範圍較窄的問題來順應前一句的提問方式回答。例如，如果問『當輕安（身心輕快安適）生起時，是否也同時具有無貪等十種善法？』回答：『如果具有輕安，也同時具有其餘十種善法。』 順應后一句的提問方式，用範圍較寬的問題來回答。例如，如果問『當無貪等十種善法生起時，是否也同時具有輕安？』回答：『只有當具有輕安時，才同時具有其餘十種善法。』存在其餘十種善法，但沒有輕安的情況，指的是散亂狀態下的善心。 四句式：如果兩種法在範圍上有寬窄之分，就可以構成四句式。例如，思現觀（通過思考而獲得的現觀）與信現觀（通過信仰而獲得的現觀）就構成了四句式。思現觀只存在於欲界（佛教宇宙觀中的最低層），範圍較窄；它普遍地緣于諸法，所緣的境界較寬。信現觀的本體貫通九地（禪定的九個層次），包括有漏和無漏的境界，範圍較寬；它只緣於三寶（佛、法、僧），其境界較窄。因此構成了四句式。泛泛而論，信仰實際上緣于萬法。但從經文的字面意義來看，它只是根據緣於三寶的信仰而構成四句式。如果沒有寬窄之分，就用無事句來回答。例如，『暖位（修行過程中的一個階段）所緣的境界與頂位（修行過程中的一個階段）所緣的境界相同嗎？』回答：『是的。』『頂位所緣的境界與暖位所緣的境界相同嗎？』回答：『是的。』 六十一、闡明慳吝與垢染合稱為慳垢。景雲：一、對於智慧的佈施，先前沒有串習等等，這是就珍視財物和食物的心態而言，將其定義為慳吝。二、對於身命極其看重和顧戀等等，應當知道，顧戀現世的身命，實際上還是貪愛的含義，將其定義為慳吝。三、與慳吝者經常在一起，又隨順他們，染污心和無記心隨順慳吝者，都可以稱為慳吝。四、認為所施的福田沒有殊勝的功德，這是從邪見的角度定義慳吝。以及簡擇福田的人，看到有持戒者和破戒者，就說是戒取見（執著于戒律），以此作為慳吝。五、不串習慈悲心，這是就嗔恨的角度定義慳吝。以及在那些地方看不到殊勝的功德，以求過惡的心態作為慳吝。六、認為各種財寶難以積聚，經常練習這種想法，因為對於財寶的智慧難以獲得，產生懶惰懈怠，這是就懶惰懈怠的含義定義為慳吝。七、執取于見解，並且認為智慧的捨棄具有那些雜染，這是就說見取見（執著于自己的見解）作為慳吝。八、希求財寶而行智慧的佈施，並且將功德迴向于獲得更多財寶，求財是貪，行佈施迴向凡是想得到更多財，也是貪。

【English Translation】 English version: 'Because of one direction, one name, one function': This is because they point to the same goal, have the same name, and perform the same function. Answer with a question of narrower scope to follow the previous question. For example, if asked, 'When lightness and ease (physical and mental lightness and comfort) arise, do the ten wholesome qualities such as non-greed also arise simultaneously?' Answer: 'If there is lightness and ease, there are also the remaining ten wholesome qualities.' To follow the subsequent question, answer with a question of broader scope. For example, if asked, 'When the ten wholesome qualities such as non-greed arise, does lightness and ease also arise simultaneously?' Answer: 'Only when there is lightness and ease, are there also the remaining ten wholesome qualities.' The situation where there are the remaining ten wholesome qualities but no lightness and ease refers to wholesome thoughts in a distracted state. Fourfold negation: If two dharmas have differences in scope, a fourfold negation can be formed. For example, reflective direct perception (direct perception obtained through reflection) and faith-based direct perception (direct perception obtained through faith) form a fourfold negation. Reflective direct perception exists only in the desire realm (the lowest level in the Buddhist cosmology), which is narrower in scope; it universally arises from all dharmas, and the object it perceives is broader. Faith-based direct perception pervades the nine grounds (nine levels of meditative absorption), including defiled and undefiled states, which is broader in scope; it only arises from the Three Jewels (Buddha, Dharma, Sangha), and its object is narrower. Therefore, a fourfold negation is formed. Generally speaking, faith actually arises from all dharmas. However, from the literal meaning of the scriptures, it only forms a fourfold negation based on faith arising from the Three Jewels. If there is no difference in scope, answer with a non-issue statement. For example, 'Is the object perceived by the stage of warmth (a stage in the practice) the same as the object perceived by the stage of summit (a stage in the practice)?' Answer: 'Yes.' 'Is the object perceived by the stage of summit the same as the object perceived by the stage of warmth?' Answer: 'Yes.' Sixty-one, clarifying that stinginess and defilement combined are called stingy defilement. Jingyun: 1. Not having previously cultivated the giving of wisdom, etc., this is in terms of cherishing wealth and food, defining it as stinginess. 2. Extremely valuing and being attached to one's life, etc., it should be known that being attached to one's present life is actually the meaning of greed, defining it as stinginess. 3. Constantly being with stingy people and following them, defiled minds and neutral minds that follow stingy people can all be called stinginess. 4. Thinking that the field of merit to which one gives does not have excellent merit, this is defining stinginess from the perspective of wrong views. And those who discriminate the field of merit, seeing those who uphold precepts and those who break precepts, say it is precept-grasping (attachment to precepts), using this as stinginess. 5. Not cultivating loving-kindness and compassion, this is defining stinginess from the perspective of hatred. And not seeing excellent virtues in those places, using a fault-finding mentality as stinginess. 6. Thinking that various treasures are difficult to accumulate, constantly practicing this thought, because the wisdom of treasures is difficult to obtain, giving rise to laziness and懈怠, this is defining stinginess in terms of laziness and懈怠. 7. Being attached to views and thinking that the abandonment of wisdom has those defilements, this is saying that view-grasping (attachment to one's own views) is stinginess. 8. Seeking treasures and performing the giving of wisdom, and dedicating the merit to obtaining more treasures, seeking wealth is greed, performing giving and dedicating the merit to wanting to obtain more wealth is also greed.

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。泰云。於八種中多貪名垢。第七執取于見是見取。及謂惠施捨財。但有彼生死離染果故慳不慧施。此是通方便。謂為非是方便故邪見攝。余文可解。六十二明調善。先明調善有五。后明五相。五善因如次可配。六十三釋經。中七善。一知法。二知義。三知時。四知量。五知眾。六知高卑。七自知。知法中。言云何了知攝受謂能了知名句文身由此宣說差別法門者。由名句文身宣說蘊界等差別法門。知義中。一知緣起謂能了知一分所化應示現義及至一分所化應受喜義者。此是示教利喜也。二知句差別謂了異門異相訓釋言詞品類差別者。如攝異門攝釋分中說。三了次第謂能了知解釋次第者。如解四諦先苦聖道。解五蘊中先色后識。解十二支中先解先明後解老死等。成立次第者。先立宗次因后喻等也。圓滿次第者。謂先行因後方得果。就行中十信始終十地終。因乃圓滿等也。知時五相中景雲。前二知起染時。一知正起染生厭。二知生起染須訪后。三知起凈時。于中還知正起將起兩時凈法作意勤修。四等起對治作意者。知如是煩惱起如是對治。謂多貪者教觀不凈等。五對治作意者正起觀行時。泰云。一知惑正起時。二知惑將起時。三知惑不起時。四知因等起對治。五知剎那等起對治時。知量中雲。略說二種斷隨順性者。二種順

【現代漢語翻譯】 泰（姓名）說：『在八種之中，多數是貪圖名聲的污垢。第七種是執取于見解，認為是『見取』（認為錯誤的見解是正確的）。以及認為惠施捨財，只有那些脫離生死染污的果報，因此慳吝而不智慧地佈施。』這是通用的方便法門，意思是認為不是方便法門，因此被邪見所攝取。其餘的文字可以理解。 六十二，闡明調伏和善良。首先闡明調伏和善良有五種，然後闡明五種相狀。五種善良的因可以依次對應。 六十三，解釋經文。經文中的七種善：一、知法（瞭解佛法）；二、知義（瞭解義理）；三、知時（瞭解時機）；四、知量（瞭解分寸）；五、知眾（瞭解大眾）；六、知高卑（瞭解高下）；七、自知（瞭解自己）。 知法中，說：『如何瞭解攝受，就是能夠了解名、句、文身，由此宣說差別法門的人。』通過名、句、文身宣說蘊、界等差別法門。 知義中，一、知緣起（瞭解事物產生的原因和條件），就是能夠了解一部分所化之人應該示現的義理，以及對於一部分所化之人應該接受歡喜的義理。』這是示教利喜（以開示教導使人得利益，以歡喜使人樂於接受）。二、知句差別（瞭解語句的不同），就是了解異門異相訓釋言詞品類的差別，如《攝異門攝釋分》中所說。三、瞭解次第（瞭解順序），就是能夠了解解釋的順序，如解釋四諦（苦、集、滅、道）時，先說苦諦，最後說聖道；解釋五蘊（色、受、想、行、識）時，先說色蘊，后說識蘊；解釋十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）時，先解釋先明白的，后解釋老死等。成立次第，先立宗，其次是因，然後是喻等。圓滿次第，就是先行因，然後才能得果，在修行中，從十信開始，到十地結束，因才能圓滿等。 知時五相中，景（姓名）說：『前兩種是瞭解生起染污的時候。一、瞭解正在生起染污，產生厭惡。二、瞭解生起染污需要訪問之後。三、瞭解生起清凈的時候，其中還了解正在生起和將要生起兩種時候，清凈的法作意勤奮修行。四、等起對治作意，瞭解如此煩惱生起，如此對治。』意思是多貪的人，教導觀想不凈等。五、對治作意，正在生起觀行的時候。泰（姓名）說：『一、瞭解迷惑正在生起的時候。二、瞭解迷惑將要生起的時候。三、瞭解迷惑不生起的時候。四、瞭解因等起對治。五、瞭解剎那等起對治的時候。』 知量中說：『簡略地說，有兩種斷除隨順的性質。』兩種順

【English Translation】 Tai (name) said: 'Among the eight types, most are the defilements of greed for fame. The seventh is clinging to views, considering it 'view-attachment' (thinking wrong views are correct). And thinking that giving alms and wealth only has the result of being free from the defilements of birth and death, therefore being stingy and not wisely giving.' This is a common expedient means, meaning that it is considered not an expedient means, therefore being included by wrong views. The remaining text can be understood. Sixty-two, elucidating taming and goodness. First, elucidating that taming and goodness have five aspects, then elucidating the five characteristics. The five good causes can be matched in order. Sixty-three, explaining the sutra. The seven good qualities in the sutra: 1. Knowing the Dharma (understanding the Buddha's teachings); 2. Knowing the meaning (understanding the principles); 3. Knowing the time (understanding the timing); 4. Knowing the measure (understanding the limits); 5. Knowing the assembly (understanding the audience); 6. Knowing the high and low (understanding the hierarchy); 7. Knowing oneself (understanding oneself). In knowing the Dharma, it says: 'How to understand embracing, is being able to understand names, phrases, and word bodies, thereby proclaiming different Dharma gates.' Through names, phrases, and word bodies, proclaiming the different Dharma gates of the skandhas (aggregates), realms, etc. In knowing the meaning, 1. Knowing dependent origination (understanding the causes and conditions of things arising), is being able to understand the meaning that should be shown to a portion of those to be transformed, and the meaning that a portion of those to be transformed should receive with joy.' This is showing, teaching, benefiting, and delighting (instructing and teaching to benefit people, and delighting them to make them willing to accept). 2. Knowing the differences in phrases (understanding the differences in sentences), is understanding the differences in the categories of words explained with different doors and different aspects, as said in the 'Collection of Different Doors and Explanations'. 3. Understanding the order (understanding the sequence), is being able to understand the order of explanation, such as when explaining the Four Noble Truths (suffering, accumulation, cessation, path), first speaking of the truth of suffering, and last speaking of the Noble Path; when explaining the Five Skandhas (form, feeling, perception, volition, consciousness), first speaking of the skandha of form, and last speaking of the skandha of consciousness; when explaining the Twelve Links of Dependent Origination (ignorance, action, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death), first explaining what is clear first, and then explaining old age and death, etc. Establishing the order, first establishing the thesis, then the reason, and then the metaphor, etc. The complete order is that first there is the cause, and then the result can be obtained. In practice, starting from the ten faiths and ending at the ten grounds, the cause can be completed, etc. Among the five aspects of knowing the time, Jing (name) said: 'The first two are understanding the time when defilements arise. 1. Knowing that defilements are arising, generating aversion. 2. Knowing that arising defilements need to be visited afterward.' 3. Knowing the time when purity arises, among which also knowing the two times when purity is arising and about to arise, diligently practicing pure Dharma with intention. 4. Equanimity arising to counteract intention, understanding that such afflictions arise, and such countermeasures.' Meaning that for those who are greedy, teaching contemplation of impurity, etc. 5. Counteracting intention, when the practice of contemplation is arising. Tai (name) said: '1. Knowing when delusion is arising. 2. Knowing when delusion is about to arise. 3. Knowing when delusion is not arising. 4. Understanding the cause of equanimity arising to counteract. 5. Understanding the moment of equanimity arising to counteract.' In knowing the measure, it says: 'Briefly speaking, there are two kinds of cutting off compliant nature.' Two kinds of compliant

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無為斷。一任持隨順性謂于所食等善知其量。名為隨順無為斷。二精進隨順謂於行住等善知其量。故順無為斷。此略釋二種。下廣辨二種。如文可知。高卑一處總釋。謂從善知剎帝利眾生乃至如是瑜伽師等是也。解自知中文分有三。初明善知往詣乃至應默。如文可解。次明信不信等相。于中分二。初明自知有信。乃至是善男子。泰云。此中同成實及婆沙等十種慰喻。須地源支。如文可解。今案此文有其十支。一信為入道之初名趣入支。二由戒生定戒是止支。三因聞得慧聞是觀支。四舍益定慧名資糧支。五內思所成慧。六他隨順教授教誡。依止此二故證止觀。七由止觀故證聖果。八于自所證。若有疑惑為斷彼疑故為宣說。及有辨才能伏他論。九忍辱。十柔和。此即於他身語邪行起時。須有此二所攝善男子性。第二明不信等相。于中分二。初舉十種三緣以辨黑品。后翻顯白品。前中雲。䨱慧勝慧者猶如䨱缽不受物。鈍慧亦爾不受法故。言䨱慧猶膝上著草子等時。坐時著起時即落散。鈍慧亦爾。坐時聽法起即忘失。故言膝慧。下明遊觀尋文可解。六十四明六種相欲色名粗。一眾多故粗者。如男女根香味二塵。唯在欲界眾多故粗。二沉重者色界諸色輕妙猶如光明。欲界色重又如據量。四大四王天衣量六兩。乃至色界天衣不牽稱

【現代漢語翻譯】 現代漢語譯本 無為斷：第一種是『一任持隨順性』，指的是對於所食之物等，能夠很好地瞭解其適量，這被稱為隨順無為斷。 第二種是『精進隨順』，指的是對於行、住等行為，能夠很好地瞭解其適量，因此順應無為斷。以上是兩種無為斷的簡略解釋。下面將詳細辨析這兩種無為斷，具體內容可以參考原文。 高卑一處總釋：指的是從善於瞭解剎帝利眾生，乃至像瑜伽師等的情況。 解釋『自知』的內容，分為三個部分。首先闡明善於瞭解前往拜訪乃至應該保持沉默的情況，具體內容可以參考原文。其次闡明信與不信等情況，其中又分為兩個部分。首先闡明自知具有信心，乃至是善男子。泰云：這裡包含了與成實宗、婆沙宗等相同的十種慰喻，須地源支，具體內容可以參考原文。現在考察這段文字，其中包含十個方面：一是信心是進入佛道的開端，稱為趣入支；二是由戒產生定力，戒是止支；三是因聽聞佛法而獲得智慧，聽聞是觀支；四是捨棄對定慧的執著，稱為資糧支；五是內心思考所成的智慧；六是他人隨順教授教誡，依靠這兩種智慧可以證得止觀；七是由止觀而證得聖果；八是對於自己所證得的境界，如果存在疑惑，爲了斷除這些疑惑而進行宣說，並且具有辯才能夠降伏其他論點；九是忍辱；十是柔和。這指的是當他人身語出現邪行時，需要具備這兩種善男子性。 第二部分闡明不信等情況，其中分為兩個部分。首先列舉十種三緣來辨別黑品，然後翻過來顯現白品。前面提到：『䨱慧勝慧』就像䨱缽一樣不接受東西，『鈍慧』也是一樣不接受佛法。所謂『䨱慧』就像膝蓋上放著草籽等東西，坐下時放上去，站起來時就掉落散開。『鈍慧』也是一樣，坐著聽法，站起來就忘記了，所以說是膝慧。下面闡明遊觀，具體內容可以參考原文。六十四闡明六種相欲色名為粗：一是眾多所以粗，例如男女根香味二塵，只在欲界眾多所以粗。二是沉重，諸色輕妙猶如光明，欲界色重又如據量。四大四王天衣量六兩，乃至**天衣不牽稱

【English Translation】 English version 『Avyaya Cessation』: The first is 『yielding to the nature of endurance』, which refers to knowing the appropriate amount of what is eaten, etc. This is called yielding to Avyaya Cessation. The second is 『diligent yielding』, which refers to knowing the appropriate amount of actions such as walking and dwelling, thus yielding to Avyaya Cessation. The above is a brief explanation of the two types of Avyaya Cessation. The following will analyze these two types in detail, and the specific content can be found in the original text. General explanation of high and low in one place: This refers to being good at understanding Kshatriya (warrior caste) beings, and even situations such as Yogis. Explaining the content of 『self-knowledge』 is divided into three parts. First, it clarifies being good at understanding visits and even when to remain silent, and the specific content can be found in the original text. Secondly, it clarifies situations such as faith and disbelief, which is further divided into two parts. First, it clarifies self-knowledge of having faith, and even being a virtuous man. Taiyun: This includes the same ten consolations as the Sarvastivada and Vaibhashika schools, Sudhi Yuanzhi, and the specific content can be found in the original text. Now examine this passage, which contains ten aspects: First, faith is the beginning of entering the Buddhist path, called the branch of entering; second, concentration arises from precepts, and precepts are the branch of cessation; third, wisdom is obtained by hearing the Dharma, and hearing is the branch of contemplation; fourth, abandoning attachment to concentration and wisdom is called the branch of resources; fifth, wisdom formed by inner thinking; sixth, others follow the teachings and precepts, and relying on these two wisdoms can attain cessation and contemplation; seventh, the attainment of the holy fruit through cessation and contemplation; eighth, if there are doubts about one's own attained state, they are explained in order to eliminate these doubts, and one has the eloquence to subdue other arguments; ninth, forbearance; tenth, gentleness. This refers to the need to possess these two virtuous man natures when others' body and speech exhibit evil actions. The second part clarifies situations such as disbelief, which is divided into two parts. First, it lists ten types of three conditions to distinguish the dark qualities, and then turns around to reveal the white qualities. The previous mention: 『Quick wisdom and superior wisdom』 are like a broken bowl that does not accept things, and 『dull wisdom』 is the same, not accepting the Dharma. The so-called 『quick wisdom』 is like putting grass seeds on the knees, putting them on when sitting down, and falling and scattering when standing up. 『Dull wisdom』 is the same, listening to the Dharma while sitting, and forgetting it when standing up, so it is called knee wisdom. The following clarifies touring and viewing, and the specific content can be found in the original text. Sixty-four clarifies the six types of desire-realm forms called coarse: First, coarse because of the large number, such as the roots of men and women, and the two dusts of fragrance and taste, which are only numerous in the desire realm, so they are coarse. Second, heavy, the forms of the heavens are light and subtle like light, and the forms of the desire realm are heavy and measured. The four great kings of heaven weigh six taels, and even the clothes of the heavens cannot be weighed.

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兩。四堅強者不柔軟也。五變壞者欲界人天斷其手足等變壞。色界不爾。下結餘不現。上來四卷半文抉擇聲聞地竟。自下應次抉擇獨覺地文。以本地分文義已顯故不抉擇。故云又獨覺地諸抉擇亦不復現也。

第七十二卷

菩薩地

自下第十一抉擇菩薩地。有八卷半文。于中先結上生下。次抉擇后正廣抉擇。就正抉擇中。若依菩薩本地有四種瑜伽處。今於此中抉擇前三略不抉擇次第瑜伽。以三持外無別第四法體可得故。就抉擇三持中文分有二。先次第抉擇三持。后引寶積經釋十六法門。就抉擇前三即為三段。先抉擇初持瑜伽。次從如是已說功德品抉擇已下。抉擇持隨法瑜伽。后從問如先所說百四十不共佛法已下。抉擇持究竟瑜伽。就抉擇初持瑜伽中。但決十六品。不決四攝品供養親近無量品。以文義顯故更不抉擇。就決十六品中分為十一段。一抉擇種姓品。二複次十種發心下決發心品。三複次菩薩有九正行下抉擇自利利他品。四複次若欲了知下決真實義品。五亦如是已說真實義分下決威力品。六複次于大乘中下決成就品。七複次如聞所成地下決菩提品。八云何能讚歎下決力種姓品。九複次如諸菩薩所行慧施下抉擇施等六品。十複次住修身觀下決菩提分品。十一複次于大乘下決功德品。初云。謂如成立

【現代漢語翻譯】 現代漢語譯本 二。四、堅強者不柔軟。（四堅強：指菩薩的四種堅固品質） 五、變壞者，欲界人天斷其手足等變壞。（欲界：佛教宇宙觀中的一個領域，包括人和一些天神）不爾，下結餘不現。上來四卷半文抉擇聲聞地竟。（聲聞地：佛教修行者達到阿羅漢果位的階段）自下應次抉擇獨覺地文。（獨覺地：又稱辟支佛，不依師教，自己悟道的修行者）以本地分文義已顯故不抉擇。故云又獨覺地諸抉擇亦不復現也。

第七十二卷

菩薩地

自下第十一抉擇菩薩地。有八卷半文。（菩薩地：菩薩修行的階段）于中先結上生下。次抉擇后正廣抉擇。就正抉擇中。若依菩薩本地有四種瑜伽處。（瑜伽：指修行方法或境界）今於此中抉擇前三略不抉擇次第瑜伽。以三持外無別第四法體可得故。就抉擇三持中文分有二。先次第抉擇三持。后引寶積經釋十六法門。（寶積經：大乘佛教經典）就抉擇前三即為三段。先抉擇初持瑜伽。次從如是已說功德品抉擇已下。抉擇持隨法瑜伽。后從問如先所說百四十不共佛法已下。抉擇持究竟瑜伽。就抉擇初持瑜伽中。但決十六品。不決四攝品供養親近無量品。（四攝：菩薩用來度化眾生的四種方法）以文義顯故更不抉擇。就決十六品中分為十一段。一抉擇種姓品。二複次十種發心下決發心品。三複次菩薩有九正行下抉擇自利利他品。四複次若欲了知下決真實義品。五亦如是已說真實義分下決威力品。六複次于大乘中下決成就品。（大乘：佛教的一個主要分支）七複次如聞所成地下決菩提品。（菩提：覺悟）八云何能讚歎下決力種姓品。九複次如諸菩薩所行慧施下抉擇施等六品。十複次住修身觀下決菩提分品。十一複次于大乘下決功德品。初云。謂如成立

【English Translation】 English version Two. Four, the strong are not soft. (Four strengths: referring to the four firm qualities of a Bodhisattva) Five, those subject to change and decay, such as the beings in the desire realm (desire realm: a realm in Buddhist cosmology, including humans and some deities) whose hands and feet are severed, undergo change and decay. Otherwise, the remaining lower bonds would not manifest. The preceding four and a half fascicles conclude the determination of the Sravaka-bhumi (Sravaka-bhumi: the stage where Buddhist practitioners attain the Arhat fruit). From here onwards, the text should proceed to determine the Pratyekabuddha-bhumi (Pratyekabuddha-bhumi: also known as a solitary Buddha, a practitioner who attains enlightenment without a teacher). Because the meaning of the local division is already clear, it is not determined. Therefore, it is said that the determinations of the Pratyekabuddha-bhumi are also not presented again.

Volume Seventy-Two

Bodhisattva-bhumi

From here onwards is the eleventh determination of the Bodhisattva-bhumi, consisting of eight and a half fascicles (Bodhisattva-bhumi: the stage of a Bodhisattva's practice). Among them, first, there is a conclusion of what has been discussed above and what will be discussed below. Then, there is a determination of the subsequent correct and extensive determination. Within the correct determination, if based on the Bodhisattva's local division, there are four types of Yoga places (Yoga: refers to practice methods or states). Now, within this, the first three are determined, and the sequential Yoga is briefly not determined. Because there is no separate fourth Dharma entity obtainable outside of the three holdings. Within the determination of the three holdings, the text is divided into two parts. First, the three holdings are determined sequentially. Then, the 'Ratnakuta Sutra' (Ratnakuta Sutra: a Mahayana Buddhist scripture) is cited to explain the sixteen Dharma gates. Within the determination of the first three, there are three sections. First, the Yoga of the initial holding is determined. Next, from the 'Qualities Already Spoken' section onwards, the Yoga of holding in accordance with the Dharma is determined. After that, from the question 'As previously spoken, the one hundred and forty unshared Buddha Dharmas' onwards, the Yoga of holding ultimately is determined. Within the determination of the Yoga of the initial holding, only sixteen chapters are determined. The four embracing qualities (four embracing qualities: the four methods used by Bodhisattvas to liberate sentient beings), the offerings, the closeness, and the immeasurable qualities are not determined. Because the meaning of the text is clear, it is not determined further. Within the determination of the sixteen chapters, it is divided into eleven sections. One, determining the Lineage chapter. Two, again, the ten types of aspiration, determining the Aspiration chapter. Three, again, Bodhisattvas have nine correct practices, determining the Self-Benefit and Benefit-Others chapter. Four, again, if one wishes to understand, determining the Truth chapter. Five, likewise, the division of truth already spoken, determining the Power chapter. Six, again, within the Mahayana (Mahayana: a major branch of Buddhism), determining the Accomplishment chapter. Seven, again, like the ground attained through learning, determining the Bodhi chapter (Bodhi: enlightenment). Eight, how can one praise, determining the Power and Lineage chapter. Nine, again, like the wisdom giving practiced by all Bodhisattvas, determining the Giving and other six chapters. Ten, again, abiding in the contemplation of the body, determining the Bodhi-part chapter. Eleven, again, within the Mahayana, determining the Qualities chapter. The beginning says, 'As established.'

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聲聞種姓當知菩薩亦復如是者此明菩薩種姓有無之義。略類如聲聞地說。第二辨發心持中。初辨十種發心。后明四常護心。前中發心有十即為五對也。景雲。舊判三持有其多種。有說十解是種姓持。十行名發心持。十回向已去名行方便持。有說十信是種姓。十解是發心。十行已上行方便。依今論判。若先成種姓未起現行名種姓位。如前論說是即十信已前名種姓持。十信即名發心。十解已上名菩提分法。若據姓習二種俱名種姓。即是十信及十信已前俱名種姓持。十解有發心住。即是發心持。十行已去名菩提分法。或就地前初僧祇中未起現行無漏。總名種姓持。第二僧祇名發心。以初地已去真證發心故。第三僧祇無功用道名菩提分法。于中地前菩薩未入見道。但依有漏定言。要期攝受名為世俗受發心。得入初地上證二空所顯真如。即名真證發心。及迴向聲聞四果上已證人空所顯真如。亦名法性發心。此之一對攝發心盡。余之四對門別故來。其無性人過緣暫發而不決定。設菩薩種姓十信已前雖有大乘種子未久修習。仍有退轉名不定也。翻此即名決定發心。此意攝發心義盡。次不凈凈對可知。乃至云已成果發心者。謂如來地所有發心。問在因未滿可有發心。佛地果滿云何名發心。下引經答。如世尊言乃至亦令於他趣證菩提者。

【現代漢語翻譯】 現代漢語譯本： 『聲聞種姓當知菩薩亦復如是』，這說明了菩薩種姓的有無之義，大致與聲聞地的說法類似。第二部分辨析發心和持心，首先辨析十種發心，然後闡明四種常護心。在前面的十種發心中，實則可以歸為五對。景雲法師認為，舊時的判法認為三種『持』有多種說法。有人說十解是種姓持，十行名為發心持，十回向之後名為行方便持。也有人說十信是種姓，十解是發心，十行以上是行方便。按照現在的論述來判斷，如果先成就了種姓，但還沒有開始實際修行，這叫做種姓位。如前面的論述所說，十信之前叫做種姓持，十信就叫做發心，十解以上叫做菩提分法。如果根據姓習二種都叫做種姓，那就是十信以及十信之前都叫做種姓持。十解有發心住，那就是發心持。十行之後叫做菩提分法。或者就地上菩薩在最初阿僧祇劫中，還沒有開始實際修行的無漏法，總稱為種姓持。第二個阿僧祇劫叫做發心，因為初地之後才是真正證得發心。第三個阿僧祇劫的無功用道叫做菩提分法。其中，地上菩薩還沒有進入見道，只是依靠有漏定而言，以要期攝受作為世俗受發心。等到進入初地，證得二空所顯的真如，就叫做真證發心。以及迴向聲聞四果以上，已經證得人空所顯的真如，也叫做法性發心。這一對包含了所有的發心。其餘的四對因為門徑不同而存在。那些沒有佛性的人，因為外緣而暫時發心，但並不堅定。假設菩薩種姓在十信之前，雖然有大乘的種子，但如果沒有長期修習，仍然會有退轉，這叫做不定。反過來就叫做決定發心。這個意思包含了發心的所有含義。接下來，不凈和凈的對比可以理解。乃至說到『已成果發心』，指的是如來地（Tathāgata-bhūmi）所有的發心。有人問，在因地還沒有圓滿的時候可以有發心，佛地（Buddha-bhūmi）果位圓滿，為什麼還叫做發心？下面引用經文回答，如世尊（Lokajyestha）所說，乃至也能讓其他眾生趣向證得菩提（bodhi）。

【English Translation】 English version: 『The Śrāvaka (hearer) gotra (lineage) should know that Bodhisattvas (enlightenment being) are also like that,』 which clarifies the meaning of whether Bodhisattvas have gotra or not, roughly similar to the explanation in the Śrāvakabhūmi (Hearer Stage). The second part distinguishes between generating the mind of enlightenment (bodhicitta) and upholding it. First, it distinguishes ten types of bodhicitta, and then elucidates four constant protections of the mind. Among the previous ten types of bodhicitta, they can actually be categorized into five pairs. Master Jingyun believes that the old judgments consider the three 『upholdings』 to have multiple interpretations. Some say that the ten understandings (daśādhimukti) are the upholding of gotra, the ten practices (daśacaryā) are called the upholding of bodhicitta, and after the ten dedications (daśapariṇāmanā), it is called the upholding of expedient practices. Others say that the ten faiths (daśaśraddhā) are the gotra, the ten understandings are the bodhicitta, and above the ten practices are expedient practices. According to the current discussion, if the gotra is first accomplished but actual practice has not yet begun, this is called the gotra position. As the previous discussion said, before the ten faiths is called the upholding of gotra, the ten faiths are called bodhicitta, and above the ten understandings are called bodhipakṣadharmas (factors of enlightenment). If based on both gotra and habit, both are called gotra, that is, the ten faiths and before the ten faiths are both called the upholding of gotra. The ten understandings have the dwelling in bodhicitta, which is the upholding of bodhicitta. After the ten practices are called bodhipakṣadharmas. Or, regarding the Bodhisattvas before the bhūmis (grounds), in the first asaṃkhyeya-kalpa (incalculable eon), the unconditioned (anāsrava) dharma (teachings) that has not yet begun actual practice is generally called the upholding of gotra. The second asaṃkhyeya-kalpa is called bodhicitta, because only after the first bhūmi is bodhicitta truly attained. The path of no effort in the third asaṃkhyeya-kalpa is called bodhipakṣadharmas. Among them, the Bodhisattvas before the bhūmis have not yet entered the path of seeing (darśanamārga), but only rely on conditioned (sāsrava) samādhi (concentration), taking the commitment to embrace as the conventional generation of bodhicitta. When entering the first bhūmi and attaining the Suchness (tathatā) revealed by the two emptinesses (śūnyatā), it is called the true attainment of bodhicitta. And dedicating to the Śrāvaka's four fruits (phala) and above, having already attained the Suchness revealed by the emptiness of self (pudgala-śūnyatā), is also called the dharmatā (nature of reality) generation of bodhicitta. This pair encompasses all bodhicitta. The remaining four pairs exist because of different paths. Those who have no Buddha-nature (Buddha-dhātu) temporarily generate bodhicitta due to external conditions, but are not firm. Suppose the Bodhisattva gotra is before the ten faiths, although there are Mahāyāna (great vehicle) seeds, if they are not cultivated for a long time, there will still be regression, which is called undetermined. The opposite is called determined bodhicitta. This meaning encompasses all meanings of bodhicitta. Next, the contrast between impure and pure can be understood. Even to the point of saying 『bodhicitta that has already achieved fruition,』 it refers to all bodhicitta in the Tathāgata-bhūmi. Someone asks, when the cause ground is not yet complete, there can be bodhicitta, but when the Buddha-bhūmi fruition is complete, why is it still called bodhicitta? The following quotes the scriptures to answer, as the Lokajyestha (World Honored One) said, even to enable other beings to attain bodhi.

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答意明佛自正愿滿位。但佛令於他趣證菩提名佛發心。此十發心。染不染等有眾多義。不能廣舉故云更不復現。泰云。已果發心者謂如來地所有發心。佛果心起故名發心。非有所求也。基云。不善清淨髮心者。但由外緣發心非自能發起名不清凈。清凈者反前可知。羸劣發心者謂。如有一已發心菩薩貪瞋癡纏所求弊伏故舍于正行處邪行者。問信。下明四種護心。仍屬發心所攝。謂與四種相應發心也。言資糧者。如聲聞地所說十三資糧等。第三辨加行持中。自利利他品于中有三。初明九正行次明邪行。后明不堪任性。初中雲于生死中行正行者。謂如病者于所有病于辛苦藥者。于生死中行難行行。如為治病服辛苦藥言于自體上行於正行者。謂如善巧家長于未成熟幼童者。自察是非舍非從是。如彼家長教彼幼童。家長喻菩薩行者。未成就幼童喻諸德行未成。于諸欲中行正行者。謂如商主行於商路于諸賄貨者。菩薩於五欲境守護諸行。如諸商侶過儉護財。于身語意行於正行如浣衣者于衣服者。菩薩修治三乘如浣染衣。于內心奢摩他中行正行如其主于能致財可委附者。依定起行行不傾動。如人置財可委附者。于增上慧法毗缽舍那中行於正行如善巧者于諸巧事者。依善巧慧集起諸行。如善巧師集起巧中。次明邪行。于中初舉五種有性

【現代漢語翻譯】 現代漢語譯本： 答意明佛（Buddha of Meaningful Understanding）在自身正愿圓滿的位置上。但佛令於他趣證菩提（Bodhi，覺悟）名佛發心。此十發心，染不染等有眾多義，不能廣舉，故云更不復現。泰解：『已果發心者』，謂如來地（Tathagata-bhumi，如來果位）所有發心。佛果心起，故名發心，非有所求也。基解：『不善清淨髮心者』，但由外緣發心，非自能發起，名不清凈。清凈者反前可知。『羸劣發心者』，謂如有一已發心菩薩，貪瞋癡纏所求弊伏，故舍于正行處邪行者。問信：下明四種護心，仍屬發心所攝，謂與四種相應發心也。言資糧者，如聲聞地（Sravaka-bhumi，聲聞果位）所說十三資糧等。第三辨加行持中，自利利他品于中有三。初明九正行，次明邪行，后明不堪任性。初中雲：『于生死中行正行者』，謂如病者于所有病于辛苦藥者，于生死中行難行行，如為治病服辛苦藥。言『于自體上行於正行者』，謂如善巧家長于未成熟幼童者，自察是非，舍非從是，如彼家長教彼幼童。家長喻菩薩行者，未成就幼童喻諸德行未成。『于諸欲中行正行者』，謂如商主行於商路于諸賄貨者，菩薩於五欲境守護諸行，如諸商侶過儉護財。『于身語意行於正行』，如浣衣者于衣服者，菩薩修治三乘（Triyana，三乘：聲聞乘、緣覺乘、菩薩乘），如浣染衣。『于內心奢摩他（Samatha，止觀中的止）中行正行』，如其主于能致財可委附者，依定起行，行不傾動，如人置財可委附者。『于增上慧法毗缽舍那（Vipassana，止觀中的觀）中行於正行』，如善巧者于諸巧事者，依善巧慧集起諸行，如善巧師集起巧中。次明邪行，于中初舉五種有性。

【English Translation】 English version: The Buddha of Meaningful Understanding answers that he is in the position of fulfilling his own correct vows. However, the Buddha causes the mind of Bodhi (Enlightenment) to arise in other realms, which is called the 'mind of the Buddha.' These ten arising minds, whether defiled or undefiled, have many meanings that cannot be fully enumerated, hence it is said they will not reappear. Tai explains: 'The mind arising from the already attained fruit' refers to all the minds arising in the Tathagata-bhumi (Buddha-realm). The mind of the Buddha-fruit arises, hence it is called the 'arising mind,' not seeking anything. Ji explains: 'The mind arising from non-wholesome purity' arises only from external conditions and cannot arise on its own, hence it is called impure. Purity is the opposite of this. 'The weak and inferior arising mind' refers to a Bodhisattva who has already aroused the mind but is entangled by greed, hatred, and delusion, seeking base things and abandoning the correct practice to engage in wrong practices. Question of Faith: The following explains the four types of mind protection, which are still included in the arising mind, referring to the arising mind corresponding to the four types. The 'resources' are like the thirteen resources mentioned in the Sravaka-bhumi (Arhat-realm). In the third section on cultivating practice, there are three aspects of benefiting oneself and others. First, it explains the nine correct practices, then the wrong practices, and finally the inability to be competent. The first part says: 'Practicing correct practice in samsara (cycle of rebirth)' is like a sick person with all kinds of illnesses taking bitter medicine. Practicing difficult practices in samsara is like taking bitter medicine to cure an illness. 'Practicing correct practice on oneself' is like a skilled parent with immature children, discerning right from wrong, abandoning the wrong and following the right, like that parent teaching their children. The parent is a metaphor for the Bodhisattva practitioner, and the immature child is a metaphor for virtues that have not yet been perfected. 'Practicing correct practice in desires' is like a merchant traveling on a trade route with all kinds of goods. The Bodhisattva guards their practices in the realm of the five desires, like merchants protecting their wealth with excessive frugality. 'Practicing correct practice in body, speech, and mind' is like a launderer with clothes. The Bodhisattva cultivates the Three Vehicles (Triyana: Sravakayana, Pratyekabuddhayana, Bodhisattvayana) like washing dyed clothes. 'Practicing correct practice in inner Samatha (calm abiding)' is like a master entrusting wealth to someone who can generate wealth. Relying on concentration to arise in practice, the practice does not waver, like a person placing wealth with someone trustworthy. 'Practicing correct practice in Vipassana (insight) of higher wisdom' is like a skilled person with all kinds of skills. Relying on skillful wisdom to gather practices, like a skilled craftsman gathering skills. Next, it explains the wrong practices, and first, it lists five types of existence.

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可解。二明起于邪行。景雲。此中邪行者謂於是中或作加行者。作邪加行。或不作加行者。無邪加行者無救濟心。或不饒益加行者欲奪等。或中庸加行者對此五境雖起身語。不能為損不能為益並是無哀無愍。云云。或作加行者。于乞求者應惠財物而反押罵故云作加行。又不作加行者。謂于危厄者不作救濟加行。或不饒益加行者。謂有恩者不能供養也。中庸加行者。謂於後二人中應作上品加行說法教。而作中庸加行不能損益。下明不堪任性諸佛不救。抉擇本地自他利品中五種無堪任性。先辨不堪任。后翻顯堪任。前中言于加行無堪任性者至修正方便者。此人同餘眾生有教涅槃法。已於多時修地前行名相續已熟。然由造作障正行乘。于現法中無有堪能修正行。亦可此據聲聞種姓。已於多生種解脫分。於此生中修成就行。由遇惡緣造諸惡業。無有堪任修正加行。言于彼果成辨無堪任性者至成辨彼果者。此人修地前行雖無惡業障正加行然由修時未變。不能成辨入初地果。亦可此據聲聞性人雖無惡業障正加行。然由修時未久不能成辨彼聖道果。言于加行及彼果成辨無堪任性者至俱無堪任者。此在地前修時未久。不能成辨初地聖果。又造惡業妨修正行。言于攝受饒益無堪任性者至無有堪能令彼巨富無匱安樂者。貧窮業定。諸佛不救

【現代漢語翻譯】 現代漢語譯本： 可以理解。兩種不明智的行為源於邪惡的行為。景雲（人名）。這裡所說的『邪行』指的是，有些人會採取行動，做出邪惡的舉動；有些人則不採取行動，沒有邪惡的舉動，也沒有救濟他人的心；有些人不會做出饒益他人的舉動，比如想要搶奪他人的財物等；有些人採取中庸的舉動，對於這五種境界，即使身語有所行動，既不能造成損害，也不能帶來利益，都是因為缺乏慈悲心。等等。有些人採取行動，對於前來乞求的人，本應施捨財物，反而辱罵他們，所以說是『作加行』。還有些人不採取行動，對於身處危難的人，不採取救濟的行動。有些人不做出饒益他人的舉動，對於對自己有恩的人，不能供養他們。採取中庸舉動的人，對於后兩種人，本應採取上品的行動，說法教導他們，卻採取中庸的行動，既不能帶來損害，也不能帶來利益。 下面說明不堪任性的眾生，諸佛也無法救度。在抉擇本地自他利品中，有五種不堪任性。先辨別不堪任性，然後反過來顯現堪任性。前面說到，對於修行沒有堪任性的人，直到修正方便的人。這種人和其餘眾生一樣，聽聞了涅槃之法，已經在很長的時間裡修習了地前行，名相續已經成熟。然而，由於造作了障礙正行的惡業，在今生沒有能力修正行。也可以說，這是指聲聞種姓的人，已經在多生累世種下了脫分的善根，在今生修習成就之行。由於遇到了惡緣，造作了各種惡業，沒有能力修正加行。說到對於證得果位沒有堪任性的人，直到證得那個果位的人。這種人修習地前行，雖然沒有惡業障礙正加行，但是由於修習的時間不夠，不能證得入初地的果位。也可以說，這是指聲聞性的人，雖然沒有惡業障礙正加行，但是由於修習的時間不長，不能證得聖道的果位。說到對於修行和證得果位都沒有堪任性的人，直到兩者都沒有堪任性的人。這種人在地前修習的時間不長，不能證得初地的聖果。又造作了惡業，妨礙了修正行。說到對於攝受饒益沒有堪任性的人，直到沒有能力讓他們變得巨富，沒有匱乏，安樂自在的人。這是因為貧窮的業力已經註定，諸佛也無法救度。

【English Translation】 English version: Understandable. The two kinds of ignorance arise from evil conduct. Jingyun (person's name). 'Evil conduct' here refers to those who take action and perform evil deeds; those who do not take action, having no evil deeds and no heart to help others; those who do not perform actions that benefit others, such as wanting to seize others' property; and those who take moderate actions, who, even if their body and speech are involved with these five realms, can neither cause harm nor bring benefit, all because of a lack of compassion. And so on. Some take action, and instead of giving to those who beg, they scold them, hence 'performing actions'. Others do not take action, failing to take actions to help those in danger. Some do not perform actions that benefit others, failing to support those who have been kind to them. Those who take moderate actions, with regard to the latter two types of people, should take superior actions, teaching them the Dharma, but instead take moderate actions, neither causing harm nor bringing benefit. The following explains that Buddhas cannot save beings who are inherently incapable. In determining the qualities of benefiting oneself and others, there are five kinds of incapability. First, distinguish the incapabilities, then reveal the capabilities by contrast. Earlier, it was said that those who are incapable of practice, up to those who correct skillful means. Such people, like other beings, have heard the Dharma of Nirvana and have practiced the preliminary practices before the stages for a long time, and their mental continuum is mature. However, due to creating evil karma that obstructs right practice, they are unable to correct their practice in this life. It can also refer to those of the Shravaka lineage, who have planted the seeds of liberation in many lifetimes and are practicing the path of accomplishment in this life. Due to encountering evil conditions and creating various evil deeds, they are incapable of correcting their practice. Regarding those who are incapable of attaining the result, up to those who attain that result. Such people practice the preliminary practices before the stages, and although there is no evil karma obstructing right practice, they cannot attain the result of entering the first stage because their practice is not sufficient. It can also refer to those of the Shravaka nature, who, although there is no evil karma obstructing right practice, cannot attain the result of the holy path because their practice is not long enough. Regarding those who are incapable of both practice and attaining the result, up to those who are incapable of both. Such people have not practiced for long before the stages and cannot attain the holy fruit of the first stage. They have also created evil karma that hinders right practice. Regarding those who are incapable of receiving and benefiting, up to those who are unable to make them wealthy, without lack, and at ease. This is because the karma of poverty is already determined, and the Buddhas cannot save them.

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。第四抉擇真實義品。中文分有二。初約五事以辨真實義。后約三性以辨。前中有二。初略標五事以顯實義。二正釋五事。初云。若欲了知真實義者。即是本地分中二種真實及四種真實。二種者謂如所有性盡所有性。四種者謂世間極成真實等也。就正釋中有其二頌。初頌有十門。總舉者第一。別分別者第二。有者有無門是第三。實者假實門第四。世俗者世俗勝身諦分別是第五。若生第六。若異第七。相是第八。行等第九。色等第十。下長行依門次第解釋。云何五事乃至五正智者。此釋第一總舉門。何等為相下。釋第二別分別門。先辨體名后隨文。釋體者初相有五種出體。一若據有體名相。則五法併名為相。二若據名言安立足之處名相。即唯除真如餘四名相。以對無為離相之法故。說四法有為名之為相。又后四法自相亦不可說。今據共相可宣說故說彼四法名之為相。近由共相可說遠由自相不可說也。三若據三界心及心所所緣名相。則取前三說之為相。以相名分別皆為三界心心數法之所緣故。如是三法道理亦為出世后智所緣。以從多故作如此判。四若據有漏所緣相分名相。即唯取相名二種為相。以不取見分故除分別。五若據四法所不攝者皆名為相。謂五根五塵全。法處處所攝色除名句味餘二十一不相應等。第二名。第四真

如。更無進退。唯一種也。第三分別。第五正智。進退不定。若其唯取三界繫心名為分別。即正智中通取如理如量二智為體。若正智中唯取無分別智。則分別中通取三界繫心及后得智如量智心為分別也。次釋其名。五是數名。事者體義。從數就義為名。釋別名者體狀表彰名為相。詮召曰名。心及心所有所思慮名為分別。並從義為正智。翻邪為正。決斷名智。離妄稱真。不異名如從義受稱。已定體名當隨文釋。云何等為相謂若略說言談安足處事者。此文即說四法為相。於此相中分出余之名者。謂即于相所有增語者。即說此名為增語。諸法無名強施於名。故名增語。真如謂法無我所顯等者。據勝為論但云法無我也。解正智中有二。初開章問答分別。第二引說證成屬當其義。言又由此故彼諸菩薩於五明處善修方便等者。景雲。緣五明處是如量智。知菩薩修五明時。要以無分別智斷二空智方能達彼五明事法。是故修五明亦是出世行真如智。泰云。菩薩意求一切智斷所知障故。多學五明。伏所知障學五明時。多住一切遍滿真如故。斷所知障種子。意不求斷惑障。故不多住四諦觀等。二乘不求斷所知障。故不學五明及不住遍真如智。備云。此辨真如遍諸事法。故達真如義。即遍解五明法。言何等名為世間出世間正智謂聲聞獨覺等者

【現代漢語翻譯】 如。更無進退。唯一種也。（如：指真如，沒有變化和進退，是唯一的。）第三分別。（第三分別：五事中第三個，指心和心所的分別作用。）第五正智。（第五正智：五事中第五個，指正確的智慧。）進退不定。若其唯取三界繫心名為分別。即正智中通取如理如量二智為體。（如果只將與三界相關的執著心稱為『分別』，那麼『正智』就包含了符合真理的智慧（如理智）和衡量事物的智慧（如量智）。）若正智中唯取無分別智。則分別中通取三界繫心及后得智如量智心為分別也。（如果『正智』只指無分別智，那麼『分別』就包括與三界相關的執著心以及后得智，即如量智。） 次釋其名。五是數名。事者體義。從數就義為名。釋別名者體狀表彰名為相。詮召曰名。心及心所有所思慮名為分別。並從義為正智。翻邪為正。決斷名智。離妄稱真。不異名如從義受稱。已定體名當隨文釋。（接下來解釋這些名稱的含義。「五」是數字，『事』指的是本體和意義，從數字的角度來解釋意義。解釋各個名稱時，『相』指的是事物的體性和特徵，『名』是用來稱呼事物的。心和心所產生的思慮稱為『分別』。『正智』是從意義上來說的，即轉邪為正，決斷稱為『智』，離開虛妄稱為『真』，不異於真理稱為『如』，這些都是從意義上來解釋的。已經確定的本體和名稱應當根據經文來解釋。） 云何等為相謂若略說言談安足處事者。此文即說四法為相。於此相中分出余之名者。謂即于相所有增語者。即說此名為增語。諸法無名強施於名。故名增語。（什麼是『相』呢？如果簡略地說，言談、安立處所和事物，這些經文就說了四法作為『相』。從這些『相』中分出其他的名稱，也就是在『相』上附加的言語，就稱之為『增語』。因為諸法本來沒有名稱，強行賦予名稱，所以稱為『增語』。） 真如謂法無我所顯等者。據勝為論但云法無我也。（『真如』是指通過『法無我』所顯現的等等。從殊勝的角度來說，只說是『法無我』。）解正智中有二。初開章問答分別。第二引說證成屬當其義。（解釋『正智』有兩個方面：一是開始時用問答來分別，二是引用經文來證明其意義。） 言又由此故彼諸菩薩於五明處（五明處：聲明、工巧明、醫方明、因明、內明）善修方便等者。景雲。緣五明處是如量智。知菩薩修五明時。要以無分別智斷二空智方能達彼五明事法。是故修五明亦是出世行真如智。（又因為這個原因，那些菩薩在五明處善於修習方便等等。景法師說，緣於五明處是如量智。知道菩薩修習五明時，要用無分別智來斷除人我和法我二空之智，才能通達五明所包含的事法。所以修習五明也是出世間的行，是真如智。）泰云。菩薩意求一切智斷所知障故。多學五明。伏所知障學五明時。多住一切遍滿真如故。斷所知障種子。意不求斷惑障。故不多住四諦觀等。（泰法師說，菩薩爲了求得一切智，斷除所知障，所以多學習五明。在降伏所知障、學習五明時，多安住於一切遍滿的真如。斷除所知障的種子，但並不刻意去斷除煩惱障，所以不常安住於四諦觀等。）二乘不求斷所知障。故不學五明及不住遍真如智。（二乘不求斷除所知障，所以不學習五明，也不安住于遍滿的真如智。）備云。此辨真如遍諸事法。故達真如義。即遍解五明法。（備法師說，這是辨明真如遍及一切事法。所以通達真如的意義，就能普遍理解五明法。） 言何等名為世間出世間正智謂聲聞獨覺等者（世間出世間正智：指聲聞、獨覺等所證得的智慧。）。

【English Translation】 Thus. There is no further advancing or retreating. It is only one kind. (Thus: refers to Suchness (Tathata), which has no change or progress, and is unique.) The third is Discrimination. (The third Discrimination: the third of the Five Aggregates, referring to the discriminating function of the mind and mental factors.) The fifth is Correct Knowledge. (The fifth Correct Knowledge: the fifth of the Five Aggregates, referring to correct wisdom.) Advancing and retreating are uncertain. If only the mind attached to the Three Realms is taken as 'Discrimination,' then 'Correct Knowledge' includes both the wisdom that accords with truth (ascertaining wisdom) and the wisdom that measures things (measuring wisdom) as its essence. If 'Correct Knowledge' only refers to non-discriminating wisdom, then 'Discrimination' includes the mind attached to the Three Realms and subsequent wisdom, that is, the mind of measuring wisdom, as 'Discrimination.' Next, explain the names. 'Five' is a numerical name. 'Thing' refers to the essence and meaning. The name is derived from the number according to the meaning. Explaining the individual names, 'Characteristic' (Lakshana) refers to the nature and appearance that manifest the essence. 'Name' (Nama) is what is used to call things. The thoughts arising from the mind and mental factors are called 'Discrimination.' 'Correct Knowledge' is based on meaning, that is, turning away from the wrong to the correct. 'Discernment' (Jnana) is called 'Wisdom.' Separating from delusion is called 'Truth.' Not differing from truth is called 'Suchness.' These are all explained from the perspective of meaning. The already determined essence and name should be explained according to the text. What are the characteristics? If briefly speaking, speech, the place of establishment, and things, these texts speak of the Four Dharmas as characteristics. From these characteristics, other names are derived, that is, the additional words attached to the characteristics, which are called 'Superimposition' (Adhivacana). Because all dharmas originally have no names, names are forcibly given, so they are called 'Superimposition.' 'Suchness' refers to what is revealed by the absence of self in phenomena, etc. From a superior perspective, it is simply said to be the absence of self in phenomena. There are two aspects to explaining 'Correct Knowledge': first, using questions and answers to distinguish them at the beginning; second, citing scriptures to prove their meaning. Furthermore, for this reason, those Bodhisattvas are skilled in cultivating expedient means in the Five Sciences (Five Sciences: Grammar, Crafts, Medicine, Logic, and Inner Knowledge), etc. Jing said, 'Relating to the Five Sciences is measuring wisdom. Knowing that when Bodhisattvas cultivate the Five Sciences, they must use non-discriminating wisdom to cut off the two emptinesses of self and phenomena in order to understand the phenomena contained in the Five Sciences. Therefore, cultivating the Five Sciences is also a worldly practice, it is the wisdom of Suchness.' Tai said, 'Bodhisattvas seek all-knowing wisdom to cut off the knowledge obscurations, so they study the Five Sciences extensively. When subduing the knowledge obscurations and studying the Five Sciences, they mostly abide in the all-pervading Suchness. They cut off the seeds of knowledge obscurations, but do not intentionally cut off the afflictive obscurations, so they do not often abide in the Four Noble Truths, etc.' The Two Vehicles (Sravakas and Pratyekabuddhas) do not seek to cut off the knowledge obscurations, so they do not study the Five Sciences and do not abide in the all-pervading wisdom of Suchness. Bei said, 'This clarifies that Suchness pervades all phenomena. Therefore, understanding the meaning of Suchness means universally understanding the Five Sciences.' What is called worldly and transworldly Correct Knowledge? It refers to the wisdom attained by Sravakas, Pratyekabuddhas, etc.

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。此中從多影顯故不言菩薩。下次第三辨有空門。中景補闕云。問為如自性差別假立如是當言有耶答如是言無者。問意。如假立自性差別時名為如。名下即有自性差別定體性耶。解云。尋名執定是其遍計所執無有體性。問為如分別所行境如是當言有耶答當言有者。是因緣有也。如是菩薩乃至善記為非有非無者。有據因緣有。無據定性無。亦有亦無總前二為第三。非有定性非無因緣假有為第四句。彼由如是善記別故至善說法界者。離定性增離無因緣損滅也。言若如語言安立足處如是以言說義當言是有者。諸法共相是言說安足處。故說是有也。若如自性差別假立不成就義至當言是有者。如名執有自性差別決定之體此不成就。然有離於言說諸法自性是有。真如正智。當言有者亦是離名言有。泰師章云。相是依他性故當言是有。計有自性差別。是遍計所執假立。五法所不攝故當言是無。相是第三分別所行境界。所緣緣攝故。當言是有。遍計所執非所緣緣攝故。當言是無。初地已上諸菩薩等起后得智。于智所現相分得善巧。故云無執。心中四句假說皆空無有過。遠離決定增益損減等四諦二邊行於中道。善說依他俗諦法界依他起性假有眾相。諸菩薩等假說眾相時。依他起相是言語安足處。如是言說義當言是有。若如遍計所執自性差

【現代漢語翻譯】 現代漢語譯本： 這裡因為多數影像顯現的緣故，所以沒有提到菩薩。接下來第三次辨析有空之門。《中景補闕》中說：『問：如果像自性差別那樣假立，應當說是有嗎？』答：『像那樣說是沒有。』問的意思是，像假立自性差別時稱為『如』，在『如』這個名稱之下，立即有自性差別的固定體性嗎？解釋說：追尋名稱而執著于固定體性，這是遍計所執，沒有真實體性。『問：如果像分別所行之境那樣，應當說是有嗎？』答：『應當說是有。』這是因緣而有。像這樣，菩薩乃至善於記別為非有非無，有是根據因緣而有，無是根據固定體性而無。亦有亦無，是總合前面兩種說法為第三句。非有固定體性，非無因緣假有，為第四句。他們由於這樣善於記別的緣故，達到善於說法界，是遠離固定體性的增益，遠離無因緣的損減。說如果像語言安立的立足之處那樣，像這樣以言說之義應當說是有，諸法的共相是言說安立的立足之處，所以說是有的。如果像自性差別假立不成就之義，以至於應當說是有，像根據名稱執著有自性差別的決定之體，這是不成就的。然而有離開言說的諸法自性是有，真如正智，應當說是有，也是離開名言而有。泰師的章疏中說：相是依他性，所以應當說是有。計度有自性差別，是遍計所執的假立，五法所不攝，所以應當說是無。相是第三分別所行境界，為所緣緣所攝，所以應當說是有。遍計所執不是所緣緣所攝，所以應當說是無。初地以上的諸菩薩等，生起后得智，對於智慧所顯現的相分得到善巧，所以說沒有執著。心中四句假說皆空，沒有過失。遠離決定增益、損減等四諦二邊，行於中道。善於解說依他俗諦法界依他起性的假有眾相。諸菩薩等假說眾相時，依他起相是言語安立的立足之處，像這樣言說之義應當說是有。如果像遍計所執的自性差別

【English Translation】 English version: Here, because many images appear, Bodhisattvas are not mentioned. Next, the third section discerns the gate of existence and emptiness. In the 'Middle View Supplement,' it says: 'Question: If it is provisionally established like the self-nature difference (svabhāva-viśeṣa) , should it be said to exist?' Answer: 'Saying it is non-existent is like that.' The question means, when provisionally establishing self-nature difference, is it called 'suchness (tathatā)'? Beneath the name 'suchness,' is there immediately a fixed entity of self-nature difference? The explanation is: Seeking after names and clinging to fixed entities is the conceptual construction (parikalpita) and has no real entity. 'Question: If it is like the object of discrimination, should it be said to exist?' Answer: 'It should be said to exist.' This is existence due to conditions (hetu-pratyaya). Like this, Bodhisattvas, up to being skilled in distinguishing between non-existence and non-non-existence, existence is based on conditional existence, and non-existence is based on the absence of a fixed nature. 'Both existence and non-existence' combines the previous two statements as the third phrase. 'Neither existence of a fixed nature nor non-existence of conditional existence' is the fourth phrase. Because they are skilled in such distinctions, they attain skillful explanation of the realm of reality (dharmadhātu), which is to be free from the addition of fixed nature and the subtraction of causeless destruction. It says, 'If it is like the basis upon which language is established, should the meaning of language be said to exist?' The common characteristics (sāmānya-lakṣaṇa) of all dharmas are the basis upon which language is established, so it is said to exist. If it is like the meaning of the provisional establishment of self-nature difference that is not accomplished, to the extent that it should be said to exist, like clinging to the name of a fixed entity of self-nature difference, this is not accomplished. However, there is the self-nature of all dharmas that is apart from language, which is existence, true suchness (tathatā) and correct knowledge (samyag-jñāna), which should be said to exist, and is also existence apart from names and words. Master Tai's chapter says: 'Form (lakṣaṇa) is dependent nature (paratantra), so it should be said to exist.' To conceive of self-nature difference is a conceptual construction (parikalpita) and is provisionally established, not included in the five dharmas (pañca-dharmāḥ), so it should be said to be non-existent. Form is the object of the third discrimination, included in the object-support condition (ālambana-pratyaya), so it should be said to exist. Conceptual construction is not included in the object-support condition, so it should be said to be non-existent. Bodhisattvas from the first ground (bhūmi) and above, generate subsequent wisdom (pṛṣṭhalabdha-jñāna), and are skilled in the aspect of phenomena manifested by wisdom, so it is said that there is no clinging. The four phrases provisionally spoken in the mind are all empty, without fault. They are far from the two extremes of the four truths (catvāri-ārya-satyāni), such as fixed addition and subtraction, and practice the Middle Way (madhyamā-pratipad). They skillfully explain the dependent conventional truth (saṃvṛti-satya) of the realm of reality, the provisionally existing phenomena of dependent arising (pratītyasamutpāda). When Bodhisattvas provisionally speak of phenomena, the aspect of dependent arising is the basis upon which language is established, so the meaning of language should be said to exist. If it is like the self-nature difference of conceptual construction

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別假立不成就義。如是依他起相以離遍計所執言說義當言是有。類釋第二名第二分別亦爾。真如正智是圓成依他攝故當言是有。遍計所執當言是無。備云。如是菩薩乃至善說法界者。菩薩于有無得善巧故。善記五相為有。善記遍計相為空。善記亦依他有亦遍計無。第四句中與前二文異故非義。若約遍計非依他有故言非有。若約依他非遍計無故云非無。問若爾相通遍計性耶。解云。此中說依他非遍計性。不說遍計第四辨假實門中。補闕云。實有行中當言實有假有行中當言假有者。六識所緣相分不託彼賴耶本質相分而起。若托賴耶實有相分而影像是實有。若托賴耶長短澀滑等假有塵起影像是假。故云也。有相諸行亦有二種者。此明本質相分能有影像。故言有相。有相自有假實。如青黃等是實。長短及瓶盆等是假。故言有相諸行亦有二種。亦可言實有行中當言實有假有行中當言假有者。此據相分以明假實。言有相諸行亦有二種者。能分別有前相故言有相。有相心法自有假實。如不放逸者舍不害等依二善根而假立。余是實有。隨煩惱中亦假實。如前所明。名當言假有唯于相中假施設者。相通諸法唯于相中聲上假立於名。分別通於假實。故言二種俱有。如向所明。正智通二智是實有。智相應法亦名為智故是假有。泰云。假實有二

【現代漢語翻譯】 現代漢語譯本： 不要執著于虛假的假設，認為它能成就真實的意義。像這樣，依賴於因緣而生的依他起相，如果離開了遍計所執（Parikalpita，虛妄分別）的言說意義，就應當說是『有』。類似地解釋第二種名稱和第二種分別也是如此。真如（Tathata，真實如如）和正智（Samyagjnana，正確的智慧）屬於圓成實性（Parinispanna，圓滿成就的自性），依他起性所攝，所以應當說是『有』。遍計所執應當說是『無』。 備云法師說：『像這樣，菩薩乃至善於說法界的人，菩薩對於『有』和『無』能夠善巧地理解，所以善於辨別五種相是『有』，善於辨別遍計所執相是『空』，善於辨別依他起是有，遍計所執是無。』第四句與前面兩段文字不同，所以不合義理。如果從遍計所執來說，它不是依他起所『有』，所以說『非有』。如果從依他起來說，它不是遍計所執所『無』，所以說『非無』。 問：如果這樣，（依他起）是否與遍計所執性相通呢？ 答：這裡說的是依他起不是遍計所執性，沒有說遍計所執。在第四個辨別假實之門中，補闕法師說：『在實有的行中，應當說是實有；在假有的行中，應當說是假有。』六識所緣的相分，如果不依賴於阿賴耶識（Alaya-vijnana，藏識）的本質相分而生起，如果依賴於阿賴耶識實有的相分而產生的影像，就是實有。如果依賴於阿賴耶識長短澀滑等假有的塵而產生的影像，就是假有。所以這樣說。 『有相諸行也有兩種』，這說明本質相分能夠產生影像，所以說是『有相』。有相本身有假有實。比如青色黃色等是實有，長短以及瓶子盆子等是假有。所以說『有相諸行也有兩種』。也可以說，『在實有的行中，應當說是實有；在假有的行中，應當說是假有』，這是根據相分來說明假實。 『言有相諸行亦有二種者』，能分別有前相，所以說是『有相』。有相心法本身有假有實。比如不放逸，捨棄不傷害等，依賴於兩種善根而假立，其餘是實有。隨煩惱中也有假有實，如前面所說明的。名稱應當說是假有，只是在相中假施設，相通於諸法，只是在相中的聲音上假立名稱。分別通於假有和實有，所以說兩種都有，如前面所說明的。正智通於兩種智慧，是實有。與智慧相應的法也稱為智慧，所以是假有。 泰法師說：假有和實有兩種。

【English Translation】 English version: Do not falsely establish assumptions, thinking they can achieve true meaning. In this way, the dependent arising (paratantra-svabhava) aspect, if separated from the expressed meaning of the imputed nature (parikalpita), should be said to 'exist'. Similarly, the explanation of the second name and the second distinction is also the same. Suchness (Tathata) and Right Knowledge (Samyagjnana) belong to the perfected nature (parinispanna), and are included in the dependent arising nature, so they should be said to 'exist'. The imputed nature should be said to 'not exist'. Biyun said: 'Like this, Bodhisattvas, even those who are good at explaining the Dharma realm, are skillful in understanding 'existence' and 'non-existence'. Therefore, they are good at distinguishing the five aspects as 'existent', good at distinguishing the imputed nature as 'empty', and good at distinguishing that dependent arising is existent, and the imputed nature is non-existent.' The fourth sentence is different from the previous two passages, so it is not in accordance with the meaning. If speaking from the perspective of the imputed nature, it is not 'existent' in dependent arising, so it is said to be 'non-existent'. If speaking from the perspective of dependent arising, it is not 'non-existent' in the imputed nature, so it is said to be 'not non-existent'. Question: If this is the case, does (dependent arising) share the nature of the imputed nature? Answer: Here it is said that dependent arising is not the imputed nature; the imputed nature is not discussed. In the fourth gate of distinguishing between the false and the real, the Bhique (補闕) Dharma master said: 'In the realm of real existence, it should be said to be real existence; in the realm of false existence, it should be said to be false existence.' The image-component (相分) perceived by the six consciousnesses, if it does not arise relying on the essence-component (本質相分) of the Alaya-vijnana (阿賴耶識, store consciousness), and if the image that arises relying on the real essence-component of the Alaya-vijnana is real. If the image that arises relying on the false dust of the Alaya-vijnana, such as long, short, rough, and smooth, is false. Therefore, it is said in this way. 'Phenomena with aspects also have two types', this explains that the essence-component can produce images, so it is said to be 'with aspects'. The aspect itself has false and real. For example, blue and yellow are real, while long and short, as well as bottles and basins, are false. Therefore, it is said that 'phenomena with aspects also have two types'. It can also be said that 'in the realm of real existence, it should be said to be real existence; in the realm of false existence, it should be said to be false existence', this is based on the aspect-component to explain the false and the real. 'The statement that phenomena with aspects also have two types' means that it can distinguish the previous aspect, so it is said to be 'with aspects'. The mind-dharma with aspects itself has false and real. For example, non-negligence, abandoning non-harming, etc., are falsely established relying on the two roots of goodness, the rest are real. In the secondary afflictions, there are also false and real, as explained earlier. Names should be said to be false, only falsely established on the sound of the aspect, which is common to all dharmas. Distinctions are common to both false and real, so it is said that both exist, as explained earlier. Right Knowledge is common to both types of wisdom, and is real. The dharma corresponding to wisdom is also called wisdom, so it is false. Master Tai said: There are two types of false and real.

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種。一五蘊青黃等是實有。眾生及長短等是假有。二本性相是實有。影像相是假有。若實有行體見分中現。當言實有。若假有行解見分中現當言假有。緣有相諸行從境亦有二種。名唯相分中假施設故是假有。以依他性實離言說故也。分別二種俱有。以緣假實二相故。真如當言實有勝義攝故。正智當言俱有。此出世心心數法中智是實有。若智眷屬諸心心法亦名為智說之為假。故有二。備云。此中言真如實勝義攝故。若爾何故對法雲一切皆是假有耶。此有兩解。一云一切有二。彼論約少分。不約一切一切。故無相違。二云真如二義。今約實義。彼談假義門所以無違。第五二諦分別。補闕云。相是世俗有由二因緣故一雜染起者。本由遍計執心熏成雜染成相種。今起彼相。故云雜染起也。二施設器者施設是名。如此相體為彼名言安足之處。名施設器。由此二因相是俗有。名由三緣故言是俗有。一雜染起。二施設器。三言說所依。初二因如前。言說所依者。由有名故起于言說。或由言說以起于名。此中所明偏從一義。分別是世俗有由四因緣。一雜染起二施設器。解釋如前。三言說隨眠者。賴耶是分別體有言說種子也。四言說隨覺者。六識亦是別隨於言說而起覺境也。第二正智當言俱有者。后智若返緣真如如是勝義有。若緣世事名

【現代漢語翻譯】 一、五蘊（色、受、想、行、識五種聚合）中的青、黃等是實有，眾生以及長短等是假有。 二、本性相是實有，影像相是假有。如果實有在行體見分中顯現，就應當說是實有；如果假有在解見分中顯現，就應當說是假有。緣起有相的諸行，從所緣境來說也有兩種：在唯相分中假立施設，所以是假有；因為依他起性是真實且離於言說的。 分別二種都有，因為它緣于假和實兩種相。真如應當說是實有，因為它屬於勝義諦。正智應當說是俱有。這在出世間的心和心所法中，智慧是實有；如果智慧的眷屬，諸心和心所法也名為智慧，說是假有，所以有二種。 備云：這裡說真如是實有，屬於勝義諦。如果這樣，為什麼《對法論》說一切都是假有呢？對此有兩種解釋：一是說一切有二種，該論只說了少分，沒有說一切的一切，所以沒有相違。二是說真如有兩種含義，現在說的是實義，該論說的是假義門，所以沒有相違。 第五，二諦的分別。補闕云：相是世俗有，由兩種因緣：一是雜染所起，根本由遍計執心熏習而成雜染的相的種子，現在生起這些相，所以說是雜染所起。二是施設器，施設是名，如此相的體性是名言安立之處，所以叫施設器。由此兩種原因，相是俗有。名由三種因緣，說是俗有：一是雜染所起，二是施設器，三是言說所依。前兩種原因如前所述。言說所依是指，因為有名，所以產生言說，或者因為言說而產生名。這裡所說明的偏重於一種含義。分別是世俗有，由四種因緣：一是雜染所起，二是施設器，解釋如前。三是言說隨眠，阿賴耶識是分別的本體，具有言說的種子。四是言說隨覺，六識也分別隨順於言說而生起覺境。 第二，正智應當說是俱有，后得智如果反緣真如，就是勝義有；如果緣世間事，就名為...

【English Translation】 Firstly, the blue, yellow, etc. of the Five Skandhas (the five aggregates of form, feeling, perception, mental formations, and consciousness) are real, while sentient beings and length, etc. are provisional. Secondly, the intrinsic nature aspect is real, while the image aspect is provisional. If the real appears in the seeing-aspect of the acting entity, it should be said to be real; if the provisional appears in the understanding-aspect of the seeing, it should be said to be provisional. The arising and having aspects of all actions, from the perspective of the object of perception, also have two types: they are provisionally established in the mere appearance aspect, so they are provisional; because the dependent nature is real and beyond words. Discrimination has both, because it is related to both provisional and real aspects. Suchness (真如, Zhenru) should be said to be real, because it is included in the ultimate truth. Correct Knowledge (正智, Zhengzhi) should be said to have both. In the supramundane mind and mental factors, wisdom is real; if the retinue of wisdom, all minds and mental factors are also called wisdom, and said to be provisional, so there are two types. Bei Yun: Here it is said that Suchness is real and belongs to the ultimate truth. If so, why does the Abhidharmasamuccaya say that everything is provisional? There are two explanations for this: one is that everything has two aspects, and that treatise only speaks of a small part, not all of everything, so there is no contradiction. The other is that Suchness has two meanings, and now we are speaking of the real meaning, while that treatise speaks of the provisional meaning, so there is no contradiction. Fifthly, the distinction between the two truths. Bu Que Yun: Appearances are conventionally real, due to two causes: one is arising from defilement, fundamentally due to the seeds of defiled appearances formed by the mind of pervasive conceptualization, and now these appearances arise, so it is said to arise from defilement. The other is the instrument of establishment, establishment is name, so the nature of this appearance is the place where names are established, so it is called the instrument of establishment. Due to these two reasons, appearances are conventionally real. Names are said to be conventionally real due to three causes: one is arising from defilement, two is the instrument of establishment, and three is the basis of speech. The first two causes are as mentioned before. The basis of speech refers to that because there is a name, speech arises, or because of speech, a name arises. What is explained here emphasizes one meaning. Distinctions are conventionally real, due to four causes: one is arising from defilement, two is the instrument of establishment, the explanation is as before. Three is the latent speech, the Alaya Consciousness (阿賴耶識, Ālāyashì) is the body of distinction, having the seeds of speech. Four is the perceived speech, the six consciousnesses also separately follow speech and give rise to perceived objects. Secondly, Correct Knowledge should be said to have both. Subsequent wisdom, if it turns back to Suchness, is ultimately real; if it is related to worldly affairs, it is called...

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世俗有。亦可菩薩后得有二。是勝義諦是空漏故。二是世俗是有漏故。章云。相當言世俗有。一相持起雜染故。二相與施設名作依處故名器。名當言世俗有。一能起雜染故。二施設器故。二名與言說聲作依止故。分別當言世俗有。一能起雜染故。二施設器故。三由言說隨眠起分別故。如牛羊等。四言說隨覺起分別故。如解名言眾生等。真如當言勝義有。是清凈正體智所緣境性故。初正智唯緣勝義故當言勝義有。第二正智真俗俱緣故當言俱有。玄雲。相是俗有由二緣故等者。若三界心心法所緣相。從業煩惱生起故。言雜染起故。此說三界心心法所緣相是世俗有。若后得智所緣相。是心言說別施設故。言施設器相故。是俗有。由三緣故名是俗有。第三言說所緣故者據實論之。名與言說更互相依。然今此中欲顯名世俗有故。是言說所依故。簡真如理是清凈所緣境性故。非言說所依故。是勝義有故。云言說所依故也。由四緣故分別是俗有中第三言說隨眠故第四言說隨覺故者。阿賴耶識中心心法種子無現行言說名及思惟名。故云言說隨眠故。現行心心法能起現行言說名及思惟名。故云言說隨覺故。第六能生所生門補闕云。相當言誰所生及先分別所生者。六識影像之相從彼賴耶本質相所生。賴耶相分從先分別業煩惱種子所生。亦可

【現代漢語翻譯】 現代漢語譯本 世俗諦存在。菩薩的后得智（指菩薩在證得真如后，爲了利益眾生而獲得的智慧）所觀照的世俗諦也有兩種。第一種是勝義諦（ परमार्थसत्य, paramārtha-satya），因為它是空性（śūnyatā）的顯現。第二種是世俗諦，因為它是有染污的（sāsrava）。 《瑜伽師地論》中說：『相』（lakṣaṇa，事物的特徵）應當說是世俗諦所具有的。第一，它能引發雜染（saṃkleśa，煩惱和痛苦）。第二，它作為施設名言（nāma-vyavahāra，語言概念）的依據，因此被稱為『器』（bhājana，容器，指承載名言的載體）。 『名』（nāma，名稱）應當說是世俗諦所具有的。第一，它能引發雜染。第二，它作為施設『器』的依據。第三，『名』與『言說』（vacana，語言）的聲音作為依止之處。 『分別』（vikalpa，分別念）應當說是世俗諦所具有的。第一，它能引發雜染。第二，它作為施設『器』的依據。第三，由於言說隨眠（vāsanā，習氣）而生起分別，例如對牛羊等的分別。第四，由於言說隨覺（udbhava，現行）而生起分別，例如理解名言的眾生等。 『真如』（tathatā，事物的真實本性）應當說是勝義諦所具有的，因為它是清凈的正體智（jñāna，智慧）所緣的境界。最初的正智（指根本智，證悟空性的智慧）只緣于勝義諦，因此應當說是勝義諦所具有的。第二正智（指后得智）真俗二諦都緣，因此應當說是二者都具有的。 玄奘法師說：『相是俗有，由二緣故』等，如果三界（trailokya，欲界、色界、無色界）心心法（citta-caitta，心和心所）所緣的相，是從業（karma，行為）和煩惱（kleśa，精神上的困擾）生起的，就說是『雜染起故』。這裡說的是三界心心法所緣的相是世俗諦所具有的。如果是后得智所緣的相，是心和言說分別施設的，就說是『施設器相故』，是世俗諦所具有的。 由三個原因，『名』是世俗諦所具有的。第三個原因是『言說所緣故』，實際上，『名』與『言說』更互相依賴。然而，現在這裡想要顯示『名』是世俗諦所具有的，是因為它是言說所依的緣故。簡別于真如理，真如理是清凈所緣的境界，不是言說所依的，是勝義諦所具有的，所以說『言說所依故』。 由四個原因，『分別』是世俗諦所具有的。第三個原因是『言說隨眠故』，第四個原因是『言說隨覺故』。阿賴耶識（ālayavijñāna，藏識）中的心心法種子沒有現行的言說名和思惟名，所以說『言說隨眠故』。現行的心心法能生起現行的言說名和思惟名，所以說『言說隨覺故』。 《第六能生所生門補闕》中說：『相當言誰所生及先分別所生者』，六識（ṣaḍ-vijñāna，眼識、耳識、鼻識、舌識、身識、意識）影像之相是從彼阿賴耶識本質相所生。阿賴耶識相分是從先分別業煩惱種子所生。也可以這樣理解。

【English Translation】 English version The conventional truth exists. The subsequent wisdom (指菩薩在證得真如后，爲了利益眾生而獲得的智慧) of Bodhisattvas can also have two aspects. The first is the ultimate truth (paramārtha-satya), because it is a manifestation of emptiness (śūnyatā). The second is the conventional truth, because it is defiled (sāsrava). The chapter says: 'Characteristics' (lakṣaṇa, the features of things) should be said to belong to the conventional truth. First, it can cause defilement (saṃkleśa, afflictions and suffering). Second, it serves as the basis for the establishment of names and concepts (nāma-vyavahāra, linguistic concepts), so it is called a 'container' (bhājana, a vessel, referring to the carrier of names and concepts). 'Name' (nāma) should be said to belong to the conventional truth. First, it can cause defilement. Second, it serves as the basis for establishing 'containers'. Third, 'name' and the sound of 'speech' (vacana, language) serve as a place of reliance. 'Discrimination' (vikalpa, conceptual thought) should be said to belong to the conventional truth. First, it can cause defilement. Second, it serves as the basis for establishing 'containers'. Third, discrimination arises from the latent impressions (vāsanā, habitual tendencies) of speech, such as discrimination of cows and sheep. Fourth, discrimination arises from the manifest (udbhava, present) awareness of speech, such as beings who understand names and concepts. 'Suchness' (tathatā, the true nature of things) should be said to belong to the ultimate truth, because it is the object of the pure and correct wisdom (jñāna). The initial correct wisdom (referring to fundamental wisdom, the wisdom that realizes emptiness) only cognizes the ultimate truth, so it should be said to belong to the ultimate truth. The second correct wisdom (referring to subsequent wisdom) cognizes both the ultimate and conventional truths, so it should be said to belong to both. Master Xuanzang said: 'Characteristics belong to the conventional truth, due to two reasons,' etc. If the characteristics cognized by the minds and mental factors (citta-caitta, mind and mental factors) of the three realms (trailokya, the desire realm, form realm, and formless realm) arise from karma (karma, actions) and afflictions (kleśa, mental disturbances), it is said to be 'caused by defilement'. This says that the characteristics cognized by the minds and mental factors of the three realms belong to the conventional truth. If the characteristics cognized by the subsequent wisdom are established by the mind and speech, it is said to be 'the aspect of establishing containers,' and it belongs to the conventional truth. Due to three reasons, 'name' belongs to the conventional truth. The third reason is 'because it is cognized by speech.' In reality, 'name' and 'speech' are mutually dependent. However, here we want to show that 'name' belongs to the conventional truth because it is the basis of speech. It is distinguished from the principle of suchness, which is the object of pure cognition, not the basis of speech, and belongs to the ultimate truth, so it is said to be 'the basis of speech'. Due to four reasons, 'discrimination' belongs to the conventional truth. The third reason is 'because of the latent impressions of speech,' and the fourth reason is 'because of the manifest awareness of speech.' The seeds of mental factors in the Ālayavijñāna (ālayavijñāna, store consciousness) do not have manifest names of speech and thought, so it is said to be 'because of the latent impressions of speech.' The manifest mental factors can generate manifest names of speech and thought, so it is said to be 'because of the manifest awareness of speech'. The 'Supplement to the Sixth Gate of What Produces and What is Produced' says: 'Characteristics should be said to be produced by whom and produced by prior discrimination.' The characteristics of the images of the six consciousnesses (ṣaḍ-vijñāna, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) are produced from the essential characteristics of the Ālayavijñāna. The aspect of the Ālayavijñāna is produced from the seeds of karma and afflictions of prior discrimination. This can also be understood in this way.

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相所生者。即是賴耶之相。后從前起及從同時四大所生名相所生。及前分別所生者如前解釋。分別從分別所生及相所生者。後分別心從前分別心次第緣生。亦可從先分別名言種生及從境界相生。章云。相分相從相種子因緣生。相分熏時不離見分故起時不離見分增上緣生。名假無體故。不別從種子生。但由人慾心所起。義同婆沙欲為項本等。分別還從分別見分種子因緣生。見分不離相分故亦從相分增上緣及所緣緣生。真如常故當言無生。正智由聽聞正法聞慧種子及如理作意思修種子等聞熏習生。備云。準此論文。以初生正智無因緣生。今解略不論種未為必證也。第七明異不異門。補闕云。于中五法將前望後作一行門對辨一異。于相中初將相對后四。次將名對后三。次將分別對后二。真如對正智正智即無所對。相與名異有何過名應云有者。名于相中聲上假立。若異相有名之應實有。不異有何過若取相時應亦耶名者。如眼見色亦應見名余法例名。相與分別異有何過分別應非相為性者。道理分別及他心法所緣亦是相攝。若相異分別者。分別應非所緣相也。不異有何過離分別外所有諸相應以分別為性者。據有體邊五法皆相。若相與分別定不異者。正智真如皆應以彼分別體。相與真如若異不異俱不可說。于中初將相對真。后類名與

【現代漢語翻譯】 現代漢語譯本 由『相』所產生的，就是阿賴耶識（Ālaya-vijñāna，儲存所有經驗的倉庫識）的『相』（nimitta，表象）。之後，從先前的『相』以及同時產生的四大（四大元素：地、水、火、風）所產生的，稱為『名相』所生。而先前『分別』（vikalpa，區分）所產生的，如前文解釋。 『分別』從『分別』所生，以及從『相』所生：之後的『分別』心，從先前的『分別』心次第緣起而生。也可以從先前的『分別』名言種子生起，以及從境界『相』生起。章疏中說：『相分』（nimitta-bhāga，表象部分）的『相』，從『相』的種子因緣而生；『相分』被熏習時，不離『見分』（darśana-bhāga，認知部分），所以生起時也不離『見分』的增上緣。『名』是假立的，沒有實體，所以不特別從種子生起，只是由人的慾望心所生起，義同《婆沙論》（Abhidharma-mahāvibhāṣā-śāstra）所說『慾望為根本』等。 『分別』還是從『分別』的『見分』種子因緣而生。『見分』不離『相分』，所以也從『相分』的增上緣和所緣緣而生。『真如』（tathatā，事物的真實本性）是常住的，所以應當說無生。『正智』（samyag-jñāna，正確的智慧）由聽聞正法（sad-dharma，真正的佛法）的聞慧種子，以及如理作意思修種子等聞熏習而生。備考中說：『根據此論文，最初產生的正智沒有因緣生。』現在解釋略而不論種子是否為必證。 第七，闡明異與不異之門。補闕中說：『其中五法，將前望后，作為一行門，對辨一異。』在『相』中，首先將『相』對后四者（名、分別、真如、正智）。其次將『名』對后三者（分別、真如、正智）。再次將『分別』對后二者（真如、正智）。『真如』對『正智』，『正智』即無所對。 『相』與『名』異，有什麼過失？『名』應說『有』嗎？『名』在『相』中，只是在聲音上假立的。如果『相』異於『名』，那麼『名』就應該實有。不異，有什麼過失？如果取『相』時，也應該取『名』嗎？如眼睛見色，也應該見名，其餘法類比『名』。 『相』與『分別』異，有什麼過失？『分別』應該不是以『相』為自性嗎？道理『分別』以及他心法所緣也是『相』所攝。如果『相』異於『分別』，那麼『分別』應該不是所緣『相』。不異，有什麼過失？離開『分別』外，所有諸『相』都應該以『分別』為體性嗎？根據有體的一面，五法都是『相』。如果『相』與『分別』一定不異，那麼『正智』、『真如』都應該以彼『分別』為體。 『相』與『真如』，若異若不異，都不可說。其中，首先將『相』對『真如』，后類比『名』與...

【English Translation】 English version That which is produced by 『form』 (nimitta), is the 『form』 of Ālaya-vijñāna (storehouse consciousness, the repository of all experiences). Afterwards, that which arises from the previous 『form』 and the four great elements (mahābhūta, the four elements: earth, water, fire, and wind) simultaneously, is called arising from 『name and form』. And that which arises from previous 『discrimination』 (vikalpa), is as explained before. 『Discrimination』 arising from 『discrimination』, and arising from 『form』: subsequent 『discriminating』 mind arises sequentially from previous 『discriminating』 mind. It can also arise from previous seeds of 『discriminating』 verbalization, and from the 『form』 of the realm. The chapter says: The 『form-aspect』 (nimitta-bhāga) of 『form』 arises from the seed-cause of 『form』; when the 『form-aspect』 is perfumed, it does not separate from the 『seeing-aspect』 (darśana-bhāga), so when it arises, it also does not separate from the augmenting condition of the 『seeing-aspect』. 『Name』 is provisionally established and has no substance, so it does not arise specifically from seeds, but only arises from people's desire-mind, with the same meaning as the Abhidharma-mahāvibhāṣā-śāstra saying 『desire is the root』 and so on. 『Discrimination』 still arises from the seed-cause of the 『seeing-aspect』 of 『discrimination』. The 『seeing-aspect』 does not separate from the 『form-aspect』, so it also arises from the augmenting condition and object-condition of the 『form-aspect』. 『Suchness』 (tathatā) is constant, so it should be said to be unarisen. 『Right Knowledge』 (samyag-jñāna) arises from the seeds of hearing-wisdom from hearing the true Dharma (sad-dharma), and from the seeds of thinking-cultivation such as appropriate reflection, and so on, through hearing-perfuming. The commentary says: 『According to this treatise, the initial arising of Right Knowledge does not arise from causes and conditions.』 The current explanation briefly does not discuss whether the seed is necessarily proven. Seventh, clarifying the gate of difference and non-difference. The supplement says: 『Among them, the five dharmas, taking the former in relation to the latter, are used as a line-gate to distinguish difference and non-difference.』 In 『form』, first 『form』 is compared to the latter four (name, discrimination, suchness, right knowledge). Secondly, 『name』 is compared to the latter three (discrimination, suchness, right knowledge). Thirdly, 『discrimination』 is compared to the latter two (suchness, right knowledge). 『Suchness』 is compared to 『right knowledge』, and 『right knowledge』 has nothing to be compared to. 『Form』 is different from 『name』, what fault is there? Should 『name』 be said to 『exist』? 『Name』 in 『form』 is only provisionally established on sound. If 『form』 is different from 『name』, then 『name』 should truly exist. If not different, what fault is there? If 『form』 is taken, should 『name』 also be taken? Just as the eye sees form, it should also see name, and the remaining dharmas are analogous to 『name』. 『Form』 is different from 『discrimination』, what fault is there? Should 『discrimination』 not be of the nature of 『form』? Reasoning 『discrimination』 and the object of other-mind-knowledge are also included in 『form』. If 『form』 is different from 『discrimination』, then 『discrimination』 should not be the object-form. If not different, what fault is there? Apart from 『discrimination』, should all forms be of the nature of 『discrimination』? According to the aspect of having substance, the five dharmas are all 『form』. If 『form』 and 『discrimination』 are definitely not different, then 『Right Knowledge』 and 『Suchness』 should all be of that 『discrimination』 nature. 『Form』 and 『Suchness』, whether different or not different, cannot be said. Among them, first 『form』 is compared to 『Suchness』, and then 『name』 is analogized with...

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分別對真如亦爾。前中有三。法喻引說。法中異有三過。一相之勝義應非真如。二應舍相別求真如。三覺如時應不覺相。不異亦有三過。一相亦同如無差別過。二凡夫得相應證真如。三真如同相不清凈過。喻中有四。一以諸行上有無常苦等不可說異不異為喻。二以身心有粗重輕安異不異喻。三據隨轉理門。三性法有諸法種子與法不定一異。亦可以現行三性之法望所熏種。種生現行種望賴耶若異不異皆不可說。四以虛空望色若異不異皆不可說。異有何過色與空異。是別色處無空。空不遍過。又色處無空。除色方始有空。空應無常。不異有何過。離色之外應無有定。雖知大乘不立有虛空體。然假小乘所立實有虛空以之為喻。此中道理乃至當知亦爾者合喻。下引經說。聲聞乘中乃至取非即蘊。亦不離蘊欲貪為取。若言欲貪與蘊不異。是即但有染蘊。應無善無記蘊。故言誹謗蘊中善無記法不清凈過。異有何過於諸取中增益常性不清凈過者。若取與蘊異蘊是無常。取若非蘊即體應常。即于蘊外增益常體。是不凈過也。豈有常法不清凈耶。相與正智異不異如與分別俱不可說者。此文即說正智等四法併名為相。是故得說相與正智不可得說亦異不異等。名與差別當言有異者相見二分別故。名與正智亦異。一漏無漏異。二相見分異。以其

【現代漢語翻譯】 現代漢語譯本 真如（Tathata，事物的真實如是的狀態）也是如此。前面有三種方式來討論這個問題：通過法理、比喻和引用經文來說明。在法理方面，如果認為『異』（不同）存在，會有三種過失：一、如果相（Lakshana，事物的表相）的殊勝意義與真如不同，那麼真如就不是真實的；二、應該捨棄相，另外去尋求真如；三、在覺悟真如的時候，就不應該覺察到相的存在。如果認為『不異』（沒有不同）存在，也有三種過失：一、相也等同於真如，沒有差別；二、凡夫得到相，就等同於證悟了真如；三、真如同相一樣，是不清凈的。 比喻方面有四種：一、以諸行（所有事物）上有無常、苦等，不可說為『異』或『不異』作為比喻；二、以身心有粗重、輕安，不可說為『異』或『不異』作為比喻；三、根據隨轉理門（事物相互依存的規律），三性法（三種性質的事物）的諸法種子（一切法的潛在力量）與法（事物）之間，不定為『一』或『異』。也可以用現行的三性之法來看待所熏習的種子。種子生出現行，種子相對於阿賴耶識（Alaya-vijnana，藏識），說『異』或『不異』都是不可說的；四、以虛空看待色（Rupa，物質），說『異』或『不異』都是不可說的。如果認為是『異』，會有什麼過失呢？色與空不同，是不同的色處（Rupa-dhatu，色界），沒有空。空不能普遍存在。而且色處沒有空，除去色才開始有空，那麼空就應該是無常的。如果認為『不異』，會有什麼過失呢？離開色之外，應該沒有空的存在。雖然知道大乘佛教不認為有實在的虛空體，但姑且借用小乘佛教所認為的實有虛空來作為比喻。其中的道理，乃至應當知道也是如此，這是合喻。 下面引用經文來說明。在聲聞乘（Sravakayana，聲聞乘）中，乃至取（Upadana，執取）不是即蘊（Skandha，五蘊），也不是離開蘊而對欲貪（Kama-tanha，對慾望的渴求）進行執取。如果說欲貪與蘊『不異』，那就是隻有染污的蘊，應該沒有善和無記的蘊。所以說這是誹謗蘊中善和無記的法，是不清凈的過失。如果認為是『異』，會有什麼過失呢？在諸取中，增益常性（認為事物是永恒不變的），是不清凈的過失。如果取與蘊是『異』，那麼蘊是無常的，取如果不是蘊，那麼它的本體應該是常的，這就是在蘊之外增益了一個常的本體，是不凈的過失。難道有常法是不清凈的嗎？相與正智（Samyak-jnana，正確的智慧）之間，『異』或『不異』，如同與分別（Vikalpa，分別）同時存在一樣，是不可說的。這段經文是說正智等四法，都叫做相。所以才說相與正智不可說為『異』或『不異』等。名（Nama，名稱）與差別（Vishesha，差別）應當說是『異』，因為有相見二分別的緣故。名與正智也是『異』，一是漏（Asrava，煩惱）與無漏（Anasrava，無煩惱）的差別，二是相見分的差別。因為它們...

【English Translation】 English version Tathata (the suchness or true nature of things) is also like this. There are three ways to discuss this: through principle, metaphor, and quoting scriptures. Regarding principle, if one believes that 'difference' (異, different) exists, there are three faults: 1. If the superior meaning of Lakṣaṇa (相, characteristics) is different from Tathata, then Tathata is not real; 2. One should abandon Lakṣaṇa and seek Tathata separately; 3. When realizing Tathata, one should not perceive the existence of Lakṣaṇa. If one believes that 'non-difference' (不異, not different) exists, there are also three faults: 1. Lakṣaṇa is also the same as Tathata, without any difference; 2. Ordinary people who attain Lakṣaṇa are equivalent to realizing Tathata; 3. Tathata is the same as Lakṣaṇa, which is impure. There are four metaphors: 1. Using the impermanence, suffering, etc., on all phenomena (諸行) as an analogy, it is impossible to say whether they are 'different' or 'not different'; 2. Using the heaviness and lightness of body and mind as an analogy, it is impossible to say whether they are 'different' or 'not different'; 3. According to the principle of dependent origination (隨轉理門), the seeds of all dharmas (諸法種子) of the three natures (三性法) and the dharmas (法, phenomena) are not necessarily 'one' or 'different'. One can also view the existing three natures of dharmas in relation to the seeds that have been influenced. When seeds give rise to existing phenomena, it is impossible to say whether the seeds are 'different' or 'not different' in relation to Alaya-vijnana (阿賴耶識, store consciousness); 4. Using space in relation to Rupa (色, form), it is impossible to say whether they are 'different' or 'not different'. If one believes they are 'different', what faults would there be? Form is different from space, it is a different Rupa-dhatu (色處, form realm), without space. Space cannot be universally present. Moreover, the form realm has no space; only when form is removed does space begin to exist, so space should be impermanent. If one believes they are 'not different', what faults would there be? There should be no existence of space outside of form. Although it is known that Mahayana Buddhism does not recognize the existence of a real entity of space, we temporarily borrow the real existence of space recognized by Hinayana Buddhism as a metaphor. The reasoning within this, and even what should be known, is also like this, which is a combined metaphor. The following quotes scriptures to illustrate. In Sravakayana (聲聞乘, Hearer Vehicle), even Upadana (取, grasping) is neither identical to Skandha (蘊, the five aggregates) nor separate from the aggregates in grasping Kama-tanha (欲貪, craving for desires). If one says that craving for desires is 'not different' from the aggregates, then there are only defiled aggregates, and there should be no wholesome or neutral aggregates. Therefore, it is said that this is slandering the wholesome and neutral dharmas within the aggregates, which is an impure fault. If one believes they are 'different', what faults would there be? Among all grasping, increasing the belief in permanence (常性, the belief that things are eternal and unchanging) is an impure fault. If grasping and the aggregates are 'different', then the aggregates are impermanent. If grasping is not the aggregates, then its essence should be permanent. This is increasing a permanent essence outside of the aggregates, which is an impure fault. Is it possible for a permanent dharma to be impure? Between Lakṣaṇa (相, characteristics) and Samyak-jnana (正智, right knowledge), 'different' or 'not different' is like the simultaneous existence of Vikalpa (分別, discrimination), which is unspeakable. This passage says that the four dharmas, including right knowledge, are all called Lakṣaṇa. That is why it is said that it is impossible to say whether Lakṣaṇa and right knowledge are 'different' or 'not different', etc. Nama (名, name) and Vishesha (差別, difference) should be said to be 'different' because there are two discriminations of appearance and perception. Name and right knowledge are also 'different', one is the difference between Asrava (漏, outflows) and Anasrava (無漏, no outflows), and the other is the difference between the appearance and perception divisions. Because they...

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后智得緣彼。名相見有異。分別與正智當言有異。世出世異也。備云。辨相有二。一列相通相。若約外相但取根本影像二相。及餘四事中影像相。若論通相能分別心亦名為相。以後得智慧顯諸相故亦名相。即將此文為證。若不爾者以相對相故不應成問答。是故辨過云。分別應非為相為性準此所論真如亦名相無失。今詳論文雖有此解義亦未盡。故撮往往文聊制數門以述論文。辨夫五事各有異門。異門者何。相有十門。名六門。分別有六門。正智有四門。真如有三門。是名異門。此中何等相事十門。一簡無取有門。但以依他中除名等四。安立相事如分別有門中已解。二有無想論門。非唯依他起。亦取遍計性名為相事。如辨菩薩善巧說。三能緣屬境門。諸心心法若分別若正智慧顯諸相故亦名相。正智雖有不及顯相。而就世間智故略而不說。即是異不異門義也。四簡凈辨染門。理實名等四事並有相義。以體相故但后二事非雜染事。雜染事者即名相分別。故初三事併名為相。如辨四依中說。五約體辨相門。相等五事並有體相。故併名相事。約總體相隨其別義安立名等。故不應難言事成一種。如下相門及后複次。以相對名四句中說。六以性歸相門。真如雖無相而是相性故。隨相名相如下相四句中說。七本影別論門。名等四事約本安

立當心而現併名相事。以相分故此義共許不以引證。八攝影屬本門。名等影像還屬名等。如真四句中說后得智亦觀真如故。若依此門唯本性相及其影像名為相事。九對真辨相門。於五事中前四名相是言依故。如前分別中說。十對別辨相中。想即是相餘四所不攝。落在於相故。是名相十門。何等名為名事六門。一簡無取有二門。有無想論門。此二門如辨有中說。三本影別論門。唯以本法名句文身。名為名事。以名影像名相事故。又解。名事唯有本法。更無影像以假無影故。四攝影歸本門。若本若影併名名事。真事影像亦名真如。亦有何妨。名事影像亦名名事故。分別等亦爾。不以別述。五攝假從實門。即以音聲為名事體。義之可解。六總論二名門。即以表義顯境二種名為名。三界系中解。是名名事六門。何等名為分別六門。一簡無取有門。二有無總論門。三本影別論門。四攝影歸本門。此之四門準名可解。五流轉還滅門。唯取善法欲已還所有心法名分別事。善法欲已去所有善心。從證等流法所生故名正智事。如系不繫中說。可引對法六漏無漏門一切有漏心心所法皆名分別。如前分別門中說三界行中所有心心法。然對法論主就勝辨心。故聞思慧聚不名外門。是名分別六門。何等名正智四門。一本影別論門。唯以本質名為正

【現代漢語翻譯】 現代漢語譯本 『立當心而現併名相事』：確立當下的心念，同時顯現名稱（nāma，事物的名稱）和相（lakṣaṇa，事物的特徵）的事物。因為有相的區分，所以這個意義是普遍認可的，不需要額外的引證。八攝（aṣṭa-saṃgraha）屬於根本的法門。名稱等的影像仍然屬於名稱等。如同『真四句』（tathatā-catuṣkoṭi）中所說，后得智（prāpti-jñāna）也觀察真如（tathatā），所以沒有妨礙。如果依照這個法門，只有本性相（prakṛti-lakṣaṇa）及其影像才被稱為相事。九對真辨相門：在五事（pañca vastu）中，前四種被稱為相，因為它們依賴於言語。如同之前的分別中所說。十對別辨相中：想（saṃjñā）就是相，其餘四種所不包含的，落在相的範疇內。這就是所謂的相十門。 何等名為名事六門：什麼叫做名事六門？ 一簡無取有二門：簡別無和取有二門。二有無想論門：關於存在和不存在的思考之門。這兩個門如同在辨別『有』（bhava）中說的那樣。三本影別論門：只以根本的法（dharma）、名（nāma）、句（pada）、文身（vyañjana-kāya）稱為名事。因為名稱的影像是相事。另一種解釋是，名事只有根本的法，沒有影像，因為虛假的沒有影子。四攝影歸本門：無論是根本還是影像，都稱為名事。真事的影像也稱為真如，這又有什麼妨礙呢？名事的影像也稱為相事。分別等也是如此，不再另外敘述。五攝假從實門：即以音聲作為名事的本體，意義可以被理解。六總論二名門：即以表義（artha-prakāśaka）和顯境（viṣaya-prakāśaka）兩種名稱為名。在三界系（tridhātuka-bandhana）中解釋。這就是所謂的名事六門。 何等名為分別六門：什麼叫做分別六門？ 一簡無取有門：簡別無和取有之門。二有無總論門：關於存在和不存在的總體討論之門。三本影別論門：關於根本和影像的分別討論之門。四攝影歸本門：關於攝取影像迴歸根本之門。這四個門可以參照名稱來理解。五流轉還滅門：只取想要行善法之後，仍然存在的所有心法（citta-dharma）稱為分別事。想要行善法之後已經消失的所有善心（kuśala-citta），從證悟等流法（sākṣātkāra-niṣyanda-dharma）所生，所以稱為正智事。如同在繫縛與不繫縛（bandhana-abandhana）中說的那樣。可以引用對法（abhidharma）中的六漏（ṣaḍāsrava）和無漏（anāsrava）門：一切有漏的心和心所法（citta-caitta-dharma）都稱為分別。如同之前的分別門中所說，三界（tridhātu）執行中所有的心和心所法。然而，對法論師（abhidharmācārya）就殊勝之處辨別心，所以聞思慧聚（śruta-cintā-bhāvanā-prajñā-skandha）不稱為外門。這就是所謂的分別六門。 何等名正智四門：什麼叫做正智四門？ 一本影別論門：只以本質（svabhāva）稱為正智（samyag-jñāna）。

【English Translation】 English version 'Establishing the Mind and Manifesting Names and Characteristics': Establishing the present moment of mind, while simultaneously manifesting things with names (nāma, names of things) and characteristics (lakṣaṇa, features of things). Because of the distinction of characteristics, this meaning is universally accepted and does not require additional citations. The eightfold collection (aṣṭa-saṃgraha) belongs to the fundamental Dharma gate. The images of names, etc., still belong to names, etc. As stated in the 'Fourfold Truth' (tathatā-catuṣkoṭi), subsequent wisdom (prāpti-jñāna) also observes Suchness (tathatā), so there is no hindrance. If according to this Dharma gate, only the essential nature and characteristics (prakṛti-lakṣaṇa) and their images are called characteristic-events. Ninth, the gate of distinguishing characteristics in relation to truth: Among the five things (pañca vastu), the first four are called characteristics because they rely on language. As mentioned in the previous distinction. Tenth, in distinguishing characteristics in relation to differences: Conception (saṃjñā) is precisely a characteristic, and what is not included in the other four falls within the category of characteristics. This is what is called the ten gates of characteristics. What are the six gates of name-events? First, the two gates of distinguishing between non-apprehension and apprehension of existence. Second, the gate of discussing existence and non-existence of thought. These two gates are as described in the distinction of 'existence' (bhava). Third, the gate of distinguishing between the original and the image: Only the fundamental Dharma (dharma), name (nāma), phrase (pada), and body of letters (vyañjana-kāya) are called name-events. Because the image of a name is a characteristic-event. Another explanation is that name-events only have the fundamental Dharma and no image, because the false has no shadow. Fourth, the gate of collecting images and returning to the original: Whether it is the original or the image, both are called name-events. The image of a true event is also called Suchness, so what harm is there? The image of a name-event is also called a characteristic-event. Distinctions, etc., are the same, and will not be described separately. Fifth, the gate of collecting the false and following the real: That is, using sound as the substance of the name-event, the meaning can be understood. Sixth, the gate of generally discussing two names: That is, using the two types of names, meaning-revealing (artha-prakāśaka) and object-manifesting (viṣaya-prakāśaka), as names. Explained in the context of the three realms (tridhātuka-bandhana). These are the six gates of name-events. What are the six gates of discrimination? First, the gate of distinguishing between non-apprehension and apprehension of existence. Second, the gate of generally discussing existence and non-existence. Third, the gate of distinguishing between the original and the image. Fourth, the gate of collecting images and returning to the original. These four gates can be understood by referring to names. Fifth, the gate of the cycle of existence and cessation: Only taking all mental dharmas (citta-dharma) that remain after wanting to practice good Dharma as discrimination-events. All good minds (kuśala-citta) that have disappeared after wanting to practice good Dharma, born from the Dharma of the flow of realization (sākṣātkāra-niṣyanda-dharma), are therefore called events of correct wisdom. As stated in the context of bondage and non-bondage (bandhana-abandhana). The six outflows (ṣaḍāsrava) and non-outflows (anāsrava) in Abhidharma (abhidharma) can be cited: All defiled minds and mental factors (citta-caitta-dharma) are called discrimination. As mentioned in the previous gate of discrimination, all minds and mental factors in the operation of the three realms (tridhātu). However, the Abhidharma master (abhidharmācārya) distinguishes the mind based on its superiority, so the aggregates of hearing, thinking, and cultivating wisdom (śruta-cintā-bhāvanā-prajñā-skandha) are not called external gates. These are the six gates of discrimination. What are the four gates of correct wisdom? First, the gate of distinguishing between the original and the image: Only the essence (svabhāva) is called correct wisdom (samyag-jñāna).

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智。如念住門中說。二攝影歸本門。準真可解。三簡漏辨正智門。唯以無漏心心所法名正智。如前分別中說。四對轉取還門。非唯無漏智。亦取解脫分等有漏心法。亦正智系不繫門中說。是謂正智四門。何等名真如事三門。一本影別論門。二攝影屬本門。此之二門準上可解。三廢疏取親門。雖真影像想名真事。而影有二。一非安立相。二安立諦相。初與本真極相似故屬於真事。后與本真不相似故名為相事。引真四句為證。是名真事三門。詳夫五事名之與體有目來矣。聊作異門未曾得有。可謂先前映后乘妙于千古。粗論綱要略述如之。細不可具不須多論。第八明五事相狀。補闕云。問相有何相答分別所行相者。與本能分別顯所分別。相名有何相答言說所依相者。因名起說故。分別有何相答相為所行相者。舉境辨心相。真如有何相答正智所行相者。時智顯境相。正智有何相答真如為所行相者。舉境顯智相。章云。言說是實名是聲上假。假依實聲故。名以言說為所依是名相。余文可解。第九明行等門。于中初明行相。二明五法眾多差別。前中補闕云。問相有何行相乃至由分別行相種種無量故者。能分別心無量故。所緣相亦無量。謂色心心所有心不相應無為者。一解。此五攝法周盡。第二解云。此五智是隨心相分不攝本質。言

【現代漢語翻譯】 現代漢語譯本： 智。如念住門（Sati-patthana-mukha，四念住的方面）中說。二、攝影歸本門，參照前面的內容可以理解。三、簡漏辨正智門，只有以無漏心心所法（anasrava-citta-caitasika-dharma，無漏的心和心所法）才稱為正智。如前面分別中說。四、對轉取還門，不僅是無漏智，也包括解脫分等有漏心法（sravas-citta-dharma，有漏的心法）。也如正智系不繫門中說。以上就是正智四門。 何等名為真如事三門？一、本影別論門。二、攝影屬本門。這兩門參照上面的內容可以理解。三、廢疏取親門。雖然真影像想（satya-pratibimba-samjna，真實的影像概念）名為真事，但影像有兩種：一、非安立相（apratisthita-laksana，非安立的相），二、安立諦相（pratisthita-satya-laksana，安立的真諦之相）。最初的影像與本真極其相似，所以屬於真事。後面的影像與本真不相似，所以名為相事。引用真如四句作為證明。這就是真如事三門。詳細來說，五事（panca-vastu，五事）的名與體由來已久。姑且作一些不同的闡述，以前從未有過。可以說是先前映照後世，精妙無比。粗略地論述綱要，簡要地敘述如上。細緻的內容無法全部列舉，也不需要過多論述。 第八，闡明五事的相狀。《補闕》中說：『問：相（lakshana，相）有什麼相？』答：『分別所行相（vikalpa-gocara-lakshana，分別所行之相），與本能分別（svabhava-vikalpa，自性分別）顯示所分別（gocara，所緣境）。』相（samjna，名）有什麼相？答：『言說所依相（vac-asraya-lakshana，言語所依之相），因為名能引發言說。』分別（vikalpa，分別）有什麼相？答：『相為所行相（lakshana-gocara-lakshana，相作為所行之相），通過舉境來辨別心相。』真如（tathata，真如）有什麼相？答：『正智所行相（samyak-jnana-gocara-lakshana，正智所行之相），正智顯現境相。』正智（samyak-jnana，正智）有什麼相？答：『真如為所行相（tathata-gocara-lakshana，真如作為所行之相），通過舉境來顯現智相。』章中說：『言說是實名，是聲上的假立。因為假立依于實聲，所以說名以言說為所依。』這就是相的含義。其餘的文字可以自己理解。 第九，闡明行等門。其中首先闡明行相（akara，行相），其次闡明五法的眾多差別。前面《補闕》中說：『問：相有什麼行相？乃至由分別行相種種無量故。』因為能分別心（vikalpa-citta，分別心）是無量的，所以所緣相（alambana-lakshana，所緣之相）也是無量的。所謂色（rupa，色）、心（citta，心）、心所有（caitasika，心所）、心不相應（citta-viprayukta，心不相應行）、無為（asamskrta，無為法），這是一種解釋，這五種法涵蓋了一切。第二種解釋說：這五智（panca-jnana，五智）是隨心相分（citta-bhaga，隨心之分），不包括本質。

【English Translation】 English version: Wisdom. As it is said in the Sati-patthana-mukha (aspects of the Four Foundations of Mindfulness). Secondly, 'photography' returns to the original aspect, which can be understood by referring to the previous content. Thirdly, the gate of distinguishing correct wisdom by simplifying omissions, only the undefiled mind and mental functions (anasrava-citta-caitasika-dharma) are called correct wisdom. As mentioned in the previous differentiation. Fourthly, the gate of reciprocal transformation and return, not only undefiled wisdom, but also defiled mental dharmas (sravas-citta-dharma) such as the division of liberation. It is also mentioned in the gate of correct wisdom being bound or unbound. The above are the four gates of correct wisdom. What are the three gates of Suchness? Firstly, the gate of distinguishing between the original and the image. Secondly, 'photography' belongs to the original aspect. These two gates can be understood by referring to the above content. Thirdly, the gate of abandoning the distant and taking the close. Although the idea of a true image (satya-pratibimba-samjna) is called a true thing, there are two types of images: firstly, the unestablished characteristic (apratisthita-laksana), and secondly, the established characteristic of truth (pratisthita-satya-laksana). The initial image is extremely similar to the original truth, so it belongs to the true thing. The latter image is not similar to the original truth, so it is called the characteristic thing. Quoting the four sentences of Suchness as proof. These are the three gates of true things. In detail, the name and substance of the five things (panca-vastu) have been around for a long time. Let's make some different elaborations, which have never been done before. It can be said that the previous reflects the later, which is extremely wonderful. Briefly discuss the outline, and briefly describe it as above. The detailed content cannot be fully listed, and there is no need to discuss it too much. Eighth, clarify the characteristics of the five things. In the 'Supplement', it says: 'Question: What is the characteristic (lakshana) of a characteristic?' Answer: 'The characteristic of what is practiced by discrimination (vikalpa-gocara-lakshana), and the original nature of discrimination (svabhava-vikalpa) reveals what is discriminated (gocara).' What is the characteristic of a name (samjna)? Answer: 'The characteristic of what language relies on (vac-asraya-lakshana), because the name can cause speech.' What is the characteristic of discrimination (vikalpa)? Answer: 'The characteristic is the characteristic of what is practiced (lakshana-gocara-lakshana), and the characteristics of the mind are distinguished by citing the realm.' What is the characteristic of Suchness (tathata)? Answer: 'The characteristic of what is practiced by correct wisdom (samyak-jnana-gocara-lakshana), and correct wisdom reveals the characteristics of the realm.' What is the characteristic of correct wisdom (samyak-jnana)? Answer: 'Suchness is the characteristic of what is practiced (tathata-gocara-lakshana), and the characteristics of wisdom are revealed by citing the realm.' The chapter says: 'Language is a real name, which is a false establishment on sound. Because the false establishment relies on the real sound, it is said that the name relies on language.' This is the meaning of the characteristic. The rest of the text can be understood by yourself. Ninth, clarify the gates of practice and so on. Among them, first clarify the characteristics of practice (akara), and then clarify the many differences of the five dharmas. In the previous 'Supplement', it says: 'Question: What are the characteristics of the characteristics? And so on, because the characteristics of discrimination are various and immeasurable.' Because the discriminating mind (vikalpa-citta) is immeasurable, the characteristics of the object (alambana-lakshana) are also immeasurable. The so-called form (rupa), mind (citta), mental functions (caitasika), non-corresponding to the mind (citta-viprayukta), and non-action (asamskrta), this is one explanation, and these five dharmas cover everything. The second explanation says: These five wisdoms (panca-jnana) are the part of the mind (citta-bhaga), not including the essence.

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行跡者即是苦遲等四行跡。注跡相者如對法說。無貪無瞋念之與定。彼為三學所依法跡。無貪無瞋為戒所依。念與定為依。定與慧為依。至何有相相謂解了事名分別所有相者。識於事名尋名分別。於事分別解了。名有相相。云何無相相謂不解了事名分別所有相者。不了事名。雖後分別於境不明名無相相。狹小相謂欲界事分別所有相廣大相謂色界事等者。據欲色界正報內義故有狹小廣大差別。若據外器大少相攝。云何本性相謂先分別所生者。本識相分根塵由先遍計所執業煩惱熏習種生。及相所生者。長養根塵由四大相所生。及前後並是名相所生。共所成者眾人同許名共相所成。云何影像相乃至非住本性相者。六識隨心影像相也。名有何行相答由相勢力亦有種種無量行相者。從所詮亦有無量。假說名者說瓶盆等名。實事名者說色等名。種類相應名者剎帝利等名各別名者就剎帝利中自張王名。隨德名者謂經師等。假立名者如短人名長等。所知名者蘇迷盧山大海等名。非共所知名者隨分別名當處自解。顯了名者一名目一義。不顯了名者一名目多義。總名者蘊界處等。別名者名色受等眼耳等。分別行相有七。如本地第二卷說。若依對法第二云。於六識中有幾差別。答唯一意識由三分別故有分別。次列三分別。後言復有七種分別。

列名解釋廣如彼論。章云。相是其總行相是別。故相狀外別論行相。如四諦相是總。十六諦相是別。故十六諦理名行相。良由依總法中行相種種別不同。故別相是。行相為緣行所緣相故名行相。色相有十一。心相有八。心所有相五十一。心不相應行有二十四。無為相有六十一色。本性影像相。俱是相所攝。八心王五十一心數本性相是分別正智攝。影像相相所攝。二十四不相應行中除名味句餘二十一不相應行本性影像相相攝。名味句三本性相名所攝。影像相相攝。六無為中除真如餘五無為本性影像相相所攝。真如無為本性相真如攝。影像相相所攝。言復有餘五相者。有二釋。初解云。五法中初相是通五法故。皆是相故。相有五種。就初相中分出餘四相。如初力中初無畏中攝十力四無畏。然初就力中分出九力。初無畏中分出三無畏也。第二釋云。五事本性相各是自事攝。今明五事影像相皆初相所攝。故相家影像相名相乃至正智影像名正智相也。復有餘二相一本性相二影像相等者言先分別所生者。先見分熏習。及相所生者先相分熏習。由二熏不相離。故說共生相分名共成相。理實而言。相分種子自生相分見分種子自生見分。此相從本識心起常相續名本性依本性相。六七識遍計不起。及六七勝外所現隨心故起滅不常不相續。非

【現代漢語翻譯】 現代漢語譯本 列名的解釋廣泛如同那些論著所說。章疏中說：『相』是總的，『行相』是別的。因此在『相狀』之外，特別討論『行相』。例如，四諦（苦、集、滅、道）的『相』是總的，十六諦的『相』是別的。所以，十六諦的道理被稱為『行相』。這是因為在總的法中，『行相』有種種不同的區別。因此，個別的『相』是『行相』的所緣，『行相』是『行』的所緣，所以稱為『行相』。色法的『相』有十一種，心法的『相』有八種，心所有法的『相』有五十一種，心不相應行的『相』有二十四種，無為法的『相』有六種。本性影像相和俱生相都屬於『相』所攝。八種心王和五十一種心數法的本性相屬於分別正智所攝，影像相屬於『相』所攝。二十四種不相應行中，除了名、味、句之外，其餘二十一種不相應行的本性影像相都屬於『相』所攝。名、味、句這三種的本性相屬於『名』所攝，影像相屬於『相』所攝。六種無為法中，除了真如（Tathata）之外，其餘五種無為法的本性影像相都屬於『相』所攝。真如無為法的本性相屬於真如所攝，影像相屬於『相』所攝。 說到還有其餘五種『相』，有兩種解釋。第一種解釋說，五法（相、名、分別、正智、真如）中的第一個『相』是通於五法的，因為它們都是『相』。因此，『相』有五種。從最初的『相』中分出其餘四種『相』，就像最初的『力』中，最初的『無畏』中攝取了十力（Dasabala）和四無畏（catu-vaisaradyani）。然而，最初是從『力』中分出九力，最初是從『無畏』中分出三無畏。第二種解釋說，五事的本性相各自屬於自身所攝。現在說明五事的影像相都屬於最初的『相』所攝。因此，相家的影像相被稱為『相』，乃至正智的影像相被稱為『正智相』。 還有其餘兩種『相』，一種是本性相，一種是影像相。『先分別所生』，是指先有見分的熏習；『及相所生者』，是指先有相分的熏習。由於這兩種熏習不相分離，所以說共同產生相分，名為『共成相』。但實際上，相分的種子自生相分，見分的種子自生見分。這個『相』從本識（alaya-vijnana）心生起，常時相續，名為『本性』。依靠本性相，第六識和第七識的遍計不起，以及第六識和第七識勝義外境所顯現的，隨心而起滅，不是常時相續的，不是本性。

【English Translation】 English version The explanation of the column names is as extensive as those treatises. The chapter says: 'Lakshana' (characteristic, aspect) is general, and 'Akaralakshana' (mode of characteristic) is specific. Therefore, apart from 'Lakshanasvarupa' (nature of characteristic), 'Akaralakshana' is discussed separately. For example, the 'lakshana' of the Four Noble Truths (catvari-arya-satyani) is general, and the 'lakshana' of the Sixteen Aspects of the Four Noble Truths is specific. Therefore, the principle of the Sixteen Aspects of the Four Noble Truths is called 'Akaralakshana'. This is because in the general dharma, 'Akaralakshana' has various different distinctions. Therefore, the individual 'lakshana' is the object of 'Akaralakshana', and 'Akaralakshana' is the object of 'akara' (mode), hence it is called 'Akaralakshana'. The 'lakshana' of rupa (form) has eleven kinds, the 'lakshana' of citta (mind) has eight kinds, the 'lakshana' of caitta (mental factors) has fifty-one kinds, the 'lakshana' of cittaviprayukta-samskara (non-associated formations) has twenty-four kinds, and the 'lakshana' of asamskrita-dharma (unconditioned dharmas) has six kinds. Both the essential nature image aspect and the co-arisen aspect are included in 'lakshana'. The essential nature aspect of the eight kinds of mind-kings and the fifty-one kinds of mental factors are included in discriminative correct knowledge (pratisamvid), and the image aspect is included in 'lakshana'. Among the twenty-four kinds of non-associated formations, except for name (nama), phrase (pada), and sentence (vyanjana), the essential nature image aspects of the remaining twenty-one kinds of non-associated formations are included in 'lakshana'. The essential nature aspect of the three, name, phrase, and sentence, is included in 'nama', and the image aspect is included in 'lakshana'. Among the six kinds of unconditioned dharmas, except for Suchness (Tathata), the essential nature image aspects of the remaining five kinds of unconditioned dharmas are included in 'lakshana'. The essential nature aspect of Suchness is included in Suchness, and the image aspect is included in 'lakshana'. Speaking of there being five other 'lakshanas', there are two explanations. The first explanation says that the first 'lakshana' among the five dharmas (lakshana, nama, kalpana, jnana, tathata) is common to the five dharmas, because they are all 'lakshana'. Therefore, there are five kinds of 'lakshana'. The remaining four kinds of 'lakshana' are divided from the initial 'lakshana', just as the ten powers (Dasabala) and the four fearlessnesses (catu-vaisaradyani) are included in the initial 'power' and the initial 'fearlessness'. However, initially, nine powers are divided from 'power', and initially, three fearlessnesses are divided from 'fearlessness'. The second explanation says that the essential nature aspects of the five things each belong to their own thing. Now it is explained that the image aspects of the five things all belong to the initial 'lakshana'. Therefore, the image aspect of the 'lakshana' family is called 'lakshana', and even the image aspect of correct knowledge is called 'correct knowledge lakshana'. There are two other 'lakshanas', one is the essential nature aspect, and the other is the image aspect. 'What is produced by prior discrimination' refers to the prior perfuming of the seeing-division (darsana-bhaga); 'and what is produced by the aspect' refers to the prior perfuming of the aspect-division (nimitta-bhaga). Because these two kinds of perfuming are inseparable, it is said that they jointly produce the aspect-division, which is called 'jointly accomplished aspect'. But in reality, the seed of the aspect-division produces the aspect-division itself, and the seed of the seeing-division produces the seeing-division itself. This 'lakshana' arises from the alaya-vijnana (store consciousness) mind, and is constantly continuous, and is called 'essential nature'. Relying on the essential nature aspect, the conceptualization of the sixth and seventh consciousnesses does not arise, and what is manifested by the sixth and seventh consciousnesses' superior external objects arises and ceases according to the mind, is not constantly continuous, and is not essential nature.

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是本性相影像似本性名影像相也。既言及相所生。故知相分根塵等影像相亦熏成種子。此明證。備師云何影像相謂遍計所起等者。即依此文西國二解。初釋云。既說遍計所起。故知一切起影像者皆是法執。若作此解法執通七識及三性。未論二乘無漏及以本識之也。第二釋云。論主文詞兩例不同。若言遍計者即是分別異名。故下文云。若分別若思惟若遍計乃至如是等分別差別。若言遍計所執者即是法執。以相遍計處執法有體故。今此文意通辨變影非論法執。故云遍計不云所執。若依此解即當佛地論如實之義。玄師述三藏云。從賴耶識中名言種子生本質相。名為先分別所生。于眼識等上顯現影像相。從本性現故言及相所生。此二種相與尋求意識上顯現影像相。作本故云本性相。此名本性相者眾人共許故云共所成相。影像相者謂遍計所起勝解所現非住本性相者。此約尋求意識上顯現影像相為論。下明五法眾名差別。若相者本質也。若本若影現前時各顯現也。若想者以名從想起故也。若無顛倒若不顛倒等者。無邪分別所取相故名無倒。唯正智所證故名不倒。或可以真如故名無倒。以實性故名不倒。以諦性故名無戲論也。第十明明色等門。于中初開有五十一門。如泰師章。或有分別為四十五門。如備師抄。今以義頻相從。分有二

【現代漢語翻譯】 現代漢語譯本： 『是本性相影像似本性名影像相也。』這句話說明了影像相類似於本性相，也類似於名言影像相。既然提到了『相所生』，因此可知相分（指所取的對象）的根、塵等影像相也會熏成種子。這是明確的證據。 備師（可能是指某位法師）說：『什麼是影像相，即遍計所起等？』這是依據此文，西國（指印度）的兩種解釋。第一種解釋說：既然說了『遍計所起』，因此可知一切由遍計所起的影像都是法執。如果這樣解釋，法執就貫通七識以及三性（善、惡、無記），但沒有討論二乘（聲聞、緣覺）的無漏以及本識的情況。第二種解釋說：論主的文詞有兩種不同的例子。如果說『遍計』，那就是『分別』的另一種說法。因此下文說：『若分別、若思惟、若遍計乃至如是等分別差別。』如果說『遍計所執』，那就是法執，因為在相遍計之處，執著法有實體。現在這段文字的意思是普遍辨別變現的影像，而不是討論法執，所以說『遍計』而不說『所執』。如果依據這種解釋，就相當於《佛地論》中如實的意義。 玄奘法師的弟子述三藏說：從阿賴耶識中的名言種子生出本質相，稱為先分別所生。在眼識等上面顯現影像相，因為是從本性顯現，所以說『及相所生』。這兩種相與尋求意識上顯現的影像相，作為根本，所以稱為本性相。這個名為本性相的相，是眾人共同認可的，所以稱為共所成相。影像相是指遍計所起、勝解所現，不是安住于本性相的相。這是針對尋求意識上顯現的影像相而言的。 下面說明五法（名、相、分別、正智、如如）的眾名差別。『相』是指本質。『本』和『影』在現前時各自顯現。『想』是因為以名從想起而得名。『無顛倒』和『不顛倒』等，因為沒有邪分別所取的相，所以稱為無倒。唯有正智所證，所以稱為不倒。或者可以說，因為是真如，所以稱為無倒；因為是實性，所以稱為不倒；因為是諦性，所以稱為無戲論。 第十部分說明明色等門。其中最初開出五十一門，如泰師的章節所述。或者有人分別出四十五門，如備師的抄本所述。現在以義理相近的原則，分為兩種。

【English Translation】 English version: 『The image of the inherent nature is similar to the image of the inherent nature and the image of the name.』 This statement indicates that the image-aspect is similar to the inherent nature and also similar to the name-image-aspect. Since 『produced by aspect』 is mentioned, it is known that the root, dust, and other image-aspects of the aspect-division (referring to the object taken) will also perfume and form seeds. This is clear evidence. Master Bei (possibly referring to a certain Dharma master) said: 『What is the image-aspect, namely, that which arises from complete conceptualization, etc.?』 This is based on this text, with two interpretations from the Western Country (referring to India). The first interpretation says: Since 『arising from complete conceptualization』 is mentioned, it is known that all images arising from complete conceptualization are attachments to phenomena (Dharma-attachment). If interpreted this way, Dharma-attachment pervades the seven consciousnesses and the three natures (wholesome, unwholesome, and neutral), but it does not discuss the non-outflow (non-āsrava) of the Two Vehicles (Śrāvaka and Pratyekabuddha) and the fundamental consciousness. The second interpretation says: The wording of the treatise-master has two different examples. If 『complete conceptualization』 is mentioned, that is another way of saying 『discrimination.』 Therefore, the following text says: 『If discrimination, if thinking, if complete conceptualization, and so on, such differences in discrimination.』 If 『that which is grasped by complete conceptualization』 is mentioned, that is Dharma-attachment, because in the place where aspects are completely conceptualized, there is attachment to the existence of phenomena as entities. The meaning of this passage is to universally distinguish the manifested images, not to discuss Dharma-attachment, so it says 『complete conceptualization』 and not 『that which is grasped.』 If based on this interpretation, it is equivalent to the meaning of 『as it is』 in the Buddhabhūmi Sūtra. The disciple of Xuanzang, who narrated the Tripiṭaka, said: From the seed of names and words in the Ālaya-consciousness arises the essential aspect, which is called 『produced by prior discrimination.』 The image-aspect appears on the eye-consciousness, etc., and because it appears from the inherent nature, it is said 『and produced by aspect.』 These two aspects, together with the image-aspect that appears on the seeking consciousness, serve as the basis, so they are called the inherent nature aspect. This aspect, called the inherent nature aspect, is commonly recognized by everyone, so it is called the commonly accomplished aspect. The image-aspect refers to that which arises from complete conceptualization and appears through superior understanding, and it is not an aspect that abides in the inherent nature aspect. This is in reference to the image-aspect that appears on the seeking consciousness. The following explains the differences in the various names of the five dharmas (name, aspect, discrimination, correct knowledge, suchness). 『Aspect』 refers to the essence. 『Original』 and 『image』 each appear when they are present. 『Thought』 is named because it takes its name from the arising of thought. 『Non-inverted』 and 『not inverted,』 etc., are called non-inverted because there is no aspect taken by wrong discrimination. They are called not inverted because they are only realized by correct knowledge. Or, it can be said that because it is Suchness, it is called non-inverted; because it is reality, it is called not inverted; because it is truth, it is called without playfulness. The tenth part explains the gates of brightness and form, etc. Among them, initially fifty-one gates are opened, as described in Master Tai』s chapter. Or, some distinguish forty-five gates, as described in Master Bei』s copy. Now, based on the principle of similar meanings, they are divided into two types.

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十八門分別。總舉色門。等取余門。一五位分別。相通五種者此據有體名相。即五法皆相故。于相中通有色心乃至無為。二七善巧攝門。補闕云。三蘊所攝者名是行蘊。分別正智皆通四蘊。相攝不攝者相中通五。前四是蘊真如非蘊也。言三緣起攝者。名與分別正智三藉緣而起。故是緣起。如緣起攝處非處及與根攝亦爾者。處非處攝與緣起等。根鬚分別。相通諸法謂於二十二根中有漏不攝。名非根攝。分別正智通於四蘊亦通根非根攝。真如非根故。三是安立諦攝。謂名分別正智。相亦攝亦不攝者相中通五法。四是安立。真如不攝安立之諦故云不攝。章云。有為從因生皆名緣起。非唯十二緣起。故名分別正智三是緣起攝也。又釋。八緣起中正智是清凈緣起故。三是緣起攝。八緣起門如瑜伽對法說。因果中處非處義。因緣起故例緣起攝。同明蘊界處緣起處非處義。故類相攝。然根不同緣起義。隨其所應說一段教門相隨而類也。諦有二種等者。四諦安立因果名安立諦。真如非安立因果。名非安立諦。以此文證。真如無為非滅諦攝。擇滅無為滅受相無為不動無為是滅諦攝。此五法中名及分別苦集諦攝。正智慧道諦攝。故言三是安立諦攝。相中虛空非擇滅無為非四諦攝。余相是四諦攝。故通安立諦攝不攝。真如非因果。故非安立諦

所攝。備云。據實處非處通有為無為。今此文中從多說故。但取有為。三四緣相攝門。補闕云。相一切緣攝者。相有種子在賴耶中。即攝因緣。餘三緣易可知。名等無間緣不攝者名有種子。即是因緣。境界增上緣。但除等無間緣。以非心故。分別正智四緣真如唯所緣緣攝者。略不辨增上緣攝。章相中等無間緣者。分別正智影像相等無間緣。名非心心法等無間緣所不攝。餘三緣攝。名望四相共有法有親增上緣。分別正智一向本性相四緣攝。故與四緣。若說真如唯是正智所緣緣攝。非六根性。又無共有法故無親增上故不說。備云。心法有二種。一者影像。即是相事。二者本法。若有漏即是分別事。然此論文據通相。故有等無間緣。即以五事名通相故。何故真如非增上緣。自有二解。一解。如論上云增上緣者。能與涅槃作增上緣。與增上法能作緣故從果得名。今此真如望于諸法皆非增上。故非增上緣。一解。增上緣有二義。一有力緣。如眼于識等。二但有緣以不障故。今且約勝者為論。是故不說。四四依相攝門。補闕云。意取所依為四依。相三依所攝者。相中具有依法依了義經及以依義。若據相中有智亦有依智即具攝四依。此中意取所依謂依法等。名唯法依者何故名中不攝依了義經。解云。兼取所了之義方是了義經。名是教

【現代漢語翻譯】 現代漢語譯本： 所攝（包含）。備云（詳細地說）。據實處非處通有為無為（根據實際情況，真實與不真實，包括有為法和無為法）。今此文中從多說故（現在這篇文章中，從多數情況來說），但取有為（只取有為法）。 三四緣相攝門（三緣和四緣相互包含的方面）。補闕云（《補闕記》中說）：相一切緣攝者（『相』這一法包含一切緣），相有種子在賴耶中（『相』的種子存在於阿賴耶識中），即攝因緣（就包含了因緣）。餘三緣易可知（其餘三種緣很容易理解）。名等無間緣不攝者（『名』不包含等無間緣），名有種子（『名』有種子），即是因緣（就是因緣），境界增上緣（境界是增上緣），但除等無間緣（但排除等無間緣），以非心故（因為它不是心法）。 分別正智四緣真如唯所緣緣攝者（分別正智的四緣和真如只被所緣緣包含），略不辨增上緣攝（這裡省略了增上緣的包含關係）。章相中等無間緣者（在『章相』中，等無間緣），分別正智影像相等無間緣（分別正智的影像等同於等無間緣），名非心心法等無間緣所不攝（『名』不被非心和心法的等無間緣所包含）。餘三緣攝（其餘三種緣包含『名』），名望四相共有法有親增上緣（『名』相對於四相共有法，具有親近的增上緣）。分別正智一向本性相四緣攝（分別正智始終被本性相的四緣包含），故與四緣（所以與四緣相應）。 若說真如唯是正智所緣緣攝（如果說真如只被正智的所緣緣包含），非六根性（不是六根的性質），又無共有法故無親增上故不說（又因為沒有共有法，所以沒有親近的增上緣，因此不討論）。備云（詳細地說）：心法有二種（心法有兩種），一者影像（一種是影像），即是相事（就是『相』的事），二者本法（二是本法），若有漏即是分別事（如果有煩惱就是分別的事）。然此論文據通相（然而這篇論文根據普遍的『相』），故有等無間緣（所以有等無間緣），即以五事名通相故（就是用五事來命名普遍的『相』）。 何故真如非增上緣（為什麼真如不是增上緣）？自有二解（有兩種解釋）。一解（一種解釋）：如論上云增上緣者（如論中所說，增上緣），能與涅槃作增上緣（能與涅槃作為增上緣），與增上法能作緣故從果得名（因為能與增上法作為緣，所以從結果來命名）。今此真如望于諸法皆非增上（現在這個真如，相對於諸法都不是增上），故非增上緣（所以不是增上緣）。一解（另一種解釋）：增上緣有二義（增上緣有兩種含義），一有力緣（一是強有力的緣），如眼于識等（如眼睛對於意識等）。二但有緣以不障故（二是隻有緣，因為它不阻礙）。今且約勝者為論（現在暫且就殊勝者來討論），是故不說（所以不討論）。 四四依相攝門（四依和四相相互包含的方面）。補闕云（《補闕記》中說）：意取所依為四依（這裡的意思是取所依賴的為四依）。相三依所攝者（『相』被三依所包含），相中具有依法依了義經及以依義（『相』中具有依法、依了義經以及依義）。若據相中有智亦有依智即具攝四依（如果根據『相』中有智慧，也有依智，就完全包含了四依）。此中意取所依謂依法等（這裡的意思是取所依賴的，比如依法等）。名唯法依者（『名』只是法依），何故名中不攝依了義經（為什麼『名』中不包含依了義經）？解云（解釋說）：兼取所了之義方是了義經（兼取所理解的意義才是了義經），名是教（『名』是教）。

【English Translation】 English version: What is included. Bèi yún (explained in detail). Jù shí chù fēi chù tōng yǒu wéi wú wéi (According to the actual situation, truth and untruth include conditioned and unconditioned dharmas). Jīn cǐ wén zhōng cóng duō shuō gù (Now in this article, from the majority of cases), dàn qǔ yǒu wéi (only conditioned dharmas are taken). The aspect of mutual inclusion of the three and four conditions. Bǔ quē yún (Bǔ Quē Jì says): Xiāng yī qiè yuán shè zhě ('Form' includes all conditions), xiāng yǒu zhǒng zi zài lài yé zhōng ('Form' has seeds in the Ālaya consciousness), jí shè yīn yuán (which includes the causal condition). Yú sān yuán yì kě zhī (The other three conditions are easy to understand). Míng děng wú jiàn yuán bù shè zhě ('Name' does not include the immediately preceding condition), míng yǒu zhǒng zi (name has seeds), jí shì yīn yuán (which is the causal condition), jìng jiè zēng shàng yuán (the realm is the dominant condition), dàn chú děng wú jiàn yuán (but excludes the immediately preceding condition), yǐ fēi xīn gù (because it is not a mental dharma). The four conditions of discriminating correct wisdom and Suchness are only included in the object condition, omitting the inclusion of the dominant condition. In the aspect of chapters, the immediately preceding condition, the immediately preceding condition of the image of discriminating correct wisdom, 'name' is not included in the immediately preceding condition of non-mental and mental dharmas. The other three conditions include 'name'. 'Name' has a close dominant condition in relation to the shared dharmas of the four characteristics. Discriminating correct wisdom is always included in the four conditions of the inherent nature, so it corresponds to the four conditions. If it is said that Suchness is only included in the object condition of correct wisdom, it is not the nature of the six sense faculties, and because there are no shared dharmas, there is no close dominant condition, so it is not discussed. Bèi yún (explained in detail): There are two kinds of mental dharmas, one is the image, which is the matter of 'form', and the other is the original dharma. If there are defilements, it is the matter of discrimination. However, this thesis is based on the universal 'form', so there is an immediately preceding condition, which is to name the universal 'form' with the five matters. Why is Suchness not a dominant condition? There are two explanations. One explanation: As the treatise says, the dominant condition can be a dominant condition for Nirvāṇa, and because it can be a condition for dominant dharmas, it is named from the result. Now this Suchness is not dominant in relation to all dharmas, so it is not a dominant condition. Another explanation: The dominant condition has two meanings, one is a powerful condition, such as the eye for consciousness, and the other is only a condition because it does not obstruct. Now let's discuss the superior one for the time being, so it is not discussed. The aspect of mutual inclusion of the four reliances and the four characteristics. Bǔ quē yún (Bǔ Quē Jì says): The meaning here is to take what is relied upon as the four reliances. 'Form' is included in the three reliances, and 'form' has reliance on the Dharma, reliance on the definitive meaning sutras, and reliance on meaning. If according to 'form' there is wisdom, there is also reliance on wisdom, which completely includes the four reliances. The meaning here is to take what is relied upon, such as reliance on the Dharma. 'Name' is only reliance on the Dharma. Why does 'name' not include reliance on the definitive meaning sutras? The explanation says: Only by taking the meaning that is understood is it a definitive meaning sutra, and 'name' is the teaching.

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法但是依法。如相分別亦爾者。以分別心是前三依之體故具三依。以是世間心法故無智依。若爾云何得法依。解云。法是教法是心相分攝。相從見故以分別以為法依。真如智所行故是義依。正智唯是智依。雖復是了義經。了義經是所了以無能了故。正智體非了義經依。章云。相三依所攝除智依。智依唯本性相智也。依法不依人中相亦是法者。影像相聽法徒眾識心上聚集顯現教法也。又名唯法依所攝。故知了義經教所詮。取了義不取能詮教。又名唯法依者。本性相教與相中法依影像相別。如相分別亦爾。二依所攝除智依。分別既是法依所攝。故知不依智。依人非唯教法也。真如唯識依所攝正智唯智依所攝。言依法依人者。約相隨轉門有漏成人法為依法不依人。真如正智無漏不成人。故非法依攝。之言詮所及故非義依攝。相名分別皆為證量所證故皆是義依攝。正智雖亦為證量所證。然立為能證故不立為所證。義依分別中有非證量能證故立所證義依。備基師云。相除智依以正智相非正智故。教體即名故名屬法依。分別染法依三依攝同相。所以類解。真如是所緣門故義依所攝。智是能緣義故依所攝。然即義依但約等緣境門。智依但約能緣義邊。新羅昉師自述三解。一法依者名及所依總名法依。如法詞二無礙境總說為法。法即依

【現代漢語翻譯】 現代漢語譯本 法，但要依據法理。如果對現象進行分別也是如此，因為分別心是前三種依止（四依：依法不依人，依義不依語，依了義經不依不了義經，依智不依識）的本體，所以具備三種依止。因為它是世間心法，所以沒有智依（依止智慧）。如果這樣，如何才能獲得法依（依止佛法）呢？解釋說：法是教法，是心相分的範疇。現象依附於見解而存在，因此以分別心作為法依。真如智慧所行之處，就是義依（依止真義）。正智（正確的智慧）唯獨是智依。即使是了義經（究竟意義的經典），了義經也是被瞭解的對象，因為它沒有能瞭解的主體。正智的本體不是了義經的依止。章疏中說：現象被三種依止所包含，除了智依。智依唯獨是本性相智（根本自性智）。 『依法不依人』中的『相』也是法，指的是影像相（虛幻的表象），聽法的徒眾在識心上聚集顯現的教法。又名唯法依所攝。因此可知，了義經的教義所詮釋的是了義，而不是能詮釋的教法。又名唯法依，是因為本性相教與相中的法依影像相不同。如果對現象進行分別也是如此，被兩種依止所包含，除了智依。既然分別心是被法依所包含的，因此可知不依止智慧。依止人不僅僅是教法。真如唯識是被義依所包含，正智唯獨是被智依所包含。 所說的『依法依人』，是從隨順現象轉變的角度來說，有漏（有煩惱）的凡夫以人法作為依法不依人。真如正智是無漏（沒有煩惱）的，不能成就人，因此不被法依所包含。因為言語詮釋所能達到的，不是義依所包含的。現象、名稱、分別都是被證量所證實的，因此都是被義依所包含的。正智雖然也被證量所證實，但被立為能證實的主體，因此不被立為被證實的對象。義依的分別心中有非證量能證實的主體，因此設立被證實的義依。備基師說：現象排除了智依，因為正智的現象不是正智。教法的本體就是名稱，因此名稱屬於法依。分別染法被三種依止所包含，與現象相同，所以用類似的方式來解釋。真如是所緣的境界，因此被義依所包含。智慧是能緣的意義，因此被智依所包含。然而，義依只是從等緣境的角度來說，智依只是從能緣的意義方面來說。新羅昉師自己闡述了三種解釋：一是法依，名稱和所依的總稱叫做『法依』。例如法詞二無礙境總說為法，法即依。

【English Translation】 English version The Dharma, but according to the Dharma. If the distinction of appearances is also the same, it is because the discriminating mind is the substance of the first three reliances (the four reliances: rely on the Dharma, not on the person; rely on the meaning, not on the words; rely on the definitive meaning, not on the provisional meaning; rely on wisdom, not on consciousness), so it possesses the three reliances. Because it is a worldly mental Dharma, it does not have reliance on wisdom (智依). If so, how can one obtain reliance on the Dharma (法依)? The explanation is: the Dharma is the teaching, which is within the scope of the mental aspect. Appearances rely on views, so discrimination is taken as reliance on the Dharma. Where True Suchness and wisdom operate, that is reliance on the meaning (義依). Correct wisdom (正智) is solely reliance on wisdom. Even if it is a sutra of definitive meaning (了義經), the sutra of definitive meaning is the object to be understood, because it does not have the subject that can understand. The substance of correct wisdom is not the reliance of the sutra of definitive meaning. The chapter says: appearances are contained by the three reliances, except for reliance on wisdom. Reliance on wisdom is solely the wisdom of the fundamental nature (本性相智). The 'appearance' (相) in 'rely on the Dharma, not on the person' is also the Dharma, referring to the image appearance (影像相), the teaching that appears gathered on the consciousness of the disciples listening to the Dharma. It is also named as being contained solely by reliance on the Dharma. Therefore, it can be known that what the teaching of the sutra of definitive meaning explains is the definitive meaning, not the teaching that can explain it. It is also named solely reliance on the Dharma because the teaching of the fundamental nature is different from the image appearance that relies on the Dharma in appearance. If the distinction of appearances is also the same, it is contained by two reliances, except for reliance on wisdom. Since the discriminating mind is contained by reliance on the Dharma, it can be known that it does not rely on wisdom. Relying on the person is not solely the teaching. True Suchness and Consciousness-only are contained by reliance on the meaning, and correct wisdom is solely contained by reliance on wisdom. The so-called 'rely on the Dharma, rely on the person' is from the perspective of following the transformation of appearances, where ordinary people with afflictions (有漏) take human Dharma as relying on the Dharma, not on the person. True Suchness and correct wisdom are without afflictions (無漏), and cannot accomplish a person, so they are not contained by reliance on the Dharma. Because what language can reach is not contained by reliance on the meaning. Appearances, names, and distinctions are all verified by valid cognition, so they are all contained by reliance on the meaning. Although correct wisdom is also verified by valid cognition, it is established as the subject that can verify, so it is not established as the object to be verified. In the distinction of reliance on the meaning, there is a subject that can be verified by non-valid cognition, so the object of reliance on the meaning to be verified is established. Master Bei Ji said: appearances exclude reliance on wisdom, because the appearance of correct wisdom is not correct wisdom. The substance of the teaching is the name, so the name belongs to reliance on the Dharma. Distinguishing defiled Dharma is contained by the three reliances, the same as appearances, so it is explained in a similar way. True Suchness is the object to be cognized, so it is contained by reliance on the meaning. Wisdom is the meaning that can cognize, so it is contained by reliance on wisdom. However, reliance on the meaning is only from the perspective of the equal object, and reliance on wisdom is only from the aspect of the meaning that can cognize. Master Fang of Silla himself elaborated on three explanations: one is reliance on the Dharma, the general term for the name and what it relies on is called 'reliance on the Dharma'. For example, the Dharma word two unobstructed realms are generally said to be Dharma, and Dharma is reliance.

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故持業釋也。義依者謂諸法義如義無礙境。名之為義。此即持業。了義經依是了義教所詮之義。此是依主亦多財釋。智依先謂。二正智及加行智總名為智。此即持業。言相三依所攝者。謂除智依相非智故。雖亦非名而名之所依故亦是法依。名唯法依者唯能詮名為名事故。義及經依理亦非無。然法相顯故但說法。如相分別亦爾者。謂除法依然三數等。故之亦爾。真如智所行故義依攝者。此非智故非能詮故非言教所及故。唯義依攝。正智唯智依攝者義及經依理亦非無然智顯勝。故但說智。一一法依者。能詮所詮總名法義。依者所緣之義。了義經依者。謂了義教所詮之義。然與法依不同。彼通不了義此唯了義故。智依者謂二正智。相名真如及正智依與前無異。廢立會釋如理應知。言如相分別亦爾者。謂染智依非二智故。故云亦爾。一云法依者。謂名句文及所依聲為體。此約一方。若依諸方通色心等。義依者謂所取境義為體。了義經依者謂經所詮義為體。智依者謂正智為體。相三依者除智可知。如相分別亦爾者以有漏故除智。若依余方以分別能作佛事。是名句依故法依攝。又解。分別是思惟名能顯法。故名為法依。正智唯智依者。據實或有佛大智作佛事及思惟名故法依所攝。是所取故教所證故義及經依。今且初相顯唯智依攝。

五有色無色等三對門。章云。名與真如俱非二種。以名是假有於色。非色假立故不可偏判色非色。真如不可說色非色。若據假名門真如是非色也。有見無見有對無對門。類同有色無色說。此中若云如來有無漏五根五塵等者。具十一色。知梁攝論云。受用身中十八為色身。四陰為行身。自性身色行不可得。受用身非自性身。此佛果色即正智攝。若云諸佛無色身。但以大智大定大悲為體者。正智即無色。故下四念住分別中。正智但為三念住境除身念住。據諸佛無色身說也。備云。何故生死中相以分別為體。而分別外更立相事。佛果色即正智攝。不別立為相耶。解云。以其妄計心外有相故。隨其計情別立相門。佛達唯識道理。不計心外有色故。即正智攝。更有一解。佛果色等相中所攝。然下文說相是三界系者。以對分別但說有漏相。實通不繫。六漏無漏門。相通二種者。如無學身根塵等相離隨眠故。亦名無漏。又解。虛空非擇滅是相攝。故通二種。二準有漏者名及分別唯有漏也。下論云。分別三諦攝除滅諦者。依瑜伽論云有三種道諦。順抉擇分等亦是道諦攝。真如為對治道。漏盡所緣義名無漏。非對治智慧盡漏義故無漏也。又釋。真如非擇滅盡相義。擇滅盡相義是相攝。七有為苦無為門。中真如唯為對治令諸行寂靜相所緣義

【現代漢語翻譯】 現代漢語譯本 五、有色無色等三對門。《成唯識論》中說，『名』（概念，名稱）與『真如』（事物的真實本性）都不能簡單地歸為兩種中的任何一種。因為『名』是假有的，依附於『色』（物質現象）而存在。『色』並非依附於『名』而假立，所以不能簡單地判斷『色』是或不是『色』。『真如』的體性不可用『色』或『非色』來描述。如果從假名的角度來說，『真如』不是『色』。 六、有見無見、有對無對門。類似於有色無色的說法。如果說如來具有無漏的五根（眼、耳、鼻、舌、身）和五塵（色、聲、香、味、觸）等，那麼就具備了十一種『色』。根據《攝大乘論》的解釋，受用身中的十八界屬於色身，四陰（受、想、行、識）屬於行身，自性身中的色和行是不可得的。受用身不同於自性身。佛果的『色』屬於正智所攝。如果說諸佛沒有色身，而是以大智、大定、大悲為體，那麼正智就屬於無色。因此，在四念住的分析中，正智只是前三種念住（身念住除外）的所緣境。這是根據諸佛沒有色身的說法而言的。《備云》中提到，為什麼生死中的相以分別作為體性，而在分別之外還要另外設立相事？佛果的『色』屬於正智所攝，為什麼不單獨設立為『相』呢？解釋說，因為眾生妄計心外有相，所以根據他們的妄計而設立相門。佛通達唯識的道理，不認為心外有『色』，所以『色』就屬於正智所攝。還有一種解釋，佛果的『色』等包含在『相』之中。然而，下文說『相』是三界所繫的，這是因為相對於分別而言，只說了有漏的『相』，實際上『相』也通於不繫縛的狀態。 七、有漏無漏門。『相』通於有漏和無漏兩種。例如，無學（阿羅漢）的身根塵等『相』遠離了隨眠（煩惱），所以也稱為無漏。另一種解釋是，虛空和非擇滅屬於『相』所攝，所以通於兩種。相對於有漏而言，『名』和『分別』只有有漏。下文說，『分別』包含在三諦（苦諦、集諦、道諦）中，不包含滅諦，這是依據《瑜伽師地論》所說，有三種道諦，順抉擇分等也屬於道諦所攝。『真如』作為對治道，其漏盡所緣的意義稱為無漏，而不是對治智慧夠窮盡煩惱的意義，所以是無漏的。又一種解釋是，『真如』是非擇滅的盡相的意義，擇滅的盡相的意義屬於『相』所攝。 八、有為無為門。其中，『真如』只是作為對治，使諸行寂靜的『相』的所緣境。

【English Translation】 English version 5. The Three Pairs of 'Having Form/Not Having Form', etc. The chapter states: 'Name' (ming, concept, designation) and 'Tathata' (zhenru, suchness, the true nature of things) are both not simply one of two kinds. Because 'name' is provisionally existent, relying on 'rupa' (se, form, material phenomena). 'Rupa' is not provisionally established relying on 'name', so it cannot be simply judged whether 'rupa' is or is not 'rupa'. The nature of 'Tathata' cannot be described using 'rupa' or 'non-rupa'. If viewed from the perspective of provisional names, 'Tathata' is not 'rupa'. 6. The Doors of 'Having Visibility/Not Having Visibility', 'Having Opposition/Not Having Opposition'. Similar to the explanation of 'having form/not having form'. If it is said that the Tathagata possesses the unconditioned five roots (eye, ear, nose, tongue, body) and five objects (form, sound, smell, taste, touch), then they possess eleven types of 'rupa'. According to the explanation in the She Da Cheng Lun (Compendium of the Mahayana), the eighteen realms in the enjoyment body belong to the form body, and the four skandhas (feeling, perception, volition, consciousness) belong to the action body. The form and action in the self-nature body are unattainable. The enjoyment body is different from the self-nature body. The 'rupa' of the Buddha-fruit belongs to the category of correct wisdom. If it is said that the Buddhas do not have a form body, but take great wisdom, great samadhi, and great compassion as their essence, then correct wisdom belongs to the formless. Therefore, in the analysis of the Four Foundations of Mindfulness, correct wisdom is only the object of the first three foundations of mindfulness (excluding body mindfulness). This is based on the statement that Buddhas do not have a form body. Bei Yun mentions, why is the characteristic in samsara (shengsi, birth and death) based on discrimination, and why is another characteristic established outside of discrimination? The 'rupa' of the Buddha-fruit belongs to the category of correct wisdom, so why is it not established separately as a 'characteristic'? The explanation is that because sentient beings falsely believe that there are characteristics outside the mind, characteristic doors are established according to their false beliefs. The Buddha understands the principle of Consciousness-Only, and does not believe that there is 'rupa' outside the mind, so 'rupa' belongs to the category of correct wisdom. There is another explanation that the 'rupa' of the Buddha-fruit, etc., is included in the 'characteristic'. However, the following text says that 'characteristic' is bound by the three realms, which is because, relative to discrimination, only the conditioned 'characteristic' is mentioned. In reality, 'characteristic' also applies to the unbound state. 7. The Doors of 'Conditioned/Unconditioned', 'Defiled/Undefiled'. 'Characteristic' applies to both conditioned and unconditioned. For example, the body roots and objects of the non-learner (Arhat) are separated from the latent tendencies (kleshas,煩惱), so they are also called undefiled. Another explanation is that space and cessation through non-discrimination belong to the category of 'characteristic', so they apply to both. Relative to the conditioned, 'name' and 'discrimination' are only conditioned. The following text says that 'discrimination' is included in the Three Truths (suffering, accumulation, the path), but not in the truth of cessation. This is based on the Yogacarabhumi-sastra (瑜伽師地論) which says that there are three types of path truths, and the sequential decisive part also belongs to the path truth. 'Tathata' is the antidote path, and its meaning of exhausting defilements is called undefiled, rather than the meaning that antidote wisdom can exhaust defilements, so it is undefiled. Another explanation is that 'Tathata' is the meaning of the exhaustion of non-discriminative cessation, and the meaning of the exhaustion of discriminative cessation belongs to the category of 'characteristic'. 8. The Doors of 'Having Activity/Non-Activity'. Among them, 'Tathata' is only the object of the 'characteristic' that is the antidote, making all activities quiescent.

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。故是無為。然真如非對治智今諸行寂靜相義。又釋。真如是諸行寂靜相釋滅義。諸行寂靜相釋滅是相所攝。八有諍無諍等三對門。例曰前漏無漏。九世間出世間等二對門。中真如為對治道。能令一切言說戲論世間寂靜智所緣義。名出世間真如體。非超過言說戲論相對治義故名出世間。十內外等四對分別門。補闕云。名唯是外者法入攝故。分別正智通內外者。心王是內意入攝故。餘數是外法處處攝故。真如非二者不同餘四是內是外故言非二。法相道理真如是外法處攝故。言非相漸減極略義故者。不同相中色法漸減至一極微微略名細。但以難識義故名為細也。章云。分別是緣境生所攝。通緣內外故通二種。后得正智亦爾。真如唯細難識義。非同色相從粗至細漸減極微義。故通粗細。正智唯細行真如細境義。近遠相攝者雜心云。遠處者如天竺震旦。時遠者如前眼識望后眼識時間遠故。相由處時近遠故。俱通二種近遠故。天竺震旦四塵是相攝故有處近遠。有為諸相有時近遠。名分別正智三是有為故。皆通時近遠。二種真如由近遠二種故俱非二種。以無為不可說近遠故。若依雜心現在及無為說近。以無為隨彼方證得故與此文異。備云。相名二事約處以辨內外。分別正智同是有情法故。且約所緣境判其內外。內外者名之為內緣。

【現代漢語翻譯】 現代漢語譯本 因此，真如是無為法。然而，真如並非對治之智，而是諸行寂靜之相的意義。另一種解釋是，真如是諸行寂靜之相的寂滅之義。諸行寂靜之相的寂滅是被『相』所包含的。八、有諍與無諍等三種對立之門，例如之前的有漏與無漏。九、世間與出世間等兩種對立之門，其中真如是對治之道，能使一切言說戲論的世間寂靜，是智慧所緣的意義，名為出世間真如的本體。因為它不超越言說戲論的相對對治之義，所以名為出世間。十、內外等四種分別之門。《補闕》中說：『名為唯是外』，因為法入所攝。分別正智通內外，因為心王是內，意入所攝；其餘的數是外，法處所攝。真如非二，因為它不同於其餘四種，既是內又是外，所以說非二。從法相道理上說，真如是外法處所攝。『說非相漸減極略義故』，是因為不同於相中色法漸減至一極微微略，名為細。只是因為難以認識的緣故，才名為細。《章》中說：『分別是緣境生所攝』，通緣內外，所以通兩種。后得正智也是如此。真如唯細，是難以認識的意義，不同於色相從粗至細漸減至極微的意義，所以通粗細。正智唯細，是行真如細境的意義。近遠相攝，《雜心》中說：『遠處者，如天竺（India）和震旦（China）。』時間遠者，如前眼識望后眼識，時間遙遠。相由處時近遠，所以都通兩種近遠。天竺（India）和震旦（China）的四塵是被『相』所攝的，所以有處所的近遠。有為諸相有時近遠，名為分別正智，三是有為法，所以都通時間的近遠。兩種真如由於近遠兩種緣故，所以都非兩種，因為無為法不可說近遠。如果依據《雜心》，現在及無為法說近，因為無為法隨彼方證得，所以與此文不同。《備》中說：『相名二事，約處以辨內外。』分別正智同是有情法，所以且約所緣境判斷其內外。內外者，名為內緣。

【English Translation】 English version Therefore, Suchness (Tathata) is unconditioned (Asamskrita). However, Suchness is not the wisdom that counteracts (pratipaksha-jnana), but rather the meaning of the aspect of the quiescence of all activities (sarva-samskara-samatha-lakshana). Another explanation is that Suchness is the meaning of the extinction (nirodha) of the aspect of the quiescence of all activities. The extinction of the aspect of the quiescence of all activities is included in 'aspect' (lakshana). Eight, the three pairs of opposites such as with strife (savada) and without strife (anuvada), for example, the previous with outflows (sasrava) and without outflows (anasrava). Nine, the two pairs of opposites such as mundane (laukika) and supramundane (lokottara), in which Suchness is the path of counteraction, which can make all verbal fabrications (prapancha) and worldly affairs quiescent, and is the meaning of the object cognized by wisdom, called the essence of supramundane Suchness. Because it does not transcend the relative counteraction of verbal fabrications, it is called supramundane. Ten, the four categories of distinctions such as internal and external. The Buque says: 'Called only external' because it is included in the Dharmadhatu. Differentiating correct wisdom (vikalpa-jnana) communicates both internal and external, because the mind-king (citta) is internal, included in the Manayatana; the remaining numbers are external, included in the Dharmadhatu. Suchness is non-dual, because it is different from the other four, being both internal and external, so it is said to be non-dual. From the perspective of the characteristics of phenomena (dharma-lakshana), Suchness is included in the external Dharmadhatu. 'Saying that the aspect is gradually reduced to the ultimate subtle meaning' is because it is different from the gradual reduction of form (rupa) in aspects to one ultimate subtle and minute, called subtle. It is only called subtle because it is difficult to recognize. The Zhang says: 'Differentiation is included in that which arises from the object cognized', communicating both internal and external, so it communicates both types. Subsequent acquired correct wisdom (prsthalabdha-jnana) is also like this. Suchness is only subtle, meaning it is difficult to recognize, not like the gradual reduction of form from coarse to subtle to the ultimate minute, so it communicates both coarse and subtle. Correct wisdom is only subtle, meaning it acts on the subtle realm of Suchness. Near and far mutually inclusive, the Zaxin says: 'Far places, such as India (Tianzhu) and China (Zhendan).' Distant times, such as the previous eye-consciousness looking at the subsequent eye-consciousness, the time is far. Aspects are near and far due to place and time, so they both communicate the two types of near and far. The four dusts of India (Tianzhu) and China (Zhendan) are included in 'aspects', so there is nearness and distance of place. Conditioned phenomena (samskrita-dharmas) sometimes have nearness and distance in time, called differentiating correct wisdom, the three are conditioned phenomena, so they all communicate nearness and distance in time. The two types of Suchness are both non-dual due to the two reasons of nearness and distance, because the unconditioned cannot be said to be near or far. If according to the Zaxin, the present and the unconditioned are said to be near, because the unconditioned is attained according to that direction, so it is different from this text. The Bei says: 'Aspects and names are two things, distinguished by place to differentiate internal and external.' Differentiating correct wisdom is the same as sentient beings' phenomena, so for the time being, judge its internal and external according to the object cognized. Internal and external are called internal conditions.

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外身者名之為外。問何故不說名唯是生耶。答闕。十一有執受無執受門。十二同分彼同分門。可解。十三因非因等六對門。章云。此中明因緣因果故。真如非因緣因果。此中有四門。一體是因非因門。二體是果非果門。三果能有因故名有因。非果名非有因。四因能有果故因名有果。非因名非有果。報非報者相中報。五根塵是異熟余非異熟。聲非報故名亦非異熟。分別中第八識及報六識是異熟余非異熟。故通二種。正智既非異熟。此方諸師云變易報是無漏者不然。有報無報者。相及分別中善不善有漏是有報。無記無漏無報故通二種。名是無記故非有報。然假無體以聲為體。約體而言亦得說有報。故不云定非報。正智是無漏決定非有異熟。此方諸師云。無漏業為變易生死因亦有報者不然。無漏但能得資有漏業得變易報。故云無漏業為因。然無漏非報因故非有報也。備云。何故真如非能作因耶。解云。準上四緣門應作二解。分別通異熟非異熟者。賴耶分別是異熟。六七識分別。西方有二解。一解。善惡所招是異熟。自余便非。一解。六識一向非異熟。十四有所緣無所緣等四對門。心心所名有所緣。名相應名有行名有所依根。故倒說也。十五有上無上門。章云。百法中九十九皆有上。真如法有故。故唯真如名無上。余法不過故

【現代漢語翻譯】 現代漢語譯本 外身被稱為『外』（指與自身不同的事物）。問：為什麼不說唯有『生』（產生）呢？答：這裡有所省略。 十一、有執受無執受門：指有感受和無感受的區分。十二、同分彼同分門：指相同類別和不同類別的區分。這兩點容易理解。 十三、因非因等六對門：章疏中說：『這裡闡明因緣、因果的道理，而真如（Tathata）不是因緣、因果。』這裡有四層含義：一、本體是因非因門；二、本體是果非果門；三、果能夠產生因，所以稱為『有因』，不是果，所以稱為『非有因』；四、因能夠產生果，所以因稱為『有果』，不是因，所以稱為『非有果』。 報非報者：在『相』（Lakshana）中，果報是『報』。五根和五塵是『異熟』（Vipaka），其餘不是『異熟』。聲音不是果報，所以也稱為『非異熟』。在『分別』（Vikalpa）中，第八識（Alaya-vijñana）以及果報所生的前六識是『異熟』，其餘不是『異熟』，所以貫通兩種情況。正智（正見）既然不是『異熟』，那麼此地（指中國）的法師們所說的『變易生死』是無漏的說法是不對的。 有報無報者：在『相』和『分別』中，善和不善的有漏業是有果報的，無記和無漏業沒有果報，所以貫通兩種情況。『名』（Nama）是無記的，所以不是有果報的。然而『名』是假立的，沒有實體，以聲音為體。從本體上來說，也可以說是有果報的，所以不能斷定說不是果報。正智是無漏的，決定不是有『異熟』的。此地的法師們說，無漏業是『變易生死』的原因，也有果報的說法是不對的。無漏業只能資助有漏業得到『變易生死』的果報，所以說無漏業是原因，然而無漏業不是果報的原因，所以不是有果報的。 備云：『為什麼真如不是能作因呢？』解釋說：『按照上面的四緣門（Hetu-pratyaya），應該作兩種解釋。』分別貫通『異熟』和『非異熟』：阿賴耶識（Alaya-vijñana）的分別是『異熟』，第六識和第七識的分別。西方有兩種解釋：一種解釋是，善惡所招感的是『異熟』，其餘就不是。另一種解釋是，前六識一概不是『異熟』。 十四、有所緣無所緣等四對門：心和心所（Caitasika）稱為『有所緣』，與『名』相應稱為『有行』，有所依靠的根（Indriya）稱為『有所依』，所以是倒過來說的。 十五、有上無上門：章疏中說：『百法（百法明門）中，九十九法都是『有上』的，真如法具有，所以只有真如稱為『無上』，其餘的法都不能超過它。

【English Translation】 English version 『Outer body』 is called 『outer』 (referring to things different from oneself). Question: Why not say it is only 『birth』 (arising)? Answer: It is omitted here. Eleven, the gate of having reception and not having reception: refers to the distinction between having sensation and not having sensation. Twelve, the gate of similar category and dissimilar category: refers to the distinction between the same category and different categories. These two points are easy to understand. Thirteen, the six pairs of gates such as cause and non-cause: The commentary says: 『Here, the principles of cause, condition, and effect are explained, while Tathata (真如) is not cause, condition, or effect.』 There are four meanings here: One, the substance is the gate of cause and non-cause; Two, the substance is the gate of effect and non-effect; Three, the effect can produce the cause, so it is called 『having cause,』 and it is not the effect, so it is called 『not having cause』; Four, the cause can produce the effect, so the cause is called 『having effect,』 and it is not the cause, so it is called 『not having effect.』 Retribution and non-retribution: In 『Lakshana』 (相), retribution is 『retribution.』 The five roots and five dusts are 『Vipaka』 (異熟), and the rest are not 『Vipaka.』 Sound is not retribution, so it is also called 『non-Vipaka.』 In 『Vikalpa』 (分別), the eighth consciousness (Alaya-vijñana 阿賴耶識) and the first six consciousnesses born from retribution are 『Vipaka,』 and the rest are not 『Vipaka,』 so it connects the two situations. Since Right Knowledge (正智) is not 『Vipaka,』 the statement by the masters here (referring to China) that 『transformation and death』 is unconditioned is incorrect. Having retribution and not having retribution: In 『Lakshana』 and 『Vikalpa,』 the conditioned karma of good and evil has retribution, and the unconditioned and unconditioned karma has no retribution, so it connects the two situations. 『Name』 (Nama 名) is neutral, so it does not have retribution. However, 『name』 is provisional and has no substance, taking sound as its substance. From the perspective of substance, it can also be said to have retribution, so it cannot be determined that it is not retribution. Right Knowledge is unconditioned and is definitely not 『Vipaka.』 The statement by the masters here that unconditioned karma is the cause of 『transformation and death』 and also has retribution is incorrect. Unconditioned karma can only assist conditioned karma to obtain the retribution of 『transformation and death,』 so it is said that unconditioned karma is the cause, but unconditioned karma is not the cause of retribution, so it does not have retribution. Bei Yun: 『Why is Tathata not the efficient cause?』 The explanation says: 『According to the above four causal conditions (Hetu-pratyaya 四緣門), two explanations should be made.』 Distinguishing and connecting 『Vipaka』 and 『non-Vipaka』: The distinction of Alaya-vijñana (阿賴耶識) is 『Vipaka,』 and the distinction of the sixth and seventh consciousnesses. There are two explanations in the West: One explanation is that what is caused by good and evil is 『Vipaka,』 and the rest is not. The other explanation is that the first six consciousnesses are all not 『Vipaka.』 Fourteen, the four pairs of gates such as having an object and not having an object: Mind and mental functions (Caitasika 心所) are called 『having an object,』 being consistent with 『name』 is called 『having action,』 and the root (Indriya 根) on which one relies is called 『having reliance,』 so it is said in reverse. Fifteen, the gate of having superior and not having superior: The commentary says: 『Among the hundred dharmas (百法明門), ninety-nine dharmas are all 『having superior,』 and the dharma of Tathata has, so only Tathata is called 『not having superior,』 and the rest of the dharmas cannot surpass it.

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。無為簡異九十四有為法。清凈無分別智所緣義簡異擇滅等必無為也。十六三世非世門。四通三世真如非三世者。補闕云。前據相似於本質故是無為。今攝相從無唯是有為三世攝也。備云。前蘊攝門中相通二種者通約二相說。此但據相相故無相違。十七三界系門。補闕云。欲色界系三者相名分別也。無色界系亦爾者。亦有相名分別三也。問若爾即應言三通三界系。何故別論無色耶。解云。欲色二界名有二種。謂言說名及思惟名。無色但有思惟名故謂別辨。章云。問何故前漏無漏分別門真如及正智唯無漏。今明系不繫正智通二種。豈可正智唯無漏而說系耶。答前約定心二種真實正智故唯無漏。今通說地上散心正智是有漏故通系也。備云。此辨如來后得智唯是不繫。八地已上正智亦爾。七地已還義即不定。若從正體智后相續生者是名不繫。若非續生者是三界系。或可初地已上后智不繫地前是系。又可二乘后智是系菩薩智非系。亦可二乘有學后智名系無學智非系。十八三性分別門。名唯無記者。約粗相說實通於善。以佛果及八地已上所發名等是善性故。真如唯善。以為清凈善巧無分別智所緣義故是勝義善。非能為因攝生可愛果相義故名善。十九三慧境行門。補闕云。問意如此五法。幾由聞等所生。或由聞等增長。或由聞等顯

【現代漢語翻譯】 現代漢語譯本 無為簡異九十四有為法（指有生滅變化的現象）。清凈無分別智所緣義簡異擇滅（通過智慧選擇而達到的涅槃狀態）等必無為也。意思是說，清凈無分別智所觀照的境界，與通過智慧抉擇而證得的涅槃等境界不同，這些涅槃境界一定是無為法（指沒有生滅變化的永恒狀態）。 十六、三世非世門。四通三世真如（宇宙萬物的本源）非三世者。補闕（對前文的補充說明）云：前面是根據真如相似於事物本質的方面，所以說是無為法。現在從現象上來說，真如只是有為法（指有生滅變化的現象），被包含在三世（過去、現在、未來）之中。備云（詳細解釋）：前面在蘊攝門（五蘊的概括）中，相通二種（指真如既可以是有為法，也可以是無為法），是根據兩種不同的相狀來說的。這裡只是根據現象的相狀來說，所以沒有矛盾。 十七、三界系門。補闕云：欲（指慾望）系三者，相名分別也。意思是說，對於慾望的束縛，可以通過現象和名稱來加以區分。無系亦爾者，亦有相名分別三也。意思是說，沒有慾望的束縛，也可以通過現象和名稱來加以區分。問：如果這樣，就應該說三通三界系（指三種束縛貫通欲界、色界、無色界），為什麼單獨討論無色界呢？解云：欲界和色界，名稱有兩種，一種是言說名（可以用語言表達的名稱），一種是思惟名（只能在心中思考的名稱）。無色界只有思惟名，所以要單獨辨析。章云：問：為什麼前面在漏無漏分別門（有煩惱和無煩惱的區分）中，真如和正智（正確的智慧）只有無漏（沒有煩惱）？現在說明束縛和不束縛，正智貫通兩種（既可以被束縛，也可以不被束縛），難道正智只有無漏，卻又說它被束縛嗎？答：前面約定的是定心中兩種真實的正智，所以只有無漏。現在是通俗地講地上散心的正智，是有煩惱的，所以貫通束縛。備云：這裡辨析如來后得智（佛陀證悟后獲得的智慧）只是不被束縛的。八地（菩薩修行第八個階段）以上的正智也是這樣。七地及以下的含義就不確定了。如果從正體智（根本的智慧）之後相續產生，就叫做不被束縛。如果不是相續產生，就是三界所束縛。或者說，初地以上的后智不被束縛，地前（初地之前）是被束縛的。又或者說，二乘（聲聞乘和緣覺乘）的后智是被束縛的，菩薩的智慧是不被束縛的。也可以說，二乘有學（還在學習階段）的后智叫做被束縛，無學智（已經完成學習階段）不被束縛。 十八、三性分別門。名唯無記者，約粗相說實通於善。意思是說，名稱只是無記性（非善非惡），這是從粗略的相狀來說的，實際上也貫通善性。因為佛果（佛的果位）以及八地以上所發出的名稱等是善性。真如唯善，以為清凈善巧無分別智所緣義故是勝義善。意思是說，真如只是善性，因為它是清凈、善巧、無分別智所觀照的境界，所以是勝義善（最殊勝的善）。非能為因攝生可愛果相義故名善。意思是說，不能作為原因來攝取產生可愛的果報的相狀，所以叫做善。 十九、三慧境行門。補闕云：問：意如此五法。幾由聞等所生。或由聞等增長。或由聞等顯

【English Translation】 English version 'Wuwei' (unconditioned dharma) is distinguished from the ninety-four 'youwei' dharmas (conditioned dharmas). The object of pure, non-discriminating wisdom distinguishes 'ze mie' (cessation through discernment, a type of Nirvana) and other 'wuwei' dharmas. This means that the realm contemplated by pure, non-discriminating wisdom is different from the Nirvana state attained through wise discernment; these Nirvana states must be 'wuwei' dharmas (eternal states without arising or ceasing). Sixteen, the gate of the three times (past, present, future) not being the world. 'Zhenru' (Tathata, Suchness, the source of all things in the universe) that pervades the three times is not of the three times. 'Buque' (supplementary explanation) says: Previously, it was said to be 'wuwei' because 'zhenru' resembles the essence of things. Now, from the perspective of phenomena, 'zhenru' is only 'youwei' (conditioned dharma), included within the three times. 'Bei yun' (detailed explanation): Previously, in the 'yun she men' (summary of the five skandhas), 'xiang tong er zhong' (pervading two types, meaning 'zhenru' can be both 'youwei' and 'wuwei') was based on two different aspects. Here, it is only based on the aspect of phenomena, so there is no contradiction. Seventeen, the gate of the three realms (desire realm, form realm, formless realm) being bound. 'Buque yun': 'Yu' (desire) bound by the three, is distinguished by appearance and name. This means that the bondage of desire can be distinguished through phenomena and names. 'Wu' (without) bound is also like this, also having three distinctions of appearance and name. This means that the absence of desire's bondage can also be distinguished through phenomena and names. Question: If so, it should be said that the three pervade the bondage of the three realms. Why discuss the formless realm separately? Explanation: The desire realm and the form realm have two types of names, one is 'yan shuo ming' (name that can be expressed in language), and the other is 'si wei ming' (name that can only be contemplated in the mind). The formless realm only has 'si wei ming', so it needs to be analyzed separately. 'Zhang yun': Question: Why, in the previous gate of distinguishing 'lou' (defilements) and 'wu lou' (without defilements), were 'zhenru' and 'zheng zhi' (right wisdom) only 'wu lou'? Now, in explaining bondage and non-bondage, 'zheng zhi' pervades both types (can be both bound and unbound). Is it possible that 'zheng zhi' is only 'wu lou' and yet said to be bound? Answer: Previously, it was agreed that the two types of true 'zheng zhi' in 'ding xin' (samadhi mind) are only 'wu lou'. Now, it is generally said that the 'san xin' (scattered mind) 'zheng zhi' on the ground (stages of practice) is defiled, so it pervades bondage. 'Bei yun': Here, it is analyzed that the 'houtodechi' (wisdom attained after enlightenment) of the Tathagata is only unbound. The 'zheng zhi' of the eighth 'bhumi' (stage of a Bodhisattva's practice) and above is also like this. The meaning of the seventh 'bhumi' and below is uncertain. If it arises continuously after the 'zheng ti zhi' (fundamental wisdom), it is called unbound. If it does not arise continuously, it is bound by the three realms. Or, the 'houtodechi' of the first 'bhumi' and above is unbound, while before the 'bhumi' it is bound. Also, the 'houtodechi' of the two vehicles (Sravaka and Pratyekabuddha) is bound, while the wisdom of the Bodhisattva is unbound. It can also be said that the 'houtodechi' of the two vehicles who are still learning is called bound, while the wisdom of those who have completed their learning is unbound. Eighteen, the gate of distinguishing the three natures. 'Ming wei wu ji zhe', about the coarse appearance, in reality it pervades goodness. This means that the name is only indeterminate (neither good nor evil), which is said from a rough appearance, but in reality, it also pervades goodness. Because the 'fuo guo' (Buddha's fruit) and the names emitted from the eighth 'bhumi' and above are of good nature. 'Zhenru wei shan', because it is the object of pure, skillful, non-discriminating wisdom, it is 'sheng yi shan' (ultimate goodness). This means that 'zhenru' is only of good nature because it is the object contemplated by pure, skillful, non-discriminating wisdom, so it is the ultimate goodness. 'Fei neng wei yin she sheng ke ai guo xiang yi gu ming shan'. This means that it cannot be the cause of gathering and producing the appearance of a lovable result, so it is called good. Nineteen, the gate of the three wisdoms' objects and practices. 'Buque yun': Question: Regarding these five dharmas, how many are produced by hearing, etc.? Or increased by hearing, etc.? Or revealed by hearing, etc.?

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了。皆名所成。幾為三慧境耶。答相及分別通是三慧所成是三慧境者。相由三慧顯了。后現影像之相名三慧成。又由有漏三慧了文義已增長分別。亦是三慧所成。名是聞思所成是三種境者。由聞思故相分名起。故云名是聞思所成。是三慧境。真如唯修所成境者。由修故現即為修境。正智是修所成者。正智因定故起。名修所成為三慧境。據緣本質本質是三慧境。景雲。依此文正智唯修慧。就前論云。若世間出世間通系不繫者。七地已還后得智二通起有漏修慧。后得就前言真如正智唯無漏者。據正體智說。亦可系界正智性是有有漏。為粗重所隨故系屬界也。備云。相通分別故。相與分別善通三慧乃三慧境。聞思二慧亦發語業。故依語業聲得有名等。二十三三昧行境門。中補闕云。相中後有有漏。空無愿無相故是三種。亦為三境名非無為。故不為無相所緣。分別通三種。是二種境如相名。說真如非三種。是空無相所緣。正智通三種是空境。上下文中或緣道諦為無愿。或說為無相或說空等。今說正智唯空所行者。偏舉一門為論。若差別下三複次。辨其差別。初若體無別。總說名空無愿無相。其體即寬通三慧。唯是有漏。若名空三摩地乃至無相三摩地者。唯修所成為性。通漏無漏。若唯心解脫門說。唯說無漏修慧為性。薩婆多說

【現代漢語翻譯】 現代漢語譯本 了。都叫做『所成』。哪些是三慧（聞慧、思慧、修慧）的境界呢？答：『相』（現象）、『名』（名稱）及『分別』（分別念）都通達，是三慧所成，是三慧的境界。『相』由三慧顯現了知。後來顯現的影像之『相』，名為三慧所成。又因為有漏的三慧瞭解了文字的意義后，增長了分別念，這也是三慧所成。『名』是聞慧、思慧所成，是三種慧的境界。因為聽聞和思考的緣故，『相分』（現象的組成部分）生起，所以說『名』是聞思所成，是三慧的境界。真如唯有修慧所成的境界，因為通過修行才顯現，所以是修慧的境界。正智是修慧所成，正智因為禪定而生起，所以說是修慧所成，是三慧的境界。根據所緣的本質，本質是三慧的境界。景雲說：『依據此文，正智唯是修慧。』就前面的論述來說，如果世間和出世間都包括繫縛和不繫縛，那麼七地菩薩及以下，后得智和二通都生起有漏的修慧。后得智就前面所說的真如和正智唯是無漏來說，是根據正體智說的。也可以說繫縛界的正智的性質是有有漏的，因為被粗重的煩惱所隨逐，所以系屬於界。備云說：『相通達分別念，所以相與分別念善於通達三慧，是三慧的境界。』聞慧和思慧也能引發語業，所以依據語業的聲音，才能得到名稱等等。二十三三昧行境門中補充說：『相中後來有有漏，空、無愿、無相，所以是三種，也是三種境界，名稱不是無為法，所以不是無相所緣。』分別念通達三種，是二種境界，如『相』所說。真如不是三種，是空和無相所緣。正智通達三種，是空境。上下文中或者緣道諦為無愿，或者說是無相，或者說是空等等。現在說正智唯有空所行，是偏舉一個方面來論述。如果差別下三複次，辨別其中的差別。最初如果體性沒有差別，總的來說叫做空、無愿、無相，其體性寬廣，通達三慧，唯是有漏。如果名為空三摩地乃至無相三摩地，唯有修慧所成，通達有漏和無漏。如果唯有心解脫門來說，唯有無漏的修慧為體性。薩婆多這樣說。

【English Translation】 English version They are all called 'what is accomplished'. How many are the realms of the three wisdoms (Śruta-mayā-prajñā [wisdom from hearing], Cinta-mayā-prajñā [wisdom from thinking], Bhāvanā-mayā-prajñā [wisdom from meditation])? Answer: 'Lakṣaṇa' (characteristics), 'Nāma' (name), and 'Vikalpa' (discrimination) all penetrate and are accomplished by the three wisdoms, and are the realms of the three wisdoms. 'Lakṣaṇa' is manifested and known by the three wisdoms. The 'Lakṣaṇa' of the image that appears later is called accomplished by the three wisdoms. Furthermore, because the contaminated three wisdoms understand the meaning of the text, discrimination increases, which is also accomplished by the three wisdoms. 'Nāma' is accomplished by Śruta-mayā-prajñā and Cinta-mayā-prajñā, and is the realm of the three wisdoms. Because of hearing and thinking, 'Lakṣaṇa-bhāga' (the component of phenomena) arises, so it is said that 'Nāma' is accomplished by hearing and thinking, and is the realm of the three wisdoms. Tathatā (suchness) is only the realm accomplished by Bhāvanā-mayā-prajñā, because it appears through practice, so it is the realm of Bhāvanā-mayā-prajñā. Right Knowledge (jñāna) is accomplished by Bhāvanā-mayā-prajñā, because Right Knowledge arises from samādhi (meditative concentration), so it is said to be accomplished by Bhāvanā-mayā-prajñā, and is the realm of the three wisdoms. According to the essence of what is cognized, the essence is the realm of the three wisdoms. Jingyun said: 'According to this text, Right Knowledge is only Bhāvanā-mayā-prajñā.' According to the previous discussion, if the mundane and supramundane both include bound and unbound, then Bodhisattvas of the seventh ground and below, subsequent wisdom and the two penetrations all arise from contaminated Bhāvanā-mayā-prajñā. Subsequent wisdom, in terms of the previous statement that Tathatā and Right Knowledge are only uncontaminated, is based on the Right Body Wisdom. It can also be said that the nature of Right Knowledge in the bound realm is contaminated, because it is followed by coarse and heavy afflictions, so it is bound to the realm. Bei Yun said: 'Lakṣaṇa penetrates discrimination, so Lakṣaṇa and discrimination are good at penetrating the three wisdoms, and are the realms of the three wisdoms.' Śruta-mayā-prajñā and Cinta-mayā-prajñā can also initiate verbal karma, so based on the sound of verbal karma, names and so on can be obtained. In the twenty-third gate of the realm of practice of samādhi, it is supplemented: 'Later in Lakṣaṇa there is contamination, emptiness, non-wish, and non-appearance, so it is three kinds, and also three realms, and the name is not unconditioned, so it is not cognized by non-appearance.' Discrimination penetrates three kinds, and is two kinds of realms, as Lakṣaṇa is said. Tathatā is not three kinds, but is cognized by emptiness and non-appearance. Right Knowledge penetrates three kinds, and is the realm of emptiness. In the upper and lower texts, either the path of truth is cognized as non-wish, or it is said to be non-appearance, or it is said to be emptiness, etc. Now it is said that Right Knowledge is only practiced by emptiness, which is a partial aspect for discussion. If there are three further distinctions below, distinguish the differences between them. Initially, if the nature is not different, generally speaking it is called emptiness, non-wish, and non-appearance, and its nature is broad, penetrating the three wisdoms, and is only contaminated. If it is called emptiness samādhi or even non-appearance samādhi, it is only accomplished by Bhāvanā-mayā-prajñā, penetrating contaminated and uncontaminated. If only the door of mind liberation is spoken of, only uncontaminated Bhāvanā-mayā-prajñā is said to be the nature. Sarvāstivāda says this.

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但有二也。若說三三昧即通漏無漏。若言三解脫門。體唯無漏修慧為性。景雲。依此文空三昧通緣有漏無漏有為無為境。無愿三昧不緣有為無漏境。正智非無愿所緣故。二十一戒定慧三學伴境門。補闕云。相是增上戒增上戒眷屬等者。相中有根本身語七支善是戒自性。余前後方便等是戒眷屬。相中後有有漏心慧。亦為修慧所行。名是戒眷屬心慧所行者。名非身語七支戒體。但依戒中語業聲上假立戒名。是故此名是戒眷屬亦為心慧所行。分別是心慧亦為心慧所行是戒眷屬者。由分別故受持于戒。故是戒眷屬。正智是戒眷屬者。由是慧力起于同時道定等戒。故是眷屬也。章云。相是身語二業增上戒體發業。四蘊是眷屬。名是語業戒眷屬。二十二學等三門。相及分別通三學者。備云。相通三學。三學通有漏故。章解脫分善瑜伽論說為未知欲知根說為學。有漏善心在無學人身所起故說無學。然分別學無學。唯是有漏故前說名及分別二唯有漏也。二十三三斷分別門。章云。名是不隱沒無記。故唯修斷。備云。諸名有漏故修所斷。若爾羅漢所有名云何解多分判。二十四四念住境門。補闕云。又思惟身相真如。亦修壞緣法念住者。前緣色身是身念處。今觀身如即是壞緣法念住也。受心法相當知亦爾者。亦觀受等真如即是總觀身受心法

【現代漢語翻譯】 現代漢語譯本 有兩種情況。如果說三三昧（空、無相、無愿）即通於有漏和無漏。如果說三解脫門（空解脫門、無相解脫門、無愿解脫門），其體性唯是無漏的，以修慧為性質。《景雲》中說，依據此文，空三昧通於緣有漏、無漏、有為、無為的境界。無愿三昧不緣有為的無漏境界，因為正智不是無愿三昧所緣的。《二十一戒定慧三學伴境門》。《補闕》中說，『相是增上戒、增上戒眷屬等』，相中根本的身語七支善是戒的自性，其餘前後的方便等是戒的眷屬。相中後有的有漏心慧，也為修慧所行，名為戒的眷屬。『心慧所行者』，名不是身語七支的戒體，只是依據戒中的語業聲上假立戒名，因此這個名是戒的眷屬，也為心慧所行。『分別是心慧，也為心慧所行，是戒眷屬者』，因為通過分別的緣故受持戒律，所以是戒的眷屬。『正智是戒眷屬者』，因為是慧力生起于同時的道定等戒，所以是眷屬。《章》中說，相是身語二業增上戒體發業，四蘊是眷屬，名是語業戒的眷屬。《二十二學等三門》。相和分別通於三學者。《備》中說，相通於三學，因為三學通於有漏。章解脫分善瑜伽論說為未知欲知根說為學，有漏善心在無學人身所起故說無學，然而分別學和無學，唯是有漏，因此前面說名和分別二者唯有有漏。《二十三三斷分別門》。《章》中說，名是不隱沒無記，所以唯是修所斷。《備》中說，諸名有漏，所以是修所斷。如果這樣，阿羅漢所有的名如何解釋？多分判。《二十四四念住境門》。《補闕》中說，又思惟身相真如，也修壞緣法念住，前面緣色身是身念處，現在觀身如即是壞緣法念住。受、心、法相，應當知道也是這樣，也觀受等真如，即是總觀身受心法。

【English Translation】 English version There are two possibilities. If it is said that the three Samadhis (emptiness, signlessness, wishlessness) are connected to both defiled and undefiled. If it is said that the three doors to liberation (door to emptiness liberation, door to signlessness liberation, door to wishlessness liberation), their essence is only undefiled, with cultivation wisdom as their nature. The Jingyun says, according to this text, the emptiness Samadhi is connected to the realms of defiled, undefiled, conditioned, and unconditioned. The wishlessness Samadhi does not connect to the undefiled realm of the conditioned, because Right Knowledge is not what the wishlessness Samadhi connects to. [Twenty-one: The Three Learnings of Discipline, Concentration, and Wisdom Accompanying Realms]. The Buque says, 'Characteristics are the superior discipline, the retinue of the superior discipline, etc.' Among the characteristics, the fundamental good of the seven branches of body and speech is the self-nature of discipline, and the remaining preceding and subsequent skillful means are the retinue of discipline. Among the characteristics, the subsequent defiled mind and wisdom are also practiced by cultivation wisdom, and are called the retinue of discipline. 'Those practiced by mind and wisdom,' name is not the essence of the seven branches of body and speech discipline, but only provisionally establishes the name of discipline based on the sound of speech karma within discipline. Therefore, this name is the retinue of discipline and is also practiced by mind and wisdom. 'Discrimination is mind and wisdom, and is also practiced by mind and wisdom, and is the retinue of discipline,' because one upholds the precepts through discrimination, therefore it is the retinue of discipline. 'Right Knowledge is the retinue of discipline,' because it is the power of wisdom that arises simultaneously with the discipline of the path and concentration, etc., therefore it is the retinue. The Zhang says, characteristics are the karma arising from the superior discipline of the two karmas of body and speech, the four aggregates are the retinue, and name is the retinue of speech karma discipline. [Twenty-two: The Three Doors of Learning, etc.]. Characteristics and discrimination are connected to the three learners. The Bei says, characteristics are connected to the three learnings, because the three learnings are connected to the defiled. The Zhang explains that the good of the liberation division is said to be the root of the unknown desire to know, and is said to be learning. Defiled good mind arises in the body of a non-learner, therefore it is said to be non-learning. However, the discrimination of learning and non-learning is only defiled, therefore it was previously said that name and discrimination are only defiled. [Twenty-three: The Three Severances and Distinctions]. The Zhang says, name is non-concealing and neutral, therefore it is only severed by cultivation. The Bei says, all names are defiled, therefore they are severed by cultivation. If so, how is the name possessed by an Arhat explained? Mostly judged. [Twenty-four: The Realms of the Four Foundations of Mindfulness]. The Buque says, also contemplating the suchness of the characteristics of the body, one also cultivates the mindfulness of the law of broken conditions. Previously, connecting to the form body was the mindfulness of the body, now contemplating the body as suchness is the mindfulness of the law of broken conditions. The characteristics of feeling, mind, and dharma should be known to be the same, also contemplating the suchness of feeling, etc., is the overall contemplation of body, feeling, mind, and dharma.

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。所有真如名壞緣法念住也。章云。緣真如體是不壞緣法念住。又思惟身相入真如時。真俗不異義亦修壞緣法念住。受心法三念住相亦爾。緣正智為境修三念住除身念住者。說佛共知無漏色等不異識故。正智之中不說修身念住境。亦不說有無漏名。以有漏分別心心法見有名故。名唯有漏。無漏心心法不見心外別有名及諸色等故。名及色等唯有漏也。二十五為境舍戒門。補闕云。若緣真如正智即永害隨眠者。於一念中見分緣真如時。自證分緣于見分斷故。云緣如及正智永害隨眠。章云。西方所說正智反自照故。緣真如正智為境能永害隨眠。若單緣正智非無相觀故。不能斷惑。今解。思惟真智入真如故。說緣真如正智為境。永害隨眠。如前身相真如亦修壞緣法念住。若言語如反照故說緣正智者。應緣真如時反照受心法。緣真如時修三念住也。以約智辨空故。經云。第一義空名為知慧。二十六入境定門。于中先辨入有漏定境。復辨入無漏定境。前中補闕云。緣欲三為苦粗障。緣初禪三為正妙。于如是伏欲界修惑得入初禪。乃至思惟非想及無所有處三得入非想。備云。以欣厭系地法。故除真正智。若爾羅漢等所有系法亦是正智。後起非他所厭耶。解云。羅漢等世間智有二門。一分別所攝。二正智所攝。此文且就分別門為論。次

辨入無漏定境中先約七定辨入。何故不說正智耶。心能入所入故略不論。后辨有頂無出世定云云。二十七根力覺等門。補闕云。道理信等亦緣分別。亦將分別為信等自性。所以不言緣彼分別云。章以五事分別五根五力乃至止觀。依中邊論五根在暖頂。五力在忍及第一。共在見道前故分為性。緣名緣相作四尋伺觀在暖頂位。名五根故名相為所緣。望于初地上真如正智為增上故。而得五根名。如五根五力亦爾。分別為自性。名相為所緣。作四如實智觀。在忍及第一位。望初真如正智為增上而得力名。如見道前根及力如是。見道前七覺支若能得初地菩提支故名為覺支。此是地前世間覺支。故以分別為自性。若依初地無分別智菩提支故名為覺支。此是出世無漏覺支以正智為自性。真如為所緣。望于相見道覺悟安立諦為增上。又正見等八道支。若是地前世間道支如前應知分別為自性。若出世無漏道支以正智為自性。除戒三支以無緣故。餘五支以安立四諦非安立真如所緣。以八正在修道出真如觀。得緣安立四諦。見道修七覺支。唯作真如觀故唯緣真如也。望于學所證得一切漏盡功德。現法樂住為增上。如諸道支或以分別為自性。或以正智為自性安立。真如為所緣。望于漏盡現法樂住為增上。類釋四行遮四法跡止觀亦爾。此中四行跡

依鈍根說為遲。依利根說為速。現法樂住四根本定。已得說為樂。未得說為苦。如是差別建立。若諸四法跡依能任持世俗戒勝義定慧正法差別建立。謂由任持增上戒世俗正法故。建立初二無貪無瞋。由任持所餘增上心慧勝義正法故。建立后二正念正定。對法論第十卷云。四正行者。謂苦遲通行。苦速通行。樂遲通行。樂速通行。初謂鈍根未得根本禪慮。第二謂利根未得根本靜慮。第三謂鈍根已得根本靜慮。第四謂利根已得根本靜慮。四法跡者。謂無貪無瞋正念正定。無貪無瞋能令增上戒學清凈。不同貪恚門毀犯戒學處故。正念能令增上心學清凈。由於所緣無有妄失。正定能令增上慧學清凈。由定心為能如實遍知故。二十八解脫勝處遍處門。補闕云。問依能解脫二縛故立八解脫者。建立八解脫意也。於五事中用誰為性一問也。以誰事為所緣二問也。于誰事為增上三問也。答中。初明解脫通用如理如量二智為性。前七解脫是后得智故。基等師云。八解脫中初三解脫依五地謂四及欲界。后五解脫通九地。初及第二解青黃赤白顯色。后即觀此顯色真如。是故通以二智為性。此文即說初二非唯作不凈觀也。第三凈解脫中觀凈不凈色。展轉相待待不凈得有凈色。又待凈故得有不凈色。故凈不凈其性不定。既了相待。次觀相隨但有凈

【現代漢語翻譯】 現代漢語譯本： 根據鈍根的人來說，證悟需要較長時間。根據利根的人來說，證悟迅速。對於已經獲得現法樂住四根本定（指色界四禪）的人來說，可以說他們處於快樂之中；對於尚未獲得的人來說，可以說他們處於痛苦之中。這些都是不同的建立方式。 如果說四法跡（指無貪、無瞋、正念、正定）依賴於能夠任持世俗戒、勝義定、慧的正法而建立差別，那就是說，由於任持和增上戒（śīla）這種世俗正法，所以建立了最初的無貪（arāga）和無瞋（adveṣa）。由於任持其餘的增上心（adhicitta）和慧（prajñā）這種勝義正法，所以建立了後面的正念（smṛti）和正定（samādhi）。 《對法論》第十卷說：『四種正行是指苦遲通行、苦速通行、樂遲通行、樂速通行。』最初的苦遲通行是指鈍根且未獲得根本禪慮（dhyāna）的人。第二種苦速通行是指利根且未獲得根本靜慮（samāpatti）的人。第三種樂遲通行是指鈍根且已獲得根本靜慮的人。第四種樂速通行是指利根且已獲得根本靜慮的人。 四法跡是指無貪、無瞋、正念、正定。無貪和無瞋能夠使增上戒學清凈，因為它們不同於貪（rāga）和瞋（dveṣa）之門，不會毀犯戒學之處。正念能夠使增上心學清凈，因為它對於所緣境不會有妄失。正定能夠使增上慧學清凈，因為依靠定心能夠如實遍知。 《二十八解脫勝處遍處門補闕》中說：『問：依據能夠解脫兩種束縛的緣故而建立八解脫，這是建立八解脫的意義。在這五事（指色、受、想、行、識）中，以哪一個作為自性？這是一個問題。以哪一件事物作為所緣？這是第二個問題。對於哪一件事物作為增上？這是第三個問題。』 答覆中，首先說明解脫普遍以如理智和如量智兩種智慧作為自性。前七種解脫是后得智的緣故。窺基（Kuiji）等法師說：『八解脫中，最初三種解脫依賴於五地，即四禪天和欲界。后五種解脫通於九地。』最初和第二種解脫觀察青、黃、赤、白等顯色。後面則是觀察這些顯色的真如（tathātā）。因此，普遍以兩種智慧作為自性。這段文字說明最初兩種解脫並非僅僅是作不凈觀。 第三種凈解脫中，觀察清凈和不凈的顏色。清凈和不凈是展轉相待的，依賴於不凈才能有清凈，又依賴於清凈才能有不凈。既然瞭解了相待的關係，接下來觀察相隨，但有清凈。

【English Translation】 English version: According to those of dull faculties, it is slow. According to those of sharp faculties, it is fast. For those who have already attained the four fundamental concentrations (catasro mūla-dhyānāḥ) of present-moment blissful abiding, it is said to be pleasant; for those who have not yet attained them, it is said to be painful. Such are the differentiations established. If the four traces of dharma (catvāri dharma-padāni) are established with differentiations based on their ability to uphold the mundane precepts (śīla), the superior samādhi (adhi-samādhi), and the prajñā (wisdom) of the true dharma, it means that due to upholding and enhancing the mundane true dharma of precepts, the initial two, non-greed (arāga) and non-hatred (adveṣa), are established. Due to upholding the remaining superior mind (adhicitta) and wisdom, the latter two, right mindfulness (smṛti) and right concentration (samādhi), are established. The tenth fascicle of the Abhidharmakośa states: 'The four right practices refer to painful and slow progress, painful and fast progress, pleasant and slow progress, and pleasant and fast progress.' The first, painful and slow progress, refers to those of dull faculties who have not yet attained the fundamental dhyāna (meditative absorption). The second, painful and fast progress, refers to those of sharp faculties who have not yet attained the fundamental samāpatti (attainment). The third, pleasant and slow progress, refers to those of dull faculties who have already attained the fundamental samāpatti. The fourth, pleasant and fast progress, refers to those of sharp faculties who have already attained the fundamental samāpatti. The four traces of dharma refer to non-greed, non-hatred, right mindfulness, and right concentration. Non-greed and non-hatred can purify the superior discipline of precepts, because they are different from the gates of greed (rāga) and hatred (dveṣa), and do not violate the places of precept training. Right mindfulness can purify the superior discipline of mind, because there is no loss of focus on the object of attention. Right concentration can purify the superior discipline of wisdom, because the concentrated mind is able to truly and thoroughly know. The Supplement to the Twenty-Eight Liberations, Superior Positions, and All-Encompassing Positions states: 'Question: Establishing the eight liberations based on the ability to liberate from the two bondages, what is the meaning of establishing the eight liberations? Among these five aggregates (skandha) – form (rūpa), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) – which is used as the nature? This is one question. Which thing is used as the object of focus? This is the second question. For which thing is it an enhancement? This is the third question.' In the answer, it is first explained that liberation universally uses both the wisdom of reasoning (yathābhūta-jñāna) and the wisdom of measure (yathāvad-jñāna) as its nature. The first seven liberations are due to subsequent wisdom (pṛṣṭhalabdha-jñāna). Master Kuiji and others say: 'Among the eight liberations, the first three liberations rely on the five realms, namely the four dhyāna heavens and the desire realm (kāmadhātu). The latter five liberations are common to the nine realms.' The first and second liberations observe manifest colors such as blue, yellow, red, and white. The latter observes the suchness (tathātā) of these manifest colors. Therefore, they universally use both types of wisdom as their nature. This passage explains that the first two liberations are not solely the practice of contemplating impurity. In the third pure liberation, one observes both pure and impure colors. Purity and impurity are mutually dependent; purity exists because of impurity, and impurity exists because of purity. Since the relationship of mutual dependence is understood, one then observes the accompanying aspect, but there is only purity.

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色。即有不凈色隨。有不凈色即有凈隨。既了相隨觀心自在。是故第三總觀一味為清凈相。據此觀行故。言即諸色中以攝受相及即觀彼凈色真如。如次四空解脫各以自地四蘊及彼真如為所緣。滅盡解脫無所緣也。又修觀者下重明修解脫意。前三解脫除於色不自在障。后解脫除斷無色不自在障。次明勝處。前四如初二后四如第三。以開前三解脫為八勝處故。以勝處緣色緣如通有二。二者一如前三解脫說也。無始已來取色凈相。為境所牽境勝於心心不自在。今時觀色以為不凈或時觀凈。轉換棄皆得自在。若於色事能勝伏時亦於四蘊無色得勝自在。故不更說觀心勝處。通觀色心者以不欲辨勝德辨無邊故。凡夫雖作八勝處觀但緣於色不觀真如。今諸聖者觀色及如名勝智見。異生但由三總故名勝處。非由緣如名勝也。聖者復由緣如故勝。下明遍處。從彼青黃赤白四勝處觀。轉為青黃赤白四遍滿觀。故云由勝處所緣力也。非唯觀彼四色遍滿。亦觀能造地水火風及緣四色四大真如故。言此中差別者。亦以大種相為所緣及彼真如相為所緣皆云相者。據五法初第一相中色及真如為所緣相也。又觀空識無邊處相及彼真如相。若不緣彼空識所緣真如遍滿之境。能依空識不成遍滿。由彼所緣真如之遍滿得名遍滿。之由勝處遍滿勢力令諸解脫亦得

【現代漢語翻譯】 現代漢語譯本 色（rupa，物質）。即有不凈色相隨。有不凈色相即有凈色相隨。既然明瞭（既了）色相隨逐的道理，觀察內心就能自在。因此，第三個總觀，將一切視為一味，就是清凈相。根據這種觀行，所以說，在各種色相中，以攝受相以及觀察彼凈色真如（tathata，如實），依次四空定（catu-arupa-samapatti，四種無色定）解脫，各自以自地的四蘊（catu-skandha，四種構成要素）以及彼真如為所緣。滅盡定（nirodha-samapatti，滅盡定）解脫則無所緣。 又修觀者，下面再次闡明修習解脫的意義。前三個解脫，去除對於色不自在的障礙。后一個解脫，去除斷滅無色不自在的障礙。接下來闡明勝處（abhibhayatana，勝處）。前四個勝處如初二解脫，后四個勝處如第三解脫。因為開演前三個解脫為八勝處。以勝處所緣的色和所緣的真如，通常有二種。二者之一如前三個解脫所說。 無始以來，人們執取色相的凈相，被外境所牽引，外境勝過內心，內心不得自在。現在觀色為不凈，或者有時觀為凈，轉換捨棄，都能得到自在。如果對於色事能夠勝伏，那麼對於四蘊無色也能得到勝自在。所以不再說觀心勝處。通觀色心的人，是因為不想要辨別勝德，辨別無邊之故。凡夫雖然修作八勝處觀，但只緣於色，不觀真如。現在諸聖者，觀色及真如，名為勝智見。異生（prthagjana，凡夫）只是由於三總觀的緣故，名為勝處，不是由於緣真如而得名。聖者又由於緣真如的緣故而殊勝。下面闡明遍處（kasina-ayatana，遍處）。從彼青黃赤白四勝處觀，轉為青黃赤白四遍滿觀。所以說由勝處所緣的力量。不只是觀彼四色遍滿，也觀能造的地水火風以及緣四色四大真如。所以說此中差別在於，也以大種相為所緣，以及彼真如相為所緣，都說『相』，是根據五法（panca-dharma，五法）初第一相中色及真如為所緣相。又觀空無邊處相以及彼真如相。如果不緣彼空識所緣的真如遍滿之境，能依的空識不能成就遍滿。由於彼所緣真如的遍滿，而得名遍滿。由於勝處遍滿的勢力，令諸解脫也得。

【English Translation】 English version Rupa (form, matter). That is, impure rupa (form) follows. If there is impure rupa, then pure rupa follows. Since one understands the principle of form following, observing the mind becomes free. Therefore, the third general contemplation, regarding everything as one flavor, is the aspect of purity. According to this practice, it is said that among all forms, with the aspect of acceptance and observing the Suchness (tathata, thusness) of pure form, the four formless attainments (catu-arupa-samapatti, the four formless absorptions) and liberation each take their own four aggregates (catu-skandha, the four aggregates) and that Suchness as their object. The cessation attainment (nirodha-samapatti, the attainment of cessation) liberation has no object. Furthermore, the practitioner of contemplation, below, further clarifies the meaning of cultivating liberation. The first three liberations remove the obstacle of unfreedom regarding form. The last liberation removes the obstacle of cutting off unfreedom regarding formlessness. Next, the abhibhayatana (mastery of the senses) are explained. The first four abhibhayatana are like the first two liberations, and the last four abhibhayatana are like the third liberation. Because the first three liberations are expanded into the eight abhibhayatana. The object of the abhibhayatana, form and Suchness, usually have two types. One of the two is as described in the first three liberations. Since beginningless time, people have grasped the pure aspect of form, being led by external objects, the external objects surpassing the mind, and the mind not being free. Now, contemplating form as impure, or sometimes contemplating it as pure, transforming and abandoning it, one can attain freedom. If one can overcome form, then one can also attain mastery and freedom over the four aggregates and formlessness. Therefore, the contemplation of the mind's mastery is no longer discussed. Those who generally contemplate form and mind do so because they do not want to distinguish superior virtues, to distinguish the boundless. Although ordinary people cultivate the eight abhibhayatana, they only focus on form and do not contemplate Suchness. Now, the sages contemplate form and Suchness, which is called superior wisdom and vision. Ordinary beings (prthagjana, ordinary people) are called abhibhayatana only because of the three general contemplations, not because of focusing on Suchness. Sages are superior because they focus on Suchness. Below, the kasina-ayatana (all-embracing) are explained. From the contemplation of the four abhibhayatana of blue, yellow, red, and white, it transforms into the four all-embracing contemplations of blue, yellow, red, and white. Therefore, it is said to be due to the power of the object of the abhibhayatana. It is not only contemplating the four colors as all-embracing, but also contemplating the earth, water, fire, and wind that create them, as well as the Suchness of the four great elements that are related to the four colors. Therefore, it is said that the difference here lies in also taking the aspect of the great elements as the object, and the aspect of that Suchness as the object. All are called 'aspects' because, according to the first aspect in the initial five dharmas (panca-dharma, five dharmas), form and Suchness are the objects. Also, contemplate the aspect of the sphere of infinite space and the aspect of that Suchness. If one does not focus on the all-embracing realm of Suchness that is the object of the sphere of infinite space and consciousness, the sphere of infinite space and consciousness that relies on it cannot achieve all-embracingness. Because of the all-embracingness of that Suchness, it is named all-embracing. Due to the power of the all-embracingness of the abhibhayatana, it also allows the liberations to attain.

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清凈者。此文即說勝處為初遍處第二解脫最後。泰法師解攝論中。三科功德最明為妨。彼云遍處唯因一向有漏。解脫唯果一向無漏。勝處在中義通因果。辨勝處中但是究竟即是果名。但是無漏即通因果。是無漏非究竟者。八勝處已得空觀名為無漏。望八解脫是因非果故非究竟。是究竟非無漏者。八勝處中初修起時是彼遍入之果名為究竟。未得空觀名為無漏。備云。舊攝論云。是無漏非究竟等者。是成實論義勘梵本釋論無此文也。修三科法有二次第。一初學次第。先得解脫。次得勝處。后得遍處。二空觀次第。遍處次勝處后解脫。今此文意據后為論。若爾何故此中先說勝處。次說遍處解脫耶。解云。此約說之前後非觀行前後。

瑜伽論記卷第十九(之上終)

瑜伽論記卷第十九(之下)(論本第七十三)

釋遁倫集撰

論本第七十三

上來釋五事中有其二頌。初頌已作十門分別訖。自下第二頌后以十二門分別。于中初舉一頌列其十一門。后依門次第解。釋頌中門數開合不同。景師判云。有其十門。即言思擇自性者是第一也。備兩釋。一解。能思擇取等諸門故云思擇自性。若依此解思擇自性是總標。取薩迦下正列九門。二解。思擇為第一門。自性為第二門。是故長行中問彼一切法。當言已

【現代漢語翻譯】 現代漢語譯本： 清凈者（指已證得清凈境界的人）。這段文字說明了勝處（Abhibhayatana，克服一切境界的禪定）是初遍處（Kasina，一種禪修方法）的第二解脫（Vimoksha，從煩惱中解脫的境界）的最終目標。泰法師在解釋《攝大乘論》時，認為三科功德（遍處、勝處、解脫的功德）最明顯的作用是防止（錯誤理解）。他認為遍處僅僅是因，而且總是有漏的（具有煩惱的）；解脫僅僅是果，而且總是無漏的（沒有煩惱的）。勝處則介於兩者之間，既可以是因，也可以是果。辨別勝處時，如果是究竟的，那就是果；如果是無漏的，那就既可以是因，也可以是果。如果是無漏但非究竟的，那麼八勝處在獲得空觀（Sunyata，對事物空性的洞察）后，就被認為是無漏的。相對於八解脫來說，它是因而不是果，所以不是究竟的。如果是究竟但非無漏的，那麼八勝處在初修時，是遍入（指進入禪定狀態）的果，被稱為究竟。在未獲得空觀時，它不是無漏的。備云：舊《攝大乘論》說，『是無漏非究竟』等等，這是成實論的觀點，查閱梵文版本和註釋，並沒有這段文字。修習三科法有兩種次第：一是初學次第，先獲得解脫，再獲得勝處，最後獲得遍處；二是空觀次第，遍處之後是勝處，最後是解脫。現在這段文字的意思是以後者為論。如果是這樣，為什麼這裡先說勝處，再說遍處和解脫呢？解釋說：這是按照敘述的先後順序，而不是觀行（Vipassana，內觀）的先後順序。 《瑜伽師地論記》卷第十九（之上終） 《瑜伽師地論記》卷第十九（之下）（論本第七十三） 釋遁倫集撰 論本第七十三 上面解釋五事（指五種修行方法）中有兩頌。第一頌已經用十門分別完畢。下面第二頌以後用十二門分別。其中先舉出一頌，列出十一門，然後按照門的次第解釋。解釋頌中的門數，開合不同。景師判斷說，有十門，即『言思擇自性』是第一門。備有兩種解釋：一種解釋是，能夠思擇取等等諸門，所以說是思擇自性。如果按照這種解釋，思擇自性是總標，取薩迦下是正式列出九門。另一種解釋是，思擇是第一門，自性是第二門。所以長行中問『彼一切法，當言已』

【English Translation】 English version: The pure one (referring to someone who has attained a state of purity). This passage explains that the Abhibhayatana (mastery of all realms) is the ultimate goal of the first Kasina (a meditation technique) and the second Vimoksha (liberation from afflictions). When explaining the Mahāyānasaṃgraha, Master Tai believes that the most obvious function of the merits of the three categories (Kasina, Abhibhayatana, and Vimoksha) is to prevent (misunderstanding). He believes that Kasina is only a cause and is always tainted (with afflictions); Vimoksha is only an effect and is always untainted (without afflictions). Abhibhayatana is in between, and can be both a cause and an effect. When distinguishing Abhibhayatana, if it is ultimate, then it is an effect; if it is untainted, then it can be both a cause and an effect. If it is untainted but not ultimate, then the eight Abhibhayatanas are considered untainted after obtaining the Sunyata (insight into the emptiness of things). Relative to the eight Vimokshas, it is a cause rather than an effect, so it is not ultimate. If it is ultimate but not untainted, then the eight Abhibhayatanas, when first practiced, are the effect of entering Samadhi (a state of meditative concentration), and are called ultimate. Before obtaining Sunyata, it is not untainted. Bei Yun: The old Mahāyānasaṃgraha says, 'It is untainted but not ultimate,' etc. This is the view of the Satyasiddhi School. Checking the Sanskrit version and commentary, there is no such passage. There are two sequences for practicing the three categories of Dharma: one is the sequence for beginners, first obtaining Vimoksha, then obtaining Abhibhayatana, and finally obtaining Kasina; the other is the sequence for Sunyata, after Kasina is Abhibhayatana, and finally Vimoksha. The meaning of this passage is based on the latter. If so, why does it first mention Abhibhayatana, then Kasina and Vimoksha? The explanation is: this is according to the order of narration, not the order of Vipassana (insight meditation). Yogācārabhūmi-śāstra-bhāṣya Scroll 19 (End of the first part) Yogācārabhūmi-śāstra-bhāṣya Scroll 19 (Second part) (Treatise Text 73) Compiled by Shi Dunlun Treatise Text 73 Above, in the explanation of the five matters (referring to five methods of practice), there are two verses. The first verse has already been distinguished using ten doors. Below, the second verse will be distinguished using twelve doors. Among them, first one verse is cited, listing eleven doors, and then explained according to the order of the doors. The number of doors in the explanation of the verse varies in opening and closing. Master Jing judges that there are ten doors, that is, 'the words thinking and selecting self-nature' is the first door. Bei has two explanations: one explanation is that it is able to think and select, etc., all the doors, so it is said to be thinking and selecting self-nature. According to this explanation, thinking and selecting self-nature is the general label, and taking Satkāya (the view of a real self) below is the formal listing of nine doors. Another explanation is that thinking and selecting is the first door, and self-nature is the second door. Therefore, in the long passage, the question is 'All those dharmas, should it be said already'

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下釋第二門。若依此解有十一門。今則九十一門。同備后解。思擇者是第一。自性第二。取是第三。薩迦第四。有是第五。世間第六。真是第七。尋伺第八。實知第九。密意第十。次第第十一。依門釋中略作九段。以薩迦耶有及世間一處合釋故也。就解初門明四諦相攝。后依句數分別。前中景雲。相四安立諦攝者。向前論論相通安立非安立諦攝與此相違者。相有寬狹二義。分別三諦攝除滅諦者。此文即說分別收于道諦者。以分別中有解脫分及抉擇分善。是方便道及資糧道通名道諦攝。其分別是其苦集。真如四非安諦攝者。四諦平等真如是非安立諦攝故言也。泰師章云。如前有漏無漏門。分別唯有漏。今言分別三諦攝。以論說道諦有五。即通有漏也。真如四非安立諦攝者。是諦真如故名四。不可安立為因果。故言非安立。下辨句數有五問答。初問答相及名等。諸名皆是相有相而非名者。以寬問狹故順后句答。此文即是五法皆名為相。余隨所應等者。以相對分別等三。又以名對后三乃至真如對正智通塞亦爾。第二問答相及相相。五事有體通名為相。五中初相通列五名。故名相相。答諸相相皆是相。或有相非初相相謂餘名等四相。亦是順后句答。第三問答。相名四句問答。若以分別初相相時。一切皆第二名相與相相更相和合

【現代漢語翻譯】 現代漢語譯本 下面解釋第二門。如果按照之前的解釋，有十一門，現在則有九十一門，都包含在後面的解釋中。思擇（Vikalpa，分別）是第一門，自性（Svabhāva，自性）是第二門，取（Upādāna，取）是第三門，薩迦（Satkāya，有身）是第四門，有（Bhava，有）是第五門，世間（Loka，世間）是第六門，真（Satya，真）是第七門，尋伺（Vitarka-vicāra，尋伺）是第八門，實知（Tathatā，如實知）是第九門，密意（Abhiprāya，密意）是第十門，次第（Krama，次第）是第十一門。在依門解釋中，略作九段，因為薩迦耶、有和世間一處合併解釋的緣故。 就解釋第一門，闡明四諦（catvāri-ārya-satyāni，四聖諦）的相攝關係。後面依據句子的數量分別解釋。前面的內容說，『相』（Lakṣaṇa，相）和『四安立諦』（catvāri pratiṣṭhita-satyāni，四安立諦）相攝。之前論述的『相』，既包括安立諦，也包括非安立諦，這與此處的說法相反。『相』有寬泛和狹隘兩種含義。分別三諦（苦、集、道諦）相攝，排除滅諦（Nirodha-satya，滅諦）的情況，這段文字說明分別包含在道諦中。因為分別中包含解脫分和抉擇分善，是方便道和資糧道，都統稱為道諦所攝。其中的『分別』是苦和集。真如（Tathātā，真如）四非安立諦相攝，四諦的平等真如是非安立諦所攝，所以這樣說。泰師的章節中說，如同前面有漏無漏門，分別只有有漏，現在說分別三諦相攝，因為論述說道諦有五種，即通於有漏。真如四非安立諦相攝，是諦真如，所以稱為四，不可安立為因果，所以說非安立。 下面辨析句子的數量，有五個問答。最初的問答是關於『相』和『名』（Nāma，名）等。諸名都是相，有相而不是名的情況，因為用寬泛的概念提問狹隘的概念，所以順著後面的句子回答。這段文字是說五法都稱為『相』。其餘的隨所應等，是用『相』相對『分別』等三者，又用『名』相對後面的三者，乃至『真如』相對『正智』（Samyag-jñāna，正智），通達或阻塞也是如此。第二個問答是關於『相』和『相相』（Lakṣaṇa-lakṣaṇa，相相）。五事有體，都統稱為『相』。五者中，最初的『相』通列五名，所以稱為『相相』。回答說，諸『相相』都是『相』，或者有『相』不是最初的『相相』，指的是其餘的『名』等四相。這也是順著後面的句子回答。第三個問答是關於『相』和『名』的四句問答。如果用『分別』作為最初的『相相』時，一切都是第二『名相』，與『相相』互相和合。

【English Translation】 English version Now, explaining the second gate. According to the previous explanation, there are eleven gates, but now there are ninety-one gates, all included in the later explanation. Vikalpa (思擇, discrimination) is the first gate, Svabhāva (自性, self-nature) is the second, Upādāna (取, grasping) is the third, Satkāya (薩迦, existing body) is the fourth, Bhava (有, existence) is the fifth, Loka (世間, world) is the sixth, Satya (真, truth) is the seventh, Vitarka-vicāra (尋伺, investigation and analysis) is the eighth, Tathatā (實知, suchness) is the ninth, Abhiprāya (密意, intention) is the tenth, and Krama (次第, sequence) is the eleventh. In the explanation based on the gates, it is briefly divided into nine sections because Satkāya, Bhava, and Loka are explained together in one place. Regarding the explanation of the first gate, clarifying the relationship of the Four Noble Truths (catvāri-ārya-satyāni, 四聖諦). Later, explanations are given separately based on the number of sentences. The previous content stated that 'Lakṣaṇa' (相, characteristic) is included in the 'Four Established Truths' (catvāri pratiṣṭhita-satyāni, 四安立諦). The 'Lakṣaṇa' discussed earlier includes both established and non-established truths, which contradicts the statement here. 'Lakṣaṇa' has both broad and narrow meanings. Discriminating the inclusion of the three truths (suffering, origin, and path) and excluding the truth of cessation (Nirodha-satya, 滅諦), this passage explains that discrimination is included in the Path Truth. Because discrimination includes the virtuous aspects of liberation and determination, which are expedient paths and paths of accumulation, they are all collectively referred to as being included in the Path Truth. The 'discrimination' within them is suffering and origin. Tathātā (真如, suchness) is included in the four non-established truths, and the equal suchness of the four truths is included in the non-established truths, hence this statement. In Master Tai's chapter, it is said that just as in the previous gate of defiled and undefiled, discrimination is only defiled, now it is said that discrimination is included in the three truths because the discussion states that there are five types of Path Truth, which are all defiled. Tathātā is included in the four non-established truths, and it is the truth of suchness, so it is called four, and it cannot be established as cause and effect, hence the term non-established. Below, the number of sentences is analyzed, with five questions and answers. The initial question and answer are about 'Lakṣaṇa' (相, characteristic) and 'Nāma' (名, name), etc. All names are characteristics, and there are cases where there are characteristics but not names, because a broad concept is used to question a narrow concept, so the answer follows the later sentence. This passage states that the five dharmas are all called 'Lakṣaṇa'. The rest, such as 'as appropriate', uses 'Lakṣaṇa' in relation to the three of 'discrimination' etc., and 'Nāma' in relation to the later three, and even 'Tathātā' in relation to 'Samyag-jñāna' (正智, right knowledge), whether it is accessible or obstructed is also the same. The second question and answer are about 'Lakṣaṇa' and 'Lakṣaṇa-lakṣaṇa' (相相, characteristic of characteristic). The five things have substance and are collectively called 'Lakṣaṇa'. Among the five, the initial 'Lakṣaṇa' lists all five names, so it is called 'Lakṣaṇa-lakṣaṇa'. The answer is that all 'Lakṣaṇa-lakṣaṇa' are 'Lakṣaṇa', or there are 'Lakṣaṇa' that are not the initial 'Lakṣaṇa-lakṣaṇa', referring to the other four characteristics such as 'Nāma'. This is also answering according to the later sentence. The third question and answer are about the four-fold question and answer of 'Lakṣaṇa' and 'Nāma'. If 'discrimination' is used as the initial 'Lakṣaṇa-lakṣaṇa', then everything is the second 'Nāma-lakṣaṇa', which combines with 'Lakṣaṇa-lakṣaṇa'.

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相依而起分別心耶。設以分別第二名相時。一切皆初相相與第二名相更相和合相依而起分別耶。答有分別初相相。非以第二名相更相和合相依而起分別。謂如牛羊及嬰兒等分別心。不可了其名所有初相相。又初地已上諸菩薩等。于諸相中已拔名下有決定義名言熏習法執隨眠故。諸菩薩等緣諸相相時不依其名言取相相也。二有分別第二名相。非以初相相更互相合相依而起分別。謂外國人初至他國。分別名相不了其相相事。三與上相違解名言。凡依名取相依相取名是俱句。四無分分別智名相俱遣。除上爾所相是俱非句。第四問答約真如思觀四句。景雲。若思惟真如乃至不見實真如者。即加行及后得智推求真如之時。即有似真如相當心顯現。不見實如。下出其位。謂未通達及通達后思惟安立真如。有觀真如至思惟其相者。無分別智正證名觀。非是分別取相思惟真如。然有作意相應苦起。即說作意名為思惟。故言由勝義故思惟其相。俱句謂通達后相續思惟非安立真如者。初出現后云相續。真智起返緣觀中所見真如。由證智導故猶自明瞭。俱非者謂離如理作意思惟諸相。泰云。思惟真如非觀見真如。謂地前以第二分別所攝如理作意乃至忍位思惟思塵無相空理。世第一法思惟識無生空理。謂是平等真如。但見真如影像相是初相相攝

【現代漢語翻譯】 現代漢語譯本 是依賴於初相（最初的表象）而產生分別心嗎？如果以分別第二名相（第二種名稱概念）時，一切都是初相與第二名相互相結合，相互依賴而產生分別嗎？答：有分別初相，但不是以第二名相互相結合，相互依賴而產生分別。例如牛羊和嬰兒等的分別心，不能理解其名稱所代表的初相。此外，初地以上的菩薩等，在各種表象中已經拔除了名稱下的決定性名言熏習和法執隨眠，因此，諸菩薩等在緣取各種表象時，不依賴於其名稱來取相。二、有分別第二名相，但不是以初相互相結合，相互依賴而產生分別。例如外國人初到他國，分別名稱概念，卻不瞭解其表象所代表的事物。三、與上述情況相反，理解名稱概念。凡是依賴名稱來取相，依賴表象來取名，這是俱句（兩者都成立）。四、沒有分別智，名稱概念都被捨棄。除了上述情況，這是俱非句（兩者都不成立）。第四個問答是關於以真如（事物的真實本性）為對象的思觀四句。景雲說：『如果思惟真如，乃至不能見到真實的真如，那麼在進行加行（修行）以及后得智（證悟后獲得的智慧）來推求真如的時候，就會有類似於真如的表象顯現，但並不是真正的真如。』下面說明其所處的位置，即未通達真如以及通達真如后思惟安立真如。有觀真如乃至思惟其相的人，無分別智（不帶分別的智慧）正確地證悟，這稱為觀，而不是分別取相思惟真如。然而，會有與作意（心理活動）相應的苦產生，因此說作意名為思惟。所以說，由於勝義（最高的真理）的緣故而思惟其相。俱句是指通達真如后相續思惟，而不是安立真如的人，初出現后云相續。真智（真實的智慧）生起，反過來緣觀中所見的真如，由於證智（證悟的智慧）的引導，所以仍然能夠明白。俱非是指離開如理作意（符合真理的心理活動）而思惟各種表象。泰云說：『思惟真如，但不是觀見真如。』指的是地前（菩薩十地之前）以第二分別（分別心）所攝的如理作意，乃至忍位（菩薩修行的一個階段）思惟思塵（思維的對象）無相空理。世第一法（世間最高的法）思惟識（意識）無生空理，這指的是平等真如（平等不變的真如）。但所見到的只是真如的影像，屬於初相所攝。

【English Translation】 English version Is the arising of discriminative mind dependent on the initial appearance (first appearance)? If, when discriminating the second name-concept (second name and concept), are all discriminations arising from the initial appearance and the second name-concept combining and mutually depending on each other? Answer: There is discrimination of the initial appearance, but it does not arise from the second name-concept combining and mutually depending on each other. For example, the discriminative minds of cattle, sheep, and infants cannot understand the initial appearance represented by their names. Furthermore, Bodhisattvas from the first Bhumi (stage of Bodhisattva path) onwards have eradicated the definitive verbal imprints and the latent tendencies of attachment to phenomena associated with names in all appearances. Therefore, when Bodhisattvas perceive various appearances, they do not rely on their names to grasp the appearances. Two, there is discrimination of the second name-concept, but it does not arise from the initial appearance combining and mutually depending on each other. For example, when foreigners first arrive in a foreign country, they discriminate names and concepts but do not understand the things represented by those appearances. Three, the opposite of the above, understanding names and concepts. Whenever one relies on names to grasp appearances and relies on appearances to name, this is a 'both' statement (both are true). Four, there is no discriminative wisdom, and both names and concepts are abandoned. Except for the above situations, this is a 'neither' statement (neither is true). The fourth question and answer concerns the fourfold contemplation on Suchness (true nature of reality). Jingyun said: 'If one contemplates Suchness but does not see the real Suchness, then when engaging in practice (exertion) and using subsequent wisdom (wisdom attained after enlightenment) to seek Suchness, an appearance similar to Suchness will manifest, but it is not the real Suchness.' The following explains its position, namely, contemplating and establishing Suchness before and after understanding Suchness. Those who contemplate Suchness and even contemplate its appearance, the non-discriminative wisdom (wisdom without discrimination) correctly realizes, which is called contemplation, not discriminating and grasping appearances to contemplate Suchness. However, suffering associated with attention (mental activity) will arise, therefore attention is called contemplation. Therefore, it is said that one contemplates its appearance because of the ultimate truth (highest truth). 'Both' refers to those who continuously contemplate after understanding Suchness, but do not establish Suchness, initially appearing and then continuously. Real wisdom (true wisdom) arises and turns back to perceive the Suchness seen in contemplation, and because it is guided by the wisdom of realization (wisdom of enlightenment), it is still clear. 'Neither' refers to contemplating various appearances apart from appropriate attention (mental activity conforming to truth). Taiyun said: 'Contemplating Suchness, but not seeing Suchness.' This refers to the appropriate attention encompassed by the second discrimination (discriminative mind) before the Bhumis (stages of Bodhisattva path), up to the stage of forbearance (a stage of Bodhisattva practice), contemplating the emptiness of the object of thought (object of thinking) without appearance. The highest worldly dharma (highest worldly teaching) contemplates the emptiness of the non-arising of consciousness (consciousness), which refers to equal Suchness (equal and unchanging Suchness). But what is seen is only the image of Suchness, which belongs to the initial appearance.

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。不見本性相第四實真如。從初發心乃至世第一法。未至初地正通達真如位。及初地已上正體智通達真如。後起后得智思惟真如。從后得智出觀。後重更作意思惟安立真如影像相。亦是初相相攝。皆作意思惟第四真如故。名思惟真如。然觀但觀見初相相。不見第四實真如也。第二句有觀真如非思惟真如者。謂初地已上正體智通達真如時由勝義道理故。加行智中思惟其初相相。不可得即入正體智觀見實真如。以初相相俗諦謂有勝義謂無故也。第三句者諸正體智通達真如后。相續即起后得智重思惟非安立諦真如理。西方有二釋。初釋云。相續後得智思惟真如。無影像相真如觀故。名觀真如。第二釋云。后得智雖有影像相真如觀是初相相攝。然與本性相真如相似。故名觀非安立真如。前第一句別更作意思惟安立真如。與本性相實真如不相似。故名不觀真如也。第四句者。謂離如理所引作意思惟別諸相。不思惟真如相。備云。思惟以分別作意為體。以分別故定非正體智。相應作意觀以慧為體。以證真如慧及緣似真相事併名為觀。觀思既不同。故作四句。第一句地前加行智及緣安立后得智。第二句即正體智。第三句緣非安立后得智。問何故第一句中后得智緣真如名安立。第三句中所緣真如者名非安立耶。解云。第三句中所明後智

【現代漢語翻譯】 現代漢語譯本：不見本性相第四實真如（根本真實的如如）。從初發心乃至世第一法（世間最高的善法）。未至初地（菩薩十地中的第一地，歡喜地）正通達真如位。及初地已上正體智通達真如。後起后得智思惟真如。從后得智出觀。後重更作意思惟安立真如影像相。亦是初相相攝。皆作意思惟第四真如故。名思惟真如。然觀但觀見初相相。不見第四實真如也。第二句有觀真如非思惟真如者。謂初地已上正體智通達真如時由勝義道理故。加行智中思惟其初相相。不可得即入正體智觀見實真如。以初相相俗諦謂有勝義謂無故也。第三句者諸正體智通達真如后。相續即起后得智重思惟非安立諦真如理。西方有二釋。初釋云。相續後得智思惟真如。無影像相真如觀故。名觀真如。第二釋云。后得智雖有影像相真如觀是初相相攝。然與本性相真如相似。故名觀非安立真如。前第一句別更作意思惟安立真如。與本性相實真如不相似。故名不觀真如也。第四句者。謂離如理所引作意思惟別諸相。不思惟真如相。備云。思惟以分別作意為體。以分別故定非正體智。相應作意觀以慧為體。以證真如慧及緣似真相事併名為觀。觀思既不同。故作四句。第一句地前加行智及緣安立后得智。第二句即正體智。第三句緣非安立后得智。問何故第一句中后得智緣真如名安立。第三句中所緣真如者名非安立耶。解云。第三句中所明後智 意思是說，無法直接看到本性相，也就是第四種真實的如如。從最初發菩提心，直到達到世間最高的善法，在尚未達到初地（歡喜地）時，只是初步通達真如的位階。而初地及以上的菩薩，則是以正體智通達真如。之後生起后得智來思惟真如。從后得智出觀后，再次以作意來思惟並安立真如的影像相，這仍然屬於初相相的範疇。因為都是以作意來思惟第四種真如，所以稱為『思惟真如』。然而，這種觀只能看到初相相，無法見到第四種真實的如如。 第二種情況是『觀真如而非思惟真如』，指的是初地及以上的菩薩，以正體智通達真如時，由於勝義諦的道理，在加行智中思惟初相相，當這種思惟不可得時，就能進入正體智，觀見到真實的真如。這是因為初相相在俗諦中被認為是存在的，而在勝義諦中則被認為是不存在的。 第三種情況是，在正體智通達真如之後，相續生起后得智，重新思惟非安立諦的真如理。西方對此有兩種解釋。第一種解釋是，相續的后得智思惟真如，因為沒有影像相的真如觀，所以稱為『觀真如』。第二種解釋是，后得智雖然有影像相的真如觀，但屬於初相相的範疇，並且與本性相的真如相似，所以稱為『觀非安立真如』。前面第一種情況，是特別以作意來思惟安立的真如，與本性相的真實真如不相似，所以稱為『不觀真如』。 第四種情況是，遠離如理所引導的作意思惟，分別各種相，不思惟真如相。備云：思惟以分別作意為體，因為有分別，所以一定不是正體智。相應的作意觀以慧為體，以證悟真如的智慧以及緣于相似真相的事物，都稱為觀。觀和思惟既然不同，所以分為四句。第一句是地前加行智以及緣于安立的后得智。第二句是正體智。第三句是緣于非安立的后得智。問：為什麼第一句中后得智所緣的真如稱為安立，而第三句中所緣的真如稱為非安立呢？答：第三句中所說明的后得智

【English Translation】 English version: 'Not seeing the essential nature aspect, the fourth, the ultimately real Suchness (Tathata).' From the initial arising of the aspiration for enlightenment up to the highest mundane dharma (the highest worldly virtue), before reaching the first Bhumi (the first of the ten Bodhisattva grounds, Joyful Ground), one correctly penetrates the position of Suchness. And from the first Bhumi onwards, the Correct Embodied Wisdom (正體智) penetrates Suchness. Subsequently, the Acquired Wisdom (后得智) arises to contemplate Suchness. Emerging from the contemplation of Acquired Wisdom, one again intentionally contemplates and establishes the image aspect of Suchness. This is also encompassed by the initial aspect. All are intentionally contemplating the fourth Suchness, hence it is called 'contemplating Suchness.' However, this contemplation only sees the initial aspect and does not see the fourth, the ultimately real Suchness. The second phrase, 'observing Suchness but not contemplating Suchness,' refers to when the Correct Embodied Wisdom of those on or above the first Bhumi penetrates Suchness, due to the principle of ultimate truth (勝義道理). In the Preparatory Wisdom (加行智), one contemplates the initial aspect of Suchness. When this contemplation becomes unattainable, one enters the Correct Embodied Wisdom and observes the real Suchness. This is because the initial aspect is considered existent in conventional truth (俗諦), but non-existent in ultimate truth. The third phrase refers to after the Correct Embodied Wisdom penetrates Suchness, the subsequent Acquired Wisdom arises continuously to contemplate the principle of Suchness that is not established as truth (非安立諦). There are two Western interpretations of this. The first interpretation is: the continuous Acquired Wisdom contemplates Suchness, and because there is no contemplation of Suchness with an image aspect, it is called 'observing Suchness.' The second interpretation is: although the Acquired Wisdom has a contemplation of Suchness with an image aspect, it is encompassed by the initial aspect, and because it is similar to the essential nature aspect of Suchness, it is called 'observing non-established Suchness.' The first phrase mentioned earlier, which is intentionally contemplating and establishing Suchness, is dissimilar to the essential nature aspect of real Suchness, hence it is called 'not observing Suchness.' The fourth phrase refers to separating from the intentional contemplation guided by reason, distinguishing various aspects, and not contemplating the aspect of Suchness. It is stated: 'Contemplation takes discriminative intention as its essence. Because of discrimination, it is definitely not Correct Embodied Wisdom. Corresponding intentional observation takes wisdom as its essence. The wisdom that realizes Suchness and the things that resemble true aspects are both called observation.' Since observation and contemplation are different, they are divided into four phrases. The first phrase is the Preparatory Wisdom before the Bhumis and the Acquired Wisdom that relies on establishment. The second phrase is the Correct Embodied Wisdom. The third phrase is the Acquired Wisdom that relies on non-establishment. Question: Why is the Suchness relied upon by the Acquired Wisdom in the first phrase called establishment, while the Suchness relied upon in the third phrase is called non-establishment? Answer: The Acquired Wisdom explained in the third phrase

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由正體智次第所生故。非安立真如。第一句中所緣真如不似本質故名安立。問如來后智何法體耶。解云。西國二說。一說如來后智一向不緣真如。何以故。若欲緣真即證真如故。即名正體智。一說后得智亦緣真俗。然其後得智有其二種。一者於一剎那正體智中境判二智。若如是者一向緣理。二者自有後得智緣俗諦及緣真如相。第四句除緣理作意。余諸作意。如此四句真如為宗。故名真四句。基云。初句。地前加行智有分別故。所緣真如相不似本質真如。故不名為觀真如。第二句。正體智非分別故。證真如故問答。若爾何故言思惟。解云。不同前思惟。如無漏末那名為意。非染思故不名思。無漏故亦名為思。第三句初地已上正體智次第所引緣真如。后得智所緣似真如相。極似真如故名之為觀。以分別故名為思惟。實論所緣名非安立。第四句除緣理作意余作意。余義料簡與備師同。景雲。思惟有二義。一重觀故。二非真觀故。觀即通達觀照義。然即第三句亦觀思惟真如者。謂修道正智。以重觀故名思惟。以觀照故名觀。如義當古人修道名思惟。今尋諸釋泰釋為勝。然若依難陀論師。因中正體智不修本質真。變余影像。不合此文。準相四句義還有順。第五問答約相相思觀四句。景雲。翻前四句。有思惟相不觀其相謂前第二句

者。是離相思惟真如之相。不是取相觀真如相。即是向前觀不思惟。有觀其相不思惟相。前加行智思求真如未能正證。及后得智還緣真如取相觀也。有思惟相觀其相謂前第四句者。謂離如理所引作意思惟諸相。即是不思惟真如亦不觀真如也。有非思惟相亦非觀其相謂前第三句者。謂初出觀后得智心中思惟非安立諦真如。而諸不思不觀諸法相也。景雲。第二句但思惟其相。據勝義畢竟不可得故。名思惟相。於時無相但見真如不見相故。名不觀其相也。前初句觀見真如相。是中初相。然當時思惟真如。不思惟真如相也。前第四句思惟初相亦觀初相。可解。前第三句思惟實真如慧觀實真如著。故非思惟。五事等相亦非觀初相也。以此第四句證。故知。前第三句后得智分別心亦觀實真如著也。以影像真如稱前觀中本性相真如。故名觀真如。地前未通達真如故無相。無生觀中雖有似真如相。現不稱實真如。故不觀真如也。備云。此中思惟通與正體后得智相應。作意加行后智及諸分別慧名為觀。亦不取緣理。后得智既有此別故有四句。四句。中雖有真如以相為宗故。名相四句翻前可知。基師意與備同。初云有思惟相不觀其相謂前第二句者。此明正體智思惟真如體相。不觀真如外諸相。第二句有觀其相不思惟相謂前初句者。此明觀諸

【現代漢語翻譯】 現代漢語譯本：這裡說的是，離開對錶相的思惟，而思惟真如（Tathata，事物的真實本性）之相。這不是執取表相來觀察真如之相。也就是前面所說的『觀而不思惟』。『有觀其相不思惟相』，指的是前加行智（Purva-prayoga-jnana，預備階段的智慧）思求真如，但尚未真正證得，以及后得智（Pascat-labdha-jnana，證悟后獲得的智慧）仍然緣于真如，並執取其相來觀察。『有思惟相觀其相』，指的是前面第四句的情況，即離開如理所引發的作意，思惟諸相，這也就是不思惟真如，也不觀察真如。『有非思惟相亦非觀其相』，指的是前面第三句的情況，即初出觀后，后得智心中思惟非安立諦（Asamsthita-satya，非建立的真理）的真如，而不思惟、不觀察諸法之相。景雲法師說，第二句『但思惟其相』，是因為勝義（Paramartha，最高的真理）畢竟不可得，所以稱為『思惟相』。此時沒有表相，只能見到真如，而見不到表相，所以稱為『不觀其相』。前面第一句『觀見真如相』，是其中的初相。然而當時思惟的是真如，而不是思惟真如之相。前面第四句『思惟初相亦觀初相』，可以理解。前面第三句思惟的是真實真如的智慧，觀察的是真實真如，因此『非思惟』。五事等相也不是觀察初相。用這第四句來證明，就知道前面第三句的后得智分別心，也是觀察真實真如的。用影像真如來稱呼前面觀中的本性相真如，所以稱為『觀真如』。地前（菩薩十地之前）未通達真如，所以沒有相。無生觀（Anutpada-dharma-ksanti，對無生法的領悟）中雖然有相似真如之相顯現，但不符合真實真如，所以不觀察真如。備法師說，這裡思惟通於正體和后得智相應。作意、加行、后智以及諸分別慧稱為觀，也不取緣理。后得智既然有這種區別，所以有四句。四句中雖然有真如，但以相為宗，所以稱為相四句，與前面的情況相反，可以推知。基師的觀點與備法師相同。最初說『有思惟相不觀其相謂前第二句者』，這是說明正體智思惟真如的體相，不觀察真如之外的諸相。第二句『有觀其相不思惟相謂前初句者』，這是說明觀察諸

【English Translation】 English version: This refers to contemplating the aspect of Suchness (Tathata, the true nature of things) by detaching from the thought of appearances. It is not observing the aspect of Suchness by grasping onto appearances. This is what was previously stated as 'observing without contemplating'. 'Having contemplation of the aspect, but not contemplating the aspect' refers to the preliminary wisdom (Purva-prayoga-jnana, wisdom of the preparatory stage) seeking Suchness, but not yet truly realizing it, and the subsequent wisdom (Pascat-labdha-jnana, wisdom attained after enlightenment) still relating to Suchness and grasping its aspect for observation. 'Having contemplation of the aspect and observing the aspect' refers to the fourth statement mentioned earlier, which is detaching from the mental activity induced by reasoning and contemplating all aspects, which is neither contemplating Suchness nor observing Suchness. 'Having neither contemplation of the aspect nor observing the aspect' refers to the third statement mentioned earlier, which is, after initially emerging from contemplation, the subsequent wisdom contemplating the unestablished truth (Asamsthita-satya, unestablished truth) of Suchness in the mind, without contemplating or observing the aspects of all dharmas. Jingyun said that the second statement, 'only contemplating the aspect', is because ultimate truth (Paramartha, the highest truth) is ultimately unattainable, so it is called 'contemplating the aspect'. At this time, there are no appearances, only Suchness is seen, and appearances are not seen, so it is called 'not observing the aspect'. The first statement, 'observing and seeing the aspect of Suchness', is the initial aspect within it. However, at that time, one is contemplating Suchness, not contemplating the aspect of Suchness. The fourth statement, 'contemplating the initial aspect and also observing the initial aspect', can be understood. The third statement contemplates the wisdom of true Suchness and observes true Suchness, therefore it is 'not contemplating'. The aspects of the five matters, etc., are also not observing the initial aspect. Using this fourth statement as proof, it is known that the discriminating mind of the subsequent wisdom in the third statement is also observing true Suchness. Using the image of Suchness to refer to the Suchness of inherent nature in the previous contemplation, it is called 'observing Suchness'. Before reaching the grounds (before the ten Bhumis of a Bodhisattva), Suchness is not understood, so there is no aspect. Although there is a semblance of Suchness appearing in the contemplation of non-origination (Anutpada-dharma-ksanti, realization of non-origination), it does not conform to true Suchness, so Suchness is not observed. Bei said that here, contemplation is connected with the corresponding wisdom of the true essence and subsequent wisdom. Mental activity, practice, subsequent wisdom, and all discriminating wisdom are called observation, and they do not grasp the principle. Since subsequent wisdom has this distinction, there are four statements. Although there is Suchness in the four statements, they are based on aspects, so they are called the four statements of aspects, which can be inferred by reversing the previous situation. Master Ji's view is the same as Bei's. Initially, it is said that 'having contemplation of the aspect but not observing the aspect refers to the second statement mentioned earlier', which explains that the wisdom of the true essence contemplates the essence of Suchness and does not observe the various aspects outside of Suchness. The second statement, 'having observation of the aspect but not contemplating the aspect refers to the first statement mentioned earlier', which explains that observing the various

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相而不思惟真如體相。第三有思惟相亦觀其相者。此明思惟諸相及觀諸相也。第四非思相非觀相謂前第三句者。此明緣似真如相而不思惟以外諸相及不觀也。第二解自性門。于中初有三問答。即是立宗。后破外執。初中第一問答辨五事攝法。景雲。理實合答。言攝一切法。耶答言如是者。梵本文故作是答。章云。一切法皆五事攝。故五事攝一切法。遍計所執是無法如兔角故。非五法攝。第二問答正辨自性。景雲共相可說。自性離言故不可言說。章中。復云言說之道但說諸法通相。自性離言不可說如此如言青色雖簡黃赤白。然青名通目法界一切青竹根莖枝葉皆青故。又更言青葉雖簡根莖枝。然青葉名通自法界界。葉葉自相各不相似。然一青葉名通自法界不相似。故一通名不能別自法界葉葉自相。以法界葉自相各各不相似。各各不相似猶如人面。就一青葉中有眾多極微。眾多極微皆非青葉。故青葉名亦不稱法。又眾多極微自相各各不相似。猶如人面故。乃至一極微自相亦不可說。色法既爾。心及心法非色非心法無為法亦爾。故言諸法自性不可言說。但假說共相是其無法。若執為有遍計所執攝也。第三問答觀五事相。景雲。問意諸法既不可說。約何等事觀知諸法。下答中有二。謂喻況合喻。答如幻事相非全無有者。能造幻性

【現代漢語翻譯】 現代漢語譯本 不思惟真如（Tathata，如實）的體相。第三種情況是思惟相，也觀察其相。這說明了思惟諸相以及觀察諸相。第四種情況是非思相非觀相，指的是前面的第三句。這說明了緣于類似於真如的相，但不思惟其它的相，也不觀察它們。 第二部分是解釋自性門。其中，開始有三個問答，這是立宗。之後是破斥外道的執著。開始的第一個問答辨別五事（五蘊，Skandha）攝法。景雲說：『理應合併回答，說攝一切法。』回答說『如是』，這是因為梵文字就是這樣回答的。章疏中說：『一切法都由五事所攝。』所以五事攝一切法。遍計所執（Parikalpita，虛妄分別）是無法，就像兔角一樣，所以不被五法所攝。 第二個問答是正式辨別自性。景雲說：『共相（Lakshana，共相）可以說，自性（Svabhava，自性）離言，所以不可言說。』章疏中又說：『言說之道只能說諸法的通相。自性離言，不可說。』比如，說『青色』，雖然區分了黃、赤、白，但是『青』這個名稱可以通用於法界一切青竹的根、莖、枝、葉，都稱為青。又比如，說『青葉』，雖然區分了根、莖、枝，但是『青葉』這個名稱可以通用於自法界界。每一片葉子的自相各不相同，但是一個『青葉』的名稱可以通用於自法界不相似的葉子。所以一個通用的名稱不能區分自法界葉子的各自不同的自相。因為法界葉子的自相各不相同，各不相同就像人臉一樣。在一片青葉中，有眾多極微（Paramanu，極微），眾多極微都不是青葉，所以『青葉』這個名稱也不符合法。而且眾多極微的自相各不相同，就像人臉一樣。乃至一個極微的自相也是不可說的。色法既然如此，心及心法（Citta-Dharma，心及心法）、非色非心法（Neither Rupa nor Citta Dharma，非色非心法）、無為法（Asamskrta-dharma，無為法）也是如此。所以說諸法的自性不可言說，只能假說共相是其無法。如果執著為有，就被遍計所執所攝。』 第三個問答是觀察五事相。景雲說：『提問的意思是，諸法既然不可說，那麼依據什麼來觀察認知諸法？』下面的回答中有兩個部分，即比喻、情況和合喻。回答說：『比如幻事相併非完全沒有。』能夠創造幻象的性質。

【English Translation】 English version Not contemplating the true suchness (Tathata) aspect. The third case is contemplating the aspect, also observing its aspect. This explains contemplating the various aspects and observing the various aspects. The fourth case is neither contemplating the aspect nor observing the aspect, referring to the previous third statement. This explains relying on an aspect similar to true suchness, but not contemplating other aspects, nor observing them. The second part is explaining the nature gate. Among them, there are three questions and answers at the beginning, which is establishing the doctrine. After that, it is refuting the attachments of external paths. The first question and answer at the beginning distinguish the five aggregates (Skandha) encompassing the Dharma. Jingyun said: 'It is reasonable to combine the answers, saying it encompasses all Dharmas.' The answer 'Yes' is because the Sanskrit text answers in this way. The commentary says: 'All Dharmas are encompassed by the five aggregates.' Therefore, the five aggregates encompass all Dharmas. The completely conceptualized (Parikalpita) is non-existent, like a rabbit's horn, so it is not encompassed by the five Dharmas. The second question and answer is formally distinguishing the nature. Jingyun said: 'The common characteristic (Lakshana) can be spoken, the self-nature (Svabhava) is beyond words, so it cannot be spoken.' The commentary also says: 'The way of speaking can only speak of the common characteristics of the Dharmas. Self-nature is beyond words, it cannot be spoken.' For example, saying 'green color', although it distinguishes yellow, red, and white, the name 'green' can be commonly used for the roots, stems, branches, and leaves of all green bamboo in the Dharma realm, all called green. For example, saying 'green leaf', although it distinguishes roots, stems, and branches, the name 'green leaf' can be commonly used for the self-Dharma realm. The self-aspects of each leaf are different, but the name of one 'green leaf' can be commonly used for dissimilar leaves in the self-Dharma realm. Therefore, a common name cannot distinguish the different self-aspects of the leaves in the self-Dharma realm. Because the self-aspects of the Dharma realm leaves are different, each different like a human face. In one green leaf, there are many extremely small particles (Paramanu), and many extremely small particles are not green leaves, so the name 'green leaf' does not conform to the Dharma. Moreover, the self-aspects of many extremely small particles are different, like a human face. Even the self-aspect of one extremely small particle is unspeakable. Since form Dharma is like this, so are mind and mental Dharmas (Citta-Dharma), neither form nor mind Dharmas, and unconditioned Dharmas (Asamskrta-dharma). Therefore, it is said that the self-nature of all Dharmas is unspeakable, and only the common characteristic can be falsely said to be its non-existence. If one is attached to existence, it is encompassed by the completely conceptualized.' The third question and answer is observing the aspects of the five aggregates. Jingyun said: 'The meaning of the question is, since all Dharmas are unspeakable, what should we rely on to observe and recognize the Dharmas?' There are two parts in the following answer, namely metaphor, situation, and combined metaphor. The answer is: 'For example, the aspect of illusion is not completely non-existent.' The nature that can create illusions.

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無象馬等性相非全無有。譬如幻事有幻事性無象馬等性。下合有二。先總后別。如是諸法唯有名相無自性差別顯現可得者。此是總也。唯名字假立諸法。離名字外無有決定隨言說法。自性差別顯現可得。相下別合。相由相名相之自性定不可得者。五法中相實不可得。但由名字謂之為有。如相如是名名自性等當知亦爾者。類中間三也。隨此三名執取三性定不可得。正智由正智名正智自性實不可得者。問五法之事初辨相訖。即應總類餘四。何故類釋中二別解正智耶。解云。須知新譯經論體或例然。且如辨說十種法門。辨初一竟。次釋餘八。后至第十還更分別令義分明。故作此法。何故於一切種隨言自性不成就故者。結遍計所執不成就也。章云。如幻事相非全有亦非全無。是故凈名經言。諸法非有亦非無。譬如幻事。但有幻事性非全無。然無象馬等性故非全有。如是諸法體性唯有名所目因緣假有依他起相。可得非全無。然無邊計所執自性差別施設顯現可得相。故非全有。由依他起上邊計所執名所目相自性定不可得故。如初相幻事。如是觀餘四事。若爾遍計所執不可得也。下破外執中。先破外計后通外難。前中補闕云。若謂諸相乃至如已立名者。外人執意。一切諸法名之與體常在一處。本自在故故言諸法自性安立。然此舊名要

【現代漢語翻譯】 現代漢語譯本：無相、馬等（現象）的自性並非完全沒有。譬如幻術變出的事物，有幻術變出的事物的性質，卻沒有象、馬等的性質。下面是總結和分別論述。先總說後分說。像這樣，一切諸法都只是有名和相，沒有自性的差別顯現可以獲得。這是總說。一切諸法都只是名字的假立，離開名字之外，沒有決定的、隨著言語說法而顯現的自性差別可以獲得。『相』下面是分別總結。相由相名，相的自性決定不可獲得。五法（指相、名、分別、正智、如如）中，『相』實際上不可獲得，只是通過名字稱之為『有』。像『相』一樣，『名』、『名』的自性等，應當知道也是如此。『類』中間的三者也是如此。隨著這三個名字，執取三種自性，決定不可獲得。正智由正智名，正智的自性實際上不可獲得。問：關於五法的事情，最初辨析了『相』之後，就應該總括其餘四者，為什麼在分類解釋中，特別解釋『正智』呢？解答說：須知新的翻譯的經論，體例或許是這樣的。例如辨說十種法門，辨析了最初一種之後，接著解釋其餘八種，最後到第十種，還更進一步分別，使意義分明，所以這樣做。為什麼對於一切種類，隨著言語的自性不能成就呢？這是總結遍計所執（Parikalpita）不能成就。章節說：如幻術變出的事物的相，並非完全有，也並非完全沒有。所以《維摩詰經》（Vimalakirti Sutra）說：『諸法非有亦非無，譬如幻事。』但有幻術變出的事物的性質，並非完全沒有，然而沒有象、馬等的性質，所以並非完全有。像這樣，一切諸法的體性，只是由名所指稱的因緣假有，是依他起相（Paratantra-svabhava），可以獲得，並非完全沒有。然而沒有遍計所執的自性差別施設顯現可以獲得的相，所以並非完全有。由於依他起上遍計所執的名所指稱的相的自性，決定不可獲得。如最初的相是幻事。像這樣觀察其餘四事。如果這樣，遍計所執就是不可獲得的。下面是破斥外道執著，先破斥外道計度，后疏通外道疑問。前面內容中補充缺失說：如果說諸相乃至如已立名，外道人執意認為，一切諸法的名和體常常在一處，本來就是自在的，所以說諸法的自性安立。然而這個舊名要...

【English Translation】 English version: The nature of imagelessness, horses, etc., is not entirely non-existent. For example, illusory things have the nature of illusory things, but not the nature of elephants, horses, etc. The following combines two aspects: first general, then specific. Thus, all dharmas are merely names and forms, without any inherent nature or difference that can be manifested and obtained. This is the general statement. All dharmas are merely nominal constructs; apart from names, there is no definite, verbally expressed dharma with inherent nature or difference that can be manifested. The section below combines specific aspects. The nature of a form, its name, and its inherent nature are definitely unattainable. Among the five dharmas (form, name, discrimination, correct knowledge, suchness), form is truly unattainable, but it is called 'existent' by name. Just as with form, know that name and the inherent nature of name are also the same. The three in the middle category are also like this. Following these three names, grasping the three natures is definitely unattainable. Correct knowledge, by the name of correct knowledge, the inherent nature of correct knowledge is truly unattainable. Question: Regarding the five dharmas, after initially distinguishing form, one should generally categorize the remaining four. Why is correct knowledge specifically explained in the category explanation? Answer: It should be known that the structure of newly translated sutras and treatises may be exemplary. For example, in explaining the ten dharmas, after explaining the first one, the remaining eight are explained next, and then the tenth is further distinguished to clarify the meaning, hence this method is used. Why is it that in all kinds, the inherent nature of words is not accomplished? This concludes that the imagined nature (Parikalpita) is not accomplished. The chapter says: Like the form of illusory things, it is not entirely existent nor entirely non-existent. Therefore, the Vimalakirti Sutra says: 'All dharmas are neither existent nor non-existent, like illusory things.' But there is the nature of illusory things, not entirely non-existent, yet without the nature of elephants, horses, etc., hence not entirely existent. Thus, the nature of all dharmas is merely nominally designated by causes and conditions, the dependent nature (Paratantra-svabhava), which can be obtained, not entirely non-existent. However, there is no imagined nature with differences and manifestations that can be obtained, hence not entirely existent. Because the nature of the form designated by the name of the imagined nature on the dependent nature is definitely unattainable. Like the initial form is an illusion. Observe the remaining four things in this way. If so, the imagined nature is unattainable. The following refutes external attachments, first refuting external calculations, then resolving external difficulties. The preceding content supplements omissions, saying: If it is said that all forms are even as names have been established, externalists insist that the names and entities of all dharmas are always in one place, inherently self-existent, hence it is said that the inherent nature of dharmas is established. However, this old name must...

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待容名顯發方能詮法。故言即稱共量假立名等。下正破之。凡言名者必能顯法。既有舊名。先應詮名何待容名。是即未立假名之前於法應立量。未立名前於法應覺。有舊名故如立客名。亦可破言。汝執諸法自性安立由先了法自性安立。后稱其重假立名言。是即未立名前於法應覺。已了法故如已立名。自下重破。又於一相所立名言有眾多故有差別故應有多體者。且如彼一法有其多名。汝立依體施名。名既有多體應非一。應立量云。一法多名體亦應多。以稱其法立假名故。如於一體建立一名。是故名言依相而立不應道理。基師等云。言有差別故者此明如一名目多義。義既非一名應有多。如俱舍論說瞿名目五義偈云。方獸地光言金剛眼天水由此九種法智者謂瞿名目。下第二破法隨名起。此進退廣破。未必有此計也。下第三破法隨合起未必有此計。但進退廣破。下破第四執名能顯。言若取相已假立名言便不成顯者。為欲知法假立名詮。未立名前已取得法何煩名顯。應立量云。一切名言不能了法。未立名前已取法故。猶如名言不能生法。若不取相假立名言無事名言不應道理者。凡立名言要先依法然後施名。既不取事即無所依於何施名。應立量云。一切名言皆不得有。以無所依事如兔角等。章云。此文同攝論牒義因名計名前生智破

【現代漢語翻譯】 現代漢語譯本：只有當名稱顯揚之後，才能詮釋佛法。因此說名稱是共同衡量、假立的等等。下面正式破斥這種觀點。凡是說到名稱，必定能夠顯揚佛法。既然已經有了舊的名稱，就應該先詮釋名稱，為何還要等待新的名稱顯揚呢？這就是說，在沒有建立假名之前，就應該對佛法有所瞭解。在沒有建立名稱之前，就應該對佛法有所覺悟。因為已經有了舊的名稱，就像建立客人的名字一樣。也可以這樣破斥：你認為諸法的自性是安立的，因為先了解了法的自性，然後才安立，之後才稱其為重，假立名言。這就是說，在沒有建立名稱之前，就應該對佛法有所覺悟。因為已經瞭解了佛法，就像已經建立了名稱一樣。下面再次破斥。又對於一個相所建立的名言有很多，因為有差別，所以應該有很多體。比如，一個法有很多名稱，你認為依據體來施加名稱。名稱既然有很多，體就應該不是一個。應該這樣立論：一個法有很多名稱，體也應該有很多。因為稱其法而建立假名，就像在一個體上建立一個名稱一樣。所以，名言是依據相而建立的，不應該有道理。基師等人說：『言語有差別』，這是說明一個名稱有很多意義。意義既然不是一個，名稱就應該有很多。比如《俱舍論》說，『瞿』這個名稱可以指五種意義，偈頌說：『方、獸、地、光、言、金剛、眼、天、水，智者說『瞿』這個名稱可以指這九種法。』下面第二點破斥法隨名起。這是進退廣泛地破斥，未必有這種說法。下面第三點破斥法隨合起，未必有這種說法，只是進退廣泛地破斥。下面破斥第四點，認為名稱能夠顯揚。如果已經取相，然後假立名言，就不能顯揚。爲了想要了解法而假立名稱來詮釋，在沒有建立名稱之前就已經取得了法，為何還要名稱來顯揚呢？應該這樣立論：一切名言都不能了解法，因為在沒有建立名稱之前就已經取得了法，就像名言不能產生法一樣。如果不取相就假立名言，沒有事情，名言就不應該有道理。凡是建立名言，都要先依據法，然後施加名稱。既然不取事，就沒有所依據，又在什麼上施加名稱呢？應該這樣立論：一切名言都不應該有，因為沒有所依據的事，就像兔角一樣。章疏說：『這段文字和《攝論》的說法相同，認為因名而產生智，破斥了在名稱之前產生智的觀點。』 English version: Only when the name is manifested can the Dharma be explained. Therefore, it is said that names are common measures, provisional establishments, and so on. The following formally refutes this view. Whenever a name is mentioned, it must be able to manifest the Dharma. Since there are already old names, one should first explain the name, why wait for the new name to be manifested? That is to say, before establishing a provisional name, one should have an understanding of the Dharma. Before establishing a name, one should have an awareness of the Dharma. Because there is already an old name, just like establishing a guest's name. It can also be refuted by saying: You hold that the self-nature of all dharmas is established because you first understand the self-nature of the Dharma, and then establish it, and then call it heavy, provisionally establishing verbal expressions. That is to say, before establishing a name, one should have an awareness of the Dharma. Because the Dharma has already been understood, just like a name has already been established. The following refutes it again. Moreover, for one characteristic, there are many names established, because there are differences, so there should be many entities. For example, one dharma has many names, and you think that names are given based on the entity. Since there are many names, the entity should not be one. It should be argued that one dharma has many names, and the entity should also have many. Because provisional names are established by calling it Dharma, just like establishing one name on one entity. Therefore, verbal expressions are established based on characteristics and should not be reasonable. Master Ji and others said: 'Words have differences,' which means that one name has many meanings. Since the meaning is not one, there should be many names. For example, the Kusha-lun says that the name 'Go' (cow) can refer to five meanings, and the verse says: 'Direction, animal, earth, light, speech, vajra, eye, heaven, water, the wise say that the name 'Go' can refer to these nine dharmas.' The second point below refutes that the Dharma arises according to the name. This is a broad refutation with advances and retreats, and there may not be such a statement. The third point below refutes that the Dharma arises according to the combination, and there may not be such a statement, but it is a broad refutation with advances and retreats. The fourth point below refutes the view that names can manifest. If the characteristic has already been taken, and then a provisional name is established, it cannot manifest. In order to understand the Dharma, a provisional name is established to explain it. Before the name is established, the Dharma has already been obtained, so why does the name need to manifest it? It should be argued that all verbal expressions cannot understand the Dharma, because the Dharma has already been obtained before the name was established, just like verbal expressions cannot produce the Dharma. If a provisional name is established without taking the characteristic, there is nothing to do, and the verbal expression should not be reasonable. Whenever a verbal expression is established, it must first be based on the Dharma, and then a name is given. Since the matter is not taken, there is no basis, and on what is the name given? It should be argued that all verbal expressions should not exist, because there is no basis for the matter, just like rabbit horns. The commentary says: 'This passage is the same as the statement in the She Lun (Yogacarabhumi-sastra), which believes that wisdom arises from the name, refuting the view that wisdom arises before the name.'

【English Translation】 English version: Only when the name is manifested can the Dharma be explained. Therefore, it is said that names are common measures, provisional establishments, and so on. The following formally refutes this view. Whenever a name is mentioned, it must be able to manifest the Dharma. Since there are already old names, one should first explain the name, why wait for the new name to be manifested? That is to say, before establishing a provisional name, one should have an understanding of the Dharma. Before establishing a name, one should have an awareness of the Dharma. Because there is already an old name, just like establishing a guest's name. It can also be refuted by saying: You hold that the self-nature of all dharmas is established because you first understand the self-nature of the Dharma, and then establish it, and then call it heavy, provisionally establishing verbal expressions. That is to say, before establishing a name, one should have an awareness of the Dharma. Because the Dharma has already been understood, just like a name has already been established. The following refutes it again. Moreover, for one characteristic, there are many names established, because there are differences, so there should be many entities. For example, one dharma has many names, and you think that names are given based on the entity. Since there are many names, the entity should not be one. It should be argued that one dharma has many names, and the entity should also have many. Because provisional names are established by calling it Dharma, just like establishing one name on one entity. Therefore, verbal expressions are established based on characteristics and should not be reasonable. Master Ji and others said: 'Words have differences,' which means that one name has many meanings. Since the meaning is not one, there should be many names. For example, the Kusha-lun says that the name 'Go' (cow) can refer to five meanings, and the verse says: 'Direction, animal, earth, light, speech, vajra, eye, heaven, water, the wise say that the name 'Go' can refer to these nine dharmas.' The second point below refutes that the Dharma arises according to the name. This is a broad refutation with advances and retreats, and there may not be such a statement. The third point below refutes that the Dharma arises according to the combination, and there may not be such a statement, but it is a broad refutation with advances and retreats. The fourth point below refutes the view that names can manifest. If the characteristic has already been taken, and then a provisional name is established, it cannot manifest. In order to understand the Dharma, a provisional name is established to explain it. Before the name is established, the Dharma has already been obtained, so why does the name need to manifest it? It should be argued that all verbal expressions cannot understand the Dharma, because the Dharma has already been obtained before the name was established, just like verbal expressions cannot produce the Dharma. If a provisional name is established without taking the characteristic, there is nothing to do, and the verbal expression should not be reasonable. Whenever a verbal expression is established, it must first be based on the Dharma, and then a name is given. Since the matter is not taken, there is no basis, and on what is the name given? It should be argued that all verbal expressions should not exist, because there is no basis for the matter, just like rabbit horns. The commentary says: 'This passage is the same as the statement in the She Lun (Yogacarabhumi-sastra), which believes that wisdom arises from the name, refuting the view that wisdom arises before the name.'

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等。依梵本無計名義為一執。但計名義相稱。如夫妻相稱互為主非客。是遍計所執。今破彼計。名義不相稱。相望名互為客非主。名義但依他。今牒計云。若謂諸相由分別心安立自性。青等色相即稱其青等量假立名言。此假立青相名言依青相而立。若爾是即于青相假立名前未立青名時見青。應有彼青覺解。覺解名青以名稱相故。聞名知相。以稱名故見相知名也。今既見相不知名。故知名不稱相。又於一眼根所立名言有眾多。故此一義有多名也。有差別故此第二一名目多義差別。如一眼上立一瞿名乃目九義差別。若名義相稱者。一眼隨多名應有眾多體。又一眼隨瞿名。應有九差別體性。理既不爾。是故名言相稱依相而立不應道理。上來破薩婆多部計相。自下二破一說部計。彼部一切法唯有其一名言言說。言說名外更無別法。由言說名故諸法顯現。今牒計破云。若謂諸相如名言說故安立由名勢力諸相自性起者。是即彼相假立名前未立名時應無自性。是一過也。又彼相既先無有。相無故名無。后假立言亦應無有。是第二過。是故二種俱成無之過。又假名言有眾多故。此一義有多名也。有差別故此一名目九義差別也。應有眾多差別性。意同前釋。又相但依他名起過。由彼諸相但依於他假建立故。下初法。次喻。后合總結。可解

【現代漢語翻譯】 現代漢語譯本 等等。根據梵文版本，沒有『計名義』（conceptualization of name and meaning）作為一個執著點。只有『計名義相稱』（conceptualization of the correspondence between name and meaning），就像夫妻相互依存，互為主體而非客體，這屬於『遍計所執』（parikalpita，遍計所執性）。現在破斥這種觀點，認為名和義並不相稱，相互看待時，名和義互為客體而非主體，名和義只是『依他起』（paratantra，依他起性）。現在引用他們的觀點說：如果認為諸法之相由分別心安立自性，那麼青色等相就應該與其青色等的量相符，並假立名言。這種假立的青色之相的名言是依據青色之相而建立的。如果是這樣，那麼在對青色之相假立名稱之前，在沒有建立青色名稱的時候，看到青色就應該有對青色的覺解。因為覺解是名稱的相，因為名稱相符的緣故，聽到名稱就知道相，因為稱名稱的緣故，見到相就知道名稱。現在既然見到相卻不知道名稱，所以說名稱與相不相稱。而且，對於一個眼根所立的名言有很多，所以這一個義有多個名稱。因為有差別，所以這一個名稱對應多個義的差別。比如在一個眼睛上立一個『瞿』（cow）名，卻對應九種義的差別。如果名義相稱，那麼一個眼睛隨著多個名稱應該有多個體性。而且一個眼睛隨著『瞿』名，應該有九種差別體性。道理既然不是這樣，所以說名言相稱，依據相而立是不應道理的。上面是破斥薩婆多部（Sarvastivada，一切有部）的『計相』（conceptualization of characteristics）。下面兩段是破斥一說部（Ekavyavaharika）的觀點。該部認為一切法只有其一名言言說，言說名外更無別法，由言說名故諸法顯現。現在引用他們的觀點並破斥說：如果認為諸相如名言說故安立，由名的勢力諸相自性生起，那麼在對這些相假立名稱之前，在沒有建立名稱的時候，這些相就應該沒有自性。這是一過失。而且這些相既然先前沒有，相沒有，名稱也就沒有，之後假立言說也應該沒有。這是第二過失。所以兩種過失都導致了『無』（non-existence）的結論。而且假名言有很多，所以這一個義有多個名稱。因為有差別，所以這一個名稱對應九種義的差別。應該有眾多差別性。意思同前面的解釋。而且相只是依他名起，這是過失。因為這些相只是依於他而假建立的。下面首先是法，其次是比喻，最後是合起來總結。可以理解。

【English Translation】 English version Etc. According to the Sanskrit version, there is no 『計名義』 (conceptualization of name and meaning) as an attachment. There is only 『計名義相稱』 (conceptualization of the correspondence between name and meaning), just like husband and wife depend on each other, being mutually subject and not object, which belongs to 『遍計所執』 (parikalpita, the nature of what is completely conceptualized). Now refuting this view, it is believed that name and meaning do not correspond. When viewed from each other's perspective, name and meaning are mutually object and not subject. Name and meaning are merely 『依他起』 (paratantra, the nature of what arises dependently). Now, quoting their view, if it is believed that the characteristics of all dharmas are established by the discriminating mind, then the characteristics of blue, etc., should correspond to their quantity of blue, etc., and nominal terms are provisionally established. This provisionally established nominal term of the characteristic of blue is established based on the characteristic of blue. If this is the case, then before provisionally establishing a name for the characteristic of blue, when the name of blue has not been established, upon seeing blue, there should be a perception of blue. Because perception is the characteristic of the name, because the name corresponds, upon hearing the name, one knows the characteristic, and because of naming, upon seeing the characteristic, one knows the name. Now, since one sees the characteristic but does not know the name, it is said that the name does not correspond to the characteristic. Moreover, there are many nominal terms established for one sense organ, so this one meaning has multiple names. Because there are differences, this one name corresponds to the differences of multiple meanings. For example, establishing the name 『瞿』 (cow) on one eye corresponds to the differences of nine meanings. If name and meaning correspond, then one eye should have multiple natures along with multiple names. Moreover, one eye should have nine different natures along with the name 『瞿』. Since the principle is not like this, it is said that the correspondence of nominal terms, established based on characteristics, is not reasonable. The above is the refutation of the 『計相』 (conceptualization of characteristics) of the Sarvastivada (一切有部). The following two paragraphs are the refutation of the view of the Ekavyavaharika (一說部). This school believes that all dharmas only have their nominal expression, and there are no other dharmas outside of nominal expression. Because of nominal expression, all dharmas manifest. Now, quoting their view and refuting it, if it is believed that the characteristics are established like nominal expressions, and the nature of the characteristics arises from the power of the name, then before provisionally establishing names for these characteristics, when the names have not been established, these characteristics should have no nature. This is one fault. Moreover, since these characteristics did not exist before, and since there are no characteristics, there are no names, and the provisional establishment of expression later should also not exist. This is the second fault. Therefore, both faults lead to the conclusion of 『無』 (non-existence). Moreover, there are many provisional nominal terms, so this one meaning has multiple names. Because there are differences, this one name corresponds to the differences of nine meanings. There should be many different natures. The meaning is the same as the previous explanation. Moreover, the characteristic only arises dependently on the name, which is a fault. Because these characteristics are only provisionally established based on others. Below, first is the dharma, then the metaphor, and finally the combined summary. It can be understood.

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。自下第三破衛世師計。離相及名外然由名相二種和合句義故別生有句義。和合能令名相和合。有句義能令名相有。今破云。若謂離彼相及名言外然由名相二種和合。有句義自性生者。彼有句義自性于諸相中。或於名言中。或相名二中間應現量可得。然不可得。是故此計不應道理。由此因緣隨言立一切法有自性。於一切種別法中皆無所有。自下第四破僧伽。以苦示癡三德與二十二諦為自性。故說諸法有三德自性。然其自性是常由名故顯。今破云。若謂名言能顯自性亦不應理。若取不取方立名言俱有過故。若心取自性相已後方假立名言其名便不成。顯自性先已解故。若心未取自性相。先假立名言未有所顯事。而立名言不應道理。此亦皆是名前生故。以一義有了名。及一名目九義破。類如前說。外人以名定目法。如燈照色。今破云。照了喻不相似故立。不應道理喻。不相似者。照了因緣於一切瓶等事差別無有差別。如燈照瓶時亦照一切物無有差別。名即不爾。一名目心時。則不目色等也。種種亦爾。燈照既然。種種日月寶星藥草等照亦爾。能取因緣。因緣於一照見差別諸法能取因緣。依名不爾。因於色名。但能取色能取心。故知喻不相似法。次通外難有三問答。初問答中章云。此有二問。一問不可言法性中有言說。云不可

【現代漢語翻譯】 現代漢語譯本： 自下第三，破斥衛世師（Vaisheshika）的觀點。他們認為，離開現象（相，lakshana）和名稱（名，nama）之外，由於現象和名稱兩種要素的和合，產生了句義（句義，vakya-artha），從而區分了有句義。和合能夠使名稱和現象和合，有句義能夠使名稱和現象存在。現在進行破斥：如果你們認為，離開那些現象和名稱之外，由於現象和名稱兩種要素的和合，有句義的自性產生，那麼，這個有句義的自性，在各種現象中，或者在各種名稱中，或者在現象和名稱二者之間，應該能夠通過現量（pratyaksha）直接觀察到。然而，這是不可能的。因此，這種觀點是不合道理的。由於這個原因，隨順言語而建立一切法有自性的觀點，在一切種類的差別法中都是不存在的。 自下第四，破斥僧伽（Samkhya）的觀點。他們以苦（duhkha）、示（ajnana）、癡（moha）三種德（guna）與二十二諦（tattva）為自性，因此說諸法有三種德的自性。然而，他們的自性是常恒的，通過名稱而顯現。現在進行破斥：如果你們認為名稱能夠顯現自性，這也是不合道理的。因為取（grahana）或不取（agrahana）都會導致過失。如果心在取自性的現象之後才假立名稱，那麼這個名稱就不能成立，因為自性先前已經被理解了。如果心沒有取自性的現象，就先假立名稱，那麼沒有所顯現的事物，而建立名稱是不合道理的。這些都是名稱先於事物產生的原因。以一個意義有了名稱，以及一個名稱對應九個意義來破斥，類似於前面所說。外道以名稱來確定法，就像燈照亮顏色一樣。現在進行破斥：照亮的比喻不相似，因此建立是不合道理的。比喻不相似的原因是，照亮的因緣對於一切瓶子等事物的差別沒有差別，就像燈照亮瓶子時也照亮一切事物沒有差別一樣。名稱就不是這樣。一個名稱稱呼心時，就不稱呼色等。種種也是如此。燈的照亮是這樣，種種日月、寶星、藥草等的照亮也是這樣。能取的因緣，因緣對於一個照見差別諸法的能取因緣。依據名稱就不是這樣。因為對於色名，只能取色，不能取心。因此，可知比喻是不相似的。 其次，通過外道的提問來通達，有三個問答。最初的問答中說：這裡有兩個問題。一個問題是不可言說的法性中有言說，說不可。

【English Translation】 English version: From below, the third refutation is directed against the Vaisheshika school. They posit that apart from characteristics (lakshana) and names (nama), the combination of these two gives rise to sentential meaning (vakya-artha), thus distinguishing the existence of sentential meaning. Combination enables the union of names and characteristics, and sentential meaning enables the existence of names and characteristics. Now, we refute this: If you claim that apart from those characteristics and names, the inherent nature of sentential meaning arises from the combination of characteristics and names, then this inherent nature of sentential meaning should be directly observable through perception (pratyaksha) among the various characteristics, or among the various names, or between the characteristics and names. However, this is impossible. Therefore, this view is unreasonable. For this reason, the view that all dharmas have inherent existence based on language is non-existent in all kinds of differentiated dharmas. From below, the fourth refutation is directed against the Samkhya school. They consider the three qualities (guna) of suffering (duhkha), ignorance (ajnana), and delusion (moha), along with the twenty-two principles (tattva), as their inherent nature, and therefore assert that all dharmas have the inherent nature of these three qualities. However, their inherent nature is permanent and manifested through names. Now, we refute this: If you claim that names can manifest inherent nature, this is also unreasonable. Because both grasping (grahana) and non-grasping (agrahana) lead to faults. If the mind establishes a name after grasping the characteristic of inherent nature, then this name cannot be established because the inherent nature has already been understood. If the mind does not grasp the characteristic of inherent nature and establishes a name beforehand, then establishing a name without something to be manifested is unreasonable. These are all reasons why names arise before things. Refutation based on one meaning having a name, and one name corresponding to nine meanings, is similar to what was said before. Externalists determine dharmas by names, just as a lamp illuminates colors. Now, we refute this: The analogy of illumination is dissimilar, so establishing it is unreasonable. The reason why the analogy is dissimilar is that the condition of illumination does not differentiate between the differences of all things like pots, just as a lamp illuminates everything without differentiation when it illuminates a pot. Names are not like this. When a name refers to the mind, it does not refer to form, etc. The same is true for various things. The illumination of a lamp is like this, and so is the illumination of various suns, moons, precious stars, medicinal herbs, etc. The condition of the grasper, the condition for grasping differentiated dharmas through one seeing. Relying on names is not like this. Because for the name of form, one can only grasp form, not the mind. Therefore, it can be known that the analogy is a dissimilar dharma. Next, to understand through the questions of externalists, there are three questions and answers. In the initial question and answer, it says: Here are two questions. One question is that there is speech in the unspeakable nature of dharma, saying 'unspeakable'.

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言。是故法性不可言說言不應道理。二問前幻化形喻一切法。彼雖所化類。非是實有。然有種種能造事是實。如以手巾化兔。所造兔雖非實能造手巾是實。所喻法中皆非是實故。譬喻亦爾不相似。答中乃至方便施設來答初問也。正立宗說一切不可言時。不可言言亦已遮遣。其言在一切法內故也。為令覺知如是不可言義故。方便施設不可言言。然不可言言既不可得。故一切法不可言也。譬喻等故已下答第二問。以喻喻法非不相似以喻所喻法中有真有俗。俗法無性。雖假名言非如彼性同於幻化無實性也。實諦之理不可言義。非不實有同於幻等。是故法喻亦相似。備云。答中有二。一答前問。云不可言名亦即入不可言中。故云已遮。二答后問。為令覺知不可言義故設喻言。欲辨假名諸法雖非遍計性有。然離言說性依他真實非不是有。故非不相似。第二問答中章云。此釋喻相似。問意諸世俗法若由名言故即有離名言即無。若如是可同初幻化等喻化作即有不化作即無。明時無可言故不可計應道理。今世俗事法即不如是。言說亦有不言說亦無。不同變化或有或無。既常是有即常可言。不可言計即為唐捐。答意由八分別生三種事。如菩薩本地分說。彼由三種事更起分別諸雜染法。展轉相續由如幻化。起有所因其喻相似後由證不可言理

分別心滅時諸雜染法皆可隨滅。故不可言計亦不唐捐。故一切法起有所因及有斷滅時故。與幻化喻相似也。備云。此破分別說部計。第三問答中釋染不盡滅。外人乘前所說。若心滅時諸雜染法皆可滅故。不可言計。即設難云。若爾即應一人成聖。一切皆成。一雜染滅。一切皆滅耶。論主答。相等諸物若由名言之熏習不共分別所起自身內報佛無分別智起時。分段變易彼亦隨滅。若器世界共分別名言熏習之所起者。得佛時共分別自識所現有漏報土亦無。然從凡夫二乘諸菩薩等果報識所現報土。由他分別所任持故而不永滅。若不爾者他之共分別因。應無其報土果。彼眾生報土雖不滅。諸佛得清凈者。我彼報染土正見法清凈真凈土。故仁王經云。三賢十聖居報土。唯佛一人居凈土。第三解取門。中先總判五事能取所取。后別辨三取所行。前中章云。初相中雖有分別正智影像相。非實能緣故但是所取。前四緣門中據似能緣故。相中得有等無間緣。備師又云。約別相故不名能取。通相亦通分別正智慧有所緣名為能取。與他為境故云所取。就辨相三取所行中。初正辨三取所行義。後重問答分別。初云。問如是五事乃至不依言說故者。章云。一云了知名言眾生依言取相。是有言有相取所行義依。二不了名言眾生由成就待名言取相種子隨

【現代漢語翻譯】 現代漢語譯本 分別心（分別念頭）熄滅時，各種雜染之法都可以隨之滅除。因此，不能說是虛妄的計度，也不是徒勞無功的。所以，一切法的生起都有其原因，以及斷滅之時。這與幻化的比喻相似。備云（可能是註釋者或經文出處）：這是爲了破斥分別說部的觀點，在第三個問答中解釋了染污不能完全滅盡的問題。外人（指持不同觀點者）承接前面所說的，如果心滅時各種雜染法都可以滅除，因此不能說是虛妄的計度。於是設問難：如果這樣，那麼就應該一人成聖，一切眾生都成聖；一個雜染滅除，一切雜染都滅除嗎？論主回答：相等諸物，如果是由於名言（概念、語言）的熏習，由不共同的分別所生起的自身內在的果報，當佛的無分別智生起時，分段的變易也會隨之滅除。如果是器世界（物質世界）由共同分別的名言熏習所生起的，那麼在成佛時，共同分別的自識所顯現的有漏果報國土也會消失。然而，從凡夫、二乘（聲聞、緣覺）、諸菩薩等果報識所顯現的果報國土，由於其他眾生的分別所任持，所以不會永遠滅除。如果不是這樣，那麼其他眾生的共同分別之因，就應該沒有其果報國土的果報。雖然那些眾生的果報國土不會滅除，但諸佛所得到的清凈，是我等所見的果報染污國土，通過正見之法而清凈，是真正的清凈國土。所以《仁王經》說：三賢（十住、十行、十回向）、十聖（十地菩薩）居住在果報國土，只有佛一人居住在清凈國土。第三是關於解取門（理解和獲取的途徑）。其中先總的判斷五事（色、受、想、行、識）的能取（能認知的主體）和所取（被認知的客體），然後分別辨析三取（欲取、見取、戒禁取）所行之處。前面的章節說：最初的相中雖然有分別正智的影像相，但不是真實的能緣，所以只是所取。在前面的四緣門中，根據相似的能緣，相中可以有等無間緣。備師又說：根據別相（個別特徵），不稱為能取。通相（普遍特徵）也通於分別正智，能夠有所緣，稱為能取。因為它以其他事物為境，所以說是所取。就辨析相的三取所行之處，首先正確地辨析三取所行之義，然後重新問答分別。最初說：問：像這樣五事乃至不依賴言說等。章節說：一種情況是，了知名言的眾生，依賴言語來取相，這是有言有相的取所行之義。第二種情況是，不瞭解名言的眾生，由於成就了待名言取相的種子，隨之……

【English Translation】 English version When the discriminating mind (discriminating thoughts) ceases, all defiled dharmas can be extinguished accordingly. Therefore, it cannot be said to be a false calculation, nor is it in vain. Therefore, the arising of all dharmas has its cause and the time of its cessation. This is similar to the analogy of illusion. Bei Yun (possibly a commentator or the source of the scripture): This is to refute the view of the Sarvastivadins, explaining in the third question and answer that defilement cannot be completely extinguished. The outsider (referring to those with different views) continues from what was said earlier, that if all defiled dharmas can be extinguished when the mind ceases, then it cannot be said to be a false calculation. Therefore, the question is posed: If so, then should one person become a saint, and all beings become saints; one defilement is extinguished, and all defilements are extinguished? The master of the treatise answers: Things that are equal, if they are due to the熏習 (xun xi, habitual influence) of 名言 (ming yan, concepts, language), arising from non-common discriminations, the internal retribution of oneself, when the Buddha's non-discriminating wisdom arises, the segmented changes will also be extinguished accordingly. If the material world is produced by the habitual influence of common discriminating 名言 (ming yan, concepts, language), then at the time of becoming a Buddha, the 有漏 (you lou, with outflows, defiled) retribution land manifested by the common discriminating self-consciousness will also disappear. However, the retribution land manifested by the retribution consciousness of ordinary people, 二乘 (er cheng, two vehicles, Sravakas and Pratyekabuddhas), and all Bodhisattvas, is supported by the discriminations of other beings, so it will not be extinguished forever. If this were not the case, then the cause of the common discriminations of other beings should not have the retribution of the retribution land as its result. Although the retribution land of those beings will not be extinguished, the purity attained by the Buddhas is the defiled retribution land that we see, purified by the Dharma of right view, which is the true pure land. Therefore, the Renwang Sutra says: The 三賢 (san xian, three worthy ones, the ten abodes, ten practices, and ten dedications), and 十聖 (shi sheng, ten saints, the ten bhumis of Bodhisattvas) reside in the retribution land, only the Buddha resides in the pure land. The third is about the 解取門 (jie qu men, the path of understanding and obtaining). Among them, the 能取 (neng qu, the subject that can cognize) and 所取 (suo qu, the object that is cognized) of the five aggregates (form, feeling, perception, volition, consciousness) are first judged in general, and then the objects of the three grasps (desire grasp, view grasp, and precept and prohibition grasp) are analyzed separately. The previous chapter says: Although there is the image of discriminating right wisdom in the initial phase, it is not a real 能緣 (neng yuan, the ability to cognize), so it is only 所取 (suo qu, the object that is cognized). In the previous four conditions, according to the similar 能緣 (neng yuan, the ability to cognize), there can be 等無間緣 (deng wu jian yuan, immediately preceding condition) in the phase. Bei Shi also said: According to the specific characteristics, it is not called 能取 (neng qu, the subject that can cognize). The general characteristics also pass through discriminating right wisdom, which can have objects, and is called 能取 (neng qu, the subject that can cognize). Because it takes other things as its object, it is called 所取 (suo qu, the object that is cognized). Regarding the analysis of the objects of the three grasps, first correctly analyze the meaning of the objects of the three grasps, and then re-question and answer separately. It was initially said: Question: Like this, the five aggregates, and even not relying on words, etc. The chapter says: One situation is that sentient beings who understand 名言 (ming yan, concepts, language) rely on words to grasp the phase, which is the meaning of grasping with words and phases. The second situation is that sentient beings who do not understand 名言 (ming yan, concepts, language), due to the accomplishment of the seeds of grasping the phase waiting for 名言 (ming yan, concepts, language), then...

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眠故難不了別名言。然由執名言隨眠力故二取諸相。是言說隨眠者無言有相取所行義。三初地已上菩薩斷待名言隨眠種子故。正體智不依名言不見事相。是無言無相取所行義。初二地前三乘世俗諦取。最後初地證智勝義諦取。復有遠離名言隨眠者后所得智。通取世諦勝義所攝。雖知勝義真如。然有真如相從心現故名安立。前四句中據稱實真如故名非安立也。既以安立真如為所行。故此二種取由二因緣得世出世智。一緣曾得俗境未曾得。俗境未曾得真境。故名世出世。二緣可言說俗境不可言說俗境不可言說真境起。故名世出世智。備云。前據正體次第所引故。第三句云非安立諦。今通據次第故云安立。或可有二義相望不同故。問后得智緣名。何故論云無言相取耶。答設緣俗諦離言說故。維摩經云。彼說法者無言無說。彼聽法者無聞無得。又持地論云。隨事取隨事如取。不作是念此事此如。是故諸菩薩設緣名言。名為無言無相取也。次重問答分別。中分四。初明取因緣。同有相取境心世人皆有世間共成就。無相取心非世人所共成就。何因何緣得無相心。答世俗名言熏習成種子后時上心取境。取境之心名取果。是有相取心世人所共成就。此有相取心能令生死離染。若見道前作似無相觀學。離名言所因諸相。勝義相見分。熏習

【現代漢語翻譯】 現代漢語譯本 因為昏睡的緣故，很難辨別名言（nāma-vacana，名稱和語言）。然而，由於執著名言的隨眠（anuśaya，潛在的煩惱）力量，就會產生能取和所取二取諸相。這就是言說隨眠者在沒有言語的情況下，對有相之境的執取。三地（bhūmi，菩薩的修行階段）以上的菩薩，斷除了依賴名言的隨眠種子，因此，正體智（真實智慧）不依賴名言，也就不見事物的表相。這就是無言無相的執取。初地和二地之前的聲聞乘、緣覺乘、菩薩乘的修行者，取的是世俗諦（saṃvṛti-satya，相對真理）。最後，初地菩薩證得的智慧，取的是勝義諦（paramārtha-satya，絕對真理）。 還有一種遠離名言隨眠的后得智（prsthalabdha-jñāna，證悟后獲得的智慧），它普遍地取世俗諦和勝義諦所包含的內容。雖然知道勝義諦的真如（tathātā，事物的真實本性），但由於真如的相是從心中顯現的，所以稱為安立（āropita，建立）。前面四句是根據稱實真如（符合實際的真如）而說的，所以稱為非安立。既然以安立的真如為所行境，那麼這兩種執取就由兩種因緣而得到世間智和出世間智。一是緣于曾經獲得的俗境和未曾獲得的俗境，以及未曾獲得的真境，所以稱為世出世。二是緣于可言說的俗境、不可言說的俗境，以及從不可言說的真境生起，所以稱為世出世智。 備云：前面是根據正體次第所引導的，所以第三句說的是非安立諦。現在普遍地根據次第，所以說是安立。或者可能有兩種意義，相互對照而不同。問：后得智緣于名言，為什麼論中說無言相取呢？答：即使緣于俗諦，也是遠離言說的。維摩經（Vimalakīrti Nirdeśa Sūtra）說：『彼說法者無言無說，彼聽法者無聞無得。』又持地論（持地經）說：『隨事取隨事如取，不作是念此事此如。』所以，諸菩薩即使緣于名言，也稱為無言無相取。 接下來是重問答分別，分為四部分。首先說明執取的因緣。同樣是有相取，境、心、世間人都有，是世間共同成就的。無相取心不是世間人所共同成就的。因為什麼因緣才能得到無相心呢？答：世俗名言熏習成為種子，之後上心取境。取境之心名為取果，是有相取心，是世間人所共同成就的。這種有相取心能夠使生死遠離染污。如果在見道（darśana-mārga，見真理之道）之前，做相似的無相觀學，遠離名言所因的諸相，勝義相見分熏習。

【English Translation】 English version Sleep makes it difficult to discern nominal expressions (nāma-vacana, names and language). However, due to the power of the latent tendencies (anuśaya, dormant defilements) of clinging to nominal expressions, the duality of grasper and grasped arises. This is the activity of those with latent tendencies of speech, who apprehend objects with form even without words. Bodhisattvas on the third bhūmi (stage of the Bodhisattva path) and above have severed the seeds of latent tendencies dependent on nominal expressions. Therefore, the direct wisdom (true wisdom) does not rely on nominal expressions and does not see the appearances of things. This is the activity of apprehending without words and without form. Those of the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna before the first two bhūmis apprehend the conventional truth (saṃvṛti-satya, relative truth). Finally, the wisdom realized by the Bodhisattva on the first bhūmi apprehends the ultimate truth (paramārtha-satya, absolute truth). Furthermore, there is the subsequent wisdom (prsthalabdha-jñāna, wisdom attained after enlightenment) that is free from the latent tendencies of nominal expressions, which universally apprehends what is contained within both conventional and ultimate truths. Although it knows the suchness (tathātā, the true nature of things) of the ultimate truth, it is called 'established' (āropita, imputed) because the appearance of suchness manifests from the mind. The previous four sentences refer to the genuine suchness that accords with reality, and therefore it is called 'non-established'. Since the established suchness is the object of activity, these two kinds of apprehension obtain mundane and supramundane wisdom due to two causes. First, it is conditioned by conventional objects that have been previously experienced and conventional objects that have not been previously experienced, as well as ultimate objects that have not been previously experienced, hence it is called mundane and supramundane. Second, it arises from conventional objects that can be expressed in words, conventional objects that cannot be expressed in words, and ultimate objects that cannot be expressed in words, hence it is called mundane and supramundane wisdom. It is stated: The preceding is based on the sequence of direct wisdom, hence the third sentence speaks of the non-established truth. Now, it is universally based on the sequence, hence it is said to be established. Or perhaps there are two meanings that differ in relation to each other. Question: The subsequent wisdom is conditioned by nominal expressions, so why does the treatise say that it apprehends without words and form? Answer: Even if it is conditioned by conventional truth, it is apart from speech. The Vimalakīrti Nirdeśa Sūtra says: 'Those who teach the Dharma have no words, no speech; those who listen to the Dharma have no hearing, no attainment.' Also, the Holding Earth Sutra says: 'Apprehend according to the event, apprehend according to the suchness of the event, without thinking, 'This is this event, this is this suchness.'' Therefore, even if Bodhisattvas are conditioned by nominal expressions, it is called apprehending without words and without form. Next is a repeated question and answer with distinctions, divided into four parts. First, explain the causes and conditions for apprehension. Similarly, there is apprehension with form, which is present in objects, minds, and worldly people, and is commonly achieved in the world. Apprehension without form is not commonly achieved by worldly people. What are the causes and conditions for obtaining a mind without form? Answer: Mundane nominal expressions are imprinted to become seeds, and later the superior mind apprehends objects. The mind that apprehends objects is called the fruit of apprehension, which is apprehension with form and is commonly achieved by worldly people. This apprehension with form can cause beings to be liberated from the defilements of samsara. If one practices a semblance of formless contemplation before the path of seeing (darśana-mārga, the path of seeing the truth), one abandons the appearances that are the cause of nominal expressions, and the division of the appearance of ultimate truth is imprinted.

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成聞熏習種子。從此聞熏習因入見道時證見無相理。此證取無相見。是前無相聞熏習果。此無相取非世人共所成。能令行者證得涅槃清凈。是故有相無相二取皆有因緣。下約喻顯。約本有無漏見種子在障出障以釋。或約新聞熏習有漏見轉成無漏見以釋。或約新舊和合以釋。二明無明無相取名義有六問答。如文可解。三明熏辨取因果。有三問答。初問答明有相為無相因。補闕云。問意無始已來未曾修習知無相智。后時彼智是即無因。云何後生。答有相亦得為無相因乃至亦如是者。加汝宗中世間智為緣生出世智等。義亦如是。有相為因生於無相。有何過也。勝軍論師見此處文。即言定無本有無漏種子。若其有。此中應言從無始無漏種子為因緣生。何故此處但言從其有相生無相耶。若依護法等即引上論云。有種姓者在那落迦中。據種子故成就三無漏根。故知本有無漏種子。若爾。此中何故不說本有種子為因。但言有相為無相因耶。答為欲反詰外人。汝宗許彼世間為緣能生出世義。亦許彼有相為緣能生無相有何過耶。為此義故雖種子有而不宣說以為因緣。章中復云。地前有相亦得為地上無相因。以學似無相觀隨順彼無相故。如小乘見道前世間有漏智為緣。生見道出世無漏智等。第二問答通經。外人之問來論主以種種道理能通義

【現代漢語翻譯】 現代漢語譯本 『成聞熏習種子』（成就聽聞熏習的種子）。從此，聽聞熏習的因，在進入見道時，證見無相之理。此證取無相之見，是之前無相聽聞熏習的果。此無相之取，非世人共同成就，能令修行者證得涅槃清凈。是故，有相、無相二取，皆有因緣。下面用比喻來顯明。或者根據本有的無漏見種子，在障出障時來解釋。或者根據新聽聞熏習的有漏見，轉成無漏見來解釋。或者根據新舊和合來解釋。 二、闡明無明無相取名義，有六個問答，如文可解。 三、闡明熏習辨別取因果，有三個問答。初個問答闡明有相為無相之因。《補闕》中說：『問：從無始以來，未曾修習知無相智，後來彼智是即無因，云何後生？』答：『有相亦得為無相因，乃至亦如是者。』加上『汝宗中世間智為緣生出世智等』，義亦如是。有相為因，生於無相，有何過也？ 勝軍論師見此處文，即言定無本有無漏種子。若其有，此中應言從無始無漏種子為因緣生。何故此處但言從其有相生無相耶？若依護法等，即引上論云：『有種姓者在那落迦（地獄）中，據種子故成就三無漏根。』故知本有無漏種子。若爾，此中何故不說本有種子為因，但言有相為無相因耶？答：為欲反詰外人。汝宗許彼世間為緣能生出世義，亦許彼有相為緣能生無相有何過耶？為此義故，雖種子有而不宣說以為因緣。章中復云：地前有相亦得為地上無相因，以學似無相觀隨順彼無相故。如小乘見道前世間有漏智為緣，生見道出世無漏智等。 第二個問答貫通經文。外人的問題，論主以種種道理能夠貫通其意義。

【English Translation】 English version 'The seeds of habitual hearing are formed.' From this, the cause of habitual hearing, upon entering the Path of Seeing, one realizes the principle of no-form (anitya) . This realization and grasping of the no-form view is the result of the previous habitual hearing of no-form. This grasping of no-form is not something commonly achieved by worldly people; it enables practitioners to attain the purity of Nirvana (state of enlightenment). Therefore, both grasping of form and no-form have their causes and conditions. The following uses a metaphor to illustrate. It can be explained based on the inherent seed of unconditioned seeing, when it emerges from and overcomes obstacles. Or it can be explained based on the conditioned seeing of newly heard habitual teachings transforming into unconditioned seeing. Or it can be explained based on the combination of the new and the old. Second, clarifying the meaning of ignorance and grasping of no-form involves six questions and answers, which can be understood from the text. Third, clarifying the causes and effects of habitual discrimination and grasping involves three questions and answers. The first question and answer clarify that form is the cause of no-form. 'Bu Que' (補闕) states: 'Question: From beginningless time, one has never cultivated the wisdom of knowing no-form. Later, this wisdom arises without a cause. How does it arise?' Answer: 'Form can also be the cause of no-form, and so on.' Adding 'In your school, worldly wisdom is the condition for the arising of supramundane wisdom, etc.,' the meaning is also the same. Form is the cause, giving rise to no-form. What is wrong with that? Master Shengjun (勝軍論師), upon seeing this passage, immediately stated that there are definitely no inherent unconditioned seeds. If there were, it should be said here that it arises from the beginningless unconditioned seeds as a cause and condition. Why does this passage only say that no-form arises from form? If based on Dharmapala (護法) and others, they would cite the above argument: 'Those with the potential are in Naraka (那落迦) (hell); based on the seeds, they achieve the three unconditioned roots.' Therefore, it is known that there are inherent unconditioned seeds. If so, why does this passage not mention the inherent seeds as the cause, but only say that form is the cause of no-form? Answer: It is to retort to outsiders. Your school admits that the worldly is the condition for the arising of the supramundane, and also admits that form is the condition for the arising of no-form. What is wrong with that? For this reason, although the seeds exist, they are not declared as the cause and condition. The chapter further states: 'Form before the ground can also be the cause of no-form on the ground, because learning the semblance of no-form contemplation accords with that no-form.' Just as the conditioned wisdom of the world before the Path of Seeing in the Hinayana (小乘) is the condition for the arising of the unconditioned wisdom of the Path of Seeing. The second question and answer connect the scriptures. The question of the outsider, the master of the treatise can connect its meaning with various reasons.

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難。自下復更舉經。如苦等智世尊說為清凈因者。此牒經也。若苦等智于苦等諦分別苦等即是有相。有相之智不斷煩惱是論主宗。云何斷為清凈因。若不分別是苦是集。苦等諸智便不是有。云何得有苦等諸智畢竟清凈果耶。答由無相智增上力故乃至名已斷所斷煩惱者。答意。若二乘人由無相智觀人無我所顯真如正智斷煩惱。大乘即觀二空所顯真如斷煩惱。故言于諸諦中極善清凈。從出觀方起苦等分別之智。分別之智實不斷惑。約彼真觀明苦等智慧斷煩惱為清凈因。因更果名名苦等智也。次文云。其無相智是苦等智因乃至是故無過。第三問答中可解。四明行者除遣有相轉得無相。于中有七問答。初問答明得定現影除遣轉滅。問意。若法界所知俗境唸唸無常積集相續無量。修觀行者多不現見。云何修行者得緣彼為境及令轉滅不現耶。答于彼聞思二慧增上力故得三摩地。由彼定心見分因緣。令定心相分法界五種事境影像現前。即緣此法界影像相五事以為境界。除遣此法界影像得轉滅時。證法界五事無相真理。第二問答明除遣之相。言非滅無義者如成實論師等說。擇滅涅槃無別體性名為滅無。故今遮云非滅無義也。第三問答以喻顯彼涅槃。非無法界清凈。先舉三喻顯其有餘無餘涅槃非滅無義。后法喻以顯除相法界清凈。第四問

【現代漢語翻譯】 現代漢語譯本 難。如果從下面再引用經文。例如，如果『苦等智』（對苦等四聖諦的智慧）世尊說是清凈的原因，這是引用的經文。如果『苦等智』對苦等諦進行分別，那麼對苦等諦的分別就是有相的。有相的智慧不能斷除煩惱，這是論主的觀點。怎麼能斷除煩惱成為清凈的原因呢？如果不分別是苦是集（苦諦和集諦），那麼苦等諸智就不是有相的。怎麼能有苦等諸智，並得到畢竟清凈的果呢？回答：由於無相智的增上力，乃至名為已斷所斷煩惱。這是回答的意思。如果二乘人通過無相智觀察人無我所顯現的真如正智來斷除煩惱，大乘則觀察二空（人空和法空）所顯現的真如來斷除煩惱。所以說在諸諦中極其清凈。從出觀的時候才生起對苦等的分別之智。分別之智實際上不能斷除迷惑。是根據那個真觀來說明苦等智慧斷除煩惱，作為清凈的原因。因更名為果，所以叫做苦等智。後面的文說：『其無相智是苦等智的因』，乃至『所以沒有過失』。第三個問答中可以解釋。第四，說明修行者去除有相，轉而得到無相。其中有七個問答。第一個問答說明得到禪定，顯現影像，去除轉滅。問題的意思是：如果法界所知的世俗境界唸唸無常，積集相續無量，修觀行的人大多不能現見。怎麼修行者能夠緣彼為境，以及令其轉滅不現呢？回答：由於對彼聞思二慧的增上力，得到三摩地（禪定）。由於那個定心的見分因緣，令定心的相分法界五種事境的影像現前。就緣此法界影像相五事以為境界。去除此法界影像，得到轉滅的時候，證法界五事無相的真理。第二個問答說明去除的相狀。說『非滅無義』，像成實論師等說，擇滅涅槃沒有別的體性，叫做滅無。所以現在遮止說『非滅無義』。第三個問答用比喻來顯示那個涅槃。不是無法界清凈。先舉三個比喻，顯示其有餘無餘涅槃非滅無義。後用法喻來顯示除相法界清凈。第四問

【English Translation】 English version Difficult. If we further quote from the sutra from below. For example, if the 'wisdom of suffering, etc.' (the wisdom regarding the Four Noble Truths of suffering, etc.) is said by the World Honored One to be the cause of purity, this is a quotation from the sutra. If the 'wisdom of suffering, etc.' makes distinctions regarding the truths of suffering, etc., then the distinctions regarding the truths of suffering, etc., are characterized by form (having characteristics). Wisdom with form cannot cut off afflictions, which is the view of the treatise master. How can cutting off afflictions be the cause of purity? If one does not distinguish between suffering and accumulation (the truth of suffering and the truth of accumulation), then the wisdoms of suffering, etc., are not characterized by form. How can one have the wisdoms of suffering, etc., and attain the result of ultimate purity? The answer is: Due to the increasing power of formless wisdom, up to the point of being named as having cut off the afflictions to be cut off. This is the meaning of the answer. If those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cut off afflictions by observing the true suchness manifested by the non-self of persons through formless wisdom, the Mahayana observes the true suchness manifested by the two emptinesses (emptiness of persons and emptiness of phenomena) to cut off afflictions. Therefore, it is said to be extremely pure among all the truths. It is only when emerging from contemplation that the wisdom of distinguishing suffering, etc., arises. The wisdom of distinguishing does not actually cut off delusion. It is based on that true contemplation that it is said that the wisdom of suffering, etc., can cut off afflictions, serving as the cause of purity. The cause is renamed as the result, hence it is called the wisdom of suffering, etc. The following text says: 'Its formless wisdom is the cause of the wisdom of suffering, etc.,' and 'therefore, there is no fault.' It can be explained in the third question and answer. Fourth, it explains how practitioners remove form and attain formlessness. There are seven questions and answers within this. The first question and answer explains attaining samadhi (meditative concentration), manifesting images, and removing transformation and extinction. The meaning of the question is: If the mundane realm known by the Dharmadhatu (realm of phenomena) is impermanent in every moment, accumulating and continuing without limit, most practitioners of contemplation cannot directly see it. How can practitioners take that as an object and cause it to transform and extinguish without appearing? The answer is: Due to the increasing power of the two wisdoms of hearing and thinking about that, one attains samadhi. Due to the causal conditions of the seeing aspect of that samadhi mind, the image of the five aspects of the realm of phenomena of the form aspect of the samadhi mind appears. One then takes these five aspects of the image of the realm of phenomena as the object. When removing this image of the realm of phenomena and attaining transformation and extinction, one realizes the truth of the formlessness of the five aspects of the realm of phenomena. The second question and answer explains the appearance of removal. Saying 'not extinction without meaning,' like the Tattvasiddhi School (Chengshi Lun) and others say, extinction by discrimination and nirvana have no separate essence, and are called extinction without. Therefore, it is now prevented by saying 'not extinction without meaning.' The third question and answer uses metaphors to reveal that nirvana. It is not that the Dharmadhatu is not pure. First, three metaphors are given to show that nirvana with remainder and without remainder is not extinction without meaning. Then, the metaphor of the Dharma is used to show the purity of the Dharmadhatu of removing appearances. Fourth question

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答法喻以明斷遣時等。舊來相傳自有兩解。一遠法師云。斷煩惱法先斷煩惱。后得入地。如開門已方得入室。于初地前斷煩惱已后入初地。如金剛心為無礙道。后入佛地為解脫道。二融法師云。斷煩惱時即入初地。非是斷已后入地也。如杖打地。打時即凹。凹時即打。如是斷時即入入時即斷。今解。斷煩惱無礙道。在生相時即是或法滅相。與彼二解並不同也。今此文中唯約種子。與諸相法辨斷前後。不論外惑時時前後。第五問答明轉得無相有其五位。問修觀行雲何除遣所緣境相。答由正定心於法界所知境影像相。先四尋思審觀察。後起四如實智。由勝義諦作意力故。轉舍有影像轉得無相。此無相轉復有五位。果分位在地前。故忍位中名真義一分三摩地。二遍滿位在初地。三有動位。七地已來有功用動故。四有加行位。八地已上以是因勝進。故名加行。五成滿位。或十或佛地。第六問答明成滿位相離三成三。所離三者。一煩惱。二苦。三粗重。離此三故如次成三。謂真義所行。現量所行。自在所行。第七問答明隨根立乘。于中初明立乘頭數證得時量。補闕云。言證得時量亦不決定者。明彼二乘滿時不定。聲聞之人極少三生。多六十劫。中間多少義不決定。獨覺極少四生。極多百劫。中間多少時亦不定。大乘要經三無數劫

【現代漢語翻譯】 現代漢語譯本 答：關於通過比喻來明確斷除（煩惱）的時機，舊時流傳下來兩種解釋。第一種是遠法師的觀點：斷除煩惱的方法是先斷除煩惱，然後才能進入（菩薩）地。就像打開門之後才能進入房間一樣，在初地之前斷除煩惱，之後才能進入初地。如同金剛心是無礙道，之後進入佛地是解脫道。第二種是融法師的觀點：斷除煩惱的同時就進入初地，不是斷除之後才進入地。就像用棍子打地，打的時候就凹陷，凹陷的時候就在被打。這樣，斷除的時候就進入，進入的時候就在斷除。現在的解釋是：斷除煩惱的無礙道，在生相的時候就是或法的滅相，與那兩種解釋都不同。現在本文中只針對種子，與諸相法辨別斷除的前後，不討論外在迷惑的時時前後。 第五個問答說明轉得無相有五個階段。問：修習觀行如何去除所緣境的影像？答：通過正定之心，對於法界所知的境影像，先用四尋思審慎觀察，然後生起四如實智。由於勝義諦作意的力量，轉變捨棄有影像，轉而獲得無相。這種無相的轉變又有五個階段：果分位在（菩薩）地之前，所以在忍位中稱為真義一分三摩地。二、遍滿位在初地。三、有動位，七地以來有功用動。四、有加行位，八地以上因為這個原因而殊勝前進，所以稱為加行。五、成滿位，或者在十地，或者在佛地。 第六個問答說明成滿位相離三種，成就三種。所離的三種是：一、煩惱，二、苦，三、粗重。離開這三種，因此依次成就三種：即真義所行、現量所行、自在所行。 第七個問答說明根據根器設立乘。其中首先說明設立乘的頭數和證得的時間。補闕說：『說到證得的時間也不確定』，說明二乘（聲聞乘和緣覺乘）圓滿的時間不確定。聲聞之人最少需要三生，最多需要六十劫。中間多少時間不確定。獨覺最少需要四生，最多需要一百劫。中間多少時間也不確定。大乘需要經歷三個無數劫。

【English Translation】 English version Answer: Regarding clarifying the timing of decisively eliminating (afflictions) through metaphors, there have been two interpretations passed down from old times. The first is the view of Dharma Master Yuan: The method of eliminating afflictions is to first eliminate afflictions, and then enter the (Bodhisattva) grounds. It's like entering a room only after opening the door; eliminating afflictions before the first ground, and then entering the first ground. Like the Vajra Mind (Jingang Xin) [Diamond Mind] being the unobstructed path, and then entering the Buddha ground being the path of liberation. The second is the view of Dharma Master Rong: Entering the first ground at the same time as eliminating afflictions, not entering the ground after eliminating them. It's like hitting the ground with a stick; it dents when it's hit, and it's being hit when it's dented. Thus, entering at the same time as eliminating, and eliminating at the same time as entering. The current explanation is: The unobstructed path of eliminating afflictions, at the time of arising phenomena, is the phenomena of cessation of or-dharma, which is different from those two explanations. Now, this text only addresses the seeds, distinguishing the order of elimination with the phenomena of all aspects, not discussing the timing of external delusions. The fifth question and answer explains that there are five stages of transforming and attaining no-form (Wu Xiang). Question: How does cultivating contemplation eliminate the images of the objects of focus? Answer: Through the mind of right concentration, regarding the images of the objects known by the Dharma realm, first carefully observe with the four seekings (Si Xun Si), and then generate the four truths of reality (Si Ru Shi Zhi). Due to the power of the intention of ultimate truth (Sheng Yi Di), transform and abandon having images, and transform to attain no-form. This transformation of no-form has five stages: The fruit division is before the (Bodhisattva) grounds, so in the stage of forbearance (Ren Wei) it is called a fraction of true meaning Samadhi (Zhen Yi Yi Fen San Mo Di). Second, the stage of pervasive fullness is in the first ground. Third, the stage of having movement, from the seventh ground onwards, there is functional movement. Fourth, the stage of having effort, from the eighth ground onwards, it is called effort because of this reason that it advances supremely. Fifth, the stage of complete fulfillment, either in the tenth ground or in the Buddha ground. The sixth question and answer explains that the stage of complete fulfillment is separated from three things and achieves three things. The three things that are separated from are: first, afflictions (Fan Nao); second, suffering (Ku); third, coarseness (Cu Zhong). Separating from these three, therefore achieves three things in sequence: namely, the conduct of true meaning, the conduct of present measure, and the conduct of freedom. The seventh question and answer explains establishing vehicles according to capacity. Among them, it first explains the number of vehicles established and the time of attainment. Bu Que says: 'Speaking of the time of attainment is also uncertain,' explaining that the time of completion of the two vehicles (Sheng Wen Cheng [Hearer Vehicle] and Yuan Jue Cheng [Solitary Realizer Vehicle]) is uncertain. People of the Hearer Vehicle need at least three lives, and at most sixty kalpas. The amount of time in between is uncertain. Solitary Realizers need at least four lives, and at most one hundred kalpas. The amount of time in between is also uncertain. The Great Vehicle (Da Cheng [Mahayana]) needs to experience three countless kalpas.

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方可證得。問云何大乘定立三僧祇方可證得。下答依斷三粗重故立三僧祇。一者地前。經一僧祇修行。入見道時方能小斷在皮粗重。二者入見道時伏于修惑上中煩惱下品猶行。七地滿心下品亦伏畢竟不行。三者第三僧祇滿時。斷所知障及煩惱障盡。于境自在。此中所說皮肉心三。約煩惱障中開為皮肉二僧祇斷。所知障總束為心。此說二障三處過亦據三祇滿位從一分。應說道理初僧祇滿入初地時。斷一切迷理煩惱障及所知障。非唯斷彼惡趣煩惱粗重。從初地至七地。入觀即斷所知障。以除所知理事境故。入觀即斷煩惱障。于生有力故。時故七地已來為眾生故猶起。入八地已去永伏不行。所有隨眠金剛方斷。于所受身有力滋潤前未來斷。從八地已去于唸唸中斷所知障。非本地分明。二障出體諸處不定。有說煩惱障中修惑名皮。外迷事故。見惑名肉。內迷理故。智障名心。以最微細譬心在內。或約三祇所斷二障皆分三種。謂皮肉心。如攝論說。或於地地中三心所斷為皮肉心。為斷皮煩惱入初地。乃至為除心煩惱故出初地等。亦如攝論。今此文中初僧祇所斷惡道煩惱名皮。第二僧祇所斷煩惱障中上中二品名肉。第三僧祇所斷智障名心。章中復初地已上不往惡趣受實報生。瑜伽云。初地菩薩斷惡道業無明。地前一僧祇修初地方便

【現代漢語翻譯】 現代漢語譯本： 如此方能證得。問：為何大乘認為要經歷三大阿僧祇劫才能證得？下文回答：這是因為要斷除三種粗重煩惱，所以設立三大阿僧祇劫。 第一，在初地之前，經過一個阿僧祇劫的修行，進入見道位時，才能稍微斷除如面板般粗重的煩惱。 第二，進入見道位時，雖然能伏住修惑中的上品、中品煩惱，但下品煩惱仍然會生起。到了七地滿心時，下品煩惱也被伏住，畢竟不再生起。 第三，第三個阿僧祇劫圓滿時，斷盡所知障和煩惱障，對於境界能夠自在。這裡所說的『皮、肉、心』三種，是就煩惱障中分出『皮、肉』兩個阿僧祇劫來斷除。所知障總括為『心』。這裡所說的二障在三處斷除，也是根據三大阿僧祇劫圓滿時的部分情況而言。按照道理來說，應該說第一個阿僧祇劫圓滿，進入初地時，就斷除一切迷惑真理的煩惱障和所知障，並非僅僅斷除惡趣的煩惱粗重。 從初地到七地，入觀時就斷除所知障，因為除去了所知的事和理的境界。入觀時就斷除煩惱障，因為對於生起有力量的緣故。因為時節因緣，所以七地以來爲了眾生的緣故仍然生起。進入八地以後，永遠伏住不再生起。所有的隨眠煩惱要用金剛智才能斷除，對於所受的身體有力量滋潤，斷除前世和未來的煩惱。 從八地以後，在念念之中斷除所知障，並非本地分明。二障的出體在各個地方不確定。有人說煩惱障中的修惑名為『皮』，因為是外在迷惑事相的緣故；見惑名為『肉』，因為是內在迷惑真理的緣故；智障名為『心』，因為最微細，譬如心在內里。或者根據三大阿僧祇劫所斷的二障都分為三種，即皮、肉、心，如《攝大乘論》所說。或者在各個地中，以三種心所斷的為皮、肉、心。爲了斷除如面板般的煩惱而進入初地，乃至爲了去除如心般的煩惱而離開初地等等，也如《攝大乘論》所說。現在本文中，第一個阿僧祇劫所斷的惡道煩惱名為『皮』，第二個阿僧祇劫所斷的煩惱障中的上品、中品兩種煩惱名為『肉』，第三個阿僧祇劫所斷的智障名為『心』。章中又說，初地以上不會往惡趣接受真實的果報。瑜伽中說，初地菩薩斷除惡道業的無明，初地之前一個阿僧祇劫的修行是進入初地的方便。

【English Translation】 English version: Only then can it be attained. Question: Why does the Mahayana tradition assert that it takes three asamkhya kalpas (countless eons) to attain enlightenment? Answer: It is established that three asamkhya kalpas are required because of the need to sever the three coarse and heavy defilements. First, before reaching the first bhumi (stage of enlightenment), one practices for one asamkhya kalpa. Upon entering the path of seeing (darshana-marga), one can only slightly sever the coarse and heavy defilements that are like skin. Second, upon entering the path of seeing, one subdues the upper and middle level afflictions of the afflictions of cultivation (bhavana-klesha), but the lower level afflictions still arise. When the seventh bhumi is complete, the lower level afflictions are also subdued and will ultimately not arise again. Third, when the third asamkhya kalpa is complete, both the knowledge obscurations (jnana-avarana) and the afflictive obscurations (klesha-avarana) are completely severed, and one is free in relation to all phenomena. The 'skin, flesh, and heart' mentioned here refer to the division of the afflictive obscurations into two asamkhya kalpas for severance, 'skin' and 'flesh'. The knowledge obscurations are collectively referred to as 'heart'. The statement that the two obscurations are severed in three places is also based on a partial view of the completion of the three asamkhya kalpas. Logically, it should be said that upon completing the first asamkhya kalpa and entering the first bhumi, one severs all afflictive obscurations and knowledge obscurations that obscure the truth, not just the coarse and heavy defilements of the evil realms. From the first bhumi to the seventh bhumi, one severs the knowledge obscurations upon entering contemplation (dhyana), because the objects of knowledge and the realms of principle are removed. One severs the afflictive obscurations upon entering contemplation, because there is power to generate them. Because of the timing, they still arise from the seventh bhumi onwards for the sake of sentient beings. After entering the eighth bhumi, they are permanently subdued and will not arise again. All latent afflictions (anusaya) can only be severed by vajra (diamond-like) wisdom, and they have the power to nourish the body that is received, severing past and future afflictions. From the eighth bhumi onwards, one severs the knowledge obscurations in every moment of thought, but not clearly in the local division. The manifestation of the two obscurations is uncertain in various places. Some say that the afflictions of cultivation within the afflictive obscurations are called 'skin' because they are external delusions about phenomena; the afflictions of view (darshana-klesha) are called 'flesh' because they are internal delusions about principle; and the intellectual obscurations are called 'heart' because they are the most subtle, like the heart within. Alternatively, according to the three asamkhya kalpas, the two obscurations are divided into three types: skin, flesh, and heart, as stated in the Mahayana-samgraha. Or, in each bhumi, what is severed by the three minds is skin, flesh, and heart. One enters the first bhumi to sever the skin-like afflictions, and leaves the first bhumi to remove the heart-like afflictions, as stated in the Mahayana-samgraha. In this text, the afflictions of the evil paths severed in the first asamkhya kalpa are called 'skin', the upper and middle level afflictions within the afflictive obscurations severed in the second asamkhya kalpa are called 'flesh', and the intellectual obscurations severed in the third asamkhya kalpa are called 'heart'. The chapter also states that those above the first bhumi do not go to the evil realms to receive real retribution. The Yoga states that the bodhisattva of the first bhumi severs the ignorance that is the karma of the evil paths, and the practice of one asamkhya kalpa before the first bhumi is a means to enter the first bhumi.

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時。以伏惡趣業種子故。亦不生惡趣。不為三惡趣不樂之法間雜故。攝論云。得世上正見。往來百千世修不墮惡道。次明立乘因緣。補闕云。立聲聞乘有三因緣。一者變化。佛隨所化。化作聲聞。二者誓願。謂有眾生於聲聞乘已發誓愿彼即建立以為聲聞者。此是不定性人遇緣發聲聞愿。彼依此立。三法性聲聞。謂從本來慈悲薄弱於苦怖畏不樂利他。依此法性立為聲聞。又覺法性謂于安立諦中多分修習怖畏行轉由此因緣證得圓滿者。謂于苦等諦中多緣苦集。修怖畏行證得圓滿聲聞乘。獨覺亦爾等。先亦有三種變化誓願及法性。慈悲薄弱怖畏眾苦不樂利他。但出無佛世此為差別。即上相違三因緣故應知菩薩者。亦有變化誓願法性三種菩薩。而從本來慈悲純厚不怖眾苦常樂利他。備云。聲聞三者。一如身子等。二住不定性故愿成聲聞。三住聲聞種姓。下明失壞經律。先明聲聞失壞。謂有聲聞計無煩惱身即隨滅。生大怖畏我寧不脫如是煩惱。為有此計故不斷煩惱。不取涅槃及不持戒。故云失壞正法及毗奈耶。如人患于熱病。謂病癒時體舉皆滅。便生怖畏寧不脫病。次明菩薩失壞大乘。謂有菩薩聞說諸法甚深無性。即執一切煩惱自性本無謂自己身無生死等者。此是空見不能修行。何故不明獨覺失壞。以彼無別了教故。或同聲聞。

【現代漢語翻譯】 現代漢語譯本： 這時，因為已經伏藏了墮入惡趣的業力種子，所以也不會再墮入惡趣。也不會被三惡趣不快樂的法則所混雜。在《攝大乘論》中說：『得到世間的正見，往來百千世修行也不會墮入惡道。』 接下來闡明建立聲聞乘的因緣。《補闕》中說：『建立聲聞乘有三種因緣。一是變化，佛陀隨著所要教化的人，變化成聲聞。二是誓願，就是說有的眾生對於聲聞乘已經發了誓願，佛就為他們建立成為聲聞。』這是不定性的人遇到因緣而發起聲聞的願望，佛就依據這個為他們建立。三是法性聲聞，就是說從本來就慈悲心薄弱，對於痛苦感到恐懼，不樂於利益他人，依據這種法性而建立為聲聞。還有覺悟法性，就是在安立諦中，大部分時間都在修習怖畏的行，由此因緣證得圓滿的人。』就是在苦等諦中，多緣于苦和集，修習怖畏的行，證得圓滿的聲聞乘。獨覺也是這樣，先前也有三種，變化、誓願和法性。慈悲心薄弱，恐懼各種痛苦，不樂於利益他人，只是出現在沒有佛的時代，這是差別所在。 與上面所說的相反的三種因緣，就應當知道菩薩也有變化、誓願和法性這三種菩薩。而從本來就慈悲心純厚，不恐懼各種痛苦，常常樂於利益他人。《備》中說：『聲聞有三種，一是像舍利弗（Sariputra）等，二是住在不定性，所以願望成就而成為聲聞，三是住在聲聞的種姓。』 下面闡明失壞經律。先闡明聲聞的失壞，就是說有的聲聞認為沒有煩惱，身體就會隨之滅亡，產生很大的恐懼，心想我寧願不脫離這些煩惱。因為有這種想法，所以不斷煩惱，不取涅槃，也不持戒。所以說失壞正法和毗奈耶（Vinaya）。就像人患了熱病，認為病癒的時候身體就會全部滅亡，便產生恐懼，寧願不脫離疾病。 接下來闡明菩薩失壞大乘，就是說有的菩薩聽到宣說諸法甚深無性，就執著一切煩惱自性本來就沒有，認為自己沒有生死等等。這是空見，不能修行。為什麼不闡明獨覺的失壞呢？因為他們沒有特別的教法，或者和聲聞相同。

【English Translation】 English version: At this time, because the seeds of karma that lead to evil destinies have been subdued, one will not be reborn in evil destinies. One will not be mixed with the unpleasant laws of the three evil destinies. The Compendium of Mahayana says: 'Having attained right view in the world, one will cultivate for hundreds of thousands of lifetimes without falling into evil paths.' Next, the causes and conditions for establishing the Sravaka Vehicle are explained. The Supplement says: 'There are three causes and conditions for establishing the Sravaka Vehicle. First, transformation: the Buddha transforms into a Sravaka according to what needs to be taught. Second, vows: if there are beings who have already made vows for the Sravaka Vehicle, they are established as Sravakas.' This refers to people of uncertain nature who, upon encountering conditions, make vows to become Sravakas, and they are established based on this. Third, Sravakas by nature: those who are inherently weak in compassion, fearful of suffering, and unwilling to benefit others are established as Sravakas based on this nature. Also, those who awaken to the Dharma nature, meaning those who mostly cultivate fear-inducing practices within the established truths, and thereby attain perfection. This refers to those who, within the truths of suffering, etc., mostly contemplate suffering and its origin, cultivate fear-inducing practices, and attain the perfect Sravaka Vehicle. The Pratyekabuddhas (Solitary Realizers) are similar, also having the three types of transformation, vows, and nature. They are weak in compassion, fearful of suffering, and unwilling to benefit others, but they appear in times without a Buddha, which is the difference. Conversely, based on the three causes and conditions mentioned above, it should be understood that Bodhisattvas also have three types: transformation, vows, and nature. They are inherently pure and compassionate, not fearful of suffering, and always happy to benefit others. The Preparation says: 'There are three types of Sravakas: first, like Sariputra (Sariputra), etc.; second, those who dwell in uncertain nature, so their vows are fulfilled and they become Sravakas; third, those who dwell in the Sravaka lineage.' Below, the loss of Sutras and Vinaya (discipline) is explained. First, the loss of Sravakas is explained: some Sravakas think that if they have no afflictions, their bodies will immediately perish, and they become very afraid, thinking, 'I would rather not be free from these afflictions.' Because of this thought, they do not cut off afflictions, do not attain Nirvana, and do not uphold the precepts. Therefore, it is said that they lose the true Dharma and the Vinaya. It is like a person suffering from a fever who thinks that when the illness is cured, their body will completely perish, and they become afraid, preferring not to be cured of the illness. Next, the loss of the Mahayana by Bodhisattvas is explained: some Bodhisattvas, upon hearing that all dharmas are profoundly without inherent existence, cling to the idea that all afflictions are inherently non-existent, thinking that they have no birth and death, etc. This is a nihilistic view and they cannot practice. Why is the loss of Pratyekabuddhas not explained? Because they have no separate teachings, or they are the same as Sravakas.

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故不別說。第四解薩迦耶有及世間。薩迦耶者。小乘名有身。大乘即名像身。此不定故。存梵本名薩迦耶。相通二種者。有為有漏是身。無為無漏非身。故言通二。二是薩迦耶者。名與分別。一非薩迦耶者正智。正智慧壞薩迦耶故。非薩迦耶。真如俱不可說。有及世間亦爾者。有是三有。相通二種。名與分別。一向是有。正智非有真如俱非。第五解真實攝門。世間道理所成真實三事攝者。謂相名分別三事是世間所知及學所知故二真實攝。二障清凈智所行真實二事攝者。謂二乘證人無我所顯真如斷煩惱障。故人無我真如正智后二事所攝。菩薩證得無我斷所智障。故法無我真如正智亦后二事攝。據本地分。后二真實但是斷結無為。理應后二真實但與真如相攝。而言亦攝正智理即難解。三藏解云。當證煩惱障凈之時亦證智慧。故斷與智並是煩惱障凈智之所行。如見分證證自證分分證智。依如是義。后二真實通攝真如及正智也。第六解尋思攝門。景雲。四尋思唯是地前。但是如理分別所攝。景雲。尋思推求分別見而非正智。故無性菩薩釋論云。推求行見名為尋思也。未能尋思正證故。乃至七地已來所有四尋思皆是三界有漏心心法。故唯分別攝。八地已上依佛地論及無性菩薩攝大乘釋無加行智故。四尋思四尋思亦通名加行智攝。

【現代漢語翻譯】 現代漢語譯本 因此不另作解釋。第四個解釋是薩迦耶（Satkayadrishti，身見）有及世間。薩迦耶，小乘佛教稱之為『有身』，大乘佛教則稱之為『像身』。因為它是不確定的，所以保留梵文名稱薩迦耶。『相通二種』是指：有為法和有漏法是身，無為法和無漏法不是身，所以說『相通二種』。『二是薩迦耶』是指：名和分別。『一非薩迦耶』是指正智。因為正智慧破除薩迦耶，所以不是薩迦耶。真如（Tathata）兩者都不可說。『有及世間亦爾』是指：有是三有（欲有、色有、無色有）。『相通二種』是指名和分別。『一向是有』是指正智非有，真如俱非。第五個解釋是真實攝門。世間道理所成就的真實三事所攝是指：相、名、分別這三件事是世間所知以及學習所知，因此屬於二種真實所攝。二障（煩惱障、所知障）清凈智所行真實二事所攝是指：二乘（聲聞乘、緣覺乘）證悟人無我所顯現的真如，斷除煩惱障，因此人無我真如和正智屬於后二事所攝。菩薩證得法無我，斷除所知障，因此法無我真如和正智也屬於后二事所攝。根據本地分，后二真實只是斷結的無為法，理應后二真實只與真如相應。但說也攝正智，道理上就難以理解。三藏的解釋是：當證得煩惱障清凈之時，也證得智慧，因此斷除與智慧都是煩惱障清凈智所行。如見分證證自證分分證智。依照這樣的意義，后二真實也通攝真如和正智。第六個解釋是尋思攝門。景法師說：四尋思只是地前（菩薩十地之前）的境界，只是如理分別所攝。景法師說：尋思是推求分別見，而不是正智。因此無性菩薩的釋論說：推求行見名為尋思。未能尋思正證的緣故。乃至七地以來所有的四尋思都是三界有漏的心心法，所以唯有分別所攝。八地以上，依據佛地論和無性菩薩的攝大乘釋，因為沒有加行智的緣故。四尋思也通名加行智所攝。

【English Translation】 English version Therefore, it is not explained separately. The fourth explanation concerns Satkayadrishti (薩迦耶, the view of a real self), existence, and the world. Satkayadrishti, in Hinayana (小乘, the Lesser Vehicle), is called 'having a body'; in Mahayana (大乘, the Greater Vehicle), it is called 'image body'. Because it is uncertain, the Sanskrit name Satkayadrishti is retained. 'Common to two types' means that conditioned and defiled dharmas are the body, while unconditioned and undefiled dharmas are not the body, hence 'common to two'. 'Two are Satkayadrishti' refers to name and discrimination. 'One is not Satkayadrishti' refers to correct wisdom (正智). Because correct wisdom can destroy Satkayadrishti, it is not Satkayadrishti. Suchness (真如, Tathata) is indescribable in both cases. 'Existence and the world are also like this' means that existence refers to the three realms (三有, the realms of desire, form, and formlessness). 'Common to two types' refers to name and discrimination. 'Always existent' means that correct wisdom is non-existent, and Suchness is neither. The fifth explanation concerns the category of truth. The three truths accomplished by worldly reasoning are categorized as: appearance, name, and discrimination. These three are known by the world and learned through study, hence they are categorized as two truths. The two truths practiced by the pure wisdom of the two obstacles (二障, afflictive and cognitive) are categorized as: the Suchness revealed by the realization of no-self of persons (人無我) by the two vehicles (二乘, Sravakas and Pratyekabuddhas), which cuts off the afflictive obstacle; therefore, the Suchness and correct wisdom of no-self of persons are categorized as the latter two. Bodhisattvas realize no-self of phenomena (法無我), cutting off the cognitive obstacle; therefore, the Suchness and correct wisdom of no-self of phenomena are also categorized as the latter two. According to the local division, the latter two truths are only unconditioned dharmas of cutting off defilements, and logically the latter two truths should only correspond to Suchness. However, it is difficult to understand why it is said that they also include correct wisdom. The Tripitaka explains that when the purification of the afflictive obstacle is realized, wisdom is also realized; therefore, cutting off and wisdom are both practiced by the pure wisdom of the afflictive obstacle. Like the seeing aspect proving the self-proving aspect proving the wisdom. According to this meaning, the latter two truths generally include Suchness and correct wisdom. The sixth explanation concerns the category of investigation. Jing said that the four investigations (四尋思) are only before the ground (地前, before the ten Bhumis of a Bodhisattva), and are only categorized as rational discrimination. Jing said that investigation is seeking and discriminating views, not correct wisdom. Therefore, the commentary of Asanga (無性菩薩) says that seeking and seeing actions are called investigation. Because one has not been able to investigate and correctly realize. Therefore, all four investigations up to the seventh ground are mind and mental dharmas with outflows of the three realms (三界), so they are only categorized as discrimination. From the eighth ground onwards, according to the Buddhahood Treatise and Asanga's Explanation of the Compendium of the Great Vehicle, because there is no additional practice wisdom, the four investigations are also generally categorized as practice wisdom.

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第七解實智攝門。景雲。四如實遍智在於地上皆是正智所攝。道理四如實智亦在地前。地前亦有世俗正智作如實觀故。景雲。無性菩薩攝大乘釋云。決定行智如實智。依攝大乘忍及第一得。四如實亦正智攝故。前系界門正智通系不繫故。地前四如實是系。地上四如實智是不繫。然漏無漏門。正智唯無漏如前會釋。第八解密意門。于中會釋十四種密經。釋初經中景雲。若如名言執有五事說無自性。離彼名言任其五法。各有別體說有自性。即是無有言所詮法體。唯有離言法體。故言無二。景雲。問世尊何故說一切法無性有性無二。答即依如是所說五事。世俗道理有。實無說無自性。真如無俗自性故。亦說世俗無自性。如勝義無自性。餘四法是世俗有故。無自然性。然五事由別別相不覺自性事。故說此五事有自性。五事有自性亦有五事無自性。故說一切法無二也。第二經中景雲。一相無自性性謂一切世俗言說自性者。即遍計所執隨言說法。本來無相。二生無自性性謂一切行眾緣所生緣力故有非自然有者。即依他性藉眾緣生。無自然生名生無性。三勝義無性謂真實義相所遠離法此由勝義說無自性者。此勝義無性亦是依他。由是因緣無常法體。非彼真實勝義之法。故言真實義相所離法。由此依他無彼勝義。故說依他名為勝義無自

【現代漢語翻譯】 現代漢語譯本 第七解實智攝門。 景雲：四如實遍智（sarva-tathatā-jñāna，指對一切事物如實了知的智慧）在於地上（指菩薩的各個修行階段）皆是正智（samyag-jñāna，指正確的智慧）所攝。 道理上，四如實智亦在地前（指菩薩修行階段之前）。地前亦有世俗正智（laukika-samyag-jñāna，指世俗的正確智慧）作如實觀（yathābhūta-darśana，指如實觀察事物）的緣故。 景雲：無性菩薩（Asaṅga）在《攝大乘釋》（Mahāyānasaṃgraha-bhāṣya）中說：『決定行智（niścaya-gāminī-mati）如實智（yathāvad-jñāna），依攝大乘（Mahāyānasaṃgraha）忍（kṣānti）及第一（agra）得。』四如實智也為正智所攝的緣故。 前系界門（pūrva-bandhana-dhātu）的正智通系（bandhana）不繫（abandhana）的緣故，地前的四如實智是系，地上四如實智是不繫。然而在漏（āsrava）無漏（anāsrava）門中，正智唯是無漏，如前文的會釋。 第八解密意門。 于其中會釋十四種密經。 解釋初經中景雲：若如名言（nāma-vyavahāra，指語言文字的表達）執有五事（pañca vastu，指五蘊：色、受、想、行、識）說無自性（niḥsvabhāva，指沒有獨立的、不變的自體），離彼名言任其五法，各有別體說有自性，即是無有言所詮法體（artha-dharma-kāya，指語言所表達的法），唯有離言法體（nirartha-dharma-kāya，指超越語言的法）。故言無二（advaya，指非二元對立）。 景雲：問：世尊（Bhagavān）何故說一切法無性有性無二？答：即依如是所說五事，世俗道理有，實無說無自性。真如（tathatā，指事物的真實本性）無俗自性故，亦說世俗無自性，如勝義（paramārtha，指最高的真理）無自性。餘四法是世俗有故，無自然性（prakṛti-svabhāva，指事物本來的自性）。然五事由別別相（lakṣaṇa，指不同的特徵）不覺自性事，故說此五事有自性。五事有自性亦有五事無自性，故說一切法無二也。 第二經中景雲：一相無自性性（lakṣaṇa-niḥsvabhāvatā，指現象沒有自性）謂一切世俗言說自性者，即遍計所執（parikalpita，指虛妄分別）隨言說法，本來無相。二生無自性性（utpatti-niḥsvabhāvatā，指生起沒有自性）謂一切行（saṃskāra，指有為法）眾緣所生緣力故有非自然有者，即依他性（paratantra，指依賴他緣而生）藉眾緣生，無自然生名生無性。三勝義無性（paramārtha-niḥsvabhāvatā，指勝義諦沒有自性）謂真實義相所遠離法此由勝義說無自性者，此勝義無性亦是依他。由是因緣無常法體，非彼真實勝義之法。故言真實義相所離法。由此依他無彼勝義，故說依他名為勝義無自性。

【English Translation】 English version Seventh Explanation: The Door of Comprehension by Real Wisdom. Jingyun: The Four Real and Universal Wisdoms (sarva-tathatā-jñāna) on the grounds (referring to the various stages of a Bodhisattva's practice) are all encompassed by Right Wisdom (samyag-jñāna). In principle, the Four Real Wisdoms also exist before the grounds (referring to stages before a Bodhisattva's practice). Before the grounds, there is also mundane Right Wisdom (laukika-samyag-jñāna) that performs Real Observation (yathābhūta-darśana). Jingyun: Asaṅga Bodhisattva in the Mahāyānasaṃgraha-bhāṣya says: 'Decisive Conduct Wisdom (niścaya-gāminī-mati) and Real Wisdom (yathāvad-jñāna) rely on the Mahāyānasaṃgraha forbearance (kṣānti) and the attainment of the foremost (agra).' This is because the Four Real Wisdoms are also encompassed by Right Wisdom. Because the Right Wisdom of the pūrva-bandhana-dhātu (the realm of prior bondage) encompasses both bondage (bandhana) and non-bondage (abandhana), the Four Real Wisdoms before the grounds are bound, while the Four Real Wisdoms on the grounds are unbound. However, in the context of defilement (āsrava) and non-defilement (anāsrava), Right Wisdom is solely non-defiled, as explained earlier. Eighth Explanation: The Door of Hidden Meaning. Within this, fourteen kinds of secret sutras are explained. Explaining the first sutra, Jingyun says: 'If, according to linguistic convention (nāma-vyavahāra), one clings to the existence of the five aggregates (pañca vastu: form, feeling, perception, volition, and consciousness) and says they are without inherent existence (niḥsvabhāva), then, apart from that linguistic convention, each of the five dharmas has its own distinct entity and is said to have inherent existence. This means there is no dharma-body (artha-dharma-kāya) that is expressed by language, only a dharma-body beyond language (nirartha-dharma-kāya). Therefore, it is said to be non-dual (advaya).' Jingyun: Question: Why did the World-Honored One (Bhagavān) say that all dharmas are without inherent existence, with inherent existence, and non-dual? Answer: It is based on the five aggregates mentioned. According to mundane reasoning, they exist, but in reality, they are said to be without inherent existence. Because Suchness (tathatā) has no mundane inherent existence, it is also said that mundane existence is without inherent existence, like ultimate reality (paramārtha) is without inherent existence. The remaining four dharmas exist in the mundane realm, so they have no natural existence (prakṛti-svabhāva). However, because the five aggregates do not perceive their own inherent nature due to their distinct characteristics (lakṣaṇa), it is said that these five aggregates have inherent existence. The five aggregates have inherent existence, and the five aggregates are also without inherent existence, so it is said that all dharmas are non-dual. In the second sutra, Jingyun says: 'The non-inherent existence of characteristic appearance (lakṣaṇa-niḥsvabhāvatā) refers to the inherent nature of all mundane linguistic expressions, which is the merely imputed (parikalpita) dharma that follows language, originally without appearance. The non-inherent existence of arising (utpatti-niḥsvabhāvatā) refers to all conditioned phenomena (saṃskāra) arising from various causes and conditions, existing due to the power of conditions and not naturally existing. This is the dependent nature (paratantra), arising from various conditions, and the absence of natural arising is called the non-inherent existence of arising. The non-inherent existence of ultimate reality (paramārtha-niḥsvabhāvatā) refers to the dharma that is separate from the aspect of true meaning. When it is said that ultimate reality is without inherent existence, this non-inherent existence of ultimate reality is also dependent. Because of this cause and condition, it is an impermanent dharma-body, not the true ultimate reality. Therefore, it is said to be separate from the aspect of true meaning. Because this dependent nature lacks that ultimate reality, it is said that the dependent nature is called the non-inherent existence of ultimate reality.'

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性性。依下解深密經解勝義無性有其二義。一就依他以解勝義無性。如向所論。二就圓成實體以明勝義無自性性。後有二義。一圓成實性。性離名言。無彼取執勝義義相。名勝義無性。二此圓成體是勝義。如此勝義由彼無相無生二門所顯。故名勝義無自性性。今此文唯約依他辨勝義無性。問相無自性無遍計所執相之自性名相無性。依他無彼橫計自然之生名生無性。此亦遣無于遍計所執。即此依他無彼勝義常住之性名勝義無性。此亦先於遍計所執。是即三無並無遍計。總是一無。但應說彼相無自性其義即是。何須復辨此依他無生無勝義等耶。解云。據理實然並約無其遍計所執。然今論宗或約二性如辨三無或約三性辨三無者。總別分別故有其三。相無自性。即是總收其遍計所執皆盡。復言依他無生無勝義等。是別分別。次明依他因緣法體無自然生無其勝義。故於總中開出此二。非謂遣于遍計相無性。外遣依他及遣勝義辨生無性勝義無性。故下解深密經中說云。唯遣遍計所執辨三無性。未遣三性辨三無性。問若爾。云何攝論即云先證根塵相無自性。后時見識無生。識以根塵為因緣。因緣既無識云何生。約彼論文亦遣依他。云何得言但遣遍計所執性耶。解云。根塵及識有其二種。一是依他因緣生法。設入初地此亦不遣心。是俗

【現代漢語翻譯】 現代漢語譯本 性性（Xing Xing）。依據《解深密經》（Jie Shen Mi Jing）的解釋，勝義無性（Sheng Yi Wu Xing，ultimate absence of inherent existence）有兩種含義。第一種是就依他起性（Yi Ta Qi Xing，dependent nature）來解釋勝義無性，如前面所討論的。第二種是就圓成實性（Yuan Cheng Shi Xing，perfected nature）的實體來闡明勝義無自性性（Sheng Yi Wu Zi Xing Xing，ultimate absence of own-nature）。後者又有兩種含義：一是圓成實性，其體性遠離名言概念，沒有對勝義的執取，因此稱為勝義無性。二是此圓成實性是勝義，這種勝義由無相（Wu Xiang，lack of characteristics）和無生（Wu Sheng，lack of origination）這兩扇門所顯現，所以稱為勝義無自性性。現在這段文字只是就依他起性來辨析勝義無性。 問：相無自性（Xiang Wu Zi Xing，absence of characteristics）是指沒有遍計所執相（Bian Ji Suo Zhi Xiang，imagined characteristics）的自性，稱為相無性。依他起性沒有那種橫加計度的自然產生，稱為生無性（Sheng Wu Xing，absence of origination）。這兩種無性也是爲了去除遍計所執。而依他起性沒有那種勝義的常住不變的體性，稱為勝義無性。這同樣也是針對遍計所執。這樣看來，三種無性都是爲了去除遍計所執，總而言之就是一種無性。那麼應該只說相無自性就可以了，它的含義已經包含了所有，為什麼還要再辨析依他無生和勝義無性等等呢？ 答：從道理上來說確實如此，都是爲了去除遍計所執。然而現在的論宗，有的根據二性（兩種自性）來辨析三種無性，有的根據三性（三種自性）來辨析三種無性，這是總別分別的緣故，所以才有三種無性。相無自性，是總括地去除所有的遍計所執。再說依他無生和勝義無性等等，是分別地闡述。進一步說明依他起性的因緣法體沒有自然產生，沒有勝義的體性。所以在總括之中開出這兩種無性，並不是說去除遍計所執的相無性，另外去除依他起性和去除勝義來辨析生無性和勝義無性。所以《解深密經》中說：『只是去除遍計所執來辨析三種無性，而不是去除三種自性來辨析三種無性。』 問：如果這樣，為什麼《攝大乘論》（She Da Cheng Lun）中說先證得根塵（Gen Chen，sense faculties and sense objects）的相無自性，然後才能見到識（Shi，consciousness）的無生？識以根塵為因緣，因緣既然沒有，識又怎麼產生呢？按照那篇論文的說法，也是去除依他起性，怎麼能說只是去除遍計所執性呢？ 答：根塵和識有兩種，一種是依他起性的因緣生法。即使進入初地（Chu Di，first bhumi），這種依他起性的心識也沒有去除，仍然是世俗諦（Su Di，conventional truth）。

【English Translation】 English version Xing Xing. According to the Jie Shen Mi Jing (Samdhinirmocana Sutra, Explaining the Profound Secrets Sutra), the Sheng Yi Wu Xing (ultimate absence of inherent existence) has two meanings. The first is to explain the Sheng Yi Wu Xing based on the Yi Ta Qi Xing (dependent nature), as discussed earlier. The second is to clarify the Sheng Yi Wu Zi Xing Xing (ultimate absence of own-nature) based on the entity of the Yuan Cheng Shi Xing (perfected nature). The latter has two meanings: one is that the Yuan Cheng Shi Xing is by nature away from conceptual expressions, without grasping onto the meaning of ultimate reality, hence it is called Sheng Yi Wu Xing. The second is that this Yuan Cheng Shi Xing is the ultimate reality, and this ultimate reality is revealed by the two gates of Wu Xiang (lack of characteristics) and Wu Sheng (lack of origination), so it is called Sheng Yi Wu Zi Xing Xing. Now this text only analyzes the Sheng Yi Wu Xing based on the Yi Ta Qi Xing. Question: Xiang Wu Zi Xing (absence of characteristics) refers to the absence of the inherent existence of Bian Ji Suo Zhi Xiang (imagined characteristics), called Xiang Wu Xing. The Yi Ta Qi Xing does not have that kind of arbitrarily conceived natural origination, called Sheng Wu Xing (absence of origination). These two kinds of absence are also to remove the Bian Ji Suo Zhi. And the Yi Ta Qi Xing does not have that kind of ultimate, permanent, and unchanging nature, called Sheng Yi Wu Xing. This is also aimed at the Bian Ji Suo Zhi. In this way, the three absences are all to remove the Bian Ji Suo Zhi, which is, in short, one kind of absence. Then it should be enough to just say Xiang Wu Zi Xing, its meaning already includes everything, why do we need to further analyze Yi Ta Wu Sheng and Sheng Yi Wu Xing, etc.? Answer: In terms of principle, it is indeed the case, they are all to remove the Bian Ji Suo Zhi. However, the current schools of thought, some analyze the three absences based on the two natures, and some analyze the three absences based on the three natures, this is due to the distinction between general and specific, so there are three absences. Xiang Wu Zi Xing is a general removal of all Bian Ji Suo Zhi. Saying Yi Ta Wu Sheng and Sheng Yi Wu Xing, etc., is a specific elaboration. It further explains that the causal nature of the Yi Ta Qi Xing does not have natural origination, and does not have the nature of ultimate reality. Therefore, these two absences are derived from the general, it is not that the Xiang Wu Xing of removing the Bian Ji Suo Zhi is removed, and the Yi Ta Qi Xing and the removal of ultimate reality are removed to analyze Sheng Wu Xing and Sheng Yi Wu Xing. Therefore, the Jie Shen Mi Jing says: 'It is only to remove the Bian Ji Suo Zhi to analyze the three absences, not to remove the three natures to analyze the three absences.' Question: If so, why does the She Da Cheng Lun (Mahāyānasaṃgraha, Compendium on the Mahayana) say that one must first realize the Xiang Wu Zi Xing of Gen Chen (sense faculties and sense objects), and then see the Wu Sheng of Shi (consciousness)? Consciousness takes sense faculties and sense objects as causes and conditions, since the causes and conditions do not exist, how can consciousness arise? According to that paper, it also removes the Yi Ta Qi Xing, how can it be said that it only removes the Bian Ji Suo Zhi Xing? Answer: There are two kinds of sense faculties and sense objects and consciousness, one is the causal arising of the Yi Ta Qi Xing. Even if one enters the Chu Di (first bhumi), this Yi Ta Qi Xing consciousness is not removed, it is still the Su Di (conventional truth).

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諦后得境。無分別智自觀真如。后得智自緣因緣生法。理事並行不相妨礙。若入真觀即遣俗諦。根塵識等真俗並行。俗智緣何境耶。故知因緣有法。入觀不遣。二是遍計所執根塵識等。倒情執有。畢竟無體。論中約識先遣根塵。若悟能生根塵無體。即悟所生之識。云何得生。此即還遣遍計執識。不遣依他。依他性中通有八識。入真觀時有漏意識及以末那雖暫不起。出觀還生。賴耶恒行。五識遇緣觀中亦起。故不得言入觀遣彼依他之識。若同遍計所執。入觀俱遣遍計故悟本相無後智不緣。遣依他故亦應后智畢竟不緣。下約喻顯。觀行比丘乃至恒無間轉者。如觀骨時若未廣觀先觀髑髏。乃至觀足親所依繩床是骨。一房一僧伽藍一村一聚落一國乃至大地骨皆充滿。后欲界緣除所見骨。以久習觀骨境現前不能除滅。遂作是念如是骨聚雖遍大地。但是我心假想安立。推審本心骨相除滅。況前遍計執有定性境時。但有自心。心外無法。問行者入觀觀于骨聚。骨聚后時際遣。為由定心執有實骨故須除遣。為不執實而須除遣。若執實者定心即有法執。有法執故即有無明。有無明故不應名定。若不執實所觀骨聚。是依他性。今遣骨聚即遣依他。云何復言不遣依他。解云。定心觀骨無有執實。為調心故初假觀骨。后復尋本舍骨觀心。將此轉

【現代漢語翻譯】 現代漢語譯本 證得真諦之後，便獲得后得智。無分別智自然觀照真如（萬物本源的真實如是之相）。后得智則自然觀照因緣所生的諸法。理事二者並行不悖，互不妨礙。如果進入真如的觀照，就暫時放下世俗諦（世俗的真理）。根、塵、識等在真俗二諦並行存在。世俗的智慧緣於何種境界呢？因此可知因緣所生的諸法，在入觀時並不被捨棄。第二種是遍計所執（虛妄分別），即根、塵、識等，因顛倒之情而執著為實有，但畢竟沒有實體。論中先從識入手，遣除根塵。如果領悟到能生根塵之識沒有實體，也就領悟到所生的識是如何產生的。這便是反過來遣除遍計所執之識，而不是捨棄依他起性（事物由因緣和合而生起的性質）。依他起性中包含八識。進入真觀時，有漏的意識以及末那識雖然暫時不起作用，但出觀后還會再生起。阿賴耶識恒常執行。五識遇到因緣，在觀中也會生起。因此不能說入觀就捨棄了依他起性的識。如果它與遍計所執相同，入觀時一併捨棄遍計所執，那麼領悟到事物本來的面目后，后得智就不應再緣于任何事物。如果捨棄依他起性，那麼后得智也應該永遠不再緣于任何事物。下面用比喻來闡明。觀行的比丘乃至恒常無間斷地觀想，例如觀想白骨時，如果未曾廣泛觀想，先觀想髑髏（頭蓋骨），乃至觀想腳所靠近的繩床也是白骨，一間房、一個僧伽藍（寺院）、一個村莊、一個聚落、一個國家乃至整個大地都充滿白骨。之後，想要將欲界的緣分從所見的白骨中去除。因為長期習慣於觀想白骨，白骨的境界現前，無法去除，於是這樣想：這些白骨雖然遍滿大地，但是我的心假想安立的。推究審視本心，白骨的形象就消除了。何況先前遍計所執認為有固定不變的自性的境界，只不過是自己的心所顯現，心外沒有法。問：修行者入觀觀想白骨，白骨的形象在之後的時間被捨棄，是因為以定心執著有真實的白骨，所以需要去除嗎？還是因為不執著為真實，也需要去除呢？如果執著為真實，那麼定心中就有了法執。有了法執，就有了無明。有了無明，就不應該稱為定。如果不執著所觀想的白骨為真實，那麼所觀想的白骨就是依他起性。現在捨棄白骨，就是捨棄依他起性，為什麼又說不捨棄依他起性呢？解釋說：以定心觀想白骨，並沒有執著為真實。爲了調伏內心，起初假想觀想白骨，之後又追尋根本，捨棄白骨而觀想心。將這種轉變

【English Translation】 English version Having attained the realm of truth, one then gains subsequent wisdom. Non-discriminating wisdom naturally contemplates Suchness (the true nature of all things as they are). Subsequent wisdom naturally contemplates the laws arising from causes and conditions. Principle and phenomena proceed in parallel without hindering each other. If one enters the contemplation of Suchness, one temporarily sets aside conventional truth (mundane truth). Roots, dusts, and consciousnesses exist in parallel in both true and conventional truths. What realm does mundane wisdom rely on? Therefore, it is known that laws arising from causes and conditions are not abandoned during contemplation. The second is the completely imagined nature (false discrimination), which is the roots, dusts, and consciousnesses, clinging to existence due to inverted emotions, but ultimately without substance. In the treatise, one first eliminates the roots and dusts from the perspective of consciousness. If one realizes that the consciousness that gives rise to the roots and dusts has no substance, one also realizes how the consciousness that is produced arises. This is to eliminate the completely imagined consciousness, not to abandon the dependent nature (the nature of things arising from the combination of causes and conditions). The dependent nature contains the eight consciousnesses. When entering true contemplation, the defiled consciousness and the manas consciousness may temporarily cease to function, but they will arise again after emerging from contemplation. The alaya consciousness constantly operates. The five consciousnesses also arise in contemplation when encountering conditions. Therefore, it cannot be said that entering contemplation abandons the consciousness of the dependent nature. If it is the same as the completely imagined nature, entering contemplation eliminates the completely imagined nature together, then after realizing the original nature of things, subsequent wisdom should no longer rely on anything. If the dependent nature is abandoned, then subsequent wisdom should also never rely on anything. The following uses a metaphor to illustrate. A contemplative monk, even constantly and uninterruptedly contemplating, for example, when contemplating bones, if one has not widely contemplated, one first contemplates the skull, and even contemplates the rope bed near the feet as bones, a room, a sangharama (monastery), a village, a settlement, a country, and even the entire earth are filled with bones. Afterwards, one wants to remove the affinity of the desire realm from the seen bones. Because of the long-term habit of contemplating bones, the realm of bones appears and cannot be removed, so one thinks: Although these bones are all over the earth, they are established by my mind's imagination. Investigating and examining the original mind, the image of bones disappears. Moreover, the previously completely imagined realm, which is considered to have a fixed and unchanging nature, is only manifested by one's own mind, and there is no dharma outside the mind. Question: A practitioner enters contemplation and contemplates bones. Is the image of bones abandoned at a later time because one clings to the existence of real bones with a fixed mind, so it needs to be removed? Or is it because one does not cling to it as real, but it also needs to be removed? If one clings to it as real, then there is attachment to dharma in the fixed mind. If there is attachment to dharma, then there is ignorance. If there is ignorance, it should not be called samadhi. If one does not cling to the contemplated bones as real, then the contemplated bones are of dependent nature. Now, abandoning the bones is abandoning the dependent nature, so why do you say that the dependent nature is not abandoned? The explanation is: Contemplating bones with a fixed mind does not cling to them as real. In order to tame the mind, one initially imagines contemplating bones, and then seeks the root and abandons the bones to contemplate the mind. Take this transformation

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觀舍于骨聚。況前三無性觀。除遣遍計所執實相生及勝義等。言此中五事至勝義無自性性故者。五事非遍計所執故非相無自性也。但有餘二無自性性。此句是總。下別分別故。言隨其所應乃至說無自性者。義意如前。是故下結。乃至我說一諦更無第二者。彼說真如非三無性故。唯是不變真實說為一諦。章中又釋。相無自性性。唯無橫計人法二境遍計性。生無自性性者。依他從眾緣生無自然生故。說依他生無性性。謂無自然生性性體性也。勝義無自性者有二種。一依他無有勝義故。說依他俗法為勝義無性性。此是俗諦勝義無自性性。如苦諦無真我說無我也。二真如勝義無依他故。名勝義無性性。今此文中是初義也。真實義相所遠離俗法依他性。此由無勝義真如。故說勝義無性性。如觀行比丘。于大骨聚作假想觀。其觀既成欲舍不能得。乃至解云。於此假想觀骨聚作事非真實勝義。骨聚無性總恒無間轉。如是應知真觀依他性。非真實勝觀故。名勝義無性觀。然是俗觀非真也。遍計所執性非五事攝。五事非由自性性故說無自性。五事中謂相名分別正智皆由二種無自性性。一四種要眾緣生自然生。說無生自性為其性。二四種是俗非真無勝義性。故說勝義無性性。真如一種有其實體。由勝義無俗性故說勝義無性性。不由無自真性

【現代漢語翻譯】 現代漢語譯本 觀察捨棄對骨聚的執著，更何況是之前的相無自性觀（lakṣaṇa-niḥsvabhāvatā，現象無自性之觀）、生無自性觀（utpatti-niḥsvabhāvatā，生起無自性之觀）和勝義無自性觀（paramārtha-niḥsvabhāvatā，勝義無自性之觀）呢？這是爲了去除普遍計度的執著，例如實相生起和勝義等。說『這其中的五事，乃至勝義都是無自性的』，是因為五事並非普遍計度所執著，所以不是相無自性。但還有其餘兩種無自性。這句話是總說，下面會分別解釋。說『隨其所應，乃至說無自性』，意思和前面一樣。所以下面總結說，『乃至我說一諦，更無第二』，他們說真如不是三種無自性，所以只有不變的真實才能被稱為一諦。章中又解釋說，相無自性性，只是沒有橫計的人法二境的普遍計度性。生無自性性，是說依他起從眾多因緣生起，沒有自然生，所以說依他起生無性性，是指沒有自然生起的自性體性。勝義無自性有兩種：一是依他起沒有勝義，所以說依他起的世俗法是勝義無性性，這是世俗諦的勝義無自性性，就像苦諦沒有真我，我說沒有我一樣。二是真如勝義沒有依他起，所以稱為勝義無性性。現在這篇文章中是第一種意思。真實義相所遠離的世俗法依他性，這是因為沒有勝義真如，所以說勝義無性性。就像觀行的比丘，對一大堆骨頭作假想觀，觀想一旦完成，想要捨棄卻無法捨棄，乃至解釋說，對這假想觀的骨堆所作的事情並非真實的勝義。骨堆的無性是總體上恒常無間斷地轉變。應該這樣理解真實的觀想是依他起性，並非真實的勝妙觀想，所以稱為勝義無性觀。然而這是世俗的觀想，不是真實的。普遍計度所執性不屬於五事所攝。五事不是由於自性性而說無自性。五事中，所謂的相、名、分別、正智，都是由於兩種無自性性：一是四種需要眾多因緣生起，自然生起，所以說無生自性是其自性；二是四種是世俗的，不是真實的，沒有勝義性，所以說勝義無性性。真如只有一種，有其實體，由於勝義沒有世俗性，所以說勝義無性性，不是由於沒有自真性。

【English Translation】 English version Observe and relinquish attachment to a heap of bones, let alone the preceding three views of no self-nature: the view of no self-nature of characteristics (lakṣaṇa-niḥsvabhāvatā), the view of no self-nature of arising (utpatti-niḥsvabhāvatā), and the view of no self-nature of ultimate reality (paramārtha-niḥsvabhāvatā). This is to eliminate the attachment to universally imputed natures, such as the arising of true reality and ultimate reality. To say 'the five things herein, even ultimate reality, are without self-nature' is because the five things are not universally imputed, so they are not without self-nature of characteristics. But there are two other kinds of no self-nature. This sentence is a general statement, which will be explained separately below. To say 'as appropriate, even to say without self-nature' means the same as before. Therefore, the following concludes, 'even I say one truth, there is no second.' They say that Suchness (Tathatā) is not the three kinds of no self-nature, so only the unchanging truth can be called one truth. The chapter also explains that the no self-nature of characteristics is only without the universally imputed nature of the two realms of persons and phenomena that are horizontally conceived. The no self-nature of arising means that dependent origination arises from many causes and conditions, without natural arising, so it is said that dependent origination has no self-nature, referring to the absence of a naturally arising self-nature entity. Ultimate reality without self-nature has two types: one is that dependent origination has no ultimate reality, so it is said that the conventional truth of dependent origination is the no self-nature of ultimate reality. This is the no self-nature of ultimate reality of the conventional truth, just as the truth of suffering has no true self, and I say there is no self. The second is that the ultimate reality of Suchness has no dependent origination, so it is called the no self-nature of ultimate reality. Now, this article refers to the first meaning. The dependent nature of conventional truth, which is far from the aspect of true reality, is because there is no ultimate reality of Suchness, so it is said to be the no self-nature of ultimate reality. Just like a contemplative monk, making a false contemplation on a large heap of bones, once the contemplation is completed, wanting to abandon it but being unable to, even explaining that what is done to this falsely contemplated heap of bones is not true ultimate reality. The no self-nature of the heap of bones is constantly and uninterruptedly transformed in general. It should be understood that true contemplation is of dependent nature, not a true and excellent contemplation, so it is called the view of no self-nature of ultimate reality. However, this is a conventional contemplation, not a true one. The universally imputed nature is not included in the five things. The five things are not said to be without self-nature because of their own self-nature. Among the five things, the so-called characteristics, names, discriminations, and right knowledge are all due to two kinds of no self-nature: one is that the four kinds need many causes and conditions to arise, arising naturally, so it is said that no arising self-nature is its nature; the second is that the four kinds are conventional, not true, and have no ultimate nature, so it is said to be the no self-nature of ultimate reality. Suchness is only one kind, having its true entity, because ultimate reality has no conventional nature, so it is said to be the no self-nature of ultimate reality, not because it lacks its own true nature.

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性說無自性。是故世尊依此密意說言。我說一真諦更無第二真諦。舊梁攝論等名真實無性性。今名勝義無性性。以真實性是勝義諦攝。故名勝義諦攝。舊經名第一義諦。今經論名勝義諦也。今依此論會舊經論。真實無性者。一依他非真實性。故說依他為真實性性以依他無真實為其性故。二真實性非依他性為其性。故說真實無性性。依梁攝論乃說遣真實性得無真實性故名真實無性性者。錄文人誤也。又依佛性論及瑜伽論。以三性與五法相攝中。真實性與五法中真如相攝。若遣真實性得無真實名真實無性性者。真實無性性者五法中何法攝耶。若云真如攝者。與真實性不異。若言五法不攝者。五法攝法不盡。若言五法攝不盡者。何故瑜伽論云問如是五事為攝一切法為不如是答如是。又遣真實性故說真實無性性。何故瑜伽論云真如不由無自性性。說無自性。是故世尊依此密意于伽他中說如是言。我說一諦更無第二。又古漢師云。依他無性者無眾緣生俗諦性故名依他無性者不然。瑜伽論云。云何無自性性。謂一切行眾緣生。緣力有非自然有。是故說生無自性性。此意說言。眾緣生法無自然性故說生無自性為其性。非謂無因緣生性。故說生自性性。若言無眾緣生性故說無自性性者。便是惡取空也。故瑜伽第七十五卷云。複次于大乘

【現代漢語翻譯】 現代漢語譯本： 『性說無自性』（自性的體性是空無自性的）。因此，世尊（釋迦牟尼佛）依據這個密意說：『我說一真諦（唯一的真理），更無第二真諦（沒有第二個真理）』。舊《梁攝論》等經論中稱為『真實無性性』，現在稱為『勝義無性性』（在勝義諦的層面，一切法都沒有自性）。因為真實性屬於勝義諦所攝，所以名為勝義諦所攝。舊經中名為『第一義諦』，現在的經論中名為『勝義諦』。現在依據此論來會通舊經論。『真實無性』的意思是：一、依他起性（事物相互依存的性質）不是真實性，所以說依他起性是真實性的體性，因為依他起性沒有真實性作為其體性。二、真實性不是以依他起性作為其體性，所以說真實無性性。依據《梁攝論》說，通過去除真實性而獲得無真實性，因此名為真實無性性，這是記錄的人的錯誤。另外，依據《佛性論》和《瑜伽師地論》，在三自性與五法（名、相、分別、正智、如如）的相攝關係中，真實性與五法中的真如相攝。如果說去除真實性而獲得無真實性，因此名為真實無性性，那麼真實無性性屬於五法中的哪一種法呢？如果說是真如所攝，那麼就與真實性沒有區別。如果說五法不攝，那麼五法所攝的法就不全面。如果說五法所攝不全面，那麼為什麼《瑜伽師地論》說：『問：如是五事為攝一切法為不如是？答：如是。』（問：這五件事是包含一切法，還是不包含一切法？答：包含。）又，因為去除真實性，所以說真實無性性，那麼為什麼《瑜伽師地論》說『真如不由無自性性，說無自性』。因此，世尊依據這個密意，在伽陀（偈頌）中說：『我說一諦更無第二。』又，古代的漢地法師說，依他無性是指沒有眾緣生的俗諦性，因此名為依他無性，這種說法是不對的。《瑜伽師地論》說：『云何無自性性？謂一切行眾緣生，緣力有非自然有，是故說生無自性性。』（什麼是無自性性？就是說一切行都是由眾緣所生，依靠因緣的力量而存在，不是自然而有的，所以說生是無自性性。）這裡的意思是說，眾緣所生的法沒有自然性，所以說生無自性是其體性，而不是說沒有因緣生性，所以說生自性性。如果說沒有眾緣生性，所以說無自性性，那麼這就是惡取空（錯誤地理解空性）。所以《瑜伽師地論》第七十五卷說：『複次于大乘』 （以下內容未完）

【English Translation】 English version: 'The nature speaks of no self-nature' (the essence of self-nature is emptiness and devoid of self-nature). Therefore, the World-Honored One (Sakyamuni Buddha), based on this hidden meaning, said: 'I speak of one true reality (the only truth), and there is no second true reality (no second truth)'. The old Laṅkāvatāra Sūtra and other scriptures call it 'true no-self-nature', and now it is called 'ultimate no-self-nature' (at the level of ultimate truth, all dharmas have no self-nature). Because true reality is included in the ultimate truth, it is called included in the ultimate truth. The old scriptures call it 'the first meaning truth', and the current scriptures call it 'the ultimate truth'. Now, based on this treatise, we will reconcile the old scriptures. The meaning of 'true no-self-nature' is: 1. Dependent origination (the nature of things being interdependent) is not true reality, so it is said that dependent origination is the nature of true reality, because dependent origination does not have true reality as its nature. 2. True reality does not take dependent origination as its nature, so it is called true no-self-nature. According to the Laṅkāvatāra Sūtra, it is said that by removing true reality, one obtains no true reality, hence it is called true no-self-nature, which is a mistake by the recorder. Furthermore, according to the Buddha-nature Treatise and the Yogācārabhūmi-śāstra, in the relationship between the three natures (parikalpita, paratantra, pariniṣpanna) and the five dharmas (name, form, discrimination, right knowledge, suchness), true reality is included in suchness among the five dharmas. If it is said that by removing true reality, one obtains no true reality, hence it is called true no-self-nature, then which of the five dharmas does true no-self-nature belong to? If it is said to be included in suchness, then there is no difference from true reality. If it is said that the five dharmas do not include it, then the dharmas included in the five dharmas are not comprehensive. If it is said that the five dharmas are not comprehensive, then why does the Yogācārabhūmi-śāstra say: 'Question: Do these five things include all dharmas or not? Answer: They do.' Also, because true reality is removed, it is said to be true no-self-nature, then why does the Yogācārabhūmi-śāstra say 'Suchness does not depend on no-self-nature, and speaks of no self-nature'. Therefore, the World-Honored One, based on this hidden meaning, said in the gāthā (verse): 'I speak of one truth, and there is no second.' Also, ancient Chinese Dharma masters said that dependent no-self-nature refers to the absence of the conventional truth nature arising from conditions, hence it is called dependent no-self-nature, which is incorrect. The Yogācārabhūmi-śāstra says: 'What is no-self-nature? It means that all actions arise from conditions, exist by the power of conditions, and are not natural, therefore it is said that arising is no-self-nature.' The meaning here is that dharmas arising from conditions have no natural nature, so it is said that arising without self-nature is its nature, not that there is no arising from conditions, so it is said that arising has self-nature. If it is said that there is no arising from conditions, so it is said to be no-self-nature, then this is a wrong grasp of emptiness (misunderstanding emptiness). Therefore, the 75th volume of the Yogācārabhūmi-śāstra says: 'Furthermore, in Mahayana' (The following content is incomplete)

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中或有一類惡取空作如是言。由世俗故一切皆有。由勝義故一切皆無。應告彼言言。長老何者世俗何者勝義。如是問已。彼若答云。若一切法皆無自性是名勝義。若於諸法無自性中自性可得是名世俗。何以故無所有中建立世俗。假設名言而起言說。應告彼曰。汝何所欲。名言世俗為從因有自性可得。為唯名言世俗說有。若名言世俗從因有者。名言世俗從因而生。而非是有不應道理。若唯名言世俗說有名言世俗無事而有。不應道理。又應告言。長老何緣諸可得者此無自性。如是問已。彼若答言顛倒事故。復應告言。汝何所欲。此顛倒事為有為無。若言有者說一切法由勝義故彼無自性。不應道理。解云。于大乘部中或有清辨菩薩等一類惡取空故。作如是言。由世俗故一切依他皆有。由第一義諦故一切依他皆無。慈氏菩薩云。應告彼言。何者世俗何者勝義。如是問已。彼清辨等答曰。一切依他法皆無自性是名勝義。若無自性中因緣自性可得是名世俗。何以故。實無所有中建立世俗有法。假設名言而起言說。故名為世俗。慈氏菩薩應告彼曰。汝何所欲。名言世俗法。從因有自性可得。為唯名言世俗說有。實無因緣生耶。若名言所說世俗法從因有者。名言世俗從因而生。因緣道不可破故。經云不壞世諦而入第一義諦。汝言從因而

【現代漢語翻譯】 現代漢語譯本： 或者有一類人錯誤地理解了空性，這樣說：『從世俗諦的角度來說，一切都是存在的；從勝義諦的角度來說，一切都是不存在的。』 應該告訴他們說：『長老，什麼是世俗諦？什麼是勝義諦？』 這樣問了之後，如果他們回答說：『如果一切法都沒有自性，這叫做勝義諦；如果在諸法沒有自性的情況下，自性是可以獲得的，這叫做世俗諦。』 為什麼呢？因為在什麼都沒有的情況下，建立世俗，假設名言而進行言說。 應該告訴他們說：『你想要表達什麼呢？名言世俗是從因緣而有，自性是可以獲得的呢？還是僅僅是名言世俗說有？』 如果名言世俗是從因緣而有的，那麼名言世俗是從因緣而生的，而不是真實存在的，這不應道理。如果僅僅是名言世俗說有，那麼名言世俗是無事而有的，這不應道理。 還要告訴他們說：『長老，為什麼所有可以獲得的事物，在這裡都沒有自性呢？』 這樣問了之後，如果他們回答說是由於顛倒的緣故。 還要告訴他們說：『你想要表達什麼呢？這個顛倒是有還是沒有？』 如果說有，那麼說一切法由於勝義諦的緣故而沒有自性，這不應道理。 解釋說：在大乘部中，或者有像清辨菩薩（Bhāviveka，中觀論師）等一類人錯誤地理解了空性，因此這樣說：『從世俗諦的角度來說，一切依他起（paratantra， dependent origination）都是存在的；從第一義諦的角度來說，一切依他起都是不存在的。』 慈氏菩薩（Maitreya，未來佛）說：『應該告訴他們說，什麼是世俗諦？什麼是勝義諦？』 這樣問了之後，清辨（Bhāviveka）等人回答說：『一切依他起法都沒有自性，這叫做勝義諦；如果在沒有自性的情況下，因緣自性是可以獲得的，這叫做世俗諦。』 為什麼呢？因為在實際上什麼都沒有的情況下，建立世俗有法，假設名言而進行言說，所以叫做世俗。 慈氏菩薩（Maitreya）應該告訴他們說：『你想要表達什麼呢？名言世俗法，是從因緣而有，自性是可以獲得的呢？還是僅僅是名言世俗說有，實際上沒有因緣生起呢？』 如果名言所說的世俗法是從因緣而有的，那麼名言世俗是從因緣而生的，因緣之道是不可破的，所以經中說不壞世諦而入第一義諦。 你說從因緣而

【English Translation】 English version: Or there may be a type of person who wrongly grasps emptiness, saying: 'From the perspective of conventional truth (saṃvṛti-satya), everything exists; from the perspective of ultimate truth (paramārtha-satya), everything does not exist.' You should tell them: 'Elder, what is conventional truth? What is ultimate truth?' Having asked this, if they answer: 'If all phenomena (dharma) have no inherent existence (svabhāva), this is called ultimate truth; if in the absence of inherent existence in all phenomena, inherent existence can be obtained, this is called conventional truth.' Why? Because in the absence of anything real, conventionality is established, and speech arises through assumed names. You should tell them: 'What do you want to express? Is conventional truth derived from causes and conditions, and can inherent existence be obtained? Or is it merely that conventional truth is said to exist?' If conventional truth is derived from causes and conditions, then conventional truth arises from causes and conditions, and is not truly existent, which is unreasonable. If it is merely said that conventional truth exists, then conventional truth exists without any basis, which is unreasonable. You should also tell them: 'Elder, why is it that all obtainable things have no inherent existence here?' Having asked this, if they answer that it is due to delusion (viparyāsa). You should also tell them: 'What do you want to express? Is this delusion existent or non-existent?' If you say it exists, then saying that all phenomena have no inherent existence due to ultimate truth is unreasonable. Explanation: In the Mahayana (Great Vehicle) school, there may be a type of person, such as Bhāviveka (Bhāviveka, a Madhyamaka philosopher), who wrongly grasps emptiness, and therefore says: 'From the perspective of conventional truth, all dependent origination (paratantra, dependent origination) exists; from the perspective of ultimate truth, all dependent origination does not exist.' Maitreya (Maitreya, the future Buddha) says: 'You should tell them, what is conventional truth? What is ultimate truth?' Having asked this, Bhāviveka (Bhāviveka) and others answer: 'All phenomena of dependent origination have no inherent existence, this is called ultimate truth; if in the absence of inherent existence, the inherent existence of causes and conditions can be obtained, this is called conventional truth.' Why? Because in the absence of anything real, conventional phenomena are established, and speech arises through assumed names, therefore it is called conventional. Maitreya (Maitreya) should tell them: 'What do you want to express? Is conventional phenomena derived from causes and conditions, and can inherent existence be obtained? Or is it merely said that conventional phenomena exists, and in reality, it does not arise from causes and conditions?' If the conventional phenomena spoken of is derived from causes and conditions, then conventional phenomena arises from causes and conditions, and the path of causes and conditions is unbreakable, therefore the sutra says that one enters ultimate truth without destroying conventional truth. You say from causes and conditions and

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生俗諦依第一義諦故而非有。不應道理。若言唯名言世俗說有實無從因生法者。名言世俗無所詮因緣生事。而說為有不應道理。慈氏菩薩又應告曰。何故諸因緣法可得者此無因緣自性耶。如是問已。彼清辨等若答云。顛倒因緣事故。勝義諦理無顛倒事。慈氏菩薩復應告云。汝何所欲。此顛倒因緣事。為有此因緣法為無因緣法。若言有此顛倒因緣法。說一切因緣法由勝義故皆無因緣自性。與邪見說無因緣法。不應道理。若言無此顛倒因緣法顛倒事故無事得因者。而說汝無因緣自性。不應道理。無著菩薩造攝大乘正述此宗。故論云若依他性圓成實性亦無。即恒無二品及染凈法。清凈言染污者是顛倒事依他也。自古攝大乘師謬解本宗。故說遣依他因緣法得無生性。乃至是清辨菩薩學徒惡取空宗。非慈氏菩薩及無著菩薩所學宗也。善戒經第二捲雲。有二種人。遠離佛法非佛弟子永失佛法。一者說色乃至涅槃有真實性。二者不信世流佈性。如是二人不信受持菩薩禁戒謗一切法者。即是外道福蘭那等真實弟子之福蘭那。謂諸法性無。而佛法中亦有亦無。設生我見不至三惡。不解空義為人廣說。當知是人必到阿毗。不解空者謗一切法。不解實性不解法性。妨于解脫。與多眾生作惡知識。自不持戒教人毀戒。常樂宣說無作無受。令多眾

【現代漢語翻譯】 現代漢語譯本： 認為世俗諦依賴於第一義諦，因此並非真實存在，這是不合理的。如果說僅僅是名言上的世俗認為有，實際上沒有從因緣產生的法，那麼名言世俗沒有所詮釋的因緣生起的事物，卻說它存在，這是不合理的。慈氏（Maitreya）菩薩應該反問：『為什麼諸因緣法可以被認知，而它卻沒有因緣自性呢？』這樣問了之後，清辨（Bhavaviveka）等人如果回答說：『因為顛倒的因緣事故。勝義諦的道理沒有顛倒的事。』慈氏菩薩應該再次反駁：『你想要表達什麼？這個顛倒因緣事，是有此因緣法還是沒有因緣法？』如果說有此顛倒因緣法，卻說一切因緣法由於勝義的緣故都沒有因緣自性，這和邪見說沒有因緣法沒有區別，是不合理的。如果說沒有此顛倒因緣法，因為顛倒事故沒有事物可以獲得因，卻說你沒有因緣自性，這是不合理的。無著（Asanga）菩薩在《攝大乘論》中正確地闡述了這個宗義，所以論中說如果依他性（paratantra-svabhava）、圓成實性（pariniṣpanna-svabhava）也不存在，那麼就永遠沒有二品以及染凈法。清凈說是染污，這是依賴於依他性的顛倒事。自古以來，《攝大乘論》的學者錯誤地理解本宗，所以說去除依他因緣法就能獲得無生性，乃至是清辨菩薩的學徒錯誤地理解空宗，這不是慈氏菩薩和無著菩薩所學的宗義。《善戒經》第二卷說：『有兩種人，遠離佛法，不是佛的弟子，永遠失去佛法。一是說色（rūpa）乃至涅槃（nirvāṇa）有真實性。二是不相信世俗流佈性。』這樣兩種人不相信和受持菩薩禁戒，誹謗一切法，就是外道富蘭那（Pūraṇa Kāśyapa）等人的真實弟子。富蘭那認為諸法性空無，而佛法中認為亦有亦無。即使產生我見，也不會墮入三惡道。不理解空義卻為人廣泛宣說，應當知道這個人必定會墮入阿毗地獄（Avīci）。不理解空性的人誹謗一切法。不理解實性，不理解法性，妨礙解脫，給眾多眾生帶來惡知識。自己不持戒卻教人毀戒，常常樂於宣說無作無受，使眾多眾

【English Translation】 English version: To say that conventional truth (saṃvṛti-satya) depends on ultimate truth (paramārtha-satya) and is therefore not real is unreasonable. If one says that only nominal convention speaks of existence, but in reality there are no phenomena arising from causes, then nominal convention has no meaning for causally arisen things, yet to say they exist is unreasonable. Maitreya Bodhisattva should then ask: 'Why are all conditioned phenomena knowable, yet this has no intrinsic nature of causation?' Having asked this, if Bhavaviveka and others answer: 'Because of inverted causal conditions. The principle of ultimate truth has no inverted things,' Maitreya Bodhisattva should retort: 'What do you want to say? Is this inverted causal condition with or without causal phenomena?' If one says there is this inverted causal condition, but says that all conditioned phenomena have no intrinsic nature of causation due to ultimate truth, this is no different from the heretical view that there are no causal phenomena, which is unreasonable. If one says there is no such inverted causal condition, because inverted conditions cannot obtain causes, yet says you have no intrinsic nature of causation, this is unreasonable. Asanga Bodhisattva correctly expounded this doctrine in the Mahāyānasaṃgraha, hence the treatise says that if the dependent nature (paratantra-svabhava) and the perfected nature (pariniṣpanna-svabhava) also do not exist, then there will never be the two categories of defiled and purified phenomena. To say that purity is defilement is an inverted thing dependent on the dependent nature. Since ancient times, scholars of the Mahāyānasaṃgraha have misunderstood the original doctrine, and therefore say that removing the dependent causal phenomena can attain non-origination, and even that the disciples of Bhavaviveka have wrongly grasped the doctrine of emptiness. This is not the doctrine learned by Maitreya Bodhisattva and Asanga Bodhisattva. The second chapter of the Śīlaskandha-vinaya says: 'There are two kinds of people who are far from the Buddha's teachings, are not disciples of the Buddha, and will forever lose the Buddha's teachings. The first is those who say that form (rūpa) and even nirvāṇa (nirvāṇa) have real existence. The second is those who do not believe in conventional truth.' These two kinds of people do not believe in and uphold the Bodhisattva precepts, and slander all phenomena, and are the true disciples of the heretic Pūraṇa Kāśyapa (Pūraṇa Kāśyapa). Pūraṇa Kāśyapa believes that the nature of all phenomena is empty, while the Buddha's teachings believe that they both exist and do not exist. Even if they generate self-view, they will not fall into the three evil realms. They do not understand the meaning of emptiness but widely preach it to others, and it should be known that this person will surely fall into Avīci hell (Avīci). Those who do not understand emptiness slander all phenomena. Those who do not understand reality, do not understand the nature of phenomena, hinder liberation, and bring evil knowledge to many beings. They do not uphold the precepts themselves but teach others to break the precepts, and are always happy to proclaim non-action and non-reception, causing many

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生增長地獄。云何名為不解空義。說一切法本性自空無因緣空。說一切法亦無處所。若無處所何名為空。是不解空。云何名為真實解空義。說一切法中無有法故。是名為空。法亦不空。是名解空。無錯謬解云。云何名為不解空義。說一切因緣法本性自空無因緣法故空。說一切遍計所執法亦無依他性處所。若無依他性處所約何說空。是名不解空。云何名為真解空義。次答說一切依他法無有遍計所執法故。是名為空。依依他性法亦不空。是名解空。第三經云。無生無滅等依相無自性性者。此依五事之外遍計所執之相辨無生無滅等。依下解深密經亦就圓成實性。以辨無生無滅等四義。第四經云。于虛空依遍計所執說也。第五經云。諸法如幻依彼依他。說無生及勝義無性。第六經云。等隨觀色乃至識有無常耶等者。定心平等。隨境觀色乃至識有無常。無常言是隱密故。論主釋云。所計常性色遍計等說。無常故依相無性說。何者論主欲釋經語。經語顛倒可言常無有故。以于依他色等上遍計常。故云常無。然即彼經欲說等隨觀五蘊常無有故。第七經云。五蘊皆有苦者。亦依依他說生無性及勝義無性。第八經云。等隨觀即彼皆空者。即依生無自性性等乃至說如是言者。前即明遍計性空說等虛空。虛空無體喻遍計所執性空。今言隨觀即

【現代漢語翻譯】 現代漢語譯本 生增長地獄（Saṃvardhana Niraya）。什麼叫做不理解空性的意義呢？說一切法的本性本來就是空，沒有因緣而空。又說一切法也沒有處所。如果沒有處所，又憑什麼說是空呢？這叫做不理解空性。 什麼叫做真正理解空性的意義呢？說一切法中沒有實在的法，這叫做空。但法本身並不是空，這叫做理解空性，是沒有錯誤的理解。 什麼叫做不理解空性的意義呢？說一切因緣法，其本性本來就是空，沒有因緣法所以是空。又說一切遍計所執（Parikalpita-lakṣaṇa）的法，也沒有依他性（Paratantra-lakṣaṇa）的處所。如果沒有依他性的處所，又根據什麼來說空呢？這叫做不理解空性。 什麼叫做真正理解空性的意義呢？回答說，一切依他法中沒有遍計所執的法，所以這叫做空。依他性法本身並不是空，這叫做理解空性。 第三部經說，『無生無滅』等，是依據相無自性性（Lakṣaṇa-niḥsvabhāvatā）來說的。這是依據五事（Pañcavastu）之外的遍計所執之相，來辨別無生無滅等。 依據《解深密經》（Saṃdhinirmocana Sūtra）的解釋，也是就圓成實性（Pariniṣpanna-lakṣaṇa）來辨別無生無滅等四種意義。 第四部經說，對於虛空，是依據遍計所執來說的。 第五部經說，諸法如幻，是依據依他性來說無生，以及勝義無性（Paramārtha-niḥsvabhāvatā）。 第六部經說，『平等地隨觀色乃至識有無常嗎？』這是以定心平等地隨境觀察色乃至識有無常。說『無常』是隱秘的說法。論主的解釋是，所計執的常性色遍計等，說是無常，所以是依據相無自性性來說的。 論主想要解釋經文的哪一部分呢？經文顛倒，可以說常性是沒有的。因為對於依他的色等，遍計為常性，所以說常性是沒有的。然而那部經想要說的是，平等地隨觀五蘊，常性是沒有的。 第七部經說，『五蘊皆有苦』，也是依據依他說生無性（Paratantra-utpatti-niḥsvabhāvatā）以及勝義無性。 第八部經說，『平等地隨觀它們都是空』，就是依據生無自性性等，乃至說這樣的話。前面已經說明遍計性空，說等於虛空。虛空沒有實體，比喻遍計所執性空。現在說隨觀即

【English Translation】 English version Saṃvardhana Niraya (Growing Hell). What is called not understanding the meaning of emptiness? To say that the nature of all dharmas is originally empty, empty without causes and conditions. And to say that all dharmas have no location. If there is no location, then on what basis is it said to be empty? This is called not understanding emptiness. What is called truly understanding the meaning of emptiness? To say that there is no real dharma in all dharmas, this is called emptiness. But dharma itself is not empty, this is called understanding emptiness, which is an understanding without error. What is called not understanding the meaning of emptiness? To say that the nature of all conditioned dharmas is originally empty, empty because there are no conditioned dharmas. And to say that all imputed (Parikalpita-lakṣaṇa) dharmas have no location of other-dependent nature (Paratantra-lakṣaṇa). If there is no location of other-dependent nature, then based on what is it said to be empty? This is called not understanding emptiness. What is called truly understanding the meaning of emptiness? The answer is that in all other-dependent dharmas, there are no imputed dharmas, so this is called emptiness. The other-dependent nature dharma itself is not empty, this is called understanding emptiness. The third sutra says, 'No birth, no death,' etc., is based on the characteristic of no self-nature (Lakṣaṇa-niḥsvabhāvatā). This is based on the imputed characteristics outside the five aggregates (Pañcavastu) to distinguish no birth, no death, etc. According to the explanation of the Saṃdhinirmocana Sūtra (解深密經), it is also based on the perfectly established nature (Pariniṣpanna-lakṣaṇa) to distinguish the four meanings of no birth, no death, etc. The fourth sutra says that for space, it is based on what is imputed. The fifth sutra says that all dharmas are like illusions, based on the other-dependent nature to say no birth, and ultimate reality without self-nature (Paramārtha-niḥsvabhāvatā). The sixth sutra says, 'Equally contemplate whether form and even consciousness are impermanent?' This is to observe form and even consciousness with a steady mind equally in accordance with the object, whether they are impermanent. Saying 'impermanent' is a hidden way of speaking. The commentator explains that the imputed permanent form, etc., is said to be impermanent, so it is based on the characteristic of no self-nature. Which part of the sutra does the commentator want to explain? The sutra is reversed, and it can be said that permanence does not exist. Because for the other-dependent form, etc., permanence is imputed, so it is said that permanence does not exist. However, that sutra wants to say that equally contemplating the five aggregates, permanence does not exist. The seventh sutra says, 'The five aggregates all have suffering,' which is also based on the other-dependent arising without self-nature (Paratantra-utpatti-niḥsvabhāvatā) and ultimate reality without self-nature. The eighth sutra says, 'Equally contemplate that they are all empty,' which is based on the characteristic of no self-nature of arising, etc., and even says such words. It has already been explained that the imputed nature is empty, saying it is equal to space. Space has no substance, which is a metaphor for the emptiness of the imputed nature. Now it says to contemplate that

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彼皆空者。明依他諸法空自然生及無勝義。不同前說遍計所執空相無自性。故言遠離相無自性。亦不可須對前辨別名為遠離。慧。解經等隨觀即彼皆空者。明依他空無自然生及無勝義故說為空。不辨相無自性故。言遠離相無自性。言如依遠離性說彼為空至亦爾者。前明依他是因緣。因緣法外離自然生及離勝義故說為空。今明依他即體無我異說空義。故云依異相性為無我。亦可明此依他法體無我。異於遍計所執我無。故云依異相性說為無我。第九經云。如理觀彼五蘊非有顯現答依相無性說者。以彼橫計五蘊。如理觀察實非有。而隨妄情顯現故。依相無性說非有顯現。第十經云。說彼虛偽不實顯現者。依生無性及勝義無性說者。以依他起性虛妄無實從緣顯現。無自然生故名生無自性。非唯無自體亦非真如勝義。故云勝義無自性。第十一經中景雲。此明真如法中遠離十二處。總都不依彼三無性說。問設依真如法中遠離十二處相。依三性說有何過耶。如彼真如法中。遍計所執眼永寂滅遠離遍計所執色想。乃至言永寂滅遠離想。亦離遍計所執。解云。三無性觀在方便道。真如觀諸法永寂。不作無相無生等觀。若就義說真如法中離遍計所執十二處。總亦得說為相無自性。然依經中有無性言。方得依經說為無性。經中但言眼等寂滅遠

【現代漢語翻譯】 現代漢語譯本 『彼皆空者』（所有這些都是空性的）說明了依他起（dependent origination）諸法是空性的，自然生（naturally arising）也是空性的，並且沒有勝義（ultimate reality）。這與之前所說的遍計所執（imagined natures）的空相（emptiness aspect）沒有自性（own-being）不同。因此說遠離相無自性（being without characteristic own-being）。也不需要爲了與之前的內容區分而特別辨別，稱之為遠離慧（wisdom of separation）。理解經文等，隨之觀察，即所有這些都是空性的，說明了依他起是空性的，沒有自然生，也沒有勝義，所以說是空性。不辨別相無自性，所以說遠離相無自性。說到『如依遠離性說彼為空至亦爾者』（as it is said that emptiness is based on separation from nature），前面說明了依他起是因緣（causes and conditions）。因緣法之外，遠離自然生以及遠離勝義，所以說是空性。現在說明依他起即是體無我（selflessness of substance），另一種空性的說法。所以說依據異相性（different characteristic nature）為無我。也可以說明這依他起法的本體是無我的，不同於遍計所執的我無（absence of self）。所以說依據異相性說為無我。第九經中說：『如理觀彼五蘊非有顯現答依相無性說者』（observing those five aggregates as not truly existent, but merely apparent, is explained as based on the absence of inherent characteristics），因為那些橫計（erroneously conceived）的五蘊（five aggregates），如理觀察實際上並不存在，而是隨著虛妄的情感顯現，所以依據相無性（absence of characteristic own-being）來說非有顯現（not truly existent but merely apparent）。第十經中說：『說彼虛偽不實顯現者』（the appearance of falsity and unreality is explained），依據生無性（absence of arising own-being）以及勝義無性（absence of ultimate own-being）來說，因為依他起性（dependent nature）虛妄不實，從因緣顯現，沒有自然生，所以名為生無自性。不僅僅沒有自體（own substance），也不是真如（suchness）勝義，所以說勝義無自性。第十一經中景雲（Jingyun said）：這說明真如法（Dharma of Suchness）中遠離十二處（twelve sources）。總的來說，不依據彼三無性（three absences of own-being）來說。問：假設依據真如法中遠離十二處相，依據三性（three natures）來說有什麼過失呢？如彼真如法中，遍計所執的眼（eye）永遠寂滅（permanently extinguished），遠離遍計所執的色想（form perception），乃至說永遠寂滅遠離想（perception）。也遠離遍計所執。解釋說：三無性觀（observation of the three absences of own-being）在方便道（path of skillful means）。真如觀（observation of Suchness）諸法永遠寂滅，不作無相（absence of characteristics）、無生（absence of arising）等觀。如果就意義上說，真如法中遠離遍計所執的十二處，總的來說也可以說為相無自性。然而依據經文中有無性（absence of own-being）的說法，才能依據經文說為無性。經文中只說眼等寂滅遠離。

【English Translation】 English version 'Those are all empty' explains that the dependent origination (依他起) of all dharmas (諸法) are empty, naturally arising (自然生) is also empty, and there is no ultimate reality (勝義). This is different from the previously mentioned emptiness aspect (空相) of imagined natures (遍計所執) having no own-being (自性). Therefore, it is said to be 'being without characteristic own-being' (遠離相無自性). It is also unnecessary to specifically distinguish it from the previous content and call it 'wisdom of separation' (遠離慧). Understanding the sutras (經文) and observing accordingly, that all these are empty explains that dependent origination is empty, there is no naturally arising, and there is no ultimate reality, so it is said to be empty. Not distinguishing the absence of characteristic own-being, therefore it is said to be 'being without characteristic own-being'. As it is said that 'emptiness is based on separation from nature' (如依遠離性說彼為空至亦爾者), the previous explanation clarified that dependent origination is causes and conditions (因緣). Outside of the dharmas of causes and conditions, it is separated from naturally arising and separated from ultimate reality, so it is said to be empty. Now it is explained that dependent origination is the selflessness of substance (體無我), another way of saying emptiness. Therefore, it is said that relying on different characteristic nature (異相性) is selflessness. It can also be explained that the substance of this dependent origination dharma is selfless, different from the absence of self (我無) of imagined natures. Therefore, it is said that relying on different characteristic nature is said to be selflessness. The ninth sutra says: 'Observing those five aggregates (五蘊) as not truly existent, but merely apparent, is explained as based on the absence of inherent characteristics' (如理觀彼五蘊非有顯現答依相無性說者), because those erroneously conceived (橫計) five aggregates, when observed according to reason, are actually non-existent, but appear according to false emotions, so based on the absence of characteristic own-being (相無性), it is said to be 'not truly existent but merely apparent' (非有顯現). The tenth sutra says: 'The appearance of falsity and unreality is explained' (說彼虛偽不實顯現者), based on the absence of arising own-being (生無性) and the absence of ultimate own-being (勝義無性), because the dependent nature (依他起性) is false and unreal, appearing from causes and conditions, and there is no naturally arising, so it is called the absence of arising own-being. Not only is there no own substance (自體), but it is also not suchness (真如) ultimate reality, so it is said to be the absence of ultimate own-being. In the eleventh sutra, Jingyun (景雲) said: This explains that in the Dharma of Suchness (真如法), the twelve sources (十二處) are separated. In general, it is not explained based on the three absences of own-being (三無性). Question: Suppose that based on the Dharma of Suchness, the characteristics of the twelve sources are separated, what fault is there in explaining it based on the three natures (三性)? As in that Dharma of Suchness, the eye (眼) of imagined natures is permanently extinguished (永寂滅), separated from the form perception (色想) of imagined natures, and even saying that perception (想) is permanently extinguished and separated. It is also separated from imagined natures. The explanation is that the observation of the three absences of own-being (三無性觀) is on the path of skillful means (方便道). The observation of Suchness (真如觀) is that all dharmas are permanently extinguished, and there is no observation of the absence of characteristics (無相), the absence of arising (無生), etc. If, in terms of meaning, the twelve sources of imagined natures are separated in the Dharma of Suchness, it can also be said in general to be the absence of characteristic own-being. However, based on the statement of the absence of own-being (無性) in the sutra, it can be said to be the absence of own-being according to the sutra. The sutra only says that the eye, etc., are extinguished and separated.

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離諸想。竟不說有無性性言。故論主云。都不依三無性說。即知三無性觀在加行道。根本觀中不作無性性之解。泰云。于真如中眼等永寂滅。遠離色想乃至法想真如。實有體性。故都不依于無自性說如是言。備云。此約圓成實性說。不約三無性說。第十二經遣一切想者。亦依真如說故。不依三無性性說。詳此論上下說無性性者。唯依橫計性性。不依依他及圓成二性。故凈名經云。但除其病而不除法。法是依他圓成真俗二諦。病是遍計橫執諸法。是故彼經意還同此論。此人如是作真如觀無不能知。故上論云。諸天得他心智尋彼比丘所入之定竟不能知。故說頌云。南無最勝士。南無士中尊。今我不知汝依何修靜慮。第十三經中景雲。言隨順喜憂舍處眼所識色乃至意所識法中無諦無實者。依相無性說。無無顛倒者。外道執法自然而生名無顛倒。今明依他無自然生故。無無顛倒。無不顛倒者。外道復執人天報身是勝義涅槃不顛倒法。今明人天報身是其生死非勝義煩惱故。云不顛倒。言復說有聖世間諦者。所謂真如。即是出世非安立諦。不依一切無性性說之。答文依此解釋。可知。今解。前卷說真如差別名實性諦性無顛倒性不顛倒性等。解云。無邪分別所取故名無倒。唯正智所證故名不倒。今此文意。世間色等法中無諦實等相。

【現代漢語翻譯】 現代漢語譯本 離一切虛妄分別想。最終不落入『有』或『無』的自性之說。所以《瑜伽師地論》的作者說：『完全不依賴三種無自性（相無自性性、生無自性性、勝義無自性性）的說法。』由此可知，三種無自性觀是在加行道（指修行過程中的一個階段）中修習的。在根本觀（指直接證悟實相的觀修）中，不將『無自性』理解為事物本性的解釋。泰法師說：『在真如（萬法的真實本性）中，眼等感官永遠寂滅，遠離對色、受、想、行、識等一切法的虛妄分別，真如具有真實的體性。』因此，完全不依賴於『無自性』的說法。備法師說：『這是就圓成實性（究竟真實的自性）而言的，不是就三種無自性而言的。』第十二經中遣除一切虛妄分別想，也是依據真如而說的，所以不依賴於三種無自性之說。 詳細考察此論上下文中關於『無自性性』的說法，僅僅是依據遍計所執性（虛妄分別的自性），而不是依據依他起性（因緣和合的自性）和圓成實性。所以《維摩詰經》說：『但去除其病，而不去除法。』這裡的『法』指的是依他起性和圓成實性，即真諦和俗諦（兩種真理）；『病』指的是遍計所執，即對諸法的虛妄執著。因此，《維摩詰經》的意旨與此論相同。像這樣修習真如觀的人，沒有什麼不能知道的。所以前面的論述說：『諸天（天神）獲得了他心智（知道他人想法的能力），探尋那位比丘所入定的境界，最終也不能知道。』所以偈頌說：『頂禮最殊勝的士夫（指佛陀），頂禮士夫中的至尊。現在我不知道您依據什麼修習禪定。』 第十三經中，景法師說：『所說的隨順喜、憂、舍等感受，以及眼所識的色，乃至意所識的法中，沒有真實不虛的，這是依據相無自性（現象沒有獨立自性）而說的。』『沒有無顛倒』，外道（佛教以外的修行者）執著自然而生的事物，稱之為『無顛倒』。現在說明依他起性不是自然而生的，所以說『沒有無顛倒』。『沒有不顛倒』，外道又執著人天果報之身是勝義涅槃（究竟解脫）的不顛倒之法。現在說明人天果報之身是生死輪迴，不是勝義涅槃，所以說『不顛倒』。所說的『復說有聖世間諦』，指的就是真如，是出世間的，不是安立諦（世俗諦）。不依賴於一切無自性之說。』答文依據此解釋，可以理解。現在解釋，前一卷說真如的差別，名為實性諦性、無顛倒性、不顛倒性等。解釋說：『沒有邪分別所取，所以稱為『無倒』；唯有正智所證，所以稱為『不倒』。』現在這段文字的意思是，世間的色等法中，沒有真實不虛的相。

【English Translation】 English version Free from all conceptualizations, ultimately not falling into the assertion of 'existence' or 'non-existence' of inherent nature. Therefore, the author of the Yogācārabhūmi-śāstra says: 'Completely not relying on the three kinds of non-inherent nature (absence of inherent nature in characteristics, absence of inherent nature in origination, absence of ultimate inherent nature).' From this, it can be known that the contemplation of the three non-inherent natures is practiced in the preparatory path (a stage in the practice). In the fundamental contemplation (direct realization of reality), 'non-inherent nature' is not understood as an explanation of the nature of things. Dharma Master Tai said: 'In Suchness (the true nature of all phenomena), the senses such as the eyes are eternally extinguished, far removed from the false conceptualizations of form, feeling, perception, volition, and consciousness. Suchness possesses a real essence.' Therefore, it does not rely at all on the assertion of 'non-inherent nature.' Dharma Master Bei said: 'This is in reference to the perfected nature (the ultimately real nature), not in reference to the three non-inherent natures.' The elimination of all false conceptualizations in the twelfth sutra is also based on Suchness, so it does not rely on the doctrine of the three non-inherent natures. Examining in detail the statements about 'non-inherent nature' in this treatise, it is based solely on the imputed nature (the nature of false conceptualization), and not on the dependent nature (the nature of arising from conditions) and the perfected nature. Therefore, the Vimalakīrti Nirdeśa Sūtra says: 'Only remove the illness, and do not remove the Dharma.' Here, 'Dharma' refers to the dependent nature and the perfected nature, that is, the two truths (conventional truth and ultimate truth); 'illness' refers to the imputed nature, that is, the false clinging to phenomena. Therefore, the meaning of the Vimalakīrti Nirdeśa Sūtra is the same as this treatise. A person who practices Suchness contemplation in this way knows everything. Therefore, the previous discussion says: 'The devas (gods) who have attained the mind-reading ability, searching for the state of samādhi entered by that bhikṣu (monk), ultimately cannot know it.' Therefore, the verse says: 'Homage to the most excellent man (referring to the Buddha), homage to the supreme among men. Now I do not know on what you rely to practice meditation.' In the thirteenth sutra, Dharma Master Jing said: 'What is said about following feelings of joy, sorrow, equanimity, and the forms perceived by the eye, and even the dharmas perceived by the mind, in which there is no truth or reality, is based on the absence of inherent nature in characteristics.' 'There is no non-inverted,' the non-Buddhists (practitioners other than Buddhists) cling to things that arise naturally, calling them 'non-inverted.' Now it is explained that the dependent nature does not arise naturally, so it is said 'there is no non-inverted.' 'There is no inverted,' the non-Buddhists also cling to the bodies of humans and gods as the non-inverted Dharma of ultimate nirvāṇa (ultimate liberation). Now it is explained that the bodies of humans and gods are saṃsāra (cyclic existence), not ultimate nirvāṇa, so it is said 'inverted.' What is said about 'again speaking of the noble mundane truth' refers to Suchness, which is supramundane, not a conventional truth. It does not rely on the doctrine of all non-inherent natures.' The answer is based on this explanation, which can be understood. Now explaining, the previous chapter speaks of the differences of Suchness, called the nature of reality, the nature of truth, the nature of non-inversion, the nature of non-inversion, etc. The explanation says: 'There is no grasping by wrong conceptualizations, so it is called 'non-inverted'; only what is realized by correct wisdom is called 'non-inverted'.' The meaning of this passage is that in the mundane dharmas such as form, there is no true and real characteristic.

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橫計為實等。依三無性說無諦實等。說有真如出世聖諦為諦為實無倒不倒者。不依三無性說。第十四經者有釋。知遍計是無。知依他起有。是故依一切。若證真如即不依一切。以真如非無性故。今解。亦可定境非有非無名不可思議。諸佛境界亦爾。非有非無名不可思議。但以因中定境除執。依無性說。諸佛境界已永寂滅不依無性。第九解次第門。中約雜染品辨前三事次第。復約清凈品辨后二事次第。道理五事皆通清凈。論主從多說故爾也。上來兩頌辨五事訖。自下第二解釋三性。初結上生下。二舉頌解釋。有其三頌。即分為三。初中先頌列七門。后依門釋。七門者。總舉是第一。別分別第二。緣是第三。差別第四。依止第五。微細執著六。如名等執性七。景雲。此七門內初三門通分別三性。后四門唯分別遍計所執性。三性之義古來大德種種解釋。乃有多涂。且如奘法師出三性義章。最明為好。彼立三性以三門分別。一情事理門。二塵識理門。三染凈通門。執有人法定性之境。名遍計所執。因緣之事名依他。無相等理名圓成實。是故論云。迷藤執蛇。名遍計所執。四塵藤體。是依他。藤蛇空理。名圓成實。第二門中境名遍計所執。識為依他。無相無生是圓成實。是故論主不取識為遍計所執。取識變異為無我等。塵名遍計

【現代漢語翻譯】 現代漢語譯本 『橫計為實等』（錯誤地認為事物是真實的等等）。依據『三無性』（三種無自性）的說法，沒有什麼是真正諦實的。如果說有『真如』（事物的真實本性），『出世聖諦』（超越世俗的真理）是諦實的、真實的、沒有顛倒的、不會錯誤的，那就不依據『三無性』的說法。第十四經中有解釋：知道『遍計』（虛妄分別）是無，知道『依他起』（緣起）是有。因此，依據一切法。如果證悟『真如』，就不再依據一切法，因為『真如』不是無自性的。現在的理解是，也可以說，『定境』（禪定中的境界）非有非無，名為不可思議。諸佛的境界也是如此，非有非無，名為不可思議。只是在因地（修行階段）以『定境』去除執著，依據『無性』的說法。諸佛的境界已經永遠寂滅，不再依據『無性』。第九解『次第門』（次第之門），其中從雜染品（不清凈的方面）辨別前三事的次第，又從清凈品（清凈的方面）辨別后二事的次第。道理上，五事都通於清凈。論主是從多數情況來說的。上面兩頌辨別五事完畢。下面第二部分解釋『三性』（三種自性）。首先總結上文，引出下文。其次，舉出頌文進行解釋，共有三頌，分為三部分。第一部分先用頌文列出七門，然後依據七門進行解釋。七門是：總舉是第一，別分別第二，緣是第三，差別第四，依止第五，微細執著第六，如名等執性第七。景雲說，這七門中，前三門通於分別三性，后四門只分別『遍計所執性』（虛妄分別所執的自性）。三性的意義，古來大德有種種解釋，有很多種說法。比如奘法師（玄奘法師）所著的《三性義章》，最為明白易懂。他立三性，用三門分別：一、情事理門，二、塵識理門，三、染凈通門。執著有人法『定性』（固定不變的性質）之境，名為『遍計所執』。因緣之事名為『依他』。無相等理名為『圓成實』（圓滿成就的真實）。所以論中說，迷於藤條而執著為蛇，名為『遍計所執』。四塵（色、聲、香、味）的藤條本體，是『依他』。藤條不是蛇的空性之理，名為『圓成實』。第二門中，境名為『遍計所執』，識為『依他』，無相無生是『圓成實』。所以論主不取識為『遍計所執』，而取識的變異為無我等。塵名為『遍計』

【English Translation】 English version 'Erroneously considering things as real, etc.' According to the 'Three Natures of Non-Self-Existence' (Tri-svabhava-nissvabhava), there is nothing that is truly real. If it is said that there is 'Tathata' (True Suchness), and that 'Aryasatya Beyond the World' (Transcendent Noble Truth) is truthful, real, not inverted, and not mistaken, then that does not rely on the 'Three Natures of Non-Self-Existence.' The fourteenth sutra has an explanation: Knowing that 'Parikalpita' (the imagined nature) is non-existent, knowing that 'Paratantra' (the dependent nature) is existent. Therefore, rely on all dharmas. If one realizes 'Tathata,' then one no longer relies on all dharmas, because 'Tathata' is not without self-existence. The current understanding is that it can also be said that 'Samadhi-vishaya' (the object of meditation) is neither existent nor non-existent, and is called inconceivable. The realms of all Buddhas are also like this, neither existent nor non-existent, and are called inconceivable. It is only in the causal stage (the stage of practice) that one removes attachments with 'Samadhi-vishaya,' relying on the teaching of 'Non-Self-Existence.' The realms of all Buddhas have already eternally entered Nirvana and no longer rely on 'Non-Self-Existence.' The ninth explanation is the 'Sequential Gate' (Krama-dvara), in which the order of the first three matters is distinguished from the impure aspects, and the order of the last two matters is distinguished from the pure aspects. In principle, all five matters are connected to purity. The author of the treatise speaks from the perspective of the majority of cases. The above two verses distinguish the five matters. The second part below explains the 'Three Natures' (Tri-svabhava). First, summarize the previous text and introduce the following text. Second, cite the verses and explain them, there are three verses, divided into three parts. The first part first lists the seven gates with verses, and then explains them according to the seven gates. The seven gates are: General Summary is the first, Separate Distinction is the second, Condition is the third, Difference is the fourth, Reliance is the fifth, Subtle Attachment is the sixth, and Attachment to Nature such as Names is the seventh. Jingyun said that among these seven gates, the first three gates are common to distinguishing the three natures, and the last four gates only distinguish the 'Parikalpita-svabhava' (the nature of what is imagined). The meaning of the three natures has been interpreted in various ways by great masters of the past, and there are many different explanations. For example, the 'Treatise on the Meaning of the Three Natures' by Master Zhuang (Xuanzang), is the clearest and easiest to understand. He establishes the three natures and distinguishes them with three gates: 1. The Gate of Sentient Matters and Principles, 2. The Gate of Dust and Consciousness Principles, 3. The Gate of Common Purity and Impurity. Attachment to the realm of 'fixed nature' (fixed and unchanging nature) of persons and dharmas is called 'Parikalpita.' The matter of conditions is called 'Paratantra.' The principle of no-characteristics is called 'Parinispanna' (perfected nature). Therefore, the treatise says that being deluded by a vine and clinging to it as a snake is called 'Parikalpita.' The essence of the vine of the four dusts (form, sound, smell, taste) is 'Paratantra.' The principle of the emptiness of the vine not being a snake is called 'Parinispanna.' In the second gate, the realm is called 'Parikalpita,' consciousness is 'Paratantra,' and no-characteristics and no-birth are 'Parinispanna.' Therefore, the author of the treatise does not take consciousness as 'Parikalpita,' but takes the transformation of consciousness as no-self, etc. Dust is called 'Parikalpita.'

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所執。第三門中染為遍計所執。凈為圓成實。依他性者。即通染凈。故論云。若緣遍計所執此識應成染。若緣圓成實此識應成凈。是故染為遍計所執。凈為圓成實。能染依他即通染凈。既有三門。依瑜伽文。但初門是餘二即非。以新譯經論上下但有情事門問答。爾者依后二門所引。攝大乘中世親釋論云何會釋。解云。新譯世親釋論文未必有。設有此文並是情有名遍計所執。因緣事法為依他。言不取識為分別識性識所變異無我等塵無而似有為分別性者。雖有色等事法據唯識門併名為識。故云不取識為分別也取識所變無我等塵無而似有為分別者。即是無我計我。無定實法執有定法。還是情有名為遍計。言染境名遍計所執者。所執無體能生染心。故名為染。非謂有其染法為所依體。既知如此。次依新譯經論出三性體。一就五法。二就五相。言五法者。即是相名分別如如正智。於此五中初自性五法不攝。第二自性攝於四法。第三自性唯攝如如。此如七十四卷初說。與舊經論同異會釋。至彼當釋。次依五相出三性體。言五相者如下攝釋分說。一所言相。二能言相。三能言所言相應相。四執著相。五不執著。所言相中通有五法。即攝依他及圓成實。能言相中據橫執名無體。義同攝第一性。能言所言相應相。定執名義攝屬攝第一性。

【現代漢語翻譯】 現代漢語譯本 所執：第三門中，染污的是遍計所執（Parikalpita，虛妄分別），清凈的是圓成實（Parinispanna，真實成就）。依他起性（Paratantra，依他而生）則通於染污和清凈。所以論中說：『如果緣于遍計所執，此識應成染污；如果緣于圓成實，此識應成清凈。』因此，染污是遍計所執，清凈是圓成實，能染污的依他起性則通於染污和清凈。既然有三門，依據《瑜伽師地論》的文義，只有初門是，其餘二門則不是。因為新譯的經論上下只有有情事門（關於有情眾生的事物）的問答。如果這樣，依據后二門所引用的《攝大乘論》中世親（Vasubandhu）的解釋應該如何會通解釋呢？解釋說：新譯的世親釋論文未必有，即使有此文，也都是情有名（概念性的名稱）的遍計所執，因緣事法是依他起性。說『不取識為分別，識性識所變異，無我等塵無而似有為分別性』，雖然有色等事法，根據唯識的觀點，都名為識。所以說『不取識為分別』。『取識所變無我等塵，無而似有為分別』，就是無我計我，無定實法執有定法，還是情有名，屬於遍計所執。說染污的境名為遍計所執，所執沒有自體，能生染心，所以名為染污，不是說有染污法作為所依的本體。既然知道這樣，接下來依據新譯經論來闡述三自性的體性。一是就五法（相、名、分別、如如、正智）而言，二是就五相（所言相、能言相、能言所言相應相、執著相、不執著相）而言。說到五法，就是相（Lakshana，事物的外觀）、名（Nama，名稱）、分別（Vikalpa，分別作用）、如如（Tathata，真如）、正智（Jnana，正確的智慧）。在這五法中，初自性（遍計所執性）五法不攝。第二自性（依他起性）攝於四法。第三自性（圓成實性）唯攝如如。這在七十四卷的開頭有說，與舊經論的同異會通解釋，到那裡再解釋。接下來依據五相來闡述三自性的體性。說到五相，如下《攝釋分》所說：一、所言相（事物本身）；二、能言相（表達事物的語言）；三、能言所言相應相（語言與事物相符）；四、執著相（對語言和事物產生執著）；五、不執著相（對語言和事物不產生執著）。所言相中通有五法，即攝依他起性及圓成實性。能言相中，根據橫執名（虛妄執著名稱）沒有自體，義同攝第一性（遍計所執性）。能言所言相應相，定執名義（固定執著名稱和意義），攝屬攝第一性（遍計所執性）。

【English Translation】 English version What is adhered to: In the third category, defilement is the Parikalpita (completely conceptualized nature, imputation), and purity is the Parinispanna (perfected nature, absolute reality). The Paratantra (dependent nature, dependent origination) encompasses both defilement and purity. Therefore, the treatise states: 'If it is conditioned by the Parikalpita, this consciousness should become defiled; if it is conditioned by the Parinispanna, this consciousness should become pure.' Thus, defilement is the Parikalpita, purity is the Parinispanna, and the Paratantra that can defile encompasses both defilement and purity. Since there are three categories, according to the meaning of the Yogacarabhumi-sastra, only the first category is, and the other two are not. Because the newly translated sutras and treatises only have questions and answers about the sentient beings' affairs category. If so, according to the latter two categories cited in the Mahayana-samgraha, how should Vasubandhu's commentary be reconciled and explained? The explanation is: The newly translated Vasubandhu's commentary may not have it. Even if there is this text, they are all conceptual names of the Parikalpita, and the causal conditions and phenomena are the Paratantra. Saying 'not taking consciousness as discrimination, the transformation of the nature of consciousness, the dust of non-self, etc., which are non-existent but appear to exist as the nature of discrimination,' although there are phenomena such as form, according to the Vijnanavada (Consciousness-only) perspective, they are all called consciousness. Therefore, it is said 'not taking consciousness as discrimination.' 'Taking the dust of non-self, etc., transformed by consciousness, which are non-existent but appear to exist as discrimination,' is to assume self where there is no self, and to cling to fixed phenomena where there are no fixed phenomena, which are still conceptual names and belong to the Parikalpita. Saying that the defiled realm is called the Parikalpita, what is adhered to has no self-nature and can generate defiled mind, so it is called defilement, not that there is a defiled dharma as the underlying entity. Now that we know this, next, according to the newly translated sutras and treatises, we will explain the nature of the three natures. First, in terms of the five dharmas (Lakshana, Nama, Vikalpa, Tathata, Jnana); second, in terms of the five aspects (the aspect of what is spoken, the aspect of what can be spoken, the aspect of the correspondence between what can be spoken and what is spoken, the aspect of attachment, the aspect of non-attachment). Speaking of the five dharmas, they are Lakshana (characteristic, appearance), Nama (name), Vikalpa (discrimination), Tathata (suchness, thusness), and Jnana (wisdom). Among these five dharmas, the first nature (Parikalpita-svabhava, the nature of complete conceptualization) does not include the five dharmas. The second nature (Paratantra-svabhava, the nature of dependence) includes four dharmas. The third nature (Parinispanna-svabhava, the nature of perfection) only includes Tathata. This is said at the beginning of the seventy-fourth chapter, and the similarities and differences between the old sutras and treatises will be explained there. Next, according to the five aspects, we will explain the nature of the three natures. Speaking of the five aspects, as explained in the Samgraha-vyakhya: 1. The aspect of what is spoken (the object itself); 2. The aspect of what can be spoken (the language expressing the object); 3. The aspect of the correspondence between what can be spoken and what is spoken (the correspondence between language and object); 4. The aspect of attachment (attachment to language and object); 5. The aspect of non-attachment (non-attachment to language and object). The aspect of what is spoken includes all five dharmas, that is, it includes the Paratantra and the Parinispanna. In the aspect of what can be spoken, according to the horizontally clung to name (false clinging to name), there is no self-nature, and the meaning is the same as including the first nature (Parikalpita). The aspect of the correspondence between what can be spoken and what is spoken, the fixed clinging to name and meaning, belongs to the first nature (Parikalpita).

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執著相攝依他者。是分別心故屬依他。不執著相攝圓成實。通有如如正智為體。備云。凡辨三性經論不同。且略分別作九門解。一名義凈門。如中邊論說。諸法名者是分別性。唯由義執名為實所目法者是依他性。四種清凈是真實性。二義名凈門。如攝論說所目義是分別性。謂依名執名下義為實能目名是依他性。故論云。顯名是依他顯義是分別。四種清凈是真實性。三塵識門。如楞伽經說。五法藏中相名二種名分別性。妄想一種名依他性。正智如如名真實性。四情事理門。如佛性論說。分別性者於五事中不攝。以情計有而無事體故。相名分別正智四法名依他。真如一法名真實性。五末本凈門。如攝論說。一切染法是分別性。阿賴耶識是依他性。四種清凈是真實性。六情染凈門。如攝論中引毗佛略經說。如偈云。幻等頌依他。說無頌分別。說四種凈。當知是真實。七染通凈門。如攝論中引阿毗達磨經。如金藏立等喻。八諦理通門。如中邊論及涅槃經說四諦皆通三性。九通別相門。如三無性論及顯揚論說。能言所言相名通三性。能言所言攝屬性是遍計所執性。執著相是依他起性。無執著相是真實。今依此論。就第四情事理門將五事攝於三性。成唯識論亦存此門。顯無雜亂。依門釋中總舉如文。別分別中。言圓成實性謂真如者

【現代漢語翻譯】 現代漢語譯本 執著于『相』（lakshana，事物的外在特徵）並相互關聯的是『依他起性』（paratantra-svabhava，事物依賴於其他條件而生起的性質），因為它們是分別心的產物，所以屬於『依他起性』。不執著于『相』並相互關聯的是『圓成實性』（parinispanna-svabhava，事物圓滿成就的真實性質），它普遍具有『如如』（tathata，事物的真實本性）和『正智』（jnana，正確的智慧）作為其本體。 備云：爲了辨析『三性』（trisvabhava，三種性質）的經論之間的不同，我將簡要地從九個方面進行解釋： 一、名義凈門：如《中邊分別論》（Madhyantavibhaga-bhasya）所說，諸法的『名』（nama，名稱）是『分別自性』（parikalpita-svabhava，虛妄分別的性質）。唯有通過對『義』（artha，意義）的執著，才能將『名』作為實際所指的事物，這屬於『依他起性』。四種清凈（catvari-vaisaradyani，四種無畏）是『真實性』。 二、義名凈門：如《攝大乘論》（Mahayana-samgraha）所說，所指的『義』是『分別自性』，即依賴於『名』而執著于『名』所代表的意義，這被認為是真實的。能指的『名』是『依他起性』。所以論中說：『顯名是依他，顯義是分別。』四種清凈是『真實性』。 三、塵識門：如《楞伽經》（Lankavatara Sutra）所說，五法藏（pancha-dharma-skandha）中，『相』（lakshana，事物的外在特徵）和『名』（nama，名稱）兩種屬於『分別自性』。『妄想』（vikalpa，虛妄的念頭）一種屬於『依他起性』。『正智』（jnana，正確的智慧）和『如如』（tathata，事物的真實本性）屬於『真實性』。 四、情事理門：如《佛性論》（Buddha-nature Treatise）所說，『分別自性』在五事（pancha-vastu）中不被包含，因為它是基於情感的臆測，並沒有實際的事物本體。『相』（lakshana，事物的外在特徵）、『名』（nama，名稱）、『分別』（vikalpa，虛妄的念頭）和『正智』（jnana，正確的智慧）四法屬於『依他起性』。『真如』（bhutatathata，真實的如如）一法屬於『真實性』。 五、末本凈門：如《攝大乘論》（Mahayana-samgraha）所說，一切染法（sarva-samklista-dharma，所有染污的法）是『分別自性』。『阿賴耶識』（alaya-vijnana，藏識）是『依他起性』。四種清凈（catvari-vaisaradyani，四種無畏）是『真實性』。 六、情染凈門：如《攝大乘論》（Mahayana-samgraha）中引用的《毗佛略經》（Vipulaka Sutra）所說，如偈頌所云：『幻等頌依他，說無頌分別，說四種凈，當知是真實。』 七、染通凈門：如《攝大乘論》（Mahayana-samgraha）中引用的《阿毗達磨經》（Abhidharma Sutra），如金藏立等比喻。 八、諦理通門：如《中邊分別論》（Madhyantavibhaga-bhasya）和《涅槃經》（Nirvana Sutra）所說，四諦（catvari-arya-satyani，四聖諦）都貫通『三性』。 九、通別相門：如《三無性論》（Trisvabhava-nirdesa）和《顯揚聖教論》（Abhisamayalankara）所說，能言（speaker，說話者）和所言（spoken，所說的話）的『相』（lakshana，事物的外在特徵）和『名』（nama，名稱）貫通『三性』。能言和所言所包含的屬性是『遍計所執性』（parikalpita-svabhava，虛妄分別的性質）。執著于『相』是『依他起性』。不執著于『相』是『真實性』。 現在依據此論，就第四情事理門將五事歸攝於『三性』。《成唯識論》（Vijnaptimatrata-siddhi）也保留了這個門類，顯示沒有雜亂。依據門類進行解釋時，總體上按照原文進行闡述。在分別解釋中，所說的『圓成實性』是指『真如』。

【English Translation】 English version Grasping onto 『lakshanas』 (characteristics, external features of things) and their interrelation constitutes 『paratantra-svabhava』 (dependent origination, the nature of things arising dependent on other conditions), because they are products of the discriminating mind and thus belong to 『paratantra-svabhava』. Not grasping onto 『lakshanas』 and their interrelation constitutes 『parinispanna-svabhava』 (perfected nature, the true nature of things perfectly accomplished), which universally possesses 『tathata』 (suchness, the true nature of things) and 『jnana』 (correct wisdom) as its essence. Bei Yun: In order to differentiate the differences between the sutras and treatises on the 『three natures』 (trisvabhava), I will briefly explain it from nine aspects: 1. The Gate of Pure Name and Meaning: As stated in the 『Madhyantavibhaga-bhasya』 (Commentary on Discrimination between the Middle and the Extremes), the 『names』 (nama) of all dharmas are 『parikalpita-svabhava』 (the nature of imaginary discrimination). Only through grasping onto the 『artha』 (meaning) can the 『name』 be used to refer to the actual thing, which belongs to 『paratantra-svabhava』. The four kinds of purity (catvari-vaisaradyani) are 『real nature』. 2. The Gate of Pure Meaning and Name: As stated in the 『Mahayana-samgraha』 (Compendium of Mahayana), the 『artha』 (meaning) that is referred to is 『parikalpita-svabhava』, that is, relying on the 『name』 and grasping onto the meaning represented by the 『name』, which is considered real. The 『name』 that refers is 『paratantra-svabhava』. Therefore, the treatise says: 『Manifesting the name is dependent, manifesting the meaning is discriminating.』 The four kinds of purity are 『real nature』. 3. The Gate of Dust and Consciousness: As stated in the 『Lankavatara Sutra』, among the five dharma-skandhas (pancha-dharma-skandha), 『lakshana』 (characteristics, external features of things) and 『nama』 (name) belong to 『parikalpita-svabhava』. 『Vikalpa』 (false thoughts, discrimination) belongs to 『paratantra-svabhava』. 『Jnana』 (correct wisdom) and 『tathata』 (suchness, the true nature of things) belong to 『real nature』. 4. The Gate of Emotion, Thing, and Reason: As stated in the 『Buddha-nature Treatise』, 『parikalpita-svabhava』 is not included in the five things (pancha-vastu), because it is based on emotional speculation and does not have an actual entity. 『Lakshana』 (characteristics, external features of things), 『nama』 (name), 『vikalpa』 (false thoughts, discrimination), and 『jnana』 (correct wisdom) belong to 『paratantra-svabhava』. 『Bhutatathata』 (true suchness) belongs to 『real nature』. 5. The Gate of Pure End and Origin: As stated in the 『Mahayana-samgraha』 (Compendium of Mahayana), all defiled dharmas (sarva-samklista-dharma) are 『parikalpita-svabhava』. 『Alaya-vijnana』 (store consciousness) is 『paratantra-svabhava』. The four kinds of purity (catvari-vaisaradyani) are 『real nature』. 6. The Gate of Emotion, Defilement, and Purity: As stated in the 『Mahayana-samgraha』 (Compendium of Mahayana) quoting the 『Vipulaka Sutra』, as the verse says: 『Illusions and the like praise dependence, saying non-praise discrimination, saying four kinds of purity, know that is real.』 7. The Gate of Defilement Connecting to Purity: As stated in the 『Mahayana-samgraha』 (Compendium of Mahayana) quoting the 『Abhidharma Sutra』, such as the analogy of establishing the gold store. 8. The Gate of Truth and Reason Connecting: As stated in the 『Madhyantavibhaga-bhasya』 (Commentary on Discrimination between the Middle and the Extremes) and the 『Nirvana Sutra』, the Four Noble Truths (catvari-arya-satyani) all penetrate the 『three natures』. 9. The Gate of Common and Distinct Characteristics: As stated in the 『Trisvabhava-nirdesa』 (Treatise on the Three Natures) and the 『Abhisamayalankara』 (Ornament of Clear Realization), the 『lakshana』 (characteristics, external features of things) and 『nama』 (name) of the speaker and the spoken penetrate the 『three natures』. The attributes contained in the speaker and the spoken are 『parikalpita-svabhava』. Grasping onto 『lakshana』 is 『paratantra-svabhava』. Not grasping onto 『lakshana』 is 『real nature』. Now, according to this treatise, the five things are categorized into the 『three natures』 based on the fourth gate of emotion, thing, and reason. The 『Vijnaptimatrata-siddhi』 (Treatise on the Establishment of Consciousness-Only) also retains this category, showing that there is no confusion. When explaining according to the categories, the overall explanation is based on the original text. In the separate explanations, the so-called 『parinispanna-svabhava』 refers to 『tathata』.

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。此遍舉不變異義出圓成體。智所行境界所緣者。此之三句義無差別。但欲鄭重舉彼能行無分別智。顯彼所行真如為圓成實。以彼真如甚深難信。故舉能行顯所行也。下有三句。明證真如有多利益。乃至能令證得清凈者。由證真如得清凈智名得清凈。次由證真如解脫二縛。次由見真如引發一切有為功德。下解第三緣門。景雲。遍計所執緣于相名相屬應知者。執彼名相定相屬著。情所計度。是遍計所執。依他起緣遍計所執自性執應知者。由取情有境故依他心起。圓成實乃至畢竟不實應知者。由緣依他起遍計所執。若了所執畢竟無實。即顯圓成故云也。下通違經。世尊于余經中說緣不執著遍計所執自性。此牒經文。論主前圓成緣遍計所執自性。何故余經說彼圓成緣不執著遍計所執。言應知此性者。今至此義中當知依相說者。論主為通。應知。余經說圓成實緣下執著遍計所執。依已證得清凈圓成實說。依不執著相說。今此中說圓成實性遍計所執者。依未證得清凈圓成執著相說。泰云。緣者緣藉也。因相名相屬著故又相屬。當知。橫計有遍計所執性起分別。是能執心中但辨境有因起。故不說心。備云。隨遍計所執處。即得依他起自性。今解。世尊乃至應知此性者。牒經。依得已下論主為通也。第四解差別門。中唯辨遍所執其五

種。初問答舉列。后徴問別解。就初計義自性中復有四種。先舉列后列解。前三易解。于能取中自有二句。一者計眼根是色塵家能取。及計耳等四根是聲香味觸家能取。此即計色蘊所攝。眼等五根能取五塵也。二者計受等四蘊是色塵家能取。又此四蘊是聲香味觸法家能取。第二計名自性中。言一切法所有名者。謂此中總說一切法名是無差別。重言一切。有釋。前一切者。如言一切諸法即有法也。后一切者。如言無我即是其法。如因明說法與有法和合名宗也。又解。前言一切即是總名。後言一切即是總法。故再言也。第三第四染凈自性文相可解。第五計非染凈中景雲。遍計此色是所取能等者。直爾遍計色心等法是能取所取不作此染此凈之解。故言非雜染清凈。又於一切無記法中遍計所有無記諸法者。此第二解。計度無記諸法名非染凈。泰云。初但計五根為能取。五塵為所取。不約障治。故云計非染凈。后無記計非善惡。故無染凈。第五解依止門。中先辨五依后明二執。前中依義遍計義自性者。忽見一物。由不了其名分別其事。不同攝論依鍮遍計金等。依二遍計二自性者。直爾分別色體及分別色名。即依自色體分別色體。及依自色名分別色名。故言依二分別。二自性者。依色名體執色名體。由四蘊名體執四蘊名體。下明二

執。重釋依止。加行有五。一貪。二瞋。三合會加行者。由貪故起合會加行。四別離加行者。由瞋故起別離加行行。五舍隨與加行者。隨與中容境欲起舍加行。名施設加行有二。一非文字所作謂執此為何物云何此物此物是何此物云何者。三藏云。初二從內向外。此自性為何相物云何相差別。后二從外向內。此相物是何自性。此相物云何差別。有釋。一者此何自性。二者此何差別。三者此自性是何名。四者此差別云何名。景雲。不言此物是色。此物是受。直言此為何物此物是何等。故言非文字所作。問既云。名施有二。復言非文字所作。此中意趣云何。解云。以不依法相文字說言此物是色是受想等。言非文字所作。然總說言此為何物此物是何。故言名施設也。泰云。共執法有體。然未執名故說非文字所作。然思度立名故是名施設。推求自性差別之名。而未設其名故。亦是非文字所作。二文字所作者。謂執此為此物者。謂執自性名。此物如是已下者。謂執差別名也。第六解微細執著門。有五種。前四是四倒是人執。第五者是法執。並是迷理。起時難知。故云微細。第七解如名等執性門。于中初總標舉由五因緣如名起執。即舉小乘外道通名愚夫。所以者何已下第二微細門別解。于中先舉前四因即舉外執。以後辨第五因直舉理

【現代漢語翻譯】 現代漢語譯本 執（執取）。重釋依止（重新解釋所依賴的事物）。加行有五種：一、貪（貪愛）。二、瞋（嗔恨）。三、合會加行者（聚集的努力），由於貪愛而產生聚集的努力。四、別離加行者（分離的努力），由於嗔恨而產生分離的努力。五、舍隨與加行者（捨棄和給予的努力），在給予的過程中，如果對所給予的對象產生慾望，就會產生捨棄的努力。 名為施設加行有兩種：一、非文字所作，即執著『這是什麼東西』、『這個東西怎麼樣』、『這個東西是什麼』、『這個東西怎麼樣』。《三藏》中說，前兩個問題是從內向外，即『這個自性的相是什麼』、『這個東西的相有什麼差別』。后兩個問題是從外向內，即『這個相的東西是什麼自性』、『這個相的東西有什麼差別』。有一種解釋是：一、這個是什麼自性？二、這個有什麼差別？三、這個自性的名字是什麼？四、這個差別叫什麼名字？ 景法師說，不直接說『這個東西是色』、『這個東西是受』，而是直接說『這是什麼東西』、『這個東西是什麼』等等，所以說『非文字所作』。問：既然說『名施設』有兩種，又說『非文字所作』，這裡的意趣是什麼？解釋說：因為沒有按照法相文字說『這個東西是色』、『是受』、『是想』等等，所以說是『非文字所作』。然而總的說『這是什麼東西』、『這個東西是什麼』，所以說是『名施設』。泰法師說，共同執著的法有實體，但還沒有執著于名稱，所以說『非文字所作』。然而思考並建立名稱，所以是『名施設』。推求自性差別的名稱，但還沒有設定它的名稱，所以也是『非文字所作』。 二、文字所作者，即執著『這個是這個東西』，即執著自性的名稱。『這個東西是這樣』以下，即執著差別的名稱。 第六，解釋微細執著門。有五種。前四種是四顛倒（四種錯誤的認知）的人執，第五種是法執（對法的執著）。都是迷惑真理，產生時難以察覺，所以說是『微細』。 第七，解釋如名等執性門。其中首先總的標舉，由於五種因緣而產生如名起執。即舉小乘（Hinayana，佛教的一個主要分支）外道（non-Buddhist religions）通名愚夫（ignorant people）。為什麼呢？以下第二微細門分別解釋。其中先舉前四種因，即舉外執（external attachments）。以後辨第五種因，直接舉理（principle）。

【English Translation】 English version Grasp. Re-explaining reliance (re-explaining the things relied upon). There are five types of effort: 1. Greed (attachment). 2. Anger (hatred). 3. Effort of assembly (gathering effort), arising from greed. 4. Effort of separation (separating effort), arising from anger. 5. Effort of abandonment and giving (effort of abandoning and giving), in the process of giving, if desire arises for the object being given, the effort of abandonment arises. The so-called designation effort has two types: 1. Non-verbal creation, which is clinging to 'What is this thing?', 'How is this thing?', 'What is this thing?', 'How is this thing?'. The 《Tripitaka》 (Three Baskets, the Buddhist canon) says that the first two questions are from inside to outside, namely 'What is the nature of this self?', 'What are the differences in the appearance of this thing?'. The latter two questions are from outside to inside, namely 'What is the nature of this appearance of this thing?', 'What are the differences in this appearance of this thing?'. One explanation is: 1. What is the nature of this? 2. What are the differences in this? 3. What is the name of this nature? 4. What is the name of this difference? Master Jing said that instead of directly saying 'This thing is form', 'This thing is sensation', it is directly said 'What is this thing?', 'What is this thing?' and so on, so it is said 'non-verbal creation'. Question: Since it is said that there are two types of 'name designation', and it is also said 'non-verbal creation', what is the intention here? The explanation is that because it does not follow the characteristics of the Dharma to say 'This thing is form', 'is sensation', 'is thought', etc., it is called 'non-verbal creation'. However, generally speaking, 'What is this thing?', 'What is this thing?', so it is called 'name designation'. Master Tai said that the Dharma that is commonly clung to has substance, but it has not yet clung to the name, so it is said 'non-verbal creation'. However, thinking and establishing a name, so it is 'name designation'. Seeking the name of the nature of the difference, but not yet setting its name, so it is also 'non-verbal creation'. 2. Verbal creation, which is clinging to 'This is this thing', which is clinging to the name of the nature. 'This thing is like this' and below, which is clinging to the name of the difference. Sixth, explaining the door of subtle clinging. There are five types. The first four types are the human clinging of the four inversions (four kinds of wrong perceptions), and the fifth type is the Dharma clinging (clinging to the Dharma). All are deluded about the truth, and it is difficult to detect when they arise, so it is said to be 'subtle'. Seventh, explaining the door of clinging to the nature of names, etc. Among them, first, the general indication is raised, and clinging to names arises due to five causes. That is, the Hinayana (Hinayana, a major branch of Buddhism), non-Buddhist religions (non-Buddhist religions) are generally called ignorant people (ignorant people). Why? The second subtle door below is explained separately. Among them, the first four causes are raised, that is, external attachments (external attachments) are raised. Later, the fifth cause is distinguished, and the principle (principle) is directly raised.

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教。明諸愚夫為名言所縛。前中先舉四因。后結成所說道理成就前中因。問此事用何為自性。答此事是色自性非色名。計名義異。此是初因。次處空閑觀察尋思。證名義異。是第二因。次計度云。如求色不得生於不樂。非於求名不得之時有此不樂。明知名義決定有異。是第三因。有師釋云。前第二是入定者所起遍計。此第三是不入定及未得定者計名義有體。複次語于名轉等已下此第四因。明彼計度名隨所詮各各定別。于中有二。初外人立宗次論主破之。外立宗云。世間言說以語說名詮于義。詮自相時不詮共相。此自相名乃至不詮能取所取。言若即彼名乃至應不可得者。外人通解。若其一法之名能詮多法。如隨別名起別行解。應不可得隨別名起別行解。當知。一法之名不詮多法。論主總非。作此執者不應道理。自下別破。如是乃至為于無義轉耶者。此兩問定。于有義轉且不應理如前觀五事中已辨者。前于相名五事已破外人。若名定於有義中轉。如世一法有眾多名。若名義相至有決定者名多義。即有一法有多體過。言若於無義轉者至其理便至者。若名于彼無義處轉。汝不應云別別諸名各別行解隨義而轉。言若於無相義轉乃至即是執著者。此名若於無義而轉。是即言教有所宣說但是增益。若取增益即是執著。下結成道理。自

下辨其第五因。初總標愚夫于相名言所縛。故知如名妄執自性。二別解釋。于中先舉理教。證知于相名言是縛。后引喻例之。前中先總問答顯。由理教下別釋。先釋其理有三。若離名言于諸事中不生喜樂。若名言俱於事方生喜樂。若生喜樂是即於事名言所縛。是一道理。又複名義展轉相依。如先依事起名分別。即是依事名言得生。如靜慮者乃至事可得生者。由彼意識思惟名故作青黃等觀。遂有青黃影像事起。是即依名事得生起。是第二理。又于名言乃至便為諸相漂轉其心者。安心真如無相界中相皆不現。若不爾者。便為相標。是第三理。下引三頌辨其由教。初頌引。后二隨來。初頌上半凡為言縛。下半明佛解脫言縛。下引喻例。又如異生於蘊了知皆無有我。非不于彼我執隨轉。良由來斷我隨眠故。此舉喻也。雖復了知名言假立。而於相中為名言縛。亦由未斷名隨眠故也。

瑜伽論記卷第十九(之下終) 大正藏第 42 冊 No. 1828 瑜伽論記

瑜伽論記卷第二十(之上)(論本第七十四至七十五)

釋遁倫集撰

論本第七十四

解三性中有其三頌。前卷已釋初頌七門訖。今此卷初解第二頌有九門。攝是第一。無性第二。知等是第三。密意等第四。所行第五。通達第六。

【現代漢語翻譯】 現代漢語譯本：辨析第五個原因。首先總的標明愚昧的人被表象和名言所束縛，因此認為如名字一般妄自執著于自性。其次分別解釋。其中先舉出道理和教義，證明表象和名言是束縛。然後引用比喻來例證。前面的內容中，先總的問答來顯明，由道理和教義來分別解釋。先解釋道理有三點：如果離開名言，對於各種事物就不會產生喜悅和快樂；如果名言和事物同時存在，才會對事物產生喜悅和快樂；如果產生喜悅和快樂，那就是被事物和名言所束縛。這是一個道理。又，名和義互相依賴，比如先依靠事物產生名稱分別，就是依靠事物和名言才能產生。比如靜慮者乃至事物可以產生，由於他們的意識思維名稱的緣故，作青黃等的觀想，於是有青黃影像的事物產生，這就是依靠名稱事物才能產生。這是第二個道理。又，對於名言乃至就為各種表象漂移轉動其心的人，如果安心於真如無相的境界中，表象都不會顯現。如果不是這樣，就被表象所迷惑。這是第三個道理。下面引用三首偈頌來辨明其由教義。第一首偈頌是引證，后兩首偈頌是隨之而來。第一首偈頌的上半部分說凡夫被言語所束縛，下半部分說明佛解脫了言語的束縛。下面引用比喻來例證。又如凡夫對於五蘊的瞭解都知道沒有我（ātman），並非不被我執（ātmagraha）所隨之轉變，這是因為本來就斷除了我隨眠的緣故。這是舉例子。雖然瞭解了名言是假立的，但是在表象中被名言所束縛，也是因為沒有斷除名隨眠的緣故。

《瑜伽師地論記》卷第十九（之下終） 大正藏第 42 冊 No. 1828 《瑜伽師地論記》

《瑜伽師地論記》卷第二十（之上）（論本第七十四至七十五）

釋遁倫集撰

論本第七十四

解釋三自性中有三首偈頌。前一卷已經解釋了第一首偈頌的七個方面完畢。現在這一卷開始解釋第二首偈頌，有九個方面。攝是第一，無性第二，知等是第三，密意等是第四，所行是第五，通達是第六。

【English Translation】 English version: Discriminating the fifth cause. Firstly, it generally indicates that ignorant people are bound by appearances and names, thus they falsely cling to self-nature as if it were a name. Secondly, it explains separately. Among them, it first cites reason and doctrine to prove that appearances and names are a bondage. Then, it uses metaphors to illustrate. In the preceding content, it first generally uses questions and answers to reveal, and then explains separately by reason and doctrine. First, explaining the reason, there are three points: If one is apart from names, joy and happiness will not arise for various things; if names and things exist simultaneously, joy and happiness will arise for things; if joy and happiness arise, then one is bound by things and names. This is one reason. Also, name and meaning depend on each other, such as first relying on things to generate name discrimination, which is relying on things and names to be generated. For example, those in quiet contemplation, even things can be generated, because their consciousness thinks of names, making visualizations of blue, yellow, etc., thus things with blue and yellow images are generated, which is relying on names for things to be generated. This is the second reason. Also, for those who, regarding names, even have their minds drifted and turned by various appearances, if they settle their minds in the realm of true suchness (tathatā) without appearances, appearances will not appear. If it is not like this, then they will be deluded by appearances. This is the third reason. Below, three verses are cited to distinguish its cause by doctrine. The first verse is a citation, and the latter two verses follow. The first verse's first half says that ordinary people are bound by words, and the second half explains that the Buddha is liberated from the bondage of words. Below, metaphors are cited to illustrate. Also, like ordinary beings who understand that there is no self (ātman) in the aggregates (skandha), they are not unaffected by the transformation of self-grasping (ātmagraha), because they have originally cut off the latent tendencies of self. This is giving an example. Although they understand that names are provisionally established, they are bound by names in appearances, also because they have not cut off the latent tendencies of names.

Yogācārabhūmi-śāstra-bhāṣya, Scroll 19 (End of Lower Section) Taishō Tripiṭaka, Volume 42, No. 1828, Yogācārabhūmi-śāstra-bhāṣya

Yogācārabhūmi-śāstra-bhāṣya, Scroll 20 (Upper Section) (Treatise Text 74 to 75)

Compiled by Shi Dunlun

Treatise Text 74

Explaining the three verses in the three natures. The previous scroll has already finished explaining the seven aspects of the first verse. Now, this scroll begins to explain the second verse, which has nine aspects. Comprehension is the first, No-nature is the second, Knowing etc. is the third, Hidden meaning etc. is the fourth, The object of practice is the fifth, Thorough understanding is the sixth.

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隨入第七。差別第八。依止第九義。次第釋解。初門中初正辨攝。二問答辨正智是依他所以。景雲。今此論云。初自性五法不攝。第二自性攝於四法。第三自性唯攝真如。舊行佛性論第二亦云。第一性五法並不攝。以無體故。第二性攝四法。第三性唯攝如如。又三無性論第一卷亦云。第一性無有體相。非五藏所攝。若法是有不出五藏。問若爾何故楞伽云。相名是第一性。分別是第二性。正智如如是第三性。又中邊論第一性攝名。第二性攝相及分別。第三性攝真如及正智。如此等文云何會釋。解云。文雖有異義。不相違。所以者何。楞伽經說第一性攝名相者。據執定性名相畢竟無體。與第一性無體義同。故得相攝。因緣名相從心而生。不離心故。總名分別。故云分別攝依他性。中邊論中相及分別據因緣法攝依他性。名據橫計無體義同。攝第一性。正智一種依此論及佛性論等。即依他。以是有為依因緣故。以體變異非圓成實。楞伽及中邊論如如正智俱攝第三性者。同據不顛倒義。屬圓成實。又依下攝擇分。正智亦屬圓成實性。若解向來所辨通塞。世人不應輒起難詞。云瑜伽論正智一種唯屬依他。遍計所執無體為過。又復新譯無性世親所解攝論皆言。如如正智屬圓成實。彼邪見者破云。新譯經論說彼正智一向屬依他者。即有

【現代漢語翻譯】 現代漢語譯本 隨入第七，差別第八，依止第九義，次第解釋。 初門中首先辨別『攝』的含義。其次，通過問答來辨明正智是依他起性的原因。 景雲問道：『現在這部論典說，第一自性五法不攝；第二自性攝於四法；第三自性唯攝真如。』舊譯《佛性論》第二卷也說：『第一性五法並不攝，因為它沒有實體。第二性攝四法。第三性唯攝如如（Tathata，真如）。』另外，《三無性論》第一卷也說：『第一性沒有體相，不被五藏所攝。如果法是有，就不會超出五藏。』 問：『如果這樣，為什麼《楞伽經》（Laṅkāvatāra Sūtra）說：相（Lakshana，相）和名（Nāma，名）是第一性；分別是第二性；正智（Pratisaṃvidā，正智）和如如是第三性？』又《中邊分別論》（Madhyāntavibhāga）說：第一性攝名；第二性攝相和分別；第三性攝真如和正智。這些經文應該如何解釋？』 答：『經文雖然說法不同，但意義並不矛盾。為什麼呢？《楞伽經》說第一性攝名相，是根據執著于固定不變的自性，認為名相畢竟沒有實體，這與第一性無體的意義相同，所以可以相攝。因緣名相從心而生，不離心故，總稱為分別，所以說分別攝依他性（Paratantra-svabhāva，依他起性）。《中邊分別論》中，相和分別根據因緣法攝依他性，名根據橫計無體的意義相同，攝第一性。正智，根據這部論以及《佛性論》等，屬於依他起性，因為它是有為法，依賴因緣而生。因為體性會變異，所以不是圓成實性（Pariniṣpanna-svabhāva，圓成實性）。《楞伽經》和《中邊分別論》中，如如和正智都攝於第三性，是根據它們不顛倒的意義，屬於圓成實性。另外，根據下文對擇滅的攝取，正智也屬於圓成實性。如果理解了以上所辨析的通達與阻塞，世人就不應該輕易提出疑問，說《瑜伽師地論》（Yogācārabhūmi-śāstra）中正智一種唯屬依他起性，而遍計所執性（Parikalpita-svabhāva，遍計所執性）無體是錯誤的。』 『而且，新譯的無性（Asvabhāva，無自性）和世親（Vasubandhu，世親）所解釋的《攝大乘論》（Mahāyānasaṃgraha）都說，如如和正智屬於圓成實性。那些邪見者反駁說，新譯的經論說正智一向屬於依他起性，這就有了……』

【English Translation】 English version Seventh, following entry. Eighth, difference. Ninth, the meaning of reliance. Explanations in order. In the initial section, first, correctly identify 'inclusion'. Second, use questions and answers to clarify why correct wisdom (Pratisaṃvidā) is dependent on other (Paratantra-svabhāva). Jingyun asks: 'Now this treatise says, the first nature does not include the five dharmas; the second nature includes four dharmas; the third nature only includes Suchness (Tathata). The second volume of the old translation of the Treatise on Buddha-nature also says: 'The first nature does not include the five dharmas because it has no substance. The second nature includes four dharmas. The third nature only includes Suchness.' Furthermore, the first volume of the Three Natures Treatise also says: 'The first nature has no substance or characteristics and is not included in the five aggregates. If a dharma exists, it does not go beyond the five aggregates.' Question: 'If so, why does the Laṅkāvatāra Sūtra say: characteristics (Lakshana) and names (Nāma) are the first nature; discrimination is the second nature; correct wisdom (Pratisaṃvidā) and Suchness are the third nature?' Also, the Madhyāntavibhāga says: the first nature includes names; the second nature includes characteristics and discrimination; the third nature includes Suchness and correct wisdom. How should these texts be reconciled?' Answer: 'Although the texts have different expressions, their meanings are not contradictory. Why? The Laṅkāvatāra Sūtra says that the first nature includes names and characteristics based on the adherence to a fixed nature, considering that names and characteristics ultimately have no substance, which is the same as the meaning of the first nature being without substance, so they can be included. Names and characteristics arising from conditions originate from the mind and do not depart from the mind, so they are collectively called discrimination, hence it is said that discrimination includes the dependent nature (Paratantra-svabhāva). In the Madhyāntavibhāga, characteristics and discrimination include the dependent nature based on conditioned dharmas, and names include the first nature based on the meaning of being without substance due to false imputation. Correct wisdom, according to this treatise and the Treatise on Buddha-nature, belongs to the dependent nature because it is a conditioned dharma, arising from conditions. Because its nature changes, it is not the perfectly accomplished nature (Pariniṣpanna-svabhāva). In the Laṅkāvatāra Sūtra and the Madhyāntavibhāga, both Suchness and correct wisdom are included in the third nature based on their meaning of being non-inverted, belonging to the perfectly accomplished nature. Furthermore, according to the following inclusion of cessation by discrimination, correct wisdom also belongs to the perfectly accomplished nature. If one understands the above-analyzed thoroughness and obstruction, people should not easily raise questions, saying that in the Yogācārabhūmi-śāstra, correct wisdom belongs only to the dependent nature, and that the imputed nature (Parikalpita-svabhāva) being without substance is a mistake.' 'Moreover, the newly translated Non-nature (Asvabhāva) and Vasubandhu's explanation of the Mahāyānasaṃgraha both say that Suchness and correct wisdom belong to the perfectly accomplished nature. Those with wrong views refute, saying that the newly translated scriptures and treatises say that correct wisdom always belongs to the dependent nature, which has...'

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可壞虛妄過者。豈猛浪疏失者哉。又云。依五法不攝第一性者。即五法攝法不盡。此義不然。遍計所執但是倒情構畫畢竟無法。為此說五法不攝。云何得言如此五法攝法不盡過耶。是故說云。如世美果多繩附。智深妙義多招誹謗。泰云。此中問答辨正智是依他所以中。西方二師別解。第一師云。此文唯所執性所顯相分境依他性。緣遍計所執自性。第二師云。不盡理說。其有漏善心非是遍計所執故也。第二解無性門中約彼三性辨三無性。一由相無性故遍計所執說無自性。二由生無性及勝義無性故依他性說無自性。下釋所以。言非自然有故者。辨無生意。依他從因緣生即名有生。無自然生故名無生。言非清凈所顯性故者。釋無勝義性意。外道執人天等身為勝義涅槃是常樂法。今明依他苦集染法無勝義性。以非證智清凈所緣故。說依他名勝義無性。三唯由勝義無性性故圓成實性說無自性。此有二義一彼圓成離言說相。非是情取定性之法。而初學者依教封執有是勝義圓成實性。今明圓成無。彼所取執勝義之性名勝義無性。問下有文。二者。圓成體是勝義。由無相等無性所顯名勝義無性。何以故下正釋此義門。前卷何故即言圓成非三無性耶。解云。據後門。體是勝義。而非無性。為無相等。無性所顯名為無性。論體實非是三無性

【現代漢語翻譯】 現代漢語譯本： 問：難道是那些因猛浪般的疏忽而犯下虛妄過失的人嗎？ 答：又有人說，如果依據五法（名、相、分別、正智、如如）不能完全涵蓋第一性（遍計所執性），那就意味著五法不能完全涵蓋一切法。這種說法是不對的。遍計所執性僅僅是顛倒的情感構畫，畢竟是虛無的。因此才說五法不能涵蓋它。怎麼能說因為這個原因，五法就不能完全涵蓋一切法呢？ 所以說，就像世間美好的果實常常被繩索纏繞一樣，深刻微妙的義理常常招致誹謗。 泰法師說，這段問答辨明了正智是依他起性的原因。西方的兩位法師有不同的解釋。第一位法師說，這段文字僅僅是所執性所顯現的相分境，依賴於遍計所執自性。第二位法師說，這是不盡理的說法，因為有漏的善心並非是遍計所執性。 第二，在無自性門中，根據三種自性（遍計所執性、依他起性、圓成實性）來辨別三種無自性（相無自性、生無自性、勝義無自性）。第一，因為相無自性，所以說遍計所執性沒有自性。第二，因為生無自性和勝義無自性，所以說依他起性沒有自性。下面解釋原因。說『不是自然而有』，是爲了辨明沒有生。依他起性從因緣而生，就叫做有生。沒有自然而生，所以叫做無生。說『不是清凈所顯現的自性』，是爲了解釋沒有勝義自性的含義。外道執著人天等的身為勝義涅槃，是常樂之法。現在說明依他起性的苦集染法沒有勝義自性，因為它不是證智清凈所緣的境界。所以說依他起性名為勝義無自性。 第三，僅僅因為勝義無自性，所以說圓成實性沒有自性。這有兩種含義：第一，圓成實性遠離言說之相，不是情感所能把握的定性之法。而初學者依據教義，執著地認為存在勝義的圓成實性。現在說明圓成實性沒有他們所執著的勝義之性，這叫做勝義無自性。問：下面有文。第二，圓成實體的體性是勝義，因為沒有相等無自性所顯現，所以叫做勝義無自性。為什麼呢？下面正式解釋這個義門。前一卷為什麼說圓成實性不是三種無自性呢？解釋說：根據後面的含義，圓成實體的體性是勝義，而不是無自性。因為沒有相等，無自性所顯現，所以叫做無自性。論體的實質並非是三種無自性。

【English Translation】 English version: Question: Are they those who commit false errors due to the negligence of fierce waves? Answer: Furthermore, it is said that if relying on the Five Dharmas (name, form, discrimination, right knowledge, suchness) does not fully encompass the First Nature (Parikalpita-svabhava, the completely conceptualized nature), then it means that the Five Dharmas do not fully encompass all dharmas. This view is incorrect. The Parikalpita-svabhava is merely a distorted emotional construct, ultimately devoid of reality. Therefore, it is said that the Five Dharmas do not encompass it. How can it be said that because of this reason, the Five Dharmas do not fully encompass all dharmas? Therefore, it is said that just as beautiful fruits in the world are often entangled with ropes, profound and subtle meanings often invite slander. Master Tai said that this question and answer clarifies that Right Knowledge is the reason for the Paratantra-svabhava (the other-dependent nature). Two Western masters have different interpretations. The first master said that this text only refers to the aspect-division realm manifested by the conceptualized nature, which depends on the Parikalpita-svabhava. The second master said that this is an incomplete explanation, because the defiled good mind is not the Parikalpita-svabhava. Secondly, in the No-Self-Nature Gate, the Three No-Self-Natures (lack of characteristic self-nature, lack of origination self-nature, and lack of ultimate self-nature) are distinguished based on the Three Natures (Parikalpita-svabhava, Paratantra-svabhava, and Parinispanna-svabhava, the completely accomplished nature). First, because of the lack of characteristic self-nature, it is said that the Parikalpita-svabhava has no self-nature. Second, because of the lack of origination self-nature and the lack of ultimate self-nature, it is said that the Paratantra-svabhava has no self-nature. The reason is explained below. Saying 'it is not naturally existent' is to clarify that there is no origination. The Paratantra-svabhava arises from causes and conditions, which is called origination. There is no natural origination, so it is called no origination. Saying 'it is not the nature manifested by purity' is to explain the meaning of lacking ultimate self-nature. Externalists cling to the bodies of humans and gods as ultimate Nirvana, which is a state of permanence and bliss. Now it is explained that the suffering, accumulation, and defiled dharmas of the Paratantra-svabhava have no ultimate self-nature, because it is not the realm cognized by the pure wisdom of realization. Therefore, it is said that the Paratantra-svabhava is called the lack of ultimate self-nature. Third, solely because of the lack of ultimate self-nature, it is said that the Parinispanna-svabhava has no self-nature. This has two meanings: First, the Parinispanna-svabhava is far from the characteristics of language and is not a fixed dharma that can be grasped by emotions. However, beginners rely on teachings and stubbornly believe that there is an ultimate Parinispanna-svabhava. Now it is explained that the Parinispanna-svabhava does not have the ultimate nature that they cling to, which is called the lack of ultimate self-nature. Question: There is text below. Second, the essence of the Parinispanna-svabhava is ultimate, and because it is manifested by the lack of characteristics and no self-nature, it is called the lack of ultimate self-nature. Why? The meaning of this gate is formally explained below. Why did the previous volume say that the Parinispanna-svabhava is not the Three No-Self-Natures? The explanation is: According to the later meaning, the essence of the Parinispanna-svabhava is ultimate, but it is not no self-nature. Because it is manifested by the lack of characteristics and no self-nature, it is called no self-nature. The substance of the treatise is not actually the Three No-Self-Natures.

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。以無分別智證圓成時離有無故。前據此門故云圓成。非三無性。第三解知等門。如攝論云。應知者三性也。三種自性有無之理一切學者皆應遍知。若爾何故下問遍計所執何智所行為凡智耶。為聖智耶。答非智所行。以無相故。解云。彼據遍計所執無有體相不成緣緣故。言所執都非凡聖智之所行。體性離無。故是學者所推求處。是故前說是所遍知。依他是染。有不實體。故應永斷。圓成應證。第四解密意門有二。初總標舉不了義經。皆由三性應隨決了之相。二略解二門。初舉經說三種無生忍。不了義經約三自而隨決了。次舉三解脫不了義經。以三自性應隨決了。備云。三忍在初地已上。故言無退轉。第五解所行門。泰述戒賢言。此中意辨。有法是緣。緣體效能生故。名智所行。遍計執性既是無法。四緣不攝故。非智所行。以無相故。前約智體是無法故。云一切應知。備師等云。如攝論說。分別性凡夫境界。真實性聖人境界。依他起性凡聖境界者。約遍計情故說所行。論及攝論又說三性皆名應知者。智遍計無故名為知。依他起性凡聖二智所行但非正智境。圓成實唯正智所緣非后智境。如論真如相分是依他性故。準此文。賴耶所緣諸識非緣緣。第六解通達門。世智思惟所執空時。即有空相當心而起。不能親證真如。名行有

相。出世間智通達所執真如。名行無相。達餘二性當知亦爾。第七解悟入門。悟入所執本來無有。即悟入圓成。隨入圓成除遣依他者。證斷染故。第八解差別門有三問答。初中景雲。依他性是因緣生法。通情非情。遍滿十方過於數量。依彼依他執有人法二異。數量同彼依他。問亦于圓成起于所執。執有圓成實所執亦爾。解云。圓成離彼執著不當執圓成實時即有相不似圓成實。依他相起于上所執。為此論家明所執數量。但如依他不言如圓成實也。又于依他有二遍計。隨彼覺心現執情有。一者隨覺二者串習習氣隨眠者。遍計所執故熏成種子。泰云。如有人等隨言說覺知計有諸法名隨覺。遍計所執自性執。如牛羊等。過去無始來曾為人等。串習名言。隨覺分別熏習種子。名串習習氣。隨眠力故。牛羊等雖不覺知名言。然與覺知名言者執諸法不異。備云。此辨由有二種執故有所執遍計性。西方一解。以所執自性為遍計性。若能緣心一向依他。是故此文中重舉能計依他顯所執性。此中地前解名言有情所執。故云隨覺。不能語言眾生所執起雖無現行緣名言心。而由隨眠解青等法。故名串習氣。次辨依他差別中景雲。如相品類差別者。如五法中相品類差別是依他起也。復有二種等者。一者由八分別執者熏習而生三事。是染依他。二者

【現代漢語翻譯】 現代漢語譯本 相（Lakshana，指事物的表相）。以出世間的智慧通達所執著的真如（Tathata，事物的真實如是之性），這稱為『行無相』。應當知道，通達其餘兩種自性（指依他起性和圓成實性）也是如此。 第七，關於解悟入門。領悟到所執著的遍計所執性（Parikalpita，虛妄分別的自性）本來就是沒有的，就領悟進入了圓成實性（Parinishpanna，圓滿成就的自性）。隨著進入圓成實性，去除依他起性（Paratantra，依他而起的自性），這是因為證得了斷除染污的緣故。 第八，關於理解差別之門，有三個問答。首先，景雲問道：『依他起性是因緣生法，遍及有情和非情，遍滿十方，數量極多。依彼依他起性，執著有人法二種差異，其數量與依他起性相同。那麼，對於圓成實性是否也產生所執著？執著有圓成實性，那麼所執著的數量也和依他起性一樣多嗎？』 解答說：『圓成實性遠離了那些執著，不應當執著圓成實性是實有的，如果執著圓成實性是實有的，那就有了相，這不像圓成實性是真實的。依他起性的相是產生於上面所說的所執著。因此，本論的作者闡明所執著的數量，只是像依他起性那樣，而不說像圓成實性那樣。』 此外，對於依他起性有兩種遍計所執。隨著覺知的心，顯現執著的情有。一是隨覺，二是串習習氣隨眠。遍計所執因此熏成種子。泰法師說：『例如有人等，隨著言說覺知，計度有諸法，這稱為隨覺遍計所執自性執。』又如牛羊等，過去無始以來曾經為人等，串習名言，隨著覺知分別熏習種子，這稱為串習習氣隨眠力。因此，牛羊等雖然不覺知名言，然而與覺知名言者執著諸法沒有不同。 備法師說：『這是辨別由於有兩種執著，所以有所執著的遍計所執性。』西方的一種解釋認為，以所執著的自性作為遍計所執性。如果能緣的心一向依他起性，因此本文中重複舉出能計的依他起性，來顯示所執著的自性。這裡面，地前菩薩理解名言有情所執著的，所以說是隨覺。不能語言的眾生所執著的生起，雖然沒有現行緣名言的心，但是由於隨眠而理解青色等法，所以稱為串習氣。 其次，在辨別依他起性的差別中，景雲問道：『如相品類的差別，如五法（指名、相、分別、正智、如如）中相品類的差別，是依他起性。』又有兩種等，一是由於八種分別執著（指眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）熏習而生起三事，這是染污的依他起性。二是...

【English Translation】 English version Lakshana (相, appearance): To understand the true suchness (Tathata, 真如) grasped by worldly wisdom is called 'acting without appearance'. It should be known that understanding the other two natures (Paratantra and Parinishpanna) is also the same. Seventh, regarding the entrance to understanding. Realizing that the grasped Parikalpita (遍計所執性, the nature of false discrimination) is originally non-existent is to realize and enter the Parinishpanna (圓成實性, the nature of perfect accomplishment). Following the entry into Parinishpanna and removing the Paratantra (依他起性, the nature of dependent origination) is because one has attained the severance of defilements. Eighth, regarding the door of understanding differences, there are three questions and answers. First, Jingyun asks: 'The Paratantra is a dharma (法, teaching) arising from causes and conditions, pervading sentient and non-sentient beings, filling the ten directions, and is extremely numerous. Based on this Paratantra, there are attachments to the two differences of beings and dharmas, and their number is the same as the Paratantra. Then, does attachment also arise towards the Parinishpanna? If there is attachment to the Parinishpanna, is the number of attachments also as numerous as the Paratantra?' The answer is: 'The Parinishpanna is free from those attachments. One should not be attached to the Parinishpanna as being real. If one is attached to the Parinishpanna as being real, then there is appearance, which is not like the Parinishpanna being real. The appearance of the Paratantra arises from the aforementioned attachments. Therefore, the author of this treatise clarifies the number of attachments, only like the Paratantra, and does not speak of it like the Parinishpanna.' In addition, there are two kinds of Parikalpita towards the Paratantra. Following the mind of awareness, the emotional existence of attachment appears. One is following awareness, and the other is the habitual latent energy of practice. The Parikalpita thus cultivates seeds. Master Tai said: 'For example, people, etc., following speech and awareness, calculate that there are dharmas, which is called following awareness and attachment to the nature of Parikalpita.' Also, like cows and sheep, etc., who in the past, from beginningless time, were once people, etc., habitually using names and following awareness to cultivate seeds, this is called the habitual latent energy of practice. Therefore, although cows and sheep, etc., do not consciously know names, they are no different from those who consciously know names in their attachment to dharmas. Master Bei said: 'This distinguishes that because there are two kinds of attachments, there is the Parikalpita of what is attached to.' One Western interpretation believes that the nature of what is attached to is the Parikalpita. If the mind that can perceive always relies on the Paratantra, then this text repeatedly mentions the Paratantra that can calculate to show the nature of what is attached to. Here, Bodhisattvas before the Bhumi (地, stages of enlightenment) understand what is attached to by sentient beings who understand language, so it is said to be following awareness. The arising of what is attached to by beings who cannot speak, although there is no currently acting mind that relies on language, they understand blue and other dharmas due to latent energy, so it is called habitual energy. Next, in distinguishing the differences of the Paratantra, Jingyun asks: 'The differences in the categories of appearances, such as the differences in the categories of appearances in the five dharmas (name, appearance, discrimination, right knowledge, suchness), are the Paratantra.' There are also two kinds, etc. One is that due to the cultivation of the eight kinds of discriminating attachments (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, Manas consciousness, Alaya consciousness), three things arise, which is the defiled Paratantra. The second is...

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從聞熏習起。泰云。一雜染依他隨遍計執起。此有二義。一執心相分從執見分起。若非相分者。如無明生三性行。二凈分依他從無執所起。亦有二義。類前可解。下辨圓成一味無多品數。第九解依止門。遍計所執依三法。執有人法定性。二真分別是能執。相名是所執。由依能執所執虛妄構畫所執性成。攝論依此處意取明。彼用何者能遍計何者所遍計遍計所執性成。答意識是能遍計。依他相名是所遍計。由此能所遍計所執性成。問此依止中即言依止三法。何故前說緣門遍計所執緣何應知。答中即言緣彼相名相屬除分別耶。解云。前說緣門。但取所緣。緣彼相名定相屬著。故成所執。不取能執。故除分別。今依止門通取心境依能執分別之心。及取所執相名二法。方成所執。故依止門通依三法。依他當言即依遍計所執及自等流。前緣門中即言依他緣遍計所執自性者。依止門中要依執彼定性人法能執心故。此能執心復依自類名言種子。及彼現行后依前起。故言及自等流。前緣門中但言依他緣遍計所執自性者。直據緣彼定性二塵熏成種子依他及生現起依他。是故但言緣遍計所執自性。應知圓成實性無為常住無所依詑。故無依止。即是經說無住。即無義。前說緣門即言緣遍計所執于依他中畢竟不實者。據加行智緣彼遍計所執都無自

【現代漢語翻譯】 現代漢語譯本 從聞熏習開始。泰本中說：『一雜染依他隨遍計執起。』這裡有兩種含義：一是執著心識的相分，從執著見分產生。如果不是相分，就像無明產生三性行一樣。二是清凈分依他，從沒有執著的地方產生。也有兩種含義，類似於前面的解釋。下面辨析圓成實性，它是一味，沒有多種品類。第九是解依止門。遍計所執依止三種法：執著人法有其固定的自性。二是真分別是能執，相和名是所執。由於依止能執和所執，虛妄地構畫，遍計所執性才得以成立。《攝論》依據這裡的意義來闡明。用什麼來能遍計，什麼來所遍計，遍計所執性才能成立？回答是：意識是能遍計，依他的相和名是所遍計。由此，能遍計和所遍計，遍計所執性才能成立。問：這裡依止中說依止三種法，為什麼前面說緣門時，遍計所執緣于什麼？應該知道。答：前面說的是緣彼相名相屬，排除了分別。解釋說：前面說緣門，只取所緣，緣于彼相名，固定地相互關聯執著，所以成就了所執。不取能執，所以排除了分別。現在依止門，既包括了心和境，依止能執分別之心，又包括了所執的相和名兩種法，才能成就所執。所以依止門通依三種法。依他應該說就是依止遍計所執以及自等流。前面緣門中說依他緣遍計所執自性，依止門中要依止執著彼定性的人法能執之心，這個能執之心又依止自類的名言種子，以及彼現行后依前起，所以說及自等流。前面緣門中只說依他緣遍計所執自性，直接根據緣彼定性的二塵熏成的種子，依他以及生現起依他。因此只說緣遍計所執自性。應該知道圓成實性是無為常住，沒有所依，所以沒有依止，就是經中所說的無住，就是沒有的意思。前面說緣門時說緣遍計所執于依他中畢竟不實，是根據加行智緣彼遍計所執都沒有自性。

【English Translation】 English version It starts from the perfuming of hearing. The Thai version says: 'One impure dependent origination arises along with pervasive conceptual imputation.' This has two meanings: First, the appearance aspect of the mind that clings arises from the clinging to the seeing aspect. If it is not an appearance aspect, it is like ignorance giving rise to the three natures of action. Second, the pure aspect of dependent origination arises from the absence of clinging. This also has two meanings, similar to the previous explanation. The following distinguishes the perfected nature, which is of one flavor and not of many categories. The ninth is the explanation of the dependent origination gate. The pervasively imputed nature depends on three dharmas: clinging to the notion that persons and dharmas have fixed characteristics. Second, true discrimination is the clinging subject, while appearances and names are the clung-to object. Because of relying on the clinging subject and the clung-to object, falsely constructing, the pervasively imputed nature is established. The Compendium of Abhidharma relies on this meaning to clarify. What is used to pervasively impute, what is pervasively imputed, and how is the pervasively imputed nature established? The answer is: consciousness is the pervasively imputing subject, while the appearances and names of dependent origination are the pervasively imputed object. Thus, the pervasively imputing subject and the pervasively imputed object establish the pervasively imputed nature. Question: Here, in dependent origination, it is said to depend on three dharmas. Why did the previous discussion of the gate of conditions ask what the pervasively imputed nature depends on? It should be known. Answer: The previous discussion referred to the condition of those appearances and names being related, excluding discrimination. The explanation is: the previous discussion of the gate of conditions only took the conditioned object, relying on those appearances and names, fixedly related and clinging, thus accomplishing the clung-to object. It did not take the clinging subject, thus excluding discrimination. Now, the gate of dependent origination includes both mind and object, relying on the mind that clings and discriminates, and also includes the two dharmas of appearances and names that are clung to, in order to accomplish the clung-to object. Therefore, the gate of dependent origination generally relies on three dharmas. Dependent origination should be said to rely on the pervasively imputed nature and its own outflow. In the previous gate of conditions, it was said that dependent origination conditions the self-nature of the pervasively imputed nature. In the gate of dependent origination, it is necessary to rely on the mind that clings to the fixed characteristics of persons and dharmas. This clinging mind in turn relies on the seeds of its own category of names and words, as well as its present activity arising after the previous, therefore it is said 'and its own outflow'. In the previous gate of conditions, it was only said that dependent origination conditions the self-nature of the pervasively imputed nature, directly based on the seeds perfumed by the two dusts of clinging to those fixed characteristics, dependent origination, and the arising of present dependent origination. Therefore, it was only said to condition the self-nature of the pervasively imputed nature. It should be known that the perfected nature is unconditioned, permanent, and has no reliance, therefore it has no dependent origination, which is what the sutra says is 'no abiding', which means 'nothing'. The previous discussion of the gate of conditions said that the pervasively imputed nature is ultimately unreal in dependent origination, based on the practice of the wisdom of addition, conditioning that the pervasively imputed nature has no self-nature at all.

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性。但于依他因緣法中虛妄構畫。由加行推求審察了知所執二塵。非因此悟入圓成性。故言圓成緣彼遍計所執。不實應知。下解第三頌有十一門。若無有第一。作業第二。微細等第三。無體第四。生是第五。執等第六。了知第七。染八。苦九。喻十。分別十一。長行解釋有其十故。染苦二門一處釋故。解初門中。若無遍計所執當有何過。答于依他起性中應無名言執等者。從昔已來皆于依他名言起執。由執構畫。起彼依他生死染法。斷染得凈。若無此性無名言執。此若無者。應不可知雜染清凈。無後二性過可知。第二解作業門。景雲。初性有五業。一能生依他由執二塵相見二分依他得起。此業是總后四別明。總望生彼依他以明五業。二起言說。三生人執。四生法執。五能攝受彼二種執習氣粗重者。由執二塵熏成二執習氣粗重。餘二性各有五業。如文可知。泰云。初性五業。一遍計執性雖非所緣緣生。能執心而內妄謂有所執相有能執心故說能生。依性實非四緣生。二由人法二我相能生二我言說。由二我言說故復緣二我起。第三第四隨覺分別執。串習第三第四隨覺執。熏成習氣。隨眠粗重便起隨眠二執。此隨眠二執亦因遍計所執生故。遍計所執能攝受彼二種習氣粗重執。依他五者。第一略明依他能生雜染有二種生。類前可解

【現代漢語翻譯】 現代漢語譯本 性（svabhāva）。但于依他因緣法（paratantra）中虛妄構畫。由加行推求審察了知所執二塵，非因此悟入圓成性（pariniṣpanna）。故言圓成緣彼遍計所執（parikalpita），不實應知。下解第三頌有十一門：若無有第一，作業第二，微細等第三，無體第四，生是第五，執等第六，了知第七，染八，苦九，喻十，分別十一。長行解釋有其十故，染苦二門一處釋故。解初門中：若無遍計所執當有何過？答：于依他起性中應無名言執等者。從昔已來皆于依他名言起執，由執構畫，起彼依他生死染法，斷染得凈。若無此性無名言執，此若無者，應不可知雜染清凈，無後二性過可知。第二解作業門。景雲：初性有五業：一能生依他，由執二塵相見二分依他得起。此業是總后四別明。總望生彼依他以明五業。二起言說。三生人執。四生法執。五能攝受彼二種執習氣粗重者。由執二塵熏成二執習氣粗重。餘二性各有五業，如文可知。泰云：初性五業。一遍計執性雖非所緣緣生，能執心而內妄謂有所執相有能執心故說能生。依性實非四緣生。二由人法二我相能生二我言說。由二我言說故復緣二我起。第三第四隨覺分別執。串習第三第四隨覺執。熏成習氣。隨眠粗重便起隨眠二執。此隨眠二執亦因遍計所執生故。遍計所執能攝受彼二種習氣粗重執。依他五者。第一略明依他能生雜染有二種生。類前可解。

【English Translation】 English version Nature (svabhāva). However, it is falsely constructed within the dependent origination (paratantra). Through effort, investigation, and examination, one comes to know that the two perceived objects are not the means to realize the perfected nature (pariniṣpanna). Therefore, it is said that the perfected nature is related to the completely imagined nature (parikalpita), which should be understood as unreal. The following explanation of the third verse has eleven aspects: first, if there is nothing; second, action; third, subtle, etc.; fourth, without substance; fifth, arising; sixth, attachment, etc.; seventh, understanding; eighth, defilement; ninth, suffering; tenth, metaphor; eleventh, differentiation. The extended explanation has ten because the aspects of defilement and suffering are explained together. In the explanation of the first aspect: if there were no completely imagined nature, what fault would there be? The answer is: in the dependent nature, there would be no attachment to names and words, etc. From the past, attachments have arisen to dependent names and words. Through attachment and construction, dependent defiled dharmas of birth and death arise. Cutting off defilement leads to purity. If this nature did not exist, there would be no attachment to names and words. If this were the case, it would be impossible to know defilement and purity. The faults of the latter two natures can be known. The second explanation concerns the aspect of action. Jingyun says: the first nature has five actions: first, it can give rise to the dependent nature, because the two divisions of object and perception arise dependently through attachment to the two objects. This action is general, and the latter four explain it specifically. The five actions are explained in general terms of giving rise to the dependent nature. Second, it gives rise to speech. Third, it gives rise to the attachment to self. Fourth, it gives rise to the attachment to dharma. Fifth, it can gather and hold the coarse habits of these two attachments. Because of attachment to the two objects, the coarse habits of the two attachments are accumulated. The other two natures each have five actions, as can be understood from the text. Taiyun says: the first nature has five actions. First, although the completely imagined nature does not arise from the conditions of what is perceived, it can grasp the mind, and inwardly falsely believe that there is a perceived object and a perceiving mind, hence it is said to be able to give rise. The dependent nature does not actually arise from the four conditions. Second, the appearance of the two selves, person and dharma, can give rise to the speech of the two selves. Because of the speech of the two selves, it again gives rise to the two selves. Third and fourth, subsequent awareness and discriminating attachment. Habituation to the third and fourth subsequent awareness and attachment accumulates habits. Latent coarse afflictions then give rise to the two latent attachments. These two latent attachments also arise because of the completely imagined nature. Therefore, the completely imagined nature can gather and hold the coarse habits of these two attachments. As for the five of the dependent nature, first, it briefly explains that the dependent nature can give rise to defilement, and there are two kinds of arising. It can be understood similarly to the previous explanation.

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。略不辨能生清凈也。第二依依他計有遍計所執性故。能為遍計所執自性所依。又因俗入真故。及與圓成實自性作所依。約世俗與勝義諦作依處。故遍計所執性中不說也。第三第四人法二執以依他性為所緣緣故。與彼二執作所依處。第五賴耶識與彼二執種作所依。備云。初性五者。一由人法二塵故能生依他能分別心。二若論依他離言說性故不可說。而言說者由遍計故。三四如論。五由遍計故起人法執。由二執故攝彼二種。又解。由無種子故。于諸有漏皆有粗重性。依他五業中其第五者自有二門。若隨轉理門心王及五根等皆能持種。若論能與粗重依者。通明一切有漏諸法。若真實門但是賴耶能持種子。其圓成實即五種業是。二五對治所緣緣故。第三解微細等門。泰云。遍計所執難悟入。故微細依他八識所緣。依他境常現前。故名粗。圓成聖方見故云極微細。備云。色心等諸法有體。故言粗。遍計所執無體。故名細。第四解無體門。一無體能轉有體者。由執無體依他體起。問無體法不成緣緣。云何得言緣彼無體有體生耶。景師解云。此是總無體自屬所執。能轉有體。自是相分依他有法能作緣緣生於見分。如緣十八界。法執定有時。即有諸界相分。當見分心起為所緣緣。執彼相分定有義邊自無體自屬所執。能轉有體。即據相

{ "translations": [ "略而不辨別，也能產生清凈。第二，因為依他起性（Paratantra-svabhava，dependent nature）具有遍計所執性（Parikalpita-svabhava，imagined nature），所以能夠作為遍計所執自性的所依。又因為從世俗諦（Saṃvṛti-satya，conventional truth）進入真諦（Paramārtha-satya，ultimate truth），以及與圓成實自性（Pariniṣpanna-svabhava，perfected nature）作為所依。就世俗諦與勝義諦（Paramārtha-satya，ultimate truth）作為依處而言，所以在遍計所執性中不作說明。第三、第四，人法二執（belief in the reality of the self and phenomena）以依他起性作為所緣緣（alambana-pratyaya，object-condition），因此作為這二執的所依處。第五，阿賴耶識（Ālaya-vijñāna，storehouse consciousness）與這二執的種子（bīja，seed）作為所依。備云：初性五者，一，由於人法二塵（two kinds of dust of self and phenomena）的緣故，能夠產生依他起的能分別心。二，如果討論依他起性的離言說性，因為不可說，而能言說者是因為遍計所執的緣故。三、四如論中所說。五，由於遍計所執的緣故，生起人法二執，由於二執的緣故，攝取這二種。又解釋說，由於沒有種子的緣故，對於各種有漏法（sāsrava-dharma，defiled dharmas）都具有粗重性（sthūla，grossness）。依他起的五種業中，第五種業自有二門。如果隨順轉理門，心王（citta-rāja，mind king）及五根等都能持種。如果討論能夠給予粗重依者，通明一切有漏諸法。如果從真實門來說，只有阿賴耶識能夠持種子。圓成實性就是五種業。二五對治所緣緣的緣故。第三，解釋微細等門。泰云：遍計所執難以領悟進入，所以微細。依他起是八識（aṣṭa vijñāna，eight consciousnesses）的所緣。依他起境常常現前，所以名為粗。圓成實是聖者才能見到的，所以稱為極微細。備云：色心等諸法有體，所以說粗。遍計所執沒有體性，所以名為細。第四，解釋無體門。一，無體能夠轉化有體者，由於執著無體，依他起體才能生起。問：無體法不能成為緣緣，怎麼能說緣彼無體而有體生起呢？景師解釋說：這是總無體，自身屬於所執，能夠轉化有體。自身是相分（nimitta-bhāga，image-aspect），依他起有法能夠作為緣緣，生起見分（darśana-bhāga，seeing-aspect）。例如緣十八界（aṣṭādaśa dhātu，eighteen elements）。法執一定有時，即有諸界相分，當見分心生起時，作為所緣緣。執著彼相分一定有意義，自身無體，自身屬於所執，能夠轉化有體，即根據相分。" ], "english_translations": [ 'Slightly without distinguishing, it can also produce purity. Secondly, because the Paratantra-svabhava (dependent nature) has the Parikalpita-svabhava (imagined nature), it can serve as the basis for the imagined nature. Also, because one enters the ultimate truth (Paramārtha-satya) from the conventional truth (Saṃvṛti-satya), and because it serves as the basis for the Pariniṣpanna-svabhava (perfected nature). In terms of the conventional truth and the ultimate truth serving as the basis, it is not explained in the imagined nature. Thirdly and fourthly, the belief in the reality of the self and phenomena (belief in the reality of the self and phenomena) takes the dependent nature as the alambana-pratyaya (object-condition), thus serving as the basis for these two beliefs. Fifthly, the Ālaya-vijñāna (storehouse consciousness) and the seeds (bīja) of these two beliefs serve as the basis. It is said: The five aspects of the initial nature are: 1. Because of the two kinds of dust of self and phenomena, it can produce the dependent discriminating mind. 2. If discussing the inexpressible nature of the dependent nature, it is because it cannot be spoken of, and what can be spoken of is because of the imagined nature. 3 and 4 are as discussed in the treatise. 5. Because of the imagined nature, the belief in the reality of the self and phenomena arises, and because of the two beliefs, these two kinds are grasped. It is also explained that because there are no seeds, all defiled dharmas (sāsrava-dharma) have grossness (sthūla). Among the five kinds of karma of the dependent nature, the fifth kind of karma has two aspects. If following the principle of transformation, the mind king (citta-rāja) and the five roots can all hold seeds. If discussing what can give the basis of grossness, it generally illuminates all defiled dharmas. If speaking from the perspective of reality, only the Ālaya-vijñāna can hold seeds. The perfected nature is the five kinds of karma. The second five are due to the object-condition of the antidote. Thirdly, explain the subtle aspects. Taiyun: The imagined nature is difficult to understand and enter, so it is subtle. The dependent nature is the object of the eight consciousnesses (aṣṭa vijñāna). The realm of the dependent nature is always present, so it is called gross. The perfected nature can only be seen by sages, so it is called extremely subtle. Beiyun: Phenomena such as form and mind have substance, so they are called gross. The imagined nature has no substance, so it is called subtle. Fourthly, explain the aspect of no substance. 1. That which has no substance can transform that which has substance. Because of attachment to that which has no substance, the dependent nature can arise. Question: That which has no substance cannot become a condition, so how can it be said that that which has substance arises from that which has no substance? Master Jing explains: This is the total absence of substance, which belongs to what is grasped, and can transform that which has substance. Itself is the image-aspect (nimitta-bhāga), and the dependent existing dharma can serve as a condition for the arising of the seeing-aspect (darśana-bhāga). For example, the eighteen elements (aṣṭādaśa dhātu) are conditioned. When the belief in phenomena is certain, there are the image-aspects of the elements, and when the seeing-aspect mind arises, it serves as the object-condition. Attachment to the meaning of those image-aspects is certain, and itself has no substance, belonging to what is grasped, and can transform that which has substance, that is, according to the image-aspect.'" ] }

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分。文中總說。故言一性無體能轉有體。有釋。依他起法由妄情起。故說遍計執。能轉依他非親因緣及緣緣等。一是有體能起有無者。依他起效能生自類及起人法二塵也。一是有體而非能轉。即圓成實絕戲論故。第五解生不生門。遍計所執本來無生故言不生。而能生依他故云生生。依他起性是生法。能生依他及遍計所執也。問若言遍計本來不生者。何故言依他所生耶。解云。據無體義故名不生。隨計性故亦名為生。圓成實性以止息義故不論能生。問與前門何異而須重來。景師云。前據有體無體辨能相生。今據生不生法辨能相生。景師云。轉通生滅。迷時能生依他。若悟所執即滅依他故。今解。轉者轉變之義。生者生起之義也。第六解執無執門。先明遍計所執性執無執相。景雲。一覺悟有執無執。即小年已去解名言人起覺悟執。若名了知不起彼執。次解隨眠有執無執。即是嬰兒禽畜等雖不解名言。以隨眠力而有所執。若就大人拔隨眠者。當知無執。泰云。此中約我執辨遍計性。執與無執分別我見由外道等言教計有我。故名覺悟執。俱生我見不由言教。以習氣力任運起故名隨眠執。于中有二。若凡夫學人未拔彼俱生我執習氣種子。當知于彼有隨眠執。若羅漢等乃至未舍習氣粗重。雖斷染污俱生我執隨眠種子盡。然善無記種

子上有我執習氣粗重。由此習氣粗重力故。善無記心計有人我。皆名有執。唯佛一人拔除習氣故名無執。備云。於四種中。初二約分別起辨執不執。后二約俱生辨執不執。前中即地前有分別起執故名為有執。初地已上無分別我故名不執。后二中即從地前乃至十地已來有俱生二執故名有執。金剛已后永斷二執故名無執。大判如之。若隨分說。初地已上亦有無執。次明依他有執無執。景雲。此中亦二。初由遍計所執自性覺悟執等者。舉所執性辨能執依他。善了已下於人法塵不起倒執。第二若於相縛至第二執者。于諸境界有所得時名有相縛。次明無執。無執有二。初明證智。無相界已拔相縛名為無執。或於后時下明後得智。如有當知無執。泰云。此中約法我辨依他性上有執無執。此亦有二種。一若由隨名言覺悟分別執有遍計所執法我故。復由隨名言覺悟分別遍計彼所成法執自性。如小乘言教執法有性等。是名初執。但以文中舉人執覺悟遍計。類釋法執覺悟遍計。非正辨人執覺悟。前已說故。二若於相縛種子未拔者。由種子力故於諸相中有所得時。名第二隨眠。法執二種無執等尋文可解。備引三藏解。此亦四種。如遍計中解。有差別者。依他性法離言說作用故。無有執著依處故名為執。又此四中。初二約分別無辨執不執。后二

【現代漢語翻譯】 現代漢語譯本 弟子（子）的身上還有『我執』（認為有一個真實不變的「我」存在）的習氣，而且非常嚴重。由於這種習氣非常頑固，即使是善良和無記（非善非惡）的心念，也會執著於人我和事物的存在，這些都叫做『有執』。只有佛陀一人徹底拔除了這種習氣，所以被稱為『無執』。 備云（可能是註釋者或經文出處）：在四種情況中，前兩種是根據『分別起』（通過思考和判斷產生的）來辨別執著與否，后兩種是根據『俱生』（與生俱來的）來辨別執著與否。前兩種情況，也就是初地（菩薩修行的第一個階段）之前，因為有通過分別產生的執著，所以稱為『有執』。初地及以上的菩薩，因為沒有分別產生的我執，所以稱為『不執』。后兩種情況，也就是從初地之前乃至十地（菩薩修行的第十個階段）以來，都有俱生的我執和法執（對事物本質的錯誤認知），所以稱為『有執』。金剛喻定（一種堅固的禪定）之後，才能永遠斷除這兩種執著，所以稱為『無執』。大致的判斷是這樣的。如果更細緻地劃分，初地及以上的菩薩也有『無執』的狀態。 接下來闡明『依他起性』（事物相互依存的性質）上的有執和無執。景雲（可能是註釋者或經文出處）：這裡也有兩種情況。第一種，『由於對遍計所執自性（虛妄分別的性質）的覺悟而產生的執著』，這是通過所執著的性質來辨別能執著的依他起性。『善了』（徹底明白）之後，對於人、法、塵（外界事物）就不會產生顛倒的執著。 第二種，『如果被現象束縛，乃至產生第二種執著』，在面對各種境界時，如果心有所得，就叫做『有相縛』（被現象束縛）。 接下來闡明『無執』。無執有兩種。第一種，闡明證智（通過修行證得的智慧）。在無相界（超越現象的世界）已經拔除了現象的束縛，就叫做『無執』。或者，『在之後的時間』，闡明后得智（證悟之後獲得的智慧）。『如有當知無執』，應該像這樣理解無執。 泰云（可能是註釋者或經文出處）：這裡是根據法我和依他起性來辨別有執和無執。這也有兩種情況。第一種，『如果由於隨順名言（語言概念）的覺悟，分別執著于遍計所執的法我』，又『由於隨順名言的覺悟，分別執著于遍計所成的法，執著於它的自性』，就像小乘佛教的言教中執著於法的實有性等等，這叫做『初執』。但是，文中只是舉例說明了對人執的覺悟和遍計，以此類推解釋對法執的覺悟和遍計，並不是專門辨別人執的覺悟，因為前面已經說過了。 第二種，『如果現象的束縛的種子還沒有拔除』，由於種子的力量，在面對各種現象時，如果心有所得，就叫做『第二隨眠』（潛在的煩惱）。法執的兩種無執等等，可以按照經文的解釋來理解。備（可能是註釋者或經文出處）引用了三藏的解釋。這裡也有四種情況，就像在遍計所執性中的解釋一樣。有差別的是，依他起性的法離開了語言概念的作用，所以沒有執著的依據，因此被稱為執著。另外，這四種情況中，前兩種是根據分別無來辨別執著與否，后兩種...

【English Translation】 English version The disciple (Zi) still has heavy habitual tendencies of 'self-grasping' (the belief in a real and unchanging 'self'). Due to the strength of these habitual tendencies, even kind and neutral (neither good nor bad) thoughts cling to the existence of persons and things, all of which are called 'having attachment'. Only the Buddha alone has completely eradicated these habitual tendencies, so he is called 'without attachment'. Bei Yun (possibly a commentator or source of the scripture): Among the four situations, the first two are based on 'discriminatory arising' (arising through thought and judgment) to distinguish between attachment and non-attachment, and the latter two are based on 'co-emergent' (innate) to distinguish between attachment and non-attachment. The first two situations, that is, before the first Bhumi (the first stage of a Bodhisattva's practice), are called 'having attachment' because there is attachment arising through discrimination. Bodhisattvas of the first Bhumi and above are called 'not having attachment' because they do not have self-grasping arising through discrimination. The latter two situations, that is, from before the first Bhumi up to the tenth Bhumi (the tenth stage of a Bodhisattva's practice), all have co-emergent self-grasping and dharma-grasping (incorrect cognition of the essence of things), so they are called 'having attachment'. Only after Vajra-like Samadhi (a firm state of meditation) can these two attachments be permanently severed, so it is called 'without attachment'. This is the general judgment. If divided more finely, Bodhisattvas of the first Bhumi and above also have states of 'without attachment'. Next, the attachment and non-attachment on 'dependent origination' (the nature of things being interdependent) are explained. Jing Yun (possibly a commentator or source of the scripture): There are also two situations here. The first, 'due to the attachment arising from the realization of the nature of the imagined nature (the nature of false discrimination)', this distinguishes the dependent origination of the clinging by the nature of what is clung to. After 'thoroughly understanding' (completely understanding), one will not produce inverted attachments to persons, dharmas, and dust (external things). The second, 'if bound by phenomena, and even produces the second attachment', when facing various realms, if the mind has something to gain, it is called 'having phenomenal bondage' (being bound by phenomena). Next, 'non-attachment' is explained. There are two types of non-attachment. The first, explaining the wisdom of realization. Having removed the bondage of phenomena in the realm of no-form (the world beyond phenomena) is called 'non-attachment'. Or, 'at a later time', explaining the wisdom gained after realization. 'If there is, one should know non-attachment', one should understand non-attachment in this way. Tai Yun (possibly a commentator or source of the scripture): Here, attachment and non-attachment are distinguished based on self-grasping and dependent origination. There are also two situations. The first, 'if due to the realization of following names and concepts, one clings to the dharma-self of the imagined nature', and 'due to the realization of following names and concepts, one clings to the dharma that is accomplished by imagination, clinging to its own nature', just like in the teachings of Theravada Buddhism, clinging to the real existence of dharmas, etc., this is called 'initial attachment'. However, the text only exemplifies the realization and imagination of self-grasping, and by analogy explains the realization and imagination of dharma-grasping, it is not specifically distinguishing the realization of self-grasping, because it has already been said before. The second, 'if the seeds of the bondage of phenomena have not been removed', due to the power of the seeds, when facing various phenomena, if the mind has something to gain, it is called 'second dormancy' (latent afflictions). The two types of non-attachment of dharma-grasping, etc., can be understood according to the explanation of the scripture. Bei (possibly a commentator or source of the scripture) quoted the explanation of the Tripitaka. There are also four situations here, just like the explanation in the imagined nature. What is different is that the dharma of dependent origination is separated from the function of language and concepts, so there is no basis for attachment, therefore it is called attachment. In addition, among these four situations, the first two are based on distinguishing attachment and non-attachment from no discrimination, and the latter two...

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約相縛無辨執無執。三藏又云。依他二執即是遍計二執。更無別體。如五蘊上執有神我邊名人執。不了蘊義邊名法執。此中亦爾。橫計有分別性義邊名遍計執。不了依他性義邊名依他執我。下明圓成無執。此界非執安足處故。若於此界未得觸證中起得增上慢者。當知即是遍計所執構畫依他性而起。雖緣真如而起執著。還執心變。以如相分依他起執。第七解了知門有三問答。初明瞭知遍計所執有十一相。一唯有名執。二無相性。三無生滅。四無染凈。五本來涅槃。舊來大德解釋此言。舉能治顯所治分別性。今解不爾。即是畢竟無故。即是自性無。非遣故無等如前文說。本來寂靜等依相無生說也。六非三世。七非三界系不繫。八非縛解。九非三受。十唯是一味。十一如虛空。以虛空無體故舉為喻。前九列相。后二通相。次明瞭知依他名字所詮一切有為事攝。此即總標。下別釋之。初約法相有五十八。一六善巧。二業無事。三趣生事。四生類事。泰師云。通說諸法相生事名產生事。諸法流類名色類事。非根塵等色也。今解。此是父母產生種種色類事也。五二十八天。六入聖方便事。七見修道事。八二乘聖果事。九滅定事。十到彼岸事。景雲。無也。有釋。是六度也。十一三十七品事。十二靜慮事。十三四無量事。十四無色定

【現代漢語翻譯】 現代漢語譯本 約相縛無辨執無執（約定的表象束縛，無法分辨執著與非執著）。三藏（Tripitaka，佛教經典的總稱）又說，依他起性（paratantra-svabhava，緣起性）和遍計所執性（parikalpita-svabhava，虛妄分別性）這兩種執著，實際上就是遍計所執性的兩種表現，並沒有其他的本體。例如，在五蘊（skandha，構成個體的五種要素：色、受、想、行、識）上執著有神我（atman，靈魂、真我）是邊見，稱為人執；不瞭解五蘊的真實含義，稱為法執。這裡也是一樣，虛妄地認為有分別性的意義，稱為遍計所執；不瞭解依他起性的意義，稱為依他執我。下面說明圓成實性（parinispanna-svabhava，真實圓滿的自性）沒有執著，因為在這個境界中沒有執著安身之處。如果在這個境界中還沒有得到真實的體驗和證悟，就產生了增上慢（adhimana，未證言證的傲慢），那麼要知道這就是遍計所執所構畫的依他起性而產生的。即使是緣于真如（tathata，事物的真實如是的狀態）而產生的執著，仍然是執著於心識的變現，因為如相分（事物顯現的表象）是依他起性的執著。 第七解了知門有三個問答。首先說明了知遍計所執有十一種相狀：一、唯有名執（只有名稱的執著）；二、無相性（沒有真實的體相）；三、無生滅（沒有生起和滅亡）；四、無染凈（沒有染污和清凈）；五、本來涅槃（本性就是涅槃，寂滅）；舊時的大德解釋這句話，是用能對治的法來顯示所要對治的分別性。現在的解釋不是這樣，而是說遍計所執畢竟是空無所有的，是自性空，不是通過破除才空無的，等等，就像前面所說的那樣。本來寂靜等等，是依據相無生（現象的無生）來說的。六、非三世（不屬於過去、現在、未來）；七、非三界系不繫（不被欲界、色界、無色界所束縛，也不超脫三界）；八、非縛解（沒有束縛和解脫）；九、非三受（沒有苦受、樂受、不苦不樂受）；十、唯是一味（只有一種味道，沒有差別）；十一、如虛空（像虛空一樣）。因為虛空沒有實體，所以用虛空來比喻。前面九種是列舉相狀，後面兩種是通用的相狀。其次說明了知依他起性的名字所詮釋的一切有為法（samksrta-dharma，由因緣和合而成的法）所包含的事物。這是一種總體的概括，下面分別解釋。首先從法相上來說，有五十八種：一、六善巧（六種善巧方便）；二、業無事（業的空性）；三、趣生事（趨向于出生的事物）；四、生類事（各種生命形態的事物）。泰師說，總的來說，諸法相生的事物叫做產生事，諸法流轉的種類叫做色類事，不是根塵等色（感官和感官對像）。現在的解釋是，這是父母產生種種色類的事物。五、二十八天（二十八層天界）；六、入聖方便事（進入聖道的方便法門）；七、見修道事（見道和修道的事物）；八、二乘聖果事（聲聞乘和緣覺乘的聖果）；九、滅盡定事（滅盡定的事物）；十、到彼岸事（到達彼岸的事物）。景師說，是沒有。也有解釋說是六度（paramita，佈施、持戒、忍辱、精進、禪定、般若）。十一、三十七道品事（三十七道品的事物）；十二、靜慮事（禪定的事物）；十三、四無量心事（四無量心的事物）；十四、無色定（arupa-samapatti，無色界禪定）

【English Translation】 English version 'About the appearance of being bound, there is no distinguishing between attachment and non-attachment.' The Tripitaka (Three Baskets, the complete collection of Buddhist texts) also states, 'The dependent nature (paratantra-svabhava) and the completely imagined nature (parikalpita-svabhava) are actually two aspects of the completely imagined nature; there is no other essence.' For example, clinging to a self (atman, soul) in the five aggregates (skandha, the five components of an individual: form, feeling, perception, mental formations, and consciousness) is a biased view, called the 'attachment to self'; not understanding the true meaning of the five aggregates is called the 'attachment to dharma (phenomena)'. It is the same here; falsely assuming there is a meaning of distinctiveness is called the 'completely imagined attachment'; not understanding the meaning of the dependent nature is called 'attachment to a dependent self'. The following explains that the perfectly accomplished nature (parinispanna-svabhava) has no attachment because there is no place for attachment to reside in this realm. If one has not attained true experience and realization in this realm and develops arrogance (adhimana, claiming realization without having attained it), then know that this is arising from the dependent nature constructed by the completely imagined attachment. Even if the attachment arises from the true suchness (tathata, the true nature of things), it is still attached to the transformations of consciousness because the appearance of phenomena is an attachment to the dependent nature. The seventh section on 'Understanding and Knowing' has three questions and answers. First, it explains that knowing the completely imagined nature has eleven aspects: 1. Attachment to mere names; 2. Absence of inherent characteristics; 3. Absence of arising and ceasing; 4. Absence of defilement and purity; 5. Originally Nirvana (extinction); Ancient virtuous masters explained this statement by using the curative to reveal the discriminative nature to be cured. The current explanation is not like this, but rather that the completely imagined is ultimately empty and without substance, it is emptiness of inherent nature, not emptiness through negation, etc., as mentioned earlier. Originally tranquil, etc., is based on the non-arising of phenomena. 6. Not belonging to the three times (past, present, future); 7. Not bound or unbound by the three realms (desire realm, form realm, formless realm); 8. No bondage or liberation; 9. No three feelings (suffering, pleasure, neither suffering nor pleasure); 10. Only one taste (undifferentiated); 11. Like space. Because space has no substance, it is used as a metaphor. The first nine list the characteristics, and the last two are general characteristics. Next, it explains that knowing the names of the dependent nature encompasses all conditioned phenomena (samksrta-dharma, phenomena arising from causes and conditions). This is a general summary, and the following explains it separately. First, in terms of the characteristics of phenomena, there are fifty-eight types: 1. Six skillful means; 2. Emptiness of karma; 3. Matters related to the tendency of birth; 4. Matters related to the types of beings. Master Tai said that generally speaking, the phenomena of arising of all dharmas are called 'matters of production', and the types of flowing dharmas are called 'matters of types of forms', not the colors of sense organs and objects. The current explanation is that these are the matters of various types of forms produced by parents. 5. Twenty-eight heavens; 6. Matters related to the means of entering the holy path; 7. Matters related to the path of seeing and the path of cultivation; 8. Matters related to the holy fruits of the two vehicles (Sravaka and Pratyekabuddha); 9. Matters related to the cessation attainment; 10. Matters related to reaching the other shore. Master Jing said it is 'nothing'. Some explain it as the six perfections (paramita, generosity, morality, patience, diligence, meditation, wisdom). 11. Matters related to the thirty-seven factors of enlightenment; 12. Matters related to meditative concentration; 13. Matters related to the four immeasurables; 14. Formless samadhi (arupa-samapatti, formless realm meditation).

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事。十五修十想事。十六修隨念事。泰云。念住事也。今解。六隨念事。十七三科功德事。十八力無畏等諸功德事。次舉喻相有其三類。一約夢等喻。如攝論等明有五種。三如狂等七可引涅槃經等。釋飲尿友者。景備同云。有人被打。悶絕在地。有人噁心尿其口中。其人遂活。活已告言。汝飲我尿。是故得活。其人聞已即入恒河。經六月浸方得入村。以西國人諱觸屎尿。何況肯服。昔來相傳陳棄藥者是糞。遂取廁清服之。大是非理。言陳棄藥者。謂取他人所棄藥滓煎煮服之名陳棄藥。泰云。如二朋友。共度沙路無水之處。一人得小水。即便飲盡。以自之尿將與彼人。故名飲尿友。假子者。如世間養子非親生也。外現親善。內懷謟曲。空費家財。更須勘問。下當體辨相其六句。一空無自然生故。二無愿以可厭故。三遠離不應樂著故。四無取無能所取故。五虛偽無實體故。六不堅速磨滅故。第三明瞭知圓成實。初當體辨相。如先所說真如實際等。后約所無。即十種等。第八解染苦門。先辨其染。后類于苦。遍計所執無體故非染。但令依他染。依他唯自染。圓成白凈。令他亦凈。第九解喻門。所執如虛空無體同故。依他如怨害違損善法命故。圓成如無盡大伏寶藏。若證得時利益無窮故。然此寶藏喻實性者。舊來諸師取解不同

【現代漢語翻譯】 事。十五，修十想事。十六，修隨念事。泰云：念住事也。今解：六隨念事。十七，三科功德事。十八，力無畏等諸功德事。 接下來用比喻說明，有三種類型。第一種用夢等作比喻，如《攝大乘論》等經論中說明有五種。第二種如狂人等，七種情況可以引用《涅槃經》等經典。 解釋『飲尿友』：景備和尚也這樣說，有人被打，昏迷倒地。有人心懷惡意，將尿液倒入他口中。那人因此活了過來，醒來后告訴那人：『你喝了我的尿，所以才活了下來。』那人聽后立刻跳入恒河，浸泡了六個月才敢回到村裡。因為西國人忌諱接觸屎尿，更何況是服用。過去相傳的『陳棄藥』指的是糞便，於是有人取廁所里的尿液服用，這是非常不合理的。 所說的『陳棄藥』，是指取他人丟棄的藥渣煎煮后服用，稱為『陳棄藥』。泰云：『如同兩個朋友，一起走在缺水的沙漠中，一人得到少量水，就自己喝光了，然後用自己的尿給另一個人喝，所以稱為飲尿友。』 『假子』，如同世間收養的兒子，並非親生。表面上表現得親善，內心卻懷著諂媚和虛偽，白白浪費家裡的錢財，更需要仔細考察。 下面具體辨析六句：一，空無，因為沒有自然生；二，無愿，因為令人厭惡；三，遠離，不應該貪戀執著；四，無取，沒有能取和所取；五，虛偽，沒有實體；六，不堅固，迅速磨滅。 第三，明瞭地認知圓成實（Parinispanna，究竟真實）。首先，就其本體進行辨析，如先前所說的真如（Tathata，事物的真實本性）、實際等。然後，從其所無的方面來說，即十種等。 第八，解釋染苦之門。先辨別什麼是染，然後將其歸類為苦。遍計所執（Parikalpita，虛妄分別）沒有自體，所以不是染。只有依他起（Paratantra，依他而生）才是染。依他起唯有自染，圓成實是清白乾凈的，能使他人也清凈。 第九，解釋比喻之門。遍計所執如虛空，因為沒有自體是相同的。依他起如怨敵的傷害，因為會違背和損害善法和生命。圓成實如無盡的大伏藏寶藏，如果證得，利益無窮。然而，用這個寶藏來比喻實性，歷來諸位法師的理解不同。

【English Translation】 Affairs. 15th, cultivating the ten contemplations. 16th, cultivating mindfulness. Taiyun: Affairs of mindfulness. Now explaining: Six mindfulness affairs. 17th, the meritorious affairs of the three categories. 18th, the meritorious affairs of powers, fearlessness, etc. Next, using metaphors to explain, there are three types. The first uses dreams as metaphors, as explained in texts like the Mahāyānasaṃgraha (Compendium of the Mahayana). The second is like madmen, seven situations can be cited from texts like the Nirvana Sutra. Explaining 'urine-drinking friend': The monk Jingbei also said this, someone was beaten and fell unconscious. Someone with malicious intent poured urine into his mouth. That person therefore came back to life, and after waking up told that person: 'You drank my urine, so you came back to life.' After hearing this, that person immediately jumped into the Ganges River, soaking for six months before daring to return to the village. Because people in the Western Regions avoid contact with feces and urine, let alone consuming them. The so-called 'discarded medicine' refers to taking the discarded dregs of medicine that others have thrown away, boiling them, and then taking them, which is called 'discarded medicine'. Taiyun: 'Like two friends, walking together in a water-scarce desert, one person gets a small amount of water, drinks it all himself, and then gives his own urine to the other person to drink, so he is called a urine-drinking friend.' 'Adopted son', like a son adopted in the world, is not biological. On the surface, he appears kind, but in his heart, he harbors flattery and hypocrisy, wasting the family's wealth in vain, and needs to be carefully examined. Below, specifically analyze the six sentences: First, emptiness, because there is no natural birth; second, without aspiration, because it is disgusting; third, detachment, one should not be greedy and attached; fourth, without taking, there is no taker and taken; fifth, false, without substance; sixth, impermanent, quickly perishing. Third, clearly recognizing the Parinispanna (perfected nature). First, analyze its essence, such as the Tathata (suchness), reality, etc., mentioned earlier. Then, from the aspect of what it lacks, that is, the ten kinds, etc. Eighth, explaining the gate of defilement and suffering. First, distinguish what is defilement, and then categorize it as suffering. Parikalpita (imagined nature) has no self-nature, so it is not defilement. Only Paratantra (dependent nature) is defilement. Paratantra is only self-defilement, Parinispanna is pure and clean, and can make others pure as well. Ninth, explaining the gate of metaphors. Parikalpita is like emptiness, because they are the same in having no self-nature. Paratantra is like the harm of an enemy, because it violates and harms good deeds and life. Parinispanna is like an endless great hidden treasure, if realized, the benefits are infinite. However, using this treasure to metaphorize reality, the understanding of various masters has been different throughout history.

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。若南道諸師引楞伽等云。如來藏性具足一切恒沙功德。本自有之非適今也。又即彼經云。三十二相八十種好結伽趺坐而為無量無覆隱而不顯現。又涅槃經云。大般涅槃本自有之。具足一切恒沙功德。又華嚴經云。佛子一切眾生皆有佛如來藏性具諸功德。又地持論云。性種姓者六入殊勝展轉相續無始法爾。如是經論皆證本來具諸功德。若如北道說。無有本來一切功德者。便同外道斷見過失。北道諸師云。立本有一切功德不從因生先來自有者。全同僧伽自體之過。何以得知無本有功德者。如楞伽經大慧白佛言。若如來藏性具諸功德者。何故世尊復說一切諸法皆悉空無生無滅。佛告大慧。我為斷見眾生故說本來具諸功德。即將此文通釋一切經意。今時泰法師云。依此論證圓成實理成於萬德之本。故說伏藏。不言真如具足萬德。如護月等。雖立三乘無漏法爾種子。而是有為體非真如。故不同南道解。然本有無漏種故不同北道解。備法師述具足本諸德文云。本有真如。即其恒生一切諸德性。言本有恒性也。有解。于真如上無無明故名為智慧。無散亂名為定者。此即不然。若如是者。無情諸法亦無無明故應有智定。又解。不離有為修生功德名具功德者。理亦不然。若如是者。不離無應名無。第十解分別門。于中有二。初解三性各

有所由。二因言長辨無分別智。前中遍計所執由依他者。依依他故而有遍計所執。依他由因緣者。由依因緣果法得生故名依他。圓成由一切煩惱眾苦所不雜染故者。即以無顛倒故名為真實。又由常故者。即由不變異名為真實。就後段中義當攝論中無分別智五相。文中先難后通。難中先以五義成定。次設五難。一者。若由無作意故者。經說無分別智與如理作意相應。而言無作意故不應道理。又若無作意故名無分別智者。熟眠狂醉成此智過。二者。若由超過彼尋伺分別故名無分別智者。二禪已上諸心心法應是無分別智。彼若是者。即違教說三界心法皆是分別。三者。若由無所有故者。云何此慧不成非心耶。四者。若由是彼愚鈍性者。云何此慧不成色性及非貫達相耶。五者。若由於境作微細加行者。便謗此智離加行相。下會通中景雲。于所緣境離加行故者。此智正證離彼尋求加行之心。即解智無分別。言此所緣境至離分別者。此辨境無分別。舉境明智是無分別。言等持相應妙慧生時于所緣相能現照取等者。即定妙慧能現照如離於五相名無分別。備云。依中邊論初文意。地前先除相分。次除見分。入于初地。唯有自體。此論亦爾。故論云此所緣境離有無相者。欲辨離相分義。離諸分別者。欲辨離見分義。等持妙慧能現照取者。

【現代漢語翻譯】 現代漢語譯本 有所依據。兩種原因說明長辨無分別智（nirvikalpa-jñāna，無分別的智慧）。前一種情況，遍計所執性（parikalpita-svabhāva，虛構的自性）依賴於依他起性（paratantra-svabhāva，依他而起的自性）。因為依賴於依他起性，所以才會有遍計所執性。依他起性依賴於因緣：因為依賴於因緣，果法才能生起，所以稱為依他起性。圓成實性（parinispanna-svabhāva，圓滿成就的自性）是因為一切煩惱和眾苦不能染污它：也就是說，因為它沒有顛倒，所以是真實的。又因為它恒常不變，所以是真實的。后一段的意義相當於《攝大乘論》中無分別智的五種相狀。文中先提出疑問，然後解釋。疑問中，先用五種理由來確定。然後提出五種疑問：第一，如果因為沒有作意（manasikara，心理活動）的緣故，經中說無分別智與如理作意（yoniśo manasikara，如理作意）相應，那麼說沒有作意就不合道理。又如果因為沒有作意而稱為無分別智，那麼熟睡、瘋狂、醉酒的狀態也成了這種智慧，這是個過失。第二，如果因為超過了尋伺（vitarka-vicara，粗細的心理活動）分別而稱為無分別智，那麼二禪以上的各種心和心所法都應該是無分別智。如果它們是無分別智，就違背了教義所說的三界心法都是分別。第三，如果因為沒有所有（abhava，不存在）的緣故，為什麼這種智慧不能成為非心呢？第四，如果因為它是愚鈍的性質，為什麼這種智慧不能成為色性以及非貫達相呢？第五，如果在所緣境上進行微細的加工，那就是誹謗這種智慧離開了加工的相狀。 下面的解釋中說，對於所緣境離開了加工的緣故：這種智慧真正證悟了離開了尋求加工的心。也就是說，解釋智慧是無分別的。說這種所緣境達到了離開分別的程度：這是辨別境是無分別的。舉出境來說明智慧是無分別的。說等持（samadhi，禪定）相應的妙慧生起時，對於所緣相能夠顯現照取等等：也就是說，禪定妙慧能夠顯現照見，如離開了五種相狀，就稱為無分別。備云：依據《中邊分別論》最初的文意，在初地之前，先去除相分（nimitta-bhaga，對象的顯現），然後去除見分（darśana-bhaga，能見的主體），進入初地時，只有自體。這部論也是這樣。所以論中說這種所緣境離開了有和無的相狀：想要辨別離開相分的意義。離開了各種分別：想要辨別離開見分的意義。等持妙慧能夠顯現照取：

【English Translation】 English version It has a basis. Two reasons explain the long discourse on Nirvikalpa-jñana (無分別智, non-conceptual wisdom). In the first case, the Parikalpita-svabhava (遍計所執性, the imputed nature) depends on the Paratantra-svabhava (依他起性, the dependent nature). Because it depends on the Paratantra-svabhava, there is the Parikalpita-svabhava. The Paratantra-svabhava depends on causes and conditions: because it depends on causes and conditions, the resultant dharma arises, hence it is called Paratantra-svabhava. The Parinispanna-svabhava (圓成實性, the absolutely accomplished nature) is because all afflictions and sufferings cannot defile it: that is to say, because it is without inversion, it is real. Moreover, because it is constant, it is real because it is unchanging. The meaning of the latter section corresponds to the five aspects of Nirvikalpa-jñana in the Mahāyānasaṃgraha. The text first raises questions and then explains. In the questions, five reasons are first used to establish certainty. Then five questions are raised: First, if it is because there is no manasikara (作意, attention), the sutra says that Nirvikalpa-jñana is in accordance with Yoniśo manasikara (如理作意, appropriate attention), then saying there is no manasikara is unreasonable. Also, if it is called Nirvikalpa-jñana because there is no manasikara, then the states of deep sleep, madness, and drunkenness also become this wisdom, which is a fault. Second, if it is called Nirvikalpa-jñana because it transcends Vitarka-vicara (尋伺, initial and sustained thought), then all the minds and mental factors above the second dhyana should be Nirvikalpa-jñana. If they are Nirvikalpa-jñana, then it contradicts the teaching that all the minds and mental factors of the three realms are discriminations. Third, if it is because there is no abhava (無所有, non-existence), why can't this wisdom become non-mind? Fourth, if it is because it is a dull nature, why can't this wisdom become a color nature and a non-pervading aspect? Fifth, if subtle processing is performed on the object, then it is slandering this wisdom as being apart from the aspect of processing. The following explanation says that because it is apart from processing for the object: this wisdom truly realizes the mind that is apart from seeking processing. That is to say, it explains that wisdom is non-discriminating. Saying that this object has reached the point of being apart from discrimination: this is distinguishing that the object is non-discriminating. Raising the object to explain that wisdom is non-discriminating. Saying that when the wonderful wisdom corresponding to Samadhi (等持, concentration) arises, it can manifest and apprehend the object, etc.: that is to say, the wonderful wisdom of Samadhi can manifest and see, such as being apart from the five aspects, it is called non-discriminating. Bei Yun: According to the initial meaning of the Madhyāntavibhāga, before the first bhumi, the Nimitta-bhaga (相分, the appearance of the object) is first removed, and then the Darśana-bhaga (見分, the seeing subject) is removed. When entering the first bhumi, there is only the self-nature. This treatise is also like this. Therefore, the treatise says that this object is apart from the aspects of existence and non-existence: wanting to distinguish the meaning of being apart from the aspect of appearance. Being apart from all discriminations: wanting to distinguish the meaning of being apart from the aspect of seeing. The wonderful wisdom of Samadhi can manifest and apprehend:

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欲辨于地前無見相慧所引故。初地已上唯有自體。由無見相二障故。得證真如。準昔攝論。忍位作無相觀。第一法作無生觀。由無相觀故。離於相分。由離見分故。作無生觀。是故初地已上唯有自體分。是故西國作況。而云猶如牛兩角。先打脫一角。后第二角。唯有其頭。以打破故。然辨此智西方兩解。一云。正體智緣于真如。無有相分。自內證故。二云。無有諸心緣境而不分別者。是故此智緣真如時亦作影像。今準唯識論。前解為勝。上來抉擇初持瑜伽有十二段中。前四段訖。自下第五抉擇威力品。已說真實義分者。結前也。由五因緣當知威德不可思議者。舉數生后也。與不定心一向不同。又云。一向系屬定地心者。八地已上亦有此事。然多分據佛。佛無不定心故。下次第六抉擇成就品。十法行者一。書持經法。二供養。三慧施於他。四聽聞。五玩讀。六領受。七諷。八為他廣說。九獨處思量。十隨入修相。如是十行皆有資義名福。第九是加行道是思。第十是凈障道者是修。尋此文相。第九方名加行。故可謂前八唯生得善也。第七抉擇菩提品。于中先舉略標許今當釋。后次第解釋菩提五相。第一解自性中。初標自性。謂勝轉依。后辨轉依有四種相。先舉數列名。后別解釋。初釋生轉所依相文有三節。初順釋意欲辨佛

【現代漢語翻譯】 現代漢語譯本 欲辨別（菩提）在於初地之前，沒有能見之相，是由智慧所引導的緣故。初地以上只有自體（自證分），因為沒有能見之相和所見之相這二障的緣故，才能證得真如（tathata）。依照以前《攝大乘論》（Mahāyānasaṃgraha）的說法，在忍位時修習無相觀，在第一法位時修習無生觀。由於修習無相觀的緣故，遠離了相分（nimitta-bhāga）；由於遠離了見分（darśana-bhāga）的緣故，修習無生觀。因此，初地以上只有自體分。所以西國（印度）作了一個比喻，說就像牛的兩隻角，先打掉一隻角，然後第二隻角，只剩下頭。因為（角）被打掉了的緣故。然而，對於辨別此智，西方（印度）有兩種解釋。一種說法是，正體智緣于真如，沒有相分，因為是自內證的緣故。另一種說法是，沒有哪個心緣境而不分別的，因此，此智緣真如時也會產生影像。現在依照《唯識論》（Vijñāptimātratāsiddhi-śāstra），前一種解釋更為殊勝。以上是抉擇初持瑜伽的十二段中的前四段。下面是第五抉擇威力品。『已說真實義分』，這是總結前面的內容。『由五種因緣應當知道威德不可思議』，這是舉出數字，引出後面的內容。與不定心完全不同。又說，『完全系屬於定地心』，八地以上也有這種情況，但大部分是指佛（Buddha），因為佛沒有不定心。接下來是第六抉擇成就品。十法行：一、書寫和受持經法；二、供養；三、以智慧佈施於他人；四、聽聞；五、玩味和讀誦；六、領受；七、諷誦；八、為他人廣說；九、獨處思量；十、隨順並深入修習（經中所說的）法相。像這樣的十種行為都有資助的意義，所以稱為福。第九是加行道，屬於思（思慧）。第十是凈障道，屬於修（修慧）。尋繹這段文字的含義，第九才稱為加行，所以可以說前面的八種只是生得善。第七抉擇菩提品。其中先是簡略地標舉並承諾現在應當解釋，然後依次解釋菩提的五種相。第一是解釋自性，首先標出自性，即殊勝的轉依（āśraya-parāvṛtti）。然後辨別轉依有四種相。先舉出數字並列出名稱，然後分別解釋。首先解釋生轉所依相的文有三節。首先順著（經文的）意思，想要辨別佛（Buddha）。

【English Translation】 English version To discern (Bodhi) before the first ground (bhūmi), there is no wisdom that perceives appearances, because it is guided by wisdom. Above the first ground, there is only the self-nature (sva-lakṣaṇa), because there are no two obstacles of perceived and perceiver appearances, one can attain Suchness (tathata). According to the former Mahāyānasaṃgraha, in the stage of forbearance (kṣānti), one cultivates the contemplation of no-appearance (nirākāra-dhyāna), and in the first dharma, one cultivates the contemplation of no-birth (anutpāda-dhyāna). Because of cultivating the contemplation of no-appearance, one is separated from the appearance-aspect (nimitta-bhāga); because of being separated from the seeing-aspect (darśana-bhāga), one cultivates the contemplation of no-birth. Therefore, above the first ground, there is only the self-nature aspect. Therefore, the Western country (India) made a metaphor, saying it is like the two horns of a cow, first knocking off one horn, and then the second horn, leaving only the head. Because (the horn) was knocked off. However, regarding the discernment of this wisdom, there are two interpretations in the West (India). One says that the wisdom of the true essence is related to Suchness, without the appearance-aspect, because it is self-innerly realized. The other says that there is no mind that relates to an object without discrimination, therefore, this wisdom also produces an image when it relates to Suchness. Now, according to the Vijñāptimātratāsiddhi-śāstra, the former interpretation is more superior. The above is the first four sections of the twelve sections of determining the initial holding of Yoga. Below is the fifth section, determining the Power Chapter. 'Having spoken of the aspect of true meaning', this is summarizing the previous content. 'One should know that the power and virtue are inconceivable due to five causes', this is listing the numbers to introduce the following content. It is completely different from the unfixed mind. It also says, 'Completely belonging to the mind of the fixed ground', this also happens above the eighth ground, but mostly refers to the Buddha, because the Buddha has no unfixed mind. Next is the sixth section, determining the Accomplishment Chapter. The ten practices of Dharma: 1. Writing and upholding the scriptures; 2. Making offerings; 3. Giving wisdom to others; 4. Listening; 5. Appreciating and reciting; 6. Receiving; 7. Chanting; 8. Explaining widely to others; 9. Contemplating alone; 10. Following and deeply cultivating the Dharma-aspects (described in the scriptures). Such ten practices all have the meaning of assistance, so they are called blessings. The ninth is the path of application (prayoga-mārga), belonging to thought (thinking wisdom). The tenth is the path of purifying obstacles, belonging to cultivation (cultivation wisdom). Examining the meaning of this text, the ninth is called application, so it can be said that the previous eight are only innate goodness. The seventh section, determining the Bodhi Chapter. Among them, first briefly listing and promising that it should be explained now, and then explaining the five aspects of Bodhi in order. The first is to explain the self-nature, first marking the self-nature, which is the superior transformation of the basis (āśraya-parāvṛtti). Then distinguish that the transformation of the basis has four aspects. First list the numbers and list the names, and then explain them separately. First explain that the text of the aspect of the basis of birth transformation has three sections. First, following the meaning (of the scripture), wanting to discern the Buddha.

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身一切。一切有為無漏出世間道。初起名生。生便相續流轉故名轉。真如與此有為功德作所依止故名所依。又解。自受用身相續是出世道生轉之所依止也。二約果反釋。若出世道不以轉依為所依者。佛果既不得此轉依。此佛果道應當不初生不後轉。以無所依故。三約因反難。若遠離彼轉依而有此佛果出世間道生轉事者。在於因位未轉依時。先應有此佛果道生轉事。以因位得轉依故。二釋不生轉所依相文有二節。初順釋。金剛所斷修道正使一切煩惱及初地所斷見惑習氣初起名生。后相續名轉。斷彼得擇滅。故說擇滅。解脫身所依真如名不生轉所依。二反釋。若解脫身不以法身轉依為所依者。謂佛既不得此身轉依故。一切煩惱及以習氣後有種子等眾緣合故。煩惱及習氣生轉可得。不生不轉應不可得。二釋善觀察所知果相亦有二節。初順釋。由究竟真智為因。得所證真如果。故云善觀察所知果相。二反難釋。論解云。應同取蘊有諸過患可觀察。更有諸漏。更諸漏外有所餘有漏法。備師云。若不說真如擇滅為轉依者。應更觀察佛自體。應更觀察有所斷所滅。四釋法界清凈相中有二。初略辨相。二別廣分別不可思議。前中有其三節。初順釋。論解以能拔除一切相種子故。一切相不復現前。泰師云。遣相究竟名法界清凈。二反釋。

【現代漢語翻譯】 現代漢語譯本 身一切（指五蘊皆空）。一切有為無漏出世間道（指通過修行達到解脫的道路）。初起名生（指開始產生）。生便相續流轉故名轉（指持續發展）。真如（指事物的真實本性）與此有為功德作所依止故名所依（指真如是修行功德的根本）。又解，自受用身（指佛的報身）相續是出世道生轉之所依止也。 二約果反釋（從結果反推原因）。若出世道不以轉依（指轉變所依賴的基礎）為所依者，佛果既不得此轉依，此佛果道應當不初生不後轉。以無所依故。 三約因反難（從原因反駁）。若遠離彼轉依而有此佛果出世間道生轉事者，在於因位未轉依時，先應有此佛果道生轉事。以因位得轉依故。 二釋不生轉所依相文有二節。初順釋。金剛所斷修道正使一切煩惱及初地所斷見惑習氣初起名生。后相續名轉。斷彼得擇滅（指通過智慧斷除煩惱而獲得的涅槃）。故說擇滅。解脫身所依真如名不生轉所依。 二反釋。若解脫身不以法身轉依為所依者，謂佛既不得此身轉依故。一切煩惱及以習氣後有種子等眾緣合故。煩惱及習氣生轉可得。不生不轉應不可得。 二釋善觀察所知果相亦有二節。初順釋。由究竟真智為因，得所證真如果。故云善觀察所知果相。 二反難釋。論解云。應同取蘊有諸過患可觀察。更有諸漏。更諸漏外有所餘有漏法。備師云。若不說真如擇滅為轉依者。應更觀察佛自體。應更觀察有所斷所滅。 四釋法界清凈相中有二。初略辨相。二別廣分別不可思議。前中有其三節。初順釋。論解以能拔除一切相種子故。一切相不復現前。泰師云。遣相究竟名法界清凈。 二反釋。

【English Translation】 English version The entirety of the self (referring to the emptiness of the five skandhas). All conditioned, undefiled, transcendent paths (referring to the path to liberation through practice). The initial arising is called 'birth' (生, shēng, referring to the beginning of arising). Because birth is continuous and flowing, it is called 'transformation' (轉, zhuǎn, referring to continuous development). 'Tathata' (真如, zhēnrú, the true nature of things) and this conditioned merit are relied upon, hence it is called 'that which is relied upon' (所依, suǒyī, the foundation). Another explanation: the continuous Sambhogakaya (自受用身, zì shòu yòng shēn, the reward body of a Buddha) is that which the birth and transformation of the transcendent path rely upon. Secondly, explaining in reverse from the perspective of the result. If the transcendent path does not rely on 'transformation as reliance' (轉依, zhuǎnyī, the basis upon which transformation depends), then since the Buddha-fruit does not attain this 'transformation as reliance', this Buddha-fruit path should neither initially arise nor subsequently transform, because there is nothing to rely upon. Thirdly, refuting from the perspective of the cause. If there is the birth and transformation of this Buddha-fruit transcendent path apart from that 'transformation as reliance', then when the cause is not yet transformed, there should first be the birth and transformation of this Buddha-fruit path, because 'transformation as reliance' is attained in the causal stage. The second explanation of the characteristic of 'that which is relied upon for non-birth and non-transformation' has two sections. First, explaining in accordance. The Vajra-like path of cultivation directly causes all afflictions and the habitual tendencies of the delusions of views severed in the first ground to initially arise, which is called 'birth'. Subsequent continuity is called 'transformation'. Severing them attains 'cessation through discernment' (擇滅, zé miè, Nirvana attained through wisdom). Therefore, 'cessation through discernment' is spoken of. 'Tathata' (真如, zhēnrú, the true nature of things) upon which the body of liberation relies is called 'that which is relied upon for non-birth and non-transformation'. Secondly, explaining in reverse. If the body of liberation does not rely on the 'transformation as reliance' of the Dharmakaya (法身, fǎshēn, the Dharma body), it means that since the Buddha does not attain this 'transformation as reliance' of the body, all afflictions and habitual tendencies, together with the seeds of future existence and other conditions, can cause the birth and transformation of afflictions and habitual tendencies. Non-birth and non-transformation should be unattainable. The second explanation of the characteristic of the fruit of 'skillful observation of what is to be known' also has two sections. First, explaining in accordance. Because of ultimate true wisdom as the cause, the true fruit that is realized is attained. Therefore, it is said to be 'skillful observation of the characteristic of the fruit of what is to be known'. Secondly, explaining in reverse by refuting. The commentary explains: It should be the same as observing the aggregates, which have various faults. There are further outflows. Outside of these outflows, there are other defiled dharmas. Master Bei says: If 'Tathata' (真如, zhēnrú, the true nature of things) and 'cessation through discernment' (擇滅, zé miè, Nirvana attained through wisdom) are not said to be 'transformation as reliance' (轉依, zhuǎnyī, the basis upon which transformation depends), then the Buddha's own body should be further observed. There should be further observation of what is to be severed and extinguished. The fourth explanation of the characteristic of the purity of the Dharmadhatu (法界, fǎjiè, the realm of Dharma) has two parts. First, briefly distinguishing the characteristic. Second, separately and extensively distinguishing the inconceivable. The former has three sections. First, explaining in accordance. The commentary explains that because the seeds of all characteristics can be eradicated, all characteristics no longer appear. Master Tai says: Completely eliminating characteristics is called the purity of the Dharmadhatu. Secondly, explaining in reverse.

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若言出纏真如不離眾相者。應非常住應可思議。有諸相故。第三順結可知。就廣分別不思議中。初約無二辨不思議。后約二因辨不思議。前中先總標舉列其五種。后次第別釋。解住中雲色類者。是法門色自流類。故曰色類。非是障礙之色。樂住者。即現法樂住也。余文可解。第二解功能。即十自在。如本地分及對法等。第三解方便。如文。第四解轉中有二種轉。戒賢論師解。權時轉者。謂諸有情乃至十地未解脫已來。諸佛世尊為地前眾現化身。為地上菩薩現他受用。青黃等光粗細等相似受用身。隨機變化改轉起滅非恒時有。名權時轉。畢竟轉者。即自受用身。如欲界人善業劣故但得八尺身。諸天業漸勝故次第增長。乃至色究竟身長萬六千由旬。佛果善極故。諸色根皆遍法界。出過數量。備云。畢竟轉名實受用身。究竟圓滿遍滿法界。眼等諸根一一即遍法界。光明亦遍。是故且據光明說。何故說名利他者。是由此身等得成義。第五解還中亦有二種。一者化相入滅。二者實行成覺。第八決力種姓品中文分有八。初明讚歎如來生大福聚。于中有三。初明能讚歎者能作饒益。言猶如造瓶者。如世間瓶由人功成。如來不爾。不由他贊而有所作。然便贊者得行自利。何以故如來圓德更無所加。以隱己善極少欲故。聞贊不喜。次明贊

嘆如來有二種奇法。一令贊者生於自利。二既生自利稱可佛心即名供養攝受如來。下因言長辨佛有二事。若但佈施時不可佛意。若因施財斷惡修善。便可佛意。二明由六種相略攝佛德。先舉數列名。后次第釋。言如來成就三界德者。謂量智變似三界故也。余文可解。三明由五因緣天非所歸。舉教徴列。次第別解。初形相中分二。先舉五因辨天非歸。后對顯佛是真歸依處。前中言由形暴惡有怖畏者。如天神等形像可怖畏故。就後文中。先翻前天相舉佛五因后列舉五相辨佛是依。次辨自性。先天后佛。第三作業亦爾。第四法爾者。意謂世間吉祥皆依自功。若敬事天未名用功。如其敬佛即名功。第五因果中三。開徴問對之。顯非前二。可解。第三約供顯非。復以三門徴問對之難破。若唯供養為因即天無用。若但天供養徒設。若言俱由汝等所說七種果遂不決定。故不應理。泰師云。外道法中說。由供養天有此七種所思果。遂此事決定。論主破云。此事不定。一以諸天為供養緣。然于所攝受諸信解天者不決定。或有為天攝受擁護無災。或不攝受擁護。故攝受不決定。二于信解不決定。諸天所作或令生信或不生信故。三于信解事不決定。或有證驗或無證驗故。四由供養故生天不定。五得富樂不決定。六壞滅怨敵不決定。七于死沒不

【現代漢語翻譯】 現代漢語譯本 感嘆如來有兩種奇妙的方法。第一種是使讚美者產生自利之心。第二種是既已產生自利之心，所稱讚的又合乎佛心，這就叫做供養攝受如來。 下面因為要詳細辨明佛有兩件事（值得供養）。如果僅僅是佈施財物，不一定合乎佛意。如果因為佈施財物而斷惡修善，便合乎佛意。 第二點說明通過六種相貌來概括佛的德行。先列舉數列出名稱，然後依次解釋。說到如來成就三界之德，是指他的智慧和變化類似於三界。 其餘的文字可以自行理解。第三點說明由於五種因緣，天並非真正的歸宿。先提出教義，然後列舉證據，再分別解釋。首先在形相中分為兩部分。先列舉五種原因來辨明天並非歸宿，然後對比顯明佛才是真正的歸依之處。前面說到由於（天）形貌暴惡而產生怖畏，例如天神等的形像令人感到可怖畏。 在後面的文中，先翻過來說天相，然後列舉佛的五種原因，再列舉五種相貌來辨明佛才是歸依之處。其次辨別自性，先說天，后說佛。第三是作業也是如此。第四是法爾（本性如此），意思是說世間的吉祥都依靠自己的功德。如果敬事天神，不能算作是用功。如果敬佛，就叫做功德。 第五是因果中分為三部分。先提出問題，然後回答，以此來顯示（敬佛）不同於前兩種（敬天）。可以自行理解。第三點從供養的角度來說明（天）並非歸宿。又用三個方面提出問題，然後回答，難以駁倒。如果僅僅把供養作為原因，那麼天就沒有用處。如果只是供養天，那是徒勞無益。如果說（七種果報）都是由你們所說的（供養天）而產生的，那麼這件事就不確定，所以不合道理。 泰師說，外道法中說，由於供養天神，所以有這七種所希望的果報，因此這件事是確定的。論主反駁說，這件事是不確定的。第一，即使諸天是供養的緣由，但是對於那些被（諸天）攝受、相信和理解諸天的人，（是否得到保佑）是不確定的。有的人被天神攝受擁護，沒有災難，有的人卻不被攝受擁護。所以攝受是不確定的。第二，對於（人們的）信解是不確定的。諸天所作的事情，有時使人生起信心，有時不使人生起信心。第三，對於信解的事情是不確定的。有時有應驗，有時沒有應驗。第四，由於供養的緣故，能否生天是不確定的。第五，能否得到富樂是不確定的。第六，能否消滅怨敵是不確定的。第七，對於死亡的結局是不確定的。

【English Translation】 English version It is admirable that the Tathagata has two kinds of wonderful methods. The first is to make those who praise him generate a mind of self-benefit. The second is that once a mind of self-benefit has been generated, the praise is in accordance with the Buddha's mind, and this is called offering and receiving the Tathagata. Below, because it is necessary to clearly distinguish that the Buddha has two things (worthy of offering). If it is only giving alms, it may not be in accordance with the Buddha's mind. If it is because of giving alms that evil is cut off and good is cultivated, then it is in accordance with the Buddha's mind. The second point explains how to summarize the Buddha's virtues through six aspects. First, list the numbers and names, and then explain them in order. When it is said that the Tathagata has achieved the virtues of the Three Realms, it refers to his wisdom and changes being similar to the Three Realms. The remaining text can be understood by oneself. The third point explains that due to five causes, the heavens are not a true refuge. First, put forward the teachings, then list the evidence, and then explain them separately. First, divide into two parts in appearance. First, list five reasons to distinguish that the heavens are not a refuge, and then contrast to show that the Buddha is the true refuge. The previous statement that fear arises from the violent appearance (of the heavens), such as the images of gods, is frightening. In the following text, first turn around and talk about the appearance of the heavens, then list the five reasons of the Buddha, and then list five aspects to distinguish that the Buddha is the refuge. Secondly, distinguish the nature, first talk about the heavens, and then talk about the Buddha. The third is that the work is also the same. The fourth is Dharma-nature (inherent nature), which means that the auspiciousness of the world depends on one's own merits. If you respect the gods, it cannot be regarded as effort. If you respect the Buddha, it is called merit. The fifth is that the cause and effect are divided into three parts. First, ask questions, and then answer, in order to show that (respecting the Buddha) is different from the previous two (respecting the heavens). It can be understood by oneself. The third point explains from the perspective of offering that (the heavens) are not a refuge. Use three aspects to ask questions, and then answer, which is difficult to refute. If only offering is taken as the cause, then the heavens are useless. If you only offer to the heavens, it is futile. If you say that (the seven kinds of rewards) are all produced by your so-called (offering to the heavens), then this matter is uncertain, so it is unreasonable. Master Tai said that the heretical teachings say that due to offering to the gods, there are these seven kinds of desired rewards, so this matter is certain. The author refutes that this matter is uncertain. First, even if the heavens are the reason for offering, it is uncertain (whether they will be blessed) for those who are accepted, believed, and understood by (the heavens). Some people are accepted and protected by the gods and have no disasters, while others are not accepted and protected. So acceptance is uncertain. Second, it is uncertain for (people's) faith and understanding. The things done by the gods sometimes give rise to faith, and sometimes do not give rise to faith. Third, it is uncertain for the things of faith and understanding. Sometimes there is verification, and sometimes there is no verification. Fourth, whether one can be born in the heavens due to offering is uncertain. Fifth, whether one can obtain wealth and happiness is uncertain. Sixth, whether one can eliminate enemies is uncertain. Seventh, the outcome of death is uncertain.

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決定。或有勉死及不勉故。梵本說死為從從報故。備師云。一雖求他人供養而緣不定成遂不遂。故云供養緣。二于所攝信解不定。或天教或有不從故。三于信解緣亦不決定。于天有信及不信故。四于信解事不決定。眾生愿事或與不與故。五天有勝劣。求勝天身不能果遂故。六有貧天。求勝富樂亦不能遂。七于非天怨不能壞滅。亦不能令從沒故。四明四清凈。文相可解。五明三性假實。云何當知至非實物有者。問意云何當知隨色等名所目之事遍計所執非實物有。答中先略答后廣答。前中謂諸名言乃至非勝義有者。由執名義熏成種子。復生名義色等諸法。後緣執彼計為實有。但是構畫非實物有非勝義。是故下結所執假有。若遣名言熏習之想所建立識者。約能遍計識遣其所執。其色等想事至是實物有是勝義有者。圓成實依他共相之法雖可言說。自相之法即離名言。圓成自共皆離言說。下次廣答。此中道理言論成立如菩薩地應知者。總舉言論指本地分。言若諸名言熏習之想所建立識者。能構畫識緣遍計所執自性為境者是所執性。即說此性乃至自性涅槃者。以所執性畢竟無法。但是無中執有故。非當生及當滅等。若能體知所執二塵非起滅法。即同真如本來寂靜自性涅槃。何以故下重釋有所執。但有假名非勝義有。由不了知故隨名

【現代漢語翻譯】 現代漢語譯本 決定。或者有勉強死亡和不勉強死亡的緣故。《梵本》說死亡是隨從報應而來的緣故。備師說：一，即使求他人供養，但因緣不定，可能成功也可能不成功，所以說是供養緣。二，對於所攝受的信解不定。或者天神教導，或者有人不聽從的緣故。三，對於信解的因緣也不決定。對於天神，有相信和不相信的緣故。四，對於信解的事情不決定。眾生的願望，或者給予，或者不給予的緣故。五，天神有勝劣之分。求得殊勝的天身不能如願以償的緣故。六，有貧窮的天神。求得殊勝的富樂也不能如願以償。七，對於非天（Asura）的怨恨不能摧毀消滅，也不能令其從順的緣故。四明四清凈，文句的表相可以理解。五明三性（trisvabhāva）假實。『云何當知至非實物有者』，問的意思是，如何得知隨色等名稱所指的事物，即遍計所執（parikalpita）不是真實存在的？回答中先簡略回答，后詳細回答。前面的簡略回答說，諸名言乃至非勝義（paramārtha）有，由執著名義熏習成為種子，又產生名義色等諸法，後來緣于執著，計為實有，但這只是虛構，不是真實存在的，不是勝義諦。所以下面總結說，所執著的是假有。如果遣除名言熏習之想所建立的識，就是約能遍計識遣除其所執著。其色等想事至是實物有，是勝義有，圓成實（pariniṣpanna），依他（paratantra）共相之法雖然可以言說，但自相之法就離開了名言。圓成實自相和共相都離開了言說。下面是詳細回答。此中的道理言論成立，如《菩薩地》（Bodhisattvabhūmi）應知，總舉言論指本地分。『若諸名言熏習之想所建立識者』，能構畫識緣遍計所執自性為境者，是所執性。即說此性乃至自性涅槃（nirvāṇa），因為所執性畢竟無法，只是無中執有，所以不是當生和當滅等。如果能夠體知所執的二塵（dvi-rajas）不是起滅之法，就等同於真如（tathatā）本來寂靜的自性涅槃。為什麼呢？下面重新解釋有所執，但有假名，非勝義有，由於不了知，所以隨逐名言。

【English Translation】 English version Decision. Or there is forced death and unforced death. The Brahma Sutra says that death comes from retribution. Beishi said: 1. Even if one seeks offerings from others, the conditions are uncertain, and it may or may not succeed, so it is called the condition of offering. 2. The faith and understanding of what is received is uncertain. Perhaps a deity teaches, or perhaps someone does not listen. 3. The conditions for faith and understanding are also uncertain. Regarding deities, there are those who believe and those who do not. 4. The matters of faith and understanding are uncertain. The wishes of sentient beings may or may not be granted. 5. Deities have superior and inferior ranks. Seeking a superior divine body may not be fulfilled. 6. There are poor deities. Seeking superior wealth and happiness may also not be fulfilled. 7. One cannot destroy the resentment of Asuras (non-gods), nor can one make them obedient. The four clarifications explain the four purities, and the meaning of the sentences can be understood. The fifth explains the three natures (trisvabhāva) as false and real. 'How can we know that what is referred to by names such as form, etc., is not a real object?' The question means, how can we know that what is referred to by names such as form, etc., namely the imputed nature (parikalpita), is not truly existent? The answer first gives a brief answer, then a detailed answer. The previous brief answer says that all names and words, even those that are not ultimately real (paramārtha), are due to the seeds formed by clinging to names and meanings, which then give rise to phenomena such as names, meanings, and forms. Later, due to clinging, they are regarded as real, but this is just a fabrication, not truly existent, not ultimately real. Therefore, the conclusion below says that what is clung to is falsely existent. If one eliminates the consciousness established by the thought of the habit of names and words, it is to eliminate what is clung to by the consciousness that universally calculates. The matter of form, etc., is truly existent, ultimately real. The perfected nature (pariniṣpanna), the dependent nature (paratantra), and the common characteristics can be spoken of, but the self-characteristic is beyond words. The perfected nature, both self-characteristic and common characteristic, are beyond words. The following is a detailed answer. The reasoning and arguments here are established as should be known in the Bodhisattvabhūmi, which refers to the local division in general. 'If the consciousness established by the thought of the habit of names and words' is the nature that is clung to by the consciousness that can construct and takes the imputed nature as its object. That is, this nature is said to be even the nature of nirvāṇa, because the clung-to nature is ultimately non-existent, but only clinging to existence in non-existence, so it is not something that will arise or cease. If one can realize that the two dusts (dvi-rajas) that are clung to are not phenomena of arising and ceasing, then it is the same as the true nature (tathatā), the originally quiescent nature of nirvāṇa. Why? The following re-explains what is clung to, but there is a false name, not ultimately real, because of not understanding, so it follows names and words.

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言執有定性。言若離名言諸法自性當知此性凡夫所生邪執為緣已生及已滅等者。若離隨名言性。所有諸法即是依他有生有滅。言若未永斷乃至乃成清凈者。依他染法即是苦集。若未永斷集未遍知苦便成生死。若知若斷乃成滅道清凈之法。六明四法能令攝正多聞。有二四法后四以釋前四謂由菩提愿任持多聞。由事善友證多聞。即得聞慧也。由得思慧思擇力故名多聞果。由住空閑故名多聞凈。即是修慧也。七明菩薩意樂等七法。景雲。自下二章是抉擇意樂品。今且不依。以越次第故。於七法中分之為二。初三約信辨意樂。后四明慧智差別。前中意謂地前菩薩有三種信。一信解有彼真如理性可有修證。二信佛法有無窮功德所顯。三信有為無為功德皆可得義。攝論亦說此三。次第小異。彼云。一信實有。二信可得。三者信有無窮功德。次釋愍等四句經文可知。八明三種思惟過患。謂不究竟思惟者。思惟苦行等為涅槃因。不能究竟得至涅槃。非處思惟者。思惟於我有邊無邊等。不應思處而起思惟名為非處。顛倒思惟者。于苦無常不凈等中思惟常樂凈等名顛倒思惟。自下第九抉擇施等六品有釋下。明施戒二障。猶是抉擇力種姓品。從複次先已廣說施等已下乃是抉擇施等六品。然今且依前判。分之為二。先別抉擇施戒二品。后總抉擇

【現代漢語翻譯】 現代漢語譯本 執著于言語具有固定不變的自性。如果說脫離了名言，諸法的自性，應當知道這種自性是凡夫由於邪見執著為因緣而產生的，例如『已生』和『已滅』等等。如果脫離了隨順名言的自性，那麼所有諸法就是依他而有生有滅的。如果說沒有永遠斷除，乃至成就清凈，那麼依他起的染污法就是苦和集（苦的根源）。如果沒有永遠斷除集（苦的根源），沒有普遍了知苦，就會形成生死輪迴。如果了知並且斷除了，就成就滅和道（解脫的途徑）這些清凈之法。 六、闡明四法能夠使人攝取正確的廣博學問。有兩組四法，后一組四法用來解釋前一組四法，即由於菩提愿（覺悟的願望）的任持而獲得廣博的學問，由於親近善友而證得廣博的學問，因此能夠獲得聞慧（聽聞佛法的智慧）。由於獲得思慧（思考佛法的智慧）的思擇力量，所以稱為廣博學問的果實。由於安住于空閑之處，所以稱為廣博學問的清凈，也就是修慧（修習佛法的智慧）。 七、闡明菩薩的意樂等七法。景雲說：『下面兩章是抉擇意樂品。』現在暫且不按照這種說法，因為這樣會顛倒次第。在七法中，將它們分為兩部分。最初的三種是根據信心來辨別意樂，後面的四種是闡明慧和智慧的差別。前面的三種意樂是指地前菩薩有三種信心：一是相信有彼真如理性（事物本來的真實狀態）可以修證；二是相信佛法有無窮的功德所顯現；三是相信有為法（因緣和合而成的法）和無為法（不依賴因緣的法）的功德都可以獲得。攝論也說了這三種，次第稍微不同。它說：一是相信真實存在，二是相信可以獲得，三是相信有無窮的功德。接下來解釋『愍』等四句經文就可以知道了。 八、闡明三種思惟的過患。所謂不究竟思惟，是指思惟苦行等是涅槃（寂滅）的原因，不能究竟地達到涅槃。非處思惟，是指思惟于『我有邊無邊』等等，不應該思惟的地方而產生思惟，稱為非處。顛倒思惟，是指在苦、無常、不凈等等之中思惟常、樂、凈等等，稱為顛倒思惟。 從下面第九品開始，抉擇施等六品，有解釋下面闡明施戒二障的內容，仍然是抉擇力種姓品。從『複次先已廣說施等』以下，才是抉擇施等六品。然而現在暫且按照前面的判斷，將它們分為兩部分。先分別抉擇施（佈施）戒（戒律）二品，然後總的抉擇。

【English Translation】 English version Adherence to words implies a fixed and unchanging nature. If it is said that apart from verbal expressions, the self-nature of all dharmas, it should be known that this nature arises from the erroneous attachments of ordinary beings as conditions, such as 'already arisen' and 'already ceased,' etc. If apart from the nature that follows verbal expressions, then all dharmas are dependently arisen, with arising and ceasing. If it is said that it is not permanently severed until purity is achieved, then dependently arisen defiled dharmas are suffering and its origin (the root of suffering). If the origin (the root of suffering) is not permanently severed, and suffering is not fully understood, then it forms the cycle of birth and death. If it is known and severed, then the pure dharmas of cessation and the path (the way to liberation) are achieved. Six, elucidating the four dharmas that enable one to gather correct and extensive learning. There are two sets of four dharmas, with the latter set used to explain the former set, namely, extensive learning is sustained by the aspiration for Bodhi (the desire for enlightenment), and extensive learning is realized by associating with virtuous friends, thus one can obtain the wisdom of hearing (wisdom from listening to the Dharma). Because of obtaining the power of contemplation wisdom (wisdom from contemplating the Dharma), it is called the fruit of extensive learning. Because of dwelling in solitude, it is called the purity of extensive learning, which is the wisdom of cultivation (wisdom from practicing the Dharma). Seven, elucidating the seven dharmas such as the Bodhisattva's intention. Jingyun said: 'The following two chapters are the chapter on determining intention.' Now, let's not follow this statement, because it would reverse the order. Among the seven dharmas, divide them into two parts. The first three are to distinguish intention based on faith, and the latter four are to elucidate the differences between wisdom and knowledge. The first three intentions refer to the three kinds of faith that Bodhisattvas before the grounds have: first, believing that there is such a true nature of reality (the true state of things) that can be cultivated and realized; second, believing that the Buddha's teachings have infinite merits manifested; third, believing that the merits of conditioned dharmas (dharmas arising from causes and conditions) and unconditioned dharmas (dharmas not dependent on causes and conditions) can be obtained. The Compendium of Abhidharma also speaks of these three, with a slightly different order. It says: first, believing in real existence; second, believing in attainability; third, believing in infinite merits. Next, explaining the four sentences of the sutra such as 'compassion' can be understood. Eight, elucidating the faults of three kinds of thinking. The so-called incomplete thinking refers to thinking that ascetic practices, etc., are the cause of Nirvana (extinction), and one cannot ultimately reach Nirvana. Non-place thinking refers to thinking about 'I have boundaries or no boundaries,' etc., generating thinking in places where one should not think, called non-place. Inverted thinking refers to thinking of permanence, pleasure, purity, etc., in suffering, impermanence, impurity, etc., called inverted thinking. From the ninth chapter below, determining the six chapters of giving, etc., there is an explanation of the content below elucidating the two obstacles of giving and morality, which is still the chapter on determining the lineage of power. From 'Furthermore, giving, etc., has already been widely explained' below, it is the determination of the six chapters of giving, etc. However, for now, let's follow the previous judgment and divide them into two parts. First, separately determine the two chapters of giving (charity) and morality (precepts), and then make a general determination.

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施等六品。前中先施后戒。施中初開七種。二依。次辨初施物凈有十相中。三應時施謂當彼所樂與彼。第七隨樂施謂隨求者所愛樂施。此二何別。解云。第三知有飢渴之者。當彼饑時施食。饑時施漿。不言飢渴者來求方施。第七即言隨樂施者謂隨求者所樂施與。是來求施。又第七施不限其時。隨其所樂後方施與亦名隨樂。六如法施謂無罪相應者。不離希求三時俱凈。第二戒凈可知。第三見凈十中。五不觀施全無有果而行慧施者。非邪見心中行施。六不觀施不相似果而行慧施者。道理舍好色香等物行施。還招好色香等。名觀相似果。若見舍好色等感惡色等。名觀不相似果。七不觀施有顛倒果者。若見由舍財物令他安樂自招窮苦。名觀顛倒。八不觀殺害為伴侶善而行慧施者。有為行施為求伴侶遂殺羊等。會諸行伴而共行施。不見此益。九者不觀見現神足者所有奇變吉祥之相而方行施。第四心凈。第五語凈。文相可解。第六智凈中徴列十相。次第別解。施體相者。即是三業等起思及以五蘊也。言或由善根后謂於前生或現法受等者。善根是總。下別分別。或由前生善根感財行施。或現起善根感財行施名現法受。或發神通者。由現神力雨寶行施。或由法受所致財物而用慧施者。或前生行施今感財行施亦名為法受。或他積集所有財

【現代漢語翻譯】 現代漢語譯本 關於佈施等六品，在前面的內容中，先講佈施后講持戒。在佈施中，首先展開七種佈施。其次是依據（某種標準）。接著辨析最初的佈施，其中財物清凈有十種相狀。第三種是應時佈施，指的是在對方需要的時候給予對方所喜愛的。第七種是隨樂佈施，指的是隨著請求者所喜愛的東西而佈施。這兩種佈施有什麼區別呢？解釋說，第三種佈施是知道有人飢渴，在他們飢餓的時候施捨食物，口渴的時候施捨飲料，沒有說飢渴的人來請求才施捨。第七種隨樂佈施，就是說隨著請求者所喜愛的東西而施捨。是有人來請求才施捨。而且第七種佈施不限定時間，隨著他們所喜愛的東西之後才施捨，也叫做隨樂佈施。 第六種是如法佈施，指的是與沒有罪過的事情相應的佈施，不離開希求，三時（佈施前、佈施時、佈施后）都是清凈的。第二種持戒清凈可以理解。第三種見解清凈有十種，第五種是不觀察佈施完全沒有果報而進行智慧的佈施，不是以邪見的心進行佈施。第六種是不觀察佈施沒有相似的果報而進行智慧的佈施，按照道理捨棄好的顏色、香味等東西進行佈施，還會招來好的顏色、香味等，這叫做觀察相似的果報。如果看到捨棄好的顏色等，卻感得不好的顏色等，這叫做觀察不相似的果報。第七種是不觀察佈施有顛倒的果報，如果看到因為捨棄財物使他人安樂，自己卻招來窮困，這叫做觀察顛倒。 第八種是不觀察殺害作為伴侶的善行而進行智慧的佈施，有人爲了進行佈施而尋求伴侶，於是殺羊等動物，聚集各種人作為伴侶而共同進行佈施，沒有看到這種行為的過失。第九種是不觀察看到顯現神通者所擁有的奇特變化和吉祥的相狀才進行佈施。第四種是心清凈。第五種是語言清凈。文句的相狀可以理解。第六種是智慧清凈，其中列舉了十種相狀，依次分別解釋。佈施的本體相狀，就是身、口、意三業發起的思以及五蘊。說到或者由於善根之後，指的是在前世或者現世所感受到的等等，善根是總的，下面分別解釋。或者由於前世的善根感得財富而進行佈施，或者現在生起善根感得財富而進行佈施，這叫做現世感受。或者發起神通的人，由於現在的神通力量降下寶物而進行佈施。或者由於法受所得到的財物而用智慧進行佈施，或者前世進行佈施，今世感得財富而進行佈施，也叫做做法受。或者他人積聚的所有財富。

【English Translation】 English version The six categories, beginning with Dāna (charity/giving). In the preceding section, giving is discussed before morality. Within giving, seven types are initially outlined. Secondly, there is reliance (on a certain standard). Next, the initial giving is analyzed, where the purity of the object has ten aspects. The third is timely giving, which refers to giving what the recipient desires when they need it. The seventh is giving according to pleasure, which refers to giving according to what the seeker loves. What is the difference between these two? The explanation is that the third type knows that someone is hungry or thirsty and gives food when they are hungry and drink when they are thirsty, without saying that they only give when the hungry or thirsty person asks. The seventh, giving according to pleasure, means giving according to what the seeker loves. It is giving when someone comes to ask. Moreover, the seventh type of giving is not limited by time; giving according to what they love later is also called giving according to pleasure. The sixth is giving according to the Dharma (law/teachings), which refers to giving that is in accordance with what is without sin, not departing from seeking, and pure in the three times (before, during, and after giving). The second, purity of morality, is understandable. The third, purity of view, has ten aspects. The fifth is giving with wisdom without observing that giving has no result at all; it is not giving with a mind of wrong views. The sixth is giving with wisdom without observing that giving has dissimilar results; according to reason, giving up good colors, fragrances, etc., will still attract good colors, fragrances, etc., which is called observing similar results. If one sees that giving up good colors, etc., results in bad colors, etc., this is called observing dissimilar results. The seventh is not observing that giving has inverted results; if one sees that giving up wealth makes others happy but brings poverty to oneself, this is called observing inversion. The eighth is giving with wisdom without observing killing as a companion to good deeds; some people seek companions for giving, so they kill sheep and other animals, gather various people as companions, and give together, without seeing the fault in this behavior. The ninth is not observing the wondrous transformations and auspicious signs possessed by those who manifest supernatural powers before giving. The fourth is purity of mind. The fifth is purity of speech. The meaning of the words is understandable. The sixth is purity of wisdom, in which ten aspects are listed and explained separately in order. The essential nature of giving is the thought arising from the three karmas (body, speech, and mind) and the five skandhas (aggregates). When it is said 'or after the root of goodness,' it refers to what is felt in the previous life or in the present life, etc. The root of goodness is general, and the following explains it separately. Either one gives because of the wealth gained from the root of goodness in a previous life, or one gives because of the wealth gained from the root of goodness arising in the present life, which is called feeling in the present life. Or those who have developed supernatural powers give by raining down treasures through their supernatural power. Or one uses wisdom to give with the wealth obtained through Dharma-reception, or one gives in a previous life and gains wealth in this life to give, which is also called Dharma-reception. Or all the wealth accumulated by others.

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物而用慧施者。是標。下釋。用他積集財物所以如勸導他者。由勸他故教用施。或任彼務者。如主藏臣王遣行施。言貧乏中財大財者。即是三品。貧乏為下品也。二門生福者。景雲。一欲令彼於三寶田興造善事。二舍財與令其行施。由此二門生無量福。泰云。佛法合為一門。及僧田等為第二門。有釋。自行教他名為二門。或領彼恩令行慧施者。他不旨施。菩薩語言。我領汝恩后時報汝。如此善事汝但用我語努行施。或由生故者。有釋。欲菩薩自生天故。能自在施。或可觀他勝生故行慧施。今解。由生剎利等勝生故令行慧施。言五種過患六種七種八種者。基師等云。須勘慧遠法師地持記。有師云。或了六種。謂此諸欲是怖增語等者。增語有二。一為喜樂而起增語。二為憂怖而起增語。因憂喜事增多言語名為增語。菩薩能知五欲惡法是怖增語。由知過患以五欲財急行慧施。此五六七八種須勘阿含。又更有解。此等並準思所成地文數可知也。謂五種過患者。即色聲香味觸過患也。六種患者。須勘余處。或可即是六種前欲過患。如第十八卷。七種者。所謂諸欲無常(一)。虛偽(二)。空無有實(三)。敗壞之法(四)。猶如幻事誑惑愚夫(五)。甚少愛味(六)。多諸過患(七)。八種者。謂諸欲如枯骨。亦如暖肉段。如草

【現代漢語翻譯】 現代漢語譯本 用智慧佈施財物的人，這是標幟。下面解釋。用他人積聚的財物，就像勸導他人一樣。由於勸導他人的緣故，教導他們用財物佈施。或者承擔他們的事務，比如掌管倉庫的官員奉國王之命進行佈施。所說的在貧乏中獲得大財富，指的是三種品類。貧乏是下品。通過兩種途徑產生福報，景雲說：一是希望他們在三寶田中興建善事；二是捨棄財物，讓他們去佈施。通過這兩種途徑，產生無量的福報。泰說：佛法合為一門，僧田等為第二門。有一種解釋是，自己修行教導他人，稱為二門。或者接受他們的恩惠，讓他們行智慧佈施。如果他們不樂意佈施，菩薩會說：『我接受你的恩惠，以後會報答你。』對於這樣的善事，你只要聽我的話，努力去佈施。或者由於出生的緣故，有一種說法是，某菩薩由於自己生於天界，能夠自在地佈施。或者可以觀察到他人殊勝的出生，因此行智慧佈施。現在的理解是，由於出生于剎帝利等殊勝的階層，因此讓他們行智慧佈施。所說的五種過患、六種、七種、八種，基師等人說：需要查閱慧遠法師的《地持記》。有法師說：或者瞭解六種，即這些慾望是恐怖的增語等。增語有兩種：一是為喜樂而起的增語，二是為憂怖而起的增語。因為憂愁或喜悅的事情增多而說的話，稱為增語。菩薩能夠知道五欲的惡法是恐怖的增語。由於知道這些過患，因此用五欲的財物急速地行智慧佈施。這五種、六種、七種、八種需要查閱《阿含經》。又有一種解釋，這些都按照《思所成地》的文數可以得知。所說的五種過患，即色、聲、香、味、觸的過患。六種過患，需要查閱其他地方。或者可以就是前面所說的六種慾望的過患，如第十八卷所說。七種，即所謂的諸欲是無常(anitya)(一)，虛偽(mithya)(二)，空無有實(shunyata)(三)，敗壞之法(vinasha)(四)，猶如幻事誑惑愚夫(maya)(五)，甚少愛味(alpa asvada)(六)，多諸過患(bahu adinava)(七)。八種，即所謂的諸欲如同枯骨，也如同溫暖的肉塊，如同草。

【English Translation】 English version He who uses wisdom to give alms with material possessions, this is a sign. The following explains. Using the accumulated wealth of others is like advising them. Because of advising others, teaching them to use wealth for almsgiving. Or undertaking their affairs, such as a minister in charge of the treasury carrying out almsgiving on the king's orders. The statement 'great wealth in poverty' refers to three categories. Poverty is the lowest category. Generating blessings through two doors, Jingyun says: first, wishing them to build good deeds in the fields of the Three Jewels (Triratna); second, giving up wealth and letting them practice almsgiving. Through these two doors, immeasurable blessings are generated. Tai says: the Buddha's teachings and the Dharma (Buddha-dharma) together form one door, and the Sangha (monastic community) fields etc. form the second door. One explanation is that practicing oneself and teaching others is called the two doors. Or accepting their kindness and letting them practice wisdom almsgiving. If they are unwilling to give alms, the Bodhisattva (enlightenment being) will say: 'I accept your kindness and will repay you later.' For such good deeds, you only need to listen to my words and strive to give alms. Or due to birth, one saying is that a certain Bodhisattva, because he himself was born in the heavens, is able to give alms freely. Or one can observe the superior birth of others, therefore practicing wisdom almsgiving. The current understanding is that because of being born into superior classes such as Kshatriyas (warrior class), they are made to practice wisdom almsgiving. The so-called five faults, six, seven, eight, Master Ji and others say: it is necessary to consult Master Huiyuan's Commentary on the Bodhisattva-bhumi (Bodhisattva Grounds). Some teachers say: or understanding the six, that is, these desires are fearful exaggerations etc. There are two types of exaggeration: one is exaggeration arising from joy, and the other is exaggeration arising from fear. Speech that increases due to matters of sorrow or joy is called exaggeration. The Bodhisattva is able to know that the evil dharmas (teachings) of the five desires are fearful exaggerations. Because of knowing these faults, therefore using the wealth of the five desires to quickly practice wisdom almsgiving. These five, six, seven, eight need to be consulted in the Agamas (collection of early Buddhist texts). There is another explanation, these can all be known according to the number of texts in the Thinking-Accomplished Ground. The so-called five faults are the faults of form (rupa), sound (shabda), smell (gandha), taste (rasa), and touch (sparsha). The six faults need to be consulted elsewhere. Or it may be the faults of the six previous desires, as mentioned in the eighteenth volume. The seven are the so-called desires are impermanent (anitya) (1), false (mithya) (2), empty and without substance (shunyata) (3), laws of decay (vinasha) (4), like illusions deceiving fools (maya) (5), very little taste (alpa asvada) (6), many faults (bahu adinava) (7). The eight are the so-called desires are like dry bones, also like warm pieces of meat, like grass.

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炬相似。猶如大火坑。譬如蟒毒蛇。亦如夢所見。如借莊嚴具。如樹端熟果。十四垢業善惡四友隱覆六方者。並出阿含善生經中。如前第四十四卷記釋。第七垢凈中。耽湎者。著財物也。觀果者。觀施所得果也。謂貧乏者于自僕從等者。謂若菩薩貧者唯施自僕從等。若中財者施僕從及前貧者。若大財者施於僕從貧苦及余來者。言遠離滅小垢者。泰師云。應是咸字也。施居處事者。施床座等。又解。施園林等。一于因中無倒意樂者。了行施因定能招樂。二于果中無著者。受施果中心不耽著。觀察田者有五。一於是處乞求可得者。觀彼乞者若行財施。他來從乞乞求可得我今施之。二於是處已有乞求復加貧匱者。觀知乞者曾被乞求。今加貧匱故慧施之。三者貧匱無怙。四者有無依怙為貧苦逼復行惡行。是名為田者。並可行施。五於是處雖無此等而有修行善行可得。亦復施與。七相非田中。一乞求者極大暴惡曾為怨害者。曾於施主已行怨害害心未除。歸依怨害而有所求者。雖先非怨而歸依我。怨有所求覓今來乞者亦不得施。此中方便乃至生及神力者。景師云。此中方便者謂串習施。不顧身命悲愍有情真實義故者。亦是方便。無上菩提勝解教導強力逼迫者。由菩提勝解逼迫自心令行慧施亦名方便。處任恩報生及神力者。或處職住

【現代漢語翻譯】 現代漢語譯本： 像火炬一樣危險，如同巨大的火坑。又像有毒的蟒蛇，也像夢中所見一樣虛幻。如同借來的華麗裝飾，又像樹梢上成熟的果實。』十四垢業』、『善惡四友』、『隱覆六方』，都出自《阿含·善生經》，如同之前第四十四卷的記載和解釋。在『第七垢凈』中，『耽湎』指的是執著于財物。『觀果』指的是觀察佈施所得到的果報。對於貧乏的人，只施捨給自己的僕從等；菩薩如果是貧窮的，也只施捨給自己的僕從等；如果中等財富，則施捨給僕從以及之前的貧窮者；如果非常富有，則施捨給僕從、貧苦者以及其他前來求助的人。『遠離滅小垢』，泰師認為，應該是『咸』字。『施居處事』，指的是施捨床座等。另一種解釋是，施捨園林等。一，在因地中沒有顛倒的意樂，即明白行佈施的因，必定能招來快樂。二，對於果報沒有執著，即接受佈施的果報時，內心不貪戀執著。觀察福田有五種情況：一，在這個地方乞求可以得到，觀察那些乞討者，如果施行財物佈施，他人前來乞討，乞求可以得到，我現在就佈施給他。二，在這個地方已經有人乞求，並且更加貧困，觀察得知乞討者曾經被乞求過，現在更加貧困，所以用智慧佈施給他。三，貧困無依無靠。四，有人無依無靠，被貧困所逼迫，甚至做出惡行，這些人都可以稱為福田，都可以施行佈施。五，在這個地方雖然沒有以上情況，但是有人修行善行，也可以佈施給他。七種不是福田的情況：一，乞討者極其兇暴惡劣，曾經是怨家仇人，曾經對施主懷有怨恨，怨恨之心沒有消除，依附於怨恨而有所求的人。雖然先前不是怨家，但是依附於我的怨家，有所求，現在來乞討的人，也不應該施捨。這裡所說的方便，乃至生命和神通力，景師認為，這裡所說的方便，指的是串習佈施，不顧惜自己的生命，悲憫有情眾生，真實意義的緣故，這也是方便。無上菩提的殊勝理解，教導和強力逼迫，由於對菩提的殊勝理解，逼迫自己的內心去施行智慧佈施，也叫做方便。處於任用、恩報、生命和神通力的情況，或者處於職位上。

【English Translation】 English version: Like a torch, it is similar to danger, like a huge fire pit. It is also like a poisonous snake, and as illusory as what is seen in a dream. Like borrowed gorgeous decorations, and like ripe fruits on the top of a tree. 'Fourteen defilements', 'four kinds of good and bad friends', 'covering the six directions', all come from the Āgama Siṃhasūtra (Good Life Sutra), as recorded and explained in the previous forty-fourth volume. In the 'Seventh Defilement Purification', 'indulgence' refers to attachment to wealth. 'Observing the fruit' refers to observing the karmic result obtained from giving. For the poor, only give to one's own servants, etc.; if a Bodhisattva (Enlightenment Being) is poor, they only give to their own servants, etc.; if they have moderate wealth, they give to servants and the previously poor; if they are very wealthy, they give to servants, the poor, and others who come for help. 'Away from extinguishing small defilements', Master Tai believes that it should be the character '咸' (xián). 'Giving dwelling places' refers to giving beds, seats, etc. Another explanation is giving gardens, etc. One, in the causal ground, there is no inverted intention, that is, understanding that the cause of giving will definitely bring happiness. Two, there is no attachment to the result, that is, when receiving the result of giving, the mind does not crave or cling to it. Observing the field of merit has five situations: one, in this place, begging can be obtained, observing those who beg, if giving material gifts, others come to beg, begging can be obtained, I will now give to them. Two, in this place, someone has already begged and is even more impoverished, observing and knowing that the beggar has been begged before, and is now even more impoverished, so give them wisdom. Three, the poor are without support. Four, some are without support, forced by poverty, and even commit evil deeds, these people can be called fields of merit, and giving can be practiced. Five, although there are no such situations in this place, there are people who practice good deeds, and one can also give to them. Seven situations that are not fields of merit: one, the beggar is extremely fierce and evil, and was once an enemy, once harbored resentment towards the giver, the heart of resentment has not been eliminated, and those who rely on resentment and seek something. Although they were not enemies before, those who rely on my enemies, seek something, and now come to beg, should also not be given to. The means mentioned here, even life and supernatural powers, Master Jing believes that the means mentioned here refers to the practice of giving, disregarding one's own life, having compassion for sentient beings, and for the sake of true meaning, this is also a means. The supreme understanding of Bodhi (Enlightenment), teaching and forceful coercion, due to the supreme understanding of Bodhi, forcing one's own mind to practice wisdom giving, is also called a means. Being in a situation of appointment, gratitude, life, and supernatural powers, or being in a position.

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既有力勢能行恩慧及以報恩皆名具方便德。或生剎利婆羅門等勝生之中。或因神力廣現財寶而行慧施。亦是具方便德而行慧施。今解。用具智悲無上菩提勝解。教導他人令行慧施。或強力逼人。或領他恩處任恩報。或生貴家。或由神力令他行施名具方便。

第七十五卷

上來辨施。下辨戒品。初總標。毗奈耶者。此云調伏。調伏三業也。次別解有四。初正辨戒相。次明護非護。第三明轉舍因緣。第四略解犯之相。初中分別三聚即為三段。初辨律儀戒。景雲。菩薩律儀戒即是聲聞七眾所受。如出家菩薩即與聲聞大僧所判多分是同。在家菩薩即與五戒所判多同。故云是七眾所受。理實要期時節有異。即心非心戒體亦異。備云。又解。聲聞七眾若受菩薩戒時。轉前七眾戒令成菩薩戒。故言即七眾。次辨攝善戒。略解六心應善觀察。辨相如文。於前三心不應生起。設起應舍。忍受有罪。第四有罪無罪不定。可解。第五病纏身心不得自在修于善。此忍受無罪。第六障隨行心。或愚世俗無義談說眾中觀有義利。忍受無罪。余即有罪。如是前三一向有罪。第五一向無罪。第四第六已生忍受或有罪或無罪不定。下辨攝眾生戒。當觀六處。一自。二他。三財衰。四財盛。五法衰。六法盛。財盛如文可解。法衰者。謂越所受者

【現代漢語翻譯】 現代漢語譯本 既有能力和權勢，又能施行恩惠，以及報答恩情，都叫做具備方便之德。或者出生在剎利（Kshatriya，印度種姓制度中的第二等級，即武士階層）、婆羅門（Brahmana，印度種姓制度中的第一等級，即祭司階層）等優越的階層之中。或者憑藉神通之力廣泛顯現財寶而行佈施，也是具備方便之德而行佈施。現在解釋為，運用具備智慧和慈悲的無上菩提的殊勝理解，教導他人去施行智慧的佈施。或者用強力逼迫他人，或者領受他人的恩惠而盡力報答，或者出生在尊貴的家庭，或者憑藉神通之力使他人施行佈施，都叫做具備方便。

第七十五卷

上面辨析了佈施，下面辨析戒品。首先是總的標示。毗奈耶（Vinaya），這裡翻譯為『調伏』，調伏身、口、意三業。其次是分別解釋，有四個方面。首先是正式辨析戒相，其次是說明守護與不守護，第三是說明轉變和捨棄的因緣，第四是簡略解釋違犯的相狀。在最初的辨析戒相中，分別三聚戒，即分為三個部分。首先辨析律儀戒。景雲說，菩薩律儀戒就是聲聞七眾所受持的戒律。例如出家菩薩所受持的戒律與聲聞大僧所受持的戒律大部分是相同的。在家菩薩所受持的戒律與五戒所規定的內容大多相同。所以說菩薩律儀戒是七眾所受持的。實際上，約定的時間和階段有所不同，即心戒和非心戒的戒體也不同。備云說，又有一種解釋是，聲聞七眾如果受持菩薩戒時，就轉變之前的七眾戒，使之成為菩薩戒，所以說就是七眾戒。其次辨析攝善戒，簡略解釋六種心，應當善於觀察。辨析相狀如同經文所說。對於前三種心不應該生起，如果生起就應當捨棄，忍受這些心是有罪的。第四種心是有罪還是無罪是不確定的，可以理解。第五種心是身體和心被疾病纏繞，不能夠自由自在地修習善法，這種情況下忍受是沒有罪的。第六種心是障礙隨行心，或者愚昧的世俗之人，在談論沒有意義的事情的大眾中，認為有意義和利益，這種情況下忍受是沒有罪的。其餘的情況就是有罪的。像這樣，前三種心是一定有罪的，第五種心是一定沒有罪的，第四種和第六種心，如果已經生起並忍受，那麼或者有罪或者沒有罪是不確定的。下面辨析攝眾生戒，應當觀察六個方面：一、自己；二、他人；三、財富衰損；四、財富興盛；五、佛法衰敗；六、佛法興盛。財富興盛如同經文所說可以理解。佛法衰敗是指違越所受持的戒律。

【English Translation】 English version Having the power and influence to bestow kindness and repay favors is called possessing the virtue of skillful means (Upaya-guna). Being born into superior castes such as Kshatriyas (the warrior class in the Indian caste system) or Brahmanas (the priestly class in the Indian caste system), or widely manifesting wealth through supernatural powers to practice generosity, is also practicing generosity with the virtue of skillful means. Now, it is explained as using the supreme understanding of Bodhi (enlightenment) that possesses wisdom and compassion to teach others to practice the generosity of wisdom. Forcing others with strength, repaying kindness received, being born into a noble family, or using supernatural powers to make others practice generosity are all called possessing skillful means.

Volume 75

Above, we have discussed generosity. Below, we will discuss the precepts. First, there is a general introduction. Vinaya (discipline) is translated here as 'taming,' taming the three karmas of body, speech, and mind. Second, there are four aspects of separate explanation. First, there is the formal discussion of the characteristics of the precepts; second, there is the explanation of guarding and not guarding; third, there is the explanation of the causes and conditions for transformation and abandonment; and fourth, there is a brief explanation of the appearances of transgressions. In the initial discussion of the characteristics of the precepts, the three categories of precepts are distinguished, which are divided into three parts. First, the Pratimoksha (code of monastic rules) precepts are discussed. Jingyun says that the Bodhisattva Pratimoksha precepts are those received by the seven assemblies of Sravakas (disciples who hear the teachings). For example, the precepts received by ordained Bodhisattvas are mostly the same as those received by the great Sangha (monastic community) of Sravakas. The precepts received by lay Bodhisattvas are mostly the same as the Five Precepts. Therefore, it is said that the Bodhisattva Pratimoksha precepts are received by the seven assemblies. In reality, the agreed-upon times and stages are different, and the nature of the precepts of mind and non-mind are also different. Bei Yun says that another explanation is that when the seven assemblies of Sravakas receive the Bodhisattva precepts, they transform the previous seven assemblies' precepts into Bodhisattva precepts, so it is said that they are the seven assemblies' precepts. Second, the Samgraha-dharma (gathering wholesome qualities) precepts are discussed, with a brief explanation of the six minds that should be carefully observed. The characteristics are explained as in the text. The first three minds should not arise; if they arise, they should be abandoned, and enduring these minds is sinful. Whether the fourth mind is sinful or not is uncertain and can be understood. The fifth mind is when the body and mind are entangled by illness and cannot freely cultivate wholesome qualities; enduring this is not sinful. The sixth mind is the obstructing mind that follows along, or when ignorant worldly people consider meaningless talk in the assembly to be meaningful and beneficial; enduring this is not sinful. The rest are sinful. In this way, the first three minds are definitely sinful, the fifth mind is definitely not sinful, and the fourth and sixth minds, if they have already arisen and been endured, are either sinful or not sinful and are uncertain. Below, the Sattva-artha (benefiting sentient beings) precepts are discussed, and six aspects should be observed: 1. oneself; 2. others; 3. decline of wealth; 4. prosperity of wealth; 5. decline of the Dharma; 6. prosperity of the Dharma. The prosperity of wealth can be understood as in the text. The decline of the Dharma refers to violating the precepts that have been received.

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不得三學。于先未聞乃至不得聽聞于先未思不得思惟于未修證不得修證者。失三慧也。是即失於三學。失於三慧名為法衰。與此相違即名法盛。令他財盛不應為者。菩薩為他經營財物給施眾生自失三慧及失三學。此不應為。如令財盛法盛亦爾者。菩薩為他說法令他法盛。自失三學令自法衰。此不應為。乃至又諸菩薩作自財盛令他財盛此即應為者。不廢三學營事財物自足與人。亦即應為。如令財盛法盛亦爾者。菩薩自令法盛令他法盛不失。作本此亦應為。又諸菩薩作自法盛令他財盛。已下可解。第二明護非護中。初業前所說令修學。次正辨護不護相。于中先辨闕一不護。若護初戒能護餘二。后辨假實防護。以三因故名假。謂為令他知故非實防。隨順他故非實修。由他導故不得勝利。又此名實。第三明轉舍緣。若有不捨如是律儀至非彼舍者。此戒一受乃至菩提。又舍因緣略有四種乃至當知棄捨菩薩律儀者。景述三藏言。問云。前本地分中明舍菩薩戒但有二緣。一者退菩提心。二起增上品。今此何故明舍有其四緣。解云。開合為異。此中前二總是退菩提心。于中有其三品。若起上品退菩提心。所謂佛果難祈。眾生難度。長時苦行無力能行。從今已往不復能行求菩提道。起此心不待發言即便舍戒。即當此中第一緣也。所謂決定

【現代漢語翻譯】 現代漢語譯本 不得三學（戒、定、慧三學）。對於先前未曾聽聞的，乃至不得聽聞；對於先前未曾思考的，不得思考；對於未曾修證的，不得修證，這是失去三慧（聞慧、思慧、修慧）。這就是失去三學。失去三慧被稱為『法衰』。與此相反，就稱為『法盛』。爲了使他人財富增長而不應該做的事情：菩薩爲了他人經營財物，給施予眾生，自己卻失去三慧以及失去三學，這是不應該做的。如同爲了使財富增長，法也增長一樣：菩薩爲了他人說法，使他人佛法興盛，自己卻失去三學，使自己佛法衰退，這是不應該做的。乃至又說，諸位菩薩使自己財富增長，也使他人財富增長，這應該是做的：不廢棄三學，經營財物，自己充足也給予他人，這也是應該做的。如同爲了使財富增長，法也增長一樣：菩薩自己使佛法興盛，也使他人佛法興盛，不失去根本，這也是應該做的。又諸位菩薩使自己佛法興盛，使他人財富增長，以下可以理解。 第二部分說明守護與非守護。首先在開始時所說的，是爲了令修學。其次是正確辨別守護與不守護的相狀。其中首先辨別缺少一個就不算守護。如果守護最初的戒律，就能守護其餘兩個（定、慧）。後面辨別虛假和真實的防護。因為三種原因，被稱為虛假。爲了讓別人知道而並非真正防護。隨順他人而並非真正修行。由於他人引導而不能獲得勝利。又，這被稱為真實。 第三部分說明轉舍的因緣。如果有人不捨棄這樣的律儀，直到不是他捨棄的時候：此戒一旦受持，乃至菩提。又，捨棄的因緣略有四種，乃至應當知道捨棄菩薩律儀的情況。景述三藏說：問：前面《本地分》中說明捨棄菩薩戒只有兩種因緣，一是退失菩提心，二是生起增上煩惱。現在這裡為什麼說明捨棄有四種因緣？解答說：開合不同。這裡面，前兩種總是退失菩提心。其中有三種品類。如果生起上品退失菩提心，所謂佛果難以企及，眾生難以度化，長時間的苦行沒有能力能夠實行，從今以後不再能夠修行求菩提道。生起這種心，不需要說出來，立即捨棄戒律。就是這裡的第一種因緣，所謂決定。

【English Translation】 English version One must not [attain] the Three Learnings (Three Disciplines of morality, concentration, and wisdom). Regarding what has not been heard before, one must not even hear it; regarding what has not been contemplated before, one must not contemplate it; regarding what has not been cultivated and realized, one must not cultivate and realize it. This is losing the Three Wisdoms (wisdom of hearing, wisdom of thinking, wisdom of cultivation). This is losing the Three Learnings. Losing the Three Wisdoms is called 'decline of Dharma'. The opposite of this is called 'flourishing of Dharma'. What should not be done for the sake of increasing others' wealth: A Bodhisattva should not manage wealth for others, giving it to sentient beings, while losing their own Three Wisdoms and Three Learnings. This should not be done. Just as increasing wealth also increases Dharma: A Bodhisattva should not preach the Dharma for others, causing their Dharma to flourish, while losing their own Three Learnings, causing their own Dharma to decline. This should not be done. Furthermore, if Bodhisattvas increase their own wealth and also increase others' wealth, this should be done: Without abandoning the Three Learnings, managing wealth, being sufficient themselves and also giving to others, this should also be done. Just as increasing wealth also increases Dharma: Bodhisattvas should cause their own Dharma to flourish and also cause others' Dharma to flourish, without losing the root, this should also be done. Furthermore, if Bodhisattvas cause their own Dharma to flourish and cause others' wealth to increase, the following can be understood. The second part explains guarding and non-guarding. First, what was said at the beginning is for the sake of causing learning and cultivation. Second, it correctly distinguishes the characteristics of guarding and non-guarding. Among them, it first distinguishes that lacking one is not considered guarding. If one guards the initial precept, one can guard the remaining two (concentration and wisdom). Later, it distinguishes between false and true protection. It is called false because of three reasons: It is not true protection but is done to let others know. It is not true cultivation but is done to comply with others. It cannot attain victory because it is guided by others. Also, this is called true. The third part explains the conditions for relinquishing. If someone does not relinquish such precepts until it is not they who relinquish them: Once this precept is received, it lasts until Bodhi. Also, there are roughly four kinds of conditions for relinquishing, and one should know the circumstances under which one relinquishes the Bodhisattva precepts. The Jing Shu Tripiṭaka says: Question: In the previous 'Local Section', it was explained that there are only two conditions for relinquishing the Bodhisattva precepts: one is losing the Bodhi mind, and the other is generating increased afflictions. Why does it now explain that there are four conditions for relinquishing? Answer: The difference lies in opening and closing. Here, the first two are always losing the Bodhi mind. Among them, there are three categories. If one generates the highest level of losing the Bodhi mind, thinking that the fruit of Buddhahood is difficult to attain, sentient beings are difficult to liberate, long-term ascetic practices are impossible to perform, and from now on, one will no longer be able to cultivate the path to Bodhi. Generating this mind, without even speaking it, one immediately relinquishes the precepts. This is the first condition here, which is called determination.

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發起受相違心。若起中下品心。如前退屈。即復發言。我今舍所學處。爾時便舍。即當此中第二緣也。謂于有識大丈夫前發棄捨言。此中后二總是起增上煩惱犯而舍于戒。于中有二。犯根本四重。二犯隨順四重。前後方便。即當此中后二緣也。言他勝者。由犯四重為破戒所勝名他勝法。泰云。受戒之心名受心。發起相違本受戒心名不同分心。即便舍戒。一心雖未決。于有識別人前發言舍戒。此亦舍戒。三起輕徴煩惱。或總犯四重。或別犯一二。亦得舍。四起增上總別犯四重煩惱雖未犯四重。而已舍戒。有釋。十重戒中后四名四種他勝法。前六名隨順他勝法。言若有還得清凈受心復應還受者。不同聲聞犯如析石不可還合。第四略解持犯之相中。先解后結。前中有二。初施物通塞。后攝眾通塞。前中言若有葉紙已書正法有嬰兒慧眾生來乞等者。愚癡眾生來乞經卷。或賣或著。施者有罪。欲誡彼人。施者無罪。就攝眾通塞中。初約親怨中人以辨。后約出家依止以辨。結文可知。上來別辨施戒二品抉擇之義。自下總釋六品。于中初牒前廣說。許今略說。后正辨之。于中有二。初約五德通辨六度。后別約清凈施即六度。前中言無著者。除六弊故。無戀者。於三有因果中無繫著故。無罪者。遠離六度九門隨惑故。無分別者。不觀三

【現代漢語翻譯】 現代漢語譯本 發起受相違心（與所受戒律相違背的心）。如果生起中品或下品心，就像前面所說的退縮一樣。如果再次說出『我今舍所學處（我現在要放棄所學的戒律）』，那時就舍戒了。這就是此處的第二個緣。指的是在有識別能力的大丈夫面前說出放棄戒律的話語。這裡后兩種情況都是因為生起強烈的煩惱而犯戒並捨棄戒律。其中有兩種情況：一是犯根本四重戒，二是犯隨順四重戒，以及前後的方便行為，這就是此處的后兩種緣。說『他勝』，是因為觸犯四重戒而被破戒所勝，所以稱為他勝法。泰法師說，受戒的心稱為受心，生起與原本受戒心相違背的心稱為不同分心，這樣就舍戒了。即使心中尚未決定，但在有識別能力的人面前說出舍戒的話語，這也算是舍戒。三種情況是生起輕微的煩惱，或者總的犯了四重戒，或者分別犯了一二條，也可能捨戒。四種情況是生起強烈的總的或分別的觸犯四重戒的煩惱，即使尚未觸犯四重戒，也已經舍戒了。有解釋說，十重戒中的后四條稱為四種他勝法，前六條稱為隨順他勝法。如果有人還能恢復清凈的受戒之心，就應該重新受戒，這與聲聞乘犯戒后如石頭被劈開無法複合不同。 第四部分簡要解釋持戒和犯戒的相狀。先解釋后總結。前面分為兩部分：一是施捨物品的通達和阻塞，二是攝受大眾的通達和阻塞。關於施捨物品，如果有人用葉子紙寫了正法，有具有嬰兒般智慧的眾生來乞討等等。愚癡的眾生來乞討經卷，或者拿去賣掉或者穿在身上，施捨者是有罪的。如果想要告誡那個人，施捨者就沒有罪。關於攝受大眾的通達和阻塞，先從親近、怨恨、中等之人來辨別，然後從出家人的依止關係來辨別。總結的內容可以自己理解。上面分別辨別了施戒二品的抉擇之義。下面總的解釋六品，其中先引用前面廣說的內容，允許現在簡略的說，然後正式的辨別。其中分為兩部分：一是通過五德來通達的辨別六度，二是分別通過清凈的施捨來達到六度。前面說『無著者』，是爲了去除六種弊端。『無戀者』，是因為在三有（欲有、色有、無色有）的因果中沒有繫縛和執著。『無罪者』，是因為遠離了六度九門所隨順的迷惑。『無分別者』，是因為不觀察三

【English Translation】 English version Generating a mind contrary to the precepts received. If a mind of middle or lower quality arises, like the previous discouragement, then one speaks again, 'I now abandon the place of learning (the precepts I have learned).' At that time, one abandons the precepts. This is the second condition here. It refers to uttering words of abandonment before a knowledgeable great man. Here, the latter two conditions are all about violating the precepts due to arising increased afflictions and abandoning the precepts. Among them, there are two situations: one is violating the four root downfalls, and the other is violating the four secondary downfalls, as well as the preceding and following expedient actions. These are the latter two conditions here. 'Other-defeated' means being defeated by violating the four root downfalls, hence the name 'other-defeated dharma'. Master Tai said that the mind of receiving precepts is called the 'receiving mind', and generating a mind contrary to the original receiving mind is called a 'dissimilar mind', and thus one abandons the precepts. Even if the mind has not yet decided, but one utters words of abandoning the precepts before a knowledgeable person, this is also considered abandoning the precepts. The third situation is arising slight afflictions, or generally violating the four root downfalls, or separately violating one or two of them, one may also abandon the precepts. The fourth situation is arising strong afflictions of generally or separately violating the four root downfalls, even if one has not yet violated the four root downfalls, one has already abandoned the precepts. Some explain that the last four of the ten major precepts are called the four kinds of other-defeated dharmas, and the first six are called the secondary other-defeated dharmas. If someone can still restore a pure mind of receiving precepts, they should receive the precepts again, which is different from the Śrāvakayāna (聲聞乘) where violating the precepts is like a stone being split apart and cannot be rejoined. The fourth part briefly explains the characteristics of upholding and violating the precepts. First explain, then summarize. The preceding part is divided into two sections: one is the unobstructedness and obstruction of giving objects, and the other is the unobstructedness and obstruction of gathering the Sangha (僧伽). Regarding giving objects, if someone writes the correct Dharma (正法) on leaf paper, and a sentient being with the wisdom of an infant comes to beg for it, etc. If an ignorant sentient being comes to beg for scriptures, or sells them or wears them, the giver is at fault. If one wants to admonish that person, the giver is not at fault. Regarding the unobstructedness and obstruction of gathering the Sangha, first distinguish based on those who are close, hateful, and neutral, and then distinguish based on the reliance of renunciants. The concluding content can be understood by oneself. The above separately distinguishes the meaning of deciding on the two categories of giving and precepts. Below, the six categories are explained in general, in which the preceding extensive explanation is first cited, allowing for a brief explanation now, and then formally distinguishing. It is divided into two parts: one is the general distinction of the six perfections through the five virtues, and the other is the separate attainment of the six perfections through pure giving. The preceding says 'without attachment' in order to remove the six faults. 'Without clinging' is because there is no bondage or attachment in the causes and effects of the three realms of existence (欲有, 色有, 無色有). 'Without fault' is because one is far from the delusions that follow the nine gates of the six perfections. 'Without discrimination' is because one does not observe the three

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輪故。迴向者。回趣菩提故。如是菩薩由此五德至乃至名艱難慧等者。前本地分中明六度內。二皆有一頌頌於九門。云自性一切門。一切門善士。一切種逐求。二世樂清凈。今此文言菩薩施等即自性門。一切施等即第三門。廣說一切嗢拖南頌皆隨決了者。辨攝餘六門。廣隨應決了。就第二散釋六度清凈中。初釋施中言由增一次第者。如施門初自性施中唯一。第二一切施中有二。第三難行施即有三。乃至第九清凈施中有十。四辨戒品已訖。十凈者。即第九門中清凈戒有十。于中初一是意樂清凈。餘九是加行清凈。本地四十二云。云何菩薩清凈戒。當知此戒略有十種。一者初善受戒。唯為沙門三菩提故非為命故。二者不太沉戒。于違犯時遠離微薄生悔愧故。及不應舉戒遠離非處生悔愧故。三者離懈怠心戒。于睡眠樂倚樂臥樂不耽著故。晝夜勤修諸善品故。四者離諸放逸所攝受戒。修習如前所說五支不放逸。五者正愿戒。遠離利養恭敬貪故。不願生天而自要期修梵行故。六者軌則具足所攝受戒。七者正命具足所攝受戒。八者除于苦樂二邊戒故。九者永出離戒。遠離一切外道見故。十者于先所受無損失戒。于先所受無缺減故。當知初善受唯為沙門三菩提非為命者是意樂清凈。餘九是加行清凈。加行有五與九清凈相攝者。即第二

不沉掉第三離懈怠是初無間缺加行。第四遠離放逸所攝受或是第二遍修治加行。第五正愿戒是第三回向加行。第六軌則具足。第七正命。第八遠離二邊。第九永出離。總是第四助伴加行。第十于先所受無損無缺是第五守護加行。第三辨忍。忍有十凈中前九名思擇力清凈其第十名修習力凈者。如四十二云。菩薩清凈忍略有十種。一遇不饒益事終不返報。二不意憤。三恒現前欲作饒益。四先後無異非一益已舍而不益。五于有怨自往悔謝。六終不令他生疲厭然受謝。七成增上猛利慚愧。八于大師成上愛敬。九于有情增上哀愍。十一切不忍並助伴法皆得斷故。故言前九思擇力凈。第十名修習力凈。言思擇力凈復有四種。如文。一種二種者。初一攝一清凈。故言一種。謂初遠離罪生清凈攝初第一遇不饒益終不返報。第二彼不現行清凈攝二清凈故言二種。謂第二意不憤第三恒作饒益。后二各攝三種故言三三種。種謂第三無罪生清凈攝彼第四先後無異。第五于有怨自往悔謝。第六終不令他生疲然後受謝。第四遠離彼因清凈攝於第七成上慚愧第八于大師成上愛敬第九于有情增上哀愍。以前九清凈名思擇力清凈。思擇力清凈中廣即有九。略但有四。故得相攝。第十清凈名修習力故。與思擇力中四種清凈性別不相攝受。不忍因緣有三者。此

【現代漢語翻譯】 現代漢語譯本 不沉掉（不陷入低劣的狀態）第三離懈怠是初無間缺加行（指修行過程中不間斷地努力）。第四遠離放逸所攝受或是第二遍修治加行（指通過反覆修行來調伏內心）。第五正愿戒是第三回向加行（指將功德迴向給眾生）。第六軌則具足（指行為符合規範）。第七正命（指以正當的方式謀生）。第八遠離二邊（指不偏執于極端）。第九永出離（指永遠脫離輪迴）。總是第四助伴加行（指輔助修行的行為）。第十于先所受無損無缺是第五守護加行（指守護已獲得的成就）。 第三辨忍（辨別忍辱）。忍有十凈中前九名思擇力清凈（通過思考來達到清凈），其第十名修習力凈者（通過修行來達到清凈）。如四十二云：『菩薩清凈忍略有十種。一遇不饒益事終不返報（遇到對自己不利的事情，最終也不會報復）。二不意憤（不心懷憤怒）。三恒現前欲作饒益（總是想著利益他人）。四先後無異非一益已舍而不益（始終如一地利益他人，不會只利益一次就停止）。五于有怨自往悔謝（對有怨恨的人，主動前去懺悔道歉）。六終不令他生疲厭然受謝（最終不讓對方感到疲憊厭倦，然後接受道歉）。七成增上猛利慚愧（產生強烈的慚愧心）。八于大師成上愛敬（對上師產生極大的愛敬心）。九于有情增上哀愍（對眾生產生極大的悲憫心）。十一切不忍並助伴法皆得斷故（所有不忍之心以及助長不忍之心的法都能夠斷除）。』故言前九思擇力凈。第十名修習力凈。言思擇力凈復有四種。如文。一種二種者。初一攝一清凈。故言一種。謂初遠離罪生清凈攝初第一遇不饒益終不返報。第二彼不現行清凈攝二清凈故言二種。謂第二意不憤第三恒作饒益。后二各攝三種故言三三種。種謂第三無罪生清凈攝彼第四先後無異。第五于有怨自往悔謝。第六終不令他生疲然後受謝。第四遠離彼因清凈攝於第七成上慚愧第八于大師成上愛敬第九于有情增上哀愍。以前九清凈名思擇力清凈。思擇力清凈中廣即有九。略但有四。故得相攝。第十清凈名修習力故。與思擇力中四種清凈性別不相攝受。不忍因緣有三者（不能忍辱的原因有三種）。』

【English Translation】 English version 'Not sinking down' (not falling into a lower state), the third, 'separation from laziness,' is the initial 'uninterrupted application' (referring to continuous effort in practice). The fourth, 'being embraced by non-carelessness,' or the second, 'thoroughly cultivated application' (referring to taming the mind through repeated practice). The fifth, 'right aspiration and precepts,' is the third 'dedication application' (referring to dedicating merit to sentient beings). The sixth, 'completeness of rules' (referring to behavior conforming to norms). The seventh, 'right livelihood' (referring to earning a living in a righteous way). The eighth, 'separation from the two extremes' (referring to not being attached to extremes). The ninth, 'eternal liberation' (referring to permanently escaping samsara). All of these together are the fourth 'assisting application' (referring to actions that aid practice). The tenth, 'without damage or deficiency to what has been received,' is the fifth 'guarding application' (referring to guarding what has been achieved). Third, distinguishing patience (辨忍). Among the ten purifications of patience, the first nine are called 'purification of the power of discernment' (思擇力清凈, achieving purity through contemplation), and the tenth is called 'purification of the power of cultivation' (修習力凈者, achieving purity through practice). As the Forty-Two Sutra says: 'The pure patience of a Bodhisattva is roughly of ten kinds: 1. When encountering unfavorable events, ultimately not retaliating (遇不饒益事終不返報). 2. Not harboring resentment (不意憤). 3. Constantly desiring to benefit others (恒現前欲作饒益). 4. Being consistent in benefiting others, not benefiting only once and then stopping (先後無異非一益已舍而不益). 5. Going to those who harbor resentment to repent and apologize (于有怨自往悔謝). 6. Ultimately not causing others to feel tired or厭倦, and then accepting apologies (終不令他生疲厭然受謝). 7. Developing increasing and intense shame (成增上猛利慚愧). 8. Developing supreme love and respect for the Guru (于大師成上愛敬). 9. Developing supreme compassion for sentient beings (于有情增上哀愍). 10. Because all impatience and the accompanying factors are severed (一切不忍並助伴法皆得斷故).' Therefore, it is said that the first nine are the 'purification of the power of discernment.' The tenth is called the 'purification of the power of cultivation.' The 'purification of the power of discernment' is further of four kinds, as in the text. 'One kind and two kinds' means that the first one encompasses one purification, hence it is called 'one kind.' That is, the initial 'separation from the arising of sin' encompasses the first, 'ultimately not retaliating when encountering unfavorable events.' The second, 'that it does not manifest,' encompasses two purifications, hence it is called 'two kinds.' That is, the second, 'not harboring resentment,' and the third, 'constantly benefiting others.' The latter two each encompass three kinds, hence it is called 'three kinds.' The 'kind' refers to the third, 'no arising of sin,' encompassing the fourth, 'being consistent in benefiting others.' The fifth, 'going to those who harbor resentment to repent and apologize.' The sixth, 'ultimately not causing others to feel tired or厭倦, and then accepting apologies.' The fourth, 'separation from those causes,' encompasses the seventh, 'developing supreme shame,' the eighth, 'developing supreme love and respect for the Guru,' and the ninth, 'developing supreme compassion for sentient beings.' The preceding nine purifications are called the 'purification of the power of discernment.' In the 'purification of the power of discernment,' broadly speaking, there are nine, but concisely, there are only four, hence they are mutually encompassed. The tenth purification is called the 'purification of the power of cultivation,' and therefore it is not mutually encompassed by the four kinds of purifications in the 'purification of the power of discernment.' There are three causes for impatience (不能忍辱的原因有三種).'

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則所治也。第四辨精進有十清凈。一安處。本地分中名相攝。二純熟。彼名串習。三策發。彼名無緩。四方便。彼名善攝。五不虛時住。彼名應時修習。六艱辛住。彼名通達眾相。七出離。彼名不退弱。八攝受助伴。彼名不捨軛。九速疾神通。彼名平等。十無盡性。彼名迴向大菩提。第五辨靜慮有十清凈。十清凈。本地分名世間清凈。二無漏清凈。彼名出世清凈。三根本方便。彼名加行。四證得根本凈。與彼名同。五自在方便。彼名由根本勝進凈。六住自在凈。彼名入住出自在凈。七引發神通自在。彼名舍靜慮已復證入自在凈。八成就有情自在凈者。彼名神通變現自在凈。九降伏外道自在凈。彼名達離一切見趣凈。十無上離系凈。彼名離二障凈。第六慧有五清凈。依本地分四十二云。云何菩薩清凈慧略有十種。于真實義有二種。謂由盡所有性及如有性。取真實義故。此二與第一通達諸相同。于流轉義有二種慧。謂取正因果故。此二與第二通達緣起同。于執受義有二種慧。謂顛倒不顛倒如實了故故。與第三通達教道同。于方便義慧。謂一切所作所不應作如實了知故。與第四通達士用同。于究竟義有二種慧。謂雜染如實知雜染故。清凈如實知清凈故。與第五通達證得同。有釋。進定各十慧。五清凈是九門外更別立之。不及

【現代漢語翻譯】 現代漢語譯本 那麼，（精進）所調伏的（煩惱）也是如此。第四，辨別精進有十種清凈：一、安住（Anchu）。在《瑜伽師地論·本地分》中名為『名相攝』。二、純熟（Chunshu）。那裡名為『串習』。三、策發（Cefa）。那裡名為『無緩』。四、方便（Fangbian）。那裡名為『善攝』。五、不虛時住（Buxushi zhu）。那裡名為『應時修習』。六、艱辛住（Jianxin zhu）。那裡名為『通達眾相』。七、出離（Chuli）。那裡名為『不退弱』。八、攝受助伴（Sheshou zhuban）。那裡名為『不捨軛』。九、速疾神通（Suji shentong）。那裡名為『平等』。十、無盡性（Wujinxing）。那裡名為『迴向大菩提』。 第五，辨別靜慮有十種清凈：一、世間清凈（Shijian qingjing）。《瑜伽師地論·本地分》中名為『世間清凈』。二、無漏清凈（Wulou qingjing）。那裡名為『出世清凈』。三、根本方便（Genben fangbian）。那裡名為『加行』。四、證得根本凈（Zhengde genben jing）。與那裡的名稱相同。五、自在方便（Zizai fangbian）。那裡名為『由根本勝進凈』。六、住自在凈（Zhu zizai jing）。那裡名為『入住出自在凈』。七、引發神通自在（Yinfa shentong zizai）。那裡名為『舍靜慮已復證入自在凈』。八、成就有情自在凈（Chengjiu youqing zizai jing）。那裡名為『神通變現自在凈』。九、降伏外道自在凈（Xiangfu waidao zizai jing）。那裡名為『達離一切見趣凈』。十、無上離系凈（Wushang lixi jing）。那裡名為『離二障凈』。 第六，智慧有五種清凈。依據《瑜伽師地論·本地分》第四十二卷說：『菩薩的清凈智慧略有十種。』對於真實義有兩種智慧，即由盡所有性（Jin suoyou xing）和如所有性（Ru suoyou xing）來獲取真實義。這兩種智慧與第一種『通達諸相』相同。對於流轉義有兩種智慧，即獲取正因果（Zheng yinguo）的智慧。這兩種智慧與第二種『通達緣起』相同。對於執受義有兩種智慧，即如實了知顛倒與不顛倒的智慧。這與第三種『通達教道』相同。對於方便義的智慧，即如實了知一切所應作和不應作的智慧。這與第四種『通達士用』相同。對於究竟義有兩種智慧，即如實知雜染（Zaran）而知雜染，如實知清凈（Qingjing）而知清凈。這與第五種『通達證得』相同。』 有解釋說，精進和禪定各有十種，智慧的五種清凈是在九門之外另外建立的，沒有包括在內。

【English Translation】 English version So it is with what is subdued (the afflictions). Fourth, distinguishing diligence has ten purities: 1. Abiding (Anchu). In the 'Local Section' of Yogācārabhūmi-śāstra, it is called 'comprehension of names and characteristics'. 2. Proficiency (Chunshu). There it is called 'habituation'. 3. Incitement (Cefa). There it is called 'without slowness'. 4. Expediency (Fangbian). There it is called 'skillful comprehension'. 5. Not dwelling in vain time (Buxushi zhu). There it is called 'timely practice'. 6. Dwelling in hardship (Jianxin zhu). There it is called 'understanding all aspects'. 7. Renunciation (Chuli). There it is called 'not retreating or weakening'. 8. Embracing companions (Sheshou zhuban). There it is called 'not abandoning the yoke'. 9. Swift supernatural powers (Suji shentong). There it is called 'equality'. 10. Inexhaustible nature (Wujinxing). There it is called 'dedication to great Bodhi'. Fifth, distinguishing dhyāna has ten purities: 1. Worldly purity (Shijian qingjing). In the 'Local Section' of Yogācārabhūmi-śāstra, it is called 'worldly purity'. 2. Non-outflow purity (Wulou qingjing). There it is called 'transcendental purity'. 3. Fundamental expediency (Genben fangbian). There it is called 'preparatory action'. 4. Attaining fundamental purity (Zhengde genben jing). It has the same name there. 5. Unimpeded expediency (Zizai fangbian). There it is called 'purity advanced from the fundamental'. 6. Dwelling in unimpeded purity (Zhu zizai jing). There it is called 'purity of unimpeded entering, abiding, and emerging'. 7. Generating unimpeded supernatural powers (Yinfa shentong zizai). There it is called 'purity of unimpeded re-entry after abandoning dhyāna'. 8. Accomplishing unimpeded purity for sentient beings (Chengjiu youqing zizai jing). There it is called 'purity of unimpeded transformation through supernatural powers'. 9. Subduing heretical paths with unimpeded purity (Xiangfu waidao zizai jing). There it is called 'purity of attaining detachment from all views and tendencies'. 10. Supreme detachment purity (Wushang lixi jing). There it is called 'purity of detachment from the two obscurations'. Sixth, wisdom has five purities. According to the forty-second volume of the 'Local Section' of Yogācārabhūmi-śāstra: 'The pure wisdom of a Bodhisattva is briefly of ten kinds.' Regarding the meaning of reality, there are two kinds of wisdom, namely, obtaining the meaning of reality through the nature of 'exhausting all that exists' (Jin suoyou xing) and 'existing as it is' (Ru suoyou xing). These two are the same as the first, 'understanding all characteristics'. Regarding the meaning of transmigration, there are two kinds of wisdom, namely, the wisdom of obtaining the correct cause and effect (Zheng yinguo). These two are the same as the second, 'understanding dependent origination'. Regarding the meaning of apprehension, there are two kinds of wisdom, namely, truly knowing what is inverted and not inverted. This is the same as the third, 'understanding the teaching path'. Regarding the wisdom of expedient means, it is the wisdom of truly knowing all that should and should not be done. This is the same as the fourth, 'understanding the use of abilities'. Regarding the meaning of ultimate reality, there are two kinds of wisdom, namely, truly knowing defilement (Zaran) as defilement, and truly knowing purity (Qingjing) as purity.' This is the same as the fifth, 'understanding attainment'. Some explain that diligence and dhyāna each have ten kinds, and the five purities of wisdom are established separately outside the nine gates and are not included within them.

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前解。自下第十抉擇菩提分法品。于中分三。初辨三十七品能治。次辨所治十四種縛。后辨依定修觀解脫想縛。初中有二。一隨難別解。后辨次第。前中初明四念住。初以如量智別觀身受心法。次以如理智通觀身等真如。次明四正斷。云何菩薩為令未生惡不善法得不生故生欲乃至生思生舍者。修四正勤一一有八斷行。如前廣說。謂于真如境繫心令住者。四四正勤行還觀真如。為令一切至乃至廣說者。為令二縛得不生故。生欲等八斷行。如令已下類后三正勤行也。下辨次第。景雲。此中更不論余行相。于念住位者最初繫心置所緣境者。在十信位。次於所緣令心安住勤修正斷者。在十解。次得定者四意足。在十行十回向。五根在暖頂。五力在忍及世第一。七覺在初地見道。八正在二地已去修道位中。有釋。四念住在解脫分善位。四正斷在暖法。四如意足在頂。五根在忍五力在第一法。七覺在初地見道。八正在二地已去修道位。今準唯識論等。七覺在初地入心。八正在初地住心已去諸地。次辨所治十四種縛。景雲。言相縛粗重縛者。有二處說。一瑜伽上文說末那為相縛。由執取我相不解脫故。六識煩惱名粗重縛。六識粗心起煩惱縛障解脫。二顯揚說所執相分名為相縛。以于彼相不厭舍故。能執見分名粗重縛。以能執取縛過粗

【現代漢語翻譯】 現代漢語譯本 前面已經解釋了。下面是第十品，抉擇菩提分法品。其中分為三部分。首先辨別三十七道品（saptatrimśad-bodhipakṣikā-dharmāḥ，三十七種有助於證悟的修行方法），這些是能對治煩惱的方法。其次辨別所要對治的十四種束縛。最後辨別依靠禪定修習觀行，從而解脫對錶象的執著。第一部分中有兩點：一是隨順疑難分別解釋，二是辨別修行的次第。在第一點中，首先闡明四念住（catvāri smṛtyupasthānāni，四種專注的修行）。首先以如量智（yathāmati-jñāna，符合實際情況的智慧）分別觀察身（kāya，身體）、受（vedanā，感受）、心（citta，心識）、法（dharma，事物）。其次以如理智（yathābhūta-jñāna，如實了知的智慧）普遍觀察身等事物的真如（tathatā，事物的真實本性）。 其次闡明四正斷（catvāri samyakprahāṇāni，四種正確的努力）。菩薩如何爲了使未生起的惡不善法（akuśala-dharma，不好的、不道德的事物）不生起，而生起欲（chanda，願望）乃至生起思（citta，思考）、生起舍（upekṣā，捨棄）呢？修習四正勤（catvāri samyakpradhānāni，四種正確的精進），每一種都有八種斷行（prahāṇa-aṅga，斷除煩惱的行為），如前面廣泛解說的那樣。所謂對於真如的境界繫心安住，修習四正勤時，還要觀真如。爲了使一切乃至廣說，是爲了使兩種束縛不生起，而生起欲等八種斷行。如『令已下』是類似於後面的三種正勤行。 下面辨別修行的次第。景雲：這裡不再討論其他的修行方法。在念住的階段，最初繫心于所緣境（ālambana，專注的對象）的人，在十信位（daśa śraddhā-bhūmi，十種信心階段）。其次，對於所緣境令心安住，勤修正斷的人，在十解位（daśa vimukti-bhūmi，十種理解階段）。其次，獲得禪定的人，四如意足（catvāra ṛddhipādāḥ，四種如意足）在十行（daśa caryā-bhūmi，十種行為階段）、十回向位（daśa pariṇāmanā-bhūmi，十種迴向階段）。五根（pañcendriyāṇi，五種根）在暖位（ūṣmagata，修行升溫的階段）、頂位（mūrdhan，修行到達頂點的階段）。五力（pañca balāni，五種力量）在忍位（kṣānti，安忍的階段）及世第一位（laukikāgradharma，世間第一的階段）。七覺支（sapta bodhyaṅgāni，七種覺悟的因素）在初地（prathamā bhūmi，第一個菩薩階段）見道位（darśanamārga，見道的階段）。八正道（āryāṣṭāṅgamārga，八種正確的道路）在二地（dvitīyā bhūmi，第二個菩薩階段）以後修道位（bhāvanāmārga，修道的階段）中。 有一種解釋是，四念住在解脫分善位（mokṣabhāgīya-kuśala，趨向解脫的善法階段）。四正斷在暖法位。四如意足在頂位。五根在忍位，五力在第一法位。七覺支在初地見道位。八正道在二地以後修道位。現在根據《唯識論》等，七覺支在初地入心位（cittapraveśa，進入心性的階段）。八正道在初地住心位（cittasthiti，安住於心性的階段）以後各個菩薩階段。 其次辨別所要對治的十四種束縛。景雲：言相縛（lakṣaṇa-bandhana，對錶象的束縛）、粗重縛（daurbalya-bandhana，對粗重煩惱的束縛），有兩個地方提到。一是《瑜伽師地論》上文說末那識（manas，意識）是相縛，因為執取我相（ātma-saṃjñā，對自我的認知）而不解脫。六識（ṣaṭ vijñānāni，六種意識）的煩惱名為粗重縛，六識的粗心生起煩惱，束縛障礙解脫。二是《顯揚聖教論》說所執取的相分（nimitta-bhāga，被認知的表象部分）名為相縛，因為對於那些表象不厭惡捨棄。能執取的見分（darśana-bhāga，能認知的主觀部分）名為粗重縛，因為能執取而束縛的過失粗重。

【English Translation】 English version The previous has been explained. The following is the tenth chapter, the chapter on discerning the Bodhipakṣika-dharmas (saptatrimśad-bodhipakṣikā-dharmāḥ, the thirty-seven factors conducive to enlightenment). It is divided into three parts. First, distinguish the thirty-seven dharmas, which are the means to counteract afflictions. Second, distinguish the fourteen kinds of bonds to be counteracted. Finally, distinguish the liberation from the bondage of appearances through cultivating contemplation based on samādhi (concentration). There are two points in the first part: first, explain separately according to the difficulties; second, distinguish the order of practice. In the first point, first clarify the Four Smṛtyupasthānas (catvāri smṛtyupasthānāni, the four foundations of mindfulness). First, observe the body (kāya), sensations (vedanā), mind (citta), and dharmas (dharma) separately with yathāmati-jñāna (wisdom that conforms to the actual situation). Second, universally observe the tathatā (suchness, the true nature of things) of the body and other things with yathābhūta-jñāna (wisdom that knows things as they are). Second, clarify the Four Samyakprahāṇas (catvāri samyakprahāṇāni, the four right efforts). How does a Bodhisattva, in order to prevent the arising of unarisen akuśala-dharmas (unwholesome dharmas, bad and immoral things), generate chanda (desire), and even generate citta (thought), and generate upekṣā (equanimity)? Cultivate the Four Samyakpradhānas (catvāri samyakpradhānāni, the four right exertions), each of which has eight prahāṇa-aṅgas (factors of abandonment, actions to abandon afflictions), as explained extensively before. The so-called focusing the mind on the realm of tathatā, when cultivating the Four Samyakpradhānas, one should also contemplate tathatā. In order to make everything, and so on extensively, it is to prevent the arising of two kinds of bonds, and generate desire and other eight abandonment actions. Like 'making below' is similar to the following three Samyakpradhāna practices. Below, distinguish the order of practice. Jingyun: Here, other practice methods are no longer discussed. In the stage of Smṛtyupasthāna, the person who initially focuses the mind on the ālambana (object of focus) is in the daśa śraddhā-bhūmi (ten stages of faith). Second, the person who makes the mind abide in the object of focus and diligently cultivates Samyakprahāṇa is in the daśa vimukti-bhūmi (ten stages of understanding). Second, the person who obtains samādhi, the Four Ṛddhipādas (catvāra ṛddhipādāḥ, the four bases of spiritual power) are in the daśa caryā-bhūmi (ten stages of conduct), and the daśa pariṇāmanā-bhūmi (ten stages of dedication). The pañcendriyāṇi (five roots) are in the ūṣmagata (stage of warming up in practice), and the mūrdhan (stage of reaching the peak in practice). The pañca balāni (five powers) are in the kṣānti (stage of forbearance) and the laukikāgradharma (the highest worldly dharma). The sapta bodhyaṅgāni (seven factors of enlightenment) are in the prathamā bhūmi (the first Bodhisattva stage), the darśanamārga (path of seeing). The āryāṣṭāṅgamārga (eightfold noble path) is in the dvitīyā bhūmi (the second Bodhisattva stage) and beyond, in the bhāvanāmārga (path of cultivation). One explanation is that the Four Smṛtyupasthānas are in the mokṣabhāgīya-kuśala (wholesome dharmas tending towards liberation). The Four Samyakprahāṇas are in the ūṣmagata stage. The Four Ṛddhipādas are in the mūrdhan stage. The pañcendriyāṇi are in the kṣānti stage, and the pañca balāni are in the highest worldly dharma stage. The sapta bodhyaṅgāni are in the first bhūmi, the darśanamārga stage. The āryāṣṭāṅgamārga is in the second bhūmi and beyond, in the bhāvanāmārga stage. Now, according to the Vijñāptimātratāsiddhi and others, the sapta bodhyaṅgāni are in the cittapraveśa (stage of entering the mind) in the first bhūmi. The āryāṣṭāṅgamārga is in the cittasthiti (stage of abiding in the mind) and beyond in the various Bodhisattva stages in the first bhūmi. Next, distinguish the fourteen kinds of bonds to be counteracted. Jingyun: The lakṣaṇa-bandhana (bond of characteristics, the bondage of appearances) and daurbalya-bandhana (bond of weakness, the bondage of coarse afflictions) are mentioned in two places. First, the Yogācārabhūmi-śāstra says that the manas (mind) is the bond of characteristics, because it clings to the ātma-saṃjñā (perception of self) and does not liberate. The afflictions of the ṣaṭ vijñānāni (six consciousnesses) are called the bond of weakness. The coarse mind of the six consciousnesses gives rise to afflictions, binding and hindering liberation. Second, the Asaṅga's Compendium of Determinations says that the nimitta-bhāga (the perceived aspect, the aspect of perceived appearances) that is clung to is called the bond of characteristics, because one does not厭惡 (dislike and abandon) those appearances. The darśana-bhāga (the perceiving aspect, the subjective aspect of perception) that can grasp is called the bond of weakness, because the fault of being able to grasp and bind is coarse.

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重。名粗重縛。又粗重縛即是煩惱隨眠餘勢習氣。如阿羅漢斷惑種盡。仍有習氣不調柔性令身語意于緣有失。名粗重縛。如此等義論皆有文。言根縛者。因六根生煩惱縛故名根縛。亦可執著諸根不能厭舍名為根縛。如此由根被繫縛時。即有煩惱粗重不調柔性遍在身心不得安穩名粗重縛。二境縛者。于違順境生彼貪瞋。此有二義。一為境縛心不能捨離。二為貪瞋繫縛前境。皆名境縛。三有情展轉受相受縛者。仍是經說男為女色女為男色更相愛縛。四建立縛至故名建立者。眼等五根從業生時必取五塵。由五根起增上勢力引起五塵于中取執名建立縛。五于所知境無智縛者。不了所知即名為縛。六于能知智無智縛者。不悟能知之智亦名為縛。七後有愛縛者。為貪後有愛之所縛。八無有愛縛者。為執斷愛之所繫縛。九執著不平等因及無因縛者。如執自在為因或執我等為因。違正因理名不平等。或執諸法自然而有無有因緣。由依邪教執著不平等因及執無因所縛不悟正因。十證得增上慢縛者。于未證謂證增上慢縛。十一執著遍計所執自性縛者。此縛義總以一切執皆執遍計所執自性故。十二執著數取趣自性縛。即取執心為縛。十三補特伽羅遍知增上慢縛者。實未遍知諸數取趣而謂遍知為增上慢縛。十四法遍知增上慢縛者。實未遍知諸法

【現代漢語翻譯】 現代漢語譯本 重。名為粗重縛（煩惱的束縛）。又粗重縛即是煩惱隨眠的殘餘勢力和習氣。例如，阿羅漢斷盡了煩惱的種子，仍然有習氣和不調柔的習性，使得身語意在面對外緣時有所缺失，這稱為粗重縛。這些意義在論典中都有記載。 言根縛者，因為六根產生煩惱的束縛，所以稱為根縛。也可以說執著于諸根，不能厭離捨棄，稱為根縛。這樣，當根被繫縛時，就會有煩惱和粗重不調柔的習性遍佈身心，不得安穩，這稱為粗重縛。 二境縛者，對於違逆和順從的境界產生貪婪和嗔恨。這有兩種含義：一是心被境界束縛，不能捨離；二是貪婪和嗔恨束縛了前面的境界。都稱為境縛。 三有情展轉受相受縛者，仍然是經書上說的，男人為女色，女人為男色，互相愛戀束縛。 四建立縛至故名建立者，眼等五根從業力產生時，必定取著五塵。由於五根產生增上的勢力，引起五塵，于其中取著執取，稱為建立縛。 五于所知境無智縛者，不了知所知之境，就稱為縛。 六于能知智無智縛者，不覺悟能知之智，也稱為縛。 七後有愛縛者，被貪求後有的愛所束縛。 八無有愛縛者，被執著斷滅的愛所繫縛。 九執著不平等因及無因縛者，例如執著自在天為因，或者執著『我』等為因，違背了正確的因果道理，稱為不平等因。或者執著諸法自然而有，沒有因緣，由於依靠邪教，執著不平等的因以及執著無因，被這些所束縛，不覺悟正確的因果。 十證得增上慢縛者，對於未證得的境界，認為已經證得，這是增上慢的束縛。 十一執著遍計所執自性縛者，這個束縛的意義總括來說，就是一切執著都是執著遍計所執的自性。 十二執著數取趣（補特伽羅的另一種說法）自性縛，就是取著執著心為束縛。 十三補特伽羅遍知增上慢縛者，實際上沒有完全瞭解諸多數取趣，卻認為已經完全瞭解，這是增上慢的束縛。 十四法遍知增上慢縛者，實際上沒有完全瞭解諸法

【English Translation】 English version Heavy. Named the coarse and heavy bond (the bondage of afflictions). Furthermore, the coarse and heavy bond is the remaining power and habitual tendencies of dormant afflictions. For example, even after an Arhat has eradicated the seeds of affliction, they may still possess habitual tendencies and a lack of pliancy, causing their body, speech, and mind to err in relation to external conditions. This is called the coarse and heavy bond. Such meanings are recorded in treatises. The term 'root bond' refers to the bondage arising from the six roots (sense organs), hence the name. Alternatively, clinging to the sense organs and being unable to renounce them can also be called the root bond. Thus, when the roots are bound, afflictions and coarse, unyielding tendencies pervade the body and mind, preventing stability, which is called the coarse and heavy bond. The 'object bond' refers to generating greed and hatred towards agreeable and disagreeable objects. This has two meanings: first, the mind is bound by the object and cannot relinquish it; second, greed and hatred bind the mind to the object. Both are called the object bond. The 'bond of beings mutually receiving and experiencing' still refers to the sutra's description of men being bound by the allure of women and women by the allure of men, mutually bound by love. The 'establishment bond,' so named because of establishment, refers to how the five sense organs, arising from karma, inevitably grasp the five sense objects. Due to the increasing power of the five sense organs, they give rise to the five sense objects, and grasping and clinging to them is called the establishment bond. The 'bond of ignorance towards knowable objects' refers to not understanding the knowable, which is called a bond. The 'bond of ignorance towards the knowing wisdom' refers to not awakening to the wisdom that knows, which is also called a bond. The 'bond of love for future existence' refers to being bound by the love that craves future existence. The 'bond of non-existence love' refers to being bound by the love that clings to annihilation. The 'bond of clinging to unequal causes and causelessness' refers to, for example, clinging to Ishvara (自在天) as the cause or clinging to 'self' (我) as the cause, which contradicts the correct principle of causality and is called an unequal cause. Or clinging to the notion that phenomena arise naturally without causes and conditions. Due to relying on heretical teachings, clinging to unequal causes and clinging to causelessness, one is bound by these and does not awaken to correct causality. The 'bond of pride in attainment' refers to claiming to have attained what has not been attained, which is the bond of pride. The 'bond of clinging to the nature of what is completely imputed' refers to, in general, all clinging being clinging to the nature of what is completely imputed. The 'bond of clinging to the nature of the individual' (數取趣, another term for Pudgala) refers to taking clinging to the mind as a bond. The 'bond of pride in the complete knowledge of individuals' refers to not actually having completely understood all individuals, yet claiming to have completely understood them, which is the bond of pride. The 'bond of pride in the complete knowledge of phenomena' refers to not actually having completely understood all phenomena

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而謂遍知為增上慢縛。有師判云。於十四中。前四約相辨縛。后十約粗重辨縛。下辨依空修觀解脫想縛。于中有二。一辨解脫想縛。二辨解脫十一後後想縛。前中景雲。唯觀自身身受心法取于內想名初想縛。唯觀他身身受心法取著外想。是第二縛。總觀自他身受心法起內外想。是第三縛。見有眾生可度愿令解脫。是第四縛。由愿令他得解脫故執身等修觀住者。是第五想縛。見有修觀住人。是第六想縛。備云。此中辨離道品障所得勝利也。且約想數隨境說六。下辨解脫十一後後想縛。即於此中循環觀故復有十一後後想縛者。從始得念住後轉轉修時所起想縛。故云後後。謂于身等至是名初轉者。于彼四諦染凈法中起第一義想。是名初縛。即于苦集雜染第一義中起造作想。第二。即于滅道清凈第一義中起無造作想。第三。于滅諦起于常想。第四。于苦集造作起流轉想。第五。于滅諦道中起無變異想。第六。于流轉起苦想。第七。于苦中由生滅住異自相起有變異想。第八。於前滅諦無變苦集有變第一義中起能攝染污清凈一切法想。第九。即於前染凈中起于無我無染凈想為第十。小乘即就染凈非諦法辨于無我。無我之法不離染凈。以大乘辨二種無我是其六法故非染凈。故菩薩地云。有為無為名有。無我我所名非有。若起此想便稱

法想。云何名縛。解云。雖順經教起如此想。然心帶取執故名為縛也。即于染凈諸法起無自性相想。是第十一。唯知諸法無決定性。亦由情帶取執說名為縛。由諸菩薩乃至皆得解脫者。正明依空修習脫縛。自下第一一抉擇功德品。若依景師釋。此下乃至八殊勝來猶是抉擇是菩提分法品。其深密經文全是抉擇功德品。雖有此判。今還依前判。玄師親承三藏有此傳也。于中分二。初隨義難彼。后引深密經以辨七義。前中有四。初破初學大乘惡取空者。次成立大乘教起因緣。第三明自共相觀能證佛法。第四明由八殊勝諸地轉。初中先舉邪執。二正徴破。景雲。言于大乘中乃至一切皆無者。彼初學者作如是言。依他圓成依世俗門一切皆有。依勝義諦一切皆無。以依他無生圓成無性故。次下論主重徴定之。應告彼言乃至而起說故者。外人答言。依他圓成皆無自性。是勝義諦。于無性法假名建立為起言說更相教示。名為世俗。下論主徴。名言世俗為從因有自性所得為唯名言世俗說有者。且據依他色心等法世俗說有。為從因生自性可得。為無因生唯名言中世俗說有。此兩問定。自下正破。若名言世俗從因有者至不應理者。要是有法方從因生。若立世俗從因而生即是有法。而言非有。不應道理。若言佛說因緣所生我說即是空。雖從因生

【現代漢語翻譯】 現代漢語譯本 法想（Dharma conception）。什麼叫做『縛』（bondage）？解釋說：雖然順應經教產生這樣的想法，然而心中帶著執取，所以叫做『縛』。對於染凈諸法產生無自性相的想法，這是第十一（種）。僅僅知道諸法沒有決定性，也因為情感帶著執取，所以說叫做『縛』。由於諸菩薩乃至都能得到解脫，正是說明依靠空性修習而脫離束縛。從下面開始是第一，一一抉擇功德品。如果依照景師的解釋，從這裡開始乃至八種殊勝仍然是抉擇菩提分法品。《深密經》的經文全是抉擇功德品。雖然有這樣的判別，現在還是依照之前的判別，玄奘法師親自承接三藏有這樣的傳承。 其中分為二部分。首先是隨順意義詰難對方，然後引用《深密經》來辨明七種意義。前面有四個部分。首先是破斥初學大乘惡取空者，其次是成立大乘教法興起的因緣，第三是闡明自共相觀能夠證得佛法，第四是闡明由於八種殊勝諸地而轉變。最初的部分先舉出邪見，然後正式征破。景師說：『說到大乘中乃至一切皆無』，那些初學者這樣說：依他起（dependent origination）、圓成實（perfected nature）依世俗諦（conventional truth）來說一切都有，依勝義諦（ultimate truth）來說一切都沒有。因為依他起無生，圓成實無自性。 接下來論主重新徵問確定：『應該告訴他們乃至而起說故』。外人回答說：依他起、圓成實都沒有自性，這是勝義諦。對於無自性的法，假名建立為起言說，互相教示，叫做世俗諦。下面論主征問：名言世俗是從因有自性所得，還是僅僅是名言世俗說有？且就依他起的色心等法，世俗說有，是從因生自性可以得到，還是無因生僅僅在名言中世俗說有？這兩者是確定疑問。從下面開始正式破斥：『如果名言世俗是從因有』乃至『不應道理』。必須是有法才能從因生。如果立世俗是從因而生，就是有法，卻說它沒有，不合道理。如果說佛說因緣所生我說即是空，雖然是從因生。

【English Translation】 English version Dharma conception. What is called 'bondage'? The explanation is: although such thoughts arise in accordance with the scriptures and teachings, the mind carries attachment, so it is called 'bondage'. To have the thought of no self-nature regarding defiled and pure dharmas, this is the eleventh (kind). Merely knowing that dharmas have no fixed nature, also because emotions carry attachment, it is said to be 'bondage'. Because all Bodhisattvas and even all beings can attain liberation, it clearly explains that relying on emptiness to cultivate and escape bondage. From below begins the first, the chapter on individually discerning merits. If according to Jing Shi's explanation, from here onwards, even the eight superior qualities are still the chapter on discerning the factors of enlightenment. The entire text of the Saṃdhinirmocana Sūtra is the chapter on discerning merits. Although there is such a distinction, now it is still based on the previous distinction, as Master Xuanzang personally received the Tripiṭaka and has this transmission. It is divided into two parts. First, to challenge the other party according to the meaning, and then to cite the Saṃdhinirmocana Sūtra to clarify the seven meanings. There are four parts in the front. The first is to refute those who initially learn Mahāyāna and wrongly grasp emptiness, the second is to establish the causes and conditions for the rise of Mahāyāna teachings, the third is to clarify that observing the self and common characteristics can realize the Buddha-dharma, and the fourth is to clarify that it is due to the eight superior qualities that the various grounds are transformed. The initial part first raises the wrong view, and then formally refutes it. Jing Shi said: 'Speaking of Mahāyāna, even everything is non-existent', those beginners say this: Dependent origination (依他起, paratantra), perfected nature (圓成實, pariniṣpanna) according to conventional truth (世俗諦, saṃvṛti-satya) everything exists, according to ultimate truth (勝義諦, paramārtha-satya) everything is non-existent. Because dependent origination is unborn, perfected nature has no self-nature. Next, the author of the treatise re-questions to confirm: 'You should tell them and then say that it arises'. The outsider replies: Dependent origination and perfected nature have no self-nature, this is ultimate truth. For dharmas without self-nature, a false name is established as arising speech, teaching each other, called conventional truth. Below, the author of the treatise asks: Is nominal conventional truth obtained from the cause having self-nature, or is it merely said to exist in nominal conventional truth? And regarding the color and mind dharmas of dependent origination, it is said to exist in conventional truth, is it from the cause that self-nature can be obtained, or is it born without cause and only said to exist in nominal conventional truth? These two are definite questions. From below begins the formal refutation: 'If nominal conventional truth is from the cause', up to 'it is unreasonable'. There must be a dharma in order to be born from a cause. If establishing conventional truth is born from a cause, then it is a dharma, but it is said to be non-existent, which is unreasonable. If saying that the Buddha said that what arises from conditions, I say is emptiness, although it arises from conditions.

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何廢空者。即應返問。為從因生空。為從因生有。生空。龜毛兔角應從因生。以俱無故。若生有者。即是有法。云何名空。應知經意因緣生法者。即是依他。依他法上無決定無自然生性。故云我說即是空。若唯名言世俗有。名言世俗無事而有不應道理者。若言世俗不從因生。即無因果。無因果法無。就何施設名言世俗。故云名言世俗無事而有。不應道理。又應告言。長老何緣諸可得者此無自性者。此重徴問現可得法何緣無性。彼若得言顛倒事故者。外人答曰。雖現可得以顛倒故皆無自性。復應告言此顛倒事為有為無者。重二問定。若言有者說一切法由勝義故皆無自性不應道理者。汝若許有彼顛倒事。即有苦集因果法性。而言諸法由勝義故皆無自性。不應道理。若言無者顛倒事故諸可得者此無自性不應道理者。若顛倒事畢竟無者。應不可得猶如兔角。今現可得而言無者。不應道理。泰云。此是清辨等計。被慈氏所破。牒釋文義。如前第七十三卷記述。備師復云。清辨論師作如是計。依他起性以世俗故有。以勝義故無。遂違中道。解。放勒弁依他圓成有無即義。又解。中百論等宗名惡取空。前解為勝。以護法菩薩釋百論等所辨中道之義。護法宗承論伽。彼瑜若違瑜伽。何用造釋。次成立大乘教起因緣。景雲。由彼西國諸部

小乘皆不信有大乘理教。見學大乘者名為空華。汝立真如本來是有不生不滅。與彼外道立我本有不生不滅有何異耶。又汝所依大乘教門佛於何處而說。為何人請誰請佛說有何略何廣說。故汝所立大乘教門不可依信。我寧依彼涂灰外道。由如此事故立大乘教起。由五相故思擇大乘經起因緣說謂為于說者生恭敬故起第一說者。諸經中說世尊住在某方某林說處之言。為攝眾生故起第二說者。即諸經中引同聞眾與大苾芻眾千二百五十人俱菩薩三萬二千人等言。為于正法生尊重故起第三說者。即經中說解脫月等請說經人。不請而說聞法之徒不生難遭之想。為生尊重待請而說。為敘事故起第四說者。即諸經中佛為時眾略標章也。為欲宣說真實義故及多所說作故起第五說者。即諸經中廣說之言。達云。一者如是我聞等是。二者列眾。三者如梵王請故等說發起序也。四者謂于正宗分中略說所說事。五請為欲宣說真實故者廣分別義也。及多所作故者時眾得益依教奉行也。第三明十二處自共二觀有十無顛倒道能證所有不共佛法。六是自相觀。四是共相觀。一者了知隨眠等名遍計構畫唯有名言即顯眼等自性不可言說。二者了知于處遍計所執攝受虛妄即顯外處之自相。三者了知依他從因轉生。四者了知依他自然而滅名壞轉相。五了知清凈轉相乃

【現代漢語翻譯】 現代漢語譯本 小乘行者都不相信有大乘的教理教義，認為學習大乘的人如同在看虛幻的空花。你所建立的真如是本來就存在、不生不滅的，這與那些外道所說的『我』（ātman）本來就存在、不生不滅，有什麼區別呢？而且，你所依據的大乘經典，佛陀在什麼地方宣說的？是誰請求佛陀宣說的？誰請求的？佛陀宣說的大乘教義，哪些是簡略的，哪些是廣博的？因此，你所建立的大乘教義是不可信賴的。我寧願相信那些涂灰外道。由於這些原因，才要建立大乘教義的起源。由於五種原因，才要思擇大乘經的起源因緣，說明如下：第一，爲了使聽眾對說法者產生恭敬心，所以經典中會記載說法者。諸經中說世尊住在某方某林說法之處，是爲了攝受眾生。第二，爲了使聽眾對說法者產生恭敬心，所以經典中會記載聽眾。即諸經中引用『與大比丘眾千二百五十人俱，菩薩三萬二千人等』等語。第三，爲了使聽眾對正法生起尊重心，所以經典中會記載請求說法的人。即經中說解脫月等請說經人，不請而說，聞法之徒不生難遭之想，為生尊重待請而說。第四，爲了敘述事件的緣起，所以經典中佛為當時的大眾簡略地標出綱要。第五，爲了宣說真實的意義，以及爲了多方面地闡述，所以經典中會有廣說的內容。 達云說：『一者，如是我聞等是序分。二者，列出聽眾。三者，如梵王請法等，是發起序。四者，在正宗分中簡略地說出所要說的事。五者，爲了宣說真實，所以要廣泛地分別意義，以及爲了多方面地闡述，所以當時的大眾能夠得到利益，並依教奉行。』 第三，闡明通過十二處（āyatana）的自共二相的觀察，有十種無顛倒的道路，能夠證得所有不共的佛法。六種是自相觀，四種是共相觀。一者，了知隨眠（anuśaya）等名稱，是遍計所執的虛妄概念，只有名稱和語言，即顯現眼等自性不可言說。二者，了知對於十二處（āyatana）遍計所執的攝受是虛妄的，即顯現外處（bāhyāyatana）的自相。三者，了知依他起（paratantra）是從因緣而生。四者，了知依他起（paratantra）自然而滅，名為壞轉相。五者，了知清凈轉相，乃……

【English Translation】 English version The adherents of the Lesser Vehicle (Hinayana) do not believe in the doctrines and teachings of the Great Vehicle (Mahayana). They consider those who study the Mahayana to be looking at empty flowers. You establish that 'Tathata' (true suchness) is originally existent, neither arising nor ceasing. What difference is there between this and the 'Self' (ātman) that the non-Buddhists establish as originally existent, neither arising nor ceasing? Furthermore, where did the Buddha speak the Mahayana teachings that you rely on? Who requested the Buddha to speak them? Who requested it? What was the Buddha's explanation of the Mahayana teachings, what was brief, and what was extensive? Therefore, the Mahayana teachings that you establish are not trustworthy. I would rather believe those ash-smeared non-Buddhists. It is because of these reasons that the origin of establishing the Mahayana teachings arises. It is because of five reasons that the origins and conditions of the Mahayana sutras are considered. The explanation is as follows: First, in order to generate respect in the listeners towards the speaker, the sutras record the speaker. The sutras say that the World Honored One (Bhagavan) dwells in a certain direction, in a certain forest, speaking the Dharma, in order to gather sentient beings. Second, in order to generate respect in the listeners towards the speaker, the sutras record the audience. That is, the sutras quote phrases such as 'together with a great assembly of monks, one thousand two hundred and fifty people, and thirty-two thousand bodhisattvas, etc.' Third, in order to generate respect for the true Dharma in the listeners, the sutras record the person who requested the Dharma to be spoken. That is, the sutras say that 'Liberation Moon' (Vimukticandra) and others requested the speaker to speak the sutras. If the Dharma is spoken without being requested, the listeners will not have the thought that it is difficult to encounter. In order to generate respect, the Dharma is spoken after being requested. Fourth, in order to narrate the origin of the events, the Buddha briefly outlines the main points for the assembly at that time in the sutras. Fifth, in order to proclaim the true meaning, and in order to elaborate in many ways, the sutras contain extensive explanations. Da Yun said: 'First, 'Thus have I heard' (Evam mayā śrutam) etc., is the introductory section. Second, listing the audience. Third, such as Brahma requesting the Dharma, etc., is the initiating introduction. Fourth, in the main section, briefly state what is to be said. Fifth, in order to proclaim the truth, the meaning is widely distinguished, and in order to elaborate in many ways, the assembly at that time can benefit and practice according to the teachings.' Third, clarify that through the observation of the twelve sources (āyatana) in terms of their self and common characteristics, there are ten non-inverted paths that can realize all the uncommon Buddha-dharmas. Six are the observation of self-characteristics, and four are the observation of common characteristics. First, knowing that the names of latent tendencies (anuśaya) etc., are conceptual constructs of complete fabrication, only having names and language, that is, the nature of the eye etc., is inexpressible. Second, knowing that the appropriation of the completely fabricated in the twelve sources (āyatana) is false, that is, revealing the self-characteristic of the external sources (bāhyāyatana). Third, knowing that dependent arising (paratantra) arises from conditions. Fourth, knowing that dependent arising (paratantra) naturally ceases, called the phase of destruction. Fifth, knowing that the phase of purity is...

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至當知此依二業。一生起清凈是道。二寂滅清凈是滅。六者了知有為可為名言安足處此上自相下是共相。七者了知無常空及無我。八者了知所證無分別起所行之理。九者了知所證但是出世智所行法。十者了知聖道為涅槃因。第四明由八殊勝于諸住地後後轉勝。此是通諸地之德也。自下第二引深密經以辨七義即為七段。初如理請問菩薩等問勝義。第二廣慧菩薩問心意識義。第三德本菩薩問三性之義。第四勝義生菩薩請問三無性義。第五慈氏菩薩請問奢摩他毗缽舍那義。第六觀自在菩薩問諸地義。第七曼殊室利菩薩請問三身義。就初問勝義諦相中。先開五門。第二依門解釋有其四段。初解二離言二門。于中初總牒指經。后別引其文。前中言解深密經者。此經有四翻。一流支翻名深密解脫經。二求那跋陀羅翻名相續解脫經。三真諦翻名解節經。四玄奘翻名解深密經。梵本一音具含三義。一兩物相續義。二骨節相連義。三深密義。歷代三藏各取一義故譯名不同。就別引經文中。先長行廣辨。后以頌敘。就長行中有三問答。初問答中言最勝子者佛是最勝。明彼菩薩是最勝之子名最勝子。舊云佛子。答意佛為眾生假說有為無為。而無隨名。有為無為真實法體。故言無二。答言一切法有二。一者有為二者無為者。開二門也。是中有為

非有為非無為無為亦非無為非有為。此初答也。第二問答言有為者乃是本師假施設句者。諸法本離名言。佛為眾生假說有為。名假施設。又解。劫初梵王等立諸法名。名為本師。問若如后說者。何故深密解說云如來名字。解云。外道稱自師名如來。故無有過。若解說經云大師。言若是本師假施設句即是遍計所集言辭所說等者。但以眾生隨名起執。于佛假施設句執有定法。故言是遍計所集乃至不成實故。非是有為。言無為者亦墮言辭者。佛為眾生假立無為。亦墮言辭假施設句。墮名起執非無為也。設離有為無為小有所說其相亦爾者。設如犢子部立第五法藏名不可說。不可說是有為無為。亦是假立言說施設。上來未就遍計所執以答前問。然非無事而有所說等者。由有幻等依他因緣之法緣之起說也。言無為者亦是本師假施設句乃至其相亦爾者。亦破犢子部說不可言法藏亦但有名言。然非無事而有所說等者。由證離言法性為他假說。謂之無為。第三問答如何此事彼諸聖者證離名法為他假說。或謂有為或謂無為。答中先喻后合。喻中先舉愚者執幻事為實。以未悟故。初后更思。次明智者了幻事非實。后不復思。閤中亦二。初合凡愚。后合聖智。頌中彼或不定或邪定者。即是不定聚及邪定聚人妄起執著。第二解超尋思所行相中。初

【現代漢語翻譯】 現代漢語譯本 『非有為非無為，無為亦非無為非有為。』這是第一個回答。第二個問答說：『有為』乃是本師（最初的老師）假施設（假設安立）的語句。諸法（一切事物）本離名言（本來就超離語言文字的描述）。佛（Buddha）爲了眾生（sentient beings）才假說有為，名為假施設。又一種解釋是，劫初（世界之初）梵王（Brahma）等創立諸法的名稱，這被稱為本師。問：如果按照后一種說法，為什麼《深密經》（Saṃdhinirmocana Sūtra）中解釋說『如來（Tathāgata）名字』？解釋說：外道（non-Buddhists）稱呼自己的老師為如來，所以沒有過失。如果解釋經文說『大師』，意思是『若是本師假施設句，即是遍計所集（虛妄分別所執著）的言辭所說』等等，只是因為眾生隨著名稱而生起執著，對於佛假施設的語句執著有實在的法，所以說是遍計所集，乃至不成實，所以『非是有為』。說『無為』也墮入言辭，是因為佛爲了眾生假立無為，也墮入言辭假施設句，隨著名稱而生起執著，並非真正的無為。假設離開有為無為，稍微有所說，其相狀也是如此。假設如犢子部（Vātsīputrīya）設立第五法藏，名為不可說，不可說是有為還是無為，也是假立言說施設。以上還沒有就遍計所執（虛妄分別所執著）來回答前面的問題。然而並非無事而有所說等等，是因為有幻（illusion）等依他因緣（dependent origination）之法，依緣而生起言說。說『無為』也是本師假施設句，乃至其相狀也是如此，也是破斥犢子部所說的不可言法藏，也只是有名言。然而並非無事而有所說等等，是因為證得離言法性（the nature of reality beyond words），爲了他人而假說，稱之為無為。第三個問答是：如何此事，彼諸聖者（noble beings）證得離名法，爲了他人而假說，或者說是有為，或者說是無為？回答中先用比喻，後作總結。比喻中先舉愚者執幻事為實，因為沒有覺悟的緣故，最初和最後都反覆思量。其次說明智者了知幻事非實，之後不再思量。總結中也分為兩部分，首先總結凡夫愚人，然後總結聖者智慧。頌中『彼或不定或邪定』，就是指不定聚（uncertain group）及邪定聚（wrongly directed group）的人妄起執著。第二部分解釋超尋思所行相（beyond the realm of discursive thought），首先...

【English Translation】 English version 'Neither conditioned nor unconditioned, unconditioned is also neither unconditioned nor conditioned.' This is the first answer. The second question and answer say: 'Conditioned' is a statement provisionally established by the original teacher (the first teacher). All dharmas (all phenomena) are originally beyond names and words. The Buddha (Buddha) provisionally speaks of the conditioned for the sake of sentient beings (sentient beings), which is called provisional establishment. Another explanation is that at the beginning of the kalpa (the beginning of the world), Brahma (Brahma) and others established the names of all dharmas, which is called the original teacher. Question: If according to the latter statement, why does the Saṃdhinirmocana Sūtra explain 'the name of the Tathāgata (Tathāgata)'? The explanation is: non-Buddhists (non-Buddhists) call their teachers Tathāgata, so there is no fault. If the scripture explains 'great teacher', it means 'if it is a statement provisionally established by the original teacher, it is the words spoken by the parikalpita (imaginary nature)' etc., only because sentient beings arise attachment according to the name, and they are attached to the Buddha's provisional statement as having a fixed dharma, so it is said to be parikalpita, and therefore not real, so 'it is not conditioned'. Saying that 'unconditioned' also falls into words, because the Buddha provisionally establishes the unconditioned for the sake of sentient beings, and also falls into the provisional statement of words, and attachment arises according to the name, which is not the real unconditioned. Suppose that apart from the conditioned and unconditioned, there is a slight saying, its appearance is also like this. Suppose that the Vātsīputrīya establishes the fifth dharma treasury, called unspeakable, whether the unspeakable is conditioned or unconditioned, it is also a provisional establishment of speech. The above has not yet answered the previous question based on the parikalpita. However, it is not that there is nothing to say, etc., because there are illusory (illusion) and other dependent origination (dependent origination) dharmas, and speech arises according to conditions. Saying that 'unconditioned' is also a statement provisionally established by the original teacher, and its appearance is also like this, is also refuting the unspeakable dharma treasury said by the Vātsīputrīya, which is only a name and word. However, it is not that there is nothing to say, etc., because it is a provisional saying for others by proving the nature of reality beyond words (the nature of reality beyond words), which is called unconditioned. The third question and answer is: How is this matter, those noble beings (noble beings) prove the dharma beyond names, and provisionally say it for others, or say it is conditioned, or say it is unconditioned? In the answer, first use a metaphor, and then summarize. In the metaphor, first cite the foolish person who insists that the illusory thing is real, because he is not enlightened, and he thinks about it repeatedly at the beginning and the end. Secondly, it is explained that the wise person knows that the illusory thing is not real, and then he no longer thinks about it. The summary is also divided into two parts, first summarizing ordinary foolish people, and then summarizing the wisdom of the saints. In the verse 'they are either uncertain or wrongly directed', it refers to people who are uncertain (uncertain group) and wrongly directed (wrongly directed) and who falsely arise attachment. The second part explains beyond the realm of discursive thought (beyond the realm of discursive thought), first...

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總牒指經。后別引其文。法涌菩薩請問。次如來答。菩薩問中言殑伽河沙者。即舊云恒河沙。種種意解者。深淺粗細非一也。別異意解者。兩人共諍不得水乳也。變異意解者。取捨向背前後變異。如來答中先長行后頌。長行中法喻合也。法中先標后釋。釋中有五複次。喻中有五番如次喻前五法。或通喻也。合但總合。言不能尋思等者。一解。以現量不能思。比量不能度。聖言量不能令信故也。又解。種種意解故言不能尋思。別異意解故言不能比度。變異意解故言不能信解也。頌中初有三句別頌五法。后一句結其義名。第三解超過諸法一異性相中。初牒指經說。次正引其文。先善清凈慧菩薩問。第二佛答。前中言有眾菩薩等是勝解行也。同一會坐等者。地前菩薩未正證如。但作意言分別觀行。故名勝行地菩薩。下佛答中先長行中法喻合也。法中先述成總說。后別釋其義。于中有三複次。初言非於初行如是行時名能通達等者。非觀諸行與彼勝義定一定異觀行之時名能通達。何以故。若勝義諦與諸行一。一切異生現見諸行應證勝義。皆已見諦皆應已得無上方便安穩涅槃乃至菩提。若勝義諦與行異者。已見真如見諦之人于諸行相應不除遣。以彼諸行與其勝義一向異故。所以者何。若即行辨勝義諦者。由證勝義即遣諸行。今既體

【現代漢語翻譯】 現代漢語譯本 總的來說，這是關於經典的指導。之後，特別引用了其中的文字。首先是法涌菩薩的提問，然後是如來的回答。菩薩在提問中提到的『殑伽河沙』（Ganga River sands），就是舊譯的『恒河沙』。『種種意解』指的是理解的深淺粗細各不相同。 『別異意解』指的是兩人爭論不休，無法達成共識。『變異意解』指的是取捨、趨向背離、前後改變。如來的回答先是長行，后是偈頌。長行中包含法、比喻和總結。法的部分先標明，后解釋。解釋中有五個『複次』（furthermore）。比喻部分有五種情況，依次比喻前面的五種法，或者可以通盤比喻。總結只是總括性的總結。『言不能尋思等者』，一種解釋是，現量無法思考，比量無法衡量，聖言量無法令人信服。另一種解釋是，因為有種種不同的理解，所以說不能尋思；因為有彼此差異的理解，所以說不能比較衡量；因為有變化差異的理解，所以說不能相信理解。 偈頌中，開始的三句分別讚頌五種法，最後一句總結其意義和名稱。第三種解釋是超越諸法的一異性相。首先是引用經典原文，然後是正式引用其中的文字。先是善清凈慧菩薩的提問，第二是佛的回答。前面提到『有眾菩薩等』，指的是勝解行（adhimukti-caryā）。『同一會坐等者』，指的是十地之前的菩薩還沒有真正證得真如，只是通過作意、言語分別觀行，所以稱為勝行地菩薩。下面的佛的回答，先是長行，其中包含法、比喻和總結。法的部分先是陳述總結性的說法，然後分別解釋其中的意義。其中有三個『複次』（furthermore）。最初提到『非於初行如是行時名能通達等者』，指的是如果不是在觀諸行與勝義諦（paramārtha-satya）是一還是異的觀行之時，就不能稱為能通達。為什麼呢？如果勝義諦與諸行是一，那麼一切凡夫現見諸行就應該證得勝義，都應該已經見諦，都應該已經獲得無上方便安穩涅槃乃至菩提。如果勝義諦與諸行是異，那麼已經見到真如、見諦之人，對於諸行相應就不會去除，因為那些諸行與勝義諦完全不同。原因是什麼呢？如果通過行來辨別勝義諦，那麼通過證得勝義就會去除諸行，現在既然體性

【English Translation】 English version This is a general guide to the scriptures. Afterwards, specific passages are cited. First, there is the question from Bodhisattva Dharmodgata (法涌菩薩), followed by the Tathagata's (如來) answer. When the Bodhisattva mentions 'Ganga River sands' (殑伽河沙) in his question, it refers to what was formerly translated as 'sands of the Ganges River' (恒河沙). 'Various interpretations' (種種意解) refer to the different depths, coarseness, and fineness of understanding. 'Different interpretations' (別異意解) refer to two people arguing without reaching a consensus. 'Changing interpretations' (變異意解) refer to taking and discarding, aligning and deviating, and changing before and after. The Tathagata's answer begins with prose (long lines) followed by verses. The prose includes the Dharma, metaphors, and a synthesis. The Dharma section first states and then explains. There are five 'furthermore' (複次) in the explanation. The metaphor section has five instances, each metaphorizing the preceding five Dharmas, or it can be a general metaphor. The synthesis is just a general synthesis. 'Words cannot be fathomed, etc.' (言不能尋思等者), one explanation is that direct perception cannot contemplate, analogy cannot measure, and the words of the sages cannot inspire faith. Another explanation is that because there are various interpretations, it is said that one cannot contemplate; because there are different interpretations, it is said that one cannot compare and measure; because there are changing interpretations, it is said that one cannot believe and understand. In the verses, the first three lines separately praise the five Dharmas, and the last line summarizes their meaning and name. The third explanation is that it transcends the oneness and otherness of all dharmas. First, the original scripture is cited, and then the text is formally quoted. First, there is the question from Bodhisattva Suvisuddhamati (善清凈慧菩薩), and second, the Buddha's answer. The earlier mention of 'there are many Bodhisattvas, etc.' (有眾菩薩等) refers to adhimukti-caryā (勝解行). 'Sitting in the same assembly, etc.' (同一會坐等者) refers to Bodhisattvas before the ten bhumis (十地) who have not yet truly realized Suchness (真如), but only contemplate through attention and verbal discrimination, so they are called Bodhisattvas of the superior practice ground. The Buddha's answer below begins with prose, which includes the Dharma, metaphors, and a synthesis. The Dharma section first states a summary, and then separately explains its meaning. There are three 'furthermore' (複次) in it. The initial mention of 'not when practicing in the initial practice is it called capable of penetrating, etc.' (非於初行如是行時名能通達等者) refers to not being able to be called capable of penetrating if one is not contemplating whether all practices are the same as or different from the ultimate truth (paramārtha-satya 勝義諦). Why? If the ultimate truth is the same as all practices, then all ordinary beings who directly see all practices should realize the ultimate truth, should have already seen the truth, and should have already attained unsurpassed expedient secure nirvana and even Bodhi. If the ultimate truth is different from all practices, then those who have already seen Suchness and seen the truth will not remove the corresponding practices, because those practices are completely different from the ultimate truth. What is the reason? If the ultimate truth is distinguished through practice, then by realizing the ultimate truth, the practices will be removed, but now the essence

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異。雖見勝義不遣諸行。諸行不遣故不脫相縛。乃至不得菩提。此返難。由於今時已下順釋。第二複次若勝義與行十應同雜染。若與行異應非諸行共相。第三複次若行與勝義一者應同勝義。無有差別。若爾已見諸行即為最竟。不后更求勝義。勝義與行而不異故。若一向異者。不應就行明無我性是勝義也。又應俱時別相成立謂雜染相及清凈相者。勝義與行超然有異。是即見勝義時應不除染。見染行時應不障凈。順說可說。次辨喻中。舉十四喻教示。如文。下合喻中。先合後結歸本宗。言微細極微細等者。此有兩解。一云。凡夫不能見故云微細。二乘不能窮底故云甚深極甚深。解了地無不能通達故云難通達極通達。二云。世間聞思修慧如次配釋也。頌中言行界者。有為諸行性類差別故名行界也。余文可解。第四解其第五遍一切一味相。于中初牒指經說。次正引其文。先長行后頌。長行中文分有三。初佛問善現知幾有情有慢。二善現舉其所見仰咨。二明總中小大無量。三明中小大無量。三明齊何名得。四明通達及得。初中景備同云。經說別法止觀復說緣總法止觀者。於十二部經別緣一一部經隨順真如等修于止觀名緣別法。若總十二部經思惟此法隨順真如等名緣總法。今解。於一一部內但緣小分名緣別法。若緣全部乃至具緣十

二部名緣總法。言隨順趣向修入者。如次配聞思修慧也。若約位說。隨順是迴向已下。趣向是暖頂忍。修入是世第一法。修入初故也。次明小大無量。謂緣一部教法入真如總觀名緣小總法。若緣一分齊中十二部經名緣大總法。以十二部有眾多義。即如法華經自說一種十二部法。涅槃經中后說一種十二部界。華嚴經復說一種十二部事。故云若緣無量如來法教等隨順真如觀名緣無量總法止觀。第三明齊何名得緣總法止觀。問意齊何名得緣彼真如總法止觀。下答由五緣故當知名得者。即舉十地中五修所得五果以為五緣。由具此緣名得緣總真如法也。無著菩薩取此處文。攝論中說。何等五修。云何五果。一集總修。二無相修。三無功用修。四修熾盛修。五無喜足修。如此五修論體不異。於一念中隨義說五。謂集一切總為一聚簡要修習唯觀真如。即集總修為簡骨瑣事境總觀世尊。三佛現本宗。初云善現者。舊云善吉。即須菩提也。次善現仰咨世尊中。景師云。言由得蘊故者。得蘊觀行也。此句是總。得蘊相觀能得蘊因。即集觀。次二句觀蘊起盡。即是生滅。即觀行苦。得蘊滅者。觀數滅也。得蘊滅作證者。觀蘊能治道也。由得諦故者。得諦觀行也。此句是總。次有二句觀苦。得諦永斷是集。作諦是滅。得諦修習是道。由得界故者

【現代漢語翻譯】 現代漢語譯本 二部名緣總法：指的是隨順、趣向、修入這三種修行方式。它們依次對應于聞、思、修三種智慧。如果從修行位次上來說，隨順對應于迴向位以下，趣向對應于暖、頂、忍位，修入對應於世第一法位，因為修入是最初的階段。 接下來闡明小、大、無量：緣於一部教法的總觀而入真如，稱為緣小總法。如果緣於一分齊中的十二部經，稱為緣大總法。因為十二部經包含眾多意義，例如《法華經》自身就說了一種十二部法，《涅槃經》中後來也說了一種十二部界，《華嚴經》又說了一種十二部事。因此說，如果緣于無量如來的法教等，隨順真如的觀行，稱為緣無量總法止觀。 第三闡明達到什麼程度才能獲得緣總法止觀：提問，達到什麼程度才能獲得緣于彼真如的總法止觀？回答，由於五種因緣的緣故，應當知道可以獲得。這裡列舉十地中五種修行所獲得的五種果報作為五種因緣。由於具備這些因緣，才能說獲得了緣總真如法。無著（Asanga）菩薩取用這裡的文句，在《攝大乘論》（Mahāyānasaṃgraha）中說：什麼是五種修行？什麼是五種果報？一是集總修，二是無相修，三是無功用修，四是修熾盛修，五是無喜足修。這五種修行的論體沒有差異，在一念中隨著意義而說五種。所謂聚集一切總相為一處，簡要地修習，唯獨觀真如，這就是集總修，為簡略瑣碎之事，總觀世尊。 三佛現本宗：最初說『善現』（Subhuti）的人，舊譯為『善吉』，就是須菩提（Subhuti）。其次，『善現仰咨世尊』中，景師說：『說由於獲得蘊的緣故』，指的是獲得蘊的觀行。這句話是總說。『獲得蘊相觀能得蘊因』，就是集觀。其次兩句『觀蘊起盡』，就是生滅，就是觀行苦。『得蘊滅者』，是觀察數滅。『得蘊滅作證者』，是觀察蘊能治之道。『由於獲得諦的緣故』，指的是獲得諦的觀行。這句話是總說。其次有兩句觀察苦。『得諦永斷』是集，『作諦』是滅，『得諦修習』是道。『由於獲得界的緣故』。

【English Translation】 English version The 'Twofold Name and Condition of Total Dharma' refers to the three practices of following, approaching, cultivating, and entering. They correspond in order to the wisdom of hearing, thinking, and meditating. If speaking in terms of stages of practice, 'following' corresponds to below the stage of dedication, 'approaching' corresponds to the stages of warmth, peak, and forbearance, and 'cultivating and entering' corresponds to the highest mundane dharma stage, because 'cultivating and entering' is the initial stage. Next, it clarifies small, large, and immeasurable: To enter Suchness (Tathata) through the total contemplation of one part of the teachings is called 'Condition of Small Total Dharma'. If it is based on the twelve divisions of scriptures within a certain limit, it is called 'Condition of Large Total Dharma'. Because the twelve divisions contain numerous meanings, for example, the Lotus Sutra itself speaks of one type of twelve divisions of Dharma, the Nirvana Sutra later speaks of one type of twelve divisions of realms, and the Avatamsaka Sutra again speaks of one type of twelve divisions of events. Therefore, it is said that if one relies on the immeasurable teachings of the Tathagatas, etc., and follows the contemplation of Suchness, it is called 'Cessation and Contemplation of Condition of Immeasurable Total Dharma'. Third, it clarifies to what extent one can attain the Cessation and Contemplation of Condition of Total Dharma: The question is, to what extent can one attain the Cessation and Contemplation of Condition of Total Dharma based on that Suchness? The answer is, due to five conditions, one should know that it can be attained. Here, the five fruits obtained from the five practices in the ten grounds are listed as five conditions. Because one possesses these conditions, it can be said that one has attained the Condition of Total Suchness Dharma. Asanga (無著菩薩) took the sentences here and said in the Mahāyānasaṃgraha (攝大乘論): What are the five practices? What are the five fruits? First, the practice of gathering the totality; second, the practice of no-characteristics; third, the practice of no-effort; fourth, the practice of intensifying cultivation; and fifth, the practice of no-contentment. The essence of these five practices is not different; in one thought, five are spoken according to the meaning. The so-called gathering of all totalities into one place, briefly practicing, and only contemplating Suchness, this is the practice of gathering the totality, to simplify trivial matters and totally contemplate the World-Honored One. The Three Buddhas Manifest the Original Doctrine: The one who initially said 'Well-Appeared' (善現, Subhuti), the old translation is 'Well-Auspicious' (善吉), is Subhuti (須菩提). Secondly, in 'Well-Appeared respectfully asks the World-Honored One', Master Jing said: 'Saying due to obtaining the aggregates', refers to obtaining the contemplation of the aggregates. This sentence is a general statement. 'Obtaining the aspect of the aggregates, contemplating and being able to obtain the cause of the aggregates', is the contemplation of gathering. The next two sentences 'Contemplating the arising and ceasing of the aggregates', is arising and ceasing, which is contemplating the suffering of practice. 'The one who obtains the cessation of the aggregates', is observing the cessation of numbers. 'The one who obtains the cessation of the aggregates and makes proof', is observing the path that can cure the aggregates. 'Due to obtaining the truth', refers to obtaining the contemplation of the truth. This sentence is a general statement. Next, there are two sentences observing suffering. 'Obtaining the truth and permanently cutting off' is accumulation, 'making the truth' is cessation, 'obtaining the truth and practicing' is the path. 'Due to obtaining the realm'.

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。得界觀行也。此句是總。得界相者。觀能得界因。即集觀。次二句即觀界是苦。種種性者。界有十八等。非一性者。於一一界中有眾多差別。下二句即滅道觀也。由得念住者。總得念住。得念住相者。觀念住因。能治所治者。念住為能治。四倒名所治也。景師云。由得蘊故者。存蘊簡界處等。得蘊相故者。積聚義分段義等是蘊義。得蘊起者。苦諦從因起故。得蘊盡者。集諦果法生時因即盡也。下二句即滅道可知。由得諦者。簡余善巧。得諦相者。謂四諦十六行相等也。下四句如次是四諦也。由得界者。存界簡蘊等。得界相者。種族義性別義是界義等。得念住修者。初乘時。未生合生者。已習行。生已堅住等者。超作意也。余文可解。下佛現本宗中法喻合也。法中先標后釋。釋中有三複次。初複次中明勝義諦。即是蘊界處。緣生諦食三十七品家一味真如相。無別異相。第二複次中。通達一蘊真如勝義無我性已。更不尋求別余蘊。乃至八聖道支勝義無我性也。第三複次明蘊界處。乃至道支展轉異相一切法真勝義亦異相者。即勝義亦有因緣從因所生等可知。下喻及合。如虛空遍諸色類。喻彼真如遍諸法類。頌文可解。

瑜伽論記卷第二十(之上終)

瑜伽論記卷第二十(之下)(論本第七十六至七十七)

【現代漢語翻譯】 獲得界觀行。此句是總括。獲得界相者，觀察能獲得界的因，即是集觀。接下來的兩句即是觀察界是苦。種種性者，界有十八等，非單一性者，于每一個界中都有眾多差別。下面的兩句即是滅道觀。由得念住者，總的獲得念住。得念住相者，觀念住的因。能治所治者，念住是能治療的，四倒（顛倒）名為所治療的。景師說，『由得蘊故者』，儲存蘊，簡略界處等。『得蘊相故者』，積聚義、分段義等是蘊的意義。『得蘊起者』，苦諦從因生起。『得蘊盡者』，集諦的果法生起時，因也就滅盡了。下面的兩句即滅道觀，可以理解。『由得諦者』，簡略其餘的善巧。『得諦相者』，指的是四諦十六行相等。下面的四句依次是四諦。『由得界者』，儲存界，簡略蘊等。『得界相者』，種族義、性別義是界的意義等。『得念住修者』，初乘時，未生令生者，是已習行。『生已堅住等者』，是超作意。其餘的文字可以理解。下面佛現本宗中法喻合。法中先標明后解釋。解釋中有三個複次。第一個複次中，闡明勝義諦，即是蘊、界、處、緣生諦、食、三十七道品，家一味真如相，沒有差別相。第二個複次中，通達一蘊的真如勝義無我性之後，更不再尋求其他蘊，乃至八聖道支的勝義無我性。第三個複次闡明蘊、界、處，乃至道支展轉異相一切法的真勝義也有異相，即勝義也有因緣，從因所生等，可以理解。下面的比喻及合。如虛空遍佈各種色類，比喻彼真如遍佈各種法類。頌文可以理解。

《瑜伽師地論記》卷第二十（之上終）

《瑜伽師地論記》卷第二十（之下）（論本第七十六至七十七）

【English Translation】 One obtains the contemplation of realms. This sentence is a summary. 'Obtaining the characteristic of realms' means observing the cause of obtaining realms, which is the contemplation of accumulation (集觀, jí guān). The next two sentences mean contemplating that realms are suffering. 'Various natures' means that realms have eighteen categories, and 'not a single nature' means that there are many differences within each realm. The following two sentences are the contemplation of cessation and the path. 'By obtaining mindfulness' means generally obtaining mindfulness. 'Obtaining the characteristic of mindfulness' means contemplating the cause of mindfulness. 'What can be cured and what is cured' means that mindfulness is what can cure, and the four inversions (四倒, sì dǎo) are what is cured. Master Jing said, 'By obtaining aggregates (蘊, yùn)' means preserving aggregates and simplifying realms, locations, etc. 'Obtaining the characteristic of aggregates' means that the meaning of accumulation, the meaning of segmentation, etc., are the meanings of aggregates. 'Obtaining the arising of aggregates' means that the truth of suffering arises from causes. 'Obtaining the cessation of aggregates' means that when the fruit of the truth of accumulation arises, the cause ceases. The following two sentences are the contemplation of cessation and the path, which can be understood. 'By obtaining the truths (諦, dì)' means simplifying other skillful means. 'Obtaining the characteristic of the truths' refers to the sixteen aspects of the four truths. The following four sentences are the four truths in order. 'By obtaining realms' means preserving realms and simplifying aggregates, etc. 'Obtaining the characteristic of realms' means that the meaning of race and the meaning of gender are the meanings of realms, etc. 'Obtaining the cultivation of mindfulness' means that in the initial vehicle, 'causing what has not arisen to arise' means that one has already practiced. 'What has arisen is firmly established, etc.' is surpassing intention. The remaining text can be understood. Below, the Buddha manifests the combination of dharma and metaphor in his original doctrine. In the dharma, the explanation follows the statement. There are three further explanations in the explanation. The first further explanation clarifies the ultimate truth, which is the aggregates, realms, locations, the truth of dependent origination, food, the thirty-seven factors of enlightenment, and the single flavor of suchness, without different characteristics. In the second further explanation, after understanding the ultimate truth of no-self in one aggregate, one no longer seeks other aggregates, up to the ultimate truth of no-self in the eightfold noble path. The third further explanation clarifies that the ultimate truth of all dharmas, including aggregates, realms, locations, and even the different aspects of the factors of the path, also has different aspects, meaning that the ultimate truth also has causes and arises from causes, etc., which can be understood. The following is the metaphor and combination. Just as space pervades all kinds of forms, it is a metaphor for that suchness pervading all kinds of dharmas. The verses can be understood.

Yogācārabhūmi-śāstra-bhāṣya, Scroll 20 (End of the first part)

Yogācārabhūmi-śāstra-bhāṣya, Scroll 20 (Second part) (Treatise 76 to 77)

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釋遁倫集撰

論本第七十六

於七段中自下第二廣慧菩薩請問心意識。于中先問后答。初問意云。佛說於心意識秘密善巧菩薩。能於心意識中善巧菩薩一問也。如來齊何設彼為於心意識秘密善巧菩薩。此第二問也。此二問中前約地前菩薩。后約地上菩薩。心意識義自有通別。別名心意識者。賴耶是心。以能集起三界生死色心法故。末耶名意。以與六識為同時根生六識故。六識名識。以對六境分別強故。二通名心意識。謂八識中一一皆有集起名心。能生名意。了別名識故。答中初長行。第二重頌。長行復二。初釋后結。前中先贊其問敕聽許說。二正解釋。釋中有四。初就賴耶解心意識。二解眾名。三明阿陀那識為依建立六識。四辨菩薩於心意識有巧不巧。初中言於六趣生死乃至最初一切種子識成熟等者。種子識成熟牽生有起。𢤞羯羅藍展轉和合胎分增長。依二執受下明彼賴耶有二執持。約界辨持可解。賴耶雖緣外器而不攝彼為內執受故今不說。次辨眾名。景雲。此識亦名阿陀那。此云執持。執持色根及諸種。亦名賴耶。此云愛藏。執受于身。復于身隱藏同安危。故亦名為心。何以故。由此識色聲香味觸等積集滋長者此有二義。一能集色等能集滋長。泰云。集是心義。欲心能積集滋長色等六塵。六根六識

【現代漢語翻譯】 現代漢語譯本 釋遁倫集撰

論本第七十六

於七段中自下第二廣慧菩薩請問心意識。于中先問后答。初問意云。佛說於心意識秘密善巧菩薩。能於心意識中善巧菩薩一問也。如來齊何設彼為於心意識秘密善巧菩薩。此第二問也。此二問中前約地前菩薩。后約地上菩薩。心意識義自有通別。別名心意識者。阿賴耶識（Ālayavijñāna，儲存一切種子識的倉庫識）是心。以能集起三界生死色心法故。末那識（Manas-vijnana，意識的根源）名意。以與六識為同時根生六識故。六識名識。以對六境分別強故。二通名心意識。謂八識中一一皆有集起名心。能生名意。了別名識故。答中初長行。第二重頌。長行復二。初釋后結。前中先贊其問敕聽許說。二正解釋。釋中有四。初就阿賴耶識解心意識。二解眾名。三明阿陀那識（Ādāna-vijñāna，執持識）為依建立六識。四辨菩薩於心意識有巧不巧。初中言於六趣生死乃至最初一切種子識成熟等者。種子識成熟牽生有起。羯羅藍（Kalala，受精卵最初形態）展轉和合胎分增長。依二執受下明彼阿賴耶識有二執持。約界辨持可解。阿賴耶識雖緣外器而不攝彼為內執受故今不說。次辨眾名。景雲。此識亦名阿陀那。此云執持。執持色根及諸種。亦名賴耶。此云愛藏。執受于身。復于身隱藏同安危。故亦名為心。何以故。由此識色聲香味觸等積集滋長者此有二義。一能集色等能集滋長。泰云。集是心義。欲心能積集滋長色等六塵。六根六識

【English Translation】 English version Collected and compiled by Śramaṇa Dunlun

Treatise, Volume 76

In the seventh section, the second part from below, Bodhisattva Guanghui inquires about Citta (mind), Manas (intellect), and Vijñāna (consciousness). Within this, there is first the question and then the answer. The initial question means: The Buddha speaks of Bodhisattvas who are secretly skillful in Citta, Manas, and Vijñāna. Is the question of Bodhisattvas being skillful in Citta, Manas, and Vijñāna one question? How does the Tathagata establish them as Bodhisattvas secretly skillful in Citta, Manas, and Vijñāna? This is the second question. In these two questions, the former concerns Bodhisattvas before reaching the Bhumi (stages of the Bodhisattva path), and the latter concerns Bodhisattvas on the Bhumi. The meaning of Citta, Manas, and Vijñāna has both general and specific aspects. Specifically, Ālayavijñāna (storehouse consciousness) is called Citta because it can collect and arise the Dharmas of birth and death in the three realms, both material and mental. Manas-vijnana (intellect consciousness) is called Manas because it is the simultaneous root that generates the six consciousnesses. The six consciousnesses are called Vijñāna because they are strong in distinguishing the six objects. Generally, all eight consciousnesses are called Citta, Manas, and Vijñāna. Each of the eight consciousnesses has the function of collecting and arising, hence called Citta; the ability to generate, hence called Manas; and the function of discernment, hence called Vijñāna. In the answer, there is first the prose section and then the verse section. The prose section is further divided into two parts: first, the explanation, and then the conclusion. In the first part, there is first praise for the question, an order to listen, and permission to speak. Second, there is the correct explanation, which has four parts. First, explain Citta, Manas, and Vijñāna in terms of Ālayavijñāna. Second, explain the various names. Third, explain that Ādāna-vijñāna (grasping consciousness) is the basis for establishing the six consciousnesses. Fourth, distinguish whether Bodhisattvas are skillful or unskillful in Citta, Manas, and Vijñāna. In the first part, it says, 'In the six realms of existence, birth and death, up to the maturation of all the initial seed consciousnesses,' etc. The maturation of seed consciousnesses leads to the arising of existence. Kalala (the initial form of the embryo) gradually combines and the fetal parts grow. Based on the two kinds of grasping, it is explained below that Ālayavijñāna has two kinds of holding. Holding can be understood in terms of realms. Although Ālayavijñāna cognizes external objects, it does not include them as internal grasping, so it is not discussed now. Next, the various names are distinguished. Jingyun says, 'This consciousness is also called Ādāna. This means holding, holding onto the sense organs and various seeds. It is also called Ālaya, which means love and storage, grasping onto the body, and hiding within the body, sharing the same safety and danger. Therefore, it is also called Citta. Why? Because this consciousness accumulates and nourishes form, sound, smell, taste, touch, etc.' This has two meanings: one, it can accumulate form, etc., and can accumulate and nourish. Taiyun says, 'Accumulation is the meaning of Citta. The desiring mind can accumulate and nourish the six dusts, the six roots, and the six consciousnesses.'

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是通相。法塵攝。但舉六塵。備云。從於六趣至安危義故總有三名以釋識義。亦為心已下方始釋心義。略不解意。三明建立六識。初法次喻后合。法中泰云。此長行中雖通舉三名而宗辨阿陀那。故但標陀那為依止轉識而轉。后頌中但頌陀那名意在於此。備色。心義已竟。欲辨意義。故以所依義總顯起識義。此中有識乃至有分別意識轉者。泰云。有眼識同分眼根。故云眼及色等。有能受陀那識。次云有識。喻中略引二喻。有何差別。有古德說。鏡面譬譬心真如門。水浪喻喻心生滅門。今奘法師云。西方諸師釋二喻所說同。但欲令明瞭本義故須二喻。合喻如文。四辨菩薩於心意識有巧不巧。由法住智者。若依小論明法住智。知三界上中下果在因中住智。今依大乘或依經教了知心意識義故云由法住智。或依世俗因果道理知心意識名法住智。雖有二解並依如量智知心意識。位在地前。然諸如來不聞於此施設為善巧也。下明地上菩薩立為善巧。若諸菩薩于內各別如實不見阿陀那者不見用也。不見阿陀那識者不見體也。余句例然。即證真如時不見諸法是名勝義巧菩薩。如來建立結之如文。頌中俱生我見不依教起。說與不說皆能現行。今欲簡俱生故。便言分別。余句如常。無著論主引此頌釋攝大乘論。世親引長行釋此頌義。具廣如彼

【現代漢語翻譯】 現代漢語譯本 是普遍的相。包含在法塵（Dharmadhātu）中。這裡只提到了六塵（六種感官對像），但實際上包含了所有內容。之所以有三種名稱來解釋『識』（Vijñāna），是因為從六道輪迴（六趣）到安穩的意義都包含在內。這也是因為要到『心』（Citta）之後才開始解釋『識』的含義，所以略過了不重要的意思。 三、闡明建立六識（六種意識）。首先是法（Dharma），然後是比喻（Upamā），最後是總結（Nigamana）。法中，泰法師說：『這段長行文雖然普遍地提到了三個名稱，但主要辨析的是阿陀那識（Ādāna-vijñāna，執持識）。因此只標明阿陀那識是轉識（Pravṛtti-vijñāna，現行識）所依止而轉的。後面的偈頌中只頌揚阿陀那識的名稱，意義就在於此。』 完備了色（Rūpa，物質）。『心』的含義已經解釋完畢，現在想要辨析『意義』。因此用所依的意義來總括地顯現『起識』的意義。這裡有識，乃至有分別意識的運轉。 泰法師說：『有眼識（Cakṣur-vijñāna）和同分的眼根（Cakṣur-indriya）。所以說『眼及色等』。有能受的阿陀那識。』接著說『有識』。 比喻中略微引用了兩個比喻。有什麼差別呢？有古德說：『鏡面譬喻心真如門（Tathatā），水浪譬喻心生滅門（Saṃsāra）。』現在玄奘法師說：『西方諸師對比喻的解釋相同，只是爲了更清楚地說明本義，所以需要兩個比喻。』總結比喻如文所示。 四、辨析菩薩對於心意識的善巧與不善巧。憑藉法住智（Dharma-sthiti-jñāna）的人，如果依據小乘的論典來解釋法住智，就是知道三界（欲界、色界、無色界）上中下果在因中安住的智慧。現在依據大乘或者經教，瞭解心意識的含義，所以說憑藉法住智。或者依據世俗的因果道理，瞭解心意識，稱為法住智。雖然有兩種解釋，但都是依據如量智（Yathābhūta-jñāna）來了解心意識。地位在初地之前。然而諸如來不認為這種施設是善巧。 下面說明地上菩薩才算是善巧。如果諸菩薩在內心各自如實地不見阿陀那，就是不見它的作用。不見阿陀那識，就是不見它的本體。其餘的句子可以依此類推。即證悟真如（Tathatā）時，不見諸法，這稱為勝義巧菩薩。如來建立的結論如文所示。 偈頌中，俱生我見（Sahaja-ātma-dṛṣṭi）不依賴於教法而生起，無論說與不說，都能現行。現在想要簡別俱生我見，所以說『分別』。其餘的句子和往常一樣。 無著（Asaṅga）論主引用這個偈頌來解釋《攝大乘論》（Mahāyānasaṃgraha）。世親（Vasubandhu）引用長行文來解釋這個偈頌的含義。詳細內容見該論。

【English Translation】 English version It is the universal characteristic. It is included in the Dharmadhātu (realm of phenomena). Only the six sense objects (Ṣaḍviṣaya) are mentioned here, but in reality, it encompasses everything. The reason for having three names to explain 'Vijñāna' (consciousness) is because it includes everything from the six realms of existence (Ṣaḍgati) to the meaning of stability. This is also because the meaning of 'Vijñāna' is only explained after 'Citta' (mind), so unimportant meanings are omitted. Three, elucidating the establishment of the six consciousnesses (Ṣaḍvijñāna). First is Dharma, then Upamā (simile), and finally Nigamana (conclusion). In Dharma, Master Tai said: 'Although this long passage universally mentions three names, it mainly distinguishes the Ādāna-vijñāna (clinging consciousness). Therefore, it only indicates that the Ādāna-vijñāna is what the Pravṛtti-vijñāna (active consciousness) relies on and turns. The reason why the subsequent verse only praises the name of Ādāna-vijñāna lies in this.' The Rūpa (form, matter) is complete. The meaning of 'Citta' has already been explained, and now we want to distinguish the 'meaning'. Therefore, the meaning of the support is used to comprehensively reveal the meaning of 'arising consciousness'. Here there is consciousness, and even the operation of discriminative consciousness. Master Tai said: 'There is Cakṣur-vijñāna (eye-consciousness) and the corresponding Cakṣur-indriya (eye-sense). Therefore, it says 'eye and form, etc.'. There is the receptive Ādāna-vijñāna.' Then it says 'there is consciousness'. Two metaphors are slightly quoted in the simile. What is the difference? Some ancient masters said: 'The mirror surface is a metaphor for the Tathatā (suchness) of the mind, and the water waves are a metaphor for the Saṃsāra (cycle of rebirth) of the mind.' Now Master Xuanzang said: 'The Western masters have the same interpretation of the metaphors, but two metaphors are needed to more clearly explain the original meaning.' The summary of the metaphor is as shown in the text. Four, distinguishing the skillful and unskillful of Bodhisattvas regarding Citta, Manas, and Vijñāna. Those who rely on Dharma-sthiti-jñāna (wisdom of abiding in Dharma), if they interpret Dharma-sthiti-jñāna according to the Hīnayāna treatises, know that the upper, middle, and lower fruits of the three realms (Desire realm, Form realm, Formless realm) abide in the cause. Now, according to Mahāyāna or scriptures, understanding the meaning of Citta, Manas, and Vijñāna is called relying on Dharma-sthiti-jñāna. Or, according to the worldly principles of cause and effect, understanding Citta, Manas, and Vijñāna is called Dharma-sthiti-jñāna. Although there are two interpretations, they both rely on Yathābhūta-jñāna (wisdom of reality) to understand Citta, Manas, and Vijñāna. The position is before the first Bhūmi (stage). However, the Tathāgatas do not consider this kind of arrangement to be skillful. The following explains that only Bodhisattvas on the Bhūmis are considered skillful. If the Bodhisattvas do not truly see Ādāna within their hearts, they do not see its function. Not seeing the Ādāna-vijñāna means not seeing its essence. The remaining sentences can be inferred by analogy. That is, when realizing Tathatā, not seeing all Dharmas is called the skillful Bodhisattva in the ultimate sense. The conclusion established by the Tathāgata is as shown in the text. In the verse, Sahaja-ātma-dṛṣṭi (innate self-view) does not arise depending on the teachings, and can manifest whether it is spoken or not. Now, wanting to distinguish Sahaja-ātma-dṛṣṭi, it says 'discrimination'. The remaining sentences are the same as usual. Master Asaṅga quoted this verse to explain the Mahāyānasaṃgraha (Compendium of the Mahāyāna). Vasubandhu quoted the long passage to explain the meaning of this verse. See the treatise for details.

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。自下大段第三明德本菩薩請問三性之義。故言于諸法相善巧。先為二問準前。答中先長行後重頌。長行有二。初釋后結。前中先贊問許說。二正解釋。釋中有六複次。初云諸法相者有三。一遍計二依他三圓成。言遍計所執乃至為令隨起言說者明其說意。眾生愚癡隨名執實即是遍計所。依他謂染生法。圓成即是諸法真如。諸菩薩眾精進為因乃能通達。于諸地中漸漸證見。至佛方滿。一番釋竟。第二複次約眩翳喻以明之。中景雲。如眩翳過患所執亦爾者。問。眩翳是因緣法。云何譬遍計所執耶。解云。不取眩翳。意明由眩翳故妄見毛輪譬遍計所執也。故云眩翳過患。言如眩翳人見毛輪等依他亦爾者。毛輪等正是遍計所執。不欲取此以譬依他。欲明因此執毛輪故熏識成種生后時依他。如凈眼人見法本性。譬根本智證圓成實。泰云。眩翳過患者執為定實發毛等名通患。喻遍計所執定有性法。若翳眼識變為發毛等。從因緣生無有定性。喻依他性。以此將證見第二月者亦從亂眼識現相似月。是因緣法。能生眼識。然思塵論據執有定性第二月無體。不能生識。故非緣緣。又解彼論就小乘宗破彼邪計。小乘宗許第二月無體。故眼識不得緣。備云。翳眩過患喻人法二執。遍計之塵發毛輪等。等取第二月等。即是依他性。是故對法論云。

【現代漢語翻譯】 現代漢語譯本 第三大段闡明了德本菩薩請問三性之義，因此說'于諸法相善巧'。首先提出兩個問題，與之前類似。回答中先是散文，后是偈頌。散文部分分為兩部分：首先是解釋，然後是總結。解釋部分又分為兩部分：先讚揚提問並允許解說，然後是正式解釋。解釋部分有六個'複次'（再一次）。 第一次'複次'說，諸法相有三種：一是遍計所執性（Parikalpita，虛妄分別），二是依他起性（Paratantra，依他緣起），三是圓成實性（Parinispanna，真實圓滿）。'言遍計所執乃至為令隨起言說者'，說明了這樣說的意圖。眾生愚癡，隨著名相而執著為真實，這就是遍計所執性。依他起性是指由染污而生的法。圓成實性是指諸法的真如實性。諸菩薩眾以精進為因，才能通達這些道理，在各個菩薩階位（Bhumi）中逐漸證見，直到成佛才能圓滿。 第一次解釋結束。第二次'複次'用眩翳（視覺模糊）的比喻來闡明。中間說到，'如眩翳過患所執亦爾'。有人問：眩翳是因緣法，為什麼能比喻遍計所執性呢？解釋說：這裡不是取眩翳本身，而是用眩翳導致妄見毛輪（視覺錯誤）來比喻遍計所執性。所以說'眩翳過患'。'言如眩翳人見毛輪等依他亦爾'，毛輪等正是遍計所執。這裡不是要用毛輪來比喻依他起性，而是要說明因為執著毛輪，所以熏習于阿賴耶識（Alaya-vijñana）中形成種子，產生後來的依他起性。就像視力正常的人能看到法的本性，比喻根本智證得圓成實性。泰法師說：眩翳的過患在於將發毛等執著為真實存在，這是一種普遍的過患，比喻遍計所執性所執著的定有性法。如果眼睛被眩翳所影響，眼識就會變現出發毛等，這些是從因緣而生，沒有固定不變的自性，比喻依他起性。用這個來證明，就像看到第二個月亮（幻覺）也是從混亂的眼識中顯現出相似的月亮，這是因緣法，能夠產生眼識。然而，思塵論認為，執著于有固定不變自性的第二個月亮是沒有實體的，不能產生眼識，所以不是緣緣。另一種解釋是，該論從小乘宗的角度駁斥了他們的邪見。小乘宗認為第二個月亮沒有實體，所以眼識無法緣取。備法師說：眩翳的過患比喻人法二執。遍計所執的塵埃，如發毛輪等，'等'字包括第二個月亮等，這些都是依他起性。所以對法論說。

【English Translation】 English version The third major section clarifies the meaning of the three natures as requested by Bodhisattva Derben. Hence, it says 'Skilled in the characteristics of all dharmas'. First, two questions are raised, similar to the previous ones. In the answer, there is prose first, followed by verses. The prose section is divided into two parts: first, explanation, and then, conclusion. The explanation section is further divided into two parts: first, praising the question and granting permission to explain, and then, the formal explanation. The explanation section has six 'Punarapi' (again). The first 'Punarapi' says that there are three characteristics of all dharmas: first, Parikalpita (the completely imputed nature), second, Paratantra (the dependent nature), and third, Parinispanna (the perfectly established nature). 'The statement 'Parikalpita, even to the extent of causing speech to arise' clarifies the intention of saying this. Sentient beings are ignorant, clinging to names and forms as real, which is the Parikalpita nature. The Paratantra nature refers to dharmas that arise from defilement. The Parinispanna nature refers to the true suchness of all dharmas. Only Bodhisattvas, through diligence as the cause, can understand these principles, gradually realizing them in the various Bodhisattva stages (Bhumi), and only attaining perfection upon becoming a Buddha. The first explanation ends. The second 'Punarapi' uses the analogy of dizziness (visual blurring) to clarify. In the middle, it says, 'Like the affliction of dizziness, what is clung to is also like that'. Someone asks: Dizziness is a causal condition, so why can it be used to illustrate the Parikalpita nature? The explanation is: it is not taking dizziness itself, but using the false vision of hair-wheels (visual errors) caused by dizziness to illustrate the Parikalpita nature. Therefore, it says 'the affliction of dizziness'. 'The statement 'Like a person with dizziness seeing hair-wheels, the Paratantra is also like that', hair-wheels are precisely the Parikalpita. The intention here is not to use hair-wheels to illustrate the Paratantra nature, but to explain that because of clinging to hair-wheels, it is imprinted in the Alaya-vijñana (store consciousness) to form seeds, giving rise to the later Paratantra nature. Just like a person with normal vision can see the true nature of dharmas, it is analogous to the fundamental wisdom realizing the Parinispanna nature. Master Tai said: The affliction of dizziness lies in clinging to hair and other things as real, which is a common affliction, illustrating the fixed nature of dharmas clung to by the Parikalpita nature. If the eyes are affected by dizziness, the eye consciousness will manifest hair and other things, which arise from causal conditions and have no fixed self-nature, illustrating the Paratantra nature. Using this to prove that, just like seeing a second moon (illusion) is also manifested from the confused eye consciousness as a similar moon, this is a causal condition that can produce eye consciousness. However, the Sichen Lun believes that clinging to a second moon with a fixed self-nature has no substance and cannot produce eye consciousness, so it is not a condition of a condition. Another explanation is that the treatise refutes their heretical views from the perspective of the Hinayana school. The Hinayana school believes that the second moon has no substance, so the eye consciousness cannot grasp it. Master Bei said: The affliction of dizziness illustrates the two attachments to self and dharmas. The dust of the Parikalpita, such as hair-wheels, etc., the word 'etc.' includes the second moon, etc., which are all the Paratantra nature. Therefore, the Abhidharma-samuccaya says.

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遍計所執色者謂影像色。問。若許依他色何故亦為遍計耶。答。必由遍計起故。隨所緣名為遍計。據實依他。如似依鏡見面。面自有四。一本識相分。二眼識變作。三同緣意識所起之面。四獨頭意識所變面緣。此四面中初是本質。第二第三似本質故名依他起。后之一種于鏡中現離本質處。但由遍計所起故云遍計。就實言之其中有二。一依他相分。二遍計所執。有師釋云。眼識一見有二相分。謂本質月及第二月。此釋不然。不應名現量故。又智論云。五識不可誑故。今解。依本月起眼識。但是意識心中作二月解。第三複次中先舉頗胝迦喻次況法。前中言頗胝迦者。三藏云。此處無名可翻。似水精白珠。無定色。與四色合。即似四色影像惑亂有情。邪心執實。言帝青大青末尼寶像者。梵云因陀羅。此云帝釋也。此即帝釋青摩尼珠。西方有青珠。色似帝釋青珠。故遂以名也。此是青中殘青色。梵云摩訶尼羅此云青。即是紺青色。末尼者梵語。珠之通名。末羅羯多者。景雲。此間無名可翻。泰云。是此方殺色寶。其色綠也。景雲。此名車渠。況法中言如彼清凈頗胝迦上所有綠染色相應至習比亦爾者。意明能執執所執者是舊習氣。言如彼清凈頗胝迦上所有帝青大青等邪執依起相上所執相執亦爾者。此合能執。舉此執取所執。故此

【現代漢語翻譯】 現代漢語譯本 遍計所執色是指影像色。 問：如果承認依他起色，為什麼也說是遍計所執呢？ 答：因為必定由遍計所執而生起，隨著所緣境而名為遍計。就真實而言，是依他起。如同照鏡子看見面容，面容自身有四種：一是本識的相分，二是眼識變現出來的，三是與眼識共同緣取的意識所生起的面容，四是獨頭意識所變現緣取的面容。這四種面容中，第一個是本質，第二個和第三個因為類似本質，所以名為依他起。后一種在鏡中顯現，脫離了本質，只是由遍計所執所生起，所以說是遍計所執。就真實而言，其中有兩種：一是依他起的相分，二是遍計所執。 有法師解釋說，眼識一見就有兩種相分，即本質月亮和第二個月亮。這種解釋不對，不應該稱為現量。而且《智論》說，五識是不可欺騙的。現在的解釋是，依于本月而生起眼識，但只是意識心中作二月解。 第三複次中，先舉頗胝迦（Sphatika，似水晶的白色珠子）的比喻，然後比況於法。前面說頗胝迦，三藏說，這裡沒有名稱可以翻譯，類似水晶白珠，沒有固定的顏色，與四種顏色合在一起，就類似四種顏色的影像，迷惑擾亂有情，使邪心執以為實。說到帝青（Indra-nila，帝釋青摩尼珠，帝釋天的青色寶珠）、大青（Maha-nila，紺青色，深藍色）末尼寶像，梵語因陀羅（Indra）就是帝釋的意思。這就是帝釋青摩尼珠。西方有青珠，顏色類似帝釋青珠，所以就用這個名字。這是青色中偏淡的青色。梵語摩訶尼羅（Maha-nila）就是青色，也就是紺青色。末尼（Mani）是梵語，是珠子的通稱。末羅羯多（Marakata），景說，這裡沒有名稱可以翻譯。泰說，是此方殺色寶，它的顏色是綠色的。景說，這個名字是車渠。 比況於法中說，『如彼清凈頗胝迦上所有綠染色相應至習比亦爾』，意思是說，能執取和所執取都是舊的習氣。 『言如彼清凈頗胝迦上所有帝青大青等邪執依起相上所執相執亦爾者』，這是合起來說能執取。舉出這種執取所執取，所以這樣說。

【English Translation】 English version The color of what is thoroughly discriminated is the color of images. Question: If you admit the dependent color, why is it also considered thoroughly discriminated? Answer: Because it necessarily arises from thorough discrimination, it is named thorough discrimination according to what is cognized. In reality, it is dependently arisen. It is like seeing a face in a mirror. The face itself has four aspects: first, the image-component of the fundamental consciousness; second, what is transformed by the eye-consciousness; third, the face arising from the consciousness that co-cognizes with the eye-consciousness; and fourth, the face cognized and transformed by the independent consciousness. Among these four faces, the first is the essence; the second and third are named dependently arisen because they resemble the essence. The last one appears in the mirror, detached from the essence, and arises solely from thorough discrimination, so it is called thoroughly discriminated. In reality, there are two aspects: one is the image-component of dependent arising, and the other is what is thoroughly discriminated. Some teachers explain that when the eye-consciousness sees, there are two image-components: the essential moon and the second moon. This explanation is incorrect because it should not be called direct perception. Moreover, the Treatise on the Great Perfection of Wisdom says that the five consciousnesses cannot be deceived. The current explanation is that the eye-consciousness arises based on the original moon, but it is only the mind of the consciousness that interprets it as two moons. In the third further explanation, first, the analogy of Sphatika (a crystal-like white pearl) is given, and then it is compared to the Dharma. In the previous statement about Sphatika, the Tripitaka says that there is no name to translate here, it is similar to a crystal white pearl, without a fixed color, and when combined with four colors, it is similar to the images of the four colors, confusing and disturbing sentient beings, causing the deluded mind to cling to it as real. Speaking of Indra-nila (the blue jewel of Indra, the blue jewel of the god Indra), Maha-nila (dark blue, deep blue) Mani jewel images, the Sanskrit word Indra means the lord Indra. This is the blue Mani jewel of Indra. There are blue jewels in the West that resemble the blue jewel of Indra, so they are named after it. This is a lighter shade of blue. The Sanskrit word Maha-nila means blue, which is dark blue. Mani is a Sanskrit word, a general term for jewels. Marakata, Jing said, there is no name to translate here. Thai said, it is the 'killing color treasure' of this land, and its color is green. Jing said, this name is Tridacna. In the analogy to the Dharma, it says, 'Like the green dye on that pure Sphatika corresponding to habit also being so,' meaning that both the grasper and the grasped are old habits. 'The statement 'Like the evil clinging to Indra-nila, Maha-nila, etc., on that pure Sphatika, the clinging to the grasped image on the arising image is also so,' this combines the grasper. It cites this grasping of what is grasped, so it says this.

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二句併合遍計所執。言如彼清凈頗胝迦寶依他起相常知亦爾者。頗胝迦寶本身合依他性。言如彼清凈乃至圓成定相亦爾者可知。問。頗胝迦寶譬依他性此義可知。頗胝寶與四色合即有四色影像而起譬依他。依他及圓成實上執實即有遍計所執。遍計所執之境無性顯圓成實。此亦可知。論中何以不合四色影像因緣之法。解云。道理頗胝迦寶譬賴耶相分本質依他。四色影像因頗胝迦現。譬六識相分即是賴耶相分影像。亦是依。若細分別。法喻不齊。故略不說。第四複次言由執名相定相屬著為緣所執相可知。由執遍計熏種能生後起依他。故言所執為緣依他可了。遍計所執相無為緣。圓成可知。準顯揚論自有五相。一所取相。二能取相。三名相相屬著相。四執著相。五不執著相。初二通三性。第三即遍計執。第四是依他相。第五即圓成實。今論主解。由第三相所執相可了知等。第五複次明知三性勝利。了知圓成即知一切清凈者。以凈分依他屬圓成故也。第六複次明斷證勝利。若能于依他上了知無相故。能斷染及證於凈。如是德本已下牒后三複次。結答前二問。略不牒前三複次也。兩頌中末後二句難解。三藏解云。懈怠者不修定之本。住法者是定。動法中是散亂也。無有失壞可憐愍者由懈怠故。無上住法名無。有上動法名有。由彼

【現代漢語翻譯】 現代漢語譯本 二句合併說明遍計所執（Parikalpita，虛妄分別）的道理。說『就像那清凈的頗胝迦寶（Sphatika，水晶），依他起相（Paratantra-lakshana，緣起性）通常也是如此』，意思是頗胝迦寶本身就具有依他性。 說『就像那清凈的乃至圓成定相（Parinishpanna-lakshana，圓滿成就性）也是如此』，這可以理解。問：用頗胝迦寶比喻依他性，這個道理可以理解。頗胝迦寶與四種顏色結合，就會產生四種顏色的影像，這就像依他性。在依他起性和圓成實性上執著為實有，就產生了遍計所執。遍計所執的境界是無自性的，從而顯現出圓成實性。這些也可以理解。為什麼論中不把四色影像的因緣之法合併在一起說明呢？ 解釋說：道理是，頗胝迦寶可以比喻阿賴耶識（Ālaya-vijñāna，藏識）的相分（Nimitta-bhāga，影像部分）本質，即依他性。四色影像因頗胝迦寶而顯現，可以比喻六識的相分，也就是阿賴耶識相分的影像，也是依他性。如果仔細分別，法和比喻並不完全一致，所以略去不說。 第四個『複次』（Punah，進一步說）說明，由於執著名相（Nāma，名稱）、定相（Lakshana，定義）和屬著（Abhinivesha，執著）為緣，所執的相就可以被瞭解。由於執著遍計所執的熏習種子（Vāsanā，習氣）能夠產生後起的依他性，所以說『所執為緣，依他可以瞭解』。遍計所執相是無為（Asamskrita，非造作）的緣，圓成實性可以瞭解。參照《顯揚論》（Abhidharma-samuccaya），自有五相：一、所取相（Grāhya-lakshana，被認知對像）；二、能取相（Grāhaka-lakshana，能認知主體）；三、名相相屬著相（Nāma-lakshana-abhinivesha-lakshana，名稱、定義和執著）；四、執著相（Abhinivesha-lakshana，執著）；五、不執著相（Anabhinivesha-lakshana，不執著）。 最初兩個相通於三性（Trisvabhāva，三種自性）。第三個相就是遍計執。第四個相是依他相。第五個相就是圓成實。現在論主的解釋是，由於第三個相，所執的相可以瞭解等等。 第五個『複次』說明了知三性的勝利。了知圓成實性，就知道了所有清凈，因為清凈分依他性屬於圓成實性。 第六個『複次』說明斷證的勝利。如果能夠在依他起性上了解無相（Animitta，無相），就能斷除染污，證得清凈。像這樣，『德本』以下是總結後面三個『複次』，總結回答前面兩個問題，省略了前面三個『複次』。 兩首偈頌中最後兩句難以理解。三藏（Tripitaka，佛教經典）的解釋是：懈怠的人不修習定的根本。『住法』是定，『動法』中是散亂。『沒有失壞，可憐憫的人』，是因為懈怠的緣故。『無上住法』名為『無』，『有上動法』名為『有』，因為他們……

【English Translation】 English version The two sentences together explain the principle of Parikalpita (imaginary nature). Saying 'Like that pure Sphatika (crystal), the Paratantra-lakshana (dependent nature) is usually the same,' means that the Sphatika itself has the dependent nature. Saying 'Like that pure, even the Parinishpanna-lakshana (perfected nature) is also the same,' this can be understood. Question: Using Sphatika as a metaphor for dependent nature, this principle can be understood. When Sphatika combines with four colors, it will produce images of four colors, which is like dependent nature. Holding onto dependent nature and perfected nature as real, then Parikalpita arises. The realm of Parikalpita is without self-nature, thus revealing the Parinishpanna. These can also be understood. Why doesn't the treatise combine the causal conditions of the four-colored images to explain them together? The explanation is: The principle is that Sphatika can be compared to the Nimitta-bhāga (image part) essence of Ālaya-vijñāna (store consciousness), which is the dependent nature. The four-colored images appear because of Sphatika, which can be compared to the image part of the six consciousnesses, which is also the image of the Ālaya-vijñāna's image part, and is also dependent. If distinguished carefully, the Dharma and the metaphor are not completely consistent, so it is omitted. The fourth 'Punah' (again) explains that because of attachment to Nāma (name), Lakshana (definition), and Abhinivesha (attachment) as conditions, the object of attachment can be understood. Because of attachment to the Vāsanā (habitual energy) of Parikalpita being able to produce the subsequent dependent nature, it is said that 'with attachment as the condition, the dependent can be understood.' The Parikalpita is the Asamskrita (unconditioned) condition, and the Parinishpanna can be understood. Referring to the Abhidharma-samuccaya, there are five aspects: 1. Grāhya-lakshana (object of cognition); 2. Grāhaka-lakshana (subject of cognition); 3. Nāma-lakshana-abhinivesha-lakshana (name, definition, and attachment); 4. Abhinivesha-lakshana (attachment); 5. Anabhinivesha-lakshana (non-attachment). The first two aspects are common to the Trisvabhāva (three natures). The third aspect is Parikalpita. The fourth aspect is the dependent nature. The fifth aspect is the Parinishpanna. Now the treatise master's explanation is that because of the third aspect, the object of attachment can be understood, and so on. The fifth 'Punah' explains the victory of knowing the three natures. Knowing the Parinishpanna means knowing all purity, because the pure part of the dependent nature belongs to the Parinishpanna. The sixth 'Punah' explains the victory of cutting off and realizing. If one can understand the Animitta (signlessness) in the dependent nature, one can cut off defilements and realize purity. Like this, 'virtuous roots' below summarizes the last three 'Punah', summarizing the answers to the previous two questions, omitting the previous three 'Punah'. The last two sentences in the two verses are difficult to understand. The Tripitaka's explanation is: Lazy people do not cultivate the root of Samadhi (meditative concentration). 'Dwelling in the Dharma' is Samadhi, and 'moving in the Dharma' is distraction. 'Those who have no loss and are pitiable' are because of laziness. 'Supreme dwelling in the Dharma' is called 'non-being', and 'superior moving Dharma' is called 'being', because they...

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無定有散亂故。于彼身中失於正法。名為失壞。故可憐愍。泰云。住法是定。動法是亂。失壞有二。一無住法故失壞。二有動法故失壞。失壞之時皆由懈怠故爾也。為此故可憐愍。景雲。真實性不生不滅。故名住法。遍計依他有生滅。故名動法。懈怠住法動法中者失無壞有。故云無有失壞也。無即真實性空理。有乃依他遍計所執妄有法也。此人失壞三性理。故可憐愍。又解。此是長牽之言。謂懈怠住法動法中無有失壞者可憐愍。大段第四勝義生菩薩請問三無性義。文中有四。初問答辨三無性之義。第二領解讚歎。第三辨教優劣持經功德。第四請立經名時眾得益。前中有二。先菩薩發問。第二佛答。前中問意。世尊處處經說蘊界處等種種諸法生滅染凈知斷證修。后時復說一切諸法皆無自性無生無滅本來寂靜自性涅槃。前後二說豈不相違。自下將答。先贊為問是善敕聽許說。然後正答。答中先長行後重頌。長行次有五段。一解諸法皆無自性無生滅等。二解建立三種無性因緣。三解觀機說三無性。四就秘密說一乘意。五明四種有情于佛密說有了不了。初中有二。初辨無自性。后辨無生滅等。前中言我依三種無自性性密意說言一切諸法皆無自性者總申說意。謂相無自性下列三無性名。問答解釋。于中先法說后喻況。法說中。遍

【現代漢語翻譯】 現代漢語譯本 因為沒有定力而有散亂的緣故，這個人失去了他身中的正法，這叫做『失壞』，所以是值得憐憫的。泰法師說，『住法』是安定，『動法』是散亂。失壞有兩種：一是沒有『住法』而失壞，二是有『動法』而失壞。失壞的時候都是因為懈怠的緣故。因此，這是值得憐憫的。景法師說，真實性不生不滅，所以叫做『住法』。遍計所執性和依他起性有生有滅，所以叫做『動法』。懈怠於『住法』和『動法』中的人，失去『無』而執著于『有』，所以說『沒有失壞』。『無』指的是真實性的空性之理，『有』指的是依他起性和遍計所執的虛妄之法。這個人失壞了三性的道理，所以是值得憐憫的。另一種解釋是，這是長句的省略說法，意思是懈怠於『住法』和『動法』中，沒有失壞的人是值得憐憫的。 第四大段是勝義生菩薩請問三種無自性的意義。這段文字有四個部分：第一，問答辨析三種無自性的意義；第二，領會理解並讚歎；第三，辨別教法的優劣和持經的功德；第四，請佛陀確立經名，當時在場的大眾都得到了利益。在第一部分中，又分為兩個部分：首先是菩薩提問，然後是佛陀回答。在菩薩提問的部分，菩薩的意圖是：世尊您在很多經典中都說到蘊、界、處等等各種諸法的生滅、染凈、知、斷、證、修。後來又說一切諸法都沒有自性，沒有生滅，本來寂靜，自性是涅槃。前後兩種說法難道不是互相矛盾的嗎？ 下面將要回答這個問題。首先讚歎菩薩的提問是善妙的，並允許佛陀回答。然後在正式回答中，先是長行文，然後是重頌。長行文依次分為五個部分：第一，解釋諸法都沒有自性，沒有生滅等等；第二，解釋建立三種無自性的因緣；第三，解釋觀機而說三種無自性；第四，就秘密而言說一乘的意義；第五，闡明四種有情對於佛陀的秘密說法，有的瞭解，有的不瞭解。在第一部分中，又分為兩個部分：首先辨析無自性，然後辨析無生滅等等。在辨析無自性的部分，佛陀說：『我依據三種無自性性，以秘密的方式說一切諸法都沒有自性』，這是總體的申述說明。所謂『相無自性』，下面列出三種無自性的名稱。然後是問答解釋。在問答解釋中，先是法說，然後是比喻說明。在法說中，先說遍計所執性。

【English Translation】 English version Because of the lack of concentration and the presence of distraction, this person loses the correct Dharma within their body, which is called 'loss' and is therefore pitiable. Master Tai said, 'Dwelling in Dharma' is stability, and 'moving Dharma' is distraction. There are two types of loss: one is loss due to not dwelling in Dharma, and the other is loss due to having moving Dharma. The time of loss is always due to laziness. Therefore, it is worthy of pity. Master Jing said, the true nature does not arise or cease, so it is called 'dwelling Dharma'. The parikalpita (completely imputed nature) and paratantra (dependent nature) have arising and ceasing, so they are called 'moving Dharma'. Those who are lazy in 'dwelling Dharma' and 'moving Dharma' lose 'non-being' and cling to 'being', so it is said 'there is no loss'. 'Non-being' refers to the principle of emptiness of true nature, and 'being' refers to the illusory dharmas of paratantra and parikalpita. This person loses the principles of the three natures, so it is worthy of pity. Another explanation is that this is an abbreviated way of saying a longer sentence, meaning that those who are lazy in 'dwelling Dharma' and 'moving Dharma' and have no loss are worthy of pity. The fourth major section is Bodhisattva Sheng Yi Sheng (Superior Birth) asking about the meaning of the three non-natures. This section has four parts: first, question and answer to distinguish the meaning of the three non-natures; second, understanding and praising; third, distinguishing the superiority of the teachings and the merit of upholding the sutras; fourth, requesting the Buddha to establish the name of the sutra, at which time the assembly all benefited. In the first part, there are two parts: first, the Bodhisattva asks the question, and then the Buddha answers. In the Bodhisattva's question, the Bodhisattva's intention is: World Honored One, in many sutras you have spoken of the arising, ceasing, defilement, purity, knowing, cutting off, realizing, and cultivating of the skandhas (aggregates), dhatus (realms), ayatanas (sources), and various other dharmas. Later, you said that all dharmas have no self-nature, no arising, no ceasing, are originally quiescent, and their self-nature is nirvana. Are these two statements not contradictory? Below, the answer to this question will be given. First, praise the Bodhisattva's question as excellent and allow the Buddha to answer. Then, in the formal answer, first is the prose section, and then the verse section. The prose section is divided into five parts: first, explaining that all dharmas have no self-nature, no arising, etc.; second, explaining the causes and conditions for establishing the three non-natures; third, explaining the three non-natures spoken according to the capacity of the audience; fourth, speaking of the meaning of the One Vehicle in secret; fifth, clarifying that four kinds of sentient beings have understanding or no understanding of the Buddha's secret teachings. In the first part, there are two parts: first, distinguishing non-self-nature, and then distinguishing non-arising, etc. In the part distinguishing non-self-nature, the Buddha said: 'I rely on the three non-self-natures to secretly say that all dharmas have no self-nature', which is a general statement. The so-called 'lakshana-nihsvabhavata (characteristic non-nature)', the names of the three non-natures are listed below. Then there is question and answer explanation. In the question and answer explanation, first is the Dharma explanation, and then the analogy explanation. In the Dharma explanation, first is the parikalpita-svabhava (completely imputed nature).

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計所執。相無性性。依他具二可解。謂生無自性。勝義無自性。泰云。以依他性無真如勝義性故。故名勝義無自性。備作兩解。一云于依他上無圓成實義。故云勝義無性。即是互無義。一云若將勝義道理釋依他。但是緣假有故有。非有實自性。故云勝義無性。非謂依他中無勝圓成實義故名勝義無自性。雖作后解。不及前解。圓成但由勝義無自性性何以故一切諸法無我性名為勝義等者。景雲。不以無我即為圓成實體。圓成實體乃是真如。然由無我門入故。從入門說云無我名為勝義。真如是諸法勝義諦體由無相性門之所顯故。故說勝義名為無性。備云。欲辨真如之體法無我性亦名勝義。由前所辨三種種種無性之所顯故。名無自性性。喻況可知。善男子已下。結答前問也。次辨無生滅等。初約遍計所執解。二就圓成實解。前中。景泰等云。以其遍計都無有體故無有生。若無性即無滅。由無生滅即本來寂靜。寂靜之義即與涅槃相似名為涅槃。非滅諦涅槃。備云。昔德等解。欲辨遍計對治真實涅槃。故云本性涅槃。今解。即是遍計所執涅槃非真實涅槃。下就圓成辨無生滅等。前據遍計體性無故名無生滅。今據圓成體常故名無生滅。依他因緣幻有生滅。是故不得就辨無生滅等。此約三性類作此分別。前約三性辨無性者。道理唯是遍

【現代漢語翻譯】 現代漢語譯本 計所執（Parikalpita，遍計所執性）。相無性性。依他具二可解。謂生無自性。勝義無自性。泰云：『以依他性無真如勝義性故，故名勝義無自性。』備作兩解。一云于依他上無圓成實義（Parinispanna，圓成實性），故云勝義無性，即是互無義。一云若將勝義道理釋依他，但是緣假有故有，非有實自性，故云勝義無性。非謂依他中無勝圓成實義故名勝義無自性。雖作后解，不及前解。圓成但由勝義無自性性。何以故？一切諸法無我性名為勝義等者。景雲：『不以無我即為圓成實體，圓成實體乃是真如。然由無我門入故，從入門說云無我名為勝義。真如是諸法勝義諦體，由無相性門之所顯故。故說勝義名為無性。』備云：『欲辨真如之體，法無我性亦名勝義。由前所辨三種種種無性之所顯故，名無自性性。』喻況可知。善男子已下，結答前問也。 次辨無生滅等。初約遍計所執解。二就圓成實解。前中。景泰等云：『以其遍計都無有體故無有生。若無性即無滅。由無生滅即本來寂靜。寂靜之義即與涅槃相似名為涅槃。非滅諦涅槃。』備云：『昔德等解，欲辨遍計對治真實涅槃，故云本性涅槃。今解，即是遍計所執涅槃非真實涅槃。』下就圓成辨無生滅等。前據遍計體性無故名無生滅。今據圓成體常故名無生滅。依他因緣幻有生滅，是故不得就辨無生滅等。此約三性類作此分別。前約三性辨無性者，道理唯是遍計。

【English Translation】 English version What is apprehended is the Parikalpita (遍計所執, the fully conceptualized nature). The characteristic of no-characteristic nature. The Paratantra (依他起, the dependent nature) has two possible interpretations: namely, the absence of inherent existence in arising, and the absence of ultimate existence. Tai says: 'Because the Paratantra nature lacks the ultimate nature of Suchness (真如), it is therefore called the absence of ultimate existence.' There are two interpretations: one says that on the Paratantra there is no perfected reality (Parinispanna, 圓成實性), hence it is called the absence of ultimate existence, which means mutual absence. The other says that if one explains the Paratantra with the ultimate truth, it is only conditionally existent, not having real inherent existence, hence it is called the absence of ultimate existence. It is not that the Paratantra lacks the perfected reality, hence it is called the absence of ultimate existence. Although the latter interpretation is made, it is not as good as the former. The perfected is only due to the nature of the absence of ultimate existence. Why is it that the nature of non-self of all dharmas is called ultimate truth, etc.? Jing says: 'Non-self is not the perfected reality, the perfected reality is Suchness. However, because one enters through the gate of non-self, it is said from the entrance that non-self is called ultimate truth. Suchness is the ultimate truth of all dharmas, revealed by the gate of no-characteristic nature. Therefore, it is said that ultimate truth is called no-characteristic.' Bei says: 'To distinguish the essence of Suchness, the nature of dharma non-self is also called ultimate truth. Because it is revealed by the three kinds of no-characteristic previously distinguished, it is called the nature of no-inherent-existence.' The analogy is understandable. O good son, this concludes the answer to the previous question. Next, we discuss no-birth and no-death, etc. First, we explain it in terms of the Parikalpita. Second, we explain it in terms of the Parinispanna. In the former, Jingtai, etc., say: 'Because the Parikalpita has no substance, there is no birth. If there is no characteristic, there is no death. Because there is no birth and no death, it is originally quiescent. The meaning of quiescence is similar to Nirvana, and is called Nirvana. It is not the Nirvana of the cessation of suffering.' Bei says: 'The former interpretations by De, etc., wanted to distinguish the real Nirvana that counteracts the Parikalpita, hence it is called the original nature Nirvana. The current interpretation is that it is the Parikalpita Nirvana, not the real Nirvana.' Below, we discuss no-birth and no-death, etc., in terms of the Parinispanna. The former is based on the absence of substance in the Parikalpita, hence it is called no-birth and no-death. The current is based on the constant substance of the Parinispanna, hence it is called no-birth and no-death. The Paratantra is illusory with birth and death due to conditions, therefore it is not appropriate to discuss no-birth and no-death, etc. This distinction is made in terms of the three natures. The former discussion of no-characteristic in terms of the three natures, the principle is only the Parikalpita.

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計無相即收無性義盡。如次下文說。然後更約彼所迷執處為言。故言后立依他生無自性。勝義無自性。圓成實是勝義無自性性。二明立三無性因緣。言非由有情界中乃至我立三無性等者。景雲。道理三無性並是遍計所執相無自性。但為辨遍計所執計度處故。約依他及圓成實辨生無性勝義無性。若約所計處辨生無性勝義無性。亦攝無自性盡。若應言一遍計所執相無自性。亦攝無性盡。若約依他圓成實性辨生無自性勝義無自性。亦攝無自性盡。一二合數。即有三無性。故此文云非因別觀三性我立三無性。然由有情于依他性及圓成實隨言執著我立三無性。泰云。若於依他起上觀無遍計所增益性。即是遍計無相性。亦是依他無生性。亦于圓成實性上觀亦無遍計所執性亦爾。是遍計所執無相性。亦是圓成實無性性。依此文觀依他性圓成實性上無遍計所執性。故三無性遍計所執無自體。故說無性。依他圓成無他遍計所執體。故說無性。言或由言說隨覺者。即是了別名言眾生。起遍計執。或由言說隨眠故者。即是嬰兒及牛羊等不了名言眾生。雖不了名言起于分別。然由言說種子隨眠力故。總相計度。三解觀機說於三無性。于中先約四十心辨三無性。次約四善根位以辨。后約地上以辨。初云諸有情乃至由此因緣多修勝解亦多積集二種資

【現代漢語翻譯】 計無相（沒有表象）即收無性義盡。如下文所說。然後針對他們所迷惑執著的地方進行說明。所以說后立依他生無自性（依賴於其他條件而生的事物沒有自性），勝義無自性（終極真理沒有自性），圓成實（完美實現的真理）是勝義無自性性。二，闡明建立三種無自性的因緣。說『非由有情界中乃至我立三無性等者』，景雲說，道理上三種無自性都是遍計所執相無自性（由虛妄分別產生的表象沒有自性）。但爲了辨別遍計所執（虛妄分別）的計度處，所以針對依他起（依賴於其他條件而生）及圓成實辨別生無性（沒有生）和勝義無性（沒有終極真理）。如果針對所計處辨別生無性勝義無性，也涵蓋了無自性。如果說一遍計所執相無自性，也涵蓋了無性。如果針對依他圓成實性辨別生無自性勝義無自性，也涵蓋了無自性。一二合數，即有三種無自性。所以此文說不是因為分別觀察三種自性我才建立三種無自性。而是因為有情對於依他性及圓成實隨言語而執著，所以我才建立三種無自性。泰云說，如果在依他起上觀察沒有遍計所增益性，那就是遍計無相性，也是依他無生性。在圓成實性上觀察也沒有遍計所執性也是一樣，是遍計所執無相性，也是圓成實無性性。依據此文觀察依他性圓成實性上沒有遍計所執性，所以三種無自性遍計所執沒有自體，所以說無性。依他圓成沒有其他遍計所執的體，所以說無性。說『或由言說隨覺者』，就是指了別名言眾生（能夠理解名稱概念的眾生），產生遍計執（虛妄分別的執著）。說『或由言說隨眠故者』，就是指嬰兒及牛羊等不瞭解名言的眾生，雖然不瞭解名言卻產生了分別，但由於言說種子隨眠的力量，進行總相計度。三，解釋觀察根機而說三種無自性。其中先針對四十心辨別三種無自性，其次針對四善根位進行辨別，最後針對地上進行辨別。最初說『諸有情乃至由此因緣多修勝解亦多積集二種資』

【English Translation】 現代漢語譯本 The absence of conceptual appearances ( nimitta ) implies the complete cessation of the meaning of no-self-nature. As explained in the following text. Then, it further addresses the areas where they are deluded and attached. Therefore, it is said that the later establishment of paratantra-utpatti (dependent origination) is without self-nature, paramārtha (ultimate truth) is without self-nature, and pariniṣpanna (perfected reality) is the nature of ultimate truth without self-nature. Secondly, it clarifies the causes and conditions for establishing the three no-self-natures. It says, 'Not because of the realm of sentient beings, etc., do I establish the three no-self-natures, etc.' Jingyun says, in principle, the three no-self-natures are all the no-self-nature of parikalpita (imagined) appearances. However, in order to distinguish the objects of parikalpita (imagination), the paratantra (dependent) and pariniṣpanna (perfected) are distinguished in terms of no-birth and ultimate no-self-nature. If no-birth and ultimate no-self-nature are distinguished in terms of the objects of imagination, then all no-self-nature is included. If it is said that the appearance of parikalpita (imagination) is without self-nature, then all no-self-nature is included. If no-birth and ultimate no-self-nature are distinguished in terms of the nature of paratantra (dependent) and pariniṣpanna (perfected), then all no-self-nature is included. The combination of one and two results in the three no-self-natures. Therefore, this text says that I do not establish the three no-self-natures because of separately observing the three natures. However, because sentient beings are attached to paratantra (dependent) nature and pariniṣpanna (perfected) reality according to words, I establish the three no-self-natures. Taiyun says, if one observes on paratantra-utpatti (dependent origination) that there is no nature added by parikalpita (imagination), then it is the no-appearance nature of parikalpita (imagination), and it is also the no-birth nature of paratantra (dependent). Similarly, if one observes on pariniṣpanna (perfected) reality that there is no nature grasped by parikalpita (imagination), it is the no-appearance nature of parikalpita (imagination), and it is also the no-self-nature nature of pariniṣpanna (perfected) reality. According to this text, observing that there is no nature grasped by parikalpita (imagination) on paratantra (dependent) nature and pariniṣpanna (perfected) reality, therefore the three no-self-natures, parikalpita (imagination) has no self-nature, so it is said to be without self-nature. Paratantra (dependent) and pariniṣpanna (perfected) have no other parikalpita (imagined) entity, so it is said to be without self-nature. 'Or those who are aware through speech' refers to sentient beings who understand names and concepts, giving rise to parikalpita (imagined) attachments. 'Or those who are subject to latent tendencies through speech' refers to infants and cattle, etc., who do not understand names and concepts, but although they do not understand names and concepts, they give rise to discriminations, but due to the power of the latent tendencies of speech seeds, they make general estimations. Thirdly, explain the three no-self-natures by observing the faculties. Among them, first distinguish the three no-self-natures with respect to the forty minds, then distinguish them with respect to the four roots of goodness, and finally distinguish them with respect to the grounds. The first says, 'All sentient beings, etc., through these causes and conditions, cultivate superior understanding and accumulate two kinds of resources.'

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糧者。景雲。初為未種善根乃至未集資糧者說法從緣生非自然起名生無性。彼聞說已隨分解了諸法無常乃至積集資糧。泰云。十信已前名種善根。凈障等四是四十心。備云。第一位即十信已前聞有教種解脫分善根故第二位即十信能凈障故。第三位即十解能成熟故。第四位即十行修勝解故。第五位即十回向亦多積集資糧故。次約四善根位辨三無性。云彼雖如是乃至於依他起中能不執著所執性者。雖於此位已積善根乃至積集二種資糧隨分解了從緣生。然于生無自性中未能如實了知相無自性及二種勝義無自性性。於一切行未能正厭者是加行道。未正離欲者是無間道。未正解脫者是解脫道。未遍解脫此三雜染者是勝進道。如來為彼更說法要。彼聞法已能正信解。言簡擇思惟者是四尋思。位在暖頂也。如實通達者是四如實智位。在忍第一法。下約地上以辨三無性。云由言說不熏習智故者。由不執著名言故無名言熏習智也。由言說不隨覺智故者。不隨名起分別覺智也。由言說離隨眠智者。由斷言說隨眠故。智不執著能滅依他相等。四就秘密說一乘意。先說一乘意。后辨根性差別非無。前中景備等云。此明三乘人同依無性之道證得涅槃。二乘之人悟於人執遍計所執無性。知有為法從因緣起無自然生。生無性性亦知依他無彼勝義自性性

【現代漢語翻譯】 現代漢語譯本 糧者（指資糧）。景雲（法師）說，最初為那些未種下善根乃至未積聚資糧的人說法，闡述『從緣生非自然起』，這被稱為『生無自性』（萬法生起沒有固定不變的自體）。他們聽聞后，逐漸理解諸法無常，乃至積聚資糧。泰（法師）說，十信位之前稱為『種善根』。凈障等四位指的是四十心位。備（法師）說，第一位即十信位之前，聽聞教法，種下解脫分善根；第二位即十信位，能夠清凈業障；第三位即十解位，能夠成熟善根；第四位即十行位，修習殊勝的理解；第五位即十回向位，也多積聚資糧。 接下來，根據四善根位來辨析三種無自性。說『他們雖然如此，乃至於在依他起性中能夠不執著所執性』。雖然在這個階段已經積累了善根，乃至積聚了兩種資糧，逐漸理解了從緣生，但在生無自性中，未能如實了知相無自性以及兩種勝義無自性性。對於一切行未能真正厭離的是加行道；未真正離欲的是無間道；未真正解脫的是解脫道；未普遍解脫這三種雜染的是勝進道。如來為他們進一步宣說佛法要義，他們聽聞佛法后，能夠真正信解。所說的『簡擇思惟』指的是四尋思位，位於暖位和頂位。『如實通達』指的是四如實智位，位於忍位和第一法位。 下面從地上菩薩的角度來辨析三種無自性。說『由於言說不熏習智的緣故』，是因為不執著名言，所以沒有名言熏習智。『由於言說不隨覺智的緣故』，是因為不隨名言而生起分別覺智。『由於言說離隨眠智』，是因為斷除了言說隨眠，所以智慧不執著，能夠滅除依他相等。 最後，就秘密而言，闡述一乘的意旨。先說一乘的意旨，后辨析根性的差別並非沒有。前面景（法師）、備（法師）等說，這說明三乘人同樣依靠無自性之道證得涅槃。二乘之人領悟到人執遍計所執無自性，知道有為法從因緣生起，沒有自然生。生無自性性，也知道依他起性沒有勝義自性性。

【English Translation】 English version 'Liang Zhe' (referring to provisions or resources). Jingyun (a Dharma master) said that initially, the Dharma is taught to those who have not yet planted roots of virtue or accumulated resources, explaining 'arising from conditions, not naturally occurring,' which is called 'birth without inherent nature' (all phenomena arise without a fixed, unchanging self-nature). After hearing this, they gradually understand the impermanence of all phenomena and accumulate resources. Tai (a Dharma master) said that the stage before the Ten Faiths is called 'planting roots of virtue.' The four stages of purifying obscurations, etc., refer to the forty minds. Bei (a Dharma master) said that the first stage, before the Ten Faiths, involves hearing the teachings and planting the roots of virtue for liberation. The second stage, the Ten Faiths, is capable of purifying karmic obscurations. The third stage, the Ten Understandings, is capable of maturing virtue. The fourth stage, the Ten Practices, cultivates superior understanding. The fifth stage, the Ten Dedications, also accumulates many resources. Next, based on the four roots of virtue, the three types of non-inherent nature are distinguished. It is said, 'Although they are like this, even in the dependent arising nature, they can avoid clinging to the perceived nature.' Although at this stage they have accumulated roots of virtue and even accumulated two types of resources, gradually understanding arising from conditions, they have not yet truly understood the non-inherent nature of characteristics and the two types of ultimate non-inherent nature in birth without inherent nature. Those who have not truly become weary of all actions are on the path of preparation. Those who have not truly detached from desire are on the path of immediacy. Those who have not truly liberated are on the path of liberation. Those who have not universally liberated these three defilements are on the path of surpassing progress. The Tathagata further expounds the essential Dharma for them, and after hearing the Dharma, they can truly believe and understand. The so-called 'selective contemplation' refers to the four investigations, located in the stages of warmth and peak. 'Truly understanding' refers to the four true knowledges, located in the stages of forbearance and the first Dharma. Below, from the perspective of bodhisattvas on the ground, the three types of non-inherent nature are distinguished. It is said, 'Because of the wisdom not cultivated by speech,' it is because of not clinging to names and words, so there is no wisdom cultivated by names and words. 'Because of the wisdom not following awareness of speech,' it is because of not generating discriminating awareness following names and words. 'Because of the wisdom that is free from latent tendencies of speech,' it is because of cutting off the latent tendencies of speech, so wisdom does not cling and can extinguish dependent arising, etc. Finally, in secret, the intention of the One Vehicle is explained. First, the intention of the One Vehicle is explained, and then the differences in capacities are distinguished as not being absent. Earlier, Jing (a Dharma master), Bei (a Dharma master), etc., said that this explains that people of the Three Vehicles equally rely on the path of non-inherent nature to attain Nirvana. People of the Two Vehicles realize the non-inherent nature of the perceived nature of the self-grasping of persons, knowing that conditioned phenomena arise from conditions and do not naturally occur. The nature of birth without inherent nature also knows that dependent arising nature does not have ultimate inherent nature.

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也。亦可二乘即由人空所顯。真如無性門顯。名達勝義無自性性。菩薩即由遣於二執知相無性。乃至由二空所顯真如由無性門顯勝義無自性性。故云一切聲聞獨覺菩薩皆共此一妙清凈道更無第二我。依此故密意說言唯有一乘。下辨根姓差別。泰云。非於一切有情界中無有種種下中上根三乘差別。備云。非於有情無五種差別。言若一向趣寂乃至終不能令當坐道場證得無上菩提者。又同昔解節經。古人文旨不許定性。吉藏師亦釋此文。若聲聞人將入無餘時。蒙佛說法迴向發大心。無有是處。故云終不能得。與今三藏所說不同。於此義中。由來多諍。引證辨義如常解釋。言若迴向菩提聲聞種姓補特伽羅我亦異門說為菩薩等者如舍利弗等。五明四種有情于佛密教可了義經有迷有悟。于中有三。一總標二別釋三釋已結。前中言如是於我乃至善教法中者。泰云。牒四諦教及以般若深密等。備云。牒般若等無相之教。善男子乃至自性涅槃者。景雲。道理一切法中依他圓成是有。唯遍計所執是無佛為初向大乘諸菩薩眾破其有執。密意總說一切諸法皆無自性無生滅等。名不了義經。泰云。問此密教說三無性不若言說者。般若教意亦說真實無性性耶。解云。教顯了但云無一切而不分別。若取教下意。通顯三無性性之道理。是故深密等顯其密

【現代漢語翻譯】 現代漢語譯本： 也。也可以說二乘（聲聞乘和緣覺乘）是由人空（人無我）所顯現的。真如（事物的真實本性）通過無性門（揭示事物沒有固定不變的自性）顯現，這被稱為達到勝義無自性性（在最高意義上，事物沒有獨立的、固有的自性）。菩薩（覺悟的修行者）通過去除對二執（我執和法執）的執著，認識到諸法無自性。乃至通過二空（人空和法空）所顯現的真如，通過無性門顯現勝義無自性性。所以說一切聲聞、獨覺（緣覺）、菩薩都共同遵循這一妙清凈道，沒有第二條道路。我依據這個密意說只有一乘（唯一的成佛之道）。 下面辨別根性和種姓的差別。泰法師說：『並非在一切有情（眾生）界中，沒有下、中、上根的三乘差別。』備法師說：『並非在有情中沒有五種差別。』如果一向趣向寂滅，乃至最終不能讓他坐在菩提道場證得無上菩提（最高的覺悟）。又如同以前解釋的《解節經》。古代的文旨不允許有定性（固定不變的根性）。吉藏法師也解釋這段經文說，如果聲聞人將要進入無餘涅槃（完全的寂滅）時，蒙佛說法迴向發大心（迴向菩提併發大愿），這是不可能的。所以說最終不能得到（無上菩提）。這與現在三藏（經、律、論）所說的不同。在這個意義上，歷來有很多爭論。引證辨義如同通常的解釋。 如果迴向菩提的聲聞種姓補特伽羅（人），我也用不同的方式說他們是菩薩等，如舍利弗（智慧第一的佛陀弟子）等。五明（聲明、工巧明、醫方明、因明、內明）認為四種有情（眾生）對於佛的密教可了義經（可以完全理解其意義的經典）有迷惑和領悟。其中有三種情況：一是總標，二是別釋，三是解釋后的總結。前面說『如是於我乃至善教法中』，泰法師說：『指四諦教（苦、集、滅、道）以及般若（智慧）深密等。』備法師說：『指般若等無相之教（沒有固定相狀的教法）。』善男子，乃至自性涅槃（事物本性的寂滅）。景法師說：『道理上一切法中，依他起（依靠其他條件而生起）和圓成實（圓滿成就的真實）是存在的，只有遍計所執（虛妄分別的執著）是不存在的。』佛最初向大乘（大乘佛教）的菩薩們破除他們對『有』的執著，密意地總說一切諸法皆無自性、無生滅等，這被稱為不了義經（不能完全表達最終意義的經典）。泰法師說：『問：這個密教說三無性（相無自性性、生無自性性、勝義無自性性），如果不這樣說，那麼般若教的意義也說真實無自性性嗎？』解釋說：『教義顯了，只說沒有一切，而不分別。如果取教下的意義，就通達顯現三無性性的道理。』所以《深密經》等顯現其密意。

【English Translation】 English version: Also, it can be said that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are manifested by the emptiness of persons (Pudgala-śūnyatā). True Suchness (Tathatā) is manifested through the gate of no-self-nature (anabhāva), which is called attaining the ultimate meaning of no-inherent-existence (paramārtha-niḥsvabhāvatā). Bodhisattvas (enlightened practitioners) realize the non-inherent-existence of all dharmas by eliminating attachment to the two attachments (attachment to self and attachment to phenomena). Even the True Suchness manifested by the two emptinesses (emptiness of persons and emptiness of phenomena) manifests the ultimate meaning of no-inherent-existence through the gate of no-self-nature. Therefore, it is said that all Śrāvakas, Pratyekabuddhas, and Bodhisattvas all follow this one wonderful pure path, and there is no second path. Based on this hidden meaning, I say that there is only one vehicle (Ekayāna). Below, the differences in faculties and lineages are distinguished. Master Tai said: 'It is not that there are no differences in the three vehicles of inferior, intermediate, and superior faculties among all sentient beings.' Master Bei said: 'It is not that there are no five kinds of differences among sentient beings.' If one is always inclined towards quiescence, then ultimately he cannot be allowed to sit in the Bodhi-mandala and attain Anuttarā-samyak-sambodhi (supreme enlightenment). It is also like the previously explained Saṃdhinirmocana Sūtra. Ancient literary principles do not allow for fixed nature (fixed and unchanging nature). Master Jizang also explained this passage, saying that if a Śrāvaka is about to enter Nirupadhiśeṣa-nirvāṇa (complete cessation), and receives the Buddha's teachings to dedicate his merit and generate great aspiration (bodhicitta), this is impossible. Therefore, it is said that he ultimately cannot attain (Anuttarā-samyak-sambodhi). This is different from what the Tripiṭaka (Sūtra, Vinaya, Abhidharma) now says. There have been many disputes about this meaning throughout history. The citation and interpretation of the meaning are as usual. If a Śrāvaka lineage pudgala (person) dedicates his merit to Bodhi, I also say in different ways that they are Bodhisattvas, such as Śāriputra (the Buddha's disciple foremost in wisdom), etc. The Five Sciences (Śabda-vidyā, Śilpakarma-vidyā, Cikitsā-vidyā, Hetu-vidyā, Adhyātma-vidyā) believe that the four kinds of sentient beings are confused and enlightened about the Buddha's esoteric definitive meaning sūtras (sūtras whose meaning can be fully understood). There are three situations: first, a general statement; second, a separate explanation; and third, a conclusion after the explanation. The previous statement 'Thus, in my good teachings' refers to the Four Noble Truths (duḥkha, samudaya, nirodha, mārga) and the profound Prajñā (wisdom) and Saṃdhinirmocana, etc., according to Master Tai. Master Bei said: 'Refers to the teachings of no-characteristics (teachings without fixed characteristics) such as Prajñā.' Good man, even the nature of Nirvāṇa (the cessation of the nature of things). Master Jing said: 'In principle, among all dharmas, dependent origination (paratantra) and perfect reality (parinispanna) exist, only the completely conceptualized (parikalpita) does not exist.' The Buddha initially broke the attachment to 'existence' of the Bodhisattvas of the Mahāyāna (Great Vehicle), and esoterically summarized that all dharmas have no self-nature, no birth and death, etc., which is called a provisional meaning sūtra (a sūtra that cannot fully express the ultimate meaning). Master Tai said: 'Question: This esoteric teaching says three no-self-natures (lakṣaṇa-niḥsvabhāvatā, utpatti-niḥsvabhāvatā, paramārtha-niḥsvabhāvatā), if it is not said in this way, does the meaning of the Prajñā teaching also say true no-self-nature?' The explanation says: 'The teachings are clear, only saying that there is nothing, without distinguishing. If the meaning below the teachings is taken, then the principle of the three no-self-natures is understood and manifested.' Therefore, the Saṃdhinirmocana Sūtra and others manifest its esoteric meaning.

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意正顯三無自性。備云。般若教意但顯遍計無相。何以得知。如上論云。一切諸法皆無自性無生無滅本來寂靜自性涅槃等教相無自性密意說。故知但顯相無性性。於此經中已下別釋有四種人。景雲。前二不迷。第一人者謂諸有情已種上品善根。聞如是法如實解了乃至現等正覺。第二人者諸有情已種上品善根乃至未能積集上品資糧其性質直。雖無力思擇而不安住自見取中。乃至唯是微細詳審明智所知。我何能解。自輕而住。第三人者謂諸有情乃至未能積集上品資糧非質直性。雖有力能思擇廢立而住見取中。彼若聽聞如是法已。於我甚深密意言說無力解了。雖生信解隨言執著。謂一切法決定無性不生不滅。由此獲得無見無相見。撥一切相是無相。撥遍計所執依他圓成實相。依彼二性施設遍計所執。既撥無二性故亦撥無遍計所執等者。此如三論學者著于空見名惡取空。雖於我法起於法想者。亦信無性之教法也。而非義中起于義想者。俱遣遍計所執不空餘之二性。而於余之二性不空義中起于空想。乃至雖于教生信故福德增長。然于非義起執著故退失智慧。次明其人有二弟子。初其一同師見。第二弟子過其師見。于其教法亦撥不信。謂聞諸法皆無自性無生滅等便生恐怖。言非佛語是魔所說。作此解已。于諸姓典誹謗毀罵等。第四

【現代漢語翻譯】 現代漢語譯本： 意正顯三無自性。（備云：般若的教義只是爲了闡明遍計所執相的無自性。如何得知？如《瑜伽師地論》所說：『一切諸法皆無自性，無生無滅，本來寂靜，自性涅槃』等教義，都是以『相無自性』的密意而說的。因此可知，般若教義只是爲了闡明相無自性。） 在此經中，以下分別解釋四種人。（景雲：前兩種人不會迷惑。第一種人是指那些已經種下上品善根的有情，聽聞這樣的法后，如實理解，乃至現證等正覺。第二種人是指那些已經種下上品善根的有情，乃至未能積集上品資糧，但其性質正直。雖然沒有能力思擇，但不安住在自己的見解中，乃至認為這只是微細詳審的明智所能瞭解的，我怎麼能理解呢？因而自我輕視而安住。） 第三種人是指那些未能積集上品資糧，且性質不正直的有情。雖然有能力思擇廢立，但安住在自己的見解中。他們如果聽聞這樣的法后，對於我甚深的密意言說，沒有能力理解，雖然生起信解，但隨言執著，認為一切法決定無性，不生不滅。由此獲得無見無相的見解，否定一切相是無相，否定遍計所執相、依他起相和圓成實相。因為否定了二性，所以也否定了遍計所執相等等。這就像三論宗的學者執著于空見，被稱為惡取空。雖然對於我法生起法想，也相信無性的教法。但對於非義理之處生起義理之想，既否定了遍計所執相，又不空其餘的二性，而對於其餘的二性不空的義理之處生起空想。乃至雖然因為對教法生起信心而福德增長，但因為對於非義理之處生起執著而退失智慧。 接下來闡明這種人有兩種弟子。第一種弟子與他的老師見解相同。第二種弟子超過了他的老師的見解，對於教法也否定不信，認為聽聞諸法皆無自性、無生滅等，便生起恐怖，說這不是佛說的話，而是魔所說的。做出這樣的解釋后，對於諸姓典誹謗毀罵等等。第四種人...

【English Translation】 English version: 'Yi Zheng' (意正) explicitly reveals the 'three no-self-natures' (三無自性). As 'Bei Yun' (備云) says: The teaching of Prajna (般若) only reveals the 'non-self-nature of the 'Parikalpita' (遍計所執相, the completely conceptualized nature). How do we know this? As the above 'Yogacarabhumi-sastra' (瑜伽師地論) says: 'All dharmas are without self-nature, without arising and ceasing, originally tranquil, and of the nature of Nirvana' etc. These teachings are spoken with the hidden meaning of 'non-self-nature of characteristics'. Therefore, it is known that the teaching of Prajna only reveals the non-self-nature of characteristics. In this sutra, the following separately explains four types of people. 'Jing Yun' (景雲) says: The first two are not confused. The first type of person refers to those sentient beings who have already planted superior roots of virtue. After hearing such a Dharma, they understand it as it is, and even realize 'Anuttara-samyak-sambodhi' (等正覺, complete and perfect enlightenment). The second type of person refers to those sentient beings who have already planted superior roots of virtue, but have not yet accumulated superior resources. Their nature is straightforward. Although they do not have the ability to contemplate, they do not dwell in their own views, and even think that this is only something that subtle and careful wisdom can understand. How can I understand it? Therefore, they belittle themselves and abide. The third type of person refers to those sentient beings who have not accumulated superior resources and whose nature is not straightforward. Although they have the ability to contemplate and establish or reject, they dwell in their own views. If they hear such a Dharma, they do not have the ability to understand my profound hidden meaning. Although they generate faith and understanding, they cling to the words and think that all dharmas are definitely without self-nature, without arising and ceasing. From this, they obtain the view of 'no view and no characteristics', denying that all characteristics are without characteristics, denying the 'Parikalpita' (遍計所執相, the completely conceptualized nature), 'Paratantra' (依他起相, the dependent nature), and 'Parinispanna' (圓成實相, the perfectly established nature). Because they deny the two natures, they also deny the 'Parikalpita' (遍計所執相, the completely conceptualized nature), etc. This is like the scholars of the 'Sanlun School' (三論宗) who cling to the view of emptiness and are called 'evil grasping of emptiness'. Although they generate the thought of Dharma regarding my Dharma, they also believe in the teaching of non-self-nature. However, they generate the thought of meaning in what is not meaningful, denying the 'Parikalpita' (遍計所執相, the completely conceptualized nature), but not emptying the remaining two natures, and generating the thought of emptiness in the meaning of the remaining two natures that are not empty. Even though their merit increases because they generate faith in the teaching, they lose wisdom because they cling to what is not meaningful. Next, it explains that this type of person has two disciples. The first disciple has the same view as his teacher. The second disciple surpasses his teacher's view and also denies and disbelieves the teaching, thinking that hearing that all dharmas are without self-nature, without arising and ceasing, etc., generates fear, saying that this is not the words of the Buddha, but the words of the devil. After making this explanation, they slander and revile the various surnames and classics, etc. The fourth type of person...

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又若諸眾生未種善根乃至性非質直住自見取。彼聞是法不生信解起非法想起非義想。乃至撥為虛偽。備云。一辨信解人。二辨有信無解人。三辨思擇力人。四辨邪執人。有釋初辨四善根人。二辨四十心人。三辨撥無人。四辨誹撥人。此後二人並是十信已前。景雲。此中有六種根性人。一五利三慧疾證究竟生凈信者。二四利闕慧其性質直不安見者。三四利闕慧性非質直安見者。四從他聞法得法失義同見退失善根者。五從他聞法不隨其見便生恐怖誹謗者。六無利闕慧輪轉生死起誹謗者。雖聞此釋今還依景。下結如文。重頌前義有其五頌。景雲。初頌頌初複次諸法無性無生滅等。第二頌頌三複次謂第二立無性因緣。第三觀機說三無性。第五于佛密教有迷有悟。下有三頌。頌彼第四密說一乘。誰有智言無密意者。謂是智人皆信佛說諸法無生滅等等是其密意。雖說諸法無性。意明遍計所執諸法無性。不辨依他圓成無性。微妙難思無漏界于中解脫等等無差者。無相之理非凡能了。名為難思無漏界也。三乘聖人同悟此理。故云于中解脫等無差別。一切義成離惑苦者。由證圓成實故名一切義成。斷彼依他名離惑苦。二種異說謂常樂者。此圓成實即是有餘無餘二種涅槃之體。由離惑故常。由離苦故樂。常樂二名名二異說。今解初頌頌第一

【現代漢語翻譯】 現代漢語譯本 此外，如果有些眾生沒有種下善根，甚至天性不正直，固執己見，他們聽聞這種佛法，不會產生信心和理解，反而會產生對非法理的想像和對非正義的想像，甚至否定佛法，認為是虛假的。總的來說，這裡辨別了四種人：一是具有信心和理解的人，二是具有信心但缺乏理解的人，三是具有思辨選擇能力的人，四是具有邪見執著的人。有一種解釋是，第一種人辨別了四種善根，第二種人辨別了修習四十心的人，第三種人辨別了否定因果的人，第四種人辨別了誹謗佛法的人。后兩種人都是在十信位之前的人。 景法師說，這裡有六種根性的人：一是五種殊勝根性和三種智慧，能夠迅速證得究竟，對佛法生起清凈信心的人；二是四種殊勝根性，但缺乏智慧，天性正直但不安心於自己的見解的人；三是四種殊勝根性，但缺乏智慧，天性不正直且安心於自己的見解的人；四是從他人那裡聽聞佛法，得到佛法卻失去其意義，與自己的見解相同，最終退失善根的人；五是從他人那裡聽聞佛法，不隨順自己的見解，便產生恐懼和誹謗的人；六是既沒有殊勝根性又缺乏智慧，在生死輪迴中流轉，並誹謗佛法的人。雖然聽過這種解釋，現在還是依照景法師的說法。下面的結論與原文一致。爲了再次頌揚前面的意義，有五首偈頌。景法師說，第一首偈頌頌揚了最初的『複次，諸法無性無生滅等』。第二首偈頌頌揚了第三種人，即『複次，謂第二立無性因緣』。第三首偈頌是觀機說法，說三種無性。第五首偈頌是對佛陀的秘密教義有迷惑也有領悟。下面有三首偈頌，頌揚了第四種人，即秘密宣說一乘佛法。誰有智慧會說沒有密意呢？有智慧的人都相信佛陀所說的諸法無生滅等等是其中的密意。雖然說諸法無自性，意思是說遍計所執（Parikalpita）的諸法沒有自性，而不是說依他起性（Paratantra）和圓成實性（Parinispanna）沒有自性。微妙難思的無漏境界，在其中解脫等等沒有差別，無相的道理不是凡夫能夠理解的，所以稱為難思的無漏境界。三乘聖人共同領悟這個道理，所以說在其中解脫等等沒有差別。一切義成（Sarvarthasiddha）遠離迷惑痛苦，因為證得了圓成實性，所以稱為一切義成。斷除依他起性，就稱為遠離迷惑痛苦。兩種不同的說法，即常和樂，這個圓成實性就是有餘涅槃（Saupadhiśeṣa-nirvāṇa）和無餘涅槃（Nirupadhiśeṣa-nirvāṇa）的本體。因為遠離了迷惑，所以是常；因為遠離了痛苦，所以是樂。常和樂這兩個名稱代表兩種不同的說法。現在解釋第一首偈頌，頌揚第一種人。

【English Translation】 English version Furthermore, if there are sentient beings who have not planted roots of virtue, or whose nature is not upright and who cling to their own views, when they hear this Dharma, they will not generate faith and understanding. Instead, they will give rise to thoughts of what is not Dharma and thoughts of what is not righteous, even denying the Dharma as false. In summary, this section distinguishes four types of people: first, those with faith and understanding; second, those with faith but lacking understanding; third, those with the power of discernment; and fourth, those with wrong views and attachments. One interpretation is that the first type distinguishes the four roots of virtue, the second type distinguishes those who cultivate the forty aspects of mind, the third type distinguishes those who deny causality, and the fourth type distinguishes those who slander the Dharma. The latter two types are before the stage of the ten faiths (Daśa-śraddhā). Master Jing said that there are six types of beings: first, those with five sharp faculties and three wisdoms who can quickly attain ultimate realization and generate pure faith in the Dharma; second, those with four sharp faculties but lacking wisdom, whose nature is upright but who are not secure in their own views; third, those with four sharp faculties but lacking wisdom, whose nature is not upright and who are secure in their own views; fourth, those who hear the Dharma from others, obtain the Dharma but lose its meaning, and whose views are the same, ultimately losing their roots of virtue; fifth, those who hear the Dharma from others, do not follow their own views, and then generate fear and slander; sixth, those who have neither sharp faculties nor wisdom, who transmigrate in the cycle of birth and death, and who slander the Dharma. Although I have heard this explanation, I will now follow Master Jing's explanation. The following conclusion is consistent with the original text. To praise the preceding meaning again, there are five verses. Master Jing said that the first verse praises the initial 'Furthermore, all dharmas are without self-nature, without arising or ceasing, etc.' The second verse praises the third type of person, that is, 'Furthermore, the second establishes the cause of no self-nature.' The third verse speaks according to the capacity of the audience, speaking of the three no self-natures (Trisvabhāva). The fifth verse has confusion and enlightenment regarding the Buddha's secret teachings. Below are three verses, praising the fourth type of person, that is, secretly proclaiming the One Vehicle (Ekayāna). Who with wisdom would say that there is no secret meaning? Those with wisdom all believe that the Buddha's words that all dharmas are without arising or ceasing, etc., are the secret meaning. Although it is said that all dharmas are without self-nature, it means that the imagined nature (Parikalpita) of all dharmas is without self-nature, not that the dependent nature (Paratantra) and the perfectly established nature (Parinispanna) are without self-nature. The subtle and inconceivable unconditioned realm, in which liberation etc. is without difference, the principle of no-form is not something that ordinary people can understand, so it is called the inconceivable unconditioned realm. The saints of the Three Vehicles (Triyāna) commonly realize this principle, so it is said that in it liberation etc. is without difference. Sarvarthasiddha, having left behind delusion and suffering, is called Sarvarthasiddha because he has realized the perfectly established nature. Cutting off the dependent nature is called leaving behind delusion and suffering. Two different explanations, that is, permanence and bliss, this perfectly established nature is the essence of both conditioned Nirvana (Saupadhiśeṣa-nirvāṇa) and unconditioned Nirvana (Nirupadhiśeṣa-nirvāṇa). Because it is free from delusion, it is permanent; because it is free from suffering, it is bliss. The two names of permanence and bliss represent two different explanations. Now explaining the first verse, praising the first type of person.

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段。次有二句頌第二段。次有二句頌第三段。次有兩頌半頌第四段。後有二句頌第五段。上來問答辨三無性義竟。自下第二領解讚歎。先菩薩領解。后如來讚歎。前中先贊世尊然後領解。領解中先法說后喻況。法中但總領解世尊所說三無性義。于中曆法辨解。初舉色蘊解三無性。類四蘊及諸餘法。次舉苦諦三無性。類餘三諦。乃至八正道中。越就第八正定。辨解三種無性。喻況中有四。初舉毗濕縛藥。一切散藥仙藥方中皆應安處者。此藥平隱。調和諸藥一切丸散皆安一味。如是世尊乃至皆應安處者。前為初學大乘菩薩總說諸法皆無自性未辨依他圓成是有。名不了義。今領解唯遍計所執是無餘二性有。是真了義。將此有無了義道理解釋前說不了義經。即知佛說無自性義。即非一切諸法皆無。故云遍於一切不了義經皆應安處。毗濕縛者此間無當此名故存梵語。又解梵言毗濕縛。唐云有功能。二舉書喻。如欲畫時。先必粉地遍諸彩色。由此粉地復能顯發彩書事業相貌分明。以諸法中空不空理了義言教。顯不了義經說于諸法皆無性者唯據遍計所執。三舉熟蘇喻。可解。四譬虛空者具說三性空不空義。帶有說空名了義。遍於一切不了義經唯明空處分別解釋。不障一切中道作業。如空遍滿一切色處。不障一切所作別業。下佛讚歎。

【現代漢語翻譯】 現代漢語譯本 段落。接下來是兩句偈頌，構成第二段。接下來是兩句偈頌，構成第三段。接下來是兩頌半的偈頌，構成第四段。最後是兩句偈頌，構成第五段。以上是問答辨析三無自性義的結束。 接下來是第二部分，領會讚歎。先是菩薩領會，后是如來讚歎。在前面部分，先讚歎世尊，然後領會。領會中，先是法說，后是比喻說明。法說中，只是總領會世尊所說的三無自性義。其中歷數諸法辨別理解。首先舉色蘊來理解三無自性，以此類推四蘊以及其他諸法。其次舉苦諦的三無自性，以此類推其餘三諦，乃至八正道中，特別就第八正定，辨別理解三種無自性。 比喻說明中有四個。首先舉毗濕縛藥（Vishvabheshaja，一種藥名，意為'一切藥物'），這種藥物在一切散藥、仙藥的藥方中都應該安放。這種藥性平和隱匿，能夠調和各種藥物，一切丸藥、散藥都安放這一味藥。如同世尊的教法，乃至一切都應該安放。之前為初學大乘的菩薩總說諸法皆無自性，沒有辨別依他起性和圓成實性是有，這稱為不了義。現在領會到只有遍計所執性是無，其餘二性是有，這是真正的了義。將這種有無了義的道理，解釋之前所說的不了義經，就知道佛說無自性義，並非一切諸法皆無。所以說遍於一切不了義經都應該安放。毗濕縛（Vishva）這個詞，在這裡沒有對應的名稱，所以保留梵語。另一種解釋是，梵語毗濕縛（Vishva），翻譯成漢語是有功能。 第二是舉書寫作比喻。如同想要繪畫時，必須先用粉打底，遍涂各種顏色。由於這種粉底，才能顯發彩書的事業，相貌分明。用諸法中空與不空的道理，用了義的言教，來顯明不了義經所說的諸法皆無自性，只是針對遍計所執性而言。 第三是舉熟酥作比喻，容易理解。 第四個比喻是虛空，具說三性空與不空的含義。帶有說空的名字，是了義。遍於一切不了義經，只在明空之處分別解釋，不妨礙一切中道作業。如同虛空遍滿一切色處，不妨礙一切所作的差別業。 下面是佛的讚歎。

【English Translation】 English version Paragraph. Next are two verses forming the second paragraph. Next are two verses forming the third paragraph. Next are two and a half verses forming the fourth paragraph. Finally, there are two verses forming the fifth paragraph. The above is the end of the question and answer discussion clarifying the meaning of the three non-natures (tri-niḥsvabhāva). Next is the second part, understanding and praising. First, the Bodhisattva understands, then the Tathagata praises. In the preceding part, first praise the World Honored One, then understand. In understanding, first is the Dharma explanation, then the metaphorical explanation. In the Dharma explanation, it is only a general understanding of the meaning of the three non-natures spoken by the World Honored One. Among them, enumerate the dharmas to distinguish and understand. First, cite the skandha of form (rūpa) to understand the three non-natures, and by analogy, the other four skandhas and all other dharmas. Second, cite the three non-natures of the truth of suffering (duḥkha-satya), and by analogy, the other three truths, and even in the Eightfold Noble Path (āryāṣṭāṅgamārga), especially the eighth, Right Concentration (samyak-samādhi), to distinguish and understand the three kinds of non-nature. There are four metaphorical explanations. First, cite Vishvabheshaja (Vishvabheshaja, a medicine name, meaning 'all medicines'), this medicine should be placed in all formulas of powder medicines and elixir medicines. This medicine is peaceful and hidden, and can harmonize various medicines. All pills and powders are placed with this one ingredient. Just like the teachings of the World Honored One, even everything should be placed. Previously, it was generally said to the Bodhisattvas who were beginners in Mahayana that all dharmas are without self-nature, without distinguishing that the dependent nature (paratantra-svabhāva) and the perfected nature (pariniṣpanna-svabhāva) are existent, which is called provisional meaning (neyārtha). Now it is understood that only the completely imputed nature (parikalpita-svabhāva) is non-existent, and the other two natures are existent, which is the true definitive meaning (nītārtha). Using this principle of existence and non-existence of definitive meaning to explain the previously spoken provisional meaning sutras, one knows that the Buddha's saying of no self-nature does not mean that all dharmas are non-existent. Therefore, it is said that it should be placed in all provisional meaning sutras. The word Vishva has no corresponding name here, so the Sanskrit is retained. Another explanation is that the Sanskrit word Vishva is translated into Chinese as having function. The second is to use writing as a metaphor. Just like when you want to paint, you must first use powder as a base and apply various colors. Because of this powder base, the career of colored writing can be revealed, and the appearance is clear. Use the principle of emptiness and non-emptiness in all dharmas, and use the definitive meaning teachings to clarify that the non-self-nature of all dharmas mentioned in the provisional meaning sutras is only for the completely imputed nature. The third is to use clarified butter (ghṛta) as a metaphor, which is easy to understand. The fourth metaphor is space, which fully explains the meaning of emptiness and non-emptiness of the three natures. With the name of saying emptiness, it is definitive meaning. Throughout all provisional meaning sutras, only explain and distinguish in the place of clarifying emptiness, without hindering all Middle Way (madhyamā-pratipad) operations. Just like space pervades all form places, without hindering all differentiated actions. Below is the Buddha's praise.

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第三辨教優劣持經功德中。先定三時教體優劣。后明持經福利。前中景雲。初於一時在婆羅[序-予+尼]斯仙人墮處等者。舊名仙人住處者非。以昔在王將諸婇女在園游。有五百仙空中欲度。見已墮落。故名仙人墮處。為趣二乘偏說四諦安立諦有。是諸教執諍安立處。此即隱密為說依他圓成二性是有。恐增空見。而不為說遍計所執性空。名不了義。第二時中。為初發趣大乘諸菩薩眾破其有執。說大般若諸法空。即是隱密為說遍計所執自性本無。恐增有見。未為說依他圓成二性是有。名未了義。於今第三時中。為久學菩薩說解深密經。具辨遍計所執無。餘二性有。有無義是說二性有。即是義當爲發趣二乘者說。說遍計所執空。即是義當爲初發趣大乘者說。具說三性空有義。是即當彼為久學菩薩轉正法輪了義說也。故言普為發趣一切乘者說真了義。泰云。初轉聲聞四諦法輪。第二時為發趣唯一性空大乘者說諸法無自性性。然不約三性三無性分別。故名隱密相轉。但言一切皆空。不說依他圓成為有。如大品等是其教也。於今第三時為發趣一切大乘者。以普明瞭說三性三無性轉正法輪。更無有上。如華嚴等是其教也。以說橫計法無因緣及圓成法為有故。第二教中不明三乘成佛。故但說大乘。第三教中辨不定性三乘成佛。故名

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"在現在第三個時期中，爲了長期修學的菩薩宣說《解深密經》，詳細辨析遍計所執性是無，其餘兩種自性是有的。有和無的意義是說兩種自性是有的，這意義是應當為趣向二乘的修行者宣說的。說遍計所執性是空的，這意義是應當為初發心趣向大乘的修行者宣說的。完整宣說三種自性的空和有的意義，這就是為那些長期修學的菩薩轉正法輪的了義之說。所以說普遍地為趣向一切乘的修行者宣說真實的了義。泰法師說，最初轉聲聞四諦法輪，第二個時期為趣向唯一性空大乘的修行者宣說諸法無自性性，然而不依據三性（三種自性）和三無性（三種無自性）來分別，所以稱為隱秘相轉。只是說一切皆空，不說依他起性和圓成實性是有的，如《大品般若經》等就是這種教法。在現在第三個時期，為趣向一切大乘的修行者，以普遍明瞭地宣說三性三無性來轉正法輪，再也沒有比這更高的了，如《華嚴經》等就是這種教法。因為宣說橫計法（遍計所執性）沒有因緣，以及圓成實法是有的緣故。第二個時期的教法中沒有明確說明三乘（聲聞乘、緣覺乘、菩薩乘）都能成佛，所以只說大乘。第三個時期的教法中辨明不定性的三乘都能成佛，所以稱爲了義。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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一切大乘。下明持經福利。鄔波尼殺曇分者是數之最極處。第四請立經名。時眾得益中。先請立名。請后辨時益。三藏云。辨得利有三乘利。遂引釋論兩家解。一解一音演說隨類各解如維摩經說。一解所見雖異所聞義同。此明同聞一教說人異。故大小三乘各得其果。如佛地持云。所見雖異所聞義同。此亦如是。雖聞一教而聲聞解人空理。菩薩解二空。故經云三百千聲聞遠塵離垢等。意在於此。其遠塵等。如論當說。

第七十七卷

上來引經辨七義中前四段訖。自下第五慈氏菩薩請問止觀義。于中先標宗指經。次正引其文。前中法謂教法。依彼教法施設假立十二部經。分別解說止觀相應之義。或復解釋止觀得菩提果。即是因果相應之義。故言分別解說瑜伽所攝奢摩他毗缽舍那道。就正引經文中。先問答正辨止觀之義。后請立經名時得益。前中有二。一長行二重頌。長行之中先問答廣辨。後述贊勸學。前中又分為二十六門。初辨止觀依住門。問。以何為依。住何等住。而修止觀。下答以教為依。不捨大菩提愿為住。第二所緣門。景雲。一有分別影像所緣境界者。是地前觀智依教修時。即緣自變似法似義影像相分以觀心推求。名有分別。有分別所變影像法義。名有分別影像所緣。二是無分別所緣影像者。亦是地

【現代漢語翻譯】 現代漢語譯本：一切大乘（指所有的大乘經典）。下面說明受持此經的利益。『鄔波尼殺曇分』指的是數量的最極處。第四部分是請求安立經名。在聽眾獲得利益的部分中，首先是請求安立經名，請求之後辨明聽經的利益。《三藏》中說，辨明所得利益有三乘的利益，於是引用《釋論》兩家的解釋。一種解釋是，佛以一音演說，眾生隨各自根器理解，如《維摩經》所說。另一種解釋是，所見雖不同，所聞之義相同。這說明雖然一同聽聞一個教法，但說法的人不同，所以大小三乘各自得到其果報。如《佛地持經》所說，所見雖不同，所聞之義相同。這裡也是如此，雖然聽聞同一個教法，但聲聞乘理解人空之理，菩薩乘理解二空之理。所以經中說三百千聲聞遠離塵垢等，意在於此。其遠離塵垢等，如論中所說。

第七十七卷

上面引用經典辨明七義，前四段已經結束。下面是慈氏菩薩請問止觀之義。其中先標明宗旨，指明經典，其次正式引用經文。前面部分，法指的是教法。依據這些教法，施設假立十二部經，分別解說與止觀相應的意義，或者解釋通過止觀獲得菩提果，這就是因果相應的意義。所以說分別解說瑜伽所攝的奢摩他（止，止息）和毗缽舍那（觀，觀照）之道。就正式引用經文部分，先問答辨明止觀的意義，后請求安立經名以及聽眾所得利益。前面部分分為兩部分：一是長行，二是重頌。長行之中，先問答廣為辨明，後述說讚歎勸人學習。前面部分又分為二十六門。首先是辨明止觀依住門。問：以什麼為依，住於何處，而修止觀？回答說：以教法為依，不捨大菩提愿為住。第二是所緣門。景法師說，一是有分別影像所緣境界，這是地前觀智依據教法修習時，緣于自身變現的相似於法、相似於義的影像相分，以觀心推求，名為有分別。有分別所變現的影像法義，名為有分別影像所緣。二是無分別所緣影像，這也是地前……

【English Translation】 English version: All Mahayana (referring to all Mahayana scriptures). The following explains the benefits of upholding this sutra. 'Upaniṣad-kṣānti-bhāga' refers to the ultimate extreme of numbers. The fourth part is requesting the establishment of the sutra's name. In the part about the benefits gained by the audience, first is the request to establish the name, and after the request, the benefits of listening to the sutra are clarified. The Saṃgraha says that clarifying the benefits obtained includes the benefits of the Three Vehicles, and thus quotes the interpretations of two schools from the Śāstra. One interpretation is that the Buddha speaks with one voice, and beings understand according to their respective capacities, as stated in the Vimalakīrti-nirdeśa Sūtra. Another interpretation is that although what is seen is different, the meaning heard is the same. This explains that although the same teaching is heard together, the speakers are different, so the Three Vehicles, small, medium, and large, each attain their respective fruits. As the Buddhabhūmi-sūtra says, although what is seen is different, the meaning heard is the same. It is the same here; although the same teaching is heard, the Śrāvaka Vehicle understands the principle of the emptiness of persons, and the Bodhisattva Vehicle understands the principle of the two emptinesses. Therefore, the sutra says that three hundred thousand Śrāvakas are far from dust and defilement, etc., the meaning lies in this. The being far from dust, etc., will be discussed in the treatise.

Volume 77

Above, the seven meanings have been distinguished by quoting scriptures, and the first four sections are completed. The following is Maitreya Bodhisattva's request to inquire about the meaning of śamatha (calm abiding) and vipaśyanā (insight). Among them, first, the purpose is stated, pointing out the scripture, and secondly, the scripture is formally quoted. In the preceding part, dharma refers to the teaching. Based on these teachings, the twelve divisions of scriptures are provisionally established, separately explaining the meanings corresponding to śamatha and vipaśyanā, or explaining the attainment of the fruit of bodhi through śamatha and vipaśyanā, which is the meaning of cause and effect corresponding. Therefore, it is said that the śamatha and vipaśyanā paths included in Yoga are separately explained. Regarding the part of formally quoting the scripture, first, the meaning of śamatha and vipaśyanā is distinguished through questions and answers, and later, the establishment of the sutra's name and the benefits gained by the audience are requested. The preceding part is divided into two parts: one is prose, and the other is verse. In the prose, first, a broad distinction is made through questions and answers, and later, praise and encouragement to study are described. The preceding part is further divided into twenty-six sections. The first is distinguishing the door of reliance and abiding for śamatha and vipaśyanā. Question: What is relied upon, where is one abiding, to cultivate śamatha and vipaśyanā? The answer is: The teaching is relied upon, and not abandoning the great bodhi vow is abiding. The second is the door of the object. Master Jing said, one is the object of perception with discriminated images, which is when the wisdom of contemplation before the ground relies on the teaching to cultivate, relying on the image aspect of the self-transformed image similar to the dharma and similar to the meaning, seeking with the contemplating mind, called having discrimination. The image dharma and meaning transformed by having discrimination is called the object of perception with discriminated images. The second is the object of perception without discrimination, which is also before the ground...

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前止心所變似法義境。止心名無分別心。無分別心所現影像故。名無分別影像。三事邊際所緣境事者。即是十地中止觀所緣真如。真如遍滿一切事法。故名事邊際境。亦可法物事有諸法。通名真如體。遍名事邊際。四所作成辨所緣境者。謂在佛地。佛地所作一切成辨。是故佛地止觀所緣名成辨境。泰云。第四以轉依有為無為功德為境故云成辨。景雲。一說於一切地具四所緣。止名無分別。觀名有分別。止觀雙運名事邊際。地行滿足名所作成辨。言二是俱所緣境事謂事邊際所作成辨者。備云。觀此文勢后二所緣俱以無分別有分別影像為緣。亦可后二所緣俱不以前二種影像為所緣境。西國一徒作如此解。無分別智緣真如相故。亦名無分別影像。引對法證。雖有此解。今以分別智證真如時無相為為善。第三求善止觀門。景雲。道理依此四境求止亦求于觀。文家換句。故云求止能善於觀。言為諸菩薩安立十二部經彼聞善受等。是聞慧。即于如所思惟法獨處空閑等是思慧。此聞思慧緣彼教法時修方便時。即緣自心所變相分。言復即於此能思惟心內心相續。見分以之為境。如是正行多安住故起身輕安及心輕安是名奢摩他者。方便成故得其定也。如是下結。彼由獲得身心輕安為所依故至舍離心相者。由獲得彼內三摩地觀察自變影像相

【現代漢語翻譯】 現代漢語譯本 『前止心所變似法義境』。『止心』名為無分別心。因為無分別心所顯現的影像，所以稱為『無分別影像』。 『三事邊際所緣境事』，指的是十地（Bhumi，菩薩修行的十個階段）中，止觀所緣的真如（Tathata，事物的真實如是）。真如遍滿一切事法，所以稱為『事邊際境』。也可以說，法物事等諸法，都可通稱為真如的本體，其周遍性稱為『事邊際』。 『四所作成辨所緣境』，指的是在佛地（Buddha-bhumi，佛的境界）時，佛地所作的一切成就辨別。因此，佛地的止觀所緣稱為『成辨境』。泰法師說，第四種境界是以轉依（Paravrtti，轉化所依）的有為（Samvrta，有生滅變化的事物）和無為（Asamvrta，無生滅變化的事物）功德為境界，所以稱為『成辨』。景法師說，有一種說法認為一切地都具備四種所緣。止名為無分別，觀名為有分別，止觀雙運名為事邊際，地行滿足名為所作成辨。 所說的『二是俱所緣境事，謂事邊際所作成辨者』，備法師說，觀察這段文字的態勢，后兩種所緣都以無分別和有分別的影像為所緣。也可以說，后兩種所緣都不以前兩種影像作為所緣境。西國（印度）的一派人是這樣解釋的：無分別智緣于真如之相，所以也稱為無分別影像。他們引用《對法》（Abhidharma）來證明。雖然有這種解釋，但現在認為用分別智證悟真如時，以無相為最好。 第三是求善止觀門。景法師說，按照這四種境界來求止，也求觀。文家換了一種說法，所以說求止能善於觀。 所說的『為諸菩薩安立十二部經，彼聞善受等』，是聞慧（Srutamayi prajna，聽聞佛法后產生的智慧）；『即于如所思惟法獨處空閑等』，是思慧（Cintamayi prajna，通過思考佛法后產生的智慧）。這種聞思慧緣于教法時，修習方便時，就是緣于自心所變的相分（Nimitta-bhaga，心識所呈現的表象）。 所說的『復即於此能思惟心內心相續，見分以之為境』，像這樣正確地修行，多多安住，從而起身輕安和心輕安，這稱為奢摩他（Samatha，止）。這是因為方便成就而得到的禪定。 下面的話是總結。『彼由獲得身心輕安為所依故至舍離心相者』，是因為獲得內在的三摩地（Samadhi，禪定），觀察自己所變的影像相。

【English Translation】 English version 'The preceding cessation of mind transforms into an object resembling the meaning of Dharma.' 'Cessation of mind' is called non-discriminating mind. Because of the images manifested by the non-discriminating mind, it is called 'non-discriminating image'. 'The object of the three-fold limit of affairs' refers to the Suchness (Tathata, the true nature of things) that is the object of Samatha-Vipassana (calm abiding and insight meditation) in the Ten Bhumis (the ten stages of a Bodhisattva's practice). Because Suchness pervades all phenomena, it is called 'the limit of affairs'. Alternatively, all Dharmas, things, and affairs can be collectively called the essence of Suchness, and its pervasiveness is called 'the limit of affairs'. 'The object of the fourth, accomplishment and discernment' refers to all accomplishments and discernments made in the Buddha-bhumi (the realm of Buddhahood). Therefore, the object of Samatha-Vipassana in the Buddha-bhumi is called 'the object of accomplishment and discernment'. Master Tai said that the fourth object takes the conditioned (Samvrta, phenomena subject to change) and unconditioned (Asamvrta, phenomena not subject to change) merits of Paravrtti (transformation of the basis) as its object, hence it is called 'accomplishment and discernment'. Master Jing said that one view is that all Bhumis possess the four objects. Samatha is called non-discrimination, Vipassana is called discrimination, the dual practice of Samatha-Vipassana is called the limit of affairs, and the fulfillment of the Bhumi practice is called the object of accomplishment and discernment. Regarding 'the two are objects of both, namely the limit of affairs and accomplishment and discernment', Master Bei said that observing the trend of this passage, the latter two objects both take non-discriminating and discriminating images as their objects. Alternatively, the latter two objects do not take the former two types of images as their objects. One school in the Western Regions (India) explains it this way: non-discriminating wisdom is connected to the aspect of Suchness, so it is also called a non-discriminating image. They cite the Abhidharma (Buddhist philosophical texts) as proof. Although there is this explanation, it is now considered best to use non-appearance when discriminating wisdom realizes Suchness. The third is the gate of seeking good Samatha-Vipassana. Master Jing said that one seeks Samatha and Vipassana according to these four objects. The writer changed the wording, so it says that seeking Samatha can be good for Vipassana. Regarding 'establishing the twelve divisions of scriptures for all Bodhisattvas, and they hear and receive them well, etc.', this is Srutamayi prajna (wisdom arising from hearing the Dharma); 'immediately dwelling alone in a secluded place, etc., as one contemplates the Dharma', this is Cintamayi prajna (wisdom arising from thinking about the Dharma). When this Srutamayi and Cintamayi prajna are connected to the teachings, when practicing skillful means, they are connected to the image-part (Nimitta-bhaga, the appearance presented by consciousness) transformed by one's own mind. Regarding 'again, in this mind capable of thinking, the continuous inner mind, the seeing-part takes it as its object', practicing correctly in this way, dwelling in it often, thereby giving rise to physical pliancy and mental pliancy, this is called Samatha (calm abiding). This is because Samadhi (meditative absorption) is attained through the accomplishment of skillful means. The following words are a conclusion. 'Because they obtain physical and mental pliancy as their basis, they reach the abandonment of mental appearances' because they obtain the inner Samadhi (meditative absorption), observing the image-aspect transformed by themselves.

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時。舍緣聞思相續見分。故言舍離心相。言即于如是三摩地影像所知義中者。牒前止心所知義也。能正思擇等者正釋能善毗缽舍那。余處以四義釋毗缽舍那。今此文中以九義釋。前四如聲聞地說。后之五種見之異名。泰云。入初地故舍離心相影像境界。第四止觀方便門。初問答辨求止方便。緣聞思心相續見分。爾時非止是隨順止相應作意。次問答辨求觀方便。聞思二慧思惟諸法影像相時。但隨順觀而非觀體。以所辨求觀方是修慧故。第五一異門。于中分二。初明止觀一異。后明見相一異。前中景師云。此問答意。據緣本質境同。故言非異。以止觀恒俱同緣聞思相分見分本質為所緣故。據緣隨心影像。止觀即異。以止但緣無分別影像。觀緣分別影。故止觀體非無有異。泰師云。以觀即為止所緣故。約彼緣心同。故非有異。觀分別影像相分境。而非止境。境既不同。故非無異。下明見相一異。中景師云。離識量外無別影像。故言無異。心外無法故不見余。還猶自心現於影像見影像時名見自心。如依凈鏡自面為緣。眼識還見自本質面。意識計度別變影像。當自心現。謂在鏡中。鏡喻定體。本質喻定相應心王。影像喻心相分。由定潤滑澄清。令心能現心之相分。即將彼定相應心王為鏡。定為本質。定所顯境是其影像。如是同時

【現代漢語翻譯】 現代漢語譯本 當時，捨棄緣于聽聞、思惟而相續的見分（見分：認識作用的一部分，指能見、能知的部分）。所以說舍離心相（心相：心的表象，即心中所呈現的影像）。『言即于如是三摩地影像所知義中者』，這是承接前面止心所知的意義。『能正思擇等者』，這是正確地解釋了能夠很好地進行毗缽舍那（毗缽舍那：觀，內觀）的含義。其他地方用四種意義解釋毗缽舍那，而本文中用九種意義解釋。前四種如同《聲聞地》所說。后五種是『見』的不同名稱。泰師說：『因為進入初地，所以舍離心相影像境界。』第四是止觀方便門，首先是問答辨析尋求止的方法，即緣于聽聞、思惟的心相續見分。此時並非是止，而是隨順於止相應的作意（作意：心理活動，引起注意）。其次是問答辨析尋求觀的方法，即聽聞、思惟二種智慧思惟諸法影像相時，只是隨順於觀，而不是觀的本體。因為所辨析尋求的觀的方法是修慧的緣故。第五是一異門，其中分為二部分。首先闡明止觀的一異，然後闡明見相的一異。前面一部分中，景師說：『這個問答的意義在於，根據緣于本質境相同，所以說不是差異。因為止觀恒常一起，共同緣于聽聞、思惟相分見分的本質作為所緣的緣故。根據緣于隨心影像，止觀就是差異的。因為止只是緣于無分別的影像，觀緣于分別的影像，所以止觀的本體並非沒有差異。』泰師說：『因為觀就是止所緣的緣故，就其緣心相同而言，所以沒有差異。觀分別影像相分境，而不是止的境界，境界既然不同，所以並非沒有差異。』下面闡明見相的一異。景師說：『離開識量之外沒有別的影像，所以說沒有差異。心外沒有法，所以不見其他，還如同自心顯現於影像，見影像時名為見自心。』如同依靠乾淨的鏡子以自己的面容為緣，眼識還是見到自己的本質面容，意識計量分別變化的影像，當自心顯現時，說是在鏡子中。鏡子比喻定體，本質比喻定相應的心王，影像比喻心相分。由於定的潤滑澄清，使心能夠顯現心的相分，即將那個定相應的心王作為鏡子，定作為本質，定所顯現的境界是它的影像，像這樣同時。

【English Translation】 English version At that time, abandoning the seeing aspect (seeing aspect: part of the cognitive function, referring to the part that can see and know) that arises from hearing and thinking in a continuous flow. Therefore, it is said to abandon the appearance of the mind (appearance of the mind: the representation of the mind, that is, the image presented in the mind). 'That is, within the meaning of the object known as the image of such Samadhi,' this refers to the meaning of what is known by stopping the mind mentioned earlier. 'Being able to correctly contemplate, etc.,' this correctly explains the meaning of being able to perform Vipassanā (Vipassanā: insight, introspection) well. Other places explain Vipassanā with four meanings, while this text explains it with nine meanings. The first four are as described in the Śrāvakabhūmi. The latter five are different names for 'seeing.' Master Tai said: 'Because of entering the first ground, the realm of the appearance of the mind and image is abandoned.' The fourth is the gate of skillful means for calming and insight, first the question and answer distinguish the method of seeking calming, that is, relying on the seeing aspect of the mind's continuous flow of hearing and thinking. At this time, it is not calming, but rather a mental activity (mental activity: psychological activity, arousing attention) that is in accordance with calming. Secondly, the question and answer distinguish the method of seeking insight, that is, when the two wisdoms of hearing and thinking contemplate the images of all dharmas, they are only in accordance with insight, not the essence of insight. Because the method of insight that is distinguished and sought is the wisdom of cultivation. The fifth is the gate of oneness and difference, which is divided into two parts. First, clarify the oneness and difference of calming and insight, and then clarify the oneness and difference of seeing and appearance. In the first part, Master Jing said: 'The meaning of this question and answer lies in the fact that, according to the similarity of the object of the essence, it is said that there is no difference. Because calming and insight are always together, commonly relying on the essence of the hearing, thinking, appearance aspect, and seeing aspect as the object of reliance. According to the image that relies on the mind, calming and insight are different. Because calming only relies on non-discriminating images, and insight relies on discriminating images, so the essence of calming and insight is not without difference.' Master Tai said: 'Because insight is what calming relies on, in terms of their minds being the same, there is no difference. Insight discriminates the realm of the appearance aspect of the image, but not the realm of calming. Since the realms are different, there is no lack of difference.' Below, clarify the oneness and difference of seeing and appearance. Master Jing said: 'There is no other image outside of the measurement of consciousness, so it is said that there is no difference. There is no dharma outside of the mind, so nothing else is seen, and it is still like the mind appearing in the image. When seeing the image, it is called seeing one's own mind.' Just as relying on a clean mirror with one's own face as the object, the eye consciousness still sees the essence of one's own face, and the consciousness measures and distinguishes the changing image. When one's own mind appears, it is said to be in the mirror. The mirror is a metaphor for the essence of Samadhi, the essence is a metaphor for the mind-king corresponding to Samadhi, and the image is a metaphor for the appearance aspect of the mind. Because of the smoothness and clarity of Samadhi, the mind is able to manifest the appearance aspect of the mind, and that mind-king corresponding to Samadhi is taken as the mirror, Samadhi is taken as the essence, and the realm manifested by Samadhi is its image, like this at the same time.

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。餘數展轉相望皆得為境本質影像。散心云何。答曰。散心中皆有定數。準前作法皆得可知。世尊若諸有情自性而住下。明諸愚夫散心所取影像。亦無有異。但顛倒解。執有別物。泰師云。此中無有少法能觀少法者。依大乘道理諸法無作用。心觀境時。不知鉗取物。故無法取少法。即此心依境生時。即有如是境之影像於心上顯現。故假說心能觀境。理實當言無有多法能觀多法。經云少者舉少破多。如依凈鏡面以本質為緣。及謂離質別有所知影像在鏡面得顯現。備基師云。攝論言無有餘法能取余法。此識如此及生顯現。由此舊解能緣心外無餘能取。及境外無餘所取。今此論意欲辨大乘見相諸法既無作用我是能緣我是所緣但心清凈故。一切諸相於心顯。故名取境。廣如佛地論。又此文意無有小法能有作用。何況諸心及相得有作用。是故諸法生時但是唯識無作用生。由此道理不同昔解。郭師云。理實像色當鏡而現。而此中雲還見本質者。無有實體所見像故作是解。第六單雙門。景雲。一向修觀者。若相續作意唯思惟心之相分是也。一向修止者。若相續作意唯思惟前滅無間心之見分是也。止觀和合俱轉者。若正思惟心一境性者。止觀俱時通達等時影像唯是其識。或通此已復思惟如性。向下次第解前三境可知。泰云。心相分眾多

【現代漢語翻譯】 現代漢語譯本 餘數輾轉相望，都能作為境的本質影像。散亂的心如何呢？回答說：散亂的心中都有一定的規律。按照前面的方法，都可以知道。世尊，如果一切有情眾生安住于自性之下，說明那些愚昧的人散亂的心所取的影像，也沒有什麼不同，只是顛倒理解，執著認為有別的物體。泰師說：『這裡沒有絲毫的法能夠觀照絲毫的法。』依照大乘的道理，一切法都沒有作用。心觀照境的時候，不知道鉗取物體，所以沒有法能夠取少法。即此心依境而生的時候，就有這樣的境的影像在心上顯現。所以假說心能夠觀照境，理實應當說沒有多種法能夠觀照多種法。經中說『少』，是舉少破多。比如依靠乾淨的鏡面，以本質為緣，以及說離開本質，另外有所知的影像在鏡面上顯現。備基師說：《攝論》說沒有其餘的法能夠取其餘的法。此識如此生起和顯現。由此舊的解釋認為能緣的心外沒有其餘能取的，以及境外沒有其餘所取的。現在此論的意義在於辨別大乘的見相諸法既然沒有作用，『我是能緣，我是所緣』，只是因為心清凈的緣故，一切諸相在心中顯現，所以名叫取境。詳細的可以參考《佛地論》。又此文的意義是沒有小法能夠有作用，何況諸心和相能夠有作用。所以諸法生起的時候，只是唯識，沒有作用的生起。由此道理不同於以前的解釋。郭師說：理實上，像色應當在鏡中顯現，而這裡說還見本質，是因為沒有實體所見的像，所以這樣解釋。第六單雙門。景雲：一向修觀的人，如果相續作意，只是思惟心的相分。一向修止的人，如果相續作意，只是思惟前滅無間心的見分。止觀和合一起運轉的人，如果正確思惟心一境性，止觀同時通達，等時影像只是其識。或者通過這個之後，又思惟如性。向下次第解釋前面的三種境就可以知道了。泰云：心相分眾多。

【English Translation】 English version The remainders, viewed in turn, can all serve as the essential images of the object. What about a distracted mind? The answer is: There are fixed patterns even in a distracted mind. Following the previous methods, they can all be understood. World Honored One, if all sentient beings abide in their own nature, it illustrates that the images taken by the distracted minds of those foolish people are no different, only understood in a reversed way, clinging to the belief that there are other objects. Master Tai said: 'Here, there is not the slightest dharma that can observe the slightest dharma.' According to the principles of Mahayana, all dharmas have no function. When the mind observes an object, it does not know how to grasp the object, so there is no dharma that can grasp a small dharma. That is, when this mind arises dependent on the object, such an image of the object appears on the mind. Therefore, it is falsely said that the mind can observe the object, but in reality, it should be said that there are not multiple dharmas that can observe multiple dharmas. The sutra says 'small' to illustrate breaking the many with the few. For example, relying on a clean mirror, taking the essence as the condition, and saying that apart from the essence, there is another knowable image appearing on the mirror's surface. Master Bei Ji said: The She Lun (Compendium of Abhidharma) says that there is no other dharma that can take another dharma. This consciousness arises and manifests in this way. Therefore, the old interpretation believes that outside the perceiving mind, there is nothing else to be perceived, and outside the object, there is nothing else to be taken. Now, the meaning of this treatise lies in distinguishing that since the phenomena of seeing and appearance in Mahayana have no function, 'I am the perceiver, I am the perceived,' it is only because the mind is pure that all phenomena appear in the mind, hence the name 'taking the object.' For details, refer to the Buddhabhumi Sutra (Discourse on the Buddha-land). Furthermore, the meaning of this text is that no small dharma can have a function, let alone the various minds and appearances. Therefore, when all dharmas arise, they are merely arising as Vijnaptimatrata (consciousness-only) without function. This principle differs from the previous interpretation. Master Guo said: In reality, the image should appear in the mirror, but here it says that one still sees the essence because there is no substantial image seen, hence this explanation. Sixth, the single and double gates. Jingyun: Those who cultivate contemplation exclusively, if they continuously focus their attention, only contemplate the image-aspect (相分) of the mind. Those who cultivate cessation exclusively, if they continuously focus their attention, only contemplate the seeing-aspect (見分) of the immediately preceding extinguished mind. Those in whom cessation and contemplation operate in harmony, if they correctly contemplate the one-object nature of the mind, cessation and contemplation simultaneously penetrate, and the simultaneous image is only that consciousness. Or, after passing through this, they contemplate the suchness (如性). The three preceding states can be understood by sequentially explaining downwards. Taiyun: The image-aspects of the mind are numerous.

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。見分唯一。毗缽舍那此云觀察。故得思惟心相分。偏修觀也。偏修止。可知。雙者若作唯識觀時。相見合緣。故定慧和合俱轉。備云。定慧同行。思惟心一境性。第七幾種門。略有三種。一者有相。謂純思惟分別影像。二者尋求偏於彼彼未善解了一切法中。為善了故作意思惟一切諸法。三者伺察謂善解了諸法。為欲證得解脫故作意思惟。如是三觀漸增長故有勝劣辨。止中即由隨前無間三觀心故如次有三也。或八或四如文。第八隨信法行門。如說依法止觀復說不依法止觀。此義云何。佛答。自依教法思量修于止觀。名依法行利根。若不依經法。直信禪師等教授修止觀者名不依法。是隨信行鈍根。此中若薩婆多雲。聲聞見道十五心位。利名法行。鈍名信行。菩薩一向法行。獨覺亦是法行。跋摩云。聞思位名信行。四現忍位名法行。見道已去名無相行。今依大乘。二乘信法行。義同后家。若準對法亦通。故亦不違前家之說。菩薩位中迴向以下名信行。四善根名法行。初地已上名無相行。地前亦有利鈍差別。登地以上。根姓一等。第九緣法總別門。于中有四。初明緣總別。說無相修出離眾相。真法界中遣界差別而修習故。無相修中通有功用及無功用。今顯此修是無功用。無功用中勝劣不定。今欲明勝。說熾盛修。惑雖熾盛于

【現代漢語翻譯】 現代漢語譯本 見分唯一：『毗缽舍那』（Vipassanā）在此譯為『觀察』。因此，它可以獲得思惟心相分的作用，是偏重於修習觀。偏重於修習止的情況，可以依此類推得知。『雙』指的是在進行唯識觀時，相分和見分相互結合，因此定和慧和諧統一地共同運轉。完備的說法是，定和慧同時執行，思惟心專注于同一個境性。 第七，關於幾種門類：大致有三種。第一種是有相，指的是純粹思惟分別影像。第二種是尋求，指的是對於彼彼尚未完全理解的一切法，爲了更好地理解而進行意思惟一切諸法。第三種是伺察，指的是已經很好地理解了諸法，爲了證得解脫而進行意思惟。像這樣，三種觀逐漸增長，因此有勝劣之分。在止的修習中，由於跟隨前面無間的三種觀心，因此依次也有三種。或者八種，或者四種，如經文所述。 第八，關於隨信法行門：經中說『依法止觀』，又說『不依法止觀』，這是什麼意思呢？佛陀回答說：自己依據教法思量修習止觀，這叫做『依法行』，是利根之人。如果不依據經法，直接相信禪師等的教授而修習止觀，這叫做『不依法』，是隨信行，是鈍根之人。這裡，如果按照薩婆多部的觀點，聲聞見道十五心位是利根，稱為法行；鈍根稱為信行。菩薩一向是法行，獨覺也是法行。跋摩的觀點是，聞思位稱為信行，四現忍位稱為法行，見道之後稱為無相行。現在依據大乘的觀點，二乘的信法行，義同跋摩的觀點。如果按照《對法論》的觀點，也同樣可以解釋，因此也不違背薩婆多部的說法。在菩薩的位次中，迴向以下稱為信行，四善根稱為法行，初地以上稱為無相行。地前也有利鈍的差別。登地以上，根性和姓氏就相同了。 第九，關於緣法總別門：其中有四點。首先是說明緣總別，說無相修出離眾相，在真法界中去除界限的差別而修習，因此，無相修中既有功用，也有無功用。現在顯示這種修習是無功用的。在無功用中，勝劣不定。現在想要說明殊勝之處，所以說熾盛修。即使煩惱熾盛于

【English Translation】 English version The seeing-division is unique. 『Vipassanā』 (毗缽舍那) is translated here as 『observation』. Therefore, it can obtain the function of contemplating the mind-image division, which is biased towards the practice of observation. The situation of being biased towards the practice of cessation (止, Śamatha) can be known by analogy. 『Dual』 refers to the combination of the image-division and the seeing-division when performing the Consciousness-Only observation. Therefore, cessation and wisdom harmoniously operate together. The complete statement is that cessation and wisdom operate simultaneously, with the mind contemplating the same object-nature. Seventh, regarding several categories: There are roughly three types. The first is with-image, which refers to purely contemplating and distinguishing images. The second is seeking, which refers to intentionally contemplating all dharmas in order to better understand those dharmas that are not yet fully understood. The third is investigation, which refers to intentionally contemplating in order to attain liberation after having well understood the dharmas. In this way, the three observations gradually increase, thus having distinctions of superiority and inferiority. In the practice of cessation, due to following the preceding uninterrupted three observation-minds, there are also three types in sequence. Or eight types, or four types, as stated in the scriptures. Eighth, regarding the Faith-Following Dharma-Practice Gate: The scriptures say 『Cessation-Observation according to the Dharma』 and also say 『Cessation-Observation not according to the Dharma』. What does this mean? The Buddha answered: Oneself relying on the teachings to contemplate and practice cessation-observation is called 『Dharma-Following Practice』, which is for those with sharp faculties. If one does not rely on the scriptures but directly believes in the teachings of meditation masters and practices cessation-observation, this is called 『not according to the Dharma』, which is Faith-Following Practice, for those with dull faculties. Here, according to the Sarvāstivāda school, the fifteen mind-moments of the Stream-Enterer's Path are sharp faculties, called Dharma-Following; dull faculties are called Faith-Following. Bodhisattvas are always Dharma-Following, and Pratyekabuddhas are also Dharma-Following. Vasubandhu's view is that the stages of hearing and thinking are called Faith-Following, the four stages of present endurance are called Dharma-Following, and after the Path of Seeing is called Non-Image Practice. Now, according to the Mahāyāna view, the Faith-Following Dharma-Practice of the Two Vehicles has the same meaning as Vasubandhu's view. If according to the Abhidharma, it can also be explained in the same way, thus not contradicting the Sarvāstivāda school's statement. In the Bodhisattva stages, below dedication is called Faith-Following, the four roots of goodness are called Dharma-Following, and above the first ground is called Non-Image Practice. Before the grounds, there are also differences in sharpness and dullness. Above the attainment of the grounds, the faculties and lineages are the same. Ninth, regarding the Gate of Total and Specific Conditions: There are four points within it. First is explaining the total and specific conditions, saying that the non-image practice liberates from all appearances, removing the distinctions of boundaries in the true Dharma-realm and practicing. Therefore, in non-image practice, there is both effort and non-effort. Now it is shown that this practice is non-effort. In non-effort, superiority and inferiority are uncertain. Now wanting to explain the superior aspect, it speaks of intense practice. Even if afflictions are intense in

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小所得便生喜足。故最後說無喜足修。言五果者即是此中所辨五緣是。五修果者于思惟時剎那剎那融消一切粗重所依者。是總修果。由總修故唸唸斷除除粗重所依。粗重所依即是阿賴耶識。二者離種種想得樂法樂者。是無相修果。離我離法佛等相想證於法界。于中喜悅名為法樂。攝論中說得法園樂。三者解了十方無差別相無量光者。是無功用修果。由正證得無功用修出觀后智。如先照了十方世界無差別相。名法光明。四者所作成滿相應凈分無分別相恒現在前者。是熾盛修果。當來佛果名為成滿相應凈分。此熾盛修為引彼故。無分別相恒現在前。五者為令法身得成滿故攝受後後轉勝妙因者。是無喜足修果。第十地名成。在佛名滿。感此之因。名為勝妙。前前諸因所招集故。名攝受後後轉勝妙因。第四明通達。及從初極喜地名為通達從第三發光地乃名為得者。此緣總法所修止觀。由證理盡故。言從初地已去名為通達。約相而說三地得定故。言從第三地已去乃名為得。初業菩薩至不應懈怠者。地前菩薩亦學觀真如學觀唯識三無性等。雖未可嘆不應懈廢觀勤修。第十三地門二複次釋。景初釋止觀。于如所取尋伺法相行有粗細。為前二種。若即于彼一切法相都無作意領受觀察名無尋無伺者。此學觀真如無分別觀。名無尋伺。此三

【現代漢語翻譯】 現代漢語譯本 因小有成就便心生喜悅滿足，所以最後才說要修習『無喜足修』。所說的『五果』，就是這裡所辨析的五種因緣。『五修果』指的是，在思惟時，剎那剎那地融化消解一切粗重所依，這是總的修習之果。由於總修的緣故，唸唸不斷地斷除粗重所依。粗重所依就是阿賴耶識（Ālaya-vijñāna，含藏識）。 第二，遠離種種妄想，獲得法樂，這是『無相修』之果。遠離我相、法相、佛相等妄想，證悟法界（Dharmadhatu，一切法的本體），于其中生起喜悅，就叫做『法樂』。《攝大乘論》中說，得到法園之樂。 第三，瞭解十方沒有差別之相，獲得無量光明，這是『無功用修』之果。由於真正證得了無功用修，出觀之後的智慧，就像先前照亮了十方世界沒有差別之相，這叫做『法光明』。 第四，所作成就圓滿，相應于清凈分，無分別之相恒常顯現於前，這是『熾盛修』之果。未來的佛果（Buddha-phala，成佛的果位）叫做成就圓滿相應清凈分。這熾盛修是爲了引導那個佛果，所以無分別之相恒常顯現於前。 第五，爲了使法身（Dharmakāya，佛的法性身）得以成就圓滿，攝取後後更加殊勝微妙的因，這是『無喜足修』之果。第十地（Dashabhumi，菩薩修行的最高階段）叫做『成』，在佛的果位叫做『滿』。感得這個果位的因，叫做『勝妙』。前前的各種因所招集，所以叫做『攝取後後轉勝妙因』。 第四部分說明通達，以及從初地（Prathama-bhumi，菩薩修行的第一個階段，極喜地）叫做通達，從第三地（Tritiya-bhumi，菩薩修行的第三個階段，發光地）才叫做獲得。這是緣于總法所修的止觀（Śamatha-vipassanā，止和觀）。由於證悟了真理的究竟，所以說從初地開始就叫做通達。就相而言，第三地獲得禪定，所以說從第三地開始才叫做獲得。初業菩薩不應該懈怠，地前菩薩也學習觀真如（Tathātā，事物的本然狀態），學習觀唯識（Vijñapti-mātra，只有識），三無性等。雖然還不能讚歎，但不應該懈怠廢止觀修。 第十三地門，第二次解釋。景初解釋止觀，對於所取尋伺的法相，有粗細之分，這是前兩種。如果對於一切法相都無作意，領受觀察，叫做無尋無伺，這種學習觀真如的無分別觀，叫做無尋伺。這三種。

【English Translation】 English version One easily becomes joyful and content with small achievements, hence the final instruction is to cultivate 'non-contentment cultivation'. The 'five fruits' mentioned are the five conditions discussed here. The 'five fruits of cultivation' refer to the dissolution of all coarse burdens moment by moment during contemplation, which is the overall fruit of cultivation. Due to this overall cultivation, coarse burdens are continuously eliminated. These coarse burdens are the Ālaya-vijñāna (storehouse consciousness). Secondly, the joy of Dharma (Dharma-rati, delight in the teachings) obtained by being free from various thoughts is the fruit of 'non-form cultivation'. By being free from thoughts of self, Dharma, Buddhas, etc., one realizes the Dharmadhatu (realm of reality). The joy arising from this is called 'Dharma-rati'. The Saṃgrahaṇī mentions obtaining the joy of a Dharma garden. Thirdly, understanding that the ten directions are without difference and obtaining immeasurable light is the fruit of 'effortless cultivation'. Due to truly attaining effortless cultivation, the wisdom after emerging from meditation, like the light that previously illuminated the ten directions without difference, is called 'Dharma light'. Fourthly, the perfect accomplishment of what is created, corresponding to the pure aspect, with the non-discriminating aspect constantly present, is the fruit of 'intense cultivation'. The future Buddhahood (Buddha-phala, fruit of Buddhahood) is called the perfect accomplishment corresponding to the pure aspect. This intense cultivation is to guide towards that Buddhahood, so the non-discriminating aspect is constantly present. Fifthly, in order to enable the Dharmakāya (body of Dharma) to be perfectly accomplished, taking up increasingly superior and wonderful causes, is the fruit of 'non-contentment cultivation'. The tenth Bhumi (Dashabhumi, tenth stage of Bodhisattva path) is called 'accomplishment', and in Buddhahood it is called 'perfection'. The cause that brings about this fruit is called 'superior and wonderful'. Because it is gathered by the previous causes, it is called 'taking up increasingly superior and wonderful causes'. The fourth part explains understanding, and that from the first Bhumi (Prathama-bhumi, first stage of Bodhisattva path, Joyful Ground) it is called understanding, and from the third Bhumi (Tritiya-bhumi, third stage of Bodhisattva path, Luminous Ground) it is called obtaining. This is the Śamatha-vipassanā (calm abiding and insight) cultivated in relation to the totality of Dharma. Because the ultimate truth is realized, it is said that from the first Bhumi onwards it is called understanding. In terms of appearance, the third Bhumi obtains Samadhi (meditative absorption), so it is said that from the third Bhumi onwards it is called obtaining. Beginning Bodhisattvas should not be lazy; Bodhisattvas before the Bhumis also learn to contemplate Tathātā (suchness), learn to contemplate Vijñapti-mātra (consciousness-only), the three non-natures, etc. Although it is not yet praiseworthy, they should not be lazy and abandon contemplative cultivation. The thirteenth Bhumi gate, the second explanation. Jingchu explains Śamatha-vipassanā, that the characteristics of the Dharma that are sought and investigated have coarse and subtle aspects, which are the first two types. If there is no intention to perceive and observe all Dharma characteristics, it is called non-seeking and non-investigating. This non-discriminating contemplation of learning to contemplate Tathātā is called non-seeking and non-investigating. These three.

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並在地前。就行分三。不約欲界初禪等地辨也。第二解中以四尋思為初句。四如實知為第二句。無分別智為第三。亦不約地辨也。但就行論三。泰云。前之複次約行分別。故通三界。后之複次約地分別。還同本地分中義。第十一三相門。景雲。言若心掉舉至是名止相者。若心掉舉或對掉境起時。緣所厭法作意思惟。及緣厭心自類相續作意思惟。是名止相。言若心沉沒至是名舉相者。若心沉沒或對沈境恐沉沒時。緣可欣法作意思惟。或緣彼心自類相續。是名舉相。言若於一向止道至是名舍相者。若一向止一向觀及雙運道。二隨煩惱等並是舍障。今離彼障。而有無功用作意。及心任運轉中所有作意。名為舍相。泰云。定名止相。緣彼前滅及無間。無不樂觀相分境故得止掉舉。第十二知法義門。先問后答。答中先辨知法。后辨知義知。法中景雲。名詮自相。故上論云自性增言。句詮諸法無常等差別之義。故上論云句者差別增言。字能能戀和名之與句。名所依止。謂由各別所緣作意者。即起名心。謂由總合所緣作意者。起句之心。后之二種發教法心。文名為法。泰云。所詮染凈義。依名句故能詮義立。故云依持建立。文即是俗語。今將俗字顯彼教字。故即彼名句二所依字。知義中初由十種相了知于義。二知五種。三知四種。四

【現代漢語翻譯】 現代漢語譯本 在地前。就行分三。不約欲界初禪等地辨別。第二種解釋中，以四尋思為第一句，四如實知為第二句，無分別智為第三句，也不按照不同禪定境界來辨別，只是就修行本身來論述這三種狀態。泰法師說，前面的『複次』（Punarapi）是按照修行來分別，所以貫通三界。後面的『複次』是按照禪定境界來分別，和《瑜伽師地論·本地分》中的意義相同。 第十一，三相門。景法師說：『如果心掉舉，乃至名為止相』，如果心掉舉，或者面對使心掉舉的境界時，就緣于所厭惡的法進行思考，或者緣于厭惡之心的同類相續進行思考，這叫做止相。 『如果心沉沒，乃至名為舉相』，如果心沉沒，或者面對使心沉沒的境界，恐怕會沉沒時，就緣于可喜愛的法進行思考，或者緣于那個沉沒之心的同類相續進行思考，這叫做舉相。 『如果對於一向止道，乃至名為舍相』，如果對於一向止、一向觀以及雙運道，二種隨煩惱等都是捨棄的對象。現在遠離了這些障礙，而有無功用作意，以及心自然運轉中的所有作意，名為舍相。 泰法師說，禪定名為止相，因為緣于先前滅去以及無間斷的、沒有不樂觀的相分境界，所以能夠止息掉舉。 第十二，知法義門。先提問，后回答。回答中先辨別知法，后辨別知義。知法中，景法師說：『名詮釋自相』，所以《瑜伽師地論》上說『自性增言』。『句詮釋諸法無常等差別之義』，所以《瑜伽師地論》上說『句者差別增言』。字能夠連結和合名與句，是名與句所依賴的基礎。所謂由各個不同的所緣作意，就生起名的心；所謂由總合的所緣作意，就生起句的心。後面的兩種發起教法的心，文字名為法。泰法師說，所詮釋的染污和清凈的意義，依賴於名句，所以能詮釋的意義才能成立，所以說是依持建立。文字就是俗語，現在用俗字來顯示佛教的教字，所以就是名句二者所依賴的字。知義中，首先通過十種相來了解意義，其次瞭解五種，再次瞭解四種。

【English Translation】 English version Before the ground. Practice is divided into three. It is not distinguished by the desire realm, the first dhyana, etc. In the second explanation, the four seekings are the first phrase, the four true knowledges are the second phrase, and the non-discriminating wisdom is the third. It is also not distinguished by the ground, but only discusses the three in terms of practice. Master Tai said, 'The previous 'Punarapi' (複次) is distinguished according to practice, so it penetrates the three realms. The latter 'Punarapi' is distinguished according to the ground, which is the same meaning as in the 'Local Section' of the Yogacarabhumi-sastra. Eleventh, the Gate of Three Characteristics. Master Jing said, 'If the mind is agitated, up to what is called the stopping characteristic,' if the mind is agitated, or when facing a state that causes agitation, then contemplate the Dharma that is disliked, or contemplate the continuous flow of similar aspects of the disliked mind, this is called the stopping characteristic. 'If the mind is sinking, up to what is called the lifting characteristic,' if the mind is sinking, or when facing a state that causes sinking, fearing that it will sink, then contemplate the Dharma that is pleasing, or contemplate the continuous flow of similar aspects of that sinking mind, this is called the lifting characteristic. 'If one is solely on the path of stopping, up to what is called the relinquishing characteristic,' if one is solely on the path of stopping, solely on the path of observing, or on the path of dual practice, the two kinds of secondary afflictions, etc., are all objects to be relinquished. Now, having left these obstacles, and having effortless intention, and all the intentions in the natural functioning of the mind, are called the relinquishing characteristic. Master Tai said, 'Samadhi is called the stopping characteristic, because it is related to the previously extinguished and uninterrupted, not unpleasant aspect of the realm, so it can stop agitation.' Twelfth, the Gate of Knowing Dharma and Meaning. First ask, then answer. In the answer, first distinguish knowing Dharma, then distinguish knowing meaning. In knowing Dharma, Master Jing said, 'Name explains the self-characteristic,' so the Yogacarabhumi-sastra says 'self-nature increasing words.' 'Sentence explains the meaning of the impermanence and other differences of all Dharmas,' so the Yogacarabhumi-sastra says 'sentence is the increasing words of difference.' The word can connect and combine name and sentence, and is the basis on which name and sentence depend. What is called the intention of each different object, then the mind of name arises; what is called the intention of the combined object, then the mind of sentence arises. The latter two kinds of minds that initiate teaching Dharma, the words are called Dharma. Master Tai said, 'The meaning of defilement and purity that is explained depends on name and sentence, so the meaning that can be explained can be established, so it is said to be dependent establishment.' Words are common language, now using common words to reveal the teaching words of Buddhism, so they are the words on which name and sentence depend. In knowing meaning, first understand the meaning through ten kinds of characteristics, then understand five kinds, then understand four kinds.

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知三種。知十種中。一知盡所有性。即染凈法品別邊際。二知如所有性。即諸法如。下辨七種真如。基師等云。中邊分別論亦明此七。舊人說云。中邊論中七真如者。正真如隨其能詮說為苦說苦諦等。今解此論意以苦諦等名為真如故。名真如體非真如也。若依此論皆是真如。約詮以辨有七種。有釋。七種與法安立理趣屬當道理。即名真如。此復七種。一流轉如謂一切行無先後性者。諸行流轉無始無終。故云諸行無先後性。辨此道理即名真如。二相真如。人法二種無我是相。相體真如名相真如。故下云八者了知相真如義故。有補特伽羅無我相等。由畢竟空等為治。三了別如謂一切行唯是識性者。識體了別。了別識是諸法體相。名了別真如。四安立如謂苦諦者實苦。不可令樂即名真如。餘三諦亦爾。四諦並是安立。苦最在初得安立名。后三更施別號可知。下辨通局。於此七中流轉安立邪行三如。眾生等有。二無我如。唯識如。諸法等有。通諸法故。清凈如。三乘等有。以三乘斷惑同證擇滅。擇滅真如三乘同有。由正行真如。止觀平等。此即顯示四種平等。五建立義者謂器世界于中可得建立一切有情界等者。因器世界成受眾生名為建立。即眾生界是所建立。此中意取能建立器。故文說言謂一村田若百村田等。余文可知五義中

【現代漢語翻譯】 現代漢語譯本 知三種（三種智慧）。知十種中（十種智慧之中）： 一、知盡所有性（瞭解事物所有狀態的智慧），即染凈法品別邊際（瞭解染污和清凈的法，以及它們的差別和界限）。 二、知如所有性（瞭解事物真實本性的智慧），即諸法如（諸法的如如不動）。下文辨析七種真如（七種真實如如的本性）。基師等人說，《中邊分別論》（Madhyāntavibhāga-bhāṣya）也闡明了這七種真如。舊人說，《中邊論》中的七真如，是就正真如（真正的如如）隨其能詮（根據其表達方式）說為苦（痛苦）、說苦諦（苦諦）等。現在解釋此論的意義，以苦諦等名為真如（以苦諦等作為真如的名稱），故名真如體（所以說是真如的體性），並非真如本身。若依此論（如果按照這個理論），皆是真如（一切都是真如）。約詮以辨（從表達方式來辨別），有七種。 有釋（有一種解釋）：七種與法安立理趣（七種真如與法安立的道理），屬當道理（屬於恰當的道理），即名真如（就叫做真如）。 此復七種（這又是七種）： 一、流轉如（流轉真如），謂一切行無先後性者（指一切事物執行沒有先後順序）。諸行流轉（一切事物都在流轉），無始無終（沒有開始也沒有結束）。故云諸行無先後性（所以說諸行沒有先後順序）。辨此道理（辨析這個道理），即名真如（就叫做真如）。 二、相真如（相真如）。人法二種無我（人無我和法無我）是相（是現象）。相體真如（現象的本體是真如），名相真如（叫做相真如）。故下云（所以下文說）：八者了知相真如義故（第八是瞭解相真如的意義）。有補特伽羅無我相等（有補特伽羅（pudgala，補特伽羅，意為『人』）無我等等）。由畢竟空等為治（通過畢竟空等來對治）。 三、了別如（了別真如），謂一切行唯是識性者（指一切事物都只是識的性質）。識體了別（識的體性是了別），了別識是諸法體相（了別識是諸法的體性和現象），名了別真如（叫做了別真如）。 四、安立如（安立真如），謂苦諦者實苦（指苦諦確實是苦），不可令樂（不可能變成快樂），即名真如（就叫做真如）。餘三諦亦爾（其餘三諦也是這樣）。四諦並是安立（四諦都是安立），苦最在初得安立名（苦諦最先被安立，所以得到安立的名稱），后三更施別號可知（后三諦再給予別的名稱就可以知道了）。 下辨通局（下面辨析普遍性和侷限性）： 於此七中（在這七種真如中），流轉安立邪行三如（流轉真如、安立真如、邪行真如），眾生等有（眾生等有）。二無我如（二無我真如）、唯識如（唯識真如），諸法等有（諸法等有）。通諸法故（因為普遍存在於諸法中）。清凈如（清凈真如），三乘等有（三乘等有）。以三乘斷惑同證擇滅（因為三乘斷除迷惑，共同證得擇滅）。擇滅真如（擇滅真如），三乘同有（三乘共同具有）。由正行真如（通過正行真如），止觀平等（止和觀平等）。此即顯示四種平等（這顯示了四種平等）。 五、建立義者（建立的意義），謂器世界于中可得建立一切有情界等者（指在器世界中可以建立一切有情界等）。因器世界成受眾生名為建立（因為器世界成就了眾生的接受，所以叫做建立），即眾生界是所建立（即眾生界是被建立的）。此中意取能建立器（這裡的意思是取能建立的器），故文說言（所以文中說）：謂一村田若百村田等（指一個村莊的田地或者一百個村莊的田地等）。余文可知（其餘的文字可以知道）。五義中（五種意義中）。

【English Translation】 English version Knowing the three types [of wisdom]. Among the ten types [of wisdom]: 1. Knowing the nature of 'all that exists' (盡所有性), which is the boundary between defiled and pure dharmas (染凈法品別邊際). 2. Knowing the nature of 'as it is' (如所有性), which is the suchness (如) of all dharmas. The following discusses the seven kinds of Suchness (真如). Master Ji and others say that the Madhyāntavibhāga-bhāṣya (中邊分別論) also clarifies these seven. The old masters said that the seven Suchnesses in the Madhyāntavibhāga are the 'True Suchness' (正真如) described as suffering (苦), the Truth of Suffering (苦諦), etc., according to their ability to express it. Now, interpreting the meaning of this treatise, 'Truth of Suffering' etc. are named Suchness, hence it is named the 'Substance of Suchness' (真如體), not Suchness itself. If according to this treatise, all are Suchness. Discriminating based on expression, there are seven types. Some explain that the seven types and the rationale for the establishment of dharmas (法安立理趣) belong to the appropriate rationale, and are thus named Suchness. These are again seven types: 1. Suchness of Transformation (流轉如), referring to the fact that all phenomena have no sequential nature (一切行無先後性). The transformation of phenomena (諸行流轉) has no beginning and no end (無始無終). Therefore, it is said that phenomena have no sequential nature. Discriminating this rationale is named Suchness. 2. Suchness of Characteristics (相真如). The two types of non-self, of persons and dharmas (人法二種無我), are characteristics (相). The Suchness of the substance of characteristics (相體真如) is named Suchness of Characteristics. Therefore, the following says: 'The eighth is understanding the meaning of the Suchness of Characteristics.' There is the non-self of pudgala (補特伽羅, person) etc. It is treated by ultimate emptiness (畢竟空) etc. 3. Suchness of Discrimination (了別如), referring to the fact that all phenomena are only of the nature of consciousness (一切行唯是識性). The substance of consciousness is discrimination (識體了別). Discriminating consciousness is the substance and characteristics of all dharmas (了別識是諸法體相), and is named Suchness of Discrimination. 4. Suchness of Establishment (安立如), referring to the fact that the Truth of Suffering is truly suffering (苦諦者實苦), and cannot be made pleasurable (不可令樂), and is thus named Suchness. The remaining three Truths are also like this. The Four Truths are all establishment. Suffering is the first to be established, so it gets the name of establishment. The latter three can be given separate names, which can be understood. The following discriminates universality and particularity: Among these seven, the three Suchnesses of Transformation, Establishment, and Wrong Practice (流轉安立邪行三如) are possessed by sentient beings etc. The two Suchnesses of Non-Self (二無我如) and the Suchness of Consciousness-Only (唯識如) are possessed by all dharmas etc. Because they are universal in all dharmas. The Suchness of Purity (清凈如) is possessed by the Three Vehicles etc. Because the Three Vehicles cut off delusion and jointly realize Cessation through Discrimination (擇滅). The Suchness of Cessation through Discrimination is jointly possessed by the Three Vehicles. Through the Suchness of Right Practice (正行真如), cessation and contemplation are equal. This shows the four kinds of equality. 5. The meaning of Establishment (建立義), referring to the fact that in the world of vessels (器世界), all realms of sentient beings etc. can be established. Because the world of vessels enables the reception of sentient beings, it is called establishment. That is, the realm of sentient beings is what is established. Here, the intention is to take the establishing vessel. Therefore, the text says: 'That is, a village field or a hundred village fields etc.' The remaining text can be understood. Among the five meanings.

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遍知事者。知諸法體。遍知義者即知差別之義。緣故者四緣。世故者三世。言遍知因者。當知即是能取前二菩提分法等者。泰云。四念住為一。四正斷及神足力覺道總作一。此二能取得菩提故言二。又解。三十七品緣前二境故言二。景雲。前說無上菩提及二乘菩提。故云前二菩提也。得遍知果者謂貪恚癡斷毗奈耶者。貪等永調伏義。又貪等永斷諸沙門果者。擇滅斷德。及聲聞如來若共不共世出世德者。即有為道諦中道品名共。十力等名不共。於此覺了者。謂即於此滅道作證法中。諸解脫智既自覺了。為他開示覺了於他。名為覺了。知四義中。景雲。一心執受義者。謂知自心於境所執取。如下文說。二領納義者。知彼三受領納之義。三知了別義者。知識了別義。泰云。即四念住境。如次為四義。知三義中。一文義者教。二義義者所詮。即有十種。一真實相者。即諸法真如。次四即四諦。六即彼真實相等品差別相者。即前五義一一各有品類差別。七所依能依相屬相者。義是所依名是能依相屬相。八者即遍知等障礙法相者。即四諦下惑。九即彼隨順法相者。即隨順彼四諦下惑諸行之相。十不遍知等及遍知等德。三界義者謂五種界。一器世界。即所住之處。二有情界。即能住有情。法界即是所說法門。謂蘊界處等。四調伏界。

【現代漢語翻譯】 現代漢語譯本 『遍知事者』（Sarvatra-jñāna，指對一切事物都有透徹瞭解的人）。知曉諸法的本體。 『遍知義者』，即知曉差別之義。『緣故者』指四緣（hetu，因緣、所緣緣、等無間緣、增上緣）。『世故者』指三世（過去、現在、未來）。 言『遍知因者』，應當知曉，即是能夠取得前二菩提（bodhi，覺悟）分法等者。泰解云：四念住（smṛtyupasthāna）為一，四正斷（samyakprahāṇa）及四神足（ṛddhipāda）、五根五力（pañca indriyāṇi, pañca balāni）、七覺支（sapta bojjhaṅgāḥ）、八正道（āryāṣṭāṅgamārga）總作一。此二者能夠取得菩提，故言二。又解，三十七道品緣前二境，故言二。景解云：前說無上菩提及二乘菩提，故云前二菩提也。 『得遍知果者』，謂貪（rāga）、嗔（dveṣa）、癡（moha）斷，毗奈耶（vinaya，戒律）者，貪等永調伏義。又貪等永斷諸沙門果者，擇滅斷德。及聲聞（śrāvaka）、如來（tathāgata）若共不共世出世德者，即有為道諦（mārgasatya）中道品名共，十力（daśabala）等名不共。於此覺了者，謂即於此滅道作證法中，諸解脫智既自覺了，為他開示覺了於他，名為覺了。 知四義中，景解云：一心執受義者，謂知自心於境所執取，如下文說。二領納義者，知彼三受（vedanā）領納之義。三知了別義者，知識了別義。泰解云：即四念住境，如次為四義。 知三義中，一文義者教。二義義者所詮，即有十種。一真實相者，即諸法真如（tathatā）。次四即四諦（catvāri āryasatyāni）。六即彼真實相等品差別相者，即前五義一一各有品類差別。七所依能依相屬相者，義是所依名是能依相屬相。八者即遍知等障礙法相者，即四諦下惑。九即彼隨順法相者，即隨順彼四諦下惑諸行之相。十不遍知等及遍知等德。 三界義者謂五種界。一器世界，即所住之處。二有情界，即能住有情。法界即是所說法門，謂蘊（skandha）、界（dhātu）、處（āyatana）等。四調伏界。

【English Translation】 English version 'Sarvatra-jñāna' (the one who knows all things thoroughly). Knowing the essence of all dharmas. 'Knowing the meaning of all' means knowing the meaning of differences. 'The reason' refers to the four conditions (hetu, namely cause condition, object condition, immediate condition, and dominant condition). 'The world' refers to the three times (past, present, and future). Speaking of 'the cause of knowing all', it should be known that it is the one who can obtain the first two Bodhi (enlightenment) divisions of the Dharma, etc. Thai explains: the four foundations of mindfulness (smṛtyupasthāna) are one, the four right exertions (samyakprahāṇa), the four bases of power (ṛddhipāda), the five roots and five powers (pañca indriyāṇi, pañca balāni), the seven factors of enlightenment (sapta bojjhaṅgāḥ), and the eightfold noble path (āryāṣṭāṅgamārga) are all taken as one. These two can obtain Bodhi, hence the term 'two'. Another explanation is that the thirty-seven factors of enlightenment are related to the first two realms, hence the term 'two'. Jing explains: the aforementioned supreme Bodhi and the Bodhi of the two vehicles, hence the term 'the first two Bodhis'. 'Obtaining the fruit of knowing all' refers to the cutting off of greed (rāga), hatred (dveṣa), and delusion (moha), and the Vinaya (discipline), meaning the eternal taming of greed, etc. Furthermore, the eternal cutting off of the fruits of all śrāmaṇas (ascetics) from greed, etc., is the virtue of selective cessation. And the virtues of the Śrāvaka (hearer), Tathāgata (Thus Come One), whether common or uncommon, worldly or supramundane, that is, the path factors in the conditioned Truth of the Path (mārgasatya) are called common, and the ten powers (daśabala), etc., are called uncommon. 'Being aware of this' means that in this Dharma of witnessing cessation and the path, the wisdom of liberation is self-aware, and revealing and making others aware is called 'being aware'. Among the four meanings of knowing, Jing explains: 'The meaning of single-minded grasping' means knowing what one's own mind grasps in relation to the object, as mentioned below. 'The meaning of receiving' means knowing the meaning of receiving the three feelings (vedanā). 'The meaning of knowing and distinguishing' means the meaning of knowing and distinguishing consciousness. Thai explains: the realm of the four foundations of mindfulness, in order, are the four meanings. Among the three meanings of knowing, the first is the teaching of textual meaning. The second is the meaning of what is expressed, which are of ten kinds. The first is the aspect of reality, which is the Suchness (tathatā) of all dharmas. The next four are the Four Noble Truths (catvāri āryasatyāni). The sixth is the aspect of the differences in the categories of the aspect of reality, etc., which means that each of the previous five meanings has differences in categories. The seventh is the aspect of the relationship between what is relied upon and what can rely, meaning that meaning is what is relied upon and name is what can rely. The eighth is the aspect of the Dharma that obstructs knowing all, etc., which is the delusion under the Four Noble Truths. The ninth is the aspect of the Dharma that accords with it, which is the aspect of the actions that accord with the delusion under the Four Noble Truths. The tenth is the virtue of not knowing all, etc., and knowing all, etc. The meaning of the three realms refers to the five kinds of realms. The first is the container world, which is the place where one lives. The second is the sentient being realm, which is the sentient beings that can live. The Dharma realm is the Dharma teachings that are spoken, namely the aggregates (skandha), elements (dhātu), and sense bases (āyatana), etc. The fourth is the realm of taming.

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即滅諦涅槃。五調伏方便界者。即是道諦。又調伏界是聖道。調伏方便界是見道前方便。依此後釋。涅槃即入法界中收。第十三三慧門。中景雲。聞所成慧依文比度。但如其說。未善文下意趣。未現證知。即非現量。但比量。但遠隨順涅槃解脫。未現領受解脫義利。思所成慧。亦依于文。不唯如說。亦善意趣。未現證知。勝前聞慧。名為轉順。雖勝聞慧。亦未現受解脫義利。修所成慧。亦依于文亦不依文。亦如其說亦不如說。據有漏修慧及后得智。緣理及事影像相起現前。故云能善意趣所知事同分三摩地所行影像。三慧中勝。名極順解脫。又能領受解脫義利。不同毗曇。聞慧依教。思慧或依教或離教。修慧一向離教。如三人學浮。一者近岸。二者或近或離。三者一向離岸。俱舍破云。思若依教不異聞慧。思若離教不異修慧。應云聞慧依教而不能思。思依教而能簡擇。備云。今此文中三慧能緣于教。然修慧緣發。據遠非近。第十四智見差別門。若緣理總法妙慧名智。若緣事別法妙慧名見。以隨事推求故得見名。第十五遣相方執門。于中有三。初明作意除相。次明真如無相。故無所遣。后釋通經文。初云。修止觀菩薩由何作意者。是第一問。由何作意而修止觀。言何等者。是第二問。二問彼所除何等法耶。云何除遣者。第

三問。問能除遣作何觀行。下答。由緣真如作意。是答初問。由緣真如作意而修止觀言除遣法相及與義相者。第二問除遣何等。今答緣如修止觀時除遣法相及與義相。即除相分。此文即說正證知時不變影像似真如相。言若於其名等已下者。答第三問云何觀行除遣諸相。今答。先於地前。尋思如實種種推求。知名等假。今入見道證真如時。境智平等無分別行。不得名性不得名所依。唯識門中名依于識識是所依。故曰若於其名及名自性無所得時亦不彼所依之相如是除遣。言如於其名至亦爾者。此即就前五相知法謂知名知句知文等及十相知義。故今類況如於其名于句于文於一切義當知亦爾。言乃至於界至如是除遣者。于上文中初以五相知法。十種知義。復知五義。復知四義。復知三義。三義者。一是文義二是義義三是界義。界義即是器世界等五界故。地前菩薩作此五種界觀亦唯是識識為所依。故云乃至於界及界自性無所得時亦不觀彼所依之相如是除遣。次辨證如無相故無所遣。問意。無分別智正證真如此真如相可除遣不。答意。若正證時見有如相有所得者。即有所遣。而於所了真如義中都無有相亦無所得。當何所遣。此文即說證智無有相分。相分無故亦無見分。又解。有見無相。言我說了知至非此了達余所能伏者。未證已前

【現代漢語翻譯】 現代漢語譯本 三問：通過何種觀行可以去除（煩惱）？ 答：通過緣于真如（Tathata，事物的真實本性）的作意（Manasikara，心理活動）。這是對第一個問題的回答。通過緣于真如的作意而修習止觀（Samatha-vipassana，平靜和洞察）時，所說的去除法相（Dharma-lakshana，法的特徵）以及義相（Artha-lakshana，意義的特徵）是指什麼？這是第二個問題。現在回答：在緣于真如修習止觀時，去除法相以及義相，即是去除相分（Nimitta-bhaga，表象部分）。這段文字說明了在正確證知時，不變的影像是類似於真如的相。 所說的『若於其名等已下者』，是回答第三個問題：如何通過觀行去除諸相？現在回答：首先在登地（Bhumi，菩薩的階位）之前，尋思如實，種種推求，知曉名等是假（Prajnapti，概念）。現在進入見道（Darshana-marga，見道的道路），證悟真如時，境（Vishaya，對像）與智（Jnana，智慧）平等，沒有分別行（Vikalpa，分別）。不得名性（Nama-svabhava，名字的自性），不得名所依（Nama-ashraya，名字所依賴的事物）。唯識（Vijnanavada，唯識宗）的教義中，名依于識（Vijnana，意識），識是所依。所以說，『若於其名及名自性無所得時，亦不觀彼所依之相，如是除遣』。 所說的『如於其名至亦爾者』，這是就前面五相知法（Pancha-dharma-jnana，五種知法）而言，即知名（Nama-jnana，知名字）、知句（Pada-jnana，知句子）、知文（Vyanjana-jnana，知文字）等，以及十相知義（Dasa-artha-jnana，十種知意義）。所以現在類比說明，如於其名、于句、于文、於一切義，應當知道也是如此。 所說的『乃至於界至如是除遣者』，在上文中，首先以五相知法，十種知義，又知五義，又知四義，又知三義。三義是：一是文義（Vyanjana-artha，文字的意義），二是義義（Artha-artha，意義的意義），三是界義（Dhatu-artha，界的意義）。界義即是器世界（Bhajana-loka，容納有情的世界）等五界（Pancha-dhatu，五種元素），所以在登地前的菩薩作這五種界觀時，也唯是識，識是所依。所以說，『乃至於界及界自性無所得時，亦不觀彼所依之相，如是除遣』。 接下來辨析證悟真如是無相的，所以沒有可以去除的。問：無分別智（Nirvikalpa-jnana，沒有分別的智慧）正確地證悟真如，那麼這個真如相可以去除嗎？答：如果正確證悟時，見到有如相，有所得，那麼就可以去除。但是對於所了知的真如義中，都沒有相，也沒有所得，應當去除什麼呢？這段文字說明了證智沒有相分。相分沒有，所以也沒有見分（Darshana-bhaga，能見部分）。 又一種解釋是：有見（Darshana，見），但沒有相。所說的『我說了知至非此了達余所能伏者』，是指未證悟之前。

【English Translation】 English version Three questions: By practicing which contemplations can one eliminate (afflictions)? Answer: By directing the mind towards Suchness (Tathata, the true nature of things). This answers the first question. When practicing Samatha-vipassana (calm abiding and insight) by directing the mind towards Suchness, what does it mean to eliminate the characteristics of Dharma (Dharma-lakshana, characteristics of the law) and the characteristics of meaning (Artha-lakshana, characteristics of meaning)? This is the second question. Now answering: When practicing Samatha-vipassana by directing the mind towards Suchness, eliminating the characteristics of Dharma and the characteristics of meaning means eliminating the appearance aspect (Nimitta-bhaga, the appearance aspect). This passage explains that at the time of correct cognition, the unchanging image is like the aspect of Suchness. What is said, 'If one has no attainment regarding names, etc.,' answers the third question: How can one eliminate all appearances through contemplation? Now answering: First, before reaching the Bhumi (Bodhisattva stage), contemplate truthfully, seek in various ways, and know that names, etc., are provisional (Prajnapti, concept). Now, upon entering the Path of Seeing (Darshana-marga, the path of seeing) and realizing Suchness, the object (Vishaya, object) and wisdom (Jnana, wisdom) are equal, and there is no discriminating activity (Vikalpa, discrimination). One does not attain the nature of names (Nama-svabhava, the nature of names), nor does one attain what names rely on (Nama-ashraya, what names rely on). In the doctrine of Vijnanavada (Yogacara, Consciousness-only school), names rely on consciousness (Vijnana, consciousness), and consciousness is what they rely on. Therefore, it is said, 'If one has no attainment regarding names and the nature of names, one also does not contemplate the aspect of what they rely on; thus, one eliminates them'. What is said, 'As with names, so too with...,' refers to the previous five aspects of knowing the Dharma (Pancha-dharma-jnana, five kinds of knowing the Dharma), namely knowing names (Nama-jnana, knowing names), knowing phrases (Pada-jnana, knowing phrases), knowing letters (Vyanjana-jnana, knowing letters), etc., and the ten aspects of knowing the meaning (Dasa-artha-jnana, ten kinds of knowing the meaning). Therefore, by analogy, as with names, phrases, letters, and all meanings, one should know that it is the same. What is said, 'Even to the realm, thus one eliminates them,' in the preceding text, first, one knows the Dharma through five aspects, knows the meaning through ten aspects, and also knows five meanings, four meanings, and three meanings. The three meanings are: first, the meaning of letters (Vyanjana-artha, the meaning of letters), second, the meaning of meaning (Artha-artha, the meaning of meaning), and third, the meaning of the realm (Dhatu-artha, the meaning of the realm). The meaning of the realm is the physical world (Bhajana-loka, the world that contains sentient beings) and the five realms (Pancha-dhatu, five elements). Therefore, when a Bodhisattva before reaching the Bhumi contemplates these five realms, it is only consciousness, and consciousness is what they rely on. Therefore, it is said, 'Even to the realm and the nature of the realm, if one has no attainment, one also does not contemplate the aspect of what they rely on; thus, one eliminates them'. Next, it is analyzed that realizing Suchness is without characteristics, so there is nothing to eliminate. Question: The non-discriminating wisdom (Nirvikalpa-jnana, wisdom without discrimination) correctly realizes Suchness, so can this aspect of Suchness be eliminated? Answer: If, at the time of correct realization, one sees that there is an aspect of Suchness and that there is something to be attained, then it can be eliminated. However, regarding the meaning of Suchness that is realized, there are no aspects and nothing to be attained. What should one eliminate? This passage explains that the wisdom of realization has no appearance aspect. Because there is no appearance aspect, there is also no seeing aspect (Darshana-bhaga, the seeing aspect). Another explanation is: there is seeing (Darshana, seeing), but there is no appearance. What is said, 'I have spoken of knowing, up to that which cannot be subdued by others,' refers to before realization.

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。取法義相。正證如時。伏前所取法義之相。非此正證了達如時。更有諸相為余能伏。故言非此了達余所能伏。下釋通經文。世尊乃至此說何等能觀察心者。問能觀體。依何真如而作是說者。問所觀如。下答。三慧是能觀察。依了別真如作如是說者。喻中既說清水凈鏡不撓泉池堪觀面像時。知閤中若善修心堪觀真如者知是唯識了別真如。以唯識門一切境界皆是心影。初觀境唯識。后觀識如。名了別如。故云依了別真如作如是說。第十六依空遣相門。于中有二。初明十相空觀除遣后。辨總空性相。前中有三。初明十七空除遣十相。次明空所得果。后明空觀除相道理。初中先問后答。問中有幾種相難可除遣。是第一問。誰能除遣。是第二問。善男子有十種相者。答初問。空能除遣。答第二問。須知十相併是遍計所執。皆觀空除遣。一者執諸行義決定是有。即觀一切法空除遣。以所執法義收一切法故。觀一切法空除遣。二者苦等四諦並是安立。苦諦在初故標安立。此中舉如取安立苦。此有二執。一執苦有生滅住異性。此觀相空除遣。二執苦有相續隨轉。觀無先後空能正除遣。遍計所執本無。故無先後遣。三者由了知六根能取。即有顧戀執著內身。觀內空除遣。由執我有故起我慢。觀無所得空能正除遣。無我可得。云何起慢。

【現代漢語翻譯】 現代漢語譯本。取法義之相（taking the appearance of the meaning of the Dharma）。如實地正確證悟，降伏先前所取的法義之相。不是這種正確的證悟能夠如實了達，還有其他的相能被其他事物降伏。所以說不是這種了達，而是其他的所能降伏。下面解釋貫通經文。世尊乃至此處所說的誰能觀察心？問的是能觀的本體。依據何種真如而作此說？問的是所觀的真如。下面回答。三慧（聞、思、修三種智慧）是能觀察者，依據了別真如（discriminating suchness）而作此說。比喻中既然說了清水、凈鏡、不被擾動的泉池堪能觀看面像時，就知道合喻中如果好好修心，堪能觀看真如，就知道這是唯識（Yogācāra）的了別真如。因為在唯識的法門中，一切境界都是心的影像。最初觀境界是唯識，之後觀識是真如，名爲了別如。所以說依據了別真如而作此說。第十六，依據空性遣除諸相之門。其中有二，首先說明以十相空觀除遣諸相，之後辨明總空性的相狀。前面有三，首先說明以十七空（seventeen aspects of emptiness）除遣十相，其次說明觀空所得到的果報，最後說明空觀除遣諸相的道理。最初是先問后答。問，有幾種相難以除遣？這是第一個問題。誰能除遣？這是第二個問題。善男子，有十種相。回答第一個問題。空能除遣。回答第二個問題。須知這十種相都是遍計所執（parikalpita，imagined），都通過觀空來除遣。第一，執著諸行（saṃskāra，conditioned phenomena）的意義決定是實有。即觀一切法空來除遣。因為所執著的法義涵蓋了一切法，所以觀一切法空來除遣。第二，苦等四諦（Four Noble Truths）都是安立的。苦諦（duḥkha satya，the truth of suffering）在最前面，所以標明安立。這裡舉例說如取安立苦。這裡有兩種執著。一是執著苦有生滅住異性，這通過觀相空來除遣。二是執著苦有相續隨轉，觀無先後空能正確地除遣。遍計所執本來就沒有，所以沒有先後可以遣除。第三，由於了知六根（six sense organs）能夠取境，即有顧戀執著于內身。觀內空來除遣。由於執著有我，所以生起我慢。觀無所得空能正確地除遣。沒有我可以得到，怎麼會生起我慢呢？

【English Translation】 English version. Taking the appearance of the meaning of the Dharma (取法義相). Correctly realizing as it is, subduing the previously taken appearance of the meaning of the Dharma. It is not this correct realization that can fully understand as it is; there are other appearances that can be subdued by other things. Therefore, it is said that it is not this understanding, but others that can subdue. The following explains the passage of scripture. The World Honored One, and so on, who is it that can observe the mind mentioned here? This asks about the entity of the observer. Based on what suchness (真如) is this said? This asks about the suchness being observed. The following answers. The three wisdoms (三慧, hearing, thinking, and meditation) are the observers, and this is said based on the discriminating suchness (了別真如). Since the analogy says that clear water, a clean mirror, and an undisturbed spring pool are capable of viewing facial images, it is known that if one cultivates the mind well, one is capable of viewing suchness, and this is known to be the discriminating suchness of Yogācāra (唯識). Because in the Dharma gate of Yogācāra, all realms are images of the mind. Initially, observing the realm is Yogācāra, and then observing consciousness is suchness, which is called discriminating suchness. Therefore, it is said that this is said based on discriminating suchness. Sixteenth, the gate of relying on emptiness to dispel appearances. There are two aspects to this: first, explaining the dispelling of appearances through the ten aspects of emptiness, and then distinguishing the characteristics of the general emptiness. There are three aspects to the former: first, explaining the dispelling of the ten appearances through the seventeen emptinesses (十七空); second, explaining the results obtained from contemplating emptiness; and third, explaining the principle of dispelling appearances through the contemplation of emptiness. Initially, there is a question and answer. Question: How many kinds of appearances are difficult to dispel? This is the first question. Who can dispel them? This is the second question. Good man, there are ten kinds of appearances. This answers the first question. Emptiness can dispel them. This answers the second question. It should be known that these ten appearances are all imagined (遍計所執, parikalpita), and they are all dispelled through the contemplation of emptiness. First, clinging to the meaning of conditioned phenomena (諸行, saṃskāra) as definitely existing. This is dispelled by contemplating the emptiness of all dharmas. Because the meaning of the Dharma that is clung to covers all dharmas, therefore, contemplate the emptiness of all dharmas to dispel it. Second, the Four Noble Truths (四諦) such as suffering are all established. The truth of suffering (苦諦, duḥkha satya) is at the beginning, so it is marked as established. Here, taking the establishment of suffering as an example. There are two kinds of clinging here. One is clinging to suffering as having the characteristics of arising, dwelling, changing, and ceasing, which is dispelled by contemplating the emptiness of characteristics. The second is clinging to suffering as having continuous transformation, which is correctly dispelled by contemplating the emptiness of no before and after. The imagined is originally non-existent, so there is no before and after to dispel. Third, because of knowing that the six sense organs (六根) can grasp objects, there is attachment and clinging to the inner body. This is dispelled by contemplating inner emptiness. Because of clinging to the existence of self, arrogance arises. This is correctly dispelled by contemplating the emptiness of no attainment. There is no self to be attained, so how can arrogance arise?

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四者如文可知。六者執有內安樂相。由內空遣。執外塵凈。由外空遣。執有男女承事資具相應。由本性空遣。亦可由性空。通遣內樂外凈等執。六者了知外器世界建立有情。即便執有十方無量之相。由大空遣。七者執彼四空以為解脫。以有為空遣。八者若執二無我相。以畢竟空除。若執唯識相。無性空治。若執依他為勝義相。由無性自性因性空治。若執圓成實為異勝義。此由勝義空治。執者如文。十者執有前九能治空性。即觀空空為治。謂觀能除空性亦空。次明空所得果。問意。除遣上說十種遍計所執相時。更除何等。復從何相而得解脫。答意。觀空除遣遍計所執十種相時。空觀心中仍有依他似空影像隨空心現。從此空觀入于證智。即除似空影像相分。相分既除。即從一切雜染相縛種子解脫。執解脫心亦皆遠離。故言被亦除遣。下明空觀除相道理。一一空觀皆除十相。而說初空治初相等者。就勝而說。此即相當近對治說。非不一一觀治一切相。喻況可知。自下辨總空性相。先問后答。答中先贊問許說。後上答問。景雲。將迷依他圓成起遍計執。若悟依他及圓成實非所執法。知所執空。名總空性。泰云。別而言之。有十七空。總而言之。唯于依他及圓成實性相中畢竟遠離遍計所執相。及此都無所得。攝大乘中一切空盡。

故名總空。若了此空已即有二利。一無失正行。二離增上慢。十七攝幾門。可知。第十八因果門。學地止觀。以凈尸羅及聞思正見以為其因。此是緣因。若止觀種子。以為正因。止觀果者。即以佛地善凈心慧以為其果。又無學聲聞及佛所有出世善法。皆是學在止觀之果。第十九作業門。謂能解脫相縛及粗重縛。粗重縛者。是諸煩惱見分種子。相縛即是煩惱相分種子。又現起相見。亦是二縛。第二十止觀障門。先辨五系。后辨五蓋。前中顧戀身。顧戀財。是止障。于聖法不得隨欲。果觀障。樂相雜住。及小欲喜足。不樂多修。俱障止觀。由第一故不能造修者。樂相雜住。由第二故所修加行不到究竟者。小欲喜足。蓋障如文。第二十二圓滿清凈門。前辨惛沉睡眠障觀。今言除遣惛沉睡眠心道滿者。因止發觀。止是因觀是果。舉離果障顯因圓滿。乃至所有掉舉惡作正善除遣名觀道滿者。此亦舉離因障顯果道滿。第二十三散動門。止觀現前。有五散動心法。一作意散動。謂諸菩薩舍于大乘。隨在二乘作意。二外散動。于外五欲所有尋思隨煩惱中者取尋思為體。及於外境縱心流散取散心王。三內心散動。謂已離欲人。由惛沈等乃至於定起愛味等。名內散動。四相散動。謂于內定中所現影像。作意思惟執內定外所取色相。名相散動

【現代漢語翻譯】 現代漢語譯本 因此稱作總空。如果瞭解了這個空性，就能獲得兩種利益：一是不會失去正確的修行，二是遠離增上慢。十七攝包含幾個門？可以得知。第十八因果門。在學習階段的止觀，以清凈的戒律（凈尸羅，Śīla，佛教戒律，行爲規範）以及聽聞、思考的正見作為它的因。這是緣因。如果以止觀的種子作為正因。止觀的果，就是以佛地的善良清凈的心和智慧作為它的果。此外，無學聲聞（Arhat，阿羅漢，已證得涅槃的修行者）以及佛所擁有的出世間的善法，都是在學習階段止觀的果。第十九作業門。指的是能夠解脫相縛和粗重縛。粗重縛，是各種煩惱的見分種子。相縛，就是煩惱的相分種子。另外，現起的相和見，也是這兩種束縛。第二十止觀障門。首先辨別五系，然後辨別五蓋。前面所說的顧戀自身，顧戀財物，是止的障礙。對於聖法不能隨心所欲，是觀的障礙。喜歡和合雜住，以及對微小的慾望感到滿足，不樂意多加修行，都障礙止觀。由於第一種原因而不能造作修行的人，是喜歡和合雜住。由於第二種原因而導致所修的加行不能達到究竟的人，是對微小的慾望感到滿足。蓋障的內容如經文所說。第二十二圓滿清凈門。前面辨別了昏沉睡眠會障礙觀，現在說的是去除昏沉睡眠，心道圓滿的人，是因為止而引發觀，止是因，觀是果。舉出遠離果的障礙，來顯示因的圓滿。乃至所有掉舉惡作，能夠正確地善加去除，被稱為觀道圓滿的人。這也是舉出遠離因的障礙，來顯示果道的圓滿。第二十三散動門。止觀現前的時候，有五種散動的心法。一是作意散動，指的是諸位菩薩捨棄大乘，隨順在二乘的作意中。二是外散動，對於外在的五欲所產生的所有尋思，在隨煩惱中以尋思為體。以及對於外境放縱內心流散，取散心王。三是內心散動，指的是已經脫離慾望的人，由於昏沉等等，乃至對於禪定生起愛味等等，稱為內心散動。四是相散動，指的是對於內在禪定中所顯現的影像，作意思維執著內在禪定之外所取到的色相，稱為相散動。

【English Translation】 English version Hence it is named 'Total Emptiness'. If one understands this emptiness, two benefits arise: first, one does not lose the correct practice; second, one is free from the arrogance of thinking one has attained more than one has (增上慢, zēng shàng màn). How many gates are included in the Seventeen Compendiums? It can be known. The Eighteenth Gate of Cause and Effect. In the stage of learning, Śamatha-Vipassanā (止觀, zhǐ guān, calming and insight meditation) takes pure Śīla (尸羅, Śīla, moral conduct) and correct views from hearing and thinking as its cause. This is the auxiliary cause (緣因, yuán yīn). If the seed of Śamatha-Vipassanā is taken as the direct cause (正因, zhèng yīn). The fruit of Śamatha-Vipassanā is the good and pure mind and wisdom of the Buddha-ground as its fruit. Furthermore, all supramundane good dharmas possessed by the Arhats (無學聲聞, wú xué shēng wén, non-learners, those who have completed their training) and Buddhas are the fruits of Śamatha-Vipassanā in the learning stage. The Nineteenth Gate of Action. It refers to being able to liberate from the bonds of characteristics (相縛, xiàng fù) and the bonds of coarseness and heaviness (粗重縛, cū zhòng fù). The bonds of coarseness and heaviness are the seeds of the aspect of views (見分種子, jiàn fēn zhǒng zi) of various afflictions. The bonds of characteristics are the seeds of the characteristic aspect (相分種子, xiàng fēn zhǒng zi) of afflictions. Moreover, the manifested characteristics and views are also these two bonds. The Twentieth Gate of Obstacles to Śamatha-Vipassanā. First, distinguish the Five Fetters (五系, wǔ xì), then distinguish the Five Coverings (五蓋, wǔ gài). Among the former, attachment to the body (顧戀身, gù liàn shēn) and attachment to wealth (顧戀財, gù liàn cái) are obstacles to Śamatha. Not being able to follow one's desires in the sacred Dharma is an obstacle to Vipassanā. Enjoying mixed dwelling (樂相雜住, lè xiāng zá zhù) and being content with small desires (小欲喜足, xiǎo yù xǐ zú), and not delighting in much practice, both obstruct Śamatha-Vipassanā. Those who cannot create and practice due to the first reason are those who enjoy mixed dwelling. Those whose practice does not reach the ultimate due to the second reason are those who are content with small desires. The content of the coverings is as stated in the text. The Twenty-second Gate of Perfect Purity. Previously, it was distinguished that drowsiness and sleep obstruct Vipassanā. Now it is said that those who eliminate drowsiness and sleep and whose mind-path is complete are those who develop Vipassanā because of Śamatha; Śamatha is the cause, and Vipassanā is the fruit. Raising the removal of the obstacle to the fruit reveals the perfection of the cause. Even all scattering and regret, being able to correctly and well eliminate them, is called the completion of the Vipassanā path. This also raises the removal of the obstacle to the cause to reveal the completion of the fruit path. The Twenty-third Gate of Distraction. When Śamatha-Vipassanā is present, there are five kinds of distracted mind-dharmas. First, intentional distraction (作意散動, zuò yì sàn dòng), which refers to bodhisattvas abandoning the Mahāyāna and following the intentions of the Two Vehicles. Second, external distraction (外散動, wài sàn dòng), which takes thinking (尋思, xún sī) as its substance in all thinking arising from the external five desires, in the secondary afflictions. And taking the scattered mind-king (散心王, sàn xīn wáng) as the mind that indulges in external objects and scatters. Third, internal distraction (內心散動, nèi xīn sàn dòng), which refers to those who have already detached from desire, due to drowsiness, etc., and even generate love and taste for samādhi, etc., called internal distraction. Fourth, characteristic distraction (相散動, xiàng sàn dòng), which refers to the images that appear in internal samādhi, and taking the characteristics obtained outside of internal samādhi as objects of thought and clinging, called characteristic distraction.

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。五粗重散動。謂計定中喜樂以為我所。計粗重身為我起慢。名粗重散動。第二十三治障門。初地除惡趣煩惱業生雜染障者。下七十八中辨二十三愚癡。一人法執。二惡趣雜染者。通煩惱業生。此中但有第二。地論云。凡夫我相障。但當初一。第二地治微細誤執現行障。下明二地有二愚癡。一微細誤執愚。二種種業趣愚癡者。此見三業三行差別愚。此中但有初一。地論云。邪行於眾身等障。即當第二。三地治欲貪障。下說三地有二愚癡。一欲貪障定。二圓滿聞持陀羅尼愚癡。此中但有初一。地論云。闇相。當欲貪。聞思修等法忌障。即當第二。四地治定愛及法一愛障者。三地求法投火坑等。故有法愛。總當下說二種。故下論云四地有二愚。一等持愛。二者法愛。地論云。解法慢障。總不當二。愛慢異故。又可由得勝定及解法故生慢。定是行法及持教法生慢。總名解脫法慢障。五地治生死涅槃一向背趣障。與下二同。此中合一。下開背趣為二。地論云。身凈我慢障。以心道品凈身持之生慢故。于生死背于涅槃向。與此大同。六地治相多現行障。五地中斷背趣二愚。今六地斷多厭背心。以觀十二緣相多現行。故斷相多現行障。下云六地有二愚。現前觀察諸行流轉愚癡者。五地不能現觀緣起名愚。二相多現行愚癡。五地雖斷

【現代漢語翻譯】 現代漢語譯本 五種粗重的散亂活動。指的是在禪定中將喜樂執著為『我』的所有。執著粗重的身體為『我』，從而產生傲慢，這被稱為粗重的散亂活動。第二十三種對治障礙之門。 初地菩薩去除惡趣的煩惱業所產生的雜染障礙。在下面的七十八種情況中，辨別出二十三種愚癡。第一種是人法執（對人與法的執著）。第二種是惡趣雜染，這是由煩惱業所產生的。這裡只有第二種情況。《地論》中說：『凡夫的我相是障礙』，指的就是第一種情況。 第二地菩薩對治微細的錯誤執著所顯現的障礙。下面說明二地菩薩有兩種愚癡：第一種是微細的錯誤執著愚癡，第二種是種種業趣愚癡，指的是對三業（身、口、意）和三行（善、惡、無記）差別的愚癡。這裡只有第一種情況。《地論》中說：『邪行於眾身等是障礙』，指的就是第二種情況。 第三地菩薩對治欲貪的障礙。下面說三地菩薩有兩種愚癡：第一種是欲貪障礙禪定，第二種是圓滿聞持陀羅尼的愚癡。這裡只有第一種情況。《地論》中說：『闇相，指的就是欲貪。聞思修等法忌是障礙』，指的就是第二種情況。 第四地菩薩對治定愛和法一愛的障礙。三地菩薩爲了求法，甚至可以投身火坑，因此產生了法愛。總的來說，下面會說到這兩種愛，所以下面的論述說四地菩薩有兩種愚癡：第一種是等持愛（對禪定的愛），第二種是法愛。《地論》中說：『解法慢是障礙』，總的來說並不對應這兩種愛，因為愛和慢是不同的。而且，也可能是因為獲得了殊勝的禪定和理解了佛法而產生傲慢。對禪定的執著，對修行佛法和持誦教法的執著，總的來說被稱為解脫法慢的障礙。 第五地菩薩對治對生死和涅槃的片面背離或趨向的障礙。與下面的兩種情況相同，這裡合併爲一種。下面將背離分為兩種。《地論》中說：『身凈我慢是障礙』，因為內心修道品清凈，身體保持清凈而產生傲慢，因此背離生死，趨向涅槃，與此處的說法大同小異。 第六地菩薩對治相多現行的障礙。五地菩薩中斷了背離和趨向這兩種愚癡，現在六地菩薩斷除了過多的厭惡背離之心，因為觀察十二因緣時，相多現行，所以斷除了相多現行的障礙。下面說六地菩薩有兩種愚癡：第一種是現前觀察諸行流轉的愚癡，五地菩薩不能現觀緣起，所以稱為愚癡。第二種是相多現行的愚癡，五地菩薩雖然斷除了

【English Translation】 English version The five coarse and agitated activities refer to clinging to joy and pleasure in meditation as 'mine'. Clinging to the coarse body as 'I', thus giving rise to arrogance, is called coarse and agitated activity. The twenty-third gate for counteracting obstacles. The Bodhisattva of the first ground removes the defilement obstacles arising from the karma of afflictions in evil destinies. Among the following seventy-eight situations, twenty-three types of ignorance are distinguished. The first is the attachment to persons and dharmas (人法執). The second is the defilement of evil destinies, which arises from the karma of afflictions. Only the second situation is present here. The Shidi Jing Lun (地論) states: 'The self-image of ordinary people is an obstacle,' referring to the first situation. The Bodhisattva of the second ground counteracts the obstacles manifested by subtle erroneous attachments. The following explains that the Bodhisattva of the second ground has two types of ignorance: the first is subtle erroneous attachment ignorance, and the second is ignorance of various karmic tendencies, referring to ignorance of the differences between the three karmas (body, speech, and mind) and the three actions (wholesome, unwholesome, and neutral). Only the first situation is present here. The Shidi Jing Lun (地論) states: 'Evil actions towards the multitude of bodies, etc., are obstacles,' referring to the second situation. The Bodhisattva of the third ground counteracts the obstacle of desire-attachment. The following states that the Bodhisattva of the third ground has two types of ignorance: the first is desire-attachment obstructing meditation, and the second is the ignorance of perfect retention of dharanis (陀羅尼). Only the first situation is present here. The Shidi Jing Lun (地論) states: 'The aspect of darkness refers to desire-attachment. The prohibition of hearing, thinking, and cultivating the Dharma is an obstacle,' referring to the second situation. The Bodhisattva of the fourth ground counteracts the obstacles of attachment to dhyana (定) and attachment to the Dharma. The Bodhisattva of the third ground, in order to seek the Dharma, may even throw themselves into a fire pit, thus giving rise to Dharma-attachment. In general, the following will mention these two types of attachment, so the following discussion states that the Bodhisattva of the fourth ground has two types of ignorance: the first is dhyana-attachment (attachment to meditation), and the second is Dharma-attachment. The Shidi Jing Lun (地論) states: 'The arrogance of understanding the Dharma is an obstacle,' which generally does not correspond to these two types of attachment, because attachment and arrogance are different. Moreover, it may be because of obtaining superior dhyana and understanding the Dharma that arrogance arises. Attachment to dhyana, attachment to practicing the Dharma, and attachment to upholding the teachings are generally called the obstacle of arrogance of liberation from the Dharma. The Bodhisattva of the fifth ground counteracts the obstacle of one-sided aversion or inclination towards samsara (生死) and nirvana (涅槃). It is the same as the following two situations, which are combined into one here. The following divides aversion into two types. The Shidi Jing Lun (地論) states: 'The arrogance of bodily purity is an obstacle,' because the mind cultivates pure bodhipaksa-dharmas (道品), and the body maintains purity, arrogance arises, thus turning away from samsara and inclining towards nirvana, which is largely the same as the statement here. The Bodhisattva of the sixth ground counteracts the obstacle of the manifestation of numerous aspects. The Bodhisattva of the fifth ground interrupts the two types of ignorance of aversion and inclination, and now the Bodhisattva of the sixth ground eliminates the excessive aversion and turning away from the mind, because when observing the twelve links of dependent origination, numerous aspects manifest, so the obstacle of the manifestation of numerous aspects is eliminated. The following states that the Bodhisattva of the sixth ground has two types of ignorance: the first is the ignorance of observing the flow of all phenomena in the present moment, the Bodhisattva of the fifth ground cannot directly observe dependent origination, so it is called ignorance. The second is the ignorance of the manifestation of numerous aspects, although the Bodhisattva of the fifth ground has eliminated

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背趣。而厭背相心多現行。此中當第二。地論云。微煩惱習障者。總當二種。形前名微。七地治細相現行障者。七地所斷仍見微細生滅。名細相現行障。下論七地有二愚者。一微細相現行。即當此說。二無相作功用愚癡。七地于無相雖有功用。而長入真觀。六地不能障於七地。故七地中斷無相作功用愚。地論云。細相習障。亦當初一。八地治于無相功用及於有相不得自在障。下云八地有二愚癡。八地于無相無功用。于俗相中利他有功自利無功。七地不同障八地。八地中斷一于無相作功用。二于相自在愚。彼與此中開合為異。地論云。于無相有行障。但當初一。九地治於一切種善巧言詞不得自在障。下云九地有二愚癡。一于無量說法無量法句文字後後慧辨陀羅尼自在愚。二辨才自在愚。彼與此中開合為異。地論云。不能善利益眾生障。十地治不得圓滿法身證得障。下論云。十地有二愚癡。一大神通愚癡。二悟入微細秘密愚癡。彼與此中亦開合為異。地論云。十于諸法中不得自在障。亦與此同。于如來地對治微細最極微細煩惱及所知障者。此二並是非想下下品斷二障之法故。欲知著是煩惱障。礙是所知障。此文明證。由能永害如是障故究竟證得無著無礙一切知見等者。下論云如來地有二愚癡。一於一切所知境極微細著愚癡

【現代漢語翻譯】 現代漢語譯本 背趣，並且厭背于相的心經常顯現。這其中屬於第二種。 《地論》說：『微細煩惱習氣造成的障礙，總括起來有兩種。』 在前面提到的稱為『微』，七地菩薩對治的是微細相現行障，也就是七地所斷的煩惱仍然能見到微細的生滅，這稱為『細相現行障』。 下面的論述中，七地菩薩有兩種愚癡：一是微細相現行愚癡，就是這裡所說的；二是無相作功用愚癡。七地菩薩雖然在無相方面有功用，但能長久安住于真觀，六地菩薩不能障礙七地菩薩，所以七地菩薩斷除無相作功用愚。 《地論》說：『細相習氣障，也屬於第一種。』 八地菩薩對治的是于無相功用以及於有相不得自在的障礙。下面的論述中，八地菩薩有兩種愚癡：八地菩薩對於無相沒有功用，在世俗相中利他有功，自利沒有功。七地菩薩不能障礙八地菩薩，八地菩薩斷除：一、于無相作功用愚；二、于相自在愚。彼論與此論的差異在於開合不同。 《地論》說：『于無相有行障，只屬於第一種。』 九地菩薩對治的是於一切種善巧言詞不得自在的障礙。下面的論述中，九地菩薩有兩種愚癡：一、于無量說法、無量法句文字後後慧辨陀羅尼自在愚；二、辨才自在愚。彼論與此論的差異在於開合不同。 《地論》說：『不能善於利益眾生障。』 十地菩薩對治的是不得圓滿法身證得的障礙。下面的論述中，十地菩薩有兩種愚癡：一大神通愚癡；二、悟入微細秘密愚癡。彼論與此論的差異也在於開合不同。 《地論》說：『十地菩薩于諸法中不得自在障。』也與此相同。 在如來地對治微細最極微細的煩惱障及所知障，這兩種都是非想非非想處下下品所斷的二障之法。 想要知道著是煩惱障，礙是所知障，這段文字明確地證明了這一點。 由於能夠永遠斷除這樣的障礙，所以究竟證得無著無礙一切知見等。下面的論述中，如來地有兩種愚癡：一、於一切所知境極微細著愚癡。

【English Translation】 English version 'Bei Qu' (Turning away), and the mind that turns away from appearances often manifests. This belongs to the second category. The Shidi Jing Lun (Treatise on the Ten Grounds) says: 'The obstructions caused by subtle habitual afflictions can be summarized into two types.' The one mentioned earlier is called 'subtle'. The seventh bhumi (ground) counteracts the obstruction of subtle appearance manifestation, which means that the afflictions severed by the seventh bhumi can still be seen in subtle arising and ceasing. This is called 'obstruction of subtle appearance manifestation'. In the following discussion, the seventh bhumi has two kinds of ignorance: one is the ignorance of subtle appearance manifestation, which is what is being discussed here; the other is the ignorance of effort in non-appearance. Although the seventh bhumi has effort in non-appearance, it can abide in true contemplation for a long time. The sixth bhumi cannot obstruct the seventh bhumi, so the seventh bhumi eliminates the ignorance of effort in non-appearance. The Shidi Jing Lun says: 'The obstruction of subtle habitual appearances also belongs to the first category.' The eighth bhumi counteracts the obstruction of non-effort in non-appearance and the lack of freedom in appearances. In the following discussion, the eighth bhumi has two kinds of ignorance: the eighth bhumi has no effort in non-appearance, and in conventional appearances, it has merit in benefiting others but no merit in benefiting oneself. The seventh bhumi cannot obstruct the eighth bhumi, and the eighth bhumi eliminates: 1. the ignorance of effort in non-appearance; 2. the ignorance of freedom in appearances. The difference between that treatise and this treatise lies in the opening and closing. The Shidi Jing Lun says: 'The obstruction of practice in non-appearance only belongs to the first category.' The ninth bhumi counteracts the obstruction of not being free in all kinds of skillful speech. In the following discussion, the ninth bhumi has two kinds of ignorance: 1. the ignorance of freedom in countless teachings, countless dharma (teachings) phrases and words, and subsequent wisdom dharani (mantra); 2. the ignorance of eloquence. The difference between that treatise and this treatise lies in the opening and closing. The Shidi Jing Lun says: 'The obstruction of not being able to benefit sentient beings well.' The tenth bhumi counteracts the obstruction of not attaining the complete dharmakaya (body of teachings). In the following discussion, the tenth bhumi has two kinds of ignorance: 1. the ignorance of great abhijna (supernatural power); 2. the ignorance of entering subtle secrets. The difference between that treatise and this treatise also lies in the opening and closing. The Shidi Jing Lun says: 'The obstruction of not being free in all dharmas (teachings) in the tenth bhumi.' is also the same as this. In the Tathagata (Thus Come One) bhumi, counteracting the subtle and extremely subtle afflictive obstructions and cognitive obstructions, these two are both the dharmas (teachings) for severing the two obstructions in the lowest grade of the realm of neither perception nor non-perception. If you want to know that attachment is the afflictive obstruction and hindrance is the cognitive obstruction, this passage clearly proves this point. Because one can permanently eliminate such obstructions, one ultimately attains unobstructed and unimpeded omniscience, etc. In the following discussion, the Tathagata (Thus Come One) bhumi has two kinds of ignorance: 1. the ignorance of extremely subtle attachment to all knowable objects.

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。亦是非想煩惱下品。二極微細礙愚癡。亦是非想所知下品。故與彼同。開合為異。地論雖不說有第十一障。然于第十于諸法中不得自在障。即收佛微細著及微細礙。以于第十障中就最細者義說障佛。論實還是金剛心斷。然於此義有其兩解。一云依舊攝論于斷初地障入于初。餘地例爾。又若本業經云。過第十地有等覺地住。於一萬三千劫中學此。即住等覺住斷佛地障始入妙覺。一云依此十一障文等說智亦斷自障。第二十四修證菩提門。言若諸菩薩已得止觀依七真如乃至內正思惟等者。地前加行位中。隨詮觀察七種真如。善審善思安立七種真如。如性中內正思惟。由思惟故。一切細相皆能棄捨。謂隨諸心影像相分。既息諸心亦即棄捨隨心諸相。泰云。此中七如。非圓成實。又解。舊人依中邊論云。七種真如皆是真如。而言苦諦真如。苦諦者從能詮得名。言心所執受領納了別染凈相者。即四念住也。苦有變異無變異相者。苦苦壞苦名領有變異。行苦名無變異。又解變異是苦相。無變異是苦。無實性也。有為異相者。色心等異故。同相者苦無常等同故。或知一切是一切已有一切相者。知一切法既是一切即有一切相也。彼既多住如是行故。善修治心。於七真如有七各別自內所證通達智生名為見道者。由於七如各別自證為方便。

【現代漢語翻譯】 現代漢語譯本：這也是非想煩惱（既非想非非想處天的煩惱）中的下品。二極微細的障礙和愚癡，也是非想所知（既非想非非想處天所知）中的下品。因此與前者相同，只是開合方式不同。《地論》雖然沒有說有第十一障，但是在第十障『于諸法中不得自在障』中，就包含了佛的微細執著和微細障礙。因為在第十障中，就最細微的意義上來說，也障礙了佛。實際上，這些障礙還是金剛心所斷除的。然而，對於這個意義有兩種解釋。一種說法是，仍然按照《攝大乘論》的觀點，將斷除初地障礙歸入初地，其餘各地的障礙也依此類推。另外，如果按照《本業經》所說，過了第十地有等覺地住，在一萬三千劫中學習，就住在等覺住，斷除佛地障，才開始進入妙覺。另一種說法是，依據這十一障的說法，等說智也斷除自身的障礙。《第二十四修證菩提門》說，如果諸菩薩已經得到止觀，依靠七真如乃至內正思惟等，那麼在地上之前的加行位中，隨著所詮釋的，觀察七種真如，好好地審視、好好地思惟，安立七種真如，如在自性中內正思惟。由於思惟的緣故，一切細微的相都能捨棄。就是說，隨著各種心的影像相分，既然止息了各種心，也就捨棄了隨著心而來的各種相。泰法師說，這裡說的七如，不是圓成實性。還有一種解釋，舊人依據《中邊分別論》說，七種真如都是真如，而說苦諦真如，苦諦是從能詮釋的角度得名。所說的心所執受、領納、了別染凈相，就是四念住。苦有變異和無變異的相，苦苦和壞苦名為領有變異，行苦名為無變異。又解釋說，變異是苦的相，無變異是苦的無實性。有為的異相，是因為色心等不同；同相，是因為苦、無常等相同。或者說，知道一切是一切，就已經有一切相。知道一切法既然是一切，就有一切相。他們既然多住在這樣的修行中，好好地修治心，對於七真如，有七種各自自內所證的通達智生起，名為見道，這是由於以七如各自自證作為方便。

【English Translation】 English version: This is also the lowest grade of the afflictions of the Neither Perception nor Non-Perception realm (the afflictions of the Realm of Neither Perception nor Non-Perception). The two extremely subtle hindrances and ignorance are also the lowest grade of what is knowable in the Neither Perception nor Non-Perception realm (what is knowable in the Realm of Neither Perception nor Non-Perception). Therefore, it is the same as the former, but the way of opening and closing is different. Although the Dilun (Treatise on the Stages of the Earth) does not say that there is an eleventh obstacle, in the tenth obstacle, 'the obstacle of not being free among all dharmas,' it includes the Buddha's subtle attachments and subtle hindrances. Because in the tenth obstacle, in the sense of the most subtle, it also hinders the Buddha. In fact, these obstacles are still cut off by the Vajra Mind. However, there are two interpretations of this meaning. One says that, according to the She dasheng lun (Compendium of the Mahayana), the cutting off of the obstacles of the first bhumi (ground) is attributed to the first bhumi, and the obstacles of the remaining bhumis are deduced in the same way. In addition, if according to the Benye jing (Original Karma Sutra), after passing the tenth bhumi, there is the Dengjue (Almost Perfect Enlightenment) bhumi, and studying in 13,000 kalpas (eons), one dwells in the Dengjue dwelling, cuts off the Buddha bhumi obstacles, and then begins to enter Miaojue (Wonderful Enlightenment). Another saying is that, according to the statement of these eleven obstacles, the zhi (wisdom) also cuts off its own obstacles. The Di Ershisi Xiuzheng Puti Men (Twenty-Fourth Gate of Cultivating and Realizing Bodhi) says that if the Bodhisattvas have already obtained zhi guan (cessation and contemplation), relying on the Seven Suchnesses and even inner right thinking, then in the preliminary practice position before the bhumis, according to what is explained, observe the Seven Suchnesses, carefully examine and carefully think, establish the Seven Suchnesses, such as inner right thinking in self-nature. Because of the thinking, all subtle appearances can be abandoned. That is to say, along with the image aspects of various minds, since the various minds have ceased, the various appearances that follow the mind are also abandoned. Master Tai said that the Seven Suchnesses mentioned here are not the Perfectly Accomplished Reality. There is also an explanation that the old people rely on the Zhongbian Fenbie Lun (Distinguishing the Middle and the Extremes) to say that the Seven Suchnesses are all Suchness, and to say the Suchness of Suffering Truth, Suffering Truth is named from the perspective of what can be explained. What is said about the mind's clinging to, receiving, and distinguishing the aspects of defilement and purity is the Four Foundations of Mindfulness. The aspects of suffering that have change and no change, suffering of suffering and suffering of decay are called receiving with change, and suffering of formation is called without change. It is also explained that change is the aspect of suffering, and no change is the non-substantiality of suffering. The different aspects of the conditioned are because the rupa (form) and mind are different; the same aspects are because suffering, impermanence, etc. are the same. Or, knowing that everything is everything, one already has all aspects. Knowing that all dharmas are everything, one has all aspects. Since they dwell much in such practice, they cultivate the mind well, and for the Seven Suchnesses, seven kinds of individually self-realized penetrating wisdom arise, called the Path of Seeing, which is because of using the self-realization of the Seven Suchnesses as a means.

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故后入想觀。觀諸如通達智生名為見道。即入初地也。由得此故名入菩薩正性離生。是入位過。生如來家者。此明家過。又能受用此地勝德。是餘六過。彼于先無時由得止觀故已得二種所緣謂有分別影像所緣及無分別影像所緣者。此文自判二種影像是彼地前止觀所緣。彼於今時得見道故更證得事邊際所緣者。此相明見修證第三所緣。今時且說見道所緣。即說真如名事邊。以彼真如遍諸諦法名諦邊際。此文即說證智緣如不變影像。若變似彼真如影像。即是無分別影像所收。云何判二影像所緣是地前耶。又見道所緣云何但名事邊際耶。復於後后一切地中進修修道即于如是三種所緣作意思惟者。此明修道智緣事邊際。后智緣變二種影像。故言修道於三所緣作意思惟。自下喻說。以其細楔出於粗楔。以勝道舍於劣道。漸漸除遣相及粗重。乃至證得阿耨菩提。此名證得無上等正覺。又得所作成滿所緣者。即判此境在於佛地。佛地所作皆悉成滿智境故。名所作成滿所緣。所緣何法。不離前三。如來證理所有止觀緣諦邊際境。如來緣諦所有止觀是二影像。此三為佛止觀所緣。總名所作成滿所緣。第二十五引發威德門。菩薩善知六處。便能引發廣大威德。一善知心生者。謂如實知十六種漏無漏心生起差別。一者不可覺知者。賴耶行相難

【現代漢語翻譯】 現代漢語譯本 因此，隨後進入『想觀』（Saṃjñā-dṛṣṭi）。觀察諸法，如實通達智慧生起，這稱為『見道』（Darśana-mārga）。即是進入初地（Prathamā-bhūmi）。由於獲得此見道，被稱為進入菩薩的正性離生（Niścita-nirjāta）。這是『入位過』（Prakṛti-stha-vyatīkrānta）。『生如來家』（Tathāgata-kula）是指『家過』（Kula-vyatīkrānta）。又能受用此地的殊勝功德，這是其餘六種『過』（Vyatīkrānta）。 他們在先前沒有的時候，由於獲得止觀（Śamatha-vipaśyanā），已經獲得兩種所緣（Ālambana），即有分別影像所緣（Savikalpa-pratibimba-ālambana）和無分別影像所緣（Nirvikalpa-pratibimba-ālambana）。這段文字自己判斷這兩種影像是初地之前的止觀所緣。他們在現在這個時候，因為獲得見道，更進一步證得事邊際所緣（Vastu-anta-ālambana）。這種相貌說明見道、修道所證得的第三種所緣。現在且說見道所緣，即是說真如（Tathātā），名為『事邊』（Vastu-anta）。因為這個真如遍及諸諦法（Satya-dharma），名為『諦邊際』（Satya-anta）。這段文字就是說證智（Jñāna）緣于如如不變的影像。如果變化類似那個真如的影像，就是無分別影像所攝。 如何判斷這兩種影像所緣是初地之前的呢？又，見道所緣為什麼只稱為『事邊際』呢？再者，在後后的所有地中，進一步修習修道（Bhāvanā-mārga），即是對這三種所緣作意思惟（Manasikāra）。這段文字說明修道之智緣於事邊際。后得智（Pṛṣṭhalabdha-jñāna）緣于變化的兩種影像。所以說修道是對三種所緣作意思惟。下面用比喻來說明。用細的楔子去除粗的楔子，用殊勝的道捨棄低劣的道，漸漸地去除相（Lakṣaṇa）和粗重（粗重），乃至證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi）。這稱為證得無上等正覺（Anuttarā-samyak-saṃbodhi）。 又獲得所作成滿所緣（Kṛtyānuṣṭhāna-paripūrṇa-ālambana），就是判斷這種境界在於佛地（Buddha-bhūmi）。佛地所作的一切都完全成就，是智慧的境界，所以名為所作成滿所緣。所緣的是什麼法呢？不離前面的三種。如來（Tathāgata）證理的所有止觀緣于諦邊際境。如來緣于諦的所有止觀是兩種影像。這三種是佛的止觀所緣，總名為所作成滿所緣。 第二十五，引發威德門（Ānubhāva-hetu-dvāra）。菩薩（Bodhisattva）善於瞭解六處（Ṣaḍ-āyatana），便能引發廣大的威德。一、善於瞭解心生（Citta-utpāda），就是如實地瞭解十六種有漏（Sāsrava）和無漏（Anāsrava）心生起的差別。一者，不可覺知者（Adṛśya），阿賴耶識（Ālaya-vijñāna）的行相難以覺察。

【English Translation】 English version Therefore, subsequently enter into 『Saṃjñā-dṛṣṭi』 (Observation of Conceptualization). Observing all dharmas, truly understanding the arising of wisdom is called 『Darśana-mārga』 (Path of Seeing). This is entering the Prathamā-bhūmi (First Ground). Because of obtaining this Darśana-mārga, it is called entering the Niścita-nirjāta (Certainty of Liberation) of a Bodhisattva. This is 『Prakṛti-stha-vyatīkrānta』 (Transcending the Nature of Position). 『Tathāgata-kula』 (Born into the Family of the Tathāgata) refers to 『Kula-vyatīkrānta』 (Transcending the Family). Furthermore, being able to enjoy the excellent merits of this ground is the remaining six 『Vyatīkrānta』 (Transcending). When they did not have it before, because of obtaining Śamatha-vipaśyanā (Calm Abiding and Insight), they have already obtained two types of Ālambana (Objects of Focus), namely Savikalpa-pratibimba-ālambana (Object of Focus on Conceptual Images) and Nirvikalpa-pratibimba-ālambana (Object of Focus on Non-conceptual Images). This text itself judges that these two types of images are the objects of focus for Śamatha-vipaśyanā before the first ground. At this present time, because of obtaining Darśana-mārga, they further realize Vastu-anta-ālambana (Object of Focus on the Limit of Reality). This appearance explains the third object of focus realized by Darśana-mārga and Bhāvanā-mārga (Path of Cultivation). For now, let's talk about the object of focus of Darśana-mārga, which is to say Tathātā (Suchness), called 『Vastu-anta』 (Limit of Reality). Because this Tathātā pervades all Satya-dharma (Truth Dharmas), it is called 『Satya-anta』 (Limit of Truth). This text is saying that Jñāna (Wisdom) focuses on the unchanging image of Suchness. If it changes and resembles that image of Suchness, it is included in the non-conceptual image. How to judge that these two types of image objects are before the first ground? Also, why is the object of focus of Darśana-mārga only called 『Vastu-anta』? Furthermore, in all subsequent grounds, further cultivating Bhāvanā-mārga, that is, contemplating (Manasikāra) on these three types of objects of focus. This text explains that the wisdom of Bhāvanā-mārga focuses on the limit of reality. Pṛṣṭhalabdha-jñāna (Wisdom Gained Afterwards) focuses on the two types of changing images. Therefore, it is said that Bhāvanā-mārga contemplates on the three types of objects of focus. The following uses a metaphor to explain. Using a thin wedge to remove a thick wedge, using a superior path to abandon an inferior path, gradually removing Lakṣaṇa (Characteristics) and coarse heavy (Grossness), until realizing Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). This is called realizing Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). Also, obtaining Kṛtyānuṣṭhāna-paripūrṇa-ālambana (Object of Focus on Accomplished Actions), that is, judging that this state is in the Buddha-bhūmi (Buddha Ground). Everything done in the Buddha Ground is completely accomplished, it is the realm of wisdom, so it is called Kṛtyānuṣṭhāna-paripūrṇa-ālambana. What dharma is focused on? It does not depart from the previous three. All Śamatha-vipaśyanā of the Tathāgata (Thus Come One) who realizes the principle focuses on the realm of the limit of truth. All Śamatha-vipaśyanā of the Tathāgata focusing on truth are the two types of images. These three are the objects of focus for the Buddha's Śamatha-vipaśyanā, collectively called Kṛtyānuṣṭhāna-paripūrṇa-ālambana. Twenty-fifth, the Door of Eliciting Majesty (Ānubhāva-hetu-dvāra). A Bodhisattva (Enlightenment Being) who is good at understanding the six Āyatana (Sense Bases) can elicit great majesty. First, being good at understanding Citta-utpāda (Mind Arising), that is, truly understanding the differences in the arising of sixteen types of Sāsrava (Defiled) and Anāsrava (Undefiled) minds. First, Adṛśya (Imperceptible), the behavior of Ālaya-vijñāna (Storehouse Consciousness) is difficult to perceive.

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知。堅住相續。名堅住。器識生生者。能變能緣外器世界。謂阿陀那識者。此云執持。執持根大及諸法種子。二者種種行相所緣識生謂頓取一切色等境界分別意識者。即是第六意識隨作一種行解。頓取諸法。故言種種行相。頓取色等及頓取內外境界覺受者。自識頓取內外觸境而生覺受。或頓一念現入多定見多佛土見多如來分別意識者。此據大地菩薩后智在定見多佛等。非正證智故名分別。三四小大相所緣識生謂欲色系識者。據緣二界內身。故有小大。次三心緣四無色。八者無相識生謂出世識者。謂無漏識無七種相。名無相識及緣滅識者。通漏無漏心。緣無相境。名無相識。又解及緣滅定識也。有本作減字。應是錯書。次有五心據三受俱行識。後有三心明染凈無記識。余文可解。第二十六涅槃受門。如文說無餘依中二受永滅。一者所依粗重受者。內六根生受名所依。體是有漏。由有煩惱粗重不調柔性之所隨逐名粗重故。名所依粗重受。二者彼果境界受者。謂外五粗由內五根勢力引生即是內根之果。是故說名彼境界受。依彼生故名彼果境界受。道理此二受體未必有別。但約根境以分二受。所依粗重受中有四。一有色所依。即五識受。二無色所依。即意識受。即是身心二受。三者果已成滿粗重受。謂現在受。四者果未成滿受

【現代漢語翻譯】 現代漢語譯本 知。堅住相續，名為堅住（持續不斷）。器識生生者，能夠轉變和緣取外在器世界。所謂的阿陀那識（ātuónàshí，梵文：Ādāna-vijñāna，意為『執持識』），在這裡被稱為執持，執持根、大以及諸法的種子。二者，種種行相所緣識生，指的是能夠快速獲取一切色等境界的分別意識，也就是第六意識，隨著所作的一種行為理解，快速獲取諸法，所以說種種行相。快速獲取色等以及快速獲取內外境界覺受者，是說自識快速獲取內外觸境而產生覺受。或者快速在一念之間顯現進入多個禪定，見到多個佛土，見到多個如來，進行分別的意識，這是根據大地菩薩的后得智在禪定中見到多個佛等，不是真正的證智，所以稱為分別。三四，小大相所緣識生，指的是欲界和色界的識，根據緣取二界內的身，所以有小大之分。其次，三心緣取四無色界。八者，無相識生，指的是出世間的識，也就是無漏識，沒有七種相，所以稱為無相識，以及緣取滅盡定的識，包括有漏和無漏的心，緣取無相的境界，稱為無相識。又解釋為緣取滅盡定時的識。有的版本寫作『減』字，應該是錯字。其次，有五心根據三受（苦受、樂受、舍受）俱行的識。後有三心說明染污、清凈和無記的識。其餘的文字可以理解。第二十六，涅槃受門。如文中所說，在無餘依涅槃中，兩種感受永遠滅除。一是所依粗重受，內在六根產生的感受稱為所依，本體是有漏的，因為有煩惱的粗重和不調柔的性質所隨逐，所以稱為粗重，因此稱為所依粗重受。二是彼果境界受，指的是外在五粗由內在五根的勢力所引發，也就是內在五根的果報。因此說名為彼境界受，依靠它而產生，所以稱為彼果境界受。道理上這兩種感受的本體未必有區別，只是根據根和境來區分兩種感受。所依粗重受中有四種。一是有色所依，也就是五識的感受。二是無色所依，也就是意識的感受，也就是身和心的兩種感受。三是果已成就圓滿的粗重受，指的是現在的感受。四是果未成就圓滿的受。

【English Translation】 English version Knowing. Firmly abiding in continuity is called 'firmly abiding' (continuous). 'Consciousness that generates and generates' refers to the ability to transform and cognize the external world of objects. What is called Ādāna-vijñāna (holding consciousness), here called 'holding', holds the roots, the great elements, and the seeds of all dharmas. Secondly, 'consciousness arising from various aspects of objects' refers to the discriminating consciousness that can quickly grasp all realms of form, etc., which is the sixth consciousness. Following a certain action and understanding, it quickly grasps all dharmas, hence the term 'various aspects'. 'Quickly grasping form, etc., and quickly grasping the sensations of internal and external realms' means that self-consciousness quickly grasps internal and external sensory objects and generates sensations. Or, 'quickly manifesting and entering multiple samādhis in a single thought, seeing multiple Buddha lands, seeing multiple Tathāgatas, discriminating consciousness' refers to the subsequent wisdom of great Bodhisattvas seeing multiple Buddhas, etc., in samādhi. It is not true wisdom of realization, hence it is called discrimination. Thirdly and fourthly, 'consciousness arising from small and large aspects of objects' refers to the consciousness of the desire realm and the form realm. Based on cognizing the body within the two realms, there are small and large distinctions. Next, the three minds cognize the four formless realms. Eighthly, 'consciousness arising from no-appearance' refers to the supramundane consciousness, which is the undefiled consciousness. It does not have seven aspects, hence it is called 'consciousness of no-appearance', and the consciousness that cognizes cessation. It includes defiled and undefiled minds, cognizing the realm of no-appearance, hence it is called 'consciousness of no-appearance'. It is also explained as the consciousness that cognizes the state of cessation. Some versions write the character '減' (jiǎn, reduce), which should be a mistake. Next, there are five minds based on the consciousness that coexists with the three feelings (suffering, pleasure, and neutral). Later, there are three minds explaining defiled, pure, and neutral consciousness. The remaining text can be understood. Twenty-sixth, the gate of feeling in Nirvāṇa. As the text says, in Nirvāṇa with no remainder, two kinds of feelings are eternally extinguished. First, 'the feeling of reliance and heaviness', the feelings generated by the inner six roots are called reliance. The substance is defiled, because it is accompanied by the heaviness and un-gentleness of afflictions, hence it is called heaviness, therefore it is called 'feeling of reliance and heaviness'. Second, 'the feeling of the realm of its result' refers to the external five coarse elements caused by the power of the inner five roots, which is the result of the inner five roots. Therefore, it is called 'feeling of that realm', because it arises from relying on it, hence it is called 'feeling of the realm of its result'. In principle, the substance of these two kinds of feelings may not be different, but the two kinds of feelings are distinguished based on the roots and the objects. There are four kinds of 'feeling of reliance and heaviness'. First, 'reliance on form', which is the feeling of the five consciousnesses. Second, 'reliance on formlessness', which is the feeling of consciousness, which is the two kinds of feelings of body and mind. Third, 'the feeling of heaviness of the result that has already been achieved and fulfilled', which refers to the present feeling. Fourth, 'the feeling of the result that has not yet been achieved and fulfilled'.

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。謂未來因受。即是業煩惱是未來受因。名為因受。彼果境界受亦有四種。一者依持受。謂器世界是依持法。緣之生受名依持受。二者資具受可知。三者受用受。即二受受用器世界及以資具。名受用受。四顧戀受。顧戀財物之受。下約有餘無餘涅槃界中滅受多小。景雲。謂于有餘依涅槃界中果未成滿受一切已滅者。業煩惱體金剛心時已斷除訖。方得有餘。領彼對治明觸生受者。領受盡無生智相應受。是明觸生受。領受共有者。領受共有器世界受。即依持受。略不言領資具受用受。唯除顧戀。與貪相應故。或復彼果已成滿受者。由已成滿受中通有有粗重無粗重。今無學身中但有無粗重受。故言或也。略不言領有色所依受無色所依受。以無學猶起故。第二文解。又二種受一切已滅。謂所依粗重受報。彼果境界受。皆已除斷。唯現領受明觸生受。此據漏盡所有諸受皆名明觸所生之受。于無餘依涅槃界中般涅槃時此亦未滅者。隨前二說有餘依中所有諸受。今入無餘多小皆滅如前應知。泰云。于有餘依中。未來報不受。未來因亦舍。如聖人生無色界已不成就眼根種子。又如無學將命終時不成就十八界種子。唯彼人領彼能治無漏明觸。自餘六受通凡及聖。故云共有。無學人亦領受餘六共有受。如根惡業所受。或時唯無學人受。故云

【現代漢語翻譯】 現代漢語譯本 所謂未來之因所導致的感受，即是業和煩惱是未來感受的根源，這被稱為『因受』。而由其產生的果報境界感受也有四種：第一種是依持受，指的是器世界（指物質世界，眾生所依賴生存的環境）是依持之法，緣於此而產生的感受稱為依持受。第二種是資具受，容易理解。第三種是受用受，即是兩種感受——對器世界和資具的受用，稱為受用受。第四種是顧戀受，是對財物的顧念和執著的感受。 下面討論在有餘涅槃界（指證得阿羅漢果，但仍有色身存在的狀態）和無餘涅槃界（指阿羅漢入滅，不再有任何煩惱和痛苦的狀態）中，滅除的感受有多少。景雲法師說，在有餘依涅槃界中，如果果報尚未圓滿，那麼一切感受都已經滅除，因為業和煩惱的本體在金剛心（比喻堅固不壞的智慧）生起時就已經斷除。能夠領受對治煩惱的明觸（指智慧之光與所緣境接觸）所產生的感受，是與盡無生智（指斷盡煩惱，不再輪迴的智慧）相應的感受，是明觸生受。領受共有的感受，指的是領受共有的器世界感受，也就是依持受。這裡省略了領受資具受用受，只排除了顧戀受，因為它與貪愛相應。 或者，如果果報已經圓滿，那麼在已經圓滿的感受中，既有粗重的感受，也有不粗重的感受。現在無學（指阿羅漢）之身中只有不粗重的感受。所以說『或者』。這裡省略了領受有色所依受和無色所依受，因為無學仍然會生起這些感受。這是第一種解釋。 第二種解釋是，有兩種感受已經完全滅除，指的是所依的粗重受報，以及果報境界受，這些都已經斷除。現在只領受明觸生受。這是根據漏盡（指斷盡一切煩惱）者所擁有的各種感受都稱為明觸所生之受。在無餘依涅槃界中，般涅槃（指完全寂滅）時，這些感受也沒有滅除。根據前面兩種說法，有餘依中所有的各種感受，現在進入無餘依時，多數或少數都已滅除，應該像前面所說的那樣理解。泰法師說，在有餘依中，未來的果報不再接受，未來的因也捨棄了。就像聖人生來就沒有**，已經不成就眼根的種子。又如無學將要命終時，不成就十八界的種子。只有那個人領受能夠對治煩惱的無漏明觸，其餘六種感受是凡夫和聖人共有的。所以說『共有』。無學人也領受其餘六種共有的感受，如根和惡業所導致的感受。有時只有無學人才能領受，所以說...

【English Translation】 English version The so-called future cause of suffering, that is, karma and afflictions are the cause of future suffering, which is called 'cause-suffering'. And the resulting realm of suffering also has four types: The first is dependent-support suffering, which refers to the vessel world (referring to the material world, the environment in which sentient beings depend for survival) is the law of dependent-support, and the feeling arising from this is called dependent-support suffering. The second is resource-suffering, which is easy to understand. The third is enjoyment-suffering, which is the two kinds of feelings - the enjoyment of the vessel world and resources, called enjoyment-suffering. The fourth is attachment-suffering, which is the feeling of attachment and clinging to wealth. Below, we discuss how much suffering is extinguished in the Realm of Nirvana with Remainder (referring to the state of attaining Arhatship, but still having a physical body) and the Realm of Nirvana without Remainder (referring to the Arhat entering extinction, no longer having any afflictions and suffering). Jingyun Dharma Master said that in the Realm of Nirvana with Remainder, if the karmic result has not yet been fulfilled, then all feelings have already been extinguished, because the essence of karma and afflictions has already been cut off when the Vajra Mind (a metaphor for firm and indestructible wisdom) arises. Being able to receive the feeling produced by the bright touch (referring to the light of wisdom coming into contact with the object of focus) that counteracts afflictions is the feeling corresponding to the Exhaustion of Birthless Wisdom (referring to the wisdom of cutting off afflictions and no longer reincarnating), which is bright-touch-born suffering. Receiving shared feelings refers to receiving shared vessel-world feelings, which is dependent-support suffering. Here, the reception of resource-enjoyment suffering is omitted, and only attachment-suffering is excluded, because it corresponds to greed and love. Or, if the karmic result has already been fulfilled, then in the already fulfilled feelings, there are both coarse feelings and non-coarse feelings. Now, in the body of a non-learner (referring to an Arhat), there are only non-coarse feelings. That's why it says 'or'. Here, the reception of feelings based on form and feelings based on formlessness is omitted, because non-learners still give rise to these feelings. This is the first explanation. The second explanation is that two kinds of feelings have been completely extinguished, referring to the coarse karmic retribution based on dependence, and the realm of karmic retribution suffering, which have all been cut off. Now, only bright-touch-born suffering is received. This is based on the fact that all the feelings possessed by those who have exhausted the outflows (referring to cutting off all afflictions) are called feelings born of bright touch. In the Realm of Nirvana without Remainder, at the time of Parinirvana (referring to complete extinction), these feelings have not been extinguished either. According to the previous two statements, all the various feelings in the Remainder-Nirvana, when entering the Non-Remainder-Nirvana, most or few have been extinguished, and should be understood as stated before. Dharma Master Tai said that in the Remainder-Nirvana, future karmic retribution is no longer accepted, and the future cause is also abandoned. Just like a saint is born without **, and the seed of the eye-faculty is no longer accomplished. Also, like a non-learner who is about to die, the seeds of the eighteen realms are not accomplished. Only that person receives the undefiled bright touch that can counteract afflictions, and the remaining six feelings are shared by ordinary people and saints. That's why it says 'shared'. Non-learners also receive the remaining six shared feelings, such as the feelings caused by the faculties and evil karma. Sometimes only non-learners can receive them, so it says...

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或。於此文中西方二釋。第一釋。前滅定前。但滅一受。餘七不滅。今據將入無餘時。于滅定中命終。故在滅定時六識八受皆滅。第二釋。前據粗重所隨故名共有。但滅其一。后據無學而無漏。故唯有明受。八受滅。釋名為無漏。前八種受一向有漏。故云一切已滅。然廢未就本。故云一種。一釋入無餘滅時。滅餘八受。而言有無漏受者。是入定近方便故。且不論滅。上來二十六門問答廣辨訖。自下世尊述贊勸學。如文可知。頌中有五。初一頌。明有違順即招得失。第二頌中。教修無相自利之行。第三頌中。教修無相利他之行。第四頌中。明染心說法唐捐其功。第五頌中。勸舍戲論修學瑜伽。下明請立經名。時眾獲益。就聲聞益中釋論二解。或一音各得解。或聞此教中人無我理故得解脫。

瑜伽論記卷第二十(之下終) 大正藏第 42 冊 No. 1828 瑜伽論記

瑜伽論記卷第二十一(之上)(論本第七十八至七十九)

釋遁倫集撰

論本七十八

自下第六。觀自在菩薩請問諸地之義。于中先標宗指經。次正引其文。前中言複次依乘假立分別解說如實大乘等者。依大乘中約修行位假立十地等。就正引經文中。先問答正辨諸地之義。后請立經名及時眾得益。前中有二。一長行

【現代漢語翻譯】 現代漢語譯本：或者，關於這段文字中對西方二釋的解釋。第一種解釋是，在進入滅盡定之前，只滅除一種感受（受），其餘七種不滅。現在根據將要進入無餘涅槃時，在滅盡定中命終的情況，所以在滅盡定時，六識和八受都滅除。第二種解釋是，之前根據粗重煩惱所隨的情況，所以說是共有，但只滅除其中一種感受。之後根據無學（arhat，阿羅漢）而沒有煩惱的情況，所以只有明受（無漏受），八受都滅除，解釋為無漏。之前的八種受一向都是有漏的，所以說一切都已滅。然而，因為廢除尚未完成，所以說還有一種。一種解釋是，進入無餘滅時，滅除其餘八種受，而說有無漏受，是因為進入滅盡定的近方便，所以暫且不論滅。以上二十六個門類的問答已經廣泛辨析完畢。從下面開始，世尊（釋迦牟尼佛）敘述讚歎並勸勉學習，如文字所能表達的。頌文中有五部分。第一頌說明有違背和順從就會招致得失。第二頌中，教導修習無相的自利之行。第三頌中，教導修習無相的利他之行。第四頌中，說明以染污的心說法會徒勞無功。第五頌中，勸勉捨棄戲論，修學瑜伽（Yoga）。下面說明請求建立經名，當時大眾獲得利益。就聲聞（Śrāvaka）的利益中，釋論有兩種解釋。或者每個人根據自己的理解得到不同的解釋，或者聽聞此教法的人因為理解了無我（anatta）的道理而得到解脫。 《瑜伽師地論記》卷第二十（下終） 大正藏第42冊 No. 1828 《瑜伽師地論記》 《瑜伽師地論記》卷第二十一（之上）（論本第七十八至七十九） 釋遁倫集撰 論本第七十八 從下面開始是第六部分，觀自在菩薩（Avalokiteśvara Bodhisattva）請問諸地的意義。其中先標明宗旨，指明經文。前面說到『複次，依據乘假立分別解說如實大乘等』，是依據大乘（Mahāyāna）中，根據修行位假立十地等。就正式引用經文的部分，先問答辨析諸地的意義，然後請求建立經名以及當時大眾獲得利益。前面部分有兩部分。一是長行（散文形式的經文）。

【English Translation】 English version: Or, regarding the two Western interpretations in this text. The first interpretation is that before entering cessation meditation (nirodha-samāpatti), only one feeling (vedanā) is extinguished, while the remaining seven are not. Now, based on the situation of dying in cessation meditation when about to enter complete nirvana (parinirvana), all six consciousnesses (vijñāna) and eight feelings are extinguished in cessation meditation. The second interpretation is that previously, based on the condition of being accompanied by coarse and heavy afflictions (kleshas), it is said to be shared, but only one feeling is extinguished. Later, based on the condition of being without learning (arhat) and without outflows (anasrava), there is only clear feeling (non-outflow feeling), and all eight feelings are extinguished, which is explained as non-outflow. The previous eight types of feelings have always been with outflows, so it is said that everything has been extinguished. However, because the abandonment has not yet been completed, it is said that there is still one type. One interpretation is that when entering complete cessation, the remaining eight feelings are extinguished, and the reason for saying that there is non-outflow feeling is because it is a near expedient for entering cessation meditation, so the extinction is not discussed for the time being. The above twenty-six categories of questions and answers have been extensively analyzed. From below, the World Honored One (Śākyamuni Buddha) narrates, praises, and encourages learning, as the text can express. There are five parts in the verses. The first verse explains that opposition and compliance will lead to gains and losses. In the second verse, it teaches the practice of selfless benefit through non-attachment. In the third verse, it teaches the practice of benefiting others through non-attachment. In the fourth verse, it explains that preaching with a defiled mind is futile. In the fifth verse, it encourages abandoning frivolous discussions and studying Yoga. Below explains the request to establish the name of the sutra, and the benefits gained by the assembly at that time. Regarding the benefits of the Hearers (Śrāvaka), the commentary has two interpretations. Either each person obtains different interpretations according to their own understanding, or those who hear this teaching are liberated because they understand the principle of no-self (anatta). Yogācārabhūmi-śāstra-bhāṣya, Scroll 20 (End of Lower Section) Taisho Tripitaka, Volume 42, No. 1828, Yogācārabhūmi-śāstra-bhāṣya Yogācārabhūmi-śāstra-bhāṣya, Scroll 21 (Beginning of Upper Section) (Treatise Text 78 to 79) Compiled by Shi Dunlun Treatise Text 78 From below is the sixth part, where Avalokiteśvara Bodhisattva inquires about the meaning of the various grounds (bhūmi). Among them, the main point is first indicated, pointing to the sutra text. The previous part, which says 'Furthermore, based on the vehicle, the explanation and exposition of the true Great Vehicle (Mahāyāna) are provisionally established,' is based on the Great Vehicle, provisionally establishing the ten grounds, etc., according to the stages of practice. Regarding the part that formally quotes the sutra text, first, the meaning of the various grounds is analyzed through questions and answers, and then a request is made to establish the name of the sutra, and the assembly at that time gains benefits. The previous part has two parts. One is the long passage (prose form of the sutra).

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二重頌。長行有四。一辨地義。二辨地中所應學法。三辨地中所有煩惱。四辨說一乘意。初辨地中有六。初辨攝義。二釋地名。三辨地中所對除法。四辨諸地清凈通德。五明四緣故菩薩生勝。六辨菩薩行諸大愿。初中先問后答。問中觀自在菩薩者。舊云觀世音。此譯家錯。又舊翻藥師經中名為觀世音自在。但乘世音字。今準梵語翻名觀自在。其問有二。一問清凈。二問分攝。答中先總答。后徴問別解。于中初釋四種清凈可知。次釋十一分攝。謂十一地名十一分。一一地中。初明自分滿。二明勝進分未圓滿。先於勝解行地依十法行極善修習等者。景雲。十法行則是書持供養自讀施他等。亦可雖在地前仰學十地之行。名十法行極善修等。泰云。先於地前依書持等十種行修勝解忍故。入初地分。又解。十度名十法。三地菩薩心未能捨諸等至愛及學法愛者。障於四地。未得名已圓滿。地論名解法障。乃至此分圓滿者。四地圓滿。而未能于諸諦道理如實觀察者。未得五地諦觀。又未能捨背趣之心未能修方便等者。五地通達生死苦而能恒入。通達涅槃樂。而不速求。是二方便四地未得。為令已下。五地圓滿。而未能于生死流轉如實觀察者。六地能觀緣起流轉。五地不得。又由於彼多生厭故未能多住無相作意者。七地長入真如無相作

【現代漢語翻譯】 現代漢語譯本 二重頌。長行有四：一、辨地義；二、辨地中所應學法；三、辨地中所有煩惱；四、辨說一乘意。初辨地中有六：初、辨攝義；二、釋地名；三、辨地中所對除法；四、辨諸地清凈通德；五、明四緣故菩薩生勝；六、辨菩薩行諸大愿。初中先問后答。問中觀自在菩薩（Avalokiteśvara，意為觀照自在的菩薩）：舊譯為觀世音，此為譯者之誤。又舊譯《藥師經》中名為觀世音自在，但乘『世音』二字。今準梵語翻名觀自在。其問有二：一問清凈，二問分攝。答中先總答，后征問別解。于中初釋四種清凈可知。次釋十一分攝，謂十一地名十一分。一一地中，初明自分滿，二明勝進分未圓滿。先於勝解行地依十法行極善修習等者，景雲：『十法行則是書持供養自讀施他等。』亦可雖在地前仰學十地之行，名十法行極善修等。泰云：『先於地前依書持等十種行修勝解忍故，入初地分。』又解：十度名十法。三地菩薩心未能捨諸等至愛及學法愛者，障於四地，未得名已圓滿。《地論》名解法障。乃至此分圓滿者，四地圓滿，而未能于諸諦道理如實觀察者，未得五地諦觀。又未能捨背趣之心未能修方便等者，五地通達生死苦而能恒入，通達涅槃樂而不速求，是二方便四地未得。為令已下，五地圓滿，而未能于生死流轉如實觀察者，六地能觀緣起流轉，五地不得。又由於彼多生厭故未能多住無相作意者，七地長入真如無相作。

【English Translation】 English version Double Gatha. The prose section has four parts: 1. Discriminating the meaning of the Bhumi (stage); 2. Discriminating the Dharmas (teachings) to be learned in the Bhumi; 3. Discriminating the Kleshas (afflictions) present in the Bhumi; 4. Discriminating the meaning of the Ekayana (One Vehicle). The initial discrimination of the Bhumi has six parts: 1. Discriminating the meaning of inclusion; 2. Explaining the name of the Bhumi; 3. Discriminating the antidotes to be applied in the Bhumi; 4. Discriminating the common virtues of purity in the various Bhumis; 5. Clarifying that Bodhisattvas are born superior due to the four conditions; 6. Discriminating the great vows practiced by Bodhisattvas. In the first part, there is first a question and then an answer. In the question, Avalokiteśvara Bodhisattva (Avalokiteśvara, meaning the Bodhisattva who contemplates freely): The old translation was Guanshiyin, which is a translator's mistake. Also, in the old translation of the Bhaisajyaguru Sutra (Medicine Buddha Sutra), the name is Guanshiyin Zizai, but it uses the characters 'Shiyin'. Now, according to the Sanskrit, the name is translated as Avalokiteśvara. The question has two parts: 1. Asking about purity; 2. Asking about the divisions of inclusion. In the answer, there is first a general answer, and then specific explanations are elicited. Among these, the initial explanation of the four kinds of purity is understandable. Next, the eleven divisions of inclusion are explained, meaning the names of the eleven Bhumis are the eleven divisions. In each Bhumi, first, the fulfillment of one's own division is clarified, and second, the superior progressive division is not yet complete. First, in the Adhimukticaryābhūmi (Stage of Resolved Understanding), one relies on the ten Dharma practices to cultivate extremely well, etc. Jingyun said: 'The ten Dharma practices are writing, upholding, making offerings, reading oneself, giving to others, etc.' It is also possible that although one is before the Bhumi, one looks up to and learns the practices of the ten Bhumis, which are called the ten Dharma practices cultivated extremely well, etc. Taiyun said: 'First, before the Bhumi, one relies on the ten kinds of practices such as writing and upholding to cultivate resolved understanding and forbearance, therefore one enters the division of the first Bhumi.' Another explanation: the ten Paramitas (perfections) are called the ten Dharmas. If the Bodhisattva of the third Bhumi is unable to relinquish the love of various Samadhis (meditative absorptions) and the love of learning the Dharma, this obstructs the fourth Bhumi, and one has not yet attained what is called complete. The Dashabhumika Sutra calls it the obstruction of understanding the Dharma. And when this division is complete, the fourth Bhumi is complete, but if one is unable to observe the principles of the various truths as they really are, one has not attained the contemplation of truth of the fifth Bhumi. Also, if one is unable to relinquish the mind of turning away and is unable to cultivate skillful means, etc., the fifth Bhumi penetrates the suffering of Samsara (cycle of rebirth) and is able to constantly enter it, and penetrates the bliss of Nirvana (liberation) but does not seek it quickly; these two skillful means are not attained in the fourth Bhumi. In order to cause the following, the fifth Bhumi to be complete, if one is unable to observe the flow of Samsara as it really is, the sixth Bhumi is able to observe the arising and flowing of dependent origination, which the fifth Bhumi does not attain. Also, because one is often disgusted with it, one is unable to dwell much in non-conceptual attention, the seventh Bhumi constantly enters Suchness (true nature) and non-conceptual action.

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意。六地雖不長入而能多住無相作意。五地菩薩于生死苦多生厭故。不能多住無相作意也。而不能令無相作意無缺無間多修習住者。未得七地長入真觀。而未能于無相住中舍離功用者。七地未得八地無相無功用。又未能得於相自在者。八地菩薩于俗諦相雖有功用。而隨分自在七地未得也。未能于異名眾相訓詞差別下。明未得九地無礙解德。異名者法無礙。眾相者義無礙。訓詞差別者無礙一切品類宣說法中得大自在者。樂說無礙。八地未得。名為未能也。而未能得圓滿法身現前證受者。十地菩薩離粗惱盡法身圓滿。九地未得也。未能得遍於一切所知境界無著無礙妙智妙見者。未得佛果。佛果離煩惱障。故名無著妙智。離所知障。故名無礙妙見。十地未得。為令已下。明得佛滿。問。準本業經第十一地名等覺地。此中何故說如來地名第十一地耶。解云。自有二義。一者別論因果。唯有妙覺名妙來地。如此中說。二者攝因屬果。妙覺等覺併名佛地。如彼經說。既有二義。故無相違。第二釋地名義。成就大義者。即是成就自利利他。名成大義。得未曾得出世間心者。初得無分別智生歡喜也。世親取此中意釋初地云。成就無上自利利他。初證聖處多生歡喜。故名歡喜地。從義得名。遠離一切微細犯戒名離垢地者。故犯名粗。誤犯

【現代漢語翻譯】 現代漢語譯本 意。六地菩薩雖然不能長時間進入無相作意，但能較多地安住于無相作意。五地菩薩因為對生死之苦生起強烈的厭離，所以不能長時間安住于無相作意。如果不能使無相作意沒有缺失、沒有間斷地多加修習安住，那就是還沒有得到七地菩薩長時間進入真觀的境界。如果不能在安住于無相的狀態中捨棄功用，那就是七地菩薩還沒有得到八地菩薩的無相無功用的境界。如果還不能在（對於）相上獲得自在，那就是八地菩薩雖然在世俗諦的相上有所功用，但只是隨分自在，七地菩薩還沒有得到這種自在。如果不能在異名（法無礙）、眾相（義無礙）、訓詞差別（樂說無礙）下明白，那就是還沒有得到九地菩薩的無礙解德。異名指的是法無礙，眾相指的是義無礙，訓詞差別指的是在無礙於一切品類的宣說法中獲得大自在，也就是樂說無礙，八地菩薩還沒有得到，所以稱為未能。如果不能得到圓滿法身現前證受，那就是十地菩薩遠離粗重煩惱，法身圓滿，九地菩薩還沒有得到。如果不能得到遍於一切所知境界的無著無礙的妙智妙見，那就是還沒有得到佛果。佛果遠離煩惱障，所以稱為無著妙智；遠離所知障，所以稱為無礙妙見。十地菩薩還沒有得到。『為令已下』以下，說明得到佛的圓滿。問：按照《本業經》，第十一地名為等覺地，這裡為什麼說如來地名為第十一地呢？解釋說：自有兩種含義。一是分別論述因果，只有妙覺才名為妙來地，就像這裡所說的那樣。二是攝因屬果，妙覺和等覺都名為佛地，就像那部經所說的那樣。既然有兩種含義，所以沒有互相違背。第二，解釋地名的含義。成就大義，就是成就自利利他，稱為成就大義。得到未曾得到的出世間心，就是初次得到無分別智，生起歡喜。世親菩薩取用這裡的含義來解釋初地，說：成就無上自利利他，初次證得聖位，多生歡喜，所以名為歡喜地，這是從意義上得名。遠離一切微細的犯戒，稱為離垢地，故意犯稱為粗，誤犯

【English Translation】 English version Intention. Although the sixth Bhumi Bodhisattva cannot enter into non-conceptualization (無相作意, wu xiang zuo yi, non-conceptualization) for a long time, they can abide in it more often. The fifth Bhumi Bodhisattva, because of their strong aversion to the suffering of birth and death, cannot abide in non-conceptualization for a long time. If one cannot cultivate and abide in non-conceptualization without deficiency or interruption, then one has not yet attained the seventh Bhumi Bodhisattva's state of entering true contemplation (真觀, zhen guan, true contemplation) for a long time. If one cannot relinquish effort while abiding in non-conceptualization, then the seventh Bhumi Bodhisattva has not yet attained the eighth Bhumi Bodhisattva's state of non-conceptualization without effort. If one cannot attain freedom in relation to characteristics (相, xiang, characteristics), then the eighth Bhumi Bodhisattva, although having effort in relation to the characteristics of conventional truth (俗諦, su di, conventional truth), only has freedom accordingly; the seventh Bhumi Bodhisattva has not yet attained this freedom. If one cannot understand the differences in different names (異名, yi ming, different names, referring to unobstructed knowledge of the Dharma), various characteristics (眾相, zhong xiang, various characteristics, referring to unobstructed knowledge of meaning), and discriminating teachings (訓詞差別, xun ci cha bie, discriminating teachings, referring to unobstructed eloquence), then one has not yet attained the unobstructed eloquence (樂說無礙, yue shuo wu ai, unobstructed eloquence) of the ninth Bhumi Bodhisattva. 'Different names' refers to unobstructed knowledge of the Dharma; 'various characteristics' refers to unobstructed knowledge of meaning; 'discriminating teachings' refers to attaining great freedom in proclaiming the Dharma without obstruction in all categories, which is unobstructed eloquence. The eighth Bhumi Bodhisattva has not yet attained this, so it is called 'not yet able.' If one cannot attain the complete Dharmakaya (法身, fa shen, Dharmakaya) manifesting and being directly experienced, then the tenth Bhumi Bodhisattva is free from coarse afflictions, and the Dharmakaya is complete; the ninth Bhumi Bodhisattva has not yet attained this. If one cannot attain unobstructed and unimpeded wonderful wisdom and wonderful vision that pervades all knowable realms, then one has not yet attained Buddhahood. Buddhahood is free from the obstacle of afflictions (煩惱障, fan nao zhang, obstacle of afflictions), hence it is called unobstructed wonderful wisdom; it is free from the obstacle of knowledge (所知障, suo zhi zhang, obstacle of knowledge), hence it is called unimpeded wonderful vision. The tenth Bhumi Bodhisattva has not yet attained this. 'To cause to...' below explains attaining the perfection of Buddhahood. Question: According to the Benye Jing (本業經, Ben ye Jing, Root Karma Sutra), the eleventh Bhumi is called Equal Enlightenment (等覺, deng jue, Equal Enlightenment). Why is the Tathagata Bhumi called the eleventh Bhumi here? Explanation: There are two meanings. First, discussing cause and effect separately, only Wonderful Enlightenment (妙覺, miao jue, Wonderful Enlightenment) is called Wonderful Coming Bhumi, as it is said here. Second, including cause within effect, both Wonderful Enlightenment and Equal Enlightenment are called Buddha Bhumi, as it is said in that sutra. Since there are two meanings, there is no contradiction. Second, explaining the meaning of the Bhumi names. Accomplishing great meaning is accomplishing self-benefit and benefiting others, called accomplishing great meaning. Obtaining the unprecedented supramundane mind is initially obtaining non-discriminating wisdom (無分別智, wu fen bie zhi, non-discriminating wisdom) and generating joy. Vasubandhu (世親, Shi Qin, Vasubandhu) takes this meaning to explain the first Bhumi, saying: Accomplishing supreme self-benefit and benefiting others, initially realizing the holy state, generating much joy, hence it is called Joyful Bhumi (歡喜地, Huan Xi Di, Joyful Bhumi), named from its meaning. Being far from all subtle violations of precepts is called Stainless Bhumi (離垢地, Li Gou Di, Stainless Bhumi); intentional violations are called coarse, unintentional violations

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名細。初離故犯。二地離誤。故云遠離微細犯戒。地論亦取此意。彼處釋云。離能起誤心犯戒煩惱垢。清凈戒具足。故名離垢也。亦從義得名。由彼所乃至發光地者。三地得定及聞持。聞持還是定中差別。依此諸定能發智光。名發光地。發是因義。光是果義。因果為名。地論云。隨聞思修等照法顯現名明地者。三慧照明故名明地。此直從彼所發慧果為名。由彼所得菩提分法至名焰慧地者。煩惱如薪。智如火焰。四地道火燒煩惱薪。法喻雙標。名為焰慧地。論亦取此意直名焰地。由即于彼至名極難勝地者。第五地中真俗勝智相違不遂。由多艱難方得並起。名難勝地。從義得名。地論釋云。得出世間智方便善巧能度難度。名難勝地。現前觀察諸行流轉者。后智現前觀于緣起。又于無相多修作意方現在前者。無分別智多修功用方現在前。二智現前。是故第六名現前地。從義得名。地論釋云。般若波羅蜜行有間大智現前。名現前地。無分別智不恒相續。名般若有間。作意方起。故名大智現前。能遠證入至名遠行地者。始從初地訖至第七。經一僧祇修無相行。方得無間證入無相。與彼第八清凈地鄰。名遠行地。八地離功用過名清凈地。地論釋云。善修無相行功用究竟。能過世間二乘出世間道。故名遠行。前之六地亦修無相行不能

【現代漢語翻譯】 現代漢語譯本 名細：首先是遠離故犯（明知故犯）。其次是地離誤（由於疏忽而犯）。因此說遠離微細的犯戒行為。《地論》也採用了這個意思。該處解釋說：『遠離能引起錯誤心態的犯戒煩惱垢，清凈戒律得以具足，所以名為離垢地。』這也是從意義上得名。由於從彼所（第三地）乃至發光地（第三地）的緣故：三地獲得禪定和聞持（陀羅尼）。聞持仍然是禪定中的差別。依靠這些禪定能夠發出智慧之光，名為發光地。『發』是因的意思，『光』是果的意思，因果合起來作為名稱。《地論》說：『隨著聽聞、思考、修習等，照亮法義顯現，名為明地（第三地）。』這是因為三慧（聞慧、思慧、修慧）照明的緣故，所以名為明地。這直接從彼所發之慧果作為名稱。由於彼所得菩提分法乃至名為焰慧地（第四地）的緣故：煩惱如同柴薪，智慧如同火焰。四地之道火焚燒煩惱之薪，法和比喻雙重標示，名為焰慧地。《地論》也採用了這個意思，直接名為焰地。由於即于彼（第五地）乃至名為極難勝地（第五地）的緣故：第五地中，真諦和俗諦的殊勝智慧相互違背，不能順遂。由於需要經過諸多艱難才能使它們同時生起，名為難勝地。這是從意義上得名。《地論》解釋說：『得出世間智慧的方便善巧，能夠度過難以度過的境界，名為難勝地。』現前觀察諸行流轉：后得智現前觀察緣起。又于無相多修作意方現在前者：無分別智多修功用方才現在前。二智現前，所以第六地名為現前地。這是從意義上得名。《地論》解釋說：『般若波羅蜜行有間斷，大智慧現前，名為現前地。』無分別智不是恒常相續的，需要作意才能生起，所以名為大智現前。能夠遠遠地證入乃至名為遠行地（第七地）：從初地開始直到第七地，經過一個阿僧祇劫修習無相行，才能無間斷地證入無相，與第八地清凈地相鄰，名為遠行地。八地脫離功用，名為清凈地。《地論》解釋說：『善於修習無相行，功用達到究竟，能夠超越世間二乘和出世間道，所以名為遠行地。』之前的六地也修習無相行，但不能……

【English Translation】 English version Name and details: Firstly, chuli gufan (初離故犯) [initially, intentionally violating precepts]. Secondly, dili wu (地離誤) [accidentally violating precepts due to negligence]. Therefore, it is said to be far away from subtle violations of precepts. The Dilun (地論) [Dasabhumika Sutra Commentary] also adopts this meaning. It explains: 'Being far away from the defilements of afflictions that cause violations of precepts due to mistaken intentions, the pure precepts are fully possessed, therefore it is called Ligou Di (離垢地) [Stage of Being Free from Defilement].' This name is also derived from its meaning. Because from that (the third stage) to Faguang Di (發光地) [Stage of Radiating Light] (the third stage): the third stage obtains ding (禪定) [samadhi, meditative concentration] and wenchi (聞持) [dharani, retention]. Wenchi is still a differentiation within ding. Relying on these ding, one can emit the light of wisdom, called Faguang Di. Fa (發) [emitting] means cause, guang (光) [light] means effect. Cause and effect together form the name. The Dilun says: 'Following hearing, thinking, and practicing, illuminating the Dharma and manifesting it is called Ming Di (明地) [Stage of Illumination] (the third stage).' This is because the three wisdoms (hearing wisdom, thinking wisdom, and practice wisdom) illuminate, therefore it is called Ming Di. This directly takes the fruit of wisdom emitted from that as the name. Because of the puti fenfa (菩提分法) [factors of enlightenment] obtained from that to the stage called Yan Hui Di (焰慧地) [Stage of Blazing Wisdom] (the fourth stage): afflictions are like firewood, wisdom is like flames. The fire of the path in the fourth stage burns the firewood of afflictions. Dharma and metaphor are both indicated, called Yan Hui Di. The Dilun also adopts this meaning, directly calling it Yan Di (焰地) [Stage of Flame]. Because from that (the fifth stage) to the stage called Ji Nan Sheng Di (極難勝地) [Stage of Greatly Difficult Victory] (the fifth stage): in the fifth stage, the supreme wisdom of zhen di (真諦) [ultimate truth] and su di (俗諦) [conventional truth] contradict each other and cannot be fulfilled. Because it requires much difficulty to make them arise simultaneously, it is called Nan Sheng Di. This name is derived from its meaning. The Dilun explains: 'Obtaining the skillful means of transcendent wisdom, being able to cross over difficult to cross realms, is called Nan Sheng Di.' Observing the flow of all phenomena in the present moment: the subsequent wisdom observes the arising of conditions in the present moment. Furthermore, the one who cultivates intention in the non-form realm mostly appears in the present: non-discriminating wisdom appears in the present only after much effort in cultivation. The two wisdoms appear in the present, therefore the sixth stage is called Xian Qian Di (現前地) [Stage of Manifestation]. This name is derived from its meaning. The Dilun explains: 'The practice of Prajna Paramita (般若波羅蜜) [Perfection of Wisdom] is intermittent, great wisdom manifests, called Xian Qian Di.' Non-discriminating wisdom is not constantly continuous, it requires intention to arise, therefore it is called the manifestation of great wisdom. Being able to remotely enter and realize to the stage called Yuan Xing Di (遠行地) [Stage of Going Far] (the seventh stage): starting from the first stage to the seventh stage, after practicing non-form for one asankhya kalpa (阿僧祇劫) [incalculable eon], one can enter and realize non-form without interruption, adjacent to the eighth stage, the pure stage, called Yuan Xing Di. The eighth stage is free from effort, called the pure stage. The Dilun explains: 'Being good at practicing non-form, the effort reaches its ultimate point, being able to surpass the worldly sravakas (聲聞) [hearers] and pratyekabuddhas (緣覺) [solitary realizers] and the transcendent path, therefore it is called Yuan Xing. The previous six stages also practice non-form, but cannot...

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相續。不得名善。七地無間。故名善修。前之七地所起眾行。並有功用。今第七地于功用行最在後邊。是故名為功用究竟。前之三地修施戒定。相同世間。四地道品。五地諦觀。六地緣起。相同二乘出世間道。今得七地能過前二。故云能過世間二乘出世間道。故名遠行地。此亦從義為名。由於無相至名不動地者。真智得無功用所動。俗智雖有功用而不為現行煩惱所動。名為不動亦從義用為名。地論釋云。地行能純熟無相無間故名不動者。直就真智以釋不動。於一切種至名善慧地者。於一切種機說法自在。解善。獲得無罪廣大智慧。解慧。慧是體善是義。體義得名。地論釋名。無礙力說法。成就利他行。名善慧地。直釋善義。不解慧義。粗重之義至名法雲地者。無邊煩惱所知障體所有隨眠不調柔性。名粗重身。譬彼虛空。十地所證法身圓滿。譬如大云。皆能遍覆如空粗重。故名法雲。法目法身。法身譬云。法喻雙舉。故名法雲。舊世親釋。法目于智。以云譬智。亦是法喻雙舉。故名法雲。地論釋云。謂大法身具足自在。名法雲地。永斷已下。解佛地可知。第三辨地中所對除法。則二十二愚癡十一粗重粗重。是二十二愚癡隨眠粗重不調柔性。真諦三藏譯攝論云。二十二無明粗重報四種生死。大乘攝論不明四種無明。但從南

【現代漢語翻譯】 現代漢語譯本 相續：指第七地菩薩的修行狀態，因為其修行是連續不斷的。不得名善：不能簡單地稱之為『善』，因為這不僅僅是行善，而是更高層次的修行。七地無間：指第七地菩薩的修行沒有間斷。故名善修：因此稱為『善修』。前之七地所起眾行，並有功用：前面七個階段的修行所產生的各種行為，都有其作用。今第七地于功用行最在後邊：現在第七地菩薩的修行，在所有有功用的修行中是最靠後的階段。是故名為功用究竟：所以稱為『功用究竟』，意味著有功用的修行已經達到了頂點。 前之三地修施戒定，相同世間：前三個階段的修行，包括佈施、持戒、禪定，與世間的修行方法相似。四地道品，五地諦觀，六地緣起，相同二乘出世間道：第四地的修行是道品，第五地是諦觀，第六地是緣起，這些都與聲聞乘和緣覺乘的出世間道相似。今得七地能過前二：現在達到了第七地，能夠超越前面的兩種修行方式。故云能過世間二乘出世間道：所以說能夠超越世間和二乘的出世間道。故名遠行地：因此稱為『遠行地』。 此亦從義為名：這也是從意義上命名的。由於無相至名不動地者：因為證悟了無相，所以稱為『不動地』。真智得無功用所動：真智（真實的智慧）不會被任何有功用的事物所動搖。俗智雖有功用而不為現行煩惱所動：世俗的智慧雖然有其作用，但不會被當下的煩惱所動搖。名為不動亦從義用為名：稱為『不動』也是從意義和作用上命名的。地論釋云：地論解釋說，『地行能純熟無相無間故名不動者』：地上的修行能夠純熟，達到無相無間，所以稱為不動，直接從真智的角度解釋了『不動』。 於一切種至名善慧地者：對於一切種類的機緣說法都自在，稱為『善慧地』。解善：理解『善』的含義。獲得無罪廣大智慧：獲得沒有罪過的廣大智慧。解慧：理解『慧』的含義。慧是體善是義：智慧是本體，善是其意義。體義得名：從本體和意義上命名。地論釋名：地論解釋說，『無礙力說法，成就利他行，名善慧地』：以無礙的力量說法，成就利益他人的行為，稱為『善慧地』，直接解釋了『善』的含義，沒有解釋『慧』的含義。 粗重之義至名法雲地者：無邊煩惱和所知障的本體，以及所有隨眠的不調柔性，稱為『粗重身』。譬彼虛空：比喻像虛空一樣。十地所證法身圓滿：十地菩薩所證悟的法身圓滿。譬如大云：比喻像巨大的雲朵。皆能遍覆如空粗重：都能夠普遍覆蓋像虛空一樣的粗重。故名法雲：所以稱為『法雲』。法目法身：『法』指的是法身。法身譬云：法身比喻為云。法喻雙舉：法和比喻同時使用。故名法雲：所以稱為『法雲』。舊世親釋：舊的世親解釋說，『法目于智，以云譬智』：『法』指的是智慧，用云來比喻智慧，也是法和比喻同時使用。故名法雲：所以稱為『法雲』。地論釋云：地論解釋說，『謂大法身具足自在，名法雲地』：指大法身具足自在，稱為『法雲地』。 永斷已下，解佛地可知：『永斷』以下的內容，解釋佛地的含義，可以理解。第三辨地中所對除法：第三部分辨別各個階段所要對治和去除的法。則二十二愚癡十一粗重粗重：指的是二十二種愚癡和十一種粗重。是二十二愚癡隨眠粗重不調柔性：指的是二十二種愚癡的隨眠，以及粗重的不調柔性。真諦三藏譯攝論云：真諦三藏翻譯的《攝大乘論》說，『二十二無明粗重報四種生死』：二十二種無明的粗重導致四種生死。大乘攝論不明四種無明：大乘《攝大乘論》沒有明確說明四種無明。但從南：但是從南方……

【English Translation】 English version Continuity: Refers to the state of practice of a Bodhisattva in the seventh Bhumi (stage), because their practice is continuous. 'Not named good': It cannot simply be called 'good' because it is not just doing good deeds, but a higher level of practice. 'Seventh Bhumi without interruption': Refers to the practice of a Bodhisattva in the seventh Bhumi without interruption. 'Therefore named good practice': Therefore, it is called 'good practice'. 'The various practices arising from the previous seven Bhumis all have their functions': The various actions arising from the practice of the previous seven stages all have their functions. 'Now the seventh Bhumi is the last in terms of functional practice': Now the practice of a Bodhisattva in the seventh Bhumi is the last stage in all functional practices. 'Therefore, it is called the ultimate of function': Therefore, it is called 'the ultimate of function', which means that functional practice has reached its peak. 'The previous three Bhumis cultivate giving, morality, and meditation, which are similar to the worldly': The practice of the first three stages, including giving, morality, and meditation, is similar to worldly practice methods. 'The fourth Bhumi is the path factors, the fifth Bhumi is the contemplation of truth, the sixth Bhumi is dependent origination, which are similar to the path of liberation of the two vehicles': The practice of the fourth Bhumi is the path factors, the fifth Bhumi is the contemplation of truth, and the sixth Bhumi is dependent origination, which are similar to the path of liberation of the Sravaka and Pratyekabuddha vehicles. 'Now attaining the seventh Bhumi can surpass the previous two': Now that the seventh Bhumi has been attained, it can surpass the previous two types of practice. 'Therefore, it is said to be able to surpass the worldly and the path of liberation of the two vehicles': Therefore, it is said to be able to surpass the worldly and the path of liberation of the two vehicles. 'Therefore, it is called the Far-Going Bhumi': Therefore, it is called the 'Far-Going Bhumi'. 'This is also named from its meaning': This is also named from its meaning. 'Because of non-appearance, it is called the Immovable Bhumi': Because of the realization of non-appearance, it is called the 'Immovable Bhumi'. 'True wisdom is not moved by any functional things': True wisdom (true intelligence) will not be shaken by any functional things. 'Although worldly wisdom has its function, it is not moved by current afflictions': Although worldly wisdom has its function, it will not be moved by current afflictions. 'Being called immovable is also named from its meaning and function': Being called 'immovable' is also named from its meaning and function. The Dasabhumika Sutra commentary explains, 'The practice on the Bhumi can be pure, without appearance, and without interruption, therefore it is called immovable': The practice on the Bhumi can be pure, reaching non-appearance and without interruption, therefore it is called immovable, directly explaining 'immovable' from the perspective of true wisdom. 'Being free to speak on all kinds of opportunities is called the Bhumi of Good Wisdom': Being free to speak on all kinds of opportunities is called the 'Bhumi of Good Wisdom'. 'Understanding the meaning of good': Understanding the meaning of 'good'. 'Obtaining vast wisdom without fault': Obtaining vast wisdom without fault. 'Understanding the meaning of wisdom': Understanding the meaning of 'wisdom'. 'Wisdom is the substance, good is its meaning': Wisdom is the substance, and good is its meaning. 'Named from substance and meaning': Named from substance and meaning. The Dasabhumika Sutra commentary explains, 'Speaking with unobstructed power, accomplishing the practice of benefiting others, is called the Bhumi of Good Wisdom': Speaking with unobstructed power, accomplishing the practice of benefiting others, is called the 'Bhumi of Good Wisdom', directly explaining the meaning of 'good', without explaining the meaning of 'wisdom'. 'The meaning of coarse and heavy to the Bhumi of Dharma Cloud': The essence of boundless afflictions and the obscuration of knowledge, as well as the non-gentle nature of all latent tendencies, is called the 'coarse and heavy body'. 'Like the empty space': Metaphorically like empty space. 'The Dharmakaya realized by the ten Bhumis is complete': The Dharmakaya realized by the Bodhisattvas of the ten Bhumis is complete. 'Like a great cloud': Metaphorically like a huge cloud. 'All can universally cover the coarse and heavy like the empty space': All can universally cover the coarse and heavy like the empty space. 'Therefore, it is called the Dharma Cloud': Therefore, it is called the 'Dharma Cloud'. 'Dharma refers to the Dharmakaya': 'Dharma' refers to the Dharmakaya. 'The Dharmakaya is likened to a cloud': The Dharmakaya is likened to a cloud. 'Both Dharma and metaphor are used': Both Dharma and metaphor are used simultaneously. 'Therefore, it is called the Dharma Cloud': Therefore, it is called the 'Dharma Cloud'. The old Vasubandhu commentary explains, 'Dharma refers to wisdom, and the cloud is likened to wisdom': 'Dharma' refers to wisdom, and the cloud is likened to wisdom, also using both Dharma and metaphor simultaneously. 'Therefore, it is called the Dharma Cloud': Therefore, it is called the 'Dharma Cloud'. The Dasabhumika Sutra commentary explains, 'That the great Dharmakaya is complete and free is called the Bhumi of Dharma Cloud': That the great Dharmakaya is complete and free is called the 'Bhumi of Dharma Cloud'. 'From permanent severance onwards, the meaning of the Buddha Bhumi can be understood': From 'permanent severance' onwards, the meaning of the Buddha Bhumi can be understood. 'Thirdly, distinguishing the methods to be countered and removed in each Bhumi': Thirdly, distinguishing the methods to be countered and removed in each stage. 'Then twenty-two kinds of ignorance and eleven kinds of coarse and heavy': Refers to twenty-two kinds of ignorance and eleven kinds of coarse and heavy. 'Refers to the latent tendencies of the twenty-two kinds of ignorance, and the non-gentle nature of the coarse and heavy': Refers to the latent tendencies of the twenty-two kinds of ignorance, and the non-gentle nature of the coarse and heavy. Paramartha translated the Mahāyānasaṃgraha saying, 'Twenty-two kinds of ignorance, coarse and heavy, result in four kinds of birth and death': Twenty-two kinds of ignorance, coarse and heavy, result in four kinds of birth and death. The Mahāyānasaṃgraha does not explicitly state the four kinds of ignorance: The Mahāyānasaṃgraha does not explicitly state the four kinds of ignorance. 'But from the South...': But from the South...

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地所得無上依經中辨四生死。今三藏勘于梵本無報字及四生死。故云二十二愚癡十一粗重也。二十二愚。前卷於十障中相對料簡。今略釋相。文有四段。初問次答三結四領。答中初地二愚。一執補特伽羅及法愚。即是人法二執。二惡趣雜染愚者。即滅惡趣煩惱業生三種雜染。二地有二。一微細犯。是失念誤犯。二種種業趣。謂見三業三行差別。三地二愚者。一者欲貪障。則障等持。二圓滿聞持陀羅尼愚者。三地已得聞持等德。二地未得。從所障為名。四地有二。一等持愛。則三地中起愛禪定心障於四地。二者法愛。三地菩薩以愛法故求法行忍。如經廣說。五地二者。一者一向作意棄背生死。二者一向作意趣于涅槃。並四地中起障於五。六地二者。一現前觀察諸行流轉者。六地現前觀十二緣諸行流轉。五地未得障於六地。從所障為名。二相多現行者。五地菩薩雖俱厭樂。而厭生死相多現前行。障於六地。七地有二。一者微細相現行愚者。七地長入無相真觀。六地雖觀無相未能無間。時時猶見細相現行。此生能障名愚。二一向無相作意方便愚者。七地作意方便一向無相真觀相續。六地猶見細相現前。障於七地作意方便一向無相。此就所障功德復立一愚。八地有二。一于無相作意功用愚者。當體為名。七地真觀雖復相續而有

【現代漢語翻譯】 現代漢語譯本： 《地所得無上依經》中辨析四種生死。現在三藏考證梵文版本，沒有『報』字以及『四生死』的說法，所以說是二十二種愚癡和十一種粗重。二十二種愚癡，前卷在十障中相對照地簡要分析過，現在略微解釋其相狀。文分四個段落：首先是提問，其次是回答，然後是總結，最後是領會。回答中，初地有兩種愚癡：一是執著補特伽羅（pudgala，意為『人』）及法愚，也就是人執和法執。二是惡趣雜染愚，也就是滅除惡趣的煩惱、業和生三種雜染。 二地有兩種愚癡：一是微細犯，是失念造成的誤犯。二是種種業趣，指見道三業和修道三行之間的差別。 三地有兩種愚癡：一是欲貪障，會障礙等持（samādhi，意為『禪定』）。二是圓滿聞持陀羅尼愚，三地已經獲得聞持等功德，二地尚未獲得，所以從所障礙的事物來命名。 四地有兩種愚癡：一是等持愛，三地中生起對禪定的愛戀之心，會障礙四地。二是法愛，三地菩薩因為喜愛佛法而追求佛法修行和忍辱，如經中所詳細闡述。 五地有兩種愚癡：一是隻傾向於捨棄生死，二是隻傾向於趣向涅槃（nirvāṇa，意為『寂滅』）。這兩種愚癡連同四地中的愚癡，都會障礙五地。 六地有兩種愚癡：一是現前觀察諸行流轉，六地現前觀察十二因緣諸行流轉，五地尚未獲得這種能力，所以會障礙六地，從所障礙的事物來命名。二是相多現行，五地菩薩雖然都厭惡生死，但厭惡生死的相狀更多地顯現出來，會障礙六地。 七地有兩種愚癡：一是微細相現行愚，七地長久地進入無相真觀，六地雖然也觀察無相，但不能無間斷，時時仍然見到細微的相狀顯現，這種生起會產生障礙，所以稱為愚癡。二是隻傾向於無相作意方便愚，七地作意方便一向是無相真觀相續不斷，六地仍然見到細微的相狀顯現，會障礙七地作意方便一向無相。這是就所障礙的功德又設立了一種愚癡。 八地有兩種愚癡：一是對無相作意功用的愚癡，直接用本體來命名。七地的真觀雖然相續不斷，但還有功用。

【English Translation】 English version: In the Di Suo De Wu Shang Yi Jing (Name of Sutra, meaning 'Sutra of the Ultimate Reliance Obtained from the Earth'), the four types of birth and death are distinguished. Now, the Tripiṭaka (Three Baskets, referring to the collection of Buddhist scriptures) examines the Sanskrit version and finds no mention of the word 'retribution' or 'four types of birth and death'. Therefore, it speaks of twenty-two types of ignorance and eleven types of coarseness. The twenty-two types of ignorance were briefly analyzed in relation to the ten obstacles in the previous volume. Now, their characteristics are briefly explained. The text is divided into four sections: first, a question; second, an answer; third, a conclusion; and fourth, a comprehension. In the answer, the first bhūmi (stage of a Bodhisattva's path) has two types of ignorance: first, the ignorance of clinging to pudgala (person) and dharma (phenomena), which are the attachments to self and phenomena. Second, the ignorance of defilement in the evil realms, which is the eradication of the three types of defilement: afflictions, karma, and birth in the evil realms. The second bhūmi has two types of ignorance: first, subtle transgressions, which are unintentional mistakes caused by forgetfulness. Second, various karmic tendencies, referring to the differences between the three karmas of the path of seeing and the three practices of the path of cultivation. The third bhūmi has two types of ignorance: first, the obstruction of desire and greed, which hinders samādhi (concentration). Second, the ignorance of perfect retention of dhāraṇī (mantra), the third bhūmi has already attained the merits of retention, while the second bhūmi has not yet attained them, so it is named after what is being obstructed. The fourth bhūmi has two types of ignorance: first, the love of samādhi, the mind of loving meditative concentration arises in the third bhūmi, which obstructs the fourth bhūmi. Second, the love of dharma, the Bodhisattva (enlightenment being) of the third bhūmi pursues the practice of dharma and forbearance because of the love of dharma, as explained in detail in the sutra. The fifth bhūmi has two types of ignorance: first, only tending to abandon birth and death; second, only tending to approach nirvāṇa (liberation). These two types of ignorance, along with the ignorance in the fourth bhūmi, obstruct the fifth bhūmi. The sixth bhūmi has two types of ignorance: first, directly observing the flow of all phenomena, the sixth bhūmi directly observes the flow of all phenomena of the twelve links of dependent origination, the fifth bhūmi has not yet attained this ability, so it obstructs the sixth bhūmi, and is named after what is being obstructed. Second, many characteristics manifest, although the Bodhisattvas of the fifth bhūmi all detest birth and death, the characteristics of detesting birth and death manifest more frequently, obstructing the sixth bhūmi. The seventh bhūmi has two types of ignorance: first, the ignorance of subtle characteristics manifesting, the seventh bhūmi enters the true contemplation of non-characteristics for a long time, although the sixth bhūmi also contemplates non-characteristics, it cannot be uninterrupted, and subtle characteristics are still seen to manifest from time to time, this arising creates an obstacle, so it is called ignorance. Second, only tending to the skillful means of non-characteristic intention, the skillful means of intention of the seventh bhūmi is always the continuous true contemplation of non-characteristics, the sixth bhūmi still sees subtle characteristics manifest, obstructing the skillful means of intention of the seventh bhūmi always being non-characteristic. This is another type of ignorance established based on the merits being obstructed. The eighth bhūmi has two types of ignorance: first, the ignorance of the function of non-characteristic intention, named directly after the entity. Although the true contemplation of the seventh bhūmi is continuous, it still has function.

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功用。障於八地無相無功用。二于相行自在愚者。八地菩薩于俗相行中利他有功用未得自在。自利無功用已得自在。七地未能。從所障為名。名于相行自在。九地有二。一于無量說法者是義無礙。無量法句文字等者是法無礙。二辨才自在愚者。謂詞無礙及樂說無礙。九地已得。八地未得。並從所障為名。十地有二。一大神通愚。二悟入微細秘密愚者。大神通則是五分法身。微細秘密則是真如法身。九地不得圓滿此二法身。如來地有二。一於一切所智境極微細著者。則是悲想最下下品煩惱隨眠。二者最極微細礙者。則是悲想最下下品所知障體。第四辨諸地清凈通德。初明八種清凈。舊名八果。廣如住品說。此中一意樂清凈者。則是作意為體。二心清凈者。即以定為體。餘六可解。諸攝報果。名生清凈。故佛地無也。次明有上無上。第五明四緣故菩薩生勝。第六辨菩薩行諸大愿。言廣大妙勝愿者。此有兩釋。一釋廣化諸有情故。名廣大愿。修一切善故。名妙愿。斷一切惡故。名勝愿。一釋廣大愿者。即廣大心。妙愿即是第一心。勝愿即無顛倒心也。四因緣故者。能善了知涅槃樂住。堪能速證證為第一。而復棄捨速證樂住為第二。無緣無待發大願心為第三。為欲利他處長時苦為第四。雖有六段。總是第一辨地義竟。自下第二

【現代漢語翻譯】 現代漢語譯本 功用。障於八地無相無功用（第八地菩薩證得無相，不再有造作的功用）。二于相行自在愚者（對於在世俗事務中的行為是否自在的迷惑）。八地菩薩于俗相行中利他有功用，未得自在；自利無功用，已得自在。七地菩薩尚未達到這種程度。這裡以所障礙的內容來命名，稱為『于相行自在』。九地菩薩有兩種迷惑：一是對無量說法者的義無礙（理解義理的無礙）和無量法句文字等的法無礙（理解佛法的無礙）的迷惑；二是辨才自在愚者（對詞無礙和樂說無礙的迷惑）。九地菩薩已經證得這些，而八地菩薩尚未證得。同樣以所障礙的內容來命名。十地菩薩有兩種迷惑：一是大神通愚（對大神通的迷惑），二是悟入微細秘密愚者（對領悟細微秘密的迷惑）。大神通指的是五分法身（戒身、定身、慧身、解脫身、解脫知見身），微細秘密指的是真如法身（佛的法性身）。九地菩薩未能圓滿證得這兩種法身。如來地（佛的境界）有兩種：一是對一切所知境極微細著（對一切所知境界極其細微的執著），這是悲想（慈悲的念頭）中最下下品的煩惱隨眠（煩惱的潛在狀態）；二是極微細礙（極其細微的障礙），這是悲想中最下下品的所知障體（阻礙認識真理的障礙）。 第四，辨別諸地清凈通德（各個階段的清凈和共通的功德）。首先闡明八種清凈，舊稱八果，詳細內容如《住品》所說。其中，一意樂清凈（意樂的清凈），以作意（心理活動）為體；二心清凈（心的清凈），以定（禪定）為體。其餘六種清凈可以自行理解。這些都攝取了報果（果報），稱為生清凈（出生的清凈），因此佛地沒有這種清凈。其次闡明有上（有更高的境界）和無上（沒有更高的境界）。第五，闡明四種因緣，菩薩因此而生起殊勝的功德。第六，辨別菩薩所發的各種大愿。所說的廣大妙勝愿，有兩種解釋：一種解釋是，廣泛教化諸有情眾生，稱為廣大愿；修一切善行，稱為妙愿；斷一切惡行，稱為勝愿。另一種解釋是，廣大愿指的是廣大心；妙愿指的是第一心（最殊勝的心）；勝愿指的是無顛倒心（沒有顛倒妄想的心）。 四種因緣是：能夠善於了知涅槃樂住（涅槃的安樂），堪能迅速證得涅槃，這是第一；放棄迅速證得涅槃的安樂，這是第二；無緣無待地發起大願心，這是第三；爲了利益他人而處於長久的痛苦之中，這是第四。雖然有六段內容，但總的來說，第一部分是辨別地的含義。以下是第二部分的內容。

【English Translation】 English version Function. Obstructing the eighth Bhumi (stage of a Bodhisattva) is 'non-conceptual and without effort' (the eighth Bhumi is where Bodhisattvas attain non-conceptualization and no longer have deliberate effort). Second, 'deluded regarding freedom in phenomenal activities'. Bodhisattvas in the eighth Bhumi, in their activities within the mundane realm to benefit others, have effort but lack freedom; in benefiting themselves, they have no effort and have attained freedom. The seventh Bhumi has not yet reached this state. This is named based on what is obstructed, called 'freedom in phenomenal activities'. The ninth Bhumi has two types of delusion: first, delusion regarding 'unobstructedness in meaning' for those who expound limitless teachings, and 'unobstructedness in Dharma' for limitless Dharma phrases, words, etc.; second, 'deluded regarding eloquence', referring to 'unobstructedness in expression' and 'joyful eloquence'. The ninth Bhumi has attained these, while the eighth Bhumi has not. Both are named based on what is obstructed. The tenth Bhumi has two types of delusion: first, 'delusion regarding great supernormal powers'; second, 'deluded regarding subtle and secret insights'. Great supernormal powers refer to the fivefold Dharmakaya (body of Dharma): morality, concentration, wisdom, liberation, and knowledge and vision of liberation. Subtle secrets refer to the Suchness Dharmakaya (the Dharma body of the Buddha's true nature). The ninth Bhumi has not fully attained these two Dharmakayas. The Tathagata Bhumi (Buddha's realm) has two aspects: first, 'extremely subtle attachment to all knowable realms', which is the subtlest form of afflictive latent tendencies (anusaya) of sorrowful thought (karuna); second, 'extremely subtle obstruction', which is the subtlest form of the cognitive obscuration (jnana-avarana) associated with sorrowful thought. Fourth, distinguishing the pure and common virtues of the various Bhumis. First, clarifying the eight kinds of purity, formerly known as the eight fruits, as explained in detail in the 'Dwelling Chapter'. Among these, 'purity of intention' is based on attention (manaskara); 'purity of mind' is based on concentration (samadhi). The remaining six can be understood on their own. These encompass the resultant fruits (vipaka-phala) and are called 'purity of birth', hence they are absent in the Buddha Bhumi. Next, clarifying 'superior' (with something higher) and 'supreme' (without anything higher). Fifth, clarifying the four causes due to which Bodhisattvas generate superior qualities. Sixth, distinguishing the great vows undertaken by Bodhisattvas. The 'vast, wonderful, and supreme vows' have two interpretations: one interpretation is that 'vast vow' refers to widely transforming all sentient beings; 'wonderful vow' refers to cultivating all good deeds; 'supreme vow' refers to severing all evil deeds. Another interpretation is that 'vast vow' refers to the vast mind; 'wonderful vow' refers to the foremost mind (the most excellent mind); 'supreme vow' refers to the non-inverted mind (a mind without delusion). The four causes are: being able to skillfully understand the bliss of Nirvana, being capable of quickly attaining Nirvana, which is the first; abandoning the bliss of quickly attaining Nirvana, which is the second; generating the great vow without conditions or expectations, which is the third; enduring prolonged suffering for the sake of benefiting others, which is the fourth. Although there are six sections, overall, the first part is distinguishing the meaning of the Bhumis. The following is the second part.

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辨彼地中所應學法。有二十三句。攝論因果殊勝從此起也。一舉六度為所學事。二以三學攝六度。當知初三是增上二學者。施忍是戒眷屬助成於戒。亦名為戒。三以三種資糧攝六度。增四辨五相修于施等。十種法行。則書持等。五釋成六數。六明立后四度意。于菩薩藏不能聞緣善修習者。聞是聽聞。緣是緣慮。七辨次第。八辨品類。九釋到彼岸義。十明所治六弊。十一明得果。十二明與施等間雜染法。十三辨非方便。十四解釋總別清凈。上五相者。即無染著等五相。通六度故。依此辨清凈戒有七。一了知制立。二了知出離。三具常尸羅者。常守尸羅也。四堅固尸羅者。堅守尸羅也。五常住尸羅者。一云作戒。二云受戒。六常轉尸羅者。一云無作戒。一云隨戒也。七受學一切。忍凈土者。一釋一深信因果乃至不弄。二不反加害。三不懷怨結。四諫時不恚。五不待來諫。六不由恐怖染心而行忍辱。七不以作意而便放舍。二釋一信業果。二于不饒益不生瞋弄。三不反報。四不怨結。五諫時不恚亦不待諫。六不由恐染行心。七不以作思放舍。精進七者。一通達平等不自舉陵他。二具大勢力即是被甲精進也。三具大精進者則有勢也。四有所堪能者。是有力也。五堅固。六勇猛。此二即是有勤也。七于諸善法終不捨軛者即不捨軛也

【現代漢語翻譯】 現代漢語譯本 辨別菩薩地中所應修學的法，共有二十三句。『攝大乘論』中關於因果殊勝的道理，就是從此開始闡述的。 一、總括六度（佈施、持戒、忍辱、精進、禪定、般若）作為所應修學的內容。 二、用三學（戒、定、慧）來統攝六度。應當知道，最初的佈施、持戒、忍辱是增上戒學；佈施和忍辱是持戒的眷屬，幫助成就戒行，也可以稱為戒。 三、用三種資糧（福德資糧、智慧資糧、正行資糧）來統攝六度。增上四種辨別，五種相來修習佈施等，以及十種法行，即書寫、受持等。 五、解釋成就六度的數量。 六、闡明設立后四度（忍辱、精進、禪定、般若）的用意。對於菩薩藏中不能聽聞、思緣、善加修習的人，『聞』是指聽聞，『緣』是指思慮。 七、辨別修行的次第。 八、辨別修行的品類。 九、解釋到達彼岸的含義。 十、闡明所要對治的六種弊病。 十一、闡明所能獲得的果報。 十二、闡明與佈施等善行相間雜的染污法。 十三、辨別非方便（不善巧的方法）。 十四、解釋總相清凈和別相清凈。上面的五種相，即無染著等五種相，通於六度，因此可以用來辨別清凈的戒行，共有七種： 一、了知戒律的制定。 二、了知戒律的出離。 三、具常尸羅（shī luó，戒律）者，即經常守護戒律。 四、堅固尸羅者，即堅定守護戒律。 五、常住尸羅者，一種說法是『作戒』，一種說法是『受戒』。 六、常轉尸羅者，一種說法是『無作戒』，一種說法是『隨戒』。 七、受學一切戒律。 忍辱清凈的修行者：一、解釋深刻相信因果，乃至不開玩笑戲弄；二、不反過來加害；三、不懷有怨恨；四、勸諫時不發怒；五、不等別人來勸諫；六、不因為恐懼而以染污心行忍辱；七、不因為一時興起而隨意放棄。 二、解釋：一、相信業果；二、對於不饒益自己的事情不生嗔恨戲弄之心；三、不反過來報復；四、不懷怨恨；五、勸諫時不發怒，也不等別人來勸諫；六、不因為恐懼而以染污心行忍辱；七、不因為一時興起而隨意放棄。 精進的七種表現：一、通達平等，不抬高自己貶低他人；二、具有強大的勢力，這就是被甲精進；三、具有大精進，因此有勢力；四、有所堪能，這就是有力；五、堅固；六、勇猛，這兩種就是有勤；七、對於各種善法始終不捨棄，這就是不捨軛。

【English Translation】 English version Discriminating the Dharmas to be learned in the Bodhisattva Ground. There are twenty-three sentences. The extraordinary merits of cause and effect in the 『Compendium of the Mahayana』 originate from this. 1. Summarizing the Six Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā) as the content to be learned. 2. Comprehending the Six Perfections with the Three Learnings (Śīla, Samādhi, Prajñā). It should be known that the first three, Dāna, Śīla, and Kṣānti, are the superior learning of Śīla; Dāna and Kṣānti are the retinue of Śīla, assisting in the accomplishment of Śīla, and can also be called Śīla. 3. Comprehending the Six Perfections with the Three Accumulations (Merit Accumulation, Wisdom Accumulation, Righteous Conduct Accumulation). Increasing the four discriminations, the five aspects to cultivate Dāna, etc., and the ten Dharmic practices, namely writing, upholding, etc. 5. Explaining the accomplishment of the number six. 6. Clarifying the intention of establishing the latter four Perfections (Kṣānti, Vīrya, Dhyāna, Prajñā). For those who cannot hear, contemplate, and cultivate well in the Bodhisattva Pitaka, 『hearing』 refers to listening, and 『contemplation』 refers to reflection. 7. Discriminating the order of practice. 8. Discriminating the categories of practice. 9. Explaining the meaning of reaching the other shore. 10. Clarifying the six faults to be overcome. 11. Clarifying the fruits that can be obtained. 12. Clarifying the defiled Dharmas that are mixed with Dāna and other virtuous deeds. 13. Discriminating non-skillful means (unskillful methods). 14. Explaining the general purity and the specific purity. The above five aspects, namely the five aspects of non-attachment, etc., are common to the Six Perfections, and therefore can be used to discriminate pure conduct, which has seven aspects: 1. Knowing the establishment of precepts. 2. Knowing the liberation of precepts. 3. One who possesses constant Śīla (戒律): constantly guarding the precepts. 4. One who has firm Śīla: firmly guarding the precepts. 5. One who dwells in Śīla: one explanation is 『making precepts,』 and another is 『receiving precepts.』 6. One who constantly transforms Śīla: one explanation is 『non-action precepts,』 and another is 『following precepts.』 7. Learning all precepts. For those who purify the land through patience: 1. Explaining the deep belief in cause and effect, even to the point of not joking or teasing; 2. Not retaliating; 3. Not harboring resentment; 4. Not being angry when admonished; 5. Not waiting for others to admonish; 6. Not practicing patience with a defiled mind out of fear; 7. Not abandoning it casually due to a momentary impulse. 2. Explaining: 1. Believing in karmic consequences; 2. Not generating anger or teasing towards things that are not beneficial to oneself; 3. Not retaliating; 4. Not harboring resentment; 5. Not being angry when admonished, nor waiting for others to admonish; 6. Not practicing patience with a defiled mind out of fear; 7. Not abandoning it casually due to a momentary impulse. The seven manifestations of diligence: 1. Understanding equality, not elevating oneself and belittling others; 2. Possessing great power, which is armored diligence; 3. Possessing great diligence, therefore having power; 4. Being capable, which is being powerful; 5. Firm; 6. Courageous, these two are being diligent; 7. Never abandoning virtuous Dharmas, which is not abandoning the yoke.

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。一釋一達處中行。二不自舉。三陵他。四具大勢。五具大勤。六有堪能。七不捨軛。今解。一達平等性。二不自舉陵他。三具大勢力。四具大精進。五有所堪能。六堅固勇猛。七不捨軛。靜慮七者。有善通達相者。一云通達真如也。一云通達三相也。二圓滿者住分定也。三俱分者雙運道也。四運轉者後後勝進分也。五無所依者空慧相應定也。六善修治者斷惑證滅也。七于菩薩藏聞緣修習無量者。依大乘教修不可量諸三摩地故。又解修四無量故。慧凈七者。一釋一遠離。二邊知三解脫。二知二自性。三知三無性。四知世俗五明外明內明聲明因明醫方明也。五知勝義。六無分別多所住。七無量總法乃至法隨法行。泰云。又無分已下有二。前是止慧。后是觀慧。加行五慧名七種慧者。即同此判。一釋若諸菩薩至是名為慧者。是總釋慧名。自下釋七相。下判亦同。今依前釋。十五釋前五緣總有五業。十六約五義分別施等。前五相中。三名最廣大。二名無染污。修六度時思釋為先。故最明盛。八地已上名不可動。圓滿及果名最清凈。十七辨因果無盡。十八明深愛樂施等。不深樂彼果。十九明施等威德。六度名有四種威德。初治六障。后三如文。第二十明因果義利。二十一明菩薩具財眾生貪意。二十二明般若能取諸法無性。有二

【現代漢語翻譯】 現代漢語譯本 一、解釋並通達處於中道的行為。 二、不自我炫耀。 三、不輕視他人。 四、具備強大的力量。 五、具備巨大的精勤。 六、有勝任的能力。 七、不放棄責任。 現在解釋： 一、通達平等性。 二、不自我炫耀，不輕視他人。 三、具備強大的力量。 四、具備巨大的精進。 五、有所堪能。 六、堅定勇猛。 七、不放棄責任。 靜慮七者：有善於通達實相的人。 一、說通達真如（Tathata）也。 一、說通達三相也。 二、圓滿者，安住于禪定之中。 三、俱分者，雙向執行于道。 四、運轉者，後後更加殊勝精進。 五、無所依者，與空慧相應的禪定。 六、善於修治者，斷除迷惑，證得寂滅。 七、對於菩薩藏（Bodhisattva Pitaka）聽聞、修習無量法門者，依大乘教義修習不可計量的各種三摩地（Samadhi）的緣故。 又解釋為修習四無量心（Four Immeasurables）的緣故。 慧凈七者： 一、解釋並遠離。 二、邊際的知曉，三種解脫。 二、知曉兩種自性。 三、知曉三種無自性。 四、知曉世俗。 五、明瞭外明、內明、聲明、因明、醫方明也。 六、知曉勝義。 七、無分別地安住于眾多法門之中。 八、無量總法乃至法隨法行。 泰法師說：又從『無分』以下分為兩部分，前面是止慧，後面是觀慧。加行五慧稱為七種慧，與此判斷相同。一、解釋如果諸位菩薩乃至名為慧，是總的解釋慧的名稱。從自身向下解釋七種相。下面的判斷也相同。現在依照前面的解釋。 十五、解釋前五種緣總共有五種業。 十六、從五種意義上分別佈施等。 前五種相中，三種名為最廣大，兩種名為無染污。修習六度時，以思考解釋為先，所以最為明盛。八地以上的菩薩名為不可動。圓滿及果位名為最清凈。 十七、辨別因果無盡。 十八、闡明深深地喜愛佈施等行為，而不深深地貪戀其果報。 十九、闡明佈施等的威德。六度具有四種威德，最初是治理六種障礙，後面的三種如經文所說。 第二十、闡明因果的意義和利益。 二十一、闡明菩薩具備財富，眾生具有貪婪的意念。 二十二、闡明般若（Prajna）能夠認知諸法無自性，有兩種含義。

【English Translation】 English version 1. Explaining and penetrating the practice of the Middle Way. 2. Not boasting about oneself. 3. Not belittling others. 4. Possessing great power. 5. Possessing great diligence. 6. Having the ability to be competent. 7. Not abandoning responsibility. Now explaining: 1. Penetrating the nature of equality. 2. Not boasting about oneself, not belittling others. 3. Possessing great power. 4. Possessing great diligence. 5. Having the ability to be competent. 6. Being firm and courageous. 7. Not abandoning responsibility. The seven aspects of Dhyana (meditative absorption): Those who are good at penetrating reality. 1. It is said to penetrate Suchness (Tathata). 1. It is said to penetrate the three characteristics. 2. Those who are complete dwell in Samadhi (concentration). 3. Those who have both operate in the dual path. 4. Those who revolve progress more and more excellently. 5. Those who have nothing to rely on are in Samadhi corresponding to emptiness wisdom. 6. Those who are good at cultivating purify, cut off delusion, and attain extinction. 7. Those who hear, study, and practice immeasurable Dharmas in the Bodhisattva Pitaka (Bodhisattva Pitaka) rely on Mahayana teachings to practice immeasurable Samadhis. It is also explained as practicing the Four Immeasurables. The seven aspects of pure wisdom: 1. Explaining and distancing. 2. Knowing the boundaries, three kinds of liberation. 2. Knowing the two kinds of self-nature. 3. Knowing the three kinds of no-self-nature. 4. Knowing the mundane. 5. Understanding external knowledge, internal knowledge, phonology, logic, medicine, and technology. 6. Knowing the ultimate meaning. 7. Non-discriminatingly abiding in many Dharmas. 8. Immeasurable general Dharmas and even Dharma following Dharma practice. Master Tai said: Also, from 'no division' onwards, it is divided into two parts. The former is cessation wisdom, and the latter is contemplation wisdom. The five wisdoms of application are called the seven kinds of wisdom, which is the same as this judgment. 1. Explaining if all Bodhisattvas are called wisdom, it is a general explanation of the name of wisdom. From oneself downwards, explain the seven aspects. The following judgment is also the same. Now according to the previous explanation. 15. Explaining that the previous five conditions have a total of five karmas. 16. Distinguishing giving etc. from five meanings. Among the previous five aspects, three are called the most vast, and two are called the most undefiled. When practicing the six perfections, thinking and explaining come first, so it is the most bright and prosperous. Bodhisattvas above the eighth ground are called immovable. Completion and the fruit position are called the most pure. 17. Distinguishing the endlessness of cause and effect. 18. Explaining deeply loving giving etc., but not deeply attached to its rewards. 19. Explaining the power and virtue of giving etc. The six perfections have four kinds of power and virtue. The first is to govern the six obstacles, and the latter three are as the scriptures say. 20. Explaining the meaning and benefit of cause and effect. 21. Explaining that Bodhisattvas possess wealth, and sentient beings have greedy intentions. 22. Explaining that Prajna (wisdom) can recognize that all Dharmas have no self-nature, which has two meanings.

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問答。初一問答。明般若取真如時無橫執性。名取諸法無性。第二問意。真如離有離無。取真如時名取無性。能取何故不許取真如時名所有性。答意。言無性者是遮詮非表。謂彼真如無橫執說名無性。我終不說般若作無性解取彼無性。以內證法不知以何名即假名無性。二十三明三祇中所修施等三名差別。初僧祇中修行施等煩惱猶行未能制伏。然為彼伏者然為煩惱伏弊施等謂于勝解行地等者。出其位地。暖中勝解轉時是名波羅蜜多者。地前所修未成上品。但是暖品中品。但名波羅蜜多。復于無量時乃至謂從初地已上者。出其位地。是名近波羅蜜多者。去菩提近故名也。復于乃至八地已上者。出其位地。是名大波羅蜜多者。八地已上無功用修。一一行中起無量行。故得大名。真諦三藏云。此之三名屬於地前。一者黑白相雜。名波羅蜜多。以十解中煩惱間雜故。二者一向白法。名近波羅蜜多。以十行中一向白法煩惱不現行故。三者非黑白有報。名大波羅蜜多。以十回向中越前三位故。雖有此說。而違此文。自下第三辨地中所有煩惱。于中有四。一明頭數。略有三種隨眠等者。景雲。一害伴隨眠。謂見斷現行不俱生惑。是彼修斷俱生惑伴。由見惑伴修惑熾然。是故但說不俱生惑是俱生助伴。前五地中所有俱生修惑。已離見惑不

【現代漢語翻譯】 現代漢語譯本 問答。初一問答。當般若（prajna，智慧）證悟真如（tathata，事物的真實本性）時，沒有橫向的執著，這被稱為證悟諸法無自性（svabhava-sunyata，一切事物沒有獨立存在的本性）。這是第二個問題的意思。真如超越了有和無。證悟真如時，被稱為證悟無自性。為什麼能證悟卻不被允許在證悟真如時被稱為具有自性呢？回答的意思是，說『無自性』是一種遮詮（prasajya-pratisedha，通過否定來表達），而不是表詮（vidhi-mukha，直接表達）。意思是說，那個真如沒有橫向的執著，所以被稱為無自性。我始終沒有說般若理解為無自性，並執取那個無自性。因為內在證悟的法，不知道用什麼名稱來稱呼，所以假名為無自性。 第二十三，說明三大阿僧祇劫（asamkhya-kalpa，極長的時間單位）中所修行的佈施等的三個名稱的差別。最初的阿僧祇劫中，修行佈施等時，煩惱仍然活動，不能夠制伏。然而，因為被煩惱所制伏，所以佈施等被稱為是相對於勝解行地（adhimukti-carya-bhumi，通過深刻理解而行動的階段）等而言的。指出他們的位地。在暖位（usmagata，修行中的一個階段）中，勝解轉變時，這被稱為波羅蜜多（paramita，到彼岸）。地前所修行的，沒有成為上品，只是暖位的中品，所以只稱為波羅蜜多。又在無量的時間裡，乃至從初地（prathama-bhumi，菩薩道的第一個階段）以上，指出他們的位地。這被稱為近波羅蜜多，因為接近菩提（bodhi，覺悟）的緣故。又乃至八地（astama-bhumi，菩薩道的第八個階段）以上，指出他們的位地。這被稱為羅蜜多。八地以上沒有功用行（anabhoga-carya，無須努力的修行），在每一行中生起無量的行，所以得到大的名稱。真諦三藏（Paramartha，古印度僧人）說，這三個名稱屬於地前。一是黑白相雜，名為波羅蜜多，因為在十解（dasa-adhimukti，十種勝解）中煩惱間雜的緣故。二是完全是白法（sukla-dharma，純凈的法），名為近波羅蜜多，因為在十行（dasa-carya，十種修行）中完全是白法，煩惱不現行的緣故。三是非黑非白有報，名為羅蜜多，因為在十回向（dasa-parinama，十種迴向）中超越了前三個位次的緣故。雖然有這種說法，但是違背了本文。 下面第三，辨別地中所有的煩惱。其中有四點。一是說明頭數。略有三種隨眠（anusaya，煩惱的潛在形式）等。景法師說，一是害伴隨眠，指的是見斷（darshana-heya，通過見道斷除的煩惱）現行時，不俱生的惑（klesha，煩惱）。這是彼修斷（bhavana-heya，通過修道斷除的煩惱）俱生惑的伴侶。由於見惑的伴隨，修惑熾盛，所以只說不俱生的惑是俱生的助伴。前五地中所有的俱生修惑，已經離開了見惑，不...

【English Translation】 English version Questions and Answers. First set of questions and answers. When prajna (wisdom) realizes tathata (suchness, the true nature of things), there is no horizontal attachment. This is called realizing the svabhava-sunyata (the absence of inherent existence) of all dharmas (phenomena). This is the meaning of the second question. Tathata transcends existence and non-existence. When realizing tathata, it is called realizing non-inherent existence. Why is it that one is able to realize, but is not allowed to be called having inherent existence when realizing tathata? The meaning of the answer is that 'non-inherent existence' is a prasajya-pratisedha (negation by implication), not a vidhi-mukha (affirmative expression). It means that tathata has no horizontal attachment, so it is called non-inherent existence. I have never said that prajna is understood as non-inherent existence, and that one grasps that non-inherent existence. Because the dharma (teaching) of inner realization does not know what name to call it, it is provisionally called non-inherent existence. Twenty-third, explaining the differences in the three names of generosity etc. practiced during the three asamkhya-kalpas (incalculable eons). In the first asamkhya-kalpa, when practicing generosity etc., afflictions are still active and cannot be subdued. However, because they are subdued by afflictions, generosity etc. are said to be relative to the adhimukti-carya-bhumi (stage of practice through profound understanding) etc. Pointing out their positions. When adhimukti (profound understanding) transforms in the usmagata (stage of heat), this is called paramita (perfection, going to the other shore). What is practiced before the bhumi (ground, stage) has not become of the highest quality, but is only of the middle quality of the usmagata, so it is only called paramita. Also, in immeasurable time, up to the prathama-bhumi (first ground, the first stage of the Bodhisattva path) and above, pointing out their positions. This is called near-paramita, because it is close to bodhi (enlightenment). Also, up to the astama-bhumi (eighth ground, the eighth stage of the Bodhisattva path) and above, pointing out their positions. This is called paramita. Above the eighth bhumi, there is no anabhoga-carya (effortless practice), and immeasurable practices arise in each practice, so it gets a great name. Paramartha (an ancient Indian monk) said that these three names belong to before the bhumi. First, black and white are mixed, called paramita, because afflictions are mixed in the ten adhimukti (ten profound understandings). Second, it is entirely sukla-dharma (pure dharma), called near-paramita, because in the ten carya (ten practices) it is entirely sukla-dharma, and afflictions do not manifest. Third, it is neither black nor white with retribution, called paramita, because it transcends the previous three positions in the ten parinama (ten dedications). Although there is this saying, it contradicts this text. Below, third, distinguishing all the afflictions in the bhumi. There are four points. First, explaining the number of heads. There are roughly three kinds of anusaya (latent forms of afflictions) etc. Master Jing said that one is the harmful companion anusaya, which refers to the klesha (affliction) that is not co-arisen when darshana-heya (afflictions to be abandoned by seeing) manifests. This is the companion of the co-arisen afflictions of bhavana-heya (afflictions to be abandoned by cultivation). Because of the accompaniment of the afflictions of seeing, the afflictions of cultivation are intense, so only the non-co-arisen afflictions are said to be the auxiliary companions of the co-arisen. All the co-arisen afflictions of cultivation in the first five bhumis have already left the afflictions of seeing, and do not...

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俱生伴。故名害伴。今舉前五地中害伴修惑。亦取所熏種。名害伴隨眠。此最為粗。二者羸劣隨眠謂六七地中微細現行若修所伏不現行故者。前害伴修惑。若在六七二地中起。但是微細現行及種。通名羸劣隨眠。問。如攝論說七地長入真觀不起煩惱。云何今說起細惑耶。七地有三。謂入住出。出心地滿。真觀相續。不起煩惱。故攝論云不起惑。入住心中有時起惑故。故此中說微細現行。故佛地論第二捲雲。有說四地第七識中俱生煩惱一切遠離。有說四地第六識中俱生我見一切遠離非第七識。以七地來猶有微細煩惱。若無第七應無染凈依。應不似五。第七識惑若已遠離。五六七地六識粗惑應不現行。即違瑜伽解深密說者。即違此中所說六七二地有羸劣隨眠微細現行。三者微細隨眠八地已上從此已上一切煩惱不復現行唯有所知障為依止故者。即前二種隨眠流至八地已上。雖復未斷為聖道察伏。功能微細。名微細隨眠。八地已上。意識或時唯觀法空或雙證二空所顯真如。末那識中平等智起。意識或唯入人空觀。末那即起法執。故云一切煩惱不復現行唯有所知障為所依止。泰云見道煩惱分別作意生。非生便任運起。名不俱生現行煩惱。修道煩惱任運而起。如生得善。是俱生煩惱。是則釋名。義同景師。六地得無相觀。般若起故

【現代漢語翻譯】 現代漢語譯本 『俱生伴』（俱生：與生俱來的；伴：伴隨）的意思是，這些煩惱會妨礙修行，所以叫做『害伴』。這裡指的是前五地中妨礙修行的煩惱，也包括被這些煩惱薰染的種子，稱為『害伴隨眠』。這是最粗重的煩惱。 第二種是『羸劣隨眠』（羸劣：虛弱的；隨眠：潛在的煩惱），指的是第六地和第七地中微細的現行煩惱。因為這些煩惱已經被修行所降伏，所以不會顯現出來。也就是說，前面的『害伴』修惑，如果在第六地和第七地中生起，就只是微細的現行和種子，統稱為『羸劣隨眠』。 問：正如《攝大乘論》所說，第七地進入真觀時，不會生起煩惱，為什麼現在又說會生起微細的煩惱呢？ 第七地有三種狀態，即入住、住中、出地。出地時，真觀持續不斷，所以不會生起煩惱，因此《攝大乘論》說不會生起煩惱。但是在入住心中，有時會生起煩惱，所以這裡說有微細的現行煩惱。因此，《佛地論》第二卷說：『有人說，第四地時，第七識中與生俱來的煩惱全部遠離；有人說，第四地時，第六識中與生俱來的我見全部遠離，但第七識並沒有。』因為到了第七地，仍然有微細的煩惱。如果沒有第七識，就沒有染凈的所依，也就不像第五地了。如果第七識的煩惱已經遠離，那麼第五、第六、第七地的第六識的粗重煩惱就不應該現行，這就違背了《瑜伽師地論》和《解深密經》的說法。』也就是說，違背了這裡所說的第六地和第七地有『羸劣隨眠』，有微細的現行煩惱。 第三種是『微細隨眠』（微細：極其細微的；隨眠：潛在的煩惱），指的是第八地及以上。從第八地開始，一切煩惱不再現行，只有所知障作為依靠。也就是說，前面的兩種隨眠流轉到第八地及以上，雖然還沒有斷除，但是被聖道所察覺和降伏，功能非常微細，所以叫做『微細隨眠』。在第八地及以上，意識有時只觀察法空，有時同時證悟二空所顯現的真如。末那識中生起平等智，意識有時只進入人空觀，末那識就會生起法執。所以說一切煩惱不再現行，只有所知障作為依靠。泰法師說，見道位的煩惱是分別作意所生，不是自然而然生起的，叫做不俱生現行煩惱。修道位的煩惱是自然而然生起的，就像生來就有的善一樣，是俱生煩惱。這樣解釋名稱，意思和景法師相同。第六地證得無相觀，般若智慧生起。

【English Translation】 English version 'Co-born companion' (俱生伴) means that these afflictions hinder practice, hence the name 'harmful companion'. This refers to the afflictions that hinder practice in the first five grounds, and also includes the seeds that are薰染 (xunran, influenced) by these afflictions, called 'harmful companion latent afflictions'. This is the crudest affliction. The second type is 'feeble latent afflictions' (羸劣隨眠), referring to the subtle manifest afflictions in the sixth and seventh grounds. Because these afflictions have been subdued by practice, they do not manifest. That is, the aforementioned 'harmful companion' afflictions, if they arise in the sixth and seventh grounds, are merely subtle manifestations and seeds, collectively called 'feeble latent afflictions'. Question: As the Mahāyānasaṃgraha (攝大乘論) states that no afflictions arise when entering true contemplation in the seventh ground, why is it now said that subtle afflictions arise? The seventh ground has three states: entering, dwelling, and exiting. When exiting the ground, true contemplation continues uninterrupted, so no afflictions arise. Therefore, the Mahāyānasaṃgraha says that no afflictions arise. However, afflictions sometimes arise in the entering mind, so it is said here that there are subtle manifest afflictions. Therefore, the second volume of the Buddhabhūmi Sūtra (佛地論) states: 'Some say that in the fourth ground, all co-born afflictions in the seventh consciousness are completely eliminated; others say that in the fourth ground, all co-born self-views in the sixth consciousness are completely eliminated, but not in the seventh consciousness.' Because even in the seventh ground, there are still subtle afflictions. If there were no seventh consciousness, there would be no basis for defilement and purity, and it would not be like the fifth ground. If the afflictions of the seventh consciousness have already been eliminated, then the coarse afflictions of the sixth consciousness in the fifth, sixth, and seventh grounds should not manifest, which contradicts the teachings of the Yogācārabhūmi (瑜伽師地論) and the Saṃdhinirmocana Sūtra (解深密經).' That is, it contradicts what is said here that the sixth and seventh grounds have 'feeble latent afflictions' with subtle manifestations. The third type is 'subtle latent afflictions' (微細隨眠), referring to the eighth ground and above. From the eighth ground onwards, all afflictions no longer manifest, with only the jñeyāvaraṇa (所知障, obscuration of knowledge) as the basis. That is, the previous two types of latent afflictions flow to the eighth ground and above. Although they have not yet been eradicated, they are perceived and subdued by the noble path, and their function is extremely subtle, hence the name 'subtle latent afflictions'. In the eighth ground and above, the consciousness sometimes only observes the emptiness of phenomena, and sometimes simultaneously realizes the tathatā (真如, suchness) revealed by the two emptinesses. Samata-jñana (平等智, wisdom of equality) arises in the manas (末那識, mind consciousness), and the consciousness sometimes only enters the contemplation of the emptiness of persons, and the manas will give rise to dharma (法, phenomena) attachment. Therefore, it is said that all afflictions no longer manifest, with only the jñeyāvaraṇa as the basis. Master Tai said that the afflictions of the path of seeing are born from vikalpa (分別, discrimination) and manaskara (作意, attention), not arising spontaneously, called non-co-born manifest afflictions. The afflictions of the path of cultivation arise spontaneously, like innate goodness, which are co-born afflictions. This explanation of the name has the same meaning as Master Jing. The sixth ground attains animitta-samadhi (無相觀, signless concentration), and prajna (般若, wisdom) arises.

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。漸微細故。轉名羸劣隨眠所起。若修道所伏方不現行。八地已上。一切煩惱不復現行。即有第七法執所知障為所依止。六識法執現行。唯為法執微細隨眠所起。又解。見道斷煩惱。初地中盡。意識中俱生見惑。第四地伏。余俱生惑。及以末那俱生我見。八地中伏。故八地已上雖有有漏五識現行。而意識唯是無漏。若人空觀時。猶有法執末那。其法空觀時。唯有有漏末那。然即經云唯有所知障者。據末那法執而說。西方諸師多作此解。基云。害伴隨伴者。第六識俱生身見等攝。說名俱生。故所餘煩惱名非俱生。然體稍粗。因彼而起。由彼斷故。此亦隨無。故名害伴。羸劣隨眠者謂第六七地微細現行若修所伏不現行故。非俱生身見斷。此亦隨眠滅。稍難斷故。不違楞伽經。俱生身見斷故貪即不生。彼約二乘斷煩惱說。不依菩薩所知障無故煩惱不生說。或依二隨眠究竟斷位。彼經此經。亦不相違。微細隨眠者。謂于第八地已上。如彼唯識章釋。二辨面板骨粗重。景雲。此中問意。上三隨眠聖斷時。為是斷皮。為斷膚骨。但由二種謂由在皮粗重斷故顯彼初二者。前之七地所有害伴隨眠羸劣隨眠二種斷時。是則名斷在皮粗重。言復由膚粗重斷故顯彼第三者。后之三時微細隨眠時是則名斷在膚粗重。若在於骨粗重斷者我說永離一

切隨眠位在佛地者。前三隨眠所有習細故名骨。據解脫道類外證。除住在佛地煩惱障中。辨三隨眠有面板骨。所知障中分別類爾。泰云。約斷面板骨三煩惱故。立三僧祇劫。初在皮粗重。從初僧祇至初地斷盡故。方顯初二害伴及羸劣隨眠能起現行。由從初地至於七地斷在膚粗重故。八地已上。顯彼第三微細法執隨眠。能起現行法執。在於骨粗重斷盡者住在佛地。故永離一切隨眠。三辨能斷劫數。若據大劫。唯經三不可數劫斷粗重盡。若依小劫。則經無量。四辨地中生煩惱相。先為三問。次答后領。答中景雲。于初地通達法界。由此因緣菩薩要知方起煩惱。名無染相。雖起煩惱。于自身中不能生苦。故無過失。起如此惑斷他苦因。有無量德。泰云。既云于初地中要知方起煩惱。故知二地中雲離能起誤心。犯戒煩惱者。是地前所起。至於二地伏彼種子。非初地中現起。基又云。以此文證初地已上不故犯罪也。下第四辨說一乘意。如佛所說乃至我不說乘差別性者。于小乘中宣說蘊界處種種法性。于大乘中說此等諸法同一真如界理趣。據同真如故。佛不說乘差別性。言于中乃至一類損減者。聞說三乘同一如性。或執二乘同彼大乘名為增益。或執大乘同彼二乘名損減。言又于諸乘至此中密意者。又謂三乘既有差別。云何同一真如

法界。法界既同。乘應無別。而不能知三乘聖道。事法差別有上中下。如理則通同一法界而不相違。謂有相違。而興諍論。自下重頌。諸地攝者。頌初攝義。總頌地名所對治二十二愚癡十一粗重。殊勝頌八清凈諸地通德。生頌菩薩勝生。愿頌廣大愿等。及諸學者頌六度。由依佛說是大乘於此善修成大覺者觀依止菩薩。佛說大乘。若修成佛。或可此二句頌依大乘位三劫修成。下有二頌。頌彼最後密說一乘。下請立經名時眾獲益。可知。自下大段第七。曼殊室利菩薩請問三身義。先標宗指經。次正引經文。于中先問答正辨。后立名時益。前中有十四門。初問答辨法身之相。曼殊室利者。舊云文殊師利。舊翻妙德。今譯妙吉祥。此中意謂。于諸地中修出離以爲了因。顯凈真如轉依成滿是法身相。第二明二乘轉依不名法身。以其未斷所知障故。由斷惑障所顯真如名解脫身。由解脫身三乘平等。由法身故有其差別。無量功德最勝差別算數難知者。此文則證本有真如有恒沙功德。第三明諸如來化身作業備景師云。化身作業如世界起者。此文意辨他受用身及變化身生起之相。略不辨自受用身。如世界起者。同諸世界所化眾生形類生起。故言如世界起。泰師云。如三千世界起時。一切眾生種類共感所起。化身業亦復如是。如來一切功德

【現代漢語翻譯】 現代漢語譯本 法界（Dharmadhatu，一切法的本體和來源）。法界既然相同，乘（Yana，交通工具，這裡指佛法修行的不同路徑）應無差別。但人們不能理解三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）聖道的差別，認為事法（現象之法）的差別有上中下。如果從真如實相的層面理解，則一切融通，同歸於一個法界，不會互相違背。如果認為互相違背，就會引起爭論。下面再次以偈頌形式總結。諸地所攝的內容，偈頌首先總結了攝的含義，總頌了諸地的名稱以及所對治的二十二種愚癡和十一種粗重。殊勝頌讚揚了八清凈地的共同功德。生頌讚揚了菩薩殊勝的出生。愿頌讚揚了廣大的愿等，以及諸學者頌揚了六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）。由於依靠佛陀所說的大乘（Mahayana，普度眾生之法），在此善修可以成就大覺悟者，觀想所依止的菩薩。佛說大乘，如果修行可以成佛，或者這兩句偈頌是說依靠大乘的地位，需要三大阿僧祇劫才能修成。下面有兩句偈頌，總結了最後秘密宣說的一乘（Ekayana，唯一佛乘）。下面請立經名時，大眾獲得利益，可以得知。 下面是第七大段，曼殊室利菩薩（Manjusri Bodhisattva，文殊菩薩，智慧的象徵）請問三身（Trikaya，法身、報身、化身）的意義。首先標明宗旨，指明經文。其次正式引用經文，其中先問答辨析，后說明立名時的利益。前面共有十四個方面。首先問答辨析法身（Dharmakaya，佛的真理之身）的相狀。曼殊室利，舊譯為文殊師利，舊譯為妙德，現在翻譯為妙吉祥。這裡的意思是說，在諸地中修出離，以爲了因，顯現清凈真如，轉依（Paravrtti，轉變所依）成就圓滿，這就是法身的相狀。第二，說明二乘（聲聞乘和緣覺乘）的轉依不能稱為法身，因為他們沒有斷除所知障（Jnana-avarana，對一切法的無知）。由於斷除惑障（Klesha-avarana，煩惱的障礙）所顯現的真如，稱為解脫身。由於解脫身，三乘是平等的。由於法身，才有差別。無量功德最殊勝的差別難以用算數得知。這段文字證明了本有的真如具有恒河沙數般的功德。第三，說明諸如來化身（Nirmanakaya，佛為度化眾生而顯現的應化之身）的作業。備景師說，化身的作業如同世界的生起。這段文字辨析了他受用身（Sambhogakaya，佛的報身，為菩薩展現的莊嚴之身）和變化身生起的相狀，略去了自受用身。如同世界生起，如同諸世界所化眾生的形類生起，所以說如同世界生起。泰師說，如同三千大千世界生起時，一切眾生種類共同感應所生起，化身的作業也是如此。如來的一切功德

【English Translation】 English version The Dharmadhatu (the realm of reality, the essence and source of all dharmas) is the same, so the Yanas (vehicles, referring to different paths of Buddhist practice) should be no different. However, people cannot understand the differences between the three Yanas (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) and their holy paths, and they think that the differences in phenomenal dharmas have superior, middle, and inferior aspects. If understood from the perspective of Suchness (Tathata, true reality), then everything is interconnected and returns to the same Dharmadhatu without contradicting each other. If they are considered contradictory, disputes will arise. Below, it is summarized again in the form of verses. The contents included in the Bhumis (stages of the Bodhisattva path), the verses first summarize the meaning of inclusion, and generally praise the names of the Bhumis and the twenty-two kinds of ignorance and eleven kinds of coarseness that are counteracted. The excellent verses praise the common merits of the eight pure lands. The verses on birth praise the auspicious birth of the Bodhisattva. The verses on vows praise the vast vows, etc., and the verses of the scholars praise the six Paramitas (giving, morality, patience, diligence, meditation, and wisdom). Because of relying on the Mahayana (the path of universal salvation) spoken by the Buddha, cultivating well here can achieve great enlightenment, contemplating the Bodhisattva on whom one relies. The Buddha said that if one cultivates the Mahayana, one can become a Buddha, or these two verses say that relying on the position of the Mahayana, it takes three great Asankhyeya Kalpas (incalculable eons) to cultivate. Below are two verses that summarize the final secret teaching of the Ekayana (the one Buddha vehicle). Below, when requesting the establishment of the Sutra name, the public will benefit, which can be known. The following is the seventh major section, where Manjusri Bodhisattva (symbol of wisdom) asks about the meaning of the Trikaya (Dharmakaya, Sambhogakaya, Nirmanakaya). First, the purpose is stated, indicating the Sutra text. Secondly, the Sutra text is formally quoted, in which the questions and answers are analyzed first, and then the benefits of establishing the name are explained. There are fourteen aspects in the front. First, the questions and answers analyze the characteristics of the Dharmakaya (the body of truth of the Buddha). Manjusri, formerly translated as Manjuśrī, formerly translated as Wonderful Virtue, is now translated as Wonderful Auspiciousness. The meaning here is that cultivating liberation in the Bhumis, taking it as the causal factor, manifesting pure Suchness, transforming the basis (Paravrtti, transformation of the basis) to achieve perfection, this is the characteristic of the Dharmakaya. Second, it is explained that the transformation of the two Yanas (Sravakayana and Pratyekabuddhayana) cannot be called Dharmakaya because they have not eliminated the Jnana-avarana (the obscuration of knowledge, ignorance of all dharmas). The Suchness manifested by eliminating the Klesha-avarana (the obscuration of afflictions, the obstacles of afflictions) is called the Liberation Body. Because of the Liberation Body, the three Yanas are equal. Because of the Dharmakaya, there are differences. The most excellent differences of immeasurable merits are difficult to know by calculation. This passage proves that the inherent Suchness has merits like the sands of the Ganges. Third, it explains the activities of the Nirmanakaya (the emanation body of the Buddha, the manifested body of response to transform sentient beings) of the Buddhas. Master Bei Jing said that the activities of the Nirmanakaya are like the arising of the world. This passage analyzes the characteristics of the Sambhogakaya (the enjoyment body of the Buddha, the majestic body displayed for Bodhisattvas) and the arising of the Nirmanakaya, omitting the Svasambhogakaya (the self-enjoyment body). Like the arising of the world, like the arising of the forms and categories of sentient beings transformed by the worlds, so it is said to be like the arising of the world. Master Tai said that just as when the three thousand great thousand worlds arise, all kinds of sentient beings arise together in response, so too are the activities of the Nirmanakaya. All the merits of the Tathagata

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所起為相。第四明化身身方便善巧。則是八相成道相。然此文中略辨。第五明如來言音差別。初問答總標。如來言音不過三藏。一者契經。二者調伏。舊名為滅。三者本母。舊名摩德勒伽。今云摩呾履迦。此云本母。由此藏中廣辨諸義。出生種種道理。故名本母。亦可由辨多種種道理。是則出生種種義理。故名本母。下別釋三藏。先別作三問。次第解。初解契經。若於是處至名契經者。依毗婆沙解三藏差別中。或詮于定名修多羅。或云種種雜說名修多羅等。今則當種種雜說名為契經。謂依四事九事二十九事者。開列二門。云何四事。一聽聞事。聞思二慧。二歸趣事。則三歸依。三修學事者。則是三學。四菩提事者。則是三十七品。四種行跡。奢摩他毗缽舍那等。能得大菩提事故。顯揚中亦明此四。故彼頌云。聞依學菩提。九事中。一施設有情事。則是五蘊。二彼所受用。則十二處六根六塵互相受用。三彼生起。則十二有支。四彼生已住者。則是四食。五染凈事者。則是四諦。苦集是染。滅道是凈。六彼差別事。則五種界。謂有情界。器世界。法界。調伏有情界。調伏方便界。七能說事。則是諸佛。八所說事。則是諸法。九眾會事。有其八眾。人中有四眾。謂剎利沙門婆羅門長者。天有四眾。一四天王天。二三十三天。

三炎魔天。四梵眾天。二十九事中。前四是染。謂依雜染品有攝諸行事。則是五蘊。彼次第隨轉者。則是緣生。三是人執。四是法執。由此二執。為未來世流轉之因。下有二十五事是凈。于中四是世間善法。謂依清凈品有繫念于所緣事者。則是欲界聞慧。繫心為四念處境。勤精進事者。則是思慧。心安住事。則是得未至禪。觀法樂住事者。則是得根本禪。下有二十一事是出世凈。于中一是解脫分。四是順抉擇分。四是見道。六是修道。四是無學道。后二校量顯勝。超一切苦緣方便事者起則順解脫分善。涅槃與彼眾生。為離苦緣。故名超一切苦緣。解脫分善是彼方便。次明順抉擇。則是知苦斷集證滅修道。知苦有三。一顛倒依處。能知欲界苦。二邪行依處。知色界苦。三內離增上慢所依處者。知無色苦。修依處事者。此斷集也。作證修習事者。則是證滅修道。下明見道中。今彼堅固事者。一向見道永不退轉為凡故名堅固。彼行相事者。是相見道。彼所緣事者。則相見道所緣之事。已斷未斷觀察善巧事者。于相見道中。觀察見惑已斷。修惑未斷。修位六者。彼散亂事者。已出見道未入修道。中間漸起散亂心也。不散亂事不散亂依處事者。此二總是定事。是斷欲界修惑方便道也。不散亂所依。則唯取定體。不散亂事者。除一

【現代漢語翻譯】 現代漢語譯本 三炎魔天（欲界六慾天之一）。四梵眾天（色界初禪天）。二十九件事中，前四種是染污的。指的是依賴雜染品而攝持諸行之事，這就是五蘊。五蘊次第隨之流轉，這就是緣起。三是人執（我執）。四是法執。由於這兩種執著，成為未來世流轉的原因。 下面有二十五件事是清凈的。其中四種是世間善法。指的是依賴清凈品而繫念于所緣之事，這就是欲界的聞慧。繫心為四念處（身念處、受念處、心念處、法念處）之境，勤精進之事，這就是思慧。心安住之事，這就是得未至禪（色界定前方便）。觀法樂住之事，這就是得根本禪（色界四禪）。 下面有二十一件事是出世清凈的。其中一種是解脫分（趣向解脫的善根）。四種是順抉擇分（四加行道：暖位、頂位、忍位、世第一位）。四種是見道（初果）。六種是修道（二果、三果）。四種是無學道（四果阿羅漢）。后兩種校量顯示殊勝。超越一切苦緣方便之事，生起則是順解脫分善根。涅槃與那些眾生，是遠離苦緣的，所以名為超越一切苦緣。解脫分善根是那方便。 其次說明順抉擇分，那就是知苦、斷集、證滅、修道。知苦有三種：一是顛倒依處，能知欲界苦。二是邪行依處，知**苦（原文此處有缺失，無法確定具體含義）。三是內離增上慢所依處，知無色界苦。修依處之事，這是斷集。作證修習之事，這是證滅修道。 下面說明見道中，現在那些堅固之事，一向見道永不退轉，因為是凡夫所以名為堅固。那些行相之事，是相見道。那些所緣之事，則是相見道所緣之事。已斷未斷觀察善巧之事，于相見道中，觀察見惑已斷，修惑未斷。修位六種，那些散亂之事，已出見道未入修道，中間漸漸生起散亂心。不散亂之事，不散亂依處之事，這兩種總是定事，是斷欲界修惑的方便道。不散亂所依，則唯取定體。不散亂之事，除一

【English Translation】 English version Three Yama Heavens (one of the six desire heavens in the desire realm). Four Brahma Heavens (the first dhyana heaven in the form realm). Among the twenty-nine matters, the first four are defiled. This refers to relying on the defiled category to encompass all actions, which are the five aggregates (skandhas). The sequential transformation of these five aggregates is dependent origination (pratītyasamutpāda). Three are personal attachments (ātmagraha, self-grasping). Four are dharma attachments (dharmagraha, grasping at phenomena). Due to these two attachments, they become the cause of transmigration in future lives. Below, there are twenty-five matters that are pure. Among them, four are worldly virtuous dharmas. This refers to relying on the pure category to focus the mind on the object of attention, which is the wisdom of hearing (śruta-mayā prajñā) in the desire realm. Focusing the mind on the realm of the four foundations of mindfulness (smṛtyupasthāna: body, feeling, mind, and dharma), and the matter of diligent effort, this is the wisdom of thinking (cintā-mayā prajñā). The matter of the mind abiding in peace, this is attaining the preliminary dhyana (anāgamya-dhyāna). The matter of observing the joy of dharma and abiding, this is attaining the fundamental dhyana (mūla-dhyāna, the four dhyanas of the form realm). Below, there are twenty-one matters that are supramundane pure. Among them, one is the part of liberation (mokṣa-bhāgīya, roots of good tending towards liberation). Four are the parts conforming to discernment (nirvedha-bhāgīya, the four stages of progress: warmth, peak, forbearance, and the highest worldly dharma). Four are the path of seeing (darśana-mārga, the first fruit of stream-enterer). Six are the path of cultivation (bhāvanā-mārga, the second and third fruits). Four are the path of no more learning (aśaikṣa-mārga, the fourth fruit of arhat). The latter two comparisons show superiority. The matter of surpassing all suffering conditions and expedient means, arising is the root of good conforming to the part of liberation. Nirvana and those beings are separated from the conditions of suffering, therefore it is called surpassing all suffering conditions. The root of good of the part of liberation is that expedient means. Next, explaining the parts conforming to discernment, that is knowing suffering (duḥkha), abandoning accumulation (samudaya), realizing cessation (nirodha), and cultivating the path (mārga). Knowing suffering has three aspects: first, the basis of perversion, which can know the suffering of the desire realm. Second, the basis of wrong conduct, knowing the ** suffering (the original text is incomplete here, and the specific meaning cannot be determined). Third, the basis of internally abandoning the place of arrogance, knowing the suffering of the formless realm. The matter of cultivating the basis, this is abandoning accumulation. The matter of making realization and cultivation, this is realizing cessation and cultivating the path. Below, explaining the path of seeing, now those firm matters, the path of seeing is always firm and never regresses, because it is a common person, therefore it is called firm. Those aspects of conduct, are the path of seeing the characteristics. Those objects of attention, are the objects of attention of the path of seeing the characteristics. The matter of skillfully observing what has been cut off and what has not been cut off, in the path of seeing the characteristics, observing that the delusions of view have been cut off, and the delusions of cultivation have not been cut off. There are six stages of cultivation, those scattered matters, having left the path of seeing and not yet entered the path of cultivation, gradually giving rise to scattered thoughts in between. The matter of not being scattered, the matter of the basis of not being scattered, these two are always matters of samadhi, which is the expedient path for cutting off the delusions of cultivation in the desire realm. The basis of not being scattered, then only takes the essence of samadhi. The matter of not being scattered, except one

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定數。余同時法不棄。修習劬勞加行事者。則斷欲界修惑無礙道也。修習勝利事者。離色無色無礙道也。彼彼堅牢事者。則金剛心也。無學四者。攝聖行事者。則如理智盡無生智。攝聖行眷屬事者。如量智盡無生智也。通達真實事者。欲入無餘應觀真實事也。證得涅槃事者。欲入無餘先入滅定。則于滅定賴耶心中而般涅槃。于善說法毗奈耶中至見頂事者。意明修前下品解脫分善。超升外道上品正見頂也。及則於此乃至故名為退者。明彼外道不修解脫分善則名退失。非現起邪見過失名為退也。縱起向前聞思未至定根本定。世間福善亦名為退。此是應得不得。是未得退。次解調伏。若於是處至名調伏者。若說別解脫戒前後方便隨順根本。名相應法。又說發戒心。名別解脫相應之法。如是言教。皆名調伏。言七相者。景雲。一者說受遮戒。二者說受性戒。三者說犯戒緣。四者說犯性罪也。五者說持戒事。六者說犯已能出離事。七者說對有識人舍律儀事。今解。一者說受戒儀式。二說根本重罪。三者說犯戒緣。四者說凡夫有犯自性。五者說聖者無犯自性。六者說悔過事。七者說舍戒也。下解本母。初總標列十一種相。二次第解。初辨俗相有三。一說數取趣。二說有見遍計所執。三說依他作用事業。二勝義相。謂說七真如。三菩

【現代漢語翻譯】 現代漢語譯本 定數。其餘同時生起的法不會被捨棄。修習勤勞加行的人，能斷除欲界的修惑，證得無礙道。修習殊勝利益的人，能斷除色界和無色界的修惑，證得無礙道。彼彼堅牢的事，指的是金剛喻定。無學位的四種智慧，攝持聖者之行的，是如理智、盡智和無生智。攝持聖者之行眷屬的，是如量智、盡智和無生智。通達真實義的人，想要進入無餘涅槃，應當觀察真實義。證得涅槃的人，想要進入無餘涅槃，先進入滅盡定，然後在滅盡定的阿賴耶識心中般涅槃。在善說法和毗奈耶中達到見頂位的人，意思是說修習前面的下品解脫分善根，超越外道的上品正見頂。『以及因此乃至』所以稱為退失，說明那些外道不修習解脫分善根，所以稱為退失，並非指現起邪見的過失稱為退失。即使發起向前聽聞思惟，沒有達到定，根本定，世間福善，也稱為退失。這是應得而未得，是未得的退失。接下來解釋調伏。如果在這個地方達到稱為調伏，如果說別解脫戒的前後方便隨順根本，稱為相應法。又說發起戒心，稱為別解脫相應的法。這樣的言教，都稱為調伏。說到七相，景雲說：一是說受遮戒，二是說受性戒，三是說犯戒的因緣，四是說犯性罪，五是說持戒的事，六是說犯戒后能夠出離的事，七是說對有識之人捨棄律儀的事。現在解釋：一是說受戒的儀式，二是說根本重罪，三是說犯戒的因緣，四是說凡夫有犯戒的自性，五是說聖者沒有犯戒的自性，六是說懺悔的事，七是說舍戒。下面解釋本母。首先總標列十一種相，然後次第解釋。首先辨別俗相有三種：一是說數取趣（pudgala，補特伽羅，指不斷輪迴的個體），二是說有見遍計所執（darśana-parāmṛṣṭa，由見解引起的遍計所執），三是說依他作用事業（paratantra-lakṣaṇa，依賴他者而生的現象）。二是勝義相，是說七真如（saptatathatā，七種真如），三菩

【English Translation】 English version Fixed number. The remaining simultaneous dharmas are not abandoned. Those who practice diligent effort will sever the afflictions of the desire realm and attain the unobstructed path. Those who practice superior benefits will sever the afflictions of the form and formless realms and attain the unobstructed path. 'Those, those firm things' refer to the Vajra-like Samadhi (vajropamasamādhi). The four wisdoms of the non-learner (aśaikṣa), those that encompass the conduct of the noble ones, are the wisdom of appropriateness (yathābhūta-jñāna), the wisdom of exhaustion (kṣaya-jñāna), and the wisdom of non-arising (anutpāda-jñāna). Those that encompass the retinue of the conduct of the noble ones are the wisdom of measure (yathāvad-jñāna), the wisdom of exhaustion, and the wisdom of non-arising. Those who understand the true meaning, wishing to enter nirvana without remainder (anupadhiśeṣa-nirvāṇa), should contemplate the true meaning. Those who attain nirvana, wishing to enter nirvana without remainder, first enter the cessation attainment (nirodha-samāpatti), and then attain parinirvana (parinirvāṇa) in the alaya-consciousness (ālayavijñāna) of the cessation attainment. Those who reach the peak of vision (dṛṣṭi-śikhara) in the well-spoken Dharma and Vinaya (vinaya), mean that by cultivating the preceding lower-grade liberation-part virtuous roots (mokṣabhāgīya-kuśalamūla), they surpass the heretics' upper-grade right view peak. 'And thus even until' therefore called regression, explains that those heretics do not cultivate liberation-part virtuous roots, so they are called regression, not that arising wrong views is called regression. Even if one initiates forward hearing and thinking, without reaching samadhi, fundamental samadhi, or worldly meritorious deeds, it is also called regression. This is failing to obtain what should be obtained, it is regression of non-attainment. Next, explaining taming. If reaching this place is called taming, if speaking of the preliminary and subsequent means of the Pratimoksha (prātimokṣa) precepts in accordance with the root, it is called corresponding Dharma. Also, speaking of generating the mind of precepts is called the Dharma corresponding to the Pratimoksha. Such teachings are all called taming. Speaking of the seven aspects, Jingyun says: First is speaking of receiving prohibited precepts, second is speaking of receiving nature precepts, third is speaking of the causes of violating precepts, fourth is speaking of violating nature sins, fifth is speaking of the matters of upholding precepts, sixth is speaking of being able to escape after violating precepts, seventh is speaking of abandoning the precepts to those with consciousness. Now explaining: First is speaking of the ceremony of receiving precepts, second is speaking of fundamental grave offenses, third is speaking of the causes of violating precepts, fourth is speaking of ordinary people having the nature of violating precepts, fifth is speaking of noble ones not having the nature of violating precepts, sixth is speaking of the matters of repentance, seventh is speaking of abandoning precepts. Below explaining the Root Matrix (mātṛkā). First, generally listing eleven aspects, then explaining in order. First, distinguishing mundane aspects, there are three: First is speaking of the Pudgala (pudgala, the individual who continuously transmigrates), second is speaking of the view-based conceptual imputation (darśana-parāmṛṣṭa, conceptual imputation arising from views), third is speaking of the dependent origination activity (paratantra-lakṣaṇa, phenomena arising in dependence on others). Second is the ultimate aspect, which is speaking of the seven suchnesses (saptatathatā, seven kinds of suchness), three Bodhi

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提分法所緣相。則說一切所知之事。四明行相。謂說八行。一諦實。謂諸法如。二安住。乃至或復安立穩密顯了記別差別者。隱密說者。謂有問我與世間常無常等。但語彼云我說此不可說。名隱密說。顯了說者。有如法問。還如法記等。三過失。四功德如文。五理趣當知六種。第六意趣理趣。則時意等四意。六流轉。言三有為相者。以住異合說故。七道理。有四道理。一觀待道理謂若因若緣能生諸行等者。諸行若欲生觀待因緣。及欲說亦待說因。二作用道理諸若因緣能得諸法者。如六根證得六塵各有作用。或能成辨者。如四大種各能成辨自所作用。或復生已作諸業用者。隨是何法因生已作諸業用。三證成道理。謂若因緣能合所立所說所標義得成立令正覺悟者。謂由三支令所詮義得成立。令敵論者生正覺悟。又解。舉其因喻。令所立宗義得成立。此則略辨。次當廣釋。又證成道理略有二種。一清凈二不清凈。由五種相名為清凈。一現行見所得相謂一切行皆無常性等此為世間現量所得名現所得相者。據粗一期死生無常。逼迫等苦。有所為作不得自在無我等性。名為世間現量所得。一依止現見所得相。謂一切行皆剎那性。是一門。他世有性是第二。凈不凈業無失壞性是第三。此舉能依所比知法。由彼能依粗重無常性現可得故

者。一斯死生粗無常性。必依微細剎那無常。既有能依粗無常性。將知必有剎那細無常也。由諸有情種種差別依種種業現可得故者。現見有情種種苦樂依于善惡諸業而得。今諸有情復造善惡。比知他世有苦樂性。由諸有情若樂若苦凈不凈業以為依止現可得故者。現見有情所受苦樂依善惡業。比知凈不凈業必當牽果無有失壞。三自類譬喻所引相謂于內外諸行聚中引世共知所得生死以為譬喻者。重成以粗無常喻細無常。名為自類。引世共知所得生等種種苦相以為譬喻者。重成以粗苦苦喻細行苦。名為自類。引世共知不自在相以為譬喻者。重成世間共知不自在相。喻細無我。又復于外至以為譬喻者。重舉粗相盛衰喻細無常。四圓成實相謂即如是乃至名圓成實相者。依前三理立義決定。名圓成實。五善清凈言教相。如文可知。一切智相當有幾下。因問答辨一切智相略有五種。初辨后結。言如是生故者結初。若有出現世間一切智聲無不普聞。結餘四句可知。善男子如是證成道理由現量故者。結上現見所得相。由比量故者。結次三相。謂依止現見所得相。自類譬喻所引相。圓成實相。由聖教量故者。結彼第五善清凈言教相。如是三重由五種相名為清凈。次辨不清凈由七種相。須知因明。以因中說不成不定。及舉相違不成。相違各四

【現代漢語翻譯】 現代漢語譯本 一者，生死粗相無常，實則依賴於微細的剎那無常。既然有能依賴的粗相無常，可知必定存在剎那的微細無常。 『由諸有情種種差別依種種業現可得故』：現今可見眾生種種苦樂皆由善惡諸業所致。如今眾生復又造作善惡之業，由此可以推知他世亦有苦樂之果報。 『由諸有情若樂若苦凈不凈業以為依止現可得故』：現今可見眾生所受之苦樂皆依賴於善惡之業。由此可以推知清凈與不清凈之業必定牽引果報，不會有絲毫的失壞。 三者，自類譬喻所引之相，是指于內外諸行聚集中，引用世間共知的生死現象作為譬喻：再次以粗相無常來比喻微細無常，這被稱為『自類』。引用世間共知的生老病死等種種苦相作為譬喻：再次以粗相的苦苦來比喻微細的行苦，這被稱為『自類』。引用世間共知的不自在相作為譬喻：再次以世間共知的不自在相來比喻微細的無我。更進一步，以外在的盛衰變化作為譬喻：再次舉出粗相的盛衰來比喻微細的無常。 四者，圓成實相，是指『即如是』乃至『名圓成實相』：依據前述三種道理來確立定義，這被稱為『圓成實』。 五者，善清凈言教相，其含義如經文所示。一切智相大概有幾種？通過問答來辨析一切智相，大致有五種。先辨別，后總結。『言如是生故』是總結第一種。『若有出現世間一切智聲無不普聞』，總結其餘四句，含義可知。『善男子，如是證成道理由現量故』，總結以上現見所得之相。『由比量故』，總結第二、三、四種相，即依賴於現見所得之相、自類譬喻所引之相、圓成實相。『由聖教量故』，總結第五種善清凈言教相。如此三重，由五種相構成清凈。接下來辨析不清凈，由七種相構成。須知因明，因為因中說了不成、不定，以及舉出相違，不成和相違各有四種。

【English Translation】 English version Firstly, the coarse impermanence of life and death actually relies on the subtle impermanence of each moment (ksana). Since there is a coarse impermanence to rely on, it can be known that there must be subtle impermanence in each moment. 'Because the various differences of sentient beings are obtained based on various karmas': It is now visible that the various sufferings and joys of sentient beings are caused by good and bad karmas. Now that sentient beings are creating good and bad karmas again, it can be inferred that there will be suffering and joy in other lives as well. 'Because the joy or suffering of sentient beings is obtained based on pure or impure karma': It is now visible that the suffering and joy experienced by sentient beings depend on good and bad karma. From this, it can be inferred that pure and impure karma will inevitably lead to consequences without any loss or destruction. Thirdly, the characteristics drawn from analogies of the same kind refer to using the commonly known phenomena of birth and death as analogies within the aggregates of internal and external phenomena: Using coarse impermanence to illustrate subtle impermanence again is called 'same kind'. Using the commonly known suffering aspects of birth, aging, sickness, and death as analogies: Using coarse suffering to illustrate subtle suffering of conditioned existence again is called 'same kind'. Using the commonly known aspect of non-self as an analogy: Using the commonly known aspect of non-self to illustrate subtle non-self again. Furthermore, using external prosperity and decline as an analogy: Using the coarse aspects of prosperity and decline to illustrate subtle impermanence again. Fourthly, the perfectly established reality (Parinispanna-lakshana) refers to 'just like this' up to 'called perfectly established reality': Establishing a definition based on the aforementioned three principles is called 'perfectly established'. Fifthly, the characteristic of well-purified teachings, its meaning is as shown in the scriptures. How many aspects of omniscience (Sarvajnatva) are there approximately? Through questions and answers, the aspects of omniscience are distinguished, roughly there are five. First distinguish, then summarize. 'Because it is born like this' summarizes the first one. 'If the sound of omniscience appears in the world, it will be universally heard', summarizes the remaining four sentences, the meaning is knowable. 'Good man, thus proving the path is based on direct perception', summarizes the above aspects obtained through direct perception. 'Because of inference', summarizes the second, third, and fourth aspects, namely relying on the aspects obtained through direct perception, the aspects drawn from analogies of the same kind, and the perfectly established reality. 'Because of scriptural authority', summarizes the fifth aspect of well-purified teachings. Thus, threefold, the five aspects constitute purity. Next, distinguish impurity, which is constituted by seven aspects. It should be known that in Hetu-vidya (logic), because in the cause it is said to be unproven, uncertain, and raising contradiction, unproven and contradiction each have four types.

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。不定有六。一一別釋。如彼商羯羅王所造小因因明論。此中所說七相當彼何過耶。景雲。今此文中當其六不定中五。除相違決定。一者此余同類可得相者。此當同品一分轉異品遍轉。如言聲非勤勇無間所發因言無常性故。非勤勇無間所發宗以電空為同品。無常性因於電即有于空則無。以瓶等為異品。無常性因於彼遍有。今此文中。但明同品一分轉。故云此余同類可得。此宗之外同品之中有此無常性因可得。故云此余。二者此余異類可得相者。即是異品一分轉同品遍轉。如言聲是勤勇無間所發因云無常性故。此宗以瓶等為同品。無常性因於彼遍轉。以電空為異品。彼無常性因於電是有。于空即無。此宗之外異品一分得有無常性義。故云此余異類可得。略不言同品遍有。三者一切同類可得相者。即是共不定。如說聲常所量性故。此因於同品異品皆有。今此文中且明同品可得。四者一切異類可得相者。則是不共。如說聲常是所聞故。無同法喻但有異喻。以除聲外並非所聞。故云一切異類可得。五者異類譬喻所得者。則是俱品一分轉。如說聲常無質礙故等。以同品一分轉異品亦有一分轉。故言異類譬喻所得相。六者非圓成實相者。支因不具。名非圓成。七者非善清凈言教相者。如立聲常所作性故。此因但于異品中有。故能立

【現代漢語翻譯】 現代漢語譯本：不確定性有六種，現在一一分別解釋。就像商羯羅王所造的《小因因明論》中所說的那樣。這裡所說的七種情況與那裡的情況相比，有什麼不同呢？景雲說，現在這篇文章中，相當於六種不確定性中的五種，除了相違決定。第一種是『此余同類可得相』，這相當於在同品中一部分成立，在異品中普遍成立。例如，『聲音不是由努力無間斷地產生，因為它是無常的』。『非勤勇無間所發』作為宗，以閃電和天空為同品。『無常性』這個因在閃電中存在，在天空中則不存在。以瓶子等為異品，『無常性』這個因在它們中普遍存在。現在這篇文章中，只說明瞭在同品中一部分成立，所以說『此余同類可得』。在這個宗之外，同品之中可以找到這個『無常性』的因，所以說『此余』。第二種是『此余異類可得相』，這相當於在異品中一部分成立，在同品中普遍成立。例如，『聲音是由努力無間斷地產生，因為它是無常的』。這個宗以瓶子等為同品，『無常性』這個因在它們中普遍成立。以閃電和天空為異品，『無常性』這個因在閃電中存在，在天空中則不存在。在這個宗之外，異品中一部分可以找到『無常性』的意義，所以說『此余異類可得』。這裡省略了在同品中普遍存在的情況。第三種是『一切同類可得相』，這相當於共不定。例如，說『聲音是常，因為它是可量度的』。這個因在同品和異品中都存在。現在這篇文章中，只說明瞭在同品中可以找到。第四種是『一切異類可得相』，這相當於不共。例如，說『聲音是常，因為它是可聽的』。沒有同法喻，只有異喻，因為除了聲音之外，沒有什麼是可聽的。所以說『一切異類可得』。第五種是『異類譬喻所得者』，這相當於在同品和異品中都有一部分成立。例如，說『聲音是常，因為它沒有實體障礙』等等。因為在同品中一部分成立，在異品中也有一部分成立，所以說『異類譬喻所得相』。第六種是『非圓成實相者』，支因不完備，就叫做『非圓成』。第七種是『非善清凈言教相者』，例如，立論說『聲音是常，因為它是被製造出來的』。這個因只在異品中存在，所以能夠成立。 English version: There are six types of uncertainty, which will now be explained individually. As stated in the Little Hetu-vidya (因明論) composed by King Śaṅkara (商羯羅王), what is the difference between the seven cases mentioned here and those there? Jingyun (景雲) said that in this text, five of the six uncertainties are covered, except for the contradictory determination. The first is 'this remainder is obtainable in similar classes' (此余同類可得相), which corresponds to being partially present in the similar class and universally present in the dissimilar class. For example, 'Sound is not produced by effort without interruption, because it is impermanent.' 'Not produced by effort without interruption' is the thesis (宗), with lightning and space as the similar class. The reason 'impermanence' exists in lightning but not in space. With pots, etc., as the dissimilar class, the reason 'impermanence' is universally present in them. Now, this text only explains that it is partially present in the similar class, so it says 'this remainder is obtainable in similar classes.' Outside of this thesis, the reason 'impermanence' can be found within the similar class, so it says 'this remainder.' The second is 'this remainder is obtainable in dissimilar classes' (此余異類可得相), which is partially present in the dissimilar class and universally present in the similar class. For example, 'Sound is produced by effort without interruption, because it is impermanent.' This thesis takes pots, etc., as the similar class, and the reason 'impermanence' is universally present in them. Taking lightning and space as the dissimilar class, the reason 'impermanence' exists in lightning but not in space. Outside of this thesis, the meaning of 'impermanence' can be partially found in the dissimilar class, so it says 'this remainder is obtainable in dissimilar classes.' It omits the case of being universally present in the similar class. The third is 'all similar classes are obtainable' (一切同類可得相), which corresponds to the common uncertainty. For example, saying 'Sound is permanent, because it is measurable.' This reason exists in both the similar and dissimilar classes. Now, this text only explains that it can be found in the similar class. The fourth is 'all dissimilar classes are obtainable' (一切異類可得相), which corresponds to the uncommon. For example, saying 'Sound is permanent, because it is audible.' There is no example of similar property, only an example of dissimilar property, because nothing other than sound is audible. So it says 'all dissimilar classes are obtainable.' The fifth is 'that which is obtained by analogy from dissimilar classes' (異類譬喻所得者), which corresponds to being partially present in both the similar and dissimilar classes. For example, saying 'Sound is permanent, because it has no material obstruction,' etc. Because it is partially present in the similar class and also partially present in the dissimilar class, it says 'the characteristic of that which is obtained by analogy from dissimilar classes.' The sixth is 'that which is not a perfectly accomplished reality' (非圓成實相者), where the supporting reason is incomplete, and is called 'not perfectly accomplished.' The seventh is 'that which is not a well-purified verbal instruction' (非善清凈言教相者), for example, asserting 'Sound is permanent, because it is produced.' This reason only exists in the dissimilar class, so it can be established.

【English Translation】 English version: There are six types of uncertainty, which will now be explained individually. As stated in the Little Hetu-vidya (因明論) composed by King Śaṅkara (商羯羅王), what is the difference between the seven cases mentioned here and those there? Jingyun (景雲) said that in this text, five of the six uncertainties are covered, except for the contradictory determination. The first is 'this remainder is obtainable in similar classes' (此余同類可得相), which corresponds to being partially present in the similar class and universally present in the dissimilar class. For example, 'Sound is not produced by effort without interruption, because it is impermanent.' 'Not produced by effort without interruption' is the thesis (宗), with lightning and space as the similar class. The reason 'impermanence' exists in lightning but not in space. With pots, etc., as the dissimilar class, the reason 'impermanence' is universally present in them. Now, this text only explains that it is partially present in the similar class, so it says 'this remainder is obtainable in similar classes.' Outside of this thesis, the reason 'impermanence' can be found within the similar class, so it says 'this remainder.' The second is 'this remainder is obtainable in dissimilar classes' (此余異類可得相), which is partially present in the dissimilar class and universally present in the similar class. For example, 'Sound is produced by effort without interruption, because it is impermanent.' This thesis takes pots, etc., as the similar class, and the reason 'impermanence' is universally present in them. Taking lightning and space as the dissimilar class, the reason 'impermanence' exists in lightning but not in space. Outside of this thesis, the meaning of 'impermanence' can be partially found in the dissimilar class, so it says 'this remainder is obtainable in dissimilar classes.' It omits the case of being universally present in the similar class. The third is 'all similar classes are obtainable' (一切同類可得相), which corresponds to the common uncertainty. For example, saying 'Sound is permanent, because it is measurable.' This reason exists in both the similar and dissimilar classes. Now, this text only explains that it can be found in the similar class. The fourth is 'all dissimilar classes are obtainable' (一切異類可得相), which corresponds to the uncommon. For example, saying 'Sound is permanent, because it is audible.' There is no example of similar property, only an example of dissimilar property, because nothing other than sound is audible. So it says 'all dissimilar classes are obtainable.' The fifth is 'that which is obtained by analogy from dissimilar classes' (異類譬喻所得者), which corresponds to being partially present in both the similar and dissimilar classes. For example, saying 'Sound is permanent, because it has no material obstruction,' etc. Because it is partially present in the similar class and also partially present in the dissimilar class, it says 'the characteristic of that which is obtained by analogy from dissimilar classes.' The sixth is 'that which is not a perfectly accomplished reality' (非圓成實相者), where the supporting reason is incomplete, and is called 'not perfectly accomplished.' The seventh is 'that which is not a well-purified verbal instruction' (非善清凈言教相者), for example, asserting 'Sound is permanent, because it is produced.' This reason only exists in the dissimilar class, so it can be established.

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言教非善清凈。上來列名。下解釋中先解第三。言若一切法意識所識性是名一切同類可得相者。如立聲常是意識識故。若爾意識則識一切諸法。為如虛空是意識識故聲是其常。為如瓶等是意識識故聲是無常。言若一切法相性業法因果異相至是名一切異類可得相者。此解第五俱品一分轉。聲論師如立聲是常無質礙性故。常宗以虛空極微為同品。此無質礙因。于虛空有于極微即無。以瓶樂等為異品。此無質礙因。於樂等有于瓶等無。故言由隨如是一分展轉同異品相。是名此余同異類可得相。言若決定展轉各各異相是名一切異類可得相者。此解第四一切異類可得。則是不共不定。如說聲常所聞性等。善男子乃至是名非圓成實相者。此解第一。此余同類可得相。則是同品一分轉異品遍轉。言又於此余異類可得相至亦名非圓成實者。此解第二。此余異類可解相及譬喻中一切同類相。則解異品一分轉同品遍轉。言非圓成實故非善觀察清凈道理不清凈故不應修習者。此釋第六非圓成實相。支因不具理不清凈。不應修習。言若異類譬喻所引相至體性皆不清凈者。此解第七非善清凈言教相。如立聲常所作性故。以虛空為同品電瓶為異品。此因但于異品中有。故言異類譬喻所引相。泰法師云。第一句立因不成。如立宗云總蘊是無常。因言意

【現代漢語翻譯】 現代漢語譯本 言教如果不是善巧清凈的，以下列出名稱，在下面的解釋中先解釋第三種。如果說一切法，其意識所識別的性質，就叫做『一切同類可得相』（一切事物共有的、可以獲得的特徵）。例如，如果立論『聲音是常』，理由是『因為它是意識所識別的』。如果這樣，那麼意識就能識別一切諸法了嗎？是像虛空那樣，因為意識能識別它，所以聲音是常？還是像瓶子等那樣，因為意識能識別它們，所以聲音是無常？ 如果說一切法的相、性、業、法、因、果的差異，就叫做『一切異類可得相』（一切事物差異的、可以獲得的特徵）。這解釋了第五種，即『俱品一分轉』（在同品的一部分中出現）的情況。例如，聲論師立論『聲音是常』，理由是『因為它沒有實體阻礙的性質』。他們以虛空和極微作為同品。這個『無質礙』的因，在虛空中存在，但在極微中不存在。他們以瓶子和快樂等作為異品。這個『無質礙』的因，在快樂等中存在，但在瓶子等中不存在。所以說，由於隨順像這樣一部分的展轉，同品和異品的相狀，就叫做『其餘同異類可得相』（剩餘的同類和異類可以獲得的特徵）。 如果說決定性的、展轉的、各自不同的相狀，就叫做『一切異類可得相』（一切事物差異的、可以獲得的特徵）。這解釋了第四種，即『一切異類可得』，也就是不共不定。例如，如果說『聲音是常，因為它是所聞的性質』等等。 『善男子，乃至是名非圓成實相者』，這解釋了第一種。這種『其餘同類可得相』（剩餘的同類可以獲得的特徵），就是在同品的一部分中出現，在異品中普遍出現。 『言又於此余異類可得相至亦名非圓成實者』，這解釋了第二種。這種『其餘異類可解相』（剩餘的異類可以理解的特徵），以及譬喻中的『一切同類相』（所有同類的特徵），就是解釋異品的一部分中出現，同品中普遍出現。 『非圓成實故非善觀察清凈道理不清凈故不應修習者』，這解釋了第六種『非圓成實相』（不圓滿真實的特徵）。支因不具備，道理不清凈，不應該修習。 『若異類譬喻所引相至體性皆不清凈者』，這解釋了第七種『非善清凈言教相』（不善巧清凈的言教的特徵）。例如，如果立論『聲音是常，因為它是被製造的性質』。以虛空為同品，閃電和瓶子為異品。這個因只在異品中存在。所以說『異類譬喻所引相』（由異類比喻所引導的特徵）。泰法師說，第一句立因不成。例如，如果立宗說『總蘊是無常』，理由是『意』。

【English Translation】 English version If teachings are not skillful and pure, the following lists the names. In the explanations below, first explain the third. If it is said that all dharmas, whose nature is recognized by consciousness, are called 'Sarva-sadrśa-upalabdhi-lakṣaṇa' (the characteristic of obtaining all similar kinds). For example, if one posits 'sound is permanent' because 'it is recognized by consciousness.' If so, then can consciousness recognize all dharmas? Is it like space, because consciousness can recognize it, therefore sound is permanent? Or is it like a pot, because consciousness can recognize it, therefore sound is impermanent? If it is said that the differences in characteristics, nature, actions, laws, causes, and effects of all dharmas are called 'Sarva-vidṛśa-upalabdhi-lakṣaṇa' (the characteristic of obtaining all dissimilar kinds). This explains the fifth, which is the case of 'Sapakṣa-ekadeśa-vṛtti' (occurring in a part of the similar class). For example, the sound theorists posit 'sound is permanent' because 'it has no substantial obstruction.' They take space and atoms as the similar class. This reason of 'no substantial obstruction' exists in space but does not exist in atoms. They take pots and pleasure as the dissimilar class. This reason of 'no substantial obstruction' exists in pleasure but does not exist in pots. Therefore, it is said that due to following such a part's rotation, the characteristics of similar and dissimilar classes are called 'Śeṣa-sadrśa-vidṛśa-upalabdhi-lakṣaṇa' (the characteristic of obtaining the remaining similar and dissimilar kinds). If it is said that decisive, rotating, and individually different characteristics are called 'Sarva-vidṛśa-upalabdhi-lakṣaṇa' (the characteristic of obtaining all dissimilar kinds). This explains the fourth, which is 'Sarva-vidṛśa-upalabdhi' (obtaining all dissimilar kinds), which is the uncommon and uncertain. For example, if one says 'sound is permanent because it is the nature of being heard,' etc. 'Good man, even to the point of being called Asampūrṇa-satya-lakṣaṇa' (the characteristic of not being completely true), this explains the first. This 'Śeṣa-sadrśa-upalabdhi-lakṣaṇa' (the characteristic of obtaining the remaining similar kinds) is that which appears in a part of the similar class and appears universally in the dissimilar class. 'Furthermore, regarding this Śeṣa-vidṛśa-upalabdhi-lakṣaṇa even to the point of being called Asampūrṇa-satya' (not completely true), this explains the second. This 'Śeṣa-vidṛśa-upalabdhi-lakṣaṇa' (the characteristic of obtaining the remaining dissimilar kinds), and the 'Sarva-sadrśa-lakṣaṇa' (the characteristic of all similar kinds) in analogies, explains that which appears in a part of the dissimilar class and appears universally in the similar class. 'Because it is not completely true, because the principle of skillful observation and purity is not pure, it should not be practiced,' this explains the sixth 'Asampūrṇa-satya-lakṣaṇa' (the characteristic of not being completely true). The supporting reason is incomplete, the principle is not pure, and it should not be practiced. 'If the characteristics introduced by dissimilar analogies are all impure in nature,' this explains the seventh 'Asu-śuddha-vacana-lakṣaṇa' (the characteristic of unskillful and impure teachings). For example, if one posits 'sound is permanent because it is the nature of being produced.' Taking space as the similar class and lightning and pots as the dissimilar class. This reason exists only in the dissimilar class. Therefore, it is said 'Vidṛśa-dṛṣṭānta-parigṛhīta-lakṣaṇa' (the characteristic introduced by dissimilar analogies). Master Tai said that the first sentence establishes an unproven reason. For example, if one posits the thesis 'the aggregate of all skandhas is impermanent' because of 'mind'.

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識所識故。然無為同是意所識法非無常故。第二句。如立宗云聲是無常。因云耳識所聞故。然色香等異類法非耳識所聞。然是無常故。立因不成。若立宗云聲是常。因云從因生故。然更無有異類不取因生法是無常故。異類不可得。備云。初釋第三相。二釋第四相。即共不定。三釋第一相。即是同品一分轉異品譬喻遍轉故。于所立宗非決定故。名非圓滿。四釋第二相。即是異品一分轉同品譬喻遍轉故。于所成宗亦不決定。五釋第六相。六釋第五及第七相。如其次第異類所引故。非善言教。體性皆不清凈。景雲。此七相中。初四句攝五不定。謂第一句。攝同品一分轉異品遍轉及俱品一分轉。第二句。攝異品一分轉同品遍轉。第三句。攝共不定。第四句。攝不共不定。第五異類譬喻所得相者。攝法自相相違。第六非圓成實相者。攝四不成。圓第七非善清凈言教相。即攝余諸過。四法爾道理。如來出世至名法爾道理者。地常堅性乃至風常動性。善招樂報惡招苦果。故言有佛無佛法性安住法住法界。就行相中已辨第七。次解第八總別。謂總標一句。後後諸句廣釋明瞭。其義可知。就解本母十一相中總釋第四行相門訖。次釋第五自性相。謂我所說至名自性相者。本母中說有行有緣等。則說念住等自性相也。六解彼果相。謂世出世謂

【現代漢語翻譯】 現代漢語譯本 因為能被意識所識別。然而，『無為』（Nirvana，不生不滅的境界）同樣是被意識所識別的法，但它不是無常的。這是第二種情況。例如，如果立宗（Propositon）說『聲音是無常的』，而因（Reason）是『因為它能被耳識所聽到』。然而，顏色、香味等不同類別的法不能被耳識所聽到，但它們是無常的。因此，所立的因是不成立的。如果立宗說『聲音是常』，而因是『因為它從因緣而生』。然而，再也沒有其他不同類別的法不是從因緣而生，並且是無常的，因此，異類不可得。備云：首先解釋第三相，其次解釋第四相，即共不定。第三解釋第一相，即是同品（Similar instances）一部分轉，異品（Dissimilar instances）譬喻遍轉，因此，對於所立的宗不是決定的，所以名為『非圓滿』。第四解釋第二相，即是異品一部分轉，同品譬喻遍轉，因此，對於所成立的宗也不決定。第五解釋第六相。第六解釋第五和第七相，像它們的次第一樣，因為是異類所引導的，所以不是善的言教，體性都不清凈。景雲：這七相中，前四句涵蓋了五種不定，即第一句，涵蓋了同品一部分轉，異品遍轉以及俱品一部分轉。第二句，涵蓋了異品一部分轉，同品遍轉。第三句，涵蓋了共不定。第四句，涵蓋了不共不定。第五，異類譬喻所得的相，涵蓋了法自相相違。第六，非圓成實相，涵蓋了四種不成。圓第七，非善清凈言教相，即涵蓋了其餘的過失。四法爾道理。如來出世到名為法爾道理，地常有堅硬的性質，乃至風常有流動的性質，善行招來快樂的果報，惡行招來痛苦的果報，所以說無論有沒有佛，法性都安住，法都安住於法界。在行相中已經辨析了第七。接下來解釋第八總別，即總標一句，後面的句子廣泛地解釋，很明瞭，其意義可以知道。在解釋本母十一相中，總釋第四行相門完畢。接下來解釋第五自性相，即我所說到名為自性相，本母中說有行有緣等，則說念住等的自性相。六解釋彼果相，即世間和出世間。

【English Translation】 English version Because it is cognized by consciousness. However, 'Nirvana' (the state of non-birth and non-death), which is also a dharma cognized by consciousness, is not impermanent. This is the second case. For example, if the proposition (Propositon) states that 'sound is impermanent,' and the reason (Reason) is 'because it can be heard by ear-consciousness.' However, dharmas of different categories such as color and fragrance cannot be heard by ear-consciousness, but they are impermanent. Therefore, the established reason is not valid. If the proposition states that 'sound is permanent,' and the reason is 'because it arises from causes and conditions.' However, there are no other dissimilar dharmas that do not arise from causes and conditions and are impermanent, therefore, dissimilar instances are not available. Bei Yun: First, explain the third characteristic, and then explain the fourth characteristic, which is the common uncertain. Third, explain the first characteristic, which is that a part of similar instances transforms, and dissimilar instances are universally transformed by analogy, therefore, it is not definitive for the established proposition, so it is called 'non-complete.' Fourth, explain the second characteristic, which is that a part of dissimilar instances transforms, and similar instances are universally transformed by analogy, therefore, it is also not definitive for the established proposition. Fifth, explain the sixth characteristic. Sixth, explain the fifth and seventh characteristics, in their respective order, because they are guided by dissimilar instances, so they are not good teachings, and their nature is not pure. Jing Yun: Among these seven characteristics, the first four sentences cover five uncertainties, namely the first sentence, which covers a part of similar instances transforming, dissimilar instances universally transforming, and a part of both instances transforming. The second sentence covers a part of dissimilar instances transforming, and similar instances transforming universally. The third sentence covers the common uncertain. The fourth sentence covers the uncommon uncertain. Fifth, the characteristic obtained by dissimilar analogies covers the contradiction of the self-nature of dharmas. Sixth, the non-perfected real characteristic covers the four invalidities. The seventh, the non-good and pure teaching characteristic, covers the remaining faults. Four, the natural principle. From the Tathagata's appearance in the world to what is called the natural principle, the earth always has the nature of hardness, and even the wind always has the nature of movement, good deeds bring about happy results, and evil deeds bring about painful results, so it is said that whether there is a Buddha or not, the dharma-nature abides, and the dharma abides in the dharma-realm. The seventh has already been analyzed in the characteristics. Next, explain the eighth general and specific, that is, the general statement in one sentence, and the following sentences explain it extensively, which is clear, and its meaning can be known. In explaining the eleven characteristics of the root matrix, the general explanation of the fourth characteristic gate is completed. Next, explain the fifth self-nature characteristic, that is, what I said is called the self-nature characteristic, and the root matrix says that there are actions and conditions, etc., then it speaks of the self-nature characteristics of the four foundations of mindfulness, etc. Six, explain the characteristic of their result, that is, the worldly and the transcendental.

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煩惱斷者。世道伏斷煩惱。出世道永斷煩惱。此辨斷德。及所引發出世諸果功德者。此明智德。七彼領受開示。相謂則于彼至宣說開示者。以解脫智領受所得智斷功德。為他宣說。八明彼障礙法相。可知。九彼隨順法相謂則于彼多所作法者。于涅槃修隨順法。多有所作。名彼隨順。十彼過患相。則前障法能為過患。十一彼勝利相。即前能隨順法所有功德。第六明不共陀羅尼義。于中先請后答。答中長行及頌。長行中先敕聽許說。次正為解。第三略結。就正解中有其三句。初言染凈法皆無作用等者。即破吠世師等立實作用。及破實性計實有我非無假用。及假設數數趣者。又于佛法中初修學者執苦集雜染于先定有。執滅道法后得。如彼構畫。是遍計所執畢竟無體有何先後。若就依他因緣染凈。非無先後。次言凡夫異生乃至邪加行轉者。異生五蘊帶于煩惱不調柔。名粗重身。于粗重身執著人法自性差別。由彼宿習隨眠種子及妄見為緣故計我我所能見聞等。若有如實已下者。次明若知妄計。即能永斷粗重之身。獲得一切煩惱不住等者。涅槃名為煩惱不住。頌中有其三頌。如次頌前長行正解三句。第七明受用身心生起相。有二問答。初問答總辨佛心生起。次問答辨諸佛雖無加行。然遠由內地方便般若加行力故有心生起。有法喻合

【現代漢語翻譯】 現代漢語譯本 斷除煩惱者：以世間道（Shijian Dao，指世俗的方法）來伏斷煩惱，以出世間道（Chushijian Dao，指超越世俗的方法）來永遠斷除煩惱。這是辨別斷德（Duan De，斷除煩惱的功德）。以及所引發的出世間諸果功德，這是闡明智德（Zhi De，智慧的功德）。 七、他們領受開示，相互之間宣說開示，以解脫智領受所得的智慧斷除功德，為他人宣說。 八、他們所障礙的法相是可以知曉的。 九、他們隨順的法相，是指對於涅槃（Nirvana，佛教術語，指解脫）修行隨順之法，多有所作為，這叫做隨順。 十、他們的過患相，是指之前的障礙之法能夠成為過患。 十一、他們的勝利相，就是之前能夠隨順之法所具有的功德。 第六，闡明不共陀羅尼（Bugong Tuoluoni，獨特的總持法門）的意義。其中先提問，后回答。回答中包括長行（Changxing，散文形式的經文）和頌（Song，偈頌形式的經文）。長行中先是命令聽取並允許宣說，然後正式進行解釋，最後是簡略總結。在正式解釋中，有三句話。第一句說染凈法（Ran Jing Fa，污染和清凈的法）都沒有作用等等，這是爲了破斥吠世師（Vaisheshika，印度哲學流派）等所立的真實作用，以及破斥實性（Shixing，實在的自性）認為實有我（Wo，自我）並非沒有假用，以及假設數數趣（Shushu Qu，不斷輪迴）的觀點。又在佛法中，初學的人執著于苦集雜染（Ku Ji Za Ran，痛苦、集聚、混雜和染污）在先前已經存在，執著于滅道法（Mie Dao Fa，滅苦之道）是後來才得到的，就像他們構畫的那樣。這是遍計所執（Bian Ji Suo Zhi，虛妄分別所執著），畢竟沒有實體，哪裡有什麼先後？如果就依他因緣（Yita Yinyuan，依靠他力因緣）的染凈來說，並非沒有先後。 第二句說凡夫異生（Fanfu Yisheng，凡夫異類眾生）乃至邪加行轉（Xie Jiaxing Zhuan，錯誤的修行）等等，異生（Yisheng，異類眾生）的五蘊（Wuyun，色、受、想、行、識五種構成要素）帶有煩惱而不調柔，叫做粗重身（Cuzhong Shen，粗糙沉重的身體）。對於粗重身執著於人法自性差別，由於他們宿習（Suxi，前世的習氣）隨眠種子（Suimian Zhongzi，潛在的煩惱種子）以及妄見（Wangjian，虛妄的見解）為緣故，計較我我所（Wo Wo Suo，我和我所擁有的）能見聞等等。如果有人如實地瞭解以下內容…… 第三句闡明如果知道虛妄的計較，就能永遠斷除粗重之身，獲得一切煩惱不住等等。涅槃（Nirvana，佛教術語，指解脫）叫做煩惱不住。 頌中有三頌，依次頌揚前面長行中正式解釋的三句話。 第七，闡明受用身心生起的相狀。有兩個問答。第一個問答是總的辨別佛心（Foxin，佛陀的心）的生起。第二個問答是辨別諸佛雖然沒有加行（Jiaxing，努力修行），然而由於內在地方便般若（Bore，智慧）加行的力量，所以有心的生起。有法喻合（Fayu He，以法和比喻相結合）。

【English Translation】 English version Those who have severed afflictions: they subdue and sever afflictions through mundane paths (Shijian Dao), and they permanently sever afflictions through supramundane paths (Chushijian Dao). This is to distinguish the merit of severance (Duan De). And the merits of the supramundane fruits that are brought forth, this is to clarify the merit of wisdom (Zhi De). Seven, they receive and reveal teachings, speaking to each other, receiving the merits of wisdom and severance obtained through liberating wisdom, and proclaiming them to others. Eight, the characteristics of the dharmas they obstruct are knowable. Nine, their conforming characteristics refer to those who cultivate conforming dharmas towards Nirvana (Nirvana), and accomplish much, which is called conforming. Ten, their fault characteristics are that the previous obstructing dharmas can become faults. Eleven, their victory characteristics are the merits possessed by the previous dharmas that can conform. Sixth, clarifying the meaning of the unique Dharani (Bugong Tuoluoni). Among them, first ask, then answer. The answer includes prose (Changxing) and verses (Song). In the prose, first command to listen and permit the explanation, then formally explain, and finally briefly summarize. In the formal explanation, there are three sentences. The first sentence says that defiled and pure dharmas (Ran Jing Fa) have no function, etc., which is to refute the real function established by Vaisheshika and others, and to refute the real nature (Shixing) that assumes there is a real self (Wo) that is not without provisional use, and the view of constantly transmigrating (Shushu Qu). Also, in Buddhism, beginners are attached to suffering, accumulation, defilement, and impurity (Ku Ji Za Ran) as pre-existing, and are attached to the path of cessation (Mie Dao Fa) as being obtained later, just like their constructions. This is what is grasped by pervasive computation (Bian Ji Suo Zhi), which ultimately has no substance, so where is there any sequence? If we consider the defilement and purity of dependent origination (Yita Yinyuan), there is indeed a sequence. The second sentence says that ordinary beings (Fanfu Yisheng) and even wrong practices (Xie Jiaxing Zhuan), etc., the five aggregates (Wuyun) of ordinary beings carry afflictions and are not harmonious, which is called a coarse body (Cuzhong Shen). They are attached to the differences in the nature of persons and dharmas in the coarse body, and due to their habitual seeds (Suxi), dormant seeds (Suimian Zhongzi), and false views (Wangjian), they calculate 'I' and 'mine' (Wo Wo Suo), what can be seen and heard, etc. If someone truly understands the following... The third sentence clarifies that if one knows the false calculations, one can permanently sever the coarse body and obtain the non-abiding of all afflictions, etc. Nirvana (Nirvana) is called the non-abiding of afflictions. There are three verses, which successively praise the three sentences of the formal explanation in the preceding prose. Seventh, clarifying the characteristics of the arising of the body and mind of enjoyment. There are two questions and answers. The first question and answer generally distinguish the arising of the Buddha's mind (Foxin). The second question and answer distinguish that although the Buddhas do not have effort (Jiaxing), the mind arises due to the power of the wisdom (Bore) of the inner expedient effort. There is a combination of dharma and metaphor (Fayu He).

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。第八明化心有心無心義。心不可化。故佛化身無自依心。然依受用佛心。對緣利物。故云有依他心。第九明如來所行如來境界二差別相。此中據緣諸佛凈土。名如來所行。據緣五無量境利益有情事。名如來境界。第十明八相中成正覺轉法輪大涅槃三種皆無二相。意謂如來法身無此三相。對緣變動。名究竟凈。如來化身對緣變動。常示現故。有此三相。第十一明佛變德遠生他福。問意如來法身及自受用身眾生不能見聞奉事。于諸有情有何因緣。答中景雲。如來是彼增上所緣之因緣。故遠生他福。又彼化身是如來力所住持者。近由受用身起於他身。遠由法身住持化身。故彼二身亦生他福。泰云。如來者是受用身智慧。由智慧故。化為色聲。以如來色聲為增上緣故。眾生心識有似如來色聲相起。正是所緣如來色聲。但是增上所緣。非親所緣。如來智慧是彼增上所緣之因緣也。以親能變現為色聲故。第十二明如來法身對彼二乘解脫之身辨其差別。景備等云。言如來法身為諸有情故大智光及無量化身影像者。並據增上遠緣中說。從受用身出化身等。則親緣起。言謂大威德有情所住持故者。日月天子所住持力故放大光明。此況諸佛大威德者所證法身故。能現彼化身影像。諸有情業增上力故者。是第二緣。由諸有情為黑闇修光明業

【現代漢語翻譯】 現代漢語譯本 第八，闡明『化心有心無心』的含義。心是不可轉化的，所以佛的化身沒有可以依靠的『自依心』。然而，依靠受用佛的心，針對不同的因緣利益眾生，所以說有『依他心』。 第九，闡明如來所行（Tathagata's conduct）和如來境界（Tathagata's realm）這二者的差別相。這裡所說的『如來所行』，是指諸佛的清凈國土。而『如來境界』，是指以五無量境（five immeasurable states）利益有情眾生的事業。 第十，闡明八相成道（eight aspects of enlightenment）中，成正覺（achieving enlightenment）、轉法輪（turning the wheel of Dharma）、大涅槃（great Nirvana）這三種都沒有二相（duality）。意思是說，如來的法身（Dharmakaya）沒有這三種相，是針對因緣而變動的，名為究竟清凈（ultimate purity）。如來的化身（Nirmanakaya）針對因緣而變動，經常示現，所以有這三種相。 第十一，闡明佛的變現功德能使他人獲得福報。提問的意思是：如來的法身以及自受用身（Sambhogakaya）眾生不能見聞奉事，對於有情眾生有什麼因緣呢？回答中說，如來是他們增上所緣的因緣，所以能使他人獲得福報。而且，化身是如來的力量所住持的，近處由受用身生起於他身，遠處由法身住持化身，所以這兩個身也能使他人獲得福報。泰法師說，如來是受用身的智慧，由於智慧的緣故，化為色聲。以如來的色聲作為增上緣，眾生的心識中就會有類似如來色聲的相生起。這正是所緣的如來色聲，但是是增上所緣，不是親所緣。如來的智慧是他們增上所緣的因緣啊，因為親能變現為色聲。 第十二，闡明如來的法身與二乘（聲聞乘和緣覺乘）解脫之身的差別。景備等人說，所說的如來法身爲了有情眾生而有大智光以及無量化身影像，都是根據增上遠緣來說的。從受用身出化身等，則是親緣起。所說的『大威德有情所住持故』，就像日月天子所住持的力量而放出大光明一樣，這是比況諸佛大威德者所證的法身，所以能夠顯現化身影像。『諸有情業增上力故』，是第二種因緣，由於有情眾生爲了黑暗而修光明業。

【English Translation】 English version Eighth, clarifying the meaning of 'transformation of mind, mind with mind, mind without mind'. The mind cannot be transformed, therefore the Buddha's Nirmanakaya (transformation body) has no 'self-reliant mind' to depend on. However, relying on the Sambhogakaya (enjoyment body) Buddha's mind, it benefits sentient beings according to different conditions, so it is said to have a 'dependent mind'. Ninth, clarifying the difference between Tathagata's conduct and Tathagata's realm. Here, 'Tathagata's conduct' refers to the pure lands of all Buddhas. And 'Tathagata's realm' refers to the activities of benefiting sentient beings with the five immeasurable states. Tenth, clarifying that among the eight aspects of enlightenment, achieving enlightenment, turning the wheel of Dharma, and great Nirvana do not have duality. It means that the Dharmakaya (Dharma body) of the Tathagata does not have these three aspects, but changes according to conditions, and is called ultimate purity. The Nirmanakaya of the Tathagata changes according to conditions and constantly manifests, so it has these three aspects. Eleventh, clarifying that the Buddha's transformed merits can bring blessings to others. The question means: Since sentient beings cannot see, hear, or serve the Dharmakaya and Sambhogakaya of the Tathagata, what is the cause and condition for sentient beings? The answer says that the Tathagata is the dominant condition for them, so they can bring blessings to others. Moreover, the Nirmanakaya is sustained by the power of the Tathagata, arising from the Sambhogakaya in the near term and sustained by the Dharmakaya in the long term, so these two bodies can also bring blessings to others. Master Tai said that the Tathagata is the wisdom of the Sambhogakaya, and because of wisdom, it transforms into form and sound. Taking the form and sound of the Tathagata as the dominant condition, the consciousness of sentient beings will generate images similar to the form and sound of the Tathagata. This is precisely the object of perception, the form and sound of the Tathagata, but it is the dominant object of perception, not the direct object of perception. The wisdom of the Tathagata is the cause and condition of their dominant object of perception, because the direct can transform into form and sound. Twelfth, clarifying the difference between the Dharmakaya of the Tathagata and the liberation body of the Two Vehicles (Sravakayana and Pratyekabuddhayana). Jingbei and others said that the Dharmakaya of the Tathagata has great wisdom light and countless transformation body images for the sake of sentient beings, which are all based on the dominant distant condition. The emergence of the Nirmanakaya from the Sambhogakaya is the direct condition. The so-called 'sustained by beings of great power' is like the sun and moon gods releasing great light due to their sustaining power. This is a metaphor for the Dharmakaya realized by Buddhas of great power, so they can manifest transformation body images. 'Due to the dominant power of the karma of sentient beings' is the second condition, because sentient beings cultivate the karma of light for darkness.

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增上力故。感彼日月頗胝迦寶。故放大光。則譬諸眾生有見佛業緣。彼法身放大光明。非余水火頗胝迦寶能放光者。譬彼二乘證解脫身。無前二用故也。第十三明佛菩薩威德住持若道若行今諸有情於三界中身財圓滿。道謂十善業。行謂身語意妙行等。如來了知此道此行。是身財因。為彼豈說於此道行。順教修者。於一切處獲得身財無不圓滿。據如是義。名威德住持。問曰。欲色可爾。無色何有財寶。解云。于無色界中正報名身。定力所變名財。又解。身通三界。財唯欲色。總名三界身財也。第十四明穢土八事易得。二事難得。凈土翻此。二事易得。八事難得。如文可解。下立名時益。可知。

第七十九卷

上來抉擇初持瑜伽竟。自下第二抉擇持隨法瑜伽處。此處有四品。中但決住品。前三易故。不抉擇也。基師等云。此初一章復重抉擇功德品中五無量義。依四種住已下。乃是決隨法瑜伽。雖有此說。今依景師。判之如前。于中初牒前已訖。次正抉擇。文分有九。初明世界差別。景雲。言于清凈世界中無那落迦傍生鬼亦無三界亦無苦受者。不言無人天。是則凈土許有菩薩作人天形而非三界系也。已入三地菩薩由願力故於彼受生者。有文初地已上皆得往生此中雲何第三地者。約相三地得定依定修觀方得往生故

【現代漢語翻譯】 現代漢語譯本：由於增上力的緣故，感得如同日月般光亮的頗胝迦寶（一種寶石，象徵佛的清凈光明），所以能放出大光明。這就像眾生有見佛的業緣，佛的法身就能放出大光明。而不是其他的水火或頗胝迦寶所能放出的光芒。這又好比二乘（聲聞和緣覺）證得解脫之身，沒有前述兩種作用的緣故。第十三說明佛菩薩的威德住持，無論是道還是行，如今的有情眾生在三界中身和財富都圓滿。道指的是十善業，行指的是身語意三方面的妙行等。如來知曉此道此行是身和財富的原因，所以為他們宣說此道此行。順從教導修行的人，在一切處都能獲得身和財富的圓滿。根據這樣的意義，稱為威德住持。有人問：欲界和色界可以這樣說，但無色界哪裡來的財寶呢？解釋說：在無色界中，將正報之身稱為名身，由禪定之力所變化出來的稱為財。又解釋說：身通於三界，而財只存在於欲界和色界。總的來說，稱為三界的身財。第十四說明在穢土中，八件事容易得到，兩件事難以得到；在凈土中則相反，兩件事容易得到，八件事難以得到。具體內容可以參考原文理解。下面確立名稱時的利益，可以知曉。 第七十九卷 上面已經抉擇了初持瑜伽。下面第二部分抉擇持隨法瑜伽之處。此處有四品，只抉擇住品，因為前三品比較容易理解，所以不進行抉擇。基師等人認為，這第一章又重新抉擇了功德品中的五無量義。從『依四種住』以下，才是抉擇隨法瑜伽。雖然有這種說法，但現在依照景師的觀點，像前面那樣進行判斷。其中，首先是承接前面已經完成的內容，然後正式進行抉擇。文章分為九個部分。首先說明世界的差別。景師說：『在清凈世界中，沒有那落迦（地獄）、傍生（畜生）、鬼，也沒有三界，也沒有苦受。』這裡沒有說沒有人天，那麼凈土就允許有菩薩化現為人天之形，但並非三界所繫縛。已經進入三地（菩薩的第三個階位）的菩薩，由於願力的緣故，可以在那裡受生。有文章說初地（菩薩的第一個階位）以上的菩薩都可以往生，這裡為什麼說是第三地呢？這是從相上來說的，三地菩薩得到禪定，依靠禪定修習觀行，才能往生。

【English Translation】 English version: Due to the power of increasing causes and conditions, one perceives the poṭika jewel (a type of gem, symbolizing the pure light of the Buddha) that shines like the sun and moon, hence emitting great light. This is analogous to sentient beings having the karmic connection to see the Buddha, and the dharmakāya (the body of the Dharma, the ultimate reality) of the Buddha can emit great light, unlike other water, fire, or poṭika jewels that can emit light. This is also like the śrāvakas (hearers) and pratyekabuddhas (solitary realizers) of the Two Vehicles who attain the body of liberation, lacking the aforementioned two functions. Thirteenth, it explains the majestic power and sustenance of Buddhas and Bodhisattvas. Whether it is the path or the practice, sentient beings in the Three Realms are now complete in body and wealth. The path refers to the ten wholesome actions, and the practice refers to the wonderful actions of body, speech, and mind. The Tathāgata (the Thus-Gone One, an epithet of the Buddha) knows that this path and this practice are the cause of body and wealth, so he speaks of this path and this practice for them. Those who cultivate according to the teachings will obtain completeness in body and wealth everywhere. According to this meaning, it is called majestic power and sustenance. Someone asks: This may be so for the Desire Realm and the Form Realm, but where does the Formless Realm get its treasures? The explanation is: In the Formless Realm, the body of the retribution is called the name-body, and what is transformed by the power of dhyāna (meditation) is called wealth. Another explanation is: The body pervades the Three Realms, while wealth only exists in the Desire Realm and the Form Realm. In general, it is called the body and wealth of the Three Realms. Fourteenth, it explains that in the impure lands, eight things are easy to obtain, and two things are difficult to obtain; in the pure lands, it is the opposite: two things are easy to obtain, and eight things are difficult to obtain. The specific content can be understood by referring to the original text. The benefits of establishing the name below can be known. Volume 79 The above has determined the initial holding of Yoga. The second part below determines the place for holding the Yoga that follows the Dharma. There are four pīṭhas (sections) here, only the sthita-pīṭha (abiding section) is determined, because the first three pīṭhas are relatively easy to understand, so they are not determined. The Ji master and others believe that this first chapter again re-determines the five immeasurable meanings in the guṇa-pīṭha (merit section). From 'depending on the four abidings' onwards, it is the determination of the Yoga that follows the Dharma. Although there is this saying, now according to the view of the Jing master, the judgment is made as before. Among them, first is to inherit the content that has been completed before, and then formally determine. The article is divided into nine parts. First, explain the differences in the world. The Jing master said: 'In the pure world, there is no naraka (hell), tiryagyoni (animal realm), preta (hungry ghost), nor are there the Three Realms, nor is there suffering.' It does not say that there are no humans and devas (gods), then the Pure Land allows Bodhisattvas to manifest in the form of humans and devas, but they are not bound by the Three Realms. Bodhisattvas who have entered the Third Ground (the third stage of Bodhisattvas), due to the power of vows, can be born there. Some articles say that Bodhisattvas above the First Ground (the first stage of Bodhisattvas) can be reborn, why does it say the Third Ground here? This is from the perspective of appearance, Bodhisattvas of the Third Ground obtain dhyāna, and rely on dhyāna to cultivate vipaśyanā (insight meditation), then they can be reborn.

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作是說。無有異生及非異生二乘若異生菩薩得生彼者。此據實報凈土為論。下通異經。問若無異生菩薩及非異生二乘得生彼者何故菩薩教中說菩薩等意願于彼皆當往生。答為化懈怠眾生令集善根故密意說。泰云。理實而言。初地二地菩薩亦得生彼。今據凈土無慾三地已上離欲菩薩生於彼故。但說三地生於凈土。無有凡夫及二乘聖人凡夫菩薩得生於彼。若住寂二乘即入無餘。若發菩提心二乘即屬菩薩。故住寂二乘聖人一向不生。地前異生菩薩一向不生。下通經意。余處說若菩薩等及二乘意願于彼皆當往生。是如來別時意作如是說。基云。此文正是深密解脫經說凈土中無異生二乘等如文。舊來真諦等十解已上斷於人執。名為聖人。此義不爾。依此論等名為異生。亦未斷惑。若無異生已下。問答分別引經為問。經云。十唸唸阿彌陀佛得生彼國。何故今云第三地方生耶。答。文意明別時意故說生凈土。異生不能即生。是故攝論及顯揚論對法論等皆判諸經異生生凈土者皆據別時意說。非實即生也。論其凈土有其三種。一自受用土。二他土。謂無量壽等。第三系化凈土。謂穢土中暫化凈相。如維摩經說足指案地顯凈土相也。由來諸德多興諍論。有說反化凈土有別處所。如極樂國九品往生。有說無別處所。如凈名經說足按變土。又如

【現代漢語翻譯】 作這樣的解釋。沒有凡夫和非凡夫的二乘（聲聞、緣覺），以及凡夫菩薩能夠往生到那裡。這是根據實報莊嚴土來討論的。下面也通用於其他經典。問：如果既沒有凡夫菩薩，也沒有非凡夫的二乘能夠往生到那裡，為什麼菩薩的教義中說菩薩等發願往生到那裡都能如願呢？答：這是爲了教化懈怠的眾生，讓他們積累善根，所以用隱秘的方式來說。泰法師說：實際上，初地、二地的菩薩也能往生到那裡。現在根據凈土的情況，沒有斷除慾望的三地以上的離欲菩薩才能往生到那裡。所以只說三地菩薩才能往生到凈土。沒有凡夫和二乘聖人，以及凡夫菩薩能夠往生到那裡。如果安住于寂滅的二乘，就會進入無餘涅槃。如果發起菩提心的二乘，就屬於菩薩。所以安住于寂滅的二乘聖人一向不能往生。地前（初地之前）的凡夫菩薩一向不能往生。下面也通用於經文的含義。其他地方說如果菩薩等以及二乘發願往生到那裡都能如願，這是如來在不同時期的意趣所作的說法。基法師說：這段文字正是《深密解脫經》所說的凈土中沒有凡夫、二乘等，就像經文所說的那樣。舊時真諦等十位法師以上的解釋已經斷除了人執，被稱為聖人。但這個意義不是這樣。根據這部論等，被稱為凡夫，也還沒有斷除迷惑。『如果無異生』以下，用問答的方式來分別引用經文。問：經中說，十念稱念阿彌陀佛（Amitabha）(無量光佛)就能往生到那個國度，為什麼現在說只有第三地菩薩才能往生呢？答：經文的意思是說明在不同時期的意趣，所以說能往生凈土。凡夫不能立即往生。所以《攝大乘論》、《顯揚聖教論》、《對法論》等都判決說，諸經所說的凡夫往生凈土，都是根據不同時期的意趣所說，並非實際立即往生。關於凈土，有三種。一是自受用土，二是其他佛土，比如無量壽佛（Amitayus）(無量壽佛)的佛土。第三是系化凈土，就是在不清凈的國土中暫時顯現清凈的景象，比如《維摩詰經》所說的用腳趾按地顯現凈土的景象。歷來的諸位法師多有爭論。有的說反化凈土有不同的處所，比如極樂世界（Sukhavati）(西方凈土)的九品往生。有的說沒有不同的處所，比如《維摩詰經》所說的用腳按地改變土地，又比如 如

【English Translation】 It is said in this way. There are no ordinary beings (異生) and non-ordinary beings (非異生) of the Two Vehicles (二乘) (Śrāvakas and Pratyekabuddhas), nor ordinary being Bodhisattvas who can be born there. This is discussed based on the Pure Land of Actual Reward (實報凈土). The following also applies to other sutras. Question: If neither ordinary being Bodhisattvas nor non-ordinary being Two Vehicles can be born there, why does the Bodhisattva's teachings say that Bodhisattvas and others who aspire to be born there will all have their wishes fulfilled? Answer: This is said in a concealed way to teach lazy beings and encourage them to accumulate good roots. Master Tai said: In reality, Bodhisattvas of the first and second Bhūmis (地) can also be born there. Now, according to the situation of the Pure Land, only Bodhisattvas above the third Bhūmi who have abandoned desires can be born there. Therefore, it is only said that Bodhisattvas of the third Bhūmi can be born in the Pure Land. There are no ordinary beings, Two Vehicle saints, or ordinary being Bodhisattvas who can be born there. If one dwells in the quiescence of the Two Vehicles, they will enter Nirvāṇa without remainder (無餘涅槃). If one generates the Bodhi mind (菩提心), the Two Vehicles belong to the Bodhisattvas. Therefore, Two Vehicle saints who dwell in quiescence can never be born there. Ordinary being Bodhisattvas before the Bhūmis can never be born there. The following also applies to the meaning of the sutras. Other places say that if Bodhisattvas and others, as well as the Two Vehicles, aspire to be born there, they will all have their wishes fulfilled. This is what the Tathāgata (如來) said with different intentions at different times. Master Ji said: This passage is exactly what the Saṃdhinirmocana Sūtra (深密解脫經) says about the Pure Land not having ordinary beings, Two Vehicles, etc., as the text says. The old interpretations by Paramārtha (真諦) and ten other masters have already cut off the attachment to self and are called saints. But this meaning is not so. According to this treatise, they are called ordinary beings and have not yet cut off delusions. 'If there are no ordinary beings' below, the question and answer are used to separately quote the sutras. Question: The sutra says that reciting the name of Amitābha (阿彌陀佛) (Infinite Light Buddha) ten times will lead to rebirth in that country, why does it now say that only Bodhisattvas of the third Bhūmi can be born there? Answer: The meaning of the sutra is to explain the intention at different times, so it says that one can be born in the Pure Land. Ordinary beings cannot be born immediately. Therefore, the Mahāyānasaṃgraha (攝大乘論), Asaṅga's Yogācārabhūmi-śāstra (顯揚聖教論), Abhidharmasamuccaya (對法論), etc., all judge that the sutras that say ordinary beings are born in the Pure Land are all based on the intention at different times, and not that they are actually born immediately. Regarding the Pure Land, there are three types. First, the Self-Enjoyment Land (自受用土). Second, other Buddha-lands, such as that of Amitāyus (無量壽佛) (Infinite Life Buddha). Third, the Transformation Pure Land (系化凈土), which is the temporary manifestation of a pure appearance in an impure land, such as the Vimalakīrti Nirdeśa Sūtra (維摩詰經) saying that pressing the ground with a toe reveals the appearance of the Pure Land. Throughout history, many masters have had disputes. Some say that the Transformation Pure Land has different places, such as the Nine Grades of Rebirth in Sukhāvatī (極樂世界) (Western Pure Land). Some say that there are no different places, such as the Vimalakīrti Nirdeśa Sūtra saying that pressing the ground with a toe transforms the land, and also such as

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大乘同性經云。穢土成道名為化身等。如此兩解。任情取捨。第二明菩薩依四住能成四事。景雲。四住中歡喜住戒住心住配前三地。慧住即在四五六地。獲得菩提分法在第四地。諸諦五地。緣起六地。不共法安立智善巧出過二乘所共證智者。四五六地相同二乘。七地已上出過于彼。故言出過二乘共所證智。即於此中不共法安立智者至及安立諦智者。七地已上遍觀安立及非安立二諦智也。此中共所得智者謂依緣起所得證智者。據其終處但言緣起。道理第四地道品智第五地四諦智並是共智。此辨所超共證智也。依初地行施。二地持戒。戒得自身。施得財寶。故云運運增上。為利有情轉諸靜慮以大願力還生欲界者。還以欲界故業為因愿及靜慮為緣。還生欲界。泰云。第二住中。離一切犯戒具性尸羅。故名圓滿。戒離一切慳吝。故名舍圓滿。又解。則戒能離慳吝犯戒。故名戒舍。第三明菩薩苦樂作意及住。如量智名作意。如理智名為住。第四明四上品障。及除此障法。四上品障起在地前。若不凈除不得入地者。不入根本地。及地漸次者。地方便道。又解。初地名菩薩地。二地已上名地漸次。一起染污犯者。犯輕戒也。二毀大乘法。四重中一。三未集善根者。地前行未圓滿。四有染愛心者。地前修善貪求染果。下明四種凈除障法

【現代漢語翻譯】 現代漢語譯本： 《大乘同性經》中說，在穢土（充滿污垢的世界）成道，名為化身等等。對於這樣的兩種解釋，可以根據自己的意願選擇採納。第二點說明菩薩依靠四住（四種心境的安住）能夠成就四件事。景法師說，四住中的歡喜住、戒住、心住對應於前三地（菩薩修行的三個階段），慧住則在第四、第五、第六地。獲得菩提分法（覺悟的組成部分）在第四地，諸諦（真理）在第五地，緣起（事物相互依存的法則）在第六地。不共法（不與二乘共通的佛法）安立智（確立智慧）善巧（善於運用）超出二乘（聲聞和緣覺）共同證得的智慧。第四、第五、第六地與二乘相同，第七地以上則超越了他們。所以說超出二乘共同證得的智慧，即於此中不共法安立智，乃至安立諦智（確立真理的智慧）。第七地以上普遍觀察安立和非安立二諦智（兩種真理的智慧）。這裡共同所得的智慧是指依靠緣起所得的證悟智慧。根據其最終歸宿，只說是緣起。道理上，第四地的道品智（修行的方法的智慧），第五地的四諦智（關於四聖諦的智慧）都是共同的智慧。這是辨別所超越的共同證悟的智慧。 依靠初地（菩薩修行的第一個階段）修行佈施，二地修行持戒。持戒得到自身，佈施得到財寶，所以說不斷地增上。爲了利益有情（眾生），運用各種靜慮（禪定）以大願力還生欲界（充滿慾望的世界）。還是以欲界的過去業力為因，愿和靜慮為緣，還生欲界。泰法師說，在第二住中，遠離一切犯戒，具足清凈的戒律，所以名為圓滿。戒律遠離一切慳吝，所以名為舍圓滿。又一種解釋是，戒律能夠遠離慳吝和犯戒，所以名為戒舍。第三點說明菩薩的苦樂作意（對苦樂的思考）及住（安住）。如量智（符合標準的智慧）名為作意，如理智（符合真理的智慧）名為住。第四點說明四上品障（四種上等的障礙）以及去除這些障礙的方法。四上品障產生於地前（菩薩修行的第一個階段之前），如果不徹底清除就不能進入初地。不能進入根本地，以及地的漸次（逐漸提升的階段）。地是方便道（通往覺悟的途徑）。又一種解釋是，初地名為菩薩地，二地以上名為地漸次。第一種是染污犯（因染污而犯戒），犯的是輕戒。第二種是譭謗大乘佛法，屬於四重罪之一。第三種是未集善根（沒有積累足夠的善行），地前的修行沒有圓滿。第四種是有染愛心（有貪戀的心），地前修行善法卻貪求染污的果報。下面說明四種清凈去除障礙的方法。

【English Translation】 English version: The Mahayana Samdhinirmochana Sutra says, 'Attaining enlightenment in a defiled land is called a Nirmanakaya (emanation body),' etc. One can choose either of these two interpretations according to one's preference. Secondly, it explains that a Bodhisattva (enlightenment being) can accomplish four things by relying on the four abodes (caturvasa). Jing says that the abode of joy, the abode of precepts, and the abode of mind among the four abodes correspond to the first three Bhumis (stages of a Bodhisattva's path), while the abode of wisdom is in the fourth, fifth, and sixth Bhumis. Obtaining the factors of Bodhi (enlightenment) is in the fourth Bhumi, the Arya Satyas (Noble Truths) in the fifth Bhumi, and Pratītyasamutpāda (dependent origination) in the sixth Bhumi. The Asadharana Dharma (unique qualities of a Buddha) and the establishment of wisdom (Jnana) skillfully surpass the wisdom jointly attained by the Sravakas (hearers) and Pratyekabuddhas (solitary realizers). The fourth, fifth, and sixth Bhumis are the same as the Two Vehicles (Sravakas and Pratyekabuddhas), while the seventh Bhumi and above surpass them. Therefore, it is said to surpass the wisdom jointly attained by the Two Vehicles, that is, the establishment of wisdom in the Asadharana Dharma, up to the establishment of the wisdom of the Arya Satyas. The seventh Bhumi and above universally observe the wisdom of the established and non-established Two Truths. The jointly attained wisdom here refers to the wisdom of realization obtained through Pratītyasamutpāda. According to its ultimate destination, it is only said to be Pratītyasamutpāda. Logically, the wisdom of the Bodhipaksa Dharmas (factors of enlightenment) in the fourth Bhumi and the wisdom of the Arya Satyas in the fifth Bhumi are both common wisdom. This distinguishes the jointly attained wisdom that is surpassed. Relying on the first Bhumi to practice Dana (generosity), and the second Bhumi to practice Sila (morality). Sila obtains oneself, and Dana obtains wealth, so it is said to increase continuously. To benefit sentient beings, using various Dhyanas (meditative absorptions) and great vows to be reborn in the Kamadhatu (realm of desire). It is still due to the past Karma (action) of the Kamadhatu as the cause, and the vows and Dhyanas as the conditions, to be reborn in the Kamadhatu. Tai says that in the second abode, one is free from all violations of precepts and possesses complete and pure Sila, hence it is called perfection. Sila is free from all stinginess, hence it is called the perfection of giving. Another explanation is that Sila can be free from stinginess and violations of precepts, hence it is called Sila Dana. The third point explains the Bodhisattva's contemplation and dwelling on suffering and happiness. Yathaloka Jnana (wisdom according to measure) is called contemplation, and Yathabhuta Jnana (wisdom according to reality) is called dwelling. The fourth point explains the four superior obstacles and the methods to remove these obstacles. The four superior obstacles arise before the Bhumi (before the first stage of a Bodhisattva's path). If they are not completely removed, one cannot enter the first Bhumi. One cannot enter the fundamental Bhumi and the gradual stages of the Bhumi. The Bhumi is the path of skillful means. Another explanation is that the first Bhumi is called the Bodhisattva Bhumi, and the second Bhumi and above are called the gradual stages of the Bhumi. The first is defiled transgression, which is violating minor precepts. The second is slandering the Mahayana Dharma (Great Vehicle Buddhism), which is one of the four grave offenses. The third is not accumulating good roots, and the practice before the Bhumi is not complete. The fourth is having a defiled loving mind, and practicing good deeds before the Bhumi while craving defiled results. The following explains the four methods of purification to remove obstacles.

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。如次除前四障。第五明大地菩薩斷除四種微細隨惑。一者法愛。即法執中愛。執教法有于中起愛。粗者雖斷。細者仍行。即四地障。二者二乘作意。謂厭生死樂般涅槃。即五地障。三者味著等至。即三地中起。障於四地。四眾魔事業者。攀緣世事心流散等。障修觀行。並是魔事。問。上云大地菩薩所有煩惱要知方起自長功德利益他等。云何此言難可遍知。解云。前據粗惑要知方起。今據細惑難可遍知。又前據煩惱障今據所知。故不相違。第六釋十一地相。初地菩薩超過怖畏得無上法者。超五怖畏得聖法故。二地菩薩于調伏中法爾獲得者。調伏是戒法爾獲得無誤犯等。止息一切二乘所學者。所持戒體過彼二乘所學戒行。由此證得爾焰光明者。爾焰此言所知。由此定力于所知境發智光明。由此能于如其所證一切所有菩提分法安立善巧者。自成道品為他立教。五地超過前之三地世間智故。又超四地二乘道品智故。六地于緣起行住厭背想。于無相界多住趣向作意者。六地菩薩雖俱緣真俗。然于無相多偏趣入。八地於一切相得自在者。攝論云。如所欲求相。隨意自在。名相自在。又相傳解。八地能知內身外器若干微塵成皆得隨意。名相自在。自在者。直為眾生現種種土。定自在者即含前二。又依定中起諸功德皆得自在。名定自

【現代漢語翻譯】 現代漢語譯本： 如此這般地去除前面的四種障礙。第五，闡明大地菩薩如何斷除四種微細的隨煩惱：第一是法愛（Dharma-rāga），也就是對法執著中的愛。執著于教法，並從中生起愛戀。粗顯的法愛雖然已經斷除，但微細的法愛仍然在運作，這構成了第四地的障礙。第二是二乘作意（Śrāvakayāna-citta），也就是厭惡生死，欣樂涅槃。這構成了第五地的障礙。第三是味著等至（rasa-tanha-samāpatti），也就是在第三地中生起，並障礙第四地。第四是四眾魔事業（catasraḥ-pariṣad-māra-karma），也就是攀緣世俗事務，心念流散等等，這些都障礙了觀行的修習，並且都是魔的事業。 問：前面說大地菩薩的所有煩惱，要知道它何時生起，才能增長功德，利益他人等等。為什麼這裡又說這些煩惱難以完全知曉呢？ 答：前面的說法是針對粗顯的煩惱，要知道它何時生起。而現在的說法是針對微細的煩惱，難以完全知曉。而且，前面是針對煩惱障（kleśa-āvaraṇa），現在是針對所知障（jñeya-āvaraṇa），所以兩者並不矛盾。 第六，解釋十一地的體相。初地菩薩超越怖畏，獲得無上法，是因為超越了五種怖畏（pañca-bhaya），從而獲得了聖法。二地菩薩在調伏中自然獲得，調伏指的是戒律，自然獲得無誤犯等等。止息一切二乘所學，指的是所持的戒體超過了二乘所學的戒行。由此證得爾焰光明，爾焰（tejāḥ）在這裡指的是所知。由此定力，在所知境上發出智慧光明。由此能夠如實地對於所證的一切菩提分法（bodhipakṣa-dharma）安立善巧，也就是自己成就道品，為他人建立教法。五地菩薩超越了前面三地的世間智慧，又超越了四地二乘的道品智慧。六地菩薩對於緣起之行常住厭背之想，對於無相之界多住趣向作意，六地菩薩雖然同時緣于真諦和俗諦，但對於無相之界更多地偏向趣入。八地菩薩對於一切相獲得自在，攝論中說，『如所欲求相，隨意自在，名相自在』。又相傳的解釋是，八地菩薩能夠知曉自身和外在器世間的若干微塵組成，都能隨意自在，名為相自在。自在，直接為眾生示現種種國土。定自在，包含了前面的兩種自在。又依靠定中生起各種功德，都能獲得自在，名為定自在。

【English Translation】 English version: Thus, the preceding four obstacles are removed. Fifth, it clarifies how the Great Earth Bodhisattva eliminates the four subtle accompanying afflictions: First is Dharma-rāga (法愛) (attachment to the Dharma), which is love arising from attachment to the Dharma. Although the gross form is severed, the subtle form still operates, constituting the obstacle of the fourth ground. Second is Śrāvakayāna-citta (二乘作意) (intention of the Two Vehicles), which is aversion to birth and death and delight in Nirvana, constituting the obstacle of the fifth ground. Third is rasa-tanha-samāpatti (味著等至) (taste-craving absorption), which arises in the third ground and obstructs the fourth ground. Fourth is catasraḥ-pariṣad-māra-karma (四眾魔事業) (the deeds of the Māras of the four assemblies), which include clinging to worldly affairs, scattering of the mind, etc., obstructing the practice of contemplation and are all deeds of Māras. Question: Above, it was said that the Great Earth Bodhisattva's afflictions must be known when they arise in order to increase merit, benefit others, etc. How can it be said here that they are difficult to know completely? Answer: The former statement refers to gross afflictions that must be known when they arise. The latter statement refers to subtle afflictions that are difficult to know completely. Also, the former refers to kleśa-āvaraṇa (煩惱障) (affliction-obscuration), while the latter refers to jñeya-āvaraṇa (所知障) (knowledge-obscuration), so they are not contradictory. Sixth, it explains the characteristics of the eleven grounds. The Bodhisattva of the first ground transcends fear and attains the unsurpassed Dharma because they transcend the pañca-bhaya (五怖畏) (five fears) and thus attain the holy Dharma. The Bodhisattva of the second ground naturally obtains in taming, taming refers to precepts, naturally obtaining freedom from error, etc. Stopping all that is learned by the Two Vehicles refers to the precepts held exceeding the precepts and conduct learned by the Two Vehicles. By this, they attain tejāḥ (爾焰) (radiance of knowledge). Tejāḥ here refers to what is known. By this power of concentration, they emit the light of wisdom on the objects of knowledge. By this, they are able to skillfully establish all the bodhipakṣa-dharma (菩提分法) (factors of enlightenment) as they have realized them, which is to accomplish the path for oneself and establish the teachings for others. The Bodhisattva of the fifth ground transcends the worldly wisdom of the preceding three grounds and also transcends the wisdom of the path factors of the Two Vehicles of the fourth ground. The Bodhisattva of the sixth ground constantly dwells on the thought of aversion to conditioned existence, and dwells more on the intention of approaching the realm of no-characteristics. Although the Bodhisattva of the sixth ground simultaneously contemplates both the ultimate truth and the conventional truth, they are more inclined to enter the realm of no-characteristics. The Bodhisattva of the eighth ground attains freedom over all characteristics. The Compendium of Determinations says, 'As desired, one is free at will, called freedom over characteristics.' Also, according to transmitted explanations, the Bodhisattva of the eighth ground is able to know that the numerous dust particles that make up the inner body and outer world are all free at will, called freedom over characteristics. Freedom is directly showing various lands to sentient beings. Freedom in concentration includes the preceding two freedoms. Also, relying on concentration, all kinds of merits arise and one is able to obtain freedom, called freedom in concentration.

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在。又十地論云。八地菩薩除色塵無智等。名相自在。九地于名句文得自在者。是法無礙。又得無罪者。義無礙。智義不著。故名無罪。無量廣大者。是祠無礙。知於十方一切言智。故云廣大。又得廣大無礙解故能悅一切眾生心者。樂說無礙。十地已得一切如來同灑者。舊名灌頂。如輪王太子受父職時。取四海水用作香湯灑太子頂。名為灌頂剎利大王。十地亦爾。學行既圓。十方諸佛放頂髻光。皆入其頂。受佛智職。乃至諸佛放足下光皆入其足。故言已得如來同灑。已得如雲大法身故者。真如法身及五分法身。以能覆歿如空粗重生死身故。已得一切大神通故亦名如來者。十地雖未是佛。得大神通住等覺地。粗同於佛。亦號如來。入第十一地。名為妙覺。第七明諸地修得等流成滿。言住勝解行地依於十地修十行者。住在地前。仰學十地十種法行。即書持等名為造修。亦可仰學十地所修十度法行。又解仰學信等十行。言又復證得清凈意樂爾時頓得一切諸地者。景備同云。諸地種子皆悉本有。得初地時。一時熏發諸地種子皆令增長。名為頓得初地。又解。初地仰修十地之行雖未圓滿。分得十地。名為頓得。西國諸師取解不同。一解。則依此文。十地及佛地功德各別不同。是故能生種子亦復不同。此中初地頓得一切地者。約法

【現代漢語翻譯】 現代漢語譯本：還有《十地論》中說，八地菩薩去除色塵和無智等障礙，獲得『名相自在』（對名相的運用達到自由自在的境界）。九地菩薩對於名、句、文獲得自在，這是『法無礙』（通達一切法的能力）。又獲得『無罪』的境界，這是『義無礙』（通達一切義理的能力）。智慧和義理不執著，所以稱為『無罪』。『無量廣大』，這是『辭無礙』（善於辭辯，表達無礙的能力）。知曉十方一切語言和智慧，所以說『廣大』。又獲得廣大無礙的理解，因此能夠悅服一切眾生的心，這是『樂說無礙』（隨順眾生根性，自在演說的能力）。十地菩薩已經得到一切如來共同的『灑』，舊譯為『灌頂』（象徵傳承和加持）。如同輪王太子接受父王職位時，取四海水用香湯灑在太子頭頂，稱為灌頂剎利大王。十地菩薩也是這樣，學行已經圓滿，十方諸佛從頂髻放出光明，都進入菩薩的頭頂，接受佛的智慧職位。乃至諸佛從足下放出光明，都進入菩薩的足下。所以說已經得到如來共同的『灑』。『已得如雲大法身故』，指的是真如法身和五分法身（戒、定、慧、解脫、解脫知見）。因為能夠覆蓋和消滅像虛空一樣粗重的生死之身。『已得一切大神通故亦名如來者』，十地菩薩雖然還不是佛，但得到大神通，安住于等覺地，粗略地與佛相同，也稱為如來。進入第十一地，稱為妙覺。 第七部分說明諸地修習所得的等流果報圓滿。『言住勝解行地依於十地修十行者』，指的是安住在勝解行地（菩薩修行過程中的一個階段），依止十地菩薩所修的十種法行。也就是安住在地前位，仰慕學習十地菩薩的十種法行，即書寫、受持等，稱為『造修』。也可以理解為仰慕學習十地菩薩所修的十度法行（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）。又解釋為仰慕學習信等十行（信、進、念、慧、定、施、戒、忍、精進、止觀）。『言又復證得清凈意樂爾時頓得一切諸地者』，景備法師如同云一樣解釋說，諸地菩薩的種子本來就存在。得到初地菩薩果位時，一時熏習引發諸地菩薩的種子，都令其增長，稱為『頓得初地』。又解釋為，初地菩薩仰慕修習十地菩薩的行持，雖然尚未圓滿，但分得了十地菩薩的功德，稱為『頓得』。西國諸位法師的理解不同。一種理解是，依據此文，十地菩薩和佛地的功德各有不同，所以能夠產生種子的能力也不同。此中初地菩薩頓得一切地菩薩的功德，是從法理上來說的。

【English Translation】 English version: Furthermore, the Shidi Lun (Treatise on the Ten Grounds) states that the eighth-ground Bodhisattva, having eliminated obstacles such as the defilement of form and lack of wisdom, attains 'mastery over names and forms' (mingxiang zizai) (freedom in the use of names and forms). The ninth-ground Bodhisattva, having attained mastery over names, sentences, and words, possesses 'unobstructedness in Dharma' (fa wu'ai) (the ability to understand all Dharmas). Moreover, attaining the state of 'no fault' (wu zui) signifies 'unobstructedness in meaning' (yi wu'ai) (the ability to understand all meanings). Wisdom and meaning are not clung to, hence the term 'no fault'. 'Immeasurable and vast' signifies 'unobstructedness in eloquence' (ci wu'ai) (skillful and unimpeded eloquence). Knowing all languages and wisdom in the ten directions is why it is said to be 'vast'. Furthermore, having attained vast and unobstructed understanding, and thus being able to please the minds of all beings, signifies 'unobstructedness in joyful speech' (le shuo wu'ai) (the ability to preach freely according to the dispositions of beings). The tenth-ground Bodhisattva has already received the 'sprinkling' shared by all Tathagatas, formerly translated as 'abhiseka' or 'consecration' (guanding) (symbolizing transmission and blessing). Just as when a cakravartin (wheel-turning king)'s crown prince receives his father's position, the waters of the four seas are used to sprinkle fragrant water on the crown prince's head, called the consecrated Kshatriya (ruling caste) king. The tenth-ground is also like this; the learning and practice are already complete, the Buddhas of the ten directions emit light from their ushnisha (cranial protuberance), all entering the Bodhisattva's head, receiving the position of Buddha's wisdom. Even the Buddhas emit light from under their feet, all entering the Bodhisattva's feet. Therefore, it is said to have already received the 'sprinkling' shared by the Tathagatas. 'Having already attained the Dharmakaya (Dharma body) like a cloud' refers to the Tathata Dharmakaya (the Dharma body of suchness) and the fivefold Dharmakaya (sila, samadhi, prajna, vimukti, vimukti-jnana-darsana) (precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation). Because it can cover and extinguish the coarse body of birth and death like space. 'Having already attained all great abhijnas (supernatural powers), it is also called Tathagata,' although the tenth-ground Bodhisattva is not yet a Buddha, having attained great abhijnas and abiding in the Sambhogakaya (enjoyment body) ground, is roughly the same as a Buddha, and is also called Tathagata. Entering the eleventh ground is called Myo-kaku (wonderful enlightenment). The seventh part explains the complete fulfillment of the nisyanda-phala (result of outflow) obtained through the cultivation of the grounds. 'The statement that abiding in the ground of superior understanding and practice relies on the ten grounds to cultivate the ten practices' refers to abiding in the ground of superior understanding and practice (a stage in the Bodhisattva's practice), relying on the ten types of Dharma practices cultivated by the Bodhisattvas of the ten grounds. That is, abiding in the pre-ground position, admiring and learning the ten types of Dharma practices of the ten-ground Bodhisattvas, such as writing and upholding, is called 'creating and cultivating'. It can also be understood as admiring and learning the ten paramitas (perfections) (dana, sila, ksanti, virya, dhyana, prajna, upaya, pranidhana, bala, jnana) (generosity, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, and knowledge) cultivated by the ten-ground Bodhisattvas. It is also explained as admiring and learning the ten practices of faith, etc. (faith, vigor, mindfulness, wisdom, concentration, giving, morality, patience, diligence, cessation, and contemplation). 'The statement that one again attains pure intention and joy, at that time suddenly attaining all the grounds,' Jingbei (name of a monk) explains like a cloud, saying that the seeds of the Bodhisattvas of all the grounds originally exist. When the fruit of the first-ground Bodhisattva is obtained, the seeds of the Bodhisattvas of all the grounds are simultaneously perfumed and induced, causing them all to grow, which is called 'suddenly attaining the first ground'. It is also explained that the first-ground Bodhisattva admires and cultivates the practices of the ten-ground Bodhisattvas, although not yet complete, but partially obtains the merits of the ten-ground Bodhisattvas, which is called 'suddenly attaining'. The understandings of the various masters of the Western Regions are different. One understanding is that, according to this text, the merits of the ten-ground Bodhisattvas and the Buddha ground are different, so the ability to produce seeds is also different. The sudden attainment of the merits of all the ground Bodhisattvas in this first ground is from the perspective of Dharma.

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爾種子說。道理法爾種子無始有之非今適得。而言得者。引發生果之用。故名為得。得有三種。今約種子及以自在。故名為得。一解。能得諸地種子。故名頓得。非謂諸地功德種子名別。故名為得。等流者證得已后一切地中所有威德者。景備師云。諸地滿心是入住加行等流。又前地滿心仰學后地諸加行道。則是當地滿心等流。泰云。一切十地中入住二分。名為證得。地果滿心。名證得已后。如地論說。所有神通威德發趣果等諸加行道。是入住二分證得等流果也。諸地成滿者。於一一地中經多大劫。隨諸經中所有稱讚諸地功德能任運證。是成滿相。第八明聲聞菩薩證法界別。景雲。言五種入正性離生者。聲聞有三。一者具縛。得入見道。二者倍離欲盡故。得入見道。三者離欲界乃至離無所有處欲。得入見道。及獨覺菩薩名為五人。問。如聲聞有三入聖。謂具縛等。未知獨覺亦有具縛等三人入聖同聲聞不。三藏云。若麟角喻。一切皆伏無所有處已來修惑。依第四靜慮入正決定證后二果者是部行。同彼聲聞。基又云。五種者謂預流果斯陀含阿那含獨覺菩薩。其中預流一人是次第人。余皆超越也。此中總說五人為二。謂前四為聲聞。菩薩為菩薩。故有二種。言常住相者。謂本來無生無盡法性者。即由人空所顯真如。如體是常。

【現代漢語翻譯】 現代漢語譯本 爾種子說（關於種子的解釋）。道理法爾種子（本性如此的種子）是無始以來就存在的，並非現在才獲得。說『得』（獲得）是指引發產生結果的作用，所以稱為『得』。『得』有三種。現在就種子以及自在（自主）而言，所以稱為『得』。第一種解釋，能夠獲得諸地（各個修行階段）的種子，所以名為頓得（立即獲得）。並非說各個修行階段的功德種子是不同的，所以稱為『得』。等流（相似的流動）是指證得之後，一切地（各個修行階段）中所有的威德。景備師說，諸地（各個修行階段）的滿心（圓滿的心）是入住加行等流（進入和保持某種狀態的努力所產生的相似流動）。又前地（之前的修行階段）的滿心仰慕學習后地（之後的修行階段）的各種加行道（為達到目標所做的努力），則是當地（目前修行階段）的滿心等流。泰說，一切十地（十個修行階段）中入住二分（進入和保持兩種狀態），名為證得（證悟獲得）。地果滿心（修行階段的圓滿結果），名證得已后。如《地論》所說，所有神通威德發趣果等諸加行道（神通、威德、發起、結果等各種努力），是入住二分證得等流果（進入和保持兩種狀態的證悟獲得的相似流動的結果）。諸地成滿（各個修行階段的成就圓滿）是指在每一個修行階段中經歷多個大劫（極長的時間），隨著各種經典中所稱讚的各個修行階段的功德，能夠自然而然地證得，這就是成就圓滿的相。第八部分說明聲聞（聽聞佛法而修行的人）和菩薩（立志普度眾生的人）證得法界（宇宙真理）的區別。景說，所說的五種入正性離生（進入正確的道路，脫離輪迴）的人，聲聞有三種：一是具縛（仍然被煩惱束縛的人），得入見道（進入見道的階段）；二是倍離欲盡（更加遠離慾望，直至斷盡的人），得入見道；三是離欲界乃至離無所有處欲（脫離慾望界，乃至脫離無所有處的慾望的人），得入見道。以及獨覺（獨自覺悟的人）和菩薩，合稱為五人。問：如同聲聞有三種入聖（進入聖人的境界）的情況，即具縛等，不知道獨覺是否也有具縛等三種人入聖，與聲聞相同？三藏（精通經律論三藏的法師）說，如果是麟角喻（像獨角犀牛一樣獨自修行的人），一切都已降伏無所有處以來的修惑（修行中的迷惑），依靠第四靜慮（禪定）進入正決定（正確的決定），證得后二果（最後兩個果位）的，是部行（跟隨部派教義修行的人），與那些聲聞相同。基又說，五種人是指預流果（入流果）、斯陀含（一來果）、阿那含（不還果）、獨覺和菩薩。其中預流果一人是次第人（按部就班修行的人），其餘都是超越（超越階段修行的人）。這裡總說五人為二，即前四種為聲聞，菩薩為菩薩，所以有兩種。所說的常住相（永恒不變的相），是指本來無生無盡的法性（宇宙的本性），即由人空（對自我的空性認知）所顯現的真如（事物的真實如是的狀態），其本體是永恒的。

【English Translation】 English version The 'Seeds' Explanation. The 'Dharma-nature seeds' (Dharma-nature seeds) are inherently existent from the beginningless past, not newly acquired. The term 'attainment' (得) refers to the function of inducing and producing results, hence it is called 'attainment'. There are three types of 'attainment'. Here, it is discussed in relation to seeds and self-mastery (自在), hence it is called 'attainment'. The first explanation is that it is the ability to attain the seeds of all the grounds (various stages of practice), hence it is called 'sudden attainment' (頓得). It does not mean that the seeds of merit of each ground are different, hence it is called 'attainment'. 'Equal flow' (等流) refers to all the majestic virtues in all the grounds (various stages of practice) after realization. Master Jingbei says that the 'full mind' (圓滿的心) of each ground is the 'entering and abiding application equal flow' (入住加行等流). Furthermore, the 'full mind' of the previous ground admires and learns the various application paths of the subsequent ground, which is the 'equal flow' of the 'full mind' of that ground. Tai says that entering and abiding in the two aspects (進入和保持兩種狀態) within all ten grounds (十地) is called 'realization' (證得). The 'full mind' of the fruit of the ground (修行階段的圓滿結果) is called 'after realization'. As the Treatise on the Grounds says, all the application paths such as supernatural powers, majestic virtues, initiation, and fruition (神通、威德、發起、結果等各種努力) are the 'equal flow fruit of realization of entering and abiding in the two aspects' (進入和保持兩種狀態的證悟獲得的相似流動的結果). The 'accomplishment and fulfillment of the grounds' (各個修行階段的成就圓滿) refers to experiencing many great kalpas (極長的時間) in each ground, and being able to naturally realize the merits of each ground praised in various scriptures. This is the characteristic of accomplishment and fulfillment. The eighth section explains the difference between the Śrāvakas (聲聞) and Bodhisattvas (菩薩) in realizing the Dharma-realm (法界). Jing says that the five types of people who 'enter the rightness and leave birth' (入正性離生) are: first, the Śrāvakas have three types: one is 'bound' (具縛) (still bound by afflictions), who attains entry into the 'path of seeing' (見道); second, one who 'doubly departs from the exhaustion of desire' (倍離欲盡) attains entry into the 'path of seeing'; third, one who 'departs from the desire realm up to the desire of the realm of nothing whatsoever' (離欲界乃至離無所有處欲) attains entry into the 'path of seeing'. And the Pratyekabuddhas (獨覺) and Bodhisattvas are collectively called the five types of people. Question: Just as the Śrāvakas have three types of entering sainthood (入聖), namely the 'bound' etc., I do not know whether the Pratyekabuddhas also have three types of people entering sainthood like the Śrāvakas? The Tripiṭaka Master (三藏) says that if it is like the 'rhinoceros horn' (麟角喻) (one who practices alone like a rhinoceros), all have subdued the afflictions of cultivation (修惑) since the realm of nothing whatsoever, and rely on the fourth dhyāna (禪定) to enter the right determination (正決定) and realize the latter two fruits (最後兩個果位), they are 'sect practitioners' (部行), the same as those Śrāvakas. Ji also says that the five types of people are the Srotāpanna (預流果), Sakṛdāgāmin (斯陀含), Anāgāmin (阿那含), Pratyekabuddha, and Bodhisattva. Among them, the Srotāpanna is one person who is a 'gradual person' (次第人), and the rest are 'transcendental' (超越) (those who practice beyond stages). Here, the five types of people are generally said to be two, namely the first four are Śrāvakas, and the Bodhisattva is a Bodhisattva, so there are two types. The so-called 'characteristic of permanence' (常住相) refers to the Dharma-nature (法性) that is originally without birth and without extinction, which is the Tathatā (真如) manifested by the emptiness of self (人空), whose essence is permanent.

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無生無盡。寂靜相者。謂煩惱苦離系法性者。即斷惑障煩惱苦等離系擇滅。二乘在方便中求彼常住寂靜無為。作涅槃相。求后證真如故。速趣滅度。自相即是相名分別真如正法中由遍計所執自性不成實法無我性者。菩薩在方便中。但心推求相等五五法隨言自性空無所有。由此悟入真如自相。都無求證。常住寂靜涅槃意樂。故不速求自身滅度。故云此中聲聞由差別相通達法界正性離生。由無沒想者。由於涅槃起常住想。及安穩想者。即于涅槃起寂靜想。故於諸行起厭背想。成復因他為其宣說法界自相聞已一分迴向菩提聲聞等者。不定種姓人也。一分一向趣寂聲聞極大艱辛小能悟入而不精勤。泰云。聲聞證人無我所顯真如。未證得真如自體。但證得真如上差別無我相。故云差別相。菩薩證得法無我所顯真如自體相。故名自相也。不定聲聞。或復因他諸佛為其宣說。聞已迴向菩提然後悟入。以久信人無我故。入法無我極大艱辛。趣寂聲聞亦有二人。一分雖聞說法無我。一向不信不能悟入。一分少信少悟。極大艱辛而不得入已精勤修習無上菩提。備云。聲聞有二。一不愚法聲聞。聞說自相已。回小向大精勤修習。二愚法聲聞。雖悟自相而不精勤。第九明三世輪清凈。謂於過去無顧戀。于未來無希望。于現在無染著。即說三世無

【現代漢語翻譯】 現代漢語譯本 『無生無盡』。指寂靜之相，也就是指煩惱痛苦解脫的法性。這是指斷除迷惑障礙、煩惱痛苦等解脫的『擇滅』（Nirvana）。二乘（聲聞乘和緣覺乘）在方便法門中尋求那常住寂靜無為的境界，並將其視為涅槃之相，爲了證得真如的緣故，迅速趨向滅度。『自相』，即是相名分別真如正法中，由於遍計所執自性不成實法，也就是無我性。菩薩在方便法門中，只是用心推求相等五五法，隨言自性空無所有，由此悟入真如自相，完全沒有求證常住寂靜涅槃的意樂，所以不迅速尋求自身滅度。因此說，此處的聲聞乘，由於差別相通達法界正性離生，由於沒有沒想，由於對涅槃生起常住之想，以及安穩之想，也就是對涅槃生起寂靜之想，所以對諸行生起厭背之想。成就后又因為他人為其宣說法界自相，聽聞后一部分迴向菩提的聲聞等，是不定種姓的人。一部分一向趨向寂滅的聲聞，極其艱辛才能稍微悟入，卻不精勤。泰（作者）說，聲聞證悟人無我所顯現的真如，沒有證得真如自體，只是證得真如上的差別無我相，所以說是差別相。菩薩證得法無我所顯現的真如自體相，所以名為自相。不定的聲聞，或者因為諸佛為其宣說，聽聞后迴向菩提，然後悟入，因為長久相信人無我，所以進入法無我極其艱辛。趨向寂滅的聲聞也有兩種，一部分即使聽聞說法無我，一向不信，不能悟入；一部分稍微相信稍微悟入，極其艱辛而不得入，已經精勤修習無上菩提。備（作者）說，聲聞有兩種，一是不愚法的聲聞，聽聞自相后，回小向大，精勤修習；二是愚法的聲聞，即使悟得自相也不精勤。第九是闡明三世輪清凈，即對於過去沒有顧戀，對於未來沒有希望，對於現在沒有染著，這就是說三世無。

【English Translation】 English version 'Without arising, without ceasing.' This refers to the aspect of tranquility, which is the Dharma-nature of detachment from afflictions and suffering. It refers to the 'selective cessation' (Nirvana) of cutting off delusion-obstacles, afflictions, suffering, and so on. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) seek that permanent, tranquil, and unconditioned state in expedient means, regarding it as the aspect of Nirvana. They quickly strive for extinction in order to realize Suchness (Tathata). 'Self-aspect' refers to the unreality of the self-nature of the imagined nature within the aspect-name discrimination of Suchness, the True Dharma, which is the nature of no-self. Bodhisattvas, in expedient means, only use their minds to investigate the five sets of five dharmas (five skandhas, five indriyas, etc.) as being empty and without substance according to their inherent nature as expressed in words. Through this, they awaken to the self-aspect of Suchness, without any intention of seeking to realize a permanent, tranquil Nirvana. Therefore, they do not quickly seek their own extinction. Thus, it is said that Śrāvakas here attain the true nature of the Dharma-realm, free from arising, through the aspect of difference. Because they have no thought of annihilation, because they give rise to the thought of permanence regarding Nirvana, and the thought of security, that is, they give rise to the thought of tranquility regarding Nirvana, they give rise to aversion towards all conditioned things. Having achieved this, they then, because others proclaim to them the self-aspect of the Dharma-realm, and having heard it, a portion of the Śrāvakas who turn towards Bodhi are those of uncertain lineage. A portion of the Śrāvakas who are solely inclined towards quiescence can only awaken with great difficulty and are not diligent. Tai (author) says that Śrāvakas realize the Suchness revealed by the non-self of persons, but they do not realize the self-nature of Suchness itself. They only realize the aspect of difference of non-self on Suchness, hence it is called the aspect of difference. Bodhisattvas realize the self-nature aspect of Suchness revealed by the non-self of dharmas, hence it is called self-aspect. Uncertain Śrāvakas, or because Buddhas proclaim it to them, having heard it, turn towards Bodhi and then awaken, because they have long believed in the non-self of persons, entering the non-self of dharmas is extremely difficult. Śrāvakas inclined towards quiescence are also of two types: a portion, even though they hear the Dharma of the non-self, do not believe it and cannot awaken; a portion slightly believes and slightly awakens, but with great difficulty cannot enter, having diligently cultivated unsurpassed Bodhi. Bei (author) says that there are two types of Śrāvakas: one is the non-ignorant Śrāvaka, who, having heard the self-aspect, turns from the small to the great and diligently cultivates; the other is the ignorant Śrāvaka, who, even though he awakens to the self-aspect, is not diligent. Ninth is clarifying the purity of the three-world cycle, that is, having no attachment to the past, having no hope for the future, and having no clinging to the present. This is to say that the three worlds are without.

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顧戀等名三輪清凈。上來次第抉擇三持中前二段訖。自下第三抉擇持究竟瑜伽處。此處有五品。中但決建立品。前四顯故。不抉擇也。于中先作二問答。二問二問者何。一問安立。二問相攝。答中先辨安立以答前問。后明相攝以答后問。前中先釋后結。釋中雖有十八不共而合有九段。初明身無失。二明語無失。三明意無失。四明無異想。五明無不定心。六明無不擇舍。七明無減。一欲二進三念四定五慧六解脫解脫知見也。而云七種者。于第六解脫中開為二種。故有七也。八明三業隨智慧行。如來三業智為前道者因等起也。智隨轉者剎那等起。故無無記。九明三無礙智。下辨相攝以答后問。云此中初四是無忘失法者。三業無失。及無異想。總是無忘失法及是拔除習氣。次一是大悲攝者。謂無不在定心大悲也。所餘十三當知是一切種妙智所攝。次又余經中所說隨好為令所化生凈信故顯示于彼然不立相者。好微相顯。故好不立相。安立諸相如建立品已廣顯示者。可解。言從此隨好當知分出彼諸隨好者。景備師云。從解深密經相門中分出余經諸好義。泰師云。從此建立品中所說隨好。當知分出彼諸經中所說差別隨好。上來次第抉擇三持竟。已下經一卷又是釋寶積經文。此寶積經。舊此間已翻有三四卷也。今不見得。寶積經論四

卷釋十六種相。學者應勘準之。于中初列十六法門。第二依門解釋。第一解邪行。中初列八種前能引后。故云後後引發也。二別解八種即為八段。初解退智資糧。中先總后別。別中有三。初明四種退法。二因退法復生四種智相違法。三出四種退法體相。初中不令他聞者。據得自在有力人說。為聽法障者。據無力人當時不能令他不聽。后時為作聽法障礙。次明因退法後生四相違法。中先總舉徴。后屬目前四法。如文可知。下出四種退法體相。中先別釋四法體相。后屬當三慧以辨退失。前中景雲。依自惡通達領解宣說執著善通達領解宣說等者。初句依自邪謬惡慧通達所聽聞言教領解宣說執著自謂為善通達領解宣說。后句依他善慧通達領解宣說法。執著謂他惡通達領解宣說。領解宣說者。聽聞之時領解所宣說法故。次解第二忘失正念。中景備師云。於四人處起于迷亂。一于舉罪人乃至第四于有德人于同梵行所迷亂自過者。他舉其罪別作異言迷亂自過。于學現前迷亂學處者。于教導師處不正領受故為迷亂妨修三學。于彼大乘至發起迷亂勝解正行者。有人慾學大乘行。向彼談說三乘無別。言若分別三乘別者大損過失。于能說法人迷亂顯彼所有密處者。于彼有德說法人所。自不聽說。彼有犯不令他聽。泰師釋后二云。于彼有大乘行

【現代漢語翻譯】 現代漢語譯本： 《卷釋十六種相》。學者應該仔細研究它。其中首先列出十六種法門，第二部分依據這些法門進行解釋。第一部分解釋『邪行』（wrong conduct），其中首先列出八種能引發後續行為的邪行，所以說『後後引發』。第二部分分別解釋這八種邪行，分為八段。首先解釋『退智資糧』（decline of the accumulation of wisdom），其中先總說，後分說。分說中有三部分：首先說明四種導致退步的方法；其次說明因為退步的方法而產生的四種與智慧之相違背的情況；最後說明四種退步方法的本體。在第一部分中，『不令他聞者』（preventing others from hearing the Dharma）是針對那些有能力、有力量的人說的；『為聽法障者』（creating obstacles for listening to the Dharma）是針對那些沒有能力的人，他們當時不能阻止別人聽法，但之後會製造障礙。其次說明因為退步的方法而產生的四種相違背的情況，先總括地提出問題，然後歸屬於目前的四種方法，如文中所述。下面說明四種退步方法的本體，先分別解釋四種方法的本體，然後歸屬於當下的三種智慧，以辨別退失。前面景雲說，『依自惡通達領解宣說執著善通達領解宣說等者』（relying on one's own evil understanding, comprehension, explanation, and attachment to what is considered good understanding, comprehension, and explanation），第一句是說依靠自己邪謬的惡慧，通達所聽聞的言教，領會、解釋、執著，自認為是對善的通達、領會、解釋。后一句是說依靠他人善慧，通達、領會、解釋佛法，卻執著認為他人是對惡的通達、領會、解釋。『領解宣說者』（understanding, comprehending, and explaining）是指聽聞之時，領會所宣說的佛法。其次解釋第二種『忘失正念』（forgetting right mindfulness），景備師說，『於四人處起于迷亂』（confusion arises in relation to four types of people）：一是對舉罪人（those who point out faults），乃至第四是對有德人（those with virtue），在同修梵行的人中，對自己的過失感到迷惑。他人指出他的罪過，卻用不同的言語來迷惑自己的過失。『于學現前迷亂學處者』（confusion about the precepts being learned）是指在教導師處不能正確領受，因此產生迷惑，妨礙修習三學。『于彼大乘至發起迷亂勝解正行者』（confusion about the superior understanding and right practice of the Mahayana）是指有人想學習大乘行，卻對他說三乘沒有區別，如果分別三乘的差別，就會有很大的過失。『于能說法人迷亂顯彼所有密處者』（confusion about the Dharma speaker, revealing their secrets）是指對於有德的說法者，自己不去聽法，如果他們有犯戒之處，也不讓別人去聽法。泰師解釋后兩種情況說，『于彼有大乘行』（regarding those who practice the Mahayana）。

【English Translation】 English version: 《Chapter on Explaining the Sixteen Aspects》. Students should carefully examine it. Among them, the sixteen Dharma doors are listed first, and the second part explains according to these doors. The first part explains 'wrong conduct,' in which eight types of wrong conduct that can lead to subsequent actions are listed first, so it is said 'each subsequent one gives rise to the next.' The second part separately explains these eight types of wrong conduct, divided into eight sections. First, explain 'decline of the accumulation of wisdom,' in which there is a general explanation first, followed by a specific explanation. In the specific explanation, there are three parts: first, explain the four methods that lead to decline; second, explain the four situations that arise from the methods of decline that contradict the aspects of wisdom; and finally, explain the essence of the four methods of decline. In the first part, 'preventing others from hearing the Dharma' is addressed to those who are capable and powerful; 'creating obstacles for listening to the Dharma' is addressed to those who are not capable, who cannot prevent others from hearing the Dharma at the time, but will create obstacles later. Secondly, explain the four contradictory situations that arise from the methods of decline, first generally raising the question, and then attributing it to the current four methods, as described in the text. Below, explain the essence of the four methods of decline, first separately explaining the essence of the four methods, and then attributing them to the current three wisdoms to distinguish the loss. Earlier, Jingyun said, 'relying on one's own evil understanding, comprehension, explanation, and attachment to what is considered good understanding, comprehension, and explanation,' the first sentence refers to relying on one's own evil wisdom to understand the teachings heard, comprehend, explain, and attach to them, considering oneself to have good understanding, comprehension, and explanation. The second sentence refers to relying on others' good wisdom to understand, comprehend, and explain the Dharma, but attaching to the idea that others have evil understanding, comprehension, and explanation. 'Understanding, comprehending, and explaining' refers to understanding the Dharma being explained at the time of hearing. Secondly, explain the second type, 'forgetting right mindfulness,' Jingbei Shi said, 'confusion arises in relation to four types of people': one is towards those who point out faults, up to the fourth, those with virtue, among those practicing the same Brahmacharya, feeling confused about one's own faults. Others point out his faults, but he uses different words to confuse his own faults. 'Confusion about the precepts being learned' refers to not being able to correctly receive from the teaching master, thus creating confusion and hindering the practice of the three learnings. 'Confusion about the superior understanding and right practice of the Mahayana' refers to someone who wants to learn the Mahayana practice, but is told that there is no difference between the three vehicles, and that if the differences between the three vehicles are distinguished, there will be great faults. 'Confusion about the Dharma speaker, revealing their secrets' refers to not listening to the Dharma from a virtuous Dharma speaker, and if they have any violations, not allowing others to listen to the Dharma either. Tai Shi explained the latter two situations, saying, 'regarding those who practice the Mahayana'.

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又欲樂勝利者欲樂正行者總說彼人惡。故云顯無差別標舉分別彼人諸過失。故發起迷亂他勝解及正行也。于能說法人所自迷亂故。顯發彼人所有覆藏密處過失。第三解壞白法。中景師云。言謂與他競增上力故起諸白法非處加行者。起斗諍事壞鮮白法。言雖起白法處所加行然有三種邪行過失者。總為第二。別相則為三。足前為四。下開三句各釋二緣。二緣染著一邪受用二多雜處者。如得施時因以財物行恩佈德名邪受用。舉處大眾而相招誘名多雜處。由此因緣雖起白法處所加行由邪行故有染著過。二緣應知惡見過失一者誹撥正法人二于不正法執為正法者則上初人雖復行施由有惡見。二緣起過由二緣故受持過失。如文可知。泰師云。如二人俱諍造佛盆起諸白法善。不合理故。名非處加行。非法受用。名邪受用。處在憒鬧名多雜處。第四解惡意中。言由三相應知于大師所生不信順謂于有體尊勝得智者。尊勝是德。得智是能。謂于有體有德有能生不信順。由二種相至及欣樂彼故者。一受大智大福有情利養恭敬。由愛著故退失善法勤精進等。二由欣樂大智福人數追隨故。退出善法。略不釋第四也。第五解難調伏。如文。第六解行於非道。非道是過。一者于成立信人不為說法發彼信心。二者有人回小向大。不順其心嘆所為善。三者見

【現代漢語翻譯】 現代漢語譯本 又，如果有人貪圖享樂，追求勝利，行為不正，就總是在背後說別人的壞話。所以說，要揭示他們沒有差別，列舉他們的過失，以此來迷惑他人，破壞他們的正確行為。因為自己迷惑，所以要揭發那些人隱藏的過失。 第三，破壞善良的法。中景師說，『與他人競爭，爲了增強自己的勢力，對善良的法進行不正當的干預』，就會引發爭鬥，破壞純潔善良的法。即使做了善事，但如果行為不正，就會有三種邪惡的過失。總的來說是第二種，具體來說是三種，加上前面的是四種。下面三句分別解釋兩種因緣。兩種因緣是染著和邪惡的受用，以及經常出入混亂的場所。比如，得到施捨時，爲了顯示自己的恩德而施捨財物，這就是邪惡的受用。在大眾面前互相引誘，這就是經常出入混亂的場所。因為這些原因，即使做了善事，也會因為行為不正而產生染著的過失。兩種因緣應該知道是惡見的過失，一是誹謗正法之人，二是對不正之法執著為正法。所以，即使最初的人行善佈施，也會因為有惡見而產生過失。兩種因緣會產生受持的過失，就像文中所說的那樣。泰師說，比如兩個人爭著建造佛盆，做了善事，但不合理，這就是不正當的干預。非法受用，就是邪惡的受用。身處喧鬧的地方，就是經常出入混亂的場所。 第四，解釋惡意。因為三種相應，所以對大師（指佛陀）產生不信任和不順從。對於具有實體、尊貴和智慧的人，尊貴是德行，智慧是能力。對於具有實體、德行和能力的人，產生不信任和不順從。因為兩種原因而欣樂他們，一是接受大智慧、大福報之人的供養和尊敬，因為貪愛這些，所以會退失善法和勤奮精進等。二是因為欣樂大智慧、大福報之人，追隨他們，所以會退出善法。這裡省略了對第四種的解釋。 第五，解釋難以調伏，就像文中所說的那樣。 第六，解釋行於非道。非道是過失。一是對有信心的人不說法，不啓發他們的信心。二是有人回小向大（從聲聞乘轉向菩薩乘），不順應他們的心意，讚歎他們所做的善事。三是看見...

【English Translation】 English version Furthermore, if someone is greedy for pleasure, seeks victory, and acts improperly, they always speak ill of others behind their backs. Therefore, it is said that to reveal their lack of difference, to enumerate their faults, is to confuse others and undermine their correct actions. Because they are confused themselves, they expose the hidden faults of those people. Third, destroying virtuous Dharma. Zhongjingshi said, 'Competing with others to increase one's own power, interfering improperly with virtuous Dharma,' will lead to disputes and destroy pure and virtuous Dharma. Even if one does good deeds, if one's actions are improper, there will be three evil faults. Generally speaking, it is the second type; specifically, it is three types, plus the previous one, making four. The following three sentences explain the two causes respectively. The two causes are attachment and evil enjoyment, and frequenting chaotic places. For example, when receiving alms, giving away wealth to show one's own kindness is evil enjoyment. Inducing each other in front of the public is frequenting chaotic places. Because of these reasons, even if one does good deeds, one will have the fault of attachment due to improper actions. The two causes should be known as the fault of evil views, one is slandering those who uphold the correct Dharma, and the other is clinging to incorrect Dharma as correct Dharma. Therefore, even if the initial person performs good deeds and gives alms, they will have faults due to having evil views. The two causes will lead to the fault of upholding, just as the text says. Taishi said, for example, two people compete to build a Buddha basin, doing good deeds, but it is unreasonable, which is called improper interference. Illegal enjoyment is called evil enjoyment. Being in a noisy place is called frequenting chaotic places. Fourth, explaining malice. Because of the three correspondences, one develops distrust and disobedience towards the Master (referring to the Buddha). Towards those who possess substance, nobility, and wisdom, nobility is virtue, and wisdom is ability. Towards those who possess substance, virtue, and ability, one develops distrust and disobedience. Because of two reasons, one rejoices in them, one is accepting the offerings and respect of those with great wisdom and great blessings, because of greed for these, one will lose virtuous Dharma and diligent effort, etc. The second is because one rejoices in those with great wisdom and great blessings, following them, one will withdraw from virtuous Dharma. The explanation of the fourth type is omitted here. Fifth, explaining difficult to tame, just as the text says. Sixth, explaining acting on the wrong path. The wrong path is a fault. One is not speaking Dharma to those who have faith, not inspiring their faith. Two is someone turning from the small to the great (turning from the Shravaka vehicle to the Bodhisattva vehicle), not complying with their wishes, praising the good deeds they have done. Three is seeing...

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不定性有情退大求小。不能呵諫贊大乘德毀小乘失。四者好體住禁戒者贊。不住禁者呵。而由親愛朋黨心故應贊不讚應毀不毀。名不平等說。第七解親近不賢良。如文。第八解不如其義。言不如義非如其義者。但是重言無有別義。亦可不如俗諦非真如事。上來解第一邪行門竟。自下第二辨正行門。于中初總標。翻前八邪引八種行名正行相。言引離者。遠離前過失意說能對治。翻前過失後後相乘引發說八對治。亦後後相乘八種對治八正也。次別辨八種正行。文中次第重辨八種邪行。此則舉邪顯于正行。初解退失則有四句。一由自不聞令智退失者。若於正法人若無恭敬不自往聽此雖無犯。然由不聽無勝解故名有退失。二由不令他聞智退失者。他往余處聽。不信伏已由此毀犯。設無此心。直爾不令他聞。回彼聽人向已邪法。是故退失。三由為聞障令智退失者。由自不欲不聞不持。故化他人聽聞障礙。由此毀犯。誤無此意。直由自身懈怠懶墮障他聽法。是故退失。四由邪執著而有聽聞。由於修不見德。但聞言說以為究竟。由此毀犯。設不執聞以為究竟。而但聞不修智不成實。是名退失。第二解忘失正念亦有四句。初句中言由業障故等者。直由業障于舉罪有所忘失。復無忘語毀犯。然有根本犯罪忘失迷亂。二說由迷亂學處令念忘

【現代漢語翻譯】 現代漢語譯本 不定性有情因為退步而追求較小的目標。不能因為喜愛大乘的功德而呵斥小乘的缺失。第四種情況是，對於那些能夠很好地遵守戒律的人，就讚揚他們；對於那些不能遵守戒律的人，就呵斥他們。但是因為親愛和朋黨的心理，應該讚揚的沒有讚揚，應該呵斥的沒有呵斥，這叫做不平等地說法。 第七種情況是理解為親近不賢良的人，就像經文所說的那樣。第八種情況是理解不如其義，說不如義就是非如其義，只是重複說，沒有別的意義。也可以說不如俗諦，不是真如的事。上面解釋第一種邪行門完畢。 下面辨別第二種正行門。其中首先總標，翻轉前面的八種邪行，引出八種行，名為正行之相。說『引離』，意思是遠離前面的過失，能夠對治。翻轉前面的過失，後後相乘，引發八種對治。也是後後相乘，八種對治就是八正道。 其次分別辨別八種正行。文中依次重複辨別八種邪行，這是舉出邪行來顯示正行。首先解釋退失，有四種情況。第一種情況是由於自己不聽聞，導致智慧退失。如果對於正法的人沒有恭敬心，不親自去聽聞，這雖然沒有犯戒，但是因為不聽聞就沒有殊勝的理解，所以叫做有退失。 第二種情況是由於不讓別人聽聞，導致智慧退失。別人去其他地方聽聞，不信服，因此譭謗。假設沒有這個心，只是不讓別人聽聞，把聽法的人引向自己的邪法，所以導致退失。 第三種情況是由於為聽聞設定障礙，導致智慧退失。由於自己不想要聽聞、不想要受持，所以教唆他人聽聞，設定障礙，因此譭謗。誤以為沒有這個意思，只是因為自身懈怠懶惰，阻礙他人聽法，所以導致退失。 第四種情況是由於邪執著而聽聞。由於在修行中沒有見到功德，只是聽聞言說就以為是究竟，因此譭謗。假設不執著聽聞就以為是究竟，而只是聽聞不修行，智慧不能成就真實，這叫做退失。 第二種情況是解釋忘失正念，也有四種情況。第一句中說由於業障等等，只是由於業障，對於舉罪有所忘失。又沒有忘語的譭謗，但是有根本的犯罪忘失迷亂。第二種情況是說由於迷亂學處，導致正念忘失。

【English Translation】 English version Unstable sentient beings regress and seek smaller goals. One should not criticize the faults of the Small Vehicle while praising the virtues of the Great Vehicle. The fourth case is praising those who uphold the precepts well and criticizing those who do not. However, due to affection and partisanship, one fails to praise when praise is due and fails to criticize when criticism is due. This is called unequal speech. The seventh case is understanding it as associating with the unworthy, as the text says. The eighth case is understanding it as not according to its meaning. Saying 'not according to its meaning' is the same as 'not according to its meaning'; it's just repetition without any other meaning. It can also mean not according to conventional truth (samvriti-satya), not according to the nature of reality (tathata). The above completes the explanation of the first door of wrong conduct. Below, we distinguish the second door of right conduct. Among them, first is the general statement, reversing the previous eight wrong conducts and introducing eight kinds of practices, called the aspects of right conduct. Saying 'leading away' means to stay away from the previous faults, with the intention of being able to counteract them. Reversing the previous faults, multiplying successively, gives rise to eight counteractions. Also, multiplying successively, the eight counteractions are the Eightfold Noble Path. Secondly, we separately distinguish the eight kinds of right conduct. In the text, the eight kinds of wrong conduct are repeatedly distinguished in order. This is to reveal right conduct by highlighting wrong conduct. First, explaining regression, there are four cases. The first case is that one's wisdom regresses because one does not listen oneself. If one does not have respect for those who uphold the right Dharma and does not go to listen oneself, although this is not a violation, it is called regression because one does not have superior understanding due to not listening. The second case is that one's wisdom regresses because one does not allow others to listen. Others go to listen elsewhere, and one does not believe or submit, thereby slandering. Assuming one does not have this intention, but simply does not allow others to listen, leading those who listen towards one's own wrong Dharma, this is why it is called regression. The third case is that one's wisdom regresses because one obstructs listening. Because one does not want to listen or uphold oneself, one instigates others to listen and obstructs them, thereby slandering. Mistakenly thinking that one does not have this intention, but simply because of one's own laziness and indolence, one obstructs others from listening to the Dharma, this is why it is called regression. The fourth case is that one listens with wrong attachment. Because one does not see virtue in practice, but takes listening to words as the ultimate, thereby slandering. Assuming one does not cling to listening as the ultimate, but only listens without practicing, wisdom does not become real, this is called regression. The second case is explaining forgetting right mindfulness, there are also four cases. The first sentence says that due to karmic obstacles, etc., simply due to karmic obstacles, one forgets something in accusing. Also, there is no slander of forgetting words, but there is fundamental criminal forgetting and confusion. The second case is saying that due to confusion about the precepts, right mindfulness is forgotten.

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失等者。于教導師不正領受。故為迷亂妨修三學。故云由非自性隨轉妄見曲所顯故。言業障故等者。次更釋亦由業障不正領受。雖無曲見故為迷亂。而有妨修三學忘失。三說由於大乘迷亂勝解正行令念忘失等者。有人發菩提心學大乘法行大乘行。或向彼說或向餘人說言三乘無別等。由於菩薩不生恭敬隱其實德故由此毀犯。言由業障故等者。雖無不敬覆菩薩德而有毀犯。然由業障失念心說三乘無別。由起此障而有忘失。四說由迷亂顯隱密處令念忘失等者。前云于能說法補特伽羅迷亂顯彼有隱密處。此由不欲令他于說法師學大乘等。故說彼過由此毀犯。言由業障故等者。雖無故心說他過失所有毀犯。直由業障忘失心中於說法人說有過失而有忘失心中毀犯。第三解令壞白法四句。初言由樂己利狹少不轉下乘聽聞等由此毀犯者則是上言謂與他競增上力。故起諸白法非加行也。言由不能得等者。此釋毀犯所由。由未獲得勝善白法故樂著己利興他共諍。于所聽受生於奢緩于先所得下中白法今皆退失名已得退。二由染愛過失壞鮮白法。可知。三由惡見過失乃至由此毀犯者。此含二種一謗正二執邪故。論上云惡見有二。一謗持正法人二執邪為正。言由不正行獲得衰損者。此由謗正得衰損果。言由誑惑他獲得衰損者。此由執邪為正得衰損

【現代漢語翻譯】 現代漢語譯本 失等者（失去正念的人）。由於對教導師的教導沒有正確領會，因此產生迷惑，妨礙修習戒、定、慧三學。所以說，這是『由於並非自性，而是隨順虛妄見解的扭曲所顯現的緣故』。 說到『業障故等者』，接下來進一步解釋，也是由於業障，沒有正確領會教導，即使沒有扭曲的見解，也會產生迷惑，妨礙修習三學，導致忘失。 第三種情況是，由於對大乘的迷惑，對殊勝的理解和正確的行為產生迷亂，導致念頭忘失等等。有些人發菩提心，學習大乘法，修行大乘行，或者向他人宣說，或者向其他人說，聲聞乘、緣覺乘、菩薩乘三乘沒有差別等等。由於對菩薩不生恭敬，隱瞞菩薩的真實功德，因此構成毀犯。 說到『由業障故等者』，即使沒有不恭敬、掩蓋菩薩功德的行為，也可能構成毀犯。這是由於業障，失念，心中說三乘沒有差別。由於生起這種障礙，而導致忘失。 第四種情況是，由於迷惑，顯露或隱藏他人的隱私，導致念頭忘失等等。前面說，對於能夠說法的補特伽羅（人），迷惑地顯露他人的隱私。這是因為不希望其他人向說法師學習大乘等等，所以宣說他們的過失，因此構成毀犯。 說到『由業障故等者』，即使沒有故意說他人過失的毀犯，也可能因為業障，忘失心中對說法者說了過失，而在忘失心中構成毀犯。 第三種解釋是，導致破壞白法（善法）的四種情況。第一句說，『由於貪圖自己的利益，心胸狹隘，不轉而聽聞下乘等等，因此構成毀犯』，這與前面所說的『與他人競爭，增長勢力』有關，因此生起各種白法，並非是加行。 說到『由於不能得到等等』，這是解釋毀犯的原因。由於沒有獲得殊勝的善法，所以貪圖自己的利益，與他人發生爭執。對於所聽聞的教導產生懈怠，對於先前所獲得的下等、中等白法，現在都退失了，這叫做『已得退』。 第二種情況是，由於染愛（貪愛）的過失，破壞鮮白的善法，這很容易理解。 第三種情況是，由於惡見的過失，乃至因此構成毀犯。這裡包含兩種情況：一是誹謗正法，二是執著邪法。 論中說，惡見有兩種：一是誹謗持有正法的人，二是執著邪法為正法。 說到『由於不正行獲得衰損』，這是由於誹謗正法而得到衰損的果報。 說到『由於誑惑他人獲得衰損』，這是由於執著邪法為正法而得到衰損的果報。

【English Translation】 English version Those who have lost mindfulness. Because they do not correctly receive the instructions from the teacher, they become confused and hinder the practice of the three trainings (śīla, samādhi, prajñā). Therefore, it is said, 'Because it is not of its own nature, but follows the distorted manifestation of false views.' Regarding 'due to karmic obscurations, etc.,' this further explains that it is also due to karmic obscurations that one does not correctly receive the teachings. Even without distorted views, one becomes confused and hinders the practice of the three trainings, leading to forgetfulness. The third case is that due to confusion about the Mahāyāna, confusion arises regarding superior understanding and correct conduct, leading to forgetfulness, etc. Some people generate bodhicitta, study the Mahāyāna Dharma, practice the Mahāyāna path, or say to others, or say to other people, that there is no difference between the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), etc. Because they do not generate respect for Bodhisattvas and conceal their true virtues, they commit an offense. Regarding 'due to karmic obscurations, etc.,' even without disrespecting or concealing the virtues of Bodhisattvas, one may still commit an offense. This is because, due to karmic obscurations, one loses mindfulness and says in their heart that there is no difference between the Three Vehicles. Due to arising this obstacle, forgetfulness occurs. The fourth case is that due to confusion, revealing or concealing the secrets of others leads to forgetfulness, etc. Previously, it was said that regarding the Pudgala (person) who can teach the Dharma, one confusedly reveals the secrets of others. This is because one does not want others to learn the Mahāyāna from the Dharma teacher, etc., so they speak of their faults, thus committing an offense. Regarding 'due to karmic obscurations, etc.,' even without intentionally speaking of the faults of others, one may still commit an offense. It is simply due to karmic obscurations that one forgets and speaks of the faults of the Dharma teacher in their heart, thus committing an offense in their heart. The third explanation is the four situations that lead to the destruction of white dharmas (wholesome qualities). The first sentence says, 'Due to delighting in one's own benefit, being narrow-minded, and not turning to listen to the Hīnayāna, etc., one commits an offense.' This is related to what was said earlier, 'Competing with others and increasing power,' thus arising various white dharmas, which are not preliminary practices. Regarding 'due to not being able to obtain, etc.,' this explains the reason for the offense. Because one has not obtained superior wholesome qualities, they delight in their own benefit and engage in disputes with others. They become lax in listening to the teachings, and the lower and middle white dharmas that they had previously obtained are now lost. This is called 'already obtained and lost.' The second case is that due to the fault of attachment and desire, one destroys pure white dharmas, which is easy to understand. The third case is that due to the fault of wrong views, one commits an offense. This includes two situations: one is slandering the correct Dharma, and the other is clinging to wrong views. The treatise says that there are two types of wrong views: one is slandering those who uphold the correct Dharma, and the other is clinging to wrong views as correct. Regarding 'due to incorrect conduct, one obtains decline,' this is due to slandering the correct Dharma and receiving the result of decline. Regarding 'due to deceiving others, one obtains decline,' this is due to clinging to wrong views as correct and receiving the result of decline.

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果。四由受持過失壞鮮白法等者。前云一受持不了義經。二于未解諸了義經懸誹撥故。今云由受持過失壞鮮白法者。總明二義名受持過失。由於如來智意趣中起等覺慢者。于不了義經執是起慢。言由謗正法獲得衰損者撥了義經。由於如來智意趣中邪稱量故獲得衰損者執不了義經為是不信了義獲得衰損。第四解惡意現行四句。一由於所學不甚恭敬惡意現行等者。上云于大師生不信順學相違意也。二由不如實顯已過故惡意現行等者。上云于同梵行舉罪者如實發露相違意也。三于精進懈怠惡意現行等者。上云于大智福善法中精進相違意也。四由障凈因緣惡意現行等者。上云于廣大甚深勝解中能令自障清凈相違也。第五解難調伏四句。一由唯聽聞究竟修障等者。執聽聞為究竟障于修行名為修障。由唯觀見勉脫難論勝利等者。釋執聽聞為究竟意。矯誑顯示持法善友者。以執聽聞以為究竟。矯誑我是持法善友。二于教授左解修等者。錯領解故名為左解。不肯聽法乃至誑他我是住阿練若善友。三由於尸羅不堅安住惡作修等者。由破戒故追悔障修乃至誑他我是勤修福業善友。四于自見安住見取修障等者。由自見取乃至矯誑顯示自御眾善友。第六解行於非道四句。一于未信而不為說令其生信。二于下乘希求大乘不隨所宜而為說法贊所行善

【現代漢語翻譯】 現代漢語譯本 果。四、由受持過失壞鮮白法等者：前面說的一、受持不了義經（nitartha-sutra，非究竟意義的經典）。二、對於未理解的諸了義經（neyartha-sutra，需要進一步解釋才能理解的經典）懸誹撥故。現在說由受持過失壞鮮白法者：總括說明兩種意義，名為受持過失。由於如來智意趣中起等覺慢者：對於不了義經執著，因此生起慢心。說由謗正法獲得衰損者：是撥了義經。由於如來智意趣中邪稱量故獲得衰損者：執不了義經，認為是不信了義，因此獲得衰損。第四、解釋惡意現行四句。一、由於所學不甚恭敬，惡意現行等者：上面說對於大師生不信順，學習與正法相違背的意義。二、由不如實顯已過故，惡意現行等者：上面說對於同梵行（samabrahmacarin，一起修行的同伴）舉罪者，不如實發露，與此相違背。三、于精進懈怠，惡意現行等者：上面說對於大智福善法中精進，與此相違背。四、由障凈因緣，惡意現行等者：上面說對於廣大甚深勝解中，能令自障清凈，與此相違背。第五、解釋難調伏四句。一、由唯聽聞究竟修障等者：執著聽聞為究竟，障礙修行，名為修障。由唯觀見勉脫難論勝利等者：解釋執著聽聞為究竟的意義。矯誑顯示持法善友者：因為執著聽聞以為究竟，所以虛假地宣稱自己是持法善友（kalyanamitra，善知識）。二、于教授左解修等者：錯誤地領會解釋，因此名為左解。不肯聽法，乃至欺騙他人，說我是住在阿練若（aranya，寂靜處）的善友。三、由於尸羅（sila，戒律）不堅，安住惡作修等者：因為破戒的緣故，追悔，障礙修行，乃至欺騙他人，說我是勤修福業的善友。四、于自見安住見取修障等者：由於自見取，乃至虛假地宣稱自己是自御眾善友。第六、解釋行於非道四句。一、于未信而不為說令其生信。二、于下乘希求大乘，不隨所宜而為說法，贊所行善

【English Translation】 English version Result. Fourth, 'those who destroy pure white dharmas due to the faults of upholding [incorrect teachings], etc.': The previous section mentioned: 1. Upholding nitartha-sutras (sutras of non-definitive meaning). 2. Prematurely slandering and rejecting neyartha-sutras (sutras of definitive meaning that require interpretation). Now, 'those who destroy pure white dharmas due to the faults of upholding [incorrect teachings]': This comprehensively explains the two meanings, called the faults of upholding. 'Those who develop pride of equality in the intention of the Tathagata's wisdom': They are attached to nitartha-sutras, thus giving rise to pride. 'Those who obtain decline by slandering the correct Dharma': This refers to rejecting neyartha-sutras. 'Those who obtain decline by incorrectly measuring the intention of the Tathagata's wisdom': They are attached to nitartha-sutras, considering them as disbelief in neyartha-sutras, thus obtaining decline. Fourth, explaining the four sentences of malicious conduct. 1. 'Those who engage in malicious conduct due to not being very respectful in what they learn, etc.': The above mentioned generating disbelief in the master and learning meanings contrary to the Dharma. 2. 'Those who engage in malicious conduct due to not truthfully revealing their faults, etc.': The above mentioned truthfully revealing the faults of fellow samabrahmacarins (those who practice together), which is contrary to this. 3. 'Those who engage in malicious conduct due to being lazy in diligence, etc.': The above mentioned being diligent in great wisdom, blessings, and virtuous dharmas, which is contrary to this. 4. 'Those who engage in malicious conduct due to obstructing the causes of purification, etc.': The above mentioned being able to purify self-obstructions in vast and profound superior understanding, which is contrary to this. Fifth, explaining the four sentences of being difficult to tame. 1. 'Those who only listen to the ultimate, obstructing practice, etc.': Being attached to listening as the ultimate, obstructing practice, is called obstructing practice. 'Those who only see the victory of escaping difficult arguments, etc.': This explains the meaning of being attached to listening as the ultimate. 'Those who falsely claim to be kalyanamitras (virtuous friends) who uphold the Dharma': Because they are attached to listening as the ultimate, they falsely claim to be kalyanamitras who uphold the Dharma. 2. 'Those who wrongly interpret the instructions and practice, etc.': Wrongly understanding and interpreting is called wrong interpretation. Refusing to listen to the Dharma, and even deceiving others, saying 'I am a virtuous friend living in the aranya (quiet place)'. 3. 'Those who are not firm in their sila (precepts) and dwell in remorseful actions and practice, etc.': Because of breaking the precepts, they regret it, obstructing practice, and even deceiving others, saying 'I am a virtuous friend diligently cultivating meritorious deeds'. 4. 'Those who dwell in their own views and cling to them, obstructing practice, etc.': Because of clinging to their own views, they even falsely claim to be virtuous friends who control the assembly. Sixth, explaining the four sentences of acting on the wrong path. 1. Not speaking to those who do not believe, so that they may generate faith. 2. For those who aspire to the Mahayana from the Hinayana, not teaching according to what is appropriate, and praising the virtuous deeds they perform.

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。三于大乘希求下乘不順其宜而有所說。若不定姓人應呵退大求小之過。若是二乘定姓人雖暫發大心后還求小應順彼性贊修小乘。故上論云無種姓人雖復發心勤行精進終不能得無上菩提。不能如是順機宜說名行非道。四于住禁戒不能能贊。住不禁戒不能呵。訶名不平等說。下云由善根不圓滿故等四句。如次結上四句也。第七解近不賢良四句。一由慳吝。即是上云退失大乘。二少聞者。上云退失利益有情加行。三不善入聖教者。上云退失聖教。四于佛語言不聽聞者。上云退失無間修諸善法。亦可四種退事總由慳吝等之所顯也。下云不修善根故等五句者。不修善根是總句。下有四句如次配上四句而結也。亦可五句通結上四句也。第八解不如其義四句。一任持正法。二住練若。三勤修福業。四管御大眾。依此四句事起於四求求信伏等如其次第。下云由與我愛俱于微細罪不見怖畏者。釋任持正法欲求信伏。與其無我非勝解俱下。釋住練若求于聲譽偏修人無我名非勝解。于現法中樂相雜住。釋御大眾求供養等。于當來世下。釋勤修福業求染白等也。亦可由與我愛俱等釋住持正法求信伏。與其無我非勝解俱不顧他利釋住練若求聲聞譽。于生死涅槃一向觀見過失功德釋勤修福業求染果。于現法中下釋管御求供養等福。矯現自身能正持

【現代漢語翻譯】 現代漢語譯本：三、對於希求大乘者，如果他們想修習下乘，這不符合他們的根器，因此需要進行勸說。如果是不定種姓（指不確定是聲聞乘、緣覺乘或菩薩乘）的人，應當呵斥他們捨棄大的而追求小的過失。如果是二乘（聲聞乘和緣覺乘）的定姓人（已經確定是修習聲聞乘或緣覺乘的人），即使他們暫時發起大乘之心，後來又想修習小乘，也應當順應他們的根性，讚歎他們修習小乘。所以，《瑜伽師地論》中說，沒有大乘種姓的人，即使發起菩提心，勤奮修行，最終也不能證得無上菩提。不能這樣順應根機進行教導，就叫做『行非道』。 四、對於安住于禁戒的人，不能讚歎；對於不安住于禁戒的人，不能呵斥。呵斥就叫做『不平等說』。下面說『由善根不圓滿故』等四句，依次總結上面的四句。 第七，解釋『近不賢良』四句。一、由於慳吝，就是上面說的『退失大乘』。二、少聞者，上面說的『退失利益有情加行』。三、不善入聖教者，上面說的『退失聖教』。四、對於佛的語言不聽聞者，上面說的『退失無間修諸善法』。也可以說，這四種退失，總的來說是由慳吝等所顯現的。下面說『不修善根故』等五句，不修善根是總句，下面的四句依次對應上面的四句進行總結。也可以說，這五句是總的總結上面的四句。 第八，解釋『不如其義』四句。一、任持正法（維護和弘揚佛法）。二、住練若（住在寂靜處修行）。三、勤修福業（努力修習各種善行）。四、管御大眾（管理和引導大眾）。依據這四句，會產生四種求：求信伏（尋求信徒的信服）等，依次對應。下面說『由與我愛俱于微細罪不見怖畏者』，解釋任持正法卻想要求得信徒的信服。『與其無我非勝解俱』，解釋住在寂靜處修行卻求取聲譽，偏修人無我卻不是殊勝的理解。『于現法中樂相雜住』，解釋管理大眾卻求取供養等。『于當來世下』，解釋勤修福業卻求取染污的或清凈的果報。也可以說，『由與我愛俱』等，解釋住持正法卻求信伏。『與其無我非勝解俱不顧他利』，解釋住在寂靜處修行卻求聲聞的聲譽。『于生死涅槃一向觀見過失功德』，解釋勤修福業卻求染污的果報。『于現法中下』，解釋管理大眾卻求供養等福報。矯飾自己，表現出能夠正確地持有...

【English Translation】 English version: Three, regarding those who aspire to the Mahayana (Great Vehicle) but desire to practice the Hinayana (Lesser Vehicle), this is not in accordance with their capacity, and therefore they need to be persuaded. If they are people of uncertain lineage (meaning it is not certain whether they are Shravaka-yana (Voice-hearer Vehicle), Pratyekabuddha-yana (Solitary Realizer Vehicle), or Bodhisattva-yana (Bodhisattva Vehicle)), they should be rebuked for abandoning the great and pursuing the small. If they are people of definite lineage of the Two Vehicles (Shravaka-yana and Pratyekabuddha-yana) (those who are already determined to practice the Shravaka-yana or Pratyekabuddha-yana), even if they temporarily generate the mind of Mahayana, but later want to practice the Hinayana, they should be accommodated to their nature and praised for practicing the Hinayana. Therefore, the Yogacarabhumi-shastra says that people without the Mahayana lineage, even if they generate Bodhicitta (the mind of enlightenment), diligently practice, will ultimately not attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Not being able to teach in accordance with their capacity is called 'acting on a non-path'. Four, one should not praise those who abide in precepts; one should not rebuke those who do not abide in precepts. Rebuke is called 'unequal speech'. The following statement 'because the roots of virtue are not complete' and the following four sentences summarize the above four sentences in order. Seventh, explain the four sentences of 'approaching non-virtuous friends'. One, due to stinginess, which is what was said above, 'losing the Mahayana'. Two, those who hear little, what was said above, 'losing the practice of benefiting sentient beings'. Three, those who do not skillfully enter the Holy Teachings, what was said above, 'losing the Holy Teachings'. Four, those who do not listen to the words of the Buddha, what was said above, 'losing the uninterrupted practice of all virtuous dharmas'. It can also be said that these four kinds of loss are generally manifested by stinginess and so on. The following statement 'because of not cultivating roots of virtue' and the following five sentences, not cultivating roots of virtue is the general sentence, and the following four sentences correspond to the above four sentences in order to summarize. It can also be said that these five sentences are a general summary of the above four sentences. Eighth, explain the four sentences of 'not according to their meaning'. One, upholding the Dharma (maintaining and propagating the Buddha's teachings). Two, dwelling in a secluded place (living in a quiet place to practice). Three, diligently cultivating meritorious deeds (diligently practicing various good deeds). Four, managing the assembly (managing and guiding the assembly). According to these four sentences, four kinds of seeking will arise: seeking faith and submission (seeking the faith and submission of followers), etc., corresponding in order. The following statement 'because of being with attachment to self and not seeing fear in subtle offenses', explains upholding the Dharma but wanting to seek the faith and submission of followers. 'Being with non-self but not superior understanding', explains dwelling in a secluded place to practice but seeking fame, practicing the non-self of persons but not with superior understanding. 'In the present life, enjoying mixed dwelling', explains managing the assembly but seeking offerings, etc. 'In the future life below', explains diligently cultivating meritorious deeds but seeking defiled or pure results. It can also be said that 'because of being with attachment to self', etc., explains upholding the Dharma but seeking faith and submission. 'Being with non-self but not superior understanding and not caring for the benefit of others', explains dwelling in a secluded place to practice but seeking the fame of a Shravaka (Voice-hearer). 'In samsara (cycle of rebirth) and nirvana (liberation), always observing the faults and merits', explains diligently cultivating meritorious deeds but seeking defiled results. 'In the present life below', explains managing the assembly but seeking offerings and other blessings. Falsely showing oneself as being able to correctly hold...

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法乃至御眾者牒結也。十六門中前二門訖。自下第三解正行勝利。初標四句。前後相生利有情故生多福故合為第四。亦可正行能成四種勝利。又能生長無量福也。第二次第解釋。初句四法中。前一能令集福資糧。后三能令集智資糧。第三四法。一者修修所成者。因修慧故成余白法。二者成就有情即彼所成者因成就他成自白法。三者堪忍難事即彼所成者。因忍難事成余白法四聞思無厭即彼所成者因於聞思無厭足故成余白法。又解。一者修修慧。二者即彼修慧所成成就有情。三者即彼修慧所成堪忍難事。謂入惡趣他有情等。四者即彼修慧所成聞思無厭也。大門第四。解具法行等。初總標列四句。一具法行。二具平等行。三具善行。四具法住行。含此四行。名正法行。上一具字。遍通下三故。下牒解中。皆有具字。第二次第別解。云何菩薩具於法行。問名。此何行相。問頭數也。具平等行有八行相中。景雲。二于有情以無染污無差別身者。攝他為同自己體。無差別世者。不成現生後世差別。無差別求者。不成身財差別。親愛之心平等慰喻。泰云。其第二四中所作善事及利益有情事。名為善軛。亦名善擔。菩薩於己作利生等重擔事平等能運。未作者平等能取故。具善行中言無所依止者。心無執著故不求人天果等也。具法住行中

【現代漢語翻譯】 現代漢語譯本 法，乃至管理大眾的文書契約。十六門中前兩門已經結束。從下面第三門開始解釋正行的勝利。首先標出四句：前後相生，利益有情，所以產生很多福報，因此合為第四句。也可以說正行能夠成就四種勝利，並且能夠增長無量的福報。其次是按順序解釋。第一句的四法中，前一個能夠積聚福德資糧，后三個能夠積聚智慧資糧。第三個四法是：一是修習修所成慧，因為修習智慧的緣故，成就其餘的清凈之法；二是成就有情，也就是由修慧所成就的，因為成就他人的緣故，成就自身的清凈之法；三是堪忍難事，也就是由修慧所成就的，因為忍耐困難的事情，成就其餘的清凈之法；四是聽聞和思惟沒有厭足，也就是由修慧所成就的，因為對於聽聞和思惟沒有厭足的緣故，成就其餘的清凈之法。又一種解釋是：一是修習修慧；二是就是由修慧所成就的，成就有情；三是就是由修慧所成就的，堪忍難事，比如進入惡趣的其他有情等；四是就是由修慧所成就的，聽聞和思惟沒有厭足。大門第四，解釋具法行等。首先總的標列四句：一、具法行；二、具平等行；三、具善行；四、具法住行。包含這四種行為，名為正法行。上面的『具』字，普遍適用於下面的三種，所以下面的解釋中，都有『具』字。其次是按順序分別解釋。什麼是菩薩具於法行？這是問名稱。這是什麼行為的相狀？這是問條目數量。具平等行有八種行相，景雲說：『二、對於有情以沒有染污、沒有差別的身心對待。』把他人攝受為和自己一體，不造成現世和後世的差別，不造成身和財的差別，親愛之心平等地安慰。泰云說：『其中第二和第四中所做的善事以及利益有情的事，名為善軛（shàn è），也名為善擔（shàn dān）。菩薩對於自己所作的利益眾生等重擔之事，平等地能夠承擔，對於未作的，平等地能夠承擔。』具善行中說沒有所依止，是因為心中沒有執著，所以不求人天果報等。具法住行中

【English Translation】 English version The Dharma, even the documents and contracts for managing the Sangha. Among the sixteen doors, the first two are completed. From the third door below, the victory of right practice is explained. First, mark out the four sentences: the front and back arise interdependently, benefiting sentient beings, thus generating much merit, therefore combined as the fourth sentence. It can also be said that right practice can achieve four kinds of victories and can increase immeasurable blessings. Second, explain in order. Among the four Dharmas in the first sentence, the first one can accumulate merit resources, and the last three can accumulate wisdom resources. The third four Dharmas are: first, cultivating wisdom attained through cultivation, because of cultivating wisdom, accomplishing the remaining pure Dharmas; second, accomplishing sentient beings, that is, accomplished by cultivating wisdom, because of accomplishing others, accomplishing one's own pure Dharmas; third, enduring difficult things, that is, accomplished by cultivating wisdom, because of enduring difficult things, accomplishing the remaining pure Dharmas; fourth, listening and thinking without satisfaction, that is, accomplished by cultivating wisdom, because of not being satisfied with listening and thinking, accomplishing the remaining pure Dharmas. Another explanation is: first, cultivating wisdom; second, that is, accomplished by cultivating wisdom, accomplishing sentient beings; third, that is, accomplished by cultivating wisdom, enduring difficult things, such as sentient beings in evil realms; fourth, that is, accomplished by cultivating wisdom, listening and thinking without satisfaction. The fourth great door explains possessing Dharma practice, etc. First, generally list the four sentences: 1. possessing Dharma practice; 2. possessing equal practice; 3. possessing good practice; 4. possessing Dharma abiding practice. Containing these four practices is called right Dharma practice. The word 'possessing' above applies universally to the following three, so in the following explanations, there is the word 'possessing'. Second, explain separately in order. What is a Bodhisattva possessing Dharma practice? This is asking the name. What is the appearance of this practice? This is asking the number of items. Possessing equal practice has eight aspects. Jingyun said: 'Second, treating sentient beings with a mind without defilement and without discrimination.' Taking others as one with oneself, not creating differences between this life and the next, not creating differences between body and wealth, comforting with equal loving-kindness. Taiyun said: 'Among them, the good deeds done in the second and fourth, and the things that benefit sentient beings, are called the 'good yoke' (shàn è), also called the 'good burden' (shàn dān). The Bodhisattva can equally bear the heavy burden of benefiting sentient beings, etc., and can equally take on what has not been done.' In possessing good practice, it is said that there is nothing to rely on because there is no attachment in the mind, so one does not seek the rewards of humans and gods, etc. In possessing Dharma abiding practice

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。景雲。於十二行中前八自利。后四利他。余文可解。泰云。言及與所餘共止住者。與余資具等共住故也。大門第五。解生凈信譬喻。喻有十九。言非如日輪怖羅怙捉即便旋轉者。日輪非情不能生怖。由日天子怖羅怙手捉。故旋轉日輪。羅怙即是舊云羅護。阿修羅也。非如師子怯于大擔者。備景師云。西國深山多師子。師子行處即有野干隨逐覓殘血肉。師子后時殺一大鹿令野干擔負。野干心念死鹿既大我不能勝。若不許擔復當殺我。則便設計語師子言。我為是擔兔。隨我后呻喚而行。須助我力。師子念言。我寧自擔不能在後呻喚隨汝。於是野干免擔。師子疲乏。怯于大擔。泰師但云師子怯怖大物所鎮。言非如龍象者。三藏云。說象名龍象也。非如輪王無有第二大丈夫眾者。更無第二輪王同世界。言迦理沙槃拏者。泰師等云。槃拏是貝珠名。迦理沙樂與二乘相似。又解。此是數法。八十名迦理。十六迦理名沙槃拏。諸菩薩身價無量也。

瑜伽論記卷第二十一(之上終)

瑜伽論記卷第二十一(之下)(論本八十至八十一)

釋遁倫集撰

論本第八十

上來解寶積經十六門中前五門訖。自下第六解正行中安立所學。于中有二。初總問答標列十三中道行。后徴問別解。前中菩薩先於聲聞乘經

【現代漢語翻譯】 現代漢語譯本：景雲（Jingyun，人名）說：『在十二種行為中，前八種是自利，后四種是利他。其餘的文字可以理解。』泰（Tai，人名）說：『說到與其餘的人共同居住，是因為與其餘的資具等共同居住的緣故。』 大門第五，解釋產生清凈信仰的比喻。比喻有十九種。說到『不像日輪被羅怙（Luohu，阿修羅名）抓住就旋轉』，是因為日輪沒有情感，不能產生恐懼。由於日天子被羅怙的手抓住，所以旋轉日輪。羅怙就是舊時所說的羅護，是阿修羅。說到『不像獅子害怕大擔子』，備景（Beijing，人名）師說：『西方的深山裡有很多獅子。獅子行走的地方就有野干跟隨，尋找殘餘的血肉。獅子後來殺死一隻大鹿，讓野干來擔負。野干心想，死鹿既然這麼大，我不能勝任。如果我不答應擔負，它又要殺我。』於是就設計對獅子說：『我擔負的是兔子。跟在我後面呻吟著走，需要幫助我的力量。』獅子心想：『我寧願自己擔負，也不能在後面呻吟著跟隨你。』於是野干就免除了擔負，獅子卻疲憊不堪，害怕大擔子。』泰師只是說獅子害怕被大物鎮壓。說到『不像龍象』，三藏（Sanzang，對精通三藏的僧人的尊稱）說：『說象的名字叫龍象。』說到『不像輪王沒有第二位大丈夫』，是因為沒有第二位輪王在同一個世界。說到『迦理沙槃拏（Jialishabanna）』，泰師等人說：『槃拏（Banna）是貝珠的名字。迦理沙（Jialisha）喜歡與二乘相似。』又解釋說，這是數法，八十名叫迦理（Jiali），十六迦理名叫沙槃拏（Shabanna）。諸位菩薩的身價是無法估量的。 《瑜伽論記》卷第二十一（之上終） 《瑜伽論記》卷第二十一（之下）（論本第八十至第八十一） 釋遁倫（Shidunlun，人名）集撰 論本第八十 上面解釋《寶積經》十六門，前五門完畢。從下面開始第六門，解釋正行中的安立所學。其中有二部分。首先是總問答，標列十三種中道行。然後是征問分別解釋。前面部分是菩薩首先在聲聞乘經

【English Translation】 English version: Jingyun (name of a person) said: 'Among the twelve practices, the first eight are for self-benefit, and the last four are for benefiting others. The remaining text is understandable.' Tai (name of a person) said: 'Speaking of dwelling together with others, it is because of dwelling together with other resources, etc.' The fifth great gate explains the metaphor of generating pure faith. There are nineteen metaphors. Speaking of 'not like the sun wheel being seized by Rahu (Luohu, name of an Asura) and then rotating,' it is because the sun wheel has no emotion and cannot generate fear. Because the sun deity is seized by Rahu's hand, the sun wheel rotates. Rahu is what was formerly called Luohu, an Asura. Speaking of 'not like a lion being afraid of a large burden,' Master Beijing (name of a person) said: 'There are many lions in the deep mountains of the West. Where lions walk, there are jackals following, seeking leftover blood and flesh. Later, a lion kills a large deer and has a jackal carry it. The jackal thinks, 'Since the dead deer is so large, I cannot manage it. If I don't agree to carry it, it will kill me.' So it devised a plan and said to the lion, 'I am carrying a rabbit. Follow behind me groaning, needing my strength to help.' The lion thought, 'I would rather carry it myself than groan and follow you.' So the jackal was relieved of the burden, but the lion was exhausted and afraid of the large burden.' Master Tai simply said that the lion was afraid of being suppressed by a large object. Speaking of 'not like a dragon elephant,' the Tripitaka Master (Sanzang, a respectful title for monks proficient in the Tripitaka) said, 'The name of an elephant is called a dragon elephant.' Speaking of 'not like a Chakravartin king without a second great man,' it is because there is no second Chakravartin king in the same world. Speaking of 'Jialishabanna (迦理沙槃拏),' Master Tai and others said, 'Banna (槃拏) is the name of a conch pearl. Jialisha (迦理沙) likes to be similar to the Two Vehicles.' Another explanation is that this is a numerical method, eighty are called Jiali (迦理), and sixteen Jiali are called Shabanna (沙槃拏). The value of all Bodhisattvas is immeasurable. Yoga-bhumi Treatise Commentary, Scroll 21 (End of the Upper Part) Yoga-bhumi Treatise Commentary, Scroll 21 (Lower Part) (Treatise Text 80 to 81) Compiled and Written by Shi Dunlun (釋遁倫, name of a person) Treatise Text 80 The above explains the sixteen gates of the Ratnakuta Sutra, the first five gates are completed. From below begins the sixth gate, explaining the establishment of learning in right practice. There are two parts to it. First is the general question and answer, marking the thirteen middle way practices. Then there is the questioning and separate explanation. The first part is that the Bodhisattva first in the Sravaka Vehicle Sutra

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世俗道理不了義說已作依持已善通達者。唯依人空未見法空。知非究竟。而超度彼。復于大乘二空相應二諦道理了義經典正勤修學。名中道行。所以者何者。所以小乘經典是不了義大乘經典是了義者。此舉問竟。下答意明。大乘中貫穿十三中道之行故是了義。即列十三名也。就別解中。初解人空。景備師云。言謂由一種相不可得者。橫計實我卻不可得。下明於內根外塵中間六識三事中求。都無實我。故不可得有情事者。即六情根也。差別事者。即外六塵差別之事。彼受用事者。則是六識于根塵中受用苦樂。泰師云。此約實我體無菩薩人無我理。一眾生事。三眾生中蘊界處差別事。三六根六識受用六塵事。若內六根若外六塵中間異生橫計實我三事之外都不可得。二解。人無我言由唯一相可得者。則人無我所顯真如道理是有。故云可得。謂于根塵識三事愚夫遍計常住實我不可得我異性相道理可得者。無我真如性異妄我道理可得。問曰。空與無我差別云何。解云。蘊中無我名空。蘊體非我名為無我。三解法空中。備景雲。則彼依他圓成法中。無彼遍計常無常等隨言法性。故名法空。泰云。遍計所取生滅無常性。五事不攝。故都不得。此欲辨遍計所執法我體性空無都不可得。然不明法無我真如是實有不可得。四解法無我。言謂

【現代漢語翻譯】 現代漢語譯本 對於那些已經依賴並精通世俗的、不了義的教義的人來說，他們僅僅依賴於人空（Pudgala-śūnyatā，對自我的空性）而沒有見到法空（Dharma-śūnyatā，對法的空性），要知道這不是究竟的解脫。爲了超度他們，進一步在大乘佛教中，對於與二空（人空和法空）相應的二諦（世俗諦和勝義諦）的了義經典，精進地修學，這被稱為中道行（Madhyamā-pratipad）。為什麼這麼說呢？因為小乘經典是不了義的，而大乘經典是了義的。這是提問的結束。下面是回答，闡明大乘經典貫穿著十三種中道之行，所以是了義的。這裡列出了這十三種名稱。在分別解釋中，首先解釋人空。景備法師說：『說的是由一種相不可得，橫生計度的實我實際上是不可得的。』下面闡明在內六根、外六塵以及中間的六識這三件事中尋求，都找不到真實的自我，所以有情的事是不可得的，也就是六情根。差別的事，也就是外六塵差別的事。他們受用的事，則是六識在根塵中受用苦樂。泰法師說：『這是就實我本體而言，菩薩所證悟的人無我之理。』一、眾生的事。二、眾生中蘊、界、處差別的事。三、六根、六識受用六塵的事。無論是內六根，還是外六塵，中間的異生橫生計度的實我，在這三件事之外都是不可得的。二、解釋人無我，說的是由唯一相可得，那麼人無我所顯現的真如道理是存在的，所以說是可得的。也就是說，在根、塵、識這三件事中，愚夫遍計的常住實我是不可得的，而與我異性的真如道理是可以得到的，也就是無我真如的自性，與虛妄的我的道理是可以得到的。問：空（Śūnyatā）與無我（Anātman）的差別是什麼？解答說：蘊中無我名為空，蘊體非我名為無我。三、解釋法空。備景法師說：『那麼在依他起（Paratantra-svabhāva，緣起性）、圓成實（Pariniṣpanna-svabhāva，圓滿性）的法中，沒有遍計所執（Parikalpita-svabhāva，遍計性）的常無常等隨言法性，所以名為法空。』泰法師說：『遍計所取的生滅無常性，五事不攝，所以都不可得。』這是想要辨明遍計所執的法我體性是空無的，都不可得。然而沒有闡明法無我真如是真實存在的，是不可得的。四、解釋法無我，說的是...

【English Translation】 English version For those who have already relied upon and are well-versed in worldly, provisional teachings, yet only rely on Pudgala-śūnyatā (emptiness of self) without seeing Dharma-śūnyatā (emptiness of phenomena), know that this is not ultimate liberation. To liberate them, further diligently study the definitive (了義) scriptures of Mahayana Buddhism, which correspond to the two emptinesses (Pudgala-śūnyatā and Dharma-śūnyatā) and the two truths (Saṃvṛti-satya and Paramārtha-satya), this is called the Madhyamā-pratipad (Middle Way). Why is this so? Because the Hinayana scriptures are provisional, while the Mahayana scriptures are definitive. This concludes the question. The answer below clarifies that the Mahayana scriptures are definitive because they permeate the thirteen Middle Way practices. Here, these thirteen names are listed. In the separate explanations, first, explain Pudgala-śūnyatā. Master Jingbei said: 'It is said that because a single characteristic is unattainable, the falsely conceived real self is actually unattainable.' Below, it is clarified that seeking within the inner six roots, the outer six dusts, and the intermediate six consciousnesses, in these three matters, no real self can be found, so the affairs of sentient beings are unattainable, which are the six emotional roots. The differentiated affairs are the differentiated affairs of the outer six dusts. Their experienced affairs are the experiences of the six consciousnesses in the roots and dusts, experiencing suffering and joy. Master Tai said: 'This refers to the principle of Anātman (no-self) realized by Bodhisattvas in relation to the substance of the real self.' One, the affairs of sentient beings. Two, the differentiated affairs of aggregates, realms, and bases among sentient beings. Three, the affairs of the six roots and six consciousnesses experiencing the six dusts. Whether it is the inner six roots or the outer six dusts, the falsely conceived real self by ordinary beings in between, is unattainable outside of these three matters. Two, explaining Anātman (no-self), it is said that because a single characteristic is attainable, the principle of Suchness (Tathatā) revealed by Anātman exists, so it is said to be attainable. That is to say, in the three matters of roots, dusts, and consciousnesses, the permanent real self falsely conceived by foolish people is unattainable, while the principle of Suchness, which is different from the self, is attainable, that is, the nature of Anātman Suchness, and the principle of the false self, are attainable. Question: What is the difference between Śūnyatā (emptiness) and Anātman (no-self)? The answer is: Anātman within the aggregates is called Śūnyatā, and the substance of the aggregates not being the self is called Anātman. Three, explaining Dharma-śūnyatā. Master Beijing said: 'Then, in the Paratantra-svabhāva (dependent nature) and Pariniṣpanna-svabhāva (perfected nature), there is no Parikalpita-svabhāva (imputed nature) such as permanence or impermanence, which follows the spoken Dharma-nature, so it is called Dharma-śūnyatā.' Master Tai said: 'The impermanent nature of arising and ceasing, which is taken by imputation, is not included in the five matters, so it is all unattainable.' This is to clarify that the Dharma-self nature of what is imputed is empty and unattainable. However, it does not clarify that the Dharma-Anātman Suchness is truly existent and unattainable. Four, explaining Dharma-Anātman, it is said that...

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由一相乃至聖智所行者。因法無我所顯真如聖智所行。是故可得。問法。空與法無我有何差別。解云。依他圓成無彼橫計決定性法名法空。即彼二性非情執有名法無我。又解。依他因緣之法。猶如幻化無決定性。名為法空。圓成實性妙離有無。名為法空。此二性非是執性有體有用名法無我。故攝論云若執諸法有體有用名為法我。明法無彼定性體用名法無我。下明由六相故無我所顯真如內證離言。異於愚夫隨言說性。是故可得。六相如文。五解增益中。景雲。差別有八者。一執常。二執有定性無常亦是增益。三因執常執我增益。四因執有無常執有無我。五因執無我執實心增益。六因執我執不真實心增益。此復二種已下。重釋第五第六。一者決定者。于境定執。二者尋求者。尋求向前取實不實二境之心。于中先總遍計所依者所尋求。及遍計相應者明能尋求。自下別明。先明取不實心尋求。雜染所治障法有五過失。謂顛倒者。無我計我。戲論者。謂理外妄游。發起惡行者。因此發業。粗重者。由惑業起。粗重增多。無常性者。惑業招生增無常苦。下明取實有心執實有道能除清凈亦成遍計所執。故云及於彼能對治清凈法中。七者執真實心增益為依復執善等乃至執清凈增益。八者執不真實心增益為依復執不善等乃至執雜染增益。

【現代漢語翻譯】 現代漢語譯本 由『一相』（一切法的真實相）乃至『聖智』（無漏的智慧）所行持的境界，是由於通達『法無我』（諸法沒有恒常不變的自體）所顯現的『真如』（不生不滅的實性）和『聖智』所行持的境界，因此是可以證得的。 問：『法空』（諸法皆空）與『法無我』（諸法沒有恒常不變的自體）有什麼差別？ 答：『依他圓成』（依他起性和圓成實性）中沒有『遍計所執』（虛妄分別）的決定性，這稱為『法空』。而這兩種自性並非是情識執著的對象，這稱為『法無我』。 又解釋說，『依他起』（依因緣而生起）的諸法，猶如幻化一般沒有決定性，這稱為『法空』。『圓成實性』（圓滿成就的真實自性）妙離於有和無，也稱為『法空』。這兩種自性並非是執著為實有自體和作用的，這稱為『法無我』。所以《攝大乘論》中說：『如果執著諸法有自體和作用，這稱為法我。』說明諸法沒有那種決定的自體和作用，稱為『法無我』。 下面說明由於六種相狀的緣故，『無我』所顯現的『真如』是內在證悟、離於言說的，不同於愚夫隨著言語而產生的妄想，因此是可以證得的。六種相狀如經文所說。 在五解增益中，景法師說，差別有八種：一、執著常；二、執著有決定性，無常也是增益；三、因為執著常而執著我，這是增益；四、因為執著有無常而執著有無我；五、因為執著無我而執著實心，這是增益；六、因為執著我而執著不真實心，這是增益。 『此復二種已下』，重新解釋第五和第六種增益。一者決定者，對於境界的固定執著。二者尋求者，尋求向前抓取真實和不真實兩種境界的心。 其中先總說遍計所依者所尋求，以及遍計相應者，說明能尋求。從下面分別說明。先說明取不實心的尋求，雜染所對治的障礙法有五種過失，即顛倒，把無我當成我；戲論，在理外虛妄遊蕩；發起惡行，因此而造作惡業；粗重，由迷惑和業力而起，粗重增多；無常性，迷惑和業力招來生死，增長無常的痛苦。 下面說明取實有心的執著，執著實有的道能夠去除清凈，也成為遍計所執。所以說『及於彼能對治清凈法中』，七者執著真實心是增益，依此又執著善等，乃至執著清凈是增益。八者執著不真實心是增益，依此又執著不善等，乃至執著雜染是增益。

【English Translation】 English version That which is practiced by 『Eka-lakshana』 (the true aspect of all dharmas) up to 『Arya-jnana』 (undefiled wisdom), is manifested by understanding 『Dharma-nairatmya』 (the absence of a permanent, unchanging self in phenomena), and practiced by 『Satya-jnana』. Therefore, it can be attained. Question: What is the difference between 『Dharma-shunyata』 (the emptiness of phenomena) and 『Dharma-nairatmya』 (the absence of a permanent, unchanging self in phenomena)? Answer: The absence of a definitive nature of 『Paratantra-parikalpita』 (the dependently arisen nature) within 『Parinishpanna』 (the perfectly accomplished nature) is called 『Dharma-shunyata』. These two natures, when not objects of emotional attachment, are called 『Dharma-nairatmya』. Another explanation: Dharmas that arise dependently, like illusions, have no definitive nature. This is called 『Dharma-shunyata』. The 『Parinishpanna』 (perfectly accomplished nature), wonderfully free from existence and non-existence, is also called 『Dharma-shunyata』. These two natures, when not clung to as having a real, substantial self and function, are called 『Dharma-nairatmya』. Therefore, the Mahāyānasaṃgraha says: 『If one clings to dharmas as having a substantial self and function, this is called Dharma-atman.』 Clarifying that dharmas lack such a definitive self and function is called 『Dharma-nairatmya』. The following explains that, due to six characteristics, the 『Tathata』 (suchness) manifested by 『Anatman』 (no-self) is an inner realization, beyond words, different from the delusions that arise in foolish people following language. Therefore, it can be attained. The six characteristics are as described in the text. In the five augmentations of understanding, Dharma Master Jing says that there are eight differences: 1. Clinging to permanence; 2. Clinging to a definitive nature; impermanence is also an augmentation; 3. Because of clinging to permanence, clinging to self is an augmentation; 4. Because of clinging to the existence of impermanence, clinging to the existence of no-self; 5. Because of clinging to no-self, clinging to a real mind is an augmentation; 6. Because of clinging to self, clinging to an unreal mind is an augmentation. 『From these two onwards,』 re-explains the fifth and sixth augmentations. The first, 『definitive,』 refers to the fixed clinging to objects. The second, 『seeking,』 refers to the mind that seeks to grasp both real and unreal objects. Among these, first, generally speaking, the seeker is the basis of the imagined, and the one corresponding to the imagined clarifies the ability to seek. From below, explain separately. First, explain the seeking of the unreal mind. The obstructing dharmas that are treated by defilement have five faults: namely, inversion, considering no-self as self; playfulness, wandering falsely outside of reason; initiating evil actions, thereby creating karma; heaviness, arising from delusion and karma, increasing heaviness; impermanence, delusion and karma bring about birth and death, increasing the suffering of impermanence. The following explains the clinging of the real mind, clinging to the real path can remove purity, also becomes the imagined. Therefore, it says, 『And in those pure dharmas that can treat it,』 the seventh is clinging to the real mind as an augmentation, based on this, also clinging to goodness, etc., even clinging to purity is an augmentation. The eighth is clinging to the unreal mind as an augmentation, based on this, also clinging to unwholesomeness, etc., even clinging to defilement is an augmentation.

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菩薩于增益都不執著。已辨差別。次明自性增益。即是執有諸法體性。泰云。二乘所證人無我理。但是真如相非是實真如。依前三性中地前及二乘所證人無我理五事中是相事攝。若執為真如者。亦是增益邊也。是故彼第四增益。第五執二無我理增益為所依止。執二無我無漏觀心以為真實。無漏觀心是因緣假有。法執為實有定性。故名增益。即第四執境增益。第五執心增益。第六執二我增益為所依止。計有定性我見不真實心。故名增益邊。然即知執我心妄執名不真實。然有妄執自性名增益。此執有二。一決定執有不真實心。二方便尋求。尋求者。決定所依不正思惟及決定相應作意等。下出尋求道理。于所對治不真實心雜染法中尋求五失。有自性可治故。有能對治清凈法可得。此舉對治以顯障有自性故。總是不真實心增益也。第七因前第五執無漏觀真實心為所依此故起第七執真實無漏心所生諸無漏善等法有體性。乃至執清凈涅槃有體性也。第八因前第六執我見有定性為依止故。起第八執我見所生諸不善等法有體性。乃至執我見所潤生死雜染法有體性。問。前明人無我中一相可得所顯。何故第五執無我乃為增益邊耶。答。前據無我所顯真如是是實有。故云可得。若無我義但是無法。故前抉擇第二卷中辨我見緣無生心。若執無

【現代漢語翻譯】 現代漢語譯本 菩薩對於增益都不執著。已經辨明了差別，接下來闡明自性增益，也就是執著諸法具有實體自性。泰法師說，二乘（聲聞乘和緣覺乘）所證悟的人無我之理，只是真如的表相，並非真實的真如。依據前述的三自性中，地上菩薩之前以及二乘所證悟的人無我之理，在五事中屬於相事所攝。如果執著其為真如，也是屬於增益邊。因此，第四種增益，第五種執著二無我之理，增益為所依止，執著二無我的無漏觀心以為真實。無漏觀心是因緣和合的假有，卻執著為實有定性，所以稱為增益。也就是第四種執著境界增益，第五種執著心增益，第六種執著二我增益為所依止，計度有定性的我見不真實心，所以稱為增益邊。然而，要知道執著我心是虛妄執著，名為不真實，然而有虛妄執著的自性，名為增益。這種執著有兩種：一是決定執著有不真實心，二是方便尋求。尋求者，決定所依的不正思惟以及決定相應的作意等。下面闡述尋求的道理，在所對治的不真實心雜染法中尋求五種過失，認為有自性可以被對治，所以有能對治的清凈法可以獲得。這裡舉出對治是爲了顯示障礙具有自性。總而言之，是不真實心的增益。第七種是因為前面的第五種執著無漏觀真實心為所依止，因此生起第七種執著真實無漏心所生的諸無漏善等法具有體性，乃至執著清凈涅槃具有體性。第八種是因為前面的第六種執著我見具有定性為依止，所以生起第八種執著我見所生的諸不善等法具有體性，乃至執著我見所潤的生死雜染法具有體性。問：前面闡明人無我中一相可得所顯示的，為什麼第五種執著無我反而成為增益邊呢？答：前面是根據無我所顯的真如是真實存在的，所以說可得。如果無我的意義只是沒有法，所以在前面《抉擇》第二卷中辨析我見緣無生心。如果執著無

【English Translation】 English version A Bodhisattva does not cling to augmentation. Having distinguished the differences, next, the augmentation of self-nature is clarified, which is clinging to the inherent nature of all dharmas. Master Tai says that the principle of 'no-self of persons' (人無我, ren wu wo) realized by the Two Vehicles (二乘, er cheng) is merely the appearance of Suchness (真如, zhen ru), not the real Suchness. According to the previous three natures, the 'no-self of persons' realized before the ground of the Bodhisattva and by the Two Vehicles is included in the aspect of phenomena among the five matters. If one clings to it as Suchness, it is also on the side of augmentation. Therefore, the fourth augmentation, the fifth clinging to the principle of 'two no-selves' (二無我, er wu wo), is augmented as the basis of reliance, clinging to the uncontaminated mind of contemplation of the 'two no-selves' as real. The uncontaminated mind of contemplation is a conditioned and provisional existence, but it is clung to as having a real and fixed nature, hence it is called augmentation. That is, the fourth is clinging to the augmentation of the object, the fifth is clinging to the augmentation of the mind, and the sixth is clinging to the augmentation of the 'two selves' as the basis of reliance, calculating that there is a fixed nature of the 'I-view' (我見, wo jian), which is an unreal mind, hence it is called the side of augmentation. However, one should know that clinging to the 'I-mind' is a false clinging, called unreal, but having the self-nature of false clinging is called augmentation. This clinging has two aspects: first, decisively clinging to having an unreal mind; second, seeking through expedient means. The seeker relies on incorrect thinking and decisively corresponding mental engagement, etc. Below, the reason for seeking is explained: in the impure dharmas of the unreal mind that are to be opposed, five faults are sought, believing that there is a self-nature that can be opposed, so there is a pure dharma that can oppose it that can be obtained. Here, the opposition is cited to show that the obstacle has a self-nature. In summary, it is the augmentation of the unreal mind. The seventh is because the previous fifth clinging to the real mind of uncontaminated contemplation is the basis of reliance, hence the seventh clinging arises, clinging to the inherent nature of all uncontaminated good dharmas, etc., born from the real uncontaminated mind, even clinging to the inherent nature of pure Nirvana (涅槃, nie pan). The eighth is because the previous sixth clinging to the 'I-view' having a fixed nature is the basis of reliance, hence the eighth clinging arises, clinging to the inherent nature of all unwholesome dharmas, etc., born from the 'I-view', even clinging to the impure dharmas of samsara (生死, sheng si) nourished by the 'I-view'. Question: In the previous explanation of 'no-self of persons', what is shown by 'one aspect can be obtained'? Why is the fifth clinging to 'no-self' on the side of augmentation? Answer: The previous explanation is based on the Suchness revealed by 'no-self' being truly existent, hence it is said to be obtainable. If the meaning of 'no-self' is merely the absence of dharma, then in the previous second volume of 'Discernment', the 'I-view' conditions the non-arising mind is analyzed. If one clings to no-

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是有故成增益也。達云。謂遍計所依者。能計度之所依根。及遍計相應者。能計度心之相應心所有法也。執善等者。等取無覆無起執不善等者。等取有覆無起也。六解損減言。謂則于彼邪法無我性起于勝解等者。聞說遍計所執自性本無。則執依他圓成皆悉不有。此惡取空。名耶法無我。七解法現觀中。景雲。由三種相。一安立諸法自性不可得。言則于彼事者。則增益中第一事也。及第四生事者。前增益中第四執無我增益也。二者彼差別事不可得。三者則彼串習故如實通達。言此中自性不可得者。則自性計有生滅二分不可得。由串習此二不可得故。于無相所顯真如任運通達故。言謂則彼自性相不作意不思擇加行自行自內所證智通達。泰云。則彼安立計法及第八現觀中第四生身事自性不可得作第一相。下現觀迴向中。辨四種治。一能治。二所治。三後有業治。四生身治故。八解迴向大菩提性中。景雲。先總明法現觀能治所治。謂由一種相思擇所得能治不斷故。下別解能治所治。有三複次。第一云此中能治所治者謂空是煩惱對治者。若斷煩惱要從空解脫門入證真如方能斷惑。無愿是有愿治者。無愿是生死耶愿對治。無相解脫門是諸十相對治也。如是一切名無造作者。三解脫門對治生死。于生死分名無造作。第二複次。此後有

【現代漢語翻譯】 現代漢語譯本：這是因為有原因才產生的增益。達（Da）說：『所謂的遍計所依（parikalpita-āśraya，完全虛構的所依）』，是指能進行計度的所依之根，以及與遍計相應的，能進行計度之心的相應心所有法（caitta）。『執善等者』，『等』字包括了無覆無記（avyākṛta）的情況；『執不善等者』，『等』字包括了有覆無記（sākliṣṭa-avyākṛta）的情況。『六解損減言』，指的是對於那些邪法，生起對無我性的殊勝理解等等。聽到說遍計所執自性（parikalpita-svabhāva，完全虛構的自性）本來就沒有，就認為依他起（paratantra，依他而起的）和圓成實（pariniṣpanna，圓滿成就的）也都沒有。這種錯誤的理解空性，被稱為耶法無我（dharma-nairātmya，法無我）。七解法現觀中，景（Jing）說：『由三種相』。一，安立諸法自性不可得。『言則于彼事者』，指的是增益中的第一件事。以及第四生事，指的是前面增益中第四種執無我的增益。二，那些差別事不可得。三，通過串習，如實通達。『言此中自性不可得者』，指的是自性計有生滅二分不可得。由於串習這兩種不可得，因此對於無相所顯的真如（tathatā），自然而然地通達。『言謂則彼自性相不作意不思擇加行自行自內所證智通達』。泰（Tai）說：『則彼安立計法及第八現觀中第四生身事自性不可得作第一相』。下現觀迴向中，辨別四種對治。一，能治。二，所治。三，後有業治。四，生身治。八解迴向大菩提性中，景（Jing）說：『先總明法現觀能治所治』，指的是由一種相思擇所得的能治不斷。下面分別解釋能治所治，有三重複次。第一重說：『此中能治所治者，謂空是煩惱對治者』，如果要斷除煩惱，必須從空解脫門（śūnyatā-vimokṣa-mukha）進入，證得真如才能斷除迷惑。無愿是有愿的對治，無愿是生死之愿的對治。無相解脫門（animitta-vimokṣa-mukha）是諸十相的對治。像這樣一切都稱為無造作（anabhisaṃskāra）。三解脫門對治生死，在生死分上稱為無造作。第二重複次，此後有

【English Translation】 English version: This is because of causes that lead to increased attachment. Da (達) says: 'The so-called parikalpita-āśraya (遍計所依, the basis of complete fabrication)' refers to the root that can perform conceptualization, and the associated mental factors (caitta) of the mind that can perform conceptualization. 'Those who grasp at goodness, etc.,' 'etc.' includes the case of avyākṛta (無覆無記, unspecified); 'those who grasp at unwholesomeness, etc.,' 'etc.' includes the case of sākliṣṭa-avyākṛta (有覆無記, defiled-unspecified). 'Six explanations of reduction' refers to, with regard to those evil dharmas, generating a superior understanding of selflessness, etc. Upon hearing that the parikalpita-svabhāva (遍計所執自性, completely fabricated nature) is originally non-existent, one then believes that the paratantra (依他起, dependently arisen) and pariniṣpanna (圓成實, perfectly accomplished) are also non-existent. This incorrect understanding of emptiness is called dharma-nairātmya (耶法無我, selflessness of phenomena). In the seventh explanation of dharma-abhisamaya, Jing (景) says: 'Due to three aspects.' One, establishing that the svabhāva (自性, own-being) of all dharmas is unattainable. 'The statement 'then with regard to that matter'' refers to the first matter in the increase. And the fourth arising matter refers to the fourth increase of grasping at no-self in the previous increase. Two, those differentiated matters are unattainable. Three, through habituation, one realizes the truth as it is. 'The statement 'herein, svabhāva is unattainable'' refers to the fact that the two aspects of arising and ceasing of svabhāva are unattainable. Because of habituating to these two unattainabilities, one naturally realizes the tathatā (真如, suchness) revealed by the signless. 'The statement means that one realizes that svabhāva aspect without attention, without deliberation, without effort, through self-practice, through the wisdom attained within oneself.' Tai (泰) says: 'Then establishing the counted dharma and the fourth arising body matter in the eighth abhisamaya, the unattainability of svabhāva is taken as the first aspect.' In the subsequent abhisamaya dedication, four antidotes are distinguished. One, the antidote. Two, what is to be antidoted. Three, the antidote for karma leading to future existence. Four, the antidote for the arising body. In the eighth explanation of dedicating to great bodhi-nature, Jing (景) says: 'First, generally clarify the dharma-abhisamaya's antidote and what is to be antidoted,' which refers to the continuous antidote obtained through contemplating one aspect. Below, the antidote and what is to be antidoted are explained separately, with three further repetitions. The first repetition says: 'Herein, the antidote and what is to be antidoted, namely, emptiness is the antidote to afflictions,' if one wants to cut off afflictions, one must enter through the śūnyatā-vimokṣa-mukha (空解脫門, gate of liberation of emptiness), and only by realizing tathatā can one cut off delusion. The desireless is the antidote to desire, the desireless is the antidote to the desire for birth and death. The animitta-vimokṣa-mukha (無相解脫門, gate of liberation of signlessness) is the antidote to the ten signs. Like this, everything is called anabhisaṃskāra (無造作, non-fabrication). The three gates of liberation are antidotes to birth and death, and in the aspect of birth and death, it is called non-fabrication. The second repetition, after this there is

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業對治者。是空。亦是生身流轉者。是無愿。剎那生死流轉對治等者。是無相。自下第三複次。由前空等顯滅涅槃翻前生死為對治故。言名滅涅槃行無自性。此復以生死流轉為所對治等者。悲愍眾生。故留煩惱受生化物。行得增長趣大菩提。備云。前空解脫門。非直能斷煩惱。亦能斷業及以異熟。論云。此復已下文意在此。一切身生總名生身流轉。其唸唸生故。云剎那生流轉。總結三解脫門。故名涅槃行無自性。則以生死流轉為所治。九解。如是行者煩惱眾苦不纏繞心難不永斷所治。由法無我觀彼自性。不染無苦。十解二無我勝解差別。謂由四種相。一者見差別。謂住人無我及涅槃于當來身起斷滅增上慢者。是人在見道已前作人無我觀。緣此觀智生慢。謂得涅槃來身不起。言又于所取乃至名不善觀察所知境界者。凡夫于境界執我及與能計我心是有。二乘之人但于所取橫計神我觀察是無。不觀能計我心隨言說性亦是空性。故名不善觀所知境界也。由執著諸法故求煩惱斷者。執有諸法求斷煩惱不悟法空。名見差別。而諸菩薩則不如是。二者則此極遠損減差別謂住補特迦羅無我乃至前後二種執著失壞故等者。景雲。有一種人聞說遍計所執我空。則執我見所緣蘊體亦空故。於我見異生下中更下。我見名下。空見名下中下。由二

【現代漢語翻譯】 現代漢語譯本 『業』的對治是『空』（Śūnyatā，佛教中的空性概念）。也是對『生身流轉』的對治，這是『無愿』（Apranihita，不願）的境界。而對治剎那生滅流轉等現象的，是『無相』（Animitta，無相）。 下面第三部分再次說明，由於前面的『空』等顯現滅除涅槃，反過來將之前的生死輪迴作為對治，所以說名為『滅涅槃行無自性』。這又以生死流轉作為所要對治的等等，因為悲憫眾生，所以留下煩惱，接受轉生來教化眾生，修行得以增長，趨向大菩提。 備云：前面的『空』解脫門，不僅僅能夠斷除煩惱，也能夠斷除業以及異熟果報。論中說：『此復已下』的文意就在於此。一切身心的產生總稱為『生身流轉』，因爲念念生滅，所以說是『剎那生流轉』。總結這三個解脫門，所以名為『涅槃行無自性』，那麼就以生死流轉作為所要對治的。 九解：像這樣修行的人，煩惱和眾多的痛苦不會纏繞他的心，難以永遠斷除所要對治的。通過法無我的觀察，看到它們的自性，不被染污，沒有痛苦。 十解：兩種無我勝解的差別。通過四種相來區分：第一是見解的差別。如果安住於人無我（Pudgala-nairātmya，人無我）以及涅槃，對於未來的身體產生斷滅的增上慢，那麼這種人在見道之前就作人無我的觀想，因為這種觀想的智慧而產生慢心，認為得到涅槃后就不會再有來世的身體。又對於所取，乃至不善於觀察所知的境界，凡夫對於境界執著于『我』以及能計度的『我心』是真實存在的。二乘之人只是對於所取橫加計度，認為神我是不存在的，不觀察能計度的『我心』隨順言說的性質也是空性的，所以說是不善於觀察所知的境界。因為執著于諸法，所以尋求斷除煩惱，執著于諸法，尋求斷除煩惱，不領悟法空，這叫做見解的差別。而諸位菩薩則不是這樣。 第二是這種極遠損減的差別，如果安住于補特伽羅無我，乃至前後兩種執著失壞等等。景雲：有一種人聽說普遍計度的我空，就執著於我見所緣的蘊體也是空的，所以對於我見的異生來說，是下中更下。我見名為下，空見名為下中下。因為兩種。

【English Translation】 English version The antidote to 『karma』 is 『emptiness』 (Śūnyatā, the Buddhist concept of emptiness). It is also the antidote to 『birth-body transmigration,』 which is the realm of 『non-aspiration』 (Apranihita). And the antidote to momentary birth and death transmigration, etc., is 『signlessness』 (Animitta). Below, the third part explains again that because the preceding 『emptiness,』 etc., manifests the cessation of Nirvana, it conversely uses the previous cycle of birth and death as an antidote, so it is said to be named 『Nirvana practice without self-nature.』 This again uses the cycle of birth and death as what needs to be counteracted, etc., because of compassion for sentient beings, so it retains afflictions and accepts rebirth to teach and transform sentient beings, so that practice can increase and move towards great Bodhi. Bei Yun: The preceding 『emptiness』 liberation door can not only cut off afflictions, but also cut off karma and its different ripening results. The treatise says: The meaning of 『This again below』 lies in this. The arising of all bodies and minds is generally called 『birth-body transmigration,』 because it arises and ceases moment by moment, so it is called 『momentary birth transmigration.』 Summarizing these three liberation doors, it is called 『Nirvana practice without self-nature,』 then it uses the cycle of birth and death as what needs to be counteracted. Nine explanations: A practitioner who practices in this way will not have his mind entangled by afflictions and numerous sufferings, and it is difficult to permanently cut off what needs to be counteracted. Through the observation of the non-self of phenomena, seeing their self-nature, one is not defiled and has no suffering. Ten explanations: The difference between the two kinds of superior understanding of non-self. It is distinguished by four kinds of characteristics: The first is the difference in views. If one abides in the non-self of persons (Pudgala-nairātmya) and Nirvana, and develops an increased arrogance of annihilation regarding future bodies, then such a person makes the contemplation of the non-self of persons before the path of seeing, and because of the wisdom of this contemplation, arrogance arises, thinking that after attaining Nirvana, there will be no more future bodies. Also, regarding what is taken, and even not being good at observing the knowable realm, ordinary people are attached to the 『self』 in the realm and the 『mind that measures the self』 as being real. People of the two vehicles only make horizontal calculations regarding what is taken, thinking that the soul is non-existent, and do not observe that the nature of the 『mind that measures the self』 following the nature of speech is also empty, so it is said that they are not good at observing the knowable realm. Because of attachment to phenomena, they seek to cut off afflictions, being attached to phenomena, seeking to cut off afflictions, and not understanding the emptiness of phenomena, this is called the difference in views. But the Bodhisattvas are not like this. The second is this difference of extreme distance and reduction, if one abides in the non-self of the person, and even the two kinds of attachments before and after are lost, etc. Jing Yun: There is a kind of person who hears that the universally calculated self is empty, and then clings to the aggregates that are the object of the view of self as also being empty, so for the different beings of the view of self, it is lower, middle, and even lower. The view of self is called lower, and the view of emptiness is called lower middle and lower. Because of the two.

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因緣釋其下義。一苦不解脫。以著空見不修苦之因。二安住于苦前後二種執著壞失者。前依教執起無我見。與我見同執因緣法無。名前後二種執著失壞。三者于斷迷失差別者。謂住人無我乃至追求斷滅等者。二乘已住人無我者。聞隨言說法自性皆空便生驚怖謂法斷滅涅槃。不能了知遍計隨言說法畢竟皆空餘二性在。四者於心迷失差別謂如是于斷迷失乃至為想顛倒等之所顛倒等者。雖不執人。仍為法執心想見等三倒所倒。十一解因性。言此中觀察能取者至剎那故者。謂則觀察依他因緣生法。有剎那生滅。離於遍計所執隨言自性。此中彼如實通達者至決定智生者。通達橫執定效能所不可得故。內證圓成決定智生。十二解到邊際空性。言此中如實顯現者至有剎那故者。謂由無我智不取遍計所執能故。后時緣業煩惱隨心相分。似業煩惱稱境而知更無構畫。于彼相分及本質業惑離言自性皆不執著。如是影像及與本質。皆是剎那生滅之法。不同遍計所執非剎那性無生無滅。十三解空性威德。言此中斷者至諸業煩惱者。如彼經言如千年闇室。以燈燭等一念光明悉能除遣。喻無始惑業。若起智光。一念則斷。大門第七。解彼聲聞菩薩所學殊勝差別。初略舉數。有四種聲聞聲聞菩薩所學差別有十三種。二正解釋。先解四種聲聞。次解差別

【現代漢語翻譯】 現代漢語譯本 解釋因緣的更深層含義。一、不能從痛苦中解脫，是因為執著于空見，而不修習導致痛苦的原因。二、安住于對痛苦前後兩種執著而導致壞滅的人，是先前依據教義執著而生起無我見，但與我見相同，執著因緣法不存在，這被稱為前後兩種執著導致的失壞。三、對於斷滅的迷惑和對差別的迷惑，是指那些執著於人無我，甚至追求斷滅等等的人。二乘行者已經安住於人無我，聽到隨言說法自性皆空，便產生驚恐，認為法會斷滅，涅槃也會斷滅。他們不能瞭解遍計所執的隨言說法畢竟皆空，而其餘二性（依他起性和圓成實性）仍然存在。四、對於心的迷惑和對差別的迷惑，是指像這樣對於斷滅產生迷惑，乃至被想顛倒等顛倒的人。雖然不執著於人，仍然被法執、心想見等三種顛倒所顛倒。 十一、解釋因性。經文說：『其中觀察能取者，乃至剎那故』，是指觀察依他因緣所生的法，有剎那生滅的特性，遠離了遍計所執的隨言自性。經文說：『其中彼如實通達者，乃至決定智生』，是指通達橫計執著的定效能所是不可得的，因此內心證得圓成實性，生起決定智。十二、解釋到達邊際空性。經文說：『其中如實顯現者，乃至有剎那故』，是指由於無我智，不執取遍計所執的能取，之後緣于業和煩惱，隨心顯現出相似的業和煩惱的相分，能夠如實地知曉這些相分，而不再有虛妄的構畫。對於這些相分以及本質的業和煩惱，都不執著于其離言自性。像這樣，無論是影像還是本質，都是剎那生滅的法，不同於遍計所執的非剎那性、無生無滅。十三、解釋空性的威德。經文說：『其中斷者，乃至諸業煩惱』，正如經中所說：『如同千年的暗室，用燈燭等一念光明，就能完全驅除黑暗』，比喻無始以來的迷惑和業，如果生起智慧之光，一念之間就能斷除。大門第七，解釋聲聞和菩薩所學的殊勝差別。首先簡略地列舉數量，有四種聲聞，聲聞和菩薩所學的差別有十三種。其次正式解釋，先解釋四種聲聞，再解釋差別。

【English Translation】 English version Explaining the deeper meaning of dependent origination. 1. Unable to be liberated from suffering because of attachment to the view of emptiness, without cultivating the causes of suffering. 2. Those who abide in the two kinds of attachments to suffering, before and after, leading to destruction, are those who initially, based on doctrinal attachment, give rise to the view of no-self (anatta), but like the view of self (atta), they cling to the belief that dependent origination does not exist. This is called destruction caused by the two kinds of attachments, before and after. 3. The confusion regarding cessation and the confusion regarding differences refer to those who cling to the no-self of persons, even seeking annihilation, and so on. The Sravakas (hearers) of the Two Vehicles, already abiding in the no-self of persons, become frightened upon hearing that all phenomena described by words are empty in nature, thinking that the Dharma will be annihilated and Nirvana will be annihilated. They cannot understand that the imputed nature (parikalpita) described by words is ultimately empty, while the other two natures (dependent nature (paratantra) and perfected nature (parinispanna)) still exist. 4. The confusion regarding the mind and the confusion regarding differences refer to those who, like this, are confused about cessation, even being overturned by the perverted views of thought, and so on. Although they do not cling to persons, they are still overturned by the three perversions of attachment to phenomena, mental thought, and views. 11. Explaining the nature of causes. The text says: 'Among these, observing the grasper, even for a moment,' refers to observing the phenomena arising from dependent origination, which have the characteristic of arising and ceasing in an instant, far from the imputed nature described by words. The text says: 'Among these, those who truly understand, even until the arising of decisive wisdom,' refers to understanding that the fixed nature of the horizontally imputed grasper and grasped is unattainable. Therefore, internally realizing the perfected nature, decisive wisdom arises. 12. Explaining reaching the ultimate emptiness. The text says: 'Among these, those who truly manifest, even having an instant,' refers to, due to the wisdom of no-self, not clinging to the imputed grasper. Later, conditioned by karma and afflictions, the mind manifests aspects similar to karma and afflictions, able to truly know these aspects, without any further false constructions. Regarding these aspects, as well as the essential karma and afflictions, there is no clinging to their nature beyond words. Like this, whether it is an image or an essence, it is a phenomenon of arising and ceasing in an instant, different from the imputed nature, which is non-instantaneous, without arising or ceasing. 13. Explaining the majestic power of emptiness. The text says: 'Among these, those who cut off, even all karmas and afflictions,' just as the sutra says: 'Like a dark room for a thousand years, with the light of a lamp for a single moment, it can completely dispel the darkness,' it is a metaphor for beginningless delusion and karma. If the light of wisdom arises, it can be cut off in a single moment. Great Gate Seventh, explaining the superior differences in what the Sravakas (hearers) and Bodhisattvas learn. First, briefly listing the numbers, there are four kinds of Sravakas, and there are thirteen kinds of differences in what the Sravakas and Bodhisattvas learn. Second, formally explaining, first explaining the four kinds of Sravakas, then explaining the differences.

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。解四種聲聞中。初徴列四名。二牒名解釋。云增上慢聲聞者至計為清凈者。若依小教。聲聞是究竟。今依大教。聲聞亦非究竟。于聲聞乘位得人無我智滿足仰學法無我未成。故名執著邪見法無我智。然實未清凈計有清凈。則是未得謂得增上慢也。云如二王子者。聲聞及菩薩也。相似處生者。同斷煩惱證得解脫也。受王快樂者。涅槃也。一于王政討論工巧處等皆悉善知者。佛名法王。三藏教法名政討論。利他事業名工巧處。菩薩善知此也。聲聞不爾。就解差別中。先舉差別列有十三。次別解釋。雖舉十三。釋中十二以種姓持種二門合釋。故云又彼聲聞乃而是佛子者。聲聞雖緣涅槃作意整合而非佛子。菩薩雖緣下劣生死有情諸境作意整合而是佛子。又彼聲聞雖勤精進乃至與彼相違者。聲聞雖勤精進。於四諦觀心得住定。而不成就佛種姓相。故名無種姓。諸佛不長攝受。故名不持種。又于聲聞至彼由於此所整合故者。義同婆沙世界第一法都勝也。如來一切時中望聲聞最勝。菩薩望佛彌復勝佛。彼佛由於此菩薩所整合故。如世第一法開生聖道故都勝。又由二緣乃至能令解脫者。此釋菩薩勝佛所以。一由此菩薩修六度因緣感菩提果故。二得菩提已成熟有情故。亦可一成熟有情二成熟佛法。由此二緣。故招菩提成熟有情。故勝於

【現代漢語翻譯】 現代漢語譯本 解釋四種聲聞中的差別。首先是列出四種聲聞的名稱，其次是解釋這些名稱。所謂『增上慢聲聞』，是指那些認為自己已經達到清凈境界的人。如果按照小乘佛教的教義，聲聞乘就是最終的境界。但現在按照大乘佛教的教義，聲聞乘並非最終的境界。這些人在聲聞乘的果位上，雖然證得了人無我智，但尚未成就法無我智，因此執著于錯誤的法無我見。實際上他們並未達到真正的清凈，卻自認為已經清凈，這就是未得謂得的增上慢。 『如二王子』，指的是聲聞和菩薩。『相似處生』，指的是他們都斷除了煩惱，證得了涅槃解脫。『受王快樂』，指的是涅槃的快樂。『一于王政討論工巧處等皆悉善知者』，佛被稱為法王，三藏教法被稱為王政討論，利益眾生的事業被稱為工巧處。菩薩善於瞭解這些，而聲聞則不然。 在解釋差別中，首先列舉了十三種差別，然後分別解釋。雖然列舉了十三種，但在解釋中，將種姓和持種兩門合併解釋。所以說『又彼聲聞乃而是佛子者』，聲聞雖然專注于涅槃，但並非佛子。菩薩雖然專注于下劣的生死輪迴中的有情眾生，卻是佛子。『又彼聲聞雖勤精進乃至與彼相違者』，聲聞雖然勤奮精進，在四諦觀中獲得禪定，但不能成就佛的種姓之相，所以被稱為無種姓。諸佛不會長久地攝受他們，所以被稱為不持種。 『又于聲聞至彼由於此所整合故者』，意義與《婆沙論》中『世界第一法』都勝的說法相同。如來在任何時候都比聲聞更殊勝，而菩薩比佛更加殊勝，因為佛是由菩薩所成就的。就像世第一法能夠開啟通往聖道的道路，所以更加殊勝。 『又由二緣乃至能令解脫者』，這裡解釋了菩薩勝過佛的原因。一是由於菩薩修習六度萬行的因緣，感得菩提果位。二是證得菩提后，能夠成熟有情眾生。也可以說一是成熟有情眾生，二是成熟佛法。由於這兩種因緣，所以能夠招感菩提，成熟有情眾生，因此勝過佛陀。 專有名詞解釋： 聲聞 (Śrāvaka): 聽聞佛陀教誨而證悟的修行者 菩薩 (Bodhisattva): 立志成佛，普度眾生的修行者 涅槃 (Nirvana): 佛教中解脫生死輪迴的境界 四諦 (Four Noble Truths): 佛教的基本教義，即苦、集、滅、道 六度 (Six Perfections): 佈施、持戒、忍辱、精進、禪定、智慧 菩提 (Bodhi): 覺悟，成佛的智慧 人無我智 (Understanding of the absence of self): 領悟到沒有永恒不變的『我』存在的智慧 法無我智 (Understanding of the absence of phenomena): 領悟到一切事物沒有獨立自性的智慧 增上慢 (Adhimāna): 未證得聖果，卻自認為已經證得的虛妄心態 三藏 (Tripiṭaka): 佛教經典的總稱，包括經藏、律藏、論藏 婆沙論 (Vibhāṣā): 全稱《阿毗達磨大毗婆沙論》，是對佛教經論的註釋 世界第一法 (The foremost mundane dharma): 指世間法中最為殊勝的法門

【English Translation】 English version Explaining the differences among the four types of Śrāvakas (Hearers). First, list the four names. Second, explain the names. 'Those Śrāvakas with Adhimāna (false conceit)' refers to those who think they have attained purity. According to the Lesser Vehicle teachings, the Śrāvakayāna (Hearer Vehicle) is the ultimate. But now, according to the Greater Vehicle teachings, the Śrāvakayāna is not the ultimate. Those who have attained the stage of Śrāvaka, having fulfilled the understanding of the absence of self, but have not yet achieved the understanding of the absence of phenomena, are said to be attached to the false view of the absence of phenomena. In reality, they have not attained true purity, but they think they have, which is the Adhimāna of thinking they have attained what they have not. 'Like two princes' refers to Śrāvakas and Bodhisattvas. 'Born in similar places' refers to both having cut off afflictions and attained liberation. 'Enjoying the happiness of a king' refers to Nirvana. 'One who knows well the discussions of royal policies and skillful activities' refers to the Buddha being called the Dharma King, the Tripiṭaka (Three Baskets) teachings being called the discussions of royal policies, and the activities of benefiting others being called skillful activities. Bodhisattvas are good at understanding these, while Śrāvakas are not. In explaining the differences, first, thirteen differences are listed, and then they are explained separately. Although thirteen are listed, in the explanation, the two aspects of lineage and upholding the lineage are combined. Therefore, it is said, 'Moreover, those Śrāvakas are not sons of the Buddha.' Although Śrāvakas focus on Nirvana, they are not sons of the Buddha. Although Bodhisattvas focus on inferior sentient beings in Samsara (cycle of rebirth), they are sons of the Buddha. 'Moreover, those Śrāvakas, although diligently striving, even contrary to that' refers to Śrāvakas who, although diligently striving and attaining Samadhi (meditative absorption) in the contemplation of the Four Noble Truths, do not achieve the characteristics of the Buddha's lineage, so they are called without lineage. The Buddhas do not long receive them, so they are called not upholding the lineage. 'Moreover, regarding Śrāvakas, that which is accumulated by them is due to this' has the same meaning as the statement in the Vibhāṣā that 'the foremost mundane dharma' is superior. The Tathāgata (Thus-Gone One) is always superior to the Śrāvakas, and the Bodhisattva is even more superior to the Buddha, because the Buddha is accumulated by the Bodhisattva. Just as the foremost mundane dharma can open the path to the holy path, it is even more superior. 'Moreover, due to two causes, even able to liberate' explains why the Bodhisattva surpasses the Buddha. First, it is because the Bodhisattva cultivates the causes of the Six Perfections and attains the fruit of Bodhi (Enlightenment). Second, after attaining Bodhi, they are able to mature sentient beings. It can also be said that one is to mature sentient beings, and the other is to mature the Buddha Dharma. Due to these two causes, they are able to attract Bodhi and mature sentient beings, therefore surpassing the Buddha. Explanation of proper nouns: Śrāvaka (Hearer): A practitioner who attains enlightenment by hearing the Buddha's teachings Bodhisattva: A practitioner who aspires to become a Buddha and liberate all sentient beings Nirvana: The state of liberation from the cycle of birth and death in Buddhism Four Noble Truths: The basic teachings of Buddhism, namely suffering, its origin, its cessation, and the path to its cessation Six Perfections: Generosity, morality, patience, diligence, concentration, and wisdom Bodhi: Enlightenment, the wisdom of becoming a Buddha Understanding of the absence of self: The wisdom of realizing that there is no permanent and unchanging 'self' Understanding of the absence of phenomena: The wisdom of realizing that all things have no independent self-nature Adhimāna: False conceit, the false state of mind of thinking one has attained a holy fruit when one has not Tripiṭaka: The general term for Buddhist scriptures, including the Sutra Piṭaka, Vinaya Piṭaka, and Abhidhamma Piṭaka Vibhāṣā: Full name is Abhidharma Mahāvibhāṣā Śāstra, which is a commentary on Buddhist scriptures The foremost mundane dharma: Refers to the most superior Dharma in the mundane world

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如來。又解。上對佛果辨勝。此對小辨勝。彼菩薩由二緣故勝於聲聞。譬如有人已下。喻況也。能辨者。喻修因。能熟者。喻得果也。修行善巧。故名覺慧希奇。自行既滿能利群生。不同聲聞得果已后寂然受用。故云彼端然而食用者。大門第八。解菩薩善學世出世智利益他事。于中。初總后別。別中。先明世間智。后明出世間智。前中。世間智止息制伏上中雜染。則是見道已前。言諸出家者至於非解脫執為解脫依止性者。此有四句。一惡見依止性。二及彼惡見所依于定學中不作意依止性。三愿後有依止性。四或總由四倒或別由一二倒故妄計涅槃依止性。言于積聚中乃至皆得決定者。於色等聚中。由一念執中品惑起便能制伏。從此為斷世出智所斷惑故。依止對治則令堅住。由此對治能伏十二緣起愚。人法無我性愚。于內外道此邪此正皆得決定也。次明出世間智。初明能治微細隨眠名出世智者。此明見道斷於三界見斷隨眠。此復云何謂則依彼制伏對治三界。善巧等者。此牒見道已前。由作三種善巧為加行故得入見道。次明修道。為欲超度至於內精勤觀察自心者。此則總標。四種無智則是修斷無明不能了知四相起故。下別解釋。初列四名。二次第解。第一由三種相應知心共相。一於四緣生者未生已滅無作用故。二現在剎那速

【現代漢語翻譯】 現代漢語譯本 如來（Tathagata）。又解釋說，前面是對佛果的殊勝之處進行辨析，這裡是對小乘的殊勝之處進行辨析。那些菩薩因為兩種因緣勝過聲聞（Śrāvaka）。譬如有人以下，是比喻說明。能辨別的人，比喻修因；能成熟的人，比喻得果。修行善巧，所以名叫覺慧希奇。自己修行圓滿后能利益眾生，不同於聲聞得果之後寂然受用，所以說他們端然而食用。大門第八，解釋菩薩善於學習世間和出世間的智慧，利益他人之事。其中，先總說后別說。別說中，先說明世間智，后說明出世間智。前面，世間智止息和制伏上中雜染，這是見道（Darśanamārga）以前的狀態。所說的出家之人，對於非解脫卻執著為解脫的依止性，這有四種情況：一是惡見依止性，二是以及那些惡見所依止的，在定學（Samādhi-śikṣā）中不作意依止性，三是愿後有依止性，四是或者總由四顛倒（caturbiparyāsa），或者分別由一二顛倒的緣故，錯誤地認為涅槃（Nirvāṇa）是依止性。所說的在積聚中乃至都能得到決定，在色（Rūpa）等積聚中，由一念執著中品惑的生起，便能制伏。從此爲了斷除世間和出世間智所斷的迷惑，依止對治，就能使其堅固。由此對治能降伏十二緣起愚，人法無我性愚，對於內外道，什麼是邪什麼是正，都能得到決定。接下來闡明出世間智。首先闡明能治療微細隨眠的出世智，這裡闡明見道斷除三界見斷隨眠。這又是什麼呢？就是依止那些制伏對治三界。善巧等，這是指見道以前，由於作三種善巧作為加行，所以能進入見道。接下來闡明修道。爲了想要超越，至於內心精勤觀察自心，這是總的標示。四種無智就是修斷無明，不能瞭解四相的生起。下面分別解釋。首先列出四個名稱，其次按順序解釋。第一，由三種相應知心共相，一是在四緣生中，未生已滅沒有作用的緣故，二是現在剎那迅速

【English Translation】 English version Tathagata (Tathāgata). It is also explained that the previous section distinguished the superiority of the Buddha-fruit, while this section distinguishes the superiority of the Lesser Vehicle. Those Bodhisattvas surpass the Śrāvakas because of two causes. The phrase 'for example, someone...' is a metaphorical explanation. 'One who can discern' is a metaphor for cultivating the cause; 'one who can ripen' is a metaphor for attaining the fruit. Because of skillful practice, it is called 'rare wisdom'. Having perfected self-cultivation, they can benefit sentient beings, unlike the Śrāvakas who quietly enjoy the fruit after attaining it, hence the saying 'they eat quietly'. The eighth great gate explains that Bodhisattvas are skilled in learning worldly and transmundane wisdom to benefit others. Among them, the general is stated first, then the specific. In the specific, worldly wisdom is explained first, then transmundane wisdom. In the former, worldly wisdom stops and subdues the upper and middle defilements, which is the state before the Path of Seeing (Darśanamārga). The so-called renunciants who cling to what is not liberation as a basis for liberation have four situations: first, clinging to wrong views; second, clinging to non-attention in the practice of Samādhi-śikṣā based on those wrong views; third, clinging to the desire for future existence; and fourth, either generally due to the four inversions (caturbiparyāsa), or separately due to one or two inversions, mistakenly considering Nirvāṇa as a basis for clinging. The so-called 'in the aggregates, one can determine everything' means that in the aggregates of form (Rūpa) and so on, the arising of medium-grade delusion in a single thought of clinging can subdue. From this, in order to cut off the delusions severed by worldly and transmundane wisdom, relying on the antidote will make it firm. This antidote can subdue the ignorance of the twelve links of dependent origination, and the ignorance of the non-self nature of persons and phenomena. For both external and internal paths, one can determine what is wrong and what is right. Next, transmundane wisdom is explained. First, it is explained that transmundane wisdom can cure subtle latent tendencies, which means that the Path of Seeing cuts off the latent tendencies severed by the views of the three realms. What is this? It means relying on those who subdue and counteract the three realms. 'Skillful' and so on refer to before the Path of Seeing, because of making three kinds of skillful efforts as preliminary practices, one can enter the Path of Seeing. Next, the Path of Cultivation is explained. 'In order to transcend, diligently observing one's own mind' is a general indication. The four kinds of non-wisdom are the ignorance severed by cultivation, which cannot understand the arising of the four characteristics. The following is a separate explanation. First, list the four names, and then explain them in order. First, knowing the common characteristics of the mind through three kinds of correspondence: one, in the arising of the four conditions, because what has not arisen has already ceased and has no function; two, the present moment is rapid.

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滅無作用故。三貪等心所從緣令生非心作故。第二由三種相應知自相。一者如前言說自性不可得故者。遍計所執隨言說性不可得故。二者如前由六種相如實可得故者。如前貫穿法無我性中說由六相。于諸凡愚遍計所執言說自性異相相可得。三者無差別智之所得故者。則正體智之所證也。第三由三種相應知心雜染相。一者則於五趣中種種識自體生故名生。二者則於此五趣中自然生滅有流轉故。于諸境界難調伏心故。貪力所起故名轉。三者若於彼行若如是行名雜染行者。此標二章也。下別釋二章。初釋于彼行則有五句。次釋如是行則有六句。上明法說。下舉喻說。於此義中示現假合所設譬喻其事應知者。如舍如軍林等。譬喻是也。第四由三種相應知心清凈相。一者不得得相。謂若別異如理勤修求心清凈不能證得。二者無為相。謂不觀見言說自性見真如相。此由九相當觀無為。一者不行三世故。二者非如在滅盡定心心法滅。然是無為。言說自性不可得故。真如相可得故。非有無。是平等無二相。三者非生身果報相故。四者超過業惑因相故。五者超過後有生故。六者超過老死故。七者超過剎那展轉相續不遠離故。八者超過五趣轉易故。九者超過造作業煩惱故。三者種姓相。文分有二。初約一位辨種姓現后超過合有十一相。后約

【現代漢語翻譯】 現代漢語譯本 滅（涅槃）是無作用的，所以說『滅無作用故』。貪等心所（指貪、嗔、癡等心理活動）是從因緣和合而生，並非心本身所造作，所以說『三貪等心所從緣令生非心作故』。 第二，通過三種相應來了解自相（事物本來的面目）。一是如前面所說，自性不可得，這是因為遍計所執（虛妄分別）的自性隨著言說而不可得。二是如前面所說，通過六種相可以如實地獲得，這如同前面貫穿法無我性（諸法無我的性質）時所說的六種相。對於凡夫愚人來說，遍計所執的言說自性是異相相，是可以獲得的。三是無差別智（平等智慧）所證得的，也就是正體智（如實智慧）所證實的。 第三，通過三種相應來了解心的雜染相（不清凈的狀態）。一是心在五趣（地獄、餓鬼、畜生、人、天）中產生種種識的自體，所以稱為『生』。二是心在這五趣中自然生滅，不斷流轉，難以調伏，又因為貪慾的力量而產生，所以稱為『轉』。三是如果對於彼行（指不清凈的行為）或者如是行（指清凈的行為）稱為雜染行，這是標示以下兩章的內容。下面分別解釋這兩章。首先解釋『于彼行』，有五句。其次解釋『如是行』，有六句。上面是法說（直接闡述佛法），下面是舉喻說（用比喻來說明）。 在此意義中，示現假合所設的譬喻，其事應該知道，例如房屋、軍隊、森林等，都是譬喻。 第四，通過三種相應來了解心的清凈相。一是不得得相，意思是說，如果執著于通過特別的方法，如理勤奮地修行來尋求心的清凈，是不能證得的。二是無為相，意思是說，不觀察言說自性，而是見到真如相（事物的真實本性）。這要通過九種相來觀察無為：一是不行於三世（過去、現在、未來）；二是不像滅盡定（一種禪定狀態）中，心和心所法都滅盡，而是無為，因為言說自性不可得，而真如相可以獲得，所以既非有也非無，是平等無二的相；三是並非由生身果報而來；四是超越了業和煩惱的因；五是超越了後有的產生；六是超越了衰老和死亡；七是超越了剎那展轉相續，不分離的狀態；八是超越了五趣的輪轉變化；九是超越了造作業和煩惱。 三是種姓相（指眾生本具的佛性）。文分為兩部分。首先從一個角度來辨別種姓的現后，總共有十一種相。然後從...

【English Translation】 English version Extinction (Nirvana) is without function, hence '滅無作用故 (extinction is without function)'. Mental factors such as greed arise from conditions and are not created by the mind itself, hence '三貪等心所從緣令生非心作故 (the three greed-related mental factors arise from conditions and are not created by the mind)'. Secondly, the self-nature (the true nature of things) is understood through three correspondences. First, as mentioned earlier, self-nature is unattainable, because the self-nature of what is conceptually constructed (遍計所執) is unattainable along with speech. Second, as mentioned earlier, it can be truly obtained through six aspects, just as the six aspects mentioned earlier when penetrating the nature of non-self of phenomena (法無我性). For ordinary people, the self-nature of speech that is conceptually constructed is a different aspect and can be obtained. Third, it is what is realized by non-discriminating wisdom (無差別智), which is the realization of true wisdom (正體智). Thirdly, the defiled aspect of the mind (the impure state) is understood through three correspondences. First, the mind produces various self-natures of consciousness in the five realms (地獄, 餓鬼, 畜生, 人, 天), hence it is called '生 (birth)'. Second, the mind naturally arises and ceases in these five realms, constantly transmigrating, difficult to tame, and arises due to the power of greed, hence it is called '轉 (transformation)'. Third, if actions towards '彼行 (impure actions)' or '如是行 (pure actions)' are called defiled actions, this marks the content of the following two chapters. The following explains these two chapters separately. First, explain '于彼行 (actions towards that)', with five sentences. Second, explain '如是行 (actions like this)', with six sentences. The above is a Dharma explanation (directly explaining the Buddha's teachings), and the following is an explanation by analogy (explaining with metaphors). In this meaning, the metaphors set up by hypothetical combinations are shown, and the matter should be known, such as houses, armies, forests, etc., which are all metaphors. Fourthly, the pure aspect of the mind is understood through three correspondences. First, the aspect of non-attainment, meaning that if one is attached to seeking the purity of the mind through special methods and diligently cultivating according to reason, it cannot be attained. Second, the aspect of non-action, meaning that one does not observe the self-nature of speech, but sees the true nature of reality (真如相). This requires observing non-action through nine aspects: First, it does not act in the three times (past, present, future); Second, it is not like the extinction of mind and mental factors in the cessation attainment (滅盡定), but is non-action, because the self-nature of speech is unattainable, and the true nature of reality can be obtained, so it is neither existent nor non-existent, but is an equal and non-dual aspect; Third, it does not come from the retribution of the born body; Fourth, it transcends the cause of karma and afflictions; Fifth, it transcends the arising of future existence; Sixth, it transcends aging and death; Seventh, it transcends the momentary continuous succession without separation; Eighth, it transcends the cycle of change in the five realms; Ninth, it transcends the creation of karma and afflictions. Third, the nature of the seed (種姓相, referring to the inherent Buddha-nature of sentient beings). The text is divided into two parts. First, from one perspective, distinguish the present and future of the seed nature, with a total of eleven aspects. Then from...

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四種九相以辨種姓相。前中言此中種姓相當知是無學界相者。界是因義。謂生無學果之因相也。于現法中超過五事等者。善法名所作。惡無記名非所作。精進名為所作加行。懈怠名所作非加行。惡無記中加行名非所作加行。于現法中超過如是五事名種姓相也。於後法中超過六事等者。一釋現在所感後有業名後有行。後身中所造業名為彼所行。業所感果生名彼果生。依彼發後有業衰盛故名依彼衰盛。于彼業所感五趣果動搖法中修學期愿受用苦樂等名于彼所依乃至期愿受用。彼五趣身差別彼所依自體差別。一釋發後有業無明名能發起後有行。所發三業名彼行。余同前釋。於後法中超過如是六事。亦名種姓相也。次約四位九位九相以辨種姓相。一不清凈位者姓種姓。二清凈位者勝解行。三通達位者見修。四究竟位者無學果也。下釋九相。于不清凈位有一相。謂等隨行相。遍於一切色相等隨行。猶如虛空無不在故。于清凈位有二相。一平等一味相。二身心遠離相。于通達位有其二相。一隨順趣究竟。二超過諸惡見趣。于究竟位有其四相。一安樂成滿位。后三則是超過三變壞色也。言顛倒處變壞者。一云四倒處變壞也。一雲中有末心也。大門第九解于菩薩教授中聲聞所學。言補特迦羅無我性故或法無我性故等者。此中既辨聲聞所

【現代漢語翻譯】 現代漢語譯本 四種九相以辨別種姓相（lakṣaṇa，特徵）。前面說到此處的種姓相應當知是無學界相。界是因的意思，指的是產生無學果的因的特徵。在現法中超過五事等，善法名為『所作』，惡和無記法名為『非所作』。精進名為『所作加行』，懈怠名為『所作非加行』。惡和無記法中的加行名為『非所作加行』。在現法中超過這些五事，就叫做種姓相。在後法中超過六事等，一是解釋現在所感受的後有業名為『後有行』，後世身體中所造的業名為『彼所行』，業所感得的果報產生名為『彼果生』，依靠那個業而導致的五趣衰盛，所以名為『依彼衰盛』。在那個業所感得的五趣果報動搖法中，修學期愿受用苦樂等，名為『于彼所依乃至期愿受用』。那個五趣身體的差別，就是那個所依的自體差別。一是解釋發起後有業的無明名為『能發起後有行』，所發的三業名為『彼行』，其餘的解釋與前面相同。在後法中超過這些六事，也叫做種姓相。接下來用四位九位九相來辨別種姓相。一是不清凈位，是姓種姓。二是清凈位，是勝解行。三是通達位，是見修。四是究竟位，是無學果。下面解釋九相。在不清凈位有一相，叫做等隨行相，普遍地在一切色相等隨行，就像虛空一樣無所不在。在清凈位有二相，一是平等一味相，二是身心遠離相。在通達位有二相，一是隨順趣究竟，二是超過諸惡見趣。在究竟位有四相，一是安樂成滿位，后三則是超過三變壞色。說到顛倒處變壞，一是說四倒處變壞，一是說中有末心。大門第九解釋在菩薩教授中聲聞所學。說到補特伽羅（pudgala，人）無我性，或者法無我性等，這裡既然辨別聲聞所學

【English Translation】 English version The four types of nine characteristics are used to distinguish the gotra-lakṣaṇa (lineage characteristics). Earlier, it was said that the gotra-lakṣaṇa here should be understood as the characteristics of the arhat stage. 'Gotra' means 'cause', referring to the characteristics of the cause that produces the fruit of arhatship. In the present dharma, surpassing the five things, etc., good dharmas are called 'what is done', evil and non-specified dharmas are called 'what is not done'. Diligence is called 'what is done with effort', laziness is called 'what is done without effort'. Effort in evil and non-specified dharmas is called 'what is not done with effort'. Surpassing these five things in the present dharma is called gotra-lakṣaṇa. In the future dharma, surpassing six things, etc., one explanation is that the karma that is currently felt and leads to future existence is called 'future existence action', the karma created in the future body is called 'action related to that', the arising of the fruit of karma is called 'fruit arising from that', relying on that karma causing the flourishing or decline of the five destinies is called 'relying on that flourishing or decline'. In the fluctuating dharmas of the five destinies resulting from that karma, practicing, aspiring, and experiencing suffering and joy, etc., is called 'relying on that, even aspiring and experiencing'. The difference in those five destinies' bodies is the difference in the self-nature of that which is relied upon. One explanation is that the ignorance that initiates future existence karma is called 'able to initiate future existence action', the three karmas initiated are called 'that action', the remaining explanations are the same as before. Surpassing these six things in the future dharma is also called gotra-lakṣaṇa. Next, using the four stages, nine positions, and nine characteristics to distinguish gotra-lakṣaṇa. The first is the impure stage, which is the gotra-lakṣaṇa. The second is the pure stage, which is adhimukti-caryā (conduct of conviction). The third is the stage of penetration, which is dṛṣṭi-mārga (path of seeing) and bhāvanā-mārga (path of cultivation). The fourth is the ultimate stage, which is the fruit of arhatship. The following explains the nine characteristics. In the impure stage, there is one characteristic, called the 'equal following characteristic', universally following all rūpa (form) etc., just like space, which is everywhere. In the pure stage, there are two characteristics, one is the 'equal and single taste characteristic', and the other is the 'separation of body and mind characteristic'. In the stage of penetration, there are two characteristics, one is 'following and moving towards the ultimate', and the other is 'surpassing all evil views'. In the ultimate stage, there are four characteristics, one is the 'stage of complete fulfillment of happiness', and the latter three are surpassing the three changing and decaying rūpa. Speaking of the changing and decaying of the inverted places, one is speaking of the changing and decaying of the four inversions, and one is speaking of the intermediate existence's final mind. The ninth chapter of the Great Gate explains what is learned by the śrāvakas (hearers) in the bodhisattva's teachings. Speaking of the pudgala (person) being without self-nature, or the dharma being without self-nature, etc., since it distinguishes what is learned by the śrāvakas here

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學何故復云法無我耶。解云。利根聲聞亦修法空觀故。又解。此中我空名人無我。我所空故名法無我。又如正不除遣等者。雖復由境及他力所起妄計。然未為他所集而起貪瞋等。名正不除遣。若既為他之所引奪已起貪瞋等。名已不除遣。若由隨一貪等不除遣。當知隨一瞋等亦不除遣。正除已除翻此可解。八種違逆學法者。一者耽著五欲唐捐其功。二者耽著于境故不得自在也。三者既不自在故障修三學。四者既能障礙故。令成點垢。不避譏謙。五者盡有點垢故。損失三學。如電損苗也。六者既損於學故。能起不凈三業之瘡皰。七者既有瘡皰故。心生悔惱。不得安穩修三學也。八者既熱惱故。諸煩惱病堅牢難斷色也。自下大門第十及第十一門。于中初解不善學。次解善學。后相對辨異。初解不善學沙門中。初徴別三種。言形相同分者。外似沙門內無正行。次別釋同分不同分相。于中有二。一約資具以辨同分不同分。謂若求資具修於三學外相似修故名三學同分。以不求正解脫故名意樂不同分。二約聲譽以辨同不同分。謂若望聲譽學于止觀。身帶外相似修故名止觀。若單相若雙修及止觀資糧同分以不順三相故名意樂不同分。次解善學沙門由四種相者。于現法中由厭患加行於前生中由相續成熟加行故加行圓滿者。如余處說由現在

勝欲及過去善根方能修道。此亦準知。二者由法無我勝解意樂故若所應得者所證義也。若能應得者能證道。於二法隨言自性無執著故於四意趣義中正尋求故不但隨言而義故。意樂圓滿。三者於法空真如以不由他教智通達自性無雜染故。又於世俗三寶及世俗生死繫縛涅槃解脫中通達自性無所得故。通達圓滿四者已善修習二障對治故。又于真如無斷壞見故。及能勝伏斷壞見故。趣究竟滿。下相對辨異。複次不善學沙門由三種相名不如義。言意樂衰損加行具足者。謂能聽說證。名加行具足。而無勝進故名。意樂衰損。余文可知。大門第十二。解住世俗戒有四種相。一者雖有六支尸羅而為二損損尸羅。一由我見現行。二于犯悔不了知故。尸羅六支如本地說。二者雖遠離此二損過失。而未得世間定共戒。不能制伏身見。問。既離二失。何故復云不伏身見耶。解云。雖暫不起而未依定伏故。三者雖得世間定戒已伏身見。而怖法空損壞尸羅。四者雖離前三過失。而為邪解法空。乃未得謂得故損壞尸羅。此並在地前位也。大門第十三。解住勝義戒。于中初總標無漏戒相。次對世俗以辨勝義。后判釋伽他義。初中聖所成熟無漏律儀與對治道俱。攝假從實亦名對治。次對俗辨真中。先總舉世俗戲論若能寂彼名無漏戒。次別辨四種戲論。后結

【現代漢語翻譯】 現代漢語譯本 只有具備殊勝的慾望和過去的善根，才能修習正道。這一點也應該瞭解。其次，由於對法的無我（Dharma-nairatmya）有殊勝的理解和意樂（Adhyashaya），所以能夠獲得所應得的果位，能夠證得正道。因為對於二法（能取、所取）的語言和自性沒有執著，所以在四種意趣（四種解釋經典的方式）的意義中正確尋求，不僅僅是隨順語言的表面意義，所以意樂圓滿。第三，對於法空的真如（Tathata），不依賴於其他教導，以智慧通達其自性，沒有雜染。並且對於世俗的三寶（Triratna）以及世俗的生死繫縛和涅槃解脫，通達其自性，沒有所得。所以通達圓滿。第四，已經很好地修習了對治二障（煩惱障、所知障）的方法。並且對於真如沒有斷滅的見解，並且能夠戰勝斷滅的見解，所以趨向究竟圓滿。以上是相對比對辨別差異。 進一步說，不善於學習的沙門（Shramana）由於三種相狀，被稱為名不副實。所謂『意樂衰損，加行具足』，是指能夠聽聞和證悟，這叫做加行具足，但是沒有殊勝的進步，所以叫做意樂衰損。其餘的文句可以自己理解。大門第十二，解釋安住於世俗戒有四種相狀。第一，雖然有六支尸羅（Shila，戒），但是由於兩種損害而損害了尸羅。一是由於我見（Atma-drishti）現行，二是對所犯的罪過不能了知懺悔。尸羅的六支，如《本地分》所說。第二，雖然遠離了這兩種損害的過失，但是沒有得到世間定共戒（Samadhi-sahaja-shila），不能制伏身見（Satkaya-drishti）。問：既然離開了兩種過失，為什麼還說不能制伏身見呢？解答說：雖然暫時不起現行，但是沒有依靠禪定來制伏它。第三，雖然得到了世間定戒，已經制伏了身見，但是由於害怕法空（Dharma-shunyata）而損壞了尸羅。第四，雖然離開了前面三種過失，但是由於邪解法空，乃至於未得謂得，所以損壞了尸羅。這些都是在地前位的修行者。大門第十三，解釋安住于勝義戒。其中，首先總標無漏戒（Anasrava-shila）的相狀，其次對照世俗戒來辨別勝義戒，最後判釋伽他（Gatha，偈頌）的意義。首先，在總標無漏戒的相狀中，聖者所成熟的無漏律儀與對治道（Pratipaksha-marga）同時存在。攝取假名而從實義來說，也可以稱為對治。其次，在對照世俗戒來辨別勝義戒中，首先總舉世俗的戲論（Prapancha），如果能夠寂滅這些戲論，就叫做無漏戒。其次，分別辨別四種戲論，最後總結。

【English Translation】 English version Only with superior desire and past good roots can one cultivate the path. This should also be understood. Secondly, because of the superior understanding and intention (Adhyashaya) of Dharma-nairatmya (non-self of phenomena), one is able to obtain the fruit that should be obtained, and able to realize the path. Because there is no attachment to the language and nature of the two dharmas (the grasper and the grasped), one correctly seeks within the meaning of the four intentions (four ways of interpreting scriptures), not merely following the superficial meaning of the language, therefore the intention is complete. Thirdly, regarding the Tathata (suchness) of Dharma-shunyata (emptiness of phenomena), without relying on other teachings, one understands its nature with wisdom, without impurities. And regarding the worldly Triratna (Three Jewels), as well as the worldly bondage of samsara (cycle of rebirth) and the liberation of nirvana (cessation of suffering), one understands their nature, without attainment. Therefore, understanding is complete. Fourthly, one has well cultivated the methods to counteract the two obscurations (kleshavarana, jneyavarana). And regarding Tathata, there is no view of annihilation, and one is able to overcome the view of annihilation, therefore one approaches ultimate completion. The above is a comparative distinction of differences. Furthermore, a Shramana (ascetic) who is not good at learning is called nominal due to three characteristics. The so-called 'intention is diminished, practice is complete' refers to being able to hear and realize, which is called practice being complete, but there is no superior progress, so it is called intention being diminished. The remaining sentences can be understood by oneself. Great Chapter Twelve, explains that abiding in worldly precepts has four characteristics. First, although one has the six branches of Shila (precepts), the Shila is damaged due to two kinds of harm. One is due to the manifestation of Atma-drishti (self-view), and the other is the inability to know and repent for the offenses committed. The six branches of Shila are as described in the 'Local Section'. Second, although one is free from these two kinds of harm, one has not obtained Samadhi-sahaja-shila (precepts born of worldly concentration) and cannot subdue Satkaya-drishti (view of a real self). Question: Since one is free from the two kinds of harm, why is it said that one cannot subdue self-view? The answer is: Although it does not manifest temporarily, it has not been subdued by relying on Samadhi (concentration). Third, although one has obtained worldly Samadhi-shila and has already subdued self-view, one damages Shila due to fear of Dharma-shunyata (emptiness of phenomena). Fourth, although one is free from the previous three kinds of harm, one damages Shila due to wrongly interpreting Dharma-shunyata, even to the point of thinking one has attained what one has not. These are all practitioners before reaching the ground (Bhumi). Great Chapter Thirteen, explains abiding in the ultimate precepts. Among them, first, the characteristics of Anasrava-shila (non-outflow precepts) are generally marked, then the ultimate precepts are distinguished by contrasting them with worldly precepts, and finally, the meaning of the Gatha (verse) is judged and explained. First, in the general marking of the characteristics of Anasrava-shila, the non-outflow discipline matured by the sages exists simultaneously with Pratipaksha-marga (the path of counteraction). Taking the false name and speaking from the real meaning, it can also be called counteraction. Secondly, in distinguishing the ultimate precepts by contrasting them with worldly precepts, first, Prapancha (worldly conceptual proliferation) is generally mentioned. If one can pacify these conceptual proliferations, it is called non-outflow precepts. Secondly, the four kinds of conceptual proliferations are distinguished separately, and finally, a conclusion is drawn.

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成無漏。別辨中。言于第二位中身見品粗重隨行若名可得若色可得者。以粗重所隨五蘊現可得故。若當來生相今時無相等者。以有粗重故雖當可生身而今未生。約纏不起名寂靜。猶有隨眠名不寂靜。若補特迦羅無我執。若補特迦羅執棄捨者。雖棄我執而執無我。若則于彼至若非所執性者。謂于彼人無我執中執為無我名所執性。不執為我名非所執性。若由此故至能假設心語假設贊善執者。此有兩解。一云由此執非執性故於色等五蘊中有情執轉。若彼有情假設贊善若能假贊心語法。此即贊者及贊法也。一云若由此身見粗重隨行故。於色等中有情趣中於彼有情住尸羅者假設贊善執。若能假設贊善者心語復假設贊善執。言若生上生故世間若舍下故非世間者。雖舍欲界名非世間。而生上界故亦名世間。下釋伽他義。言又即與此義相應至伽他者。此即總標即與此戲論寂靜義相應。依無漏戒定慧應知經中所說伽陀義。次正釋其義。大意有二。一辨福糧則是戒定塵垢微薄攝受善士無失壞故。二辨智糧則是慧學于甚深文義處起勝解故。此由二緣入如來教。一由法住智深了別。即是緣三界因果智。二由真實智善決定。則是無漏智也。大門第十四。解如來調伏方便。初明二同分。二明四教導。初中言此有二種謂自體同分故者。與彼所化自體同

【現代漢語翻譯】 現代漢語譯本 成無漏（成就無漏智慧）。別辨中（在辨別之中）。言于第二位中身見品粗重隨行若名可得若色可得者（在第二種情況下，如果認為有『我』，或者認為『色』是實在的），以粗重所隨五蘊現可得故（因為『我見』伴隨著五蘊，而五蘊是可以被感知到的）。 若當來生相今時無相等者（如果未來的生命形式與現在不同），以有粗重故雖當可生身而今未生（因為有粗重的煩惱，所以未來會產生新的身體，但現在還沒有）。約纏不起名寂靜（如果煩惱不再產生束縛，就叫做寂靜），猶有隨眠名不寂靜（但如果還有潛在的煩惱習氣，就叫做不寂靜）。 若補特迦羅（補特迦羅，指人）無我執（如果沒有『我』的執著），若補特迦羅執棄捨者（如果有人放棄了『我』的執著），雖棄我執而執無我（雖然放棄了對『我』的執著，但仍然執著于『無我』）。若則于彼至若非所執性者（如果有人認為『無我』是真實存在的），謂于彼人無我執中執為無我名所執性（在這種情況下，他對『無我』的執著就叫做『所執性』），不執為我名非所執性（不執著于『我』就叫做『非所執性』）。 若由此故至能假設心語假設贊善執者（如果因為這樣而導致對事物產生錯誤的執著，甚至用語言來讚美這種執著），此有兩解（對此有兩種解釋）。一云由此執非執性故於色等五蘊中有情執轉（一種解釋是，因為執著于非真實的事物，所以對色等五蘊產生了執著）。若彼有情假設贊善若能假贊心語法（如果有人讚美這種執著，或者用語言來讚美這種執著），此即贊者及贊法也（那麼讚美者和讚美的方法都是錯誤的）。一云若由此身見粗重隨行故（另一種解釋是，因為『我見』的粗重煩惱的影響），於色等中有情趣中於彼有情住尸羅者假設贊善執（對於那些執著於色等事物的人，或者對於那些執著于戒律的人，會錯誤地讚美他們）。若能假設贊善者心語復假設贊善執（如果有人用語言來讚美這種執著，那麼這種讚美也是錯誤的）。 言若生上生故世間若舍下故非世間者（如果生於更高的境界，就叫做『世間』，如果捨棄了較低的境界，就叫做『非世間』），雖舍欲界名非世間（雖然捨棄了欲界，可以叫做『非世間』），而生上界故亦名世間（但如果生於更高的境界，仍然可以叫做『世間』）。下釋伽他義（下面解釋偈頌的含義）。 言又即與此義相應至伽他者（這段話的意思是，下面的偈頌與前面所說的含義相符），此即總標即與此戲論寂靜義相應（總的來說，這些偈頌與戲論的寂靜含義相符）。依無漏戒定慧應知經中所說伽陀義（這些偈頌的含義應該根據《無漏戒定慧經》來理解）。次正釋其義（接下來正確地解釋這些偈頌的含義）。大意有二（主要有兩個方面）。一辨福糧則是戒定塵垢微薄攝受善士無失壞故（一是辨別福德資糧，也就是通過戒律和禪定來減少煩惱，從而攝受善人，避免墮落）。二辨智糧則是慧學于甚深文義處起勝解故（二是辨別智慧資糧，也就是通過智慧的學習，對深奧的經文產生正確的理解）。此由二緣入如來教（通過這兩個方面可以進入如來的教法）。一由法住智深了別（一是通過對因果法則的深刻理解），即是緣三界因果智（也就是對三界因果的智慧）。二由真實智善決定（二是通過真實的智慧來做出正確的判斷），則是無漏智也（也就是無漏的智慧）。 大門第十四（第十四個主要部分）。解如來調伏方便（解釋如來調伏眾生的方法）。初明二同分（首先說明兩種相同的部分）。二明四教導（其次說明四種教導）。初中言此有二種謂自體同分故者（首先說明有兩種相同的部分，也就是自身相同的部分），與彼所化自體同（與被教化者的自身相同）。

【English Translation】 English version Accomplishing the unconditioned (achieving wisdom free from outflows). Distinguishing within (in the midst of discernment). Speaking of the second position, if the grossness of the view of self is followed by name and form, if name can be obtained, if form can be obtained (In the second case, if one believes in a 'self' or considers 'form' to be real), it is because the five aggregates, accompanied by grossness, are presently obtainable (because the 'self-view' is accompanied by the five aggregates, and the five aggregates can be perceived). If the future form of life is now without similarity (If the future form of life is different from the present), it is because of the presence of grossness, although a body may be born in the future, it is not yet born now (because of the presence of gross defilements, a new body will be produced in the future, but it has not yet been born). Cessation of entanglement is called tranquility (If afflictions no longer produce bondage, it is called tranquility), latent tendencies still exist, which is called non-tranquility (but if there are still potential afflictive habits, it is called non-tranquility). If a Pudgala (Pudgala, referring to a person) has no self-grasping (If there is no clinging to a 'self'), if a Pudgala abandons grasping (If someone abandons clinging to a 'self'), although abandoning self-grasping, they still grasp non-self (although abandoning clinging to the 'self', they still cling to 'non-self'). If, then, in that person, up to the nature of what is not grasped (If someone believes that 'non-self' is real), it means that in that person's non-self-grasping, they grasp non-self, which is called the nature of what is grasped (in this case, their clinging to 'non-self' is called 'the nature of what is grasped'), not grasping self is called the nature of what is not grasped (not clinging to 'self' is called 'the nature of what is not grasped'). If, because of this, up to being able to hypothetically praise and grasp goodness with mind and speech (If because of this, one develops wrong clinging to things, even using language to praise this clinging), there are two explanations for this (there are two explanations for this). One explanation is that because of clinging to what is not real, clinging to sentient beings in the five aggregates such as form arises (one explanation is that because of clinging to unreal things, clinging to the five aggregates such as form arises). If those sentient beings hypothetically praise goodness, or if they can falsely praise goodness with mind and speech (If someone praises this clinging, or uses language to praise this clinging), then this is the praiser and the praised dharma (then the praiser and the method of praise are both wrong). Another explanation is that because of the grossness of self-view following along (another explanation is that because of the influence of the gross defilements of 'self-view'), in sentient beings in the aggregates such as form, for those sentient beings who abide in morality, they hypothetically praise and grasp goodness (for those who cling to things such as form, or those who cling to precepts, they will wrongly praise them). If those who can hypothetically praise goodness again hypothetically praise and grasp goodness with mind and speech (If someone uses language to praise this clinging, then this praise is also wrong). It is said that if one is born in a higher realm, it is called 'world,' if one abandons a lower realm, it is called 'non-world' (If one is born in a higher realm, it is called 'world,' if one abandons a lower realm, it is called 'non-world'), although abandoning the desire realm is called 'non-world' (although abandoning the desire realm can be called 'non-world'), being born in a higher realm is also called 'world' (but if one is born in a higher realm, it can still be called 'world'). Below is an explanation of the meaning of the verses (Below is an explanation of the meaning of the verses). It is said that this meaning corresponds to the verses (This passage means that the following verses correspond to the meaning stated earlier), this is a general statement that it corresponds to the meaning of the tranquility of conceptual proliferation (In general, these verses correspond to the meaning of the tranquility of conceptual proliferation). The meaning of these verses should be understood according to the verses spoken in the Sutra on Unconditioned Morality, Concentration, and Wisdom (The meaning of these verses should be understood according to the Sutra on Unconditioned Morality, Concentration, and Wisdom). Next, the meaning is correctly explained (Next, the meaning of these verses is correctly explained). There are two main aspects (There are two main aspects). First, distinguishing the accumulation of merit, which is the acceptance of virtuous individuals through morality and concentration, with subtle defilements, without loss or harm (First, distinguishing the accumulation of merit, which is reducing afflictions through morality and concentration, thereby accepting virtuous individuals and avoiding falling). Second, distinguishing the accumulation of wisdom, which is the learning of wisdom, giving rise to correct understanding in the profound meaning of the texts (Second, distinguishing the accumulation of wisdom, which is through the learning of wisdom, generating correct understanding of the profound meaning of the texts). Through these two aspects, one can enter the teachings of the Tathagata (Through these two aspects, one can enter the teachings of the Tathagata). First, through deep understanding of the wisdom of the abiding of phenomena (First, through a deep understanding of the wisdom of the abiding of phenomena), which is the wisdom of the causes and effects of the three realms (which is the wisdom of the causes and effects of the three realms). Second, through good determination of true wisdom (Second, through making correct judgments with true wisdom), which is unconditioned wisdom (which is unconditioned wisdom). Great Section Fourteen (The fourteenth main section). Explaining the Tathagata's skillful means of taming (Explaining the Tathagata's skillful means of taming sentient beings). First, clarifying the two similar parts (First, clarifying the two similar parts). Second, clarifying the four teachings (Second, clarifying the four teachings). In the first part, it is said that there are two kinds, namely, the same part of the self (In the first part, it is said that there are two kinds, namely, the same part of the self), which is the same as the self of those being transformed (which is the same as the self of those being transformed).

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故也。及勝解同分故者。令彼所化同已勝解故。又現同分為令安住受教心故者。謂為令安住受教心故現自體同分。及依教授而出離故者。令彼所化同已勝解而修道也。第二釋教導中。先總標列名。后隨難重解。解中有二。初釋第二教導。此有二種。一由自性分別故。二內差別分別故。次釋第三教導分亦有二。初約道辨。后約涅槃。約道有二。一由於前後道雜染分別故。二由雜染遠離分別故。約涅槃二由隨言說自性執故。二于涅槃名想中作心所有想故。第三釋第四教導亦有二句。一于寂靜心所有想及增語想遍了知故。二于彼二想因緣俱遠離故。又解。于彼清凈導驚怖因緣及於涅槃清凈驚怖因緣俱遠離故。當知是第一現法樂住方便教導。大門第十五。解密意語言。先釋密意語言。后辨三圓滿。前中。言謂諸名言安足處事至名為清凈者。此約依他辨無二相也。言又非一切名言安足處事至名為清凈者。此約圓成辨無二相也。于其一事亦有亦無非有非無。故名無二也。下辨三圓滿。言由五相名論圓滿等者。一說之因緣。二是宣之言。三所說之法。四說之儀式。五能說者。言若勝內怨者。勝煩惱怨也。若勝外怨者。勝伏天魔也。言由五相名果勝利滿等者。一供如來。二報施主恩。三越生死苦。四于福田性無有退轉。五從佛教法化生

【現代漢語翻譯】 現代漢語譯本 因此，以及因為勝解（adhimoksha，深刻的理解）同分（sadharana，共同之處）的緣故：是爲了讓那些被教化者與已經獲得勝解的人相同。又，爲了讓安住于接受教導的心，而示現同分：是爲了讓安住于接受教導的心，而示現與自身相同的同分。以及依靠教授而得出離的緣故：是爲了讓那些被教化者與已經獲得勝解的人相同，從而修習正道。 第二，在解釋教導中，首先總括地標明名稱，然後隨著疑問重新解釋。解釋中有兩點：首先解釋第二種教導。這有兩種：一是由自性（svabhava，事物本性）分別的緣故；二是內在差別分別的緣故。其次，解釋第三種教導部分也有兩點：一是關於道的辨別；二是關於涅槃（nirvana，寂滅）的辨別。關於道有兩點：一是因為前後道雜染（samklesha，煩惱）分別的緣故；二是由雜染遠離分別的緣故。關於涅槃有兩點：一是因為隨順言說自性執著的緣故；二是在涅槃名稱概念中產生心所有想的緣故。 第三，解釋第四種教導也有兩句：一是對寂靜心所有想以及增語想（adhyavasana，執著）普遍了知的緣故；二是對那兩種想的因緣都遠離的緣故。又解釋為：對那清凈引導的驚怖因緣以及對涅槃清凈的驚怖因緣都遠離的緣故。應當知道這是第一現法樂住（drstadharma-sukhavihara，現世安樂的住所）方便教導。 大門第十五，解釋密意語言。先解釋密意語言，后辨別三種圓滿。前面部分，『言謂諸名言安足處事至名為清凈者』：這是依據依他（paratantra，依他起性）來辨別無二相（advaya-lakshana，非二元性）。『言又非一切名言安足處事至名為清凈者』：這是依據圓成（parinispanna，圓成實性）來辨別無二相。對於一件事，既有也有無，非有也非無，所以稱為無二。 下面辨別三種圓滿。『言由五相名論圓滿等者』：一是說的因緣；二是宣說的語言；三是所說的法；四是說的儀式；五是能說者。『言若勝內怨者』：是戰勝煩惱怨敵。『若勝外怨者』：是戰勝降伏天魔（deva-mara，天界的魔）。『言由五相名果勝利滿等者』：一是供養如來（tathagata，如來）；二是報答施主恩；三是超越生死苦；四是在福田（punya-ksetra，積功德的田地）的性質上沒有退轉；五是從佛教法化生。

【English Translation】 English version Therefore, and because of the shared aspect of adhimoksha (deep understanding): it is to make those who are being taught the same as those who have already attained adhimoksha. Also, to manifest the shared aspect in order to settle the mind in receiving teachings: it is to manifest the same shared aspect as oneself in order to settle the mind in receiving teachings. And because of relying on the teachings to attain liberation: it is to make those who are being taught the same as those who have already attained adhimoksha, thereby practicing the path. Secondly, in explaining the teachings, first generally state the names, and then re-explain with questions. There are two points in the explanation: first, explain the second teaching. There are two types of this: one is due to the differentiation of svabhava (own-being); the other is due to the differentiation of inner differences. Secondly, explaining the third teaching also has two parts: one is about the discernment of the path; the other is about nirvana. There are two points about the path: one is because of the differentiation of defilement (samklesha) in the preceding and following paths; the other is due to the differentiation of separation from defilement. There are two points about nirvana: one is because of clinging to the nature of words; the other is because of generating mental constructs in the name and concept of nirvana. Thirdly, explaining the fourth teaching also has two sentences: one is because of universally knowing the mental constructs of the tranquil mind and the clinging to words; the other is because of being far away from the causes and conditions of those two constructs. It is also explained as: being far away from the causes and conditions of fear of that pure guidance and the causes and conditions of fear of the purity of nirvana. It should be known that this is the first teaching on the means of drstadharma-sukhavihara (dwelling in happiness in the present life). Great Gate Fifteenth, explaining the language of hidden meaning. First explain the language of hidden meaning, then distinguish the three perfections. In the preceding part, 'Words mean that the place where all expressions rest is called purity': this is based on paratantra (other-powered nature) to distinguish the advaya-lakshana (non-duality). 'Words also mean that not all places where expressions rest are called purity': this is based on parinispanna (perfected nature) to distinguish non-duality. For one thing, there is both existence and non-existence, neither existence nor non-existence, so it is called non-duality. Below, distinguish the three perfections. 'Words mean that the completeness of the treatise is due to the five aspects': one is the cause of speaking; two is the language of declaration; three is the dharma that is spoken; four is the ritual of speaking; five is the speaker. 'Words mean that if one overcomes the inner enemy': it is overcoming the enemy of afflictions. 'Words mean that if one overcomes the outer enemy': it is overcoming and subduing the deva-mara (heavenly demon). 'Words mean that the completeness of the fruit and victory is due to the five aspects': one is offering to the tathagata; two is repaying the benefactor's kindness; three is transcending the suffering of birth and death; four is not regressing in the nature of the punya-ksetra (field of merit); five is being born from the Buddhist dharma.

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名為佛子依止佛家也。大門第十六。解于菩薩藏教授中勝解勝利。于中初標章列名。次別解釋。后結成無量。就別解中即有五段。初解第一相謂由五相映蔽感大富貴增上之因。一者能引有量善趣果及引無量世出果故。亦可富貴之因引有量果故。勝解能引無量果故后釋為勝。二者富貴因有盡法故。勝解因無盡法故。二者富貴因感非廣大樂故。勝解因感廣大樂故。四者富貴因是智眷屬故。勝解因是智自性故。五者由此勝解能引彼智故。次釋第二相。據身行離六過失。以釋轉依身是所依故也。言三者由二種相威儀過失者。此有兩釋。一云威儀有四。合則為二。一行。二住生及臥。故云二相。一云大疾大遲為二相威儀過失。四者由三種相怖畏相過失者。老病死也。五者由二種相遏履瑟吒過失者。遏履瑟吒者雜染義也。煩惱業名為二相。又解違順二境染。名為二相也。次釋第三相。于相慶慰時遠離五失。作說法處故云作說器。次釋第四相。又于記別所解了時遠離五失。作說法人故作說者器。下釋第五相。謂臨命終時遠離五失故。得見業清凈。於五失中初之三種名業不凈。第四名為見不清凈。后之一種通見業失也。

有餘依及無餘依二地

自下第十二合抉擇有餘無餘二地。有半卷。分之為二。初正抉擇二地。后通結諸

【現代漢語翻譯】 現代漢語譯本：名為佛子依止佛家也。大門第十六。解釋菩薩藏教授中殊勝的理解和勝利。其中，首先標明章節並列出名稱，其次分別解釋，最後總結為無量。在分別解釋中，有五個段落。首先解釋第一相，即由五種相映襯遮蔽，從而感得大富大貴增長的原因。一是能引導有限的善趣果報，以及引導無量世間的出世果報。也可以說，富貴的原因引導有限的果報，而殊勝的理解能引導無量的果報，因此後者被解釋為殊勝。二是富貴的原因有窮盡的法則，而殊勝理解的原因沒有窮盡的法則。三是富貴的原因感得非廣大的快樂，而殊勝理解的原因感得廣大的快樂。四是富貴的原因是智的眷屬，而殊勝理解的原因是智的自性。五是由於這種殊勝的理解能夠引導那樣的智慧。接下來解釋第二相，根據身行遠離六種過失，用以解釋轉依身是所依的原因。所說的三種相，即威儀的過失，這裡有兩種解釋。一種說法是威儀有四種，合起來就是兩種，即行、住、坐和臥，所以說是兩種相。另一種說法是大疾和大遲是兩種相的威儀過失。四種相，即由三種相的怖畏相過失，指的是老、病、死。五種相，即由兩種相的遏履瑟吒（Adrista，雜染）過失。遏履瑟吒（Adrista）是雜染的意思，煩惱和業被稱為兩種相。又解釋為違背和順從兩種境界的染污，稱為兩種相。接下來解釋第三相，在相互慶賀安慰時遠離五種過失，因為是說法的地方，所以說是作說器。接下來解釋第四相，又在記別所理解的時候遠離五種過失，因為是說法的人，所以說是作說者器。下面解釋第五相，即臨命終時遠離五種過失，因此能夠見到業的清凈。在五種過失中，最初的三種稱為業不凈，第四種稱為見不清凈，最後一種貫通見和業的過失。 有餘依（Sopadhisesa-nirvana，有煩惱殘餘的涅槃）和無餘依（Anupadhisesa-nirvana，沒有煩惱殘餘的涅槃）二地 下面第十二部分合起來抉擇有餘和無餘二地，有半卷的內容，分為兩部分。首先是正式抉擇二地，然後是總結所有。

【English Translation】 English version: It is called a son of the Buddha relying on the Buddha's family. The sixteenth great gate. Explaining the superior understanding and victory in the Bodhisattva-pitaka (Bodhisattva Treasury) teachings. Among them, first, the chapter is marked and the name is listed, second, it is explained separately, and finally, it is concluded as immeasurable. In the separate explanation, there are five sections. First, explain the first aspect, which is the reason for feeling great wealth and increasing it, due to the five aspects reflecting and obscuring. First, it can lead to the limited good destiny results and lead to immeasurable worldly and world-transcending results. It can also be said that the cause of wealth and nobility leads to limited results, while superior understanding can lead to immeasurable results, so the latter is explained as superior. Second, the cause of wealth and nobility has exhaustive laws, while the cause of superior understanding has inexhaustible laws. Third, the cause of wealth and nobility feels non-extensive happiness, while the cause of superior understanding feels extensive happiness. Fourth, the cause of wealth and nobility is the retinue of wisdom, while the cause of superior understanding is the self-nature of wisdom. Fifth, because this superior understanding can lead to that wisdom. Next, explain the second aspect, according to bodily conduct, staying away from six faults, in order to explain why the transformed body is the relied-upon. The so-called three aspects, namely the faults of demeanor, there are two explanations here. One explanation is that there are four kinds of demeanor, which together are two kinds, namely walking, standing, sitting, and lying down, so it is said to be two aspects. Another explanation is that great illness and great slowness are the two aspects of demeanor faults. Four aspects, namely the faults of the three aspects of fearful appearance, refer to old age, sickness, and death. Five aspects, namely the faults of the two aspects of Adrista (Adrista, defilement). Adrista (Adrista) means defilement, and afflictions and karma are called two aspects. It is also explained that the defilement of the two realms of opposition and obedience is called two aspects. Next, explain the third aspect, staying away from five faults when congratulating and comforting each other, because it is a place for preaching, so it is said to be a vessel for speaking. Next, explain the fourth aspect, and also stay away from five faults when distinguishing what is understood, because it is the person who preaches, so it is said to be a vessel for the speaker. Below, explain the fifth aspect, that is, staying away from five faults at the time of death, so one can see the purity of karma. Among the five faults, the first three are called impure karma, the fourth is called impure view, and the last one connects the faults of view and karma. The two grounds of Sopadhisesa-nirvana (Nirvana with remainder) and Anupadhisesa-nirvana (Nirvana without remainder). The following twelfth section combines to determine the two grounds of Sopadhisesa and Anupadhisesa, with half a volume of content, divided into two parts. The first is the formal determination of the two grounds, and then the summary of all.

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地抉擇勸之應思。前中初結前生后。二開章解釋。于中復二。初立章門。則有十四。頌中等云攝三門故。次依門解釋。初釋離系門。有二問答。如文可知。第二釋壽行門。泛論羅漢有其二種。一者利根。二者鈍根。利中有二。一俱解脫。二慧解脫。鈍中亦爾。此中何人能捨增壽。此有五釋。一云唯有利根俱解脫者舍壽增壽。餘三不能。故云功能差別。二云若利根人慧解脫皆得增舍。唯除鈍根不能增舍。三云初之二果不得延命。不還果者亦得延命。則引涅槃三十三卷而證此義。更勘彼文。四云初二果人亦得延命。不還者亦得延命。俱由福力不由定力。未得邊際自在定故。五云初之二果亦得自在定而延壽命。以伏惑得根本定故。第三釋轉依。先問答。答中有三。初正答前問。次引說證成。后舉喻以辨非離非合。初中。意謂轉依出纏真如之所顯故與彼六處非異非不異也。真如種姓者。以真如為體故。真如種子者。緣真如為境而熏成種子故。真如整合者。依真如而整合萬德故。如為體故不可說異。據義不一故不可說不異。故云異不異性俱不可說。然此不可說義如前已說也。世尊依此已下。第二引說證成。尋文可解。如屠牛師已下。第三舉喻以辨。于中先舉喻以況其法。后因言長辨已轉依者取相差別。謂彼所取眾相。既離言性。

【現代漢語翻譯】 現代漢語譯本 地抉擇勸之應思。前中初結前生后。二開章解釋。于中復二。初立章門。則有十四。頌中等云攝三門故。次依門解釋。初釋離系門。有二問答。如文可知。第二釋壽行門。泛論羅漢（Arhat，已證得涅槃，脫離輪迴的聖者）有其二種。一者利根，二者鈍根。利中有二。一俱解脫，二慧解脫。鈍中亦爾。此中何人能捨增壽？此有五釋。一云唯有利根俱解脫者舍壽增壽，餘三不能。故云功能差別。二云若利根人慧解脫皆得增舍，唯除鈍根不能增舍。三云初之二果不得延命，不還果者亦得延命。則引涅槃三十三卷而證此義。更勘彼文。四云初二果人亦得延命，不還者亦得延命。俱由福力不由定力。未得邊際自在定故。五云初之二果亦得自在定而延壽命，以伏惑得根本定故。第三釋轉依。先問答。答中有三。初正答前問。次引說證成。后舉喻以辨非離非合。初中。意謂轉依出纏真如（Tathata，事物的真實本性）之所顯故與彼六處非異非不異也。真如種姓者。以真如為體故。真如種子者。緣真如為境而熏成種子故。真如整合者。依真如而整合萬德故。如為體故不可說異。據義不一故不可說不異。故云異不異性俱不可說。然此不可說義如前已說也。世尊依此已下。第二引說證成。尋文可解。如屠牛師已下。第三舉喻以辨。于中先舉喻以況其法。后因言長辨已轉依者取相差別。謂彼所取眾相，既離言性。

【English Translation】 English version One should contemplate and deliberate on the determination and exhortation of the ground. The beginning, middle, and end connect the previous life to the subsequent one. The second part opens and explains, within which there are two further divisions. First, establishing the chapter headings, there are fourteen in total. The verses summarize and encompass the three gates. Next, explaining according to the headings, the first explanation is of the 'Door of Detachment,' which involves two questions and answers, as can be understood from the text. The second explanation is of the 'Door of Life-Prolonging Practice,' which broadly discusses two types of Arhats (Arhat, a perfected being who has attained Nirvana and is free from rebirth): those with sharp faculties and those with dull faculties. Among the sharp faculties, there are two types: those liberated in both ways and those liberated by wisdom. The same applies to those with dull faculties. Among these, who can relinquish or prolong their lifespan? There are five interpretations regarding this. The first states that only those with sharp faculties who are liberated in both ways can relinquish or prolong their lifespan; the other three cannot. Therefore, it is said that there is a difference in capabilities. The second states that if individuals with sharp faculties are liberated by wisdom, they can all prolong or relinquish their lifespan, except for those with dull faculties who cannot prolong or relinquish it. The third states that the first two fruits (stages of enlightenment) cannot extend life, but those who have attained the state of 'non-returning' can extend their life. This is supported by the thirty-third chapter of the Nirvana Sutra. Further examination of that text is needed. The fourth states that individuals who have attained the first two fruits can also extend their life, as can those who have attained the state of 'non-returning.' This is all due to the power of merit, not the power of samadhi (meditative concentration), because they have not attained the ultimate state of mastery in samadhi. The fifth states that individuals who have attained the first two fruits can also extend their lifespan through mastery in samadhi, because they have subdued afflictions and attained fundamental samadhi. The third explanation is of 'Transformation of the Basis' (轉依). First, there is a question and answer. The answer has three parts. First, a direct answer to the previous question. Second, citing teachings to provide evidence. Third, using an analogy to distinguish between non-separation and non-union. In the first part, the intention is that the 'Transformation of the Basis' manifests from the Tathata (Tathata, the true nature of things) that emerges from entanglement, and therefore it is neither different nor not different from the six sense bases. 'Lineage of Suchness' means that Suchness is the essence. 'Seed of Suchness' means that it is a seed formed by conditioning through Suchness as the object. 'Accumulation of Suchness' means that it accumulates myriad virtues based on Suchness. Because Suchness is the essence, it cannot be said to be different. Based on the difference in meaning, it cannot be said to be not different. Therefore, it is said that both difference and non-difference are inexpressible. However, this inexpressible meaning has been explained previously. From 'The World Honored One relies on this' onwards, the second part cites teachings to provide evidence. The text can be understood by examining it. From 'Like a butcher of oxen' onwards, the third part uses an analogy to distinguish. Within this, first, an analogy is used to illustrate the Dharma. Then, due to the length of the discussion, the differences in the characteristics taken by those who have already transformed the basis are distinguished. It is said that the various characteristics they take are separate from the nature of language.

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如真如境不可言說也。第四釋住門中。言漸入滅定者。若慧解脫人慾入無餘時未必入滅定。今約俱解脫故說先入滅定。亦可羅漢將入無餘時要入滅定。不須出定遂入無餘。此則住于第八識入般涅槃。不同小論住第六異熟心等而般涅槃。言一切生一切生類者。此有兩釋。一云一切生者四生也。生類者變易報也。二云一切生者四生也。生類者。於四生中一一各有種類不同也。言唯成辨者內自證故者。有師釋云既言辨者自證。故知雖非六趣而有其人。然下文云不可施設此是如來聲聞等者。此顯無差別義非無其人。然今三藏門人釋言對修道說為辨者辨者內證於真法界更無證者。第五釋差別門有二問答。第二問答中。此界非是苦故非所遍知。非是集故非所應斷。故不可滅。亦名為住。第六釋有門。有三問答。初辨是有。次辨其相。后明有之所以。兩番釋。第七釋常門。問答徴釋。第八釋樂門。亦問答徴釋。第九釋殊異門。有三問答。第十釋異性門。並文相可知。第十一釋自在門。有三問答也。問曰。二乘入無餘既無身智。何故復言得自在耶。解云。雖無身智而真法界遠離繫縛。故云自在。第十二釋發趣門。有二問答。初問答中。言唯住有餘可有此事者。問曰。若爾。何故楞伽經云。大慧菩薩白佛言。世尊如何聲聞佛說得成阿耨菩

【現代漢語翻譯】 現代漢語譯本： 如真如境是不可言說的。第四部分解釋住門。說到漸入滅定，如果是慧解脫的人想要進入無餘涅槃時，未必需要進入滅定。現在是就俱解脫的情況來說，所以說先進入滅定。也可以說阿羅漢將要進入無餘涅槃時，一定要進入滅定，不需要出定就直接進入無餘涅槃。這便是安住于第八識而進入般涅槃，不同於小乘論典所說的安住于第六異熟心等而般涅槃。說到一切生、一切生類，這裡有兩種解釋。一種說法是，一切生指的是四生（卵生、胎生、濕生、化生），生類指的是變易果報。另一種說法是，一切生指的是四生，生類指的是在四生中，每一種生都有不同的種類。說到唯成辨者，因為是內自證的緣故。有法師解釋說，既然說是辨者自證，就知道雖然不是六趣，但有這樣的人。然而下文說不可施設，這是如來、聲聞等，這顯示的是無差別義，並非沒有這樣的人。然而現在三藏門人解釋說，對修道者來說，辨者是辨者內證於真法界，更沒有其他的證者。第五部分解釋差別門，有兩段問答。第二段問答中，此界不是苦，所以不是所應遍知的；不是集，所以不是所應斷的；所以不可滅，也名為住。第六部分解釋有門，有三段問答。首先辨別是有，其次辨別其相，最後說明有的原因。兩番解釋。第七部分解釋常門，通過問答來征釋。第八部分解釋樂門，也是通過問答來征釋。第九部分解釋殊異門，有三段問答。第十部分解釋異性門，文句和意義可以理解。第十一部分解釋自在門，也有三段問答。有人問：二乘（聲聞乘和緣覺乘）進入無餘涅槃后，既沒有身也沒有智慧，為什麼又說得到自在了呢？解釋說：雖然沒有身和智慧，但真法界遠離繫縛，所以說自在。第十二部分解釋發趣門，有兩段問答。第一段問答中，說到只有安住于有餘涅槃才可能有這件事。有人問：如果是這樣，為什麼《楞伽經》（Laṅkāvatāra Sūtra）中說，大慧菩薩（Mahāmati）問佛說：世尊，聲聞佛（Śrāvaka-buddha）如何說能成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）呢？

【English Translation】 English version: The realm of Suchness (Tathatā) is inexpressible. The fourth section explains the 'Dwelling Door'. Regarding 'gradually entering cessation samādhi (nirodha-samāpatti)', if a person liberated by wisdom (prajñā-vimukta) wishes to enter the Nirvāṇa without remainder (anupadhiśeṣa-nirvāṇa), they may not necessarily enter cessation samādhi. This is now discussed in the context of one liberated by both (ubhayato-vimukta), hence it is said that one first enters cessation samādhi. It can also be said that when an Arhat (worthy one) is about to enter Nirvāṇa without remainder, they must enter cessation samādhi, and without emerging from that samādhi, they directly enter Nirvāṇa without remainder. This is then abiding in the eighth consciousness (ālaya-vijñāna) and entering Parinirvāṇa (complete or final Nirvāṇa), which is different from what is stated in lesser treatises about abiding in the sixth, resultant consciousness (vipāka-citta) and entering Parinirvāṇa. Regarding 'all beings, all classes of beings', there are two explanations for this. One explanation is that 'all beings' refers to the four types of birth (caturyoni: egg-born, womb-born, moisture-born, and transformation-born), and 'classes of beings' refers to the changeful retribution (vipariṇāma-phala). The other explanation is that 'all beings' refers to the four types of birth, and 'classes of beings' refers to the fact that within each of the four types of birth, there are different kinds. Regarding 'only the discriminator accomplishes it, because it is self-realized internally', some teachers explain that since it is said that the discriminator self-realizes it, it is known that although it is not the six realms (gati), there are such people. However, the following text says that it cannot be designated as such, that these are Tathāgatas (Thus-gone ones), Śrāvakas (hearers), etc., which shows the meaning of non-difference, not that there are no such people. However, now the followers of the Tripiṭaka (three baskets) explain that, in relation to those who cultivate the path, the discriminator is the one who internally realizes the true Dharma-dhātu (realm of truth), and there is no other who realizes it. The fifth section explains the 'Difference Door', which has two questions and answers. In the second question and answer, this realm is not suffering (duḥkha), therefore it is not to be fully known (parijñeya); it is not origin (samudaya), therefore it is not to be abandoned (prahātavya); therefore it cannot be extinguished (nirodha), and it is also called 'dwelling' (sthiti). The sixth section explains the 'Existence Door', which has three questions and answers. First, it distinguishes what exists; second, it distinguishes its characteristics; and last, it explains the reason for its existence. Two rounds of explanation. The seventh section explains the 'Permanence Door', through questions and answers to elicit explanations. The eighth section explains the 'Bliss Door', also through questions and answers to elicit explanations. The ninth section explains the 'Distinctiveness Door', which has three questions and answers. The tenth section explains the 'Difference in Nature Door', and the text and meaning are understandable. The eleventh section explains the 'Freedom Door', which also has three questions and answers. Someone asks: Since those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) enter Nirvāṇa without remainder and have neither body nor wisdom, why is it said that they attain freedom? The explanation is: Although they have neither body nor wisdom, the true Dharma-dhātu is far from bondage, therefore it is said to be free. The twelfth section explains the 'Departure Door', which has two questions and answers. In the first question and answer, it is said that only abiding in Nirvāṇa with remainder (sopadhiśeṣa-nirvāṇa) can have this matter. Someone asks: If that is so, why does the Laṅkāvatāra Sūtra say that Mahāmati Bodhisattva asked the Buddha: 'World Honored One, how do the Śrāvaka-buddhas say that they attain anuttarā-samyak-saṃbodhi (unsurpassed, complete, and perfect enlightenment)?'

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提。佛告大慧菩薩為無餘涅槃者說。答曰。有師說言無有二乘修不成佛。故住無餘亦得迴心。經中約此說為入無餘涅槃者說。論約久遠離可得知故。說唯住有餘可有此事非住無餘也。遂引三文證成此義。一者涅槃經二十一云。聲聞獨覺八萬六萬四二一萬劫住處名為涅槃。若住有餘依時。無有二乘八萬劫等住故。二者楞伽經云。味著三昧樂。安住無漏界。無有究竟趣。亦復不退還。得諸三昧身。乃至劫不覺。譬如昏醉人。酒消然後覺。彼覺法亦然。得佛無上身三者大智論云。斷三界業煩惱入無餘涅槃而生凈土聞法華經。三藏門人說云。有決定二乘修不成佛。彼經說意為欲入無餘涅槃者回趣大乘故說聲聞得成大覺。非謂已入無餘者還趣大覺。是故無違。又解如是論下說方便示現入無餘依界等。假說此人為入無餘涅槃者實迴向菩提聲聞住有餘涅槃。三昧酒醉是不定姓人住于寂定后出定已趣大乘為變易身。涅槃經云八萬劫住者。彼約消練住八萬劫等。然後乃到十信初心故作是說。其智論文舊來兩解。一云。約法性凈土即是無餘體故。云生凈土入無餘界。一云受變易報往反化土聞法華經。以往為生非是受生也。第二問答中言增諸壽行方能成辨者。此有兩解。一云雖無餘生。而依自在定燒練分段增變易壽故。成辨大覺。一云延分段

【現代漢語翻譯】 現代漢語譯本：提問：佛陀為大慧菩薩解釋什麼是『無餘涅槃』。回答：有些導師說，沒有二乘（聲聞乘和緣覺乘）修行不能成佛的情況，因此即使安住于無餘涅槃，也能迴心向大乘。經典中是針對那些想要進入無餘涅槃的人說的。而論典是根據長期遠離（輪迴）可以得知這一點，所以說只有安住于有餘涅槃才有可能發生迴心，而不是安住于無餘涅槃。接著引用三段經文來證明這個觀點。第一，《涅槃經》第二十一卷說：『聲聞、獨覺在八萬、六萬、四萬、二萬、一萬劫所住的地方，名為涅槃。』如果安住于有餘依涅槃，就不會有二乘安住八萬劫等情況。第二，《楞伽經》說：『貪戀三昧的快樂，安住于無漏的境界，沒有究竟的去處，也不會退還。獲得各種三昧之身，乃至經歷劫數也不會覺醒，就像昏醉的人，酒醒后才會覺醒。他們覺悟佛法也是這樣，得到佛陀無上的身。』第三，《大智度論》說：『斷除三界業煩惱，進入無餘涅槃，而生於凈土，聽聞《法華經》。』三藏門人說：『有決定性的二乘，修行不能成佛。』這部經的用意是，爲了讓那些想要進入無餘涅槃的人迴心趣向大乘，所以說聲聞能夠成就大覺，而不是說已經進入無餘涅槃的人還能回趣大覺。因此，這並不矛盾。又解釋說，就像論典下面所說的，方便示現進入無餘依界等，假說是這個人進入了無余涅槃，實際上是迴向菩提。聲聞安住于有餘涅槃，三昧酒醉是不定性的人，安住于寂靜禪定之後，出定后趣向大乘，成為變易身。涅槃經說安住八萬劫，是說他們通過消融和鍛鍊，安住八萬劫等，然後才到達十信的初心，所以這樣說。關於《智度論》，舊來有兩種解釋。一種說法是，根據法性凈土就是無餘涅槃的本體，所以說生於凈土就是進入無餘界。另一種說法是，接受變易報身，往返于化土，聽聞《法華經》，以往昔的經歷作為生，而不是真正的受生。第二段問答中說，增加壽命和修行才能成就佛果，對此有兩種解釋。一種說法是，雖然沒有無餘的生命，但依靠自在禪定燒煉分段生死，增加變易壽命，所以能成就大覺。另一種說法是，延長分段生死。

【English Translation】 English version: Question: The Buddha explained to Bodhisattva Mahamati about 'Nirvana without residue'. Answer: Some teachers say that there are no cases where the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot achieve Buddhahood through practice. Therefore, even if they abide in Nirvana without residue (Anupadhisesa-nirvana), they can still turn their minds towards the Mahayana. The sutras speak to those who wish to enter Nirvana without residue. The treatises, on the other hand, are based on the understanding that this can be known from long-term separation (from samsara), so they say that only those who abide in Nirvana with residue (Sa-upadhisesa-nirvana) have the possibility of turning their minds, not those who abide in Nirvana without residue. Then, three passages are cited to prove this point. First, the twenty-first volume of the Nirvana Sutra says: 'The places where Śrāvakas and Pratyekabuddhas abide for eighty thousand, sixty thousand, forty thousand, twenty thousand, and ten thousand kalpas are called Nirvana.' If one abides in Nirvana with residue, there would be no cases of the Two Vehicles abiding for eighty thousand kalpas, etc. Second, the Lankavatara Sutra says: 'Attached to the joy of samadhi, abiding in the realm of non-outflow, there is no ultimate destination, nor will they regress. Obtaining various samadhi bodies, they will not awaken even after kalpas, just like a drunken person who awakens after the alcohol wears off. Their awakening to the Dharma is also like this, obtaining the unsurpassed body of the Buddha.' Third, the Mahaprajnaparamita Sastra says: 'Having cut off the karma and afflictions of the Three Realms, they enter Nirvana without residue and are born in the Pure Land, hearing the Lotus Sutra.' The followers of the Tripitaka say: 'There are definitive Two Vehicles who cannot achieve Buddhahood through practice.' The intention of this sutra is to encourage those who wish to enter Nirvana without residue to turn their minds towards the Mahayana, so it says that Śrāvakas can achieve Great Enlightenment, not that those who have already entered Nirvana without residue can still turn towards Great Enlightenment. Therefore, there is no contradiction. It is also explained that, just as the treatises say below, they expediently show entering the realm of Nirvana without residue, falsely saying that this person has entered Nirvana without residue, but in reality, they are turning towards Bodhi. Śrāvakas abide in Nirvana with residue, and the drunken state of samadhi is for those of uncertain nature, who, after abiding in peaceful samadhi, turn towards the Mahayana after emerging from samadhi, becoming transformation bodies. The Nirvana Sutra says that they abide for eighty thousand kalpas, which means that they abide for eighty thousand kalpas, etc., through dissolving and training, and then reach the initial mind of the Ten Faiths, so it says this. Regarding the Mahaprajnaparamita Sastra, there have been two interpretations in the past. One interpretation is that, according to the Dharma-nature Pure Land, which is the essence of Nirvana without residue, being born in the Pure Land means entering the realm of Nirvana without residue. The other interpretation is that they receive transformation bodies, travel back and forth to the transformation lands, and hear the Lotus Sutra, taking past experiences as birth, not actual birth. The second question and answer says that increasing lifespan and practice is necessary to achieve Buddhahood, to which there are two interpretations. One interpretation is that, although there is no Nirvana without residue, they rely on the samadhi of freedom to burn and refine the segmented life and death, increasing the transformation lifespan, so they can achieve Great Enlightenment. The other interpretation is that they extend the segmented life and death.

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命得住多劫修大乘行故。經云。須陀洹八萬劫到等。皆延命而住也。雖有兩解。前解為勝。言物類善男子等者。凡一物類。指回向菩提聲聞也。又解。非如定性二乘永入無餘不在情數。故云物類也。言同法者。前方便示現等者。問。有何所以故同法者前示入無餘耶。泰師等解云。恐彼同法發無見故。作化身樂入無餘。第十三釋種姓門。文有四番。初辨羅漢種姓有差別故。有發大心。有入無餘。二明根緣有差別故。迴心時位不同。于中初辨聲聞迴心時節位不同。后別辨菩薩容趣下乘。為佛所護定不趣入下乘。三明迴向菩提聲聞。歸同如來入于無餘。四明迴向菩提聲聞。從本已來當言不定種姓。第十四釋秘密門。初約無餘依辨如來秘密。后總約無餘及余諸差別辨佛秘密。前中有三。初明不定姓及諸如來住無餘時無三種畏等。次明不定姓人及菩薩姓人住無餘時利益他事。于中。初正辨利他。后引經喻況。幻師喻者。顯其變化。商主喻者。顯多利益。船師喻者。顯能濟度也。第三釋已總結下。總約佛辨密意。中意謂於此無餘利他事。及餘種種自利利他福德智慧等諸秘密中諸位菩薩。應正隨轉。理實地前具有三忍。今但言下忍者。約初為語。廣如本地分。問於法抉擇總義云何已下。第二通結諸地抉擇勸之應思。此中問意。於十七

【現代漢語翻譯】 現代漢語譯本 因為他們能夠安住于多劫修習大乘之行。經中說：『須陀洹（Sotāpanna，預流果）需要八萬劫才能達到』等等，都是指他們能夠延續壽命而安住。雖然有兩種解釋，但前一種解釋更為優勝。所說的『物類善男子等』，凡是『物類』，指的是迴向菩提的聲聞（Śrāvaka，聲聞）。另一種解釋是，他們不像定性二乘（Pratyekabuddha，緣覺）那樣永遠進入無餘涅槃（nirupadhisesa-nirvana），不在考慮之列，所以說是『物類』。所說的『同法者，前方便示現等』，問：有什麼緣故說『同法者』先前示現進入無餘涅槃呢？泰師等的解釋是，恐怕那些『同法者』生起無見，所以示現化身安於進入無餘涅槃。第十三，解釋種姓門。文中有四個方面。首先辨別阿羅漢（Arhat，阿羅漢）的種姓有差別，所以有的發大心，有的進入無餘涅槃。第二，闡明根器和因緣有差別，所以迴心的時間和位次不同。其中，首先辨別聲聞迴心的時間和位次不同。然後分別辨別菩薩（Bodhisattva）可以趣向下乘，但受到佛陀護佑，必定不會趣入下乘。第三，闡明迴向菩提的聲聞，歸同於如來（Tathāgata，如來）而進入無餘涅槃。第四，闡明迴向菩提的聲聞，從根本上來說應當被認為是具有不定種姓。第十四，解釋秘密門。首先依據無餘依涅槃辨別如來的秘密。然後總括無餘依涅槃以及其他各種差別來辨別佛陀的秘密。前面有三個方面。首先闡明不定種姓以及諸如來安住于無餘涅槃時沒有三種畏懼等。其次闡明不定種姓的人以及菩薩種姓的人安住于無餘涅槃時利益他人的事情。其中，首先正面辨別利益他人，然後引用經文中的比喻來比況。幻師的比喻，是爲了顯示其變化。商主的比喻，是爲了顯示其利益眾多。船師的比喻，是爲了顯示其能夠濟度。第三，解釋完畢后總結如下。總括佛陀來辨別密意。其中的意思是說，對於這無餘涅槃中利益他人的事情，以及其他種種自利利他的福德智慧等各種秘密，各個位次的菩薩，應當正確地隨之運轉。實際上，菩薩在初地之前就具有三忍，現在只說下忍，是就最初的階段來說的，詳細情況見《本地分》。問：對於《法抉擇》的總義是什麼？以下，第二，總括各個地的抉擇，勸勉應當思考。這裡提問的意思是，在十七

【English Translation】 English version Because they are able to abide in the practice of the Great Vehicle (Mahāyāna) for many kalpas (aeon). The sutra says: 'A Stream-enterer (Sotāpanna) needs eighty thousand kalpas to reach,' etc., all referring to their ability to extend their lives and abide. Although there are two interpretations, the former is superior. The 'sentient beings, virtuous men, etc.' refers to any 'sentient being' who is a Śrāvaka (hearer) turning towards Bodhi (enlightenment). Another interpretation is that they are not like the fixed-nature Pratyekabuddhas (solitary realizer) who permanently enter nirupadhisesa-nirvana (nirvana without remainder), and are not considered, hence 'sentient beings.' The 'those who share the Dharma, the previous expedient means, etc.,' asks: What is the reason that 'those who share the Dharma' previously demonstrate entering nirupadhisesa-nirvana? The explanation of Master Tai and others is that they fear those 'who share the Dharma' will generate wrong views, so they manifest a transformation body abiding in entering nirupadhisesa-nirvana. Thirteenth, explaining the Lineage Gate. There are four aspects in the text. First, distinguishing that the lineages of Arhats (worthy one) are different, so some generate great aspiration, and some enter nirupadhisesa-nirvana. Second, elucidating that faculties and conditions are different, so the time and stage of turning the mind are different. Among them, first distinguishing the time and stage of Śrāvakas turning their minds. Then separately distinguishing that Bodhisattvas can tend towards the lower vehicle, but are protected by the Buddha and will certainly not enter the lower vehicle. Third, elucidating that Śrāvakas turning towards Bodhi, return to the same as the Tathāgata (Thus Gone One) and enter nirupadhisesa-nirvana. Fourth, elucidating that Śrāvakas turning towards Bodhi, from the root should be considered as having an undetermined lineage. Fourteenth, explaining the Secret Gate. First, based on nirupadhisesa-nirvana, distinguishing the secrets of the Tathāgata. Then, summarizing nirupadhisesa-nirvana and other various differences to distinguish the secrets of the Buddha. There are three aspects in the front. First, elucidating that those of undetermined lineage and the Tathāgatas do not have the three fears, etc., when abiding in nirupadhisesa-nirvana. Second, elucidating that people of undetermined lineage and people of Bodhisattva lineage benefit others when abiding in nirupadhisesa-nirvana. Among them, first, positively distinguishing benefiting others, then citing metaphors from the sutras to compare. The metaphor of the illusionist is to show their transformations. The metaphor of the merchant is to show their numerous benefits. The metaphor of the boatman is to show their ability to deliver. Third, after the explanation is completed, summarize as follows. Summarize the Buddha to distinguish the secret meaning. The meaning within is that, for the matter of benefiting others in this nirupadhisesa-nirvana, and other various secrets of self-benefit and benefiting others, such as merit and wisdom, Bodhisattvas of various stages should correctly follow and revolve. In reality, Bodhisattvas before the first ground have the three acceptances, but now only the lower acceptance is mentioned, which is in terms of the initial stage, details can be found in the 'Local Division'. Asking: What is the general meaning of the 'Decision of Dharma'? Below, second, summarize the decisions of each ground, exhorting that one should contemplate. The meaning of the question here is, in the seventeen

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地抉擇總義云何。答。由品類差殊等者。謂由境行果品類差殊。立十七地諸法。即于彼十七地中。釋難分別諸門一行等諸句。廣如處處往往已說。如是應知此中總義者。此即牒結也。於此地中余抉擇文更不復現者。於此有餘無餘地中余抉擇文更不復現。又解。此十七地中余抉擇文更不復現。前為勝也。當知乃至余類應思者。顯說難盡勸人應思也。

第八十一

攝釋分之上者。上來已於本地義中不盡之處廣抉擇訖。于造論法用。猶未分明。今略攝釋經論法用。以為一分。名攝釋分。於此分中。論有二卷。此卷在前。故言之上。文中有三。初結前問后。第二正解。第三釋已總結。正解釋中。復開為兩。初廣明七義。第二略明六義。前有一頌。略列七門。隨別解釋。就此頌中義有三勢。若隨義列數則有十四。若義類相從則但有七。若據具五德故方能說法令生勝利義但有五分。文為六。以勝利為第六故也。言隨義列數有十四者。一者是體。謂十二部經能詮所詮總是其體故名為體。二者是釋。依五種法門解釋經論。故名為釋。三者是文。所謂名句字身是其文也。四義者。則是所詮教下諸義有其十種。所謂地義乃至廣義。第五是法。則是十二部經教法。故名為法。第六是起。謂是等起。明十二部經起之因緣。故名為起

【現代漢語翻譯】 現代漢語譯本： 問：地的抉擇總義是什麼？答：由品類差殊等所說，是指由於境、行、果的品類差別，而設立十七地諸法。即對於那十七地中，解釋疑難、分別諸門，如『一行』等諸句，廣泛地如處處所說。應當知道這裡所說的總義，這即是牒結。『於此地中余抉擇文更不復現』，是指於此有餘地和無餘地中，其餘抉擇文不再出現。又一種解釋是，這十七地中其餘抉擇文不再出現，前一種解釋更為殊勝。『當知乃至余類應思』，是說顯說難以窮盡，勸人應當思考。

第八十一

攝釋分之上：上面已經對本地義中未盡之處廣為抉擇完畢。對於造論的法用，仍然不夠分明。現在簡略地攝集解釋經論的法用，作為一分，名為攝釋分。在此分中，論有二卷，此卷在前，所以說是『之上』。文中有三部分：首先是總結前文，引出後文；第二是正式解釋；第三是解釋完畢進行總結。正式解釋中，又分為兩部分：首先是廣泛地闡明七義；第二是簡略地闡明六義。前面有一首頌，簡略地列出七門，然後分別解釋。就這首頌而言，義有三種態勢：如果按照義來列數，則有十四種；如果義類相互關聯，則只有七種；如果根據具備五德才能說法，從而產生勝利的意義，則只有五分。文分為六部分，因為將勝利作為第六部分。『言隨義列數有十四者』，一是體，指十二部經能詮釋和所詮釋的都是其體，所以名為體；二是釋，指依據五種法門解釋經論，所以名為釋；三是文，指名、句、字身是其文；四義，則是所詮釋的教下諸義有十種，即地義乃至廣義；第五是法，指十二部經教法，所以名為法；第六是起，指等起，說明十二部經生起的因緣，所以名為起。

【English Translation】 English version: Question: What is the overall meaning of the determination of the ground (bhumi)? Answer: 'Due to differences in categories, etc.' refers to the establishment of the dharmas of the seventeen grounds due to the differences in categories of object, practice, and result. That is, within those seventeen grounds, explanations of difficulties, distinctions of various aspects, such as the phrases 'one practice,' etc., are extensively explained in various places. It should be understood that the overall meaning here is a restatement and conclusion. 'In this ground, no further determination texts appear' means that in this ground of remainder and ground of no remainder, no further determination texts appear. Another interpretation is that in these seventeen grounds, no further determination texts appear, with the former interpretation being superior. 'It should be known that even other categories should be considered' indicates that explicit explanations are inexhaustible, and people should be encouraged to contemplate.

Eighty-first

The 'Section on Compilation and Explanation, Part One': Above, extensive determinations have been completed regarding the aspects of the local ground (bhumi) that were not fully explained. The function of composing treatises is still not clear. Now, the functions of compiling and explaining sutras and treatises are briefly gathered and explained as one section, called the 'Section on Compilation and Explanation.' In this section, there are two volumes of treatises, with this volume being the first, hence 'Part One.' There are three parts in the text: first, concluding the previous and introducing the subsequent; second, the actual explanation; and third, summarizing after the explanation. Within the actual explanation, it is further divided into two parts: first, extensively clarifying the seven meanings; and second, briefly clarifying the six meanings. There is a verse at the beginning, briefly listing the seven doors, followed by separate explanations. Regarding this verse, there are three aspects of meaning: if counted according to the meanings, there are fourteen; if the categories of meanings are related, there are only seven; if based on possessing the five virtues to be able to teach, thereby generating the meaning of victory, there are only five parts. The text is divided into six parts, because victory is considered the sixth part. 'The statement that counting according to the meanings yields fourteen' refers to: first, the substance (體, tǐ), which means that the twelve divisions of scriptures (十二部經, shí'èr bù jīng) that can express and are expressed are all its substance, hence it is called substance; second, the explanation (釋, shì), which means explaining sutras and treatises based on the five dharmic methods, hence it is called explanation; third, the text (文, wén), which means that names, phrases, and letter-bodies are its text; fourth, the meanings (義, yì), which are the ten kinds of meanings under the teachings that are expressed, namely the meaning of the ground (地義, dì yì) and even the extensive meaning (廣義, guǎng yì); fifth, the dharma (法, fǎ), which refers to the teachings of the twelve divisions of scriptures, hence it is called dharma; sixth, the arising (起, qǐ), which refers to the initial cause (等起, děng qǐ), explaining the causes and conditions for the arising of the twelve divisions of scriptures, hence it is called arising.

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。第七是義。則是法體上差別之義。所謂總別自相共相等義。不同第四文義之義。第八是難。則是頗設問答。次是第九。明法次第。師是第十。明成就十法。名說法師。說眾是第十一。明處在五眾說法。故名說眾。聽是十二。明彼說者說正法時。應安立他合住恭敬。無倒聽聞。贊佛略廣是第十三。依西國法。凡欲說法。或欲堅論。皆贊三寶。名贊略廣。學勝利者是第十四。若具修學五分說法。猶如五分音樂。能令自他生喜樂。又能引發自他利益。名學勝利。又具五義說法。能令自他具三學勝利。第二相從為七義者。於前十四門中。前之九門攝之為二。所謂體釋。體中有三。體及文義。文義二種重出前體。總則別為三故為一。釋中有六。釋一是總。法起義難次此之五種重解前釋。故屬於釋。餘五如前。故但有七。第三成七以之為五。初之體釋。總為其一。師是第二。說眾第三。聽是第四。贊佛略廣。是其第五。由具學前五為他說法。能令自他生諸勝利。依下文中。具此三理。依之釋頌。三番方盡。今釋長行。文有七段。初釋四義。次釋五義。第三師。第四說眾。第五聽。第六贊佛略廣。第七學勝利。就初釋四義中。第一釋體。言經體有二一文二義者。舉後文義以釋前體。言文是所依義是能依者。由文顯義以明能所。或有

【現代漢語翻譯】 現代漢語譯本：第七是義（artha）。這是指法體（dharma-kaya）上差別之義，也就是總義（general meaning）、別義（specific meaning）、自相義（own-characteristic meaning）、共相義（common-characteristic meaning）等等。這不同於第四個『文義』（meaning of the words）中的『義』（meaning）。第八是難（objection），指的是提出問題和解答。接下來是第九，闡明法的次第（order of the Dharma）。師（teacher）是第十，闡明成就十法（ten qualities）才能成為說法師（Dharma teacher）。說眾（assembly）是第十一，闡明說法師在五眾（five assemblies）中說法，因此稱為『說眾』。聽（listening）是第十二，闡明當說法者宣說正法（true Dharma）時，聽者應當安住于恭敬，毫無顛倒地聽聞。贊佛略廣（praising the Buddha briefly and extensively）是第十三，依照西國（印度）的習俗，凡是要說法或辯論，都要讚歎三寶（Three Jewels），稱為『贊略廣』。學勝利者（learner of the benefits）是第十四，如果能具足修學五分說法（five aspects of teaching），就像五分音樂一樣，能使自他生起喜樂，又能引發自他的利益，稱為『學勝利』。又具足五義說法，能使自他具足三學（three trainings）的勝利。 第二，從相上來說，可以歸納為七義。在前面的十四門中，前九門可以歸納為二，即體（essence）和釋（explanation）。體中有三，即體本身和文義（words and meaning）。文義二種重複了前面的體，總的來說，別義可以分為三，因此算作一個。釋中有六，釋一是總（general），法起（arising of Dharma）、義（meaning）、難（objection）依次是這五種對前面釋的重複解釋，因此屬於釋。其餘五種和前面一樣，因此只有七種。 第三，將七種歸納為五種。最初的體和釋，總的來說算作一種。師是第二，說眾是第三，聽是第四，贊佛略廣是第五。由於具足學習前面的五種，為他人說法，能使自他產生各種勝利。依據下面的經文，具足這三種道理，依據這些來解釋偈頌，需要三番才能窮盡。現在解釋長行，文有七段。首先解釋四義，其次解釋五義，第三是師，第四是說眾，第五是聽，第六是贊佛略廣，第七是學勝利。在最初解釋四義中，第一是解釋體。經的體有兩種，一是文（words），二是義（meaning），用後面的文義來解釋前面的體。文是所依（that which is relied upon），義是能依（that which relies upon），通過文來顯現義，以此來闡明能依和所依的關係。或者有...

【English Translation】 English version: Seventh is Artha (meaning). This refers to the meaning of differentiation on the Dharma-kaya (Dharma body), which includes general meaning, specific meaning, own-characteristic meaning, common-characteristic meaning, and so on. This is different from the 'Artha' (meaning) in the fourth 'words and meaning' (meaning of the words). Eighth is Objection (difficulty), which refers to raising questions and answering them. Next is the ninth, clarifying the order of the Dharma. Teacher is the tenth, clarifying that one must achieve ten qualities to become a Dharma teacher. Assembly is the eleventh, clarifying that the Dharma teacher teaches in the five assemblies, hence the name 'Assembly'. Listening is the twelfth, clarifying that when the Dharma teacher proclaims the true Dharma, the listeners should abide in reverence and listen without any inversion. Praising the Buddha briefly and extensively is the thirteenth, according to the customs of the Western countries (India), whenever one wants to teach or debate, one must praise the Three Jewels, called 'Praising briefly and extensively'. Learner of the benefits is the fourteenth, if one can fully cultivate the five aspects of teaching, just like the five aspects of music, it can bring joy to oneself and others, and can also bring benefits to oneself and others, called 'Learner of the benefits'. Furthermore, possessing the five meanings of teaching enables oneself and others to possess the benefits of the three trainings (three learnings). Secondly, from the perspective of characteristics, it can be summarized into seven meanings. Among the previous fourteen doors, the first nine doors can be summarized into two, namely Essence and Explanation. There are three in Essence, namely Essence itself and words and meaning. The two kinds of words and meaning repeat the previous Essence. Generally speaking, specific meanings can be divided into three, so it is counted as one. There are six in Explanation, Explanation one is general, arising of Dharma, meaning, and objection are in turn these five kinds of repeated explanations of the previous Explanation, so they belong to Explanation. The remaining five are the same as before, so there are only seven. Thirdly, summarizing the seven into five. The initial Essence and Explanation are generally counted as one. Teacher is the second, Assembly is the third, Listening is the fourth, Praising the Buddha briefly and extensively is the fifth. Because one fully learns the previous five and teaches the Dharma to others, it can bring various benefits to oneself and others. According to the following scriptures, possessing these three principles, based on these to explain the verses, it takes three times to exhaust them. Now explain the prose, the text has seven sections. First explain the four meanings, then explain the five meanings, the third is the Teacher, the fourth is the Assembly, the fifth is Listening, the sixth is Praising the Buddha briefly and extensively, and the seventh is Learner of the benefits. In the initial explanation of the four meanings, the first is to explain the Essence. There are two kinds of Essence of the scripture, one is words, and the other is meaning, using the latter words and meaning to explain the previous Essence. Words are that which is relied upon, and meaning is that which relies upon, using words to manifest meaning, thereby clarifying the relationship between that which relies upon and that which is relied upon. Or there are...

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由義起說則義是所依文是能依。今依前義以明能所。若文若義並是所知。故云二種總是名所知境界。此中文通本顯並詮義故。是義所依。義唯取顯。顯義能顯本法十義。生物解故依文而顯。故是能依。能依與所依和合生物解。是故文義作教自性。又解。理實但取文為體。然無義之文不得生解。故兼義而已。第二釋釋。舉法等五解於前體廣如下解。第三釋文。于中初總列六種。第二別解。第三釋已總結。就別解中。文分有二。初解六義。后總相分別。前中有四。初釋名句字。次釋語。第三釋行。第四釋機請。初中有二。初別解。后總釋。將欲釋文。先作六門分別名句字身。初辨體及釋名。二明隨身隨語系地長短。三約三性分別。四明名等詮法盡不。五明八識緣名不緣名別。六明想欲尋伺轉依以通違妨。初辨體性者。若約五法出體。名句字三謂于聲上有詮召用假立名等。若推假入實。但以聲為體。若其假實殊途合用異本。即用五法中不相應法為名句字型。謂依字有名。依名有句。句必有名。名必有字。然依聲立字。是單假。依字立名。依名立句。是其重假。然有孤字無詮表者。有別字型。若依字成名。名中更無字型。依名成句。句中亦無名體。若釋名者。何故名名。能令種種共所了知。故名為名。又能令意作種種相。故名

【現代漢語翻譯】 現代漢語譯本 由『義』（artha，意義）的角度來說，『義』是所依（āśraya，依靠），『文』（vyañjana，文字）是能依（āśraya，依靠者）。現在依據前面的『義』來闡明能依和所依。無論是『文』還是『義』，都是所知（jñeya，被認知的事物），所以說這兩種都是名為所知境界。這裡，『文』既能通達根本，又能顯現和詮釋『義』，因此是『義』的所依。『義』只取顯現的部分，顯現的『義』能夠顯現根本法的十種意義，因為能夠產生對事物的理解，所以依賴於『文』而顯現，因此是能依。能依和所依相互結合，產生對事物的理解，因此『文』和『義』構成了教法的自性。 另一種解釋是，從理上來說，只取『文』作為本體，然而沒有『義』的『文』無法產生理解，所以兼顧『義』。第二是解釋『釋』（nirvacana，解釋），舉出『法』（dharma，佛法）等五種解釋，在前面的本體中已經廣泛說明，下面的解釋會進一步闡述。第三是解釋『文』，其中首先總列六種，第二分別解釋，第三解釋完畢后總結。在分別解釋中，『文』分為兩種，首先解釋六義，然後總體上進行區分。在前面解釋六義的部分，有四個方面，首先解釋『名』（nāma，名稱）、『句』（pada，句子）、『字』（akṣara，字母），其次解釋『語』（vacana，語言），第三解釋『行』（caryā，行為），第四解釋『機請』（adhyeṣaṇā，請求）。在首先解釋『名』、『句』、『字』的部分，有兩點，首先分別解釋，然後總體解釋。將要解釋『文』，首先對『名』、『句』、『字』的體性進行六個方面的區分：一是辨別體性並解釋名稱，二是說明隨身、隨語的系地長短，三是根據三性（trisvabhāva，遍計所執性、依他起性、圓成實性）進行區分，四是說明『名』等是否能完全詮釋法，五是說明八識（aṣṭa vijñāna，眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）緣『名』與不緣『名』的區別，六是說明想（saṃjñā，想蘊）、欲（chanda，慾望）、尋（vitarka，尋伺）、伺（vicāra，推伺）轉依（āśraya-parāvṛtti，轉依）以通達違背和妨礙。首先辨別體性，如果從五法（pañca dharma，名、相、分別、正智、如如）出發來確定體性，那麼『名』、『句』、『字』這三者，是指在聲音上具有詮釋作用，通過假立而成的名稱等。如果推假入實，那麼只以聲音作為本體。如果假和實是不同的途徑，合用不同的根本，那麼就用五法中不相應法作為『名』、『句』、『字』的體性。也就是說，依據『字』而有『名』，依據『名』而有『句』，『句』必定有『名』，『名』必定有『字』。然而，依據聲音而建立『字』，這是單重的假立；依據『字』而建立『名』，依據『名』而建立『句』，這是雙重的假立。然而，有孤立的『字』沒有詮釋意義，有不同的字型。如果依據『字』而形成『名』，那麼在『名』中不再有『字』的體性；依據『名』而形成『句』，那麼在『句』中也沒有『名』的體性。如果解釋『名』的含義，為什麼稱為『名』？因為它能夠使種種事物被共同瞭解，所以稱為『名』。它也能使意識產生種種表象，所以稱為『名』。

【English Translation】 English version From the perspective of 『artha』 (meaning), 『artha』 is the āśraya (support), and 『vyañjana』 (letter/word) is the āśraya (supporter). Now, based on the preceding 『artha』, we will clarify the supporter and the supported. Whether it is 『vyañjana』 or 『artha』, both are jñeya (knowable objects), hence it is said that both are known as the realm of knowable objects. Here, 『vyañjana』 can both penetrate to the root and manifest and interpret 『artha』, therefore it is the support of 『artha』. 『Artha』 only takes the manifested part; the manifested 『artha』 can manifest the ten meanings of the fundamental dharma, because it can generate understanding of things, so it relies on 『vyañjana』 to manifest, therefore it is the supporter. The supporter and the supported combine to generate understanding of things, therefore 『vyañjana』 and 『artha』 constitute the self-nature of the teachings. Another explanation is that, in principle, only 『vyañjana』 is taken as the substance, but 『vyañjana』 without 『artha』 cannot generate understanding, so it also considers 『artha』. The second is to explain 『nirvacana』 (explanation), citing the five explanations such as 『dharma』 (Buddha's teachings), which have been extensively explained in the previous substance, and the following explanations will further elaborate. The third is to explain 『vyañjana』, in which six types are first listed in general, the second is explained separately, and the third is summarized after the explanation is completed. In the separate explanations, 『vyañjana』 is divided into two types: first, explain the six meanings, and then distinguish them in general. In the previous part explaining the six meanings, there are four aspects: first, explain 『nāma』 (name), 『pada』 (sentence), 『akṣara』 (letter); second, explain 『vacana』 (language); third, explain 『caryā』 (conduct); fourth, explain 『adhyeṣaṇā』 (request). In the part that first explains 『nāma』, 『pada』, and 『akṣara』, there are two points: first, explain separately, and then explain in general. To explain 『vyañjana』, first distinguish the nature of 『nāma』, 『pada』, and 『akṣara』 in six aspects: one is to distinguish the substance and explain the name, two is to explain the length of the body and language, three is to distinguish according to the three natures (trisvabhāva: parikalpita-svabhāva, paratantra-svabhāva, pariniṣpanna-svabhāva), four is to explain whether 『nāma』 etc. can fully interpret the dharma, five is to explain the difference between the eight consciousnesses (aṣṭa vijñāna: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, manas consciousness, alaya consciousness) that are related to 『nāma』 and those that are not, and six is to explain the transformation of saṃjñā (perception), chanda (desire), vitarka (initial application of thought), vicāra (sustained application of thought) to penetrate through violations and obstacles. First, distinguish the substance. If we start from the five dharmas (pañca dharma: name, form, discrimination, right knowledge, suchness) to determine the substance, then 『nāma』, 『pada』, and 『akṣara』 refer to the names, etc., that have an explanatory function on the sound and are established through provisionality. If we push the provisional into reality, then only sound is taken as the substance. If the provisional and the real are different paths and different roots are used together, then the non-corresponding dharma in the five dharmas is used as the substance of 『nāma』, 『pada』, and 『akṣara』. That is to say, based on 『akṣara』, there is 『nāma』; based on 『nāma』, there is 『pada』; 『pada』 must have 『nāma』; 『nāma』 must have 『akṣara』. However, establishing 『akṣara』 based on sound is a single provisionality; establishing 『nāma』 based on 『akṣara』, and establishing 『pada』 based on 『nāma』 is a double provisionality. However, there are isolated 『akṣara』 that have no explanatory meaning, and there are different fonts. If 『nāma』 is formed based on 『akṣara』, then there is no longer the substance of 『akṣara』 in 『nāma』; if 『pada』 is formed based on 『nāma』, then there is no substance of 『nāma』 in 『pada』. If we explain the meaning of 『nāma』, why is it called 『nāma』? Because it can make all kinds of things commonly understood, so it is called 『nāma』. It can also make consciousness produce various appearances, so it is called 『nāma』.

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為名。又由語言之所呼召。故名為名。句者。攝受諸名竟竟。顯了不現見義。故名為句。文者。是顯了義。由文令彼名句呼召諸法分明顯了。以是名句所依處故。亦名為字。不可改轉義名字。可改轉者是名。以隨所詮種種轉變故。第二明隨身語系者。依彼小乘。名句文三隨身五地。隨語二地。依大乘宗解。有漏者謂地前菩薩二乘凡夫所起名等一向隨語系屬二地。以依聲上假建立故。不同小乘音聲之外別有名等實體。故不得言隨身五地系。若是大地菩薩諸佛如來所起名等。但是不繫。第三約三性分別者。若依對法文說。名句味三。但是無記。釋有三義。一據隨轉理門。二據從多論門。三據顯現似彼相說。初隨轉者。道理教法名句文等通於三性。以隨三性心心發於語業。語業既通三性。依三性聲建立名等。當知名等理通三性。今依隨轉理門。同小乘相。說為無記。二從多者。眾生所起名等。少分是其善惡。多分是其無記。故對法從多判為無記。故彼論云相屬無記者謂名句文。辨善惡中不言相屬善惡是名句等。故知從多判為無記。三者似彼顯現故名無記。謂大菩薩及佛后智體是世間。似世間起名為世間。無記亦爾。諸佛菩薩所起名等體實是善。似無記故說名無記。第四明名等詮法盡不盡者。於五法中。名句但詮前四相名分別

【現代漢語翻譯】 現代漢語譯本 名為『名』（Nāma，名稱）。又因為語言的呼喚而產生，所以名為『名』。『句』（Vākya，句子）是總攝所有名稱，清楚地顯示不明顯可見的意義，所以名為『句』。『文』（Akṣara，文字）是顯明意義的，通過文字，使得那些名稱和句子所指代的諸法能夠分明地顯現出來。因為名、句是文字所依賴之處，所以文字也被稱為『字』。不可改變轉動意義的叫做『名字』，可以改變轉動意義的叫做『名』，因為它隨著所詮釋的種種而轉變。第二，闡明隨身語系的問題。依據小乘的觀點，名、句、文三者隨身五地，隨語二地。依據大乘宗的解釋，有漏的，指的是地前菩薩、二乘、凡夫所產生的名等，一向隨語系屬於二地。因為是依聲音上假立而建立的，不同於小乘認為在音聲之外別有名等實體。所以不能說隨身五地系。如果是大地菩薩、諸佛如來所產生的名等，則是不繫屬的。第三，關於三性的分別。如果依據《對法論》的說法，名、句、味三者，都是無記（avyākṛta，不確定）。解釋有三種意義：一是根據隨轉理門，二是根據從多論門，三是根據顯現相似於彼相而說。首先，隨轉理門是指，道理、教法、名、句、文等，通於三性（善、惡、無記）。因為隨著三性之心而發出語業，語業既然通於三性，依據三性之聲建立名等，應當知道名等在道理上通於三性。現在依據隨轉理門，與小乘的相相同，說為無記。第二，從多論門是指，眾生所產生的名等，少部分是善或惡，大部分是無記。所以《對法論》從多方面判斷為無記。所以該論說，『相屬無記』指的是名、句、文。在辨別善惡中沒有說『相屬善惡』是名句等，所以知道是從多方面判斷為無記。第三，相似於彼顯現，所以稱為無記。指的是大菩薩以及佛的后得智，體是世間，類似於世間而起名為世間。無記也是這樣，諸佛菩薩所產生的名等，體實際上是善，因為類似於無記，所以說名為無記。第四，闡明名等詮釋法是否窮盡的問題。在五法中，名、句只詮釋前四相，名稱分別。

【English Translation】 English version It is named 'Nāma' (name). It is also produced by the calling of language, hence it is named 'Nāma'. 'Vākya' (sentence) is the complete collection of all names, clearly showing the meaning that is not obviously visible, hence it is named 'Vākya'. 'Akṣara' (letter) is that which clarifies meaning; through letters, the dharmas referred to by those names and sentences can be clearly manifested. Because names and sentences rely on letters, letters are also called 'words'. That which cannot be changed or altered in meaning is called 'name'; that which can be changed or altered is called 'nāma', because it changes according to the various things it signifies. Second, clarifying the issue of affiliation to the body and speech. According to the view of the Hīnayāna, the three—name, sentence, and letter—are affiliated to the five grounds of the body and the two grounds of speech. According to the interpretation of the Mahāyāna school, the defiled, referring to the names, etc., produced by Bodhisattvas before the grounds, Śrāvakas, Pratyekabuddhas and ordinary beings, are always affiliated to the two grounds of speech. Because they are provisionally established based on sound, unlike the Hīnayāna, which believes that there are separate entities of names, etc., apart from sound. Therefore, it cannot be said that they are affiliated to the five grounds of the body. If the names, etc., produced by great Bodhisattvas, Buddhas, and Tathāgatas are unaffiliated. Third, regarding the distinction of the three natures (trisvabhāva). According to the Abhidharma, name, sentence, and taste are all indeterminate (avyākṛta). There are three meanings in the explanation: first, according to the principle of following transformation; second, according to the principle of majority; and third, according to the appearance of resembling that aspect. First, the principle of following transformation refers to the fact that reasoning, teachings, names, sentences, letters, etc., are common to the three natures (good, evil, and indeterminate). Because verbal actions arise with minds of the three natures, and since verbal actions are common to the three natures, names, etc., are established based on sounds of the three natures. It should be known that names, etc., are common to the three natures in principle. Now, according to the principle of following transformation, similar to the aspect of the Hīnayāna, they are said to be indeterminate. Second, the principle of majority refers to the fact that the names, etc., produced by sentient beings are mostly indeterminate, with only a small portion being good or evil. Therefore, the Abhidharma judges them to be indeterminate from the perspective of the majority. Therefore, the treatise says that 'affiliated indeterminate' refers to names, sentences, and letters. In distinguishing between good and evil, it does not say that 'affiliated good and evil' are names, sentences, etc., so it is known that the judgment of indeterminate is made from the perspective of the majority. Third, because they appear similar to that, they are called indeterminate. This refers to the fact that the wisdom attained after enlightenment by great Bodhisattvas and Buddhas is worldly in nature, and is named worldly because it resembles the world. The same is true for indeterminate; the names, etc., produced by Buddhas and Bodhisattvas are actually good in nature, but because they resemble indeterminate, they are said to be indeterminate. Fourth, clarifying whether the names, etc., exhaustively explain the Dharma. Among the five dharmas, name and sentence only explain the first four aspects, the name-discriminations.

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與及正智。前抉擇云前四是其名言安足處故。真如一種名所不詮故。又抉擇云。真如一種名言不及。以非名言安足處故。又此五法自相名言不及。唯現量所知故。五法共相隨心起。是比量境故。名言所及。第五明識緣不緣者。在染八中唯一意識得緣名等。餘七不緣。思之可解。在凈八識轉名四智。別相而言。唯意識中妙觀察智名斷疑智得緣于名。餘三不緣。若通相論之。四智並有世出世智。皆得緣名。以成所作智成相作身說法度人。故知四智就通皆緣名也。第六約彼想欲尋伺轉依明違妨者。依論云一切諸法由想故立名故呼此名為想。又此論云。此中欲為名首名為句首等。是則依欲起名。又十地云。何故凈覺人。念智功德具。于諸上妙地。有力不解說。下釋中覺者。是從因故舉請說。依此三文。是則想欲與尋皆起名等伺故。攝論但云由轉想蘊依得言說自在。欲之與尋並在行蘊。何故不言由轉行蘊依得言說自在耶。答。雖皆是因。親疏有異。欲是遠緣。由有希望欲起言說。次則生相取法儀須安立名字。後起于尋發諸言說。于起說中相功最強驗役於言說。論據此緣。故云由轉想陰依得言說自在。已辨其義。次當釋文。就別解中。初解名身。先總標其相。言名身者謂共知增語者。名從增語而生。亦能增于言語。故說此名以為增

【現代漢語翻譯】 現代漢語譯本 以及正智（正確的智慧）。《前抉擇》（Yogācārabhūmi-śāstra，瑜伽師地論）說，前四法是名言（nāmadheya，名稱）的安立之處，因為真如（tathatā，如實）這一法無法用名言詮釋。《前抉擇》又說，真如這一法是名言無法觸及的，因為它不是名言的安立之處。這五法（五識）的自相（svalakṣaṇa，自身獨有的特性）也無法用名言表達，因為它們只能通過現量（pratyakṣa，直接感知）來認知。五法的共相（sāmānyalakṣaṇa，共同的特性）隨心而起，屬於比量（anumāna，推理）的範疇，因此可以用名言表達。第五，關於明瞭識緣與不緣的問題，在染污的八識中，只有意識（vijñāna，了別作用）能夠緣取名等（名稱等概念），其餘七識不能。仔細思考就能理解。在清凈的八識轉為四智（catuḥ-jñāna，四種智慧）后，從別相（viśeṣa-lakṣaṇa，個別特性）而言，只有意識中的妙觀察智（pratyavekṣaṇa-jñāna，觀察諸法差別的智慧）——又名斷疑智——能夠緣取名，其餘三智不能。如果從通相（sāmānyalakṣaṇa，共同特性）而言，四智都具有世間智和出世間智，都能緣取名，因為成所作智（kṛtyānuṣṭhāna-jñāna，成就所應作事的智慧）能夠成就相好之身，說法度人。因此可知，從通相而言，四智都能緣取名。第六，關於想（saṃjñā，概念）、欲（chanda，意欲）、尋（vitarka，粗略的思考）、伺（vicāra，精細的思考）的轉依（āśraya-parāvṛtti，轉變所依）與違妨（virodha，衝突）的問題。《依論》（指《瑜伽師地論》）說，一切諸法都因為想而立名，因此稱想為名。此論又說，『其中，欲是名的首要，是句的首要』等等。因此，依欲而起名。又《十地經》（Daśabhūmika Sūtra）說：『為何清凈覺悟的人，念智功德具足，卻在諸上妙地，有力而不解說？』下面的解釋中，『覺者』是從因的角度來舉例請求解說。依據這三段經文，想、欲、尋都能夠生起名等，伺也是如此。而《攝論》（Mahāyānasaṃgraha，攝大乘論）只說，通過轉變想蘊（saṃjñā-skandha，概念之蘊）才能獲得言說自在。欲和尋都屬於行蘊（saṃskāra-skandha，行為之蘊），為何不說通過轉變行蘊才能獲得言說自在呢？回答是，雖然都是原因，但有親疏之別。欲是遠因，因為有了希望的意欲才會產生言說。其次是生相（jāti-lakṣaṇa，生起之相），爲了取法儀（dharma-vyavasthāna，法的規則）需要安立名字。之後才產生尋，發出各種言說。在生起言說中，尋的作用最強，能夠駕馭言說。論典依據這個因緣，所以說通過轉變想蘊才能獲得言說自在。以上已經辨明了其義。接下來應當解釋經文。在分別解釋中，首先解釋名身（nāma-kāya，名稱的集合），先總的標明它的相狀。『名身』是指共同知曉的增語（adhivacana，表達方式）。名從增語而生，也能增加言語，所以說此名為增語。 現代漢語譯本 以及正確的智慧。《前抉擇》說，前四法是名言的安立之處，因為真如這一法無法用名言詮釋。《前抉擇》又說，真如這一法是名言無法觸及的，因為它不是名言的安立之處。這五法的自相也無法用名言表達，因為它們只能通過現量來認知。五法的共相隨心而起，屬於比量的範疇，因此可以用名言表達。第五，關於明瞭識緣與不緣的問題，在染污的八識中，只有意識能夠緣取名等，其餘七識不能。仔細思考就能理解。在清凈的八識轉為四智后，從別相而言，只有意識中的妙觀察智——又名斷疑智——能夠緣取名，其餘三智不能。如果從通相而言，四智都具有世間智和出世間智，都能緣取名，因為成所作智慧夠成就相好之身，說法度人。因此可知，從通相而言，四智都能緣取名。第六，關於想、欲、尋、伺的轉依與違妨的問題。《依論》說，一切諸法都因為想而立名，因此稱想為名。此論又說，『其中，欲是名的首要，是句的首要』等等。因此，依欲而起名。又《十地經》說：『為何清凈覺悟的人，念智功德具足，卻在諸上妙地，有力而不解說？』下面的解釋中，『覺者』是從因的角度來舉例請求解說。依據這三段經文，想、欲、尋都能夠生起名等，伺也是如此。而《攝論》只說，通過轉變想蘊才能獲得言說自在。欲和尋都屬於行蘊，為何不說通過轉變行蘊才能獲得言說自在呢？回答是，雖然都是原因，但有親疏之別。欲是遠因，因為有了希望的意欲才會產生言說。其次是生相，爲了取法儀需要安立名字。之後才產生尋，發出各種言說。在生起言說中，尋的作用最強，能夠駕馭言說。論典依據這個因緣，所以說通過轉變想蘊才能獲得言說自在。以上已經辨明了其義。接下來應當解釋經文。在分別解釋中，首先解釋名身，先總的標明它的相狀。『名身』是指共同知曉的增語。名從增語而生，也能增加言語，所以說此名為增語。

【English Translation】 English version And also correct wisdom. The Yogācārabhūmi-śāstra (前抉擇, Treatise on the Stages of Yoga Practice) states that the first four dharmas are the basis for nāmadheya (名言, name), because tathatā (真如, suchness) cannot be expressed by nāmadheya. The Yogācārabhūmi-śāstra also states that tathatā cannot be reached by nāmadheya, because it is not the basis for nāmadheya. The svalakṣaṇa (自相, self-characteristic) of these five dharmas (the five consciousnesses) also cannot be expressed by nāmadheya, because they can only be known through pratyakṣa (現量, direct perception). The sāmānyalakṣaṇa (共相, common characteristic) of the five dharmas arises with the mind and belongs to the category of anumāna (比量, inference), so it can be expressed by nāmadheya. Fifth, regarding the question of whether the consciousnesses cognize or do not cognize, among the eight defiled consciousnesses, only the vijñāna (意識, consciousness) can cognize nāma (名, name) etc., the other seven cannot. This can be understood through careful consideration. After the eight pure consciousnesses are transformed into the four jñānas (智, wisdoms), from the perspective of viśeṣa-lakṣaṇa (別相, distinct characteristics), only the pratyavekṣaṇa-jñāna (妙觀察智, wonderful observing wisdom) in the consciousness—also known as the wisdom of cutting off doubts—can cognize names, the other three cannot. If discussed from the perspective of sāmānyalakṣaṇa (通相, common characteristics), the four wisdoms all have worldly and supramundane wisdom, and all can cognize names, because the kṛtyānuṣṭhāna-jñāna (成所作智, accomplishing wisdom) can accomplish the body with excellent marks, preach the Dharma, and liberate people. Therefore, it can be known that, from the perspective of common characteristics, all four wisdoms can cognize names. Sixth, regarding the āśraya-parāvṛtti (轉依, transformation of the basis) and virodha (違妨, contradiction) of saṃjñā (想, conception), chanda (欲, desire), vitarka (尋, initial application of thought), and vicāra (伺, sustained application of thought), the Yogācārabhūmi-śāstra states that all dharmas are established through saṃjñā, so saṃjñā is called name. This treatise also states, 'Among them, chanda is the beginning of the name, the beginning of the sentence,' etc. Therefore, names arise based on chanda. Also, the Daśabhūmika Sūtra (十地經, Ten Stages Sutra) says: 'Why do pure enlightened beings, who possess mindfulness, wisdom, and merit, have the power but do not explain in the supreme and wonderful lands?' In the following explanation, 'enlightened beings' are used as an example from the perspective of cause to request explanation. According to these three passages, saṃjñā, chanda, and vitarka can all give rise to names, and so can vicāra. However, the Mahāyānasaṃgraha (攝論, Compendium of the Mahayana) only states that one can obtain freedom of speech by transforming the saṃjñā-skandha (想蘊, aggregate of perception). Chanda and vitarka both belong to the saṃskāra-skandha (行蘊, aggregate of mental formations), so why not say that one can obtain freedom of speech by transforming the saṃskāra-skandha? The answer is that, although they are all causes, there are differences in closeness. Chanda is a distant cause, because speech arises from the desire of hope. Next is jāti-lakṣaṇa (生相, characteristic of arising), and names need to be established in order to take dharma-vyavasthāna (法儀, the rules of Dharma). Then vitarka arises, and various speeches are uttered. In the arising of speech, the function of vitarka is the strongest, and it can control speech. The treatise relies on this cause, so it says that one can obtain freedom of speech by transforming the saṃjñā-skandha. The meaning has been clarified above. Next, the text should be explained. In the separate explanations, first explain nāma-kāya (名身, collection of names), and first generally indicate its characteristics. 'Nāma-kāya' refers to the commonly known adhivacana (增語, expression). Name arises from adhivacana and can also increase speech, so this name is called adhivacana.

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語。由名了法眾所共知。故云共知增語。此有十二已下舉數列名次第解釋有其六對。初一假實從所詮為名。詮于假法名假。詮于實事名實。尋文可見。同類異類。則是總別一對。同類謂說有情之名。則說一切有情皆盡。若說色受大種其義亦然。異類謂說佛授德友青黃等名。此別詮人名青等法名。故是別名。隨德名者謂變礙故名色領納故名受等者。是隨義名。假說名者謂呼貪名富等。此不依義但假施。不同初對詮假名假。是故第三與初兩對別。第四對云同所了名者謂共所解想者。想猶是名。與此相違是非同所了名者。如當國名。同國人皆共所解。若聞異國名。非同所解。與前第二對同類異類有何異耶。解云。前同類異類。就同國名中曲辨同異。總說有情是人同名。別說佛授德友是人別名。總說色受及以大種是法同名。別說青黃苦樂舍受地水風等是法別名。今言同所了者。望同國名。非同所了。望異國名。是故不雜。第五對云。顯名其義易了。不顯名者其義難了。如達羅弭茶明咒等者。則是長年生處。昔有仙人名達羅弭茶。國從其名。名達羅弭茶國。今明彼仙所說明咒。其義難解。凡是咒文悉皆難解。且舉此一。故云達羅弭茶明咒。此明同國咒名難了。不望異國。故與第四對異。第六對云略廣名者。彼名體攬字多少名為略

廣。略謂略名是一字名。廣名謂多字名。不同第二對同類異類望彼所詮總別異也。第二解句身中。總標列名。次第解釋。不圓滿句者。至方得圓滿者。此玄談也。次引頌證。如說諸惡者莫作者。依婆沙云此不長不短八字為句。此間舊譯但有四字。矩師云梵本實有八字。漢語但四字今問三藏。亦云梵本八字為句。依梵本中又有者字。故依此間語合有五字。加其者字。所以須安者字。義勢若同不須隔別。義勢若別則須隔之。如說諸惡者直牒惡法。今牒諸惡欲何所為。欲令莫作。由有二義故須安立者隔之。諸善者奉行。雖引一頌。意取上半為證。下半相隨向來。下指事以釋。若唯言諸惡則文不究竟。若言諸惡者文雖究竟義不究竟。更加莫作方得圓滿。則圓滿句。所成句者。乃至如說諸行無常有起盡法等可解。標句者如言善性。出所修善。釋句者謂正趣善士者。舉能修行人釋所引善法。不同所成能成。望同一法中隨義相成。第三解字身中。景師等云。言字身者乃至四十九字者。如多字名說未滿時名不究竟。說若滿時名為究竟。句中亦爾。皆以彼字為依。以攬字成名。攬名成句。故一切字型自無究竟不究竟別。以無詮表故。三十九字者。三藏云。西方自有三釋。一家音有十四。依西國十四音次第云。(悉談)哀阿一伊鄔烏紇呂訖

【現代漢語翻譯】 現代漢語譯本 廣。略謂略名是一字名。廣名謂多字名。不同在於第二對，同類和異類，以及望彼所詮（所要表達的意義）的總別差異。 第二是解釋句身中，先總標列名，然後依次解釋。『不圓滿句』是指，直到加上『方得圓滿』才完整，這是玄談。接下來引用頌文來證明，例如說『諸惡者莫作者』。 依據《婆沙論》說，這句『不長不短八字為句』。這裡的舊譯本只有四個字。矩師說梵文字確實有八個字，漢語只有四個字。現在問三藏法師，也說是梵文字八個字為一句。依據梵文字中又有『者』字，所以依據這裡的語言，合起來有五個字。加上這個『者』字，所以需要安立『者』字。如果意義相同，則不需要隔開；如果意義不同，則需要隔開。例如說『諸惡者』，直接指惡法。現在指『諸惡』想要做什麼？想要讓人不要做。由於有兩個意義，所以需要安立『者』字來隔開。『諸善者奉行』，雖然只引用了一句頌文，但意思是取上半句來證明，下半句是相隨而來的。 下面用事例來解釋。如果只說『諸惡』，那麼文義就不完整。如果說『諸惡者』，那麼文義雖然完整，但意義不完整。再加上『莫作』才完整，這就是圓滿句。『所成句』是指，例如說『諸行無常，有起盡法』等，可以這樣理解。 『標句者』，例如說『善性』，指出所修的善。『釋句者』，是指『正趣善士者』，舉出能夠修行的人來解釋所引用的善法。這不同於『所成』和『能成』，望向同一法中，隨著意義相互成就。 第三是解釋字身中，景師等人說，『言字身者乃至四十九字者』，例如多字名，說未滿時，名稱不究竟；說滿時，名稱為究竟。句中也是這樣，都以那個字為依據，用字組成名，用名組成句。所以一切字型本身沒有究竟和不究竟的區別，因為沒有詮表的作用。 『三十九字者』，三藏法師說，西方自有三種解釋。一家說音有十四個，依據西國十四音的順序說：（悉談）哀阿一伊鄔烏紇呂訖。

【English Translation】 English version 'Guang' (廣) means a multi-character name. 'Lüe' (略) means a single-character name. The difference lies in the second pair, similarities and differences, and the overall difference in what they intend to express (suo yao biao da de yiyi 所要表達的意義). Secondly, in explaining the sentence structure, first generally list the names, and then explain them in order. 'Incomplete sentence' refers to being complete only when 'fang de yuanman (方得圓滿)' is added, which is profound talk. Next, cite the verse to prove it, such as saying 'Zhu e zhe mo zuo zhe (諸惡者莫作者)' (Those who do evil, do not do it). According to the 'Vibhasa' (婆沙) commentary, this sentence 'bu chang bu duan ba zi wei ju (不長不短八字為句)' (neither long nor short, eight characters make a sentence). The old translation here only has four characters. Jushi (矩師) said that the Sanskrit version does have eight characters, but the Chinese only has four. Now ask the Tripitaka Master (三藏法師), who also said that the Sanskrit version has eight characters as a sentence. According to the Sanskrit version, there is also the character 'zhe (者)', so according to the language here, it adds up to five characters. Adding this character 'zhe (者)', so it is necessary to establish the character 'zhe (者)'. If the meaning is the same, there is no need to separate them; if the meaning is different, they need to be separated. For example, saying 'Zhu e zhe (諸惡者)' directly refers to evil dharma. Now, what do you want to do by referring to 'Zhu e (諸惡)'? Want to make people not do it. Because there are two meanings, it is necessary to establish the character 'zhe (者)' to separate them. 'Zhu shan zhe feng xing (諸善者奉行)' (Those who do good, practice it), although only one verse is cited, the meaning is to take the first half of the sentence to prove it, and the second half follows. The following uses examples to explain. If you only say 'Zhu e (諸惡)', then the meaning of the text is not complete. If you say 'Zhu e zhe (諸惡者)', then although the meaning of the text is complete, the meaning is not complete. Adding 'mo zuo (莫作)' makes it complete, which is a complete sentence. 'Suo cheng ju (所成句)' refers to, for example, saying 'Zhu xing wu chang, you qi jin fa (諸行無常，有起盡法)' (All phenomena are impermanent, with arising and ceasing), which can be understood in this way. 'Biao ju zhe (標句者)', for example, saying 'Shan xing (善性)' (good nature), pointing out the good that is cultivated. 'Shi ju zhe (釋句者)', refers to 'Zheng qu shan shi zhe (正趣善士者)' (those who are righteous and approach good people), citing people who are able to practice to explain the cited good dharma. This is different from 'suo cheng (所成)' and 'neng cheng (能成)', looking towards the same dharma, with meanings mutually accomplishing each other. Thirdly, in explaining the body of the word, Jing Shi (景師) and others said, 'Yan zi shen zhe nai zhi si shi jiu zi zhe (言字身者乃至四十九字者)' (The body of the word, up to forty-nine characters), for example, a multi-character name, when it is said to be incomplete, the name is not complete; when it is said to be complete, the name is complete. It is the same in the sentence, all based on that character, using characters to form names, and using names to form sentences. Therefore, all fonts themselves have no distinction between complete and incomplete, because they have no function of explanation. 'San shi jiu zi zhe (三十九字者)' (Thirty-nine characters), the Tripitaka Master (三藏法師) said that there are three explanations in the West. One family says that there are fourteen sounds, according to the order of the fourteen sounds in the Western countries: (悉談) Ai A Yi I Wu U He Lü Qi (悉談 哀阿一伊鄔烏紇呂訖).

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閭。呂𦟐㖶藹(此四當魯流盧樓)污隩闇惡。闇惡二音。多是助句之辭。后家取之。添為十六字。招聲八者超聲有八。毗聲有二十五。加彼悉譚二字為四十九。第二家云。悉譚二字但是總標。非是字數。別加濫(時鮔)意。超聲毗聲頭數多少如前。第三家云。音有十六。加闇惡(去聲)超聲有八。毗聲有二十五。今準涅槃經文字品三十五字。名為字型。更有十四字。名呼字音。今此文中總牒彼諸字故云四十九也。上來別解名句字三。次總分別有五複次。初本末相生。此中乃至名必有字者。此文不具。若具應言欲為字首。字為名首。名為句首。句必有名。名必有字。字必有欲。欲想與尋併發起名。今且舉欲。又若有字名所不攝唯字無名者。但有名必帶于字。自有字名所不攝。謂無詮表。第二立三之意問何緣施設三耶。答意立名句文三欲令眾生依名領受名所目法謂色聲等增語是名。名能增生言語。或名從彼增語觸生。故說此名為增語觸。第三辨名等義。名有三義。一令他共所了知故名為名。二能令意依名取相。三出語言呼召稱名。言攝受諸名究竟顯了不現見義故名為句者。攝名成句能顯不現見義是其句義。隨顯名句故名為文者。文是章字。能顯成名句作用。是故名文。或名為字不可改轉故。第四釋經文。如世尊說增語增語

路乃至廣說者。下明詞與施設名為廣說。增語者諸一切眾同類相應名者。如有一名眾人同解增其言說。語路者並眾同類欲能起彼故者。則以欲心希須立名起說開生名等。名增語路。詞者謂彼相應語者。則聲明論體名詞。由習彼論引生名等稱路故。言謂彼相應語。又則此語至名為彼路者。通取彼論能詮皆能生名名之為路。施設者至名為彼路者。由想等心於諸法體一一分別施設建立名句文等。說施設心等為名等路。欲即是詞至施設之路者。前明欲是心法。今明欲是音聲。依聲立名即說聲為名路。第五約六依處分別名等。名等依彼六處而得建立。指聞慧地。上來初釋名句字竟。自下第二釋語。于中初總標八語一一具七德故能說正法。次別解釋。于中初解八語。后解七德。前中初明八語。次明八具三德。初一趣向德趣向涅槃故。二者自體德。謂美妙顯了。三者加行德。謂易解樂聞無依不違無邊等五。是其功能名為加行。下明八語一一具七德者。一相應謂語與名等次第等相應又依四種道理相應故。二助伴能成次第故。三隨順謂解釋次第。四清徹。五清凈資助。六相稱。七常委分資糧。依此文中總牒一處似是第七。次文解中似分為二即成八也。審悉所作者釋委義。恒常所作故者解常義。此即別解常委。彼分者謂正見等者。是三十七

【現代漢語翻譯】 現代漢語譯本 『路乃至廣說者』。下面說明『詞』（nama，名）與『施設』（paññatti，概念）被稱為『廣說』。『增語者』，是指一切眾生共同理解的同類相應之名。例如，一個名稱被眾人共同理解，從而增加了它的言說。『語路者』，是指與眾生同類的，想要發起某種事物的原因。因此，以慾望之心希望建立名稱，發起言說，開啟生等，這些都稱為『名增語路』。『詞』，是指與該語言相應的言語，也就是聲明論（sabdavidya）中的名詞。通過學習聲明論，引生名稱等，稱為『路』。『言』，是指與該語言相應的言語。此外，此言語到達之處被稱為『彼路』，廣泛地選取聲明論中能夠表達意義的，能夠產生名稱的，稱為『路』。『施設者』，到達之處被稱為『彼路』。通過想像等心，對於諸法的本體一一分別施設，建立名稱、句子、文字等。說明施設心等是名稱等的『路』。『欲即是詞』，到達『施設之路』。前面說明慾望是心法，現在說明慾望是音聲。依靠音聲建立名稱，就說音聲是名稱的『路』。第五，根據六依處（六種所依）分別名稱等。名稱等依靠這六處而得以建立，指向聞慧地（sutamayā paññā）。以上是初釋『名句字』完畢。下面第二解釋『語』。其中，首先總標八語，因為每一種都具備七種功德，所以能夠宣說正法。其次分別解釋。其中，首先解釋八語，然後解釋七德。前面，首先說明八語，其次說明八語具備三種功德。第一是趣向德，趣向涅槃的緣故。第二是自體德，指美妙而顯了。第三是加行德，指易於理解、樂於聽聞、無所依賴、不違背、無邊等五種。這些是它的功能，稱為加行。下面說明八語每一種都具備七種功德：第一是相應，指言語與名稱等次第等相應，又依據四種道理相應。第二是助伴，能夠成就次第的緣故。第三是隨順，指解釋次第。第四是清徹。第五是清凈資助。第六是相稱。第七是常委分資糧。依據此文中的總括一處，似乎是第七。其次文中的解釋似乎分為二，就成了八種。『審悉所作者』，解釋『委』的含義。『恒常所作故者』，解釋『常』的含義。這就是分別解釋『常委』。『彼分者』，指正見等，是三十七道品（bodhipakkhiyadhamma）。

【English Translation】 English version 『The path is even the extensive explanation.』 Below, it explains that 『nama』 (name) and 『paññatti』 (designation, concept) are called 『extensive explanation.』 『Augmenter』 refers to a name that is understood by all beings of the same kind, corresponding to it. For example, a name is commonly understood by many people, thus increasing its expression. 『Path of speech』 refers to those of the same kind as beings, who desire to initiate something. Therefore, with a desiring mind, hoping to establish names, initiate speech, and open birth, etc., these are all called 『name augmenter path.』 『Word』 refers to the speech corresponding to that language, which is the noun in sabdavidya (science of language). By studying sabdavidya, names, etc., are produced, which are called 『path.』 『Speech』 refers to the speech corresponding to that language. Furthermore, the place where this speech reaches is called 『that path,』 broadly selecting what can express meaning in sabdavidya, which can produce names, is called 『path.』 『Designator,』 the place where it reaches is called 『that path.』 Through imagination and other minds, for the essence of all dharmas, one by one, designations are established, establishing names, sentences, words, etc. Explaining that the designating mind, etc., is the 『path』 of names, etc. 『Desire is the word,』 reaching the 『path of designation.』 Earlier, it was explained that desire is a mental dharma; now it explains that desire is sound. Relying on sound to establish names, it is said that sound is the 『path』 of names. Fifth, according to the six supports (six bases), names, etc., are distinguished. Names, etc., rely on these six places to be established, pointing to sutamayā paññā (wisdom born of learning). The above is the completion of the initial explanation of 『name, sentence, word.』 Below, the second explanation of 『speech.』 Among them, first, the eight kinds of speech are generally marked, because each one possesses seven virtues, so it can expound the true Dharma. Secondly, explain them separately. Among them, first explain the eight kinds of speech, and then explain the seven virtues. Earlier, first explain the eight kinds of speech, and secondly explain that the eight kinds of speech possess three virtues. The first is the virtue of inclination, because it inclines towards Nirvana. The second is the virtue of self-nature, referring to being beautiful and clear. The third is the virtue of effort, referring to being easy to understand, pleasant to hear, without reliance, without contradiction, and boundless, etc. These are its functions, called effort. Below, it explains that each of the eight kinds of speech possesses seven virtues: The first is correspondence, referring to the correspondence between speech and names, etc., in order, and also corresponding according to the four kinds of reasoning. The second is assistance, being able to accomplish the order. The third is accordance, referring to explaining the order. The fourth is clarity. The fifth is pure assistance. The sixth is matching. The seventh is constant and partial resources. According to the summary in this text, it seems to be the seventh. Secondly, the explanation in the text seems to be divided into two, which becomes eight kinds. 『Those who have carefully done what needs to be done』 explains the meaning of 『delegated.』 『Those who have constantly done what needs to be done』 explains the meaning of 『constant.』 This is a separate explanation of 『constant delegation.』 『Those who are divided』 refers to right view, etc., which are the thirty-seven factors of enlightenment (bodhipakkhiyadhamma).

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道分。此是彼資糧者。明八種語是彼道分資糧。第三釋行相。明名句文詮蘊界處等差別不同。名為行相。亦可名句文等是佛菩薩等說者。見分所緣。名為行相。則是相分。第四釋機請。有二十七種。約其七位。有二十七。一由根利純為二攝人亦盡。二由行別有七。謂三毒則為三。四著我。第五思覺。第六三毒等分。第七蘊塵行。余文可解。上來解六義竟。自下總相分別。如是六文總有四相說名為文者。雖列六門不過四相也。一所說相。謂名身等行相為後者。以語說名等。故名等四種是所說。謂名句文正是文體。行相是由名句文當彼說者見分心起。生於見分故名行相。亦是文體所攝。二所為相謂機請等攝二十七種補特伽羅者。則是教所被機。由機故說。今說教之因緣亦為文也。三能說相謂語者。以依聲屈曲表彰詮召諸法假立名等故語是所依。四說者相謂聲聞菩薩及如來者。論夫說法者亦通諸天及以化人。今略故說三人也。如是六種至是故名文者總結也。名等正是文體。語是文依。亦名為文。由機起說。機亦名文。說者起說。亦名為文。下次第四釋義。于中初辨十義。后結勸依教尋義說法。前中有三。初開十種。次次第別解。后以頌收。就別解中。文有九段。初解地義有其二番。初明五地。后明十七地。文相可知。第二解

相義有其三番。初明自相等五指思慧地。次明異門等五。有釋約一體法隨義廣解。故名異門相。信等四法。名瑜伽相。隨緣異增異轉。名轉異相。染凈可知。今解總一標名。別開多門。如說補特伽羅異門有六等。名異門相。於一一門復開多種。名轉異相。此等法門。如聲聞地等。下明所詮相等五。于中前二攝三性。后三亦攝三性。初所詮相者謂相等五法如五事中說者。如抉擇分五事中文。五法但攝二性。前四是依他。如如是圓成實。執著此五為遍計所執。此同抉擇中文及佛性論三無性論等。明五法不攝遍計所執性。第二能詮相者謂則于彼至是遍計所執自性相者。執有能詮定性名者是遍計所執性。此同中邊分別論名是分別性。若依顯揚論中所詮相中有三性因緣。相名分別正智是依他如如是圓成實。于彼二性執有定性名遍計所執。能詮亦具三性。因緣之名。是依他。十二部經從法界所流。是道生境界。清凈真實。于中執定。是遍計所執。次明遍計所執眾名差別。上明前二相攝三性。下明後三相亦攝三性。言此二相應相者乃至執所依止者。執有能詮所詮定相屬著。是遍計所執性。言則是遍計所執自性執者。是能執心。則是六七二識。所依止者。正出遍計所執性。雖無有體。然能生彼能執之心名所依止。依顯揚論但令作解釋。

【現代漢語翻譯】 現代漢語譯本 相義有三種。第一是說明自相等五指思慧地（panchaskandha smriti-bhumih，五蘊、十二處、十八界等）。第二是說明異門等五。有的解釋是依據一體法，隨著意義廣泛解釋，所以名為異門相。信等四法，名為瑜伽相。隨著因緣不同而增加或轉變，名為轉異相。染凈的道理可以知道。現在解釋總括地標明名稱，分別開出多種門類。例如說補特伽羅（pudgala，人我）的異門有六種等，名為異門相。在每一個門類中又開出多種，名為轉異相。這些法門，如聲聞地等。下面說明所詮相等五。其中前兩種包含三種自性（trisvabhava，遍計所執性、依他起性、圓成實性）。后三種也包含三種自性。最初的所詮相，是指相等五法，如五事中說的那樣。如《抉擇分》五事中的文句，五法只包含兩種自性。前四種是依他起性，如如是圓成實。執著這五種為遍計所執性。這與《抉擇分》中的文句以及《佛性論》、《三無性論》等相同，說明五法不包含遍計所執性。第二種能詮相，是指『則于彼至是遍計所執自性相者』。執著有能詮的定性名稱，是遍計所執性。這與《中邊分別論》中說的『名是分別性』相同。如果依據《顯揚論》，所詮相中有三種自性的因緣。相、名、分別、正智是依他起性，如如是圓成實。對於那兩種自性執著有定性名稱，是遍計所執性。能詮也具有三種自性。因緣的名稱，是依他起性。十二部經從法界所流出，是道生境界，清凈真實。在其中執著定性，是遍計所執性。下面說明遍計所執的眾名差別。上面說明前兩種相包含三種自性，下面說明后三種相也包含三種自性。說『此二相應相者乃至執所依止者』，執著有能詮所詮的定相屬著，是遍計所執性。說『則是遍計所執自性執者』，是能執的心，則是第六識和第七識。『所依止者』，正是指出遍計所執性。雖然沒有實體，但能產生能執著的心，名為所依止。依據《顯揚論》，只是用來作解釋。

【English Translation】 English version The meaning of 'aspect' has three divisions. First, it clarifies the five aspects such as 'self-aspect' in the 'mindfulness-wisdom ground' (panchaskandha smriti-bhumih). Second, it clarifies the five aspects such as 'different doors'. Some explanations interpret it broadly based on the 'one entity dharma', hence it's called 'different doors aspect'. The four dharmas such as 'faith' are called 'yoga aspect'. The increase or transformation according to different conditions is called 'transformation aspect'. The principles of defilement and purity are knowable. Now, this explains the general naming, separately opening multiple doors. For example, it is said that the 'different doors' of 'pudgala' (person, self) have six types, etc., which is called 'different doors aspect'. Within each door, multiple types are opened, which is called 'transformation aspect'. These dharma doors are like the 'Sravaka Ground', etc. Below, it clarifies the five aspects such as 'what is expressed'. Among them, the first two encompass the three natures (trisvabhava: parikalpita, paratantra, parinispanna). The latter three also encompass the three natures. The initial 'what is expressed aspect' refers to the five dharmas such as 'aspect', as described in the 'five matters'. As in the sentences in the 'Discernment Section's five matters', the five dharmas only encompass two natures. The first four are 'dependent arising' (paratantra), such as 'as it is, perfect reality' (parinispanna). Clinging to these five as 'completely imputed nature' (parikalpita). This is the same as the sentences in the 'Discernment Section' and the 'Buddha-nature Treatise', 'Three No-nature Treatise', etc., clarifying that the five dharmas do not encompass 'completely imputed nature'. The second 'expressing aspect' refers to 'then in that, up to the aspect of completely imputed nature'. Clinging to the definitive nature of what expresses, is 'completely imputed nature'. This is the same as what the 'Middle-Way Differentiation Treatise' says, 'name is differentiation nature'. If based on the 'Exposition Treatise', in the 'what is expressed aspect' there are the causes and conditions of the three natures. Aspect, name, differentiation, correct wisdom are 'dependent arising', such as 'as it is, perfect reality'. Clinging to a definitive name in those two natures is 'completely imputed nature'. What expresses also possesses the three natures. The name of cause and condition is 'dependent arising'. The twelve divisions of scripture flow from the dharma realm, which is the realm of the path, pure and real. Clinging to definiteness within it is 'completely imputed nature'. Below, it clarifies the differences in the many names of 'completely imputed'. Above, it clarifies that the first two aspects encompass the three natures, and below it clarifies that the latter three aspects also encompass the three natures. Saying 'these two corresponding aspects, up to clinging to what is relied upon', clinging to the definitive relationship between what expresses and what is expressed is 'completely imputed nature'. Saying 'then it is the clinging to the nature of completely imputed', is the clinging mind, which is the sixth and seventh consciousnesses. 'What is relied upon' precisely points out the 'completely imputed nature'. Although it has no substance, it can generate the clinging mind, which is called 'what is relied upon'. According to the 'Exposition Treatise', it is only used for explanation.

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則當楞伽名相是妄想自性。言執著相者謂諸愚夫至遍計所執自性執者。現行能執心是依他性。別而言之唯六七二識名執。今三界有漏心皆名執著相者。相從得名。及彼隨眠者。由執遍計熏成八種種子。亦是依他性攝。別當楞伽分別是緣起自性。言不執著相者謂已見諦者如實了知遍計所執相者。無相真如。及彼習氣解脫者。擇滅無為。能了知心。是正智。此二是圓成。則當楞伽正智如如不壞是成自性。第三解作意等義。于中有其五門。今舉作意。等取餘四。故言等也。須知新譯經論但著等字則是向外等。不同舊譯經論或向外等或向內等。一明七作意。二明十智。三明六識。四明九遍知。五明三解脫門。言此中乃至應觀諸法者。則當毗曇識智及諸使。當以三門通。若問識識者當以八門通。若問智知者。當以諦門通。若問遍遍者。當以種門通。第四解依處義。正明依此三事佛教方起。故云依處也。初列三門。次依門辨。第三釋已總結。依門辨中。初解事依處復分為三。初開諸門。次依門釋。后結成次第。開諸門中。初總開三門。一根本事依處。即是生死涅槃果體。二得方便事依處。即是前果之因。此二自利。三悲愍他事依處。是利他行。次別開二十三門。依門釋中。初次第別釋。後重分別。前中言退墮有二。一不方他者。謂

【現代漢語翻譯】 現代漢語譯本 那麼，楞伽經所說的名相，是虛妄分別的自性。所說的『執著相』，是指那些愚昧的人，乃至對於遍計所執自性產生執著。現行能執的心是依他起性。具體來說，只有第六識和第七識才稱為『執』。現在三界所有有漏的心，都可以稱為『執著相』，這是從相而得名。以及那些隨眠，由於執著遍計所執而熏習成的八種種子，也屬於依他起性。具體到《楞伽經》來說，分別就是緣起自性。 所說的『不執著相』，是指已經證悟真理的人，如實了知遍計所執的相，是無相真如。以及那些習氣得到解脫的人，是擇滅無為。能夠了知的心，是正智。這兩種是圓成實性。那麼，《楞伽經》所說的正智，如如不動，是不壞的，是成自性。 第三是解釋作意等的含義。其中有五個方面。現在舉出作意，等同於取其餘四個，所以說『等』。要知道新翻譯的經論，只著眼於向外等。不同於舊翻譯的經論，或者向外等，或者向內等。一是說明七作意，二是說明十智，三是說明六識，四是說明九遍知，五是說明三解脫門。 所說的『此中乃至應觀諸法』，是指毗曇的識、智以及諸使，應當用三門來貫通。如果問識，應當用八門來貫通。如果問智，應當用諦門來貫通。如果問遍，應當用種門來貫通。 第四是解釋依處義。正是說明依靠這三件事，佛教才能興起，所以說是『依處』。首先列出三門，然後依據門來辨析，第三解釋完畢後進行總結。依據門來辨析中，首先解釋事依處，又分為三部分。首先開出諸門，然後依據門來解釋，最後總結成次第。開出諸門中，首先總開三門：一是根本事依處，即是生死涅槃的果體；二是得方便事依處，即是前述果的因，這兩種是自利；三是悲愍他事依處，是利他行。其次分別開出二十三門。依據門來解釋中，首先次第分別解釋，然後重新分別。前面所說的退墮有兩種，一是不方便他人，是指...

【English Translation】 English version Then, the names and forms mentioned in the Laṅkāvatāra (Laṅkāvatāra: Name of a Buddhist scripture) are the nature of false discrimination. The 'characteristics of attachment' refer to those ignorant people who are attached to the nature of the parikalpita-lakṣaṇa (parikalpita-lakṣaṇa: the nature of what is completely conceptualized). The mind that currently clings is of the paratantra-svabhāva (paratantra-svabhāva: the nature of dependence on others). Specifically, only the sixth and seventh consciousnesses are called 'clinging'. Now, all the afflicted minds in the three realms can be called 'characteristics of attachment', which is named after the characteristics. And those anusaya (anusaya: latent tendencies), due to clinging to the parikalpita-lakṣaṇa, cultivate eight kinds of seeds, which also belong to the paratantra-svabhāva. Specifically, in the Laṅkāvatāra, discrimination is the nature of dependent origination. The 'characteristics of non-attachment' refer to those who have already realized the truth, who truly know that the characteristics of the parikalpita-lakṣaṇa are the formless Suchness. And those whose habitual energies are liberated are nirvāṇa (nirvāṇa: cessation) through discrimination. The mind that can understand is right knowledge (jñāna). These two are the pariniṣpanna-svabhāva (pariniṣpanna-svabhāva: the nature of complete accomplishment). Then, the right knowledge mentioned in the Laṅkāvatāra, being immutable, is the nature of accomplishment. Thirdly, it is to explain the meaning of attention (manaskāra) and so on. There are five aspects to it. Now, attention is mentioned, which is equivalent to taking the other four, so it is said 'and so on'. It should be known that the newly translated scriptures only focus on external 'and so on'. Different from the old translated scriptures, which are either external 'and so on' or internal 'and so on'. One is to explain the seven attentions, the second is to explain the ten wisdoms, the third is to explain the six consciousnesses, the fourth is to explain the nine pervasive knowledges, and the fifth is to explain the three doors of liberation. The saying 'in this, even to the point of contemplating all dharmas' refers to the vijñāna (vijñāna: consciousness), jñāna (jñāna: wisdom), and all the afflictions of the Abhidharma (Abhidharma: Buddhist philosophical texts), which should be connected through the three doors. If asked about consciousness, it should be connected through the eight doors. If asked about wisdom, it should be connected through the door of the Four Noble Truths. If asked about pervasiveness, it should be connected through the door of seeds. Fourthly, it is to explain the meaning of the bases of reliance. It is precisely to explain that relying on these three things, Buddhism can arise, so it is called 'bases of reliance'. First, list the three doors, then analyze according to the doors, and third, summarize after the explanation is completed. In analyzing according to the doors, first explain the bases of reliance on things, which is further divided into three parts. First, open up the doors, then explain according to the doors, and finally summarize into a sequence. In opening up the doors, first open up the three doors in general: one is the fundamental base of reliance on things, which is the fruit body of saṃsāra (saṃsāra: cycle of rebirth) and nirvāṇa; the second is the base of reliance on things for obtaining means, which is the cause of the aforementioned fruit, these two are for self-benefit; the third is the base of reliance on things for compassion for others, which is the practice of benefiting others. Secondly, open up twenty-three doors separately. In explaining according to the doors, first explain separately in sequence, and then re-separate. The aforementioned degeneration has two types, one is not convenient for others, which refers to...

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自然壽命色力等退減后劣於前故。二方他者。如我一期壽命短色力等弱不及於他名退墮。翻前名為升進。十種受欲者。如本地第二卷記釋。施戒修善有漏行者。多說四無量為修也。三種惡行者。此有兩釋。一云則是不施不持戒及修四無量也。一云是身語意惡行也。流轉雜染有二句謂無明及有愛者。諸見不了名為無明。出家之人多由見故流轉生死。在家之人多由愛故流轉生死。此之二種是生死之根本。故偏說之。謂無明是前際緣起之本。有愛是后際緣起之本也。清凈行者略有三學五地等者。謂資糧地即解脫分。加行地通達分。見修究竟。即為五地。當知學等有九根本句謂增上戒學等至及加行地者。戒定有無貪等三在二地故。二三為六。增上慧學乃至及究竟地者。慧學在見道名四無倒。在脩名明。在無學名解脫。復為三句足前為九。言令離欲者謂訶責六種黑品諸行等者。如第三十卷說。云何名為尋思彼品。謂作是思若我于彼諸凈色相不凈法性不如實知。于內于外諸凈色相發起貪慾。便為顛倒黑品所攝。是有諍法有苦有害有諸災患有遍燒惱。由是因緣發起當來生老病死愁嘆憂苦種種擾惱。若我于彼諸凈色相不凈法性如實隨觀。便無顛倒白品所攝。是無諍法無苦無害。廣說乃至由此因緣能滅當來生老病死乃至擾惱。解云。一有

【現代漢語翻譯】 現代漢語譯本 自然壽命、容貌氣力等衰退減少后，不如從前，所以說是退墮。二方他者，例如我這一期的壽命短促，容貌氣力等弱小，比不上他人，這叫做退墮。與此相反的叫做升進。十種受欲者，如本地第二卷的記載和解釋。佈施、持戒、修善這些有漏洞的行為，多指修習四無量心（慈、悲、喜、舍）。三種惡行，這裡有兩種解釋。一種說法是，不佈施、不持戒以及不修習四無量心。另一種說法是，身、語、意三種惡行。流轉雜染有兩句話，指的是無明（avidyā）和有愛（bhava-taṇhā）者。諸見不了叫做無明。出家之人多因為知見而流轉生死，在家之人多因為愛慾而流轉生死。這兩種是生死的根本，所以特別說明。無明是前際緣起的根本，有愛是后際緣起的根本。清凈行者，簡略來說有三學（戒、定、慧）、五地（資糧位、加行位、見道位、修道位、究竟位）等。資糧地就是解脫分，加行地通達分，見道、修道、究竟道，就是五地。應當知道學等有九根本句，指的是增上戒學等，至於加行地，戒、定有無貪等三者在二地，所以二三得六。增上慧學乃至及究竟地，慧學在見道位叫做四無倒（四聖諦），在修道位叫做明，在無學位叫做解脫，又分為三句，加上前面的就是九句。說到令人離欲，指的是呵責六種黑品諸行等，如第三十卷所說。『什麼叫做尋思彼品？』意思是說，如果我對於那些清凈的色相，不以不凈的法性如實地瞭解，在內心和外在的清凈色相上生起貪慾，那就是被顛倒黑品所攝，是有諍訟的法，有苦惱、有害處，有各種災患，有普遍的燒惱。因為這個因緣，會引發將來的生、老、病、死、愁、嘆、憂、苦種種擾惱。如果我對於那些清凈的色相，以不凈的法性如實地隨順觀察，就沒有顛倒，被白品所攝，是無諍訟的法，沒有苦惱、沒有害處，廣泛地說乃至因為這個因緣，能夠滅除將來的生、老、病、死乃至擾惱。』解釋說，一有

【English Translation】 English version Because natural lifespan, appearance, strength, etc., decline and diminish, becoming inferior to what they were before, it is called 'degradation'. 'Two parties, others' means, for example, my lifespan in this life is short, and my appearance, strength, etc., are weak, not comparable to others, which is called 'degradation'. The opposite of this is called 'advancement'. 'Ten types of sense pleasures' are as recorded and explained in the second volume of the local text. Those who practice giving, keeping precepts, and cultivating goodness with flawed actions mostly refer to cultivating the Four Immeasurables (loving-kindness, compassion, joy, and equanimity). 'Three types of evil actions' have two explanations here. One explanation is not giving, not keeping precepts, and not cultivating the Four Immeasurables. Another explanation is the three evil actions of body, speech, and mind. 'Transmigration and defilement' have two phrases, referring to those with ignorance (avidyā) and craving for existence (bhava-taṇhā). Not understanding views is called ignorance. Those who have left home mostly transmigrate in samsara because of views, while those who are householders mostly transmigrate in samsara because of craving. These two are the root of samsara, so they are specifically mentioned. Ignorance is the root of dependent origination in the past, and craving for existence is the root of dependent origination in the future. 'Pure practitioners' briefly have the Three Learnings (ethics, concentration, wisdom), the Five Grounds (stage of accumulation, stage of application, stage of seeing, stage of cultivation, stage of consummation), etc. The stage of accumulation is the part of liberation, the stage of application is the part of penetration, and the stage of seeing, cultivation, and consummation are the Five Grounds. It should be known that the learnings, etc., have nine fundamental phrases, referring to the superior learning in ethics, etc., as for the stage of application, ethics and concentration have the three of non-greed, etc., in two grounds, so two times three is six. The superior learning in wisdom up to and including the stage of consummation, wisdom in the stage of seeing is called the Four Inversions (Four Noble Truths), in the stage of cultivation it is called clarity, and in the stage of no more learning it is called liberation, which is again divided into three phrases, adding to the previous ones makes nine phrases. Speaking of causing one to be free from desire refers to rebuking the six types of dark qualities of actions, etc., as said in the thirtieth volume. 'What is called contemplating those qualities?' It means, if I do not truly understand those pure appearances with the nature of impurity, and I generate craving for pure appearances internally and externally, then I am included in the inverted dark qualities, which are contentious dharmas, with suffering, harm, various calamities, and pervasive burning afflictions. Because of this cause, it will trigger future birth, old age, sickness, death, sorrow, lamentation, suffering, and various disturbances. If I truly observe those pure appearances with the nature of impurity, then there is no inversion, and I am included in the white qualities, which are non-contentious dharmas, without suffering, without harm, broadly speaking, even because of this cause, I can extinguish future birth, old age, sickness, death, and even disturbances.' The explanation says, one has

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靜法。二有苦。三有害。四有諸害患。五有遍燒惱。六由是因緣發起當來乃至種種擾惱。是為六種黑品也。下重分別中。先別分別悲愍中五。次合分別根本事處中六得方便事中十二。前中先將離欲示現行對論作其三句。于初句中亦有三番。一或令離欲而不示現。如教導他令其離欲而謂彼曰如其所言不應作者。汝今亦不應作。此勸同他不作諸惡。而不示現分別善因得樂惡因得苦等。二或怖彼言。汝不離惡我打汝等。三或求云。若汝是我親愛必不應作。如是三番教不起惱。唯是令離欲。第二句或有示現不令離欲。如處中者但示現行善功德及行惡過失。而未堪遮令離過失。俱句可知。不辨俱非句。次合牒教導贊勵二句。后釋慶喜有五勝利。下令分別根本處事中六得。方便得中十二事因果相生。對論可知。言順退分行順進分行隨其所應者。皆通染凈。或感善趣或感惡趣也。如是三事已下。結成次第。可知。上來初解事依處訖。自下第二解時依處有三。言事等者。以三世法可為言說所安足處。抉擇五法。亦云前四可名所及。如如一種名所不及。第三解補特伽羅依處。如前說也。即依是處已下。總結顯其依處義也。次有四義。如文可知。第九解略義及廣義。文有三番。初番云略義者宣說諸法同類相應者。如說色等更不說余。廣義者

【現代漢語翻譯】 現代漢語譯本 靜法：第一是有苦（duhkha，痛苦），第二是有害，第三是有諸般損害，第四是有諸般害患，第五是有普遍的燃燒惱熱，第六是因為這些因緣而引發未來種種擾惱。這被稱為六種黑品。 下面進行更詳細的分別。首先，在悲憫中分別五種情況；其次，合併分別根本事處中的六種情況；最後，在獲得方便事中分別十二種情況。 在前面的五種情況中，首先將『使人離欲』、『示現』和『對論』這三種行為進行對比，形成三個句子。在第一個句子中，又有三種情況： 第一種情況是，或者使人離欲而不示現。例如，教導他人使其離欲，並對他說：『正如你所說，不應該做的事情，你現在也不應該做。』這是勸說他人不要做惡事，但不示現分別善因得樂、惡因得苦等道理。 第二種情況是用恐嚇的語言對他說：『如果你不遠離惡行，我就打你』等等。 第三種情況是請求說：『如果你真的愛我，就一定不應該做這些事。』像這樣，這三種方式的教導都不會引起惱怒，只是爲了使人離欲。 第二句是，或者只是示現而不使人離欲。例如，對於處在中等水平的人，只是示現行善的功德以及行惡的過失，但還沒有能力阻止他遠離過失。 『俱句』（既示現又令人離欲）的情況可以依此類推得知。這裡不討論『俱非句』（既不示現，也不令人離欲）的情況。 接下來，合併敘述教導和贊勵這兩種情況。然後解釋慶喜（prīti，喜悅）有五種勝利。 下面分別根本處事中的六種『得』，以及方便得中的十二種事，說明因果相生的關係。這些都可以通過對論來理解。所謂『順退分行』和『順進分行』，都是根據具體情況而言的，既包括染污，也包括清凈，或者感得善趣，或者感得惡趣。 像上面這三件事以下的內容，總結形成了次第，可以理解。以上是最初解釋事依處完畢。 下面第二部分解釋時依處，分為三個方面。所謂『事等』，是指三世法可以作為言語所安立之處。抉擇五法，也可以說前四種可以被稱為『所及』，只有一種可以被稱為『所不及』。 第三部分解釋補特伽羅（pudgala，人）依處，如前面所說。即依據這些處所以下，總結並顯示其依處的含義。接下來有四種含義，如經文所說，可以理解。 第九部分解釋略義和廣義，經文分為三個方面。第一方面說，略義是指宣說諸法同類相應的情況，例如只說色等，不再說其他的。廣義是指……

【English Translation】 English version Stillness Dharma: First, there is suffering (duhkha); second, there is harm; third, there are various damages; fourth, there are various afflictions; fifth, there is pervasive burning vexation; sixth, it is due to these causes and conditions that various future disturbances arise. These are called the six kinds of dark qualities. Below, a more detailed distinction will be made. First, five situations are distinguished in compassion; second, six situations in the fundamental matter are combined and distinguished; finally, twelve situations are distinguished in obtaining expedient means. In the preceding five situations, the three behaviors of 'causing people to be detached from desire,' 'demonstrating,' and 'discussing' are compared to form three sentences. In the first sentence, there are three situations: The first situation is either causing people to be detached from desire without demonstrating. For example, teaching others to be detached from desire and saying to them, 'As you say, things that should not be done, you should not do now either.' This is to persuade others not to do evil deeds, but without demonstrating the principles of obtaining happiness from good causes and suffering from evil causes. The second situation is threatening them with words, 'If you do not stay away from evil deeds, I will hit you,' and so on. The third situation is requesting, 'If you really love me, you should definitely not do these things.' In this way, these three ways of teaching do not cause annoyance, but only to cause people to be detached from desire. The second sentence is either just demonstrating without causing people to be detached from desire. For example, for those who are at an intermediate level, only demonstrating the merits of doing good and the faults of doing evil, but not yet having the ability to prevent them from staying away from faults. The situation of 'both' (both demonstrating and causing people to be detached from desire) can be known by analogy. The situation of 'neither' (neither demonstrating nor causing people to be detached from desire) is not discussed here. Next, the two situations of teaching and praising are combined and narrated. Then explain that prīti (joy) has five victories. Below, the six 'attainments' in the fundamental matter and the twelve matters in obtaining expedient means are distinguished, explaining the relationship of cause and effect arising from each other. These can be understood through discussion. The so-called 'following the path of decline' and 'following the path of progress' are both based on specific circumstances, including both defilement and purity, either gaining access to good destinies or gaining access to evil destinies. Like the content below these three matters, the order is summarized and formed, which can be understood. The above is the initial explanation of the matter-dependent place completed. Below, the second part explains the time-dependent place, divided into three aspects. The so-called 'matters, etc.' refers to the three-world dharmas that can be used as a place for language to be established. Deciding on the five dharmas, it can also be said that the first four can be called 'reachable,' and only one can be called 'unreachable.' The third part explains the pudgala (person)-dependent place, as mentioned earlier. That is, based on these places below, summarize and show the meaning of its dependent place. Next, there are four meanings, as the scripture says, which can be understood. The ninth part explains the brief meaning and the broad meaning, and the scripture is divided into three aspects. The first aspect says that the brief meaning refers to the situation where the dharmas of the same kind are declared to be corresponding, such as only saying form, etc., and not saying others. The broad meaning refers to...

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宣說諸法異類相應者。且如說色因即說心等。第二番不了義經名略。了義經名廣也。第三番中。初明名義略廣。次引說證成。下釋所引經意。于契經中文廣義略等者。長行散說廣文義略。頌中文略攝多義。下以一頌攝前十門。德是勝利。非德過患。頌與長行次第不同。以乘言便故也。下複次結勸也。長行有七段中。初釋四義竟。自下第二釋五義。于中初結前生后。后次第別釋。前中言如是建立諸經文義體已者。結前所明文義解前體門總名為體。則攝文義三為一門。諸說法者乃至后應辨次第者。此以法等起義釋難次第解彼釋門。總名為釋。前解偈中攝彼十四為七門者。依此處文故。依此解於前偈。若不作此解。於此處文不可消釋。就別釋中文有五段。初解法中。先總標舉。問曰。何故說十二分不增不減耶。答。為欲治十二支故也。次次第別解。言契經者謂貫穿義者。聖人言教貫穿諸相。如綖貫華。此釋契經義即是素怛纜義也。長行直說者。此辨契經之相簡于伽他。故云長行直說。多分攝受意趣體性者。明此初教所詮之義。多分明說所詮意趣及所詮體性。應頌者謂長行后宣說伽陀者。重宣前義。又略標所說不了義經者。長行雖說義猶未了。故今重頌令義顯了。記別者。謂廣分別略所標義者。泛于諸法前略標舉後重廣說分別

【現代漢語翻譯】 現代漢語譯本 宣說諸法異類相應，例如，在談論色（Rūpa，物質）的因時，也談論心（Citta）等。第二類不了義經（Neyārtha Sūtra，需要進一步解釋的經典）名稱簡略，了義經（Nītārtha Sūtra，意義明確的經典）名稱廣泛。第三類中，首先闡明名義的簡略和廣泛，其次引用說法來證實，然後解釋所引用的經文含義。在契經（Sūtra，佛經）中，文廣義略等情況是指：長行（散文形式的經文）散說，文字廣泛而意義簡略；頌（偈頌形式的經文）文字簡略而包含多種意義。下面用一頌概括前面的十門。德是勝利，非德是過患。頌與長行的次序不同，是爲了方便表達。下面再次總結勸勉。長行有七段，首先解釋四義完畢。從下面開始第二部分，解釋五義。其中，首先總結前面，引出後面。然後依次分別解釋。前面說『像這樣建立諸經文義體』，總結前面所闡明的文義，將解（解釋）、前（文）、體（總體）門總稱為體，這樣就將文、義、三合為一門。『諸說法者乃至後面應該辨別次第』，這是用法等來闡釋意義，解釋難以理解的次第，將他們釋門總稱為釋。前面解釋偈頌中將那十四項概括為七門，是依據這裡的文義。依據這裡來解釋前面的偈頌。如果不這樣解釋，就無法理解這裡的文義。在分別解釋的文中有五段。首先解釋法中，先總的標舉。問：為什麼說十二分教（Dvādaśāṅga-buddhavacana，佛陀教法的十二種分類）不增不減呢？答：爲了對治十二支（十二因緣）的緣故。其次依次分別解釋。『契經』是指貫穿義。聖人的言教貫穿諸相，如同用線貫穿花朵。這裡解釋契經的意義，也就是素怛纜（Sūtra，經）的意義。『長行直說』，這是辨別契經的相，區別于伽他（Gāthā，偈頌），所以說長行直說。『多分攝受意趣體性』，說明這最初的教法所詮釋的意義，大部分是明確說明所詮釋的意趣以及所詮釋的體性。『應頌』是指在長行之後宣說伽陀，重新宣說前面的意義。又簡略地標明所說的不了義經，長行雖然說了，但意義仍然沒有明確，所以現在用偈頌來使意義顯明。『記別』是指廣泛地分別簡略標明的意義，普遍地對諸法，先簡略地標舉，然後重新廣泛地說和分別。

【English Translation】 English version Explaining the correspondence of various kinds of Dharmas (phenomena). For example, when discussing the cause of Rūpa (form, matter), one also discusses Citta (mind) and so on. The second type, Neyārtha Sūtras (those requiring further interpretation), have brief titles, while Nītārtha Sūtras (those with clear meaning) have extensive titles. In the third type, first, the brevity and extensiveness of names and meanings are clarified; second, statements are cited to confirm; and then, the meaning of the cited scriptures is explained. In the Sūtras (scriptures), the extensive text and concise meaning refer to: the prose (long lines) elaborates, with extensive text and concise meaning; the verses (short lines) are concise in text but contain multiple meanings. Below, a verse summarizes the preceding ten categories. Virtue is victory, non-virtue is fault. The order of verses and prose differs for the sake of convenient expression. Below is a further conclusion and exhortation. The prose has seven sections; the first explains the four meanings. From below begins the second part, explaining the five meanings. Among them, first, summarize the previous and introduce the following. Then, explain them separately in order. Earlier, it was said, 'Establishing the meaning and essence of the scriptures in this way,' summarizing the previously explained meaning, and collectively naming the explanation (解, explanation), the previous (前, text), and the essence (體, essence) as the 'essence,' thus combining text, meaning, and essence into one category. 'Those who expound the Dharma, and later should distinguish the order,' this uses Dharma etc. to explain the meaning, resolving the difficult-to-understand order, and collectively naming their explanation as 'explanation.' Earlier, the verses summarized those fourteen items into seven categories, based on the meaning here. Interpret the preceding verses based on this. If this interpretation is not made, the meaning here cannot be understood. In the separate explanations, there are five sections. First, in explaining the Dharma, first generally state it. Question: Why is it said that the Dvādaśāṅga-buddhavacana (the twelvefold classification of the Buddha's teachings) is neither increased nor decreased? Answer: It is to counteract the twelve Nidānas (links of dependent origination). Second, explain them separately in order. 'Sūtra' refers to the meaning of threading together. The teachings of the sages thread together all aspects, like threading flowers with a string. This explains the meaning of Sūtra, which is also the meaning of Sutra. 'Prose directly explains,' this distinguishes the characteristics of Sūtras, differentiating them from Gāthās (verses), so it is said that prose directly explains. 'Mostly encompassing the intention and essence,' this explains the meaning of the initial teachings, mostly clearly explaining the intention and the essence being explained. 'Verses should be recited' refers to reciting Gāthās after the prose, re-explaining the previous meaning. Also, briefly indicate the Neyārtha Sūtras being discussed; although the prose has spoken, the meaning is still not clear, so now use verses to make the meaning clear. 'Detailed explanation' refers to extensively distinguishing the briefly indicated meaning, universally regarding all Dharmas, first briefly indicating, and then extensively speaking and distinguishing.

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指示。皆名記別。又記命過弟子生處者。此記因果名為記別。緣起者至宣說法要者。如彼經初說云有一黑鹿未至我所等。如是經文名緣起經。又依別解脫因起之道毗奈耶攝所有言說者。如律文中。時跋陀摩子犯于某罪。佛因此事等言。亦是緣起經。本事者謂除本生宣說前際諸所有事者。除說菩薩本生。說于菩薩過去身外之事及說他人生本生外本事。盡名本事。言七地四菩薩行者。如前第四十九卷說。何等為七地。一種姓地。二勝解行地。三凈勝意樂地。四行正行地。五決定地。六決定行地。七到究竟地。又云於一切菩薩地中有四菩薩行。一者波羅蜜多行。二者菩提分法行。三者神通行。四者成就有情行。廣釋如彼文。又如諸字若無摩呾理迦即不明瞭者。依西國記說。劫初時梵王造百萬偈聲明論。后時天帝釋略之說十萬偈。更於後時有迦單設羅仙造一萬二千偈。次有波膩尼仙又造八千偈。護法論師又造三千偈。名雜寶聲明。當今盛行。又於此乃至亦名論義者。非直分別諸法體相名論議。若解義用。若解名相。但令循環研竅併名論議。第二解等起即依三種而起言教也。第三解義。初結前生后。二開章解釋略有二種。一總義。二別義者。開章門也。釋中先釋總義。后釋別義。前中先辨四相。後重解后二。釋別義中。先辨四相

【現代漢語翻譯】 現代漢語譯本 指示。這些都叫做『記別』（vyākaraṇa，預記）。又如記錄已故弟子轉生之處，這種記錄因果關係的行為也叫做『記別』。從『緣起者』到『宣說法要者』，就像那部經一開始所說：『有一黑鹿未至我所』等等。這樣的經文叫做『緣起經』（nidāna-sūtra，因緣經）。又如依據別解脫戒（prātimokṣa）因緣而產生的毗奈耶（vinaya，律）中所攝的一切言說，比如律文中說：『當時跋陀摩子犯了某個罪行，佛因此事…』等等，這也是緣起經。『本事』（itivṛttaka，本事經）是指除了本生（jātaka，佛本生經）之外，宣說過去世所發生的一切事情。除了講述菩薩的本生故事，講述菩薩過去世之外的事情，以及講述其他人的本生故事之外的本事，都叫做本事。『七地四菩薩行』，如前面第四十九卷所說。什麼是七地？一是種姓地（gotra-bhūmi），二是勝解行地（adhimukti-caryā-bhūmi），三是凈勝意樂地（viśuddha-ādhyāśaya-bhūmi），四是行正行地（caryā-pratipatti-bhūmi），五是決定地（niyata-bhūmi），六是決定行地（niyata-caryā-bhūmi），七是到究竟地（niṣṭhā-gamana-bhūmi）。又說在一切菩薩地中，有四種菩薩行：一是波羅蜜多行（pāramitā-caryā，波羅蜜多行），二是菩提分法行（bodhipakṣa-dharma-caryā，菩提分法行），三是神通行（abhijñā-caryā，神通修行），四是成就有情行（sattva-paripācana-caryā，成熟有情行）。詳細解釋見原文。又如諸字若無摩呾理迦（mātṛkā，字模）就不明瞭。根據西國（印度）的記載，劫初時梵王（Brahmā）創造了百萬偈的聲明論（śabda-vidyā，聲明），後來天帝釋（Indra）將其縮略為十萬偈，之後有迦單設羅仙（Kātantra）造了一萬二千偈，接著有波膩尼仙（Pāṇini）又造了八千偈，護法論師（Dharmapāla）又造了三千偈，名為雜寶聲明，現在非常流行。又如『於此乃至亦名論義』，不僅僅是分別諸法的體相叫做論議，如果解釋義理，如果解釋名相，只要是循環研習，都叫做論議。第二，解釋等起，就是依據三種方式而產生的言教。第三，解釋義理，首先總結前文，引出後文。其次，開章解釋，略有二種：一是總義，二是別義。開章就是設立章節。解釋中先解釋總義，后解釋別義。前面先辨別四相，然後重新解釋后二相。解釋別義中，先辨別四相。

【English Translation】 English version Instructions. All are called 'vyākaraṇa' (記別, prediction). Furthermore, recording the place of rebirth of a deceased disciple is also called 'vyākaraṇa', as it records cause and effect. From 'nidāna' (緣起者, origination) to 'declaring the Dharma essentials', like the beginning of that sutra saying, 'There was a black deer that did not come to me,' and so on. Such sutras are called 'nidāna-sūtra' (緣起經, sutra of origination). Also, all speech included in the Vinaya (毗奈耶, discipline) that arises from the cause of Prātimokṣa (別解脫戒, individual liberation vows), such as the Vinaya saying, 'At that time, Bhadramati committed a certain offense, and the Buddha because of this matter...' and so on, is also a nidāna-sūtra. 'Itivṛttaka' (本事, narratives) refers to all matters of the past that are declared, except for the Jātaka (本生, birth stories). Except for telling the birth stories of Bodhisattvas, telling matters outside of the past lives of Bodhisattvas, and telling the narratives other than the birth stories of others, all are called itivṛttaka. 'Seven Bhūmi and Four Bodhisattva Practices', as mentioned in the previous forty-ninth fascicle. What are the seven Bhūmi? First, Gotra-bhūmi (種姓地, lineage ground), second, Adhimukti-caryā-bhūmi (勝解行地, ground of conduct of superior understanding), third, Viśuddha-ādhyāśaya-bhūmi (凈勝意樂地, ground of pure superior intention), fourth, Caryā-pratipatti-bhūmi (行正行地, ground of practice and correct conduct), fifth, Niyata-bhūmi (決定地, determined ground), sixth, Niyata-caryā-bhūmi (決定行地, ground of determined conduct), seventh, Niṣṭhā-gamana-bhūmi (到究竟地, ground of reaching the ultimate). It is also said that in all Bodhisattva grounds, there are four Bodhisattva practices: first, Pāramitā-caryā (波羅蜜多行, practice of perfections), second, Bodhipakṣa-dharma-caryā (菩提分法行, practice of factors of enlightenment), third, Abhijñā-caryā (神通行, practice of superknowledges), fourth, Sattva-paripācana-caryā (成就有情行, practice of maturing sentient beings). Detailed explanations are in the original text. Furthermore, just as words are unclear without Mātṛkā (摩呾理迦, matrix of letters), according to the records of the Western Country (India), at the beginning of the kalpa, Brahmā (梵王) created a Śabda-vidyā (聲明論, science of sound) of one million verses. Later, Indra (天帝釋) abbreviated it to one hundred thousand verses. Then, Kātantra (迦單設羅仙) created twelve thousand verses. Next, Pāṇini (波膩尼仙) created eight thousand verses. Dharmapāla (護法論師) then created three thousand verses, called Miscellaneous Treasure Śabda-vidyā, which is very popular today. Furthermore, 'even this is also called argumentation', it is not just distinguishing the substance and characteristics of dharmas that is called argumentation. If one explains the meaning, if one explains the names and characteristics, as long as it is cyclical study and investigation, it is all called argumentation. Second, explaining the origination is the speech that arises based on three methods. Third, explaining the meaning, first summarizing the previous text and introducing the following text. Second, opening the chapter for explanation, there are roughly two types: first, the general meaning, and second, the specific meaning. Opening the chapter is establishing the chapters. In the explanation, first explain the general meaning, then explain the specific meaning. In the former, first distinguish the four characteristics, then re-explain the latter two. In explaining the specific meaning, first distinguish the four characteristics.

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。後重辨后二。訓釋言詞復由五種。一由相故立名二。由自性故立名。三由業用故立名。四由法爾故立名。五由因果故立名。義門差別亦由五相。言行自性有三行差別者。景師云。身口意上生等行別在行蘊中。亦可三善根為三行。亦可三不善根為三。或三學為三行。今解即身口意三業也。位差別中。五種三門。五種二門。尋文可知。第四解釋難。初總標。二別釋。別釋中。先設難。后解釋。于中先正釋五難。后辨四記。前中謂于不了義難。方便顯了令其得解。于語相違難。示其意趣隨順會通。次類釋第四第五難。次卻通第三道理相違難。或以黑教而決判之者。若與四道理違。推入外道黑說。非我法也。若是佛法之義。或復示現四種道理或因果相應。所謂此言或為增果。或為增因。故佛作此說。下辨四記為通。一者一向記。謂為如理請問。二分別記。或為如理或不如理來請問者。如小乘說如有問言為我說陰。應語彼云陰有五種為說何等。三反問記為令彼戲論問者自收己過者。亦如小乘如有問言為我說法。應反問言法有眾多為說何等。不為分別色受等別。四者置記由四因緣。指思慧地。又知有問如來滅后為有無等等者。九十六道皆說自所事師為如來。如問佛如來身滅后為有無等。此於二諦所有道理皆不應記。如來約勝義諦

【現代漢語翻譯】 現代漢語譯本 之後再次辨析后兩種情況。訓釋言詞又依據五種方式：一、根據事物的外相來建立名稱（由相故立名）；二、根據事物的自身性質來建立名稱（由自性故立名）；三、根據事物的作用來建立名稱（由業用故立名）；四、根據事物本來的規律來建立名稱（由法爾故立名）；五、根據事物因果關係來建立名稱（由因果故立名）。義理上的差別也依據五種表相。言語行為的自性有三種行為的差別，景法師說，身、口、意之上的生等行為，分別在行蘊中。也可以用三種善根作為三種行為，也可以用三種不善根作為三種行為，或者用三學作為三種行為。現在解釋為身、口、意三種業。在位次的差別中，有五種三門，五種二門，查閱原文就可以知道。第四部分解釋疑難。首先總的標出，然後分別解釋。在分別解釋中，先提出疑問，然後進行解釋。其中先正面解釋五種疑難，然後辨析四種記說。前面說到對於不了義的教義，用方便法門使其明白瞭解。對於言語表面矛盾的疑難，揭示其真實意趣，使其順應貫通。其次，用類似的方法解釋第四和第五種疑難。然後反過來解釋第三種道理相違的疑難。或者用黑教來決斷判斷的，如果與四種道理相違背，就推斷為外道的黑色邪說，不是我佛的教法。如果是佛法的意義，或者又顯示四種道理或者因果相應，所說的這些話或者是爲了增加結果，或者是爲了增加原因，所以佛才這樣說。下面辨析四種記說來融會貫通。第一種是一向記，是針對如理如法的請問。第二種是分別記，是針對如理如法或者不如理不如法的請問，例如小乘佛法中，如果有人問『請您為我說說陰』，應該告訴他『陰有五種，您想聽哪一種？』第三種是反問記，是爲了讓那些以戲論來提問的人自己收回自己的過失，也像小乘佛法中，如果有人問『請您為我說說佛法』，應該反問說『佛法有很多種，您想聽哪一種？』而不是分別解釋色、受等差別。第四種是置記，由四種因緣，指向思慧之地。又知道有人問如來滅度后是存在還是不存在等等，九十六種外道都說自己所侍奉的老師是如來。例如問佛，如來身滅度后是存在還是不存在等等。這些問題對於世俗諦和勝義諦的道理都不應該回答。如來是按照勝義諦

【English Translation】 English version After that, re-examine the latter two situations. Explaining words and terms also relies on five methods: 1. Establishing names based on the appearance of things (by appearance, hence establishing name); 2. Establishing names based on the inherent nature of things (by self-nature, hence establishing name); 3. Establishing names based on the function of things (by function, hence establishing name); 4. Establishing names based on the inherent law of things (by Dharma nature, hence establishing name); 5. Establishing names based on the cause-and-effect relationship of things (by cause and effect, hence establishing name). Differences in meaning also rely on five aspects. The nature of speech and behavior has three types of behavioral differences. Master Jing said that the behaviors of arising, etc., on body, speech, and mind are separately in the aggregate of formations (行蘊). Alternatively, the three roots of goodness can be considered as three behaviors, or the three roots of unwholesomeness can be considered as three. Or the three learnings can be considered as three behaviors. The current explanation is the three karmas of body, speech, and mind. In the differences of positions, there are five types of three gates and five types of two gates, which can be found by examining the text. The fourth part explains difficulties. First, generally state, then separately explain. In the separate explanations, first raise questions, then explain. Among them, first directly explain the five difficulties, then distinguish the four predictions. The previous part said that for teachings that are not clear in meaning, use expedient means to make them understood. For difficulties in seemingly contradictory words, reveal their true intention to make them consistent. Secondly, explain the fourth and fifth difficulties in a similar way. Then, conversely explain the difficulty of the third contradictory principle. Or those who use black teachings to make judgments, if they contradict the four principles, infer them to be heretical black sayings, not the teachings of my Buddha. If it is the meaning of the Buddha's teachings, or it shows four principles or cause and effect corresponding, what is said is either to increase the result or to increase the cause, so the Buddha said this. Below, distinguish the four predictions to integrate and understand. The first is the straightforward prediction (一向記), which is for questions asked in accordance with reason and Dharma. The second is the analytical prediction (分別記), which is for questions asked in accordance with reason and Dharma or not. For example, in Theravada Buddhism, if someone asks, 'Please tell me about the skandhas (陰)', you should tell them, 'There are five types of skandhas, which one do you want to hear about?' The third is the counter-question prediction (反問記), which is to make those who ask with frivolous arguments retract their own faults, also like in Theravada Buddhism, if someone asks, 'Please tell me about the Dharma', you should ask back, 'There are many types of Dharma, which one do you want to hear about?' Instead of separately explaining the differences between form (色), sensation (受), etc. The fourth is the silent prediction (置記), due to four causes, pointing to the land of thought and wisdom. Also knowing that someone asks whether the Tathagata (如來) exists or does not exist after Nirvana (滅度), the ninety-six heretical paths all say that the teacher they serve is the Tathagata. For example, asking the Buddha, whether the Tathagata exists or does not exist after the body is extinguished, etc. These questions should not be answered according to the principles of conventional truth (世俗諦) and ultimate truth (勝義諦). The Tathagata is in accordance with the ultimate truth.

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非有性故不可記別為有。以勝義諦畢竟無人故。約世俗諦所依能依道相違故者。約世俗諦中非無假人。以依道諦假建立故。道是所依人是能依。不同約勝義諦中二向是無。故言相違。於世諦中有斷惑盡不成實故。建立如來。故非無也。又就滅道法體亦不可得言有無。道是有爲念念生滅。前念所依已滅不可言有。后念能依道有不可名無。是故相違。次就滅果亦非有無。斷惑得擇滅。不可言無。而擇滅但于真如假以建立無有實體。不可言有。第五解次第。言如世尊言此言顯示盛美圓滿次第者。初是出家美。次成道美。後轉法輪美。故云盛美圓滿中三次第也。又復說言我曾處父凈飯王宮顏容端正者。釋前出家盛美。乃至廣說者。是解釋后二盛美。又復說言為何義故乃至能成次第者。成前出家故。是能成盛美。又復經中略說諸法。如言三受復言樂受苦受不苦不樂受等言但圓滿此受。故名圓滿次第。如說四諦又云苦集滅道等言。但圓滿次第也。七段之中第三釋師。言六法十義者。謂名身等六法。地義等十義。如上說。四者言詞善巧謂語工圓滿八支成就等者。謂相應等七聲。先首等八語。並如前說。二十種善巧方便者。如因明文。第四釋說眾。先總標列八言五眾。后牒名別解。言離五種難者。如前釋難中說。三法者蘊界處也。或三

【現代漢語翻譯】 現代漢語譯本 因為沒有自性，所以不能記別為有。因為在勝義諦中，畢竟沒有人存在。如果按照世俗諦來說，所依和能依的道是相違背的。按照世俗諦來說，並非沒有假立的人，因為是依靠道諦假立的。道是所依，人是能依。這不同於勝義諦中，二者都是不存在的，所以說是相違背的。在世俗諦中，因為有斷除迷惑和證得寂滅，並非虛假，所以可以建立如來（Tathagata）。因此，並非沒有。而且，就滅道法體而言，也不能說是有或者沒有。道（Marga）是有為法，唸唸生滅。前念所依已經滅去，不能說是存在。后念能依的道存在，不能說是沒有。所以是相違背的。其次，就滅果（Nirodha-phala）而言，也不是有或者沒有。斷除迷惑而得到擇滅（Pratisankhya-nirodha），不能說是沒有。而擇滅只是在真如（Tathata）上假立，沒有實體，不能說是存在。第五，解釋次第。如世尊（Bhagavan）所說，這句話顯示了盛美圓滿的次第。最初是出家之美，其次是成道之美，最後是轉法輪之美，所以說是盛美圓滿中的三種次第。又說，『我曾經在父王凈飯王（Suddhodana）的宮殿中，顏容端正』，這是解釋前面的出家盛美。乃至廣說，是解釋後面的兩種盛美。又說，『爲了什麼意義，乃至能夠成就次第』，這是成就前面的出家，是能成就盛美。又在經中簡略地說諸法，如說三受（Tri-vedana），又說樂受（Sukha）、苦受（Duhkha）、不苦不樂受（Adhukhamasukha）等，只是圓滿這些受，所以名為圓滿次第。如說四諦（Catur-arya-satya），又說苦（Duhkha）、集（Samudaya）、滅（Nirodha）、道（Marga）等，只是圓滿次第。在七段之中，第三是解釋師。所說的六法十義，是指名身（Nama-kaya）等六法，地義（Bhumi-artha）等十義，如上所述。第四，言詞善巧，是指語言工巧圓滿，八支成就等，是指相應等七聲，先首等八語，並如前所述。二十種善巧方便，如因明（Hetu-vidya）文中所說。第四，解釋說眾。先總標列八言五眾，后牒名分別解釋。所說的遠離五種難，如前面解釋難中所說。三法是指蘊（Skandha）、界（Dhatu）、處（Ayatana）。或者三...

【English Translation】 English version Because it lacks inherent existence (Svabhava), it cannot be definitively labeled as existent. This is because, in the ultimate truth (Paramartha-satya), there is ultimately no person. Regarding the conventional truth (Samvriti-satya), the basis (Ashraya) and the dependent (Alambana) of the path (Marga) are contradictory. According to conventional truth, there is no absence of a nominally designated person, as it is nominally established based on the path truth (Marga-satya). The path is the basis, and the person is the dependent. This differs from the ultimate truth, where both aspects are non-existent, hence the contradiction. In conventional truth, because there is the cessation of afflictions (Klesha) and the attainment of cessation (Nirodha), which is not unreal, the Tathagata (Tathagata) is established. Therefore, it is not non-existent. Furthermore, regarding the essence of cessation and the path, it cannot be said to be either existent or non-existent. The path (Marga) is conditioned (Samskrita), arising and ceasing moment by moment. The preceding moment, which was the basis, has already ceased and cannot be said to exist. The subsequent moment, which is the dependent path, exists and cannot be said to be non-existent. Hence, they are contradictory. Next, regarding the result of cessation (Nirodha-phala), it is neither existent nor non-existent. The cessation attained through the eradication of afflictions, selective cessation (Pratisankhya-nirodha), cannot be said to be non-existent. However, selective cessation is only nominally established upon Suchness (Tathata) and lacks inherent reality, so it cannot be said to exist. Fifth, explaining the sequence. As the Blessed One (Bhagavan) said, this statement reveals the sequence of splendor and perfection. First is the splendor of renunciation (Pravrajya), then the splendor of enlightenment (Bodhi), and finally the splendor of turning the wheel of Dharma (Dharma-chakra-pravartana), hence the three sequences within splendor and perfection. Furthermore, saying, 'I once resided in the palace of my father, King Suddhodana (Suddhodana), with a handsome countenance,' explains the preceding splendor of renunciation. And so on, elaborating on the latter two splendors. Furthermore, saying, 'For what purpose, and how can it accomplish the sequence,' accomplishes the preceding renunciation, which is what accomplishes the splendor. Moreover, in the sutra, the dharmas are briefly mentioned, such as the three feelings (Tri-vedana), and then pleasant feeling (Sukha), painful feeling (Duhkha), and neither-pleasant-nor-painful feeling (Adhukhamasukha), etc., merely perfecting these feelings, hence the name 'perfected sequence.' As the Four Noble Truths (Catur-arya-satya) are spoken of, and then suffering (Duhkha), origin (Samudaya), cessation (Nirodha), and path (Marga), etc., merely perfecting the sequence. In the seven sections, the third is the explanation of the teacher. The six dharmas and ten meanings refer to the six dharmas such as name-body (Nama-kaya), and the ten meanings such as the meaning of earth (Bhumi-artha), as mentioned above. Fourth, skillful speech refers to language that is skillful and complete, with the accomplishment of the eight branches, etc., referring to the seven sounds such as correspondence, and the eight words such as precedence, as mentioned earlier. The twenty skillful means are as described in the text on epistemology (Hetu-vidya). Fourth, explaining the assembly. First, the eight words and five aggregates are generally listed, and then the names are separately explained. The statement about being free from the five difficulties is as explained in the previous explanation of difficulties. The three dharmas refer to the aggregates (Skandha), elements (Dhatu), and sense bases (Ayatana). Or the three...

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學也。言處凈信等眾乃至令生凈信故者。謂處凈信眾。令倍增長。處邪怨眾。令入處中信。處處中眾。令生凈信故也。

瑜伽論記卷第二十一(之下終) 大正藏第 42 冊 No. 1828 瑜伽論記

瑜伽論記卷第二十二(之上)(論本第八十二至八十五)

釋遁倫集撰

論本第八十二

上來於七段中已釋前四。今釋第五安他令聽。是則初說教體。二辨解釋方軌。三明說法師之德既成。次明處五眾中而說諸法。既處眾說法。安其人令住恭敬無倒聽聞。初增一至十。明其聽因。或有利益非安樂等四句如菩薩地說者。利非安樂者。如於現在苦行持戒。安非利益者。今現得染樂名為安樂。體非是善。不招後世利益故利非。利益俱者。樂受相應修行善等。俱非者。苦受相應行殺生等。二因者。一善建立法二有勝果也。速能證解廣大甚深者。即真如也。相似甚深者。即是二空。二空是證真如門。故名相似。諸緣起法者。真如及二空。皆由因緣法顯。故論說云因緣所生法我說即是空也。能斷五法能修七法者。斷五蓋修七覺也。所有集法皆成滅法者。煩惱業等名為集法。由聽法故皆除滅之。七段之中第六釋贊佛略廣。于中初總標立章。二別解釋。先略后廣。略中有二。初約五相以明贊佛。

【現代漢語翻譯】 現代漢語譯本 學習也是如此。』言處凈信等眾乃至令生凈信故者』，是指處於具有清凈信仰的群體中，使他們的信仰倍增。處於邪見怨恨的群體中，引導他們進入中正的信仰。處於中正信仰的群體中，使他們生起清凈的信仰。

《瑜伽論記》卷第二十一（下終） 《大正藏》第42冊 No. 1828 《瑜伽論記》

《瑜伽論記》卷第二十二（之上）（論本第八十二至八十五）

釋遁倫集撰

論本第八十二

上面在七個部分中已經解釋了前四個。現在解釋第五個』安他令聽』，也就是首先說明教法的體性，其次辨別解釋的方法和途徑，第三說明說法法師的德行已經成就。接下來闡明在五種群體中宣說諸法。既然在群體中說法，就要使聽法的人安住于恭敬而沒有顛倒的聽聞。首先從』增一』到』十』，說明聽法的因緣。』或有利益非安樂等四句』，如《菩薩地》所說：』利非安樂者』，例如現在進行苦行持戒。』安非利益者』，現在得到染污的快樂稱為安樂，但其體性不是善的，不能招感後世的利益，所以說』利非』。』利益俱者』，與快樂感受相應的修行善法等。』俱非者』，與痛苦感受相應的進行殺生等惡行。』二因者』，一是善於建立正法，二是有殊勝的果報。』速能證解廣大甚深者』，指的是真如（Tathata）。』相似甚深者』，指的是二空（emptiness of self and dharmas）。二空是證悟真如的門徑，所以稱為相似。』諸緣起法者』，真如以及二空，都是由因緣法顯現的，所以論中說』因緣所生法，我說即是空』。』能斷五法能修七法者』，斷除五蓋（five hindrances），修習七覺支（seven factors of enlightenment）。』所有集法皆成滅法者』，煩惱業等稱為集法，由於聽聞佛法，都能消除滅盡。在七個部分中，第六個部分解釋贊佛的略說和廣說。其中首先總標立章，其次分別解釋，先略說后廣說。略說中有兩個方面，首先約五相來闡明贊佛。

【English Translation】 English version Learning is also like this. '言處凈信等眾乃至令生凈信故者' (Yan chu jing xin deng zhong nai zhi ling sheng jing xin gu zhe - 'Speaking to a group with pure faith, even to the point of causing pure faith to arise') refers to being in a group with pure faith, causing their faith to increase. Being in a group with wrong views and resentment, guiding them to enter into a moderate faith. Being in a group with moderate faith, causing them to generate pure faith.

Yoga-lun-ji (瑜伽論記) Scroll 21 (End of Lower) Taisho Tripitaka (大正藏) Volume 42, No. 1828, Yoga-lun-ji (瑜伽論記)

Yoga-lun-ji (瑜伽論記) Scroll 22 (Upper) (Treatise Text 82 to 85)

Compiled and Written by Shi Dunlun (釋遁倫)

Treatise Text 82

Above, in the seven sections, the first four have already been explained. Now explaining the fifth, '安他令聽' (An ta ling ting - 'Pacifying others and causing them to listen'), which is to first explain the essence of the teachings, second, to distinguish the methods and paths of explanation, and third, to explain that the virtues of the Dharma teacher have been accomplished. Next, clarifying the explanation of the various Dharmas within the five assemblies. Since the Dharma is being spoken in the assembly, one must enable the listeners to abide in respectful and non-inverted listening. First, from '增一' (Zeng yi - 'Increasing by one') to '十' (Shi - 'Ten'), explaining the causes and conditions for listening to the Dharma. '或有利益非安樂等四句' (Huo you li yi fei an le deng si ju - 'Or there is benefit but not happiness, etc., four sentences'), as stated in the Bodhisattva-bhumi (菩薩地): '利非安樂者' (Li fei an le zhe - 'Benefit but not happiness'), for example, currently practicing asceticism and upholding precepts. '安非利益者' (An fei li yi zhe - 'Happiness but not benefit'), currently obtaining defiled pleasure is called happiness, but its essence is not good and cannot attract benefits in future lives, so it is said 'benefit is not'. '利益俱者' (Li yi ju zhe - 'Both benefit and happiness'), cultivating good Dharmas, etc., corresponding to pleasant feelings. '俱非者' (Ju fei zhe - 'Neither'), engaging in evil deeds such as killing, etc., corresponding to painful feelings. '二因者' (Er yin zhe - 'Two causes'), one is being good at establishing the correct Dharma, and the other is having supreme retributions. '速能證解廣大甚深者' (Su neng zheng jie guang da shen shen zhe - 'Quickly able to realize and understand the vast and profound'), refers to Tathata (真如). '相似甚深者' (Xiang si shen shen zhe - 'Seemingly profound'), refers to the two emptinesses (二空 - emptiness of self and dharmas). The two emptinesses are the gateway to realizing Tathata, so they are called seemingly profound. '諸緣起法者' (Zhu yuan qi fa zhe - 'All conditioned Dharmas'), Tathata and the two emptinesses are all manifested by the law of dependent origination (因緣法), so the treatise says, 'What arises from conditions, I say is emptiness'. '能斷五法能修七法者' (Neng duan wu fa neng xiu qi fa zhe - 'Able to cut off the five Dharmas and cultivate the seven Dharmas'), cutting off the five hindrances (五蓋) and cultivating the seven factors of enlightenment (七覺支). '所有集法皆成滅法者' (Suo you ji fa jie cheng mie fa zhe - 'All accumulated Dharmas become extinguished Dharmas'), afflictions and karma, etc., are called accumulated Dharmas, and because of listening to the Dharma, they can all be eliminated and extinguished. In the seven sections, the sixth section explains the brief and extensive praise of the Buddha. Among them, first, the chapter is established with a general statement, and second, it is explained separately, first briefly and then extensively. There are two aspects to the brief explanation, first, using the five aspects to clarify the praise of the Buddha.

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后約六相以明之。離垢染者。離纏垢也。無濁穢者。離使隨眠也。又初離煩惱后離於業。略廣贊中有十四段。一讚六德。二贊四德。三贊五德。四贊六德。五贊七德。六贊八德。七贊八德。言三寂靜者。身語意寂靜也。八贊十號。九贊二十二德。十贊總別五德。謂羅漢是總。四智是別也。十一讚六德。于中景師云。永斷五支者。斷五上分結。成就六支者。成六常住法。念慧與舍於六識門恒常起故。基師云。斷五支者。斷五上分並五下分。成就六支者。成就六念。又成就則所行等六支。如前第三十四卷記釋。今準阿含經說羅漢果摧五蓋。護六住。獲一身念。降四魔等。然則此中贊其六德。一斷五蓋。二成六恒住。三獲四念住。四降伏四魔。五純善積集。六最上丈夫。十二贊七法十三贊九德。十四贊八德。上來贊德。或有廣前略贊德。或有別嘆略中所不說德。尋文可解。七段之中第七解學勝利。于中文二。初依體釋明為大眾五分說法。第二舉學勝利經文次第解釋。前云諸說法師至若文若義者。先當推尋文中六。義中十。令善通達。則是達前法體。次復乃至宣說正法者。牒釋中法起義難次五種解釋道理。故名為他轉五種釋。此牒前體及釋總為一也。又應如是安立自身至十種圓滿者。此是第二辨其師德。謂前捲雲。師者謂成就

【現代漢語翻譯】 現代漢語譯本 之後大約用六相來闡明它。『離垢染者』(li gou ran zhe)指遠離煩惱的纏縛和污染。『無濁穢者』(wu zhuo hui zhe)指遠離煩惱的隨眠。『又初離煩惱后離於業』(you chu li fan nao hou li yu ye)，先是脫離煩惱，然後脫離業力。略廣贊中有十四段(lue guang zan zhong you shi si duan)：一讚六德(yi zan liu de)，二贊四德(er zan si de)，三贊五德(san zan wu de)，四贊六德(si zan liu de)，五贊七德(wu zan qi de)，六贊八德(liu zan ba de)，七贊八德(qi zan ba de)。言三寂靜者(yan san ji jing zhe)，指身語意三方面的寂靜。八贊十號(ba zan shi hao)，九贊二十二德(jiu zan er shi er de)，十贊總別五德(shi zan zong bie wu de)，總的來說是羅漢(arhat)，分別來說是四智。十一讚六德(shi yi zan liu de)，其中景師(jing shi)說，『永斷五支者』(yong duan wu zhi zhe)，指斷除五上分結。『成就六支者』(cheng jiu liu zhi zhe)，指成就六常住法，因爲念、慧和舍在六識門中恒常生起。基師(ji shi)說，『斷五支者』(duan wu zhi zhe)，指斷除五上分結和五下分結。『成就六支者』(cheng jiu liu zhi zhe)，指成就六念，又成就所行等六支，如前第三十四卷的記載和解釋。現在根據《阿含經》(Agama Sutra)所說，羅漢果(arhat fruit)能摧毀五蓋，守護六住，獲得一身念，降伏四魔等等。因此，這裡讚揚他的六德：一斷五蓋，二成六恒住，三獲四念住，四降伏四魔，五純善積集，六最上丈夫。十二贊七法(shi er zan qi fa)，十三贊九德(shi san zan jiu de)，十四贊八德(shi si zan ba de)。以上是讚美功德，或者有的是在廣贊之前略贊功德，或者有的是分別讚歎略贊中沒有說到的功德，仔細閱讀經文就可以理解。七段之中，第七段解釋學習的勝利，其中分為兩部分。首先依據法體來解釋，闡明為大眾五分說法。第二，舉出學習勝利的經文，按照次第解釋。前面說『諸說法師至若文若義者』(zhu shuo fa shi zhi ruo wen ruo yi zhe)，首先應當推尋經文中的六和意義中的十，使之能夠善於通達，這就是通達前面的法體。其次，『次復乃至宣說正法者』(ci fu nai zhi xuan shuo zheng fa zhe)，是抄錄解釋中法，提出意義上的困難，然後用五種方式解釋道理，所以稱為他轉五種釋。這裡抄錄前面的法體和解釋總合為一體。又應當像這樣安立自身，達到十種圓滿，這是第二部分辨別說法者的德行，也就是前面卷中說的，說法者是指成就……

【English Translation】 English version Then, approximately use the six aspects to clarify it. 'Leaving defilements' (離垢染者, lí gòu rǎn zhě) means leaving the entanglements and defilements of afflictions. 'Without turbidity or impurity' (無濁穢者, wú zhuó huì zhě) means leaving the latent tendencies of afflictions. 'Furthermore, first leaving afflictions and then leaving karma' (又初離煩惱后離於業, yòu chū lí fán nǎo hòu lí yú yè), first one escapes from afflictions, and then one escapes from karmic forces. There are fourteen sections in the brief and extensive praise: 1. Praising the six virtues (一讚六德, yī zàn liù dé), 2. Praising the four virtues (二贊四德, èr zàn sì dé), 3. Praising the five virtues (三贊五德, sān zàn wǔ dé), 4. Praising the six virtues (四贊六德, sì zàn liù dé), 5. Praising the seven virtues (五贊七德, wǔ zàn qī dé), 6. Praising the eight virtues (六贊八德, liù zàn bā dé), 7. Praising the eight virtues (七贊八德, qī zàn bā dé). 'Speaking of the three silences' (言三寂靜者, yán sān jìjìng zhě) refers to the silence of body, speech, and mind. 8. Praising the ten titles (八贊十號, bā zàn shí hào), 9. Praising the twenty-two virtues (九贊二十二德, jiǔ zàn èrshí'èr dé), 10. Praising the five virtues in general and specific terms (十贊總別五德, shí zàn zǒng bié wǔ dé), generally referring to an Arhat (羅漢, arhat), and specifically referring to the four wisdoms. 11. Praising the six virtues (十一讚六德, shíyī zàn liù dé), among which Master Jing (景師, Jǐng Shī) says, 'Those who have permanently severed the five branches' (永斷五支者, yǒng duàn wǔ zhī zhě) refers to cutting off the five higher fetters. 'Those who have accomplished the six branches' (成就六支者, chéngjiù liù zhī zhě) refers to accomplishing the six constant abiding dharmas, because mindfulness, wisdom, and equanimity constantly arise in the six sense doors. Master Ji (基師, Jī Shī) says, 'Those who have severed the five branches' (斷五支者, duàn wǔ zhī zhě) refers to cutting off the five higher fetters and the five lower fetters. 'Those who have accomplished the six branches' (成就六支者, chéngjiù liù zhī zhě) refers to accomplishing the six recollections, and also accomplishing the six branches such as conduct, as recorded and explained in the previous thirty-fourth volume. Now, according to the Agama Sutra (阿含經, Agama Sutra), the fruit of Arhat (羅漢果, arhat fruit) can destroy the five coverings, protect the six abodes, obtain one-body mindfulness, subdue the four demons, and so on. Therefore, here it praises his six virtues: 1. Cutting off the five coverings, 2. Accomplishing the six constant abodes, 3. Obtaining the four foundations of mindfulness, 4. Subduing the four demons, 5. Purely accumulating goodness, 6. Supreme hero. 12. Praising the seven dharmas (十二贊七法, shí'èr zàn qī fǎ), 13. Praising the nine virtues (十三贊九德, shísān zàn jiǔ dé), 14. Praising the eight virtues (十四贊八德, shísì zàn bā dé). The above is praising merits, or some are briefly praising merits before the extensive praise, or some are separately praising merits not mentioned in the brief praise. Reading the text carefully can lead to understanding. Among the seven sections, the seventh section explains the victory of learning, which is divided into two parts. First, based on the essence of the Dharma, it explains the fivefold way of teaching for the masses. Second, it cites the scriptures on the victory of learning and explains them in order. The previous saying 'All Dharma masters, regarding the text and meaning' (諸說法師至若文若義者, zhū shuō fǎ shī zhì ruò wén ruò yì zhě), one should first investigate the six in the text and the ten in the meaning, so that they can be well understood, which is to understand the previous essence of the Dharma. Secondly, 'Next, even to expounding the correct Dharma' (次復乃至宣說正法者, cì fù nǎizhì xuānshuō zhèngfǎ zhě) is to transcribe and explain the middle Dharma, raise difficulties in meaning, and then explain the principles in five ways, so it is called the five explanations of other-transformation. Here, transcribing the previous essence of the Dharma and the explanation are combined into one. Furthermore, one should establish oneself in this way to achieve the ten perfections, which is the second part to distinguish the virtues of the Dharma teacher, that is, as mentioned in the previous volume, a Dharma teacher refers to one who has achieved...

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十法等乃至廣說。如是自安立已立為眾說法者。次明第三說眾。又安處他令住恭敬無倒聽聞者。是第四必于聽眾。又應先贊大師功德者。此是第五略廣贊德。如是五分說正法者如五分音樂生自他喜又能引發自他利益者。此是第六明學勝利。前卷之初第三釋偈以為六分。依此處文故作此判。言若能如是善修學已當知具足五種勝利者。則前五分說一一分中皆具五利。亦可五分別得一利。一由通達體釋故。于佛言義解了不難。二由師德能善圓滿說諸法相。三由處眾說法故。能善起發自他廣大歡喜。四能安眾聽故。能引善出離。乃至天上人中稱譽遍滿。五由略廣贊佛。能生無量功德。自下第二舉學勝利廣解釋之。經中有四句。一汝等比丘應當安住修學勝利。此是戒學。二慧為上首。三解脫堅固。四念為增上。如此四句。文中具歷解釋二門次第解釋。初依體門。次依釋門。前中先總后別。複次如經中說住學勝利當知此經文義為體。此文總也。下別分別。先文后義。言文者。謂此經言汝等苾芻應當安住修學勝利者。此明戒學等。言此中有十二字者汝等字數有十二字。四名一句者。汝等比丘者是一名。應當安住是第二名。修學是第三名即三學也。勝利是第四名。四名雖別。同明一戒學名為一句。如是則攝名句字身者。明彼經文說此戒

【現代漢語翻譯】 現代漢語譯本 十法等乃至廣說。像這樣自己安立，並確立為替大眾說法的人。接下來闡明第三部分，即說法對象。又安置他人，使他們以恭敬心無顛倒地聽聞佛法，這是第四部分，即聽眾。還應首先讚歎大師的功德，這是第五部分，即略廣讚歎功德。像這樣五部分來說正法，就像五種樂器合奏，能使自己和他人喜悅，又能引發自己和他人利益。這是第六部分，闡明學習的勝利。前一卷的開頭，第三次解釋偈頌，分為六部分。依據這裡的文句，所以這樣判斷。如果能夠像這樣好好地修學，應當知道具足五種勝利。那麼，前面五部分說的每一部分都具備五種利益。也可以說五部分分別得到一種利益。第一，由於通達經文的體性解釋，所以對於佛所說的話和意義，理解起來不困難。第二，由於老師的德行，能夠很好地圓滿地宣說諸法的相狀。第三，由於在眾人中說法，能夠很好地引發自己和他人廣大的歡喜。第四，能夠使大眾安心聽法，能夠引導他們善於出離，乃至在天上人間都得到稱讚。第五，由於略廣地讚歎佛，能夠產生無量的功德。下面第二部分，舉出學習的勝利，廣泛地解釋它。經文中有四句話。第一句，『汝等比丘應當安住修學勝利』，這是戒學。第二句，『慧為上首』。第三句，『解脫堅固』。第四句，『念為增上』。這四句話，文中都詳細地解釋了，按照體門和釋門兩種次第來解釋。先總說，后別說。再次，就像經文中所說『住學勝利』，應當知道這句經文的意義是體。這句是總說。下面分別解釋。先說文，后說義。所謂文，就是說這句經文『汝等苾芻應當安住修學勝利』。這說明戒學等。這句經文中有十二個字，『汝等』兩個字，字數有十二個字。四個名稱為一句，『汝等比丘』是一個名稱，『應當安住』是第二個名稱，『修學』是第三個名稱，也就是三學。『勝利』是第四個名稱。四個名稱雖然不同，但都說明一個戒學，稱為一句。像這樣就攝取了名稱、句子、字身，說明那句經文說的是這個戒。

【English Translation】 English version The ten dharmas, etc., are explained extensively. Having thus established oneself and being established as one who speaks the Dharma to the assembly, next is the third aspect, which is speaking to the assembly. Furthermore, settling others, causing them to listen with reverence and without inversion, is the fourth aspect, which is the audience. Also, one should first praise the merits of the master; this is the fifth aspect, which is briefly and extensively praising merits. Speaking the true Dharma in these five aspects is like the harmony of five musical instruments, which can bring joy to oneself and others, and can also generate benefits for oneself and others. This is the sixth aspect, which clarifies the benefits of learning. At the beginning of the previous volume, the third explanation of the verses was divided into six parts. Based on the text here, this judgment is made. If one can cultivate and learn well in this way, one should know that one possesses five kinds of victories. Then, each of the five aspects mentioned earlier possesses five benefits. Alternatively, each of the five aspects can obtain one benefit. First, because of understanding the essence of the explanation, understanding the Buddha's words and meanings is not difficult. Second, because of the teacher's virtue, one can well and completely explain the characteristics of all dharmas. Third, because of speaking the Dharma in the assembly, one can well arouse great joy in oneself and others. Fourth, being able to settle the audience, one can lead them to good liberation, and even be praised throughout the heavens and among humans. Fifth, by briefly and extensively praising the Buddha, one can generate immeasurable merits. Below is the second part, which extensively explains the benefits of learning by citing them. There are four sentences in the sutra. The first sentence is, 'You bhikshus should abide in and cultivate the victory of learning'; this is the discipline of morality (戒學, jie xue). The second sentence is, 'Wisdom is the foremost (慧為上首, hui wei shang shou)'. The third sentence is, 'Liberation is firm (解脫堅固, jie tuo jian gu)'. The fourth sentence is, 'Mindfulness is supreme (念為增上, nian wei zeng shang)'. These four sentences are explained in detail in the text, according to the two orders of the essence and the explanation. First, the general is stated, then the specific. Again, as it says in the sutra, 'Abiding in the victory of learning', one should know that the meaning of this sutra passage is the essence. This sentence is the general statement. Below is the separate explanation. First the text, then the meaning. The so-called text refers to the sutra passage 'You bhikshus should abide in and cultivate the victory of learning'. This explains the discipline of morality, etc. There are twelve words in this sentence; the words 'you, etc. (汝等, ru deng)' have twelve letters. Four names make a sentence; 'you bhikshus (汝等比丘, ru deng biqiu)' is one name, 'should abide (應當安住, ying dang an zhu)' is the second name, 'cultivate learning (修學, xiu xue)' is the third name, which is the three learnings. 'Victory (勝利, sheng li)' is the fourth name. Although the four names are different, they all explain one discipline of morality, called a sentence. In this way, it encompasses the name, sentence, and body of the word, clarifying that the sutra passage speaks of this discipline.

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學十二字四名一句之時。則攝文六之內前三名句字身。言此中言說是學處相則攝行相者。此中言說相應名句字。是所學處是當心相。即攝行相。言如來言說本為比丘請問則攝機請者。彼經既云汝等比丘等。言則是本為比丘說此戒學。則是機請。如來所說言音則攝於語。是故此經一句具攝六文可知。如是慧為上首等諸句中皆隨相應知者。如彼經說慧為上首則攝四字。一名一句。亦有行相機請及語。若言解脫堅固念為增上亦攝六文。隨相應知。自下將經四句歷義門辨。義有十門。此中文有八段。初約地辨。謂地義中但說聲聞地者。前辨十七地今言地義中但說聲聞地者。以彼經言告諸比丘。明此句故知唯是聲聞地。或具五地者。若約五地辨此四句。此具五地。經言學勝利者是資糧地者。牒戒學是資糧地。慧為上首是加行地者。慧作十六行在暖等位中。解脫堅固念為增上是見地修地究竟地者。見修二道斷惑皆得解脫。念者見道有念覺支。修道有正念。究竟地十無學支亦有念亦有解脫不失。是名地義者結之。第二約相以辨。于相義中學勝利者是戒自相等者。彼明相義有三種五。初自等五。次異門等五。度所詮等五。今此文中但就初門自相共相分別四句故。言學勝利者。是戒自相。戒是色法無有相應共有。故但自相。慧為上首者具

二種相謂于慧自相者。慧體是自相也。所依助伴所緣名為共相者。所依是根。助伴是同時余心數法。所緣是境。相從併名為慧故是共相。解脫堅固者至是解脫自相者。解脫是擇滅。擇滅是其惑滅唯是自相。念為增上念是自相者。念是相應心數。亦唯攝於自相。次約第三作意等。言學勝利者非諸作意唯顯作意建立處所者。此明戒學非七作意。唯是作意所依處所。以依戒故而修作意。慧為上首者應知了相勝解作意者。了相勝解二作意唯方便道。慧為上首前約地中位在加行地。即是遠分。是故唯則了相勝解二作意也。解脫堅固者顯示乃至果作意者。對法等說遠離是斷上品無礙。攝樂斷中品無礙。方便究竟是斷下品無礙。方便究竟果作意是解脫道。今明解脫堅固是擇滅無為。由無礙解脫道得。故言顯示也。了相勝解是方便道觀察作意是勝進道。于彼解脫堅固無有功能不言顯示。念為增上者當知此顯觀察作意者。念體但憶已斷未斷惑事。與觀察作意所緣事同。故同相顯。由此道理于智等中應隨建立者。學勝利結四句所詮。於十智等中應隨建立。等者。等取六識九遍知三解脫門也。於十智中。慧為上首當來其等智。以位在加行地故也。或與解脫念為增上並非十智。對六識。戒學及解脫非六識攝。慧念二種意識相應。以對九遍知。解

【現代漢語翻譯】 現代漢語譯本 二種相，就智慧的自相來說，智慧的本體就是自相。所依賴的根、助伴（同時生起的其他心所法）以及所緣的境界，這些被稱為共相。因為這些因素共同作用才形成智慧，所以是共相。 『解脫堅固者至是解脫自相者』，解脫指的是擇滅（Nirvana, 涅槃），擇滅是煩惱的滅除，這僅僅是自相。 『念為增上，念是自相者』，念是相應的心所，也僅僅包含在自相中。 接下來，關於第三種作意等，『言學勝利者，非諸作意唯顯作意建立處所者』，這說明戒學（Śīla-śikṣā, 尸羅-尸叉）並非指七種作意，而僅僅是作意所依賴的處所。因為依靠戒律才能修習作意。 『慧為上首者，應知了相勝解作意者』，了相作意和勝解作意僅僅屬於方便道（Upāya-mārga, 優波耶-摩伽）。『慧為上首』，指的是在資糧位（加行位）中，處於遠分位，因此僅僅是了相作意和勝解作意。 『解脫堅固者，顯示乃至果作意者』，對法論等經典中說，遠離是指斷除上品煩惱的無礙道（Anantarya-mārga, 阿難多利耶-摩伽），攝樂斷除中品煩惱的無礙道，方便究竟是指斷除下品煩惱的無礙道。方便究竟的果作意是解脫道（Vimukti-mārga, 維穆克提-摩伽）。現在說明解脫堅固是擇滅無為（Asamskrta, 阿僧斯克塔），由無礙解脫道獲得，所以說是『顯示』。 了相勝解是方便道，觀察作意是勝進道。對於解脫堅固沒有作用，所以不說是『顯示』。 『念為增上者，當知此顯觀察作意者』，唸的本體只是憶念已斷和未斷的煩惱，與觀察作意所緣的事物相同，所以用相同的方式來顯示。 『由此道理于智等中應隨建立者』，學勝利總結了四句所詮釋的內容，在十智等中應該隨之建立。『等者』，包括六識、九遍知、三解脫門。 在十智中，慧為上首，指未來的等智，因為它處於加行位。或者與解脫念為增上，並非指十智。對於六識，戒學和解脫不屬於六識所攝。慧和念兩種與意識相應。對於九遍知，解脫...

【English Translation】 English version Regarding the two aspects, in terms of the self-aspect of wisdom (Prajñā, 般若), the essence of wisdom is the self-aspect. The supporting roots, assisting companions (other mental factors arising simultaneously), and the object of focus are called the common aspect. Because these factors work together to form wisdom, they are the common aspect. 'Liberation being firm' refers to the self-aspect of liberation, which is extinction through discernment (Nirvana, 涅槃). Extinction through discernment is the cessation of afflictions, and this is solely the self-aspect. 'Mindfulness being supreme, mindfulness is the self-aspect,' mindfulness is a corresponding mental factor and is also contained only within the self-aspect. Next, regarding the third kind of attention, etc., 'The benefit of learning, not all attentions, only reveals the place where attention is established,' this explains that moral discipline (Śīla-śikṣā, 尸羅-尸叉) does not refer to the seven kinds of attention, but only the place where attention relies. Because one cultivates attention by relying on moral discipline. 'Wisdom being foremost, one should know the attention of understanding characteristics and superior understanding,' the attention of understanding characteristics and superior understanding belong only to the path of skillful means (Upāya-mārga, 優波耶-摩伽). 'Wisdom being foremost' refers to being in the stage of accumulation (stage of application), being in the distant part, therefore it is only the attention of understanding characteristics and superior understanding. 'Liberation being firm, revealing even the resultant attention,' the Abhidharma (對法) and other scriptures say that separation refers to the unobstructed path (Anantarya-mārga, 阿難多利耶-摩伽) that cuts off the superior afflictions, the enjoyment of gathering cuts off the unobstructed path of the middle afflictions, and the ultimate of skillful means cuts off the unobstructed path of the inferior afflictions. The resultant attention of the ultimate of skillful means is the path of liberation (Vimukti-mārga, 維穆克提-摩伽). Now it is explained that liberation being firm is unconditioned extinction through discernment (Asamskrta, 阿僧斯克塔), obtained through the unobstructed path of liberation, therefore it is said to be 'revealing'. Understanding characteristics and superior understanding are the path of skillful means, and observing attention is the path of superior progress. It has no function in liberation being firm, so it is not said to be 'revealing'. 'Mindfulness being supreme, one should know that this reveals observing attention,' the essence of mindfulness is only remembering afflictions that have been cut off and have not been cut off, which is the same as the object of focus of observing attention, so it is revealed in the same way. 'According to this principle, one should establish it accordingly in wisdom, etc.,' the benefit of learning summarizes the content explained by the four sentences, and it should be established accordingly in the ten wisdoms, etc. 'Etc.' includes the six consciousnesses, the nine pervasive knowledges, and the three doors of liberation. Among the ten wisdoms, wisdom being foremost refers to the future equal wisdom, because it is in the stage of application. Or, with liberation, mindfulness being supreme does not refer to the ten wisdoms. Regarding the six consciousnesses, moral discipline and liberation are not included in the six consciousnesses. Wisdom and mindfulness are both associated with consciousness. Regarding the nine pervasive knowledges, liberation...

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脫堅固遍知是九遍知。戒慧念非九遍知。對三解脫義準可知。第四句依處辨。依處有三。一事依處。二時依處。三補特迦羅依處。事依處中復有三種。一根本事依處。二得方便事依處。三悲愍他事依處。根本事中有六。得方便事中有十二。悲愍他事中有五。如前卷說。今言依處義中依涅槃學處所攝者。學勝利等四句結于根本六事中但是第六涅槃也。言清凈行者。學勝利等四句于得方便十二行中但是清凈行。于悲愍他事依處五句中隨其所應但是后三。所謂教導贊勵慶喜。故云隨其所應起教導所謂教導乃至慶喜。問曰。學勝利等四句于根本事中何故不說勝進。得方便十二行中何故不說離行善行勝進分行自義行。悲愍他事五中何故不說離欲等耶。今釋通之。故云當知此中亦通有善等行。隨其最勝但說清凈行。上來但歷事依處中三辨學勝利等四句文竟。自下總對第三補特迦羅依處辨學勝利等四句經文。前明補特迦羅依處有二十七。學勝利但當出家補特迦羅。故云出家補特迦羅是補特迦羅依處。又依軟根等一切補特迦羅當知慶喜者。於二十七種人中有出家眾義者四句皆備。出家于中有根利鈍。亦有行中七。亦有由愿故有三。唯取聲聞非所餘聖人。唯取可救。亦有由行中九。如後文中說但除在家及不可救有障礙人非無縛人唯人非天

【現代漢語翻譯】 現代漢語譯本 脫離堅固的遍知是九遍知（jñāna，智慧）。戒、慧、念不是九遍知。對於三種解脫的意義，可以依此準則來理解。第四句要依據處所來辨別。依處有三種：一是事依處，二是時依處，三是補特迦羅（pudgala，人）依處。事依處中又有三種：一是根本事依處，二是得方便事依處，三是悲愍他事依處。根本事中有六種，得方便事中有十二種，悲愍他事中有五種，如前卷所說。現在所說的依處意義中，依止於涅槃學處所包含的內容，學勝利等四句總結于根本六事中，只是第六種涅槃。說到清凈行，學勝利等四句在得方便十二行中，只是清凈行。在悲愍他事依處的五句中，根據情況，只是后三種，即教導、贊勵、慶喜。所以說根據情況而起教導，乃至慶喜。問：學勝利等四句在根本事中，為什麼不說勝進？在得方便十二行中，為什麼不說離行、善行、勝進分行、自義行？在悲愍他事五種中，為什麼不說離欲等呢？現在解釋並貫通它們。所以說應當知道這裡也普遍有善等行，只是根據最殊勝的才說清凈行。以上只是歷數事依處中的三種，辨別學勝利等四句的文義完畢。下面總的針對第三種補特迦羅依處，辨別學勝利等四句的經文。前面說明補特迦羅依處有二十七種，學勝利只是針對出家補特迦羅。所以說出家補特迦羅是補特迦羅依處。又依據軟根等一切補特迦羅，應當知道慶喜是指，在二十七種人中，有出家眾的意義，四句都具備。出家眾中有根器利鈍的，也有行持中的七種，也有因為願力而有的三種。只取聲聞（śrāvaka，弟子），不是其餘聖人。只取可以救度的。也有因為行持中的九種，如後面的文中說，只是除去在家和不可救度、有障礙的人，不是沒有束縛的人，只是人，不是天人。

【English Translation】 English version The pervasive knowledge that transcends solidity is the nine knowledges (jñāna). Morality, wisdom, and mindfulness are not the nine knowledges. The meaning of the three liberations can be understood by analogy. The fourth phrase is distinguished by its basis (āśraya). There are three bases: the basis of things (artha-āśraya), the basis of time (kāla-āśraya), and the basis of individuals (pudgala-āśraya). Within the basis of things, there are three types: the fundamental basis of things, the basis of things for attaining means, and the basis of things for compassionating others. There are six types within the fundamental basis of things, twelve types within the basis of things for attaining means, and five types within the basis of things for compassionating others, as described in the previous chapter. Now, in the meaning of the basis being discussed, that which relies on the precepts of learning for nirvāṇa, the four phrases 'learning victory' etc., summarized within the six fundamental things, is only the sixth, nirvāṇa. Speaking of pure conduct, the four phrases 'learning victory' etc., within the twelve practices for attaining means, is only pure conduct. Within the five phrases of the basis of things for compassionating others, according to the situation, it is only the latter three, namely, teaching, praising, and rejoicing. Therefore, it is said that according to the situation, teaching arises, up to rejoicing. Question: Why are 'superior progress' not mentioned among the four phrases 'learning victory' etc., within the fundamental things? Why are 'renunciation practice', 'virtuous practice', 'superior progress division practice', and 'self-benefit practice' not mentioned among the twelve practices for attaining means? Why are 'freedom from desire' etc., not mentioned among the five things for compassionating others? Now, let's explain and connect them. Therefore, it should be known that virtuous practices etc., are also generally present here, but only pure conduct is mentioned according to what is most excellent. The above is only a detailed explanation of the three types within the basis of things, distinguishing the meaning of the four phrases 'learning victory' etc. Below is a general discussion of the sutra text of the four phrases 'learning victory' etc., in relation to the third basis of individuals. Previously, it was explained that there are twenty-seven types of individual bases. 'Learning victory' is only directed towards the ordained individual. Therefore, it is said that the ordained individual is the individual basis. Furthermore, based on individuals with soft faculties etc., it should be known that rejoicing refers to the meaning of the ordained community among the twenty-seven types of people, and all four phrases are complete. Among the ordained, there are those with sharp and dull faculties, there are also seven types in practice, and there are also three types due to vows. Only śrāvakas (disciples) are taken, not other sages. Only those who can be saved are taken. There are also nine types due to practice, as mentioned in the later text, but excluding laypersons and those who cannot be saved and have obstacles, not those without bonds, only humans, not devas.

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皆為四句所攝。故言又依軟根等一切補特迦羅應當知慶喜。以歷時依處。言又於過去現在時應當慶喜。已證得故正證得故者。諸比丘等於過現二世已證正證三學及果應當慶喜。言于現在時起于示現於未來時起教導及贊勵者。于現在丘起于示現。于未來比丘起于教導。第五約勝利辨。言勝利義中謂修三學速得圓滿是勝利義者。此於十義第六今在第五。總解釋之。諸謂比丘於三學速得圓滿是勝利。彼云勝利者。以要言之於應稱讚義而起稱讚。或法或人。第六約過患辨。言過患義中謂出家者不應行於異行不應儲余財物。此合第五今在第六。彼云過患義者。以要言之於應毀厭義而起毀厭或法或人。第七約所治及能治以辨。有其兩番。第二番云。又一切雜染行皆所治三學等行皆是能治者。彼云所治者。以要言之一切雜染行。能治義者。以要言之一切清凈行。第八約略及廣義以辨。可知。上來依體文義二門分別學利等四句經竟。自下第二依教釋中五門分別四句經文。所謂法義難次。則為五依。初約法故故名為學。由忍戒凈故舉忍辱等。言又為寂靜至故名為學者。寂靜破戒得戒清涼。除滅業垢。故名為學。言又應知前說相故至及因果故者。重解訓詞。依訓詞門曲有此五以釋得名。戒由相得名乃至從因果故得名。義門差別中已下。是第

四解義門差別也。曲有五門。一自性。二界。三時。四位。五人。言自性差別者至或過三百五十學處者。此明七聚尸羅為戒自性。于中從四重乃至七滅諍是二百五十。余有眾學戒。總為一。謂眾學戒。或分為二。惡作惡說。或開為一百乃至於于。今據威儀眾多並是。故云或過一百五十。界差別者至非界所繫者。范師云。無色名靜慮。名有通有局。伽論約通。故兼無色。如靜慮波羅蜜亦通無色。若依顯揚十三云。靜慮尸羅等至尸羅。則無色不名靜慮。對法論主說無色界中無異熟色。故略不說。建立色界律儀者。無粗異熟色故。克實曰空方便。亦遠分對治。治欲界破戒身語故。于定俱思上亦得假立身語遠離性。時差別者。可知。位差別者。依前卷位差別有二十五。今此文中但論五種三門。略不約論五種二門。言已入正法未成就者是下位者。已入佛法未成解脫分名下位。亦可解脫分名下位。次約二十七種補特迦羅分別。初在家出家二人唯說出家有四。一引了義經。二分別事究竟。三者行。四者果。行復有二。一邪行。二正行果。亦有二。一邪行果。二正行果。今此經中。但說正行及正行果。言如是戒等三學當知是名學之邊際者。三學若滿。眾行悉圓。果行雖多。不過三學。故云邊際也。又云如是經者此顯正方便四種瑜伽所攝

者。即是信欲精進慧名瑜伽。此即行體也。如是住三學者此顯正行果者。三學是前四瑜伽果。此中信欲為先至方便者。是修三慧方便次約別義以辨。別義有四。一分別差別名。二分別自體相。三訓釋言詞。四義門差別。訓釋言詞有五。一由相。二由自性。三由業。四由法。五由因果。義門差別亦有五種。一自性差別。二界差別。三時差別。四位差別。五人差別。今約別義四門分別學勝利等經文四句。于中有七。初舉四門分別修學。次約四門分別勝利。第三分別苾芻。四明安住。此四句總是戒學。五明慧為上首。六明解脫堅固。七解念為增上。初云于別義中乃至名之差別者。此是第一分別差別名也。初戒學者名為修學亦名為習亦得名修。言清凈身語正命現行是學自性者。此是第二分別戒體相以正語等為體。言由此正行屍羅忍辱等修顯發故名為學者。此是第三解訓詞也。云何名學正行屍羅。辨言複次。于解釋中法者謂於十二分教當知此是契經所攝者。明學勝利四句經文於十二部中是契經所攝。又是記莂由了義故者。如彼經說汝等比丘乃至念為增上等者。則記莂戒等得解脫果。當其記莂。第二約等起以辨。有四複次。初云謂應當說依止處所為欲自顯遍行智力故發起此經者。前明等起有三。一依事二依時三依人而說經法。故名

【現代漢語翻譯】 現代漢語譯本： 這些就是信、欲、精進、慧，名為瑜伽（yoga，意為相應、結合）。這就是修行的本體。像這樣安住於三學（tri-śikṣā，戒、定、慧三種學問）的人，這顯示了正確的修行果報。三學是前面四種瑜伽的果。其中，信和欲是首先到達方便之道的。接下來，根據個別的意義來辨別。個別的意義有四種：一是分別差別的名稱；二是分別自體相；三是訓釋言詞；四是義門差別。訓釋言詞有五種：一是由相；二是由自性；三是由業；四是由法；五是由因果。義門差別也有五種：一是自性差別；二是界差別；三是時差別；四是位差別；五是人差別。現在根據個別意義的四門來分別『學勝利』等經文的四句。其中有七點：首先，舉出四門來分別修學；其次，根據四門來分別勝利；第三，分別苾芻（bhikṣu，比丘，佛教出家男眾）；第四，闡明安住。這四句總的來說是戒學（śīla-śikṣā，戒律的學習）。第五，闡明慧（prajñā，智慧）為最上首要；第六，闡明解脫（vimoksha，從煩惱中解脫）的堅固；第七，解釋念（smṛti，正念）為增上。最初說『在個別意義中乃至名稱的差別』，這是第一種分別差別的名稱。最初的戒學者，名為修學，也名為習，也可以名為修。說到清凈的身語正命現行，這是學的自性，這是第二種分別戒體相，以正語等為體。說到由此正行屍羅（śīla，戒律）、忍辱（kṣānti，忍耐）等修行顯發，所以名為學者，這是第三種解釋訓詞。『如何名為學正行屍羅』，辨別說，進一步說，在解釋中，法（dharma，佛法）是指十二分教（dvādaśāṅga-buddhavacana，佛經的十二種分類），應當知道這是契經（sūtra，佛經）所攝。又是記莂（vyākaraṇa，預言、授記），因為是了義（nītārtha，究竟真實之義）的緣故。如那部經所說：『你們比丘乃至念為增上』等等，那麼記莂戒等得到解脫的果報，當其記莂。第二，根據等起（samutthāna，生起的原因）來辨別，有四種。最初說『應當說依止的處所，爲了想要自己顯示遍行智力（sarvatragamana-jñāna-bala，無礙的智慧力量），所以發起這部經』，前面闡明等起有三種：一是依事，二是依時，三是依人而說經法，所以名為等起。

【English Translation】 English version: These are faith, desire, diligence, and wisdom, known as yoga (meaning union or connection). This is the essence of practice. Those who abide in the three learnings (tri-śikṣā, the three trainings of ethics, concentration, and wisdom) demonstrate the fruit of correct practice. The three learnings are the result of the previous four yogas. Among them, faith and desire are the first to reach the path of skillful means. Next, we distinguish based on individual meanings. There are four types of individual meanings: first, distinguishing different names; second, distinguishing the characteristics of the self-nature; third, explaining the meaning of words; and fourth, distinguishing the differences in meaning. There are five types of explaining the meaning of words: first, by appearance; second, by self-nature; third, by action; fourth, by dharma; and fifth, by cause and effect. There are also five types of differences in meaning: first, differences in self-nature; second, differences in realms; third, differences in time; fourth, differences in stages; and fifth, differences in people. Now, based on the four aspects of individual meaning, we distinguish the four sentences of the sutra on 'the benefits of learning.' There are seven points: first, listing the four aspects to distinguish learning and practice; second, distinguishing the benefits based on the four aspects; third, distinguishing the bhikṣu (Buddhist monk); fourth, clarifying abiding. These four sentences are generally about ethical learning (śīla-śikṣā). Fifth, clarifying that wisdom (prajñā) is the foremost; sixth, clarifying the firmness of liberation (vimoksha, freedom from suffering); and seventh, explaining mindfulness (smṛti) as supreme. The initial statement 'in individual meaning, even the difference in names' is the first type of distinguishing different names. The initial ethical learner is called learning and practice, also called habit, and can also be called cultivation. Speaking of pure body, speech, and right livelihood in action, this is the self-nature of learning, which is the second type of distinguishing the characteristics of ethical conduct, with right speech, etc., as its essence. Speaking of the manifestation of ethical conduct (śīla), patience (kṣānti), etc., through this correct practice, hence it is called a learner, which is the third type of explaining the meaning of words. 'What is called learning correct ethical conduct (śīla)?' Distinguishing and saying, furthermore, in the explanation, dharma refers to the twelve divisions of the teachings (dvādaśāṅga-buddhavacana), and it should be known that this is included in the sutras. It is also a prediction (vyākaraṇa), because it is of definitive meaning (nītārtha). As that sutra says, 'You monks, even mindfulness is supreme,' etc., then the prediction of ethical conduct, etc., obtains the fruit of liberation, when it is predicted. Second, distinguishing based on the arising (samutthāna), there are four types. The initial statement 'it should be said that the place of reliance is for the purpose of manifesting one's own pervasive wisdom power (sarvatragamana-jñāna-bala), therefore this sutra is initiated,' the previous explanation of the arising has three aspects: first, based on the event; second, based on the time; and third, based on the person, the sutra is spoken, therefore it is called arising.

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等起。今明如來有遍行智力。須知依事依人。故說此教。第二云又為顯示精勤修習清凈行者。為顯清凈行人說此四句。言及為顯示重財利者至速得圓滿三學勝利者。為化耽著財利諸比丘等令修三學。故說此四句。第三云又為顯示四種比丘體故。此句是總。此中經云學勝利者為令遠離種姓形相苾芻體故者。比丘不應持于種姓身形端正。要須持戒學學勝利者。方名比丘。及令遠離至苾芻體故者。有諸比丘外相詐現威儀者。內恒違犯。今遠離彼故。說持戒學勝利體。慧為上首者為令遠離計著虛妄聲譽稱讚苾芻體故。明求真智勿著聲譽。解脫堅固念為增上者勸令修習真實正行苾芻體故者。既離虛妄便修真實也。所以者何已下。釋成上說也。第四複次。文可知也。第三約義以辨。先就總義分別。后約別義。前中若依上卷總義通利鈍二人。約行有七。謂多貪多瞋多癡著我思覺等分薄塵。或亦通備。約愿有三。謂三乘唯是聲聞。以彼經說告諸比丘。比丘近佛。唯聲聞眾故非獨覺。獨覺出無佛世故云獨覺別覺悟故。亦非菩薩以各各別調己眷屬故。不說共住修戒勝利。于有般涅槃無般涅槃中但說般涅槃人。已入佛法正法者非未入。除有障礙無三乘性人。取無有障礙者。亦具縛者不具縛非無縛者。以經中勸云應當安住修學勝利故知非無縛人

【現代漢語翻譯】 現代漢語譯本 等起（因緣生起）。現在說明如來具有普遍的智慧和力量，必須瞭解依據何事、針對何人，所以宣說此教法。 第二點是，爲了顯示精勤修習清凈梵行的人，爲了顯示清凈修行人而說這四句（經文）。說到『爲了顯示重視財利的人迅速獲得圓滿三學的勝利』，是爲了教化貪戀財利的諸位比丘等，令他們修習三學（戒、定、慧），所以宣說這四句（經文）。 第三點是，爲了顯示四種比丘的體性。這句是總綱。其中經文說『學勝利者，爲了令遠離種姓形相的比丘體性』，意思是比丘不應該執著于種姓和身形端正，必須持有戒律，學習並獲得勝利，才能稱為比丘。以及『令遠離...比丘體性』，有些比丘外表假裝莊嚴，內心卻常常違犯戒律，現在爲了遠離他們，所以宣說持有戒律，學習並獲得勝利的體性。『以智慧為首要』，是爲了令遠離計較執著虛妄聲譽稱讚的比丘體性，表明要追求真正的智慧，不要執著于聲譽。『解脫堅固念為增上』，是勸令修習真實正行的比丘體性，既然遠離虛妄，就應該修習真實。『所以者何』以下，是解釋併成就以上所說。 第四點，文義可以自己理解。第三點是依據義理來辨別。先就總的義理來分別，后就個別的義理來分別。前面一點中，如果依據上卷的總義，則通用於根器利鈍的兩種人。就修行方面來說，有七種情況：貪慾多、嗔恚多、愚癡多、執著我見、思覺等分、薄塵，或者也可能兼具多種情況。就願望方面來說，有三乘，但主要是聲聞乘，因為經中說『告訴諸位比丘，比丘親近佛陀，只有聲聞眾』，所以不是獨覺乘。獨覺出現在沒有佛陀的時代，所以說『獨覺獨自覺悟』。也不是菩薩乘，因為菩薩各自調伏自己的眷屬，不說共同安住修習戒律的勝利。 在有餘涅槃和無餘涅槃中，只說證入涅槃的人，是已經進入佛法正法的人，不是未進入的人。排除有障礙、沒有三乘根性的人，選取沒有障礙的人。也包括有束縛的人，不包括沒有束縛的人，不是沒有束縛的人。因為經中勸說『應當安住修學勝利』，所以知道不是沒有束縛的人。

【English Translation】 English version Conditioned arising. Now, it is explained that the Tathagata possesses universal wisdom and power, and it is necessary to understand based on what matter and for whom this teaching is expounded. The second point is to show those who diligently cultivate pure conduct. These four sentences (of scripture) are spoken to show pure practitioners. Speaking of 'to show those who value wealth and profit quickly attain the victory of the complete three learnings,' it is to teach those Bhikshus (monks) who are attached to wealth and profit, so that they cultivate the three learnings (sila, samadhi, prajna), therefore these four sentences (of scripture) are spoken. The third point is to show the nature of the four types of Bhikshus. This sentence is the general outline. Among them, the scripture says 'those who learn victory, in order to make them stay away from the Bhikshu nature of lineage and appearance,' meaning that Bhikshus should not be attached to lineage and handsome appearance, they must hold the precepts, learn and obtain victory, then they can be called Bhikshus. And 'to make them stay away from...Bhikshu nature,' some Bhikshus pretend to be dignified in appearance, but often violate the precepts in their hearts. Now, in order to stay away from them, it is said to hold the precepts, learn and obtain the nature of victory. 'With wisdom as the most important,' it is to make them stay away from the Bhikshu nature of calculating and clinging to false reputation and praise, indicating that one should pursue true wisdom and not be attached to reputation. 'Liberation and firm mindfulness are increased,' it is to encourage the Bhikshu nature of cultivating true and correct conduct. Since one stays away from falsehood, one should cultivate truth. 'Why is that so' below is to explain and accomplish what was said above. The fourth point, the meaning of the text can be understood by oneself. The third point is to distinguish according to the meaning. First, distinguish according to the general meaning, and then according to the individual meaning. In the previous point, if based on the general meaning of the upper volume, it applies to both people with sharp and dull faculties. In terms of practice, there are seven situations: much greed, much anger, much delusion, attachment to self-view, equal division of thought and perception, thin dust, or it may also have a combination of multiple situations. In terms of vows, there are the three vehicles, but mainly the Sravaka (hearer) vehicle, because the scripture says 'tell the Bhikshus, the Bhikshus are close to the Buddha, only the Sravaka assembly,' so it is not the Pratyekabuddha (solitary Buddha) vehicle. Pratyekabuddhas appear in the era without Buddhas, so it is said 'Pratyekabuddhas awaken alone.' It is also not the Bodhisattva vehicle, because Bodhisattvas each tame their own dependents, and do not talk about living together to cultivate the victory of precepts. Among Nirvana with remainder and Nirvana without remainder, only those who enter Nirvana are mentioned, those who have already entered the Buddhadharma and the correct Dharma, not those who have not entered. Exclude those who have obstacles and do not have the nature of the three vehicles, and select those who have no obstacles. It also includes those who are bound, not those who are not bound, not those who are not bound. Because the scripture advises 'one should abide in cultivating and learning victory,' so it is known that it is not those who are not bound.

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。唯人非天。無出家法。故非比丘。故除天也也。言如於學勝利乃至五種差別者。如此義門差別中五修分別修學戒體。如是于慧為上首乃至念為增上等。亦應以自性界以時以位人分別亦爾。上來以四門分別修學竟。自下第二約四門分別勝利。言此中勝利者是功德增進圓滿名差別者。則是勝利名差別門。亦名勝利亦名功德亦名增進亦名圓滿。名之差別。如說當觀十種勝利是其自性者。此解體性。十種勝利如下當釋。言此法能有饒益應可稱讚故名勝利者。此解訓詞。又復此至名勝利者。明其戒學熏識成種。隨所生處應隨逐。故名勝利。又復此法稱讚所隨故名勝利者。但能持戒心有稱讚。此三複次總解總贊也。門差別者至乃至廣說者。即是十句義門差別。可知也。第三約四門分別苾芻中。言具足別解脫律儀眾同分是其自性者。于別解脫上假立眾同分。眾同分是比丘自性。以薩婆多和合為僧自性。言于其形色至名為苾芻者。此訓詞也。剃除鬚髮著袈裟等故言其形色等。言門差別者。謂剎帝利等差別故者。明苾芻中有四姓出家不同也。第四約四門明其安住。言此中住者至名之差別者。此釋住名差別。住者亦俯就於時亦名精勤亦名修習。此住自性離所說學無有別性者。解自性也。第五約四門解慧為上首。言門差別者隨其所應如前安

【現代漢語翻譯】 現代漢語譯本 唯有人而非天。因為沒有出家之法，所以不是比丘（bhiksu，受過具足戒的出家男子）。因此要排除天人。 所說的如在學、勝利乃至五種差別，是指在這樣的義理差別中，通過五種修行來分別修學戒體。如同以智慧為首要，乃至以正念為增上等，也應該以自性、界限、時間、地位、人來進行分別。以上是用四門來分別修學完畢。 下面第二部分是用四門來分別勝利。所說的『此中勝利』，是指功德增長圓滿，『名差別』則是勝利名稱的差別之門。也稱為勝利，也稱為功德，也稱為增長，也稱為圓滿，這是名稱的差別。如所說應當觀察十種勝利，這是它的自性。 『此法能夠饒益，應該可以稱讚，所以名為勝利』，這是解釋訓詞。『又，此至名為勝利』，說明戒學熏習成識種，無論生在何處都應隨逐，所以名為勝利。『又，此法稱讚所隨，故名為勝利』，只要能夠持戒，心中有稱讚。這三重解釋是總的解釋和總的讚歎。 『門差別』乃至廣說，就是十句義理的差別，可以理解。第三部分是用四門來分別比丘。 『具足別解脫律儀眾同分是其自性』，在別解脫上假立眾同分。眾同分是比丘的自性，以薩婆多（Sarvastivada，一切有部）的和合作為僧團的自性。 『于其形色乃至名為苾芻』，這是訓詞。剃除鬚髮，穿著袈裟等，所以說其形色等。 『門差別，謂剎帝利（Ksatriya，古印度社會四種姓之一，指武士和統治者）等差別故』，說明比丘中有四種姓出家不同。 第四部分是用四門來說明安住。『此中住者乃至名之差別』，這是解釋住的名稱差別。住，也俯就於時，也稱為精勤，也稱為修習。『此住自性離所說學無有別性』，這是解釋自性。第五部分是用四門來解釋以智慧為首要。 『門差別』，隨其所應，如前安住。

【English Translation】 English version Only humans, not gods, can be bhikshus (bhiksu, a fully ordained male monastic) because there is no ordination method for gods. Therefore, gods are excluded. The statement 'such as in learning, victory, and even five kinds of differences' refers to the five practices in these doctrinal differences to separately study and practice the precepts. Just as with wisdom as the foremost, and mindfulness as the supreme, one should also differentiate based on self-nature, boundaries, time, position, and person. The above completes the separate study and practice using the four aspects. The second part below uses the four aspects to differentiate victories. The statement 'victory herein' refers to the increase and perfection of merit. 'Name difference' is the aspect of the difference in the name of victory. It is also called victory, also called merit, also called increase, and also called perfection. These are the differences in names. As it is said, one should observe the ten kinds of victories, which is its self-nature. The statement 'this Dharma can benefit and should be praised, therefore it is called victory' explains the definition. 'Furthermore, this leads to being called victory' clarifies that the learning of precepts cultivates consciousness into a seed, which should follow wherever one is born, therefore it is called victory. 'Furthermore, this Dharma is followed by praise, therefore it is called victory' means that as long as one can uphold the precepts, there is praise in the heart. These three explanations are a general explanation and a general praise. 'Aspect difference' and so on, which is the difference in the meaning of the ten sentences, can be understood. The third part uses the four aspects to differentiate bhikshus. 'Possessing the Pratimoksha (Pratimoksha, the code of monastic discipline) vows and the commonality of the assembly is its self-nature.' The commonality of the assembly is hypothetically established upon the Pratimoksha. The commonality of the assembly is the self-nature of a bhikshu, with the harmony of the Sarvastivada (Sarvastivada, a major early Buddhist school) as the self-nature of the Sangha (Sangha, the Buddhist monastic community). 'Regarding its form and appearance, it is called bhikshu' is the definition. Shaving the head and beard, wearing the kasaya (kasaya, monastic robes), etc., are why it is said to be its form and appearance. 'Aspect difference, such as the difference of Kshatriyas (Ksatriya, one of the four varnas (social classes) of ancient India, referring to warriors and rulers), etc.' clarifies that there are different castes among bhikshus. The fourth part uses the four aspects to explain abiding. 'Abiding herein, and so on, is the difference in names' explains the difference in the name of abiding. Abiding also accommodates time, and is also called diligence, and also called practice. 'This abiding self-nature has no difference from the learning that is spoken of' explains the self-nature. The fifth part uses the four aspects to explain wisdom as the foremost. 'Aspect difference', as appropriate, is like the previous abiding.

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立者。如前第一解修學中門差別義有五。一自性差別。二界差別。三時差別。四位差別。五人差別。今解慧為上首中。亦應同彼。故言如前安立。第六約四門明解脫堅固。言牟尼者。舊翻名滿足。今三藏云此云寂靜也。第七約四門解念為增上。言又復如前隨其所應當知差別者。如前所明自性界時位人等五門差別。上來多門總是釋五門中第三約義辨竟。自下第四約其釋難以辨。依前難門有五。一者為未了義得顯了故。二者語相違故。三者與四道相違。四者不定顯示。五者究竟非現見故。於此五難之中但釋二難。一為未了義得顯了難。二語相違難。于中初有一段釋未了難。次有二段釋語相違難。第三有二問答重釋未了義難。第四散釋經文。云初云。問住學勝利者義何謂耶答此增語至見勝功德住者。增語是名。名能增上語言故名增語。直道應云此名顯示戒學見勝功德住。乃至念為增上者至不生喜足者。由念籌量所得滿不滿等。故於少下劣不生喜足。次有二段釋語相違難。初門于余經中至非增上心者。余經中說戒定慧三前後次第。此中戒后則說于慧不明心學耶。答乃至則是顯示增上心學者。答意文雖不說。已在所說中故。如此中顯示住學勝利之言。即顯聞等攝受無悔等得三摩地。是故已在說中也。下引說證成。如世尊說至所謂

【現代漢語翻譯】 現代漢語譯本： 立宗者，如前面第一解修學中門的差別義有五種。一是自性差別，二是界差別，三是時差別，四是位差別，五是人差別。現在解釋以慧為首要，也應該與前面相同，所以說『如前安立』。第六，通過四門闡明解脫的堅固。所說的『牟尼』（Muni），舊譯為『滿足』，現在三藏法師說，這裡的意思是『寂靜』。第七，通過四門解釋念為增上。所說的『又如前面隨其所應當知差別』，如前面所闡明的自性、界、時、位、人等五門差別。上面多種方式總是在解釋五門中第三種，即約義辨析完畢。下面第四種，約其解釋的難點來辨析。依據前面的難點有五種：一是為未了之義得以顯了的緣故；二是語言相違的緣故；三是與四道相違；四是不定顯示；五是究竟並非現見之故。在這五種難點之中，只解釋兩種難點：一是為未了之義得以顯了的難點，二是語言相違的難點。其中，首先有一段解釋未了義的難點，其次有兩段解釋語言相違的難點，第三有兩段問答，重新解釋未了義的難點，第四是分散地解釋經文。說最初說：『問：住學的勝利者，其意義是什麼呢？』回答說：『此增語至見勝功德住者』，增語是名稱，名稱能夠增上語言，所以叫做增語。直接說應該是『此名顯示戒學見勝功德住』。乃至『念為增上者至不生喜足者』，因為通過念來衡量所得的滿與不滿等等，所以對於少量或低劣的事物不生喜足。其次有兩段解釋語言相違的難點。第一段：『于余經中至非增上心者』，其他經典中說戒、定、慧三者有前後次第，這裡在戒之後就說慧，是不明心學嗎？回答說：『乃至則是顯示增上心學者』，回答的意思是，文句雖然沒有說，但已經在所說的內容之中了。如此處顯示住學的勝利之言，就顯示了聞等攝受無悔等，得到三摩地。所以已經在所說之中了。下面引用佛說來證明，如世尊說：『所謂』

【English Translation】 English version: The establisher. As in the first explanation of the differences in the middle gate of learning, there are five aspects: 1. Difference in self-nature; 2. Difference in realm; 3. Difference in time; 4. Difference in position; 5. Difference in person. Now, in explaining wisdom as the foremost, it should also be the same as before. Therefore, it is said, 'Established as before.' Sixth, the firmness of liberation is clarified through the four gates. The term 'Muni' (Sage), was formerly translated as 'fulfillment.' Now, the Tripitaka master says that it means 'tranquility' here. Seventh, the enhancement of mindfulness is explained through the four gates. The saying 'Also, as before, according to what is appropriate, the differences should be known' refers to the five differences of self-nature, realm, time, position, and person, as explained before. The above various methods are all about explaining the third of the five gates, which is the completion of distinguishing by meaning. Below is the fourth, which distinguishes by the difficulty of explanation. Based on the previous difficulties, there are five: 1. For the sake of clarifying the meaning that was not yet understood; 2. Because the language contradicts; 3. Contradicting the four paths; 4. Indefinite display; 5. Ultimately not being directly seen. Among these five difficulties, only two are explained: 1. The difficulty of clarifying the meaning that was not yet understood; 2. The difficulty of contradictory language. Among them, first, there is a section explaining the difficulty of the meaning that was not yet understood. Second, there are two sections explaining the difficulty of contradictory language. Third, there are two questions and answers, re-explaining the difficulty of the meaning that was not yet understood. Fourth, the scriptures are explained in a scattered manner. It says initially: 'Question: What is the meaning of the victory of abiding in learning?' The answer is: 'This augmentative speech to the abode of seeing superior merit.' Augmentative speech is a name. A name can enhance language, so it is called augmentative speech. Directly speaking, it should be 'This name shows the abode of seeing superior merit in the precepts.' Even to 'Mindfulness as enhancement to not generating satisfaction.' Because one measures the fullness and unfullness of what is obtained through mindfulness, one does not generate satisfaction with little or inferior things. Next, there are two sections explaining the difficulty of contradictory language. The first section: 'In other sutras to not being an enhanced mind.' Other sutras say that precepts, concentration, and wisdom have a sequential order. Here, after precepts, wisdom is mentioned, is it not clarifying the learning of the mind? The answer is: 'Even to showing the learner of the enhanced mind.' The meaning of the answer is that although the sentence does not say it, it is already within what is said. Just as the words showing the victory of abiding in learning here show that hearing and so on receive no regret and so on, obtaining Samadhi. Therefore, it is already within what is said. Below, the Buddha's words are quoted to prove it, as the World Honored One said: 'So-called'

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慧根者。明慧根力勝也。由諸比丘乃至俱時而說者。引經證定由慧所引。故但說慧。則影說所引之定。然定慧同時。次問答可解。第三有二問答重釋未了義難。初問答可解。第二問答中。言又于解脫乃至最為堅固者。于無常法中慧為上極。解脫常故最為堅固。故別名堅固。第四散釋經文于中有二。初約常守尸羅等釋經四句。后引佛說戒等有名以釋經文。前中初釋住學勝利。二釋后三句義。前中初總標舉觀十勝利常守戒等。名住學勝利。次列釋其義。于中有二。初釋十句義。后釋常守戒等五句。前中有二。初釋句義次明攝十為三開三為十。一者令僧無染污。二者令僧得安樂住者。此二各攝前九。三者令佛聖教長時隨轉者。獨攝第十。言此中由七種隨護顯示無染污住及安樂住者。七攝二中前二。則是攝前九也。于中初一攝總句。次一攝第二第三。次一攝第四第五。次四各攝一。最後一句顯示聖教長時隨轉。是前七外。按四分律云。自今已去與諸比丘結戒集十句義。一攝取于僧。二令僧歡喜。三令僧安樂。四令未信者令住。五已信者令增長。六難調者令調順。七慚愧者得安樂。八斷現在有漏。九斷未來有漏。十正法得久住。首律師疏釋云。此明結戒之益。就中初三利戒法體。出生眾法功德。第二次有六利。明別行功德生善滅

【現代漢語翻譯】 現代漢語譯本 『慧根』（Huigen）：指明慧的根力殊勝。『由諸比丘乃至俱時而說者』：引用經文來證實和確定是由智慧所引導的。所以只說『慧』，就間接地包含了由慧所引導的『定』（Ding）。然而，『定』和『慧』是同時存在的。接下來的問答可以理解。第三部分有兩段問答，重新解釋了未完成的意義和困難。第一段問答可以理解。第二段問答中，『言又于解脫乃至最為堅固者』：在無常的法中，智慧是最高級的。解脫是常住的，所以最為堅固，因此又名『堅固』。第四部分分散地解釋經文，其中有兩部分。第一部分是根據常守尸羅（Changshou Shila）等來解釋經文的四句。后一部分引用佛陀所說的戒等名稱來解釋經文。前一部分中，首先解釋『住學勝利』（Zhuxue Shengli），然後解釋后三句的意義。前一部分中，首先總的標舉觀察十種勝利、常守戒等，名為『住學勝利』。其次，列出並解釋其意義。其中有兩部分。首先解釋十句的意義，然後說明將十句歸納為三句，再將三句展開為十句。『一者令僧無染污』（Yizhe ling seng wu ranwu），『二者令僧得安樂住者』（Erzhe ling seng de anle zhu zhe）：這兩句各自包含了前面的九句。『三者令佛聖教長時隨轉者』（Sanzhe ling fo shengjiao changshi suizhuan zhe）：單獨包含了第十句。『言此中由七種隨護顯示無染污住及安樂住者』：七種隨護包含了前面兩句，也就是包含了前面的九句。其中，第一句包含總句，第二句包含第二句和第三句，第三句包含第四句和第五句，接下來的四句各自包含一句。最後一句顯示聖教長時隨轉，是前七句之外的內容。按照《四分律》（Sifenlü）所說：『自今已去與諸比丘結戒集十句義』：一、攝取于僧；二、令僧歡喜；三、令僧安樂；四、令未信者令住；五、已信者令增長；六、難調者令調順；七、慚愧者得安樂；八、斷現在有漏；九、斷未來有漏；十、正法得久住。《首律師疏》（Shoulüshi Shu）解釋說：『此明結戒之益。就中初三利戒法體。出生眾法功德。第二次有六利。明別行功德生善滅』

【English Translation】 English version 『Huigen』 (Root of Wisdom): Refers to the superior power of clear wisdom. 『You zhu biqiu naizhi jushi er shuo zhe』 (Those who speak from the bhikkhus to the assembly): Quoting scriptures to confirm and establish that it is guided by wisdom. Therefore, only 『hui』 (wisdom) is mentioned, which indirectly includes 『ding』 (concentration) guided by wisdom. However, 『ding』 and 『hui』 exist simultaneously. The following questions and answers can be understood. The third part has two sets of questions and answers, re-explaining the unfinished meaning and difficulties. The first set of questions and answers can be understood. In the second set of questions and answers, 『Yan you yu jietuo naizhi zuiwei jiangu zhe』 (Furthermore, in liberation, it is the most firm): In impermanent dharmas, wisdom is the highest. Liberation is permanent, so it is the most firm, hence it is also called 『Jiangu』 (Firm). The fourth part dispersedly explains the scriptures, which has two parts. The first part is to explain the four sentences of the scriptures based on Changshou Shila (Constant adherence to precepts), etc. The latter part quotes the names of precepts, etc. spoken by the Buddha to explain the scriptures. In the former part, first explain 『Zhuxue Shengli』 (Victory of abiding in learning), and then explain the meaning of the last three sentences. In the former part, first generally state the observation of the ten victories, constant adherence to precepts, etc., called 『Zhuxue Shengli』. Secondly, list and explain its meaning. There are two parts. First explain the meaning of the ten sentences, and then explain that the ten sentences are summarized into three sentences, and then the three sentences are expanded into ten sentences. 『Yizhe ling seng wu ranwu』 (First, to make the Sangha free from defilement), 『Erzhe ling seng de anle zhu zhe』 (Second, to enable the Sangha to live in peace and happiness): These two sentences each contain the previous nine sentences. 『Sanzhe ling fo shengjiao changshi suizhuan zhe』 (Third, to enable the Buddha's teachings to be transmitted for a long time): It alone contains the tenth sentence. 『Yan ci zhong you qi zhong suihu xianshi wu ranwu zhu ji anle zhu zhe』 (It is said that the seven kinds of protection show undefiled dwelling and peaceful dwelling): The seven kinds of protection contain the previous two sentences, which is to contain the previous nine sentences. Among them, the first sentence contains the general sentence, the second sentence contains the second and third sentences, the third sentence contains the fourth and fifth sentences, and the following four sentences each contain one sentence. The last sentence shows that the holy teachings are transmitted for a long time, which is outside the previous seven sentences. According to the Sifenlü (Four-Part Vinaya): 『Zi jin yi qu yu zhu biqiu jie jie ji shi ju yi』 (From now on, the ten meanings of gathering precepts with the bhikkhus): 1. To gather in the Sangha; 2. To make the Sangha happy; 3. To make the Sangha peaceful; 4. To make the unbelievers stay; 5. To make the believers grow; 6. To make the difficult to tame be tamed; 7. To make the ashamed be peaceful; 8. To cut off the present outflows; 9. To cut off the future outflows; 10. To make the Dharma last long. Shoulüshi Shu (Commentary on the Head Lawyer's Commentary) explains: 『This explains the benefit of concluding precepts. Among them, the first three benefit the body of the precept Dharma, giving birth to the merits of all Dharmas. The second time there are six benefits. It shows that the merits of separate practice produce good and destroy』

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惡利。第三次有一利。正明興建正法行。攝取于僧者。此經廣教縷纏任持。行者離於身口七支等過。如縷貫華便不分散。故曰攝取。身口既離行令柔和。名之為僧。既制此戒。令諸比丘半月一說。相與同遵絕於違諍。故曰令僧歡喜。依教奉修。來世必克極大果報。以自通神。故曰令僧安樂。自下六利是別行利法。就中有二。初有二利明生善。次有四利明調伏滅惡行也。下釋常守尸羅等五句。如文可解。上釋住學勝利。下釋后三句義。言如是行者常守尸羅堅守尸羅者。牒上持戒也。下正釋三句之義。文相可解。上來約常守尸羅等釋經四句竟。自下第二引說戒等有多種以釋經文。事善戒者。近事。比丘戒者。出家五眾戒。近住戒者。一日一夜戒。靜慮戒等至戒者。定共戒。聖所愛戒者。道共戒也。言依苾芻戒由最勝故者。比丘戒能生禪無漏戒。故名最勝。世間解脫者是假名。以世俗道不能斷結不得無為故。自下第五約次第以辨。于次第中先應住比丘尸羅。次應聽受如來正法。是聞慧。應如理作意思惟。是思慧。如是行者乃至漸圓滿故者。前卷說次第有三。一者圓滿次第。二者解釋次第。三者能成次第。此即第一圓滿次第也。能成次第可知。解釋次第者。謂善教誡聲聞弟子一切應作不應作事故名。大師者。泛舉大師等經文解

【現代漢語翻譯】 現代漢語譯本 阿難（Ānanda，佛陀的十大弟子之一）。第三次有一利。正明興建正法行。攝取于僧者，此經廣教，如縷纏繞任持。修行者遠離身口七支等過失，如用線將花朵串聯起來，便不會分散。所以說『攝取』。身口既然遠離過失，行為就變得柔和，這稱之為『僧』（Saṃgha，佛教僧團）。既然制定了這些戒律，就讓各位比丘每半月誦說一次，相互共同遵守，杜絕違背爭執。所以說『令僧歡喜』。依照教義奉行修持，來世必定能夠獲得極大的果報，以此來神通自在。所以說『令僧安樂』。下面的六利是分別修行的利益。其中有兩利說明產生善，接著有四利說明調伏滅除惡行。下面解釋『常守尸羅』（Śīla，戒律）等五句，按照字面意思就可以理解。上面解釋了安住于學習的勝利，下面解釋後面三句的含義。說『如是行者常守尸羅堅守尸羅者』，是重複上面所說的持戒。下面正式解釋這三句的含義，文句的意思可以理解。上面是圍繞『常守尸羅』等解釋經文的四句完畢。從下面開始，第二部分引用說戒等多種方式來解釋經文。『事善戒者』，指近事（Upāsaka/Upāsikā，在家男女信徒）戒。『比丘戒者』，指出家五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）的戒律。『近住戒者』，指一日一夜戒。『靜慮戒等至戒者』，指定共戒。『聖所愛戒者』，指道共戒。說『依苾芻戒由最勝故者』，比丘戒能夠產生禪定和無漏戒，所以稱為最勝。『世間解脫者』是假名，因為世俗的道不能斷除煩惱，不能證得無為的境界。從下面開始，第五部分是按照次第來辨析。在次第中，首先應當安住于比丘的尸羅，其次應當聽受如來的正法，這是聞慧（Śruta-mayā prajñā，聽聞而得的智慧）。應當如理作意思惟，這是思慧（Cintā-mayā prajñā，思考而得的智慧）。『如是行者乃至漸圓滿故者』，前卷說次第有三種，一是圓滿次第，二是解釋次第，三是能成次第。這裡指的是第一種圓滿次第。能成次第可以知道。解釋次第是指善於教誡聲聞弟子一切應該做和不應該做的事情，所以稱為大師。『大師者』，泛指大師等經文的解釋。

【English Translation】 English version Ānanda (one of the ten principal disciples of the Buddha). The third time there is a benefit. Righteousness illuminates the establishment of the correct Dharma practice. 'Gathering in the Sangha' (Saṃgha, the Buddhist monastic community) means this scripture is widely taught, like a thread that binds and supports. Practitioners are separated from the faults of the seven branches of body and speech, just as flowers strung together by a thread do not scatter. Therefore, it is said 'gathering in'. Since body and speech are free from faults, behavior becomes gentle, which is called 'Sangha'. Since these precepts have been established, let all Bhikshus (monks) recite them once every half month, mutually complying and eliminating disagreements. Therefore, it is said 'making the Sangha rejoice'. By following and practicing the teachings, one will surely attain great rewards in the next life, thereby achieving spiritual freedom. Therefore, it is said 'making the Sangha peaceful and happy'. The following six benefits are the benefits of separate practices. Among them, two benefits explain the generation of good, followed by four benefits explaining the taming and elimination of evil deeds. The following explains the five sentences 'constantly upholding Śīla' (moral discipline), which can be understood according to the literal meaning. The above explains the victory of dwelling in learning, and the following explains the meaning of the last three sentences. It says 'Those who practice in this way constantly uphold Śīla and firmly guard Śīla', which is repeating the above-mentioned upholding of precepts. The following formally explains the meaning of these three sentences, and the meaning of the sentences can be understood. The above is the end of explaining the four sentences of the scripture around 'constantly upholding Śīla' and so on. From below, the second part quotes various methods such as reciting precepts to explain the scriptures. 'Those who engage in good precepts' refers to the precepts of Upāsaka/Upāsikā (lay male/female devotees). 'Bhikshu precepts' refers to the precepts of the five assemblies of ordained members (Bhikshu, Bhikshuni, Shramanera, Shramanerika, Shikshamana). 'Near-dwelling precepts' refers to the one-day and one-night precepts. 'Samadhi precepts' refers to the precepts associated with meditative concentration. 'Precepts beloved by the sages' refers to the precepts associated with the path. Saying 'Relying on Bhikshu precepts is the most excellent' means that Bhikshu precepts can generate Samadhi and non-outflow precepts, so they are called the most excellent. 'Worldly liberation' is a false name because worldly paths cannot cut off afflictions and cannot attain the unconditioned state. From below, the fifth part is to distinguish according to the order. In the order, one should first dwell in the Śīla of Bhikshus, and secondly, one should listen to and receive the correct Dharma of the Tathagata (Buddha), which is Śruta-mayā prajñā (wisdom gained from hearing). One should contemplate and think reasonably, which is Cintā-mayā prajñā (wisdom gained from thinking). 'Those who practice in this way gradually become complete' means that the previous volume said that there are three kinds of order: first, the order of completion; second, the order of explanation; and third, the order of accomplishment. This refers to the first order of completion. The order of accomplishment can be known. The order of explanation refers to being good at teaching Shravaka (hearer) disciples everything that should and should not be done, so it is called a great master. 'Great master' refers to the explanation of scriptures such as great masters in general.

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釋。上來正解有二段中初廣明七義竟。自下第二略依六相解釋佛經。一遍知事謂蘊界處等。二舍離惡行及諸煩惱惑也。三受學善行。四由如病等行智遍通達故者。即如病癰等十一正見行行也。五由彼果者。解脫之果。六由自及他領受彼果者。謂我生已盡等。此列六相也。由此六相及由如前所建立相應善釋經者。雙牒前後二門釋佛經也。下逐難重解。彼果者謂厭患離欲者。伏離也。解脫及遍解脫者。無漏道斷得解脫也。亦可厭患離欲解脫者伏離也及遍解脫者永斷離也。

第八十三卷

攝異門分之上者。前抉擇分抉擇向前本地分中余不盡義。攝釋分中廣辨經法用即抉擇其文。今攝異門分中。文義俱辨名有種種不同。義有眾多差別。一門攝多門。一義攝多義。今並抉擇。名攝異門。若說攝異名但攝於文。若說攝異義但攝於義。今號異門則文義俱攝。於此分中論有二卷。此卷在前。故言之上。文中有二。初結前問后。二正解釋。第三已總結。正解釋中。初有一頌總開二門。第二依二章門次第解釋。言白品異門等宣說者。是善。通漏無漏總名為白。欲以諸門次第宣說。黑品異門等宣說者。不善名為黑品。示欲以異門分別解釋。下半頌解脫二品意為開悟他令覺義故。故說略頌應知也。依章解釋中。先解白品。后解黑品

。解白品中有其四番。初解師等八門。二智等十五門。三如來等十門。四欲等九門。初中有二。先頌列八門。一是師。二是第一。三是二慧。四是四種善說等。五是亦有因緣等。六施。七戒。八道。次以長行解釋還有八段。第一釋師中分二。初明三師。次釋名義差別。前中言軌範師者。秉法者。親教師者。和上也。若同法者能開悟者令憶念者。則是同學先有解者。言開許制止一切應作不應作者。是大師故。時時教授教誡故者。是后三師。言當知則是能說傳說及隨說者。結前三師也。次釋名義差別中。初釋師之名義。后釋弟子之行。前中。師之名義。略有十六句。景師云。能獎勝獎至獎三義者。文通於三師。能導勝導至導三義。亦通三師。泰師云。根本和上阇梨名第一伴。若說菩薩等誓法更為一切眾生作和上阇梨故名第二伴。經中有此別名故通之。下釋弟子所修之行有二十九句。廢易解難。言於一切事現正隨從故名信順等者。諸有情等於師所說因果等一切事中信名精進故也。緣人起信。故名開信。緣法起信。故名凈信。言梵行者至習淫慾法者。謂涅槃離染名梵。八支聖道與梵為行。又煩惱名非梵。八支聖道離彼故名梵行。又此八支從彼如來梵音而生。故名梵行。又言安住余梵行者乃至由修身念者。三十七品解位。三四二

【現代漢語翻譯】 現代漢語譯本 《解白品》中有四個部分。第一部分解釋師等八門，第二部分解釋智等十五門，第三部分解釋如來等十門，第四部分解釋欲等九門。第一部分（解釋師等八門）中又分為兩部分：首先是頌列八門，即：一是師（Guru，導師），二是第一（Prathama，最初），三是二慧（Dvi-prajna，兩種智慧），四是四種善說（Catur-samyak-pravacana，四種正確的說法）等，五是亦有因緣（Hetu-pratyaya，也有因緣）等，六是施（Dana，佈施），七是戒（Sila，戒律），八是道（Marga，道路）。其次是用長行文來解釋，共有八段。第一段解釋『師』，又分為兩部分：首先闡明三師，其次解釋名稱和意義的差別。 在前一部分（闡明三師）中，『軌範師』（Vinayacarya，持戒律師）是指秉持戒律者；『親教師』（Upadhyaya，親教師）是指和上（Upadhyaya，近事比丘）。如果有人是同法者，能夠開悟他人，使他人憶念，那麼他就是同學中先有理解的人。所謂『開許制止一切應作不應作者』，是因為他是大師（Mahaguru，大導師）。『時時教授教誡故』，是指后三師（指軌範師之後的其他三位老師）。所謂『當知則是能說傳說及隨說者』，總結了前三師。 其次解釋名稱和意義的差別，分為兩部分：首先解釋『師』的名稱和意義，然後解釋弟子應有的行為。在前一部分（解釋『師』的名稱和意義）中，關於『師』的名稱和意義，略有十六句。景師說，『能獎勝獎至獎』這三種意義，可以貫通於三師。『能導勝導至導』這三種意義，也可以貫通於三師。泰師說，根本和上（Mula-upadhyaya，根本和尚）和阇梨（Acarya，阿阇梨）被稱為『第一伴』。如果宣說菩薩（Bodhisattva，菩薩）等的誓法，為一切眾生作和上和阇梨，那麼就稱為『第二伴』。經文中有這種特別的名稱，所以可以貫通理解。 下面解釋弟子所修之行，共有二十九句，去除容易理解和難以理解的部分。所謂『於一切事現正隨從故名信順等』，是指諸有情對於老師所說的因果等一切事情，相信就是精進。因為緣於人而生起信心，所以稱為『開信』；因為緣於法而生起信心，所以稱為『凈信』。所謂『梵行者至習淫慾法者』，是指涅槃（Nirvana，涅槃）是遠離染污的，稱為『梵』；八支聖道（Arya-astangika-marga，八正道）與『梵』為伴。另外，煩惱被稱為『非梵』，八支聖道遠離煩惱，所以稱為『梵行』。而且，這八支聖道是從如來的梵音而生，所以稱為『梵行』。又說『安住余梵行者乃至由修身念者』，是指三十七道品（Bodhipaksika-dharmas，菩提分法）的解位，三四二（指三十七道品的構成：四念處、四正勤、四如意足、五根、五力、七菩提分、八正道）。

【English Translation】 English version In the 'Explanation of White' section, there are four parts. The first part explains the eight gates such as Guru (師, teacher), the second part explains the fifteen gates such as Wisdom (智, wisdom), the third part explains the ten gates such as Tathagata (如來, Thus Come One), and the fourth part explains the nine gates such as Desire (欲, desire). The first part (explaining the eight gates such as Guru) is further divided into two parts: first, a verse listing the eight gates, namely: one is Guru (師, teacher), two is Prathama (第一, first), three is Dvi-prajna (二慧, two wisdoms), four is Catur-samyak-pravacana (四種善說, four kinds of good speech), five is Hetu-pratyaya (亦有因緣, also having causes and conditions), six is Dana (施, giving), seven is Sila (戒, precepts), and eight is Marga (道, path). The second is to explain with prose, which has eight sections. The first section explains 'Guru', which is divided into two parts: first, clarifying the three teachers, and second, explaining the differences in names and meanings. In the former part (clarifying the three teachers), 'Vinayacarya' (軌範師, disciplinarian teacher) refers to the one who upholds the precepts; 'Upadhyaya' (親教師, close teacher) refers to Upadhyaya (和上, preceptor). If someone is a fellow practitioner, able to enlighten others, and make others remember, then he is a fellow student who has understood first. The so-called 'allowing and prohibiting everything that should and should not be done' is because he is Mahaguru (大師, great teacher). 'Constantly teaching and admonishing' refers to the latter three teachers (referring to the other three teachers after Vinayacarya). The so-called 'it should be known that they are those who can speak, transmit, and follow' summarizes the former three teachers. Next, explaining the differences in names and meanings, divided into two parts: first, explaining the name and meaning of 'Guru', and then explaining the behavior that disciples should have. In the former part (explaining the name and meaning of 'Guru'), regarding the name and meaning of 'Guru', there are roughly sixteen sentences. Master Jing said, 'Able to reward, surpass reward, and reach reward' these three meanings can be applied to the three teachers. 'Able to guide, surpass guide, and reach guide' these three meanings can also be applied to the three teachers. Master Tai said, the Mula-upadhyaya (根本和上, root preceptor) and Acarya (阇梨, teacher) are called 'first companion'. If proclaiming the vows of Bodhisattva (菩薩, Bodhisattva) etc., and acting as Upadhyaya and Acarya for all sentient beings, then it is called 'second companion'. There is this special name in the scriptures, so it can be understood universally. Below, explaining the practices cultivated by disciples, there are twenty-nine sentences, removing the easy to understand and the difficult to understand parts. The so-called 'manifesting correct following in all matters, hence named faith and obedience etc.' refers to all sentient beings believing in all matters such as cause and effect spoken by the teacher, which is called diligence. Because faith arises from people, it is called 'opening faith'; because faith arises from the Dharma, it is called 'pure faith'. The so-called 'Brahmin practice to practicing lustful desires' refers to Nirvana (涅槃, Nirvana) being free from defilement, called 'Brahmin'; the Arya-astangika-marga (八支聖道, Noble Eightfold Path) is associated with 'Brahmin'. In addition, afflictions are called 'non-Brahmin', the Noble Eightfold Path is away from afflictions, so it is called 'Brahmin practice'. Moreover, these eight branches of the holy path arise from the Brahmin sound of the Tathagata, so it is called 'Brahmin practice'. It is also said that 'abiding in other Brahmin practices even by cultivating mindfulness of the body' refers to the explanation of the thirty-seven Bodhipaksika-dharmas (菩提分法, wings to enlightenment), three four two (referring to the composition of the thirty-seven wings to enlightenment: four foundations of mindfulness, four right exertions, four bases of power, five roots, five powers, seven factors of enlightenment, eightfold noble path).

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五在方便道。七覺在見道。八正在修道。見道雖具七覺。但見道一入不起于定則得究竟。是故余之六覺從定覺支總名奢摩他。八正在修。以數觀察慧聞強故。餘七從慧總名毗缽舍那。七方便中從四念處乃至五力總名修身念。不同小乘但觀色身名為身念。言如其所應彼自性故彼品類故等者。問見道七覺有定非定。何故總名為定。解云。見道中定覺支是自性。餘六是彼品類。相從名定。修道正見是自性。餘七是彼品類相從名慧。見道已前有五法。四念處乃至五力。于中舉初舉后故名信念。此四念處依大乘中以念慧為性。故於初四念住中但舉念后五力中舉其信力。皆通定慧。故言此中信念俱通二品。舉此欲明修身念體通於定慧。下次第二釋第十一中分三。初約自義行等五義以辨第一等名。次約世間善等五義以辨。后約欲行等五義以辨。于中復三。初正釋五名。言所言上者超過一切三界世間善圓滿故者。此據后智體是出世。以行世間故名世間。次釋經中九句下結成第一義。言由蠢動故者。則前無足乃至多足。由依止故者。謂有色無色為其依止。由心故者。謂有想無想非有想非無想。如來於彼三種類中最為第一故。第三釋二慧中。三藏云。以二複次釋大師慧。故云二慧。又大慧者已下。第二義釋故。景雲。雖有諸慧之名總名二慧

【現代漢語翻譯】 現代漢語譯本 五（五力，指信力、精進力、念力、定力、慧力）在方便道（指見道之前的修行階段）。七覺（七覺支，指念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支）在見道（指證悟真理的階段）。八正（八正道，指正見、正思惟、正語、正業、正命、正精進、正念、正定）在修道（指見道之後的修行階段）。見道雖然具備七覺支，但是見道一旦進入並且不離開禪定，就能獲得究竟的解脫。因此，其餘的六覺支從定覺支的角度，總稱為奢摩他（Śamatha，止，指通過止息雜念來達到內心的平靜）。八正在修道中，因為通過數數觀察，智慧的力量強大，所以其餘的七支從智慧的角度，總稱為毗缽舍那（Vipassanā，觀，指通過觀察事物本質來獲得智慧）。七方便中，從四念處（四念住，指身念住、受念住、心念住、法念住）乃至五力，總稱為修身念。這不同於小乘佛教只觀察色身而稱為身念。『言如其所應彼自性故彼品類故等者』，問：見道的七覺支有的是定，有的不是定，為什麼總稱為定？解答說：見道中的定覺支是自性，其餘六個是它的品類，相互依從而稱為定。修道中的正見是自性，其餘七個是它的品類，相互依從而稱為慧。見道之前有五法，即四念處乃至五力。其中舉出最初的四念處和最後的五力，所以稱為信念。這四念處在大乘佛教中以念和慧為體性，所以在最初的四念住中只舉出念，後面的五力中舉出信力，都貫通定和慧。所以說這裡信念貫通定和慧兩種。舉出這些是爲了說明修身唸的體性貫通定和慧。下次第二段解釋第十一中分三。首先從自義、行等五義來辨別第一等的名稱。其次從世間善等五義來辨別。最後從欲行等五義來辨別。其中又分三。首先正式解釋五個名稱。『言所言上者超過一切三界世間善圓滿故者』，這是根據后得智的體性是出世間的。因為在世間行事，所以稱為世間。其次解釋經中的九句話，下面總結成第一義。『言由蠢動故者』，指的是前面所說的無足乃至多足的眾生。『由依止故者』，指的是有色界和無色界作為它們的依止。『由心故者』，指的是有想、無想、非有想非無想的眾生。如來在這些三種類別中最為第一。第三段解釋二慧。三藏中說：用兩種複次來解釋大師的智慧，所以稱為二慧。又『大慧者』以下，是第二義的解釋。景法師說：雖然有各種智慧的名稱，總稱為二慧。

【English Translation】 English version The five (Five Powers, namely the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom) are in the path of preparation (referring to the stage of practice before the path of seeing). The seven factors of enlightenment (Seven Bodhyangas, namely mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, and equanimity) are in the path of seeing (referring to the stage of realizing the truth). The eightfold path (Eightfold Noble Path, namely right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) are in the path of cultivation (referring to the stage of practice after the path of seeing). Although the path of seeing possesses the seven factors of enlightenment, once one enters the path of seeing and does not leave Samadhi (concentration), one can attain ultimate liberation. Therefore, the remaining six factors of enlightenment, from the perspective of the concentration factor, are collectively called Śamatha (止, calming, referring to achieving inner peace by stopping distracting thoughts). The eightfold path in the path of cultivation, because of the strong power of wisdom through repeated observation, the remaining seven factors, from the perspective of wisdom, are collectively called Vipassanā (觀, insight, referring to gaining wisdom by observing the essence of things). Among the seven aids to enlightenment, from the Four Foundations of Mindfulness (Four Smṛtyupasthānas, namely mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of phenomena) to the Five Powers, are collectively called cultivating mindfulness of the body. This is different from the Theravada Buddhism, which only observes the physical body and calls it mindfulness of the body. 'The statement 'as it should be, because of its own nature, because of its category, etc.'', question: Some of the seven factors of enlightenment in the path of seeing are concentration, and some are not concentration, why are they collectively called concentration? The answer is: In the path of seeing, the concentration factor of enlightenment is the self-nature, and the remaining six are its category, and they are called concentration because they follow each other. In the path of cultivation, right view is the self-nature, and the remaining seven are its category, and they are called wisdom because they follow each other. Before the path of seeing, there are five dharmas, namely the Four Foundations of Mindfulness to the Five Powers. Among them, the initial Four Foundations of Mindfulness and the final Five Powers are mentioned, so they are called faith and mindfulness. These Four Foundations of Mindfulness in Mahayana Buddhism take mindfulness and wisdom as their nature, so in the initial Four Foundations of Mindfulness, only mindfulness is mentioned, and in the later Five Powers, the power of faith is mentioned, which all penetrate concentration and wisdom. Therefore, it is said that faith and mindfulness here penetrate both concentration and wisdom. Mentioning these is to illustrate that the nature of cultivating mindfulness of the body penetrates concentration and wisdom. Next, the second paragraph explains the eleventh, which is divided into three parts. First, the names of the first category are distinguished from the five meanings of self-meaning, action, etc. Secondly, they are distinguished from the five meanings of worldly goodness, etc. Finally, they are distinguished from the five meanings of desire, action, etc. Among them, it is divided into three parts again. First, the five names are officially explained. 'The statement 'what is said above surpasses all the perfection of worldly goodness in the three realms'', this is based on the nature of the subsequent wisdom being transcendental. Because it acts in the world, it is called worldly. Secondly, the nine sentences in the sutra are explained, and the first meaning is summarized below. 'The statement 'because of the wriggling'', refers to the footless to many-footed beings mentioned earlier. 'The statement 'because of reliance'', refers to the realm of form and the formless realm as their reliance. 'The statement 'because of mind'', refers to beings with thought, without thought, neither with thought nor without thought. The Tathagata is the most supreme among these three categories. The third paragraph explains the two wisdoms. The Tripitaka says: Two further explanations are used to explain the wisdom of the great master, so it is called two wisdoms. Also, 'the great wisdom' below is the explanation of the second meaning. Master Jing said: Although there are various names of wisdom, they are collectively called two wisdoms.

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。則是異門名也。泰師又云。師為第一。慧為第二故。應云第二慧。但去第字。故頌云二慧也。文中有五十一句。廢易解難。俱生慧者。即生得慧。加行慧者。是方便慧。言慧垣墻者乃至非一界智者。景雲。垣墻是后得智遍利眾生。但于大悲心之所轉。堂殿是正體智內證真如。名到究竟云云。泰云界智如垣墻周繞遍於一切。垣有一門。界亦如是。界是因緣遍一切法。菩薩初學要觀諸法因緣。次能了知十八界差別。名非一界智。是趣二果加行道。故云階陛。於十八界中子細分別。一一皆有品類。故名種種界智。如堂殿究竟住處故。即界智等。約初中后以辨三智。第四釋善說等。先別釋八句。后攝之為四。前中言具足四依者。人四依。法四依。亦可有行四依。故云有依也。第五釋有因緣等五句。言四依者。謂樹下等四依也。三神變者。謂神足他心漏盡。教誡中略無他心。第六釋施中。初釋經中六句。次以六施配屬前文。后結成。所說六句雖別不過三種。一施品類。即前二句。二施時分。次之二句。三施處所。后之二句。第七釋戒中。先舉半頌列其四門。后以長行次第別解。即為四段。初解尸羅即有十五句。第二解說法即有六句。第三四段指如前說。可知。第八釋道中。先舉一頌列其八門。道品七門為七。廣說為第八。故云

【現代漢語翻譯】 現代漢語譯本 則是異門之名。泰師又說，師是第一，慧是第二，所以應該說『第二慧』，只是省略了『第』字，因此頌文說『二慧』。文中共有五十一句。捨棄容易理解的，選擇難以理解的。俱生慧，就是生來就有的智慧。加行慧，是方便智慧。說到『慧的圍墻』乃至『非一界智』，景法師說，圍墻是后得智，普遍利益眾生，但被大悲心所轉化。堂殿是正體智，向內證悟真如，名為到達究竟。泰法師說，界智就像圍墻一樣，周繞遍佈一切。圍墻有一個門，界智也是如此。界是因緣，遍佈一切法。菩薩初學時要觀察諸法的因緣，其次才能了知十八界的差別，名為非一界智。這是趣向二果的加行道，所以說是階梯。在十八界中仔細分別，每一個都有品類，所以名為種種界智，如同堂殿是究竟的住處。即界智等，約初、中、后三個階段來辨別三種智慧。第四部分解釋『善說』等，先分別解釋八句，然後總攝為四類。前面說到具足四依，包括人四依、法四依，也可以有行四依，所以說『有依』。 第五部分解釋『有因緣』等五句。說到四依，指的是樹下等四依。三神變，指的是神足、他心、漏盡。教誡中省略了他心。第六部分解釋佈施，先解釋經中的六句，然後用六種佈施來配合前面的經文，最後總結。所說的六句雖然不同，但不過三種：一是佈施的品類，即前兩句；二是佈施的時分，接下來的兩句；三是佈施的處所，最後的兩句。第七部分解釋戒律，先舉出半首頌，列出四個門，然後用長行次第分別解釋，即分為四段。第一段解釋尸羅，共有十五句。第二段解釋說法，共有六句。第三、四段指出如前所說，可以知道。第八部分解釋道，先舉出一首頌，列出八個門。道品七門為七，廣說為第八，所以說...

【English Translation】 English version It is another name for a different aspect. Master Tai also said that 'Śīla' (Morality) is the first, and 'Prajñā' (Wisdom) is the second, so it should be called 'Second Wisdom,' but the word 'Second' is omitted, so the verse says 'Two Wisdoms.' There are fifty-one sentences in the text. Abandoning the easy to understand and choosing the difficult to understand. 'Sahaja-prajñā' (Innate Wisdom) is the wisdom one is born with. 'Prayoga-prajñā' (Applied Wisdom) is expedient wisdom. Speaking of 'the wall of wisdom' and even 'Non-one-dhātu-jñāna' (Wisdom of Non-one-dhātu), Jing said that the wall is 'post-attainment wisdom' (prsthalabdha-jñāna), which universally benefits sentient beings but is transformed by great compassion. The hall is 'essential wisdom' (svabhāva-jñāna), which inwardly realizes 'Tathatā' (Suchness), called reaching the ultimate. Tai said that 'dhātu-jñāna' (Wisdom of dhātu) is like a wall, surrounding everything. The wall has one gate, and so does 'dhātu'. 'Dhātu' is 'pratītyasamutpāda' (dependent origination), pervading all dharmas. When a Bodhisattva first learns, they must observe the 'pratītyasamutpāda' of all dharmas, and then they can understand the differences of the 'Eighteen dhātus' (Eighteen realms), called 'Non-one-dhātu-jñāna'. This is the 'Prayoga-mārga' (path of application) towards the 'Two Fruits' (two results), so it is called a ladder. Carefully distinguishing among the 'Eighteen dhātus', each has categories, so it is called 'Various dhātu-jñāna' (Wisdom of Various dhātus), like the hall is the ultimate dwelling place. That is, 'dhātu-jñāna', etc., distinguish the three wisdoms in terms of the initial, middle, and final stages. The fourth part explains 'Well-spoken' etc., first explaining the eight sentences separately, and then summarizing them into four categories. The previous statement about being complete with the 'Four Reliances' (catuḥ-pratisaraṇa) includes the 'Four Reliances of People', the 'Four Reliances of Dharma', and there can also be the 'Four Reliances of Practice', so it is said 'Having Reliances'. The fifth part explains the five sentences such as 'Having Causes and Conditions'. Speaking of the 'Four Reliances', it refers to the 'Four Reliances' such as under a tree. The 'Three Supernatural Powers' (tri-abhijñā) refer to 'ṛddhi-vidhi' (supernatural power), 'citta-jñāna' (knowledge of others' minds), and 'āsrava-kṣaya-jñāna' (knowledge of the extinction of outflows). 'Citta-jñāna' is omitted in the teachings. The sixth part explains 'Dāna' (Giving), first explaining the six sentences in the sutra, and then matching the six types of giving with the previous text, and finally summarizing. Although the six sentences mentioned are different, they are only three types: first, the categories of giving, which are the first two sentences; second, the time of giving, the next two sentences; third, the place of giving, the last two sentences. The seventh part explains 'Śīla' (Morality), first citing half a verse to list the four doors, and then explaining them separately in a long line, which is divided into four sections. The first section explains 'Śīla', which has fifteen sentences. The second section explains 'Dharma-kathā' (Dharma talk), which has six sentences. The third and fourth sections point out as mentioned before, which can be known. The eighth part explains 'Mārga' (Path), first citing a verse to list the eight doors. The seven doors of the 'Bodhipākṣika-dharmas' (Wings to Awakening) are seven, and the extensive explanation is the eighth, so it is said...

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無量為后。次以長行解釋。文分有六。初解念住有十三句。然此文中無身受心法等文。但明欲精進等為四念住方便。住熱光者能修懈怠對治法故者。如日之光能除昏闇。如是正勤者能治懈怠。此中顯示至四種對治者。但結於後四句也。第二解正斷神足。第三解根力。並指前說。第四解見道七覺。偏解擇法覺分。言簡擇者總取一切苦法種類為苦聖諦故者。總緣于苦。最極簡擇者至老苦等者。別取諸苦也。極簡擇法者至先修所作者。簡擇契經能詮之教。依止此故先修所作也。言審定等解了者。於一切法平等解了。故云審定。近解了者。證近前法得決定故。云近解了。前是尋求道者。前三尋思。今是決定道者。后三是如實智。此明二複次別也。解了仍是擇法覺分也。第五解八聖道有三十句。黠了等者是正見。但解正見正語業命等。言了知分別體者。知能緣心也。又黠了者知自相通達者知共相者。后智知自相正智知共相也。問曰。此與因明相違。彼云比量知共相現量知自相。答。不相違。因明現量知自相者。如五識定心意識。各各知于諸法理事自相。今言共者。據所知理相似故名共相。厭離已下。明正語業。由厭離心而起名厭離。所言念下。次解正念。略不辨正精進正定思惟三也。自下第六解廣說。有其二頌。合有三十四門。

【現代漢語翻譯】 現代漢語譯本 以『無量』為總結。接下來用長行文來解釋。文分六個部分。首先解釋四念住，有十三句。然而，這段文字中沒有身、受、心、法等字眼，只是說明欲、精進等是修習四念住的方便。『住熱光者能修懈怠對治法故者』，如同太陽的光芒能夠驅散昏暗，同樣，精進的人能夠對治懈怠。『此中顯示至四種對治者』，只是總結在後面的四句中。第二部分解釋正斷和神足。第三部分解釋根和力，並指向前面已經說過的。第四部分解釋見道的七覺支，偏重解釋擇法覺支。『言簡擇者總取一切苦法種類為苦聖諦故者』，總的來說是緣于苦，『最極簡擇者至老苦等者』，是分別選取各種苦。『極簡擇法者至先修所作者』，是簡擇契經中能夠詮釋教義的部分，依止這些才能進行先前的修習。『言審定等解了者』，是對一切法平等地理解，所以說是審定。『近解了者』，是證悟接近於眼前的法，從而得到決定，所以說是近解了。前面是尋求道的人，前三個是尋思，現在是已經決定道的人，后三個是如實智。這說明了兩種不同的複次。『解了』仍然是擇法覺支。第五部分解釋八聖道，有三十句。『黠了等者』是正見，只是解釋了正見、正語、正業、正命等。『言了知分別體者』，是了知能緣的心。『又黠了者知自相通達者知共相者』，後面的智慧是了知自相，正智是了知共相。有人問：『這與因明相違背，因明中說比量是了知共相，現量是了知自相。』回答：『不相違背。因明中現量了知自相，比如五識和定心意識，各自了知諸法理事的自相。現在所說的共相，是根據所知之理相似而稱為共相。』『厭離已下』，說明正語和正業，由厭離心而生起，稱為厭離。『所言念下』，接下來解釋正念，省略了正精進、正定、思惟這三項。『自下第六解廣說』，有兩首偈頌，合起來有三十四個門。

【English Translation】 English version 『Immeasurable』 is the conclusion. Next, it is explained in prose. The text is divided into six parts. First, the explanation of the four foundations of mindfulness (catu-satipaṭṭhāna) has thirteen sentences. However, there are no words such as body (kāya), feeling (vedanā), mind (citta), and phenomena (dhamma) in this text, but it explains that desire (chanda), diligence (viriya), etc., are the means to cultivate the four foundations of mindfulness. 『Those who dwell in heat and light are able to cultivate the antidotes to laziness,』 just as the light of the sun can dispel darkness, so too, the diligent can cure laziness. 『This shows up to the four antidotes,』 it is just a summary in the last four sentences. The second part explains right effort (samma-ppadhāna) and the four roads to spiritual power (iddhi-pāda). The third part explains the roots (indriya) and powers (bala), and points to what has been said before. The fourth part explains the seven factors of enlightenment (satta bojjhaṅgā) of the path of seeing (dassana-magga), with emphasis on explaining the investigation of phenomena enlightenment factor (dhamma-vicaya-sambojjhaṅga). 『The term 『investigation』 means to take all kinds of suffering phenomena as the noble truth of suffering (dukkha-sacca),』 generally speaking, it is related to suffering. 『The most extreme investigation is up to old age suffering (jarā-dukkha), etc.,』 is to separately select various sufferings. 『The extreme investigation of phenomena is up to what has been done in previous cultivation,』 is to select the parts of the sutras (sutta) that can explain the doctrine, and rely on these to carry out previous cultivation. 『The term 『examination and understanding』 means to understand all phenomena equally, so it is called examination. 『Close understanding』 means to realize the phenomena close at hand, thereby obtaining certainty, so it is called close understanding. The former are those who seek the path, the first three are reflection, and now are those who have decided on the path, the last three are knowledge as it really is (yathā-bhūta-ñāṇa). This explains the two different repetitions. 『Understanding』 is still the investigation of phenomena enlightenment factor. The fifth part explains the eightfold noble path (ariya-aṭṭhaṅgika-magga), with thirty sentences. 『Skillful understanding, etc.』 is right view (sammā-diṭṭhi), it only explains right view, right speech (sammā-vācā), right action (sammā-kammanta), right livelihood (sammā-ājīva), etc. 『The term 『understanding and distinguishing the entity』 means to understand the mind that is able to cognize. 『Also, skillful understanding is knowing the self-characteristic (svalakṣaṇa), penetrating understanding is knowing the general characteristic (sāmānyalakṣaṇa),』 the later wisdom is knowing the self-characteristic, and right wisdom is knowing the general characteristic. Someone asks: 『This contradicts the science of logic (hetu-vidyā), which says that inference (anumāna) is knowing the general characteristic, and perception (pratyakṣa) is knowing the self-characteristic.』 The answer: 『It does not contradict. In the science of logic, perception knows the self-characteristic, such as the five consciousnesses (pañca-viññāṇa) and the mind consciousness in concentration (samādhi-citta-viññāṇa), each knowing the self-characteristic of the principles and affairs of all phenomena. The general characteristic now spoken of is called the general characteristic because the principles known are similar.』 『Renunciation below』 explains right speech and right action, arising from the mind of renunciation, called renunciation. 『The term 『mindfulness below』 next explains right mindfulness (sammā-sati), omitting the three items of right effort (sammā-vāyāma), right concentration (sammā-samādhi), and thinking (sammā-saṅkappa). 『From below, the sixth explains in detail,』 there are two verses, totaling thirty-four doors.

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初頌十五門。次頌有十門。后頌有九門。釋初頌中。先解智有十三句。智者謂聞言說為先慧乃至智者謂知言說為先慧者。景雲。依毗曇六根建立見聞等。成實立六識。今依大乘對法雲。若眼所識名見。若耳所識名聞。若自構畫名覺。現量所證名知。此文即說鼻舌身三根三識及互識同時意識在定意識等以為知也。若依經部。若自所證名見。即是現量。從他所得名聞。勝鬘經云而說偈言我聞佛音聲等。不自親聞佛說。傳聞便書名聞慧。是聖言量。若自思構名覺。即是比量。泰云。經中說智見覺知四種。故論主解云智者謂先同聞。故起言說云我聞。因此起智見覺知。類此可解。次解宣說即有八句。如文可知。第三解善有十二句。景雲。即是七善處。初明時善。于中亦三。謂初中后。即是教之功能。能令行人初生歡喜是聞慧。行中道是思。后是修慧。后令離障證。即是智證。智中。初離現行垢及一切究竟離欲者。斷隨眠也。第二義善。第三文善。此出教體。能詮所詮併爲教體。第四純一。即是獨善。不與外道共故。第五圓滿者謂無限量最尊勝故者。所度無邊。能度之中最尊勝故。第六清凈者謂自性解脫者。謂在學位。無漏名自性脫。第七鮮白者謂相續解脫者。在無學位。第八梵行者謂八支道者。三種解梵如前所明。當知此道由

【現代漢語翻譯】 現代漢語譯本 初頌有十五個門類。其次的頌有十個門類。最後的頌有九個門類。解釋最初的頌時，先解釋『智』，有十三句。『智者謂聞言說為先慧』乃至『智者謂知言說為先慧』，景雲解釋說：依據《毗曇》，六根（眼、耳、鼻、舌、身、意）建立見聞等。成實宗立六識（眼識、耳識、鼻識、舌識、身識、意識）。現在依據大乘《對法》說，如果眼睛所識別的叫做『見』，如果耳朵所識別的叫做『聞』，如果自己構畫的叫做『覺』，現量（直接經驗）所證的叫做『知』。這段文字就說明了鼻、舌、身三根三識以及互相識別、同時意識、在定意識等都屬於『知』。如果依據經部，自己所證的叫做『見』，就是現量。從他人那裡得到的叫做『聞』。《勝鬘經》中說偈語說『我聞佛音聲』等，不是自己親自聽聞佛說，而是傳聞並記錄下來，叫做『聞慧』，是聖言量。如果自己思考構畫的叫做『覺』，就是比量。泰法師說，經中說智、見、覺、知四種，所以論主解釋說，智者先共同聽聞，因此才說『我聞』，因此產生智、見、覺、知，可以這樣理解。 其次解釋『宣說』，有八句，如文可知。第三解釋『善』，有十二句。景雲解釋說，就是七善處。首先說明『時善』，其中也有三種，即初、中、后，就是教法的功能，能令修行人在最初產生歡喜，是聞慧；行於中道是思慧；最後是修慧。最終能令人離開障礙而證悟，就是智證。智中，最初離開現行垢以及一切究竟離欲者，是斷除隨眠（煩惱的潛在狀態）。第二是義善。第三是文善，這說明了教法的本體，能詮（能表達的）和所詮（所表達的）都作為教法的本體。第四是純一，就是獨善，不與外道共有。第五是圓滿，就是沒有**最尊勝，所度化的眾生無邊，能在度化眾生之中最尊勝。第六是清凈，就是自性解脫，指在學位（修行階段）的聖者，無漏法名為自性解脫。第七是鮮白，就是相續解脫，指在無學位（修行圓滿階段）的聖者。第八是梵行，就是八支道，三種解釋梵行如前所說明，應當知道此道由...

【English Translation】 English version The initial section contains fifteen categories. The next section contains ten categories. The final section contains nine categories. In explaining the initial section, first, the 'Wisdom' is explained in thirteen sentences. 'The wise are those who consider hearing speech as the foremost wisdom,' up to 'The wise are those who consider knowing speech as the foremost wisdom.' Jingyun explains: According to the Abhidharma (毗曇), the six sense organs (六根) [eye, ear, nose, tongue, body, mind] establish seeing, hearing, etc. The Chengshi School establishes six consciousnesses (六識) [eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness]. Now, according to the Mahayana Abhidharma (大乘對法), if what the eye recognizes is called 'seeing,' if what the ear recognizes is called 'hearing,' if what one constructs oneself is called 'awareness,' and what is directly experienced is called 'knowing.' This passage explains that the three sense organs of nose, tongue, and body, their respective consciousnesses, as well as mutual recognition, simultaneous consciousness, consciousness in meditation, etc., all belong to 'knowing.' According to the Sutra School, what one realizes oneself is called 'seeing,' which is direct experience. What is obtained from others is called 'hearing.' The Śrīmālādevī Siṃhanāda Sūtra (勝鬘經) says in a verse, 'I hear the Buddha's voice,' etc., not personally hearing the Buddha speak, but hearing and recording it, which is called 'hearing wisdom,' and is scriptural authority. If one thinks and constructs oneself, it is called 'awareness,' which is inference. Master Tai says that the sutras speak of four types: wisdom, seeing, awareness, and knowing. Therefore, the commentator explains that the wise first hear together, and therefore say 'I hear,' and from this arise wisdom, seeing, awareness, and knowing. This can be understood in this way. Next, 'proclamation' is explained in eight sentences, as can be seen in the text. Third, 'goodness' is explained in twelve sentences. Jingyun explains that these are the seven good places. First, 'goodness of time' is explained, which also has three aspects: beginning, middle, and end, which are the functions of the teachings, enabling practitioners to generate joy at the beginning, which is hearing wisdom; practicing the middle way is thinking wisdom; and finally, cultivating wisdom. Ultimately, it enables people to leave obstacles and attain enlightenment, which is wisdom realization. In wisdom, initially leaving the manifest defilements and all those who ultimately abandon desire is cutting off latent afflictions (隨眠) [the potential state of afflictions]. Second is goodness of meaning. Third is goodness of words, which explains the essence of the teachings, with both the expresser (能詮) [that which expresses] and the expressed (所詮) [that which is expressed] serving as the essence of the teachings. Fourth is purity, which is unique goodness, not shared with external paths. Fifth is completeness, which is without **most supreme, with boundless beings to be liberated, and being the most supreme among those who can liberate beings. Sixth is purity, which is self-nature liberation, referring to the saints in the stage of learning (在學位) [the stage of practice], with undefiled dharma called self-nature liberation. Seventh is freshness, which is continuous liberation, referring to the saints in the stage of no learning (無學位) [the stage of complete practice]. Eighth is Brahma-conduct, which is the eightfold path, with three explanations of Brahma-conduct as explained earlier. It should be known that this path is due to...

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純一等四種妙相之所顯說者。此文則說梵行。是總純一等四次第釋之前三義別不釋梵行。此文分分不同。昔來恒說梵行是總。餘七是別。泰云。雖舉八正道等。而此舉所詮。顯能詮教明總嘆勝故。第四解欲有其四句。欲亦名愛。亦名為樂。亦名為信。第五解熾然亦有四句。第六猶有其五句。第七解遠塵等。有十四句。景雲。垢謂彼品者。即見斷慢同時心所。及見斷品所有粗重永無者。通取見斷一切隨眠名垢。言法眼者謂如實現證唯有法慧者。能證唯法無人之慧名為法眼。言見法者謂于苦等如實見故。謂相見道。言得法者。下明得沙門果。言知法者。下明出觀。不可以他心智等而知。故云不自知。得沙門果。而以觀行道理。知自得果。復自知我預流果等也。獲得證凈下。明四不壞凈。越渡惑者謂于自證越渡疑者謂於他所證者。若有未自證多疑惑。由自內證故渡疑惑。泰云。初句二番解釋。初番。抉擇分智已生。未得究竟無漏智。於此位中我慢能障見道現觀。惑有間起惑無間起。名度我慢種子及見斷種。併名垢。后番度是修惑我慢及見惑現起。垢謂見修二品種子。最後句亦二番解。初番可知。后番逆世俗生死趣向勝義涅槃。故云建立二諦法。第八解如病等。初總標。后問答別釋。問意。何故經中說如病等不宣說言猶如重病

【現代漢語翻譯】 現代漢語譯本 純一等四種妙相所顯說的是什麼？這段經文說的是梵行（Brahma-caraya，清凈行）。這是總括純一等四種次第解釋的前三種含義，沒有單獨解釋梵行。這段經文的各個部分有所不同。過去一直說梵行是總括，其餘七種是分別。泰法師說，雖然列舉了八正道等，但這裡舉的是所詮釋的內容，彰顯能詮釋的教義，表明總體的讚歎和殊勝之處。第四種解釋關於欲有四句：欲也稱為愛，也稱為樂，也稱為信。第五種解釋關於熾然也有四句。第六種解釋關於猶有五句。第七種解釋關於遠塵等，有十四句。景法師說，垢指的是彼品，也就是見斷慢（ditthi-mana，由錯誤見解產生的我慢）同時的心所，以及見斷品所有粗重的永遠消失。總括來說，一切隨眠（anusaya，潛在的煩惱）都可稱為垢。法眼（Dhamma-cakkhu，法眼）指的是如實地證悟，只有具備如實證悟唯有法的智慧，才能證悟唯有法而無人的智慧，這種智慧稱為法眼。見法（Dhamma-dassana，見法）指的是如實地見到苦等，也就是相見道（ariya-magga，聖道）。得法（Dhamma-pativedha，得法）指的是下面將要說明的獲得沙門果（samannaphala，修道之果）。知法（Dhamma-ñana，知法）指的是下面將要說明的出觀。不能通過他心智等來了解，所以說『不自知』。獲得沙門果，是通過觀行道理，知道自己得果，並且知道自己獲得了預流果（sotapatti，入流果）等。獲得證凈（avecca-pasada，不壞凈）以下，說明四不壞凈（catasso avecca-pasada，四種不可動搖的信心）。越渡惑（vicikiccha，疑）指的是對於自己所證悟的越過疑惑，對於他人所證悟的也越過疑惑。如果還沒有自己證悟，就會有很多疑惑，因為自己內在的證悟，所以能越過疑惑。泰法師說，第一句有兩種解釋。第一種解釋是，抉擇分智（nirvedha-bhagiya-ñana，順抉擇分智）已經產生，但還沒有獲得究竟的無漏智（anasava-ñana，無漏智慧）。在這個階段，我慢能夠障礙見道的現觀。疑惑有時產生，有時不產生，這叫做度我慢的種子以及見斷的種子，都可以稱為垢。后一種解釋是，度是修惑（bhavaraga，對存在的貪慾）的我慢以及見惑（ditthi，邪見）的現起。垢指的是見修二品種子。最後一句也有兩種解釋。第一種解釋容易理解。第二種解釋是，背離世俗的生死，趣向勝義的涅槃（Nibbana，涅槃），所以說建立二諦法（dve sacca，兩種真理）。第八種解釋關於如病等。先是總體的標示，然後是問答式的分別解釋。提問的意圖是，為什麼經中說『如病等』，而不說『猶如重病』？

【English Translation】 English version What is manifested and explained by the four excellent aspects of purity and oneness? This passage speaks of Brahma-caraya (pure conduct). It is a summary of the first three meanings explained in the four stages of purity and oneness, without separately explaining Brahma-caraya. The various parts of this passage are different. In the past, it has always been said that Brahma-caraya is the summary, and the other seven are separate. Master Tai said that although the Eightfold Path and others are listed, what is listed here is what is being explained, highlighting the teaching that can explain, indicating the overall praise and excellence. The fourth explanation concerns the four phrases of desire: desire is also called love, also called pleasure, also called faith. The fifth explanation concerning burning also has four phrases. The sixth explanation concerning still has five phrases. The seventh explanation concerning freedom from dust, etc., has fourteen phrases. Master Jing said that defilement refers to that category, which is the mental factors simultaneous with the view-severed conceit (ditthi-mana), and the permanent disappearance of all the heavy burdens of the view-severed category. Generally speaking, all latent defilements (anusaya) can be called defilement. Dhamma-cakkhu (the Eye of the Dhamma) refers to the realization of reality, and only the wisdom that realizes that there is only Dhamma and no person can be called the Eye of the Dhamma. Dhamma-dassana (seeing the Dhamma) refers to truly seeing suffering, etc., which is the Noble Path (ariya-magga). Dhamma-pativedha (attainment of the Dhamma) refers to the attainment of the fruits of the ascetic life (samannaphala) that will be explained below. Dhamma-ñana (knowing the Dhamma) refers to the coming out of contemplation that will be explained below. It cannot be understood through the minds of others, so it is said 'not knowing oneself'. Attaining the fruits of the ascetic life is through the principles of contemplation, knowing that one has attained the fruit, and knowing that one has attained the Stream-enterer fruit (sotapatti), etc. Below, obtaining unwavering faith (avecca-pasada) explains the four unwavering faiths (catasso avecca-pasada). Overcoming doubt (vicikiccha) refers to overcoming doubt about what one has realized oneself, and also overcoming doubt about what others have realized. If one has not realized it oneself, there will be many doubts, but because of one's own inner realization, one can overcome doubt. Master Tai said that the first sentence has two explanations. The first explanation is that the wisdom of the decisive part (nirvedha-bhagiya-ñana) has already arisen, but the ultimate unpolluted wisdom (anasava-ñana) has not yet been obtained. At this stage, conceit can hinder the present observation of the Path of Seeing. Doubt sometimes arises and sometimes does not arise, which is called overcoming the seeds of conceit and the seeds of view-severance, and can be called defilement. The latter explanation is that overcoming is the conceit of the desire for existence (bhavaraga) and the arising of wrong views (ditthi). Defilement refers to the seeds of the two categories of view and cultivation. The last sentence also has two explanations. The first explanation is easy to understand. The second explanation is turning away from the worldly cycle of birth and death, and moving towards the ultimate Nirvana (Nibbana), so it is said to establish the two truths (dve sacca). The eighth explanation concerns like sickness, etc. First is the overall indication, and then the explanation in the form of questions and answers. The intention of the question is, why does the sutra say 'like sickness, etc.', and not say 'like a serious illness?'

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耶。答中先總答其義。后別釋四行。前中然修行者至觀察彼果者。謂行者先觀苦諦作無常行。次於彼事如實訶毀猶如病等甚可厭逆。次復更觀無常觀察苦果。以彼行者初后二時觀于無常。中間觀病。故經說言彼如病等。若直說彼猶如重病。即不同觀彼無常也。次別釋四行中。初釋無常。言無常者至皆展轉故者。謂觀一身無常名生身觀。唸唸無常名剎那。剎那展轉者由彼彼觸起盡故彼彼受起盡者。觸受雖復同時而得說言從觸生受。文相似說前念受相應觸生后念觸相應受。此相續見者。明觀觸生受。但是相續非一剎那。故云此相續見。由非不現見非緣他智者。現見於苦。故云非不現見智。觀自身故。云非緣他智。第二釋苦中。先標舉二種。后別釋之。于中初釋生等諸苦。言由見生身展轉有故悟入苦性者。唸唸生滅名為性苦。即是行苦。次釋三受皆苦。有三番重釋。第一番云。樂受變壞故苦一切苦受生住故苦者。此文分明說苦受生時苦住苦。故苦苦。非苦樂受舍受。唸唸滅壞釋行。行帶粗重不得自在名苦苦。體是無常滅壞法故說之為苦。此中已下第二番解。已滅壞者由無常故說之為苦。此過去也。已生起者滅壞法故亦說為苦。此說現在。此滅壞法至亦名為苦等。賴耶舍受體是滅壞之法。或時苦苦所隨。或時樂受壞苦隨逐。與

【現代漢語翻譯】 現代漢語譯本 耶。回答中先總括地回答它的意義，然後分別解釋四種修行方法。前面『然修行者至觀察彼果者』，是說修行者先觀察苦諦，修無常觀。然後對於那件事實，如實地呵斥、厭惡，就像對待疾病一樣。接著再觀察無常，觀察苦果。因為修行者在開始和最後兩個階段觀察無常，中間觀察病苦，所以經文說『彼如病等』。如果直接說『彼猶如重病』，就不能體現觀察無常的含義了。 接下來分別解釋四種修行方法。首先解釋無常。『言無常者至皆展轉故者』，是說觀察自身無常，名為生身觀。唸唸無常，名為剎那。剎那展轉，是因為種種觸的生滅，導致種種受的生滅。雖然觸和受同時發生，但也可以說受從觸而生，這是從文法上相似的說法，前一念的受相應于觸，產生后一念的觸相應于受。『此相續見者』，說明觀察觸生受，是相續不斷的，不是單一剎那的。所以說『此相續見』。『由非不現見非緣他智者』，是說現見於苦，所以說『非不現見智』。因為觀察自身，所以說『非緣他智』。 第二，解釋苦。先標舉兩種苦，然後分別解釋。首先解釋生等諸苦。『言由見生身展轉有故悟入苦性者』，唸唸生滅名為性苦，也就是行苦。接著解釋三種感受都是苦。有三重解釋。第一重說，『樂受變壞故苦，一切苦受生住故苦者』，這段文字分明地說苦受生的時候是苦，住的時候也是苦，所以是苦苦。非苦樂受（舍受），唸唸滅壞，解釋了行苦。行帶有粗重，不得自在，名為苦苦。本體是無常滅壞之法，所以說它是苦。『此中已下第二番解』，已經滅壞的，因為無常，所以說它是苦，這是指過去。已經生起的，因為是滅壞之法，所以也說它是苦，這是指現在。『此滅壞法至亦名為苦等』，賴耶識的舍受，本體是滅壞之法，有時被苦苦所隨，有時被樂受的變壞之苦所隨逐，與...

【English Translation】 English version Yes. In the answer, first, generally answer its meaning, and then separately explain the four practices. In the preceding 『然修行者至觀察彼果者』 (ran xiu xing zhe zhi guan cha bi guo zhe - Therefore, the practitioner observes the result), it means that the practitioner first observes the truth of suffering (苦諦 - ku di), cultivating the contemplation of impermanence (無常觀 - wu chang guan). Then, regarding that fact, truthfully rebuke and detest it, just like treating a disease. Next, further contemplate impermanence, observing the result of suffering. Because the practitioner observes impermanence in the beginning and the end, and observes suffering in the middle, therefore the scripture says 『彼如病等』 (bi ru bing deng - it is like a disease). If it is directly said 『彼猶如重病』 (bi you ru zhong bing - it is like a serious disease), it cannot embody the meaning of observing impermanence. Next, separately explain the four practices. First, explain impermanence. 『言無常者至皆展轉故者』 (yan wu chang zhe zhi jie zhan zhuan gu zhe - Speaking of impermanence, until all are transformed), it means that observing the impermanence of one's own body is called the contemplation of the physical body (生身觀 - sheng shen guan). Moment-to-moment impermanence is called an instant (剎那 - cha na). The transformation of instants is because the arising and ceasing of various contacts (觸 - chu) leads to the arising and ceasing of various sensations (受 - shou). Although contact and sensation occur simultaneously, it can also be said that sensation arises from contact. This is a similar statement in terms of grammar, the sensation corresponding to contact in the previous moment produces the sensation corresponding to contact in the subsequent moment. 『此相續見者』 (ci xiang xu jian zhe - This continuous view), explains that observing the arising of sensation from contact is continuous, not a single instant. Therefore, it is said 『此相續見』 (ci xiang xu jian - This continuous view). 『由非不現見非緣他智者』 (you fei bu xian jian fei yuan ta zhi zhe - Because it is not unseen and not based on others' wisdom), it means that suffering is directly seen, therefore it is said 『非不現見智』 (fei bu xian jian zhi - not unseen wisdom). Because one observes oneself, it is said 『非緣他智』 (fei yuan ta zhi - not based on others' wisdom). Second, explain suffering. First, state the two types of suffering, and then explain them separately. First, explain the sufferings of birth, etc. 『言由見生身展轉有故悟入苦性者』 (yan you jian sheng shen zhan zhuan you gu wu ru ku xing zhe - Speaking of realizing the nature of suffering because of seeing the body transforming through birth), moment-to-moment arising and ceasing is called the nature of suffering, which is the suffering of formation (行苦 - xing ku). Then, explain that all three sensations are suffering. There are three layers of explanation. The first layer says, 『樂受變壞故苦，一切苦受生住故苦者』 (le shou bian huai gu ku, yi qie ku shou sheng zhu gu ku zhe - Pleasure is suffering because it changes and decays; all painful sensations are suffering because they arise and abide), this passage clearly says that when a painful sensation arises, it is suffering, and when it abides, it is also suffering, therefore it is suffering upon suffering (苦苦 - ku ku). Non-painful and non-pleasurable sensations (舍受 - she shou), moment-to-moment ceasing and decaying, explains the suffering of formation. Formation carries heaviness and is not free, called suffering upon suffering. Its essence is the law of impermanent decay, so it is said to be suffering. 『此中已下第二番解』 (ci zhong yi xia di er fan jie - The following is the second explanation), what has already decayed is said to be suffering because of impermanence, this refers to the past. What has already arisen is also said to be suffering because it is the law of decay, this refers to the present. 『此滅壞法至亦名為苦等』 (ci mie huai fa zhi yi ming wei ku deng - This decaying law is also called suffering, etc.), the sensation of equanimity (舍受 - she shou) of the Alaya consciousness (賴耶識 - lai ye shi) is essentially the law of decay, sometimes accompanied by suffering upon suffering, sometimes accompanied by the suffering of the decay of pleasurable sensations, and with...

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此二苦隨一併生。名相應故。此舍受亦名為苦。云何當觀已下。第三番解。謂由此受貪所隨眠。由隨眠故受當來苦。于現法中能生失樂受緣則生憂惱故生壞苦。如是當觀樂受為苦。云何當觀如箭至常惱壞故。此觀苦受也。非苦樂受乃至苦樂二種者。此觀舍受苦苦壞苦名苦樂二種。第三第四釋空無我。文相可解。第九解十中。有十二句。亦名顯示。亦名開示。亦名顯了等。則是攝異名義門。觸者謂能觸證。第十解義有其八句。我有情等。或是外道神我。或明佛法假我。梵云薩埵。唐云有情。賢聖了知唯有情識。更無我等。故名有情。梵云波羅拏此云眾生。古人以眾生譯薩埵者謬也。梵云摩兔遮。此云意生。從意生故是意之種類身也。摩納縛迦者。此云儒童。或多雲年少。此等是神之異名。盛年自在意高下故。昔云摩納略也。養育者。造業招報。子果相生。是滋潤義。名為義育。第十一解斷。文相可解。第十二解盡生等。有二複次。初解我生已盡通於四果。餘三唯在無學。后解如文。言記別四種解了行相者。即生盡等名四解了。為他說故。云記別。第十三解天世間。初解頌文。后散釋經文。前中言並天世間者。是總句。此有二種者。此解頌中並天世眾生。此有三種。二謂依攝事分中有其三種。一併魔梵二。魔于欲中自在。

【現代漢語翻譯】 現代漢語譯本 此二苦隨一併生，因為它們是相應的。因此，這種舍受也被稱為苦。『云何當觀已下』，這是第三番解釋。意思是，由於這種感受，貪愛會隨眠（潛在地存在），由於隨眠，未來會遭受痛苦。在當下，它能產生失去快樂感受的因緣，從而產生憂愁煩惱，因此產生壞苦。所以，應當這樣觀察快樂的感受也是苦。 『云何當觀如箭至常惱壞故』，這是觀察苦受。『非苦樂受乃至苦樂二種者』，這是觀察舍受，苦苦和壞苦被稱為苦樂二種。第三和第四解釋空和無我，文義可以理解。 第九解釋十種（解了），有十二句，也稱為顯示，也稱為開示，也稱為顯了等，這是攝取不同名稱的意義。『觸者謂能觸證』，意思是能夠接觸和證悟。 第十解釋意義，有八句，『我有情等』，或者是外道的『神我』，或者是說明佛法的『假我』。梵語『薩埵』（Sattva），漢語翻譯為『有情』。賢聖了知只有情識，沒有我等，所以稱為『有情』。梵語『波羅拏』（Prajna），這裡翻譯為『眾生』。古人以『眾生』翻譯『薩埵』是錯誤的。梵語『摩兔遮』（Manuja），這裡翻譯為『意生』，從意念而生，是意念的種類之身。『摩納縛迦』（Manavaka），這裡翻譯為『儒童』，或者多數時候指『年少』。這些是神的異名，因為他們正值盛年，自在，意念高下。以前翻譯為『摩納』是省略了。『養育者』，意思是造業招感果報，子和果相互產生，是滋潤的意義，稱為『義育』。 第十一解釋斷，文義可以理解。 第十二解釋盡生等，有兩次『複次』。第一次解釋『我生已盡』，通用於四果阿羅漢。其餘三個（梵行已立、所作已辦、不受後有）只在無學（阿羅漢）位。第二次解釋如經文所說。『言記別四種解了行相者』，即生盡等稱為四種解了，爲了給他人解說，所以稱為『記別』。 第十三解釋天世間，先解釋頌文，后散釋經文。前面說『並天世間者』，是總括性的句子。『此有二種者』，這是解釋頌中『並天世眾生』。『此有三種』，二是依據《攝事分》中有三種，一是『並魔梵二』，魔在慾望中自在。

【English Translation】 English version These two kinds of suffering arise together because they are corresponding. Therefore, this feeling of neither-pleasure-nor-pain is also called suffering. 'How to contemplate from here onwards' is the third explanation. It means that due to this feeling, craving lies dormant (latently exists), and due to this dormancy, future suffering will be experienced. In the present moment, it can create the conditions for the loss of pleasurable feelings, thus generating sorrow and distress, and therefore generating the suffering of change. Therefore, one should contemplate that pleasurable feelings are also suffering. 'How to contemplate like an arrow constantly causing pain and destruction' is the contemplation of painful feelings. 'Neither painful nor pleasurable feelings, even the two kinds of painful and pleasurable feelings' is the contemplation of neutral feelings; suffering of suffering and suffering of change are called the two kinds of painful and pleasurable feelings. The third and fourth explanations explain emptiness and no-self; the meaning of the text is understandable. The ninth explanation of the ten (understandings) has twelve sentences, also called showing, also called revealing, also called manifesting, etc. This is to encompass the meaning of different names. 'Touch means to be able to touch and realize'. The tenth explanation of meaning has eight sentences, 'I, sentient beings, etc.' refers either to the 'divine self' of external paths or to the 'provisional self' explaining the Buddha's teachings. The Sanskrit word 'Sattva' (薩埵) is translated into Chinese as 'sentient being' (有情). The wise and holy know that there is only consciousness of sentient beings, and no self, etc., therefore it is called 'sentient being'. The Sanskrit word 'Prajna' (波羅拏) is translated here as 'living beings' (眾生). The ancients' translation of 'Sattva' as 'living beings' is incorrect. The Sanskrit word 'Manuja' (摩兔遮) is translated here as 'mind-born', born from the mind, it is a body of the mind's kind. 'Manavaka' (摩納縛迦) is translated here as 'young scholar' (儒童), or mostly refers to 'young'. These are different names for gods, because they are in their prime, free, and their minds are high and low. The previous translation as 'Mana' was an abbreviation. 'Nurturing' means creating karma and inviting retribution, the seed and fruit arise mutually, it is the meaning of nourishing, called 'meaning-nurturing'. The eleventh explanation explains cessation; the meaning of the text is understandable. The twelfth explanation explains the exhaustion of birth, etc., there are two 'furthermore'. The first explanation 'birth is exhausted' applies to all four fruits of Arhatship. The remaining three (the holy life has been lived, what needed to be done has been done, there is no more coming into being) are only in the state of no-more-learning (Arhat). The second explanation is as stated in the sutra. 'The words distinguishing the four aspects of understanding' means that the exhaustion of birth, etc., are called the four kinds of understanding. Because it is to explain to others, it is called 'distinguishing'. The thirteenth explanation explains the heavenly world. First, explain the verse, then explain the sutra text in detail. The previous statement 'including the heavenly world' is a general sentence. 'There are two kinds of this' explains 'including the heavenly beings' in the verse. 'There are three kinds of this', two is according to the 'Compendium of Topics' there are three kinds, one is 'including Mara and Brahma', Mara is free in desires.

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梵于凈定自在。二並沙門婆羅門眾生二。謂生在人中希魔梵而修行者。三並諸天人眾生二。謂于天中除魔及梵取余天。於人中除沙門婆羅門取餘人。言如是總結解脫三縛出離欲貪者。如是等人不解脫貪瞋癡三縛等分。明羅漢不同於彼。故脫三縛等。下散釋經文中十句。毗奈耶者。是調伏。伏斷現行故。云由了相勝解二作意也。斷者。由遠離攝樂加行究竟。超越者。由方便究竟果作意。余文可知。第十四解依等五句。依謂五取蘊者。眾生自依五蘊。及七種所攝受事則父母等者。復外依父母等。所言取者謂諸欲貪亦名為取者。貪是四取之體。此據能取名取。故言是貪。若據所取名取。一取取諸見。二取烏雞等戒。三取我見及所計我。四取五欲。若據所取名取。則說四境名為四取。此如下文攝事分說。由不安立及安立故說有四取者。景師云。在家人但起欲取不安立見惑二取。出家外道起見取戒取。名為安立。我語取不安立及與安立。通在家出家皆起。故有四也。此如攝事分說。泰師云。欲取是本名故不別安立。餘三取名是別安立故。由不安立及安立。故有四取。言執著者。謂諸煩惱能趣于依。即名為纏等。現行煩惱能趣向彼五蘊及父母。即名為纏。彼品粗重。說名隨眠。如是名依。一名取。二名心依處。三名執著隨眠。四此

【現代漢語翻譯】 現代漢語譯本 梵于凈定自在（Brahma in pure meditation and self-mastery）。二並沙門婆羅門眾生二：指的是生在人中，希望像魔、梵天一樣修行的人。 三並諸天人眾生二：指的是在天界中，除去魔和梵天，選取其餘的天人；在人間，除去沙門和婆羅門，選取其餘的人。像這樣總結解脫三種束縛，出離慾望貪婪的人，像這樣的人不能解脫貪、嗔、癡三種束縛。說明阿羅漢不同於他們，所以能解脫三種束縛。下面分散解釋經文中的十句。 毗奈耶（Vinaya）者：是調伏的意思，因為能調伏斷除現行的煩惱。說『由了相勝解二作意』，斷除煩惱，是因為遠離攝取快樂的加行，達到究竟。超越，是因為方便究竟的果作意。其餘的文字可以理解。 第十四解釋『依』等五句。『依』指的是五取蘊（five aggregates of clinging），眾生依賴於五蘊，以及七種所攝受的事物，比如父母等。又向外依賴父母等。所說的『取』，指的是各種慾望貪婪，也叫做『取』。貪是四取（four kinds of clinging）的本體，這裡根據能取的作用稱為『取』。所以說是貪。如果根據所取的事物稱為『取』，一是取各種見解，二是取烏雞等戒律，三是取我見以及所計度的我，四是取五欲。如果根據所取的事物稱為『取』，那麼就說四境名為四取，這在下面的《攝事分》中會說到。 『由不安立及安立故說有四取』：景師說，在家人只是生起欲取，不安立見惑二取。出家外道生起見取、戒取，名為安立。我語取不安立以及安立，通於在家出家都會生起，所以有四取。這如《攝事分》所說。泰師說，欲取是根本，所以不特別安立，其餘三取是特別安立的，所以說『由不安立及安立，故有四取』。 『執著者』：指的是各種煩惱，能趨向于依賴，就叫做纏等。現行的煩惱能趨向於五蘊以及父母，就叫做纏。這些煩惱的品類粗重，叫做隨眠。像這樣叫做依，一名取，二名心依處，三名執著隨眠，四此。

【English Translation】 English version Brahma in pure meditation and self-mastery. The second refers to ascetics and Brahmins, beings who aspire to practice like demons and Brahma while living among humans. The third refers to gods and humans, beings in the heavens excluding demons and Brahma, selecting the remaining gods; among humans, excluding ascetics and Brahmins, selecting the remaining humans. Summarizing liberation from the three bonds and detachment from desire and greed, such individuals cannot liberate themselves from the three bonds of greed, hatred, and delusion. This clarifies that Arhats are different from them, thus capable of liberation from the three bonds. The following is a dispersed explanation of the ten phrases in the sutra. Vinaya means taming, as it tames and cuts off currently arising afflictions. It is said 'by understanding the characteristics and superior comprehension of the two mental activities,' cutting off afflictions by distancing oneself from the practice of clinging to pleasure, reaching ultimate completion. Transcendence is achieved through the ultimate result-oriented mental activity of skillful means. The remaining text is understandable. The fourteenth explains the five phrases including 'reliance'. 'Reliance' refers to the five aggregates of clinging (Panca-upadanakkhandha), beings rely on the five aggregates and the seven types of things they are attached to, such as parents. They also outwardly rely on parents, etc. 'Clinging' refers to various desires and greed, also called 'clinging'. Greed is the essence of the four kinds of clinging (Cattaro Upadanani), here referred to as 'clinging' based on the function of being able to cling. Therefore, it is said to be greed. If 'clinging' is named based on what is clung to, the first is clinging to various views, the second is clinging to vows like those involving chickens, the third is clinging to the view of self and the self that is conceived, and the fourth is clinging to the five desires. If 'clinging' is named based on what is clung to, then the four realms are called the four kinds of clinging, as discussed in the section on gathering topics below. 'The four kinds of clinging are spoken of due to non-establishment and establishment': Master Jing says that laypeople only give rise to desire-clinging and do not establish the two kinds of clinging related to views and delusion. Ascetic heretics give rise to view-clinging and precept-clinging, which is called establishment. Clinging to the idea of 'I' is both non-established and established, common to both laypeople and ascetics, hence there are four kinds of clinging. This is as discussed in the section on gathering topics. Master Tai says that desire-clinging is fundamental and therefore not specifically established, while the other three kinds of clinging are specifically established, hence it is said 'the four kinds of clinging are due to non-establishment and establishment'. 'Those who cling': refers to various afflictions that tend towards reliance, which are called entanglements, etc. Currently arising afflictions that tend towards the five aggregates and parents are called entanglements. The coarse and heavy categories of these afflictions are called latent tendencies. Thus, this is called reliance, also named clinging, secondly named the place of mental reliance, thirdly named clinging to latent tendencies, and fourthly this.

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次第結前四門。於此有識身及外一切相中者至境界相中者。明有識身中有本識種子。能與我慢等為因緣及為境界緣。前種子望后種子為同類因緣。是故識身亦與隨眠為因緣。外一切相器世界等但與我見慢等為境界緣。又由緣彼外器世界等熏成種子故。外器等望彼隨眠亦遠為境界緣。第十五解我我所等。我慢執著。多是外道起。我慢種子。通內外道。次有一頌列其十門。辨前廣說。長行中。初次第廣釋。初解如來等。先牒指經說。次釋其義。后總料簡。就釋中。但解八號。不辨正遍知如來二號。應者應供養故者。有釋梵音但名應。是故以應供養釋其應名。今解有多義。且舉一義以釋之。遮行行行皆悉圓滿者。如彼根或防護根門。名為遮行。三業造修。名為行行。又復四種至皆悉圓滿者。謂四禪增上心現樂滿也。前是行行者。前說遮行行行。總名行行。后是住行者。四禪凝住。故名住行。此中清凈身等現行正命是圓滿密嚴根門是遮滿者。可知。由此二種至無忘失法者。由行行故顯三不護。四遮行故顯無忘失。由不造過世間靜慮遮自苦行者。世間靜慮是樂道。外道造作苦行名過靜慮。今明如來由不造過世間靜慮遮苦行故。名遮自苦行。又解由不造過出世定故名遮自苦行。言又於世間諸法自性者從緣生法。因緣者。能生。因緣

【現代漢語翻譯】 現代漢語譯本 次第總結前面的四門。關於『在此有識身及外一切相中』到『境界相中』，說明有識身中存在本識的種子，能夠與我慢等作為因緣，以及作為境界緣。前面的種子對於後面的種子來說是同類因緣。因此，有識身也與隨眠（煩惱的潛在狀態）作為因緣。外在的一切相，如器世界等，只與我見、慢等作為境界緣。又因為緣于外在的器世界等而熏成種子，所以外在的器世界等對於隨眠也算是遙遠的境界緣。第十五是解釋我、我所等。我慢的執著，大多是外道所產生的。我慢的種子，則內外道都有。接下來有一首頌列出十門，辨析前面廣說的內容。長行中，首先次第廣泛地解釋。最初解釋如來等。先引用經文來說明，然後解釋其含義，最後總括地簡要說明。在解釋中，只解釋了八個名號，沒有辨析『正遍知』、『如來』這兩個名號。『應』，是因為應該接受供養。有一種解釋說梵語中『應』只是一個名字，所以用『應供養』來解釋『應』這個名號。現在的解釋有很多含義，這裡只舉一個含義來解釋。『遮行行行皆悉圓滿』，像防護根門，稱為遮行。身、口、意三業的造作和修行，稱為行行。『又復四種至皆悉圓滿』，指的是四禪增上心現前的快樂圓滿。前面是行行，前面說的遮行行行，總稱為行行。後面是住行，四禪的凝定安住，所以稱為住行。這裡清凈身等現行，正命是圓滿，密嚴根門是遮滿。由此二種到無忘失法，因為行行的緣故，顯示了三不護，四遮行的緣故，顯示了無忘失。『由不造過世間靜慮遮自苦行』，世間靜慮是快樂的道路，外道造作苦行，叫做超過靜慮。現在說明如來因為不造作超過世間靜慮的行為來阻止自苦行，所以叫做遮自苦行。又解釋為因為不造作超過出世定的行為，所以叫做遮自苦行。『言又於世間諸法自性』，是從因緣而生的法。因緣，是能夠產生作用的因緣。

【English Translation】 English version Next, summarize the previous four doors. Regarding 'in this conscious body and all external appearances' to 'in the realm of objects,' it explains that within the conscious body, there exists the seed of the fundamental consciousness (本識, benshi), which can serve as the cause and condition (因緣, yin yuan) for arrogance (我慢, wo man) and as the objective condition (境界緣, jingjie yuan). The preceding seed is a homogeneous cause and condition for the subsequent seed. Therefore, the conscious body also serves as a cause and condition for latent tendencies (隨眠, suimian, dormant afflictions). All external appearances, such as the container world (器世界, qi shijie), only serve as the objective condition for views of self (我見, wo jian), arrogance, etc. Furthermore, because seeds are perfumed by conditioning on the external container world, etc., the external container world, etc., also serves as a distant objective condition for latent tendencies. The fifteenth is to explain 'self' (我, wo), 'what belongs to self' (我所, wo suo), etc. Attachment to arrogance mostly arises from external paths (外道, wai dao, non-Buddhist schools). The seed of arrogance is common to both internal and external paths. Next, there is a verse listing the ten doors, distinguishing the previously elaborated content. In the prose section, first, explain extensively in order. Initially, explain 'Tathagata' (如來, Rulai) etc. First, cite the sutra to explain, then explain its meaning, and finally provide a summary and brief explanation. In the explanation, only eight titles are explained, without distinguishing the two titles 'Perfectly Enlightened' (正遍知, Zheng Bianzhi) and 'Tathagata'. 'Worthy' (應, ying) is because one should receive offerings. One explanation says that in Sanskrit, '應' is just a name, so 'worthy of offerings' is used to explain the title '應'. The current explanation has many meanings; here, only one meaning is given to explain it. 'Completely perfect in restraining actions and performing actions' (遮行行行皆悉圓滿, zhexing xingxing jiexi yuanman), like guarding the sense faculties, is called restraining actions (遮行, zhexing). The creation and cultivation of the three karmas (身口意, shen kou yi, body, speech, and mind) are called performing actions (行行, xingxing). 'Furthermore, the four types reach complete perfection' refers to the complete perfection of the joy manifested by the four dhyanas (四禪, si chan) and higher mind. The former is performing actions; the previously mentioned restraining actions and performing actions are collectively called performing actions. The latter is abiding actions; the concentration and abiding of the four dhyanas are called abiding actions (住行, zhuxing). Here, the present actions of pure body, etc., and right livelihood are complete, and the secret and solemn sense faculties are completely restrained. From these two types to non-forgetfulness (無忘失法, wu wangshi fa), because of performing actions, the three non-protections are revealed, and because of the four restraining actions, non-forgetfulness is revealed. 'By not creating excessive worldly meditative states, one prevents self-affliction' (由不造過世間靜慮遮自苦行, you bu zao guo shijian jinglv zhe zi ku xing), worldly meditative states are the path of happiness, and the creation of ascetic practices by external paths is called exceeding meditative states. Now it is explained that the Tathagata is called preventing self-affliction because he does not create actions that exceed worldly meditative states to prevent self-affliction. It is also explained as being called preventing self-affliction because he does not create actions that exceed supramundane concentration. 'Furthermore, regarding the nature of all worldly dharmas' (言又於世間諸法自性, yan you yu shijian zhu fa zixing), they are dharmas arising from conditions (因緣, yin yuan). Conditions are the causes and conditions that can produce effects.

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愛味過患者。由愛味故起諸過失。出離者。離欲行者。由見過患故能離欲。能趣行等者。由見生死中向前諸法自性因緣愛味過患等心便厭背。趣三菩提等行。名為趣行。如來於此趣行皆善知之。名世間解。下總料簡。言此中如來乃至是不共德者。二障無處無為理同。名為共德。自餘明行圓滿等句。是不共德。有為功德諸佛各成就。別屬佛人。名為不共。有釋二障無為。三乘同得。故名共德。其三明等二乘隨分成就。不及如來。故名不共。不及前解。第二解無常想。先聞四門。一修。二修果。三修差別。四修方便。言于無常想素呾纜中修謂若修若習者。依素呾纜障修無常想。修果謂一切貪慾廣說者。由修無常想故。能入空觀斷一切貪。名為修果。此即舉所離貪慾明義擇滅。是其修果。修差別謂譬喻差別者。因修無常想故。更作余觀。名修差別。修方便謂住阿練若處等。可知。次別解四門。解初門中。初解若修若習若多修習。有其二番。后散釋經中為處為事等六句。于中先次第釋六句。後重釋五六二句有其三番。隨順欲貪故說于掉下。次解第二門。將欲明果。先舉其障。隨順欲貪說掉等者。欲界散動名掉。色界持定起慢。無色貪順無明。即是色染無色染掉慢無明五上分結。舉欲貪取五下分結。此過所除。言拔除根本者害隨

【現代漢語翻譯】 現代漢語譯本 貪愛滋味的人會犯錯。因為貪愛滋味，所以會產生各種過失。出離的人，是遠離慾望修行的人。因為見到貪愛的過患，所以能夠遠離慾望。能夠趨向修行等等的人，因為見到生死輪迴中向前發展的各種法的自性、因緣、貪愛滋味和過患等等，內心便會厭惡背離，趨向于證得三菩提等等的修行，這叫做趨向修行。如來對於這種趨向修行都非常瞭解，所以稱為『世間解』（Lokavidū）。 下面總括地進行簡要分析。說『此中如來乃至是不共德者』，二障（煩惱障和所知障）的無處和無為的道理相同，這叫做共德。其餘的『明行圓滿』等等語句，是不共德。有為的功德諸佛各自成就，分別屬於佛，這叫做不共。有一種解釋是二障的無為，三乘（聲聞乘、緣覺乘、菩薩乘）共同證得，所以叫做共德。而三明（宿命明、天眼明、漏盡明）等等二乘隨分成就，不及如來，所以叫做不共。這種解釋不如前面的解釋。 第二種解釋是無常想。先聽聞四門：一、修；二、修果；三、修差別；四、修方便。說到『于無常想素呾纜（Sutta，經）中修』，是指『若修若習』，是依據素呾纜來修無常想。修果是指『一切貪慾廣說者』，因為修無常想的緣故，能夠進入空觀，斷除一切貪愛，這叫做修果。這裡是舉出所要斷除的貪慾，來說明義擇滅（以智慧選擇而滅除煩惱），這是修行的結果。修差別是指『譬喻差別者』，因為修無常想的緣故，更作其他的觀想，這叫做修差別。修方便是指『住阿練若處』等等，可以理解。 接下來分別解釋四門。解釋第一門中，首先解釋『若修若習若多修習』，有兩番解釋。後面分散解釋經文中的『為處為事』等六句。其中先依次解釋六句，然後重新解釋第五句和第六句，有三番解釋。爲了隨順欲貪，所以說『于掉下』。接下來解釋第二門，將要說明修行的結果，先舉出它的障礙。隨順欲貪說『掉』等等，欲界的散動叫做『掉』。**持定會生起慢心。無色界的貪愛隨順無明，也就是色染和無色染。掉、慢、無明是五上分結（色染、無色染、掉舉、慢、無明）。舉出欲貪，是爲了說明五下分結（身見、戒禁取見、疑、貪慾、嗔恚）。這些過失被去除。說到『拔除根本者害隨』

【English Translation】 English version Those who are attached to the taste of things commit faults. Because of this attachment, various transgressions arise. Those who renounce are those who practice detachment from desires. Because they see the faults of attachment, they are able to renounce desires. Those who are able to proceed to practice, etc., because they see the nature, conditions, attachment to taste, and faults, etc., of the dharmas (phenomena) that advance in the cycle of birth and death, their minds become disgusted and turn away, proceeding to practices such as attaining the Three Bodhis (Enlightenment), which is called proceeding to practice. The Tathāgata (Thus Gone One, Buddha) knows all about this proceeding to practice, hence is called 『Lokavidū』 (Knower of the World). Below is a general and brief analysis. Saying 『Here, the Tathāgata, up to the unique qualities,』 the absence of location and non-action of the two obscurations (klesha-avarana and jneya-avarana) are the same in principle, which is called common qualities. The remaining phrases, such as 『perfect in knowledge and conduct,』 are unique qualities. The conditioned merits are achieved by each Buddha separately, belonging specifically to the Buddha, which is called unique. One explanation is that the non-action of the two obscurations is attained by the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) together, hence it is called common qualities. The three kinds of knowledge (knowledge of past lives, divine eye, and extinction of outflows), etc., are achieved partially by the Two Vehicles, not reaching the Tathāgata, hence it is called unique. This explanation is not as good as the previous one. The second explanation is the contemplation of impermanence. First, hear the four aspects: 1. Practice; 2. Result of practice; 3. Differences in practice; 4. Means of practice. Speaking of 『practice in the Sutta (Sūtra) on the contemplation of impermanence,』 it refers to 『if one practices, if one cultivates,』 which is to practice the contemplation of impermanence based on the Sutta. The result of practice refers to 『all desires extensively explained,』 because by practicing the contemplation of impermanence, one can enter the view of emptiness and cut off all desires, which is called the result of practice. Here, the desires to be cut off are mentioned to explain the meaning of 『pratisankhya-nirodha』 (cessation through wisdom), which is the result of practice. Differences in practice refer to 『differences in analogy,』 because by practicing the contemplation of impermanence, one makes other contemplations, which is called differences in practice. Means of practice refer to 『dwelling in secluded places,』 etc., which can be understood. Next, explain the four aspects separately. In explaining the first aspect, first explain 『if one practices, if one cultivates, if one repeatedly cultivates,』 there are two explanations. Later, the six phrases in the scattered explanation of the sutra, such as 『as place, as matter,』 etc. Among them, first explain the six phrases in order, then re-explain the fifth and sixth phrases, with three explanations. To accord with desire and attachment, it is said 『in restlessness below.』 Next, explain the second aspect, intending to explain the result of practice, first mention its obstacles. To accord with desire and attachment, it is said 『restlessness,』 etc. The scattering of the desire realm is called 『restlessness.』 **Holding onto samadhi (concentration) gives rise to pride. The attachment of the formless realm accords with ignorance, which is the attachment to form and the attachment to the formless. Restlessness, pride, and ignorance are the five higher fetters (rupa-raga, arupa-raga, auddhatya, mana, avidya). Mentioning desire and attachment is to explain the five lower fetters (satkayadrishti, silavrataparamarsa, vicikitsa, kama-raga, vyapada). These faults are removed. Speaking of 『uprooting the root, harming the』

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眠故者。斷種子。摧折枝條者至不增長故者。下地煩惱。為求有報修福分善。由斷煩惱。福分善法不增。以無常想所緣至觀無常故者。想止觀境。顯示無常。臺閣者。解第三門。解脫俱行等者。謂在無學果。棟樑者謂彼依因者。是前因也。像跡謂于諸跡中象跡為最。于諸想中無常想為最。第一無學無常想境寬通。如轉輪王。學人無常想陜。如小城王。亦可除無常想。余諸想等如城王也。又或居阿練若下。解第四門。言唯有色無常性等者。四蘊無常。諸部共說。色蘊一種有說劫初時生劫壞時滅中間恒住。為破此計。故言唯有色無常等。第三解底沙。底沙者是星名。有比丘從星立名名底沙。佛為底沙說四種往趣道障二種道等。又云。婆沙三十卷有底沙梵天。景師云。言四障者。一疑。二邪尋思。三邪分尋思。四邪分見行。二道者。謂正道邪道。余處是邪道。下散釋經文。忿與苦惱同是忿類為一。不樂者雜瞋事此為第二。此之二種猶如坑澗。乃言猛利者處深稠林者。煩惱猛利各處稠林。雖舍父母妻子七種所攝受事。而由煩惱總貪戀故不能捨。此有釋。言四障者。一疑。二邪尋思。三邪分尋思。四邪分見行。二道者。一苦惱。二不樂。此二如坑澗。下釋等言。雖入山林修道。舍七攝受事。而不能捨利養恭敬故。由此二義故苦惱

【現代漢語翻譯】 現代漢語譯本 『眠故者』，指的是斷滅種子；『摧折枝條者至不增長故者』，指的是下地（指欲界、色界）的煩惱。因為想要獲得有漏的果報，而修習福德和善法，但由於斷滅了煩惱，福德和善法無法增長。 『以無常想所緣至觀無常故者』，指的是以觀想無常為所緣境，來止息妄想，觀察無常的道理。『臺閣者』，解釋第三門（指三解脫門）。『解脫俱行等者』，指的是在無學果位（阿羅漢果）時。『棟樑者謂彼依因者』，指的是前因。 『象跡謂于諸跡中象跡為最。于諸想中無常想為最』，意思是說，在所有的足跡中，像的足跡最大；在所有的觀想中，觀想無常最為殊勝。第一無學（阿羅漢）的無常想境界寬廣通達，如同轉輪聖王；學人（有學位的修行者）的無常想境界狹隘，如同小城之王。也可以去除無常想，其餘的觀想等同於小城之王。又或者居住在阿練若（寂靜處）。 解釋第四門。『言唯有色無常性等者』，四蘊（受、想、行、識）的無常，是各個部派共同承認的。色蘊這一種，有的說法是劫初時產生，劫壞時滅亡，中間恒常存在。爲了破除這種說法，所以說唯有色是無常的。第三解底沙（Tissa）。底沙（Tissa）是星名。有比丘從星的名字來取名叫做底沙（Tissa）。佛陀為底沙（Tissa）說了四種前往惡道的障礙和兩種正道等。 又說，《婆沙論》第三十卷有底沙梵天（Tissa Brahma）。景師說，『言四障者』，一是疑，二是邪尋思，三是邪分別尋思，四是邪分別見行。『二道者』，指的是正道和邪道。其餘的地方指的是邪道。下面分散解釋經文。忿怒和苦惱同屬于忿怒的類別，歸為一類。不快樂是夾雜著嗔恨的事情，這歸為第二類。這兩種就像坑澗一樣。『乃言猛利者處深稠林者』，煩惱猛烈，各自處在稠密的森林中。雖然捨棄了父母妻子等七種所攝受的事物，但由於對煩惱的總體貪戀，所以不能捨棄。對此有一種解釋，『言四障者』，一是疑，二是邪尋思，三是邪分別尋思，四是邪分別見行。『二道者』，一是苦惱，二是不樂。這兩種就像坑澗一樣。 下面解釋『等』字。雖然進入山林修道，捨棄了七種攝受的事物，但不能捨棄利養和恭敬，因此因為這兩種原因而感到苦惱。

【English Translation】 English version 'Miana Gu Zhe' refers to cutting off the seeds; 'Cuizhe Zhitao Zhe Zhi Bu Zengzhang Gu Zhe' refers to the afflictions of the lower realms (desire realm, form realm). Because one desires to obtain rewarded results, one cultivates merit and virtuous deeds, but because one has cut off afflictions, merit and virtuous deeds cannot increase. 'Yi Wuchang Xiang Suoyuan Zhi Guan Wuchang Gu Zhe' refers to using the contemplation of impermanence as the object of focus to cease delusion and observe the principle of impermanence. 'Taige Zhe' explains the third gate (referring to the three doors of liberation). 'Jietuo Juxing Deng Zhe' refers to being in the state of no-more-learning (arahantship). 'Dongliang Zhe Wei Bi Yiyin Zhe' refers to the prior cause. 'Xiangji Wei Yu Zhu Ji Zhong Xiangji Wei Zui. Yu Zhu Xiang Zhong Wuchang Xiang Wei Zui' means that among all footprints, the elephant's footprint is the largest; among all contemplations, contemplating impermanence is the most supreme. The impermanence contemplation of the first no-more-learner (arahant) is broad and thorough, like a Chakravarti king; the impermanence contemplation of a learner (a practitioner with learning) is narrow, like the king of a small city. One can also remove the impermanence contemplation, and the remaining contemplations are equivalent to the king of a small city. Or one may reside in an Aranya (quiet place). Explaining the fourth gate. 'Yan Wei You Se Wuchang Xing Deng Zhe', the impermanence of the four aggregates (form, feeling, perception, mental formations), is commonly acknowledged by all schools. Regarding the form aggregate, some say that it arises at the beginning of a kalpa and perishes at the destruction of a kalpa, remaining constant in between. To refute this view, it is said that only form is impermanent. The third explanation is Tissa. Tissa is the name of a star. There was a bhikkhu named Tissa after the name of the star. The Buddha spoke to Tissa about the four obstacles to going to evil paths and the two right paths, etc. It is also said that in the thirtieth volume of the Abhidharma-mahāvibhāṣā-śāstra, there is Tissa Brahma. Jing Shi said, 'Yan Si Zhang Zhe', the four obstacles are: one is doubt, two is wrong thinking, three is wrong differentiated thinking, and four is wrong differentiated views and practices. 'Er Dao Zhe' refers to the right path and the wrong path. The remaining places refer to the wrong path. The following dispersedly explains the sutra text. Anger and suffering belong to the same category of anger and are classified as one. Unhappiness is mixed with anger, and this is classified as the second category. These two are like pits and ravines. 'Nai Yan Mengli Zhe Chu Shen Choulin Zhe', afflictions are fierce and each resides in a dense forest. Although one has abandoned the seven things that are taken as one's own, such as parents and spouse, one cannot abandon them due to the overall attachment to afflictions. There is an explanation for this, 'Yan Si Zhang Zhe', the four obstacles are: one is doubt, two is wrong thinking, three is wrong differentiated thinking, and four is wrong differentiated views and practices. 'Er Dao Zhe', the two paths are: one is suffering, and two is unhappiness. These two are like pits and ravines. The following explains the word 'etc.'. Although one enters the mountains and forests to cultivate the path, and abandons the seven things that are taken as one's own, one cannot abandon the pursuit of profit and respect, and therefore one feels distressed because of these two reasons.

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不樂。不及前解。第四解怖。可知。第五解無為。無為無動異名分別。名攝異門。第六解不有。我何當不有我所何當不有者。牒經文。或是佛法假我。或是外道計有實我。我所當不有等謂約未來世至希求不生故者。于未來自蘊云我何當不有名希求不生。于未來外器世等我所何當不有名希求不生。又復顯示希求依止不生故者。色是希求依止故。于未來所依色蘊之上言我何當不有。言及希求依彼受不生故者。于未來受蘊上言我所何當不有故言希求不生。我當不有我所當如有者謂約現在世說者。前云我何。當不有我所何當不有。今不言何直云我當不有我所當不有。但言約現在世為異。如前所依我法還作兩番如前所引。言此觀無常滅前觀舍擇滅者。明二觀別。文前但有希望故後於現在因觀無常性者。重明二觀別也。第七解不相續。如文。第八解空。所言滅者謂余煩惱斷故者。是有餘涅槃。言涅槃者。謂無餘涅槃也。第九解無常。有盡法者謂一分盡故者。過去也。有沒法者謂全分沒故者。墮在三世。三世俱沒。又有盡法者謂全分滅故者。謂三世法已盡當盡今盡故。有沒法者。謂相續變壞。兩解有異。有離欲法謂過患相應者。別有離義。有滅法者。謂一切有為法皆有出離故也。第十解無餘。無餘斷總句。更有六別句還是三世染法。

【現代漢語翻譯】 現代漢語譯本 不樂：與之前的解釋不同。第四種解釋是怖畏（bhaya，恐懼）。可以理解。第五種解釋是無為（asaṃskṛta，不生不滅的境界）。無為和無動是不同的名稱。名稱涵蓋了不同的方面。第六種解釋是不有（nāsti，不存在）。『我何當不有，我所何當不有』，這是引述經文。或者指的是佛法中假立的『我』（ātman），或者指的是外道計執的實有之『我』。『我所當不有』等，指的是對於未來世，因為希望不生起。對於未來的自身五蘊（skandha）說『我何當不有』，是因為希望不生起。對於未來的外在器世間等說『我所何當不有』，是因為希望不生起。又進一步顯示希望的依止不生起，是因為色（rūpa，物質）是希望的依止。因此，對於未來所依止的色蘊之上說『我何當不有』。說到希望依彼受（vedanā，感受）不生起，是因為對於未來的受蘊之上說『我所何當不有』，所以說希望不生起。『我當不有，我所當如有』，指的是關於現在世所說。前面說『我何當不有，我所何當不有』，現在不說『何』，直接說『我當不有，我所當不有』，只是說關於現在世有所不同。如同前面所依止的『我』法，再次分成兩種，如同前面所引用的。說到『此觀無常滅前觀舍擇滅』，說明兩種觀法的區別。文前只是有希望，所以後面在現在因上觀察無常性，再次說明兩種觀法的區別。第七種解釋是不相續（asantati，不連續），如經文所說。第八種解釋是空（śūnyatā，空性）。所說的『滅』，指的是其餘煩惱斷滅，這是有餘涅槃（sopadhiśeṣa-nirvāṇa，有餘依涅槃）。所說的『涅槃』，指的是無餘涅槃（nirupadhiśeṣa-nirvāṇa，無餘依涅槃）。第九種解釋是無常（anitya，無常）。『有盡法』，指的是一部分滅盡，指的是過去。『有沒法』，指的是全部分滅，指的是墮落在三世。三世全部滅盡。『又有盡法』，指的是全部分滅，指的是三世法已經滅盡、將要滅盡、現在滅盡。『有沒法』，指的是相續變壞。兩種解釋有所不同。『有離欲法』，指的是與過患相應，特別具有出離的意義。『有滅法』，指的是一切有為法（saṃskṛta-dharma，因緣和合而成的法）都有出離的可能。第十種解釋是無餘（aśeṣa，無餘）。無餘斷滅是總的概括，更有六種不同的說法，還是關於三世的染污之法。

【English Translation】 English version Displeasure: This differs from the previous explanation. The fourth explanation is bhaya (fear). It can be understood. The fifth explanation is asaṃskṛta (unconditioned, the state of non-arising and non-ceasing). Asaṃskṛta and non-movement are different names. The name encompasses different aspects. The sixth explanation is nāsti (non-existence). 'Why should I not exist? Why should what belongs to me not exist?' This is quoting the scripture. It either refers to the conventionally established 'self' (ātman) in Buddhism or the truly existent 'self' clung to by non-Buddhists. 'What belongs to me should not exist,' etc., refers to the future, because hope does not arise. Regarding the future aggregates (skandha) of oneself, saying 'Why should I not exist?' is because hope does not arise. Regarding the future external world, etc., saying 'Why should what belongs to me not exist?' is because hope does not arise. Furthermore, it shows that the reliance of hope does not arise because rūpa (form, matter) is the reliance of hope. Therefore, regarding the future aggregate of form on which one relies, it is said, 'Why should I not exist?' Speaking of hope not arising dependent on vedanā (feeling), it is because regarding the future aggregate of feeling, it is said, 'Why should what belongs to me not exist?' Therefore, it is said that hope does not arise. 'I should not exist; what belongs to me should exist,' refers to what is said about the present. Previously, it was said, 'Why should I not exist? Why should what belongs to me not exist?' Now, 'why' is not said; it is directly said, 'I should not exist; what belongs to me should not exist.' It is only said that it differs regarding the present. Like the 'self' dharma relied upon previously, it is again divided into two, as quoted previously. Speaking of 'This contemplation of impermanence extinguishes the previous contemplation of abandonment and cessation,' it clarifies the difference between the two contemplations. Before in the text, there is only hope, so later, in the present cause, observing impermanence again clarifies the difference between the two contemplations. The seventh explanation is asantati (non-continuity), as the text says. The eighth explanation is śūnyatā (emptiness). What is said to be 'extinguished' refers to the extinguishing of the remaining afflictions; this is sopadhiśeṣa-nirvāṇa (nirvana with remainder). What is said to be 'nirvana' refers to nirupadhiśeṣa-nirvāṇa (nirvana without remainder). The ninth explanation is anitya (impermanence). 'Having the nature of exhaustion' refers to a portion being exhausted, referring to the past. 'Having the nature of disappearance' refers to the entire portion disappearing, referring to falling into the three times. The three times are all exhausted. 'Again, having the nature of exhaustion' refers to the entire portion being extinguished, referring to the dharmas of the three times being already exhausted, about to be exhausted, and now being exhausted. 'Having the nature of disappearance' refers to the continuous change and decay. The two explanations differ. 'Having the nature of detachment' refers to being associated with faults, especially having the meaning of detachment. 'Having the nature of extinction' refers to all conditioned dharmas (saṃskṛta-dharma) having the possibility of liberation. The tenth explanation is aśeṣa (without remainder). Extinguishing without remainder is a general summary; there are six more different statements, still about the defiled dharmas of the three times.

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可知。

第八十四卷

下有一頌。列其九門辨前廣說。長行中。次第廣釋。初解欲三種。景師云。此中以三種門訶責于欲。初約四倒訶諸欲過。次舉八喻重訶其欲。后約不凈等重訶其欲。初中。言諸欲無常虛偽不實者。牒經文也。謂于諸欲宣說顛倒等者。明佛說意。下約四倒消釋經文。次舉妄法幻事誑惑愚夫等。成前四例。次舉八喻中。喻枯骨者令無飽故者。如狗嚙骨但啖口面。無所飽滿。諸欲似彼。下約不凈等重訶臭穢。諸受用飲食變壞成故者。段食在腹變壞方資。泰師云。欲三種者。一無常。二虛偽。三不實。第二解延請謂徼延施設供養。請謂啟請。欲聞說法斷除貪等。求聖果等。第三解法。有四十五句。于中通有理教行果四種之法。文義巧妙。即是教法。現見是理。無熱是果。無時亦是。如理諸有智。了知四諦等行法寶。第四解僧。有其五段。一釋正行等五句。六堅法者。即六和敬也。二釋大師等六句。三釋序等四句。四釋善見等五句。五釋聖等三句。第五解惠施有九句。第六解厭有三句。第七解梵志。初散釋五句。后總料簡有其兩番。前番中。言現在未來名有者。當現有故。過名非有者。滿已滅故。由此諸句無倒觀察波羅門相等者。初云是為波羅門者。究竟到彼岸故。蠲除諸惡故。是為其相。次

【現代漢語翻譯】 現代漢語譯本 可知。

第八十四卷

下有一頌。列其九門辨前廣說。長行中。次第廣釋。初解欲三種。景師云。此中以三種門訶責于欲。初約四倒訶諸欲過。次舉八喻重訶其欲。后約不凈等重訶其欲。初中。言諸欲無常虛偽不實者。牒經文也。謂于諸欲宣說顛倒等者。明佛說意。下約四倒消釋經文。次舉妄法幻事誑惑愚夫等。成前四例。次舉八喻中。喻枯骨者令無飽故者。如狗嚙骨但啖口面。無所飽滿。諸欲似彼。下約不凈等重訶臭穢。諸受用飲食變壞成故者。段食在腹變壞方資。泰師云。欲三種者。一無常。二虛偽。三不實。第二解延請謂徼延施設供養。請謂啟請。欲聞說法斷除貪等。求聖果等。第三解法。有四十五句。于中通有理教行果四種之法。文義巧妙。即是教法。現見是理。無熱是果。無時亦是。如理諸有智。了知四諦等行法寶。第四解僧。有其五段。一釋正行等五句。六堅法者。即六和敬也。二釋大師等六句。三釋序等四句。四釋善見等五句。五釋聖等三句。第五解惠施有九句。第六解厭有三句。第七解梵志（Brahmins）。初散釋五句。后總料簡有其兩番。前番中。言現在未來名有者。當現有故。過名非有者。滿已滅故。由此諸句無倒觀察波羅門（Brahmins）相等者。初云是為波羅門（Brahmins）者。究竟到彼岸故。蠲除諸惡故。是為其相。次

【English Translation】 English version It can be known.

Volume 84

Below is a verse, listing the nine gates to explain the preceding extensive discourse. In the prose section, it is explained extensively in order. The first explains the three types of desires. Master Jing says, 'Here, the three gates are used to rebuke desires. First, the faults of desires are rebuked based on the four inversions. Second, eight metaphors are used to repeatedly rebuke desires. Third, desires are repeatedly rebuked based on impurity, etc.' In the first part, 'The desires are impermanent, false, and unreal' quotes the sutra text. 'Saying that the inversions are declared in desires' clarifies the Buddha's intention. Below, the sutra text is explained based on the four inversions. Then, false dharmas, illusions, deceptions, foolish people, etc., are cited to complete the previous four examples. Among the eight metaphors, the metaphor of the dry bone is 'to make it unfulfilled' because, like a dog gnawing a bone, it only eats the mouth and face, without being satisfied. Desires are similar to that. Below, the foulness is repeatedly rebuked based on impurity, etc. 'All enjoyment of food and drink changes and becomes so' means that the food is transformed in the abdomen to provide resources. Master Tai says, 'The three types of desires are: first, impermanence; second, falsity; third, unreality.' The second explanation of invitation refers to seeking and providing offerings. 'Invitation' refers to requesting, desiring to hear the Dharma, cutting off greed, etc., seeking the holy fruit, etc. The third explanation of Dharma has forty-five sentences, in which there are generally four types of Dharma: principle, teaching, practice, and result. The text and meaning are ingenious, which is the teaching Dharma. 'Presently seeing' is the principle. 'No heat' is the result. 'No time' is also so. As the principle, all those with wisdom understand the Four Noble Truths, etc., the treasure of practice Dharma. The fourth explanation of Sangha has five sections. First, explain the five sentences of 'right practice,' etc. 'Six firm dharmas' are the six harmonies and respects. Second, explain the six sentences of 'great master,' etc. Third, explain the four sentences of 'preface,' etc. Fourth, explain the five sentences of 'good view,' etc. Fifth, explain the three sentences of 'holy,' etc. The fifth explanation of generosity has nine sentences. The sixth explanation of aversion has three sentences. The seventh explanation of Brahmins first disperses and explains five sentences, and then generally examines it in two ways. In the first way, 'The present and future are called existence' because they will exist. 'The past is called non-existence' because it is full and extinguished. Therefore, these sentences observe the Brahmins without inversion. The first says, 'This is a Brahmin' because they ultimately reach the other shore and eliminate all evils, which is their characteristic. Next

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有四句無倒觀察波羅門相。于中三句顯其多門。及與正智觀察其相。謂無猶預斷惡作離諸貪或不正修習善品故。復顯示第四一句觀察其相者。即于有非有著無有隨眠。言此義中者謂八種著于非有中作愁憂著者。謂於過去非有中作愁憂。由追憂故。于現在世有中有五種著。于未來有中作行作動者。如文。言總於三處作極厚重作極甘味者。三處即前三世也。於前三世以著合作極重作極甘味二也。復有差別已下。第二番解。言于記所解疑惑斷故。即是無猶預等。于所行中一切忘失法行斷故者。即是斷諸惡作者于應作事無不作故等。于未來苦因斷者。即是離諸貪愛者無有利養恭敬愛故。現世苦因粗重斷故者。即是于有非有著無有隨眠者。隨眠永斷故。所言有者於三界所攝諸相作意言非有者于無相界作意思惟者。此解有無須知異前三世辨有無也。所言著者謂此義中是貪瞋癡者。正出體。問曰。向言有者於三界諸相作意起貪等著此義可然。向言非有者于無相界作意思惟則無漏心。于無漏心中雲何起貪等著而言非有中著耶。解云。如入無相定。諸有學者隨現行貪等猶有隨眠。故言有著。此義但說學人不說羅漢。羅漢隨眠一切盡故。言四種雜染者。尋思是一。戲論是二。著為第三。想為第四。前二是出家品。后二是在家品。由有著隨眠

【現代漢語翻譯】 現代漢語譯本 有四句無倒觀察婆羅門相（Brahman's characteristics）。其中三句顯示了它的多種方面，以及用正確的智慧觀察它的特徵。也就是說，沒有猶豫，斷除惡行，遠離各種貪慾，或者不正當地修習善行。然後顯示第四句觀察其特徵的人，即對於存在、非存在、有和無都沒有執著。這裡所說的『此義中』，是指八種執著于非存在而產生憂愁的人。他們對過去不存在的事物感到憂愁，因為追憶而憂傷。對於現在的存在，有五種執著。對於未來的存在，則會採取行動。就像經文所說。總的來說，在過去、現在、未來這三處產生極度的沉重感和極度的甘美感。這三處就是前面所說的過去、現在、未來三世。在這三世中，因為執著而產生極度的沉重感和極度的甘美感。下面是另一種解釋。因為對所記錄的理解和疑惑已經斷除，所以沒有猶豫等等。因為在所行持的一切中，忘記了佛法的修行，所以斷除了各種惡行，對於應該做的事情沒有不做等等。因為斷除了未來痛苦的原因，所以遠離了各種貪愛，沒有了對利益供養和恭敬的愛戀。因為現在世間痛苦的原因和粗重已經斷除，所以對於存在、非存在、有和無都沒有執著。隨眠（anusaya）永遠斷除。所說的『有』，是指對三界所包含的各種現象產生意念。所說的『非有』，是指對無相界（animitta-dhatu）進行思考。這種對『有』和『無』的解釋，需要知道它與前面三世中辨別『有』和『無』的不同。所說的『執著』，是指這裡的貪、嗔、癡（raga, dvesa, moha）。這是直接指出它的本體。有人問：前面說對三界各種現象產生意念會生起貪著，這可以理解。但是前面說對無相界進行思考是無漏心（anasrava-citta），在無漏心中怎麼會生起貪著，而說執著于非存在呢？解釋說：就像進入無相定時，一些有學之人（sekha）仍然有隨眠現行，所以說有執著。這個意思只是針對有學之人，而不是針對阿羅漢（arhat）。因為阿羅漢的隨眠已經完全斷除。所說的四種雜染：尋思（vitarka）是第一種，戲論（prapanca）是第二種，執著是第三種，想（samjna）是第四種。前兩種是出家品，后兩種是在家品。因為有執著隨眠。

【English Translation】 English version There are four verses on observing the characteristics of a Brahman (Brahmana's characteristics) without inversion. Among them, three verses reveal its various aspects, as well as observing its characteristics with correct wisdom. That is to say, without hesitation, cutting off evil deeds, staying away from various desires, or improperly practicing good deeds. Then it shows that the person who observes its characteristics in the fourth verse is one who has no attachment to existence, non-existence, being, and non-being. What is said here in 'this meaning' refers to the eight kinds of people who are attached to non-existence and produce sorrow. They feel sorrow for things that did not exist in the past, because they are saddened by recollection. For present existence, there are five kinds of attachments. For future existence, actions will be taken. Just as the scriptures say. In general, extreme heaviness and extreme sweetness are produced in these three places of the past, present, and future. These three places are the past, present, and future three lifetimes mentioned earlier. In these three lifetimes, extreme heaviness and extreme sweetness are produced because of attachment. The following is another explanation. Because the understanding and doubts about what is recorded have been cut off, there is no hesitation, etc. Because in everything that is practiced, the practice of Dharma is forgotten, so all kinds of evil deeds are cut off, and there is nothing that should not be done, etc. Because the cause of future suffering is cut off, all kinds of greed are abandoned, and there is no love for the benefits of offerings and respect. Because the cause of suffering and heaviness in the present world has been cut off, there is no attachment to existence, non-existence, being, and non-being. Anusaya (latent tendencies) are forever cut off. What is said to be 'existence' refers to the generation of thoughts about the various phenomena contained in the three realms. What is said to be 'non-existence' refers to thinking about the animitta-dhatu (realm of no signs). This explanation of 'existence' and 'non-existence' needs to know that it is different from distinguishing 'existence' and 'non-existence' in the previous three lifetimes. What is said to be 'attachment' refers to raga (greed), dvesa (hatred), and moha (delusion) here. This directly points out its substance. Someone asks: It was said earlier that generating thoughts about the various phenomena of the three realms will give rise to attachment, which is understandable. But it was said earlier that thinking about the realm of no signs is anasrava-citta (undefiled mind), how can attachment arise in the undefiled mind, and say that it is attached to non-existence? The explanation is: Just like entering the samadhi of no signs, some sekha (trainees) still have anusaya manifesting, so it is said that there is attachment. This meaning is only for trainees, not for arhats (enlightened beings). Because the anusaya of arhats has been completely cut off. The four kinds of defilements are: vitarka (conceptual thought) is the first, prapanca (proliferation) is the second, attachment is the third, and samjna (perception) is the fourth. The first two are for monks, and the last two are for lay people. Because there is attachment anusaya.

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故彼三毒得生起也。諸出家者由追憶念曾所更境故有尋思者。追憶在家妻子寺事故有尋思也。第八解無常。言當知此中增一略文顯無常等差別障礙差別為後者。景師云。增一略文。則是又無常力之所損害等文。于聲聞地文中加此也。泰師云。增一阿含中九略文。約欲無常等差別辨無常觀。有障差別。為最後文。言如理觀察者此說二法無顛倒轉者。慧定二法無倒而轉。故云如理。第九解色如聚沫者言思飲食味水所生者。由思飲食口中水生。則枯色蘊猶如聚沫速增減故。余文幻喻尋之可知。上來解白品訖。自下解其黑品。于中初結上生下。第二開章別解。別解中先頌列九門。別開貪瞋癡即為十一門。次長行解釋還有九段。初解生有十句。所言生者謂初結生則名色位者。道理結生應名為識乃至名色者。有三義解。一解。是略二解。名色時長識支一念。以少從多。總說名色。三解。此同對法。彼云行識與有名業雜染名色。六處觸受生老死六支名生雜染。無明愛取名煩惱雜染。今據此義。故言謂初結生則名色位。第二解老有十四句。第三解死有八句。余心處在者。壽暖二種上下俱舍。余有心處所立。第四解藏等有十五句。執我名藏者。執我之心能藏於境。或復為境之所攝藏。第五解可喜等。于中初解可欣等。后解可欲等。前中。

【現代漢語翻譯】 現代漢語譯本 因此，那三種毒（貪、嗔、癡）得以產生。那些出家之人，因為追憶曾經經歷的境界，所以會有尋思。追憶在家的妻子、兒女、寺廟事務，所以也會有尋思。第八是解釋無常。說『應當知道這裡增一阿含經文省略，顯示無常等差別，障礙差別是最後』。景師說：『增一阿含經文省略，就是又被無常的力量所損害等的經文。』在《聲聞地》的經文中加入了這些。泰師說：『《增一阿含經》中有九處省略的經文，大約是就慾望的無常等差別來辨別無常觀，有障礙的差別，是最後的經文。』說『如理觀察』，這是說兩種法沒有顛倒運轉。慧和定這兩種法沒有顛倒地運轉，所以叫做如理。第九是解釋色如聚沫，說『由思念飲食的味道和水所生』。因為思念飲食，口中產生水，那麼枯槁的色蘊就像聚沫一樣迅速增減。其餘的經文用幻化的比喻來尋找就可以知道了。上面是解釋白品完畢。下面解釋黑品。其中，首先總結上面，引出下面。第二是展開章節分別解釋。分別解釋中，先用頌文列出九個門，分別展開貪、嗔、癡就成為十一個門。其次用長行文解釋，還有九段。首先解釋生，有十句。所說的生，是指最初結生，就是名色位。道理上結生應該叫做識，乃至名色。有三種解釋。第一種解釋，是省略。第二種解釋，名色的時候，識支只有一念，用少來概括多，總說為名色。第三種解釋，這和《對法論》相同。那裡說行識和有名業雜染名色，六處、觸、受、生、老、死這六支叫做生雜染，無明、愛、取叫做煩惱雜染。現在根據這個意義，所以說指最初結生，就是名色位。第二解釋老，有十四句。第三解釋死，有八句。『余心處在』，是說壽和暖這兩種上下一起捨棄，其餘有心之處所建立。第四解釋藏等，有十五句。執著我叫做藏，執著我的心能夠藏於境界，或者又被境界所攝藏。第五解釋可喜等。其中，首先解釋可欣等，然後解釋可欲等。前面之中。

【English Translation】 English version Therefore, those three poisons (greed, hatred, and delusion) are able to arise. Those who have left home (monks and nuns), because they recollect the realms they have experienced, therefore have thoughts. Recollecting their wives, children, and temple affairs at home, they also have thoughts. Eighth is the explanation of impermanence (無常, Wúcháng). It says, 'It should be known that here the Ekottara Agama (增一阿含, Zēngyī Āhán) sutra is abbreviated, showing the differences of impermanence, etc., and the difference in obstacles is the last.' Master Jing said, 'The Ekottara Agama sutra is abbreviated, which is the text about being harmed by the power of impermanence, etc.' These were added to the text of the Śrāvakabhūmi (聲聞地, Shēngwén Dì). Master Tai said, 'In the Ekottara Agama, there are nine abbreviated texts, roughly distinguishing the contemplation of impermanence based on the differences of the impermanence of desire, etc., and the difference in obstacles is the last text.' Saying 'observing appropriately', this means that the two dharmas (法, fǎ) are not reversed. Wisdom (慧, huì) and concentration (定, dìng) these two dharmas are not reversed in their operation, therefore it is called appropriate. Ninth is the explanation of form (色, sè) as a mass of foam, saying 'produced by thinking about the taste of food and water'. Because of thinking about food, water is produced in the mouth, then the withered aggregate of form is like a mass of foam, rapidly increasing and decreasing. The remaining texts can be understood by searching for the metaphor of illusion. The above is the explanation of the white category completed. Below is the explanation of the black category. Among them, first summarize the above and introduce the below. Second is to unfold the chapters and explain them separately. In the separate explanations, first use the verse to list the nine doors, and separately unfolding greed, hatred, and delusion becomes eleven doors. Secondly, use prose to explain, there are still nine sections. First, explain birth (生, shēng), there are ten sentences. What is called birth refers to the initial rebirth, which is the stage of name and form (名色, míngsè). Logically, rebirth should be called consciousness (識, shí), up to name and form. There are three explanations. The first explanation is abbreviation. The second explanation is that at the time of name and form, the consciousness element is only one thought, using the few to encompass the many, generally speaking of name and form. The third explanation is the same as the Abhidharma (對法, Duìfǎ). There it says that the volitional activities (行, xíng) and consciousness are mixed with the karma (業, yè) of existence, defiling name and form, the six sense bases (六處, liùchù), contact (觸, chù), sensation (受, shòu), birth, old age, and death these six elements are called defilement of birth, ignorance (無明, wúmíng), craving (愛, ài), and grasping (取, qǔ) are called defilement of afflictions (煩惱, fánnǎo). Now according to this meaning, therefore it is said that it refers to the initial rebirth, which is the stage of name and form. Second, explain old age (老, lǎo), there are fourteen sentences. Third, explain death (死, sǐ), there are eight sentences. 'The remaining mind is present', this means that life (壽, shòu) and warmth (暖, nuǎn) these two are abandoned together up and down, and the remaining place where the mind is present is established. Fourth, explain store (藏, zàng) etc., there are fifteen sentences. Clinging to self is called store, the mind clinging to self is able to store the realm, or is again contained by the realm. Fifth, explain the pleasing etc. Among them, first explain the delightful etc., then explain the desirable etc. In the former.

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二番解釋。云境界事者。所愛之境。領受事者。領受樂受事也。第六解煩惱。若依對法有二十五門。若依瑜伽抉擇中文。但有二十四門。今此文中。數得三十八門。前三十門唯明煩惱法門差別。后之八門通取煩惱及業。總名煩惱。解九結中。初舉五義釋其結義。第二制立所由。言於五種事能和合故說名為結者。或是所結與能結合。或是能結與所結合。言除七隨眠所餘一切染污心法皆隨煩惱者。有處說云一切纏皆是隨順總以其展轉相隨起故。今此文中但有一說。纏有八種謂無慚者。除忿覆。依下攝事分云無慚無愧障戒學。惛沉睡眠障定學。掉舉惡作障慧學。慳嫉于菩薩受用財法中為障。忿覆於前三學及同受用財法非障。是故不說。解株杌中。景師云。株杌則貪等三。五心株則五心栽。下云貪等別故。說有三者。是三毒門。有釋株杌有二。一五種則五心裁事。二三種則貪等。你伽者。梵語唐云常流注。或云常害。亦貪等三也。箭所有惡行根。並是貪等三。匱乏燒惱亦貪三。余尋可知。稠林亦是貪等。上來三十門唯明煩惱建立句。下之八門通就煩惱及惡業以立。八門者何。一愛尸羅。二名惡法。三內朽敗。四下產生。五水生蝸螺。六螺音狗行。七妄稱沙門。八妄稱梵行文有兩番。初番中。言愛尸羅者。尸羅是戒清涼。突是違

【現代漢語翻譯】 現代漢語譯本 二、解釋境界之事。所愛之境，是指領受快樂感受的事情。第六，解釋煩惱。如果依據《阿毗達磨》，有二十五種煩惱之門。如果依據《瑜伽師地論·抉擇分》，則只有二十四種。而本文中，列舉了三十八種。前三十種只是闡明煩惱法門的差別，后八種則包括煩惱和業，總稱為煩惱。 解釋九結（Nava Bandhana）中，首先列舉五種含義來解釋『結』的意義。第二，確立其產生的原因。說因為這五種事物能夠和合，所以稱為『結』，或者是因為所結的事物與能結合的事物，或者是因為能結的事物與所結合的事物。說除了七隨眠（Sapta Anusaya）之外，其餘一切染污心法都是隨煩惱。有的地方說一切纏（Paryavasthana）都是隨順煩惱，總的來說是因為它們輾轉相隨而生起。而本文中只有一種說法。纏有八種，即無慚（Ahrikya）。除了忿（Krodha）、覆（Mraksha）。依據《攝事分》所說，無慚（Ahrikya）、無愧（Anapatrapya）障礙戒學（Shila-shiksha），惛沉（Styana）、睡眠（Middha）障礙定學（Samadhi-shiksha），掉舉（Auddhatya）、惡作（Kaukritya）障礙慧學（Prajna-shiksha），慳（Matsarya）、嫉（Irshya）對菩薩（Bodhisattva）受用的財物和法為障礙。忿（Krodha）、覆（Mraksha）對前三學及共同受用的財物和法不是障礙，所以沒有說。 解釋株杌（Sthuna）中，景師說：『株杌就是貪（Lobha）等三毒（Tri-visha）。五心株就是五心栽。』下面說因為貪等有差別，所以說有三種，即三毒之門。有的解釋株杌有兩種：一是五種，即五心裁事；二是三種，即貪等。你伽（Nikaya），是梵語，唐朝翻譯為常流注，或者說常害，也是貪等三毒。箭，指所有惡行之根，都是貪等三毒。匱乏、燒惱也是貪等三毒。其餘的可以推知。稠林也是貪等。上面三十種只是闡明煩惱的建立語句。下面的八種則包括煩惱和惡業來建立。這八種是什麼呢？一是愛尸羅（Priya-shila），二是名為惡法（Papa-dharma），三是內朽敗（Antah-pūti），四是下產生（Adho-janman），五是水生蝸螺（Udaka-shankha），六是螺音狗行（Shankha-rava-shva-vrata），七是妄稱沙門（Mithya-shramana），八是妄稱梵行（Mithya-brahmacarya）。文中有兩段。第一段中，說愛尸羅（Priya-shila），尸羅（Shila）是戒（sila），指清涼，突是違背。

【English Translation】 English version Secondly, explaining the matter of realms. The beloved realm refers to the matter of experiencing pleasurable feelings. Sixth, explaining afflictions (Kleshas). According to the Abhidharma, there are twenty-five doors of afflictions. According to the Yogacarabhumi-sastra, Determination Chapter, there are only twenty-four. However, in this text, thirty-eight are enumerated. The first thirty only clarify the differences in the doors of afflictive dharmas, while the latter eight include both afflictions and karma, collectively called afflictions. Explaining the nine bonds (Nava Bandhana), first, five meanings are listed to explain the meaning of 'bond'. Second, the reason for their establishment is affirmed. It is said that because these five things can combine, they are called 'bonds', either because the bound things and the binding things, or because the binding things and the bound things. It is said that except for the seven latent tendencies (Sapta Anusaya), all other defiled mental dharmas are secondary afflictions (Upakleshas). Some places say that all entanglements (Paryavasthana) are in accordance with afflictions, generally because they arise in mutual dependence. However, in this text, there is only one statement. There are eight types of entanglements, namely shamelessness (Ahrikya), excluding anger (Krodha) and concealment (Mraksha). According to the Compendium of Topics, shamelessness (Ahrikya) and lack of shame (Anapatrapya) obstruct the training in morality (Shila-shiksha), languor (Styana) and sleep (Middha) obstruct the training in concentration (Samadhi-shiksha), restlessness (Auddhatya) and remorse (Kaukritya) obstruct the training in wisdom (Prajna-shiksha), stinginess (Matsarya) and jealousy (Irshya) are obstacles to the wealth and Dharma enjoyed by Bodhisattvas (Bodhisattva). Anger (Krodha) and concealment (Mraksha) are not obstacles to the previous three trainings and the jointly enjoyed wealth and Dharma, so they are not mentioned. Explaining the stump (Sthuna), Master Jing said: 'The stump is the three poisons (Tri-visha) of greed (Lobha), etc. The five-mind stump is the planting of the five minds.' It is said below that because greed, etc., are different, there are three, which are the doors of the three poisons. Some explain the stump in two ways: first, five types, which are the matters of the five minds; second, three types, which are greed, etc. Nikaya is a Sanskrit word, translated in the Tang Dynasty as constant flow, or constant harm, which is also the three poisons of greed, etc. Arrow refers to all roots of evil deeds, which are all the three poisons of greed, etc. Poverty and burning are also the three poisons of greed, etc. The rest can be inferred. The dense forest is also greed, etc. The above thirty are just statements clarifying the establishment of afflictions. The following eight are established based on both afflictions and evil karma. What are these eight? First, Priya-shila (love of morality), second, Papa-dharma (evil dharma), third, Antah-pūti (internal decay), fourth, Adho-janman (lower birth), fifth, Udaka-shankha (water-born snail), sixth, Shankha-rava-shva-vrata (conch-sound dog practice), seventh, Mithya-shramana (false Shramana), eighth, Mithya-brahmacarya (false Brahmacarya). There are two sections in the text. In the first section, it says Priya-shila (love of morality), Shila (morality) is coolness, and 'tu' is violation.

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害。亦名為舍。此豈不通身語業耶。言下產生者是下資產。無善七財但有煩惱惡業下資產也。螺音狗行者。從喻得名。譬如有一狗。吠聲清直。似於螺音。而行狗行。惡比丘亦爾。言善而行惡也。年兩者。夏臘也。第二番重釋可知。又有貪號已下。更有多雜碎事。指同后說。言燒雞者。泰師云。如燒生雞。苦無常亦爾。故云燒雞。達師云。喻破戒比丘。第七廣說貪瞋癡自在三段。初解貪異名。有四十九句。言七憍者。此有二解。二解則色力才等。可引前文約境辨憍也。二解。七慢等流。故云七憍。言三憍者。有釋三界之憍名為三憍。又解三毒所起之憍也。有釋無病憍等三也。言內垢者下。第二解瞋有四十一句。略作三十二句。在前際無智者下。第三解癡。于中。先辨十九無明差別。后解無明名義。言及有對分者。黑白句中有黑白相對分故。云有對分。下解名義中。有三十二句。于彼於此等者于如所說不如實知故。云于彼所未說不如實知。故名於此。亦可通此。第八解少等三句。第九解異門等三句。因者所以。如是名為已下。大文第三。釋已總結。于諸經中隨其粗顯略示差別。其餘無量句當思擇。

第八十五

攝事分中契經事行擇攝第一之一者。上來初本地分宗明十七地義。於十七地中有餘不了義處須分別

【現代漢語翻譯】 現代漢語譯本：唉。也叫做舍（放下）。這難道不是貫穿身語意的行為嗎？言語之下產生的是低劣的財產。沒有善良的七種財富，只有煩惱惡業，是低劣的財產。螺音狗行，是從比喻得來的名稱。譬如有一隻狗，叫的聲音清脆正直，像螺的聲音，但是行為卻是狗的行為。惡劣的比丘也是這樣，說的是善言，做的卻是惡行。『年老者』，指的是夏臘（僧侶受戒后的年齡）。第二遍重新解釋就可以明白了。還有『又有貪號』以下，更多的是雜碎的事情，指向後面要說的內容。說『燒雞』，泰師說，就像燒活雞一樣，痛苦無常也是這樣，所以說是燒雞。達師說，比喻破戒的比丘。第七部分廣泛地解釋了貪嗔癡自在這三段。首先解釋貪的異名，有四十九句。說『七憍』，這裡有兩種解釋。一種解釋是色力才能等等，可以引用前面的文章，從境界上辨別驕傲。另一種解釋是，七慢的等流，所以說是七憍。說『三憍』，有一種解釋是三界的驕傲叫做三憍。又有一種解釋是三毒所引起的驕傲。還有一種解釋是無病憍等等三種。說『內垢者』以下，第二部分解釋嗔，有四十一句，簡略地說是三十二句。在『在前際無智者』以下，第三部分解釋癡。其中，先辨別十九種無明的差別，然後解釋無明的名義。說『及有對分者』，黑白句中有黑白相對的部分，所以說『有對分』。下面解釋名義中，有三十二句。『于彼於此等者』，因為對於所說的不如實知道，所以說『于彼所未說不如實知』，所以叫做『於此』，也可以貫通這裡。第八部分解釋『少等』三句。第九部分解釋『異門等』三句。『因者所以』，像這樣叫做以下，大文第三，解釋完畢進行總結。在各種經典中，根據其粗略顯現的，簡略地顯示差別。其餘無量的語句應當思考選擇。 攝事分中契經事行擇攝第一之一，上面最初的本地分闡明了十七地的意義，在十七地中還有沒有完全理解的地方需要分辨。

【English Translation】 English version: Alas. It is also called '舍' (she, letting go). Isn't this encompassing actions of body, speech, and mind? What arises from speech is inferior property. Lacking the seven virtuous riches, possessing only afflictions and evil karma, it is inferior property. 'Snail-sound dog-behavior' is a name derived from a metaphor. For example, there is a dog whose bark is clear and upright, like the sound of a snail, but its behavior is that of a dog. A wicked Bhiksu (Buddhist monk) is also like this, speaking good words but acting wickedly. 'The aged one' refers to the summer-vassa (the age of a monk after ordination). The second re-explanation makes it understandable. Furthermore, 'also having greed' and what follows are more miscellaneous matters, pointing to what will be said later. Regarding 'burning chicken,' Teacher Tai says, 'Like burning a live chicken, suffering and impermanence are also like that, therefore it is called burning chicken.' Teacher Da says, 'It is a metaphor for a Bhiksu who has broken the precepts.' The seventh part extensively explains the three sections of freedom from greed, hatred, and delusion. First, it explains the different names of greed, with forty-nine sentences. Regarding 'seven prides,' there are two explanations here. One explanation is physical strength, talent, etc., which can be referenced from the previous text, distinguishing pride from the perspective of the realm. The other explanation is the outflow of the seven conceits, therefore it is called seven prides. Regarding 'three prides,' one explanation is that the pride of the three realms is called three prides. Another explanation is the pride arising from the three poisons (greed, hatred, delusion). Yet another explanation is the pride of being without illness, etc., these three. Regarding 'inner defilements' and what follows, the second part explains hatred, with forty-one sentences, briefly stated as thirty-two sentences. In 'in the past, those without wisdom' and what follows, the third part explains delusion. Among them, first, it distinguishes the nineteen differences of ignorance, then explains the names and meanings of ignorance. Regarding 'and having opposing aspects,' in the black and white sentences, there are black and white opposing aspects, therefore it is said 'having opposing aspects.' Below, in explaining the names and meanings, there are thirty-two sentences. 'Regarding 'in that, in this, etc.,' because one does not truly know what is said, therefore it is said 'one does not truly know what is not said in that,' therefore it is called 'in this,' which can also connect here. The eighth part explains the three sentences of 'few, etc.' The ninth part explains the three sentences of 'different doors, etc.' 'Cause is the reason,' like this is called below, the third major section, the explanation is completed and summarized. In various sutras, according to their rough manifestation, the differences are briefly shown. The remaining countless sentences should be contemplated and chosen. The first of the first section of the 'Selection and Collection of Deeds and Practices in the Sutras' within the 'Compendium of Matters,' above, the initial local section elucidates the meaning of the seventeen grounds. Within the seventeen grounds, there are still places that are not fully understood and need to be distinguished.

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故。次第二明抉擇分。雖于義中分別抉擇。而未分別解釋經法。故次第三明攝釋分。雖明造論解釋法用。未明諸法之名之與義各有多種。故次第四辨攝異門。雖辨異門種種文義。未明文義所依本藏。故次第五明攝事分。謂於此分將三藏教攝所說行擇等事故云也。此分具辨三藏。先解契經。契經之中有其四釋。一辨五蘊是行擇是有為行故。二是處擇。三明緣起食諦及界等擇。四是菩提分法擇。今於三藏中先明契經。四釋之中先明行擇。總名第一行擇。四卷此卷在初。故言之一文中。初結前生后。次正抉擇。后結勸應了。正抉擇中。初開列三藏。二次第解釋則為三段。初有十四卷明初藏。次有一卷半明第二藏。最後第一百卷半明第三藏。就初藏中文分有二。初舉所釋之經。二從是已后已下。辨能釋摩呾理迦。前中有二。初徴列二十四處后次第解。前中先時所作者。泰師云。一部分先辨。故云先時所作。次第解中先別解四經即是約部別立。后總勸知其二十種即是約義立經。前四經是本。二十未重明前四。前四亦攝后二十。后二十亦攝前四也。解四經中。言依五犯聚及出五犯聚說過一百五十學處者。謂五篇戒有二百五十。然論主錄其粗戒有百五十。眾學微細不可限數且舉一百。餘名為過。阿笈摩者。此名為傳。如此教前佛后佛

【現代漢語翻譯】 現代漢語譯本 因此，接下來第二部分是明確地辨別抉擇分（Viniścaya-saṃgrahaṇī）。雖然在意義上分別辨別，但尚未分別解釋經法，所以接下來第三部分是明確地攝釋分（Vivaraṇa-saṃgrahaṇī）。雖然闡明了造論解釋法的作用，但尚未闡明諸法的名稱和意義各有多種，所以接下來第四部分是辨別攝異門（Udāna-saṃgrahaṇī）。雖然辨別了異門種種文義，但尚未闡明文義所依據的根本藏，所以接下來第五部分是闡明攝事分（Vastu-saṃgrahaṇī）。意思是說，在這一部分將三藏教義包含在所說的行、擇等事中，所以稱為『攝事』。這一部分全面辨別三藏。首先解釋契經（Sūtra）。契經之中有四種解釋：一是辨別五蘊（pañca-skandha），是行擇（caritra-saṃgrahaṇī），是有為行（saṃskṛta-caritra）的緣故；二是處擇（sthāna-saṃgrahaṇī）；三是闡明緣起（pratītyasamutpāda）、食（āhāra）、諦（satya）及界（dhātu）等擇；四是菩提分法（bodhipākṣika-dharma）擇。現在在三藏中首先闡明契經，四種解釋中首先闡明行擇，總名為第一行擇。四卷，此卷在最開始，所以說『之一』。文中，首先總結前文，引出後文；其次正式抉擇；最後總結勸勉應當瞭解。正式抉擇中，首先開列三藏，其次按順序解釋，分為三段。最初有十四卷闡明初藏，其次有一卷半闡明第二藏，最後第一百卷半闡明第三藏。就初藏而言，文義分為兩部分：首先舉出所解釋的經，其次從『是已后已下』辨別能解釋的摩呾理迦（Mātṛka）。前面部分分為兩部分：首先是先前所作者，泰師說，一部分先辨別，所以說是『先時所作』。按順序解釋中，首先分別解釋四經，這是按照部類分別建立；然後總勸瞭解其中的二十種，這是按照意義建立經。前四經是根本，二十種沒有重複闡明前四種，前四種也包含后二十種，后二十種也包含前四種。解釋四經中，『言依五犯聚及出五犯聚說過一百五十學處者』，意思是說五篇戒（pañca-āpattiskandha）有二百五十條，然而論主記錄了其中的粗戒有一百五十條，眾學（bahula-śaikṣa）微細不可計數，姑且舉出一百條，其餘的稱為『過』。阿笈摩（Āgama）的意思是『傳』，如此教法前佛后佛。

【English Translation】 English version Therefore, the second part is to clearly distinguish the Viniścaya-saṃgrahaṇī (Discernment Collection). Although discriminating in meaning, it has not yet separately explained the scriptures, so the third part is to clearly explain the Vivaraṇa-saṃgrahaṇī (Explanation Collection). Although it clarifies the function of creating treatises to explain the Dharma, it has not yet clarified that the names and meanings of all dharmas have various kinds, so the fourth part is to distinguish the Udāna-saṃgrahaṇī (Categorization Collection). Although it distinguishes various meanings of the Udāna, it has not yet clarified the fundamental collection on which the meanings are based, so the fifth part is to clarify the Vastu-saṃgrahaṇī (Subject Collection). This means that in this part, the teachings of the Tripiṭaka are included in the said conduct, discernment, and other matters, so it is called 'Subject Collection'. This part comprehensively distinguishes the Tripiṭaka. First, it explains the Sūtra (scriptures). Among the Sūtras, there are four explanations: first, to distinguish the pañca-skandha (five aggregates), which is the caritra-saṃgrahaṇī (conduct collection), because it is the saṃskṛta-caritra (conditioned conduct); second, the sthāna-saṃgrahaṇī (location collection); third, to clarify the pratītyasamutpāda (dependent origination), āhāra (nutriment), satya (truth), and dhātu (element) discernment; fourth, the bodhipākṣika-dharma (factors of enlightenment) discernment. Now, in the Tripiṭaka, first clarify the Sūtra, and among the four explanations, first clarify the caritra-saṃgrahaṇī, which is collectively called the first caritra-saṃgrahaṇī. Four volumes, this volume is at the beginning, so it is said 'one'. In the text, first summarize the previous text and introduce the following text; second, formally discern; and finally, summarize and encourage understanding. In the formal discernment, first list the Tripiṭaka, and then explain in order, divided into three sections. Initially, there are fourteen volumes clarifying the first collection, then one and a half volumes clarifying the second collection, and finally one hundred and a half volumes clarifying the third collection. As for the first collection, the meaning is divided into two parts: first, cite the scripture to be explained, and second, from '是已后已下' distinguish the Mātṛka (matrix) that can explain. The previous part is divided into two parts: first, what was previously created, the Thai teacher said, a part is distinguished first, so it is said '先時所作 (previously created)'. In the sequential explanation, first separately explain the four scriptures, which are established separately according to the categories; then generally encourage understanding of the twenty kinds, which is to establish the scriptures according to meaning. The first four scriptures are fundamental, and the twenty kinds do not repeat the first four kinds, the first four kinds also include the latter twenty kinds, and the latter twenty kinds also include the first four kinds. In explaining the four scriptures, '言依五犯聚及出五犯聚說過一百五十學處者 (It is said that based on the five groups of offenses and exceeding one hundred and fifty training rules)', it means that the pañca-āpattiskandha (five groups of offenses) have two hundred and fifty items, but the author recorded one hundred and fifty of the coarse precepts, and the bahula-śaikṣa (numerous trainings) are subtle and countless, so let's just mention one hundred, and the rest are called '過 (transgressions)'. Āgama (Agama) means '傳 (transmission)', such teachings are passed down from previous Buddhas to later Buddhas.

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展轉傳說無有異故名為傳。不同昔云阿含名凈教也。此中自釋阿笈摩者謂於是中世尊觀侍彼彼所化宣說如來及諸弟子所說相應者。則能說人。與教相應。則是文也。蘊界處下是其所說。則其義也。又依八眾說眾相應者。則是教所被人。所謂八眾如初帙說。言處中而說者。以非廣非略故。言如是四種師弟展轉至是名事契經者。景師云。此釋傳義。增一者。應是誤。達師又云。此文中更加增一兩字者錯也。草本中無此二字。然綴文家剩著二字。此結文總結四阿笈摩故。於十二分中除方廣分餘名聲聞相應經者。道理大小各具十二。今此文中且舉一義。下總勸知餘二十種。前之四經未必備有二十經中義。故云如應。自下第二辨能釋摩呾理迦。文分有三。初辨來意及本母名義。次正解釋。后結勸覺了。字本母者。十四音也。又解三百字界名為本母。就正解中。四擇則為四段。就行標中總嗢拖南日至無厭少欲住者。是則總標綱要。別有十一門。一界。二略教。三想行。四速通。五因。六斷支。七二品。八智事。九諍。十無厭。十一少欲住。次有十一別頌釋前總頌十一門也。然下十一頌中一一頌內有其多門。各各略攝初門入于總頌也。就初別偈復有十一門。一界。二說。三前行。四觀察。五果。六愚相。七無常等定。八界。九二種漸

次。十非斷非常。十一染凈。長行中釋十一門則為十一段。初解界中。先明所治四種界體。后明能治之道。前中。言有四種乃至所整合界者。習邪勝解熏種名界。于先有者簡異今有。先世先身先所得自體者。簡異今世今身今所得體。聽聞常見至所整合界者。先世聞說我身是常不從因生則是解脫。數習此見熏成種子。故於今身由彼為因習邪解脫熏種成界。如說由常見至廣說亦爾者。類釋餘三見。下明能治之道。初明教興之意。后正明能治之道。言為隨第四若離諸行起我見者由空門轉教者。為調離蘊計我我在蘊中。故說五蘊行空無有我。若即諸行起我見者由無我門轉者。明彼即蘊而無有我。第二解脫中。初開三章。后次第別釋。言又解脫有三一世間解脫者。假施設立。以不斷惑種故。云何方便謂于諸行中依如所有性及盡所有性等者。見道已前觀有為行有無常等理名如所有性。五蘊性類各各不同名盡所有性。于彼二性修無常等想由此得入諦現觀盡。名方便見道觀。如望彼解脫並是方便。內所證中謂我已盡諸惡趣諸行又盡七生等。即是預流人得我生盡。又我住能究竟盡無退轉道等者。即是預流梵行已立。若於無學至所應學事者。明所作已辦。我今尚無已下。明不受後有。第三解前行。言見前行法者乃至出世正見者。見道方便名

見前行。由聞如上說解脫方便四行梵智等起聞思修。未入正性離生能入正性得如實見等。道果前行法者至為斷所餘諸煩惱故者。景師云。修道是道家果之方便名果前行。謂得見道已後起修道斷惑正思惟等。或從見道次第則入修道名或同時或同一身。若后時及後身方起修斷對治名或后時。為斷所餘修道煩惱。泰師云。道理正見正思惟無不俱。然今論主約能引道辨所引道。或有與能引道同時生。或有能引滅后所引方生。達師云。或同時生者無間道與惑同時生故也。言或后時生者解脫道也。第四解觀察中。初舉八事。一愛味。二過患。三出離。四聞。五思。六思擇力。七見道。八修道。次別辨觀察之相。言是名一門觀察差別者。總結前三以為一門。約所觀以辨觀察也。后之五種。約能觀以辨觀察也。謂不現行斷者。是思擇力伏也。及一分斷故。是見道斷見惑也。第五解果中。初總標二果。后別釋。于中。前明二種斷惑果。第二有永不復轉則是有餘涅槃。后明苦滅果有其五番。此無餘涅槃。心身苦滅。即五識意識相應苦滅壞苦及苦苦滅。同是事苦故來為一。行苦苦滅。以是理苦故獨為一也。第六解愚想。如文。第七解無常等四決定。初總標列四門決定。后別釋四門有其三番。初番中言云何諸行無常決定乃至起盡相應故者。此舉

【現代漢語翻譯】 現代漢語譯本 見前行。通過聽聞如上所說的解脫方便四行（指四種解脫的方法：常、樂、我、凈）和梵智等開始聞、思、修。未進入正性離生（未證得聖果）的狀態，能夠進入正性，獲得如實的見解等等。道果前行法，是爲了斷除剩餘的各種煩惱。景師說：『修道是道家果的方便，名為果前行。』指的是在獲得見道之後，開始修道，斷除迷惑，進行正確的思考等等。或者從見道次第進入修道，名為『或同時』或『同一身』。如果之後的時間或者之後的生命才開始修斷對治（通過修行來對治煩惱），名為『或后時』。爲了斷除剩餘的修道煩惱。泰師說：『道理、正見、正思惟沒有不一起出現的。』然而現在論主是根據能夠引導道的方面來辨別所引導的道。或者有與能引導道同時產生的，或者有能引導道滅后所引導的道才產生的。達師說：『或同時生，指的是無間道與迷惑同時產生。』所說的『或后時生』，指的是解脫道。 第四解觀察中，首先列舉八件事：一、愛味（對世間快樂的貪戀）；二、過患（世間快樂的過失）；三、出離（從世間快樂中解脫）；四、聞（聽聞佛法）；五、思（思考佛法）；六、思擇力（辨別佛法的能力）；七、見道（證得見道）；八、修道（修習佛道）。其次分別辨別觀察的相狀。所說的『是名一門觀察差別』，是總結前三者作為一門，根據所觀察的對象來辨別觀察。後面的五種，是根據能觀察的主體來辨別觀察。所說的『不現行斷』，是思擇力所伏。以及『一分斷故』，是見道斷除見惑。 第五解果中，首先總標兩種果，然後分別解釋。其中，前面說明兩種斷惑果，第二是有永不復轉，則是『有餘涅槃』。後面說明苦滅果有五種。此『無餘涅槃』，心身苦滅，即五識、意識相應的苦滅、壞苦以及苦苦滅，同是事苦，所以合為一種。行苦苦滅，因為是理苦，所以單獨為一種。 第六解愚想，如原文。 第七解無常等四決定（無常、苦、空、無我四種真理的決定）。首先總標列四門決定，然後分別解釋四門，有三個方面。第一個方面中，所說的『云何諸行無常決定，乃至起盡相應故』，這是舉例說明。

【English Translation】 English version See the preliminary practices. Through hearing the above-mentioned four practices of liberation (referring to the four methods of liberation: permanence, joy, self, and purity) and the arising of Brahma-wisdom, one begins with hearing, thinking, and meditating. Those who have not entered the state of 'rightness of separation from birth' (not attained the stage of a saint) can enter rightness and obtain true insight, and so on. The preliminary practices of the Path and its Fruit are for the purpose of cutting off the remaining various afflictions. Master Jing said: 'Cultivating the Path is a means to the fruit of the Path, called the preliminary practices of the Fruit.' This refers to, after attaining the Path of Seeing, beginning to cultivate the Path, cutting off delusions, engaging in correct thinking, and so on. Or, entering the Path of Cultivation sequentially from the Path of Seeing is called 'simultaneous' or 'in the same body.' If one begins to cultivate the antidotes (counteracting afflictions through practice) at a later time or in a later life, it is called 'later time.' It is for the purpose of cutting off the remaining afflictions of the Path of Cultivation. Master Tai said: 'Reason, right view, and right thought always arise together.' However, the author is now distinguishing the Path that is guided based on the aspect that can guide the Path. Some arise simultaneously with the Path that can guide, and some arise only after the Path that can guide has ceased. Master Da said: 'Simultaneous arising refers to the Path of No Interval arising simultaneously with delusion.' The 'later time arising' refers to the Path of Liberation. In the fourth explanation of observation, first, eight things are listed: 1. 'Love of taste' (attachment to worldly pleasures); 2. 'Faults' (the faults of worldly pleasures); 3. 'Departure' (liberation from worldly pleasures); 4. 'Hearing' (hearing the Dharma); 5. 'Thinking' (thinking about the Dharma); 6. 'Power of discernment' (the ability to distinguish the Dharma); 7. 'Path of Seeing' (attaining the Path of Seeing); 8. 'Path of Cultivation' (cultivating the Path of the Buddha). Secondly, the characteristics of observation are distinguished separately. The saying 'This is called a difference in observation of one door' summarizes the first three as one door, distinguishing observation based on the object being observed. The latter five are distinguishing observation based on the observing subject. The saying 'non-manifest cutting off' is the subduing by the power of discernment. And 'because of cutting off a portion' is the Path of Seeing cutting off the delusions of view. In the fifth explanation of the fruit, first, the two fruits are generally marked, and then explained separately. Among them, the first explains the two fruits of cutting off delusions, and the second is having no more turning back, which is 'Nirvana with remainder'. Later, it explains that there are five kinds of cessation of suffering. This 'Nirvana without remainder' is the cessation of suffering of mind and body, that is, the cessation of suffering corresponding to the five consciousnesses and the mind consciousness, the suffering of decay, and the suffering of suffering, which are all suffering of events, so they are combined into one kind. The cessation of the suffering of formation is because it is the suffering of principle, so it is a separate kind. The sixth explanation of foolish thought, as in the original text. The seventh explanation of the four certainties such as impermanence (the certainty of the four truths of impermanence, suffering, emptiness, and non-self). First, the four doors of certainty are generally marked, and then the four doors are explained separately, with three aspects. In the first aspect, the saying 'How is it certain that all phenomena are impermanent, even corresponding to arising and ceasing' is an example.

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三義證於三世無常。若未來行至如是應非無常決定者。未來諸行先無無則是定。是則應非先無而有。若爾應非無常決定。由彼已下順解無常是其決定。若現在至未來諸行便應非是無常決定者。現在行生若決定是有。則應非先有而無。先有而無故知定無常。今舉現在先有而無是無常者。將知未來先無而有定是無常。亦可前約未來解第一句先無而有。次約現在解先有而無。下約起盡以釋無常。現在諸行亦應不與起盡相應至非決定有者。現在之行始起即盡故與起盡相應。過去之法唯盡非起未來之法起而非盡尚是無常。況現法具有起盡相應豈非是無常。以有為先施設非有。是故過去諸行無常決定者可知也。如是已下。結成其義也。言未來未有由此故空過去已滅。由此故空者。據依他因緣空也。現在諸行雖有未滅至由此故空者。景師云謂于現法決定執有遍計所執。必畢竟無性。故說名空。泰師云。諦義是實義。勝義是第一義。現在諸行無彼二義。故空決定。云何諸行無我決定乃至是名諸行無我決定者。過未之法尚是無我。況現在法正不自在得是義耶。又由二相已下第二番解。云一諸行種種外性者。無我所也。二諸行從緣生不自在者。內身無我也。復由十相已下。第三番解。言謂由敗壞等者。景師云。由敗壞變易別離此三知無常非

【現代漢語翻譯】 現代漢語譯本 以三義來證明三世（過去、現在、未來）的無常。如果未來的行為發展到那種程度，那麼它應該不是無常的，而是確定的。如果未來的諸行一開始就是沒有的，那麼就是確定的。如果是這樣，那麼它就不應該不是先沒有而後有的。如果這樣，那麼它就不應該是無常的。由於它已經順著解釋了無常是確定的。如果現在到未來的諸行應該是無常的。現在的行為如果確定是有，那麼它就不應該不是先有而後無的。因為先有而後無，所以知道一定是無常的。現在舉例說明現在是先有而後無，是無常的，將知道未來是先無而後有，一定是無常的。也可以先從未來解釋第一句，先無而後有，然後從現在解釋先有而後無。下面從生起和滅盡來解釋無常。現在的諸行也應該不與生起和滅盡相應，以至於不是確定有的。現在的行為剛開始生起就滅盡，所以與生起和滅盡相應。過去的法只有滅盡而沒有生起，未來的法只有生起而沒有滅盡，尚且是無常的，更何況現在的法具有生起和滅盡的相應，難道不是無常的嗎？因為先施設有為法，然後施設非有，所以過去的諸行是無常的，這是可以知道的。像這樣，總結完成它的意義。說未來還沒有，因此是空；過去已經滅了，因此是空。這是根據依他因緣空來說的。現在的諸行雖然有，但還沒有滅，因此是空。景法師說，這是指對於現法決定執著為有，這是遍計所執，必定是畢竟無性的，所以說名叫空。泰法師說，諦義是真實義，勝義是第一義，現在的諸行沒有那兩種意義，所以是空，是確定的。為什麼諸行是無我的，是確定的，以至於這名叫諸行無我，是確定的呢？過去和未來的法尚且是無我的，更何況現在的法，正是不自在，得到這個意義呢？又從二相以下，第二番解釋。說一是諸行種種外性，是無我所。二是諸行從因緣生，不自在，是內身無我。又從十相以下，第三番解釋。說因為敗壞等等，景法師說，因為敗壞、變易、別離這三種，知道無常。

【English Translation】 English version The three meanings prove the impermanence of the three times (past, present, and future). If future actions develop to that extent, then it should not be impermanent, but certain. If future actions are initially non-existent, then it is certain. If so, then it should not be non-existent first and then existent later. If so, then it should not be impermanent. Because it has already followed the explanation that impermanence is certain. If the actions from the present to the future should be impermanent. If the present action is determined to be existent, then it should not be first existent and then non-existent. Because it is first existent and then non-existent, it is known to be impermanent. Now, giving an example of the present being first existent and then non-existent, which is impermanent, it will be known that the future is first non-existent and then existent, which is certainly impermanent. It can also be explained from the future first, the first sentence, first non-existent and then existent, and then explained from the present, first existent and then non-existent. Below, impermanence is explained from arising and ceasing. The present actions should also not correspond to arising and ceasing, so that they are not definitely existent. The present actions arise and cease immediately, so they correspond to arising and ceasing. The past dharmas only cease and do not arise, and the future dharmas only arise and do not cease, and are still impermanent, let alone the present dharmas that have the corresponding arising and ceasing, are they not impermanent? Because conditioned dharmas are first established, and then non-existence is established, it can be known that past actions are impermanent. Like this, the meaning is summarized and completed. Saying that the future is not yet, therefore it is empty; the past has already ceased, therefore it is empty. This is based on dependent origination emptiness. Although the present actions exist, they have not yet ceased, therefore they are empty. Dharma Master Jing said that this refers to the definite attachment to existence in the present dharma, which is the completely conceptualized, and must be ultimately without nature, so it is called emptiness. Dharma Master Tai said that '諦義' ('dì yì') (truth meaning) is the real meaning, and '勝義' ('shèng yì') (supreme meaning) is the first meaning. The present actions do not have those two meanings, so they are empty and certain. Why are actions non-self, certain, so that this is called actions non-self, certain? The past and future dharmas are still non-self, let alone the present dharmas, which are precisely not independent, and obtain this meaning? Also, from the two characteristics below, the second explanation. Saying that one is the various external natures of actions, which are non-self. The second is that actions arise from conditions and are not independent, which is the inner self non-self. Also, from the ten characteristics below, the third explanation. Saying because of decay, etc., Dharma Master Jing said that because of decay, change, and separation, these three know impermanence.

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可樂不安穩此二明苦。遠離常樂凈等名空。異相顯無我。達師云。一敗壞。二變易。三別離。四非可樂。五不安穩。六應遠離異相相故。此中略不明餘四相。如聲聞地已說故。第八解界有五種。言滅界者。見修斷惑所依陰身滅故。名為滅界也。第九解二漸次。初總標舉。二次第解。解智果漸次中。文分有二。初約四法。后約四執。第十解非斷非常。初約三世。后約四緣。前中。一以無常住行為因故則是過去。二生已無住因故則是現在。三未來諸行因性滅故者。則現在無常之法是未來因也。下文言等無間緣者謂別六識等及相應法等無間滅等者。此則說五識望五識為等無間緣。故有相續。初帙中雲五識無次第緣者。據率爾心故。若據等流亦得相續也。第十一解染凈。初開二章。二依章釋。釋中有三。初解三事。次解二相。后料簡重釋。解三事中結言總略為一名由三事等者。三事雖別而總名為觀察染凈故也。解二相中。言一由如所有性者。如彼愛味過患如出離性而觀故。二由盡所有性者。盡其所有愛味過患出離皆悉觀。云此中觀諸行為緣生樂生喜名愛味者。諸行是所愛味。又此愛味極為極小者。景師云。以于諸行生喜樂處少。故名狹小。泰師云。愛味是因過患名果。果相過多故云廣大。因過微故云狹小。如是由二相觀如所有

【現代漢語翻譯】 現代漢語譯本 可樂（愉悅）不安穩，此二者都表明苦的本質。遠離常、樂、凈等，是因為它們本質為空。不同的表象顯現了無我。達師說：一、敗壞；二、變易；三、別離；四、非可樂；五、不安穩；六、應遠離，因為這些都是異相的緣故。這裡略去了其餘四種相，因為在《聲聞地》中已經說過。第八，解釋界有五種。說到滅界，是因為見道和修道所斷除的煩惱所依附的陰身滅亡的緣故，所以稱為滅界。第九，解釋二種漸次。首先總的標舉，然後次第解釋。解釋智果的漸次中，文分為二部分：首先是關於四法，然後是關於四執。第十，解釋非斷非常。首先是關於三世，然後是關於四緣。前一部分中，一、以無常住的行為因，所以是過去。二、因為生已無住的因，所以是現在。三、未來諸行的因性滅亡，那麼現在的無常之法就是未來的因。下文說『等無間緣』是指各個六識等以及相應的法等無間滅亡等。這裡是說五識相對於五識是等無間緣，所以有相續。初帙中說五識沒有次第緣，是根據率爾心的緣故。如果根據等流，也可以相續。第十一，解釋染凈。首先開出二章，然後依據章節解釋。解釋中有三部分：首先解釋三事，然後解釋二相，最後是料簡重釋。解釋三事中，總結說總略為一名，因為由三事等，三事雖然不同，但總的名稱是觀察染凈的緣故。解釋二相中，一、由如所有性，如對愛味、過患、如出離性而觀察的緣故。二、由盡所有性，盡其所有愛味、過患、出離都全部觀察。說『這裡觀察諸行為緣生樂生喜名為愛味』，諸行是所愛味。又說『此愛味極為極小』，景師說，因為在諸行中產生喜樂的地方少，所以名為狹小。泰師說，愛味是因，過患是果，果的相狀多，所以說廣大，因的過失微小，所以說狹小。像這樣由二相觀察如所有。

【English Translation】 English version 'Kola' (Pleasure) is not stable, these two indicate the essence of suffering. Staying away from permanence, joy, purity, etc., is because their essence is emptiness. Different appearances reveal no-self. Dashi said: 1. Decay; 2. Change; 3. Separation; 4. Not pleasurable; 5. Not stable; 6. Should be avoided, because these are all due to different appearances. Here, the remaining four aspects are omitted because they have already been discussed in the 'Śrāvakabhūmi' (The Hearer's Stage). Eighth, explaining the realm has five types. Speaking of the cessation realm, it is because the skandha body on which the afflictions severed by the path of seeing and the path of cultivation rely has ceased, therefore it is called the cessation realm. Ninth, explaining the two gradual progressions. First, generally state them, then explain them in order. In explaining the gradual progression of the fruit of wisdom, the text is divided into two parts: first, regarding the four dharmas, and then regarding the four attachments. Tenth, explaining neither permanent nor impermanent. First, regarding the three times, and then regarding the four conditions. In the first part, 1. Because impermanent and non-abiding actions are the cause, it is the past. 2. Because there is no abiding cause after arising, it is the present. 3. The causal nature of future actions ceases, then the impermanent dharma of the present is the cause of the future. The following text says 'contiguous condition' refers to the cessation of each of the six consciousnesses, etc., and the corresponding dharmas, etc., without interruption. Here it is said that the five consciousnesses are contiguous conditions relative to the five consciousnesses, so there is continuity. The initial volume says that the five consciousnesses have no sequential condition, which is based on the impulsive mind. If based on outflow, it can also be continuous. Eleventh, explaining defilement and purity. First, open two chapters, and then explain according to the chapters. There are three parts in the explanation: first, explain the three matters, then explain the two aspects, and finally, examine and re-explain. In explaining the three matters, it is concluded that the general name is abbreviated because it is due to the three matters, etc. Although the three matters are different, the general name is the observation of defilement and purity. In explaining the two aspects, 1. Due to suchness, such as observing the taste, faults, and the nature of renunciation. 2. Due to allness, all the taste, faults, and renunciation are all observed. It is said that 'here, observing actions as arising from conditions, giving rise to joy and happiness, is called taste', actions are what is tasted. It is also said that 'this taste is extremely small', Jing Shi said, because there are few places where joy and happiness arise in actions, so it is called narrow. Tai Shi said, taste is the cause, and faults are the result. The appearance of the result is many, so it is called vast, and the fault of the cause is small, so it is called narrow. In this way, observe suchness from the two aspects.

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性所謂愛味者。一觀行生樂喜。二觀愛味極狹小。過患廣大者。景師云。以無常者義亙諸有漏。故名廣大也。言由二相者。一無常等。二廣大。出離中由二相觀者。一欲貪滅斷出。二寂靜無上等。又即此愛味過患出離於諸行中等者。總觀也。又爲了知已下。第三料簡重釋。分之有二。初約人辨其三事。又於此三處隨其所應已下。約道以辨。前中有二。初約二乘。二約三世間。前中。言一于諸欲染著眾者則愛味。二遠離眾則觀過患而生遠離。三離系眾則出離。次約三世間。言一由得欲自在及凈自在故等者。魔王于欲界中得自在故云得欲自在。梵王離欲惡不善故云凈自在。二由勤修得彼因故等者。此外道沙門等。求得魔梵故。修彼天因也。三趣種種業因果故等者。除前二外所有天人趣種種業。下約道以辨。三事中。初約見修二道以辨過患。后約四解脫以辨出離。此中略不明愛味。就辨解脫中。初法。次喻。后合。法說中。泰師云。前貪是內。后貪是外。五欲中貪。故須再明。達師云。前三相辨有餘涅槃。后一相辨無餘涅槃。其義可知。喻中。初約五喻喻前四解脫家障。后舉四句結前五喻。前中。言譬如有人至或索或鐵者。是第一喻。三毒所縛。或木者喻貪。或索者喻瞋。或鐵者喻癡也。又置餘人令其防守者。第二喻。為三

毒隨眠及不正作意之所防守。或設有彼至還執將來者。第三喻。以俗道伏除貪等生於非想。由彼貪等隨眠還執將來。在地獄中或有尚不令彼轉動況得逃避者。第四喻不正思惟之力不令行舍于貪縛等。或有安置乃至無慾逃避者。第五喻彼處受妙五欲中心生樂著九結所繫。下舉四句結前五喻。景師云。如是彼人為一切種縛之所縛者。是為第一。為善方便守之所守者。總明第二第三第四為第二也。為最堅牢系之所繫者。總明第四。九結所繫為第三。復為怨家隨欲加害等者。別加此一為第四。若有能脫是四縛者。名脫一切縛也。達師云。為縛之所縛者。結喻三毒。為善方便已下。結前令其防守。此中不結喻隨眠。為最已下。結喻九結。次為怨家已下。結喻生等諸苦。言打拍者。前蘊魔或復解割者。喻死魔。或加杖捶者。喻天魔。或總斷命者。喻煩惱魔。閤中。景師云。如是于彼至譬貪瞋癡縛者。合第一喻也。言三處世間愚人者。魔梵等以為三也。其守禁者譬不正尋思及未拔隨眠者。合第二也。不正尋思故至而遠逃避者。先合第四也。煩惱隨眠未拔至復執將還者。卻合第三。此中間三種束為第二。可愛妙欲譬之九結等。合第五喻合為三。復四魔怨已下。加此二種以為第四。若脫此四名解一切。達師云。為種種縛至貪瞋癡縛者。合

【現代漢語翻譯】 現代漢語譯本 被毒（du）（煩惱的隱喻）和不正作意（bu zheng zuo yi）（錯誤的思考方式）所防守。或者假設有那些（煩惱）到達，仍然會被抓住並帶回來。這是第三個比喻。用世俗的方法來降伏和去除貪婪等等，（這些貪婪）產生於非想（fei xiang）（非想非非想處定）。由於那些貪婪的隨眠（sui mian）（潛在的煩惱）仍然會被抓住並帶回來。在地獄中，或許有些（貪婪）甚至不讓它們轉動，更何況是逃避呢？這是第四個比喻。不正思惟（bu zheng si wei）（不正確的思考）的力量不讓（修行者）捨棄貪婪的束縛等等。或者有些人被安置在（貪婪中），乃至沒有慾望逃避。這是第五個比喻。在那個地方享受美妙的五欲（wu yu）（色、聲、香、味、觸），心中產生快樂和執著，被九結（jiu jie）（九種煩惱的束縛）所束縛。 下面用四句話總結前面的五個比喻。景師（jing shi）說：『像這樣的人被一切種類的束縛所束縛，這是第一種情況。被良好的方便所守護，這是總括說明第二、第三、第四種情況，是第二種情況。被最堅固的繫縛所繫縛，這是總括說明第四種情況。被九結所繫縛，這是第三種情況。又被怨家（yuan jia）（敵人）隨意加害等等，這是特別加上這一種情況，作為第四種情況。如果有人能夠擺脫這四種束縛，就叫做擺脫一切束縛。』達師（da shi）說：『被束縛所束縛，比喻為結（jie）（煩惱的結使）和三毒（san du）（貪、嗔、癡）。被良好的方便（fang bian）以下，總結前面（的內容），使他們防守。這裡沒有總結比喻隨眠（sui mian）。被最（zui）以下，總結比喻九結（jiu jie）。其次被怨家（yuan jia）以下，總結比喻生（sheng）等等諸苦（zhu ku）。』 『說到打拍（da pai），是比喻蘊魔（yun mo）（五蘊之魔）；或者解割（jie ge），是比喻死魔（si mo）；或者加以杖捶（zhang chui），是比喻天魔（tian mo）；或者總斷命（zong duan ming），是比喻煩惱魔（fan nao mo）。』 總結中，景師（jing shi）說：『像這樣，對於那些到達的（人），譬如貪（tan）、嗔（chen）、癡（chi）的束縛，總結第一個比喻。』說到『三處世間愚人（san chu shi jian yu ren）』，魔（mo）、梵（fan）等認為是三種（愚人）。那些守禁者（shou jin zhe），譬如不正尋思（bu zheng xun si）（不正確的思考）以及沒有拔除隨眠（sui mian）的人，總結第二個比喻。因為不正尋思（bu zheng xun si）的緣故，到達而遠遠逃避，先總結第四個比喻。煩惱的隨眠（sui mian）沒有拔除，以至於又被抓住帶回來，卻總結第三個比喻。這中間三種（情況）歸納為第二種。可愛美妙的慾望，譬如九結（jiu jie）等等，總結第五個比喻，總結為三種。又四魔怨（si mo yuan）以下，加上這兩種（情況）作為第四種。如果擺脫這四種（情況），就叫做解脫一切。』達師（da shi）說：『因為種種束縛以至於貪（tan）、嗔（chen）、癡（chi）的束縛，總結（內容）。』

【English Translation】 English version Guarded by poison (du) (a metaphor for afflictions) and improper attention (bu zheng zuo yi) (wrong ways of thinking). Or suppose those (afflictions) arrive, they will still be caught and brought back. This is the third analogy. Using worldly methods to subdue and remove greed, etc., (these greeds) arise from the state of neither perception nor non-perception (fei xiang) (the state of neither perception nor non-perception). Because those latent afflictions (sui mian) (dormant defilements) will still be caught and brought back. In the lower realms, perhaps some (greeds) are not even allowed to move, let alone escape? This is the fourth analogy. The power of improper thinking (bu zheng si wei) (incorrect thought) does not allow (practitioners) to abandon the bonds of greed, etc. Or some people are placed in (greed), and even have no desire to escape. This is the fifth analogy. In that place, enjoying the wonderful five desires (wu yu) (form, sound, smell, taste, touch), the mind generates joy and attachment, and is bound by the nine fetters (jiu jie) (the bondage of nine kinds of afflictions). The following four sentences summarize the previous five analogies. Jing Shi (Jing Shi) said: 'People like this are bound by all kinds of bonds, which is the first situation. Being guarded by good means, this is a general explanation of the second, third, and fourth situations, which is the second situation. Being bound by the most solid ties, this is a general explanation of the fourth situation. Being bound by the nine fetters, this is the third situation. Also being harmed at will by enemies (yuan jia) (enemies), etc., this is a special addition as the fourth situation. If someone can get rid of these four bonds, it is called getting rid of all bonds.' Da Shi (Da Shi) said: 'Being bound by bonds is a metaphor for fetters (jie) (the bonds of afflictions) and the three poisons (san du) (greed, hatred, and ignorance). From being good means (fang bian) onwards, summarize the previous (content) to make them guard. Here, there is no summary metaphor for latent afflictions (sui mian). From being the most (zui) onwards, summarize the metaphor for the nine fetters (jiu jie). Secondly, from being enemies (yuan jia) onwards, summarize the metaphor for the sufferings (zhu ku) of birth (sheng), etc.' 'Speaking of beating (da pai), it is a metaphor for the skandha demon (yun mo) (the demon of the five aggregates); or dismemberment (jie ge), it is a metaphor for the death demon (si mo); or adding a staff (zhang chui), it is a metaphor for the heavenly demon (tian mo); or completely cutting off life (zong duan ming), it is a metaphor for the affliction demon (fan nao mo).' In summary, Jing Shi (Jing Shi) said: 'Like this, for those who arrive, like the bonds of greed (tan), hatred (chen), and ignorance (chi), summarize the first analogy.' Speaking of 'the three places of worldly fools (san chu shi jian yu ren),' demons (mo), Brahma (fan), etc. are considered three (fools). Those who keep precepts (shou jin zhe) are like those who think improperly (bu zheng xun si) (incorrect thinking) and those who have not eradicated latent afflictions (sui mian), summarize the second analogy. Because of improper thinking (bu zheng xun si), arriving and escaping far away, first summarize the fourth analogy. The latent afflictions (sui mian) of afflictions have not been eradicated, so that they are caught and brought back again, but summarize the third analogy. These three (situations) in the middle are summarized as the second. Lovely and wonderful desires, like the nine fetters (jiu jie), etc., summarize the fifth analogy, and summarize them into three types. Also, from the four demon enemies (si mo yuan) onwards, add these two (situations) as the fourth. If you get rid of these four (situations), it is called liberation from everything.' Da Shi (Da Shi) said: 'Because of all kinds of bonds, even the bonds of greed (tan), hatred (chen), and ignorance (chi), summarize (the content).'

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第一三毒喻。其守禁者已下。合第二第三不正作意隨眠煩惱喻。言可愛妙欲者。喻九結。言由彼結故等者。合第五生等苦喻。彼既如是已下。合結文中初喻。善方便已下。合結中第二喻。最堅已下。合結中第三喻言復四魔怨者。合第四喻。大門第二解略教等。先頌列十一門。一略教。二教果。三修。四墮數。五三遍知斷。六結。七解脫。八見慢雜染。九凈說句。十遠離四具。十一二圓滿。長行釋中即為十一段。初解略教中。由三因緣請略教授等者。景師云。一略聞法足得自義等。二又有怖畏於所入門多作為善方便而得入故乃至將不令我作意散亂等。三又于如是所聞所思一切法中不得決定當依何者。由此三因略請教授。有釋。一者若人唯聞為究竟者。大師為說令生如是解但略聞法足得自義何藉多聞等。何以故正行為實故棄多聞欲故。二于所入法門眾多觀行所作有怖畏故。大師為作善方便而得入故。三于多法善聽思故不令作意散亂。又于如是所聞思已下。總辨請教。第二解教果中。景師云。謂為此出家及如此出家。一即形相者。剃髮染衣。形同無上諸佛身故。二具足事業者。得現法三學事業。三具足意樂者。得自然五通。四具足處舍取者。由依內證得故舍生死取涅槃。亦可舍戒取解等。言具足依此得無上等。如上所明。泰

云。為得此無上道故出家。及如此後三出家。何等為四。一依此故得無上得。即依形相具足也。二現法得。即靜慮現法樂能發神通事業。三自然得。由依靜慮起暖等善根意樂具足故。自然入見道。四內證得。由處見道位。舍凡取聖具足故內證真理也。有釋為此正法故出家及如正法出家。今尋景雲。牒論文云言具足依此得無上等。此具足字應屬上句。何故屬下。不可專依。第三解終。謂有六種死。前二可解。不調伏死者。謂於過去世不調伏有隨眠行而於今生身亦不調伏隨眠而死死已未來自體生。又攝有隨眠行至便為眾苦所縛貪等所縛。調伏死者。謂于現在已伏隨眠而命終。未來自體不復生起。同分死者。謂如過去不調隨眠於今現亦不調伏而捨身命。名聞分死等。若於過去不調。於今現在已調伏命終。此名不同分死。言若於現在乃至同分諸行者。可知。又此已下死有二。謂流轉過患相及還滅勝利。下解此二。文顯可知。第四解墮數。指如前辨。第五解由三相故應知無我遍知及斷。一于內遍知無我。二于外遍知無我所。三于內外亦無有餘互相系屬。習此故舍彼隨眠得畢竟斷。第六解三種縛中。言謂初由種種故者。八結非一。故名種種。言此中非有為境唯一種有為所緣有五種者。計我非有非有相同不須隨法別立。若計當有有法

【現代漢語翻譯】 現代漢語譯本 云：爲了獲得這無上的道而出家，以及如此這般的三次出家。什麼是這四種情況呢？第一種是依靠這個（依此）而獲得無上的道，也就是依靠形相具足。第二種是現法得，也就是通過靜慮（dhyana）在現世獲得快樂，能夠引發神通事業。第三種是自然得，由於依靠靜慮生起暖（ushmagata）等善根，意樂具足，自然進入見道（darshana-marga）。第四種是內證得，由於處於見道位，捨棄凡夫身份，獲得聖者身份，具足內證真理。有人解釋說，這是爲了正法（saddharma）而出家，以及如正法出家。現在考察景雲的說法，他引用論文說『言具足依此得無上等』，這個『具足』二字應該屬於上一句，為什麼屬於下一句呢？不可專一依靠。第三種解釋結束。 所謂有六種死。前兩種可以理解。不調伏死者，是指在過去世沒有調伏隨眠（anusaya）習氣，以至於今生身心也沒有調伏隨眠，這樣死去，死後未來自體還會再生。又攝取有隨眠習氣，以至於被眾苦所束縛，被貪等所束縛。調伏死者，是指在現在已經調伏隨眠，然後命終，未來自體不再生起。同分死者，是指如同過去沒有調伏隨眠，現在也沒有調伏，然後捨棄身命，這叫做名聞分死等。如果過去沒有調伏，現在已經調伏然後命終，這叫做不同分死。『言若於現在乃至同分諸行者』，可以理解。又此以下，死有兩種，一種是流轉的過患相，一種是還滅的勝利。下面解釋這兩種，文義顯明，可以理解。第四種解釋是墮數，指的是如前面辨析的那樣。第五種解釋是由於三種相，應當知道無我（anatman）的遍知和斷除。一是在內遍知無我，二是在外遍知無我所（atmaniya），三是在內外也沒有其餘互相系屬。修習這個，所以捨棄那些隨眠，得到畢竟斷除。第六種解釋是三種縛中，『言謂初由種種故者』，八結（ashta-granthi）不是單一的，所以叫做種種。『言此中非有為境唯一種有為所緣有五種者』，計度我非有非有相同，不需要隨法分別建立。如果計度當有有法

【English Translation】 English version Cloud: For the sake of attaining this unsurpassed path, one renounces the household life, and similarly, there are three kinds of renunciations. What are these four cases? The first is attaining the unsurpassed path by relying on this (依此), that is, relying on the completeness of form (rupa). The second is attaining in the present life (現法得), that is, through dhyana (靜慮), one obtains happiness in the present life, capable of initiating supernormal activities. The third is natural attainment (自然得), because of relying on dhyana to generate roots of goodness such as warmth (ushmagata 暖), with intentions complete, one naturally enters the path of seeing (darshana-marga 見道). The fourth is inner realization (內證得), because of being in the position of the path of seeing, abandoning the status of an ordinary person, obtaining the status of a sage, complete with inner realization of the truth. Some explain that this is renouncing the household life for the sake of the true Dharma (saddharma 正法), and like renouncing the household life according to the true Dharma. Now examining Jingyun's statement, he quoted the thesis saying '言具足依此得無上等', the word '具足' should belong to the previous sentence, why does it belong to the next sentence? One should not rely on it exclusively. The third explanation ends. So-called there are six kinds of death. The first two can be understood. 'Unsubdued death' refers to not subduing the latent tendencies (anusaya 隨眠) in the past life, so that in this life, the body and mind are also not subduing the latent tendencies, dying in this way, after death, the future self will still be reborn. Also, grasping the latent tendencies, so that one is bound by all kinds of suffering, bound by greed and so on. 'Subdued death' refers to already subduing the latent tendencies in the present, and then dying, the future self will no longer arise. 'Same-division death' refers to, like not subduing the latent tendencies in the past, and also not subduing them now, and then abandoning the body and life, this is called death of fame and division, etc. If one did not subdue in the past, but has subdued now and then dies, this is called different-division death. '言若於現在乃至同分諸行者', it can be understood. Furthermore, from here onwards, there are two kinds of death, one is the fault of transmigration, and the other is the victory of cessation. The following explains these two, the meaning of the text is clear, it can be understood. The fourth explanation is the number of falling, referring to what was analyzed earlier. The fifth explanation is that due to three aspects, one should know the pervasive knowledge and elimination of selflessness (anatman 無我). First, pervasively knowing selflessness internally, second, pervasively knowing what belongs to self externally (atmaniya 無我所), and third, there is no remaining mutual connection internally and externally. Practicing this, therefore abandoning those latent tendencies, attaining complete elimination. The sixth explanation is in the three kinds of bondage, '言謂初由種種故者', the eight knots (ashta-granthi 八結) are not singular, so they are called various. '言此中非有為境唯一種有為所緣有五種者', measuring that self is non-existent and non-existent is the same, there is no need to separately establish according to the Dharma. If measuring that there should be a Dharma

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不同故有五種也。第七解解脫中。遍知諸行略有二種。一瞭如所有性則由無常決定等四種行故。二了盡所有性則由過去等十一行。第八解見慢中。初明見慢。后約四人安立離染。前中有其二種應知應斷。謂見及慢。此見及慢差別為五。由二種門。謂由行故縛故隨眠故。由行成三。謂此我我所我慢。由纏立一。謂執著。即前我我所及慢現起執著為纏。前三種子名隨眠。言又有識身至隨眠因相者。明有識身及以外事與前五種以為因相。此句是總。自下別明。言則此因相有二乃至計我我慢以有識身為所緣因相者。此我及我慢緣自五蘊識身為所緣相。道理二以識為因緣相。略而不明。計我所通以二種為所緣因相者。通計識身及外山河等為我所所緣相也。亦應以有識身為因緣相。亦略不明。識身中有持我我所我慢種子故。彼執著以聞不正法等至為因緣因相者。第四執著。以邪聞邪因緣邪教等為所因相。隨眠為因相。彼隨眠乃至為因緣因緣者。前五之中第五隨眠以不如實等現行煩惱能熏為因緣因相。不能緣境故無所緣因相也。下約四人安立雜染。雜染即是向前五法。謂我我所我慢纏與隨眠。言此法異生至然執著不可得者。即是入法凡夫在七方便伏于執著。但有四種及有識身因。並有執著因相一分謂有識身。非直是前四種因。亦是一

【現代漢語翻譯】 現代漢語譯本 因為不同，所以有五種（我、我所、我慢、執著、隨眠）。 第七，在解脫的理解中，對諸行的遍知略有二種：一是對事物如實性的理解，這由無常、苦、空、無我四種行相決定；二是對事物究竟性的理解，這由過去、未來、現在等十一種行相決定。 第八，在理解見慢（Māna，傲慢）中，首先闡明見慢，然後根據四種人安立遠離雜染。前者（見慢）中有兩種應該知道和斷除，即見和慢。這種見和慢的差別有五種，通過兩種途徑：即通過行、縛、隨眠。 通過行成就三種：即此我（Ātman，靈魂）、我所（Ātmīya，屬於我的事物）、我慢（Ahamkāra，我執）。通過纏（Paryavasthāna，煩惱的纏縛）安立一種：即執著（Abhiniveśa，強烈的依戀）。即先前所說的我、我所及慢，現起執著成為纏。前三種的種子稱為隨眠（Anuśaya，潛在的煩惱）。 說到『又有識身至隨眠因相』，說明有識身（Vijñānakāya，有情眾生的身心）及以外的事物與前五種（我、我所、我慢、執著、隨眠）作為因相。這句話是總說，下面分別說明。說到『則此因相有二乃至計我我慢以有識身為所緣因相者』，此我及我慢緣自身五蘊識身為所緣相。道理二，以識為因緣相，略而不明確。計我所通以二種為所緣因相者，通計識身及外山河等為我所所緣相。也應該以有識身為因緣相，也略而不明確。識身中有持我、我所、我慢的種子，所以這樣說。 『彼執著以聞不正法等至為因緣因相者』，第四種執著，以邪聞（Asad-dharma-śravaṇa，聽聞不正之法）、邪因緣（Ayoniśo Manaskāra，不如理作意）、邪教（Mithyā-upadeśa，錯誤的教導）等作為所因相，隨眠作為因相。 『彼隨眠乃至為因緣因緣者』，前五種之中的第五種隨眠，以不如實等現行煩惱能熏為因緣因相，不能緣境，所以沒有所緣因相。 下面根據四種人安立雜染。雜染即是向前五法，謂我、我所、我慢、纏與隨眠。『言此法異生至然執著不可得者』，即是入法凡夫在七方便伏于執著，但有四種及有識身因，並有執著因相一分謂有識身，非直是前四種因，也是一分。

【English Translation】 English version Because of the differences, there are five types (Ātman, Ātmīya, Ahamkāra, Abhiniveśa, and Anuśaya). Seventh, in the understanding of liberation, the comprehensive knowledge of all phenomena is roughly of two types: one is the understanding of the true nature of things, which is determined by the four aspects of impermanence, suffering, emptiness, and non-self; the other is the understanding of the ultimate nature of things, which is determined by the eleven aspects of past, future, present, etc. Eighth, in understanding Māna (arrogance), first clarify Māna, and then establish the separation from defilements according to the four types of people. In the former (Māna), there are two types that should be known and eliminated, namely view and arrogance. The difference between this view and arrogance is of five types, through two paths: namely through action, bondage, and latent tendencies. Through action, three are accomplished: namely this Ātman (soul), Ātmīya (belonging to me), and Ahamkāra (ego). Through Paryavasthāna (the entanglement of afflictions), one is established: namely Abhiniveśa (strong attachment). That is, the previously mentioned Ātman, Ātmīya, and Māna, when attachment arises, become entanglement. The seeds of the first three are called Anuśaya (latent afflictions). Speaking of 'Furthermore, the Vijñānakāya (sentient being's body and mind) up to the cause and appearance of Anuśaya,' it explains that the Vijñānakāya and external things are the causes and appearances of the previous five types (Ātman, Ātmīya, Ahamkāra, Abhiniveśa, and Anuśaya). This sentence is a general statement, and the following explains it separately. Speaking of 'Then this cause and appearance has two, up to considering Ātman and Māna with Vijñānakāya as the object cause and appearance,' this Ātman and Māna take the five aggregates of the self's Vijñānakāya as the object appearance. In principle two, taking consciousness as the causal condition, it is briefly and unclearly stated. Considering Ātmīya generally takes two types as the object cause and appearance, generally considering the Vijñānakāya and external mountains and rivers as the object appearance of Ātmīya. It should also take the Vijñānakāya as the causal condition, which is also briefly and unclearly stated. The Vijñānakāya contains the seeds of holding Ātman, Ātmīya, and Māna, so it is said. 'That Abhiniveśa takes hearing Asad-dharma-śravaṇa (hearing improper teachings), Ayoniśo Manaskāra (irrational thinking), Mithyā-upadeśa (false teachings), etc. as the causal condition,' the fourth type of Abhiniveśa takes improper hearing, irrational thinking, false teachings, etc. as the cause appearance, and Anuśaya as the cause. 'That Anuśaya up to being the cause and condition cause,' the fifth type of Anuśaya among the previous five, takes the current afflictions that are not in accordance with reality as the cause and condition cause, and cannot perceive the object, so there is no object cause appearance. Below, according to the four types of people, establish defilements. Defilements are the previous five dharmas, namely Ātman, Ātmīya, Māna, entanglement, and Anuśaya. 'Speaking of 'This dharma is different from birth up to the fact that attachment is unattainable,' that is, the ordinary person who enters the Dharma subdues attachment in the seven expedients, but there are only four types and the cause of the Vijñānakāya, and there is a part of the cause appearance of attachment, namely the Vijñānakāya, which is not directly the cause of the previous four types, but also a part.

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分執著因相。有學眾中至皆不可得者。學人已斷見斷分別我我所見。及彼有識身因相。亦斷第三執著第四隨眠。言及我慢執著並彼因相者。見斷我慢執著並彼因相。一切皆能斷。言然有我慢隨眠可得者。由斷分別我故。修斷我慢不行。然有我慢隨眠可得。又外道有情凡所有行不為斷彼者。於四取中並作意斷于欲。于見取戒取中順已見者行。於他所行不順已情者斷。我語取者一切外道並不說斷。言此法異生眾乃至復修正行者。障見道者名已斷一分。障修道者名為斷余分也。第九解凈說句有八。一謂由超過見慢故名二種等者。我我所二合名為見名見慢。二由斷彼因相故名除相清凈說句者。除有識身因相也。三由斷執著。四由斷隨眠。五謂於後有至名已割貪愛者。更不造後有之行。名割貪愛。六及轉三結故者。斷三結故名轉。七謂正慢現觀故者。景師云。勘草本中還云正字。三藏云應云止慢。無學慢盡故云名止慢。三藏又云。然正解亦得。謂無學人作我生已盡等四梵行解。帶於我解名慢。然非邪慢。故名正慢。泰師云。正現觀慢故。又解。應云止見慢現觀。論約正障。故唯說正慢。達師又云。三藏有兩解。一云此正字錯。應是止字。無學人永不設起增上慢。故云止慢。其中學人雖不故起慢。而起增上慢。又云正字不錯。無學

【現代漢語翻譯】 現代漢語譯本： 關於執著之因相，以及有學眾中一切都不可得的問題。學人已經斷除了見斷（Dṛṣṭi-heya）所包括的分別我見和我所見，以及與有識之身相關的因相。他們也斷除了第三種執著和第四種隨眠（anuśaya）。 關於我慢（asmita）的執著及其因相的問題，見斷能夠斷除我慢的執著及其因相。一切我慢都能被斷除。 關於仍然存在我慢隨眠的可能性，這是因為斷除了分別我見，修斷我慢的行為尚未完成，因此仍然存在我慢隨眠。 此外，外道有情的一切行為並非爲了斷除這些（我慢等）。他們對於四取（catvāri upādānāni）中的欲取（kāma-upādāna）是通過作意來斷除的。對於見取（dṛṣṭi-upādāna）和戒禁取（śīla-vrata-upādāna），他們順應自己的見解而行。對於不符合自己意願的行為，他們會加以斷除。至於我語取（ātma-vāda-upādāna），一切外道都不主張斷除。 關於此法異生眾乃至復修正行的問題，阻礙見道（darśana-mārga）的障礙被稱為已斷一分，阻礙修道（bhāvanā-mārga）的障礙被稱為斷余分。 第九解凈說句有八個方面：第一，由於超過見慢（dṛṣṭi-māna）的緣故，被稱為二種等。我與我所二者合稱為見，也稱為見慢。第二，由於斷除彼等因相的緣故，被稱為除相清凈說句，即除去有識之身的因相。第三，由於斷除執著。第四，由於斷除隨眠。第五，關於對於後有（punarbhava）乃至被稱為已割貪愛的問題，不再造作後有的行為，被稱為割貪愛。第六，以及轉三結（trīṇi saṃyojanāni）的緣故，斷除三結的緣故被稱為轉。第七，關於正慢現觀的緣故，景師說，勘草本中還說是正字，三藏說應該說是止慢。無學（aśaikṣa）慢盡的緣故稱為止慢。三藏又說，然而正解也可以，指無學之人作『我生已盡』等四梵行（catvāri brahmacaryāṇi）的理解，帶有我解稱為慢，但並非邪慢，所以稱為正慢。泰師說，是正現觀慢的緣故。又解釋說，應該說是止見慢現觀。論是針對正障而言的，所以只說正慢。達師又說，三藏有兩種解釋，一種說法是這個正字錯了，應該是止字，無學之人永遠不會故意生起增上慢，所以說是止慢。其中的學人雖然不故意生起慢，但會生起增上慢。又說正字沒錯，無學。

【English Translation】 English version: Regarding the causes and characteristics of attachment, and the issue that everything is unattainable among the learners (śaikṣa). The learners have already severed the 'view-severable' (Dṛṣṭi-heya), including the views of 'self' and 'what belongs to self', as well as the causes and characteristics related to the body with consciousness (有識身). They have also severed the third kind of attachment and the fourth kind of latent tendencies (anuśaya). Regarding the question of attachment to pride (asmita) and its causes and characteristics, the 'view-severable' is able to sever the attachment to pride and its causes and characteristics. All pride can be severed. Regarding the possibility that latent tendencies of pride still exist, this is because the 'separative view of self' has been severed, but the practice of severing pride has not been completed, so latent tendencies of pride still exist. Furthermore, all the actions of non-Buddhist beings (外道有情) are not for the purpose of severing these (pride, etc.). Among the four kinds of clinging (catvāri upādānāni), they sever 'clinging to sensual pleasures' (kāma-upādāna) through intentional effort. Regarding 'clinging to views' (dṛṣṭi-upādāna) and 'clinging to rules and vows' (śīla-vrata-upādāna), they act in accordance with their own views. They sever actions that do not conform to their own intentions. As for 'clinging to the doctrine of self' (ātma-vāda-upādāna), all non-Buddhists do not advocate severing it. Regarding the question of 'this Dharma's ordinary beings' (此法異生眾) even repeatedly practicing correct conduct, the obstacles that hinder the 'path of seeing' (darśana-mārga) are called 'partially severed', and the obstacles that hinder the 'path of cultivation' (bhāvanā-mārga) are called 'severed the remaining part'. The ninth explanation of 'pure saying' has eight aspects: First, because of surpassing 'view-pride' (dṛṣṭi-māna), it is called 'two kinds of equality'. 'Self' and 'what belongs to self' together are called 'view', and also called 'view-pride'. Second, because of severing their causes and characteristics, it is called 'saying of purity by removing characteristics', which is removing the causes and characteristics of the body with consciousness. Third, because of severing attachment. Fourth, because of severing latent tendencies. Fifth, regarding 'for the sake of future existence' (punarbhava) even being called 'already cut off craving', no longer creating actions for future existence is called 'cut off craving'. Sixth, and because of transforming the three fetters (trīṇi saṃyojanāni), transforming is called transforming because of severing the three fetters. Seventh, regarding 'right pride's direct perception', Master Jing said, examining the draft also says 'right' character, Tripiṭaka Master said it should say 'stopping pride'. Because the pride of the 'non-learner' (aśaikṣa) is exhausted, it is called 'stopping pride'. Tripiṭaka Master also said, however, 'right understanding' is also possible, referring to the understanding of the non-learner making 'my birth is exhausted' and other four brahma-viharas (catvāri brahmacaryāṇi), carrying the understanding of self is called pride, but it is not wrong pride, so it is called 'right pride'. Master Tai said, it is because of 'right direct perception of pride'. Also explained, it should say 'stopping view-pride's direct perception'. The treatise is aimed at the 'right obstacle', so it only says 'right pride'. Master Da also said, Tripiṭaka Master has two explanations, one saying that this 'right' character is wrong, it should be 'stopping' character, the non-learner will never intentionally generate increased pride, so it is called 'stopping pride'. Among them, the learner, although not intentionally generating pride, will generate increased pride. Also said the 'right' character is not wrong, non-learner.

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人亦起我生已盡等。亦應起正慢。假說慢故。八已作苦邊如是一切總收為一者。此八總名一清凈說句也。第十解遠離四具。一無第二而住者。舍離佛也。二處邊際臥具者。景師云。住蘭若處故也。泰師云。邊際有二義。一惡草等下邊為臥具。二是如法長極邊。三身遠離可知。四心遠離。于中有三番釋。一離不善尋思。二由五相發勤精進。三斷止觀品障。第十一解三圓滿。文相可解。

瑜伽論記卷第二十二(之上終)

瑜伽論記卷第二十二(之下)

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論本第八十六

大門第三。解想行等。先頌列十門。一想行。二愚相。三眼。四勝利。五九智。六無癡。七勝進。八我見差別。九三想行。十法總等品三后廣。謂此門中有三複次。故云三。三複次非一。故言等。先一複次。略明四法嗢拖南。此云法總相。翻云法印。然勘梵本無法印字。復兩複次。廣明初複次意。故云復廣。此則遠師等判釋。若依景泰等釋判為十一段。其第十門名法總等品。第十一門名三后廣。今且依前判。長行釋中則為十段。初解想行。文相可知。第二解愚夫有三相。且就慢便以辨愚相。第三解慧眼遠塵離垢。二番解釋。第四解勝利。言正世俗及第一義者。依如毗曇能詮教名正俗。所詮理名第一義也。第五解九

【現代漢語翻譯】 現代漢語譯本： 『人亦起我生已盡等』，也應生起正確的慢心（mana，驕慢）。因為是假立的慢。『八已作苦邊』，像這樣將一切總括為一，這八種總稱為『一清凈說句』。第十，解釋遠離四種條件：一，『無第二而住』，是舍離佛（Buddha）。二，『處邊際臥具』，景師說，因為住在蘭若（araṇya，寂靜處）的緣故。泰師說，邊際有兩種含義，一是惡草等下邊作為臥具，二是如法增長到極限。三，身遠離可以理解。四，心遠離，其中有三種解釋：一是遠離不善的尋思（vitarka，粗略的思考），二是由五種相狀發起勤奮精進（vyāyāma，努力），三是斷除止觀（śamatha-vipassanā，平靜和洞察）的障礙。第十一，解釋三圓滿，文句的表相可以理解。

《瑜伽師地論記》卷第二十二（之上終）

《瑜伽師地論記》卷第二十二（之下）

釋遁倫集撰

論本第八十六

大門第三。解釋想（saṃjñā，認知）、行（saṃskāra，意志）等。先用頌文列出十個門類：一，想行；二，愚相；三，眼；四，勝利；五，九智；六，無癡；七，勝進；八，我見差別；九，三想行；十，法總等品三后廣。意思是說，這個門中有三個複次（punarukta，重複），所以說『三』。三個複次不是一個，所以說『等』。先第一個複次，簡略地說明四法嗢拖南（udāna，總攝頌）。這裡說的『法總相』，翻譯為『法印』。然而查閱梵文版本，沒有『法印』二字。再兩個複次，廣泛地說明第一個複次的意義，所以說『復廣』。這是遠師等人的判釋。如果按照景泰等人的解釋，則判為十一段。其中第十門名為『法總等品』，第十一門名為『三后廣』。現在暫且按照前面的判法。長行解釋中則分為十段。首先解釋想行，文句的表相可以理解。第二，解釋愚夫有三種相狀，且就慢心（māna，驕慢）來辨別愚癡的相狀。第三，解釋慧眼遠離塵垢，有兩番解釋。第四，解釋勝利，所說的『正世俗及第一義』，按照如毗曇（Abhidharma，論藏），能詮釋的教法名為正俗，所詮釋的道理名為第一義。第五，解釋九智。

【English Translation】 English version: 'People also give rise to 'I have lived my life completely,' etc.' One should also give rise to correct māna (pride). Because it is a provisional māna. 'Eight have made the end of suffering,' like this, encompassing everything as one, these eight are collectively called 'one pure saying phrase.' Tenth, explaining the separation from the four requisites: one, 'dwelling without a second,' is abandoning the Buddha. Two, 'dwelling at the edge of a place with bedding,' Jing Shi says, because one dwells in an araṇya (quiet place). Tai Shi says, 'edge' has two meanings: one is using the lower part of bad grass etc. as bedding, and the second is lawfully growing to the extreme edge. Three, bodily separation is understandable. Four, mental separation, within which there are three explanations: one is separating from unwholesome vitarka (thoughts), two is generating diligent vyāyāma (effort) through the five aspects, and three is cutting off the obstacles to śamatha-vipassanā (calm and insight). Eleventh, explaining the three perfections, the appearance of the text is understandable.

Yogācārabhūmi-śāstra-bhāṣya, Scroll 22 (Part 1 End)

Yogācārabhūmi-śāstra-bhāṣya, Scroll 22 (Part 2)

Compiled by Shi Dunlun

Treatise Text 86

Great Section Three. Explaining saṃjñā (perception), saṃskāra (volition), etc. First, the ten categories are listed in verse: one, perception and volition; two, characteristics of the foolish; three, eye; four, victory; five, nine wisdoms; six, non-ignorance; seven, superior progress; eight, differences in self-view; nine, three perceptions and volitions; ten, the Dharma summary, etc., the three later are expanded. This means that there are three punarukta (repetitions) in this section, hence 'three.' The three repetitions are not one, hence 'etc.' First, the first repetition briefly explains the four Dharma udāna (summaries). What is called here 'Dharma summary characteristic' is translated as 'Dharma seal.' However, checking the Sanskrit version, there are no words for 'Dharma seal.' Then two repetitions, extensively explaining the meaning of the first repetition, hence 'expanded again.' This is the interpretation of Yuan Shi and others. If according to the interpretation of Jingtai and others, it is divided into eleven sections. Among them, the tenth section is called 'Dharma summary, etc. section,' and the eleventh section is called 'the three later are expanded.' Now, let's temporarily follow the previous interpretation. In the prose explanation, it is divided into ten sections. First, explaining perception and volition, the appearance of the text is understandable. Second, explaining that foolish people have three characteristics, and specifically using māna (pride) to distinguish the characteristics of foolishness. Third, explaining that the eye of wisdom is far from dust and defilement, there are two explanations. Fourth, explaining victory, what is said 'correct worldly and ultimate meaning,' according to the Abhidharma, the teachings that can explain are called correct worldly, and the principles that are explained are called ultimate meaning. Fifth, explaining the nine wisdoms.

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智。前之五智是見道已前。后四智在相見道。諸行流轉智。略由三種因緣集故。一切行集所有正智。謂苦集故生色。觸集故生受。名色集故生識。則此三集滅故。色受識滅。名還滅。緣愛味是雜染因智智。緣過患是清凈因智。緣出離是清凈智。于異生位修前五智慧速證后四智。第六解無癡住。先釋無癡住。后通顯有癡住。于中。初顯有癡墮無明數。次明三毒異名。貪名有十五。瞋名亦十五。癡名有七。后辨喜貪差別。第七解勝進。先明四勝進。后明三勝進想。言惱害者至修厭背想者。親友乖離財物散失。故生惱害。言此中先於過患想乃至后說其因。彰修次第也。第八解我見差別。景師云。言三緣自依止我見謂于各別內身所起者。即緣自身起分別我見。四緣他依止我見謂於他身所起分別者。不計此身為己我。但分別他身計如此我為好不好等。我見為依止生我慢者乃至譬如清凈圓滿面上者。喻識心也。質像為依發生影像者。自所計我為像依自計我復分別他人計如是我。名為影像。為依于自依止發生劣中勝想者。復依他所計我比挍自我起劣勝想。中合喻云。如是由邪分別故緣自依止我見為緣。發生緣他依止我見。如依質下舉喻。以俱生我見為緣生我慢者當知譬喻與前差別者。依分別我見所起之慢陵他而起。依俱生我見所生之

【現代漢語翻譯】 現代漢語譯本 智。前面的五智是在見道之前。後面的四智在相見道。諸行流轉智，略由三種因緣聚集的緣故。一切行聚集所擁有的正智，是說苦聚集的緣故產生色，觸聚集的緣故產生受，名色聚集的緣故產生識。那麼這三種聚集滅亡的緣故，色、受、識也滅亡，名也還滅。緣愛味是雜染因智智，緣過患是清凈因智，緣出離是清凈智。在異生位修習前面的五智，能夠迅速證得後面的四智。 第六解無癡住。先解釋無癡住，然後通盤顯現有癡住。其中，首先顯現有癡墮入無明之數。其次說明三毒的異名。貪名為有十五種，瞋名也有十五種，癡名有七種。後面辨析喜和貪的差別。第七解勝進。先說明四勝進，后說明三勝進想。說到惱害者到修厭背想的人，親友分離、財物散失，所以產生惱害。說到這其中先於過患想乃至后說其因，彰顯修習的次第。 第八解我見差別。景師說，說到三緣自依止我見，是指對於各自不同的內身所產生的，就是緣自身而生起分別的我見。四緣他依止我見，是指對於他人之身所產生的分別，不認為此身為自己的我，只是分別他人之身，認為如此的我為好或不好等。我見作為依止而生起我慢，乃至譬如清凈圓滿的面上，比喻識心。質像作為依止而發生影像，自己所計度的我作為像，依自己計度的我，又分別他人，計度他人如我，名為影像。作為依止於自依止而發生劣中勝想，又依他人所計度的我，比較自我，生起劣勝之想。中間合起來比喻說，如是由邪分別的緣故，緣自依止的我見為緣，發生緣他依止的我見。如依質下舉例，以俱生我見為緣生起我慢，應當知道譬喻與前面有所差別，依分別我見所生起的我慢，是凌駕他人而生起的。依俱生我見所生的

【English Translation】 English version Wisdom. The former five wisdoms are before the Path of Seeing (見道, Jian Dao). The latter four wisdoms are in the Path of Seeing. The wisdom of the flow of all phenomena is briefly gathered by three kinds of causes and conditions. The correct wisdom possessed by the gathering of all phenomena is that because suffering gathers, form (色, Se) arises; because contact (觸, Chu) gathers, feeling (受, Shou) arises; because name and form (名色, Ming Se) gather, consciousness (識, Shi) arises. Then, because the extinction of these three gatherings, form, feeling, and consciousness also extinguish, and name also ceases. Clinging to the taste of love is the wisdom of the defiled cause, and contemplating faults is the wisdom of the pure cause, and contemplating liberation is pure wisdom. Cultivating the former five wisdoms in the position of an ordinary being can quickly realize the latter four wisdoms. The sixth explains the abode of non-ignorance. First explain the abode of non-ignorance, and then comprehensively reveal the abode of ignorance. Among them, first reveal that having ignorance falls into the category of ignorance. Secondly, explain the different names of the three poisons. Greed has fifteen names, anger also has fifteen names, and delusion has seven names. Later, distinguish the difference between joy and greed. The seventh explains superior progress. First explain the four superior progresses, and then explain the three thoughts of superior progress. Speaking of those who are harmed to those who cultivate the thought of aversion, relatives and friends are separated, and wealth is lost, so harm arises. Speaking of first thinking about the faults and then speaking about the causes, it highlights the order of cultivation. The eighth explains the differences in self-view. Master Jing said, speaking of the self-view based on three conditions, it refers to what arises from each different inner body, that is, the self-view that arises from discriminating oneself. The self-view based on four conditions refers to the discrimination that arises from the bodies of others, not considering this body as one's own self, but only discriminating the bodies of others, thinking that such a self is good or bad, etc. Self-view is relied upon to generate self-conceit, even like a clear and complete face, which is a metaphor for the mind of consciousness. The substance and image are relied upon to generate an image, and the self that is measured is the image, relying on the self that is measured, and discriminating others, measuring others as oneself, which is called an image. Relying on the self-reliance to generate inferior, medium, and superior thoughts, and relying on the self that others measure, comparing oneself, generating thoughts of inferiority and superiority. The middle combines the metaphor, saying that due to wrong discrimination, the self-view based on self-reliance is the cause, and the self-view based on other-reliance arises. As in the example below, taking the self-view born together as the cause of self-conceit, it should be known that the metaphor is different from the previous one, and the self-conceit arising from the discriminating self-view arises by surpassing others. The self-conceit arising from the self-view born together is

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慢自特起高但名憍也。故有差別。如明眼人臨凈水器自觀眼耳所餘如前應知其相者。喻于俱生我見起于慢。此一切種薩迦耶見乃至有大恩德者。嘆佛教勝能滅身見。佛及弟子教示行者名有大恩。唯由如是一因緣故乃至未滿足故者。如說修行名隨分報恩。泰師云。鏡是人功所造故喻分別見。水非人功所造故喻俱生見。第九解三種相。諸行滅故。說名無餘涅槃界。一謂于先業。先與今所起諸行永滅也。二謂彼生已任性滅壞。非究竟住諸行永滅也。三者一切煩惱永離系。故無餘斷。后更不生。由此三想諸行滅故說名寂滅。不同龜毛兔角永無。第十解法總等品三后廣。于中有二。初辨四法嗢拖南。后舉兩複次廣釋其義。前中。景師云。一切行無常者是有為法印。一切行苦者是有漏法印。此是無愿門建立第一無常第二苦法嗢拖南。一切法無我者依空解脫建立第三一切法印。涅槃寂靜者。依無相門建立第四法嗢拖南是涅槃法印。泰師云。嗢拖南有二聲。若重聲云攝取物惠施他故。若輕聲云是云要略義。如一切行無常等。是諸法要略義。故今輕聲。下舉兩複次廣釋。于中。初一複次明所治所除退還之心。后一複次次明能治之行。前中。言勝解俱行欲者由四種法嗢拖南故於諸行中而生樂欲者。由四種法嗢拖南說四法印故於無常苦空等諸

行樂欲斷除。于趣涅槃寂靜無相之行中樂欲修習。又于諸行寂靜生樂欲者至其心退還等者。先舉不樂明其樂欲可知。言又由二緣至念忘失故者。謂由此二緣故於無我驚恐退還。言又此忍欲至其心愚昧等者。於此無我忍欲未串習故。雖了唯有諸行而於無我其心猶昧。帶我解故數數思惟乃至其心退還也。下明能治之行。言于諸有智同梵行所如實同顯者。觀無我時觀心擁滯。如實語告不作憍詐覆藏所解言由彼遍知者至並所得果者。謂緣於三事計我薩迦耶見正智遍知。我見種子名隨眠。由計我故即計斷常。故說我見為斷常兩見所依止。從此身邊二見生起執著及以隨眠。名所得果。于隨順觀七方便中正見能了此事。下出我見緣三事。一所取謂五取蘊。二能取謂四取。三若如是取謂四識住。取之方軌隨其次第如前應知。為二取心之所依處者。一解。四識住為前所取能取二心為所依處。二解。三事為前我及我所二心所依處。亦可依此三事起我見已。即與斷常二見為所依止。故前總中明於三事我執即明斷常兩見所依止故。云隨其次第如前應知為二取心之所依處。又即于彼所有諸纏至及彼隨眠等者。出所得果。此解遍知。言又若依彼應所遍知正見轉時至況得出離者。是解脫分善也。若隨順現觀至堪能出離者。是抉擇分也。若已引發至方得

【現代漢語翻譯】 現代漢語譯本 想要斷除對輪迴的享樂，希望在趨向涅槃（Nirvana，佛教術語，指脫離輪迴的理想狀態）的寂靜無相之修行中修習。又對於諸行（Samskara，佛教術語，指一切有為法）的寂靜生起享樂，乃至其心退還等等情況。先提出不樂，是爲了表明其享樂是可以理解的。說到『又由二緣至念忘失故』，是指由於這兩種因緣，對於無我（Anatta，佛教術語，指沒有永恒不變的『我』）感到驚恐而退還。說到『又此忍欲至其心愚昧等』，是指對於這無我的忍欲沒有串習的緣故，雖然瞭解只有諸行，但對於無我，其心仍然愚昧。帶著我執的理解，數數思惟乃至其心退還。下面闡明能夠對治的修行。說到『于諸有智同梵行所如實同顯者』，是指在觀察無我的時候，觀察心識的擁滯。如實地告知，不作憍詐覆藏所理解的。說到『由彼遍知者至並所得果者』，是指緣於三事計我（認為有『我』）的薩迦耶見（Sakkaya-ditthi，佛教術語，指對五蘊和合的身體產生『我』的錯覺）正智遍知。我見（Atma-drishti，佛教術語，指認為有『我』的錯誤見解）的種子名為隨眠（Anusaya，佛教術語，指潛在的煩惱）。由於計我，就計斷常（認為『我』會斷滅或永恒存在）。所以說我見是斷常兩見所依止。從此身邊二見生起執著以及隨眠，名為所得果。在隨順觀（Anuloma-jnana，佛教術語，指順應真理的智慧）的七方便中，正見（Samyag-drishti，佛教術語，指正確的見解）能夠了解此事。下面闡述我見緣於三事：一、所取，指五取蘊（Panca-upadanakkhandha，佛教術語，指執取五蘊而產生的痛苦）；二、能取，指四取（Cattaro Upadanani，佛教術語，指四種執取）；三、若如是取，指四識住（Cattari Vinnanatthitani，佛教術語，指四種能使意識安住的境界）。取的方式方法，按照次第，應該像前面所說的那樣理解。『為二取心之所依處者』，一種解釋是，四識住為前所取能取二心為所依處。另一種解釋是，三事為前我及我所二心所依處。也可以依此三事生起我見之後，就與斷常二見作為所依止。所以前面總的說明中，對於三事我執，就說明了斷常兩見的所依止。說到『云隨其次第如前應知為二取心之所依處』。又即于彼所有諸纏（Paryavasthana，佛教術語，指纏縛身心的煩惱）至及彼隨眠等等，是闡述所得果。這是對遍知的解釋。說到『又若依彼應所遍知正見轉時至況得出離者』，這是解脫分善（Vimokkha-bhagiya-kusala，佛教術語，指有助於解脫的善法）。如果隨順現觀（Anuloma-vipassana，佛教術語，指順應實相的觀照）乃至堪能出離，這是抉擇分（Nirvedha-bhagiya，佛教術語，指決斷煩惱的部分）。如果已經引發乃至方得。

【English Translation】 English version The desire for enjoyment is about to be cut off. The desire is to cultivate in the practice of Nirvana (Nirvana, a Buddhist term referring to the ideal state of liberation from Samsara) which is tranquil and without characteristics. Furthermore, regarding those who find enjoyment in the tranquility of all Samskaras (Samskara, a Buddhist term referring to all conditioned phenomena), even to the point where their minds regress, the initial mention of non-enjoyment serves to clarify that their enjoyment is understandable. The statement 'Moreover, due to two causes, even to the point of losing mindfulness' refers to being terrified and regressing from the concept of Anatta (Anatta, a Buddhist term referring to the absence of a permanent 'self') due to these two causes. The statement 'Furthermore, this endurance and desire, even to the point of their minds becoming foolish' refers to the lack of familiarity with this endurance and desire for Anatta. Although they understand that there are only Samskaras, their minds are still foolish regarding Anatta. With the understanding of self-attachment, they repeatedly contemplate until their minds regress. The following explains the practice that can counteract this. The statement 'In all things, the wise and those who practice the holy life together truly reveal the same' refers to observing the clinging of the mind when observing Anatta. Truthfully informing, without arrogance, deceit, or concealing what is understood. The statement 'From that thorough knowledge to the attainment of the fruit' refers to the thorough knowledge of Right Knowledge regarding the Sakkaya-ditthi (Sakkaya-ditthi, a Buddhist term referring to the delusion of 'self' in the aggregation of the five skandhas) which is based on the three things that are considered as 'self'. The seed of Atma-drishti (Atma-drishti, a Buddhist term referring to the false view of 'self') is called Anusaya (Anusaya, a Buddhist term referring to latent defilements). Because of considering 'self', one then considers annihilation or permanence (believing that the 'self' will be annihilated or exist eternally). Therefore, it is said that Atma-drishti is the basis for both views of annihilation and permanence. From this, the two views of 'self' and 'belonging to self' arise, along with attachment and Anusaya, which are called the attained fruits. In the seven expedients of Anuloma-jnana (Anuloma-jnana, a Buddhist term referring to wisdom that accords with the truth), Right View (Samyag-drishti, a Buddhist term referring to correct view) is able to understand this matter. The following explains that Atma-drishti is based on three things: first, what is taken, referring to the Panca-upadanakkhandha (Panca-upadanakkhandha, a Buddhist term referring to the suffering arising from clinging to the five aggregates); second, what is able to take, referring to the four Upadanani (Cattaro Upadanani, a Buddhist term referring to the four types of clinging); third, if taken in this way, referring to the Cattari Vinnanatthitani (Cattari Vinnanatthitani, a Buddhist term referring to the four abodes of consciousness). The methods of taking, in order, should be understood as previously explained. 'Being the basis for the two minds of taking' means, according to one explanation, that the four abodes of consciousness are the basis for the two minds of what is taken and what is able to take. Another explanation is that the three things are the basis for the two minds of 'self' and 'belonging to self'. It is also possible that after Atma-drishti arises based on these three things, it then serves as the basis for the two views of annihilation and permanence. Therefore, in the general explanation above, the attachment to 'self' in the three things explains the basis for the two views of annihilation and permanence. The statement 'It is said that the order should be understood as previously explained as the basis for the two minds of taking'. Furthermore, regarding all the Paryavasthana (Paryavasthana, a Buddhist term referring to the defilements that bind the body and mind) that exist there, even to the point of their Anusaya, etc., this explains the attained fruits. This is an explanation of thorough knowledge. The statement 'Furthermore, if Right View turns according to what should be thoroughly known, even to the point of being able to attain liberation' is the Vimokkha-bhagiya-kusala (Vimokkha-bhagiya-kusala, a Buddhist term referring to wholesome qualities that contribute to liberation). If Anuloma-vipassana (Anuloma-vipassana, a Buddhist term referring to contemplation that accords with reality) is followed, even to the point of being able to attain liberation, this is the Nirvedha-bhagiya (Nirvedha-bhagiya, a Buddhist term referring to the part that cuts off defilements). If it has already been initiated, even to the point of obtaining.

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出離者。見道等也。當知如是三見轉時有此差別者。解脫分正見。抉擇分正見。現觀正見。三見差別如前所明。大門第四解速通等。先頌列十門。一速通。二自體。三智境界。四流轉。五喜足行。六順流。七知斷相。八想。九立違糧。十師所作等品后廣。長行釋中。即為十段。初解速通中。初明三法。后明五種漸次。前中初辨三力令得速通。次明智見差別。后明修四善巧。初中。言數習力者。常作常轉。終不作期謂我為於今日明日後日當得盡漏令心厭倦。不作此期則無厭倦。智見別中則有九對。又有色爾焰者。舊云智母。景師傳三藏言。猶是所緣。則有色所緣與色所緣影像。達師云。此云境界。下明四善巧。文有三。初辨善巧事。次辨能所依。后明清凈道。初中。言如實偏知一切境者。四念住境界一切法也。出受事者。謂初禪出憂根。乃至四禪出樂根也。次辨所能依中。景師云。如是勤修善巧事者當知有四種所依能依者。通明前四皆有所依能依者。所依義者謂觀行正勤修習。為前四善巧所依義也。能依義者。謂學人無漏法依止勤有故是能依。余無明在未得清凈。泰師云。前辨三十七道品總為四善巧事。想義為二。前三念住正斷神足等為所依事在見道故。后一根力覺道支等學人所有諸無漏法為能依事。下明清凈道。二番

解釋。前番云。彼諸法由清凈道後方清凈者。向前七門助道品。此由得無學清凈道后清凈。后明五種漸次。如文可解。第二解自體。初總標。二別釋五句。一者壽量有限下。舉執持泥土團取捨自在。及顯必死之身不如所欲延一剎那。二者因所作故。三者磨滅故。四者由聖說故。五者受欲圓滿故。言三種因緣能得圓滿等者。景師云。施者是資產因。或是自體圓滿因。調伏諸根及欲界慈修所得果。則是廣大殊勝有情滿調伏諸根行及欲界慈修所得果。則是廣大殊勝有情供養圓滿因。有釋一施戒調伏六根俱行故資產圓滿。二欲界慈修所得果故自體圓滿。三慈為先因不損有情故得第三圓滿。第三解智境界。初辨智行。后辨斷愚前中。言已得未得智者。曾得未曾得智也。言是處非有知非有智慧。遍計所執非有知其非有智。是處所餘知不空智者。依他起性不空故知是不空智。下明斷愚行。景師云。此中但舉八種。前三泛學諸法。一水界所生者。且舉色法多因水生。二無我似我而顯現者。通舉五蘊。三不任隨欲而造作故者。生已則滅不得隨欲而有造作。后五約蘊。色如聚沫。三和合生相似故如雲地雨三事有沫。色蘊上今眾緣所生。受若浮泡。所知境能顯者喻樂受。能燒是苦受。能便迷亂是舍受。亦可三義總喻三受。想如陽炎。薩迦耶見

【現代漢語翻譯】 現代漢語譯本 解釋：前面說過，那些法是由清凈道之後才清凈的，指的是之前的七個部分的助道品。這裡指的是獲得無學清凈道之後才清凈。後面闡明五種漸次，如文中所述可以理解。第二部分解釋自體。首先是總標，然後分別解釋五句。一者，『壽量有限』，舉例說明執持泥土團，取捨自在，以及顯示必死的身體不能如願延長一剎那。二者，『因所作故』。三者，『磨滅故』。四者，『由聖說故』。五者，『受欲圓滿故』。說到三種因緣能夠得到圓滿等，景師說，佈施是資產的因，或是自體圓滿的因。調伏諸根以及欲界慈修所得的果，則是廣大殊勝有情圓滿的因。調伏諸根的修行以及欲界慈修所得的果，則是廣大殊勝有情的供養圓滿因。有解釋說，一是佈施、持戒、調伏六根同時進行，所以資產圓滿。二是欲界慈修所得的果，所以自體圓滿。三是以慈為先因，不損害有情，所以得到第三種圓滿。第三部分解釋智境界。首先辨別智行，然後辨別斷愚。前面部分說到，『已得未得智』，指的是曾經得到和未曾得到的智慧。說到『是處非有知非有智慧』，指的是遍計所執沒有知，沒有智慧。『是處所餘知不空智』，指的是依他起性不空，所以知道是不空智。下面闡明斷愚行。景師說，這裡只舉了八種。前三種泛泛地學習諸法。一是水界所生的，這裡舉例說明色法多因水生。二是無我卻像我一樣顯現的，通指五蘊。三是不任隨欲而造作的，生起之後就會滅亡，不能隨心所欲地造作。后五種是關於蘊的。色如聚沫，三和合生，相似於云、地、雨三事產生泡沫。色蘊上今眾緣所生。受若浮泡，所知境能顯者比喻樂受，能燒的是苦受，能使人迷惑的是舍受。也可以用這三種含義總括比喻三種感受。想如陽炎，薩迦耶見（身見）。

【English Translation】 English version Explanation: Previously, it was said that those dharmas are purified only after the path of purification, referring to the seven sections of the aids to enlightenment mentioned earlier. This refers to purification only after obtaining the non-learning pure path. Later, the five gradual stages are explained, which can be understood as described in the text. The second part explains the self-nature. First, there is a general statement, and then the five sentences are explained separately. First, 'lifespan is limited,' citing the example of holding a clod of earth, freely taking and discarding it, and showing that the mortal body cannot be extended for even a moment as desired. Second, 'because of what is done.' Third, 'because of destruction.' Fourth, 'because of the words of the sages.' Fifth, 'because of the fulfillment of desires.' Speaking of the three causes and conditions that can lead to fulfillment, Master Jing said that giving is the cause of wealth or the cause of self-fulfillment. The fruits obtained from taming the senses and cultivating loving-kindness in the desire realm are the cause of the fulfillment of vast and excellent sentient beings. The practice of taming the senses and the fruits obtained from cultivating loving-kindness in the desire realm are the cause of the fulfillment of offerings to vast and excellent sentient beings. Some explain that one is giving, keeping precepts, and taming the six senses simultaneously, so wealth is fulfilled. Second, the fruit obtained from cultivating loving-kindness in the desire realm, so the self is fulfilled. Third, taking loving-kindness as the primary cause and not harming sentient beings, so the third fulfillment is obtained. The third part explains the realm of wisdom. First, distinguish between the actions of wisdom, and then distinguish between cutting off ignorance. In the previous part, it was said, 'wisdom already obtained and not yet obtained,' referring to wisdom that has been obtained and has not yet been obtained. Speaking of 'this place has no knowledge and no wisdom,' referring to the completely imagined has no knowledge and no wisdom. 'This place has remaining knowledge of non-emptiness,' referring to the dependent arising nature is not empty, so it is known as non-empty wisdom. Below, the practice of cutting off ignorance is explained. Master Jing said that only eight types are mentioned here. The first three are general learning of all dharmas. First, those born from the water element, here giving an example of form dharmas mostly born from water. Second, the non-self that appears like the self, generally referring to the five aggregates. Third, those that cannot be created at will, once arisen, they will perish and cannot be created at will. The last five are about the aggregates. Form is like a mass of foam, born from the combination of three, similar to the foam produced by clouds, earth, and rain. The form aggregate is born from the present causes and conditions. Sensation is like a floating bubble, the knowable realm that can manifest is a metaphor for pleasant sensation, what can burn is painful sensation, and what can confuse is neutral sensation. These three meanings can also be used to summarize and metaphorize the three sensations. Thought is like a mirage, Satkayadrishti (self-view).

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根本斷故者。想為見根。由觀想過除身見根。多品自體因差別故者。陽焰多因生想。因男女眾因所生剎那不停可知。行如芭蕉柱。有取之識依四識住發起種種自體隨轉相似法者。有漏之識依四識住造罪福等行自性不實。如芭蕉柱。八識起滅時體非真實。猶如幻事。略明此八。余之七相釋如攝異門分。有釋此中五蘊各以三義觀。故有十五相。色蘊三者。一色為水生。二無我似我見取相顯現故。三不任隨欲而造作故。具此三義故。了色如沫。受蘊三者。一根塵識三和生故。二如雲地雨水三和故。三有浮泡起故。了受若浮泡。想蘊三者。一如陽焰故。二能明似火能燒故。三能迷亂眾生相似法故。行蘊三者。一斷薩迦耶見如斫芭蕉。二證行蘊多品自體從因生差別不同無一真實體性可得。三剎那量后時無暫停相似法故。識蘊三者。一有漏之識。二依四識住。三發種種諸識自體轉變化諸行故。第四解流轉。文分有三。初舉二世間以辨差別。次辨生死五種流轉。后明流轉五相所縛。初中。器世間前後際隔二十空劫。名前後際斷。又器生死因永斷者但據共分別所持。故云不斷道理。自身外器之因亦斷。又器生死斷而復。空劫一去間斷復續。種類生死治道一斷永不相續。次辨流轉五相。如文。下明五相所縛。言正是能縛者。謂自同類。于

【現代漢語翻譯】 現代漢語譯本 『根本斷故者』，指以『想』為『見』之根源。通過觀察『想』的過患，可以去除對『身見』（Sakkāya-ditthi, 認為五蘊和合的身體是真實自我的邪見）的執著。 『多品自體因差別故者』，譬如陽焰（mirage），由多種因素產生『想』。由男女眾因所生的事物，其剎那不停留的特性是可以理解的。『行』（saṅkhāra, 行蘊）如芭蕉樹幹，看似有實體，實則空無。有染污的『識』（viññāṇa, 意識）依賴於四識住（色、受、想、行），發起種種自體隨之轉變的相似法，但這些都不是真實的。 有漏的『識』依賴於四識住，造作罪福等行為，其自性並不真實，如同芭蕉樹幹。八識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）生滅時，其體性並非真實，猶如幻象。簡略說明這八識，其餘七相的解釋如同《攝異門分》中所述。 有論師解釋說，此處的五蘊（色、受、想、行、識）各自以三種意義來觀察，因此共有十五相。色蘊（rūpa, 色）的三種意義是：一、色由水等元素所生；二、無我（anatta）卻顯現出類似我見的執取之相；三、不能隨心所欲地造作。具備這三種意義，因此了知色如水沫。 受蘊（vedanā, 感受）的三種意義是：一、根、塵、識三者和合而生；二、如同云、地、雨水三者和合；三、有浮泡生起。因此了知受如浮泡。 想蘊（saññā, 知覺）的三種意義是：一、如陽焰；二、能明亮如同火，卻能焚燒；三、能迷惑眾生，產生相似法。 行蘊的三種意義是：一、斷除薩迦耶見，如同砍伐芭蕉樹；二、證悟行蘊由多種自體從因緣生起，差別不同，沒有一個真實體性可以獲得；三、剎那生滅，后時沒有暫停，只是相似相續。 識蘊的三種意義是：一、有漏之識；二、依賴於四識住；三、發起種種諸識自體轉變變化諸行。 第四部分解釋流轉（saṃsāra, 輪迴）。文分三部分：首先舉出二世間（有情世間和器世間）以辨別差別；其次辨別生死五種流轉；最後說明流轉五相所縛。 首先，器世間（bhājana-loka, 物質世界）前後際隔二十空劫（kalpa, 時長單位），名為前後際斷。又器世間生死之因雖然永斷，但只是根據共同分別所持而說，所以說不斷道理。自身外在器世間的因也斷了。又器世間生死斷了又續，空劫一去，間斷又繼續。種類生死（眾生種類上的生死）的治理之道一旦斷除，就永遠不會相續。 其次辨別流轉五相，如文中所述。下面說明五相所縛。『言正是能縛者』，是指自同類。

【English Translation】 English version 『Fundamental severance』 refers to 『thought』 as the root of 『view』. By observing the faults of 『thought』, one can remove attachment to 『Sakkāya-ditthi』 (the false view that the aggregate of the five skandhas is a real self). 『The difference in the causes of multiple entities』 is like a mirage, where 『thought』 arises from multiple factors. It can be understood that things arising from the causes of male and female are characterized by their momentary impermanence. 『Saṅkhāra』 (volitional formations) is like a banana tree trunk, which appears to have substance but is actually empty. Contaminated 『viññāṇa』 (consciousness) relies on the four supports of consciousness (form, feeling, perception, and volitional formations), giving rise to various self-transforming similar phenomena, but these are not real. Defiled 『consciousness』 relies on the four supports of consciousness, creating actions of merit and demerit, but its nature is not real, like a banana tree trunk. When the eight consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, manas-consciousness, and alaya-consciousness) arise and cease, their essence is not real, like an illusion. Briefly explain these eight consciousnesses; the explanation of the remaining seven aspects is as described in the Compendium of Topics. Some teachers explain that the five skandhas (form, feeling, perception, volitional formations, and consciousness) here are each observed with three meanings, so there are fifteen aspects. The three meanings of rūpa (form) are: 1. Form is produced by elements such as water; 2. It is without self (anatta) but manifests as an appearance of grasping like a view of self; 3. It cannot be created at will. Possessing these three meanings, therefore, know form to be like foam. The three meanings of vedanā (feeling) are: 1. It arises from the combination of sense base, object, and consciousness; 2. It is like the combination of clouds, earth, rain, and water; 3. Bubbles arise. Therefore, know feeling to be like a bubble. The three meanings of saññā (perception) are: 1. Like a mirage; 2. It can be bright like fire, but it can burn; 3. It can confuse sentient beings, producing similar phenomena. The three meanings of saṅkhāra are: 1. Severing Sakkāya-ditthi is like cutting down a banana tree; 2. Realizing that volitional formations arise from multiple entities from causes and conditions, differing in their differences, and there is no real entity to be obtained; 3. Momentary arising and ceasing, with no pause in the later time, but only similar continuation. The three meanings of viññāṇa are: 1. Defiled consciousness; 2. Relying on the four supports of consciousness; 3. Giving rise to various self-transforming and changing phenomena of consciousness. The fourth part explains saṃsāra (cyclic existence). The text is divided into three parts: first, it cites the two worlds (the sentient world and the container world) to distinguish the differences; second, it distinguishes the five types of saṃsāra; and finally, it explains the bondage of the five aspects of saṃsāra. First, the bhājana-loka (container world) is separated by twenty empty kalpas (aeons) between the past and future, which is called the severance of the past and future limits. Furthermore, although the cause of the birth and death of the container world is permanently severed, it is only said according to the common conceptual holding, so it is said that the principle is not severed. The cause of the external container world of oneself is also severed. Moreover, the birth and death of the container world is severed and then continues, and once an empty kalpa has passed, it is interrupted and then continues. Once the path of governing the birth and death of species (the birth and death of sentient beings) is severed, it will never continue. Next, the five aspects of saṃsāra are distinguished, as described in the text. Below, the bondage of the five aspects is explained. 『The one that truly binds』 refers to the same kind.

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苦無厭等者。行者于自苦蘊無厭。苦蘊正是能縛也。第五解喜足行。初辨喜足事。后明愛行路。前中。人多事業。如趨欲。天息於事業。如立住。梵天定地。如坐。有頂寂靜。如臥。下明愛行路。文分有三。初明五行路。次明愛行路。后明二種游愛行路果及因相。初中言。當知于彼如其次第趨等差別者。初二名趨。第三名住。第四名坐。后一名臥也。次明四受行路中。初明四路。后屬四句。前中。言于所得中若轉若習等者。謂于所得資具中隨其所欲若轉賣他。若自習近。受緣此境及緣諸有。以發業故。下屬四句。當知四路如次趨等。如說趨等於余所說喜樂等四處。亦屬四路。如其次第也。下明三種游愛行路果及因相。先辨果相差別。言種種一切身差別者。欲五趣名種種。色界一趣名一種也。后明因差別故今果差別。言即此差別者。謂五種行所攝受身。種種差別者。此有兩釋。一云則後有等五種行也。一云色等五蘊所攝受身也。今準下文后解為勝。第六解順流。先辨順流。后通顯逆流。前中。言云何漂溺謂于諸行如前所說流轉等事隨其次第等者。有釋。謂則於前說彼處等五種流轉事。計初事為我計后四事為所。故云隨次。今解。則於前說諸行流轉雜染清凈因緣及清凈體不如實知故計我我所。下通逆流中。初通顯逆流。后

【現代漢語翻譯】 現代漢語譯本 對於『苦無厭』等等，修行者對於自身的苦蘊沒有厭倦。苦蘊正是能夠束縛的東西。第五是解釋『喜足行』。首先辨別『喜足』的事情，然後闡明『愛行路』。在前者中，人多從事各種事業，就像奔走（趨）一樣；天人安於事業，就像站立（住）一樣；梵天安於禪定之地，就像坐著一樣；有頂天處於寂靜狀態，就像躺臥一樣。下面闡明『愛行路』，文義分為三部分：首先闡明五種『行路』，其次闡明『愛行路』，最後闡明兩種『游愛行路』的果報以及原因的相狀。在第一部分中說，『應當知道，對於那些如其次第的奔走（趨）等等的差別』，最初的兩種稱為『奔走（趨）』，第三種稱為『站立（住）』，第四種稱為『坐』，最後一種稱為『躺臥』。接下來闡明四種『受行路』，首先闡明四種『路』，然後歸屬於四句。在前者中說，『對於所得之物，如果轉賣或者習近等等』，意思是說，對於所得的資具中，隨著自己的慾望，如果轉賣給他人，或者自己習近使用，感受緣於此境以及緣于諸有的感受，因為發起業的緣故。下面歸屬於四句，應當知道四種『路』如其次第對應于奔走（趨）等等，就像所說的奔走（趨）等等，也歸屬於前面所說的喜、樂等等四處，也是如其次第對應的。下面闡明三種『游愛行路』的果報以及原因的相狀，首先辨別果報相狀的差別，說『種種一切身差別』，欲界的五趣稱為『種種』，一趣稱為『一種』。然後闡明因為原因的差別，所以現在的果報有差別，說『即此差別』，意思是說五種『行』所攝受的身，有種種差別。對此有兩種解釋，一種說法是，指後有等等五種『行』；另一種說法是，指色等五蘊所攝受的身。現在根據下文，后一種解釋更為合適。第六是解釋『順流』，首先辨別『順流』，然後普遍顯示『逆流』。在前者中說，『什麼是漂溺？意思是說，對於諸行，就像前面所說的流轉等等的事情，隨其次第等等』，有一種解釋說，是指前面所說的彼處等等五種流轉的事情，認為最初的事情是『我』，認為後面的四件事情是『我所』，所以說『隨次』。現在的解釋是，對於前面所說的諸行流轉、雜染、清凈的原因和條件，以及清凈的本體，不如實地瞭解，所以認為是我和我所。下面普遍顯示『逆流』，首先普遍顯示『逆流』，然後

【English Translation】 English version Regarding 'bitterness without satiety' etc., the practitioner has no aversion to his own aggregates of suffering (苦蘊, ku yun). The aggregates of suffering are precisely what can bind. Fifth is the explanation of 'contentment in practice' (喜足行, xi zu xing). First, distinguish the matters of 'contentment' (喜足, xi zu), then clarify the 'path of attachment' (愛行路, ai xing lu). In the former, people are mostly engaged in various activities, like rushing (趨, qu); gods are content with activities, like standing (住, zhu); Brahma gods are in a state of meditative stability, like sitting; the highest heavens are in a state of tranquility, like lying down. Below, clarify the 'path of attachment' (愛行路, ai xing lu). The meaning of the text is divided into three parts: first, clarify the five 'paths of practice' (行路, xing lu); second, clarify the 'path of attachment' (愛行路, ai xing lu); and finally, clarify the consequences and causes of the two kinds of 'wandering attachment paths' (游愛行路, you ai xing lu). In the first part, it says, 'It should be known that, regarding those differences such as rushing (趨, qu) etc. in their respective order', the first two are called 'rushing (趨, qu)', the third is called 'standing (住, zhu)', the fourth is called 'sitting', and the last is called 'lying down'. Next, clarify the four 'paths of feeling' (受行路, shou xing lu), first clarify the four 'paths', then attribute them to the four sentences. In the former, it says, 'Regarding what is obtained, if it is transferred or practiced etc.', it means that, regarding the obtained resources, according to one's desires, if they are sold to others, or one practices and uses them oneself, experiencing feelings arising from this object and from various existences, because of initiating karma. Below, attribute to the four sentences, it should be known that the four 'paths' correspond to rushing (趨, qu) etc. in their respective order, just like what is said about rushing (趨, qu) etc., also attributed to the four places of joy, pleasure etc. mentioned earlier, also corresponding in their respective order. Below, clarify the consequences and causes of the three kinds of 'wandering attachment paths' (游愛行路, you ai xing lu), first distinguish the differences in the appearance of the consequences, saying 'various differences in all bodies', the five realms of desire are called 'various', one realm is called 'one kind'. Then clarify that because of the differences in causes, the present consequences are different, saying 'precisely these differences', meaning the bodies encompassed by the five kinds of 'practice' (行, xing), have various differences. There are two explanations for this, one explanation is that it refers to the five kinds of 'practice' (行, xing) such as future existence etc.; another explanation is that it refers to the bodies encompassed by the five aggregates (五蘊, wu yun) such as form etc. Now, according to the following text, the latter explanation is more appropriate. Sixth is the explanation of 'following the stream' (順流, shun liu), first distinguish 'following the stream' (順流, shun liu), then universally reveal 'reversing the stream' (逆流, ni liu). In the former, it says, 'What is drowning? It means that, regarding the various practices, like the aforementioned matters of flowing etc., in their respective order etc.', one explanation says that it refers to the five kinds of flowing matters such as the aforementioned places etc., considering the first matter as 'I' (我, wo), and considering the latter four matters as 'mine' (我所, wo suo), therefore it says 'in order'. The current explanation is that, regarding the aforementioned causes and conditions of the flowing, defilement, and purity of the various practices, and the pure essence, one does not truly understand them, therefore one considers them as I and mine. Below, universally reveal 'reversing the stream' (逆流, ni liu), first universally reveal 'reversing the stream' (逆流, ni liu), then

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剩辨聰慧者相。有十種又字以數。第七解智斷相。先辨知者斷相。后明三勝利。前中。自有了知無我而未斷我執。自有了知無我而斷我執。於此二人由二相。后三勝利由前相想得不言別得也。第八解想。初標列。后次第別釋。初解果差別則是擇滅。謂修此相乃至無明為伴者。謂三界貪為本。掉慢無明次第助一。諸處明煩惱此據一門。復有差別。謂於此中顯示下分上分結盡者。此顯略門。但言欲貪則攝五下分。色貪無色貪掉慢無明則是五上分結。舉所斷惑顯得擇滅無常等總之果。第二解自性者。是無常等想自性。即是三慧。聞慧名親近。思慧名修習。修慧名多修習。又約六作意。解了想作意名親近。除加行究竟作意餘四作意名修習。加行究竟作意名多修習。又由所依根所緣事作意隨其次第當知名乘者。無常想我所依根也。緣所緣事作意為隨建立。又由已下釋想異名。第三解品類差別者謂修如是無常想時速拔隨眠等。可知。第四解方便差別謂獨處空間乃至二種皆具者。隨順涅槃則方便道。得涅槃者即無礙道。由具此二故證涅槃。第九違資糧中。先辨違順資糧法。后辨教道。前中。初明違糧。后返顯順糧。前中。初明五種違糧。后明隨順彼法。復有五種。如次配前五種。言於二離欲者。一于離纏。二明離隨眠也。就辨教道中

【現代漢語翻譯】 現代漢語譯本 辨別聰慧者的特徵。有十種，又用數字來區分。第七是理解智慧斷滅的特徵。先辨別知者的斷滅特徵，然後闡明三種勝利。在前者中，區分了知曉無我但未斷除我執的人，以及知曉無我且已斷除我執的人。對於這兩種人，通過兩種特徵來區分。后三種勝利，可以通過前一種特徵來推想得知，不必另行說明。第八是理解想。首先是標出並列舉，然後依次分別解釋。首先解釋果的差別，也就是擇滅（Nirvana，涅槃）。所謂修習這種特徵，乃至以無明（Avidya，無知）為伴隨，指的是以三界（Trailokya，欲界、色界、無色界）的貪慾為根本，掉舉、我慢、無明依次輔助。在各處說明煩惱，這裡只是依據一個方面來說明。還有差別，指的是在此中顯示下分結（Orambhagiya Sanyojana，五下分結）和上分結（Urdhvabhagiya Sanyojana，五上分結）斷盡的人。這裡顯示的是簡略的說法，只說欲貪就包括了五下分結，色貪、無色貪、掉舉、我慢、無明就是五上分結。舉出所斷的迷惑，顯示了擇滅、無常等等總體的結果。第二是解釋自性，指的是無常等等想的自性，也就是三種智慧。聞慧（Sutamayaprajna，聽聞而得的智慧）名為親近，思慧（Cintamayaprajna，思考而得的智慧）名為修習，修慧（Bhavanamayaprajna，修習而得的智慧）名為多修習。又根據六種作意（Sad-akarah，六種心理活動），瞭解想作意名為親近，除了加行究竟作意，其餘四種作意名為修習，加行究竟作意名為多修習。又根據所依根、所緣事、作意，依次應當知道名乘。無常想是我所依的根源。緣所緣事作意是爲了隨順建立。又從以下解釋想的異名。第三是解釋品類的差別，指的是修習像這樣的無常想時，迅速拔除隨眠等等，可以理解。第四是解釋方便的差別，指的是獨處空間乃至兩種都具備的人。隨順涅槃就是方便道，得到涅槃就是無礙道。因為具備這兩種，所以證得涅槃。第九是違背資糧，先辨別違背和順應的資糧法，然後辨別教道。在前一部分中，首先闡明違背的資糧，然後反過來顯示順應的資糧。在前一部分中，首先闡明五種違背的資糧，然後闡明隨順這些法的五種。依次對應前面的五種。說到對於二種離欲，一是對於離纏，二是說明離隨眠。就辨別教道中

【English Translation】 English version Distinguishing the characteristics of the wise. There are ten types, further distinguished by numbers. The seventh is understanding the characteristics of the cessation of wisdom. First, distinguish the characteristics of the cessation of the knower, then explain the three victories. In the former, distinguish between those who know no-self but have not eradicated self-grasping, and those who know no-self and have eradicated self-grasping. For these two types of people, they are distinguished by two characteristics. The latter three victories can be inferred from the former characteristic, without needing separate explanation. The eighth is understanding perception (Samjna). First, list and enumerate, then explain them separately in order. First, explain the difference in results, which is selective cessation (Nirvana). So-called cultivating this characteristic, even accompanied by ignorance (Avidya), refers to taking the desire of the three realms (Trailokya) as the root, with agitation, pride, and ignorance assisting in order. Explaining afflictions in various places, this is only according to one aspect. There are also differences, referring to showing those who have exhausted the lower fetters (Orambhagiya Sanyojana) and the higher fetters (Urdhvabhagiya Sanyojana). This shows a simplified explanation, only saying desire includes the five lower fetters, while form desire, formless desire, agitation, pride, and ignorance are the five higher fetters. Listing the delusions to be severed shows the overall result of selective cessation, impermanence, and so on. Second, explaining self-nature refers to the self-nature of perceptions such as impermanence, which is the three wisdoms. Hearing wisdom (Sutamayaprajna) is called approaching, thinking wisdom (Cintamayaprajna) is called cultivating, and cultivating wisdom (Bhavanamayaprajna) is called much cultivating. Also, according to the six mental engagements (Sad-akarah), understanding perception engagement is called approaching, except for the exertion ultimate engagement, the remaining four mental engagements are called cultivating, and the exertion ultimate engagement is called much cultivating. Also, according to the supporting root, the object of perception, and the mental engagement, one should know the name vehicle in order. The impermanence perception is the root that I rely on. The object of perception engagement is for establishing in accordance. Furthermore, from below, explain the different names of perception. Third, explaining the differences in categories refers to when cultivating such an impermanence perception, quickly uprooting latent tendencies, and so on, which can be understood. Fourth, explaining the differences in means refers to those who are in solitary spaces and even possess both. Conforming to Nirvana is the path of means, and attaining Nirvana is the unobstructed path. Because one possesses both of these, one attains Nirvana. Ninth is opposing provisions, first distinguishing the provisions that oppose and accord, then distinguishing the teaching path. In the former part, first explain the opposing provisions, then conversely show the according provisions. In the former part, first explain the five opposing provisions, then explain the five that accord with these dharmas. Corresponding to the previous five in order. Speaking of the two dispassion, one is for dispassion from entanglement, and the second is explaining dispassion from latent tendencies. Regarding distinguishing the teaching path

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。泰師云。前三是說住定時正道言教。后二是說出定事行正道言教。若依景師所判此五種正道言教之文。則是解頌中師所作字略也。等品后廣者。舉師所作略等取后廣品。品有十五段也。今且不依此判。複次大師已下第十解師所作等品后廣。文分有二。初一複次。正明師所作事。後有十五複次。廣釋初複次也。前中。有釋正折伏者。折伏重罪也。正呵責者。呵責小罪也。今解。折伏邪道。攝受正道。呵責有犯。正說苦集。正說滅道也。十五複次中。略作對。第一記別驅擯對。記別中。景師云。由二因緣覆相記別者。聲聞違越共行斗諍。于戒律中覆相預記。一擾亂增廣。二與律相應。有釋。聲聞斗諍時但可知草覆地相而記別也。由二因緣。一恐斗諍擾亂增廣故。二覆相記別與律相應故。驅擯中。由七因緣。一者見一眾比丘皆行邪行。故並擯出。二者於一眾中見彼多分邪行來至佛所。從多並擯。三者雖復行邪者少。然是眾首方便。故並擯。四者雖不行邪而惡性不共住。故驅擯五者余處被擯而未至此。故須驅擯。后二可知。第二行乞入住對。第三攝眾誘天對。第四初信後悔對。勞策沙彌也。第五師說資往對。第六呵犯治邪對。就治邪中有四複次。前三明邪。后一明治。前第三複次中。言謂於三事至如前應知者。有釋即取等三

名為三事。可引前文。今解言三事者。如前所說。一者資命眾具。二者他損害相。三者或他毀罵。或隨分有一非愛現行同梵行者不同分法也。就明治中。言一者為斷不生尋思以無顛倒數數二行等者。景師云。總別二念處名二行也。有釋。一無顛倒二數數名為二行也。言便能克證無想心定及住二界妙甘露門等者。斷界無慾界。名為二界。二種涅槃名妙甘露也。

第八十七卷

大門第五。解因等。先頌列六門。一因。二勝利。三二智。四愚夫分位。五二種見差別。六於斯聖教等。次以長行釋中即為六段。初解因門。景師解云。共因者至滋潤自體者。喜猶喜樂。喜樂五蘊故熏成名言種子為受生正主故為先因。既由喜樂於彼生處障于厭離。問曰。受生之時亦有煩惱等因。何故但說喜耶。論主答言。為欲將生所生之處乃至非於彼起厭逆想者。問曰。前說喜是色集。獨為受集。名色為識集。何故此中說喜為因生五蘊耶。答曰。喜為正因遍生五蘊。如此所明。前言喜為色集者。以色但有宿世喜因則生。不同受蘊更藉觸緣識藉名色方得生起故。云又則此喜唯依色說宿因。生已不待余因究竟轉故言不共因者至方得生起者。順樂等觸望于受等所有心法為緣可解。識以無間滅意及俱生三蘊。此四蘊名及五根五塵十種之色望六種識

【現代漢語翻譯】 現代漢語譯本： 名為三事。可以引用前面的內容。現在解釋所說的三事，就像前面所說的：一是資身養命的各種器具（資命眾具），二是來自他人的損害（他損害相），三是或者來自他人的譭謗謾罵，或者隨順各自的情況，有一種不喜歡的行為正在進行，與修行梵行的人所行不同（或他毀罵，或隨分有一非愛現行同梵行者不同分法也）。

就『明治』（明治：此處應指明了這些事情）之中，說『一者為斷不生尋思以無顛倒數數二行等者』，景師解釋說，總相和別相兩種念處，稱為二行。也有解釋說，一是無顛倒，二是數數修行，稱為二行。

說『便能克證無想心定及住二界妙甘露門等者』，斷除欲界，就是二界。兩種涅槃，稱為妙甘露。

第八十七卷

大門第五。解釋因等。先用頌文列出六門：一因，二勝利，三二智，四愚夫分位，五二種見差別，六於此聖教等。接著用長行文解釋，分為六段。首先解釋因門。景師解釋說，『共因者至滋潤自體者』，喜，就是喜樂。因為喜樂五蘊，所以熏成名言種子，作為受生的主要原因，所以是先因。既然因為喜樂，在所生之處，障礙了厭離。

問：受生的時候也有煩惱等因，為什麼只說喜呢？論主回答說：爲了說明將要出生的眾生，在所生之處，乃至不會對那裡產生厭惡的想法。

問：前面說喜是色集，單獨作為受集，名色作為識集，為什麼這裡說喜是產生五蘊的原因呢？答：喜是正因，普遍產生五蘊。就像這裡所說明的，前面說喜是色集，是因為色只有宿世的喜因才會產生，不同於受蘊還要憑藉觸緣，識要憑藉名色才能生起。『又則此喜唯依色說宿因。生已不待余因究竟轉故言不共因者至方得生起者』，順樂等觸，對於受等所有心法來說，是作為緣而存在的，可以這樣理解。識以無間滅意及俱生三蘊。這四蘊名及五根五塵十種之色望六種識。

【English Translation】 English version: These are called three matters. It can refer to the previous text. Now, explaining the three matters, as mentioned before: first, the various tools for nourishing life (zī mìng zhòng jù); second, harm from others (tā sǔn hài xiàng); third, either slander and abuse from others, or according to their respective situations, an undesirable behavior is taking place, which is different from the practice of those who cultivate Brahmacharya (huò tā huǐ mà, huò suí fèn yǒu yī fēi ài xiàn xíng tóng fàn xíng zhě bù tóng fèn fǎ yě).

Regarding 'clarifying these matters' (jiù míng zhì zhōng), saying 'the first is to cut off the arising of thoughts by practicing the two practices of non-inverted contemplation repeatedly (yī zhě wèi duàn bù shēng xún sī yǐ wú diān dǎo shù shù èr xíng děng zhě)', Master Jing explains that the two kinds of mindfulness, general and specific, are called two practices. There is also an explanation that one is non-inversion, and the second is repeated practice, which are called two practices.

Saying 'then one can conquer the Samadhi of no-thought and dwell in the gate of wonderful nectar of the two realms (biàn néng kè zhèng wú xiǎng xīn dìng jí zhù èr jiè miào gān lù mén děng zhě)', cutting off the desire realm is the two realms. The two kinds of Nirvana are called wonderful nectar.

Volume Eighty-Seven

Great Gate Fifth. Explaining causes, etc. First, the verses list the six gates: one, cause; two, benefit; three, two wisdoms; four, the position of the foolish; five, the difference between two kinds of views; six, regarding this holy teaching, etc. Then, explain it with prose, divided into six sections. First, explain the cause gate. Master Jing explains, 'The common cause to nourish the self (gòng yīn zhě zhì zī rùn zì tǐ zhě)', joy is happiness. Because of the joy and happiness of the five aggregates, the seed of verbal expression is cultivated, which is the main cause of rebirth, so it is the prior cause. Since because of joy and happiness, in the place of birth, it hinders aversion.

Question: At the time of rebirth, there are also causes such as afflictions, why only talk about joy? The master of the treatise replied: In order to explain that the beings who are about to be born, in the place of birth, will not have aversive thoughts towards that place.

Question: Earlier it was said that joy is the accumulation of form, and is solely the accumulation of sensation, and name and form are the accumulation of consciousness, why is it said here that joy is the cause of the production of the five aggregates? Answer: Joy is the main cause, universally producing the five aggregates. Just as it is explained here, earlier it was said that joy is the accumulation of form, because form only arises from the cause of joy in past lives, which is different from the sensation aggregate, which also relies on the condition of contact, and consciousness relies on name and form to arise. 'Moreover, this joy only relies on form to speak of past causes. Once it is born, it does not wait for other causes to be completely transformed, so it is called a non-common cause to be able to arise (yòu zé cǐ xǐ wéi yī sè shuō sù yīn. shēng yǐ bù dài yú yīn jiū jìng zhuǎn gù yán bù gòng yīn zhě zhì fāng dé shēng qǐ zhě)', favorable contact, etc., for the mental dharmas such as sensation, etc., exist as conditions, which can be understood in this way. Consciousness with the immediately ceasing mind and the three aggregates born together. These four aggregates, name, and the ten kinds of form of the five roots and five dusts, look to the six kinds of consciousness.

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為緣。儘是不共因也。問曰。受與識俱從前因而生。何故復說觸及名色等耶。故后答曰。由彼雖從先因所生。剎那剎那別待余因方得生起。達師云。喜之言愛。由此愛發潤等生。即是名言熏習。故攝論云。此眼根生時從此受熏習生遍生五蘊。故云共因。然前說由喜集者從強而說。色蘊但從喜而生。餘四蘊亦待現在根塵等。故偏說喜集故色集也。前文亦云觸集故受集名色集故識集者。于不共因中說也。此餘四蘊但生自果不通生余果。故云不共因。第二解勝利。分之為二。初明羅漢有四勝利。第二因明薩迦耶見為本生六十二見。前中。景師云。言一於行時恒常住性者。即六常住。謂眼見色不生憂喜但住于舍心住念慧乃至意緣法亦爾。二于住時無相界住性者。住于滅諦。三往昔因所生諸行任運歸滅者。羅漢殘報酬前因執。因執盡故任運而滅。即有餘涅槃。四後有行今因斷故當不復生者。羅漢身中煩惱斷當報不生入無餘也。三漸次如文。彼由是二若行若住至而般涅槃者。般有餘也。先所生有至無復更生者。般無餘也。達師云。此中初明所得勝利。次從為證如是已下。明得勝利之因。此四勝利中。前二是能證之道。后二是所證無餘涅槃。前中。言於行時恒常住性者。明住斷界。無慾滅界。有餘涅槃界。言于住時無相住性者。明住

【現代漢語翻譯】 現代漢語譯本 因為緣故。這些都是不共之因。問：受和識都從前因而生，為什麼又說觸及名色等呢？所以後面回答說：因為它們雖然從先因而生，但剎那剎那之間需要依賴其他的因才能生起。達師說：『喜』這個詞就是『愛』的意思。因為這個愛發動潤澤等而生，就是名言熏習。所以《攝論》說：『這個眼根生起時，從此受熏習而生，普遍生起五蘊。』所以說是共因。然而前面說由喜而集，是從強盛的角度來說的。色蘊只是從喜而生，其餘四蘊也依賴現在的根塵等，所以偏說喜集故色集。前面經文也說觸集故受集，名色集故識集，這是在不共因中說的。其餘四蘊只是生起自己的果，不能通生其他的果，所以說是不共因。第二部分解釋勝利，分為兩部分。首先說明阿羅漢有四種勝利，第二部分說明薩迦耶見（Sakkāya-ditthi，身見）為根本而生六十二見。前面一部分中，景師說：『說到在行時恒常住性，就是六常住。』也就是眼見色不生憂喜，只是住在舍心、住念慧，乃至意緣法也是這樣。『二于住時無相界住性』，是住在滅諦（Nirodha-sacca，滅諦）。『三往昔因所生諸行任運歸滅』，阿羅漢（Arahat，阿羅漢）的殘餘果報酬償前因執著，因為因執著已經窮盡，所以任運而滅，這就是有餘涅槃（Sa-upādisesa-nibbāna，有餘涅槃）。『四後有行今因斷故當不復生』，阿羅漢身中的煩惱斷盡，當來的果報不再生起，進入無餘涅槃（An-upādisesa-nibbāna，無餘涅槃）。第三部分逐漸地像經文所說的那樣。他們因為這兩種，若行若住，直到般涅槃（Parinibbāna，般涅槃），是有餘涅槃。先前所生的有，直到不再更生，是無餘涅槃。達師說：這裡首先說明所得的勝利，其次從『爲了證明是這樣』以下，說明得到勝利的原因。這四種勝利中，前兩種是能證之道，后兩種是所證的無餘涅槃。前面說到在行時恒常住性，說明住在斷界、無慾滅界、有餘涅槃界。說到在住時無相住性，說明住在

【English Translation】 English version Because of conditions. These are all unique causes. Question: Both feeling and consciousness arise from previous causes, why then are contact and name-and-form mentioned? Therefore, the answer is given later: Because although they arise from prior causes, they depend on other causes from moment to moment in order to arise. Dashi said: 'Joy' is another word for 'love'. Because this love initiates moisture and so on, it is the habitual influence of names and words. Therefore, the Compendium of Determinations says: 'When this eye-faculty arises, it arises from the habitual influence of this feeling, universally arising in the five aggregates.' Therefore, it is said to be a common cause. However, the previous statement that it is gathered by joy is from the perspective of strength. The form aggregate arises only from joy, and the other four aggregates also depend on present sense bases and objects, so it is specifically said that because joy gathers, form gathers. The previous text also said that because contact gathers, feeling gathers; because name-and-form gathers, consciousness gathers; this is spoken of in terms of unique causes. These other four aggregates only give rise to their own results and do not give rise to other results, so they are called unique causes. The second part explains the victories, dividing it into two parts. First, it explains that an Arahat (Arahat, Worthy One) has four victories, and second, it explains that Sakkāya-ditthi (Sakkāya-ditthi, view of self) is the root from which sixty-two views arise. In the first part, Jingshi said: 'Speaking of constantly abiding in nature during activity, this is the six constant abidings.' That is, when the eye sees form, it does not give rise to sorrow or joy, but simply abides in equanimity, abides in mindfulness and wisdom, and so on, even when the mind contemplates dharmas. 'Second, abiding in the realm of no-sign during dwelling' is abiding in the cessation of suffering (Nirodha-sacca, Truth of Cessation). 'Third, the actions produced by past causes naturally return to extinction' means that the Arahat's (Arahat, Worthy One) remaining retribution repays the previous cause of attachment. Because the attachment to causes has been exhausted, it naturally ceases, which is Sa-upādisesa-nibbāna (Sa-upādisesa-nibbāna, Nirvana with remainder). 'Fourth, because the cause of future actions is now severed, they will not arise again' means that the afflictions in the Arahat's body are extinguished, and future retribution will not arise, entering An-upādisesa-nibbāna (An-upādisesa-nibbāna, Nirvana without remainder). The third part gradually follows the text. Because of these two, whether acting or dwelling, until Parinibbāna (Parinibbāna, complete Nirvana), it is Nirvana with remainder. The existence previously produced, until it no longer arises again, is Nirvana without remainder. Dashi said: Here, first, the victories attained are explained, and then, from 'In order to prove that this is so' onwards, the causes for attaining the victories are explained. Among these four victories, the first two are the path of attainment, and the last two are the attained Nirvana without remainder. In the first part, speaking of constantly abiding in nature during activity, it explains abiding in the realm of severance, the realm of desirelessness and cessation, and the realm of Nirvana with remainder. Speaking of abiding in the realm of no-sign during dwelling, it explains abiding in

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無餘涅槃界。任運歸滅者。明滅現身入無餘涅槃。後有行因斷不生者。明後身不生故。入無餘涅槃。就能得涅槃之因中。初約三漸次以辨能得因。二又於行時已下。重釋前勝利。就前漸次中。言厭離者見道從方便得名也。離欲者修道。心善解脫者無學道。就重釋勝利中。初重釋能證之道。一彼由是二已下。重釋所證之涅槃也。就重釋能證中。但釋初一不解后一。下次第因明身見為本生六十二見。文中。初明身見為本生六十二見。次明六十二見起之所由。后明六十二見為三衰損。初中三世則名三分也。言前際俱行者謂如有一作是思惟我于去世為曾有耶等者。無知故猶豫。猶豫故計我。前後際俱行者即總收前二為第三。亦可現在之法雙形過未。次明六十二見起之所由。中分之為二。初明依身起六十二見。后明六十二見生起因緣。前中。四常見者。有諸沙門婆羅門等作如是言。我以無數方便修習得定意三昧。三昧力故憶二十劫成壞之事。其中眾生不增不減常住不動。以此故知我及世間一切皆常。第二知四十劫。第三能憶八十劫。第四直以捷疾知見言我及世間一切皆常。前三皆依禪定知劫多少者。由根上中下故。四一分常見論者。如說劫初梵王先生。見梵宮空念言此處空間諸梵得生。由作此念二禪已上諸天命終來生。梵王念言

【現代漢語翻譯】 現代漢語譯本 無餘涅槃界（Nirvana realm without remainder）。任運歸滅者。明滅現身入無餘涅槃（Nirvana）。後有行因斷不生者。明後身不生故。入無餘涅槃（Nirvana）。就能得涅槃（Nirvana）之因中。初約三漸次以辨能得因。二又於行時已下。重釋前勝利。就前漸次中。言厭離者見道從方便得名也。離欲者修道。心善解脫者無學道。就重釋勝利中。初重釋能證之道。一彼由是二已下。重釋所證之涅槃（Nirvana）也。就重釋能證中。但釋初一不解后一。下次第因明身見為本生六十二見。文中。初明身見為本生六十二見。次明六十二見起之所由。后明六十二見為三衰損。初中三世則名三分也。言前際俱行者謂如有一作是思惟我于去世為曾有耶等者。無知故猶豫。猶豫故計我。前後際俱行者即總收前二為第三。亦可現在之法雙形過未。次明六十二見起之所由。中分之為二。初明依身起六十二見。后明六十二見生起因緣。前中。四常見者。有諸沙門婆羅門等作如是言。『我以無數方便修習得定意三昧（Samadhi）。三昧（Samadhi）力故憶二十劫成壞之事。其中眾生不增不減常住不動。以此故知我及世間一切皆常。』第二知四十劫。第三能憶八十劫。第四直以捷疾知見言『我及世間一切皆常』。前三皆依禪定知劫多少者。由根上中下故。四一分常見論者。如說劫初梵王先生。見梵宮空念言『此處空間諸梵得生』。由作此念二禪已上諸天命終來生。梵王念言

【English Translation】 English version The realm of Nirvana without remainder. Those who naturally return to extinction. Manifesting and extinguishing their bodies, they enter Nirvana without remainder. Those whose karmic causes for future existence are severed and will not be reborn. Because they will not be reborn in a future life, they enter Nirvana without remainder. Regarding the causes for attaining Nirvana, firstly, the three gradual stages are used to distinguish the causes for attainment. Secondly, starting from the section on practice, the previous benefits are re-explained. Within the previous gradual stages, 'renunciation' refers to the path of seeing, named from skillful means. 'Freedom from desire' refers to the path of cultivation. 'The mind is well liberated' refers to the path of no more learning. Within the re-explanation of benefits, firstly, the path to be realized is re-explained. 'One, because of this' and 'two, already below' re-explain the Nirvana to be realized. Within the re-explanation of the path to be realized, only the first is explained, not the second. The following section explains how the view of self is the origin of the sixty-two views. In the text, firstly, it is explained that the view of self is the origin of the sixty-two views. Secondly, it is explained how the sixty-two views arise. Thirdly, it is explained that the sixty-two views are three kinds of decline. In the first section, the three times are named as three parts. 'Those who are associated with the past' refers to those who think, 'Did I exist in the past?' Because of ignorance, they hesitate. Because of hesitation, they conceive of a self. 'Those who are associated with the past and future' combines the previous two into the third. It can also be said that the present dharma shapes both the past and the future. Next, it is explained how the sixty-two views arise. This is divided into two parts. Firstly, it is explained that the sixty-two views arise based on the body. Secondly, it is explained the causes and conditions for the arising of the sixty-two views. In the first part, 'the four eternalists' are those ascetics and Brahmins who say, 'I have cultivated concentration Samadhi (Samadhi) through countless skillful means. Through the power of Samadhi (Samadhi), I remember the creation and destruction of twenty kalpas. Among them, beings neither increase nor decrease, remaining constant and unmoving. Therefore, I know that I and the world are all eternal.' The second knows forty kalpas. The third can remember eighty kalpas. The fourth directly knows and sees with quickness, saying, 'I and the world are all eternal.' The first three all rely on meditative concentration to know the number of kalpas because of the superior, middle, and inferior roots. The 'four partial eternalists' are like saying that at the beginning of a kalpa, Brahma was born first. Seeing the Brahma palace empty, he thought, 'The Brahmas will be born in this empty space.' Because of this thought, the gods above the second dhyana die and are reborn. Brahma thought

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我常由我生彼梵眾。梵眾復言我從大梵王生梵王是常。諸梵眾命終來生人中出家修得宿命智。知已過去曾生梵天。梵王是常能生萬物。我常無常。以是義故我及世間或常無常。復有欲界遊戲妄念諸天。以遊戲忘念失意命終。來人中。出家得定。見過去曾生欲天。由失意故命終。余不失意者常不命終。是故世間半常半無常。第三意憤欲天。以意憤相觀失意命終。余語如前。第四不因禪定。直以捷疾知見言世間半常半無常。二無因論者。一從無想天命終未生人間。修得禪定。見過去曾五百劫無心後心還生。當知世間無因而有。又有不得禪定直心捷疾見言。諸世間無因諸有。四有邊無邊論者。器世間有邊據。上下為言。通力但知尼吒。不知在上更有地獄。向下過風輪水。不知更有尼吒。故云有邊。傍見無邊。復以天眼橫豎俱見故言亦有邊亦無邊。見於壞劫。名非有邊非無邊四不死矯亂論。則異問異答。第一念我不知善惡為有得報為不得報。第二不知為有後世為無後世。第三又念我不知何者是善何者不善。設有人問。當以此答。此事如是此事不如是。此事異此事不異。此事亦異不異等。第四直以愚鈍無知。恐有人問還以是答。此十八計前際起。四十四見計后際起。十六有想論者。色中四句。有色有想。無色有想等。有邊有想等

【現代漢語翻譯】 現代漢語譯本 我常常因為我的緣故而生到彼梵眾天（Brahmā's assembly）。那些梵眾天人也說，『我們是從大梵天王（Mahābrahmā）所生，大梵天王是常住不變的。』這些梵眾天人壽命終結后，來到人間出生，通過修行獲得宿命智（pubbe-nivāsānussati-ñāṇa），知道自己過去曾經生在梵天。他們認為大梵天王是常住的，能夠產生萬物，而我是無常的。因為這個原因，他們認為我和世間或者常住，或者無常。 還有欲界（Kāmadhātu）中喜歡嬉戲、心懷妄念的諸天，因為嬉戲忘念、心神恍惚而命終，來到人間。他們出家修行獲得禪定，見到自己過去曾經生在欲界天。因為心神恍惚的緣故而命終，其餘沒有心神恍惚的天人則是常住不死的。因此，他們認為世間是半常半無常。 第三種是意憤天（Manopadosikā），因為互相以憤怒的眼光看待，心懷不滿而命終。其餘的說法與前面相同。 第四種是不依靠禪定，直接憑藉敏捷的知見，說世間是半常半無常。 兩種無因論者（Adhiccasamuppannika）：第一種是從無想天（Asaññasatta）命終，還沒有出生到人間時，通過修行獲得禪定，見到過去曾經有五百劫的時間沒有心識，之後心識又重新產生。他們認為世間是無因而有的。 還有一種是沒有獲得禪定，只是憑藉敏捷的心智，認為世間諸有是無因而生的。 四種有邊無邊論者（Antānantika）：器世間（lokadhātu）是有邊際的，這是從上下來說的。通過神通力只能知道尼吒天（Paranimmita-vasavatti），不知道在尼吒天之上還有地獄，向下超過風輪水輪，不知道還有尼吒天，所以說是有邊際的。從旁邊看則是無邊際的。又用天眼橫豎都看到，所以說既有邊際，又沒有邊際。見到壞劫（saṃvaṭṭati），就說非有邊非無邊。 四種不死矯亂論者（Amarāvikkhepika）：則是用不同的問題來得到不同的答案。第一種是想『我不知道善惡是否有報應』。第二種是『不知道是否有後世』。第三種是又想『我不知道什麼是善，什麼是不善』。如果有人問，就用這樣的答案來回答：『這件事是這樣，這件事不是這樣。這件事不同，這件事不不同。這件事既不同又不不同』等等。 第四種是直接因為愚鈍無知，害怕有人問，就用同樣的答案來回答。這十八種計度是以前際為出發點產生的。四十四種見解是以後際為出發點產生的。 十六種有想論者（Saññīvāda）：在色（rūpa）中分為四句：有色有想，無色有想等等。有邊有想等等。

【English Translation】 English version I often arise in that assembly of Brahmā (Brahmā's assembly) because of myself. Those Brahmā's assembly also say, 'We are born from Mahābrahmā (the Great Brahmā King), and the Great Brahmā King is eternal.' These Brahmā's assembly, after their lifespan ends, are born in the human world and, through cultivation, attain the knowledge of past lives (pubbe-nivāsānussati-ñāṇa), knowing that they were once born in the Brahmā realm. They believe that the Great Brahmā King is eternal and can create all things, while I am impermanent. For this reason, they believe that I and the world are either eternal or impermanent. Furthermore, there are deities in the realm of desire (Kāmadhātu) who enjoy playing and have deluded thoughts. Due to playing, forgetting, and losing their minds, they die and are born in the human world. They renounce the world, cultivate meditation, and see that they were once born in the desire realm. Because of losing their minds, they die, while those who do not lose their minds are eternal and do not die. Therefore, they believe that the world is half eternal and half impermanent. The third type is the Manopadosikā deities (irritable deities), who die because they look at each other with angry eyes and are dissatisfied. The rest of the explanation is the same as before. The fourth type does not rely on meditation but directly uses quick knowledge and insight to say that the world is half eternal and half impermanent. Two types of causelessness proponents (Adhiccasamuppannika): The first type dies from the realm of non-perception (Asaññasatta). Before being born in the human world, they attain meditation through cultivation and see that in the past, there were five hundred eons without consciousness, and then consciousness arose again. They believe that the world exists without a cause. There is also a type that has not attained meditation but simply relies on quick intelligence to believe that all existences in the world are born without a cause. Four types of proponents of finite and infinite (Antānantika): The world-container (lokadhātu) has boundaries, which is spoken of in terms of up and down. Through supernatural powers, one can only know the Paranimmita-vasavatti (controlling others' creations), but does not know that above the Paranimmita-vasavatti there are hells, and below the wind wheel and water wheel, there are more Paranimmita-vasavatti. Therefore, it is said to be finite. Looking from the side, it is infinite. Furthermore, using the divine eye, one sees both horizontally and vertically, so it is said to be both finite and infinite. Seeing the destruction of the eon (saṃvaṭṭati), one says it is neither finite nor infinite. Four types of evasive answerers (Amarāvikkhepika): They use different questions to get different answers. The first type thinks, 'I don't know whether good and evil have retribution.' The second type is, 'I don't know whether there is a future life.' The third type thinks again, 'I don't know what is good and what is not good.' If someone asks, they will answer with such answers: 'This matter is like this, this matter is not like this. This matter is different, this matter is not different. This matter is both different and not different,' and so on. The fourth type is directly because of dullness and ignorance, fearing that someone will ask, so they answer with the same answers. These eighteen types of calculations arise from the past extremity. The forty-four types of views arise from the future extremity. Sixteen types of proponents of perception (Saññīvāda): In form (rūpa), they are divided into four sentences: having form and having perception, without form and having perception, and so on. Having boundaries and having perception, and so on.

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。無邊有想等亦有四。一想有想若干想有想。少想有想。無量想有苦有想有。樂有想。苦樂有想。不苦不樂有想。八無想論。但色中四。邊中四。以無想故。不得言一想若干想苦樂等八句。八非有想非無想論。還約色中四邊中四。為八。七斷見者。又計人中舍此身已生死畢竟斷亡。有說人中非是斷滅欲界天中五欲自恣方得斷滅。又說色天方得斷滅有說空處。乃至有說非想方得斷滅。余非斷滅。五現法涅槃論者。第一欲天及人現身是涅槃。第二人云此計不是則有涅槃。餘人不知。謂有離覺觀生喜等。入初禪定。乃至計第四禪以為涅槃。此云現者。非於后時彼現身方得涅槃廣釋六十二見義。如前本地及抉擇分中。言如是五種復略為三。一常見論者。則前三種。二斷見。則七斷滅見。三現法涅槃論。則是邪見。下明六十二見生起因緣有六。一由因緣者謂彼身見以為因緣者。據作親增上緣生六十二見。故名因緣。二由邪教亦通生六十二見。三由靜慮者。先聞說一切常論中前三論。一分常論中前三論。四有邊論二無因論中初一類。修得定。方證住決定名依靜慮。言又此靜慮有二乃至宿住隨念俱行者謂計前際三常論中由下中上清凈差別及於四種邊無邊論者。此舉一切常論。前三見依宿命智。及邊中四見。由彼憶念諸器世界成壞兩劫

【現代漢語翻譯】 現代漢語譯本 無邊有想等也有四種。一種有想，若干種有想，少想有想，無量想有苦有想，有樂有想，苦樂有想，不苦不樂有想。八種無想論。但在色界四禪定中和四種邊見中，因為他們修習無想定，所以不能說一種有想、若干種有想、苦樂等八句。八種非有想非無想論。還是依據色界四禪定中和四種邊見中，分為八種。七種斷見者。又有人認為，人在捨棄此身之後，生死就徹底斷滅了。有人說，人在欲界天中，享受五欲的快樂才能斷滅。又有人說，在色界天中才能斷滅，有人說在空無邊處定中，乃至有人說在非想非非想處定中才能斷滅，其餘情況不能斷滅。五種現法涅槃論者。第一種認為欲界天和人間現世就是涅槃。第二種人說，這種說法不對，只有涅槃存在，但其他人不知道。認為有離開覺和觀而生喜樂等，進入初禪定，乃至認為第四禪就是涅槃。這裡說的『現』，不是指在以後的時間，而是指他們現世就能得到涅槃。以上廣泛解釋了六十二見的含義，如前面本地和抉擇分中所說。像這樣五種見解又可以概括為三種。一種是常見論者，就是前面的三種。二是斷見，就是七種斷滅見。三是現法涅槃論，就是邪見。下面說明六十二見產生的因緣有六種。一是由因緣，就是說把身見作為因緣，根據作為親近增上緣而產生六十二見，所以叫做因緣。二是由邪教，也能夠產生六十二見。三是由靜慮，先聽聞說一切常論中的前三種，一分常論中的前三種，四有邊論和二無因論中的第一類，修習禪定，才能證得住于決定的境界，叫做依靜慮。又說這種靜慮有兩種，乃至宿住隨念俱行，就是說認為前際三種常論中，由於下、中、上清凈的差別，以及對於四種有邊無邊論者，這裡舉出一切常論，前三種見解依賴於宿命智，以及四種邊見，依賴於他們憶念諸器世界成住壞空兩劫。

【English Translation】 English version The immeasurable perceptions and so on are also fourfold. One perception with perception, several perceptions with perception, few perceptions with perception, immeasurable perceptions with suffering with perception, with joy with perception, suffering and joy with perception, neither suffering nor joy with perception. Eight theories of no perception. But in the four dhyanas (meditative states) of the Form Realm and the four views of limits, because they cultivate the attainment of no perception, they cannot say one perception with perception, several perceptions with perception, suffering and joy, and so on, eight sentences. Eight theories of neither perception nor non-perception. Still based on the four dhyanas in the Form Realm and the four views of limits, divided into eight types. Seven annihilationists. Some also believe that after a person abandons this body, birth and death are completely annihilated. Some say that in the Desire Realm heavens, enjoying the pleasures of the five desires can lead to annihilation. Others say that annihilation can be attained in the Form Realm heavens, some say in the Realm of Infinite Space, and even some say that annihilation can be attained in the Realm of Neither Perception Nor Non-Perception; other situations cannot lead to annihilation. Five theories of Nirvana in the present life. The first is that the Desire Realm heavens and the human world in the present life are Nirvana. The second type of people say that this statement is incorrect; only Nirvana exists, but others do not know it. They believe that there is joy arising from leaving awareness and observation, entering the first dhyana, and even considering the fourth dhyana as Nirvana. The 'present' mentioned here does not refer to a later time, but rather that they can attain Nirvana in their present life. The above extensively explains the meaning of the sixty-two views, as mentioned in the previous local and decisive sections. These five views can be summarized into three types. One is the eternalist, which is the first three types. The second is the annihilationist, which is the seven annihilation views. The third is the theory of Nirvana in the present life, which is a wrong view. The following explains that there are six causes and conditions for the arising of the sixty-two views. One is due to causes and conditions, that is, taking the view of self as the cause and condition, based on being a close and increasing condition to generate the sixty-two views, so it is called cause and condition. Two is due to wrong teachings, which can also generate the sixty-two views. Three is due to meditative concentration (dhyana), first hearing the first three of the theories of eternalism, the first three of the theories of partial eternalism, the four theories of limits, and the first type of the two theories of no cause, cultivating meditative concentration, and then attaining the state of dwelling in certainty, called relying on meditative concentration. It is also said that there are two types of this meditative concentration, and even the recollection of past lives occurs simultaneously, that is, believing that in the three theories of eternalism in the past, due to the differences in lower, middle, and upper purity, and for the four types of theories of limits and no limits, here are cited all the theories of eternalism, the first three views rely on the knowledge of past lives, and the four views of limits rely on their recollection of the formation, dwelling, decay, and emptiness of the worlds for two kalpas.

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出現方便者。總明依此二劫起三常見及四邊見也。言若時憶念成劫分位爾時便生三種妄想者。此明三種常見依成劫起。若有一向憶念上下已下。明依成劫起前三邊見。依壞劫起後邊見。謂非有邊想非無邊想。復有依止諸靜慮故當知或說一分常論者。前三一分常見也。或說無因論者。初一無因論也。或說不死矯亂論者。不死矯亂。婆羅門計苦所事之天本。依靜慮自作不死矯亂四見以劫他難。今生此天也。應知此中有二凈天乃至無亂而轉等者。長壽故不死。無漏故名不亂。后不清凈至矯亂避之者。謂若有聖人依于不死無亂道理有所詰問。彼凡夫人不能答故便托餘事矯亂避之。如大梵王為避凈命阿輸實難。讚歎已我是大梵自在作者受者。言以諸諦無想心定不善巧故已下。明起矯亂之意。上來出不死不亂天竟。言不死不亂有行諂者乃至以此為室而自安處。彼自思惟設有問詰可記者記。不可記者則不記之。以非我凈天於一切隱密詰問皆記別故。如是思已讒言矯亂。彼既如是住邪思惟。對他能詰無漏天所自稱我不死無亂。由懷恐怖而無記別。上來辨三種不死矯亂。下辨第四句不死矯亂。故云又有愚戇等四句由依世。如文。五由依諸見者謂依三見如前應知者。前明攝五見為三。謂常見斷見邪見名三見。向下文中明依三見起計。與余處

【現代漢語翻譯】 現代漢語譯本 出現方便者。總的來說，是依據這兩個劫（成劫和壞劫）而生起三種常見和四邊見。如果說憶念成劫的分位，那時便會生起三種妄想。這是說明三種常見是依據成劫而生起。如果有人一味地憶念上下已下，說明是依據成劫而生起前三種邊見。依據壞劫而生起后一種邊見，即非有邊想和非無邊想。 還有，由於依止各種靜慮的緣故，應當知道，或者有人說『一分常』的理論，這是指前面的三種『一分常見』。或者有人說『無因論』，這是指最初的『無因論』。或者有人說『不死矯亂論』，這種『不死矯亂』，是婆羅門計度以苦行所侍奉的天為根本，依靠靜慮而自作『不死矯亂』的四種見解，用來回避他人的詰難，現在生到這種天中。 應當知道，這裡面有二凈天，乃至『無亂而轉』等等，因為長壽的緣故稱為『不死』，因為沒有煩惱的緣故稱為『不亂』。後面的『不清凈』乃至『矯亂避之』，是說如果有什麼聖人依據『不死無亂』的道理有所詰問，那些凡夫俗人不能回答，因此就借托其他事情來『矯亂避之』。例如大梵天王爲了避免凈命阿輸的確實詰難，讚歎說『我已經是大梵，是自在的作者和受者』。 『以諸諦無想心定不善巧故』以下，說明生起『矯亂』的意圖。上面是說明『不死不亂』的天的情況。『不死不亂有行諂者』乃至『以此為室而自安處』，他們自己思惟，如果有可以記錄的詰問就記錄下來，不可以記錄的就不記錄。因為我『凈天』對於一切隱秘的詰問都能夠記錄和辨別。像這樣思考之後，就用讒言來『矯亂』。他們像這樣安住于邪思惟，對於能夠詰問無漏天的那些人，就自稱『我不死無亂』，由於懷有恐怖而不能記別。上面是辨別三種『不死矯亂』。下面辨別第四種『不死矯亂』，所以說『又有愚戇等四句由依世』，就像經文所說。 『五由依諸見者謂依三見如前應知者』，前面說明將五見歸納為三種，即常見、斷見、邪見，稱為三見。向下文說明依據三見而生起計度，與其它地方的說法一致。

【English Translation】 English version Those who appear conveniently. Generally speaking, based on these two kalpas (the kalpa of formation and the kalpa of destruction), three kinds of eternalism and the four extremes arise. If one remembers the phases of the kalpa of formation, then three kinds of delusions will arise. This explains that the three kinds of eternalism arise based on the kalpa of formation. If someone single-mindedly remembers 'above, below, already below,' it indicates that the first three extremes arise based on the kalpa of formation. The last extreme arises based on the kalpa of destruction, namely the thought of 'neither having an end' nor 'not having an end'. Furthermore, due to relying on various dhyanas (meditative absorptions), it should be known that some say the theory of 'partial permanence,' which refers to the aforementioned three kinds of 'partial eternalism.' Others say the 'theory of causelessness,' which refers to the initial 'theory of causelessness.' Others say the 'immortal evasive theory.' This 'immortal evasiveness' is where Brahmins speculate that the heaven served through asceticism is the root, relying on dhyana to create four kinds of 'immortal evasive' views to avoid others' challenges, and are now born into this heaven. It should be known that within this, there are two pure heavens, up to 'turning without confusion,' etc. Because of their longevity, they are called 'immortal,' and because of their lack of afflictions, they are called 'unconfused.' The later part, 'impure' up to 'evasively avoiding it,' means that if any sage raises questions based on the principle of 'immortality and non-confusion,' those ordinary people cannot answer, so they resort to other matters to 'evasively avoid it.' For example, the Great Brahma King, in order to avoid the true challenge of Pure Life Ashu, praised, 'I am already the Great Brahma, the self-existent creator and receiver.' 'Because they are not skilled in the samadhi of the mind without thought regarding the truths,' etc., explains the intention of generating 'evasiveness.' The above explains the situation of the heavens of 'immortality and non-confusion.' 'Those who are immortal and unconfused practice flattery' up to 'using this as a chamber and dwelling in peace.' They think to themselves, if there are questions that can be recorded, they will record them; if they cannot be recorded, they will not record them. Because I, the 'pure heaven,' can record and distinguish all secret questions. After thinking like this, they use slander to 'evade.' They dwell in such wrong thinking, and to those who can question the heavens without outflows, they claim 'I am immortal and unconfused,' but due to harboring fear, they cannot remember and distinguish. The above distinguishes the three kinds of 'immortal evasiveness.' The following distinguishes the fourth kind of 'immortal evasiveness,' so it says, 'There are also four sentences of foolishness, etc., based on the world,' just as the sutra says. 'Five, those who rely on views, meaning relying on the three views, as should be known before,' the previous explanation summarizes the five views into three, namely eternalism, annihilationism, and wrong views, called the three views. The following text explains that based on the three views, estimations arise, which is consistent with the statements in other places.

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不同。如瑜伽上文說。本劫本見中前八常見末劫末見。十六有想見。八無想見。八非有想非無想見。合四十見用常見為性。末劫末見中七斷滅見。用斷見為性。本劫本見邊無邊四見。問異問答異四見。無因而有二見。末劫見中五涅槃見。此十五見用邪見為性。故瑜伽云。謂六十二見諸見執中。計度前際四一切常見四一分常見。變計后際諸有想論無想論非想非非想論。此諸見邊見中常見所收。計度后際七事斷論。邊見中斷滅見所攝。又計度前際諸無因論。邊無邊論。不死矯亂論。及計后際現涅槃等論。是邪見攝。依彼常見起有想十六見中。初四但云有色有想。無色有想。亦有色亦無色有想。非有色非無色有想。今此文中由依諸見者。謂依三見如前應知。由依初見計我有色。或有色有想。或有色無想。或有色非有想非無想者。此中三句有想論前四句中初句。無想論初四句中初句。非有想非無想論前四句中初句。此說有色為常見也。依第二見計我無色余如前者。只有三句。此說無色為斷也。此三句當有想論無想論非有想非無想論中第二句也。依第三見有二。一說我有色無色二說我非有色非無色余如前說者。一計我有色無色有想。二有色無色無想。三有色無色非有想非無想。當彼三論第三句也。二我非有色非無色有想為一句。

【現代漢語翻譯】 現代漢語譯本 不同。如《瑜伽師地論》上文所說。在本劫本見（根本劫和根本見）中，有前八種常見和末劫末見（末劫和末見）。十六種有想見（認為存在感知的見解），八種無想見（認為不存在感知的見解），八種非有想非無想見（認為既非存在感知也非不存在感知的見解）。總共四十種見解，以常見為特性。末劫末見中有七種斷滅見（認為生命死後完全斷滅的見解），以斷見為特性。本劫本見中有邊無邊四見（認為世界有邊、無邊、亦有邊亦無邊、非有邊非無邊的見解）。問異問答異四見（關於提問方式和回答方式不同的四種見解）。無因而有二見（認為事物無因而生的兩種見解）。末劫見中有五種涅槃見（關於涅槃的五種見解）。這十五種見解以邪見為特性。所以《瑜伽師地論》說：『所謂的六十二見，在各種見解執著中，推測過去世有四種一切常見，四種一部分常見；妄計未來世有各種有想論、無想論、非想非非想論。這些見解都屬於邊見中的常見所包含的。推測未來世有七事斷論，屬於邊見中的斷滅見所包含的。又推測過去世有各種無因論、邊無邊論、不死矯亂論，以及推測未來世有現涅槃等論，都屬於邪見所包含的。』 依據那些常見而產生的有想十六見中，最初四種只是說『有色有想』、『無色有想』、『亦有色亦無色有想』、『非有色非無色有想』。現在這段文字中，由於依據各種見解，就是指依據前面所說的三種見解，應當知道。由於依據最初的見解，認為『我有色』，或者『有色有想』，或者『有色無想』，或者『有色非有想非無想』。這裡的三句相當於有想論前四句中的第一句，無想論前四句中的第一句，非有想非無想論前四句中的第一句。這是說有色是常見的。依據第二種見解，認為『我無色』，其餘的如同前面所說，只有三句。這是說無色是斷滅的。這三句相當於有想論、無想論、非有想非無想論中的第二句。依據第三種見解，有兩種說法。一種說『我有色無色』，一種說『我非有色非無色』，其餘的如同前面所說。一種是認為『我有色無色有想』，二是『有色無色無想』，三是『有色無色非有想非無想』，相當於那三種論的第三句。二是『我非有色非無色有想』為一句。

【English Translation】 English version Different. As stated in the Yoga (瑜伽, Yoga) above. In this kalpa (劫, eon) and fundamental view, there are the first eight eternalist views and the final kalpa and final view. Sixteen views of perception (有想見, views that assume the existence of perception), eight views of non-perception (無想見, views that assume the non-existence of perception), and eight views of neither perception nor non-perception (非有想非無想見, views that assume neither perception nor non-perception). Altogether, there are forty views, with eternalism as their characteristic. In the final kalpa and final view, there are seven annihilationist views (斷滅見, views that believe in complete annihilation after death), with annihilationism as their characteristic. In the fundamental kalpa and fundamental view, there are four views of finite and infinite (邊無邊四見, views about the world being finite, infinite, both, or neither). Four views of different questions and different answers (問異問答異四見, views based on different ways of questioning and answering). Two views of causeless existence (無因而有二見, views that things arise without cause). In the final kalpa view, there are five views of nirvana (涅槃見, views about nirvana). These fifteen views have wrong views as their characteristic. Therefore, the Yoga states: 'The so-called sixty-two views, among various attachments to views, speculate on the past with four views of complete eternalism and four views of partial eternalism; falsely imagine the future with various theories of perception, non-perception, and neither perception nor non-perception. These views all belong to the eternalist views within the extreme views. Speculating on the future with seven theories of annihilation belongs to the annihilationist views within the extreme views. Furthermore, speculating on the past with various theories of causelessness, theories of finite and infinite, theories of immortal evasiveness, and speculating on the future with theories of present nirvana, etc., all belong to wrong views.' Among the sixteen views of perception arising from those eternalist views, the first four only say 'having form and perception,' 'without form and perception,' 'both having form and without form and perception,' 'neither having form nor without form and perception.' In this passage, because of relying on various views, it refers to relying on the three views mentioned earlier, which should be understood. Because of relying on the initial view, it is thought 'I have form,' or 'having form and perception,' or 'having form and non-perception,' or 'having form and neither perception nor non-perception.' Here, the three sentences correspond to the first sentence in the first four sentences of the theory of perception, the first sentence in the first four sentences of the theory of non-perception, and the first sentence in the first four sentences of the theory of neither perception nor non-perception. This says that having form is eternal. Relying on the second view, it is thought 'I have no form,' and the rest is as mentioned earlier, with only three sentences. This says that having no form is annihilation. These three sentences correspond to the second sentence in the theories of perception, non-perception, and neither perception nor non-perception. Relying on the third view, there are two statements. One says 'I have form and no form,' and the other says 'I neither have form nor no form,' and the rest is as mentioned earlier. One is thinking 'I have form and no form and perception,' two is 'having form and no form and non-perception,' and three is 'having form and no form and neither perception nor non-perception,' corresponding to the third sentence of those three theories. Two is 'I neither have form nor no form and perception' as one sentence.

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二非有色非無色無想。三非有色非無色非有想非無想。當彼三論第四句也。此依第三邪見而起。又即計我是有色者乃至一者計我狹小二者計我無量者。於前二論計狹小及以無量文中。略不出第三見亦有色亦無色亦狹小亦無量。非有色非無色非狹小非無常。由是四種我論差別至如前應知者。有色無色論中。狹小即是有邊。無量是無邊。亦狹小亦無量。即是亦有邊無邊。非狹小非無量。即是非有邊非無邊也。又即依止乃至方便法樂者依前諸見說我清凈解脫于欲色處皆得自在住于變化。安住靜慮受用法樂也。六由生處。如文可解。下次第三明六十二見為三衰損。言謂雜染者。總也。若雜染處者。所雜染也。若能雜染。三種四轉。一常無常等。二有邊無邊等。三自作他作等。皆有四句。名為四轉。彼由無智。要先趣向常無常等差別道理。後方問起。又于聖法智者不可記事於二諦理皆不可記此中四種一向常論前際者。即一切皆常論有四。無因論二。可知。皆先計我後計常等。又即四種一分常論等。即是半常半無常等四論。第三解二智中。初正辨二智令見清凈。后隨義難解后以諸門料簡。前中有二。初辨二智令二見凈。后明修習令凈差別。前中。言有二智慧令見凈及見善清凈等者。謂法住智及涅槃智慧令學見清凈無學見得善清凈。

法住智者。能了自共多相。謂順三受法性各別自相。方便了知三苦。謂苦苦懷苦行苦。理通名共。涅槃智者。知永斷。次明修習令凈差別。有其兩番。初番云無力有力人者。即隨信法行。后番云有三現觀邊智。一順生無漏智智。則加行智。二無漏智。則根本智。三無漏后智相續智則后得智。預流得。是第二正體智。預流果解脫道。是第三解脫果智。理實正智。但名諦智。以攝少從多故亦名邊。且可見修無學三道中初故名為邊也。下隨義難解。有八複次。初辨無餘斷三相。一由纏等不行。二由三界斷無慾滅也。三由斷煩惱及苦事。二辨五界。則斷無慾滅有餘無餘。三辨割捨七攝受事。此泛釋經文。四辨三有無復更生。無自相續無中有也。無取者無生有也。無生者無後有也。五辨立三結。謂未發起故立身見為結。雖已發趣耶成立故立或取為結。于正法中不正行故立疑為結。即在家品者。起身見人。處惡說法毗奈耶中而出家品者。起戒取人。處善說法毗奈耶品者。起疑結人。六辨二種解脫決定。七辨諸漏解脫。八辨羅漢四相。第四解愚位。初辨愚夫位五。一無生得慧故。二無聞等慧故。三無無漏慧故。四纏所縛故。五隨眠所隨故。次因言長辨妄計我論。初辨我論有四。如婆沙云。分別行緣陰。不分別所起處。即有二十我見。

【現代漢語翻譯】 現代漢語譯本 『法住智者』（Dharmasthiti-jñānin）。能夠了解自相和共相的多種方面。所謂順應三種感受的法性各自的自相。方便地瞭解三種苦，即苦苦（duhkha-duhkhatā，苦上加苦）、壞苦（vipariṇāma-duhkhatā，變異之苦）和行苦（saṃskāra-duhkhatā，行蘊之苦）。理則相通，名為共相。『涅槃智者』（Nirvāṇa-jñānin）。知曉永遠斷除。接下來闡明修習令清凈的差別，有兩方面。第一方面說『無力』和『有力人』，即隨信行（śraddhānusārin）和法行（dharmānusārin）。第二方面說有三種現觀邊智。一是順生無漏智智，即加行智（prayoga-jñāna）。二是無漏智，即根本智（mūla-jñāna）。三是無漏后智相續智，即后得智（pṛṣṭhalabdha-jñāna）。預流（srota-āpanna）果位獲得的是第二正體智。預流果的解脫道是第三解脫果智。理實上是正智，但名為諦智（satya-jñāna），因為以少攝多，所以也名為邊。且可見修道位、無學位的三道中的最初，所以名為邊。下面隨義難以理解，有八個『複次』（punar api）。 首先辨別無餘斷的三種相。一是由纏等不行。二是由三界斷除無慾滅。三是由斷除煩惱及苦事。第二辨別五界，則斷除無慾滅的有餘和無餘。第三辨別割捨七種攝受事，這是泛泛地解釋經文。第四辨別三有不再更生，沒有自相續，沒有中有（antarābhava）。沒有取，就沒有生有（upapattibhava）。沒有生，就沒有後有（punarbhava）。第五辨別建立三種結（saṃyojana），即未發起，所以建立身見（satkāya-dṛṣṭi）為結。雖然已經發起，耶成立，所以建立戒禁取（śīlavrata-parāmarśa）為結。于正法中不正行，所以建立疑（vicikitsā）為結。即在家品者，起身見的人。處在惡說法毗奈耶中的出家品者，起戒取的人。處在善說法毗奈耶品者，起疑結的人。第六辨別兩種解脫決定。第七辨別諸漏解脫。第八辨別阿羅漢（arhat）的四種相。第四解釋愚位。首先辨別愚夫位的五種情況。一，沒有生得慧，二，沒有聞等慧，三，沒有無漏慧，四，被纏所縛，五，被隨眠所隨。接下來因為言語冗長而辨別妄計我論。首先辨別我論有四種。如《婆沙》（Vibhāṣā）所說，分別行緣陰，不分別所起處，即有二十種我見。

【English Translation】 English version 『Dharmasthiti-jñānin』 (法住智者, Knower abiding in the Dharma). Able to understand the various aspects of self-characteristics and common characteristics. That is, the respective self-characteristics of the Dharma-nature conforming to the three types of feelings. Conveniently understanding the three sufferings, namely duhkha-duhkhatā (苦苦, suffering upon suffering), vipariṇāma-duhkhatā (壞苦, suffering of change), and saṃskāra-duhkhatā (行苦, suffering of conditioned existence). The principle is interconnected, called common characteristics. 『Nirvāṇa-jñānin』 (涅槃智者, Knower of Nirvāṇa). Knowing the eternal cessation. Next, elucidating the differences in cultivation for purification, there are two aspects. The first aspect speaks of 『powerless』 and 『powerful person』, namely śraddhānusārin (隨信行, one who follows by faith) and dharmānusārin (法行, one who follows by Dharma). The second aspect speaks of having three types of direct perception-related wisdom. First is the wisdom conforming to the arising of non-outflow wisdom, namely prayoga-jñāna (加行智, wisdom of application). Second is non-outflow wisdom, namely mūla-jñāna (根本智, fundamental wisdom). Third is the continuous wisdom of non-outflow subsequent wisdom, namely pṛṣṭhalabdha-jñāna (后得智, wisdom attained subsequently). The srota-āpanna (預流, stream-enterer) fruit obtains the second correct entity wisdom. The path of liberation of the srota-āpanna fruit is the third liberation fruit wisdom. In principle, it is correct wisdom, but it is called satya-jñāna (諦智, wisdom of truth), because it encompasses the few from the many, so it is also called edge. Moreover, it can be seen that it is the beginning of the three paths of the path of cultivation and the path of no-more-learning, so it is called edge. The following is difficult to understand according to the meaning, there are eight 『punar api』 (複次, again). First, distinguish the three aspects of complete cessation. One is due to the non-functioning of afflictions, etc. Two is due to the cessation of desire in the three realms. Three is due to the cessation of afflictions and suffering matters. Second, distinguish the five realms, then there is residual and non-residual cessation of desire. Third, distinguish the abandonment of the seven receptive matters, this is a general explanation of the sutra text. Fourth, distinguish that the three existences no longer arise, there is no self-continuity, no antarābhava (中有, intermediate existence). Without grasping, there is no upapattibhava (生有, existence of becoming). Without birth, there is no punarbhava (後有, subsequent existence). Fifth, distinguish the establishment of the three saṃyojana (結, fetters), namely, not yet arisen, so establish satkāya-dṛṣṭi (身見, view of self) as a fetter. Although already arisen, it is established, so establish śīlavrata-parāmarśa (戒禁取, adherence to rites and rituals) as a fetter. Not practicing correctly in the correct Dharma, so establish vicikitsā (疑, doubt) as a fetter. That is, those of the householder class, those who arise the view of self. Those of the monastic class who are in the evil Dharma and Vinaya, those who arise adherence to rites and rituals. Those of the monastic class who are in the good Dharma and Vinaya, those who arise the fetter of doubt. Sixth, distinguish the two types of liberation determination. Seventh, distinguish the liberation from all outflows. Eighth, distinguish the four aspects of an arhat (阿羅漢). Fourth, explain the position of ignorance. First, distinguish the five situations of the position of a foolish person. One, without innate wisdom, two, without wisdom from hearing, etc., three, without non-outflow wisdom, four, bound by afflictions, five, followed by latent tendencies. Next, because of lengthy words, distinguish the false reckoning of the theory of self. First, distinguish that there are four types of theories of self. As the Vibhāṣā (婆沙) says, distinguishing the aggregates as conditions for action, not distinguishing the place where they arise, then there are twenty views of self.

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謂色是我。我在色中。色屬於我。我有色等。次辨我論能起雜染。言隨眠故者謂諸內法耽著境界暫時為障而非究竟者。即入七方便。是內凡位不久入聖。雖有隨眠暫障非永。第五解二見差別。先略辨二見同分不同分義。二又由四相已下。廣釋見我差別。前中。我無我見因緣五蘊為境。故名同分。而於五蘊我見邪見故染污。無我見正取故清凈。是故名不同分也。就廣釋見我差別文分為三。初辨四相雜染。次辨二相六轉現行。后辨明無明位。初中。景師云。一因緣故者乃至不能捨離者。由此二愚于無我計我說增上緣以為因緣。二自性故者至不得遠離者。由前二愚因緣不能得斷我見隨眠。則以隨眠為我見自性。自性則種姓也。三由果故者至有其領受者。則以我見為依。不能離彼我慢隨眠。是我見慢二隨眠力。能生來報根塵諸受。領納苦樂受。起我我所見等諸染污法。並是我見亦果。四等流故者謂由先因力所持則種子所隨逐意者。則是邪意。意中有無明種及無明界者。則無明種性成名界。達師云。所隨逐意者。此我見種子在第六識中。此約隨轉理門說。云無明種者。新熏成種也。無明界者。無始時來所熏成種。新舊別故。云二種。種子性義明瞭。故云界也。次明由二種六轉現行中。約世為三。謂我於過去為曾有耶曾無耶。我于

【現代漢語翻譯】 現代漢語譯本 有人說，『色蘊（Rupa Skandha）就是我，我在色蘊中，色蘊屬於我，我擁有色蘊』等等。接下來要辨析這種『我論』如何產生各種雜染。之所以說『因為隨眠』，指的是那些對內在之法執著于外在境界，只是暫時性的障礙而非究竟的障礙。這些人進入了七方便位，屬於內凡位，不久就能進入聖位。雖然有隨眠煩惱，但只是暫時的障礙，並非永久性的。 第五，解釋兩種見解的差別。首先簡要辨析『我見』和『無我見』的相同和不同之處。『二又由四相已下』，詳細解釋『見我』的差別。前面提到，『我見』和『無我見』都以五蘊為對象，所以是『同分』。但是，對於五蘊，『我見』是邪見，會產生染污；而『無我見』是正確的見解，所以是清凈的。因此，兩者是『不同分』。 關於詳細解釋『見我』的差別，分為三個部分：首先辨析四相雜染，其次辨析二相六轉現行，最後辨析無明位。在第一部分中，景師說，『一因緣故』乃至『不能捨離』，這是因為這兩種愚癡的人，對於『無我』，卻執著于『我說』的增上緣，將其作為因緣。『二自性故』乃至『不得遠離』，由於前兩種愚癡，因緣無法斷除『我見』的隨眠，因此將隨眠視為『我見』的自性。自性就是種姓。『三由果故』乃至『有其領受』，以『我見』為依據，無法脫離『我慢』的隨眠。『我見』和『慢』這兩種隨眠的力量，能夠產生未來的果報，即根、塵、諸受，領納苦樂之受，產生『我』和『我所』等各種染污之法，這些也是『我見』的果報。『四等流故』，指的是由先前的因力所支援，種子所隨逐的意念，就是邪意。意念中有無明種子和無明界，無明種性就形成了界。達師說，『所隨逐意』，指的是『我見』的種子存在於第六識中，這是從隨轉理門來說的。『無明種』，指的是新熏成的種子。『無明界』，指的是從無始以來所熏成的種子。新舊不同，所以說是兩種。種子和性義都很明確，所以說是界。 接下來闡明由二種六轉現行，從時間上分為三個方面：我過去是存在過，還是不存在過？我于...

【English Translation】 English version It is said, 'The Skandha of Form (Rupa Skandha) is me. I am in the Skandha of Form. The Skandha of Form belongs to me. I possess the Skandha of Form,' and so on. Next, we will discern how this 'theory of self' (Atma-vada) gives rise to various defilements. The reason for saying 'because of latent tendencies (anusaya)' refers to those who are attached to internal dharmas (inner phenomena) and cling to external realms, which are only temporary obstacles and not ultimate ones. These individuals enter the seven stages of preparation (sapta-upaya), belonging to the stage of inner ordinary beings (antar-prthag-jana), and will soon enter the stage of the noble ones (arya). Although there are latent tendencies, they are only temporary obstacles, not permanent ones. Fifth, explain the difference between the two views. First, briefly analyze the similarities and differences between the 'view of self' (Atma-drishti) and the 'view of no-self' (Anatma-drishti). 'Two, and from the four characteristics onwards,' explains in detail the difference of 'seeing self'. As mentioned earlier, both the 'view of self' and the 'view of no-self' take the five aggregates (Panca-skandha) as their object, so they are 'same division' (samanabhaga). However, regarding the five aggregates, the 'view of self' is a wrong view (mithya-drishti) and produces defilement; while the 'view of no-self' is the correct view (samyag-drishti) and is therefore pure. Therefore, the two are 'different division' (visamanabhaga). Regarding the detailed explanation of the difference of 'seeing self', it is divided into three parts: first, analyze the defilement of the four characteristics; second, analyze the six transformations of the two characteristics; and third, analyze the state of ignorance (avidya). In the first part, Master Jing said, 'One, because of cause (hetu)' to 'cannot abandon', this is because these two kinds of ignorant people, regarding 'no-self', cling to the dominant condition (adhipati-pratyaya) of 'I say', taking it as a cause. 'Two, because of nature (svabhava)' to 'cannot be separated', because of the previous two kinds of ignorance, the cause cannot cut off the latent tendencies of 'view of self', so they regard the latent tendencies as the nature of 'view of self'. Nature is lineage (gotra). 'Three, because of result (phala)' to 'have its reception', based on 'view of self', one cannot escape the latent tendencies of 'conceit' (mana). The power of these two latent tendencies, 'view of self' and 'conceit', can produce future retribution, that is, the roots (indriya), objects (vishaya), and various feelings (vedana), receiving the feelings of suffering and happiness, producing various defiled dharmas such as 'I' and 'mine', which are also the results of 'view of self'. 'Four, because of outflow (nisyanda)', refers to the intention pursued by the seed supported by the power of the previous cause, which is the wrong intention. There are seeds of ignorance and the realm of ignorance in the intention, and the nature of ignorance forms the realm. Master Da said, 'The intention pursued', refers to the seed of 'view of self' existing in the sixth consciousness (vijnana), which is said from the perspective of the principle of following transformation (anuvrtti-nyaya). 'Seed of ignorance', refers to the newly perfumed seed. 'Realm of ignorance', refers to the seed perfumed from beginningless time. Because the new and the old are different, it is said to be two kinds. The seed and the meaning of nature are clear, so it is called realm. Next, clarify the six transformations of the two kinds, divided into three aspects in terms of time: Did I exist in the past, or did I not exist? I am at...

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未來為當有當無耶。我于現在為現有現無耶。約慢有三。謂我為勝為等為劣。此則二三為六。下辨明無明位。明位有三者。則見道已前聞思之位是初明也。則知明通有漏也。見修二位。是第二明。心善解脫等。是第三明位。無明位亦有二。一先二后。隨眠位是先。諸纏位為后。此二雖復同時。要因隨眠生纏故說為先。此是第一差別。又見斷無明為先修斷無明為后。是第二差別。第六解於斯聖教等。初總標義惡。二說隨義廣辨。前中。言是處世尊至稱為世尊嗢拖南說者。泛佛說法直爾而說。無有世尊嗢拖南說。且言皆是結集家語也。就廣辨中。初辨二說利損。后消釋經文。前中有二。初正辨二說利損之相。二又於是處已下。因言長辨唯法無人不應生怖。前中。由二因緣善說法中發起大果。一永離三苦。二一切諸結永斷。惡說法中二事難得。由依身見於諸行中但厭苦苦。愿我當來無有苦我。我無有苦。此即為二。乃至謂苦未來當離於我。及未來當無有苦。此復為二。由此四種行相。超越苦苦。于彼壞行二苦斷。尚不生樂。何況能斷。由彼隨順所未斷故。三禪樂受是壞苦。四禪舍受是行苦。如是樂舍二受。外道執為我故。壞行二苦隨順所未斷。謂我當無。于不應怖妄生怖畏。樂舍二受本非是我。但是壞行二苦。今厭離彼非除

於我。何勞生怖。下明唯法無人不應生怖。分之為二。初舉六種二門明唯法無人不應生怖。后舉五種三門以辨。前中。言又於是處至有轉有染者。起染之時唯有心住四識住。又唯有心斷四識住無轉無染。復有四依。復有四取。復有二緣所緣能緣。復有六識等。復有二識住謂纏及隨眠。三因緣者。則三由字也。下舉五種三門唯法無人不應生怖。言由戒禁此實二取身繫等。戒見二身繫。合之為一。見取計見此是實。余虛妄故。云此實。次有半頌。頌前五種三門。果因者。頌前謂于現法趣集諦緣未來苦等。受領三受位。世領三世。愛領三愛。系領三系也。自下消釋經文。喜愛滋潤如前應知謂如諸行因中宣說者。喜為先因於彼生處障于厭離滋潤自體等。如前諸行共不共因中說。言當知此三複有差別欲色無色如其次第者。景師云。初喜愛滋潤者欲界。又即彼識如是轉時於二生處當知結生相續增廣一于有色是色界。二于無色是無色界。有釋據人始終即有三。就前三界中亦有此差別。初即欲界。次即色界胎滿故。后即無色出色胎故。言六種受界者。六識相應受有六種。想行亦爾。界是因義。即種子也。大自在那羅衍拏及眾主者。有釋第六慾天名大自在。梵王祖公名那羅衍拏。舊四大王天名為眾主。又解。大自在者。即色界頂摩醯首羅

也。眾主者。梵主也。又彼在意地故至名意所成者。景雲。此明四身繫。名意所成。所有釋此解異門中。有由五義故方便起愛。言又由後有至依止建立者。由後有業感之所攝持後有種子識故。於此現身所依止中建立當生識身。又解。後有種當知於此現身建立。彼無有故至悉皆滅盡者。彼惑業所攝后種識無故。當來如前所說初人胎等三分位差別理趣生長廣大一切悉滅。故云斷識住。又彼空解脫門為依止故名無所為等者。此約三解脫門配釋經中所說無所為等。其義可知。于彼愛樂數修習故得善解脫者。于彼無所為無愛樂修習故得有學解脫。一切隨眠永滅盡故心善解脫者。得無學解脫。言彼有漏識至皆歸寂滅者。謂于現身唯有如影諸受及如樹識蘊。當入無餘時如燈歸滅。言依初纏斷說名寂靜等者。泰師云。斷三纏故。如其次第得寂靜等。達師云。依見道所斷煩惱盡。故名寂靜。乃至無所有處地修惑斷。故名清涼。非想地修惑盡故。名宴默也。有釋。諸煩惱纏斷故寂靜。隨眠斷故名清凈。異熟斷故名宴默也。又由三緣識趣識住皆無所有。一自體非染故。二非余所染故。三餘染識伴無故。其義可知。大門第六。解斷支等。先頌列七門。一斷支。二實顯了。三行緣。四無等教。五四種有情眾。六道四。七究竟五。次長行釋中。還有

【現代漢語翻譯】 現代漢語譯本 也。眾主（Śūnyatā）者，梵主（Brahmā）也。又彼在意地故至名意所成者：《景雲》說，此明四身（四大假合之身，地水火風）系，名意所成。所有解釋此《解異門》中，有由五義故方便起愛。言又由後有至依止建立者：由後有業感之所攝持後有種子識故，於此現身所依止中建立當生識身。又解，後有種當知於此現身建立。彼無有故至悉皆滅盡者：彼惑業所攝后種識無故，當來如前所說初人胎等三分位差別理趣生長廣大一切悉滅，故云斷識住。又彼空解脫門（Śūnyatā-vimokṣa-mukha）為依止故名無所為等者：此約三解脫門（三種解脫門，即空解脫門、無相解脫門、無願解脫門）配釋經中所說無所為等，其義可知。于彼愛樂數修習故得善解脫者：于彼無所為無愛樂修習故得有學解脫。一切隨眠（anuśaya）永滅盡故心善解脫者：得無學解脫。言彼有漏識（sāsrava-vijñāna）至皆歸寂滅者：謂于現身唯有如影諸受及如樹識蘊，當入無餘時如燈歸滅。言依初纏斷說名寂靜等者：泰師云，斷三纏故，如其次第得寂靜等。達師云，依見道（darśana-mārga）所斷煩惱盡，故名寂靜，乃至無所有處地修惑斷，故名清涼。非想地修惑盡故，名宴默也。有釋，諸煩惱纏斷故寂靜，隨眠斷故名清凈，異熟斷故名宴默也。又由三緣識趣識住皆無所有：一自體非染故，二非余所染故，三餘染識伴無故，其義可知。《大門》第六，解斷支等。先頌列七門：一斷支，二實顯了，三行緣，四無等教，五四種有情眾，六道四，七究竟五。次長行釋中，還有。

【English Translation】 English version Also. The 'Lord of the Assembly' (Śūnyatā) is Brahmā. Furthermore, 'because it is in the mind-ground, it is called mind-made': The Jingyun says, 'This clarifies that the four bodies (the four aggregates of earth, water, fire, and wind) are connected and are called mind-made.' In all the explanations in the 'Different Gate of Explanation,' there are five reasons why love arises conveniently. 'It is also said that from subsequent existence to the establishment of reliance': Because of the seed consciousness of subsequent existence, which is held by the karma of subsequent existence, the body of consciousness to be born is established in this present body of reliance. Another explanation is that the seed of subsequent existence should be known to be established in this present body. 'Because it does not exist, everything is extinguished': Because the seed consciousness held by delusion and karma does not exist, the future, as described earlier, such as the initial human embryo and the three stages of differentiation, the principle of growth and expansion, all are extinguished, hence it is called 'cessation of consciousness-abiding.' Furthermore, 'because the gate of emptiness liberation (Śūnyatā-vimokṣa-mukha) is relied upon, it is called non-action, etc.': This uses the three gates of liberation (the three kinds of liberation gates, namely the gate of emptiness liberation, the gate of signlessness liberation, and the gate of desirelessness liberation) to explain what is said in the sutra as non-action, etc., the meaning of which is knowable. 'Because of the practice of loving and delighting in numbers, one obtains good liberation': Because of the practice of non-action and non-loving and delighting, one obtains the liberation of a learner. 'Because all latent tendencies (anuśaya) are permanently extinguished, the mind is well liberated': One obtains the liberation of a non-learner. 'It is said that the defiled consciousness (sāsrava-vijñāna) all returns to quiescence': This means that in the present body, there are only feelings like shadows and aggregates of consciousness like trees, and when entering nirvana without remainder, it is like a lamp returning to extinction. 'It is said that relying on the cutting off of the initial entanglement is called tranquility, etc.': Master Tai says that because the three entanglements are cut off, one obtains tranquility, etc., in that order. Master Da says that because the afflictions cut off by the path of seeing (darśana-mārga) are exhausted, it is called tranquility, and even the afflictions of cultivation in the realm of no-thing-ness are cut off, hence it is called coolness. Because the afflictions of cultivation in the realm of neither perception nor non-perception are exhausted, it is called serenity. Some explain that because all the entanglements of afflictions are cut off, it is tranquility; because latent tendencies are cut off, it is called purity; because the result of karma is cut off, it is called serenity. Furthermore, because of three conditions, the course of consciousness and the abiding of consciousness are all non-existent: first, the self-nature is not defiled; second, it is not defiled by others; third, there are no companions of other defiled consciousnesses, the meaning of which is knowable. The sixth of the 'Great Gate' explains the branches of cutting off, etc. First, a verse lists seven gates: first, the branches of cutting off; second, the actual manifestation; third, the conditions of action; fourth, the teaching of non-equality; fifth, the four kinds of sentient beings; sixth, the four paths; seventh, the five ultimate. Next, in the long explanation, there is still more.

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七段。初解斷支。所得果名斷。能顯之因名支也。第二解顯了有十二。景師云。如實顯了。一謂聽聞各別。善惡取復為二。正教為一。現比量為二。自共為二。如所有性盡所有性為二。入見地究竟地為二。達師云。言十二者。善取等也。然不具足。有師釋。一聽聞。二善。三惡取。四正教量。五現量境。六比量境。七自相。八共相。九如所有。十盡所有。十一入見地。十二入究竟地。第三解行緣。初總標。次別。后總結。別解中。即有四人。一內法異生。二在家異生。三外道異生。四內法有學。此四人中。各有二句。先明不如實。后明如實。泰師云。此是四人不如實知中令清凈故。名如實顯。第四解無等教。先辨教無等。后明流轉差別。第五解四有情眾。景師解云。一業生天專行放逸即是前說魔梵。二者。一向因轉。謂希求彼所有沙門等。三者樂涅槃諸有情眾。四者諸雜種類。謂或於果耽著受用者。則是初人。或樂攝受當來愛果者。則是第二行因求於前果。或時時涅槃資糧離諸放逸者。是第三人。於前三有情眾中隨應當知世間彼集滅邊者。此會二眾差別。應言當知世間滅邊者。明初魔梵受世間果是共滅法。當知彼集滅邊。是第二眾行求天因是集斷滅法。及薩迦耶彼集滅邊者。是第三樂涅槃人離諸放逸。所有因果亦是苦

【現代漢語翻譯】 現代漢語譯本 七段。第一段解釋『斷支』（duàn zhī，切斷支援）。所得的果報名稱為『斷』（duàn，切斷）。能夠顯現這種果報的原因名為『支』（zhī，支援）。 第二段解釋顯了有十二種。景師（Jǐng Shī，人名，可能是位佛學大師）說：『如實顯了』（rú shí xiǎn liǎo，如實地顯現）。一是聽聞各別（tīng wén gè bié，聽聞的各有不同）。善惡取復為二（shàn è qǔ fù wéi èr，對善惡的取捨為兩種）。正教為一（zhèng jiào wéi yī，正確的教法為一種）。現比量為二（xiàn bǐ liàng wéi èr，現量和比量為兩種）。自共為二（zì gòng wéi èr，自相和共相為兩種）。如所有性盡所有性為二（rú suǒ yǒu xìng jìn suǒ yǒu xìng wéi èr，如所有性和盡所有性為兩種）。入見地究竟地為二（rù jiàn dì jiū jìng dì wéi èr，進入見地和究竟地為兩種）。達師（Dá Shī，人名，可能是位佛學大師）說：『所說的十二種，是善取等。』（shàn qǔ děng yě，對善的取捨等等）。然而並不完全具備。有師（Yǒu Shī，人名，可能是位佛學大師）解釋說：一是聽聞（tīng wén，聽聞）。二是善（shàn，善）。三是惡取（è qǔ，對惡的取捨）。四是正教量（zhèng jiào liàng，正確的教法衡量）。五是現量境（xiàn liàng jìng，現量所對的境界）。六是比量境（bǐ liàng jìng，比量所對的境界）。七是自相（zì xiāng，自相）。八是共相（gòng xiāng，共相）。九是如所有（rú suǒ yǒu，如所有性）。十是盡所有（jìn suǒ yǒu，盡所有性）。十一是入見地（rù jiàn dì，進入見地）。十二是入究竟地（rù jiū jìng dì，進入究竟地）。 第三段解釋行緣（xíng yuán，行為的因緣）。先是總的標示（zǒng biāo，總的標明）。其次是分別解釋（bié jiě，分別解釋）。最後是總結（zǒng jié，總結）。分別解釋中，即有四種人（sì zhǒng rén，四種人）：一是內法異生（nèi fǎ yì shēng，信奉佛法的凡夫）。二是在家異生（zài jiā yì shēng，在家的凡夫）。三是外道異生（wài dào yì shēng，不信奉佛法的凡夫）。四是內法有學（nèi fǎ yǒu xué，信奉佛法且正在學習的人）。這四種人中，各有兩句話（gè yǒu liǎng jù huà，各有兩句話）。先說明不如實（bù rú shí，不如實地瞭解），后說明如實（rú shí，如實地瞭解）。泰師（Tài Shī，人名，可能是位佛學大師）說：『這是四種人不如實知中，爲了令其清凈的緣故，名為如實顯。』（míng rú shí xiǎn，名為如實顯現）。 第四段解釋無等教（wú děng jiào，無與倫比的教法）。先辨別教法的無與倫比（biàn jiào fǎ de wú yǔ lún bǐ，辨別教法的無與倫比）。后說明流轉的差別（shuō míng liú zhuǎn de chā bié，說明流轉的差別）。 第五段解釋四有情眾（sì yǒu qíng zhòng，四種有情眾生）。景師（Jǐng Shī，人名，可能是位佛學大師）解釋說：一是業生天專行放逸（yè shēng tiān zhuān xíng fàng yì，因業力而生於天界，但專門放縱享樂），即是前面所說的魔梵（mó fàn，魔和梵天）。二是，一向因轉（yī xiàng yīn zhuǎn，只追求某種因），謂希求彼所有沙門等（wèi xī qiú bǐ suǒ yǒu shā mén děng，指那些希望成為沙門等等的人）。三是樂涅槃諸有情眾（lè niè pán zhū yǒu qíng zhòng，喜歡涅槃的各種有情眾生）。四是諸雜種類（zhū zá zhǒng lèi，各種雜類），謂或於果耽著受用者（wèi huò yú guǒ dān zhuó shòu yòng zhě，指那些沉迷於果報的享樂者），則是第一種人。或樂攝受當來愛果者（huò lè shè shòu dāng lái ài guǒ zhě，或者喜歡攝取未來愛果的人），則是第二種行因求於前果（xíng yīn qiú yú qián guǒ，通過某種行為來追求之前的果報）。或時時涅槃資糧離諸放逸者（huò shí shí niè pán zī liáng lí zhū fàng yì zhě，或者時時積攢涅槃的資糧，遠離各種放逸的人），是第三種人。於前三種有情眾中隨應當知世間彼集滅邊者（yú qián sān zhǒng yǒu qíng zhòng zhōng suí yīng dāng zhī shì jiān bǐ jí miè biān zhě，對於前面三種有情眾生，應當知道世間的集滅之邊），此會二眾差別（cǐ huì èr zhòng chā bié，這說明了兩種眾生的差別）。應言當知世間滅邊者（yīng yán dāng zhī shì jiān miè biān zhě，應當說知道世間的滅邊），明初魔梵受世間果是共滅法（míng chū mó fàn shòu shì jiān guǒ shì gòng miè fǎ，說明最初的魔梵所享受的世間果報是共同的滅法）。當知彼集滅邊（dāng zhī bǐ jí miè biān，應當知道他們的集滅之邊），是第二眾行求天因是集斷滅法（shì dì èr zhòng xíng qiú tiān yīn shì jí duàn miè fǎ，是第二種眾生通過某種行為來追求天界的因，這是集和斷滅法）。及薩迦耶彼集滅邊者（jí sà jiā yē bǐ jí miè biān zhě，以及薩迦耶的集滅之邊），是第三樂涅槃人離諸放逸（shì dì sān lè niè pán rén lí zhū fàng yì，是第三種喜歡涅槃的人，遠離各種放逸）。所有因果亦是苦（suǒ yǒu yīn guǒ yì shì kǔ，所有的因果也是苦）。

【English Translation】 English version Seven sections. The first explains 'Duàn zhī' (斷支, cutting off support). The resulting fruit is named 'Duàn' (斷, cutting off). The cause that can manifest this fruit is named 'Zhī' (支, support). The second section explains that there are twelve kinds of manifestation. Jǐng Shī (景師, personal name, possibly a Buddhist master) said: 'Rú shí xiǎn liǎo' (如實顯了, manifesting truthfully). First, 'tīng wén gè bié' (聽聞各別, hearing is different for each). 'Shàn è qǔ fù wéi èr' (善惡取復為二, taking and rejecting good and evil are two). 'Zhèng jiào wéi yī' (正教為一, the correct teaching is one). 'Xiàn bǐ liàng wéi èr' (現比量為二, direct perception and inference are two). 'Zì gòng wéi èr' (自共為二, self-nature and common nature are two). 'Rú suǒ yǒu xìng jìn suǒ yǒu xìng wéi èr' (如所有性盡所有性為二, suchness and exhaustiveness are two). 'Rù jiàn dì jiū jìng dì wéi èr' (入見地究竟地為二, entering the ground of vision and the ground of ultimate attainment are two). Dá Shī (達師, personal name, possibly a Buddhist master) said: 'The twelve mentioned are 'shàn qǔ děng yě' (善取等也, taking good, etc.).' However, they are not fully complete. Yǒu Shī (有師, personal name, possibly a Buddhist master) explained: First is 'tīng wén' (聽聞, hearing). Second is 'shàn' (善, good). Third is 'è qǔ' (惡取, taking evil). Fourth is 'zhèng jiào liàng' (正教量, the measure of correct teaching). Fifth is 'xiàn liàng jìng' (現量境, the object of direct perception). Sixth is 'bǐ liàng jìng' (比量境, the object of inference). Seventh is 'zì xiāng' (自相, self-nature). Eighth is 'gòng xiāng' (共相, common nature). Ninth is 'rú suǒ yǒu' (如所有, suchness). Tenth is 'jìn suǒ yǒu' (盡所有, exhaustiveness). Eleventh is 'rù jiàn dì' (入見地, entering the ground of vision). Twelfth is 'rù jiū jìng dì' (入究竟地, entering the ground of ultimate attainment). The third section explains 'xíng yuán' (行緣, the causes and conditions of actions). First is a general indication (zǒng biāo, general indication). Second is separate explanation (bié jiě, separate explanation). Last is a summary (zǒng jié, summary). In the separate explanation, there are four types of people (sì zhǒng rén, four types of people): First is 'nèi fǎ yì shēng' (內法異生, ordinary beings who believe in Buddhism). Second is 'zài jiā yì shēng' (在家異生, ordinary beings who are householders). Third is 'wài dào yì shēng' (外道異生, ordinary beings who do not believe in Buddhism). Fourth is 'nèi fǎ yǒu xué' (內法有學, those who believe in Buddhism and are learning). Among these four types of people, each has two sentences (gè yǒu liǎng jù huà, each has two sentences). First, explain 'bù rú shí' (不如實, not truthfully understanding), and then explain 'rú shí' (如實, truthfully understanding). Tài Shī (泰師, personal name, possibly a Buddhist master) said: 'This is because among the four types of people who do not truthfully know, in order to purify them, it is called 'rú shí xiǎn' (名為如實顯, called truthfully manifesting).' The fourth section explains 'wú děng jiào' (無等教, the unparalleled teaching). First, distinguish the unparalleled nature of the teaching (biàn jiào fǎ de wú yǔ lún bǐ, distinguish the unparalleled nature of the teaching). Then, explain the differences in transmigration (shuō míng liú zhuǎn de chā bié, explain the differences in transmigration). The fifth section explains the four sentient beings (sì yǒu qíng zhòng, four types of sentient beings). Jǐng Shī (景師, personal name, possibly a Buddhist master) explained: First, 'yè shēng tiān zhuān xíng fàng yì' (業生天專行放逸, those born in the heavens due to karma but indulge in pleasure), which are the aforementioned Māra and Brahmā (mó fàn, 魔梵, Māra and Brahmā). Second, 'yī xiàng yīn zhuǎn' (一向因轉, only pursuing a certain cause), referring to those who hope to become Śramaṇas, etc. (wèi xī qiú bǐ suǒ yǒu shā mén děng, 指那些希望成為沙門等等的人). Third, 'lè niè pán zhū yǒu qíng zhòng' (樂涅槃諸有情眾, various sentient beings who enjoy Nirvāṇa). Fourth, 'zhū zá zhǒng lèi' (諸雜種類, various mixed types), referring to those who are attached to enjoying the fruits (wèi huò yú guǒ dān zhuó shòu yòng zhě, 指那些沉迷於果報的享樂者), which is the first type of person. Or those who enjoy taking future fruits of love (huò lè shè shòu dāng lái ài guǒ zhě, 或者喜歡攝取未來愛果的人), which is the second type of person who seeks the previous fruit through certain actions (xíng yīn qiú yú qián guǒ, 通過某種行為來追求之前的果報). Or those who constantly accumulate the resources for Nirvāṇa and stay away from all indulgences (huò shí shí niè pán zī liáng lí zhū fàng yì zhě, 或者時時積攢涅槃的資糧，遠離各種放逸的人), which is the third type of person. Among the previous three types of sentient beings, one should know the edge of the arising and ceasing of the world (yú qián sān zhǒng yǒu qíng zhòng zhōng suí yīng dāng zhī shì jiān bǐ jí miè biān zhě, 對於前面三種有情眾生，應當知道世間的集滅之邊), which explains the difference between the two groups (cǐ huì èr zhòng chā bié, 這說明了兩種眾生的差別). One should say that one knows the edge of the cessation of the world (yīng yán dāng zhī shì jiān miè biān zhě, 應當說知道世間的滅邊), explaining that the worldly fruits enjoyed by the initial Māra and Brahmā are common cessation dharmas (míng chū mó fàn shòu shì jiān guǒ shì gòng miè fǎ, 說明最初的魔梵所享受的世間果報是共同的滅法). One should know their edge of arising and ceasing (dāng zhī bǐ jí miè biān, 應當知道他們的集滅之邊), which is the second group seeking the cause of the heavens through actions, which is the dharma of accumulation and annihilation (shì dì èr zhòng xíng qiú tiān yīn shì jí duàn miè fǎ, 是第二種眾生通過某種行為來追求天界的因，這是集和斷滅法). And the edge of the arising and ceasing of Satkayadrishti (jí sà jiā yē bǐ jí miè biān zhě, 以及薩迦耶的集滅之邊), which is the third type of person who enjoys Nirvāṇa and stays away from all indulgences (shì dì sān lè niè pán rén lí zhū fàng yì, 是第三種喜歡涅槃的人，遠離各種放逸). All causes and effects are also suffering (suǒ yǒu yīn guǒ yì shì kǔ, 所有的因果也是苦).

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集。薩迦耶者是身。則是苦諦。無常滅行。彼集滅者所離放逸故。是其集諦。是可斷滅之法故。名彼集滅邊。言于彼第四有情眾中者。第四雜種類人也。當知薩迦耶者。是苦也。彼集。是集也。彼滅者。是滅趣道者。是道諦也。差別者。有四諦不同。故言差別。泰師云。及薩迦耶者。重辨世間。以薩迦耶是世間異名故。彼集及滅邊。如其次第重辨彼集滅邊。達師云。此四句中。前三別明三人。第四句總明前三人以為第四人。言沙門婆羅門者。外道沙門婆羅門求生天果報者也。言當知者。勸辭也。此文可言應知。以勸令苦滅等故。第六解道四。言三依見道一依修道者。景師云。見道有前三諦。修道有其道諦。以修道中能斷餘集證滅。修余道漏。故得修道之名。達師云。此文一相說。非盡道理。以知斷證三義于見道中具可得故。第七解究竟五。一謂已證得苦及苦因無餘盡故。二堪作他義一切自義皆圓滿。三得畢竟斷及智故。四能究竟涅槃城故。五既得入已於其聖住能安住故。文中無一二等數。但有故字求屬。次云于第一相有割愛等四種差別如前應知者。謂如前說一割捨父母等事。二中有無債。三生有無故。曰後有無生。此則初證得苦及苦因無餘盡故。于第二相有阿羅漢盡諸漏等所有差別如前應知者。謂如前證得羅漢諸漏解

脫。又與四義相應名羅漢相。一自事已究竟應作他事義故。二應得自義一切遍滿道理義故。三未來行因已永斷滅應證現法樂住義故。四超學地入無學地相應義故。此則前文堪作他義自義圓滿等。于第三相有畢竟究竟一切行事皆悉斷故者。斷業盡也。有畢竟無垢一切煩惱究竟斷故者。斷煩惱盡也。此二是斷。則是前云得畢竟斷。有畢竟梵行者。盡修于道。則是前云及智。于第四相譬如世間具五種相等。舉喻以況法也。泰師云。以無於他悕望。故非自非余之所希望。既伏魔羅。故云幢仆。解第五相。尋文可解。大門第七解二品等。先頌列十一門。初二品總略。次三有異則為三門為四。五勝解。六斷。七流轉。八有性。九不善清凈善清凈。十善說惡說師。等者。等取第十一門。次以長行釋中。還有十一段。初解二品總略。略由三處總攝一切黑品白品。一由所遍知法故者。明得九遍知處。則一切有漏苦集也。二由遍知故者。正是擇滅九遍知體。三由成遍知故者。則是聖道及佛菩薩聖弟子。並是成遍知緣也。滅道俱是白品。九遍知俱攝滅諦。故云白品一分。自下因明不可記法。謂如來滅后至亦不可記者。九十六道皆稱本師以為如來具足十號。隨問行字如來滅後有無皆不可說。下釋所以。且依勝義彼不可得況其滅道或有或無者。勝

【現代漢語翻譯】 現代漢語譯本： 『脫』。又與四義相應，名阿羅漢相（Arhat，斷盡煩惱，證得涅槃的聖者）。一、自身之事已究竟，應作利他之事，故名阿羅漢。二、應得自身利益，一切遍滿道理，故名阿羅漢。三、未來受生之因已永斷滅，應證得現法安樂住，故名阿羅漢。四、超越有學之地，入于無學之地相應，故名阿羅漢。此則前文堪作利他之事，自身利益圓滿等。于第三相，有畢竟究竟一切行事皆悉斷故者，是斷業盡也。有畢竟無垢一切煩惱究竟斷故者，是斷煩惱盡也。此二是斷。則是前云得畢竟斷。有畢竟梵行者，是盡修于道。則是前云及智。于第四相，譬如世間具五種相等，舉喻以況法也。泰師云：以無於他希求，故非自非余之所希望。既伏魔羅（Mara，佛教中指障礙修行的惡魔），故云幢仆。解第五相，尋文可解。大門第七解二品等。先頌列十一門。初二品總略。次三有異則為三門為四。五、勝解。六、斷。七、流轉。八、有性。九、不善清凈善清凈。十、善說惡說師。等者，等取第十一門。次以長行釋中，還有十一段。初解二品總略。略由三處總攝一切黑品白品。一、由所遍知法故者，明得九遍知處，則一切有漏苦集也。二、由遍知故者，正是擇滅九遍知體。三、由成遍知故者，則是聖道及佛菩薩聖弟子，並是成遍知緣也。滅道俱是白品。九遍知俱攝滅諦，故云白品一分。自下因明不可記法。謂如來滅后至亦不可記者，九十六道皆稱本師以為如來具足十號。隨問行字如來滅後有無皆不可說。下釋所以。且依勝義彼不可得況其滅道或有或無者，勝

【English Translation】 English version: 'Release'. Furthermore, it corresponds to four meanings, hence the name Arhat (Arhat, a saint who has eradicated all afflictions and attained Nirvana). First, one's own affairs have been completed, and one should do things that benefit others, hence the name Arhat. Second, one should obtain one's own benefit, and all principles are universally fulfilled, hence the name Arhat. Third, the cause of future rebirth has been permanently cut off, and one should attain the bliss of dwelling in the present Dharma, hence the name Arhat. Fourth, it corresponds to transcending the stage of learning and entering the stage of no-learning, hence the name Arhat. This means that the previous text is worthy of doing things that benefit others, and one's own benefits are fulfilled, etc. In the third characteristic, there is the ultimate completion of all actions, which are all cut off, which means the exhaustion of karma. There is the ultimate purity, and all afflictions are ultimately cut off, which means the exhaustion of afflictions. These two are the cutting off. That is, the previous statement said that one has attained the ultimate cutting off. One who has the ultimate pure conduct is one who has exhausted the practice of the path. That is, the previous statement said and wisdom. In the fourth characteristic, it is like the world having five kinds of characteristics, using metaphors to describe the Dharma. Master Tai said: Because there is no desire for others, it is not hoped for by oneself or others. Since Mara (Mara, in Buddhism, refers to the demon that obstructs practice) has been subdued, it is said that the banner has fallen. Explaining the fifth characteristic can be understood by examining the text. The seventh gate explains the two categories, etc. First, the verse lists eleven gates. The first two categories are general and brief. The next three have differences, so there are three gates for four. Fifth, profound understanding. Sixth, cutting off. Seventh, transmigration. Eighth, existence. Ninth, impure purity and pure purity. Tenth, teachers who speak well and speak badly. And so on, including the eleventh gate. Next, there are eleven sections in the long explanation. The first explanation is the general summary of the two categories. Briefly, all black and white categories are summarized in three places. First, because of the Dharma that is universally known, it is clear that the nine places of universal knowledge are obtained, which are all the suffering and accumulation of leakage. Second, because of universal knowledge, it is precisely the selective extinction of the nine bodies of universal knowledge. Third, because of the completion of universal knowledge, it is the holy path and the holy disciples of Buddhas and Bodhisattvas, and it is the cause of the completion of universal knowledge. Extinction and the path are both white categories. The nine universal knowledges all include the truth of extinction, so it is said to be a part of the white category. From below, the cause explains the unrecordable Dharma. That is, it is unrecordable whether the Tathagata exists after extinction. The ninety-six paths all call their original teachers Tathagatas with ten titles. Depending on the question, it is unspeakable whether the Tathagata exists after extinction. The following explains the reason. Moreover, according to the ultimate meaning, it is impossible to obtain it, let alone whether extinction or the path exists or does not exist.

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義諦中假名如來本不可得。況其滅后得說有無。故論說云真諦有為空如幻緣生故無為無有實不起似空華。言若依世俗至何有無等者。若就世俗道中於有為行立如來者。如來滅後行體可無。欲就何處假立如來。如來既無行論有無。若於涅槃至施設為有不應道理等者。涅槃乃由無行所顯不可說有。何得就彼以立如來。亦復不應施設非有勿當損毀施設妙有涅槃之體。既不可說有不可說無。行得就之施設如來辨有無體。又此涅槃已下。辨涅槃異名。涅槃正是現量得證。云何說言非現量所量。解云。正是無分別定現量所量今簡非散心五識現量所得。故云現量所不量。第二解內外荷擔有異。內法能荷所荷皆以五受蘊性義分能所。內有德等者。即所荷擔等是也。亦可恒常荷擔等三句名三德也。第三解內外縛有異。言外縛易了縛縛因緣脫脫方便者。景師云。外縛因緣非唯一種故。重云縛縛。得脫亦非一像。重言脫脫。更有一釋。外縛易可了知縛及縛之因緣。脫及脫之因緣。內縛一切難知也。第四解佛與羅漢同分不同分。此即第三有異也。如來與慧解脫羅漢由一相名同。謂解脫等。由三種相說名異分。一現等覺。二能說法。三行正行。前中有四。一此中如來自然修三十七菩提分法現等正覺。第二等正覺已了達諸法。三如是了達勝法已下明

【現代漢語翻譯】 現代漢語譯本 在勝義諦中，假名安立的如來（Tathagata，諸佛的通稱）本來就不可得。更何況在如來滅度之後，還能討論其存在與否呢？所以《論》中說，在真諦層面，有為法如幻象般由因緣生起，所以無為法（Nirvana，涅槃）並非真實存在，它不生不滅，如同空中的花朵。如果有人說，按照世俗諦的觀點，如來滅后存在與否又如何呢？如果按照世俗諦的說法，在有為法中安立如來，那麼如來滅度后，有為法的形體就不存在了，又要在哪裡假立如來呢？既然如來已經不存在，又如何討論其存在與否呢？如果有人說，對於涅槃，可以施設為存在，這不合道理。涅槃是由無為法所顯現的，不可說為存在。怎麼能在此基礎上安立如來呢？同樣，也不應該施設為不存在，不要因此損毀施設妙有的涅槃本體。既然不可說存在，也不可說不存在，又怎麼能在此基礎上施設如來，辨別其存在與否呢？ 接下來，從『又此涅槃已下』開始，辨析涅槃的不同名稱。涅槃正是現量（Pratyaksha，直接經驗）所證得的境界，怎麼能說它不是現量所能衡量的呢？解釋說，涅槃正是無分別定的現量所證得的，這裡要區分開，它不是散亂心和五識（五種感官意識）的現量所能得到的。所以說，不是現量所能衡量的。 第二種解釋是，內外荷擔（負擔）有所不同。內部的法，能荷擔的和所荷擔的，都以五受蘊（五種構成經驗的要素）的性質來區分能和所。『內有德等者』，指的就是所荷擔的等等。也可以說，『恒常荷擔』等三句，是三種德行。 第三種解釋是，內外束縛有所不同。『言外縛易了縛縛因緣脫脫方便者』，景師說，外在的束縛的因緣並非只有一種，所以重複說『縛縛』。得到解脫的方法也不是隻有一種，所以重複說『脫脫』。還有一種解釋是，外在的束縛容易瞭解，包括束縛以及束縛的因緣，解脫以及解脫的因緣。而內在的束縛一切都難以知曉。 第四種解釋是，佛與阿羅漢（Arhat，已證得涅槃的聖者）的同分和不同分。這就是第三種不同之處。如來與慧解脫阿羅漢，因為具有相同的『解脫』之名而相同。但由於三種不同的方面而被稱為不同。一是現等覺（Abhisambodhi，完全覺悟），二是能說法，三是行正行（實踐正道）。前面這段話中有四點。一是，如來自然地修習三十七道品（三十七種修行方法）而現等正覺。二是，等正覺后，了達諸法。三是，『如是了達勝法已下』，說明了……

【English Translation】 English version In the ultimate truth (Paramartha-satya), the nominally established Tathagata (the 'Thus-Gone One,' a common name for Buddhas) is fundamentally unattainable. How much more so can one discuss existence or non-existence after the Tathagata's extinction? Therefore, the treatise states that in the true reality, conditioned phenomena are like illusions, arising from causes and conditions, so unconditioned phenomena (Nirvana) are not truly existent; they neither arise nor cease, like flowers in the sky. If someone says, according to the conventional truth (Samvriti-satya), what about the existence or non-existence of the Tathagata after extinction? If, according to conventional truth, the Tathagata is established within conditioned phenomena, then after the Tathagata's extinction, the form of conditioned phenomena no longer exists; where then can one nominally establish the Tathagata? Since the Tathagata no longer exists, how can one discuss existence or non-existence? If someone says that Nirvana can be posited as existent, this is unreasonable. Nirvana is manifested by unconditioned phenomena and cannot be said to be existent. How can one establish the Tathagata on this basis? Similarly, it should not be posited as non-existent, lest one damage the essence of Nirvana, which is the wondrous existence. Since it cannot be said to be existent or non-existent, how can one establish the Tathagata on this basis and distinguish between existence and non-existence? Next, starting from 'Moreover, this Nirvana onwards,' different names for Nirvana are analyzed. Nirvana is precisely the state attained through direct perception (Pratyaksha), how can it be said that it is not measurable by direct perception? The explanation is that Nirvana is precisely what is attained by the direct perception of non-discriminating concentration; here, a distinction must be made: it cannot be attained by the direct perception of a distracted mind and the five consciousnesses (the five sensory consciousnesses). Therefore, it is said that it is not measurable by direct perception. The second explanation is that there is a difference in internal and external burdens. Internal phenomena, both the bearer and the borne, use the nature of the five aggregates of experience (the five elements that constitute experience) to distinguish between the able and the object. 'Those with internal virtues, etc.,' refer to what is borne, etc. It can also be said that the three phrases 'constantly bearing,' etc., are three virtues. The third explanation is that there is a difference in internal and external bonds. 'The statement that external bonds are easy to understand, the causes and conditions of binding, and the means of liberation,' Master Jing said, the causes and conditions of external bonds are not just one kind, so 'binding' is repeated. The methods of obtaining liberation are also not just one kind, so 'liberation' is repeated. Another explanation is that external bonds are easy to understand, including the bonds and the causes of the bonds, liberation and the causes of liberation. But internal bonds are all difficult to know. The fourth explanation is the common and uncommon aspects of the Buddha and the Arhat (a saint who has attained Nirvana). This is the third difference. The Tathagata and the Arhat of wisdom liberation are the same because they have the same name of 'liberation.' But they are called different due to three different aspects. First, complete enlightenment (Abhisambodhi), second, the ability to teach the Dharma, and third, the practice of the right path. There are four points in the preceding passage. First, the Tathagata naturally cultivates the thirty-seven limbs of enlightenment (thirty-seven methods of practice) and attains complete enlightenment. Second, after complete enlightenment, he understands all phenomena. Third, 'Having thus understood the superior Dharma onwards,' explains...

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法已下明解脫二障。四與諸天眾為解脫師獨一無二。了此四相。是名自然等覺菩提。不與聲聞共也。又依他義已下。明能說不共有其五相。如文。三明正行不共有三。一聲聞先依如來後行正行。如來無少所依。一各依自性姓行於正行。三明二行可得不可得異。聲聞但有成就不成就非最後有菩薩身中二行可得。謂成就不成就為一。復現化身垂成正覺最後有身為二。若已成就者彼于現法成大師教者。即是我皆令入無餘涅槃而滅度之。現法得益顯教功能。故云成大師教。亦可已成就者堪可附囑大師法藏。故云成大師教。第五解勝解。第六解二斷。第七解流轉。並如文可解。第八解有性。先辨三有性是所除法。后辨三斷是能治。謂無顧戀者。除初有性。不欣樂者。斷前二。離滅等。即是斷界無慾界滅界。除其第三。第九解不善清凈。不善清凈。即見道已前有漏空無我觀。伏我我解。又伏四系及三所有。三所有攝四系。並如文。四善根作無我行。故名定地攝。當知由二因緣不善清凈。一明空無我行與我見及我慢有間而起。二者能令彼法現行因緣。謂于諸欲或薩迦耶有染愛識。由於如是有染愛識不能遍知。便為諸薩迦耶愛之所漂溺。由此意樂於彼涅槃不能趣入。又由八相能遍了知除諸過患。又於此中已下。方出八相。乃至云當知此

【現代漢語翻譯】 現代漢語譯本 法已下，闡明了解脫二障（煩惱障和所知障）的方法。佛陀作為諸天眾的解脫導師，是獨一無二的，因為他完全了悟了四相（我相、人相、眾生相、壽者相）。這種覺悟被稱為自然等覺菩提（無師自悟的智慧），不與聲聞（聽聞佛法而證悟的弟子）共通。 又，從『依他義已下』開始，闡明瞭如來說法所具有的五種不共之相，具體內容見原文。 第三，闡明了正行（正確的修行）的三種不共之處。一是聲聞先依止如來，然後才進行正行；而如來則沒有任何依止。二是各自依據自性（本性）和姓（根性）來進行正行。三是闡明了兩種行（成就行和不成就行）的可得與不可得的差異。聲聞只有成就和不成就兩種情況，而菩薩在最後身中可以得到兩種行，即成就和不成就為一種，再加上示現化身垂成正覺的最後有身為第二種。如果已經成就者，他能在現世成為大師，教導眾生，也就是說，我（如來）會讓他們都進入無餘涅槃而滅度。在現世獲得利益，彰顯了教化的功能，所以說『成大師教』。也可以理解為，已經成就者堪可被大師（如來）咐囑，繼承大師的法藏，所以說『成大師教』。 第五，解釋勝解（殊勝的理解）。第六，解釋二斷（斷煩惱和斷習氣）。第七，解釋流轉（生死輪迴）。這些都可以在原文中找到解釋。 第八，解釋有性（存在的本質）。首先辨別三種有性（欲有、色有、無色有）是所要去除的法，然後辨別三種斷（斷欲、斷色、斷無色）是能對治的法。所謂『無顧戀者』，是去除初有性（欲有）。『不欣樂者』，是斷除前二者（欲有和色有）。『離滅等』，就是斷除界（界限），即無慾界滅界，去除第三者（無色有）。 第九，解釋不善清凈（不善的凈化）。不善清凈，指的是見道（證悟真理的最初階段）以前，以有漏（有煩惱）的空無我觀，來降伏我見和我解。又降伏四系（四種束縛）和三所有（三種存在）。三所有包含了四系，具體內容見原文。四善根（暖、頂、忍、世第一法）以無我行作為修行，所以稱為定地攝（屬於禪定的範疇）。 應當知道，由於兩種因緣，不善才能得到清凈。一是說明空無我行與我見及我慢是間斷性地生起的。二是能夠讓那些法（我見和我慢）現行的因緣，即對於諸欲或者薩迦耶（五蘊和合的身心）有染愛執著。由於對於如是的身心有染愛執著，不能夠完全瞭解，就會被薩迦耶愛所漂溺。因此，對於涅槃的意樂就不能趣入。 又通過八相（八種特徵）能夠普遍瞭解，從而去除各種過患。接下來，從『又於此中已下』開始，才闡述這八相，乃至說『當知此』。

【English Translation】 English version The Dharma below explains the method of liberating from the two obscurations (klesha-avarana (obscuration of afflictions) and jneya-avarana (obscuration of knowledge)). The Buddha, as the unique and unparalleled teacher of liberation for all the devas (gods), fully understands the four characteristics (self, person, sentient being, and life-span). This enlightenment is called spontaneous perfect enlightenment (anuttara-samyak-sambodhi), which is not shared with the shravakas (disciples who attain enlightenment by hearing the Dharma). Furthermore, starting from 'depending on the meaning of others,' it explains the five unique aspects of the Tathagata's (Buddha's) teachings, as described in the text. Third, it explains the three unique aspects of right practice (samyak-achara). First, shravakas rely on the Tathagata before engaging in right practice, while the Tathagata has no reliance. Second, each engages in right practice according to their own nature (svabhava) and lineage (gotra). Third, it clarifies the difference between the attainability and unattainability of the two practices (accomplishment and non-accomplishment). Shravakas only have the two states of accomplishment and non-accomplishment, while bodhisattvas (enlightenment beings) in their final life can attain two practices: accomplishment and non-accomplishment as one, plus the final existence of manifesting a transformation body about to attain perfect enlightenment as the second. If one has already attained accomplishment, they can become a master in the present life, teaching sentient beings, meaning that I (the Tathagata) will lead them all to enter nirvana without remainder and be extinguished. Gaining benefit in the present life demonstrates the function of teaching, hence 'becoming a master teacher.' It can also be understood as one who has already attained accomplishment is worthy of being entrusted with the Tathagata's Dharma treasury, hence 'becoming a master teacher.' Fifth, it explains superior understanding (adhimukti). Sixth, it explains the two severances (severance of afflictions and severance of habits). Seventh, it explains transmigration (samsara). These can all be found in the original text. Eighth, it explains the nature of existence (bhava-svabhava). First, it distinguishes the three natures of existence (desire realm, form realm, formless realm) as the dharmas to be removed, and then it distinguishes the three severances (severance of desire, severance of form, severance of formlessness) as the antidotes. 'Without attachment' refers to removing the initial nature of existence (desire realm). 'Without delight' refers to severing the first two (desire realm and form realm). 'Separation from cessation, etc.' refers to severing the realm (dhatu), namely the cessation of the desire realm and the cessation of the formless realm, removing the third (formless realm). Ninth, it explains the purification of non-virtue (akushala-vishuddhi). The purification of non-virtue refers to the contemplation of emptiness and selflessness with outflows (with afflictions) before the path of seeing (darshana-marga), subduing the view of self and the understanding of self. It also subdues the four bonds (four attachments) and the three existences (three realms of existence). The three existences encompass the four bonds, as described in the text. The four roots of virtue (warmth, peak, forbearance, and supreme mundane dharma) practice selflessness, hence they are called 'contained within the realm of samadhi' (dhyana-bhumi). It should be known that non-virtue can be purified due to two causes. First, it explains that the practice of emptiness and selflessness arises intermittently with the view of self and conceit of self. Second, it is the condition that allows those dharmas (view of self and conceit of self) to manifest, namely, having attachment and love for desires or sakaya (the body and mind composed of the five aggregates). Because of having attachment and love for such a body and mind, one cannot fully understand and will be drowned by the love of sakaya. Therefore, one cannot enter into the aspiration for nirvana. Furthermore, through the eight characteristics, one can universally understand and thereby remove various faults. Next, starting from 'Furthermore, within this,' it explains these eight characteristics, up to 'know this.'

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中除彼第八離欲法及以滅法。由所餘七相觀於三世所有過患由所除相觀彼出離。言當知此中由前名通達智者。地前有漏無我智。由后名善清凈見者。見道中智也。第十解善說惡說師弟之別。由五種相。一由住故。謂外道住憒鬧。佛法住寂靜。二由御眾。謂外道于弟子徒眾之中。希彼眾共許我為師。以外道弟子有數限故。名有量也。如來雖為一切無量天人世間無上大師于彼同尊。而無希望。三由論抉擇可知。四由建立開顯道。先辨外相有其七句。第七句于應所說語如所說語不如實知故名不知量。於是處說語中不如實知故名不知因。次通顯內法五由行故。又諸外道雖無異說等。先縱后破。第十一解苦樂不定。即是頌中等字所取之門也。文中初開章立宗。即苦樂各有四相。依三事也。二次第解釋。初約生處。言樂者謂起第三靜慮者。樂受增處而說也。樂所隨者謂在人中容有二種者。景師云。人中苦樂至起然名樂受所隨。達師云。身生人中樂隨眠所隨逐故云所隨。所有苦樂二種種子。故云容有二種。言未永離樂者謂在第四靜慮已上者。樂雖不行猶成樂種。名未永離。此中苦者謂在鬼畜者。此據一分鬼畜純受苦處名苦自性。問曰。前言此中樂者即據極樂處說在第三禪。今言苦者何以不言在那落迦。憂苦遍謂在鬼畜耶。解云。道理

【現代漢語翻譯】 現代漢語譯本 除了第八種離欲法和滅法之外，其餘七種（修行）都是觀察三世（過去、現在、未來）的所有過患，而通過所去除的（煩惱）來觀察解脫。這裡所說的『當知』，是通過前面的名稱來通達智慧的人，指的是證得初果之前的有漏無我智。後面的名稱『善清凈見者』，指的是見道（證得初果）中的智慧。 第十（段）解釋了善於說法和惡于說法的師父與弟子之間的區別，有五種表現：一是根據住處，外道住在喧鬧的地方，佛法住在寂靜的地方。二是根據管理大眾的方式，外道希望弟子們都認可自己為師父，因為外道的弟子數量有限，所以稱為『有量』。如來雖然是一切無量天人世間無上的大師，受到他們的尊敬，但沒有這種希望。三是通過辯論抉擇可以知道（師父的水平）。四是根據建立和開顯道路的方式，先辨別外在的表象，有七句話。第七句是對於應該說的話，不能如實地知道，所以稱為『不知量』，因為在應該說的地方不能如實地知道，所以稱為『不知因』。接下來全面地闡釋內在的佛法，五是根據行為。另外，外道雖然沒有不同的說法等等，但總是先縱容，然後破斥。第十一（段）解釋了苦樂的不確定性，也就是頌文中的『等』字所包含的意義。文中首先開宗明義，說明苦和樂各有四種相，都是依據三事（苦事、樂事、不苦不樂事）。其次是依次解釋，首先從生處來說，所說的『樂』，指的是生在第三禪天的人，因為樂受增上的地方而說的。『樂所隨』指的是在人間可能存在兩種情況。景師說，人間有苦有樂，但最終會生起樂受，所以說是樂受所隨。達師說，因為生在人間，樂隨眠（潛在的樂的習性）所跟隨，所以說是所隨。所有苦樂兩種種子，所以說是『容有二種』。『未永離樂』指的是在第四禪天以上的人，雖然樂受不行，但仍然存在樂的種子，所以稱為『未永離』。這裡所說的『苦』，指的是在餓鬼和畜生道中的眾生，這是根據一部分餓鬼和畜生純粹感受痛苦的地方，稱為苦的自性。問：前面說『此中樂者』，是根據極樂的地方，也就是第三禪天來說的，現在說『苦者』，為什麼不說在那落迦（地獄），憂苦遍佈餓鬼和畜生道呢？回答說，這是有道理的。

【English Translation】 English version Except for the eighth detachment from desire and the cessation of suffering, the remaining seven (practices) involve observing all the faults of the three times (past, present, and future), and observing liberation through the removal of (afflictions). The term 'should know' here refers to those who understand wisdom through the preceding name, referring to the contaminated non-self wisdom before attaining the first fruit (Sotapanna). The latter name, 'good and pure vision,' refers to the wisdom in the path of seeing (attaining the first fruit). The tenth (section) explains the difference between a teacher who is good at teaching and one who is bad at teaching, with five aspects: First, based on the dwelling place, externalists dwell in noisy places, while the Buddha's teachings dwell in quiet places. Second, based on the way of managing the assembly, externalists hope that their disciples will all recognize them as teachers, because the number of externalist disciples is limited, so it is called 'measurable.' Although the Tathagata is the supreme master of all immeasurable gods and humans in the world, and is respected by them, he does not have this hope. Third, it can be known (the teacher's level) through debate and discernment. Fourth, based on the way of establishing and revealing the path, first distinguish the external appearances, with seven sentences. The seventh sentence is that one cannot truly know what should be said, so it is called 'unknowable,' because one cannot truly know in the place where one should speak, so it is called 'unknown cause.' Next, comprehensively explain the inner Dharma, fifth, based on conduct. In addition, although externalists do not have different sayings, they always indulge first and then refute. The eleventh (section) explains the uncertainty of suffering and happiness, which is the meaning contained in the word 'etc.' in the verse. The text first states the main point, explaining that suffering and happiness each have four aspects, all based on three things (suffering, happiness, neither suffering nor happiness). Secondly, it explains in order, first from the place of birth, the 'happiness' refers to those born in the third dhyana heaven, because it is said in the place where happiness increases. 'Accompanied by happiness' refers to the two situations that may exist in the human realm. Master Jing said that there is suffering and happiness in the human realm, but eventually happiness will arise, so it is said to be accompanied by happiness. Master Da said that because one is born in the human realm, the latent habit of happiness follows, so it is said to be accompanied. All kinds of seeds of suffering and happiness, so it is said to be 'two kinds.' 'Not permanently separated from happiness' refers to those above the fourth dhyana heaven, although happiness does not manifest, the seed of happiness still exists, so it is called 'not permanently separated.' The 'suffering' here refers to beings in the realm of hungry ghosts and animals, which is based on a part of hungry ghosts and animals purely experiencing suffering, called the nature of suffering. Question: Earlier it was said that 'happiness here' is based on the place of extreme happiness, that is, the third dhyana heaven, now it is said that 'suffering' is not said to be in Naraka (hell), where sorrow and suffering pervade the hungry ghosts and animals? The answer is that this is reasonable.

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實有。今據鬼畜之中有一分純受苦者。故云鬼畜。苦遍者方言在那落迦。又問。前抉擇文成就根中。云地獄中憂根成就不行。今何故云憂苦遍耶。解云。據地獄受苦之極。彼中起憂亦名為苦。故言唯苦現行。今據憂苦六識起別。故云憂苦遍也。次依受辨。又言樂者謂。不苦不樂受現前位者。景師云。舍受起時非苦亦名為樂。泰師云。不苦不樂受。是寂靜故名為樂也。樂所隨者謂苦受現前位者。當時雖苦后遇順緣即起於樂。名樂所隨。喜樂遍者。謂樂現在前位。不永離樂者。於一切位樂種所隨故。與此違名苦差別者。應言苦者。不苦樂受現前位。苦所隨者。樂現前位。憂苦遍者。謂苦受現前位。不永離者。於一切位苦因所隨故。下約世辨。又樂者謂順樂行及樂已滅者。是過去順樂行及過去樂為初有樂所隨者。謂有樂因於未來世當生起樂。喜樂遍者。謂于現在隨順樂處者。現在順樂行及樂受。未來永離樂者謂餘三世者。出樂受法。有樂因故。名未永離。

瑜伽論記卷第二十二(之下終) 大正藏第 42 冊 No. 1828 瑜伽論記

瑜伽論記卷第二十三(之上)(論本八十八至第九十)

釋遁倫集撰

論本第八十八

大門第八解知事等。先頌列四句。即為四門。長行釋中。初解

【現代漢語翻譯】 現代漢語譯本： 實有。現在根據鬼道和畜生道中有一部分純粹遭受痛苦的眾生，所以說鬼畜（指鬼道和畜生道）。痛苦遍及的處所，方言中稱為那落迦（Naraka，地獄）。 又問：前面《抉擇文》在成就根中說，地獄中的憂根不能成就，現在為什麼說憂苦遍及呢？ 解釋說：根據地獄所受痛苦的極端程度，在那裡產生的憂愁也稱為苦，所以說只有苦現行。現在根據憂苦由六識產生的差別，所以說憂苦遍及。 其次根據感受辨別。又說，樂者，是指不苦不樂的感受現前的人。景師說，舍受（既非痛苦也非快樂的感受）生起的時候，非苦也稱為樂。泰師說，不苦不樂的感受，因為是寂靜的，所以稱為樂。 樂所隨者，是指苦受現前的人。當時雖然痛苦，但後來遇到順境就會產生快樂，稱為樂所隨。 喜樂遍者，是指快樂現在現前的人。不永遠離開快樂的人，在一切時候都有快樂的種子相隨。 與此相反，苦差別者，應該說苦者，是指不苦不樂的感受現前的人。苦所隨者，是指快樂現前的人。憂苦遍者，是指苦受現前的人。不永遠離開者，在一切時候都有痛苦的因相隨。 下面從世俗的角度辨別。又說，樂者，是指隨順快樂的行為以及快樂已經滅去的人，是過去的隨順快樂的行為以及過去的快樂為最初的有。樂所隨者，是指有快樂的因，在未來世應當生起快樂。 喜樂遍者，是指現在隨順快樂處境的人，現在隨順快樂的行為以及快樂的感受。未來永遠離開快樂的人，是指其餘三世的人，脫離了快樂的感受，因為有快樂的因，所以說沒有永遠離開。

《瑜伽師地論記》卷第二十二（下終） 《大正藏》第42冊 No. 1828 《瑜伽師地論記》

《瑜伽師地論記》卷第二十三（之上）（論本第八十八至第九十）

釋遁倫集撰

論本第八十八

大門第八，解釋知事等。先用頌列出四句，即為四門。長行解釋中，首先解釋。

【English Translation】 English version: It truly exists. Now, based on the fact that among the realms of ghosts and animals, there is a portion of beings who purely experience suffering, hence the term 'ghosts and animals' (referring to the realms of ghosts and animals). The place where suffering pervades is called Naraka (地獄, hell) in local terms. Furthermore, it is asked: In the previous 'Determining Text' within the section on the accomplishment of roots, it is said that the root of sorrow does not become accomplished in hell. Why is it now said that sorrow and suffering pervade? The explanation is: According to the extreme degree of suffering experienced in hell, the sorrow that arises there is also called suffering. Therefore, it is said that only suffering is currently active. Now, based on the differences in sorrow and suffering arising from the six consciousnesses, it is said that sorrow and suffering pervade. Next, distinguishing based on feeling. It is also said that 'joyful' refers to those in whom neither painful nor pleasant feeling is present. Master Jing says that when the feeling of equanimity (舍受, neither painful nor pleasant feeling) arises, what is not painful is also called joyful. Master Tai says that neither painful nor pleasant feeling is called joyful because it is tranquil. 'Accompanied by joy' refers to those in whom painful feeling is present. Although there is suffering at that time, encountering favorable conditions later will give rise to joy, hence it is called 'accompanied by joy'. 'Joy pervades' refers to those in whom joy is currently present. Those who do not permanently depart from joy have the seeds of joy accompanying them at all times. In contrast to this, 'difference in suffering' should be said to refer to those in whom neither painful nor pleasant feeling is present. 'Accompanied by suffering' refers to those in whom joyful feeling is present. 'Sorrow and suffering pervade' refers to those in whom painful feeling is present. Those who do not permanently depart have the cause of suffering accompanying them at all times. Below, distinguishing from a worldly perspective. It is also said that 'joyful' refers to those who follow joyful actions and those whose joy has ceased, which is the past following of joyful actions and the past joy as the initial existence. 'Accompanied by joy' refers to those who have the cause of joy, and joy should arise in future lives. 'Joy pervades' refers to those who are currently in circumstances that accord with joy, the current following of joyful actions and joyful feelings. Those who permanently depart from joy in the future refer to the remaining three times, departing from joyful feelings. Because there is the cause of joy, it is said that they have not permanently departed.

Yoga-śāstra-bhāṣya-ṭīkā (瑜伽師地論記), Scroll 22 (End of Lower Section) Taishō Tripiṭaka, Volume 42, No. 1828, Yoga-śāstra-bhāṣya-ṭīkā

Yoga-śāstra-bhāṣya-ṭīkā, Scroll 23 (Beginning of Upper Section) (Treatise Text 88 to 90)

Compiled by Shi Dunlun

Treatise Text 88

Great Section Eight, explaining knowledge of things, etc. First, the four lines are listed in verse, which are the four doors. In the prose explanation, the first explanation is given.

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知事門邪正二智同緣一境執無執異。正智起時。非壞於彼邪智之境。但於此境舍于邪執。第二解樂等行轉變。第三解請無請說經。並如文可解也。第四解涅槃有二種。初辨圓滿涅槃。后明彼分涅槃。前中。景師云隨順教授者。謂記說者即記心輪。教誡者。即漏盡通口業教誡輪。神變者。即身通輪。如來隨欲說記彼心乃至若展轉久遠滅心者。於過去世無量多劫已滅之心。若世間滅心者。次前生中所有諸心。若於現在所緣轉心者。現在一生所起之心。從定起已乃至不據剎那者。釋前緣久遠滅心無間滅心若於現在所緣轉心。並據種類不據剎那。已如前說。如來無不定心。而言從定起已隨念分別者。同二乘相故作是說。是則他心智遍知三世頓知多心並心數。不同二乘他心智但緣現在如如心王不知數法等。備師云。此文中他心智既知過去與宿命智何別。解云。若知心法邊名他心智知諸事邊名宿命智。又他心智方便時欲知心。宿命方便欲知諸事。達師云。又依三法已下。重釋前順教授等三門。下明彼分涅槃。達師云。相似涅槃故云彼分涅槃。如飢渴時飲食。名小涅槃也。大門第九解諍等。先頌列七門。一諍。二芽。三見大染。四一趣。五學。六四怖。下半頌是第七門。長行釋中初解諍門。謂阿死羅者。人別名也。摩登祇者。栴茶羅

【現代漢語翻譯】 現代漢語譯本 知事門：邪正二智（兩種智慧，邪智和正智）共同緣於一個境界，在於執著與不執著的差異。當正智生起時，並非破壞邪智所執著的境界，而是在這個境界上舍棄邪執。 第二解說樂等行轉變。第三解說請無請說經（無需請求而說的經典）。這些都如經文字身可以理解。 第四解說涅槃（佛教修行的最終目標，解脫生死輪迴）有兩種。首先辨析圓滿涅槃，然後說明彼分涅槃（不完全的涅槃）。 在前一部分中，景師說『隨順教授者』，是指記說者，也就是記心輪（記錄他人心念的輪）。教誡者，即是漏盡通（斷絕一切煩惱的神通）的口業教誡輪。神變者，即是身通輪（以神通變化身體的輪）。如來（佛）隨順意願記說他們的心念，乃至如果輾轉久遠而滅的心念，指的是在過去世無量多劫以前已經滅亡的心念；如果世間滅心，指的是前一生中所擁有的各種心念；如果對於現在所緣而轉變的心念，指的是現在一生所生起的心念，從入定開始乃至不執著于剎那（極短的時間），解釋了前面所說的緣于久遠滅心、無間滅心，以及對於現在所緣而轉變的心念，都是依據種類而不是依據剎那。這些都已經如前面所說。 如來沒有不定的心念，卻說從入定之後隨念分別，這是因為與二乘（聲聞乘和緣覺乘）相似的緣故而這樣說。這樣說來，他心智（知曉他人心念的智慧）能夠普遍知曉三世（過去、現在、未來），頓知（立即知曉）多種心念以及心數（心的作用）。這與二乘的他心智不同，二乘的他心智只能緣于現在，如同心王（心的主體）一樣，不能知曉心數等法。 備師說，這段文字中，他心智既然能夠知曉過去，那麼與宿命智（知曉過去世的智慧）有什麼區別？解釋說，如果知曉心法方面的事情，就叫做他心智；如果知曉各種事件方面的事情，就叫做宿命智。而且，他心智在方便的時候想要知曉心念，宿命智在方便的時候想要知曉各種事件。 達師說，又依據三法以下，重新解釋前面所說的隨順教授等三門。 下面說明彼分涅槃。達師說，因為是相似的涅槃，所以叫做彼分涅槃。如同飢渴時所得到的飲食，叫做小涅槃。 大門第九解說諍等。首先用頌列出七門：一、諍（爭論），二、芽（爭論的萌芽），三、見大染（由見解產生的巨大煩惱），四、一趣（趨向一種極端），五、學（學習），六、四怖（四種恐懼）。下半頌是第七門。 長行解釋中，首先解釋諍門。所謂阿死羅（Asura），是人的別名。摩登祇（Matangi），是栴茶羅（Chandala，印度種姓制度中的賤民）。

【English Translation】 English version The Gate of Knowledge: The two wisdoms, defiled and undefiled (evil and righteous), share a single object, differing in attachment and non-attachment. When righteous wisdom arises, it does not destroy the object of the defiled wisdom, but rather abandons the defiled attachment to that object. The second explains the transformation of pleasant practices, etc. The third explains the sutras spoken with or without request. These can be understood as the text itself. The fourth explains that there are two types of Nirvana (the ultimate goal of Buddhist practice, liberation from the cycle of birth and death). First, it distinguishes perfect Nirvana, and then explains partial Nirvana. In the first part, Master Jing says 'those who follow the teachings' refers to the recorders, that is, the mind-wheel (the wheel that records the thoughts of others). The instructors are the mouth-karma instruction wheel of the extinction of outflows (the supernatural power of cutting off all afflictions). The miraculous transformations are the body-power wheel (the wheel of transforming the body with supernatural powers). The Tathagata (Buddha) speaks and records their thoughts according to their wishes, even if the thoughts have been extinguished for a long time, referring to the thoughts that have been extinguished in countless kalpas (eons) in the past. If it is the extinction of thoughts in the world, it refers to all the thoughts in the previous life. If it is the transformation of thoughts based on what is currently perceived, it refers to the thoughts that arise in this current life, from entering samadhi (meditative state) to not clinging to the moment (extremely short time), explaining the previously mentioned thoughts that have been extinguished for a long time, the immediately extinguished thoughts, and the transformation of thoughts based on what is currently perceived, all based on the type and not the moment. These have already been explained as before. The Tathagata does not have unfixed thoughts, but it is said that he distinguishes thoughts after entering samadhi, which is said because it is similar to the Two Vehicles (Shravakayana and Pratyekabuddhayana). In this way, the mind-reading wisdom (the wisdom of knowing the thoughts of others) can universally know the three times (past, present, and future), and immediately know many thoughts and mental functions (functions of the mind). This is different from the mind-reading wisdom of the Two Vehicles, which can only be based on the present, just like the mind-king (the subject of the mind), it cannot know the mental functions and other dharmas (teachings). Master Bei says, in this passage, since the mind-reading wisdom can know the past, what is the difference between it and the knowledge of past lives (the wisdom of knowing past lives)? The explanation is that if one knows the aspects of mental dharmas, it is called mind-reading wisdom; if one knows the aspects of various events, it is called knowledge of past lives. Moreover, mind-reading wisdom wants to know thoughts when it is convenient, and knowledge of past lives wants to know various events when it is convenient. Master Da says, and based on the three dharmas below, re-explains the three gates of following the teachings, etc., mentioned earlier. Below explains partial Nirvana. Master Da says, because it is similar Nirvana, it is called partial Nirvana. Like food and drink obtained when hungry and thirsty, it is called small Nirvana. The ninth great gate explains disputes, etc. First, the seven gates are listed in verse: 1. Dispute, 2. Sprout (the sprout of dispute), 3. Seeing great defilement (great afflictions arising from views), 4. One tendency (tending towards one extreme), 5. Learning, 6. Four fears (four kinds of fear). The second half of the verse is the seventh gate. In the long explanation, the gate of dispute is explained first. The so-called Asura (阿死羅) is a person's name. Matangi (摩登祇) is a Chandala (栴茶羅, a member of the lowest caste in the Indian caste system).

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女名摩登祇。栴茶羅男名摩登伽。此二是通名也。此女但以掃巾為活。世人假立大富大財。如來隨彼亦說大財。第二解芽門中。初總標。次略解。后廣料簡。就略解中先辨一因。后明二緣。景師云。五品行者。一諸行自性。二諸行因緣。三雜染因。四清凈因。五是清凈。因是五清凈。於此五中雜染因緣即是煩惱種子。隨逐賴耶為因。以四識住為緣。又由喜貪潤業令芽相續名緣。達師等云。即五蘊名五品行也。料簡中。言此中有一乃至永不得生者。此人現造新業及增長。后成羅漢令種腐敗有芽不生。言又復有一乃至其後有芽亦不得生者。據修解脫分滿。或據百劫六十劫等。則于現身堪八上果故。令有芽不生。又復有一住于學地乃至不復更生者。欲界生盡上地猶有。與此相違當知一切有芽皆得增長者。與上三人相違。則是外凡有芽增長。第三解見大染。景師云。一見二餘煩惱。見雜染者。計我我所。便有所餘此為根本諸外道具趣者。餘四見趣六十二見等我見為本。其餘煩惱是第二雜染。又見染脫時于余亦脫非余脫時諸見亦脫。所以者何。由此中生者依世間道乃至離無所有處貪慾解脫而未脫身見者。則是伏修不伏見。又可斷于見修惑亦斷。由此見故於下上地所有諸行和雜自體不觀差別總計為我或計我。此文則說我見。總計九

【現代漢語翻譯】 現代漢語譯本 女名摩登祇（Mādangī）。栴茶羅（Caṇḍāla）男名摩登伽（Mātaṅga）。這兩個是通用的稱呼。這位女子僅僅依靠掃地為生。世人虛假地設立巨大的財富。如來隨著他們也說巨大的財富。 第二解說『芽』的章節中，首先是總體的標示，其次是簡略的解釋，最後是廣泛的辨析。在簡略的解釋中，先辨析一個『因』，然後闡明兩個『緣』。景師說，五品行者包括：一、諸行自性；二、諸行因緣；三、雜染因；四、清凈因；五、是清凈。『因』是五種清凈。在這五種中，雜染因緣就是煩惱的種子，隨逐阿賴耶識作為『因』，以四識住作為『緣』。又由於喜貪潤澤業力，使『芽』相續不斷，這被稱為『緣』。達師等人說，五蘊就是五品行。 在辨析中，說到『這裡面有一種乃至永遠不得生』的人，這種人現在造作新的業，並且增長它，後來成為阿羅漢，使種子腐敗，有『芽』也不生長。說到『又有一種乃至其後有芽也不得生』的人，這是根據修解脫分圓滿，或者根據百劫、六十劫等，那麼對於現身堪能證得八種上果的緣故，使有『芽』也不生長。『又有一種住在學地乃至不再更生』的人，欲界（Kāmadhātu）的生命終結，上界仍然存在。與此相反，應當知道一切有『芽』都能夠增長的人，與上面三種人相反，就是外凡有『芽』增長。 第三解說『見』的大染污。景師說，一是『見』，二是其餘的煩惱。『見』的雜染，是計度『我』和『我所』，便有所餘，這是根本，各種外道工具都趨向於此。其餘四種『見趣』，六十二見等，以『我見』為根本。其餘的煩惱是第二種雜染。而且『見』染污脫離的時候，對於其餘的也脫離，不是其餘的脫離的時候，各種『見』也脫離。為什麼呢？因為由此中生起的人，依靠世間道乃至脫離無所有處（Ākiṃcanyāyatana）的貪慾而未脫離身見的人，就是伏修而不伏『見』。又可以斷除『見』修惑也斷除。由於這種『見』的緣故，對於下地和上地所有諸行的和合雜染自體，不觀察差別，總計為『我』或者計為『我所』。這段文字是說『我見』，總計九種。

【English Translation】 English version The woman's name is Mādangī. The Caṇḍāla man's name is Mātaṅga. These two are common names. This woman lives solely by sweeping. Worldly people falsely establish great wealth. The Tathāgata also speaks of great wealth in accordance with them. In the second explanation of the 'sprout' section, first is the general indication, second is the brief explanation, and last is the extensive analysis. In the brief explanation, first analyze one 'cause,' then clarify two 'conditions.' Master Jing says that the five types of practitioners include: 1. The self-nature of all actions; 2. The causes and conditions of all actions; 3. Defiled causes; 4. Pure causes; 5. Is pure. 'Cause' is the five types of purity. Among these five, defiled causes and conditions are the seeds of afflictions, following the Ālaya-consciousness as the 'cause,' and using the four abodes of consciousness as the 'conditions.' Also, due to the lustrous power of joy and greed, the 'sprout' continues uninterrupted, which is called 'condition.' Master Da and others say that the five aggregates are the five types of practice. In the analysis, it is said that 'among these, there is one who will never be born,' this person now creates new karma and increases it, later becoming an Arhat, causing the seed to decay, and even if there is a 'sprout,' it will not grow. It is said that 'there is also one who, even if there is a sprout later, it will not grow,' this is based on the perfection of cultivating the liberation division, or based on hundreds of kalpas, sixty kalpas, etc., then for the present body to be capable of attaining the eight superior fruits, therefore, even if there is a 'sprout,' it will not grow. 'There is also one who dwells in the stage of learning and will not be born again,' the life of the desire realm (Kāmadhātu) ends, the upper realms still exist. Contrary to this, it should be known that all those who have 'sprouts' can grow, contrary to the above three types of people, that is, the outer ordinary person has 'sprouts' that grow. The third explains the great defilement of 'views.' Master Jing says that one is 'views,' and the other is the remaining afflictions. The defilement of 'views' is to calculate 'self' and 'what belongs to self,' then there is something remaining, this is the root, and various external tools tend towards this. The remaining four types of 'view-pursuits,' the sixty-two views, etc., take 'self-view' as the root. The remaining afflictions are the second type of defilement. Moreover, when the defilement of 'views' is detached, the rest are also detached, not when the rest are detached, the various 'views' are also detached. Why? Because the person who arises from this, relying on the worldly path and even detaching from the desire of the realm of nothingness (Ākiṃcanyāyatana) without detaching from the view of self, is one who subdues cultivation but does not subdue 'views.' Also, the delusions of 'views' and cultivation can be cut off. Because of this 'view,' for the combined and defiled self-nature of all actions in the lower and upper realms, without observing the differences, it is generally calculated as 'self' or calculated as 'what belongs to self.' This passage speaks of 'self-view,' totaling nine types.

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地諸行為我所由。出世道先斷身見后永斷所餘煩惱。是故唯見雜染是大雜。染達師。云見所斷一切惑名見雜染。修所斷一切惑名余煩惱。除身見以外所餘四見。名諸外見趣。此文既云未脫薩迦耶見。故知依世間道但伏修惑不伏見惑。又云于下上地所有諸行和雜自體不觀差別。故知大乘義我見亦緣自他地。然總緣非別緣。但身在下欲界地方緣上地。故上文云由生此者。然不見有文身生上地我見緣下地。自撿次下文。欲似生上地亦緣下地法為我。故三總計為我或計我所由此因緣雖升有頂而後退還。三藏云身生上地者。身亦緣下地法為我。如抉擇文上地貪緣下地。此亦如是。第四解一趣應知。由三種相道名一趣。謂于異生地以五行相觀察諸行。則此諸行於二時中修治令凈。謂於行向學地及無學地。足前異生為三相也。云何名五行下。別出五行。達師云。言五處者。五蘊處也。言自性者。但是苦諦所攝有漏諸行自性。言諸行因緣者。集諦所攝能感苦諦因緣也。雜染因緣者。喜受也。清凈因緣者。過患也。清凈者。所得滅諦也。第五解學。景師釋云。言何等五行謂觀察諸行諸行因緣雜染因緣清凈因緣滅寂靜故者。總合前五為一也。趣向清凈道出離故。即是前清凈因。諸行種種眾多性故。則第一諸行自性。各自種子所生故者。別解

【現代漢語翻譯】 現代漢語譯本 『地諸行』（Dizhu Xing）：是我所依之處。出世之道先斷除『身見』（Sanjaya-ditthi，認為五蘊為我），然後永遠斷除其餘的煩惱。因此，僅僅見到雜染是最大的雜染。『達師』（Da Shi）說：見所斷的一切迷惑，名為『見雜染』（見惑）；修所斷的一切迷惑，名為『余煩惱』（修惑）。除了『身見』以外，其餘的四種見，名為『諸外見趣』。這段文字既然說沒有脫離『薩迦耶見』（Sakkaya-ditthi，有身見），因此可知依靠世間道，只能降伏修惑，不能降伏見惑。又說，對於下地和上地所有的諸行，和合雜染自體，不觀察差別。因此可知大乘義的我見，也緣于自地和他地，然而總緣，不是別緣。只是身在下欲界地方，緣于上地。所以上文說『由生此者』。然而沒有見到有文字說身生上地，我見緣于下地。自己檢查下面的文字。好像說生於上地，也緣于下地法為我。所以三者總計為我，或者計為我所，由此因緣，雖然升到有頂，然後退還。三藏說身生上地的人，身也緣于下地法為我。如《抉擇文》所說，上地的貪緣于下地，此亦如此。 第四，解釋『一趣』（Eka-gati）應當知道，由三種相的道，名為『一趣』。即對於異生（凡夫），以五行相觀察諸行，則此諸行於二時中修治令凈。即於行向學地及無學地。加上前面的異生，為三相。什麼是五行呢？下面分別說明五行。『達師』說：所說的『五處』，是五蘊處。所說的『自性』，但是苦諦所攝的有漏諸行的自性。所說的『諸行因緣』，是集諦所攝的能感苦諦的因緣。『雜染因緣』，是喜受。『清凈因緣』，是過患。『清凈』，是所得的滅諦。第五，解釋『學』。『景師』解釋說：所說的何等為五行，即觀察諸行、諸行因緣、雜染因緣、清凈因緣、滅寂靜故，總合前面的五種為一種。趣向清凈道出離的緣故，即是前面的清凈因。諸行種種眾多性的緣故，則是第一諸行的自性。各自種子所生的緣故，分別解釋。

【English Translation】 English version 'Dizhu Xing' (The actions of the earth): are what I depend on. The path of transcendence first cuts off 'Sanjaya-ditthi' (belief in a self, viewing the five aggregates as self), and then permanently cuts off the remaining afflictions. Therefore, merely seeing defilement is the greatest defilement. 'Da Shi' (The Teacher) says: All the delusions cut off by view are called 'view defilements' (delusions of view); all the delusions cut off by cultivation are called 'remaining afflictions' (delusions of cultivation). Apart from 'Sakkaya-ditthi' (self-view), the remaining four views are called 'external views'. Since this text says that one has not escaped 'Sakkaya-ditthi' (belief in a self), it can be known that relying on the worldly path can only subdue delusions of cultivation, but not delusions of view. It also says that for all the actions of the lower and upper realms, the combined and defiled self is not observed for differences. Therefore, it can be known that the Mahayana meaning of self-view also relates to one's own realm and other realms, but it is a general relation, not a specific relation. It is just that the body is in the lower desire realm, relating to the upper realm. Therefore, the previous text says 'by those born here'. However, there is no text that says that when the body is born in the upper realm, self-view relates to the lower realm. Check the following text yourself. It seems to say that being born in the upper realm also relates to the lower realm's dharma as self. Therefore, the three are collectively considered as self, or considered as belonging to self, and because of this cause, although one ascends to the peak of existence, one then retreats. The Tripitaka says that the body born in the upper realm also relates to the lower realm's dharma as self. As the 'Decision Text' says, the greed of the upper realm relates to the lower realm, and this is also the case. Fourth, the explanation of 'Eka-gati' (one course) should be known, that the path of three aspects is called 'one course'. That is, for ordinary beings (pudgala), observing all actions with five aspects, then these actions are cultivated and purified in two times. That is, in the path towards the learning stage and the non-learning stage. Adding the previous ordinary being, there are three aspects. What are the five aspects? The following separately explains the five aspects. 'Da Shi' says: The so-called 'five places' are the five aggregates. The so-called 'nature' is only the nature of the contaminated actions included in the truth of suffering. The so-called 'causes and conditions of actions' are the causes and conditions included in the truth of accumulation that can cause the truth of suffering. 'Defiled causes and conditions' are pleasant feelings. 'Pure causes and conditions' are faults. 'Pure' is the attained truth of cessation. Fifth, the explanation of 'learning'. 'Jing Shi' explains: What are the five aspects, that is, observing actions, causes and conditions of actions, defiled causes and conditions, pure causes and conditions, and the cessation of tranquility, combining the previous five into one. Because of the course towards the pure path of liberation, it is the previous pure cause. Because of the various and numerous natures of actions, it is the nature of the first actions. Because they are born from their respective seeds, it is a separate explanation.

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因也。各待余緣所生起者。別解諸行緣也。此後二合解諸行因緣也。達師云言五處者。如前。此中五種差別行相。總牒前五行相以為初差別行相。二趣向清凈道出離故。是第二行相。助成初行相故。第一行相得清凈出離。三諸行種種眾多性故是第三行相。此行相重釋成諸行自性。四各自種子所生起故。是第四行相。重成諸行因緣。五各待余緣所生起故。是第五行相。總釋前四行相待緣而生也。有釋。總夫五行略作四諦。一苦諦。則初諸行。二集諦。則次二行境。三滅諦。則第四行境。緣滅寂靜得清凈故。論云滅寂靜故。意在於此。道諦則第五行。道既自清。能令凈滅故。下三句重解。初之一句釋上諸行。后之二句釋行因緣。第六解四怖。景師釋云。由四因緣於二處所發生恐怖能為障礙者。一于有為諸行生怖。二于涅槃生怖。由生怖畏於其聖教及以涅槃不生受樂。名為障礙。由四者。一于位生怖。謂于非聖位中生起恐怖。二者若依此法生起。謂于諸行計我我所為依。聞說無我而生恐怖。三者如是生起者。謂由二種諸行變壞生起恐怖。一由異緣所變壞者違順異緣故或老病緣而生恐怖。二由自心起邪分別而變壞於一境中邪心分別或有或無常無常等而生恐怖。四者行相生起者。謂于所愛慮恐當變壞生怖行相。于正變壞生煩惱行

【現代漢語翻譯】 現代漢語譯本：是『因』（hetu）也。各自依賴其餘的因緣所生起的。分別解釋諸行的因緣。此後將兩者合起來解釋諸行的因緣。達師（Dharmatrata）所說的五個方面，如前所述。這其中有五種差別的行相。總括前面的五種行相作為第一個差別的行相。二，趣向清凈解脫之道，所以是第二個行相。幫助成就第一個行相，所以第一個行相得以清凈解脫。三，諸行種種眾多，所以是第三個行相。這個行相重新解釋成就諸行的自性。四，各自從種子生起，所以是第四個行相。重新成就諸行的因緣。五，各自依賴其餘的因緣所生起，所以是第五個行相。總的解釋前面的四種行相是依賴因緣而生起的。有一種解釋，總括這五個行相，簡略地概括為四聖諦。一，苦諦，就是最初的諸行。二，集諦，就是其次的兩個行境。三，滅諦，就是第四個行境，因緣滅盡而寂靜，所以得到清凈。論中說，因為滅盡寂靜的緣故，意圖就在於此。道諦就是第五個行相，道既自身清凈，能夠使滅盡清凈。下面三句重新解釋，第一句解釋上面的諸行，後面的兩句解釋行的因緣。第六，解釋四種怖畏。景師（Jing Shi）解釋說，由於四種因緣在兩個處所發生恐怖，能夠成為障礙。一，對於有為諸行產生怖畏。二，對於涅槃產生怖畏。由於產生怖畏，對於聖教以及涅槃不生起受用和喜樂，這叫做障礙。由四種因緣導致：一，對於位產生怖畏，指的是在非聖位中生起恐怖。二，如果依賴此法生起，指的是對於諸行執計為我、我所，作為所依賴的對象。聽到解說無我而生起恐怖。三，像這樣生起，指的是由於兩種諸行的變壞而生起恐怖。一種是由異緣所變壞，因為違背順從不同的因緣，或者因為衰老、疾病的因緣而生起恐怖。另一種是由自己的心生起邪分別而變壞，在同一個境界中，邪心分別或者是有，或者是無常、無常等等而生起恐怖。四，行相生起，指的是對於所愛戀的事物，顧慮恐怕將要變壞而生起怖畏的行相，對於正在變壞的事物生起煩惱。

【English Translation】 English version: It is 'hetu' (cause). Each arises depending on other conditions. Separately explaining the conditions of all phenomena. Hereafter, combining the two to explain the causes and conditions of all phenomena. The five aspects mentioned by Dharmatrata, as previously stated. Among these, there are five different characteristics. Summarizing the previous five characteristics as the first different characteristic. Second, heading towards the path of pure liberation, hence it is the second characteristic. Assisting in the accomplishment of the first characteristic, therefore the first characteristic attains pure liberation. Third, all phenomena are various and numerous, hence it is the third characteristic. This characteristic re-explains and accomplishes the nature of all phenomena. Fourth, each arises from its own seed, hence it is the fourth characteristic. Re-accomplishing the causes and conditions of all phenomena. Fifth, each arises depending on other conditions, hence it is the fifth characteristic. Generally explaining that the previous four characteristics arise depending on conditions. One explanation is that these five characteristics are summarized into the Four Noble Truths. First, the Truth of Suffering, which is the initial all phenomena. Second, the Truth of the Origin of Suffering, which is the next two realms of phenomena. Third, the Truth of the Cessation of Suffering, which is the fourth realm of phenomena, because the conditions are extinguished and tranquil, hence purity is attained. The treatise says, 'Because of the extinction and tranquility,' the intention lies in this. The Truth of the Path is the fifth characteristic, the path itself is pure, and it can purify extinction. The following three sentences re-explain, the first sentence explains the above all phenomena, and the latter two sentences explain the causes and conditions of phenomena. Sixth, explaining the four fears. Jing Shi explains that due to four causes, fear arises in two places, which can become obstacles. First, fear arises towards conditioned phenomena. Second, fear arises towards Nirvana. Because of the arising of fear, one does not generate enjoyment and delight towards the holy teachings and Nirvana, this is called an obstacle. Caused by four conditions: First, fear arises towards the position, referring to the arising of fear in a non-holy position. Second, if it arises depending on this dharma, referring to clinging to phenomena as 'I' and 'mine,' as objects of reliance. Hearing the explanation of no-self, fear arises. Third, arising in this way, referring to the arising of fear due to the decay of two kinds of phenomena. One is decay caused by different conditions, because of opposing and conforming to different conditions, or because of the conditions of old age and sickness, fear arises. The other is decay caused by one's own mind generating wrong discriminations, in the same realm, the wrong mind discriminates whether there is or is not, permanence, impermanence, etc., and fear arises. Fourth, the arising of characteristics, referring to the characteristic of fearing that the beloved things will decay, and generating afflictions towards things that are decaying.

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相等。上來總是第一于有為行而生怖畏。又于涅槃分別自體永變壞起怖畏行相。如是行相差別轉時。於樂聖教及愛樂涅槃不生愛樂。名障二處。又由二門于所緣境自所行處我我所執差別而轉。謂推求是見。領受是受。有釋。此中則諸行行因緣等五行所觀名五處所也。第七解善說惡說宿住隨念差別。景師解云。此中先依惡說計常無常。善說不爾。次依惡說不如實知苦生愛味。於三世行如次生顧欣。及不能修厭離離欲。善說法者與彼相違。第三惡說法者。如是邪行四染所染能感復有四此二種增上力已下。釋其廢立。偏說見慢及貪所以。可知。于諸行中不校量他等名見校量名慢如是邪執是無明品者。總說見慢以為無明。由此為先發起貪著名愛品也。由此二種根本煩惱于生死中流轉不絕者。無明為前緣起初。貪愛為後緣起初。故生死不斷。善說能斷四種雜染也。達師云。雖有餘煩惱已下。釋通伏難。外人難云。有無量煩惱云何但說見慢愛三種為煩惱雜染耶。今略釋通云。雖有餘惑而但取此三者。最勝強故偏說也。爾所煩惱已下。別廣通伏難。又於此中見及我慢已下。散釋經中諸名差別。大門第十解無厭等者。頌列八門。一無厭患無慾。二無亂問記。三相。四障。五希奇。六無因。七毀。八純染俱后。長行釋中初解無慾。初正辨

【現代漢語翻譯】 現代漢語譯本 相等。總是首先對有為之行產生怖畏。又對涅槃（Nirvana，寂滅）分別自體永恒變壞而生起怖畏之行相。如此行相差別轉變時，對於喜樂的聖教以及愛樂涅槃不生愛樂，這叫做障礙二處。又通過兩種途徑，對於所緣之境、自身所行之處，產生我與我所的執著差別而轉變。所謂推求是見解，領受是感受。有一種解釋是，這裡所說的諸行、行因緣等五行所觀，名為五處所。第七是理解善說與惡說在宿住隨念上的差別。景師解釋說，這裡首先是依據惡說而計度常與無常，善說則不然。其次是依據惡說不如實知苦的生起與愛味，對於三世之行依次產生顧戀與欣樂，以及不能修習厭離與離欲。善說法者與此相反。第三是惡說法者，像這樣被四種雜染所染，能夠感得復有，這兩種增上力以下，解釋其廢立。偏重說明見慢以及貪愛的原因，可以理解。在諸行中不校量他人等同於自己，這叫做見解；校量則叫做慢。像這樣邪執是屬於無明品類。總的說來，見與慢可以作為無明。由此為先，發起貪著名為愛品。由此兩種根本煩惱在生死中流轉不絕。無明是前緣起之初，貪愛是後緣起之初，所以生死不斷。善說能夠斷除四種雜染。達師說，雖然有其餘煩惱以下，解釋通達並降伏疑難。外人提出疑問說，有無量煩惱，為什麼只說見、慢、愛三種是煩惱雜染呢？現在簡略地解釋通達並降伏疑難說，雖然有其餘迷惑，但只取這三種，是因為它們最殊勝強盛，所以偏重說明。那些煩惱以下，分別廣泛地解釋通達並降伏疑難。又在這裡，見及我慢以下，分散解釋經中的各種名稱差別。大門第十解釋無厭等，用頌列出八門：一、無厭患無慾；二、無亂問記；三、相；四、障；五、希奇；六、無因；七、毀；八、純染俱后。長行解釋中首先解釋無慾，首先正確地辨析。

【English Translation】 English version Equality. It always begins with fear arising from conditioned actions (有為行). Furthermore, it involves fear arising from the perception of the self in Nirvana (涅槃, cessation of suffering) as eternally changing and decaying. When such differing aspects of perception transform, no love or longing arises for the joyful teachings of the saints or for the bliss of Nirvana. This is called obstructing the two places. Moreover, it transforms through two paths, with differentiations of 'I' and 'mine' attachments to the objects of perception and the places where one acts. 'Seeking' is called view, and 'receiving' is called feeling. One explanation is that the contemplation of the five aggregates (五行), the causes of actions, etc., are called the five abodes. Seventh is understanding the differences between good and bad speech in recollection of past lives. Jing Shi explains that initially, based on bad speech, one calculates permanence and impermanence, while good speech does not. Secondly, based on bad speech, one does not truly know the arising and savoring of suffering, and towards the actions of the three times, one generates attachment and joy in sequence, and is unable to cultivate revulsion and detachment. Those who speak well are the opposite of this. Thirdly, those who speak badly, being tainted by the four defilements, are able to experience rebirth. The following two kinds of increasing power explain their establishment and rejection. The reasons for emphasizing view, pride, and attachment can be understood. Not comparing oneself to others in actions is called view; comparing is called pride. Such wrong views belong to the category of ignorance (無明). Generally speaking, view and pride can be considered ignorance. From this, attachment, known as love (愛), arises. Because these two fundamental afflictions cause continuous wandering in samsara (生死, cycle of birth and death), ignorance is the initial cause, and attachment is the later cause, so samsara is unbroken. Good speech can cut off the four kinds of defilements. Da Shi says, 'Although there are other afflictions,' explaining how to overcome difficulties. Outsiders question, 'There are countless afflictions, why only speak of view, pride, and love as defilements?' Now, briefly explaining how to overcome difficulties, 'Although there are other delusions, only these three are taken because they are the most supreme and powerful, so they are emphasized.' Those afflictions below, separately and broadly explain how to overcome difficulties. Furthermore, here, view and self-pride below, dispersedly explain the differences in various names in the sutras. The tenth great gate explains non-weariness, etc., listing the eight gates in verse: 1. Non-weariness, non-desire; 2. Non-confused questions and answers; 3. Characteristics; 4. Obstacles; 5. Wonder; 6. Without cause; 7. Destruction; 8. Pure defilement together later. The long explanation first explains non-desire, first correctly distinguishing.

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無厭欲。復又有厭欲。第二解無亂問記。初總標舉二種者。后別解二種。前中。若有凈信者好心問者。或諸外道來請問者噁心問者。自別解二種。先偏問生滅辨無亂記。后約問梵行辨無亂記。前中謂依中道者。依中道答也。于諸行中問生滅時不增有情不減實事者。不增益有真實眾生是真生滅。以眾生假立無有法體。可辨生滅因緣之法。幻有有生有滅。不得撥言因緣之法無生無滅成損減也。唯于諸行安立生滅不亂而記。自下明離二邊。第二約問梵行辨無亂記中。景師云。或後有言何因緣故乃于沙門喬答摩所修習梵行等者。當瑜婆摩羅子。若得此問至名不亂記者。或有問言何故乃于眾多沙門中偏標道逾婆摩羅子等名修梵行。不道餘人名耶。若得此問。應如前說。若於眾中全不標一人之名則不知說何等眾修習梵行。覆成損減。若廣述余沙門名則大繁廣。便成增益。今呼一名等餘一切。離於增減。若謂有情能修染凈名增。說都無修習名減。若為諸行厭離欲滅而修習者是名中道也。更有一釋。言喬答摩者。則舊名瞿曇也。是佛種姓。有問何緣乃于佛所修習梵行。若得此問依中道記。謂不增益有實有情修習染凈。亦不損減都無修習也。第三解相。有為無為名有三相。言異性異性者。未死已來同類生滅唸唸別故名異性異性。轉變異性

【現代漢語翻譯】 現代漢語譯本： 無厭欲（沒有止境的慾望）。復又有厭欲（又有想要停止慾望的念頭）。第二解無亂問記（第二種解答是關於不混亂的提問記錄）。 初總標舉二種者（首先總括地提出兩種情況）。后別解二種（然後分別解釋這兩種情況）。前中（在第一種情況中）。若有凈信者好心問者（如果是有清凈信仰的人，善意地提問），或諸外道來請問者噁心問者（或者其他學說的人前來請教，惡意地提問）。自別解二種（分別解釋這兩種情況）。先偏問生滅辨無亂記（首先側重於詢問生滅的問題，辨別不混亂的記錄）。后約問梵行辨無亂記（然後圍繞詢問梵行的問題，辨別不混亂的記錄）。前中謂依中道者（第一種情況中，指的是依據中道的人）。依中道答也（依據中道來回答）。于諸行中問生滅時不增有情不減實事者（在各種現象中詢問生滅時，不增加有情，不減少真實的事實）。不增益有真實眾生是真生滅（不增加有真實的眾生，認為這是真實的生滅）。以眾生假立無有法體（因為眾生是虛假的，沒有實在的本體）。可辨生滅因緣之法（可以辨別生滅因緣的法則）。幻有有生有滅（虛幻的存在有生有滅）。不得撥言因緣之法無生無滅成損減也（不能否定因緣之法沒有生滅，這樣就成了減少）。唯于諸行安立生滅不亂而記（只是在各種現象中安立生滅，不混亂地記錄）。自下明離二邊（下面說明遠離兩種極端）。 第二約問梵行辨無亂記中（第二種圍繞詢問梵行辨別不混亂的記錄中）。景師云（景師說）。或後有言何因緣故乃于沙門喬答摩（Śramaṇa Gautama，沙門瞿曇，釋迦牟尼佛）所修習梵行等者（或者後來有人問，因為什麼緣故要在沙門喬答摩那裡修習梵行等等）。當瑜婆摩羅子（應該問瑜婆摩羅子）。若得此問至名不亂記者（如果得到這樣的問題，直到名字不混亂的記錄）。或有問言何故乃于眾多沙門中偏標道逾婆摩羅子等名修梵行（或者有人問，為什麼要在眾多沙門中特別標出瑜婆摩羅子等人的名字來修梵行），不道餘人名耶（而不說其他人的名字呢）。若得此問（如果得到這樣的問題）。應如前說（應該像前面說的那樣回答）。若於眾中全不標一人之名則不知說何等眾修習梵行（如果在眾人中完全不標出一個人的名字，就不知道說的是哪些人在修習梵行）。覆成損減（又成了減少）。若廣述余沙門名則大繁廣（如果廣泛地敘述其他沙門的名字，就會非常繁瑣）。便成增益（就成了增加）。今呼一名等餘一切（現在只說一個名字，就等於說了一切）。離於增減（遠離了增加和減少）。若謂有情能修染凈名增（如果說有情能夠修習染污和清凈，就叫做增加）。說都無修習名減（說完全沒有修習，就叫做減少）。若為諸行厭離欲滅而修習者是名中道也（如果爲了各種現象的厭離、慾望的熄滅而修習，這就叫做中道）。 更有一釋（還有一種解釋）。言喬答摩者（說到喬答摩）。則舊名瞿曇也（就是以前的名字瞿曇）。是佛種姓（是佛的種姓）。有問何緣乃于佛所修習梵行（有人問，因為什麼緣故要在佛那裡修習梵行）。若得此問依中道記（如果得到這樣的問題，依據中道來記錄）。謂不增益有實有情修習染凈（就是不增加有真實的有情修習染污和清凈）。亦不損減都無修習也（也不減少完全沒有修習）。 第三解相（第三種解釋是關於相）。有為無為名有三相（有為和無為叫做有三種相）。言異性異性者（說到異性異性）。未死已來同類生滅唸唸別故名異性異性（未死之前，同類的生滅，每個念頭都不同，所以叫做異性異性）。轉變異性（轉變的異性）。

【English Translation】 English version: Avidya (Unquenchable desire). Furthermore, there is Viraga (the desire to stop desire). The second explanation is about the record of questions without confusion. The first generally points out two kinds of situations. The latter separately explains the two kinds. In the first, if there are people with pure faith who ask with good intentions, or if other schools come to ask with bad intentions. Separately explain the two kinds. First, focus on asking about birth and death to distinguish the record without confusion. Then, around asking about Brahmacharya (pure conduct), distinguish the record without confusion. In the first case, it refers to those who rely on the Middle Way. Answer according to the Middle Way. When asking about birth and death among all phenomena, do not increase sentient beings, do not reduce real facts. Do not increase the existence of real sentient beings, considering this as true birth and death. Because sentient beings are false and have no real substance. The law of birth and death can be distinguished by cause and condition. Illusory existence has birth and death. It is not allowed to deny that the law of cause and condition has no birth and death, which would be a reduction. Only in all phenomena, establish birth and death without confusion and record it. The following explains being away from the two extremes. In the second case, around asking about Brahmacharya, distinguish the record without confusion. Jing Shi said, 'Or later someone asks, for what reason should one practice Brahmacharya at Śramaṇa Gautama's (沙門喬答摩, Śramaṇa Gautama, Shakyamuni Buddha) place?' It should be asked to Yuvamalaraja. If you get this question until the name is not confused. Or someone asks, why should Yuvamalaraja's name be specially marked among many Śramaṇas to practice Brahmacharya, and not say the names of others? If you get this question, you should answer as before. If no one's name is marked in the crowd, it is not known which people are practicing Brahmacharya. It becomes a reduction again. If the names of other Śramaṇas are widely described, it will be very cumbersome. It becomes an increase. Now, saying one name is equal to saying everything. Away from increase and decrease. If it is said that sentient beings can cultivate defilement and purity, it is called increase. Saying that there is no cultivation at all is called decrease. If one cultivates for the aversion and extinction of desires for all phenomena, this is called the Middle Way. There is another explanation. When it comes to Gautama, it is the old name Gotama. It is the Buddha's lineage. Someone asks, for what reason should one practice Brahmacharya at the Buddha's place? If you get this question, record it according to the Middle Way. That is, do not increase the real sentient beings cultivating defilement and purity. Nor does it reduce that there is no cultivation at all. The third explanation is about characteristics. Conditioned and unconditioned are called having three characteristics. When it comes to different nature and different nature. Before death, the birth and death of the same kind, each thought is different, so it is called different nature and different nature. Transformation of different nature.

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者。如命終已從有根生無根也。第四解障。初辨障無障。二明聖者之相。于中先明二相。一諸根除障。二蒙佛所記。次明三相。景師云。由二種相乃至我已了知者。今遇聖人。由三種相記莂聖者應言由二種即是向前二種聖者之相。一種姓滿故二但物類者記已命終等。下釋經文。法隨法者。法謂正見前行聖道。隨法者謂依彼聞思作意等。又我未曾惱亂正法所依處者。猶是世尊世尊是正法所依。直道應言我未曾惱亂世尊。達師云。但記物類者。如余經云佛為答婆摩羅子記命過次後所生之處。言答婆摩羅子者。此雲物類也。有釋此中三相者。一法。二隨法。三不惱正法所依處。第五解希奇法。略有二種。一者未信令信已信令增長。二者速于聖教令得悟入。言初中后善者。如前攝異門分中所明七善中初時善門也。言現在過去二世別故名第二差別者。現在名此世。過去名他。對前欲界此也。上界他世。故云第二差別。第六解無因。言由二種相者。一于生起因緣不了知故。二于滅盡因緣不了知故。第七解毀中。先解毀。后解滅二無智。前中。略有二種。一唯語言而自讚毀他。二說法正行雖無贊毀而是真實自讚毀他。第八解能染俱後門。景師云。十一相者。此五蘊即為五。又由一向下是第六。又由染凈已下後有二相。足前為八。又由

【現代漢語翻譯】 現代漢語譯本 者。如命終已從有根生無根也。第四解障。初辨障無障。二明聖者之相。于中先明二相。一諸根除障。二蒙佛所記。次明三相。景師云。由二種相乃至我已了知者。今遇聖人。由三種相記莂聖者應言由二種即是向前二種聖者之相。一種姓滿故二但物類者記已命終等。下釋經文。法隨法者。法謂正見前行聖道。隨法者謂依彼聞思作意等。又我未曾惱亂正法所依處者。猶是世尊世尊是正法所依。直道應言我未曾惱亂世尊。達師云。但記物類者。如余經云佛為答婆摩羅子（Dabba Mallaputta，物類）記命過次後所生之處。言答婆摩羅子（Dabba Mallaputta）者，此雲物類也。有釋此中三相者。一法。二隨法。三不惱正法所依處。第五解希奇法。略有二種。一者未信令信已信令增長。二者速于聖教令得悟入。言初中后善者。如前攝異門分中所明七善中初時善門也。言現在過去二世別故名第二差別者。現在名此世。過去名他。對前欲界此也。上界他世。故云第二差別。第六解無因。言由二種相者。一于生起因緣不了知故。二于滅盡因緣不了知故。第七解毀中。先解毀。后解滅二無智。前中。略有二種。一唯語言而自讚毀他。二說法正行雖無贊毀而是真實自讚毀他。第八解能染俱後門。景師云。十一相者。此五蘊即為五。又由一向下是第六。又由染凈已下後有二相。足前為八。又由

【English Translation】 English version Thus, having died, one is born from the rooted to the rootless. Fourth is the explanation of obstacles. First, distinguish between obstacles and no obstacles. Second, clarify the characteristics of a holy person. Among these, first clarify two characteristics: 1. The roots are free from obstacles. 2. Receiving prediction from the Buddha. Next, clarify three characteristics. Jing Shi says, 'From two characteristics, up to 'I have already understood,' one now encounters a holy person. The prediction of a holy person through three characteristics should be stated as 'from two characteristics,' which are the aforementioned two characteristics of a holy person. One is the fulfillment of lineage, and two are merely material beings who are predicted after death, etc.' The following explains the sutra text. 'Dhamma following Dhamma' (法隨法): 'Dhamma' (法) refers to the Right View preceding the holy path. 'Following Dhamma' (隨法) refers to relying on hearing, thinking, and attention, etc. 'Moreover, I have never troubled the place where the Right Dhamma relies' refers to the World Honored One (世尊), who is the reliance of the Right Dhamma. It should be directly stated as 'I have never troubled the World Honored One (世尊).' Da Shi says, 'Merely predicting material beings, as in other sutras, the Buddha predicted Dabba Mallaputta's (答婆摩羅子, material being) place of rebirth after death.' 'Dabba Mallaputta' (答婆摩羅子) means 'material being.' Some explain these three characteristics as: 1. Dhamma (法). 2. Following Dhamma (隨法). 3. Not troubling the place where the Right Dhamma relies. Fifth is the explanation of wondrous Dhamma. Briefly, there are two types: 1. Causing those who have not believed to believe, and causing those who have already believed to increase their faith. 2. Quickly attaining enlightenment in the holy teachings. 'The initial, middle, and final goodness' refers to the initial time of goodness among the seven goodnesses explained in the previous Compendium of Different Meanings section. 'The second difference is named because of the distinction between the present and past two worlds.' The present is named 'this world,' and the past is named 'the other.' In contrast to the desire realm, this is 'this world,' and the upper realms are 'the other world.' Hence, it is called the second difference. Sixth is the explanation of no cause. 'From two characteristics: 1. Not understanding the causes and conditions of arising. 2. Not understanding the causes and conditions of cessation.' Seventh is the explanation of destruction. First, explain destruction, then explain the two ignorances of annihilation. In the former, there are briefly two types: 1. Praising oneself and disparaging others through mere words. 2. Although there is no praise or disparagement in the Dharma teaching and righteous conduct, it is truthfully praising oneself and disparaging others. Eighth is the explanation of the gate of defilement and conjunction. Jing Shi says, 'Eleven characteristics: these five aggregates are five. Furthermore, from one downward is the sixth. Furthermore, from defilement and purity onward, there are two characteristics. Adding to the previous, there are eight. Furthermore, by'

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三相足前為十一。亦可知前三世內外粗細好惡遠近等五門。有十一種。達師等但述后解。大門第十一解少欲住等。先頌列十八門。一少欲。二自性等中有三門。記三後有三門。是則初句有八門。第九似正法。第十疑癡處所。十一不記。十二變壞。十三大師記。十四三見滿。十五外愚相。末後等字復有三門。長行釋中初解少欲住三種相。如來心入少欲住中。舍事現觀理。名人少欲。一由作事究竟。二由弟子厭行已成。三為化導多事業人令少欲故。又如前說如來入于寂靜天住等者。如前第八十六卷說。由八因緣如來入于寂靜天住乃至廣說。第二解自性。景師云。諸所化者略有四種所調伏性。總數有四。列中但三。將知舉數錯也。草本亦錯。應改為三。更有一釋。愚癡放逸離為二也。第三解於四處生恭敬住速證無上。景師云。恭敬體性無文。依小乘明愛敬。愛是信。敬是漸。今此中尋詮。似取信欲為恭敬體。達師云。於四處中能生恭敬之相。故有四相。言四處者。即下云于所得。第四解三無上。景師云。此中總說智斷現法樂住者。智是智無上。斷是不動心解脫。樂速通行是現法樂住。言當知一切阿羅漢行皆得名為樂速通等者。依此後解。即知前正行無上謂樂速通者。即據一切羅漢之行名樂速通。非約于地辨四行門。達師又云

【現代漢語翻譯】 現代漢語譯本 三相具足之前有十一種。也可以知道前三世內外粗細好壞遠近等五個方面，有十一種。Dashi（達師）等人只闡述了後面的解釋。第十一大類解釋是少欲住等。首先用頌文列出十八種法門：一是少欲，二是自性等，其中有三種法門。記錄三種，之後有三種法門。那麼第一句就有八種法門。第九是相似正法，第十是疑惑癡迷之處，第十一是不記錄，第十二是變壞，第十三是大師的記錄，第十四是三種見解圓滿，第十五是外道的愚癡之相。最後等等字樣又包含三種法門。長行解釋中，首先解釋少欲住的三種相。如來的心進入少欲住中，捨棄世俗之事，顯現觀照真理，這被稱為少欲。一是由於做事究竟圓滿，二是由於弟子厭倦修行已經成就，三是爲了教化引導多事業的人，使他們減少慾望。又如前面所說，如來進入寂靜天住等等，如前面第八十六卷所說，由於八種因緣，如來進入寂靜天住，乃至廣說。第二解釋自性。Jingshi（景師）說，所教化的人略有四種可以調伏的根性，總數有四。列舉中只有三種，可以知道舉出的數字是錯誤的。草稿也錯了，應該改為三種。還有一種解釋，愚癡放逸分開為二。第三解釋在四個地方生起恭敬心，安住於此，迅速證得無上果位。Jingshi（景師）說，恭敬的體性沒有明確的文字說明。依據小乘佛教的說法，愛是信，敬是漸。現在在這裡尋找詮釋，似乎是取信和欲作為恭敬的體性。Dashi（達師）說，在四個地方能夠生起恭敬的相，所以有四種相。所說的四個地方，就是下面所說的『于所得』。第四解釋三種無上。Jingshi（景師）說，這裡總說智、斷、現法樂住，智是智無上，斷是不動心解脫，樂速通行是現法樂住。所說『應當知道一切阿羅漢的修行都可以稱為樂速通』等等，依據後面的解釋，就知道前面所說的正行無上是指樂速通，這是根據一切阿羅漢的修行而稱為樂速通，不是根據于地的不同來區分四種修行法門。Dashi（達師）又說。

【English Translation】 English version Before the complete three aspects, there are eleven. It is also possible to know the five aspects of the past three lives, including internal and external, coarse and fine, good and bad, near and far, etc., which have eleven types. Dashi (達師) and others only explain the latter interpretation. The eleventh major category of explanation is dwelling in contentment with few desires, etc. First, the eighteen gates are listed in verse: first, few desires; second, self-nature, etc., which include three gates. Record three, followed by three gates. Then the first sentence has eight gates. Ninth is similar to the true Dharma, tenth is the place of doubt and delusion, eleventh is not recorded, twelfth is change and decay, thirteenth is the master's record, fourteenth is the fulfillment of three views, fifteenth is the foolish appearance of outsiders. The final 'etc.' includes three more gates. In the prose explanation, the three aspects of dwelling in contentment with few desires are first explained. The Tathagata's mind enters the dwelling of contentment with few desires, abandoning worldly affairs and manifesting the contemplation of truth, which is called having few desires. First, it is due to the complete accomplishment of tasks; second, it is because disciples are weary of practice and have already achieved it; third, it is to teach and guide people with many affairs, so that they may reduce their desires. Furthermore, as mentioned earlier, the Tathagata enters the dwelling in the tranquil heavens, etc., as mentioned in the previous eighty-sixth volume, due to eight causes, the Tathagata enters the dwelling in the tranquil heavens, and so on. The second explanation is self-nature. Jingshi (景師) said that those who are to be taught roughly have four types of nature that can be tamed, with a total number of four. Only three are listed, which indicates that the number given is incorrect. The draft is also wrong and should be changed to three. There is another explanation: ignorance and negligence are separated into two. The third explanation is to generate reverence in four places, abide in this, and quickly attain the unsurpassed fruit. Jingshi (景師) said that the essence of reverence has no clear textual explanation. According to the teachings of the Hinayana, love is faith, and reverence is gradual. Now, seeking interpretation here, it seems to take faith and desire as the essence of reverence. Dashi (達師) said that there are four aspects of being able to generate reverence in four places. The four places mentioned are what is said below, 'in what is obtained'. The fourth explanation is the three unsurpassed. Jingshi (景師) said that here, the wisdom, cessation, and dwelling in the bliss of the present Dharma are generally discussed. Wisdom is the unsurpassed wisdom, cessation is the liberation of the unmoving mind, and the swift passage of bliss is the dwelling in the bliss of the present Dharma. What is said, 'It should be known that all Arhats' practices can be called the swift passage of bliss,' etc., according to the later explanation, it is known that the previously mentioned unsurpassed right practice refers to the swift passage of bliss, which is based on all Arhats' practices being called the swift passage of bliss, and is not based on the differences in the stages to distinguish the four practices. Dashi (達師) also said.

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。此無學人身所有四行跡併名樂速通行。不名樂遲樂速苦遲等故。下釋所以。云一切粗重永滅故一切所作已辦也。第五解於二時中如實知身見。景師云。於二時中者。第一門。由四種相等。是第二門。即於二時無間證得諸漏永盡。是第三門。下次第解。云何二時。一在異生地。則見道前內凡夫人作無我觀。遍知身見是顛倒執。二在見道時。則見道中斷分別我見。言自性故者至或為我所者。但於五蘊行自性計我我所。處所者謂所緣境者。于無我中橫計有我為所緣境。等起者謂見所攝無明觸生受為緣愛者。明從身見為本。次起見所。明前身見非勝計勝。見取相應。則有無明為緣後生。受緣生愛如是等法。並由從身見之所等起。亦可從彼等起身見。謂由見取緣我非勝計勝。同無明及觸為緣生受。受領於我於我起愛。由此愛我故起身見決定執我。此復有五緣起次第謂界種種性為緣生觸種種性等者。界則六界。猶是六入緣觸。觸緣受。受緣愛。愛緣取等。由果故者乃至一依無我諦察法忍時者。則見道前觀察法無人。二現觀時。則在見道。三得羅漢時。此則列三時。此中一時由彼隨眠薩迦耶見力故有惑有疑乃至謂我當斷不樂趣入者。是障見道前人也。彼于異時雖從此過凈修其心又于聖諦已得現諦等者。是四善根。已得相似諦現觀未

得真見道。于中猶起分別我見慢等障于見道。是第二位中障也。前兩位中由隨眠力能作障礙於第三位由習氣力能作障礙者。一解。此隨順理相同小乘。不說修道有俱生我見及慢。但有見斷分別我見及慢習氣。前二位中有正使種子及起為障名作隨眠。第二更解依實理門。前二位有彼現起分別我見慢等為障名作隨眠是使義故。第三位中俱生見慢現起名習氣。依前分別見慢起故名習氣。又由三緣諸行生長者。釋由三緣異熟行生。或煩惱行生言于異生地能遍智者。知分別見慢虛妄過失。于見地中能得見道所斷諸漏永盡。次斷余結得羅漢等者。此解第三章。即於二時無間證得諸漏永盡。泰師云。有人解修道位亦未斷分別起我慢證是也。三藏不許。達師云。此中一時乃至不樂趣入來。釋第一方便中伏斷時。彼于異時已下。釋第二現觀時。又于聖諦已下。釋第三得阿羅漢時。更有一釋乃至不樂趣入來。釋第一時。彼于異時已下釋見修位。于第三位由習氣力能作障礙者。指第三位但有習氣障礙。第六解五相問起。此即頌中記三門之初也。自性故者當知色等五種自性者。即五蘊也。言還滅故者于諸行中唯欲貪取得斷滅故者。明斷欲取。下釋伏難。言彼于現在不能引故者。彼于現在身上不能引業行故。施設諸行唯有二種者。一生報中造作后

【現代漢語翻譯】 現代漢語譯本 證得真實見道。在此過程中，仍然會生起分別的我見、慢等，這些都會障礙見道。這是在第二位（指見道位）中的障礙。前兩位（指資糧位和加行位）中，由隨眠的力量能夠造成障礙；在第三位（指修道位）中，由習氣的力量能夠造成障礙。這是第一種解釋。這種解釋順應了與小乘相同的道理，認為修道位沒有俱生我見及慢，只有見斷的分別我見及慢的習氣。前二位中有正使的種子，以及生起為障礙，稱為隨眠，是使的含義。第二種解釋依據真實的理門，認為前二位有彼現起的分別我見、慢等作為障礙，稱為隨眠，是使的含義。第三位中，俱生見慢現起，稱為習氣，因為依據之前的分別見慢而生起，所以稱為習氣。又，由於三種因緣，諸行得以生長。解釋為：由於三種因緣，異熟行得以產生，或者煩惱行得以產生。說到在異生地上能夠普遍具有智慧的人，是指知道分別見慢的虛妄過失，在見地中能夠證得見道所斷的各種煩惱永盡。接著斷除其餘的結，證得阿羅漢等。這是對第三章的解釋，即在兩個時間無間地證得各種煩惱永盡。泰師說，有人解釋修道位也未斷除分別生起的我慢，這是一種證明。三藏不認可這種說法。達師說，這裡『一時乃至不樂趣入來』，解釋的是第一方便中伏斷的時候。『彼于異時已下』，解釋的是第二現觀的時候。『又于聖諦已下』，解釋的是第三證得阿羅漢的時候。還有一種解釋，『乃至不樂趣入來』，解釋的是第一個時候。『彼于異時已下』，解釋的是見修位。『在第三位由習氣的力量能夠造成障礙』，指的是第三位只有習氣障礙。第六，解釋五相問的生起。這也就是頌中記錄三門之初。『自性故』，應當知道色等五種自性，也就是五蘊。『言還滅故』，在各種行中，只有欲貪取得斷滅。『明斷欲取』，下面解釋伏難。『言彼于現在不能引故』，指的是彼在現在的身上不能引發業行。施設各種行只有兩種，一種是生報中造作后

【English Translation】 English version One attains true insight into the Path of Seeing (Dṛṣṭimārga). Within this, there still arise discriminations such as 'I'-view (ātma-dṛṣṭi), pride (māna), etc., which obstruct the Path of Seeing. This is the obstruction in the second stage (referring to the Path of Seeing). In the first two stages (referring to the Stages of Accumulation and Application), the power of latent tendencies (anuśaya) can create obstructions; in the third stage (referring to the Path of Cultivation), the power of habitual tendencies (vāsanā) can create obstructions. This is one interpretation. This interpretation aligns with the reasoning similar to that of the Hīnayāna, which does not assert that there is innate 'I'-view and pride in the Path of Cultivation, but only the habitual tendencies of the 'I'-view and pride that are severed by seeing. In the first two stages, there are seeds of fundamental afflictions (kleśa) and their arising as obstructions, which are called latent tendencies, meaning 'as afflictions'. A second interpretation, based on the principle of reality, is that in the first two stages, there are manifest discriminations such as 'I'-view, pride, etc., as obstructions, which are called latent tendencies, meaning 'as afflictions'. In the third stage, innate views and pride manifest, which are called habitual tendencies, because they arise based on the previous discriminatory views and pride, hence they are called habitual tendencies. Furthermore, due to three conditions, actions grow. The explanation is: due to three conditions, actions that ripen into results (vipāka-karma) arise, or actions of afflictions (kleśa-karma) arise. Speaking of those who are able to have pervasive wisdom on the ground of ordinary beings (pṛthagjana-bhūmi), it refers to knowing the false faults of discriminatory views and pride, and being able to attain the complete exhaustion of all outflows (āsrava) severed by the Path of Seeing in the ground of seeing (darśana-bhūmi). Then, severing the remaining bonds (saṃyojana) and attaining Arhatship, etc. This is the explanation of the third chapter, that is, attaining the complete exhaustion of all outflows without interval at two times. Master Tai said that some interpret that even in the Path of Cultivation, one has not severed the 'I'-pride that arises from discrimination, which is a proof. The Tripiṭaka Master does not accept this view. Master Da said, 'Here, 'at one time, even not enjoying entering', explains the time of subduing and severing in the first expedient. 'He, at another time, below', explains the second time of direct realization. 'Also, regarding the Noble Truths, below', explains the third time of attaining Arhatship. There is another interpretation, 'even not enjoying entering', explains the first time. 'He, at another time, below', explains the Path of Seeing and Cultivation. 'In the third stage, the power of habitual tendencies can create obstructions', refers to the fact that in the third stage, there are only habitual tendencies as obstructions. Sixth, explaining the arising of the question of the five characteristics. This is also the beginning of the three gates recorded in the verse. 'Because of self-nature', one should know that the self-nature of the five kinds of things such as form (rūpa), etc., are the five aggregates (skandha). 'Because of cessation', among all actions, only the desire and grasping are severed. 'Clearly severing desire and grasping', below explains the refutation of difficulties. 'Because he cannot lead in the present', refers to the fact that he cannot cause karmic actions to arise on the present body. Establishing various actions, there are only two kinds, one is creating later in the life of rebirth

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有業。二后報中造作後有業。故云二種也。品類別者謂十一種等起者。是三世等五門也。又流轉方便者謂無明愛品隨其所應等者。重解流轉也。以無明發生愛潤故云隨應也。又由二緣已下。重解流轉也。第七解三處實記。此即記三門中第二問記也。景師云。於三處唯聖實記非諸異生除從他聞謂諸行中我我所見我非如實者。此從他聞我非如實雖是異生亦能記也。若彼為依有我慢轉者。是一章門。即是分別我見與我慢為依我慢得起。據異生也。彼雖已斷而此我慢一切未斷者。分別我見雖息。此我見所生我慢在修道者一切未斷。是第二門。若無記依我慢不斷如故現行者。俱生身見所生之慢不依分別身見聖人猶起故。故若無起依我慢不斷如故現行。當知此中二種我慢。一于諸行執著現行聖者已斷不復現行者。分別我慢。二由失念率爾現行由隨眠故乃至以于聖道未善修故猶起現行者俱生我慢。雖斷分別我見。由自隨眠及未善修聖道。所以得行。薩迦耶見唯有習氣常所隨逐于失念時與我慢作所依止令暫行等者。習氣二解。一隨轉門。聖人猶有分別我見習氣。故與修斷慢為依我慢得起。二說。俱生我見為習氣。以依分別我見生故名習氣。又諸聖至況觀共相者。聖者若思諸行自相。謂地堅性。風是動性等。尚不令我慢現行。況觀苦無我

【現代漢語翻譯】 現代漢語譯本：有業，二后報中造作後有業，所以說是二種業。品類別是指十一種等起等，是三世等五門。另外，流轉方便是指無明（avidyā，無知）和愛（tṛṣṇā，渴愛）等，隨其所應。這是重新解釋流轉。因為無明發生，愛滋潤，所以說是隨應。另外，由二緣以下，也是重新解釋流轉。第七是解釋三處實記。這指的是三門中的第二問記。景師說，在三處中，只有聖者才能真實記錄，不是所有凡夫都能記錄，除非是從他人那裡聽來的。所謂諸行中我、我所見，我非如實者，這是從他人那裡聽來的，即使是凡夫也能記錄。如果他們以此為依據，有我慢（māna，驕慢）轉起，這是一章門，也就是分別我見（satkāya-dṛṣṭi，有身見）和我慢，以我見為依據，我慢才能生起，這是針對凡夫而言的。他們雖然已經斷除了我見，但這種我慢一切尚未斷除，這是分別我見雖然止息，但這種我見所生的我慢在修道者那裡一切尚未斷除，這是第二門。如果無記（avyākṛta，不記別）依我慢不斷，如故現行，這是俱生身見所生的我慢，不依賴分別身見，聖人仍然會生起。所以，如果無記依我慢不斷，如故現行。應當知道這裡有兩種我慢，一種是對諸行執著現行，聖者已經斷除，不再現行，這是分別我慢。另一種是由於失念（smṛti，正念）而率爾現行，由於隨眠（anuśaya，隨眠）的緣故，乃至由於對聖道（ārya-mārga，八正道）未善修習的緣故，仍然會生起，這是俱生我慢。雖然斷除了分別我見，但由於自身的隨眠以及未善修習聖道，所以才會生起。薩迦耶見（satkāya-dṛṣṭi，有身見）只有習氣（vāsanā，習氣），常常隨逐，在失念時與我慢作為所依止，令其暫時生起等。習氣有兩種解釋，一是隨轉門，聖人仍然有分別我見的習氣，所以與修斷慢作為所依，我慢才能生起。二是說，俱生我見是習氣，因為它依賴分別我見而生，所以名為習氣。另外，諸聖者尚且觀察共相，聖者如果思惟諸行的自相，比如地的堅硬性，風的流動性等，尚且不令我慢現行，更何況是觀察苦、無我（anātman，非我）呢？ English version: There is karma. In the second subsequent retribution, there is karma created for future existence. Therefore, it is said to be two types of karma. 'Categories of types' refers to the eleven types of arising, etc., which are the five gates such as the three times. Furthermore, 'the means of transmigration' refers to ignorance (avidyā, lack of knowledge) and craving (tṛṣṇā, thirst), etc., as appropriate. This is a re-explanation of transmigration. Because ignorance arises and craving nourishes, it is said to be 'as appropriate'. Furthermore, 'from two conditions onwards' is also a re-explanation of transmigration. Seventh is the explanation of the 'actual record of the three places'. This refers to the second question record among the three gates. Master Jing said, 'In the three places, only the saints can truly record, not all ordinary beings, unless they hear it from others.' The so-called 'I, my possessions, and the view of I as not being as it is' in all phenomena, this is heard from others, and even ordinary beings can record it. If they rely on this and arrogance (māna, pride) arises, this is a chapter gate, which is to distinguish between the view of self (satkāya-dṛṣṭi, view of a real self) and arrogance. Based on the view of self, arrogance can arise, which is for ordinary beings. Although they have already cut off the view of self, this arrogance has not been completely cut off. This is because although the discriminating view of self has ceased, the arrogance arising from this view of self has not been completely cut off in those who are cultivating the path. This is the second gate. If the non-specified (avyākṛta, uncharacterized) relies on arrogance that is not cut off and manifests as before, this is the arrogance arising from the innate view of self, which does not rely on the discriminating view of self, and saints still give rise to it. Therefore, if the non-specified relies on arrogance that is not cut off and manifests as before, it should be known that there are two types of arrogance here. One is attachment to phenomena that manifests, which the saints have already cut off and no longer manifests, this is discriminating arrogance. The other is that it manifests rashly due to forgetfulness (smṛti, mindfulness), due to latent tendencies (anuśaya, latent defilements), and even because the Noble Path (ārya-mārga, the Eightfold Path) has not been well cultivated, it still arises, this is innate arrogance. Although the discriminating view of self has been cut off, it arises due to one's own latent tendencies and not having well cultivated the Noble Path. The view of a real self (satkāya-dṛṣṭi, view of a real self) only has habitual tendencies (vāsanā, habitual tendencies) that constantly follow, and when one is forgetful, it acts as a support for arrogance, causing it to arise temporarily, etc. There are two explanations for habitual tendencies. One is the 'following transformation gate', saints still have the habitual tendencies of the discriminating view of self, so arrogance can arise by relying on the cultivation and cutting off of arrogance. The second is that innate arrogance is said to be a habitual tendency, because it arises relying on the discriminating view of self, so it is called a habitual tendency. Furthermore, the saints still observe the general characteristics. If the saints contemplate the specific characteristics of phenomena, such as the hardness of earth, the movement of wind, etc., they still do not allow arrogance to manifest, let alone contemplate suffering and non-self (anātman, absence of self)?

【English Translation】 There is karma. In the second subsequent retribution, there is karma created for future existence. Therefore, it is said to be two types of karma. 'Categories of types' refers to the eleven types of arising, etc., which are the five gates such as the three times. Furthermore, 'the means of transmigration' refers to ignorance (avidyā) and craving (tṛṣṇā), etc., as appropriate. This is a re-explanation of transmigration. Because ignorance arises and craving nourishes, it is said to be 'as appropriate'. Furthermore, 'from two conditions onwards' is also a re-explanation of transmigration. Seventh is the explanation of the 'actual record of the three places'. This refers to the second question record among the three gates. Master Jing said, 'In the three places, only the saints can truly record, not all ordinary beings, unless they hear it from others.' The so-called 'I, my possessions, and the view of I as not being as it is' in all phenomena, this is heard from others, and even ordinary beings can record it. If they rely on this and arrogance (māna) arises, this is a chapter gate, which is to distinguish between the view of self (satkāya-dṛṣṭi) and arrogance. Based on the view of self, arrogance can arise, which is for ordinary beings. Although they have already cut off the view of self, this arrogance has not been completely cut off. This is because although the discriminating view of self has ceased, the arrogance arising from this view of self has not been completely cut off in those who are cultivating the path. This is the second gate. If the non-specified (avyākṛta) relies on arrogance that is not cut off and manifests as before, this is the arrogance arising from the innate view of self, which does not rely on the discriminating view of self, and saints still give rise to it. Therefore, if the non-specified relies on arrogance that is not cut off and manifests as before, it should be known that there are two types of arrogance here. One is attachment to phenomena that manifests, which the saints have already cut off and no longer manifests, this is discriminating arrogance. The other is that it manifests rashly due to forgetfulness (smṛti), due to latent tendencies (anuśaya), and even because the Noble Path (ārya-mārga) has not been well cultivated, it still arises, this is innate arrogance. Although the discriminating view of self has been cut off, it arises due to one's own latent tendencies and not having well cultivated the Noble Path. The view of a real self (satkāya-dṛṣṭi) only has habitual tendencies (vāsanā) that constantly follow, and when one is forgetful, it acts as a support for arrogance, causing it to arise temporarily, etc. There are two explanations for habitual tendencies. One is the 'following transformation gate', saints still have the habitual tendencies of the discriminating view of self, so arrogance can arise by relying on the cultivation and cutting off of arrogance. The second is that innate arrogance is said to be a habitual tendency, because it arises relying on the discriminating view of self, so it is called a habitual tendency. Furthermore, the saints still observe the general characteristics. If the saints contemplate the specific characteristics of phenomena, such as the hardness of earth, the movement of wind, etc., they still do not allow arrogance to manifest, let alone contemplate suffering and non-self (anātman)?

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等共相。而得我慢行。言若於假法至暫得現行等者。又若思瓶盆等假法住于正念亦令我慢不行。若於假法不住正念計有實我等我慢現行。又薩迦耶見聖相續中隨眠與纏皆悉已斷者。分別見慢已斷。言于學位中習氣隨逐未能永斷若諸我慢隨眠與纏皆未永斷者。俱生見慢也。又計我欲者已下。泛釋經文。備師又云。薩迦耶見唯有習氣等者。三藏兩解。一云此是俱生我見隨眠。問。若爾何故前分別我見種子名為隨眠。此俱生我見種子名為習氣耶。答分別種強。故名隨眠。此俱生種子劣。故名習氣。第二解。前言由隨眠者。分別我見種子。此云習氣者。還是分別我見余殘習氣。以分別我見習氣。故能與俱生我慢為依止。達師云。言三處。一者我我所見處。二分別我慢處。三俱生我慢處云云。第八解二種慰問。即是記三中第三問記也。言當知此問在四位中等者。問安樂中有四問。如次配於四位可知也。第九解似正法。于中初引經略辨似正法見。二後有二因已下。隨義廣辨能生似正法見之因。前中。景師云。大意邪正二家共解經中說。言阿羅漢不順。亦有事中無知等故。名為不順。謂于現法中於食物務蘊界處等若順不順不如實知。次舉邪義難於正義。言阿羅漢不順不順是不如理虛妄分別非阿羅漢現法不順。彼自釋云。所以者何。彼

【現代漢語翻譯】 現代漢語譯本 對於『等共相』，會產生我慢的行為。如果說對於假法（虛幻的事物，phenomena）能夠暫時保持正念，我慢就不會產生。如果對於瓶、盆等假法能夠安住于正念，也能使我慢不行。反之，如果對於假法不住于正念，認為有真實的『我』等，我慢就會顯現。 薩迦耶見（身見，認為五蘊和合的身體是真實存在的『我』，belief in a self）在聖者的相續中，隨眠（潛在的煩惱，latent defilements）和纏（顯現的煩惱，active defilements）都已經斷除，這意味著分別見慢（通過推理產生的我慢，intellectually-formed egoism）已經斷除。但在阿羅漢的果位中，習氣（殘餘的習性，habitual tendencies）仍然存在，未能完全斷除。如果我慢的隨眠和纏都未完全斷除，那就是俱生見慢（與生俱來的我慢，innate egoism）。 『又計我欲者已下』，是對經文的廣泛解釋。備師又說，薩迦耶見只有習氣等，這是三藏（佛教經典，Tripitaka）的兩種解釋。第一種解釋認為，這是俱生我見的隨眠。問：如果是這樣，為什麼前面分別我見的種子被稱為隨眠，而這俱生我見的種子被稱為習氣呢？答：因為分別我見的種子力量強，所以稱為隨眠；而這俱生我見的種子力量弱，所以稱為習氣。第二種解釋認為，前面說的『由隨眠』，指的是分別我見的種子；這裡說的『習氣』，還是指分別我見殘餘的習氣。因為分別我見的習氣，所以能成為俱生我慢的依止。 達師說，有三個地方需要注意：一是我和我所見處（認為『我』和『我的』是真實存在的，belief in 'I' and 'mine'），二是分別我慢處，三是俱生我慢處。 第八種解釋是兩種慰問，也就是記錄三種提問中的第三種。『言當知此問在四位中等者』，問：安樂中有四種提問，可以依次對應於四種果位。 第九種解釋是相似的正法。其中，首先引用經文簡要辨別相似的正法見。其次，『二後有二因已下』，根據意義廣泛辨別能產生相似正法見的因。在前一種情況中，景師說，大意是邪見和正見兩家共同解釋經文中的說法，即阿羅漢（已證悟的聖者，Arhat）不順從，也有在事物中無知等情況，所以稱為不順從。指的是在現法中，對於食物、事務、蘊、界、處等，如果順從或不順從，不如實知。接著，用邪見來質疑正見，說阿羅漢的不順從是不如理的虛妄分別，並非阿羅漢現法不順從。他們自己解釋說，為什麼呢？因為彼……

【English Translation】 English version The 'equal common characteristics' lead to the practice of arrogance. If one says that temporarily maintaining mindfulness towards impermanent phenomena (假法, phenomena) can prevent arrogance, then dwelling in mindfulness regarding impermanent things like bottles and basins can indeed stop arrogance from arising. Conversely, if one does not maintain mindfulness towards impermanent phenomena and instead believes in a real 'self,' arrogance will manifest. Sakkāya-diṭṭhi (薩迦耶見, belief in a self), the view of self, in the continuum of a noble being, both the anusaya (隨眠, latent defilements) and the pariyutthana (纏, active defilements) have been severed. This means that the arrogance of conceptual view (分別見慢, intellectually-formed egoism) has been cut off. However, in the state of an Arhat (阿羅漢, Arhat), habitual tendencies (習氣, habitual tendencies) still remain and have not been completely eradicated. If the anusaya and pariyutthana of arrogance have not been completely eradicated, then it is innate arrogance (俱生見慢, innate egoism). The phrase '又計我欲者已下' is a broad explanation of the sutra text. Bhiksu Bei also said that Sakkāya-diṭṭhi only has habitual tendencies, which is explained in two ways in the Tripitaka (三藏, Tripitaka). The first explanation is that it is the anusaya of innate self-view. Question: If that is the case, why is the seed of conceptual self-view called anusaya, while the seed of innate self-view is called habitual tendency? Answer: Because the seed of conceptual self-view is stronger, it is called anusaya; while the seed of innate self-view is weaker, it is called habitual tendency. The second explanation is that the previous 'by anusaya' refers to the seed of conceptual self-view; and this 'habitual tendency' still refers to the remaining habitual tendencies of conceptual self-view. Because of the habitual tendencies of conceptual self-view, it can become the basis for innate arrogance. Master Da said that there are three places to pay attention to: first, the place of seeing 'I' and 'mine' (我我所見處, belief in 'I' and 'mine'); second, the place of conceptual arrogance; and third, the place of innate arrogance. The eighth explanation is two kinds of consolation, which is the third question recorded among the three questions. '言當知此問在四位中等者', Question: There are four kinds of questions in happiness, which can be sequentially matched to the four stages of enlightenment. The ninth explanation is similar to the true Dharma. Among them, first, the sutra is quoted to briefly distinguish similar views of the true Dharma. Secondly, '二後有二因已下', according to the meaning, the causes that can produce similar views of the true Dharma are widely distinguished. In the former case, Master Jing said that the general idea is that both the heretical and orthodox schools jointly explain the statement in the sutra, that the Arhat (阿羅漢, Arhat) does not comply, and there are also cases of ignorance in things, so it is called non-compliance. It refers to the fact that in the present Dharma, if one complies or does not comply with food, affairs, aggregates, realms, and places, one does not know them as they really are. Then, heresy is used to question orthodoxy, saying that the Arhat's non-compliance is irrational and false discrimination, not that the Arhat's present Dharma is non-compliant. They explain themselves, why? Because they...

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于食物務等現可見故。不可說言于現法不順。而經中言不順者有別密意。由此因緣諸阿羅漢于其滅后不順諸行不了執著者。自說我說我生已盡梵行已立所作已辦不受後有。未來事等不善了達經說不順。下正義家分別是非。故云當知此是似正法。見由二種義勢力為緣諸同梵行或大聲聞為欲斷滅似正法見極作功用勿令彼人或示於他等。達師云。初正引經文釋阿羅漢不順句。二言阿羅漢已下。論師釋不順義。經中不順者乃至羅漢於事中有無知故不辨了知食物蘊界故云不順也。無知或名為不順。就論師釋不順中初不正義家釋不順義。二當知此是但正法已下。正義家釋不順義。就不正義家釋中。初會釋經文。二由此因緣已下明瞭知事法不執著。三是故世尊已下。引經證成不正義。師云。阿羅漢人非不了知事法。現可見故此是食此是衣服此是蘊界等。故不執著也。正義家破云。阿羅漢人舍此身則入無餘依涅槃。何處明於其滅后不執著及執著也。正義家釋文可解。由二種義者。一勿令彼人或自陳說乃至墮極下趣。二或由愛敬佛法教。勿因如是似正法見令教隱滅。由此二義故。欲斷似正法。第二隨義廣辨能生似正法見之因。于中分三。初舉二因能生似正法見。次明為斷二因說二正法。后明未斷身見有二過患。就第二假中言為斷二因故說

【現代漢語翻譯】 現代漢語譯本 因為食物等是現在可以看見的，所以說阿羅漢不順於現法是不合理的。而經典中所說的不順，有其特別的密意。因為這個原因，諸位阿羅漢在他們滅度之後，不再順應諸行，不再執著。他們自己宣說：『我說我生已盡，梵行已立，所作已辦，不受後有。』對於未來之事等不能完全明瞭，經典中說這是不順。下面正義家會分別是非。所以說，應當知道這是相似的正法之見。這種見解是由於兩種義理的力量作為因緣產生的：諸位同修梵行者或者大聲聞，爲了斷滅這種相似正法之見，極力用功，不要讓那個人自己宣說或者教導他人等等。達師說：第一，首先引用經文解釋阿羅漢不順的含義。第二，『阿羅漢已下』，論師解釋不順的意義。經典中所說的不順，乃至阿羅漢對於事物中有無知，不能辨別了知食物、蘊、界，所以說是不順。無知或者可以稱為不順。就論師解釋不順中，第一，不正義家解釋不順的意義。第二，『當知此是但正法已下』，正義家解釋不順的意義。就不正義家解釋中，第一，會合解釋經文。第二，『由此因緣已下』，說明了知事法而不執著。第三，『是故世尊已下』，引用經文來證明不正義。師說：阿羅漢並非不能了知事法，因為現在可以看見，這是食物，這是衣服，這是蘊界等等，所以不執著。正義家反駁說：阿羅漢捨棄此身就進入無餘依涅槃，哪裡能說明他們在滅度之後不執著或者執著呢？正義家的解釋是可以理解的。『由二種義者』，第一，不要讓那個人自己陳述，乃至墮入極下劣的境地。第二，或者由於愛敬佛法教，不要因為這種相似正法之見而使佛法教義隱沒。由於這兩種意義，想要斷除相似正法。第二，隨著義理廣泛辨析能夠產生相似正法之見的因。其中分為三部分：首先，舉出兩種因能夠產生相似正法之見。其次，說明爲了斷除這兩種因，宣說兩種正法。最後，說明沒有斷除身見，有兩種過患。就第二種假說中說，爲了斷除兩種因，所以宣說。

【English Translation】 English version Because food and other things are visible in the present, it is unreasonable to say that Arhats do not conform to the present Dharma. The 'non-conformity' mentioned in the scriptures has a special hidden meaning. For this reason, the Arhats, after their extinction, no longer conform to the aggregates and are no longer attached. They themselves declare: 'I say that birth is exhausted, the Brahmachariya has been established, what has to be done has been done, and there is no more future existence.' Not being able to fully understand future events and so on, the scriptures say this is 'non-conformity.' The orthodox scholars will distinguish right from wrong below. Therefore, it should be known that this is a semblance of the correct Dharma view. This view arises from the power of two kinds of meanings as conditions: fellow practitioners of the Brahma-conduct or great Sravakas, in order to eradicate this semblance of the correct Dharma view, exert great effort, not allowing that person to declare it himself or teach it to others, and so on. Da Shi said: First, the sutra is quoted to explain the meaning of Arhat's non-conformity. Second, 'Arhat and below,' the commentator explains the meaning of non-conformity. The 'non-conformity' mentioned in the scriptures, even Arhats are ignorant of the existence or non-existence of things, and cannot distinguish and know food, aggregates, and realms, so it is called 'non-conformity.' Ignorance can also be called 'non-conformity.' Regarding the commentator's explanation of non-conformity, first, the unorthodox scholars explain the meaning of non-conformity. Second, 'It should be known that this is only the correct Dharma and below,' the orthodox scholars explain the meaning of non-conformity. Regarding the unorthodox scholars' explanation, first, the sutra is explained in conjunction. Second, 'From this cause and condition and below,' it is explained that one knows the Dharma of things without attachment. Third, 'Therefore, the World Honored One and below,' the sutra is quoted to prove the unorthodox meaning. The teacher said: Arhats are not unable to know the Dharma of things, because it can be seen now, this is food, this is clothing, these are aggregates and realms, and so on, so they are not attached. The orthodox scholars refuted: Arhats abandon this body and enter Nirvana without remainder, where can it be explained that they are not attached or attached after their extinction? The orthodox scholars' explanation is understandable. 'By two kinds of meanings,' first, do not let that person state it himself, and even fall into an extremely inferior state. Second, or because of love and respect for the Buddha's Dharma teachings, do not let the Buddha's Dharma teachings be obscured because of this semblance of the correct Dharma view. Because of these two meanings, one wants to eradicate the semblance of the correct Dharma. Second, the causes that can produce the semblance of the correct Dharma view are widely analyzed according to the meaning. It is divided into three parts: First, two causes that can produce the semblance of the correct Dharma view are cited. Second, it is explained that in order to eradicate these two causes, two correct Dharmas are preached. Finally, it is explained that if the view of self is not eradicated, there are two faults. In the second hypothetical statement, it is said that in order to eradicate the two causes, it is preached.

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二正法者。一無常正法。二無我正法名治一因。或通治二因。於四轉中等者。景師云。如來滅後有為無為亦有亦無非有非無等四句。名為四轉。泰師云。約有為等四句轉明。故云四轉。言聲聞獨覺佛世尊我說名如來當知此我二種假立有餘依中假立有為無餘依中假立無為者。三乘無學。就通皆名如來。乘如實道來成正覺。但于有餘依中假立有為之我。無餘依中假立無為之我。下就勝義遣之。言若依勝義非有為非無為者。則當真性有為如幻緣生故。言亦非無為亦非有為者。則當無為無有實不起似空華。有為無為皆不可得。何得就之以五假我。由說如是正法教故於六種相覺悟生時當知永斷似正法見。一于依所攝覺悟無常。二于現法中覺悟此苦。三于任運滅覺悟為滅。此則羅漢余報任運滅也。四于斷界覺為寂滅。五于離界覺為清涼。六于滅界覺為永沒。若具如是至戲論執者。呵彼所執計羅漢于其滅后不了未來我生盡等。第十解疑處所。景師云。于內法律乃至記一無生者佛常呵起有無見。而於命終弟子見生不生。又說勝義常住之我乃至亦如前說者。前云後有二因能生如是似正法見。一者于內薩迦耶見未能永斷。二者依此妄討流轉還滅士夫。為斷如是二種因故說二正法以為對治。謂于諸行次第演說無常無我。於四轉中推求流轉還滅

【現代漢語翻譯】 現代漢語譯本 二、正法有兩種：一是無常正法（一切事物都在不斷變化的正理），二是無我正法（沒有永恒不變的『我』的正理），這兩種正法可以對治一種或兩種原因。『於四轉中等者』，景師（一位佛學大師）說：『如來滅度后，有為（因緣和合而生的事物）無為（不依賴因緣的事物）亦有亦無，非有非無等四句，名為四轉。』泰師（另一位佛學大師）說：『約有為等四句來闡明，所以稱為四轉。』 『言聲聞（聽聞佛法而證悟的修行者）獨覺（不依師教，自行證悟的修行者）佛世尊我說名如來當知此我二種假立有餘依中假立有為無餘依中假立無為者』，三乘（聲聞乘、獨覺乘、菩薩乘）的無學（已證得果位的聖者），通常都可稱為如來（佛的稱號之一，意為『如實而來』）。他們依循如實之道而來，成就正覺。但在有餘依（仍有殘餘煩惱）的狀態中，假立有為之『我』；在無餘依（已無殘餘煩惱）的狀態中，假立無為之『我』。下面就從勝義（究竟真實）的角度來破除這種假立。 『言若依勝義非有為非無為者』，就究竟真實而言，真性（事物的真實本性）是有為的，就像幻象一樣由因緣而生，所以說『亦非無為亦非有為者』，就究竟真實而言，無為是沒有實體的，就像虛空中的花朵一樣。有為和無為都是不可得的，又怎麼能用它們來假立五假我（由色、受、想、行、識五蘊假合而成的『我』）呢？ 由於宣說這樣的正法教義，在六種相的覺悟生起時，應當知道能永遠斷除相似正法的見解。一、對於依所攝（依賴於因緣的事物）覺悟到無常。二、在現法（當下的事物）中覺悟到這是苦。三、對於任運滅（自然消滅）覺悟到是滅。這指的是阿羅漢（斷盡煩惱的聖者）的余報任運滅。四、對於斷界（斷除煩惱的境界）覺悟到是寂滅。五、對於離界（遠離煩惱的境界）覺悟到是清涼。六、對於滅界（煩惱滅盡的境界）覺悟到是永沒。如果具備這樣的覺悟，就能呵斥那些執著於戲論的人，他們執著地認為阿羅漢在滅度后，不能了知未來『我』的生滅等。 第十、解釋疑難之處。景師說：『對於內在的法律，乃至記一無生者，佛陀常常呵斥生起有無的見解。』而對於命終的弟子，卻又見其生與不生。又說勝義常住之『我』，乃至也如前面所說。前面說後有二因能生起這種相似正法的見解：一是內在的薩迦耶見（認為五蘊和合的『我』是真實存在的錯誤見解）未能永遠斷除；二是依此妄圖探求流轉還滅的士夫（修行者）。爲了斷除這兩種原因，所以宣說兩種正法來作為對治，即對於諸行（一切事物）次第演說無常無我，在四轉中推求流轉還滅。

【English Translation】 English version Two are the true Dharmas: first, the true Dharma of impermanence (the correct principle that all things are constantly changing), and second, the true Dharma of no-self (the correct principle that there is no permanent and unchanging 'self'). These two true Dharmas can counteract one or two causes. Regarding 'in the four transformations, etc.,' Master Jing (a Buddhist master) said: 'After the Tathagata (another name for the Buddha) passes away, the conditioned (things arising from causes and conditions) and the unconditioned (things not dependent on causes and conditions) are both existent and non-existent, neither existent nor non-existent, etc. These four statements are called the four transformations.' Master Tai (another Buddhist master) said: 'They are explained in terms of the four statements such as the conditioned, hence they are called the four transformations.' 'The Shravakas (practitioners who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (practitioners who attain enlightenment independently without a teacher), Buddhas, World Honored Ones, I say are called Tathagatas. Know that these two kinds of 'self' are provisionally established: in the state of with-remainder-of-attachment, the conditioned 'self' is provisionally established; in the state of without-remainder-of-attachment, the unconditioned 'self' is provisionally established.' The Arhats (saints who have eradicated all afflictions) of the three vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) are generally called Tathagatas. They come following the path of reality and attain perfect enlightenment. However, in the state of with-remainder-of-attachment (still having residual afflictions), a conditioned 'self' is provisionally established; in the state of without-remainder-of-attachment (having no residual afflictions), an unconditioned 'self' is provisionally established. The following will refute this provisional establishment from the perspective of ultimate truth (paramartha). 'If, according to ultimate truth, it is neither conditioned nor unconditioned,' then, in terms of ultimate truth, true nature (the true nature of things) is conditioned, arising from causes and conditions like an illusion. Therefore, it is said, 'it is also not unconditioned and also not conditioned.' In terms of ultimate truth, the unconditioned has no substance, like flowers in the sky. The conditioned and the unconditioned are both unattainable, so how can they be used to provisionally establish the five provisional 'selves' (the 'self' provisionally composed of the five aggregates of form, feeling, perception, mental formations, and consciousness)? Because of expounding such true Dharma teachings, when the awakening of the six aspects arises, it should be known that the views of similar true Dharmas can be permanently cut off. First, regarding things included in dependence (things dependent on causes and conditions), awaken to impermanence. Second, in the present Dharma (present things), awaken to this suffering. Third, regarding spontaneous cessation (natural extinction), awaken to it as extinction. This refers to the spontaneous cessation of the remaining retribution of an Arhat. Fourth, regarding the realm of cessation (the state of cessation of afflictions), awaken to it as quiescence. Fifth, regarding the realm of detachment (the state of being detached from afflictions), awaken to it as coolness. Sixth, regarding the realm of extinction (the state of complete extinction of afflictions), awaken to it as eternal disappearance. If one possesses such awakening, one can rebuke those who cling to speculative views, who stubbornly believe that Arhats, after passing away, cannot know the future arising and ceasing of the 'self,' etc. Tenth, explaining points of doubt. Master Jing said: 'Regarding the inner laws, even recording one non-arising, the Buddha often rebukes the arising of views of existence and non-existence.' Yet, regarding disciples who have passed away, one sees their arising and non-arising. Furthermore, it is said that the ultimately true and permanent 'self' is even as previously stated. It was previously said that there are two causes that can give rise to this view of similar true Dharma: first, the internal Sakaya-drishti (the erroneous view that the 'self' composed of the five aggregates is truly existent) has not been permanently cut off; second, based on this, one vainly seeks the purusha (practitioner) of transmigration and reversion. In order to cut off these two causes, two true Dharmas are expounded as antidotes, namely, successively expounding impermanence and no-self regarding all things (dharmas), and seeking transmigration and reversion in the four transformations.

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士夫都不可得。謂依有為或依無為等。言由二因緣乃至不相似故者。外道計自我在現見不能自在。故無我性易可了知。然此無我諸行。後有見聞覺知作業受報。各各不同。於此無我復難了達。則此無我自性。體是甚深。其相微細。似甚深現。達師云。言二種處所者。一謂佛已下。明於佛生疑。二又說勝義已下。明於真諦生疑。第一于佛生疑者。何故佛世尊誹毀有見及無有見。而自記弟子死沒。沒後或記一人有生或記一人無生耶。第二于勝義生疑中。外道難云。若便勝義于現未中不可得者。何故三論師說此有耶。言雖此相貌易可了知者。佛法弟子易解無常無我相貌。故云易可了知。然其相貌不相似者。外道不解無常無我。故不與法相似也。當知此中已下。散釋經中異名。第十一解不記。第十二解變壞。並如文可解。第十三解大師記。言知此中於一切行斷遍知論所謂如來。則是前一於此諸取斷遍知論。又此諸取若未斷滅隨觀彼有三種過患。若已斷滅有三功德等。則是第二為此諸取斷遍知論。第十四解三見滿。第十五解外愚相。並如文可解。第十六解成六分。此則頌中末後等字攝三門中之初。長行為第十六門也。六分者。以又字間之。第十七解二種論。是等取中第二門。第十八解學無學二種差別。是等字中第三門也。言五相

【現代漢語翻譯】 現代漢語譯本 士夫（pudgala，補特伽羅，指不可分割的個體）都不可得。這是說依賴於有為法（saṃskṛta，指有生滅變化的法）或者依賴於無為法（asaṃskṛta，指無生滅變化的法）等。『言由二因緣乃至不相似故者』，外道認為自我在現見中不能自在，所以無我性容易理解。然而，這無我的諸行，後有見聞覺知作業受報，各不相同。對於這無我，又難以理解。那麼這無我的自性，體性是甚深的，其相微細，看似甚深。達師說，『言二種處所者』，一是說佛以下，說明對於佛產生懷疑；二是又說勝義（paramārtha，指最高的真理）以下，說明對於真諦（satya，真理）產生懷疑。第一種是對佛產生懷疑，為什麼佛世尊誹毀有見及無有見，而自己記述弟子死後，或者記述一人有生，或者記述一人無生呢？第二種是對勝義產生懷疑，外道詰難說，如果勝義在現在和未來都不可得，為什麼三論師（Madhyamaka，中觀學派）說此有呢？『言雖此相貌易可了知者』，佛法弟子容易理解無常無我（anātman，沒有不變的實體）的相貌，所以說容易理解。『然其相貌不相似者』，外道不理解無常無我，所以不與佛法相似。應當知道，此中以下，是散釋經中的異名。第十一是解釋不記（avyākṛta，不作答）。第十二是解釋變壞。都如文義可以理解。第十三是解釋大師記。『言知此中於一切行斷遍知論所謂如來』，則是前一，『於此諸取斷遍知論』。『又此諸取若未斷滅隨觀彼有三種過患，若已斷滅有三功德等』，則是第二，『為此諸取斷遍知論』。第十四是解釋三見滿。第十五是解釋外愚相。都如文義可以理解。第十六是解釋成六分。這則是頌中末後『等』字所攝三門中的第一個。長行是第十六門。六分，是用『又』字來間隔的。第十七是解釋二種論。是『等』字所取的第二個門。第十八是解釋學（śaikṣa，有學）無學（aśaikṣa，無學）二種差別。是『等』字中的第三個門。『言五相』

【English Translation】 English version The pudgala (individual, person) is unattainable. This refers to relying on the saṃskṛta (conditioned, compounded phenomena) or relying on the asaṃskṛta (unconditioned, uncompounded phenomena), etc. 'The statement 'due to two causes and conditions, even to dissimilarity' means that the non-Buddhist (outsider) considers the self not to be free in direct experience, so the nature of anātman (no-self) is easily understood. However, these actions of no-self, the subsequent seeing, hearing, perceiving, knowing, acting, and receiving retribution, are each different. Regarding this no-self, it is difficult to understand. Then this nature of no-self, its essence is profound, its appearance is subtle, seemingly profound. Dharmacharya (達師) says, 'The statement 'two kinds of places' refers to one, those below the Buddha, clarifying doubts about the Buddha; and two, those below the statement of paramārtha (ultimate truth), clarifying doubts about satya (truth). The first is doubting the Buddha: Why does the Buddha Śākyamuni (世尊) criticize the view of existence and the view of non-existence, and record the death of his disciples, sometimes recording one person's rebirth, sometimes recording one person's non-rebirth? The second is doubting the paramārtha: the non-Buddhists argue, if the paramārtha is unattainable in the present and future, why do the Madhyamaka (三論師) say that it exists? 'The statement 'although this appearance is easily understood' means that the disciples of the Buddha's teachings easily understand the appearance of impermanence and anātman, so it is said to be easily understood. 'However, their appearances are dissimilar' means that the non-Buddhists do not understand impermanence and anātman, so it is not similar to the Dharma. It should be known that from here on, it is a scattered explanation of different names in the sūtra. Eleventh is the explanation of avyākṛta (unanswered). Twelfth is the explanation of decay. Both can be understood as the text says. Thirteenth is the explanation of the Mahācārya's (大師) record. 'The statement 'knowing this, in the discourse on complete knowledge of the cessation of all actions, what is called Tathāgata (如來)' is the first, 'in the discourse on complete knowledge of the cessation of all grasping'. 'Also, if these graspings are not yet cut off, observing them, there are three kinds of faults; if they are already cut off, there are three merits, etc.' is the second, 'for this discourse on complete knowledge of the cessation of all grasping'. Fourteenth is the explanation of the fulfillment of the three views. Fifteenth is the explanation of the appearance of external ignorance. Both can be understood as the text says. Sixteenth is the explanation of becoming six parts. This is the first of the three doors included in the final 'etc.' in the verse. The long passage is the sixteenth door. The six parts are separated by the word 'also'. Seventeenth is the explanation of the two kinds of arguments. It is the second door taken from the word 'etc.'. Eighteenth is the explanation of the two kinds of differences between śaikṣa (learner) and aśaikṣa (no-more-learning). It is the third door in the word 'etc.'. 'The statement 'five aspects'

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者。則三無上為三。觀佛法身為第四。奉事如來為第五也。

第八十九卷

上來契經有四釋中。行釋已訖。自下第二明處釋。有四卷文以廣抉擇十二處。故云處釋也。就中。三結前生后。二舉頌中釋。頌有二。初半總頌列其四門即以三別頌解釋。後有半總頌列其四門即以四別頌解釋。前半頌中四門者。一安立等。二智等。三同等。四離欲等。別嗢拖喃解安立。頌中有八門。一安立。二差別。三愚。四不愚。五教授。六解脫。七煩惱。八業。皆廣說者。解脫煩惱業三門中皆廣分別也。初解安立。如文可解。第二解差別。言由三和合立前三別者。根塵識三和合生受。言由三和合觸果義立第五別者。景師云。觸是三和合果。受是觸果。故總說言由三和合觸果。今解直由三和合觸之果故立第五受別。言由業煩惱二雜染義立第七八兩種別者。由業雜染義立第七思別。由煩惱雜染義立第八愛別。以思與愛並與三受相應。第三解愚。先解二種一切即是所愚之法。后明愚之三相。愚自性者謂由纏故即是忘失於現在世者。現起無明名纏。自體昏闇名為忘失。由隨眠故即是當失之法者。由有隨眠能生當來無明忘失法也。言五相受安立者。謂自性等如上說。第四解不愚。如文。第五解教授。一引導教授。則是神通輪。二隨其所應

【現代漢語翻譯】 現代漢語譯本： 『者』（指代前文提及的某種人），那麼『三無上』（Anuttara-samyak-sambodhi，無上正等正覺）就是三種。觀察佛的法身是第四種。奉事如來是第五種。

第八十九卷

以上契經有四種解釋，『行釋』（行為的解釋）已經完畢。下面第二部分闡明『處釋』（Ayatana-nirdesa，處所的解釋），用四卷的篇幅來廣泛地辨析十二處（十二處，即六根、六塵）。所以稱為『處釋』。其中，有三部分承前啓後，兩部分提綱挈領地解釋頌文。頌文有兩部分。前半部分總括地列出四門，然後用三首偈頌分別解釋。後半部分總括地列出四門，然後用四首偈頌分別解釋。前半部分頌文中的四門是：一、安立等（建立等）；二、智等（智慧等）；三、同等（相同等）；四、離欲等（離欲等）。用『嗢拖喃』（Udana，優陀那，自說偈）來解釋『安立』。頌文中有八門：一、安立；二、差別；三、愚；四、不愚；五、教授；六、解脫；七、煩惱；八、業。都進行廣泛的解說。在解脫、煩惱、業這三門中，都進行了廣泛的分別解釋。首先解釋『安立』，如經文所說可以理解。第二解釋『差別』。說由三種和合而建立前面三種差別，指的是根、塵、識三種和合產生『受』（Vedana，感受）。說由三種和合的『觸』（Sparsha，接觸）的果而建立第五種差別，景師（可能是註釋者）說，『觸』是三種和合的果，『受』是『觸』的果。所以總的說由三種和合的『觸』的果。現在解釋為直接由三種和合的『觸』的果，所以建立第五種『受』的差別。說由業和煩惱兩種雜染的意義而建立第七、第八兩種差別，指的是由業的雜染的意義而建立第七種『思』（Cetanā，意志）的差別，由煩惱的雜染的意義而建立第八種『愛』（Trishna，渴愛）的差別。因為『思』和『愛』都與三種『受』相應。第三解釋『愚』（Moha，愚癡）。先解釋兩種『一切』，也就是所愚之法。然後闡明『愚』的三種相狀。『愚』的自性，指的是由於『纏』（Paryavasthana，纏縛）的緣故，也就是忘失現在世。現在生起的無明稱為『纏』，自體昏暗稱為『忘失』。由『隨眠』（Anushaya，隨眠）的緣故，也就是將要忘失之法。由於有『隨眠』，能產生將來的無明忘失之法。說五種相的『受』的安立，指的是自性等如上面所說。第四解釋『不愚』（Amoha，不愚癡），如經文。第五解釋『教授』（Anusasana，教導）。一是引導教授，也就是神通輪（Abhijnacakra，神通之輪）。二是隨其所應

【English Translation】 English version: 『Those』 (referring to a certain type of person mentioned earlier), then the 『Three Unsurpassables』 (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) are three types. Observing the Dharma-body of the Buddha is the fourth. Serving the Tathagata is the fifth.

Volume Eighty-Nine

The above Sutra has four explanations, the 『explanation of conduct』 ( 行釋, conduct explanation) is completed. Below, the second part clarifies the 『explanation of the ayatanas』 (處釋, Ayatana-nirdesa, explanation of the sense bases), using four volumes to extensively analyze the twelve ayatanas (十二處, twelve sense bases, i.e., the six sense organs and the six sense objects). Therefore, it is called the 『explanation of the ayatanas.』 Among them, three parts connect the preceding and following, and two parts summarize and explain the verses. There are two parts to the verses. The first half summarizes the four doors, and then explains them with three verses respectively. The second half summarizes the four doors, and then explains them with four verses respectively. The four doors in the first half of the verses are: one, establishment, etc.; two, wisdom, etc.; three, sameness, etc.; four, detachment, etc. Use 『Udana』 (嗢拖喃, Udana, self-spoken verse) to explain 『establishment.』 There are eight doors in the verses: one, establishment; two, difference; three, ignorance; four, non-ignorance; five, instruction; six, liberation; seven, afflictions; eight, karma. All are extensively explained. In the three doors of liberation, afflictions, and karma, extensive separate explanations are given. First, explain 『establishment,』 which can be understood as stated in the text. Second, explain 『difference.』 Saying that the first three differences are established by the combination of three things refers to the combination of root, object, and consciousness producing 『feeling』 (受, Vedana, sensation). Saying that the fifth difference is established by the fruit of the 『contact』 (觸, Sparsha, contact) of the combination of three things, Master Jing (景師, possibly a commentator) says that 『contact』 is the fruit of the combination of three things, and 『feeling』 is the fruit of 『contact.』 Therefore, it is generally said to be the fruit of the 『contact』 of the combination of three things. Now it is explained as directly the fruit of the 『contact』 of the combination of three things, so the fifth difference of 『feeling』 is established. Saying that the seventh and eighth differences are established by the meaning of the two defilements of karma and afflictions refers to the seventh difference of 『intention』 (思, Cetanā, volition) being established by the meaning of the defilement of karma, and the eighth difference of 『love』 (愛, Trishna, craving) being established by the meaning of the defilement of afflictions. Because 『intention』 and 『love』 are both associated with the three types of 『feeling.』 Third, explain 『ignorance』 (愚, Moha, delusion). First, explain the two types of 『all,』 which are the objects of ignorance. Then clarify the three characteristics of 『ignorance.』 The nature of 『ignorance』 refers to forgetting the present world due to 『entanglement』 (纏, Paryavasthana, binding). The ignorance that arises now is called 『entanglement,』 and the darkness of the self is called 『forgetting.』 Due to 『latent tendencies』 (隨眠, Anushaya, latent tendencies), it is the law that will be forgotten. Because there are 『latent tendencies,』 they can produce future ignorance and forgetting. Saying that the establishment of 『feeling』 with five characteristics refers to the nature, etc., as mentioned above. Fourth, explain 『non-ignorance』 (不愚, Amoha, non-delusion), as in the text. Fifth, explain 『instruction』 (教授, Anusasana, instruction). One is guiding instruction, which is the wheel of superknowledges (神通輪, Abhijnacakra, wheel of superknowledges). The second is according to what is appropriate.

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于所緣境安處教授。則是記心輪。三令所化得自義教授。則是漏盡通教誡輪。第六廣分別解脫。于中有四。初明求解脫智。次舉解脫之位。第三明凈待比丘有五種法多有所作。第四問答辨解脫之體。初中。一如理聞思等。在見道前能成見修有學解脫。二者有學慧能成無學解脫。次於解脫位有二。一有學。謂金剛喻者。據終時語。三云複次心清凈行比丘有五種法多有所作者。即見道已前。一正教授有三種正友。謂大師等。二者奢摩他支。謂尸羅等。由持戒等故三昧現前。故說為支。三毗缽舍那支。謂得三種隨欲言教。發生聞思等慧能生證智為支。一聖正言教。謂說五分法分法身之教。二厭離言教謂說四聖。謂依三種令增少欲喜足即前三聖種也。及依樂斷樂修等者。第四聖種。三離蓋趣愛言教者。遠離諸蓋亦離諸見趣及愛。言教有三種。一者一切煩惱名蓋。二唯五蓋名蓋。三無明覆障中重亦名為蓋。今宣說此三種蓋趣愛言教愛體。前二番解蓋中已有亦與無明蓋俱。所以三番解蓋中皆有趣愛之言。當知此中依為證得斷離滅界所有言說是初言教者。如說五分法身。即顯障盡得斷界等是初言教。依即于彼見勝功德及於所治蓋蓋處諸行深見過患等者。即是聖種少欲知足功德。及於所斷蓋等深見過患等。是第二言教。隨順如是緣性緣

【現代漢語翻譯】 現代漢語譯本 關於所緣境安住的教授，這是憶持心輪（指通過憶念來守護心念的方法）。三次命令所化之人獲得自身利益的教授，這是漏盡通教誡輪（指通過教誡使人斷盡煩惱，獲得神通）。 第六，廣泛地分別解脫，其中有四個方面。首先闡明求解脫的智慧。其次列舉解脫的位次。第三闡明清凈持戒的比丘有五種法能夠多所作為。第四通過問答辨析解脫的本體。首先，在第一點中，一，如理聽聞、思考等等，在見道之前能夠成就見道、修道有學（指還在學習階段的修行者）的解脫。二，有學的智慧能夠成就無學（指已經完成學習的修行者）的解脫。 其次，關於解脫的位次，有兩種。一，有學，指金剛喻定者（指以金剛比喻其堅固不可摧毀的禪定）。這是根據臨終時所說的話來判斷的。三，經中說『複次，心清凈行比丘有五種法能夠多所作為』，這是指見道之前。一，正確的教授有三種正友，指大師（佛陀）等等。二，奢摩他（止）的支分，指尸羅（戒）等等。由於持戒等等的緣故，三昧（定）現前，所以說戒是定的支分。三，毗缽舍那（觀）的支分，指獲得三種隨欲言教。發生聽聞、思考等等的智慧，能夠產生證智，作為觀的支分。一，聖正言教，指宣說五分法身（指戒、定、慧、解脫、解脫知見五種功德）的教法。二，厭離言教，指宣說四聖種（指少欲、知足、遠離、樂於修行）的教法。即依靠三種聖種令增長少欲喜足，也就是前面的三種聖種。以及依靠樂於斷除、樂於修行等等，這是第四聖種。三，離蓋趣愛言教，指遠離諸蓋（指覆蓋心性的煩惱）也遠離諸見趣（指各種錯誤的見解）以及愛（指貪愛）。 言教有三種。一，一切煩惱都叫做蓋。二，只有五蓋（指貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）叫做蓋。三，無明（指對事物真相的迷惑）覆蓋障礙中最嚴重的也叫做蓋。現在宣說這三種蓋的趣愛言教的愛體。前面兩次解釋蓋的時候已經包含了愛，也與無明蓋一同出現。所以在三次解釋蓋的時候都有趣愛之言。應當知道，這裡所依據的是爲了證得斷離滅界（指涅槃）的所有言說，這是第一個言教。如宣說五分法身，就顯示了障礙斷盡，得到斷界等等，這是第一個言教。依據，即對於彼（五分法身）見到殊勝的功德，以及對於所要對治的蓋、蓋處（指產生蓋的地方）的諸行（指各種行為）深刻地見過患等等，這就是聖種的少欲知足的功德，以及對於所要斷除的蓋等等深刻地見過患等等，這是第二個言教。隨順這樣的緣性緣（指順應事物本性的因緣）。

【English Translation】 English version The instruction on abiding in the object of focus is the 'mind-holding wheel' (referring to the method of guarding the mind through mindfulness). The three commands for those to be transformed to obtain the instruction of self-benefit is the 'exhaustion-of-defilements-penetration' teaching wheel (referring to using teachings to enable people to cut off defilements and obtain supernatural powers). Sixth, broadly distinguishing liberation, there are four aspects to it. First, clarifying the wisdom of seeking liberation. Second, listing the stages of liberation. Third, clarifying that a pure-precept-holding Bhikshu (monk) has five dharmas (teachings) that can accomplish much. Fourth, analyzing the essence of liberation through questions and answers. First, in the first point, one, listening to and thinking according to the Dharma, etc., before the path of seeing, can accomplish the liberation of the 'learner' (referring to practitioners still in the learning stage) in the path of seeing and the path of cultivation. Two, the wisdom of the learner can accomplish the liberation of the 'non-learner' (referring to practitioners who have completed their learning). Second, regarding the stages of liberation, there are two. One, the 'learner', referring to those in the Vajra-like Samadhi (referring to the Samadhi that is as firm and indestructible as a diamond). This is judged based on the words spoken at the time of death. Three, the sutra says, 'Furthermore, a Bhikshu with a pure mind and conduct has five dharmas that can accomplish much,' this refers to before the path of seeing. One, correct instruction has three kinds of virtuous friends, referring to the great teacher (Buddha), etc. Two, the limb of Shamatha (tranquility), referring to Shila (precepts), etc. Because of upholding precepts, etc., Samadhi (concentration) manifests, so precepts are said to be a limb of Samadhi. Three, the limb of Vipassana (insight), referring to obtaining three kinds of teachings according to one's wishes. The wisdom of listening, thinking, etc., arises, which can generate realization-wisdom as a limb of insight. One, the sacred and correct teaching, referring to the teaching that expounds the five-fold Dharma body (referring to the five qualities of precepts, concentration, wisdom, liberation, and liberation-knowledge). Two, the teaching of renunciation, referring to the teaching that expounds the four noble lineages (referring to contentment with little desire, contentment, detachment, and delight in practice). That is, relying on the three noble lineages to increase contentment with little desire, which are the previous three noble lineages. And relying on delighting in cutting off, delighting in practice, etc., this is the fourth noble lineage. Three, the teaching of abandoning the coverings and approaching love, referring to abandoning the coverings (referring to the afflictions that cover the mind) and also abandoning the views (referring to various wrong views) and love (referring to attachment). There are three kinds of teachings. One, all afflictions are called coverings. Two, only the five coverings (referring to the covering of desire, the covering of anger, the covering of sleepiness, the covering of restlessness and remorse, and the covering of doubt) are called coverings. Three, the most serious covering and obstruction of ignorance (referring to delusion about the truth of things) is also called a covering. Now expounding the love-essence of the teachings of abandoning these three kinds of coverings. The previous two explanations of coverings already included love, and also appeared together with the covering of ignorance. Therefore, in the three explanations of coverings, there are words of approaching love. It should be known that what is relied upon here is all the speech for realizing the attainment of the realm of cessation (referring to Nirvana), this is the first teaching. Such as expounding the five-fold Dharma body, it shows that the obstructions are exhausted, and the realm of cessation is obtained, etc., this is the first teaching. Relying on, that is, seeing the excellent qualities of it (the five-fold Dharma body), and deeply seeing the faults of the actions (referring to various actions) in the coverings to be treated and the places where coverings arise, etc., this is the merit of the noble lineage of contentment with little desire, and deeply seeing the faults of the coverings to be cut off, etc., this is the second teaching. Following such conditions of nature (referring to the conditions that accord with the nature of things).

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起所有言說是第三言教者。說彼離蓋無明趣愛。即是緣起所有言說是第三教。亦明三教門。即初第三教中三種辨蓋以明三教。初云依為證得斷離滅界。即此一切煩惱為蓋等。是初教。次說五蓋為蓋。第二言教。后說無明為蓋等。第三教。又此言教。以略言之後有三教等。即顯前三宣說五分法身等三教。重釋於前三教可知。第四問答出解脫體。證得轉依。即是無為解脫之體。無漏之道。名畢竟斷對治。第七廣分別煩惱。若依余處或二十二門。或四門分別煩惱。今此文中但明十六門煩惱。初明三漏。諸欲界系一切煩惱除無明說名欲漏。色無色界一切煩惱除無明說名有漏。此二與小論同。無明漏則與昔異。謂諸有情或未離欲或已離欲者。總舉一切有情通離未離欲界惑者自下簡之。除諸外道乃至一分尋求者。直小稱推求廣起諸見而不票離欲。一分離欲乃至非想處者。依定離欲。除此二種外道身中無明。以推求故不順流注義故非無明漏。言于彼三界至立無明漏者者。餘人身中三界無明說無明漏。是則三漏攝煩惱不盡。除外道所起無明。此則別入余煩惱門攝也。第二明九結制立所由。能和合故立九結者。釋結義也。愛恚二結通依情非情起。慢結唯依有情處起。若四五六者。疑見取也。謂依聞不正法故者。起于疑結。依不如理邪思惟

故者。立三見為見結也。依非方便所攝修故者。立二見為取結也。如是差別即為三者。結上所立疑等三。七于善說法律無勝解纏事者。立無明結也。八依出家品智貧窮事者。嫉他勝己。不施其法。來世愚闇。是智貧事。故立嫉結。九依在家品財貧窮事者。立慳結也。下別料簡智貧窮事。言此中由嫉變壞心故於正法內發起法慳。由此當來慧貧乏也。第三明三縛。如文。第四明七隨眠。即是七使種子也。第五明隨煩惱。景師云。此就通門。若本若隨總名隨惑。以展轉相隨逐起故。對法二說。一說除根本使餘名隨煩惱。複次一切煩惱皆名隨煩惱。以展轉相隨逐起。因此處文也。於他下劣謂己為勝或復于等謂己為等名慢。于等謂勝於勝謂等名為過慢者。此文具也。婆沙俱舍。但云于等為勝不言于勝謂等。何故又爾耶。又多解云。于等謂勝於勝謂等。望境亦是過慢。然心作等解不順過義。所以不論。此文具足。故收過慢。泰師云。心法唯有五十一。故憤發等攝入數也。達師云。小論不說于勝謂等名為過慢。故論師作妨。何故不說彼處師等。解。于等謂勝者。心境俱過。故說過慢。于勝謂等者。心過境不過是故不說。克實亦有也。于所比境中。計不過故。言境不過也。第六明八經此中明說現起名纏。然有八種隨惑。於四時中數數現

【現代漢語翻譯】 現代漢語譯本 『故者』（原因）：確立三種邪見作為見結（Dṛṣṭi-saṃyojana，見解上的束縛）。『依非方便所攝修故者』（由於不依方便法門修行）：確立兩種邪見作為取結（Śīla-vrata-parāmarśa-saṃyojana，戒律和苦行上的執取）。這樣的差別就是這三者。結上所立疑等三（在上述基礎上建立的懷疑等三種束縛）。 七、對於善說法律（佛法）沒有殊勝的理解而產生纏縛，確立無明結（Avidyā-saṃyojana，無明束縛）。 八、依據出家眾的品行，因為智慧上的貧乏，嫉妒他人勝過自己，不施捨佛法，導致來世愚昧昏暗，這就是智慧貧乏的表現。因此確立嫉結（Īrṣyā-saṃyojana，嫉妒束縛）。 九、依據在家眾的品行，因為財富上的貧乏，確立慳結（Mātsarya-saṃyojana，慳吝束縛）。下面分別考察智慧貧乏的情況。這裡說，由於嫉妒變壞了心，所以在正法內部產生法慳（Dharma-mātsarya，對佛法的慳吝），由此導致未來缺乏智慧。 第三，闡明三種縛（Traya-bandhana，三種束縛），如經文所示。 第四，闡明七隨眠（Sapta-anuśaya，七種隨眠），也就是七使（Sapta-anuśaya，七種潛在的煩惱）的種子。 第五，闡明隨煩惱（Upakleśa，隨煩惱）。景師說：『這是從總的方面來說，無論是根本煩惱還是隨煩惱，都可以總稱為隨惑（隨煩惱），因為它們輾轉相隨而生起。』《對法論》有兩種說法：一種說法是，除了根本煩惱之外，其餘的都稱為隨煩惱。另一種說法是，一切煩惱都可以稱為隨煩惱，因為它們輾轉相隨而生起。這裡採用的是后一種說法。 對於不如自己的人，認為自己勝過他；或者對於與自己相等的人，認為自己與他相等，這叫做慢（Māna，慢）。對於與自己相等的人，認為他勝過自己；對於勝過自己的人，認為與自己相等，這叫做過慢（Atimāna，過慢）。這段經文很完整。婆沙論和俱舍論，只說『對於與自己相等的人，認為自己勝過他』，沒有說『對於勝過自己的人，認為與自己相等』。為什麼又這樣說呢？還有多種解釋說，『對於與自己相等的人，認為自己勝過他』，『對於勝過自己的人，認為與自己相等』，從所比較的境界來說，也是過慢。然而，心中作相等的理解，不符合『過』的含義，所以不討論。這段經文很完整，所以收錄了過慢。泰師說：『心法只有五十一種，所以憤、發等都攝入其中。』達師說：『小論沒有說「對於勝過自己的人，認為與自己相等」叫做過慢。』所以論師提出疑問：『為什麼不說？』彼處師等解釋說：『對於與自己相等的人，認為自己勝過他，心和境界都超過了，所以說過慢。對於勝過自己的人，認為與自己相等，心超過了，境界沒有超過，所以不說。』實際上也是有的，在所比較的境界中，認為沒有超過，所以說境界沒有超過。 第六，闡明八種（隨煩惱）。這裡明確說明現起（顯現）的叫做纏（Paryavasthāna，纏）。然而有八種隨煩惱，在四個時段中數數顯現。

【English Translation】 English version 『Hetu』 (Cause): Establishing three wrong views as Dṛṣṭi-saṃyojana (the bond of views). 『Because it is cultivated without being encompassed by skillful means』: Establishing two wrong views as Śīla-vrata-parāmarśa-saṃyojana (the bond of clinging to rules and vows). Such a difference constitutes these three. The three doubts, etc., established above as bonds. Seven, lacking superior understanding of the well-spoken Dharma and Vinaya (Buddhist teachings), establishing Avidyā-saṃyojana (the bond of ignorance). Eight, based on the conduct of the monastic community, due to poverty of wisdom, being jealous of others surpassing oneself, not bestowing the Dharma, leading to darkness and ignorance in future lives, this is the manifestation of poverty of wisdom. Therefore, establishing Īrṣyā-saṃyojana (the bond of jealousy). Nine, based on the conduct of the lay community, due to poverty of wealth, establishing Mātsarya-saṃyojana (the bond of stinginess). Below, we separately examine the situation of poverty of wisdom. Here it is said that due to jealousy corrupting the mind, Dharma-mātsarya (stinginess towards the Dharma) arises within the orthodox Dharma, leading to a lack of wisdom in the future. Third, elucidating the Traya-bandhana (three bonds), as stated in the text. Fourth, elucidating the Sapta-anuśaya (seven latent tendencies), which are the seeds of the seven anusayas (seven underlying defilements). Fifth, elucidating the Upakleśa (secondary defilements). Master Jing said: 『This is from a general perspective; whether they are fundamental defilements or secondary defilements, they can all be generally called 「following defilements」 (secondary defilements), because they arise in mutual succession.』 The Abhidharma has two explanations: one explanation is that everything other than the fundamental defilements is called secondary defilements. Another explanation is that all defilements can be called secondary defilements because they arise in mutual succession. The latter explanation is adopted here. Regarding someone inferior to oneself, thinking oneself superior to them; or regarding someone equal to oneself, thinking oneself equal to them, this is called Māna (conceit). Regarding someone equal to oneself, thinking them superior to oneself; regarding someone superior to oneself, thinking oneself equal to them, this is called Atimāna (excessive conceit). This passage is complete. The Vibhāṣā and Kośa only say 『regarding someone equal to oneself, thinking oneself superior to them,』 and do not say 『regarding someone superior to oneself, thinking oneself equal to them.』 Why is this so? There are also various explanations saying that 『regarding someone equal to oneself, thinking oneself superior to them,』 『regarding someone superior to oneself, thinking oneself equal to them,』 from the perspective of the object of comparison, it is also excessive conceit. However, making an equal understanding in the mind does not conform to the meaning of 『excessive,』 so it is not discussed. This passage is complete, so it includes excessive conceit. Master Tai said: 『Mental dharmas only have fifty-one, so anger, arousal, etc., are all included within them.』 Master Da said: 『The Smaller Treatise does not say that 「regarding someone superior to oneself, thinking oneself equal to them」 is called excessive conceit.』 Therefore, the master raises the question: 『Why is it not said?』 The masters there explain: 『Regarding someone equal to oneself, thinking oneself superior to them, both the mind and the object are exceeded, so it is called excessive conceit. Regarding someone superior to oneself, thinking oneself equal to them, the mind is exceeded, but the object is not exceeded, so it is not said.』 In reality, it also exists; in the object of comparison, thinking that it is not exceeded, so it is said that the object is not exceeded. Sixth, elucidating the eight (secondary defilements). Here it is clearly stated that what manifests is called Paryavasthāna (entanglement). However, there are eight types of secondary defilements that frequently manifest in the four periods.

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行。故立為纏。忿覆於四義不隨順故。不立為纏。第七明四暴流。景師云。此解四流亦舊別。唯取三毒偏增行者身中煩惱立四流。前二在非外道人。后二在外道。泰師云。此辨漏軛取經。大異餘論。第八明四軛。謂等分行人慾界中除見無明。餘名欲軛。上二界煩惱除見無明。餘名有軛。三界無明。名無明軛。薄塵行人煩惱非流軛。第九明四取。言問何所取答欲見戒禁我語是取者。欲是四見戒是雞狗等戒身語二業。我語則是我見及所計我。此所取以相從故。亦名為取。能取則是四種欲貪。所為取者為得諸欲及為受用故起初取者。起初取中能取也。由貪利養乃至免脫他所徴難起第二取者。為貪利養等故貪求諸見。奢摩他支為所依止等乃至起第三取者。為得八定受持邪戒。為欲隨說分別所作業受果等起我語取。此中文具不同。對法但舉所取名取。瑜伽上文粗說能取名取說四種欲貪。言如是四取依於二品謂受用欲諸在家品及惡說諸法諸出家者。問曰。何以但云惡說法中諸出家品而起諸取。不言正法諸出家品亦起諸取耶。下釋此疑。由佛世尊每自稱言我為諸取遍知永斷。故於此法誓修行者。雖帶煩惱身壞命終。而不于彼建立諸取。以彼于諸欲無所顧戀而出家故。故無慾取于見戒禁及以我語。無執受故無餘三取。惡說法者有二。一

【現代漢語翻譯】 現代漢語譯本 因此設立為『纏』（Paryavasthana，煩惱的纏繞）。忿怒不順從四種正義，所以不設立為『纏』。 第七部分闡明『四暴流』（Ogha，四種強大的煩惱之流）。景法師說：『對此四流的解釋也與舊說不同，只選取三種毒（貪、嗔、癡）特別強烈地在修行者身上產生煩惱，設立為四流。前兩種存在於非外道之人中，后兩種存在於外道中。』泰法師說：『這種辨別「漏」（Asrava，煩惱的泄漏）和「軛」（Yoga，束縛）的方法與其他的論述大不相同。』 第八部分闡明『四軛』。對於平等心的修行人來說，在欲界中，除了『見』（Dristi，錯誤的見解）和『無明』（Avidya，對真理的無知），其餘的都稱為『欲軛』。在上二界（色界和無色界）中，除了『見』和『無明』，其餘的煩惱都稱為『有軛』。三界中的『無明』，稱為『無明軛』。對於輕微煩惱的修行人來說，煩惱不是『流』和『軛』。 第九部分闡明『四取』（Upadana，執取）。經中問：『執取的是什麼？』回答說：『欲、見、戒禁、我語，這些是執取。』『欲』是四種見解，『戒』是雞狗等戒（指外道的戒律），『身語二業』是指我見以及所計度的『我』。這些被執取的事物因為相互關聯，所以也稱為『取』。能執取的是四種欲貪。所執取的是爲了獲得各種慾望以及爲了享受而產生的最初的執取。最初的執取中，能執取的是貪慾。由於貪圖利益供養，乃至爲了免除他人責難而產生的第二種執取，是爲了貪圖利益供養等而貪求各種見解。奢摩他（Samatha，止）的支分是所依賴的基礎，乃至產生第三種執取，是爲了獲得八定（四禪定和四空定）而受持邪戒。爲了隨順解說、分別所作業所受的果報等而產生『我語取』。這段經文的用詞略有不同，《對法論》只舉出所取的事物稱為『取』，《瑜伽師地論》上文粗略地說能執取的事物稱為『取』，即四種欲貪。經中說：『這四種執取依賴於兩類人：一類是受用慾望的在家之人，另一類是惡說法的出家之人。』問：『為什麼只說在惡說法中的出家人才會產生各種執取，而不說正法中的出家也會產生各種執取呢？』下面解釋這個疑問。由於佛世尊常常自稱說：『我對於各種執取都完全知曉並永遠斷除。』因此，對於這種佛法發誓修行的人，即使帶著煩惱而身壞命終，也不會在他們身上建立各種執取。因為他們對於各種慾望沒有絲毫的顧戀而出家，所以沒有欲取；對於見解、戒禁以及我語，沒有執受，所以沒有其餘三種執取。惡說法者有兩種：一種是...

【English Translation】 English version Therefore, it is established as 'Entanglement' (Paryavasthana, the entanglement of afflictions). Anger does not comply with the four righteous meanings, so it is not established as 'Entanglement'. The seventh part elucidates the 'Four Torrents' (Ogha, four powerful currents of afflictions). Master Jing said: 'The explanation of these Four Torrents is also different from the old interpretations, only selecting the three poisons (greed, hatred, and delusion) that particularly intensify afflictions in practitioners, establishing them as the Four Torrents. The first two exist in non-heretics, and the latter two exist in heretics.' Master Tai said: 'This distinction between 'Leakage' (Asrava, the leakage of afflictions) and 'Yoke' (Yoga, bondage) is very different from other discussions.' The eighth part elucidates the 'Four Yokes'. For practitioners with equanimity, in the Desire Realm, except for 'Views' (Dristi, wrong views) and 'Ignorance' (Avidya, ignorance of the truth), the rest are called 'Desire Yoke'. In the upper two realms (Form Realm and Formless Realm), except for 'Views' and 'Ignorance', the remaining afflictions are called 'Existence Yoke'. 'Ignorance' in the three realms is called 'Ignorance Yoke'. For practitioners with slight afflictions, afflictions are neither 'Torrents' nor 'Yokes'. The ninth part elucidates the 'Four Graspings' (Upadana, clinging). The sutra asks: 'What is grasped?' The answer is: 'Desire, views, precepts and prohibitions, and self-assertion, these are graspings.' 'Desire' refers to the four views, 'precepts' refer to precepts like those of chickens and dogs (referring to the precepts of heretics), and 'actions of body and speech' refer to self-view and the 'self' that is conceived. These grasped things are also called 'grasping' because they are interconnected. What can grasp are the four desires and greed. What is grasped is the initial grasping that arises to obtain various desires and for enjoyment. In the initial grasping, what can grasp is greed. The second grasping that arises due to greed for benefits and offerings, and even to avoid being questioned by others, is to crave various views for the sake of greed for benefits and offerings. Samatha (calm abiding) is the basis of reliance, and even the third grasping arises to obtain the eight attainments (the four dhyanas and the four formless attainments) and to uphold wrong precepts. 'Self-assertion grasping' arises to comply with explanations, distinguish actions performed, and receive consequences. The wording of this passage is slightly different. The Abhidharma only mentions the things grasped as 'grasping', while the Yogacarabhumi-sastra roughly says that the things that can grasp are called 'grasping', namely the four desires and greed. The sutra says: 'These four graspings rely on two types of people: one is householders who enjoy desires, and the other is renunciates who speak wrongly.' Question: 'Why does it only say that renunciates in wrong teachings will produce various graspings, and not that renunciates in the right teachings will also produce various graspings?' The following explains this doubt. Because the Buddha often claimed: 'I fully know and forever cut off all kinds of grasping.' Therefore, even if those who vow to practice this Dharma die with afflictions, various graspings will not be established in them. Because they have no attachment to various desires and renounce the world, they have no desire-grasping; they have no clinging to views, precepts and prohibitions, and self-assertion, so they have no other three graspings. There are two types of wrong speakers: one is...

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于見愛起諍論者。二能證入世間定者。依于見愛諍論建立見取。依能證入世間定者。立戒禁取。二品為依執著我語。故依俱品立我語取。此中見者謂六十二見已下。出所取體。邪分別見之所受持名戒。威儀行相名禁。諦故住故論說有我名為我語。此文即通取我見及所計之我為我語取境。又於此中欲愛為緣立欲取者下。出能取愛體也。有無有愛為緣立我語取者。于所計我或有或無于中起愛名我語取。第十明四系。唯依外道立者。猶是四縛。三界貪使為第一縛。欲界瞋慧為第二。三界見取為第三。三界戒取為第四縛。自下六門。文相可解。第八廣分別業門。文分有三。初明三惡行業。次舉邪正二論說業不同。第三廣解十六種業。前二段文在此卷。后之一段在第九十卷初也。就初三惡行業中。言一切不善身業名為惡行語意亦爾者唯舉業性。不同小乘通取貪瞋邪見意三亦名惡行。于諸惡趣或已隨得或當或現等者。明三惡行感惡趣報或已得等。次明邪正二論安立業染。于中分二。初語辨二論安立業染。第二重廣分別邪正二論。前中。言邪論者乃至當知此為邪論者。邪論者說作惡業時。前方便中數起故意欲行殺等名故思造。如是之業定墮惡趣。正論非之。依汝所判則謗修行梵行能證涅槃。何以故。諸有情類于現在世造惡業時。無有

【現代漢語翻譯】 現代漢語譯本 對於因『見』（dṛṣṭi，錯誤的見解）和『愛』（tṛṣṇā，渴愛）而引起的爭論，以及能夠證入世間禪定的人，他們會依賴於『見愛』的爭論而建立『見取』（dṛṣṭiparāmarśa，執取不正見）。依賴於能夠證入世間禪定的人，而建立『戒禁取』（śīlavrataparāmarśa，執取錯誤的戒律和苦行）。這兩類（見取和戒禁取）都以執著『我語』（ātmavāda，關於『我』的言論）為基礎。因此，依賴於這兩類，而建立『我語取』。這裡所說的『見』，指的是六十二見等，指出所取之物的本體。錯誤的分別見解所接受和堅持的，稱為『戒』。威儀和行為的表相，稱為『禁』。因為堅信是真實的，並且安住於此，所以論述說有『我』，這被稱為『我語』。這段文字涵蓋了執取『我見』以及所計度的『我』，作為『我語取』的境界。 此外，在這裡，以『欲愛』（kāmatṛṣṇā，對慾望的渴求）為緣而建立『欲取』（kāmaparāmarśa，執取慾望），這是指能取之『愛』的本體。以『有愛』（bhavatṛṣṇā，對存在的渴求）和『無有愛』（vibhavatṛṣṇā，對斷滅的渴求）為緣而建立『我語取』，指的是對於所計度的『我』，或者認為存在，或者認為不存在，由此而產生的愛，稱為『我語取』。 第十部分闡明『四系』（catvāri bandhanāni，四種束縛）。這四種束縛僅僅依據外道的觀點而建立，它們仍然是四種束縛。對三界（trayo dhātavaḥ，欲界、色界、無色界）的貪慾煩惱是第一種束縛。欲界的嗔恚和愚癡是第二種束縛。對三界的『見取』是第三種束縛。對三界的『戒禁取』是第四種束縛。從下面開始的六個部分，文句的含義可以理解。 第八部分廣泛地分別闡述『業』（karma，行為）的方面，文章分為三個部分。首先闡明三種惡業行為。其次，舉出邪論和正論兩種觀點，說明對業的看法不同。第三，廣泛地解釋十六種業。前兩段文字在本卷中，后一段文字在第九十卷的開頭。在最初的三種惡業行為中，說到『一切不善的身業稱為惡行，語業和意業也是如此』，這僅僅是指出業的性質。這與小乘的觀點不同，小乘認為貪、嗔、邪見這三種意業也稱為惡行。『在各種惡趣中，或者已經隨之獲得，或者將要獲得，或者現在獲得等等』，這是說明三種惡行會感得惡趣的果報，或者已經得到等等。 接下來闡明邪論和正論兩種觀點，安立業的染污。其中分為兩個部分。首先用語言辨別兩種理論安立業的染污。第二，重新廣泛地分別闡述邪論和正論。在前一部分中，說到『邪論者乃至應當知道這是邪論』。邪論者說，在造作惡業的時候，在最初的方便階段，多次產生故意的意圖，例如進行殺戮等等，這被稱為『故思造』。這樣的業必定會墮入惡趣。正論不這樣認為。如果按照你們的判斷，那麼就是在誹謗修行梵行（brahmacarya，清凈的行為）能夠證得涅槃（nirvāṇa，解脫）。為什麼呢？因為眾生在現在世造作惡業的時候，沒有...

【English Translation】 English version Regarding those who engage in disputes arising from 『views』 (dṛṣṭi, wrong views) and 『craving』 (tṛṣṇā, thirst), and those who are able to attain worldly meditative states, they rely on the disputes of 『views and craving』 to establish 『grasping at views』 (dṛṣṭiparāmarśa, clinging to wrong views). Relying on those who are able to attain worldly meditative states, they establish 『grasping at precepts and vows』 (śīlavrataparāmarśa, clinging to wrong precepts and ascetic practices). Both of these categories (grasping at views and grasping at precepts and vows) are based on clinging to 『assertions of self』 (ātmavāda, doctrines about the self). Therefore, relying on both categories, they establish 『grasping at assertions of self』. Here, 『views』 refer to the sixty-two views, etc., indicating the substance of what is grasped. What is accepted and upheld by wrong discriminatory views is called 『precepts』. The appearance of demeanor and conduct is called 『vows』. Because they firmly believe it to be true and abide by it, it is asserted that there is a 『self』, which is called 『assertions of self』. This passage encompasses grasping at 『self-view』 and the conceived 『self』 as the object of 『grasping at assertions of self』. Furthermore, here, establishing 『grasping at desire』 (kāmaparāmarśa, clinging to desire) based on 『desire-craving』 (kāmatṛṣṇā, craving for desires) refers to the substance of 『craving』 that can be grasped. Establishing 『grasping at assertions of self』 based on 『craving for existence』 (bhavatṛṣṇā, craving for existence) and 『craving for non-existence』 (vibhavatṛṣṇā, craving for annihilation) refers to the love that arises for the conceived 『self』, whether it is considered to exist or not to exist, which is called 『grasping at assertions of self』. The tenth part elucidates the 『four bonds』 (catvāri bandhanāni, four fetters). These four bonds are established solely based on the views of externalists, and they are still four bonds. Greed and afflictions for the three realms (trayo dhātavaḥ, the desire realm, the form realm, and the formless realm) are the first bond. Anger and ignorance of the desire realm are the second bond. 『Grasping at views』 of the three realms is the third bond. 『Grasping at precepts and vows』 of the three realms is the fourth bond. From the following six parts onwards, the meaning of the sentences can be understood. The eighth part extensively and separately elucidates the aspects of 『karma』 (karma, action), and the text is divided into three parts. First, it elucidates the three kinds of evil actions. Second, it cites the two viewpoints of wrong theories and right theories to explain the different views on karma. Third, it extensively explains the sixteen kinds of karma. The first two sections are in this volume, and the last section is at the beginning of the ninetieth volume. In the initial three evil actions, it is said that 『all unwholesome bodily actions are called evil actions, and so are verbal and mental actions』, which only points out the nature of karma. This differs from the view of the Lesser Vehicle, which considers greed, anger, and wrong views, these three mental actions, to also be called evil actions. 『In various evil destinies, either already attained, or to be attained, or currently attained, etc.』, this explains that the three evil actions will bring about the retribution of evil destinies, either already obtained, etc. Next, it elucidates the two viewpoints of wrong theories and right theories, establishing the defilement of karma. It is divided into two parts. First, it distinguishes with language the establishment of the defilement of karma by the two theories. Second, it re-extensively and separately elucidates wrong theories and right theories. In the first part, it is said that 『wrong theorists should know that this is a wrong theory』. Wrong theorists say that when creating evil karma, in the initial stage of preparation, repeatedly generating intentional intentions, such as committing murder, etc., is called 『intentional creation』. Such karma will definitely lead to falling into evil destinies. Right theories do not think so. If according to your judgment, then you are slandering the practice of pure conduct (brahmacarya, pure conduct) being able to attain nirvana (nirvāṇa, liberation). Why? Because when sentient beings create evil karma in the present life, there is no...

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不起故思造者。況在餘生。是即故思造業定入惡趣。是即應無得解脫時。如正論說。唯故思造多是不定。故涅槃云。一切眾生不定業多。決定業少。以是義故有修習道故。決定重業可使輕受。不定之業非生后受。言若如是說已下。明其正論。謂若說諸有故思造不善業此業亦作亦增長者定受惡趣果若有雖作不增長者。彼彼法受為依止故。諸所造作若無追悔不修對治。若更增長若不增長。此業雖定順現報受亦轉令成順惡趣受。或生受或后受。于現在中能解脫脫若生追悔等故。轉惡趣業令現輕受。即名不謗修習梵行。問曰。上辨業雜染。云何復言成順樂受。解云。是福分善。亦名為染。自下第二重廣分別邪正論有六複次。略作五對。一明對治會不會對二明三業護不護對。三明五相染不染對。四明施設業行邪正對。五于聖教中未入已入對。就第二對中。言于現法中不善防護身語意業而住者。彼先造作惡業亦令增長乃至令其雜染者。別解脫戒善身語業是其所防。下問答辨防不防義。謂如有一乃至猶故發起者。先造惡業中間受戒誓能遠離復起不正作意。還染前善。名不能防。又于諸善身語意業已下。明善無作業與惡並行無有差別。乃至於現法中不證涅槃彼雖如是防護已下。明於現在暫不作惡。以不斷種子故。隨眠所縛於後身中還起

雜染。若防護身語意業而住者有此差別者。別相在下。尋文可知。第三對明邪正二論各由五相成不成染。五相成雜染者。達師云。一無因論。二惡因論。三身惡業。四語惡業。五意惡業。是為五種。今謂之不然。即二論三過名為五也。言現法中乃至是即有一依于不善諸樂法受而有樂不善受生等者。又言樂受酬于善業。此現在中不善樂受是不善故。不得言酬宿善業生。若酬不善業生。應是無記異熟之法。云何得是不善性耶。何以故下。釋非彼宿世不善業于現法中能感樂果。若言此受用現法中惡業為因。復違汝立宿作等宗。是名初過。又說言諸不善法皆用宿世惡業為因是即決定所有善法亦用宿世善法為當類自生修諸對治皆成無用。名第二過。又若現在乃至應作不作者。若皆由宿作不假現緣者。應無現在思量善應作不善不應作等。又如實智應成無用。謂了知已此惡我應轉此善我應成。彼說現緣非有故此我應轉等。亦非有故如實智理不成就。智不成故下展轉出過。總是第三過失。解五相成不染中。景師云。假人為領受者則此假者由六觸處故能領受者。由依六根故能領受。于母胎中四種差別乃至得入母胎者。此明入胎方便。未辨胎中四種差別。四種差別下自列。謂名色六入觸受。如是次第而有領受者。不同小論觸受在於胎外。今

【現代漢語翻譯】 現代漢語譯本：雜染（Klesha，煩惱）。如果防護身、語、意業而安住，則會有此差別。別相在下文。尋文可知。第三，針對邪正二論，分別說明各自由五種相而成立或不成立雜染。五相成立雜染，達師說：一、無因論；二、惡因論；三、身惡業；四、語惡業；五、意惡業。這是五種。現在認為不然，即二論的三過失名為五。說現法中乃至是即有一依于不善諸樂法受而有樂不善受生等，又說樂受酬于善業。此現在中不善樂受是不善故，不得言酬宿善業生。若酬不善業生，應是無記異熟之法，云何得是不善性耶？何以故下，解釋非彼宿世不善業于現法中能感樂果。若言此受用現法中惡業為因，復違汝立宿作等宗。是名初過。又說言諸不善法皆用宿世惡業為因，是即決定所有善法亦用宿世善法為當類自生，修諸對治皆成無用。名第二過。又若現在乃至應作不作者。若皆由宿作不假現緣者，應無現在思量善應作不善不應作等。又如實智應成無用。謂了知已此惡我應轉此善我應成。彼說現緣非有故此我應轉等，亦非有故如實智理不成就。智不成故下展轉出過。總是第三過失。解釋五相成立不染中，景師說：假人為領受者，則此假者由六觸處故能領受者，由依六根故能領受。于母胎中四種差別乃至得入母胎者，此明入胎方便。未辨胎中四種差別。四種差別下自列，謂名色、六入、觸、受。如是次第而有領受者，不同小論觸受在於胎外。今 現代漢語譯本：認為

【English Translation】 English version: Klesha (Defilement). If one dwells protecting body, speech, and mind karma, there will be this difference. The specific characteristics are in the following text. It can be understood by searching the text. Thirdly, regarding the two theories of wrong and right, respectively explain how each is established or not established as defilement by five aspects. The five aspects that establish defilement, Dashi said: 1. Theory of no cause; 2. Theory of evil cause; 3. Evil deeds of body; 4. Evil deeds of speech; 5. Evil deeds of mind. These are five types. Now it is considered not so, that is, the three faults of the two theories are called five. Saying that in the present life, there is one who relies on unpleasant pleasurable feelings and has unpleasant pleasurable feelings arising, and also saying that pleasurable feelings are a reward for good karma. This unpleasant pleasurable feeling in the present is unpleasant, so it cannot be said to be a reward for past good karma. If it is a reward for unpleasant karma, it should be a neutral Vipaka (result) dharma, how can it be of an unpleasant nature? Why below, explain that past unpleasant karma cannot cause pleasurable results in the present life. If it is said that this enjoyment is caused by evil karma in the present life, it contradicts your established theory of past actions. This is called the first fault. Also saying that all unpleasant dharmas are caused by past evil karma, that is, it is determined that all good dharmas are also caused by past good dharmas of the same kind, and cultivating all antidotes becomes useless. This is called the second fault. Also, if in the present, even those who should or should not act. If everything is due to past actions and does not rely on present conditions, there should be no present consideration of whether good should be done, unpleasant should be done, or should not be done. Also, true knowledge should become useless. That is, knowing that this evil self should be transformed and this good self should be achieved. They say that the present conditions do not exist, so this self should be transformed, etc., also do not exist, so the principle of true knowledge is not achieved. Because knowledge is not achieved, the faults are extended. Overall, it is the third fault. Explaining the five aspects that establish non-defilement, Jingshi said: The false person is the receiver, then this false person can receive through the six sense bases, and can receive by relying on the six roots. The four differences in the mother's womb, even those who enter the mother's womb, this explains the method of entering the womb. The four differences in the womb have not been distinguished. The four differences are listed below, namely name and form (Namarupa), six entrances (Sadayatana), contact (Sparsha), and feeling (Vedana). In this order, there are receivers, which is different from the small treatise where contact and feeling are outside the womb. Now English version: consider

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明觸受亦在胎中。便有雜染所攝二諦者。即苦集也。與此相違下乃至清凈者。即滅道也。明觸所生受者。明通漏無漏故。論云明位有三。一在異生位即見道已前七方便中。二是有學。三是無學。今辨明觸意說無漏。已下結云便有清凈滅道三諦也。達師云。若能領受者。五陰為第一相。若由此領受者。由六觸處故為第二。若如是領受者。名色六入觸受。如是次第為第三。若領受時者。宿現二業受時為第四。如是雜染如是清凈。明迷悟二人為第五。當知此中依五取蘊等者。釋第一句。即此假者由六觸等者。釋第二句。于母胎中四種差別等者。釋第三句。又即此受亦用現在等者。釋第四句。彼若聽聞諸不正法等者。釋第五句。更有一解。一能領者。二由此領。三如是領。四如是雜染。五如是清凈。是為五相。第四對明施設業行邪正過患勝利。先辨邪論。后明正論。前中複次。當知施設邪業清凈者。外道計苦行能凈過去諸不善業。言彼見宿世諸不善業為二種因。謂現惡業皆是宿業串習所引等。佛法亦有現法不善。由昔串習。後由現緣方得引起。彼唯取一。故成邪論。大師去世者。佛去世也。何緣應知如是施設令業清凈不應道理乃至由所逼切三品苦受不得生故等者。且如汝以火灸身。火灸在上。火次苦中。火微苦下。是則三苦由

【現代漢語翻譯】 現代漢語譯本 明觸所生的感受也在胎中。便有雜染所攝的二諦（諦(satya)指真理，此處指苦諦和集諦），即苦諦和集諦。與此相反，下文乃至清凈者，即滅諦和道諦。明觸所生之受，是因為明瞭通達有漏和無漏的緣故。《論》中說，『明』位有三種：一是在異生位，即見道以前的七方便中；二是有學位；三是無學位。現在辨明『明觸』，意在說明無漏。下文總結說，便有清凈的滅諦和道諦這三諦。 達師說：『如果能領受，五陰（五陰(pañca-skandha)指構成個體的五種要素：色、受、想、行、識）是第一相。如果由此領受，由於六觸處（六觸處(saḷāyatana)指眼、耳、鼻、舌、身、意六種感覺器官與外境接觸的場所）的緣故，是第二相。如果如是領受，名色（名色(nāmarūpa)指精神和物質的結合，是生命形成的最初階段）、六入（六入(saḷāyatana)同六觸處）、觸、受，這樣的次第是第三相。如果領受時，宿業和現業感受時是第四相。』 像這樣雜染，像這樣清凈，說明迷惑和覺悟的二人是第五相。 應當知道，這裡『依據五取蘊（五取蘊(pañcupādānakkhandha)指執取為自我的五蘊）等』，解釋第一句。『即此假者由六觸等』，解釋第二句。『于母胎中四種差別等』，解釋第三句。『又即此受亦用現在等』，解釋第四句。『彼若聽聞諸不正法等』，解釋第五句。 還有一種解釋：一、能領受者；二、由此領受；三、如是領受；四、如是雜染；五、如是清凈。這是五相。第四對明施設業行邪正過患勝利，先辨別邪論，后說明正論。前面內容中，再次說明，應當知道，施設邪業清凈，外道認為苦行能夠凈化過去諸不善業，說他們認為宿世的諸不善業有兩種原因，即現在的惡業都是宿業串習所引導等。佛法也有現法的不善，由過去的串習，後來由現在的因緣才得以引起。他們只取其一，所以成為邪論。 大師去世，指佛去世。什麼緣故應當知道，像這樣施設令業清凈是不應道理，乃至由於所逼切的三品苦受不得生等，且如你用火燒灼身體，火燒灼在上，火其次苦中，火微苦下，這就是三種苦由...

【English Translation】 English version The feeling arising from clear contact is also present in the womb. Then there are the two truths (satya: truth, here referring to the truth of suffering and the truth of the origin of suffering) encompassed by defilement, namely the truth of suffering and the truth of the origin of suffering. In contrast to this, the following up to 'purity' refers to the truth of cessation and the truth of the path. The feeling arising from clear contact is because of clearly understanding the defiled and undefiled. The Śāstra says that there are three stages of 'clarity': first, in the stage of ordinary beings, that is, in the seven expediencies before the path of seeing; second, in the stage of learners; and third, in the stage of non-learners. Now, clarifying 'clear contact' means explaining the undefiled. The following concludes that there are the three truths of pure cessation and the path. Dāsa said: 'If one can experience, the five aggregates (pañca-skandha: the five aggregates that constitute an individual: form, feeling, perception, mental formations, and consciousness) are the first aspect. If one experiences through this, due to the six sense bases (saḷāyatana: the six sense organs of eye, ear, nose, tongue, body, and mind, and the places where they come into contact with external objects), it is the second aspect. If one experiences in this way, name and form (nāmarūpa: the combination of mind and matter, the initial stage of the formation of life), the six entrances (saḷāyatana: same as six sense bases), contact, and feeling, this sequence is the third aspect. If one experiences at the time, the past and present karma are experienced at the time, which is the fourth aspect.' Like this defilement, like this purity, explaining that the two people of delusion and enlightenment are the fifth aspect. It should be known that here, 'based on the five aggregates of clinging (pañcupādānakkhandha: the five aggregates that are clung to as self) etc.' explains the first sentence. 'That is, this false one is due to the six contacts etc.' explains the second sentence. 'The four differences in the mother's womb etc.' explains the third sentence. 'Also, this feeling also uses the present etc.' explains the fourth sentence. 'If they hear the wrong teachings etc.' explains the fifth sentence. There is another explanation: first, the one who can experience; second, experiencing through this; third, experiencing in this way; fourth, like this defilement; fifth, like this purity. These are the five aspects. The fourth clarifies the establishment of karma, distinguishing between right and wrong actions, their faults and benefits. First, distinguish the wrong views, then explain the right views. In the preceding content, it is explained again that it should be known that establishing the purification of wrong karma, the non-Buddhists believe that ascetic practices can purify past unwholesome karma, saying that they believe that there are two causes for the past unwholesome karma, that is, the present evil karma is all led by the habitual practice of past karma, etc. Buddhism also has the unwholesome of the present dharma, which is caused by the habitual practice of the past, and later by the present conditions. They only take one of them, so it becomes a wrong view. The passing away of the great teacher refers to the passing away of the Buddha. For what reason should it be known that such an establishment to purify karma is unreasonable, and even the three kinds of painful feelings that are forced upon cannot arise, etc. For example, if you burn your body with fire, the fire burns on top, the fire is secondarily painful in the middle, and the fire is slightly painful below, these are the three kinds of suffering caused by...

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現緣生。汝言由過去者不應道理。除彼三火三苦。自已言由苦行故能除苦者不應道理。要略義者。所謂諸業自性決定。時分決定。品類決定者。景師云。且橫克為言名決定也。達師云。此約隨轉理門一相說。若約真實理門。未必如是並得轉故。下明正論。言分析六事者。四大空識也。以此六界觀分析有情事故。言及彼相違五種差別他所稱讚者。與前所說二種邪論三種自苦惱行相違他所稱讚也。第五對明三人于聖教未入已入者。一未入聖教異生。由三種相知一滅而不生。此人已得正見。次聞邪教。邪見將生正見將滅。后聞正教。邪見將生不生名斷。正見先成不名為生。次有生而不滅。此中庸人。先非邪正。后聞正法發生正見。名生邪見失不行故不名為斷。次有亦生亦滅。此人先行邪見。由聞正法伏滅邪見而生正見。第二已入聖教有學有三相。一生而不滅。謂在修位於四不壞凈現前名生。于佛不言等類。入見道時先斷。今時不名為滅。次有滅而不生。謂斷修斷。余品無明名滅。明體不名為生起。成彼種類故。次有亦生亦滅。謂無學道生。修斷無明皆悉滅故。第三已入聖教異生亦有三相。一滅而不生。謂聞無我滅於我見。未直悟入無我正見。不名為生。二生而不滅。此人如前所聞。于無我理漸能悟入無我正見。得名為生。隨

眠未斷。不名為滅。從此已後由修道力證諦現觀。方斷隨眠發生無漏。則名亦生亦滅。

第九十卷

上來廣辨業門有三段中。前二段訖。自下第三廣解十六種業。就中。先列十六門業。后次第辨之。前中復二。初以半頌標十六門。五二者。則是五種二門。與十三者。則是十種三門。今前為十五。四業為最後者。黑等四業為第十六。長行依頌次第屬當可知。下次第辨中。初解五種二門。言由三因緣令業成重一由意業者。即當作惡極猛纏。作善純凈心。二由加行。謂于彼業數無間作。三由田故。謂于有恩者父母等。若住正行者。即四向。及正行果者。即四果及佛等。此于有恩及以敬田作善惡業。言又於一切清凈相續所有諸業名不增進者。學人身中有善不善業不增進。所思造業中。有錯亂。期殺王人錯殺張人。雖非業道殺。是故思作業。不錯亂者。即當所許。與此相違名非故思所造。定受業者。故思所造重業作亦增長。不定受業者。故思所造輕業作不增長者是也。非故思造業是其不定易了不論。異熟已熟業者已得報業也。未熟翻前。若欲證得阿羅漢時已下。料簡二乘能為礙不。景師云。欲證羅漢時先所造作決定受業由異熟果現在前故能為障礙等者。如凡夫學人身中為障之業如海若山。謂感女身業郁單越無想天黃

【現代漢語翻譯】 現代漢語譯本：睡眠未斷，不稱為『滅』（Nirvana）。從此以後，通過修道的努力，證得真諦的現觀（現量觀察），才能斷除隨眠（煩惱的潛在傾向），這時才可稱為『亦生亦滅』（既生起又滅除）。

第九十卷

上面廣泛辨析業（Karma）的法門，分為三個部分。前兩個部分已經結束。下面第三部分廣泛解釋十六種業。其中，先列出十六種業的門類，然後依次辨析。前面部分又分為兩部分。首先用半頌（偈頌的一半）標示十六門：『五二者』，指的是五種二門；『與十三者』，指的是十種三門。現在前面是十五種，『四業為最後者』，黑業（Krishna Karma）等四種業為第十六種。長行（散文部分）按照偈頌的順序，對應所屬的內容，可以知道。下面依次辨析中，首先解釋五種二門。說『由三種因緣令業成重』：一是由意業（Manas Karma）所致，即作惡時極其猛烈的纏縛，作善時純凈的心。二是由加行（Prayoga）所致，即對於所作的業，屢次不斷地進行。三是由田（Kshetra）所致，即對於有恩德者，如父母等；或者對於安住于正行者，即四向（Srotapanna, Sakrdagamin, Anagamin, Arhat）；以及正行之果者，即四果（Srotapanna-phala, Sakrdagamin-phala, Anagamin-phala, Arhat-phala）以及佛陀等。這是指對於有恩德者以及恭敬之田，作善業或惡業。

說『又於一切清凈相續所有諸業名不增進者』，指學人（Siksa）身中，有善業或不善業，不會增進。所思造的業中，有錯亂，比如計劃殺國王的人，卻錯殺了張三。雖然不是業道（Karma-patha）的殺業。所以思作業（intentional action），沒有錯亂的，就是所允許的。與此相反，稱為『非故思所造』（unintentional action）。定受業（definitely experienced karma），是故意所造的重業，會增長。不定受業（indefinitely experienced karma），是故意所造的輕業，不會增長。非故意所造的業是不定的，容易理解，不討論。異熟已熟業（karma with ripened results），是指已經得到報應的業。未熟（unripened）與前面相反。如果想要證得阿羅漢（Arhat）的時候以下，推測二乘（Sravaka-yana and Pratyekabuddha-yana）能否成為障礙。景師說，想要證得阿羅漢的時候，先前所造作的決定受業，由於異熟果（Vipaka-phala）現在前，所以能成為障礙等。如同凡夫學人身中，作為障礙的業，如海如山。比如感得女身業（the karma of experiencing a female body），郁單越（Uttarakuru）無想天（Asanjnasattva）黃。

【English Translation】 English version: When sleep is not yet broken, it is not called 'extinction' (Nirvana). Only after this, through the power of cultivating the path, and realizing the direct perception of truth (Pratyaksha-jnana), can one cut off the latent tendencies of defilements (anusaya). Only then can it be called 'both arising and ceasing'.

Volume Ninety

The above extensively discusses the Dharma gates of Karma in three sections. The first two sections are completed. The third section below extensively explains the sixteen types of Karma. Among them, first list the sixteen categories of Karma, and then analyze them in order. The previous section is further divided into two parts. First, use a half-verse (half of a Gatha) to mark the sixteen gates: 'Five twos' refers to the five types of two gates; 'and thirteen' refers to the ten types of three gates. Now the front is fifteen types, 'the four karmas are the last', the black karma (Krishna Karma) and the other four karmas are the sixteenth type. The prose section follows the order of the verses, corresponding to the content to which it belongs, which can be known. In the following sequential analysis, first explain the five types of two gates. It is said that 'due to three causes, karma becomes heavy': one is due to mental karma (Manas Karma), that is, when doing evil, there is extremely fierce entanglement, and when doing good, there is a pure mind. The second is due to effort (Prayoga), that is, repeatedly and continuously performing the karma that is being done. The third is due to the field (Kshetra), that is, to those who are kind, such as parents; or to those who abide in the right practice, that is, the four stages (Srotapanna, Sakrdagamin, Anagamin, Arhat); and the fruits of right practice, that is, the four fruits (Srotapanna-phala, Sakrdagamin-phala, Anagamin-phala, Arhat-phala) and the Buddha, etc. This refers to doing good or evil karma to those who are kind and the field of reverence.

It is said that 'also, all karmas in the pure continuum are called non-increasing', referring to the fact that in the body of a learner (Siksa), good or bad karma will not increase. Among the karmas intentionally created, there is confusion, such as planning to kill the king, but mistakenly killing Zhang San. Although it is not the karma of killing on the path of karma (Karma-patha). Therefore, intentional action (intentional action), without confusion, is what is permitted. The opposite of this is called 'unintentional action'. Definitely experienced karma is the heavy karma intentionally created, which will increase. Indefinitely experienced karma is the light karma intentionally created, which will not increase. Karma that is not intentionally created is indefinite, easy to understand, and will not be discussed. Karma with ripened results refers to karma that has already received retribution. Unripened is the opposite of the previous one. If you want to attain Arhatship (Arhat) from now on, speculate whether the Two Vehicles (Sravaka-yana and Pratyekabuddha-yana) can become obstacles. Master Jing said that when you want to attain Arhatship, the definitely experienced karma created earlier can become an obstacle because the results of the ripened fruit (Vipaka-phala) are now present. Just like in the body of a ordinary learner, the karma that acts as an obstacle is like a sea or a mountain. For example, the karma of experiencing a female body, Uttarakuru, the heaven of non-thought (Asanjnasattva), yellow.

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門等業。此業要生果現前方能為障不得羅漢。即名業障報障。若未引果者不能為障。故云不由隨逐身相續故。所以者何乃至不能為障者。若於前身造生受業。此身受果不得羅漢。若於前身但造后受。則於此身不能為障已得羅漢。雖不為障。然彼非不是定受業。何以故。由即依彼煩惱助伴等。泰師云。決定不善業名業障者。能感不平等四大病身。報果現前故病。四大身不能得果名為業障。不由業種子隨逐本識身故名業障。若此身不受障道業報。唯人天身中有後報定業不善業種而不能障得無學極果。以此將證無學身中猶有惡業。非不能障得無學果。得無學果時不得非擇滅。然彼受惡業名定業。何者。由依有煩惱與業為助伴。及依彼彼有煩惱相續身故。立定受業。以無學身中無煩惱故。所有順后等定受報業皆轉令不受。此論宗五逆等業將能斷煩惱者說。亦是可轉。不同譬喻說一切皆可轉。次解十種三門。言如實遍知者。則是巧便。故名為善也。順樂受業者。前三靜慮及欲界善業。順苦受業。謂能招感惡趣生業。下不盡業義論自分明。于鬼傍生亦有感樂受業。略不明欲界天人亦有感苦受業。順不苦不樂業者。第四靜慮及上地等所有業者。問曰。三禪下有舍受報以不。解云。賴耶舍五道盡有。六識不定。西國二師不同。一說三禪

【現代漢語翻譯】 現代漢語譯本 門等業（指五逆罪等惡業）。此業要生果現前方能為障，不得阿羅漢果，即名業障、報障。若未引果者，不能為障。故云不由隨逐身相續故。所以者何乃至不能為障者？若於前身造生受業（指于來世受報的業），此身受果，不得阿羅漢果。若於前身但造后受（指於後世受報的業），則於此身不能為障，已得阿羅漢果。雖不為障，然彼非不是定受業。何以故？由即依彼煩惱助伴等。泰師云：『決定不善業名業障者，能感不平等四大病身。報果現前故病，四大身不能得果，名為業障。不由業種子隨逐本識身故，名業障。』若此身不受障道業報，唯人天身中有後報定業不善業種，而不能障得無學極果。以此將證無學身中猶有惡業，非不能障得無學果。得無學果時，不得非擇滅。然彼受惡業名定業。何者？由依有煩惱與業為助伴，及依彼彼有煩惱相續身故，立定受業。以無學身中無煩惱故，所有順后等定受報業皆轉令不受。此論宗五逆等業將能斷煩惱者說，亦是可轉，不同譬喻說一切皆可轉。次解十種三門。言如實遍知者，則是巧便，故名為善也。順樂受業者，前三靜慮（指色界初禪、二禪、三禪）及欲界善業。順苦受業，謂能招感惡趣生業。下不盡業義論自分明。于鬼傍生亦有感樂受業，略不明欲界天人亦有感苦受業。順不苦不樂業者，第四靜慮（指色界四禪）及上地等所有業者。問曰：三禪下有舍受報以不？解云：賴耶舍五道盡有，六識不定。西國二師不同，一說三禪

【English Translation】 English version Karmas such as the five heinous crimes. Only when this karma produces its result in the present can it become an obstacle, preventing one from attaining Arhatship; this is called karma obstacle and retribution obstacle. If the karma has not yet produced its result, it cannot be an obstacle. Therefore, it is said that it does not follow the continuous stream of the body. Why is it that it cannot be an obstacle? If in a previous life one created karma to be experienced in this life, then experiencing the result in this life prevents one from attaining Arhatship. If in a previous life one only created karma to be experienced in a later life, then it cannot be an obstacle in this life, and one can attain Arhatship. Although it is not an obstacle, it is still a fixed karma to be experienced. Why? Because it depends on afflictions and their companions, etc. Master Tai said: 'The karma of definitely unwholesome actions is called karma obstacle, which can cause an unequal and diseased body of the four great elements. Because the result of retribution manifests in the present, the diseased body of the four great elements cannot attain the fruit, and this is called karma obstacle. It is not because the seeds of karma follow the body of the fundamental consciousness that it is called karma obstacle.' If this body does not experience the retribution of karma that obstructs the path, then only in the bodies of humans and gods are there seeds of definitely unwholesome karma to be experienced in the future, which cannot obstruct the attainment of the ultimate fruit of non-learning (Arhatship). This will prove that there is still evil karma in the body of non-learning, but it cannot obstruct the attainment of the fruit of non-learning. When attaining the fruit of non-learning, one does not attain non-selective cessation (Nirvana). However, experiencing evil karma is called fixed karma. Why? Because it depends on afflictions and karma as companions, and because it depends on the continuous stream of bodies with afflictions, fixed karma to be experienced is established. Because there are no afflictions in the body of non-learning, all karma that leads to later retribution is transformed so that it is not experienced. This treatise holds that the karma of the five heinous crimes, when associated with those who can sever afflictions, can also be transformed, unlike the metaphor that says everything can be transformed. Next, explaining the ten kinds of the three doors. The term 'knowing truly and universally' means skillful means, and therefore it is called good. Karma that leads to pleasant experience refers to the wholesome karma of the first three dhyanas (the first, second, and third dhyanas of the Form Realm) and the Desire Realm. Karma that leads to painful experience refers to the karma that causes rebirth in the evil realms. The 'Treatise on the Meaning of Inexhaustible Karma' explains this clearly. Ghosts and animals also have karma that leads to pleasant experience, but it is not clearly stated that gods and humans in the Desire Realm also have karma that leads to painful experience. Karma that leads to neither painful nor pleasant experience refers to the karma of the fourth dhyana (the fourth dhyana of the Form Realm) and the higher realms. Question: Is there neutral feeling as retribution below the third dhyana? Answer: The alaya consciousness (alaya-vijnana) has neutral feeling in all five paths, but the six consciousnesses are uncertain. The two masters in India have different views; one says the third dhyana

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以下意識無舍受報。此受生命終唯在舍受。據阿賴耶受命終受生爾時意識不得有。若依此釋順此處文。唯四禪已上方有意識舍受之報。第二師云。諸論諍三禪已下有無。是諍意識舍報有無不諍賴耶。若為此義故。下地意識亦有舍報命終受生。與此文違。今和會之。但約三受別地為言故說下地有其舍受。理實善不善皆得舍報。乃至地獄命終受生亦有舍受不善業感。順現法受業者至所作諸業者。三時報業除五逆業輪王業。餘業不可指其業相行。如是業得現報生報。但可依希總說。言事加行者。設定施給等也。若如是相良由所作諸業于現法中異熟成熟者。如說慈無諍滅。見道及無學從彼正受記。施者得則果。生后可知。有學業者至及此後得善有漏業等者。此文唯據有學聖人身中無漏三業及善有漏業名學。此據真實學說。余處文解脫分通達分善及以見修無漏之業併名為學。此據相似通說為學。無學業者至隨應諸業者。無學身中無漏三業及有漏善三業儘是無學業也。此余諸業名非學非無業者。異生身中三性之業。學人身中不善隱沒業無學身中不隱沒業並俱非。若見所斷煩惱相應至名見所斷業者。若具亦應云及以第八有業女人身業郁單越業無想天業黃門等業。並是見斷。無斷業者所謂一切有學無學出世間業者。余處有文說十界名為

無斷謂七心界色聲法界。此中唯取出世學無漏業名為無斷者。此中據性真實無斷。彼據無學身中所有法界已斷縛盡。故名無斷。問曰。若爾無學身中若已斷縛名無斷者。是則無學身中十八界皆已斷盡名無斷。解云。道理實齊。但為十界是其善性得無斷名。五根三塵性是無記。不得無斷之名。言現法斷者至此是異生未得離欲住此命終者。未離欲凡夫。先以故思造業而起厭離厭伏不行。既未離欲命終還生當地。而未能令于次生位不造彼業。不受異熟等者。雖于現法厭所造業。而不能令此所厭業不牽生報。亦不能令次生身中更不造業。亦不能令于其後位無造業事也。言于現法中亦未一向能令不造者。現身雖暫厭伏所造。亦未必能令一身之中更不重造。生斷故者至然未解脫后位作業及受異熟者。離欲凡夫厭現造業。命終生上。則無次生欲界之身於中造業。然是凡夫后還退生。因先厭業受欲后報。后報身中還作業。故云然未解脫后位作業及受異熟。后斷故者謂復有一雖是有學而於欲界未得離欲受厭離已獲得最初或復第二沙門果彼作是念凡我所有由多粗重由多熱惱所造惡業。或復善業皆愿與彼俱時而受用。勿復令我于生后位受彼報。發誓愿已復修四無量以奢摩他品定正起加行者。伏惑得未來禪也。及為進趣離欲愛故。知此中或瞋意

【現代漢語翻譯】 現代漢語譯本： 『無斷』指的是七心界（指眼識界、耳識界、鼻識界、舌識界、身識界、意識界、末那識界），色聲法界（指色界、聲界、法界）。這裡面只取出世間的、無漏的業，稱之為『無斷』。這裡是根據其自性來說，是真實的『無斷』。因為在阿羅漢（無學）的身上，所有的法界都已經斷除了束縛，窮盡了煩惱，所以稱為『無斷』。問：如果這樣說，阿羅漢（無學）的身上如果已經斷除了束縛，稱為『無斷』，那麼阿羅漢（無學）身上十八界（指六根、六塵、六識）都應該斷盡，稱為『無斷』。答：道理上確實一樣。但是因為十界（指眼識界、耳識界、鼻識界、舌識界、身識界、意識界、末那識界，以及色界、聲界、法界中的法界）是其善的自性，所以得到『無斷』的名稱。五根（指眼根、耳根、鼻根、舌根、身根）和三塵（指色塵、聲塵、法塵）的自性是無記（非善非惡），所以不能得到『無斷』的名稱。『現法斷』指的是，這個人是異生（凡夫），沒有得到離欲（脫離慾望），在這種狀態下死亡。沒有脫離慾望的凡夫，先前因為過去的思（思惑）造業，而生起厭離，厭伏，不再去做。既然沒有脫離慾望就死亡了，還會生在原來的地方。但是不能夠使得在下一次生命中不造作那些業，不受異熟果報等等。雖然在現世厭惡所造的業，但是不能夠使得這個所厭惡的業不牽引產生果報，也不能夠使得在下一次生命中不再造業，也不能夠使得在其後的生命中沒有造業的事情。『在現法中也不能完全使得不造』指的是，現世雖然暫時厭伏所造的業，也未必能夠使得一生之中不再重新造作。『生斷故』指的是，雖然沒有解脫，但是後來的生命中不再作業以及承受異熟果報。脫離慾望的凡夫厭惡現在所造的業，死亡後生到上面的界（指色界或無色界）。那麼就沒有下一次生命在欲界之身中造業。但是這個凡夫後來還會退生（退回到欲界）。因為先前厭惡的業，承受慾望的果報。在後來的果報之身中還會造業。所以說雖然沒有解脫，但是後來的生命中還會作業以及承受異熟果報。『后斷故』指的是，還有一種情況，雖然是有學（指聲聞乘初果到三果的修行人），但是在欲界沒有得到離欲，接受厭離，已經獲得了最初的或者第二個沙門果（指須陀洹果或斯陀含果），他這樣想：凡是我所有因為多粗重（指煩惱粗重）因為多熱惱（指身心熱惱）所造的惡業，或者善業，都希望和它們一起同時承受果報。不要再讓我于來世承受這些果報。發誓愿之後，又修習四無量心（指慈、悲、喜、舍），以奢摩他品（止觀）的禪定，正式開始修行，這是爲了降伏煩惱，得到未來禪（指色界禪定）。以及爲了進一步脫離慾望的愛，知道這裡面或許有嗔恨的意念。

【English Translation】 English version: 'No severance' refers to the seven mind realms (eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm, and manas consciousness realm), and the realms of form, sound, and dharma (form realm, sound realm, and dharma realm). Among these, only the supramundane, non-outflow (anāsrava) karma is taken and called 'no severance'. Here, it is based on its true nature that it is truly 'no severance'. Because in the body of an Arhat (non-learner), all dharma realms have severed their bonds and exhausted their afflictions, hence it is called 'no severance'. Question: If that is the case, if the body of an Arhat (non-learner) has severed its bonds and is called 'no severance', then all eighteen realms (six roots, six dusts, and six consciousnesses) in the body of an Arhat (non-learner) should be completely severed and called 'no severance'. Answer: The principle is indeed the same. However, because the ten realms (eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm, manas consciousness realm, and the dharma realm in the realms of form, sound, and dharma) are of a virtuous nature, they obtain the name 'no severance'. The nature of the five roots (eye root, ear root, nose root, tongue root, body root) and the three dusts (form dust, sound dust, dharma dust) is neutral (neither good nor evil), so they cannot obtain the name 'no severance'. 'Severance in the present dharma' refers to a person who is an ordinary being (prthagjana), who has not attained detachment from desire (vītarāga), and dies in this state. An ordinary person who has not detached from desire, previously creates karma due to past thought (thought delusion), and then arises aversion, suppression, and no longer acts. Since they die without detaching from desire, they will still be born in the same place. However, they are unable to prevent the creation of those karmas and the reception of different ripening results in the next life. Although they detest the karma created in the present life, they cannot prevent this detested karma from leading to the production of retribution, nor can they prevent the creation of karma in the next life, nor can they prevent the occurrence of karma creation in later lives. 'Also, in the present dharma, they cannot completely prevent creation' refers to the fact that although they temporarily suppress the karma created in the present life, they may not be able to prevent the re-creation of karma in the same life. 'Severance due to birth' refers to the fact that although they have not attained liberation, they no longer create karma or receive different ripening results in later lives. An ordinary person who has detached from desire detests the karma created in the present life and is born in a higher realm (form realm or formless realm) after death. Then there will be no next life in the desire realm to create karma. However, this ordinary person will still regress (return to the desire realm) later. Because of the karma previously detested, they receive the retribution of desire. In the later retribution body, they will still create karma. Therefore, it is said that although they have not attained liberation, they will still create karma and receive different ripening results in later lives. 'Severance in the future' refers to another situation where, although they are a learner (śaikṣa, referring to practitioners from the first to the third stage of the Śrāvakayāna path), they have not attained detachment from desire in the desire realm, accept aversion, and have already obtained the first or second Śrāmaṇa fruit (Srotaāpanna or Sakṛdāgāmin). They think: 'May all the evil karma, or good karma, that I have created due to much coarseness (coarse afflictions) and much heat (physical and mental heat), be received simultaneously with them. Do not let me receive these retributions in future lives.' After making this vow, they also cultivate the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), and formally begin practicing meditation with the samatha (calm abiding) aspect, in order to subdue afflictions and attain future dhyāna (form realm dhyāna). And in order to further detach from the love of desire, knowing that there may be thoughts of anger here.

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樂者慈斷。害是悲斷。嫉妒是壽斷。可愛事等是舍斷也。諸所造業並是心之體胤乃至得不還果若但於此暫生喜樂乃至或於后位者。若但於此阿那含果暫生喜足不求上果。于現法中尚不造業以更不于欲界受生。況于生后位中而得造業。又正法外墮邪見者至皆名曲業者。外道身中所起善惡之業從邪見生。皆名三曲業。猛利貪瞋所起諸業皆名穢業者。準決擇文即曲業。加彼貪瞋所起之業總名穢業。猛利癡者。牒造濁業之人。上品鈍根忘失念者牒前曲業。極闇鈍者牒前穢業。癡所起業明從愚癡所造之業。皆是濁業者曲穢二業及癡所造並濁業。記抉擇中文於此對辨。與小論別。一切能往善趣妙行皆名凈業者。若依小論。一切妙行凈通漏無漏三業及無貪等行併名三妙三凈之行。今此文中唯有漏三業人天善趣受生者名為凈業。又唯是業性不通非業。一切能往涅槃妙行名默然業者。即三滿業也。小論云。無學身口滿及以無學心。今此文勢既云一切能往涅槃妙行皆名默然業。即知通學無學三業並是默然業攝。下解黑等四業。能感各別處所那。洛迦惡業。名黑黑業。余處文說一切不善業名黑黑業。能感各別處所天趣善業名白白業者。下文說他化上有魔宮殿。宮已上及上二界善業名白白業。余處說三界善業皆名白白。能感余處所有諸業名黑白

【現代漢語翻譯】 現代漢語譯本 樂（喜悅）者，以慈心斷除。害（傷害）者，以悲心斷除。嫉妒者，以喜心斷除。可愛之事等，以舍心斷除。所有造作的業，都是心之體現，乃至獲得不還果（Anāgāmin，不再返回欲界受生的果位）。如果僅僅對此阿那含果暫時生起喜悅滿足，不尋求更高的果位，在現世中尚且不再造作導致在欲界受生的業，更何況在死後（后位）造業呢？ 此外，在正法之外墮入邪見的人，所造作的都稱為『曲業』。外道身中所產生的善惡之業，從邪見而生，都稱為三種『曲業』。猛烈的貪慾和嗔恚所產生的諸業，都稱為『穢業』。根據《抉擇分》的文義，『曲業』加上由貪嗔所產生的業，總稱為『穢業』。猛烈的愚癡，是指造作濁業之人。上品鈍根、忘失正念，是指前面的『曲業』。極度昏昧愚鈍，是指前面的『穢業』。由愚癡所產生的業，說明從愚癡所造作的業，都是『濁業』。『曲業』、『穢業』以及由愚癡所造作的業，都屬於『濁業』。記錄《抉擇分》中的文義在此進行對比辨析，與《小論》有所不同。 一切能夠通往善趣（好的去處）的殊妙行為，都稱為『凈業』。如果依據《小論》，一切殊妙的行為，『凈』通於有漏、無漏的三業，以及無貪等行為，都稱為三種殊妙三種清凈的行為。現在此文（指《瑜伽師地論》）中，只有有漏的三業，使人天善趣受生者，才稱為『凈業』。並且僅僅是業的性質，不包括非業。一切能夠通往涅槃（寂滅）的殊妙行為，稱為『默然業』，也就是三種圓滿業。 《小論》說：『無學（Arhat，阿羅漢）的身口圓滿以及無學心。』現在此文的語勢既然說一切能夠通往涅槃的殊妙行為都稱為『默然業』，就知道通於有學、無學的三業都屬於『默然業』所攝。 下面解釋黑等四業。能夠感得各自不同處所的那落迦（Naraka，地獄）惡業，稱為『黑黑業』。其他地方的經文說，一切不善業都稱為『黑黑業』。能夠感得各自不同處所天趣的善業，稱為『白白業』。下文說他化自在天（Paranirmitavasavartin）上有魔宮殿，魔宮殿以上以及上二界（色界和無色界）的善業，稱為『白白業』。其他地方說三界（欲界、色界、無色界）的善業都稱為『白白業』。能夠感得其他處所所有的諸業，稱為『黑白業』。

【English Translation】 English version Joy is severed by loving-kindness (慈). Harm is severed by compassion (悲). Jealousy is severed by sympathetic joy (喜). Lovable things, etc., are severed by equanimity (舍). All actions (karma) created are manifestations of the mind, even up to attaining the state of Anāgāmin (不還果, one who does not return to the desire realm). If one is merely content with the Anāgāmin state and does not seek higher attainments, one will not create karma in this life that leads to rebirth in the desire realm, let alone create karma after death (in future lives). Furthermore, those who fall into wrong views outside the true Dharma are all said to create 'crooked karma'. The good and bad karma arising in the bodies of non-Buddhists, born from wrong views, are all called the three 'crooked karmas'. The karma arising from intense greed and hatred are all called 'defiled karma'. According to the meaning of the Discrimination Section (抉擇分), 'crooked karma' plus the karma arising from greed and hatred are collectively called 'defiled karma'. Intense delusion refers to those who create impure karma. Superior dullness and forgetfulness of mindfulness refer to the aforementioned 'crooked karma'. Extreme darkness and dullness refer to the aforementioned 'defiled karma'. The karma arising from delusion clarifies that all karma created from ignorance is 'turbid karma'. 'Crooked karma', 'defiled karma', and karma created from delusion all belong to 'turbid karma'. The meaning recorded in the Discrimination Section is compared and analyzed here, differing from the Smaller Treatise. All excellent conduct that leads to good destinies (善趣) is called 'pure karma'. According to the Smaller Treatise, all excellent conduct, 'purity' encompasses defiled and undefiled three karmas, as well as conduct without greed, etc., all of which are called the three excellent and three pure conducts. In this text (referring to Yogācārabhūmi-śāstra), only the defiled three karmas that lead to rebirth in good destinies of humans and gods are called 'pure karma'. Moreover, it is only the nature of karma, not including non-karma. All excellent conduct that leads to Nirvana (涅槃, liberation) is called 'silent karma', which is the three complete karmas. The Smaller Treatise says: 'The complete body and speech of the non-learner (Arhat, 阿羅漢) and the non-learner's mind.' Since the tone of this text says that all excellent conduct that leads to Nirvana is called 'silent karma', it is known that the three karmas of both learners and non-learners are included in 'silent karma'. The following explains the four karmas of black, etc. The evil karma of Naraka (那落迦, hell) that can cause different places is called 'black-black karma'. Other texts say that all unwholesome karma is called 'black-black karma'. The wholesome karma of heavenly realms that can cause different places is called 'white-white karma'. The following text says that above the Paranirmitavasavartin (他化自在天) heaven, there are demon palaces, and the wholesome karma above the demon palaces and the upper two realms (form realm and formless realm) is called 'white-white karma'. Other places say that the wholesome karma of the three realms (desire realm, form realm, and formless realm) is all called 'white-white karma'. All karma that can cause other places is called 'black-white karma'.

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黑白者。說六慾天四天下人及以鬼畜。所及善不善業名黑白黑白。余處文說欲界善惡業名黑白黑白業。問曰。何故上下不同耶。解云。名從一義余處約其業性制立四業。故云三界善名白白。一切不善業名黑黑。若造善惡相間雜者即名黑白黑白或有故意黑方便白。或有方便黑故意白。如是相雜之業名為黑白。若純善不雜惡名白白。純惡不雜善名為黑黑。今此文中約報說地獄唯受惡業之果。魔宮已上唯受善報。中間雜受苦樂。故依此義判別三業。問曰。魔宮欲界攝可無苦受耶。解云。設有苦受是化非報故。云由彼處所眼所見色乃至意所知法一向可愛相續殊勝增上義故意門引發意成義故。各別受苦各別受樂故名各別。言六觸處門恒領受者。於六根門常領受也。就處釋中。初半頌列四門初安立等智同等最後當知離欲等。已解安立等竟。次解智等有一頌。十門分別。一無智。二智。三定。四殊勝。五障。六學等。七著。八無我。九聖道。十二海不同分。長行釋中。初解無智。言依前所說三有情眾無智為根者。一謂邪見起曲業。二貪瞋穢業。三癡所起濁業。並以無智為根故得生起。若能斷此無我根本一切眾中能起一切雜染一法者。釋根本義也。是無明一法。此中第一所起雜染損減實事者。初邪見也。第二增益虛事者。貪瞋也。第三

【現代漢語翻譯】 現代漢語譯本 『黑白』指的是六慾天（Devaloka of desire realm），四天下（four continents）的人，以及鬼和畜生。他們所造的善與不善之業，被稱為『黑白黑白』。其他地方的經文說，欲界的善惡業被稱為『黑白黑白業』。問：為什麼上下說法不同呢？答：這是因為名稱是從一個角度定義的，而其他地方則是根據業的性質來建立四種業。所以說，三界的善業被稱為『白白』，一切不善業被稱為『黑黑』。如果造作的善惡業相間雜，就稱為『黑白黑白』，或者有的是故意造作黑業，但方便行白業，或者方便行黑業，但故意造作白業。像這樣相雜的業就稱為『黑白』。如果純粹是善業，不雜有惡業，就稱為『白白』。純粹是惡業，不雜有善業，就稱為『黑黑』。現在這段經文是根據果報來說的，地獄只承受惡業的果報，魔宮以上只承受善報，中間則雜受苦樂。所以根據這個意義來判別三種業。問：魔宮屬於欲界，難道沒有苦受嗎？答：即使有苦受，也是變化所生，不是果報所致。所以說，因為那個地方眼睛所見的色，乃至意所知的法，都是一向可愛，相續不斷，殊勝增上，所以意門引發意成。各自感受痛苦，各自感受快樂，所以稱為『各別』。『六觸處門恒領受』，是指在六根門常領受。在處所的解釋中，前半頌列出四門，首先是安立等智，同等，最後是當知離欲等。已經解釋了安立等竟，接下來解釋智等，有一頌，分為十門：一、無智；二、智；三、定；四、殊勝；五、障；六、學等；七、著；八、無我；九、聖道；十、二海不同分。在長行解釋中，首先解釋無智。『依前所說的三有情眾，無智為根』，一是邪見生起曲業，二是貪瞋穢業，三是癡所生起的濁業，都是以無智為根本而生起的。如果能斷除這個無我的根本，在一切眾生中能生起一切雜染的一法，就是解釋根本的意義。這個一法就是無明。這裡面，第一種所生起的雜染是損減實事，指的是邪見。第二種是增益虛事，指的是貪瞋。第三種是癡。

【English Translation】 English version 『Black and white』 refers to the beings in the six Devalokas (Devaloka of desire realm), the humans in the four continents (four continents), as well as ghosts and animals. The good and bad karma they create is called 『black and white black and white.』 Other scriptures say that the good and evil karma of the desire realm is called 『black and white black and white karma.』 Question: Why are the statements different above and below? Answer: This is because the name is defined from one perspective, while other places establish four types of karma based on the nature of the karma. Therefore, it is said that the good karma of the three realms is called 『white white,』 and all bad karma is called 『black black.』 If the good and evil karma created are mixed, it is called 『black and white black and white,』 or sometimes one deliberately creates black karma but conveniently practices white karma, or conveniently practices black karma but deliberately creates white karma. Karma mixed in this way is called 『black and white.』 If it is purely good karma without any bad karma, it is called 『white white.』 If it is purely bad karma without any good karma, it is called 『black black.』 Now, this passage is based on retribution, saying that hell only receives the retribution of bad karma, while the realms above the Mara's palace only receive good retribution, and in between, they receive a mixture of suffering and happiness. Therefore, based on this meaning, the three types of karma are distinguished. Question: Does the Mara's palace, which belongs to the desire realm, not have suffering? Answer: Even if there is suffering, it is transformation, not retribution. Therefore, it is said that because the colors seen by the eyes in that place, and even the dharmas known by the mind, are always lovely, continuous, supremely increasing, so the mind-door initiates and the mind is accomplished. Each experiences suffering, and each experiences happiness, so it is called 『separate.』 『The six sense-fields constantly receive』 refers to constantly receiving at the six sense-doors. In the explanation of the place, the first half of the verse lists the four doors, first establishing equal wisdom, equality, and finally knowing detachment, etc. Having explained the establishment, etc., next explaining wisdom, etc., there is a verse, divided into ten doors: 1. No wisdom; 2. Wisdom; 3. Samadhi; 4. Superior; 5. Obstacle; 6. Learning, etc.; 7. Attachment; 8. No-self; 9. Noble path; 10. Two oceans different divisions. In the long explanation, first explaining no wisdom. 『According to the three sentient beings mentioned earlier, no wisdom is the root,』 one is that wrong views give rise to crooked karma, two is greed and hatred defiled karma, and three is the turbid karma arising from ignorance, all of which arise from no wisdom as the root. If one can cut off this root of no-self, the one dharma that can give rise to all defilements among all beings is the explanation of the root meaning. This one dharma is ignorance. Here, the first defilement that arises is diminishing reality, which refers to wrong views. The second is increasing unreality, which refers to greed and hatred. The third is ignorance.

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于其如實顯了方便能作愚癡者。起濁業人。于彼二因有愚癡故等者。愚與前二為因故有增減。第二解智門有二種如實智。一者如理作意所發者。聞思二慧也。二者三摩地所發者。修慧也。當知此行與前差別者。修慧行相與聞思別也。第三解定。言五轉者。一觀諸行自性。二諸行因緣。三雜染因。四清凈因。五清凈。第四解殊勝。言於二處所如來證得勝安立智者。或生死涅槃或二諦為二處所。文解邪難處正說處也。言由三種相應正了知等者。過未各一。現在內外合為一也。第五解障。景師云。一二門。二二時。三二地。開此三門。複次第解。等所引發三種等持能為障礙者。一于異生位所修無量俱行等持。二有學等持。三于無學等持。五種對治者。或是諸行自性諸行因等五。亦可五停心觀名對治。當知此中先所受用過去諸欲等為初門。復有現在居家所有利養等為第二門。次云行時住時。解二時。次云異生地有學地。解二地。此中第一于諸有情利益安樂意樂門中俱行者。結次前云又于異生所修無量等。第二領受有學解脫等者。結前次文亦于有學能善通達。第三領受無學解脫等者。結前亦于無學方便勤修四無放逸。謂于晝分若行若坐等者。夜分亦二。故有四也。達師云。就中初略開五門立宗。一二門。二二時。三二地。四于所

【現代漢語翻譯】 現代漢語譯本 對於如實顯現方便，能夠做出愚癡行為的人，以及造作污濁業的人，因為對那兩種原因存在愚癡等等。愚癡與前述兩種原因互為因果，因此有增減變化。第二，解釋智慧之門，有兩種如實智：第一種是如理作意所引發的，即聞慧和思慧；第二種是三摩地所引發的，即修慧。應當知道這種修行與前述修行的差別在於，修慧的行相與聞慧、思慧不同。第三，解釋禪定。所說的『五轉』是指：一、觀察諸行的自性；二、諸行的因緣；三、雜染的因；四、清凈的因；五、清凈。第四，解釋殊勝。所說的『在兩個處所，如來證得了殊勝安立智』，這兩個處所或者指生死和涅槃，或者指二諦。這是解釋經文中容易產生邪見和疑問的地方，進行正確的闡述。所說的『由三種相應，正確了知等等』，是指過去和未來各一種，現在以內外合為一種。第五，解釋障礙。景師說：一、兩種門；二、兩種時；三、兩種地。開啟這三種門，然後依次解釋。等等所引發的三種等持能夠成為障礙：一、在異生位所修的無量俱行等持；二、有學等持；三、于無學等持。五種對治，或者指諸行的自性、諸行的因等等五種，也可以將五停心觀稱為對治。應當知道，這裡首先所受用的過去諸欲等等，是第一道門。還有現在居家所有的利養等等，是第二道門。接著說『行時、住時』，解釋兩種時。接著說『異生地、有學地』，解釋兩種地。這裡，第一，在對諸有情利益安樂的意樂門中俱行，總結前文說『又在異生所修的無量等等』。第二，領受有學的解脫等等，總結前文『也在有學能善通達』。第三，領受無學的解脫等等，總結前文『也在無學方便勤修四無放逸』。所說的『在晝分，無論是行走還是坐著等等』，夜分也有兩種，所以共有四種。達師說，其中首先略微開啟五種門來立宗：一、兩種門；二、兩種時；三、兩種地；四、對於所……

【English Translation】 English version Regarding those who, while truly manifesting skillful means, are capable of acting foolishly, and those who engage in defiled actions, it is because they are ignorant of these two causes, and so forth. Ignorance and the aforementioned two causes are mutually causal, thus there are increases and decreases. Second, explaining the gate of wisdom, there are two kinds of true knowledge: the first is that which arises from appropriate attention, namely the wisdom of hearing and thinking; the second is that which arises from samadhi, namely the wisdom of cultivation. It should be known that the difference between this practice and the previous one is that the characteristics of the wisdom of cultivation are different from the wisdom of hearing and thinking. Third, explaining concentration. The so-called 'five transformations' refer to: first, observing the self-nature of all phenomena; second, the causes and conditions of all phenomena; third, the cause of defilement; fourth, the cause of purification; fifth, purification. Fourth, explaining excellence. The so-called 'in two places, the Tathagata attained the excellent established wisdom,' these two places either refer to samsara and nirvana, or the two truths. This is explaining the places in the sutra where wrong views and doubts are easily generated, providing correct explanations. The so-called 'through three correspondences, correctly knowing and so on,' refers to one each in the past and future, and one combined internally and externally in the present. Fifth, explaining obstacles. Jing Shi said: first, two gates; second, two times; third, two grounds. Opening these three gates, then explaining them in order. The three kinds of samadhi that are induced by these, and so on, can become obstacles: first, the immeasurable co-occurring samadhi cultivated in the stage of ordinary beings; second, the samadhi of those in training; third, the samadhi of those beyond learning. The five antidotes either refer to the self-nature of all phenomena, the causes of all phenomena, and so on, or the five contemplations for calming the mind can be called antidotes. It should be known that here, first, the past desires that were previously enjoyed, and so on, are the first gate. Also, the benefits and offerings of the present household life, and so on, are the second gate. Then it says 'walking time, dwelling time,' explaining the two times. Then it says 'the ground of ordinary beings, the ground of those in training,' explaining the two grounds. Here, first, co-occurring in the gate of intention to benefit and bring happiness to all sentient beings, summarizing the previous text saying 'also the immeasurable and so on cultivated in the stage of ordinary beings.' Second, receiving the liberation of those in training, and so on, summarizing the previous text 'also being able to understand well those in training.' Third, receiving the liberation of those beyond learning, and so on, summarizing the previous text 'also diligently cultivating the four non-negligences with skillful means in those beyond learning.' The so-called 'in the daytime, whether walking or sitting, and so on,' there are also two parts to the night, so there are four in total. Da Shi said, among these, first, briefly opening five gates to establish the thesis: first, two gates; second, two times; third, two grounds; fourth, regarding what is...

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引發三種等持能為障礙。五為欲斷除勤修五治。前四所治后一是能治道。當知此中已下。第二別釋五門即為五段。初釋二門。一過去諸欲門。二現在居家諸欲門。此中利養恭敬已下。第二釋二時門。一行時。二住時也。則此諸欲已下。第三釋二地門。又于異生所修無量已下。第四釋于所引發三種等持能為障礙。若欲速證沙門果等者。第五釋能治之道。此則第一對治二門由此修正念知也。正念正智為所依故。下辨第二對治三時門。言四無放逸者。一晝分。二若行。三若坐。四於此三時凈修其心。如是發起已下。辨第三對治。治二地所有諸欲門。此中修奢摩他為能治也。一向念住已下。辨第四對治。治于所引發三種等持能為障礙。此中修毗缽舍那為能治。已入止觀已下。辨第五對治。此中雙修止觀二分為第五對治也。雖有此釋。而今還依前釋也。第六解學等。言若諸無學或失念故退現法樂然無堪能退失解脫者。已斷惑種故不退解脫。下下學外離。若有修行不放逸者至復何所用者。已得解脫。解脫不退更修不放逸何所用。下為釋通。若為證得法樂住至非不放逸者。景師云。若為證得樂住勤作功用。如造工業非不放逸無由能得。此亦如是。達師云。此文應云非是不放逸耶。由二因緣應知彼於六處寂滅有慢無慢。謂未滅謂滅未得

【現代漢語翻譯】 現代漢語譯本 引發三種等持（samādhi，專注或禪定）可能成為障礙。爲了斷除這些障礙，需要勤奮修習五種對治法。前四種對治法針對的是所要對治的障礙，最後一種是對治的道路。應當瞭解，以下內容是第二部分，分別解釋這五種方法，分為五個段落。首先解釋兩種障礙：一是過去諸欲，二是現在居家諸欲。其中，利養恭敬等屬於此類。 第二部分解釋兩種時間上的障礙：一是行時，二是住時。這些慾望等屬於此類。 第三部分解釋兩種地上的障礙：又對於異生（普通人）所修的無量等屬於此類。 第四部分解釋所引發的三種等持可能成為障礙。如果想要快速證得沙門果（śrāmaṇya-phala，出家修行的果位）等，需要對治這些障礙。 第五部分解釋能對治這些障礙的道路。這首先是對治兩種障礙的方法，通過修正念知（smṛti-samprajanya，正念和正知）來實現。正念和正智是所依賴的基礎。 下面辨析第二種對治法，針對三種時間上的障礙。所說的四種無放逸（apramāda，不放逸）是指：一是晝分，二是若行，三是若坐，四是在這三種時間裡清凈修習其心。像這樣發起等。 辨析第三種對治法，對治兩種地上的所有慾望。其中，修奢摩他（śamatha，止）是能對治的方法。一向念住等。 辨析第四種對治法，對治所引發的三種等持可能成為障礙。其中，修毗缽舍那（vipaśyanā，觀）是能對治的方法。已入止觀等。 辨析第五種對治法。其中，同時修習止觀二者是第五種對治法。雖然有這樣的解釋，但現在仍然依照之前的解釋。 第六部分解釋學習等。如果諸位無學（arhat，阿羅漢）因為失念而退失現法樂（dṛṣṭadharma-sukha，現世的快樂），但沒有能力退失解脫，因為已經斷除了煩惱的種子，所以不會退失解脫。下下學外離。如果有人修行不放逸，以至於還要做什麼呢？已經得到解脫，解脫不會退轉，再修不放逸還有什麼用呢？下面是爲了解釋通達。 如果爲了證得法樂住，以至於非不放逸呢？景師說：如果爲了證得快樂的住處而勤奮努力，就像建造工業一樣，沒有不放逸就無法得到。這也是一樣的。達師說：這段文字應該說「非是不放逸」嗎？由於兩種因緣，應當知道他對六處寂滅（ṣaḍāyatana-nirodha，六根寂滅）有慢或無慢。即未滅謂滅，未得。

【English Translation】 English version Three kinds of samādhi (concentration or meditation) can give rise to obstacles. To eliminate these obstacles, one must diligently practice the five antidotes. The first four antidotes address the obstacles to be overcome, and the last one is the path of overcoming. It should be understood that what follows is the second part, separately explaining these five methods, divided into five sections. First, explain the two obstacles: one is past desires, and the other is present household desires. Among them, gains and respect, etc., belong to this category. The second part explains the two temporal obstacles: one is during walking, and the other is during dwelling. These desires, etc., belong to this category. The third part explains the two ground obstacles: Furthermore, the immeasurable practices cultivated by ordinary beings (pṛthagjana), etc., belong to this category. The fourth part explains that the three kinds of samādhi that are induced can become obstacles. If one wants to quickly attain the fruit of a śrāmaṇya (śrāmaṇya-phala, the fruit of monastic practice), etc., one needs to counteract these obstacles. The fifth part explains the path that can counteract these obstacles. This is first the method of counteracting the two obstacles, which is achieved through correcting mindfulness and awareness (smṛti-samprajanya). Mindfulness and clear comprehension are the basis upon which to rely. Below, the second antidote is analyzed, targeting the three temporal obstacles. The so-called four non-negligences (apramāda) refer to: one is daytime, two is when walking, three is when sitting, and four is purifying one's mind during these three times. Like this arising, etc. Analyze the third antidote, counteracting all desires on the two grounds. Among them, cultivating śamatha (tranquility) is the method of counteracting. Single-mindedly abiding in mindfulness, etc. Analyze the fourth antidote, counteracting the three kinds of samādhi that are induced and can become obstacles. Among them, cultivating vipaśyanā (insight) is the method of counteracting. Already entered tranquility and insight, etc. Analyze the fifth antidote. Among them, simultaneously cultivating both tranquility and insight is the fifth antidote. Although there is such an explanation, we still follow the previous explanation. The sixth part explains learning, etc. If the no-longer-learners (arhat) lose present happiness (dṛṣṭadharma-sukha) due to forgetfulness, but are not capable of losing liberation, because they have already cut off the seeds of affliction, they will not lose liberation. Lower learners are externally separated. If someone practices non-negligence, then what else is there to do? Having already attained liberation, and liberation does not regress, what is the use of further practicing non-negligence? The following is to explain and make it understandable. If it is to attain the abiding in the bliss of Dharma, to the point of being non-non-negligent? Master Jing said: If one diligently strives to attain a happy dwelling place, just like building an industry, it cannot be obtained without non-negligence. This is also the same. Master Da said: Should this passage say 'is it not non-negligence'? Due to two causes, it should be known whether he has pride or no pride in the cessation of the six sense bases (ṣaḍāyatana-nirodha). That is, not ceased is called ceased, not attained is called attained.

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謂得也。第七解著門。言於二緣識者。景師云。即為二也。達師云。此有三釋。一云名色及識。故云二緣。又云。根境二緣。故云二緣。更解。一利養恭敬緣。二離欲緣。如文取解。第八解無我。言除識自性因緣助伴其餘所有不可得故者。其餘我體不可得也。第九解聖道。由五種相當知八聖道最勝無罪。下文有六句。何故名五耶。三藏云。后二合一。故有五相。何故須合。並簡外故果有五相。如攝異門者。謂是為婆羅門無猶預等等有五句。如第八十四卷。第十解二海不同分。言由彼於此未超度故於前二種境界大海亦未超渡者。彼離欲異生於內各別六處大海未能了知是苦名未超渡。故於向前所說五可愛境及由意所識可愛諸境亦未超渡。上來初半頌列四門中前二門訖自下第三解同等一頌有十門。一道不同分。二師不同分。三王國。四二世間。五有為。六遮身行。七堅執三空性為三足前成十。長行釋中。初解道不同分。言若趣苦集行者。業與煩惱。若趣苦滅行者。無漏聖道。名性不同。即此趣滅轉行或有有為共相轉者。觀無常。或有有為無為共相行轉者。通觀諸法為空無我。當知若諸有為共相行相彼望道果名不同分者。不觀無為果故。若有為無為共相行彼望道果亦名同分者。無我理通涅槃。亦常無我故。第二解師不同分。略

【現代漢語翻譯】 現代漢語譯本 所謂『得』。第七是解釋執著之門。說到『二緣識』，景師說，『就是二』。達師說，這裡有三種解釋。一種說法是名色（nāmarūpa，name and form）和識（vijñāna，consciousness），所以說是『二緣』。又說，根（indriya，sense organs）和境（viṣaya，sense objects）是二緣，所以說是『二緣』。還有一種解釋，一是利養恭敬的因緣，二是離欲的因緣，按照文中的意思來理解。第八是解釋『無我』（anātman，non-self）。說到『除了識的自性因緣助伴之外，其餘所有都不可得』，意思是其餘的我體是不可得的。第九是解釋『聖道』（āryamārga，noble path）。由於五種相應，可知八聖道（aṣṭāṅgamārga，eightfold noble path）是最殊勝且無罪的。下文有六句。為什麼稱為『五』呢？三藏（Tripiṭaka，the three baskets of Buddhist scriptures）說，后二合一，所以有五相。為什麼要合併呢？是爲了簡別外道，所以果有五相。如《攝異門》所說，就是『作為婆羅門（Brāhmaṇa，a member of the priestly class）沒有猶豫』等等，有五句，如第八十四卷。第十是解釋『二海不同分』。說到『由於他們沒有超越此岸，所以對於前兩種境界的大海也沒有超越』，意思是離欲的凡夫對於內在各自的六處（ṣaḍāyatana，six sense bases）大海未能了知是苦，所以說沒有超越。因此，對於前面所說的五種可愛的境界以及由意所認識的可愛的諸境界，也沒有超越。上面最初的半頌列出了四門，前兩門已經結束，下面第三是解釋同等，一頌有十門。一是道不同分，二是師不同分，三是王國，四是二世間，五是有為，六是遮身行，七是堅執三空性為三足，前面已經成就了十。長行的解釋中，首先解釋『道不同分』。說到『如果趣向苦集行者』，就是業（karma，action）與煩惱（kleśa，affliction）。『如果趣向苦滅行者』，就是無漏聖道（anāsrava-āryamārga，undefiled noble path）。名稱不同。即此趣向滅的轉行，或者有有為共相轉者，是觀無常（anitya，impermanence）。或者有有為無為共相行轉者，是通觀諸法為空（śūnyatā，emptiness）無我。應當知道，如果諸有為共相行相，他們期望道果的名稱不同分，是因為不觀無為果的緣故。如果有為無為共相行，他們期望道果也名稱同分，是因為無我的道理貫通涅槃（nirvāṇa，cessation of suffering），也常是無我的緣故。第二是解釋『師不同分』。略。

【English Translation】 English version So-called 'attainment'. The seventh is the explanation of the gate of attachment. Regarding 'two conditions for consciousness', Master Jing said, 'It is two'. Master Da said, there are three explanations here. One explanation is nāmarūpa (name and form) and vijñāna (consciousness), hence it is called 'two conditions'. Another explanation is that indriya (sense organs) and viṣaya (sense objects) are two conditions, hence it is called 'two conditions'. Another explanation is, firstly, the conditions of gain and respect, and secondly, the condition of detachment, to be understood according to the meaning in the text. The eighth is the explanation of 'anātman' (non-self). Regarding 'apart from the inherent conditions and supporting factors of consciousness, all else is unattainable', it means that the remaining self-entity is unattainable. The ninth is the explanation of 'āryamārga' (noble path). Due to the five correspondences, it can be known that the aṣṭāṅgamārga (eightfold noble path) is the most supreme and without fault. There are six sentences below. Why is it called 'five'? The Tripiṭaka (the three baskets of Buddhist scriptures) says that the latter two are combined into one, hence there are five aspects. Why is it necessary to combine them? It is to distinguish from external paths, hence the fruit has five aspects. As stated in the Compendium of Categories, it is 'as a Brāhmaṇa (a member of the priestly class) without hesitation', etc., there are five sentences, as in the eighty-fourth fascicle. The tenth is the explanation of 'different divisions of the two seas'. Regarding 'because they have not crossed over to this shore, they have also not crossed over the great sea of the previous two realms', it means that the ordinary person detached from desire has not understood that the inner ṣaḍāyatana (six sense bases) is suffering, hence it is said that they have not crossed over. Therefore, they have also not crossed over the five desirable realms mentioned earlier and the desirable realms cognized by the mind. The first half of the verse above lists four gates, the first two gates have ended, and the third below is the explanation of equality, one verse has ten gates. The first is different divisions of the path, the second is different divisions of the teacher, the third is the kingdom, the fourth is the two worlds, the fifth is the conditioned, the sixth is the rejection of bodily actions, the seventh is the firm adherence to the three emptinesses as three legs, and the previous ten have been accomplished. In the explanation of the long passage, the first explanation is 'different divisions of the path'. Regarding 'if one goes towards the path of suffering and accumulation', it is karma (action) and kleśa (affliction). 'If one goes towards the path of the cessation of suffering', it is the anāsrava-āryamārga (undefiled noble path). The names are different. That is, this turning towards cessation, or those who turn with the conditioned common characteristics, are contemplating anitya (impermanence). Or those who turn with the conditioned and unconditioned common characteristics, are universally contemplating all dharmas as śūnyatā (emptiness) and non-self. It should be known that if the conditioned common characteristics are practiced, their expectation of the name of the path-fruit being different divisions is because they do not contemplate the unconditioned fruit. If the conditioned and unconditioned common characteristics are practiced, their expectation of the path-fruit also being named the same division is because the principle of non-self pervades nirvāṇa (cessation of suffering), and is always non-self. The second is the explanation of 'different divisions of the teacher'. Abbreviated.

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有五種師假立句。一趣諸取行者。流轉行也。二趣諸取盡行者。還滅行也三若一切法遍知。四永斷。五作苦邊際。若於五相建立處一一相中者。景師云。五受也。亦可五取蘊也。達師云。前說五師是也。不依四相薩迦邪見用彼為依能害四種行相憍慢者。外道於一蘊中計色是我色我瓔珞色是僮僕色我[穴/漏]宅也。依此四義起四我慢。既於一一相中不起四種我見。便害四種我慢。言若隨緣起增上力故於現法中後有種子或增或減等者。順觀十二緣起為增。逆觀為減。由此順逆當來後有或生不生。即是染凈二緣觀也。第三解王國。第四解二世間。並如文可知。第五解有為。于中有二。一有為空。二無為空。有為空者。空無常恒。及無我我所。無為空中。但無我所性。又此空性至為所依趣者。則此無為空性通據遍計人法性空。依他因緣約有之法無決定法爾道理為所依趣。此或如是至法爾道理者。景師云。此或如是大乘道理。即法辨空也。或異者。諸部計空異法也。或非者。或有外道計空與法非異非不異。下順結之。明法空法而辨遍一切處無不同歸法爾道理。達師云。前有為無為等亦是無我故。言此或如是色相乃至法相各別故或異。以色望色自類相生。故云非異也。第六解遮身行。唯遮身行得世間邊際。若以智亦計得彼世間邊

【現代漢語翻譯】 現代漢語譯本 有五種老師假立的語句：第一種是針對那些執著于諸取（Upadana，執取）之行的人，這是流轉之行，即生死輪迴之行。第二種是針對那些執著于諸取滅盡之行的人，這是還滅之行，即涅槃寂靜之行。第三種是如果能遍知一切法（Dharma，佛法），第四種是永斷煩惱，第五種是到達苦的邊際（Nirvana，涅槃）。 如果對於這五種相的建立之處，在每一個相中，景師（可能是某位論師的名字）說，這是指五受（五種感受）。也可以說是指五取蘊（五種執取的蘊）。達師（可能是某位論師的名字）說，前面所說的五種老師就是指這些。 不依賴於四相（常、樂、我、凈）的薩迦邪見，用它們作為依靠，能夠損害四種行相的憍慢。外道在一蘊（Skandha，蘊）中計度色（Rupa，色蘊）是我，色是我的瓔珞，色是我的僮僕，色是我的房屋。依據這四種意義生起四種我慢。既然在每一個相中不生起四種我見，便能損害四種我慢。 說到如果隨順因緣生起增上力，所以在現法中，後有的種子或者增加或者減少等等，順觀十二緣起（十二因緣）就是增加，逆觀就是減少。由此順觀和逆觀，當來後有或者生或者不生，這就是染緣和凈緣的兩種觀法。 第三是解釋王國，第四是解釋二世間（有情世間和器世間），這些都如經文所說可以理解。第五是解釋有為法（Samkhata-dharma，因緣和合而生的法），其中有兩種：一種是有為空，一種是無為空。有為空是指空是無常的、沒有恒常的，以及沒有我（Atman，神我）和我所（屬於我的事物）。無為空中，只有沒有我所的自性。 又，這種空性到達作為所依之處，那麼這種無為空性普遍涵蓋遍計所執的人法性空。依他因緣，就有的法來說，沒有決定的法爾道理作為所依之處。『此或如是』到『法爾道理』，景師說，『此或如是』是大乘的道理，即依法來辨別空性。『或異』是指各個部派計度的空性是不同的法。『或非』是指或者有外道計度空性與法非異非不異。下面順著總結，說明法空和法，而辨別一切處沒有不同歸於法爾道理。 達師說，前面所說的有為、無為等也是無我，所以說『此或如是』，因為色相乃至法相各自不同，所以說『或異』。以色望色，自類相生，所以說『非異』。 第六是解釋遮身行。只有遮身行才能得到世間的邊際。如果以智慧也計度能得到那個世間的邊際。

【English Translation】 English version There are five kinds of statements falsely established by teachers: first, those directed towards practitioners who cling to various forms of grasping (Upadana), which is the practice of transmigration, the cycle of birth and death. Second, those directed towards practitioners who cling to the cessation of grasping, which is the practice of cessation, the quiescence of Nirvana. Third, if one has complete knowledge of all Dharmas (teachings, principles), fourth, the permanent cutting off of afflictions, and fifth, reaching the limit of suffering (Nirvana). Regarding the establishment of these five aspects, in each aspect, Jing Shi (possibly the name of a commentator) says that it refers to the five feelings (five kinds of sensations). It can also refer to the five aggregates of grasping (five aggregates subject to clinging). Da Shi (possibly the name of a commentator) says that the five teachers mentioned earlier refer to these. Not relying on the false views of Satkayadrishti (薩迦邪見) regarding the four characteristics (permanence, pleasure, self, purity), and using them as a basis, can harm the pride associated with the four characteristics. Externalists consider the form (Rupa) in one aggregate (Skandha) to be 'I,' form is my garland, form is my servant, form is my dwelling. Based on these four meanings, four kinds of pride arise. Since four kinds of self-views do not arise in each aspect, they can harm four kinds of pride. Speaking of if, according to the arising of conditions, the increasing power arises, so in the present Dharma, the seeds of future existence either increase or decrease, etc., observing the twelve links of dependent origination (十二因緣) in forward order is increasing, and observing in reverse order is decreasing. From this forward and reverse observation, future existence may or may not arise, which are the two kinds of observation of defiled and pure conditions. Third is explaining the kingdom, fourth is explaining the two realms (sentient beings and the world), which can be understood as stated in the scriptures. Fifth is explaining conditioned phenomena (Samkhata-dharma), which has two aspects: one is conditioned emptiness, and the other is unconditioned emptiness. Conditioned emptiness refers to emptiness as impermanent, without permanence, and without self (Atman) and what belongs to self (possessions). In unconditioned emptiness, there is only the nature of not belonging to self. Moreover, when this nature of emptiness reaches the place of reliance, then this unconditioned nature of emptiness universally covers the emptiness of the nature of phenomena and persons as conceptualized. Dependent on other conditions, regarding existing phenomena, there is no determined natural principle as the place of reliance. 'This may be so' to 'natural principle,' Jing Shi says, 'This may be so' is the principle of Mahayana, which is to distinguish emptiness according to the Dharma. 'Or different' refers to the emptiness calculated by various schools as different Dharmas. 'Or not' refers to some externalists calculating emptiness and Dharma as neither different nor not different. The following summarizes accordingly, explaining that the emptiness of Dharma and Dharma, and distinguishing that there is no difference in all places that do not return to the natural principle. Da Shi says that the aforementioned conditioned, unconditioned, etc., are also without self, so it is said 'This may be so,' because the characteristics of form and even the characteristics of Dharma are different, so it is said 'or different.' Looking at form with form, the same kind arises, so it is said 'not different.' Sixth is explaining the cessation of bodily actions. Only the cessation of bodily actions can attain the limit of the world. If one also calculates with wisdom that one can attain the limit of that world.

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也。此中當依勝義道理等者。通說二諦名依勝義。一應知世間。二若得世間邊際方便。三及世邊際。下次第解此三門。謂於六處有世間想下。解應知世間。於六觸處由其五轉下。解第二門。五轉者。謂觀六觸處自性因緣雜染因緣清凈因緣及以清凈。未來諸行因永盡故名為能到世間邊際者。解第三及世邊際。於世因果下。散釋經文。第七解堅執。初明外道出家之人起惡不捨。此中不行已下。佛法之人所不應行。設行不應堅執。以相續雜染能動梵行故。第八解二種空住。則是頌中三空性之初也。有二種空住。一者尊勝空住有二義。一以羅漢尊勝之人所住之空名尊勝空。二則所住空諸住中勝名尊勝住。二引彼空住者。則精勤修道除惑證空名引空性。于內煩惱有知為有無知為無修行斷除。名善知空性。第九解邪正二空。則是三空性中之第二也。複次正見圓滿乃至修習空性者。有說分別依他圓成實性一切皆空。不稱正理名為邪空。今觀遍計所執人法皆空。依他因緣及圓成實離有無法實有不空。名越邪空。其義云何。謂於此處彼非有故正觀為空者。遍計執空也。若於此處所餘有故如實知有者。依他等有也。次舉喻中有二。初喻前後有空不空。后喻同時有空不空。閤中復二可知。言若觀諸法由自相故一類是有一類非有者。依他真實是

【現代漢語翻譯】 現代漢語譯本 也。此中當依勝義道理等者：這裡應當依據勝義諦（Paramārtha-satya， ultimate truth）的道理等等。通說二諦名依勝義：普遍宣說二諦（Dva Satya， two truths）的名稱是依據勝義諦。一應知世間：第一，應當瞭解世間。二若得世間邊際方便：第二，如果獲得瞭解世間邊際的方法。三及世邊際：第三，以及世間的邊際。下次第解此三門：下面依次解釋這三個方面。謂於六處有世間想下：所謂在六處（Sadāyatana， six sense bases）有世間想下面。解應知世間：解釋『應當瞭解世間』。於六觸處由其五轉下：在六觸處（Sadsparśa-āyatana， six contact bases）由於它的五種轉變下面。解第二門：解釋第二個方面。五轉者：五種轉變是指。謂觀六觸處自性因緣雜染因緣清凈因緣及以清凈：觀察六觸處的自性因緣、雜染因緣、清凈因緣以及清凈。未來諸行因永盡故名為能到世間邊際者：未來的諸行（Saṃskāra， formations）的因永遠斷盡，所以稱為能夠到達世間邊際的人。解第三及世邊際：解釋第三個方面，『以及世間的邊際』。於世因果下：在世間的因果下面。散釋經文：分散解釋經文。第七解堅執：第七，解釋堅執。初明外道出家之人起惡不捨：首先說明外道（Tīrthika， non-Buddhist）出家之人產生惡見而不捨棄。此中不行已下：這裡不行以下。佛法之人所不應行：是佛法之人不應該做的。設行不應堅執：即使做了也不應該堅執。以相續雜染能動梵行故：因為相續的雜染能夠動搖梵行（Brahmacarya， pure conduct）。第八解二種空住：第八，解釋兩種空住。則是頌中三空性之初也：這是頌中的三種空性（Śūnyatā， emptiness）的第一個。有二種空住：有兩種空住。一者尊勝空住有二義：第一種是尊勝空住，有兩種含義。一以羅漢尊勝之人所住之空名尊勝空：第一，以阿羅漢（Arhat， one who is worthy）尊勝之人所住的空，名為尊勝空。二則所住空諸住中勝名尊勝住：第二，所住的空在各種住處中最為殊勝，名為尊勝住。二引彼空住者：第二，引導到那種空住的人。則精勤修道除惑證空名引空性：就精勤修道，去除迷惑，證悟空性，名為引導空性。于內煩惱有知為有無知為無修行斷除：對於內在的煩惱，知道有就認為有，不知道有就認為沒有，修行斷除。名善知空性：名為善於瞭解空性。第九解邪正二空：第九，解釋邪空和正空兩種空。則是三空性中之第二也：這是三種空性中的第二個。複次正見圓滿乃至修習空性者：再次，正見（Samyag-dṛṣṭi， right view）圓滿乃至修習空性的人。有說分別依他圓成實性一切皆空：有人說分別依他起性（Paratantra， dependent nature）和圓成實性（Pariniṣpanna， perfected nature）一切都是空。不稱正理名為邪空：不符合正理，名為邪空。今觀遍計所執人法皆空：現在觀察遍計所執性（Parikalpita， imputed nature）的人和法都是空。依他因緣及圓成實離有無法實有不空：依他起性和圓成實性，離開有和無，法是真實存在而不空。名越邪空：名為超越邪空。其義云何：它的含義是什麼？謂於此處彼非有故正觀為空者：所謂在此處，那個不是有的，所以正確地觀察為空的人。遍計執空也：是遍計執性是空。若於此處所餘有故如實知有者：如果在此處，其餘的是有的，所以如實地知道有的人。依他等有也：是依他起性等等是有的。次舉喻中有二：接下來舉例說明，其中有兩種。初喻前後有空不空：第一個比喻是前後有空和不空。后喻同時有空不空：第二個比喻是同時有空和不空。閤中復二可知：合併起來又有兩種，可以知道。言若觀諸法由自相故一類是有一類非有者：說如果觀察諸法由於自相的緣故，一類是有的，一類不是有的。

【English Translation】 English version Also. 'Here, one should rely on the principle of ultimate truth (Paramārtha-satya)' and so on: Here, one should rely on the principle of ultimate truth. 'Generally speaking, the two truths are named as relying on ultimate truth': The common saying that the two truths (Dva Satya, two truths) are named as relying on ultimate truth. 'First, one should know the world': First, one should understand the world. 'Second, if one obtains the means to reach the edge of the world': Second, if one obtains the method to understand the edge of the world. 'Third, and the edge of the world': Third, and the edge of the world. 'Below, these three aspects are explained in order': Below, these three aspects are explained in order. 'That is, in the six places there is the thought of the world below': That is, in the six sense bases (Sadāyatana, six sense bases) there is the thought of the world below. 'Explaining 'one should know the world'': Explaining 'one should know the world'. 'In the six contact places, due to its five transformations below': In the six contact bases (Sadsparśa-āyatana, six contact bases) due to its five transformations below. 'Explaining the second aspect': Explaining the second aspect. 'The five transformations': The five transformations refer to. 'That is, observing the nature of the six contact places, the conditions of defilement, the conditions of purification, and purification': Observing the nature of the six contact places, the conditions of defilement, the conditions of purification, and purification. 'Because the causes of future actions are completely exhausted, it is called one who can reach the edge of the world': Because the causes of future actions (Saṃskāra, formations) are completely exhausted, it is called one who can reach the edge of the world. 'Explaining the third aspect, 'and the edge of the world'': Explaining the third aspect, 'and the edge of the world'. 'Below the causes and effects of the world': Below the causes and effects of the world. 'Scattered explanation of the scriptures': Scattered explanation of the scriptures. 'Seventh, explaining clinging': Seventh, explaining clinging. 'First, clarifying that those who have left home in non-Buddhist paths generate evil and do not abandon it': First, clarifying that those who have left home in non-Buddhist paths (Tīrthika, non-Buddhist) generate evil views and do not abandon them. 'What is not practiced here below': What is not practiced here below. 'What should not be practiced by those in the Buddha-dharma': Is what should not be done by those in the Buddha-dharma. 'Even if practiced, one should not cling to it': Even if done, one should not cling to it. 'Because continuous defilement can shake pure conduct': Because continuous defilement can shake pure conduct (Brahmacarya, pure conduct). 'Eighth, explaining the two types of dwelling in emptiness': Eighth, explaining the two types of dwelling in emptiness. 'This is the first of the three emptinesses in the verse': This is the first of the three emptinesses (Śūnyatā, emptiness) in the verse. 'There are two types of dwelling in emptiness': There are two types of dwelling in emptiness. 'The first is the supreme dwelling in emptiness, which has two meanings': The first is the supreme dwelling in emptiness, which has two meanings. 'First, the emptiness dwelt in by the supreme person of an Arhat is called supreme emptiness': First, the emptiness dwelt in by the supreme person of an Arhat (Arhat, one who is worthy) is called supreme emptiness. 'Second, the emptiness dwelt in is the most supreme among all dwellings, called supreme dwelling': Second, the emptiness dwelt in is the most supreme among all dwellings, called supreme dwelling. 'Second, those who lead to that dwelling in emptiness': Second, those who lead to that dwelling in emptiness. 'Then, diligently cultivating the path, removing delusion, and realizing emptiness is called leading to emptiness': Then, diligently cultivating the path, removing delusion, and realizing emptiness is called leading to emptiness. 'Knowing that there are internal afflictions, knowing that there are none, and practicing to eliminate them': Knowing that there are internal afflictions, knowing that there are none, and practicing to eliminate them. 'Called good knowledge of emptiness': Called good knowledge of emptiness. 'Ninth, explaining the two emptinesses, evil and correct': Ninth, explaining the two emptinesses, evil and correct. 'This is the second of the three emptinesses': This is the second of the three emptinesses. 'Furthermore, those who have perfected right view and cultivate emptiness': Furthermore, those who have perfected right view (Samyag-dṛṣṭi, right view) and cultivate emptiness. 'Some say that the dependent nature and the perfected nature are all empty': Some say that the dependent nature (Paratantra, dependent nature) and the perfected nature (Pariniṣpanna, perfected nature) are all empty. 'What does not conform to right reason is called evil emptiness': What does not conform to right reason is called evil emptiness. 'Now observing that the imputed nature of people and dharmas are all empty': Now observing that the imputed nature (Parikalpita, imputed nature) of people and dharmas are all empty. 'The dependent nature and the perfected nature, apart from existence and non-existence, are truly existent and not empty': The dependent nature and the perfected nature, apart from existence and non-existence, are truly existent and not empty. 'Called transcending evil emptiness': Called transcending evil emptiness. 'What is its meaning?': What is its meaning? 'That is, in this place, that which is not there, so correctly observing as empty': That is, in this place, that which is not there, so correctly observing as empty. 'The imputed nature is empty': The imputed nature is empty. 'If in this place, the rest are there, so truly knowing that they are there': If in this place, the rest are there, so truly knowing that they are there. 'The dependent nature and so on are there': The dependent nature and so on are there. 'Next, there are two examples': Next, there are two examples. 'The first example is that before and after there is emptiness and non-emptiness': The first example is that before and after there is emptiness and non-emptiness. 'The second example is that at the same time there is emptiness and non-emptiness': The second example is that at the same time there is emptiness and non-emptiness. 'Combining them, there are two more that can be known': Combining them, there are two more that can be known. 'Saying that if one observes that all dharmas, due to their own nature, are of one kind that exists and one kind that does not exist': Saying that if one observes that all dharmas, due to their own nature, are of one kind that exists and one kind that does not exist.

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有。遍計執非有。此有非有畢竟遠離。聞說依他等有遍計是無則決定執定有定無。此定有無還是遍計故。云此有非有畢竟遠離。亦可依他等有遍計非有。皆非分別心之所取。故云畢竟遠離。以世間道修空性者。下明諸聖人初以世間道修于空性。自斯已後下明無漏道觀空。第十解證修二空。則是三空性中之第三也。于中先廣分別。后明略義。前中有四。初明空性。第二約行明空所依。第三辨修空位。則是凡位有學位。第四卻辨修空方便。初云有二種空。一者應所證空是理。二者應所修空是智。若於此二不成辨故退四妙樂者。謂一於一切攝受惡事等妙出離樂。二解脫貪等得初禪中妙遠離樂。三尋伺止息妙寂靜樂即二禪已上。四二解脫攝無所造作無恐怖攝妙等覺樂。向下不解前三但解第四。二解脫攝無所造作恐怖等。應所證空略有二種一外二內外空者乃至正能作證者。五種妙欲引發五種色想。今證外五欲空以無有決定性故。能所取之想亦皆超渡。于離欲貪正能作證也。內空者。謂于內諸行者五根也。以向前辨外空中唯云五色。今解內空亦唯云五根。應所修空亦有二種至修無常見者。以見無常唸唸生滅不自在故明知無我。無我故空。是故今舉無常之見亦名修空。自下第二明四種空所依。當知四行為所依止。第一外空。以第二住

【現代漢語翻譯】 現代漢語譯本： 有。遍計執（Parikalpita，虛妄分別）並非實有。此『有』與『非有』畢竟遠離。聽聞依他起（Paratantra，緣起）等『有』，遍計執是『無』，則決定執著『定有』或『定無』。此『定有』或『定無』還是遍計執的緣故。說此『有』與『非有』畢竟遠離。也可以說依他起等『有』，遍計執『非有』，都不是分別心所能執取的。所以說畢竟遠離。以世間道修習空性的人，下面說明諸聖人最初以世間道修習空性。自此以後，下面說明無漏道觀空。第十解說證修二空，則是三空性中的第三種。其中先廣泛分別，后說明略義。前面有四部分。首先說明空性。第二，依據修行說明空所依。第三，辨別修空的位次，也就是凡夫位和有學位。第四，辨別修空的方便。首先說有兩種空。一是應所證的空，是理。二是應所修的空，是智。如果對這兩種空不能辨別清楚，就會退失四種妙樂。這四種妙樂是：一、於一切攝受惡事等妙出離樂。二、解脫貪等，在初禪中得到的妙遠離樂。三、尋伺止息的妙寂靜樂，也就是二禪以上。四、二解脫攝無所造作無恐怖攝妙等覺樂。下面不解釋前三種，只解釋第四種。二解脫攝無所造作恐怖等。應所證的空略有二種，一是外空，二是內外空，乃至真正能夠作證的人。五種妙欲引發五種色想。現在證外五欲空，因為沒有決定性。能取和所取的想也都能超越。對於離欲貪真正能夠作證。內空是指，對於內在的諸行，也就是五根。因為前面辨別外空時只說了五色，現在解釋內空也只說五根。應所修的空也有兩種，乃至修習無常見。因為見到無常，唸唸生滅不自在，所以明白無我。因為無我所以空。因此現在舉出無常的見解也叫做修空。下面第二部分說明四種空的所依。應當知道四行是所依止。第一是外空，以第二住。

【English Translation】 English version: There is. The Parikalpita (imputed, imaginary) is not real. This 'is' and 'is not' are ultimately remote. Hearing that the Paratantra (dependent origination) etc. 'is', and the Parikalpita is 'not', then one decisively clings to 'definitely is' or 'definitely is not'. This 'definitely is' or 'definitely is not' is still because of the Parikalpita. Therefore, it is said that this 'is' and 'is not' are ultimately remote. It can also be said that the Paratantra etc. 'is', and the Parikalpita 'is not', and neither can be grasped by the discriminating mind. Therefore, it is said to be ultimately remote. Those who cultivate emptiness through worldly paths, the following explains how the sages initially cultivate emptiness through worldly paths. From then on, the following explains the contemplation of emptiness through the undefiled path. The tenth explains the realization and cultivation of the two emptinesses, which is the third of the three emptinesses. Among them, first, there is a broad distinction, and then a brief meaning is explained. There are four parts in the front. First, explain emptiness. Second, explain the support of emptiness according to practice. Third, distinguish the positions of cultivating emptiness, that is, the position of ordinary people and the position of those who have learning. Fourth, distinguish the means of cultivating emptiness. First, it is said that there are two kinds of emptiness. One is the emptiness to be realized, which is reason. The other is the emptiness to be cultivated, which is wisdom. If these two emptinesses cannot be clearly distinguished, one will lose the four wonderful joys. These four wonderful joys are: first, the wonderful joy of liberation from accepting evil things etc. in everything. Second, the wonderful joy of detachment obtained in the first Dhyana (meditative state) by liberating from greed etc. Third, the wonderful joy of tranquility from the cessation of seeking and investigation, which is above the second Dhyana. Fourth, the wonderful joy of perfect enlightenment from the non-doing and non-fear of the two liberations. The following does not explain the first three, but only explains the fourth. The two liberations include non-doing and fearlessness etc. The emptiness to be realized is roughly of two kinds, one is external emptiness, and the other is internal and external emptiness, and even those who can truly realize it. The five wonderful desires evoke five kinds of color perceptions. Now, the emptiness of the external five desires is realized because there is no certainty. The perceptions of the grasper and the grasped can also be transcended. One can truly realize detachment from desire and greed. Internal emptiness refers to the internal practices, which are the five roots. Because only the five colors were mentioned in the previous distinction of external emptiness, now only the five roots are mentioned in the explanation of internal emptiness. There are also two kinds of emptiness to be cultivated, and even the cultivation of impermanence. Because one sees impermanence, arising and ceasing in every moment without self-mastery, one understands no-self. Because of no-self, there is emptiness. Therefore, the view of impermanence is now also called the cultivation of emptiness. The second part below explains the support of the four emptinesses. It should be known that the four practices are the support. The first is external emptiness, with the second dwelling.

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內空心增上力故得初禪定。離生喜樂滋潤其身為所依止。及遍知我慢所恃所陵空故住于外空。第二內空。即以第三于內外法修空無我見為所依止。第三無我見。即以于彼修無常見為所依止。無常見以聞正法如理作意為所依止。又於此中若諸苾芻為離欲貪已下。第三明修空位。修空位有三。一見道已前。二在有學。三在無學。見道已前初修外空。由我慢門心不流散等隨觀察者。由為我故勵力修空心不流散。以寂靜相下。次觀內空。遂于內外已下。第三修無我見。乃于已下。第四修無常見。無常見無我見。為因名不動界。界是因義故。由於是處心無勝解已下。明有學位修空。或緣不凈等多種觀察。乃至於一切處皆能證入也。由是因緣于所證空能證圓滿已下。明無學位證空圓滿。除上分下分結盡。為令已下。是其第四卻明修空方便。言四種雜染謂復有因性故等者。即四故字為四染也。言說有二。一者隨逐音聲解言說二者隨逐法行言說者。次前前行計。又能善知量離諸染而起言說。由彼文勢故云言說有二等也。當知此中總略義者。已下明其略義。尋文可解。

瑜伽論記卷第二十三(之上終)

瑜伽論記卷第二十三(之下)(論本第九十一至九十三)

釋遁倫集撰

論本第九十一

處擇中前有三

【現代漢語翻譯】 現代漢語譯本 由於內在空性的增上力，才能獲得初禪定。這種禪定以離生喜樂滋潤身心作為依靠。並且通過遍知我慢，因為我慢所依賴和侵凌的是空性，所以首先安住于外空。第二是內空，即以第三種方式，通過對內外之法修習空無我見作為依靠。第三是無我見，即以對它修習無常見作為依靠。無常見以聽聞正法，如理作意作為依靠。又在此中，如果諸位比丘爲了遠離欲貪，以下闡述第三個方面，即修習空性的位次。修習空性的位次有三種：一是在見道之前，二是在有學位，三是在無學位。在見道之前，首先修習外空，因為我慢的緣故，心容易散亂等，所以隨順觀察。因為爲了『我』的緣故，努力修習空性，心才不會散亂。以寂靜相以下，接著觀察內空。於是對於內外以下，第三修習無我見。乃至於以下，第四修習無常見。無常見和無我見，作為原因，被稱為不動界。界是原因的意思。由於在這個地方，心沒有殊勝的理解以下，說明有學位修習空性。或者緣于不凈等多種觀察，乃至對於一切處都能證入。由於這個因緣，對於所證得的空性，能夠證得圓滿以下，說明無學位證得空性的圓滿。去除上分和下分的煩惱結縛，爲了令以下，這是第四個方面，說明修習空性的方便。所說的四種雜染，即因為有因性等，就是因為有四種『故』字，所以是四種染污。言說有兩種，一種是隨逐音聲而理解的言說，另一種是隨逐法行而理解的言說。其次是前前行計。又能夠善於知量，遠離各種染污而生起言說。因為那些文句的態勢，所以說言說有兩種等等。應當知道，這裡總括的略義是，以下說明其中的略義。尋著文句就可以理解。

《瑜伽師地論記》卷第二十三（之上終）

《瑜伽師地論記》卷第二十三（之下）（論本第九十一至九十三）

釋遁倫集撰

論本第九十一

處擇中前有三

【English Translation】 English version Due to the increasing power of inner emptiness, one can attain the first Dhyana (meditative state) (Chán dìng). This Dhyana is sustained by the joy and pleasure born from detachment, which nourishes the body and mind. Furthermore, through the comprehensive understanding of ego (wǒmàn), because ego relies on and is supported by emptiness, one first abides in outer emptiness (wài kōng). The second is inner emptiness (nèi kōng), which is the third method, relying on the cultivation of the view of emptiness and non-self (kōng wú wǒ jiàn) regarding both inner and outer phenomena. The third is the view of non-self (wú wǒ jiàn), which relies on the cultivation of impermanence (wú cháng jiàn). The view of impermanence relies on hearing the correct Dharma (zhèng fǎ) and engaging in proper reflection (rú lǐ zuò yì). Moreover, if the Bhikshus (monks) here wish to be free from desire and greed, the following explains the third aspect, which is the stages of cultivating emptiness. There are three stages of cultivating emptiness: one is before the path of seeing (jiàn dào), the second is in the stage of learners (yǒu xué), and the third is in the stage of non-learners (wú xué). Before the path of seeing, one first cultivates outer emptiness, because the mind is easily distracted due to ego, so one observes accordingly. Because of the sake of 'self', one diligently cultivates emptiness so that the mind is not distracted. Following the aspect of tranquility, one then observes inner emptiness. Therefore, regarding inner and outer, the third cultivates the view of non-self. And so on, the fourth cultivates the view of impermanence. The view of impermanence and the view of non-self, as causes, are called the immovable realm (bù dòng jiè). Realm means cause. Because in this place, the mind does not have a superior understanding, it explains that those in the stage of learners cultivate emptiness. Or, based on various observations such as impurity, one can attain realization in all places. Because of this cause, regarding the emptiness that is realized, one can attain complete realization, which explains that those in the stage of non-learners attain the perfection of emptiness. Removing the bonds of the upper and lower realms of existence, in order to cause, this is the fourth aspect, explaining the means of cultivating emptiness. The so-called four kinds of defilements (zá rǎn), such as having causal nature, are the four kinds of defilements because of the four 'reasons'. There are two kinds of speech, one is speech that follows sound and understanding, and the other is speech that follows the practice of Dharma. The next is the calculation of the preceding actions. Also, one can be good at knowing the measure, and generate speech that is free from various defilements. Because of the momentum of those sentences, it is said that there are two kinds of speech, and so on. It should be known that the general meaning here is, the following explains the brief meaning. One can understand by following the sentences.

Yoga-bhumi Treatise Notes, Volume 23 (End of the first part)

Yoga-bhumi Treatise Notes, Volume 23 (Second part) (Treatise Text 91 to 93)

Compiled and Written by Shi Dunlun

Treatise Text 91

There are three before the selection of places

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頌總列四門。已有三頌解前三門。今有一頌解第四離欲等門。于中復有七門。一離欲未離欲。二問。三因緣四染路。五保命。六著處等字。第七長行釋中初解離未離欲。言若有苾芻乃至究竟涅槃者。於此欲界或已離欲。于定地三世由三種纏及三隨眠之所雜染。若未離欲則於五妙欲中意所識法。亦於三世由纏及三隨眠之所雜染。不住趣入究竟涅槃。此中由過去依彼取識者。過去世諸有漏識起諸纏也。由未來世屬彼取識者。未來世纏屬彼相應助伴取識。現在著識可知。隨眠在相續常隨逐故執彼取識者。隨眠不能緣。但有縛義名彼識。第二問答。答雖有四意。明第四佛大師。問有二因緣。知而故問也。第三解因緣。內六處為因為彼種子所依附者。一解。雖內六處意取第六意根。有賴耶識持于種子。二解。此據隨轉理門乃至五色根中亦受稟習者。諸種子何以不言外六處持種但明內六處耶。故下釋云。又內六處相續一類。如先所得乃至命終畢竟轉故。境界不爾無前二義。第四解染路。所謂根塵是雜染行路。欲貪與雜染為根。故言自性。第五解保命。於二處所者。一自保命忽然夭喪。二不善心殞往諸惡趣。云何名為如理作意為所依止。復於何等二種雜染應脫其心。則二問也。答初明如理作意。如文可解。答二雜染若經行時等一也。

【現代漢語翻譯】 現代漢語譯本 頌總括了四門。現在已經有三頌解釋了前三門。現在有一頌解釋第四個『離欲等門』。其中又包含七個小門：一、離欲和未離欲；二、提問；三、因緣；四、染污的途徑；五、保全性命；六、執著之處等字；第七、長行解釋中，首先解釋離欲和未離欲。說如果有一位比丘乃至想要究竟涅槃，對於這個欲界，或者已經離開了慾望，但在定地三世中，仍然被三種纏縛以及三種隨眠所雜染。如果還沒有離開慾望，那麼對於五妙欲中意所認識的法，也在三世中被纏縛以及三種隨眠所雜染，不能安住、趣入究竟涅槃。這裡面，由於過去世依靠它而取識，指的是過去世的各種有漏識生起各種纏縛。由於未來世屬於它而取識，指的是未來世的纏縛屬於與它相應的助伴取識。現在執著于識是可以理解的。隨眠在相續中常常跟隨，所以執著於它而取識，指的是隨眠不能緣，但有束縛的意義，所以稱為『彼識』。第二是問答。回答雖然有四種意思，說明第四佛大師。提問有兩個因緣，明明知道還要問。第三是解釋因緣。內六處作為因，因為種子所依附的地方。一種解釋是，雖然是內六處，但意指的是第六意根，有阿賴耶識持有種子。第二種解釋是，這是根據隨轉理門，乃至五色根中也接受稟習。各種種子為什麼不說外六處持有種子，只說內六處呢？所以下面解釋說：『而且內六處相續一類，像先前所得，乃至命終，畢竟運轉。境界不是這樣，沒有前兩種意義。』第四是解釋染污的途徑。所謂的根和塵是雜染行走的道路。欲貪與雜染是根本，所以說是自性。第五是解釋保全性命。在兩個處所，一是自己保全性命，避免忽然夭折；二是不善的心會殞沒，前往各種惡趣。什麼叫做如理作意作為所依止？又應該從哪兩種雜染中脫離自己的心？這是兩個問題。回答首先說明如理作意，就像文中所說的那樣可以理解。回答兩種雜染，如果經行時等等，這是一個問題。

【English Translation】 English version The verses summarize the four doors. There are already three verses explaining the first three doors. Now there is one verse explaining the fourth 'door of detachment, etc.' Within this, there are seven sub-sections: 1. Detached and not detached; 2. Question; 3. Causes and conditions; 4. Paths of defilement; 5. Preserving life; 6. The word 'attachment', etc.; 7. In the extended explanation, first explaining detachment and non-detachment. It says that if there is a Bhikshu (monk) who aspires to ultimate Nirvana (liberation), regarding this desire realm, either they have already detached from desire, but in the three times of the meditative realms, they are still defiled by the three bonds and the three latent tendencies. If they have not detached from desire, then regarding the objects cognized by the mind among the five sensual pleasures, they are also defiled by the bonds and the three latent tendencies in the three times, unable to abide and enter ultimate Nirvana. Here, because in the past, relying on it, consciousness is grasped, it refers to the various contaminated consciousnesses arising from the past, giving rise to various bonds. Because in the future, belonging to it, consciousness is grasped, it refers to the bonds of the future belonging to the corresponding assisting consciousness. The present clinging to consciousness is understandable. Latent tendencies constantly follow in the continuum, so clinging to it, consciousness is grasped, referring to the fact that latent tendencies cannot be objectified, but have the meaning of bondage, hence called 'that consciousness'. Second is the question and answer. Although the answer has four meanings, it explains the fourth great master Buddha. The question has two causes, knowing yet asking. Third is explaining the causes and conditions. The inner six sense bases are the cause, because they are where the seeds rely. One explanation is that although it is the inner six sense bases, it refers to the sixth mental faculty, which has the Alaya consciousness (storehouse consciousness) holding the seeds. The second explanation is that this is according to the principle of following transformation, even the five sense organs also receive instruction. Why don't we say that the outer six sense bases hold the seeds, but only the inner six sense bases? Therefore, the following explains: 'Moreover, the inner six sense bases are a continuous category, like what was previously obtained, until the end of life, it inevitably revolves. The realm is not like this, it does not have the previous two meanings.' Fourth is explaining the paths of defilement. The so-called sense bases and sense objects are the paths where defilements travel. Desire and defilement are the root, so it is called self-nature. Fifth is explaining preserving life. In two places, one is preserving one's own life, avoiding sudden death; two is that an unwholesome mind will perish and go to various evil realms. What is called appropriate attention as a support? And from what two kinds of defilements should one free one's mind? These are two questions. The answer first explains appropriate attention, which can be understood as it is written in the text. The answer to the two defilements, if during walking meditation, etc., this is one question.

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遠離住時等。二也當知此中至相似果者。第二雜染從第一染起。故云因果。然非正因果。故云相似。第六解著處。第七解等字。所取有二複次。如文可解也。上來於處擇中有一頌半總頌。初半總頌有四門。后一總頌亦有四門。一句為一門。則於後四別頌中各抽一門入此總頌。初別頌中有其九門。一因同分。二思。三縛解脫。四相。五觸遍。六勝解。七護根門。八教。九愛相。長行釋中初解因同分。景師云。同分識猶有分也。言諸聖弟子因同分識隨入無我為一門。由三種相於諸識中正觀而住為第二門。下次第解初門。云由現五有色處者。則是五塵也四大種身者。則五色根也。若增若減者。五塵生起名增。謝滅名減。若取若舍者。五根有識來詫取境名取。無識不取名舍。無常性故於緣彼識隨入無常等者。根塵無常。生識亦爾。無常故苦。苦故無我。是初門說。云何隨入無我性已至正觀而住者。牒也。下解三相。一以我見為邪見本必應先斷。二觀彼識隨一根塵差別無量。三觀此識剎那無住何況畢竟。達師云。同分者。根及境有功能故。能發識故。根與識同取一境故曰同分。問若爾何故五有色處亦名同分耶。答與根識家所起同分故云因同分。言若增若減若取若舍者。一一通釋。五塵五根增勝。故曰若增。或有時損減。故曰若減

【現代漢語翻譯】 現代漢語譯本 遠離居住時等等。第二，應當知道，這裡說到相似果，是因為第二種雜染是從第一種染污產生的，所以說是因果。然而，並非真正的因果，所以說是相似。第六是解除執著之處。第七是解釋『等』字。所要理解的有兩點，可以參考原文進行理解。上面對於『處擇』中，有一頌半是總的概括。前半頌總括了四門，後半頌也總括了四門。一句為一門，那麼在後面的四個別頌中，各自抽取一門進入這個總頌。第一個別頌中有九門：一是因同分（指根、境、識之間相似的性質），二是思，三是縛解脫（束縛與解脫），四是相，五是觸遍（觸覺的普遍性），六是勝解（深刻的理解），七是護根門（保護感官的方法），八是教，九是愛相（愛的表現）。長行解釋中，首先解釋因同分。景師說，同分識仍然有分。說諸位聖弟子的因同分識隨順進入無我，作為一門。通過三種相，在各種識中正確觀察並安住，作為第二門。下面依次解釋第一門。說『由現五有色處』，這就是五塵（色、聲、香、味、觸）。『四大種身』，就是五色根（眼、耳、鼻、舌、身）。『若增若減』，五塵生起叫做增，衰退消滅叫做減。『若取若舍』，五根有識來接觸並取境叫做取，沒有識則不取叫做舍。因為無常的性質，對於緣於它們的識，隨順進入無常等等。根塵是無常的，生起的識也是這樣。因為無常所以是苦，因為苦所以是無我。這是第一門所說的。『如何隨順進入無我性，已經正確觀察並安住』，這是承接上面的話。下面解釋三種相：一是以我見為邪見的根本，必須首先斷除。二是觀察那些識，隨順於某一根塵，差別是無量的。三是觀察這個識，剎那間不住留，何況是最終的。達師說，同分，是因為根和境有功能，能夠引發識，根與識共同取一個境，所以叫做同分。問：如果這樣，為什麼五有色處也叫做同分呢？答：因為與根識家所生起的同分相似，所以叫做因同分。說『若增若減若取若舍』，一一都進行了解釋。五塵五根增多旺盛，所以叫做『若增』。或者有時衰損減少，所以叫做『若減』。

【English Translation】 English version When dwelling far away, and so on. Secondly, it should be known that the 'similar result' mentioned here refers to the fact that the second type of defilement arises from the first defilement, hence it is called cause and effect. However, it is not a true cause and effect, so it is called 'similar'. Sixth is the place to dissolve attachments. Seventh is the explanation of the word 'etc.'. There are two points to understand, which can be understood by referring to the original text. Above, in the 'selection of places', there is one and a half verses that provide a general summary. The first half of the verse summarizes four doors, and the second half also summarizes four doors. One sentence is one door, so in the following four separate verses, one door is extracted from each to enter this general summary. The first separate verse has nine doors: first, 'hetu-sabhāga' (因同分, similar nature of cause, referring to the similar nature between root, object, and consciousness), second, thought; third, bondage and liberation; fourth, characteristics; fifth, 'sparśa-vyāpti' (觸遍, pervasiveness of touch); sixth, 'adhimoksha' (勝解, profound understanding); seventh, the door of guarding the senses; eighth, teaching; ninth, the appearance of love. In the extended explanation, the 'hetu-sabhāga' is explained first. Master Jing said that 'sabhāga-vijñāna' (同分識, consciousness of similar nature) still has a part. It is said that the 'hetu-sabhāga-vijñāna' of all noble disciples follows and enters into 'anātman' (無我, no-self) as one door. Through three aspects, one correctly observes and abides in various consciousnesses as the second door. The first door is explained in order below. It is said, 'Due to the appearance of the five 'rūpāyatana' (有色處, sense objects)', these are the five 'dhātu' (塵, objects of senses: form, sound, smell, taste, and touch). 'The four great elements of the body' are the five 'rūpaskandha' (色根, sense organs: eye, ear, nose, tongue, and body). 'If increasing or decreasing', the arising of the five objects is called increasing, and the decline and disappearance is called decreasing. 'If taking or abandoning', the five senses come into contact with and take the object when there is consciousness, and do not take it when there is no consciousness. Because of the impermanent nature, for the consciousnesses that arise from them, one follows and enters into impermanence, and so on. The senses and objects are impermanent, and so is the consciousness that arises. Because it is impermanent, it is suffering; because it is suffering, it is 'anātman' (無我, no-self). This is what the first door says. 'How does one follow and enter into the nature of 'anātman' (無我, no-self), already correctly observing and abiding?', this is continuing from the above. The three aspects are explained below: first, taking 'ātma-dṛṣṭi' (我見, self-view) as the root of wrong views must be eliminated first. Second, observe those consciousnesses, following a certain sense object, the differences are immeasurable. Third, observe this consciousness, which does not stay for an instant, let alone ultimately. Master Da said that 'sabhāga' (同分, similar nature) is because the senses and objects have functions and can cause consciousness. The senses and consciousness together take one object, so it is called 'sabhāga' (同分, similar nature). Question: If so, why are the five 'rūpāyatana' (有色處, sense objects) also called 'sabhāga' (同分, similar nature)? Answer: Because it is similar to the 'sabhāga' (同分, similar nature) arising from the family of senses and consciousness, it is called 'hetu-sabhāga' (因同分, similar nature of cause). It is said 'If increasing, decreasing, taking, or abandoning', each is explained one by one. The five objects and five senses increase and flourish, so it is called 'increasing'. Or sometimes they decline and decrease, so it is called 'decreasing'.

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。根境增故能取。根境減故能捨。故曰若取若舍。又解。若增減者偏說外五塵現著。故云若增。外塵微劣。故云若減。若取捨者。偏約內根。以外境增故能取。外境減故能捨也。第二解思。言於六處減乃至不應思惟等者。明六處斷擇滅無為。不應思惟分別詰問。唯依覺慧觀察等。云何為四。謂或有無或異不異。下反舉六處生滅有四行相顯前無為四行相。以彼六處有生名有。有滅名無。待他有異。待自種類前後無別故名不異。六處永滅已下。順結無為四行。觀察不應道理。下明戲論能引無我所發言論名為戲論。於戲論事若勤行之。但損無益。第三解縛解脫。頌中解脫義通上下。此中雲縛解脫。下門中雲解脫相也。第四解相。景師云。善修梵行斷我見者。若為損身奪命色心無變。由善守根四苦解脫得四種喜一由當來外緣生苦得脫。二由當來內緣生苦得脫。三于現法涅槃時外內二依眾苦得脫。四命終已與草木相似。有二種。一者六處無我草木相似。二者六處為三毒火燒草木相似。諸聖弟子后苦不生與佛明力少分相似者。解脫等也。非現法緣苦不生故者。不同如來現法苦緣一切不生。佛苦暫生已速疾斷也。然諸如來二種明力皆悉成等者。智斷二明悉成也。泰師云。無學命終后苦不續與草木相似。死更不續。達師云。由二種依者

【現代漢語翻譯】 現代漢語譯本 。根和境增多，所以能夠取（接受）。根和境減少，所以能夠舍（放棄）。所以說，若取若舍。 另一種解釋是，若增減，是偏指外在的五塵（色、聲、香、味、觸）顯現和執著。所以說若增。外在的塵境微弱，所以說若減。若取捨，是偏指內在的六根（眼、耳、鼻、舌、身、意）。因為外境增多，所以能夠取；外境減少，所以能夠舍。 第二種解釋是關於思。說到對於六處（眼、耳、鼻、舌、身、意）減少乃至不應思惟等，是說明六處的斷擇滅無為（通過智慧選擇而達到的寂滅狀態）。不應該思惟、分別、詰問，只能依靠覺悟的智慧觀察等。什麼是四種（行相）呢？就是或有、或無、或異、或不異。下面反過來舉出六處生滅的四種行相，來顯示前面的無為的四種行相。因為這六處有生，所以名為有；有滅，所以名為無；依賴於其他而有差異，所以名為異；相對於自身種類的前後沒有差別，所以名為不異。六處永遠滅盡以下，順著總結無為的四種行相。觀察不應道理。下面說明戲論能夠引出無我所（不屬於我的）的言論，稱為戲論。對於戲論的事情如果勤奮地去做，只會損害而沒有益處。 第三種解釋是關於縛和解脫。頌中的解脫義貫通上下。這裡說縛解脫，下面的門中說解脫相。 第四種解釋是關於相。景師說，善於修行梵行（清凈的行為），斷除我見的人，即使身體受到損害，生命被奪走，色心也不會改變。由於善於守護六根，四苦（生、老、病、死）得到解脫，得到四種喜悅：一是由於當來外緣產生的苦得到解脫；二是由於當來內緣產生的苦得到解脫；三是在現法涅槃（今生證得的涅槃）時，內外二依（內外兩種依賴）的眾苦得到解脫；四是命終之後與草木相似。有兩種情況：一是六處沒有**木相似；二是六處被三毒（貪、嗔、癡）之火焚燒，與草木相似。諸位聖弟子後來的苦不再產生，與佛的明力（智慧的力量）有少部分相似，就是解脫等。不是現法緣的苦不產生，是因為不同於如來現法苦緣一切不生。佛的苦暫時產生后迅速斷除。 然而諸位如來的兩種明力都完全成就，是指智明（智慧之明）和斷明（斷除之明）都成就。泰師說，無學（不再需要學習的人）命終后苦不再延續，與草木相似，死後不再延續。達師說，由於兩種依賴。

【English Translation】 English version Roots and environments increase, hence able to take. Roots and environments decrease, hence able to relinquish. Therefore, it is said: 'If taking, if relinquishing.' Another explanation: 'If increasing or decreasing' refers specifically to the external five dusts (form, sound, smell, taste, touch) manifesting and being clung to. Hence, it is said 'if increasing.' The external dust environments are weak, hence it is said 'if decreasing.' 'If taking or relinquishing' refers specifically to the internal six roots (eye, ear, nose, tongue, body, mind). Because the external environment increases, one is able to take; because the external environment decreases, one is able to relinquish. The second explanation concerns thought. When it is said regarding the six places (eye, ear, nose, tongue, body, mind), 'decreasing, even to the point of not thinking,' it clarifies the cessation through discernment, the unconditioned (Nirvana) of the six places. One should not think, discriminate, or question, but only rely on awakened wisdom to observe. What are the four (characteristics)? They are: either existent, or non-existent, or different, or not different. Below, the four characteristics of arising and ceasing of the six places are cited in reverse to reveal the four characteristics of the aforementioned unconditioned. Because these six places have arising, they are called existent; having ceasing, they are called non-existent; dependent on others, they are different; relative to the same kind, there is no difference between before and after, hence they are called not different. The six places being eternally extinguished below, follows the conclusion of the four characteristics of the unconditioned. Observation is not in accordance with reason. Below, it is explained that frivolous talk can lead to statements of 'not-self' (not belonging to me), which is called frivolous talk. If one diligently engages in frivolous matters, it will only harm and not benefit. The third explanation concerns bondage and liberation. The meaning of liberation in the verse pervades above and below. Here it speaks of bondage and liberation; in the following section, it speaks of the aspect of liberation. The fourth explanation concerns characteristics. Master Jing said, 'One who is skilled in practicing pure conduct (Brahmacharya), and has severed the view of self, even if the body is harmed and life is taken, the form and mind will not change. Because of skillfully guarding the six roots, the four sufferings (birth, old age, sickness, death) are liberated, and four kinds of joy are attained: first, liberation from suffering arising from future external conditions; second, liberation from suffering arising from future internal conditions; third, at the time of present-life Nirvana (Nirvana attained in this life), liberation from the multitude of sufferings of both internal and external dependencies; fourth, after the end of life, being similar to grass and trees.' There are two situations: first, the six places are without ** similarity to grass and trees; second, the six places are burned by the fire of the three poisons (greed, hatred, delusion), similar to grass and trees. The noble disciples' later suffering no longer arises, being somewhat similar to the Buddha's power of clarity (power of wisdom), is liberation, etc. It is not that suffering from present-life conditions does not arise, because it is different from the Tathagata (Buddha) where suffering from present-life conditions does not arise at all. The Buddha's suffering arises temporarily and is quickly cut off. However, the two powers of clarity of all the Tathagatas are completely accomplished, referring to both the clarity of wisdom and the clarity of cutting off being accomplished. Master Tai said, 'After the death of an Arhat (one who no longer needs to learn), suffering no longer continues, being similar to grass and trees, death no longer continues.' Master Da said, 'Due to two dependencies.'

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。一煩惱依。二果報依。二種明力者。無漏道名為明。又是無漏力故名力也。第五解觸遍。景師云。謂有一沙門越勝現量世間愚夫尚不迷惑況諸智者。如彼五識現明五塵。愚夫尚行況諸有智。然諸外道虛妄推度。或依前際起四邪論。或依現法立四邪論。此開二門。下依二門次第解釋。大意明諸外道不了諸苦樂從觸所生而妄計度自他作等。今明正義三和合觸方生受。故云此中唯有諸根境識合生苦樂可得。等有釋此文勝現量境證知非宿作。世愚夫尚不迷惑。然彼沙門等違越現量立宿作等。故云越勝現量。第六解勝解。于中初明由四種相速盡諸漏。第二別解。謂依三學及五種人。于中先列六處三學名字。次舉五種補特伽羅行六勝解依於三學。第一在家異生唯于境縛欣樂出離。第二異生既出雖已依戒三業行無惱行勝解。第三異生離欲界欲則是遠離勝解。第四有學愛盡勝解。第五無學依第五取盡第六心無忘失二勝解也。當知第一第二勝解初學所依。第三勝解與心學為依。后三勝解與慧學為依。若由此智慧斷煩惱及煩惱斷名無忘失者。解第六勝解。又後有因盡名愛盡者。解第四。現境雜染斷名取盡者。解第五。又彼第一人乃至及與變異者未堪棄捨境縛。第二未能捨惱亂行變惱行第三未能棄捨欲或變異欲。或下重解五人。第五人。第

【現代漢語翻譯】 現代漢語譯本 一、煩惱依（煩惱的依存）。二、果報依（果報的依存）。 二種明力（兩種明的力量）：無漏道（沒有煩惱泄漏的道路）名為明（智慧），又是無漏力（沒有煩惱泄漏的力量）的緣故，稱為力。 第五、解釋觸遍（對觸的普遍理解）。景師說：『有一個沙門（出家修行的人）違背了勝現量（殊勝的現量），世間愚夫（世間的愚笨之人）尚且不會迷惑，更何況是那些有智慧的人呢？』就像那五識（眼識、耳識、鼻識、舌識、身識）清楚地顯現五塵（色、聲、香、味、觸），愚夫尚且會遵循，更何況是有智慧的人呢？然而那些外道（佛教以外的修行者）虛妄地推測，或者依據前際（過去）生起四種邪論（錯誤的理論），或者依據現法（現在）建立四種邪論。這裡開啟兩個門徑，下面依據這兩個門徑依次解釋。大意是說明諸外道（佛教以外的修行者）不瞭解諸苦樂（各種痛苦和快樂）是從觸（接觸）所生，而妄加計度是自己或他人所為等等。現在說明正義，三和合觸（根、境、識三者和合的接觸）才產生感受，所以說這裡只有諸根（眼、耳、鼻、舌、身、意）、境（色、聲、香、味、觸、法）、識（眼識、耳識、鼻識、舌識、身識、意識）和合才能產生苦樂。等等，有人解釋這段文字說，勝現量（殊勝的現量）的境界證知並非宿作（前世所為），世間愚夫（世間的愚笨之人）尚且不會迷惑。然而那些沙門（出家修行的人）等違背現量（現量）而立宿作（前世所為）等等，所以說違背了勝現量（殊勝的現量）。 第六、解釋勝解（殊勝的理解）。其中首先說明由四種相（四種現象）迅速地斷盡諸漏（各種煩惱）。第二、分別解釋，即依據三學（戒、定、慧）及五種人（五種修行者）。其中先列出六處（六種境界）、三學（戒、定、慧）的名字，其次舉出五種補特伽羅（人）修行六勝解（六種殊勝的理解），並依於三學（戒、定、慧）。第一、在家異生（在家的凡夫）僅僅對於境縛（對境界的束縛）欣樂出離（欣喜于脫離）。第二、異生（凡夫）既然已經出家，雖然已經依據戒律，三業（身、口、意）的行為沒有惱害，對無惱行（沒有惱害的行為）有殊勝的理解。第三、異生（凡夫）離開了欲界欲（對欲界的慾望），這就是遠離的殊勝理解。第四、有學（還在學習的人）對愛盡（愛慾斷盡）有殊勝的理解。第五、無學（已經學成的人）依據第五種取盡（斷盡執取）和第六種心無忘失（心中沒有忘失）這兩種殊勝的理解。應當知道，第一和第二種勝解（殊勝的理解）是初學者所依據的。第三種勝解（殊勝的理解）與心學（定學）為依據。后三種勝解（殊勝的理解）與慧學（慧學）為依據。如果由此智慧斷煩惱（斷除煩惱）以及煩惱斷（煩惱斷除）稱為無忘失（沒有忘失），這是解釋第六種勝解（殊勝的理解）。又後有因盡（導致未來存在的因斷盡）稱為愛盡（愛慾斷盡），這是解釋第四種。現境雜染斷（現在境界的雜染斷除）稱為取盡（斷盡執取），這是解釋第五種。又那第一種人乃至以及變異者（發生變化的人）尚未能拋棄境縛（對境界的束縛）。第二種未能捨惱亂行（未能捨棄惱亂的行為），變惱行（改變惱亂的行為），第三種未能棄捨欲（未能捨棄慾望）或變異欲（改變慾望）。或者下面重新解釋五種人。第五種人，第

【English Translation】 English version 1. Attachment to afflictions (Klesha-asraya). 2. Attachment to retribution (Karma-vipaka-asraya). Two kinds of illuminating power (Dvi-vidha abhijna-bala): The undefiled path (Anasrava-marga) is called illumination (Abhijna), and it is also called power (Bala) because it is an undefiled force. 5. Explanation of pervasive contact (Sparsha-parigraha). Master Jing said: 'There was a Shramana (monk) who contradicted the superior direct perception (Adhikataram pratyaksham), even worldly fools would not be confused, let alone the wise. Just as the five consciousnesses (Pancha-vijnana) clearly manifest the five objects of sense (Pancha-vishaya), even fools would follow them, let alone the wise. However, those heretics (Tirthika) speculatively infer, either relying on the past to create four wrong views (Chatur-vidha mithya-drishti), or relying on the present to establish four wrong views. This opens two doors, and below, these two doors are explained in order. The main idea is to clarify that those heretics (Tirthika) do not understand that all suffering and happiness arise from contact (Sparsha), and they falsely assume that they are caused by themselves or others, etc. Now, the correct meaning is explained: the combination of the three (root, object, and consciousness) produces contact (Sparsha), which then generates feeling (Vedana). Therefore, it is said that only the combination of the senses (Indriya), objects (Vishaya), and consciousnesses (Vijnana) can produce suffering and happiness. Some interpret this passage as saying that the realm of superior direct perception (Adhikataram pratyaksham) proves that it is not caused by past actions (Purva-karma). Even worldly fools would not be confused. However, those Shramanas (monks) and others contradict direct perception (Pratyaksham) and establish past actions (Purva-karma), etc. Therefore, it is said that they contradict the superior direct perception (Adhikataram pratyaksham).' 6. Explanation of superior understanding (Adhimukti). First, it is explained that the four characteristics (Chatur-lakshana) quickly exhaust all outflows (Asrava). Second, a separate explanation is given, based on the three learnings (Tri-shiksha) and the five types of people (Pudgala). First, the names of the six places (Shat-ayatana) and the three learnings (Tri-shiksha) are listed. Then, the five types of individuals (Pudgala) are mentioned who practice the six superior understandings (Shat-adhimukti) based on the three learnings (Tri-shiksha). First, the householder ordinary being (Grihastha-prithagjana) only rejoices in liberation from the bondage of objects (Vishaya-bandhana). Second, the ordinary being (Prithagjana) who has already left home, although already relying on the precepts (Shila), the actions of the three karmas (Tri-karma) are without harm, and they have a superior understanding of harmless conduct (Anabhisamklesha-gati). Third, the ordinary being (Prithagjana) who has left the desire realm (Kama-dhatu) desires, this is the superior understanding of detachment (Vairagya). Fourth, the learner (Siksha) has a superior understanding of the exhaustion of love (Prema-kshaya). Fifth, the non-learner (Ashaiksha) relies on the fifth exhaustion of grasping (Upadana-kshaya) and the sixth non-forgetfulness of mind (Citta-asampramosha). It should be known that the first and second superior understandings (Adhimukti) are based on the initial learning. The third superior understanding (Adhimukti) is based on the learning of the mind (Citta-shiksha). The last three superior understandings (Adhimukti) are based on the learning of wisdom (Prajna-shiksha). If, by this wisdom, afflictions (Klesha) can be cut off and the cutting off of afflictions (Klesha) is called non-forgetfulness (Asampramosha), this explains the sixth superior understanding (Adhimukti). Also, the exhaustion of the cause of future existence (Punar-bhava-hetu) is called the exhaustion of love (Prema-kshaya), this explains the fourth. The cutting off of the defilement of the present object (Pratyutpanna-vishaya-samklesha) is called the exhaustion of grasping (Upadana-kshaya), this explains the fifth. Also, that first person, up to and including the one who has changed (Vikrita), has not yet been able to abandon the bondage of objects (Vishaya-bandhana). The second has not been able to abandon disturbing conduct (Kshobha-gati), changing disturbing conduct (Vikrita-kshobha-gati), the third has not been able to abandon desire (Kama) or changing desire (Vikrita-kama). Or below, the five people are re-explained. The fifth person, the

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七解護根門。第八解法教。第九解愛相。並尋文可解也。次有二頌有十二門。一唯緣。二尋思。三愿。四一切種律儀。五入聖教不護。六勝資糧善備。七舍所學。八著處。九不善義。十隨流。十一菩薩勝餘乘。十二施設論。長行中。初解唯緣。景師云。謂業煩惱及自種子是所引受因緣。六觸處望受唯為所依增上緣。下舉喻顯。如心所起功用所引諸取受業手唯能作助取受緣者如欲執取草木。心為取因。手為助取緣。達師云。今大乘法。由心發作生活正因。其中手能助作緣。亦作生活。此中由心所發業者。喻本識中種子因緣。言手者。喻觸為受起之緣。則是現緣。第二解尋思。如文。第三解愿。景師云。言若有苾芻乃至倍更增長者。比丘若不願求後有。極多但應受於七有。由求後有。于第七有苦因倍增過七至八。未起逃竄心則見自身為縛所縛。縛脫時分故說名微細。非於鐵木縛具難識而說微細。發後有愿時分難識二俱微細。達師云。天或非天者。囚獄人也。言非天者。鬼神等也。言此若起至為得所縛有所禁行者。若發逃竄之心時。自然被縛不由余人縛成。若先不發逃竄心自然安樂受五欲樂。以時分故說名微細者。有時發噁心故被縛。無人能縛。然自然被縛。故曰微細。第四解一切種律儀。于中初開七章。后次第解釋。律儀

【現代漢語翻譯】 現代漢語譯本 七解護根門（守護感官之門）。第八解法教（佛法的教導）。第九解愛相（對愛的執著）。這些都可以通過經文來理解。接下來有兩首偈頌，包含十二個方面：一、唯緣（唯一的因緣）。二、尋思（思索）。三、愿（願望）。四、一切種律儀（所有種類的戒律）。五、入聖教不護（進入聖教而不守護）。六、勝資糧善備（殊勝的資糧準備充分）。七、舍所學（捨棄所學）。八、著處（執著之處）。九、不善義（不善的意義）。十、隨流（隨波逐流）。十一、菩薩勝餘乘（菩薩勝過其他乘）。十二、施設論（關於施設的論述）。 長行文中，首先解釋唯緣。景師說：『所謂的業、煩惱以及自身的種子，是所引受的因緣。六觸處對於受來說，僅僅是所依的增上緣。』下面用比喻來顯明：『比如心所產生的功用所引發的諸取受業，手僅僅能作為輔助取受的緣，就像想要抓取草木。心是抓取的因，手是輔助抓取的緣。』達師說：『現在的大乘佛法，由心發起作為生活正因，其中手能輔助作為緣，也參與生活。』這裡由心所發起的業，比喻本識中的種子因緣。所說的手，比喻觸是受生起的緣，這是現緣。 第二解尋思，如經文所說。第三解愿，景師說：『如果比丘乃至更加增長，比丘如果不願求後有，最多隻應承受七次生死。由於求後有，在第七次生死時，苦因會倍增，超過七次達到八次。』未生起逃離的心，則認為自身是被束縛的。解脫束縛的時機，所以稱為微細，並非指鐵木等束縛工具難以識別才說是微細。發起後有願望的時機難以識別，這兩者都是微細的。達師說：『天或非天，是指囚獄中的人。所說的非天，是指鬼神等。』『如果生起逃離之心，就會被束縛，有所禁行。』如果發起逃離之心，自然會被束縛，不由他人束縛。如果事先不發起逃離之心，自然安樂地享受五欲之樂。因為時機的原因，所以稱為微細，有時因為發起噁心而被束縛，沒有人能夠束縛，但自然會被束縛，所以說微細。 第四解一切種律儀，其中首先開列七章，然後依次解釋。律儀（戒律）

【English Translation】 English version Seven explanations of guarding the root faculties (guarding the gates of the senses). Eighth explanation of Dharma teachings. Ninth explanation of the appearance of love (attachment to love). These can be understood by examining the texts. Next, there are two verses containing twelve aspects: 1. Sole condition (the only cause). 2. Reflection. 3. Vow. 4. All kinds of precepts. 5. Entering the holy teachings without guarding. 6. Superior resources well prepared. 7. Abandoning what has been learned. 8. Place of attachment. 9. Meaning of unwholesome. 10. Following the stream. 11. Bodhisattvas surpass other vehicles. 12. Treatise on establishment. In the prose section, first explain the sole condition. Jing Shi said: 'The so-called karma, afflictions, and one's own seeds are the causes and conditions that are drawn and received. The six sense bases are only the supporting and enhancing conditions for sensation.' The following uses a metaphor to illustrate: 'For example, the functions generated by the mind that give rise to the activities of grasping and receiving, the hand can only serve as an auxiliary condition for grasping and receiving, just like wanting to grasp grass and trees. The mind is the cause of grasping, and the hand is the condition that assists in grasping.' Da Shi said: 'Now the Mahayana Dharma, initiated by the mind, serves as the direct cause of life, in which the hand can assist as a condition and also participate in life.' Here, the karma initiated by the mind is likened to the seed cause and condition in the Alaya consciousness (basic consciousness). The hand is likened to contact as the condition for the arising of sensation, which is the present condition. The second explanation is reflection, as stated in the text. The third explanation is vow. Jing Shi said: 'If a Bhikshu (monk) even further increases, if a Bhikshu does not wish to seek future existence, he should at most endure seven existences. Because of seeking future existence, in the seventh existence, the cause of suffering will double, exceeding seven and reaching eight.' If the mind of escape has not arisen, then one considers oneself to be bound. The timing of liberation from bondage is therefore called subtle, not because the binding tools such as iron and wood are difficult to recognize that it is called subtle. The timing of making a vow for future existence is difficult to recognize, and both are subtle. Da Shi said: 'Devas (gods) or non-devas (demigods) refer to people in prison. The so-called non-devas refer to ghosts and spirits, etc.' 'If the mind of escape arises, one will be bound and restricted.' If the mind of escape arises, one will naturally be bound, not bound by others. If the mind of escape does not arise beforehand, one will naturally enjoy the pleasures of the five desires in peace. Because of the timing, it is called subtle, sometimes because of the arising of evil thoughts that one is bound, no one can bind, but one is naturally bound, so it is called subtle. The fourth explanation is all kinds of precepts, in which seven chapters are first listed, and then explained in order. Precepts

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非律儀。如文可解。次解軟中上品世間律儀。景師云。上品世間中獲得四種作意者。攝七作意為四。謂功用作意等。此得未至定及八根本定中作意。九相心住者。謂令住安樂。復觀等至所依別故十種差別者。第一門也。時分別故多百差別。第二門也。初門十種別者。初有尋等三攝地法盡。第二三受俱行亦攝地盡。第三退等四分亦攝定盡。以門別故來。更無別法。當知此中前二律儀思擇。力攝者下中二品。后一修習力攝者上品。達師云。軟中上世間者。根戒別解脫戒定共戒等有下中上故。是有漏故曰世間也。此中約聞思慧地中根戒及別解脫戒以辨初軟中二品戒也。約修慧地以辨上品戒即是禪律儀也。后既成熟已下。明有學無漏戒。彼即修習已下。明無學無漏戒。第五解入聖教不護。初總標。次別解第三。此中雲何名非律儀已下。重料簡言。神力相應聞慧者。即說聞慧照境名為神力。第六解勝資糧善備。言喜貪為依引現法后法老死等者。現法之中由貪行非梵行催令老死。即引現法老死貪引惡趣。名后法老死。言如草木等者。正法聞慧如草木。法隨法行如筏。以正法慧起法隨法行。如以草木等能成於筏也。第七解舍所學。由七因緣等者。一謂諸異生乃至五轉。即如前說諸行自性等五轉也。二者或復異生已下是也后五因緣並有

【現代漢語翻譯】 現代漢語譯本 非律儀，如同字面意思可以理解。接下來解釋軟中上品世間律儀。景師說，在上品世間中獲得四種作意的人，將七種作意歸納為四種，即功用作意等。這指的是在未至定和八根本定中的作意。『九相心住』指的是使心安住于安樂。進一步觀察等至所依的不同，因此有十種差別，這是第一種分類方式。根據時間的不同，又有多百種差別，這是第二種分類方式。第一種分類方式中的十種差別是：最初的有尋等三種包含了所有地法。第二種三種感受同時生起也包含了所有地法。第三種退等四種也包含了所有定。因為分類方式不同，所以才有這些差別，實際上並沒有其他不同的法。應當知道，這裡的前兩種律儀是思擇力所包含的下品和中品，后一種修習力所包含的是上品。達師說，軟中上世間律儀，是因為根戒、別解脫戒、定共戒等有下中上之分，因為是有漏的，所以稱為世間。這裡主要根據聞思慧地的根戒和別解脫戒來區分最初的軟中二品戒。根據修慧地來區分上品戒，也就是禪律儀。『后既成熟已下』，說明有學無漏戒。『彼即修習已下』，說明無學無漏戒。第五，解釋入聖教不護。首先是總的標示，然後是分別解釋第三種情況。這裡『云何名非律儀已下』，重新簡要說明。『神力相應聞慧者』，就是說聞慧照見境界稱為神力。第六，解釋勝資糧善備。『言喜貪為依引現法后法老死等者』，指的是在現世中，由於貪慾而行非梵行，從而導致衰老和死亡，即導致現世的老死。貪慾也導致墮入惡趣，稱為後世的老死。『言如草木等者』，正法聞慧就像草木，法隨法行就像木筏。通過正法智慧產生法隨法行，就像用草木等材料製成木筏一樣。第七，解釋舍所學。『由七因緣等者』，第一種是指諸異生乃至五轉，即如前所述的諸行自性等五轉。第二種是『或復異生已下』所說的，后五種因緣都存在。

【English Translation】 English version 『Non-restraint』 (非律儀, fei lvyi) is as the text explains. Next, explaining the inferior-middle and superior-grade mundane moral discipline (世間律儀, shijian lvyi). Jing Shi (景師) says, those who attain the four kinds of attention (作意, zuoyi) in the superior-grade mundane realm, condense the seven kinds of attention into four, namely, functional attention (功用作意, gongyong zuoyi), etc. This refers to the attention in the Unreached Concentration (未至定, weizhiding) and the Eight Fundamental Concentrations (八根本定, babenben ding). 『Nine aspects of mind-abiding』 (九相心住, jiu xiang xin zhu) refers to causing the mind to abide in peace and joy. Further observing the differences in the support of attainment (等至, dengzhi), hence there are ten kinds of distinctions, which is the first category. According to the differences in time, there are also hundreds of distinctions, which is the second category. The ten distinctions in the first category are: initially, the three, including initial investigation (有尋, youxun), etc., encompass all the dharmas of the earth realm. Secondly, the three kinds of feelings arising simultaneously also encompass all the dharmas of the earth realm. Thirdly, the four aspects of decline (退, tui), etc., also encompass all the concentrations. Because of the different categories, these distinctions arise; in reality, there are no other different dharmas. It should be known that the first two moral disciplines here are the inferior and middle grades encompassed by the power of deliberation, and the last one, cultivated by the power of practice, is the superior grade. Da Shi (達師) says, the inferior, middle, and superior mundane moral disciplines are because the root precepts (根戒, genjie), Separate Liberation Vows (別解脫戒, bie jietuo jie), Concentration-Accompanied Precepts (定共戒, ding gong jie), etc., have inferior, middle, and superior distinctions. Because they are with outflows (有漏, youlou), they are called mundane. Here, the initial inferior and middle grades of precepts are distinguished based on the root precepts and Separate Liberation Vows in the realm of hearing and thinking wisdom. The superior grade of precepts is distinguished based on the realm of cultivation wisdom, which is the Concentration Moral Discipline (禪律儀, chan lvyi). 『After it has matured』 (后既成熟已下), explains the non-outflow precepts of those still learning (有學, youxue). 『That is, after cultivation』 (彼即修習已下), explains the non-outflow precepts of those who have nothing more to learn (無學, wuxue). Fifth, explaining entering the sacred teachings without protection. First, there is a general indication, then a separate explanation of the third situation. Here, 『What is called non-restraint』 (云何名非律儀已下), re-examines the words briefly. 『Hearing wisdom corresponding to spiritual power』 (神力相應聞慧者), means that the hearing wisdom illuminating the realm is called spiritual power. Sixth, explaining the excellent accumulation of resources. 『The statement that joy and greed are the basis for leading to old age and death in the present and future lives』 (言喜貪為依引現法后法老死等者), refers to that in the present life, due to greed, one engages in non-brahmacharya practices, which leads to aging and death, i.e., leading to old age and death in the present life. Greed also leads to falling into evil destinies, which is called old age and death in the future life. 『The statement like grass and trees, etc.』 (言如草木等者), the hearing wisdom of the correct Dharma is like grass and trees, and the practice of Dharma in accordance with the Dharma is like a raft. Through the wisdom of the correct Dharma, the practice of Dharma in accordance with the Dharma arises, just as a raft can be made from grass, trees, and other materials. Seventh, explaining abandoning what has been learned. 『Due to seven causes, etc.』 (由七因緣等者), the first refers to ordinary beings (異生, yisheng) up to the five transformations, i.e., the five transformations such as the self-nature of all actions as mentioned earlier. The second is what is said in 『Or again, ordinary beings』 (或復異生已下), and all five subsequent causes exist.

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又字可知。第八解著處。如文。第九解不善義。景師云。復四種能生妙智見無倒門者。今解一受義從四門轉故。脫四種妙智。觀察苦者于生受因者。一解五蘊為因能生三受。又解三觸為因能生三受。又于依持者內六處。及所依因者外六處。此十二處門也。又于住因者。四食為五受住因。又于依緣自性助伴隨順苦樂等行者。十八界門。依謂六根。緣謂六塵。自性即六識。助伴即同時諸數。隨苦等觸受依十八界生。又二緣故如來除滅于義不善人所有猶預。一名亦種種文句表於一義。二者開顯聖教廣義。下辨中不解初門但辨廣義。謂從資糧地即解脫分。二方便地則四善。根三見地。四修地。五無學地。此中邊際根成就住者。則解脫分滿名為邊際。根成熟住如來所化乃至正見成就者。即前解脫分滿為佛所化聞慧成就。此為依止乃至止觀雙行者。此菩薩方便地。於四識住中先觀識色是其不凈貪識不生為身念處。從是無間于聖諦中能入現觀者。明見地。更復修習如所得道以漸進趣者。是其修地。能得一切諸漏永盡者。是無學地。下例緣餘三識住。為三念處故。言如能如實至亦爾者。緣識住受是苦。緣識住想為心念住。為無常。緣識住行為法念住。是無我。亦可觀四念處皆作苦無常等行。達師云。此中苾芻不解如來於一義中種種異門

宜說。故云于義不善也。于生受因如實妙智者。一云喜樂故五蘊集。此喜則是愛故能發潤業。以能生五蘊中受數。故云生受因也。又云觸集故受集。若依此義。觸是受轉因。此約現緣。又于依持者外六塵。所依因者內五根也。第十解隨流。言于其相續安立所緣者。謂魔王等為欲媚惑有情。故變作種種微妙境界也。第十一解菩薩勝餘乘。初總標徴列八相。后次第解。前中。後有菩薩者。實行後有菩薩住第十地于大自在天中當成正覺。以難知故但說化身八相成道。從睹史多下生人中名後有菩薩。諸正行道及道果等者。景雲。正道者智果也。及以道果者斷果謂斷二障。所得斷果亦勝聲聞為無有上。更有一解。正行道者聖道也。道果者涅槃也。解中。言三毒火雞住于兩岸者。三藏云。于生死河兩岸之上有三毒火雞在。有眾生出頭即便燒然。故此雞喻三毒。景師云。十二處法內六為此岸。外六為彼岸。三毒之火如雞。故名火雞住根塵岸。遮諸有情不得出岸。有釋雞是將曉之鳴。三毒亦爾。斷後成覺也。既見如是墮貪愛河乃至若觸者牒第一苦。若岸第二。若下中上后三住三界也。又彼即出未出家位居贍部影獨坐思惟等者。景師等云。西國多有贍部之樹陰原。比丘多住彼樹影中坐故。非是近須彌山閻浮提樹名贍部樹。新羅國法師云。

【現代漢語翻譯】 現代漢語譯本： 宜說。所以說在義理上是不善巧的。對於『生受因』，如實妙智者說：『因為喜樂，所以五蘊聚集。』這裡的『喜』就是愛，所以能夠引發和滋潤業。因為它能夠產生五蘊中的受，所以說是『生受因』。又說：『因為觸的聚集，所以受也聚集。』如果按照這個義理，觸是受的轉因。這是就現緣來說的。另外，對於『依持』來說，外六塵是所依，內五根是因。第十種解釋是隨流。說到『對於其相續安立所緣』，是指魔王等爲了迷惑有情，所以變化成種種微妙的境界。第十一種解釋是菩薩勝過其他乘。首先總標，然後列出八相，之後依次解釋。前面部分中，『後有菩薩』是指實行之後，住在第十地的菩薩在大自在天中將要成就正覺。因為難以知曉，所以只說化身八相成道。從兜率陀天下生到人間，名為『後有菩薩』。『諸正行道及道果等』，景雲說：『正道』是智果。『以及道果』是斷果，指斷除二障。所得的斷果也勝過聲聞，因為沒有比這更高的了。還有一種解釋，『正行道』是聖道，『道果』是涅槃。解釋中，說到『三毒火雞住在兩岸』，三藏說：『在生死河的兩岸之上，有三毒火雞存在。如果有眾生探出頭來，就會被燒著。』所以用雞來比喻三毒。景師說：『十二處法中，內六處是此岸，外六處是彼岸。三毒之火像雞一樣，所以名叫火雞，住在根塵岸邊，阻止一切有情不得出岸。』有解釋說雞是報曉的鳴叫，三毒也是這樣，斷除之後才能成覺。既然見到如此，墮入貪愛之河，乃至如果觸及，就是指第一苦。如果到岸邊，就是指第二苦。如果下、中、上，就是指住在三界。另外，『他們即便出家，未出家時，住在贍部樹的樹蔭下獨自思惟』，景師等說：『西國多有贍部樹，比丘多住在樹蔭下打坐，所以不是靠近須彌山的閻浮提樹名叫贍部樹。』新羅國的法師說：

【English Translation】 English version: It is appropriate to say. Therefore, it is said to be unskilled in meaning. Regarding the 'cause of arising of sensation (生受因)', those with true and wonderful wisdom say: 'Because of joy and pleasure, the five aggregates (五蘊) gather.' Here, 'joy' is love, so it can initiate and nourish karma. Because it can produce sensation (受) among the five aggregates, it is called the 'cause of arising of sensation'. It is also said: 'Because of the gathering of contact (觸), sensation also gathers.' According to this meaning, contact is the transforming cause of sensation. This is in terms of present conditions. Furthermore, regarding 'support (依持)', the outer six sense objects (外六塵) are the supported, and the inner five roots (內五根) are the cause. The tenth explanation is following the stream. Speaking of 'establishing the object of perception in its continuity (相續安立所緣)', it refers to Mara (魔王) and others transforming into various subtle realms in order to delude sentient beings (有情). The eleventh explanation is that Bodhisattvas (菩薩) are superior to other vehicles. First, there is a general statement, then the listing of the eight aspects, followed by sequential explanations. In the first part, 'Bodhisattvas who will be reborn (後有菩薩)' refers to Bodhisattvas who, after practice, dwell in the tenth ground (第十地) and will attain perfect enlightenment (正覺) in the Great自在天. Because it is difficult to know, only the eight aspects of the manifested body (化身) attaining the Way are discussed. Descending from Tushita Heaven (兜率陀天) into the human realm is called 'Bodhisattvas who will be reborn'. 'All correct practices of the path and the fruits of the path (諸正行道及道果等)', Jingyun (景雲) says: 'The correct path (正道) is the fruit of wisdom (智果). 'And the fruits of the path (道果)' are the fruits of cessation (斷果), referring to the cutting off of the two obscurations (二障). The fruits of cessation obtained are also superior to those of the Shravakas (聲聞), because there is nothing higher than this. There is another explanation: 'Correct practice of the path (正行道)' is the holy path (聖道), and 'the fruits of the path (道果)' are Nirvana (涅槃). In the explanation, it is said that 'the three poisons fire-chickens dwell on both banks (三毒火雞住在兩岸)'. The Tripitaka (三藏) says: 'On the two banks of the river of Samsara (生死河), there are three poisons fire-chickens. If sentient beings stick their heads out, they will be burned.' Therefore, the chickens are used as a metaphor for the three poisons (三毒). Master Jing (景師) says: 'Among the twelve sense bases (十二處法), the inner six (內六處) are this shore, and the outer six (外六處) are the other shore. The fire of the three poisons is like a chicken, so it is called a fire-chicken, dwelling on the shore of the roots and objects of sense (根塵岸), preventing all sentient beings from leaving the shore.' Some explain that the chicken crows at dawn, and the three poisons are also like that; only after they are cut off can enlightenment be attained. Since they see it like this, falling into the river of craving (貪愛之河), and even if they touch it, it refers to the first suffering. If they reach the shore, it refers to the second suffering. If they are in the lower, middle, or upper realms, it refers to dwelling in the three realms (三界). Furthermore, 'even when they leave home, before leaving home, they dwell in the shade of the Jambudvipa tree (贍部樹) alone thinking', Master Jing and others say: 'In the Western Regions (西國), there are many Jambudvipa trees, and Bhikshus (比丘) often sit in the shade of the trees, so it is not the Jambudvipa tree near Mount Sumeru (須彌山) that is called the Jambudvipa tree.' The Dharma master from Silla (新羅國) says:

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以此文知菩薩出未出家已前得初靜慮。出家已后自然得戒。乃至證非想定即先得定后得戒也。言由得戒故成不還果者。一云以此文證菩薩證后二果。菩薩既爾獨覺亦同。又解。準十地論文。獨覺是一行一果。獨覺既爾。菩薩亦同。然此論文隨轉理門說。又此論文約其離欲假名不還。非實證果也。是故說名獲得凈者結第七相。次云離熾然離熱惱者。消釋經文。為欲無餘永斷有頂已下。解第八相無學地中六種修法究竟圓滿。于中。初六修圓滿。次偏解第二凈修五根究竟圓滿。彼由如是能往六處修圓滿因得為大王下。解由六處修滿獲得六種最勝無上圓德。第十二解論施設。略有四種尋求我論。一求我體。二尋求我為常無常下名為轉。三者尋求云何我常我常者此求我常無常所以下名求因。四者求我所往宅。下明依佛法理。依前四論之中。前三可得依諸行上施設假立。如於五蘊施設假我。如此假我不離諸蘊體是無常。所以得知此是無常由從緣生故。云又此施設可非顛倒第四一種終不可得者。畢竟無真實神我住在蘊中。當知施設我自性者乃至過此余我不可得者佛法之中但於十二處中生起六識六受六想六思假設我。過此余我不可得也。又即此我體是無常。由有生老死故。又此諸行以于諸取種種自體生起差別不成實故下。釋假我無常所

【現代漢語翻譯】 現代漢語譯本 根據這段文字可知，菩薩在出家之前就已經獲得了初禪的禪定。出家之後，自然而然地獲得戒律。乃至證得非想非非想定，也是先獲得禪定，然後才獲得戒律。至於說因為獲得戒律而成就阿那含果（不還果），一種說法是，根據這段文字可以證明菩薩證得了后二果。菩薩既然如此，辟支佛（獨覺）也是一樣。另一種解釋是，根據《十地經論》，辟支佛是一行一果。辟支佛既然如此，菩薩也是一樣。然而，這段文字是隨順轉理之門而說的。而且，這段文字是就其斷離慾望而假名為不還果，並非真正證得果位。因此，稱之為獲得清凈者，是第七種相。接下來所說的『離熾然，離熱惱』，是消釋經文。爲了徹底斷除有頂天以下的慾望。解釋第八種相，即無學地中六種修法究竟圓滿。其中，首先是六修圓滿。其次是偏解第二凈修，五根究竟圓滿。他們由於這樣能夠前往六處，修滿圓滿的因，才能成為大王以下。解釋由於六處修滿，獲得六種最殊勝無上的圓滿功德。第十二是解釋論的施設。大致有四種尋求我的論述。一是尋求我的本體。二是尋求我為常還是無常，以下稱為『轉』。三是尋求為什麼我說我常或者我說我不常，這尋求我說我常或者我說我不常的原因，以下稱為『求因』。四是尋求我所前往的住所。以下闡明依據佛法的道理。在前四種論述中，前三種可以依據諸行來施設假立，例如在五蘊上施設假我。如此假我不離諸蘊，本體是無常的。之所以知道這是無常的，是因為它從因緣而生。又說這種施設並非顛倒，第四種（求我所往宅）終究不可得。畢竟沒有真實的神我住在五蘊之中。應當知道，施設我的自性，乃至超過此處的其他我都是不可得的。佛法之中，只是在十二處中生起六識、六受、六想、六思，假設為我。超過此處的其他我都是不可得的。而且，這個我的本體也是無常的，因為有生老死。而且，這些諸行因為在諸取中，種種自體生起差別，不能成就真實，以下是解釋假我的無常之處。

【English Translation】 English version From this text, it is known that the Bodhisattva attains the first Dhyana (stage of meditation) even before renouncing household life. After renouncing, the precepts are naturally obtained. Even attaining the state of Neither Perception nor Non-Perception, one first attains Samadhi (concentration) and then the precepts. As for saying that one achieves the Anagamin (Non-Returning) fruit because of obtaining the precepts, one view is that this text proves that the Bodhisattva attains the latter two fruits. Since it is so for the Bodhisattva, it is the same for the Pratyekabuddha (Solitary Realizer). Another explanation is, according to the Ten Bhumi Sutra, the Pratyekabuddha is one practice, one fruit. Since it is so for the Pratyekabuddha, it is the same for the Bodhisattva. However, this text speaks according to the principle of transformation. Moreover, this text speaks of the Anagamin in terms of nominally abandoning desire, not actually attaining the fruit. Therefore, it is called 'obtaining purity,' which is the seventh characteristic. Next, 'leaving behind burning, leaving behind heat,' explains the meaning of the sutra. In order to completely cut off desire below the peak of existence (the highest realm of existence). Explaining the eighth characteristic, the six practices in the stage of No More Learning are completely fulfilled. Among them, first, the six practices are fulfilled. Second, a partial explanation of the second pure practice, the five roots are completely fulfilled. Because of this, they are able to go to the six places, fulfilling the cause of complete practice, and thus become kings and below. Explaining that by fulfilling the six places of practice, one obtains six most supreme and unsurpassed complete virtues. Twelfth is explaining the establishment of the treatise. There are roughly four kinds of seeking the self. First, seeking the substance of the self. Second, seeking whether the self is permanent or impermanent, which is called 'transformation' below. Third, seeking why I say the self is permanent or why I say the self is impermanent, this seeking the reason why I say the self is permanent or impermanent, which is called 'seeking the cause' below. Fourth, seeking the dwelling place where the self goes. Below, it clarifies according to the principles of the Buddha's teachings. Among the previous four discourses, the first three can be established provisionally based on the aggregates, such as establishing a provisional self on the five skandhas (aggregates). Such a provisional self is inseparable from the skandhas, and its substance is impermanent. The reason for knowing that this is impermanent is because it arises from conditions. It is also said that this establishment is not inverted, and the fourth one (seeking the dwelling place where the self goes) is ultimately unattainable. After all, there is no real divine self dwelling in the skandhas. It should be known that establishing the nature of the self, and even other selves beyond this, are unattainable. In the Buddha's teachings, only in the twelve places do the six consciousnesses, six feelings, six perceptions, and six thoughts arise, which are assumed to be the self. Other selves beyond this are unattainable. Moreover, the substance of this self is also impermanent, because there is birth, old age, and death. Moreover, these aggregates, because in the various grasping, various self-natures arise differently, cannot achieve reality, below is the explanation of the impermanence of the provisional self.

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以。如是由心如理作意聞解了故。聞慧也。等了故。思慧也。修諦了故。修慧也。即是聞慧歡喜。思慧等喜。修慧遍喜。

第九十二卷

更有一頌。明彼第三上品貪等。有十二門。一上貪。二教授。三苦住。四觀察。五引發。六不應供。七明解脫。八修。九無我論。十定。十一法見。十二苦。長行中。初解上人貪中。先明三因起貪。後後明三因治貪。一護根門。二于食知量。三者最勝正念正知。于中兩位。初從內凡已上說至一來果為第一位。次從不還果至阿羅漢為第二位。前中。知受生滅想與尋思亦後生滅是其初位。復有最勝正念正知下是其後位。謂已獲得滅盡定者。或是獲得三解脫門無相定者。或已獲得二禪已上無尋伺者。依止聖位天住者。滅定無相定皆名聖位。無尋伺等是其天住。或從滅定起已而住至是名最勝正念知者。以入滅定無能觀心故。說入出前後二時觀受生唯法無人名最勝念。如依滅定乃至當知亦爾者。將入無相定方便中觀想生滅出時亦爾。正在無相定中。或觀真如或空無我。為是義故說定前後兩時觀想生滅。從尋伺地心將入無尋伺時。或出無尋伺觀入有尋伺心。觀彼尋伺生起而起厭逆。正在無尋伺心不觀尋伺生滅之事。故舉前後二時觀也。愚夫不知唯受領納。唯想取像。貌我能覺察等。此

【現代漢語翻譯】 現代漢語譯本： 因此，由於內心如理作意地聽聞和理解，這便是聞慧。由於平等理解，這便是思慧。由於修行真諦而理解，這便是修慧。也就是聞慧的歡喜，思慧的等喜，修慧的遍喜。

第九十二卷

還有一首偈頌，闡明那第三上品貪等，有十二個門：一、上貪（強烈的貪慾），二、教授（教導），三、苦住（安住于苦），四、觀察（觀察），五、引發（引發），六、不應供（不應接受供養），七、明解脫（闡明解脫），八、修（修行），九、無我論（無我之論），十、定（禪定），十一、法見（對法的見解），十二、苦（苦）。長行中，首先解釋上人的貪慾，先闡明生起貪慾的三種原因，然後闡明對治貪慾的三種方法：一、守護根門（守護六根），二、于食知量（飲食知量），三、最勝正念正知（最殊勝的正念和正知）。其中分為兩個階段：最初從內凡位以上說到一來果為第一階段，其次從不還果到阿羅漢為第二階段。前一階段中，知道受的生滅，想和尋思也是後來的生滅，這是最初的階段。又有最勝正念正知以下是後來的階段，指的是已經獲得滅盡定的人，或是獲得三解脫門（空、無相、無愿）無相定的人，或已獲得二禪以上無尋伺的人，依止聖位天住的人。滅定和無相定都稱為聖位，無尋伺等是天住。或者從滅定起來之後安住，這被稱為最勝正念知者，因為進入滅定就沒有能觀察的心，所以說進入和出來的前後兩個時間觀察受的生滅，唯有法而無人，這被稱為最勝念。如依滅定乃至應當知道也是這樣，將要進入無相定的方便中，觀想生滅，出來的時候也是這樣。正在無相定中，或者觀察真如，或者空無我。爲了這個意義，所以說禪定前後兩個時間觀察生滅。從有尋伺地的心將要進入無尋伺時，或者出離無尋伺觀察進入有尋伺的心，觀察那些尋伺生起而生起厭逆。正在無尋伺心中不觀察尋伺生滅的事情，所以舉出前後兩個時間來觀察。愚夫不知道，只是領納感受，只是想取形象，好像我能覺察等等，這些都是愚夫的行為。

【English Translation】 English version: Therefore, due to hearing and understanding with mindful and reasoned attention, this is hearing-wisdom (Śruta-mayā prajñā). Due to equal understanding, this is thinking-wisdom (Cintā-mayā prajñā). Due to cultivating and understanding the truth, this is cultivation-wisdom (Bhāvanā-mayā prajñā). That is, the joy of hearing-wisdom, the equal joy of thinking-wisdom, and the pervasive joy of cultivation-wisdom.

Volume Ninety-two

There is another verse that clarifies the third highest grade of greed, etc., which has twelve doors: 1. Highest greed (Uparāga), 2. Instruction (Anuśāsana), 3. Dwelling in suffering (Duhkha-sthiti), 4. Observation (Upaparīkṣā), 5. Generation (Utpāda), 6. Not worthy of offerings (Anarha-pūjā), 7. Clarifying liberation (Mukti-prakāśana), 8. Cultivation (Bhāvanā), 9. No-self doctrine (Anātma-vāda), 10. Samādhi (Dhyāna), 11. Dharma-view (Dharma-dṛṣṭi), 12. Suffering (Duhkha). In the prose section, first explaining the greed of superior individuals, first clarifying the three causes of arising greed, then clarifying the three methods of treating greed: 1. Guarding the sense doors (Indriya-saṃvara), 2. Knowing moderation in food (Bhojane matraṃjñatā), 3. Supreme mindfulness and clear comprehension (Uttama-smṛti-saṃprajanya). Among these, there are two stages: initially, from the stage above the inner ordinary person up to the once-returner fruit (Sakṛdāgāmin) is the first stage, and then from the non-returner fruit (Anāgāmin) to the Arhat is the second stage. In the former stage, knowing the arising and ceasing of feeling (Vedanā), thought (Saṃjñā) and investigation (Vitarka) are also later arising and ceasing, which is the initial stage. Furthermore, the section below 'supreme mindfulness and clear comprehension' is the later stage, referring to those who have already attained the cessation attainment (Nirodha-samāpatti), or those who have attained the signless samādhi (Animitta-samādhi) of the three doors of liberation (Trini vimokṣa-dvārā) [emptiness (Śūnyatā), signlessness (Animitta), and wishlessness (Apraṇihita)], or those who have already attained the second dhyana (Dhyāna) and above without investigation and discernment (Avitarka-avicāra), relying on the holy state (Ārya-bhūmi) and dwelling in the heavenly state (Deva-sthiti). Cessation attainment and signless attainment are both called holy states, and without investigation and discernment, etc., are heavenly abodes. Or, arising from the cessation attainment and abiding, this is called the supreme mindful knower, because entering cessation attainment has no mind capable of observing, therefore it is said that observing the arising of feeling in the two times before and after entering and exiting, only the Dharma exists, and no person exists, which is called supreme mindfulness. As relying on cessation attainment, and so on, one should also know that in the means of entering signless attainment, contemplating arising and ceasing, and it is also like this when exiting. While in signless attainment, either observing Suchness (Tathātā) or emptiness and no-self (Śūnyatā-anātman). For this reason, it is said that observing arising and ceasing in the two times before and after samādhi. When the mind from the investigative ground (Savitarka-bhūmi) is about to enter the non-investigative ground (Avitarka-bhūmi), or exiting the non-investigative ground and observing the mind entering the investigative ground, observing those investigations arising and giving rise to aversion. While in the non-investigative mind, one does not observe the arising and ceasing of investigation, therefore, the two times before and after are mentioned for observation. The ignorant person does not know, only receiving feelings, only grasping images, seeming as if 'I can perceive,' etc., these are all the actions of the ignorant.

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中后說乃至至一來果者。論自判位。第二解教授。言分別內外諸處者。分析色蘊識觸。已下分析四蘊種種不同。三性三世漏無漏別。唯法無人。顯示無我。第三解苦住。第四解觀察。並如文可解。第五解引發。言如前所說五寂靜相者。景師云。且如眼根自性。眼根因緣。眼根雜染因緣。乃至眼根清凈。有釋。一善調。二善覆。三善守。四善護。五善修。是名五寂靜相。言三苦者。即下有三句也。第六解不應供。如文。第七解明解脫。先辨外道說法無利。后明如來說法有其果利。于中復二。初略舉說法為得明及解脫。后廣明四種修道。言此中最初是修根所引者。最初戒學是修根所引。言第二是第二所引者。第二心學是第二戒學所引。以四修中戒為第二故。三學中戒為第一故。第三是第三所引者。第三慧學是第三修心所引。修戒修心修慧相望各有三種所引者。一解修戒。三所引者。戒是心所引。心是慧處引。慧是修根所引。心三種者。心是慧所引。慧是我所引。戒是修根所引。慧三引者。慧是戒所引。戒是心所引。心是修根所引。故云三相望各有三種。又解。初番修根是修戒所引。修心是根所引。修慧是修心所引。第二番修根。是修心所引。修戒是修根所引。修慧是修戒所引。第三番修根是修慧所引。修戒修根所引。修心

【現代漢語翻譯】 現代漢語譯本： 關於證得斯陀含（Sakrdagamin，一來果）乃至阿羅漢果位的討論，本論會自行判斷其位階。第二部分解釋教授，提到『分別內外諸處』，這是在分析色蘊、識、觸等。接下來分析四蘊的種種不同，區分三性（善、惡、無記）、三世（過去、現在、未來）、有漏和無漏的差別。強調唯有法而無人，以此顯示無我。第三部分解釋苦的住處。第四部分解釋觀察，這些都可以按照字面意思理解。第五部分解釋引發，提到『如前所說的五寂靜相』，景師解釋說，例如眼根的自性、眼根的因緣、眼根雜染的因緣，乃至眼根的清凈。有一種解釋是：一、善調；二、善覆；三、善守；四、善護；五、善修。這被稱為五寂靜相。提到『三苦』，即下文的三句話所指。第六部分解釋不應供養的情況，如經文所述。第七部分解釋明瞭解脫，首先辨析外道的說法沒有利益，然後闡明如來的說法具有果報利益。其中又分為兩部分：首先簡要地舉出說法是爲了獲得明和解脫；然後廣泛地闡明四種修道。提到『此中最初是修根所引』，指的是最初的戒學是由修根所引導的。提到『第二是第二所引』，指的是第二種心學是由第二種戒學所引導的，因為在四種修行中，戒是第二位的。在三學中，戒是第一位的。『第三是第三所引』，指的是第三種慧學是由第三種修心所引導的。修戒、修心、修慧相互之間各有三種引導關係：一種解釋是，修戒的三種引導關係是：戒是由心所引導的，心是由慧所引導的，慧是由修根所引導的。心三種引導關係是：心是由慧所引導的，慧是由我所引導的，戒是由修根所引導的。慧的三種引導關係是：慧是由戒所引導的，戒是由心所引導的，心是由修根所引導的。所以說相互之間各有三種引導關係。另一種解釋是，第一種修根是由修戒所引導的，修心是由根所引導的，修慧是由修心所引導的。第二種修根是由修心所引導的，修戒是由修根所引導的，修慧是由修戒所引導的。第三種修根是由修慧所引導的，修戒是由修根所引導的，修心...

【English Translation】 English version: Regarding the discussion of attaining the state of Sakrdagamin (Once-Returner) up to the state of Arhat, the treatise itself determines the position. The second part explains the teachings, mentioning 'distinguishing the internal and external realms,' which analyzes the form aggregate (rupa-skandha), consciousness, contact, etc. Following this, it analyzes the various differences of the four aggregates, distinguishing the differences between the three natures (wholesome, unwholesome, and neutral), the three times (past, present, and future), and the distinctions between defiled and undefiled. It emphasizes that there is only Dharma and no self, thereby revealing the absence of self (anatman). The third part explains the dwelling place of suffering. The fourth part explains observation, which can be understood according to the text. The fifth part explains the elicitation, mentioning 'the five aspects of tranquility as previously mentioned.' Master Jing explains that, for example, the nature of the eye faculty, the causes and conditions of the eye faculty, the defiled causes and conditions of the eye faculty, and even the purity of the eye faculty. One explanation is: 1. Well-tamed; 2. Well-covered; 3. Well-guarded; 4. Well-protected; 5. Well-cultivated. These are called the five aspects of tranquility. Mentioning 'the three sufferings' refers to the three sentences below. The sixth part explains the situations where offerings should not be made, as described in the text. The seventh part explains clarifying liberation, first distinguishing that the teachings of non-Buddhist paths are without benefit, and then clarifying that the teachings of the Tathagata have beneficial results. Among them, it is further divided into two parts: first, it briefly mentions that the teaching is for obtaining clarity and liberation; then, it extensively clarifies the four paths of cultivation. Mentioning 'the initial one here is led by the cultivation of the roots' refers to the initial discipline of morality (sila) being guided by the cultivation of the roots. Mentioning 'the second is led by the second' refers to the second discipline of mind (citta) being guided by the second discipline of morality, because in the four cultivations, morality is in the second position. In the three learnings, morality is in the first position. 'The third is led by the third' refers to the third discipline of wisdom (prajna) being guided by the third cultivation of mind. The cultivation of morality, the cultivation of mind, and the cultivation of wisdom each have three kinds of guiding relationships with each other: One explanation is that the three guiding relationships of cultivating morality are: morality is guided by mind, mind is guided by wisdom, and wisdom is guided by the cultivation of the roots. The three guiding relationships of mind are: mind is guided by wisdom, wisdom is guided by self, and morality is guided by the cultivation of the roots. The three guiding relationships of wisdom are: wisdom is guided by morality, morality is guided by mind, and mind is guided by the cultivation of the roots. Therefore, it is said that each has three kinds of guiding relationships with each other. Another explanation is that the first cultivation of the roots is guided by the cultivation of morality, the cultivation of mind is guided by the roots, and the cultivation of wisdom is guided by the cultivation of mind. The second cultivation of the roots is guided by the cultivation of mind, the cultivation of morality is guided by the cultivation of the roots, and the cultivation of wisdom is guided by the cultivation of morality. The third cultivation of the roots is guided by the cultivation of wisdom, the cultivation of morality is guided by the cultivation of the roots, and the cultivation of mind...

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是修戒所引。故云相望各有三種所引。言又諸苾芻守護諸根者。即修根也。修習妙行等者。修戒也。心得正定者。修心也。見如實者。修慧也。第八解修。先辨不善修。后明善修根。言觀第一眾生起悅意者。始終行正行人也。觀第二眾生不悅意者。始終邪行人也。觀第三眾生起悅意生不悅意者。彼人始善終惡。觀第四眾生不悅意生起悅意。彼人初惡后善故。觀第五眾生起悅意者。一行正行故。生不悅意者。一行放逸故。亦復生起悅不悅意者。一行一分或時放逸或不放逸故。又於五轉隨應思惟三種對者。五轉雖異。略作三類。一者可意。即第一全及后三少行。二不可意。即第二全及后三少分。三者可意。即后三少分。以無常想故。于第一人不起貪愛。以慈心故於第二人不起瞋恚。以無相定故。于第三人不起愛恚也。言三轉境者。五品眾略為三也。第九解無我論。第十解定。第十一解法見。並尋文可解。第十二解苦門。言於五種受發起五轉如實妙智者。即於五受起五種智。故名五轉也。上來處擇后總頌中有其四門前三已訖。自下第四解多住等有一頌半列十四門。初是一住。三遠涅槃。三略說。四內所證。五辨一切。六知相。七舍所學。八業。九等。十空。十一隨行。十二恒住。其最後句師弟圓滿中。有二複次。次開為二門

【現代漢語翻譯】 現代漢語譯本 是修戒所引導的。所以說相互觀望各有三種引導方式。說到『又諸苾芻（Bhikkhu，比丘，佛教術語，指男性出家修行者）守護諸根』，就是修習根（指眼、耳、鼻、舌、身、意六根）。『修習妙行等』，就是修習戒（指戒律）。『心得正定』，就是修習心（指禪定）。『見如實』，就是修習慧（指智慧）。 第八解說修習。先辨別不善的修習，后闡明善的修習根。說到『觀第一眾生起悅意者』，是指始終奉行正行的人。『觀第二眾生不悅意者』，是指始終奉行邪行的人。『觀第三眾生起悅意生不悅意者』，是指那人開始時行善最終作惡。『觀第四眾生不悅意生起悅意』，是指那人起初作惡後來行善。 『觀第五眾生起悅意者』，是指一時奉行正行。『生不悅意者』，是指一時放縱懈怠。『亦復生起悅不悅意者』，是指一時一部分時間放縱懈怠，一部分時間不放縱懈怠。又對於五種轉變，隨其相應地思維三種對治方法。五種轉變雖然不同，大致可以歸為三類：一是可意的，即第一種全部以及后三種的少部分行為；二是不合意的，即第二種全部以及后三種的少部分；三是可意的，即后三種的少部分。因為有無常的想法，所以對於第一種人不起貪愛。因為有慈悲心，所以對於第二種人不起嗔恚。因為有無相的禪定，所以對於第三種人不起愛和恨。 說到『三轉境者』，是指將五種品類的眾生概括為三種。第九解說無我論。第十解說禪定。第十一解說法見。都可以按照文義理解。第十二解說苦門。說到『於五種受發起五轉如實妙智者』，即對於五種感受生起五種智慧，所以稱為五轉。 上面是處擇，後面是總頌，其中有四個方面，前面三個已經講完。從下面第四個解說多住等，有一頌半，列出十四個方面。第一個是一住，三個是遠離涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），三個是略說，四個是內心所證，五個是辨別一切，六個是知相，七個是捨棄所學，八個是業（Karma，佛教術語，指行為和其結果），九個是等，十個是空（Sunyata，佛教術語，指空性），十一個是隨行，十二個是恒住。最後一句『師弟圓滿』中，有兩次『複次』。接下來展開為兩個方面。

【English Translation】 English version It is guided by the cultivation of precepts (Sila). Therefore, it is said that observing each other has three kinds of guidance. When it says 'Again, those Bhikkhus (Bhikkhu, Buddhist term for male monastic) who guard the senses,' it means cultivating the senses (referring to the six senses: eyes, ears, nose, tongue, body, and mind). 'Cultivating wonderful conduct, etc.,' means cultivating precepts (referring to moral discipline). 'The mind attains right concentration' means cultivating the mind (referring to meditation). 'Seeing things as they really are' means cultivating wisdom (referring to insight). The eighth explains cultivation. First, it distinguishes non-virtuous cultivation, then clarifies virtuous cultivation of the senses. When it says 'Observing the first sentient being who gives rise to pleasant feelings,' it refers to those who consistently practice right conduct. 'Observing the second sentient being who gives rise to unpleasant feelings,' it refers to those who consistently practice wrong conduct. 'Observing the third sentient being who gives rise to pleasant feelings and then unpleasant feelings,' it refers to those who start well but end badly. 'Observing the fourth sentient being who gives rise to unpleasant feelings and then pleasant feelings,' it refers to those who start badly but end well. 'Observing the fifth sentient being who gives rise to pleasant feelings,' it refers to those who practice right conduct at one time. 'Giving rise to unpleasant feelings,' it refers to those who indulge in negligence at one time. 'Also giving rise to both pleasant and unpleasant feelings,' it refers to those who sometimes indulge in negligence and sometimes do not. Furthermore, regarding the five transformations, contemplate the three corresponding antidotes accordingly. Although the five transformations are different, they can be roughly categorized into three types: one is agreeable, which is the entirety of the first type and a small part of the latter three types of behavior; two is disagreeable, which is the entirety of the second type and a small part of the latter three; three is agreeable, which is a small part of the latter three. Because of the thought of impermanence, one does not develop greed towards the first type of person. Because of loving-kindness, one does not develop hatred towards the second type of person. Because of the formless samadhi, one does not develop love or hate towards the third type of person. When it says 'The three realms of transformation,' it refers to summarizing the five categories of sentient beings into three. The ninth explains the doctrine of no-self (Anatta). The tenth explains samadhi (Samadhi, Buddhist term for concentration). The eleventh explains the view of Dharma. All can be understood according to the meaning of the text. The twelfth explains the gate of suffering. When it says 'Generating five transformations of true and wonderful wisdom from the five types of feelings,' it means generating five types of wisdom from the five types of feelings, hence it is called five transformations. The above is the selection of topics, and the following is the summary verse, which has four aspects, the first three of which have been explained. From the fourth explanation of dwelling in many states, etc., there is one and a half verses, listing fourteen aspects. The first is dwelling in one state, three are abandoning Nirvana (Nirvana, Buddhist term for liberation from the cycle of birth and death), three are brief explanations, four are what is realized internally, five are distinguishing all things, six are knowing the characteristics, seven are abandoning what has been learned, eight are actions (Karma, Buddhist term for action and its consequences), nine are equanimity, ten are emptiness (Sunyata, Buddhist term for emptiness), eleven are following conduct, and twelve are constant dwelling. In the last sentence 'Teacher and disciple are complete,' there are two 'furthermore'. Next, it unfolds into two aspects.

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。如前十二為十四門。長行中。初解一住。前總頌云。后多住等。今言一住者何也。景師云。似有相違而取義各別。若起貪愛發業招生。則有多住。若斷諸愛當生不起。唯現一生。則名一住。達師云。名從一義以立章名。謂與多住相違是一住故。此中雲一住前云多住者。此中所變多住以為名也。第二解遠涅槃。第三解略說。並如文可解。第四內所證如前應知者。可引九十文。謂現法中至有變非有者。謂于現法十二處增上所生雜染。如實了知未永斷有及已斷非有。第五解辨一切。第六解知相。並如文可解。第七解舍所學。如文。第八解業。言又於此中乃至亦爾者。現愛潤先業。未來潤現業等。理實業望六處並是增上緣。論主欲別三時之因。故說因及緣藉。第九解等字所取之門。景師云。問意後有生起由二種緣。一業二愛。而但說言隨業而行。不言隨愛。有何以故言何故下為釋通。初明曰愛發惡業故方生惡趣。次明愛發善業故方生善趣。非直由愛得生諸趣。故但說業。業是近因故。聞思相應之觸通名明觸。達師云。明觸者。一云無漏相應觸數是也。又云是有漏觸非是無明。故言明觸也。第十解空。景師云。于外境中假名亦說有果及有受者彼或時空世現可得者。如地無主名受者空。如是名世諦空。言當知此中乃至已實有故者

【現代漢語翻譯】 現代漢語譯本： 如果前面的十二種情況可以歸納為十四個方面，那麼在長行文中，首先解釋『一住』（ekasthāyin，指只經歷一生便入涅槃的修行者）。前面總的概括說『后多住等』，現在說『一住』是什麼意思呢？景師說，這似乎有些矛盾，但取義的角度不同。如果生起貪愛，造作惡業，招感輪迴，那就是『多住』（bahusthāyin，指經歷多次生死輪迴的修行者）。如果斷除各種愛慾，未來的生死不再生起，只有現在這一生，就稱為『一住』。達師說，這是根據『一』的含義來建立章節名稱，意思是與『多住』相對立，所以是『一住』。這裡說『一住』，前面說『多住』，這裡所說的『多住』是用來作為名稱的。 第二，解釋『遠涅槃』（dūre nirvāṇa，指需要很長時間才能證得的涅槃）。第三，解釋『略說』，這些都可以按照文中的意思來理解。第四，『內所證如前應知者』，可以引用九十文，即『現法中至有變非有者』，指的是對於現世十二處增上所生的雜染，如實了知未永斷的有以及已斷的非有。第五，解釋『辨一切』。第六，解釋『知相』，這些都可以按照文中的意思來理解。第七，解釋『舍所學』，如文中所述。第八，解釋『業』。『言又於此中乃至亦爾者』，指的是現在的愛慾滋潤先前的業，未來滋潤現在的業等等。實際上，業對於六處來說都是增上緣（adhipati-pratyaya，起主導作用的條件）。論主想要區分三種時期的因，所以說『因及緣藉』。第九，解釋『等』字所包含的方面。景師說，提問的意思是，後有的生起由兩種緣，一是業，二是愛。但只說『隨業而行』，沒有說『隨愛』，這是什麼原因呢？『言何故下為釋通』，是爲了解釋這個問題。首先說明，因為愛慾引發惡業，才會生到惡趣。其次說明，因為愛慾引發善業，才會生到善趣。不是直接因為愛慾就能生到各種趣，所以只說業。業是近因的緣故。聞思相應的觸，統稱為明觸（vidyāsparśa，與智慧相應的觸）。達師說，『明觸』，一種說法是與無漏相應的觸數。另一種說法是有漏觸，但不是無明，所以說是『明觸』。第十，解釋『空』。 景師說，對於外境中的假名，也說有果以及有受者，但有時這些在世俗中是可以觀察到是空的，比如土地沒有主人，就說受者是空的。這叫做世諦空（saṃvṛti-satya-śūnyatā，世俗諦的空性）。『言當知此中乃至已實有故者』

【English Translation】 English version: If the preceding twelve are summarized into fourteen aspects, then in the prose section, the first explains 'ekasthāyin' (one-dwelling, referring to a practitioner who attains Nirvana after only one lifetime). The preceding general summary says 'bahusthāyin, etc.' (many-dwelling, referring to a practitioner who experiences multiple lifetimes). What does 'ekasthāyin' mean now? Master Jing says that it seems contradictory, but the perspectives of meaning are different. If greed and love arise, creating karma and inviting rebirth, then there are 'many dwellings'. If all desires are cut off, and future births do not arise, only the present life remains, then it is called 'one dwelling'. Master Da says that the name is established from the meaning of 'one', meaning it is the opposite of 'many dwellings', so it is 'one dwelling'. Here it says 'one dwelling', and earlier it said 'many dwellings'; the 'many dwellings' mentioned here is used as a name. Second, explain 'dūre nirvāṇa' (distant Nirvana, referring to Nirvana that takes a long time to attain). Third, explain 'briefly speaking', which can be understood according to the meaning in the text. Fourth, 'what is internally realized should be known as before', which can refer to the ninety texts, namely 'in the present dharma to the changing non-existent', referring to the impurities arising from the twelve bases in the present life, truly knowing the existence that has not been permanently cut off and the non-existence that has been cut off. Fifth, explain 'distinguishing everything'. Sixth, explain 'knowing the characteristics', which can be understood according to the meaning in the text. Seventh, explain 'abandoning what is learned', as stated in the text. Eighth, explain 'karma'. 'The words 'also in this, and so on' refer to present desires nourishing past karma, and the future nourishing present karma, and so on. In reality, karma is an adhipati-pratyaya (dominant condition) for the six bases. The author of the treatise wants to distinguish the causes of the three times, so he says 'cause and condition'. Ninth, explain the aspects included in the word 'etc.'. Master Jing says that the meaning of the question is that the arising of future existence is due to two conditions: karma and desire. But it only says 'following karma', and does not say 'following desire'. What is the reason for this? 'The words 'what is the reason below' are to explain this. First, it is explained that because desire gives rise to evil karma, one is born into evil realms. Second, it is explained that because desire gives rise to good karma, one is born into good realms. It is not directly because of desire that one is born into various realms, so only karma is mentioned. Karma is the proximate cause. Contact corresponding to hearing and thinking is collectively called vidyāsparśa (clear touch, contact associated with wisdom). Master Da says that 'vidyāsparśa', one explanation is the number of contacts corresponding to the unconditioned. Another explanation is conditioned contact, but it is not ignorance, so it is called 'vidyāsparśa'. Tenth, explain 'emptiness'. Master Jing says that for false names in external objects, it is also said that there are results and recipients, but sometimes these can be observed to be empty in the mundane world, such as land without an owner, which is said to be empty of recipients. This is called saṃvṛti-satya-śūnyatā (emptiness of conventional truth). 'The words 'know that in this, and so on, it is already truly existent'...

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。未有之法因生今有。未來已有。不應更生。此正破薩婆多。若過去行有。不應名滅。又于剎那生滅行中唯有諸行暫時可得至名中際空者。欲似亦無空．亦是常空。暫有不住故。亦是我空。唯行無人故。又一切法都無作用無少有法能生少法者。於法體中求其用相了不可得。故名無用依世俗諦假立作用宣說此法能生彼法也。達師云。就中有三。初明空義。二當知此中已下破薩婆多義定有三世法體。就中有二。初破三世實有執。二當知亦是常空我已下。例破常空我空等。破三世中有三段文。初破后際。就中。先以道理破。若有是事已下。立量破。若言未來諸法實有體性彼不應生。立宗。已實有故(因)。如無為(喻)。言又不應有無常可得者(立宗)。以常住故(因)。猶如虛空(喻)。既有可得已下。順結成正義也破前際中際文相可知。第十一解隨行景師云。一于能順喜所緣境界。二隨順而行深心喜樂。三不如正理執取其相發生貪慾。四多起尋求。五因此廣行福非福等。泰師云。欲辨十八意行不例名數。但有其義。達師又云。五種相者。一于喜境隨順而行。二不如理取相發貪。三多起尋思。四方便求覓。五因此廣行福非福行此中約十八意行門說。三謂六喜行。六愛行。六舍行也。已說六喜行。如能已下例辨六憂六舍。第

【現代漢語翻譯】 現代漢語譯本 未曾有過的法因為產生而現在有了。如果未來已經存在，就不應該再產生。這正是爲了駁斥薩婆多（Sarvastivada，一切有部）。如果過去的行為存在，就不應該被稱為滅。而且在剎那生滅的行為中，只有諸行暫時可以得到，達到名為中際空的狀態。想要類似也沒有空，也是常空。因為暫時存在而不住留，也是我空，因為只有行為而沒有人。而且一切法都沒有作用，沒有絲毫的法能夠產生絲毫的法。在法的本體中尋求它的作用相是完全不可能得到的，所以叫做無用。依據世俗諦，假立作用，宣說此法能夠產生彼法。 達師說，就中有三點：第一，闡明空性的意義；第二，『當知此中已下』，是爲了駁斥薩婆多，認為三世法體是真實存在的。就中有兩點：第一，駁斥三世實有的執著；第二，『當知亦是常空我已下』，是舉例駁斥常空、我空等。駁斥三世中有三段文字，首先駁斥后際。其中，先用道理駁斥。『若有是事已下』，是立量駁斥。如果說未來諸法有真實的體性，那麼它們就不應該產生（立宗），因為它們已經真實存在了（因），就像無為法（Nirvana，涅槃）（喻）。說『又不應有無常可得者』（立宗），因為它們是常住的（因），就像虛空（喻）。『既有可得已下』，是順著結論來成就正義。駁斥前際、中際的文句，文義和文相都是可以理解的。 第十一解，隨行景師說：第一，對於能夠順應喜悅的所緣境界；第二，隨順而行，內心深處喜悅快樂；第三，不如正理地執取它的相，發生貪慾；第四，多次發起尋求；第五，因此廣泛地進行福與非福等行為。 泰師說，想要辨別十八意行，不按照名數來舉例，但有其中的意義。 達師又說，五種相是：第一，對於喜悅的境界隨順而行；第二，不如理地取相而生起貪婪；第三，多次發起尋思；第四，用方便來求取；第五，因此廣泛地進行福與非福的行為。這裡是根據十八意行門來說的，三是指六喜行、六愛行、六舍行。已經說了六喜行，『如能已下』，是舉例辨別六憂、六舍。第

【English Translation】 English version The law that did not exist before now exists because of its arising. If the future already exists, it should not arise again. This is precisely to refute the Sarvastivada (Sarvastivada, 'the school that asserts the existence of all dharmas'). If past actions exist, they should not be called extinguished. Moreover, in the momentary arising and ceasing of actions, only the actions can be temporarily obtained, reaching a state called the emptiness of the intermediate realm. Wanting to be similar, there is also no emptiness, and it is also permanent emptiness. Because it exists temporarily and does not stay, it is also the emptiness of self, because there are only actions and no person. Moreover, all dharmas have no function, and no dharma can produce any dharma. Seeking its functional aspect in the essence of the dharma is completely impossible to obtain, so it is called useless. According to the conventional truth, actions are falsely established, and it is declared that this dharma can produce that dharma. Dashi said that there are three points in this: First, to clarify the meaning of emptiness; second, 'Knowing this from here on' is to refute the Sarvastivada, believing that the essence of the three periods of time is real. There are two points in this: First, to refute the attachment to the reality of the three periods of time; second, 'Knowing that it is also permanent emptiness from here on' is to refute permanent emptiness, emptiness of self, etc. by example. There are three paragraphs of text refuting the three periods of time, first refuting the future realm. Among them, first refute with reason. 'If there is such a thing from here on' is to establish a quantity to refute. If it is said that future dharmas have a real essence, then they should not arise (thesis), because they already exist (reason), like unconditioned dharma (Nirvana) (example). Saying 'and there should be no impermanence to be obtained' (thesis), because they are permanent (reason), like space (example). 'Since it can be obtained from here on' is to follow the conclusion to achieve the correct meaning. The sentences refuting the past and present realms, the meaning and appearance of the sentences are understandable. The eleventh explanation, Suixing Jingshi said: First, for the object of perception that can follow joy; second, following and acting, with joy and happiness deep in the heart; third, grasping its appearance irrationally, giving rise to greed; fourth, initiating seeking many times; fifth, therefore, widely engaging in actions such as merit and demerit. Taishi said that if you want to distinguish the eighteen mental activities, do not give examples according to the number of names, but there is meaning in them. Dashi also said that the five aspects are: First, following and acting in the realm of joy; second, irrationally grasping the appearance and giving rise to greed; third, initiating thinking many times; fourth, seeking with convenience; fifth, therefore, widely engaging in actions of merit and demerit. Here it is said according to the eighteen mental activity doors, three refers to the six joyful actions, six loving actions, and six relinquishing actions. The six joyful actions have already been said, 'Like being able from here on' is to distinguish the six sorrows and six relinquishments by example. The

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十二解恒住。即六恒住也。問喜之與欣。憂之與戚。有何差別。解云。喜憂名狹。唯在受故。欣戚名寬。遍貪瞋及舍受故。泰師又云。對治前十八意行故說十八清凈。此亦有義不列名數。第十三解次第圓滿前番也。景師云。欲令悟入諸所有受皆是苦故說受所依者。六根也。說彼因緣者。觸也。說能雜染者。與受同時諸煩惱法。所有隨行說所對治及能對治次句安立者。染行六憂六喜六舍十八意行。大師說是所對治句。六離憂六離喜出離舍。大師說是能對治行。即名師句。又依自利行宣說不共三種念住等者。問曰。三念即是佛。於勤行修道不貪。于諸諦不瞋。于中容不癡。三念於三念境等心悲愍。應是他利。云何名自。解云。理亦通二。自於三業離過名自利。以三念住令他作即是利他。達師云。此中諸師大師所說句。故師句也。又云。外道大師所說。故云師句。然如前說者。為好也。第十四解后番重釋次第二圓滿。如文可解。

第九十三卷

上來契經有四釋中前二釋訖自下第三明緣起食諦界擇。有四卷文。辨此四法而抉擇之。就中初結前生后。二舉頌釋頌。中有二。初一總頌列其六門以明緣起食諦。後半總頌引其三門列明界擇。前六門者。一立等。二二諦等。三觸為緣等。四有滅等。此之四門解緣起。五明食

【現代漢語翻譯】 現代漢語譯本：第十二解恒常安住，即是六種恒常安住。問：『喜』與『欣』，『憂』與『戚』，有何差別？解答說：『喜』和『憂』的含義狹窄，僅限於感受。『欣』和『戚』的含義寬泛，遍及貪、嗔以及舍受。泰師又說：爲了對治之前的十八種意行，所以說十八種清凈。這裡也有道理，只是沒有列出名數。第十三解是次第圓滿前一部分的內容。景師說：爲了使人領悟所有感受都是苦，所以說感受所依之處是六根。說彼因緣，指的是觸。說能雜染，指的是與感受同時產生的各種煩惱法。所有隨行，指的是所對治以及能對治。下一句安立的是染行，即六憂、六喜、六舍，共十八種意行。大師說這是所對治的句子。六離憂、六離喜、出離舍，大師說這是能對治的行。這就是名師的句子。又依據自利行宣說不共的三種念住等。問：三種念住即是佛，在勤奮修行時，對修道不貪戀，對諸諦不嗔恨，對中道不愚癡。三種念住對於三種念住的境界等心悲憫，應該是利他，為何說是自利？解答說：道理也貫通自利和利他兩方面。自身在身口意三業上遠離過失，名為自利。用三種念住使他人也這樣做，就是利他。達師說：這裡諸位師父和大神所說的句子，所以說是師父的句子。又說：外道大師所說的，所以說是師父的句子。然而像前面所說的，是爲了更好。第十四解是后一部分，重新解釋次第第二圓滿，如文義可以理解。 第九十三卷 上面契經有四種解釋，前兩種解釋完畢，下面第三種解釋說明緣起、食、諦、界、擇。有四卷經文，辨別這四種法並加以抉擇。其中，首先是總結前文，引出後文。其次是舉頌解釋頌文。解釋頌文中有兩部分。第一部分是總頌，列出六個方面來闡明緣起、食、諦。後半部分是總頌，引出三個方面來列明界、擇。前面的六個方面是：一、建立等；二、二諦等；三、觸為緣等；四、有滅等。這四個方面解釋緣起。五、闡明食。

【English Translation】 English version: The twelfth explanation is the constant abiding, which is the six constant abidings. Question: What are the differences between 『喜』 (xǐ, joy) and 『欣』 (xīn, delight), 『憂』 (yōu, sorrow) and 『戚』 (qī, grief)? The answer is: 『喜』 (xǐ, joy) and 『憂』 (yōu, sorrow) have narrow meanings, limited only to feelings. 『欣』 (xīn, delight) and 『戚』 (qī, grief) have broad meanings, encompassing greed, hatred, and equanimity. Master Tai also said: To counteract the previous eighteen mental activities, eighteen purities are mentioned. There is also reason here, but the numbers are not listed. The thirteenth explanation is the sequential completion of the previous part. Master Jing said: To make people realize that all feelings are suffering, it is said that the basis of feelings is the six senses (六根, liù gēn). Saying 『彼因緣』 (bǐ yīn yuán, that cause and condition) refers to touch (觸, chù). Saying 『能雜染』 (néng zá rǎn, that which can defile) refers to the various afflictions that arise simultaneously with feelings. All that follows refers to what is to be counteracted and what can counteract it. The next sentence establishes the defiled actions, namely the six sorrows, six joys, and six equanimities, totaling eighteen mental activities. The Great Master said that this is the sentence of what is to be counteracted. The six departures from sorrow, the six departures from joy, and the departure from equanimity, the Great Master said that these are the actions that can counteract it. This is the sentence of the famous master. Furthermore, based on the practice of self-benefit, the uncommon three mindfulnesses are proclaimed, etc. Question: The three mindfulnesses are the Buddha. In diligent practice, one is not greedy for the path, not hateful towards the truths, and not deluded about the middle way. The three mindfulnesses are equally compassionate towards the realms of the three mindfulnesses, which should be for the benefit of others. Why is it said to be for self-benefit? The answer is: The principle also connects to both self-benefit and benefiting others. One's own body, speech, and mind are free from faults, which is called self-benefit. Using the three mindfulnesses to make others do the same is benefiting others. Master Da said: The sentences spoken by the masters and the Great Master here are therefore the sentences of the masters. It is also said: What the masters of other paths said are therefore the sentences of the masters. However, as mentioned before, it is for the better. The fourteenth explanation is the latter part, re-explaining the sequential second completion, which can be understood as the text says. Volume Ninety-Three The above sutra has four explanations. The first two explanations are completed. The third explanation below clarifies the arising of conditions, food, truths, realms, and discernment. There are four volumes of text that distinguish and determine these four dharmas. Among them, the first is to summarize the previous and introduce the following. The second is to cite the verses and explain them. There are two parts in explaining the verses. The first part is the general verse, listing six aspects to clarify the arising of conditions, food, and truths. The latter part is the general verse, citing three aspects to list and clarify realms and discernment. The previous six aspects are: 1. Establishing equality; 2. Two truths equality; 3. Touch as a condition; 4. Cessation of existence. These four aspects explain the arising of conditions. 5. Clarifying food.

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等。六最後如理等即明四諦。復以六頌別分別之。初別頌中有其十門。一立。二苦聚。重解諦觀即為第三第四。五攝聖教。六微智。七思量際。八觀察。九上慢。十甚深。長行中初解立門。于中初開三章。次依章釋。后釋已總結。一從前際中際得生者。從過去十因生現二果。二從中際后際得生者。從現十因生未來二果。三于中際生已隨轉及趣清凈者。于其現報或更造業未來流轉。或除惑業趣于清凈。此開門竟。就下釋中。但作二門解釋。初解從前際中際得生及於中際生已流轉相續。二解從中際生后際或趣清凈。前中有四。一問。二答。三結。四辨差別。問文可知。解從前際十因生今二果。景師云。言謂如有一宿非聰慧至身語意業者。過去無明造過去行也。由此為緣隨業行識者。由行為緣熏發識支名言種也。乃至命終至續生識因者。於前生識被行熏發。乃至前身命終已來隨轉不絕能為今世初續識因。此即前生報識持于識支名言種子為今初報續生識因。如是展轉者。前身識種能引名色種。名色種能引六處。六處種子能引于觸。觸種引受。故云展轉。從受生愛。愛復生取。愛取既生。潤先行種及識等種令成於有。故言內外愛識生果時能為助伴現前而起。上來總辨前際十因訖。次明中際得生。于中有三。一總序述。二識與名色

【現代漢語翻譯】 現代漢語譯本 等。六，最後如理等，即闡明四諦（苦、集、滅、道）。又用六首頌分別解釋四諦。第一首頌中有十個方面：一、建立（立）；二、苦的集合（苦聚）；重複解釋諦的觀察，即為第三和第四；五、涵蓋聖教；六、微細的智慧（微智）；七、思量之邊際（思量際）；八、觀察；九、增上慢；十、甚深。長行中，首先解釋『建立』方面。其中，先開啟三個章節，然後依據章節解釋，最後解釋完畢后總結。一、從前際（過去）和中際（現在）獲得生起：從過去的十因產生現在的兩個果。二、從中際和后際（未來）獲得生起：從現在的十因產生未來的兩個果。三、于中際生起后，隨之流轉以及趨向清凈：在於現在的果報中，或者再次造業導致未來流轉，或者去除迷惑和業而趨向清凈。這是開啟章節完畢。在下面的解釋中，只作兩個方面的解釋：首先解釋從前際和中際獲得生起以及在中際生起后流轉相續；其次解釋從中際生起后際或者趨向清凈。前者包含四個部分：一、提問；二、回答；三、總結；四、辨別差別。提問的內容可以理解。解釋從前際的十因產生現在的兩個果。景法師說：『例如，某人一宿不聰明，導致身語意業的產生，這是過去的無明造作過去的行。由此為緣，隨業而行的識，是由行作為緣，熏發識支的名言種子。乃至命終，到續生識因，在前生的識被行熏發，乃至前身命終以來，隨之流轉不絕，能作為今世最初續生識的因。』這就是前生的報識持有識支的名言種子，作為今世最初報的續生識因。像這樣輾轉相生：前身識的種子能引生名色的種子，名色的種子能引生六處，六處的種子能引生觸，觸的種子引生受，所以說輾轉相生。從受產生愛，愛又產生取。愛和取產生后，滋潤先前的行種和識等種，使之成為『有』。所以說，內外愛識產生果的時候，能作為助伴現前生起。以上總共辨析了前際的十因完畢。接下來闡明中際的得生。其中有三點：一、總體的序述；二、識與名色

【English Translation】 English version Etc. Six, finally, 'as it should be' etc., which clarifies the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga). Furthermore, it uses six verses to separately explain them. The first verse contains ten aspects: 1. Establishment (立); 2. Aggregate of Suffering (苦聚); Repeatedly explaining the observation of the Truths, which is the third and fourth; 5. Encompassing the Holy Teachings; 6. Subtle Wisdom (微智); 7. Limit of Thought (思量際); 8. Observation; 9. Superiority Complex; 10. Profound. In the prose section, it first explains the 'Establishment' aspect. Among them, it first opens three chapters, then explains according to the chapters, and finally summarizes after the explanation is completed. 1. Arising from the former existence (past) and the intermediate existence (present): From the ten causes of the past, two fruits of the present are produced. 2. Arising from the intermediate existence and the subsequent existence (future): From the ten causes of the present, two fruits of the future are produced. 3. After arising in the intermediate existence, flowing along with it and moving towards purity: In the present retribution, either creating karma again leading to future transmigration, or removing delusion and karma and moving towards purity. This is the completion of opening the chapters. In the following explanation, only two aspects are explained: First, explaining the arising from the former existence and the intermediate existence, and the continuous flow after arising in the intermediate existence; Second, explaining the arising from the intermediate existence to the subsequent existence or moving towards purity. The former contains four parts: 1. Question; 2. Answer; 3. Conclusion; 4. Differentiating the differences. The content of the question can be understood. Explaining the ten causes of the former existence producing the two fruits of the present. Master Jing said: 'For example, someone is not intelligent for one night, leading to the production of actions of body, speech, and mind, this is the past ignorance creating the past actions. Because of this as a condition, the consciousness that follows karma, is the seed of name and form of the consciousness element stimulated by action. Until the end of life, to the cause of rebirth consciousness, the consciousness in the previous life is stimulated by action, and until the end of the previous life, it flows continuously and can serve as the cause of the initial rebirth consciousness in this life.' This is the retribution consciousness of the previous life holding the seed of name and form of the consciousness element, serving as the cause of the initial retribution rebirth consciousness in this life. Like this, arising in succession: the seed of consciousness of the previous life can lead to the seed of name and form, the seed of name and form can lead to the six sense bases, the seed of the six sense bases can lead to contact, the seed of contact leads to feeling, so it is said to arise in succession. From feeling arises craving, and from craving arises grasping. After craving and grasping arise, they nourish the previous action seeds and consciousness seeds, making them become 'existence'. Therefore, it is said that when the internal and external craving consciousness produces the fruit, it can arise as a companion in the present. The above is the total analysis of the ten causes of the former existence completed. Next, clarifying the arising of the intermediate existence. Among them, there are three points: 1. Overall introduction; 2. Consciousness and name and form

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展轉相依。第三釋已總結。既命終已乃至隨轉不絕者。正明前際命絕。由前際十因中際二果生老死生。此序述也。次明相依。任持所有乃至衰老者。此明識緣名色。又即此識當續生時乃至六依轉故者。此明識從業生。復依名聲。即是名色緣識。由是說言名色緣識。下於名色。謂俱生五根說名為色無間滅等說名為名者。現在能依心心數法總名為識。同時五根為色。前念滅意為名。言能與六識作所依止等者。賴耶攝入意識。是故但名六識。亦可此據隨轉理門故言識。又五色根根依大種根處大種所生諸色者。此第二番出名色體。前番唯取五根為色。今若通五根造根四大扶根塵大總名為色。及諸餘名者。現在唯心王為識。受想行蘊及前滅心同時四蘊總說為名。故道及諸餘名。由彼執持所有根等隨在相續流轉不絕者。此明所持名色與識為依流轉不絕。此二總名隨轉依止者。此名色二總名作識隨轉依止。基師云。此中解名色體性有二複次。中。初大小共許。后唯在大乘。達師云。隨業行識者。種子識支也。若約此文順對文識支亦攝業雜染中。然是種子。識支是名言熏習種子。非有分也。此種子識支。西國三師不同。護法本始具。護月唯本。二師並云法爾種子。勝軍云無始時來所熏。名言熏習種子也。言根依大種者。造根四大。根處

【現代漢語翻譯】 現代漢語譯本 展轉相依。第三釋已總結。『既命終已乃至隨轉不絕』者，正是說明前一期的生命終結，由前一期生命中的十因，導致了這一期生命中的二果——生、老、死、生。這是序述部分。 接下來解釋相依關係。『任持所有乃至衰老』，說明了識緣名色（nāma-rūpa，名：精神現象，色：物質現象）。 『又即此識當續生時乃至六依轉故』，說明了識從業力而生。 『復依名聲。即是名色緣識。由是說言名色緣識』，再次強調名色緣識的關係。 關於名色，『謂俱生五根說名為色無間滅等說名為名者』，現在能夠作為所依的心和心所法總稱為識，同時存在的五根為色，前一念滅去的意為名。 『言能與六識作所依止等者』，說明阿賴耶識（ālayavijñāna，含藏識）攝入意識，因此只說六識。也可以根據隨轉的道理來說識。 『又五色根根依大種根處大種所生諸色者』，這是第二次解釋名色的體性。前一次只取五根為色，這次則將五根、造根四大（四大種所造的色）、扶根塵大（扶助五根的四大種）總稱為色。『及諸餘名者』，現在只有心王為識，受、想、行蘊以及前一念滅去的心同時存在的四蘊總稱為名。所以說『及諸餘名』。 『由彼執持所有根等隨在相續流轉不絕者』，說明所持的名色與識相互依存，持續流轉不絕。 『此二總名隨轉依止者』，名色二者總稱為識隨之流轉的依止。 基師（窺基）說：『此中解釋名色的體性有兩次複述。』其中，第一次是大小乘共同認可的，后一次唯有大乘認可。 達師（圓暉）說：『隨業行識者，是種子識支。』如果按照此文順著文意，識支也攝入業雜染中，但那是種子。識支是名言熏習的種子，並非有分識（bhavaṅga-citta，有情生命流轉的根本識）。 關於這個種子識支，西國三師的說法不同。護法（Dharmapāla）認為本始都具足，護月（Vimuktisena）只認為有本。這兩位都認為是法爾種子（prakṛti-stha-bīja，自性種子）。勝軍（Jetāri）認為是無始以來所熏習的名言熏習種子。 『言根依大種者』，指的是造根四大，根處（五根所依之處）。

【English Translation】 English version 'They depend on each other in turn.' The third explanation has been summarized. 'Having died and so on, until the continuous transformation does not cease' precisely clarifies that the previous life has ended, and from the ten causes of the previous life, the two fruits of the intermediate life—birth, old age, death, and birth—arise. This is the introduction. Next, the interdependent relationship is explained. 'Maintaining all until old age' clarifies that consciousness conditions name and form (nāma-rūpa, name: mental phenomena, form: material phenomena). 'Moreover, when this consciousness is about to continue to be born, until the six bases transform' clarifies that consciousness arises from karma. 'Again, relying on name and sound, that is, name and form condition consciousness. Therefore, it is said that name and form condition consciousness,' again emphasizing the relationship of name and form conditioning consciousness. Regarding name and form, 'The co-arisen five roots are called form, and the immediately ceased, etc., are called name.' The mind and mental functions that can now serve as a basis are collectively called consciousness, the five roots that exist simultaneously are form, and the mind that ceased in the previous moment is name. 'The statement that it can serve as a basis for the six consciousnesses, etc.' clarifies that the ālayavijñāna (storehouse consciousness) is included in the consciousness, so only the six consciousnesses are mentioned. It can also be said that consciousness is based on the principle of transformation. 'Moreover, the five sense roots rely on the great elements, and the colors produced by the great elements at the root location' This is the second explanation of the nature of name and form. The previous time only took the five roots as form, but this time, the five roots, the four great elements that create the roots, and the dust of the four great elements that support the roots are collectively called form. 'And all other names' Now only the mind-king is consciousness, and the aggregates of feeling, perception, volition, and the four aggregates that existed simultaneously with the mind that ceased in the previous moment are collectively called name. Therefore, it is said 'and all other names'. 'Because they uphold all the roots, etc., and continue to flow without ceasing' clarifies that the name and form that are upheld depend on consciousness and continue to flow without ceasing. 'These two are collectively called the transformed support' Name and form are collectively called the support on which consciousness transforms. Master Ji (Kuiji) said: 'There are two repetitions in the explanation of the nature of name and form.' Among them, the first is recognized by both the Hinayana and Mahayana, and the latter is only recognized by the Mahayana. Master Da (Yuanhui) said: 'The consciousness that follows karma is the seed consciousness branch.' If we follow the meaning of this text, the consciousness branch is also included in the defilement of karma, but that is the seed. The consciousness branch is the seed of verbal habituation, not the bhavaṅga-citta (the fundamental consciousness of the sentient life flow). Regarding this seed consciousness branch, the three masters of West India have different opinions. Dharmapāla believes that both the original and the complete are present, while Vimuktisena believes that only the original is present. Both of them believe that it is a prakṛti-stha-bīja (naturally existing seed). Jetāri believes that it is the seed of verbal habituation that has been cultivated since the beginningless time. 'The statement that the roots rely on the great elements' refers to the four great elements that create the roots, the root location (the place where the five roots rely).

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大種者。造附根大種也。所生諸色者。附根塵等。由是故言等隨近結也。如是名為前際中際緣起等。第三遠結前門義也。自下第四辨具差別。差別有四。初對卵濕以辨差別。二對化生次辨差別。三對無色次辨差別。四約三業以辨差別。尋文可知。第二門中。先問。次解。云何名為從其中際緣起諸行得生者。此為一問。云何不生由不生故證得清凈。此第二問。下次第答。答初問中。景師云。謂彼如是于中際生者領受先業所得二果。一領受內異熟果者。內六根也。二者領受境界所出受增上果者。外境所生三受果也。此牒中際二果從前際業生。彼由聽聞不正法故乃至後有生苦者。此迷於現果來果故起愚癡。由此前際至增長諸行者。牒前迷現內異熟愚名際無明。牒前不能如實了知當來後有生苦名后際無明。由此二愚發業名增長行。言由此新業熏變識故於現法中隨業而行者。行起熏識引識支種。乃至當知此識于現法中但是因性攝受當生諸識果者。行支所引識種但因非果。約就一切相續為名說六識身者。若初受生唯是意識故就相續有六識身。又即此識乃至復為當來後有諸受種子隨逐者。五支種子前能引後後隨。於前當知是名乃至諸自體故者。重結所明。如是由先異熟果愚引後有已者。結前七支由無明引。復由第二至發生貪愛等者。

【現代漢語翻譯】 現代漢語譯本 『大種』（Mahabhuta，四大元素）是指產生所依附的根的大種。『所生諸色』是指所依附的根的塵等。因此說『等隨近結』。這被稱為前際、中際緣起等。第三是遠結前門之義。下面第四辨別具體差別。差別有四種：首先是對卵生、濕生辨別差別；其次是對化生辨別差別；再次是對無色界辨別差別；最後是約三業辨別差別。尋文可知。第二門中，先提問，后解答。『云何名為從其中際緣起諸行得生者？』（如何稱為從中際緣起而使諸行產生？）這是一個問題。『云何不生由不生故證得清凈？』（如何不生，因為不生而證得清凈？）這是第二個問題。下面依次回答。 回答第一個問題時，景師說：『所謂那些在中際生起的人，領受先前業所得到的兩種果報。一是領受內在的異熟果，即內在的六根。二是領受境界所產生的受增上果，即外境所生的三種感受果報。』這是指中際的兩種果報是從前際的業產生的。『彼由聽聞不正法故乃至後有生苦者』（他們因為聽聞不正法，乃至產生後有的生苦），這是因為迷惑于現世的果報和未來的果報，所以產生愚癡。『由此前際至增長諸行者』（因此前際乃至增長諸行），這是指先前迷惑于現世的內在異熟愚癡，名為際無明；指先前不能如實了知當來後有的生苦，名為后際無明。因為這兩種愚癡而發起業，名為增長行。『言由此新業熏變識故於現法中隨業而行者』（說因為這新的業熏習轉變識，所以在現法中隨著業而行），行支發起熏習識，引生識支的種子。『乃至當知此識于現法中但是因性攝受當生諸識果者』（乃至應當知道這識在現法中只是因性，攝受當生諸識的果報），行支所引生的識種子只是因而不是果。『約就一切相續為名說六識身者』（就一切相續而言，說有六識身），如果最初受生只是意識，所以就相續而言有六識身。『又即此識乃至復為當來後有諸受種子隨逐者』（又這識乃至成為當來後有的各種感受的種子跟隨），五支的種子先前能引生後來的，後來隨逐先前的。『於前當知是名乃至諸自體故者』（對於先前應當知道是名乃至各種自體的原因），這是重申所要說明的內容。『如是由先異熟果愚引後有已者』（像這樣由先前的異熟果愚癡引生後有），總結了前七支是由無明引生的。『復由第二至發生貪愛等者』（又由第二乃至發生貪愛等）。

【English Translation】 English version 『Mahabhuta』 (Great Elements) refers to the great elements that produce the roots upon which they depend. 『The forms produced』 refer to the dust, etc., of the roots upon which they depend. Therefore, it is said 『etc., follow the near connection.』 This is called the past extreme, the present extreme, dependent origination, etc. The third is the meaning of the distant connection to the previous door. The fourth below distinguishes specific differences. There are four kinds of differences: first, distinguishing differences with respect to oviparous and moisture-born beings; second, distinguishing differences with respect to metamorphically born beings; third, distinguishing differences with respect to the formless realm; and fourth, distinguishing differences with respect to the three karmas. The meaning can be found by examining the text. In the second section, first a question is asked, then an answer is given. 『How is it called that from the present extreme, the arising of actions is produced?』 This is one question. 『How is it that it does not arise, and because it does not arise, purity is attained?』 This is the second question. The answers are given in order below. In answering the first question, Master Jing said: 『Those who arise in the present extreme receive two kinds of fruits obtained from previous karma. First, they receive the internal ripening fruit, which is the internal six sense bases. Second, they receive the fruit of the increase of sensation produced by the realm, which is the fruit of the three kinds of feelings produced by the external realm.』 This refers to the two kinds of fruits of the present extreme that are produced from the karma of the past extreme. 『Because they hear the incorrect Dharma, even to the suffering of future existence,』 this is because they are deluded about the fruits of the present and future, so they produce ignorance. 『Therefore, the past extreme even to the increase of actions,』 this refers to the previous delusion about the internal ripening fruit in the present, called the extreme of ignorance; it refers to the previous inability to truly know the suffering of future existence, called the future extreme of ignorance. Because of these two kinds of ignorance, karma is initiated, called the increase of actions. 『It is said that because this new karma熏習(xunxi, influence) and transforms consciousness, therefore in the present Dharma, they act according to karma,』 the action branch initiates the 熏習(xunxi, influence) of consciousness, leading to the seed of the consciousness branch. 『Even to knowing that this consciousness in the present Dharma is only the nature of a cause, receiving the fruit of the consciousnesses to be born,』 the seed of consciousness led by the action branch is only a cause and not a fruit. 『Speaking of the six consciousnesses in terms of all continuity,』 if the initial birth is only consciousness, then in terms of continuity, there are six consciousnesses. 『Also, this consciousness even becomes the seed of various feelings for future existence that follow,』 the seeds of the five branches can lead to the later ones, and the later ones follow the earlier ones. 『For the former, it should be known that it is the cause of name even to various self-natures,』 this is a restatement of what is to be explained. 『Like this, the ignorance of the previous ripening fruit leads to future existence,』 it summarizes that the previous seven branches are led by ignorance. 『Also, from the second even to the arising of greed and love, etc.』

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明愛取有三種生因。由外境界受發生貪愛。愛增名取。愛取潤前行支。乃識等種轉名為有。是當來生因所攝。上來所明是中際十因下明由此中際十因牽后際二果。謂此有無間既命終已至受為最勝後者。現在命終來識初起名生名色等四。次為老死。如是五果或漸或頓者。三生受生諸根漸起。化生受報諸根頓具。如是應知乃至次第現前者。結由三因來報續起。當知此中或有處所生處現前或有處所種子隨逐者。于中際身遍起九地無明行等。前七種因於彼九地所造七因不可頓受墮一地報故。言或有處所生起現前。余之八地七因未熟故。或有處所種子隨逐。后愛等三因不得諸地皆起。要據前七因熟處方起此三。如是中際至緣起諸行者。結中際中初由迷執無明發業。次由愚境界受故生愛潤業。因緣具故未來報果諸行得生。基師云。對三乘相續以辨識支。則六識身。若取本識非二乘教。故論云一切相續意在於此又可上就增勝故本識上種名為識支。若處相續中所有諸識亦說六識名為識支。若現法中從他聞法已下。答第二問。中。景師云。此下明於中際身起厭逆故造清凈行。故云若於現法從他聞法等。由彼為因能於二種根性如理思惟者。一解是中際后際二果性。二解未來生及老死為二果性。三解只是一生果。一由引因。二由生因。二因所

克名二果性。此則觀苦。次觀集等三諦。如文。達師云。言能無餘斷無明及愛者。問何故偏說無明及愛耶。答。有三解。一云前後二緣起故。二云引因初故生因初故。三云由無明滅故得慧解脫。由愛盡故得心解脫也。第二解苦聚。景師云。安立九相者。釋家云。十二支中際三煩惱。餘九支二業為苦樹根。餘七為樹體。三煩惱但為水潤。于中初明現身造業。如小苦樹。如新種樹名小。先世所造後有之業名為大樹。以種時久故。前中。先明凡造。后明聖除滅。中先於有為法生滅起厭于斷無慾。及次滅界已下。于無為起欲。復更有一已下。明苦大樹。已生自體者。得現報也。諸先所有至為其所繫者。諸先所造順后受業。種在識中隨逐名系。則彼自體至如大苦樹者。欲似先業感現身同爲一樹根及樹體。若說未熟之業及現報身總為一樹。則別報別樹不相當也。言彼先造業如直下根。現起愛等如傍注道。令樹潤澤者惑業二種望未來根樹。是則相當。此中白品如前應知者。聖人除斷如前所明。泰師云。何等九相。一現在愛味。二過去顧戀。三未來繫著。四如是住已下。五此聰慧已下。六令如是後有已下。七若有多聞已下。八于斷無慾已下。九損減彼業已下。自下諦觀二番解釋。即為二門。前番似約七十七智解。后番似約四十四智。前

【現代漢語翻譯】 克名二果性。這指的是觀察苦諦。接下來觀察集諦等三諦，如經文所說。達師說：『能完全斷除無明（avidyā，對事物真相的迷惑）和愛（tṛṣṇā，渴愛）的人。』問：為什麼只特別說無明和愛呢？答：有三種解釋。一是說因為它們是前後兩種緣起支。二是說因為它們是引發之因的開始，是產生之因的開始。三是說因為無明滅盡，所以能獲得慧解脫（prajñā-vimukti，通過智慧獲得的解脫）；因為愛盡，所以能獲得心解脫（ceto-vimukti，通過禪定等方法獲得的心靈解脫）。 第二種解釋是關於苦聚。景師說：『安立九相』，釋家說：『十二因緣支中，際（過去、現在、未來三世）的三種煩惱（klesha，貪嗔癡）是苦樹的根，其餘九支和二業（善業和惡業）是苦樹的樹幹。三種煩惱只是像水一樣滋潤它。』其中，首先說明現在顯現的身造業，就像小苦樹。就像新種的樹被稱為小樹一樣，前世所造的後世受報的業被稱為大樹，因為種植的時間長久。前面部分，先說明凡夫造業，后說明聖人除滅。中間部分，先對於有為法（saṃskṛta，因緣和合而成的法）的生滅產生厭惡，進而斷除無慾。以及接下來的滅界以下，對於無為法（asaṃskṛta，非因緣和合而成的法）產生慾望。再接下來，從『復更有一』以下，說明苦的大樹，已經生出自體，指的是得到現世的果報。『諸先所有至為其所繫者』，指的是先前所造的順后受報的業，種子在識（vijñāna，意識）中隨逐，被稱為繫縛。『則彼自體至如大苦樹者』，慾望似乎與先前的業感得的現身相同，都作為一棵樹的根和樹幹。如果說未成熟的業和現報身總共是一棵樹，那麼別報別樹就不相當了。『言彼先造業如直下根，現起愛等如傍注道，令樹潤澤者』，迷惑和業兩種，對於未來的根樹來說，是相當的。這其中的白品（善法）如前應知，聖人除斷如前面所說明的。泰師說：『哪九相？』一是現在愛味，二是過去顧戀，三是未來繫著，四是『如是住已下』，五是『此聰慧已下』，六是『令如是後有已下』，七是『若有多聞已下』，八是『于斷無慾已下』，九是『損減彼業已下』。自下諦觀二番解釋，即為二門。前番似乎是約七十七智解，后番似乎是約四十四智。

【English Translation】 The nature of the second fruit is named 'cessation'. This refers to observing suffering (duḥkha). Next, observe the three truths, such as the truth of origin (samudaya), as stated in the text. Dashi said: 'Those who can completely eliminate ignorance (avidyā) and craving (tṛṣṇā).' Question: Why specifically mention ignorance and craving? Answer: There are three explanations. First, it's because they are the two causal links, one before and one after. Second, it's because they are the beginning of the cause that initiates, the beginning of the cause that produces. Third, it's because with the cessation of ignorance, one attains wisdom liberation (prajñā-vimukti); with the exhaustion of craving, one attains mind liberation (ceto-vimukti). The second explanation is about the aggregation of suffering. Jingshi said: 'Establishing the nine aspects,' the Shakya school says: 'Among the twelve links of dependent origination, the three afflictions (klesha) of the three times (past, present, and future) are the roots of the suffering tree, and the remaining nine links and the two karmas (good and bad karma) are the trunk of the suffering tree. The three afflictions are merely like water that nourishes it.' Among them, first, it explains the present manifestation of body karma, like a small suffering tree. Just as a newly planted tree is called small, the karma created in the past that will be reaped in the future is called a large tree, because it has been planted for a long time. In the preceding part, it first explains the creation of karma by ordinary beings, and then explains the elimination by sages. In the middle part, first, aversion arises towards the arising and ceasing of conditioned phenomena (saṃskṛta), and then the cessation of desire is cut off. And from the realm of cessation onwards, desire arises for unconditioned phenomena (asaṃskṛta). Furthermore, from '復更有一' onwards, it explains the large tree of suffering, which has already produced its own entity, referring to obtaining the present retribution. '諸先所有至為其所繫者' refers to the karma created in the past that leads to future retribution, the seed follows in consciousness (vijñāna) and is called bondage. '則彼自體至如大苦樹者', desire seems to be the same as the present body felt by previous karma, both as the root and trunk of a tree. If it is said that the unripe karma and the present retribution body are all one tree, then the separate retribution and separate tree would not be consistent. '言彼先造業如直下根，現起愛等如傍注道，令樹潤澤者', delusion and karma, for the future root tree, are consistent. The white qualities (wholesome qualities) in this should be known as before, and the elimination by sages is as explained before. Taishi said: 'Which nine aspects?' First is the present taste of craving, second is the past clinging, third is the future attachment, fourth is '如是住已下', fifth is '此聰慧已下', sixth is '令如是後有已下', seventh is '若有多聞已下', eighth is '于斷無慾已下', ninth is '損減彼業已下'. From here onwards, the two interpretations of the truth observation are two doors. The first seems to be explained by seventy-seven wisdoms, and the second seems to be explained by forty-four wisdoms.

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番長數是第三門。言當知此中乃至非不定故者。一觀細因。二觀粗因。此二推因觀三觀非不定故。此審因觀也。感生因緣亦名為生者。愛取有能生名生也。則生自體亦名故為生者。即生支也。前生是細者。業煩惱故。後生為粗者。報果粗也。當來老死細生為因現法老死粗生為因者。此一相別之。云何名為非不決定至余定無能與老死果者。此觀老死因也。次例況之。如觀老死當知亦爾者。略類生等四支。從生至愛各有粗細二種因。如是名為至緣起道理者。小論唯觀于集。今亦觀苦。應知此中順集諦法猶如燈炷者。業是順集。愛是正集。則此集諦如膏油等愛也。苦諦類燈者。取光焰燈從油炷生。類于苦諦從業惑生。生一唯行自非利益行等者。直是愚人非外道也。二復有下。是其外道自作教他燃大苦火。后番重釋諦觀。則當四十四智長數。是第四門。景師解云。言先緣后際至乃至其愛者。未來生與老死總名苦諦。愛取有是集。言如是觀察乃至名色與識者。觀未來集謂愛取有。愛取有三。復依現在五支眾苦。此中文勢但作三節粗逆觀之。不同小論細觀十支。一一支中作四諦觀。問下結之。言當知此中觀未來苦是當苦諦者。即未來二支觀彼集因。是當集諦者。即觀愛取有。觀未來世苦之集諦由誰而有者。推愛取有由誰而有。知由

【現代漢語翻譯】 現代漢語譯本 番長數是第三門。』言當知此中乃至非不定故者』，一是觀察微細的因，二是觀察粗顯的因。這兩種觀察推究因果，觀察三種非不確定的關係，這就是審察因果的觀察。 感生因緣也被稱為『生』的原因是，愛（Trsna，渴愛）、取（Upadana，執取）、有（Bhava，有）能夠產生，所以稱為『生』。那麼，『生』的自體也被稱為『生』的原因，就是指『生』支（Jati，生）。 前生是微細的，因為有業（Karma，業力）和煩惱（Klesha，煩惱）。後生是粗顯的，因為是報果粗顯。 將來的老死以微細的『生』為因，現在的老死以粗顯的『生』為因，這是對『生』的一種區分。 『云何名為非不決定至余定無能與老死果者』，這是觀察老死的因。 接下來用類比的方式說明，『如觀老死當知亦爾者』，簡略地類比『生』等四支（指生、老、病、死）。從『生』到『愛』，各有粗細兩種因。像這樣就稱為通達緣起道理。 小論只觀察『集』（Samudaya，集諦），現在也觀察『苦』（Dukkha，苦諦）。應當知道，這裡順應集諦的法，就像燈芯一樣，業是順集，愛是正集，那麼這個集諦就像膏油一樣，就是指『愛』。 苦諦類似於燈，燈的光焰從油和燈芯產生，類似於苦諦從『業』和『惑』產生。『生一唯行自非利益行等者』，這只是愚人，不是外道。 『二復有下』，這是外道自己製造，教別人點燃大苦火。後面再次解釋諦觀，那麼就有了四十四智的長數，這是第四門。景師解釋說，『言先緣后際至乃至其愛者』，未來生與老死總稱為苦諦，愛取有是集。 『言如是觀察乃至名色與識者』，觀察未來的集，指的是愛、取、有。愛、取、有這三支，又依賴於現在的五支眾苦。這裡文勢上只做了三節粗略的逆向觀察，不同於小論中細緻地觀察十支，在每一支中都做四諦觀。 『問下結之』，『言當知此中觀未來苦是當苦諦者』，就是說觀察未來的兩支（生、老死），觀察它們的集因，是當集諦，就是觀察愛、取、有。觀察未來世苦的集諦由誰而有，推究愛、取、有由誰而有，知道由...

【English Translation】 English version The chapter on the number of categories is the third. 'The statement that one should know that even within this, it is not indefinite' refers to: first, observing subtle causes; second, observing coarse causes. These two types of observation investigate causes and observe the three types of non-indefinite relationships. This is the observation of examining causes. The causal condition for arising is also called 'birth' because craving (Trsna), grasping (Upadana), and becoming (Bhava) are able to produce it, hence it is called 'birth' (Jati). Then, the self-nature of 'birth' is also called 'birth' because it refers to the 'birth' limb. The previous birth is subtle because of karma (Karma) and afflictions (Klesha). The subsequent birth is coarse because the resultant fruit is coarse. Future old age and death have subtle 'birth' as their cause, while present old age and death have coarse 'birth' as their cause. This is a distinction of 'birth'. 'What is meant by 'not indefinite' to the extent that nothing else can give the result of old age and death?' This is the observation of the cause of old age and death. Next, it is illustrated by analogy. 'As one observes old age and death, one should know that it is the same' briefly analogizes the four limbs such as 'birth' (referring to birth, old age, sickness, and death). From 'birth' to 'craving', each has two kinds of causes, coarse and subtle. In this way, it is called understanding the principle of dependent origination. The smaller treatise only observes 'accumulation' (Samudaya, the truth of the origin of suffering), but now it also observes 'suffering' (Dukkha, the truth of suffering). It should be known that here, the dharma that accords with the truth of accumulation is like a lamp wick. Karma is the cause that accords with accumulation, and craving is the direct cause of accumulation. Then, this truth of accumulation is like oil, referring to 'craving'. The truth of suffering is like a lamp. The flame of the lamp arises from the oil and wick, similar to how the truth of suffering arises from 'karma' and 'delusion'. 'Those who only perform actions that are not beneficial' are merely fools, not non-Buddhists. 'The second, 'furthermore, there is below'' refers to non-Buddhists who create their own teachings and instruct others to ignite great fires of suffering. Later, the contemplation of the truths is explained again, and then there is the long number of forty-four wisdoms, which is the fourth chapter. Master Jing explains, 'The statement 'from the prior condition to the subsequent limit, even to craving' means that future birth, old age, and death are collectively called the truth of suffering, and craving, grasping, and becoming are accumulation. 'The statement 'observing in this way, even to name and form and consciousness' means observing future accumulation, which refers to craving, grasping, and becoming. These three limbs of craving, grasping, and becoming also rely on the five aggregates of suffering in the present. Here, the text only makes three sections of rough reverse observation, unlike the smaller treatise which observes the ten limbs in detail, making the four truths observation in each limb. 'The conclusion is made below with the question, 'The statement 'one should know that observing future suffering here is the future truth of suffering' means observing the two future limbs (birth and death), and observing their cause of accumulation is the future truth of accumulation, which is observing craving, grasping, and becoming. Observing by whom the truth of accumulation of future suffering arises, investigating by whom craving, grasping, and becoming arise, knowing that it is by...'

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從先業所生起識為邊際現法苦有者。觀受至識為後邊是前際集之所生。愛取有三依之而有。既知從先集所生起不應復觀此云何有者。此釋逆觀至識不觀過去行無明等所以。由前已推愛等三支知由先集所生苦有先集即是過去行與無明故。今不應復觀識等五支云何而有。是故逆觀但至於識。若依止文明識與名色展轉相緣余支不爾。先有展轉相緣。是故逆觀齊識而上小論復云。觀有即已觀行。觀愛取時即已觀無明。故不須觀。是故世尊已下。引說證成。又為漸次觀彼后際集諦依處者。即觀識等五也。后際苦諦所依止處當知即是后際集諦者。觀后際苦所依處則是愛等故。乃至識后還順上者。觀受至識是后際集之所依處。復還順上觀愛取有三是后際苦所依處。故不過識而觀行等。如是順逆已下。順觀滅諦。始從老死逆入終至無明。何以故下。釋道入意由觀現在云何得滅。謂不造作無明發起新行。故現在苦識等即滅。如是歷觀三聖諦下。次觀道諦尋求此滅何道能證。由如前說宿住隨念乃至令現在前者。依宿住念憶已昔時為求盡漏。我今先以世間正見如聖教修。必當證得古昔諸仙所游之道。如是但以世間作意歷觀四諦。次入現觀受無學道。達師云。當知此中已下。釋通伏難。難意。何故菩薩至識支不通至行支乃無明支耶。通中有二復

【現代漢語翻譯】 現代漢語譯本 從先業所生而生起的識（vijnana，了別作用）作為邊際，是現在這一世苦果的存在。觀察受（vedana，感受）、想（samjna，表象）、行（samskara，意志）、識（vijnana，了別作用）這五蘊為後邊，是前一際（過去世）的集諦（samudaya，苦的根源）所生。愛（trsna，渴愛）、取（upadana，執取）、有（bhava，存在）這三支依附於它們而存在。既然已經知道是從先前的集諦所生起，就不應該再觀察『這是如何產生的』。這段解釋了逆觀至識，而不觀察過去的行（karma，行為）、無明（avidya，無知）等的原因。因為之前已經推究愛等三支，知道是由先前的集諦所生起苦果，而先前的集諦就是過去的行與無明。現在不應該再觀察識等五支是如何產生的。所以逆觀只到識為止。如果依止於明（vidya，智慧），識與名色（nama-rupa，精神和物質）輾轉相緣，其餘的支則不是這樣。先有輾轉相緣的關係。所以逆觀到識為止。《小論》又說：『觀察有，就已經觀察了行；觀察愛、取時，就已經觀察了無明。』所以不需要再觀察。因此，世尊以下，引用佛說來證明和成就。又爲了逐漸觀察那后一際（未來世）集諦的所依之處，就是觀察識等五蘊。后一際苦諦所依止之處，應當知道就是后一際的集諦。觀察后一際苦的所依之處，就是愛等。乃至識之後還順著向上觀察，觀察受至識是后一際集諦的所依之處，再順著向上觀察愛、取、有三支是后一際苦的所依之處。所以不超過識而觀察行等。像這樣順觀和逆觀之後，順觀滅諦（nirodha，苦的止息），開始從老死（jara-marana，衰老和死亡）逆向進入，最終到達無明。『為什麼呢』以下，解釋道（marga，通往滅苦的道路）的進入之意，通過觀察現在如何才能得到滅。意思是如果不造作無明，就不會發起新的行，所以現在的苦，識等就會滅。像這樣依次觀察三聖諦（arya-satya，四聖諦中的苦、集、滅），接下來觀察道諦，尋求什麼道能夠證得這個滅。就像前面所說，依靠宿住隨念（purva-nivasanussati，回憶前世）乃至使現在顯現，依靠宿住念回憶過去，爲了求盡煩惱，我現在先用世間的正見（samyag-drsti，正確的見解）如聖教修行，必定能夠證得古代諸仙所行之道。像這樣只用世間的作意（manaskara，專注）依次觀察四諦（arya-satya，四聖諦）。接下來進入現觀（pratyaksa，直接體驗），證得無學道（asaiksa-marga，不再需要學習的道）。達師說：『應當知道這裡以下』，解釋通達和降伏困難。困難在於：為什麼菩薩到識支，不通達到行支乃至無明支呢？通達中有兩種回覆。

【English Translation】 English version The consciousness (vijnana, the function of discernment) arising from prior karma, as a boundary, is the existence of suffering in the present life. Observing the five aggregates of sensation (vedana, feeling), perception (samjna, representation), volition (samskara, will), and consciousness (vijnana, the function of discernment) as the later end, is born from the origin of suffering (samudaya, the root of suffering) in the previous existence. Craving (trsna, thirst), grasping (upadana, clinging), and becoming (bhava, existence) depend on them to exist. Since it is already known that it arises from the previous origin of suffering, one should not observe 'how this arises' again. This explains why the reverse observation goes up to consciousness, without observing past actions (karma, deeds), ignorance (avidya, unknowing), etc. Because it has already been investigated that the three branches of craving, etc., are known to give rise to suffering from the previous origin of suffering, and the previous origin of suffering is the past actions and ignorance. Now one should not observe how the five branches of consciousness, etc., arise. Therefore, the reverse observation only goes up to consciousness. If relying on wisdom (vidya, knowledge), consciousness and name and form (nama-rupa, mind and matter) are mutually conditioned, the other branches are not like this. There is a mutually conditioned relationship first. Therefore, the reverse observation goes up to consciousness. The Lesser Treatise also says: 'Observing becoming, one has already observed actions; observing craving and grasping, one has already observed ignorance.' Therefore, there is no need to observe further. Therefore, the World Honored One below quotes the Buddha's words to prove and accomplish. Furthermore, in order to gradually observe the place where the origin of suffering in the later existence (future life) depends, that is, observing the five aggregates of consciousness, etc. The place where the suffering of the later existence depends should be known as the origin of suffering in the later existence. Observing the place where the suffering of the later existence depends is craving, etc. Even after consciousness, one still observes upwards, observing that sensation to consciousness is the place where the origin of suffering in the later existence depends, and then observing upwards that the three branches of craving, grasping, and becoming are the place where the suffering of the later existence depends. Therefore, one does not observe actions, etc., beyond consciousness. After such forward and reverse observations, one observes the cessation of suffering (nirodha, the cessation of suffering) in the forward direction, starting from old age and death (jara-marana, aging and death) and entering in reverse, finally reaching ignorance. 'Why' below explains the meaning of entering the path (marga, the path to the cessation of suffering), through observing how cessation can be attained in the present. It means that if one does not create ignorance, one will not initiate new actions, so the present suffering, consciousness, etc., will cease. Observing the three noble truths (arya-satya, the truths of suffering, origin, and cessation) in this way, one then observes the path, seeking which path can realize this cessation. Just as mentioned earlier, relying on the recollection of past lives (purva-nivasanussati, remembering past lives) and even making the present manifest, relying on the recollection of past lives to recall the past, in order to seek the exhaustion of afflictions, I will now first use worldly right view (samyag-drsti, correct view) to practice according to the holy teachings, and I will surely be able to realize the path traveled by the ancient immortals. Observing the four noble truths (arya-satya, the four noble truths) in this way with only worldly attention (manaskara, focus). Next, enter direct experience (pratyaksa, direct experience) and attain the path of no more learning (asaiksa-marga, the path that requires no further learning). Dashi said: 'It should be known that below', explaining understanding and subduing difficulties. The difficulty lies in: Why does the Bodhisattva reach the consciousness branch, but not reach the action branch or even the ignorance branch? There are two replies in understanding.

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次。初複次意菩薩初修行時先觀老病等苦。其次推尋其集因。即云從過去有取愛而生。此三複從何而生。后觀從過去受乃至識支而生。曾所串習故。但至識支而還上也。第二複次。又為漸次已下。先觀后際苦諦。其次推尋其因。即是中際中有取愛后際苦家集諦。其集諦復從何而生復從現在五果而生。此中已觀苦諦及其因。復已觀集諦並其因。因果義周遍故更不觀行支及無明支。前本地及小乘。說同景師引。如是順逆已下。明滅道觀十二支。問何故前苦集觀中唯至識支。此滅道觀中並觀十二支耶。答前明起作分唯觀十支。此明寂滅分通觀十一支。欲滅生死煩惱業報故。其中無明行最是生死本故。寂滅分中通觀十二支也。又起作分中逆觀十二支。寂滅分中順觀十二支。由無明滅故行滅乃至生滅故老死滅。故云順逆觀也。此中有二。初約有漏正見以明四諦觀。二又以正見已下約無漏正見以明四諦觀。為此義故已下。凡釋經中句義也。第五解攝聖教。初開三章門。次別釋之。第三又先積集已下。凡釋經中諸句。言從后際苦至識緣名色等者。前之七支是前際苦集。識與名色展轉相依。譬如束蘆。言約第一義都無所有者。據理遍計所執實有作用畢竟無所有也。第六解微智。謂對外道解展轉聖弟子能知微細。名為微劣。外道觀身雖久

住立。而有死生有舍取故。知是無常性厭離欲。不知唸唸微細生滅。執定起我。乃至離無所有處欲而猶有我見隨逐。仍名未得解脫。以于緣生不善巧故。諸聖弟子已於緣起得善巧故。但觀四大細無常性。未則觀識是無常性。下釋先觀四大色身所以。以四大身經久時住。如大山等。唸唸無常難可得知。是故先觀識無常相粗顯可知。剎那易脫故。識無常性雖復粗顯。然復說名最極微細。其性難識。唯慧眼見故。諸聖弟子復欲悟入識無常性。先觀五受前後位分。次便悟入識無常性。第七解思量際于中先列二種三名。一者三相。二者三際。複次第解。景師云。內身苦依。是寒熱等眾苦依處。外為父母親屬朋友等所攝受苦依處。是供侍執刀杖等防衛等苦。何以故如前說故者。如前內身苦依中何以故。由有此故於所依身彼得生故。如此等文應此中說。二種依用攝受愛以為其因者。此釋第二苦因緣也。又即此愛依妙色境以為依處等者。即是第三也。名為趣死者。趣于生死此中際也。若見若知二種言說是依現量者。眼識現見名現量。五識同時意識。在定意識。鼻舌身識取境。名知現量。由此現量見知境界後起言說。乃至說時還說共相比量境界。若覺言說是依比量者。意地構畫起于言說。名依比量。若聞言說依至教量者。道理耳識聞聲亦

【現代漢語翻譯】 現代漢語譯本：安住於世。因為有生有死，有舍有取，所以知道這是無常的性質，從而厭離慾望。如果不知道唸唸之間微細的生滅變化，執著于固定的『我』，乃至即使離開了無所有處的慾望，仍然有『我見』跟隨，這仍然不能算是得到解脫，因為對於因緣生法不夠善巧。諸位聖弟子因為已經對因緣生法非常善巧，所以只觀察四大假合之身的細微無常之性。如果還不能理解，就觀察識的無常之性。下面解釋為什麼先觀察四大色身：因為四大之身經過很長時間的住留，就像大山一樣，唸唸無常難以察覺，所以先觀察識的無常之相，因為識的無常之相粗顯易知，剎那之間容易消逝。雖然識的無常之性粗顯易知，但又被稱為最極微細，其性質難以認識，只有通過智慧之眼才能見到。諸位聖弟子如果想領悟識的無常之性，先觀察五受（受、想、行、識、觸）前後位置的區分，然後就能領悟識的無常之性。第七，解釋思量之邊界，其中先列出兩種三個名稱：一是三相，二是三際，然後依次解釋。景法師說：內在的身體是痛苦的依靠，是寒冷、炎熱等各種痛苦的依靠之處；外在的身體是被父母、親屬、朋友等所攝受的痛苦依靠之處，是供養、侍奉、執持刀杖等防衛等的痛苦。為什麼呢？就像前面所說的那樣。就像前面內在身體是痛苦的依靠中，為什麼呢？因為有了這個，所以對於所依靠的身體，痛苦才能產生。像這樣的文字應該在這裡說。兩種依靠的作用，以攝受愛作為其原因，這是解釋第二種痛苦的因緣。又，即此愛依靠美妙的色境作為依靠之處等等，這是第三種。名為趣死，是趨向于生死輪迴的這個邊界。『若見若知』兩種說法是依據現量（直接經驗）而說的：眼識直接見到，稱為現量。五識（眼、耳、鼻、舌、身識）同時的意識，在禪定中的意識，鼻舌身識取境，稱為知現量。通過這種現量見到和知道境界后，才產生言說，乃至說話時還說共同相似的比量境界。如果覺察到言說是依據比量（推理）而說的，那就是意地構畫產生言說，稱為依據比量。如果聽到言說是依據至教量（聖言量）而說的，道理是耳朵聽聞聲音也是如此。

【English Translation】 English version: Abiding in the world. Because there is birth and death, acceptance and rejection, one knows that this is the nature of impermanence, and thus becomes disgusted with desires. If one does not know the subtle arising and ceasing in each moment, clinging to a fixed 'self', even if one has abandoned the desire for the realm of nothingness, the 'self-view' still follows, and this still cannot be considered liberation, because one is not skillful in the arising of conditions. The noble disciples, because they are already very skillful in the arising of conditions, only observe the subtle impermanent nature of the four great elements (earth, water, fire, wind) combined body. If they still cannot understand, they observe the impermanent nature of consciousness. Below explains why first observe the four great elements combined body: because the body of the four great elements stays for a long time, like a great mountain, the impermanence in each moment is difficult to perceive, so first observe the impermanent aspect of consciousness, because the impermanent aspect of consciousness is coarse and easy to know, and easily disappears in an instant. Although the impermanent nature of consciousness is coarse and easy to know, it is also called the most subtle, and its nature is difficult to recognize, only visible through the eye of wisdom. If the noble disciples want to understand the impermanent nature of consciousness, they first observe the distinction between the front and back positions of the five aggregates (form, feeling, perception, mental formations, consciousness), and then they can understand the impermanent nature of consciousness. Seventh, explain the boundary of thought, in which two types of three names are listed first: one is the three characteristics, and the other is the three boundaries, and then explain them in order. Master Jing said: The inner body is the reliance of suffering, the place where various sufferings such as cold and heat rely; the outer body is the reliance of suffering that is received by parents, relatives, friends, etc., which is the suffering of offering, serving, holding knives and sticks, etc. for defense. Why? Just like what was said before. Just like in the previous inner body is the reliance of suffering, why? Because of this, suffering can arise for the body that is relied upon. Texts like this should be said here. The function of the two kinds of reliance, taking receptive love as its cause, this is the explanation of the second cause of suffering. Also, that this love relies on beautiful form as a place of reliance, etc., this is the third. Called approaching death, is approaching this boundary of the cycle of birth and death. The two kinds of statements 'if seeing or knowing' are based on direct experience (present moment awareness): eye consciousness directly seeing is called direct experience. The consciousness of the five senses (eye, ear, nose, tongue, body consciousness) at the same time, the consciousness in meditation, the nose, tongue, and body consciousness taking the object, is called knowing direct experience. After seeing and knowing the object through this direct experience, speech arises, and even when speaking, one also speaks of the common similar inferential realm. If one perceives that speech is based on inference (reasoning), then it is the mental construction that produces speech, called based on inference. If hearing speech is based on authoritative testimony (scriptural authority), the reason is that the ear hearing sound is also like this.

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是現量。為差別故。名依至教量也。泰師云。彼經中文多故。但舉後文。供侍父母等執持刀杖防衛之苦以為後邊之文。達師云。言彼得生者。苦得生也。言攝受依者。此父母攝我身故。云攝受苦依。然我所有愁嘆等所依處。即父母等也。言此二種依者。一自身。二父母等。非起愛之所依處。言似集愛者。愛是似集。業是正集也。又諸所有已下。解三際門。言由第一義名為趣死者。此愛是最第一趣死之本。故云第一義。又即依止已下。凡明經中諸句義也。第八解脫觀察緣起由五種相。一生起者即觀生起分。二觀滅者觀滅分。三者了知趣滅之行。四者如法行。五者于證離增上慢。自下釋中。合解前四別解第五。解前四中有二複次。言始從未來至修習正行者。此初總釋。下別解釋。謂由二相觀察當來因有故果有者。此解初相。因無故果無者。解第二相。既觀察已通達因無由修正行者。解第三相。既通達已隨正修行法隨法行者。解第四相。第二複次解云。又正觀察于現法中乃至果識等有者。解第一相。彼非有故此亦非有者。解第二相。既觀察已如前通達及正修行者。解第三相。正修行時不造無明已下。解第四相。法說喻說。有二種喻文相。約法辨喻。法喻合明。如有一甕。先被蓋熱。置涼處。此行者身先被煩惱所蓋熱。后離煩

【現代漢語翻譯】 現代漢語譯本： 是現量（直接感知）。因為有差別，所以稱為依至教量（依賴於聖教量的推理）。泰師說，那部經文中內容很多，只引用了後面的部分。供養侍奉父母等，執持刀杖防衛的辛苦，作為後面的經文。達師說，說『彼得生者』，是說苦才得生。說『攝受依者』，是因為父母攝受我的身體，所以說是攝受苦依。然而我所有的憂愁嘆息等所依賴的地方，就是父母等。說『此二種依者』，一是自身，二是父母等，不是產生愛的所依賴的地方。說『似集愛者』，愛是相似的集，業是真正的集。還有諸所有以下，解釋三際門（過去、現在、未來）。說『由第一義名為趣死者』，這種愛是最根本的導致死亡的原因，所以說是第一義。還有即依止以下，總括說明經文中的各種含義。第八解脫觀察緣起由五種相：一生起，即觀察生起分；二觀滅，觀察滅分；三是了知趣滅之行；四是如法行；五是于證離增上慢（證悟后遠離增上慢）。下面解釋中，合併解釋前四種，分別解釋第五種。解釋前四種中有兩種複次。說『始從未來至修習正行者』，這是最初的總括解釋，下面分別解釋。說『謂由二相觀察當來因有故果有者』，這是解釋第一種相，因無故果無者，這是解釋第二種相。既然觀察了，通達因無，通過修正行者，這是解釋第三種相。既然通達了，隨著正修行法隨法行者，這是解釋第四種相。第二種複次解釋說，『又正觀察于現法中乃至果識等有者』，這是解釋第一種相。『彼非有故此亦非有者』，這是解釋第二種相。既然觀察了，如前面一樣通達和正修行者，這是解釋第三種相。正修行時，不造無明以下，這是解釋第四種相。法說喻說，有兩種比喻的文句形式。約法辨喻，法喻合起來說明。如有一個甕，先被蓋住而發熱，放在涼爽的地方，這就像修行者的身體先被煩惱所覆蓋而發熱，後來遠離煩惱。

【English Translation】 English version: It is direct perception (pratyaksha). Because of the difference, it is called inference based on authoritative teachings (agamapramana). Master Tai said that the scripture has a lot of content, so only the latter part is quoted. Serving parents, holding knives and sticks to defend against suffering, is taken as the latter part of the text. Master Da said that 'those who are born' means that suffering is born. 'Relying on acceptance' means that parents accept my body, so it is said to be relying on the acceptance of suffering. However, all my sorrows and sighs rely on parents, etc. 'These two kinds of reliance' refer to oneself and parents, etc., which are not the basis for generating love. 'Seemingly accumulated love' means that love is a similar accumulation, and karma is the real accumulation. Furthermore, 'all that exists' below explains the three times (past, present, and future). 'Called approaching death by the first meaning' means that this love is the most fundamental cause of death, so it is called the first meaning. Also, 'immediately relying on' below summarizes the various meanings in the scriptures. The eighth liberation observes dependent origination through five aspects: first, arising, which is observing the arising aspect; second, observing cessation, which is observing the cessation aspect; third, understanding the practice of approaching cessation; fourth, practicing in accordance with the Dharma; and fifth, abandoning conceit upon realization (abandoning arrogance after enlightenment). In the following explanation, the first four are combined and the fifth is explained separately. There are two further explanations for the first four. 'Starting from the future to cultivating right practice' is the initial general explanation, and the following is a separate explanation. 'Observing that if there is a cause in the future, there will be an effect' explains the first aspect, and 'if there is no cause, there will be no effect' explains the second aspect. Since it has been observed, understanding that there is no cause, by correcting the practitioner, this explains the third aspect. Since it has been understood, following the correct practice of Dharma, this explains the fourth aspect. The second further explanation says, 'Also, correctly observing that in the present Dharma, even the consciousness of the result exists' explains the first aspect. 'If that does not exist, then this does not exist either' explains the second aspect. Since it has been observed, like the previous understanding and correct practice, this explains the third aspect. When practicing correctly, not creating ignorance below explains the fourth aspect. Teaching by Dharma and teaching by analogy have two forms of metaphorical sentences. Explaining the analogy in terms of Dharma, the Dharma and the analogy are combined to explain. For example, if there is a jar that is first covered and heated, and then placed in a cool place, this is like the body of a practitioner that is first covered and heated by afflictions, and then separated from afflictions.

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惱得清涼地。所謂涅槃。常處恒住者。六恒住也。云何于證離增上慢下。方解第五。于勝義諦中無流轉人及無得涅槃人。唯有因生果生滅果滅。第九解上慢。初標列二慢。次別釋之。后總料簡。如是二種已下是也。景師云。言又依聖說而起說時乃至於如實覺發起狐疑者。于具所說空性緣起不能覺了不隨悟入為二因緣因緣語通如說從聞他音及正思惟。由此二因正見得生此中亦爾。又于無學增上慢者當知決定先於有學起增上慢乃至速能遠離者。不同小論。彼學人于上無學亦起粗增上慢。言三相相應有為無為體性差別者。此生住滅異有為三相。無生無滅及無住異是無為三相。達師云。言如是二種者。一于學上起慢。二于無學上起慢。言依緣起者。我已通達緣起法也。言或依涅槃者。我已證得涅槃果也。言由此二種因者。即前二二慢。言及緣者。還是前二慢。第十解甚深門。若依景師取文分齊。前一問答辨甚深門。謂從云何如前聖說甚深已下是也。複次緣起本性已下。重解甚深。余師多判屬前文。屬第九門。緣起本性已下。乃是第十門。今從多判。文中先略。后廣。廣中初標列四相。次釋。后結。釋中即有四段。解初相中。謂依觀察聖諦道理至有緣體性者。如觀四諦。先苦後集類觀緣起。始從老死逆觀至識識緣名色十支體性。

【現代漢語翻譯】 現代漢語譯本 使人擺脫煩惱，到達清涼的境界，這就是所謂的涅槃（Nirvana，寂滅）。常住於此恒定不變境界的，是六種恒住之法。 如何理解在證悟之後，才能脫離增上慢呢？第五個問題是關於這個的。在勝義諦（Paramārtha-satya， ultimate truth）中，沒有流轉輪迴的人，也沒有獲得涅槃的人。只有因生果生，因滅果滅的現象。 第九個問題是關於破除增上慢的。首先標出兩種增上慢，然後分別解釋，最後總結概括。『如是二種已下是也』就是總結概括的部分。景法師說：『如果有人依據聖人的教導而開始說法，但在說法時，甚至對如實覺悟產生懷疑，那就是因為他不能覺了或隨順悟入所說的空性緣起。』不能覺了和不隨順悟入是兩個原因，這兩個原因與聽聞他人之音和如理作意相通。通過這兩個原因，正見才能產生，這裡也是如此。此外，對於無學（Arhat，阿羅漢）的增上慢，應當知道必定是先從有學（Śaikṣa，有學位的修行者）時期的增上慢開始，直到能夠迅速遠離。這與小論的觀點不同，小論認為學人在面對無學時，也會產生粗略的增上慢。 『言三相相應有為無為體性差別者』，這裡所說的生、住、滅的差異是有為法的三相，而無生、無滅以及無住的差異是無為法的三相。達法師說：『言如是二種者』，指的是兩種增上慢，一種是對有學者的增上慢，另一種是對無學者的增上慢。『言依緣起者』，指的是我已經通達緣起法。『言或依涅槃者』，指的是我已經證得涅槃果。『言由此二種因者』，指的是前面提到的兩種增上慢。『及緣者』，還是指前面的兩種增上慢。 第十個問題是關於理解甚深之門。如果按照景法師對文句的劃分，前一個問答是辨析甚深之門，也就是從『云何如前聖說甚深已下是也』開始的部分。『複次緣起本性已下』，是重新解釋甚深。其他法師大多將這部分歸為前文，屬於第九個問題。『緣起本性已下』，才是第十個問題。現在我們按照大多數法師的觀點。文中先簡略，后詳細。詳細的部分首先標出四種相，然後解釋，最後總結。解釋的部分分為四個段落。解釋第一種相，也就是『依觀察聖諦道理至有緣體性者』。例如觀察四聖諦（Four Noble Truths），先觀苦諦（Duḥkha-satya，the truth of suffering），后觀集諦（Samudaya-satya，the truth of the origin of suffering），類似於觀察緣起，從老死（old age and death）開始逆向觀察，直到識（consciousness），識緣名色（name and form），這十支（ten limbs）具有其體性。

【English Translation】 English version To be free from vexation and reach the state of coolness is what is called Nirvana (extinction). Those who constantly abide in this unchanging state are the six constant abidings. How can one understand that only after enlightenment can one be free from adhimāna (conceit)? The fifth question is about this. In Paramārtha-satya (ultimate truth), there is no one who transmigrates in samsara, nor is there anyone who attains Nirvana. There is only the phenomenon of cause arising and effect arising, cause ceasing and effect ceasing. The ninth question is about breaking down adhimāna. First, two types of adhimāna are identified, then explained separately, and finally summarized. '如是二種已下是也' (rú shì èr zhǒng yǐ xià shì yě) is the summary part. Master Jing said: 'If someone starts speaking based on the teachings of the saints, but doubts the true enlightenment while speaking, it is because they cannot understand or follow the arising of emptiness. 'Inability to understand and failure to follow are two reasons, and these two reasons are related to hearing the voices of others and contemplating properly. Through these two reasons, right view can arise, and the same is true here. In addition, adhimāna for the Arhat (worthy one) should be known to begin with adhimāna in the Śaikṣa (one under training) stage, until one can quickly move away. This is different from the view of the minor treatise, which believes that trainees can also have rough adhimāna when facing Arhats. '言三相相應有為無為體性差別者' (yán sān xiāng xiāng yìng yǒu wéi wú wéi tǐ xìng chā bié zhě), the differences of arising, abiding, and ceasing mentioned here are the three characteristics of conditioned dharmas, while the differences of non-arising, non-ceasing, and non-abiding are the three characteristics of unconditioned dharmas. Dharma Master Da said: '言如是二種者' (yán rú shì èr zhǒng zhě), refers to two types of adhimāna, one is adhimāna towards Śaikṣas, and the other is adhimāna towards Arhats. '言依緣起者' (yán yī yuán qǐ zhě), refers to my understanding of the law of dependent origination. '言或依涅槃者' (yán huò yī niè pán zhě), refers to my attainment of the fruit of Nirvana. '言由此二種因者' (yán yóu cǐ èr zhǒng yīn zhě), refers to the two types of adhimāna mentioned earlier. '及緣者' (jí yuán zhě), still refers to the two types of adhimāna mentioned earlier. The tenth question is about understanding the gate of profoundness. If we follow Dharma Master Jing's division of sentences, the previous question and answer is to distinguish the gate of profoundness, that is, the part starting from '云何如前聖說甚深已下是也' (yún hé rú qián shèng shuō shèn shēn yǐ xià shì yě). '複次緣起本性已下' (fù cì yuán qǐ běn xìng yǐ xià) is a reinterpretation of profoundness. Most other Dharma Masters classify this part as belonging to the previous text, belonging to the ninth question. '緣起本性已下' (yuán qǐ běn xìng yǐ xià) is the tenth question. Now we follow the view of most Dharma Masters. The text is brief first and then detailed. The detailed part first identifies four aspects, then explains them, and finally summarizes. The explanation part is divided into four paragraphs. Explaining the first aspect, that is, '依觀察聖諦道理至有緣體性者' (yī guān chá shèng dì dào lǐ zhì yǒu yuán tǐ xìng zhě). For example, observing the Four Noble Truths, first observing Duḥkha-satya (the truth of suffering), and then observing Samudaya-satya (the truth of the origin of suffering), is similar to observing dependent origination, observing reversely from old age and death, until consciousness, consciousness conditions name and form, and these ten limbs have their nature.

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言謂於是中有因緣生未斷故而有生生者。一解。有支名有因緣生。未永斷故而有未來生支得生。二解。愛取有三能生生支總名前生。未來生支名為後生。如說生支如是有支取支安立等者。類釋有支取支。前支為因后支為果。無差別欲貪名取等者。貪體無四。隨境分四故也。如是愛支已下。解愛支。或求欲門發業乃至當知歸趣非愛者。一體為求。外五欲故發業。求內有根故發業。舉愛意取同時無明發業。亦可說潤名發。如此二業所有諸愛。當知歸趣愛非愛受。謂因於三受而起于愛故曰也。景師等作如是釋也。更有一解。或求欲門者。欲界也。有門者。色無色也。又即此愛由六處門所起無明觸所生愛為緣故轉者。明受有三。一依無明觸所生受。此受為緣生愛。若是明觸非明無明觸所生之受不能生愛。又則此受皆用相似觸為其緣者。謂苦觸生苦受等。有漏觸生有漏受等。此復云何至有對觸者。景師云。明觸唯在意地。因此能增言說名增語。可知無明觸及處中觸皆通六識。而從多分故。言無明觸是增語處中觸名有對。理實處中觸在意地者亦名增語無明觸在五識者亦名有對。達述三藏云。此無明一向分別所起故云是增語觸。增語觸一向與意識相應觸故。何以故。意識能緣名味句。非五色緣增語是名味句。增生語言故。言與此相違

【現代漢語翻譯】 現代漢語譯本： 關於『有』，意思是說，因為其中導致因緣產生的因素尚未斷絕，所以才會有生生不息的現象。這是一種解釋。 另一種解釋是，『有支』（bhavaṅga）這個名稱指的是因緣所生。因為導致未來『生支』（jāti）產生的因緣沒有被永遠斷絕，所以才會有未來『生支』的產生。 還有一種解釋是，『愛』（taṇhā）、『取』（upādāna）、『有』（bhava）這三者能夠產生『生支』，總的名稱叫做『生』（bhava）。未來的『生支』則被稱為『後生』（punabbhava）。就像經文里所說的『生支』、『有支』、『取支』的安立等等，可以以此類推解釋『有支』和『取支』。前一個支是后一個支的原因，沒有差別。沒有差別的欲貪被稱為『取』等等。貪的本體並沒有四種，只是隨著所緣的境界不同而分為四種。 像這樣，從『愛支』開始解釋『愛支』。或者說，爲了追求慾望而引發行為，乃至應當知道歸向非愛的狀態。一體是爲了追求外在的五欲而引發行為，爲了追求內在的有根而引發行為。舉例來說，『愛』、『意』、『取』同時與『無明』（avidyā）一起引發行為。也可以說『潤』（sneha）這個名稱就是引發。像這樣，所有這兩種行為所產生的各種愛，應當知道它們最終歸向愛與非愛之受。也就是說，因為依於三種感受而生起愛，所以這樣說。景師等人是這樣解釋的。 還有另一種解釋。或者說，『求欲門』指的是欲界。『有門』指的是色界和無色界。又，這種愛是由六處門所生起的，以無明觸所生的愛為緣而轉。說明受有三種：一種是依于無明觸所生的受，這種受以無明觸為緣而生愛。如果是明觸，不是無明觸所生的受，就不能生愛。又，這些受都用相似的觸作為它們的緣。也就是說，苦觸生苦受等等，有漏觸生有漏受等等。這又是什麼意思呢？直到有對觸？景師說，明觸只存在於意地。因此，能夠增加言說，稱為增語。可以知道無明觸和處中觸都通於六識。而從大多數情況來說，無明觸是增語，處中觸是有對。實際上，處中觸在意地也稱為增語，無明觸在五識中也稱為有對。達述三藏說，這種無明一向是由分別所生起的，所以說是增語觸。增語觸一向與意識相應，所以這樣說。為什麼呢？因為意識能夠緣名、味、句，而不是五色緣增語，增生語言的緣故。也就是說，與此相反。

【English Translation】 English version: Regarding 'Bhava' (existence), it means that because the factors that cause conditioned arising within it have not been severed, there is a continuous cycle of birth and existence. This is one interpretation. Another interpretation is that the term 'Bhavaṅga' refers to conditioned arising. Because the conditions that lead to the future 'Jāti' (birth) have not been permanently severed, future 'Jāti' can arise. Yet another interpretation is that 'Taṇhā' (craving), 'Upādāna' (grasping), and 'Bhava' (existence) are the three that can generate 'Jāti', and the general term for these is 'Bhava'. The future 'Jāti' is called 'Punabbhava' (rebirth). Just as the scriptures speak of the establishment of 'Jāti', 'Bhava', 'Upādāna', etc., the same reasoning can be applied to explain 'Bhava' and 'Upādāna'. The preceding factor is the cause of the subsequent factor, without any difference. Undifferentiated desire and craving are called 'Upādāna', etc. The essence of craving does not have four types; it is divided into four based on the object it clings to. In this way, starting from 'Taṇhā', the 'Taṇhā' is explained. Or, it can be said that actions are initiated in pursuit of desires, and it should be understood that they ultimately lead to a state of non-craving. The single entity initiates actions to pursue external five desires and to pursue internal roots. For example, 'Taṇhā', 'intention', and 'Upādāna' simultaneously initiate actions together with 'Avidyā' (ignorance). It can also be said that 'Sneha' (affection) is the initiation. In this way, all the various cravings that arise from these two actions should be understood as ultimately leading to sensations of craving and non-craving. That is to say, because craving arises based on the three types of sensations, it is said in this way. Jing Shi and others explain it in this way. There is another explanation. 'Seeking the gate of desire' refers to the desire realm. 'The gate of existence' refers to the form and formless realms. Furthermore, this craving arises from the six sense bases, and it turns based on the craving born from ignorance-contact. It explains that there are three types of sensations: one is the sensation born from ignorance-contact, and this sensation gives rise to craving based on ignorance-contact. If it is clear contact, not the sensation born from ignorance-contact, it cannot give rise to craving. Furthermore, these sensations all use similar contacts as their conditions. That is to say, painful contact gives rise to painful sensation, etc., defiled contact gives rise to defiled sensation, etc. What does this mean? Until the contact with opposition? Jing Shi says that clear contact only exists in the mind-basis. Therefore, it can increase speech and is called augmentation. It can be known that ignorance-contact and neutral contact both connect to the six consciousnesses. And from the majority of cases, ignorance-contact is augmentation, and neutral contact is opposition. In reality, neutral contact in the mind-basis is also called augmentation, and ignorance-contact in the five consciousnesses is also opposition. Da Shu San Zang says that this ignorance is always born from discrimination, so it is called augmentation-contact. Augmentation-contact is always associated with consciousness, so it is said in this way. Why? Because consciousness can grasp name, taste, and sentence, but not the five colors that augment, because it increases the cause of language. That is to say, it is contrary to this.

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是有對觸。有對觸一向在五識問。與前明無明相違非明非無明中亦有意識中所起無起觸有漏善法等。何故一向云有對觸耶。三藏解云。對前明無明故。一向云有對觸。若約克實。亦有增語觸也。大意同前師釋。若正若邪聞思修智相應諸名以為其緣者。緣教法起也。處中所攝有對觸以內根外塵為緣。如是總名名色緣觸。又此名色于現法中至令不散壞者。識緣名色。又則此識續生已下。明名色緣識。應知先業所引已下。結名色與識展轉相依。當知識緣名色以為後邊至有緣體性者。現在五支是前際。老死後受逆觀。乃至識緣名色以為後邊。如前觀彼未來老死為其因。有為生因等觀現老死亦爾。觸為受因。六處為觸因。名色為六處因。識與名色為因。或展轉為緣。故云如前所說隨其所應有緣體性。解第二門無我對難知中。云應知是路者。語言是味句所依之路也。多聞是北方天王。持國是東方。增長是南方。丑目是西方。梵云蘇路陀羅。唐云極賢善。云悉達多。唐云一切義成。太子名也。解第三相中。云謂如外道乃至為受者性者計受是我為能受者分別有我起見施設。二于欲界已得離欲乃至謂即是有受法者我能領受等。三于第三靜慮已上不苦不樂微細諸受不能通達分別有我也。如是一切所起我見皆不應理者。總非前三。所以者何已

【現代漢語翻譯】 現代漢語譯本 是有對觸（sa-pratigha-sparsha，有障礙的觸）。有對觸通常存在於五識（five consciousnesses）之中。與之前的明（vidya，明）和無明（avidya，無明）相對立，在非明非無明中，也有意識（consciousness）中所產生的無起觸（anutpada-sparsha，不生之觸）、有漏善法（sasrava-kusala-dharma，有煩惱的善法）等。為何總說是有對觸呢？三藏（Tripitaka）的解釋是，因為與之前的明和無明相對立，所以總說是有對觸。如果從實際情況來看，也有增語觸（adhivacana-sparsha，增語觸）。大意與之前的解釋相同。如果無論是正見還是邪見，聞（shruta，聽聞）、思（cinta，思考）、修（bhavana，修行）的智慧相應，都以諸名為其緣，這是因為緣于教法而生起。處（ayatana，處）中所攝的有對觸以內根（internal sense organs）和外塵（external sense objects）為緣。這樣總的來說，名色（nama-rupa，名色）緣觸。此外，這名色在現法（present life）中，直至不散壞，是因為識（vijnana，識）緣名色。再者，這識在續生之後，說明名色緣識。應當知道，先業所引導的，總結為名色與識相互依存。應當知道，識緣名色以為後邊，直至有緣的體性，現在的五支（five aggregates）是前際（past existence）。老死（old age and death）是后受（future experience），逆觀，乃至識緣名色以為後邊，如之前觀察那未來的老死是其因，有為生因等，觀察現在的老死也是如此。觸為受（vedana，感受）因，六處（six sense bases）為觸因，名色為六處因，識與名色為因，或者相互為緣，所以說如前所說，隨其所應有緣的體性。 解釋第二門無我對難知中，說『應當知道這是路』，語言是味句（tastes of sentences）所依之路。多聞（Bahushruta）是北方天王（guardian king of the north），持國（Dhritarashtra）是東方，增長（Virudhaka）是南方，丑目（Virupaksha）是西方。梵語蘇路陀羅（Suddhodana），唐朝話的意思是極賢善。悉達多（Siddhartha），唐朝話的意思是一切義成，是太子的名字。 解釋第三相中，說『比如外道乃至為受者性』，認為受是我，作為能受者，分別有我，生起見解，施設。二，在欲界（desire realm）已經獲得離欲，乃至認為即是有受法者，我能領受等。三，在第三靜慮（third dhyana）以上，不苦不樂微細的諸受，不能通達分別有我。像這樣一切所生起的我見，都不應道理。總的來說，不是前三種情況。為什麼呢？已經...

【English Translation】 English version There is 'obstructive contact' (sa-pratigha-sparsha). Obstructive contact is generally present in the five consciousnesses. In contrast to the preceding 'knowledge' (vidya) and 'ignorance' (avidya), in the state of neither knowledge nor ignorance, there is also 'unproduced contact' (anutpada-sparsha) arising in consciousness, 'defiled wholesome dharmas' (sasrava-kusala-dharma), etc. Why is it always referred to as 'obstructive contact'? The Tripitaka explains that it is always referred to as 'obstructive contact' because it is in contrast to the preceding knowledge and ignorance. If we consider the actual situation, there is also 'designation contact' (adhivacana-sparsha). The general meaning is the same as the previous explanation. If, whether it is right or wrong view, the wisdom of hearing (shruta), thinking (cinta), and cultivation (bhavana) is in accordance, and all names are taken as their condition, it is because it arises from the teaching. The obstructive contact contained in the 'sense bases' (ayatana) takes the internal sense organs and external sense objects as its condition. Thus, generally speaking, 'name and form' (nama-rupa) conditions contact. Furthermore, this name and form, in the present life, until it does not disintegrate, is because 'consciousness' (vijnana) conditions name and form. Moreover, this consciousness, after rebirth, explains that name and form conditions consciousness. It should be known that what is guided by past karma is summarized as name and form and consciousness being mutually dependent. It should be known that consciousness conditions name and form as the later end, until the nature of having conditions, the present five aggregates are the past existence. Old age and death are future experience, observing in reverse, even to consciousness conditioning name and form as the later end, as before observing that future old age and death is its cause, conditioned arising, etc., observing present old age and death is also like this. Contact is the condition for feeling (vedana), the six sense bases are the condition for contact, name and form is the condition for the six sense bases, consciousness and name and form are the condition, or they are mutually conditioned, so it is said that as previously stated, according to what is appropriate, there is the nature of having conditions. Explaining the second gate, in the difficulty of understanding no-self, it says, 'It should be known that this is the path,' language is the path on which the tastes of sentences depend. Bahushruta is the Guardian King of the North, Dhritarashtra is the East, Virudhaka is the South, and Virupaksha is the West. The Sanskrit word Suddhodana, in Tang Chinese, means extremely virtuous and good. Siddhartha, in Tang Chinese, means 'all meanings accomplished,' and is the name of the prince. Explaining the third characteristic, it says, 'For example, non-Buddhists, even to the nature of the experiencer,' consider feeling to be the self, as the experiencer, distinguishing that there is a self, giving rise to views, and establishing. Two, in the desire realm, having already attained detachment from desire, even to thinking that it is the one who has feeling, I can experience, etc. Three, in the third dhyana and above, the subtle feelings of neither pain nor pleasure, they cannot thoroughly understand and distinguish that there is a self. Like this, all the self-views that arise are not reasonable. In general, it is not the first three situations. Why is that? Already...

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下。別破三執。以三種受下破初門。又于第四靜慮已上都無樂受亦無能受樂者。於樂計我我受於樂不應道理。破第二門。又于第四靜慮已上無色定等彼所計我應無覺受者。破第三門。次於四禪已上舍受漸細不能知故即計我非受者故。今破言四禪已上我非受者。若爾彼所計我應無覺受。若無覺受于寂靜應無我慢。謂我寂靜由諸緣起甚深故生如是妄計。內法多聞已下。明依正法弟子離前我見。若有問言如來滅后若有若無皆不記莂或有謂言是無知是無知者。若謂不記是無記是無知者。是大無智。是等雖由俗道漸離繫縛乃至有頂隨眠未斷。又于諸見未斷未伏名離繫有情而有繫縛也。解第四相中。景師云。云何名為有繫有情而離繫縛乃至復于其下續生識處者。外道由於七處計有我住。墜墮七識住下三惡道生。今聖弟子不於七識住中計我。不于惡道續七識處下受生。又復于彼生起識處乃至成阿羅漢等者。今言識處則是七識住。二處則是悲想乃以惡趣。羅漢現身雖有老死。然名從彼而得離系。雖現領受及有名色。然名于彼而得離系。達師又云。後於其下續生識處者。在七識住下底者。所謂三惡道。又復于彼生起識者。第四禪及悲想天。此二處非識所樂住之處。彼于識住者。七識住處也。及於二處者。一云三惡道。二第四定及非想天。

【現代漢語翻譯】 現代漢語譯本 下。破除三種執著。用三種感受來破除初門。而且在第四禪以上根本沒有樂受，也沒有能感受快樂的人。如果對快樂執著于『我』和『我的感受』，這是不合道理的，破除第二門。而且在第四禪以上，以及無色定等等境界中，他們所執著的『我』應該沒有感覺和感受，破除第三門。其次，在四禪以上，舍受逐漸變得細微，因為不能瞭解的緣故，就認為『我』不是感受者。現在破斥說四禪以上『我』不是感受者的觀點。如果這樣，那麼他們所執著的『我』應該沒有感覺和感受。如果沒有感覺和感受，對於寂靜的狀態就不應該有我慢，即『我是寂靜的』這種想法。這是由於各種因緣生起，因為非常深奧的緣故，才產生這樣的虛妄計度。以下的內容，從『內法多聞』開始，說明依止正法的弟子遠離之前的我見。 如果有人問，如來滅度后，是存在還是不存在，都不給予明確的回答。有些人就說這是『無知』，說不回答就是『無知』，這是非常愚蠢的。這些人雖然通過世俗的修行逐漸脫離束縛，乃至到達有頂天，但煩惱的根本（隨眠）還沒有斷除，而且對於各種見解還沒有斷除和降伏，名義上是脫離了束縛的有情，實際上仍然有束縛。解釋第四相的時候，景師說：『怎樣叫做有系的有情而脫離了束縛，乃至又在其下繼續產生意識之處呢？』外道由於在七處執著有『我』存在，所以會墮落到七識住之下的三惡道中。現在聖弟子不在七識住中執著有『我』，也不會在惡道中繼續在七識住之下受生。而且又在那些產生意識之處，乃至成就阿羅漢等等。現在說的『識處』就是七識住，兩個地方指的是悲想天乃至惡趣。阿羅漢雖然在現世有衰老和死亡，但名義上是從那些地方脫離了束縛。雖然顯現領受和有名色，但名義上是從那些地方脫離了束縛。達師又說：『後來在其下繼續產生意識之處』，指的是在七識住的下底，也就是三惡道。『而且又在那些地方產生意識』，指的是第四禪和悲想天。這兩個地方不是意識所樂於居住的地方。『他們對於識住』，指的是七識住之處。『以及在兩個地方』，一種說法是三惡道，另一種說法是第四禪和非想天。

【English Translation】 English version Next, break the three attachments. Use the three types of feelings to break the first gate. Moreover, in the Fourth Dhyana (Fourth Jhana) and above, there is fundamentally no pleasant feeling, nor is there anyone who can experience pleasure. If one clings to 'I' and 'my feeling' in relation to pleasure, it is unreasonable, breaking the second gate. Furthermore, in the Fourth Dhyana and above, as well as in the Formless Realms (Arupa-dhatu) and so on, the 'I' that they cling to should have no sensation or feeling, breaking the third gate. Next, in the Four Dhyanas and above, the feeling of equanimity (upeksa) gradually becomes subtle, and because it cannot be understood, it is assumed that 'I' am not the experiencer of feelings. Now, refute the view that 'I' am not the experiencer of feelings in the Four Dhyanas and above. If that is the case, then the 'I' that they cling to should have no sensation or feeling. If there is no sensation or feeling, there should be no conceit (mana) regarding the state of tranquility, i.e., the thought 'I am tranquil'. This arises from various conditions, and because it is very profound, such a false conception arises. The following content, starting from 'extensive learning in the inner Dharma', explains how disciples who rely on the correct Dharma are free from the previous view of self (Atma-drishti). If someone asks whether the Tathagata (Thus Come One) exists or does not exist after Nirvana (extinguishment), no definite answer is given. Some people then say that this is 'ignorance', saying that not answering is 'ignorance', which is very foolish. Although these people gradually detach themselves from bondage through worldly practice, even reaching the Peak of Existence (Bhavagra), the root of afflictions (anusaya) has not yet been severed, and they have not yet severed and subdued their various views. They are nominally beings who have detached themselves from bondage, but in reality, they still have bondage. Explaining the fourth characteristic, Master Jing said: 'What is called a sentient being with bondage who has detached themselves from bondage, and even continues to generate consciousness in the lower realms?' Because non-Buddhists cling to the existence of 'I' in the seven abodes of consciousness (sapta vijnana sthiti), they will fall into the three evil realms below the seven abodes of consciousness. Now, holy disciples do not cling to 'I' in the seven abodes of consciousness, nor will they continue to be born in the evil realms below the seven abodes of consciousness. Moreover, they generate consciousness in those places, even attaining Arhatship (worthy one) and so on. Now, the 'place of consciousness' refers to the seven abodes of consciousness, and the two places refer to the Heaven of Compassionate Thought (Karuna-citta) and even the evil realms. Although Arhats have old age and death in this life, they are nominally detached from those places. Although they manifest reception and have name and form (nama-rupa), they are nominally detached from those places. Master Da also said: 'Later, the place where consciousness continues to arise below' refers to the bottom of the seven abodes of consciousness, which is the three evil realms. 'Moreover, consciousness arises in those places' refers to the Fourth Dhyana and the Heaven of Compassionate Thought. These two places are not places where consciousness delights to dwell. 'They regarding the abode of consciousness' refers to the place of the seven abodes of consciousness. 'And in the two places', one explanation is the three evil realms, and the other explanation is the Fourth Dhyana and the Heaven of Neither Perception Nor Non-Perception (Naivasamjnanasamjnayatana).

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有繫有情而離繫縛者。方便道資糧道位中。諸聖弟子已伏我見。故云離系。然未離隨眠系。故云有系。其中有系無系不可了知。故言難了知也。大門第二。解二諦等。先頌列七門。一果。二世俗勝義。三法爾。四此作等。五大空。六分別。七自作。長行釋中。初解異門。愚與智殊。故名異門。言二種根本煩惱者。無明及愛也。第二解二諦。初總辨聖者了二諦故不起我執。次別辨二諦善巧。言亦無不作有吉祥義者。謂無不作善因而有果義也。第三又于識觸受等已下。凡釋經中諸句。景師解云又于識觸受想思身歷觀為苦者。略不舉名色六處。由因集故如其所集者。苦亦集起。由因滅故如其所滅者。苦亦滅也。由盡所有如所有故隨其次第者。前說謂由定地世間作意修習如是作意因緣等。則是由盡所有。今于聖諦入現觀時等。則是如所有性。又有學慧名入世間出沒妙慧者。出於生死之次沒也。泰師云。于諸緣起善巧多聞聖弟子如實了知世俗勝義二諦道理說智別名。謂一善見乃至十抉擇慧。第三解法爾。景師解云。由二因緣乃至諸所流轉故者。或緣生體唯一物體性可起。待緣而起。故名緣起。藉緣而生。故名緣生。又釋因是緣起。果是緣生。謂無明是緣起。行是緣生等。于緣起緣生法中建立二分。謂如所流轉故諸所流轉故下。解

【現代漢語翻譯】 現代漢語譯本 有繫有情而離繫縛者：指在方便道和資糧道位的聖弟子，他們已經降伏了我見（Sanskrit: ātma-dṛṣṭi，認為存在永恒不變的『我』的錯誤見解），所以說『離系』。然而，他們尚未脫離隨眠煩惱（Sanskrit: anuśaya，潛在的煩惱），所以說『有系』。這些人中，有的有系，有的無系，難以完全瞭解，所以說是『難了知』。 大門第二：解釋二諦（Sanskrit: satya-dvaya，真諦和俗諦）等。首先用頌文列出七個要點：一、果；二、世俗勝義；三、法爾（事物本來的性質）；四、此作等；五、大空（Sanskrit: mahā-śūnyatā，一切皆空的道理）；六、分別；七、自作。接下來的長行解釋中，首先解釋『異門』。愚者與智者不同，所以稱為『異門』。所說的兩種根本煩惱，指的是無明（Sanskrit: avidyā，對事物真相的無知）和愛（Sanskrit: tṛṣṇā，貪愛）兩種。 第二，解釋二諦。首先總的說明聖者因爲了解二諦，所以不會生起我執。其次分別說明善巧二諦。『亦無不作有吉祥義者』，意思是說沒有不作善因而能得到好結果的道理。 第三，在『又于識觸受等已下』，凡是解釋經文中的句子，景師解釋說：『又于識（Sanskrit: vijñāna，識別作用）、觸（Sanskrit: sparśa，感覺）、受（Sanskrit: vedanā，感受）、想（Sanskrit: saṃjñā，概念）、思（Sanskrit: cetanā，意志）、身歷觀為苦者』，這裡省略了名色（Sanskrit: nāmarūpa，精神和物質）、六處（Sanskrit: ṣaḍāyatana，六根）沒有提及。『由因集故如其所集者』，苦（Sanskrit: duḥkha，痛苦）也隨之集起。『由因滅故如其所滅者』，苦也隨之滅除。『由盡所有如所有故隨其次第者』，前面所說的是通過在定地（Sanskrit: dhyāna-bhūmi，禪定境界）以世間作意（Sanskrit: laukika-manaskāra，世俗的思維方式）修習，像這樣作意的原因和條件等等，就是『由盡所有』。現在在證悟聖諦（Sanskrit: ārya-satya，四聖諦）時等等，就是『如所有性』。又有學慧（Sanskrit: śaikṣa-prajñā，還在學習階段的智慧）名為入世間出沒妙慧，指的是出於生死輪迴的次第。泰師說，對於諸緣起（Sanskrit: pratītyasamutpāda，因緣生法）善巧多聞的聖弟子，如實了知世俗勝義二諦的道理，說明智慧的別名，指的是一善見乃至十抉擇慧。 第三，解釋法爾。景師解釋說：『由二因緣乃至諸所流轉故者』，或者緣生體（Sanskrit: pratītyasamutpanna，依因緣而生的事物）唯一物體性可以生起，依賴因緣而生起，所以名為緣起。憑藉因緣而生，所以名為緣生。又解釋說，因是緣起，果是緣生，比如無明是緣起，行（Sanskrit: saṃskāra，行為）是緣生等等。在緣起緣生法中建立二分，就是『如所流轉故諸所流轉故』下面進行解釋。

【English Translation】 English version Those who are bound yet liberated: This refers to the noble disciples in the Paths of Application and Accumulation, who have subdued their view of self (Sanskrit: ātma-dṛṣṭi, the erroneous view of a permanent and unchanging 'self'), hence the term 'liberated'. However, they have not yet detached themselves from latent afflictions (Sanskrit: anuśaya, dormant defilements), hence the term 'bound'. Among these, some are bound, and some are unbound, which is difficult to fully comprehend, hence the term 'difficult to understand'. The Second Great Gate: Explaining the Two Truths (Sanskrit: satya-dvaya, conventional and ultimate truth), etc. First, the seven key points are listed in verse: 1. Result; 2. Conventional and Ultimate; 3. Suchness (the inherent nature of things); 4. This action, etc.; 5. Great Emptiness (Sanskrit: mahā-śūnyatā, the principle that all is empty); 6. Discrimination; 7. Self-action. In the following prose explanation, the 'Different Gate' is explained first. The foolish and the wise are different, hence it is called 'Different Gate'. The two fundamental afflictions mentioned refer to ignorance (Sanskrit: avidyā, unawareness of the true nature of things) and craving (Sanskrit: tṛṣṇā, attachment). Second, explaining the Two Truths. First, it is generally stated that noble ones do not generate self-grasping because they understand the Two Truths. Secondly, the skillful means of the Two Truths are explained separately. 'There is no auspicious meaning in not acting', meaning that there is no principle of not doing good deeds and obtaining good results. Third, in 'Furthermore, regarding consciousness, contact, sensation, etc. below', whenever sentences in the scriptures are explained, Master Jing explains: 'Furthermore, regarding consciousness (Sanskrit: vijñāna, the function of discernment), contact (Sanskrit: sparśa, feeling), sensation (Sanskrit: vedanā, feeling), conception (Sanskrit: saṃjñā, concept), volition (Sanskrit: cetanā, volition), experiencing suffering in the body', here name and form (Sanskrit: nāmarūpa, mind and matter), and the six sense bases (Sanskrit: ṣaḍāyatana, six sense organs) are omitted. 'Because the cause is accumulated, as it is accumulated', suffering (Sanskrit: duḥkha, suffering) also arises accordingly. 'Because the cause is extinguished, as it is extinguished', suffering is also extinguished accordingly. 'Because of the exhaustive and the real, in their respective order', what was said earlier was through cultivating with worldly attention (Sanskrit: laukika-manaskāra, mundane way of thinking) in the meditative realm (Sanskrit: dhyāna-bhūmi, meditative state), the causes and conditions of such attention, etc., is 'because of the exhaustive'. Now, when realizing the Noble Truths (Sanskrit: ārya-satya, Four Noble Truths), etc., it is 'suchness'. Furthermore, the wisdom of a learner (Sanskrit: śaikṣa-prajñā, wisdom still in the learning stage) is called the wonderful wisdom of entering and exiting the world, referring to the order of exiting from the cycle of birth and death. Master Tai said that for noble disciples who are skilled in the arising of conditions (Sanskrit: pratītyasamutpāda, dependent origination) and have heard much, truly understanding the principles of the conventional and ultimate Two Truths, explaining the different names of wisdom, referring to one good view to ten decisive wisdoms. Third, explaining Suchness. Master Jing explains: 'Because of the two causes and conditions, even all that flows', or the entity of dependent origination (Sanskrit: pratītyasamutpanna, things that arise depending on conditions), only one physical property can arise, depending on conditions to arise, so it is called dependent origination. Relying on conditions to arise, so it is called arising from conditions. It is also explained that the cause is dependent origination, and the result is arising from conditions, such as ignorance is dependent origination, action (Sanskrit: saṃskāra, action) is arising from conditions, etc. Establishing two parts in the Dharma of dependent origination and arising from conditions, that is, 'as it flows, therefore all that flows' is explained below.

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二分。此中有十二支如其所應稱理因果次第流轉者。則解如所流轉。又此稱理因果次第。無始時來展轉安立名為法性。現名法住過名法定。當名法如性等。此解諸所流轉。達師云。此中緣起道理有無佛性相常住故。曰法爾也。二因緣者。一如所流轉謂緣起也。二諸所流轉謂緣生也二差別者。一能生因謂緣起也。二所生果謂緣生也。上來總釋緣起。當知已下別釋差別。又此稱理已下。釋經中法爾之別名。又此二種善巧者。一云因果二也。二云真俗二諦善巧也。第四解此作等。一由因果相屬一故者。釋非余作余受。諸行相續前後異故者。釋非自作受。二者所餘作者受者不可得故者。作受主者不可得。第五解大空。景師等云。補特迦羅無我者至不可得故者。謂離緣生行外無有實我也。法無我者至無常故者。欲者欲似此門則行非我名無我行。前就行外無人。名為空行。然文中說法無我者。謂則一切緣生諸行非真實有除其法義名法無我。亦可后空則法無人名法無我前明行外無人名補特迦羅無我。后解順文。可知真如名如實效能知真如名無倒性者。則無分別智。第六解分別。由二因緣當知施設所有緣起。總標別釋。一如所有性二盡所有性者。如此二門或唯約真如義說。此唯就行。次明此二。或理為如所有事為盡所有。今此文中唯就

【現代漢語翻譯】 現代漢語譯本：二分。這裡面有十二支，按照它們應有的方式，稱合道理的因果次第流轉。那麼，就理解這種流轉。而且，這種稱合道理的因果次第，從無始以來輾轉安立，名為法性（Dharmata，事物本來的性質）。現在名為法住（Dharmasthiti，法的住立），過去名為法定（Dharmaniyamata，法的決定性），將來名為法如性等。這解釋了諸所流轉。達師說：『這裡面緣起的道理，因為沒有佛性（Buddha-nature）的相是常住的，所以說是法爾（Dharmata，事物本來的樣子）。』二因緣是：一、如所流轉，指的是緣起（Pratītyasamutpāda， dependent origination）。二、諸所流轉，指的是緣生（Pratītyasamutpanna，dependently originated）。二差別是：一、能生因，指的是緣起。二、所生果，指的是緣生。上面總的解釋了緣起，應當知道下面分別解釋差別。而且，這種稱合道理以下，解釋經中法爾的別名。而且，這兩種善巧是：一說是因果二者。二說是真俗二諦（Two Truths，conventional truth and ultimate truth）的善巧。第四，解釋此作等。一、由於因果相互關聯是一體的，解釋了不是其餘的造作其餘的承受。諸行相續前後不同，解釋了不是自己造作自己承受。二者，其餘的作者、受者不可得，造作者和承受的主體不可得。第五，解釋大空（Mahāśūnyatā，great emptiness）。景師等人說：『補特伽羅（Pudgala，person）無我（Anātman，no-self），乃至不可得，指的是離開緣生的行之外，沒有真實的我也。法無我（Dharma-anātman，no-dharma）乃至無常，想要類似這個門，那麼行不是我，名為無我行。前面就在行之外沒有人，名為空行。』然而，文中說法無我，指的是一切緣生的諸行不是真實有的，除去它的法義，名為法無我。也可以後面空，那麼法沒有人，名為法無我，前面說明行之外沒有人，名為補特迦羅無我。後面解釋順著文義。可知真如（Tathātā，suchness）名為如實性，能知真如名為無倒性，那麼就是無分別智（Nirvikalpa-jñāna，non-discriminating wisdom）。第六，解釋分別。由於兩種因緣，應當知道施設所有緣起。總的標明，分別解釋。一、如所有性（Yathāvadbhūtatā，reality as it is），二、盡所有性（Yāvadbhūtatā，totality of reality），像這兩種門，或者僅僅就真如的意義來說。這僅僅就在行。其次說明這兩種。或者理是如所有，事是盡所有。現在這篇文章中僅僅就

【English Translation】 English version: Division into two. Herein are the twelve branches, flowing in accordance with their proper and reasonable order of cause and effect. Then, understand this flow. Moreover, this reasonable order of cause and effect, established through beginningless time, is called Dharmata (the nature of things). Now it is called Dharmasthiti (the abiding of Dharma), in the past it is called Dharmaniyamata (the fixedness of Dharma), and in the future it is called Dharma-tathata, etc. This explains all that flows. Master Da said: 'Within this principle of dependent origination, because there is no Buddha-nature (Buddha-nature) whose characteristic is permanence, it is called Dharmata (the way things are).』 The two causes and conditions are: first, 'as it flows' refers to Pratītyasamutpāda (dependent origination). Second, 'all that flows' refers to Pratītyasamutpanna (dependently originated). The two differences are: first, the cause that can produce refers to dependent origination. Second, the effect that is produced refers to dependently originated. The above is a general explanation of dependent origination; it should be known that the following separately explains the differences. Moreover, 'this reasonable' and below explain the different names of Dharmata in the sutra. Moreover, these two kinds of skillful means are: one says they are the two of cause and effect. The second says they are the skillful means of the Two Truths (conventional truth and ultimate truth). Fourth, explain 'this action' etc. First, 'because cause and effect are related as one' explains that it is not that others act and others receive. 'Because the continuum of actions is different before and after' explains that it is not that one acts and receives oneself. Second, 'the remaining actor and receiver are unobtainable' means that the actor and the subject who receives are unobtainable. Fifth, explain Mahāśūnyatā (great emptiness). Master Jing and others said: 'Pudgala (person) Anātman (no-self), up to being unobtainable, refers to that apart from dependently originated actions, there is no real self.' 'Dharma-anātman (no-dharma) up to impermanence, wanting to be similar to this gate, then actions are not self, called no-self actions. Previously, there was no person outside of actions, called empty actions.' However, the text says Dharma-anātman, referring to that all dependently originated actions are not truly existent, removing its Dharma meaning, called Dharma-anātman. It can also be that the emptiness is behind, then the Dharma has no person, called Dharma-anātman, previously explaining that there is no person outside of actions, called Pudgala Anātman. The later explanation follows the meaning of the text. It can be known that Tathātā (suchness) is called reality as it is, and being able to know Tathātā is called non-inverted nature, then it is Nirvikalpa-jñāna (non-discriminating wisdom). Sixth, explain discrimination. Due to two causes and conditions, it should be known that all dependent origination is established. General indication, separate explanation. First, Yathāvadbhūtatā (reality as it is), second, Yāvadbhūtatā (totality of reality), like these two gates, or only speaking in terms of the meaning of Tathata. This is only in terms of actions. Next, explain these two. Or the principle is reality as it is, and the matter is totality of reality. Now in this text, only concerning

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事辨。無明行等因果相稱。名如所有。又此無明緣行等種種差別皆盡分別。名盡所有。第七解自作。景師云。言受所得愛攝受也。愛亦不應理者渴愛猶是希求。明受不自希求。自生受體。亦是神我攝他受領。達師述三藏依釋論解。由喜集故受集如前。如前者前諸法無實作用故。無有自作攝受他者。無我神我攝受他受。若言他作者。不應道理。無有神我故。故釋論云。亦如前言。如前者無有神我故。無作他世。前之三種惡因論邊者。一自作。二他作。三俱。並不當理。故云惡因論也后之一種無因論邊者。成四句無因生也。

瑜伽論記卷第二十三(之下終) 大正藏第 42 冊 No. 1828 瑜伽論記

瑜伽論記卷第二十四(之上)(論本第九十四至九十六)

釋遁倫集撰

論本第九十四

大文第三。解觸為緣等。先頌列十門。一觸緣。二見圓滿。三實。四解。五不愛樂。六法住智。七精進。八生處等中有二複次也。長行釋中。初解觸緣大意。因觸生受既現可得。何須妄計自作苦樂及他作等。二解見圓滿。若有棄捨無因惡因於五因中得正見名見滿下。以三緣來釋見滿。謂一于正法及毗奈耶不可轉故。二亦得名為成正直見。由於涅槃意樂凈故。三亦名成就於佛證凈。于所知境智清

【現代漢語翻譯】 現代漢語譯本： 事辨：對於無明（avidyā，佛教中的根本煩惱，指對事物真相的無知）行等因果關係的如實認知，稱為『如所有』。此外，對於無明緣行等種種差別的完全理解和分辨，稱為『盡所有』。 第七，解釋『自作』。景師說：『言受所得愛攝受也。』意思是感受是由愛所攝取的。如果說愛是不合理的，因為渴愛仍然是一種希求，但感受並非自己希求而生，而是自然產生的感受體。如果說是神我攝取他人的感受，這也是不合理的。達師依據《釋論》解釋說：『由喜集故受集如前。』如同前面所說，一切法沒有真實的作用，因此沒有自己造作、攝受他人的情況，也沒有我或神我攝取他人感受的情況。如果說是他人造作，那也是不合理的，因為沒有神我。所以《釋論》說：『亦如前言。』如同前面所說，沒有神我，因此沒有造作者和來世。前面所說的三種惡因論，即自作、他作、俱作，都是不合理的，所以稱為惡因論。後面的一種無因論，則落入了四句無因生的謬論。

《瑜伽師地論記》卷第二十三（下終） 《大正藏》第42冊 No. 1828 《瑜伽師地論記》

《瑜伽師地論記》卷第二十四（上）（論本第九十四至九十六）

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論本第九十四

大文第三，解釋『觸為緣』等。首先以頌文列出十個方面：一、觸緣；二、見圓滿；三、實；四、解；五、不愛樂；六、法住智；七、精進；八、生處等，其中有兩次『複次』。長行釋文中，首先解釋『觸緣』的大意：既然因觸而生受是顯而易見的，為什麼還要妄加推測是自己造作苦樂或者他人造作等？其次解釋『見圓滿』：如果有人捨棄無因惡因，在五因中獲得正見，就稱為『見圓滿』。下面以三種因緣來解釋『見圓滿』：一、對於正法和毗奈耶（vinaya，戒律）不可動搖；二、也可以稱為成就正直見，因為對於涅槃（nirvāṇa，佛教術語，指解脫）的意樂清凈；三、也可以稱為成就對於佛的證凈，因為對於所知境的智慧清明。

【English Translation】 English version: Explanation of Matters. The appropriate relationship between cause and effect, such as ignorance (avidyā, fundamental affliction in Buddhism, referring to ignorance of the truth of things) and actions, is called 'as it is'. Furthermore, the complete understanding and differentiation of all the various differences such as ignorance conditioning actions, is called 'exhaustive as it is'. Seventh, explaining 'self-made'. Jing Shi said: 'The statement 'feeling is received, obtained, and embraced by love' means that feeling is embraced by love. If love is said to be unreasonable, because craving is still a kind of seeking, but feeling is not self-sought, but a naturally arising feeling entity. If it is said that the self grasps the feelings of others, this is also unreasonable. Da Shi explained based on the Shastra: 'Because of the accumulation of joy, feeling accumulates as before.' As mentioned before, all dharmas have no real function, therefore there is no self-making, grasping of others, nor is there a self or atman grasping the feelings of others. If it is said that others make it, that is also unreasonable, because there is no atman. Therefore, the Shastra says: 'Also as said before.' As mentioned before, there is no atman, therefore there is no maker and no future life. The three kinds of evil cause theories mentioned earlier, namely self-made, other-made, and both-made, are all unreasonable, so they are called evil cause theories. The latter kind of causeless theory falls into the fallacy of four sentences of causeless arising.

Yogācārabhūmi-śāstra-bhāṣya (瑜伽師地論記) Scroll 23 (End of Lower Section) Taishō Tripiṭaka Volume 42, No. 1828, Yogācārabhūmi-śāstra-bhāṣya (瑜伽師地論記)

Yogācārabhūmi-śāstra-bhāṣya (瑜伽師地論記) Scroll 24 (Beginning of Upper Section) (Treatise Text 94 to 96)

Compiled and Written by Shi Dunlun

Treatise Text 94

Major Section Three, explaining 'contact as a condition', etc. First, the ten aspects are listed in verse: 1. Contact as a condition; 2. Perfection of view; 3. Reality; 4. Understanding; 5. Non-attachment; 6. Wisdom of the abiding of dharma; 7. Diligence; 8. Place of birth, etc., with two instances of 'furthermore'. In the prose explanation, first, the general meaning of 'contact as a condition' is explained: Since feeling arises from contact is obvious, why speculate that suffering and joy are self-made or other-made, etc.? Second, 'perfection of view' is explained: If someone abandons causelessness and evil causes, and obtains right view among the five causes, it is called 'perfection of view'. Below, three conditions are used to explain 'perfection of view': 1. Being unshakable in the correct Dharma and Vinaya (vinaya, monastic rules); 2. It can also be called achieving upright view, because the intention for Nirvana (nirvāṇa, Buddhist term for liberation) is pure; 3. It can also be called achieving pure faith in the Buddha, because the wisdom regarding the knowable realm is clear.

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凈故。由此三緣如其次第名于正法趣曏者。是初親近。第二及與正證。第三次第配前三緣。云何已下方釋五因。一惡趣因。即三惡業及不善根。即貪瞋癡。五清凈因謂諦緣起者。即能緣智為清凈因。第三解實門。景師合二複次。為第三實解門。今但不依。達師云。問何故實境門中不說識及名色耶。答說在所說中。厭斷界離欲者。無慾界滅界。名句文身名為法界者。一從最清凈法界流故。從因亦名法界。二依此修能證法界。從果亦名法界。三詮法界亦名法界。復以如是差別已下。解有為差別之名義也。第四解解門。景師云。有異門記別者至無一疑惑者。意有所為名有異門。無異門記者。謂作是記我生已盡等更無異兼。智記別者。云何知見。彼生已盡下。答便記別言生緣盡故彼生已盡。又即已下。因解第六別記別。謂即記別彼因緣有者。即有緣生。又復記別彼生因緣因緣諸取者。取緣有也。又復記別此諸取相如實知故如實見故令取無有者。別記斷取也。卻解第五忍記已。方解第四斷記別。一切貪愛因緣皆盡。此斷記別即別記別。別記貪斷。故此總記別當知略由三種行相謂佛所說諸結我皆無有名初總記。第二總記一切惡不善法不漏於心。第三自無一切憍慢。達師云。有異門記別者。如別時意樂等。我於今者無一疑惑者。非但

【現代漢語翻譯】 現代漢語譯本 凈故（清凈的緣故）。由此三種因緣按照順序被稱為趨向正法者，這是最初的親近，第二是正證，第三是依次配合前面的三種因緣。如何以下解釋五種因：一是惡趣因，即三種惡業以及不善根，也就是貪、嗔、癡。五種清凈因是指諦緣起者，即能緣之智作為清凈因。第三是解實門。景法師將兩個『複次』合併，作為第三個實解門，現在不依從這種說法。達法師說：『問：為什麼在實境門中不說識和名色呢？』答：『因為它們已經在所說之中了。』厭離斷界（對欲界的厭離和斷除）意味著無慾界和滅界。名句文身被稱為法界，原因有三：一是從最清凈的法界流出，從因上來說也稱為法界；二是依靠此修行能夠證得法界，從果上來說也稱為法界；三是詮釋法界也稱為法界。再以『如是差別』以下，解釋有為差別的名義。第四是解解門。景法師說：『有異門記別者至無一疑惑者』，意有所為稱為有異門，沒有異門記別者，是指作這樣的記別：『我生已盡』等，不再有其他的兼雜。智記別者，『云何知見，彼生已盡下』，回答說便記別說因為生緣已盡，所以彼生已盡。又即以下，因解第六別記別，是指記別彼因緣有者，即有緣生。又復記別彼生因緣因緣諸取者，是指取緣有。又復記別此諸取相如實知故如實見故令取無有者，是別記斷取。先解釋第五忍記，然後解釋第四斷記別。一切貪愛因緣皆盡，此斷記別即別記別，別記貪斷。因此總記別應當知道略由三種行相，即佛所說諸結我皆無有名初總記。第二總記一切惡不善法不漏於心。第三自無一切憍慢。達法師說：『有異門記別者，如別時意樂等。我於今者無一疑惑者』，不僅僅是這樣。

【English Translation】 English version Pure thus (because of purity). These three causes, in order, are called those who approach the Right Dharma. This is the initial approach, the second is Right Attainment, and the third is sequentially matched with the preceding three causes. How to explain the five causes below: First, the cause of evil destinies, namely the three evil deeds and unwholesome roots, which are greed, hatred, and delusion. The five causes of purity refer to those who contemplate the Truth of Dependent Origination, that is, the wisdom that contemplates as the cause of purity. The third is the Gate of Understanding Reality. Dharma Master Jing combines the two 'moreover' as the third Gate of Understanding Reality, but now I do not follow this view. Dharma Master Da said: 'Question: Why are consciousness and name and form not mentioned in the Gate of Real Realm?' Answer: 'Because they are already included in what has been said.' Disgust and severance of the realm (disgust and severance of the desire realm) means the realm without desire and the realm of cessation. Names, phrases, and body of letters are called the Dharma Realm for three reasons: First, because they flow from the purest Dharma Realm, they are also called the Dharma Realm from the perspective of cause; second, because relying on this practice can realize the Dharma Realm, they are also called the Dharma Realm from the perspective of result; third, explaining the Dharma Realm is also called the Dharma Realm. Furthermore, from 'such differences' onwards, the names and meanings of conditioned differences are explained. Fourth is the Gate of Understanding. Dharma Master Jing said: 'Those who have different means of distinguishing to those who have no doubts', having intentions is called having different means, those who do not have different means of distinguishing refer to making such a distinction: 'My birth is exhausted,' etc., there are no other mixtures. Those who distinguish with wisdom, 'How to know and see, his birth is exhausted below', answer that they distinguish and say that because the cause of birth is exhausted, therefore his birth is exhausted. Furthermore, from below, because of explaining the sixth separate distinction, it refers to distinguishing those who have causes and conditions, that is, arising from conditions. Furthermore, distinguishing those who take the causes and conditions of birth, refers to taking the conditions as existing. Furthermore, distinguishing that these characteristics of taking are truly known and truly seen, so that taking does not exist, is separately distinguishing the severance of taking. First explain the fifth forbearance record, then explain the fourth severance distinction. All causes and conditions of greed and love are exhausted, this severance distinction is a separate distinction, separately distinguishing the severance of greed. Therefore, this general distinction should be known to be briefly due to three aspects, namely the Buddha said that all knots I have no name, the initial general record. The second general record is that all evil and unwholesome dharmas do not leak into the mind. The third is that there is no arrogance in oneself. Dharma Master Da said: 'Those who have different means of distinguishing, such as different intentions at different times, etc. I have no doubts today', it is not only like this.

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聽聞即得無疑。故云有異門。又即于別記者已下。因智記別便越釋第六別記彼因緣有者。前智記別中雲生緣盡故。言生緣者有支也。今此云生支家因緣者。所謂有支故云因緣者也。又復記彼生因緣因緣諸取者。又復推尋有支家因緣者。所謂取支也。此即因緣宗因緣。故云因緣因緣也。上來明起作分觀。又復記別此諸取相已下。明還滅觀。總記別者。卻釋第五總記別。還牒智記別文也。斷記別者。更卻釋第四斷記別。第五解不愛樂。初總標列愛樂不愛樂。后問答釋。第六解法住智及涅槃智。是見道已前法住智。是觀四諦。不同小論。言四圓滿者。如下當辨。第七解精進門。先辨觀六圓滿能發精進。后明由四種相名善說法。前中。初總舉徴列。后能別釋。于中有二。初釋六種圓滿之相。后明諸聰慧者勤精進住。于中復二。先辨精進修行。第二懈怠精進相對以辨得失。就明精進勝利中。先對前總舉二利。此精進者下。第二隨難解釋即開三章。下次第解。前二可解。辨俱義中。先問次答。答中有二。一自義。二他義。中有四句。第四句即於前三句隨逐無斷。故云大修廣。第八解生處。如文可解。第九解猶預門。即是頌中等字所取之初複次也。達師等云。多聞諸聖弟子。是異生也。雖是凡夫。學聖法故云聖弟子。若除卻多聞兩字

【現代漢語翻譯】 現代漢語譯本 聽聞佛法就能立即獲得無疑的信心。所以說存在『異門』（不同的途徑）。『又即于別記者已下』，因為智慧能夠分別記錄，所以超越了第六『別記彼因緣有者』（分別記錄那些因緣存在的事物）。前面在智慧分別記錄中說『生緣盡故』（因為生緣已經窮盡）。所說的『生緣』，指的是『有支』（存在的因素）。現在這裡說『生支家因緣者』，就是指『有支』，所以說『因緣者』。『又復記彼生因緣因緣諸取者』，又進一步推尋『有支』的因緣，指的就是『取支』（執取的因素）。這便是因緣宗的因緣，所以說『因緣因緣』。上面闡明了『起作分觀』（觀察事物生起和運作的部分）。『又復記別此諸取相已下』，闡明『還滅觀』（觀察事物如何止息）。『總記別者』，是回頭解釋第五『總記別』（總體分別記錄）。還是重複智慧分別記錄的內容。『斷記別者』，是再次回頭解釋第四『斷記別』（斷除分別記錄）。第五部分解釋『不愛樂』（不貪愛）。開始總的標明列出愛樂和不愛樂，後面通過問答來解釋。第六部分解釋『法住智』（對法的安住的智慧）以及『涅槃智』（對涅槃的智慧）。『法住智』是在見道（證悟的第一階段）之前的智慧，是觀察四諦（苦、集、滅、道）。這與小乘的論述不同。所說的『四圓滿者』，如下面將要辨析。第七部分解釋『精進門』（精進的方法）。先辨析觀察六種圓滿能夠引發精進，後面闡明由於四種相而被稱為善於說法。前面一部分中，先總的提出問題並列舉，後面能夠分別解釋。其中有兩部分，先解釋六種圓滿的相，後面闡明那些聰慧的人勤奮精進地安住。其中又分為兩部分，先辨析精進修行，第二部分通過懈怠和精進的對比來辨別得失。在闡明精進的勝利中，先針對前面總的提出的兩種利益。『此精進者下』，第二部分隨著提出的問題進行解釋，即展開為三個章節，下面依次解釋。前面兩個可以理解。在辨析『俱義』（共同的意義）中，先提問，然後回答。回答中有兩部分，一是自義（自身的意義），二是他義（其他的意義）。其中有四句話，第四句話就是對前面三句話的隨順和延續，沒有間斷，所以說『大修廣』（大大地修行和擴充套件）。第八部分解釋『生處』（產生的地方），如經文所說可以理解。第九部分解釋『猶預門』（猶豫的方法），就是頌文中的『等』字所包含的『初複次』（首先，再次）。達師等人說，『多聞諸聖弟子』（聽聞很多的聖弟子的教誨），是『異生』（還沒有證悟的人）。雖然是凡夫，因為學習聖法，所以稱為『聖弟子』。如果去掉『多聞』兩個字

【English Translation】 English version Hearing the Dharma immediately leads to unwavering faith. Therefore, it is said that there are 'different gates' (different paths). '又即于別記者已下' (yòu jí yú bié jì zhě yǐ xià), because wisdom can distinguish and record, it surpasses the sixth '別記彼因緣有者' (bié jì bǐ yīnyuán yǒu zhě) (distinguishing and recording those things that exist due to causes and conditions). Earlier, in the wisdom's distinguishing and recording, it was said '生緣盡故' (shēng yuán jìn gù) (because the causes of birth are exhausted). The '生緣' (shēng yuán) referred to is '有支' (yǒu zhī) (the factors of existence). Now here it says '生支家因緣者' (shēng zhī jiā yīnyuán zhě), which refers to '有支' (yǒu zhī), so it is said '因緣者' (yīnyuán zhě). '又復記彼生因緣因緣諸取者' (yòu fù jì bǐ shēng yīnyuán yīnyuán zhū qǔ zhě), further exploring the causes and conditions of '有支' (yǒu zhī), which refers to '取支' (qǔ zhī) (the factors of grasping). This is the cause and condition of the 因緣宗 (yīnyuán zōng) (school of causality), so it is said '因緣因緣' (yīnyuán yīnyuán). The above clarifies the '起作分觀' (qǐ zuò fēn guān) (observation of the arising and functioning of things). '又復記別此諸取相已下' (yòu fù jì bié cǐ zhū qǔ xiàng yǐ xià), clarifies the '還滅觀' (huán miè guān) (observation of how things cease). '總記別者' (zǒng jì bié zhě), is looking back to explain the fifth '總記別' (zǒng jì bié) (overall distinguishing and recording). It still repeats the content of the wisdom's distinguishing and recording. '斷記別者' (duàn jì bié zhě), is again looking back to explain the fourth '斷記別' (duàn jì bié) (cutting off distinguishing and recording). The fifth part explains '不愛樂' (bù ài lè) (non-attachment). It begins by generally stating attachment and non-attachment, and later explains through questions and answers. The sixth part explains '法住智' (fǎ zhù zhì) (wisdom of abiding in the Dharma) and '涅槃智' (niè pán zhì) (wisdom of Nirvana). '法住智' (fǎ zhù zhì) is the wisdom before 見道 (jiàn dào) (the first stage of enlightenment), which is observing the Four Noble Truths (苦、集、滅、道) (kǔ, jí, miè, dào). This is different from the treatises of the Hinayana. The '四圓滿者' (sì yuánmǎn zhě) (four perfections) mentioned will be analyzed below. The seventh part explains '精進門' (jīng jìn mén) (the method of diligence). First, it analyzes that observing the six perfections can trigger diligence, and later it clarifies that due to the four characteristics, it is called skillful in teaching the Dharma. In the first part, it first generally raises the question and lists them, and later it can explain them separately. There are two parts, first explaining the characteristics of the six perfections, and later clarifying that those intelligent people diligently and vigorously abide. It is further divided into two parts, first analyzing diligent practice, and the second part distinguishes the gains and losses by comparing laziness and diligence. In clarifying the victory of diligence, it first addresses the two benefits mentioned in the general introduction. '此精進者下' (cǐ jīng jìn zhě xià), the second part explains according to the questions raised, which unfolds into three chapters, which will be explained in order below. The first two can be understood. In analyzing '俱義' (jù yì) (common meaning), first ask a question, then answer. There are two parts to the answer, one is 自義 (zì yì) (self-meaning), and the other is 他義 (tā yì) (other-meaning). There are four sentences in it, and the fourth sentence is the following and continuation of the previous three sentences, without interruption, so it is said '大修廣' (dà xiū guǎng) (greatly cultivate and expand). The eighth part explains '生處' (shēng chù) (the place of birth), which can be understood as stated in the scriptures. The ninth part explains '猶預門' (yóu yù mén) (the method of hesitation), which is the '初複次' (chū fù cì) (first, again) contained in the word '等' (děng) (etc.) in the verse. 達師 (Dá shī) and others said that '多聞諸聖弟子' (duō wén zhū shèng dì zǐ) (disciples who have heard a lot of the teachings of the saints) are '異生' (yì shēng) (those who have not yet attained enlightenment). Although they are ordinary people, because they study the holy Dharma, they are called '聖弟子' (shèng dì zǐ) (holy disciples). If you remove the words '多聞' (duō wén) (heard a lot)

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即是真實聖人也。此文證知也。第十解苦惱門。是等字所取之後複次也。言復如有一乃至名第三人者。此文明學人猶造資糧業。但造滿業。大門第四。解有滅等。先頌列六門。一有滅。二若沙門婆羅門。三后智。四流轉。五來往。六佛順逆。長行釋中初解有滅門。景師云。諸學見跡已於見惑滅處身慧俱證。而於修惑未滅之處擇滅見之身未能證。以未斷故。如彼渴人望井見水。亦水器者。喻如越滅方法名給水器。達師云。見道聖人雖已慧眼證見道所斷煩惱盡處無為。亦得能修之道方便。然未得斷修所斷惑。亦未證得無為。故云猶未能也。喻文云。肉眼喻見道。美水喻所證無為。水器喻能修之道方便。有釋此中有謂三有。三有若滅便證涅槃。是故涅槃名為有滅。欲顯三果之人不假他緣自觀涅槃。然未作證。如彼渴人見水不飲。第二解沙門婆羅門。景師云。復有二種一愛所作二業所作乃至及無明界所隨六處者。依如三藏云。如此八支是愛所作。所以然者。愛取同是貪愛。名愛所作可解。從愛取潤業名有。亦愛所作。從此三支生於二果。遠從愛名愛所作。覆逆觀愛與愛為依。約為受依。六處與觸為依。是故六處觸受復從所生愛果為愛。名所作。無明種子依於六處。故名無明界所隨六處。故言若無明觸所生諸受。若無明觸及無明

【現代漢語翻譯】 現代漢語譯本 『即是真實聖人也』。這句話可以作為證明。 第十部分是解釋苦惱之門。『是等』等字所指的是後面的內容，也就是『複次』。 『言復如有一乃至名第三人者』，這句話說明學人還在造作資糧業，但只是造作圓滿業。 第四大門是解釋有滅等。首先用頌文列出六個門：一、有滅；二、若沙門婆羅門（指修行者）；三、后智（指后得智）；四、流轉（指輪迴）；五、來往（指生死）；六、佛順逆（指佛的順觀和逆觀）。 長行解釋中首先解釋有滅門。景師說：『諸學見跡已於見惑滅處身慧俱證，而於修惑未滅之處擇滅見之身未能證，以未斷故。』意思是說，學習者在見道位已經通過智慧證悟了斷滅見惑之處，但是對於尚未斷滅的修惑，還未能通過修行來證悟斷滅，因為還沒有斷除。 『如彼渴人望井見水，亦水器者。喻如越滅方法名給水器。』這就像口渴的人看到井裡的水，以及取水用的器具一樣，比喻超越斷滅的方法，就像提供水器的工具。 達師說：『見道聖人雖已慧眼證見道所斷煩惱盡處無為，亦得能修之道方便。然未得斷修所斷惑，亦未證得無為。故云猶未能也。』意思是說，見道位的聖人雖然已經用智慧之眼證悟了見道所斷煩惱的盡頭，也就是無為法，也得到了能夠修行的方便，但是還沒有斷除修道所斷的煩惱，也沒有證得無為法，所以說『猶未能也』。 喻文說：『肉眼喻見道，美水喻所證無為，水器喻能修之道方便。』肉眼比喻見道，美好的水比喻所證悟的無為法，水器比喻能夠修行的方便。 有一種解釋說，這裡所說的『有』指的是三有（欲有、色有、無色有）。三有如果滅盡，就證得涅槃。所以涅槃被稱為『有滅』。這是爲了顯示三果（阿那含果）之人不需要藉助其他因緣，自己就能觀察涅槃，但是還沒有真正證得，就像口渴的人看到水卻不喝。 第二部分是解釋沙門婆羅門。景師說：『復有二種一愛所作二業所作乃至及無明界所隨六處者』，依據三藏的說法，這八支（無明、行、識、名色、六入、觸、受、愛）是愛所造作的。為什麼這麼說呢？因為愛和取都是貪愛，所以說是愛所造作的，可以理解。從愛取滋潤業，名為『有』，也是愛所造作的。從此三支產生二果。從愛往遠了說，名為愛所造作。反過來觀察，愛以愛為依靠，愛以受為依靠，六處以觸為依靠，所以六處、觸、受又從所生的愛果而來，名為愛所造作。無明的種子依附於六處，所以稱為『無明界所隨六處』。所以說，如果無明觸所生的諸受，如果無明觸及無明……

【English Translation】 English version 'That is a true sage.' This statement serves as proof. The tenth section explains the Gate of Suffering. The words 'is equal to' and similar refer to the subsequent content, which is 'furthermore'. 'The statement 'Speaking again, if there is one, even named the third person' indicates that the learner is still creating the accumulation of merit, but only creating the complete karma. The fourth great gate is to explain existence and extinction, etc. First, the verses list six gates: 1. Existence and extinction; 2. If Śrāmaṇa (ascetic) and Brāhmaṇa (priest); 3. Subsequent wisdom (posterior wisdom); 4. Transmigration (saṃsāra); 5. Coming and going (birth and death); 6. Buddha's forward and reverse (Buddha's direct and reverse observation). In the long explanation, the first to be explained is the Gate of Existence and Extinction. Jing Shi said: 'Those who have learned and seen the traces have already testified with both body and wisdom at the place where the delusions of view have been extinguished, but at the place where the delusions of cultivation have not been extinguished, the body that chooses to extinguish the view cannot testify, because it has not been cut off.' This means that the learner in the stage of seeing the path has already realized the place where the delusions of view are cut off through wisdom, but for the delusions of cultivation that have not yet been cut off, they have not been able to realize the extinction through practice, because they have not been cut off. 'Like a thirsty person looking at water in a well, and also a water vessel. The metaphor is like a method of transcending extinction called a water-giving vessel.' This is like a thirsty person seeing water in a well, and the tools for fetching water, which is a metaphor for the method of transcending extinction, like a tool that provides water. Da Shi said: 'Although the sage who sees the path has already testified with the eye of wisdom to the non-action where the afflictions cut off by the path of seeing are exhausted, he also obtains the means of cultivating the path. However, he has not yet cut off the delusions cut off by cultivation, nor has he testified to non-action. Therefore, it is said that he is still unable.' This means that although the sage in the stage of seeing the path has already realized with the eye of wisdom the end of the afflictions cut off by the path of seeing, which is the unconditioned dharma (asaṃskṛta), he has also obtained the means to cultivate, but he has not yet cut off the delusions cut off by the path of cultivation, nor has he testified to the unconditioned dharma, so it is said 'still unable'. The metaphorical text says: 'The physical eye is a metaphor for seeing the path, the beautiful water is a metaphor for the unconditioned testified to, and the water vessel is a metaphor for the means of cultivation.' The physical eye is a metaphor for seeing the path, the beautiful water is a metaphor for the unconditioned dharma realized, and the water vessel is a metaphor for the means of cultivation. One explanation says that the 'existence' mentioned here refers to the three existences (desire realm, form realm, formless realm). If the three existences are extinguished, then nirvāṇa is attained. Therefore, nirvāṇa is called 'existence and extinction'. This is to show that the person of the third fruit (Anāgāmin) does not need to rely on other conditions, but can observe nirvāṇa by himself, but has not yet truly testified to it, just like a thirsty person seeing water but not drinking it. The second part is to explain Śrāmaṇa (ascetic) and Brāhmaṇa (priest). Jing Shi said: 'Again, there are two kinds: one is made by love, and the other is made by karma, even the six places followed by the realm of ignorance.' According to the Tripiṭaka, these eight limbs (ignorance, action, consciousness, name and form, six entrances, contact, feeling, love) are created by love. Why is this so? Because love and grasping are both craving, so it is said to be created by love, which can be understood. From love and grasping nourishing karma, it is called 'existence', which is also created by love. From these three limbs, two fruits are produced. Speaking remotely from love, it is called created by love. Looking back, love relies on love, love relies on feeling, and the six places rely on contact, so the six places, contact, and feeling come from the fruit of love, and are called created by love. The seed of ignorance clings to the six places, so it is called 'the six places followed by the realm of ignorance'. Therefore, if the feelings produced by ignorant contact, if ignorant contact and ignorance...

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界所隨六處也。業所所者至不如實知者。不如實知是無明。此前四支中行是業體。從意思業起身語業。識與名色是業果故。名業所作。無明是業因故。名業所作。如法住智下。明前不證后如是道。前法住智于緣生法尚不能了。況如見道證諦現觀能遍了知。見道雖斷見惑不如修道。故未遍了知。修道雖盡修惑不如無學。故云未能超越。達師又云。此中生他故。從化生故。俱明愛所作。有取愛支。是能生他。故云所作。若無明已下。明從他生。故云所作。問何故能生他中不說生老死耶。答此中說因所作。既有所作即有所生果故。但說因不說果也。業所作中但有能生他。故云所作。第三解受智。景師等云。四十四明受。及四十四明智。不同小論唯明四十四智。當知此中於十一支安立四諦。依此一一支諦立四十四事者。即四十四諦事也。此中后除老死唯果前際無明唯因者。此據一往一段因果無明無因老死無果。若依輪轉十二即無明有因所謂老死。老死有果即是無明。是名無始有輪也。無明唯三諦無集所以不觀。故唯四十四智。三時遍知差別故。推因觀也。過去已生緣老死。未來當生緣老死。現在今生緣老死。言如前所說決定遍知有差別故。此審因觀也。過去非不緣生有老死等。復有三智添前為六。由法住智所攝能取智無常性有

差別故者。總觀三世。老死從生所生。皆是無常。故成七智。如是乃至觀行亦有七智。故有七十七智。如是歷觀諸諦一切行相從此無間入諦現觀者。明知見道已前作此行也。第四解流轉。景師云。一因增益者。前七引因也。二果生起故。三生因也。三果增益集者。引生二因若集當果名果。增集如是一切略攝為一總名諸法若增若生若集。結前三相是其流轉。依因果滅至若沒者。此還滅也。翻前七增名減。翻前三因生故名滅。翻前二果集故名沒。流轉還滅二種道理法相不違。故云如是意趣差別道理不違法性。復有別義初中后際時差別者。過去流轉因名增益。還滅名滅。未來流轉名果生起。還滅分中名減。現在名果。增集翻彼名沒。欲色無色界差別故等者。欲界流轉還滅名若增若減。色界名若生若滅。無色名若集若沒。泰師云。一因增益謂無明支。二果增益謂生老死支。三因果增益謂餘七支也。達師云。若增若生若集者。總約十二支一處說。故云若增等。若滅者。還滅分中無明滅。故云滅也。若滅者。由行滅故云滅也。若沒者。由生老死盡故云沒也。第五解來往。景師云。一業愛雜染者。愛相應思所造作故。名業愛雜染。二妄見雜染者。即是諸見。應知此中已下。辨其異名。言有學見跡乃至不欣後有者。一解。分別見已斷沒

【現代漢語翻譯】 現代漢語譯本 差別的原因在於：總的來說，觀察過去、現在、未來三世，老死是由生所產生的，一切都是無常的，所以成就七種智慧。像這樣乃至觀行也有七種智慧，所以共有七十七種智慧。像這樣依次觀察諸諦（satya，真理）的一切行相，從此無間斷地進入諦現觀（abhisamaya，對真理的現觀）的人，明確知道在見道（darśanamārga，見道）之前做這樣的修行。 第四，解釋流轉（saṃsāra，輪迴）。景師說：『一、因的增益，指的是前面的七支（指十二因緣中的前七支）是引發的原因。二、果的生起，是產生的原因。三、果的增益集聚，指的是引發和產生這兩種原因如果聚集，就會產生相應的果，稱為果的增益集聚。』像這樣一切略微地歸納為一個總體，總稱為諸法，無論是增益、生起還是集聚，總結前面的三種相，就是流轉。 依據因果的滅盡乃至消失，這就是還滅（nirodha，止滅）。與前面的七種增益相反，稱為減。與前面的三種因的生起相反，稱為滅。與前面的兩種果的集聚相反，稱為沒。流轉和還滅這兩種道理，法相併不矛盾，所以說像這樣的意趣差別道理不違背法性（dharmatā，法的本性）。 還有其他的解釋：初、中、后際的時間差別，過去流轉的因稱為增益，還滅稱為滅。未來流轉稱為果的生起，還滅的部分稱為減。現在稱為果的增益集聚，與此相反稱為沒。欲界（kāmadhātu，慾望界）、色界（rūpadhātu，色界）、無色界（arūpadhātu，無色界）的差別等，欲界的流轉還滅稱為若增若減，色界的流轉還滅稱為若生若滅，無色界的流轉還滅稱為若集若沒。泰師說：『一、因的增益指的是無明支（avidyā，無明）。二、果的增益指的是生老死支。三、因果的增益指的是其餘七支。』達師說：『若增若生若集，總的來說是就十二支（dvādaśāṅga，十二因緣）一處說的，所以說若增等。若滅，是還滅的部分中無明滅，所以說滅。若滅，由於行滅所以說滅。若沒，由於生老死盡所以說沒。』 第五，解釋來往。景師說：『一、業愛雜染，是與愛（tṛṣṇā，渴愛）相應的思（cetanā，意志）所造作的，所以稱為業愛雜染。二、妄見雜染，就是各種見解（dṛṣṭi，錯誤的見解）。』應該知道，從這裡以下，辨別它的不同名稱。說到有學（śaikṣa，還在學習的聖者）的見跡乃至不欣後有，一種解釋是，分別見已經斷滅。

【English Translation】 English version The reason for the difference is: Generally speaking, observing the three times of past, present, and future, old age and death are produced from birth, and everything is impermanent, so seven wisdoms are achieved. Like this, even contemplation and practice have seven wisdoms, so there are a total of seventy-seven wisdoms. Like this, sequentially observing all the aspects of the Truths (satya), and from this without interruption entering the direct realization of the Truths (abhisamaya), one clearly knows to do such practice before the Path of Seeing (darśanamārga). Fourth, explaining transmigration (saṃsāra). Master Jing said: '1. The increase of causes refers to the previous seven limbs (referring to the first seven limbs of the twelve links of dependent origination) as the causes that initiate. 2. The arising of effects is the cause of production. 3. The accumulation of the increase of effects refers to the fact that if the two causes of initiation and production accumulate, they will produce the corresponding effect, which is called the accumulation of the increase of effects.' Like this, everything is briefly summarized into one totality, generally called all dharmas, whether it is increase, arising, or accumulation. Summarizing the previous three aspects is transmigration. Relying on the extinction and even disappearance of cause and effect, this is cessation (nirodha). Opposite to the previous seven increases is called decrease. Opposite to the previous three causes of arising is called extinction. Opposite to the previous two accumulations of effects is called disappearance. The two principles of transmigration and cessation, the characteristics of the Dharma do not contradict each other, so it is said that the differences in such intentions do not violate the nature of Dharma (dharmatā). There are other explanations: the temporal differences of the beginning, middle, and end. The cause of past transmigration is called increase, and cessation is called extinction. Future transmigration is called the arising of effects, and the part of cessation is called decrease. The present is called the accumulation of the increase of effects, and the opposite of this is called disappearance. The differences between the Desire Realm (kāmadhātu), the Form Realm (rūpadhātu), and the Formless Realm (arūpadhātu), etc., the transmigration and cessation of the Desire Realm are called increase or decrease, the transmigration and cessation of the Form Realm are called arising or extinction, and the transmigration and cessation of the Formless Realm are called accumulation or disappearance. Master Tai said: '1. The increase of causes refers to the limb of ignorance (avidyā). 2. The increase of effects refers to the limbs of birth, old age, and death. 3. The increase of cause and effect refers to the remaining seven limbs.' Master Da said: 'Increase, arising, and accumulation are generally spoken of in one place regarding the twelve limbs (dvādaśāṅga), so it is said increase, etc. Extinction is because ignorance is extinguished in the part of cessation, so it is called extinction. Extinction is because actions are extinguished, so it is called extinction. Disappearance is because birth, old age, and death are exhausted, so it is called disappearance.' Fifth, explaining coming and going. Master Jing said: '1. Karmic defilement of love is created by thought (cetanā) corresponding to craving (tṛṣṇā), so it is called karmic defilement of love. 2. Deluded view defilement is the various views (dṛṣṭi).' It should be known that from here onwards, its different names are distinguished. Speaking of the traces of a learner (śaikṣa) up to not rejoicing in future existence, one explanation is that the discriminating view has already been extinguished.

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。有俱生妄見。以從多分已斷。故言唯有習氣。第二解分別見名纏。一切已斷。俱生見因分別見生。總名習氣。故言唯有我慢等習氣。業愛雜染乃至招集後有者。即是分別我愛。在修斷者由斷分別我見。此愛畢竟不行。然有種子未斷隨逐為染。無學可知。達師云。無有諸纏者三說不同。一云無有分別所起。故云無有諸纏。問若爾俱生任運起入何門攝耶。答入隨眠中收。第二解云。俱生亦多分不起。故云無有諸纏。第三解云。無有分別所起我慢纏故。何以故。所依我見已斷。故此我慢畢竟不現在前。然三藏解云。修道所斷諸纏。論文中畢竟無有。分別所起我慢纏隨眠亦無有。先見道中斷故。雜染其心者。一云我慢隨眠。一云俱生煩惱等。一云現行諸愛等。有師釋。問既有學者未斷俱生見。論主不可言唯有我慢依處習氣。以決定義中說唯故。若說習氣而有現行者。亦可說有現行而唯習氣耶。答今第五分欲辨大小三藏等無差別。唯有後代小聖如言取我。若執已見。分折真言。遂成多障。故今論主為顯佛意會歸一途。故說攝事分。然即不可以前分中有二見。令同後分亦有二見。何以故。今此文意。正釋如來隨相言教。故俱生見不可言妄見纏。唯說習氣。以微細故無此分攝彼二見屬於我慢也。泰師云。有學三位不起分別見故。妄

【現代漢語翻譯】 現代漢語譯本 存在與生俱來的虛妄知見（俱生妄見），因為大部分已經被斷除，所以說只有習氣殘留。第二種解釋是，通過後天學習產生的分別知見被稱為纏縛（分別見名纏），都已經完全斷除。與生俱來的知見因分別知見而生，總稱為習氣。所以說只有我慢等習氣。由業和愛產生的煩惱乃至招感後有，指的是分別我愛。在修道位斷除分別我見后，這種愛就徹底不行生起。然而還有未斷的種子隨逐成為染污，無學位的人可以瞭解。達師說，『沒有各種纏縛』有三種不同的解釋。一種說法是沒有分別心所引起的，所以說『沒有各種纏縛』。問：如果這樣，與生俱來的任運生起的念頭屬於哪一類呢？答：歸入隨眠中。第二種解釋是，與生俱來的知見大部分也不生起，所以說『沒有各種纏縛』。第三種解釋是，沒有分別心所引起的我慢纏縛。為什麼呢？因為所依賴的我見已經斷除，所以這種我慢畢竟不會再現前。然而三藏的解釋是，修道所斷的各種纏縛，在論文中畢竟沒有。分別心所引起的我慢纏縛和隨眠也沒有，因為在見道位已經斷除了。『雜染其心』，一種解釋是我慢隨眠，一種解釋是與生俱來的煩惱等，一種解釋是現行的各種愛等。有法師解釋說，問：既然有學者還沒有斷除與生俱來的知見，論主不應該說只有我慢的依處習氣。因為在決定義中說了『唯有』。如果說習氣而有現行，也可以說有現行而只有習氣嗎？答：現在第五部分想要辨別大小三藏等沒有差別。只有後代的小聖人按照字面意思理解我。如果執著于已經見到的，分析真言，就會造成很多障礙。所以現在論主爲了顯明佛的意圖，會歸於同一途徑，所以說了攝事分。然而不可以因為前一部分中有兩種知見，就認為后一部分也有兩種知見。為什麼呢？因為這篇文章的意思，正是解釋如來隨順眾生的言教。所以與生俱來的知見不能說是虛妄知見的纏縛，只說是習氣，因為它很微細，不屬於這一部分所攝。那兩種知見屬於我慢。泰師說，有學的三種位次不生起分別見，虛妄。

【English Translation】 English version There are innate deluded views (Sahaja-mithyā-dṛṣṭi), but because most of them have been cut off, it is said that only residual habits (vāsanā) remain. The second explanation is that the discriminating views (vikalpa-dṛṣṭi), which arise from learning, are called entanglements (paryavasthāna), and all of them have been completely cut off. Innate views arise from discriminating views and are collectively called habits. Therefore, it is said that only habits such as pride (māna) remain. The afflictions arising from karma and attachment (kāma), which lead to the accumulation of future existence (bhava), refer to discriminating self-love (vikalpa-ātma-kāma). For those who are cultivating the path, after cutting off the discriminating view of self, this love will no longer arise. However, there are still uncut seeds that follow and become defilements (kliṣṭa), which those in the state of no-more-learning (aśaikṣa) can understand. Master Da said that 『there are no entanglements』 has three different explanations. One explanation is that there are no entanglements arising from discrimination, so it is said that 『there are no entanglements』. Question: If so, to which category do the innate, spontaneous thoughts belong? Answer: They are included in the latent tendencies (anuśaya). The second explanation is that most of the innate views do not arise, so it is said that 『there are no entanglements』. The third explanation is that there are no entanglements of pride arising from discrimination. Why? Because the self-view (ātma-dṛṣṭi) on which it depends has been cut off, so this pride will definitely not manifest again. However, the interpretation of the Tripiṭaka is that the various entanglements cut off by the path of cultivation are completely absent in the treatise. The entanglements and latent tendencies of pride arising from discrimination are also absent, because they have been cut off in the path of seeing (darśana-mārga). 『Defiling the mind』, one explanation is the latent tendency of pride, one explanation is innate afflictions, and one explanation is the current attachments. A Dharma master explained, Question: Since there are still learners (śaikṣa) who have not cut off the innate views, the author of the treatise should not say that there are only the residual habits of the basis of pride. Because in the definitive meaning (nīta-artha) it is said 『only』. If it is said that there are habits and there is manifestation, can it also be said that there is manifestation and only habits? Answer: Now the fifth part wants to distinguish that there is no difference between the Greater and Lesser Tripiṭaka. Only the lesser sages of later generations understand me literally. If they are attached to what they have seen and analyze the true words, it will cause many obstacles. Therefore, now the author of the treatise, in order to clarify the Buddha's intention, converges to the same path, so he spoke of the section on collecting matters (saṃgraha-vastu). However, it cannot be said that because there are two views in the previous part, there are also two views in the later part. Why? Because the meaning of this article is precisely to explain the Tathāgata's teachings that follow the dispositions of sentient beings. Therefore, innate views cannot be said to be entanglements of deluded views, only habits, because they are very subtle and not included in this part. Those two views belong to pride. Master Tai said that the three stages of the learner do not give rise to discriminating views, deluded.

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見已斷。第六解佛順逆。于中有二初正解佛順逆。二總解緣起支。三明依七清凈修習漸次。初明過去等佛由思緣起故得菩提。得菩提已后觀緣起逆順道理現法樂住。今薄伽梵亦復如是。此明從釋迦如來向前七佛同觀緣起得菩提等。問曰。過去曾有無量諸佛同觀緣起皆得菩提。何故但云七佛等耶。今論宗為通。彼雖無量如說世間七劫相似。謂七火次第過然後一水火災等。故依此例且論七佛。況餘下劣所有菩提者。佛得菩提時尚猶如緣起故未證能證等。何況二乘菩提耶。自下總解緣起支。又為如實至如前應知者。謂觀緣起自性。緣起因緣。雜染因緣。清凈因緣。清凈。是為五支也。又此緣起總略義者謂依轉品有因諸苦者。即是流轉因緣也。又依還品有因無漏所有諸法者。即觀緣起寂滅分中智斷諸法。又彼諸漏所依止性從無明觸所生諸受者。無明觸所生受為愛取依止。又有因法至唯有依緣者。阿羅漢人由斷煩惱有因緣法。但有六依六緣。第三明七凈。依七清凈漸次修集為得無造涅槃者。修七凈意也。生死之法待因緣成。名為造作。涅槃不爾。名為無造。七凈中。初戒凈心凈。在見道前。第三見染。第四度疑凈。在見道。第五第六。在修道。第七在無學道。初戒凈是別解脫戒。心凈是得四禪。三見清凈。即諦現觀有學正見。四

【現代漢語翻譯】 現代漢語譯本 見已斷（已經斷除了錯誤的見解）。第六是解釋佛陀的順逆觀。其中有二：首先是正確解釋佛陀的順逆觀，其次是總的解釋緣起支（十二因緣的各個環節）。第三是闡明依靠七清凈（七種清凈的修行）修習的漸次過程。首先闡明過去的諸佛因為思惟緣起（dependent origination）的道理而得到菩提（enlightenment）。得到菩提之後，觀察緣起的順逆道理，從而在現世安樂地住止。現在的薄伽梵（Bhagavan，佛的稱號）也是這樣。這說明從釋迦如來（Sakyamuni Buddha）向前推的七佛（過去七佛）都是同樣觀察緣起而得到菩提等等。有人問：過去曾經有無量諸佛，他們都同樣觀察緣起而得到菩提，為什麼只說七佛等等呢？現在的論述宗旨是爲了普遍性。雖然有無量諸佛，就像世間有七劫（kalpa，佛教時間單位）相似一樣，指的是七次火災依次經過，然後發生一次水災或火災等等。所以依照這個例子，暫且只論述七佛。更何況其餘下劣的眾生所證得的菩提呢？佛陀得到菩提的時候，尚且仍然要依靠緣起，因為還沒有完全證得能證之法等等。更何況是二乘（聲聞乘和緣覺乘）的菩提呢？下面總的解釋緣起支。『又為如實至如前應知者』，指的是觀察緣起的自性（intrinsic nature），緣起的因緣（causes and conditions），雜染的因緣（defiled causes and conditions），清凈的因緣（pure causes and conditions），以及清凈（purity）本身，這總共是五支。此外，這個緣起的總略意義指的是，依靠流轉品（輪迴的方面）有因的諸苦（all sufferings），這就是流轉的因緣。此外，依靠還滅品（涅槃的方面）有因的無漏（undefiled）的所有諸法（all dharmas），指的是觀察緣起寂滅（cessation）方面中的智慧和斷除（wisdom and cessation）的諸法。此外，那些諸漏（defilements）所依止的自性，是從無明（ignorance）和觸（contact）所生的諸受（sensations），無明和觸所生的受是愛（craving）和取（grasping）的依止。此外，『又有因法至唯有依緣者』，阿羅漢（Arhat，已證得涅槃的聖者）由於斷除了煩惱，只有因緣之法，但只有六依和六緣。第三是闡明七凈。依靠七清凈漸次修集，是爲了得到無造涅槃（uncreated Nirvana），也就是修習七清凈的意義。生死之法等待因緣和合而成，稱為造作（created）。涅槃不是這樣，所以稱為無造（uncreated）。七凈中，最初的戒凈（purity of morality）和心凈（purity of mind）在見道（path of seeing）之前。第三是見染（impurity of views）。第四是度疑凈（purity of overcoming doubt），在見道中。第五和第六在修道（path of cultivation）中。第七在無學道（path of no more learning）中。最初的戒凈是別解脫戒（Pratimoksha vows）。心凈是得到四禪（four Dhyanas）。三見清凈，即是諦現觀（seeing the truth）的有學正見（right view of a learner）。四

【English Translation】 English version Seeing has been cut off (wrong views have been eliminated). The sixth is the explanation of the Buddha's forward and reverse observation. Among them, there are two: first, the correct explanation of the Buddha's forward and reverse observation, and second, a general explanation of the limbs of dependent origination (the various links of the twelve links of dependent origination). The third is to clarify the gradual process of cultivation based on the seven purifications (seven kinds of pure practice). First, it clarifies that the Buddhas of the past attained Bodhi (enlightenment) because of contemplating the principle of dependent origination. After attaining Bodhi, they observed the forward and reverse principles of dependent origination, thereby dwelling peacefully in the present life. The current Bhagavan (title of the Buddha) is also like this. This illustrates that the seven Buddhas (the past seven Buddhas) before Sakyamuni Buddha all attained Bodhi, etc., by observing dependent origination in the same way. Someone asks: In the past, there were countless Buddhas who all attained Bodhi by observing dependent origination in the same way, so why only mention the seven Buddhas, etc.? The current purpose of the discussion is for universality. Although there are countless Buddhas, it is like the world having seven kalpas (Buddhist unit of time) similar, referring to seven fire disasters passing in sequence, and then a water or fire disaster occurring, etc. Therefore, according to this example, let's temporarily discuss only the seven Buddhas. Moreover, what about the Bodhi attained by the rest of the inferior beings? When the Buddha attained Bodhi, he still had to rely on dependent origination, because he had not completely attained the Dharma of the able to attain, etc. What about the Bodhi of the two vehicles (Sravaka vehicle and Pratyekabuddha vehicle)? Below is a general explanation of the limbs of dependent origination. 'Also, for the sake of reality, to know as before' refers to observing the intrinsic nature of dependent origination, the causes and conditions of dependent origination, the defiled causes and conditions, the pure causes and conditions, and purity itself, which are a total of five limbs. In addition, the general meaning of this dependent origination refers to all sufferings that have causes based on the aspect of transmigration (aspect of samsara), which are the causes and conditions of transmigration. In addition, all undefiled dharmas that have causes based on the aspect of cessation (aspect of Nirvana) refer to the wisdom and cessation of dharmas in the aspect of observing the cessation of dependent origination. In addition, the nature on which those defilements rely is the sensations born from ignorance and contact. The sensations born from ignorance and contact are the reliance of craving and grasping. In addition, 'Also, there are causal dharmas to only dependent conditions', the Arhat (saint who has attained Nirvana) only has causal dharmas due to the elimination of afflictions, but only has six reliances and six conditions. The third is to clarify the seven purifications. Relying on the gradual cultivation of the seven purifications is to obtain uncreated Nirvana, which is the meaning of practicing the seven purifications. The dharmas of birth and death wait for the combination of causes and conditions to be formed, which is called created. Nirvana is not like this, so it is called uncreated. Among the seven purifications, the initial purity of morality and purity of mind are before the path of seeing. The third is the impurity of views. The fourth is the purity of overcoming doubt, which is in the path of seeing. The fifth and sixth are in the path of cultivation. The seventh is in the path of no more learning. The initial purity of morality is the Pratimoksha vows. Purity of mind is obtaining the four Dhyanas. The three purities of views are the right view of a learner who is seeing the truth.

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度疑凈。於三寶疑畢竟斷。即四不壞凈。五道非道知見凈。即了知正見前行之道是為正道。由此能斷修所斷惑。六行知見凈。于道非道得善巧已。遠離非道游于正道。七行斷智見凈。即于修道四種行遠。如實了知初苦遲通一切應斷。問此無漏道云何名斷。下解以超越義故名斷非由煩惱離系名斷。第二苦速第三樂遲一分應斷者。第二有苦義。第三有遲義。故一分應斷。速義樂義。不應說斷。非唯由此者。非但一清凈能得涅槃也。亦非離此者。然不離此一清凈也。上來四頌解緣起訖。自下第五一頌解食等。先頌列六門。一安立。二因緣。三觀察于食義。四極多諸過患。五雜染。六解等字。長行中。初解安立。有四法能長根大。氣力者。段食能與氣力為食。二喜樂者。喜樂相應觸數與喜樂為食不取憂苦相應觸。三于可愛事專注希望。即有漏意思。能與一切于可愛境希望為食。四者是前三食之所依止。言三門者。即前三食也。第二解因緣。言無明界者。種子也。第三解觀察于食義。言于現法中有此有故乃至復於今時為結生緣者。現在六處望彼未來。名為前際。至命終住。才無常滅。未來生有六處。尋復續生。此前際六處中。識支種子為能引緣。復於今時後起初際之識為續生緣也。是故因果墮在諸行乃至輪迴不絕者。此約處辨。

【現代漢語翻譯】 現代漢語譯本 度疑凈（斷除疑惑的清凈）。對於三寶（佛、法、僧）的疑惑徹底斷除，就是四不壞凈（四種不會毀壞的信心：對佛、法、僧、戒的信心）。 五道非道知見凈（對正道和非道的正確認知），即了知正見前行之道是為正道，由此能斷修所斷惑（通過修行才能斷除的煩惱）。 六行知見凈（對修行道路的正確認知），于道非道得善巧已，遠離非道游于正道。 七行斷智見凈（對修行斷除煩惱的智慧和見解的清凈），即于修道四種行遠，如實了知初苦遲通一切應斷。問：此無漏道（沒有煩惱的道路）云何名斷？下解：以超越義故名斷，非由煩惱離系名斷。 第二苦速，第三樂遲，一分應斷者。第二有苦義，第三有遲義，故一分應斷。速義樂義，不應說斷。非唯由此者，非但一清凈能得涅槃（解脫）。亦非離此者，然不離此一清凈也。上來四頌解緣起訖。 自下第五一頌解食等。先頌列六門：一安立，二因緣，三觀察于食義，四極多諸過患，五雜染，六解等字。長行中，初解安立。有四法能長根大，氣力者：段食（食物）能與氣力為食。 二喜樂者：喜樂相應觸數與喜樂為食，不取憂苦相應觸。三于可愛事專注希望，即有漏意思（有煩惱的思念），能與一切于可愛境希望為食。四者是前三食之所依止。言三門者，即前三食也。 第二解因緣。言無明界者，種子也。第三解觀察于食義。言于現法中有此有故，乃至復於今時為結生緣者，現在六處（眼、耳、鼻、舌、身、意）望彼未來，名為前際。至命終住，才無常滅，未來生有六處，尋復續生。此前際六處中，識支種子為能引緣，復於今時後起初際之識為續生緣也。 是故因果墮在諸行乃至輪迴不絕者，此約處辨。

【English Translation】 English version Doubt-clearing purity. Complete severance of doubt regarding the Three Jewels (Buddha, Dharma, Sangha) is the four kinds of indestructible faith (faith in the Buddha, Dharma, Sangha, and precepts). The purity of knowledge and vision of the path and non-path, which means knowing that the path that precedes right view is the right path, and by this, one can sever the afflictions to be severed by cultivation. The purity of knowledge and vision of the six practices, which means having become skilled in the path and non-path, one stays away from the non-path and travels on the right path. The purity of knowledge and vision of the cessation of practices, which means truly knowing that the initial suffering is slow to penetrate and everything should be severed in the four practices of the path of cultivation. Question: Why is this unconditioned path (path without afflictions) called cessation? Explanation below: It is called cessation because of the meaning of transcendence, not because of the separation from the bondage of afflictions. The second is suffering quickly, the third is joy slowly, and a portion should be severed. The second has the meaning of suffering, and the third has the meaning of slowness, so a portion should be severed. The meaning of quickness and the meaning of joy should not be said to be severed. Not only by this, not only by one purity can one attain Nirvana (liberation). Also, not apart from this, but not apart from this one purity. The above four verses explain the completion of dependent origination. From here, the fifth verse explains food, etc. First, the verse lists six aspects: 1. Establishment, 2. Cause and condition, 3. Observation of the meaning of food, 4. Extremely many faults, 5. Contamination, 6. Explanation of words, etc. In the long passage, first explain establishment. There are four things that can grow roots and increase strength: solid food (physical food) can provide energy as food. Second, joy and pleasure: the number of contacts corresponding to joy and pleasure takes joy and pleasure as food, and does not take contacts corresponding to sorrow and suffering. Third, focusing hope on lovable things, which is defiled thought (thoughts with afflictions), can provide hope for all lovable objects as food. The fourth is what the previous three foods rely on. The three aspects mentioned are the previous three foods. Second, explain cause and condition. The realm of ignorance is the seed. Third, explain the observation of the meaning of food. It is said that because there is this in the present Dharma, and even now it is a condition for rebirth, the present six sense bases (eye, ear, nose, tongue, body, mind) looking towards the future are called the previous limit. When life ends and impermanence ceases, the six sense bases of future life are sought and continue to be born. Among the six sense bases of this previous limit, the seed of the consciousness aggregate is the leading condition, and the consciousness that arises later at the beginning of this present time is the continuing condition for rebirth. Therefore, the cause and effect fall into all actions and even the cycle of rebirth is endless, this is explained in terms of location.

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且前際閻浮提身造業往後際西瞿陀尼生有。復由曏者后際生有瞿陀尼身造作業有。還趣先際生處閻浮提生有。第四解極多諸過患。第五解雜染。並如文可解。第六解等字所取之門。言或住上地或住下地者。此喜貪煩惱。或緣上地或緣下地故也。魔羅者。謂第六天魔也。

第九十五卷

自下第六。一頌解如理等。即明四諦。先頌列十二門。一如理。二攝。三集諦。四得。五相。六度七業。八障。九過。十黑異熟等。十一文義。十二難得。長行釋中。初解如理門。先略后廣。略中有二。初明若不如實知諦智如理不如理故。不能盡漏。能如實知。則能盡漏。當知已下。出如理不如理智體。廣釋中。先釋不如理。二與此相違已下。釋如理。前不如理中有四複次。第四複次中雲。依三言事等者。三世之法可出言說。名為說處。故云依三言事。言或緣所取事至或離諸行分別有我者。此開四章。下次第解。若所取事分別為我。一或成常見可知。二或成斷見乃至是實是常者。計我斷故云我無。其我是實是常。此于所緣中起二見也。若緣能取事乃至我今以我觀察於我者。此計能緣心為我是常。以後念心緣前念能緣心時。即言我觀察於我緣能取心為一見也。或謂我我先有今無至觀察無我者。第二緣能取心為斷。謂我先時是有觀

【現代漢語翻譯】 現代漢語譯本 並且前一際在閻浮提(Jambudvipa，人世間)以身體造業，往後一際在西瞿陀尼(Aparagodaniya，西牛貨洲)產生。又因為先前在後一際西瞿陀尼以身體造作業，又回到先前的生處閻浮提產生。第四種解釋說明了極多的過患。第五種解釋說明了雜染。這些都如經文所能解釋的。第六種解釋說明了『等』字所包含的意義。說『或者住在上地，或者住在下地』，這是因為喜貪的煩惱，或者緣于上地，或者緣于下地的緣故。魔羅(Mara)是指第六天魔。

第九十五卷

從下面第六段開始，用一頌來解釋『如理』等，即闡明四諦(Four Noble Truths)。先用一頌列出十二個方面：一、如理；二、攝；三、集諦(Samudaya，苦之根源)；四、得；五、相；六、度；七、業；八、障；九、過；十、黑異熟等；十一、文義；十二、難得。在長行的解釋中，首先解釋『如理』方面，先簡略后詳細。簡略的解釋中有兩點：首先說明如果不如實地瞭解諦智，因為不如理，就不能斷盡煩惱。如果能夠如實地瞭解，就能斷盡煩惱。應當知道，下面是說明如理和不如理的智的本體。詳細的解釋中，先解釋不如理，然後『與此相違』以下，解釋如理。前面的不如理中有四種情況。第四種情況中說：『依據三言事等』，三世的法可以用言語表達，稱為說處，所以說『依據三言事』。『或者緣所取事，乃至或者離開諸行分別有我』，這裡展開了四個章節，下面依次解釋。如果對所取的事分別認為是我，一、或者形成常見，可以知道；二、或者形成斷見，乃至認為是實是常。因為計度我是斷滅的，所以說我沒有。這個『我』是真實是常的，這是在所緣中產生兩種見解。如果緣于能取的事，乃至『我現在用我來觀察我』，這是計度能緣的心為我是常。因為后唸的心緣於前唸的能緣心時，就說『我觀察我』，緣于能取的心為一種見解。或者認為『我先前有，現在沒有』，乃至觀察無我，第二種是緣于能取的心為斷，認為我先前是有觀

【English Translation】 English version Furthermore, in the previous existence, one creates karma with the body in Jambudvipa (the human world), and in the subsequent existence, one is born in Aparagodaniya (Western Cowrie Continent). Moreover, because of creating karma with the body in Aparagodaniya in the previous subsequent existence, one returns to the previous place of birth, Jambudvipa. The fourth explanation elucidates numerous faults. The fifth explanation elucidates defilements. These can be understood as explained in the text. The sixth explanation elucidates the meaning contained in the word 'etcetera'. Saying 'either dwelling in the upper realm or dwelling in the lower realm' is because the afflictions of joy and greed either arise from the upper realm or arise from the lower realm. Mara (the demon) refers to the sixth heavenly demon.

Volume 95

From the sixth section below, a verse is used to explain 'as it should be', which clarifies the Four Noble Truths. First, a verse lists twelve aspects: 1. As it should be; 2. Comprehensive; 3. Samudaya (the origin of suffering); 4. Attainment; 5. Characteristics; 6. Degree; 7. Karma; 8. Obstacles; 9. Faults; 10. Black Vipaka (karmic result) etcetera; 11. Textual meaning; 12. Difficult to obtain. In the explanation of the long lines, the 'as it should be' aspect is explained first, from simple to detailed. There are two points in the brief explanation: First, it explains that if one does not truly understand the wisdom of the Truths, because it is not 'as it should be', one cannot completely eliminate afflictions. If one can truly understand, one can completely eliminate afflictions. It should be known that what follows explains the essence of wisdom that is 'as it should be' and 'not as it should be'. In the detailed explanation, 'not as it should be' is explained first, and then 'contrary to this' below explains 'as it should be'. There are four situations in the preceding 'not as it should be'. In the fourth situation, it says: 'Based on the three verbal matters etcetera', the dharmas of the three times can be expressed in words, called the place of speech, so it says 'based on the three verbal matters'. 'Or depending on the object taken, up to or apart from the activities of distinguishing there is a self', here four chapters are unfolded, and the following explains them in order. If one distinguishes the object taken as the self, 1. or it forms a common view, which can be known; 2. or it forms a annihilation view, up to thinking it is real and constant. Because it is considered that the self is annihilated, it is said that there is no self. This 'self' is real and constant, which is to generate two views in the object. If one depends on the object that can be taken, up to 'I now use myself to observe myself', this is to consider the mind that can depend as the self is constant. Because the mind of the later thought depends on the mind of the previous thought that can depend, it is said 'I observe myself', depending on the mind that can be taken as a view. Or thinking 'I had it before, but now I don't', up to observing no self, the second is depending on the mind that can be taken as annihilation, thinking that I had a view before

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察今無。此第二見也。或復即緣能取之事乃至昔曾有我者。緣能取心。今離無我昔曾有我。此則計其能取于起三見。前計所取起於二見。合起五見。故云如是且說所取能取差別五相。乃至謂即三世諸行分別有我者。此是第三即行計我。又復乃至分別有我者。此解第四章雜行計我。因此第四計執。次解計我異名。一或自作業名能作者。或他自在天等令作名等作者。二能起者等起者。三能生者等生者。四或由自他見聞覺知隨起言說名能說者。或於妻子等教敕令住其處亦名能說者。五能受者等受者。六或於過去作種種業領受種種異熟名領受者。或云能捨此蘊能續余蘊。上來六種異名。並是離行計我為作者受者。若異此者既無有我云何得成上所作業事者。此是第二起見所由。是名第六不如正理作意思惟等者。景雲。從卷初至此起見所由。凡有六種不如理作意思惟也。達師云。前即蘊計我中有五相。更加離蘊計我為第六故也。如是已下結前諸見並是身見。由能障礙已下。明起見過也。與此相違已下。翻過失明得利益。第二解攝門。初遮外執。二當知已下。勸知正義。前中。外人云。四聖諦唯是生善境界不攝善法。今總遮云勿作是說。所以者何。無量善法皆歸四諦。勸知正義中。初略標宗。次開章廣釋。第三總結開章釋中。彼復修

習修身念故是一章門。觀品第二。止品第三。下次第解。如修業地。即是解脫分善。已作辦地。即在無學。名所作已辦地。下約二地明修身念。隨觀五蘊四種念住併名身念。以觀色身名身。皆名身故。初緣色身。或復由他愛與非愛增語有對觸現行時下明遇違順二緣。但生如理受想行識即緣名身。次明於觀。文相可知。唯有六界想等觀心所緣。還緣五蘊四念住境。更無別法。次明其止。言鋸喻者。此有兩釋。一云。行者縱使用鋸鋸其身。猶能思不報怨也。二云鋸有斷木之用。無不挫齒。不同刀劍。修忍之時。亦復如是。不可以怨挫忍辱齒。故云鋸喻。修如前說。四支所攝不放逸行者。一善護身。二善守根。三善住念。四得出世間道。第三解集諦。言由四因緣至百八愛行者。由彼愛散起諸煩惱發業招生。故偏舉愛也。何等名為五種我慢等者。景師云。謂於我見未永斷故乃至於其六處。此句是總。即為第一。乃至未為衰老所損乃至是我如昔。是第二。彼若復為乃至若成就好色大力我今美妙。是第三。若違於此我非美妙。是第四。若為衰老所損乃至我今變異。是第五。達師云。言五起我慢者。一謂於我見乃至如昔者于不變六處中計我。二彼若復為乃至無辨者。于或變或不變中計我。三彼若成就乃至美妙者。於美妙六處中計。四

【現代漢語翻譯】 現代漢語譯本 『習修身念故是一章門。觀品第二。止品第三。下次第解。如修業地。即是解脫分善。已作辦地。即在無學。名所作已辦地。下約二地明修身念。隨觀五蘊四種念住併名身念。以觀色身名身。皆名身故。初緣色身。或復由他愛與非愛增語有對觸現行時』下明遇違順二緣。但生如理受想行識即緣名身。次明於觀。文相可知。唯有六界想等觀心所緣。還緣五蘊四念住境。更無別法。次明其止。言鋸喻者。此有兩釋。一云。行者縱使用鋸鋸其身。猶能思不報怨也。二云鋸有斷木之用。無不挫齒。不同刀劍。修忍之時。亦復如是。不可以怨挫忍辱齒。故云鋸喻。修如前說。四支所攝不放逸行者。一善護身。二善守根。三善住念。四得出世間道。 第三解集諦。言由四因緣至百八愛行者。由彼愛散起諸煩惱發業招生。故偏舉愛也。何等名為五種我慢等者。景師云。謂於我見未永斷故乃至於其六處。此句是總。即為第一。乃至未為衰老所損乃至是我如昔。是第二。彼若復為乃至若成就好色大力我今美妙。是第三。若違於此我非美妙。是第四。若為衰老所損乃至我今變異。是第五。達師云。言五起我慢者。一謂於我見乃至如昔者于不變六處中計我。二彼若復為乃至無辨者。于或變或不變中計我。三彼若成就乃至美妙者。於美妙六處中計。四

【English Translation】 English version 『Practicing mindfulness of the body is the first chapter. The second is the chapter on contemplation. The third is the chapter on cessation. These are explained in order, like the stage of cultivating karma, which is the wholesome aspect of liberation. The stage of having completed the work is in the state of no further learning, called the stage of having completed what needed to be done. The following explains the practice of mindfulness of the body in relation to these two stages. Observing the five aggregates (skandha) and the four foundations of mindfulness (smṛtyupasthāna) are collectively called mindfulness of the body, because observing the physical body is called 『body,』 hence all are called 『body.』 Initially, one focuses on the physical body. Or, when agreeable or disagreeable sensory contact arises due to others' loving or unloving speech,』 the following explains encountering favorable and unfavorable conditions. But if one generates appropriate reception (vedanā), conception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna), then one is connected to name and form (nāmarūpa). Next, it explains contemplation. The meaning of the text is understandable. Only the elements of the six realms (ṣaṭ dhātu) such as thought are the objects of contemplation. They still relate to the objects of the five aggregates and the four foundations of mindfulness. There is no other separate dharma. Next, it explains cessation. The metaphor of the saw means this: One explanation says that even if a practitioner were to use a saw to cut their body, they could still think without resentment. Another explanation says that a saw has the function of cutting wood, and it inevitably dulls its teeth, unlike swords. When cultivating patience (kṣānti), it is also like this. One should not dull the teeth of patience with resentment, hence the metaphor of the saw. Practicing as previously described, the diligent practitioner encompassed by the four limbs: first, well-guards the body; second, well-protects the senses (indriya); third, well-establishes mindfulness; fourth, attains the path of transcending the world (lokottaramārga). The third explains the origin of suffering (samudaya). 『Speaking of the one hundred and eight forms of craving arising from four causes,』 it is because these cravings scatter and give rise to various afflictions (kleśa), initiating actions (karma) and generating rebirth. Therefore, craving is specifically mentioned. 『What are the five types of conceit (māna)?』 Master Jing says, 『It refers to the fact that because the view of self (ātma-dṛṣṭi) has not been permanently severed, it extends to the six sense bases (ṣaḍāyatana).』 This sentence is a summary, which is the first. 『Even if one is not harmed by aging, and is still as before,』 is the second. 『If one is again, even if one achieves good looks and great strength, I am now beautiful,』 is the third. 『If it is contrary to this, I am not beautiful,』 is the fourth. 『If one is harmed by aging, even if I am now changed,』 is the fifth. Master Da says, 『Speaking of the five arising conceits: first, regarding the view of self, even if one is still as before, one conceives of self in the unchanging six sense bases. Second, if one is again, even if one is without distinction, one conceives of self in the changing or unchanging. Third, if one achieves, even if one is beautiful, one conceives in the beautiful six sense bases. Fourth』

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若違乃至非美妙者。于非美妙六處中計我。五若為衰老已下。舍衰老中計我。此五我見起慢。故有五也。更有一釋。一時六處。以依六處假立命根。即持命也。二恃妙色。三恃大力。四恃安樂。五恃辨才。然即依五支果所起我慢名五種我慢也。云何自性差別。謂此五種我慢為依發起有愛及無有愛者。粗分二也。又彼有愛軟中上品差別而轉等者。細分也。于中無有乃至無三品者。景師云。道理無有愛。由思擇起應亦有三品。如分別我可無三品也。今思一相。故言唯上品也。達師云。由此文證知無有愛。一向分別起非俱生也。此文望俱生故無三品。若約自類亦非無三品差別。軟有愛者謂于當來愿我當有者。一愿我有也。即於六處愿我當有者。二愿我所也。即如是類愿我當有等者。三明現得好身種類。復愿當來還得是類。異如是類愿我當有等者。四明於現惡身。愿于未來得異類勝身也。中有愛者乃至愿我得有。第一愿我有也。即於六處者。愿我所有也。即如是類異如是類。如前下品有愛中辨。上有愛者乃至四種相愛名上有愛者。上品有愛亦有四種。一愿我當有。二六處當有。三即如是類。四異如是類。如前中下二品愛。說此五種愛自性差別乃至十八愛行等者。依五慢起故。有五受也。景師等云。十八愛行。因十八受生。謂六

【現代漢語翻譯】 現代漢語譯本 若（有人）違背乃至（認為）不美妙的事物，在不美妙的六處（ayatana，眼、耳、鼻、舌、身、意）中執計為『我』。五、若（有人）因為衰老等原因，捨棄衰老（的身體），（又）在（新的身體）中執計為『我』。這五種我見生起我慢，所以有五種（我慢）。 還有一種解釋，一時（執著）六處，因為依靠六處假立命根，即是執持生命。二、恃（仗）妙色。三、恃（仗）大力。四、恃（仗）安樂。五、恃（仗）辨才。然而，就是依靠五支果所生起的我慢，名為五種我慢。 （這五種我慢）自性的差別是什麼呢？就是這五種我慢，作為所依，發起有愛（bhava-tanha，對存在的渴愛）及無有愛（vibhava-tanha，對斷滅的渴愛）。粗略地分為兩種。又，那有愛，有軟、中、上品差別而轉等，是細緻的區分。其中，沒有乃至沒有三品，景師說，道理上沒有無有愛，由思擇生起，應該也有三品，如同分別我，可以沒有三品。現在思考一相，所以說只有上品。達師說，由此文證知無有愛，一向是分別生起，不是俱生。此文是針對俱生而言，所以沒有三品。如果就其自身類別來說，也並非沒有三品差別。 軟有愛，是指對於未來，希望『我』應當有的。一、希望『我』有。即對於六處，希望『我』應當有的。二、希望『我』所有的。即像這類，希望『我』應當有的等。三、說明現在得到好的身體種類，又希望未來還能得到這類（身體）。異於這類，希望『我』應當有的等。四、說明對於現在的惡劣身體，希望在未來得到不同類的殊勝身體。 中有愛，乃至希望『我』得到有。第一、希望『我』有。即對於六處，希望『我』所有。即像這類，異於這類，如前面下品有愛中辨別。 上有愛，乃至四種相愛，名為上有愛。上品有愛也有四種。一、希望『我』應當有。二、六處應當有。三、即像這類。四、異於這類。如前面中下二品愛。說這五種愛自性的差別，乃至十八愛行等，因為依靠五慢生起，所以有五受（vedana，感受）。景師等說，十八愛行，因十八受生，謂六（六根）

【English Translation】 English version If (someone) violates or even (considers) something not beautiful, they conceive 'I' in the six unbeautiful ayatanas (sense bases: eye, ear, nose, tongue, body, mind). Five, if (someone), due to aging etc., abandons aging (body), (and) conceives 'I' in (a new body). These five kinds of self-views give rise to pride, hence there are five (kinds of pride). There is another explanation: one, clinging to the six ayatanas, because relying on the six ayatanas to falsely establish the life faculty, which is clinging to life. Two, relying on beautiful form. Three, relying on great strength. Four, relying on comfort. Five, relying on eloquence. However, it is the pride arising from relying on the five aggregates that is called the five kinds of pride. What is the difference in nature (of these five prides)? It is that these five kinds of pride, as a basis, give rise to bhava-tanha (craving for existence) and vibhava-tanha (craving for non-existence). Roughly divided into two kinds. Furthermore, that bhava-tanha has subtle distinctions of mild, medium, and superior. Among them, there is no, and even no three grades. Jing Shi says that in principle there is no vibhava-tanha; it arises from deliberation and should also have three grades, just as the discriminated 'I' may not have three grades. Now, contemplating one aspect, it is said that there is only the superior grade. Da Shi says that this text proves that vibhava-tanha always arises from discrimination and is not innate. This text is aimed at the innate, so there are no three grades. If based on its own category, it is not without the distinction of three grades. Mild bhava-tanha refers to the future, hoping that 'I' should have. One, hoping that 'I' have. That is, regarding the six ayatanas, hoping that 'I' should have. Two, hoping that 'I' possess. That is, like this kind, hoping that 'I' should have, etc. Three, explaining that now obtaining a good kind of body, again hoping to obtain this kind (of body) in the future. Different from this kind, hoping that 'I' should have, etc. Four, explaining that regarding the current bad body, hoping to obtain a different kind of superior body in the future. Medium bhava-tanha, even hoping that 'I' obtain existence. First, hoping that 'I' have. That is, regarding the six ayatanas, hoping that 'I' possess. That is, like this kind, different from this kind, as distinguished in the previous inferior bhava-tanha. Superior bhava-tanha, even the four kinds of love, are called superior bhava-tanha. Superior bhava-tanha also has four kinds. One, hoping that 'I' should have. Two, the six ayatanas should have. Three, like this kind. Four, different from this kind. As in the previous medium and inferior grades of love. Saying that the difference in nature of these five kinds of love, even the eighteen love practices, etc., is because they arise from the five prides, hence there are five vedanas (feelings). Jing Shi etc. say that the eighteen love practices arise from the eighteen vedanas, namely the six (six sense organs).

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憂六喜六舍。依小論說愛因六憂後生。不與相應。愛與喜舍同時相應。亦從喜舍後生。今大乘真實理門。愛與憂相應。緣外六塵十八愛行如依六根。此差別者謂于內計我于外也計我所而起于慢乃至於法亦計我所餘隨所應如前應知者。如計內六起有愛無有愛。有愛有三品。無有唯上品。有愛三品中。一一皆起四種愛。愿于外六處計於我所差別道理。準前內六界說。故云如前應知。如是十八者。六外界中起十八愛也。並前愛行者。內六處中亦有十八愛。合說有三十六愛行也。泰師云。自身名內處。緣十八界起十八愛故有十八愛。地身名外處。緣他十八界亦起十八愛。以外處十八合內處十八。故有三十六愛。時差別者。即於三世各有三十六愛。故有一百八種。又於此中無差別相至皆為愛者。一切煩惱境皆是希求通名為愛。下有眾名。並是釋經中愛名差別。第四解得中有三複次。初明由五相故證得。二明四種瑜伽。三辨諦相。初中。一為得所緣境者謂四聖諦。二得方便者謂即於四諦中三因正轉十二行相智。最初轉者乃至名智覺者。過去名智未來名明現在名覺。故云如次此示相轉也。第二轉者。此是勸轉在於修道。第三轉者謂是無學已得盡智。此又整頓不同小論一一諦皆作三轉。謂先在見道于苦諦。乃至無學于苦三轉竟。還成於

【現代漢語翻譯】 現代漢語譯本 憂、六喜、六舍（Upeksha，舍）。依小乘論說，愛因六憂後生，不與憂相應。愛與喜、舍同時相應，也從喜、舍後生。現在大乘真實理門認為，愛與憂相應，緣于外六塵，十八愛行如依六根。這種差別在於，對內執著于『我』，對外也執著于『我所』，從而生起慢心，甚至對於法也執著于『我所』。其餘的應隨順情況，如前面所說的來理解。例如，執著于內六處，生起有愛和無有愛。有愛有三種品類，無有愛只有上品。有愛三種品類中，每一種都生起四種愛。愿于外六處執著于『我所』的差別道理，參照前面內六界的說法。所以說『如前應知』。這樣，在六外界中生起十八愛。加上前面的愛行，內六處中也有十八愛，合起來說有三十六愛行。泰師說，自身名為內處，緣於十八界生起十八愛，所以有十八愛。地身名為外處，緣於他的十八界也生起十八愛。以外處的十八愛加上內處的十八愛，所以有三十六愛。時間上的差別在於，在三世中各有三十六愛，所以有一百零八種。又在此中，無差別相，一切都爲了愛。一切煩惱境都是希求，統稱為愛。下面有各種名稱，都是解釋經文中愛的名稱差別。第四，解釋得中有三複次。首先說明由五種相來證明獲得。第二，說明四種瑜伽。第三，辨別諦相。首先，一是爲了獲得所緣境，即四聖諦。二是獲得方便，即在四諦中，三因正轉十二行相智。最初轉者，乃至名為智覺者。過去名為智，未來名為明，現在名為覺。所以說『如次』，這顯示了相轉。第二轉者，這是勸轉，在於修道。第三轉者，是指無學，已經獲得盡智。這又整頓不同於小乘論，小乘論認為每一諦都作三轉。即先在見道中於苦諦，乃至無學于苦三轉完畢，還成於...

【English Translation】 English version Worry, six joys, six Upeksha (equanimity). According to the Hinayana treatises, love arises from six worries and is not associated with worry. Love is associated with joy and equanimity simultaneously and also arises from joy and equanimity. Now, the true principle gate of Mahayana believes that love is associated with worry, arising from the six external sense objects, and the eighteen love actions are based on the six roots. The difference lies in the fact that internally, one is attached to 'self,' and externally, one is also attached to 'what belongs to self,' thus giving rise to arrogance, and even to the Dharma, one is attached to 'what belongs to self.' The rest should be understood according to the circumstances, as mentioned earlier. For example, being attached to the six internal sense bases gives rise to love and non-love. Love has three categories, while non-love only has the highest category. In the three categories of love, each gives rise to four types of love. The difference in the principle of being attached to 'what belongs to self' in the six external sense bases should be referred to the previous explanation of the six internal realms. Therefore, it is said 'as previously known.' Thus, eighteen loves arise in the six external realms. Adding the previous love actions, there are also eighteen loves in the six internal sense bases, totaling thirty-six love actions. Master Tai said that the self is called the internal base, and eighteen loves arise from the eighteen realms, so there are eighteen loves. The earth body is called the external base, and eighteen loves also arise from the eighteen realms of others. Adding the eighteen loves of the external base to the eighteen loves of the internal base, there are thirty-six loves. The difference in time lies in the fact that there are thirty-six loves in each of the three times, so there are one hundred and eight types. Moreover, in this, there is no difference in appearance, and everything is for the sake of love. All afflictive states are desires, collectively called love. The following are various names, all of which are explanations of the differences in the names of love in the scriptures. Fourth, explaining the attainment of the intermediate state has three further explanations. First, it explains that it is proven by five aspects. Second, it explains the four yogas. Third, it distinguishes the characteristics of the truths. First, one is to obtain the object of focus, which is the Four Noble Truths. Second, it is to obtain the means, which is the twelve aspects of wisdom that are correctly transformed by the three causes in the Four Noble Truths. The initial transformer, even to the one called the wise and enlightened. The past is called wisdom, the future is called brightness, and the present is called enlightenment. Therefore, it is said 'in order,' which shows the transformation of aspects. The second transformer is encouragement to transform, which lies in the path of cultivation. The third transformer refers to the one who is beyond learning, who has already obtained the wisdom of exhaustion. This is also reorganized differently from the Hinayana treatises, which believe that each truth is transformed three times. That is, first in the path of seeing in the Truth of Suffering, and even after the unlearned has completed the three transformations in the Truth of Suffering, it still becomes...

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見道。于集諦更復三轉等。乃至道諦亦爾。尊者達磨多羅說曰。我今不能忍受如是文句。雖是聖說。文句顛倒。不應見苦諦已起已知根。見集諦時卻起未知欲知根等。此中又應當一一根中遍觀四諦。三得所得。謂菩提。四者得已。令他于自證深生信解。五皆證得者。五人皆得無學果也。五者令他於他所證生信解可知。第二明得方便中略有四種瑜伽。善方便者乃至此二所攝名不放逸者。景師云。此文以念慧二法為不放逸。前本地及對法以三善根及以精進為不放逸。泰師又云。善方便是不放逸。不放逸即以念正智二法為體。不同余文四種瑜伽。達師云。問兩文不同有何所以。答但是一切善法並是不放逸。各取義不同故如是也。問一切善法並是不放逸。何故偏說此等法耶。答此等用強故偏說也。第三明諦相。苦諦如諸疾病等。如文可知。第五解相。有十相過患者。景及達等云。一勝義沙門等不許彼為沙門等。言二亦不數為沙門等。三眾苦皆未脫。四惡趣亦未脫。五堪能捨學處。六不堪證勝法。七尋余福田。八舍超苦苦更不還果無所堪能。第九第十同爲一句。從於現法中已下文是也。更有師釋。前五同先師制。第六不證聖道。第七不證道果。八向善趣故尋余福田所謂外仙等是也。九于第三果不能證得。十于無餘依無所堪能。第

【現代漢語翻譯】 現代漢語譯本 見道。于集諦更復三轉等。乃至道諦亦爾。尊者達磨多羅（Dharmatrata，一位論師的名字）說：『我今不能忍受如是文句。雖是聖說，文句顛倒。不應見苦諦已起已知根，見集諦時卻起未知欲知根等。』此中又應當一一根中遍觀四諦。三得所得，謂菩提（Bodhi，覺悟）。四者得已，令他于自證深生信解。五皆證得者，五人皆得無學果也。五者令他於他所證生信解可知。第二明得方便中略有四種瑜伽（Yoga，相應）。善方便者乃至此二所攝名不放逸者。景師云：『此文以念慧二法為不放逸。前本地及對法以三善根及以精進為不放逸。』泰師又云：『善方便是不放逸，不放逸即以念正智二法為體。不同余文四種瑜伽。』達師云：『問兩文不同有何所以？』答：『但是一切善法並是不放逸，各取義不同故如是也。』問：『一切善法並是不放逸，何故偏說此等法耶？』答：『此等用強故偏說也。』第三明諦相。苦諦如諸疾病等，如文可知。第五解相。有十相過患者。景及達等云：『一勝義沙門等不許彼為沙門等。言二亦不數為沙門等。三眾苦皆未脫。四惡趣亦未脫。五堪能捨學處。六不堪證勝法。七尋余福田。八舍超苦苦更不還果無所堪能。第九第十同爲一句，從於現法中已下文是也。』更有師釋：『前五同先師制。第六不證聖道。第七不證道果。八向善趣故尋余福田所謂外仙等是也。九于第三果不能證得。十于無餘依無所堪能。』第

【English Translation】 English version Insight into the Path. Further, there are three turnings regarding the Samudaya Satya (Truth of the Origin of Suffering), and so forth, and the same applies to the Marga Satya (Truth of the Path). Venerable Dharmatrata (Dharmatrata, name of a commentator) said: 'I cannot bear such wording. Although it is the words of the Holy Ones, the phrasing is inverted. It is not appropriate that having seen the Dukkha Satya (Truth of Suffering), the 'known' root arises, and then when seeing the Samudaya Satya, the 'unknown, wanting to know' root arises.' Here, one should contemplate the Four Noble Truths in each and every root. The three 'attainments' are what is attained, namely Bodhi (Bodhi, Enlightenment). The fourth is that having attained it, one causes others to deeply believe and understand one's own realization. 'Those who all attain' means that all five people attain the Arhatship (fruit of no more learning). The fifth is that one causes others to believe and understand what others have realized, which is knowable. Secondly, in clarifying the means of attainment, there are roughly four kinds of Yoga (Yoga, union). 'Skillful means' and even those included in these two are called non-negligence. Master Jing said: 'This text takes mindfulness and wisdom as non-negligence. The former local text and the Abhidharma (texts on Buddhist philosophy) take the three good roots and diligence as non-negligence.' Master Tai also said: 'Skillful means is non-negligence, and non-negligence takes mindfulness and right knowledge as its essence. It is different from the four kinds of Yoga in other texts.' Master Da said: 'Question: What is the reason for the difference between the two texts?' Answer: 'It is simply that all good dharmas are non-negligence, and they each take different meanings, hence it is like this.' Question: 'If all good dharmas are non-negligence, why are these dharmas specifically mentioned?' Answer: 'Because these have a strong function, they are specifically mentioned.' Thirdly, clarifying the characteristics of the Truths. The Dukkha Satya is like various diseases, etc., as can be known from the text. Fifthly, explaining the characteristics. There are ten characteristics of faults. Jing and Da, etc., said: 'Firstly, those who are truly renunciates do not allow them to be renunciates, etc. Secondly, they are not counted as renunciates. Thirdly, they have not escaped all suffering. Fourthly, they have not escaped the evil realms. Fifthly, they are capable of abandoning the precepts. Sixthly, they are incapable of realizing the superior dharma. Seventhly, they seek other fields of merit. Eighthly, having abandoned transcending suffering, they are no longer capable of attaining the non-returning fruit. The ninth and tenth are the same sentence, from 'in the present dharma' onwards.' Another master explained: 'The first five are the same as the previous master's formulation. Sixthly, they do not realize the holy path. Seventhly, they do not realize the fruit of the path. Eighthly, because they are heading towards good realms, they seek other fields of merit, such as external ascetics, etc. Ninthly, they are unable to attain the third fruit. Tenthly, they are incapable of attaining the state of no remainder.'

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六解處。智見現觀者。見道名智。修道名見。無學名現觀也。第七解業。言睒彌葉及娑羅支葉者。景達云。西國有樹名睒彌。枝葉參差不一一相當。或一或二乃至六七葉也。喻四諦相隨。闕一闕二闕三也。娑羅枝葉四四相當。喻四諦智整合圓滿。又云睒彌葉缺減不正。婆羅枝葉圓滿具足。第八解障。先辨四障。后辨對治。前中有二。一總標徴列。二次第別解。一一障中皆有二文。謂初辨障。后明對治。言教升攝波葉者。舊云申怒林記也。西方有樹。名升攝波。其形似此方胡椒樹。此則如來對於慶喜愿知無盡之譬也。盲龜者。可引廣論。下對辨對治中。又由修慧乃至必有第二者。謂由修慧于諸諦中一獲得諦智。二亦得四不壞凈。由是因緣于諸諦實遠離疑惑。若於四諦三寶無疑。於四不壞凈亦無疑也。智諦與四諦更互相依。若更有一必有第一也。第九解過。景師云。墮于生闇者。生上二界無明昏闇五支。還是觀諸行自性因緣。雜染清凈因緣。及以清凈。達師云。三種世界者。三界也。第十解黑異熟等。景師云。言譬如擲杖根墮那落迦中墮傍生趣端墮餓鬼界者。即當一業歷諸趣也。作黑白業已。譬如擲杖或墮惡趣不清凈處即鬼畜中雜受苦樂。或墮善趣少清凈處者。人天之中雜受苦樂隨除魔界天。作白白業生在五趣等者。白白

【現代漢語翻譯】 現代漢語譯本 六解處：對於以智慧觀察事物真相的人來說，『見道』指的是獲得智慧的階段，『修道』指的是通過修行來增長智慧的階段，『無學』指的是智慧圓滿，無需再學習的階段。 第七解業：關於『睒彌葉』（一種樹葉，象徵四諦不完整）和『娑羅支葉』（一種樹葉，象徵四諦完整）的說法，景達（譯者名）說，西國有種樹叫『睒彌』，它的枝葉參差不齊，葉子的數量不固定，有時一片，有時兩片，甚至六七片不等。這比喻四諦的道理相互關聯，缺少一個、兩個或三個方面。而『娑羅』的枝葉通常四片相對，比喻對四諦的智慧理解完整圓滿。他還說，『睒彌葉』代表著不完整和不正確，而『娑羅葉』代表著圓滿和具足。 第八解障：首先辨析四種障礙，然後辨析對治方法。前面部分分為兩部分：一是總的標示和列舉，二是按順序分別解釋。每一種障礙都包含兩部分內容，即先辨析障礙，后說明對治方法。『教升攝波葉』（一種樹葉，象徵佛陀的教誨）舊譯為『申怒林記』。西方有一種樹，名叫『升攝波』，形狀類似於這邊的胡椒樹。這就像如來佛對於阿難（慶喜）希望瞭解無盡佛法的譬喻。『盲龜』的比喻可以參考《廣論》。在下面辨析對治方法的部分，『又由修慧乃至必有第二者』，指的是通過修習智慧，在四諦中獲得對真諦的智慧，同時也獲得四不壞凈（四種清凈的信心）。因為這個原因，對於四諦的真實性不再有疑惑。如果對於四諦和三寶沒有疑惑，那麼對於四不壞凈也不會有疑惑。智慧和四諦是相互依存的，如果其中一個存在，另一個也必然存在。 第九解過：景師（譯者名）說，『墮于生闇』指的是在色界和無色界中，被無明所矇蔽的五種障礙。還是觀察諸行（一切事物）的自性因緣，雜染和清凈的因緣，以及清凈的境界。達師（譯者名）說，『三種世界』指的是三界（欲界、色界、無色界）。 第十解黑異熟等：景師（譯者名）說，『言譬如擲杖根墮那落迦（地獄）中墮傍生趣（畜生道）端墮餓鬼界者』，意思是說，一個惡業會經歷多個惡趣。做了黑業（惡業）和白業（善業）之後，就像投擲木杖，可能會墮入惡趣（地獄、餓鬼、畜生）這些不清凈的地方，在那裡混合地承受痛苦和快樂；或者墮入善趣（人道、天道）這些相對清凈的地方，在那裡混合地承受快樂和痛苦，但要排除魔界天。做了白白業（純粹的善業）會生在五趣等。

【English Translation】 English version The Six Aspects of Understanding: For those who observe reality with wisdom, 'seeing the path' (見道) refers to the stage of attaining wisdom, 'cultivating the path' (修道) refers to the stage of increasing wisdom through practice, and 'no more learning' (無學) refers to the stage of perfect wisdom, where no further learning is needed. The Seventh Aspect of Understanding: Regarding the statements about 'Śyāmāka leaves' (睒彌葉, a type of leaf, symbolizing the incompleteness of the Four Noble Truths) and 'Śāla branches' (娑羅支葉, a type of leaf, symbolizing the completeness of the Four Noble Truths), Jingda (景達, translator's name) said that in the Western Regions, there is a tree called 'Śyāmāka,' whose branches and leaves are uneven, with a varying number of leaves, sometimes one, sometimes two, or even six or seven. This is a metaphor for the interconnectedness of the Four Noble Truths, where one, two, or three aspects may be lacking. The branches of the 'Śāla' tree, on the other hand, usually have four leaves opposite each other, symbolizing a complete and perfect understanding of the wisdom of the Four Noble Truths. He also said that 'Śyāmāka leaves' represent incompleteness and incorrectness, while 'Śāla leaves' represent completeness and perfection. The Eighth Aspect of Understanding: First, analyze the four obstacles, and then analyze the methods of overcoming them. The preceding part is divided into two sections: first, a general indication and enumeration, and second, a sequential explanation. Each obstacle contains two parts: first, an analysis of the obstacle, and second, an explanation of the method of overcoming it. 'Jiao Sheng She Po leaves' (教升攝波葉, a type of leaf, symbolizing the Buddha's teachings), formerly translated as 'Shen Nu Lin Ji' (申怒林記). In the Western Regions, there is a tree called 'Sheng She Po,' which resembles the pepper tree here. This is like the Buddha's metaphor for Ananda (慶喜), who wished to understand the endless Dharma. The metaphor of the 'blind turtle' can be found in the 'Lamrim' (《廣論》). In the section below analyzing the methods of overcoming obstacles, 'Also, through the cultivation of wisdom, there will necessarily be a second,' refers to obtaining wisdom about the truth in the Four Noble Truths through the cultivation of wisdom, and also obtaining the Four Incorruptible Purities (四不壞凈, four kinds of pure faith). Because of this reason, there is no longer any doubt about the truth of the Four Noble Truths. If there is no doubt about the Four Noble Truths and the Three Jewels, then there will also be no doubt about the Four Incorruptible Purities. Wisdom and the Four Noble Truths are interdependent; if one exists, the other must also exist. The Ninth Aspect of Understanding: Jing Shi (景師, translator's name) said, 'Falling into the darkness of birth' refers to the five obstacles obscured by ignorance in the Form Realm and Formless Realm. It is still observing the self-nature causes and conditions of all phenomena (諸行), the causes and conditions of defilement and purity, and the state of purity. Da Shi (達師, translator's name) said, 'The three worlds' refers to the Three Realms (欲界, 色界, 無色界). The Tenth Aspect of Understanding: Jing Shi (景師, translator's name) said, 'It is like throwing a staff, with the root falling into Naraka (那落迦, hell), the middle falling into Tiryagyoni (傍生趣, animal realm), and the end falling into Preta (餓鬼界, hungry ghost realm),' meaning that one evil karma will experience multiple evil realms. After doing black karma (惡業, evil deeds) and white karma (白業, good deeds), it is like throwing a wooden staff, which may fall into impure places such as evil realms (hell, hungry ghosts, animals), where suffering and happiness are mixed; or fall into relatively pure places such as good realms (human realm, heavenly realm), where happiness and suffering are mixed, but excluding the Mara realm (魔界天). Doing purely white karma (白白業, purely good deeds) will result in being born in the five realms, etc.

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天業自受色無色報。但由造此業人。從上界沒退墮五趣。故言生五趣。達師云。根中論三品者。造三品業。故名生三惡道。又解。一業歷受三惡道報。今大乘如是。此解同景師。十一解大義。景師云。觀苦之智如本足。以初得故。集智斷集。如墻壁障賊。滅智漸高。如下層級。道智如上臺。言已見聖諦補特迦羅乃至譬如礫石及大雪山者。少苦如礫石。多分已斷如雪山。下喻三界愛斷。無色已斷之愛如大池沼。其者二三滴色界已斷之愛如大陂湖未斷者如二三滴。欲界愛斷如大海水。未斷如二三滴。又大雪山者喻斷慢所生苦。金山喻無色愛所生苦。蘇迷盧山喻色界愛所生苦。及大地喻欲界愛所生苦。泰師云。苦智如行者發足欲往。集智如詣寶臺院墻壁。滅智如詣臺下層級。道智如詣寶臺至究竟處。達師云。大義者無漏道能得四諦大義。及證得無上菩提大義故也。此中慢及愛通三界身語意亦爾。貪瞋癡等唯是欲界也。諸聖身中所有苦少分在如礫石。聖人已斷諸苦如大雪山。言二滴等者。喻聖人所未斷苦。唯有七生乃至一身苦。故曰也。六種礫石之喻者。三業三毒所生眾苦為六。喻此六也泥團者喻聖身所未斷如少泥團。已斷如大地等。十二解難得。言解了者聞慧。勝了者思慧。決了者修慧也。十種正法者。謂八聖道及解脫正智

【現代漢語翻譯】 現代漢語譯本 天業會自行承受色界和無色界的果報。但是由於造作這些業的人，從上界死亡後退墮到五趣（地獄、餓鬼、畜生、人、天）。所以說『生五趣』。達師說，根據《根中論》的三品之說，造作三品惡業，所以名為『生三惡道』（地獄、餓鬼、畜生）。又有一種解釋，一種惡業會經歷承受三惡道的果報。現在大乘佛教也是這樣認為的。這種解釋與景師的觀點相同。第十一解解釋大義。景師說，觀察苦的智慧就像人的腳，因為是最初獲得的。用集智來斷除集諦，就像用墻壁來阻擋盜賊。滅智逐漸增高，就像下層的階梯。道智就像上層的臺階。說『已經見到聖諦的補特伽羅（人）』，乃至譬如礫石和大雪山，意思是說，少量的苦就像礫石，大部分已經斷除的苦就像雪山。下面用比喻來說明三界之愛的斷除。無色界已經斷除的愛就像大的池沼，剩下的二三滴愛就像大的陂湖，未斷除的愛就像二三滴。欲界已經斷除的愛就像大海水，未斷除的愛就像二三滴。又，大雪山比喻斷除因慢而產生的苦，金山比喻無色界之愛所產生的苦，蘇迷盧山比喻**（原文如此，可能指某種煩惱或執著）之愛所產生的苦，大地比喻欲界之愛所產生的苦。泰師說，苦智就像行者抬腳想要前往，集智就像到達寶臺的院墻壁，滅智就像到達臺下的層級，道智就像到達寶臺的究竟之處。達師說，大義是指無漏道能夠獲得四諦的大義，以及證得無上菩提的大義。這裡所說的慢和愛，通於三界，身語意也是如此。貪嗔癡等只是欲界的。諸聖人身上所有的苦，少部分就像礫石，聖人已經斷除的諸苦就像大雪山。說二滴等，比喻聖人所未斷除的苦，只有七生乃至一生的苦，所以這樣說。六種礫石的比喻，是指三業（身、口、意）和三毒（貪、嗔、癡）所產生的眾苦，用這六種來比喻。泥團比喻聖人身上所未斷除的苦就像少量的泥團，已經斷除的苦就像大地等。第十二解解釋難得。說『解了』是指聞慧（通過聽聞獲得的智慧），『勝了』是指思慧（通過思考獲得的智慧），『決了』是指修慧（通過修行獲得的智慧）。十種正法是指八聖道（八正道）以及解脫正智（正確的解脫智慧）。

【English Translation】 English version The karma of the heavens is self-received, with rewards in the realms of form and formlessness. However, it is due to those who create this karma that they fall from the upper realms into the five realms of existence (hell, hungry ghosts, animals, humans, and gods). Therefore, it is said 'born into the five realms.' The teacher Dashi says that according to the three grades in the Root Stanzas on the Middle Way (Mūlamadhyamakakārikā), creating the three grades of evil karma results in being named 'born into the three evil paths' (hell, hungry ghosts, and animals). Another explanation is that one karma is experienced through the retribution of the three evil paths. This is also the view of the Mahayana now. This explanation is the same as that of Master Jing. The eleventh explanation explains the great meaning. Master Jing says that the wisdom of observing suffering is like the foot of a person, because it is the first thing obtained. Using the wisdom of accumulation to cut off the cause of suffering is like using a wall to block thieves. The wisdom of cessation gradually increases, like the lower levels of stairs. The wisdom of the path is like the upper platform. Saying 'the pudgala (person) who has already seen the noble truths' and even comparing it to gravel and a great snow mountain means that a small amount of suffering is like gravel, and most of the suffering that has been cut off is like a snow mountain. The following uses metaphors to explain the cutting off of the love of the three realms. The love that has already been cut off in the formless realm is like a large pool, the remaining two or three drops of love are like a large pond, and the love that has not been cut off is like two or three drops. The love that has already been cut off in the desire realm is like the water of the great ocean, and the love that has not been cut off is like two or three drops. Furthermore, the great snow mountain is a metaphor for the suffering caused by pride, the golden mountain is a metaphor for the suffering caused by the love of the formless realm, Mount Sumeru (Sumeru) is a metaphor for the suffering caused by ** (original text, possibly referring to some kind of affliction or attachment) love, and the earth is a metaphor for the suffering caused by the love of the desire realm. Teacher Tai says that the wisdom of suffering is like a practitioner raising their foot wanting to go, the wisdom of accumulation is like reaching the courtyard wall of the treasure platform, the wisdom of cessation is like reaching the lower levels of the platform, and the wisdom of the path is like reaching the ultimate place of the treasure platform. Dashi says that the great meaning refers to the unconditioned path being able to obtain the great meaning of the four noble truths (catvāri āryasatyāni), and to realize the great meaning of attaining unsurpassed bodhi (enlightenment). The pride and love mentioned here are common to the three realms, and so are body, speech, and mind. Greed, hatred, and delusion, etc., are only of the desire realm. All the suffering in the bodies of the saints, a small part is like gravel, and all the suffering that the saints have cut off is like a great snow mountain. Saying two drops, etc., is a metaphor for the suffering that the saints have not yet cut off, only the suffering of seven lives or even one life, so it is said. The metaphor of the six kinds of gravel refers to the various sufferings produced by the three karmas (body, speech, and mind) and the three poisons (greed, hatred, and delusion), using these six to make the metaphor. The lump of mud is a metaphor for the suffering that has not yet been cut off in the body of the saint, like a small lump of mud, and the suffering that has already been cut off is like the earth, etc. The twelfth explanation explains the difficulty of obtaining. Saying 'understanding' refers to the wisdom of hearing (śruta-mayī prajñā), 'superior understanding' refers to the wisdom of thinking (cintā-mayī prajñā), and 'decisive understanding' refers to the wisdom of cultivation (bhāvanā-mayī prajñā). The ten right dharmas refer to the eightfold noble path (āryāṣṭāṅgamārga) and the right wisdom of liberation (correct wisdom of liberation).

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相應善法也。十業道者謂二三等者。二。謂作無作二也。三業為三。又解。二種三業。一身等三業。二福等三業是也。

第九十六卷

上來緣起食諦界擇中前一總頌列其六門以明緣起食諦訖。自下第二有半總頌列其三門。別明界擇。一是總義等。二是光等。三明受等。下有四別頌釋初半別頌。解初總義等有四門。一是總義。二是自類別。三似轉。四三求。長行中。初解總義。景師云。此中現起十八界及十八界種子皆名住自性也。達師云。住自性界者。一向約無記現行及隨眠十八界。皆增長界者。是善惡性者也。第二解自類別。大惡叉聚者。三藏云。惡叉相如此間無食子而非也。一堪染。二押取油。家家盡有一聚多聚。第三解似轉。如文。第四解三求中。先解梵行來。言是二為依者。一久所作無妄失念。二久所說無妄失念也。言如是且說信增上力漸修三學者。結前所明無明界。所隨六處已下。明有求界是種子。又無明界已下。明欲求。次有一頌解前第二先等。有七門。一三七界相攝。二見想。三希奇。四差別性。五安立。六寂靜。七愚夫。長行釋中。初解三七界相攝。先開列三界七界。人多釋云。色界中亦攝欲界者。文相不似攝色也。當知此中已下。第二辨其相攝。又諸色貪下。偏解七中前二界。以難見故

【現代漢語翻譯】 現代漢語譯本 相應的善法也是如此。十業道指的是二三等情況。『二』指的是作和無作兩種情況。『三業』指的是三種業。另一種解釋是，有兩種三業：一是身等三業，二是福等三業。

第九十六卷

上面已經通過總頌的方式，列舉了緣起、食、諦、界、擇中的六個方面，闡明了緣起和食諦。下面將用總頌的方式，列舉三個方面，分別闡明界和擇。一是總義等，二是光等，三是明受等。下面有四個別頌來解釋前半部分的別頌。解釋最初的總義等內容，分為四個方面：一是總義，二是自類別，三是似轉，四是三求。在長行中，首先解釋總義。景師說，這裡顯現的十八界以及十八界的種子，都叫做『住自性』。達師說，『住自性界』指的是，始終是關於無記的現行和隨眠的十八界。『皆增長界』指的是，具有善惡性質的界。 第二，解釋自類別。『大惡叉聚』，三藏說，惡叉的形狀就像此地的無食子，但並非如此。一是堪染，二是榨取油。家家戶戶都有一聚或多聚。 第三，解釋似轉，如原文所示。 第四，在三求中，首先解釋梵行來。『言是二為依』，指的是一是長久所作的無妄失念，二是長久所說的無妄失念。『言如是且說信增上力漸修三學者』，總結前面所說的無明界。『所隨六處已下』，說明有求界是種子。『又無明界已下』，說明欲求。接下來有一頌來解釋前面的第二先等，分為七個方面：一是三七界相攝，二是見想，三是希奇，四是差別性，五是安立，六是寂靜，七是愚夫。在長行解釋中，首先解釋三七界相攝。先開列三界七界。很多人解釋說，『中亦攝欲界』，但從文意來看，似乎沒有包含色界。應當知道，從『此中已下』開始，第二部分辨別其相攝。『又諸色貪下』，著重解釋七界中的前兩個界，因為它們難以被看見。

【English Translation】 English version Correspondingly, so are the wholesome dharmas. The ten paths of karma refer to situations like 'two, three, etc.' 'Two' refers to the two aspects of action: 'making' and 'non-making'. 'Three karmas' refers to the three types of karma. Another explanation is that there are two types of three karmas: first, the three karmas of body, speech, and mind; second, the three karmas of merit, etc.

Volume Ninety-Six

Above, through a general verse, the six aspects of Dependent Origination (緣起 - Yuanqi), Food (食 - Shi), Truth (諦 - Di), Realm (界 - Jie), and Discernment (擇 - Ze) have been listed to elucidate Dependent Origination and the Truth of Food. Below, a general verse will list three aspects to separately clarify Realm and Discernment. First is the general meaning, etc.; second is light, etc.; third is clarifying reception, etc. Below are four separate verses to explain the first half of the separate verse. Explaining the initial general meaning, etc., is divided into four aspects: first, the general meaning; second, self-categorization; third, seeming transformation; fourth, the three requests. In the prose section, first explain the general meaning. Master Jing said, 'Here, the manifested eighteen realms (十八界 - Shiba Jie) and the seeds of the eighteen realms are all called 'abiding in self-nature (住自性 - Zhu Zixing)'.' Master Da said, 'The 'realms abiding in self-nature' always refer to the eighteen realms of unwholesome (無記 - Wuji) present action and latent tendencies. 'All increasing realms' are those of good and evil nature.' Second, explain self-categorization. 'Great Aksha cluster (大惡叉聚 - Da Echa Ju)' – the Tripitaka (三藏 - Sanzang) says that the shape of Aksha is like the 'no-food seeds' here, but it is not. First, it is capable of being dyed; second, it is pressed to extract oil. Every household has one or many clusters. Third, explain seeming transformation, as in the text. Fourth, in the three requests, first explain the coming of Brahma conduct. 'The two are relied upon' refers to first, the long-practiced non-forgetting of mindfulness; second, the long-spoken non-forgetting of mindfulness. 'Thus, it is said that the three learnings are gradually cultivated through the power of increasing faith' concludes the previously explained realm of ignorance (無明界 - Wuming Jie). 'Following the six places' explains that the realm of seeking is the seed. 'Also, from the realm of ignorance onwards' explains desire-seeking. Next, there is a verse to explain the preceding second 'first, etc.', divided into seven aspects: first, the mutual inclusion of the three and seven realms; second, seeing and thinking; third, rarity; fourth, distinctiveness; fifth, establishment; sixth, tranquility; seventh, foolishness. In the prose explanation, first explain the mutual inclusion of the three and seven realms. First, list the three realms and seven realms. Many people explain that 'the desire realm is also included within', but the text does not seem to include the form realm. It should be known that from 'from here onwards', the second part distinguishes their mutual inclusion. 'Also, under the greed for various forms' focuses on explaining the first two realms of the seven realms because they are difficult to see.

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。言由見由受至及清凈界者。景師云。於色界地由見起貪。由受起貪。名為黑闇。為對治彼觀于不凈。立光明界。為舍不凈觀行復觀凈色。立清凈界。即凈解脫。達師云。由見故顯光明界。謂三禪已上。由受故顯清凈界。謂第四禪色等。又于如是七界下。勸知七界。七界遍知應了知。是初門。于得方便應當了知者。是第二門。即于其得應當了知。是第三門。于所為應當了知者。是第四門。依此四門下次第解脫初門。如是諸界所有遍知由四因緣應當了知謂有相違所治而相待故者。是一因。緣狹小無量而相待故。是第二因。有及非有。是第三因。有上無上而相待故。是第四因。黑闇為緣施設光明不凈為緣施設清凈者。於色起貪名為黑闇。初二解脫修不凈觀。治彼色貪立光明界。謂內有色外觀色內無色外觀色等。為舍不凈復觀凈色立清凈界即凈解脫故。云不凈為緣施設清凈。色趣為緣施設虛空者。皆色觀空。如是名為有相違故。待彼所治施設能治等者。結由初因立前三界。次云由緣狹小境識為緣故施設識無邊處者。由第二因故立識處。次云由小所有為緣故施設無所有處者。由第三因故立無所有處。次云由一切有最勝現前已下。明由第四有上無上因緣。施設第六第七二界。此依初門遍了知也。下解第二于得方便了知。又有想定

【現代漢語翻譯】 現代漢語譯本：關於『由見、由受至清凈界』的說法，景師說：『在地界，由見而生貪，由受而生貪，這被稱為黑闇。爲了對治這種狀態，觀想不凈，建立光明界。爲了捨棄不凈觀的修行，進而觀想清凈的色，建立清凈界，即凈解脫。』達師說：『由見的緣故，顯現光明界，指的是三禪以上。由受的緣故，顯現清凈界，指的是第四禪的色等。』 又在如是七界之下，勸導人們瞭解七界。『七界遍知應了知』，這是第一個門徑。『于得方便應當了知』，這是第二個門徑，即對於獲得的方法應當瞭解。『于所為應當了知』，這是第三個門徑。『于所為應當了知』，這是第四個門徑。依據這四個門徑，次第解脫第一個門徑。像這樣，對於諸界的所有遍知，應當通過四種因緣來了解，即『有相違所治而相待故』，這是一個原因。『緣狹小無量而相待故』，這是第二個原因。『有及非有』，這是第三個原因。『有上無上而相待故』，這是第四個原因。 『黑闇為緣施設光明，不凈為緣施設清凈』，對於色產生貪念，這被稱為黑闇。最初的兩個解脫修習不凈觀，以此來對治對於色的貪念，建立光明界，指的是『內有色外觀色，內無色外觀色』等。爲了捨棄不凈觀，進而觀想清凈的色，建立清凈界，即凈解脫。所以說『不凈為緣施設清凈』。『色趣為緣施設虛空』，都是觀色為空。像這樣，這被稱為『有相違故』。對待那些需要被對治的事物，設定能夠對治的方法等。總結來說，由第一個原因建立前三個界。 接下來，『由緣狹小境識為緣故施設識無邊處』，由第二個原因，建立識無邊處。接下來，『由小所有為緣故施設無所有處』，由第三個原因，建立無所有處。接下來，『由一切有最勝現前已下』，闡明由第四個『有上無上』的因緣，設定第六、第七兩個界。這是依據第一個門徑來普遍瞭解。下面解釋第二個門徑，即對於獲得的方法的瞭解。又有想定。

【English Translation】 English version: Regarding the statement 'from seeing, from feeling to the pure realm,' Jing Shi said: 'In the earth realm, greed arises from seeing, and greed arises from feeling. This is called darkness. To counteract this, contemplate impurity and establish the realm of light. To abandon the practice of contemplating impurity, and further contemplate pure form, establish the pure realm, which is pure liberation.' Da Shi said: 'Due to seeing, the realm of light is manifested, referring to the third Dhyana and above. Due to feeling, the pure realm is manifested, referring to the fourth Dhyana's form, etc.' Furthermore, under these seven realms, encourage people to understand the seven realms. 'The complete knowledge of the seven realms should be understood,' this is the first gateway. 'One should understand the means of attainment,' this is the second gateway, that is, one should understand the methods of attainment. 'One should understand what is to be done,' this is the third gateway. 'One should understand what is to be done,' this is the fourth gateway. According to these four gateways, liberate the first gateway in order. In this way, the complete knowledge of all realms should be understood through four causes, namely 'because there are opposing things to be treated and they are interdependent,' this is one cause. 'Because the conditions are narrow and immeasurable and they are interdependent,' this is the second cause. 'Existence and non-existence,' this is the third cause. 'Superior and unsurpassed are interdependent,' this is the fourth cause. 'Darkness is the condition for establishing light, impurity is the condition for establishing purity.' Greed arises from form, this is called darkness. The initial two liberations cultivate the contemplation of impurity, using this to counteract greed for form, establishing the realm of light, referring to 'internal form viewing external form, internal formlessness viewing external form,' etc. To abandon the contemplation of impurity, and further contemplate pure form, establish the pure realm, which is pure liberation. Therefore, it is said that 'impurity is the condition for establishing purity.' 'The tendency towards form is the condition for establishing emptiness,' all are contemplating form as emptiness. In this way, this is called 'because there are opposing things.' Treat those things that need to be treated, and set up methods that can treat them, etc. In summary, the first three realms are established by the first cause. Next, 'because the conditions are narrow and the realm of consciousness is the condition, the place of boundless consciousness is established,' the place of boundless consciousness is established by the second cause. Next, 'because the possession of small things is the condition, the place of nothingness is established,' the place of nothingness is established by the third cause. Next, 'from the most excellent manifestation of all existence onwards,' it clarifies that the sixth and seventh realms are established by the fourth cause of 'superior and unsurpassed.' This is based on the first gateway to understand universally. Below explains the second gateway, that is, the understanding of the means of attainment. There is also a fixed thought.

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名為有行乃至獲得第一有定者。是第六界。於一切想不思惟故於無相界正思惟故薩迦耶滅者。即無相三昧所緣擇滅名為滅界。由無相故隨順獲得滅定滅界者。此文即說第七滅界兼取滅定。如是二種不由行定隨順獲得者。一擇滅。二滅定。不由假想行定即得解脫住故者。有為解脫。住解脫者。無為解脫。自下第三。即于其得應了知。謂如是諸定至名為隨得諸界是也。下明第四于得所為應當了知。又此諸界能隨獲得八解脫定當知初界能隨獲得第一第二者。光明界攝初一解脫也。其第二界能隨獲得第三等者。第二清凈界攝凈解脫。其餘五界如其次第能隨獲得五解脫定者。其四無色界攝四無色解脫滅界攝滅盡解脫也。第二解見相。有二複次初複次云此二說者行者者。謂即說者為一。行者為第二也。複次中。第一遲鈍人。一向信他所說一切見趣。第二非遲鈍人。但信自許隨遍何見趣。不信餘人所計見趣。第三利根人。一切皆不信。就中有二。一明邪見行。二明正見行。第三複次云。又若於其所受學處有堅固執乃至能焚滅故。堅固執人身如葦舍。少有善法如在舍蟲。固執邪見如火燒滅舍及善根。即此補特伽羅乃至退失功德善法者。三藏解云。聞思修慧名堅固執。能治前火。有前執火人無聞思修堅固執。退失功德也。與此相違當知出

【現代漢語翻譯】 現代漢語譯本： 名為有行乃至獲得第一有定者，是第六界（指滅受想定）。於一切想不思惟故，于無相界正思惟故，薩迦耶（身見）滅者，即無相三昧所緣擇滅名為滅界。由無相故，隨順獲得滅定滅界者，此文即說第七滅界兼取滅定。如是二種不由行定隨順獲得者：一、擇滅；二、滅定。不由假想行定即得解脫住故者：有為解脫，住解脫者；無為解脫。自下第三，即于其得應了知，謂如是諸定至名為隨得諸界是也。下明第四于得所為應當了知。又此諸界能隨獲得八解脫定，當知初界能隨獲得第一第二者：光明界攝初一解脫也。其第二界能隨獲得第三等者：第二清凈界攝凈解脫。其餘五界如其次第能隨獲得五解脫定者：其四無**（指四無色定）攝四無色解脫，滅界攝滅盡解脫也。第二解見相，有二複次，初複次云此二說者行者者：謂即說者為一，行者為第二也。複次中，第一遲鈍人，一向信他所說一切見趣；第二非遲鈍人，但信自許隨遍何見趣，不信餘人所計見趣；第三利根人，一切皆不信。就中有二：一明邪見行；二明正見行。第三複次云：又若於其所受學處有堅固執乃至能焚滅故，堅固執人身如葦舍，少有善法如在舍蟲，固執邪見如火燒滅舍及善根。即此補特伽羅（人）乃至退失功德善法者，三藏解云：聞思修慧名堅固執，能治前火。有前執火人無聞思修堅固執，退失功德也。與此相違當知出

【English Translation】 English version: That which is called 'having practice and attaining the first fixed state' is the sixth realm (referring to the cessation of perception and feeling). Because one does not contemplate all thoughts, and because one correctly contemplates the realm of no-form, the destruction of Sakkaya (身見, self-view), that is, the Nirodha (擇滅, cessation) attained through the object of the asamjna-samadhi (無相三昧, formless concentration) is called the realm of cessation. Because of no-form, those who accordingly attain the cessation-attainment and the realm of cessation, this passage speaks of the seventh realm of cessation, also including the cessation-attainment. These two kinds are not attained through practice and fixed states: first, Nirodha (擇滅, cessation); second, cessation-attainment. Because one attains liberation and dwells without conceptualization, practice, and fixed states: liberation with conditions, dwelling in liberation; liberation without conditions. From the third section onwards, one should understand regarding its attainment, that is, these fixed states are called the realms that are accordingly attained. The following explains the fourth, one should understand what is to be done regarding the attainment. Furthermore, these realms can accordingly attain the eight liberations. One should know that the initial realm can accordingly attain the first and second: the realm of light includes the first liberation. The second realm can accordingly attain the third and so on: the second realm of purity includes the pure liberation. The remaining five realms can accordingly attain the five liberation-attainments in order: the four arupa (四無色定, formless realms) include the four formless liberations, and the realm of cessation includes the cessation of attainment. The second explanation of the aspect of views has two further explanations. The initial further explanation says that these two are the speaker and the practitioner: that is, the speaker is one, and the practitioner is the second. In the further explanation, the first is the dull person, who always believes all views spoken by others; the second is the not-dull person, who only believes their own accepted views, no matter what view it is, and does not believe the views held by others; the third is the sharp person, who does not believe anything at all. Within this, there are two: one explains the practice of wrong views; the second explains the practice of right views. The third further explanation says: Furthermore, if one has a firm attachment to the teachings they have received, even to the point of being able to burn them, a person with firm attachment is like a reed house, with little good dharma like insects in the house, and clinging to wrong views is like a fire burning the house and the roots of goodness. That pudgala (補特伽羅, person) even loses merit and good dharma. The Tripitaka (三藏, three baskets) explains: hearing, thinking, and cultivating wisdom are called firm attachment, which can cure the previous fire. The person who previously clung to the fire lacks the firm attachment of hearing, thinking, and cultivating, and loses merit. The opposite of this should be known to be coming out.

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離等者。與前無聞思修人相違。當知出離邪執。即見無恚無害等。三藏云。應言與此相違如其所應當知出離。無恚害出前相違之法故。上來三段解相見竟。自下第三解佛有二希奇。一顯無我。二善惡之業亦不已。有二有情。一者在家。二者出家。在家有情為求財寶初興加行名發起界者。求少財物也。下明求大財寶。即此諸界從自方所至余方所從未擯舍者。未別家時。已擯舍者。別妻子時。俱於二處者。一未得處。二已得處。出家有情先樂出家為少求。后大精進等。名大求也第四解差別性。如文。第五解安立。由四因緣立三種三界二出離界。四因者。一外不出離出離等。三種三界者。一欲等三界。二色無色滅界。三斷滅無慾界。二出離界者。五種六種。此中欲貪為緣立欲界。出離此界立色界最初靜慮。由尋喜樂出離義故立上三靜慮者。文少。具足應言由尋伺離立二禪。喜出離故立三禪。樂出離故立第四禪。由色有對種種性想出離立空處者。色想是青黃等想。有對想是長短等想。合前二為種種性想。不同小乘說。由色者。眼識相應想。者對者。與四識相應想。種種性者。與意識相應想數也。由空識無所有想出離義故立上三是為第一。外不出離而出離義故。立欲等三界。又色界已下。明由第二因復立三界。又色界中非是畢竟

【現代漢語翻譯】 現代漢語譯本 離等者：與之前沒有聞、思、修的人相反。應當知道，出離邪見，就能見到無嗔、無害等（功德）。三藏中說：『應當說與此相反，如其所應當知道出離。無嗔、無害，是與之前相反的法。』以上三段解釋了相見（的含義）完畢。下面第三部分解釋佛陀的兩種希奇之處：一是顯示無我，二是善惡之業也不會消失。有兩種有情：一是在家，二是出家。在家有情爲了求取財寶，最初開始努力，名為『發起界』，指的是求取少量財物。下面說明求取大量財寶，即這些界從自己的地方到其他地方，從未被拋棄的（財物）。『未被拋棄』指的是未分家時。『已被拋棄』指的是分家妻子時。『都在兩處』指的是一未得到之處，二已得到之處。出家有情先是喜歡出家，爲了少量求取，後來更加精進等，名為『大求』。第四部分解釋差別性，如經文所示。第五部分解釋安立，由四種因緣安立三種三界和二種出離界。四種因緣是：一、外不出離而出離等。三種三界是：一、欲界等三界，二、色界、無色界、滅界，三、斷滅無慾界。二種出離界是：五種和六種。其中，因為欲貪的緣故安立欲界，出離此界安立最初靜慮。因為尋、喜、樂的出離之義，安立上面的三種靜慮。經文簡略，完整地說應該是：因為尋伺的離開，安立二禪；因為喜的出離，安立三禪；因為樂的出離，安立第四禪。因為對色、有對、種種性想的出離，安立空處。色想是青黃等想，有對想是長短等想，將前兩者合起來是種種性想，這與小乘的說法不同。『由色』指的是與眼識相應的想，『對者』指的是與四識相應的想，『種種性者』指的是與意識相應的想（的數量）。因為對空、識、無所有想的出離之義，安立上面的三種（無色界），這是第一種。外不出離而出離之義，安立欲界等三界。又以下，說明由第二種因緣再次安立三界。又中並非是畢竟（之義）。

【English Translation】 English version Those who are apart from [worldly concerns] are contrary to those who have not heard, contemplated, or cultivated [the Dharma]. It should be known that abandoning wrong views is to see non-anger, non-harm, etc. The Tripitaka says: 'It should be said that it is contrary to this, as it should be known to abandon. Non-anger and non-harm are the opposite of the previous Dharma.' The above three sections explain the meaning of 'seeing' completely. The third part below explains the Buddha's two wonders: one is to show no-self (Anatta), and the other is that good and evil deeds will not disappear. There are two kinds of sentient beings: one is householders, and the other is renunciants. Householders, in order to seek wealth and treasures, initially begin to exert effort, which is called 'initiating realm', referring to seeking small amounts of wealth. The following explains seeking large amounts of wealth, that is, these realms from one's own place to other places, never being abandoned [wealth]. 'Not being abandoned' refers to when the family has not been separated. 'Being abandoned' refers to when the family and wife have been separated. 'Both are in two places' refers to one place where it has not been obtained, and the other place where it has been obtained. Renunciants initially enjoy renunciation, seeking a small amount, and later become more diligent, etc., which is called 'great seeking'. The fourth part explains the difference, as the text shows. The fifth part explains the establishment, establishing three kinds of three realms and two kinds of liberation realms due to four causes. The four causes are: one, external non-liberation and liberation, etc. The three kinds of three realms are: one, the three realms of desire, etc. (Kama-dhatu, Rupa-dhatu, Arupa-dhatu), two, the realms of form, formlessness, and cessation, three, the realm of cessation of desire. The two kinds of liberation realms are: five kinds and six kinds. Among them, because of desire and greed, the desire realm (Kama-dhatu) is established, and abandoning this realm establishes the initial Dhyana (meditative absorption). Because of the meaning of abandoning search, joy, and pleasure, the above three Dhyanas are established. The text is brief, and it should be said completely: because of the abandonment of search and investigation, the second Dhyana is established; because of the abandonment of joy, the third Dhyana is established; because of the abandonment of pleasure, the fourth Dhyana is established. Because of the abandonment of form, opposition, and various nature thoughts, the space realm (Akasa-anantyayana) is established. Form thought is the thought of blue, yellow, etc., opposition thought is the thought of long, short, etc., and combining the former two is various nature thoughts, which is different from the Theravada saying. 'By form' refers to the thought corresponding to eye consciousness, 'opposition' refers to the thought corresponding to the four consciousnesses, and 'various nature' refers to the number of thoughts corresponding to consciousness. Because of the meaning of abandoning emptiness, consciousness, and nothingness, the above three [formless realms] are established, which is the first kind. The meaning of external non-liberation and liberation establishes the three realms of desire, etc. Furthermore, ** below, it explains that the three realms are established again due to the second cause. Furthermore, ** in it is not the meaning of ultimate [cessation].

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已下。明由第三因復立三界。無增上慢者。下明由第四因立二出離界。指如第十一卷釋。第六解寂靜。如文。第七解愚夫。先辨愚智相。后隨義分別。前中先辨愚夫相。后通顯聰慧相。前中。初標列二種。后解釋二種。他雖正行亦能令苦者。由行邪行。損他妻子及以財物。他雖正行。亦生他苦。又由無色已下。隨義分別。但辨第二相四處。先明六十二界建立所以。有十三分別勝。長阿含。由染想尋思立欲恚等三界。由凈尋立無慾恚等三思又由三界染凈二品遍行義故有餘四界等者。四蘊通三界。通染凈故。色則不爾。解界中有三種。謂總義等光等受等。已解前二。次解第三。受等有二頌。初一頌九門。一自性。二因緣。三見。四染。五數取趣。六轉差別。七道理。八寂靜。九觀察。長行文作二複次釋。初屬當頌本列其九門。二次第解。一自性。即是三受。二因緣。即苦觸樂觸不苦不樂觸也。二又諸樂已下。解苦受之過。於二更續能隨順故者。景師云。舍不離苦苦壞苦故。是行苦。達師云。此舍受滅次第或生苦受或生樂受。能順生苦樂二受。故云於二更續也。四從於樂受中有貪隨眠下。解染也。問云。於樂受等所有諸受現前分位一切煩惱未斷。是二受起皆為一切煩惱隨眠繫縛。何故但云樂受貪隨眠苦受瞋隨眠等。故論為通

【現代漢語翻譯】 現代漢語譯本 已下。闡明由第三個原因重新建立三界（kāmadhātu, rūpadhātu, arūpadhātu）。對於沒有增上慢（adhimāna）的人來說，下面闡明由第四個原因建立兩個出離界（nirvāṇa）。具體可以參考第十一卷的解釋。第六個解釋寂靜（śamatha），如經文所示。第七個解釋愚夫（bāla）。首先辨別愚夫和智者的區別，然後根據意義分別解釋。前面部分先辨別愚夫的特徵，然後普遍地闡明聰慧的特徵。在前面部分中，首先標出兩種（愚夫），然後解釋這兩種。『他雖正行亦能令苦者』，是因為行為不正，損害他人的妻子和財物。『他雖正行，亦生他苦』。另外，從『又由無色已下』開始，是根據意義分別解釋，只辨別第二種相的四個地方。首先闡明建立六十二界（drsti）的原因，有十三種分別殊勝。《長阿含經》（Dīrgha Āgama）說，由染想和尋思（vitarka）建立欲界（kāmadhātu）、嗔界（dvesadhātu）等三界。由清凈的尋思建立無慾界（avītarāgadhātu）、無嗔界（avītadvesadhātu）等三種思。『又由三界染凈二品遍行義故有餘四界等者』，四蘊（skandha）貫通三界，貫通染和凈，而色蘊（rūpaskandha）則不然。解釋界（dhātu）中有三種，即總義等、光等、受等。已經解釋了前兩種，接下來解釋第三種。受等有兩種偈頌。第一個偈頌有九個方面：一、自性（svabhāva），二、因緣（hetu），三、見（drsti），四、染（rāga），五、數取趣（pugala），六、轉差別（parināma-viśesa），七、道理（yukti），八、寂靜（śamatha），九、觀察（anupaśyanā）。長行文（prose）作兩次『複次』解釋。第一次屬於當頌，列出這九個方面。第二次是次第解釋。一、自性，即是三種受（vedanā）。二、因緣，即苦觸（duhkha-sparśa）、樂觸（sukha-sparśa）、不苦不樂觸（aduhkhasukha-sparśa）。『二又諸樂已下』，解釋苦受（duhkha-vedanā）的過患。『於二更續能隨順故者』，景師說，舍受（upekṣā-vedanā）不離苦苦（duhkha-duhkha）和壞苦（vipariṇāma-duhkha），所以是行苦（saṃskāra-duhkha）。達師說，這種舍受滅的次第，或者生苦受，或者生樂受，能順生苦樂二受，所以說『於二更續』。四、從『於樂受中有貪隨眠下』，解釋染（rāga）。問：『於樂受等所有諸受現前分位一切煩惱未斷，是二受起皆為一切煩惱隨眠繫縛。何故但云樂受貪隨眠苦受瞋隨眠等』。所以論是爲了貫通。

【English Translation】 English version Hereafter. Explaining that the three realms (kāmadhātu, rūpadhātu, arūpadhātu) are re-established by the third cause. For those without adhimāna (conceit), it explains below that the two realms of liberation (nirvāṇa) are established by the fourth cause. Refer to the explanation in the eleventh volume. The sixth explains śamatha (tranquility), as the text states. The seventh explains bāla (fool). First, distinguish between the characteristics of fools and the wise, and then explain them separately according to their meanings. The preceding part first distinguishes the characteristics of fools, and then universally elucidates the characteristics of the wise. In the preceding part, first mark out the two types (of fools), and then explain these two types. 'He, though acting correctly, can still cause suffering' because of improper conduct, harming others' wives and property. 'He, though acting correctly, still causes suffering to others.' Furthermore, starting from 'Moreover, from the formless realms onwards,' it is explained separately according to meaning, only distinguishing the four places of the second characteristic. First, explain the reason for establishing the sixty-two views (drsti), with thirteen kinds of distinct superiority. The Dīrgha Āgama (Longer Āgama) says that the desire realm (kāmadhātu), anger realm (dvesadhātu), and other three realms are established by defiled thoughts and vitarka (initial application of thought). The non-desire realm (avītarāgadhātu), non-anger realm (avītadvesadhātu), and other three thoughts are established by pure vitarka. 'Moreover, because the two categories of defilement and purity in the three realms pervade their meanings, there are four remaining realms, etc.' The four skandhas (aggregates) pervade the three realms, pervading both defilement and purity, while the rūpaskandha (aggregate of form) is not like this. Explaining that there are three types of dhātu (elements): general meaning, light, and feeling. The first two have already been explained, and the third will be explained next. There are two verses about feeling, etc. The first verse has nine aspects: 1. svabhāva (nature), 2. hetu (cause), 3. drsti (view), 4. rāga (attachment), 5. pugala (person), 6. parināma-viśesa (transformation-distinction), 7. yukti (reason), 8. śamatha (tranquility), 9. anupaśyanā (contemplation). The prose text explains 'furthermore' twice. The first time belongs to the verse, listing these nine aspects. The second time is a sequential explanation. 1. svabhāva (nature), which is the three vedanās (feelings). 2. hetu (cause), which is duhkha-sparśa (painful contact), sukha-sparśa (pleasant contact), and aduhkhasukha-sparśa (neither painful nor pleasant contact). '2. Moreover, from all pleasures onwards,' explains the faults of duhkha-vedanā (painful feeling). 'Continuing to accord with the two,' Master Jing said that upekṣā-vedanā (neutral feeling) is inseparable from duhkha-duhkha (pain of pain) and vipariṇāma-duhkha (pain of change), so it is saṃskāra-duhkha (pain of conditioning). Master Da said that the order of the cessation of this neutral feeling is that either painful feeling arises or pleasant feeling arises, which can accord with the arising of both painful and pleasant feelings, so it is said 'continuing to accord with the two.' 4. From 'In pleasant feeling, there is the latent tendency of greed,' explains rāga (attachment). Question: 'In all feelings such as pleasant feeling, all afflictions have not been severed in the present moment, and the arising of these two feelings is bound by the latent tendencies of all afflictions. Why only say that pleasant feeling has the latent tendency of greed and painful feeling has the latent tendency of anger?' Therefore, the treatise is for universal connection.

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。雖於樂等所有諸受云云。乃至為欲永害諸隨眠熟修梵行非唯為遣諸纏因緣者。為斷一切隨眠故修梵行。非唯斷彼現起纏也。五從無思擇力補特伽羅已下。解數取趣。六又彼諸受自性所依下。解轉差別。七又諸苦受一切眾生已下。解道理。八又彼諸受應知略有三種寂靜已下。解寂靜。樂言論者。第二重解寂靜。景師云。此文分明證在定時有細尋。三藏每云在方便有尋伺入定則無。故在定有但是方便。不在根本。今此文說定中有細尋伺。不言根本及與方便。道通得有。理亦無妨。達師云。三藏會通此文約方便定為論。我所論者。約根本定為言也。九又由七行已下。解觀察。于諸受中觀受七相中。第二受因。釋中開為三種。謂現在流轉還滅因緣。當來別觀流轉為一。還滅為一。故成七相。第二頌中有七門。一受生起。二劣等。三諸受相差別。四見等為最勝。五知差別。六問。七記。長行中。初解受生起。先開章立宗。后徴問別解。于中有二。初明有情眾。后約之廣辨諸受生起。文分有二。初約在家出家以辨諸受生起。后約外道內法以辨。前中。初約二眾以辨二緣生受。后別辨二眾。一明在家。言又由最初染污欲觸現行領納彼緣所生諸受者。前三門次。一欲二尋三觸。后三義中。一染著力者即生彼破。二作意力。即生彼尋。

【現代漢語翻譯】 現代漢語譯本 『雖於樂等所有諸受云云』，乃至爲了永遠斷除所有隨眠（Anusaya，煩惱的潛在傾向）而精勤修行梵行（Brahmacarya，清凈的行為），並非僅僅爲了去除各種纏（Paryavasthana，煩惱的現行），是爲了斷除一切隨眠的緣故而修行梵行，並非僅僅斷除那些現行的纏縛。 五、從無思擇力補特伽羅（Pudgala，人）以下，解釋數取趣（Samkhya-gati，以計數方式理解輪迴）。 六、又那些受的自性所依以下，解釋轉變差別。 七、又諸苦受一切眾生以下，解釋道理。 八、又那些受應該知道略有三種寂靜以下，解釋寂靜。樂言論者，第二重解釋寂靜。景師說：『此文分明證明在定時有細微的尋（Vitarka，粗略的思考）。三藏（Tripitaka，佛教經典）每次都說在方便（Upaya，方法）中有尋伺（Vicara，精細的思考），入定則沒有。所以在定中有，但是是方便，不是根本。現在此文說定中有細微的尋伺，不說是根本還是方便，道通得有，道理也沒有妨礙。』達師說：『三藏會通此文是約方便定為論。我所論者，約根本定為言也。』 九、又由七行以下，解釋觀察。于諸受中觀察受的七相中，第二受因，釋中開為三種，謂現在流轉還滅因緣，當來別觀流轉為一，還滅為一，故成七相。第二頌中有七門：一、受生起；二、劣等；三、諸受相差別；四、見等為最勝；五、知差別；六、問；七、記。長行中，初解受生起，先開章立宗，后征問別解。于中有二：初明有情眾，后約之廣辨諸受生起。文分有二：初約在家出家以辨諸受生起，后約外道內法以辨。前中，初約二眾以辨二緣生受，后別辨二眾。一明在家，言又由最初染污欲觸現行領納彼緣所生諸受者，前三門次：一、欲；二、尋；三、觸。后三義中：一、染著力者即生彼破；二、作意力，即生彼尋。

【English Translation】 English version 『Although regarding all feelings such as pleasure, etc.,』 up to 『in order to permanently eliminate all Anusayas (latent tendencies of afflictions), diligently practice Brahmacarya (pure conduct), not solely for the purpose of removing the various Paryavasthanas (manifestations of afflictions),』 it is for the sake of eliminating all Anusayas that Brahmacarya is practiced, not merely to eliminate those manifest Paryavasthanas. Five, from the Pudgala (person) without the power of discernment onwards, explaining Samkhya-gati (understanding of rebirth through enumeration). Six, furthermore, from the nature and basis of those feelings onwards, explaining the differences in transformation. Seven, furthermore, from all sentient beings experiencing suffering onwards, explaining the reasoning. Eight, furthermore, those feelings should be known to have roughly three kinds of quiescence onwards, explaining quiescence. The speaker on pleasure, the second layer of explanation on quiescence. Master Jing said: 『This text clearly proves that there is subtle Vitarka (coarse thought) during Samadhi (meditative concentration). The Tripitaka (Buddhist scriptures) always says that there is Vitarka and Vicara (subtle thought) in Upaya (means), but not when entering Samadhi. Therefore, it exists in Samadhi, but it is Upaya, not fundamental. Now this text says that there is subtle Vitarka and Vicara in Samadhi, without specifying whether it is fundamental or Upaya. The path can be attained, and there is no obstacle in reasoning.』 Master Da said: 『The Tripitaka reconciles this text by discussing Upaya Samadhi. What I am discussing is about fundamental Samadhi.』 Nine, furthermore, from the seven aspects onwards, explaining observation. Among the feelings, observing the seven aspects of feeling, the second is the cause of feeling, which is divided into three in the explanation, namely the causes of present flow, cessation, and future separate observation of flow as one, and cessation as one, thus forming seven aspects. There are seven sections in the second verse: 1. arising of feeling; 2. inferiority and equality; 3. differences in the characteristics of feelings; 4. view, etc., as the most excellent; 5. knowing the differences; 6. question; 7. record. In the prose, the initial explanation is on the arising of feeling, first establishing the chapter and setting forth the thesis, then questioning and separately explaining. There are two parts: first, clarifying the sentient beings; second, broadly explaining the arising of feelings based on that. The text is divided into two parts: first, explaining the arising of feelings based on the two groups of householders and renunciants; second, explaining based on externalist and internalist doctrines. In the former, first explaining the arising of feelings based on the two groups, then separately explaining the two groups. First, clarifying the householders, saying that the feelings arising from the initial defiled desire and contact manifesting and experiencing those conditions, the order of the first three doors is: 1. desire; 2. Vitarka; 3. contact. Among the latter three meanings: 1. the power of attachment gives rise to its destruction; 2. the power of attention gives rise to its Vitarka.

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三境界力。即生彼觸。染著不捨長時相續不得寂靜。此是第七義門差別。又彼欲等已下。由三緣現行故。彼品煩惱在行者身未永斷。此即第二義門差別。第二明出家。若諸出家未離貪者等者。本為舍欲出家故。染著力所攝受欲而得寂靜。作意境界力所攝受尋觸未靜。由是因緣于彼觸處未修尋治未作離欲。于曾受境非理作意同現行。于勝妙境有觸現行。若於尋思見過患厭欲如前說已得寂靜。由是因緣尋亦寂靜即離欲初禪。唯觸未靜若遇妙境染觸便生。未離二禪已上欲。若於諸欲已離貪者。一切寂靜一門差別。已離二禪已上欲也。復有一類已下文者。謂有類未離貪者。由於諸欲生貪未斷。諸尋染觸未永斷故。皆未寂靜。若於諸欲貪慾已斷證初定欲已。靜慮未靜。于初定已離貪者乃至非想未離貪者。二已寂靜觸未寂靜。超過有頂。一切寂靜。是名第二門差別。前門中說厭欲出家故。于染著之法生欲已得寂靜餘二未靜。今後門說復有一類于諸欲中未離貪者由於諸欲未斷故一切未靜。已離欲貪得初靜慮竟已者。則與前同。下約外道內法以辨諸受生起。前辨外道。后明內法。又住內法乃至彼未寂靜為緣生受者。四向名向道。亦可七人俱向無學俱名向道。第二解劣等門斷五法修五法。指如三摩呬多地。達師云。能斷五法者。欲惡不善

【現代漢語翻譯】 現代漢語譯本 三境界力，即因生起彼觸（各種感官接觸），產生染著而不捨棄，長時相續，不得寂靜。這是第七種義門差別。 又，彼欲等（指各種慾望），由於三種因緣現行，所以這些品類的煩惱在修行者身上尚未永遠斷除。這是第二種義門差別。 第二是說明出家。如果那些出家之人尚未遠離貪慾等，本來是爲了捨棄慾望而出家的，卻被染著之力所攝受，反而認為這樣可以得到寂靜。由於作意境界力所攝受，尋觸（尋伺所產生的觸覺）尚未平息。由於這個原因，對於那些觸覺之處，沒有修習尋伺的對治方法，沒有做到遠離慾望。對於曾經感受過的境界，進行不如理的作意，這些都會一同現行。對於殊勝美妙的境界，有觸覺現行。如果對於尋思的過患已經厭惡，想要遠離慾望，如前面所說，就已經得到了寂靜。由於這個原因，尋伺也寂靜了，也就是離開了慾望，證得了初禪。只是觸覺尚未平息，如果遇到美妙的境界，染污的觸覺便會產生。這是因為還沒有離開二禪以上的慾望。 如果對於各種慾望已經遠離貪慾，那麼一切都寂靜了，這是第一種義門差別。也就是已經離開了二禪以上的慾望。 還有一類人，下面的文字是說，有一類人尚未遠離貪慾，由於對於各種慾望生起貪戀而沒有斷除，各種尋伺染污的觸覺沒有永遠斷除，所以都還沒有寂靜。如果對於各種慾望的貪慾已經斷除，證得了初禪，慾望已經平息，但靜慮（禪定）還沒有平息。對於初禪已經遠離貪慾，乃至對於非想非非想處還沒有遠離貪慾，這兩種情況是已經寂靜了，但觸覺還沒有寂靜。超過了有頂天（指非想非非想處），一切都寂靜了。這是第二種義門差別。 前面的義門中說，因為厭惡慾望而出家，所以對於染著之法生起厭惡，已經得到了寂靜，其餘兩種（尋和觸）還沒有平息。現在後面的義門說，還有一類人，對於各種慾望沒有遠離貪慾，由於對於各種慾望沒有斷除，所以一切都沒有平息。已經離開了慾望的貪戀，得到了初禪，那麼就和前面所說的情況相同。 下面是以外道和內法來辨別各種感受的生起。前面辨別外道，後面說明內法。又，安住于內法，乃至那些（煩惱）沒有寂靜，以（煩惱）為緣而生起感受的人，四向（四向四果）稱為向道。也可以說七個人都趨向于無學果位，都稱為向道。 第二是解釋劣等門，斷除五法，修習五法。指的是如三摩呬多地（Samāhita-bhūmi）。達師（Dāśa）說，能夠斷除五法的人，（指的是）欲惡不善。

【English Translation】 English version The power of the three realms, that is, the arising of those contacts (various sensory contacts), giving rise to attachment and not abandoning them, continuing for a long time without attaining tranquility. This is the seventh difference in the meaning-gate. Furthermore, those desires, etc. (referring to various desires), arise due to three conditions, so these categories of afflictions have not been permanently eliminated in the practitioner. This is the second difference in the meaning-gate. Secondly, explaining renunciation. If those who have renounced the world have not yet abandoned greed, etc., originally renouncing the world to abandon desires, they are instead captivated by the power of attachment, thinking that this will lead to tranquility. Because the seeking-contact (the sensation produced by seeking and contemplating) has not yet subsided, due to being influenced by the power of the mind's object. For this reason, regarding those places of contact, they have not cultivated the antidotes to seeking, and have not achieved detachment from desires. Regarding the realms they have experienced, engaging in irrational mental activity, these will all arise together. Regarding sublime and wonderful realms, there is contact arising. If one has already become disgusted with the faults of seeking and desires to abandon them, as mentioned earlier, then one has already attained tranquility. For this reason, seeking is also tranquil, that is, one has abandoned desires and attained the first Dhyana (meditative state). Only contact has not yet subsided; if one encounters wonderful realms, defiled contact will arise. This is because one has not yet abandoned desires beyond the second Dhyana. If one has already abandoned greed for various desires, then everything is tranquil; this is the first difference in the meaning-gate. That is, one has already abandoned desires beyond the second Dhyana. There is also a category of people, the following text says, there is a category of people who have not yet abandoned greed, because they have not abandoned attachment to various desires, and the various seeking-defiled contacts have not been permanently eliminated, so they have not yet attained tranquility. If one has already abandoned greed for various desires, attained the first Dhyana, and desires have subsided, but the Samadhi (meditative absorption) has not yet subsided. For those who have abandoned greed in the first Dhyana, up to those who have not abandoned greed in the realm of neither perception nor non-perception, these two situations are that they have already attained tranquility, but contact has not yet subsided. Surpassing the peak of existence (referring to the realm of neither perception nor non-perception), everything is tranquil. This is called the second difference in the meaning-gate. The previous meaning-gate said that because one renounced the world out of disgust for desires, one has become disgusted with the phenomena of attachment and has already attained tranquility, but the other two (seeking and contact) have not yet subsided. Now the later meaning-gate says that there is also a category of people who have not abandoned greed for various desires, and because they have not abandoned various desires, everything has not subsided. Having abandoned the attachment to desires and attained the first Dhyana, then it is the same as the situation mentioned earlier. The following is to distinguish the arising of various feelings based on external paths and internal Dharma. The former distinguishes external paths, and the latter explains internal Dharma. Furthermore, those who abide in the internal Dharma, until those (afflictions) have not subsided, and those who generate feelings based on (afflictions) as conditions, the four aspirants (four aspirants and four fruits) are called aspirants to the path. It can also be said that seven people are all moving towards the state of no-more-learning, and are all called aspirants to the path. The second is to explain the inferior and equal gates, abandoning five dharmas and cultivating five dharmas. This refers to something like the Samāhita-bhūmi (state of concentration). Dāśa (teacher's name) said that those who can abandon the five dharmas (refers to) evil and unwholesome desires.

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法等。能修五法者。初禪中五支也。今勘第十一卷。云初靜慮中說離生喜樂。由證住此斷除五法。謂欲所行喜。欲所引憂。不善所引喜。不善所引憂。不善所引舍。又於五法修習圓滿。謂歡喜安樂及三摩地。又喜樂舍劣中勝品等者。喜在欲為劣。初禪為中。二禪為勝。樂在欲界初禪為劣。二禪為中。三禪為勝。舍在二禪已下為劣。三禪為中。第四禪為勝。第三解諸受相差別。言或有無開覺者乃至苦樂無性所顯者。據無苦樂名不苦樂。非謂別有不苦樂也。是故世尊至假設為有者。外人引經為證。即依苦樂寂靜以為舍受。下為解釋。世尊為欲開曉彼故乃至廣說。此文即說舍受。自是寂靜豈說苦樂寂靜為舍耶。然佛世尊約第一義說有三種寂靜樂。下明離貪瞋癡縛所得無為體。又勝住樂與樂相似。九次第定滅定最勝名為勝住。第四解見等最勝依止。如是色類見聞樂想有者。開此五句。下次第解。第四或天有或在人有者。即是一往來身而得漏盡。第五解知差別中。初明瞭知應知事。后辨了知境事差別。前中。前辨了知諦別有用。二引經四句。配前四用。即有四句。下辨了境事差別中。先約雜染品辨境差別。后約清凈品辨境差別。前中。七者有喜樂識所行邊際差別者。七識住也。九者喜樂執藏有情生處安住邊際。九有情居也。第六

【現代漢語翻譯】 現代漢語譯本：法等等。能夠修習五法的人，是指處於初禪中的人，他們具備五支（五種禪定要素）。現在查閱第十一卷，其中說在初靜慮（初禪）中，通過證得離生喜樂，可以斷除五法。這五法是指：由慾望引起的喜、由慾望引起的憂、由不善法引起的喜、由不善法引起的憂、由不善法引起的舍。並且，對於五法修習圓滿，這五法是：歡喜、安樂以及三摩地（專注）。 關於喜、樂、舍的劣、中、勝品等等，喜在欲界是劣品，在初禪是中品，在二禪是勝品。樂在欲界和初禪是劣品，在二禪是中品，在三禪是勝品。舍在二禪以下是劣品，在三禪是中品，在第四禪是勝品。 第三，解釋諸受相的差別。說到『或者有無開覺者乃至苦樂無性所顯者』，根據沒有苦樂的說法，稱為不苦不樂，並非是另外存在一種不苦不樂的感受。因此，世尊說到假設為有（舍受）的情況，外道引用經典作為證據，就是依據苦樂寂靜的狀態作為舍受。下面是解釋，世尊爲了開導他們，乃至廣說。這段文字就是說舍受，它本身就是寂靜的，怎麼能說苦樂寂靜就是舍受呢？然而，佛世尊從第一義（究竟意義）上說有三種寂靜樂。下面說明遠離貪瞋癡的束縛所得到的無為之體。 又，勝住樂與樂相似。九次第定（九種次第禪定）和滅盡定是最殊勝的，稱為勝住。第四，解釋見等最勝的依止。如是色類見聞樂想有者，展開這五句，下面依次解釋。第四，或者天上有，或者人有，指的是一往來身（一生往來欲界和色界之間）而證得漏盡（斷盡煩惱）。第五，解釋知差別中，首先闡明了知應知之事，然後辨別了知境和知事的差別。前面，先辨別了知諦（真諦）的差別和作用。第二，引用經典中的四句，配合前面的四種作用，即有四句。下面辨別了境和事的差別，先從雜染品（不清凈的方面）辨別境的差別，然後從清凈品（清凈的方面）辨別境的差別。 前面，七者有喜樂識所行邊際差別，指的是七識住（七種意識停留的境界）。九者喜樂執藏有情生處安住邊際，指的是九有情居（九種有情居住的地方）。第六

【English Translation】 English version:Dharma, and so on. Those who can cultivate the Five Dharmas refer to those in the first Dhyana (first meditative state), possessing the five branches (five elements of meditation). Now, examining the eleventh volume, it states that in the first Dhyana, by attaining the joy and happiness born of detachment, one can eliminate the Five Dharmas. These Five Dharmas are: joy caused by desire, sorrow caused by desire, joy caused by unwholesome factors, sorrow caused by unwholesome factors, and equanimity caused by unwholesome factors. Furthermore, one perfects the cultivation of the Five Dharmas, which are: joy, happiness, and Samadhi (concentration). Regarding the inferior, intermediate, and superior qualities of joy, happiness, and equanimity, joy is inferior in the desire realm, intermediate in the first Dhyana, and superior in the second Dhyana. Happiness is inferior in the desire realm and the first Dhyana, intermediate in the second Dhyana, and superior in the third Dhyana. Equanimity is inferior in the states below the second Dhyana, intermediate in the third Dhyana, and superior in the fourth Dhyana. Third, explaining the differences in the characteristics of feelings. When it is said, 'Or those who have or do not have awareness, even those manifested by the absence of suffering and happiness,' according to the absence of suffering and happiness, it is called neither suffering nor happiness, not that there is another feeling of neither suffering nor happiness. Therefore, the World Honored One spoke of the case of assuming there is (the feeling of equanimity). Outsiders cite scriptures as evidence, relying on the state of tranquility of suffering and happiness as the feeling of equanimity. The following is an explanation: the World Honored One, in order to enlighten them, spoke extensively. This passage speaks of the feeling of equanimity, which is itself tranquil. How can it be said that the tranquility of suffering and happiness is equanimity? However, the Buddha, the World Honored One, speaks of three kinds of tranquil happiness from the perspective of the first meaning (ultimate meaning). The following explains the unconditioned nature obtained by being free from the bondage of greed, hatred, and delusion. Moreover, the happiness of superior abiding is similar to happiness. The Nine Sequential Dhyanas (Nine Successive Absorptions) and the Cessation Attainment are the most superior, called superior abiding. Fourth, explaining the most superior basis of seeing, etc. Those who have such forms, seeing, hearing, happiness, and thought, unfolding these five sentences, the following explains them in order. Fourth, whether it exists in the heavens or in humans refers to one who attains the exhaustion of outflows (ending of afflictions) in one lifetime of coming and going (between the desire realm and the form realm). Fifth, explaining the differences in knowledge, first clarifying the things that should be known, and then distinguishing the differences between the object of knowledge and the act of knowing. In the former, first distinguishing the differences and functions of knowing the Truth (Four Noble Truths). Second, citing the four sentences in the scriptures, matching the previous four functions, that is, there are four sentences. The following distinguishes the differences between the object and the act, first distinguishing the differences in the object from the impure aspect, and then distinguishing the differences in the object from the pure aspect. In the former, the seventh, the difference in the boundaries of what is practiced by the consciousness of joy and happiness, refers to the Seven Stations of Consciousness (Seven Abodes of Consciousness). The ninth, the boundaries of the dwelling place where beings abide, who cherish joy and happiness, refers to the Nine Abodes of Sentient Beings (Nine Habitats of Sentient Beings). Sixth

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解請問。后四種者。謂一切皆無常等。明一向記。故思造業已下。明分別記。景師解云。故思造業當受于苦。此非一向獲得者。此業通於善惡。云何定言當受于苦。舍現法中定般涅槃亦非一向者。離舍苦樂舍受不定現般涅槃以通凡聖皆得舍故。此二複次當分別記。達師云。或得於舍者。此故思所造業或有舍卻義于現法中定般涅槃亦非一向者。若有人問言一切聖人定於現法中般涅槃耶。今分別答言非一向以不定故。今判故思造業當受于苦此非一向者。為一向獲得于舍乃至亦非一向為第二。解釋同景。反詰置記。文顯可知。第七解記別門。言又諸如來善避他論等者。泰師等云。一外道問神我等。是定不應記法。然彼作不定問言神我與身為一為異。如來默答避之。二于喜樂與色等別義法。是決定應記別法而作一異不定問。又喜樂與諸四取煩惱義別作不定門。如來皆能避之。

瑜伽論記卷第二十四(之上終)

瑜伽論記卷第二十四(之下)(論本第九十七至一百)

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論本第九十七

上來契經有四釋中前三釋訖。自下第四明菩提分法釋有二卷文。簡擇諸經攝覺分之要文。集而明之。就中初結前生后。二舉頌釋。頌有總別。總頌有十門。道品七科為七。第八息念。第九學。第十證凈。

【現代漢語翻譯】 現代漢語譯本：

請問，後面的四種記別是什麼？『一切皆無常』等，這表明是一向記。『故思造業』以下，表明是分別記。景師解釋說：『故思造業應當承受痛苦，這並非一向獲得。』因為這種業通於善與惡，怎麼能斷定說應當承受痛苦呢？『在現世中必定般涅槃』也不是一向的，因為離開捨棄苦樂的舍受是不定的，現世般涅槃通於凡夫和聖人，都可以得到舍。這兩種情況應當分別記別。達師說：『或者得到捨棄』，這是說故意思維所造的業，或者有捨棄的含義。『在現世中必定般涅槃也不是一向的』，如果有人問一切聖人是否必定在現世中般涅槃，現在分別回答說並非一向，因為是不定的。現在判斷『故思造業應當承受痛苦，這並非一向』，是爲了『一向獲得于舍』乃至『也並非一向』為第二種情況。解釋與景師相同。反詰和置記，文義顯明可知。第七是解釋記別門。『又諸如來善於避免其他論點』等，泰師等人說：一是外道問神我（ātman）等，這是決定不應該記的法。然而他們作出不定的提問，說神我（ātman）與身體是一還是異，如來（Tathāgata）默然不答，以此來避免。二是對喜樂與色等不同的意義的法，這是決定應該記別的法，卻作出一還是異的不定提問。又對喜樂與諸四取煩惱的意義差別，作出不定的提問，如來（Tathāgata）都能避免。

《瑜伽師地論記》卷第二十四（之上終）

《瑜伽師地論記》卷第二十四（之下）（論本第九十七至一百）

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論本第九十七

上面契經有四種解釋，前三種解釋完畢。下面第四種解釋是闡明菩提分法，有兩卷的篇幅。簡擇各種經典中攝取覺悟部分的要點，彙集起來加以闡明。其中首先是總結前文，引出後文。其次是舉出頌文並加以解釋。頌文有總頌和別頌。總頌有十個方面。道品七科為七，第八是息念，第九是...，第十是證凈。

【English Translation】 English version:

Question: What are the latter four types of replies? 'Everything is impermanent,' etc., indicates a definitive reply (ekāṃśa-vyākaraṇa). 'Having intentionally created karma' and below indicates an analytical reply (vibhajya-vyākaraṇa). Jing Shi explains: 'Having intentionally created karma, one should undergo suffering; this is not invariably obtained.' Because this karma applies to both good and evil, how can it be definitively said that one should undergo suffering? 'Definitely attaining parinirvana in the present life' is also not invariable, because the relinquishing of feeling (upekṣā-vedanā) that is neither pleasant nor painful is uncertain; present-life parinirvana applies to both ordinary beings and sages, and both can attain relinquishing. These two cases should be replied to analytically. Da Shi says: 'Or attaining relinquishing,' this means that the karma intentionally created may have the meaning of relinquishing. 'Definitely attaining parinirvana in the present life is also not invariable,' if someone asks whether all sages definitely attain parinirvana in the present life, now we reply analytically that it is not invariable, because it is uncertain. Now we judge that 'Having intentionally created karma, one should undergo suffering; this is not invariable' is for the second case of 'invariably obtaining relinquishing' and even 'also not invariably.' The explanation is the same as Jing Shi's. Counter-questioning and setting aside the reply, the meaning is clear and understandable. The seventh is explaining the category of replies. 'Moreover, the Tathāgatas (Tathāgata) are skilled at avoiding other arguments,' etc., Tai Shi and others say: First, externalists ask about the self (ātman), etc.; this is a dharma that should definitely not be replied to. However, they make an uncertain question, saying whether the self (ātman) and the body are one or different; the Tathāgata (Tathāgata) remains silent, thereby avoiding it. Second, regarding the dharma of the different meanings of joy and pleasure and form, etc., this is a dharma that should definitely be replied to, but they make an uncertain question of whether they are one or different. Also, regarding the difference in meaning between joy and pleasure and the four attachments (catvāro upādānā), they make an uncertain question; the Tathāgata (Tathāgata) is able to avoid all of these.

Record of the Yogācārabhūmi-śāstra, Scroll 24 (Part 1 End)

Record of the Yogācārabhūmi-śāstra, Scroll 24 (Part 2) (Treatise Text 97 to 100)

Compiled and Written by Shi Dunlun

Treatise Text 97

Above, there are four explanations of the sutras; the first three explanations are completed. Below, the fourth explanation is clarifying the limbs of enlightenment (bodhi-pakṣa-dharma), which has two scrolls in length. It selects the essential points of the parts of awakening included in various sutras, gathers them together, and clarifies them. Among them, first is summarizing the previous text and introducing the following text. Second is citing the verses and explaining them. The verses have general verses and specific verses. The general verses have ten aspects. The seven categories of the path are seven, the eighth is cessation of thought, the ninth is ..., the tenth is purification of proof.

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就別釋中。大段有九。正斷神足一處解故。初解念住。有四別頌。第一第四各有八門。第二頌有五門。第三頌有六門。合有二十七門。初頌八門者。一沙門。二沙門義。三喜樂。四一切法。五梵行。六數取趣。七超。八二染。長行中初解沙門。先總標四門也。有沙門究竟外法無有。后別解四門。于中景師云。一三結永斷蘇息處者。滅諦法也。二無退墮法勢力處者。道共戒也。三定趣菩提種類處者。佛也。四極七返有隨行處者。僧也。依此四處於佛法僧及於凈戒得證凈智者。此文即說四凈是智不取信也。達師云。蘇息處者。在見道住聖人。勢力處者。住果須陀洹。種類所者。從資糧道以去聖弟子是也。極七返者。七生人也。謂外道師至而於諸取不能施設正斷遍智者。此初人。一切四取並不斷而同宣說斷遍知論。第二由彼本契已下。但斷欲取。不斷餘三。第三若有與他已下。欲取先已斷。更斷遍知。第四若有戒禁亦不同分已下。斷前三取而未斷我語。一切外道並不斷我語取。盡計為我故。第二解沙門義。初開三門攝沙門義。后問答別解。于中有二。初別解境智證。后問答通辨三門攝沙門義。前中分三。初解境中開出四法為四念住所觀之境。言地等六界與六觸處為所依體者。雖舉六界意觀四大及空五界為身念住境。四大及空

【現代漢語翻譯】 現代漢語譯本： 關於『就別釋中』，有九大段。正斷神足集中在一處解釋。首先解釋念住，有四個特別的頌文。第一和第四個頌文各有八個門，第二個頌文有五個門，第三個頌文有六個門，總共有二十七個門。第一個頌文的八個門是：一、沙門（Śrāmaṇa，修行者），二、沙門義（Śrāmaṇa-artha，修行者的意義），三、喜樂（Prīti，喜悅和快樂），四、一切法（Sarva-dharma，一切事物），五、梵行（Brahmacarya，清凈的行為），六、數取趣（Pudgala，補特伽羅，有情），七、超（Atikrama，超越），八、二染（Dvidhā-mala，兩種污染）。 在長行文中，首先解釋沙門，先總括四門。有沙門究竟外法，沒有遺漏。後面分別解釋四門。其中景師說：一、三結（Trisamyojana，三種結縛）永斷，是蘇息處（Sukha-sthāna，安樂之處），指的是滅諦（Nirodha-satya，寂滅的真理）。二、無退墮法勢力處，指的是道共戒（Mārga-sahita-śīla，與道相應的戒律）。三、定趣菩提種類處，指的是佛（Buddha，覺悟者）。四、極七返有隨行處，指的是僧（Saṃgha，僧團）。依據這四處，對於佛、法、僧以及清凈的戒律，得到證凈智（Prasāda-jñāna，清凈的智慧）。這段文字說明四凈是智慧，而不是信仰。 達師說：蘇息處，指的是住在見道（Darśana-mārga，見道）的聖人。勢力處，指的是住在果位（Phala，果位）的須陀洹（Srotaāpanna，入流者）。種類所，指的是從資糧道（Saṃbhāra-mārga，資糧道）開始的聖弟子。極七返，指的是七生人（Saptakṛdbhavāḥ，還要經歷七次生死的人）。 外道師到來，對於各種『取』（Upādāna，執取）不能施設正確的斷遍智（Parijñā，遍知）。這是第一種人，一切四取（Catur-upādāna，四種執取）都沒有斷，卻一同宣說斷遍知的理論。第二種人，只是斷了欲取（Kāma-upādāna，對慾望的執取），沒有斷其餘三種。第三種人，欲取先前已經斷了，現在更進一步斷遍知。第四種人，斷了前三種取，但沒有斷我語（Ahaṃ-vāda，關於『我』的言論）。一切外道都沒有斷我語取，總是計較『我』。 第二，解釋沙門義。首先開啟三門來攝取沙門義，然後通過問答來分別解釋。其中有二部分：首先分別解釋境、智、證，然後通過問答來通盤辨析三門所攝的沙門義。在前面解釋『境』的部分，開出四法作為四念住（Catuḥ-smṛtyupasthāna，四念住）所觀察的境界。說到地等六界（Ṣaṭ-dhātu，六界）與六觸處（Ṣaḍ-sparśa-āyatana，六觸處）作為所依的本體，雖然舉了六界，但意在觀察四大（Catur-mahābhūta，四大）及空界（Ākāśa-dhātu，空界）五界作為身念住（Kāya-smṛtyupasthāna，身念住）的境界。四大及空。

【English Translation】 English version: Regarding 'Jiu Bie Shi Zhong', there are nine major sections. The Correct Severance of the Supernatural Powers is explained in one place. First, the explanation of the mindfulness establishments has four special verses. The first and fourth verses each have eight gates, the second verse has five gates, and the third verse has six gates, totaling twenty-seven gates. The eight gates of the first verse are: 1. Śrāmaṇa (ascetic), 2. Śrāmaṇa-artha (meaning of ascetic), 3. Prīti (joy and pleasure), 4. Sarva-dharma (all things), 5. Brahmacarya (pure conduct), 6. Pudgala (individual), 7. Atikrama (transcendence), 8. Dvidhā-mala (two impurities). In the prose section, the Śrāmaṇa is explained first, summarizing the four gates. There is a Śrāmaṇa who completely understands external dharmas without omission. Later, the four gates are explained separately. Among them, Jing Shi says: 1. The permanent severance of the Trisamyojana (three fetters) is the Sukha-sthāna (place of bliss), referring to Nirodha-satya (the truth of cessation). 2. The place of power of non-regression from the Dharma refers to Mārga-sahita-śīla (precepts associated with the path). 3. The place of the lineage of determination towards Bodhi refers to the Buddha (the awakened one). 4. The place of those who at most return seven times refers to the Saṃgha (community). Based on these four places, one obtains Prasāda-jñāna (clear wisdom) regarding the Buddha, Dharma, Saṃgha, and pure precepts. This passage explains that the four purities are wisdom, not faith. Da Shi says: The Sukha-sthāna refers to the saint dwelling in the Darśana-mārga (path of seeing). The place of power refers to the Srotaāpanna (stream-enterer) dwelling in the Phala (fruit). The place of lineage refers to the holy disciples from the Saṃbhāra-mārga (path of accumulation) onwards. 'At most seven returns' refers to those who will experience Saptakṛdbhavāḥ (seven more lives). External teachers arrive and cannot properly establish the Parijñā (complete knowledge) of severance regarding various Upādāna (attachments). This is the first type of person, who has not severed any of the Catur-upādāna (four attachments) but proclaims the theory of complete knowledge of severance. The second type of person only severs Kāma-upādāna (attachment to desire) but not the other three. The third type of person has already severed Kāma-upādāna and now further severs complete knowledge. The fourth type of person has severed the first three attachments but not Ahaṃ-vāda (assertions about 'I'). All external paths have not severed Ahaṃ-vāda, always calculating 'I'. Secondly, the meaning of Śrāmaṇa is explained. First, three gates are opened to encompass the meaning of Śrāmaṇa, and then they are explained separately through questions and answers. There are two parts: first, the realms, wisdom, and realization are explained separately, and then the meaning of Śrāmaṇa encompassed by the three gates is analyzed comprehensively through questions and answers. In the previous explanation of 'realms', four dharmas are opened as the objects observed by the Catuḥ-smṛtyupasthāna (four establishments of mindfulness). When it is said that the Ṣaṭ-dhātu (six elements) such as earth and the Ṣaḍ-sparśa-āyatana (six sense bases of contact) are the underlying substance, although the six elements are mentioned, the intention is to observe the Catur-mahābhūta (four great elements) and the Ākāśa-dhātu (space element), five elements, as the realm of Kāya-smṛtyupasthāna (mindfulness of the body). The four great elements and space.

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與眼等五觸所為依。識界與意觸所為依。六觸所與十八意行。為所依者。雖舉眼等六觸所。意取六根所生觸體為法念住境。從彼六根生於苦觸樂觸不苦不樂觸。生六憂六喜六舍為受念住境。此十八意行能染同時心王為心念住也。次解智謂清凈心與增上慧以為依所也。下解證中。初問答引四處。次問答解四所。后忍分別。此四依所亦名四德處。十地論名四家依。攝大乘論唯約十地中配釋四依。初二三地名依諦地。四五六地名依慧地。七八二地名舍地。九十二地名寂靜地。今此文中初明慧依處。從見道前異生地修得。入見道乃至無學。及成出世智後世間智。若諦依處。即從已得八聖道斷諸煩惱得阿羅漢。眾苦不生無妄失故。名諦依處。舍依處者。于已斷事無雜染行現法樂住。寂靜依處者。為斷余結方便勤修者。已得見道進斷修惑。下指事說。如已得道等下。總分別。如是一切以要而言為欲得證故修其智者。修慧依處也。既得證已便獲聖道及聖道果者。得證。即是諦依處也。便獲聖道。即是第三。由舍雜染得現法樂住。及聖道果者。即是第四。由依寂靜。滅余結事得無為果。此中一種已下。重辨四依。熟中初辨。次釋。如是下結。此中前所獲得聖道名寂靜道者。相見道也。為斷上位煩惱事故者。為除修惑。于其事斷倍趣增益

于煩惱斷防未得退者。即斷業報事也。于煩惱斷中防應得未得退也。上來別解脫境智證。下問答通辨三門攝沙門義。謂正加行乃至都無有我者。景師云。謂于見道前異生地中。別觀內外四大空。五住循身觀。為求增上正慧二脫故觀界無我。此即起觀意也。依思擇力于諸色界已遠離貪者。伏離也。而於所緣猶未能斷者。未斷隨眠也。于未來下。釋伏不斷所以。心解脫等者。由離貪故心得解脫。從此已后至無倒觀察者。觀內五根為身念住也。自下觀受為受念住。于諸受界亦離貪等者。觀染受也。彼于無明已遠離故由慧解脫為增上力者。由離無明慧得解脫。此觀凈受依諸明觸所生如理作意相應所有善受為受念也。從此已后。於十八意行乃至修心法觀者。總結受念為心法觀也。彼作是思此十八意行最第一者。無色舍受。若於此舍若定若生耽著系憶心成雜染如是知已舍而不憶住循心觀者。知憶勝受之過。舍而觀心名心念住。復于諸處觀無常性是名於法住修法觀乃至余如前說者。下之三空名三想定。及以悲想。但伏離貪名得遠離。未能斷種。名如前說。聖人所得非想能斷貪種。凡夫之人所得非想。但伏彼貪不能永斷。故言余第一有已離貪等。上來明其凡夫作四念住觀。下辨學無學人作四念觀。達師云。言五界者。五內根界。四種貪

【現代漢語翻譯】 現代漢語譯本 對於煩惱已斷除，但防護尚未到位以至於可能退失的人，需要斷除由（煩惱）產生的業報之事。對於煩惱斷除的防護，要防止已經獲得的（斷除成果）退失，並爭取獲得尚未獲得的（斷除成果）。以上是分別解釋別解脫的境界、智慧和證悟。下面通過問答來總括辨析三門所攝的沙門之義，即指從正確的加行開始，直至證悟到完全沒有『我』（ātman）的境界。景法師解釋說，這指的是在見道（darśanamārga）之前的異生位（pṛthagjana）中，分別觀察內外四大皆空，以及五住地煩惱（pañca sthāna）循身而起的觀想，爲了尋求增上正慧和二脫（慧解脫和俱解脫）而觀想界無我（dhātu-nairātmya）。這就是發起觀想的意圖。依靠思擇的力量，對於諸**（此處原文缺失，應為『欲』等字）已經遠離貪慾的人，是屬於伏離（tadaṅga-prahāṇa）。然而對於所緣境仍然未能斷除（煩惱），指的是尚未斷除隨眠（anuśaya）。在『于未來下』，解釋了伏離而不能斷除的原因。『心解脫等者』，由於遠離貪慾，心得到解脫。從這之後直到『無倒觀察者』，是觀想內五根為身念住（kāyasmṛtyupasthāna）。從自身向下觀受為受念住（vedanāsmṛtyupasthāna）。『于諸受界亦離貪等者』，是觀想染污的感受。『彼于無明已遠離故由慧解脫為增上力者』，由於遠離無明，通過智慧獲得解脫。這是觀想清凈的感受，依靠諸明觸所產生的如理作意相應的善受，作為受念住。從這之後，對於十八意行乃至修心法觀者，總結受念住為心法觀（cittadharmānupaśyanā）。『彼作是思此十八意行最第一者』，指的是無色界的舍受（upekṣā）。『若於此舍若定若生耽著系憶心成雜染如是知已舍而不憶住循心觀者』，是知道憶念殊勝感受的過患，捨棄而觀心，名為心念住。『復于諸處觀無常性是名於法住修法觀乃至余如前說者』，下面的三空（空三昧、無相三昧、無愿三昧）名為三想定，以及悲想。僅僅是伏離貪慾，名為『得遠離』，未能斷除種子，名為『如前所說』。聖人所證得的非想非非想處定（nevasañjñānāsañjñāyatana）能夠斷除貪慾的種子，凡夫之人所證得的非想非非想處定，只能伏住貪慾，不能永遠斷除。所以說『余第一有已離貪等』。以上說明了凡夫修習四念住觀。下面辨析有學和無學之人修習四念住觀。達法師說，『言五界者』，指的是五內根界（眼、耳、鼻、舌、身）。『四種貪』

【English Translation】 English version For those who have severed afflictions but whose protection is insufficient, leading to potential relapse, it is necessary to cut off the karmic consequences arising from these afflictions. Regarding the protection against the severance of afflictions, one must prevent the loss of what has already been achieved and strive to attain what has not yet been achieved. The above separately explains the realm, wisdom, and realization of Prātimokṣa (individual liberation). The following uses questions and answers to comprehensively analyze the meaning of 'Śrāmaṇa' (mendicant) as encompassed by the three doors, referring to the correct application of effort up to the realization that there is utterly no 'self' (ātman). Master Jing explains that this refers to, in the stage of an ordinary being (pṛthagjana) before the path of seeing (darśanamārga), separately observing the emptiness of the four great elements internally and externally, as well as contemplating the arising of the five abodes of affliction (pañca sthāna) following the body, contemplating the non-self of elements (dhātu-nairātmya) in order to seek higher wisdom and the two liberations (liberation by wisdom and liberation together). This is the intention of initiating contemplation. Relying on the power of discernment, those who have already distanced themselves from greed regarding various ** (the original text is missing a character here, it should be 'desire' or similar) belong to suppression-separation (tadaṅga-prahāṇa). However, the failure to sever (afflictions) regarding the object of focus refers to the failure to sever latent tendencies (anuśaya). In '于未來下' (yú wèilái xià, 'In the following'), the reason for suppression-separation without complete severance is explained. '心解脫等者' (xīn jiětuō děng zhě, 'Those with liberation of mind, etc.'), due to being apart from greed, the mind attains liberation. From then on until '無倒觀察者' (wú dǎo guānchá zhě, 'those who observe without inversion'), it is contemplating the five internal roots as the mindfulness of the body (kāyasmṛtyupasthāna). From oneself downwards, contemplating feelings as the mindfulness of feelings (vedanāsmṛtyupasthāna). '于諸受界亦離貪等者' (yú zhū shòu jiè yì lí tān děng zhě, 'Those who are also apart from greed regarding the realms of feelings'), is contemplating defiled feelings. '彼于無明已遠離故由慧解脫為增上力者' (bǐ yú wúmíng yǐ yuǎnlí gù yóu huì jiětuō wèi zēngshàng lì zhě, 'Those who have already distanced themselves from ignorance, therefore, liberation by wisdom is the increasing power'), due to being apart from ignorance, liberation is attained through wisdom. This is contemplating pure feelings, relying on the wholesome feelings arising from the appropriate attention corresponding to the clear contacts, as the mindfulness of feelings. From then on, for the eighteen mental activities up to the contemplation of mind-dharma, summarizing the mindfulness of feelings as the contemplation of mind-dharma (cittadharmānupaśyanā). '彼作是思此十八意行最第一者' (bǐ zuò shì sī cǐ shíbā yì xíng zuì dì yī zhě, 'Those who think that the most supreme of these eighteen mental activities'), refers to the feeling of equanimity (upekṣā) in the formless realms. '若於此舍若定若生耽著系憶心成雜染如是知已舍而不憶住循心觀者' (ruò yú cǐ shě ruò dìng ruò shēng dānzhuó xì yì xīn chéng zázhǎn rúsì zhī yǐ shě ér bù yì zhù xún xīn guān zhě, 'If one becomes attached to this equanimity, whether in meditation or in life, binding and remembering it, the mind becomes defiled. Knowing this, abandoning and not remembering it, abiding and contemplating the mind'), is knowing the fault of remembering superior feelings, abandoning and contemplating the mind is called mindfulness of mind. '復于諸處觀無常性是名於法住修法觀乃至余如前說者' (fù yú zhū chù guān wúcháng xìng shì míng yú fǎ zhù xiū fǎ guān nǎizhì yú rú qián shuō zhě, 'Again, contemplating impermanence in all places is called abiding in the Dharma and cultivating the contemplation of Dharma, and so on as previously said'), the three emptinesses (emptiness samādhi, signlessness samādhi, wishlessness samādhi) below are called the three samādhis, as well as the contemplation of compassion. Merely suppressing and separating from greed is called 'attaining separation', failing to sever the seed is called 'as previously said'. The realm of neither perception nor non-perception (nevasañjñānāsañjñāyatana) attained by a sage can sever the seed of greed, the realm of neither perception nor non-perception attained by an ordinary person can only suppress greed and cannot permanently sever it. Therefore, it is said '余第一有已離貪等' (yú dì yī yǒu yǐ lí tān děng, 'those who have already separated from greed in the remaining first existence, etc.'). The above explains the cultivation of the four mindfulnesses by ordinary people. The following analyzes the cultivation of the four mindfulnesses by those who are still learning and those who have completed their learning. Dharma Master Da said, '言五界者' (yán wǔ jiè zhě, 'The five realms'), refers to the five internal root realms (eye, ear, nose, tongue, body). '四種貪' (sì zhǒng tān, 'The four kinds of greed')

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愛者。利養稱樂貪也。四種瞋恚者。衰毀識苦瞋也。第三解喜樂門。謂有修七善法故得喜樂等。就中分二。初正辨七正法緣。后明因修七善法得二勝利。前中。初開章列名。二別解釋。前中。一聞所成作意所緣。故立知法。由聞慧能知法故。二思修二作意所緣。故立知義。此二慧能知義故。三即此三種作意如行時差別。故立知時。以三慧能知時故。若起掉舉時即用止定能調伏。若起惛沈時即用慧舉能調伏之。若起無明時用舍能伏。故云知時。四于受用財遍受用財善通達。故立知量。謂受用財者遍受用錢財善通達故曰也。五受用財法於時時間從他得。故立知眾。謂善知人眾。此是王此是臣此是敬信人等。別人受取故。六于究竟時內離上慢無失壞。故立自知七亦於他所離增上慢無失壞。故立知尊卑。此中已下。第二解釋。於七因緣中不釋初二。前已處處釋故。其第三者。指如聲聞呬多地。第四者。指如聲聞地也。又於此中受用財者已下。釋第五知眾。我應如是行者已下。釋第六自知。又信為先已下。釋第七知尊卑。言如是五法者。信為先。持戒一。持戒為先。求多聞二。由此為先。舍過失等三。由此為先。心得靜定四。證如實智五。言略有二種補特伽羅者。雙標。二種者。一尊二卑。如是二種者分別二種者。還分別尊卑。

【現代漢語翻譯】 現代漢語譯本 愛者，指因貪圖利養、稱讚和快樂而產生的貪慾。四種瞋恚者，指因衰敗、毀壞、認識到痛苦而產生的瞋恚。第三部分解釋喜樂之門，指的是通過修習七種善法而獲得喜樂等。這部分分為兩部分：首先，正確辨別七種正法的因緣；其次，闡明因修習七種善法而獲得的兩種勝利。在第一部分中，首先開章列出名稱，然後分別解釋。在開章列名中，第一是聞所成作意所緣，因此立名為『知法』（knowing the Dharma），因為通過聽聞獲得的智慧能夠了解法。第二是思和修二種作意所緣，因此立名為『知義』（knowing the meaning），這兩種智慧能夠了解義理。第三是將這三種作意在修行時的差別體現出來，因此立名為『知時』（knowing the time），因為這三種智慧能夠了解時機。如果生起掉舉（agitation），就用止（calmness）和定（concentration）來調伏；如果生起惛沈（lethargy），就用智慧來提起精神調伏；如果生起無明（ignorance），就用舍（equanimity）來調伏，所以稱為『知時』。第四是對受用財物普遍受用，並且對財物善於通達，因此立名為『知量』（knowing the measure），指的是對於受用的財物，能夠普遍受用並且善於通達。第五是受用財物和法，在不同時間從他人處獲得，因此立名為『知眾』（knowing the assembly），指的是善於瞭解人群，知道誰是國王，誰是臣子，誰是恭敬信仰的人等等，能夠分別地接受。第六是在究竟時，內心遠離增上慢，沒有失壞，因此立名為『自知』（knowing oneself）。第七是對他人也遠離增上慢，沒有失壞，因此立名為『知尊卑』（knowing the superior and inferior）。 在這些內容之後，是第二部分的解釋。在七種因緣中，不解釋最初的兩種，因為前面已經多次解釋過了。第三種指的是如聲聞呬多地（Śrāvakabhūmi，聲聞地）。第四種指的是如聲聞地（Śrāvakabhūmi，聲聞地）。另外，在此處，『受用財者』以下，解釋第五種『知眾』。『我應如是行者』以下，解釋第六種『自知』。『又信為先』以下，解釋第七種『知尊卑』。所說的『如是五法』，指的是以信為先，持戒為一；以持戒為先，求多聞為二；以此為先，捨棄過失等為三；以此為先，心得靜定為四；證得如實智為五。所說的『略有二種補特伽羅』（pudgala，人），是雙重標示。『二種』指的是尊和卑。『如是二種』，是分別兩種，還是分別尊卑。

【English Translation】 English version 'Loving' refers to the greed arising from craving for profit, praise, and pleasure. 'Four kinds of anger' refer to the anger arising from decline, destruction, and the recognition of suffering. The third part explains the gate of joy and pleasure, referring to the attainment of joy and pleasure, etc., through the practice of the seven wholesome dharmas. This part is divided into two sections: first, correctly distinguishing the conditions for the seven correct dharmas; second, clarifying the two victories attained through the practice of the seven wholesome dharmas. In the first section, first, the chapter is opened and the names are listed, and then they are explained separately. In the opening and listing of names, the first is the object of attention accomplished through hearing, hence the establishment of 'knowing the Dharma' (Dharma-jñāna), because the wisdom gained through hearing can understand the Dharma. The second is the object of attention of the two kinds of contemplation, thinking and cultivation, hence the establishment of 'knowing the meaning' (Artha-jñāna), because these two kinds of wisdom can understand the meaning. The third is to manifest the differences of these three kinds of attention during practice, hence the establishment of 'knowing the time' (Kāla-jñāna), because these three kinds of wisdom can understand the timing. If agitation (uddhacca) arises, then calmness (śamatha) and concentration (samādhi) are used to subdue it; if lethargy (styāna) arises, then wisdom is used to uplift the spirit and subdue it; if ignorance (avidyā) arises, then equanimity (upekṣā) is used to subdue it, hence it is called 'knowing the time'. The fourth is to universally enjoy the use of wealth and to be skilled in understanding wealth, hence the establishment of 'knowing the measure' (Mātra-jñāna), referring to the ability to universally enjoy the wealth and to be skilled in understanding it. The fifth is to receive wealth and Dharma from others at different times, hence the establishment of 'knowing the assembly' (Pariṣad-jñāna), referring to being skilled in understanding the assembly of people, knowing who is the king, who is the minister, who are the respectful and faithful people, etc., and being able to receive them separately. The sixth is that at the ultimate time, the mind is free from arrogance and without corruption, hence the establishment of 'knowing oneself' (Ātma-jñāna). The seventh is also to be free from arrogance towards others and without corruption, hence the establishment of 'knowing the superior and inferior' (Pudgala-parāpara-jñāna). After these contents is the explanation of the second part. Among the seven conditions, the first two are not explained, because they have been explained many times before. The third refers to something like Śrāvakabhūmi (Śrāvakabhūmi, the Hearer's Ground). The fourth refers to something like Śrāvakabhūmi (Śrāvakabhūmi, the Hearer's Ground). In addition, here, 'the one who enjoys wealth' below explains the fifth 'knowing the assembly'. 'I should act in this way' below explains the sixth 'knowing oneself'. 'Also, with faith as the first' below explains the seventh 'knowing the superior and inferior'. The 'five dharmas as such' refer to faith as the first, upholding the precepts as one; with upholding the precepts as the first, seeking much learning as two; with this as the first, abandoning faults, etc., as three; with this as the first, the mind attains stillness and concentration as four; attaining the wisdom of reality as five. The 'roughly two kinds of pudgalas' (pudgala, person) is a double indication. 'Two kinds' refers to the superior and the inferior. 'Two kinds as such' is to distinguish the two kinds, or to distinguish the superior and the inferior.

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此二為勝者當知簡擇二種差別者。還簡擇前二人差別。下明因修七善得二勝利。一謂喜樂。二得漏盡。第四解一切法。先辨學及學果攝一切法。后辨學學果能證資糧治八過患。前中。言由聞正法增上力故能速集證增語明觸是故說彼以為觸集者。由聞正法能證明觸。即說聞法以為觸集。明觸是無漏觸。實不發語而說明觸而名增語者。是發語遠緣故名增語。又復明觸通漏無漏。今言增語明觸者是有漏也。又由一切漏永盡故獲得究竟明觸所生受俱行解脫者。即盡智時所證涅槃名為解脫。即此解脫乃至無罪性故者。涅槃寂滅樂中第一故。次下云解脫堅固。是有餘依涅槃界。故知解脫是無為解脫。下辯學學果能證資糧治八過患修集九想。八過患者。耽著利養恭敬一。愛藏一切後有諸行二。懈怠懶墮三。薩迦耶見四。貪著美味五。于諸世間乃至貪愛六。依止放逸惡行方便七。依止邪愿修習梵行八。此八過患是所治。九想是能治。景師云。九想之中一一能治八過患已。后之二想難解。論自料簡。達師云。第五第六想共治第五貪著美味。所餘七想。名治一過患。從初次第可知。第五解梵行。言於是三處不如實知故等者。一漏二受三邪想也。前五集諦處者。一諸漏。二無明受。三邪想。四諸欲。五後有業。於此五中並不如實知也。后一是

【現代漢語翻譯】 現代漢語譯本 此二種人，應當知曉並區分這兩種差別。這裡繼續區分前面所說的兩種人的差別。下面說明通過修習七種善法可以獲得兩種勝利：一是喜樂，二是獲得漏盡（煩惱斷盡）。 第四部分是理解一切法。首先辨析學習和學習的果實如何包含一切法，然後辨析學習和學習的果實能夠作為證悟的資糧，並能對治八種過患。 在前一部分中，說到由於聽聞正法的增上力，能夠迅速積累證悟增語明觸（通過語言表達的明晰的覺觸），因此說聽聞正法是『觸集』（產生覺觸的原因）。通過聽聞正法能夠證明明觸，所以說聽聞佛法是覺觸的集起。這裡的明觸是無漏的覺觸。實際上，明觸本身並不發語言，但之所以稱為『增語』，是因為它是發語言的遠因，所以稱為增語。而且，明觸既可以是漏（有煩惱）的，也可以是無漏的。現在所說的『增語明觸』是有漏的。 又，由於一切煩惱永遠斷盡，所以能夠獲得究竟明觸所生的受（感受）和俱行解脫（伴隨解脫的智慧）。也就是在獲得盡智（煩惱斷盡的智慧）時所證得的涅槃，稱為解脫。這種解脫乃至具有無罪的性質，因為涅槃是寂滅之樂中最殊勝的。接下來會說『解脫堅固』，指的是有餘依涅槃界（還有殘餘的身體的涅槃境界）。因此可知，這裡的解脫是無為解脫（不依賴任何條件的解脫）。 下面辨析學習和學習的果實能夠作為證悟的資糧，並能對治八種過患，修集九想（九種觀想）。八種過患是： 1. 耽著利養恭敬； 2. 貪愛積藏一切後有諸行（導致未來存在的行為）； 3. 懈怠懶惰； 4. 薩迦耶見（身見，認為五蘊是真實的我）； 5. 貪著美味； 6. 對於世間乃至貪愛； 7. 依止放逸惡行方便（依賴放縱和惡行的手段）； 8. 依止邪愿修習梵行（依賴錯誤的願望來修習清凈的行為）。 這八種過患是需要對治的，九想是能夠對治這些過患的方法。景師說，九想中的每一種都能夠對治這八種過患。後面的兩種觀想比較難以理解，論中會自己進行解釋。達師說，第五和第六種觀想共同對治第五種過患——貪著美味。其餘七種觀想，每一種對治一種過患，從最初的順序可以知道。第五部分是理解梵行。 說到『對於這三處不如實知』等等，指的是：一是諸漏（煩惱），二是受（感受），三是邪想（錯誤的觀念）。前面所說的五集諦（五種導致痛苦的原因）是：一是諸漏，二是無明受（由無明產生的感受），三是邪想，四是諸欲（各種慾望），五是後有業（導致未來存在的業力）。對於這五種，都沒有如實地瞭解。後面一種是……

【English Translation】 English version These two types of individuals should know and discern the two kinds of differences. Here, we continue to differentiate between the two types of individuals mentioned earlier. The following explains how cultivating seven wholesome qualities can lead to two victories: first, joy and happiness; second, the attainment of the exhaustion of outflows (the complete cessation of afflictions). The fourth part is understanding all dharmas (phenomena). First, analyze how learning and the fruits of learning encompass all dharmas, and then analyze how learning and the fruits of learning can serve as resources for enlightenment and can counteract eight faults. In the previous part, it was said that due to the empowering influence of hearing the true Dharma, one can quickly accumulate the 'increased speech clear touch' (the clear sensation expressed through language), therefore it is said that hearing the true Dharma is the 'collection of touch' (the cause of generating sensation). By hearing the true Dharma, one can prove the clear touch, so it is said that hearing the Dharma is the arising of sensation. The 'clear touch' here is a non-outflow (untainted) sensation. In reality, the clear touch itself does not produce language, but it is called 'increased speech' because it is a distant cause of language, hence it is called 'increased speech'. Moreover, 'clear touch' can be either with outflows (afflicted) or without outflows. The 'increased speech clear touch' mentioned now is with outflows. Furthermore, because all afflictions are permanently exhausted, one can obtain the feeling born from the ultimate clear touch and the liberation that accompanies it (wisdom accompanying liberation). That is, the Nirvana attained at the time of obtaining the 'knowledge of exhaustion' (wisdom of the exhaustion of afflictions) is called liberation. This liberation even has the nature of being without fault, because Nirvana is the most supreme among the joys of quiescence. It will be said later that 'liberation is firm', referring to the 'Nirvana realm with remainder' (the state of Nirvana with the remaining physical body). Therefore, it can be known that the liberation here is 'unconditioned liberation' (liberation not dependent on any conditions). The following analyzes how learning and the fruits of learning can serve as resources for enlightenment, counteract eight faults, and cultivate the nine contemplations. The eight faults are: 1. Attachment to gain, offerings, and respect; 2. Greed for accumulating all actions leading to future existence; 3. Sloth and laziness; 4. 'Satkayadrishti' (self-view, the belief that the five aggregates are a real self); 5. Greed for delicious flavors; 6. Even greed for the world; 7. Relying on indulgence and means of evil actions; 8. Relying on wrong aspirations to cultivate pure conduct. These eight faults are what need to be counteracted, and the nine contemplations are the methods to counteract these faults. 'Jing Shi' said that each of the nine contemplations can counteract these eight faults. The last two contemplations are more difficult to understand, and the treatise will explain them itself. 'Da Shi' said that the fifth and sixth contemplations together counteract the fifth fault—greed for delicious flavors. The remaining seven contemplations each counteract one fault, which can be known from the initial order. The fifth part is understanding 'Brahma-conduct'. When it is said 'not truly knowing these three places' etc., it refers to: first, the outflows (afflictions); second, feeling; and third, wrong thoughts. The five 'Samudaya Satyas' (five causes of suffering) mentioned earlier are: first, the outflows; second, feeling born from ignorance; third, wrong thoughts; fourth, various desires; fifth, karma leading to future existence. These five are not truly understood. The last one is...

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苦諦處者。于其眾苦不如實知也。第六解數取趣。初總標舉。次別解釋。于中有二。先明六人。后明佛智如實了知。前中復二。先辨六人。後重辨其義。前中。先辨前三。次即結之。后辨后二。翻前即是。就重辨義中。若以先世善法置在今世惡說法滅中令善損減。如以熱炭置在冷地或石器中令其炭無熱。若以先世善法置在善說法中重修習者。如置熱炭在干葦舍令炭火熾。第七解超。初總標五門于超了知。次別釋五門。后結成兩超。就別釋中。初釋並一門。后釋餘四門。前中分三。初辨往惡趣行。次辨永損害門。后辨如實遍知。釋餘四門中。先辨四門。后辨佛等遍智。後上行門者。景師云。最後上行阿那含人。以到非想為究竟故。今解對現名后。非最後也。第八解二染。初略對辨對治二種雜染。后隨義廣釋。前中。景師釋云。諸聖弟子乃至證入無動無所有非想處定者。四禪及下二空。併名無動定。斷欲界欲九無礙八解脫名趣初禪。離外散動欲等無動定行。離初禪九無礙八解脫。名趣二禪。離尋伺動無動之行。離二禪九無礙道八解脫道。名趣三禪。離喜所動無動之行。離三禪欲九無礙八解脫。名趣四禪。離樂所動無動之行。離四禪欲九無礙八解脫。名趣空處。雜色想有對想種種別異想動無動之行。離空處欲九無礙八解脫時

【現代漢語翻譯】 現代漢語譯本 于苦諦之處，不能如實地瞭解各種痛苦。第六種理解是逐一分析。首先總體標出，然後分別解釋。其中分為兩部分：先說明六種人，后說明佛的智慧能夠如實了知。在前面一部分中又分為兩部分：先辨別六種人，然後再次辨別他們的意義。在前面一部分中，先辨別前三種人，然後總結。之後辨別后兩種人，與前面的情況相反。在再次辨別意義的部分中，如果將前世的善法置於今世的惡說法中，使善法減損，就像將熱炭放在冷地或石器中，使炭火失去熱量。如果將前世的善法置於善說法中，重新修習，就像將熱炭放在乾燥的蘆葦屋中，使炭火燃燒起來。第七種理解是超越。首先總體標出五種門徑以瞭解超越，然後分別解釋這五種門徑，最後總結成兩種超越。在分別解釋的部分中，首先解釋並列的第一種門徑，然後解釋其餘四種門徑。在前面一部分中分為三部分：首先辨別前往惡趣的行為，然後辨別永遠損害之門，最後辨別如實遍知。在解釋其餘四種門徑中，先辨別四種門徑，后辨別佛等的遍智。關於最後的上行門，景法師說，最後上行的阿那含（Anāgāmin，不還果）之人，以到達非想非非想處為究竟。現在解釋相對於現在來說是『后』，並非最後。第八種理解是兩種雜染。首先簡略地辨別對治和雜染兩種，然後根據意義廣泛地解釋。在前面一部分中，景法師解釋說，諸位聖弟子乃至證入無動無所有非想處定的人，四禪以及下方的二空，都稱為無動定。斷除欲界欲的九無礙道和八解脫道，稱為趣入初禪。離開外在散動和慾望等，是無動定的行為。離開初禪的九無礙道和八解脫道，稱為趣入二禪。離開尋伺的動搖，是無動定的行為。離開二禪的九無礙道和八解脫道，稱為趣入三禪。離開喜悅的動搖，是無動定的行為。離開三禪的九無礙道和八解脫道，稱為趣入四禪。離開快樂的動搖，是無動定的行為。離開四禪的九無礙道和八解脫道，稱為趣入空無邊處。雜亂的色想、有對想、種種差別想，是動搖和無動的行為。離開空無邊處的慾望、九無礙道和八解脫道時

【English Translation】 English version In the realm of the Truth of Suffering, one does not truly understand the various sufferings. The sixth understanding is enumeration. First, it is generally outlined, then explained separately. Within this, there are two parts: first, explaining the six types of people, and then explaining how the Buddha's wisdom can truly understand. In the first part, there are again two parts: first, distinguishing the six types of people, and then distinguishing their meanings again. In the first part, first distinguish the first three types of people, and then summarize. After that, distinguish the last two types of people, which is the opposite of the previous situation. In the part of distinguishing the meaning again, if one places the good deeds of the past life in the evil teachings of the present life, causing the good deeds to diminish, it is like placing hot coals in cold ground or a stone container, causing the coals to lose their heat. If one places the good deeds of the past life in good teachings, and practices them again, it is like placing hot coals in a dry reed house, causing the coals to ignite. The seventh understanding is transcendence. First, generally outline the five paths to understand transcendence, then explain these five paths separately, and finally summarize them into two types of transcendence. In the part of explaining separately, first explain the first path, which is side-by-side, and then explain the remaining four paths. In the first part, there are three parts: first, distinguishing the actions that lead to evil destinies, then distinguishing the gate of eternal harm, and finally distinguishing true and complete knowledge. In explaining the remaining four paths, first distinguish the four paths, and then distinguish the complete knowledge of the Buddhas, etc. Regarding the final path of upward progress, Dharma Master Jing said that the Anāgāmin (Anāgāmin, Non-Returner) who makes the final upward progress considers reaching the Realm of Neither Perception Nor Non-Perception as the ultimate. Now, the explanation is that 'later' refers to the present, not the very end. The eighth understanding is the two defilements. First, briefly distinguish between the two types of antidotes and defilements, and then explain them extensively according to their meanings. In the first part, Dharma Master Jing explained that the noble disciples, up to those who have attained the Samadhi of Neither Perception Nor Non-Perception, the four Dhyānas and the two formless realms below are all called immovable Samadhi. Cutting off the nine unobstructed paths and eight liberations of desire in the desire realm is called entering the first Dhyāna. Leaving external distractions and desires, etc., is the practice of immovable Samadhi. Leaving the nine unobstructed paths and eight liberations of the first Dhyāna is called entering the second Dhyāna. Leaving the agitation of thought and examination is the practice of immovable Samadhi. Leaving the nine unobstructed paths and eight liberations of the second Dhyāna is called entering the third Dhyāna. Leaving the agitation of joy is the practice of immovable Samadhi. Leaving the nine unobstructed paths and eight liberations of the third Dhyāna is called entering the fourth Dhyāna. Leaving the agitation of pleasure is the practice of immovable Samadhi. Leaving the nine unobstructed paths and eight liberations of the fourth Dhyāna is called entering the Realm of Infinite Space. Confused perceptions of form, perceptions of contact, and perceptions of various differences are actions of agitation and non-agitation. When leaving the desire, nine unobstructed paths, and eight liberations of the Realm of Infinite Space

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。名趣識處。離彼空處外緣門動無動之行。以空處空外取空相。名外門動。識處內緣于識。名為無動。離於識處九無礙八解脫時。名趣無所有行。離於欲界四禪空處。名取第九解脫併名證無動定。離於識處第九解脫。名證入無所有定。離無所有第九解脫。名證入非非想定。言此由斷對治故及遠分對治故超度欲離染著。初禪是欲雜染斷對治。第二禪以上乃至非想併名遠分對治。或為斷除後有雜染乃至我何當不有者。謂生等苦故說我有苦。我所有苦何時當不有也。故言我所何當不有。即以生等苦以為我體。如是苦我何當不有。故言我何當不有。言我當不有我所當不有者。由前發生樂滅苦心正勤加行。正加行已獲得前後諸定差別。由是因緣復得決定。謂苦我當不有我所有苦當不有也。言若今所有若昔所有一切皆舍者。現造雜業名今所有。諸餘故業名昔所有。二業果報皆不願求。名皆棄捨。彼正修習至乃至能入非想定者。由彼正修能斷四禪三空後有前後差別。下明共解脫唯聖解脫者。下之八地所有惑障。凡聖皆離。伏斷雖殊。總相而言八地無為名共解脫。非想擇滅唯聖解脫。如是一切總有五處乃至第五聖解脫者。前文但說趣無動行趣無所有行。不言趣非想行。今即言趣非想涅槃。與聖解脫體一義異。達師云。前文應是闕少。應

【現代漢語翻譯】 現代漢語譯本： 名為趣識處（Vijnanayatana，識無邊處）。 離開彼空處（Akasanantyayatana，空無邊處）外在的因緣，門是動與無動的行為。 以空處之空，向外取空之相，名為外門動。 識處內在緣于識，名為無動。 離開識處，處於九次第定中的無礙解脫時，名為趣無所有行（Akincanyayatana，無所有處）。 離開欲界四禪空處，名為獲得第九解脫，併名為證得無動定。 離開識處，獲得第九解脫，名為證入無所有定。 離開無所有，獲得第九解脫，名為證入非非想定（Naivasamjnanasamjnatayatana，非想非非想處）。 說此是因為斷除對治以及遠分對治，所以能超越欲界，脫離染著。 初禪是欲雜染的斷對治。 第二禪以上乃至非想，都名為遠分對治。 或者爲了斷除後有的雜染，乃至『我何時才能沒有』的想法。 因為生等苦，所以說『我有苦』。 『我所有的苦什麼時候才能沒有呢？』 所以說『我所何時當不有』。 也就是以生等苦作為我的本體。 像這樣的苦，我何時才能沒有呢？ 所以說『我何當不有』。 說『我當不有，我所當不有』，是因為之前發生樂滅苦的心，正確地精進修行。 正確地精進修行后，獲得前後諸定的差別。 因為這個因緣，又得到決定，就是苦我當不有，我所有的苦當不有。 說『若今所有若昔所有一切皆舍』，現在造作雜業，名為今所有。 過去所造的業，名為昔所有。 對於這兩種業的果報都不願希求，名為都棄捨。 他正確地修習，乃至能夠進入非想定。 因為他正確地修行，能夠斷除四禪三空後有的前後差別。 下面說明共解脫唯聖解脫，下面的八地所有惑障，凡夫和聖人都已脫離。 伏斷雖然不同，總的來說，八地無為名為共解脫。 非想擇滅唯聖解脫。 像這樣一切總共有五處，乃至第五聖解脫。 前文只說了趣無動行，趣無所有行，沒有說趣非想行。 現在就說趣非想涅槃，與聖解脫體一義異。 達師說，前文應該是缺少了。

【English Translation】 English version: It is called Vijnanayatana (Realm of Infinite Consciousness). Leaving behind the external conditions of Akasanantyayatana (Realm of Infinite Space), 'door' refers to the actions of movement and non-movement. Taking the aspect of emptiness externally from the emptiness of the Realm of Infinite Space is called 'external door movement'. Internally focusing on consciousness in the Realm of Infinite Consciousness is called 'non-movement'. Leaving the Realm of Infinite Consciousness, being in the unobstructed liberation of the nine successive abidings, is called pursuing Akincanyayatana (Realm of No-thingness). Leaving the Realm of Desire, the four Dhyanas (meditative absorptions), and the Realm of Infinite Space, is called attaining the ninth liberation and is also called realizing the immovable Samadhi (concentration). Leaving the Realm of Infinite Consciousness and attaining the ninth liberation is called realizing entry into the Samadhi of No-thingness. Leaving No-thingness and attaining the ninth liberation is called realizing entry into the Samadhi of Neither Perception Nor Non-Perception (Naivasamjnanasamjnatayatana). It is said that this is because of severing the counteractive forces and the distant counteractive forces, thus being able to transcend the Realm of Desire and escape attachment. The first Dhyana is the counteractive force for severing the defilements of desire. The second Dhyana and above, up to Neither Perception Nor Non-Perception, are all called distant counteractive forces. Or, in order to sever the defilements of future existence, even the thought of 'When will I not exist?' Because of suffering such as birth, it is said 'I have suffering'. 'When will all my suffering not exist?' Therefore, it is said 'When will what is mine not exist?' That is, taking suffering such as birth as my essence. Like this suffering, when will I not exist? Therefore, it is said 'When will I not exist?' Saying 'I will not exist, what is mine will not exist' is because previously, the mind of joyfully extinguishing suffering arose, and one correctly engaged in diligent practice. After correctly engaging in diligent practice, one obtains the differences of the various Samadhis before and after. Because of this condition, one again obtains certainty, that is, the suffering 'I' will not exist, and all my suffering will not exist. Saying 'If all that is now, all that was before, is all relinquished', creating mixed karma now is called 'what is now'. The karma created in the past is called 'what was before'. Not desiring the results of these two types of karma is called 'relinquishing all'. He correctly cultivates, even to the point of being able to enter the Samadhi of Neither Perception Nor Non-Perception. Because he correctly cultivates, he is able to sever the differences before and after the future existence of the four Dhyanas and the three formless realms. The following explains the common liberation and the uniquely saintly liberation. All the afflictions and hindrances in the eight grounds below are abandoned by both ordinary beings and saints. Although the subjugation and severance are different, generally speaking, the unconditioned nature of the eight grounds is called common liberation. The cessation through choice in the Realm of Neither Perception Nor Non-Perception is uniquely the liberation of a saint. Like this, there are a total of five places, up to the fifth saintly liberation. The previous text only mentioned pursuing the action of immovability and pursuing the action of no-thingness, and did not mention pursuing the action of Neither Perception Nor Non-Perception. Now it speaks of pursuing Nirvana in the Realm of Neither Perception Nor Non-Perception, which is the same in essence but different in meaning from saintly liberation. Dashi (a teacher) said that the previous text should be missing something.

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具足言趣非想。後文自具足有。已下隨義廣辨。初明欲雜染過患。二又離上欲勝方便心說名廣大下明觀後有雜染。言又由其慧乃至當來定往無動處者。此據身在欲界為論。文由三緣於是諸地立為無動者。從初靜慮極至識處有三因緣立為無動緣所有定極至無所有處。是故從初靜慮至於識處所有定中名為有上想定。無所有處若無上想定。從此已上覆名非非想定。故由三分宣說三行者。謂由三種因分宣說三行。謂由無動定分無所有定非非想定宣說無動行無所有行非非想行。由三種門諸聖弟子乃至是故立趣三無動行者。猶是由厭外慾散動門故立趣初靜慮無動行。由厭尋伺喜樂門立趣第四靜慮無動行。由厭色想有對等想行故立趣空識無動之行。又若色想乃至是名第一趣無所有行者。近從第四靜慮色想生厭。次厭空處識處無動之想深生厭壞便是第一趣無所有行。又即此處乃至名為第二趣行者。一者有上謂無常行。二者無上無我行但。由有上故於下地厭壞入此處定。由無上行於下於上一切法中思惟無我能入無有所。此無上行名為第二趣入無所有行。能依無我智者乃至非所屬者。如我不屬他他亦不屬我也。言又於此中我所何當不有等者。此釋上文。前已解竟。第二頌中有其五門。一安立邊際純。二如理緣起。三修時障自性說。四斷。五

【現代漢語翻譯】 現代漢語譯本 『具足言趣非想』，後面的文字自然具備完整的含義。從『已下隨義廣辨』開始，是根據意義廣泛辨析。首先闡明欲界雜染的過患。『二又離上欲勝方便心說名廣大』，下面闡明觀察後有雜染。『言又由其慧乃至當來定往無動處者』，這是根據身在欲界來討論。文中『由三緣於是諸地立為無動者』，從初禪（Dhyana）的極致到識處（Vijnanadhatu），有三種因緣被立為無動。緣所有定（Sarva citta sthita）的極致到無所有處（Akincanyayatana）。因此，從初禪到識處的所有定中，被稱為有上想定（Sañña）。無所有處如果是無上想定。從此以上又名非非想定（N'aiva Samjna N'Asamjna）。所以，『由三分宣說三行者』，是指由三種因分宣說三種行。即由無動定分、無所有定、非非想定宣說無動行、無所有行、非非想行。『由三種門諸聖弟子乃至是故立趣三無動行者』，仍然是由厭離外慾散動之門，所以立趣初禪無動行。由厭離尋伺喜樂之門，立趣第四禪無動行。由厭離色想有對等想行，所以立趣空識無動之行。『又若色想乃至是名第一趣無所有行者』，接近從第四禪對色想產生厭離。其次厭離空處、識處無動之想，深深產生厭壞，便是第一趣無所有行。『又即此處乃至名為第二趣行者』，一者有上，指無常行。二者無上，指無我行。但由有上故，對於下地厭壞而進入此處定。由無上行，對於下地和上地一切法中思惟無我，能進入無所有處。此無上行名為第二趣入無所有行。『能依無我智者乃至非所屬者』，如我不屬於他，他也不屬於我。『言又於此中我所何當不有等者』，這是解釋上文。前面已經解釋完畢。第二頌中有五個方面。一、安立邊際純。二、如理緣起。三、修時障自性說。四、斷。五

【English Translation】 English version 'Having fully spoken of the realm beyond thought', the following text naturally possesses complete meaning. Starting from 'From here onwards, the meaning is broadly analyzed', it is a broad analysis based on meaning. First, it clarifies the faults of the defilements of the desire realm. 'Secondly, apart from the superior desire, the skillful means mind is called vast', below it clarifies the observation of future defilements. 'It is also said that due to their wisdom, even in the future, they will certainly go to the immovable place', this is discussed based on being in the desire realm. In the text, 'Due to three conditions, these grounds are established as immovable', from the extreme of the first Dhyana (meditative absorption) to the realm of consciousness (Vijnanadhatu), there are three causes and conditions that are established as immovable. The extreme of the condition of all-encompassing concentration (Sarva citta sthita) reaches the realm of nothingness (Akincanyayatana). Therefore, among all the concentrations from the first Dhyana to the realm of consciousness, it is called the concentration with something above (Sañña). If the realm of nothingness is the concentration with nothing above. From here onwards, it is also called the realm of neither perception nor non-perception (N'aiva Samjna N'Asamjna). Therefore, 'The three practices are explained by three divisions', which means that the three practices are explained by three causal divisions. That is, the immovable practice, the practice of nothingness, and the practice of neither perception nor non-perception are explained by the divisions of immovable concentration, the concentration of nothingness, and neither perception nor non-perception. 'Due to the three gates, all noble disciples, and therefore, the three immovable practices are established', it is still due to the gate of aversion to external desires and distractions that the immovable practice of the first Dhyana is established. Due to the gate of aversion to seeking, investigation, joy, and pleasure, the immovable practice of the fourth Dhyana is established. Due to the aversion to form, perception, and opposing perceptions, the practice of emptiness and consciousness is established. 'Furthermore, if form and perception, and so on, this is called the first practice of nothingness', closely following the fourth Dhyana, aversion arises towards form and perception. Next, aversion arises towards the thought of emptiness and consciousness, and deep aversion and destruction arise, which is the first practice of nothingness. 'Furthermore, even in this place, it is called the second practice', the first is having something above, referring to the impermanent practice. The second is having nothing above, referring to the practice of no-self. But because of having something above, one enters this concentration due to aversion and destruction of the lower grounds. Due to the practice of having nothing above, one contemplates no-self in all dharmas of the lower and upper grounds, and can enter the realm of nothingness. This practice of having nothing above is called the second practice of entering the realm of nothingness. 'Those who rely on the wisdom of no-self, and so on, are not owned', just as I do not belong to others, and others do not belong to me. 'It is also said, 'In this, how can what is mine not exist?', this explains the previous text. The previous explanation is complete. There are five aspects in the second verse. First, establishing the pure boundary. Second, arising based on reason. Third, explaining the nature of obstacles during practice. Fourth, cessation. Fifth.

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起修。解第一門中。約解安立。次解邊際。第三明純。于中。初解純。言不同分道或所緣境者。外道所計之道及所緣境也。此中已下第二散釋經中句義。愁以四種世法為所依處者。毀衰譏苦也。第二解如理緣起。尋文可解。第三解修時障自性說。言初一總標者。有趣。后三別釋者。有意念慧也。第四解斷。如文。第五解起修。於三對治得隨所欲。謂無常想若修慈觀若無想定。于可意等境住厭逆想等者。于可意身等境修厭即是無常想。上等字即等於彼不可意身等四境修慈觀也。棄彼二種舍念正知者。即無想定也。第三頌中有六門。一先諸根。二愛味。三前後有差別。四取相。五諸纏。六大果利。解初門中。言一惡行根能令當來住惡趣苦者。身等惡行與惡趣苦為根也。欲恚害三根。與欲等三尋思為根。此二重根也。欲恚害三界復于貪等三根及欲等三根為根。此三重根也。第二解愛味。以世間道乃至不上勤求等。此文同小論說世俗道不能厭伏非想愛等煩惱。第三解前後有差別。了知未解脫解脫心前後差別故也。第四解取相。言此中典廚乃至妙衣食。喻于內心奢摩他等。有如世典廚。擬供于主譬修瑜伽行人。典執止舉等相似供彼定所攝受心。肴膳喻止舉相。定體正能資養同時心王。如上衣食。黑品白品喻諸愚智。第五諸纏。第

【現代漢語翻譯】 現代漢語譯本 起修。在解釋第一門時，首先是關於理解的安立，其次是解釋邊際，第三是闡明純粹。其中，首先解釋純粹，所謂『不同分道或所緣境』，指的是外道所計之道以及所緣之境。 『此中已下』開始，第二部分是分散地解釋經文中的句義。『愁以四種世法為所依處』，指的是毀、衰、譏、苦。 第二部分解釋如理緣起，可以按照文意理解。第三部分解釋修習時障礙的自性，說『初一總標』，指的是『有趣』。『后三別釋』，指的是『有意念慧』。 第四部分解釋斷除，如經文所示。第五部分解釋開始修習，對於三種對治可以隨心所欲。例如，修習無常想、修習慈觀、或者修習無想定。『于可意等境住厭逆想等者』，對於可意的身體等境界修習厭惡，也就是修習無常想。『上等字即等於彼不可意身等四境修慈觀也』，『等』字等於對於那些不可意的身體等四種境界修習慈觀。 『棄彼二種舍念正知者』，指的是修習無想定。 第三首偈頌中有六個方面：一是諸根，二是愛味，三是前後有差別，四是取相，五是諸纏，六是大果利。在解釋第一門時，『一惡行根能令當來住惡趣苦者』，指的是身體等的惡行是導致未來墮入惡趣受苦的根源。欲、恚、害三種根，是欲尋思、恚尋思、害尋思的根源。這是二重根源。欲界、色界、無色界又以貪等三種根以及欲等三種根為根源。這是三重根源。 第二部分解釋愛味，『以世間道乃至不上勤求等』，這段文字和小論的說法相同，即世俗的道不能夠厭伏非想非非想處的愛等煩惱。 第三部分解釋前後有差別，指的是了知未解脫和解脫的心在前後上的差別。 第四部分解釋取相，『言此中典廚乃至妙衣食』，用典廚（diǎn chú）乃至美妙的衣食來比喻內心中的奢摩他（śamatha）等。就像世間的典廚，準備供養主人，比喻修習瑜伽（yoga）的修行人，執持止舉等，相似地供養被禪定所攝受的心。肴膳比喻止舉之相。禪定的本體真正能夠資養同時的心王，就像上面的衣食一樣。黑品和白品比喻愚癡和智慧。 第五部分是諸纏。

【English Translation】 English version Beginning Cultivation. In explaining the first door, it first establishes understanding, then explains the boundaries, and thirdly clarifies purity. Among these, it first explains purity, saying 'different paths or objects of focus' refers to the paths and objects of focus conceived by externalists (外道, wàidào, non-Buddhist schools). From '此中已下 (cǐ zhōng yǐ xià, from here onwards)', the second part dispersedly explains the meaning of sentences in the scripture. 'Sorrow relies on the four worldly dharmas as its basis' refers to ruin, decline, criticism, and suffering. The second part explains dependent origination according to reason, which can be understood according to the text. The third part explains the nature of obstacles during cultivation, saying 'the first one generally indicates' refers to 'interesting'. 'The latter three separately explain' refers to 'intentional thought and wisdom'. The fourth part explains cessation, as indicated in the scripture. The fifth part explains beginning cultivation, where one can choose freely among the three antidotes. For example, cultivating the impermanence contemplation, cultivating loving-kindness meditation, or cultivating the non-perception meditation. 'Dwelling on the repulsive contemplation in agreeable objects, etc.' means cultivating aversion towards agreeable bodies, etc., which is cultivating the impermanence contemplation. 'The word 'etc.' above is equivalent to cultivating loving-kindness meditation towards those disagreeable bodies, etc., the four objects.' 'Abandoning those two kinds, relinquishing mindfulness and correct awareness' refers to cultivating the non-perception meditation. In the third verse, there are six aspects: first, the roots; second, savoring; third, differences before and after; fourth, grasping at characteristics; fifth, the entanglements; and sixth, great benefits. In explaining the first door, 'one root of evil deeds can cause one to dwell in the suffering of evil realms in the future' refers to the evil deeds of body, etc., being the root cause of falling into evil realms and suffering in the future. The three roots of desire, hatred, and harm are the root causes of thoughts of desire, hatred, and harm. This is a double root cause. The desire realm, form realm, and formless realm are rooted in the three roots of greed, etc., and the three roots of desire, etc. This is a triple root cause. The second part explains savoring, 'with worldly paths, even not diligently seeking, etc.' This passage is similar to the Lesser Treatise's statement that worldly paths cannot subdue afflictions such as the love of the realm of neither perception nor non-perception. The third part explains the differences before and after, referring to knowing the differences in the mind before and after liberation. The fourth part explains grasping at characteristics, 'here, the cook, etc., even to fine clothing and food' uses the example of a cook (典廚, diǎn chú, a cook in charge) and fine clothing and food to illustrate śamatha (奢摩他, śamatha, calming meditation) etc., in the mind. Just as a cook in the world prepares offerings for the master, it is analogous to a practitioner of yoga (瑜伽, yoga, spiritual practices), holding onto cessation and elevation, similarly offering to the mind embraced by samādhi (禪定, chándìng, meditative concentration). Delicacies are analogous to the characteristics of cessation and elevation. The essence of samādhi truly nourishes the simultaneous mind-king, just like the clothing and food above. Black and white qualities are analogous to ignorance and wisdom. The fifth part is the entanglements.

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六勝利。如文可知。

第九十八卷

念住中第四頌有其八門。一邪師。二住雪山。三勸勉。四系屬凈。五漸次。六戒圓滿。七穗。八成就。長行釋中。初門可知。第二解住雪山。謂雪山中處三有處。一者狩及獵人並所到處。二者但猿猴能到非獵人所及處。三者兩俱不到處。第一處所。喻內典生他。第二處所。喻有學三果。第三處。喻無學地。言又諸愚夫要觀余境至不得解脫者。凡夫離欲欣上厭下。追求上境出於下境。乃至仍于非想境界不得解脫。第三勸勉。言安立四義者。一聽聞正法義理。二受持讀誦。三觀察義理。四法隨法行亦名如說修行。第四解系屬凈。復有三種已下。重釋也。一證凈者。在見道。即是四不壞凈于上修斷未清凈。故云不清凈。二已清凈者。諸不還果人已離欲惡不善等故。三鮮白者。阿羅漢。上諸有學說名清凈者。耶合下諸有學名不清凈者。斯須二人余如前說者。羅漢名鮮白。第五解漸次。諸在家者但有凈信及蓋清凈闕中問三漸次也。第六解戒圓滿。可知。第七解德。言當知欲界如皮等者。謂以人身喻於三界。欲界如皮。上界似肉。無明在肉如血。以三界身中無明血等淋漏故也。第八解成就。如文可知。大段第二。解正斷神足。有半頌列其五門。一勇。二力。三修等持。四異門。五神

【現代漢語翻譯】 現代漢語譯本 六成就。如文可知。

第九十八卷

念住中第四頌有其八門：一邪師，二住雪山，三勸勉，四系屬凈，五漸次，六戒圓滿，七穗，八成就。長行釋中，初門可知。第二解住雪山，謂雪山中處三有處：一者狩獵及獵人並所到處，二者但猿猴能到非獵人所及處，三者兩俱不到處。第一處所，喻內典生他。第二處所，喻有學三果（指須陀洹果、斯陀含果、阿那含果）。第三處，喻無學地（指阿羅漢果）。言又諸愚夫要觀余境至不得解脫者，凡夫離欲欣上厭下，追求上境出於下境，乃至仍于非想境界不得解脫。第三勸勉。言安立四義者：一聽聞正法義理，二受持讀誦，三觀察義理，四法隨法行亦名如說修行。第四解系屬凈。復有三種已下，重釋也。一證凈者，在見道（指初果須陀洹），即是四不壞凈（指對佛、法、僧、戒的堅定信心），于上修斷未清凈，故云不清凈。二已清凈者，諸不還果人（指阿那含果）已離欲惡不善等故。三鮮白者，阿羅漢。上諸有學說名清凈者，耶合下諸有學名不清凈者，斯須二人余如前說者，羅漢名鮮白。第五解漸次。諸在家者但有凈信及蓋清凈闕中問三漸次也。第六解戒圓滿。可知。第七解德。言當知欲界如皮等者，謂以人身喻於三界。欲界如皮，上界似肉，無明在肉如血。以三界身中無明血等淋漏故也。第八解成就。如文可知。大段第二。解正斷神足。有半頌列其五門：一勇，二力，三修等持，四異門，五神。

【English Translation】 English version Six accomplishments. As the text indicates.

Volume 98

In the section on mindfulness, the fourth verse has eight aspects: 1. False teachers, 2. Dwelling in the Snow Mountains, 3. Exhortation, 4. Purity of affiliation, 5. Gradual progression, 6. Perfection of precepts, 7. Inflorescence, 8. Accomplishment. In the extended commentary, the first aspect is self-explanatory. The second explains dwelling in the Snow Mountains, referring to three possible locations within the Snow Mountains: 1. Places accessible to hunters and hunting parties, 2. Places accessible only to monkeys and not to hunters, 3. Places inaccessible to both. The first location symbolizes those who generate externalist views from internal scriptures. The second location symbolizes the three fruits of learners (Sotapanna, Sakadagami, and Anagami). The third location symbolizes the state of non-learning (Arhat). It is said that foolish people observe external objects and fail to attain liberation; ordinary people renounce desires, delight in the higher realms, and detest the lower realms, pursuing higher states and abandoning lower states, yet even in the realm of neither perception nor non-perception, they fail to attain liberation. The third is exhortation. It is said that establishing four meanings involves: 1. Hearing the meaning of the true Dharma, 2. Receiving, upholding, and reciting it, 3. Observing its meaning, 4. Practicing the Dharma in accordance with the Dharma, also known as practicing as taught. The fourth explains purity of affiliation. 'Again, there are three types...' is a re-explanation. 1. Purity of attainment, which is at the stage of the path of seeing (Sotapanna), is the fourfold purity of unwavering faith (in the Buddha, Dharma, Sangha, and precepts), but the defilements to be abandoned through further cultivation are not yet purified, hence it is called impure. 2. Already purified, referring to those who have attained the fruit of non-return (Anagami), having already abandoned desires, evil, and unwholesome qualities. 3. Utterly pure, referring to Arhats. Those above, who are still learning, are called pure; those below, who are still learning, are called impure. 'These two are momentary, the rest as previously described,' referring to Arhats as utterly pure. The fifth explains gradual progression. Those who are householders have only pure faith and purity from the hindrances, lacking the three gradual progressions in between. The sixth explains perfection of precepts. Self-explanatory. The seventh explains virtues. It is said, 'Know that the desire realm is like skin,' meaning that the human body is used as a metaphor for the three realms. The desire realm is like skin, the upper realms are like flesh, and ignorance in the flesh is like blood. Because in the body of the three realms, the blood of ignorance leaks out. The eighth explains accomplishment. As the text indicates. The second major section explains the right exertion and the bases of spiritual power. Half a verse lists its five aspects: 1. Courage, 2. Strength, 3. Cultivating concentration, 4. Different aspects, 5. Spiritual power.

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足。初一勇門。明四正勤。力等四門。辨四如意足。長行釋中。初解勇門。此中宜說勇第五句者。精進有五句。一被鉀精進乃至第五不捨善軛等為勇。第二解力。若略說者四力持心令定乃至持于等持中但有爾所等持作事除此更無若過若增者。除欲進心慧及除四力之外更無求定因緣若過若增。第三解修等持。景師解云。欲等者。懈怠俱行欲勤心慧。故云欲等也。言毗缽舍那品所緣境者謂前後想者。聞思修證四智修習前後相入名前後想。奢摩他品所緣境者上下想等。四禪四空。從下入上名上下想。俱品所緣境者乃至有諸光影俱行心修者。初學觀時作光明相。爾時即有光影相分當心為所緣境。下料簡之。問曰。欲精進等是善法。云何得與懈怠相應而俱行耶。故論自釋又非如欲等乃至說名懈怠俱行者。以于精進不能相續懈怠間雜故名俱行。又此五相當知總攝一切種修等者。所明五因緣神足修相。總攝一切種修樂等持法盡。由此修故等持速滿。今勘第二十八卷云止品上下想者。謂觀察此身如其所住。如其所愿上從頂上下至足下。種種雜類不凈充滿。觀品前後想者。謂如有一于所觀相。慇勤懇到善取善思善了善達。謂住觀于坐坐觀于臥。或在後行觀察前行。如彼廣釋。第四解異門。複次於五解脫處等者如成實論說。一因聽法得解脫

【現代漢語翻譯】 現代漢語譯本 足。首先解釋『勇』（Vīrya）門。接著闡明『四正勤』（Samyak-pradhāna）。『力』（Bala）等同於『四神足』（catvāra ṛddhipādāḥ）。辨析『四如意足』（catvāra ṛddhipādāḥ）。在長行解釋中，首先解釋『勇』門。這裡適宜說明『勇』的第五句，即精進有五句：第一是被甲精進，乃至第五是不捨善軛等，這被稱為『勇』。第二解釋『力』。如果簡略地說，四力能使心安定，乃至在等持（samādhi）中保持，只有這樣的等持才能起作用，除此之外，既不會減少也不會增加。除了『欲』（chanda）、『精進』（vyāyāma）、『心』（citta）、『慧』（vīrya）以及四力之外，再沒有其他求得禪定的因緣，既不會減少也不會增加。第三解釋修習等持。景師解釋說，『欲』等，是指與懈怠一同生起的『欲』、『勤』（vīrya）、『心』、『慧』，所以稱為『欲』等。所說的『毗缽舍那』（Vipaśyanā）品所緣境，指的是前後想。通過聞、思、修、證四種智慧修習，前後相互進入，名為前後想。『奢摩他』（Śamatha）品所緣境，指的是上下想等。四禪四空，從下向上進入，名為上下想。『俱品』所緣境，乃至有各種光影與心一同修習。初學觀的時候，作光明相，那時就會有光影相分，以當下的心作為所緣境。下面進行簡要分析。問：『欲』、『精進』等是善法，為什麼會與懈怠相應而一同生起呢？所以論中自己解釋說，又並非像『欲』等，乃至說名為懈怠俱行，是因為對於精進不能相續，懈怠在其中間雜，所以稱為俱行。又這五種相，應當知道總攝了一切種類的修習等，所闡明的五因緣神足修習之相，總攝了一切種修樂等持法。因為這樣修習的緣故，等持能夠迅速圓滿。現在考察第二十八卷，說『止品』的上下想，指的是觀察這個身體，如其所住之處，如其所愿，上從頭頂向下到足底，各種雜類不凈充滿。『觀品』的前後想，指的是如果有人對於所觀的相，慇勤懇切，善於採取，善於思考，善於瞭解，善於通達，即安住于觀坐，坐觀于臥，或在後行時觀察前行，如那裡廣泛地解釋。第四解釋異門。再次，對於五解脫處等，如《成實論》（Tattvasiddhi-śāstra）所說，一是因聽法而得解脫。

【English Translation】 English version Sufficiency. First, explain the 'Door of Courage' (Vīrya). Then, clarify the 'Four Right Exertions' (Samyak-pradhāna). 'Strength' (Bala) is equivalent to the 'Four Bases of Supernormal Powers' (catvāra ṛddhipādāḥ). Discern the 'Four Foundations of Mindfulness' (catvāra ṛddhipādāḥ). In the prose explanation, first explain the 'Door of Courage'. Here, it is appropriate to explain the fifth aspect of 'Courage', that is, diligence has five aspects: the first is armored diligence, up to the fifth, which is not abandoning the yoke of goodness, etc., this is called 'Courage'. Second, explain 'Strength'. If explained briefly, the four strengths can stabilize the mind, and even maintain it in samādhi (samādhi); only such samādhi can be effective, and apart from this, it will neither decrease nor increase. Apart from 'Desire' (chanda), 'Effort' (vyāyāma), 'Mind' (citta), 'Wisdom' (vīrya), and the four strengths, there are no other causes for attaining concentration, neither decreasing nor increasing. Third, explain the cultivation of samādhi. Master Jing explains that 'Desire', etc., refers to 'desire', 'effort' (vīrya), 'mind', and 'wisdom' arising together with laziness, hence it is called 'Desire', etc. The object of focus in the 'Vipaśyanā' (Vipaśyanā) section refers to the thought of before and after. Through the cultivation of the four wisdoms of hearing, thinking, cultivating, and realizing, the before and after mutually enter, and this is called the thought of before and after. The object of focus in the 'Śamatha' (Śamatha) section refers to the thought of above and below, etc. The four dhyānas and four formless realms, entering from below to above, are called the thought of above and below. The object of focus in the 'Both Sections' is up to the point where various lights and shadows are cultivated together with the mind. When first learning to observe, one creates the appearance of light, and at that time, there will be the aspect of light and shadow, taking the present mind as the object of focus. A brief analysis is given below. Question: 'Desire', 'Effort', etc., are wholesome dharmas, why do they arise together with laziness? Therefore, the treatise itself explains that it is not like 'Desire', etc., and it is said to be accompanied by laziness because diligence cannot be continuous, and laziness is interspersed within it, hence it is called accompanied. Furthermore, these five aspects should be understood as encompassing all kinds of cultivation, etc. The aspect of cultivating the bases of supernormal powers through the five causes encompasses all kinds of joyful samādhi dharmas. Because of this cultivation, samādhi can be quickly perfected. Now, examining the twenty-eighth volume, it says that the thought of above and below in the 'Cessation Section' refers to observing this body, as it is situated, as it is desired, from the top of the head down to the soles of the feet, filled with various kinds of impure things. The thought of before and after in the 'Contemplation Section' refers to someone who is diligent and earnest towards the object of contemplation, good at adopting, good at thinking, good at understanding, and good at comprehending, that is, abiding in the contemplation of sitting, contemplating sitting in lying down, or observing the previous actions while walking behind, as explained extensively there. Fourth, explain the different doors. Again, regarding the five places of liberation, etc., as stated in the Tattvasiddhi-śāstra (Tattvasiddhi-śāstra), the first is liberation through hearing the Dharma.

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。二因為他說得解脫。三因自讀誦經得解脫。四因思惟得解脫。五法隨法行得解脫。若有苾芻依凈意樂及猛利慾至名欲三摩地者。此因聽法得定也。復有苾芻至名精進三摩地者。此即因為他說及自讀誦二種得定。合為精進三摩地也。復有乃至名心三摩地者。此因自思惟不凈等相起三摩地。名為心三摩地取心王之。復有乃至名觀三摩地者。此由法隨法行得定也。分別斷行者。猶是八滅資糧。第五解神足。言不凈種姓補特伽羅名為物類唯住內法者。旃茶羅種名為不凈物類。當知此類唯住內法方能修習諸聖神足。引發神通聖者。神通有四。一變化。二變性改轉其性。三住時。四變時。文相可解。大段第三解五根。有一頌列其四門。一安立。二所行境。三慧根為最勝當知后安住。四外異生品等。初解安立門。因辨信等五根。即剩辨二十二根。第二解所行境。起于明脫者。無漏慧名之為明。與慧相應解脫數名為脫也。第三解慧根乃至安住。如文可解。第四解外異生品等。謂若無于佛信等五根。唯是外凡。若於菩提唯有世間信等五根。是內異生。若於菩提起無漏信。名聖品類。非彼品類。大段第四解五力。有一頌列其六門。一思擇。二覺慧等。三國等及諸王。四阿羅漢。五有學。六質直。長行釋中。初二門可知。第三解國王等。依

【現代漢語翻譯】 現代漢語譯本 二是因為他說法而得到解脫。三是因為自己讀誦經典而得到解脫。四是因為思惟（Dhyana）而得到解脫。五是依法隨法行（Dharma-anudhamma-patipatti）而得到解脫。如果有一位比丘（Bhikkhu）依靠清凈的意樂以及猛利的慾望而達到名為欲三摩地（Chanda-samadhi）的境界，這是因為聽聞佛法而得到禪定。又有比丘達到名為精進三摩地（Viriya-samadhi）的境界，這便是因為他為他人說法以及自己讀誦經典這兩種原因而得到禪定，合起來就是精進三摩地。又有比丘乃至達到名為心三摩地（Citta-samadhi）的境界，這是因為自己思惟不凈等相而生起三摩地，名為心三摩地，取心王（Citta-raja）之義。又有比丘乃至達到名為觀三摩地（Mimamsa-samadhi）的境界，這是由於依法隨法行而得到禪定。分別斷行的人，仍然是八滅的資糧。第五是解釋神足（Iddhipada）。說到不凈種姓的補特伽羅（Pudgala，人）名為物類，唯有安住于內法的人才能修習，旃茶羅（Candala）種姓被稱為不凈物類。應當知道這類人唯有安住于內法才能修習諸聖神足，引發神通。聖者的神通有四種：一是變化（Transformation），二是變性（Transformation of nature），改變其性質，三是住時（Prolongation of time），四是變時（Transformation of time）。文句的含義可以理解。第三大段是解釋五根（Panca Indriyani）。有一首偈頌列出了它的四個方面：一是安立（Establishment），二是所行境（Range of activity），三是慧根（Prajna-indriya）最為殊勝，應當知道後者的安住，四是外異生品等（External different beings）。首先解釋安立門，因為辨別信等五根，就順便辨別二十二根。第二解釋所行境，生起于明脫的人，無漏慧（Anasrava-prajna）名為明，與慧相應的解脫數名為脫。第三解釋慧根乃至安住，如文句可以理解。第四解釋外異生品等，說的是如果沒有對佛的信心等五根，就只是外凡（Bahirka）。如果對於菩提（Bodhi，覺悟）只有世間的信心等五根，就是內異生（Antarika）。如果對於菩提生起無漏的信心，就名為聖品類，不是其他品類。第四大段是解釋五力（Panca Balani）。有一首偈頌列出了它的六個方面：一是思擇（Reflection），二是覺慧等（Enlightenment and wisdom），三是國王等（Kings etc.），四是阿羅漢（Arhat），五是有學（Sekha），六是質直（Honest）。長行的解釋中，前兩個方面可以理解。第三解釋國王等，依靠

【English Translation】 English version Secondly, because he speaks of liberation. Thirdly, because one attains liberation by reciting scriptures oneself. Fourthly, because one attains liberation through contemplation (Dhyana). Fifthly, one attains liberation by practicing the Dharma in accordance with the Dharma (Dharma-anudhamma-patipatti). If there is a Bhikkhu (monk) who, relying on pure intention and strong desire, reaches the state of Samadhi known as Chanda-samadhi (zeal concentration), this is because of hearing the Dharma and attaining concentration. Furthermore, if there is a Bhikkhu who reaches the state of Samadhi known as Viriya-samadhi (effort concentration), this is because of two reasons: he speaks the Dharma to others and recites the scriptures himself, which together constitute Viriya-samadhi. Furthermore, if there is a Bhikkhu who reaches the state of Samadhi known as Citta-samadhi (mind concentration), this is because he contemplates impure aspects and other things, giving rise to Samadhi, which is called Citta-samadhi, taking the meaning of Citta-raja (mind-king). Furthermore, if there is a Bhikkhu who reaches the state of Samadhi known as Mimamsa-samadhi (investigation concentration), this is due to practicing the Dharma in accordance with the Dharma and attaining concentration. Those who separately cut off actions are still the resources for the eight destructions. Fifthly, explaining the Iddhipada (psychic power). Speaking of a Pudgala (person) of impure lineage as a category of beings, only those who abide in the inner Dharma can cultivate, the Candala (outcaste) lineage is called an impure category of beings. It should be known that only those of this kind who abide in the inner Dharma can cultivate the holy Iddhipada, giving rise to supernatural powers. The supernatural powers of a holy person are of four kinds: first, transformation (Transformation); second, transformation of nature (Transformation of nature), changing its nature; third, prolongation of time (Prolongation of time); and fourth, transformation of time (Transformation of time). The meaning of the sentences can be understood. The third major section is explaining the Panca Indriyani (five faculties). There is a verse that lists its four aspects: first, establishment (Establishment); second, range of activity (Range of activity); third, Prajna-indriya (wisdom faculty) is the most excellent, one should know the abiding of the latter; and fourth, external different beings (External different beings) etc. First, explaining the establishment aspect, because distinguishing the five faculties such as faith, one also distinguishes the twenty-two faculties. Secondly, explaining the range of activity, those who arise from enlightenment and liberation, Anasrava-prajna (undefiled wisdom) is called enlightenment, and the number of liberations corresponding to wisdom is called liberation. Thirdly, explaining the wisdom faculty and even abiding, as the sentences can be understood. Fourthly, explaining external different beings etc., saying that if there are no five faculties such as faith in the Buddha, then one is only an outsider (Bahirka). If one only has worldly five faculties such as faith in Bodhi (enlightenment), then one is an internal different being (Antarika). If one gives rise to undefiled faith in Bodhi, then one is called a holy category, not other categories. The fourth major section is explaining the Panca Balani (five powers). There is a verse that lists its six aspects: first, reflection (Reflection); second, enlightenment and wisdom (Enlightenment and wisdom); third, kings etc. (Kings etc.); fourth, Arhat (Arhat); fifth, Sekha (trainee); and sixth, honest (Honest). In the explanation of the prose, the first two aspects can be understood. The third explains kings etc., relying on

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國及王乃至有十種力等者。有師釋云。於國等有自在力故立十力更勘。今解。一國等。二王。乃至第十齣家眾。依此十種。立有十力。廣釋經說。第四解阿羅漢。達師云。成就八力者。不造惡業中有二力。一厭背後有故不造。二厭背諸欲故不造也。修善中有六力。謂道品七位。根力二門合為一。故有六也。今解。正斷神足合為一。故為六也。第五解有學。諸有學者成就五力者。達師云。更問。今勘第一百卷云。依毗奈耶勤學苾芻成就五力。一加行力。二意樂力。三開曉力。四正智力。五質直力。言二因緣者。一自行滿。二利他為自利也。第六解質直等。文可解。大段第五解七覺分。有一頌列其七門。一立。二差別。三食。四漸次。五安樂。六住。七修。初解立門。因奢摩他者。定猗舍三為奢摩他也。毗缽舍那品者。擇法精進。喜俱品者。念通二分也。第二解差別。勘準前文。有釋自性即七所緣有四因緣立也。次三門可解。第六解住門。言于初分中住四覺支者。謂定猗舍念。第二分中住四覺支者。擇法精進喜念。第三分中具足安住七覺支者。定慧俱分具足七覺未曾安住唯一覺支者。達師云。謂念覺支是修行初首也。更解曾無行者。唯住一覺支也第七解修門。景師云。解二十一想者。一無常想。二苦想。三無我想。四空想

【現代漢語翻譯】 現代漢語譯本：關於『國及王乃至有十種力等』的說法，有些論師解釋說，因為對於國家等事物具有自在的力量，所以設立了十種力，需要進一步考證。現在的解釋是：第一是國家等，第二是國王，乃至第十是出家僧眾。依據這十種情況，設立了十種力。詳細的解釋在經文中有所說明。第四是解釋阿羅漢（Arhat，已證悟的聖者）。達師說，成就八種力的人，不會造作惡業，其中有兩種力：一是厭惡背後的業報，所以不造惡業；二是厭惡背離各種慾望，所以不造惡業。在修習善業方面有六種力，指的是道品（道之組成部分）的七個位次，根力（五根五力）二門合為一，所以有六種力。現在的解釋是：正斷（四正斷）和神足（四神足）合為一，所以是六種力。第五是解釋有學（正在修行的聖者）。各種有學者成就五種力。達師說，需要進一步詢問。現在考證第一百卷的內容說，依據毗奈耶（Vinaya，戒律）勤奮學習的比丘（Bhiksu，出家男子）成就五種力：一是加行力（努力修行之力），二是意樂力（意願之力），三是開曉力（開悟之力），四是正智力（正確的智慧之力），五是質直力（正直坦誠之力）。所說的兩種因緣是：一是自己修行圓滿，二是利益他人即是自利。第六是解釋質直等，文義可以理解。大的段落第五是解釋七覺分（七種覺悟的因素）。有一首偈頌列出了七個方面：一是建立，二是差別，三是食（滋養），四是漸次，五是安樂，六是住（安住），七是修（修習）。首先解釋建立門。因為奢摩他（Samatha，止）指的是定（禪定）、猗（依靠）、舍（捨棄）三者。毗缽舍那品（Vipassana，觀）指的是擇法（選擇正確的法）、精進（努力）。喜俱品（喜悅）指的是念（正念）和通（神通）二者。第二是解釋差別。參照之前的文義，有些解釋說自性即是七種所緣，有四種因緣建立。接下來的三門可以理解。第六是解釋住門。所說的在初分中安住四覺支（四念住）指的是定、猗、舍、念。在第二分中安住四覺支指的是擇法、精進、喜、念。在第三分中具足安住七覺支指的是定慧（禪定和智慧）都具足，七覺支未曾安住的只有一種覺支。達師說，指的是念覺支是修行的最初開始。進一步解釋說，從未修行的人，只是安住於一種覺支。第七是解釋修門。景師說，解釋二十一種想：一是無常想（對無常的觀想），二是苦想（對苦的觀想），三是無我想（對無我的觀想），四是空想（對空的觀想）。 English version: Regarding the statement 'country and king, and even having ten kinds of powers, etc.,' some teachers explain that because they have the power of autonomy over countries and other things, ten powers are established, which need further investigation. The current explanation is: first, countries, etc.; second, kings; and even tenth, the monastic community. Based on these ten conditions, ten powers are established. Detailed explanations are provided in the scriptures. Fourth is the explanation of Arhats (Arhat, enlightened saints). Dashi said that those who achieve eight powers do not create evil karma, among which there are two powers: one is to detest the consequences behind them, so they do not create evil karma; the other is to detest turning away from various desires, so they do not create evil karma. There are six powers in cultivating good deeds, referring to the seven stages of the components of the path (parts of the path), and the two doors of the five roots and five powers (five roots and five powers) are combined into one, so there are six powers. The current explanation is: Right Effort (Four Right Exertions) and Spiritual Power (Four Spiritual Powers) are combined into one, so there are six powers. Fifth is the explanation of those who are still learning (saints who are still practicing). Various learners achieve five powers. Dashi said that further inquiry is needed. Now, examining the content of the hundredth volume, it says that a Bhiksu (Bhiksu, ordained male) who diligently studies according to the Vinaya (Vinaya, precepts) achieves five powers: first, the power of effort (the power of diligent practice), second, the power of intention (the power of will), third, the power of enlightenment (the power of awakening), fourth, the power of right wisdom (the power of correct wisdom), and fifth, the power of integrity (the power of honesty and sincerity). The two causes mentioned are: one is the completion of one's own practice, and the other is benefiting others, which is benefiting oneself. Sixth is the explanation of integrity, etc., the meaning of the text can be understood. The large paragraph fifth is the explanation of the seven factors of enlightenment (seven factors of awakening). There is a verse listing the seven aspects: first, establishment; second, difference; third, food (nourishment); fourth, gradual sequence; fifth, peace and happiness; sixth, dwelling (abiding); and seventh, cultivation (practice). First, explain the establishment gate. Because Samatha (Samatha, cessation) refers to the three: concentration (meditation), reliance (dependence), and renunciation (abandonment). Vipassana (Vipassana, insight) refers to the selection of the Dharma (choosing the correct Dharma) and diligence (effort). Joy (joy) refers to mindfulness (right mindfulness) and supernatural powers (supernatural powers). Second is the explanation of difference. Referring to the previous text, some explanations say that self-nature is the seven objects of perception, and there are four causes for establishment. The next three gates can be understood. Sixth is the explanation of the dwelling gate. What is said to abide in the four factors of enlightenment (four foundations of mindfulness) in the first part refers to concentration, reliance, renunciation, and mindfulness. Abiding in the four factors of enlightenment in the second part refers to the selection of the Dharma, diligence, joy, and mindfulness. Fully abiding in the seven factors of enlightenment in the third part refers to both concentration and wisdom (meditation and wisdom) being complete, and the only factor of enlightenment that has never been abided in is one factor of enlightenment. Dashi said that it refers to the mindfulness factor of enlightenment being the initial beginning of practice. Further explaining that those who have never practiced only abide in one factor of enlightenment. Seventh is the explanation of the cultivation gate. Jing Shi said, explaining the twenty-one thoughts: first, the thought of impermanence (contemplation of impermanence), second, the thought of suffering (contemplation of suffering), third, the thought of no-self (contemplation of no-self), and fourth, the thought of emptiness (contemplation of emptiness).

【English Translation】 English version: Regarding the statement 'country and king, and even having ten kinds of powers, etc.,' some teachers explain that because they have the power of autonomy over countries and other things, ten powers are established, which need further investigation. The current explanation is: first, countries, etc.; second, kings; and even tenth, the monastic community. Based on these ten conditions, ten powers are established. Detailed explanations are provided in the scriptures. Fourth is the explanation of Arhats (Arhat, enlightened saints). Dashi said that those who achieve eight powers do not create evil karma, among which there are two powers: one is to detest the consequences behind them, so they do not create evil karma; the other is to detest turning away from various desires, so they do not create evil karma. There are six powers in cultivating good deeds, referring to the seven stages of the components of the path (parts of the path), and the two doors of the five roots and five powers (five roots and five powers) are combined into one, so there are six powers. The current explanation is: Right Effort (Four Right Exertions) and Spiritual Power (Four Spiritual Powers) are combined into one, so there are six powers. Fifth is the explanation of those who are still learning (saints who are still practicing). Various learners achieve five powers. Dashi said that further inquiry is needed. Now, examining the content of the hundredth volume, it says that a Bhiksu (Bhiksu, ordained male) who diligently studies according to the Vinaya (Vinaya, precepts) achieves five powers: first, the power of effort (the power of diligent practice), second, the power of intention (the power of will), third, the power of enlightenment (the power of awakening), fourth, the power of right wisdom (the power of correct wisdom), and fifth, the power of integrity (the power of honesty and sincerity). The two causes mentioned are: one is the completion of one's own practice, and the other is benefiting others, which is benefiting oneself. Sixth is the explanation of integrity, etc., the meaning of the text can be understood. The large paragraph fifth is the explanation of the seven factors of enlightenment (seven factors of awakening). There is a verse listing the seven aspects: first, establishment; second, difference; third, food (nourishment); fourth, gradual sequence; fifth, peace and happiness; sixth, dwelling (abiding); and seventh, cultivation (practice). First, explain the establishment gate. Because Samatha (Samatha, cessation) refers to the three: concentration (meditation), reliance (dependence), and renunciation (abandonment). Vipassana (Vipassana, insight) refers to the selection of the Dharma (choosing the correct Dharma) and diligence (effort). Joy (joy) refers to mindfulness (right mindfulness) and supernatural powers (supernatural powers). Second is the explanation of difference. Referring to the previous text, some explanations say that self-nature is the seven objects of perception, and there are four causes for establishment. The next three gates can be understood. Sixth is the explanation of the dwelling gate. What is said to abide in the four factors of enlightenment (four foundations of mindfulness) in the first part refers to concentration, reliance, renunciation, and mindfulness. Abiding in the four factors of enlightenment in the second part refers to the selection of the Dharma, diligence, joy, and mindfulness. Fully abiding in the seven factors of enlightenment in the third part refers to both concentration and wisdom (meditation and wisdom) being complete, and the only factor of enlightenment that has never been abided in is one factor of enlightenment. Dashi said that it refers to the mindfulness factor of enlightenment being the initial beginning of practice. Further explaining that those who have never practiced only abide in one factor of enlightenment. Seventh is the explanation of the cultivation gate. Jing Shi said, explaining the twenty-one thoughts: first, the thought of impermanence (contemplation of impermanence), second, the thought of suffering (contemplation of suffering), third, the thought of no-self (contemplation of no-self), and fourth, the thought of emptiness (contemplation of emptiness).

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。五不凈想。六厭離食想。七世間不可樂想。八怨想。九斷想。十離想。十一滅想。後有九想觀。死屍青瘀為初觀。空為后。記勘經文。錄入此中。又加過患相為二十一。言一據相應俱行義者。即與七覺同時相應。謂無常等想俱行修乃至死想俱行修。此據已得聖人後得智中作此觀行故。與七覺相應。二據無間俱行義。謂不凈等想乃至觀空想者。此據方便道中作不凈觀。乃至觀唯屍骸空心識。即與七覺前後相入名據無間義慈等亦爾者。此泛爾例非在二十一想數中有慈等觀。次明二十一想所治之障。有其十四。一是三世行中愛染。二懶墮懈怠。三薩迦耶見雖滅習氣隨縛我慢現行。四貪味愛。五於世間妙事貪愛。六所餘煩惱隨眠。七希求利養。八希求活命。九若諸欲愛。十若有愛。若隨虛妄分別下。復有四種欲貪。一美色貪。二形貌貪。三細觸貪。四承事貪。如是乃至越路而轉者。辨其障過。對治彼故隨其所應有二十一想俱行修覺支差別者。取義相當為治。非據次第。是故直云隨其所應。謂為治四種障故至不可樂想者。無常想治三世行中愛。苦想治懈怠。不凈想厭離食想治第四貪味愛。一切世間不可樂想治第五於世間妙事貪愛。已前五想總是無願行無治。一障修空行想苦無我想者。空無我二想總是空門。卻治第三身見智氣我

【現代漢語翻譯】 現代漢語譯本 五不凈想（觀察身體不潔凈的五種方法）。六厭離食想（對食物感到厭惡，從而減少貪慾）。七世間不可樂想（觀察世間一切皆苦，無有真正的快樂）。八怨想（觀想怨恨帶來的痛苦）。九斷想（觀想死亡帶來的終結）。十離想（觀想與世間事物分離）。十一滅想（觀想涅槃寂滅）。後有九想觀（接下來有九種觀想方法），死屍青瘀為初觀（以觀察死屍青腫腐爛為開始），空為后（以觀空性為結束）。記勘經文（記錄並覈對經文），錄入此中（記錄在此處）。又加過患相為二十一（再加上過患的觀想，總共為二十一種）。 言一據相應俱行義者（第一種解釋是根據相應同時生起的意義），即與七覺同時相應（就是說與七覺支同時相應）。謂無常等想俱行修乃至死想俱行修（例如修無常想等，同時修習七覺支，乃至修習死亡想時也同時修習七覺支）。此據已得聖人後得智中作此觀行故（這是指已經證得聖果的聖人，在後得智中進行這些觀想修行），與七覺相應（所以與七覺支相應）。二據無間俱行義（第二種解釋是根據無間斷同時生起的意義），謂不凈等想乃至觀空想者（例如修不凈觀等，乃至觀想空性）。此據方便道中作不凈觀（這是指在方便道中修習不凈觀），乃至觀唯屍骸空心識（乃至觀想只剩下屍骸，以及空無自性的心識）。即與七覺前後相入名據無間義（這樣就與七覺支前後相續，名為根據無間斷的意義）。慈等亦爾者（慈悲觀等也是如此），此泛爾例非在二十一想數中有慈等觀（這只是一個普遍的例子，並非說這二十一種觀想中包含慈悲觀等）。 次明二十一想所治之障（接下來闡明這二十一種觀想所對治的障礙）。有其十四（總共有十四種）。一是三世行中愛染（第一種是對於過去、現在、未來三世行為的貪愛和執著）。二懶惰懈怠（第二種是懶惰和懈怠）。三薩迦耶見（Sakkāya-ditthi，身見）雖滅習氣隨縛我慢現行（第三種是雖然身見已經斷除，但習氣仍然存在，導致我慢現行）。四貪味愛（第四種是貪戀食物的味道）。五於世間妙事貪愛（第五種是對於世間美好的事物產生貪愛）。六所餘煩惱隨眠（第六種是其餘煩惱的潛在習氣）。七希求利養（第七種是希望獲得利益和供養）。八希求活命（第八種是希望活下去）。九若諸欲愛（第九種是各種慾望的愛）。十若有愛（第十種是對存在的愛）。若隨虛妄分別下（如果跟隨虛妄分別），復有四種欲貪（又會有四種慾望的貪愛）。一美色貪（第一種是對美麗外貌的貪愛）。二形貌貪（第二種是對美好形體的貪愛）。三細觸貪（第三種是對細滑觸感的貪愛）。四承事貪（第四種是對服侍和奉承的貪愛）。 如是乃至越路而轉者（像這樣乃至偏離正道而行）。辨其障過（辨別這些障礙的過患），對治彼故（爲了對治這些障礙），隨其所應有二十一想俱行修覺支差別者（根據情況，修習這二十一種觀想時，會伴隨不同的覺支）。取義相當為治（選取意義相對應的觀想來對治），非據次第（並非按照順序）。是故直云隨其所應（所以直接說根據情況）。謂為治四種障故至不可樂想者（例如爲了對治四種障礙，要修習世間不可樂想）。無常想治三世行中愛（無常想對治對於過去、現在、未來三世行為的貪愛）。苦想治懈怠（苦想對治懈怠）。不凈想厭離食想治第四貪味愛（不凈想和厭離食想對治第四種貪戀食物味道的貪愛）。一切世間不可樂想治第五於世間妙事貪愛（一切世間不可樂想對治第五種對於世間美好事物的貪愛）。已前五想總是無願行無治（以上五種觀想都是無願行，沒有特別要對治的障礙）。一障修空行想苦無我想者（一種障礙是修習空行，通過苦想和無我想來對治）。空無我二想總是空門（空想和無我想都是空門），卻治第三身見智氣我（卻對治第三種身見所產生的傲慢）.

【English Translation】 English version The Five Contemplations on Impurity. The Six Contemplation on Loathing Food. The Seven Contemplation on the Unattractiveness of the World. The Eight Contemplation on Resentment. The Nine Contemplation on Severance. The Ten Contemplation on Detachment. The Eleven Contemplation on Cessation. Following this are the Nine Contemplations on Corpses, beginning with the contemplation of a corpse turning blue and putrid, and ending with emptiness. Record and verify the scriptures, and include them here. Furthermore, adding the contemplation on faults makes twenty-one in total. The first explanation, 'according to the meaning of simultaneous arising in correspondence,' means corresponding simultaneously with the Seven Factors of Enlightenment. For example, cultivating the contemplation of impermanence, etc., simultaneously with the Seven Factors of Enlightenment, and cultivating the contemplation of death simultaneously with the Seven Factors of Enlightenment. This refers to the practice of contemplation by a sage who has already attained enlightenment, using post-enlightenment wisdom, and therefore corresponds with the Seven Factors of Enlightenment. The second explanation, 'according to the meaning of uninterrupted simultaneous arising,' refers to contemplations such as the contemplation of impurity, up to the contemplation of emptiness. This refers to the practice of the contemplation of impurity in the path of skillful means, up to the contemplation of only a corpse remaining, with an empty mind and consciousness. This is called 'according to the meaning of uninterruptedness,' where the Seven Factors of Enlightenment enter into each other sequentially. 'Compassion, etc., are also like this' is a general example, not that the twenty-one contemplations include contemplations of compassion, etc. Next, it explains the obstacles that the twenty-one contemplations counteract. There are fourteen of them. The first is attachment and defilement in the actions of the three times (past, present, and future). The second is laziness and懈怠 (xie dai, indolence). The third is Sakkāya-ditthi (薩迦耶見, the view of self) although extinguished, the habitual tendencies still bind, and ego-conceit manifests. The fourth is craving for flavors. The fifth is craving for the wonderful things of the world. The sixth is the remaining latent afflictions. The seventh is seeking profit and offerings. The eighth is seeking to live. The ninth is all desires. The tenth is the love of existence. If following false discriminations, there are four types of desire and craving. The first is craving for beautiful appearances. The second is craving for beautiful forms. The third is craving for fine touch. The fourth is craving for service and attendance. Thus, even deviating from the path. Discern the faults of these obstacles, and to counteract them, according to what is appropriate, there are differences in the Seven Factors of Enlightenment that are cultivated simultaneously with the twenty-one contemplations. Select the contemplations that correspond in meaning to counteract them, not according to sequence. Therefore, it is directly said 'according to what is appropriate.' For example, to counteract the four types of obstacles, one should cultivate the contemplation on the unattractiveness of the world. The contemplation on impermanence counteracts attachment in the actions of the three times. The contemplation on suffering counteracts laziness. The contemplation on impurity and the contemplation on loathing food counteract the fourth craving for flavors. The contemplation on the unattractiveness of the entire world counteracts the fifth craving for the wonderful things of the world. The preceding five contemplations are all without aspiration and without specific obstacles to counteract. One obstacle is cultivating the practice of emptiness, using the contemplations on suffering and no-self to counteract it. The contemplations on emptiness and no-self are both gateways to emptiness, and they counteract the third ego-conceit arising from the view of self.

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慢現行。為欲斷滅所餘煩惱隨眠故修三界無相行想者。謂觀斷無慾滅名為三界。此斷等三想總是無相門。為欲對治希求利養及欲愛故於諸欲中修過患想者。此第七第九同是外境中愛。以觀過患想為希求活命及有愛故修死想者。此第八第十同於內身起愛。故以死想為治。隨逐虛妄分別四欲貪故修不凈想為初乃至觀空想為后。有為斷美色貪。修青瘀想[月*逄]脹想。為斷形貌貪。故修食啖想分亦想分散想為治。為斷細觸貪修骸骨想骨鎖想。為治承事貪。故修無心識空有尸想。又此一切從青瘀想乃至觀空想當知皆是不凈想攝者。此九想觀總是不凈觀中差別開為九種觀也。又於此中修慈最極至遍凈等乃至應知其相者。此解前文無間俱行中例舉慈等亦爾之語。大段第六解八支聖道有一頌列其四門。一內外力。二清凈差別。三異門。四沙門婆羅門。初解內外力。修八聖道由內外力外。力眾多。然善知識力最為殊勝。由此故名從他聞音。內力眾多。正思惟力最為殊勝。由此故名內正思惟。由此二因。正見得聖。第二解清凈差別。七種定具者。勘準前文。有釋除正定。餘七道支名七定具也。第三解異門。即八聖道諸名差別名異門也。會正理故。說名為法。證理唯法。無人無我。故名法也。第四解沙門婆羅門。先解沙門。后類解婆羅門

。前中。一沙門性者。于善說法毗奈耶中假名出家受沙門性。二是沙門者。即無礙所攝八支聖道是沙門體。三沙門義。能息諸惡是沙門義。故此論言又彼追求此沙門果貪瞋癡等畢竟斷義。是故說彼名沙門義。四沙門果。即智斷二果。大段第七解第八息念有一頌列其八門。一障隨惑尋等。二果。三欲。四細。五身勞。六學住。七作意。八智無執。初解障隨惑尋等十六行者。一觀息長二觀息短等。如前第七十七卷說。第二解果。言六結者。一下分。二上分。三見所斷。四修所斷。五若起謂中陰中起煩惱。六若生謂生陰中煩惱。如是別別說有六結。如其次第建立二種四種七種諸果勝利者。斷五下分立不還果。斷五上分。立阿羅漢。故言立二果。若斷見惑盡。立初果。斷修惑盡。立后三果。故云立四果。中陰中立三那含。謂下中上。生陰立四那含。謂生。有行。無行。上流。故言立七。第三解欲。景師云。修習入出息有二。有上無上。從有上修欲求無上若為欲也。達師云。此文中不見有欲字。然末後云愛恚即是故欲。總頌中著欲字。第四解細。如文。第五解身勞。慧眼無勞。善除毗缽舍那隨煩惱故。第六解學住。尋文可知。第七解作意身等四法。如四大路者。身受心法為諸賢聖智慧同觀。名四大路。第八解智無執。複次精勤乃

【現代漢語翻譯】 現代漢語譯本 前中。一位具有沙門（Śrāmaṇa，指修行者）根性的人，在善於宣說毗奈耶（Vinaya，指戒律）的僧團中，以假名出家，接受沙門根性。 第二種沙門，指的是包含在無礙解脫中的八支聖道（Eightfold Noble Path），這是沙門的本體。 第三種沙門義，指的是能夠止息一切惡行，這是沙門的意義。因此，本論說：『又那些追求沙門果位的人，最終斷除了貪、瞋、癡等煩惱的意義，所以說他們是沙門義。』 第四種沙門果，指的是智（智慧）和斷（斷除煩惱）兩種果報。 大段第七解釋第八息念，有一首偈頌列出了八個方面：一、障礙隨煩惱和尋等；二、果；三、欲；四、細；五、身勞；六、學住；七、作意；八、智無執。 首先解釋障礙隨煩惱和尋等十六行，即一、觀察呼吸長，二、觀察呼吸短等，如前面第七十七卷所說。 第二解釋果。所說的六結，即一、下分結（Orambhāgiyāni saṃyojanāni）；二、上分結（Uddhambhāgiyāni saṃyojanāni）；三、見所斷結（Diṭṭhi-pahātabbā）；四、修所斷結（Bhāvanā-pahātabbā）；五、如果（眾生）死亡時，在中陰身（Antarābhava）中生起煩惱；六、如果（眾生）出生時，在生有（Upapatti-bhava）中生起煩惱。像這樣分別說明有六結，依次建立兩種、四種、七種果位的勝利：斷除五下分結，證得不還果（Anāgāmin）。斷除五上分結，證得阿羅漢（Arhat）。所以說建立二果。如果斷盡見惑（見煩惱），證得初果（Sotāpanna）。斷盡修惑（修所斷煩惱），證得后三果。所以說建立四果。中陰身中建立三種那含（Anāgāmin），即下品、中品、上品。生有中建立四種那含，即生般涅槃、有行般涅槃、無行般涅槃、上流般涅槃。所以說建立七種。 第三解釋欲。景師說：『修習入出息有二種，有上和無上。從有上修習，欲求無上，是爲了什麼呢？』 達師說：『這段文字中沒有出現『欲』字，然而最後說愛和恚就是欲。總頌中使用了『欲』字。』 第四解釋細。如經文所說。 第五解釋身勞。慧眼沒有勞累，因為能夠很好地去除毗缽舍那（Vipassanā，內觀）的隨煩惱。 第六解釋學住。檢視經文就可以知道。 第七解釋作意身等四法。如四大路，即身、受、心、法，是諸位賢聖以智慧共同觀察的，稱為四大路。 第八解釋智無執。進一步精勤修行，才能...

【English Translation】 English version Formerly, among those who are of Śrāmaṇa (修行者, one who strives) nature, one nominally leaves home and receives the Śrāmaṇa nature within a Saṅgha (僧團, community) that is skilled in expounding the Vinaya (戒律, monastic discipline). The second type of Śrāmaṇa refers to the Eightfold Noble Path, which is encompassed by unobstructed liberation; this is the essence of a Śrāmaṇa. The third meaning of Śrāmaṇa is the ability to cease all evil deeds; this is the significance of a Śrāmaṇa. Therefore, this treatise states: 'Furthermore, those who pursue the fruit of Śrāmaṇaship ultimately sever the meaning of greed, hatred, delusion, etc.; hence, they are said to be of Śrāmaṇa meaning.' The fourth fruit of Śrāmaṇa refers to the two fruits of wisdom (智) and cessation (斷, cessation of afflictions). In the seventh major section, explaining the eighth mindfulness of breathing, there is a verse listing eight aspects: 1. Hindrances such as accompanying afflictions and investigation; 2. Fruit; 3. Desire; 4. Subtlety; 5. Bodily exertion; 6. Abiding in learning; 7. Attention; 8. Wisdom without attachment. First, explaining the sixteen practices of hindering accompanying afflictions and investigation, i.e., 1. Observing long breaths, 2. Observing short breaths, etc., as described in the preceding seventy-seventh fascicle. Second, explaining the fruit. The so-called six fetters are: 1. Lower fetters (Orambhāgiyāni saṃyojanāni); 2. Higher fetters (Uddhambhāgiyāni saṃyojanāni); 3. Fetters to be abandoned by seeing (Diṭṭhi-pahātabbā); 4. Fetters to be abandoned by cultivation (Bhāvanā-pahātabbā); 5. If (beings) at the time of death, afflictions arise in the intermediate state (Antarābhava); 6. If (beings) at the time of birth, afflictions arise in the state of becoming (Upapatti-bhava). Thus, separately explaining that there are six fetters, in sequence establishing the victories of two, four, and seven fruits: By severing the five lower fetters, one attains the fruit of Non-Returning (Anāgāmin). By severing the five higher fetters, one attains Arhatship (Arhat). Therefore, it is said that two fruits are established. If one exhausts the afflictions of view (afflictions of view), one attains the first fruit (Sotāpanna). Exhausting the afflictions of cultivation (afflictions to be abandoned by cultivation), one attains the latter three fruits. Therefore, it is said that four fruits are established. In the intermediate state, three types of Anāgāmin are established, i.e., lower, middle, and upper grades. In the state of becoming, four types of Anāgāmin are established, i.e., one who attains Parinirvana upon birth, one who attains Parinirvana with effort, one who attains Parinirvana without effort, and one who ascends to higher realms before attaining Parinirvana. Therefore, it is said that seven are established. Third, explaining desire. Master Jing said: 'There are two types of practicing mindfulness of breathing, superior and unsurpassed. From practicing the superior, desiring the unsurpassed, what is it for?' Master Da said: 'The word 'desire' does not appear in this passage, however, it is said at the end that love and hatred are desire. The word 'desire' is used in the general verse.' Fourth, explaining subtlety. As the text says. Fifth, explaining bodily exertion. The eye of wisdom has no exertion, because it can well remove the accompanying afflictions of Vipassanā (內觀, insight meditation). Sixth, explaining abiding in learning. It can be known by examining the text. Seventh, explaining the four dharmas of attention to the body, etc. Like the four great roads, i.e., body, feeling, mind, and dharma, are jointly observed by the wise and noble ones with wisdom, and are called the four great roads. Eighth, explaining wisdom without attachment. Further diligent practice is needed to...

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至是身種類能取于身者。修四念住知無有我。能觀所觀並是身之種類。故重言平等。是身種類能取捨身。如身無我作意亦爾者。觀身無我。無我之智即是身之一分。如理作意緣身而起亦是身之一分。即是以法觀法。是說彼乃至都不可得者。若有神我能修身念住者都不可得。如身念住已下。例餘三念住。大段第八解第九學。有一頌列其五門。一尊重尸羅。二清凈戒圓滿。三現行。四學勝利。五學差別。初解尊重尸羅。言如是二行開為四種。即此四種合為二行。此二與四平等平等者。有能有三。謂能生三學故。或下中上即正行人。無能但一。即邪行人。故成四種。第二解清凈戒圓滿。初離性罪。若凈戒滿密護根門。名善法滿。遠離遮罪。名別解脫滿。又下重釋依聖所愛戒。名凈戒滿。依蘊等善巧。名善法滿。依別解脫律儀受持世俗所有戒。名別解脫滿。第三解現行。景師云。一者受持非止所攝等者。作持戒也。二者受持是止所攝等者。止持戒也。此復二種下。分別止持。復有此二。謂或有是毗奈耶所說非別解脫所說者。五部廣律。非是一卷別解脫戒本也。或有是毗奈耶所說亦是別解脫所說者。此即就彼五部廣本合有一卷別解脫戒。即為俱句。是故一切總有三處。一增上現行者。即作持也。二增上毗奈耶者。五部廣律。三增

【現代漢語翻譯】 現代漢語譯本：至於這個身體的種類能夠執取身體的，修習四念住就能知道沒有『我』（ātman）。能觀的（指能修習四念住的智慧）和所觀的（指身體）都是身體的種類，所以再次強調平等。這個身體的種類能夠取捨身體，就像身體無我（anātman）的作意也是如此。觀察身體無我，無我的智慧就是身體的一部分。如理作意緣于身體而生起，也是身體的一部分。這就是以法觀法。『是說彼乃至都不可得』的意思是，如果有一個神我（ātman）能夠修習身念住，那是根本不可能的。就像身念住一樣，可以類推其餘三個念住。第八大段解釋了這一點。有一首偈頌列出了五個方面：一、尊重尸羅（śīla，戒律），二、清凈戒圓滿，三、現行，四、學勝利，五、學差別。首先解釋尊重尸羅。『言如是二行開為四種，即此四種合為二行，此二與四平等平等』的意思是，有能和有三。『有能』是指能夠產生三學（trīṇi śikṣā，戒、定、慧）的。或者說，下、中、上三種根器的人就是正直的修行人。『無能』只有一種，就是邪惡的修行人。因此構成了四種情況。第二，解釋清凈戒圓滿。首先是遠離自性罪（性罪，根本戒），如果清凈持戒，嚴密守護六根門頭，就叫做善法圓滿。遠離遮罪（遮罪，防止犯根本戒的戒條），就叫做別解脫戒圓滿。進一步解釋，依靠聖者所喜愛的戒律，叫做凈戒圓滿。依靠蘊（skandha）、處（āyatana）、界（dhātu）等方面的善巧，叫做善法圓滿。依靠別解脫律儀，受持世俗所有的戒律，叫做別解脫戒圓滿。第三，解釋現行。景律師說：『一者受持非止所攝等』，指的是作持戒（積極去做應該做的事情）。『二者受持是止所攝等』，指的是止持戒（停止做不應該做的事情）。下面進一步區分止持。又有這兩種情況，一種是毗奈耶（vinaya，律藏）所說，但不是別解脫戒所說的，例如五部廣律，而不是一卷別解脫戒本。另一種是毗奈耶所說，也是別解脫戒所說的，這就是在五部廣律中包含有一卷別解脫戒，即為俱句。所以總共有三個方面：一、增上現行，即作持。二、增上毗奈耶，即五部廣律。三、增...

【English Translation】 English version: As for the types of this body that can grasp the body, by cultivating the Four Foundations of Mindfulness (catvāri smṛtyupasthānāni), one knows that there is no 'self' (ātman). The observer (referring to the wisdom that cultivates the Four Foundations of Mindfulness) and the observed (referring to the body) are both types of the body, hence the repeated emphasis on equality. This type of body can take and discard the body, just like the contemplation of the body as non-self (anātman) is also like that. Observing the body as non-self, the wisdom of non-self is a part of the body. Wise attention arising in relation to the body is also a part of the body. This is observing the Dharma (dharma) with the Dharma. 'It is said that even that is unattainable' means that if there were a self (ātman) that could cultivate the Mindfulness of the Body, it would be completely impossible. Just like the Mindfulness of the Body, the same can be inferred for the other three Foundations of Mindfulness. The eighth major section explains this. There is a verse that lists five aspects: 1. Respect for Śīla (śīla, moral discipline), 2. Purity of moral discipline fulfilled, 3. Actual practice, 4. Benefits of learning, 5. Differences in learning. First, explaining respect for Śīla. 'The statement that these two practices are divided into four types, and these four types are combined into two practices, and these two and four are equal and equal' means that there is 'ability' and there are three. 'Ability' refers to the ability to generate the Three Learnings (trīṇi śikṣā, moral discipline, concentration, and wisdom). Or, the lower, middle, and upper capacities are the upright practitioners. 'No ability' is only one type, which is the evil practitioner. Therefore, four situations are formed. Second, explaining the fulfillment of pure moral discipline. First, is to stay away from intrinsic offenses (性罪, fundamental precepts). If one maintains pure precepts and strictly guards the six sense doors, it is called the fulfillment of good Dharma. Staying away from prohibitive offenses (遮罪, precepts that prevent the violation of fundamental precepts) is called the fulfillment of Prātimokṣa (prātimokṣa, individual liberation) precepts. Further explaining, relying on the precepts loved by the noble ones is called the fulfillment of pure precepts. Relying on skillful means in terms of the aggregates (skandha), sense bases (āyatana), and elements (dhātu), is called the fulfillment of good Dharma. Relying on the Prātimokṣa vows and upholding all worldly precepts is called the fulfillment of Prātimokṣa precepts. Third, explaining actual practice. Master Jing said: 'First, upholding what is not included in cessation, etc.' refers to active precepts (作持戒, actively doing what should be done). 'Second, upholding what is included in cessation, etc.' refers to prohibitive precepts (止持戒, stopping from doing what should not be done). Further distinguishing prohibitive precepts below. There are also these two situations, one is what is said in the Vinaya (vinaya, monastic code), but not said in the Prātimokṣa precepts, such as the Five-Part Vinaya, not a single volume of the Prātimokṣa precepts. The other is what is said in the Vinaya and also said in the Prātimokṣa precepts, which is that the Five-Part Vinaya contains a single volume of the Prātimokṣa precepts, which is the 'both' category. Therefore, there are a total of three aspects: 1. Increased actual practice, which is active precepts. 2. Increased Vinaya, which is the Five-Part Vinaya. 3. Increased...

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上別解脫者。一卷戒本。達師云。非上所攝受者。別解脫戒。止所攝受者。定共戒也。第四學勝利。可知。第五學差別。四聖諦乃至四法跡等。並是聖住體性。然前文云三解脫門及滅定名聖住。此文盡理語。大段第九解。第十證凈。有一頌列其五門。一證凈初安立。二有變異為先。三天路。四喻明鏡。五記別。初解證凈初安立。略由二法能正攝受證凈性故建立四種謂攝信戒者。四證凈體不過信戒。于能說者。信佛也。于沙門義者。信法也。于同法等。信僧也。于能證得沙門助伴所有凈信者。是信僧也。深固根本于餘生中亦不可引無虛誑故若證凈性者。總釋於三寶境生信不壞。及凈尸羅下。明其戒凈。第二解有反異。可知。第三解天路。四種證凈與第一義凈天為路。又四證中為所依止諸聖弟子依三種門修六隨念者。一為斷定品隨煩惱。二為斷智品隨煩惱。三為斷當可生起二隨煩惱。依此三種修六隨念。謂佛法僧戒施天。由世俗諦理所得隨念名法威勇者由依教法所得隨念名法威勇。第四解喻明鏡。可知。第五解記別景師云。有成就四種證凈唯即依自四種證凈為他記別等者。取初果時見道前方便中暖等菩提。但觀諦理不作事觀緣六念等故得果時如前方便所緣皆證。謂異苦不可令樂等證見四諦。即是三寶之體最上究竟。既自證

【現代漢語翻譯】 現代漢語譯本 關於別解脫戒：一卷戒本。達師說：『非上等根器者所能完全領受的，是別解脫戒。』唯有止行所攝受的，是定共戒。第四個學是學勝利，容易理解。第五個學是學差別，包括四聖諦乃至四法跡等，都是聖住的體性。然而前文說三解脫門及滅盡定名為聖住，此文是窮盡事理的說法。第九大段是解釋。第十是證凈，有一首頌列出它的五個方面：一、證凈的初步安立；二、以變異為先；三、天路；四、譬如明鏡；五、記別。 首先解釋證凈的初步安立。大略由兩種方法能夠正確地攝受證凈的體性，因此建立四種證凈，即攝受信和戒律的人。四種證凈的本體，不外乎信和戒。對於能說法者，是信佛（Buddha）。對於沙門（Śrāmaṇa，指修行者）的意義，是信法（Dharma）。對於同修道友等，是信僧（Saṃgha）。對於能夠證得沙門助伴的所有清凈信心，是信僧。這種深固的根本，在其餘生中也不可動搖，沒有虛誑。如果具有證凈的體性，總的來說，就是對於三寶（Triratna，佛、法、僧）的境界生起不壞的信心，以及清凈的戒律。下面說明戒凈。 第二是解釋有反異，容易理解。第三是解釋天路。四種證凈與第一義凈，是通往涅槃的天路。又，四種證凈是所依止，諸聖弟子依靠三種門修習六隨念：一、爲了斷除定品隨煩惱；二、爲了斷除智品隨煩惱；三、爲了斷除當可生起的兩種隨煩惱。依靠這三種門修習六隨念，即佛、法、僧、戒、施、天。由世俗諦的道理所得的隨念，名為法威勇；由依教法所得的隨念，名為法威勇。 第四是解釋譬如明鏡，容易理解。第五是解釋記別。景師說：『有成就四種證凈的人，唯獨依靠自己的四種證凈，為他人記別等等。』取初果（Sotāpanna，須陀洹）時，在見道（Darśanamārga）前方便中的暖位等菩提，只是觀察諦理，不作事觀，緣六念等，因此得果時，如前方便所緣的都證得了。所謂異苦不可令樂等，證見了四諦（catvāri āryasatyāni，苦、集、滅、道）。這就是三寶的本體，最上究竟。既然自己已經證得。

【English Translation】 English version Regarding the Prātimokṣa (individual liberation): There is one volume of precepts. Dashi said, 'Those who are not fully received by the superior are subject to the Prātimokṣa precepts.' Those who are only received by cessation are subject to the Samatha (tranquility) precepts. The fourth learning, the victory of learning, is easily understood. The fifth learning, the difference of learning, includes the Four Noble Truths (catvāri āryasatyāni) and the Four Foundations of Mindfulness (catasso satipaṭṭhānā), which are the nature of the Holy Abode. However, the previous text stated that the Three Doors of Liberation (trini vimokṣamukhāni) and the Cessation Attainment (nirodha-samāpatti) are called the Holy Abode. This text is an exhaustive explanation of the principles. The ninth major section is the explanation. The tenth is the purification of faith (prasāda), with a verse listing its five aspects: 1. The initial establishment of the purification of faith; 2. Having alteration as the antecedent; 3. The heavenly path; 4. Like a clear mirror; 5. Prediction. First, explaining the initial establishment of the purification of faith. Roughly, the nature of the purification of faith can be correctly received by two methods, thus establishing four types of purification of faith, namely those who receive faith and discipline. The essence of the four purifications of faith is nothing more than faith and discipline. Regarding the speaker, it is faith in the Buddha. Regarding the meaning of the Śrāmaṇa (ascetic), it is faith in the Dharma. Regarding fellow practitioners, it is faith in the Saṃgha (community). Regarding all pure faith that can attain the companions of the Śrāmaṇa, it is faith in the Saṃgha. This deep-rooted foundation cannot be shaken in future lives, without falsehood. If one possesses the nature of the purification of faith, generally speaking, it is to generate unwavering faith in the realm of the Three Jewels (Triratna: Buddha, Dharma, Saṃgha), and pure discipline. Below, the purity of discipline is explained. Second, explaining having alteration as the antecedent, which is easy to understand. Third, explaining the heavenly path. The four purifications of faith and the ultimate purity are the heavenly path to Nirvana. Moreover, the four purifications of faith are the basis upon which the noble disciples rely to cultivate the six recollections through three doors: 1. To eliminate the afflictions associated with the Samatha (tranquility) category; 2. To eliminate the afflictions associated with the Vipassanā (insight) category; 3. To eliminate the two afflictions that may arise. Relying on these three doors, one cultivates the six recollections, namely Buddha, Dharma, Saṃgha, discipline, generosity, and devas. The recollection obtained through the truth of conventional reality is called the power of Dharma; the recollection obtained through relying on the teachings is called the power of Dharma. Fourth, explaining like a clear mirror, which is easy to understand. Fifth, explaining prediction. Jing Shi said, 'Those who have achieved the four purifications of faith, solely rely on their own four purifications of faith to make predictions for others, and so on.' When attaining the first fruit (Sotāpanna), in the preliminary practices before the path of seeing (Darśanamārga), such as the warmth stage of Bodhi, one only observes the truth, without engaging in practical observation, contemplating the six recollections, and so on. Therefore, when attaining the fruit, all that was contemplated in the preliminary practices is realized. What is called 'different suffering cannot be made pleasurable,' is the realization of the Four Noble Truths. This is the essence of the Three Jewels, the ultimate and supreme. Since one has already realized it oneself.

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已亦為他記不可引變。不依上修位由持戒故得於無悔乃至得定。若於上位乃至於彼天未現見故者。取第二果時。方便道中通世出世。一種方便俗道中得作五念除念天。以來離欲無彼天眼。不見色界無漏第一義天。故不念天。后證第二果時。證見方便道中所緣為他記別。五念中戒是無漏戒。舍即是無貪。得果時證三寶亦爾。余文可知。若於上位下。明作那含方便。在俗道中具作六念。以依根本禪得於天眼現見諸天。故有念天。得果時自證為他記別。阿羅漢果唯出世道乃至能趣證所有隨念唯是世間者。斷非想惑唯無漏道不作六念。故得果時但證生盡為他記別。是故不還果已上無如是隨念記別。問曰。初后二果證見四諦。即見三寶之體。無漏戒無漏無貪善根。並是道諦。證道諦已是則證六念。何以不自證六念不為他記別。解云。若方便時若緣六念得果時。證為他記別。若方便時不緣得果不名順本方便證為他記。又四證凈預流果中唯說為凈等。四果之人雖同得四凈而名時異相。如文。達師又解。初果人但依自所證四不壞凈為他宣說隨唸佛等。不依止位故。一來果能順能喜五種隨念。除念天未得清凈五那含天等。此中清凈聖人名為天。非是生天也。不還果具足六念已得見五那含天故。阿羅漢果已下。釋他妨難。他云何故羅漢不有

【現代漢語翻譯】 現代漢語譯本 已亦為他記不可引變：已經由他人記錄的事情，不能隨意更改。 不依上修位由持戒故得於無悔乃至得定：不依賴於更高的修行層次，僅僅因為持戒的緣故，就能獲得無悔，乃至獲得禪定。 若於上位乃至於彼天未現見故者。取第二果時。方便道中通世出世：如果在更高的層次，乃至沒有親眼見到那些天界，那麼在證得二果（斯陀含果）的時候，所修的方便道既包括世間道，也包括出世間道。 一種方便俗道中得作五念除念天。以來離欲無彼天眼。不見無漏第一義天。故不念天：有一種方便是世俗道，可以修習五種隨念，但不包括念天。因為已經遠離了欲界，沒有天眼，也見不到無漏的第一義天，所以不修念天。 后證第二果時。證見方便道中所緣為他記別。五念中戒是無漏戒。舍即是無貪。得果時證三寶亦爾。余文可知：後來證得二果的時候，可以證實併爲他人記述在方便道中所修習的境界。五念中的戒是無漏戒，舍（佈施）就是無貪。證得果位時，對三寶的證悟也是如此。其餘文句可以類推得知。 若於上位下。明作那含方便。在俗道中具作六念。以依根本禪得於天眼現見諸天。故有念天：如果在更高的層次以下，說明修習阿那含（不還果）的方便。在世俗道中，可以完整地修習六種隨念。因為依靠根本禪而獲得天眼，能夠親眼見到諸天，所以可以修習念天。 得果時自證為他記別。阿羅漢果唯出世道乃至能趣證所有隨念唯是世間者。斷非想惑唯無漏道不作六念。故得果時但證生盡為他記別。是故不還果已上無如是隨念記別：證得果位時，可以自己證實併爲他人記述。阿羅漢果只有出世間道才能證得，乃至能夠趨向證悟的所有隨念都只是世間的。斷除非想非非想處天的惑只有無漏道才能做到，不修習六種隨念。所以證得果位時，只能證實併爲他人記述生死已盡。因此，不還果以上的聖者，就沒有這樣的隨念記述了。 問曰。初后二果證見四諦。即見三寶之體。無漏戒無漏無貪善根。並是道諦。證道諦已是則證六念。何以不自證六念不為他記別：有人問：初果（須陀洹果）和二果的聖者證悟了四諦，也就是見到了三寶的本體，無漏戒、無漏無貪的善根，都屬於道諦。證悟了道諦，就等於證悟了六念。為什麼不能自己證實六念，也不能為他人記述呢？ 解云。若方便時若緣六念得果時。證為他記別。若方便時不緣得果不名順本方便證為他記。又四證凈預流果中唯說為凈等。四果之人雖同得四凈而名時異相。如文：解答說：如果在修習方便道的時候，如果緣於六念，那麼在證得果位的時候，就可以證實併爲他人記述。如果在修習方便道的時候，沒有緣於六念，那麼證得的果位就不能稱為順本方便，也不能證實併爲他人記述。而且，在四證凈（四不壞凈）中，預流果（須陀洹果）只說是清凈等等。四果的聖者雖然都獲得了四凈，但名稱和時間有所不同，就像經文所說的那樣。 達師又解。初果人但依自所證四不壞凈為他宣說隨唸佛等。不依止位故。一來果能順能喜五種隨念。除念天未得清凈五那含天等。此中清凈聖人名為天。非是生天也。不還果具足六念已得見五那含天故。阿羅漢果已下。釋他妨難。他云何故羅漢不有：達師又解釋說：初果的聖者只是依據自己所證悟的四不壞凈，為他人宣說隨唸佛等等，因為沒有依靠禪定。一來果（斯陀含果）能夠順應和歡喜五種隨念，但不包括念天，因為沒有獲得清凈的五那含天等等。這裡所說的清凈聖人稱為天，不是指生到天界。不還果的聖者具足六念，已經能夠見到五那含天。阿羅漢果以下，解釋他人的疑問。他人問：為什麼阿羅漢沒有……

【English Translation】 English version 已亦為他記不可引變: What has already been recorded by others cannot be changed arbitrarily. 不依上修位由持戒故得於無悔乃至得定: Without relying on higher levels of practice, one can attain remorse-free states and even meditative absorption simply through upholding precepts. 若於上位乃至於彼天未現見故者。取第二果時。方便道中通世出世: If one is at a higher level, or has not directly seen those heavenly realms, then when attaining the second fruit (Sakadagami), the expedient path practiced includes both worldly and supramundane paths. 一種方便俗道中得作五念除念天。以來離欲無彼天眼。不見無漏第一義天。故不念天: One expedient is the worldly path, where one can practice five recollections, excluding the recollection of devas (念天, Devas). Because one has already distanced oneself from the desire realm, lacks the divine eye, and cannot see the undefiled ultimate heavenly realms, one does not practice recollection of devas. 后證第二果時。證見方便道中所緣為他記別。五念中戒是無漏戒。舍即是無貪。得果時證三寶亦爾。余文可知: Later, upon attaining the second fruit, one can verify and record for others the realms experienced in the expedient path. Among the five recollections, the precept (戒, Sila) is an undefiled precept, and giving (舍, Dana) is non-greed. Similarly, upon attaining the fruit, the realization of the Three Jewels is also the same. The remaining text can be understood by analogy. 若於上位下。明作那含方便。在俗道中具作六念。以依根本禪得於天眼現見諸天。故有念天: If one is below a higher level, it explains the expedient for practicing Anagami (不還果, Non-Returner). In the worldly path, one can fully practice the six recollections. Because one relies on the fundamental dhyanas (禪, Chan) to obtain the divine eye and directly see the devas, one can practice recollection of devas. 得果時自證為他記別。阿羅漢果唯出世道乃至能趣證所有隨念唯是世間者。斷非想惑唯無漏道不作六念。故得果時但證生盡為他記別。是故不還果已上無如是隨念記別: Upon attaining the fruit, one can self-verify and record for others. The Arhat fruit (阿羅漢果, Arhat) can only be attained through the supramundane path, and all recollections that lead to realization are only worldly. Cutting off the afflictions of Neither Perception Nor Non-Perception only the undefiled path can do, and one does not practice the six recollections. Therefore, upon attaining the fruit, one can only verify and record for others the cessation of birth. Thus, above the Anagami fruit, there is no such recollection and recording. 問曰。初后二果證見四諦。即見三寶之體。無漏戒無漏無貪善根。並是道諦。證道諦已是則證六念。何以不自證六念不為他記別: Someone asks: The Sotapanna (須陀洹果, Stream-Enterer) and Sakadagami who realize the Four Noble Truths (四諦, Four Noble Truths) see the essence of the Three Jewels (三寶, Three Jewels), the undefiled precept, the undefiled non-greed, and the roots of goodness, all of which belong to the Truth of the Path (道諦, Path Truth). Having realized the Truth of the Path, one has realized the six recollections. Why can't one self-verify the six recollections and not record them for others? 解云。若方便時若緣六念得果時。證為他記別。若方便時不緣得果不名順本方便證為他記。又四證凈預流果中唯說為凈等。四果之人雖同得四凈而名時異相。如文: The answer is: If one contemplates the six recollections during the expedient practice, then upon attaining the fruit, one can verify and record for others. If one does not contemplate the six recollections during the expedient practice, then the attained fruit cannot be called the original expedient, and one cannot verify and record for others. Moreover, in the four assurances (四證凈, Four Assurances), the Sotapanna fruit only speaks of purity, etc. Although the people of the four fruits all attain the four purities, the names and times are different, as the text says. 達師又解。初果人但依自所證四不壞凈為他宣說隨唸佛等。不依止位故。一來果能順能喜五種隨念。除念天未得清凈五那含天等。此中清凈聖人名為天。非是生天也。不還果具足六念已得見五那含天故。阿羅漢果已下。釋他妨難。他云何故羅漢不有: Dashi further explains: The Sotapanna only relies on the four assurances they have realized to proclaim the recollection of the Buddha, etc., because they do not rely on meditative states. The Sakadagami can accord with and rejoice in the five recollections, excluding the recollection of devas, because they have not attained the pure five Anagami heavens, etc. Here, the pure sage is called a deva, not referring to being born in the heavens. The Anagami possesses the six recollections and has already seen the five Anagami heavens. Below the Arhat fruit, explain other people's difficulties. Others ask: Why doesn't the Arhat have...

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六念耶。解云。此果一向無漏道所得六念唯是世間故。如是略引已下。大文第三結勸覺了。

第九十九卷

調伏事總擇攝之一者。梵語毗奈耶此云調伏。制除諸惡云調伏。總攝簡擇戒律要事。故云調伏事總擇攝文。有一卷半。此卷在初。故云之一。文中。初結前生后。次正解釋。后結勸覺了。就正釋中分之為二。初略明許說。二舉頌正釋。前中。謂即從此四種經外別解脫經所有廣說摩咀理迦展轉傳來等者。景師云。四阿含外世尊所說別解脫經廣作問答。名毗奈耶摩咀哩迦。乃至總相少分我今當說。達師云。前所明行擇等四擇。名為四種經也。舉頌釋中。先舉一頌列十一門。一利。二聚。三攝。四隨行。五逆順。六能寂靜。七遍知。八信不信。九力。等字中有二複次。下次第解。解初門中。制一一戒有其十句義。指如攝釋。且如四分律第一卷云。一攝取于僧。二令僧歡喜三令僧安樂。四令未信者信。五令已信者增長。六難調者令調順。七慚愧者得安樂。八斷現在有漏。九斷未來有漏。十正法得久住。今此文中次第解釋。初二可知。言四大姓者。吠舍戍多羅等。第三由五種相下。總即解彼第三。令僧安樂。別即解彼后之七句。一者令順道具無所匱乏者。即解第四第五未信令信已信者令其增長。二者令擯異法補

【現代漢語翻譯】 六念是什麼？解釋說：『這種果報完全是由無漏之道所得，六念只是世間法。』像這樣簡略地引述之後，下面是第三大段，總結勸勉覺悟。

第九十九卷

調伏事總擇攝之一。梵語『毗奈耶』（Vinaya），這裡翻譯為『調伏』，意思是制止和去除各種惡行。『總攝簡擇戒律要事』，所以稱為『調伏事總擇攝』。本文有一卷半，這一卷是開頭，所以稱為『之一』。文章結構是：首先總結前文，開啟後文；其次是正式解釋；最後是總結勸勉覺悟。在正式解釋中又分為兩部分：首先是簡略地說明允許宣說，其次是引用偈頌正式解釋。在前面的部分中，指的是從這四種經以外的別解脫經（Pratimoksha Sutra）中，所有廣泛宣說的摩咀理迦（Matrika，論藏）輾轉傳來的等等。景師說：『四阿含（Agama，原始佛教經典）以外，世尊所說的別解脫經廣泛地進行問答，稱為毗奈耶摩咀哩迦。』乃至總體的少部分我現在應當宣說。達師說：『前面所說明的行擇等四擇，稱為四種經。』在引用偈頌解釋的部分中，首先引用一個偈頌列出十一個門類：一、利益；二、聚集；三、攝受；四、隨行；五、逆順；六、能寂靜；七、遍知；八、信不信；九、力。『等』字中有兩次『複次』。下面依次解釋。在解釋第一個門類中，制定每一條戒律有十句意義，指的是如《攝釋》（Samgraha）中所解釋的。例如《四分律》（Dharmaguptaka Vinaya）第一卷說：『一、攝取僧團；二、令僧團歡喜；三、令僧團安樂；四、令未信者信；五、令已信者增長；六、難調伏者令調順；七、慚愧者得安樂；八、斷除現在有漏；九、斷除未來有漏；十、正法得以久住。』現在本文中依次解釋。最初的兩句可以理解。說到四大姓，指的是吠舍（Vaishya，吠舍種姓）、戍多羅（Shudra，首陀羅種姓）等。第三句『由五種相下』，總體上就是解釋那第三句『令僧安樂』，分別地就是解釋後面的七句。『一者令順道具無所匱乏者』，就是解釋第四句和第五句，『令未信者信，已信者令其增長』。『二者令擯異法補』

【English Translation】 What are the Six Recollections? The explanation says: 'This fruit is entirely obtained through the path of non-outflow. The Six Recollections are merely worldly.' Having briefly cited this, the third major section below concludes with exhortations to awaken.

Volume Ninety-Nine

The first of the 'Compilation and Selection of Matters Concerning Subduing'. The Sanskrit term 'Vinaya' (毗奈耶) is translated here as 'Subduing', meaning to restrain and eliminate various evils. 'Comprehensive selection of essential matters of discipline', hence it is called 'Compilation and Selection of Matters Concerning Subduing'. This text is one and a half volumes long, and this volume is the beginning, hence it is called 'The First'. The structure of the text is as follows: first, it summarizes the previous text and opens up the subsequent text; second, it provides a formal explanation; and finally, it concludes with exhortations to awaken. Within the formal explanation, it is further divided into two parts: first, a brief explanation of permission to expound; and second, a formal explanation by quoting verses. In the preceding part, it refers to all the widely expounded Matrikas (摩咀理迦, Abhidhamma Pitaka) transmitted through various means from the Pratimoksha Sutra (別解脫經) outside of these four Agamas (阿含, Early Buddhist scriptures). Master Jing said: 'The Pratimoksha Sutra spoken by the World-Honored One outside of the four Agamas, with extensive questions and answers, is called Vinaya Matrika.' And so on, I shall now expound a small portion of the overall picture. Master Da said: 'The four selections, such as the selection of conduct mentioned earlier, are called the four types of scriptures.' In the part where verses are quoted for explanation, first a verse is quoted to list eleven categories: 1. Benefit; 2. Gathering; 3. Embracing; 4. Following conduct; 5. Opposition and compliance; 6. Ability to pacify; 7. Universal knowledge; 8. Belief and disbelief; 9. Strength. The word 'etc.' contains two instances of 'furthermore'. The following explains them in order. In explaining the first category, the formulation of each precept has ten meanings, referring to the explanation in the Samgraha (攝釋). For example, the first volume of the Dharmaguptaka Vinaya (四分律) says: '1. To gather the Sangha (僧團); 2. To make the Sangha rejoice; 3. To make the Sangha peaceful; 4. To make the unbelievers believe; 5. To make the believers grow; 6. To make the difficult to subdue become subdued; 7. To make the ashamed gain peace; 8. To cut off present outflows; 9. To cut off future outflows; 10. To allow the Proper Dharma to abide long.' Now, this text explains them in order. The first two sentences can be understood. Speaking of the four great castes, it refers to Vaishya (吠舍, merchant caste), Shudra (戍多羅, servant caste), etc. The third sentence 'From the five aspects below' generally explains the third sentence 'To make the Sangha peaceful', and specifically explains the subsequent seven sentences. 'The first is to ensure that the tools for practice are not lacking', which explains the fourth and fifth sentences, 'To make the unbelievers believe, and to make the believers grow'. 'The second is to expel heterodox teachings and supplement'

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特伽羅者。即解第六難調者令調順。三者令善除遣所生惡作者。即解第七慚愧者令得安樂。四者令善降伏諸煩惱者。即解第八斷現在漏。五者令善永滅隨眠煩惱者。即解第九斷未來漏。后云如是獲得安樂住已乃至梵行久住者。即解第十正法久住。又此一切已下。第二複次。前複次廣解十利。此中略釋之。謂正顯示最初攝受者。略前初句。次正攝受者。略前第二句。既攝受已令安樂住者。略前五相。及顯未來未攝受者易入方便者。略前如是獲得已下解第十句也。第二解聚門。文有三節。初辨五種罪聚。次辨四種還凈。后明十五種煩惱。初中。言五種罪聚者。五篇罪也。一者彼勝罪聚者。亦名他勝即四波羅夷。景師云。由犯此罪便非比丘。為彼凈聚所勝。今解為魔所勝尋故。十誦律云。墮不如意處。薩婆多解云。由與魔斗以犯此戒便墮負處。二者眾餘罪聚者。即十三僧殘。達師云。若犯此戒。遣令在眾外者懺悔。故云眾余。今尋毗尼母云。僧殘者。如人為他所斫。殘有咽喉。故名為殘。婆沙云。若犯此罪垢纏行人。非全凈用僧有殘之罪。由僧除滅故也。三者隕墜罪聚者。即三十九十波逸提罪。十誦律云。墮在燒煮覆障地獄故。四者別悔罪聚者。即四提舍尼。宣律師翻名向彼悔。五者惡作罪聚者。突吉羅。景師云。此中即攝

【現代漢語翻譯】 現代漢語譯本 特伽羅者，即解釋第六種困難調伏的人使之調順。（特伽羅（Pudgala）：人，補特伽羅） 三者，使人能夠很好地去除所產生的惡行，即解釋第七種有慚愧心的人使之得到安樂。 四者，使人能夠很好地降伏各種煩惱，即解釋第八種斷除現在的煩惱。 五者，使人能夠很好地永遠滅除潛在的煩惱，即解釋第九種斷除未來的煩惱。 後面說『像這樣獲得安樂的住處之後，乃至梵行長久住世』，即解釋第十種正法長久住世。 另外，這所有一切以下，是第二種『複次』。前面的『複次』廣泛地解釋了十種利益，這裡簡略地解釋它。所謂正確地顯示最初的攝受，是簡略了前面的第一句話。其次，正確地攝受，是簡略了前面的第二句話。已經攝受之後使之安樂地居住，是簡略了前面的五種相。以及顯示未來尚未被攝受的人容易進入方便之門，是簡略了前面『像這樣獲得』以下，解釋第十句話。 第二，解釋聚門。文有三個部分。首先辨別五種罪聚，其次辨別四種還凈，最後闡明十五種煩惱。最初的部分中，所說的五種罪聚，就是五篇罪。 一者，彼勝罪聚，也叫做他勝，即四波羅夷。（波羅夷（Parajika）：斷頭罪，極重罪）景師說，由於犯了這種罪，便不再是比丘，被清凈的僧團所勝過。現在解釋為被魔所勝。十誦律說，墮入不如意之處。薩婆多（Sarvastivada：一切有部）解釋說，由於與魔鬥爭，因為犯了這種戒律便墮入失敗的境地。 二者，眾餘罪聚，即十三僧殘。（僧殘（Sanghavasesa）：僅次於波羅夷的重罪，須僧團懺悔）達師說，如果犯了這種戒律，派遣他在僧眾之外懺悔，所以叫做眾余。現在查閱毗尼母（Vinaya-matrika）說，僧殘就像人被他人砍傷，殘留有咽喉，所以叫做殘。婆沙（Vibhasa）說，如果犯了這種罪，污垢纏繞行人，並非完全清凈，僧團有殘留的罪過，由僧團消除。 三者，隕墜罪聚，即三十九十波逸提罪。（波逸提（Pacittiya）：一種輕罪）十誦律說，墮落在燒煮覆蓋的地獄。 四者，別悔罪聚，即四提舍尼。（提舍尼（Patidesaniya）：應向他人懺悔的罪）宣律師翻譯為向彼悔。 五者，惡作罪聚，即突吉羅。（突吉羅（Dukkata）：一種輕罪，惡作）景師說，這裡就包括了。

【English Translation】 English version 『Tegaluozhe』 means explaining how to make the sixth type of difficult-to-tame person become tame. (Pudgala: person) Thirdly, enabling people to well remove the arising evil deeds, which means explaining how to make the seventh type of person with shame and remorse obtain peace and happiness. Fourthly, enabling people to well subdue various afflictions, which means explaining the eighth type of person who cuts off present defilements. Fifthly, enabling people to well and permanently extinguish latent afflictions, which means explaining the ninth type of person who cuts off future defilements. Later, it says, 『After obtaining such a peaceful dwelling, and even the Brahma-conduct lasting long in the world,』 which means explaining the tenth type of the Proper Dharma lasting long in the world. Furthermore, all of this below is the second 『Moreover』. The previous 『Moreover』 extensively explained the ten benefits, while this briefly explains it. What is called correctly showing the initial reception is a brief summary of the first sentence. Secondly, correctly receiving is a brief summary of the second sentence. After having been received, enabling them to dwell in peace and happiness is a brief summary of the previous five aspects. And showing that those who have not yet been received in the future can easily enter the gate of skillful means is a brief summary of what follows 『having obtained in this way』, explaining the tenth sentence. Secondly, explaining the category gate. The text has three sections. First, distinguishing the five categories of offenses; second, distinguishing the four types of purification; and finally, elucidating the fifteen afflictions. In the initial section, the so-called five categories of offenses are the five sections of offenses. First, the 『defeated offense category』, also called 『other-defeated』, which is the four Parajikas. (Parajika: Defeat, expulsion from the Sangha) Master Jing said that because of committing this offense, one is no longer a Bhikshu, being overcome by the pure Sangha. Now it is explained as being overcome by Mara. The Ten Recitation Vinaya says that one falls into an undesirable place. The Sarvastivada explains that because of fighting with Mara, one falls into a defeated state because of committing this precept. Second, the 『remaining of the community offense category』, which is the thirteen Sanghavasesas. (Sanghavasesa: A serious offense second only to Parajika, requiring repentance by the Sangha) Master Da said that if one commits this precept, he is sent outside the community to repent, so it is called 『remaining of the community』. Now, consulting the Vinaya-matrika, it says that Sanghavasesa is like a person being cut by another, with the throat remaining, so it is called 『remaining』. The Vibhasa says that if one commits this offense, defilements entangle the practitioner, not being completely pure, the Sangha has a remaining offense, which is eliminated by the Sangha. Third, the 『fallen offense category』, which is the thirty-nine Pacittiyas. (Pacittiya: A minor offense) The Ten Recitation Vinaya says that one falls into the hell of burning and covering. Fourth, the 『separate repentance offense category』, which is the four Patidesaniyas. (Patidesaniya: An offense that should be confessed to another) Lawyer Xuan translated it as repenting to them. Fifth, the 『wrongdoing offense category』, which is the Dukkata. (Dukkata: A minor offense, wrongdoing) Master Jing said that this includes it.

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惡說。是眾學法。四分戒本云。式又迦羅尼。義翻為應當學。集粗不定如應入諸罪眾中者。泰師云。他勝眾余。是逸罪。偷蘭罪是粗。方便能集起罪。故云集粗。善見云。偷蘭名大遮。言障善道后墮惡道。體是師穢。從不善體以立名者。由能成初二兩篇之罪也。宣律師云。二不定法托境以言通緣六聚。若論罪體生疑不信是突吉羅。律文中障三罪二罪者。略舉生疑之事。次辨四種還凈。言最初罪聚雖可還凈然唯依二人等有。景師云。謂須提那子與故二行欲。復于林中有乞食比丘與雌獼玃行欲。因此制戒。乃至共畜生得波羅夷。制初重戒。末後言不犯者。最初未制戒。癡狂心亂病惱所纏。故云初聚還凈者唯二人也。達師云。一未制戒已前犯者。二犯而能悔者。即學悔人也。下明十五種犯罪過失。明諸苾芻於此十五犯罪過中。或隨犯多或一。或一文中舉數列名次第解釋。言或除余時與諸母邑共道路行者。除命梵緣等時也。言或不觀日等者。非時入聚落不屬余比丘也。第三解攝。初開列五法攝毗尼。二徴問別解。解其第五行門中文分有三。初標列三行。次略攝為二。下次第別解三行。言或於其人或人形狀等者。依女五分律。若人若似人。似人者入胎四十九日。過是已后盡名為人。彼取似人。即是此中人形狀也。言此所應作略有

【現代漢語翻譯】 現代漢語譯本 惡說。這些是眾學之法。《四分戒本》中說，『式又迦羅尼』（Siksamānā，應學女），義譯為應當學習。聚集粗罪和不定罪，如同應當進入各種罪眾之中一樣。泰法師說，『他勝眾余』（Parajika，斷頭罪的剩餘），是逸罪（Thullaccaya，粗罪）。偷蘭罪（Sthullatyaya，大罪）是粗罪。方便能夠聚集起罪，所以說是聚集粗罪。《善見律毗婆沙》中說，偷蘭罪名為『大遮』，意思是障礙善道，之後墮入惡道。其體性是師長的污穢，從不善的體性來立名，是因為能夠成就最初的兩個篇章之罪。宣律師說，兩個不定法依託于境界而言，通於六聚。如果論罪的體性，產生懷疑和不信任，就是突吉羅（Dukkata，惡作罪）。律文中障礙三種罪和兩種罪，是簡略地舉出生疑之事。接下來辨別四種還凈（恢復清凈）。說最初的罪聚雖然可以還凈，然而僅僅依靠須提那子（Sudinna，善與）和與故二行淫慾的人等才有。景法師說，指的是須提那子與以前的妻子行淫慾。又在林中，有乞食的比丘與雌獼猴行淫慾。因此制定戒律，乃至與畜生行淫慾，得到波羅夷（Parajika，斷頭罪）。制定最初的重戒。最後說不犯的情況，是最初沒有制定戒律，或者因為癡狂、心亂、疾病纏繞。所以說最初的罪聚還凈，只有這兩種情況。達法師說，一是未制定戒律之前所犯的，二是犯了而能夠懺悔的，也就是學習懺悔的人。下面說明十五種犯罪的過失。說明各位比丘在這十五種犯罪過失中，或者隨犯多種，或者一種。或者在一種文中舉出數列名稱，次第解釋。說『或者除了其餘時間與各位母親一起在道路上行走』，指的是除了爲了生命、梵行等情況。說『或者不觀察太陽等』，指的是非時進入聚落，不屬於其他比丘的情況。第三是解釋攝。最初開列五法攝毗尼（Vinaya，律）。二是征問分別解釋。解釋其中的第五行門，文中分為三個部分。最初標列三種行為，其次簡略地攝為兩種，下面次第分別解釋三種行為。說『或者對於那個人或者人的形狀等』，依據《女五分律》，如果是人或者像人。像人指的是入胎四十九天。過了這個時間之後，都稱為人。那裡取像人，就是這裡所說的人的形狀。說『這裡所應當做的，略有……』

【English Translation】 English version 'Evil speech.' These are the laws for the multitude to learn. The 'Sìfēn Jièběn' (Four-Part Vinaya) says, 'Siksamānā (式又迦羅尼, should be learned),' which is translated as 'should learn.' Accumulating gross and indefinite offenses is like entering various assemblies of offenses. Master Tai says, 'Parajika (他勝眾余, defeat),' is a Thullaccaya (逸罪, expiable offense). A Sthullatyaya (偷蘭罪, grave offense) is a gross offense. Expedients can accumulate offenses, hence it is called accumulating gross offenses. The 'Shan Jian Lü Pí婆沙' (Samantapasadika) says that a Sthullatyaya is called 'great obstruction,' meaning it obstructs the path to goodness and leads to falling into evil paths. Its nature is the defilement of the teacher, and it is named from the nature of unwholesomeness because it can accomplish the offenses of the first two sections. Lawyer Xuan says that the two indefinite laws rely on the environment and encompass the six aggregates. If we discuss the nature of the offense, generating doubt and disbelief is a Dukkata (突吉羅, misdeed). The Vinaya text mentions obstructing three offenses and two offenses, which is a brief mention of the matter of generating doubt. Next, distinguish the four types of restoration to purity. It is said that although the initial assembly of offenses can be restored to purity, it only relies on Sudinna (須提那子, well given) and those who engage in sexual misconduct with a former spouse. Master Jing says that it refers to Sudinna engaging in sexual misconduct with his former wife. Also, in the forest, there was a Bhikkhu begging for food who engaged in sexual misconduct with a female monkey. Therefore, precepts were established, even to the point of engaging in sexual misconduct with animals, resulting in Parajika (波羅夷, expulsion). The initial grave precept was established. Finally, it says that there is no offense in cases where precepts were not yet established, or due to insanity, mental confusion, or being afflicted by illness. Therefore, it is said that the initial assembly of offenses can only be restored to purity in these two cases. Master Da says that one is committing an offense before the precepts were established, and the other is committing an offense but being able to repent, which is a person learning to repent. Below, the fifteen types of faults in committing offenses are explained. It explains that among these fifteen types of faults in committing offenses, the Bhikkhus may commit multiple types or just one. Or, within one text, a series of names are listed and explained in order. It says, 'Or, except for other times, walking on the road with various mothers,' which refers to situations such as for the sake of life or Brahmacharya (梵行, holy life). It says, 'Or, not observing the sun, etc.,' which refers to entering a village at an inappropriate time, not belonging to other Bhikkhus. The third is explaining the collection. Initially, the five Dharmas that collect the Vinaya (毗尼, discipline) are listed. Second, there is questioning and separate explanation. Explaining the fifth practice gate, the text is divided into three parts. Initially, the three practices are listed, then briefly collected into two, and below, the three practices are explained separately in order. It says, 'Or, regarding that person or the shape of the person, etc.,' according to the 'Female Five-Part Vinaya,' if it is a person or like a person. 'Like a person' refers to the first forty-nine days after conception. After this time, they are all called people. There, 'like a person' is taken, which is what is meant by 'the shape of the person' here. It says, 'What should be done here, briefly, is...'

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五種等者。一于村邑。二于道場。三于善品。四又于城邑所應作事。五或為未信令信已信令增長入于聚落。與此相違等。翻顯不應作事可知。於三門中。總是第一解有犯訖。無犯還凈。如文可解。第四解隨行。初標列五門。后徴問別解。二十二處者。前第二十卷云。於四處所以二十二相應善觀察。謂自誓受下劣形相威儀眾具等。乃至廣說下中上坐者。毗尼母論云。從無夏至九夏是下座。十夏至十九名中座。二十夏至四十九夏名上座。五十夏已去一切沙門國王之所尊敬。是耆舊長老。苾芻尼居處如前三種者。即下中上也。波輪缽多者。泰師云。此翻畜愛。即愛畜生家外道也。測師云。此云牛主。或云獸主也。雜染居處一切羯磨皆不施設者。以無結界故也。或但施設一分羯磨者。於此處作結界羯磨故也。余如前說三種因緣者。一有難時。二道行時。三化眾時。謂一切羯磨略有四種等者。景師云。一單白羯磨有二種。一者有因。謂說戒時。大德僧聽。今白月十五日布薩說戒等。二者無因。如說大德僧聽。若僧時到。僧忍聽。僧差某甲為教授師白。如是以無白月黑月等言。名為無因。二者白二羯磨。如是日時一白一羯磨。若白二也。三者白四羯磨。謂受具足戒等。四者三語羯磨。如說戒時。但有三人不廣說戒。但對手言。大德

【現代漢語翻譯】 現代漢語譯本 五種『等』的情況：一是在村莊中，二是在道場中，三是在善事方面，四又在城邑中應該做的事情，五或是爲了使未信者信服，已信者增長信心而進入聚落。與此相反的情況，顯然是不應該做的事情，可以理解。在三種情況下，總是第一次理解為有犯戒行為結束，沒有犯戒行為則恢復清凈，如經文所說可以理解。第四種理解是隨順而行。首先標出五種情況，然後提問並分別解釋。『二十二處』，前面第二十卷說：『在四處所以二十二相應善觀察』，即自己發誓接受低劣的形相、威儀、眾具等，乃至廣說下座、中座、上座的情況。《毗尼母論》說：『從無夏（指雨季安居結束）到九夏（指九個雨季安居），是下座；十夏到十九夏，是中座；二十夏到四十九夏，是上座；五十夏以後，一切沙門、國王都尊敬，是耆舊長老。』比丘尼的居處如前三種情況，即下座、中座、上座。『波輪缽多』，泰師說：『此翻譯為『畜愛』，即愛畜生家的外道。』測師說：『此云『牛主』，或云『獸主』。』『雜染居處一切羯磨皆不施設』，因為沒有結界。『或但施設一分羯磨』，因為在此處作結界羯磨。其餘如前所說。『三種因緣』：一是有難時，二是道行時，三是化眾時。『謂一切羯磨略有四種等』，景師說：『一是單白羯磨，有兩種。一是有因，如說戒時，『大德僧聽，今白月十五日布薩說戒等』。二是無因，如說『大德僧聽，若僧時到，僧忍聽，僧差某甲為教授師白』，像這樣沒有白月黑月等語，稱為無因。二是白二羯磨，如是日時一白一羯磨，若白二也。三是白四羯磨，謂受具足戒等。四是三語羯磨，如說戒時，但有三人不廣說戒，但對手言，大德。』

【English Translation】 English version Five kinds of 'equal' situations: one is in villages, two is in monasteries (Dharma practice places), three is in terms of virtuous deeds, four is in cities regarding things that should be done, and five is entering settlements to make those who do not believe, believe, and to increase the faith of those who already believe. The opposite of these situations is obviously what should not be done, which can be understood. In these three situations, the first understanding is always that the act of transgression has ended, and if there is no transgression, purity is restored, as the scriptures say can be understood. The fourth understanding is to act accordingly. First, list the five situations, then ask questions and explain them separately. 'Twenty-two places', the previous twentieth volume says: 'In four places, therefore, twenty-two corresponding good observations', that is, vowing to accept inferior forms, demeanor, implements, etc., and even extensively discussing the situations of lower seats, middle seats, and upper seats. The Vinaya-matrika says: 'From the end of the rainy season retreat to nine rainy season retreats is the lower seat; ten rainy season retreats to nineteen is the middle seat; twenty rainy season retreats to forty-nine is the upper seat; after fifty rainy season retreats, all shramanas (monastics) and kings respect them, they are the elders.' The dwelling places of bhikshunis (female monastics) are like the previous three situations, that is, lower seat, middle seat, and upper seat. 'Polunboto', Master Tai said: 'This translates to 'cherishing love', that is, heretics who cherish the homes of animals.' Master Ce said: 'This is called 'ox master', or 'master of beasts'.' 'In mixed and impure dwellings, no karma (ritual act) is performed', because there is no boundary established. 'Or only a portion of the karma is performed', because the boundary establishing karma is performed here. The rest is as previously stated. 'Three kinds of causes': one is in times of difficulty, two is when traveling on the path, and three is when converting the masses. 'That all karma is roughly of four kinds', Master Jing said: 'First is single karma, there are two kinds. One is with cause, such as when reciting the precepts, 'Venerable Sangha, listen, today is the fifteenth day of the white month, the uposatha (observance day) for reciting the precepts, etc.' The second is without cause, such as saying 'Venerable Sangha, listen, if the Sangha is ready, the Sangha approves, the Sangha appoints so-and-so as the preceptor', like this without words such as white month or black month, it is called without cause. Second is double karma, such as on this day and time, one announcement and one karma, if it is double announcement. Third is quadruple karma, such as receiving the full precepts, etc. Fourth is triple statement karma, such as when reciting the precepts, but there are only three people who do not extensively recite the precepts, but say to each other, Venerable.'

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僧聽。我比丘某甲。于戒清凈等。如是三說。名三語羯磨。羯磨是其辨事。通名羯磨。有釋三語羯磨者。謂對首三說。如受衣等。出家羯磨者。如有俗人慾出家時。必須集眾告白。然後與其剃髮等。恐其父母不聽或是賊是奴及官人等。既眾聽已。方說三歸受十戒也。若受具足者可知。若補特迦羅同意者。景師云。凡欲作事和眾同意。名同意羯磨。更有一解。若住六夜等折伏罪人羯磨是也。若出罪者若犯僧殘者。應二十僧中羯磨出罪。若舉者。謂三舉事。若有人惡邪不捨不見罪不懺罪。眾作羯磨。舉卻此人不同僧事。名舉羯磨。或作羯磨。五德人為舉罪人。或舉五德為自恣人。若擯羯磨者。若犯重罪究竟擯出衆外。殘若行惡行污他家。則擯出聚落。羯祉那衣者。舊云迦絺那衣。此云功德衣也。凈稻穀同意羯磨者。結凈地也。又解。凈地十七種。谷等事。如律疏。又此羯磨。或有二眾所作者。二人對懺突吉羅。三說或隕墜者。悔波逸提。或惡作罪等者。即等取惡說突吉羅。或四眾所作如犯粗罪於四人前發露悔除羯磨者。如悔四人偷蘭等罪。四人為作羯磨。十眾所作。謂受具足戒羯磨等。二十眾者。出僧殘罪及尼受具。四十眾所作。出尼僧殘罪。合衆所作謂增長羯磨者。謂說戒時。若恣舉者自恣也。第五解逆順。初標舉二章

。二依章別解。先解違逆學法。后解隨順學法。前中有三。初徴列五門。次釋后結。釋結中有五。初解障中徴列五門障。次第解釋。言或是奴婢者。本是奴婢。或是獲得者。抄掠獲得。或有所言至而與相應者。廣說遮難。如彼律中十一障者。如本地分已說。第二解似正法中。初略后廣。廣中頌列四門。長行釋中。初五複次。釋頌初句。次有十番。釋第二句。一句是根。九句是見。次有七番釋非處惡作等。後有五番。釋后暴惡戒等。第三解惡支。第四解愚戇煩惱熾盛。第五宿世資糧其力薄弱。並文相可知。與此相違已下。翻前即解五順學法成就。如是隨順法者。復有五法防戒蘊也。第六解能寂靜。初標列五種。后次第別解。先略后廣。略解之中言六種可愛樂法者。即六和敬。何等為斷。謂諸人天所有四輪者。謂於人天中皆有四輪摧於八難。後文當說。當知。此中已下。第二廣解中即分為五。初解易可共住。言由依身等於同梵行現行非愛者此三業乖反。將解六和先解不和。又于僧祇共有財物不平受用者。明施不同。又有戒見等者。明戒見不同。與此相違下。順顯六和。第一立三者。即三業。第二立四者。施同也。第三立五六者。同戒見也。又於此中乃至若慈善友者。三業同也。立第四者。施同也。若物令乃至是名平等受用

【現代漢語翻譯】 現代漢語譯本 二、依照章節分別解釋。先解釋違逆學法，后解釋隨順學法。違逆學法中分為三部分：首先是提綱挈領地列出五種障礙，其次是詳細解釋，最後是總結。在解釋部分中，又分為五個方面：首先解釋障礙中的五種障礙。然後依次解釋。『言或是奴婢者（奴隸）：』指原本就是奴隸。『或是獲得者：』指通過抄掠獲得的。『或有所言至而與相應者：』廣泛地說明遮難的情況，就像律藏中提到的十一種障礙，如《瑜伽師地論·本地分》中所說。第二，解釋相似正法。先簡略后詳細。詳細解釋中，用頌文列出四種情況，長行文中，先用『複次』五次，解釋頌文的第一句。然後用十種情況，解釋第二句，一句是根本，九句是見解。接著用七種情況，解釋非處惡作等。最後用五種情況，解釋后暴惡戒等。第三，解釋惡支。第四，解釋愚蠢、煩惱熾盛。第五，解釋宿世資糧的力量薄弱。這些都可以通過文句的表面意思來理解。與此相反，以下的內容，就是對五種隨順學法成就的解釋。像這樣隨順正法的人，又有五種方法來防護戒蘊。第六，解釋能夠寂靜的方法。先標出五種，然後分別詳細解釋。先簡略后詳細。簡略解釋中，『六種可愛樂法』，就是指六和敬。『何等為斷：』指什麼應該斷除？『謂諸人天所有四輪者：』指在人天中都有四輪，摧毀八難，後面會詳細說明。『當知。此中已下：』以下是第二部分，詳細解釋，分為五個方面。首先解釋容易共同居住。『言由依身等於同梵行現行非愛者：』指身、口、意三業乖反。將要解釋六和敬，先解釋不和合的情況。『又于僧祇共有財物不平受用者：』說明佈施不同。『又有戒見等者：』說明戒律和見解不同。與此相反，以下的內容，順著顯示六和敬。第一，建立三者，指身、口、意三業。第二，建立四者，指佈施相同。第三，建立五六者，指戒律和見解相同。『又於此中乃至若慈善友者：』指三業相同。建立第四者，指佈施相同。『若物令乃至是名平等受用』

【English Translation】 English version 2. Explaining according to the chapters. First, explaining the learning methods that are contrary, then explaining the learning methods that are in accordance. The former has three parts. First, a summary listing of the five obstacles. Second, a detailed explanation, and finally a conclusion. In the explanation, there are five aspects: First, explaining the five obstacles within the obstacles. Then explaining them in order. 'Speaking of being a slave (nu bi 奴婢):' refers to someone who was originally a slave. 'Or those who are obtained:' refers to those obtained through looting. 'Or those who say something and it corresponds:' broadly explains the situations of hindrance, like the eleven obstacles mentioned in the Vinaya, as described in the Yogācārabhūmi-śāstra, Local Section. Second, explaining the semblance of the true Dharma. First briefly, then in detail. In the detailed explanation, the four situations are listed in verse, and in the prose, 'Furthermore' is used five times to explain the first line of the verse. Then ten situations are used to explain the second line, one line is the root, and nine lines are views. Then seven situations are used to explain non-appropriate evil deeds, etc. Finally, five situations are used to explain the later violent precepts, etc. Third, explaining the evil branches. Fourth, explaining foolishness and the flourishing of afflictions. Fifth, explaining that the strength of the merits accumulated in past lives is weak. These can be understood through the surface meaning of the sentences. In contrast to this, the following content is the explanation of the accomplishment of the five learning methods that are in accordance. Those who are in accordance with the Dharma in this way have five methods to protect the aggregate of precepts. Sixth, explaining the method of being able to be tranquil. First, list the five types, then explain them separately in detail. First briefly, then in detail. In the brief explanation, 'the six lovable Dharmas' refer to the six harmonies and reverences (liu he jing 六和敬). 'What should be cut off:' refers to what should be cut off? 'The four wheels possessed by humans and gods:' refers to the four wheels in humans and gods that destroy the eight difficulties, which will be explained in detail later. 'Know that from here on:' The following is the second part, a detailed explanation, divided into five aspects. First, explaining that it is easy to live together. 'Speaking of those who rely on the body, etc., and manifest non-love in the same practice:' refers to the discord of the three karmas of body, speech, and mind. To explain the six harmonies and reverences, first explain the situations of disharmony. 'Also, those who do not use the property shared by the Sangha equally:' explains that giving is different. 'Also, those who have different precepts and views:' explains that the precepts and views are different. In contrast to this, the following content shows the six harmonies and reverences in accordance. First, establishing the three refers to the three karmas of body, speech, and mind. Second, establishing the four refers to the same giving. Third, establishing the five and six refers to the same precepts and views. 'Also, in this, even if they are benevolent friends:' refers to the same three karmas. Establishing the fourth refers to the same giving. 'If things cause, even to the point of being called equal use.'

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者。受用同也。聖所受戒下。解戒因也。出世正見下。明見因也。又由二相成可樂性等者。總解六和是可樂法。一體彼六和有德可重荷彼六和有恩而自慰意。謂由得六和自安安他故名有恩也。又可樂性有二差別等者。由可樂故未生令生已生增長。應知此中尊重增上乃至財法二攝者。施同即是財攝。餘五種同即是法攝。彼二增上已下。釋名差別。第二解斷。即是四輪摧八難。五種妙好所住力處名所圓滿者。應勘前文。景師云。于天人中皆有善處。謂離三塗北郁單無想天。即離於五種得妙好處。故名五種妙好所住方處名處圓滿。亦可生於中國有五妙境名五種妙好所住。正士善友下。明在人天皆值善人。謂佛菩薩。由五種相自發正愿下。明圓滿正愿離世智辨聽邪見之難。乃至樂斷樂修四種苾芻愛取對治者。行四聖種也。又宿所作福已下。明資糧圓滿離諸根不具等難。如是四種乃至其車不轉者。如生人中亦言離三三塗無想天長壽天等。何故妨生天亦言得離無想天及三塗等處名處圓滿。余之三輪值善人自發正愿。資糧圓滿人天通有。依此四種止觀車輪方可轉也。第三解五斷支。應所得義深生信解一。于師長前如實有顯二。身有勇悍三。心有勇悍四。堪能領解等五。第四解敬事有七句。景師云。又于最初下明敬佛。次應敬事其所說

【現代漢語翻譯】 現代漢語譯本 者。受用相同。『聖所受戒下』，解釋戒律的原因。『出世正見下』，闡明見解的原因。『又由二相成可樂性等者』，總括解釋六和是令人喜愛的法。一體，那六和具有德行，值得尊重，承擔那六和的恩惠而心滿意足。意思是說，由於得到六和，自己安樂也能使他人安樂，所以稱為有恩惠。『又可樂性有二差別等者』，由於令人喜愛，未生的令其生，已生的令其增長。應當知道這其中尊重增上，乃至財物和佛法兩種攝受，佈施相同就是財物攝受，其餘五種相同就是佛法攝受。『彼二增上已下』，解釋名稱的差別。第二，解釋斷除，就是四輪摧毀八難。『五種妙好所住力處名所圓滿者』，應該查閱前面的經文。景師說，在天人和人中都有好的去處，就是遠離三惡道、北俱盧洲、無想天。就是遠離五種得到美好去處，所以稱為五種妙好所住的處所，名為處所圓滿。也可以生於中國，有五種美好的境界，名為五種妙好所住。『正士善友下』，說明在人天都能遇到善良的人，指佛菩薩。『由五種相自發正愿下』，說明圓滿正愿，遠離世俗的智慧辯論和聽聞邪見的災難，乃至喜歡斷除和修習四種比丘的愛慾對治，就是修行四聖種。『又宿所作福已下』，說明資糧圓滿，遠離諸根不全等災難。像這樣四種，乃至車輪不能轉動，如同生在人中也說遠離三惡道、無想天、長壽天等。為什麼妨礙生天也說得到遠離無想天和三惡道等處，名為處所圓滿。其餘的三輪，遇到善良的人，自發正愿，資糧圓滿，人天都有。依靠這四種止觀車輪才可以轉動。第三，解釋五斷支。應該得到的意義是深深地產生信仰和理解，一。在師長面前如實地顯現，二。身體有勇猛剛毅，三。內心有勇猛剛毅，四。能夠領會理解等，五。第四，解釋敬事有七句。景師說，『又于最初下』，說明尊敬佛。其次應該敬事他所說的

【English Translation】 English version They share the same enjoyment. 『Below, those who receive the precepts from the saints』 explains the cause of precepts. 『Below, the right view of transcending the world』 clarifies the cause of insight. 『Moreover, the qualities of being delightful are formed by two aspects』 generally explains that the Six Harmonies are delightful Dharmas. As one body, those Six Harmonies possess virtue and are worthy of respect, bearing the grace of those Six Harmonies with contentment. It means that by obtaining the Six Harmonies, one can find peace and bring peace to others, hence it is called having grace. 『Moreover, the delightful nature has two distinctions』 because it is delightful, it causes the unarisen to arise and the arisen to grow. It should be known that among these, respect increases, even to the extent of the two kinds of reception of wealth and Dharma. Giving is the reception of wealth, and the other five kinds of sameness are the reception of Dharma. 『The two increases below』 explains the differences in names. The second explanation of cutting off is that the Four Wheels destroy the Eight Difficulties. 『The place where the five kinds of wonderful goodness reside is called the perfection of place』 should be checked against the previous text. Master Jing said, 『Among gods and humans, there are good places to go,』 which means being away from the Three Evil Paths, Uttarakuru, and the Realm of Non-Perception. It means being away from the five kinds of obtaining wonderful goodness, so it is called the place where the five kinds of wonderful goodness reside, named the perfection of place. It can also mean being born in China, having five wonderful realms, named the place where the five kinds of wonderful goodness reside. 『Below, righteous individuals and good friends』 explains that in both human and divine realms, one can encounter good people, referring to Buddhas and Bodhisattvas. 『Below, generating right vows spontaneously through five aspects』 explains the perfection of right vows, being away from the difficulties of worldly wisdom, debates, and listening to wrong views, even to the point of delighting in cutting off and cultivating the antidotes to the four kinds of Bhikkhu's attachments, which is practicing the Four Noble Lineages. 『Moreover, the blessings accumulated in past lives』 explains the perfection of resources, being away from the difficulties of incomplete faculties, etc. Like these four kinds, even to the point where the chariot cannot turn, it is like saying that being born among humans also means being away from the Three Evil Paths, the Realm of Non-Perception, the Realm of Long Life, etc. Why does hindering birth in the heavens also mean obtaining being away from the Realm of Non-Perception and the Three Evil Paths, etc., named the perfection of place. The remaining three wheels, encountering good people, spontaneously generating right vows, and the perfection of resources, are common to both humans and gods. Relying on these four kinds, the wheels of Shamatha-Vipassana can turn. Third, explain the five branches of cutting off. The meaning that should be obtained is to deeply generate faith and understanding, one. To truthfully manifest before the teachers, two. To have courage and bravery in body, three. To have courage and bravery in mind, four. To be capable of understanding, etc., five. Fourth, explain that reverence has seven sentences. Master Jing said, 『Moreover, at the very beginning』 explains reverence for the Buddha. Next, one should revere what he said.

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法者。此第二敬法。次修習法隨法行時者。第三敬僧。下敬三學行。即以為三。足前為六。於時時下以財法出能敬事體。次於靜慮下。第七敬事真諦漏盡涅槃。又由三相應知敬事等。略說敬事為三。一體彼有德起尊重。二隨所體悉以身等恭敬。第三複設幡蓋供養。達師云。能宣說乃至法教一。次應敬事其所說法二。以修習乃至學處三。次應敬事至教授四。於時時間至同受用五。次於靜慮修三摩地六。位從此無間乃至無有放逸七。第五解滅靜。先次第解七毗尼。后四諍四滅相對以辨。前中復有諸同梵行者至便得除滅。是解第一現前毗尼也。有諸苾芻見余苾芻已下。明其第二憶念毗尼。復有苾芻由顛狂故已下。明第三不癡毗尼。復有苾芻于眾僧中下。第四自言毗尼。者異住處眾多苾芻下。第五多人語毗尼。復有苾芻既犯罪已下。明第六處所。有多苾芻互相舉罪下。明第七草覆地毗尼。如是諍事略有四種已下。第二四諍相滅相對以辨。述有二義。一義云。此中四諦即是律中所明言諍等四也。依智首律師。述四分疏云。藥病相治有其兩番。謂初四毗尼擬滅四諍中下二品藥自作一番。第二下三毗尼擬滅四諍上藥復作一番。前品中現前是眾藥之本理宜先明。言諍是四中之始故亦先明。現前擬滅言諍中下二品藥。不覓諍第二。是以次

【現代漢語翻譯】 現代漢語譯本 『法』（Dharma）是指。這是第二種尊敬法（Dharma）。接下來是『修習法隨法行時』（practicing the Dharma in accordance with the Dharma），指的是第三種尊敬僧（Sangha）。下面是尊敬三學（戒、定、慧）的行為，這可以被認為是三種尊敬。加上前面的三種，總共是六種尊敬。在『於時時下』（at appropriate times）等處，通過財物和佛法來體現尊敬的行為。接下來，在『于靜慮下』（in meditative absorption）等處，第七種是尊敬真諦（Truth）、漏盡（cessation of outflows）和涅槃（Nirvana）。 此外，通過三者之間的相應關係，可以瞭解尊敬等行為。簡略地說，尊敬的行為有三種：一是由於對方具有功德而產生尊重；二是完全以身等恭敬；三是設定幡蓋供養。達師（Acharya）說：能夠宣說乃至佛法教義是一種尊敬；其次，應該尊敬其所說的法是第二種尊敬；以修習乃至學處（principles of training）是第三種尊敬；其次，應該尊敬乃至教授（teachings）是第四種尊敬；在適當的時間乃至共同受用是第五種尊敬；接下來，在靜慮中修習三摩地（Samadhi）是第六種尊敬；從此處無間乃至沒有放逸是第七種尊敬。第五部分是解釋滅靜（pacifying disputes）。首先依次解釋七種毗尼（Vinaya，戒律），然後通過四種諍事和四種滅諍事相對比來辨析。 在前面部分中，『復有諸同梵行者至便得除滅』（if there are fellow practitioners, the dispute can be eliminated）是解釋第一種現前毗尼（face-to-face Vinaya）。『有諸苾芻見余苾芻已下』（if some Bhikshus see other Bhikshus）說明了第二種憶念毗尼（recollection Vinaya）。『復有苾芻由顛狂故已下』（if some Bhikshus are deranged）說明了第三種不癡毗尼（non-insanity Vinaya）。『復有苾芻于眾僧中下』（if some Bhikshus in the Sangha）是第四種自言毗尼（self-declaration Vinaya）。『者異住處眾多苾芻下』（if many Bhikshus in different dwelling places）是第五種多人語毗尼（multiple-person statement Vinaya）。『復有苾芻既犯罪已下』（if some Bhikshus have committed offenses）說明了第六種處所（location）。『有多苾芻互相舉罪下』（if many Bhikshus accuse each other）說明了第七種草覆地毗尼（covering-with-grass Vinaya）。 『如是諍事略有四種已下』（thus, disputes are roughly of four types）是第二部分，四種諍事和滅諍事相對比來辨析。述記有兩種解釋。一種解釋是：這裡所說的四諦（Four Noble Truths）就是律中所闡明的言諍等四種諍事。依照智首律師的說法，四分律疏中說，藥物和疾病相互治療有兩種方式。第一種是前面的四種毗尼，旨在平息四種諍事，其中下兩種是藥物本身的作用。第二種是後面的三種毗尼，旨在平息四種諍事，其中上兩種是藥物本身的作用。在前一種中，現前毗尼是所有藥物的根本，理應首先闡明。言諍是四種諍事的開始，所以也首先闡明。現前毗尼旨在平息言諍，其中下兩種是藥物本身的作用。不覓諍（not seeking dispute）是第二種，因此依次闡明。

【English Translation】 English version 'Dharma' refers to. This is the second reverence for the Dharma. Next is 'practicing the Dharma in accordance with the Dharma', which refers to the third reverence for the Sangha. Below are the actions of revering the three trainings (sila, samadhi, prajna), which can be considered as three types of reverence. Adding the previous three, there are a total of six types of reverence. In places like 'at appropriate times', the act of reverence is embodied through wealth and the Dharma. Next, in places like 'in meditative absorption', the seventh is reverence for the Truth, the cessation of outflows, and Nirvana. Furthermore, through the correspondence between the three, one can understand the acts of reverence, etc. Briefly speaking, there are three types of reverence: first, respect arises due to the other party's merits; second, complete reverence with body, etc.; third, setting up banners and canopies for offerings. Acharya says: being able to proclaim even the teachings of the Dharma is one type of reverence; secondly, one should revere the Dharma that is spoken, which is the second type of reverence; practicing even the principles of training is the third type of reverence; next, one should revere even the teachings, which is the fourth type of reverence; at appropriate times, even sharing common enjoyment is the fifth type of reverence; next, practicing Samadhi in meditative absorption is the sixth type of reverence; from here without interruption to without negligence is the seventh type of reverence. The fifth part is explaining the pacifying of disputes. First, the seven Vinayas are explained in order, and then the four disputes and the four ways to pacify disputes are analyzed in comparison. In the previous part, 'if there are fellow practitioners, the dispute can be eliminated' explains the first face-to-face Vinaya. 'If some Bhikshus see other Bhikshus' explains the second recollection Vinaya. 'If some Bhikshus are deranged' explains the third non-insanity Vinaya. 'If some Bhikshus in the Sangha' is the fourth self-declaration Vinaya. 'If many Bhikshus in different dwelling places' is the fifth multiple-person statement Vinaya. 'If some Bhikshus have committed offenses' explains the sixth location. 'If many Bhikshus accuse each other' explains the seventh covering-with-grass Vinaya. 'Thus, disputes are roughly of four types' is the second part, where the four disputes and the ways to pacify disputes are analyzed in comparison. The commentary has two explanations. One explanation is: the Four Noble Truths mentioned here are the four disputes such as verbal disputes clarified in the Vinaya. According to the lawyer Zhishou, it is said in the commentary on the Four-Part Vinaya that there are two ways in which medicine and disease treat each other. The first is the previous four Vinayas, which aim to quell the four disputes, where the latter two are the effects of the medicine itself. The second is the latter three Vinayas, which aim to quell the four disputes, where the former two are the effects of the medicine itself. In the former, the face-to-face Vinaya is the root of all medicines and should be clarified first. Verbal dispute is the beginning of the four disputes, so it is also clarified first. The face-to-face Vinaya aims to quell verbal disputes, where the latter two are the effects of the medicine itself. Not seeking dispute is the second, so it is clarified in order.

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明憶念不癡滅覓諍中下二品藥。犯諍據三。故次第四自言毗尼擬滅犯諍中下二品藥。事諍通用。即以此四擬滅事諍中下二品藥。次明第二。四諍上品藥。言是四諍之始。言諍上品理宜先滅。是以創明多人語比丘。覓諍據二。是以次明罪處所擬滅覓諍上品藥。犯諍第三。是以次列草覆地擬滅犯上品。還以此三擬滅事諍上品。今此文中。一者他舉諍事者。謂他舉時詳評是非彼此諍言。故名言諍。此即以多人語及現前毗尼愿出所犯定理除滅。故云愿出所犯除滅。二者互疑諍事者。三根覓罪遂生其諍。故名覓諍。此即以罪處所及以不癡徴其犯處。或以憶念便知清凈證彼不犯。故云施與清凈除滅。三者自舉諍事者。自評此犯而致紛紜。故名犯諍。此即以草覆地及自言毗尼詳共詳定。有罪皆懺。故云許求實性除滅。四者互舉諍事者。相舉悔過以諍羯磨。故名事諍。此即相發露時通用七毗尼以治。故云各各發露除滅也。第二義云。此中四諍不可別配律中四諍。但判前七為四句也。謂初四句若他舉諍事。即是現前憶念不癡自言滅也。次一句名互擬諍事。即是多人語滅也。次一句名自舉諍事。即是罪處所滅也。后一句名互舉諍事。即是草覆地所滅。后解為勝。

第一百卷

自下第七解遍知中。開列五門。次第解釋。初解事遍

【現代漢語翻譯】 現代漢語譯本 明憶念（憶持正念）不癡滅覓諍（因尋找過失而引起的爭端）中下二品藥。犯諍（因違犯戒律而引起的爭端）據三。故次第四自言毗尼（自己承認違犯戒律）擬滅犯諍中下二品藥。事諍（因具體事件而引起的爭端）通用。即以此四擬滅事諍中下二品藥。次明第二。四諍上品藥。言是四諍之始。言諍上品理宜先滅。是以創明多人語比丘。覓諍據二。是以次明罪處所（確定罪行發生的地方）擬滅覓諍上品藥。犯諍第三。是以次列草覆地（以草覆蓋地面，比喻息滅爭端）擬滅犯上品。還以此三擬滅事諍上品。今此文中。一者他舉諍事者。謂他舉時詳評是非彼此諍言。故名言諍。此即以多人語及現前毗尼愿出所犯定理除滅。故云愿出所犯除滅。二者互疑諍事者。三根覓罪遂生其諍。故名覓諍。此即以罪處所及以不癡徴其犯處。或以憶念便知清凈證彼不犯。故云施與清凈除滅。三者自舉諍事者。自評此犯而致紛紜。故名犯諍。此即以草覆地及自言毗尼詳共詳定。有罪皆懺。故云許求實性除滅。四者互舉諍事者。相舉悔過以諍羯磨（僧團的儀式）。故名事諍。此即相發露時通用七毗尼以治。故云各各發露除滅也。第二義云。此中四諍不可別配律中四諍。但判前七為四句也。謂初四句若他舉諍事。即是現前憶念不癡自言滅也。次一句名互擬諍事。即是多人語滅也。次一句名自舉諍事。即是罪處所滅也。后一句名互舉諍事。即是草覆地所滅。后解為勝。 第一百卷 自下第七解遍知中。開列五門。次第解釋。初解事遍

【English Translation】 English version Clearly, 'mindfulness' (Smriti - remembering the right thought), 'non-delusion' (not being foolish) are the lower and middle remedies for 'dispute-seeking' (Mitra-vivada - disputes arising from searching for faults). 'Offense-dispute' (Apatti-vivada - disputes arising from offenses) relies on three. Therefore, sequentially, 'self-declaration of Vinaya' (self-admission of transgression) is proposed to extinguish the lower and middle remedies for 'offense-dispute'. 'Matter-dispute' (Karya-vivada - disputes arising from specific matters) is universally applicable. These four are used to extinguish the lower and middle remedies for 'matter-dispute'. Next, the second point is clarified: the superior remedies for the four disputes. 'Speech' is the beginning of the four disputes. It is appropriate to extinguish the superior 'speech-dispute' first. Therefore, the 'many-speaking Bhikshus' (monks who talk a lot) are initially clarified. 'Dispute-seeking' relies on two. Therefore, the 'place of offense' (the location where the offense occurred) is clarified next, proposed to extinguish the superior remedy for 'dispute-seeking'. 'Offense-dispute' is the third. Therefore, 'covering the ground with grass' (Tinya-vattharaka - covering the ground with grass, a metaphor for settling disputes) is listed next to extinguish the superior offense. These three are used to extinguish the superior 'matter-dispute'. In this text, firstly, 'others raising dispute matters' refers to carefully evaluating the rights and wrongs of each other's disputed words when others raise them, hence the name 'speech-dispute'. This is extinguished by 'many-speaking' and the present Vinaya, wishing to reveal the committed offense and establish a fixed principle. Therefore, it is said, 'wishing to reveal the committed offense is extinguished'. Secondly, 'mutual suspicion of dispute matters' arises from searching for faults in the three roots, hence the name 'dispute-seeking'. This is extinguished by the 'place of offense' and by questioning the place of offense with 'non-delusion', or by knowing purity through 'mindfulness', proving their non-offense. Therefore, it is said, 'granting purity is extinguished'. Thirdly, 'self-raising of dispute matters' refers to self-evaluating this offense, leading to disputes, hence the name 'offense-dispute'. This is extinguished by 'covering the ground with grass' and 'self-declaration of Vinaya', carefully deliberating together. All offenses are confessed. Therefore, it is said, 'allowing the seeking of truth is extinguished'. Fourthly, 'mutual raising of dispute matters' refers to mutually raising repentance to dispute Karma (Sangha rituals). Hence the name 'matter-dispute'. This is treated with the seven Vinayas when mutually revealing. Therefore, it is said, 'each revealing is extinguished'. The second meaning says that the four disputes here cannot be separately matched with the four disputes in the Vinaya. But the first seven are judged as four sentences. The first four sentences, if others raise dispute matters, are the present mindfulness, non-delusion, and self-declaration that extinguish it. The next sentence is called 'mutual proposed dispute matters', which is extinguished by 'many-speaking'. The next sentence is called 'self-raising of dispute matters', which is extinguished by the 'place of offense'. The last sentence is called 'mutual raising of dispute matters', which is extinguished by 'covering the ground with grass'. The latter interpretation is superior. Volume 100 From here, the seventh explanation of 'universal knowledge' opens five doors and explains them in order. First, explain the matter universally.

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知。謂蘊等五事者。即蘊界處緣起處非處也。次解罪遍知。中言等運者。有釋約一約多眾生或約多時總犯名等運。平等運轉俱犯故。更解。約人約時不定。罪相同故。名等運。人時不定名別制立。名非等運。第三解人遍知。如文可知。第四解引攝義利遍知中言具五支。一者真實。二者能引義利。三者應時。四者有伴。五者離破僧。第五解損惱遍知。尋文可解。第八解信不信。先辨信。后反顯不信。前中開列五門次第解釋。前之四文。尋聲聞地。第五文中。六諍根者。準下文想。一忿恨。二覆憍慢。三貪慾或誑諂。四無慚愧故犯戒。五散亂或惛沈。六掉舉或惡慧。若依摩夷說諍根本有六。一瞋恚。二惱害。三初偽。四慳嫉。五見取。六邊邪二見。第九解五力。如文可解。第十解五人品類差別。即是頌中等字門初複次也。第十一解三種邪行。是等字中第二複次也。本母事序辨攝者。上來已辨。經律二藏種種分別摩咀理迦。次辨阿毗達磨分別法相摩咀理迦。由依法相問答分別。種種文義因之出現。故名本母。或對法藏能生餘二藏之要義。故名本母事。先標名序。后釋名辨。由此序辨總攝一切諸法相故名攝。或此文中能攝序辨之義故名序辨攝。文中。初結前問后。次釋。后結釋中。初總標綱要以為詳釋。二舉頌正釋。前中。謂

【現代漢語翻譯】 現代漢語譯本 知。所謂蘊等五事，即指五蘊（skandha，構成個體存在的五種要素：色、受、想、行、識）、十二處（āyatana，感覺器官和感覺對像）、十八界（dhātu，六根、六塵、六識）、十二因緣（pratītyasamutpāda，佛教關於生命起源和流轉的理論）以及處非處（sthānāsthāna-jñāna，對事物可能性和不可能性的認知）。接下來解釋罪遍知。其中提到的『等運』，有的解釋是就一個或多個眾生而言，或者就多個時間總的犯戒行為而言，稱為『等運』，因為平等地運轉而共同犯戒。進一步解釋，就人和時間而言是不定的，罪行相同，所以稱為『等運』。人和時間不定，名稱另行制定，稱為『非等運』。第三個解釋是人遍知，如經文所說。第四個解釋是引攝義利遍知，其中提到具備五支：一是真實，二是能夠引導義利，三是應時，四是有同伴，五是遠離破僧（saṃgha-bheda，分裂僧團的行為）。第五個解釋是損惱遍知，查閱經文即可理解。第八個解釋是信不信，先辨別信，然後反過來顯現不信。前面開列五門，依次解釋。前面的四段文字，查閱《聲聞地》（Śrāvakabhūmi）即可。第五段文字中，六諍根，參照下文推想：一是忿恨，二是覆藏憍慢，三是貪慾或誑騙諂媚，四是因無慚愧而犯戒，五是散亂或昏沉，六是掉舉或惡慧。如果依照摩夷的說法，諍的根本有六個：一是瞋恚（dveṣa，嗔恨），二是惱害，三是虛偽，四是慳吝嫉妒，五是見取（dṛṣṭi-parāmarśa，執取不正見的行為），六是邊邪二見（antagrāha-dṛṣṭi，執著于斷見和常見兩種極端見解）。第九個解釋是五力（pañca-balāni，信、精進、念、定、慧五種力量），如經文所說。第十個解釋是五人品類差別，就是頌中的『等』字門中的第一個『複次』。第十一個解釋是三種邪行，是『等』字中的第二個『複次』。本母事序辨攝，上面已經辨析過了。經律二藏種種分別摩咀理迦。接下來辨析阿毗達磨（Abhidharma，論藏）分別法相摩咀理迦。由於依法相進行問答分別，種種文義因此出現，所以稱為本母。或者說，對於法藏而言，能夠產生其餘二藏的重要意義，所以稱為本母事。先標明名稱序，后解釋名稱辨。由此序辨總攝一切諸法相，所以稱為攝。或者說，此文中能夠總攝序辨的意義，所以稱為序辨攝。文中，先總結前面的提問，然後解釋。後面的總結解釋中，先總標綱要，以便詳細解釋，二是舉頌正式解釋。前面提到，所謂

【English Translation】 English version Knowing. The so-called five matters such as aggregates refer to the five skandhas (aggregates: rūpa, vedanā, saṃjñā, saṃskāra, vijñāna), the twelve āyatanas (sense bases), the eighteen dhātus (elements), the twelve links of pratītyasamutpāda (dependent origination), and sthānāsthāna-jñāna (knowledge of what is possible and impossible). Next is the explanation of knowing all sins. The 'equal operation' mentioned therein, some explain it as referring to one or many beings, or the total violation of precepts over multiple times, called 'equal operation' because of the equal operation and joint violation. Further explanation: in terms of person and time, it is uncertain, and the sins are the same, so it is called 'equal operation'. When the person and time are uncertain, the name is established separately, called 'unequal operation'. The third explanation is knowing all people, as the text says. The fourth explanation is knowing all benefits of attraction and collection, which mentions having five branches: first, truthfulness; second, the ability to lead to benefits; third, timeliness; fourth, having companions; and fifth, being away from saṃgha-bheda (splitting the sangha). The fifth explanation is knowing all harm, which can be understood by consulting the text. The eighth explanation is belief and disbelief, first distinguishing belief, and then revealing disbelief in reverse. The previous five doors are listed and explained in order. The previous four texts can be found in the Śrāvakabhūmi. In the fifth text, the six roots of contention are inferred from the following text: first, resentment; second, concealing arrogance; third, greed or deceitful flattery; fourth, violating precepts due to shamelessness; fifth, distraction or dullness; sixth, agitation or evil wisdom. According to Morya, there are six roots of contention: first, dveṣa (anger); second, harm; third, falsehood; fourth, stinginess and jealousy; fifth, dṛṣṭi-parāmarśa (grasping at wrong views); sixth, antagrāha-dṛṣṭi (holding to extreme views of eternalism and annihilationism). The ninth explanation is the pañca-balāni (five powers: faith, diligence, mindfulness, concentration, and wisdom), as the text says. The tenth explanation is the difference between the five types of people, which is the first 'moreover' in the verse's 'equal' door. The eleventh explanation is the three evil deeds, which is the second 'moreover' in the 'equal' door. The introduction to the Mātṛkā (Abhidharma) has already been discussed above. The various distinctions and mastications of the Sūtra and Vinaya Piṭakas. Next, the Abhidharma is distinguished and the characteristics of the Dharma are masticated. Because questions and answers are distinguished according to the characteristics of the Dharma, various meanings of the text appear, so it is called Mātṛkā. Or, for the Dharma Piṭaka, it can generate the important meanings of the other two Piṭakas, so it is called Mātṛkā. First, the name is marked in the introduction, and then the name is explained and distinguished. This introduction comprehensively encompasses all the characteristics of the Dharma, so it is called Samgraha (collection). Or, this text can encompass the meaning of the introduction and distinction, so it is called Introduction and Collection. In the text, first summarize the previous questions, and then explain. In the subsequent summary and explanation, first summarize the outline for detailed explanation, and second, give a formal explanation of the verse. As mentioned earlier, the so-called

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若素呾纜摩咀理迦若毗奈耶摩咀理迦總略名一摩咀理迦等者。雖于經律二藏問答義別同有出生文義道理。總略名一摩咀理迦。問曰。於前二藏問答分別即收本母摩咀理迦已盡。云何更說第三摩咀理迦耶。彌勒菩薩下自釋通難。更無別摩咀理迦。然有略攝流轉還滅雜染清凈雜說法故。我今復說分別法相摩咀理迦。舉頌釋中有其二頌。前頌中。上半正辨釋義方軌。下半正明序辨前後。長行中分二。先釋上半。略由二相已下釋其下半。于中有二番釋。初明凈事廣辨。后明略為五事廣辯。前中。無明流轉雜染品事略舉二十二種。言由別離欲善趣惡趣招引趣向有差別故者。釋成十種。有義由別離欲界善趣有二惡趣有二為五。業有招引通三複為一。界中有趣向通下二二界后為一。添前為七。通前三界為十。若四得自體事者。有得自體自害得行他害不行。或他害得行自害不行。俱得行。俱不行。若四法受事者。一有法受現在受樂於當來世受苦異熟。二有法受現在受苦於當來世受樂異熟。三有法受現在受樂於當來受樂異熟。四者法受現在受苦於當來世受苦異熟。還滅清凈品事列十九種事。若七正法事者。景師云。謂知法知義知時知量知眾知自知尊卑。泰師云。七正作意事。須勘釋論。如是等事廣辨如前所說彼彼地中者。本地分中說。及

諸攝分應知甚相者。攝釋攝異門攝事分中應知其相也。第二番中。云何即依如是所略序事後當廣辨乃至四品類差別等者。此四門中。前之三門指同前說。唯解品類差別。復有八種下。次第別解之。實有者。即依他性。因緣之法。實有無。果假有者所謂擇滅是道果故不可說無然非實有等者。大乘義中唯真如是實。三無為等但假建立。其義可知。又由四種別無別故立異不異性乃至四由時分別無別故者。此列四名。若所因等諸法異相差別可得此異於餘者。總釋四種別也。若無異相此前及后與現無異者。總解四種中無別義也。下別解中。先解第四時分別無別。言時分別者謂一切行等。可知。由彼為種而此得生說為所因者。總出所因。略不解別不別義。所依及作用亦爾。言色界者乃至有十七地者。色界之中判地多少其義不定。或說十六。初禪為二。以大梵王與梵輔天處所同故。二禪三禪各三為六。四禪亦八。謂福生福愛廣果及五凈居。以無想天無別住處但于廣果天中別受無心報為異。或說十七。謂大梵王雖同居梵輔而有高臺上聳異余梵輔。別立為一。故此論云謂四靜慮並靜慮中間有十七地。或有經論于廣果天開出無想。合梵王入梵輔。亦成十七。或有二處皆開。故成十八。于現在世有剎那現在有眾同分現在者。對過去生對未來生

【現代漢語翻譯】 現代漢語譯本 諸攝分應知甚深之相在於何處？應在攝釋、攝異門、攝事分中瞭解其相。 在第二部分中，『如何根據如此簡略的敘述，在之後廣泛辨析乃至四品類的差別等』？這四個門類中，前三個門類與之前所說相同。唯有解釋品類差別，『又有八種』以下，依次分別解釋。『實有』，即依他性（paratantra-svabhāva，緣起性）。因緣之法是『實有』還是『無』？『果假有』，指的是擇滅（nirodha-samāpatti，滅盡定），是道的果，所以不可說『無』，但並非『實有』等。在大乘的意義中，只有真如（tathatā，事物的真實本性）是『實有』，三無為（asaṃskṛta，無為法）等只是假立，其意義可以理解。 『又由四種別無別故立異不異性乃至四由時分別無別故』，這裡列舉了四個名稱。『若所因等諸法異相差別可得此異於餘者』，總的解釋了四種差別。『若無異相此前及后與現無異者』，總的解釋了四種中『無別』的意義。下面分別解釋，先解釋第四種『時分別無別』。所謂『時分別』，指的是一切行（saṃskāra，行蘊）等，可以理解。『由彼為種而此得生說為所因者』，總的說明了『所因』，簡略的不解釋『別』與『不別』的意義。『所依』以及『作用』也是如此。 『』乃至『有十七地』，關於之中判斷地有多少，其意義不定。或者說十六地，初禪分為二地，因為大梵天王（Mahābrahmā）與梵輔天（Brahmapāriṣadya）的處所相同。二禪、三禪各分為三地，共六地。四禪分為八地，即福生天（Puṇyaprasava）、福愛天（Puṇyābhijana）、廣果天（Bṛhatphala）以及五凈居天（Śuddhāvāsa）。因為無想天（Asañjñasattva）沒有單獨的住處，只是在廣果天中感受無心之報作為區別。或者說十七地，即大梵天王雖然與梵輔天同住，但有高臺聳立，與其餘梵輔天不同，單獨立為一地。所以此論說『四靜慮（dhyāna，禪定）並靜慮中間有十七地』。或者有的經論在廣果天中分出無想天，將梵天王併入梵輔天，也成為十七地。或者有兩個地方都分開，所以成為十八地。『于現在世有剎那現在有眾同分現在』，是針對過去生和未來生而言。

【English Translation】 English version Where should one understand the extremely profound aspects of the Compendium? One should understand its aspects in the Compendium of Explanations (Śeṣa), the Compendium of Synonyms (Paryāya), and the Section on Topics (Vastu). In the second part, 'How, based on such a brief account, should one extensively analyze later, even the distinctions of the four categories, etc.?' Among these four categories, the first three are the same as previously stated. Only the explanation of the distinctions of categories, 'and there are eight kinds' below, explains them separately in order. 'Truly existent' refers to dependent nature (paratantra-svabhāva). Are the laws of causes and conditions 'truly existent' or 'non-existent'? 'The fruit is hypothetically existent,' referring to cessation through discernment (nirodha-samāpatti), which is the fruit of the path, so it cannot be said to be 'non-existent,' but it is not 'truly existent,' etc. In the meaning of Mahayana, only Suchness (tathatā) is 'truly existent,' the three unconditioned (asaṃskṛta) are merely hypothetical constructs, and their meaning can be understood. 'Also, because of the non-distinction of the four kinds, the nature of difference and non-difference is established, up to the four because there is no distinction due to temporal separation,' here lists four names. 'If the differences in the characteristics of phenomena such as the cause can be obtained, this is different from the others,' generally explains the four kinds of differences. 'If there are no different characteristics, then there is no difference between before, after, and now,' generally explains the meaning of 'no difference' among the four kinds. Below, explain separately, first explaining the fourth kind, 'no distinction due to temporal separation.' 'Temporal separation' refers to all formations (saṃskāra), etc., which can be understood. 'Because this is the seed and this is born, it is said to be the cause,' generally explains the 'cause,' briefly not explaining the meaning of 'difference' and 'non-difference.' The 'support' and 'function' are also the same. '' up to 'there are seventeen grounds,' regarding the judgment of how many grounds are in , its meaning is uncertain. Or it is said to be sixteen grounds, the first dhyāna (jhāna, meditative absorption) is divided into two grounds, because the location of the Great Brahma King (Mahābrahmā) and the Brahma Retinue (Brahmapāriṣadya) is the same. The second and third dhyānas are each divided into three grounds, totaling six grounds. The fourth dhyāna is divided into eight grounds, namely the Heaven of Merit-Birth (Puṇyaprasava), the Heaven of Merit-Love (Puṇyābhijana), the Great Fruit Heaven (Bṛhatphala), and the Five Pure Abodes (Śuddhāvāsa). Because the Non-Perception Heaven (Asañjñasattva) does not have a separate dwelling place, but only experiences the reward of no-mind in the Great Fruit Heaven as a distinction. Or it is said to be seventeen grounds, namely the Great Brahma King, although living with the Brahma Retinue, has a high platform towering above the other Brahma Retinue, and is separately established as one ground. Therefore, this treatise says 'the four dhyānas and the intermediate dhyāna have seventeen grounds.' Or some sutras and treatises separate the Non-Perception Heaven from the Great Fruit Heaven, and merge the Brahma King into the Brahma Retinue, also becoming seventeen grounds. Or both places are separated, so it becomes eighteen grounds. 'In the present world, there is momentary present and commonality present,' which is in relation to past lives and future lives.

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說現。一身種類。總名眾同分現在。有相續未滅現在者。即此一身前念后念相續未滅說名現在。若依色法生起即于其處說有方所等者。四蘊心法依色蘊起。隨其色處說有方所。如說西方人心東方人心等。此由依色轉相說名為方。非心自體據其處所說名方所。諸色具二。故名方也。一依色轉。二據所。相續有四。謂自他根境。前二是假。后二是實。次有一頌列其六門。一聚。二相攝。三成就等。四自性等。五因等。六廣說地等。長行釋中。初解聚門。泰師等云。今依大乘若悔無間及續善根后非邪定聚也。但以論主未悔無間未續善根。故名邪定。應知已下。第二解相攝等。等取相應也。或有一類已下。第三解成就等。等取得舍等。又一切法一一自性下第四解自性等。等取作用等。又非即此剎那自性與此剎那自性為因。第五解因等。廣說地等嗢拖南曰下。解第六門。有二頌列十八門。一諸地。二諸依。三諦。四智。五加行。六三摩地。七根。八道。九對治。十行。十一修習。十二有漏無漏法。十三諸果。十四諸因。十五緣。十六立補特迦羅。十七遍知。十八究竟。長行中言復有九依乃至除第一有者。瑜伽一部唯此一文說中間禪有無漏能盡諸漏。復有六種遍知。一者不定地有漏諦智者。欲界苦集盡。立一遍知。二者定地有漏遍

【現代漢語翻譯】 現代漢語譯本： 說『現在』。一個身體的種類。總的名稱是眾生共同擁有的『現在』。有相續未滅的『現在』，就是指這一個身體前念和后念相續沒有斷滅，這叫做『現在』。如果依據色法生起，就在那個地方說有方位等等。四蘊（受、想、行、識）心法依據色蘊生起，隨著色蘊所在的地方，就說有方位。比如，說西方人心、東方人心等等。這是由於依附色法而輾轉相說，稱之為方位。不是心自體佔據某個處所而說成方位。各種色法具備兩種含義，所以稱為『方』。一是依附色法而輾轉，二是佔據處所。相續有四種，即自身、他人、根、境。前兩種是假立的，后兩種是真實的。接下來有一首偈頌列出六個綱要：一、聚；二、相攝；三、成就等等；四、自性等等；五、因等等；六、廣說地等等。長行解釋中，首先解釋『聚』門。泰師等人說，現在依據大乘的觀點，如果懺悔了無間業，並且接續了善根之後，就不是邪定聚了。只是因為論主沒有懺悔無間業，沒有接續善根，所以稱為邪定。應當知道以下的內容。第二，解釋『相攝』等等，『等』字包括相應。或者有一類以下的內容。第三，解釋『成就』等等，『等』字包括取得、捨棄等等。又一切法，一一自性以下的內容。第四，解釋『自性』等等，『等』字包括作用等等。又不是即此剎那的自性與此剎那的自性作為原因。第五，解釋『因』等等。『廣說地等嗢拖南曰』以下的內容，解釋第六門。有兩首偈頌列出十八個方面：一、諸地；二、諸依；三、諦（真諦）；四、智（智慧）；五、加行（修行）；六、三摩地（禪定）；七、根（根器）；八、道（道路）；九、對治（對治法門）；十、行（行為）；十一、修習（修習）；十二、有漏無漏法；十三、諸果（果報）；十四、諸因（原因）；十五、緣（條件）；十六、建立補特伽羅（人）；十七、遍知（普遍的認知）；十八、究竟（最終的境界）。長行中說，又有九種所依，乃至除去第一有者。《瑜伽師地論》一部中只有這一處經文說中間禪有無漏的功德，能夠斷盡各種煩惱。又有六種遍知：第一種是不定地有漏諦智者，對於欲界的苦、集、盡，建立一種遍知。第二種是定地有漏遍知。

【English Translation】 English version: It is said 'present'. A kind of body. The general name is 'present' shared by all beings. The 'present' that has continuity and has not perished refers to the continuity of the preceding and succeeding thoughts of this body that has not been cut off, which is called 'present'. If it arises based on form (rupa), then it is said to have direction, etc., in that place. The four aggregates (skandha) of mind (feeling, perception, volition, and consciousness) arise based on the form aggregate, and according to the location of the form, it is said to have direction. For example, saying 'the mind of a Westerner', 'the mind of an Easterner', etc. This is called direction because it is said to be transferred based on form. It is not that the mind itself occupies a certain place and is called direction. Various forms have two meanings, so they are called 'direction'. One is transferred based on form, and the other is based on location. Continuity has four types: oneself, others, faculties (indriya), and objects (vishaya). The first two are provisional, and the last two are real. Next, there is a verse listing six outlines: 1. Aggregate (rasi); 2. Mutual inclusion (samgraha); 3. Accomplishment (samriddhi), etc.; 4. Nature (svabhava), etc.; 5. Cause (hetu), etc.; 6. Extensive explanation of grounds (bhumi), etc. In the explanation in prose, first, the 'aggregate' section is explained. The teachers of the Thai tradition say that according to the Mahayana viewpoint, if one has repented of the karma of immediate retribution (anantariya-karma) and continued the roots of goodness, then one is not of the group of those with fixed wrong views (mithyatva-niyata-rasi). It is only because the author of the treatise has not repented of the karma of immediate retribution and has not continued the roots of goodness that he is called having fixed wrong views. What follows should be understood. Second, 'mutual inclusion', etc., is explained; 'etc.' includes correspondence (anurupa). Or there is a type of content below. Third, 'accomplishment', etc., is explained; 'etc.' includes obtaining, abandoning, etc. Furthermore, all dharmas, one by one, have their own nature, as explained below. Fourth, 'nature', etc., is explained; 'etc.' includes function, etc. Furthermore, it is not that the nature of this moment is the cause of the nature of this moment. Fifth, 'cause', etc., is explained. 'The extensive explanation of grounds, etc., says' below explains the sixth section. There are two verses listing eighteen aspects: 1. Grounds (bhumi); 2. Supports (asraya); 3. Truths (satya); 4. Wisdom (jnana); 5. Application (prayogamarga); 6. Samadhi (samadhi); 7. Faculties (indriya); 8. Path (marga); 9. Antidotes (pratipaksa); 10. Conduct (caryā); 11. Cultivation (bhavana); 12. Defiled and undefiled dharmas (sasrava-anasrava-dharma); 13. Fruits (phala); 14. Causes (hetu); 15. Conditions (pratyaya); 16. Establishing a person (pudgala); 17. Complete knowledge (parijnana); 18. Ultimate (nistha). In the prose, it is said that there are nine supports, up to the removal of the first existence. In the entire Yogacarabhumi-sastra, only this passage says that intermediate dhyana (meditation) has undefiled merit and can exhaust all defilements. There are also six types of complete knowledge: the first is the defiled truth-wisdom of the uncertain ground, establishing a complete knowledge for suffering, accumulation, and cessation in the desire realm (kama-dhatu). The second is the defiled complete knowledge of the fixed ground.

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知者。上二界苦集下惑盡。又立一遍知。三者無漏無為諍遍知者。三界滅下惑盡。總立一遍知。四者無漏有為諦遍知者。三界道下惑盡。總立一遍知。五者順下分結遍知。六者順上分結遍知者。可知此隨義說不據實論。據實論者或唯有二。謂入見道證觀真如持總斷三界四諦下惑合立一遍知。此人得初果已伏九地修惑九品總斷越證羅漢。又立第二一切結盡遍知。或唯立四。謂入見道立一如前。于修道次第漸斷三界修惑立三遍知。添前為四。若通疑實隨義而說即有眾多。或說為二。如前所明。或說為三。謂見道立一。修道立二謂下分結盡上分結盡。或說有四。加色愛盡。或說有五。謂見道中四如文。修道有一謂越證羅漢。或說有六。如此文。或說有七。謂見道中四。修道中三。或說有八。謂見道立六。修道立二除色愛盡。或說有九。加色愛盡。如是略引已下。近結本母事序辯攝。勸請諸學者準此覺余。言遍行一切摩咀理迦如攝釋分應知其相者。通辨經律摩咀理迦指如攝釋分。如來法教數無限量乃至應正覺了者。攝事分中分有三。初結前生后。次正抉擇。后結勸應了。此即第三結勸也。或言總結一部也。

瑜伽論記卷第二十四(之下終)

跋瑜伽論記后

李唐遁倫大德。覃精瑜伽。撰此論記。前修之美。

【現代漢語翻譯】 現代漢語譯本 知者，對於上二界（色界和無色界）的苦諦和集諦，以及地獄（欲界）的迷惑，證得斷盡，這便設立為一遍知。第二種是無漏無為的諍遍知，指的是三界滅諦之下，迷惑斷盡，總合設立為一遍知。第三種是無漏有為的諦遍知，指的是三界道諦之下，迷惑斷盡，總合設立為一遍知。第四種是順下分結（導致眾生停留在欲界的五種煩惱：身見、戒禁取見、疑、貪慾、嗔恚）的遍知。第五種是順上分結（導致眾生停留在色界和無色界的五種煩惱：色愛、無色愛、掉舉、慢、無明）的遍知。由此可知，這些都是隨順意義而說，並非據實而論。如果據實而論，或者只有兩種遍知。第一種是進入見道（佛教修行的一個階段，指初次直接體悟真理）時，證悟觀照真如（事物本來的真實面目），以此總斷三界四諦（苦、集、滅、道）之下的迷惑，合立為一遍知。此人證得初果（須陀洹果）后，降伏九地（三界分為九地）的修惑（通過修行才能斷除的煩惱）九品，總斷並超越，證得阿羅漢果。然後設立第二種一切結盡遍知。或者只設立四種遍知。第一種是進入見道時，設立一種，如前所述。在修道（通過修行來完善和深化對真理的體悟）的次第中，逐漸斷除三界的修惑，設立三種遍知。加上前面的，總共為四種。如果通達並確信，隨順意義而說，就會有眾多遍知。或者說為兩種，如前面所說明的。或者說為三種，即見道設立一種，修道設立兩種，即下分結斷盡和上分結斷盡。或者說有四種，加上色愛（對色界的貪愛）斷盡。或者說有五種，即見道中有四種，如經文所說，修道有一種，即超越證得阿羅漢果。或者說有六種，如此經文所說。或者說有七種，即見道中有四種，修道中有三種。或者說有八種，即見道設立六種，修道設立兩種，除去色愛斷盡。或者說有九種，加上色愛斷盡。像這樣簡略地引用，以下接近總結本母（根本的論典）的事序，辨明攝取。勸請各位學者依據此理覺悟其餘。所說的『遍行一切摩咀理迦（檢驗、審查）如攝釋分應知其相』，是通用於辨別經律，摩咀理迦指的是如攝釋分。如來法教數量無數，乃至應當正確覺悟，攝事分（《瑜伽師地論》的一部分）中有三種分法：首先是總結前文，引發後文；其次是正確地抉擇；最後是總結並勸勉應當了知。這裡就是第三種總結勸勉。或者說是總結整部論典。 《瑜伽論記》卷第二十四（之下終） 跋《瑜伽論記》后 李唐時期的遁倫大德，精通《瑜伽師地論》，撰寫了這部論記，繼承了前人的美德。

【English Translation】 English version The 'knower' is one who, regarding the suffering and origination in the upper two realms (the Realm of Form and the Formless Realm), and the delusions in the lower realm (the Desire Realm), attains complete cessation. This is established as one kind of 'all-around knowing'. The second is the 'untainted, unconditioned knowing of cessation', referring to the complete cessation of delusions below the cessation truth of the three realms, collectively established as one kind of 'all-around knowing'. The third is the 'untainted, conditioned knowing of the path', referring to the complete cessation of delusions below the path truth of the three realms, collectively established as one kind of 'all-around knowing'. The fourth is the 'all-around knowing of the fetters binding to the lower divisions' (the five afflictions that keep beings in the Desire Realm: self-view, adherence to rules and rituals, doubt, sensual desire, and hatred). The fifth is the 'all-around knowing of the fetters binding to the higher divisions' (the five afflictions that keep beings in the Realm of Form and the Formless Realm: desire for form, desire for the formless, restlessness, pride, and ignorance). From this, it can be understood that these are spoken according to meaning, not based on actual reality. If based on actual reality, there may only be two kinds of 'all-around knowing'. The first is when entering the path of seeing (a stage in Buddhist practice, referring to the first direct realization of truth), realizing and contemplating Suchness (the true nature of things as they are), thereby completely cutting off the delusions below the four noble truths (suffering, origination, cessation, path) of the three realms, collectively established as one kind of 'all-around knowing'. This person, having attained the first fruit (Srotapanna), subdues the nine grades of cultivational delusions (afflictions that can only be eliminated through cultivation) in the nine grounds (the three realms divided into nine grounds), completely cuts them off and transcends them, attaining the Arhat fruit. Then, the second kind of 'all-around knowing of the complete exhaustion of all fetters' is established. Or, only four kinds of 'all-around knowing' are established. The first is established when entering the path of seeing, as mentioned before. In the order of the path of cultivation (perfecting and deepening the realization of truth through practice), gradually cutting off the cultivational delusions of the three realms, three kinds of 'all-around knowing' are established. Adding the previous one, there are a total of four kinds. If one understands and believes, speaking according to meaning, there will be many kinds of 'all-around knowing'. Or, it is said to be two kinds, as explained before. Or, it is said to be three kinds, that is, one is established in the path of seeing, and two are established in the path of cultivation, namely the complete exhaustion of the fetters of the lower divisions and the complete exhaustion of the fetters of the higher divisions. Or, it is said to be four kinds, adding the complete exhaustion of desire for form (attachment to the Realm of Form). Or, it is said to be five kinds, that is, there are four kinds in the path of seeing, as stated in the text, and one in the path of cultivation, namely transcending and attaining the Arhat fruit. Or, it is said to be six kinds, as stated in this text. Or, it is said to be seven kinds, that is, there are four kinds in the path of seeing, and three kinds in the path of cultivation. Or, it is said to be eight kinds, that is, six kinds are established in the path of seeing, and two kinds are established in the path of cultivation, removing the complete exhaustion of desire for form. Or, it is said to be nine kinds, adding the complete exhaustion of desire for form. Quoting briefly like this, the following approaches summarizing the introduction to the fundamental treatise, clarifying and collecting. I urge all scholars to awaken to the rest based on this principle. The saying 'the all-pervading examination of everything, like the section on collecting and explaining, should know its characteristics', is universally used to distinguish the sutras and vinaya, and 'examination' refers to the section on collecting and explaining. The Buddha's teachings are countless, and one should correctly awaken to them. In the Section on Collecting Matters (a part of the Yogacarabhumi-sastra), there are three divisions: first, summarizing the previous and initiating the following; second, correctly determining; and third, summarizing and exhorting that one should know. This is the third kind of summarizing and exhorting. Or, it is said to be summarizing the entire treatise. The end of the twenty-fourth fascicle of the Commentary on the Yogacarabhumi-sastra Postscript to the Commentary on the Yogacarabhumi-sastra The virtuous monk Duntun of the Li Tang dynasty, well-versed in the Yogacarabhumi-sastra, wrote this commentary, inheriting the virtues of his predecessors.

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獨造之蘊。集而大成者也。區區阘茸何須贊一辭耶。然斯書存世僅僅可數。而秘名山古剎。則轉罕傳而見者。予往者懇求。謄錄一本。敬藏篋笥。但久歷年所。文字訛舛。非無憾焉。后得稱慈心藏本者。三複校讎取正不少。既而獨嘆。如斯法寶流行不廣何也。蓋以吾輩自私與學者憚繕寫之艱也。遂興鄙懷圖之印布。劂生側聞樂拭梨棗。於是不顧寡陋。輒副國讀于字句傍。其所校正者。不敢妄刪訂原文。標之格頂。稍可疑者圈之字傍。俟覽者之採擇。豕渡蠹傷。猶有不安者。后君子幸鑑定焉。

享保癸丑季夏中浣沙門性威敬志

【現代漢語翻譯】 現代漢語譯本： 這是獨自創造的精髓，彙集而成的大成就。那些平庸瑣碎的東西，何須讚美一詞呢？然而這本書流傳於世的數量僅僅可以數得過來，而且在名山古剎中，也變得罕見，難以見到。我過去懇切請求，抄錄了一本，恭敬地收藏在箱子里。但是時間久了，文字出現訛誤，不能沒有遺憾。後來得到了名為『慈心藏本』的版本，反覆校對，從中改正了不少錯誤。之後獨自感嘆，像這樣的佛法珍寶，為什麼流傳不廣呢？大概是因為我們這些人的自私，以及學習者害怕抄寫的困難吧。於是產生了鄙陋的想法，想要將它印刷出來。工匠聽說后，也樂於擦拭梨木棗木的雕版。因此不顧自己見識淺薄，就在字句旁邊加上了國學註釋。其中所校正的地方，不敢隨意刪改原文，而是標註在格子的頂部。稍微有些可疑的地方，就用圈圈在字的旁邊，等待讀者來選擇。即使經過了豬的踐踏和書蟲的啃噬，仍然感到不安。希望後來的君子能夠加以鑑定。 享保癸丑年季夏中浣（六月中旬），沙門（和尚）性威恭敬地寫下。

【English Translation】 English version: This is the essence of solitary creation, a great achievement through accumulation. Why should we praise trivial and mediocre things with even a single word? Yet, the number of copies of this book surviving in the world is barely countable, and it has become rare and difficult to find even in famous mountains and ancient temples. In the past, I earnestly requested and transcribed a copy, which I respectfully stored in a box. However, over time, errors appeared in the text, which is regrettable. Later, I obtained a version called the 'Cixin Zang Ben' (慈心藏本, Compassionate Heart Collection Version), and after repeated proofreading, I corrected many errors. Afterwards, I sighed to myself, wondering why such a precious Dharma treasure is not widely circulated. It is probably due to the selfishness of people like us and the fear of the difficulty of transcription among scholars. Therefore, I conceived the humble idea of printing it. The craftsmen, upon hearing this, were happy to wipe the pear and jujube wood printing blocks. Thus, disregarding my own limited knowledge, I added national studies annotations beside the words and phrases. In the places where I made corrections, I dared not arbitrarily delete or alter the original text, but instead marked them at the top of the grid. For places that were slightly doubtful, I circled them next to the characters, awaiting the reader's selection. Even after being trampled by pigs and damaged by bookworms, I still feel uneasy. I hope that future gentlemen will be able to authenticate it. Respectfully inscribed by the Shramana (monk) Xingwei (性威, Nature's Might) in the middle ten days of the late summer of the Gui Chou year of the Kyoho era (mid-June, 1733).

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